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THE    ANNOTATED 

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THE    ANNOTATED 


BOOK  OF  COMMON  PEATER 


BEIXG    AJf 


HISTOEICAL,  RITUAL,  AND  THEOLOGICAL  COMMENTARY 
ON  THE  DEVOTIONAL  SYSTEM 


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^i)t    C^fjurc!)    cif    (l^nglanU 


EDITED  BY  THE 


REV.  JOHN  HENRY  BLUNT,  M.A.,  F.S.A. 

AUTHOR  OF    "tUE   HISTOEY   OF  THE   REFOEMA.TION, "    "DIKECT0K1T7M   PASTORALF.," 

EDITOR   OF    "THE  DICTIONARY  OF  THEOLOGY," 

ETC.    ETC.    ETC. 


^''  Thus  sailh  the  Lord,  Stand  ye  in  the  ways,  and  see,  and  ask  for  the  old  paths,  where  is  the  good  way,  and  walk  therein,  and  ye  shall 

find  rest  for  your  souls." — JEREMIAH  vi.  16 


RIVINGTONS 
ILontioii,  ©xfoit,  auti-  Camfaritisc 

1872 

[Sixth  Edition\ 


PHEFACR 


This  work  is  an  attempt  to  gather  into  one  concise  \ievr  all  tlie  most  important 
information  that  is  extant  respecting  the  devotional  system  of  the  Chm-ch  of  England 
as  founded  on  the  Book  of  Common  Prayer. 

Much  research  and  study  have  been  expended  upon  this  subject  dm-ing  the  last 
quarter  of  a  century  ;  and  the  Prayer  Book  has  been  largely  illustrated  by  the  works  of 
Sir  Wilham  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  Book  of  Common  Prayer, 
with  a  Eationale  of  its  OflSices."  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  estabhshed  merit)  should  exhibit  more  concisely  and  perspicuously  the  con- 
nexion 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  Reformation,  and  perhaps  so  much  was 
never  written  about  any  one  book  which  left  so  much  still  unsaid.  The  earhest  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  hturgical  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  having  some  knowledge,  at  least,  of 
the  Breviaries  and  the  Missals  of  the  Church  of  England.     L'Estrange,  Sparrow,  Cosin, 

20G7970 


y[  PREFACE. 

and  Elborow  represent  a  still  further  advance  towards  a  true  comprehension  of  the 
Prayer  Book;  Bishop  Cosin  especially  being  thoroughly  famihar  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  sixteenth  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  hbraries  which  testify  to  the  industry 
that  was  shown  in  illustrating  its  text,  especially  from  the  Greek  Liturgies.  None  seem 
so  thoroughly  to  have  qualified  themselves  for  the  task  of  illustrating  and  interpreting 
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- 
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  Wlieatley,  they  have 
since  been  superseded  by  the  pubHcations  of  Palmer  and  Maskell. 

The  works  of  Comber,  Wheatley,  and  Shepherd,  were  doubtless  of  groat  value  in 
their  ^vay ;  but  it  is  melancholy  to  observe  that  they  tended  in  reality  to  alienate  the 
ininds  of  their  readers  from  all  thought  of  Unity  and  Fellowship  with  the  Church  of  our 
l<'athers,  and  set  up  two  idols  of  the  imagination,  a  Church  originated  in  the  sixteenth 
centm-y,  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 
I'almer's  Origines  litui-gicas  in  1832,  which  makes  the  least  attempt  to  give  a  truthful 
\iew  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 
Ibrni ;  and  in  which  a  large  body  of  material  is  placed  before  the  reader  by  means  whereof 
ho  may  himself  trace  out  that  history,  and  interpret  that  spirit. 

The  ojjject  of  the  present  work  may  be  stated,  then,  to  bo  that  of  illustrating  and 


'  Murmadukc  Fothei-gill  was  born  at  York  in  1G52, 
took  his  degree  at  MagdiUcno  College,  Cambridge,  and 
became  Rector  of  Skipwith.  In  1CS8  he  was  offered 
the  Rectory  of  Lancaster,  but  not  being  able  to  take 
the  oaths  to  William  and  Mary,  be  could  neither  ac- 
cept preferment,  nor  receive  the  degree  of  D.D.,  for 
which  he  had  qualified.  He  lived  at  Pontcfract,'  till 
driven  thence  by  a  whig  J.  P.,  but  died  in  West- 
minster, on  Sept.  7,   1731.     Mr.  Fothergill  made  a 


noble  collection  of  ancient  Service-books,  whieh,  with 
the  rest  of  his  Library,  he  left  to  Skipwith  parish,  on 
condition  of  a  room  being  liuilt  to  receive  them.  Tbis 
not  being  done,  the  widow  applied  to  Cliancery,  and 
by  a  decree  of  that  court  the  books  were  all  handed 
over  to  York  Minster.  Mr.  Fothergill  also  left  an 
endowment  of  £50  a  year  for  a  catechist  at  Ponto- 
fract.  His  volumes  .show  that  he  was  a  most  indus- 
trious reader. 


PREFACE.  vii 

explaiuing  the  Devotional  system  of  the  Church  of  England  by  (1)  a  cai-eful  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  appears  when  viewed  by  the  light  of  those  Scriptural  and  primitive  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  jiroportion  of  the  work  than  he  originally  intended  to  undertake,  especially 
in  connexion  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 
Kotes  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 
others,  in  the  hope  that  the  Notes  may  assist  in  persuading  both  Lay  and  Clerical 
readers  to  desire  a  more  pointed  and  systematic  application  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  hberty  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  who 
have  assisted  him  with  then-  suggestions  and  advice.  Those  thanks  are  also  especially 
due  to  the  Rev.  T.  W.  Perry,  of  Brighton,  and  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,  Dm-ham,  for  the  Second  Section  of  the  Ritual  Introduc- 
tion, on  The  !Mannee  of  peefoeming  Divine  Seevice. 

The  Third    Section   of  the    Ritual   Introduction,  on    Thf  Accessories  of  Divinf 


viii  PREFACE. 

Service,  is  by  the  Rev.  Thomas  Walter  Peert,  author  of  "  Lawful  Chui-ch  Ornaments," 
&c,  &c. 

The  Rev.  Joseph  Thomas  Fowler,  M.A.,  F.S.A.,  Hebrew  Lecturer,  and  Vice- 
Principal  of  Hat6eld  Hall,  Durham,  is  the  writer  of  the  Notes  on  the  Mkok 
HoLTDAYS  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  Col- 
lects," &c.,  &c.,  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  Barnes,  Surrey,  and  Fellow  of 
University  College,  Oxford,  co-Editor  with  Dr.  Bright  of  the  Latin  Prayer  Book,  and 
author  of  "  Household  Prayer,"  &c.,  is  the  principal  writer  of  the  Notes  on  the  Com- 
munion 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.  W^aloott,  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,"  &c.,  &c.,  has  contributed  the  Introduction  to,  and  Notes  on,  the 
Ordlnal. 

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.,  Rector  of 
Escrick,  to  whom  the  reader  is  indebted  for  some  rare  mediasval  illustrations  of  the 
Occasional  Offices,  and  whose  courtesy  has  otherwise  facilitated  that  portion  of  the 
work. 


TABLE    OF    CONTENTS. 


PllEFACE  ...... 

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  Manner  of  performing  Divine  Service.     By  Re 

Section  III.  The  Accessories  of  Divine  Service.     By  Rev.  T.  W 

Title,  &c.,  of  the  Sealed  Prayer  Books     . 

Acts  of  Uniformity  .... 

Preface,  &c.,  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    . 

Occasional  Prayers  and  Thanksgivings     . 

An  Introduction  to  the  Collects,  Epistles,  and  Gospels 

The  Collects,  Epistles,  and  Gospels 

An  Introduction  to  the  Liturgy  . 

The  Order  for  the  Holy  Communion,  with  Notes.     By  Rev.  P.  G.  Medd 

An  Appendix  to  the  Communion  Office.     By  Rev.  P.  G.  Medd 

An  Introduction  to  the  Offices  for  Holy  Baptism 

The  Ministration  of  PubHc  Baptism  to  Infants,  with  Notes 

The  Ministration  of  Private  Baptism  of  Children  in  houses,  with  Notes 

The  Ministration  of  Baptism  to  such  as  ai-e  of  Riper  Years,  with  Notes 

An  Introduction  to  the  Catechism 

The  Catechism,  with  Notes  .... 

An  Introduction  to  the  Confirmation  Office 

The  Order  of  Confirmation,  with  Notes   . 

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 

The  Order  for  Burial  of  the  Dead,  with  Notes 

An  Appendix  to  the  Bui-ial  Office 
'  9 


J.  B. 

Perry 


D3'kes,  Mus.  D 


and  the  Editor 


CONTENTS 


The  Churching  of  Women,  with  Notes    . 

The  Commination,  with  Notes     . 

An  Introduction  to  the  Psalter    . 

The  Psahns,  with  Notes 

Forms  of  Prayer  to  be  used  at  Sea,  witli  Notes 

An  Introduction  to  the  Ordinal.     By  Eev.  Mackenzie  E.  C.  Walcott 

The  Form  and  Manner  of  Making  Deacons,  with  Notes.  Ditto 

The  Form  and  Manner  of  Ordering  of  Priests,  with  Notes.     Ditto 

Tlie  Form  of  Ordaining  or  Consecrating  of  an  Archbishop  or  Bishop,  with  Notes, 

Gendeal  Appendix — 

I.  The  State  Services.     By  Rev.  W.  D.  Macray 
II.  The  Scottish  Prayer  Book  of  IC37.     By  Eev.  W.  Bright 

III.  The  Irish  Prayer  Book.     By  Eev.  W.  D.  Macray 

IV.  Additional  Note  on  the  Latin  Prayer  Book 
v.  Addition;d  Note  on  the  Litany 

VI.  Ecclesiastical  Vestments.     By  Eev.  T.  W.  Perry  . 
Index  and  Glossary  ...... 


Ditto 


PAGE 

304 
307 
313 
318 
525 
530 
545 
554 
566 

578 
580 
585 
586 
ib.- 
587 
589 


ILLUSTRATIONS. 

The  Sealed  Book  belonging  to  the  Dean  and  Chapter  of  Durham 

A  Horn  Book  ..... 

Ecclesiastical  Vestments  (two  Plates).     By  G.  E.  Street,  Esq.,E.A.,  F.S.A. 


Frontispieoe 

page  xxiv 

To  face  page  588 


A  LIST  OF  THE  PRINCIPAL 


LITURGICAL  AND   HISTORICAL  AUTHORITIES 


QUOTED  OR  REFERRED  TO  IN  THIS  WORK. 


Amalarius  Symphosius  [circ.  a.d.  820 — ^a.d.  S27J,  De  Divin.  Off.     Cologne^  1568. 

Andrewes,  Bishop,  Notes  on  Prayer  Book.     Aug.  Cath.  Lib.     1854. 

Anglican  Church  Calendar.     1851. 

Assemanni  Codex  Liturgicus. 

Baker,  Sir  Richard,  on  the  Lord's  Prayer.     1638. 

Belcth  [thirteenth  century].  Rationale  Divin.  Off.     Lyons,  161  iJ. 

Bingham's  Antiquities  of  the  Christian  Church. 

Blunt's  Directorium  Pastorale. 

Bona,  Cardinal,  De  Rebus  Liturg.     Paris,  1676. 

■ De  Divina  Psalmodia.     Antwerp,  1677. 

Brady's  Clavis  Calendaria.     1812. 
Breviary,  Mozarabic. 

■ Roman. 

Salisbury.     1495—1541. 

York.     1493—1526. 

Bright's  Ancient  Collects  and  other  Prayers. 

Brogden's  Illustrations  of  the  Liturgy.     1842. 

Bulley's  Variations  of  the  Communion  and  Baptismal  Offices. 

Burn's  Ecclesiastical  Law.     Phillimore's  ed.,  1842. 

Burney's  History  of  INIusic. 

Burnet,  Bishop,  History  of  the  Reformation. 

• Vindication  of  English  Ordinations. 

Butler's  Lives  of  the  Saints. 

Calendars  of  State  Papers.     Domestic.     1547 — 158u. 

1660—1662. 

Cardwell,  Documentary  Annals. 

History  of  Conferences. 

• Synodal!  a. 

■ Tln-ee  Primers  of  1535,  1539,  1545. 

■ ■  Two  Liturgies  of  Edward  VI. 

Catalani,  Pontif  Roman,  Commentariis  illustratum.     1738. 
Churton's  Life  of  Dean  Nowell. 
Collier's  Ecclesiastical  History. 
Comber  on  the  Common  Prayer. 
11 


sii  A  LIST  OF  LITURGICAL  AND  HISTORICAL  AUTHORITIES. 

Cosin,    Book  of  Common    Prayer,   1619    c<].,   wtb   IMS.    emendations.      I).   III.   5,  Cosin's  Library, 
Durham. 

Colloctiou  of  Private  Devotions.     1627. 

Notes  and  CoUections  on  the  Prayer  Book.    Works,  Vol.  V.     Ang.  Cath.  Lib.     1S55. 

Daniel,  Codex  Liturgieus. 

■  Thesaurus  Hymnologicus. 

Documents  relating  to  the  Act  of  Uniformity.     1862. 
Durandus  [a.d.  1216],  Rationale  Divin.  Off.     Lyons,  IQll. 
Dyce,  Book  of  Common  Prayer  with  Plain  Tune. 
Elborow  on  the  Book  of  Common  Prayer.     1063. 
English  Church  Union  Kalendars.     1863-4. 
Farrow's  Baptismal  Offices  illustrated.     1838. 
Fleuiy's  Church  History.     Newman's  transl. 
Forbes',  Bishop,  Explanation  of  the  Nieene  Creed. 

Commentary  on  the  Litany. 

Fi-eeman's  Principles  of  Divine  Service. 

■  Rites  and  Ritual. 

(lavanti  Thesaurus  Sacrorum  Rituuni.     1793. 

Gelasius'  Sacramentary  [a.d.  4  92] .     Muratori's  ed. 

(rerberti  Liturgia  Alemannica. 

Goar,  Rituale  Grajcorum.     1647. 

Grancolas,  Commentarius  Historicus  in  Romanum  Breviariuni.     Venice,  1734. 

Grand  Debate  between  the  Bishops  and  the  Presbyterians.     1001, 

Gregory,  St.,  Sacramentary  [a.d.  590].     Menard's  ed. 

Greswell  on  the  Burial  Service.     1836. 

Gueranger's  Institutions  Liturgiques.     1840 — 18.51. 

Guericke's  Manual  of  Church  Antiquities.     Morrison's  translation.     1851. 

Hale's  Precedents.     1847. 

HaUier,  De  Sacris  Ordinationibus.     1636. 

Harvey  on  the  Creeds.     1854. 

Hermann's  Simplex  ac  Pia  Deliberatio.     1545. 

Daye's  translation  [edd.  1547,  1548], 

Heurtley's  Collection  of  Creeds.     1858. 

Heylin's  History  of  the  Reformation.     Ecc.  Hist.  Soc. 

Hickes'  Letters  [Lib.  Ecc.  Cath.  Dunelm.  ex  dono  Audoris].     1705. 

Hicrurgia  Anglicana.     1848. 

Ilittoqiius,  De  Divinis  Officiis.     Cologne,  1568. 

Jebb's  Choral  Service. 

■ Ritual  Law  and  Custom  of  the  Church  Universal. 

Jcnkyns'  Cranmer's  Remains. 

Jerome,  St.,  Comes  or  Lectionary.     Pamelius'  ed.     Cologne,  1571, 

Kalendar  of  the  English  Church.     1865-6. 

Keble's  Eucharistical  Adoration.     1857. 

Kcnnett's,  Bishop,  Register.     1728. 

Landon's  Ecclesiastical  Dictionary.     1849. 

Manual  of  Councils.     1846. 

Lathbury's  History  of  the  Convocation.     1853. 

Prayer  Book.     1859. 

Leo,  St.,  Sacramentary  [a.d.  451].     Muratori's  ed. 

L'Estrange's  Alliance  of  Divine  Offices  [a.d.  1690].     Aiig.  Cath.  Lib.     1846. 

Lingard's  Antiquities  of  the  Anglo-Saxon  Church. 

Littledale,  North-side  of  the  Altar. 

On  the  I^Iixcd  Chalice. 

Liturgies,  &e.,  of  K.  Edward  VI.     Parker  Soc.     1844. 


XU1 


A  LIST  OF  LITURGICAL  AND  HISTORICAL  AUTHORITIES. 

Liturgies,  S:c.,  of  Q.  Elizabeth.     Parker  Soc.     1847. 
Mabillon,  Museum  Italicum.     1687-9. 

— i De  LiturgiA  Gallicand.     Parisj  1685. 

Manuale  Sarisburiensis.     1498. 

Martcne,  De  Antiquis  Eeclesitfi  Ritibus.     Antwerp,  1763. 

Maskell,  Ancient  Liturgy  of  the  Church  of  England.     1846. 

■ Dissertation  on  Holy  Baptism.     1846. 

Monumenta  Ritualia  Ecc.  Ang.     18  tS. 

On  the  Doctrine  of  Absolution.     1849. 

Mason,  Vindiciffi  Ecc.  Anglic,  sive  de  legitime  ejusdem  Ministerio. 

Massiugberd,  Lectures  on  the  Prayer  Book. 

Masters'  reprint  of  the  Sealed  Book  of  Common  Prayer.     1848. 

Meibomius,  Antiques  Musicae  Auctores  Septem.     165^. 

Merbecke's  Common  Prayer  Noted.     1550. 

Micrologus  [Johannis,  Episcopi,  thirteenth  century.     Maskell's  date,  1080].    Pamelius' ed.     Antwerp, 

1565. 
Mirroure  of  our  Ladye.     1530. 
Missale  ad  Usum  ac  Consuetudinem  Sarum.     Paris,  1514. 

,  pars  prima,  temporale.     Burntisland.     1861. 

Morinus,  De  Sacris  Ordinationibus.  1655. 
Muratori,  Liturgia  Romana  Vetus.  1 748. 
Neale's  Commentary  on  the  Psalms.     Vol.  I.     1860. 

—  • Essays  on  Lityrgiology.     1863. 

Introduction  to  the  History  of  the  Holy  Eastern  Church.     1850. 

Primitive  Liturgies. 

Tetralogia  Liturgica.     1849. 

Palmer's  Origines  LiturgicD3.     1833. 

Pamelius  [a.d.  1536 — 1587],  Antiquitates  Liturgicae. 

• Liturgicon  Ecclesise  LatinsB.     Cologne,  1571. 

Parker,  Correspondence  of  Archbishop.     Parker  Soc.     1853. 

Perry's  Historical  Considerations  relating  to  the  Declaration  on  Kneeling.     186S. 

Pickering's  reprints  of  the  Books  of  Common  Prayer. 

Pinnock's  Laws  and  Usages  of  the  Church  and  Clergy. 

Pontificals  of  Salisbury,  Bangor,  and  Exeter. 

Portiibrii  sen  Breviarii  Sarisb.  fascic.  i.  and  ii.     1843-5. 

Position  of  the  Priest  at  the  Altar.     1858. 

Poullain's  L'Ordre  des  Prieres,  &c.     London,  1552. 

Prideaux's  Validity  of  English  Orders. 

Private  Prayers  of  the  Reign  of  Edward  VI.     Parker  Soc. 

Queen  Elizabeth.     Parker  Soc. 

Procter's  History  and  Rationale  of  the  Prayer  Book.     1857. 
Psalter,  Anglo-Saxon  and  Early  English.     Surtees'  Soc.     1843-7. 

Ti'anslation  of  Sarum,  with  Explanatory  Notes  and  Comments.     1852. 

Purchas'  Directorium  Anglicanum.     1858. 

. ■ 2nd  ed.,  edited  by  Rev.  F.  G.  Lee.     1865. 

Pusey's  Doctrine  of  the  Real  Presence. 

The  Real  Presence  the  Doctrine  of  the  English  Churcli. 

Scriptural  Views  of  Holy  Baptism. 

Quignonez,  Cardinal,  Reformed  Roman  Breviary.     Lyons,  1543.      [Edd.  1535-6  to  1568.] 

Renaudot,  Liturg.  Orient.  Collectio. 

Scudamoro,  The  Communion  of  the  Laity.     1855. 

Sparrow,  Bishop,  Collection  of  Articles,  Injimctions,  &c.      1661. 

Rationale  of  the  Prayer  Book. 

Stephens'  edition  of  Sealed  Book  of  Coiiimon  Prayer.     Ecc.  Hist.  Soc.     1S49-54. 


xiv  A  LIST  OF  LITURGICAL  AND  HISTORICAL  AUTHORITIES. 

Stephens'  Book  of  Commou  Prayer,  from  the  Irish  MS.  in  the  Rolls'  Oliice,  Dublin.     Ecc.  Hist.  See. 

Strj^pe's  jNIemorials  of  Cranmer.     Ecc.  Hist.  Soe. 

Thomassii  Opera.     1747-69. 

Thom.issin,  Discipline  de  I'Eglise,  &e.     1679-81. 

Thomson,  Vindication  of  the  Hymn  Te  Deum  Laudamus.     1858. 

Thrupp  on  the  Psalms. 

Tyler,  Meditations  from  the  Fathers  illustrating  the  Prayer  Book.     1 849. 

Walafridus  Strabo  [a.d.  830],  De  Rebus  Ecc.     Cologne,  1568. 

Warren's  Answer  to  Maskell  on  Absolution.     1849. 

The  Lord's  Table  the  Christian  Altar.     1843. 

AVbeatley  on  the  Common  Prayer.     Corrie's  ed.,  1858. 

Wilberforce  on  the  Holy  Eucharist.     1853. 

^Wilkins'  Concilia. 

Williams,  Isaac,  on  the  Psalms. 

Zaccaria,  Bibliotheca  Rltualis.     1776-81. 


CHRONOLOGICAL   TABLE. 


on  the  daily  Offices  and 


the  "Authorized  Version' 


Liturgy  of  Cassian  and  Leo  [see  p.  14-7] 

Saeramentary  of  St.  Leo 

■ ■ Gelasius 

Gregory 

St.  Augustine^'s  revised  Liturgy  of  Britain  [see  pp.  xvii.  147] 

Salisbury  Use  of  St.  Osmund 

English  Prymer.     [Maskell's  Mon.  Rit.  Ang.  ii.] 

Liber  Festivalis.      [A  book  of  mediteval  English  Homilies,  printed  by  Caxton.] 

Salisbury  Breviary  reformed.  [1st  ed.] 

Mirror  of  our  Lady.      [A  translation  of  and  commentary 

Salisbury  Breviary  reformed.  [2nd  ed.] 

■Missal 

English  Psalters  printed  . 

Marshall's  Prymer 

English  Epistles  and  Gospels  printed 

Hilsey's  Prymer 

The  "  Great  Bible  "  set  up  in  Churches  as 

Salisbury  Use   further  reformed,  and  adopted   (by  order  of  the   Convocation) 
Province  of  Canterbury  ..... 

Committee  of  Convocation  commissioned  to  revise  Service-books  . 

English  Litany  ordered  for  use  in  Churches  .... 

King  Henry  the  Eighth's  Prymer  ..... 

Archbishop  Hermann's  Consultation  [German,  1543;  Latin,  1545],  printed  in 
reprinted  .... 

Edward  the  Sixth's  First  Year     . 

English  Order  of  Communion  added  to  Latin  Mass, — 
Brought  before  Convocation 
Taken  into  use 

Book  of  Common  Prayer.      [First  Book  of  Edward  VI.] — ■ 

Submitted  to  Convocation  (by  Committee  of  154iJ-9) 

Laid  before  Parliament  as  part  of  Act  of  Uniformity  [2  &  3  Edw.  VI. 

Passed  by  the  House  of  Lords  ditto  ditto 

Commons  ditto  ditto 

Received  Royal  Assent.      [Date  not  yet  ascertained.] 


cn-c, 


circ 


circ 


the  Mass.] 


A.D. 

420 

451 

492 

590 

GOO 

1085 

1390 

1483 

1516 

1530 

1531 

1533 

1540 

1535 

-1548 

1539 

1540 

1541 

.      1542—1549 

.  June  11,  1544 

.     1545 

English,  1547; 

.     1548 
Jan.  28,  1546-7,  to  Jan.  27,  1547-8 


153 


1538- 


throughout 


the 


.  Nov.  30,  1547 
March  8,  1547-8 

.  Nov.  24,  1548 

c.  1]  Dec.  9,  1548 

Jan.  15,  1548-9 

Jan.  21,  1548-9 


Published  . 

Taken  into  general  use 
Edward  the  Sixth's  Second  Year  . 
English  Ordinal 


March  7,  154S-9 

.    June  9,  1549 

Jan.  28,  1547-8,  to  Jan.  27,  1548-9 

March,  1549-50 


XVI 


CHRONOLOGICAL  TABLE. 


Book  of  Common  Prayer.     [Second  Book  of  Edward  VL]  — 

[Committee  of  Convocation  commissioned,  probably 

Passed  through  Parliament  as  part  of  Act  of  Uniformity  [5  &  6  Edw. 

Ordered  to  be  taken  into  use  from 
Edward  VI.  died  ..... 

Acts  of  Uniformity  (inchiding  Prayer  Books)  repealed  by  1  Mary,  sess.  ii.,  c.  2 
Queen  Elizabeth's  Accession         .  .  .  .    . 

Edward  VI.'s  Second  Book  restored  (with  some  alterations)  by  1  Eliz.,  c 

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  revived  .... 

Savoy  Conference  .......  Apr 

Book  of  Common  Prayer  [that  now  in  use]  — 

Commission  to  the  Convocations  to  revise  it 

Revision  completed  by  Convocations 

Approved  by  King-  in  Council 

Passed  House  of  Lords  as  part  of  Act  of  Uniformity  [14  Car.  IL] 

Commons  ditto 

Received  Royal  Assent  ditto 

Taken  into  general  use        .... 

Adopted  by  Irish  Convocation 

Standard  copies  certified  under  Great  Seal 

Embodied  in  Irish  Act  of  Uniformity  [17  and  IS  Car.  II, 
William  the  Third's  Commiss-'on  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  &  35  "Vict.,  c.  ^7 


A.D. 

.   1551] 

VLe.  1]  Ap.6, 1552 

.    Nov.  1,  1552 

.     July  6,  1553 

Oct.  1553 

.  Nov.  17,  1558 

.  June  24,  1559 

.     1560 

.    Jan.  22,  1561 

Jan.  14—18,  1603-4 

.     1637 

.  Jan.  3,  1644-5 

June,  1660 

II  15— July  24,  1661 


June  10,  1  CGI 

Dec.  20,  1661 

Feb.  24,  1661-2 

April  10,  1662 

May  8,  1662 

May  19,  1662 

Aug.  24,  1662 

Nov.  11,  1662 

Jan.  5,  1662-3 

June  18,  1666 

.     1689 

.     1752 

1785-9 

.     1871 


HISTORICAL  INTPvODUCTION 


TO  THE 


PllAYER  BOOK. 


The  Book  of  Conninou  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  lOGl.  But  the  various  stages  of  its  development  from  the  ancient  formu- 
laries of  the  Church  of  England  extended  through  a  period  of  one  hundred  and  fifty  years;  and  the 
liistory  of  that  development  is  of  the  highest  importance  to  those  who  wish  to  understand  and  use  the 
Prayer  Book  ;  i's  well  as  of  consi:leral)le  interest  to  all  from  the  fact  of  its  being  an  integral  part  of  our 
national  liistory. 

The  Church  of  England  has  had  distinctive  formularies  of  its  own  as  tar  bacic  as  the  details  of  its 
customs  in  respect  to  Divine  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  connexion 
between  the  Churches  of  France  and  England  in  the  early  ages  of  Christianity,  of  which  we  still  have  a 
memorial  in  th-e  ancient  French  saints  of  our  Calendar;  and  when  St.  Aug-ustine  came  to  England,  he 
found  the  same  rites  used  as  he  had  observed  in  France,  and  remarks  upon  them  as  diflTering  in  many 
particulars  from  those  of  Rome.  It  is  now  well  known  that  this  ancient  Galilean  Liturgy  came  from 
Ephesus'.  But  there  can  be  no  doubt  that  several  waves  of  Christianity,  perhaps  of  Apostolic  Chris- 
tianity, 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  pretlominating 
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  st.  Au-ustine 
undertook  his  missionary  work  among  the  West  Saxons.  Tlie  mission  seems  to  have  Liumrt"''^  l"^"yiis'i 
ijeen  sent  from  Rome  by  Gregory  the  Great,  under  the  impression  that  the  inhabitants 
of  England  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  views  about  the  independence  of  the  Church  of  England,  and  were 
unprepared  to  receive  the  Roman  missionary  except  on  terms  of  equality.  The  chief  difliculty  felt  by 
St.  Augustine  arose  from  the  difference  just  referred  to  between  the  religious  system  of  Rome  (the  only 
Church  with  which  he  was  acquainted)  and  those  of  France  and  England.  This  difficulty,  a  great  one 
to  a  man  so  conscieutioiis  and  simple-minded,  he  sul)mittcd  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  tb.e  customs  of  Churches  various?  and  why  is  one  manner  of  celebrating  the  Holy  Communion 
used  iu  the  holy  Roman  Church,  and  another  in  that  of  the  Gauls?"     This  diversity  becomes  even 


See  rulmer's  Orijjines  I-itiirs;.,  i.  153.     Xcalu  iind  lA.rlx-s'  OaUif:iii  I/itarsics.      l'r«iii;iii's  rriuciji'itN  „f  Diviut-  Scrvioo.  ii.  Lilly. 


xvm 


AN  HISTORICAL  INTRODUCTION 


more  prominent  in  lliu  words  which  Augustine  addressed  to  the  seven  Bishops  of  the  ancient  Church  of 
England,  \viien  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,  viz.  to  keep  Easter  at  the  due  time;  to 
]ierform  the  administration  of  haptism,  hy  which  we  arc  bom  again  to  God,  according  to  the  custom 
(if  the  holy  Roman  and  Apostolic  Chm-ch;  and  jointly  with  us  to  preach  the  Word  of  God  to  the 
nation  of  the  Angles,  we  \vill  readily  tolerate  all  your  other  customs,  though  contraiy  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  Gregoiy,  "  arc  acquainted  w  ith  the  customs  of  the  Roman 
Church  in  which  you  were  brought  up.  But  it  is  my  pleasure  that  if  you  have  found  any  thing  either 
in  the  Roman  or  the  Gallican  or  any  other  Church  which  may  be  more  acceptable  to  Almighty  God, 
you  carefully  malce  choice  of  the  same;  and  sedulously  teach  the  Church  of  the  Angles,  which  is  at  pre- 
sent 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  j)ious,  religious,  and  correct ;  and  when  you  have  made  these  up  into  one  body, 
instil  this  into  the  minds  of  the  English  for  their  Use."  [Greg.  Opera,  ii.  1151,  Bened.  cd. ;  Bede's 
Eccl.  Hist.  i.  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  Gallican  Church  is  ;.lso  extant ',  and  has  been  shown  (as  was  mentioned  before)  to  be 
the  Liturgy  of  the  Church  of  Ephesus.  Tlie  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,  l^rom  other  writers  it 
seems  that  the  Liturgy  of  England  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  owti;  but  his  prepossessions  ia  favour  of 
the  Roman  system  were  very  strong,  and  he  used  all  his  influence  to  get  it  universally  adopted  through- 
out the  countr}'. 

Uniformity  in  all  details  was  riot,  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  \a  the  English  race  itself.  Some  attempts  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  previous  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 

SalUbury.  uniformily   of  Divine    Service   throughout   the   country,    and   with   the   most   pious 

intentions.  Osmund,  Bishop  of  Salisbury,  and  Chancellor  of  England,  remodelled  the 
Offices  of  the  Church,  and  left  behind  him  the  fiimous  Portil'orium  or  Breviary  of  Sarum,  containing 
the  Daily  Services ;  together  with  the  Sarum  IMissal,  containing  the  Communion  Service ;  and,  probably, 
the  Sanim  Manual,  containing  the  Baptismal  and  other  "  occasional "  Offices.  These,  and  some  other 
Service-books,  constituted  the  "  Sai-um  Use,"  that  is,  the  Prayer  Book  of  the  Diocese  of  Salisbury.  It 
was  first  adopted  for  that  diocese  in  a.d.  1085,  and  was  introduced  into  other  parts  of  England  so 
generally  that  it  became  the  principal  devotional  Rule  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  every  where, 
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  perhaps  throughout  the 

'  Sec  t1,e  nnmea  Mcimrcl,  Muratori,  mid  MabUlon,  in  tlio  List  I       »  See  MiiskoU's  Ancient  Liturgj-,  Prcf.icc.  p.  liv. 
of  Anthoritips.  bj.  .  f 


TO  THE  PRAYEll  BOOK.  xix 

diocese  of  Loudon,  tlicre  was  an  independent  Use  nntil  a.d.  1111;  and  probably  tliere  were  scvLn-al 
others  in  Cathedral  Churches,  while  tlie  lloman  sj'steni  was  adopted  by  most  monasteries.  The  Salis- 
bury Use,  that  of  York,  that  of  Bangor,  and  that  of  Hereford,  are  well  known  to  modern  ritualists. 
They  appear  to  be  traceable  to  a  common  orig-in ;  but  they  differ  in  so  many  respects  from  the  Boman 
Breviary,  and  even  from  the  Missal  (with  which  a  closer  ag-reement  mig-ht  have  been  expected),  that  they 
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  re2)resent  a  system  which  was  naturalized  so  manv 
ages  ago  that  it  has  been  entitled  to  the  name  of  an  independent  English  rite  for  at  least  a  thousand  years. 

There  are  no  means  of  deciding  how  far  the  original  Use  of  Salisbury  dilfered  from 
that  which  is  known  to  us.     The  copies  remaining  belong  to  a  much  later  period  than    ^^^  Sii'mm  Use    " 
the  eleventh  century,  and  there  is  reason  to  think  that  some  •  accretions  had  gathered 
around  the  ancient  devotions  of  the  Church  of  England  by  that  time.     The  tide  of  change  by  which  these 
were  to  be  removed  began  to  set  in  a  few  years  alter  the  accession  of  Henry  VIII.,  when  a  new  edition 
of  the  Salisbury  Portiforium  was  issued,  perhaps  under  the  influence  of  Cardinal  Wolsey,  whose  efforts 
towards  bringing  aliout  a  Reformation  have  been  too  little  recognized.     This  edition  was  printed  in 
1516;  and  is  said  by  a  modern  learned  Editor,  the  Rev.  C.  Seager,  to  have  well  deserved  the  name  of  a 
Relbrmed  Breviary  from  the  important  changes  which  had  been  made  in  it '.     There  was  little  variation 
indeed  i'rom  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  1519.     The  rubrics  were  much  simplified; 
Holy  Scripture  was  directed  to  be  read  in  order,  without  omission ;  and  the  Lessons  were  restored  to 
their  ancient  length,  which  was  about  double  of  what  they  had  been  reduced  to  in  some  previous 
editions  of  the  Breviary. 

In  1531  this  Reformed  Edition  of  the  Salisbury  Portiforium  or  Breviary  was  reprinted ;  and  two 
years  later  the  Missal  was  published,  reformed  on  the  same  principles ;  in  the  latter  special  care  being 
taken  to  provide  an  apj)aratus  for  enabling  the  pcojile  to  find  out  the  places  of  the  E)iistles  and  Gospels. 
And  though  no  authorized  translation  of  the  Bilile  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  1530  also  had  been  published  an  admirable  coninientary  on  some  of  the  daily 
services  (in  which  the  greater  part  of  them  is  translated  into  English),  under  the  title  of  "  The  Mirroure 
of  our  Ladye,"  which  furnishes  a  strong  indication  of  the  endeavours  that  were  being  made  to  render 
Divine  Service  intelligible  to  (hose  who  could  not  read  Ijatiu. 

In  1510  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  1531.  The"  Psalter  had 
long  been  re-arranged,  so  that  the  Psalms  were  said  in  consecutive  order,  according  to  our  modern 
practice,  instead  of  in  the  ancient  but  complex  order  of  the  Breviary.      [See  Introd.  to  Psalter.] 

In  1511  another  amended,  and  still  further  reformed  edition  of  the  Salisbury  Breviary  was 
published,  in  the  tille-page  of  which  it  is  said  to  be  purged  from  many  errors.  By  order  of  Convocation 
[March  3,  151 1-^]  this  was  adopted  throughout  the  whole  province  of  Canterbury,  and  au  uniformity 
secured  whieh  had  not  existed  since  the  days  of  Augustine.  AVith  this  edition  an  order  was  also  put 
forth  that  Lessons  should  be  read  in  Ihiglish  after  the  To  Deum  and  ]\Iaguilleat.  Nor  is  it  an  insig- 
nificant circumstance  that  the  book  was  now  printed  by  Whitchurch  (from  whose  press  issued  the  Book 
of  Common  Prayer),  iusteml  of  being  printed  in  Paris  as  formerly.      Another  edition  appeared  in  1544.. 

The  aneicnt  Ibrmidaries  had,  however,  by  change  of  eircumstances,  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  \\-cre  far  too  complex 
for  that  of  parochial  congregations.  When  n\onasteries  were  abolished,  it  was  found  that  the  devotitmal 
Bjstem  of  the  Church  must  be  condensed  if  it  was  to  be  used  by  mixed  congregations,  and  by  those 


'  Poi-tilorium  Siu-isb.,  p.  vii.     Leslie,  18 13.  I  Hscs  of  the  English  Church.     Comiiilod  by  Mr.  F.  H.  Dickinson. 

»  See  List  of  I'riuteil  Sei-vice-bouks,  nccording  to  the  ancient      Musters.     Kciirinted  from  Ecclcsiologist  of  Feb.  1850. 

b  2 


sx 


AN  HISTORICAL  INTRODUCTION 


wlio  were  not  spceially  set  apart  tov  that  life  of  rule  and  continual  worship  for  which  monastic  com- 
launities  were  intended.  Tlie  Breviary  services  had  never  been  familiar  to  the  people  of  England,  any 
more  than  they  are  to  the  Continental  laity  of  the  present  day.  They  were  accretions  around  some 
shorter  and  more  primitive  form  of  responsive  public  service  which  had  been  found  insufficient  for  those 
who  formed  themselves  into  special  societies  for  the  purpose  of  carrying  on  an  unceasing  round  of  prayer 
and  praise.  But  now  that  the  "religious"  of  the  Church  were  to  be  so  separated  no  longer,  Divine 
Providence  led  her  to  feel  the  way  gradually  towards  a  return  to  the  earlier  practice  of  Christianity ; 
the  idea  of  a  popular  and  mixed  congregation  superseded  that  of  a  special  monastic  one ;  and  the  daily 
worship  being  transferred  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  ih&  principles  of  the  Church  are  unchangeable,  so 
entire  a  remoulding  of  society  entailed  of  necessity  a  corresponding  adaptation  of  her  devotional  7;rae//fc, 
both  for  the  honour  of  God  and  the  good  of  souls,  to  the  w-ants  that  had  come  to  light. 

That  such  was  really  the  object  of  the  steps  which  were  taken  towards  a  Reformed  English 
Breviary  or  Portiforium  is  confirmed  by  the  course  of  events.  Something  in  the  nature  of  a  confirma- 
tion 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  1516  edition  of  the  Salisbury  Use,  Leo  X.  gave  directions  to 
Zaccharie  Ferreri  de  Yicence,  Bishop  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  tlie  title-page  : — "  Bret^iarium  Ecclesiasticiim 
uh  eoilem  Zach.  Pont,  lunge  brevius  et  fucilius  reddifnm  el  ah  omni  errore  imrgatum  propediem  exibit." 
The  promised  reform  was  effected  by  Cardinal  Quignonez,  a  Spanish  Bishop,  and  was  published  under 
the  same  authority  as  the  Hymnal,  in  1535-6.  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  introduc- 
tion in  some  places  for  choir  and  public  use  eventually  led  to  its  suppression  in  1568.  No  pro\asion 
whatever  was  made  (as  there  had  been  in  connexion  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 
Breviaiy  of  Quignonez  with  vernacular  translations  of  prayers  or  scriptures.  And,  although  it  was 
undoubtedly  an  initiator}-  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 
iutended  to  be  followed  up;  and  the  object  of  the  Roman  refoim  throws  out  in  stronger  light  that  of 
the  English. 

The  measures  already  taken  by  the  ecclesiastical  authorities  of  England  were  plainly 
regarded  as  being  of  a  temporary  nature  only.  No  more  Service-books  were  allowed 
to  be  printed  than  w^re  absolutely  necessary  for  the  performance  of  Divine  Worship,  as 
it  was  seen  that  a  much  more  thorough  revision  of  them  must  take  place,  iloanwhile, 
a  Committee  of  Convocation  was  appointed,  with  the  sanction  of  Henry  YIIL,  to  consider  the  nature 
of  tlie  re\'ision  that  was  to  be  made.  This  Committee  was  appointed  in  1542,  and  consisted  of  the 
Bislioi)s  of  Salisl>ury  '  and  I':iy  (Shaxtou  and  Goodrich),  with  six  Clergy  of  the  Lower  House  of  Convo- 
cation :  the  object  of  their  appoint  mcnt  being  stated  to  be  the  examination,  correction,  and  reformation 
of  "  all  mass-books,  antiphoncrs  "  [anthem-books] , "  and  portuises,"  that  is  porfiforia,  or  breviaries.  This 
Conimittce  contiiuicd  in  existence  for  a  long  period,  and  its  last  work  was  the  Book  of  Common  Prayer, 
published  in  1549.  But  for  a  time  its  public  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. 


Cmnniittee  of 
Convolution  tor 
lielonn  of  Service- 
books. 


'  Tlio  Bishoi>s  of  Salisbury  arc  ex  officio  Precentors  of  the 
Priniucc  of  Canterbury. 

-  The  Stitutc  of  Six  Articles  was  :iii  Act  of  I'lirliamcnt  jjassed 
uu.ler  tbc  ]wrsonal  influence  of  Henry  VIII.,  mul  against  the 
IHrscvcriiig  efforts  of  the  Uisbops  in  the  House  of  Lords,  in  the 
year  153y.  It  nimle  bigbly  penal  any  denial  of  eitlier  of  six 
sliurt  statements  wliith  embodied  tlie  chief  iwints  of  doctrine 
then  brought  into  controversy.  It  foi  nie<l  the  key  of  the  iwsition 
for  the  time:  and,  knowing  this,  Ci-aiimer  .and  other  IJishops 
inaintained  (he  debate  for  eleven  days  in  the  liope  of  preventing 


the  bill  from  passing,  he  himself  arguing  against  it  for  three  days. 
The  penalties  annexed  to  this  Act  were,  for  preaching  or  writing 
against  the  first  article,  burning  (without  panlou  on  rccjiutation) ; 
iniprisonment  for  life,  with  forfeiture,  for  preaching  or  writing 
against  any  of  the  others,  with  death  for  the  second  olience.  In 
his  reply  to  the  Devonshire  rebels.  Archbishop  Craniner  writes 
resiiccting  this  statute  (which  they  \vislicil  to  have  restored),  "  If 
the  King's  Majesty  himself  had  not  come  into  the  parliament 
iimiso,  thost!  laws  had  never  passed." — Strype's  Cranmer,  ii  515. 
Ecc.  Hist.  Soc. 


TO  THE  PRArail  BOOK. 


XXI 


w;is  himself  tlic  nutlior  of  this  Statute,  :ind  it  was  certainly  passed  \>y  his  influenee.  The  Bishops 
had  vigorously  opposed  it  m  the  House  of  Lords  with  an  eleven  days'  debate,  and  their  exjierience  showed 
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  and  others,  who  by  the  command  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  resolution  was  passed  on  November  22nd,  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  successfblly,  to  get  it  repealed,  and  so  to  set  the 
Committee  and  the  Convocation  free. 

The  first  efforts  of  the  Committee  had  been  to  prune  down  the  complexity  and  Rrfonn  of  \hu 
superabundance  of  the  existing  Rubrics.  This  was  so  great  that  some  pages  of  the  Rubrics. 
Service-books  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  midtitude  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 
Qut  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  written  authority,  have  become 
the  suljject  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. 

Meanwhile  they  had  also  set  forth,  in  1544,  the  Litany  in  English,  revised  from  the  old  English 
Litany,  which  had  been  in  use  for  a  hundred  and  fifty  years  or  more,  and  with  additions  from  the  Litany 
of  Luther,  and  that  of  A-chbishop  Hermann's  Reformed  Ritual  of  Cologne.  Though,  however,  the 
King  consented  to  this,  he  seems  to  have  refused  to  sanction  any  further  labours  of  the  Committee,  and 
they  were  obliged  to  proceed  with  extreme  caution  during  the  remainder  of  his  life. 

Freedom  of  action  for  the  Bishops  and  Clergy  of  Convocation  having  been  obtained 
by  the  repeal  of  the  Statute  of  Six  Articles  (or  the  "  "Wliip  %vith  Six  Cords,"  as  it  was    the  Committee. 
grimly  called),  they  immediately  commenced  advancing  to  the  practical  end  of  the 
Revision  which  had  been  in  view  for  so  many  years.     On  November  30th,  1547,  Archbishop  Cranmer 
(now  a  member  of  this  important  Committee)  brought  before  Convocation  "  a  forni  of  a  certain  ordinance 
for  the  receiving  of  the  Body  of  our  Lord  under  both  kinds,  viz.,  of  bread  and  wine."     This  was  adopted. 


'  Yet  Cranmer  made  a  vigorous  effort  to  persuade  tlieking  into 
authorizing  the  publication  of  their  revision.  On  .January  24, 
1516,  he  sent  Henry  a  draught  of  a  letter  to  !.e  addressed  to 
himself  by  the  king,  in  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  wisely  pressed  on  these  pro- 
posed reforms  in  the  hope  that  they  would  be  firmly  rqoted,  if 
established  by  so  vigorous  a  hand  as  that  of  Henry  VIII.  "  It 
was  better,"  he  said  to  his  Secretary  in  1517,  "  to  attempt  such 


reformation  in  King  Henry  the  Eight  his  days  than  at  this  time, 
the  king  being  in  his  infancy.  For  if  the  king's  father  had  set 
forth  any  thing  for  the  reformation  of  :vbuscs,  who  was  he  that 
durst  gainsay  it  ? "  He  probalily  foresaw  that  there  would  be 
Roman  and  Puritan  schisms,  and  thought  that  they  might  have 
been  prevented  by  the  Church,  v\hen  backed  by  the  concen- 
trated power  of  Henry,  while  the;\:  was  little  hope  of  stemming 
their  force  under  his  successors. 

2  lilant's  Kefornmtion,  i.  493,  '  Works,  vol.  v.  p.  05, 


xxn 


AN  HISTORICAL  INTRODUCTION 


and  published  in  jNIarcli  under  the  title  of  "The  Order  of  the  Communion,"  bein^,  an  English  addition 
to  the  ancient  Salisbury  Use  of  the   IMissal,  which  was   left  otherwise   untouched.      [See  Notes  on 

Communion  Service.] 

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  their  names  as  they 
stood  in  1547-Sj  and  in  1549. 


Tliomas  Cranmer   . 

Thomas  Goodrich  . 

Henry  Holbeeh  (or  Randes) 

George  Day  . 

John  Skip     . 

Tliomas  Thirlby     . 

Nicholas  Ridley     . 


From  the  Upper  House  of  Convocation. 

Ai-chbishop  of  Canterbury. 

Bishop  of  Ely  [afterwards  Lord  Chancellor] . 

Bishop  of  Lincoln. 

Bishop  of  Chichester. 

Bishop  of  Hereford. 

Bishop  of  Westminster. 

Bishop  of  Rochester  [afterwards  of  London] . 


William  May 
Richard  Cox 
John  Taylor 
Simon  Hejmes 
Thomas  Robertson 
John  Redmayne     . 


From  the  Lower  House  of  Convocation. 

Dean  of  St.  Paul's. 

Dean  of  Ch.  Ch.  [afterwards  Bishop  of  Ely.] 

Dean  of  Lincoln  [afterwards  Bishop  of  Lincoln],  Prolocutor. 

Dean  of  Exeter. 

Archdeacon  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  1661  (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  Archbishop  of  York  and  his  Suffragans 
are  indeed  contained  in  a  list  of  Bishops  who  were  indirectly  or  directly  mixed  up  with  those  above 
recorded. 

It  is  evident  there  had  been  a  conviction  all  along  that  it  was  necessary  to  adopt  the  "vulgar 
tongue  "  as  the  language  in  which  the  revised  Services  of  the  Church  of  England  were  to  be  used.  The 
English  Litany,  which  had  been  used  by  the  people  for  many  generations,  was  authorized  for  public  use 
in  Divine  Service  in  1544.  The  Processional  (containing  other  Litanies)  was  translated  in  the  same 
year,  though  never  brought  into  use;  and  the  "  Order  of  Communion"  was  a  step  in  the  same  uniform 
direction  of  progressive  reformation.  Much  interesting  light  is  thrown  on  the  manner  in  which  this 
cautious  progress  was  made,  by  a  letter  of  Archbishop  Cranmer  to  Henry  YIIL,  respecting  the 
English  Processional  just  referred  to  :  its  date  being  Oct.  7,  1544  ' : — 

"  It  may  please  your  IMajesty  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,  foras- 
much as  many  of  the  processions,  in  the  Latin,  were  but  barren,  as  me  seemed,  and  little  fruitful,  I  was 
constrained  to  use  more  than  the  liberty  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 
bycause  the  matter  appeared  to  me  to  be  Httle  to  purpose,  or  bycause  the  daj-s  be  not  with  us  festival 
diys"  {having  been  abrogated  in  15-37]  ;  "  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  I  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  Majesty  hath  already 
set  forth  in  Enghsh),  I  trust  it  wll  much  excitate  and  stir  the  hearts  of  all  men  unto  devotion  and 
godlmess.  But  in  mine  opinion,  the  song  that  shall  be  made  thereunto  should  not  be  fuU  of  notes,  but 
as  near  as  may  be  for  every  syllable  a  note  ;  so  that  it  may  be  sung  distinctly  and  devoutly,  as  be  the 


'  Jenkyns'  Cranmer,  i.  315. 


TO  THE  PRAYER  BOOK. 


XXIU 


Matins  and  Evensong,  Venite,  the  Hymns,  Te  Beum,  Benedictus,  Magnificat,  Nunc  Bimittis,  and  all  the 
Psalms  and  Versicles ;  and  in  the  Mass,  Gloria  in  Excelsis,  Gloria  Patri,  the  Creed,  the  Preface,  the 
Pater  Nosfcr,  and  some  of  the  Sanctiis  and  Agnus.  As  concerning  the  Salve  festa  dies,  the  Latin  note, 
as  I  think,  is  sober  and  distinct  enough ;  wherefore  I  have  travailed  to  make  the  verses  in  English,  and 
have  put  the  Latin  note  unto  the  same.  Nevertheless,  they  that  be  cunning  in  singing,  can  make  a 
much  moi'e  solemn  note  thereto.  I  made  them  only  for  a  proof,  to  see  how  English  would  do  in  song. 
But  by  cause  mine  English  verses  lack  the  grace  and  facility  that  I  would  wish  they  had,  your  Majesty 
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  m  long  and  prosperous  health  and  felicity.  From  Bekisbourne,  the  7th  of 
October.  "  Your  Grace's  most  bounden 

"  Chaplain  and  Beadsman, 

"T.  Cantuariem. 
"  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  Pro- 
cessional to  be  published.  The  previous  Procession  alluded  to  by  Cranmer  in  this  Letter  was  the  Litany 
nearly  as  it  is  now  used,  which  was  ordered  to  be  sung  in  English  (as  it  had  long  been  known  to  the 
people  through  the  Prymers)  by  a  mandate  of  the  Crown,  dated  June  11,  154-1 '. 

It  had  always,  in  fact,  been  the  practice  of  the  Church  of  England  to  encourage  and  ^se  of  the  Ver- 
promote  the  intelligent  use  of  her  services  by  the  people  at  large  :  and  in  this,  perhaps,  nacular. 
she  has  always  differed  considerably  from  other  European  churches  ^  From  the  earliest  periods  we  find 
injunctions  imposed  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  tongue.  Thus,  in  a.d.  740  there  was  an  excerpt  of 
Egbert,  Archbishop  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  jElfric,  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  oft  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  medieval  period.  ]\Iany  expositions  of  the  Creed,  Lord's  Prayer,  Ten  Commandments,  and  other 
principal  formulte  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  jioor  of  the  day ".  Inter- 
linear translations  of  some,  at  least,  of  the  offices,  were  also  provided,  just  as  the  English  and  Welsh 
Prayer  Book  is  printed  in  parallel  columns  in  modern  times. 

But  in  days  when  books  were  scarce,  and  when  few  could  read,  little  could  be  done  towards 
giving  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  Monasteries  did  what  they  could  towards  mul- 
tiplying books  for  the  purpose ;  and  some  provision  was  made,  even  for  the  poorest,  by  means  of  Plom- 
books,  on  which  the  Lord's  Prayer,  the  Creed,  and  the  Angelic  Salutation  were  written.     The  following 


'  The  Salislinry  Processional  was  repuhlished  in  Latin  some 
time  in  1514,  probably  because  the  king  would  not  consent  to 
have  it  used  in  English  as  proposed  by  Cranmer. 

'  One  chief  reason  of  this  difference  is  doubtless  to  be  found  in 
the  fact  that  the  Latin  language  was  spoken  almost,  if  not  quite, 
vernacularly  in  France,  Spain,  Portugal,  and  Italy,  to  a  late 
period,  as  it  is  now  in  Hungary  :  and  that  the  modern  languages 
of  these  countries  were  formed  out  of  it.  In  England  Latin  was 
never  vernacular,  and  it  furnished  only  a  small  part  of  our  settled 


English.  Yet  it  was  very  commonly  understood  in  uicditeval 
times. 

3  Johnson's  Eng.  Canons,  i.  186.  ••  Ibid.  248. 

5  Ibid.  398. 

'  It  must  be  remembered  that  English  was  not  spoken  univer- 
sally by  the  upper  classes  for  some  centuries  after  the  Conquest. 
In  1362,  an  Act  of  Pai'liament  was  passed,  enjoining  all  school- 
masters to  teach  their  scholars  to  translate  into  English  instead 
of  French. 


xxiv  AN  HISTORICAL  IXTRODUCTION 

13  an  eng'rin  in:^  made  from  one  of  two  which  were  found  by  tlic  present  writer  imder  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  tlie  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. 


:aiK  im\x^  us  cvuit 


■I.H.LC  KLUX.sS^ 


While  these  horn-books  were  thus  provided  for  the  poor,  tlie  Scriptorium  of  the  jMonastery  also  pro- 
vided Prymers  in  EngHsh  and  Latin  for  those  who  could  alibrd  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  early  as  the  fourteenth  century,  and  many  relics  of  old  English  devotion  of  that  date  will 
be  found  in  the  following  pages  of  this  volume.  These  English  Prymers  contained  about  one-third  of 
the  Psalms,  the  Canti.'lcs,  the  Apostles'  Creed,  with  a  large  number  of  the  prayers,  anthems,  and  perhaps 
hymns.  Tliey  continued  to  be  published  up  to  the  end  of  Henry  VIII.'s  reign  ;  and,  in  a  modified 
form  even  at  a  later  date:  and  they  must  have  familiarized  those  who  used  them  with  a  large  iwrtion  of 
tlie  Services,  even  when  they  did  not  understand  the  Latin  in  which  those  services  were  said  1)\-  the 
Clergy  and  choirs. 

Books  were  also  provided  in  which  were  given  tables  of  reference  to  the  Lessons,  Epistles,  and 
Gospels      The  following  is  the  title  of  one,  and  a  specimen  of  the  references  is  annexed  :— 

_  "  Here  begynneth  a  nile  that  tellith  in  whiche  chapitris  of  the  bible  ve  may  fNaide  the  lessouns, 
pisths  and  gospels,  that  ben  red  in  the  churche  aftir  the  vse  of  salisburi :  markid  with'lettris  of  the  a.  b. 
e.  at  the  beg^nmynge  of  the  chapitris  toward  the  myddil  or  eende :  aftir  the  ordre  as  the  lettris  stonden 
in  the  a.  b.  e.  hi-st  ben  sett  sundaics  and  ferials  togidere  :  and  aftir  that  the  sanctorum,  the  propre  and 
comyn  toguler  of  al  the  ycer:  and  thanne  last  the  commemoraciouns :  that  is  clepid  the  temporal  of  al 


TO  THE  PRAYER  BOOK. 


XXV 


the  j'ere.     First  is  written  a  clause  of  the  begynnj'nge  of  the  pistle  and  gospel,  aiul  a  clause  of  the 
cndynge  therof." 


'  The  first  sonenday  "1  Rom.  xiii.  c. 

of  aduent.        j  Mattheu.  xxi.  c. 


d.  we  kuowen  this  tyme. 
a.  whanne  ihs  cam  nygh. 


eiule.  in  the  lord  Ihs  Ct. 
eiule.  osanna  in  hiMi  thinffis." 


Such  provisions  for  the  accompaniment  of  the  Latin  Service  went  a  good  way  towards  renderLno-  it 
intelligible  to  those  who  could  read.  Nor  must  we  omit  to  mention  the  sermons  for  Christian  Seasons 
and  on  the  elements  of  Christian  Faith  and  Practice,  which  went  under  the  name  of  the  "  Festivale"  or 
"  Liber  Festivalis."  These  were  printed  by  Caxton  in  1483,  and  often  reprinted  between  then  and  the 
time  when  our  present  Homilies  and  other  books  of  the  kind  were  set  forth  '. 

Soon  after  the  accession  of  Edward  YI.,  which  occurred  in  January  151G-7,  a  Visitation  of  all  the 
Dioceses  of  England  was  commenced,  and  the  well-known  "  Injunctions  of  Edward  VI."  were  printed 
on  July  31st,  1547.  In  May  of  the  same  year  a  King's  letter'  was  sent  to  the  Archbishops,  giving 
notice  of  an  intended  Visitation,  and  in  October  some  other  Injunctions  were  issued  by  the  Ro}-al 
Visitors,  which  appear  never  to  have  been  printed.  They  are  here  copied  (with  the  exception  of  the  last 
three,  which  have  no  bearing  on  our  subject)  from  FothergilFs  MS.  Collections  in  York  IMinster 
Library  ^ 

"  Injunctions  given  by  the  King's  Majestie's  V^isitors  in  his  Highness'  Visitation  to  Robt.  Holdgate 
Ld.  A.  B.  the  Dn.  Chapter,  and  all  other  the  Ecclesiastical  ministers  of  and  in  the  Cathedral  Church  of 
York,  26  Sbris  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  Dcum  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  Mattins  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  Mass, 
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  first  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  j-ear  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  com- 
mendations ;  but  every  man  to  say  the  same  as  him  sufficeth  or  he  is  disposed. 

[5]  "  Item.  Ye  shall  sing,  say,  use,  or  suffer  none  other  Anthems  in  the  Church  but  these  hereafter 
following,  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  necessity  for  a  vernacular  Sei-viee  is  strongly  asserted  in 
the  Preface  to  the  edition  of  the  Prymer  [a.d.  1515]  which 
goes  by  the  name  of  "  the  King's,"  though  probably  the  king  had 
nothing  to  do  with  it  further  than  signing  an  order  for  its  publi- 
cation. It  is  there  declared,  "  The  party  that  understandeth  not 
the  pith  and  etl'ectu;ilness  of  the  talk  that  be  frankly  maketh 
with  God,  may  be  as  an  harp  or  pipe  having  a  sound,  but  not 
understanding  the  noise  that  itself  hath  made ;"  and  the  king  is 
then  made  to  say  that  he  has  given  to  his  subjects  "  a  determinate 
form  of  praying  in  their  own  mother-tongue,  to  the  intent  that 
such  as  are  ignorant  of  any  strange  speech,  may  have  wh.at  to 
pray  in  their  own  acquainted  and  familiar  language  with  fruit 
and  understanding."  But  the  credit  thus  given  to  the  king  was 
given  in  the  adulatory  spirit  of  the  age.     Such  books  had  long 


been  provided  for  the  laity  by  the  Clergy,  but  they  were  now  to 
be  issued  under  royal  authority  :  and  it  would  have  been  more 
honest  to  have  said  how  the  case  really  stood.  After  his  con- 
demnation. Archbishop  Cranmcr  wrote,  iu  a  letter  to  Queen  Mary, 
that  the  Revision  Committee,  though  composed  of  meu  who  held 
dillerent  opinions,  "  agreed  without  controversy  (not  one  saying 
contrary)  that  the  Service  of  the  Church  ought  to  be  iu  the 
mother  tongue."  Ridley  also  writes  to  his  chaiilain  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  wliat  judgment  soever  he  was,  in  this  thing  to  be  of  a  eoutiary 
opinion." 

■^  Cardwell's  Doc.  .\nn.  i.  2  k 

^   I'lobably  they  were  issued  for  the  southern  Province  also. 


jjvi  AN  HISTORICAL  INTRODUCTION 

the  world,  that  He  gave  His  only-begotten  Son,  that  such  as  believe  in  Him  should  not  perish,  but  have 
life  everlasting. 

"  t.  Increase,  O  Lord,  our  faith  in  Thee. 

"  R .  That  we  may  work  His  pleasure  only. 

Collect. 
Let  us  pray. 
"  ]\Iost  bountiful  and  benign  Lord  God,  we,  Thy  humble  servants,  freely  redeemed  and  justified  by 
the  passion,  death,  and  resurrection  of  our  Saviour-  Jesus  Christ,  in  full  trust  of  salvation  therein,  most 
himibly  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  LorcT  Jesus  Christ.     So  be  it. 

Another  Anthem. 

"  Be  it  evident  and  known  unto  all  Christians  that  through  our  Lord  Jesus  Christ  forgiveness  of  sins 
;s  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  jNIoses.     So  be  it. 

"  V.  O  Lord,  for  Christ's  sake  our  Saviour. 

"  R.  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  Gover- 
nor; that  it  may  please  Tliee  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, 
giving  him  the  victory  over  all  liis  enemies,  thi'ough  oar  Lord  Jesus  Christ.     So  be  it. 

"The  residue  of  the  day  ye  shall  bestow  in  virtuous  and  godly  exercises,  as  in  study  and  contemj)la- 
tion  of  God  His  most  hoi}-  word. 

"  All  which  and  singular  Injunctions  before  mentioned  the  Lord  Archbishop  of  this  Church,  his 
Chancellor,  Archdeacons,  or  Official,  shall  publish  and  send,  or  cause  to  be  published  and  sent  and  ob- 
served in  to  every  Church,  College,  Hospital,  and  other  ecclesiastical  places  within  liis  Diocese. 

[6]  "  Ifem.  All  Sermons,  Collations,  and  Lectures  of  Di\'iuity  hereafter  to  be  had  or  made  in 
visitations,  Sj-nods,  Chapters,  or  at  any  other  time  or  jilace,  shall  not  be  used  in  the  Latin  Tongue,  but 
in  the  English,  to  the  intent  that  every  man  having  recourse  thereunto  may  well  perceive  the 
same." 

These  remarkable  Injunctions  have  quite  the  appearance  of  taking  up  the  reform  of  the  Liturgy 
exactly  where  it  had  been  laid  down  through  the  refusal  of  Henry  VIII.  to  sanction  the  English 
Processional :  for  v,h;d  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  tlie  "  Hours,"  and  seem  to  show  the  original  form  of  the  "Anthem  '." 

But  all  sound  reasons  for  offering  up  the  praises  and  prayers  of  the  Church  in  Latin  had  reallv 
p.isscd  away  many  years  before  this.  The  reverent  prejudices  which  had  still  held  men  to  the  old  habit 
were  also  dying  off;  and  the  time  had  arrived  when  the  English  language  could  with  wisdom  be  wholly 
adopted  b}-  the  English  Church  in  her  work  of  Divine  Service. 

The  books  out  of  ^^  records  have  yet  been  discovered  which  throw  any  light  upon  the  details  of 

wlikli  the  Pra.ver    the  Committee's  work  in  producing  the  Pra\-er  Book  of  1549.     It  appears  to  have 

Book  was  fonncd.  •    i    ii  i>  i  ' 

occupied   them    lor   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  1511  :  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 


>  Sec  also  the  Easter  Processional  Anihem  at  p.  105. 


TO  THE  PRAYER  BOOK. 


xxvn 


foUowiug  list  may  be  taken  as  fairly  representing  the  principal  books  which  the  Committee  of  Con- 
vocation had  before  them  as  the  materials  for  their  work  of  revision  : — 

The  Salisbury  Portiforium ',  Missal,  Manual,  and  Pontifical. 

The  York  and  other  Uses '. 

The  Reformed  Breviary  of  Cardinal  Quignonez.     1535-6'. 

Simplex  ac  Pia  Deliheraiio  of  Hermann,  Archbishop  of  Cologne.     1545  '. 

The  same  in  English.     1548  ^      (A  previous  edition  also  in  1547.) 

The  Prymer  in  English,  of  various  dates". 

The  "  Great"  Bible '. 

How  far  the  Book  of  Common  Prayer  was  influenced  by  these  works  will  be  sho\vn  in  the  mar<j-in 
and  the  foot-notes  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  progress  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  Melancthon  and  some  other  German  divines  during  the  reign  of  Henry  VIIL  But  these  foreio-n 
reformers  had  scarcely  any  influence  upon  the  Prayer  Book  of  1549;  and  were  probably  not  even  con- 
sulted during  its  progress  towards  completion.  Melancthon  and  Bueer  assisted  the  Archljisliop  of  Coloo-ne 
in  preparing  his  "Consultation"  (one  of  the  books  referred  to),  and  they  probably  used  Luther^'s  version 
of  the  ancient  Nuremberg  offices.  But  this  volume  contributed  little  to  our  Prayer  Book  beyond  a  few 
clauses  in  the  Litanj^,  and  some  portions  of  the  Baptismal  Service  ;  and  it  is  somewhat  doubtful  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  hoi)e  that  it  would  have 
much  influence ;  but  the  Committee  of  Revision  were  too  wise  and  too  learned  in  Liturgical  matters  to 
attach  much  importance  to  it  ^. 

It  is,  in  some  resi^ects,  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  satisfjietion  in 
this.  The  book  is  not  identified  with  any  one  name,  but  is  the  work  of  the  Cliurch  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  first  EngUsh  Book  of  Common  Prayer, 


1  "  Breviarium  seu  Portiforium  secundum  Morem  et  Consue . 
tudinem  Ecclesiae  Sarislmriensis  Anglicans."  It  is  called  "  Salis- 
hury  Use"  in  the  Preface  of  our  Prayer  Book  ;  and  that  term,  or 
Sarum  Use,  is  adopted  generally  for  the  Breviary,  Missal,  and 
other  Service-books  of  the  same  origin. 

2  Referred  to  in  the  Prayer  Book  Preface,  as  "  Hereford  Use, 
the  Use  of  Bangor,  York  Use,  and  Lincoln  Use." 

3  "  Breviarium  Ronianum,  ex  sacra  potissimum  Scriptura,  et 
probatis  Sanctorum  historiis  nuper  confectum,  ac  denuo  per 
cundem  Authorem  aecuratius  recognitum,  eaqne  diligentia  hoc  in 
anno  a  mendis  ita  purgatum,  ut  Momi  judicium  non  pertimescat. 
Lugduni.  1543." 

■•  "  Simplex  ac  pia  deliberatio  de  Reformatione  Ecclesiarura 
Electoratus  Colouicnsis." 

'  "  A  simple  and  religious  consultation  of  us  Hermann  by  the 
grace  of  God  Archbishop  of  Colone  and  Prince  Elector,  &c.,  by 
what  meanes  a  Christian  reformation,  and  founded  in  God's 
worde.  Of  doctrine.  Administration  of  Divine  Sacraments,  Of 
Ceremonies,  and  the  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  counsailc, 
generall  or  national,  or  else  by  the  states  of  the  Empire  of  the 
nation  of  Germany,  gathered  together  in  the  Holy  Gliost. 
Perused  by  the  tr.anslator  thereof  and  amended  in  many  places. 


1548.  Imprinted  at  London  by  Jhon  D.aye  and  William  Seres 
dvvcllynge  in  Sepulchre's  paryshe  at  the  signc  of  the  Resurrection, 
alytle  aboue  Holbourne  Conduit.  Cum  gratia  et  privilcgio  im- 
primendum  solum." 

^  See  Maskell's  "  Monumenta  Ritu.alia  Ecclesia;  Anglicana!," 
vol.  ii. ;  and  Burton's  "  Three  Primers  of  Henry  VIII." 

'  "The  Byble  in  Englyshe,  that  is  to  saye,  tlie  content  of  all 
the  holy  scripture  bothe  of  y=  oldc  and  newe  testament,  truly 
translated  after  the  veryte  of  the  Ilebrue  and  Greke  textos,  by 
ys  dylygent  studye  of  diverse  excellent  learned  men,  expert  in 
the  forsayde  tonges.  Printed  by  Rychard  Grafton  and  Edwai'd 
Whitchurch.     Cum  privilegio  ad  imprimcndum  solum.     1539." 

*  It  may  be  added  that  Cranmer  had  manied  a  niece  of  Osian- 
der,  who  is  said  to  have  prepared  the  Nuremberg  formularies  for 
Luther,  and  who  w^as  also  the  original  compiler  of  a  Catechism 
for  Nuremberg  and  Brandeuberg,  of  which  that  of  Justus  Jonas 
is  a  Latin  translation.  John  ^  Lasco  is  said  to  have  had  some 
influence  with  Cranmer,  and  he  certainly  lived  with  the  Arch- 
bishop at  Lambeth  from  September  to  February  in  the  year 
1518-9.  But  the  Prayer  Book  was  before  Parliament  on  Deeem- 
lier  9th,  1518-9,  and  was  before  tlie  King  in  Council  previously. 
It  passed  the  Lords  on  January  15th,  and  the  Commons  on  the 
21st.  Foreigners  were  very  forward  in  interfering,  but  their 
suggestions  were  civilly  put  aside  at  this  time. 

c  2 


XXVUI 


AN  HISTORICAL  INTRODUCTION 


admiring  its  fair  proportions,  ami  the  skill  which  put  it  together,  and  caring  but  little  to  inquire  whose 

was  the  hand  that  traced  this  or  that  particidar  compartment  of  the  whole. 

Although  we  cannot  thus  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, 
Nature    of    the  '     •'  ,  ,  ,  ,,  •  ^  ,i  •         i  ■  i    ii 

cbiingesmadeinthe    find  out  the  nature  of  their  labours,  and  something  of  the  manner  in  which  they  went 

Si-iviccs.  about  them.     It  was  made  a  first  principle  that  every  thing  in  the  new  Prayer  Book 

was  to  be  in  English ;  a  principle  respecting  which,  as  has  been  shown  before,  there  seems  to  have  been 

not  the  slightest  doubt  or  hesitation.     Tlieir  first  labour  was,  then,  that  of  condensing  tlie  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  Church. 

[1]  A  great  step  was  made  in  this  direction  by  substituting  a  Calendar  of  Lessons  referring  to  the 
IIolv  Bible  tor  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  Gos- 
]'cls  (&c.),  and  the  Manual  [Occasional  Offices],  in  one  volume.  A  precedent  for  this  was  offered  l)y  a 
]iractice  which  had  been  adopted  in  the  fifteenth  century  of  printing  the  Communion  Service  (though  not 
Ihe  Epistles  and  Gospels)  as  part  of  the  Breviary".  The  Marriage  Service  was  also  printed  in  tlie 
^Missal,  wliiih  was  a  precedent  for  introducing  the  other  services  of  the  Manual  into  the  Prayer 
Book. 

[2]  The  next  step  towards  condensation  was  tlie  adoption  of  a  less  varialjle  system  in  the  daily 
services,  so  that  the  Collect  of  the  day,  the  Lessons,  and  the  Psalms  should  lie  almost  the  only  portions 
of  Mattins  and  Evensong  which  needed  to  be  changed  from  day  to  day,  or  Aveek  to  week. 

[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  arranger 
mcnt  of  the  day  for  Divine  Service  was  as  follows  : — 

Noclunis  or  Jla/Ziiis  ;  a  service  before  daybreak. 

Lauds  ;  a  service  at  daybreak,  quickly  following,  or  even  joined  on  to,  Mattins. 

Prime  ;  a  later  morning  service,  about  sis  o'clock. 

Tierce  ;  a  service  at  nine  o'clock. 

Sej-fs  ;  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,  "accumidated"  in  the  Mediaeval  Church  as  they  are  at 
the  present  day  on  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 
^'ersicles  and  Prayers.  This  e\-il  was  avoided  by  condensing  and  amalgamating  them,  so  that  repe- 
titions took  place  only  at  the  distant  hours  of  INIorning  and  Evening.  The  services  of  Mattins,  Lauds, 
and  Prime,  were  thus  condensed  into  ilattins ;  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  oflSces ;  and  they  were  probably  regarded  as  services 
fur  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  :^L^ttins  of  1549;  and  in  the  same  manner.  Vespers  and  Compline  are  set 
liarallcl  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  which  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. 


'  So  in  Sarum   Bivviarics  of  1199,  1507    1510,  1511,  1535,   I       '  See  also   Xo.  4   of  the   Injuuctious  wliich  are   lunitid   oj\ 
1511.     IJ.  Mus.  and  liodk'iaii  Iiibrarics.  |  j;ige  xxv. 


TO  THE  PRAYER  BOOK. 


§  Sai'itm  Daily  Strcices  and  those  of  1549. 


Salisbury  Use. 

Prayer  Book  of  1519. 

Mattins. 

Lands, 

Prime. 

Mattins. 

Invocation. 

f.  and  ly. 

Invocation. 

Our  Fatlicr. 

Our  Father. 

Our  Father. 

O  Lord,  oiion  Tlinu. 

0  Lord,  open  Thou. 

O  God,  make  spccit. 

0  God,  make  speed. 

0  God,  make  speed. 

0  God,  make  speed. 

Glory  be. 

Glory  be. 

Glory  be. 

Glory  be. 

Allchiiii. 

Alleluia. 

Alleluia. 

Alleluia. 

Venite,  exuUcmus. 

Venite,  exultemus. 

Hymn. 

Hymn. 

I'salms. 

Psalms. 

Psalms. 

Psalms. 

Li'ssons. 

1st  Lesson. 

To  Douni. 

Te  Deum  or  Benedicite. 

Canticle. 

Athanasian  Creed. 

Short  cbaptcr. 

Short  chapter. 

2nd  Ijesson. 

Hymn. 

Benedietus. 

Benedictus. 
Creed. 

. 

Short  Litany. 

Short  Litany. 

Our  Father. 

Our  Father. 

SnfiVages. 

[Creed,]  Suffrages,  Con- 
fession and  Absolution. 

Suffrages. 

1st  Collect. 

1st  Collect. 

2nd  Collect. 

2nd  Collect. 

3rd  Collect. 

3rd  Collect. 

Intercessory  Prayers. 

Vesi)ei*s. 

Compline. 

Evensong. 

Invocation. 

Invoeation. 

Our  Father. 

Our  Father. 

Our  Father. 

0  God,  make  s]h'i'i1. 

0  God,  make  speed. 

O  God,  make  speeil. 

Psalms. 

Psalms. 

Psalms. 

Short  chajiter. 

1st  Lesson. 

Hymn. 

Magnificat. 

Miignificat. 

Short  chapter. 

2iid  Lesson. 

Hymn. 

Nunc  Dimittis. 

Nunc  Diniiltis. 
Creed. 

Short  I.iliiuy. 

Short  Litany. 

Short  Litany. 

Our  Fatlicr. 

Our  Father. 

Our  Father. 

SullVages. 

Suflrages,  [Creed,]  Con- 
fession and  Absolution. 

S.illVages. 

1st  Collect. 

1st  Collect. 

2nd  Collect. 

2iid  Collect. 

3rd  Collect. 

3rd  Collect. 

Intercessory  Prayers. 

"VVlien  these  learned  Divines  liad  comjileted  their  work,  the  Pra3-er  Book  was  siihniittcd  to  Con- 
vocation (which  met  on  November  2Jth,  1.51S),  that  it  might  go  forth  with  tlie  full  authority  of  the 
Church.  It  was  then  communicated  to  the  King  in  Council,  and  afterwards  laid  before  Parliament  on 
December  9th,  15J8,  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  15th,  and  the 
House  of  Commons  on  January  2Ist,  1.548-9.  It  was  the  first  Act  of  Uniformity,  and  it  enacted  that 
the  Prtiyer  Book  should  come  into  use  in  all  churches  on  the  Feast  of  Whitsunday  following,  which  was 
Jime  9th,  1549.  The  Book  itself  was  published  on  March  7th,  154S-9,  thus  allowing  Ihrce  months'  inter- 
val, during  which  the  Clergy  and  Laity  might  become  acquainted  with  the  new  Order  of  Divine  Service. 


sxx  AN  HISTORICAL  INTRODUCTION 

Yet,  altlioug-li  it  was  in  one  sense  new,  they  who  had  been  engaged  upon  it  felt  so  strong  a  conviction 
that  it  was  substantial!}^  identical  with  tlie  old,  that  in  after  days  Cranmcr  offered  to  prove  that  "  the 
order  of  the  Church  of  England,  set  out  by  authority  of  Edward  the  Sixth,  \\as  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 
arran<Ted  and  set  forth  the  Prayer  Book  took  of  their  work,  so  anxious  their  desire  that  it  should  be 
sealed  with  the  blessing  of  God. 

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  ofiicial  progress,  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  Presbyterianism,  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  22nd,  15-lS,  and  in  which  he  urges  the  Protector  to  push  the  Reformation  further 
than  it  had  hitherto  gone.  Others  to  the  same  pui"pose  may  be  found  in  Strj'pe's  Memorials  of  Cranmer 
[iii.  25].  Peter  INIartyr  and  INIartin  Bucer  (neither  of  whom  could  understand  the  English  language) 
were  placed  in  the  most  important  positions  at  Oxford  and  Cambridge  by  Somerset;  John  h.  Lasco,  a 
Polish  refugee,  was  quartered  upon  Cranmer  for  six  months,  and  afterwards  established  in  a  schismatic 
position  in  London ;  and  Poidlain  [\^alerandus  Pollanus]  was,  in  a  similar  manner,  established  at 
Glastonbury '.  These  appointments  show  the  manner  in  which  the  Church  of  England  was  sagaciously 
leavened  with  foreign  Protestantism  by  those  who  wished  to  reduce  it  to  the  same  abject  level;  and  they 
are  but  a  few  of  the  many  indications  which  exist  that  the  Pmitanism  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 
Revision  of  1552  forethought,  learning,  and  pious  deliberation,  prepared  by  the  Bishops  and  other  Di\^nes 
who  composed  the  Committee  to  which  reference  has  so  often  been  made.  It  had 
l)een  accepted  vrith  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  "V\Tiitsunday,  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  going  on,  among  the  latter,  from  the  very  time  when 
the  Book  of  1549  had  been  first  brought  into  use.  A  Lasco,  Peter  INIartyr,  and  Martin  Bucer 
appear  to  liave  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  Sir  John  Choke.  In  the  Convocation  of  1550  a  debate  on  the  subject  of 
Revision  was  started  among  the  Bishops,  and  the  question  was  sent  down  also  to  the  Lower  House,  but 
it  was  postponed  by  the  latter  until  the  following  Session,  and  what  was  done  further  does  not  appear; 
though  it  is  probable  that  the  consideration  of  the  Thirty-nine  Articles  absorbed  the  whole  attention  of 


'  Up.  Jeremy  Tnjlor's  'Woiks,  vii.  292. 

>  lloylin's  Kefonnation,  i.  227.     Eccl.  Hist.  Soc. 

»  Tho  same  liospitable  but  unwise  cliarity  towards  religious 
refugees  was  shown  by  James  I.  in  tl.e  case  of  Antonio  cie  Dominis, 
Archbishop  of  Spalatro,  and  with  most  unfortunate  rcsidts. 

*  Even  Bishop  Gardiner's  onicial  reply  to  tho  Privy  Council 
on  the  subject  was  favourable  to  the  Prayer  Uook.  "  He  had 
ilcliberatcly  considered  of  all  the  Offices  contained  in  the  Common 
IVayer  Book,  and  all  the  several  branches  of  it :  that  though  he 
could  not  have  made  it  in  that  manner,  had  the  matter  been 


rcfeiTcd  unto  him,  yet  that  he  fouud  such  things  therein  as  did 
very  well  satisfy  his  conscience;  and  therefore,  that  he  would  not 
only  execute  it  in  his  own  pereon,  but  cause  the  same  to  be  offi- 
ciated by  all  those  of  his  diocese."  [lleylin's  Reformation,  i.  209. 
Eccl.  Hist.  Soc]  Somerset,  wTiting  to  Cardinal  Pole,  June  4th, 
1519,  and  sending  him  a  Prayer  Book,  says  that  there  was  "  a 
common  agreement  of  all  the  chief  Icimed  men  in  the  Realm  " 
in  favour  of  the  new  "  form  and  rite  of  service."  [State  Papers, 
Dom.  Edw.  VI.,  vol.  7.]  Edward  VI.'s  reply  to  tho  Devon- 
shire  rebels  asserts  the  same  thing. 


TO  THE  PRAYER  BOOK.  xxxi 

Convocation  for  several  sessions,  and  that  the  proposition  for  a  revised  Prayer  Book  was  set  aside,  as  far 
as  tlie  official  assembly  of  the  Church  was  concerned.  The  young  King  had  now,  however,  been  aroused 
by  the  meddlesome  letters  of  Calvin,  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)  that  he  should  cause  the 
Prayer  Book  to  be  altered  on  liis  own  authority.  It  was  this  determination  of  Edward,  probably,  which 
finally  turned  the  scale  in  favour  of  a  more  constitutional  Revision. 

No  records  remain  to  show  us  in  what  manner  or  by  whom  tliis  Revision  was  ultimately  made.  It 
has  been  suggested  by  Dr.  Cardwell  [Two  Liturgies  of  Edw.  VI.,  xvii.  n.]  that  the  Convocation 
delegated  its  authority  to  a  Commission  appomted  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.  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  second  Act  of  Uniformity,  with  the  revised 
Prayer  Book  attached,  was  passed  on  April  6th,  1552,  with  a  prov'iso  that  the  book  was  to  come  into  use 
on  the  Feast  of  All  Saints  following.  Three  editions  of  the  book  were  printed,  but  in  so  unsatisfactory 
a  manner,  that  on  Sept.  27th  any  further  issue  of  those  already  printed  was  forbidden  by  an  Order  in 
Council.  At  the  same  time  a  Royal  mandate  was  sent  to  Archbishop  Cranmer,  the  purport  of  which 
can  only  be  gathered  from  his  reply.     This  reply  is  of  sufficient  interest  to  be  printed  at  length : — 

"  After  my  right  humble  commendations  unto  your  good  Lordships. 

"  Where  I  understand  by  your  Lordships'  letters  that  the  King's  majesty  his  pleasure  is  that 
the  Book  of  Common  Service  should  be  diligently  perused ",  and  therein  the  printer's  errors  to  be 
amended.  I  shall  travaile  therein  to  the  uttei-most  of  my  power — albeit  I  had  need  first  to  have  had 
the  book  written  which  was  past  by  Act  of  Parliament,  and  sealed  with  the  great  seal,  which  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  understand  further  by  your  Lordships'  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  prescription  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  commandment 
herein  : — alljeit  I  trust  that  we  with  just  balance  weighed  this  at  the  making  of  the  book,  and  not  only  we, 
hut  a  great  many  Bishops  and  others  of  the  best  learned  within  this  realm  appointed  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  i-oyal  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  mth  these  glorious  and  unquiet 
spirits  which  can  like  nothing  but  that  is  after  their  oivn  fancy  ;  and  cease  not  to  make  trouble  when  things 
be  most  quiet  and  in  good  order.  If  such  men  should  be  heard — although  the  book  loere  made  every  year 
anew,  yet  it  should  not  lack  faults  in  their  opinion.  '  But/  say  they,  '  it  is  not  commanded  in  the 
Scripture  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  foimdation  of  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  ti-ue,  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  ?  And  because  I 
will  not  trouble  your  Lordships  with  reciting  of  many  Scrij)tures  or  proof  in  this  matter,  whosoever 
teacheth  any  siich  doctrine  (if  your  Lordships  will  give  me  leave)  I  will  set  my  foot  by  his,  to  be  tried  by 


'  See  also  Heylin's  Reformatiou,  i.  228,  229. 
'  The  word  "  perused  "  lias  a  technical  sense,  the  force  of  which 
is  shown  hy  the  Act  which  authorized  the  Book  of  1552,  ia  which 


it  is  said  that  the  klug  had  caused  the  former  Bool;  of  1519  to  be 
"  perused,  explained,  and  made  fully  perfect.''  It  thus  meant 
more  tlian  the  correction  of  clerical  errors. 


AN  HISTORICAL  INTRODUCTIOxV 


fire,  thai  his  dudnne  is  vntrue  ;  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    iiom  the  bond  of  all  Prince?" 

laws. 

"  ^ly  o-ood  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  and  giving  thanks  d(r 
kneel.  And  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  rat/ier 
import  a  contemptuous  than  a  reverent  receiviny  of  tlve  Sacrament.  '  But  it  is  not  expressly  contained  in 
the  Scripture  '  (say  they)  '  that  Christ  ministered  the  sacrament  to  his  apostles  kneeling.'  Nor  they  find 
it  not  expressly  in  Scripture  that  he  ministered  it  standing  or  sitting.  But  if  we  will  follow  the  plain 
words  of  the  Scripture  we  should  rather  receive  it  lying  down  on  tlie  ground — as  the  custom  of  the  world 
at  that  time  almost  everywhere,  and  as  the  Tartars  and  Turks  use  yet  at  this  day,  to  eat  their  meat 
Iving  upon  the  ground.  And  the  words  of  the  Evangelist  import  the  same,  which  be  dvaKei/xai  and 
ui'airiTTTco,  wliich  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  Evangelists  where  they  sh(ow)  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,  zohich  I  write  as  of  myself  only. 
The  Bishop  of  London  is  not  yet  come,  and  your  Lordships  required  answer  with  speed,  and  therefore 
am  I  constrained  to  make  some  answer  to  your  Lordshijis  afore  his  coming.  And  thus  I  jiray  God  long 
to  preserve  j-our  Lordships  and  to  increase  the  same  in  all  prosperity  and  godliness. 

"At  Lambeth,  this  7th  of  October,  1552, 

"  Your  Lordships'  to  command, 

"T.  Cantr.'" 

On  July  6th,  1563,  Edward  \'I.  died,  and  it  dtws  not  appear  that  any  of  the  revised  books  had 
been  printed  after  1»52;  the  "Declaration  on  kneeling"  being  inserted  on  a  fly-leaf.  It  seems  very 
unlikelv,  therefore,  that  this  second  Prayer  Book  of  Edward  VI.  was  ever  taken  into  common  use';  and 
its  chief  importance  is  derived  from  the  circumstance  that  it  was  made  the  basis  of  those  further  Revi- 
sions whicli  resulted  in  the  Prayer  Book  which  has  now  been  used  without  alteration  for  two  centuries'. 


'  State  Papers,  Ddniestic,  Edw.  VI.  xv.  lo. 
''  It  was  never  used  at  all  in  Ireland. 

'  Tlic  following  is  a  condensed  account  of  tltc  twx>  Acts  of 
t'niformity  passed  in  the  reign  of  Edward  VI.  :^ 

§  2  and  3  Edw.  VI.  c.  1.  [a.b.  1519.] 
I.  For  a  long  time  tliere  have  I)ccn  "divers  fonns  of  Common 
Prayer  "  used  in  England,  that  is  to  say,  "  the  use  of  Saruni,  of 
York,  of  Bangor,  and  of  Lincoln  ;  and  besides  the  same,  now  ol' 
late  much  more  divers  and  sundry  forms  and  fishions  liave  liecn 
used  in  the  Calhednd  and  parish  churches  of  England  and  Wales, 
as  well  concerning  the  JIattins  or  Morning  Prayer  and  the  Even- 
song, as  also  concerning  the  Holy  Communion,  commonly  called 
the  Mass,  with  divers  and  sundry  rites  and  ceremonies  comccming 
the  same,  and  in  the  administration  of  other  Sacraments  of  the 
Church."  Some  have  been  pleased  w  ith  the  use  of  "  rites  and 
ceremonies  in  other  form  than  of  late  years  they  have  been  used," 
and  others  greatly  olVended.  The  King,  Protector,  and  Council 
have  tried  to  stay  such  innovations,  but  without  success ;  where- 
fore to  the  intent  that  a  uniform,  (|uiet,  and  godly  order  should  be 
adopted,  his  Highness  has  appointed  the  Archbishop  of  Canter- 
bury, with  other  bishops  and  learned  divines,  to  arrange  such  an 
order,  "  h.aving  as  well  eye  and  respect  to  the  most  sincere  and 
pm-e  Christian  religion  taiiglit  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, 

liT     THE     AID     OP     TnE     HoLT     GhoST,    WITH     ONE     UNITOUM 

AGREEMENT,  Concluded  by  them,  and  is  set  forth  in  the  Book  of 
Common  IV.iycr."  This  fonn  of  "  Mattins,  Evensong,  celebration 
of  the  Loi-d's  Supper,  commonly  called  the  Mass,  and  adminis- 
tration of  each  of  the  Sacraments,  and  all  their  (xmimon  and 
»l)cn  prayer,"  is  therefore  to  be  siiid  and  used  from  imd  after  the 


Feast   of  Pentecost   next  ensuing,  "  and  none  other   or   otlu  r- 
wise." 

II.  Any  clergyura«  refusing  to  use  the  Book  of  Commou 
Prayer,  or  using  any  other  fonus  than  those  set  forth  therein, 
shall,  on  conviction  by  verdict  of  a  jury,  forfeit  one  of  his  bene- 
fices, and  suffer  sbc  mouths'  imprisonment  for  the  first  oUcnce;  for 
the  second  oticnce  be  imprisoned  for  twelve  mouths,  and  foi-fei(/ 
all  "  his  spiritual  promotions  ;"  and  for  the  third  otfcnce  sulfer 
i\ni>risonmt'Ut  for  life.  Unbeneficed  clergy  to  be  imprisoned  six 
months  for  the  first  otlence,  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,  deprav- 
ing, or  despising  of  the  same  Book,  or  of  any  thing  therein  con- 
tained, or  any  part  thereof."  No  one  shall  forcibly  compel  a  clergy- 
man to  nso  other  forms  than  those  of  the  Prayer  Book,  under  penal- 
ties similar  in  character  to  tliose  enacted  in  the  second  clause. 

IV.  Gives  power  to  the  Judges  to  inquire,  hoar,  and  determine 
idl  offences  con\mitted  contrary  to  this  Act. 

V.  Provides  that  any  Archbishop  or  Bishop  may  associate  him- 
self with  the  Judge  iu  the  trial  of  such  offences  as  have  been 
committed  within  his  owu  diocese. 

VI.  The  Prayer  Book  may  be  used  in  Greek,  Latin,  or  Hebrew, 
by  such  as  understand  those  languages,  with  the  exception  of  the 
Kotj-  Communion. 

VII.  Iu  "Churches,  Cliapels,  Oratories,  or  other  phices,"  auy 
Psahn  or  Prayer  taken  out  of  the  Bible  may  be  used,  provided 
the  proper  Service  has  been  previously  said. 

VIII.  That  the  books  shall  be  bought  at  the  charges  of  the 
Iiarishioners,  and  where  they  have  been  obtained  before  Pcutecost 
shall  l)e  put  in  use  withiu  tluee  wwks  afterwards. 

The  five  following  clauses  are  of  a  tcclinicil  kind,  and  need  uul 
be  noticed. 


TO  THE  PRAVEU  BOOK. 


XXMU 


The  Acts  of  Uniformitj'  passed  in  the  reign  of  Edward  were  legally  repealed  by  ti  p  u  j, 
i  Mary,  sess.  ii.  e.  2,  which  was  passed  in  October,  1553.  By  this  Act  the  Services  of  made  unlawful  by 
the  Church  of  England  were  restored  to  the  condition  in  which  they  were  in  the  last  ^""^'^°  ^  '"'y- 
year  of  Henry  VIII.  A  proclamation  was  also  issued,  enjoining  that  no  person  should  use  "  any 
book  or  books  concerning  the  common  service  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  will  and  disposition  to  be  burnt."  This  Act  and  Proclamation  were  preceded,  apparently, 
by  an  Act  of  Convocation  of  the  same  tenour ;  for  the  Upper  House  had  been  requested  by  the  Lower 
(both  being  doubtless  "  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  with  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  medioeval  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  adopted)  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  ISIary  were 
a  modified  form  of,  rather  than  an  actual  return  to,  the  mediseval  system  which  existed  before  the  six- 
teenth century. 

Queen  Elizabeth  succeeded  to  the  throne  on  November  17th,  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  preaching  other 
than  to  the  Gospels  and  Epistles,  commonly  called  the  Gospel  and  Epistle  of  the  day,  and  to  the  ten 
commandments,  in  the  vidgar  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  consultation  may 
be  had  by  Parliament,  by  her  IMajesty  and  her  three  estates  of  this  realm ',  for  the  better  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  causes  ecclesiastical,  which  had  been  taken  away  from    Elizabeth's  reign, 
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  the  hands  of  Convocation.     An  irregular  kind  of  Committee  was  therefore  appointed 
at  the  suggestion  of  Sir  Tliomas  Smith,  the  Queen's  Secretary,  who  were  to  meet  at  his  house  in  Cannon 
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  : — 


§  5  ami  G  SJw.  VI.  c.  1.     [a.d.  1552.] 

I.  'I'lic  Hook  of  Common  Prayer,  "  a  very  godly  order,  agree- 
able to  the  Word  of  God  and  the  primitive  Church,  very  com- 
fortable to  all  Christian  people  desiring  to  live  in  Christian  con- 
versation, 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  sensuahty,  and  living  either  without 
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  have  some  reasonable  liin- 
drauce.  The  two  following  clauses  give  authority  to  punish  those 
who  disobey  the  Act. 

V.  Doubts  abont  the  manner  of  using  the  Prayer  Book  having 
»risen,   "  latlior  by  the  curiosity  of  the  nnnis'.er  and  lulslakiT'. 


than  of  any  other  worthy  cause,"  the  said  book  has,  by  command 
of  the  King,  and  with  the  authority  of  Parliament,  been  "faith- 
fully and  godly  perused,  explained,  and  made  fidly  perfect,"  and 
a  form  for  the  consecration  of  bishops,  and  ordination  of  priests 
and  deacons,  has  been  annexed  to  it.  The  revisen  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  previously  enacted  :  every  Curate  reading  this  Act 
(in  one  Sunday  in  every  quarter  of  a  year;  and  enforcing  the 
duty  of  Common  Prayer  in  an  exhorhitiou  to  his  people. 

Both  Acts  were  repealed  by  1  Mary,  sess.  ii.  c.  2,  but  by  the  Act 
of  Eliz.  this  repeal  became  void,  so  far  as  eonccrned  the  Book  of 
1052.     The  Act  of  1549  is  made  perpetual  by  5  Aune,  c.  5. 

'  The  English  Litany  of  Henry  VIII.  See  State  Papers, 
Dom.  Eliz.  i.  68. 

■  That  is,  Lords,  Commons,  and  Clergy.     See  note  at  p  fil. 

d 


XXXIV 


AN  HISTORICAL  INTRODUCTION 


JMatthew  Parker,  subsequently  Abp.  of  Canterbury. 

ndmund  Grindal,  „  Bp.  of  London,  Abp.  of  York,  and  Abp.  of  Canterbury. 

.Tames  Pilkington,  „  Bp.  of  Durham. 

Richard  Cox,  restored,  Bp.  of  Ely. 

William  IMay,  appointed  Abp.  of  York,  but  died  before  consecration. 
"William  Bill,  subsequently  Dean  of  Westminster. 
Sir  Thomas  Smith,     „         Dean  of  Carlisle. 

David  "\^liitehead,      „  [Declined  the  Archbishopric  of  Canterljury.] 

]:dwin  Sandys,  „         Bp.  of  Worcester,  and  Abp.  of  York. 

Edmund  Guest,  „         Bp.  of  Rochester,  and  of  Salisbury. 

The  last  tvro  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  1543-1549. 

"^Tiilc  this  Committee  was  engaged  on  its  labours,  an  attempt  was  made  to  reconcile  the  extreme 
Romanist  party  by  a  Conference  of  Divines  held  before  the  Vriyj  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  1553,  was  taken  by  the  Committee  of 
Divines,  and  with  a  few  alterations  of  some  importance,  submitted  to  the  Queen  to  be  set  before  Par- 
liament.    The  most  important  of  these  alterations  were  the  following  :— 
[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  appointed  for  the  celebration  of  Divine  Service. 

[3]  The  "  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  Litany  clause,  "  From  the  tyranny  of  the  Bishop  of  Rome,  and  all  his  detestable  enor- 
mities," was  now  omitted. 

[5]  The  present  form  for  administering  the  consecrated  Elements  to  the  communicants  was  sub- 
stituied  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  combina- 
tion of  the  two. 

[C]  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 
the  Act  of  Uniformity.  [1  Eliz.  cap.  2.]  This  Act  was  passed  on  April  28th,  1559,  and  it  enacted  that 
the  revised  Prayer  Book  should  be  taken  into  use  on  St.  John  the  Baptist's  day  following.  It  was 
used,  however,  in  the  Queen's  chapel  on  Sunday^  May  12th,  and  at  St.  Paul's  Cathedral  on  Wednesday, 
IMay  15th.  After  the  appointed  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 '.  A  Royal  Visitation  was  also  held  in 
the  Province  of  York,  under  a  Commission  dated  July  25th '.  It  then  appeared  that  the  Prayer  Book 
was  so  generally  accepted  by  the  Clergj-,  that  out  of  9400  only  1S9  refused  to  adopt  it;  this  number 
including  those  Bishops  and  others  of  the  most  extreme  Romanist  party,  who  had  been  appointed  in 
Queen  Maiy's  reign  on  account  of  what  in  modern  times  would  be  called  their  Ultramontane  prejudices. 
It  is  worth  notice,  however,  that  the  Book  of  Common  Praj-er  as  thus  revised  in  1559  was  quietly 
accepted  by  the  great  body  of  Romanist  laity;  and  also  that  the  Pope  himself  saw  so  little  to  object  to 
n  it  that  he  offered  to  give  the  book  his  full  sanction  if  his  authority  were  recognized  by  the  Queen  and 


'   Carilw.  Conf.  48.     Sirype's  Ann.  i.  120,  ii.  459.  i       '  Ibid.  iv.  62. 

»  State  Papers.  Dom.  Eliz.  v.  18. 


TO  THE  PRAYER  BOOK. 


XXXV 


kingJoni.  "As  woU  those  restrained,"  said  Sir  Edward  Coke,  "as  generally  all  the  papists  iu  this 
kingdom,  not  any  of  them  did  refuse  to  come  to  our  church,  and  yield  their  formal  oLedienco  to  the  laws 
established.  And  thus  they  all  continued,  not  any  one  refusing  to  come  to  our  chui-ches  durino-  the 
first  ten  years  of  her  Majesby's  government.  And  in  the  beginning  of  the  eleventh  year  of  her  reio-n 
Cornwallis,  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  amon"-st  us." 
In  the  same  Charge,  Coke  also  states  as  follows : — That  the  Pope  [Pius  IV.]  "  before  the  time  of  his 
excommunication  against  Queen  Mizabetli  denounced,  sent  his  letter  unto  her  Majesty,  in  which  he  did 
allow  the  Bible,  and  Book  of  Divine  Service,  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  vmto  us,  without  changing 
any  part :  so  as  her  Majesty  would  acknowledge  to  receive  it  from  the  Tope,  and  by  his  allowance ; 
wliich  her  Majesty  denying  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  \\'ith  some  Lords  that  were  of  greatest 
reckoning  in  the  Stale,  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  Office  refers  [Eliz.  vii.  46]  which,  on  November  30th,  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  6th,  1560,  under  the  authority  of  the  Queen's 
Letters  Patent. 

The  only  other  change  that  was  made  iu  the  Prayer  Book  during  the  reign  of  Elizabeth  was  in 
the  Calendar.  On  January  22nd,  1561,  the  Queen  issued  a  Commission  to  the  Archbishop  of  Qin- 
terbury,  the  Bishop  of  London,  Dr.  Bill,  and  Walter  Haddon,  directing  them  "  to  peruse  the  order  of 
the  said  Lessons  throughout  the  whole  year,  and  to  cause  some  new  calendars  to  be  imprinted,  whereby 
such  chapters  or  parcels  of  less  edification  may  be  removed,  and  other  more  profitable  may  supply  their 
rooms'."  This  commission  was  issued  by  the  authority  given  in  the  13th  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 
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." 

On   the  accession  of  James  I.,  which  occurred  on  May  7thj  1603^  the  hopes  of  those  who  wished 


'  Tlie  Lord  Coke,  his  Speech  and  Cliarge,  London,  1607.  See 
also  Camdeu,  Ann.  Eliz.,  p.  59,  ed.  1615.  Twjsden's  Historical 
Vindication  of  the  Church  of  England,  p.  175.  Validity  of  the 
Orders  of  the  Church  of  England,  by  Humphrey  Prideaux,  D.D., 
1688.  BramhaU':;  Works,  ii.  85,  ed.  1815.  Bp.  Babington's 
Notes  on  the  Pentateuch ;  on  Numbers  vii.  Courayer's  Defence 
of  the  Dissertation  on  the  Validity  of  English  Ordinations,  ii. 
360.  378.  Harrington's  Pius  IV.  and  tlio  Book  of  Common 
Prayer,  1856. 

'  Sir  .John  Mason,  however,  writes  to  Cecil,  on  Aug.  11th,  1551), 


that  the  Book  of  Common  Service  in  I,atia  is  ready  to  print : 
and  also  the  little  book  of  Private  Prayers  for  children  and 
servants.     State  Papers,  Dom.  Eliz.  vi.  11. 

3  Parker  Correspondence,  p.  132.     State  Papers,  xvi.  7. 

*  These  foreign  feshions  and  principles  were  pertinaciously 
maintained  by  those  who  had  fled  the  country  in  Queen  Mary's 
days,  and  returaed  with  what  Parker  called  "  Gerraanical  uatures" 
in  Queen  Elizabeth's.  [Strype's  Parker,  i.  156.]  See  also  Cardw. 
Conf.  117—120,  for  a  strong  illustration  of  this  in  Convocation. 

d   2 


xxxvi  AN  HISTORICAL  INTRODUCTION 

to  get  lid  of  tlic  Prayer  Book  were  strengthened  by  the  knowledge  tliat  the  King  had  Ijccn  brought 
up  by  Presbyterians.  A  petition  was  presented  to  him,  called  the  "Jlillenary  Petition/'  from  the 
Dumber  of  signatures  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 
whicli  tlic\-  jirnyed  to  be  relieved  by  a  reduction  of  the  Prayer  Book  system  to  their  omi  standard. 
The  result  of  this  petition  was  the  "  Hampton  Court  Conference,"  an  assembly  of  Clergy  and  Non- 
conformists, summoned  by  the  King  to  meet  in  his  presence  at  the  Palace  of  Hampton  Court,  and  discusa 
the  grievances  complained  of.     This  Conference  met  on  the  14.th,  16th,  and   ISth  o; 

Ecvision  in  the    January-,  1603-4,  in  the  presence  of  the  King  and  the  Pri%'y  Council;  but  the  former 
reign  of  James  I.  •  '  '  '  /.     i        t>      • 

was  SO  disgusted  with  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,  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  "  Praj'er  for  the  Royal  Family"  was  f)laced  at  the  end  of  the  Litany ;  and  also  some 
Occasional  Thanksgi\'ings. 

[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  Office.] 

[5]   Tlie  title  of  the  Confirmation  Service  was  enlarged. 

[6]   The  latter  part  of  the  Catechism,  respecting  the  Sacraments,  was  added. 

[7]   Some  slight  changes  were  made  in  the  Calendar. 

In  the  follo^-ing  year  a  petition  was  presented  to  the  King  from  ministers  in  the  Diocese  of  Lincoln, 
in  which  fifty  "gross  coiTuptions"  were  enumerated  in  the  Prayer  Book  :  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.  Such  was  the  spirit  of  the  times  upon  which  the  Church  of  England  was  now  entering,  and 
which  culminated,  after  a  struggle  of  forty  years  more,  in  the  suppression  of  the  Prayer  Book. 

Suppression  of  ^^  "ordinance"  was  passed  by  the  Parliament  on  January  3rd,  1645,  which  repealed 
the  Prayer  Book  in  the  Acts  of  Uniformity,  and  enacted  that  the  Book  of  Common  Prayer  should  not 
thenceforth  be  used  in  any  Clim-ch,  Chapel,  or  place  of  worship  in  England  or  "Wales. 
On  August  23rd,  1645,  another  ordinance  forbade  the  use  of  it  in  private,  required  all  copies  of  the  Book 
be  given  up,  and  imposed  heavy  penalties  upon  those  who  dared  to  disobey  these  singularly  tyrannical 
injunctions.  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 '. 


§  T/ie  Revision  ofl&Q>\. 

■^ATien  the  new  form  of  government,  established  by  Cromwell,  had  collapsed  after  his  death,  the 
restoration  of  the  ancient  constitution  of  the  country  involved  the  restoration  of  its  ancient  Church,  and 
consequently  of  its  ancient  system  of  devotion  as  represented  by  the  Book  of  Common  Prayer.  Not- 
withstanding the  highly  penal  law  which  had  been  passed  against  its  use,  there  had  been  many  bold  and 
faithful  men  who  had  not  feared  to  "  obey  God  rather  than  men."  Bishops  Bull  and  Sanderson  had  been 
notable  instances  of  this  stedfastness,  and  they  did  not  by  any  means  stand  alone '.     As  the  time  drew 


'  See  the  official  document  in  Cardw.  Conf  pp.  217 225. 

'  In  tlic  State  Papers,  Kennett's  Register,  and  Walker's 
Suflerin.2;s  of  the  Clergy,  there  are  many  cases  recorded  of  heavy 
lines  levied  on  those  who  were  discovered  using  the  Prayer  Book. 
"  The  iniquity  of  the  times  would  not  hear  the  constant  and 
regular  use  of  the  Liturgy;  to  supply  therefore  that  misfortune, 
Jlr.  Bull  formed  all  the  devotions  he  offered  up  in  public,  while 
he  continued  minister  of  this  phiee,  out  of  the  Book  of  Coumion 
Prayer,  which  did  not  fail  to  supply  him  with  fit  matter  and 
proper  words  upon  all  those  oceasious  that  requh-ed  him  to  apply 
to  the  throne  of  grace  with  the  wants  of  his  people.  Ue  had 
the  ejample  of  one  of  the  brightest  lights  of  that  age,  the  judi- 
cious  Dr.  Sanderson,  to  justify  him  iu  this  practice ;    and  his 


manner  of  performing  the  public  service  was  with  so  much  fer- 
vour and  ardency  of  affection,  and  with  so  powerful  an  emphasis 
in  every  part,  that  they  who  were  most  prejudiced  against  the 
Liturgy,  did  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  carnal  per- 
formance. 

"  A  particular  instance  of  this  happened  to  him  while  he  was 
minister  of  St.  George's,  which,  because  it  showeth  how  valuable 
the  Liturgy  is  in  itself,  and  what  nnreasouablc  prejudices  are 
sometimes  t.aken  up  against  it,  the  reader  will  not,  I  believe, 
think  it  unworthy  to  be  related.  He  was  sent  for  to  baptize  the 
child  of  a  Dissenter  in  bis  parish,  upon  which  occasion  he  in;ido 


TO  THE  PRAYER  EOOK,  xxxvil 

near  for  the  return  of  Charles  II.  to  the  throne  of  his  fathers,  Prayer  Books  were  brought  from  their 
hiding-phaces,  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,  wlio  was  interred  with  the  proper  Burial  Service  on  April  20th, 

1660.  Before  the  end  of  1000,  the  demand  for  Prayer  Books  had  been  so  great,  notwithstandino-  the 
number  of  old  ones  which  had  been  pi-eserved,  that  three  several  editions  in  folio,  quarto,  and  a  smaller 
size  are  know^^  to  have  been  printed. 

Charles  the  Second  landed  in  England  on  May  26th,  1660,  the  Holy  Communion  having  been  cele- 
brated on  board  the  "  Naseby"  at  a  very  early  hour  in  the  morning ;  probably  by  Cosih,  the  Kinoes 
Chaplain,  whose  influence  was  afterwards  so  great  in  the  revision  of  the  Prayer  Book.  As  soon  as  the 
Com-t  was  settled  at  Whitehall,  Divine  Service  was  restored  in  the  Chapel  Royal.  On  Julv  8th, 
Evelyn  records  in  his  Diary  [ii.  152],  that  "from  henceforth  was  the  Liturgy  jjublicly  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  Archbishop  of  York)  writes  on  August  23rd,  1660, 
that  the  Common  Prayer  was  then  used  every  where  but  in  three  colleges ',  showing  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  feelino- 
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  mothei-'s  milk '."  The  non-conforming  ministers  at  first  allowed  that  they  could  use  the 
greatest  part  of  the  Prayer  Book ;  yet  when  requested  by  the  King  to  do  so,  omitting  such  portions 
as  they  could  not  use,  they  declined*;  but  on  the  par-t  of  the  laity  in  general  the  desire  for  its 
restoration  seems  to  have  been  much  greater  than  could  be  supposed,  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  agreeable  to  the  English  people 
if  it  were  not  restored ;  and  especially  to  dissuade  liim  from  using  it  and  the  surplice,  in  the  Chapel 
Royal.  No  doubt  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,  ^v•ith  much  warmth,  to 
agree  to  the  impertinent  and  unconstitutional  request,  telling  them  in  the  end  of  his  reply,  that  "  though 
he  was  bound  for  the  present  to  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  return. 

On  July  6th,  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  agreed  to  pray  the  Kin^-  that  he  would  call  an  assembly  of  divines  for  the  purpose 


use  of  the  oiBce  of  Baptism,  as  prescribed  by  tbe  Churcli  of 
England,  which  he  had  got  entirely  by  heart ;  and  he  went  through 
it  with  so  much  readiness  and  freedom,  and  yet  with  so  much 
gravity  and  devotion,  and  gave  that  life  and  spirit  to  all  that  he 
delivered,  that  the  whole  audience  was  extremely  aflected  with  his 
pcrformauce ;  and  notwithstanding  that  he  used  the  sign  of  the 
cross,  yet  they  were  so  ignorant  of  the  offices  of  the  Church  that 
they  did  not  thereby  discover  tliat  it  was  the  Common  Prayer. 
But  after  that  he  had  concluded  that  holy  action,  the  father  of  the 
child  returned  him  a  great  many  thanks,  intimating  at  the  same 
time  with  how  much  greater  edification  they  prayed,  who  entirely 
depended  upon  the  Spirit  of  God  for  His  assistance  in  their  ex- 
tempore efl'usions,  than  those  did  who  tied  themselves  up  to  pre- 
meditated forms;  and  that  if  he  had  not  made  the  sign  of  the 
cross,  that  badge  of  Popery,  as  he  called  it,  nobody  could  have 
formed  the  least  objection  against  his  excellent  prayers.  Upon 
which  Mr.  Bull,  hoping  to  recover  him  from  his  ill-grounded  pre- 
judices  showed  him  the  office  of  Baptism  in  the  Liturgy,  wherein 


was  contained  ever^-  prayer  which  he  had  olfercd  up  to  God  on 
that  occasion;  which,  with  farther  arguments  that  he  then  urged, 
so  cUcctually  wrought  upon  the  good  man  and  his  whole  family, 
that  they  always  after  that  time  frequented  the  parish  clmrch, 
and  nevermore  absented  themselves  from  Mr.  Bull's  commuuiou." 
—Nelson's  Life  of  Bull,  p.  31. 

'  John  Williams  and  Francis  Eglcsfield  printed  an  edition 
against  the  King's  return,  and  what  copies  remained  in  their 
warehouse  were  seized  by  agents  of  Bill  the  King's  printer  on 
Nov.  7th,  1660.  There  is  extant  also  a  royal  mandate  to  Bill, 
d.ated  July  25,  1661,  commanding  him  to  restore  to  R.  Royston, 
of  Oxford,  a  quantity  of  Prayer  Books  which  he  had  seized  by 
mistake,  supposing  them  to  be  falsely  printed.  State  Papers, 
Domestic,  Charles  II.,  vol.  xxxix.  87;  xlvii.  67. 

2  State  Papers,  ibid.  xi.  27. 

3  Ibid,  xxxii.  <i7.  109;  1.  22. 
■•  Kennett's  Hcgister,  ]).  629. 

'  Clarendon,  History  of  the  Great  liebellion,  iii.  9'jO. 


xxxviu 


AN  HISTORICAL  INTRODUCTION 


of  considering  the  subject.  The  King,  however,  issued  a  "  Declaration  "  on  October  25th,  m  which  he 
refers  to  his  letter  from  Breda  promising  toleration  to  all  opinions,  and  to  the  visit  of  the  Prcsbj^erinn 
preachers ;  and  complains  of  the  intolerant  spirit  which  is  shown  towards  himself  by  the  Presbyterians 
in  -svishing  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  whole  of  it,  to  use  such  portions  as  they  do  not  object  to '. 

It  was  in  fulfilment  of  this  promise  that  a  Royal  Commission  was  addressed  on  March  25th,  1661, 
to  the  follovring  Divines,  who  constituted  what  is  known  as  the  "  Savoy  Conference,"  from  its  place  of 
meeting' : — 


0)1  the  Church,  side. 

Accepted  Frewcu,  Archbishop  of  York. 

Gilbert  Sheldon,  Bishop  of  London,  afterwards 
Archbisliop  of  Canterbury. 

John  Cosin,  Bishop  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  El3^ 

Brian  Walton,  Bishop  of  Chester. 

Richard  Sterne,  Bishop  of  Carlisle,  afterwards 
Archbishop  of  York. 

John  Gauden,  Bishop  of  Exeter,  afterwards  of 
Worcester. 


0)1  the  Preshytoian  side. 

Edward  Reynolds,  Bishop  of  Normch. 

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  Mauton,  D.D.  [offered  Deanery  of  Ro- 
chester.] 

Edmund  Calamy  [offered  Bishopric  of  Liciifield] . 

Richard  Baxter  [offered  Bishopric  of  Hereford] . 
Arthur  Jackson. 

Thomas  Case. 
Samuel  Clarke. 

Matthew  Newcomen. 


Coadjutors. 

John    Earle,    Dean    of   Westminster,    afterwards     Thomas  Horton,  D.D 
Bishop  of  Worcester  and  Salisbury. 

Peter  Ileylin,  D.D.,  Subdean  of  Westminster. 

John  Hacket,  D.D.,  afterwards  Bishop  of  Lichfield. 

John  Barwick,  D.D.,  afterwards  Dean  of  St.  PauFs. 

Peter  Gunning,  D.D.,  afterwards  Bishop  of  Chi- 
chester and  Ely. 

John  Pearson,  D.D. ',  afterwards  Bishop  of  Chester. 

Thomas  Pierce,  D.D. 

Anthony   Sparrow,    D.D.,   afterwards    Bishop    of 
Exeter  and  Norwich. 

Herbert  Thorndike,  D.D.  WilUam  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.     Tlie  Letters  Patent  authorized  the  Commissioners  "to 

advise  upon  and  revnew  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 


Thomas  Jacomb,  D.D. 
William  Bate. 
John  Rawliuson. 
William  Cooper. 

John  Lightfoot,  D.D. 
John  Collings,  D.D. 
Benjamin  Woodbridge,  D.D. 


Cardwell's  Conferences,  p.  286. 


'  "  And  was  after  by  Synod  commissioned  to  review  the  Com- 
mon Prayer  Book."     FothergiU's  MS.,  York  Minster  Lib. 


TO  THE  PRAYER  BOOK.  xxus 

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 
]\Iiddlesex,  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  raised  against  the  same.  Aud  if  occasion  be,  to 
make  such  reasonable  and  necessary  alterations,  corrections,  and  amendments  therein,  as  by  and  between 
you  and  the  said  Archbishop,  Bishops,  Doctors,  and  persons  hereby  required  and  autliorized  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 
whurewth  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  loth,  and  its  sittings  ended  on  July  24th, 
1661 :  the  Session  of  Parliament  and  Convocation  commencing  on  May  8th  of  the  same  year.  The 
"  several  objections  and  exceptions "  raised  against  the  Prayer  Book  were  presented  to  the  Bishops  in 
writing.  These  are  all  on  record  in  two  or  three  contemporary  reports  of  the  Conference,  of  which  one 
is  referred  to  in  the  foot-note,  and  they  are  printed  at  length  in  Cardwell's  Conferences  on  the  Book  of 
Common  Prayer.  ]\Iany  of  these  "  exceptions  "  are  of  a  frivolous  kind,  and  the  remarks  which  accom- 
panied them  were  singularly  bitter  and  uncharitable,  as  well  as  diffuse  and  unbusiness-likc.  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  "Epistle;" 
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  wi-iting  a  long  complaint  about 
the  possibility  of  their  taking  cold  by  saying  the  Burial  Service  at  the  grave.  Yet  sheets  after  sheets  of 
their  papers  were  filled  wath  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  -."  Perhaps  too  they  were 
reminded  of  Lord  Bacon's  saying  respecting  liis  friends,  the  Nonconformists  of  an  earlier  dav,  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  reconciliafion  of  the  objectors  to  tlie  use  of  the  Prayer 
Book.  Baxter  had  composed  a  substitute  for  it,  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  life- 
time or  afterwards.  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  Dis- 
senters, 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  shown  at  the  Savoy  Conference ;  and  the 
principle  of  imity  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 
replied  to  by  the  untiring  controversial  pens  of  the  ojiposite  party),  the  result  of  the  Commission  was 
exhibited  in  the  following  List  of  changes  to  which  the  Bishops  were  willing  to  assent : — ■ 

The  Concessions  offered  by  the  Bishops  at  the  Savoy  Conference. 

§  1.  We  arc  willing  that  all  the  epistles  and  gospels  be  used  according  to  the  last  translation. 

§  2.  That  when  any  thing  is  read  for  an  epistle  wliich  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. 


'  Cardw.  t'onf.  257 — 3GS.     "  Grand  Debate  between  the  most   I       '  Kennett's  Register,  p.  551.     This  c:\u  bardly  refer  to  Baxter, 

Reverend  the  Bisliops  and  tlie  Presbyterian  Divines Tlie      who  was  a  man  of  some  Icaruint^ ;  but  no  doubt  his  excessivfl 

most  perfect  copy."     1661  I   vanity  and  moroseness  were  a  cliief  cause  of  tlie  failure 


xl 


AN  HISTORICAL  INTRODUCTION 


§  4-.  That  tlie  worJs  "this  day,"  both  in  the  collects  and  preflices,  be  used  only  upon  the  day  itself; 
and  for  the  following  days  it  be  said,  "  as  about  this  time." 

§  5.  That  a  longer  time  be  required  for  signification  of  the  names  of  the  communicants  j  and  the 
words  of  the  rubric  be  changed  into  these,  "at  least  some  time  the  day  before." 

§  G.  That  the  power  of  keeping  scandalous  sinners  from  the  communion  may  be  expresswl  in  the 
rubr.  according  to  the  xxvith  and  sxviith  canons;  so  the  minister  be  obliged  to  give  an  account  of  the 
same  immediately  after  to  the  ordinarj-. 

§  7.  'J'bat  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. 

§  9.  That  the  general  confession  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  th;it 
purpose  these  words  be  put  into  the  rubr.,  "  Then  shall  he  put  his  hand  upon  the  bread  and  break  it,'' 
"  then  shall  he  put  his  hand  unto  the  cup." 

§  II.  That  if  the  font  be  so  placed  as  the  congregation  cannot  hear,  it  maybe  referred  to  the 
ordinary  to  place  it  more  conveniently. 

§  12.  That  these  words,  "yes,  they  do  perform  these,"  &c.,  may  be  altered  thus  :  "Because  they 
promise  them  both  by  their  sureties,"  &c. 

§  13.  That  the  words  of  the  last  rubr.  before  the  Catechism  maybe  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  he  added,  "  or  be  ready  and  desirous  to 
be  confirmed." 

§  15.  That  these  words,  "with  my  body  I  thee  worship,"  may  be  altered  thus,  "  wilh  m}'  body  I 
thee  honour." 

§  10.  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  committed 
to  the  Convocations  of  the  two  Provinces  of  Canterbury  and  York.  On  June  10th,  16C0,  a  Licence  had 
been  issued  to  the  Archbishop  of  Canterbury  [Juxon],  empowering  the  Convocation  of  his  Province  to 
"  debate  and  agree  upon  such  points  as  were  committed  to  their  charge  '."  Another  was  issued  to  the 
Archbishop  of  York  [Frewen],  of  a  similar  tenour,  on  July  10th  [or  23rd].  But  little  was  likely  to  bo 
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  was  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  con- 
sideration, 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  Ijicence  and  that  of  the  second,  as  a  Form  for  the  29th  of  May  had 
been  agreed  upon,  and  also  the  Office  for  Adult  Baptism.  When,  however,  the  Convocation  of  Canter- 
buiy  met  on  November  21st,  1G61,  "the  King's  letters  were  read,"  and  the  revision  of  the  Prayer  Book 
was  immediately  entered  upon  with  \igo\ir  and  decision'.  The  Upper  House  appointed  a  CommitteCj 
consisting  of  the  following : — 

IMatthew  Wren,  Bishop  of  Ely. 
Robert  Skinner,        „       „  Oxford. 
John  Warner,  „       „  Rochester. 

Humphry  Henchman,      „  Salisbury. 
George  IMorley,        „       „  Worcester. 


'  Stnte  Papers,  Dom.  Charles  1 1.  xliii.  October  10. 
'  Kcnnctt's  Rofrister,  p.  503. 
'  State  Papers,  Dom.  Charles  II.  xliii. 
Kennett's  Register,  p.  5Gt. 


•  The  Bishops  returned  to  their  scats  in  the  IhtUiC  ol"  LorJs 
on  Nov.  20(,Ii,  and  from  that  time  the  junior  Bishop  said  prayers 
daily  as  formerly.  The  Presbyterian  minister  had  been  "  excused 
from  attendance  "  on  the  House  of  Commons  some  time  before. 


TO  THE  PRAYER  BOOK. 


xli 


Robert  Sanderson^  Bishop  of  Lincolu. 
William  Nicholson^      „       „  Gloucester. 
John  Cosin,  „       „  Durham. 

The  last-named  had  been  invited  (with  the  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  Bishops.  Wren,  Warner,  and  Skinner 
had  been  Bishops  in  the  Convocation  of  1640  '. 

It  was  necessary  that  the  co-operation  of  the  Y'ork  Lower  House  of  Convocation  should  be  secured  : 
the  Archbishop  and  three  Bishops  of  that  Province  therefore  wrote  to  them,  saying  that  the  time  was 
very  short  for  the  work  in  hand,  and  that  it  would  much  facilitate  its  progress  if  some  Clergy  were 
appointed  to  act  in  the  Southern  Convocation  as  Proxies  for  the  Northern.  Eight  such  proxies  were 
appointed,  three  of  whom  were  members  of  the  lower  house  of  Canterbury  Province,  and  five  of  the  lower 
house  of  Y'ork '. 

The  Committee  of  Bishops  met  at  Ely  House ;  and  Sancroft,  at  this  time  Rector  of  Houghton-le- 
Spring,  Prebendary  of  Durham,  and  Chaplain  to  Cosin,  appears  to  have  acted  as  their  Secretary.  Bishop 
Cosin  had  prepared  a  folio  Prayer  Book  of  1610,  in  which  he  had  written  down  in  the  margin  such  altera- 
tions 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  eithei 
referred  to  or  printed  in  the  Notes  '.  This  volume  was  evidently  used  as  the  basis  of  their  work  by  the 
Bishops,  although  (as  \\'ill  be  seen)  they  did  not  adopt  all  the  changes  proposed  by  Cosin,  and  introduced 
others  which  are  not  found  in  his  Prayer  Book.  They  were  thus  enabled  to  proceed  rapidly  with  the 
work  of  revision,  and  on  November  iiJird  sent  a  portion  of  their  labours  down  to  the  Lower  House,  which 
returned  it  on  the  27th.  The  whole  Prayer  Book  was  completed  by  December  20th,  and  a  form  of 
Subscription  was  then  agreed  upon,  of  which  a  copy  in  Bishop  Cosin's  handwiiting  is  inserted  in  his 
Durham  Book,  and  which  is  also  to  be  found,  with  all  the  names  attached,  in  Kennett's  Register,  pp.  5S-4, 
5S5.  The  Revised  volume,  thus  prepared,  was  a  MS.  of  five  hundred  and  forty-four  pages,  which  was 
attached  to  the  Act  of  Uniformity  :  and  it  is  preserved  among  the  Acts  of  Parliament  in  the  Library  of 
the  House  of  Lords,  though  it  was  long  supposed  to  liave  been  lost. 

There  was  a  delay  of  some  weeks  before  the  Prayer  Book  thus  revised  received  the  approval  of  the 
King  in  Council.  The  Act  of  Uniformity  was  under  the  consideration  of  the  House  of  Lords,  and  on 
Februaiy  12th,  1661-2,  the  Earl  of  Dorset  expressed  the  disappointment  of  the  House  at  not  receiving 
the  revised  Prayer  Book ;  on  which  the  Bishop  of  London  promised  that  it  should  shortly  be  brought  in. 
A  Privy  Council  was  then  summoned,  at  which  four  Bishops  were  ordered  to  be  present.  This  met  on 
February  24th,  1661-2,  the  Bishops  of  London,  Durham,  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  IMajesty  :" — the  recommendation  being  that 
the  Prayer  Book  as  altered  be  that  appointed  to  be  used  by  the  intended  Act  of  Uniformity '.  On  the 
next  day  it  was  sent  to  the  House  of  Lords,  with  the  Great  Seal  attached  ';  and  on  March  17th  was 
declared  (without  any  review  of  its  contents)  to  be  the  Book  referred  to  in  the  Act  of  Uniformity  then 
passing  through  the  House.  On  March  18th  the  thanks  of  the  House  were  conveyed  to  Convocation 
for  their  care  in  revising  the  Book,  and  on  April  10th  it  was  sent  down  to  the  House  of  Commons. 

On  the  16th  of  April  the  question  was  put  in  the  House  of  Commons  whether  there  should  be  any 
debate  upon  the  amendments  inserted  in  the  Prayer  Book  by  Convocation,  and  it  was  decided  in  the 


'  Arclibisliop  Juxon,  liisliops  Dupp.i,  I'iers,  and  Rolicrts,  bail 
also  been  Bishops  in  1G40.  Four  other  Bishops  in  the  Upper 
House  of  1661,  Sheldon,  Floyd,  Griffith,  and  Ironside,  liad  been 
in  the  Lower  House  in  1610,  and  so  bad  about  twenty  members 
of  the  Lower  House  of  1661. 

"  Kennett's  Kegister,  pp.  563—565. 

'  A  fair  copy  of  this  volume,  written  by  Sancroft  in  a  Prayer 
Book  of  1634,  is  preserved  in  the  Bodleian  Library  [Arch,  liodl. 
U.  28],  and  has  been  collated  with  the  original  for  the  present 
work.     Cosin  had  also  written  tbrep.  sets  of  Notes  on  the  I'rayer 


Buok  ;  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,  published  in  the 
Library  of  Anglo-Catholic  Theology.  Some  MS.  Notes  on  the 
Prayer  Book,  Harl.  MS.  7311,  are  also  said  to  be  his. 

«  Kennett's  Register,  pp.  632,  633.     State  Papers,  li.  5. 

=  When  the  Bill  for  Uniformity  had  been  sent  up  from  the 
House  of  Commons,  a  Prayer  Book  (probably  that  of  Elizabeth) 
had  been  attached  to  it,  but  this  was  set  aside  for  that  of  the 
Convocation.     Kennett's  Register,  p.  6-12. 


xlii 


AN  HISTORICAL  INTR0DUCTI0:N 


negative.  A  resolution  was,  however,  afterwards  passed,  that  tliey  "  miglit  have  been  debated  by  the 
order  of  the  House."  Thus,  although  the  Act  of  Uniformity  was  much  discussed  iu  the  House  of 
Commons,  the  Book  of  Common  Prayer  was  accepted  by  them,  as  well  as  by  the  Lords,  exactly  as  it  had 
passed  out  of  the  hands  of  the  Bishops ;  and  nothing  was  ever  said  about  their  right  to  consider  the 
work  of  the  Convocation  until  it  had  been  decided  that  it  was  to  pass  unaltered  tlirough  the  secular  part 
of  the  Legislature.  This  determination  was  also  strongly  illustrated  by  two  circumstances  that  occurred 
while  the  Prayer  Book  was  before  the  two  Houses.  (I)  A  strong  desire  was  expressed  in  the  House  of 
Commons  that  a  proviso  should  be  introduced  into  the  Act  of  Uniformity,  enjoining  reverent  gestures 
during  the  time  of  Divine  Service.  This  proviso  was  twice  read,  "  but  the  matter  being  held  proper  for 
the  Convocation,"  it  was  ordered  that  those  members  who  managed  the  Conference  with  the  Lords 
should  intimate  the  desire  of  the  House,  "  that  it  be  recommended  to  the  Convocation  to  take  order  for 
reverend  and  uniform  gestures  and  demeanours  to  be  enjoined  at  the  time  of  Divine  Service  and 
preaching :"  this  course  being  idtimately  adopted,  and  an  addition  made  by  Convocation  to  the  XVIIIth 
Canon,  in  consequence,  on  May  I2th,  166^'.  (2)  The  second  circumstance  is  thus  stated  in  the  Journals 
of  the  House  of  Lords,  on  the  8th  of  May,  1662  :  "  Whereas  it  was  signified  by  the  House  of  Commons 
at  the  Conference  yesterday  that  they  found  one  mistake  in  the  rubriek  of  Baptism,  wliich  they  conceive 
was  a  mistake  of  the  writer.  Persons  being  put  instead  of  Children,  the  Lord  Bishop  of  Durham 
acquainted  the  house,  that  himself  and  the  Lord  Bishop  of  Carlisle  had  authority  from  the  Convocation 
to  amend  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  projiosed  by  the  House  of  Commons  in  the  Act  of  Uniformity  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  that  the  Surplice,  and  the  Sign  of  the  Cross  in  Baptism,  should  continue  to  be 
used.  [Kennett's  Keg.,  pp.  676.  679.]  These  amendments  wei-e  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  Par- 
liament, both  received  the  Royal  Assent  on  May  I9th,  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  undertaken  by  Convo- 
cation, which,  as  early  as  March  8th,  had  appointed  Dr.  Saneroft  to  be  Supervisor,  and  INIessrs.  Scatter- 
good  and  Dillingham,  Correctors  of  the  press '.  The  following  MS.  entry  on  the  fly-leaf  of  Bishop 
Cosin's  Durham  Book,  in  the  Bishop's  own  hand,  will  show  how  much  anxious  thought  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. 

"  Page  the  whole  Book. 

"  Add  nothing.  Leave  out  nothing.  Alter  nothing,  in  what  Volume  soever  it  be  printed.  Par- 
ticularly ;  never  cut  oil'  the  Lord's  Prayer,  Creed,  or  any  Collect  with  an  &c. ;  but  wheresoever  they  are 
to  be  used,  print  them  out  at  large,  and  add  [Amen]  to  the  end  of  every  prayer. 


'  Kennett's  Register,  pp.  071.  680.  G81. 

'  Kennett's  Register,  p.  680.  An  order  for  correcting  this 
cn-or  li:id  passed  Convocation  on  April  21st.     Ibid.  p.  G6G. 

A  more  curious  slip  of  the  pen  is  said  to  have  been  corrected 
with  a  bold  readiness  by  Lord  Clarendon.  "  Archbishop  Tenison 
told  nie  by  his  bedside  on  Monday,  Feb.  12,  1710,  that  the  Con- 
vocation book  intended  to  be  the  copy  confirmed  by  the  Act  of 
Unifonnity  had  a  rash  blunder  in  the  rubriek  after  Baptism, 
o'hich  should  have  run  [/<  is  certain  by  God's  word,  thai  children 
Khich  are  baptized  dying  before  they  commit  actual  sin  are  vn. 
doubtedly  saved'].  But  the  words  [which  are  baptized]  were 
left  out,  till  Sir  Cyril  VVyche  coming  to  see  the  Lord  Chancellor 
Hyde  found  the  book  brought  home  by  his  lordship,  and  lying  in 
his  parlour  window,  even  after  it  had  (lassed  the  two  houses,  and 
ha]ipening  to  cast  his  eye  upon  that  place,  told  the  Lord  Chan- 
cellor of  that  gross  omission,  who  supplied  it  with  his  own  hand." 
Ibid    p.  613.     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  unfreijuently 
occurred.  So  the  word  "  not "  was  once  omitted  from  the  seventh 
commandment  in  a  whole  edition  of  the  Holy  Bible ;  the  printers 
being  heavily  fined  for  the  mistake. 

'  Among  Archbishop  Bancroft  s  MSS.  in  the  Bodleian,  there 
is  a  letter  from  one  of  Bishop  Cosin's  chaplains,  written  from 
Bishop  Auckland  on  June  16th,  1662,  in  wliich  he  says,  "  Jly  lord 
desires  at  all  times  to  know  particularly  what  progress  you  make 
iu  the  Common  Prayer."  There  is  also  a  mandate  from  Charles  II. 
to  the  Dean  and  Chapter  of  Durham  among  the  State  Papers, 
dated  June  16th,  1662,  likewise,  and  ordering  them  to  dispense  with 
Prebendary  Bancroft'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  the  resi- 
dence of  members  of  the  Chapter  when  service  of  greater  uso 
to  the  Church  requires  them."     State  Papers,  hi.  61. 


TO  THE  PRAYER  BOOK.  xliii 

'•'  Never  print  the  Lord's  Prayer  beyond — '  deliver  us  from  evil.     Amen.' 

"  Print  the  Creeds  always  in  three  paragraphs^  relating  to  the  three  Persons,  &c. 

"  Print  not  Capital  letters  with  profane  jjictures  in  them. 

"  In  all  the  Epistles  and  Gospels  follow  the  new  translation. 

"  As  much  as  may  be,  compose  so  that  the  leaf  be  not  to  be  turned  over  in  any  Collect,  Creed,  V'^erse 
of  a  Psalm,  INIiddle  of  a  sentence,  &c. 

"  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  excellent  Majesty.     Such  a  year.' 

"  Print  [Glory  be  to  the  Father,  &c.]  at  the  end  of  oveiy  Psalm,  and  of  every  part  of  cx'ije.  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  di-a\\Ti  under  the  words,  it  is  not  part  of  the  book,  but  only  a  du-ection  to 
the  printer  or  reader. 

"  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  '." 

The  Copy  actually  prepared  for  the  use  of  the  printers  appears  to  be  the  one  which  was  discovereil 
in  the  Library  of  the  House  of  Lords  in  1870,  and  which  was  published  in  fac-simile  by  the  Ritual 
Commission  then  sitting.     The  corrections  are  all  in  the  handwriting  of  Sancroft. 

While  the  Act  of  Uniformity  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  hereunto," 
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  Ijondon,  to  be  kept  and  preserved  as  records. 
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 
hereunto  annexed."  These  Commissioners  were  to  have  power  "  to  correct,  and  amend  in  writing,  any 
error  committed  by  the  Printer  in  the  printing  of  the  same  book,  or  of  any  thing  therein  contained,  and 
shall  certify  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  enacted  to  be  as  good  Records  as  the  MS.  itself. 

Soon  after  the  Book  was  printed,  a  Commission  was  therefore  issued :  a  strong  Royal  mandate 
having  been  meanwhile  sent  to  the  University  of  Cambridge,  commanding  the  Vice-Chancellor  to  inhibit 
the  University  printers  from  sending  out  any  copies  printed  otherwise  than  was  allowed  them '.  The 
Commission  was  dated  Nov.  1st,  1662,  and  was  addressed  to  twenty-five  persons,  of  whom  seven  or  eight 
appear  to  have  constituted  the  working  part  of  the  Commissioners,  their  names  being  found  repeated  in 
several  of  the  Sealed  Books.  Certain  alterations  were  made,  chiefly  in  the  headings  and  titles  of  Prayers, 
Psalms,  &c.,  in  all  the  Books  which  were  to  receive  the  Great  Seal;  and  a  Certificate  was  appended  to  each  of 
them,  signed  l)y  the  Commissioners  on  December  13th.  The  Books  so  certified  were  afterwards  ordered  to  be 
passed  under  the  Great  Seal,  and  as  many  copies  sealed  as  the  Lord  Chancellor  thought  fit  \  Letters  Patent, 
dated  January  5th,  1662-3,  being  appended  to  each.  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  be  wanting  of  the  true  document 
by  which  the  system  of  Divine  Service  is  regulated  in  the  Church  of  England.      [See  the  frontispiece.] 

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  uniformly  adopted  in  former  revisions,  but  the  attempt 
happily  failed*.  In  1871  a  new  Table  of  Daily  and  Proper  Lessons  was  compiled  by  a  Royal  Com- 
mission, approved  by  Convocation,  and  authorized  by  34  &  35  Vict.  cap.  37. 


'  It  is  very  singular  that  Burtou  had  alleged,  in  his  '*  Tryall  of 
Private  Devotions/'  that  there  was  *'in  the  great  printing  house 
at  Loudon  a  Common  Prayer  Book/'  altered  with  Cosin's  liand, 
to  show  "  how  he  would  have  it  altered."  Prynne  asserts  some- 
thing similar  in  his  criticism  of  Cosin's  Devotions,  printed  in 


1626  and  1627.  [Brief  Censure  of  Mr.  Cozens  and  his  Cozeninr 
Devotions,  pp.  92.  104.]  These  anticipations  of  Cosin's  influence 
show  that  he  was  marked  out  for  a  leader  in  the  work  of  revision. 

2  State  Papers,  Dom.,  Ch.  11.,  Iviii.  12.    »  Ibid.  l.\i.  144;  lxiii.42. 

*  Printed  for  the  House  of  Commons,  June  2ml,  1851. 

e  2 


x]i»  AN  HISTORICAL  INTRODUCTION 

§  National  Versions  of  the  Prai/er  Book. 

The  English  system  of  Divine  Service  was  adopted  by  the  Church  of  Scotland  in  the  seventeenth 
century,  and  by  that  of  the  United  States  of  America  in  the  eighteenth :  and  although  the  Churches  of 
botli  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  imder  the  most  authoritative  sanction  of  the  ecclesiastical  body  to  which  the  original  English 
colonists  of  the  continent  belonged. 

The  Scottish  The  Reformation  was  not  carried  forward  in  Scotland  with  the  same  calm,  dis- 

Prayer  Book.  passionate,  and  humble  reverence  for  the  old  foundations  which  was  so  conspicuous  in 

that  of  the  Chru-ch  of  England.  For  many  years  no  uniform  system  of  devotion  took  the  place  of  the 
ancient  offices,  and  it  was  not  until  the  reign  of  James  I.  that  any  endeavour  was  made  to  put  an  end 
to  that  ecclesiastical  anarchy  which  was  thinly  veiled  by  Knox's  miserable  Book  of  Common  Order.  The 
General  Assembly  of  1616  agreed  to  the  proposal  that  a  national  Liturgy  should  be  framed  :  but  King 
James  wished  to  introduce  the  English  Praj-er  Book,  and  it  was  used  in  his  presence  at  Holyrood  on  ilay 
17th,  1617.  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  1639  official  measures  were  taken  for  obtaining  its  reconsideration  and 
adoption  by  the  Chm-ch  of  Scotland;  although  both  the  King  and  Laud  were  anxious  to  have  the  English 
Prayer  Book  introduced  without  alteration.  Eventually  the  King  gave  way  to  the  wish  of  the  Scottish 
Bishops  that  a  national  form  of  Divine  Service  should  be  adopted:  an  episcopal  committee  was  appointed 
(of  whom  Maxwell,  Bishop  of  Ross,  and  Wedderburn,  Bishop  of  Dumblane,  appear  to  have  been  the  most 
active),  and  they  were  engaged  on  the  work  for  many  months,  some  delay  being  caused,  appai-ently,  by 
the  necessity  of  communicating  vnWx  the  King  and  the  Archbishop  of  Canterbury,  which  had  arisen  from 
the  altered  relations  of  the  two  countries.  The  Scottish  Prayer  Book  of  1G37  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  offijr  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  shown,  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  16:j7  it 
was  imposed  upon  the  Church  of  Scotland  by  letters  patent  and  the  authority  of  the  Bishops  :  but,  as  is 
well  known,  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. 

PiIyciB^k.'""  ^'"^''  ^^'"^  separation  of  the  North  American  colonies  from  England,  the  English 

Book  of  Common  Prayer  was  used  wdthout  any  alteration  in  the  American  Church. 
After  they  became  independent,  as  the  United  States,  it  was  thought  expedient  for  the  Church  to  make 
some  changes,  especially  as  alterations  were  being  introduced  without  authority,  and  there  seemed  danger 
of  much  disorder  in  Divine  worship  if  a  form  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  17S5  :  during  the  next  four  years  the  various  Offices  were  gradually  remodelled  until 
they  took  the  form  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  cud  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  form  similar  to  that  of  1549,  a  selection  of  Psalms  was  appointed 
instead  of  our  daily  order,  the  use  of  the  Athanasian   Creed  was  discontinued,  and  some  other  less 


TO  THE  PRAYER  BOOK. 


xlv 


inipor(ant  altLMations  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  wor- 
ship, or  farther  than  local  circumstances  require." 


§   Translations  of  the  Frayer  Booh. 

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  Service  in  other  languages  than  the  English  p.  IS]. 

The  following  list  contains  the  names  of  forty  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 

Italian 

Bengali 

BuUom 

Greek 

Dutch  • 

Hindi 

Yoruban 

Hebrew 

Danish 

Burmese 

Malay 

Welsh 

Russian 

Mahratta 

Dyak 

Irish 

Polish 

Tamil 

Singhalese 

Gaelic 

Modern  Greek 

Susu 

Indo-Portuguese 

INIanks 

Persian 

Amharic 

Cree 

French 

Turkish 

Telugoo 

Malagasy 

German 

Armenian 

Chinese 

Maori 

Spanish 

Armeno-Turkish 

Hawaiian 

Portugese 

Arabic 

Kafir 

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  also  annexed  to  it  a  Preface 
which  shows  a  thorough  knowledge  of  the  principles  of  the  Prayer  Book. 


A 

EITUAL  INTllODUCTION 

TO  THE 

rHAYER  BOOK. 


SECTION  I. 

THE   PRINCIPLES   OF   CEEEMOMAL   WORSHIP. 

FoRjrs  and  ceremonies  in  Divine  Service  are  bodily  manifestations  of  spiritual  worship,  and  llic  ordinary 
means  bj-  which  that  worship  is  expressed  to  God. 

Tlie  whole  scheme  of  Redemption  is  based  on  a  principle  which  shows  that  God  establishes  com- 
munion between  Himself  and  mankind  chiefly  throug'h  the  body  and  bodily  acts,  and  not  througli 
purely  mental  ones,  as  the  exercise  of  thought  or  will.  For  when  a  perfect  and  unimpeded  spiritual 
intercourse  was  to  be  renewed  between  the  Creator  and  His  fallen  creatures,  God,  Who  "^is  a  Spirit,'' 
took  upon  Him  a  bodily  nature,  and  by  means  of  it  became  a  Mediator,  through  ^Yhom  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  convening 
inward  and  spiritual  grace  to  the  soul  through  the  organs  of  the  body. 

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  arc,  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. 

Tiie  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  definite  forms  in  acts  of  Divine  worship.  The  chief  of  these  is  Sacrifice,  in  which  the  fi-uits  of 
llie  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,  even  supposing  them  to  have  been  unaccompanied  by  any  words ; 
and  the  account  of  Abraham's  sacrifice,  in  Genesis  xv.  9—17,  illustrates  very  remarkably  the  minute 
cliaracter  of  the  ritual  injunctions  given  by  God  even  before  the  time  of  the  INIosaic  system.  Tlie  DiWne 
mstitulion  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  fii-st  ordained;  a  rite  binding  on 
the  Jewish  nation  for  neariy  two  thousand  years.  Another  ceremonial  custom  to  be  observed  in  the 
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.  xx^-ii.  27—29; 
xxvui.  1— 4-;  xlvii.  10;  xlviii.  9—20];  another,  that  of  setting  up  a  pillar,  and  pouring  oil  upon  it 
[Gen.  xxviu.  18;  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. 

Tlie  introduction  of  a  higher  form  of  coi-porate  worship  was  accompanied  by  a  great  development  of 


A  RITUAL  INTRODUCTION  TO  THE  PRAYER  EOOK.  xlvii 

ceremony  or  ritual.  Of  what  was  previously  in  use,  we  can  only  infer  that  it  was  divinely  instituted; 
hut  the  divine  institution  of  the  Jewish  system  of  ritual  is  told  us  in  the  most  unmistakeahle 
terms  in  the  Holy  Bihle,  and  the  narration  of  it  occupies  more  than  seven  long  chapters  of  the 
Book  of  Exodus  [xxiv. — xxxi.],  together  with  the  greater  part  of  the  twenty-seven  chapters  of 
Leviticus. 

This  system  of  ritual  (sometimes  called  "Mosaic/'  but  in  reality  Divine)  was  revealed  mth  circum- 
stances of  the  utmost  solemnity.  After  a  preparation  of  sacrifices,  Moses,  Aaron,  Nadab  and  Abihu  and 
I  lie  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  sapphire  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  IMoses  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  upon  Mount  Sinai,  two  tables  of  testi- 
mony, tables  of  stone,  -m-itten  with  the  finger  of  God  "   [Exod.  xxxi.  18]. 

The  revelation  of  God's  vsdll  respecting  forms  and  ceremonies,  which  was  thus  awfully  given  to 
Moses,  went  into  very  minute  particulars,  which  were  chiefly  respecting  the  construction  of  the  Taber- 
nacle, the  dress  of  those  who  were  to  minister  in  it,  the  insincmenta  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 
we  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 
Ilur,  of  the  tribe  of  Judah  :  and  I  have  filled  him  with  the  Spirit  of  God,  in  wisdom,  and  in  under- 
standing, and  in  knowledge,  and  in  all  manner  of  workmanship And  I,  behold,  I  have  given  with 

liim  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  thee  "  [Exod.  xxxi.  1^6] .  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  indi- 
cated 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  itself,  of  such  an  idea  as  this;  but  the  ceremonial  is 
throughout  regarded  as  having  reference  to  Him  in  Whose  ser\'ice  it  was  used,  looking  to  the  Object  of 
worship,  and  not  to  the  worshippers.  And  accordingly,  when  the  Jewish  nation  attained  its  highest 
]ntch  of  prosperity,  and  probably  of  intellectual  as  well  as  spiritual  progress,  in  the  latter  years  of  David 
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  are  recorded  in 
1  Chron.  xxii.,  xxviii.,  and  xxix. ;  and  those  which  he  made  for  establishing  the  sei-vice  there,  in  1  Chion. 
xvi.,  xxiii.- — xxvi.  :  the  descriptions  of  the  structure  and  of  the  utensils  being  almost  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  development  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  fiiil  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  suKsequenl 


xlviii  A  RITUAL  INTRODUCTION 

place  by  the  words,  "  Now  these  are  the  things  wherein  Solomon  was  instructed  for  the  building  of  the 
house  of  God  "  [3  Chron.  iii.  3]  :  and  the  Divine  approval  of  all  that  was  done  is  strikingly  shown  in 
1  Kino-s  ix.  3.  2  Chron.  v.  11 — 14;  and  vii.  1,  2.  Nor  should  the  fact  be  overlooked  that  the  most 
costly  and  beautiful  house  of  God  which  the  world  ever  saw  was  built,  the  most  elaborate  and  gor- 
geous form  of  Divine  Service  established,  by  one  who  was  no  imaginative  enthusiast,  but  by  one 
whose  comprehensive  knowledge  and  astute  -ndsdom  exceeded  those  of  any  man  who  had  ever  before 
existed,  and  were  perhaps  greater  than  any  learning  or  wisdom,  merely  human,  which  have  since 
been  known.     Solomon  was  a  man  of  science,  an  ethical  pliilosopher,  and  a  statesman,  yet  a  ritualist. 

Thus  the  use  of  Ceremonial  Worship  in  some  form  is  shown  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 
]\Ioses,  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  \ain  and  empty  private  ceremonies  which  the  Pharisees  had  invented  met  with  the  severe  condemna- 
tion 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  can-ied  on  by 
Christians,  than  when  it  was  offered  by  Moses,  David,  Solomon,  and  the  Old  Testament  saints  of  many 
centuries. 

Tlie  ritual  practices  of  the  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  prliicijile  of 
ceremonial  worship,  as  the  Patriarchal  age  had  done ;  and  each  foreshadowed  a  higher  development  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  promote  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  perform  that  mj'stery  aright ;  others  pre- 
paratory 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  tlie  doctrine  [x^  hhaxfl]  and  in  the  fellowship  [rfi  Koivcovia] 
of  the  Apostles;  and  in  f/ie  breaking  of  i/ie  Bread  [rfi  KKuaet,  toO  aprov],  and  in  f/ie  prayers  [rat? 
■7rpoa-evxal<;]  ;  the  two  latter  expressions  clearly  indicating  settled  and  definite  ceremonial  usages  with 
which  the  writer  knew  his  readers  to  be  acquainted.  St.  Paul's  reference  to  a  Sunday  offertory  [1  Cor. 
x\'i.  1]  ;  to  the  observance  of  decency  and  order  in  the  celeljration  of  Divine  Service  [1  Cor.  xiv.  40]  ; 
to  the  ordinances,  or  traditions,  which  he  had  delivered  to  the  Corinthians,  and  which  /le  had  received 
from,  the  Lord  Ifimaelf  [1  Cor.  xi.  2]  ;  and  to  the  divisions  of  Divine  Service  in  his  words,  "  I  exhort, 
therefore,  that  first  of  all,  supplications  [Seijo-ei?],  prayers  [7r/3oa-eL';^a<;],  intercessions  [eWey^ei?],  and 
l-iucharists  [iiixapicnla'i],  be  made  for  all  men"  [1  Tim.  ii.  1], — these  show  that  an  orderly  and  formal 
system  was  already  in  existence;  while  his  allusion  to  "the  traditions"  [ra?  ■n-apahoaei'i]  seems  to 
pomt  to  a  system  derived  from  some  source  the  authority  of  which  was  binding  upon  the  Church. 
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 
Ilis  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 
arc  forms  and  ceremonies  in  use  by  the  Church  which  were  undoubtedly  ordained  by  Christ,  such  as  the 


TO  THE  PRAYER  BOOK.  xlix 

laying  on  of  hands  in  Ordination,  the  use  of  water  and  certain  words  in  Holy  Baptism,  and  the  m.innal 
ceremonies  at  the  Holy  Communion. 

At  a  later  period,  when  the  Temple  service  had  altogether  ceased,  when  the  temporary  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  Service  of  Christian 
churches.  In  the  fourth  chapter,  the  Apostle  is  taken  up  to  be  shown,  as  Moses  had  been  shown,  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  revelation  made  to  Moses  was  one  respecting  the 
ritual  of  the  Jewish  system,  so  there  is  an  unmistakeable  ritual  character  about  the  vision  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  Chui-eh,  and  as  it 
is  still  celebrated  in  the  East. 

The  form  and  arrangement  of  churches  in  primitive  times  was  derived,  in  its  mam  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  Divine  Service. 
Beyond  the  choir  was  the  Bema  or  Chancel,  answering  to  the  Holy  of  Holies,  used  only  for  the 
eelebration  of  the  Holy  Eucharist,  and  separated  from  the  choir  by  a  closed  screen,  resembling  tl-.e 
organ  screen  of  our  cathedrals,  which  was  called  the  Iconostasis.  As  early  as  the  time  of  Gregory  Nazianzen, 
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  [Chrys.  in  Eph.  Hom.  iii.]  ;  the  veiled  door  which  formed 
the  only  direct  exit  from  it  into  the  choir  and  nave  being  only  opened  at  the  time  when  the  Blessed 
Sacrament  was  administered  to  the  people  there  assembled.  The  opening  of  this  door,  then,  brought 
into  \dew  the  Altar  and  the  Divine  mysteries  which  were  being  celebrated  there.  And  when  St.  Jolm 
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  and  to  the  early  ChMch  of  England,  in  which  it 
occupies  the  centre  of  an  apse  in  front  of  the  seats  of  the  Bishop  and  Clergy,  which  are  placed  in  the 
curved  part  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  laver  af  regeneration  through  which  alone  the  altar  can  be  spiritually  approached. 
Another  striking  characteristic  of  the  ancient  Church  was  the  extreme  reverence  which  was  sho^vn  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  succeeding  chapter  St.  John  beholds  Him  for 
whom  this  altar  is  prepared.  "  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  sepfiformis  gratia  was  poured  without 
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  prevail- 
ing 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 
tlie  praise  of  instrumental  music;  they  have  "golden  vials  full  of  incense,  which  arc  the  prayers  of 

f 


I  A  RITUAL  INTRODUCTION 

saints,"  even  as  the  angel  aftenvards  had  "  given  unto  lilm  much  incense  that  he  should  offer  it  with  the 
praj'ers  of  the  saints  upon  the  golden  altar  which  was  before  the  Throne ' :"  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, 
"  Hoi}',  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  offered  at  the  altars  of  the  Church  on  earth,  warrant  us  in  considering  this  portion  of  the  Revela- 
tion as  a  Divine  treasury  wherefrom  we  may  draw  the  principles  upon  which  the  worship  of  earth  ought 
to  be  oro-anized  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  Worshij)  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." 

Tliis  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  Ejiiscopal  councils,  but  also  to 
Divine  Service  :  "  Where  two  or  three  are  gathered  together  in  My  Name,  there  am  I  in  the  midst  of 
them."  [j\Iatt.  xviii.  20.]  It  is  quite  impossible  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  connects  it  with  the  Eucharistic  Presence  of  Christ,  the  "  Lamb  as  it 
had  been  slain."  Tliis  truth  so  pervaded  the  mind  of  the  ancient  Church  that  in  its  primitive  ages 
Divine  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'.  Hence  the  Ceremonial  Worship  of  the  early  Church  was  essentially  connected  with  this  Divine 
Service,-  and  to  those  who  were  so  imbued  with  a  behef  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  elders,  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  aU  the  cere- 
monial practices  of  the  Church :  and  a  conviction  that  this  Presence  is  vouchsafed  cliiefly  through  the 
Holy  Eucharist  causes  the  latter  to  become  the  Ansible  centre  from  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  Service ;  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  previously  stated.  There  are,  again,  some  cere- 
monies which  may  be  called  educational  or  emotional  in  their  purpose,  but  tliey  are  so  only  in  a  secondary 
degree ;  and  such  a  character  may  be  considered  as  accidentally  rather  than  essentially  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  provided  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  wherem  to  meet  Him  with  the  closest  approach  which  can  be  made  in  this 


>  It  is  observable  that  tbe  incense  is  not  a  sj-mboUcal  figure  for 
prayer,  but  is  said  to  be  offered  in  combination  with  nraver.  TRev 
viii.  3,  4.]  •'        '- 

»  Tlie  Holy  Eucharist  was  the  only  distinctively  Christian  part 
of  Christian  worship.     The  "hours  of  prayer,"  now  represented 


by  our  M.attins  and  Evensong,  were  derived  from  the  Jewish 
ritual ;  and  the  Christians  of  Jerusalem  evidently  "  went  np  to" 
those  of  the  Temple  Service  while  it  lasted. 

3  See  a  prayer  at  p.  27,  from  the  Liturgy  of  St.  Mark,  but 
addressed  to  the  First  Person  of  the  Blessed  Trinity. 


TO  THE  PRAYER  BOOK.  U 

life.  HencCj  if  Jacob  consecrated  with  the  ceremony  of  unction  the  place  where  God  made  His  covenant 
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  indrumenia  necessary  for  Di^ane 
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  upon  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  cany  on  His  Divine  Worship ;  sui-plice  and  albe,  cope  and  vestment,  all  being  used  in 
His  honour  and  for  no  other  primary  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  instmmental  music,  of  singing,  and  of  musical  intonation,  instead  of  colloquial  modes 
of  speech,  are  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,  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  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  originally  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  wiU.  be  shown  in  the  following  sections. 


SECTION  II. 

THE    MANNER    OF    PERFORMING    DIVINE    SERVICE. 

The  performance  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  and  the  Precentor. 
In  the  present  section  some  remarks  will  be  offered  upon  it  under  its  latter  aspect,  as  it  bears  upon  the 
EuViject  of  Church  Music. 

In  looking,  then,  from  the  Precentor's  point  of  view,  at  the  question  of  the  manner  of  performing 

f  2 


lii 


A  RITUAL  INTRODUCTION 


Divine  Service  in  tlie  Churcli  of  England,  the  first  thing  which  strikes  us  Is  this, — that  the  directions 
in  our  Prayer  Book,  althoug'h  scanty,  are  yet  full  of  significance,  implying  mnch  more  than  they  seem 
actually  to  express.  They  carry  us  back  to  former  times  for  their  elucidation,  and  obviously  assume  a 
certain  amount  of  familiai-ity  with  pre-Reformation  usage.  Thus  the  very  brevity  of  our  musical 
rubrics  is  one  of  their  most  interesting  featiu-es,  as  necessarily  presupposing  a  former  histoiy,  and  as 
referring  us  to  that  history  for  the  completion  and  explanation  of  their  concise  verbal  injunctions. 

There  is  a  world  of  meaning  in  the  simple  little  word  "  'Evensong,"  as  applied  to  our  daily  Evening 
Office.  So  again,  such  brief  notices  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,  all  seem  to  demand  some  additional  explanation  over  and 
above  what  their  words  actually  express. 

But  before  directing  attention  to  the  musical  notices  of  our  Prayer  Book,  and  their  immediate 
history,  it  will  be  necessary  to  carry  our  thoughts  further  back,  and  see  what  is  the  ultimate  basis  on 
which  they  rest.  And  this  will  compel  us  to  touch,  though  very  briefl\-,  on  the  subject  of  the  Divine 
authority  for  the  employment  of  music  in  the  worship  of  Almighty  God. 

No  lengthened  remarks  will  be  needed  on  this  head.  For  the  fact  of  music  forming  a  recognized 
and  Divinely  ordained  element  in  the  public  worship  of  God,  and  of  the  Almighty  having  herein  given 
His  deliberate  sanction  and  approval  to  that  which  the  instinctive  piety  of  all  nations  has  taught  them, 
is  familiar  to  all  careful  readers  of  Holy  Scripture.  Still  it  is  well  that  Christians  should  have  this  truth, 
of  the  Di\'iuc  origin  and  authority  of  Chm-ch  music,  fiirmly  impressed  on  their  minds ;  that  they  should 
be  perfectly  settled  on  this  point,  that  it  is  not  only  not  xorong  to  employ  music  freely  in  Divine  Service, 
but  a  direct  contravention  of  God's  revealed  Will  not  to  employ  it,  where  it  can  be  had ;  that  Church 
music,  therefore,  should  not  be  regarded  with  indifference,  as  a  mere  "  non-essential,"  but  as  a  matter 
demanding  earnest  and  reverent  consideration. 

We  pass  over  the  Antediluvian  and  Patriarchal  times,  as  the  notices  of  a  definite  and  settled  Ritual, 
and  consequently  of  sacred  music,  are  but  slight.  We  pass  over,  also,  the  sojourn  of  the  Chosen  People 
in  Eg^q5t,  and  their  wanderings  in  the  desert.  So  long-  as  God's  Church  was  in  poverty,  and  under  per- 
secution, struggling  for  existence,  and  unable,  through  sheer  necessity,  to  "  put  on  her  garments  of 
praise,"  God  (in  Jewish,  as  afterwards  in  Christian  times)  waived  her  becoming  tribute  and  "  Service  of 
Song."  We  must  not  look  for  our  example  to  a  state  of  things  confessedly  abnormal  and  transitory. 
We  must  refer  to  a  period  when  the  Church  was  able,  through  her  outward  circumstances,  to  give  that 
full  ritualistic  form  and  expression  to  her  worship  which  God  deemed  consistent  with  the  duty  she  owed 
to  Him  '.     Let  us  at  once  pass  on,  then,  to  the  period  of  King  David. 

The  first  groat  religious  celebrations  in  his  reign  took  place  in  connexion  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  IMount  Sion.  Tliere  were  two  grand  Choral  Processional  Services  in  connexion  with 
this  removal.  The  former  of  these,  in  consequence  of  certain  ritual  irregidarities  which  offended  God, 
came  to  a  sad  and  untimely  close.  [1  Chron.  xiii.  8 — 12;  xv.  11 — 16.]  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  brethi-en  to  be  the  singers  with  instruments  of  musick, 
psalteries  and  harps  and  cymbals,  sounding,  by  lifting  up  the  voice  with  joy."  "  Thus  all  Israel  "— 
the  narrative  proceeds—"  brought  up  the  Ark  of  the  Covenant  of  the  Lord  with  shouting,  and  with 
sound  of  the  cornet,  and  vvith  trumpets,  and  with  cymbals,  making  a  noise  with  psalteries  and  harps  " 
[1  Chron.  xv.  28] . 

Nor  was  the  work  of  Praise  at  an  end.  So  soon  as  the  solemn  business  of  tlie  Translation  of  the 
Ark  IS  over,  there  must  still  be  a  special  festival  of  Thanksgiving  in  commemoration  of  the  auspicious 
event,  as  well  as  provision  made  for  a  continuous  service  of  Praise.     Hence  David  "  appointed  certain  of 


'  "In  :Egyft,"  writes  Hooker,  "it  may  be  God's  people  were 
right  gltid  to  take  some  corner  of  a  poor  cottage,  and  there  serve 
God  upon  their  knees;  peradventure,  covered  with  dust  and 
straw  sometimes lu  the  BeseH,  they  are  no  sooner  pos- 
sessed of  some  little  thing  of  their  own,  but  a  Taberuacle  is 
required  at  their  hands.  Being  planted  in  the  laud  of  Canaan, 
and  having  David  to  be  their  King,  when  tho  Lord  had  given 


him  rest,  it  grieved  his  righteous  mind  to  consider  the  growth  of 
his  own  estate  and  dignity,  the  aflairs  of  Religion  continuing  still 
in  the  former  manner.  What  he  did  propose  it  was  the  pleasure 
of  God  that  Solomon  his  son  should  pei*form  ;  and  perform  in  a 
manner  suitable  to  their  present,  not  to  their  ancient  state  and 
condition,"  &c.     [Eccl.  Pol.  IV.  ii.  4.] 


TO  THE  PEAYER  BOOK.  liii 

the  Lcvites  to  minister  before  the  Ark  of  the  Lord,  and  to  record,  and  to  thank  and  praise  the  Lord  God 
of  Israel;"  some  "with  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  of 
Asaph  and  his  brethren  :  '  Give  thanks  unto  the  Lord,  call  upon  His  Name  ....  sing  unto  Him,  sing 
Psabns  unto  Him  ....  Sing  unto  the  Lord,  all  the  earth :  show  ioxt\i  from  day  to  day  His  Salvation.' " 

And  that  the  words  of  this  Song  should  be  practically  realized,  and  the  offering  of  Praise  not  cease 
with  the  festive  occasion  which  had  dr-awn  forth  the  Psalm,  we  read  of  "Asaph  and  his  brethren"  beino- 
"  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  musical  instruments  of  God  "  [1  Chron.  xvi.  37.  41,  43]  ;  of  a  great  company  of  Le\'ites 
l)eing  set  by  David  "over  the  Service  of  Song  in  the  House  of  the  Lord,  after  the  Ark  had  rest,"  who 
"  ministered  before  the  dwelling-place  of  the  Talxn-nacle  of  the  Congregation  with  singing  "  [ib.  vi. 
31,  32]  ;  and  of  "  the  singers,  chief  of  the  fathers  of  the  Le\dtes  ....  who  were  employed  in  that  work 
day  and  night "  [ib.  ix.  33].  And  so  highly  developed  did  the  musical  department  of  the  Divine  Service 
become,  that  we  see  David,  later  in  life,  enumerating  no  fewer  than  "  four  thousand,  who  praised  the 
Lord  \Ai\\  the  instruments  which  I  made  to  praise  therewith  "  [ib.  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,"  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.  25.]  Solomon  carefully  per- 
petuated all  the  musical  arrangements  of  his  father,  and  after  the  completion  of  his  glorious  Temple, 
.according  to  the  pattern  shown  him  by  God  Himself,  he  transferred  thither  all  the  "  instruments  "  which 
David  had  made  for  God's  service. 

On  the  magnificent  ceremonial  of  the  Temple  Dedication,  with  its  gorgeous  musical  and  ritual 
accessories  [2  Chron.  v. ;  vii.  1 — 6] ,  we  need  not  dwell,  since  it  is  familiar  to  all ;  but  it  may  be  as 
well  to  remark,  that  it  is  not  for  nothing  that  the  Holy  Ghost  has  thought  fit  to  give  lis  such  an 
example  of  a  Consecration  Service.  Surely,  if  the  ordinary  bald  Consecration  and  other  Festal  Services 
of  modem  times,  with  which  we  ourselves  are  familiar,  are  according  to  the  Divine  Mind,  are  suitable 
to  the  Dignity  of  Him  to  Whom  they  are  offered,  and  are  adequate  expressions  before  Angels  and  Me/ 
of  His  awful  and  "  excellent  Majesty,"  this  soul-stirring  descrijstion  would  seem  somewhat  unneeessai-y 
and  hardly  to  have  been  "  given  for  our  learning." 

In  proportion  as  subsequent  monarchs  neglected  God,  in  that  proportion  did  they  cease  to  care  foi 
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  liis  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  eiTorts  for  the 
restoration  and  encouragement  of  Church  Music.  But  times  grew  darker.  God's  people  fell  away  from 
Him.  They  forgat  that  "  God  was  their  strength,  and  the  High  God  their  Redeemer."  The  sad  era  of 
the  Captivity  ensued.  The  harps  of  Sion  were  hung  on  Babel's  willows.  On  the  return  from  the  Cap- 
tivity we  read  of  laudable  and  energetic  attempts  on  the  part  of  Ezra  and  Nehemiah  to  restore  the 
ancient  choral  worship,  and  with  a  certain  amount  of  success.     But  Israel's  glory  was  departed. 

Thus  we  learn,  even  from  this  brief  and  incomplete  survey,  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  mtegral  part,  of  His  ijublic  Ritual ;  that  the 
alisence  of  music  and  suitable  ceremonial  in  the  history  of  His  ancient  Church,  is,  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  unfaithfulness  of  His  people. 

But  has  not  Christianity  introduced  a  change  ?  At  no  time  and  in  no  manner  has  God  ever  given 
a  hint  that  He  has  altered  His  will  on  this  subject.  Our  Blessed  Lord  did  not  utter  one  single 
word  in  disparagement  of  the  general  principle  of  ceremonial  worship,  or  of  the  ancient  ritual,  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  l^elow.  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  Toi?  tov  JJaTpo^  P-ov;"  words  which  "remind  the  earthly  2iC't)".pr 


li 


A  RITUAL  INTRODUCTION 


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  TMiose  glories  still  lingered  round  the  heights  of  ]\Ioriah  '."  Do 
we  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  .  .  .  .  IMy  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  efiect  of  their  Master's  reverent  example  and  teaching,  by 
"  co7itiiming,"  none  the  less,  "daily,  with  one  accord,  in  the  Temple,"  for  \)a.e. pullic  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 
fh-st  introduction,  was  not  designed  to  supplant,  but  to  supplement,  the  ancient  Ritual.  It  was  probably 
simple  in  outward  character,  as  being  only  private  ;  God's  public  worship  being  still  entrusted  to,  and 
conducted  by,  the  Ministers  of  the  Old  Dispensation.  For  a  time,  doubtless,  the  two  went  on  simul- 
taneously ;  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  guid- 
ance of  the  Holy  Ghost,  to  clothe  the  august  realities  of  the  New. 

It  is  plainly  recorded  when  and  rchere  the  first  Christian  Service  took  place ;  viz.  on  the  eve  of  our 
adorable  Lord's  Passion,  and  in  "  the  large  Upper  Room  " — ^hereafter  to  become  the  first  Oratory  of  the 
Christian  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  Ser%-ice  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  transfigui-ation  into  the  Gospel ; 
the  solemn  Paschal  close  of  the  Old  Economy,  the  Holy  Eucharistic  Inaugm-ation  of  the  New.  Here  we 
see  the  whole  Representative  Church  assembled  together  with  its  Di\'ine  Head.  And  here  we  find  every 
essential  element  of  Christian  Worship  introduced  and  blessed  by  Incarnate  God  Himself.  The  grand 
central  feature  of  the  Service  is  the  Holy  Eucharist  itself.  Clustering  round,  and  subsidiary  to  it,  we 
find  supplication,  intercession,  exhortation,  benediction,  excommunication,  and  Holy  Psalmody :  "after 
they  had  sung  [vfivrjaavTe^],  they  went  out  to  the  JNIount  of  OKves."  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  predic- 
tion, "  In  the  midst  of  the  Church  will  I  sing  praise  unto  Thee"  {viwrjcTai  ae) — do  we  behold  the  Divine 
Source  of  that  bright  and  ever-flowing  stream  of  "  Psalm,  Hymn,  and  Spiritual  Song,"  which  was  to 
"  make  glad  the  City  of  God." 

In  this  august  and  archetj-pal  Service,  then,  we  see  all  those  venerable  essentials  of  Christian  Wor- 
ship 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  provided  in  the  ancient  Ceremonial '. 


'  Ellicott,  "Historical  Lectures  on  the  Life  of  our  Lord," 
p.  03.     1st  ed. 

'  Our  English  version,  "brcikiug  bread  from  house  to 
house  "  [Acts  ii.  46],  would  Ie:id  ns  to  imagine,  if  it  suggested 
the  Eucharist  at  all,  that  this  solemn  Breaking  of  the 
Uroad  of  Life— that  "  Hrcad  which  is  the  Communion  of  the 
Uody  of  Christ" — took  place  irregularly,  now  in  one  private 
house,  now  in  another.  This  is  not,  however,  the  meaning. 
Kar'  oIkov  is  not  at  ant/  house,  but  "  at  home,"  at  one  particular 
Imuse,  or  home.  And  what  was  the  then  Home  of  the  Infant 
Church  but  that  Sacred  Place  where  the  Holy  Ghost  had  de- 
scended, "filling  the  whole  House  where  they  were  sitting;" — 
even  that  "Large  Upper  Room,"  where  the  first  Eucharist 
liad  been  celebrated,  where  our  Lord  had  apprared  on  two 
consecutive  Sundays—"  the  Upper  Koom  "  [ri  i:,ep$oy.  Acts  i. 
13J,  to  which  our  Lord's  chosen  ones  resorted  after  the  Ascension 
:n  obedience  to  His  commard  that  they  should  not  depart  from 


Jerusalem,  but  wait  there  for  His  Promised  Gift,  and  "  where 
abode  Peter,  and  James,  and  John,  and  Andrew,  Philip,"  &c.  &c., 
who  "all  continued  with  one  accord  in  prayer  and  supplication, 
with  the  women,  and  Mary  the  Mother  of  Jesus,  and  with  HLi 
brethren." 

'  It  is  necessary  to  bear  in  mind,  not  only  what  the  Upper 
Room  Service  was  designed,  but  also  what  it  was  not  designed, 
to  teach  us.  Some  would  gather  from  it  a  lesson  against  the  use 
of  solemn  circumstance  and  ceremonial  in  Christian  worship ;  but 
most  iucorrectly. 

Passing  over  the  significant  notice,  that  the  "  Large  Upper 
Room,"  even  before  any  of  the  Holy  Company  entered  it,  was  by 
God's  secret  Providence  (working  by  human  or  angelic  ministra- 
tion) "furnished  and  prepared"- — words  which  mat/  imply  much 
— it  must  never  be  forgotten  that,  in  the  possibly  simple  arrange- 
ments of  the  Feast,  there  was  something  mysteriously  iu  keeping 
with  the  then  estate  of  Him  who  was  to  be  Lord  of  the  Feast. 


TO  THE  PRAYER  BOOK. 


Iv 


But  the  chief  point  for  us,  at  present,  is  this;  that  in  the  "  Hymn"  of  our  Ever- Blessed  Redeemer 
we  meet  with  a  new,  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  discoimtenanced  by  our  Lord,  was  deliberately  sanctioned, 
appropriated,  perpetuated,  re-consecrated,  "  for  His  Body's  sake,"  by  His  own  most  blessed  practice  and 
example.  Music  was  henceforth,  no  less  than  of  old,  to  form  one  necessary  adjunct,  one  essential  element 
in  Divine  Worship.  Nor  must  we  fail  to  notice  that,  as  music  was  doubtless  intended  to  find  its  appro- 
priate place  throughout  the  entire  offices  of  the  Christian  Church,  even  as  the  threefold  division  of  Church 
Music  into  "  Psalm,  Hymn,  Spiritual  Song ',"  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  here : 
and  the  immediate  juxta-position  of  the  Words  of  Institution,  in  both  Gospels,  with  the  mention  of 
the  Hymns,  may  be  reverently  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  fortli.  Pliny's 
mention  of  the  early  morning  meetings  of  the  first  Christians  to  offer  Divine  Worship  and  smg  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  up  "  solemn  rites  and  hymns,"  JTo/xTra?  kcli  v^lvov;, — 
where  the  word  TLofji'rrcK;  is  interpreted  by  Grabius  to  denote  the  solemn  prayers  "  in  Mysteriorum  Cele- 
bratione."   [Apol.  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  natm-al  reasons  which  may,  in  a  measure, 
account  for  the  fact ;  especially  this,  that  Ihe  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,  Giteco-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  fiictions, 
their  constant  unfaithfulness  to  God,  the  gradual  loss  therefore  of  their  inward  strength  and  glory,  and, 
with  these,  of  the  beauty  and  completeness  of  that  perfect  Ritual  which  at  once  clothed,  expressed, 
enshrined,  and  preserved  their  Holy  Faith;  can  we  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  incidentally 
subjected  ? 


He  had  "  emptied  Himself;"  and  His  voluntary  self-abasement 
was  on  the  eve  of  its  full  consummation.  At  this  very  Repast  He 
Buffers  an  Apostle  to  *' lean  on  His  Breast"  in  the  unrestrained 
familiarity  of  friendly  intercourse.  From  the  loving  and  simple 
freedom,  then,  of  this  first  Eucharist  (in  which  God  Incarnate 
was  Himself  the  visible  Celehrant)  no  single  argument  can  he 
adduced  against  outward  tokens  of  awe  and  reverence  before  our 
Lord's  siqiernaiural  and  spiritual  Presence,  which  would  not 
equally  apply  to  His  natural  and  visible  Presence. 

Our  Lord  is  now  "  very  highly  exalted."  The  very  same 
Apostle  who  here  reclined  on  His  Bosom,  as  cu  that  of  a  dear 
fi-iend,  is  careful  to  narrate  to  us  how  that,  when  next  he  beheld 
Him,  after  His  entrance  into  Glory,  he  "fell  at  His  feet  as 
dead" 

So,  again,  the  Holy  Ghost  is  no  less  careful  to  record,  "  for  our 
learning,"  the  solemn  warning  which  the  Christian  Church  so 
speedily  received,  as  to  the  paramount  necessity  of  fencing  round 
this  Holy  Mystery  with  suitable  ceremonial;  telling  us  of  the 
solemn  judgments  of  the  Most  High  upon  those  early  communi- 
cants, who,  presuming  on  tlie  simple  exterior  of  this  august 
Service,  ere  yet  the  Church  had  been  able  to  perfect  her  expres- 
sive Ritual,  and  approaching  the  Sacred  Table  without  reverence, 
— "not  discerning  the  Lord's  Body,"  and  counting  the  "Blood  of 
the  Coicnant"  a  "common  thing," — drew  down  upon  them  the 


heavy  wrath  of  God,  being  smitten  with  "grievous  diseases,  and 
sundry  kinds  of  death." 

'  Eph.  V.  19.     Col.  iii.  16. 

In  this  threefold  division,  it  is  scarcely  possible  to  miss  soma 
special  secret  relation  with  the  three  several  Persons  of  the  Ever- 
Blessed  Trinity.  (1)  The  "  Psalms,"  flowing  to  us  from,  and 
uniting  us  to,  the  Old  Dispensation,  primarily  lead  us  up  to,  and 
reveal  to  us,  "  the  Father  of  an  infinite  Mnjesty."  (2)  The 
"  Hymns,"  originating,  as  we  have  seen,  from  the  Eucharistic 
Hymn  in  the  Upper  Kooin,  bring  us  into  special  connexion  with 
our  Lord  Jesus  Christ.  (3)  The  "  Spiritual  Songs,"  as  their 
very  n.ame  indicates,  rather  represent  the  free,  unrestrained  out- 
breathings  in  Holy  Song  of  that  Divine  Spirit  which  animates 
and  inspires  the  Body  of  Christ. 

So  that  we  find  the  Jirsl  in  our  Psalters ;  the  second  chiefly  in 
our  Liturgical  Hymns,  "  Gloria  in  Excclsis,"  "  Ter  Sanetus,"  and 
the  like;  the  tliird  in  our  metrical  songs,  or  odes, —  those  songs  iu 
which  Christian  feeling  has  ever  delighted  to  find  expression. 

The  first  class  is  rather  occupied  with  God  Himself;  the  second, 
with  God  in  His  dealings  with  man,  through  the  One  Mediator; 
the  third,  with  man  in  his  deaUngs  with  God,  through  the  Spirit 
of  God  q\iickeuing  him.  Reverence  and  devotion  speak  in  the 
iirst;  dogma  finds  utterance  in  the  second;  Christian  emotion 
in  the  thii'd. 


Ivi 


A  RITUAL  INTRODUCTION 


From  the  modern  Jewish  music  we  can  learn  nothing.  ]\Iusic,  we  are  told,  has  been  anthoritatively 
I  lanished  from  the  Synagogue  ever  since  the  destruction  of  Jerusalem  ;  the  nation  deeming  its  duty  to 
be,  rather  to  mourn  over  its  misfortunes  in  penitential  silence,  until  the  Coming  of  ]\Iessiah,  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  natm-e  of  the  ancient  Christian  music.  AU  we  know  is,  that  anti- 
phonal  singing  was  at  a  very  early  period  introduced  :  in  fact,  there  can  be  no  reasonable  doubt  that  it 
\\as  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  Antioeh,  however,  that  the  practice 
seems  first  to  have  systematically  established  itself,  and  from  thence  it  ultimately  spread  over  Chris- 
tendom. This  was  a  city  of  great  importance  in  the  history  of  Church  IMusic.  The  Church  in  Antioeh 
was  the  one  which,  next  in  order  after  that  of  Jerusalem,  rose  to  pre-eminence.  It  was  in  a  special  way 
the  mother  and  metropolis  of  Gentile  Chiistendom.  The  very  name  Christian  originated  here.  Socrates' 
account  of  the  beginning  of  antiphonal  singing  in  this  city  is  too  interesting  to  be  passed  over.  The 
passage  is  thus  given  in  Dr.  Hanmer's  translation  (London,  16.36)  : — 

"Now  let  us  record  whence  the  liymnes  ihai  are  song  interchangeably  in  the  Church,  commonly  called  Anlemes  [Anthems],  had 
their  originall.  Ignatius,  Bishop  of  Antioeh  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  Hyranes  that  were  sung 
interchangeably:  and  delivered  unto  the  Church  of  Antioeh  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  Anlemes."  [Soc.  lib.  vi.  c.  12.] 

Antioeh,  as  capital  of  Spia,  capital  also  of  Roman  Asia  in  the  East,  seems  to  have  become  a  great 
intellectual  as  well  as  theological  centre.  Here  we  find  the  principal  theological  School  of  Syria  and 
the  East ;  a  school  exercising  a  great  influence  throughout  Christendom '.  Antioeh  appears  to  have  been 
the  city  in  which  Church  Song  first  worked  itself  into  shape ;  where  Jewish  tradition  and  Gentile  intel- 
ligence 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, 
modern  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  depart- 
ment of  Christian  Song,  then,  in  the  Church's  first  essays  at  giving  mitsical  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  verj'  names  of  the 
(so-called)  ecclesiastical  modes,  or  scales, — Dorian,  Phrygian,  Lydian,  Mixo-Lydian,  &c., — bear  incidental 
testimony  to  this  fact.  Pei-haps  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. 


'  Dr.  Bumcy  says  that  "  the  only  Jews  now  on  the  globe  who 
have  a  regukr  musical  establishment  in  then-  Synagogue,  are  the 
(iermaus,  who  sing  in  parts  :  and  these  preserve  some  old  melo- 
dies or  chants  which  are  thought  to  be  very  ancient." 

I'adi-e  Martini  collected  a  great  number  of  the  Hebrew  chants, 
wliich  are  sung  in  the  dilferent  synagogues  throughout  Europe. 
Dr.  l!iu-ney  has  inserted  several  of  these  in  his  History  of  Music. 
liut,  wiih  a  single  exception,  they  sliow  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  is,  however,  one  exception.  One  single  melody  bears  so 
strange  a  resemblance  (probably  purely  accidental)  to  a  Church 
Chant,  that  it  is  worth  preserving.  Transcribed  into  modern 
notation,  and  written  in  a  chant  form,  with  simple  harmony,  it  is 
as  follows  : — 


(Original  Kev, 


Melody  to  the  Title 

--f-^ 1 

of  the  LI  Psalm,  or  Lamnatzeach,  a 

s  sung  by  the  Spanish  Jews. 

r-4@t <=2 ^ HSH , 

1 HSH ^ ^ ^— 

-^•^ — *r ■ 

1            -         .           " — r^.l 

Lm-- .^ 

'  Au  inflaeuec  which  was  e\entually  exercised  towards  very  pernicious  ends. 


TO  THE  PRAYER  BOOK.  Ivii 

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 
popularizing  the  true  faith.  St.  Chrysostom's  attempts  to  overcome  attractive  Ai-ian  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  "  Eudoxia,  the  Empress,"  and  used  by  him  to  add  beauty  to  his 
choral  jDrocessions. 

It  was  shortly  before  this  period  that  St.  Ambrose  had  introduced  into  the  West  the  system 
of  Hymn-singing  and  Antiphonal  Psalm-chanting.  He  is  said  to  have  learnt  it  at  Antioeh,  and 
to  have  brought  his  melodies  thence.  Responsive  singing  seems  never  to  have  been  practised  in 
the  West  tdl  his  time :  and  the  circumstances  attendant  upon  its  introduction, — for  the  pm-pose 
of  relieving  his  people  in  their  nightly  services  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  he  informs  us  [Conf  ix.  7],  that 
"  it  was  then  ordained  that  the  Psalms  and  Hymns  should  be  sung  '  secundum  morem  Orientalium 
partium;'"  and  that  from  Milan  this  Eastern  antiphonal  system  spread  throughout  all  parts  of 
Western  Christendom. 

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  shown  by  the  fact  of  the  extended  use  of  the  term  "  Cantus  Ambrosianus" 
for  Church  song  generally.  Possilily  this  wide  use  of  the  term  may  account  for  the  title  given  to  the 
old  melody  of  the  "  Te  Beum,"  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  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 ;  vmtil  the  tinie  when  Church  music  broke  through  its  trammels,  rejected  the  confined  use  of  modes 
and  systems  essentially  imperfect,  and,  imder  the  fostering  influence  of  a  truer  science,  developed  its 
hidden  and  exhaustless  resom-ces. 

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,  Phiygian,  Lydian,  Mixo-Lydian 
(modifications  of  the  ancient  Greek  scales  so  named),  were  simply,  in  modern  language,  our  respective 
scales  of  D,  E,  F,  G,  tvitJwut  any  accidentals  ;  the  melodies  wi-itten  in  each  ranging  only  from  the  key- 
note to  its  octave,  and  ending  properly  on  the  key-note,  thence  called  the  "final '." 

Now  each  particular  scale  had  its  own  reciting  note  (or  "dominant"),  generally  a^M  above  the  final. 

Thus  (had  there  Ijccn  no  exception)  we  should  have  had : — 


The  respective 

"/»«&"  of  the 

4  scales 


D 

E 
F 
G 


f  A 

and  their  corresponding  -^ 

"  dominants"  or  notes             -^  p 

for  recitation  -p. 


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 
(i/TTo)  it,  and  the  other  above  {yjrep)  it — beginning  four  notes  beloiv  it,  and  therefore  characterized  by  the 
prefix  vTTo  {hypo,  or  under) . 

Thus,  to  St.  Ambrose's  1st  (or  Dorian)  mode,  St.  Gregory  added  a  i/^^JO-Dorian. 
To  his  2nd  (or  Phrygian) ,  St.  Gregory  added  a  IIypo-YW\"j^v\\\. 


'  It  is  not  meant  that  all  the  chants  or  melodies  in  each  mode    I  scale,  on  which  a   melody,  which  came  to  a  full  close,   would 
do  really  eiid  ou  the  "  final ;"  but  that  this  is  the  note,  in  the   |  naturally  terminate. 

g 


Iviii 


A  RITUAL  INTRODUCTION 


To  his  3rd  (or  Lydian),  St.  Gregory  added  a  ^i;o-Lydian. 
„      4th  (or  Mixo-Lydian)     „  „  iTjyjo-Mixo-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 
key-note,  so  to  speak)  of  each  being  the  same.  Thus,  D  (for  instance)  is  the  proper  final  note  for 
melodies,  whether  in  the  Dorian  or  Hj-po-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  2.  fourth  heUnc  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. 

Thus  the  eight  scales  as  finally  settled  by  St.  Gregory  are  as  follows  : — 


Range  of  8  notes 

"  Final "  (or 

"  Dominant "  (or 

H^ame, 

beginning  from 

Key  note) 

Reciting  note) 

1st.  Dorian 

D 

D 

A 

2nd.  Hypo-Dorian 

A 

D 

F 

3rd.  Phrygian 

E 

E 

C 

4th.  Hypo-Phrygian 

B 

E 

A 

5th.  Lydian 

F 

F 

C 

Gth.  Ilypo-Lydian 

C 

F 

A 

7th.  Mixolydian 

G 

G 

D 

8th.  Hj-po-Mixolydian 

D 

G 

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  assumed  its  lull  proportions,  and  the  Divine 
Service  clothed  itself,  in  all  its  parts,  with  suitable  musical  dress. 

^Monotonia  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. 
Tlie  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  in  a  measure  fixed,  it  consisted  mainly  of 
the  four  following  divisions  : — 

1.  There  was,  first,  the  song  for  the  prayers,  the  "Cantus  Collectarura,"  which  was  plain 
monotone '. 

3.  Secondly,  there  was  the  song  for  the  Scripture  Lections,  the  "  Cantus  Prophetarum,"  "  Epistola- 
rum,"  "  Evangelii,"  wliich  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")  ;  /3.  at  each  full-stop,  &  perfect  ffth  ("accentus  gravis")  '. 


'  In  tlie  Roman  use,  the  monotone  was  unbroken ;  but  in  the 
Sarum  use,  there  was  generally  the  fiUl  of  a  perfect  fifth  (entitled 
tlie  "  grave  accent ")  on  the  last  syllable  before  the  Amen. 


m 


;£2Z 


A     -    men. 
'  But  in  case  the  clause  ended  with  a  monosyllable,  the  follow- 
ing variations  took  place  : — 


The  "  accentus  medius" 


gave  way  to 


the  "accentus  moderatus,"  or  " interrogativus," 


E^ 


Z2I 


221 


p.  And  the  "accentus  gravis"  -Vc^ 
'  accentus    acutus,"        -ifc^' *- 


to    tbo 


It  is  noticeable  that  while  the  Church  of  England  (following  the 
lead  of  Merbecke)  has  retained  the  use  of  the  "mediate "  and 


TO  THE  PRAYER  BOOK.  lis 

Tlie  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  nwnotone,  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  inflecied.  The  inflexions  became  more  varied  and  elaborate;  the  result  being  a  whole  succession  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 
veiy  considerable  melodic  latitude),  so  was  the  fovrt A  division  more  free  and  unrestrained  than  all.  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  service  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  plai?i,  and  for  purposes  of  edification 
well  nigh  useless. 

Many  protests  were  from  time  to  time  issued ;  but  it  was  not  untU  the  period  of  the  Council  of 
Trent,  in  the  sixteenth  century,  that  really  effectual  and  energetic  measures  were  taken  to  arrest  the 
growing  evil.  At  that  time  the  laborious  task  of  examining  and  revising  the  Plain  Song  of  the 
Western  Church  was  entrusted,  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  todsome  work,  a  similar  movement  had  been 
initiated  in  this  country,  in  connexion  with  our  revised  Office-books. 

Wlien  the  great  remodelling  of  our  English  Services  took  place,  earlier  in  the  same  century;  when 
the  energetic  and  successful  attempt  was  made  to  render  them  once  more  suitable,  not  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  Sarum  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  tiuisic  for  these 
rearranged  oSices  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  worth,  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  ofiices,  to  restore  it  to  something  more  of  its  primitive  "  plainness,"  to 
rid  it  of  its  modern  corruptions,  its  wearisome  "  neitmas"  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  Chm'ch  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  sufiicient  cause,  the  ordinary  tone  of  voice  7>iaj/  be 
employed ;  but  this  only  as  an  exceptional  alternative.  The  rule  itself  remains  unchanged,  the  same 
as  of  old. 

"moderate"  accents,  she  seems  practicaUy  to  have  parted  with   I        '  Or  their  substitutes,  in  case  of  a  monosyllabic  termination 
the  " grave"  and  the  " acute."  I   See  the  preceding  note. 

g    ^i 


K- 


A  RITUAL  INTRODUCTION 


The  Rubrical  directions, "  read,"  "  say,"  "  sing,-"-"  expressed  in  the  old  teclinical  language,  are  substan- 
tially what  they  were  before.  The  first  of  these  words,  "  legere,"  was  the  most  general  and  comprehen- 
sive ;  merely  expressing  recitation  from  a  book,  wthout  defining  the  "  modus  legendi,"  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  ("dieere")  pointing  to  the  simpler,  the  latter  {" caniare")  to  the  more 
ornate  mode.  Thus  the  old  "  legere  "  mitjlil  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  pro- 
minence '. 

The  same  holds  good  as  to  our  present  Book.  For  instance,  in  one  place  we  find  a  rubric  ordering 
tliat  the  Athanasian  Creed  shall  be  "  read  here."  Now,  the  point  of  this  rubric  being  the  particular 
wisition  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  regular  chant. 

The  same  thing  occurs  in  another  rubric,  which  (like  the  former) ,  dealing  with  the  position,  not  the 
mode,  orders  the  "  Venite "  to  be  "  read "  in  a  certain  place.  Now  the  general  term  "  read  "  in  this 
instance  is  ob\aously  equivalent  with  the  word  "  sing ; "  the  Chui'ch  of  England  always  contemj)lating 
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  rendering 
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,  Sndly,  the  more  important  work  containing  the 
musical  notation  of  all  the  remainder  of  that  Book,  edited  (plainly  under  the  Archbishop's  supervision) 
by  John  jNIerbecke,  and  published  "  cum  privilegio  "  in  the  same  year  mth  the  first  Prayer  Book  of 
Edward  YI. 

A  word  or  two  may  be  said  respecting  both  these  publications. 

1.  The  Litany  was  published  in  1541  in  a  work  entitled  "An  exhortation  unto  praicr  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  haiTionies  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  conteyned 
so  much  of  the  Order  of  Common  Praier  as  is  to  be  song  in  Churches."  Like  the  Prayer  Book  itself,  it 
contains  nothing  absolutely  neio :  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  Yersicles  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- Reformation 
Service-books  the  "  Capitula "  and  the  Lections  were  generally  very  short ;  the  latter  being  moreover 
broken  and  interrupted  by  Autiphons.  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 
smg,  then  shall  the  lesson  be  sung  in  ^ plain  time,  after  the  manner  of  distinct  reading;  and  likcmse 
the  Epistle  and  Gospel." 


'  "  How  depe  and  inwarde  comfortc  shouldo  yt  l)e  to  yon  to 
pynge  and  rede  and  say  tliys  holy  seruyce."  Ouve  Ladyes  My- 
rourc,  f.  V. 

>  "  The  Psalter,  or  Psalms  of  David,  pointed  as  liiey  are  to  be 
sung  (or  said)  in  Churches."  Tlie  Psalter,  we  see,  is  specially 
Iiointed  for  singing :  the  pointing  itself  plainly  expressing  the 
mind  and  wish  of  the  Church.  The  "  sny  "  only  gives  a  permissi- 
ble alternative  where  there  is  no  choir. 


'  In  two  instances  (hut  only  two)  Merbeckc  h.is  adopted  !V 
special  peciUiarity  of  the  Sarum  (as  distinguished  from  the  Roman) 
Rite,  in  the  employment  of  the  grave  accent  (see  p.  Iviii)  on 
the  last  syllable  of  the  collect  preceding  the  "  Ameu." 

*  See  also  p.  Iviii. 

'  See,  however,  an  instance  of  this  method  described  at  p.  96, 
note. 


TO  THE  PRAYER  BOOK.  Ixi 

Now  here  the  empliat.ic  word  appears  to  be  "plain,"  as  opposed  to  "  inflected ;"  and  tlie  object  of 
tlic  rubric,  to  recommend  the  substitution  of  the  "  Cantns  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  "jilain  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  1661.  Our  Divines  at  first 
■efused  to  yield,  alleging  that  the  objections  urged  against  the  use  of  Monotone  for  Holy  Scripture  were 
■roundless.  However,  they  gave  way  at  last  :  and  it  is,  perhaps,  happy  that  they  did.  For,  while  in 
he  case  of  solemn  public  addresses  to  Almighty  God,  the  grave,  devout,  unsecular,  ecclesiastical  recita- 
i-ive  is  alone  appropriate ;  in  the  case  of  addresses  to  man,  even  though  they  are  lessons  of  Holy  Scripture, 
which  are  read  for  purposes  of  iiisfnccfion,  a  freer  and  less  formal  mode  of  utterance  seems  alike  suitable 
and  desirable. 

iv.  The  Te  Beitm  is  set  to  the  ancient  Ambrosian  melody,  simplified  and  adapted  to  the  English 
words  from  the  version  given  in  the  Sarum  Breviar3'. 

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,  pi-obably,  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  experienced) 
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  diflerent  Choirs  and  Precentors  tc  make  experiments,  and  adapt  and  select 
according  to  their  own  judgment.  There  is  no  proof  that  it  was  intended  to  fasten  this  particular 
book  upon  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  Ritual  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  ijlain-song  reproduced  in  simplified  form. 

vii.  The  Nicene  Creed,  the  Gloria  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. 

Erom  what  has  been  said  it  will  incidentally  appear,  1st,  how  fully  determined  were  our  sixteenth 
century  Revisionists  that  the  Offices  in  their  new  form  should  not  lose  their  old  choral  and  musical 
character;  and  thus  that  Divine  Service  should  still  continue  what  it  had  ever  theoretically  been,  a 
"  Sei-vice  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  VIII.,  dated  Oct.  7,  1544,  is  interesting; 
and  although  it  is  printed  entire  at  p.  xxii,  it  is  necessary  again  to  refer  to  it  in  connexion  with  our 
present  subject.  After  speaking  of  the  English  Litany  already  published  vAih  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  be  made  thereunto  would  not  be  full  of  notes,  but  as  near  as  may  be  for  every  syllable  a 
note ;  as  be,  in  the  Matins  and  Ecensong,  '  Venite,'  the  Hymns  '  Te  Deum,'  '  Bcnedictus,'  '  Magnificat,'  '  Nunc  Dimittis,'  and  all  the 
Psalms  and  Versicles ;  and,  in  the  Mass,  '  Gloria  in  e,\eelsis,'  '  Gloria  I'atri,'  the  Creed,  the  Preface,  the  '  Pater  nostcr,'  and  some  of 


Ixii  A  RITUAL  INTRODUCTION 

the  '  Sanctus '  and '  Agnus.'  As  conceruing  the  •  Salve,  festa  dies,'  the  Latin  note,  as  I  think,  is  sober  and  distinct  enough ;  wherefore 
I  have  travailed  to  make  the  verses  in  English,  and  have  put  the  Latin  note  unto  the  same.  Nevertheless,  they  that  bo  cuiuiing  in 
singing  can  make  a  much  more  solemn  note  thereto.     I  made  them  only  for  a  proof,  to  see  how  English  would  do  iu  song  >." 

The  last  portion  of  this  letter  introduces  a  subject  on  wliich  it  is  necessary  to  add  a  few  words,  viz., 
the  use  of  IMetrical  Hymns  in  public  worsliijj. 

Cranmer  himself  was  most  anxious  to  have  retained  the  use  of  them,  and  with  that  view  set  about 
translating  the  Breviary  HjTnns.  But  he  was  so  dissatisfied  with  his  attempts,  that  eventually  he  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  of  the 
Church  were  intended  to  furnish,  will  vent  itself  in  ways  irregular,  and,  perhaps,  in  unorthodox  language. 

It  is  difficult  to  ascertain  the  exact  time  when  the  practice  of  popular  H}Tnn  and  metrical  Psalm 
singing  established  itself  in  connexion  with  our  revised  litual,  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  purpose  of  giving  a  quasi-official  sanction  to  a  custom  which  it 
would  have  been  veiy  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  parts  of  the  Common  Pra3-ers  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  respect  that  the  sentence  [i.  e.  sense]  of  the  h}Tnn  may  be  under- 
standed and  perceived." 

To  this  Injunction  of  Queen  EHzabeth  we  owe  our  modern  Anthem ;  on  wliich  it  is  necessary  to 
add  a  few  words. 

The  term  itself  is  merely  an  Anglicized  sjTionym  of  the  word  Antiphon.  Its  old  spelling  was  A/item, 
Anteme,  or  Anlempne  '.  Its  origin  is  the  Greek  word  mni^wvov,  or  rather  avricpcova  {anfipJtona ;  neut. 
plur.),  which  is  the  old  ecclesiastical  term.  From  antlphona  comes  the  Italian  and  Spanish  anfifona, 
as  well  as  the  old  English  form  ayitcphie,  and  the  Anglo-Saxon  aiitefii.  Now,  just  as  the  Anglo-Saxon 
word  ste//j  (the  end,  or  prow,  of  a  ship)  became  ste/«  in  English,  so  did  Ant^M  become  Ante^«.  The 
further  change  of  the  initial  ant  into  antU  is  merely  parallel  with  the  corresponding  change  of  the  Old 
English  te  and  iat  into  thee  and  that '. 

From  the  fact  of  Barrow  in  one  of  his  sermons  spelling  the  word  "  Ant//yw«,"  Dr.  Johnson  and 
others  have  hastily  inferred  that  its  true  origin  is  to  be  traced  in  avTi  vfxvo';  or  av6vfivo<i  [anti-hpmms, 
or  ant Jii/mnus),  v:\i\ch.  would  give  it  the  meaning  of  a  responsive  hymn.  And  it  is  by  no  means 
improbable  that  the  accidental  similarity  in  sou7id  between  the  final  syllable  of  "  Anthem  "  and  the 
word  " hjmn,"  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,  nor  shadow  of 
doubt  that  ^wvr)  and  not  vfivo<;  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  heij-note,  so  to  speak,  of  the  Psalm ;  of  bringing  into  prominence,  and  fastening  attention 
upon,  some  special  idea  contained  wthin  it.  In  course  of  time  the  Antiphons  came  to  be  selected,  not 
exclusively  from  the  particular  Psalms  to  which  they  were  affixed.  Appropriate  passages  of  Scripture 
from  any  part,  even  short  uninspired  sentences  in  prose  or  verse,  came  to  be  similarly  applied.  From 
the  fact  of  the  Antiphon  giving  the  key-note  or  leading  idea  of  the  Psalm  to  which  it  was  attached,  we 
find  the  word  Anthem  frequently  used  for  the  text  of  a  sermon  \ 


'  For  the  Melody  of  the  Hymn  "  Salve,  festa  dies,"  see  the 
"  Hymnal  Noted."  No.  62. 

=  See  p.  Ivi,  and  "  the  Myrroure  of  our  Lady,"  fol.  Ixxxix. 

'  For  a  discussion  on  the  derivation  and  use  of  the  word  Anthem, 
see  Notes  and  Queries,  2ud  Series,  xi.  157.  lyi ;  xii.  9(i.  151. 

*  It  may  be  remarked,  that  as  the  idea  of  responsive  Music  lie 


at  the  bottom  of  Antiphon,  or  Anthem  (whence  we   find   old    |   Farily  resfonsive. 


writers  speaking  of  the  Psalms  as  sung  Anthem-wise,  i.e.  respou- 
sively),  so,  in  the  actual  and  varied  use  of  the  word,  we  find  some- 
times 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,  tliere  is 
niitbing  musical.     In  a  modern  Authem,  there  is  nothing  neccs- 


TO  THE  PRAYER  BOOK.  Ixiii 

When  the  use  of  a  "  Hymn,  or  such  like  songj"  was  authoritatively  permitted  at  the  beginning  or 
end  of  Common  Prayer — not  only  with  a  view  of  adding  dignity  and  interest  to  the  worship  of  Almighty 
God^  and  rendering  the  Seiwiee  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  Sanctuaiy 
a  greater  freedom  of  development  than  the  mere  chant  and  plain-song  intonations  admitted,  and  thus 
(i)  of  encouraging  amongst  all  classes  the  study  and  practice  of  music — our  Church  composers,  in  easting 
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 
like,  were  speedily  selected  for  the  same  purpose;  but  the  name  "  Anthems,"  whether  thej^  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,  are  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  rejsresentative  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  modern  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  Daj'  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  repirlnted,  though  with  a  somewhat  difierent  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  " Anthems"  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  place  in  the  Chapel  Royal,  within  a  year  of 
the  time  when  the  permissive  Injunction  for  the  use  of  "  a  Hjmn,  or  such  lilce  song,"  was  published,  at 
the  heginning  of  Elizabeth's  reign. 

"The  same  day"  (he  writes,  i.e.  MiiUent  Sunday,  March  24,  15G0),  "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  Maehyn's  Diary,  1560.] 

Thus  the  place  of  the  Anthem  became  practically  settled  after  the  third  Collect,  with  which 
Morning  and  Evening  Prayer  at  that  time  concluded;  although  it  was  not  till  above  100  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  1661,  the  concluding  prayers  were  added,  the 
Anthem  was  not  removed  to  the  eud  of  the  Service,  as  before,  but  was  still  allowed  to  retain  its  old 
traditional  place  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  interpretation   of  the 


'  It  will  also  be  observed,  that  the  two  English  words— really 
identical,  and  coming  from  the  same  root— Antiphon  and  Anthem, 


have  finally  parted  company ;  the  former  retaining  its  nncier.t 
ritual,  the  latter  acquiring  a  modern  musical  meaning. 


Ixiv 


A  RITUAL  INTRODUCTION 


Rubric  tlian  its  words  actually  convey.  Practical  need  has  asserted  and  substantiated  its  claim.  The 
Rubric,  or  rather  the  original  Injunction  on  which  the  Rubric  Avas  based,  has  shown  itself  conveniently 
expansive  and  elastic,  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  Injimctions,  that  we  owe  the  general  introduction  of  ]\Iusic,  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 
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  2ifact  before  ever  any  written  authority  called  it  into  legal  existence ;  and  in  like  manner.  Hymn- 
singing,  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  "  ilie  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  oSering  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  sub- 
ordinately  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  Antiphon  should  be  reproduced,  or  find  an  exact  counterpart  in  the  modern 
\nthem ;  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 
'•mphasizing  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 ;  imf)arting  a  freedom  and  variety  to  our  SerAace  which  it  would  not  otheraise 
possess,  and  rendering  it  susceptible  of  easy  adaptation  to  the  ever-changing  phases  of  the  Church's 
year.  If  the  "  Hymn,  or  such  like  song,"  does  not  possess  any  of  this  "  Antiphonal "  character,  if  it  is 
regarded  merely  in  the  light  of  so  much  music  interj)olated  into  the  Office  by  way  of  rehef,  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  Hymns.  Judiciously  chosen,  they  may  not  only  give  new 
beauty  and  meaning  to  our  Services,  but  may  also  prove  most  useful  and  delightful  means  of  propagating 
and  popularizing  Church  doctrine,  and  promoting  the  growth  of  genuine  and  healthy  Church  feeling. 

2.  As  regards  the  position  of  the  Hymns.  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  Hymn  at  the  beginning  of  Common  Prayer, 
although  desirable  on  great  Festivals,  as  a  kind  of  Antiphon  fixing  the  key-note  of  the  whole  succeeding 
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  pro\aded  in  Edward's  First  Prayer  Book)  the  "  Agnus  Dei ',"  after  the  Prayer  of 
Consecration;  and  (3)  a  Hymn,  or  (as  a  veiy  suitable  alternative)  the  "Nunc  Bimiftis,"  when  the 
Service  is  over,  and  the  remains  of  the  Consecrated  Elements  are  being  reverently  consumed.     In  the 


1  It  should,  pcrliaps,  be  rcmnrkcd,  Hiat  there  still  remain  in  the 
Prayer  Book  a  few  instauccs  of  the  word  Anthem  retaining  its 
old  meaning.  For  example,  the  luvitatoi-y  I'salm,  "  Venite 
exiillemm,"  is  regarded  in  some  sort  as  a  fixed  Antiphon  before 
the  Psalms  for  the  day,  and  is  iu  this  sense  called  an  Anthem; 
the  Rubric  enjoining  its  constant  use,  "  except  on  Easter-day, 
upon  whii'h  another  Anthem  is  appointed."  Tlie  word  is  also 
used  in  its  old  sense  in  the  following  passage  from  the  Introduc- 
tion, "  Concerning  the  Service  of  the  Church  :"— "  For  this  cause 
1)C  cut  off  Anthems,  Eesponds,  Invitatoriea,  and  Buch  like  things 


as  did  break  the  continual  course  of  the  reading  of  tlie  Scrip- 
ture." 

The  "  O  Saviour  of  the  world,"  after  the  Psalm  in  the  "  Visita- 
tion of  the  Sick,"  is  strictly  an  Antiphon 

-  See,  however,  a  note  on  the  invitatory  character  of  the 
sentences,  at  p.  1. 

^  "  In  the  Communion  time  the  Clerks  shall  sing— 

" '  0  Lamb  of  God,  that  takest  away  the  sins  of  the  world  : 
have  mercy  upon  us. 

" '  O  Lamb  of  God,  &c.,  grant  us  Thy  peace.'  " 


TO  THE  PRAYER  BOOK.  Ixv 

Office  for  Holy  Matrimonj^,  tLe  Order  for  the  Burial  of  the  Dead,  and  other  occasional  Offices,  Ilymas 
may  be  often  most  appropriately  and  happily  introduced. 

3.  With  regard  to  the  exact  nature  of  the  music  to  he  employed  in  the  Psalms,  Hymns,  Canticles, 
Anthems,  &c.,  it  would  he  most  unwise,  even  if  possible,  to  lay  do^vn  any  strict  rules.  While  it  would 
be  a  great  error  to  discard  many  of  the  ancient  Hymn-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  by- 
gone times,  but  also  the  rich,  full  harmonies  of  modern  days.  All  must  be  freely,  fearlessly  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,  harmonious  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  Divine 
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  our  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  modem  times;  and  that  all  appliances,  musical,  ritual, 
sesthetic,  should  be  brought  to  bear  on  the  services  rendered  to  God  by  so  cultivated  an  age,  and  set  forth 
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  man- 
kind. As  churches  should  be  beautiful,  and  ritual  beautiful,  so  music  also  should  be  beautiful ;  that  it 
may  be  a  more  fitting  ofifering  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  j  used  in  full  and  fearless  confidence  that  it  is  His 
own  blessed  will  that  they  should  be  used  ;  nsed  with  the  single  eye  to  the  glory  of  God,  and  the 
spiritual  welfare  of  His  people. 


SECTION  III. 

THE    ACCESSORIES    OF    DIVINE    SERVICE. 

Divine  SEIl^^CE  being,  as  the  term  implies,  the  act  of  Worship  rendered  to  Gori,  it  follows  from  tno 
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  Divine  command  which 
prescribed  even  its  minutest  details,  proves  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  apjjlication  made  of  the  Jewish  Ritual  by  St.  Paul  in  his  Epistle  to 
the  Hebrews,  furnish  indisputable  authority  for  incorporating  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  supersede. 

That  such  a  Christian  adaptation  of  other  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  every  where  exhibited,  though  in  vai-jdng  degrees,  this  combination  of  Symbolical  Ritualism  with 
the  highest  spiritual  worship ;  and  thus  bns  p-rrtienlly  enunciated  a  law — that  Divine  Service  is  to  be 
accompanied  with  external  accessories. 

The  Rule  given  by  the  Church  of  England  in  applying  this  principle  is  contained  in  the  following 
general  Eiihric,  which  is  placed  in  a  prominent  position  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  tho 
Authority  of  Parliament,  in  the  Second  Year  of  the  Reign  of  King  Edward  the  Sixth." 

A  Rubric  substr'ntinllv,  though  not  quite  verbnllv,  identical  with  this,  first  appeared  in  the  Eliza- 

h 


Ixvi 


A  RITUAL  INTRODUCTION 


Letlian  Prayer  Book  of  1559  :  the  necessity  for  which  arose  out  of  the  determination,  on  Queen  Eh'za- 
beth's  accession,  to  abandon  the  Latin  Service-books,  which  had  been  restored  in  Queen  INIary's  reis'n, 
and  to  revert  to  the  form  of  Divine  Worship  arranged  in  the  Second  Prayer  Book  of  King  Edward  VI. 
Ta.d.  1553],  though  with  some  re\'isions  which  made  it  more  conformable  to  the  First  Reformed 
Prayer  Book  [a.d.  1519].  This  change  in  the  Services  necessarily  required  some  adaj^tation  in  the 
Accessories  of  Divine  Worship ;  and  as  these  had  also  undergone  alterations  during  the  period  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 
was  also  incoqjorated  with  the  Elizabethan  Act  of  Uniformity ;  it  was  retained  in  the  veiy  slightly 
revised  Prayer  Book  of  James  I.,  and  was  re-enacted  at  the  last  revision  in  1661.  It  will  facilitate 
the  comparison  of  these  four  directions,  to  place  them  in  parallel  columns,  thus  : — • 


Prayer  Bool:,  ]  559. 

"And  here  is  to  be 
noted,  that  the  ^Minister 
at  the  time  of  the  Com- 
munion, and  at  all  other 
times  in  his  Llinistra- 
tion,  shall  use  such  Or- 
naments in  the  Church 
as  were  in  use  by  autho- 
rity of  Parliament  in 
the  second  year  of  the 
reign  of  King  Edward 
the  Sixth,  according  to 
the  Act  of  Parliament 
set  in  the  beginning  of 
this  Book." 


Stattde  1  Eliz.  c.  2, 
§  25,  1558-9. 

"  Provided  always, 
and  be  it  enacted,  that 
such  Ornaments  of  the 
Church,  and  of  the 
Ministers  thereof,  shall 
be  retained  and  be  in 
use,  as  was  in  this  Church 
of  England  by  authority 
of  Parliament,  in  the  se- 
cond 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 
appointed  and  autho- 
rized under  the  Great 
Seal  of  England,  for 
Causes  Ecclesiastical,  or 
of  the  Metropolitan  of 
this  Realm." 

But  it  should  be  noticed  that,  though  the  first  three  of  these  directions  furnished  the  primary  and  general 
Rule  during  the  period  from  1559  to  1662,  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  1564-5 ;  (3)  in  the  Jacobean  Canons  of  1 603-4 ;  (4)  in  the  Caroline  Canons  of  1640. 
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  exjilanatori/  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  Acoes- 


Prai/er  Book,  1603-4. 

"And  here  is  to  be 
noted  that  the  INIinister 
at  the  time  of  the  Com- 
munion, and  at  all  other 
times  in  his  Ministra- 
tion, shall  use  such  Or- 
naments in  the  Church, 
as  were  in  use  by  autho- 
rity of  Parliament,  in 
the  second  year  of  the 
reign  of  King  Edward 
the  Sixth,  according  to 
the  Act  of  Parliament 
set  in  the  beginning  of 
this  Book." 


Prai/er  Book,  1662. 

"And  here  is  to  he 
noted,  that  such  Orna- 
ments of  the  Church, 
and  of  the  ]\Iinisters 
thereof  at  all  times  of 
their  Ministration,  shall 
be  retained  and  be  in 
use  as  were  in  this 
Church  of  England  by 
the  Authority  of  Parlia- 
ment, in  the  second  year 
of  the  reign  of  King 
Edward  the  Sixth '." 


'  In  Bishop  Cosin's  Durliain  Prayer  Book  tlie  Rubric  is  altered 
from  its  previous  to  its  present  form  in  liis  handwritiug.  At  tlio 
eud  of  tlie  alteratiou  is  a  note  (not  intended  for  printing,  but 
underscored  with  a  dotted  line),  ■'  These  are  the  words  of  the  Act 
itself.  V.  Supra."  He  also  began  to  write  a  list,  but  gave  over 
Die  task  after  wn-iting  the  woi'd  "  Surplice."  Probably  he  thought 
that  to  specify  them  might  peril  the  Rubric  itself;  though  it  is 
oleer  that  his  wish  was  to  name  them,  for,  in  his  "Particulars  to 


be  considered,  explained,  and  coiTCcted,  in  the  Book  of  Common 
I'rayer,"  he  appends  this  note  to  the  Rubric : — "  But  what  those 
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.  "Whercfcre  it  were  requisite  that  those  ornaments, 
used  in  the  second  year  of  King  Edward,  should  be  here  particu- 
larly named  and  set  forth,  that  there  might  be  no  difl'erence  .ibout 
them."  [Works,  .\ng.  Cath.  I/ih.  vol.  v.  p.  507.] 


TO  THE  PRAYER  BOOK.  Ixvii 

Borles  which  were  prescribed  under  the  fuller  Rule.  But  these  four  series  of  special  orders  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  IMary,  Scss.  1,  c.  2,  a.d.  1553,  had  abolished  the  alterations  made  in  the  reign  of  Edward  YL, 
and  legally  restored  the  Services  (together  with  their  Accessories)  to  the  condition  in  which  they  were 
left  "in  the  last  year  of  Henry  Eighth."  The  consequence  of  this  was,  that  the  Injunctions  of  1547 
(whether  ihen  ox preinoudy  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  Services  :  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  con- 
tinue 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  pub- 
lication of  amendments.  But  however  this  may  have  been,  the  ISIarian  period  having  legally  re- 
introduce! some  of  those  practices  which  the  Injunctions  of  1547  had  regarded  as  abuses,  they  could 
not  he  forbidden  on  the  ground  of  being  unlawful.  The  obvious  plan  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  Accessories  of  Divine  Service  then 
emploj'ed  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  15G4-5.  The  necessity  for  these  sprang  from  the  great  and  growing 
negligen'?e  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  Ai'chbishop  Parker,  dated  January  25,  15G4-5,  wherein  Her  Majesty  said  that — 
"  We,  to  our  no  small  grief  and  discomfort  do  hear,  that  ....  for  lack  of  regard  given  thereto  in  due 
time,  by  such  superior  and  principal  officers  as  you  are,  being  the  Primate,  and  other  the  Bishops  of  your 
province, ....  there  is  crej^t  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  lawful  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.] 

In  consequence  of  this  Royal  Letter  the  Archbishop  directed  the  Bishop  of  London  (Grindal),  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 
executed  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  is  not  difficult  to  understand,  what  seems  to  have  been  the  case,  that  it  was  no  easy  task  to 
deal  with  the  prevalent  disorder,  encouraged  as  it  was  by  a  not  inconsiderable  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  necessar}'  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 

h  2 


Ix'.-iil  A  RITUAL  INTRODUCTION 

natli  tlie  full  force  of  Ecclesiastical  Law ;  yet,  anxious  as  Her  ISIajesty  was  to  stop  irregularities,  the 
requisite  authorization  was  withheld ;  and  when,  after  some  delay,  they  were  permitted  to  be  published, 
their  enforcement  appears  to  have  depended  upon  the  general  authority  of  the  Ordinaries ;  nor  is  it  at  all 
clear  that  they  afterwards  obtained  that  Royal  sanction  which  alone  could  have  armed  the  Bishops  with 
adequate  powers  to  compel  their  observance.  There  does  not  appear  to  be  any  very  precise  information 
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  supersede  the  Rubric  on  Ornaments,  and  its  corresponding  clause  in  the 
Act  of  Uniformity,  by  legalizing  what  probably  it  was  then  hoped  would  be  no  more  than  a  temporary 
step  towards  attaining  a  fm-ther  compliance  with  the  Ecclesiastical  Law  nnder  more  favourable  circum- 
stances. 

3.  The  Caxoxs  of  1603-4.  The  history  of  the  tliirty-eight  years  between  the  publication  of  the 
Elizabethan  Advertisements  and  the  accession  of  James  I.,  is  that  of  a  continuous  strife  between  the 
]:^celesiastical  Authorities  and  the  non-conforming  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  favom-ably  incline  him  towards  their  Presbj'ierian  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,  hut  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,  no  doubt,  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 
Presbyterian  inclinations.  ^The  long  acquiescence  in  a  low  standard  of  p)ractice  in  these  respects  could 
hardly  be  other  than  fatal  to  any  attempt  to  impose  obedience  to  the  larger  legal  requirements  which 
still  subsisted.  So,  being,  as  it  was,  necessary,  in  the  loose  and  fragmentary  condition  of  many  of  the 
then  existing  Ecclesiastical  Ordinances,  to  provide  some  complete  code  of  discipline,  it  was  nevertheless 
impossible  probably  to  do  more  than  re-enforce  those  more  limited  Orders  which  could  not  be  dispensed 
vrith,  unless  the  Clergy  and  Churches  in  England  were  to  assume  a  garb  little,  if  at  all,  distinguishable 
from  the  jMiuisters  and  Temples  of  the  foreign  Reformed  bodies  or  of  the  Presbyterian  Community  in 
Scotland. 

Accordingly,  in  the  Book  of  Canons  "  collected  by  Bishop  Bancroft  out  of  the  Articles,  Injvmctions, 
and  Synodical  Acts  passed  and  published  in  the  reigns  of  King  Edward  the  Sixth  and  Queen  Elizabeth," 
and  passed  by  "both  Houses"  of  Convocation  [Collier,  E.  H.,  ii.  p.  687],  all  that  was  deemed  indispen- 
sable was  embodied,  and  in  virtue  of  the  King's  Letters  Patent,  which  ratified  these  Canons,  became 
Slalnlahli/  binding  upon  the  Clergy,  and  Ecclesiasiicallij  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,  no  doubt,  to  the  Canons  just  remarked  upon,  but  more  probably  to  greater 
vigilance  among  the  Ecclesiastical  Authorities,  and  to  an  increasing  desire  for  the  restoration  of  what 
had  f\illen  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-afl'ected  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  misled  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 


TO  THE  PRAYER  BOOK.  Ixis 

Cevcmoni'jSj  '.vliicli  are  ncv  so  miii:Ii  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  compiling 
of  the  Book  of  Common  Prayer  was  committed  (divers  of  whom  suffered  Mart3'rdom  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  Popery. 

"  And  albeit  since  those  times,  for  want  of  an  express  rule  therein,  and  by  subtile  practices,  the  said 
Rites  and  Ceremonies  began  to  faU  into  disiise,  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  laeen  ever  constantly  used  and  observed.  We  cannot  now  but  be  very  sensilsle  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  worshij)  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-miudcJ  people  do  make  the 
more  advantage  for  the  nourishing  of  tliis  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  the  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  ....•" 

It  has  been  thought  that  these  Canons  have  ceased  to  possess  authority,  ov>ing  to  the  language 
of  the  13  Charles  II.  c.  13,  §  5,  a.d.  1661,  where  it  is  stated  that  this  Act  is  not  "to  abridge  or  diminish 
the  King's  Majesty's  Supremacy  in  Ecclesiastical  matters  and  affairs,  nor  to  confirm  the  Canons  made  in 
the  year  One  thousand  six  hundred  and  forty,  nor  any  of  them,  nor  any  other  Ecclesiastical  laws  or 
canons  not  formerly  confirmed,  allowed,  or  enacted  by  Parliament,  or  by  the  Established  Laws  of  the 
land,  as  they  stood  in  the  year  of  our  Lord  One  thousand  six  hundred  and  thirty-nine." 

But,  on  consideration,  it  will  be  seen  that  the  words  are  caidloiuirij ,  and  were  intended  to  prevent 
any  misconception  as  to  the  force  of  this  Act,  which  was  passed  "  for  explanation  of  a  Clause  contained 
in"  17  Charles  I.  c.  3.  The  Act  merely  excludes  these  Canons  from  any  Parliamentary  authority  which 
it  might  be  supposed  to  confer  on  them ;  but  then  it  does  precisely  the  same  with  "  any  other  Eccle- 
siastical laws  or  canons  not  formerly  confirmed,  allowed,  or  enacted  by  Parliament:"  this  necessarily 
includes  the  Canons  of  1603-4,  yet  their  authority  is  admitted.  The  Act  in  no  way  affects  the  recognized 
authority  derived  by  the  Canons  of  1610,  or  by  any  others,  from  Royal  Letters  Patent :  on  the  contrary', 
it  helps  to  confirm  such  authority  by  declaring  that  it  was  not  meant  "  to  abridge  or  diminish  the  King's 
Majesty's  Supremacy  in  Ecclesiastical  matters  and  affairs;"  and  of  this  the  confirmation  of  Canons  was 
made  an  important  part  by  the  Act  of  Submission  25  Henry  VIII.  c.  19. 

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  any  thing  more  than  Historical  authority  :  it  is  only  to  the 
Canons  of  1603-4  and  1640  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  1661,  sanctioned  as 
it  was  by  the  Convocations  of  the  two  Provinces  and  legalized  by  the  Act  of  Uniformity  13  &  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  Praj'er  Book,  as  being  of  supreme 
authorit3^ 

It  is  only  right,  however,  to  observe— that,  as  cudom  has  so  long  sanctioned  usages  in  accordance 
with  the  Canons  of  1603-4,  and  as  the  Ordmaries  and  other  administrators  of  the  Ecclesiastical  Laws 
have  allowed  the  superior  Rule  to  remain  in  abeyance,  those  who  do  not  act  upon  the  reimposed  Rubric 
ought  not  to  be     igarded   as  culpably  negligent  of  the   law:   nor   is   it  likely  that  they  would  be 


Ixs 


A  RITUAL  INTRODUCTION 


considered  li;djle  to  Ecclesiastical  censure  or  punishment  for  the  omission;  unless,  inJeeJ,  such  omission 
\vas  in  disregard  of  an  Episcopal  admonition  to  obey  tlie  law. 

The  RuLiic  relating  to  tlie  Ornaments  of  the  Church  and  of  the  Ministers,  which  stood  in  the 
Rooks  of  Elizabeth  and  James  I.,  is  retained,  then,  with  certain  verbal  changes  (not  however  atTec-ting 
its  former  sense)  in  the  Prayer  Rook  of  1662,  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,  b}^  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 
Hook,  and  with  much  appropriateness ;  for  it  not  only  furnishes  an  exact  mode  of  solving  doubts  which 
may  arise  as  to  the  precise  meaning  of  the  directions  \\\uc\\  prescribe  things  to  be  used  in  Di\'ine  Service, 
but  also  it  is  a  reliable  guide  in  ascertaining  whether  any  thing  not  prescribed  is  needful  or  suitable  in 
executing  the  Offices  which  the  Prayer  Rook  provides. 

Rut,  though  the presexf  autliorUij  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  the 
Churches  of  St.  Paul,  Knightsbridge,  and  St.  Ramabas,  Pimlico,  led  to  a  definitive  Judgment  on  this 
point  by  the  existing  Final  Court  of  Appeal  in  Ecclesiastical  Causes,  viz.  the  Judicial  Committee  of 
Her  Majesty's  Privy  Council '. 

In  judicially  interpreting  this  Rubric,  with  the  view  of  applying  it  to  the  Ornaments  complained  of, 
the  Judges  drew  a  clear  distinction  between  Ornaments,  i.  e.  Articles  "used  in  the  Services,"  and 
Articles  "set  np  in  Churches  as  Ornaments,  in  the  sense  of  decorations." 

They  expressed  themselves  "  satisfied  that  the  construction  of  this  Rubric  which  they  suggested  at 
the  hearing  of  the  case  is  its  true  meaning,  and  that  the  word  '  ornaments '  applies,  and  in  this  Rubric 
is  confined  to  those  Articles  the  use  of  which  in  the  Services  and  JNIinistrations  of  the  Church  is 
prescribed  by  the  Prayer  Rook  of  Edward  the  Sixth." 

In  proof  of  this  they  added,  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  Forcelliui's  Dictionary,  is  used  '  pro 
quocumque  apparatu,  seu  instrumento.'  All  the  several  articles  used  in  the  performance  of  the 
Services  and  Rites  of  the  Church  are  '  Ornaments.-"  Vestments,  Rooks,  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  'Rum's  Ecclesiastical  Law'  (vol.  i.  pp.  375 — 377).  In  modern  times,  Organ."! 
and  Rclls  are  held  to  fall  under  this  denomination." 

Having  thus  defined  the  term  "  Ornaments,"  their  Lordships  then  intei-preted  the  expressions 
" Authority  of  Parliament "  and  "Second  Year"  as  connected  with  the  Reign  of  Edward  \l.:  their 
conclusion  was  arrived  at  thus  : — 

After  noticing  the  alterations  in  King  Edward's  Second  Prayer  Rook  (which  diminished  the 
number  of  the  Ornaments  prescribed  in  his  First  Rook),  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 
be  re-established,  whether  it  should  be  according  to  the  First,  or  according  to  the  Second  Prayer  Rook 
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  Rook, 
with  certain  alterations ;  but  the  Ornaments  of  the  Church,  whether  those  worn  or  those  otherwise  used 
by  the  jMinister,  were  to  be  according  to  the  First  Prayer  Rook." 


'  The  causes  were  argued  before  tlie  Lord  CluiuceUor  (Cran- 
worth),  Lord  Wensleydale,  T.  Pemberton  Leigh  (afterwards  Lord 
Kingsdowii),  Sir  John  Pattesou,  and  Sir  William  H.  Maulc ;  the 
Archbishop  of  Canterbury  (Suuiner)  and  the  Bishop  of  Loudon 
(Tait)  being  summoned  by  command  of  the  Queen  to  attend  and 
udvise  at  the  hearing.     After  seven  days'  argument  in  February, 


thcii'  Lordships,  on  ll;irch  21st,  made  their  Report,  which  w.is 
subsequently  eonfUnned  by  the  Queen  in  Council.  The  Counsel 
for  the  Appellants  were  Sir  Fitzroy  Kelly  and  Dr.  Philliuiore  (now 
Queen's  Advocate) ;  and  Dr.  Bayford  aud  Mr.  A.  J.  Stephens  for 
the  Respondents. 


TO  THE  PRAYER  BOOK.  Ixxi 

Then  tiiey  compare  tlie  four  Directions,  as  to  the  Ornaments,  which  occur  in  the  Elizabethan  Act  of 
Uniformity  and  the  Prayer  Books  of  1559, 1603-4,  1662  (given  already  at  p.  Ixvi) ,  declaring  of  them  that 
"  they  all  obvaously  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  has  indeed  been  questioned, 
and  with  some  reason,  whether  what  can  be  gathered  from  the  known  records  of  the  time  warrants 
this  decision  as  to  the  date  in  question ;  but  if  it  be  an  error,  it  is  practically  unimportant  in  connexion 
with  their  entire  interpretation  of  the  Ruljric  ;  for,  whether  1547 — the  date  of  King  Edward's  Injunc- 
tions, or  1549 — the  date  of  the  First  Prayer  Book,  be  the  "Second  Year"  mentioned  in  the  Rubric, 
the  result  is  the  same,  becaiise  no  change  was  made  in  the  Ornaments  between  those  years.  More- 
over, the  Rubric  has  now  been  judicially  interpreted  by  a  Court  from  which  there  lies  no  appeal, 
and  therefore  that  interpretation,  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  showed  in  reference  to  the  meaning  of 
this  Rubric,  viz.  that  though  it  is  prescriptive,  it  is  not  exhaustive :  this  opinion  was  arrived  at  from 
their  consideration  of  the  fact,  that  the  Second  Prayer  Book  of  Edwai-d  VI.  (like  the  First  Book,  and 
indeed  the  previous  Service-books)  "  does  not  expressly  mention "  every  thing  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-tahle  (which  is 
not  prescribed  nominatim)  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  agree 
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 
ordered  by  the  Prayer  Book,  the  directions  contained  in  it  must  be  strictly  observed ;  that  no  omission 
and  no  addition  can  be  permitted ;  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  Serrice,  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  judgment,  "  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  were  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  1663, — the  one  at  present  in  use. 
It  may  not  be  useless  to  say,  that  before  any  Edwardian  Ornament  is  re-introduced,  under  the  terms  of 
this  decision,  it  must  first  be  inquired,  whether  the  particular  Ministration  in  which  it  is  proposed  to 
employ  it  is  now  so  essentialli/  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  veiy  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  the  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  incon- 
sistent vAih.  later  Ecclegiastical  Law. 


Ixxii  A  RITUAL  INTRODUCTION 

II.  The  Salisbury  Missal,  wliieli  was  the  Liturgy  chiefly'  used,  and  of  which  a  new  edition  was 
published  by  authority  in  1541  :  the  Bangor,  Hereford,  and  Yoric  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  use.  "The  Order  of  the  Communion"  of  154-8  (which  provided  for  the  administration  of  the 
Lord's  Supper  in  b(.)th  kinds)  directed  that  "  until  other  order  shall  be  provided,"  there  should  be  no 
"  varying  of  any  other  rite  or  ceremony  in  the  IMass ;"  so  that  these  Service-books  continued  to  be  used 
intact  until  the  first  Prayer  Book  of  King  Edward  VI.  was  published  in  1549. 

III.  The  directions,  explicit  or  implicit,  in  the  Prayer  Book  of  1549. 

IV.  The  Inventories  of  Ornaments  which  were  made  ia  pursuance  of  Edward  VI.'s  Instructions  to 
the  Commissioners  appointed  in  1553  to  survey  the  Chm-ch  goods  throughout  the  kingdom.  These 
Inventories  are  very  numerous,  and  for  the  most  part  are  preserved  in  the  Public  Record  Office,  Fetter 
Lane,  London:  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  reliable  as  being  likely  to  show 
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  Chm-ch, 
and  a  Coimtry  Parish  Church. 

Secondli/,  It  must  be  detennined  what  Ornaments,  whether  by  express  prescription  or  by  plain 
implication,  are  now  pointed  out  for  use  in  the  IMinistrations  of  the  Church  of  England. 

V.  These  Ornaments  are  to  be  sought  in  the  Canons  of  1603-4  and  of  1G40 ;  also  in  the  directions, 
explicit  or  implicit,  of  the  present  Book  of  Common  Prayer. 

"  ORNAMENTS  OF  THE  CHURCH." 


English  Canoxs 
A.D.  740  to  1463. 


Altars  of  stoue. 
A  Table. 


Prontal   for  the  Higl) 

Altar. 
A    clean    white    large 

hnen   cloth  for   the 

Altar. 


Corporas  (aud  Case). 

"A  very  clean  cloth" 
for  "the  Priest  to 
wipe  his  lingers  and 
lips  after  receiving 
the  Sacrament." 

Pnten. 

Chalice. 

Wine  and  Water  to  he 

used, — implying  vcs- 

Bcls  for  them. 


II. 

The  Old   Ex-glish 

LlTTTEGIES. 

1.  Sarum. 

2.  Bangor. 

3.  York. 

4.  Hereford. 


1,  2,  3,  4.  Altar. 


1.  Linen  Cloth. 


1,  2,  3,  4.  Corporal. 

2.  Sudarium. 


1,  2,  3,  4.  Paten. 

1,  2,  3,  4.  Clialice. 

1,  2,  3,  4.  Wine  and 
Water  brought  to 
the  Priests, — imply- 
ing vessels  in  which 
to  bring  them. 


III. 

TuE  Peater  Book 
A.D.  1519. 


The  Altar,  the  I-ord's 
Table,  God's  board. 


'  laying     the     bread 
upon  the  Corporas." 


"  Paton  or  some  other 
comely  thing." 

Chalice  or  Cup. 

Cruetts  —  implied  in 
"putting  the  Wine 
into  the  Chalice  .  .  . 
putting  thereto  a 
little  pui'e  aud  clean 
water." 


IV. 

Ijttentoeies. 

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  TalniU  with  a  frame. 
1,  2.  Cushions. 

1,  3.  Fmnts  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.  Corporis  Cloths. 


1,  2,  3.  Paten. 

1,  2,  3.  Clialice. 
1,  2,  3.  Cruetts. 


More  kecint  Authoeities. 

1.  Canons,  1603-4. 

2.  Canons,  1610. 

3.  The  Prayer  Book,  1662. 


1.  A  Conmiuniou  Table, 

2.  An  Altar. 

3.  The  Lord's  Table. 
[Desk    or    Cushion  —  needed 

for  the  Altar  Book.] 
1.  A  carpet  of  silk  or  other 

decent  stuti*. 
1.  A  fair  Linen  Cloth. 
3.  Fair  white  Linen  Cloth. 


3.  A  fail'  Linen  Cloth  for 
covering  what  remaineth  of 
the  Consecrated  Elements. 

[JIundatory — needed  to  wipe 
Chalice,  &c.] 


3.  Paten. 

3.  Cup  or  Chalice. 

1.   Pot   or   Stotip   in    which 

to  bring  the   Wine  to  the 

Communion  Table. 
3.  Flagon. 


"The  preference  which  seems  to  have  been  given  to  the  Kites 
of  Sarum  is  illustrated  by  the  circumstance,  that  the  Convocation 
of  Canterbury  decreed,  March  3,  1511,  that  the  "use  and  custom 


of  the  Cliureh  of  Salisbury  should  be  observed  by  all  aud  singular 
clerics  throughout  the  Province  of  Canterbury,  in  saying  their 
canonical  hours."  ( Wilkins'  Concilia,  iii.  861-2.) 


TO  THE  PRAYER  BOOK. 


Ixxiii 


"ORNAMENTS  OP  THE  CHURCH"   {coidimieiT). 


T. 

Bread  to  be  offered  by 
the  faitlif'ul — iiiiply- 
ingf  somejircsuntution 
of  it  at  the  time. 


Bells,  with  their  ropes. 


Cross,  for  processions 
and  for  tlie  dead. 

"  Two  Candles,  or  one 
at  the  least,  at  the 
time  of  High  Mass." 


A  Cense  pot. 


Font  of  stone,  with  a 
lock  and  key. 


Images,  especially  of 
tlie  Saint  to  which 
the  Church  is  dedi- 
cated. 

Banners  for  Rogation 
Days. 

A  Bier  for  the  dead. 


II. 

1,  2,  3,  4.  Bread, 
Wine,  and  Water, 
brought  to  the 
Priest,  —  implying 
some  place  from 
which  they  were 
brought. 


1.  Cross,  Crucifix. 


1.  Two  Wa.t  Candles 
in  Candlesticks  to  be 
carried  to  the  Altar 
steps. 

1,  2,  3.  Thurible. 


1.  Font. 


1, 2.  Pulpit  (or  Ambo) 
for  the  Epistle  and 
(Jospel. 

1.  Seats. 


1.  Images. 


1.  Banners. 


III. 

Credence— implied  in 
"  then  shall  the  Mi- 
nister take  so  much 
Bread  and  Wine  as 
shall  suffice  .  .  .  and 
setting  both  the 
Bread  and  Wine 
upon  the  Altar." 

Poor  men's  Box. 


Font. 


Pulpit. 


Chair  for  Archbishop 
or  Bishop. 


IV. 

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. 


2.  Cloth  for  the  Pulpit. 


2.  Organs. 


1,  3.  Banners. 


2.  Ilersc  Cloth  for  burying. 
1,  3.    Cloths    to   cover  and 

keep  clean  the  Linen  Altar 

Cloth. 


V. 

3.  Credence  —  implied  in 
"when  there  is  a  Commu- 
nion the  Priest  shall  then 
place  upon  the  Table  so 
much  Bread  and  Wine  as 
he  shall  think  sutficieut." 


3.  Bason  for  Alms. 

1.  Chest  for  Alms. 

1,  3.  Bell  for  the  Services  of 
the  Church,  and  for  any 
passing  out  of  this  life. 

Cross — lawlul  as  a  decorative 
Ornament. 

Two  Lights — the  old  direc- 
tions for  them  not  repealed. 

Standard  Candlesticks — con- 
sistent with  the  Services. 


Censer- Use  of  Incense  never 
Icgallj'  abolished. 

1,  3.  Font. 

3.  Vessel  for  Water  —  im- 
plied in  "  then  to  be  filled 
with  pure  water." 

3.  Shell  —  consistent  with 
**  pour  water.'* 

1,  3.  Litany  Desk  —  implied 
in  "  some  convenient  place" 
and  "  the  place  where  they 
are  accustomed  to  s.ay  the 
Litany." 

1.  Stall  or  Eeading-pew,  to 
read  Service  iu. 

1,  3.  Pulpit. 

3.  Kneeling  -  desk  —  for 
Churchiugs. 

3.  Chair  for  the  Archbishop 
or  Bishop. 

Organ — desirable. 

1.  The  Ten  Commandments. 

"  Other  chosen  senteuccs 
upon  the  walls." 

(Decorative  Ornaments^ 
3.  Rogation  Days  recognized. 

Bier — requisite. 
Pall — requisite. 
Covering  for  Linen  Cloth — 
desirable. 


Besides  the  "Ornameuts"  contained  in  this  List,  there  are  many  others  mentioned  in  the 
Inventories,  which  are  merely  Ornaments  "  in  the  sense  of  Decorations."  Such  are  the  followmg : — • 
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,  or  Monstrance,  with  its  covering  and  canopy  for  the  Reserved 
Sacrament  (the  former  of  which  could  only  be  used  in  circumstances  which  really  necessitated  Reser- 
vation for  the  Sick);  Bason  and  Towel  for  the  Priest  to  wash  his  hands 'before  Consecrating;  Sanctus, 
Sacryng,  and  other  Bells ;  Light  and  Covering  for  the  Easter  Sepulchre ;  Vessels  for  Holy  Water ;  the 
Chrysmatory  for  the  oil  of  Unction  in  Baptism  and  Visitation  of  the  Sick ;  the  Pax  for  the  Kiss  of 
Peace ;  the  Reliquary, 

i 


Ixxiv 


A  KITUAL  INTRODUCTION 


"  ORNAMENTS  OF  THE  MINISTERS.' 


Cope. 

I'rincipal     Mass  Tcst- 

incnt. 
Chpsible. 

Dalmatic  (for  Deacon). 
Tanic  (for  Sub-deacon). 

.,Ube. 
Girdle. 
Stole. 
JIaniple. 


Amice. 


Surplices. 


II. 

1,  2.  Cope. 

1,  2,  4.  Vestment. 

1,  2.  Cbasuble. 
1.  Dalmatic. 
1.  Tunicle. 

1,  4.  Albe. 


I 


1,  2,  4.  Amice. 


1.  Gremi;;l  {or  Apron). 


1,  2.  Surplices. 


III. 


Cope. 
Vestment. 


Tunicles. 
Albes. 

Pastoral  Staff  (Up.)- 

Rocbette  (Bp.). 

Surplice. 
Hood. 


IV. 

1,  2,  3.  Cope. 

2,  3.  Vestment. 

1,  3.  Cbasuble. 
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.  King  (Bp.). 


2,  3.  Surplices. 


1.  Cope. 

3.    General  Snirie. 

"And  bcre  is  to  be  noted, 
that  such  Ornaments  of  the 
Church,  and  of  the  Minis- 
ters thereof  at  all  times  of 
their  Ministration,  shall  be 
retained  and  be  in  use  as 
were  in  this  Church  of 
JSngland  by  the  ,\uthority 
of  Parliament,  in  the  second 
year  of  the  Reign  of  King 
Edward  the  Sixth." 


3.  "  Rochet "  and  the  rest  of 

the  *'  Episcopal  Habit." 
1.  Surplice. 
1.  Hood. 
1.  Tippet. 


It  will  be  seen,  by  an  examination  of  these  comparative  Tables  of  Ornaments,  that  very  few  inilecil 
of  those  which  are  mentioned  in  the  Inventories,  the  old  English  Canons,  and  the  Sarum  and  other 
books,  are  not  distinctlj'  and  by  name  shown  to  be  legally  usable  now  if  the  combined  authority  of  the 
Prayer  Books  of  1549  and  1602,  together  with  that  of  the  Canons  of  1603  and  1640,  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  connexion  with  which  these  Ornaments  were  employed. 

If  it  were  necessary  here  to  resort  to  a  further  mode  of  proving  what  Oruamonts  are  now  laivful  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.  Ixx.  Tlie  Judges  referred  to  a  List  of  Church  Ornaments,  extracted 
from  Lt/ndwood,  in  Burn's  Ecclesiastical  Law :  they  all  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.  12S1;  and  [3]  Archbishop 
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  (Ang.  Cath.  Library)  :  a  comparison  of  them 
would  show  what  was  considered  to  be  generaUij  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 
Services  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  shown  at  p.  Ixvi)  were  certain  verbal  changes  made  in  the  Rubric,  as  it  had  been  printed  in  the 
Books  of  1559  and  1604,  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 
Presbyterians  said,  "  Forasmuch  as  this  Rubric  seemeth  to  bring  back  the  Cope,  .i^Ube,  &c.,  and  other 
Vestments  forbidden  by  the  Common  Prayer  Book,  5  &  6  Edw.  VI.,  and  so  our  reasons  alleged  against 
ceremonies  under  our  eighteenth  general  exception,  we  desire  that  it  may  be  wholly  left  out."  (Cardw., 
Conf  p.  314.)  The  Bishops  replied,  "  §  2.  rub.  2.  For  the  reasons  given  in  our  answer  to  the  eighteenth 
genera],  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  now  come  to  the  main  and  prin- 
cijial  demand  as  is  pretended,  y'vL.  the  abolishing  the  laws  which  impose  any  ceremonies,  especially  three. 


TO  THE  PRAYER  BOOK.  Ixxv 

the  surplice,  the  sign  of  tlie  cross,  and  kneeling.  Tliese  are  the  yoke  which,  if  removed,  there  mi<j-ht  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  ha\e  liberty  to 
add  and  leave  out  what  he  pleases."  (Ibid.  p.  315.)  In  what  light  the  excepting  Ministers  viewed 
this  answer  of  the  Bishops  may  be  gathered  from  their  "Rejoinder"  (London,  1661),  where,  in  noticin"- 
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  ?"  [_Doaimenfs  relafing  io  the  Act 
of  UniformHi/,  1863.     Grand  Bebafe,  &c.,  p.  118.] 

It  is  plain,  therefore,  that,  in  the  judgment  of  the  Ejjiscopal  authorities  at  that  time,  it  was  con- 
sidered desirable  to  legal'ize  a  provision  for  Ornaments  wliich,  if  acted  upon,  would  conform  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  Praj'er  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.  Ixvi ',  in  his  "Particulars  to  be  considered,  e.rjolained,  and 
corrected  in  the  Book  of  Common  Prayer"  he  says,  veitli  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  difTerence  about  them."  (Works,  v.  p.  507.)  Moreover, 
as  is  also  mentioned  in  the  same  note  (p.  Ixvi),  he  had  begim  to  write  a  List  of  the  Ornaments,  but  got 
no  further  than  the  word  "  Surplice." 

There  does  not  appear  to  be  any  explanation  on  record  to  show  why  this  suggestion,  apparently  so 
valuable,  was  not  acted  upon.  Probably  the  ground  which  had  to  be  recovered  after  fifteen  j^ears'  banish- 
ment of  the  Prayer  Book  from  Churches  which  had  also  been  more  or  less  despoiled  of  their  Ornaments, 
comlnned  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  thirty  years  which  have  elapsed  since  the  termination  of  the  first  quarter  of  this  Nineteenth 
Century  have  been  gradually  realizing  this  probable  expectation  of  a  future  development,  in  a  way  and  to 
an  extent  with  which  no  previous  period  since  1663  can  be  at  all  compared  :  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  practicalhj  raised,  though  in  fact  it  was  considerably  lower  than 
the  one  legally  prescribed.  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  \^^th  which  the  acts  of  Public  Worship  should  be  siu-rounded :  these  and  other  favourable 
circumstances  have  combined,  notwithstanding  much  indiflTerence  and  opposition,  to  produce  a  re-action 
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  staljle  character. 

The  present  time,  then,  would  seem  to  be  a  not  unfavourable  one  for  endeavouring  to  act  upon 
Bishop  Cosin's  suggestion  by  specifying  in  this  Annotated  Praj'er  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 


'  Wicre  it  will  be  seen  also  tli.it  in  liis  Dm-liam  Prayer  Book  he  lias  written  tlie  exact  words  of  Elizabotli's  Act  of  Uniformity, 
except  in  the  slight  variation  "  at  all  times  of  their  Ministration,"  thus  putting  the  Rubric  into  its  present  form. 

i  a 


Ixxvi 


A  RITUAL  INTRODUCTION 


that  they  "  shall  be  retained,  and  be  in  use."  Tlie  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  show  more  explicitly  the  prescribed  use  or  the  inherent  fitness  of  the  several  Ornaments  in 
connexion  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  v,-hich 
may  be  accounted  as  Rubrically  supplemental  by  the  latter  being  printed  in  Italics. 

ORNAMENTS  OP  THE  CHURCH. 


To  be  used  .it 


Altar  or  Lord's  Table. 

Cross  or  Picture. 
Frontal  and  Super-froutal. 
The  Two  Lights. 

The  Linen  Cloth. 
Book  Rest  or  Cuslnou. 
Corporal  and  Case. 

Fair  Linen  Cloth  or  Veil, 
l^nson  for  Ahns,  &e. 
Standard  Candlesticlcs. 
I'aten  and  Chalice. 

Paten     for    Bread     to     be 

ottered. 
Flagon  for  Wine  and  Water. 
Veil  (Silk)  to  cover  Vessels. 
Linen  Palls  to  cover  Chalice. 
Mandatory. 
Censer,  S^-c. 

Font  and  Vessel  for  Water. 
Bier  and  Fall. 
Processional  Cross. 
Banners, 
Chair. 


AiatLius, 

Evensong, 

Litany,  Coni- 

minatiou. 


Holy    Com- 
munion. 


Baptism, 

Public  and 

Private; 

Catechizing. 


Matrimony. 


\'isitation 
and  Commu- 
nion of  the 
Sick. 


To  be  always  there,  being  a  permanent  Ornament,  i.  e.  Decoration. 

To  be  always  there,  being  the  ordinary  Fui'uiture. 

Evensong 


When  a  Cele- 
bration. 
do. 

When  a  Cele- 
bration, 
do. 


Wlien  a  Cele- 
bration. 

do. 
do. 
do. 
do. 
do. 
do. 


Com.  of  Sick. 

Com.  of  Sick. 

do. 

Com.  of  Sick. 


do. 
do. 
do. 
do. 
do. 


Churching 
of  Women. 


To  present 
her  Offerings. 


For  Public  Baptisms — some  convenient  vessel  for  Private  Baptism. 

Still  retained  in  some  Cathedrals,  e.  g.  Chichester. 

For  Rogation  Days  and  speci;U  occasions. 

For  the  .Vrchbishop  or  Bishop  at  Ordinations  and  Confirmations. 


Burial  of  the 
Dead. 


If  a  Celebra- 
tion. 


Mluni  a  Cc'.e- 

bratiou. 

do. 

When  a  Cele- 
bration, 
do. 
do. 

mienaCle- 
bration. 

do. 
do. 
do. 
do. 
do. 


Cope  or  Vestment. 

Dalmatic   (for   Gospeller   or 

Deacon). 
Tuuicle     (for    Epistoler    or 

Sub-deacon). 
Albe  and  Girdle. 
Stole. 
Maniple  and  Amice. 

Surplice  (with  Sleeves). 
Hood  or  Tippet. 


ORNAMENTS  OP  THE  MINISTERS. 


Wlien  a  Cele- 
bration. 


do. 

do. 
do. 


^Ticn  a  Cele- 
bration. 


When  a  Cele. 
bration. 

do. 

do. 
do. 


When  a  Cele- 
bration. 


Pochette. 


Surplice  or  Albe. 
Cope  or  Vestment. 
Pastoral  Staff. 
Gremial  or  Apron, 
Mitre  and  Ring. 


EPISCOPAL  ORNAMENTS. 


Public  Bap- 
tism and 
Catechizing. 

do. 

do. 

do. 

do. 

do. 


*  *ti  T?  f^'."""'^"'  Ornaments  are  the  same  for  Confirmation,  Ordination,  Consecration  of  Churches  and  Burial  Grounds: 
pcrliaps  tl"^  liul^nc  at  the  end  of  the  First  Prayer  Book,  iu  directing  "  a  Surplice  or  Albe,  and  a  Cope  or  Vestment,"  may  have  intended 
the  use  ot  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  btit 
.portant  to  consider  such  points  as  [a]  their  material,  [b]  their  colour,  [c]  their  >««,  particularly  in 


TO  THE  PRAYEll  BOOK.  Ixxvii 

reference  to  sueli  of  tliem  as,  by  reason  of  long  disuse,  are  but  little  known  to  the  greater  part  of 
English  Church  peojjle.  The  fact — that  those  Ornaments  which  have  been  retained  in  use  amono-  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  ease  with  those 
Ornaments  which  have  fallen  into  disuse  :  and  this  view  is  strongly  confirmed  by  the  very  o-eneral 
preservation  of  these  ancient  characteristics  in  the  Royal,  Noble,  Civic,  Legislative,  Judicial  ]Militar\' 
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  modern  restorations  which  have 
been  accomplished,  the  permanent  Decorations  of  Churches,  the  Altar-plate,  and  Altar-coverings  have 
decidedly  followed,  for  the  most  jiart,  the  ancient  patterns  and  models  which  were  familiar  at  the  period 
selected  as  the  Standard  in  the  Rubric  on  Ornaments. 

Tlie  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  with  other  Branches  of  the  Catholic  Church.  Though  most  has  perished,  cuouo-h  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  fm'nish  authoritative  "■uidance,  espe- 
cially 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  own  taste.  The  followng  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  emploj^ed  in  furnishing  and  decorating  the  Altars  and  Chancels  : 
they  are  all  of  the  date  of  1553  and  1553,  and  so  they  cxhiljit  accurately  Ornaments  which  were 
preserved  in  the  Churches  at  the  very  period  to  which  the  Rubric  on  Ornaments  directs  attention,  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,  Out\Aic]i,  London,  1552-3;  and  Stanford-in-the-Vale,  Berks,  1553,  have  been  used  already 
to  illustrate  other  points  :  the  two  additional  ones  now  cited  are  St.  PauFs  Cathedral,  1552,  and 
St.  Nicolas,  Cole  Abbey,  Loudon,  1552. 

MATERIAL  OF  VESTMENTS  AND  THE  NUMBER  IN  EACH  KIND. 


Cloth  of  Gold ....     30 
Cloth  of  Silver     ...       6 

Velvet 137 

Satin 30 

SUk 134 

337 


Sarsnett 16 

liawdkyn      .     .     .     .226 

Daiiiiisk 110 

Tissue 54 

Chamlett      ....       9 

451 


Fustian G 

Buckram 2 

Dornvx 8 

Ser<i;e 1 

Various 48 


65 

Total  ...  853 
A  cursory  inspection  of  these  Lists  of  Ornaments  shows  at  once  that,  as  respects  [a]  Material,  the 
choice,  wliile  amply  varied,  ran  very  much  upon  the  richer  fabrics,  whether  of  Home  or  Foreign  ]\Ianu- 
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  wliat  was  to  be 
employed  seems  not  to  have  been  prescribed;  indeed,  had  there  been  a  desire  to  do  so  (which  is  very 
improbal)le)  the  varying  pecuniary  abilities  of  Parishes  would  have  made  it  needful  to  avoid  any  rule  on 
the  suljject,  except  requiring  them  to  provide  according  to  their  means  the  es.iential  (and  if  they  could 
any  supplementarij)  things  appertaining  to  the  Services  of  the  Chuj-eh. 

The  same  principle  is  acted  upon  now  in  the  TI0I3'  Eastern  Church.  A  Priest  of  that  Communion 
informs  the  writer  that  "there  are  no  strict  rules  for  the  IMaterial :  when  possible,  silken  and  brocaded 
Vestments  are  to  be  preferred.  "WHiere  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  catalogue  proves  it  to  have  been  with  us,  that  tlie  instinct  of  natural  piety, — viz.  the 


Ixxviii 


A  RITUAL  INTRODUCTION 


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,  Imagery, 
Eagles,  Herons,  Lions,  Dolphins,  Swans,  the  Sun  and  ]\Ioon,  Stars,  Wheat-sheaves,  Grapes,  Flowers, 
and  the  like,  adorned  the  Fabrics  of  which  the  Vestures  were  made ;  or  composed  the  rich  Orphreys, 
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  fidness  of  meaning 
contained  in  the  Psalmist's  words,  "  The  king's  daughter  is  all  glorious  mthin  :  her  clothing  is  of 
wrought  gold.     She  shall  be  brought  unto  the  king  in  raiment  of  needlework."     [Ps.  xlv.  13,  14.] 

So,  again,  as  to  [b]  Colour :  the  Inventories  now  under  examination  show  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  shown  in  the  following  Table  of  Vestments  which 
were  in  the  five  churches  at  the  date  of  the  Inventories  : — 

COLOURS  AND  NAMES  OF  THE  VESTMENTS. 


Copes  .    . 

Chasubles 
Dalmatics 
Tuuicles   . 


WTiite. 

■Red. 

Blue. 

Green. 

Yellow. 

Black. 

Variovn. 

Tot.als. 

121 

107 

83 

40 

20 

13 

75 

459 

28 

3i 

21 

10 

7 

15 

37 

155 

22 

33 

23 

6 

6 

13 

13 

116 

22 

21 

27 

6 

6 

12 

26 

123 

193 

198 

157 

62 

39 

53 

151 

853 

Totals  .     . 

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  Tunicle,  which  were  in  St.  Martin,  Out^dch. 

Green  occurs  much  less  frequently  than  other  colours  :  it  was  an  Exeter  colour,  and  is  also  found  in 
Lists  of  Vestments  belonging  to  the  Northern  Province ;  but  there  seems  very  little  to  indicate  with  any 
certainty  when  it  was  used,  though  perhaps  it  served  for  ordinary  week-days,  especially  in  Trinity-tide. 

So,  again,  with  regard  to  Blue :  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. ptirjile,  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 
"\'irgin  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 


Gold. 

Blue. 

Green. 

White. 

Keil. 

Black. 

Various. 

3 

11 

6 

18 

6 

2 

22 

3 

1 

6 

8 

2 

2 

9 

— 

6 

8 

4 

2 

4 

10 

— 

2 

— 

2 

5 

8 

— 

6 

20 

20 

32 

15 

41 

Besides  the  colotirs  already  enumerated,  others  are  sometimes  mentioned,  such  as  Brown,  TawTiey, 
iSIurrcy,  Pink,  and  Cheyney ;  also  combinations  of  colours,  viz..  Red  and  Green,  Paly  of  "\Aniite  and 
Green,  Red  and  AMiite,  Blue  and  White,  Blue  and  Yellow,  White  and  Red  chequered.  Those  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  have  for  several  centuries  subsisted  between  the  Church  and  the  Navy  ',  in 
the  Admiralty  and  Ecclesiastical  Courts,  may  have  tended  to  perpetuate  this  correspondence. 

'  Dver  {^fodern  Europe,    p.   189)   mentions  that   in   Spain  I   Don  Pedro,  Archbishop  of  Toledo,  was  High  Admiral  oi"  Castile 
rhihp  II.  brought  naval  matters  before  the  Imiuisilion,  and  that  I   "by  n  then  not  uncommon  union  of  oDSces." 


TO  THE  PRAYEll  COOK. 


Ixxix 


Further,  it  may  be  mentioned,  as  probably  indicating  the  effect  which  Ecclesiastical  customs  pro- 
duced or  helped  to  perpetuate,  that  Red,  Violet,  and  Black  are  mentioned,  as  colours  worn  on  the  Judi- 
cial Bench,  according  to  the  Term,  in  some  Regulations  made  by  the  Judges  in  16;35.  [See  Gentleman's 
Magazine,  Oct.  1768.]      Green,  also,  appears  to  have  been  at  one  time  a  favourite  colour  with  them. 

Moreover,  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  unsightly  Altar-tables  in  the  churches,  are  in  all  likelihood  the  traditional  use  of  these  same  colours 
which  formerly  were  more  commonly  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  Services  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  Holydays.  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  miuaturalJy  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  reallj'  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  in  part  be  definitely  ascer- 
tained, and  the  rest  may  be,  with  some  probability,  analogically  conjectured  from  the  Rubrics  of  the 
Sarum  Missal  compared  with  St.  Osmund's  Register  and  the  Inventories  of  Church  goods  already 
noticed.  The  Eastern  Church,  as  a  learned  Priest  of  it  states  (in  reference  to  the  Vestments  of  the 
Clergy),  does  not  give  " in  her  Ritual  books "  any  such  "minute  rules  with  regard  to  the  colours  of 
the  Vestments,  as  are  to  be  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,  &c..  Black  or  Purple  Vestments  are  worn.  It  is  customary  to  wear  White  Silk  Vest- 
ments (if  possible)  at  Epiphany  and  Easter."  In  this  description  of  the  general  and  unspccific  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  reliable  view  of  these  three  Rules ; 
though,  for  the  reasons  above  given,  the  Roman  rule  alone  is  the  fullest  and  most  exj^licit : — - 

COMPARATIVE  TABLE  OF  COLOURS  ACCORDING  TO  THE  SARUM,  ROMAN,  AND 

EASTERN  USE. 


Seasons. 

Advent — Sundays  in 

„        Week-diiys  in    ...     . 

Cliristmas — Octave  of      .     .     .     . 
„  rest  of  (except  i'cast, 

of  Martyrs) 

Epipliaiiy— Octave  of 

„  rest  of  

Septuagesima  to  Kastcr — Sundays 
„  Week-days  (Ferial) . 

Asli-Wednesday 

Maundy  Tliursday 

(iood  Friday 

Easter  Eve 


Easter — tliroughout  (ex.  In. Cross). 


Sarum. 

Roman. 

Eastern. 

Red. 

Violet. 

Violet 

Furple 

Violet. 

or  dark 

(prob.). 

colour. 

Wliite. 

White. 

White 

Wliite 

White. 

or  bright 

(prob). 

colour. 

White. 

White. 

White  W 

White. 

CireL-n. 

possible. 

Red. 

Violet. 

Violet 

Red  or 

Violet. 

or  dark 

Purple. 

colour. 

Red. 

Violet. 

do. 

Red. 

Violet. 

Black  all 

Red. 

Rhick. 

this  week 

Red. 

Violet, 

(Red  al- 

White 

lowed). 

for  Mass. 

White, 

White. 

White. 

bright. 

Festivuls,  itc. 


Circumcision  and  Triinsfiguratiou 
Festival  of  the  Name  of  Jesus 
Festivals  of  the  Holy  Cross  .  . 
Festivals  of  tlie  B.  V.  Mary  .  . 
(periiai)s  some 
St.  Micliacl  and  All  An<,'ols  .  . 
St.  John  Baptist— Nativity  of  . 
do.  Beheading  of  . 

Apostles  — out  of  Easter-tide    .     . 
St.  John  Evangelist — in   Christ- 
mas-tide       

St.  Jolm  Evangelist,  aute  port.  lat. 
Conversion  of  St.  Paul  .  ,  .  . 
Lannnas  Day. — St.  Peter  ad  Vine. 
Evanj^elists — out  of  Easter-tide   . 

All  Martyrs 

,,  in  Pa?chal  time    .     . 


Sarum. 

Whiter?) 
White  (?) 

Roman. 

White. 

White. 

Red. 

Red. 

White 

White. 

Ulue). 

White. 

White. 

Red  (?) 

White. 

Red 

(prob.). 

Red. 

Red. 

Red. 

Wliite. 

White. 

Red. 

Red. 

uncertain 

White. 

Red. 

White. 

Red. 

Red. 

Red. 

Red. 

White. 

White. 

No  pre- 
cise prac- 
tical rule 
<'an  be 
privenfor 
these:  the 
general 
principle 
which 
regula  tes 
the  colour 
for  sea- 
sons ap- 
plies to 
i'estivala 
which 
are  ob- 
served 


Ixsx 


A  RITUAL  INTRODUCTION  TO  THE  PRA^-ER  BOOK. 


COMPARATIVE  TABLE  OF  COLOURS,  &c.—(cont!imed.) 


Sermons. 

A>ceusiou — Oelavcof.     .     .     . 
,,  rest  of 

V  igil  of  Pentecost 

Pentecost 

Vigil  of  Holy  Trinity  .... 

Trinity  Sunday 

Sundays  in  Trinity  (es.  Gr.  Fc.) 
AVtck-days  (Ferial)  in  Trinity  . 


Sarum. 


TMiite. 

■miite 
(prob.). 
Red. 


Red. 
Red. 
Red  (?) 
Red. 
Green 
(iperLaps), 


Roman.     Eastern. 


Wliite. 
White. 

Violet, 

Red  for 

Mass. 

Red. 

Red. 

^\^litc. 

Green. 

Green. 


and 

mixed 

colours. 

Wliite 

or  Green, 

or  White 

and 

Greer. 

mixed. 


,*,  In  further  illustration  of  the  principle  which  (in  the  absence 
of  detailed  rules)  serves  to  direct  the  Eastern  Church  in  the 
choice  of  Colours  for  use  in  Divine  Service,  it  may  be  mentioned 
that  White  is  regarded  as  symbolical  of  Truth,  Sed  of  ardent  Love 
and  Passion,  Green  of  the  Life  of  Grace,  and  Violet  of  Peni 
tcnee. 


Festivals,  &c. 

Holy  Innocents — if  not  Sunday   . 
„  if  Sunday     .     . 

Confessors 

Bishops 

Doctors 

Holy  Men 

Virgins — not  Martyrs    .... 

Holy  Women 

All  Saints 

Ember  Seasons 

Rogation  Days 

Masses  for  the  Dead 

Offices  for  the  Dead 

Vigils 

Dedication  of  a  Church — Octave  of 
Processions 


Sarum. 

Roman. 

Red 

Violet. 

(prob.). 

Red. 

Yellow. 

White. 

uncertain 

White. 

do. 

Wiitc. 

do. 

White. 

Wliite. 

White. 

Wliite. 

White. 

White. 

White. 

Red. 

Violet. 

Red. 

Violet. 

Bl.ick. 

Black. 

Blue  or 

Black. 

Purple. 

uncertain 

Violet. 

White. 

White. 

Red. 

Violet. 

Eastern. 

by  the 

Eastern 

Church. 


Dark  co- 
lour. 
Black  or 
Puqile 
(ex.  East. 
week). 
Dark  co- 
lour. 


Having  tlius  given  some  desciiption  of  the  Material  and  Colour  of  the  "  Ornaments  of  the  Ministers," 
their  [c]  Form  may  be  best  shown  by  reference  to  the  Illustrations  and  accompanj-ing  descriptions  which 
will  be  found  in  the  General  Appendix  to  this  volume :  and  some  further  remarks  are  made  as  to  their 
use  in  the  Commimion  Service  at  p.  159. 

This,  then,  is  a  general  outline  of  the  Legal  and  Historical  groxmds  on  which  may  be  rested  the 
claim  to  use  in  the  Church  of  England  such  principal  Accessories  of  Divine  Service  as  can  be  fairly 
considered  to  form  part  of  the  Ritual  and  Ceremonial  heritage  of  the  Church.  The  l;ict — that  the 
Angheau  Communion  is  an  integral  portion  of  that  Mystical  Body — furnishes  the  most  valid  reason  for 
not  being  indifferent  to  the  aspect  which  she  should  present  when  viewed,  as  is  essential  to  a  right 
estimate  of  her  position,  in  connexion  with  the  rest  of  Christendom.  And  the  further  fact — that  the 
external  features  of  her  Public  Services  have  come  to  be  a  subject  of  common  and  public  discussion — 
renders  it  necessary  that  reliable  information  should  be  given  to  those  whose  opportunities  of  research  are 
unavoidably,  more  or  less,  limited. 

These  are  the  considerations  which  have  chiefly  influenced  the  line  of  argument  taken  in  this  portion  of 
the  Ritual  Introduction,  to  a  Volume  which  professes  to  deal  more  or  less  completely  with  all  the  various 
subjects  contained  in  the  Book  of  Common  Prayer.  It  is  hoped  that  what  has  been  advanced  will  assist 
the  reader  in  forming  a  satisfactory  judgment  on  points  which,  it  seems  clear,  are  acquiring  year  by  year 
an  increasingly  practical  character.  Much  more  might  have  been  stated  in  explanation  or  proof  of  the 
several  matters  considered,  but  an  essay  of  this  kind  must  bear  a  reasonable  proportion  to  the  other 
contents  of  the  Book,  and  moreover  it  cannot  advantageously  be  very  detailed  or  greatly  antiquarian. 
Those  who  desire  to  investigate  more  fully  and  particidarly  the  various  points  here  discussed  will  find  in 
the  List  of  Authorities  at  the  beginning  of  the  "\''olume  a  reference  to  works  which  may  be  usefully 
consulted. 

It  should  be  mentioned  in  conclusion  that,  while  from  the  nature  of  the  case  an  account  of  Ritual 
Accessories  belonging  to  the  Book  of  Common  Prayer  now  in  use,  could  not  merelj-  be  a  notice  of  antiquated 
Ecclesiastical  Usages,  it  is  nevertheless  not  the  object  of  this  Section  specially  to  advocate  the  restoration 
of  what  it  has  endeavoured  to  prove  to  be  conformable  to  the  law,  and  consistent  with  the  character  of  the 
English  Church.  The  reasons  which  must  influence,  and  the  conditions  which  must  regulate,  the  revival 
of  long  disused,  however  lawful.  Accessories  of  Divine  Service,  are  so  many  and  so  varied  as  of  themselves 
to  relegate  the  question  of  their  re-introduetion  to  a  sphere  bej-ond  the  legitimate  bounds  of  these  pages. 
The  pui-pose  of  this  Introduction  is  fulfilled  in  the  attempt  to  show  what  Accessories  the  Church  of 
Enghmd  apparently  designed  "  to  be  retained."  IFIiere  and  ic/icn  they  may  profitably  "  be  in  u.se"  can 
only  be  determined  by  those  who,  being  satisfied  with  the  truth  and  reasonableness  of  what  is  here  or 
elsewhere  stated,  are  in  a  lcgitim.atc  po.<;ition  to  decide  \ipon  tl;e  practical  application  of  information  thus 
obluined. 


THE  BOOK 


OP 


And  Administration 

Of  the 

SACRAMENTS, 

AND    OTHER 

RITES    AND     CEREMONIES 
Of  the  CHURCH, 
According  to  the  Use 

Of  the 

CHURCH     of    ENGLAND; 

Together  with  the 
PSALTER  or  PSALM8 


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 

DEjiCONS. 


2] 


THE  TITLE  OF  THE  PRAYER  BOOK. 


THE  TITLE  OF  THE  PRAYER  BOOK. 

Common  Prater']  This  familiar  term  seems  first  to  have  been 
nsed  authoritatively  in  a  rubric  to  the  English  Litany  of  1514 : 
"  It  is  thought  convenient  in  this  Common  Prayer  of  Procession 
to  have  it  set  forth  and  used  in  the  Vulgar  Tongue,  for  stirring 
the  people  to  more  devotion."  It  is  again  found  in  the  Injunc- 
tions of  Edward  VI.,  issued  in  1516-7.  But  it  is  a  very  ancient 
terra,  being  found  in  use  as  far  back  as  a.d.  252,  in  St.  C}T)rian's 
Treatise  on  the  Lord's  Prayer ;  of  which  he  wTites,  "  Fublica  est 
iiohis  et  Communh  Oratro." 

Common  Prayer  and  Puhllc  Prayer  are  not  theologically  iden- 
tical, although  the  terms  are  used  in  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  My  Name,  tliere 
am  I  in  the  midst  of  them."  [llatt.  xviii.  20.]  The  Name  of 
God  is  an  expression  used  with  gre.it  fi-equcncy  in  Holy  Scripture 
to  denote  the  authorHi/  of  God  ;  in  the  same  manner  as  we  say, 
that  the  ofiicial  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  the  Naiue  of  Christ  is  to  be  met  together  under 
His  atithority,  not  as  an  accidental  or  promiscuous  assembly ;  and 
officially,  that  is,  in  the  presence  and  with  the  aid  of  His  authorized 
agents. 

Thus,  true  Common  Prayer  is  that  which  is  off*ered  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  pre- 
supposes a  reverent  assent  to  our  Lord's  application  of  the  words, 
"  My  House  '  shall  be  called  the  honse  of  prayer,"  aBd  to  those 
already  quoted.  To  it  also  may  Tie  applied  the  words  of  St. 
Cyprian  - : — "  They  continued  with  one  accord  in  prayer,  mani- 
festing at  the  same  time  the  instancy  of  their  praying,  and  the 
agreement.  Because  God,  who  'maketh  men  to  be  of  one  mind  in 
an  house,'  admits  into  the  house  divine  and  eternal  those  only 
among  whom  is  unanimous  prayer." 

This  kind  of  prayer  is  therefore  the  higliest  kind  of  all.  Oth«- 
prayer  is  exalted  in  kind,  and  probably  in  efficacy,  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  members  are  in  'Communion  one  with  an- 
other through  the  One  Intercessor,  of  "Whom  the  ministers  of  the 
Church  are  the  earthly  representatives. 

and  administration  of  the  Sacraments]  This  does  not  ex- 
clude 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  pvits  forward  prominently  the  idea  of  a 
never-ceasing  round  ol  Divine  Service  .as  distinguished  from  the 
occasioual  (liowevcr  frcqnent)  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  connexion  with  those  which  immediately 
follow,  they  plainly  enunciate  the  principle  set  forth  mere  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  carrj-  it  out  in  their  own  way,  according  to  their  own  "use"  as 
to  detail  and  ceremonial '. 


according  to  the  vse  of  the  ChurcJt  of  J^nglandl  Tliis  right 
was  acted  upon  so  freely  in  ancient  days  that  there  w'as  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,  and  was  thus 
called  the  "  York  use,"  the  "  Bangor  use,"  the  "  Hereford  use." 
the  "  Salisbury  use,"  and  so  forth  :  but  when  uniformity  of  Com- 
mon 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 
England  and  Ireland"  are  substituted  for  the  words  "  the  Chnrch 
of  England,"  under  an  Order  of  Council,  diited  January  1, 1801 ; 
but  this  exercise  of  the  Royal  authority  goes  beyond  that  permit- 
ted by  the  Act  of  Uniformity  j  and  is  very  misleading  *.  Tlie 
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  is  put  upon 
the  real  title  of  the  Prayer  Book  when  it  is  printed  in  the  un- 
justifiable form  referred  to.  The  Church  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  im- 
portant variations  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  adoption  by  other  Churches  cannot  alter  the 
fact,  and  therefore  cannot  justly  influence  the  title.  However 
much  it  may  be  adopted  therefore  in  Ireland,  Scotland,  and  other 
possessions  of  the  English  crown,  America,  the  Book  of  Common 
Prayer  is  still  "  according  to  the  use  of  the  CInirch  of  England '." 

together  with  the  Psalter]  In  the  earlier  Prayer  Books  the 
PsiUter  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  fiiir  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  Bixik  for  the  first  time  in  1661. 

The  following  Tables  will  illustrate  some  of  the  preceding  re- 
marks, and  show  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  modem 
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 
aiTanged  in  parallel  columns  in  the  following  Table.  Tlicre  is 
thus  given  also  a  sort  of  bird's-eye  view  of  the  Il'istory  of  the 
Prayer  Book. 


'  Ti  Ki.pia.il.,  Kjrke,  Church,  the  house  of  the  Lord. 

'  On  the  lords  Pi.ijer,  iv. 

'The  phrase  "Rites  and  Ceremonies"  is  not  at  all  equivalent  to  our 
modern  ,vords  Ritual  and  Ceremonial :  but  refers  to  the  minor  services  of 
the  Church,  such  as  the  Commination,  or  the  ChurchinR  of  Women.  Arch- 
bishop Cranmer-s  fourth  art.cle  of  153G  is  a  good  illustration  of  the  meaning 
intended  :  "IV.  Of  R.tcs  and  Ceremonies.  As  vestments  in  God's  ser^'ice 
spnnkUng  holy  vrater;  giving  holy  bread;  bearing  candles  on  Candlemas 
Uay;    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  Friday;  setting  up  the  sepulchre  of  Christ;  hal- 
lowing the  font,  and  other  like  exorcisms,  and  hcnedictions,  and  laudable 
customs  :  that  these  are  not  to  be  condemned  and  cast  away,  but  continued, 
to  put  us  in  remembrance  of  spiritual  things.  But  that  none  of  these  cere- 
monies have  power  to  refiiit  sin." — Slrj'pe's  Memorials  of  Cranmer,  i.  89. 
Eccl.  Hist.  Soc.  Ed. 

A  rubric  at  the  end  of  the  Elizabethan  Prayer  Books  enjoins  also  that 
"every  parishioner  shall  communicate  at  the  least  three  times  iu  the  year, 
of  which  Easter  to  be  one,  and  shall  also  receive  the  Sacraments  and  other 
liitts  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  is  a  very  different  thing.  In  Rlarriage 
Licences,  and  in  Letters  of  Orders,  the  old  form  is  used  :  but  in  many  docu- 
ments the  alteration  has  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  head." 

*  The  distinctive  title,  "Church  of  England,"  is  very  ancient,  being  found 
in  Magna  Cliarta,  where  it  appears  to  be  used  as  a  familiar  phrase. 


THE  CONTENTS. 

§  Successive  Titles  of  the  Prayer  BooJc. 


[a 


1549. 

1552. 

1661. 

The  Book  of  the  Common  Prayer 
and  Administration  of  the  Sacraments, 
and  other  Rites  and  Ceremonies  of  the 
Church :  after  the  use  of  the  Church 
of  England. 

Londini  in  OfReina  Eichardi  Graftoni 
Kegii  impressoris.  Cum  privilegio  ad 
imprimendum  solum.  Anno  Domini 
MDXIIX.     Mense  Martii. 

[Colophon.]  Imprinted  at  London  in 
Fleet-street,  at  the  sign  of  the  Sun  over 
against  the  Conduit,  by  Edward  Wliit- 
church.  Tlie  seventh  day  of  March, 
the  year  of  our  Lord  1549. 

The  Book  of  Common  Prayer,  and 
Administration  of  the  Sacraments  and 
other  Eites  and  Ceremonies  in  the 
Church  of  England. 

T  Londini,  in  Officina  Edwardi 
Wliytchurche. 

%  Cum  Pi'ivilegio  ad  Imprimendum 
Solum.     Anno  1552. 

The   Book   of  Common-Prayer  and 
Administration  of  the  Sacraments,  and 
other   Eites  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  Consecrat- 
ing of  Bishops,  Priests,  and  Deacons. 

§  Successive  Tables  of  Contents. 


1549. 

1552. 

1661. 

The  Contents  of  this  Boole. 

The  Contents  of  this  Boole. 

The  Contents  of  this  Bool: 

1.  A  Preface. 

1.  A  Preface. 

1.  An  Act  for  tbe  Uniformity  of  Com- 

2. A   Table  and   Kalendar  for  Psalms 

2.  Of  Ceremonies,  why  some  be  abolished 

mon  Prayer. 

and   Lessons,  with   necessary  rules   per. 

and  some  retained. 

2.  The  Preface. 

taining  to  the  same. 

3.  The  order  how  the   Psalter   is  ap- 

3. Concerning  the  Service  of  the  Church. 

3.  The  Order  for  Matins  and  Evensong, 

pointed  to  be  read. 

4.  Concerning  Ceremonies. 

throughout  the  year. 

4.  The  Table  for  the  order  of  the  Psalms 

5.  The   Order  how  the  Psalter  is  ap- 

4. The  lutroits.  Collects,  Epistles,  and 

to  be  said  at  Morning  and  Evening  Prayer. 

pointed  to  be  read. 

Gospels,  to  be  used  at  the  celebration  of 

5.  The  order  how  the  rest  of  holy  Scrip- 

0. The  Order  bow  the  rest  of  the  holy 

the  Lord's  Supper  and  holy  Communion 

ture  is  appointed  to  be  read. 

Scripture  is  appointed  to  be  read. 

through  the  year,  with  proper  Psalms  and 

6.  Proper  Psalms  and  Lessons  at  Morn- 

7. A  Table  of  proper  Lessons  and  Psalms. 

Lessons,  for  divers  feasts  and  days. 

ing  and  Evening  Prayer,  for  certain  feasts 

8.  Tables  and  Eulcs  for  the  Feasts  and 

5.  The  Supper  of  the  Lord  and  holy 

and  days. 

Fasts  through  the  whole  year. 

Communion,  commonly  called  the  Mass. 

7.  An  Almanack. 

9.  The   Kalendar,   with    the   Table   of 

6.  The  Litany  and  Suffrages. 

8.  The  Table  and  Kalendar  for  Psalms 

Lessons. 

7.  Of  Baptism,  both  public  and  private. 

and  Lessons,  with  necessary  rules  apper- 

10. The  Order  for  Morning  Prayer. 

8.  Of    Confirmation,   where   also   is   a 

taining  to  the  same. 

11.  ITie  Order  for  Evening  Prayer. 

Catechism  for  children. 

9.  The  order  for  Morning  Prayer  and 

12.  The  Creed  of  S.  Alhanasius. 

9.  Of  Matrimony. 

Evening  Prayer,  throughout  the  year. 

13.  The  Litany. 

10.  Of  Visitation  of  the  Sick,  and  Com- 

10. The  Litany. 

Ik  Prayers   and   Thanksgivings   upon 

munion  of  the  same. 

11.  The  Collects,  Epistles,  and  Gospels, 

sevenJ  occasions. 

11.  Of  Burial. 

to  be  used  at  the  ministration  of  the  holy 

15.  The  Collects,  Epistles,  and  Gospels, 

12,  The  purification  of  women. 

Communion,  tbroughout  the  year. 

to  be  used  at  the  Ministration  of  the  holy 

13.  A   declaration   of   Scriptm'e,   with 

12.  The  order  of  the  ministration  of  the 

Communion  throughout  the  year. 

certain  prayers  to  be  used  the  first  day  of 

holy  Communion. 

16.  The  Order  of  the  Ministration  of 

Lent,  commonly  called  Ashwednesday. 

13.  Baptism,  both  public  and  private. 

the  holy  Communion. 

14.  Of  Ceremonies  omitted  or  retained. 

14.  Confirmation,  where  also  is  a  Cate- 

] 7.  The  Order  of  Baptism,  both  publick 

15.  Certain  notes   for  the   more   plain 

chism  for  children. 

and  private. 

explication    and    decent    ministration   of 

15.  Matrimony. 

18.  The  Order  of  Baptism  for  those  of 

things  contained  in  this  book. 

16.  Visitation  of  the  Sick. 

riper  years. 

17.  The  Communion  of  the  Sick. 

19.  The  Catechism,  with  the  Order  for 

18.  Burial. 

Confirmation  of  children. 

19.  Tlie  Thanksgiving  of  Women  after 

20.  Matrimony. 

childbirth. 

21.  Visitation  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,  and 

24.  A  Commination  or  Denouncing  of 

Deacons. 

God's  anger  and  judgments  against  sinners. 

25.  The  Psalter. 

26.  The  Order  of  Prayers  to  be  used  at 
Sea. 

27.  A  Form  and  Manner  of  Ordaining 

1 

Bishops,  Priests,  and  Deacons. 

A  •/. 

AN  ACT 


I'OR  THE 


UNIFORMITY    OF    COMMON    PKAYER, 

and  Service  in  the  Churcli,  and  Administration  of  the  SacramentSj 
Pr'uno  Mizabeihm. 


WHERE  at  the  death  of  our  late  Soveraign  Lord  King  Edward 
the  Sixth,  there  remained  one  uniform  order  of  Common  Service, 
and  Prayer,  and  of  the  administration  of  Sacraments,  Rites  and 
Ceremonies  in  tlio  Church  of  England,  which  w;is  set  forth  in  one 
Book,  intituled,  TJie  Boole  of  Common  Prayer,  and  Adminislra- 
iion  of  Sacraments,  and  other  Sites  and  Ceremonies  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  fo'-  the  Uniformity  of 
Common  Prayer,  and  Administration  of  the  Sacraments ;  The 
which  was  repealed,  and  taken  away  by  Act  of  Parliament,  in  the 
first  year  of  the  Reign  of  our  late  Soveraign  Lady  Queen  Mary, 
to  the  great  decay  of  the  due  honour  of  God,  and  discomfort  to 
the  professors  of  the  truth  of  Clirists  Religion  : 

Be  it  therefore  enacted  by  the  Authority  of  this  present  Par- 
liament, That  the  said  Statute  of  Repeal,  and  every  thing  therein 
contained,  only  concerning  the  said  Book,  and  the  Service,  Ad- 
ministration of  Sacraments,  Rites,  and  Ceremonies  contained  or 
appointed  in,  or  by  the  said  Book,  shall  be  void  and  of  none 
eft'ect,  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  Statute,  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  not- 
withstanding. 

[2]  And  further  be  it  Enacted  by  the  Queens  Highness,  with  the 
assent  of  the  Lords  and  Conunons  of  this  present  Parliament 
assembled,  and  by  the  Authority  of  the  same.  That  all,  and  sin- 
gular Ministers  in  any  Cathedral,  or  Parish-Church,  or  other 
j)lace  within  this  Realm  of  England,  Wales,  and  the  Marches  of 
the  same,  or  other  the  Queens  Dominions,  shall  fi-om  and  after 
the  Feast  of  the  Nativity  of  Saint  John  Baptist  next  coming,  be 
bounden  to  say  and  use  the  Mattcns,  Evensong,  celebration  of 
the  LoEDS  Supper,  and  administration  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  Authorized  bv  Parliament  in 
the  said  fifth  and  sixth  year  of  the  Reign  of  King  Edward  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  de- 
livery 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  Common 
Pr-.iyer  mentioned  in  the  said  Book,  or  minister  the  Sacraments, 
from,  and  after  the  Feast  of  the  Nativity  of  Saint  John  Baptist 
pext  coming,  refuse   to  use  the   said   Common  Prayers,  or  to 


minister  the  Sacraments  in  such  Cathedral,  or  Parish-Church,  or 
other  places,  as  he  should  use  to  minister  the  same,  in  such  or  ler 
and  form,  as  they  be  mentioned,  and  set  forth  in  the  said  Bo  >k, 
or  shall  wilfidly,  or  obstinately  standing  in  the  same,  use  any 
other  Rite,  Ceremony,  Order,  Form,  or  manner  of  celebrating  of  the 
Lords  Supper  openly,  or  pri\'ily,  or  Mattens,  Even  song,  admi- 
nistration of  the  Sacraments,  or  other  open  Prayers,  than  is  men- 
tioned, and  set  forth  in  the  said  Book,  \^Open  Prayer  in,  and 
through  this  Act,  is  meant  that  Prayer,  which  is  for  other  to 
come  unto,  or  hear,  either  in  Common  Churches,  or  pricile 
ChappeU,  or  Oratories,  commonly  called  the  Service  of  the 
Church^  or  shall  preach,  declare,  or  speak  any  thing  in  the  dero- 
gation, or  depraving  of  the  said  Book,  or  any  thing  therein  con- 
tained, or  of  any  part  thereof,  and  shall  be  thereof  lawfully  con- 
victed, 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,  the  profit  of  all  his 
Spiritual  Benefices,  or  Promotions,  coming,  or  arising  in  one 
whole  year  next  after  his  con'\'iction :  And  also  that  the  person  so 
convicted  shall  for  the  same  otfence  suffer  imprisonment  by  th«5 
space  of  six  moneths,  without  Bail,  or  Mainprise :  And  if  any 
such  person,  once  convict  of  any  offence  concerning  the  premisses, 
shall  after  bis  first  com-iction,  eftsoons  offend,  and  be  thereof  in 
form  aforesaid  lawfully  convict ;  That  then  the  same  person  shall 
for  his  second  offence  suffer  imprisonment  by  the  space  of  one 
whole  year,  and  also  shall  therefore  be  deprived  ipso  facto  of  all 
his  Spiritual  Promotions ;  and.  That  it  shall  be  lawful  to  all 
Patrons,  or  Donors  of  all  and  singidar  the  same  Spiritual  Pro- 
motions, or  any  of  them,  to  present,  or  collate  to  the  same,  as 
though  the  person  or  persons  so  offending  w-ere  dead  :  and  That, 
if  any  such  person,  or  persons,  after  he  shall  he  twice  convicted 
in  form  aforesaid,  shall  offend  against  any  of  the  premisses  the 
third  time,  and  shall  be  thereof,  in  form  aforesaid,  lawfully  con- 
victed ;  That  then  the  person  so  offending,  and  convicted  the 
third  time  shall  be  deprived  ipso  facto  of  all  his  Spiritual  Pro- 
motions, and  also  shall  suffer  imprisonment  during  his  life  :  And 
if  the  person,  that  shall  offend,  and  be  convict  in  form  aforesaid, 
concerning  any  of  the  premisses,  shall  not  be  Beneficed,  nor  have 
any  Spiritual  Promotion ;  That  then  the  same  Person,  so  offend- 
ing, and  convict,  shall  for  the  first  offence  suffer  imprisonment 
during  one  whole  year  next  after  his  said  conviction,  without 
Bail  or  Mainprise :  And  if  any  such  person  not  having  any  Spi- 
ritual Promotion,  after  his  first  conviction,  shall  eftsoons  off'end 
in  any  thing  concerning  the  premisses,  and  shall  in  form  aforesaid 
be  thereof  lawfully  convicted ;  That  then  the  same  person  shjill 
for  his  second  offence  suffer  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 


AN  ACT  FOR  THE  UNIFORMITY  OF  COMMON  PRAYER. 


[R 


the  Nativity  of  St.  John  Saplisf  next  coniinnj,  sliall  in  any 
Kuterludes,  Playes,  Songs,  Rimes,  or  by  other  open  words  de- 
clare, or  spook  any  tiling  in  the  derogation,  depraving,  or  de- 
spising of  the  same  Book,  or  of  any  thing  therein  contained,  or 
any  part  thereof,  or  shall  by  open  fact,  deed,  or  by  open  threat- 
iiings  compel,  or  cause,  or  otherwise  procure,  or  maintain  any 
I'arson,  Vicar,  or  other  Minister  in  any  Cathedral,  or  Parish- 
Church,  or  in  Cliappel,  or  in  any  other  Place,  to  sing,  or  say  any 
Common,  or  open  Pi-ayer,  or  to  minister  any  Sacrament  otherwise, 
or  in  any  other  manner,  and  form,  than  is  mentioned  in  the  said 
Hook ;  or  that  by  any  of  the  said  means  shall  unlawfully  inter- 
rupt, or  let  any  Parson,  Vicar,  or  other  Minister  in  any  Cathe- 
dral, 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  the 
said  Book ;  That  then  every  such  person,  being  thereof  lawfully 
convicted  in  form  ahovesaid,  shall  forfeit  to  the  Queen  our  Sove- 
raign  Lady,  Her  Heirs,  and  Successors  for  the  first  otTence  an 
hundred  marks  ;  And  if  any  person,  or  persons,  being  once  con- 
vict of  any  such  ofl'ence,  eftsoons  offend  against  any  of  the  last 
recited  offences,  and  shall  in  form  aforesaid  be  thereof  lawfully 
convict;  That  then  the  same  person,  so  offending  and  convict, 
shall  for  the  second  offence  forfeit  to  the  Queen  our  Soveraign 
Lady,  Her  Heirs,  and  Successors  Four  hundred  marks :  And  if 
any  person,  after  he  in  form  aforesaid  shall  have  been  twice  con- 
vict of  any  offence  concerning  any  of  the  last  recited  offences, 
shall  offend  the  third  time,  and  be  thereof  in  form  ahovesaid 
lawfully  convict ;  That  then  every  person,  so  offending  and  con- 
vict, shall  for  his  third  offence  forfeit  to  our  Soveraign  Lady 
the  Queen  all  his  Goods  and  Chattels,  and  shall  suffer  imprison- 
ment during  his  life  :  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  vcrtue  of  his  con- 
viction, in  such  manner  and  form,  as  the  same  ought  to  be  paid, 
within  six  weeks  next  after  his  conviction ;  That  then  every 
person  so  convict,  and  so  not  paying  the  same,  shall  for  the  same 
first  offence,  in  stead  of  the  said  sura,  suffer  imprisonment  by  the 
space  of  six  moneths  without  Bail  or  Mainprise  :  And  if  any 
person,  or  persons,  that  for  his  second  offence  concerning  the 
premisses  shall  be  convict  in  form  aforesaid,  do  not  pay  the  said 
sum  to  be  paid  by  vertue  of  his  conviction,  and  this  estatute,  in 
such  manner  and  form,  as  the  same  ought  to  be  paid,  within  six 
weeks  next  after  this  said  second  conviction ;  That  then  every 
person  so  convicted,  and  not  paying  the  same,  shall  for  the  same 
second  offence,  m  the  stead  of  the  said  sum,  suffer  imprisonment 
during  twelve  moneths  without  Bail  or  Mainprise:  and.  That 
from  and  after  the  said  Feast  of  the  Nativity  of  Saint  John 
Baptist  next  coming,  all,  and  every  person  and  persons,  inhabit- 
ing within  this  Realm,  or  any  other  the  Queens  JLijesties  Do- 
minions, shaU  diligently  and  faithfully,  having  no  lawful,  or 
reasonable  excuse  to  be  absent,  indeavour  themselves  to  resort  to 
their  Parish-Church,  or  Chappel  accustomed,  or  upon  reasonable 
let  thereof,  to  some  usual  place,  where  Common  Prayer,  and  such 
service  of  GoD  shall  be  used  in  such  time  of  let,  upon  every  Sun- 
day, and  other  dayes  ordained  and  used  to  be  kept  as  holy  days, 
and  then,  and  there  to  abide  orderly  and  soberly,  during  the  time 
of  Common  Prayer,  Preachings,  or  other  Service  of  God  there  to 
be  used  and  ministred,  upon  pain  of  punishment  by  the  censures 
of  the  Church  ;  and  also  upon  pain,  that  every  jierson  so  offend- 
ing shall  forfeit  for  every  such  offence  twelve  ])ence,  to  be  levied 
by  the  Churchwardens  of  the  Parish,  where  such  offence  shall  be 
done,  to  the  use  of  the  poor  of  the  same  Parish,  of  the  goods, 
lands,  and  tenements  of  such  oflender,  by  way  of  distress. 

[4]  And  for  due  execution  hereof,  the  Queens  most  excellent 
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  know- 
ledges, that  the  due  and  true  execution  hereof  may  be  had 
throughout  their  Diocessc  and  Charges,  as  they  will  answer 
before  God  for  such  evils  and  plagues,  wherewith  Almighty  God 
may  justly  punish  His  people  for  neglecting  His  good  and  whol- 


som  law.  And  for  their  Authority  in  this  behalf.  Be  it  further 
Enacted  by  the  Authority  aforesaid.  That  all  and  singular  the 
same  Archbishops,  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  juris- 
dictions, or  Diocessc,  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  Provision  heretofore 
made,  had,  or  suffered  to  the  contrary  notwithstanding. 

[5]  And  it  is  Ordained  and  Enacted  by  the  Authority  aforesaid, 
That  all  and  every  Justice  of  Oyer  and  Determiner,  or  Justices 
of  Assize  shall  have  fnll  power  and  Authority  in  every  of  their 
open  and  general  Sessions  to  encpiire,  hear  and  determine  all  aud 
all  manner  of  offences,  that  shall  he  committed,  or  done  contrary 
to  any  Article  contained  in  this  present  Act,  within  the  limits  of 
the  Commission  to  them  directed,  and  to  make  process  for  the 
execution  of  the  same,  as  they  may  do  against  any  person  beinj 
indicted  before  them  of  trespass,  or  lawfully  convicted  thereof. 

[6]  Provided  always,  and  be  it  Enacted  by  the  Authority  afore- 
said, That  all  and  every  Archbishop  and  Bishop  shall  aud  may  at 
all  time  and  times  at  his  liberty  and  pleasure,  joyn  aud  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  contrary  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  De- 
terminer, or  Justices  of  Assise,  next  after  any  offence  committed 
or  done,  contrary  to  the  tenour  of  this  Act. 

[9]  Provided  always,  and  be  it  Ordained,  and  Enacted  by  th« 
Authority  aforesaid.  That  all  and  singular  Lords  of  the  Parliament, 
for  the  thu-d  offence  above  mentioned,  shall  be  tried  by  thci' 
Peers. 

[10]  Provided  also,  and  be  it  Ordained,  and  Enacted  by  the  Au- 
thority afore  said.  That  the  Mayor  of  London,  and  all  other  Mayors, 
Bayliffs,  and  other  Head-ofticers  of  all,  and  singular  Cities, 
Boroughs,  and  Towns-corporate  within  this  Realm,  JJ^ales  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  determine  the  offences  above- 
said,  aud  every  of  them  yearly,  within  fifteen  days  after  ths 
Feasts  of  Easter,  and  saint  Michael  the  Archangel,  in  like 
m;mner  and  form,  as  Justices  of  Assise,  and  Oyer,  and  Deter- 
miner 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,  Arch- 
deacons, and  other  Ordinaries,  having  any  peculi;u-  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  infornwtions  of  all,  and  every  the  things  above 
mentioned,  done,  committed,  or  perpetrated  within  the  limits  of 
their  jurisdiction  and  Authority,  and  to  punish  the  same  by 
admonition,    excommunication,  sequestration,  or   deprivation,  or 


B] 


AN  ACT  FOR  THE  UNIFORMITY 


otlier  censures,  and  processes,  in  like  form,  as  heretofore  bath 
been  used  in  like  cases  by  the  Queens  Ecclesiastical  Laws. 

[12]  Provided  alwaics,  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  Ordinai'ies  seal,  shall  not  for  the  same  offence  eftsoons  be 
convicted  before  the  Justices  ;  and  hkewise  receiving  for  the  said 
first  offence  punishmeut  by  the  Justices,  he  shall  not  for  the 
same  first  ofienee  eftsoons  receive  punishment  of  the  Ordinary : 
Any  thing  contained  in  this  Act  to  the  contrary  notwith- 
standing. 

[13]  Provided  always,  and  be  it  Enacted,  That  such  ornaments 
of  the  Church  and  of  the  ministers  thereof  shall  be  retained,  and 
he  in  use,  as  was  in  this  Church  of  England  by  the  Authority  of 
Parliament  iu  the  second  year  of  the  reign  of  King  Edward  the 
Sixth,  until  other  order  shall  be  therein  taken  by  Authority  of 
the  Queens  Majesty,  with  the  advice  of  Her  Commissioners,  ap- 


pointed and  Authorized  under  the  great  seal  of  England  for 
causes  Ecclesiastical,  or  of  the  Metropolitan  of  this  Realm :  And 
also.  That  if  there  shall  happen  any  contempt,  or  irreverence  to 
he  used  in  the  Ceremonies,  or  Rites  of  tlie  Church,  by  the  mis- 
using of  the  Orders  appointed  iu  this  Book ;  the  Queens  Majesty 
may  by  the  like  advice  of  the  said  Commissioners,  or  Metro- 
poUtan,  ordain  and  publish  such  further  Ceremonies,  or  Rites,  as 
may  be  most  for  the  advauccuient  of  GoDS  glory,  the  edifying  of 
His  Clmrch,  and  the  due  reverence  of  Cheists  holy  Mysteries 
and  Sacraments. 

[14]  And  be  it  further  Enacted  by  tlie  Authority  aforesaid.  That 
all  Laws,  Statutes,  and  Ordinances,  wherein,  or  whereby  any  other 
Service,  Administration  of  Sacraments,  or  Common  Prayer  ia 
limited,  established,  or  set  forth  to  be  used  within  this  Realm,  of 
any  other  the  Queens  Dominions,  and  Countries,  sh:dl  from 
lienccforth  utterly  be  void,  and  of  none  effect. 


AN  ACT 


FOR  THE 


UNIFORMITY  OF  PUBLICK  PHAYERS, 


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.  11. 


WHEREAS  in  the  first  year  of  the  late  Queen  EUxaheth  there 
was  one  Uniform  Order  of  Common  Service  and  Prayer,  and  of 
tlie  Administration  of  Sacraments,  Rites  and  Ceremonies  in  tlie 
Church  o?  England  (agreeable  to  the  Word  of  GoD,  and  usage  of 
tlie  Primitive  Church)  compiled  by  the  Keverend  Bishops  and 
Clergy,  set  forth  in  one  Book,  EntituUd,  The  Book  of  Common 
Prayer,  and  Administration  of  Sacraments,  and  other  Sites 
and  Ceremonies  in  tlie  Church  of  England,  and  cnjoyned  to  be 
used  by  Act  of  Parliament,  holden  in  the  said  First  year  of  the 
Biiid  late  Queen,  Eiitituled,  An  Act  for  the  Uniformilg  of  Com- 
mon Prayer,  and  Service  in  the  Church,  and  Administration  of 
(he  Sacraments,  very  comfortable  to  all  good  people  desirous  to 
live  iu  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  Sacrameuts,  and  often 
I'reaehing  of  the  Gospel,  with  devotion  of  the  hearers :  And  yet 
this  notwithstanding,  a  great  number  of  people  in  divers  parts  of 
this  Realm,  following  their  own  sensuality,  and  living  without 
knowledge  and  due  fear  of  GOD,  do  wilfully  and  Schismatieally 
abstain,  and  refuse  to  come  to  their  Parish  Churches  and  other 
Publick  places  where  Common  Prayer.  Admiiiistratioa  of  the 
Sacraments,  and  Preaching  of  the  Word  of  GoD  is  used  upon  the 
Sundays  and  other  days  ordained  and  appointed  to  be  kept  and 
observed  as  Holy  days :  And  whereas  by  the  great  and  scandalous 
neglect  of  Slinlsters  in  using  the  said  Order,  or  Liturgy  so  set 
Ibrth  and  enjoyned  as  aforesaid,  great  mischiefs  and  inconve- 
niences, during  the  times  of  the  late   unhappy   troubles,    have 


arisen  and  gro^Ti ;  and  many  people  have  been  led  into  Factions 
and  Schisms,  to  the  great  decay  and  scandal  of  the  Reformed 
Religion  of  the  Church  of  England,  and  to  the  hazard  of  many 
souls :  for  prevention  whereof  in  time  to  come,  for  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  Declaration  of  the  Five  and  twentieth 
of  October,  One  thousand  six  hundred  and  sixty)  granted  His 
Commission  under  the  great  Seal  of  England  to  several  Bishops 
and  other  Divines  to  review  the  Book  of  Common  Prayer,  and  to 
prepare  such  Alterations  and  Additions,  as  they  thought  fit  to 
ofter ;  And  afterwards  tiie  Convocations  of  both  the  Provinces  of 
Canterburg  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  should 
seein  meet  and  convenient ;  And  should  exhibit  and  picsent  the 
same  to  His  Majesty  in  writing,  for  his  fui-ther  allowance  or 
confinuation  ;  since  which  time,  upon  full  and  mature  delibera- 
tion, they  the  said  Presidents,  Bishops,  and  Clergy  of  both  Pro- 
vinces have  accordingly  reviewed  the  said  Books,  and  have  made 
some  Alterations  which  they  thirdc  fit  to  be  inserted  to  the  same ; 
and  some  Additional  I'rayers  to  the  said  Book  of  Common-Prayer, 
to  be  used  upon  proper  and  emergent  occisiousj   and  have  ex- 


OF  PUBLICK  PRAYERS. 


U 


hibitcd  aud  presented  tl.e  same  unto  his  Majesty  in  writing,  in 
one  Booli,  Eutituled,  The  Book  of  Common  Prayer,  and  Admi- 
vist ration  of  the  Sacraments,  and  other  liites  and  Ceremonies  of 
the  Church,  according  to  the  use  of  the  Church  of  England,  to- 
gether tvith  the  Psalter,  or  Psalms  q/" David,  Pointed  as  they  are 
to  he  suny  or  -said  in  Churches ;  and  the  Form  and  Manner  of 
Maliiny,  Ordaining,  and  Consecrating  of  Pishops,  Priests,  and 
Deacons  :  All  which  His  Majesty  having  duely  considered  hath 
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  Consecration  of  Bishops,  Priests, 
and  Deacons,  W'itli  the  Alterations  and  Additions,  which  have 
been  so  made  and  presented  to  His  Majesty  by  the  said  Convoca- 
tions, 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  Eng- 
land, 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  Houses  of  Parliament  shall  think  tit :  Now  in  regard  that 
nothing  eondueeth  more  to  the  setling  of  the  Peace  of  this 
Nation  (which  is  desired  of  aU  good  men)  nor  to  the  honour  of 
our  Eeligion,  and  the  propagation  thereof,  than  an  Universal 
agreement  iu  the  Public  Worship  of  Almiglity  God;  and  to  the 
intent  that  every  person  within  this  Realm,  may  certainly  know 
the  rule,  to  %vbich  he  is  to  conform  in  Public  Worship,  and  Ad- 
ministration of  Sacraments,  and  other  Kites  and  Ceremonies  of 
the  Church  of  England,  and  the  manner  how,  and  by  whom 
Bishops,  Priests,  and  Deacons  are,  and  ought  to  be  Made,  Or- 
dained and  Consecrated ; 

[2]  Be  it  Enacted  by  the  Kings  most  Excellent  Majesty,  by 
the  advice,  and  with  the  consent  of  the  Lords  Spiritual  and  Tem- 
poral, and  of  the  Commons  in  this  present  Parliament  assembled, 
and  by  the  Authority  of  the  same.  That  all  and  singular  Minis- 
ters, in  any  Cathedral,  Collegiate,  or  ParishChurch  or  Chappcl, 
or  other  place  of  Publick  Worship  within  this  Realm  of  England, 
Dominion  of  Wales,  and  Town  of  BerwicJc  upon  Tweed,  shall  be 
bound  to  say  and  use  the  Morning  Prayer,  Evening  Prayer, 
Celebration  and  Administration  of  both  the  Sacraments,  and  all 
other  the  Publick,  and  Common  Prayer,  in  such  order  and  form 
as  is  mentioned  in  the  said  ]5ook,  annexed  and  joyned  to  this 
present  Act,  and  Entitulcd,  The  Book  of  Common  Prayer,  and 
Administration  of  the  Sacraments,  and  other  liites  and  Cere- 
monies of  the  Church,  according  to  the  vse  of  the  Church  of 
England  :  together  with  the  Psalter  or  Psalms  of  David,  Pointed 
as  they  are  to  he  sung  or  said  in  Churches;  and  the  form  or 
manner  of  Malcing,  Ordaining,  and  Consecrating  of  Bishops, 
Priests,  and  Deacons :  and  That  the  Morning  and  Evening 
Prayers,  therein  contained,  shall  upon  every  Lords  day,  and 
upon  all  other  days  and  occasions,  and  at  the  times  therein  ap- 
pointed, be  openly  and  solemnly  read  by  all  and  every  Minister 
or  Curate  iu  every  Church,  Chappel,  or  other  place  of  Publick 
Worship  within  this  Reahn  of  England,  and  places  aforesaid. 

[3]  And  to  the  end  that  Uniformity  in  the  Publick  Worship 
of  God  (which  is  so  much  desired)  may  be  speedily  effected.  Be  it 
further  Enacted  by  the  Authority  aforesaid.  That  every  Parson, 
Vicar,  or  other  Minister  whatsoever,  who  now  hatli,  and  enjoycth 
any  Ecclesiastical  Benefice,  or  Promotion  witliin  this  Realm  of 
England,  or  places  aforesaid,  shall  in  the  Church,  ('liappel,  or 
place  of  Publick  Worship  belonging  to  his  said  Benefice  or  Pro- 
motion, upon  some  Lords  day  before  the  Feast  of  Saint  Bartho- 
lomeiv,  which  shall  be  in  the  year  of  our  Lord  God,  One  thou- 
sand six  hundred  sixty  and  two,  openly,  publickly,  and  solemnly 
read  the  Morning  and  Evening  Prayer  appointed  to  be  read  by, 
and  accoi-ding  to  the  said  Book  of  Common  Prayer  at  the  times 
thereby  appointed,  and  after  such  reading  thereof  shall  ojjenly 
and  publickly,  before  the  Congregation  there  assembled,  declare 
his  unfeigned  asseut,  and  consent  to  the  use  of  all  things  in  the 
said  Book  c.ontaiiicd  and  prescribed,  iu  these  words,  and  no 
other ; 


[4]  J  A.  B  Do  here  declare  my  unfeigned  assent,  and  consent 
to  all,  and  every  thing  contained,  and  prescrihed  in,  and  hy  the 
Book  intituled.  The  Book  of  Common  Prayer  and  Administration 
of  the  Sacraments,  and  other  Rites,  and  Ceremonies  of  the 
Church,  according  to  the  use  of  the  Church  of  England ;  to- 
gether 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 ; 

[5]  And,  That  all  and  every  such  person,  who  shall  (without 
some  lawful  Impediment,  to  be  .allowed  and  approved  of  by  the 
Ordinary  of  the  place)  neglect  or  refuse  to  do  the  same  within  the 
time  aforesaid,  or  (in  case  of  such  Impediment)  within  one 
Moneth  after  such  Impediment  removed,  shall  ipso  facto  be  de- 
prived of  all  his  Spiritual  Promotions;  And  tliat  from  thenceforth 
it  shall  be  lawful  to,  and  for  all  Patrons,  and  Donors  of  all  and 
singular  the  said  Spiritual  Promotions,  or  of  any  of  them,  accord- 
ing to  their  respective  Rights,  and  Titles,  to  present,  or  collate  to 
the  same;  as  though  the  person,  or  persons,  so  ofl'ending  or 
neglecting  were  dead. 

[6]  And  be  it  further  Enacted  by  the  Authority  aforesaid,  Tljat 
every  person,  who  shall  hereafter  be  presented,  or  collated,  or  put 
into  any  Ecclesiastical  Benefice,  or  Promotion  within  this  Realm 
of  England  and  places  aforesaid,  shall  in  the  Chm-ch,  Chappel,  or 
place  of  Publidc  Worship,  belonging  to  his  said  Benefice  or  Pro- 
motion, within  two  Monctlis  next  after  that  he  shall  be  in  the 
actual  possession  of  the  said  Ecclesiastical  Benefice  or  Promotion, 
upon  some  Lords  day  openly,  publickly  and  solemnly  Read  the 
Morning  and  Evening  Prayers,  appointed  to  be  Read  by,  aud 
according  to  the  said  Book  of  Common  Prayer,  at  the  times 
thereby  appointed,  and  after  such  Reading  thereof,  shall  openly, 
and  publickly  before  tlie  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  (iu  case  of  such  Impediment)  witliin  one  month 
after  such  Impediment  removed  shall  ipso  facto  be  depri\ed  of 
all  his  said  Ecclesiastical  Benefices  and  Promotions;  and  Tliat 
from  thenceforth,  it  shall  and  may  be  lawful  to,  and  for  all 
Patrons,  and  Donors  of  all  and  singular  the  said  Ecclesiastical 
Benefices  and  Promotions,  or  any  of  them  (according  to  their 
respective  Rights  aud  Titles)  to  present,  or  collate  to  the  same, 
as  though  the  person  or  persons  so  offending,  or  neglecting,  wcro 
dead. 

[7]  And  be  it  further  Enacted  by  the  Authority  aforesaid,  Tliat 
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  iu  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  pub- 
lickly Read  the  Common  Prayers  and  Service,  in,  aud  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  belonging  to  the  same  Parsonage, 
Vicarage,  or  Benefice,  m  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  Parish  for  every 
offence,  upon  conviction  by  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  com- 
mitted, (which  Oath  the  said  Justices  are  hereby  Inipowred  to 
Administer)  and  iu  default  of  payment  within  ten  days,  to  be 
levied  by  distress,  and  sale  of  tlie  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  surplus!ige  to  the  party. 

[8]  And  be  it  further  Enacted  by  the  Aufhority  aforesaid.  That 
every  Dean,  Canon,  aud  Prebendary  of  every  Cathedral,  or  Col- 
legiate Church,  aud  all  Masters,  and  other  Heads,  Fellows,  Chap- 


?] 


AN  ACT  FOR  THE  UNIFORMITY 


lulns,  !mi3  Tutors  of,  or  in  any  CoUedge,  Hall,  Hohso  of  Learning, 
or  Hospital,  and  every  Publick  Professor,  and  Reader  in  either  of 
the  Universities,  and  in  every  Colledge  elsewliere,  and  every  Par- 
son, Vicar,  Curate,  Lecturer,  and  every  other  person  in  holy 
Orders,  and  every  School-master  keeping  any  publick,  or  private 
School,  and  every  person  Instructing,  or  Teacliing  any  Youth  in 
any  House  or  private  Family  as  a  Tutor,  or  School-master,  who 
upon  the  first  day  of  Ma^,  which  shall  be  in  the  year  of  our 
Lord  God,  One  thousand  six  hundred  sixty  two,  or  at  any  time 
thereafter  shall  he  Incumbent,  or  have  possession  of  any  Deanry, 
Canonry,  Prebend,  Mastership,  Headship,  Fellow-ship,  Professors- 
]>Iace,  or  Headers  place.  Parsonage,  Vicarage,  or  any  other  Eccle- 
siastical 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, 
which  shall  be  in  the  year  of  our  Lord  One  thousand  six  hundred 
sixty  two,  or  at  or  before  his,  or  their  respective  adnnssion  to  be 
Incumbent,  or  have  possession  aforesaid,  subscribe  the  Declaration 
or  Acknowledgement  following.  Scilicet ; 

[9]  IX.  B.  Do  declare  that  it  is  not  law/id  upon  any  pretence 
whatsoever  to  taX-e  Arms  against  the  Kinj ;  and  that  I  do 
abhor  that  Trailerous  Position  of  taJcing  Arms  by  His  Autho- 
rity against  His  Person,  or  against  those  that  are  Commission- 
ated  by  him ;  and  that  I  toill  conform  to  the  Liturgy  of  the 
Church  q/*  England,  as  it  is  now  hy  Law  established.  And  I  do 
dtclare  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  endeavour  any  change,  or  alteration  of 
Government,  either  in  Church,  or  State ;  and  that  the  same  was 
in  it  self  an  vnlanfttl  Oath,  and  imposed  upon  the  Subjects  of 
this  Realm  against  the  known  Laws  and  Liberties  of  this  King- 
dom. 

[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-Chancellor  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  other  person  hereljy  injoyned  to  subscribe  the  same,  upon 
pain,  that  all  and  every  of  tlie  persons  aforesaid,  failing  in  such 
subscription,  shall  lose  and  forfeit  such  respective  Deanry,  Ca- 
nonry, Prebend,  Mastership,  Headship,  Fellowship,  Professors 
])lacc.  Readers  jdace.  Parsonage,  Vicarage,  Ecclesiastical  Dignity, 
or  Promotion,  Curates  place.  Lecture,  and  School,  and  shall  he 
utterly  disabled,  and  ipso  facto  deprived  of  the  same;  and  that 
every  such  respective  Deanry,  Canoni-y,  Prebend,  Mastership, 
Headship,  Fellowship,  Professors  place.  Readers  place.  Parson- 
age, Vicarage,  Ecclesiastical  Dignity,  or  Promotion,  Curates 
place.  Lecture  and  School  shall  be  void,  as  if  such  person  so  fail- 
ing were  naturally  dead. 

[11]  And  if  any  Schoolmaster  or  other  person.  Instructing  or 
teacliing  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 
Archbi-hop,  Bishop,  or  Ordinary  of  the  Diocess,  according  to  the 
Laws  and  Statutes  of  this  Realm,  (for  which  he  shall  pay  twelve- 
pence  onely)  and  betoro  such  subscription  and  acknowledgement 
made  as  aforesaid;  Then  every  such  School-master  and  other. 
Instructing  and  Teaching  as  aforesaid,  shall  for  the  first  offence 
sutler  three  months  Impiisonment  without  bail  or  mainprise; 
and  for  every  second  and  other  such  oft'ence  shall  suffer  three 
months  Imprisomnent  without  bail  or  mainprise,  and  also  forfeit 
to  His  Majesty  the  sum  of  five  pounds. 

And  after  such  subscription  made,  every  such  Parson,  Vicar, 
Curate,  and  Lecturer  shall  procure  a  certificate  under  the  Hind 
imil  Seal  of  the  respective  Archbisliop,  Bishop,  or  Ordinary  of  the 
Diocess,  (who  are  hereby  cnjoyned  and  required  upon  demand 
to  make  and  deUver  the  same)  and  shall  publickly  and  openly 
rend  the  .same,  together  with  the  Declaration,  or  Acknowledn-e- 


raent  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  Congregation  there  assembled,  in  the  time  of 
Divine  Service ;  upon  pain  that  every  person  failing  therein  shall 
lose  such  Parsonage,  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 
voiil,  as  if  he  was  naturally  dead. 

[la]  Provided  always,  that  from  and  after  the  Twenty  fifth  day 
of  March,  which  shall  be  in  the  year  of  our  Lord  God,  One  thou- 
sand six  hundred  eighty  two,  there  shall  be  omitted  in  the  said 
Declaration  or  Acknowledgement  so  to  be  subscribed  and  read, 
these  words  following,  scilicet. 

And  J  do  declare  that  J  do  hold  there  lies  no  obligation  on 
me,  or  on  any  other  person  from  the  Oath,  commonly  called  The 
solemn  League  and  Covenant,  to  endeavour  any  change,  or  alte- 
ration of  Government  either  in  Church  or  State ;  And  that  the 
same  was  in  it  self  an  unlauftd  Oath,  and  imposed  upon  the 
Subjects  of  this  Healm  against  the  known  Laws  and  Liberties  of 
this  Kingdom  ; 

So  as  none  of  the  persons  aforesaid  shall  from  thenceforth  bo 
at  all  obliged  to  subscribe  or  read  that  part  of  the  said  Declara- 
tion or  Acknowledgement. 

[13]  Provided  always,  and  be  it  Enacted,  That  from  and  after 
the  Feast  of  Saint  Sartholomeio,  which  shall  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-day  of  Saint  Bartholo- 
mew be  ordained  Priest  or  Deacon,  according  to  the  form  of 
Episcopal  Ordination,  shall  have,  hold,  or  enjoy  the  said  Parson- 
age, Vicarage,  Benefice  with  Cure  or  other  Ecclesiastical  Pi'o- 
raotion  within  this  Kingdom  of  England,  or  the  Dominion  of 
Wales,  ov  Town  of  Berwick  upon  Tweed;  but  shall  be  utterly 
disabled,  and  ipso  facto  deprived  of  the  same ;  and  all  his  Eccle- 
siastical Promotions  shall  be  void,  as  if  he  was  naturally  dead. 

[14]  And  be  it  further  Enacted  by  the  Authority  aforesaid.  That 
no  person  whatsoever  sbiUl  thenceforth  be  capable  to  be  admitted 
to  any  Parsonage,  Vicarage,  Benefice,  or  other  Ecclesiastical  Pro- 
motion or  Dignity  whatsoever,  nor  shall  presume  to  Consecrate 
and  Administer  the  holy  Sacrament  of  the  Lords  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  other  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, 
Protection,  or  Wager  of  Law  shall  be  allowed)  And  to  be  disabled 
from  taking,  or  being  admitted  into  the  Order  of  Priest,  by  the 
space  of  one  whole  year  then  next  following. 

[15]  Provided  that  the  Penalties  in  this  Act  shall  not  extend 
to  tlie  Foreiners  or  Aliens  of  the  Forein  Reformed  Churches  al- 
lowed, or  to  be  allowed  by  the  Kings  Majesty,  His  Heirs  and 
Successors,  in  JEngland. 

[16]  Provided  always.  That  no  title  to  confer,  or  present  by  lapse 
shall  accrue  by  any  avoidance,  or  deprivation  ijyso  facto  by  vertue 
of  this  Statute,  but  after  six  months  after  notice  of  such  void- 
ance,  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,  Parsonage,  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  Sacra- 
ments, Rites  or  Ceremonies  shall  be  openly  used  in  any  Church, 
Chappel,  or  other  Publick  place  of  or  in  any  CoUedge,  or  Hall  in 
either  of  the  Universities,  the  CoUcdges  of  Westminster,  Win. 


OF  PUBLICK  PRAYERS. 


[9 


•Chester,  or  Ealon,  or  any  of  tliem,  other  tlian  wliat  is  prescribed 
ami  appointed  to  be  used  in  and  by  the  said  Eool;  ;  and  Tliat  the 
present  Governour,  or  Head  of  every  CoUedge  and  Hall  in  the 
said  Universities,  and  of  the  said  CoUedges  of  Wesfminster,  Win- 
chester, and  Eaton,  within  one  month  after  the  Feast  of  Saint 
Bartholomew,  which  sliall  be  in  the  year  of  our  Lord,  One 
thousand  six  hundred  sixty  and  two :  And  every  Governour  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  Head- 
sliip,  shall  openly  and  publickly  in  the  Clmrcli,  Chappel,  or  other 
Publiok  place  of  the  same  CoUcdgo,  or  Hall,  and  in  the  presence 
of  the  Fellows  and  Scholars  of  tlie  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  EVizat)eth,  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 
tlie  use  of  all  the  Prayers,  Rites,  and  Ceremonies,  Forms,  and 
Orders  in  the  said  Book  prescribed,  and  contained  according  to 
the  form  aforesaid ;  and  tliat  all  such  Governours,  or  Heads  of 
the  said  Colledges  and  Halls,  or  any  of  them  as  are,  or  shall  be  in 
holy  Orders,  shall  once  at  least  in  every  Quarter  of  the  year  (not 
having  a  lawful  Impediment)  opeuly  and  publickly  Read  the 
Morning  Prayer,  and  Service  in  and  by  the  said  Book  appointed 
to  be  Read  in  the  Church,  Chapiicl,  or  other  Pnlilick  place  of  the 
same  Colledge  or  Hall,  upon  pain  to  lose,  and  be  suspended  of, 
and  from  all  the  Benefits  and  Profits  belonging  to  the  same 
Government  or  Headship,  by  the  space  of  Six  months,  by  the 
Visitor  or  Visitors  of  the  same  Colledge  or  Hall ;  And  if  any 
Governour  or  Head  of  any  Colledge  or  Hall,  Suspended  for  not 
Subscribing  nnto  the  said  Articles  and  Book,  or  for  not  Reading 
of  the  Morning  Pra\er  and  Service  as  aforesaid,  shall  not  at,  or 
before  the  end  of  Six  months  next  after  such  suspension.  Sub- 
scribe unto  the  said  Articles  and  Book,  and  declare  his  consent 
thereunto  as  aforesaid,  or  read  the  Morning  Prayer  and  Service 
as  aforesaid,  then  such  Government  or  Headship  sliall  he  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 
prescrilied  in  and  by  the  said  Book,  in  the  Chappels  or  other 
Publick  places  of  the  respective  Colledges  and  Halls  in  both  the 
Universities,  in  the  Colledges  of  Westminster,  Winchester,  and 
MatOH,  and  in  the  Convocations  of  the  Clergies  of  cither  Province 
in  Latine  ;  Any  thing  in  this  Act  contained  to  the  contrary  not- 
withstanding. 

[19]  And  be  it  further  Enacted  by  the  Authority  aforesaid.  That 
no  person  shall  be,  or  be  received  as  a  Lecturer,  or  permitted,  suf- 
fered, 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  ot  JSngland,  or  the  Dominion 
of  Wales,  and  Town  of  Berwiclc  upon  Tweed,  unless  he  be  first 
approved  and  thereunto  Licensed  by  the  Archbishop  of  the  Pro- 
vince, or  Bisliop  of  the  Diocess,  or  (in  case  the  See  be  void)  by 
the  Guardian  of  the  Spiritualties,  under  his  Seal,  and  sliall  in  the 
presence  of  the  same  Archljishop,  or  Bishop,  or  Guardian  Read 
the  Nine  and  thirty  Articles  of  Religion,  mentioned  in  the 
Statute  of  the  Thirteenth  ycai-  of  the  late  Queen  EUzaljeth,  with 
Declaration  of  his  unfeigned  assent  to  the  same;  and  That  everv 
person,  and  persons  who  now  is,  or  hereafter  shall  be  Licensed, 
Assigned,  Appointed,  or  Received  as  a  Lecturer,  to  preach  upon 
any  day  of  the  week  in  any  Church,  Chappel,  or  place  of  Publick 
worship  within  this  Realm  of  Encjland,  or  places  aforesaid,  the 
first  time  he  Prcacheth  (before  his  Sermon)  shall  openly,  pub- 
lickly, and  solemnly  Read  the  Conunou  Pr.ayers  and  Service  iu 
and  by  the  said  Bool;  appointed  to  be  Read  for  that  time  of  the 
day,  and  then  and  there  publickly  and  openly  declare  his  assent 
unto,  and  approbation  of  the  said  Book,  and  to  the  use  of  all  the 
Prayers,  Rites  and  Ceremonies,  Forms  and  Orders  therein  con- 
tained and  prescribed,  according  to  the  Form  before  appointed  in 
this  Act ;  And  also  shall  ujion  the  first  Lecture-day  of  every 
month  afterwards,  so  long  as  he  continues  Lecturer,  or  Preacher 


there,  at  the  place  appointed  for  his  said  Lecture  or  Sermon, 
before  his  said  Lecture  or  Sermon,  openly,  publickly,  and  solemnly 
Read  tlie  Common  Prayers  and  Service  iu  and  by  the  said  Book 
appointed  to  be  read  for  that  time  of  the  day,  at  which  the  said 
Lecture  or  Sermon  is  to  be  Preached,  and  after  such  Reading 
thereof,  shall  openly  and  pnblickly,  before  the  Congregation  there 
assembled,  declare  his  unfeigned  assent  and  consent  unto,  ai.d 
approbation  of  the  said  Book,  and  to  the  use  of  all  the  Pravers, 
Rites  and  Ceremonies,  Forms  and  Orders  therein  contained  and 
prescribed,  according  to  the  form  aforesaid  ;  and.  That  all  and 
every  such  person  and  persons  who  shall  neglect  or  refuse  to  do 
the  same,  shall  from  thenceforth  be  disabled  to  Preach  the  said, 
or  any  other  Lecture  or  Sermon  in  the  said,  or  any  other  Church, 
Chappel,  or  place  of  Publick  worship,  until  such  time  as  he  and 
they  shall  opeuly,  publickly,  and  solemnly  Read  the  Common- 
Prayers  and  Service  appointed  by  the  said  Book,  and  Confonn  in 
all  points  to  tlie  things  therein  appointed  and  prescribed,  accord- 
ing to  the  purport,  true  intent,  and  meaning  of  this  Act. 

[20]  Provided  alwales,  that  if  the  said  Sermon  or  Lecture  be  to 
be  Preached  or  Read  in  my  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  tlie  form  aforesaid. 

[21]  And  be  it  fiirtlier  Enacted  by  the  Authority  aforesaid.  That 
if  any  person  who  is  by  this  Act  disabled  to  Preach  any  Lecture  or 
Sermon,  shall  during  the  time  that  he  shall  continue  and  remain 
so  disabled.  Preach  any  Sermon  or  Lecture ;  That  then  for  every 
such  oll'ence  the  person  and  persons  so  offending  sliall  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,  within  the 
same,  upon  Certificate  from  the  Ordinary  of  the  place  made  to 
him  or  them  of  the  offence  committed,  shall,  and  are  hereby  rc- 
quii'ed  to  commit  the  person  or  persons  so  offending  to  the  Gaul 
of  the  same  County,  City,  or  Town  Corporate  accordingly. 

[22]  Provided  alwaies,  and  be  it  further  Enacted  by  the  Au- 
thority 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  lie  Read  for  that  time 
of  the  day,  shall  be  openly,  publickly,  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  Lec- 
turer theu  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 
nianner  as  the  same  have  been  heretofore  Preached  or  Read  ; 
This  Act,  or  any  thing  herein  contained  to  the  contrary  thereof 
in  any  wise  notwithstaiiiling. 

[21]  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  aU  intents  and  purposes  whatsoever,  for  the  establish- 
ing and  confirming  of  the  said  Book ;  Entituled,  The  Boole  of 
Common  Prayer,  and  Administration  of  the  Sacraments,  and 
other  Bites  and  Ceremonies  of  the  Church,  according  to  the  use 
of  the  Church  of  England  ;  together  with  the  Psalter  or  Psalms 
of  David,  Pointed  as  they  are  to  he  sung  or  said  in  Churches  ; 
and  the  form  or  manner  of  Mating,  Ordaining, and  Consecrating 
of  Bishops,  Priests,  and  Deacons;  herein  before  mentioned  to 
be  joyned  and  annexed  to  this  Act ;  and  shall  be  applied,  prac- 
tised, and  put  in  ure  for  the  punishing  of  all  ofi'enccs  contrary  to 
the  said  Laws,  with  relation  to  the  Book  aforesaid,  and  no  other. 

[25]  Provided  alwaies,  and  be  it  further  Enacted  by  the  Au- 
thority aforesaid.  That  iu  all  those  Prayers,  Litanies,  and  Co'lccts, 


10] 


AN  ACT  FOR  THE  UNIFORMITY  OF  PUBLICK  PRAYERS. 


which  do  any  way  relate  to  the  Kinj;,  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  tlie  Authority  afore- 
said. That  a  true  Printed  Copy  of  the  said  Book,  Entituled,  The 
Jioolc  of  Common  Prayer  and  Administraiion  of  the  Sacraments^ 
and  other  Rites  and  Ceremonies  of  the  Church,  according  to  the 
vse  of  the  Church  of  England;  together  with  the  Psalter,  or 
Psalms  of  David,  Pointed  as  they  are  to  he  sJing  or  said  in 
Churches;  and  the  form  and  manner  of  Making,  Ordaining,  and 
Consecrating  of  Bishops,  Priests,  and  Deacons,  shall  at  the  costs 
and  charges  of  the  Parishioners  of  every  Parisli-Churcli,  and 
Chappelry,  Cathedral  Church,  Colledge,  and  Hall,  be  attained  and 
gotten  before  the  Feast-day  of  Saint  Bartholomem,  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  afler  be  unprovided  thereof,  by  every  Parish,  or  Chap- 
pelry, Cathedral  Church,  Colledge,  and  H;ill,  making  default 
therein. 

[27]  Provided  alwaies,  and  be  it  Enacted  by  the  Authority  afore- 
said. That  the  Bishops  of  Sereford,  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,  Tliat  the  Book  hereunto  annexed  be  truly 
and  exactly  Translated  into  the  Britlish  or  Welsh  Tongue,  and 
that  the  same  so  Translated  and  being  by  them,  or  any  three  of 
tliem  at  the  least  viewed,  perused,  and  allowed,  be  Imprinted  to 
such  number  at  least,  so  that  one  of  the  said  Books  so  Trans- 
lated and  Imprinted,  may  be  had  for  every  Cathedral,  Collegiate, 
and  Parish-Cliurch,  and  Chappel  of  Ease  iu  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  Ser- 
vice shall  he  used  and  said  by  the  Ministers  and  Curates  through- 
out all  Wales  within  the  said  Diocesses,  where  the  Welsh  Tongue 
is  commonly  used,  iu  the  Bi'itti-sh  or  Welsh  Tongue,  in  such 
manner  and  form  as  is  prescribed  according  to  the  Book  hereunto 
annexed  to  be  used  in  tlie  JE^nglish  Tongue,  differing  nothing  in 
any  Order  or  Form  from  the  said  'English  Book  ;  for  which  Book, 
BO  Translated  and  Imprinted,  the  Church-wardens  of  every  of  the 
said  Parishes  shall  pay  out  of  tlie  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  Suc- 
cessors, 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  iu  the  English  Tongue  shall  be  bought 
and  had  in  every  Church  throughout  TJ'ales,  in  which  the  Book 
of  Common  Prayer  in  Welsh  is  to  be  had,  by  force  of  this  Act, 
before  the  First  day  of  May,  One  thousand  six  hundred  sixty  and 
four,  and  the  same  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  con- 
ferriug  both  Tongues  together,  the  sooner  attain  to  the  know- 
ledge of  the  English  Tongue;  Any  thing  in  this  Act  to  the 
contrary  notwithstanding ;  And  until  Printed  Copies  of  the  said 
Book  so  to  be  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  i)arts  of  Wales,  where 
the  English  Tongue  is  not  commonly  understood. 

[28]  And  to  the  end  that  the  true  and  perfect  Copies  of  this  Act, 
and  the  said  Book  hereunto  annexed  may  be  safely  kept,  and  per- 
pctutdly  preserved,  and  for  the  avoiding  of  aU  disputes  for  the 
time  to  come ;  Be  it  therefore  Enacted  by  the  Authority  afore- 
said. That  the  respective  Deans  and  Chapters  of  every  Cathedral, 
or  Collegiate  Church,  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 


Chapters,  and  their  Successors  kept  and  preserved  in  safety  for 
ever,  and  to  be  also  produced,  and  shewed  forth  iu  any  Court  of 
Eeeord,  as  often  as  they  shall  be  thereunto  lawfully  required  ; 
And  also  there  shall  be  delivered  true  and  perfect  Copies  of  this 
Act,  and  of  the  same  Book  into  the  respective  Courts  at  West- 
minster, and  into  the  Tower  of  London,  to  be  kept  and  preserved 
for  ever  among  the  Records  of  the  said  Courts,  and  the  Records 
of  the  Tower,  to  be  also  produced  and  shewed  forth  in  any  Court 
as  need  shall  require  ;  which  said  Books  so  to  be  exemjilifted 
under  the  Great  Se.al  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  coiTeet, 
and  amend  in  writing  any  Error  committed  by  the  Printer  in  the 
printing  of  the  same  Book,  or  of  any  thing  therein  contained, 
and  sh.all  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  exemplified  under  the  Great  Seal  of  Eng- 
land,  as  aforesaid,  shall  be  deemed,  taken,  adjudged,  and  ex- 
jxjunded  to  be  good,  and  available  in  the  Law  to  all  intents  and 
purposes  whatsoever,  and  shall  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,  Tliat  this  Act  or  any  thing  therein  contained 
shall  not  be  prejudicial  or  hurtful  unto  the  Kings  Professor  of  the 
Law  within  the  University  of  Oxford,  for,  or  concerning  the 
Prebend  of  Shipton,  within  the  Cathedral  Church  of  Sariim, 
imited  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  upou  by  the  Arch-bishops, 
and  Bishops  of  both  Provinces,  and  the  whole  Clergy  iu  the 
Convocation  holdeu  at  London,  in  the  year  of  our  Lord,  One 
thousand  five  hmidred  sixty  two,  for  the  avoiding  of  diversiticj 
of  Opinions,  and  for  establishing  of  consent,  touching  true  Re- 
ligion, is  iu  these  words  following,  viz. 

That  the  Book  of  Consecration  of  Archbishops,  and  Bishops, 
and  Ordaining  of  Priests  and  Deacons,  lately  set  forth  in  the 
time  of  King  Edward  the  Sixth,  and  conjlnned  at  the  same  time 
by  Authority  of  Parliament,  doth  contain  all  things  necessary  to 
such  Consecration  and  Ordaining,  neither  hath  it  any  thing  that 
of  itself  i^  superstitious,  and  ungodly;  And  therefore  whosoever 
are  Consecrated  or  Ordered  according  to  the  Bites  of  that  Book, 
since  the  second  year  of  the  aforenamed  King  Edward  vnto  this 
time,  or  hereafter  shall  be  Consecrated  or  Ordered  according  to 
the  same  Sites;  Jfe  decree  all  such  to  be  rightly,  orderly,  a7id 
laufully  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  con- 
taining the  form  and  manner  of  Making.  Ordaining,  and  Conse- 
crating of  Bishops,  Priests,  aud  Deacons  iu  this  Act  mentioned, 
in  such  sort  and  manner  as  the  same  did  heretofore  extend  imto 
the  Book  set  forth  in  the  time  of  King  Edward  the  Sixth,  men- 
tioned in  the  said  Six  .and  thirtieth  Ai'ticle;  Anything  iu  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  Couunon  Prayer,  and  Ad- 
ministration of  the  Sacraments  and  other  Rites  and  Ceremonies  of 
this  Church  of  England,  together  with  the  form  and  manner  of 
Ordaining,  and  Cousecrating  Bishops,  Priests,  and  Deacons  here- 
tofore 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  Bartholomem,  which  shall  be  in  the  yeiu:  of  our  Lord  God, 
One  thousand  six  huiuUed  sixty  and  two 


THE  PREFACE. 


[A.n  1G61.] 


IT  hath  been  the  wisdom  of  the  Church  of  England,  ever  since  the  first  com- 
piling 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 
tliose  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  Eites,  and  Ceremonies  appointed  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 


THE  PREFACE. 

This  was  placed  before  the  Book  of  Common  Prayer  in  1661, 
and  with  a  special  regard  to  the  circumstances  of  the  times,  tlie 
country  having  just  emerged  from  the  Great  Rebellion,  and  the 
Church  of  England  from  a  very  great  persecution.  Under  such 
circumstances  it  is  impossible  not  to  admire  the  temperate  and 
just  tone  which  characterizes  it  throughout. 

The  writer  of  this  Preftce  was  Sanderson,  Bishop  of  Lincoln, 
who  was  probably  chosen  on  account  of  qualifications  such  as 
would  fit  him  for  composing  in  this  tone  an  explanation  of  the 
course  which  it  had  been  necessary  to  take,  and  which  had  been 
taken,  with  reference  to  the  Book  of  Common  Prayer.  He  is, 
and  was  then,  well  known  for  his  works  on  Conscience,  and  on 
the  Obligation  of  an  Oath  :  and  he  was  looked  up  to  with  great 
respect  by  aU  parties  in  those  days  of  religious  division. 

"  For  the  satisfying  all  the  dissenting  brethren  and  other," 
says  Kennett,  in  his  Register  (p.  633),  "  the  Convocation's  reasons 
for  the  alterations  and  additions  to  the  Liturgy  were  by  them 
desired  to  be  drawn  up  by  Dr.  Sanderson,  which  being  done  by 
liim,  and  approved  by  them,  was  appointed  to  be  printed  before 
the  Liturgy,  and  may  be  now  known  l)y  this  Title,  The  Preface, 
and  begins  thus,  Jt  liath  ieen  the  loisdom  of  ike  Churchy  <^c." 
In  the  Acts  of  the  Upper  House  of  Convocation  it  is  recorded 
that  "  on  Monday  the  2ud  of  December,  the  Preface  or  Intro- 
duction to  the  Common  Prayer  Book  was  brought  in  and  read." 
It  was  referred  to  a  Committee  composed  of  Wren,  Bishop  of 
Ely;  Skinner,  Bishop  of  0.xford ;  Henchman,  Bishop  of  SaUsbury ; 
and  Griffith,  Bishop  of  St.  Asaph,  and  some  amendments  were 
made  in  it  as  it  passed  through  their  hands. 

first  compiUng~\  This  is  a  phrase  which  could  hardly  have 
dropped  from  Sanderson's  exact  pen.  No  doubt  the  period  re- 
ferred to  is  that  of  the  Reformation ;  but  as  every  page  of  the 
following  work  will  show,  the  change  which  then  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  "  compiled" 
in  any  true  sense;  and  that  the  addition  of  "first"  to  the  word 
adopted  is  calculated  to  misrepresent  the  true  oiigin  of  our 
"  pulilick  Liturgy." 

in  their  own  nature  Indifferent^  This  and  other  apologetic 
expressions  of  the  Preface  must  be  read  by  the  light  of  contem- 
porary history.  But  it  is  undoubtedly  true  that  in  their  oton 
nature.  Rites  and  Ceremonies  are  "  inditl'erent."  Their  impor- 
tance arises  from  the  relation  in  which  they  are  placed  with 
reference  to   God  as  the  Object  of  worship,   and    man  as  the 


worshipper  of  God.  That  relation  being  established,  wh-it  was 
indifl'erent  in  its  own  nature  becomes  of  high  import  through  the 
new  character  which  is  thus  given  to  it. 

aUeraUe'\  In  the  34th  Article  of  Religion  this  statement  is 
more  elaborately  set  forth :  **  Of  the  Traditions  of  the  Cluirch. — 
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 
jiurposely,  doth  openly  break  the  traditions  and  ceremonies  of  the 
Cliurch,  which  be  not  repugnant  to  the  Word  of  God,  and  be 
ordained  and  approved  by  common  authority,  ought  to  be  rebukiil 
openly,  (that  others  may  fear  to  do  the  like,)  as  he  that  ofl'endeth 
against  the  common  order  of  the  Church,  and  hurteth  the  autho- 
rity of  the  Magistrate,  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  edify- 
ing." 

those  that  are  in  place  of  Authority']  Who  are  the  pro]icrly 
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  Contro- 
versies of  Faith :  And  yet  it  is  not  lawful  for  the  Church  to 
ordain  any  thing  that  is  contrary  fco  God's  Word  written,  neither 
may  it  so  expound  one  place  of  Scripture,  that  it  be  repugnant 
to  another.  Wherefore,  although  the  Church  be  a  witness  and  a 
keeper  of  holy  Writ,  yet,  as  it  ought  not  to  decree  any  thing 
against  the  same,  so  besides  the  same  ought  it  not  to  enforce  any 
thing  to  be  believed  for  necessity  of  Salvation." 

As  will  be  seen  from  the  Historical  Introduction  to  this  volume, 
this  principle  was  carried  out  by  throwing  the  whole  responsibility 
of  revising  the  older  Prayer  Book  on  the  Convocations  of  Canter- 
bury and  York,  which  officially  represented  the  Church  of 
England.  Statutable  authority  w.a3  given  to  the  work  of  the 
Church  by  the  Crown  in  Parliament,  in  14  Carol.  II.  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  "  upon  just  and  weighty  con- 
siderations her  thereunto  moving,  hath  yielded  to  make  such 
alterations  in  some  particulars,  as  in  the  respective  times  of  those 
sovereigns  were  thought  convenient." 
S  3 


IS]  THE  PREFACE. 

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  chiefest  materials,  as  in  the  frame  and  order  thereof)  have  still 
continued  the  same  unto  this  day,  and  do  yet  stand  firm  and  unshaken,  not- 
\\-ithstanding  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. 

Bv  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  JNIajest^-'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  acknow- 
ledge themselves  to  have  erred,  which  such  men  are  very  hardly  brought  to  do) 
with  their  utmost  endeavours  to  hinder  the  restitution  thereof.  In  order  wherc- 
unto  divers  Pamjshlets  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  importuni- 
ties were  used  to  His  Sacred  jNIajesty,  that  the  said  Book  might  be  Revised, 
and   such   Alterations  therein,  and  Additions  tliereimto  made,  as  should   be 


vain  altempts  and  impetuous  assaults]  Tlie  unreasonable  con- 
duet  of  those  who  opiiosed  the  restoration  of  the  Church  and  her 
tlevotional  system  was  scarcely  more  conspicuous  than  tlie  fierce 
energy  by  which  it  was  characterized.  For  four  mouths  these 
"  impetuous  assaults  "  were  carried  on  in  the  Savoy  Conference ; 
and  abundant  evidence  was  given  that  "  private  fancies  and 
interests "  had  much  stronger  influence  than  the  public  good. 
!li.ixter,  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.  Xor  must  it  be  for- 
gotten that  "  private  interest "  was  deeply  concerned,  since  the 
constitutional  restoration  of  the  Church  and  the  Prayer  Book 
necessarily  involved  the  restoration  of  the  surviving  clergy  to  the 
benefices  which  men  who  were  not  priests  of  the  Church  of 
England  had  wrenched  out  of  their  hands.  These  facts  are  re- 
ferred to  simply  to  show  that  the  expressions  here  used  in  the 
Preface  arc  not  those  of  bitterness  or  controversy,  but  plain 
statements  of  what  actually  occurred ;  and  which  it  was  necessary 
to  mention  for  the  sake  of  explanation,  as  ordered  by  Con- 
vocation. 

diters    Pamphlets^']    The   most    important    reply    to    these 


»  It  m.'iy  lie  interesting  and  useful  to  append  the  titles  of  some  of  these 
Tamphlcta  that  were  published  before  December,  16C0  :^ 

The  Old  Najiconformiit,  touching  the  Book  of  Common  Prayer  and  Cere- 
monies.   4to.    40  pp.     1G60. 

Prethyteri'il  Ordination  riiidicaUd with  a  ht'Cf  discourse  concern- 
ing imposed  Forms  of  Prayer  .tnd  Ceremonies.     4to.    48  pp.     16G0. 

Bia-liu  Junior,  by  Josiah  Webb,  Gent.,  a  serious  detester  of  the  dregs  of 
the  Anti-Christian  nicrarchy  yet  remaining  among  us.  4to.  IGtO.  [The 
author  was  supposed  to  be  a  Romanist.] 

The  }ud.imcnl  of  Foreiyn  diiiriei,  as  well  from  Geneva  a>  other  parts, 
touching  the  Discipline,  Liturgy,  and  Ceremonies  of  the  Church  of  England. 
W  iih  a  letter  from  Calvin  to  Knox  on  the  same  subject.    4to.     IGGO. 


pamphlets,  next  to  the  Pr.ayer  Book  itself,  was  "A  Collection  of 
Articles,  Injunctions,  Canons,  Orders,  Ordinances,  and  Consti- 
tutions Ecclesiastical,  with  other  Public  Records  of  the  Church 
of  England;  chiefly  in  the  times  of  K.  Edward  Vlth,  Q.  Eliza- 
beth, and  K.  James.  Published  to  vindicate  the  Church  of 
England,  and  to  promote  Uniformity  and  Peace  in  the  same. 
And  humbly  presented  to  the  Convocation."  This  collection  was 
nuide  by  Dr.  Sparrow,  afterwards  Bishop  successively  of  Exeter 
and  Norwich.  It  was  published  in  1661,  and  was  a  kind  of  legal 
or  constitutional  sequel  to  a  well-known  work  wliich  he  had 
printed  in  December,  1660.  "A  Katiouale  upon  the  Book  of 
Common  Pr.ayer,  wherein  that  Service  is  vindicated  from  the 
grand  accusation  of  S\iperstition,  by  showing  that  it  is  a  Keason- 
able  Service,  and  so  not  Superstitious." 

rjreat  importunities]  This  refers  to  the  deputations  se  t  to  the 
King  before  and  after  he  came  into  England,  by  the  Presbyte- 
rians ;  which  led  to  the  Savoy  Conference.     The  word  "  persua- 

Rcnsnns  shoving  the  nrcessity  of  Reformation  of  Ihe  pnhlic  doctrine,  Otfcred 
to  the  consideration  of  Parliament  by  divers  Ministers  of  sundry  Counties  o( 
England.     4to.     ICCO. 

The  Common  Prayer  unma-fked.    4to.     IGGO. 

The  Common  Prayer  B'lok  i:o  Di'tne  Service;  OT,  a  small  Curb  to  the 
Bisiiop,s'  Career,  &c.     By  Vavasour  Powell.     4to.     lGi:0. 

Beams  oj  ftrmer  Light,  discovering  how  evil  it  is  to  impose  doubtfnl  and 
disputable  Forms  and  Practices  upon  Ministers.    4to.     16G0. 

Reasons  showing  the  Necessity  of  the  Reformation  of  the  Public  Doctrine, 
Worship,  Rites  and  Ceremonies,  Church  government  and  discipline.  Re- 
puted to  be  (but  indeed  are  not)  established  by  Law.  By  Cornelius  Burgess. 
410.     IGGO. 

Smcctymnuus  Redivivua.    4to.     1660. 

A  Treatise  of  Divine  Worship,  Tending  to  prove  that  the  Ceremonies 
imposed  upon  the  Ministers  of  the  Gospel  in  England  in  present  Contro- 
versy, are  in  their  present  use  unlawful.     Printed  1G04.    4to.     1660. 

["Exceptions  against  the  Common  Prayer"  was  not  printed  tmtil  1G6I, 
after  the  King  had  yielded  to  the  "importunities"  referred  to;  and  was  not 
therefore  one  of  these  pamphlets.) 


THE  PREFACE. 


[13 


thought  requisite  for  tlie  ease  of  tender  Consciences  :  whereunto  His  Majestv, 
out  of  his  pious  inclination  to  give  satisfaction  (so  far  as  could  be  reasonably 
expected)  to  all  his  sulijucts  of  what  persuasion  soever^  did  graciously  con- 
descend. 

In  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  jjroposed  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  wilhngly,  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  judgments  (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  contraiy  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  Trans- 
lations 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 


sion"  was  iutroduceJ  at  this  time  to  indicate  one  or  tlieotlicr  siile 
of  those  who  supported  and  those  who  opposed  the  Prayer  Boolj. 

In  which  review  WE  have  endeavoured^  This  is  the  language 
of  men  who  were  sure  of  the  ground,  constitutional  and  eccle- 
siastical, upon  which  they  were  treading.  They  could  spcalc  as 
tlie  Church  of  England,  hecause  the  Convocations  of  Canterbury 
and  York  faithfully  represeuted  her. 

Catholick  Church  of  Christ]  This  is  one  of  many  places  in 
which  the  position  of  the  Church  of  England  towards  the  Catlio- 
lie  Church  is  taken  for  granted  as  souud  and  firm.  Another  such 
has  heen  pointed  out  already  in  the  Title-page  of  the  Prayer  Book. 
frivolous  and  vain~\  It  is  very  remarkable  to  see  how  trifling 
these  objections,  officially  made  at  the  Savoy  Conference,  often 
were.  One  of  them  was  to  the  reading  of  any  part  of  the  Burial 
Service  at  the  grave,  as  the  minister  was  sure  to  catch  cold  by 
doing  so.  The  Bishops  replied  that  a  cap  would  remedy  this 
inconvenience ;  and  this  was  the  reply  given  by  the  Dissenting 
Ministers  :  which,  though  long,  is  inserted  as  being  very  charac- 
teristic of  the  tone  of  the  whole  objections  that  were  ofl'ered : 
"  We  marvel  that  you  say  nothing  at  aU  to  our  desire  (that  it  be 
expressed  in  a  Rubrick,  that  prayers  and  exhortations  there  used, 
be  not  for  the  benefit  of  the  dead,  but  only  for  the  insti'uctlon 
and  comfort  of  the  living).  You  intend  to  have  a  very  indiscreet 
Ministry,  if  such  a  ncedlesse  Circumstance  may  not  be  left  to 
their  discretion.  Tlie  contrivance  of  a  Cap  instead  of  a  Ruhr, 
showeth  that  you  are  all  unacquainted  with  the  subject,  of  which 
you  speak  :  and  if  you  speak  for  want  of  experience  of  the  case  of 
souls,  as  you  now  do  about  the  case  of  men's  bodies,  we  could 


wish  you  some  of  our  experience  of  one  sort  (by  more  converse 
with  all  the  members  of  the  fiock)  though  not  of  the  other.  But 
we  would  here  put  these  three  or  four  Questions  to  you. 

"  1.  Whether  such  of  ourselves  as  cannot  stand  still  in  the 
cold  winter  at  the  grave,  half  so  long  as  the  Office  of  Burial  re- 
quireth,  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  will  cure  this  better  than  a  Ruhr., 
though  we  have  proved  the  contrary  to  our  cost  ?  and  know  it  as 
well  as  we  know  that  cold  is  cold.  Do  you  think  no  place  but 
that  which  a  cap  or  clothes  do  cover,  is  capable  of  letting  in  the 
excessively  refrigerating  air  ? 

"  2.  AVhether  a  man  that  hath  the  most  rational  probability,  if 
not  a  moral  certainty,  that  it  would  be  his  death,  or  dangerous 
sickness  (though  he  wore  20  caps)  is  bound  to  obey  you  in  this 
case  ? 

"3.  AVliether  usually  the  most  studious,  laborious  ministers, 
be  not  the  most  invaletudinary  and  infirm  ?  and 

"  4.  Whether  the  health  of  such  should  be  made  a  jest  of,  by 
the  more  healthful ;  and  be  made  so  light  of,  as  to  be  cast  away, 
rather  than  a  ceremony  sometime  be  left  to  their  discretion  ? 
And  whether  it  be  a  sign  of  the  right  and  genuine  spirit  of  Re- 
ligion, to  subject  to  such  a  ceremony,  both  the  life  of  godliness, 
aud  the  lives  of  ministers,  and  the  people's  souls  ?  Much  of  this 
conccrneth  the  people  also,  as  well  as  the  ministers." — Grand 
Debate,  p.  145. 

It  is  to  be  hoped  the  time  can  never  return  when  sucli  trilling 
anil  selfish  arguments  can  be  used  on  such  a  question. 


14]  THE  PREFACE. 

them  that  are  to  officiate  in  any  part  of  Divine  Service ;  wliieli  is  chiefly  clone 
in  the  Kalendars  and  Kubricks  :  Or  secondly,  for  the  more  proper  expressing 
of  some  words  or  phi-ascs  of  ancient  usage  in  terms  more  suitable  to  the  lan- 
guage of  the  present  times,  and  the  clearer  explanation  of  some  other  flords 
and  phrases,  that  were  either  of  doubtful  signification,  or  otherwise  liable  to  mis- 
construction :  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  sundiy  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  he  added  in  their  due 
places ;  particularly  for  those  at  Sea,  together  with  an  office  for  the  Baptism  of 
such  as  are  of  riper  yeai-s :  which,  although  not  so  necessary  when  the  former 
Book  was  compiled,  yet  by  the  growth  of  Anabaptism,  through  the  licentious- 
ness of  the  late  times  crept  in  amongst  us,  is  now  become  necessar}',  and  may 
be  always  useful  for  the  baptizing  of  Natives  in  oui-  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  ■sv'ith  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. 


the  grotcth  of  Analapiiain]  The  effect  of  this  upon  the  genera- 
tion in  which  this  Preface  was  wTitten  must  have  been  very 
awful :  and  the  necessity  for  the  Service  spoken  of  was  strongly 
felt  by  the  Convocation.  In  a  work  on  the  Bills  of  Mortality, 
written  in  1665,  there  are  some  incidental  remarks  which 
strikingly  corroborate  those  of  this  Preface:  "The  keeping  of 
Parish  Registers  having  been  taken  out  of  the  hands  of  every 
Parish  Minister,  and  conmiitted  to  some  inferior  fellow  elected 
by  the  people,  and  confirmed  by  the  Justices  of  Peace,  had  been 
much  neglected,  and  was  again  reduced  into  better  order.  And 
till  this  year  the  account  of  Christenings  bad  been  neglected 
more  tlian  that  of  Burials;  one  and  the  chief  cause  whereof  was 
n  religions  opinion  against  the  baptizing  of  Infonts,  either  as 
unlawful  or  unnecessary.  If  this  were  the  only  re.ison,  we 
might,  by  our  defects  of  this  kind,  conclude  the  growth  of  this 
opinion,  and  pronounce  that  not  half  the  people  of  England  be- 
tween the  years  1650  and  16C0  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  births  of  their  children  registered  ....'"     It  may  well 


'  Grant's  Observations  ou  the  Bills  of  Mortality.    8vo.     XlM) 


be  believed  that  it  was  this  privation  of  the  grace  of  Baptism 
which  led  to  such  fearful  profligacy  and  infidelity  in  the  time  of 
Charles  II.  and  his  immediate  successors. 

Convocations  of  loth  Provinces']  For  greater  expedition  in  the 
work  of  revision  certain  Commissioners  were  appointed  by  the 
Convocation  of  York  to  sit  in  the  Convocation  of  Canterbury  as 
their  representatives ;  and  thus  was  accomplished  a  selection  of 
representatives  from  the  whole  body  of  the  Cliurch  of  England 
clergy. 

The  last  words  of  this  Preface  contain  an  appeal  to  other  times 
than  those  in  and  for  which  they  were  written.  The  safe  path 
which  was  marked  out  so  wisely  by  the  Reformers  has  proved  to 
be  one  which  has  approved  itself  to  all  subsequent  generations, 
and  it  was  the  effort  of  the  1661  Revisers  to  walk  in  it  faitlifuUy, 
by  returning,  wherever  they  could,  to  the  original  English  Prayer 
Book  of  1549.  Had  they  attempted  to  do  this  to  a  greater 
extent,  there  miglit  have  been  danger  of  their  whole  work  being 
set  aside.  Sobriety  in  wild  and  fanatical  times,  peace  in  a  con- 
troversial age,  and  conscientiousness  when  so  many  were  unscru- 
pulous,  were  wise  watchwords. 


CONCERNING  THE  SERVICE  OF  THE  CHURCH. 


[».I),  15  IS.] 


Joli  v?(i.  8-10. 
Cr.  p.  315,  note  5, 

"ex pa' 

tram  .  .  .  ." 


THERE  was  never  any  thing  by 
the  wit  of  man  so  well  devisedj 
or  so  sure  established,  which,  in  ciu- 
tinuance  of  time  hath  not  been  cor- 
rupted:  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  or- 
dained but  of  a  good  pm-pose,  and  for 
a  great  advancement  of  godliness. 
For  they  so  ordered  the  matter,  that 
all  the  whole  Bible  (or  the  greatest 
part  thereof),  should  be  read  over  once 
every  j'ear ;  intending  thereljy,  that 
the  Clergy,  and  especially  such  as  were 
Ministers  in  the  congregation,  should 
(by  often  reading,  and  meditation  in 
God's  word)  be  stirred  up  to  godli- 
ness themselves,  and  be  more  able  to 
csJiort  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  mor-e  in 
the  knowledge  of  God,  and  be  the 
more  inflamed  with  the  love  of  his  true 
Religion. 


But  these  many  years  passed,  this 

cf.  p.  [25,  note,    godly  and  decent  Order  of  the  ancient 

Fathers  hath  been  so  altered,  broken. 


Refoniieil 
Uomaii  Bre- 
viary, l:i35-7. 


NIHIL  enim  humano  elaboratuna  Preface  of  cardi 
nal  Quit,'r.oiief, 
ingenio,  tam  exactum  initio  un- 

quam  fuit,  quin  postea,  multorum  ac- 

cedente  judicio,  perfectius  reddi  possit, 

ut  in  ipsis  etiam  ecclesiasticis  institutis 

circa  primitivam  prsesertim  ecclesiam 

contigisse  videmus. 

***** 

Et  profecto  si  quis  modum  precandi 
olim  a  majoribus  traditum  diligentcr 
consideret,  plane  intelligat  horum  om- 
nium   prajcipuam    ab    ipsis   habitam 

esse  rationem. 

***** 

Tertia,  ut  religionis  quoque  futuri 
magistri  quotidiana  sacrsB  scriptura  et 
ecclesiastiearum  historiarum  lectione 
erudiantur,  complectanturque  (ut 
Paulus  ait)  eum,  qiii  secundum  doc- 
trinam  est,  fidelem  scrmonem,  et  po- 
tentes  sint  exhortari  in  doctiina  Sana, 
et  eoSj  qui  contradicunt,  argiiere. 


Sed  fiietum  est  nescio  quo  pacto  pre- 
cantium  negligentia,  ut  pauUatim  a 
sanctissimis  illis  veterum  patrum  in- 


This  explanatory  introductiou  is  the  original  Preface  of  tlie 
Prayer  Book,  and  is  supposed  to  have  been  written  by  Cranmer. 
It  was  moved  to  this  plaee  when  tlie  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  Quignonez 
lying  open  before  the  writer.  The  passages  in  the  right-hand 
column  are,  with  two  exceptions,  taken  fi-om  an  edition  of  1537, 
belonging  to  Queen's  College,  Oxford,  and  tlie  preface  to  this 
edition  agrees  with  all  the  later  copies.  But  the  Paris  edition  of 
1536  (probably  following  the  Roman  one  of  1535)  differs  con- 
siderably '.  Our  English  Preface  is  most  like  the  later  edition 
of  Quignonez ;  but  the  paragraph  enclosed  in  brackets  appears 
to  show  tliat  the  earlier  one  was  also  known  to  the  Reformers  of 
our  Services.  There  are  six  copies  of  this  Breviary  in  the  Bod- 
leian Library,  •one  at  tlie  British  Museum,  one  at  the  Routh 


1  The  writer  has  not  been  able  to  meet  with  this,  but  copies  from  Gue- 
raiiger's  Institutions  Liturgiques,  p.  398. 


Library  of  Durham  University,  one  in  the  Public  Library  at 
Cambridge,  and  one  in  Queen's  College,  Oxford;  but  none  ot 
these  are  earlier  than  1537.     Others  are  in  private  hands. 

It  has  already  been  mentioned,  in  the  Historical  Introduction 
(p.  xx),  that  this  Reformed  Roman  Breviary  exercised  some  in- 
fluence 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  lie  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  Testament,  and  the  second  from  the  New  Testa- 
ment. On  festivals,  a  third  lesson  was  added,  which  was  gene- 
rally a  short  passage  from  a  homily  of  St.  Gregory  or  some  other 
patristic  author.  The  two  former  were  seldom  entire  qhapters, 
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 


16] 


CONCERNING  THE  SERVICE  OF  THE  CHURCH. 


Cf.  p.  xxiii. 


Bci"  p.  314. 


and  neglected,  by  planting  in  uncertain 
Stories,  and  Legends,  with  multitude 
of  Responds,  A^erses,  vain  Rejietitions, 
Commemorations,  and  Synodalsj  that 
commonly  when  any  Book  of  the  Bible 
was  begun,  after  three  or  four  Chapters 
were  read  out,  all  the  rest  were  imread. 
And  in  this  sort  the  Book  of  Isaiah 
was  begun  in  Advent,  and  the  Book 
of  Genesis  in  Septuagesima  ;  but  they 
were  only  begun,  and  never  read 
through :  After  like  sort  were  other 
Books  of  holy  Scripture  used.  And 
-19.  moreover,  whereas  St.  Paul  would 
have  such  language  spoken  to  the 
people  in  the  Church,  as  they  might 
understand,  and  have  profit  by  hearing 
tlie  same;  Tlie  Service  in  this  Church 
of  England  these  many  years,  hath 
been  read  in  Latin  to  the  people,  which 
they  understand  not ;  so  that  they  have 
heard  with  their  ears  only,  and  theii- 
heart,  spirit,  and  mind,  have  not  been 
edified  therebj'.  And  furthermore,  not- 
withstanding that  the  ancient  Fathers 
have  divided  the  Psalms  into  seven 
x'ortions,  whereof  every  one  was  called 
a  Nociurn :  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  chang- 


stitutis  discederetur.  Nam  Hbri 
Scrip turse  sacrre,  qui  statis  annis  tem- 
poribus  Icgendi  craut  nrore  majorum 

vix  dum  incepti  omittuntur  in 

alio  breviario.  Tum  historise  sancto- 
rum quffidam  tarn  incultae,  et  tam 
sine  delectu  scriptae  habentur  in  eodem, 
ut  nee  authoritatem  habere  videantur 
nee  gravitatem.  [Ut  exemjjlo  esse 
possunt  liber  Genesis,  qui  incipitur  in 
Septuagesima,  liber  Isaiae,  qui  in  Ad- 
veutu,  quorum  vix  singula  capituhi 
perlegimus :  ac  eodem  modo  cetera 
^'^eteris  Testamenti  volumina  degusta- 
mus  magis  quam  legimus.  Nee  secus 
accidit  in  Evangelia,  et  reliquam 
Scripturam  Novi  Testamenti,  quorum 
in  loco  successerunt  alia,  nee  utilitate 
cum  his,  nee  gravitate  comparanda, 
quae  quotidie  agitatione  lingute  magis 
quam  intcntione  mentis  iuculcantur.] 


et  psalmorum  plerisque  omissis, 

pauci  singidis  fere  diebus  repeterentur. 

*  *  *  *  * 

Accedit  tam  perplexus  ordo,  tamque 
difticilis   precandi   ratio,  ut  interdum 


his  preface  that  others,  heside  himself,  were  engaged  on  tlie  work 
of  revision;  and  this,  as  well  as  the  long  time  occupied  over  it, 
oflers  another  point  of  comparison  between  the  two  reformed 
service-books,  those  of  Rome  and  England. 

more  majorum}  Later  on  occur  also  tlie  following  words: 
"  Ac  illud  ante  omnia  visum  nobis  est  in  consuetudinem  revocare, 
ut  Scriptura  Sacra  maxinie  omnium  toto  anno,  et  omnes  psalrai 
singulis  scptiraanis  perlegerentur." 

Ul  exemplo]  Tliis  passage  is  in  the  earlier  edition  of  1536,  but 
not  in  that  from  which  the  rest  is  quoted.  The  wTiter  has  been 
obliged  to  quote  it  from  Gueranger,  not  being  able  to  meet  with 
this  edition  in  England. 

Jlesponds']  These  were  short  anthems,  similar  to  that  which  is 
ten  times  sung  during  the  reading  of  the  passage  of  Scripture 
which  contains  the  Ten  Commandments.  Theoretically  they  gave 
the  key. note  of  the  Lection ;  but  this  principle  was  often  deviated 
from,  and  the  sense  was  frequently  broken  up  rather  than  iUus- 
trated.     TTie  practice,  in  moderation,  is  a  very  excellent  one '. 

Verses']  Vcrsiclcs,  a  short  form  of  respond." 

vain  Rcpelitions']  See  Historical  Introduction,  p.  xxvii. 

Commemorations']  Anthems  commemorative  of  festivals. 

Sitnodals]  The  jirovincial  constitutions  or  canons  which  were 
read  in  parish  churches  after  the  conclusion  of  synod.s.  The  read- 
ing  of  them  after  the  lessons  was  probably  the  origin  of  the  corre- 
sponding custom  of  giving  out  notices  after  the  Second  Lesson. 


'  See  p.  11,  where  tlie  Sth  liespoml  for  Festivals  in  Ad 
bote. 


;ent  is  given  in  a 


the  Fit]  The  following  is  exactly  one-third  of  the  Pica  or 
Pie  for  a  single  Sunday,  the  first  of  Advent.  Maskell  observes 
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  Keformers  did  not  overstate  the  case  in 
respect  to  the  complexity  of  this  ancient  rule.  In  York  Minster 
Library  there  is  a  volume  containing  the  Pie  only. 

"  Pica  de  Dominica  Prima  Adventus. 

"LITERA  DOMINICALIS  A.— Tertia  Decembris  tota  can- 
tetur  HIstoria  Aspieiens.  Secundie  Vespers  erunt  de  Sancto 
Osmundo,  cum  pleno  servitio  in  crastino  ;  et  solennis  menioria  de 
octava,  et  de  Dominica,  et  de  Sancta  Maria  cum  antiphona  Are 
Maria.— 'Sev'ia  2  de  S.  Osmimdo :  ix.  lectioncs :  omnia  de  Com- 
rauui  unius  Confessoris  et  Pontificis.  Sec.  vesp.  erunt  de  coiu- 
memoratione,  et  mem.  de  Sancto,  de  octava,  de  Adventu,  et  do 
S.  Maria,  cum  ant.  Ave  Maria. — Feria  3,  5,  et  sabbato,  de  com- 
memorationibus,  et  Responsoria  ferialia  pra'termittantur ;  et 
Missa  de  oct.  S.  Andrea;  dicitur  in  capitulo. 

"  LIT.  DOM.  B. — Quiuto  Cal.  Doc.  tota  cantetur  hist.  ^i;)iVic««, 
et  mem.  de  S.  Maria. — Per.  2,  6,  et  sabb.  de  commcm. — Per.  3  de 
feria,  et  nihil  de  martyribus  nisi  mcui.  ad  vcsp.  et  ad  matutinas 
de  S.  Maria.  Missa  de  vigilia. — Per.  4.  de  Apostolo,  et  solen. 
mem.  de  Adv.  et  de  S.  Maria. — Per.  5  de  fcr.  cum  Resp.  feri- 
alibus,  et  mem.  de  oct.  et  Missa  de  4  for."  And  so  on,  through 
the  seven  Sunday  Letters. 

It  was,  perhaps,  from  the  confused  appearance  which  a  page  of 
Pica  presents  that  printers  came  to   call   any  portion   of  type 


CONCERNING  THE  SERVICE  OF  THE  CHURCH. 


ri7 


mgs  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  sliould  be  read,  than  to  read  it 
when  it  was  found  out. 

These  inconveniences  therefore  con- 
sidered, here  is  set  forth  such  an  Order, 
whereby  the  same  shall  be  redressed. 
And  for  a  readiness  in  this  matter, 
here  is  drawn  out  a  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  thing's  shall  be  done 
in  order,  without  breaking  one  piece 
from  another.  For  this  cause  be  cut 
off  Anthems,  Responds,  Invitatories, 
and  such  like  things  as  did  break  the 
continual  course  of  the  reading  of  the 
Scripture. 

Yet,  because  there  is  no  remedy, 
but  that  of  necessity  there  must  be 
some  Rules;  therefore  certain  Rules 
are  here  set  forth ;  wliich,  as  they  are 
few  in  number,  so  they  are  plain  and 
easy  to  be  understood.  So  that  here 
you  have  an  Order  for  Prayer,  and  for 
the  reading  of  the  holy  Scripture, 
much  agreeable  to  the  mind  and  pur- 
see  p.  [15,  mar-  pose  of  the  old  Fathers,  and  a  great 
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  untrue,  some  uncertain,  some  vain 
and  superstitious  ;  and  nothing  is  or- 
dained to  be  read,  but  the  very  pure 
Word  of  God,  the  holy  Scriptures,  or 
that  which  is  agreeable  to  the  same  ; 
and  that  in  such  a  language  and  order 
as  is  most  easy  and  plain  for  the  un- 
derstanding both  of  the  readers  and 
hearers.  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. 


paulo  minor  opera  in  requirendo  pona- 
tui-,  quam,  cum  inveneris,  in  legendo. 


Versiculos,  responsoria,  et  capitula 
omittere  idcirco  visum  est  .  .  .  .  et  le- 
gentes  saepe  morentur  cum  molestia 
quferitandi,  locum  relinqui  voluimus 
continenti  lectioni  Scripturse  Sacrse  .  .  . 


Habet  igitur  hac  precandi  ratio  tres 

maximas  commoditates.  Primam,  quod 

precantibus  simul  acquiritur  utriusque 

Testament!  peritia.     Secundum,  quod 

res  est  exjaeditissima  propter  summam 

ordinis    simplicitatem    et    nonnullam 

brevitatem.      Tertiam,  quod   historise 

sanctorum  nihil  habeant,  ut  prius  quod 

graves,  et  doctas  aures  offendat. 
***** 

quasdam    omisimus   iUis    nee   probu- 
bilitate  nee  gravitate  pares  .... 


which  is  in  utter  disorder  through  accident  or  otherwise  by  the 
name  of  "  pie."  The  ecclesiastical  use  of  the  word  is  thouglit  to 
have  been  derived  from  Trlva^,  an  index,  or  table,  from  the  wooden 
boards  on  which  the  directions  for  service  were  written  out  in 
primitive  days.  It  is  identical  with  "ordinale"  and  with 
"  Directorium  sacerdotum."  The  "Pica"  type  of  later  days 
took  its  name  from  the  large  letters  in  which  the  pica  of  the 
Anglican  Portiforia  was  printed. 
few  and  easi/~]  The  following  passage  w!is  omitted  from  the 


Preface  at  the  last  revision :— "  Furthermore,  by  this  order  the 
Curates  shall  need  none  other  books  for  their  public  service,  but 
this  book  and  the  Bible.  By  the  means  whereof,  the  people  shall 
not  be  at  so  great  charges  for  books  as  in  times  past  they  have 
been."  It  was  crossed  out  by  Bishop  Cosin ;  not,  probably,  from 
any  idea  that  the  passage  was  an  unworthy  one,  but  because  it 
was  so  entirely  out  of  date  when  the  press  had  made  the  advance 
it  had  in  16G1.  Although,  moreover,  the  passage  was  applicable 
to  the  case  of  poor  parish  churches,  it  was  not  so  in  that  of  richer 

C 


18] 


THE  LATIN  PRAYER  BOOK. 


And  wliereas  heretofore  there  hatli 
been  great  diversity  in  saying  and 
singing  in  Churches  within  this  Realm; 
some  following  SaUsburt/  Use,  some 
Hereford  Use,  and  some  the  Use  of 
Bangor,  some  of  York,  some  of  Lin- 
cohi ;  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  aU  such  diversity  (if 
any  arise)  and  for  the  resolution  of  all 
doubts,  concerning  the  manner  how 
to  understand,  do,  and  execute,  the 
things  contained  in  this  Book;  the 
parties  that  so  doubt,  or  diversely  take 
any  thing,  shall  alway  resort  to  the 
Bishop  of  the  Diocess,  who  by  his  dis- 
cretion 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. 


[Rectum  quoque  duximus  ut  vcl 
intra  provinciam  nostram  sacrorum  i.e.  Lyons, 
ordo  et  psallendi  una  sit  consuetudo : 
et  sicut  unam  cum  Trinitatis  eonfes- 
sione  fidem  tenemus,  unam  et  officio- 
rum  regulam  teneamus,  ne  variata 
observatione  in  aliquo  devotio  nostra 
discrepare  credatur. 

Cone.  Vannes,  a.d.  401,  Canon  xv.] 


THOUGH  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  wdien  men  say  ]Morning  and 
Evening  Praj-er  privately,  they  may  say  the  same  in  any  language  that  they 
themselves  do  imderstand. 


ones  and  cathedrals,  where  as  many  books  as  formerly  are  required 
for  the  use  of  the  choirs.  There  are  practically  in  use  by  most  of 
the  clergy  and  chairs  in  one  or  other  class  of  Churches,  separate 
Breviaries,  Missals,  Manuals,  Antlphonaries,  "  Sen'ice"-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. 

int  one  Use]  Another  part  of  the  Preface  erased  by  Cosin 
was  this ;  and  it  seems  to  have  been  suggested  by  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  before,  by 
the  reason  of  so  often  repetition 
they  could  say  many  things  by 
heart :  if  those  men  will  weigh 
their  labour,  with  the  profit  and 
knowledge  which  daily  they 
shall  obtiiin  by  reading  upon 
the  book,  they  will  not  refuse 
the  pain,  in  consideration  of  the 
great  profit  that  shall  ensue 
thereof. 


Si  cui  autem  in  hoc  Breviario 
laboriosum  videbitur  pleraque 
omnia  ex  libro  legi,  cum  multa 
in  alio  qua;  propter  frequcntem 
repetitionem  ediscuntur  mcmo- 
riter  pronuntientur,  compensct 
cum  hoc  labore  cognitionem 
Scriptura;  Sacra;,  qua;  sic  indies 
augescit;  et  intentionem  anima;, 
quam  Deus  ante  omnia  in  pre- 
cantibus  requiret :  banc  enim 
majorcm  legentiUis,  quam  me- 
moriter  prosequ(?ntibu3  adessc 
necesse  est :  et  hujusmodi  labo- 
rem  non  modo  fi-uctuosum,  sed 
ctiam  salutarcm  indicabit. 


thall  resort  to  the  Bishop']   There  is  no  power  here  given  to 


the  Bishop  of  the  Diocese  to  deviate  from  the  rules  laid  down  in 
the  Book  of  Common  Prayer.  He  is  the  administrator,  not  the 
maker,  of  the  ritual  law  of  the  Church. 


THE  LATIN  PRATER  BOOK'. 

In  the  first  Act  of  Uniformity  (2  &  3  Edward  VI.  c.  1),  the 
fifth  clause  was  as  follows :  "  Provided  alw.iys  that  it  shall  bo 
lawful  to  any  man  that  understandeth  the  Greek,  Latin,  and 
Hebrew  tongue,  or  other  strange  tongue,  to  say  and  have  the 
said  prayers  heretofore  specified  of  Matins  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  aud  Oxford,  to  use  and 
exercise  in  their  common  and  open  prayer  in  their  Chapels,  being 
no  Churches  or  other  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  con- 
trary notwithstanding." 

In  the  Act  of  Uniformity  at  present  in  force  (II  Car.  II.),  this 
clause  is  also  enacted  :  "  Provided  always.  That  it  shall  and  may 
be  lawful  to  use  the  Morning  and  Evening  Prayer,  and  all  other 
Prayers  and  Service  prescribed  in  aud  by  the  said  book,  in  the 
Chapels  or  other  Publick  Places  of  the  respective  Colleges  and 


^  Whitaker's  Greek  version  was  printed  in  1569 ;   Durel's  in  1664. 


PRIVATE  RECITATION  OF  THE  SERVICES  BY  THE  CLERGY. 


[19 


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. 


Halls  in  both  the  Universities,  in  the  Colledges  of  Westminster, 
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/' 

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  Hmitation  (as 
there  is  not  in  the  present  Act  of  Uniformity)  with  respect  to 
the  Communion  Service'.  Bishop  Cosin  added  to  the  existing 
rule  the  words  "  especially  in  the  Colleges  and  Halls  of  either 
University,  and  in  the  Schools  of  Westminster,  Eaton,  and  Win- 
chester," but  the  alteration  was  not  printed,  though  not  erased  by 
the  Committee  of  Eevision. 

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  Archbishop 
Crannier^.  As  some  provision  would  certainly  be  made  by 
authority  for  carrying  out  the  proviso  of  the  Act  of  Uniformity, 
it  is  probable  that  the  translation  of  Aless  was  made  for  this 
purpose;  although,  because  Cranmer  used  it  for  giving  Martin 
Bucer  a  knowledge  of  the  English  formularies,  it  is  commonly 
said  that  he  had  it  done  expressly  for  that  object.  Bucer  in  bis 
Censura  distinctly  says  "  librum  istum  Sacrorum,  per  inter- 
pretem,  quantum  potui,  cognovi  diligenter  ;**  and  a  comparison 
of  dates  makes  it  almost  certain  that  he  gained  what  little  know- 
ledge he  there  had  of  our  English  services  through  an  oral  inter- 
jiretation,  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  Lona  fides  so  ostentatiously  put 
forth  on  the  title-page. 

This  version  was,  however,  the  foundation  of  that  issued  by 
Queen  Elizabeth  in  15C0,  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  1519,  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  commendaiionihus  Senefacioriim,*' 
and  another,  *'  Celebratio  ccenos  Domini,  in  funehribus,  si  amici 
et  vicini  defuncti  communicare  velint."  These  two  offices  were 
specially  mentioned  as  *'  peculiaria  qupedam "  in  the  Letters 
Patent.  The  book  was  reprinted  in  1574  and  in  1596,  and  is  to 
be  found  in  a  modern  reprint  among  the  Parker  Society's  pub- 
hcations ;  and  no  doubt  it  was  adopted  for  the  private  recitation 
of  the  Daily  Offices  in  days  when  Latin  was  more  freely  used 


'  An  authorized  French  translation  was  printed  by  Archbishop  Cranmer's 
order  in  1552.  In  a  letter  to  Secretary  Cecil  (Strype's  Memorials,  iii.  t98, 
Eccl.  Hist.  Soc.)  the  Archbishop  says  that  this  was  first  done  by  Sir  Hu{ih 
Paulefs  commandment  (who  was  Governor  of  Calais),  and  overseen  by  the 
Lord  Chancellor  (Goodrich,  Bishop  of  Ely),  and  others,  being  afterwards 
revised  by  a  learned  Frenchman  who  was  a  Doctor  of  Divinity.  This 
re.ision  was  for  the  second  book  of  Edward  VI.,  and  was  printed  in  1553. 

2  Ordinatio  Ecclesiee,  sen  Ministerii  Ecclesiastici,  in  florentiasirao  Regno 
Angliae,  conscripta  sermone  patrio,  et  in  Latinam  linguam  bona  fide  con- 
versa,  et  ad  consolationem  Ecclesiarum  Christi,  ubicunque  locorum  ac 
gentium,  his  tristissimis  teniporibus,  edita  ab  Alexandro  Alesio,  Scoto, 
Sacra  TheologiEB  Doctore.    Lipsice.    MDLl. 

'  Liber  Precum  Publicarum,  seu  Ministerii  Ecclesiastice  administrationis 
Sacramentorum,  aliorumque  rituum  &  ceremoniarum  in  Eccle«ia  Anglicana. 
Cum  privilegio  Regiap  Majestatis. 


than  it  has  been  in  later  times.  These  words  are  to  be  found  at 
the  close  of  the  Letters  Patent :  "  JEadem  etiam  formula  Latina 
precandi  privatim  uti  hortamitr  omnes  reliquos  Ecclesiie  nostrtB 
Anglicance  ministros,  cujitscwnqve  gradus  fiterint,  iis  diebus, 
qitibus  aut  ncn  solent,  aid  non  tetientur  parochianis  snis,  ad 
(edem  sacram  pro  more  accedentibus,  publiee  preces  vernacula 
lingua,  secundum  formam  dicti  Statuti,  reciiare"  Which  ex- 
hortation 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  leBO'.  But  this  is  not  a  complete  version  of 
the  Book  of  Common  Prayer. 

For  an  account  of  De;in  Durel's  Latin  Prayer  Book  see  page 
586.  There  are  more  than  twenty  Editions  of  various  Latin 
versions,  and  of  all  these  Durel's  was  the  most  trustworthy  until 
the  publication  of  a  new  version  by  two  of  the  contributors  to  tbis 
work  in  1865  \ 

PRIVATE  RECITATION  OP  THE  SERVICES  BY 
THE  CLERGY. 

The  second  paragraph  of  the  above  Appendix  to  the  Preface  of 
1 549  enjoins  the  Clergy  to  say  the  Daily  Offices  constantly  either 
privately  or  openly,  unless  hindered  by  some  urgent  cause.  This 
direction  has  undergone  the  following  changes  : — 


1601. 
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. 


1549.  1552. 

Neither  that  any  And  all  priests  and 

man  shall  be  bound  deacons      shall      be 

to     the     saying     of  l)ound    to    say  daily 

them,   but    such   as  the     Morning     and 

from  time  to  time,  in  Evening         Prayer, 

Cathedral  and  CoUe-  either    privately    or 

giate    churches,   pa-  openly,  except   they 

rish    churches,    and  be  letted  by  preach- 

chapels  to  the  same  ing,  studying  of  di- 

annexed,  shall  serve  \imty,   or   by   some 

the  congregation.  other  urgent  cause. 

In  the  Scotch  Prayer  Book  of  1637  the  words  were  added,  "  of 
which  cause,  if  it  be  frequently  pretended,  they  are  to  make  the 
bishop  of  the  diocese,  or  the  archbishop  of  the  province,  the 
judge  and  allovver."  Bishop  Cosin  also  added  to  "urgent  cause," 
"which  the  Bishop  of  the  Diocese  shall  approve."  But  the 
present  form  appears  to  be  that  which  he  ultimately  adopted, 
and  that  which  was  accepted  by  the  Committee  of  Revision. 

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  continua- 
tion 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  confirm  this  view  ;  and  so  also  does  the  practice  of 
many  holy  clergymen  at  every  period  since  the  Reformation. 
The  principle  of  it  is  that  the  Clergy  are  bound  to  offer  the 


<  Liber  Precum  Publicarum  in  Usum  Ecclesise  Cathedralis  Christi.  Oxon. 
Oionis.     1600. 

'  Liber  Precum  Publicarum  Ecclesis  Anglicanx.  A  Gulielmo  Bright, 
A.M.,  et  petro  Goldsmith  Medd,  A.M.  Presbyteris,  Collegii  Universitatia 
in  Acad.  Oxon.  Sociis,  Latine  Redditus.  Rivington,  Londini,  Oxonii,  Caw- 
tabrigiEe.     1869.     Editio  Altera. 


20] 


OF  CEREMONIES. 


o 


OF   CEREMONIES. 

WHY  SOME  BE  ABOLISHED,   AND   SOME  RETAINED. 

F  such  Ceremonies  as  be  used  in  the  Church,  and  have  |   at  length  turned  to  vanity  and  superstition :  Some  entered 


had  their  beginning  by  the  institution  ol^  man,  some 
at  the  first  were  of  godly  intent  and  purpose  devised,  and  yet 


into  the  Church  by  undiscreet  devotion,  and  such  a  zeal  as 
was  without  knowledge ;  and  for  because  they  were  winked 


prayers  of  the  Church  daily  to  the  glory  of  God,  and  as  inter- 
cessors for  their  flocks,  whether  any  come  to  join  them  iu  the 
ofl"eriug  or  not.  Such  private  recitation  of  tlie  daily  offices  is, 
however,  only  to  be  used  when  the  better  way  of  "  open  prayer" 
with  a  congregation  cannot  be  adopted. 

DAILY  MORNING  AND  EVENING  PRATER. 

Tlie  third  paragraph  of  the  above  rule  very  clearly  enjoins  the 
use  of  Daily  Service.  Bishop  Cosin  mshed  to  define  the  hours  at 
which  it  was  to  be  said  withm  certain  limits,  by  adding  to  "  a 
convenient  timo  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  the  evening :"  and  although  his  alteration 
was  not  adopted,  it  serves  to  show  us  what  were  then  considered 
the  canonical  Umits  of  the  times  for  Mattins  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  shows  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,  sh.ill  say  the  Litany  prescribed  in  the  Book 
of  Common  Prayer;  whereunfo  we  wish  every  householder  dwell- 
ing within  half-a-mile  of  the  Church  to  come,  or  send  one  at  the 
least  of  his  household,  fit  to  Join  with  the  Minister  in  prayers." 
It  was  undoubtedly  the  intention  of  the  tii-st  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 
us  many  of  the  Laity  as  may  be  able  to  attend.  Many  endow- 
ments have  been  left  for  assisting  to  carry  out  this  intention  of 
the  Church  ;  and  the  practice  has  been  kept  up  in  some  parish 
Chm-ches  (as  well  as  m  the  Cathedrals)  without  any  break, 
except  during  the  persecution  of  the  17th  century.  In  1731, 
when  the  population  of  London  was  only  one-sixth  of  what  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  m  prayer  was  used  in  the  country  as  well  as  iu  large 
cities. 

Such  continual  p\iUic  acts  of  Divine  Worship  are  expedient  for 
various  reii.«ns.  (1)  It  is  due  to  the  honour  of  Almighty  God 
that  the  Church  in  every  place  consecrated  to  His  service  should 
begin  and  end  the  day  by  rendering  Him  a  service  of  praise. 
(2)  Each  Church  and  parish  being  a  corporate  centre  and  cor- 
porate whole,  prayer  for  God's  grace  and  His  mercy  should  be 
olfered  morning  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  benefit  to  the  Qergy 
is  very  great,  of  offering  Divine  Worship,  prayer,  and  intercessio^n, 
m  the  presence  of,  and  in  company  with,  some  of  their  flock. 
(1)  Tlicre  are  advantages  to  those  who  frequently  join  in  Divine 
Service  which  can  only  be  fully  known  by  experience,  but  which 
will  then  be  appreciated  as  blessings  not  otherwise  to  be  ob- 
tamed.  (.5)  The  service  of  the  Sanctuarv  is  the  most  real  and 
true  form  of  that  daily  Morning  and  Evening  worship  for  which 
tamdy  prayer  has  been  originated  as  an  imperfect  substitute; 
for  It  IS  the  true  Common   Prayer  (see  p.   2])  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  Holy  Days,  and  on 
all  other  Days  ;  and  that  the  title  of  our  Morning  and  Evening 
Service  is,  "  The  Order  for  Morning  or  Evening  Prayer  daily 
throughout  the  year."  In  the  beginning  of  the  "Fonn  of 
Prayer  to  he  used  at  Sea,"  there  is  also  this  rubric,  "  V  The 
Morning  and  Evening  Service  to  be  used  daily  at  Sea,  sliall  be 
the  same  which  is  appointed  iu  the  Book  of  Common  Prayer." 
And  the  next  rubric  is,  "  These  two  following  Prayers  are  to  be 
also  said  in  Her  Majesty's  Navy  every  day." 

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  Pr.ayer  Book,  and  was  followed  by  some  ritual  direc- 
tions reprinted  below.  In  1552,  the  part  "  Of  Ceremonies  "  was 
placed  after  the  Preface,  and  these  ritual  directions  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,  baptizing 
and  burying,  the  Minister,  in  parish  churches  and  chapels  an- 
nexed to  the  same,  shall  use  a  surplice.  And  in  all  cathedral 
churches  and  colleges,  the  Archdeacons,  Deans,  Provosts,  Masters, 
Prebendaries,  and  Fellows,  being  Graduates,  may  use  in  the 
quire,  beside  their  surplices,  such  hood  as  pertaineth  to  their 
several  degrees,  which  they  have  taken  in  any  university  within 
this  realm.  But  in  all  other  places,  every  minister  shall  be  at 
liberty  to  use  any  surplice  or  no.  It  is  also  seemly,  that  Gra- 
duates, when  they  do  preach,  should  use  such  hoods  as  pertaineth 
to  their  several  degrees. 

"  %  And  whensoever  the  Bishop  shall  celebrate  the  holy  Com- 
munion in  the  church,  or  execute  any  other  public  ministration, 
he  shaU  have  upon  him,  beside  his  rochette,  a  surplice  or  albe, 
and  a  cope  or  vestment;  and  also  his  pastoral  staS"  iu  his  hand, 
or  else  borne  or  holden  by  his  chaplain. 

"  T  As  touchiug  kneeling,  crossing,  holding  up  of  hands,  knock- 
ing upon  the  breast,  and  other  gestures,  they  may  be  used  or 
left,  as  every  man's  devotion  serveth,  without  blame. 

"  ^  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. 

"  %  If  there  be  a  sermon,  or  for  other  great  cause,  the  Curate, 
by  his  discretion,  may  leave  out  the  Litany,  Gloria  in  Excelsis  ', 


•  The  omission  of  this  is  not  quite  so  strange  as  it  seems  at  first :  *'A1) 
Adventa  Domini  usque  ad  N.itivitatem  ejus  [ab  Septuagesima  usque  in 
Coenam  Domini,  cap.  xlvii.],  Te  Deum  Laudamus,  Gloria  in  Excelsis  Den, 
Ite  mjssaest,  dimittimus,  quia  major  gloria  Novi  Testamenti,  quam  Veteris, 
cujus  typum  infra  Adventum  Domini  obscr\'amus."  Mirrologus  de  Ecc. 
Observat.  cap.  xxx.  It  was  likewise  omitted  in  Septuagesima  and  on 
Innocents'  Day.  There  was  also  a  limitation  of  its  use  on  Palm  Sunday, 
•'  in  Ecclesiis  in  quibus  clirisma  conficitur,  et  non  in  aliis  "  (Durand.  Ration, 
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  ranitur  " 


OF   CEREMONIES. 


[21 


at  in  the  beginning,  tLey  grew  Qaily  to  more  and  more 
abuses,  which  not  only  for  their  unprofitableness,  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  Cliurch  (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  considei'ed,  is  hut  a  small  thing ;  yet  the  wilful  and 
contemptuous  transgression  and  breaking  of  a  common  order 
and  discipline  is  no  small  offence  before  God.  Let  all  thinf/s 
he  done  among  you,  saith  St.  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  there- 
unto. 

And  whereas  in  this  our  time,  the  minds  of  men  are  so 
diverse,  that  some  think  it  a  great  matter  of  conscience  to 
depart  from  a  piece  of  the  least  of  their  Ceremonies,  they  be 
so  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  anj'  man 
should  be  offended,  whom  good  reason  might  satisfy,  here  be 


certain  causes  rendered,  why  some  of  the  accustomed  Cere- 
monies 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  intolerable;    whereof  St.Aiir/u.sthie  in  his  time 
complained,  that  they  were  grown  to  such  a  number,  that  the 
estate  of  Christian  people  was  in  worse  case  concemin"  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  St.  Axr/iisiine  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  com- 
pared?    This  our  excessive  multitude  of  Ceremonies  was  so 
great,  and  many  of  them  so  dark,  that  they  did  more  confound 
and  darken,  than  declare  and  set  forth  Christ's  benefits  unto 
us.    And  besides  this,  Christ's  Gospel  is  not  a  Ceremonial  Law 
(as  much  of  Moses'  Law  was),  but  it  is  a  Eeligion  to  serve 
God,  not  in  bondage  of  the  figure  or  shadow,  but  in  the  free- 
dom 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  remem- 
brance of  his  duty  to  God,  by  some  notable  and  special  sig- 
nification, whereby  he  might  be  edified.     Purtliermore,  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  un- 
satiable  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 


the  Creed,  the  Homily,  and  the  Exliortation  to  the  Coinmu- 
tion." 

There  was  a  rubric  printed  at  the  beginning  of  the  Commu- 
niou  Service  rohiting  to  tlie  same  subject :  and  as  aU  three  docu- 
ments are  of  the  same  date  (a.d.  1549),  it  also  is  here  reprinted, 
so  as  to  bring  them  under  one  view  : 

"  ^  Upon  the  day,  and  at  the  time  appointed  for  the  minis- 
tration of  the  holy  Communion,  the  Pi'iest  that  shall  execute  the 
lioly  ministry,  shall  put  upon  liim  the  vesture  appointed  for  that 
ministration,  that  is  to  say,  a  white  albe  plain,  with  a  vestmcut 
or  cope.  And  where  there  he  many  Priests  or  Deacons,  there  so 
many  shall  be  ready  to  help  the  priest  in  the  ministration,  as 
shall  he  requisite  ;  and  shall  have  upon  them  likewise  the  vestures 
appointed  for  their  ministry,  that  is  to  say,  albes  with  tunicles." 

The  suV>ject  of  Ceremonies  being  dealt  with  at  large  in  the 
Ritual  Introduction,  it  is  not  necessary  to  go  into  much  detail 
respecting  this  document ;  hut  a  few  notes  are  annexed  pointing 
out  the  principles  which  actuated  the  Reformers  of  1549  as  they 
are  indicated  in  their  explanation  or  apology. 

mstiiution  of  man]  The  distinction  implied  in  these  words 
shows  that  Archbisliop  Cranmer  and  his  associates  did  not  con- 
sider themselves  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  E\icharist. 

turned  to  vanity  and  svperstiiion']  The  primitive  love-feasts 
and  the  kiss  of  peace  are  illustrations  of  this  assertion ;  so  also  is 
tlie  excessive  use  of  the  sign  of  the  Cross,  which  provoked  a  recoil 
equally  superstitious,  leading  to  the  disuse  of  it  altogether. 


Some  entered  .  ...  by  undiscreet  devotion']  Of  such  a  kind 
were  the  ceremonies  connected  with  images,  and  even  with 
relics.  These  ceremonies  were  prompted,  in  the  first  iustances, 
by  the  best  of  feelings ;  but,  in  the  course  of  time,  they  became 
perverted  into  usages  which  can  hardly  be  distinguished  from 
idolatry,  and  thus  "  obscured  the  glory  of  Oiid  '  "  instead  of  pre- 
senting it  more  clearly  to  the  eyes  of  His  worshippers. 

Some  are  put  atcay,  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  cere- 
monies latterly  used  in  the  celebration  of  the  Holy  Eucharist 
were  intelligible  to  any  but  experienced  priests.  Their  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  had  iu  fact  grown  up 
which  required  strong  measures  for  its  reformation. 

Hut  now  as  concerning  those  persons]  Extreme  and  super- 
stitious opinions  against  ceremonies  were  beginning  to  be  as 
great  a  trouble  to  the  Church  as  the  extravagant  and  super- 
stitious use  of  them  had  been.  The  principles  here  enunciated 
against  the  enthusiasts  who  held  them  are :  (1)  That  some  cere- 


Aug.  Ep.  55  ad  Jaiiuarium,  c.  xix.  §  35  (al.  Ep.  119). 


22] 

will  be  offended,  for  that  Bome  of  the  old  Ceremonies  are 
retained  still :  If  they  consider  that  without  some  Ceremonies 
it  is  not  possible  to  keep  any  Order,  or  quiet  Discipline  in  the 
Church,  they  shall  easily  perceive  just  cause  to  reform  their 
judgments.  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,  sui'ely 
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  setting  forth  of  Christ's  Religion)  is  always  to  be 
eschewed.  Furthermore,  such  shall  have  no  just  cause  with 
the  Ceremonies  reserved  to  he  offended.  For  as  those  be  taken 
away  which  were  most  abused,  and  did  burden  mens  con- 


OF   CEREMONIES. 


sciences  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, 
without  error  or  superstition  ;  and  that  they  should  put  away 
other  things,  which  from  time  to  time  they  perceive  to  be 
most  abused,  as  in  mens  ordinances  it  often  chanceth  diversely 
in  divers  countries. 


THE   ORDER 


HOW  THE  PSALTER  IS  APPOINTED   TO   BE   READ. 


rr^HB  Psalter  shall  be  read  thi'ough  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  Januari/,  March,  May,  July,  Auguxt, 
October,  and  December,  have  One-and-thii-ty  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  Por- 
tions, 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  Psaku,  and  of  every  such  part 
of  the  cxixth  Psalm,  shall  be  repeated  this  Hymn, 

G-lvry  be  to  the  Father,  arid  to  the  S071 :  and  to  the  Holy 
Ghost ; 

As  it  was  in  the  beginning,  is  now,  and  ever  shall  be : 
world  without  end.     Amen. 


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  Henry  the  Eighth,  and  Edward  the  Sixth. 


monies  are  absolutely  essential  to  the  order  and  decency  of 
Divine  Service.  (2)  That  to  invent  new  ones  altogether  would 
be  as  presumptuous  as  unnecessary.  (3)  That  the  old  ones  which 
were  retained  under  the  new  system  of  the  Church  of  England 
were  of  an  edifying  kind.  (4)  That  the  ceremonies  retained  were 
never  likely  to  be  abused  as  those  which  were  set  aside  had 
been. 

vie  condemn  no  other  NaliDm}  This  excellent  sentence 
strongly  illustrates  the  temperate  spirit  in  which  the  official 
work  of  the  Reformation  of  theChurch  of  England  was  conducted. 
Uccogniziug  the  right  which  a  national  Church  possessed  to 
make  such  changes  as  may  ho  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  England, 
and  claimed  to  be  the  ailvocates  of  change  and  reconstruction 
only  within  the  bounds  of  their  legitimate  jurisdiction.    So  sound 


a  principle  deserves  the  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. 

diversely  in  divers  countries']  No  doubt  there  are  many 
Ceremonies  used  in  the  Eastern  Church,  and  in  southern 
countries  of  Europe,  which  seem  unprofitable  and  even  worse 
to  persons  brought  up  under  a  different  system,  and  under 
dilJ'erent  circumstances :  but  to  those  who  use  them  they 
may  he  a  true  vehicle  of  adoration  as  regards  Him  Whom 
they  worship,  and  of  wholesome  religious  emotion  as  respects 
themselves. 

THE  PSALTER. 

Full  notes  on  the  Psalter  will  be  found  in  the  Introduction  to 
the  Psalter,  pp.  313—317. 


THE  ORDER  OF  THE  PSALTER,  AND  OP  THE  REST  OF  HOLY  SCRIPTURE.     [23 


A.D.  1871.  1  A.D.  1661. 

THE    ORDER 

HOW  THE  REST   OF  HOLY  SCRIPTURE   IS  APPOINTED  TO  BE  READ. 


THE  Old  Testament  is  appointed  for  the  First  Lessons  at  Morning  and  Evening  Prayer,  so  as  the  most  part  thereof  will 
he  read  <>very  year  once,  as  in  the  Calendar  is  appointed. 
The  New  Testament  is  ajjpointed  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  Apoca- 
lypse, out  of  which  there  are  only 


twice,  once  in  the  morning  and  once  in  the  evening,  besides  the 
Epistles  and  Gospels,  except  the  Apocalypse,  out  of  which  there 
are  only  certain  Lessons  appointed  at  the  end  of  the  year,  and 

certain  proper  Lessons  appointed  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  r,  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  special!}'  appointed  iii 
the  table),  the  Second  Lesson  at  the  second  time  may,  at 
the  discretion  of  the  minister,  be  any  chapter  from  the 
four  Gospels,  or  any  Lesson  appointed  in  the  Table  of 
Lessons  from  the  four  Gospels. 

Upon  occasions,  to  be  approved  by  the  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  I 
Ordinary,  other  Psalms  may,  with  his  consent,  be  substi-  I 
tuted  for  those  appointed  in  the  Psalter.  I 

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. 

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. 


THE  LESSONS. 

The  old  system  of  the  CUurch  of  England,  iu  respect  to  the 
reading  of  Holy  Scripture  iu  Divine  Service,  was  very  similar 
throughout  all  the  offices  in  which  it  was  read,  to  that  now 
retained  only  in  the  Couummion  Service.  Short  selections  were 
made  from  different  books  of  the  Holy  Bible,  and  these  were 
read  successively  (sometimes  three,  and  at  others  nine),  "re- 
sponds," or  short  anthems  (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. 

The  rcsponsory  system  of  reading  Holy  Scripture  is  still  re- 
tained in  its  old  form  in  the  case  of  the  Ten  Commandments 
when  said  at  the  Communion  Service :  but  one  of  the  principal 
changes  made  in  1549,  was  the  substitution  for  it  of  longer  and 
continuous  lessons, — generally  whole  chapters, — with  responsory 
Canticles,  sung  at  the  end  only.  No  doubt  this  was  a  return  to 
ancient  practice,  as  It  is  said  to  be  in  the  original  preface  to  the 


24] 


PEOPER  LESSONS. 


1 PEOPER    LESSONS 


TO   BE   READ   AT   MORNING   AND   EVENING   PRAYER   ON   THE    SUNDAYS   AND   OTHER   HOLY-DA.YS 

THROUGHOUT  THE   YEAR. 


1[  LESSONS   PKOPER   FOR   SUNDAYS. 


1871. 


Sundai/s  nf  Advent. 
The  first. 


Sundays  after  Christmas. 
The  first. 
ii. 
Sundays  after  the  lEpipliany. 
The  first. 


Septuiigesiina. 

1  Lesson. 

2  Lesson. 
Sexagesima. 

1  Lesson. 
Qidnquagesima. 

1  Lesson. 

Sundays  in  Lent. 

The  first.     1  Lesson. 


vi.       1  Lesson. 
2  Lesson. 
Easter  Day. 

1  Lesson. 

2  Lesson. 
Sundays  offer  Easter, 

The  first.     1  Lesson. 

2  Lesson. 

ii.        1  Lesson. 


Sunday  after  Aseeusion  Day, 

1  Lesson. 

Wliitsunday. 

1  Lesson. 

2  Lesson. 
Trinity  Sunday. 

1  Lesson. 

2  Lesson. 
Sundays  ufter  Trinity. 

The  first, 
ii. 
ili. 
iv. 


vu. 
viii. 
iz. 

X. 

xi. 

xii. 
xiiL 
xiv. 

XV. 

xvi. 

xvii. 
xviii. 
xix. 

XX. 

xxi. 

xxii. 
xxiii. 
xxiv. 

XXV. 

xxvi. 
xxrii. 


Gen.     iii. 


Jifatfins. 


Isaiah  i. 


sxv. 

sxx.  to  V.  27. 


XXXV. 

xlii. 


Ii. 

Iv. 

L-ui. 
Job      xs\'ii. 
Prov.  i. 


Gen.     i.  and  ii.  to  v.  4. 
Rev.     xxi.  to  V.  9. 


Esod. 
Matt. 


is.  to  V.  20. 

six.  V.  12  to  V.  30. 
sxvii.  to  V.  4L 
xxsvii. 

xlii. 

iii. 

ix. 


Esod.  xii.  to  V.  29. 
Rev.     i.  V.  10  to  V.  19. 

Num.  xvi.  to  V.  36. 
1  Cor.  XV.  to  V.  29. 
Num.  xs.  to  V.  14. 

xxii. 
Dent.  iv.  to  v.  23. 

vi. 

xxs. 

xvi.  to  V.  18. 
Rom.   viii.  to  v.  18. 

Isaiah  vi.  to  v.  11. 
Rev.     i.  to  V.  9. 

Josh.    iii.  V.  7  to  iv.  v.  15 
Judges  iv. 

1  Sam.  ii.  to  v.  27. 
xii. 
XV.  to  P.  2i. 

2  Sam.  i. 

1  Chron.  xxi. 

xsjs.  V.  9  to  V.  29 

1  Kings  X.  to  V.  25. 
xii. 
xviii. 
xxii.  to  V.  41. 

2  Kings  V. 
ix. 
xviii. 

2  Chron.  xxxvi. 
Jerem.    v. 

xxxvi. 
Ezekiel  xiv. 

xxxiv. 
Daniel    iii. 

vi. 

Hosea     xiv. 
Amos      iii. 

Micah  iv.  and  v.  to  v.  8. 
Habak.    ii. 
Eccles.  xi.  and  xii. 


Isaiah      ii. 


Job 
Prov. 


xi.  to  V.  11 

xxvi. 

xxxii. 

xxxviii. 

xliii. 

Iii.  p.  13  andliii. 

Ivii. 

Ixv. 

xxviii. 

iii. 
xi. 


Evensong. 

or  Isaiah 


Job 
Prov. 


XXIV. 

xxviii.  V.  5  to  V.  19, 
xxxiii.  V.  2  to  V.  23. 

xl. 

xliv. 

Uv. 

Ixi. 

Ixvi. 

xxix. 

viii. 

XV. 


Genesis  ii.  v.  4. 

Rev.        xxi.  V.  9  to  xxii. 


xu 

xxii.  to  V.  20 

xxviii. 

xxxix. 

xliii. 


or  Genesis    viii. 


xui. 


Exodus 
Lnko 


Exodus   xii.  V.  29 

John        XX.  V.  11  to  V.  19 


Num. 
John 
Num. 


xvi.  V.  36 

XX.  V.  24  to  0.  30. 

xx.i7.14toxxi.u.lO 

xxiii. 

iv.  f.  23  to  p.  41 

ix. 


Isaiah 
Gal. 

Gen. 
Eph. 

Joshua 
Judges 
1  Sam. 


V.  V.  16 


x\^u. 

iv.  to  V.  17 


V.  r.  13  to  vi.  V.  21 


xm 
xvi. 

2  Sam.     xii.  to  v.  24 

1  Chi'on.  xxii. 

2  Chron.  i. 

1  Kinga    xi.  to  v.  15 

xiii. 
xix. 

2  Kings    ii.  to  v.  16 

vi.  to  r.  24 

X.  to  V.  33 

xix. 

i.  and  ii.  to  v.  9 

xxii. 


Nehem. 

Jerem. 

Ezekiel 


u. 

xviii. 

xxxvii. 


.  21 


Daniel     iv. 


Joel 
Amos 
Micah  vi. 
Habak.  iii. 
Haggai  ii.  to  v.  10 


xxm. 
xxxii. 
xl. 

xiv. 
Exodus   vi.  to  V.  14. 


Luke 


XI. 

XX.  r.  9  to  V.  21 


Exodus   xiv. 
Rev.         v. 


1661. 


Num. 


Deut. 


xvii.  to  t).  12. 


xxi.  V.  10. 
xxiv. 


Joshua     i. 

Ezekiel    xxxvi.  v.  25. 
Acts  xviii.  V.   24  to 

[xix.  V.  21. 
Gen.  i.  andii.  tou.  4. 

Matt.        iii. 


Joshua 
Judges 
1  Sam. 
Ruth 

1  Sam. 

2  Sam. 

1  Chron. 
1  Kings 


2  Kings 


Nehem. 

Jorcm. 

Ezekiel 

Daniel 


XXIV. 

vi.  t).  11, 

iv.  to  p.  19. 

i. 

x^-ii. 

xviii. 

xxviii.  to  V.  21. 

iii. 

xi.  V.  26. 

xvii. 

xxi. 

iv.  V.  8  to  V.  38, 

vii. 

xiii. 

xxiii.  to  0.  31. 

viii. 

XXXV. 

xiii.  to  V.  17. 
xxiv.  V.  15. 
i. 


Joel 

Amoa 

Micah 

Zoph. 

Malachi 


iii.  p.  9. 


iii.  and  iv. 


Note.— That  the  Lessons  appointed  in  the  above  Table  for  the  Twenty-seventh  Sunday  after  Trinity 
shall  alivays  be  read  on  the  Sunday  next  before  Advent. 


Matdns. 
Isaiah  i. 


XXV. 
XXX. 


XXX Vll. 

xii. 

xliv. 

h. 

Iv. 

Ivii. 

lix. 

Ixv. 


Gen. 


ix.  to  V.  20, 

xix.  to  V.  30. 

XX  vii. 

xxxix. 

xliii. 
Exod.  iii. 

ix. 
Matt,    xxvi. 

Exod.  xii. 
Rom.    vi. 

Num.  xvi. 

xxiii.,  xxiv. 


xvi.  to  p.  18. 
Acts     X.  V.  34. 


Gen. 
Matt. 


111. 


Josh.  X. 
jJudg.  iv. 
il  Sam.  ii. 
xii. 

XV. 

2  Sam.  xii. 
xxi. 

1  Kings  xiii. 

xviii. 

xxi. 

2  Kings  V. 

X. 

xix. 

Jer.      V. 

XXXV, 

Ezek.  ii. 
xiv. 


Dan. 
Joel 
Hab. 
Prov. 


XX. 

iii. 


XUl. 
XV. 

xvii. 


Evensong. 

Isaiah  ii. 

xxiv. 
xxvi. 
xxxii. 

xxxviii. 
xliii. 

xlvi. 

liii. 

Ivi. 

Iviii. 

Ixiv. 

Ixvi. 

Gen.     ii. 


xu. 

xxii. 
xxxiv. 

xlii. 
xiv. 


Exod. 
Heb. 


V.  to  V.  Ii 


Exod.  xiv. 
Acts     ii.  V.  22. 


Num.  xxii. 


Deut. 


Isaiah  xi. 
Acts  xix.  to  p.  21 


Gen.     xviii. 
1  John  V. 


xxm. 


Josh. 
Judg. 

1  Sam.  iii. 

xiii. 
xvii. 

2  Sam.  xix. 

xxiv. 

1  Kings  xvii. 

six. 
xxii. 

2  Kings  ix. 

xviii. 

xxiii. 
Jer.      xxii. 

xxxvi. 
Ezek.   xiii. 

xviii. 

xxiv. 
Dan.     vi. 
Micah  vi. 
Prov.    i. 

iii. 

xii. 

xiv. 

xvi. 

xix. 


Prnyer  Book^    The  system  in  use  iu  the  fifteenth  century  (and 


1  It  would  api>ear  from  an  old  rubric  that  some  discretion  was  left  to  the 
oBiciating  clergyman  with  reference  to  the  length  of  the  Lesson,  "Then  let 
the  same  clerk  who  pronounces  the  Benediction,  when  cnoufjh  at  his  dUcre- 
tion  has  beea  read,"  &c.    Tiansl.  of  Sarum  Psalter,  p.  48. 


we  know  scarcely  any  thing  of  what  was  in  *use  before  then) 
appears  to  have  been  tlie  result  of  attempts  to  refine  the  use  of 
Scripture  in  the  Offices  of  the  Church  to  a  degree  of  pointedness 
which  it  never  really  attained,  aud  which,  perhaps,  it  was  almost 
beyond  hnnian  skill  to  give  to  it.  Aud  although  such  a  pointed- 
ness is  well  adapted  for  educated  and  dcvotionally  trained  minds. 


PROPER  LESSONS  FOR  HOLYDAYS. 


[25 


t  LESSONS  PKOPER  FOR  HOLYDAYS. 

1871. 

1661. 

187L 

1661. 

Mat  fins. 

Evensong. 

St  al  tins. 

Evensong. 

Matt  iris. 

Evensong. 

Mat  tins. 

Evensong. 

St.  Andrew. 

Easter  Even. 

1  LeBBon. 

Isaiali  liv. 

Isa.lxv.  to  ti.  17. 

Proverbs  xx. 

Proverbs  xxi. 

1  Lesson. 

Zechariah  ix. 

Hosea  v.  v.  8  to 

Zech.  ix. 

Exodus  xiii. 

2  Lesson. 

John  i.  V.  35  to  v. 

John  xii.tj.20  tor. 

[vi.  W.4. 

St.  Thomas. 

[43. 

[42, 

2  Lesson. 

Lukexxiii.«.50. 

Rom.  vi.  to  V.  14. 

Luke  xxiii. «.  50. 

Hebrews  iv. 

1  Lestioii. 

Job  xlii.  toD.  7- 

Isaiah  xxsv. 

xxiii. 

xxiv. 

Monday  in 

2  LesBon. 

John  XX.  ».  19  to 

Johu  xiv.  to  V.8. 

Easter  Week. 

Nativity  of 

[v.  24. 

1  Lesson. 

Exod.xv.  to  «.  22. 

Cant.  ii.v.  10. 

Exodus  xvi. 

Exodus  xvii. 

Christ. 

[v.  17- 

[f.17. 

2  Lesson. 

Lukexxiv.tov.13. 

Matt,  xxviii.  to  v. 

Matt,  xxviii. 

Acts  iiL 

1  Lesson. 

Isaiah  ix.  to  v.  8 

Isaiah  vii.v.  10  to 

Isaiah  ix.  to  v.  8. 

Isaiahvii.  w.  lOto 

Tuesday  in 

tio. 

2  Lesson. 

Luke  ii.  to  v.  15. 

Tit.  iii.  V  4  tov.  9. 

Luke  ii.  tov.  15. 

Tit.  iii.v.4lov.9. 

Easier  ifeek. 

St    Stephen. 

[15  tow.  23. 

Eccles.  iv. 

I  Lesson. 

2  Kings  xiii.  V.  14 

Ezek.xxxvii.  tov. 

I^xodua  XX. 

Exodus  xxxii. 

1  Lesson. 

Gen.  iv.  to  r.  11. 

2  Chron.  xxiv.  v. 

Proverbs  xxviii. 

[v  55. 

[to  V.  22. 

[15. 

2  Lesson. 

Acis  vi. 

Acta  viii.  to  v.  9. 

Acts  vi.  V.  8  and 

Acts  vii.  V.  30  to 

2  Lesson. 

John  xxi.  tov.  15. 

John  xxi.  V.  15. 

Lukexxiv.tor.l3. 

1  Cor.  XV. 

St.  John  Evan- 

[vii.  to  V.  30. 

St.  Mark. 

peliat. 

1  Lesson. 

Isaiah  Ixii.  v.  6. 

Erck.  i.  to  v.  15, 

Ecclus.  iv. 

Ecclus.  V. 

I  Lesson. 

Exod.xxxiii.w.9. 

Isaiah  vi. 

Eoclcs.  V. 

Eccles.  vi. 

SS.  Philip  and 

2  Lesson. 

Jobnxiii  v.  23  to 

Bev.  i. 

Apoc.  i. 

Apoc.  xxii. 

James. 

Innocents'  Day. 

[v.  .36. 

[v.  31. 

1  Lesson. 

Isaiah  Ixi. 

Zech.  iv. 

vii. 

ix. 

1  Lesson. 

Jer.  xxxi.to  v.lS. 

Baruchiv.t)  21  to 

Jer. xxxi.to  B.  18. 

Wisd.  i. 

2  Lesson. 

John  i.  V.  43 

John  i.  V.  43. 

Circu/ucigiom. 

Ascension  Day. 

[v.  15. 

[16. 

1  Lcaaon. 

Gen.  xvii.  t-.  9. 

Deut.  x.tJ.  12. 

Gen.  xvii. 

Deut.x.  w.  12. 

1  Lesson. 

Dan.  vii.  r.  9  lo 

2  Kings  ii.  to  v. 

Deut.x. 

2  Kings  ii. 

2  Lesson. 

Rom.  ii.  ti.  17. 

Col.  ii.  I'.  8  to  V. 

Rom.  ii. 

Coloss.  ii. 

2  Lesson. 

Luke  xxiv.  V.  44. 

Hebrews  iv. 

Luke  xxiv.  r.  44. 

Eph.  iv.  lo  V.  17. 

Erifihan'j. 

[19. 

Monday  in 

I  Lesson. 

Isaiah  Ix. 

Isaiah  xlix.  v.  V- 

Isaiah  Ix. 

Isaiah  xlix. 

Whttsun  fl'eek. 

[V.31. 

[v.  30. 

[to  V  24 

1  Lesson. 

Gen.  xi.  to  v.  10. 

Num.  xi.  V.  ".6  to 

Gen.  xi.  tor.  10. 

Num.  xi.v.  16  to 

2  Lesson. 

Luke  iii.  V.  15  to 

John  ii.  to  v.  12. 

Luke  iii.  to  v.  23. 

John  ii.  to  r.  12. 

2  Lesson. 

1  Cor.xii.tov.l4. 

I  Cor.  xii.  V.  27  & 

1  Cor.  xii. 

1  Cor.  xiv.  to  V. 

Conversion  of 

[v.  2:1. 

Tuesday  in 

[Xlii. 

:26. 

St.  Paul. 

[13. 

JVhitsun  JVeek. 

I  Lesson. 

Isaiah  xlix.  to  v 

Jerem.  i.  tor.  11. 

Wisd.  V. 

Wisd.  vi. 

1  Lesson. 

Joelii.  V.  21. 

Micah  iv.  to  V.  8. 

I  Sara.  xix.  v.  18. 

Deut.  XXX. 

2  Lesson. 

GBi.l.V.  11. 

Actsxxvi.tov.2]. 

Acts  xxii.  to  tf.  22. 

Acts  xxvi. 

2  Lesson. 

1  Thess.  V.  ti.  12 

1  John  iv  tov.  14. 

I  Thess.  V.  V.  12 

1  John  iv.  tov.  14. 

Purification 

St.  Barnabas. 

[tov- 24. 

[to  V.  24. 

of  the  f..Mary. 

1  Lesson. 

Deut.  xxxiii. tov. 

Nahum  i. 

Ecclus.  X. 

Ecclus.  xii. 

1  Lesson. 

Ex0d.xiii.t0r.i7. 

Haffgaiii.tov.lO. 

Wisd.  ix. 

Wisd.  xii. 

[12. 

St.  Muttliias. 

[v.  Hfi. 

2  Lesson. 

Acts  iv.  V.  31. 

Acts  xiv.  V.  8. 

Acts  liv. 

Acts  XV.  tor. 35. 

1  LevBon. 

I  Sam.  ii.  v.  2?  to 

Isaiah  xxii.  v.  15. 

xix. 

EccluB.  i. 

St.  John  Baptist. 

AnnMncmtinn  of 

1  Lessuu. 

Mai,  iii.  tor.  7. 

Malachi  iv. 

Malachi  iii. 

Malachi  iv. 

our  Lady. 

2  Lesson. 

Matt.  iii. 

Malt. xiv.  tov.l3. 

Matt,  iii. 

Mall.xiv.  to  V.13. 

1  Lesson. 

Gen.iii.to  r.lG. 

Isaiah  Iii.  v.  7  to 

EccluB.  ii. 

iii. 

Sr.  Peter. 

[15. 

Ash   Wednesday. 

[13. 

[«.  13. 

1  Lesson. 

Ezck.iii.v.4  tov. 

Zech.  iii. 

Ecclus.  XV. 

Ecclus.  xix. 

1  Lesson. 

Isaiah  Iviii.  to  v 

Jonah  iii. 

2  Lesson. 

Johu  xxi.  V.  15  to 

Acta  iv.  V.  8  to  v. 

AciB  iii. 

ActB  iv. 

2  Lesson. 

Mark  ii.  V.  13  lo 

Ileb.xii.v.  3  tov. 

St.  James. 

[v.  23. 

r23. 

Monday  before 

[v.  23. 

[18. 

1  Lesson. 

2KjngBi.  tov.  16. 

Jer  xxvi.  V.  8  to 

Eeclus.  xxi. 

Ecclus.  xxii. 

Easter. 

[V.  IG. 

1  Lesson. 

Lament.!. toi'.l5. 

Lament,  ii.  v.  13. 

2  Lesson. 

Luke  ix.  V.  51  to 

2  Lesson. 

Johnxiv.ioi;.  15. 

John  xiv.  V.  lo. 

StJiartkolomew. 

[v.  57. 

r«e8(/ay  6e/or« 

1  Lesson. 

Gen.  xxviii.  v.  Ifi 

Deut.  xviii.  v.  15. 

xxiv. 

x\ix. 

Easter. 

St.  Mattkeio. 

[tov.  13. 

1  LeasoQ. 

Lam.iii.tov.34. 

Lament,  iii.  v.  34. 

1  Lesson. 

1  Kings  xix. V.  15. 

1  Chron.  xxix.  to 

XXXV. 

X  xxviii. 

2  Lesson. 

Jobnxv.  tov.  14. 

John  XV.  V.  14. 

5^.  Michael. 

[v.  20. 

Wednesday 

1  Lesson. 

Gen.  xxxii. 

Dan.  X.  1'.  4. 

Gen.  xxxii. 

Dan.x.ff.  S. 

before  Easter. 

2  Lesson. 

Actti  xLi.  V.  5  tov. 

Kev.  XIV.  V.  14. 

Acta  xii.  to  v.  20. 

Jude  V.  G  to  V.  16. 

1  Lessen. 

Lnm.iv  tot).  21. 

Dan.  ix.  V.  20. 

Ilos^axiii. 

Hosea  xiv. 

St.  Luke. 

[13. 

2  Lesson. 

Johnxvi.io  ti.  16. 

Jobuxvi.  V.  16. 

John  xi.v.  45. 

1  Lesson. 

Isaiah  Iv 

Ecclus.xxxviii.io 

Ecclus.  Ii. 

Jobi. 

Ihursday 

SS.  Simon  and 

[B.I5. 

be/ore  Eaater. 

Jude. 

[to  v.  17. 

1  Lesson. 

IIoscaxiii.tov.l5. 

Hosea  xiv 

Daniel  ix. 

Jcrtra.  xxxi. 

1  Lesson. 

Isaiah  xxviii.  v.  9 

Jerem.  iii.  v.  12 

Job  xxiv.  &  XXV. 

xlii. 

2  Lesson. 

John  xvii. 

Johnxiii.to  V.36. 

Jobpxiii. 

All  Saints. 

[to  V.  19. 

Good  Friday. 

[l.ii. 

1  Li  ason. 

Wisd.  iii.  tov.  10. 

Wisd.  V.  tov.  17. 

Wisd.  iii.  tor.  10. 

Wisd.  V.  to  r.  17- 

1  LcBsnn. 

Gen.xxii.tov.  20. 

Isaiah  lij.  v.  13  & 

Gen.  xxii.to«.20. 

leaiah  liii. 

2  Lesson. 

Ueb.  xi.  V.  33  & 

Rev.  xix.  tov.  17. 

Hfb.  xi.  V.  33  & 

Apoc.  xix.  to  r. 

2  Lesson. 

John  xviii. 

1  Piter  ii- 

John  xviii. 

I  Peter  ii. 

[iii.  to  V.  7. 

[xii.  to  V.  7. 

[17. 

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  tlie  new  and  reformed  editions  of  the  Salisbui'y  Porti- 
forium,  which  were  printed  in  1516  and  1531 :  and  more  exten- 
sively by  Cardinal  Quignonez  in  his  Reformed  Roman  Breviary 
of  1536.  In  this  latter  two  lessons  were  appointed  for  ordinary 
days,  one  from  the  Old  and  another  from  the  New  Testament ; 
and  a  third,  generally  from  a  Patristic  Homily,  for  festivals. 
Th-ese  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,  c.tcept  in  the  case  of  the  moveable  festivals,  when  the 
chapter  and  verse  for  Mattins  were  referred  to  before  the  Introit 
(which  preceded  the  Collect,  Epistle,  and  Gospel  of  the  day),  and 
for  Evensong  after  the  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 
80  many  proper  lessons  for  festivals  as  there  now  are. 

When  Queen  Elizabeth  restored  the  use  of  the  Prayer  Book  in 


'  It  is  observable  that  the  Sunday  Proper  Lessons  again  brealt  up  that 
orderly  system  of  reading  the  books  of  Holy  Scripture  tlirough  wliich  is 
spoken  of  in  the  Preface.  More  than  a  hundred  chapters  of  tlie  Old  Testa- 
ment are  thus  displaced  and  omitted  every  year. 


1559,  the  Tables  of  Proper  Lessons  were  introduced,  which  were 
nearly  identical  with  those  now  in  the  Prayer  Book ;  and  they 
were  settled  in  their  present  form  in  1661,  all  the  changes  being 
written  in  the  margin  of  Bishop  Cosiu's  Durham  Prayer  Book. 

It  is  scarcely  probable  that  any  thing  more  was  known  of  the 
primitive  mode  of  reading  Holy  Scripture,  by  the  Reformers  of 
the  sixteenth  century,  than  is  known  by  ourselves :  yet  in  the 
Preface  Archbishop  Cranmer  speaks  of  the  manner  in  which  the 
"ancient  Fathers"  ordered  the  whole  Bible  to  be  read  over  once 
every  year.  It  has,  however,  been  pointed  out  that  there  are 
some  coincidences  between  our  modern  customs  and  those  of 
primitive  times,  which  seem  as  if  they  could  hardly  be  accidental. 
"  Tims,  during  Advent,  the  lessons  for  Sundays  are  selected  from 
the  book  of  Isaiah,  and  the  same  book  was  prescribed  to  be  read 
during  Advent  by  the  Ordo  Romanus.  From  Septuagesiraa  to  the 
Fifth  Sunday  in  Lent,  we  read  the  book  of  Genesis  on  Sundays. 
St.  John  Chrysostom  preached  his  homilies  on  this  book  at 
Antioch  during  Lent,  and  he  remarks  in  several  places  that 
Genesis  was  appointed  to  be  read  at  that  season.  After  Pente- 
cost the  books  of  Samuel  and  Kings  are  read ;  and  still  later 
the  books  of  Job,  Proverbs,  and  Ecclesiastes,  while  Tobit  and 
Judith  are  read  nearer  to  Advent.  The  same  order  may  be 
observed  in  the  forms  of  the  Church  described  by  Rupertus 
Tuitensis  (a.d.  1100),  and  in  the  Ordo  Romanus.  Coincidences 
may  also  be  pointed  out  between    the  ancient  lessons  for   par- 


26] 


TABLE  OF  PROPER  PSALMS.— THE  TABLES  AND  RULES. 


See  Aug.  in 
Joann.  Horn. 


1"  PROPER  PSALMS  ON  CERTAIN  DAYS. 


Christmas  Day. 

Ash-  Wednesday. 

Good  Friday. 


Mattins. 

Psalm  xix. 

xlv. 

Ixxxv. 
Psalm  \\. 

xxxii. 

xxxviii. 
Fsalm  xxii. ' 

xl. 

liv. 


lEvensong. 

Psalm  Lxxxix. 

ex. 

ex  xxii. 
Psalm  cli. 

cxxx. 

cxliii. 
Psalm  IxLx. 

Ixxxviii. 


Easter  Day. 


Ascension  Day. 
Whitsunday. 


Mattins. 

Psalm  ii. 
Ivii. 
cxi. 

Psalm  viii. 

XV. 

xxi. 
Psalm  xhili. 
Ixviii.^ 


Evensong. 

Psalm  cxiii. 

cxiv. 

cx\'iu. 
Psalm  xxiv. 

xlvii. 

cviii. 
Psalm  civ. 

exlv. 


'  Salisb.  Missal 


TABLES  AND  RULES 

FOR  THE  MOVEABLE  AND  IINIMOVEABLE  FEASTS, 

TOGETHEK   WIIH    THE 

DAYS  OF  FASTING  AND  ABSTINENCE 

THROUGH  THE  WHOLE  TEAK. 


RULES  TO  KNOW  WHEN  THE  MOVEABLE  FEASTS 
AND  HOLYDAYS  BEGIN. 

EASTER  BAY,  on  which  the  rest  depend^  is  alwaj-s  the  First  Siindai/ 
after  the  Full  IMoon  which  happens  upon,  or  next  after  the  Twenty-first 
Day  of  March  ;  and  if  the  Full  Moon  happens  upon  a  Sunday,  Easter  Eay 
is  the  Sunday  after. 

Advent  Sunday  is  always  the  nearest  Sunday  to  the  Feast  of  S.  Andreiv, 
whether  before  or  after. 

Nine 

Eight 

Seven 

Six 

Five  Weeks 

Forty  Days 

Seven  Weeks 

Eijjht  Weeks 


Septuagesima 
Sexagesima 
(luinquagesiyna 
Quadragesima 
Rogation  Sunday 
Ascension  Day 
Whitsunday 
Trinity  Sunday 


•  Sunday  is 


IS 


Weeks  before  Easter. 


'  after  Easter. 


ticular  feasts  mentioned  in  the  latter  formulary,  and  our  own. 
Thus  at  the  Nativity,  Isaiah,  ehap.  ix.,  is  appointed  iu  both ;  on 
the  feast  of  St.  Stephen,  Acts,  chap.  vi. ;  on  the  feast  of  St.  John, 
Apocalypse,  chap.  i. ;  at  the  Epiphany,  Isaiah,  chap.  ix.  (which 
was  also  the  custom  in  the  time  of  Maximus,  Bishop  of  Turin, 
A.D.  450) ;  on  the  feast  of  St.  Peter,  Acts,  chap,  iii."  [Palmer's 
Origines  Litui^cse,  i.  254.] 

The  cycle  of  the  Sunday  Proper  Lessons  appears  to  have  been 
formed  in  illustration  of  God's  dealings  with  the  Church  of  the 
Old  Testament,  though  this  idea  is  sometimes  subordinated  to  the 
season,  as  in  the  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  acci- 
dental combination  of  the  fixed  cycle  of  Proper  Lessons  mth  the 
variable  one  of  the  Second  Lessons  sometimes  throws  a  wonderful 
floo<l  of  light  upon  both  the  Old  and  New  Testament  Scriptures  : 
and  it  may  be  doubted  whether  any  equal  advantage  would  be 
gained  by  the  substitution  of  Proper  Lessons  from  the  latter  for 
the  present  system  of  reading  it  in  order. 

TABLE  OF  PROPER  PSALMS. 
Tlie  only  days  for  which  Proper  Psahns  were  appointed  pre- 
viously  to   1661,   were  Christmas  Day,  Easter   D.ay,   Ascension   I 


Day,  and  Whitsun  Day.  Those  for  Ash- Wednesday  and  Good 
Frid.ay  were  then  added ;  and  they  appear,  with  the  following 
other  important  additions  to  the  Table,  in  the  margin  of  the 
Durham  Prayer  Book  of  Bishop  Cosin. 

§  Additional  Proper  Psalms  proposed  hy  Bishop  Cosin. 


Mattixs. 

Evensong. 

Psalm  2.  (57. 

12,  13.  10?. 

28.  42. 

S,  19.  33. 

34.80.91. 

■ 1.  15.  84.91. 

Psalm  72.  97. 
•    86.  90. 

46.  70. 

103,  104.  144. 

113.  104.  148 

112,  ll.'i.  119. 

1st  part,  145.  149. 

St.  Michael  and  All  Angels... 

THE  TABLES  AIsT)  RULES. 
These  were  nearly  all  of  them  new  insertions  at  the  last  revision 
of  the  Prayer  Book  in  1661,  and  a  large  portion  of  them  were 


'  In  Bp.  Cosin's  MS.  note  the  Rogation  Psalms  are  all  inclnded  under 
Mattins.  From  a  difference  in  the  appearance  of  the  figures  which  are  here 
placed  under  Evensong,  it  is  evident  they  were  written  in  afterwards,  and 
in  the  \^Tong  colunui,  by  mistake.  The  others  are  all  written  as  they 
are  printed  above. 


THE  TABLE  OF  FEASTS. 


[27 


A  TABLE  OF  ALL  THE  FEASTS 

THAT   ARK   TO   BE   OBSERVED    IN   THE 

CHURCH  OF  ENGLAND  THROUGHOUT  THE  YEAR. 

All  Sundays  in  the  Year. 

<'The  Circumcision  of  our  Lord 

\8.  Peter  the  Apostle. 

JESUS  CHRIST. 

8.  James  the  Apostle. 

The  Ejjiphany. 

8.  Jiartholomew  the  Apostle. 

The  Conversion  of  8.  Paul. 

8.  Matthew  the  Apostle. 

The  Purification  of  the  Blessed 

8.  Michael  and  all  Angels. 

Virgin. 

The 

8.  Luke  the  Evangelist. 

The 

8.  Matthias  the  Apostle. 

Days 

8.  Simon  and  8.  Jude,  Apos- 

Days 

of  the  1 
Feasts  \ 

The     Annunciation     of    the 

of  the  ( 

tles. 

Blessed  Virgin. 

Feasts 
of 

All  Saints. 

of 

8.  Mark  the  Evangelist. 

8.  Andrew  the  Apostle. 

8.   Philip   and  8.  James   the 

8.  Thomas  the  Apostle. 

Apostles. 

The  Nativity  of  our  Lord. 

The   Ascension  of  our    Lord 

8.  Stephen  the  Martyr. 

JESUS  CHRIST. 

8.  John  the  Evangelist. 

8.  Barnabas. 

The  Holy  Innocents. 

*.Tlie  Nativity  oiS.  John  Baptist. 

Monday  and  Tuesday  in  Easter  Week. 

Monday  and  Tuesday  in  Whitsun  Week. 

taken  out  of  Bishop  Cosin's  Collection  of  Private  Devotions. 
Previous  editions  of  the  Prayer  Bools  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  "  Septuagesima,"  but  without  Ascension  Day, 
and  without  any  prefix  whatever ;  and  a  short  list  of  Holydays. 
The  general  title,  "Tables  and  Rules,  &c.,"  is  in  the  Durham 
Book  in  Bishop  Cosin's  handwriting :  and  all  the  ecclesiastical 
alterations  and  insertions  appear  to  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  this  the  present 
tables  of  the  Prayer  Book  are  printed,  not  from  the  Sealed 
Books. 

§  Rules  to  know  when  the  Moveable  Feasts  and  Jlolydays 
hegin. 

These  rules  stand  exactly  as  they  do  in  Cosin's  Devotions,  as 
published  in  1627 :  except  that  the  day  of  the  month  is  substi- 
tuted for  the  words  "  Equinoctial  of  the  Spring  in  March."  The 
rule  for  finding  Easter  (founded  on  a  decree  of  the  Council  of 
Nicsea)  is  not  quite  exactly  stated.  Instead  of  "Full  Moon"  it 
ought  to  say,  "the  14th  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. 


1  It  was  the  strange  fate  of  this  learned  man  to  be  so  poor  that  he  could 
not  get  even  pens,  ink,  and  paper,  and  the  necessaries  of  life :  and  he  was 
buried  by  the  charity  of  Dr.  Busby  in  the  Rector's  vault  at  St.  Giles's  in 
the  Fields. 


There  is  a  curious  old  rough  and  ready  rule  for  finding  Easter 
contained  in  a  rhyme  found  in  some  old  Sarum  Missals : — 

"  In  Marche  after  the  first  C  [  f  or  new  moon] 
The  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. : — 


1786 
1860 
1861 
18U2 
1863 

New  Moon  in  March. 

1st  Sunday. 

2nd  Sunday. 

Easter  Day. 

Monday,  27. 
Thursday,  22. 
Monday,  11. 
Sunday,  30. 
Monday,  27. 

April  2. 
March  25. 
Marcli  17. 
April  6. 
April  2. 

April  9. 
April  1. 
March  24. 
April  13. 
April  9. 

April  16. 
April  8. 
March  31. 
April  20. 
AprU  16. 

Advent  Sunday'\  To  this  rule  should  he  added,  "or  on  that 
feast  itself,"  as  Advent  Sunday  occurs  on  November  30th  about 
once  in  every  seven  years  on  the  average. 


§  The  Table  of  Feasts. 

This  Table  is  not  in  Cosin's  Devotions,  though  the  days  .ire  all 
marked  in  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  Prayer  Book  published  in  the  fifth  volume  of 
his  works  show  that  he  had  long  wished  to  see  a  more  complete 
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. 

All  the  Feasts  in  this  table  have  tboir  own  Collects,  Epistles, 
and  Gospels,  and  notices  of  the  days  wiU  be  found  in  the  foot- 
notes appended  to  these  in  their  proper  places. 
D  2 


28] 


A  TABLE  OP  THE  VIGILS,  FASTS,  AND  DAYS  OF  ABSTINENCE. 


A  TABLE 

OF    THE 

VIGILS,  PASTS,  AND  DAYS  OF  ABSTINENCE, 

TO  BE  OBSERVED  IN  THE  YEAR. 

rThe  Nativity  of  our  Lord. 

'S.  John  Baptist. 

The  Purification  of  the  Blessed 

S.  Peter. 

The 

Virgin  Mary. 

Tlie 

S.  James. 

Evens 

The  Annunciation  of  the  Blessed 

Evens 

S.  Bart/wlomeiv. 

or     < 

Virgin. 

or     < 

S.  Matthew. 

VigUs 
before 

Easter  Day. 

Vigils 
before 

S.  Simon  and  S.  Jude. 

Ascension  Day. 

S.  Andrew. 

Pentecost. 

S.  Thomas. 

^S.  Matthias. 

'-All  Saints. 

Note,  that  if  any  of  these  Peast  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.  Tlie  Forty  Days  of  Lent. 

The  First  Sunday  in  Lent. 

II.  The  Ember  Days  at  the   Four 

The  Feast  of  Pentecost. 

Seasons,  being  the  Wednesday , 

^September  14. 

Friday,  and  Saturday  after  .  .  . 

Decemljcr  13. 

III.  ITie  Three  Rogation  Bays,  being  the  Monday,  Tuesday,  and  Wednes- 

day before  Holy  Thursday,  or  the  Ascension  of  our  Loed. 

IV.  All  the  Fridays  in  the  Year,  except  Christmas  Day. 

A  SOLEMN  DAY, 

FOR  WHICH  A  PARTICULAR  SERVICE  IS  APPOINTED. 

Tlie  Twentieth  Day  of  June,  being  the  Day  on  which  her  Majesty  began 

her  happy  Reign. 

§  The  Table  of  Vigils,  Fasts,  and  Bays  of  Ahstinence. 
This,  togetlier  with  the  "  certain  Solemn  Days  "  (now  reduced 
to  one),  originally  ap]ir'iirc(l  in  Cosin's  Devotions,  and  is  also 
written  in  the  margin  of  the  Durham  Prayer  Book.  At  the  end 
of  the  MS.  note  is  written  an  addition  taken  from  the  Devotions, 
hut  not  eventually  jirinted  in  the  Prayer  Book  : 

"  By  the  ecclesiastical  laws  of  this  Realm,  there  he  some  times 
in  the  year  wherein  Marriages  are  not  usually  solemnized  ' ;  viz. 
I"  Advent  1  «     d       [  ^'S'lt  <5'>ys  after  the  Epiphany. 

Scptuagesuna  ,■  '  "^^.'J^  'i  eight  days  after  Easter. 


from 


Rogation 


until 


I  eigii 
L  Trill 


lays 
riiiity  Sunday." 

Cosin  also  wrote,  "All  the  Fridays  in  the  year  except  the 
twelve  days  of  Christmas." 

Some  notes  on  the  subject  of  Fasting  will  be  found  under  the 
liead  of  Lent  [p.  90]  ;  the  Ember  Days  are  noticed  in  connexion 
with  Ordination  Services,  and  the  liogation  Days  in  the  Notes 
to  the  Fifth  Sunday  after  Easter  [p.  110]. 

All  Festivals  have  Evens,  including  Sundays,  but  only  some 

'  See  notes  on  the  Marriage  Service,  p.  203. 


luive  Vigils.  The  festivals  that  fall  during  the  seasons  of  Clirist- 
mas,  Easter,  and  Whitsuntide  have  no  vigils,  Fridays  being  the 
only  days  of  Abstinence  in  those  joyous  ]ieriods.  St.  Luke's  day 
is  without  a  Vigil,  either  because  the  Evangelist  is  thought  to 
have  died  in  peace  without  martyrdom,  or  because  the  minor 
festival  of  St.  Etheldreda  occupies  the  17tli  of  October.  Michael- 
mas Day  is  without  a  Vigil,  because  the  Holy  Angels  had  no  day 
of  trial  like  the  Saints  before  entering  into  Heaven:  and  of  this 
the  Vigil  is  a  symbolical  observance.  The  use  of  the  words  Vigil 
and  Even  at  the  time  when  the  Prayer  Book  was  first  trans- 
lated is  illustrated  by  the  following  passage  from  Cranmer's  answer 
to  the  Devonshire  rebels : — "  For  as  Vigils,  otherwise  called 
Watchings,  remained  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  hooks, 
for  no  man  did  watch."  [Strype's  Cranmer,  ii.  533.] 

The  Vigil  was  originally  that  which  its  name  indicates,  a  night 
s])ent  in  watching  and  prayer.  The  scandals  which  arose  out  of 
these  nocturnal  Services,  however,  made  it  necessary  to  abolish 
them   [Duraud.  v!.  7];    and  a  fast  on  the  day  before  was  sub- 


A  TABLE  TO  FIND  EASTER. 


[29 


A  TABLE  TO  FIND  EASTER  DAT,  FROM  THE  PRESENT  TIME 

TILL  THE  YEAR  1890  INCLUSIVE,  ACCORDING  TO 

THE  FOREGOING  CALENDAR. 


Golden 

Day  of  the 

Sundaj 

Number. 

Month. 

Letter. 

XIV 

March  21 

C 

III 

23 

U 

23 

E 

XI 

2-1 

F 

25 

G 

XIX 

26 

A 

VIII 

27 

B 

28 

C 

XVI 

29 

D 

V 

30 

E 

31 

F 

XIII 

April 

1 

G 

II 

2 

A 

3 

B 

X 

4 

C 

5 

D 

XVIII 

6 

E 

VIl 

7 

F 

8 

G 

XV 

9 

A 

IV 

10 

15 

11 

C 

XII 

]2 

I) 

I 

13 

E 

. ■ 

14 

F 

IX 

15 

G 

, 

16 

A 

XVII 

17 

B 

VI 

18 

C 

19 

U 

20 

E 

21 

F 

22 

G 

23 

A 

21. 

1! 

25 

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  FuU  Moon,  and  the  day  of  the 
Month  standing  against  that  Sunday  Letter  is 
Easter  Day.  If  the  Full  Moon  happens  upon  a 
Sunday,  then  (according  to  the  first  rule)  the  next 
Sunday  after  is  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,  accord- 
ing to  the  Calendar,  until  the  year  1799 
inclusive,  add  to  the  Year  of  our  Lord 
its  fourth  pai't,  omitting  fractions ;  and 
also  the  number  1 :  Divide  the  sum  by 
7  ;  and  if  there  is  no  remainder,  then  A 
is  the  Sunday  Letter :  But  if  any  num- 
ber remaineth,  then  the  Letter  standing 
against  that  number  in  the  small  an- 
nexed Table  is  the  Sunday  Letter. 

For  the  next  Century,  that  is,  from  the  year  1800 
till  the  year  1899  inclusive,  add  to  the  cuiTcnt  year 
only  its  fourth  part,  and  then  divide  by  7,  and  pro- 
ceed as  in  the  last  Kule. 

Note,  That  in  all  Bissextile  or  Leap  Years,  the 
Letter  found  as  above  will  be  the  Sunday  Letter, 
from  the  intercalated  day  exclusive  to  the  end  of 
the  year. 


0 

A 

1 

G 

2 

F 

3 

E 

4 

D 

5 

C 

6 

B 

stituted  which  still  retains  the  name  of  Vigil.  The  Vigil  is  not 
therefore  connected  with  the  Evening  Service,  but  is  the  day 
before  the  Festival  to  which  it  belongs,  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  mediieval  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  Deura  laudamus  in  Vigiliis,  nee  in 
quatuor  temporibus,  nisi  in  Vigiha  Epiphaniae  quando  in  Dominica 
contigerit,  et  prffiterquam  in  quatuor  temporibus  hebdomads 
Pentecostes."  The  Te  Deum  was  used  at  Mattins  :  the  use  of  it 
here  referred  to  must  therefore  be  at  the  Mattins  of  the  Vigil. 
Some  remarks  on  the  observance  of  Vigils  may  be  found  in 
Tracts  for  the  Times,  No.  66,  pp.  11,  12. 

The  accession  of  tlie  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. 
The  above  notice  of  the  day  has  not  therefore  the  authority  of 
the  Sealed  Books,  nor   of  the  Act  of  1752,  but  is  printed   in 


deference  to  Royal  Proclamations  dated  June  21st,  1837,  and 
Jan.  17th,  1859. 

§  Tlie  Table  to  find  Easter  till  1899. 

This  Table  is  an  extract  from  the  first  three  columns  of  the 
Calendar  during  the  Paschal  limits,  or  the  period  during  which 
Easter  Day  must  always  fiiU.  It  was  substituted  in  1752  (with 
the  succeeding  one)  for  "  a  Table  to  find  Easter  for  ever"  which 
had  been  printed  in  previous  Prayer  Books,  but  which  had  been 
framed  on  a  mistaken  supposition  respecting  the  perpetual  appli- 
cation of  the  cycle  of  Golden  Numbers  to  fixed  days  of  the 
months.  A  change  in  the  application  of  the  cycle  will  be  neces- 
sary in  the  year  1900,  (provided  for  by  another  Table  further 
on,)  when  the  above  will  be  superseded  for  all  future  calcula- 
tions. 

The  Golden  Numbers  and  the  Sunday  Letters  are  explained  iu 
the  notes  to  the  General  Tables  for  finding  them. 

These  Tables  are  a  solution  of  a  difficulty  about  the  determina- 
tion of  Easter  Day,  which  caused  considerable  trouble  to  the 
Church  when  astronomy,  and  consequently  Chronology,  was 
imperfectly  understood.     The  Nicene  Council  (a.d.  325)  endea- 


30] 


A  TABLE  TO  FIND  EASTER. 


ANOTHER  TABLE  TO  FIND  EASTEE  TILL  THE  YEAR 

1899  INCLUSIVE. 

SUNDAY  LETTERS. 

GOLDEN 

A 

B 

C 

D 

E 

F 

G 

NUMBEK. 

I 

April    16 

17 

18 

19 

20 

14 

15 

][ 

April      9 

3 

4 

5 

0 

7 

8 

III 

March  26 

27 

28 

• 29 

23 

24 

25 

IV 

April    IG 

• 17 

11 

• 12 

13 

14 

■  15 

V 

April      2 

3 

4 

5 

6 

March  31 

April      1 

VI 

April    23 

21 

25 

19 

20 

21 

22 

VII 

April      9 

10 

11 

12 

13 

14 

8 

VIII 

April      2 

3 

March  28 

29 

30 

31 

AprU      1 

IX 

April    16 

17 

18 

19 

20 

■ ■  21 

22 

X 

April      9 

10 

- — ■   11 

5 

6 

■ •     7 

8 

XI 

il  arch  20 

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 

A))ril      2 

3 

4 

5 

March  30 

31 

April      1 

XVII 

April    23 

2t 

■  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  uppermoat 

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 

Eastee  falleth  that  year.     But  Note,  that  the  Name  of  the  Month  is  set  on  the  Left  Hand, 

•or  just  wil 

h  the  Figure 

,  and  follow 

>th  not,  as  ic 

I  other  Tabic 

s,  by  Descen 

t,  but  CoUat 

eral. 

Toured  to  settle  this  difficulty  and  the  Quartodeciman  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  ig  to  be 
observed  as  Easter  Day. 

4.  Unless  the  full  moon  liappcns  upon  a  Sunday,  when  Easter 
Day  is  to  be  the  next  Sundiiy. 

But  to  observe  these  rules  it  was  necessary  to  ascertain  the  age 
of  the  moon:  and  aUhongh  this  could  be  done  correctly  for  a 
period  by  means  of  a  cycle  of  the  moon  discovered  by  Mcton,  an 
Athenian  philosopher,  which  set  forth  the  change  of  the  moon 
for  nineteen  years,  and  wliieli  was  supposed  to  repeat  itself  ad  in- 
finitum, yet  a  more  accurate  knowledge  of  astronomy  showed  that 


this  rule  was  sabject  to  error,  and  that  Easter  Day  was  some- 
times too  early  and  sometimes  too  late  to  commemorate  our 
Lord's  Resurrection  with  the  accuracy  which  was  intende<l  by 
the  Nicene  Council.  This  erroneous  system  was  not  corrected, 
however,  until  the  introduction  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  the  Act  of  Parliament  referred  to  [24  Geo.  II. 
c.  23],  and  have  not  received  the  same  authority  .as  the  Prayer 
Book  itself.  Nor  docs  there  seem  to  be  any  pi'aetical  necessity 
for  binding  them  up  with  every  edition  of  the  Prayer  Book  as  is 
the  present  custom,  since  they  are  of  far  too  recondite  a  charac- 
ter to  be  of  any  use  except  to  highly  scientific  students ;  and 
for  ordinary  use  the  Table  of  Moveable  Feasts  is  amply  sufficient. 


THE  EPACT. 


[31 


A   TABLE   OF    THE   MOVEABLE    FEASTS 

FOR  THE  BEST  OP  THE  NINETEENTH  CENTURY, 

ACCOKDING  TO  THE  FOREGOING 

CALENDAR. 

Year 

The 

The 

Sun- 
day 

Sundays 
after 

Septuage- 

The  First 

Easter  Day. 

Rogation 

Ascension 

Wliitsun 

Sundays  after 

Advent 

of  our 
Lord. 

Golden 
Number. 

Epact. 

Let- 
ter. 

G 

Epi- 
phany. 

sinia 
Sunday. 

Day  of 
Lent. 

Sunday. 

Day. 

Day. 

Trinity. 

Sunday. 

1866 

V 

14 

Three 

Jan.  28 

Feb.  14 

Apr.     1 

May    6 

May  10 

May  20 

Twenty-six 

Dec.    2 

1867 

VI 

25 

F 

Five 

Feb.  17 

Mar.    6 

21 

26 

30 

June    9 

Twenty -three 

1 

1868 

VII 

6 

ED 

Four 

9 

Feb.  26 

12 

17 

21 

May  31 

Twenty-four 

Nov.  29 

1869 

VIII 

17 

C 

T\vo 

Jan.  24 

10 

Mar.  28 

2 

6 

16 

Twenty-six 

28 

1870 

IX 

28 

B 

Five 

Feb.  13 

Mar.    2 

Anr.  17 

22 

26 

June    5 

Twenty-three 

27 

1871 

X 

9 

A 

Four 

5 

Feb.  23 

9 

14 

18 

May  28 

Twenty-five 

Dec.    3 

1872 

XI 

20 

GP 

Three 

Jan.  28 

14 

Mar.  31 

■ 5 

9 

19 

Twenty-sLx 

1 

1873 

XII 

1 

E 

Four 

Feb.    9 

26 

Apr.  13 

18 

22 

June    1 

Twenty-four 

Nov.  30 

1874 

XIII 

12 

D 

Three 

1 

18 

5 

10 

14 

May  24 

Twenty-five 

29 

1875 

XIV 

23 

C 

Two 

Jan.  24 

• 10 

Mar.  28 

■ •    2 

6 

16 

Twenty-six 

28 

1876 

XV 

4 

BA 

Five 

Feb.  13 

Mar.    1 

Apr.  16 

-21 

25 

June    4 

Twenty-four 

Dec.    3 

1877 

XVI 

15 

G 

Three 

Jan.  28 

Fcl).  14 

1 

6 

10 

May  20 

Twenty -six 

2 

1878 

XVII 

26 

F 

Five 

Feb.  17 

Mar.    6 

21 

26 

30 

June   9 

Twenty-three 

1 

1879 

XVIII 

7 

E 

Four 

• •  9 

Feb.  26 

13 

18 

—  22 

1 

Twenty-four 

Nov.  30 

1880 

XIX 

18 

DC 

Two 

Jan.  25 

■ 11 

Mar.  28 

2 

6 

May  16 

Twenty-six 

28 

1881 

I 

0 

B 

Five 

Feb.  13 

Mar.    2 

Apr.  17 

22 

26 

June    5 

Twenty-three 

27 

1882 

II 

11 

A 

Four 

5 

Feb.  22 

9 

14 

18 

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 

- —  22 

June    1 

Twenty-foiu- 

Nov.  30 

1885 

V 

14 

D 

Three 

1 

-18 

5 

10 

14 

May  24 

Twenty-five 

29 

1886 

VI 

25 

C 

Si.t 

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 

AG 

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-tlu-ee 

27 

1893 

XIII 

12 

A 

Three 

Jan.  29 

Feb.  15 

2 

7 

11 

May  21 

Twenty-sbc 

Dec.    3 

1894 

XIV 

23 

G 

Two 

21 

7 

Mar.  25 

Apr.  29 

3 

13 

Twenty-seven 

- — -    2 

1895 

XV 

4 

F 

Four 

Feb.  10 

27 

Apr.  14 

May  19 

23 

June    2 

Twenty-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 

2 

7 

11 

21 

Twenty-six 

Dec.    3 

1900 

I 

0 

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.] 


THE  EPACT. 

ITie  dilference  between  the  length  of  the  solar  year  and  that  ot 
the  lunar  year  is  eleven  days  ;  the  solar  year  being  made  up  of  365 
days,  and  the  lunar  year  of  twelve  months  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  the  solar  year  being  the  31st  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  com- 
menced 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  lohole  months  are  not  reckoned,  however, 
and  iustead  of  33,  the  Epact  is  taken  as  3,  instead  of  36  as  6,  and 
so  forth. 

A  cycle  of  nineteen  Epacts  is  thus  formed  which  always  runs 
parallel  to  the  nineteen  Golden  Numbers  in  the  following  order  : 


Golden  Numbers 

1 

2 

3| 

4|    5 

6| 

V 

8 

9 

10  1  11 

12  1  13  1  14 

15  1  16  1  17  1  18  1  19 

Epacts 

0 

11 

22  1 

3  1  14 

25  1 

6 

17 

28 

9  1  20 

1  1  12  1  23 

4  1  15  1  26  1    7  1  18 

The  Epact  is  used  for  calculating  the  age  of  the  Moon  on  any 
day  in  any  year.  To  do  this,  (1)  Add  together  the  day  of  the 
month  and  the  Epact :  (2)  If  the  month  is  one  later  on  in  the 
year  than  March,  add  also  the  number  of  months  including 
March  and  the  one  for  which  the  calculation  is  required.  The 
result  will  give  the  moon's  age  within  a  fraction  of  a  day. 
Thus : — 

1865.     October  10th. 

3     The  Epact. 

13 

8  mouths  from  March  to  October,  inclusive. 

days  21  =  Approximate  age  of  the  Moon. 


>  'ETToKTai  tiM^at.    Intercalary  days. 


The  true  age  of  the  moon  on  Oct.  10,  1865,  at  noon,  being  20 
days  and  14  hours. 

The  use  of  the  Epacts  (in  connexion  with  the  Sunday  letters), 
for  finding  out  Easter  Day,  may  be  th  as  illustrated  for  the  year 
1887.  Find  out  the  moon's  age  for  some  day  on  which  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. 
The  Paschiil  Full  Moon  is  the  14th  day  of  the  Moon's  age,  and 
this  will  be  April  6th.  (2)  Easter  Day  being  the  Sunday  after 
the  Paschal  Full  Moon,  and  B  being  the  Sunday  letter  for  1887, 
the  first  B  after  April  6tli  wiU  show  that  April  10th  is  Easter 
Day  in  that  year. 


32] 


A  TABLE  OF  THE  MOVEABLE  FEASTS. 


A  TABLE 

OP   THE 

MOVEABLE  FEASTS, 

ACCORDING  TO  THE  SEVERAL  DAYS  THAT  EASTER 
CAN  POSSIBLY  FALL  UPON. 


Easter 
Day. 


Mar.  22 

23 

24 

25 

26 

27 

28 

29 

30 

31 

Apr.     1 

2 

3 

4 

5 

6 

7 

■    8 

9 

10 

11 

12 

13 

14 

15 

IB 

17 

18 

19 

20 

21 

22 

23 

24 

25 


Sundays 

Septua- 

The  First 

Rogation 

Ascension 

WhUsun 

after 
Epiphany. 

gesima 
Sunday. 

Lent. 

Sunday. 

Day. 

Day. 

One 

Jan.  18 

Feb.     4 

Apr.  26 

Apr.  30 

May  10 

One 

19 

5 

27 

May     1 

11 

One 

20 

6 

28 

2 

■ 12 

Two 

21 

7 

29 

3 

13 

Two 

22 

• 8 

—  30 

4 

-14 

Two 

23 

•    9 

May     1 

5 

15 

Two 

24 

. 10 

2 

6 

16 

Two 

25 

11 

3 

7 

17 

Two 

26 

12 

■ 4 

8 

18 

Two 

27 

13 

• 5 

9 

19 

Three 

28 

14 

6 

10 

. 20 

Three 

29 

15 

7 

11 

■ 21 

Tliree 

30 

16 

8 

12 

22 

Three 

31 

17 

9 

13 

23 

Tlireo 

Feb.     1 

18 

10 

14 

24 

Tlu-ee 

2 

19 

-11 

15 

. 25 

Thi-ee 

3 

■ 20 

12 

16 

■ 26 

Four 

■    4 

21 

13 

17 

27 

Four 

5 

22 

14 

18 

■ 28 

Four 

6 

. -23 

15 

19 

29 

Four 

7 

24 

16 

20 

30 

Four 

8 

25 

17 

21 

31 

Four 

9 

26 

18 

22 

June    1 

Four 

10 

27 

19 

23 

2 

Five 

11 

28 

20 

24 

3 

Five 

12 

Mar.    1 

21 

25 

4 

Five 

13 

2 

22 

26 

5 

Five 

14 

3 

23 

27 

6 

Five 

15 

4 

24 

28 

7 

Five 

16 

5 

25 

• 29 

8 

Five 

17 

6 

26 

■ 30 

9 

Six 

18 

7 

■ 27 

31 

10 

Six 

19 

8 

. •  28 

June    1 

11 

Six 

20 

9 

29 

2 

12 

Six 

21 

10 

30 

■    3 

13 

Sundays  after 
Trinity. 


Twenty-seven 

Twenty-seven 

Twenty-seven 

Twenty-seven 

Twenty -seven 

Twenty-six 

Twenty-six 

Twenty -six 

Twenty-six 

Twenty -six 

Twenty -six 

Twenty-six 

Twenty -five 

Twenty-five 

Twenty-five 

Twenty-five 

Twenty-five 

Twenty-five 

Twenty-five 

Twenty-four 

Twenty-fijur 

Tweuty-fijur 

Twenty-fijur 

Twenty-four 

Tweuty-four 

Twenty-four 

Twenty-three 

Twenty -three 

Twenty-three 

Twenty-three 

Twenty-three 

Twenty-three 

Twenty -three 

Twenty-two 

Twenty-two 


Advent 
Sunday. 


Nov.  29 

30 

Dec.     1 

2 

3 

Nov.  27 
-28 

29 

-30 

Dec.     1 

. 2 

■    3 

Nov.  27 

28 

29 

30 

Dec.     1 
■ 2 

3 

Nov.  27 

28 

29 

30 

Dec     1 

2 

3 

Nov.  27 

28 

29 

30 

Dec.     1 

2 

3 

Nov.  27 
28 


Note,  that  in  a  Bissextile  or  Leap  Year,  the  Number  of  Sundays  after  Epiphany  will  be  the 
same,  as  if  Easter  Day  had  fallen  One  Day  later  than  it  really  does.  And  for  the  same 
reason.  One  Day  must,  in  every  Leap  Year,  be  added  to  the  Day  of  the  Month  given  by 
the  Table  for  Septuagesima  Sunday :  And  the  like  must  be  done  for  the  Fii'st  Day  of  Lent 
(commonly  called  Ash-Wednesday),  unless  the  Table  gives  some  Day  in  the  Month  of 
March  for  it ;  for  in  that  case  the  Day  given  by  the  Table  is  the  right  Day. 


The  order  in  which  this  Table  follows  the  others  makes  its  use 
sufficiently  evident.  The  two  first  Tables  being  given  for  the 
purpose  of  finding  the  date  of  the  Festival  by  which  aU  the 
moveable  Holydays  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  TA.BLE  TO  T'IND  EASTER  DAY. 


[33 


1 

TABLE  TO  FIND  EASTEE  DAY 

rROM 

THE  TEAR  1900  TO  THE  YEAR  2199  INCLUSIVE. 

Golden 
Number. 

Day  of  the 

Month. 

Sunday 
Letters. 

XIV 

March  22 

D 

III 

■ 23 

E 

2i 

F 

XI 

25 

.   26 

G 

A 

The  Golden  Numbers  in  the  foregoing  Calendar 

XIX 

27 

B 

wLU   point   out   the  Days   of  the   Paschal  Full 

VIII 
XVI 

■ 28 

29 

■ 30 

C 
E 

Moons,  tm  the  Year  of  our  Lord  1900 ;  at  which 
Time,  in  order  that  the  Ecclesiastical  Full  Moons 

V 

31 

P 

may  fall  nearly  on  the  same  Days  with  the  real 

AprU     1 

G 

Full    Moons,    the    Golden    Numbers    must    be 

XIII 
II 

2 

3 

4. 

A 
13 
C 

removed  to  dilJerent  Days  of  the  Calendar,  as  is 
done   in  the  annexed  Table,  which  contains  so 

X 

5 

u 

much  of  the  C.Uendar   then  to   be   used,  as  is 

XVIII 
VII 

6 

7 

8 

9 

E 
F 
0 
A 

neccssiiry   for  finding  the  Paschid  Full  Moons, 
and  the  Feast  of  Master,  from  the  Year  1900,  to 
the  Year  2199   inclusive.     This  Table  is  to  be 

XV 

• 10 

B 

made  use  of,  in  all  respects,  as  the  first  Table 

IV 
XII 

11 

12 

13 

C 
D 
E 

before    inserted,    for    finding    Easier    till    the 
Year  1899. 

I 

14 

F 

■  15 

G 

IX 

16 

A 

XVII 

17 

B 

• 

VI 

• 18 

C 

19 

D 

20 

E 

21 

P 

23 

G 

23 

A 

■   24 

B 

25 

C 

This  Table  is  simply  for  revising  the  first  and  third  columns  of 
that  portion  of  the  Calendar  which  extends  over  the  Paschal 
limits,  i  c.  those  days  in  March  and  April  thst  Easter  can  pos- 


sibly fall  on.    It  will  not  come  into  nse  before  the  year  1900, 
and  is  then  applicable  for  three  handled  years. 


31] 


GENERAL  TABLES  FOR  FINDING  THE  DO:\IINICAL  LETTER.  &c 


GENERAL  TABLES 


FOR  FINDING  THE  DOMINICAL  OR  SUNDAY  LETTER, 
AND  THE  PLACES  OF  THE  GOLDEN  NUMBERS  IN  THE  CALENDAR. 


TABLE  I. 


moo 

2000 


2900 


3800 


WOO 
1800 

5700 


6600 


•500 
•600 


8500 


2100 


2200 


3000 


3100 
3200 


3900 

1000 


4900 


5800 


6700 
6800 


1100 


5000 


5900 
6000 


6000 


770017800 
&c. 


2300 
2100 

3300 


4200 


5100 
200 


1600 


2500 


3400 


1700 
2600 


1800 

2700 
2800 


3500 
3600 


4300 
4400 


5300 


1500 


6100 


7000 


7900 
8000 


5100 


6200 


6300 
6400 


7100 
7200 


7300 


8100 


8200 


3700 


4600 


5500' 
56001 


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  num- 
ber, which  in  Taljle  I.  standeth  at 
the  top  of  the  column,  wherein  the 
number  of  hundreds  contained  in 
that  given  ye-ar  is  found  :  Divide 
the  sum  by  7,  and  if  there  is  no  re- 
mainder, then  A  is  the  Svinday  Let- 
ter; but  if  any  number  remaineth, 
then  the  Letter,  which  standeth 
under  th.at  numlier  at  the  top  of  the 
Table,  is  the  Sunday  Letter. 


TABLE  II. 


II. 


III. 


Years  of  our  Lord. 


1600 
1700 
1800 
1900 

2000 
2100 
2200 
2300 

2400 
2500 
2600 
2700 

2800 
2900 
3000 
3100 

3200 
3300 
3400 
3500 

3600 
3700 
3800 
3900 

4000 
4100 
4200 
4300 

4-100 
4500 
■1600 
4700 

4800 
490  J 
5000 
5100 


0 
1 
1 

2 

2 
2 
3 

4 

3 

4 
5 
5 

5 
6 
6 

7 

7 
7 


8 

9 

10 

10 

10 
11 
12 
12 

12 
13 
13 

14 

14 
14 
15 
16 


II. 


III. 


Y'ears  of  our  Lord. 


5200 

15 

5300 

16 

5400 

17 

5500 

17 

5600 

17 

5700 

IS 

5800 

18 

5900 

10 

6000 

19 

GlOO 

19 

6200 

20 

630O 

21 

6100 

20 

6500 

21 

6600 

22 

6700 

23 

6800 

22 

6900 

23 

7ax) 

24 

7100 

21 

7200 

24 

7300 

25 

7400 

25 

7500 

26 

7600 

26 

7700 

26 

7800 

27 

7900 

28 

8000 

27 

8100 

28 

8200 

29 

8300 

29 

8100 

29 

8500 

0 

&c. 

To  find  the  Month  and  Days  of  the  Mouth  to  which  the 
Golden  Numbers  ought  to  "be  prefixed  iu  the  Calendar,  in 
any  given  Year  of  our  Lord  consisting  of  entire  hundred 
years,  and  in  all  the  intermediate  years  betwixt  that  and 
the  next  hundredth  year  following,  look  in  the  second 
column  of  Table  II.  for  the  given  year  consisting  of  entire 
hundreds,  and  note  tlie  number  or  cypher  which  stands 
against  it  in  the  third  column;  tlien,  in  Table  III.  look 
for  the  same  number  in  tlie  column  under  any  given 
Golden  Number,  which  when  you  liavc  found,  guide  your 
eye  side-ways  to  tlie  left  hand,  and  iu  the  first  column  you 
will  find  the  Month  and  Day  to  which  that  Golden  Num- 
ber ought  to  l)e  prefixed  in  the  Calendar,  during  that 
period  of  one  Imndred  years. 

The  letter  B  prefixed  to  certain  hundredth  years  In 
Table  II.  denotes  those  years  wliicli  are  still  to  be  ac- 
counted Bissextile  or  Leap  Years  in  the  New  Calendar ; 
whereas  all  the  other  hundredth  years  are  to  be  accounted 
only  common  years. 


§   The  Dominical  or  Sunday  Letters. 
Tlie  second  column  of  tlie  Calendar  is  occupied  by  the  first 


seven  letters  of  the  alphabet,  which  are  repeated  throughout  tlio 
year,  beginning  with  A  on  the  first  of  January.  If  the  first  of 
J.inuary  is  on  a  Sunday,  A  is  the  Sunday  Letter  for  that  year ; 


THE  GOLDEN  NUMP.EPS. 


[85 


TABLE  III. 

Paschal 
Full  Moon. 

Sunday 
Letter. 

THE  GOLDEN  NUMBERS. 

1 

8 

2 
19 

3 
0 

4 
11 

5 

22 

6 

3 

7 

14 

8 

25 

9 

6 

10 
17 

11 

28 

12 
9 

13 

20 

14 
1 

15 

12 

16 
23 

17 

4 

18 
15 

19 
26 

March  21 

C 

March  22 

D 

9 

20 

1 

12 

23 

4 

15 

26 

7 

18 

29 

10 

21 

2 

13 

21 

5 

16 

27 

March  23 

E 

10 

21 

2 

13 

24 

5 

16 

27 

8 

19 

0 

11 

22 

3 

14 

25 

6 

17 

2S 

March  24 

F 

11 

22 

3 

14 

25 

6 

17 

28 

9 

20 

1 

12 

23 

4 

15 

26 

7 

18' 

29 

March  25 

G 

12 
13 

23 

21 

4 
5 

15 
16 

26 
27 

7 
8 

18 
19 

29 
0 

10 
11 

21 
22 

2 
3 

13 

14 

24 
25 

5 
6 

16 
17 

27 
28 

8 
9 

19 
20 

0 
1 

March  26 

A 

March  27 

B 

14 

25 

6 

17 

28 

9 

20 

1 

12 

23 

4 

15 

26 

7 

18 

29 

10 

21 

2 

March  28 

C 

15 

26 

7 

18 

29 

10 

21 

2 

13 

24 

5 

16 

27 

8 

19 

0 

11 

23 

3 

March  29 

D 

16 

27 

8 

19 

0 

11 

22 

8 

14 

25 

6 

17 

28 

9 

20 

1 

12 

23 

4 

March  30 

E 

17 
18 

28 
29 

9 
10 

20 
21 

1 
2 

12 
13 

23 

24 

4 
5 

15 
16 

26 

27 

7 
8 

18 
19 

29 
0 

10 
11 

21 
22 

2 
3 

13 
14 

21 
25 

5 
6 

March  31 

F 

April       1 

G 

19 

0 

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 

0 

11 

23 

3 

14 

25 

6 

17 

28 

9 

April      4 

G 

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 

26 
27 

7 
8 

18 
19 

29 
0 

10 
11 

April      5 

D 

April      6 

E 

24 

5 

16 

27 

8 

19 

0 

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 

0 

11 

22 

3 

11 

April      9 

A 

27 
28 

8 
9 

19 

20 

0 
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 

April    11 

C 

29 

10 

21 

2 

13 

24 

5 

16 

27 

8 

19 

0 

11 

22 

3 

14 

25 

6 

17 

April    12 

D 

0 

11 

22 

3 

14 

25 

6 

17 

28 

9 

20 

1 

12 

23 

4 

15 

26 

7 

18 

AprU    13 

E 

1 

12 

23 

4 

15 

26 

7 

18 

29 

10 

21 

2 

13 

21 

5 

16 

27 

8 

19 

Aprn    14 

F 

2 
3 

13 
14 

21 
25 

5 
6 

16 
17 

27 
28 

8 

19 

0 

11 

22 

3 

4 

14 
15 

25 
26 

6 

7 

17 
18 

28 
29 

9 
10 

20 
21 

April    15 

G 

9 

20 

1 

12 

23 

April    16 

A 

4 

15 

26 

7 

18 

29 

10 

21 

2 

13 

21 

5 

16 

27 

8 

19 

0 

11 

22 

April     17 

B 

5 

16 

27 

8 

19 

0 

11 

22 

3 

14 

25 

6 

17 

28 

9 

20 

1 

13 

23 

April    17 

B 

7 

18 

29 

10 

21 

2 

13 

24 

April    18 

C 

6 

7 

17 
18 

28 
29 

9 
10 

20 
21 

1 

2 

12 
13 

23 

24 

4 
5 

15 
IG 

26 
27 

8 

19 

0 

11 

22 

3 

14 

25 

April    18 

C 

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  throughout,  except  in  Leap  Year.  In 
Leap  Year  the  letter  which  indicates  the  first  Sunday  of  tlie 
year  indicates  it  up  to  the  end  of  February  only ;  and  from  Marcli 
onward  to  the  end  of  the  year  the  next  letter  baclcward  is  taken, 
so  that  if  B  is  the  Sunday  Letter  for  January  and  February  in 
Leap  Year,  A  is  that  for  tlie  succeeding  months ;  and  G  for  the 
year  following.  The  days  of  the  year  recur  on  the  same  days  of 
the  week  throughout  only  after  the  lapse  of  tweuty-eight  years. 
The  cycle  of  Sunday  Letters  extends  therefore  over  this  period, 
as  may  be  seen  in  "  the  Table  of  Moveable  Feasts  for  the 
remainder  of  the  nineteenth  century."  It  is  sometimes,  but 
erroneously,  called  the  "  Solar  Cycle,"  the  name  having  doubt- 
less arisen  from  **  Dies  Solis,"  as  the  cycle  has  no  relation  to  the 
course  of  the  Sun. 

§  The  Golden  Numbers. 

Tliis  title  was  given  to  the  Lunar  Cycle  invented  by  Meton 
the  Athenian  [b.c.  432],  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  nnmbered  respectively  from  1  to  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  days 
which  are  included  within  the  Paschal  fuU  nr.oon  limits,  i.e., 
between  March  21st  aud  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  ditference  of  one  hour 
and  a  half.  This  difference  so  far  disturbs  the  application  of 
the  cycle  of  Golden  Numbers  that  it  will  have  to  be  re-adjusted 
in  the  year  1900,  and  one  of  the  foregoing  Tables  is  already 
provided  for  the  purpose  of  making  the  necessary  alteration. 

The  Golden  Numbers  in  the  Calendar  indicate  the  day  on 
which  the  Ecclesiastical  Paschal  Full  Moon  occurs ;  the  Sunday 
Letter  next  after  indicating  (as  has  been  already  shown)  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  Chronology,  but  they  have 
been  printed  here  in  deference  to  the  custom  which  has  placed 
them  m  all  our  Prayer  Books  for  some  time  past. 


£  2 


AN 


INTRODUCTION  TO  THE  CALENDAR. 


The  EcciesKistical  Calendar  comprises  two  things:  first,  a 
table  of  tlic  order  of  days  in  the  year ;  and,  secondly,  a  catalogue 
of  the  saints  commemorated  in  the  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  have  been  in  use  at  a  very  early  date 
in  the  Church.  One  was  printed  by  Boucbier  in  bis  Commentary 
on  the  Paschal  Cycle  [Antwerp,  1631],  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.  Many  others 
are  preserved  of  early  times,  and  a  number  are  printed  by  Mar- 
tene  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.  16S.  [Euseb.  iv.  15.]  The  names 
of  these,  and  their  acts,  were  carefully  recorded  by  the  Church 
in  Martyrologics ;  and  Diptycbs^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  suflered,  or  that 
(generally  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  Num- 
bers and  Sund.iy  Letters,  the  use  of  which  has  been  explained 
in  the  notes  to  the  Tables. 

Several  very  ancient  English  Calendars  exist  in  our  public 
libraries;  but  the  earliest  known  is  one  printed  by  Marteue  [Vet. 
Scrip,  vi.  635],  under  the  title  "Calendarium  Floriacense,"  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  Caleudar  and  the  Martyrology 
of  Bede  wliicb  seems  to  show  that  it  is  rightly  attributed  to  him, 
and  we  may  therefore  venture  to  take  it  as  the  earliest  extant 
Calendar  of  the  Church  of  England,  dating  it  from  the  latest  year 
of  Bcde's  life. 

In  the  course  of  ages  the  number  of  names  recorded  in  the 
Martyrologics  of  the  Church  increased  to  a  great  multitude,  as 
may  be  seen  in  the  vast  folio  **Acta  Sanctorum,"  printed  for 
every  day  of  the  year  by  the  BoUandists,  which  was  commenced 
two  Imndred  and  twenty  years  ago,  and  is  not  yet  nearly  com- 
plete, tho\igh  it  extends  to  fifty -eight  volumes.  The  Calendars 
of  the  Church  idso  began  to  be  crowded,  although  there  was 
always  a  local  character  about  them  which  did  not  belong  to  the 
Martyrologics.  In  the  twelfth  century  the  original  method  of 
l-ecording  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  in  the 
Calendar  ceased  to  be  those  of  Martyrs  or  Confessors  only. 

The  Calendar  of  tlie  Church  of  England  was  always  local  in  its 
character,  and  one  of  the  eleventh  or  twelfth  century,  which  is 
preserved  in  the  Durham  Chapter  Library,  seems  to  diJFer  but 
little  from  another  of  the  iifceentb  century,  which  is  contained  in 
an  ancient  Misstil  of  that  Church,  or  from  that  which  has  been 
rei)rinted  from  a  Missal  of  151t,  belonging  to  Bishop  Cosin's 
Library,  in  the  following  pages.  Comparatively  few  names  were 
added  to  the  English  Calendars  during  the  mediajval  period, 
though  many  were  added  to  the  Roman. 


Some  cliauges  were  made  in  the  Calendar  by  the  "  Abrogation 
of  certain  Holydays "  in  the  reign  of  Henry  VIIL,  great  in- 
convenience being  found  to  arise  from  the  number  of  days  which 
were  observed  with  a  cessation  from  labour ;  and  the  two  days 
dedicated  to  St.  Thomas  of  Canterbury  being  especially  obnoxious 
to  the  King  were  altogether  expunged,  though  by  very  ques- 
tionable 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  Salisbury  Calendar  was  re- 
printed (with  three  or  four  omissions)  in  the  Primer  of  Edward 
VI.,  and  in  the  "Private  Prayers"  of  Queen  Elizabeth's  reign, 
printed  in  158-i ;  but  not  in  any  Book  of  Common  Prayer.  In 
155i)  the  Calendar  of  1552  was  reprinted  vnth  one  omission. 

It  seems  now  to  have  been  felt  by  persons  in  authority,  that 
greater  reverence  ought  to  be  shown  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  com- 
piled from  the  old  Sidisbury  Calendar  and  the  Roman.  This 
appears  to  have  led  to  the  appointment  of  a  Commission,  which 
met  in  1561,  and,  with  a  few  changes  in  the  Tables  and  Rules, 
made  also  a  revision  of  the  list  of  Saints,  bringing  it  into  its 
present  state,  with  two  exceptions,  the  names  of  St.  Alban  and 
the  Venerable  Bede  having  been  added  since.  Tliese  successive 
changes  (as  far  as  is  necessary  to  illustrate  the  transition  from 
the  ancient  to  the  modern  Calendar)  are  represented  in  the  fol- 
lowing Table : — 


§  Transition  of  the  English  Calendar,  from  1519  to  1559. 

Circumcision.  "V 

Epiphany.  j 

Conversion  of  St.  Paul.  t 

Purification  of  the  Blessed  Virgin  Mary.     | 
St.  Matthias.  I 

Annunciation  of  the  Blessed  Vii'gin  Mary    ! 
St.  Mark.  i 

—  Philip  and  St.  James. 

—  John  Baptist. 

—  Peter. 

—  James. 

—  Bartholomew. 

—  Matthew. 

—  Michael. 

—  Luke. 

—  Simon  and  St.  Jude. 
AU  Saints. 
St.  Andrew. 

—  Thomas. 
Christmas. 
St.  Stephen. 

—  John  Evangelist. 
Innocents. 


In  Calendars 

of 

1549,  1552,  1559 


St.  Mary  Magdalen. 

—  Clement. 

—  Barnabas. 

—  George. 

—  Laurence. 
Lammas 


In  Calendar  of  1549  only. 

. . 1552  only. 

. 1549  and  1559. 

1552  and  1559. 


AN  INTRODUCTION  TO  THE  CALENDAR. 


[37 


Fi'om  the  early  pai-t  ol'  Queen  Eiizabeth's  reign  [1561],  until 
the  present  day,  only  three  additions  have  been  made  to  the  Saints 
commemorated  by  the  Church  of  England ;  those  three  being  the 
national  saints,  St.  Alban  and  the  Venerable  Bede,  previously 
mentioned,  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 
prefixed  to  Bishop  Cosin's  Devotions :  and,  as  the  first  published 
edition  of  that  work  was  printed  iu  1627,  we  may  conclude 
Ihat  they  were  taken  thence  into  the  Book  of  Common  Prayer 
at  the  Revision  of  1661,  as  some  of  the  Tables  and  Rules  were. 

No  records  remain  to  show  what  was  the  principle  adopted  in 


the  re-formation  of  the  CaltiuUir  in  Queen  Elizabeth's  reign  : 
but  the  ILst  of  names  in  itself  elucidates  that  principle  to  a  cer- 
tain extent,  as  the  following  Table  will  show.  It  seems  a  sin- 
gular omission  that  the  names  of  two  of  our  greatest  national 
saints,  St.  Aidan  and  St.  Cuthbert,  should  have  been  overlooked, 
both  in  1561  and  in  1661.  The  omission  of  St.  Patrick  is  almost 
as  extraordinary;  and  it  might  have  been  expected  that  St 
Thomas  of  Canterburj''s  name  would  have  been  restored  when 
the  bitterness  of  the  Tudor  times  bad  passed  away.  The  latter 
two  names  were  always  inserted  in  ordinary  Almanacks,  which 
were  not  bound  up  with  the  Prayer  Book,  and  are  also  found  in 
some  Calendars  of  Queen  Elizabeth's  time. 


§  Saints  commemorated  hti  the  Church  of  England. 


The  Holy  Apostles,  &c. 

Martyrs  in  the  Age  of  Persecutions. 

Martyrs  and  other  Saints  specially 
connected  with  England. 

French  and  other  Saints  not  in- 
cluded among  the  preceding. 

The  Blessed  Virgin  ]Mary. 

St.  Nicomede      .     .     . 

A.D. 

St.  George,  M.  .     . 

A.B. 

St.  Silvester  .... 

A.D. 

90 

290 

335 

St.  Michael  and  all  Angels. 

St.  Clement   . 

100 

St.  Alban,  M.     .     . 

303 

St.  Enurchus 

340 

All  Saints. 

St.  Perpetua 

203 

St.  Nicolas     .     .     . 

326 

St.  Hilary  of  Poicticrs,"! 
Confessor         .     .     J 

368 

St.  John  the  Baptist. 

St.  Cecilia      . 

230 

St.  Benedict  .     .     . 

513 

St.  Peter. 

St.  Fabian     . 

250 

St.  David       .     .     . 

5H 

St.  Ambrose  .... 

397 

St.  James  the  Great. 

St.  Agatha     . 

251 

St.  Machutus      .     . 

560 

St.  Martin     .... 

397 

St.  John  the  Evangelist. 

St.  Lawrence 

258 

St.  Gregory   .     .     . 

601 

St.  Jerome     .... 

420 

St.  Andrew. 

St.  Cyprian    . 

258 

St.  Augustine  of  \ 

604 

St.  Augustine     .     .     . 

430 

St.  Philip. 

St.  Valentine 

270 

Canterbury       J 

St.  Britius     .... 

444 

St.  Thomas. 

St.  Denys      . 

272 

St.  Etheldi-eda   .     . 

670 

St.  Bemigius      .     .     . 

535 

St.  Bartholomew. 

St.  Prisca      . 

275 

St.  Chad   .... 

673 

St.  Leonard,  Confessor 

559 

St.  Matthew. 

St.  Margaret 

278 

St.  Giles    .... 

725 

St.  Lambert  .... 

709 

St.  James  the  Less. 

St.  Lucian 

290 

Venerable  Bede  .     . 

735 

St.  Simon  Zelotes. 

St.  Faith  .     . 

290 

St.  Boniface  .     .     . 

755 

St.  Jude. 

St.  Agnes 

304 

St.  Swithin    .     .     . 

863 

St.  Matthias. 

St.  Vincent   . 

301 

St.  Edmund,  K.  &  M 

870 

, 

St.  Paul. 

St.  Lucy   .     . 

305 

St.  Edward,  K.  &  M. 

978 

St.  Barnabas. 

St.  Catharine 

307 

St.  Duustan  .     .     . 

988 

St.  Mark. 

St.  Crispin     . 

308 

St.  Alphege,  M.      . 

1012 

St.  Luke. 

St.  Blasiua     . 

316 

St.  Edward,  K.  &  Conf 

1163 

St.  Stephen. 

St.  Hugh  .... 

1200 

The  Holy  Innocents. 

St.  Richard   .     .     . 

1253 

St.  Mary  Magdalen. 

St.  Anne. 

In  Calendars  of  the  Church  of  England  not  printed  iu  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  Canter- 
bury, and  All  Souls.  King  Charles  the  First  was  likewise  included 
among  the  Martyrs  in  all  English  Calendars  until  the  special 
Form  of  Pr.ayer  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  espe- 
cially 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  and  learned  de- 
fenders of  the  Faith,  like  St.  Hilary  and  St.  Augustine,  or  Siiiuts 
of  France,  whose  names  were  probably  retained  as  a  memorial  of 
the  ancient  close  connexion  between  the  Churches  of  France  and 
England. 

The  Calendar  itself  was  not  iu  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 


This  authority  continued  to  be  given  as  late  as  IhZZ. 


Sealed  Books.  They  are  here  given  from  the  Act,  but  are 
inserted  after  the  Tables  and  Rules  as  in  the  Sealed  Books. 
This  order  was  evidently  adopted  with  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  adoptee^ 
it  has  been  thought  better  to  take  the  more  convenient  and  morti 
ecclesiastical  arrangement  (in  this  respect)  of  the  former. 

In  the  "  comparative  view  "  of  each  of  the  months,  all  the  names 
in  that  of  Bede,  the  Salisbury  Use  of  1514,  and  the  Modcni  Roman, 
are  represented :  but  a  selection  only  has  been  made  from  the 
Oriental  Calendar,  as  the  great  majority  of  Eastern  Saints  are 
imknown  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  Neale's  Introduction  to  the  History  of  the  Holy 
Eastern  Church,  vol.  ii.  p.  768.  Some  remarkable  coincidences 
may  be  observed  between  it  and  the  Calendar  of  Bede,  which 
help  to  confirm  the  theory  of  a  direct  connexion  between  England 
and  the  Oriental  Church. 


— 



.". 

38]                         THE  CALENDAR  WITH   THE  TABLE   OF  LESSONS. 

JANUARY  hath  31  Days. 

A.D.  1871. 

A.S.  1661. 

Morning  Prayer. 

Evening 

Prayer. 

Mornmg  Prayer. 

Evening  Prayer.  [  | 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1  Lessn.  2  Lessn. 

1  Lessn. 

2  Lessn. 

1  i 

L  CalendaB. 

Circumcision  of  our  ILoili. 

2  t 

)  4.  Non. 

Gen.  ltot>.2 

)  Matt.  1 !).  18 

Gen.  It).  20  to 

[2tJ.  4 
3  to  ti.  20 

Actsl 

Gen.     1 

Matt.   1 

Gen.     2 

Rom.   1 

3  c 

3.  Non. 

211.4 

2 

2  to  t!.  22 

3 

2 

4 

2 

i  c 

I  Prid.  Non. 

3  0.  20  to' 
[».  1 

1     3 

4ti.  16 

[9 

2  11.22 

6 

3 

6 

3 

5  e 

Nonge. 

6tOV.  28 

4  to  r.  23 

5t>.28to6o. 

3 

7 

4 

8 

4 

6  f 

8.  Id. 

Orpipliana  of  our  EorB. 

'i  i 

'  7.  Id. 

6l!.  9 

4r.23to5t). 

7 

4  to  11.  32 

9 

6 

12 

6 

[13 

8  i 

L  6.  Id. 

Lucian,  Priest  and  Mai-tyr. 

8 

6  !>.  13  to  V. 

9  to  c.  20 

4i..32to6t>. 

13 

6 

14 

6 

9  I 

5.  Id. 

11  to  V.  10 

6  0.  33     [33 

12 

6  t).  17     [17 

15 

7 

16 

7 

10  c 

4.  Id. 

13 

6  to  !>.  19 

14 

6 

17 

8 

18 

8 

11  d 

3.  Id. 

15 

6p.  19to7ti. 

16 

7  to  c.  35 

19 

9 

20 

9 

12  e 

Pr.  Id. 

17  to  V.  23 

7  f .  7         [7 

13  to  tl.  17 
[30 

7  «.  35  to  8  V. 
[5 

21 

10 

22 

10 

13    i 

'  Idus. 

Hilai-y,  Bishop  and  Confessor. 

18  V.  17 

8  to  c.  18 

19  c.  12  toe. 

8u.5too.26 

23 

11 

24 

11 

H   f 
15  I 

'  19.  Cal.  Feb. 

20 

St..  18 

21  to  1).  22 

8  1).  26 

26 

12 

26 

12 

L  18.  Cal. 

21  V.  33  t 

)      9  to  t>.  18 

23 

9  to  0.  23 

27 

13 

28 

13 

[22  V.  2 

) 

16  I 

17.  Cal. 

24  to  ti.  29 

9ti.  18 

24ti.29toc. 

[52 
26  tj.  6  to  t). 

[19 
26  to  t>.  18 

9o.  23 

29 

14 

30 

14 

17  c 

16.  Cal. 

24  0.62 

10  to  ».  24 

10  to  V.  24 

31 

15 

32 

15 

18  c 

I  15.  Cal. 

Prisca,  Eom.  Virgin  and  Martyr. 

25  V.  19 

lOr.  24 

10  t).  24 

33 

16 

M 

16 

19  e 

14.  Cal. 

26  t>.  18 

11 

27  to  t>.  30 

11 

35 

17 

37 

1  Cor.  1 

20 

13.  Cal. 

Fabian,  Bishop  of  Rome  and  Martyr. 

27  V.  30 

12  to  I).  22 

28 

12 

38 

18 

39 

2 

21  g 

'  12.  Cal. 

Agnes,  Rom.  Viri^iu  and  MartjT. 

29  to  V.  21 

12  t).  23 

31  to  ti.  25 

13  to  o.  26 

40 

19 

41 

3 

22  i 

L  11.  Cal. 

Vincent,  Span.  Deacon  and  Mart.yr. 

31  V.  36 

13  to  V.  24 

32  to  c.  23 

13  0.  26 

43 

20 

43 

4 

23  I 

10.  Cal. 

32  0.  22 

13  0.34 toe. 

[63 

33 

14 

44 

21 

45 

6 

21  c 

9.  Cal. 

35  to  V.  21 

13l>.63toU 
[o.  13 

37  to  t;.  12 

15  to  V.  30 

46 

22 

47 

6 

25  c 

I     8.  Cal. 

(loniictsionotS.  p.iul. 

26  t 

7.  Cal. 

37  n.  12 

14  V.  13 

39 

15  0.30  to  16 

[o.  16 

16  0.  16 

4S 

23 

40 

7 

27 

f    6.  Cal. 

40 

15  to  t).  21 

41  to  t>.  17 

60 

21 

Exod.  1 

8 

28  J 

r    6.  CaJ. 

41 ».  17  to  I 

[s 

.      16  0.  21 
3 

41 V.  63  to  42 
[r.  25 

17  to  0.  16 

Exod.  2 

25 

3 

9 

29  J 

S.    4.  Cal. 

42  n.  25 

16  to  t>.  24 

43  to  V.  25 

17  0.  16 

4 

26 

5 

10 

30  I 

)     3.  Cal. 

Eins  crbacta'  ^avtst^iom. 

43  u.  25  to  4 
[».l 

4     16  ii.  24  to  17 

1                 [u.  14 

41  tl.  14 

18  to  0.  24 

t6 

27 

7 

11 

31  c 

Pr.  Cal. 

45  to  ti.  25 

17  V.  14 

45 11. 25  to  46 
L».8 

18o.24tol9 
[o.21 

e 

28               9 

12 

t  Note,  tliai  Exod.  G  u  to  be  read  ojily  to  verse  14. 

Comparative  View  of  the  Calendar  for  JAI 

lUAKY. 

Bode,  A.D.  735. 

Salisbury  Use,  A.D.  1514. 

Modem  Eoman. 

Eastern. 

1 

Circumcision. 

Circumcision.                               C 

ircumcision. 

Circumcision.    St.  Basil. 

2 

St.  Silvester. 

3 

4 
6 

Malachi,  Prophet. 

St.  Edward.                                  S 

t.  Telesphoras. 

6 

7 

Epipliany, 

Epiphany.                                     ^ 

piphany. 

Theophany  of  our  Lord. 
St.  John  Baptist, 

8 

St.  Lueian,  and  his  Compa- 
[nions. 

9 

10 

St.  Paul  tlio  first  Hermit. 

St.  Gregory  of  Nyssa. 

11 
12 
13 

E 

t.  Hyginus. 

St.  Hilary  of  Poictiers. 

St.  Hilary. 

14 

St.  Felix. 

St.  Fchx.                                    S' 

S.  Hilary  and  Feli.t. 

lo 

St.  Maurus.                                      i^ 

t.  Paul  the  first  Hermit. 

SS.  Paul  and  John. 

16 

St.  Ma-cfllns. 

St.  MarccUui^.                               > 

t.  MarccUus. 

St.  Peter's  Chains. 

17 

St.  Anth'iny. 

SS.  Sulpicius  and  Anthony.       S 

t.  Anthony. 

St.  Anthony. 

18 

St.  PriBca. 

St.  Prisca.                                     £ 

t.  Peter's  Choir  at  Rome  an< 

1  St.  Prisca. 

SS.  Athanasius  and  Cyril. 

19 

St.  Wulstan.                                  S 

S.  Wolstan,  Marias,  Martha 

,  Audifas,  ant 

1 

20 

St.  Sebastian. 

SS.  Faljian  and  Sebastian.        i 

S.  Fabian  and  Sebastian. 

[  Abachum 

21 

St.  Af^nes. 

St.  Agnes.                                     & 

t.  Agnes. 

22 

St.  Vincent. 

St.  Vincent.                                     ^ 

S.  Vincent  and  Anastasius. 

St.  Timothy,  Apostle. 

23 

I 

IspousalsofB.  V.Mary.    St 

.  Emereutiana 

24 

i 

>t.  Timothy. 

2S 

Conversion  of  St.  Paul.              t 

'onversion  of  St.  Paul. 

St.  Greg.  Nazianzen. 

26 

t 

>t.  Polycari>. 

27 

St.  Julian.                                     I 

>t.  John  Chrysostora. 

Translation  of  St.  Chrysostom. 

28 

St.  Agnes. 

St.  Agnes.                                     S 

>S.  Eaj-mond  and  Agnes. 

!       29 

S 

St.  Francis  of  Sales. 

Translation  of  St.  Ignatitis. 

30 

St.  Bathilda.                               S 

3t.  Martina. 

31 

i                                                       1^ 

St.  Peter  Nolaaco. 

THE  MINOR  HOLYDAYS  OF  JANUARY. 


[39 


8J  Sr.  LtrciAN  is  commemorated  (like  several  other  Saints  of 
the  Calendar)  as  a  member  of  the  early  French  or  Galilean 
Church,  between  which  and  the  early  Churcli  of  England,  with 
which  the  existing  Calendar  originated,  there  was  a  very  close 
spiritual  bond.  He  was  originally  a  Roman  nobleman,  but  being 
ordained  priest,  he  became  one  of  a  devoted  band  of  missionaries 
who  were  sent  from  Rome  into  France  with  St.  Denys  and  St, 
Quintin,  about  a.d.  213.  St.  Denys  went  to  the  city  of  Paris, 
St.  Quintin  to  Amiens,  and  St.  Luciau  to  Beauvais,  of  which 
cities  respectively  they  probably  became  the  bishops,  St.  Lucian 
having  the  episcopal  title  assigned  to  him  in  a  martyrology  of 
the  ninth  century.  After  a  bold  missionary  career  of  many 
years,  St.  Lucian  was  added  to  the  noble  army  of  martyrs,  a.d. 
290.  He  is  often  called  St.  Lucian  of  Beauvais,  to  distinguish 
him  from  another  Lucian  who  was  a  learned  predecessor  of  St. 
Jerome  in  Biblical  criticism. 

13]  St.  Hilaey  was  another  French  bishop.  He  was  bom  at 
Poictiers,  of  heiithen  parents ;  and  was  converted  and  baptized 
in  mature  years :  after  which,  in  A.D.  350,  he  became  Bishop  of 
his  native  city.  St.  Hilary  entered  the  lists  against  Arianism, 
endeavouring  to  persuade  the  Emperor  Constantius  to  give  up  his 
patronage  of  it.  Several  French  bishops  became  Arians,  and  held 
a  Synod  at  Languedoc,  where  Hilary  withstood  them,  and  main- 
tained the  Niceue  faith.  His  opposition  was  for  the  time  in- 
effectual ;  and  he  was  thrust  out  of  his  see,  being  also  banished  to 
Phrygia  by  the  Emperor,  in  A.D.  356.  The  great  majority  of 
the  GiiUican  bishops  remained  stedfast,  and  it  is  observable  that 
the  British  bishops  are  also  commended  by  St.  HUary  for 
continuing  so  in  liis  History  of  Synods.  He  returned  to  France 
about  A.D.  360,  contending  as  earnestly  as  before  for  that  true 
doctrine  of  our  Lord's  Divinity  and  the  Holy  Trinity  for  whicli 
he  had  suffered,  and  about  which  he  had  wi'itten  a  learned 
treatise  during  his  exile.  After  a  journey  to  Italy,  St.  Hilary 
departed  to  his  rest  on  Jan.  13,  a.d.  368. 

This  saint  is  usually  represented  in  Christian  art  as  treading  on 
serpents,  in  reference  to  his  contest  with  the  venomous  heresy  of 
Arius;  and  Numbers  xxi.  7,  the  petition  of  the  Israelites  to 
Moses  that  he  would  pray  for  the  serpents  to  be  taken  from 
them,  is  annexed  as  a  significant  legend. 

"  Hilary  term  "  in  the  law  courts  used  to  begin  on  this  festival, 
Advent  and  Christmas-tide  being  observed  as  a  vacation  of  peace ; 
but  it  now  begins  on  Jan.  11th,  extending  to  Jan.  31st. 

18]  St.  Peisoa  was  a  young  Roman  lady  of  the  third  century, 
who  **came  out  of  great  tribulation**  by  the  sword  at  a  very 
early  age.  Some  true  tale  of  Christian  foith,  fortitude,  and 
suffering  underlies  the  uncertain  history  which  tells  us  that  St. 
Prisca  was  thrown  to  tlie  lions  in  the  amphitheatre,  that  they 
knelt  at  her  feet  refusing  to  harm  her,  that  she  was  then 
beheaded,  and  that  an  eagle  watched  over  her  lifeless  form  until 
it  was  laid  in  the  grave.  In  accordance  with  this  legend,  St. 
Prisca  is  represented  with  a  palm  brtinch,  or  a  sword  in  lier  hand, 
a  lion  couching  at  her  feet,  and  an  eagle  hovering  above  lier  head. 
[Sar.  Ep.  and  Gosp. :  Ecclus.  U.  9—12.     St.  Matt.  xiii.  44—52.] 

20]  St.  Fabian  was  one  of  that  long  series  of  martyred 
Bishops  of  Rome  by  which  the  church  of  St.  Peter  and  St.  Paul 
was  distinguished  above  all  others  in  the  first  three  centuries. 
Eusebius  [vi.  29]  says  that  he  was  elected  in  coHsequence  of  a 
dove  alighting  on  his  bead  while  the  election  was  going  on,  and 
also  of  an  irresistible  unanimity  pointing  tlie  thoughts  of  all  to 
Fabian.  This  was  in  tlie  year  236,  when  his  predecessor  had 
died  a  martyr  after  a  single  month's  occupation  of  the  see.  A 
similar  story  to  this  of  the  dove  is  told  respecting  others  j  and  it 
probably  represents  in  a  materializing  allegory  the  idea  that  the 
promise  of  the  presiding  Comforter  was  fully  reahzed  in  the 
assembly.  St.  Cyprian's  ninth  Epistle  is  written  to  the  Roman 
Church  respectiug  the  martyrdom  of  St.  Fabian,  which  occurred 
under  the  Emperor  Decius,  A.D.  250.  It  is  also  mentioned  by 
St.  Jerome ;  and  the  name  is  found  in  very  ancient  martyrologies. 
In  the  Eastern  Church  it  is  commemorated  ou  Aug.  5th.  Chris- 
tian art  represents  liim  with  the  triple  crown,  holding  the  sword  of 
martyrdom  in  his  hand,  and  having  a  dove  hovering  above  him. 
[Sar.  Ep.  and  Gosp. :  He!',  xi.  33-39.     St.  Luke  vl.  17—23.] 


21]  St.  Agnes  left  a  name  behind  her  which  was  very  much 
cherished  by  the  early  Church.  She  was  a  young  Roman  lady 
of  patrician  birth,  who  was  sought — not,  probably,  in  honourable 
marriage — by  the  son  of  the  Prefect  of  the  city,  A.D.  301.  Her 
refusal  to  accede  to  his  desires  brought  upou  her  the  full  force  of 
the  brutal  heathenism  %vhich  chiirjicterized  the  age  of  martyr- 
doms. Before  the  Prefect  she  made  an  open  confession  that  she 
was  a  Chiistian,  making  the  sign  of  the  Cross,  instead  of  ofl'er- 
ing  incense  to  Vesta,  as  she  was  required  to  do  for  the  renun- 
ciation of  Christianity.  The  holy  maiden  was  then  vilely  dis- 
robed and  tortm-ed  on  the  rack ;  and  after  vain  endeavours  to 
bring  about  her  apostasy,  was  at  last  beheaded.  The  circum- 
stances of  her  death  made  a  great  impression  upon  the  Christian 
world,  for  St.  Jerome  says  that  the  tongues  and  pens  of  all 
nations  were  employed  in  praise  of  her  constancy;  and  her 
memory  has  ever  since  his  time  been  greatly  venerated.  It  was 
recorded  that  while  her  parents  were  praying  at  her  tomb  (pro- 
bably in  the  catacombs)  she  appeared  to  them  in  vision,  and  spoke 
words  of  comfort  to  them  respecting  her  rest  and  peace  with  her 
Saviour.  St.  Augustine  speaks  touchingly  of  her  name :  "  Blessed 
is  the  holy  Agnes,  whose  passion  we  this  day  celebrate :  for  tlie 
maiden  was  indeed  what  she  was  called ;  for  in  Latin  Agnes  sig- 
nifies a  lamb ;  and  in  Greek  it  means  pure.  She  was  what  she 
was  called;  and  she  was  found  worthy  of  her  crown."  This 
shows  the  antiquity  of  the  Holyday. 

The  symbolical  fonu  of  her  name  is  used  by  Christian  art  in 
representations  of  St.  Agues,  a  lamb  standing  by  her  side,  while 
she  bears  a  palm-brancli  or  a  sword  in  her  hand. 

Several  churches  are  dedicated  in  the  name  of  St.  Agnes  in 
England.  One  built  over  her  resting-place  near  Rome  has 
attained  a  kind  of  historical  importance,  from  the  Pope  going 
there  annually  to  bless  the  lambs  whose  ileeces  are  ultimately  to 
form  the  palls  with  which  he  claims  to  invest  all  Archbishops. 
Such  a  pall  is  seen  in  the  arms  of  the  Archbishop  of  Canterbury. 
[Sar.  Ep.  and  Gosp. :  Ecclus.  h.  1-8.     St.  Matt.  xiii.  44—52.] 

22]  St.  Vincent  was  a  martyr  of  Spain  in  tliat  most  terrible 
persecution  under  the  Emperor  Diocletian,  which  he  comme- 
morated by  a  coin  with  the  inscription  "  Nomine  Christianortim 
deleto"  but  which  only  caused  the  name  of  Christ  to  shine  more 
brightly  in  Spain  and  elsewhere.  St.  Vincent  was  a  deacon  to 
Valerius,  Bishop  of  Saragossa.  Both  were  brought  before  Datian, 
the  Prefect  of  Spain,  and  endured  much  suffering  at  his  hands, 
being  neai'Iy  starved  to  death,  that  they  might  afterwards  be 
added  to  the  number  of  those  who  "  shall  hunger  no  more, 
neither  thirst  any  more  ....  for  the  Lamb  which  is  in  the  midst 
of  the  throne  shall  feed  them,  and  shaU  lead  them  unto  living 
waters."  The  Bishop  was  sent  into  exile,  afterwards  to  die  a 
martyr.  Vincent  was  first  tortured  on  the  rack  ;  and  being  still 
immoveable  in  his  faith,  was  then  laid  on  a  bed  of  sharp  ii-on 
bars  under  which  a  fire  had  been  lighted.  Being  removed  from 
this  before  death  had  ended  his  sufl'erings,  he  departed  in  peace, 
surrounded  by  his  Christian  lirethren,  on  Jan.  22,  A.D.  301. 

The  account  of  St.  Vincent's  martyrdom,  or  his  "  Acts,"  has 
come  down  to  us  in  an  authentic  form  and  with  much  detail. 
St.  Augustine  and  St.  Leo  both  refer  to  them ;  and  this  holyday 
was  probably  established  very  shortly  after  it  occurred. 

St.  Vincent  is  represented  with  the  bed  or  gridiron  on  which 
he  was  tortured;  and  also  with  a  raven  hovering  near  him,  sig- 
nificant of  the  fact  that  his  body  was  cast  to  the  beasts  of  the  field 
and  the  fowls  of  the  air  by  heathen  vengeance.  [Sar.  Ep.  and 
Gosp. :  Ecclus.  xiv.  20,  and  xv.  4—6.     St.  John  xii.  21—26.] 

30]  This  holyday  was  originally  established  by  a  Royal  Pro- 
clamation of  Charles  II.  The  Service  for  the  day  was,  however, 
prepared  aud  authorized  by  Convocation  in  the  same  manner  as 
the  Prayer  Book  itself.  There  were  three  separate  editions  of 
this  Service  or  "Form  of  Prayer;"  one  issued  in  1600,  another  in 
1601,  and  a  third  in  1002,  the  latter  being  inserted  iu  the 
Prayer  Book  in  conformity  with  an  order  written  at  the  cud  of  the 
Sealed  Books,  iu  which  it  was  not  printed.  The  commemoration 
of  King  Charles  the  First's  miirtyr-like  death  was  abolished  by  « 
Royal  Proclamation,  dated  Jan.  17,  1859,  and  since  that  dat» 
the  Service  has  not  been  printed  in  the  Prayer  Book. 


40] 

THE   CALENDAR  WITH  THE  TABLE   OF  LESSONS. 

1 
1 

FEBRTJAEY  hath  28  Days. 

And  in  every  Leap  Year  29  Days. 

„ 

A.D.  1871.                                1 

A.D.  1661. 

Morning  Prayer. 

Evening  Prayer.         | 

Morning  Prayer. 

Evening  Prayer. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

ILessn. 

2  Lessn. 

1  Lessn. 

2  Lessn. 

1  d 

Calends. 

Fast. 

Gen.  46  v.  26 

Matt.  13  to  c'cen.  47  v.  13 

Acts  19  V.  21 

Exod.lO 

Mark   1 

Exod.ll 

1  Cor.  13 

rto  47  V.  13 

[31 

2  e 

4.  Non. 

jputificalion  of  ilBaiB. 

18  V.  21  to 

20  to  r.  17 

2 

14 

[19  r.  3 

3  f 

3.  Non. 

Blasios, 

Bishop  and  Martyr. 

4S 

19ii.3t0D.27 

49 

20  V.  17 

12 

3 

13 

16 

1  e 

Pr.  Non. 

60 

19  11.27  to  20 
[0.17 

Exodus  1 

21  to  r.  17 

14 

4 

16 

16 

5  A 

Nonse. 

Agatha, 

Sicilian  Virgin  andMarlyr. 

Exodus  2 

20  V.  17 

3 

21  t).  17  tor. 

[37 

21c.  37  to  22 

16 

6 

17 

2  Cor.  1 

S  b 

8.  Id. 

4  to  V.  24 

21  to  t!.  23 

4  u.  27  to  6 

18 

6 

19 

2 

Zv.  16 

[r.  23 

7  0 

7.  Id. 

6  V.  16  to  6 
U.  14 

21  !).  23 

6  o.  28  to  7 
[o.  14 

22  «.  23  to  23 
[0.12 

20 

7 

21 

3 

3  a 

6.  Id. 

7t;.  14 

22  to  V.  16 

8  to  0.20 

23  s.  12 

22 

8 

23 

4 

9  e 

5.  M. 

8  V.  20  to  9 
[u.  13 

23  o.  15  tot). 

[41 

9t).  13 

24 

ai 

9 

32 

6 

1 

J  f 

4.  Id. 

10  to  i>.  21 

22  r.  41  to  23 
[v.  13 

10  r.  21  and 
[11 

25 

33 

10 

34 

6 

1 

I  g 

3.  Id. 

12  to  t>.  21 

23  !J.  13 

12  i>.  21  to  !>. 
[43 

26 

Levit.  18 

11 

Levit.  19 

7 

1 

I  A 

Pr.  Id. 

13  v'.  43  to 
[13  V.  17 

24  to  V.  29 

13  r.  17  to  14 
[t).  10 

27  to  D.  18 

M 

12 

26 

S 

1 

J  b 

Idus. 

14  V.  10 

24  0.29 

15  to  V.  22 

27  0.  18 

Num.11 

13 

Num.  12 

9 

I 

1    0 

16.Cal.M.T,r. 

Valentine,  Bishop  and  Martyr. 

16  V.  23  to 

25  to  V.  31 

16  V.  11 

28  to  V.  17 

13 

14 

14 

10 

[16  V.  11 

1 

;  d 

15.  Cal. 

17 

25  V.  31 

18 

28  r.  17 

16 

16 

17 

11 

1 

;  e 

14.  Oal. 

19 

26  to  !J.  31 

20  to  V.  22 

Romans  1 

20 

16 

21 

13 

1 

!   f 

13.  Cal. 

21  to  V.  18 

26  V.  31  to  t>. 

[67 

22  D.  21  to  33 

[D.IO 

2  to  r.  17 

22 

Luke    1 
[to  V.  39 

23 

13 

1 

'  e 

12.  Cal. 

23  c.  14 

2«  c.  67 

24 

2t).  17 

24 

Id.  39 

26 

Gahit.  1 

1 

)  A 

11.  Cal. 

25  to  V.  23 

27  to  V.  27 

28  to  t).  13 

3 

37 

2 

30 

2 

2( 

)  b 

10.  Cal. 

23  V.   29  to 
[c.42 

27  V.  27  to 
[».  67 

29  !i.  35  to  30 
[d.  11 

4 

31 

3 

32 

3 

2 

c 

9.  Cal. 

31 

27  t>.  67 

32  to  V.  16 

6 

36 

4 

36 

4 

2 

.  a 

8.  Cal. 

33  V.  15 

28 

33  to  V.  13 

6 

Deut.   1 

6 

Dent.   2 

6 

2- 

e 

7.  Cal. 

Fast. 

33  V.   12  to 
[34  V.  10 

Markltot>.21 

34  0.  10  to  V. 
[37 

7 

3 

6 

4 

6 

2- 

I  f 

6.  Cal. 

S.  Mnltiise,  StpoBlIe  anli  ilHavfsr. 

1 1>.  21 

8  to  1).  18 

7 

Ephes.l 

2i 

>  g 

6.  Cal. 

34  V.  37 

2  to  V.  23 

[u.  13 

36 1>.  29  to  36 

[o.  8. 

8t>.  18 

6 

8 

6 

2 

2( 

,  A 

4.  Cal. 

39  V.  30 

2  11.  23  to  3 

40  to  V.  17 

9  to  t).  19 

7 

9 

8 

3 

- 

b 

3.  Cal. 

40  t).  17 

3v.  13 

Levit.  9  V.  22 
[to  10  V.  12 

9t).  19 

9 

10 

10 

4 

2t 

0 

Pr.  Cal. 

Lev.  11  too.  23 

4  to  0.  35 

16  to  P.  23 

10 

11 

11 

12 

6 

2S 

19  to  V.  19 

Matt.  7 

191).  30  to  20 
[d.  9 

12 

13 

Matt.   7 

14 

Bom.  12 

Comparative  View  of  the  Calendar  for  FEBIIUAE.Y. 

Bede,  i 

LB.  736. 

Salisbury  Use,  a.d.  1614. 

Modem  Boman. 

Eastern. 

1 

St.  Bridcot. 

St.  Ignatius. 

2 

Purification  of 

B.  V.  M. 

Purification  of  B.  V.  M. 

Purification  of  Blessed  Virgin  Mary. 

Hypapante  of  our  Lord. 

3 

St.  Blasius. 

St.  Blase. 

4 

St.  Antirew  Corsini. 

6 

St.  Agatha. 

St.  Acatha. 

SS.  Vedast  and  Amandus. 

St.  Agatha. 

St.  Agatha. 

6 

St.  Dorothy. 
St.  Romuald. 

7 

a 

St.  John  of  Hatha. 

Zachariah  the  Prophet, 

9 

St.  Apollonia. 

10 

St.  SchoIasticB. 

St.  Scholastica. 

11 

12 

Translation  of  St.  Frideswide. 

St.  Blasius. 

13 

M 

St.  Valentine. 

St.  Valentino. 

St.  Valentine. 

IG 

SS.  Faustinus  and  Jovita. 

St.  Onesimus,  Apostle. 

16 
17 

St.  Juliana. 

St.  Juliana. 

PamphUus  and  his  Companions. 

18 

St.  Simeon. 

St.  Leo. 

19 
20 

St.  Archippos,  Apostle. 

21 
22 

St.  Peter's  Chair. 

St.  Peter's  Chair  at  Antiooh. 

SS.  Andronlcns  and  Jnnia, 

23 
21 
26 
26 

St.  HattUas 

}  St.  MattWaa. 

St.  Peter  Damian. 
1  St.  Matthias. 

St.  Polycarp. 

27 

i         28 

29 

: J 

[*i] 


THE  MINOR  HOLYDAYS  OF  FEBRUARY. 


3]  St.  Blasius  was  Bishop  of  Sebaste,  now  Szivas,  of  which 
city  he  is  considered  to  be  tlie  tutelar  Saint.  He  is  said  to  have 
been  a  zealous  supporter  of  the  Christians  in  the  Diocletian  per- 
secutiou,  and  himself  to  have  suffered  martyrdom  [a.d.  316]  under 
Liciuius,  by  command  of  Agricolaus,  the  local  governor.  After 
having  had  his  flesh  cruelly  torn  by  scourges  and  an  iron  wool- 
comb,  he  was  beheaded.  He  has  for  ages  been  esteemed  by  the 
wool-combers  as  their  patron  saint,  and  they  had  guilds  dedicated 
in  his  name  at  Norwich  and  in  several  places  in  Yorkshire  and 
elsewhere.  There  are  still  some  ancient  traditional  observances  in 
the  seats  of  the  woollen  manufactm-e,  though  the  primitive  occu- 
pation of  hand-combing  has  almost  died  out.  It  is  not  uncom- 
mon there  to  see  "  Bishop  Blaze  '*  in  full  episcopal  vestments  as 
the  sign  of  an  inn.  There  are  only  three  or  four  churches  dedi- 
cated to  him  in  England.  His  distinguishing  emblem  is  an  iron 
wool-comb ;  occasion.ally  some  or  other  of  the  legends  connected 
with  him  are  represented.  [Sar.  Ep.  and  Gosp. :  Heb.  v.  1 — 6. 
St.  Matt.  X.  26—32.] 

B]  St.  Agatha  was  a  native  of  Sicily,  of  noble  birth,  and  was 
dedicated  to  God  from  her  earliest  years.  She  received  the  crown 
of  martyrdom  at  Catania,  triumphing  over  the  most  infamous 
assaults  upon  her  fortitude  and  chastity,  made  at  the  instigation 
of  Quintianus  the  consul,  who  availed  himself  of  the  edict  of 
Decius  against  the  Christians  to  seize  upon  both  her  person  and 


her  estate.  As  she  was  being  brought  to  trial,  she  wept,  and 
prayed  for  courage  and  strength  on  the  way,  saying,  *'  0  Jesu 
Christ,  Lord  of  all.  Thou  seest  my  heart.  Thou  knowest  my 
desire,  do  Thou  alone  possess  all  that  I  am.  I  ,am  Thy  sheep, 
make  me  worthy  to  overcome  the  Evil  One.'*  After  long  endu- 
rance of  the  most  horrible  tortures,  she  fell  asleep  in  Jesus  about 
A.D.  251,  commending  her  soul  to  the  Divine  keeping.  Only  three 
churches  are  dedicated  in  her  name  in  England.  Her  distin- 
guishing emblem  is  a  breast  held  in  a  pair  of  pincers,  or  trans- 
fixed by  a  sword,  and  she  is  also  represented  with  a  clasped  book 
and  a  p.ilm-branch.  Her  name  is  one  of  those  inserted  in  the 
canon  of  the  old  English  Liturgies,  and  in  that  of  Rome.  It  is 
also  in  the  most  ancient  calendars  both  Eastern  and  Western. 
[Sar.  Ep.  and  Gosp. :   Ecclus.  li.  1—8.     St.  Matt.  xiii.  44—53.] 

14]  St.  Valentine  was  a  priest  who  assisted  the  martyrs  at 
Rome  in  the  persecution  under  Claudius  II.  He  was  beaten 
with  clubs,  and  beheaded  after  a  year's  imprisonment,  on  the 
14th  of  February,  about  a.d.  270.  His  name  occurs  in  the 
Sacramentary  of  St.  Gregory  and  other  ancient  formularies. 
The  custom  of  "choosing  Valentines"  seems  to  have  had  its 
origin  in  a  heathen  practice  connected  with  the  worship  of  Juno 
on  or  about  this  day ;  and  the  association  of  the  popular  absur- 
dities with  the  day  appears  to  be  wholly  accidental.  [Sar.  Ep. 
and  Gosp. :  Ecclus.  xxxi.  8—11.     St.  Matt.  xvi.  24—28.] 


4:^] 


THE   CALENDAE  WITH  THE  TABLE   OF  LESSONS. 


MARCH  hath  31  Days. 


&§ 


1  d  Culcnd^e, 


2!  e 
31  f 

4  g 
6  A 


6ib 
7  c 


30  G 

31  f 


8.  Non. 
5.  Kun. 


3.  Non. 


Pr.  Non. 
Nonse. 


7.  Id. 
6.  Id. 

5.  Id. 
i.  Id. 
3.  Id. 
Pr.  Id. 

Idas. 

17.  Cal.  Apr. 

16.  Cal. 

15.  Cal. 
14.  Cal. 

13.  Cal. 
12.  Cal. 
11.  Cal. 

10.  Cal. 
9.  Cal. 

8.  Cal. 
7.  Cal. 
6.  Cal. 

3.  Cal. 

4.  Cal. 

3.  Cal. 
Pr.  C:a. 


David,  Archbp.  Menev- 

Cedde  or  Chad,  Bishop  of  Litchfield 


Perpetua,  Maurit.  Mart^T. 


Gregory,  M.  B.  of  Ro.  andC. 


Edward,  King  of  West  Saxons. 

Benedict,  Abbot. 

Fast, 
annunciation  of  33.  Virgin  iflarj. 


A.S. 

1871. 

1 

A.D. 

1661. 

Morning 

Prayer. 

Evening 

Prayer. 

Mominf 
ILessn. 

'  Pi-aycr. 

2LCSSU. 

Evening  Prayer. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1  Lessn. 

t  Lessn. 

LeT.25toi'.lS 

Mark  4  c.  35  to  Levit.  25  c.  18 

Romans  11  to 

Deut.  15 

Luke  12 

Deut.  10 

Ephes.6 

[5  r.  21 

[top.  44 

[p.  25 

2G  to  V.  21 

Sv.  21 

26  p.  21 

11  p.  25 

17 

13 

IS 

Phil.    1 

Numbers  6 

6  to  l>.  14 

Num.  9  p.  15 
[to  10  V.  11 

12 

19 

14 

20 

2 

10  V.  n 

6  c.  11  to  c. 
[30 
6d.  30 

11  to  p.  24 

13 

21 

15 

22 

3 

11  u.  24 

12 

14andl5to 

24 

16 

25 

4 

[p.  8 

13  r.  17 

7  to  V.  24 

14  to  p.  26 

15  p.  8 

26 

17 

27 

Col.      1 

14  c.  26 

7  V.  24  to  8 
[p.  ID 

16  to  p.  23 

16 

28 

IS 

29 

2 

1611.23 

8  p.  10  to  9 
[p.  2 

17 

1  Cor.  1  to  p. 
[26 

30 

19 

31 

3 

20  to  c.  14 

9p.2too.  30 

20  p.  14 

lp.26and2 

32 

20 

33 

4 

21  to  r.  10 

9  0.30 

21  V.  10  to 

[p.  32 

3 

34 

21 

Josh.    1 

IThcs.l 

22  to  ti.  22 

10  to  p.  32 

22  p.  22 

4  to  p.  18 

Josh.    2 

22 

3 

2 

23 

10  p.  32 

24 

4p.  ISandS 

4 

23 

5 

3 

25 

11  to  p.  27 

27  p.  12 

6 

6 

24 

7 

4 

Deut.ltou.l9 

11  P.  27  to 
[12  p.  13 

Deut.  1  p.  19 

7  to  p.  25 

8 

John    1 

9 

£ 

2  to  r.  26 

12  V.    13  to 
[p.  35 

2  p.  28  to  3 
[p.  IS 

7  p.  25 

10 

2 

23 

2Thes.l 

3ti.  18 

12  p.  35  to  13 
[p.  14 

4  to  P.  25 

8 

24 

3 

Jadg.  1 

2 

4  r.  25  to  P. 

13  p.  14 

6  to  p.  22 

9 

Judg.   2 

4 

3 

3 

[41 

5  0.22 

14  to  p.  27 

6 

lOandllp.l 

4 

6 

6 

1  Tim.  1 

7  to  B.  12 

14  p.  27  to  p. 
[53 

7  P.  12 

11  p.  2  to  p. 
[17 

6 

6 

7 

2,3 

8 

14  p.  63 

10  p.  8 

11  P.  17 

8 

7 

9 

4 

11  to  V.  18 

15  to  p.  42 

11  p.  18 

12  to  p.  28 

10 

8 

11 

S 

15  to  0.  16 

15  p.  42  and 
[16 

17  P.  8 

12  p.  38  and 

[13 

12 

9 

13 

6 

18  c.  9 

Luke  1  top.  26 

24  p.  5 

14  to  p.  20 

14 

10 

IS 

2Tim.l 

26 

1  p.  26  to  p. 
[46 

27 

14  p.  20 

16 

11 

17 

2 

Ip.  46 

[p.  47 

IB  to  P.  35 

12 

3 

28  to  c.  15 

2  to  p.  21 

28  p.  15  to 

15  p.  35 

18 

13 

19 

4 

28  V.  47 

2  p.  21 

29  p.  9 

18 

20 

14 

21 

Titns    1 

30 

3  to  p.  23 

31  to  p.  14 

2Cor.lt0P.23 

Ruth    1 

IS 

Ruth    2 

2.  3 

31  c.  14  to  p. 

4  to  p.  16 

31p.30to32 

1  p.  23  to  2 

3 

16 

4 

Philem. 

[30 

[p.  4-1 

[p.  14 

32V.44 

4  p.  16 

33 

2p.l4and3 

ISam.l 

-     17 

ISam.  2 

Heb.    1 

34 

5  to  p.  17 

Joshua  1 

4 

3 

18 

' 

2 

The  Numbers  here  prefixed  to  the  several  Days,  between  the  twenty -first  day  of  March  and  the  eighteenth  day  of  April,  both  inclusive, 
denote  the  Days  upon  which  those  full  Moons  do  fall,  which  happen  upon  or  next  aft«r  the  twenty-first  day  of  March,  in  those  years  of 
which  they  are  i-espcctively  the  Golden  Numbers :  And  the  Sunda.v  Letter  nest  following  any  such  'full  Moon,  points  out  Easter  Day  for 
that  year.  All  which  holds  until  the  Year  of  our  Lord  1S99  inclusive,  after  which  Year  the  places  of  these  Golden  Numbers  will  be  to  be  changed, 
as  is  hereafter  expressed. 


Comparative  View  of  the  Calendar  for  MARCH. 


3 
4 
5 
6 
7 
8 
9 
10 
11 
12 
13 
14 
15 
16 
17 
IS 
19 
20 
21 
23 
23 
2-t 
25 
26 
27 
23 
29 
30 
31 


Bede,  a.d.  736. 


The  forty  holy  Martyrs. 
St.  Gregory 


St.  Cuthlwrt. 
St.  Benedict. 


AmuiDciation  of  B.  V.  M. 


Salisbury  Use,  a.d.  1514. 


St.  David. 
St.  Chad. 


S3.  Perpetua  and  Felicitas. 


St.  Gregory. 


St.  Patrick. 

St,  Edward  the  Martyr. 

St.  Cuthbert. 
St.  Benedict. 


Anntmciation  of  B.  V.  M. 


Modem  Roman. 


St.  David. 
St.  Chad. 


St.  Casimir. 


SS.  Tliomas  Aquinas,  Perpetua,  and  Felicitas. 
(St.  Felix. 
St.  Francis. 
The  Forty  Martyrs. 
St.  John  of  God. 
St.  Gregory  the  Great. 


St.  Patrick. 

St,  Gabriel,  ArchangeL 

St.  Joseph. 

St.  Cuthbert. 

St.  Benedict. 


Annunciation  of  B.  Virgin  Marj-. 


Eastern. 


St.  Eudocia. 


St.  Theophylact. 
The  forty  Martyrs  of  Sebaste. 
St.    Quadratus   and   his    Com- 
[panious. 


St.  Benedict. 

St.  Cyril  of  Jerusalem. 
The  MartyTS  of  Sabbas. 


Annunciation  of  B.  V.  M. 
St.  Gabriel,  Archangel. 


THE  MINOR  HOLYDAYS  OF  MARCH. 


[43 


IJ  St.  David  was  the  son  of  Xantus,  prince  of  Ceretica,  now 
Cardiganshire.  He  was  religiously  educated,  and  after  his  ordi- 
nation to  the  priesthood  embraced  the  ascetic  hfe  through  the 
iuflucnce  of  Paulinus,  a  pupil  of  St.  Germanus  of  Auxerre.  After 
a  loi.g  period  of  retirement  in  the  isle  of  Vecta  (?  Wight)  he  set 
out,  like  St.  Paul  from  Arabia,  and  preached  the  Gospel  in  Bri- 
tain. He  founded  a  monastery  in  the  vale  of  Ross,  which  was 
celebrated  for  the  austerity  of  its  rule.  In  A.D.  519  he  attended 
a  synod  of  Welsh  clergy,  which  met  to  condemn  the  then  preva- 
lent heresy  of  Pelagius.  Here  he  so  ably  defended  the  truth  that 
Dubritius,  the  aged  archbishop  of  Caerleon,  constrained  him  to 
become  his  successor :  but  he  removed  the  see  to  Menevia,  now 
called  St.  David's,  after  him.  He  is  considered  to  he  the  patron 
saint  of  Wales,  and  he  died  about  a.d.  544,  in  his  eighty-third 
year.  He  is  represented  preaching  on  a  hill,  with  a  dove  on  his 
shoulder.  [Sar.  Ep.  and  Gosp. :  Ecclus.  xliv.  17. 20,  21—23 ;  xlv. 
6,  7.  15,  16.     St.  Matt.  xxv.  14-23.] 

2]  St.  CnAB,  together  with  his  three  brothers,  Cedd,  Bishop 
of  Loudon,  and  the  priests,  Alin  and  Cymbel,  was  trained  under 
St.  Aidan  at  Lindisfarne.  He  also  studied  in  Ireland,  whence  he 
came  to  preside  over  a  religious  house,  founded  by  his  brother 
Cedd,  in  tlie  Yorkshire  wolds.  He  was  consecrated  to  the  see  of 
York  A.D.  666,  by  two  British  bishops,  but  soon  resigned  it  in 
favour  of  Wilfrid,  the  two  having,  in  consequence  of  a  misunder- 
standing, been  both  consecrated  to  the  same  see.  In  a.d.  670, 
lie  was  appointed  Bishop  of  Lichiiekl,  where  he  died  of  a  plague 
in  673.  Lichfield  Cathedral,  and  thirty-one  churches  in  the 
Midland  counties,  are  dedicated  in  his  honour.  [Sar.  Ep.  and 
Gosp. :  Ecclus.  xlv.  1—5.     St.  Mark  xiii.  33—37.] 

7]  St.  Pekpetua,  St.  Felicitas,  and  their  three  companions, 
sufl'ered  in  the  persecution  by  Sevcrus  about  a.d.  203,  in  Africa. 
St.  Perpetna  was  the  wife  of  a  man  of  rank,  and  was  herself  of 
good  family.  At  the  time  of  her  martyrdom  she  had  an  infant 
at  the  breast.  The  "  Acts  of  St.  Perpetna"  are  supposed  to  have 
been  partly  written  by  herself  before  her  death,  and  afterwards 
completed  by  Tertullian.  They  contain  a  very  remarkable  and 
detailed  account  of  her  sufferings.  She  was  first  tossed  by  a  wild 
cow,  which  is  often  represented  with  her,  and  then  slowly  butchered 
by  a  timorous  or  imskilful  executioner.  The  day  occurs  in  a 
Roman  calendar  of  the  year  354,  and  the  names  are  commemo- 
nited  in  the  canon  of  the  Roman  Liturgy.  [Sar.  Ep.  and  Gosp. : 
1  Cor.  vii.  25—34.     St.  Matt.  xxv.  1—13.] 

12]  St.  Gke&oey,  surnamed  the  Great,  was  born  at  Rome,  of 
noble  and  wealthy  parents,  about  A.D.  540.  His  education  was 
of  the  highest  class,  and  included  civil  and  canon  law.  At  the 
age  of  thirty-four  he  was  made  chief  magistrate  of  Rome,  and 
was  obHged  to  Uve  in  great  pomp  and  state.  But  all  his  sympa- 
thies were  with  the  religious  Ufe,  and  after  the  death  of  his  father 
he  founded  and  endowed  si.x  monasteries  iu  Sicily,  out  of  the 
family  estates  iu  that  island.  He  also  founded  a  seventh,  dedicated 
to  St.  Andrew,  in  his  own  house  in  Rome,  in  which  he  himself 
assumed  the  Benedictine  habit  at  the  age  of  thirty-five.  Here 
he  impaired  his  constitution  by  the  rigour  with  which  he  fasted 
while  he  was  studying.  It  is  to  this  period  of  his  life  that  the 
well-known  story  about  the  British  slaves  refers.  He  actually 
set  off  on  a  mission  to  England,  but  was  recalled  by  Pope  Bene- 
dict I.,  the  whole  city  being  iu  an  uproar  at  his  departure. 
Gregory  was  soon  after  this  made  a  Cardinal-Deacon,  and  took  a 
prominent  part  in  public  afl'airs.  He  was  then  chosen  Abbot  of 
the  Monastery  he  had  founded,  and  in  A.D.  590  was  elected 
Pope,  and  after  having  manifested  the  utmost  reluctance  was 
consecrated  on  the  13th  of  September.  It  was  durlug  the 
monastic  period  of  his  hfe  that  he  wrote  the  celebrated  "  Morals 
on  the  Book  of  Job."  In  the  fifth  year  of  his  Pontificate  oc- 
curred the  controversy  regarding  the  title  of  Universal  Bishop, 
which  he  regarded  as  Autichristian.  In  July,  A.D.  596,  he  again 
took  up  his  scheme  for  the  conversion  of  Englaud,  and  sent  hither 
St.  Augustine  with  forty  companions,  to  whom,  under  God,  we  owe 
the  revival  of  Christianity  in  the  southern  parts  of  our  land. 
During  the  rest  of  his  life  St.  Gregory  gave  himself  much  to  study, 
and  revised  the  Divine  offices,  paying  much  attention  to  tlieir 
ancient  music,  which  fi'om  this  circumstance  has  acquired  the 


popular  designation  of  Gregorian.  He  departed  in  peace,  March 
12,  A.D.  604,  and  was  buried  in  St.  Peter's.  St.  Gregory  is 
esteemed  as  one  of  the  Four  Doctors  of  the  Western  Church,  and 
is  represented  with  tlie  triple  crown  as  a  Pope,  and  with  a  book 
iu  his  hand,  and  a  dove  on  his  shoulder,  as  a  Doctor  aided  by  the 
Holy  Spirit.  His  festival  is  kept  iu  the  Greek  Church  on  the 
11th  of  March,  but  its  observance  in  England  on  the  12th  was 
enjoined  on  the  monasteries  as  early  as  a.d.  747,  at  the  Synod  of 
Cloveshooe,  and  on  the  kingdom  generally  at  the  Council  of 
Oxford,  A.D.  1222.  [Sar.  Ep.  and  Gosp. :  Ecclus.  xlvii.  8—11. 
St.  Matt.  xxiv.  42—47.] 

18]  St.  Edwakd  the  KiNa  succeeded  his  father  King  Edgar, 
at  the  age  of  thirteen,  in  a.d.  975.  He  was  celebrated  for  his 
piety  and  the  amiability  of  his  disposition,  which  greatly  endeared 
him  to  his  subjects.  After  a  reign  of  three  years  and  a  half,  he 
was  treacherously  stabbed,  while  drinking  the  stirrup-cup,  by 
order  of  his  step-mother  Elfrida,  her  object  being  to  obtain  the 
crown  for  her  own  sou  Ethelred.  He  had  gone  out  of  his  way 
from  hunting  to  pay  her  a  visit,  and  to  see  his  brother,  whom  he 
had  always  treated  with  aflectionate  kindness.  He  was  buried 
deep  in  a  marsh,  after  which  his  body  was  twice  re-interred. 
[See  June  20.]  He  is  usually  represented  as  a  youthful  king, 
with  a  cup  in  one  hand  and  a  dagger  or  sceptre  in  the  other, 
and  often  with  a  falcon,  in  allusion  to  his  last  hunt.  [Sar.  Ep. 
and  Gosp. :  Ecclus.  xxxi.  8—11.     St.  Luke  xiv.  26—33.] 

21]  St.  Bekedict,  the  founder  of  the  great  Benedictine  order 
of  Monks,  was  born  of  a  good  family  resident  at  Norsia,  in  the 
Italian  province  of  Umbria,  about  A.D.  480.  He  was  educated  in 
the  great  pubUc  schools  at  Rome,  but  was  there  so  shocked  at  the 
licentiousness  prevailing  among  the  Roman  youth,  that  he  secretly 
quitted  the  city  at  the  age  of  fifteen,  and  betook  himself  to  a 
cavern  at  Subiaco,  where  he  lived  as  a  hermit  for  three  years. 
He  had  before  met  with  Romanus,  a  monk,  who,  during  his 
retreat,  supplied  him  vi'ith  food.  It  was  at  this  time  that,  when 
distracted  by  temptations,  he  used  to  roll  himself  in  the  briars,  a 
circumstance  famdiar  to  many  through  its  being  mentioned  in 
Bishop  Taylor's  "  Holy  Living."  He  gained  such  influence  over 
the  shepherds  of  the  wild  region  round  about,  that  some  were 
persuaded  by  him  to  become  monks.  After  much  solicitation  he 
consented  to  become  Abbot  of  Vicobarro,  near  Subiaco,  where  he 
diligently  endeavoured  to  reform  the  abuses  that  he  found  existing. 
This  rendered  him  so  unpopular  with  some  of  the  inmates  that 
they  attempted  to  poison  him ;  and,  after  praying  God  to  forgive 
them,  he  returned  to  his  cave.  Here  he  had  many  disciples,  and 
organized  twelve  religious  houses,  each  containing  a  Superior 
and  twelve  monks.  These  were  eventually  united  in  the  Monas- 
tery of  St.  Scholastica,  the  most  ancient  of  the  order,  as  is  sup- 
posed. Having  stiU  many  enemies,  and  being  a  man  of  peace,  he 
ac'aiu  sought  retirement,  and  repaired  to  Mount  Cassino,  where 
some  of  the  ancient  idolatrous  rites  still  prevailed,  and  where 
stood  an  old  temple  of  Apollo  and  a  grove.  Here  he  was  the 
means  of  converting  many  to  the  faith  of  Christ.  He  overthrew 
the  temple  and  cut  down  the  grove,  and  upon  the  site  founded 
two  oratories.  This  was  the  origui  of  the  celebrated  Monastery 
of  Mount  Cassino,  whence  proceeded  the  "  Benedictine  Rule," 
and  where  the  present  monastic  system  of  Western  Europe  was 
definitely  organized.  Towards  the  close  of  Benedict's  life,  his 
sister  Scholastica  came  to  reside  near  him,  with  a  small  commu- 
nity of  religious  women ;  where  he  used  to  visit  her  once  a  year. 
He  died  of  a  fever  caught  in  visiting  the  poor.  Feelmg  that  his 
end  was  drawing  near,  he  ordered  his  grave  to  be  dug,  and,  sup- 
ported by  the  brethren,  contemplated  it  m  silence  for  some  time : 
and  then  being  carried  into  the  chapel,  there  expired  on  the 
eve  of  Passion  Sunday,  A.D.  543.  He  is  represented  in  various 
monastic  habits,  accordmg  to  circumstances,  and  often  carries 
an  open  book  with  the  first  words  of  his  Rule  :— A  VSCVLTA 
FILI  VERBA  MAGISTRI.  Others  of  his  distinguishing  em- 
hiems  arc,  the  thorn-bush ;  a  wine-cup,  or  loaf,  with  a  serpent 
crawling  out  of  it  (m  allusion  to  attempts  made  to  poison  him)  ; 
and  a  broken  sieve.  [Sar.  Ep.  and  Gosp. :  Ecclus.  xxsix.  5—9. 
St.  Luke  xi.  33—36.] 


F  2 


APRIL  hath  30  Days. 


s? 

A.D. 

1871. 

'                  A.D.  1661. 

gg 

Morning  Prajer. 

Evening 

Prayer. 

MomingPrayer.iEvening  Prayer. 

4 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1  Lessn. 

2  Lessn.  1  Lessn. 

2  Lessn. 

IS 

1 

1 

Joshua  3 

Lnke  6  V.  17 

Joshua  3 

2  Cor.  5 

1  Sam.  6 

John  19 1  Sam.  6 

Heb.    3 

2 

? 

A 

4.  Non. 

4 

6  to  c.  20 

o 

6  anil  7  c.  1 

7 

20!              8 

4 

3 

h 

3.  Non. 

Richard,  Bishop  of  Chichester. 

c 

6t>.  20 

7 

7  c.  2 

9 

21 

10 

6 

in 

4 

c 

Pricl.  Non. 

S.  Ambrose,  Bishop  of  Milan. 

9o.  3 

7  to  c.  21 

10  to  V.  16 

8 

11 

Acts     1 

12 

6 

5 

d 

Nonae. 

21    V.  43  to 
[22  V.  11 

7  P.  24 

22  V.  11 

9 

13 

2 

14 

7 

18 

R 

8.  Id. 

23 

8  to  t).  26 

21 

ID 

16 

3 

18 

8 

7 

f 

7.  Id. 

Judges  2 

Sv.  26 

Judges  4 

11  to  c.  30 

17 

4 

la 

9 

a 

g 

6.  Id. 

6 

9  to  c.  28 

6  toe.  21 

11   c.  30  to 
[13  c.  14 

19 

6 

20 

10 

15 

9 

A 

5.  Id. 

ev.  24 

9  0.  28  to  V. 
[51 

7 

12  c.  14  and 
[13 

21 

6 

22 

11 

4 

10 

b 

4.  Id. 

8  t).  32  to  9 

[o.  25 

9  V. 61  to  10 
[t>.  17 

10 

Gal.  1 

23 

7 

24 

12 

11 

r. 

3.  Id. 

11  to  0.  29 

10  V.  17 

11  c.  29 

2 

26 

8 

26 

13 

1?, 

12 

i1 

Pr.  Id. 

13 

11  to  V.  29 

14 

3 

27 

0 

28 

James  1 

1 

13 

R 

Idus. 

16 

11  0.  29 

16 

4  to  c.  21 

29 

IC 

30 

2 

1* 

f 

18.  Cal.  Maij 

Ruthl 

12  to  V.  36 

Ruth  2 

4c.21to5c. 
[13 
6  c.  13 

31 

11 

2Sam.  1 

3 

4 

15 

rr 

17.  C;il. 

3 

13  0.  35 

4 

2  Sam.  2 

12 

3 

4 

16 

A 

16.  Cal. 

1  Samuel  1 

13  to  V.  18 

1  Sam.  2  to  c. 
3              ^" 

6 

4 

13 

6 

6 

17 

17 

h 

15.  Cal. 

2  1!.  21 

13  V.  18 

Eph.  1 

6 

14 

7 

1  Peter  1 

« 

IS 

n 

U.  Cal. 

4 

14  to  V.  25 

6 

2 

8 

l.i 

9 

2 

19 

d 

13.  Cal. 

Alphege,  Archbishop  of  Canterbury. 

6 

14  0.  25  to  t>. 
[15  c.  11 

7 

3 

10 

16 

11 

3 

20 

12.  Cal. 

8 

15  0.  U 

9 

4  to  c.  25 

12 

17 

13 

4 

21 

f 

11.  Cal. 

10 

16 

11 

4c.25to5p. 
[22 

14 

IS 

16 

6 

22 

g 

10.  Cal. 

12 

17  to  r.  20 

13 

6c.22to6c. 
[10 

16 

19 

17 

3  Peter  1 

23 

A 

9.  Cal. 

S.  George  Martyr. 

14  to  V.  24 

17  r.  20 

14c.24t'ic. 
16            '" 

6».  10 

18 

20 

19 

2 

9A 

1) 

8.  Cal. 

15 

IS  to  V.  31 

Phil.  1 

20 

21 

21 

3 

26 

c 

7.  Cal. 

S.  £Bixi,  Cbang.  anS  iHntlEV. 

18!).  31  to  19 
[u.  11 

2 

22 

IJohnl 

26 

d 

6.  Cal. 

17  to  r.  31 

19  ».  11  tor. 

[28 

17  c.  31  toe. 
[65 

3 

22 

23 

23 

2 

27 

e 

5.  Cal. 

17  !'.   65  to 
[18  V.  17 

19  c.  28 

19 

4 

24 

24 

IKingsl 

3 

28 

f 

4.  Cal. 

20  to  V,  IS 

20  to  c.  27 

20  V.  18 

Col.  1  to  c.  21 

lKlngs2 

26 

3 

4 

29 

e 

3.  Cal. 

21 

20  0.27  to  21 
[c.6 

22 

D 

1  c.  21  to  2 

[c.8 

4 

26 

6 

5 

30 

A 

Pr.  Cal. 

23 

21c.  6 

24  and  26  c. 

2  c.  8 

6             27 

' 

2,3  John 

Comparative  View  of  the  Calendar  for  APEIL. 


Bede,  a.d.  735. 

Salisbury  Use,  a.d.  1514. 

Modem  Koman. 

Eastern. 

1 

St.  Mary  of  Egypt. 

St.  Francis  of  Paula. 

3 

St.  Richard. 

St.  Richard. 

4 

St.  Ambrose. 

St.  Isidore. 

6 
7 

St.  Eutychius  of  Constantinople. 

9 

The  seven  Virgins. 

SS.  Hcrodion,  Afjabus,  Rufus, 
[Asyncritus,  Phlegon,  and 

[Hermas. 

13 

St.  Leo  the  Great. 

St.  Antipas  of  Pergamus, 

13 

14 

SS.   Tibortius,  Valerian,  and 

SS.  Tibertius,   Valerian,   and 

St.  Hermenegild. 

16 

[Maximus. 

[Maximus. 

St.  Cresoens. 

17 
18 

St.  Anicetos. 

19 
20 

St.  Alphege. 

21 

St.  Ansclm. 

St.    Januarius    and    his    Com- 

St.  George. 
St.  Mark. 

SS.  Soter  and  Cains. 

[panions. 

21 
26 

Bt.  (Jeorgo. 
St.  Mark. 

St.  George. 
St.  Fidelis. 
St.  Mark. 

St.  George. 
St.  Mark. 

27 
28 

SS.  Cletus  and  Mavcellinus. 

St.  Vitalis. 

St.  TitaUs. 

St.  Symeon,  the  Lord's  kinsman, 
[ties. 

.30 

St.  Peter. 

SS.  Jason  and  Sosipat^r.  Apos- 

St.  James,  the  brother  of  John, 

' 

[Apostle. 

THE  MINOR  HOLYDAYS  OP  APRIL. 


[45 


3]  St.  Ricuakd  was  Bishop  of  Cbldiestcr  about  the  mkliUe 
of  the  thirteenth  century.  His  parents,  Richard  and  Alice  de 
Wiche,  resided  on  an  estate  near  Worcester,  to  which  he  was 
lieir.  But  from  his  earliest  years  he  showed  a  strong  inclination 
for  study  and  devotion,  and  studied  successively  at  Oxford, 
Paris,  and  Bologna.  After  having  held  the  Professorship  of 
Civil  Law  at  Bologna  for  a  short  time,  he  returned  to  Oxford, 
and  was  made  Chancellor  of  the  University,  and  subsequently  of 
the  diocese  of  Canterbury,  iinder  St.  Edmund,  with  whom  he 
went  into  exile  in  France.  Here  he  studied  for  a  while  in  a 
Dominican  convent,  and  It  was  not  till  this  period  of  his  life 
th.it  he  was  ordained  priest.  Returning  again  to  England,  he 
served  as  a  parish  priest  in  the  diocese  of  Canterbury,  and  re- 
sumed the  office  of  Chancellor  under  Archbishop  Boniface.  The 
see  of  Chichester  falling  vacant,  A.D.  1244,  one  of  those  disputes 
between  King  and  Pope,  which  were  then  so  common,  arose  about 
the  ajipointment.  The  chapter  elected  one  Robert  Passelaw, 
Archdeacon  of  Chichester ;  but  the  Archbishop  declined  to  con- 
firm the  election,  as  being  that  of  an  unfit  person.  He  declai-ed 
the  nomination  void,  and  appointed  Richard  de  Wiche  to  the 
vacant  see.  The  King  then  confiscated  the  revenues,  and  a  strong 
party  of  courtiers  and  others  set  themselves  against  the  new 
]iishop.  He  however  appealed  to  Rome,  and  got  a  Papal  decision 
in  his  favour,  which  naturally  incensed  the  King  all  the  more. 
The  Bishop  however  applied  himself  diligently  to  the  duties  of 
his  office,  and  in  his  case  was  fulfilled  the  text,  "  When  a  man's 
ways  please  the  Lord,  He  maketh  even  his  enemies  to  he  at 
peace  with  him ;"  for,  after  two  years,  the  King  relented,  and 
restored  his  lands.  In  A.D.  1253,  he  was  preaching  a  crusade  in 
the  south  of  England,  and  when  at  Dover  consecrated  a  church 
there,  on  Mid-Lent  Sunday,  in  honour  of  his  former  patron, 
St.  Edmund  of  Canterbury.  While  thus  engaged  he  was  seized 
with  his  last  illness,  and  departed  during  the  week  following. 
Simon  of  Tarring,  a  Sussex  gentleman,  who  had  protected  him 
during  the  displeasure  of  the  King,  and  other  frieuds,  were  pre- 
sent with  him  during  his  last  hours.  After  lying  in  state  for  some 
days,  his  body  was  buried  before  the  altar  of  St.  Edmund,  in  Chi- 
chester Cathedral,  and  some  years  afterwards  removed  to  a  place 
of  greater  honour  in  the  same  church.  He  is  represented  as  a 
Bishop,  usually  with  a  chalice  at  his  feet;  in  allusion  to  a  tra- 
dition that,  in  his  old  age,  faUing  with  the  chalice,  its  contents 
were  not  spilled.  [Sar.  Ep.  and  Gosp. :  Ecclus.  xliv.  17.  20—23, 
and  xlv.  6,  7.  15,  16.    St.  John  xv.  1—7.] 

4]  St.  Ambkose  is  commemorated  on  this,  the  day  of  his 
death,  in  accordance  with  English  usage  ;  but  in  the  Latin  and 
Greek  Churches  his  feast  is  kept  on  the  7th  of  December,  the  day 
of  his  ordination.  He  was  born  about  a.d.  310,  in  Gaul,  where 
his  father  held  the  office  of  Prajtorian  Prefect.  Paulinus  affirms 
that  while  he  was  in  his  cradle  a  swarm  of  bees  settled  on  his 
lips,  and  that  this,  as  in  the  case  of  Plato,  was  thought  to  pre- 
dict his  future  eloquence.  After  the  death  of  his  father  he  was 
educated  at  Rome,  where  he  attained  to  great  proficiency  in 
Greek  and  Civil  Law,  which  led  to  his  appointment  to  the 
Governorship  of  Liguria.  He  also  practised  as  an  advocate,  and 
displayed  so  much  wisdom  and  judgment  in  this  capacity  during 
a  severe  contest  between  the  orthodox  and  the  Arians,  relative  to 
an  appointment  to  the  see  of  Milan,  that  he  was,  although  as  yet 
unbaptized,  strongly  pressed  to  accept  the  office  himself — the 
whole  multitude  taking  up  the  cry,  "Ambrose  is  Bishop" — first 
uttered,  it  is  said,  by  a  child.  He  reluctantly  consented,  and, 
after  baptism,  was  ordained  and  consecrated,  Dec.  7,  A.D.  374. 
Having  made  over  to  the  church  of  Milan  all  his  estates,  he 
devoted  himself  to  his  duties.  He  had  constant  difficulties  in 
consequence  of  the  prevalence  of  the  Arian  and  ApoUinarian 
heresies,  and  wrote  many  theological  works,  both  controversial 
and  devotional.  St.  Ambrose  is  spoken  of  with  the  most  all'ec- 
tionate  reverence  by  St.  Augustine  in  his  Confessions,  as  having 
been  greatly  instrumental  in  the  work  of  his  conversion.  The 
s,aying,  "  When  I  am  at  Ilonie,  I  do  as  they  do  at  Rome,"  is 
attributed  to  St.  Ambrose,  who  replied  to  St.  Augustine,  when 
he  consulted  him  about  the  dilfcreut  modes  of  ob-;ci  ving  Saturday 
at   Rome  and  Milan :    "  Wlien    I  come  to  Rome  I  fast  on  the 


Saturdays,  as  they  do  at  Rome ;  when  I  am  here  I  do  not  fast. 
So  liliewise  you,  to  whatsoever  Church  you  come,  observe  the 
custom  of  that  place,  if  you  mean  not  either  to  give  or  take 
oflenee." 

But  in  matters  which  involved  principle,  St.  Ambrose  did  not 
shrink  from  his  duty.  It  is  well  known  how  he  excommunicated 
the  Emperor  Theodosius,  for  a  cruel  abuse  of  power  during  an 
insurrection  at  Thessalonica ;  and  how  he  shut  the  gates  of  the 
church  of  Milan  against  him,  exhorting  him  with  such  eftect  that 
he  became  a  true  penitent.  He  is  said  to  have  introduced  metrical 
hymns  into  the  Offices  of  the  Church,  and,  like  St.  Gregory,  to 
have  paid  great  attention  both  to  the  construction  of  these  Offices, 
and  to  the  music  used  in  them,  the  "  Ambrosian  rite  "  having  a 
very  distinct  character  of  its  own,  like  the  English.  He  is  also 
reckoned  .as  one  of  the  four  great  doctors  of  the  Western  Church. 
He  died,  a.d.  397,  on  the  4th  of  April,  and  his  body  still  lies 
under  the  high  altai-  of  the  basilica  dedicated  to  him  at  ililan. 
[Sar.  Ep.  and  Gosp. :  Ecclus.  xlvii.  8 — 11.  St.  Matt.  xxiv. 
42—47.] 

19]  St.  Alphege  was  an  English  saint.  He  was  born  of  a 
noble  family,  about  A.D.  954,  and  while  very  young  retired  to  a 
monastery,  and  afterwards  became  abbot  of  a  house  at  Bath. 
In  984  he  was  made  Bishop  of  Winchester,  and  in  1006  trans- 
lated to  Canterbury.  In  1011  the  Danes  broke  in  upon  the  city, 
and  imprisoned  the  Archbishop,  ofl'ering  to  set  him  free  for  the 
treasure.'!  of  the  church.  He  refused  to  give  them  up,  and  after 
having  held  out  for  several  months,  was  stoned,  and  finally 
slain  with  a  battle-axe,  caUing  upon  God,  like  St.  Stephen,  to 
receive  his  soul,  and,  like  Christ,  for  the  forgiveness  of  his  mur- 
derers. This  took  place  on  the  site  of  the  present  parish  churcli 
of  Greenwich,  which  is  dedicated  to  him.  His  body  was  buried 
fu'st  in  the  Cathedi-al  of  St.  Paul  in  London,  but  afterw.ards  trans- 
lated to  Canterbury.  He  is  represented  as  an  Archbishop,  with 
stones  in  his  vestment,  and  sometimes  with  the  battle-axe.  [Sar. 
Ep.  and  Gosp. :  Heb.  xiii.  9—16.     St.  John  xv.  1—7.] 

23]  The  history  of  St.  Geokge  of  Cappadocia,  the  I'atron  of 
England,  has  been  from  time  to  time  mixed  up  with  that  of 
George,  the  Arian  bishop  of  Alexandria,  and  is  so  obscure  that 
some  have  doubi,ed  iiis  existence.  But  churches  were  dedicated 
to  him  under  the  first  Chi'istian  Emperors,  and  his  office  is  found 
in  the  Sacramentary  of  St.  Gregory.  The  Greek  Church  calls 
him  the  Great  Martyr,  and  keeps  his  festival  as  a  holyday  of 
obligation.  He  was  born  in  Cappadocia  in  the  latter  half  of  the 
third  century,  of  noble  Christian  parents,  entered  the  army,  and 
was  rapidly  advanced  by  the  Emperor  Diocletian.  He  was  him- 
self imprisoned,  tortured,  and  beheaded :  being,  apparently,  the 
same  young  man  who  tore  down  the  edicts  for  persecution,  as 
related  by  Lactantius  and  Eusebius.  He  was  fii-st  acknowledged 
as  the  Patron  of  England  at  the  Synod  of  Oxford,  a.d.  1220, 
and  has  been  regarded  as  the  patron  of  military  men,  partly  on 
account  of  his  own  profession,  and  partly  because  of  his  alleged 
ai)])earauce  to  Richard  Coeur  de  Lion  in  his  expedition  against 
the  Saracens.  Hence,  no  doubt,  the  old  battle-cry,  "  St.  George 
for  England!"  Under  his  name  Kmg  Edward  the  Third  [a.d. 
1330]  instituted  the  Order  of  the  Garter,  the  most  ancient  and 
most  noble  order  of  knighthood  in  Europe.  The  stalls  and  in- 
signia of  these  knights  are  at  St.  George's  Chapel,  Windsor, 
where  special  prayers  are  oS'ered  for  them  in  the  Daily  Service, 
as  well  as  a  special  service  on  "  Obit  Sunday."  St.  George  is 
usually  represented  in  confiict  with  a  dragon,  in  allusion  to  the 
legend  of  his  having  fought  with  a  dragon  to  save  the  daughter 
of  a  king,  though  it  may  be  better  understood  of  the  conflict  of 
the  Chi-istian  soldier  with  Satan  on  behalf  of  the  Church.  He 
is  represented  as  a  young  warrior,  fuUy  armed,  and  hearing  a 
red  cross  on  his  shield  or  on  a  banner.  This  is  the  famous 
cross  of  St.  George,  and  is  incorporated  with  that  of  St.  Andi'ew, 
the  patron  saint  of  Scotland,  in  the  national  flag  called  the 
"Union  Jack."  There  are  more  than  162  churches  of  ancient 
foundation  dedicated  to  St.  George,  and  his  name  was  retained  in 
the  Calendar  in  the  time  of  Queen  Elizabeth,  when  almost  all  the 
other  "  black-letter  "  saints  had  been  struck  out.  [Sar.  Ep.  and 
Gosp :  St.  James  i.  2—12.     St.  John  xv.  1—7.] 


46] 


THE   CALENDAR  WITH  THE   TABLE   OF  LESSONS. 


MAY  hath  31  Days. 


1 

b 

•i 

c 

3 

a 

4 

e 

6 

f 

6 

s 

7 

A 

8 

b 

9 

c 

10 

d 

11 

e 

12 

f 

13 

s 

14 

A 

15 

b 

Ifi 

c 

17 

d 

18 

e 

19 

f 

20 

K 

il 

A 

23 

b 

23 

c 

24 

rt 

25 

e 

26 

t 

27 

K 

2« 

A 

29 

b 

30 

c 

31 

d 

Calendse. 

6.  Kon. 

5.  Nod. 

•4.  Non. 

3.  Non. 
Pr.  Non. 

Nona:. 

Id. 

7.  Id. 

6.  Id. 

Id. 

4.  Id. 
3.  Id. 
Pr.  Id. 

Idns. 

17.  CM.  Jun. 
16.  Cal. 
15.  Cal. 

14.  Cal. 
13.  Cal. 
12.  Cal. 

11.  Cal. 

10.  Cal. 
9.  Cal. 
8.  Cal. 
7.  Cal. 

6.  Cal. 
6.  Cal. 

4.  Cal. 

3.  Cal. 

Pr.  Cal. 


S.  JJljilip  anB  Samte,  9.  ana  fH. 
Invention  of  the  Cross. 

S.  John  Evangelist,  ante  Port.  Lat. 


1  Samuel  26 
31 

2  Sam.  3  c.  i; 
6 

7  V.  18 


Dunstan,  Archbishop  of  Canterbury. 


Augustine,  first  Archbp.  of  Canter- 
[bury. 
Ven.  Bede,  Pr. 


Sing  Ctiailcs  ££.  j^at.  anil  Ecst. 


A.D.  1871. 


Morning  Prayer. 


11 

13  V.   38  to 
[14  !>.  26 

15  V.  16 

16  V.    16  to 
[17  V.  24 

18  !!.  18 

19  ti.  24 
23  to  V.  24 

1  Kings  1  to 
[y.  28 
1  Chron.  29  ti. 
[10 

1  Kings  4d.  20 
6  to  V.  16 
8  V.  22  to  V. 
[64 
10 

11  c.  26 

12  ti.  25  to 
[13  V.  11 

14  to  l>.  21 

16  0.  8 

18  to  u.  17 

19 

23  to  c.  41 

3  Kings  2 
6 

6ti.  24 

8  to  tJ.  16 

10  to  V.  18 


Luke  32  to  V. 

[31 

22  D.  31  toil. 

[64 

22  t!.  64 

23  to  i>.  26 
23  c.  26  to  v. 

[60 

23  r.   60  to 
[24  V.  13 

24  t).  13 

John  1  to  V.  29 
1  V.  29 


3  Lesson. 


3  to  D.  22 

3  c.  23 

4  to  0.  31 


Evening  Prayer. 


1  Lesson.       2  Lesson. 


I 


4t..  31 

6  too.  24 
6i).  24 
6  to  r.  22 

60.23  tor.41 

6  0.  41 

7  to  V.  26 

7  0.25 

8  to  o.  31 

8  0.31 

9  to  r.  39 

9  o.    39   to 

[10  V.  22 

10  o.  22 

11  to  o.  17 

11  o.  17  to  0. 

[« 

llo.47tol2 

[u.  20 

12  0.  20 


1  Samuel  28 
[0.3 

2  Samuel  1 

4 

7  to  o.  18 
9 

12  too.  24 

16  to  V.  16 

16  to  V.  15 

17  o.  24  to 
[18  0.  18 

19  to  t.  24 
21  to  o.  16 
24 
1  Kings  I  0. 
[28  to  0.  49 


Col.  3  to  0.  18 

3  o.  18  to  t 

[o.  7 

4o.  7 


1  Thess.  1 
3 

4 
6 

2  Thess.  1 
2 


lTim.ltoo.l8 
1  o.  18  and2 
3 


8  to  0.  22 
8  o.  54  to  9 
[o.  10 

11  to  o.  26 

12  to  0.  36 

13  o.  11 

16  o.   25  to 
[16  0.  8 
17 

18  0.  17 
21 
2  Kings  1 

4o.  8 
6  to  o.  34 


10  V.  18 


5 
6 
2  Tim.  1 


2 
3 

Philemon. 
Hebrews  1 

2ana3tot).7 

3  o.  7  to  4 

[o.  14 

4  0. 14  and  5 


A.D.  1661. 


Morning  Prayer.  Evening  Prayer. 


1  Lessn.!2Lessn.  1  Lessn.'2Le8sn. 


IKingsS  Acts 
10 


Jnde 
lKings9  Rom.   1 


12 
14 
16 

IS 

20 

22 
2Kings2 

4 
6 
8 
10 

12 

14 
16 
18 

20 
22 
24 

Ezra    1 


Neh. 


13 
IS 
17 

19 

21 

2King8l 
3 

6 

7 


19 1  Cor.  1 


20Ezra    3 


21 
23 

23  Neh.    1 

24  4 

26 


10 
Esther  I 
3 


27 

28'Esther2 
Mark   1' 


Comparative  View  of  the  Calendar  for  MAY. 


1 

3 
3 

4 

5 
6 
7 
8 
9 
10 
11 
12 
13 
14 
IS 
IB 
17 
18 
19 
20 
21 
23 
23 
24 
25 
26 
27 
23 
29 
30 
31 


Bede,  a.d.  735. 


St.  Philip. 


Invention  of  the  Cross.  St. 
St.  Victor.  [Alexander  and 
[his  Companions. 
St.  Gordian. 

St.  Pancraa. 

Bt.  Isidore. 


St.  Pndentiana. 
St.  Basil. 


St.  Urban. 


St.  Felix. 
St.  PetroniUa. 


Salisbury  Use,  a.d.  1514. 


3.  Philip  and  James. 

Invention  of  the  Cross.    SS. 
[Alexander  and  Eventius. 


St.  John,  ante  Port.  Lat. 
St.  John  of  Beverley. 

Translation  of  St.  Nicolas. 
SS.  Gordian  and  Epimachus. 

SS.   Nereus,    Achillens,    and 
[Pancras. 


SS.  Dnnstan,  Pndentiana. 


Feast  of  the  Holy  Saviour. 
SS.  Aldhelm,  Urban. 
St.  Augustine,  Apostle  of  the 
[Engbsh 
St.  Germanus. 


St.  PetroniUa. 


Modem  Roman. 


SS.  Philip  and  James. 
St.  Athanasius. 

Finding  of  the  Holy  Cross.    SS.  Alexander, 
[Eventius,  Theodulus,  Juvenal. 
St.  Monica. 

St.  Co  tharine  of  Sienna. 
St.  John  at  the  Latin  Gate. 
St.  Stanislaus. 

Apparition  of  St.  ilichael,  Arch. 
St.  Gregory  Naaianzen. 
SS.  Antoninus,  Gordian,  and  Epilnachus. 
St.  Pius  V. 

SS.  Noreus,  Achillens,  Domitilla,  and  Pan- 
[cratius. 
St.  Boniface. 

St.  John  Nepomucen. 

St.  Paschal  Baylon. 

St.  Venantius. 

SS.  Dunstan,  Pndentiana. 

St.  liemardiue. 

St.  Peter  Colestine. 

St.  Ubaldus. 

Our  Blessed  Lady,  the  Help  of  Christians. 
SS.  Aldhelm,  BL^hop  of  Salisbury,  and  Tlr- 
St.  Augustine.  [ban. 

St.  PhiUp  Non. 
St.  Gregory  VII. 


Eastern. 


Jeremiah  the  Prophet. 
St.  Athanasius. 


Job  the  Jn.st  (Patriarch). 
The  Sign  of  the  Cross. 
St.  John  the  Divine,  Apostle^nd 
Isaiah  the  Prophet.  [Ev. 

St.  Simon  Zelotes,  Apostle. 
The  birthday  of  Constantinople. 


SS.  Andronicus  and  Jania. 


SS.  Constantine  and  Helena. 


St.  Carpus,  Apostle. 


THE  MINOU  HOLYDAYS  OF  MAY. 


[47 


3]  Invention  op  the  Ckoss. — This  festival  commpmoratos 
the  finding  tlie  Cross  on  which  our  Lord  suffered,  by  tlie  Empress 
Helena,  about  a.d.  326.  At  this  time  the  Jews  and  Pagans 
together  had  effaced  nearly  every  trace  of  the  scenes  of  our 
Lord's  Passion  and  Ecsun-cction,  the  Holy  Seiiulclire  had  been 
paved  over,  and  heatlien  temples  built  on  the  spot.  It  was  sup- 
posed that  the  crosses  of  our  Lord  and  of  the  two  thieves  were 
buried  near  tlie  place  where  they  suffered,  and  after  a  long  and 
difficult  search  they  were  found.  Macarius,  Bishop  of  Jerusalem, 
in  order  to  distinguish  that  of  our  Lord,  suggested  tliat  tlie  three 
crosses  should  be  carried  to  a  sick  lady,  and  after  mucli  prayer  ap- 
plied them  singly  to  her.  By  the  touch  of  one  of  them  the  sick  lady 
recovered,  as  those  did  to  whom  were  brought  handkerchiefs  and 
aprons  from  St.  Paul's  body.  The  Empress,  full  of  joy  at  tlie 
discovery,  enclosed  the  precious  relic  in  a  silver  shrine,  and  built 
on  the  spot  a  church  in  which  it  might  be  preserved.  She  also 
carried  a  large  piece  to  Eome,  and  deposited  it  in  a  church  whicli 
she  had  built  there  in  honour  of  the  Holy  Cross.  [See  Sept.  14.] 
This  account  has  not  been  disproved.  [Sar.  Ep,  and  Gosp. :  Gal. 
v.  10—12,  and  vi.  12—14.    St.  Jolm  iii.  1—15.] 

6]  St.  John  ante  Poetam  Latinam. — This  festival  was 
instituted  in  memory  of  the  miraculous  deliverance  of  St. 
Jolin  from  death,  when  he  was  cast  into  a  cauldron  of  boiling 
oil  before  the  Latin  Gate  of  Eome,  by  order  and  perhaps 
in  the  presence  of  Domitian.  Our  Lord  liad  promised  tliat 
deadly  tilings  should  not  hurt  those  who  believed  in  Him,  and 
thus  His  word  was  fulfilled,  as  it  had  been  before  when-  St. 
Paul  took  up  the  serpent  at  Melita;  and  as  it  had  been  by 
anticipation  when  the  form  of  the  Son  of  God  was  seen  walking 
with  the  three  young  men  in  the  fiery  tiirnace  at  Babylon.  The 
Emperor  attributed  the  Apostle's  deliverance  to  the  power  of 
magic,  and  banished  hira  to  Patnios,  where  he  received  and  re- 
corde<l  the  Apocalypse.  There  has  been  a  church  at  Eome  on 
the  spot  where  the  event  above  mentioned  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  the 
more  recent  foundation  of  St.  John's  Hurstpierpoint.  [Sar.  Ep. 
and  Gosp. :  Eccl.  xv.  1—6.  St.  John  xsi.  19—24.] 

19]  St.  D0NSTAN. — This  Saxon  Saint  was  born  about  A.D.  924, 
at  Glastonbury,  of  Christian  parents  holding  a  high  position  in  so- 
ciety. He  was  educated  in  his  native  town,  under  a  society  of  Irish 
monks  there  resident,  and  lived  for  some  time  with  Athelmus,  Arch- 
bishop of  Canterbury,  his  uncle,  who  introduced  him  to  the  notice 
of  King  Athelstan.  At  court  he  for  a  time  enjoyed  the  highest  fa- 
vours, but  some  who  envied  him  maligned  him  to  the  King,  and  he 
was  banished  from  the  royal  presence.  He  was  then  urged  to  take 
monastic  vows  by  Alphege  the  Bald,  Bishop  of  Winchester,  and 
after  a  time  became  a  monk,  and  was  also  ordained  priest.  He 
served  the  church  at  Glastonbury,  dwelling  in  a  small  cell  attacheil 
thereto.  Here  he  fasted  and  prayed,  and  worked  at  copying  and 
illumination,  and  at  the  fabrication  of  vestments,  censers,  and 
other  church  furniture.  Athelstan  was  succeeded  by  his  brother 
Edmund,  who  recalled  Dunstan ;  but  he  soon  again  fell  into  dis- 
grace at  court,  and  retired  to  the  Benedictine  monastery  of  Fleury 
in  France.  After  a  few  years  he  was  recalled,  and  made  Superior 
of  tlie  house  at  Glastonbury.  Here  he  refouuded  the  church  and 
convent  on  a  larger  scale,  established  a  rule  based  on  that  of  St. 
Benedict,  and  becaiue  himself  the  first  Abbot  on  the  new  founda- 
tion, and  nineteenth  from  St.  Brithwald.  King  Edmund  after  a 
reign  of  six  years  and  a  half  was  murdered,  and  his  sons,  Edwy 
and  Edgar,  being  too  young  for  the  throne,  his  brother  Edred 
succeeded  him,  and  followed  the  advice  of  St.  Dunstan  in  all 
things.  He  dying  in  955,  was  succeeded  by  Edwy,  a  profligate 
youth,  whose  vices  St.  Dunstan  was  obliged  to  reprove  even  on 
the  day  of  his  coronation.  In  revenge  he  banished  the  Abbot, 
persecuted  the  Monks  every  where,  and  devastated  all  the  abbeys 
that  had  been  spared  by  the  Danes  except  Glastonbury  and 
Abingdon.  After  a  year's  exile  in  Flanders,  Dunstan  was  recalled 
by  Edgar,  who  had  been  placed  on  the  throne  instead  of  Edwy, 
deposed  by  the  Mercians.  This  young  King  made  Dunstan  his 
principal  counsellor,  and  in  a.d.  957  he  was  made  Bishop  of 
Worcester,    and    shortly  afterwards    of   London.      Edwy   still 


reigned  over  the  southern  provinces  for  three  years  longer ;  but  on 
his  death  Edgar  became  monarch  of  all  England,  and  Dunstan 
was  raised  to  the  see  of  Canterbury,  being  also  appointed  Papal 
legate  by  Pope  John  XII.  He  exerted  himself  greatly  in  the  re- 
storation of  discipline,  and  in  conjunction  with  Ethelwold,  Bishop 
of  Winchester,  and  Oswald,  Archbishop  of  York,  re-established 
most  of  the  chief  monasteries.  He  exercised  a  rigid  control  over 
the  secular  clergy,  ejecting  many  who  were  married,  and  enforcing 
celibacy  on  others.  At  one  time  King  Edgar  h.aving  fallen  int<i 
a  scandalous  crime,  he  boldly  reproved  him,  and  brought  him  to 
repentance.  He  went  about  preaching  and  instructing  the  people 
in  the  churches  of  his  diocese,  and  would  sometimes  repair  to  his 
old  retreat  at  Glastonbury  for  solitude  and  contemplation.  His 
last  sickness  came  upon  him  at  Canterbury,  where,  after  preaching 
thrice  on  Ascension  Day,  A.D.  988,  he  died  on  the  Saturday  fol- 
lowing, and  was  bnried  in  his  own  cathedral.  Some  of  his  bones 
were  said  to  have  been  translated  to  Glastonbury  in  1012,  but  the 
greater  part  of  them  were  found  under  his  tomb  in  1508.  His 
distinguishing  emblems  are  a  pair  of  pincers  and  a  harp.  Six 
churches  in  Kent,  six  in  Middlesex,  and  six  elsewhere,  arc  dedi- 
cated to  him,  including  the  well-known  city  churches  of  St.  Dun- 
stan near  Temple  Bar,  and  St.  Dunstan  in  the  East.  [Sar.  Ep. 
and  Gosp. :  Eccl.  xliv.  47.  20,  21-  23 ;  xlv.  6,  7.  15,  16.  St. 
Matt.  XXV.  14—23.     During  Easter-tide,  St.  John  xv.  1—7.] 

26]  St.  Augustine,  the  first  Archbishop  of  Canterbury,  has 
been  called  the  Apostle  of  England,  from  the  great  work  which  he 
accomphshed  in  restoring  the  Church  in  the  south-east  part  of 
the  country,  after  the  old  Clergy  had  been  entirely  rooted  out  by 
the  Saxons.  Nothing  is  known  of  his  history  until  the  time  when 
he  was  sent  ou  his  mission  by  Gregory  the  Great.  He  was  then 
Prior  of  St.  Andrew's  Monastery  at  Eome.  [See  March  12.] 
He  landed  in  Kent  a.d.  596,  and  went  through  the  Isle  of  Thanet 
towards  Canterbury,  by  invitation  of  King  Ethelbert.  The  man- 
ner in  which  St.  Augustine  and  his  missionarj'  brethren  came  to- 
wards the  heathen  King  is  thus  recorded  by  the  Vener.able  Bede  ; 
"  He  came  chanting  Litanies,  and  beseeching  the  Lord  for  the 
everlasting  weal,  as  well  of  themselves,  as  of  those  for  whose  sake 

he  had  come And  when  they  drew  near  that  city,  they 

chanted  the  Litany  with  one  accord  in  these  words ; — •  That  it 
may  please  Thee  to  turn  aw.ay  the  fury  of  Thy  wrath  from  all 
Thy  people,  and  chiefly  from  this  city,  we  sinners  heseech  Thee  to 
hear  us,  O  Lord.'  Then  being  admitted  into  the  royal  presence, 
they  proclaimed  their  mission  before  the  King :  and  he,  having 
already  some  acquaintance  with  Christianity  (through  his  wife 
Bertha,  and  her  chaplain,  Luidhard,  Bishop  of  Senlis),  received 
them  kindly,  and  bade  them  welcome  to  his  city."  Kent  had 
returned  almost  entirely  to  heathenism,  and  the  coiuing  of  these 
missionaries  was  a  great  blessing  to  it.  They  restored  to  its 
proper  use  the  old  church  of  St.  Martin,  and  thus  made  Christian 
worship  familiar  again  to  the  eyes  of  the  people.  They  converted 
large  numbers  of  the  Saxon  conquerors,  and  eventually  the  King 
himself,  who  afterwards  laboured  earnestly  for  the  perfect  esta- 
blishment of  the  Church  among  his  people,  during  the  twenty 
remaining  years  of  his  life. 

But  when  the  new  missionaries  extended  their  work  into  a 
wider  circle,  they  came  into  contact  with  the  ancient  Church  of 
England,  of  which  in  the  conquered  part  of  the  island  they  had 
found  only  dormant  remains.  To  men  of  polished  education  and 
exact  ritual  habits  the  ancient  Church  of  the  land  presented 
features  which  were  distasteful  to  them  :  and  in  their  own  fervent 
zeal  and  high  prosperity,  they  seem  to  have  appreciated  at  too 
low  a  value  the  energies  of  a  depressed  and  persecuted  Clergy. 
Augustine  endeavoured  to  enforce  a  Eoman  ritual  and  jurisdic- 
tion upon  the  native  Bishops  ;  and  this  they  resisted,  claiming  to 
possess  independent  Episcopal  jurisdiction,  and  to  have  a  ritual  as 
Apostolic  in  its  origin  as  that  of  Rome  itself.  These  heart-burn- 
ings lasted  until  long  after  the  death  of  St.  Augustine,  which 
happened  a.d.  C04 ;  and  tended  in  some  degree  to  mar  the  good 
work  which  he  had  so  well  begun.  Yet  it  cannot  be  doubted  that 
England  owes  a  debt  of  gratitude  to  him  as  a  second  founder  of 
her  Church,  and  the  great  see  of  Canterbury  is  an  enduring 
monument  of  his  missionary  zeal.      Dying  on  May  26th,  604, 


48]                            THE 

CALENDAR  WITH  THE   TABLE   OF  LESSONS. 



JUNE  hath  30  Days. 

_ 

A.D.  1871. 

A.D.  1661. 

Morning  Prayer. 

Evening  Prayer. 

Morning  Prayer. 

Evening  Prayer, 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1  Lessn. 

2  Lessn. 

1  Lessn. 

2  Lessn. 

1 

e 

Calends. 

Nicomede,  Rora.  Pr.  and  M. 

2  Kings  13 

John  13  to  V. 

2  Kings  17  to 

Hebrews  8 

Esther  5 

Mark  2 

Esther  6 

1  Cor.  16 

[21 

[o.  24 

2 

f 

i.  Non. 

17  0.  21 

13  V.  21 

2  Chron.  12 

9 

7 

3 

8 

16 

3 

g 

3.  Non. 

2  Chron.  13 

14 

14 

10  to  V.  19 

9 

4 

Job      1 

2  Cor.   1 

i 

A 

Pr.  Non. 

15 

15 

16  and  17to 

[D.14 

20  to  ».  31 

10  V.  19 

Job      2 

6 

3 

2 

5 

b 

NonEB. 

Boniface,  Bislion  of  Mentz  and  M. 

19 

16  to  0.  16 

11  to  t..  17 

4 

6 

6 

3 

6 

c 

aid. 

20  0.31.  and 
[21 
23 

16  0.  16 

22 

11  0.  17 

6 

7 

7 

4 

7 

a 

7.  Id. 

17 

24 

12 

8 

8 

9 

5 

8 

e 

6.  Id. 

25 

18  to  r.  28 

26  and  27 

13 

10 

9 

11 

6 

9 

1 

5.  Id. 

28 

13  d.  28 

3'Kings  18  to 

[c.  9 

2   Chron.    3U 

James  1 

12 

10 

13 

7 

10 

g 

4.  Id. 

29  c.  3  to  0. 

19  to  V.  25 

■2 

14 

11 

15 

8 

U 

A 

3.  Id. 

5.  iSamabas,  apostlt  anU  fflart. 

,  ^-          ,  f^l 

[and  31  r.  1 

12 

b 

Pr.  Id. 

2  Kmgs  18  i>. 
[13 

19  V.  25 

2  Kings  19  to 
[d.  20 

3 

16 

12 

17,  18 

9 

13 

c 

Idns. 

19  t>.  20 

20  to  V.  19 

20 

4 

19 

13 

20 

10 

14 

d 

IS.  Cal.  Julii 

Isaiah  38  ti.  9 
[to  c.  21 

20  ti.  19 

2  Chron.  33 

5 

21 

14 

22 

11 

lo 

e 

17.  Cal. 

2  Kings  22 

21 

2  Kings  23  to 
[c.21 

1  Peter  1  to  ti. 
[22 

23 

15 

24,25 

12 

16 

f 

16.  Cal. 

23  V.  21  to 
[21  u.  8 

Actsl 

24  r.  8  to  25 
[o.  8 

1  V.  22  to  2 
[o.  U 

26,27 

16 

28 

13 

17 

g 

15.  Cal. 

S.  Alban,  Martyr. 

25  r.  8 

2  to  0.  22 

Ezra  1  and  3 

2 1. 11  to  3  0. 

[a 

3  ti.  8  to  4 

29 

Luke    1 

30 

GaJat.  1 

IS 

A 

U.  Cal. 

Ezra* 

2i:.  23 

6 

31 

2 

32 

2 

[".  7 

19 

b 

13.  Cal. 

7 

3 

8  n.  15 

4r.7 

33 

3 

34 

3 

20 

c 

12.  Cal. 

Trans,  of  Edward.  King  of  West  Sax. 

9 

4  to  V.  32 

10  to  V.  20 

6 

35 

4 

36 

4 

21 

d 

11.  Cal. 

Nehemiuh  1 

4f.33to6ii. 
[17 

Nehemiah  2 

2  Peter  1 

37 

6 

38 

5 

22 

e 

10.  Cal. 

4 

6  c.  17 

6 

2 

39 

6 

40 

6 

23 

f 

9.  Cal. 

Fast. 

6  and  7  to 

6 

7  tj.  73  and 

3 

41 

7 

42 

Ephes.! 

24 

g 

8.  Cal. 

iJaliliilD  of  S.  3obn  Bajlial. 

[.J.  5 

[8 

26 

A 

7.  Cal. 

" 

13  to  V.  15 

7  to  t..  35 

13  V.  16 

1  Johnl 

Prov.    1 

8 

PrOT.    2 

2 

20, 

b 

6.  Cal. 

Esther  1 

7v.  35  to  8 
[t>.  6 

Esther  2  0. 15 
[and  3 

2  to  i>.  15 

3 

8 

4 

3 

1 

c 

5.  Cal. 

4 

8  r.  6  to  0. 
[26 

6 

2t>.  15 

6 

10 

6 

4 

28 

(1 

4.  Cal. 

Fast. 

6 

8  5.  26 

7 

3  to  r.  16 

7 

11 

8 

6 

29, 

e 

3.  Cal. 

S.  33tter,  apostle  and  fHavtjir. 

30   f 

Pr.  Cal. 

Jobl 

« toe.  23 

Job  2 

3  t!.  16  to  4 

9 

12 

10 

6 

i 

i 

Comparative  View  of  the  Calendar  for  JUNE, 

i 
!       1 

Bede,  a.d.  736. 

Salisbury  Use,  a.d.  1614. 

Modem  Roman. 

Eastern. 

St.  Nicomede. 

St.  Justin  Martyr  and  his  Com- 

2 

SS.  Marcellinus  and  Peter  the 

[l>anions. 

',         '^ 

[Martyr.  St.  Maxy  Magdalen  of  Pazzi. 

■> 

St.  Francis  Caracciolo. 

^ 

St.  Boniface  and  his  fellow- 

B 

[Martyrs. 

St.  Norbert. 

i          •: 

St.  Medard. 

SS.'Medardus  and  GUdarduB. 

St.  William  of  York. 

S 

SS.  Primus  and  FelicianuB. 

Transl.  of  St.  Ed.  the  Martyr. 

SS.  Primus  and  Felicianus. 

St.  Cyril  of  Alexandria. 

11 

St.  Baruabas. 

[.S3.  Primus  and  FeUcian.  St.  Margaret,  Queen  of  Scots. 

11 

St.  Baruabas. 

St.  Barnabas. 

SS.  Bartholomew  and  Barnabas, 

li 

SS.    Basilides,   Cyrinus,  and 

SS.  John  a  Facnndo,    B.-vsilides,   Cyrinus 
[Nabor,  and  Nazarius 

[Apostles. 

[Nabor. 

n 

St.  Anthony  of  Padua. 

It 

St.  Vitas. 

St.  Basil.                [Crcscentia. 

St.  BasU. 

Ellsha  the  Prophet. 

19 

SS.     Vitus,     Modestus,     and 

SS.  Vitus,  Modestus,  and  Creacentia. 

Amos  the  Prophet. 

16 

Translation  of  St.  Eicbard. 

17 

SS.  Diogenos  and  Blastno. 

la 

SS.  MarceUian  and  Mark. 

SS.  Mark  and  Marccllian. 

SS.  Mark  and  MarceUian. 

19 

SS.  Gervase  and  Prothaso. 

SS.  Gei'vasc  and  Prothase. 

SS.  JuUana,  Falconeri,   Ccrvr.se,  and  Pro 

St.  Judc,  Apostle. 

20 

Transl.  of  St.  Edwai-d,  K.  &  M. 

St.  Silvcrius.                                             [tase 

21 

St.  Aloysius  Gonzaga. 

2'i 

St.  James  the  Apostle. 

St.  Alban. 

SS.  Alban  and  Paulinos. 

2-i 

St.  Etheldreda. 

2J 

St.  John  Baptist. 

Nativity  of  St.  John  Baptist. 

Nativity  of  St.  John  Baptist. 

Nativity  of  St.  John  Baptist. 

2j 

St.  Wiliiam. 

2« 

SS.  John  and  Paul. 

SS.  John  and  Paul,  Maa-tjTS. 

SS.  John  and  Paul. 

28 

St.  Leo. 

St.  Loo. 

St.  Leo. 

SS.  Cyrus  and  John. 

29 

SS.  Peter  and  Paul. 

SS.  Peter  and  Paul. 

SS.  Peter  and  PauL 

SS.  Peter  and  Paul. 

») 

Commemoration  of  St.  Paul. 

Commemoration  of  St.  Paul. 

1 

[491 


THE  MINOR  HOLYDAYS  OF  MAY  [continued). 


St.  Augustine  was  at  first  buried  abroad  :  but  after  the  completion 
of  the  Cathedral  at  Canterbury  his  remains  were  translated 
thither,  having  first  reposed  for  a  while  in  the  Church  of  St.  Peter 
and  St.  Paul  in  that  city.  How  much  of  the  dust  of  our  great 
churches  is  the  dust  of  those  of  whom  the  Holy  Ghost  has  said, 
"  Right  dear  in  the  sight  of  the  Lord  is  the  death  of  His 
Saints"!  [Sar.  Ep.  and  Gosp.:  Ecclus.  xlvii.  8— 11.  St.  Luke 
X.  !■ — 7.     During  Easter-tide,  St.  John  xv.  1 — 7.] 

27]  The  Veneeable  Beds  was  born  a.d.  673  at  Jarrow,  a 
village  in  Dui'ham,  not  far  from  the  mouth  of  the  Tyne.  About 
the  same  time  the  sister  monasteries  of  St.  Peter  at  Wearmoutli, 
and  St.  Paul  at  Jarrow,  had  been  founded  by  a  great  benefactor 
of  Northern  England,  St.  Benedict  Biscop.  At  seven  years  of 
age,  Bede  was  committed  to  the  care  of  Ceolfrid,  Abbot  of  Jarrow, 
who  built  a  church  there,  of  which  the  dedication  stone  at  least, 
and  possibly  the  whole  of  the  chancel,  still  remain.  Here  the 
child  made  great  progress  in  learning  and  piety,  under  various 
able  masters  ;  and  at  the  unusually  early  age  of  nineteen,  was 
ordained  deacon  by  St.  John  of  Beverley,  then  Bishop  of  Hexham. 
At  thirty  he  was  ordained  priest  by  the  same  prelate.  From 
this  time  he  began  to  compose  and  compile  books  principally,  but 
not  exclusively,  on  theological  subjects ;  and  he  had  also  a  great 
school,  similar  to  that  in  which  he  had  been  himself  instructed. 
He  paid  great  attention  to  the  singmg  in  the  conventual  church 


of  Jarrow.  A  very  interestiug  letter  from  Cuthbert,  one  of  his 
scholars,  addressed  to  one  Cuthwin,  a  monk  who  had  been  his 
fellow-student,  gives  an  atTecting  account  of  the  last  days  of  their 
old  master.  He  died  on  the  Eve  of  the  Ascension,  May  2R, 
A.D.  735,  and  was  buried  in  St.  Paul's  Church  at  Jarrow.  In 
1020  his  remains  were  conveyed  to  Durham  Cathedral,  and  in 
1155  were  enclosed  in  a  rich  shrine.  At  the  Reformation  they 
were  buried,  and  now  rest,  imder  a  plain  tomb  in  the  Galilee,  with 
this  inscription  : — 

HAC   SVNT   IN  FOSSA 

BED^  "VENERABILIS  OSSA. 
There  is  a  story  told  about  his  shrine,  which  illustrates  the 
wide-spread  reputation  possessed  by  Bede  in  the  middle  ages.  It  is 
that  a  French  Bishop  on  his  way  to  or  from  Scotland  offered  a  very 
small  coin  at  St.  Cuthbert's  shrine,  saying,  "  Sancte  Cuthberte, 
si  sanctus  sis,  ora  pro  me."  But  on  coming  to  Bede's  shrine,  he 
offered  a  French  crown,  saying,  "  Sancte  Beda,  quia  Sanctus  es, 
ora  pro  me."  His  %vritings  are  still  day  by  day  instructing  the 
whole  of  the  Western  Church,  and  probably  will  ever  continue  to 
do  so.  The  title  of  "  Venerable"  seems  to  have  been  first  given 
him  about  the  ninth  century,  and  he  has  often  been  styled  the 
English  Doctor.  [No  Epistle  or  Gospel  is  appointed  for  tliis  day 
in  the  later  Salisbury  Missals,  if  in  any.] 


THE  MINOR  HOLYDAYS  OP  JUNE. 


1]  St.  Nicomede  is  supposed  to  have  been  a  disciple  and 
fellow-labourer  of  St.  Peter.  During  the  persecution  of  Domitian 
he  buried  Felicula,  a  virgin  martyr,  with  Christian  rites.  Thus 
incurring  the  displeasure  of  the  heathen  authorities,  he  himself 
was  put  to  the  test  of  being  asked  to  sacrifice  to  idols.  He  refused 
to  do  so,  and  was  accordingly  beaten  to  death  with  whips  loaded 
with  lead,  or,  as  some  say,  with  a  spiked  club.  His  body  was 
thrown  into  the  Tiber,  but  was  recovered  by  the  Christians,  and 
buried.  The  day  of  his  martyrdom  was  Sept.  15th,  and  is  then 
commemorated  in  the  Sacramentary  of  St.  Gregory.  He  is 
represented  with  the  instruments  of  his  martyrdom.  [Sar.  Ep. 
and  Gosp. :  Ecclus.  xiv.  20,  and  xv.  3—6.  St.  Matt.  xvi.  21—28. 
During  Easter-tide,  St,  John  xv.  1 — 7.] 

5]  St.  Bonieaoe,  originally  named  Winfrid,  was  of  English 
extraction,  but  by  his  missionary  labours  on  the  Continent  earned 
for  himself  the  title  of  Apostle  of  Germany.  Ho  was  born  at 
Crediton,  in  Devonsliire,  about  a.d.  680,  and  was  educated  in  the 
monastery  of  Exeter,  where  also  he  made  his  profession  as  a 
monk  :  he  afterwards  studied  at  that  of  Nutcell,  in  the  diocese  of 
Winchester.  Here  he  made  such  progress  that  he  was  appointed 
by  the  Abbot  to  teach  others,  and  at  thirty  years  of  age  was 
ordained  priest.  Having  long  had  a  desire  to  preach  the  Gospel 
to  the  heathen,  in  the  year  716  he  crossed  over  into  Friesland  for 
that  purpose.  Meeting  with  great  opposition  from  the  King,  he 
was  obliged  to  return,  whereupon  he  was  appointed  Abbot  of 
Nutcell,  much  against  his  will.  In  the  course  of  two  years  he 
succeeded  in  obtaining  a  release,  and  in  719  went  to  Rome,  and 
was  sent  by  Pope  Gregory  II.  to  Germany,  where  he  baptized 
great  numbers  of  converts,  and  established  the  Church  system. 
He  also  laboured  with  great  success  in  Friesland,  Hesse,  and 
Saxony,  after  which  the  Pope  consecrated  him  Bishop.  Re- 
tui'ning  to  his  mission,  he  boldly  cut  down  an  oak  consecrated  to 
Jupiter,  and  built  a  chapel  with  the  timber.  He  also  founded  many 
churches,  and  a  monastery,  and  procured  many  mission.aries  from 
England,  Having  long  laboured  with  great  zeal  and  success,  and 
obtained  the  titles  of  Archbishop  and  Primate  of  all  Germany,  he 
was  martyred  near  Utrecht  at  the  age  of  seventy-four.  He  is  re- 
presented as  an  Archbishop,  hewing  down  the  oak,  or  with  it  pro- 
strate at  his  feet,  and  sometimes  with  a  scourge,  or  a  book  pierced 
through  with  a  sword,  [Sar,  Ep.  and  Gosp,  :  1  Cor,  iv,  9 — 11. 
St,  Matt.  X.  23—26.     During  Easter-tide,  St.  John  xv.  5—7.] 


17]  St.  Alban,  Maettk.— Our  Calendar  difl'ei-s  from  the 
ancient  English  Calendar  and  the  Modern  Roman,  which  dedicate 
the  22ud  to  his  memory,  in  placing  St.  Alban's  day  on  the  17th  of 
June.  St.  Alhan  is  the  first  recorded  British  martyr,  and  was  born 
at  Verulam,  near  the  present  town  of  St.  Alban's,  an  important 
Anglo-Roman  city.  It  is  thought  from  his  name  that  he  was 
born  of  Roman  parents.  It  is  recorded  that  they  were  of  high 
rank,  and  sent  him  to  Rime  for  his  education.  On  his  return  he 
was  one  of  the  chief  citizens  of  Verulam,  and,  though  as  yet  a 
heathen,  was  kno\vn  for  his  humane  and  charitable  disposition. 
He  sheltered  a  certain  priest  who  was  fleeing  from  persecution, 
and  by  his  example  and  instructions  was  won  over  to  the  Christian 
faith.  The  Roman  governor,  hearing  that  he  was  harbouring 
the  priest,  sent  soldiers  to  seek  him,  but  his  host  had  enabled 
him  to  escape  and  continue  his  work  by  exchanging  clothes  with 
him,  and  then  confessed  himself  a  Christian.  Refusing  to 
sacrifice  to  idols,  he  was  first  scourged,  and  then  beheaded. 
On  the  way  to  martyrdom,  the  executioner  was  converted,  it  is 
said,  by  the  miracles  of  the  river  drying  up  for  them  to  pass,  ami 
a  fountain  springing  forth.  Both  suffered  together,  and  many 
of  the  spectators  being  converted  also,  were  put  to  death,  about 
A.D.  303.  Upon  the  spot  where  they  suflcred,  the  great  Bene- 
dictine Abbey,  and  the  present  town  of  St.  Alban's,  sprang  up. 
The  Abbot  of  St.  Alban's  held  precedence  over  all  the  rest  because 
of  the  patron  being  the  first  canonized  Saint  and  Martyr  of 
Britain.  He  is  represented  as  a  young  layman,  having  a  sword 
and  long  cross  or  crucifix:  sometimes  he  bears  the  martyr's 
palm,  or  is  in  armour  and  coronet,  with  a  sceptre.  The  priest 
whom  he  had  sheltered,  whose  name  was  Amphibalus,  fled  into 
Wales,  and  after  making  many  converts,  at  last  received  the 
crown  of  martyrdom  himself.  [Sar.  Ep.  and  Gosp. :  Wisd.  iv. 
7—11.  13—15.    St.  Matt.  xvi.  21—28.] 

20]  It  is  mentioned  above  (March  18)  that  after  the  barbarous 
murder  of  Edward,  King  of  the  West  Saxons,  at  Corfe  Castle,  his 
body  was  buried  without  any  solemnity.  Three  years  afterwards, 
however,  it  was  translated  by  Elferius,  Duke  of  Mercia,  to 
Shaftesbury,  and  there  solemnly  interred,  as  being  that  of  a  king 
and  martyr;  and  this  event  is  commemorated  on  the  20th  of 
June.  [Sar.  Ep.  and  Gosp.:  Ecclus.  xxxi.  8—11.  St.  Luke  xiv. 
26-33.] 


50] 

THE   CALENDAE   WITH  THE   TABLE   OF  LESSONS. 

JULY  hath  31  Days. 

A.D.  1871.                                 1 

A.D.  1661. 

Morning  Prayer. 

Evening  Prayer. 

Morning  Prayer. 

Evening  Prayer. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1  Lessn. 

2  Lessn. 

lLessn.'2  Lessn. 

1 

g 

Calendae. 

Job  3 

Acts  9  c.  23 

Job  4 

1  John  4  0.  7 

Prov.  11 

1              1 
Luke  13  Prov.  12  Pm.    1 

2 

A 

6.  Non. 

Visit,  of  the  Blessed  Virgin  Mary. 

6 

10  to  0.  24 

6 

6 

13 

14 

14 

2 

3 

b 

5.  Non. 

7 

10  V.  24 

9 

2  John 

15 

15 

16 

3 

4 

c 

4.  Non. 

Translation  of  S.  Mart.  B.  and  C. 

10 

11 

11 

3  John 

17 

16 

18 

4 

5 

(1 

3.  Non. 

13 

13 

13 

Jude 

19 

17 

20 

Colos.  1 

6 

e 

Pr.  Non. 

11 

13  to  V.  23 

16 

Matt.  1  0.  18 

21 

18 

22 

2 

7 

f 

Nonse. 

17 

13  V.  26 

19 

2 

23 

19 

24 

3 

8 

B 

8.  Id. 

21 

11 

22  0. 12  tor. 
24            ^'' 

3 

25 

20 

26 

4 

9 

A 

7.  Id. 

23 

15  to  c.  ?0 

4  to  0.  23 

27 

21 

28 

lThes.l 

10 

b 

6.  Id. 

25,26 

15  1..    30  to 
[16  0.  It) 

27 

4  0.  23  to  5 
[0.13 

29 

22 

31 

2 

11 

c 

5.  Id. 

28 

16  0.  18 

29  and  311  p. 
31  0.  13 

6  0.13  to  0.33 

Eccles.l 

23 

Eccles.2 

3 

12 

a 

4.  Id. 

30  1).  12  to  0. 
[27 
32 

17  to  V.  16 

6  o.  33 

3 

24 

4 

4 

13 

e 

3.  Id. 

17  P.  16 

33  to  0.  39 

6  to  0.  19 

6 

John    1 

6 

6 

14 

f 

Pr.  Id. 

38  V.  39  and 
[39 

18  to  0.  21 

40 

6  11.  19  to  7 

[0.7 

7 

2 

8 

2Thes.l 

15 

g 

Idus. 

Swithun,  B.  of  Winch.  Translation. 

41 

18  V.  24  to 
[19  V.  21 

42 

7  0.7 

9 

3 

10 

2 

16 

A 

17.Cal.Aag. 

- 

Prov.  1  to  r. 
[20 
2 

19  n.  21 

Prov.  1  V.  20 

8  to  0.  18 

11 

4 

12 

3 

17 

b 

16.  Cal. 

20  to  r.  17 

3  to  V.  27 

8  0.  18 

Jer.      1 

6 

Jer.      2 

ITim.  1 

18 

c 

15.  Cal. 

3  u.  27  to  4 
[i).  20 

20!).  17 

4  0.  20  to  5 
[o.  15 

9  to  0.  18 

3 

6 

4 

2,3 

19 

d 

14.  Cal. 

6!).  16 

21  to  V.  17 

6  to  0.  20 

9  0.18 

6 

7 

6 

4 

20 

e 

13.  Cal. 

Margaret,  V.  and  M.  Antioch. 

7 

21  V.  17  to 

[!>.  37 

21  D.   37  to 

8 

10  to  0.  24 

7 

8 

8 

*} 

21 

f 

12.  Cal. 

9 

10  0.  16 

10  0.  24 

9 

9 

10 

6 

[22  1).  23 

22 

g 

11.  Cal. 

S.  Mary  Magdalen. 

11  to  V.  15 

22  V.  23  to 
[23  D.  12 

11  0.  IS 

11 

11 

10 

12 

2  Tim.  1 

23 

A 

10.  Cal. 

12  V.  10 

23  0.12 

13 

12  to  V.  22 

13 

11 

14 

2 

24 

b 

9.  Cal. 

Fast. 

14  5.  9  to  V. 
[28 

24 

14o.28tol5 

[o.  18 

12  0.  22 

15 

12 

16 

^1 

25 

0 

8.  Cal. 

S.  3amtB,  9poslIt  onS  fHartor. 

13  to  0.  24 

13 

4 

26 

d 

7.  Cal. 

S.  Anne,  Mother  to  B.  Virgin  Mary. 

15  V.  18 

25 

16  to  0.  20 

13  0. 24  to  0. 
[53 

17 

14 

18  Titus    1 

27 

e 

6.  Cal. 

16  D.  31   to 
[17  D.  18 

26 

18  V.  10 

13  0.  53  to 
[14  V.  13 

19 

15 

20         2,3 

28 

f 

5.  Cal. 

19  l:  13 

27 

20  to  I).  23 

14  0.  13 

21 

16 

22  PbUem. 

29 

g 

4.  Cal. 

21  to  V.  17 

28  to  D.  17 

22  to  I).  17 

15  to  0.  21 

23 

17 

24Heb.    1 

311 

A 

3.  Cal. 

23  V.  10 

28  V.  17 

24  0.  21 

15  0.  21 

25 

18 

26               2 

31 

1 

b 

Pr.  Cal. 

25 

Romans  1 

26  to  i:  21 

16  to  0.  24 

27 

19 

28               3 

Comparative  View  of  the  Calendar  for  JULY. 

Bede,  i 

.D.  735. 

Salisbnry  Use,  a.d.  1514. 

Modem  Roman. 

Eastern. 

1 

SS.  Cosmas  and  Damian. 

2 

SS.  Processus 

and  Martiuia- 

Visitation  of  B.  V.  Mary. 

Visitation  of  B.  V.  Mary.  SS.  Processus  anc 

1  Vestment  of  B.  V.  Mary. 

3 

[nus. 

[Martinianus 

1 

Transl.  and  Ordination  of  St. 

S 
6 

[Martin. 

7 

Transl.    of    St.    Thomas   the 

Translation  of  St.  Thomas. 

8 

[Martyr. 

St.  BUzabeth  of  Portugal. 

9 

St.  Pancratioa. 

10 

The  Seven  Bre 

thren. 

The  Seven  holv  Brethren. 

Seven  Brethren,  and  SS.  Ruiina  and  Sc 

n 

Transl.  of  St.  Benedict. 

St.  Pins.                                                  [cunda 

12 

SS.  John  Gualbert,  Nabor,  and  Felix. 

13 

St.  Anacletus. 

St.  Gabriel  the  Archangel. 

It 

St.  bonaventure. 

St.  Aquila,  Apostle. 

15 

St.  Cyricus. 

Transl.  of  St.  Swithun. 

St.  Swithiu. 

16 

Transl.  of  St.  Osmund. 

B.  Virgin  Mary  of  Mount  Carmel. 

17 

St.  Kenelm. 

St.  Osmund. 

St.  Marina.  [Margaret.] 

18 

St.  Amulph. 

SS.  Camillus  de  LelUs  and  Srmphorosa,  and 
[her  seven  sons 

19 

St.  Vincent  of  Paul. 

St.  Jude,  Apostle. 

20 

St.  Margaret. 

SS.  Jerome  Emilian  and  Margaret. 

Elijah  the  Prophet. 

21 

St.  Praxedes. 

SS.  Henry.  Emp.,  and  Praxcdea. 

22 

St.  Mary  Magdalen. 

St.  Mary  Magdalen. 

St.  M;iry  Magdalen,  the  Oint- 

23 

St.  Apollinaris. 

SS.  Apollinaris  and  Liborius. 

[ment-bearer. 

24 

St.  Christina. 

SS.  Alexius  and  Christina. 

25 

St.  James,  bro 

her  of  John. 

Sc.  James. 

SS.  James,  Ap.,  and  Christopher. 

St.  Anne. 

26 

St.  Anne. 

St.  Anne.  Mother  of  the  B.  V.  Mary. 

27 

The  Seven  Sleepers. 

St.  PanUileon. 

28 

St.  Sampson. 

SS.  Nazarius,  Celsus,  Victor,  and  Innocent. 

SS.  Prochorus,  Nicanor,  Timon, 

29 

SS.  Felix,  Sim] 

alex,  Faustinas, 
[and  Beatrice. 

SS.  Felix  and  Faustus. 

SS.  Martha,  Felix,  SimpUcius,  Faustinas 
[and  Beatrice 
SS.  Abdon  and  Sennes. 

[and  Parmenas,  App. 

30 

SS.  Abdon  and 

Seunes. 

SS.  Abdon  and  Sennes 

S3.  Silas,  Silvanus,  and  their 

31 

St.  Germanus. 

St.  Ignatius  of  Loyola. 

[companions,  App. 

[51] 


THE  MINOR  HOLYDAYS  OF  JULY. 


2]  Visitation  op  the  Blessed  Viegin  Maet. — This  minor 
festival  of  the  Blessed  Virgin  was  instituted  a.d.  1389,  by  Pope 
Urban  VI.,  and  confirmed  at  the  Council  of  Basle,  a.d.  1431, 
that  "  she  being  honoured  with  this  solemnity,  might  reconcile 
her  son.  Who  is  now  angry  for  the  sins  of  men,  by  her  intercession, 
and  that  she  might  grant  peace  and  amity  among  the  faithful." 
The  event  which  it,  commemorates  is  the  visit  of  the  Blessed 
Virgin  to  her  cousin  Elizabeth  recorded  in  the  Gospel  for  the 
day.  [Sar.  Ep.  and  Gosp. :  Cant.  ii.  1—4  and  10 — 14.  St.  Lulie 
i.  39—47.] 

4]  Translation  of  St.  Mabtin,  Bp.  and  Conf. — This 
festival  commemorates  the  translation  of  the  relics  of  St.  Martin 
from  the  place  of  his  burial  at  Cande,  in  the  diocese  of  Tours,  to  a 
basilica  dedicated  in  his  honour,  immediately  adjacent  to  the 
city  of  Tours,  a.d.  473.  The  Sarum  Calendar  also  commemo- 
rates his  ordination.  The  keeping  of  his  relics  was  committed 
to  a  fraternity  which  developed  into  the  famous  chapter  of 
St.  Martin,  of  which  the  King  of  France  was  ex  officio  head, 
under  tlie  title  of  Abbat.  Tlie  Huguenots  tore  down  the  feretory, 
and  burnt  the  relics,  with  the  exception  of  some  portions  which 
were  recovered  and  still  exist.  [Sar.  Ep.  and  Gosp. :  Ecclus.  xliv. 
17.  20,  21—23  ;  xlv.  6,  7.  15,  16.     St.  Lulie  xii.  32—34.] 

15]  St.  Swithun,  Bp.  of  Winchester. — St.  Swithun,  or 
Swithin,  was  born  in  the  kingdom  of  the  West  Saxons,  was 
educated  in  the  monastery  attached  to  Winchester  Cathedral, 
and  was  ordained  priest  early  in  the  ninth  century  by  Helmstan, 
Bishop  of  that  see,  whom  he  succeeded  A.D.  838,  having  been 
consecrated  by  Cealnotb,  Archbishop  of  Canterbury.  He  devoted 
himself  with  great  zeal  to  the  work  of  his  diocese,  and  was 
celebrated  for  his  humility,  as  well  as  his  .austerity,  and  works  of 
charity.  He  died  July  2,  A.D.  862,  and  was  buried  at  his  own 
request  outside  the  church,  where  men  might  walk  over  him, 
and  the  rain  water  his  grave.  In  A.D.  971  the  relics  were  trans- 
lated to  a  rich  shrine  within  the  cathedr:il ;  but  it  is  recorded  that 
a  most  violent  rain  fell  on  the  destined  day,  and  continued  for 
thirty-nine  days,  whence  arose  the  popular  notion  that  if  it  rain 
on  St.  Swithin's  Day,  it  will  for  thirty-nine  following.  The 
festival  is  kept  on  the  15th  in  honour  of  this  translation ;  and 
Winchester  Cathedral,  which  before  had  been  dedicated  to 
St.  Peter,  was  now  dedicated  also  to  St.  Swithin.  When  the 
cathedral  was  rebuilt  by  Bishop  Walkelyn,  the  relics  were  placed 
in  a  more  costly  shrine,  A.D.  1093.  More  than  fifty  churches  in 
England  are  dedicated  to  tliis  saint.  [Sar.  Ep.  and  Gosp. :  Heb. 
vii.  23—27.     St.  Luke  xii.  35—40.] 

20]  St.  Margaret,  V.  and  M.  op  Antiooh. — Little  is  known 
respecting  this  saint  except  that  she  suflered  martyrdom  at 
Antioch  in  Pisidia  about  a.d.  278,  probably  in  the  tenth  general 
persecution.  The  so-called  "Acts  of  St.  Margaret"  are  not  at 
all  to  be  depended  on,  though  it  is  probable,  from  the  great 
popularity  of  the  saint,  that  they  were  generally  accepted  in 
media;val  times.  In  the  Greek  Church  she  is  called  St.  M.arina, 
and  commemorated  on  the  17th  ;  and  it  is  curious  that  on  an 
old  bell  at   Pittington,  near  Durham,   are  the  words   g'anftJ 


fHai'inrfa,  as  if  the  two  toruis  ot  tuo  name  had  been  amal- 
gamated. No  less  than  238  churches  are  dedicated  to  St.  Mar- 
garet; but  it  is  probable  that  some  of  these,  especially  in  the 
North  of  England,  may  belong  to  St.  Margaret,  Queen  of  Scotland. 
She  is  represented  with  the  martyr's  crown  and  palm ;  sometimes 
she  stands  piercing  a  dragon  with  a  long  cross,  or  emerges  from 
its  rent  body,  while  her  robe  is  yet  passing  through  its  mouth. 
She  was  esteemed  as  the  patron  of  women  in  childbirth.  [Sar. 
Ep.  and  Gosp. :  Ecclus.  li.  9-12.     St.  Matt.  xui.  44—52.] 

22]  St.  Mart  Magdalen. — The  Western  Church  anciently 
recognized  Mary  Magdalen,  the  sister  of  Lazarus,  and  "  the  woman 
that  was  a  sinner,"  as  one  and  the  same  person,  while  the  Eastern 
Church  has  held  them  to  be  distinct.  This  opinion  having  been 
to  a  great  extent  received  in  England  since  the  Reformation,  the 
special  office  has  been  removed  from  the  First  Book  of  Edward  VI., 
and  the  festival  has  ceased  to  be  a  "red-letter  day."  In  the 
Greek  Church  she  is  esteemed  as  the  equal  of  the  Apostles,  a» 
having  been  the  first  witness  of  the  Resurrection.  Slie  is  sup- 
posed to  have  retired  to  Ephesus  with  the  Blessed  Virgin  and 
St.  John,  and  to  have  been  buried  there.  Her  relics  were  trans- 
lated to  Constantinople  by  the  Emperor  Leo  the  Philosopher, 
and  placed  in  a  church  dedicated  to  St.  Lazarus,  as  if  under  the 
supposition  that  she  was  his  sister.  In  Western  art  she  is  repre- 
sented with  long  golden  hair,  and  always  having  near  her  the 
alabaster  box  of  ointment.  She  is  often  pictured  as  a  penitent, 
in  a  cave,  with  a  simple  cross  and  a  skull,  and  sometimes  she  is 
being  carried  by  angels  to  heaven.  The  Collect  in  the  First  Book 
of  Edward  VI.  was  as  follows  : — "  Merciful  Father,  give  us  grace 
that  we  never  presume  to  sin  through  the  example  of  any  crea- 
ture ;  but  if  it  shall  chance  us  at  any  time  to  oflend  Thy  Divine 
M.ajesty,  that  then  we  may  truly  repent  and  lament  the  same, 
after  the  example  of  Mary  Magdalen,  and  by  a  lively  faith 
obtain  remission  of  all  our  sins,  through  the  only  merits  of  Thy 
Son  our  Saviour  Christ.  Amen."  The  Epistle  and  Gospel  were 
from  the  Salisbury  Missal,  as  here  given.  [Sar.  Ep.  and  Gosp. : 
Prov.  xxxi.  10—31.     St.  Luke  vii.  36—50.] 

26]  St.  Anne,  Mother  of  the  B.  V.  M. — We  have  no  infor- 
mation whatever  in  Holy  Scripture  respecting  the  genealogy  of  the 
Blessed  Virgin,  except  that  she  was  of  the  "  house  and  lineage  of 
David."  But  St.  John  Damascene  extols  the  virtue  of  St. 
Joachim  and  St.  Anna,  speaking  of  them  as  her  parents ;  and  St. 
Anne  is  frequently  represented  in  the  catacombs  at  Rome,  with 
her  name  in  connexion  with  the  figure.  She  was  doubtless 
honoured  in  the  Primitive  Church  as  the  parent  of  the  Mother  of 
God,  and  as  such  retains  her  place  in  our  Calendar.  The  Em- 
peror Justinian  I.  built  a  church  at  Constantinople  in  honour  of 
St.  Anne,  cir.  A.D.  550.  In  the  Catacombs  and  in  other  early 
representations  she  has  her  bands  stretched  out  as  in  prayer,  anil 
has  near  her  a  dove,  with  a  ring  or  crown  in  its  beak.  In  Medi- 
eval times  she  is  figured  with  a  book  in  her  hand,  teaching  the 
Blessed  Virgin  to  read,  and  sometimes  pointing  to  the  words 
"  Hadix  Jesse  Jlcruit."  [Sar.  Ep.  and  Gosp :  Prov.  ixxi.  10 — 31. 
St.  Matt.  i.  1—16.] 


GS 


52] 


THE  CALENDAR   WITH  THE   TABLE   OF  LESSONS. 


AUGUST  hath  31  Days. 


A.D. 

1871. 

j                  A.D.  1661. 

Morning  Prayer. 

Evening  Prayer. 

Morning  Prayer. 

j!jvening  Prayer. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1  Lessn. 

2  Lessn. 

1  Lessn. 

2  Lessn. 

1 

c 

Calendse. 

Lammas  Day. 

Prov.  27  to  t>. 
[23 

Rom.  2  to  V. 
[17 

PrOT.  28  to  0. 
[15 

Matt.  16  V.  24 
[to  17  0.  14. 

Jer.    29 

John  20 

Jer.    30 

Heb.    4 

30  to  t).  18 

2  0.  17 

31  V.  10 

17  V.  14 

31 

21 

32 

6 

3 

0 

3.  Non. 

Eccles.  1 

3 

Eccles.  2  to  u. 
4             ''' 

18  to  c.  21 

33 

Acta     1 

34 

6 

4 

f 

Pr.  Non. 

3 

4 

18  0.   21  to 

35 

2 

36 

7 

[19  u.  3 

5 

K 

Nonse. 

5 

6 

6 

19  c.  3  to  c. 

[27 

19  r.  27  to 

37 

3 

38 

8 

fi 

A 

8.  Id. 

Transfiguration  of  our  Lord. 

7 

6 

8 

39 

4 

40 

e 

[20  V.  17 

7 

h 

7.  M. 

Name  of  Jeans. 

9 

7 

11 

20  1,.  17 

41 

6 

42 

10 

c 

6.  Id. 

13 

8  to  V.  18 

Jeremiah  1 

21  to  V.  23 

43 

6 

M 

11 

4 

(1 

5.  Id. 

Jer.  2  to  0.  14 

8  V.  18 

5  to  IT.  19 

21  t,.  23 

45,46 

7 

47 

12 

10 

p 

4.  Id. 

S.  Laurence,  Arclid.  of  Rome  and  M. 

So,  19 

9  to  r.  19 

6  to  u.  22 

22  to  V.  16 

48 

8 

49 

13 

11 

r 

3.  Id. 

7  to  !).  17 

9  0.19 

8d.  4 

22  V.  15  to  V. 

[41 

22  K.   41  to 

60 

9 

61 

James  1 

m 

Pr.  Id. 

9  to  11.  17 

10 

13  0.  8  to  t>. 

62 

10 

Lam.    1 

2 

[24 

[23  V.  13 

in 

A 

Idns. 

15 

11  to  V.  25 

17  to  V.  19 

23  V.  13 

Lam.    2 

11 

3 

3 

H 

h 

19.Cal.  Sept. 

IS  to  V.  18 

11  ti.  25 

19 

31  to  n.  29 

4 

12 

5 

4 

15 

r 

13.  Cal. 

21 

12 

23  to  V.  13 

24  1,.  29 

Ezek.  2 

13 

Ezek.  a 

6 

Ifi 

(1 

17.  Cal. 

22  l>.  13 

13 

23  to  0.  16 

25  to  V.  31 

6 

14 

7 

1  Pet.  1 

17 

e 

16.  Cal. 

24 

14anai6to 
[r.8 
15  r.  8 

25  to  V.  15 

25  V.  31 

13 

15 

14 

2 

IS 

f 

15.  Cal. 

26 

28 

26  to  r.  31 

18 

16 

33 

3 

19 

B 

U.  Cal. 

29  t>.  4  to  V. 
[20 

16 

30 

26  <y.  31  to 

34 

17 

Dan.     1 

4 

20 

A 

13.  Cal. 

31  to  V.  16 

1  Cor.  1  to  V. 
[26 

31 1).  15  to  1). 

[38 

26  p.  57 

Daa.    2 

18 

3 

6 

31 

I) 

12.  Cal. 

33  to  r.  14 

Ic.  26  and  2 

33  V.  14 

27  to  V.  27 

4 

19 

6 

2  Pet.  1 

22 

c 

11.  Cal. 

35 

3 

36  to  V.  14 

27  V.   27  to 

6 

20 

7 

2 

[0.57 

"X 

(1 

10.  Cal. 

Past. 

36  i;.  14 

4  to  11.  18 

38  to  V.  14 

27  V.  67 

8 

21 

9 

3 

2i 

e 

fl.  Cal. 

3.  JSartljoIiimtb),  SpoBlIt  anti  fHart. 

4  V.  18  and  5 

38 

22 

1  Johnl 

m 

f 

8.  Cal. 

38  0.  14 

6 

39 

Mark  1  to  f.  31 

10 

23 

11 

3 

Vfi 

p 

7.  Cal. 

60  to  V.  21 

7  to  V.  25 

61i!.  M 

iK.  21 

13 

24 

Hosea  1 

3 

27 

A 

6.  Cal. 

Ezek.ltoc.16 

7  V.  25 

Ezek.  1  V.  15 

2  to  11.  23 

Hoa.  2, 3 

25 

4 

4 

28 

b 

6.  Cal. 

S.  Augustine,  Bishop  of  Hippo,  C.  D. 

2 

8 

3  to  V.  15 

2  0.  23  to  3 
[o.  13 

6,6 

26 

7 

6 

M 

c 

i.  Cal. 

Beheading  of  S.  John  Baptist. 

3  0.  15 

9 

8 

3r.  13 

8 

27 

9 

2,3  John 

30 

(1 

3.  Cal. 

9 

lOandllr.l 

11  1).  14 

4  to  IV  Si, 

10 

28 

11 

Jude 

31 

e 

Pr.  Cal. 

12  1).  17 

11  c.  2  to  0. 
[17 

13  to  D.  17 

4  c.  35  to  6 
[t,.  21 

12 

Matt.    1 

13 

Rom.    1 

Comparative  View  of  the  Calendar  for  AUGUST. 

Bede,  a.d.  735. 

Salisbury  Use,  i.n.  1614. 

Modern  Roman. 

Eastern. 

1 

The  Maccabees. 

St.  Pet«r's  Chains. 

St.  Peter's  Chains,  the  Holy  Machabees. 

2 

St.  Stephen,  Pontiff. 

St.  Stephen,  Pope  and  Mart. 

SS.  Alphonsus  Liguuri  and  Stephen. 

Translation  of  St.  Stephen,  Pro- 
[to-martvr. 

3 

Invention  of  St.  Stephen,  Pro- 

Finding  of  St.  Stephen,  Proto-martyr. 

4 

St.  Domimc.                                           [Nives. 

The    Seven   holy    Children    at 

6 

St.  Oswald. 

Dedication  of  the  Church  of  the  B.  V.  M.  ad 

[Ephesus. 

6 

SS.  Xystus,  Fehcissimns,  and 
[Agapetus. 

Transfigui-ation. 

Transfiguration  of  our  Lord,   SS.  Xystus, 
[Felicissimus,  and  Agapitus. 

Transfiguration. 

7 

Name  of  Jesus,  St.  Donatus. 

St.  Cajetan. 

8 

St.  Cyriacua  and  his  fellow- 

SS.  Cyriacus,  Largus,  and  Smaragdus. 

» 

St.  Romanus.             [martyrs. 

St.  Romanus. 

St.  Matthias,  Apostle. 

10 

St.  Laurence. 

St.  Laurence. 

St.  Laurence. 

St.  Laurence. 

11 

St.  Tiburtius. 

St.  Tiburtius. 

SS.  Tiburtius  and  Susanna. 

12 

[martyrs. 

St.  Clare. 

13 

St.  Hippolytus  and  hia  fellow- 

SS.  Hippolytus  and  Cassian. 

14 

St.  Eusebius. 

St.  Eusebius. 

15 

Assumption  of  St.  Mary. 

Assumption  of  B.  V.  Mary. 

Assumption  of  the  B.  V.  Marj-. 

The  "falling  asleep"  of  the  B. 

18 
17 

St.  Hyacinth. 

[V.  Mary. 

18 

St.  Agapetns. 

St.  Agapetna. 

19 

St.  Magnus. 

20 

St.  Bernard. 

St.  Thaddeus,  Apostle. 

21 

St.  Jane  Francis. 

22 

St.  Timothy. 

SS.  Timothv,  Hippolytus,  and  Symnhoriaji. 

SS.  Timothy  and  Apollinaris. 

St.  Philip  Benitius. 

St.  Bartholomew. 

St.  Bartholomew. 

St.  Eutyches. 

25 

St.  Bartholomew 

St.  Louis,  King. 

Tranal.  of  St.  Bartholomew. 

26 

St.  Zephyrinus. 

27 

St.  Rufns. 

St.  Joseph  Calasanctius. 

28 

St.  Augnstine. 

St.  Augustine  of  Hippo. 

SS.  Augustin  and  Hermes. 

29 

Passion  of  St.  John  Baptist. 

Behead,  of  St.  John  Baptist. 

Decollation  of  St.  John  Baptist,  St.  Sabina. 

Behead,  of  St.  John  Baptist. 

SS.  Felix  and  Adaactus. 

SS.  Rose  of  Lima,  Felix,  and  Adaucius. 

SS.  Alexander,  John,  and  Paul 

SI 

St.  Cuthbiirga. 

St.  Aidan,  Bishop  of  Lindisfame. 

[the  younger.     Patriarchs  of 

[Constantinople. 

THE  MINOR  HOLYDAYS  OF  AUGUST. 


[53 


1]  Lammas  Dat. — The  observation  of  this  day  as  a  feast  of 
thaiilcsgiving  for  the  first-fruits  of  the  corn  dates  from  Saxon 
times,  in  which  it  was  called  Slaf-mcesse,  or  Loaf-mass,  from  the 
oflering,  at  the  Mass,  of  bread  made  of  the  new  corn.  Other  ex- 
planations, e.  g.  Lamb-mass,  Ad  Vineula  i7iasSf  &c.,  have  been 
given,  but  the  above  is  certainly  the  true  one,  as  appears  from  the 
Saxon  Menology,  &c.  This  is  one  of  the  four  Ctoss-iiicarter  days, 
at  which  rents  were  formerly  due. 

6]  Teansfigukation.— This  festival  was  instituted  in  the 
Greek  Church  as  early  as  a.d.  700,  and  appears  to  have  been  ob- 
served at  Rome  in  the  time  of  St.  Leo  (cir.  450).  Pope  Ca- 
lixtus  the  Third  issued  a  bull  for  its  general  observance,  A.D. 
1457,  in  remembrance  of  the  deliverance  of  Belgrade  from  Maho- 
met the  Second.  The  glorious  mystery  of  the  Transfiguration  is 
related  by  the  three  former  Evangelists ;  but  the  festival  has 
never  ranked  with  the  other  festivals  of  our  Lord,  probably 
because  its  theological  significance,  though  great,  has  appeared  to 
be  less  evident  than  that  of  the  rest.  [Sar.  Ep.  and  Gosp. :  2  St. 
Pet.  i.  16—19.     St.  Matt.  xvii.  1-  9.] 

7]  Name  of  JESUS. — This  commemoration  was  removed  at 
the  Reformation  from  the  Second  Sunday  after  the  Epiphany, 
but  in  Saxon  times  it  was  observed  on  the  Feast  of  the  Circum- 
cision. The  special  point  which  it  sets  before  us  is  the  peculiar 
sanctity  of  that  Name  at  which  every  knee  should  bow,  and  in  the 
power  of  which  countless  miracles  have  been  wrought ;  a  sanctity 
in  some  respects  analogous  to  that  of  the  Sacred  name  Jehovah, 
but  representing  to  us  the  Love  of  the  Saviour  as  well  as  the 
Majesty  of  His  Godhead.  The  acknowledged  symbol  of  this  name 
in  our  Clmrch  for  many  centuries  has  been  ifjc  or  jljs  I  Anglicized 
forms  of  LH.C,  the  first  three  letters  in  tlie  Greek  form  of  the 
name  IHCOTC.  But  I.H.S.  is  a  modem  alteration  originating 
with  the  Jesuits,  whose  symbol  it  is,  and  representing  "Jesus 
Hominum  Salvator."  [Sar.  Ep.  and  Gosp. ;  Acts  iv.  S — 12.  St. 
Matt.  i.  20—23.] 

10]  St.  Laurence,  the  Deacon  and  Martyr,  is  said  to  have 
been  of  Spanisli  extraction,  but  nothing  is  certainly  known 
respecting  his  early  years.  He  was  ordained  Deacon  by  St. 
Sixtus  II.,  and  soon  afterwards  appointed  chief  of  the  Seven 
Deacons  of  Rome.  The  Christians  were  at  this  time  suflering 
under  the  eighth  general  persecution,  and  the  Bishop  of  Rome 
was  led  fortli  to  martyrdom  in  a.d.  258.  Laurence,  the  Deacon, 
made  a  most  afieeting  appeal  to  be  allowed  to  sufier  with  his 
"father,"  whom  he  had  so  often  assisted  in  ottering  the  Holy 
Sacrifice.  This  did  not  come  to  pass ;  but  within  a  week  he  drew 
upon  himself  the  fury  of  the  persecutors  by  refusing  to  deliver 
up  the  property  of  the  Church,  and  showing  instead  the  poor 
Christians  as  the  real  treasures  of  Christ.  He  was  instantly 
seized,  and  put  to  the  torture,  but  could  not  be  compelled  to 
deny  Christ.  He  was  then  laid  on  an  iron  frame  with  bars  like 
a  gridiron,  and  slowly  burnt  to  death  over  live  coals.  He  suf- 
fered with  marvellous  patience  and  tranquillity,  praying  for  the 
conversion  of  Rome.  Prudentius,  in  a  beautiful  hymn,  ascribes 
the  final  conversion  of  the  city  to  this  martyr's  intercession. 
He  is  named  in  the  earliest  Roman  Calendar,  a.d.  354,  and  his 
name  has  always  been  in  the  Canon  of  the  Roman  mass.  No 
less  than  250  churches  are  dedicated  to  him  in  England,  and  he 
was  honoured  by  a  vigil  and  octave  in  this  country  as  well  as  at 
Rome.  He  is  one  of  the  three  "  Minor "  Saints  in  the  Calendar 
of  Queen  Elizabeth's  reign.  His  distinguishing  emblem  is  the 
gridiron,  and  he  is  represented  as  a  young  man  in  alb  and  dal- 
matic, carrying  a  clasped  book,  or  a  bag,  the  latter  in  allusion  to 
the  treasure  he  refused  to  deliver  up.  The  Palace  of  the  Escu- 
rial,  about  fifteen  miles  from  Madi'id,  was  built  by  Philip  the 
Second,  a.d.  1563,  in  place  of  a  monastery  dedicated  to  St.  Lau- 
rence which  he  had  been  obliged  to  demolish  in  some  military 
operations.  It  is  built  on  the  plan  of  a  gridiron,  which  form  is 
also  carried  into  all  the  details.  [Sar.  Ep.  and  Gosp. :  2  Cor.  L\. 
6—10.     St.  John  xii.  24—26.] 

28]  St.  Augcstine,  or  Austin,  was  one  of  the  most  illustrious 
of  the  Fathers,  and  is  honoured  as  one  of  the  Four  Doctors  of  the 
Western  Church.  He  was  born,  of  a  good  family,  a.d.  35 1-,  at 
Togaste,  in  Numidia.     His  mother  Monica  was  a  Christian;  hia 


father  Patricius,  a  Pagan.  Both  paid  great  attention  to  the 
education  of  their  son,  the  mother  to  his  spiritual  training,  the 
father  to  that  secular  education  which  was  the  foundation  of  his 
subsequent  fame  as  a  scholar.  After  being  taught  at  home  for  a 
while,  he  was  sent  to  Madaura  to  be  perfected  in  grammar  and 
rhetoric.  Returning  home  at  the  age  of  fifteen,  he  spent  a  year 
in  idleness,  and,  to  the  great  sorrow  of  his  holy  motlier,  acquired 
dissolute  habits.  After  this  he  was  sent  to  complete  his  educa- 
tion at  Carthage,  aud  here  he  plunged  still  deeper  into  vice  and 
dissipation.  He  did,  however,  devote  some  portion  of  his  time  to 
study,  and  began  to  read  the  Holy  Scriptures,  which,  of  course, 
he  could  not  at  this  period  of  his  life  appreciate.  He  then  fell 
into  the  Maniclnean  heresy,  which  appears  to  have  accorded  but 
too  well  W'ith  his  pride  of  intellect  and  profligacy  of  life.  St. 
Monica  was  deeply  grieved  at  the  errors  of  her  son,  and  woidd 
not  even  eat  with  him ;  but  being  assured  by  a  holy  Bishop  that 
the  son  of  so  many  prayers  and  tears  could  not  be  lost,  she 
became  reconciled  to  him  again.  About  this  time  he  began  to 
distrust  Manicheelsm,  and  took  to  scepticism.  Being  rhetoric 
professor  at  Milan  in  a.d.  384,  he  was  attracted  by  the  Sermons 
of  St.  Ambrose,  through  whose  influence  he  was  gradually  con- 
verted to  the  CathoUc  faith,  and  was  baptized  a.d.  387.  The  Tc 
Deum  is  sometimes  called  the  Hymn  of  St.  Ambrose  and  St. 
Augustine,  from  a  tradition  that  it  was  composed  and  sung  by 
them  on  this  occasion.  [See  p.  10.]  After  a  diligent  study  of 
St.  Paul's  Epistles  and  of  theology  generally  under  the  direction 
of  St.  Ambrose,  he  returned  to  Togaste,  where  he  formed  a  small 
society  of  brethren  who  devoted  themselves  to  a  religious  life. 
In  A.D.  391  he  was  admitted  to  Holy  Orders  by  Valerius,  Bishop 
of  Hippo,  whose  coadjutor  in  the  episcopate  he  became  in  395, 
having  spent  the  previous  four  years  in  retirement.  He  began 
to  write  against  the  Donatists  in  394.  In  396  he  succeeded 
Valerius,  and  was  obliged  to  occupy  the  Bishop's  residence,  but 
here  he  also  established  a  community  of  clergy  living  by  rule, 
which  afterwards  developed  into  the  Order  of  Augustinian  Canon?. 
After  an  episcopate  of  thirty-five  years  he  lived  to  see  Hippo 
besieged  by  the  Vandals.  Augustine  and  his  clergy  earnestly 
prayed  fur  dehverance  from  the  Church's  foes ;  but  in  the  third 
month  of  the  siege  he  died  of  a  fever,  on  August  28th,  a.d.  430, 
in  his  seventy-seventh  year,  and  was  buried  in  the  Church  of 
St.  Stephen.  He  had  been  summoned  to  the  third  general 
council,  but  the  Emperor's  messenger  ari'ived  just  too  late  to  fin*l 
him  alive.  Nearly  fifty  years  afterwards  the  African  Bishops 
carried  the  body  with  them  to  Sardinia,  whither  they  were 
banished  by  Huneric,  and  about  a.d.  710  it  was  purchased  from 
the  Saracens  by  the  Lombards,  and  solemnly  translated  to  the 
Church  of  St.  Peter  at  Pavia,  where  it  now  rests.  His  festival 
was  observed  at  Carthage,  a  century  after  his  death,  aud  is  a 
holyday  of  obligation  in  the  Spanish  dominions.  The  distin- 
guishing emblem  of  St.  Augustine  is  a  child  with  a  shell,  in  allu- 
sion to  his  vision  of  the  Infant  Jesus  pouring  water  into  a  hole  in 
the  sand  of  the  shore,  to  show  him  the  impossibility  of  imder- 
standing  the  mystery  of  the  Trinity.  Sometimes  a  heart,  or  an 
eagle,  are  represented  with  him.  [Sar.  Ep.  and  Gosp. :  Ecelus. 
xlvii.  8—11.     St.  Matt.  v.  13—19.] 

29]  This  minor  festival  of  St.  John  the  Baptist  comme- 
morates his  bemg  beheaded  at  the  instigation  of  Herodias,  as 
related  in  Matt.  xiv.  1—12.  It  is  probable  that  the  event 
took  place  shortly  before  the  Passover,  a.d.  32 ;  and  that  it  is 
celebrated  on  the  29th  of  August  as  the  day  on  which  some 
translation  of  his  relics  took  place.  Portions  of  his  head  are  said 
to  be  still  kept  at  Amiens  aud  at  Rome.  He  was  held  in  great 
honour  in  this  country,  upwards  of  390  churches  being  dedicated 
to  him,  and  his  decollation,  and  the  circumstances  connected  with 
it,  were  favourite  subjects  in  mediaival  representations.  The 
nativity  of  St.  John  the  Baptist  (June  24th)  is  observed  as  his 
"•reater  festival,  probably  because  of  his  miraculous  birtli,  and  its 
connexion  with  that  of  our  Blessed  Lord.  The  Agnus  Dei  is  his 
distinn-uishing  emblem,  and  he  is  represented  clad  in  skins, 
carrying  a  vexillum  or  pennon  with  'he  words  iVce,  agnus  Dn 
[Prov.  X.  28-32,  and  xi.  3.  6.  8-lJv     St.  Mark  vi.  17-29.] 


54] 


THE  CALENDAR  WITH  THE  TABLE  OF  LESSONS. 


SEPTEMBER  hath  30 

Says. 

A.D. 

1871. 

A.D.  1661. 

Morning  Prayer. 

Evening  Prayer. 

Morning  Prayer.  (Evening 

Prayer. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1  Lessn. 

2  Lessn. 

1  Lessn. 

3  Lessn. 

■ 

f 

Calendse. 

Giles,  Abbot  and  Confcasor. 

EzeMel  13  c. 
[17 

1  Cor.  11 V.  17 

Ezekiel  14  to 
[o.  12 

Mark  6  v.  21 

Hos.   14 

Matt.    2 

Joel      1 

Rom.    2 

? 

p 

4.  Non. 

14  0.  12 

12  to  V.  28 

16  t>.  41 

6  to  c.  14 

Joel      2 

3 

3 

3 

3 

A 

3.  Nun. 

18  to  V.  19 

12  c.  28  and 
[13 

18  c.  19 

6  0.  14  to  r. 
[30 

Amos  1 

4 

Ajnos  2 

4 

4 

h 

Pr.  Non. 

20  to  V.  18 

14  to  0.  20 

20  0.  18  toe. 

6  c.  30 

3 

6 

4 

S 

S 

20  0.  33  to  n. 

14  V.  20 

22  V.  23  [33 

7  tor.  24 

6 

6 

6 

6 

6 

d 

8.  Id. 

24  V.  15  [44 

15  to  V.  35 

26 

7  c.  24  to  8 

[c.  10 

8  c.  10  to  9 

7 

7 

S 

7 

7 

e 

7.  Id. 

Eimorchus,  Bishop  of  Orleans.              27  to  v.  26 

15  V.  35 

27  0.  26 

9 

8 

Obadiah 

8 

[c.2 

[3 

8 

f 

6.  Td. 

Nativity  of  the  Blessed  Virgin  Mar>  . 

28  to  V.  20 

16 

31 

9  c.2toii.30 

Jonah  1 

9 

Tonah  2. 

9 

9 

e 

6.  Id. 

32  to  t>.  17 

2  Oor.  1  to  c. 
[23 

33  to  V.  21 

0  0.30 

4 

10 

Micah  1 

10 

10 

A 

4.  Id. 

33  c.  21 

lti.23to2D. 

[14 

34  to  c.  17 

10  to  c.  32 

Micah  2 

11 

3 

11 

n 

h 

3.  Id. 

34  V.  17 

2ii.l4and3 

36  t>.  16  to  V. 

10  0.  32 

4 

12 

5 

12 

ta 

c 

Pr.  Id. 

37  to  V.  15 

4 

37  P.  15  [3S 

11  toe.  27 

6 

13 

7 

13 

13 

d 

Idas. 

47  to  II.  13 

6 

Daniel  1 

11  o.  27  to 
[12  V.  13 

Nah.    1 

14 

Nah.    2 

IJ 

u 

e 

13.  Cal.  Oct. 

Holy  Cross  Bar. 

Daniel  2  to  d. 

[2i 

6  and  7  0.  1 

2  0.24 

12  0.   13  to 
[o.  36 

3 

15 

Hab.    1 

15 

15 

f 

17.  Cal. 

3 

7  0.  2 

4  to  V.  19 

12  o.  35  to 
[13  c.  14 

Uab.    2 

16 

3 

16 

16 

K 

16.  Cal. 

4t>.  19 

8 

6  to  V.  17 

13  V.  11 

Zeph.  1 

17lZeph.   2 

1  Cor.  1 

17 

A 

15.  Cal. 

Lambert,  Bishop  and  Martyr. 

6r.  17 

9 

6 

14  to  o.  27 

3 

IN'lIas.     1 

2 

IH 

1) 

14.  Cal. 

7  to  V,  15 

10 

7t>.  15 

14  0.  27  to  c. 

Hag.    2 

ISZeih.    1 

3 

19 

c 

13.  Cal. 

9  to  !J.  20 

11  to  V.  30 

9  I).  20 

14  0.  63  [63 

Zee.  2, 3 

20          4,  6 

4 

20 

d 

12.  Cal. 

Fast. 

10  to  V.  20 

11    V.  30  to 
[12  V.  14 

12 

15  to  0.  42 

6 

21               7 

5 

21 

e 

11.  Cal. 

.5.  iHattt)ti»,  9p.,  eban.,  an!)  iHatt. 

12  V.  14  and 
[13 
Gal.  1 

15  0.42  and 

[16 

Luke  1  to  0. 

22 

6 

?,•> 

f 

10.  Cal. 

Hosea  2  V.  14 

Hosea  4  to  c 

8 

23 

9 

7 

[13 

[26 

•« 

ff 

9.  Cal. 

6  D.  8  to  6  r. 

2 

7l!.  8 

1  0.  26  to  V. 

10 

2J 

11 

S 

24, 

A 

8.  Cal. 

8                [7 

3 

9 

Ic.  57    [57 

12 

25 

13 

s 

S5 

1) 

7.  Cal. 

10 

4  to  c.  21 

H  andl2  to 

2  to  c.  21 

U 

26IMal.      1 

IC 

26 

c 

6.  Cal. 

S.  Cyprian,  Archb.  of  Carthage  and 
[Martj-r. 

13  to  V.  15 

4  V.  21  to  5 
[r.  13 

11         [c.  7 

2  c.  21 

Mai.     2 

27i              3 

11 

27 

d 

5.  Cal. 

Joell 

6  c.  13 

Joel 2  tor.  16 

3  to  0.  23 

4 

28 

Tobit  1 

12 

28 

e 

4.  Cal. 

2  5.  15  to  V. 

6 

2  0.  28  to  : 

4  to  c.  16 

Tobit  2 

Mark    1 

a 

13 

29 

f 

3.  Cal. 

S-.  fHirbaet,  anlj  all  Snocls. 

[25 

[r.9 

•2 

•14 

30 

g 

Pr.  Cal. 

S.  Jerome,  Pr.  Conf.  and  Doct. 

3  0.9 

Eph.  1 

Amos  I  and  2 
[too.  4 

4  c.  16 

4 

3 

6 

15 

•  There  are  proper  Second  Lessons  for  both  Morning  and  Evening  Prayer,  and  the  ordinary  ones  were  doubtless  left  in  by  mistake. 


Comparative  View  of  the  Calendar  for  SEPTEMBER. 


1 

2 
3 
4 
5 
6 
7 
8 
9 
10 
11 
12 
13 
14 
15 
16 

17 

IS 
19 
20 
21 
22 

23 
2i 
25 

26 
27 
23 
29 
30 


Bede,  a.d.  735 


Nativity  of  St.  Mary. 

SS.  Prothus  and  Jacinthus. 

SS.  ComeUus  and  Cj-prian. 


St.  Matthew. 

St.  Maurice  and   his  fellow- 
CMartyre. 

Conception  of  St.  John  B. 


SS.  Cosmos  and  Damian. 


St.  Michael. 
St.  Jerome. 


Salisbury  Use,  a.d.  1514. 


SS.  Giles  and  Friscus. 


Transl.  of  St.  Cuthbert. 
St.  Berl  inus. 


Nativity  of  B.  V.  Mary. 
St.  Grorgonius. 

SS.  Prothus  and  Jacinthus. 


Holy  Cross  Day.    SS.  Come- 
[Uus  and  C^-prian, 
St.  Edith. 

St.  Lambert. 


S3.  Matthew  and  Laudus. 
St.  Maurice  and  his   fellow- 
[Martyrs, 
St.  Thecla. 

St.  Firmin. 

SS.  Cyprian  and  Justina. 

SS.  Cosmas  and  Damian. 

St.  Michael. 
St.  Jerome. 


Modem  Koman. 


Eastern. 


SS.    Raymond   Nonnatua,    Giles,    and    the  New  Tear's  Day,    Joshua. 
St.  Stephen,  King.  [Twelve  Brethren. 


St.  Lam'ence  Justinian. 


Nativity  of  B.  V.  Mary.    St.  Adrian. 

St.  Gorgonius. 

St.  Nicolas  of  Tolentiuum. 

SS.  Protus  and  Hyacuith. 


Exaltation  of  the  Holy  Cross. 
St.  Nicomedes. 

SS.  Cornelius  and  Cyprian,  Euphemia,  Lucy 
[and  Geminianus. 
Impression  of  the  S.  wounds  of  St.  Francis. 
St.  Joseph  of  Cupertiniuu. 
St.  Junuarius  and  his  Companions. 
St.  Eustacbius  and  his  Companions. 
St.  Matthew. 

SS.  Thomas  of  Villanova,  Maurice  and  his 
[Companions. 
SS.  Linus  and  Thecla. 
Blessed  Virgin  Mary  of  Mercy. 

SS.  Cyprian  and  Justina. 
SS.  Cosmas  and  Damian. 
SU  Wenceslaus. 
St.  Michael. 
St.  Jerome. 


Moses  the  Prophet. 
Zachai'ias,   Father  of  St.  John 
[Baptist. 

Nativity  of  B.  V.  Mary. 
SS.  Joachim  and  Anna. 


Exaltation  of  the  Holy  Cross. 
St.  Euphemia. 


St.  Quadratus,  Apostle. 


Conception  of  St.  John  B. 
St.  Thecla. 


THE  MINOR  IIOLYDAYS  OF  SEPTEMBER. 


[55 


]J  The  accounts  of  the  life  of  St.  Giles,  or  jEgidius,  are 
ratlier  confused,  on  account  of  there  liaving  been  an  Abbot  of 
Aries  of  the  same  name  in  the  preceding  century.  Tiie  saint 
commemorated  on  this  day  was  born  at  Athens,  about  the  middle 
of  the  seventh  century,  and  was  of  noble  parentage.  AVlien  a 
young  man  he  sold  all  that  he  had,  and  retired  into  a  forest  in 
the  diocese  of  Nismes,  where  he  lived  in  seclusion  with  one  com- 
panion named  Veredemus.  Here  they  lived  on  such  food  as  the 
forest  afforded,  and  were  nourished  also  by  the  milk  of  a  tame 
hind.  The  creatm-e  having  been  scented  by  the  King's  dogs,  was 
driven  to  her  masters  for  protection,  and  thus  the  King  discovered 
St.  Giles  in  his  retreat.  Here  he  gave  him  land  for  a  monastery 
of  Benedictine  monks,  where  he  ruled  as  abbot  for  upwards  of 
fifty  years,  and  the  spot  was  called  Vallis  Flaviana,  from  the 
name  of  its  founder,  Flavins  Wamba.  In  A.D.  720  he  had  to 
take  refuge  from  the  Saracens  at  Orleans.  He  was,  however, 
enabled  to  return  to  his  abbey,  where  he  died,  A.D.  725.  Prom 
his  being  said  to  have  refused  to  be  cured  of  a  lameness,  he  is 
esteemed  as  the  patron  of  cripples,  and  the  churches  dedicated  to 
him,  which  are  numerous  both  in  this  country  and  on  the  Conti- 
nent, have  generally  been  in  the  suburbs  of  cities,  in  order  to 
afford  poor  and  lame  travellers  a  ready  opportunity  of  resorting 
to  them,  on  their  entering  from  the  country.  [Sar.  Ep.  and 
Gosp.:  Ecclus.  xxxix.  5— 9.     St.  Luke  xi.  33— 36.] 

7]  St.  ErrNUBCHns,  or  Evortius,  Bishop  of  Orleans,  was  famous 
in  the  ancient  Western  Martyrologies,  and  hence  probably  has 
found  a  place  in  our  Calendar.  There  are  various  stories  relating 
to  him,  but  no  important  information  of  a  reliable  nature,  farther 
than  that  he  llourished  about  the  middle  of  the  fourth  century. 
He  is  said  to  have  been  pointed  out  as  a  fit  person  for  the  office 
of  a  bishop  by  a  dove  alighting  on  his  head ;  but  the  story  is 
told  of  others,  and  is  plainly  symbolical  of  his  designation  for 
that  office  by  the  Holy  Ghost. 

8]  The  institution  of  the  Feast  of  the  Nativity  of  the 
Blessed  Virgin  has  been  ascribed  to  Pope  Sergius,  cir.  a.d.  695, 
and  was  universally  celebrated  in  Mediajval  times,  with  octave 
and  rigil.  We  have  no  other  particulars  respecting  the  parentage 
of  the  Blessed  Virgin,  than  that  she  was  "of  the  house  and 
lineage "  of  David.  Tradition  names  her  father  Joachim,  and 
her  mother  St.  Anne  (see  July  26).  [Sar.  Ep.  and  Gosp. :  Ecclus. 
xxiv.  17 — 22,  and  Wisd.  iv.  1 — 7.  Alternate  days  during  the 
Octave,  St.  Matt.  i.  1—16.     The  Octave,  St.  Luke  xi.  27,  28.] 

14]  Holy  Ckoss  Day. — This  is  also  called  the  Feast  of  the 
Exaltation  of  the  Holy  Cross ;  and  though  it  is  not  in  Bede's 
Calendar,  it,  as  well  as  the  3rd  of  May,  was  called  "  Roodmas- 
day  "  by  our  Saxon  ancestors.  It  is  kept  in  honour  of  the  public 
exposition  of  a  portion  of  the  Cross,  in  the  basilica  erected  at 
Jerusalem  by  the  Empress  Helena  (see  May  3).  This  church 
was  solemnly  consecrated  on  Sept.  13,  A.D.  335,  and  on  the  next 
day,  being  Sunday,  the  precious  relic  was  exposed  fi'om  a  lofty 
place  within  the  building.  The  custom  was  continued  annually, 
and  so  the  festival  has  been  observed  on  this  day  ever  since,  both 
in  the  East  and  in  the  West.  This  festival  also  commemorates 
that  famous  appearance  of  the  "  sign  of  the  Son  of  Man  in  the 
heavens "  which  is  said  to  have  decided  the  conversion  of  the 
Emperor  Constantino ;  and  another  event  connected  with  it  is 
the  recovery  by  Heraclins  (a.d.  629)  of  that  portion  of  the  Cross 
which  had  been  c.irried  away  from  Jerusalem  by  Chosroes,  King 
of  the  Persians,  A.D.  614.  There  are  no  less  than  106  churches  in 
England  imdcr  the  designation  either  of  Holy  Rood  or  of  St.  Cross. 

The  Ember  Days  in  September  arc  the  Wednesday,  Friday,  and 
Saturday  after  Holy  Cross  Day.  [Sar.  Ep.  and  Gosp. ;  Gal.  v. 
10-12,  and  vi.  12-14.     St.  John  xii.  31-36.] 

17]  St.  Lambekt,  or  Landebert,  was  born  of  Christian  parents 
of  rank  and  wealth,  at  Maestricht,  where,  after  a  careful  educa- 
tion, he  was  committed  to  the  care  of  St.  Theodard,  the  Bishop, 
at  whose  death  he  succeeded  to  the  see.  When  Cliilderic,  King 
of  Prance,  was  dethroned  and  murdered,  in  a.d.  673,  Lambert, 
who  was  known  to  be  his  friend,  was  driven  into  exile.  Being 
afterwards  restored,  he  laboured  much  for  the  conversion  of  the 
Iieathen.  In  the  fortieth  year  of  his  episcopate  he  was  mur- 
dered, on  the  17th  of  September,  a.d.  709,  having  incurred  the 


anger  of  the  King's  officer,  Pepm,  Lord  of  Herstal,  by  boldly  re- 
buking vice  ;  and  thus  he  came  to  be  considered  a  martyr.  Through 
the  translation  of  his  relics  thither,  the  village  of  Liege  became 
a  city ;  but  the  Cathedral  of  St.  Lambert  was  destroyed  at  thg 
Revolution.  [Sar.  Ep.  and  Gosp. :  Heb.  v.  1 — 6.  St.  Matt.  ix. 
35—38,  and  x.  7,  8.  16.] 

26]  St.  Cypeian,  Aechbishop  of  Carthage,  and  Maetye. 
— This  festival  was  originally  kept,  together  with  that  of  St.  Cor- 
nelius, Bishop  of  Rome,  on  the  14th  of  September,  but  on  account 
of  Holy  Cross  Day,  was  transferred  to  the  16th,  on  which  day  the 
E.astern  and  Roman  Churches  still  keep  it,  as  did  the  Medieval 
English  Church.  In  the  Sannn  and  Roman  Calendars  the  26th 
was  devoted  to  another  St.  Cyprian,  a  converted  magician  of 
Antioch.  The  famous  St.  Cyprian,  of  Carthage,  was  born  in  that 
city  to  the  rank  of  a  senator,  and  for  many  years  he  was  cele- 
brated for  his  eloquence,  and  as  a  teacher  of  rhetoric.  When 
past  middle  age  he  was  converted,  and  having  been  prepared  for 
baptism  by  a  priest  named  Caecilius,  he  took  from  him  his  Chris- 
tian name.  Being  ordained  priest,  he  soon  after  this  succeeded 
Donatus  in  the  see  of  Carthage,  A.D.  218.  He  is  described 
as  having  been  a  model  of  what  a  bishop  ought  to  be.  But 
the  Decian  persecution  soon  disturbed  the  Church,  and  the 
decree  reached  Carthage,  a.d.  250.  The  heathen  furiously  raged 
together,  crying,  "  Ci/prianus  ad  Jeones ;  Cf/prlanus  ad  hestias" 
and  also  calling  him  Coprianus  in  contempt,  thus  fulfilling  lite- 
rally the  words  of  St.  Paul  (1  Cor.  iv.  13).  He  used  the  liberty 
which  our  Lord  had  given  (St.  Matt.  x.  23)  to  flee  fi'om  per- 
secution for  the  sake  of  his  flock,  and  after  the  death  of  the 
tyrant  was  enabled  to  return.  Great  difficulty  was  now  felt 
respecting  the  restoration  of  those  who  had  lapsed,  and  St. 
Cyprian  assembled  a  synod,  at  which  a  wise  and  moderate  con- 
clusion was  arrived  at.  About  a.d.  255  arose  that  famous  con- 
troversy with  St.  Stephen,  Bishop  of  Rome,  on  the  subject  of 
heretical  baptism,  which  shows  so  conclusively  that  the  Afi'ican 
Church  did  not  consider  that  the  word  of  the  Bishops  of  Rome  at 
once  settled  any  such  matter.  St.  Cyprian  held,  contrary  to  the 
opinion  which  has  generally  prevailed  since,  that  snch  baptism, 
even  if  administered  with  the  right  words  and  the  right  matter, 
was  invalid.  He  was  at  last  belieaded  by  the  Emperor  Galerius, 
Sept.  14,  A.D.  258.  His  works  have  great  value.  [Sar.  Ep.  and 
Gosp. :  Wisd.  V.  15-19.     St.  Matt.  x.  23— 25.J 

30]  St.  Jekome,  Priest,  Confessor,  and  Dootoe. — This 
celebrated  Father  was  bom  at  Stridonium  (now  Sdrigni),  in  Italy, 
near  Aquiloia,  about  A.D.  342.  He  was  educated  in  his  native 
town  for  some  years,  and  then  was  sent  to  Rome  to  study  xmdor 
Donatus  and  Victorinus,  two  famous  grammarians.  Here  he 
made  great  progress,  being  stimulated  by  the  feeling  that  the 
Christians  were  despised  as  too  illiterate  to  worthily  explain  their 
tenets.  He  then  travelled  through  Thrace  and  the  provinces  of 
Asia  Minor,  after  which,  in  disgust  at  the  half-pagan  manners  of 
the  Christians,  he  retired,  at  the  age  of  thirty-one,  to  a  desert  in 
Syria,  where  he  led  a  very  austere  and  studious  life.  Here  he 
studied  Hebrew  with  a  converted  Jew;  and  after  visiting  Jerusalem 
and  Bethlehem  was  ordained  priest  at  Antioch,  A.D.  378.  After 
this  he  led  a  very  wandering  life,  studying  at  all  tlie  great  seats 
of  learning,  and  living  in  constant  mortification.  The  latter  p.art 
of  his  life  was  mainly  occupied  in  writing  against  heretics.  He 
peacefully  departed,  Sept.  30,  A.D.  420,  and  was  buried  in  a 
monastery  he  had  founded  at  Bethlehem,  whence  his  body  was 
afterwards  translated  to  the  Church  of  St.  Maria  Maggiore  a* 
Rome.  His  greatest  work  was  the  translation  of  the  Scriptures 
into  Latin,  and  he  was  well  fitted  for  it  by  his  knowledge  of 
Eastern  languages,  localities,  manners,  and  customs.  This  formed 
the  basis  of  the  Latin  Vulgate,  from  which  were  taken  most  of 
the  portions  of  Scripture  used  in  the  Western  Offices,  and  which 
has  been  universally  received  in  the  Latin  Church. 

St.  Jerome"  is  represented  as  an  old  man  engaged  in  study, 
with  a  skull  near  him.  He  has  generally  a  lion  by  his  side,  and 
wears  or  has  near  him  a  broad  hat,  having  cords  ending  in  plain 
tassels,  similar  to  that  of  a  cardinal,  but  the  cords  of  the  latter 
cud  in  a  sort  of  network  terminating  in  tassels.  [Sar.  Ep.  and 
Gosp. :  Ecclus.  xlvii.  8—11.     St.  Matt.  v.  13—19.] 


56] 

THE   CALENDAR  WITH  THE  TABLE   OF  LESSONS. 

OCTOBER  hath  31  Days. 

A.B.  1871.                                 1 

A.D.  1661. 

Morning  Prayer. 

Evening  Prayer. 

Morning  Prayer.  Evening  Prayer 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

ILessn. 

2Le86n.  1  Lessn.^ 

2  Lessn. 

1 

A 

CalendsB. 

Renu^ns,  Bishop  of  RhemeB. 

Amos  2  V.  4  to 

Eph.  2 

Amos  iv.i 

Luke  6  to  o. 

Tobit  7 

1               1 
Mark  4  Tobit  8 

1  Cor.  16 

[3  c.  9 

[17 

2 

b 

6.  Non. 

6  to  0.  18 

3 

6  0.  18  to  6     6  c.  17    ~    1 

[c.  9                          ' 

9 

5 

10 

2Cor.   1 

3 

c 

5.  Non. 

7 

4  to  ».  25 

8 

6  too.  20 

11 

6 

12 

2 

4 

a 

4.  Non. 

9 

4  V.  25  to  5  Obadiah 

[f.  22 
6  V.  22  to  6,  Jonah  2 

[o.  10 

6  0.20 

13 

7 

14 

3 

6 

e 

3.  Non. 

Jonah  1 

7  to  tJ.  24 

Judith  1 

8 

Judith  2 

4 

6 

f 

Pr.  Non. 

Faith,  Virgin  and  SlartjT. 

3 

6  0.  10 

4 

7  0.24 

3 

9 

4 

6 

7 

g 

Nonie. 

Micah  1  to  V. 

Phil.  1 

Micah  2 

8  to  0.  26 

6 

10 

6 

6 

8 

A 

8.  Id. 

3              [10 

2 

4 

8  0.  26 

7 

11 

8 

7 

9 

b 

7.  Id. 

S.  Denys,  Areop.  B.  and  M. 

5 

3 

6 

9  to  0.  28 

9 

12 

10 

8 

10 

c 

6.  Id. 

7 

4 

Nahum  1 

9  c.  28  to  0. 

[61 

9  0.61  to  10 

11 

13 

12 

9 

U 

a 

6.  Id. 

Nahum2 

Col.  1  to  ti.  21 

3 

13 

14 

14 

10 

[o.  17 

12 

e 

4.  Id. 

Habakkuk  1 

1  c.  21  to  2  Habakkuk  2 

10  0.  17 

IS 

15 

16 

11 

13 

f 

3.  Id. 

TranslaUoo  of  King  Edward  Con- 
[fessor. 

3 

If.  o 
2  c.  8 

Zephaniah  1 
[to  V.  14 

11  to  V.  29 

Wisd.  1 

16 

Wisd.  2 

12 

14 

g 

Pr.  Id. 

Zephaniah  1 
[0.14  to  2  0.4 

3  to  V.  18 

2t).  4 

11  0.  29 

3 

Lu.lto39 

4 

13 

15 

A 

Idas. 

3 

Sc.  18and4Haggai  I 

12  to  0.  35 

6 

10.39 

6 

Galat.  1 

le 

b 

17.(;al.Nov. 

Haggai2t0D. 

[10 

Zechariah    1 

1  Thoss.  1 

2v.  10 

12  0.  35 

7 

2 

8 

2 

17 

c 

IB.  Cal. 

Etheldreda.  Virg. 

2 

Zechariah    1 

13  to  0.  IS 

9 

3 

10 

3 

H 

d 

15.  Cal. 

S.ILukt,  Etoangclisl. 

[to  V.  18 

3 

[c.  18  and  2 

13  0.  18 

4 

4 

19 

e 

U.  Cal. 

3 

4 

4 

14  to  0.  25 

11               6 

12 

5 

20 

f 

13.  Cal. 

S 

6 

6 

14  0.  26  to 
[15  0.  11 

13 

6 

14 

6 

21 

fr 

12.  Cal. 

7 

2  Thess.  1 

8  to  V.  14 

16  0.  11 

15 

7 

16 

Ephes.l 

22 

i 

11.  Cal. 

8  r.  14 

2 

9  0.9 

16 

17 

S 

18 

2 

23 

b 

10.  Cal. 

10 

3 

11 

17  to  V.  20 

19 

9 

Ecclvis.1 

3 

24 

c 

9.  Cal. 

12 

1  Tim.  I  to  r. 

[18 

1  V.  18  and 

13 

17  0.  20 

Ecclus.2 

10 

3 

4 

25 

d 

8.  Cal. 

Crispin,  Martyr. 

14 

Malachi  I 

18  to  t>.  31 

4 

11 

6 

5 

26 

e 

7.  Cal. 

Malachi  2 

3              [2 

3  to  r.  13 

18  0.31  to  19 

[o.  11 

19  c.  11  to 

6 

12 

' 

6 

27 

f 

6.  Cal. 

Fast. 

3  c.  13  and 

4 

Wisdom  1 

8 

13 

9 

Phil.     1 

[1 

[o.  28 

28 

g 

5.  Cal. 

S.  Simon  &  S.  3utit,  ap.  &  fBotlBt. 

5 

19  c.  28 

14 

2 

1 

28 

A 

4.  Cal. 

Wisdom  2 

6 

4t>.  7 

20  to  0.  27 

10 

15 

11 

3 

30 

b 

3.  Cal. 

6  to  t>.  22 

2  Tim.  1 

6  0.  22  to  7 
[i>.  15 

20  0.  27  to 
[21  0.  6 

12 

18 

13 

4 

31 

c 

Pr.  Cul. 

Fast. 

7r.  15 

2 

8  to  c.  19 

21  c.  6 

14 

17 

15 

Culos.  1 

i 

\ 

Comparative  View  of  the  Calendar  for  OCTOBER. 

Bede,  i 

L.D.  735. 

SaUsbnry  Use,  a.d.  1614. 

Modem  Roman. 

Eastera. 

1 

St.  Romedius. 

SS.  Eemigius  and  Melorus. 

St.  Remigius. 

St.  Ananias,  Apostle. 

2 

SS.  Thomas  of  Hereford  and 

The  Guardian  Angels. 

SS.  Cyprian  and  Justi:ia. 

3 

"Pasaio   daon 

Lun    Heuveddo- 

[Leger. 

St.  Thomas,  Bishop  of  Hereford. 

St.  Dionysius  the  Areopagite. 

1         * 

[nun." 

St.  Francis  of  Assisiimi. 

6 

SS.  Placidus  and  Companions. 

6 

St.  Faith. 

St.  Uruiio. 

St.  Thomas,  Apostle. 

7 

SS.  Marcus  and  Marcellian. 

SS.  Mark,  Sergius,  Bacchus,  Marcellus,  nn( 

1 

1                                                            [Apuleius 

8 

[Martyrs. 

St.  Bridget. 

9 

SS.  Marcellinu 

s  and  Genuns. 

St.  Dionysius  and  his  f'ellow- 

SS.  Dionysius,  Rnsticus,  and  Eleutherius. 

St.  James,  son  of  Alphaus. 

in 

St.  Paulinus. 

St.  Geron  and  his  fellow-Mart. 

St.  Paulinus. 

11 

St.  Nichasius  and  his  fellow- 

St.  Francis  Borgia. 

St.  Phihp  the  Deacon. 

Vi 

[Martyrs. 

St.  Wilfrid. 

1      l.-i 

Trans.ofSt.Edward  Confessor. 

St.  Edward,  King. 

u 

St.  Calixtus. 

St.  Callistus. 

1.J 

.St.  Wulfran. 

St.  Teresa. 

St.  Lucian  of  Antiocb. 

IR 

St.  Michael  of  the  Mount. 

St.  Longinus  the  Centurion. 

17 

St.  Etheldreda. 

St.  Hedwiges. 

Hosea  the  Prophet. 

Is 

St.  Luke. 

St.  Luke. 

St.  Luke,  Evangelist. 

St.  Luke,  Apostle  and  Evang. 

19 

20 

St.  Frideswide. 

St.  Peter  of  Alcantara. 

Joel  the  Prophet. 

21 

The  11,000  Virgins. 

SS.    Ursula   and   Companions,    and    Hila 

[rion 

22 

St.  John  Cantius. 

2;) 

St.  Romanos. 

Feast  of  our  Most  Holy  Redeemer. 

St.  James,  Apostle  and  brother 

24 

St.  Raphael,  Archangel. 

[of  God. 

25 

SS.  Crispin    and   Crispinian, 

SS.   John  of  Beverley,    Chrysanthus,  anc 

1 

20 
27 

[and  St.  John  of  Beverley. 

St.  Evaristus.                                         [Daria 

2S 

SS.  Simon  and 

Jude. 

SS.  Simon  and  Jude. 

SS.  Simon  and  Jude. 

29 

Venerable  Bede. 

The  Patriarch  Abraham. 

30 

[nns,  Ac. 

31 

St.  Quintin. 

SS.    Stachys,    Amplias,    Urba- 

THE  MINOR  HOLYDAYS  OF  OCTOBER. 


[57 


1]  St.  Remiqius,  Bishop  of  Kheims.— This  saint,  often 
called  St.  Rcmi,  the  "Apostle  of  France,"  was  bom  about  a.d.  439, 
of  noble  parents,  long  after  their  other  children,  his  birth  having 
been  foretold  by  a  hermit  named  Montanus.  He  received  an 
education  suitable  to  his  station,  and  was  always  remarkable  for 
the  holiness  of  his  life.  So  celebrated  was  he  for  his  spiritual 
and  other  qualifications,  that  he  was  made  Bishop  of  Rheims  in 
the  twenty-second  year  of  his  age,  and  was  afterwards  made 
Primate  of  Gaul,  since  which  time  Rheims  has  been  the 
Metropolitan  See  of  France.  He  is  most  known  as  having  been 
instrumental  in  the  conversion  of  King  Clovis,  fi'om  whom  the 
subsequent  French  kings  appear  to  have  derived  the  titles  of 
"  Eldest  Son  of  the  Church,"  and  "  Most  Christian  King."  The 
ampulla  with  which  St.  Bemi  anointed  Clovis  at  his  baptism  is 
still  preserved  at  Rheims,  and  has  generally  been  used  at  the 
coronations  of  the  French  kings.  He  died  in  the  ninety-sixth 
year  of  his  age,  and  seventy-third  of  his  episcopate,  and  was 
buried  in  the  Church  of  St.  Christopher  at  Rheims.  His  body 
was  translated  to  the  Benedictine  Abbey,  Oct.  1st,  1019,  since 
which,  Oct.  1st  has  been  his  festival  instead  of  Jan.  13th,  the  day 
of  his  death.  His  distinguishing  emblem  is  a  dove  bearing  the 
ampulla.  [Sar.  Ep.  and  Gosp. ;  Heb.  vii.  23 — 27.  St.  Luke  xii. 
35—40.] 

6]  St.  Faith,  V.  and  M. — This  Virgin  Martyr,  also  called  Fides, 
suffered  under  Datian,  the  Roman  Prefect  of  Gaul,  in  the  latter 
part  of  the  third  century.  She  was  born  of  Christian  parents, 
and  while  still  very  young  was  brought  to  her  trial.  Refusing  to 
sacrifice  to  Diana,  she  boldly  confessed  Christ,  notwithstanding 
the  most  horrible  tortures ;  endeavouring,  as  she  said,  to  support 
in  reality  what  her  name  signified.  She  was  at  last  beheaded, 
having  been  previously  beaten  with  rods,  and  bound  with  chains 
to  a  brazen  bed,  under  which  fire  was  placed ;  when  several  of  the 
spectators,  rebuking  the  tyrant,  and  following  her  example  in 
refusing  to  sacrifice,  suffered  with  her.  St.  Viuccnt  (see  Jan. 
22)  endured  many  tortures  under  this  same  Datian,  who  appears 
to  have  been  one  of  the  greatest  monsters  of  cruelt}'  that  the  ages 
of  persecution  ever  produced.  St.  Faith  is  represented  with  the 
instruments  of  her  martyrdom,  and  wears  the  crown  of  victory. 
Sixteen  churches,  including  that  under  the  choir  of  St.  Paul's 
Cathedral,  which  is  now  used  only  for  burials,  are  dedicated  to 
her.  [Sar.  Ep.  and  Gosp.:  Ecclus.  li.  9—12.  St.  Matt.  xiii. 
44^52.] 

9]  St.  Dents  Akeop.,  B.  and  M.— It  would  seem  that  in  the 
Roman  and  Sarum  Missals  this  saint  has  been  confounded  with 
the  Patron  of  France,  for  the  "companions"  of  this  later  St. 
Denjs  are  mentioned  together  with  him  in  the  Calendar,  Collect, 
&c.,  while  the  Epistle  is  from  the  Acts  of  the  Apostles,  and  relates 
to  the  conversion  of  "Dionysius  the  Areopagite,"  the  "woman 
named  Daniaris,  and  others  with  them  ;"  an  inconsistency  which 
remains  to  this  day  in  the  Roman  Offices.  St.  Denys,  or  Diony- 
sius, was  a  member  of  the  Upper  Council  of  Athens,  which  held 
its  sittings  on  "  Mars'  Hill,"  and  was  converted  by  the  preaching 
of  St.  Paul  when  the  Apostle  was  brought  before  that  Court. 
Eusebius  mentions  him  as  having  been  first  Bishop  of  Athens, 
where  also  he  is  related  to  have  suffered  martyrdom  under  Domi- 
tian,  cir.  A.D.  96.  The  celebrated  treatise  on  the  Heavenly 
Hierarchies,  ascribed  to  him,  is  generally  considered  to  be  spurious. 
In  the  Greek  Church  he  is  commemorated  on  the  third  of 
the  month.  This  saint  has  no  distinguishing  emblem,  but  his 
namesake  of  France  bears  a  mitred  head  in  his  hands,  symbolizing 
his  death  by  decapitation.  [Sar.  Ep.  and  Gosp. :  Actsxvii.  16— 31. 
St.  Luke  vi.  17—23.] 

13]  Teansl.  of  KiNa  Edwaeb  Conp.— St.  Edward  the  Con- 
fessor is  pre-eminently  our  national  saint.  He  was  born  in 
Oxfordshire,  and  succeeded  his  father.  King  Ethelred,  a.d.  1041. 
Having  suffered  much  at  the  hands  of  the  Danes,  he  had  in  his 
youth  vowed  to  make  a  pilgrimage  to  Rome,  and  wished  to  fulfil 
his  intention  as  soon  as  he  became  King.  But  such  was  the 
danger  attending  his  absence  from  England,  that  Leo  IX.  dis- 
pensed with  the  perfonnance  of  the  vow  on  condition  that  he 
would  give  to  the  poor  the  money  the  pilgrimage  would  have 
cost  him,  and  found  or  re-found  a  monastery  in  honour  of  St.  Peter. 


This  led  to  the  re  estabUshment  of  the  then  ancient  Abbey  of 
Westminster  on  a  new  and  magnificent  footing.  The  buildings 
were  completed  and  solemnly  dedicated  to  St.  Peter  on  the  Feast 
of  the  Holy  Innocents,  a.d.  1065,  and  considerable  portions  of 
them  remain  to  this  day.  The  King  was  unable,  through  sickness, 
to  be  present  at  the  dedication,  and  only  just  lived  to  know  that 
the  work  was  accomplished,  for  he  died  January  5th,  a.d.  1066, 
and  was  buried  in  the  new  Abbey  Church  before  the  high  altar, 
a  great  concourse  of  nobles  and  ecclesiastics  attending.  His 
tomb  was  adorned  with  silver  and  gold  by  William  the  Conqueror, 
and  enclosed  in  a  shrine.  The  body  was  removed  by  St.  Thomas 
of  Canterbury  to  a  richer  shrine,  Oct.  13th,  A.D.  1163,  and  after 
the  rebuilding  of  the  church  by  Henry  III.,  that  monarch  had  a 
most  sumptuous  shrine  erected,  the  wreck  of  which  still  remains, 
with  a  superstructure  of  wood  in  the  debased  style  of  the  sixteenth 
century.  The  former  translation,  which  was  probably  connected 
with  the  canonization  of  the  saint,  is  the  one  commemorated. 
The  touching  for  the  King's  Evil  dates  fi'oni  St.  Edward,  and  was 
last  performed  by  Queen  Anne,  in  whose  reign  a  special  Office 
was  used.  The  same  power  was  claimed  by  the  Kings  of  France 
for  many  ages.  A  ring  given  by  St.  Edward  in  his  last  illness  to 
the  Abbot  of  Westminster  was  long  preserved  as  a  relic,  and 
applied  to  the  cure  of  nervous  diseases.  Succeeding  kings  used  to 
bless  rings  on  Good  Friday  for  the  same  purpose,  and  these  were 
called  "  cramp  rings."  St.  Edward  the  Confessor  is  distinguished 
by  holding  the  ring  (often  disproportionately  large)  in  his  hand. 
The  arras  attributed  to  him  are,  Az.  a  cross  patonce  between  five 
martlets,  Or;  but  these  belong  to  a  much  later  period.  [Sar.  Ep, 
and  Gosp. :  Ecclus.  xxxix.  5—9.     St.  Luke  xi.  33 — 36.] 

17]  St.  Etheldeeda,  Vieoin  Queen. — St.  Etheldreda  was 
born  in  Suffolk,  in  the  seventh  century,  and  was  the  daughter  of 
Anna,  King  of  the  East  Angles,  whose  queen  was  a  sister  of  St. 
Hilda,  Abbess  of  Whitby.  Having  been  religiously  brought  up, 
she  was  married  to  the  Prince  of  the  Girvii.  Being  left  a  widow, 
she  retired  to  Ely,  where  she  led  a  solitary  and  mortified  life. 
In  a.d.  660  she  was  married  to  Egfrid,  a  Northumbrian  prince, 
with  whom  she  lived  as  a  sister  rather  than  a  wife  for  twelve 
years.  On  his  succeeding  to  the  throne  she  retired  to  a  monastery, 
from  which  the  King  attempted  to  withdraw  her,  whereupon  she 
fled  to  her  old  retreat  at  Ely.  Here  she  founded  a  convent,  over 
which  she  presided  as  abbess  for  some  years,  and  at  last  died 
during  a  pestilence,  June  23rd,  a.d.  679.  She  was  succeeded  by 
her  sister,  St.  Sexburga,  who  translated  her  remains,  and  placed 
them  in  a  coffin  of  white  marble,  Oct.  17th,  a.d.  695.  Her 
history  is  represented  in  sculptures  under  the  lantern  of  Ely 
Cathedral,  which  arose  out  of  the  monastery  founded  by  her. 
She  is  represented  as  an  abbess  with  pastoral  stafl",  a  celestial 
crown  on  her  head,  and  the  insignia  of  earthly  royalty  lying 
behind  her.  [Sar.  Ep.  and  Gosp. :  2  Cor.  x.  17 — xi.  2.  St.  Matt. 
XXV.  1—13.] 

25]  ST.CEISPIN.MAETrE. — In  the  ancient  Calendar,  St.  Crispin 
was  commemorated  together  with  his  twin  brother  Crispinian. 
They  were  famous  in  France  owing  to  their  having  been  among 
the  companions  of  St.  Denys,  together  with  St.  Quintin  and 
others  who  came  as  missionaries  from  Rome  into  Gaul  in  the 
third  centm'y.  Fixing  their  abode  at  Soissons,  they  preached 
and  instructed  the  people  by  day,  and  when  not  so  engaged,  exer- 
cised the  trade  of  shoe-making  for  a  maintenance,  supplying  the 
poor  free  of  charge.  Hence  they  have  been  considered  the  tutelar 
saints  or  patrons  of  that  craft,  and  of  two  famous  societies  in 
France,  called  Frires  Cordonniers.  The  two  brothers  were 
beheaded  Oct.  25th,  A.D.  288,  after  severe  tortures,  under  Rictius 
Varus,  the  Roman  Governor  of  Soissons,  during  the  progress  of 
the  Emperor  Maximiau  through  Gaul.  In  the  sixth  century  a 
church  was  built  and  dedicated  to  them  at  'Soissons,  their  pro- 
bable place  of  interment,  though  there  is  a  curious  tradition  in 
Kent  that  they  were  buried  at  Stones  End,  in  that  county. 
Their  emblems  are  the  martyr's  palm  and  the  shoemaker's  awl, 
or  knife.  There  is  an  inteiesting  reference  to  the  "Feast  of 
Crispian"  in  Shakspeare  (Henry  V.,  Act  iv.  Sc.  iii.),  in  connexioi. 
with  the  gi'eat  battle  of  Agincourt.  [Sar.  Ep.  and  Gosp. :  1  Cor 
iv.  9—14.     St.  Matt.  x.  16—22  J 

a 


58]' 

THE  CALENDAR   WITH   THE   TABLE   OF  LESSONS. 

NOVEMBER  hath  30  Days. 

_ 

A.D.  1871. 

A,D.  1661. 

Morning  Prayer.         | 

Evening 

Prayer. 

Morning  Prayer. 

Evening  Prayer. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1  Lessn. 

2  Lessn. 

1  Lessn. 

2  Lessn. 

1 

ii 

Calcnda:. 

31U  Saints'  ©ao. 

9 

0 

i.  Nou. 

Wisdom  9 

2  Tim.  3 

Wisdom  11  to 
[ti.  15 

Luke  22  to  11. 
[31 

Eoclal6 

Luke  18 

Ecclu  17 

Coles.  2 

3 

f 

3.  Non. 

11   r.  15  to 
[12  V.  3 

4 

17 

22  11. 31  toil. 

[64 

18 

19 

19 

3 

4 

Pr.  Non. 

Bcclua.ltocMITitus  1 

Ecclus.  3 

22  11.  61 

20 

20 

21 

4 

5 

A 

Noiifp. 

JPaiiisla'  Conspir.icu. 

3c.l7toc.30 

2 

4  II.  10 

23  to  u.  26 

23 

21 

33 

IThes.l 

« 

b 

8.  III. 

Leonard.  Conleisor. 

6 

3 

7  D.  27 

23  II.  26  to  11. 

[50 

23  11.   60  to 

24 

23 

■36 

2 

7 

7.  Id. 

10  V.  18 

Philemon 

14  to  11.  20 

27 

23 

28 

3 

[21 11.  la 

H 

tl 

6.  Id. 

15  0.9 

Hebrews  1 

16  0.  17 

21  tl.  13 

2S 

21 

■■SO 

4 

» 

0 

6.  Id. 

18  to  V.  16 

2  and  3  to  c. 
[7 

18  11.  15 

John  1  to  V. 
[29 

31 

John    1 

32 

5 

10 

f 

4.  Id. 

19  V.  13 

3  V.  7  to  4 
[...14 

22  II.  6  to  II. 

[24 

1  11.  29 

33 

2 

34 

3Thes.l 

11 

3.  Id. 

S.  Martin,  Bishop  and  Confessor. 

24  to  V.  24 

4r.  14and6 

24  11.  24 

2 

35 

3 

36 

2 

12 

A 

Pr.  Id. 

33  y.  7  to  V. 

[23 

0 

34  D.  15 

3  to  11.  22 

37 

4 

38 

3 

la 

li 

IduB. 

Britras,  Bishop. 

35 

7 

3711.8  tn  11.19 

3ii.  22 

39 

5 

40 

1  Tim.  1 

H 

r 

IS.  Cal.  Dec. 

39  to  t>.  ^3 

8 

39  11.  13 

4  to  II.  31 

41 

6 

42 

2,  3 

15 

d 

17.  Cal. 

Machutus,  Bishop. 

41  to  II.  14 

9 

42  11.  15 

4  11.  31 

4; 

7 

4i 

4 

Ifi 

p 

16.  Cal. 

44  to  J'.  16 

10  to  V.  19 

60  to  11.  25 

6  to  11.  24 

45 

6 

'4t 

6 

17 

f 

15.  Cal. 

Hugh,  Bishop  of  Liucohi. 

51  0.  10 

10  <!.  19 

Baruch  4  to  II. 

[21 

Isaiiili  1  to  1*. 

6  0.24 

47 

9 

48 

6 

IS 

14.  Cal. 

Baruch  4  v.  36 

11  to  V.  17 

6  to  V.  22 

49 

10 

60 

3  l-im.  1 

[and  5 

[2i 

IX 

A 

13.  Cal. 

Isaiah  1  v.  21 

11  r.  17 

2 

011.22  t0li.41 

61 

lllBaruch: 

2 

20 

1. 

12.  Cal. 

Edmund,  King  and  Martyr. 

3  to  0.  16 

12 

4  11.  3 

6  0.41 

Baruch2 

13 

; 

3 

21 

r 

11.  Cal. 

5  to  V.  13 

13 

S  11.  18 

7  to  11.  25 

J 

13 

6 

4 

22 

<l 

10.  C.il. 

Cecilia,  Virgin  and  Martvr. 

6 

James  1 

7  to  c.  17 

7  0.25 

6 

u 

HlitofSui 

Titus    1 

23 

e 

0.  Cal. 

S.  Clement,  1.  Bp.  of  Hume  and  Mart. 

8  w.  5  to  V, 

[18 

2 

8  11.  18  to  9 

[ii.  8 

8  to  0.  31 

8f1  &  Urae 

IS 

Is-iiah  1 

2.3 

21 

f 

8.  Cal. 

9o.  8  tolOu. 

[6 

3 

10  n.  6  to  V 

[2( 

8  0.31 

Isaiah  2 

16 

3 

Philem. 

25 

p 

7.  Cal. 

Katharine,  Virgin  and  Martyr. 

10  0.  20 

4 

1 1  to  II.  10 

9  to  0.  39 

'. 

17 

5 

Heb.    1 

26 

A 

6.  Cal. 

U  f.  10 

5 

12 

9  0.  39  to  10 

[0.22 

10  V.  22 

6 

13 

7 

2 

27 

li 

5.  Cal. 

13 

lPet.ltoB.22 

14  to  11.  24 

8 

19 

9 

3 

28 

c 

4.  Ual. 

17 

1  II.  22  to  2 

[ii.  11 

2  11.  11  to  3 

18 

11  to  0.  17 

Id 

20 

11 

4 

m 

fl 

3.  Cal. 

Fast 

19  to  V.  16 

19  u.  10 

11  0. 17  t.i  0. 

12 

21 

13 

6 

lv.8 

[47 

30 

c 

Pr.  Cal. 

.5.  anlircto,  9po5i  out)  fflart. 

Acts     1 

6 

Note,  that  •  Ecclus.  26  is  to  be 

read  only  to  Verse  13.     And  ^ 

Ecclus.  30,  only  to  Verso  18.    And 

■  Ecclus.  46,  only  to  Verse  20. 

Comparative  Vie 

w  of  the 

Calendar 

for  NOV] 

SMBER. 

1 

2 
3 

4 
6 
0 
7 
8 
9 
10 

11 
13 
13 
14 
15 
16 
17 
18 

19 
20 
21 
22 
23 
2i 
25 
26 
27 
28 
29 
30 


Bede,  a.d.  735, 


The  fotir  Crowned  Saints. 


St.  Martin. 


Salisbury  tlsB,  A.n.  1514. 


Modern  Roman. 


All  Saints.  All  Saints. 

Conimemoratiion    of    the   de-  Commemoration  of  the  dcp  u'tcd. 

St.  Winifred.  [parted. '  St.  Winifred. 

8S.  Charles  Borromeo,  Vitalis,  and  Agricola. 

St.  Leonard. 


St.  Cecilia. 
St.  Clement. 
St.  Crisogonus. 


St.  Satuminua. 
St.  Andrew. 


The  four  Crowned  Martyrs. 
St.  Thcodoro. 


Bt.  Martin. 

St.  Mcnna. 

Bt.  Britins. 

Transl.  of  St.  Erkenwald. 

St.  Machutus. 

St.  Edmund,  Archbishop. 

St.  Hugh. 


St.  Edmund,  King  end  Mart. 

St.  CeciUa. 
St.  Clement. 
St.  Crisogonus. 
Bt.  Katharine. 
St.  Linus. 


The  four  Crowned  Martyrs. 
Dedication  of  our  Saviour's  Church. 
SS.  Andrew   Avellius,  Tryphun,  Kespicius, 
[and  Nympha. 
SS.  Martin  and  Meniias. 
St.  Martin,  Bishop  aud  MartjT. 
St.  Didacus. 

St.  Erconwald,  Bishop  of  London. 
St.  Gorti-ude. 
St.  Edmund,  Aixhbishop. 
St.  Hugh. 

Dedication -of  Churches  of  SS.  Peter  and 

[Paul. 
SS.  Elizabeth  and  Pontiauus. 
St.  Ediuvmd,  King  and  Martyr. 
Presentation  of  Blessed  Virgin  Mary. 
St.  Cecilia. 
St.  Clement. 

SS.  John  of  the  Cross,  aud  Chrysogonus. 
St.  Catharine. 
St.  FeUx  Viilois. 
St.  Gregory  Thaumaturgus. 


SS.  Satuminus  and  Slsinmus. ,  St.  SaturainuB. 
Bt.  Andrew.  1  St.  Andrew. 


SS.  Cosmas  and  Damian. 


SS.  Michael  and  all  Angels. 
St.  Onesiphorus. 
SS.  Olympas,  Ehodion,  Sosipa- 
[ter,  4c. 


St.  John  Chrysostom. 
St.  Philip,  Apostle. 

St.  Matthew,  Ap.  and  Erang. 
St.  Gregory  Thaumaturgus. 


Obadiah  the  Prophet. 

Presentation  of  B.  V.  Mary. 
SS.  Philemon  aud  Cecilia. 

SS.  Clement  of  Rome  and  Peter 
[of  Alexandria. 


St.  Andrew. 


THE  MINOR  HOLYDAYS  OF  NOVEMBER. 


[59 


C]  St.  Leonard,  Deacon  and  Confessor. — This  saiut  was  in 
liis  youth  a  nobleman  of  high  station  in  the  court  of  Clovis  I., 
King  of  France.  Being  converted  hy  St.  Remigius,  he  resolved 
to  embrace  the  religious  life,  notwithstanding  the  earnest  imjjor- 
tunity  of  tlie  King.  After  remaining  some  time  in  the  monastery 
of  Micy,  near  Orleans,  he  retreated  to  a  hermitage  in  a  forest  near 
Limoges,  converting  many  as  he  went  along.  He  was  not  allowed 
to  remain  here  in  solitude ;  for  many  hearing  of  his  fame  flocked 
to  him,  and  eventually  a  monastery  arose  on  the  spot,  over  which 
lie  presided,  and  which  was  endowed  by  the  King  with  a  great 
part  of  the  surrounding  forest.  He  always  took  a  great  interest 
in  prisoners  and  captives ;  and  it  is  said  that  King  Clovis  granted 
him  the  privilege  of  releasing  all  whom  he  deemed  worthy.  Hence 
he  became  the  patron  of  prisoners.  He  died  in  peace  a.d.  599, 
and  became  very  famous  both  in  France  and  in  England.  He  is 
sometimes  represented  as  a  deacon,  and  sometimes  as  a  Benedic- 
tine abbot,  with  pastoral  stall*  and  book.  Often  he  has  chains  or 
fetters  in  his  hands,  or  a  prisoner  chained  near  him.  [Sar.  Ep. 
and  Gosp. :  Ecclus.  xxxix.  5—9.     St.  Luke  xi.  33—36.] 

11]  St.  Maktin,  Bishop  and  Confessor. — St.  Martin  was  the 
son  of  a  Roman  military  tribune  in  Constantine's  army,  and  was 
born  in  Hungary  about  a.d.  316.  He  became  a  catechumen 
while  yet  a  child,  and  was  compelled  to  enter  the  army  in  his 
fifteenth  year,  but  nobly  gave  away  in  alms  the  whole  of  his  pay 
except  what  he  required  for  his  subsistence.  The  well-known 
story  of  his  dividing  his  military  cloak  with  his  sword,  and  giving 
half  to  a  poor  naked  beggar  at  the  gate  of  Amiens,  is  recorded  by 
St.  Sulpieius.  It  is  said  that  he  afterwards  saw  in  a  dream  our 
Lord  in  the  half  of  the  cloak  he  had  given  to  the  poor  man,  and 
thought  he  heard  Him  say,  "Martin,  who  is  but  a  catechumen, 
hath  covered  Me  with  this  garment."  This  dream  at  once  deter- 
mined him  to  receive  holy  Baptism,  being  about  eighteen  years  old. 
Two  years  after  this  he  sought  his  discharge,  but  being  reproached 
with  cowardice,  he  offered  to  face  the  enemy  unarmed  at  the 
head  of  his  troop,  protected  only  by  the  sign  of  the  Cross. 
Peace  ensuing,  he  was  released  from  fm-ther  service.  He  then 
retired  into  solitude,  from  wliich  he  was  withdrawn  by  St.  Hilary, 
Bishop  of  Poictiers,  who  wished  to  ordain  him  deacon,  but  he 
would  only  consent  at  that  time  to  be  an  exorcist.  AVliile  on  his 
way  to  visit  his  parents  he  was  attacked  by  robbers,  one  of  whom 
was  converted  on  the  spot.  His  mother  and  many  of  his  coun- 
trymen were  also  converted,  but  his  father  remained  a  Pagan. 
He  now  met  with  great  persecution  from  the  Arians,  who  being 
at  the  height  of  their  power,  had  succeeded  in  expelling  St. 
Hilary  from  his  bishopric,  A.D.  356.  St.  Martin  retired  into 
solitude  near  Genoa,  but  about  A.D.  360  rejoined  St.  Hilary,  who 
had  been  restored  to  his  see,  and  founded  a  monastery,  said  to 
have  been  the  first  in  Gaul.  The  see  of  Tours  becoming  vacant, 
he  was  obliged  against  his  will  to  accept  it,  but  he  determined  to 
live  a  hermit's  life  notwithstanding.  This,  as  in  the  case  of  St. 
Leonard,  ended  in  his  gathering  around  him  a  lai-ge  number  of 
recluses,  which  led  to  the  establishment  of  one  of  tlie  largest 
abbeys  in  France.  St.  Martiu  died  November  8th,  a.d.  397, 
and  was  buried  at  Caiide,  a  monastery  at  the  extremity  of  his 
diocese.  [See  July  4th.]  St.  Martin's  cope  [cappa)  used  to  be 
carried  into  battle,  and  kept  in  a  tent  where  Mass  was  said; 
hence  the  origin  of  the  term  eapella,  as  applied  to  places  for  reli- 
gious services  other  than  parish  churches.  In  process  of  time,  a 
blue  lianner,  divided  to  represent  St.  Martin's  cloak,  was  carried 
instead,  until  it  in  turn  was  eclipsed  by  tlie  famous  Orijlamme,  or 
banner  of  St.  Denys.  The  ancient  Gauls  held  St.  Martin  in  such 
veneration  that  they  even  reckoned  their  years  from  the  day  of 
his  death.  "  Martinmas"  is  still  one  of  the  four  Cross-quarter 
days,  coinciding  with  the  Roman  Vinalia ;  hence,  perhaps,  the 
origin  of  Martinmas  festivities.  There  are  no  less  than  160 
churches  dedicated  to  St.  Martin  in  England  alone,  and  he  was 
still  more  popular  in  France.  He  is  generally  represented  divid- 
ing his  cloak  with  the  beggar.  [Sar.  Ep.  and  Gosp. :  Ecclus.  xliv. 
17.  20,  21—23  ;  xlv.  6,  7.  15,  10.     St.  Matt.  xxv.  14—23.] 

13]  St.  Britius,  Bishop. — St.  Britius,  or  Brice,  was  an  inmate 
of  the  religious  house  presided  over  by  St.  Martin,  but  gave  much 
olience  by  hie  irregularities  of  conduct.     St    M»rtin,  howver, 


seeing  in  him  the  germ  of  good,  ordained  him  deacon  and  priest, 
and  foretold  that  he  %vould  one  day  succeed  him  in  the  see  of 
Tours.  Before  the  death  of  St.  Martin  a  crisis  came  about  in  the 
spiritual  life  of  Britius.  Having  been  severely  rebuked  by  his 
master,  he  reviled  him  in  return,  but  soon  repented,  and  bitterly 
lamented  his  former  evil  ways.  On  the  death  of  St.  Martin  he 
was  elected  to  succeed  him,  but  his  former  sins  were  visited  on 
him  in  this  world,  for  he  was  grossly  slandered,  and  banished 
from  his  see  for  seven  years.  He  then  returned,  and  remained  in 
quiet  possession  for  seven  years  more,  after  which  he  died,  A.D. 
414.  He  was  buried  near  to  St.  Martin,  in  a  chapel  which  he 
had  himself  built  over  the  tomb  of  his  spiritual  tiither.  He  is 
represented  as  a  Bishop  with  a  eliild  in  his  arms,  or  with  burning 
coals  in  his  hands  or  chasuble,  in  allusion  to  the  belief  that  he 
was  the  first  to  undergo  the  Fiery  Ordeal  which  afterwards  became 
so  general  among  Northern  nations.  [Sar.  Ep.  and  Gosp. :  Wisd. 
X.  10—14.     St.  Luke  xix.  12—28.] 

15]  St.  Machutus,  Bishop. — This  saint,  known  also  as  St. 
Malo,  (a  Welshman,)  was  baptized  and  educated  b}'  the  Irish  Abbot 
of  a  monastei-y  in  the  valley  of  Llan  Carvan,  where  lie  was  bom. 
During  the  civil  commotions  of  the  age  lie  fled  into  Brittany, 
and  there  led  an  ascetic  life  in  an  island,  whence  he  used  to  go 
and  preach  to  the  pagans  on  the  mainland.  About  a.d.  541  he 
was  appointed  Bishop  of  Aleth,  but  was  driven  by  persecution  to 
take  refuge  in  Aqnitaine.  In  his  old  age  he  was  enaliled  to 
visit  his  people  again,  and  give  them  his  blessing.  He  died  A.D. 
564,  while  on  his  way  to  visit  St.  Leontius,  Archbishop  of  Saintes, 
who  had  befriended  him  in  his  exile.  The  town  of  St.  Malo  is 
named  from  his  body  having  once  rested  there.  He  is  represented 
as  a  Bishop,  with  a  child  at  his  feet.  [Sar.  Ep.  and  Gosp. :  Ecclus. 
xliv.  17.  20—23 ;  xlv.  6,  7.  15,  16.     St.  Luke  xix.  12—28.] 

17]  Hfgh,  Bp.  of  Lincoln. — St.  Hugh,  or  Hugh  de  Grenoble, 
was  born  of  a  noble  Burgundian  family,  A.D.  1140.  Ordained  at 
the  age  of  nineteen,  he  joined  the  Carthusians,  or  Reformed  Bene- 
dictines, and  about  A.D.  1181  came  to  preside  over  the  first  Car- 
thusian monastery  in  Britain,  at  Witliani,  in  Somersetshire,  at  the 
request  of  its  royal  founder,  Henry  II.  Five  years  after,  the  see  of 
Lincoln  having  been  long  vacant,  the  King  directed  the  dean  and 
chapter  to  elect  a  new  bishop,  and  to  his  great  satisfaction  they 
decided  on  the  Prior  of  Witliam.  He  reluctantly  accepted  his 
new  ofiice;  but,  once  consecrated,  discharged  his  episcopal  duties 
in  a  most  exemplary  manner,  yearly  retiring,  however,  to  his  old 
monastery,  and  living  as  a  brother,  with  no  other  distinction 
than  the  episcopal  ring.  He  was  overtaken  by  his  last  illness  on 
his  way  back,  after  one  of  these  visits,  .and  died  Nov.  17,  A.D. 
1200,  as  the  clergy  were  singing  the  Compline  Nunc  Dimittis  in 
his  presence.  He  was  solemnly  buried  in  Lincoln  Minster,  a  great 
part  of  wliicli  had  been  built  under  his  direction  ;  and  two  years 
later  his  body  was  translated  to  the  shrine  behind  the  high 
altar.  It  is  a  curious  fact  that  in  some  Lincolnshire  church- 
wardens' accounts,  of  the  time  of  Queen  Elizabeth,  are  fre- 
quent entries  relative  to  ringing  the  bcUs  on  the  17th  of  No- 
vember, the  anniversary  of  her  accession,  but  that  it  is  almost 
always  called  St.  Hugh's  Day.  Such  entries  are  also  extant  in 
the  books  of  St.  Mary  Magdalen,  Oxford,  of  which  church  two 
aisles  were  built  by  St.  Hugh.  The  latter  entries  range  from 
1577  to  1603.  In  Clee  Church  is  a  venerable  memorial  of 
St.  Hugh  in  the  original  dedication  inscription :  H  *  ECCL'IA  . 
DEDICATA  •  Eft  •  IN  ■  HONORE  ■  S'CE  •  T'NITATIf-  ET 
SCE  •  MARIE  •  V  •  HI"  •  N'  •  MARTII  •  A  ■  DNO  •  HVGONE 
LINCOLNIE'SI  •  EP'O  •  ANNO  •  AB  •  I'CAKNACIONE  •  D>^I  • 
M  •  C  •  XC  •  11°  .Ji  TE'PORE  ■  RICARDI  •  REGIS.  [Sar.  Ep. 
and  Gosp. :  Ecclus.  xlv.  1—5.    St.  Mark  xiii.  33—37.] 

20]  St.  Edmund,  Kino  and  Martyr. — This  Saxon  saint  was 
born  A.D.  811,  and  was  crowned  King  of  East  Anglia  in  the 
fourteenth  year  of  his  age.  He  lived  a  most  saintly  life,  and 
restored  the  churches  and  monasteries  that  had  been  destroyed  in 
the  recent  wars.  About  a.d.  870,  the  Danes  made  an  incursion 
on  our  eastern  shores,  ravaging  churches  and  monasteries  wherever 
tliey  came.  Edmund  gave  them  battle,  but  finding  it  a  hopeless 
case,  fled  to  a  church,  and  earnestly  prayed  for  constancy  in  the 
sufl'erings  which  he  saw  impending.  The  Danes  dragged  him 
S2 


60] 

THE   CALENDAR 

WITH 

THE   TABLE   OF  LESSONS. 

DECEMBER  hath  31  Days. 

A.D.  1871. 

A.D. 

1661. 

Morning  Prayer. 

Evening  Prayer, 

Moi-ning  Prayer.  Evening  Prayer. 

1  Lesson. 

2  Lesson. 

1  Lesson. 

2  Lesson. 

1  Lessn 

2  Lessn. 

1  Lessn.  2  Lessn. 

1    f 

Calendse. 

Isa,  21  to  r.  13 

1  Pet.  iii.  V.  8|Isaiah  22   to 

John  11  r.  47 

Isa.    14  Acts     2 

Isa.    15  Heb.    7 

[to  4  0.  7 

[o.  15 

[to  12  V.  20 

3  p- 

4.  Non. 

22  V.  16 

40.  7 

23 

12  V.  20 

1( 

S 

17 

8 

3   A 

3.  Non. 

24 

6 

25 

13  to  0.  21 

If 

4 

IS 

9 

i  b 

Pr.  Non. 

26  to  V.  20 

2Pet.  1 

26  0.  20  and 
[27 
28  V.  14 

13  V.  21 

20,21 

6 

22 

10 

S  r. 

Nonse. 

28  to  V.  14 

2 

14 

23 

6 

24 

11 

0  d 

8.  Id. 

Nicolas,  Bishop  of  llyi-a  in  Lycia. 

29  to  c.  9 

3 

29t>.  9 

15 

26 

7tor.30 

26 

la 

7  n 

7.  Id. 

30  to  V.  18 

1  Johnl 

30  p.  18 

16  to  V.  16 

27 

7o.  30 

2t 

13 

a  f 

6.  Id. 

Concepaon  of  the   Blessed  Virgin 

31 

2  to  r.  15 

33 

16  V.  16 

2S 

6 

30 

James  1 

9  r 

6.  Id. 

[Mary. 

33 

2d.  16 

34 

17 

81 

S 

32 

■    2 

10  A 

4.  Id. 

35 

3  to  0.  16 

40  to  r.  12 

18  to  r.  28 

35 

IC 

34 

3 

U  b 

3.  Id. 

40  ti.  12 

3  t).  16  to  4 
[r.7 
4r.  7 

41  to  V.  17 

18  r.  28 

35 

11 

3C 

4 

1?  c. 

Pr.  Id. 

41  t>.  17 

42  to  <J.  18 

19  to  V.  25 

37 

12 

38 

6 

13  d 

IdU9. 

Lucy,  Virgin  and  Martyr. 

42  tJ.   18  to 
[43  c.  8 

6 

43  d.  8 

19  V.  25 

39 

13 

40 

I  Pet.  1 

14  e 

19.  Cal.  Jan. 

44  to  c.  21 

2  John 

41  r.  21   to 
[46  V.  8 

20  to  0.  19 

41 

14 

42 

2 

5    f 

18.  Cal. 

46  c.  8 

3  John 

46 

20  tJ.  19 

4E 

16 

44 

3 

B  M- 

17.  Cal. 

0  Sapientia. 

47 

.Tude 

48 

21 

45 

16 

46 

4 

7   A 

16.  Cal. 

49  to  V.  13 

Rev.  1 

49  V.  13 

Bev.  2  to  r.  la 

47 

17 

48 

6 

8  b 

15.  Cal. 

60 

2  c.  13  to  3 
4           '-' 

61  to  c.  9 

3  r.7 

49 

18 

60 

2  Pet.   1 

9  r 

U.  Cal. 

61  n.  9 

62  to  V.  13 

6 

61 

19 

52 

2 

0  d 

13.  Cal. 

Fast. 

62  V.  13  and 
[63 

6 

64 

7 

63 

20 

64 

3 

; 

1  0 

12.  Cal. 

$.  CEbcmaa,  SpostU  aul)  ^artur. 

21 

1  John! 

; 

3    f 

11.  Cal. 

65 

8 

68 

10 

65 

22 

66 

2 

s 

-3   r 

10.  Cal. 

67 

11 

63 

12 

67 

23 

68 

3 

•_ 

4   A 

9.  Cal. 

Fast. 

69 

14 

60 

15 

69 

24 

60 

4 

i 

5  h 

8.  Cal. 

Chtislmaa  Qao. 

2 

6   c 

7.  Cal. 

5.  itrpbcn.  the  first  fBartur. 

2 

7  d 

6.  Cal. 

5.  Soliii.  atJosllc  anB  lifljanjtlist. 

■i 

D  e. 

6.  Cal. 

nmoccnts'  Day. 

16 

18 

25 

6 

■_ 

»   f 

i.  Cal. 

61 

19  to  V.  11 

63 

19  V.  11 

61 

26 

62 

2  John 

3 

0   g 

3.  Cal. 

63 

20 

64  and  65  to 
[».8 
66 

21  to  V.  15 

63 

27 

64  3  John 

3 

I   A 

Pr.  Cal.    ■ 

Silvester,  Bishop  of  Kome. 

65  V.  8 

21  t>.   15  to 

22  r.  6 

65 

28 

66  Judo 

1 

1 

[22  t;.  6, 

1 

Comparative  View  of  the  Calendar  for  DECEMBER. 


1 

2 
3 
4 

6 
6 
7 
8 
9 
10 
11 
12 
13 
14 
15 
16 
17 

IS 
19 
20 
21 
22 
23 
24 
25 
26 
27 
28 
29 
30 
31 


Bede,  a.d.  735. 


St.  DamasTis. 


St.  Ignatius. 

St.  ThomaB. 

St.  Eugenia. 

Nativitv  of  our  Lord. 

St.  Stephen. 

St.  John,  Evangelist. 

Innocents. 

St.  Silvester. 


Salisbury  Use,  a.d.  1614. 


St.  Osmtmd. 
St.  Nicolas. 
Conception  of  B.  V.  Mtir.y. 

St.  Lucy. 
O  Sapientia. 

St.  Thomas. 


Modem  Roman. 


St.  Bibiana. 

St.  Francis  Xavier. 

SS.  Peter  Chrysologus  and  Barbara. 

SS.  Birinus  and  Sabbas. 

St.  Nicolas. 

St.  Anibrose. 

Conception  of  B.  Virgin  Marj*. 

St.  Damasus. 
St.  Lucy. 

St.  Eusebiua. 

Expectation  of  Blessed  Vii-gin  Mary. 

St.  Thomas. 


Nati\-ity  of  our  Lord.  Nativity  of  our  Lord. 

St.  Stephen,  Proto-martyr.        St.  Stephen,  Proto-martyr. 

St.  John,  Evangelist.  St.  John,  Evangelist. 

Hol.v  Innocents.  Holy  Innocents. 

St.  Thomas,  Abp.  of  Canter-  St.  Thomas  of  Canterbury. 

[bury. ' 
St.  Silvester.  St.  Silvester. 


Eastern. 


Nahum  the  Prophet. 

Habakkuk  the  Prophet. 

Zepbaniah  the  Proiihet. 

SS.  Barbara  and  /ohn  Damas. 

St.  Sabbas.  [cene. 

St.  Nicolas. 

St.  Ambrose. 

Conception  of  St.  Anne. 


St.  Spiridion. 
St.  Lucy. 


Haggai  the  Prophet. 
Daniel  the  Prmihet  and  the 
[three  children. 
St.  Sebastian  and  his  Compa- 
[nions. 
St.  Ignatius. 
St.  Juliana. 


St.  Eugenia. 
Nativity  of  our  Lord. 
SS.  Mary  and  Joseph. 
St.  Stephen. 

Holy  Innocents. 


[fil] 


THE  MINOR  HOLYDAYS 

forth,  and  scourged  him ;  then  binding  him  to  a  tree,  they  pierced 
him  to  deatli  witli  many  arrows,  and  having  cut  off  his  head,  cast 
it  into  a  tliicl;ct.  Here  it  was  found  about  a  year  after,  and 
placed  with  his  body.  In  A.  D.  903  his  remains  were  translated 
to  the  place  now  called  Bury  St.  Edmunds,  where  an  abbey  was 
founded.  He  is  represented  crowned,  clothed,  tied  to  a  tree,  full 
of  arrows,  and  fi'eqnently  with  the  arms  of  the  abbey  {az.  3 
crowns  or,  each  pierced  with  two  arrows  in  saltier  of  the  second)- 
By  this  and  the  crown  he  is  distinguished  fi-om  St.  Sebastian, 
who  is  moreover  represented  almost  without  clothing.  [Sar.  Ep. 
and  Gosp. :  Ecchis.  xxxi.  8—11.     St.  Luke  xiv.  26—33.] 

22]  St.  Cecilia,  Virgin  and  Maette. — The  name  of  St.  Cecilia 
has  always  been  dear  in  connexion  with  music,  of  which  she  is 
considered  the  patron.  Very  little,  however,  is  known  about  her 
personal  history,  which  is  much  mixed  up  with  legends.  Dryden 
alludes  to  one  of  these  legends  in  the  well-known  lines  : — 

"  He  raised  a  mortal  to  the  skies. 
She  drew  an  angel  down." 

Her  husband  Valerian  had  been  converted  through  her,  and  suf- 
fered martyrdom  with  her,  A.D.  230,  or,  according  to  some,  about 
fifty  years  earlier.  A  church  was  dedicated  to  her  honour  at 
Rome  early  in  the  sixth  century,  and  still  gives  a  title  to  a  Car- 
dinal. It  appears  pretty  certain  that  her  body  was  discovered 
there  A.D.  1599.  The  "Acts  of  St.  Cecilia"  describe  her  as 
having  been  frequently  employed  in  music,  and  accordingly  she 
is  represented  singing,  and  playing  on  a  small  organ  or  other 
instrument.  She  is  also  figured  as  being  scalded  to  death  in  a 
cjildron,  or  holding  a  sword  as  well  as  a  musical  instrument. 
[Sar.  Ep.  and  Gosp. :  Eeclus.  li.  9—12.  St.  Matt.  xiii.  41—52.] 
23]  St.  Clement,  Bishop  of  Rome,  and  Maette.— We  know 
very  little  about  the  early  history  of  St.  Clement,  but  he  has 


OF  NOVEMBER  [conimued) . 

always  been  believed  to  be  the  "  fellow-labourer  "  mentioned  by 
St.  Paul  (Phil.  iv.  3)  as  having  his  name  "  written  in  the  Book  of 
Life."  From  his  having  been  contemporary  with  the  Apostles, 
he  is  reckoned  among  the  "Apostolical  Fathers,"  and  is  called 
"  Clemens  Somanus,"  to  distinguish  him  firom  Clement  of  Alexan- 
dria. In  A.D.  91  he  was  made  third  Bishop  of  Rome,  where  he 
remained  through  the  persecution  of  Domitian.  About  A.D.  96, 
the  year  of  this  tyrant's  death,  St.  Clement  wrote  his  Fu-st  Epistle 
to  the  Corinthians,  which  was  publicly  read  in  the  Churches,  and 
for  a  long  time  esteemed  almost  equally  with  the  Canonical  Epis- 
ties.  He  probably  suflered  under  Trajan,  about  A.D.  100,  being 
cast  into  the  sea  bound  to  an  anchor,  which  is  his  distinguishing 
emblem,  as  may  be  seen  in  some  frescoes  of  the  7th  century, 
lately  discovered  in  St.  Clement's  Church  at  Rome.  [Sar.  Ep.  and 
Gosp. :  Phil.  iv.  1—3.     St.  Luke  xix.  12-28.] 

25]  St.  Kathaeine,  Virgin  and  Maetye.— There  isvery  little 
reliable  information  respecting  St.  Katharine,  but  her  name  ha.s 
been  highly  venerated  in  both  East  and  West.  She  is  said  to 
have  been  royally  descended,  and  of  great  learning  and  ability, 
so  that  she  confuted  even  heathen  philosophers,  with  whom  she 
had  to  dispute  before  Maximin  the  Emperor,  and  was  the  means 
of  their  conversion.  They,  confessing  Christ,  were  burnt  to 
death,  but  the  saintly  woman  was  reserved  for  a  further  trial. 
Refusing  to  sacrifice  her  chastity  to  the  lust  of  the  tyrant,  she 
was  first  torn  on  spiked  wheels,  and  then  slain  with  a  sword.  In 
the  eighth  century  her  body  was  translated  to  the  monastery  of 
Mount  Sinai  by  holy  monks,  who  in  mediaeval  legends  were  trans- 
formed into  angels.  St.  Katharine  is  accounted  the  patron  of 
secular,  as  St.  Jerome  is  of  theological,  learning.  She  is  repre- 
sented crowned,  with  the  martyr's  palm,  or  a  book,  or  sword,  in 
her  hand,  and  the  spiked  wheel  by  her  side.  [Sar.  Ep.  and  Gosp. : 
Eeclus.  U.  1—8.     St.  Matt.  xiii.  44—52.] 


THE  MINOR  HOLYDAYS  OF  DECEMBER. 


6]  St.  Nicolas,  Bishop  and  Confessoe. — St.  Nicolas  was  a 
native  of  Patara,  in  Asia  Minor ;  and  having  grown  up  in  the  fear 
of  God,  was  appointed  abbot  of  the  monastery  of  the  Holy  Zion. 
Some  time  after  this  he  was  made  Bishop  of  Myra,  in  Lycia,  and 
here  acquired  a  great  reputation  for  sanctity  and  deeds  of  charity. 
He  died  A.D.  342,  and  was  buried  in  his  elmrch  at  Myra,  whence 
his  remains  were  carried  off,  in  a.d.  1087,  to  Bari  on  the  Adriatic, 
for  fear  they  should  be  desecrated  by  the  Mohammedans.  This 
was  done  by  some  merchants,  and  St.  Nicolas  has  hence  been 
accounted  the  patron  of  merchants  and  seafaring  men.  Many  of 
the  churches  dedicated  to  him  are  at  seaport  towns.  He  is  also 
considered  the  patron  of  children  and  schoolboys,  from  his  re- 
markable humility  and  simplicity,  and  because  he  took  great 
interest  in  their  instruction.  He  is  represented  as  a  Bishop, 
with  three  golden  balls,  the  original  significance  of  which  is  not 
known ;  also  with  children  around  him  being  raised  to  life  from 
a  tub,  in  which  their  murdered  bodies  had  been  concealed;  also 
with  an  anchor  or  ship.  The  mediaeval  ceremonies  connected 
with  the  "Boy-bishop"  began  on  St.  Nicolas'  day,  and  lasted  till 
Childermas  or  Holy  Innocents'  day.  [Sar.  Ep.  and  Gosp. :  Eeclus. 
xliv.  17—23  ;  xlv.  6,  7.  15,  16.       St.  Matt.  xxv.  14—23.] 

8]  Conception  of  the  B.  V.  M. — It  appears  probable  that 
a  belief  in  the  "  Immaculate  Conception "  led  to  the  original 
institution  of  this  festival,  though  it  may  be  regarded  as  cele- 
brating the  joyful  dawn  of  the  Incarnation  of  our  Lord  without 
any  particular  reference  to  the  novel  doctrine.  Its  observation 
began  in  the  East  in  early  times,  but  did  not  become  general 
in  the  West  till  the  fifteenth  century.  Its  introduction  into 
Britain  has  been  ascribed,  on  doubtful  grounds,  to  St.  Anselm, 
long  after  whose  time  the  observance  of  St  was  optional.  [Sar. 
Ep.  and  Gosp. :  Eeclus.  xxiv.  17—22.     St.  Matt.  i.  1—16.] 

13]  St.  Lucy,  ViEQiN  AND  Maette. — St.  Lucy  was  the  daughter 
of  a  Christian  lady  in  Syracuse,  named  Eutychia,  and  was  born 
in  the  latter  part  of  the  third  century.  Being  asked  in  marriage 
by  a  youug  nobleman  of  Syracuse,  who  was  a  pagan,  she  declined 
his  suit,  having  made  a  private  vow  of  celibacy  long  before.     Her 


mother  was  not  aware  of  this,  and  wished  her  to  marry  the 
youth ;  but  being  restored  from  dangerous  sickness  at  the  prayers 
of  her  daughter,  no  longer  opposed  her  resolution,  of  which, 
indeed,  she  now  became  aware  for  the  first  time.  St.  Lucy  then 
sold  all  her  goods  to  feed  the  poor,  and  openly  professed  her 
dedication  to  Christ.  The  young  nobleman  now  hated  her,  and 
accused  her  before  the  Governor  Paschasius,  during  the  Dio- 
clesian  persecution.  She  boldly  confessed  Christ  before  her 
judges,  and  was  condemned  to  what  was  far  worse  than  death, 
but  was  delivered  by  God.  After  this  she  was  tortured  by  fire,  and 
her  flesh  torn  with  hot  pincers,  soon  after  which  she  died  in  prison, 
without  having  failed  in  her  most  severe  trial,  about  A.D.  304. 
St.  Lucy  bears  the  martyr's  palm,  a  lamp,  in  allusion  to  her  name 
and  a  book,  or  dish,  on  which  are  two  eye-balls,  while  sometimes 
rays  of  light  are  emitted  from  a  wound  in  her  throat.  She  also 
has  the  pincers  fastened  on  to  her  breast.  The  festival  of  St. 
Lucy  regulates  the  Ember  Days  in  December.  [Sar.  Ep.  and 
Gosp. :  Eeclus.  li.  9—12.     St.  Matt.  xiii.  44—52.] 

16]  O  Sapientia. — These  words  mark  the  first  of  the  days  on 
which  the  eight  Greater  Antiphons  were  sung.     [See  p.  76.] 

31]  St.  Siltestee,  Bp.  op  Rome,  and  Confessoe. — St.  Silves- 
ter was  born  at  Rome  in  the  latter  part  of  the  third  century,  and 
was  ordained  priest  just  before  the  Dioclesian  persecution,  during 
which  he  was  well  known  among  the  faithful  for  his  zeal  and 
piety.  He  was  made  Bishop  of  Rome  a.d.  314,  and  was  sum- 
moned to  attend  the  Councils  of  Aries  and  Nice,  but  was  unable 
through  weak  health  to  be  present  in  person.  Having  filled  the 
see  for  nearly  twenty-two  years,  he  died,  Dec.  31,  A.D.  335,  and 
was  buried  in  the  cemetery  of  Priscilla  on  the  Salarian  Way, 
whence  his  remains  were  removed  to  a  church  dedicated  in  his 
name  about  the  end  of  the  seventh  century.  There  is  a  tra- 
dition respecting  him,  that  he  restored  an  ox  to  life  which  had 
been  killed  by  magic ;  and  the  ox  is  accordingly  his  distinguisn- 
ing  emblem.  He  is  represented  as  a  Bishop,  holding  the  cross 
and  book,  or  the  portraits  of  St.  Peter  and  St.  Paul.  [Sar.  Ep.  and 
Gosp. :  Eeclus.  1.  1.  4,  5—12.  15.  21—23.    St.  Matt.  xxv.  14—23.] 


[68] 


AN  INTRODUCTION 


T0 


MOENING  AND  EYENING  PHAYER. 


The  ordinary  Jaily  Offices  of  the  Cliristiaa  Cbureli  were  de- 
rived from  the  Jewish  economy  ;  the  celebration  of  the  Holy 
Eucharist  being  the  distinctive  devotional  characteristic  of  Chris- 
tianity. As  David  sang,  *'  seven  times  a  day  do  I  praise  Thee  " 
[Ps.  cxix.  16i];  and  as  Daniel  "kneeled  upon  his  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  each  other,  a  constant  habit  of  praise 
and  prayer  in  connexion  with  the  morning  and  evening  sacrifice, 
and  at  other  hours  of  the  d.iy,  was  maintained  in  the  Temple  at 
Jerusalem,  and  in  the  Synagogues  elsewhere.  The  Apostles  con- 
tinued the  practice  of  devout  Jews,  and  are  spoken  of  in  the  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  in  one  place"  at  "the  third  Jwur 
of  the  day"  [Acts  ii.  1. 15]  that  the  Holy  Ghost  descended  upon 
them :  "  Peter  went  up  upon  the  house-top  to  pray  about  the 
sixth  Jwur  "  [Ibid.  x.  0]  :  "  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"  [raij  irpoo-fuxois]  "daily  with  one  accord  in  the 
Temple  "  [Ibid.  ii.  42.  46],  as  a  regular  part  of  the  system  of 
that  fellowship  into  which  they  had  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  hours  of  prayer;  and  that  the  three  intermediate  times, 
the  third,  sixtli,  and  ninth  hour,  were  still  recognized,  and  marked 
by  public  worship.  Tertullian,  after  giving  the  Sci-iptui-al  ex- 
amples cited  above,  goes  on  to  say  that  though  these  "stand 
simply  without  any  precept  for  their  observance,  yet  let  it  be 
thought  good  to  establish  any  sort  of  presumption  which  may 
both  render  more  strict  the  admonition  to  pray,  and,  as  it  were 
by  a  law,  force  us  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  wc  should  pray  at  least  not 
seldomer  than  three  times  a  day,  we  who  arc  debtors  to  the 
Three,  the  Father,  and  the  Son,  and  the  Holy  Ghost,  exclusive, 
that  is,  of  the  regular  prayers  which  are  due,  without  any  ad- 
monition, at  the  beginning  of  day  and  night."  [Tert.  de  Orat. 
ii.  26.]  In  his  treatise  on  fasting  he  also  calls  the  third,  sixth, 
and  ninth  hours,  "Apostolic  hours  of  prayer."  St.  Cyprian 
refers  to  the  habits  of  Old  Testament  saints,  and  draws  the 
rational  conclusion  that  the  events  of  tlie  Gospel  gave  proof  that 
there  was  a  "  sacrament,"  or  mystery,  in  the  ancient  practice  of 


righteous  men  offering  prayers  at  these  seasons,  as  if  the  Fpi- 
ritual  instincts  of  good  men  were  already  moving  in  the  light  of 
the  Cross.  "  But  to  us,  dearest  brethren,"  he  says,  "  besides  the 
hours  of  ancient  time  observed,  both  seasons  and  sacraments  of 
prayer  are  increased  in  number.  In  the  morning  we  must  pray," 
not  w'aiting,  that  is,  for  the  third  hour,  "that  the  Eesurrection 
of  the  Lord  may  be  commemorated  with  an  early  worship.  This 
of  old  the  Holy  Spirit  set  forth  in  the  Psalms,  saying,  '  lly  King 
and  My  God,  unto  Thee  will  I  cry  :  My  voice  slialt  Thou  hear  in 
the  morning;  in  the  morning  will  I  stand  before  Thee,  and  will 
look  up.*  [Ps.  V.  2.]  And  again,  by  the  prophet  the  Lord  saith, 
'  Early  in  the  morning  shall  they  seek  Jle,  saying.  Come  and  let 
us  return  unto  the  Lord  our  God.*  [Hosea  vi.  1.]  At  sunset- 
ting  likewise,  and  the  close  of  day,  needful  is  it  that  we  should 
again  pray.  For  as  Christ  is  the  true  Sun  and  the  true  D.ay, 
when  at  the  going  down  of  this  world's  sun  and  light  we  make 
prayer  and  petition  that  the  day  may  again  return  unto  us,  we 
are  petitioning  for  that  coming  of  Christ,  which  will  give  to  us 
the  grace  of  the  Light  eternal."  [Cyprian,  de  Orat.  Dom.  xxii.] 
In  the  Apostolical  Constitutions  the  same  habit  of  the  Church  is 
referred  to  in  very  distinct  terms  :  "  Ye  shall  make  prayers  .... 
In  the  morning  giving  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  crucitied ;  at  the 
ninth  hour,  because  all  things  were  shaken  when  the  Lord  was 
crucified,  trembling  at  the  audacity  of  the  impious  Jews,  not 
enduring  that  their  Lord  should  be  insulted ;  at  evening  giving 
thanks,  because  He  hath  given  the  night  for  rest  from  our 
daily  labours;  at  cock-crowing,  because  that  hour  gives  the  glad 
tidings  that  the  day  is  dawning  in  which  to  work  the  works  of 
light."     [Apostol.  Constit.  xdii.  34.] 

No  account  has  come  down  to  us  which  tells  exactly  of  what 
these  Primitive  daily  Oflices  consisted;  but  St.  Basil  in  tho 
fourth  century  speaks  of  them  as  being  made  up  of  psalmody 
mingled  with  prayers,  and  specifies  the  nineteenth  psalm  as  ono 
which  was  invariably  used  at  the  sixth  hour.  The  fifty-first 
psalm  is  also  shown,  from  him  and  other  writers,  to  have  been 
constantly  used  in  the  night  service ;  and  the  sixty -third  was 
called  the  "  Morning  Psalm,"  being  used  at  the  beginning  of  tho 
early  service.  The  "  Gloria  in  Excelsis  "  is  also  spoken  of  by  St. 
Chrysostom  as  "  the  Morning  Hymn  "  [see  note  in  Communion 
Service],  and  the  repetition  of  the  Kyrie  Eleisou  many  times 
seems  to  have  formed  another  part  of  these  ancient  services. 

The  daily  Offices  of  the  Eastern  Church  are  of  greater  anti- 
quity than  those  of  the  Western,  and  there  is  little  doubt  that 


AN  INTRODUCTION  TO  MORNING  AND  EVENING  PRAYER. 


[63 


they  represent,  substantially,  the  form  into  wliicb  the  Primitive 
Offices  for  the  hours  of  Prayer  eventually  settled  down '.  Suffi- 
cient points  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  Offices,  and  especially  those  of  the  English 
Church  '^,  are  analogous  to  those  of  the  East,  and  although  they 
cannot  be  traced  higher,  in  their  familiar  form,  than  the  Rule  of 
St.  Benedict  [a.d.  530],  it  can  hardly  be  doubted  that  men  like 
SS.  Benedict  and  Gregory  would  build  upon  the  old  foundations 
of  Primitive  Services,  such  as  those  now  represented  by  the  hours 
of  the  Eastern  Church.  In  the  Ancient  Sacramentaries  there  are 
several  series  of  Collects  for  daily  use  :  one  set  of  twenty-three  in 
that  of  St.  Gregory,  being  entitled  "Orationes  de  Adventu  Do- 
mini quotidianis  diebus  :"  another,  of  twenty,  apparently  for  Lent, 
being  headed  "  Orationes  pro  peccatis  :"  a  third  of  many  more  in 
number  being  called  "  Orationes  quotidians."  There  are  also 
other  sets  in  the  same  Sacraiuentary,  "ad  Matutiuos  lueescente 
die,"  "  Orationes  Matutinales,"  "  Vespertmales,"  and  "  ad  Com- 
plotorium."  What  place  such  Collects  occupied  in  the  daily 
Offices  is  not  quite  clear,  but  they  plainly  show  that  the  Primi- 
tive habit  of  the  Church  was  kept  up,  and  that  daily  prayers 
were  continually  being  offered  in  the  Western  as  well  as  in  the 
Eastern  Church.  Lessons  from  Holy  Scripture  were  only  read 
in  the  Synagogue  on  the  Sabbath  day ;  in  the  Temple  none  at  all 
(except  the  Decalogue)  were  ever  read.  This  custom  was  con- 
tinued throughout  the  Church  even  until  the  tmie  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  developed  iuto  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  Mediaeval  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  communities,  sepa- 
rated 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  diliered  in  several  important  respects 
from  the  Roman  Breviary  ■*,  and  are  supposed  to  have  had  the 
same  origin  as  the  Communion  Office,  the  lineage  of  which  is 
traced  at  p.  1-17  to  the  Church  of  Ephesus.  Like  those  of  the 
Eastern  and  Roman  Churches,  they  consisted  nominally  of  sevn 
separate  services  or  hours  [see  p.  xxviii],  but  as  in  those  churches 


>  They  are  given  at  length  in  Neale's  Introd.  Hist,  of  Eastern  Church, 
vol.  ii.  (jh,  Iv. 
2  Archd.  Freeman's  Princ.  Div.  Serv.  i.  65.        3  ibij.  106.       •>  Ibid.  240. 


at  tne  present  day  these  seven  hours  are  aggregated  into  three, 
or  even  two  services,  so  it  is  probable  was  the  case,  to  a  great 
extent,  in  the  Media!val  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  aggregating  them,  and  thus  g.ave  us  Mattins  and 
Evensong,  as  in  the  manner  shown  by  the  Table  at  p.  xxix.  At 
the  same  time,  the  publication  of  Edward  VI.'s  and  Queen 
Elizabeth's  Primers  showed  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  ou  the  same  model,  have  given  many 
devout  souls  the  opportunity  of  supplementing  the  public  Mattins 
and  Evensong  with  prayers  at  other  hours  that  equally  breathed 
the  spirit  of  the  ancient  Church. 

In  making  this  change  the  Reformers  were  doubtless  endea- 
vouring to  secure  by  a  modification  of  the  Services  what  the 
theory  of  the  Church  had  always  required,  the  attendance  of  the 
Laity  as  well  as  the  Clergy  at  the  Daily  Offices  of  Praise  and 
Prayer.  From  very  early  days  the  Church  of  England  had  en- 
joined the  Laity  to  be  present  at  them,  as  may  be  seen  in  the 
collection  of  Decrees  and  Cauons  on  the  subject  printed  by 
Maskell  [Mon.  Bit.  Ang.  II.  xxv. — xxxi.] ;  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  that  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  aud  intelligible  ones  as  our 
present  Morning  and  Evening  Prayer,  a  new  opportunity  was 
offered  to  the  Laity  of  uniting  their  hearts  and  voices  wit! 
those  of  the  Clergy  in  a  constant  service  of  daily  praise  and 
prayer. 

Churches  without  such  an  oflering  of  Morning  and  Evening 
Prayer  are  clearly  alien  to  the  system  and  principles  of  the  Book 
of  Common  Prayer;  and  to  make  the  offering  in  the  total 
absence  of  worshippers  seems  scarcely  less  so.  But  as  every 
Church  receives  blessing  from  God  in  proportion  as  it  renders  to 
Him  the  honour  due  unto  His  Name,  so  it  is  much  to  be 
wished  that  increased  knowledge  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  laud. 
Then  indeed  might  the  time  come  when  the  Church  of  England 
could  say,  "  Thou,  O  God,  sentest  a  gracious  rain  upon  Thine 
inheritance ;  and  refreshedst  it  when  it  was  weary."  It  might 
look  for  the  development  of  a  perennial  vigour  springing  from 
that  "  third  hour  of  the  day "  when  the  Apostles  first  went 
forth  in  the  might  of  their  supernatur.al  endowments ;  and  hope 
to  meet  with  answers  from  on  high,  as  sure  as  that  which 
was  given  to  Elijah  "  about  the  time  of  the  Evening  Sacrifice." 


Praised  be  the  Lord  daily  :  even  the  God  who  helpeth  vb,  and  poureth  His  benei'its  upon  us 

Day  by  day  we  magnify  TheEj 
And  we  worship  Thy  Name  :  ever  world  without  end. 


[.M] 


THE  ORDER  FOR 

MORNING  AND  EVENING  TRAYER 

DAILY  TO  BE  SAID  AND  USED  THROUGHOUT  THE  YEAR. 


THE  ^Morning  and  Evening  Prayer  shall  be  used  in  the  accustomed  Place 
of  the  Church,  Chapel,  or  Chancel;  except  it  shall  be  otherwise  deter- 
mined by  the  Ordinary  of  the  Place.  And  the  Chancels  shall  remain  as  they 
have  done  in  times  past. 

And  here  is  to  be  noted,  that  such  Ornaments  of  the  Church,  and  of  the 
Ministers  thereof,  at  all  times  of  their  ]\Iinistration,  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  Reisfn  of  Kinsr  Edward  the  Sixth. 


The  second  part  of  this  important  Rubric — the  lutcrpretation 
Clause  to  the  Ritual  Law  of  the  Church  of  England — is  fully 
explained  and  illustrated  in  the  Third  Section  of  the  Ritual  Intro- 
duction, p.  Ixv. 

The  first  part  of  it  is  still  exactly  in  the  form  in  which  it  was 
printed  in  the  Prayer  Book  of  Queen  Elizabeth's  reign  [a.d.  1559]. 
In  tlie  Second  Prayer  Book  of  Edward  VI.,  it  stood  in  this  form  : 
"  If  The  Morning  and  Evening  Prayer  shall  be  used  in  such  place 
of  the  Church,  Chapel,  or  Chancel,  and  the  Minister  shall  so  turn 
him,  as  the  people  may  best  hear.  And  if  there  be  any  con- 
troversy therein,  the  matter  shall  be  referred  to  the  Ordinary, 
and  he  or  his  deputy  shall  appoint  the  place,  and  the  cliancels 
shall  remain  as  they  have  done  in  times  past."  In  the  Prayer 
Book  of  1549  the  rubric  at  the  head  of  Morning  Prayer  was, 
'•  The  Priest  being  in  the  quire,  shall  begin  with  a  loud  voice  the 
Lord's  Prayer,  called  the  Pater  noster." 

The  "  reading-desk "  was  not  invented  until  after  the  rubric 
had  taken  its  present  form,  and  the  "  accustomed  place  "  was  the 
"  pae  "  (beginning  then  to  be  so  called)  in  which  the  Clergy  and 
singers  sat,  and  which  was  ordinarily  situated  on  either  side  of 
the  chancel.  In  the  Advertisements  of  1565,  it  was  directed 
"that  the  Common  Prayer  be  said  or  sung  decently  and  dis- 
tinctly, in  such  place  as  the  Ordinary  shall  think  meet  for  the 


largeness  and  straitness  of  the  church  and  choir,  so  that  the 
people  may  be  most  edified."  [Cardw.  Docum.  Ann.  i.  291.] 
Such  lawless  bishops  as  Scambler  of  Peterborough,  who  knew  no 
rule  but  *'sic  volo,  sic  juheo"  forbade  the  service  to  be  said  in  the 
chancel  at  all,  under  the  singular  plea  used  against  it  by  the 
foreigner  Bucer,  that  such  a  practice  was  "  Antichristian."  Thus 
the  erection  of  reading-desks  in  the  nave  became  common,  the 
'*  clerks "  were  reduced  to  one,  the  authorized  mode  of  Divine 
Worship  died  out  in  a  vast  number  of  churches  during  the  seven- 
teenth and  eighteenth  centiu'ies,  and  instead  of  the  chancels 
remaining  as  they  had  done  in  times  past,  they  were  too  often 
looked  on  either  as  a  kind  of  lumber-room,  to  be  cleared  out  once 
a  quarter  for  the  administi*ation  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  rubric,  and  are  recalled  to 
memory  only  for  the  purpose  of  explaining  how  it  came  to  be  so 
disregarded  in  modern  times.  In  Griffin  -v.  Dighton,  Chief 
Justice  Erie  decided  (on  appeal  in  ISC-t)  that  the  chancel  is  the 
place  appointed  for  the  Clergyman  and  for  those  who  :issist  him 
in  the  performance  of  Divine  Service ;  and  that  it  is  entirely 
under  his  control  as  to  access  and  use,  subject  to  the  jurisdicliou 
of  the  Ordinary. 


THliJ 


ORDER 


FOE 


MORNING    PRAYER, 


DAILY  THEOUGHOUT  THE  YEAR. 


"Execvfor  offi- 
cii" of  Sanim 
rubrics. 


Hzek.  xviii.  27. 


^  At  the  beginning  of  Morning  Prai/er  the  Mi- 
nister shall  read  with  a  loud  voice  some  one, 
or  more  of  these  Sentences  of  the  Scriptures, 
that  follow.  And  then  he  shall  sag  thai 
which  is  written  after  the  said  Sentences. 

WHEN  the  %vieked  man  turnetli 
away  from  his  wickedness^  that 
he  hath  committed,  and  doeth  that 
which  is  lawfid  and  right,  he  shall 
save  his  soul  alive. 


I  acknowledge   my   transgressions,  ps.  li.  3. 
and  my  sin  is  ever  before  me. 

Hide  thy  face  from  my  sins,  and  Fs.  U.  9. 
blot  out  mine  iniquities. 

The  Sacrifices  of  God  are  a  broken  Ps.  li.  17. 
spirit :  a  broken  and  a  contrite  heart, 
O  God,  thou  wilt  not  despise. 

Rend  your  hearts,  and  not  your  gar-  Joel  ii.  13. 
ments,  and  turn  unto  the  Lord  your 


The  Order  for  Morning  Prayer']  Tlie  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 
])opular  name  of  "  Mattins"  (abbreviated  from  Maiutince),  in  the 
original  English  Prayer  Book  of  1549;  and  that  name  is  still 
retained  in  the  tliree  Tables  of  Proper  Lessons  and  Proper 
Psalms,  and  also  iu  the  Elizabethan  Act  of  Dnifoi-mity. 

THE  SENTENCE.S. 
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  officiated.  Then  was 
said,  "  O  Lord,  open  Thou  my  lips :  And  my  mouth  shall  shew 
forth  Thy  praise."  This  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  o{ secreto.  In  the  1552 
I'rayer  Book,  these  Sentences,  with  the  Exhortation,  Confession, 
and  Absolution,  were  prefixed  to  Morning  Prayer,  but  not  to 
Evening  Prayer.  This  addition  was  suggested,  probably,  by  the 
second  reformed  Breviary  of  Cardinal  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  fuU  eS'ect  of  the  dissolu- 
tion of  Monasteries  was  making  itself  felt  by  ritualists,  and  a 
penitential  prefix  to  the  service  was  considered  more  appropriate 
for  a  mixed  congregation  than  the  previous  mode  of  opening  it, 
which  was  suitable  for  communities  professedly  spending  nearly 
their  whole  time  in  the  religious  porLiou  of  a  Christian's  duty. 
And,  m  the  second  place,  a  relaxation  of  the  rule  about  private 
Confession  made  it  expedient  to  place  a  public  Confession  and 
Absolution  witliin  the  reach  of  all,  day  by  day. 

The  Sentences  themselves  (which  had  nearly  all  been  previously 
in  use  as  Capilula,  during  Lent)  are  a  reproduction  at  the 
beginning  of  Divine  Service  of  the  Invitatories  which  were  pre- 
fixed to  the  T'enite  in  the  ancient  Mattins.  In  both  cases  the 
object  is  to  give  the  key-note  to  the  service  which  is  to  follow. 
In  the  S.alisbury  use  two  such  Sentences,  with  a  Versicle  and 
Collect,  were  prefixed  to  Mattins  on  Easter  Day.  These  were 
stLU  ordered  to  be  "solemnly  sung  or  said"  in  the  same  place  in 
the  1549  Pr.aycr  Book  ;  but  on  the  appointment  of  the  Sentences 
now  in  use,  the  former  were  directed  to  be  used  instead  of  T'enite, 
and  are  printed  before  the  East«r  Collect.  It  was  in  this  light 
that  the  Sentences  were  viewed  by  Bp.  Andrewes,  who  suggested 
some  others  in  the  following  note :  "  Adde  hue,  quod  ad 
invitandam  poenitentiam  egregia  sunt  misericordiie  et  longaui- 
mitatis  encomia.     Ps.  Ixiviii.  38.     Jer.  iii.  7. 12.     Heh.  iv." 

B 


MORNING  PRAYER. 


God :  for  lie  is  gracious,  and  merciful, 
slow  to  anger,  and  of  great  kindness, 
and  repenteth  Lim  of  the  evil. 
Lav..  IS..  9, 10.  To  tlie  Lord  our  God  belong  mercies 
and  forgivenesses,  though  we  have  re- 
belled against  him :  neither  have  we 
obeyed  the  voice  of  the  Lord  our  God, 
to  walk  in  his  laws,  wliich  he  set  be- 
fore us. 

0  Lord  correct  me,  but  with  judge- 
ment; not  in  thine  anger,  lest  thou 
bring  me  to  nothing. 

Rej^ent  ye;  for  the  Kingdom  of 
Heaven  is  at  hand. 

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. 

Enter  not  into  judgement  with  thy 
servant,  O  Lord ;  for  in  thy  sight  shall 
no  man  living  be  justified. 

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  faithfid  and  just  to  forgive  us  our 


Jer.  X.  21. 
Ps.  vi.  1. 


Malt,  i 


LuJce  .w.  IS, 
lb. 


Ps.  c\Iiii. 


1  Juhii  i.  8,  9. 


sins,  and  to  cleanse  us  from 
righteousness. 


all 


DEARLY  beloved  brethren,  the 
Scriptm-e  nioveth  us  in  sundry 
places  to  acknowledge  and  confess  our 
manifold  sins  and  wickedness,  and  that 
we  should  not  dissemble  nor  cloak 
them  before  the  face  of  Almighty  God 
our  heavenly  Father,  but  confess  them 
with  an  humble,  lowly,  penitent,  and 
obedient  heart,  to  the  end  that  we  may 
obtain  forgiveness  of  the  same,  by  his 
infinite  goodness  and  mercy.  And 
although  we  ought  at  all  times  humbly 
to  acknowledge  our  sins  before  God, 
yet  ought  we  most  chiefly  so  to  do, 
when  we  assemble,  and  meet  together, 
to  render  thanks  for  the  great  benefits 
that  we  have  received  at  his  hands,  to 
set  forth  his  most  worthy  praise,  to 
hear  liis  most  holy  word,  and  to  ask 
those  things,  which  are  requisite  and 
necessary,  as  well  for  the  body  as  the 
soul.  "WTierefore  I  pray  and  beseech 
you  as  many  as  are  here  present,  to 


Phil.  iv.  1. 

See  theaboie 
sentences. 

Lev.  V.  5. 

Josh.  vii.  19. 

Prov.  xxviii.  13. 
Ps.  xxvi.  4. 
John  XV.  22. 
Gen.  xvii.  1. 
Matt.  vi.  14. 
Jer.  iii.  13. 
Ps.  li.  3.  17. 

Matt.  iii.  2. 
Isa. iv.  7. 
Joel  ii.  13,  14. 
Ps.  Ixxxvi.  5. 


*  Ps.  xxxviii.  18. 
Luke  xviii.  IS, 
14. 

Joeli.  14. 
Ilos.  xiv.  1,  2. 


2  Chron.  vi.  18— 

21.  vii.  16. 
Ps.  c.  4. 

xxxv.  18. 
1  Chron.  xvi.  8,  9. 

Ps.  cxlix.  1. 
•  xcv.  2. 


Deut.xxxi.il,  12 
Acts  xiii.  44. 
2  Chron.  vii.  13. 
Isa.  Ivi.  7. 
Matt.  vii.  0.  II. 


As  Invltatorios  iutcmled  to  give  the  kcy-uote  to  tlie  Survicc, 
they  may  be  advautageously  used  in  the  foUowiug,  or  some 
similar,  order,  appropriate  to  the  various  days  and  seasons. 

Advent :  "  Kepeut  ye."    "  Eutcr  not."    "  0  Lord,  correct  me." 

Lent :  "  The  sacrifices."     "  Rend  your  heart." 

Fridays  and  Vigils  :  "  I  acknowledge." 

Wednesdays :  "  Hide  thy  lace." 

Ordinary  days :  "  When  the  wicked  man."  "  I  will  arise." 
"  If  we  say." 

Sundays,  other  holy  days,  and  Eves :  "  To  the  Lord  our  God." 

There  is  a  well-known  traditional  practice  of  singing  one  of  these 
Sentences  as  an  anthem ;  "  I  will  arise  "  being  very  frequently 
so  used.  Such  a  practice  seems  to  be  in  strict  keeping  with 
their  character  as  Invitatories,  and  in  analogy  with  the  use  of 
the  Easter  Sentences  referred  to;  as  also  with  such  a  use  of  the 
Offertory  Sentences  in  the  Communion  Service. 

Head  with  a  loud  voice']  This  is  an  ecclesiastical  or  technical 
phrase,  the  explanation  of  which  is  to  be  found  in  a  Rubric  before 
the  Te  Deum  in  the  previous  editions  of  the  Prayer  Book : 
"  Then  shall  be  read  two  Lessons  distinctly  with  a  loud  voice." 
"Then  shall  the  Lessons  be  sung  in  a  plain  tune,  after  the  man- 
ner of  distinct  reading ;  and  likewise  the  Epistle  and  Gospel." 
It  is  the  clara  vox  of  older  ritualists,  and  presupposes  a  musical 
intonation,  with  or  without  inflection,  to  be  the  customary  way  of 
reciting  Divine  Service.    "  To  synge  &  rede  &  say."    [Mirror,  f.  5.] 

In  Bishop  Cosin's  revision  be  appended  to  the  word  "minister" 
thi  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 
lis  showing  the  technical  meaning  wliich  -was  attached  to  the 
word  Minister,  when  used  in  the  Rubric.  He  also  added 
Isaiah  Iv.  6,  7,  and  1  John  i.  9,  the  latter  verse  being  adopted, 
but  not  the  former;  and  "or  more"  afte-  "some  one"  in  the 
Rubric. 

Some  may  consider  that  the  terms  of  the  Rubric,  both  liere  and 
Wforethe  Olfertory  Sentences,  strictly  limit  the  recitation  of  them 


to  the  clergyman  officiating.     Tliere  is,  however,  no  ritual  prin- 
ci[)le  by  which  they  are  so  limited. 

THE  EXHORTATION. 

There  is  an  analogy  between  this  Exhortation  and  some  wliich 
were  used,  at  the  Holy  Communion  aud  in  Lent,  in  the  ancient 
services  of  the  Church  of  England.  There  is  also  a  trace  of 
similarity  between  it  and  the  opening  of  Pullaiu's  L'Ordre  des 
Prih'es  JScclesiastiques,  printed  for  the  use  of  the  German 
refugees  at  Glastonbury,  in  1552.  The  words  of  the  latter  two, 
"  Mes  Freres,  qu'un  chascuu  dc  vous  se  presente  devant  la  face  dn 
Seigneur,  avec  confession  de  ses  fautcs  et  pechez,  suyvant  de  tout 
son  cueur  mes  [pajrolles'."  But  there  is  too  little  resemblance 
between  our  E.vhortation  aud  these  to  give  any  critical  ground  for 
supposiug  that  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  T'enite.  It  was  ]irobably  inserted 
here  under  the  impression  that  the  people  at  large  were  extremely 
ignorant  of  the  true  nature  of  Divine  worship  at  the  time.  Five 
pruicipal  parts  of  worship  are  mentioned  in  it.  (1)  Confession  of 
sin;  (2)  Absolution;  (3)  Thanksgiving  aud  Praise;  (4)  The  hearing 
of  God's  Word ;  (5)  Prayer  for  spiritual  and  bodily  benefits.  In 
this  structure  also  it  bears  some  au.alogy  to  the  Venite. 

The  Minister  celebrating  Divine  Service  is  directed  to  "say" 
this  Exhortation,  "saying"  being  the  ritual  term  for  reciting  on 
one  musical  note,  or  "  monotoning,"  as  distiuguisned  froir 
"singing,"  which  is  reciting  with  musical  inflections,  and  from 
"reading,"  which  is  a  general  term,  including  both  methods.  If 
the  Exhortation  is  said  from  memory,  aud  with  the  face  turned 
towards  the  congregation,  it  becomes  much  more  expr.ssive  of  the 
intention  with  which  it  was  placed  here,  than  when  said  as  a  mere 


'  This  book  was  also  printed  in  Latin,  perhaps  before  It  came  out  in 
French.    The  French  edition  seems  to  be  veiy  rare. 


MORNING  PRAYER. 


iiccomimny  me  with  a  pure  heart  and 
humble  voice  unto  the  throne  of  the 


:Cor.  X.  I. 
Acts  iv.  24. 
Eccles.  V.  1,2. 
Ex.  XXV.  21,  22. 

iieb.  iv.  16.         hua\'enly  grace^  saying-  after  me 


Isa.  txiii.  16. 
Luke  vl.  3G. 
Isa.  liii.  6. 
I's.  cxix.  176. 
Jer.  xviii.  12. 

Jer.  xvH,  9. 
iqill.  ii.  2,  3. 


Hail.  ix.  9,  10. 

Uom.  vii.  12. 
I  John  iii.  4. 
Lam.  iii.  40.  42. 


1[  A  general  Confession  to  he  said  of  the  whole 
Congregation  after  the  Minister,  all  Icneel- 
iiig. 

ALMIGHTY,  and  most  merciful 
Father;  We  have  erred,  and 
strayed  from  thy  ways  like  lost  sheep. 
We  have  followed  too  much  the  devices 
and  desires  of  our  own.  hearts.  We 
have  offended  against  thy  holy  laws. 
We  have  left  undone  those  things 
which  we  ought  to  have  done;  And 


we  have  done  those  things  which  we 
ought  not  to  have  done ;  And  there  is 
no  health  in  us.  But  thou,  O  Lord, 
have  mercy  upon  us,  miserable  of- 
fenders. Spare  thou  them,  O  God, 
which  confess  their  faults.  Restore 
thou  them  that  are  penitent;  Ac- 
cording to  thy  promises  declared  unto 
mankind  in  Christ  Jesu  our  Lord. 
And  grant,  O  most  merciful  Father, 
for  his  sake;  That  we  may  hereafter 
live  a  godly,  righteous,  and  sober 
life.  To  the  glory  of  thy  holy  Name. 
Amen. 


Isa.  111.  12,  13. 

GaLv.  17. 
Ps.  xxxviii.  3. 

Ii.  1—5. 
Luke  xviii.  13. 
Prov.  xxviii.  13. 

Joel  ii.  17. 


Jer.  iii.  22. 
Hos.  xiv.  1,  2. 
Ps.  xxiii.  3. 

Ii.  12. 
Matt.  i.  21. 
Acts  X.  36,  43. 
2  Cor.  i.  20. 
1  John  i.  9. 
John  xvi.  23.  24. 
*'  Fac  nos, 
Domine 
juste,  et  sobrie. 
et  pie,  in  hoc 
£;ecu1o  vivere.'' 
Moz.  Brev 
WeJ.  Matt.  art. 
Advent. 


form  for  passing  .away  a  few  seconds,  while  the  congregation  is 
settling  into  a  devotional  frame  of  mind. 

The  concluding  words,  "  after  me,"  were  erased  by  Bishop 
Cosiu,  for  what  reason  is  not  apparent,  and  were  restored  by  the 
Committee  of  Eevisiou.  They  define  the  maimer  in  which  the 
Confession  is  to  be  said;  as  .also  do  the  words '"  humble  voice," 
which  represent  the  submissa  vox  of  old  rubrics. 

THE  GENERAL  CONFES.SION. 

After  the  Minister^  all  kneeling']  Bishop  Cosin  erased  the 
word  "after"  in  this  Rubric,  and  substituted  "with:"  but 
the  original  word  was  curefully  restored,  showing  that  a  distinc- 
tion was  intended  between  the  two  words  in  their  ritual  use. 
"  After  the  Minister"  means,  that  each  clause  is  to  be  said  first  by 
the  Minister  alone,  and  then  repeated  by  "  the  whole  congrega- 
tion "  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  Rubric  before  the  Lord's  Prayer.  The  word 
"iiU"  was  also  one  of  Bishop  Cosiu's  additions,  and  is  illustrated 
by  his  note  in  another  volume  :  "  Kneelmg  is  the  most  fit  gesture 
for  humble  penitents ;  and  being  so,  it  is  strange  to  see  how  in 
most  places,  men  are  suiiered  to  sit  rudely  and  carelessly  on  their 
seats  all  the  while  this  Confession  is  read  ;  and  others  thtit  be  in 
church  are  nothing  aftectcd  with  it.  They  think  it  a  thing  of 
indiiferency  forsooth,  if  the  heart  be  right."  This  sitting  posture 
iluring  public  confessions  was  one  of  the  abuses  that  scandalized 
the  Pm-itans;  and  they  sought  to  have  a  Canon  passed,  enjoining 
nil  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  outwtird  ceremonies 
and  gestures,  their  inward  humility." 

The  gesture  of  kneehng  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 
which  forms  the  congreg.ation ;  and  to  neglect  it  is  to  neglect  a 
duty  which  is  owing  to  God  and  mau  in  this  respect,  as  well  as 
the  other.  We  have  no  right  to  conspicuous  private  gestures  in 
a  public  devotional  assembly;  nor  are  the  gestures  which  we 
there  use  (in  conformity  to  the  rules  of  the  Church)  to  be  neces- 
sarily interpreted  as  hypocritical  because  our  personal  habits  or 
leelings  may  not  be  entirely  consistent  with  them.  As  the 
clergy  have  an  official  duty  in  chm'ch,  irrespective  of  their  per- 
sonal characters,  so  also  have  the  laity.  It  may  be  added,  that  a 
respectfid  conformity  to  rules  enjoining  such  oificial  duties,  may 
often  lead  onward  to  true  personal  reverence  and  holiness. 

As  far  as  present  researches  show,  the  general  Confession  ap- 
pears to  be  aw  original  composition  of  some  of  the  revisers  of 
1552;  but  its  princlpnl  features  are,  of  com*se,  represented  in  con- 


fessional formularies  of  the  Ancient  Church,  the  ideas  being  a 
common  heritage  of  every  ago  and  country.  It  has  not  under- 
gone any  alteration  since  its  first  introduction  into  morning 
prayer. 

It  has  been  observed ',  that  this  general  Confession  appears  to 
be  founded  on  Romans  vii.  8 — 25. 


We  have  followed  too  much 
the  devices  and  desires  of  our 
own  hearts. 

We  have  offended  against 
Thy  holy  laws. 

We  have  left  midone  those 
things  wliich  wo  ought  to  have 
done. 

We  have  done  those  things 
which  we  ought  not  to  have 
done. 

And  there  is  no  health  in  us. 


Sin  ....  \vrought  in  me  all 
concupiscence. 

The  law  is  holy  ....  but 
I  am  carnal,  sold  under  sin. 

The  good  that  I  would,  I  do 
not. 

But  the  evil  which  I  would 
not,  that  I  do. 

In  me  dwelleth  no  good 
thing.  0  .  .  .  .  the  body  of 
this  death. 

0  wTctched  man  that  I  am, 
who  shall  deliver  me  ? 


I  thank  God,  through  Jesus 
Christ  our  Lord. 


But  Thou,  0  Lord,  have 
mercy  upon  us  miserable  otl'eu- 
ders. 

According  to  Thy  promises, 
declared  unto  mankind  in  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  indicated  above  in  the 
margin. 

The  manner  and  spirit  in  which  a  general  confession  of  sins  may 
be  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  ser- 
™e  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,  saymg  as  foUoweth."  That  a  confession  so  made  can 
be  otherwise  than  acceptable  to  the  Good  Shepherd  and  Physician 
of  our  souls  it  is  impossible  to  doubt.  That  further  and  more 
detailed  confession  is  also  at  times  necessary,  the  provisions  made 
by  the  Cliurch  for  her  ijenitents,  and  the  private  habits  of  all 
pious  Christians,  make  equally  certain. 

The  "Amen"  is  part  of  the  Confession,  and  is  to  be  said  by 
both  minister  and  people,  as  is  indicated  by  the  type  in  which  it 
"is  printed. 

1  Archd,  Ficeniau's  "  Piinci])les  of  Divine  Service,"  i.  3:;0. 
B2 


MOENING  PRAYER. 


Ezek.xviil.31,S2. 
1  Vet.  iii.  9. 


Czek.  xxxiii.  11. 


John  XX.  21.2" 
Luke  xxiv.  47 


2  Cor.  ii.  10. 
V.  18—20. 
Isa.  xlili.  23. 
Ps.  Ixxxvi.  3. 

Acts  ii.  S8.  xiii. 
38,  19. 


^  T!ie  Ahsohdlon  or  Remission  of  sins  In  he 
pronounced  ly  the  Priest  alone,  standing ; 
the  people  still  kneeling. 

ALMIGHTY  God,  the  Father  of 
our  Lord  Jesus  Christ,  who  de- 
sireth  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  IMi- 
nisters  to  declare  and  pronounce  to  his 
people,  being  penitent,  the  absolution, 
and  remission  06  their  sins :  He  par- 
doneth  and  absolveth  all    them  that 


THE  ABSOLUTION. 

bti  the  Priest  alone,  standing']  Tliis  Taibric  stooil  iu  the  form 
"  by  tlie  Minister  .nlone,"  until  1661.  Bishop  Cosin  altered  it 
to  "by  tlie  Minister  alone  standing,  and  all  the  people  still 
kneelinf;,"  and  hi<!  alteration  subsequently  developed  into  the 
existing  words  before  the  revision  was  completed.  The  re.ison 
for  inserting  the  word  "  standing"  was  that  some  of  the  clergy 
had  been  accustomed  to  read  it  on  their  knees,  although,  as 
Bishop  Andrewes  wTote,  "because  he  speaks  it  anthoritatir^,  in 
the  name  of  Clirist  and  His  Church,  the  Minister  must  not  kneel, 
Imt  stand  up,"  and  this  posture  was  observed  by  the  majority. 
Tlie  other  three  words,  "the  Priest  alone,"  have  a  history  which 
fixes  their  meaning.  At  the  Savoy  Conference  of  1661,  the 
Presbyterians'  11th  "exception"  to  the  Prayer  Book  was  to  the 
effect  that  as  the  word  "  Minister"  was  used  in  the  rubric  before 
the  Absolution,  and  not  "  Priest,"  or  "  Curate,"  therefore  it  should 
be  used  instead  of  those  words  througliout  the  hook.  To  this  it 
was  replied  by  the  Cliurch  of  England  Commissioners  that 
it  would  be  unreasonable  to  use  the  word  Minister  alone,  for 
"  since  some  parts  of  the  T,iturgy  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  iu  that  holy  ofSce,  of  wliat  Order 
soever  he  be."  The  word  "  Minister  "  had  formerly  been  used  as 
identical  with  "Pi-iost,"  ns  may  Vie  seen  liy  tlie  32nd  Canon, 
which  forbids  Bisliops  to  "make  any  person,  of  what  qualities  or 
gifts  soever,  a  Deacon  and  a  Minister  both  together  in  one  day." 
This  distinctive  meaning  had  now  passed  away,  and  "Ministers" 
was  colloquially  tlie  name  for  Dissenting  preachers,  and  for 
Clergymen  of  every  Order.  By  the  insertion  of  the  new  word, 
therefore,  the  whole  Rubric  was  intended  to  enjoin,  not  only  that 
the  congregation  are  not  to  repeat  the  Absolution,  as  they  have 
repeated  the  Confession,  but  also  that  it  must  not  be  s-iid  by  a 
Deacon.  If  a  Deacon  says  Morning  or  Evening  Prayer,  in  the 
presence  of  a  Priest,  the  latter  should  siiy  the  Absolution,  .ind  if 
no  Priest  is  present,  the  Deacon  sliould  make  a  pause,  to  give 
opportunity  fiir  the  offering  up  of  a  short  secret  prayer  by 
himself  and  the  congregation,  and  tlicn  pass  on  to  the  Lord's 
Prayer. 

Tlic  Absolution  was  composed  by  the  Revisers  of  1552,  evidently 
with  the  old  form  of  Absolution,  which  was  used  iu  the  Prime  and 
Compline  Services,  before  them.  There  is  also  some  similarity 
between  the  opening  words  and  those  of  a  Prayer  wbieli  was 
placed  at  the  end  of  the  Litany  in  the  Primer  of  1535;  and 
which  again,  from  the  prayer,  "  forgive  us  now  while  we  have 
time  and  space,"  seems  to  have  been  founded  on  the  ancient 
Absolution,  with  its  "apatium  verte  paniteniice,"  though  the 
first  part  is  identical  with  a  Lenten  Collect  of  St.  Gregory's 
Sacramentary. 

Some  phrases,  a  good  de.al  like  those  of  our  Absolution,  are  also 
found  in  the  form  of  ju-ayer  got  up  by  John  a  Lasco,  or  Laski,  a 
Polish  refugee,  for  the  fierman  congregation  which  he  was 
allowed  to  gather  together  at  Austin-friars  in  London ;  but  the 


0]\IINE   Deus  omnipotens,    qui   ordo Pcrnitentij 

.  ,  A    u.  IIOO 

nun    VIS    mortem    peceatorum,    Manene  i   sos 
sed  ut  convortantur  ut  vivant  ... 

Deus  oninipotens   Salvator  et    Ru-   iid.  i.  73o. 
demjjtor  goueiis  humani,  qui  apostolis 
suis   dedit   potestatem    ligandi    atque 
solvendi  ipse  te  absolvcre  dignetur  .  .  . 
.  .  .  Misereatur  vestri  omnijiotcns  Deus,   Salisbury  u.^^o 
et  dimittat  vobis  omnia  peccata  vestra: 


likeness  is  not  such  as  to  make  ii  probable  that  the  English  form 
was  derived  from  his  Latin  one,  tliough  it  does  ratlier  indicate 
that  both  were  in  part  derived  from  some  such  originals  as  those 
printed  in  the  text  above. 

Two  questions  have  been  raised  with  respect  to  tliis  form 
of  Alisolntion.  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  efl'ective  for  the  remission  of  sins. 

(1)  Tlie  first  question  is  all  but  decided  by  the  title.  Here,  in 
the  Communion  Service,  and  in  the  Prayers  to  lie  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  Cliurch  of  England  is  spoken  of  in  the  direction  "  the  Priest 
shall  absolve  him."  It  seems  beyond  all  probability  that  this 
designation  coidd  have  been  used  of  all  three  forms  without  any 
verbal  distinction,  and  yet  that  a  real  dificrence  of  meaning  lay 
hidden  under  the  use  of  it,  and  that  to  such  an  extent  as  to  make 
it  in  one  place  contradictoi-y  of  itself  in  another  place.  What  tlie 
word  "Absolution"  in  the  rubrical  title  so  far  proves,  is  con- 
firmed by  the  addition  made  to  it  at  the  Hampton  Court  Con- 
ference of  1601,  when  it  was  altered  to  the  "  Absolution,  or 
remission  of  sins,"  clearly  showing  what  opinion  the  Divines 
there  assembled  held  respecting  the  intention  with  which  the 
fonu  was  inserted  fifty-one  years  before.  It  is  still  furthei 
confirmed  by  a  note  of  Bishop  Andrewes  (one  already  quoted), 
in  which,  after  saying  that  the  Absolution  is  pronounced  atithori- 
tativi,  he  adds,  "  For  authority  of  Absolution,  see  Ezek.  xxxiii. 
12.  Job  xxxiii.  23.  Nuiu.  vi.  24.  2  Sam.  xii.  13.  John 
XX.  23."  An  examination  of  these  passages  of  Scripture  will 
show  that  Bishop  Andrewes  (one  of  the  most  learned  theo- 
logians and  Scriptural  scholars  that  the  Church  of  England  has 
ever  had)  must  certainly  have  supposed  that  this  was  intended 
for  an  actu.il  Absolution  ;  and  that,  iu  his  opinion,  it  was 
such. 

(2)  The  Absolution  itself  is  constructed  on  a  similar  jirlnciiile 
to  that  on  which  Collects  are  formed ;  and  as  the  precatory  part 
of  a  Collect  is  sometimes  very  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  statement  of  the  antecedent 
reasons— God's  mercy,  and  the  delegation  of  His  authority— for 
jn'onouncing  Absolution;  and  what  follows  is  an  authoritative 
exhortation  to  follow  up  the  words  of  temporary  confession  and 
absolution  witli  prayer  for  perseverance  and  final  pardon.  Tlie 
words  which  thus  form  the  essence  of  the  Absolution  are  of 
a  declaratory  kind,  while  those  in  the  old  Morning  and  Evening 
Services  of  the  Church  were  precatory,  as  may  be  seen  from  the 
original  Latin  form  printed  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        P 


1  See  "  Introduction  to  tlie  rdlects,  Epistles,  and  Gospels." 


MORNING  PRAYER. 


^cialx*2i^'  truly  repentj  and  unfeignedly  believe 

Acts  V.  31.  yg  jjoiy  Gospel.    Wherefore  let  us  be- 

■2  Cor.  vu.  10.  . 

£zek.  xxxvi.  26,  geech  liim  to  grant  us  true  repentance, 

Luke  xi.  13.  and  his  holy  Spirit,  that  those  things 


Eccles.  V.  1,  2, 
Ps.  xix.  14. 
2  Cor.  vii.  21. 


may  please  him,  which  we  do  at  this 
iPet^i.  15.  iv.     j^resent,  and  that  the  rest  of  oiu-  life 

Matt"  xxv^M  ig'  liereafter   may  be    pure  and  holy,  so 
Rev.  xxu.  li.  14  j-j^g^  j^^  .j.]jg  ]ag.|;  ^Q  jjj^y  come  to  his 

eternal  joy,  through  Jesus  Christ  our 
Lord. 


•  Ps.  cvi.  4fi.  ^  The  2?eople  shall  answer  here,  and  at  tue  Ciid 

Deut.  xxvii.  15. 
Uev.  xix.  4. 


of  all  other  prayers,  Amcu. 


Acta  XX.  ac. 
2  Cliruii.  vi.  13. 

XX).  5. 
LlLu  xxii.  4. 


.Matt.  vi.  9.  1,; 


IT  Then  the  Minister  shall  kneel,  and  say  the 
Lords  Prayer  with  an  atidible  voice  j  the 
People  also  kneeling,  and  rejieatlny  it  with 
him,  both  here,  and  wheresoever  else  it  is 
vsed  in  Divine  Sen-iue. 

OUR  Father,  which  art  in  Heaven, 
Hallowed   be   thy  Name.     Thy 


liberet  vos  ab  omni  malo ;    couservet  ci.  Absolution  ai 

.  Holy     Cminu- 

et   confirmet   m   bono;    et  ad    vitam     ■"»" 
perducat  a3ternani.     Amen. 

Aljsolutionera  et  remissionem  om- 
nium peeeatorum  vestiorum,  spatium 
verae  poenitentiiB,  emendationem  vit*, 
gratiam  et  consolationum  Sancti  Spiri- 
tus,  tribuat  vobis  omnipotens  et  miscri- 
cors  Dominus.     Amen.] 


Ad  Matutinas  ....  ilicat  s.^^;e^dos  Paler  Kuster  Salisbury  Use. 
ct  Ave  Maria. 


[TIATEP     I'j/jLWV     6     iv    TOt?     OVpaVol'i,    MutK.  vi.  9.  13. 

d'y;aa0>^T(i}  to  opojxa,  aov.       EXOirio  7] 


away  by  the  word  "  declaratory,"  so  often  used  to  distinguish  this 
from  the  other  two  forms  of  Absolution  used  in  the  Priijer 
Book ;  for  to  "  declare  "  God's  pardon  of  sinuers  is  to  give  eftect 
to  that  pardon,  as  when  the  authorized  subordinate  of  an  earthly 
sovereign  declares  pardon  in  that  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  tbem  in  the  uame  of  the 
l''ather,  and  of  the  Son,  and  of  the  Holy  Ghost,"  so  are  the 
absolving  words  of  our  Absolution  sufficient  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  pro- 
bably adopted  fi-om  a  careful  consideration  of  tlie  use  which  was 
to  be  made  of  it.  It  is  an  Absolution  uttered  over  a  mixed  con- 
gregation, and  yet  it  can  only  be  efficacious  towards  those  who 
have  honestly  said  the  Confession  as  it  is  intended  to  be  said. 
The  conditions  of  pardon  are  therefore  distinctly  expressed,  that 
the  impenitent  may  not  be  misled,  and  take  to  themselves  a 
*orgiveness  to  which  they  have  no  claim.  And  as  it  is  a  public 
Absolution,  '*  He  parduneth  and  al>solveth  "  is  adopted  in  analvigy 
with  the  *'  tribuat  vobis  omnipotens  et  misericors Dominns,"  rather 
than  the  positive  fonn,  "  by  His  authority  I  absolve,"  as  used  in 
.absolving  individual  penitents'. 

The  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  prepare  each  person  present 
for  the  work  of  offering  praise  to  Him;  (3)  to  convey  pardon  of 


'  The  ancient  fonn  of  Confession,  Miserealur,  and  Absolution,  was  as 
follows,  being  used  in  the  midst  of  the  preces  at  Prime  and  Compline. 

The  Priest,  looking  towards  the  Altar, 

I  confess  to  God,  the  Blessed  Mary,  and  all  the  Saints  [luniing  to  the 
choir],  and  to  you,  that  1  have  ainned  exceedingly  in  thought,  word,  and 
deed,  of  my  own  fault  [lookiiiy  bark  to  the  Attar],  I  beseecli  Holy  Mary, 
all  the  Saints  of  God,  and  [looking  bock  to  tlie  Clioir]  ye  to  pray  for  me. 

TIte  Clioir  repliea,  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. 

Tlien  the  Choir,  turning  to  the  Attar, 

I  confess  to  God  ....  to  pray  for  me. 

Then  tet  the  Priest  say  io  tlie  Choir,  in  the  Jirst  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,  ;ind  the  gia^e 
and  consolation  of  the  Holy  Sinrit.     Aiucn. 


sin  to  an  extent  correlative  with  the  extent  of  penitence  in  those 
over  whom  it  is  uttered.  As  was  said  in  the  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  particidar  one.  But  the  necessity  for  absolution  is  bc 
great,  that  the  Church  has  provided  against  any  one  being  without 
it  by  this  daily  utterance  of  it,  in  which  it  is  cast  abroad  as  tho 
Sower  sowed  his  seed,  or  as  God  sends  His  rain  upon  the  just  and 
the  unjust.  It  is  a  ministration  in  close  analogy  with  the  con- 
tinual superabundance  of  the  mercies  of  God  in  Christ,  which  flow 
down  even  to  the  skirts  of  our  High  Priest's  clothing.  According 
to  the  words,  "freely  ye  have  received,  freely  give,"  the  Church 
casts  her  bread  upon  the  waters  in  faith,  believing  that  God's 
word  of  absolution  will  not  return  unto  Uim  void.  And  for  its 
efficiency,  in  the  words  of  a  recent  WTiter,  "  all  that  is  needed  is 
that  there  be  fit,  i.  e.  truly  repentant  recipients  nf  it ;  that 
secured,  wheresoever  it  touches,  it  blesses  and  heals'." 

The  people  shall  answer']  The  words  "  here  and  at  the  end  of 
all  other  prayers"  were  added  by  Bishop  Cosin.  He  also  wished 
to  make  a  marked  separation  between  the  portion  of  the  service 
ending  with  the  Absolution,  and  that  beginning  with  the  Lord's 
Prayer.  After  the  "Amen"  to  the  former  he  wrote,  "  I'laco 
here  a  fleurou,"  and  at  the  head  of  the  Lord's  Prayer,  over  leaf, 
he  has  made  a  note,  "  Set  here  a  faire  compartment  (orna- 
mental page-heading)  before  this  title."  And  although  he  has  not 
erased  the  previous  title  before  the  Sentences,  he  has  here  reijeated 
it, — "  An  Order  for  Morning  Prayer."  He  probably  contemplated 
the  occasional  use  of  a  short  service,  from  which  all  before  the 
Lord's  Prayer  was  to  be  omitted.  In  the  first  series  of  his  notes 
on  the  Prayer  Book  (Works,  v.  47),  Bishop  Cosin  has  also 
WTitten  on  the  Lord's  Prayer,  "  Here  begins  the  service  ;  for  that 
which  goes  before  is  but  a  preparation  to  it,  and  is  newly  added 
in  King  Edward's  Second  Book,  in  imitation  of  the  Liturgy  and 
Mass  of  tne  Church  of  Rome.  But  as  their  hours  begin  with  tbo 
Lord's  Prayer,  so  begins  our  mattins,  and  the  high  service  of  the 
altiir.  Ami  they  begin  as  they  should  do,  for  this  was  the  ancient 
custom  of  the  Christians,  when  they  were  met  together  to  pray  ; 
they  said  that  prayer  for  a  foundation  and  a  beginning  of  all  the 
rest,  which  Christ  Himself  had  taught  them."     [Cf.  Works  ii.  9.] 

THE  LORD'S  PRAYER. 

Then  the  Minister']  From  1552  to  1061,  the  Rubric  stood, 
"Then  ^hall  the  Minister  begin  the  Lord's  Prayer  with  a  bud 
voice."     Heforc  1552,  it  had  been   "The  Priest   being   in   few 


Principles  of  Divir.c  S:rv:cc-.  i.  .117 


6 


MORNING  PRAYER. 


Kingdom  come.  Tliy  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 
Tiie  Irish  jis.  fi-om  evil :  For  thine  is  the  Kingdom ', 
power,"  but  nnd    tho  Power,  and   the  Glory,  For  ever 

is  cr.ised  in  the 

sealed  coijies.       and  evcr.     Amen. 

Y  T/ien  likewise  lie  shall  say, 

Ps.  li  15.  O  Lord,  open  thou  our  lips. 

Anstver. 

Pa.  ixii.  19.  And  our  moutli  shall  shew  forth  thy 

praise. 


P...  Ixx.  1. 


r>i.  XJTviii.  22. 


Priest. 

O  God,  make  speed  to  save  us. 

Answer. 

O  Lord,  make  haste  to  help  us. 


PacrCKela  aov'  yevrjOi'JTCo  to  OiXyfid  crou, 
ft)?  iv  ovpavcp  Kai  ein  Ttj';  ytj';.  Tov  aprov 
i)lJ.Siv  TOV  eiTiovaiov  So?  j;/itj/  cri'j/uepov, 
Kai  a<f>e<;  ijfuv  ra  o<j)ei\ijp,aTa  rjfiStv,  to? 
Kai,  »;/tie?9  a(j)ie/X€V  rot?  o<^e(XeTai?  rj/xcov. 
Kal  fXTj  elaei'iyKy'i  j/yua?  6t?  Treipaa/Aov 
aWa  pvaai  ■t^fxa^  airo  tov  Trovypov.  "Oti, 
aov  eaTcv  »;  ^aaiXeia,  koX  »;  Si'i'a/it?,  Kal 
i)  ho^a  et?  TOii?  aia)va<;.  'A/j.7']v.^ 
Postea  saeerdos  incipiat  servitium  hoc  modo :     S-ilistniry  l\se 

Domine,  labia  mea  aperies. 

Chorus  respondeat.  Et  os  meum  an- 
nnntiabit  laudem  tuam. 

Saeerdos  ■statim.  Deus  in  adjutorium 
meum  intende. 

R.  Domine,  ad  adjuvandum  me  fes- 
tina. 


quire,  shall  begin  \\\\.\x  a  loutl  ^'oice  the  Lord's  Prayer,  called  the 
Paternoster."  It  was  altered  to  its  present  form  by  Bishop 
Cosin.  The  mattins  began  here  iu  the  Prayer  Book  of  1549; 
and  before  that  time,  the  Lord's  Pr.ayer  was  said  secretly  by  the 
Priest,  the  public  part  of  the  service  beginning  with  the  "  Domine, 
labia  mea  aperies,"  as  is  shown  in  the  Latin  Rubric  printed 
before  that  versicle. 

with  him]     That  is,  simultaneously,  clause  by  clause. 

wheresoever  it  is  used  in  Divine  Service^  Bishop  Cosin 
overlooked  the  Eubric  immediately  before  the  Lord's  Prayer  in 
the  Commuuion  Service,  which  directs  the  priest  to  say  it,  with- 
out any  direction  as  to  the  people.  It  is  not  likely  that  there  was 
any  intention  of  overriding  that  Ilubric  by  this. 

The  Doxology  was  added  here  in  1G61,  but  not  by  Bishop  Cosiu, 
who  wrote  among  some  "  Directions  to  be  given  to  the  printer," 
"Never  print  the  liOrd's  Prayer  beyond— deliver  us  from  evil. 
Aiuen."  The  Doxology  is  supposed  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  ii'om  evil"  (said,  with 
the  rest  of  the  prayer,  by  the  people),  the  priest  offers  a  prayer 
against  the  evil  and  the  Evil  One,  called  the  Embolismus ;  and 
the  Doxology  is  then  sung  by  the  people.  Probably  this  is  a 
primitive  usage;  and  the  autiphou  so  sung  has  crept  into  the 
text  of  the  Gospel. 

Tlie  paraphrase  of  Bishop  Andi-ewes,  in  bis  note  on  tlic 
Loi-d's  Prayer  here,  is  very  concise  and  instructive. 

Our  Father.     Etsi  kicsus  est.  Pater  est. 

^^  bich  art  in  Heaven.     Eminenter,  non  inclusive. 

Hallowed  be  Thy  Name.     In  me,  per  me,  super  me. 

Tliy  Ivingdom  come.  Ut  destruatur  regnum  peccati,  per  qnod 
regnavit  mors  et  diabolus. 

In  earth.     In  me,  qui  sum  terra. 

In  heaven.     A  Sanctis  angelis. 

(live  us  this  day  our  daily.     I'ro  necessitate. 

Bread.  Proprium,  licite  acquisituni,  superccelestem  et  corpo- 
rcum. 

Forgive  us  our  trespasses.     Talenta  diinitte. 

Lead  us  not.     Nee  sinas  intrare  ductos  prouosque. 


From  evil. 


r  f  diabolo. 

Ab  authore  mail   '         '  I  luuudo. 


A  malo 


I  intra,  nobismelipsis. 
rculpa;  per  graliam. 
■■  pccna?  per  misericordiani. 


Loiuni  per  pacem. 

Its  fitness  for  use  iiv  the  manner  here  directed  by  the  Clmrcb 

is  also  beautifully  brotight  out  l)y  Sir  Kichard  Baker.     "  Though 

this  prayer  is  the  supplication  of  the  whole  body  of  the  Church. 

iind  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  angels ;  the 
second,  the  prayer  of  the  saints  departed  ;  the  third,  the  prayer 
of  the  faithful  living;  the  fourth,  the  prayer  of  all  creatures;  the 
fifth,  the  pr,ayer  of  penitent  sinners;  the  .';ixth,  the  prayer  of 
infants." 

The  various  modes  in  which  saints  have  used  this  Divine 
prayer  with  a  special  intention,  are  almost  infinite ;  and  it  would 
he  well  for  every  one  to  follow  their  example,  by  having  such  a 
special  intention  in  view  whenever  it  is  said  in  the  Services  of  the 
Sanctuary.  In  this  place,  at  any  rate,  it  should  be  offered  up  as 
the  complement  and  crown  of  tiie  Absolution  and  Confession,  on 
the  one  hand ;  and  laid  hold  of,  on  the  other  hand,  as  a  media- 
torial key,  by  which  the  door  of  heaven  is  to  be  opened  for  the 
ascent  of  the  Church's  praises  to  the  Throne  of  God.  It  is 
a  prayer,  says  the  old  "  Mirrourc,"  that  said  in  the  Unity  of 
the  ChtuTh,  is  never  unspcd. 

Some  ancient  English  versions  of  the  Lord's  Prayer  will  be 
found  in  the  notes  to  Evening  Prayer ;  where  al.^o  will  be  found 
an  exposition  and  a  paraphrase ;  the  one,  an  ancient  one,  ilUis- 
trating  the  general  meaning  of  the  Lord's  Prayer;  the  oilier, 
modern,  drawing  out  its  fulness  as  a  prayer  for  the  Unity  of  the 
Church,  according  to  the  method  of  specisJ  intention  above 
suggested. 

THE  VERSICLES.    v 

O  Lord,  open  Mnn]  These  versicles  and  responses  have  been 
used  time  immemorial  as  the  opening  of  the  daily  service  of 
praise  which  the  Church  continually  otlers  to  God.  They  are 
mentioned  in  the  rule  of  St.  Benedict  (the  great  founder  of  the 
Benedictine  order,  which  guarded  and  expressed  tlic  devotional 
system  of  the  Church  for  so  many  ages,  and  who  died  in  x.v.  513), 
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  begiiuiing  of 
the  daily  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 

1  This  change  of  pronouns  was  made  in  1552.  A  reason  for  retaining  the 
singular  is  given  in  an  old  exposition  of  the  services.  "And  take  heed 
that  all  tliis  verse,  hoth  that  part  that  is  said  of  one  alone,  and  that  that  is 
answered  of  all  together,  are  said  in  the  singular  nuniher;  as  when  ye  say 
'mine,'  or  'me,'  and  not  '  otir.'or  '  us,'  in  token  that  ye  begin  your  praising 
and  prayer  in  the  person  of  holy  Church,  which  is  one,  and  not  many.  For 
though  there  be  many  members  of  holy  Church,  as  there  are  many  Christian 
men  aiul  women,  yet  they  nrakc  one  body,  that  is  holy  Church,  whereof 
(-hrist  is  the  Head."  Mirror  xli.  The  same  commentary  explains,  that 
"  O  Lord,  (tpen  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. 
["The  Mirroure  of  our  Ladye"  is  a  commentary  on  the  daily  Services, 
written  for  the  Nuns  of  Sion,  and  printed  in  15.30.1 


MORNING  PRAYER. 


Matt,  xxviii.  ]'.>. 
Isa.  vi.  3. 
Rev.  iv.  8. 


Jot)  xxxviii. 

I'a.  cxlv.  4. 

civ.  31. 


Pi.  cl.  S. 
Rev.  xix.  J.  G. 


r^.  cxiii.  .3. 
Rev.  V.  II.  LI. 
2  Chron.  xx.  19. 
1  Chron.  xvi.  9. 
Eph.  V.  19. 
Rev.  XV.  3. 


Venite,  exulte- 
iinis  Domiiio. 
Ps.  95. 


^  Here  all  standing  up,  iJie  Priest  shall  sajf, 

Gloiy  be  to  the  Father^  and  to  tb.c 
Sou  t  and  to  the  Holy  Ghost ; 
Aiisicer. 

As  it  was  in  the  begiuniug^  is  now, 
and  ever  shall  be  »  world  without  end. 
Amen. 

Priest. 

Praise  ye  the  Lord. 

Ansicer* 

The  Loixrs  Name  be  praised. 

^  Then  shall  he  said,  or  sung  this  Psalm  folloio- 
ing :  Except  on  J^aster-Dag,  vpon  which 
another  Anthem  is  appointed  ;  and  on  the 
Nineteenth  day  of  ever g  month  it  is  not  to 
be  read  here,  httt  in  the  ordinary  course  of 
the  Psalms. 

OCOME,   let   us    sing   unto   the 
Lord  t  let  us  heartily  rejoice  in 
the  slreng'th  of  our  salvation. 

Let  us  come  before  his  presence  mth 
thanksgiving  «  and  shew  om-  selves  glad 
in  liim  with  Psalms. 


Gloria  Patri,  ct  Filio,  et    Spiritui  Salisbury  Use. 
Sane  to. 

Sicut  erat  in  principio,  et  nunc,  et 
semper,  et  in  soecida  soeculorum. 
Amen. 

Alleluia  [vel  Laus  Tibi,  Domine, 
Rex  asternae  gloriae] . 

Sequatur    inmtaforiiim    hoc    mode.      Psahnum 
Ycnite 


\_Invitatorg  entire.'] 

VENITE,  exultemus  Domino,  iubi-  [The  version  is 

.  that  of  the  Old 

lemus    Deo    salutari    nostro :    proeoc-  italic.] 
cupemus  faciem  ejus  in  coufessione,  et 
in  psabnis  jubUemus  ei. 


to  the  Psiiliiiocly  wliich  is  so  integral  a  portion  of  Divine  Service. 
Except  the  Loi'd  open  onr  lips,  we  caunofc  show  forth  His  prai.se 
with  the  heart.  Tliey  are  the  "  Siirsum  Corda  "  of  the  Daily 
Service,  and  yet  have  a  tone  of  humility  and  even  penitence,  p;iven  to 
them  by  their  derivation  from  the  fifty-first  and  seventieth  Psahiis. 
It  is  probably  to  express  this  penitential  tone  that  the  musical 
note  to  whieli  the  first  of  them  is  said  by  the  Priest  is  always  a 
low  one,  being  depressed  as  mucli  as  a  fifth  from  the  pitch  in 
which  the  Lord's  Prayer  has  been  recited  :  and  also  that  we  con- 
tinue kneeling  till  the  Gloria  Patri.  The  second  versiele  is  a 
paraphrase  of  the  "  Hosanna," — S.ave,  Lord,  we  beseech  Thee, — 
with  which  om'  Lord  was  led  in  triumph  to  the  Temple. 

GLORLV  PATRI. 

The  beautiful  dogmatic  anthem  which  is  here  used  for  the  first 
time  in  the  service  is  of  primitive  origin,  and,  if  not  an  iudepon- 
dently  inspired  form,  is  naturally  traceable  to  the  angelic  hpnns  in 
Isaiah  vi.  3,  and  Luke  ii.  13,  the  Trinitarian  form  of  it  being  equally 
tracealjle  to  tliat  of  the  baptismal  formula  ordained  by  our  Lord 
m  Matt,  xxviii.  19.  Clement  of  Alexandria,  who  wrote  before  tlie 
end  of  the  second  century,  refers  to  the  use  of  this  hymn  under 
the  form,  Atvovvr^s  rw  txivce  Trarpl  KaX  uiat  /cat  Tol  a-yK^)  irvevfiaTl, 
"  giving  glory  to  the  one  Father,  and  to  the  Son,  and  to  the  Holy 
Ghost,''  and  a  hymn  of  about  the  same  date  is  printed  liy 
Dr.  Routh,  in  which  there  is  an  evident  trace  of  the  same  custom  : 
vfjLi'oufj.iy  Trarepa  Kol  vlhv,  Kal  ayiov  irv^vfia  Qsov,  "  Praise  we  the 
Father  and  Son,  and  Holy  Spirit  of  God.'"'  It  is  also  referred  to 
even  earlier  l>y  Justin  IVIartyT.  The  Arian  heretics  made  a  great 
point  of  using  Church  phraseology  in  their  own  novel  and  lieretical 
sense;  and  they  adopted  tlie  custom  of  singing  their  hyum  in 
the  form,  "  Glory  be  to  the  Fatlier,  by  the  Son,  and  in  the  Holy 
Ghost,"  which  evaded  tlie  recognition  of  each  Person  as  God.  It 
thus  became  necessary  for  the  Church  to  adopt  a  form  less  capable 
of  perversion ;  and  in  ancient  liturgies  it  is  found  as  it  is  still  used 
in  the  Eastern  Church,  "  Gloiy  be  to  the  Father,  and  to  the  Son, 
and  to  the  Holy  Ghost,  now  and  ever,  world  without  end."  In 
the  Western  Cliurch,  the  second  part,  "As  it  was  in  the  begin- 
ning, is  now,  and  ever  shall  be,  world  witliout  end,"  lias  been 
used  for  nearly  as  long  a  period,  being  found  ordered  in  the  fifth 
Canon  of  the  Council  of  Vaison,  presided  over  by  Coesarius  of 
Aries,  in  a.d.  529.  Tlie  use  of  the  hymn  in  this  place,  after  the 
l>omine  ad  adjurandzcm,  is  also  recognized  by  the  rule  of  St.  ' 
liencdict  .1  few  years  further  on  in  the  sixth  century  ;  and  it  is   I 


found  so  placed  in  the  earliest  English  services,  those  which  are 
usually  called  "Anglo-Saxon."  It  also  occurs  in  the  same  posi- 
tion in  the  daily  oflices  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  tlie  Blessed 
Trinity,  and  of  devout  praise  to  each  Person ;  worshipping  one 
God  in  Trinity,  and  Trinity  in  Unity.  The  addition  of  the 
succeeding  versiele  and  response  gives  to  this  unity  of  praise  on 
earth  a  further  likeness  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  servants,  and  ye  that  fear  Him,  both 
small  and  gi'eat.  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  thimderings,  saying,  .Mleluia ;  for  the  Lord  God  omni- 
potent reigneth  "  (Rev.  xix.  G). 

In  the  Prayer  Book  of  1519  the  old  tisage  of  saying  tlie 
"  Hallelujah "  from  Easter  to  Trinity  Sunday  in  this  place  was 
continued.  It  was  e.Kpunged  altogether  in  1553  ;  restored  in  the 
English  form,  "  Praise  ye  the  Lord,"  and  for  constant  use,  in  the 
Elizabethan  revision.  The  response  to  it,  "  Tlie  Lord's  Name  be 
praised,"  is  first  found  in  the  Scottish  Prayer  Book  of  1637, 
and  was  inserted  here  in  1661.  The  latter  represents  in  an 
unvarying  form  the  variable  invitatories  which  used  to  precede 
the  Tenite  in  the  old  Latui  services. 

There  are  two  old  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  stiU  observed,  e.  g.  at  Manchester  Cathedral. 
The  other  custom  is  a  more  general  one,  that  of  reverently 
inclining  the  head  during  the  first  half  of  the  hymn,  as  a  humble 
gesture  recognizing  the  Divine  glory  of  each  of  tlie  Three  Persons , 
and  in  imitation  of  the  gesture  of  the  angels,  who  veil  their  faces 
with  their  wings  when  singing  to  the  glory  of  the  Trinity  in  the 
vision  of  Isai.ah.  An  old  Canon  of  tlie  Church  of  England 
enjoins :  "  Quotiesque  dicltur  Gloria  Patri  et  Filio  et  Spiritui 
Sancto,  ad  eadem  verba  Deo  liumiliter  se  Inclinent."  Wilkins' 
Cone.  ill.  20.  And  in  the  "  Mirroure,"  there  is  the  direction, 
"  Ye  incline  at  Gloria  Patri." 

Bishop  Cosin  wished  to  revive  the  use  of  Invitatories  on  Sun- 
davs,  having  inserted  this  Rubric  in  the  Prayer  Book  which  was 
laid  before  the  Revisers  of  1661,  immediately  after  "  Praise  yo 
the  Lord:"  "And  upon  any  Sunday,  or  Lord's  D.ay,   this  com- 


MORNING  PRAYER. 


Mai.  1   14. 


AI.  fiandg. 


See  Exliort.  and 
Gen  Cunf. 


For  the  Lord  is  a  great  God  j  and  a 
great  King  above  all  gods. 

lu  his  hand  are  all  the  corners  of 
the  earth  t  and  the  strength  of  the 
hills  is  his  also. 


Tlie  sea  is  his,  and  he  made  it  «  and 
his  hands  prepared  the  dry  land. 

O  come,  let  us  worship,  and  fall 
down  t  and  kneel  before  the  Lord  our 
Maker. 

Por  he  is  the  Lord  our  God  t  and 
we  ai'e  the  people  of  his  pastm-e,  and 
the  sheep  of  his  hand. 

To  day  if  ye  will  hear  his  voice, 
harden  not  your  hearts  «  as  in  the  pro- 
vocation, and  as  in  the  day  of  tempta- 
tion in  the  Wilderness ; 

When  your  Fathers  tempted  me« 
proved  me,  and  saw  my  works. 


[Inviintory  entire.'] 

Quoniam  Deus  magnus  Dominus, 
et  Rex  magnus  super  omnes  deos : 
ciuoniam  non  repellet  Dominus  plebem  quo:iiam-suam. 

.       .  .  ,  not  in  Vulg. 

suam,  quia  m  manu  ejus  sunt  omnes 

fines    terras,    et   altitudines    montimn  mont.  i>»iuj»onfc 

ipse  conspicit. 

[^Invitalofi/f  latter  half.~\ 

Quoniam  ipsius  est  mare,  et  ipse 
fecit   ilhid :    et    aridam    fundaverunt  «'"'"" """"« 

e]n%  formal  erunt, 

manus  ejus  :  venite,  adoremus  et  pro-  '^'"'s- 
cidamus  ante  Deum,  ploremus  coram 
Domino  qui  fecit  nos;  Quia  ipse  est 
Dominus  Deus  noster,  nos  autem  popu- 
lus  ejus,  et  oves  pascuaj  ejus.  ^"'s-  »*  '"-"s- 

[^Invitatory  entire.'] 

Hodie,si  vocem  ejus  audieiitis,  nolite 
obdurare  eorda  vestra,  sicut  in  exacer-  •rniaiwne.  vuig. 
batione,  secundum  diem  tentationis  in 
deserto :  ubi  tentaveruut  me  patres 
vestri,  probaverunt,  et  viderunt  opera 
mea. 


memoration  of  His  rising  from  the  dead  sliall  be  said  or  sung. 
Priest,  C'krist  is  risen  againe,  &c.  And  upon  the  feast  of  Easter, 
Christ,  our  Passover,  is  offered  up  for  us.  Therefore,  let  us  keep 
the  feast,  &c.,  ut  in  die  Pasch.  Then  shall  be  said  or  sung,"  the 
Venite  as  we  now  have  it. 

Then  shall  he  said  or  sung']  This  Rubric,  as  altered  by 
Bishop  Cosin,  has  great  historical  value,  for  the  illustration  that 
it  gives  of  the  mode  in  which  the  Psalms  were  intended  to  be 
said  or  sung.  It  is  as  follo\s-s  :  "  Then  shall  be  said  or  sung  this 
Psahne  following  (except  on  Easter  Day,  when  another  Anthem 
is  appointed),  one  verse  by  the  priest,  and  another  by  the  people ; 
and  the  same  order  shall  be  observed  in  all  psalmes  and  hymns 
throughout  this  Book.  But  in  colledges,  and  where  there  is  a 
Quire,  the  same  shall  be  sung  by  sides,  as  hath  bin  accustomed." 
In  the  third  series  of  liis  notes  on  the  Prayer  Book,  there  are  also 
these  remarks  on  the  response,  "  And  our  mouth  shall  shew  forth 
Thy  praise:"  "This  is  the  answer  of  all  the  people.  In  the 
second  book  of  Edward  VI.  the  word  'Choir '  is  every  where  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 
h_\nnns  rend  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;  w^here- 
unto  they  are  presently  invited  again  by  the  minister,  in  these 
words,  '  Praise  ye  the  Lord,'  So  tint  our  manner  of  singing  by 
sides,  or  all  together,  or  in  several  parts,  or  in  the  people's  answer- 
ing the  priest  in  repeating  the  psalms  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  moulli  also 
should  shew  forth  His  praise."     [Works,  v.  445.] 

VENITE  EXULTEMUS. 
Tliis  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  exposition  of 
it  given  in  the  third  chapter  of  the  Epistle  to  the  Hebiew.s, 


'  In  the  Eastern  Church  an  epitome  of  the  first  three  verses  is  used,  hut 
ill  the  Latin  and  Lnylish  Churches  it  has  alw^iys  been  used  entire. 


where  the  Apostle  is  showing  the  connexion  between  the  two 
dispensations,  and  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  we  have  gathered  trom  the  Apos- 
I  olic  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  face  with  confession, 
and  make  a  joyful  noise  unto  Him  with  psalms.'  After  these 
the  lesson  of  the  Gospel  showed  us  the  ten  lepers  cleansed,  and  one 
nf  them,  a  stranger,  giving  thanks  to  his  cleanser"  (St.  Aug. 
Senn,  Ben.  ed.  176,  Oxf.  trans.  126).  Durandus,  in  his  Rationale 
of  Divine  Offices,  says  that  this  psalm  was  sung  at  the  beginning 
of  the  service  to  call  the  congregation  out  of  the  church-yard  into 
:he  church ;  and  that  it  was  hence  called  the  Invitatory  Psalm  ; 
but  probably  this  was  a  local  or  temporary  use  of  it,  and  does  not 
represent  the  true  spirit  of  its  iutroiluction  into  the  Morning 
Service.  It  is  far  more  likely  that  its  comprelieusive  character, 
as  an  adoration  of  Christ,  was  that  which  moved  the  Divine 
Instinct  wherewith  the  Cliurch  is  endowed  to  place  this  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 
^hort  sentences  (varied  according  to  the  ecclesiastical  sea.son) 
which  were  sung  before  the  first  verse,  after  each  of  the  five 
verses  into  which  it  was  then  divided,  and  also  afler  the  Gloria 
Patri  at  the  end.  Thus  in  Trinity  Season,  "  Laudemns  Jesum 
Christum  ;  quia  Ipse  est  Redeniplor  omnium  stEculorum"  would 
lie  snug  before  and  after  the  first,  and  also  after  the  third  and 
fifth  of  the  divisions  indicated  in  the  Latin  version  above.  After 
(lie  second,  fourth,  and  Gloria  Patri,  would  be  sung  "  Quia  Ipse 
est  Redemptor  omnium  seeculorum  "  only  ;  and  at  the  conclusion 
the  whole  of  the  Response,  as  at  the  beginning.  These  Invita- 
tories were  altogether  set  aside,  as  regards  the  Venite,  in  1549; 
and,  as  has  been  already  shown,  the  "  Sentences  "  were  substi- 
tuted for  them  at  the  commencement  of  Divine  Service  in  1552. 
Thus  reduced  to  its  psalter  simplicity,  the  Venite  Exnltemus  is 
used  before  the  Psalms  every  morning,  except  upon  Easter  Day, 
when  a  special  Invitatory  Anthem  is  substituted,  which  is  printed 


MORNING  PRAYER. 


9 


Forty  years  long  was  I  grieved  witii 
tliis  generation,  and  said  i  It  is  a  peo- 
ple that  do  err  in  their  hearts,  for 
they  have  not  knouii  my  ways. 

Unto  whom  I  sware  in  my  wrath  t 
that  they  should  not  enter  into  my  rest. 

Glory  he  to  the  Father,  and  to  the 
Son  «  and  to  the  Holy  Ghost ; 

As  it  was  in  the  beginning,  is  now, 
and  ever  shall  he  t  world  without  end. 
Amen. 

IT  Then  shall  follow  the  I'salms  in  order  as 
they  he  appointed.  And  at  the  end  of  every 
Psalm  throughout  the  Year,  and  lilcewise  in 
the  end  of  Boueilicite,  Beneilietus,  Magnificat, 
and  Nunc  dimittis,  shall  be  repeated, 

Gloiy  be  to  the  Father,  and  to  the 
Son  «  and  to  the  Holy  Ghost ; 

Anstoer. 

As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be  »  world  without  end. 
Amen. 

^  Then  shall  be  read  distinctly  with  an  audible 
voice  the  First  Lesson,  taken  out  of  the  Old 
Testament,  as  is  appointed  in  the  Kalendar, 
{except  there  be  proper  Lessons  assigned  for 
that  day ;)  He  that  readeth  so  standing  and 
turning  himself,  as  he  may  best  be  heard  of  all 
such  as  are  present.  And  after  that,  shall  he 
said  or  sung,  in  English,  the  Hymn  called  Tc 
Deum  Lauilamus,  daily  throughout  the  Year. 

II  Note,  That  before  every  Lesson  the  Minister 
shall  say.  Here  liegiimetli  such  a  Cliapter,  or 
Verse  of  such  a  Chapter,  of  such  a  Book  :  And 
after  every  Lesson,  Here  endeth  the  First,  or 
the  Second  Lesson. 


\^Invitatory,  latter  half] 

Quadraginta    aunis    proxinius    fui  ofcmm.   Vuig. 
genera tioni  huie,  et  dixi,  Semper  hi 
errant  eorde :   ipsi  vero  non  cognove- 
runt  vias  meas  :    quibus  juravi  in  ira  fijuravi.  vuig. 
mea.  Si  introibunt  in  requiem  meam. 
[^Invitatory  entire.'] 

Gloria   Patri,  et   Filio,  et   Spiritui 
Sancto. 

Sicut  erat  in  prineipio,  et  nunc,  et 
semper,  et  iu  ssecula  sscculorum.  Amen. 

[^Invitatory,  (1)  latter  half,  (2)  entire.^ 
\^And  all  the  Clerks  who  have  sung  the  Psalms  Transl.  of  Saiura 
standing  up,  turning  to  the  Altar,  shall  each  '  *' 

of  them  say  the  Gloria,  in  his  station,  which 
shall  be  observed  throughout  the  whole  year.] 


Clericus   primam    lectionem    legal    hoc   moio.  Salisbury  Use. 

Lectio  prima.    Esaiai  i.    Visio  Esaiae  filii  Amos,  g_  „_j 

&c.  &c. 
\_The  Chapter  is  said  in  the  midst  of  the  Choir  Transl.  of  Sanim 

hy  the  Priest,  without  changing  his  place  or  i  p-       ■ 

vestment,  but  turned  to  the  Altar,  not  chanting, 

but  reading  as  in  the  tone  of  a  reader  ...  .1 


I>cfore  the  Collect  for  the  day.  On  the  nineteenth  day  of  every 
month,  it  is  sung  in  its  place  as  one  of  the  Mattins  ps.alms,  so  as 
not  to  be  twice  used  at  the  same  service,  which  is  a  continuation 
of  the  old  English  usage. 

An  old  custom  lingers  (especially  in  the  North  of  England)  of 
making  a  gesture  of  reverence  at  the  words,  "  O  come,  let  us 
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  Venitc  and  the  Te  Deum  were  all  re- 
arranged in  1601;  and  the  new  arrangement,  as  we  now  have  it, 
appears  in  MS.,  in  Bishop  Cosin's  Prayer  Book.  The  only 
changes  of  importance  were  these,  (1)  '*  He  that  readetli,"  and 
*^He  shall  say,"  were  substituted  for  "the  minister i\iiii  readeth," 
•■nd  "the  minister  shall  say,"  in  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  gospi'l." 

THE  PSALMS. 

For  notes  relating  to  the  ritual  use  of  the  Psalms,  the  reader  is 
referred  to  the  Introduction  to  the  Psalter. 

After  tlie  Psalms  have  been  sung  it  is  customary  iu  many 
■churches  to  play  a  short  voluntary  on  the  organ  :  this  is  men- 
.^ioned  by  Archbishop  Seeker  as  having  "  long  been  customary  " 


in  his  day ;  and  in  a  letter  from  Oxford  in  No.  630  of  the 
"  Spectator."  Perhaps  it  may  be  accounted  for  by  a  .Salis- 
bury Rubric  between  the  Psalms  and  Lessons,  "  Deinde  dicitur 
Paternoster  et  Credo  in  Deum  a  toto  choro  privatim."  So  at 
Durham  a  volunt.ary  has  .also  been  substituted  for  the  "Agnus 
Dei,"  which  was  once  sung  during  the  Communion  of  the  Laity. 

THE  LESSONS. 
For  notes  relating  to  the  ritual  use  of  Lessons  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. 

THE  CANTICLES. 
The  ritual  use  of  Holy  Scripture  iu  Divine  Service  has  always 
been  connected  with  praise  and  thanksgiving.  The  short  responds 
which  were  intermingled  with  the  Lessons  in  the  pre-Reforma- 
tion  Services  were  very  ancient  in  their  origin,  although,  no  doubt, 
they  had  increased  in  number  during  the  development  of  the 
Services  for  monastic  use.  Of  a  like  antiiiuity  is  the  "  Glory  be 
to  Thee,  0  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  given  of  the  Te  Deum,  the  use  of 
respousory  hymns  after  the  Lessons  is  also  very  ancient ;  wid  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  Lnodicca  (ad.  3ti")  ordered,  in  its  seven- 


10 


MORNING  PRAYER. 


Te  Deurr.  Lauda- 
mus. 

Psalms  passim. 
Rev.  xix.  5. 
Bamcli  iii.  6. 
Judith  ix.  14. 
Isa.  Ixvi.  23. 
Rev.  xiv.  6. 
XV.  4. 

John  iv.  23. 
Rev.  V,  11.  13. 


W^ 


E  praise  thee,  O  God  i  we 
acknowledge  thee  to  be  the 
Lord. 

All  the  earth  doth  worship  thee  » 
the  Father  everlasting'. 

To  thee  all  Angels  ciy  aloud  $  the 
Tes?  °     """^'  Heavens,  and  all  the  Powers  therein. 

To  thee  Cherubin,  and  Seraphin  5 
continually  do  cry. 

Holy,  Holy,  Holy  t  Lord  God  of 
Sabaoth ; 

Heaven  and  earth  are  full  of  the 
Majesty  »  of  thy  glory. 

The  glorious  company  of  the  Apos- 
tles t  praise  thee. 

The  goodly  fellowship  of  the  Pro- 
phets »  praise  tliee. 


Un.  vi.  2. 
Ezek.  i.  4. 
la. 

Isa.  vi.  3. 


Col.  i.  20. 


Rev.  iv.  10. 


Rev.  xviii.  20. 
xix.  1. 


T 


E  Deum  laudaraiis  :  te  Dominuni  s-iiisb...,-  Use. 

Cf.  Antiplion  to 
COnfitemur.  Atlian.  creed. 

"Te  Deuni  Pa- 
(rem  confitemur." 

Te  Eeternuni  Patrem  :  omnis  terra 
veneratur. 

Tibi  omnes  Angeli  :  tibi  coeU  et 
universse  potestates. 

Tibi  Cherubin  ct  Seraphin  :  iucessa-  chenibim  ct 

.   .  ■*■  Seraphim,  MSS. 

bill  voce  proclamant, 

Sanetus,  Sanctus,  Sanctus  :  Domi- 
nus  Deus  Sabaoth ; 

Pleni  sunt  caAi  et  terra  :  majcstatis 
glorise  tufe. 

Te  glorioSUS  ApOStolonim  choi-US.  St.  Cyprian,  de 

°  ^  Mortalitate. 

Te  Prophetai-uni  laudabilis  numerus. 


tcontli  C.nnon,  that  Psalms  and  Lessons  should  be  used  alternatuly ; 
and  this  Cauou  doubtless  refers  to  a  custom  similar  to  ours. 

A  leading  principle  of  all  the  Canticles  appears  to  be  that  of 
connecting  the  Mxitten  ivith  the  personal  Word  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  Testament. 
This  is  more  especially  true  of  those  Canticles  which  arc  placed 
first  of  the  two  in  each  case,  the  Te  Deum,  the  Benedictus,  the 
M.agnificat,  and  the  Xunc  Dimittis.  The  three  latter  of  these 
were  inspired  hymns  spoken  at  the  time  when  the  Eternal  Word 
was  in  the  act  of  taking  our  nature  to  redeem  .and  glorify  it ;  and 
the  fii'st  is,  if  not  inspired,  the  most  wonderful  expression  of 
praise  for  the  abiding  Incarnation  of  our  Lord  that  uninspired 
lips  have  ever  uttered.  It  may  also  be  observed  that  the  Can- 
ticles are  set  where  they  are,  not  that  they  may  apply  to  any  par- 
ticular chapters  of  the  Holy  Bible,  though  they  often  do  so  in  a 
striking  manner,  but  with  reference  to  Divine  revelation  as  a 
whole,  given  to  mankind  by  God  in  His  mercy  and  love,  and 
therefore  a  matter  for  deepest  thankfulness,  and  most  exalted 
praise. 

The  three  New  Testament  Canticles  are  all  taken  from  the 
Gospel  of  St.  Luke;  the  sacrificial  and  saeerdot;U  gospel,  the 
symbol  of  which  is  the  "living  creature  like  unto  a  calf"  or  "an 
ox ;"  and  in  which  is  cliiefly  set  forth  our  Hlessed  Lord's  relation 
to  the  CImrch  as  her  High  Priest  ollcring  Himself  for  sin,  and 
nrigin.ating  ii-om  His  own  Person  all  subordinate  ministrations 
of  gi-ace. 

TE  DEUM  LAUDAMUS. 

This  most  venerable  hymn  has  been  sung  by  the  whole  Western 
CImrch  "  day  by  day  "  on  aU  her  feasts  from  time  immemorial.  It 
i-i  found  in  our  own  Morning  Sen-ice  as  far  back  as  the  Conquest ; 
and  its  insertion  in  the  Salisbury  Portiforium  by  St.  Osmund  was 
doubiless  a  continuation  of  the  old  custom  "of  tlie  Church  of 
England. 

Very  ancient  ecclesiastical  traditions  represent  the  Te  Deum 
as  a  hj-nm  antiphonally  extemporized  by  St.  Ambrose  and  St. 
Augustine  at  the  baptism  of  the  latter,  a.d.  386.  The  wn-ittcn 
anthority  for  this  tradition  is  traceable  to  an  alleged  work  of  St. 
Datius,  a  successor  of  St.  Ambrose  in  the  See  of  Milan,  a,d, 
552.  But  this  work  has  been  proved  by  Menard,  Muratori,  and 
Mabillon,  to  be  of  much  later  date.  There  is  also  a  Psalter  in 
the  Vienna  Library,  which  was  given  by  the  Emperor  Charlemairue 
to  Pope  Adrian  L,  a,d.  772,  in  the  Appeudi.x  of  which  thoTe 
Deum  is  found  with  the  title  "  Hy.nnus  quem  Sanctus 
Ambrosius  et  Sanctus  Augustinus  invicem  condiderunt :  "  and  a 
similar  title  is  found  in  otlier  ancient  copies.  The  title  anciently 
given  to  it  in  the  Psalter  of  our  own  Church  was,  "  Canticum 


Ambrosii  et  Augustini,"  and  in  IGOl  Bishop  Cosin  wished  so  far 
to  restore  this  title  as  to  call  it  "  The  Hjnnu  of  St,  Ambrose ; " 
but  the  ancient  rubrical  title  was  as  it  is  at  present.  In  the 
earliest  mention  tlmt  we  have  of  it  (i.e.,  in  the  rule  of  St. 
Benedict,  framed  in  the  beginning  of  the  sixth  century),  it  has 
the  same  title  as  in  our  present  Prayer  Book,  the  words  of  St. 
Benedict  being  "  Post  quartum  Responsorinm  incipit  Abbas  Te 
Sevm  Laudatmm,  quo  priedicto  legat  Abbas  leetionem  Cc 
Evangelio  .  .  .  ."  It  is  also  named  in  the  rule  of  St.  Ca?sarius 
of  Aries  about  the  same  date ;  being  ordered  to  be  sung  at 
JIattius  every  Sunday  in  both  systems.  There  is  no  reason  to 
think  that  it  was  then  new  to  the  Church;  hut  we  may  rather 
conclude  that  it  was  a  well-known  hymn  which  the  great  founder 
of  the  Benedictines  adopted  for  the  use  of  his  order  from  the 
ordmary  use  of  the  Church  at  large. 

But  the  authorship  of  this  diviue  hyuni  has  been  assigned  to 
several  saints  both  by  ancient  and  modern  authors,  the  earliest 
being  St.  Hilary  of  Poictiers,  a.d,  335,  and  the  latest,  Nicetius, 
Bi?hop  of  Treves,  a.d.  535.  Some  ancient  copies,  in  the  Vatican 
and  elsewhere,  give  it  the  titles  of  ITi/mniis  S.  Abuntlii,  and 
Jli/mmis  Sisebiitl  monachi.  It  has  also  been  attributed  to  St. 
Hilary  of  Ai-les,  and  to  a  mouk  of  Lerins,  whose  name  is  not 
known,  the  number  of  persons  named  showing  how  much 
uncertainty  has  always  surrounded  the  matter.  It  is  scarcely 
possible  that  so  reuuirkable  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  oue  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  Deiim  ZiCitdamtts  is 
much  older  than  the  time  of  .St.  Andirose.  So  early  as  a.b.  252 
we  find  the  following  words  in  St.  Cyprian's  Treatise  "On  the 
Mortality  "  that  was  then  afflicting  Carthage  :  "  .Vh,  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 


'  In  tlie  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  Thy  eounsels  concerning 
tlie  salvation  of  mankind.  How  did  I  weep,  in  Thy  Hymns  and  Canticles, 
touched  to  the  quick  by  the  voices  of  Thy  sweet-attuned  Church!  "  (St. 
Aug.,  Conf.  IX,  vi.,  p,  IGG,  Oxf,  Trans.)  But  this  pass.age  seems  rather  to 
indicate  the  use  of  Canticles  already  well  known  than  the  invention  of  any 
new  one. 


MORNING  PRAYER. 


11 


Rc7.  vii.  15. 


Eph.  iii.  10.  21. 


Fs.  cxlv.  5. 
Heb.  i.  3. 
Juae25. 

P.s.  cxiii.  3. 
John  iii.  16. 


John  xiv.  26. 


Ps.  xxiv.  8. 
Bev.  xix.  10. 


Heb.  i.  8. 
John  i.  1.  18. 


Lukei.  31. 
Matt.  i.  18. 


Tlie  noble  army  of  Martyi's  t  praise 
tliee. 

The  holy  Cliureh  throughout  all  the 
world  »  doth  acknowledge  thee ; 

The  Father  t  of  an  infinite  Ma- 
jesty; 

Tliine  honourable,  true  t  and  only 
Son; 

Also  the  Holy  Ghost  t  the  Com- 
forter. 

Tliou  art  the  King  of  Glory  i  O 
Christ. 

Tliou  art  the  everlasting  Son  j  of 
the  Father. 

When  thou  tookest  upon  thee  to 
deliver  man  »  thou  didst  not  abhor 
the  Virg-in's  womb. 


Te  MartjTum  eandidatus,  laudat 
exereitus. 

Te  per  orbcm  terramm  :  sancta  con- 
fitetur  ecclesia. 

Patrem  immensse  maiestatis  ;  ^f;  Anian.  creed, 


mmensus 
Pater,"  Src. 


Venerandum  tuum  verum  :  et  unl- 
cum  Filium ; 

Sanctum  quoque  Paracletum  Spiii- 
tum. 

Tu  rex  glorias  :  Christe. 

Tu  Patris  sempiternus  es  Filius. 

Tu,  ad  liberandum,  suscepturus  ho- 
rn inem  :  non  horruisti  Virffinis  utc- 


certainly  more  than  accidental.  There  are  several  coinciJcnees 
also  tetwecn  words  in  the  Baptismal  and  otlier  offices  of  the 
Eastern  Church  and  particular  verses  of  the  Te  Deuni,  and  the 
former  are  supposed  to  he  of  extremely  ancient  date.  In  the 
Alexandrine  MS.  of  the  Scriptures,  a  work  of  the  fourth  or  fifth 
century,  presen'ed  in  the  British  Musetim,  there  is  moreover  a 
jVIorning  Hymn  which  is  written  at  the  end  of  the  Psalter,  and 
which  is  still  used  in  the  daily  services  of  the  Greek  Church. 
The  following  is  a  translation: — 

Glorj'  to  Thee,  the  giver  of  light. 

Glory  to  God  on  high,  and  on  earth  peace,  good  h  ill  towards 

men. 
We  praise  Thee,  wo  bless  Thee,  we  worship  Thee,  we  glorify 

Thee,  we  give  thanks  to  Thee  for  Thy  great  glory. 
O  Lord,    heavenly   King,  God,   Fatlier  Almighty :    0   Lord, 

only -begotten  Son  Jesus  Christ,  and  Hoi}'  Spirit. 

0  Lord  God,  Lamb  of  God,  Son  of  the  Father,  that  takest 
away  the  sin  of  the  world  ;  have  mercy  upon  us,  Thon 
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  ;  Tliou  only  Lord  Jesus  Christ  art  in 

the  glory  of  God  the  Father.     Amen. 
Day  by  day  I  bless  Thee,  and  praise  Thy  name  for  ever,  and 

for  ever  and  ever. 
Vouchsafe,  O  Lord,  to  keep  me  this  day  without  sin. 
Rlessed  art  Thou,  O  Lord  God  of  our  fathers ;    and  praised 

and  glorified  be  Thy  name  for  ever.     Amen. 
Lord,  let  Thy  mercy  be  upon  us,  as  our  trust 

is  hi  Thee.  P'-  xxxiil.  22. 

Blessed  art  Tliou,   0  Lord :  O  teach  me  Thy 

statutes.  Ps.  cxix.  12. 

Lord,  Thou  hast  been  our  refuge,  from  one 

generation  to  another.  Ps.  xc.  1. 

1  said.    Lord,    he   merciful    to   me,  heal  niy 

soul,  for  I  have  sinned  against  Thee.  Ps.  xli.  4. 

Lord,  I  fly  to  Thee  ;   teach    me   to   do   Thy 

will,  for  Thou  art  my  God.  p».  cxliii.  9,  10. 

For  with   Thee   is    the  well  of   life ;    in   Thy 

light  shall  we  see  light.  Ps-  xxxvi.  9. 

Show   fortli  Thy    mercy  to  them   that   know 

Thee.  Ikid.  10. 

0  Holy  God,  O  holy  Jlight,  O  holy  Immortal, 

have  mercy  upon  us.     Amen. 

The  first  division  of  this  hymn  is  identical  with  the  Eucharistic 
loria   in   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  24th  and  26th  verses  of  the  latter.  The  lltli  is 
also  identical  with  the  last  of  the  Te  Deum,  but  it  is  t.akcn 
from  Psalm  xxxiii.  22.  Like  the  Te  Deum,  this  ancient  Morning 
Hymn  of  the  Greek  Church  boiTows  largely  from  the  Psalms  in 
its  concluding  portion,  and  the  verses  chosen  are  of  a  supplicatory 
character  in  both,  though  otherwise  they  do  uot  eon-espond. 

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  j  and  that  it  represents  a  still  more  ancient  hymn,  of  which 
traces  are  to  he  found  in  St.  Cyprian  and  the  Morning  Hymn  of 
the  Alexandrine  Manuscript. 

The  Te  Deuin  is  only  known  as  connected  with  the  ritual  of  the 
Church.  It  seems  also  from  the  first  to  have  been  connected  with 
the  reading  of  the  Morning  Lessons,  the  expression  "  Keep  us 
tliis  day  without  sin,"  being  some  evidence  of  this,  though  not  con- 
vincing, as  an  analogous  form  is  used  in  "  Give  us  this  day  our 
daily  bread."  In  the  Salisbury  Use,  which  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  reformed  Roman  Breviary,  directed  it  to  be 
used  every  day  e\'en  in  Lent  and  Advent.  The  Prayer  Book  of 
1519  ordered  it  to  be  used  every  day,  with  the  exceptions  cus- 
tomary according  to  the  older  ritual ;  and  as  festivals  were  pre- 
viously almost  of  daily  occurrence,  this  was  practically  a  con- 
tinuance of  the  old  rule.  In  1.552  the  exceptions  were  erased,  and 
have  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  the  Te  Deum'.     Of  ritual  customs  anciently  con- 


'  This  is  not  the  ancient  practice  of  the  Chur.li,  it  iiai.st  lie  remembered. 
During  Advent  the  following  was  sung  instead  of  Te  Deum  on  all  Festiv.ils 
wlien  tile  latter  would  otherwise  have  been  used.  It  is  the  last  of  nine 
Responds  (Responsoria)  used  after  the  nine  Lessons  respectively. 

"  R.9.  Lajtentur  coeli,  et  exultet  terra:  jubilate  monies  laudcm :  quia 
Dominus  noster  veniet.    Et  paupcruin  suorum  miserebitur. 

T^.  Orietur  in  diebus  ejus  justitia  et  abundantia  pacis.    Et  pauperum 
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  Ad\cnt. 

Admirable  substitutes  for  the  Te  Deum  in   Lent  and  Advent  might  be 

found   in   two   other  of  the   discontinued    Lauds   Canticles,  the   Song    of 

Hezekiah  (Isaiah   xxxviii.)  being   exactlv  adapted  for   Lent,  and  that  of 

C  2 


12 


MORNING  PRAYER. 


I  Pet.  ill.  19. 
Ilom.  viii.  29. 


Acts  vil.  55. 
John  xvii.  5. 


Matt.  ivl.  27. 


ActK  Iv.  29. 
I  Pil.  1.  W. 


Fph.  ii.  19. 
Ituv.  vil.  4. 
Witduin  V.  5. 


Imnrpln  Pmlm 
xxviil.  9.] 


2  Clir  n.  XXX.  21 


Ilcv.  V.  13.  vil. 
12.     IIcl>.  xiil.  21 


'I'hr  l.ol  1  H 
Trayi-i. 


When  lliou  hadst  overcome  the 
sliarpncss  of  death  «  thou  didst  0])en 
tlie  Kiiig-dom  of  Heaven  to  all  be- 
lievers. 

'lliou  sittest  at  the  right  hand  of 
God  »  in  the  Glory  of  the  l^'alhcr. 

We  believe  that  thou  shalt  come  » 
to  be  our  Judjje. 

We  therefore  pray  thee,  help  thy 
servants  t  whom  thou  hast  redeemed 
with  thy  ))ieeious  blood. 

Make  them  (o  bo  numbered  witli 
thy  Saints  t  in  glory  everlasting'. 

O  Loi-d,  save  thy  people  j  and  ble.^M 
thine  heritage. 

Govern  them  «  and  lift  tlieni  up  fur 
ever. 

Day  liy  diiy  t  we  magnify  thee. 

And  we  worship  thy  Name  i  ever 
world  without  end. 

Vouchsafe,  O  Lord  »  to  keep  us  this 
(lay  without  sin. 


Tu  dcvieto  mortis  aculeo  :  apcruisti 
credentibus  regna  co'lorurn. 


Tu  ad  dexteram  Dei  scdes  :  m  gloria 
Patris. 

Judex  crederis  esse  ventunis. 

Te  ergo  qua3sumus,  famulis  tuis 
subveni  :  quos  pretioso  sanguine  lede- 
misti. 

yEterna  f'ac  cum  Sanctis  tuis  :  glo-  mndti;!  rL-adinR, 

"ill  i/titnii  iiume 

na  munerari.  >■""•" 

Salvum  lac  populuin  tuum.  Do- 
mine  :  ct  beuedic  hiereditati  ture. 

Et  rege  cos,  et  cxtolle  illos  usiaic  in  vuicotc,  rci/e,- 
icternum. 

Per  singulos  dies,  benedieimus  te. 

Et  laudamiis  nomcn  tuiim  :  in  sa;- 
culuin  et  in  sa'eulum  s:cculi. 

Dignare,  Domiiie,  die  isto  :  sine 
peccato  nos  custodire. 


iirclfil  with  llic  sin;^!!!^  of  tliis  b^inii,  one  still  rotalns  a  strong' 
linlil  upon  Kii^'Iisli  iifoplr,  viz.,  that  of  howiii^  lit  the  words  "  Holy, 
Holy,  Holy,"  with  the  same  reverent  ge.sture  that  is  used  in  the 
( 'feed  :  n  eustmn  derived  from  the  angelic  reverence  spoken  of  iu 
Isaiidi  in  eonnexion  with  the  same  words.  "And  for  bycause 
Anp^ls  praise  God  with  great  revereiiee,  therefore  ye  incline  when 
ye  sing  their  song,"  says  the  Mirror. 

Jiesides  the  use  of  the  Te  Denni  in  the  Morning  Service,  there 
is  a  well-known  custom  of  singing  (liis  triuni]ihal  hymn,  by  itself, 
niTanged  to  elalK>rate  nnisle,  as  a  special  service  of  thanksgiving. 
It  is  directed  to  he  used  in  this  manner,  in  "  I''orni3  of  Prayer  to 
be  used  at  Sea,  after  Victory,  or  deliverance  from  an  Knemy  :" 
and  at  the  conclusion  of  coronations  it  is  always  so  used,  as  it  has 
l)een,  tinie  inmieniorial,  over  the  whole  of  Kurope.  The  .Sovereigns 
of  I'ingland  have  been  accustomed  to  go  in  state  to  the  singing  of 
I  he  Te  Dcum  after  great  victories,  luid  Himdel's  "  Dcttingen  Te 
Denm"  was  comjiosed  for  one  of  these  occasions.  Cnstom  has 
also  established  this  separate  use  of  the  Te  Deiini  on  other  im- 
portant occasions  of  thanksgiving.     [Of.  H.  VIII.  iv.  1.] 

The  mast  ancient  Christian  music  known  has  coine  down  to  us 
in  connexion  with  this  Canticle;  being  that  known  as  the  **  Am- 
brosian  Te  Oeuni,"  which  is  found  in  a  work  on  Music  written  by 
Itocthius,  a  Koman  Consul,  in  A.D.  4*7.  This  is,  however,  thought 
to  he  an  adaptation  of  the  Temple  psalmody  of  the  .Tews,  like  the 
other  an<-ient  ('hureh  tones. 

A  very  striking  characteristic  of  this  lieavenly  hymn  is  the 
strictly  doctrinal  form  in  which  it  is  composed,  which  makes  it 
a  literal  illustration  of  St.  PaurH  words,  "  I  will  sing  with  the 
spirit,  and  I  will  sing  with  the  underHamling  also^*  (1  Cor.  xiv. 
15).  It  hiLs  been  thought  by  some,  from  the  singidarity  of  the 
opening  words,  I'e  Uiiim,  that  it  is  throughout  a  bynm  to  Christ 
as  God,  representing,  or  aiadogons  to,  that  s])okeii  of  by  I'lii'y  in 
bis  letter  to  Trajan.  Hut  the  English  version  tndy  represents  the 
Latin  form,  in  which  n  double  accusative  is  joiued  to  the  verb 

Haliakkak  (Ilab.  iii.)  bi-iiiR  equally  suitnltk'  for  Advent.  The  Sftlisl)ury 
version  of  the  latter  (from  the  Viil^'ate)  luui  two  beautiful  reuderhiKs  of  the 
1.1th  and  IHth  verses;  "'riiou  wciUest  foith  for  the  salvation  of  Thy 
people  :  even  for  salvation  with  Thy  Christ ; "  and  "  Yet  I  will  rejoice  la 
the  Lord  :  1  will  joy  in  Cod  uiy  Jesus." 


Inuihjmus  that  coulct  not  be  otherwise  rhythmically  transhited. 
That  the  Knglish  Church  has  always  considered  the  earlier  verses 
of  it  to  be  addressed  to  the  First  Person  of  the  lilessed  Trinity  is 
evidenced  by  the  ancient  Salisbury  Antiphon  to  the  Athaiuisiau 
Creed,  which  is  "  To  Deum  Patrem  itigenitum,  te  Filium  uui- 
genitum,  te  Spiritum  Sanctum  Paraeletum,  sanctam  ct  ii'idividuam 
Trinitatem  toto  eorde  et  ore  confitemur."  It  has  also  been  con- 
jectured th'at  the  11th,  12th,  and  Kith  verses  have  been  inter- 
polated, but  there  is  not  the  slightest  ground  for  this  conjecture, 
all  tuicient  MSS.  iu  Latin,  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  are  an  ofl'ering  of  i)raisc  to  the  Father 
Almighty,  with  the  Scrijitural  recognition  of  the  Itlcsscd  Trinity 
implied  in  the  Ter  Sanctus  which  Isaiah  heard  the  Seniphim  sing 
when  he  beheld  the  glory  of  Christ,  and  spake  of  Him.  In  the 
three  following  verses  this  imi)licd  recognition  of  the  Three  in  One 
is  developed  into  an  actmd  ascrijition  of  praise  to  each,  the  Pater 
immcnsa  Majeslatis,  the  Uniciis  Filiiis,  and  the  Sanctus  Para- 
cletus  Spiritus.  In  these  thirteen  verses  the  Unity  and  Trinily 
of  the  Divine  Nature  is  celebrated  in  the  name  of  the  whole 
Church  of  God.  The  Militant  Church,  the  various  orders  of  holy 
Augels  with  which  it  has  fellowship  in  the  New  Jerusalem,  the 
.\postles.  Prophets,  luid  Martyrs  of  the  Old  and  New  I)isi)ensation 
now  gathered  into  the  Clmreh  Triumphant,  all  thus  adore  God 
the  Lord,  the  Lord  God  of  Saliaoth,  the  Father  Everlasting  :  and 
I  lie  holy  Chin-ch  gathers  u)>  its  pritises  in  a  devout  acknowledg- 
ment of  each  Person  of  the  IJlesseil  Trinity  as  the  Object  of  Divine 
worsliip.  Then  begins  that  part  of  the  Hymn  which  glorifies  God 
for  the  blessing  of  the  Incarnation:  the  latter  sixteen  verses  nd- 
drcssitig  themselves  to  our  Lord  and  Saviour;  commemorating 
His  Divine  Nature  and  Eternal  Existeuee,  His  Incarnation,  Sacri- 
fice, Ascension,  and  Sessicm  at  the  right  hand  of  the  l'"athei'.  In 
the  last  verses,  with  a  mixture  of  plaintivcuess  and  triumph,  the 
hymn  follows  the  line  miu-ked  out  by  the  angels  at  the  Ascension, 
looking  tu  our  Lord's  Second  Advent  as  the  true  complement  of 
His  First.  This  ccmcluding  jroi  lion  is  as  well  fitte<l  to  express  the 
tone  of  a  Church  Militant  as  the  initial  jiortion  is  to  express  that 
of  a  Church  Triuniphiuit :  ami  the  personal  form  of  the  last  verso 
is  tt  '.I'liehing  reminder  of  the  iudividu:il  interest  th.i'.  e.ich  of  us 


MORNING  TRAYER. 


18 


Pi.  cxxiii.  3. 
xxxiii.  18.  22. 


Isa.  xxvi.  ^.  4. 
Ps.  Kxxii.  1 1. 
Ixvii.  1. 

Pa.  xxxi.  1. 
laa.  xlv.  17, 
1  Pet.  ii.  C. 


Tlio  Song  of 
tlic  three  lioly 
diiUIreu  35  — 
(•>fi. 

Pi.  cxlviii.  1. 
—  2. 


O  Lord,  have  mercy  upon  us  i  have 
mercy  upon  us. 

O  Lord,  let  thy  merey  lighten  upon 
us  «  as  our  trust  is  in  thee. 

O  Lord,  in  thee  have  I  trusted  j  let 
me  never  he  confounded. 


0 


T  Or  this  Canticle,  Benedicite,  Omnia  Opera. 

ALL  ye  Works  of  the  Lord, 
bless  ye  the  Lord  »  praise  liim, 
and  magnify  him  for  ever. 

O  ye  Angels  of  the  Lord,  bless  ye 
the  Lord  t  praise  him,  and  magnify 
him  for  ever. 

O  ye  Heavens,  bless  ye  the  Lord  t 
praise  him,  and  magnify  him  for  ever. 

O  ye  Waters,  that  be  above  the  Fir- 
mament, bless  ye  the  Lord  x  praise 
him,  and  magnify  him  fo/  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. 


li.is  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  le  Deum  wliich  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  Martyrura  candidatus,  laudat  exer- 
citus,"  is  very  insuOieiently  rendered  liy  "  The  noh!e  army  of 
Martyrs  praise  Thee."  In  pre-Keforraation  versions  it  stood, — 
"  Tlie,  prciscth  the  white  cost  of  martiris ;"  and  considering  the 
distinct  connexion  Ijetvvcen  this  verse  and  Rev.  vii.  9.  14,  it  is 
strange  that  the  Scriptural  idea  of  "white  ruhcs"  which  have 
hcen  "  made  white  in  the  blood  of  the  Lamb,"  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  sixteenth  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  in  om*  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 
uniformly  give,  "  Tliou  wert  nojt  skoymes  (squeannsh)  to  take 
the  maydenes  wombe,  to  delyver  mankynde,"  wliich  is  little  dif- 
ferent in  sense  from  our  present  version.  But  it  is  clear  that 
*'  Tu,  ad  liberandum,  suscepturns  hotninem  "  includes  a  reference 
to  the  Incarnation,  as  much  as  "  non  horruisti  Virginis  uterum." 
Tlie  verse  would  be  more  literally  rendered,  *'  Thou,  being  about 
to  take  manhood  upon  Tliee,  to  deliver  it;"  but  there  is  an 
utmost  insurmountable  difficulty  in  the  way  of  matching  the  point 
nnd  rhythm  of  the  Latin  by  an  equivalent  sentence  in  English. 

(3)  The  twenty-first  verse  has  been  altered  both  in  Roman 
Itreviaries  and  in  the  English  Prayer  Book.     All  Latin  MSS. 


Miserere  nostri,  Domine  :  miserere 
nostri. 

Fiat  misericordia  tua,  Domine,  super 
nos  :  quemadmodum  speravimus  in  te. 

In  te,  Domine,  speravi  :  non  con- 

fundar  in  Seternum.  Xhe  Lynns  Brevi- 

ary added  Glo- 
ria I'atri. 
Canlicum  trium  puerornm.  Dan.  ili. 

BENEDICITE    omnia   opera   Do-  Salisbury  Uie. 
mini  Domino  :  laudate  et  super- 
exaltate  eum  in  SKCula. 

Benedicite  Angeli  Domini  Domino  : 
benedicite  cceli  Domino. 


Benedicite  aquaj  omnes  qua  super 
coelos  sunt  Domino  :  benedicite  omnes 
virtutes  Domini  Domino. 


Benedicite   sol   et    luna   Domino 
benedicite  stelliB  cceli  Domino. 


'  So  gold  and  silver  were  called  "noble  metals  "  by  the  early  chymists. 


previously  to  1492,  read  "iEterna  fac  cum  Sanctis  Tuis  gloria 
mnnerari :"  and  the  equivalent  of  munerari  is  found  in  every 
known  version  of  the  Te  Deum  up  to  that  time;  our  own  in  the 
fourteenth  century  being,  "  Make  hem  to  be  rewarded  with  thi 
seyntes,  in  endles  blisse."  The  "  Mumerari "  reading  appears  to 
be  an  en'or  of  the  early  printers,  arising  out  of  the  very  slight 
lUil'erence  presented  by  mun  and  lium  in  black  letter'.  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 
shiill  reward  you  openly,"  the  old  English  rendering  of  munerari 
is  quite  Scriptural;  hut  it  may  be  pointed  out  that  the  sense  of 
the  Latin  is  rather  that  of  free  gift  than  reward,  munerari,  not 
re-munerari.  Perhaps  the  original  may  bo  rendei'ed,  "  Jtake 
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  comprehensive ; 
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  with 
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 


I  It  should,  however,  he  mentioned  that  the  Venerable  Bede.  who  was 
almost  contemporary  with  Gregory  the  Great,  records  some  words  of  his 
which  contain  somelliinK  very  like  this  reading.  "  Sed  et  in  ipsa  missarum 
celebratione  tria  verba  maxinice  perfectionis  plena  superadjecit,  *  Diesque 
nostrns  in  tua  pace  disponas,  atque  ah  .-eterna  damnatione  nos  eripi,  et  in 
electoTum  tuorum  juheas  grege  rtumerari.'"—  Uude.  Hist.  Eccl.,  lib.  2,  c.  i. 


14 


MORNING  PllAYEK. 


pi.  cilviii.  S. 


—  S. 


O  ye  Showers,  and  Dew,  bless  ye  the 
Lord  «  praise  him,  and  magnify  liini 
for  ever. 

O  ye  "Winds  of  God,  bless  ye  the 
Lord  X  praise  hinij  and  magnify  him 
for  ever. 

O  ye  Fire,  and  Heat,  bless  ye  the 
Lord  t  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 
Lord  t  praise  him,  and  magnify  him 
for  ever. 

O  ye  Frost,  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  J  j)raise  him,  and  magnify  him 
for  ever. 

O  ye  Light,  and  Darkness,  bless  ye 
the  Lord  t  praise  him,  and  magnify 
him  for  ever. 

O  ye  Lightnings,  and  Clouds,  bless 
ye  the  Lord  »  jiraise  him,  and  magnify 
him  for  ever. 

O  let  the  Earth  bless  the  Lord  « 
yea,  let  it  praise  him,  and  magnify 
him  for  ever. 

O  ye  Mountains,  and  Hills,  bless  ye 
the  Lord  »  praise  him,  and  magnify 
him  for  ever. 

O  all  ye  Green  Things  upon  the 
Earth,  bless  ye  the  Lord  »  praise  him, 
and  magnify  him  for  ever. 

O  ye  Wells,  bless  ye  the  Lord  » 
praise  him,  and  magnify  him  for  ever. 

O  ye  Seas,  and  Floods,  bless  ye  the 
Lord  I  praise  him,  and  magnify  him 
for  ever. 


Benedicite  imber  et  ros  Domino  :  Salisbury  Use. 
benedicite  omncs  spiritus  Dei  Domino. 


Benedieite  ignis  et  scstiis  Domino 
benedicite  friarus  et  aestas  Domino. 


Benedieite  rores  et  pruina  Domino 
benedicite  gelu  et  frigus  Domino. 


Benedicite  glaeies  et  nives  Domino  , 
benedicite  noctes  et  dies  Domino. 


Benedieite  lux  et  tenebrae  Domino 
benedicite  fulgura  et  nubes  Domino. 


Benedicat  terra  Dominum 
et  superexaltet  eum  in  saecula. 


laudet 


Benedieite  montes  et  colles  Dominc  : 
benedicite  universa  germinantia  i.n 
terra  Domino. 


Benedicite  fontes  Domino  :  benedi- 
cite maria  et  flumina  Domino. 


not  recoguized  by  the  Churcli  of  England,  which  has  placed  it 
among  the  books  of  the  Apocrypha.  It  has  a  great  resemblance 
to  the  148th  Psalm,  and  is  generally  considered  to  be  a  piu'aphrase 
of  it. 

Several  of  the  Fathers  speak  of  the  Benedicite  as  being  used  in 
the  Services  of  the  Church.  St.  Clirysostom  especially  refers  to 
it  as  "that  admirable  and  marvellous  song,  which  from  that  day 
to  this  hath  been  sung  every  whore  throughout  the  world,  and 
shall  yet  be  sung  in  future  geuer.itious."  Ruflnus  speaks  of  it  in 
the  same  manner,  (in  defending  its  Canonical  authority  against 
Jerome  ',)  as  haring  been  sung  by  holy  confessors  and  martyrs, 


>  It  ia  inserted  in  the  Conies  nf  St.  jL-rome  among  the  Lections  on  the 


who  would  not  have  been  permitted  to  sing  that  as  Holy  Scrip- 
ttu'e  which  is  not  so.  It  was  used  as  one  of  the  Psalms  at  Lauds 
as  early  as  the  time  of  St.  Athanasius,  and  occupied  the  same 
position  on  Sundays  in  the  .incicnt  services  of  the  Church  of 
England.  When  the  Psalter  was  restricted,  in  1519,  to  the  hun- 
dred and  fifty  psalms  which  go  by  the  genend  name  of  the 
Psahus  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."     Tliis  use  of  it  was  not  by  any  means  novel,  as  it  was 


Festival  called  SUIh  aJ  S    ri:li!:m  under  the  title 
Puerorum." 


'  Ilyinnus  Trium 


MORNING  PRAYER. 


i; 


Ps.  txlviii.  10. 


Ps.  cxxxiv.  1. 


P3.  CXXXVi.   1. 


IJoncdictus. 
Lviku  i.  CS. 


O  ye  WhaleSj  and  all  that  move  in 
the  Waters,  bless  ye  the  Lord  j  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  t  praise  him,  and  magnify 
him  for  ever. 

O  ye  Childi-en  of  Men,  bless  ye  the 
Lord  «  praise  him,  and  magnify  him 
for  ever. 

O  let  Israel  bless  the  Lord  t  praise 
him,  and  magnify  him  for  ever. 

O  ye  Priests  of  the  Lord,  bless  ye 
the  Lord  i  praise  liim,  and  magnify 
him  for  ever. 

O  ye  Servants  of  the  Lord,  bless  ye 
the  Lord  »  praise  him,  and  magnify 
him  for  ever. 

O  ye  Spirits,  and  Souls  of  the 
righteous,  bless  ye  the  Lord  t  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, 


and  ever  shall  be 

Amen. 


IS  now, 
»  world  without  end. 


1"  T/ieii  shall  be  read  in  like  manner  the  Second 
Lesson,  talcen  out  of  the  Neiti  Testaments 
And  after  that,  the  Hymn  following ;  except 
when  that  shall  happen  to  be  read  in  the 
Chapter  for  the  Dai/,  or  for  the  Gospel  on 
St.  Joha  Baptist's  Day. 

iLESSED   be  the   Lord   God  of 
Israel  »  for  he  hath  visited,  and 
redeemed  his  people ; 


BLEi 
Is 


Benedicite  cete  et  omnia  quae  mo-  saiiaburj-  Use. 
ventm-  in  aquis  Domino  :  benedicite 
onines  volucres  cccU  Domino. 


Benedicite  omnes  bestise  et  pecora 
Domino  :  benedicite  filii  hominum 
Domino. 


Benedicat  Israel  Dominum  :  laudet 
et  superexaltet  eum  in  sa:'cula. 

Benedicite  Sacerdotes  Domini  Do- 
mino :  benedicite   servi  Domini  Do- 


Bencdieite  spiritus  et  animre  justo- 
rum  Domino  :  benedicite  sancti  et 
humiles  corde  Domino. 


Benedicite  Anania,  Azaria,  Misael 
Domino  :  laudato  et  superexaltate  eum 
in  s;pcula. 

Benedicamus  Patrem  et  Filium  cum  cf.  Dan.  iii.  52. 
Sancto   Spiritu   :   laudemus  et  sujjer- 
exaltenius  eum  in  soecula. 

Benedictus  es  Domine  in  firmamento 
eoeli  :  et  laudabilis,  et  gloriosus,  et 
superexaltatus  in  ssecula. 


Caniicum  Zacharice  prop>ltet<E  Luc(B  t. 

BENEDICTUS     Dominus     Deus  sau.bury  u»e. 
Israel   :   quia  visitavit,   et  fecit 
redemptionem  plebis  sua3. 


said   between   the   Icssous  (according  to  Mabilloti),   in   tlie  old 
Oallican  ritnal  wliicli  was  once  common  to  France  and  Enslaml. 

When  first  inserted  in  its  present  place,  tliis  Canticle  was 
ruled  by  the  following  rubric  prefixed  to  the  Te  Deum : — 
"  T  After  tlie  first  lesson  shall  follow  throughout  the  year  (except 
in  Lent,  all  the  which  time,  in  the  place  of  Te  Deum,  shall  be 
used  Benedicite  Omnia  Opera  Domini  Domino)  in  Ejiglish,  as 
foUoweth."  This  rubric  was  altered  to  its  present  form  in  1552, 
the  object  of  the  alteration  being  probably  to  allow  greater  free- 
dom in  tlie  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  been  customary  to 
eing  it  on  Septuagesiraa  Sunday,  when  Genesis  i.  is  tlie  first 
lesson  ;  on  the  Nineteenth  Sunday  after  Trinity  when  Daniel  iii. 


is  read;  and  on  week-days  during  Lent  and  Advent'.  The 
ordinai-y  Doxology  was  substituted  for  (he  one  proper  to  the 
psalm,  in  1519.  The  latter  is,  "  O  let  ns  bless  the  Father,  and 
the  Son,  with  the  Holy  Ghost :  let  us  praise  Hun,  aiul  magnify 
Him  for  ever.  Blessed  art  Thou,  O  Lord,  in  the  firmament  of 
Heaven ;  worthy  to  be  praised,  and  glorious,  and  to  be  magnified 
for  ever."  Pope  Damasus  (a.d.  366)  is  said  to  have  been  its 
author;  but  it  is  founded  on  the  verse  which  precedes  the  words 
Benedicite  Omuia  Opera. 

THE  BENEDICTUS. 
This  prophetic  liymn  of  Zacliarias  has  been  used  as  a  responsory 
canticle  to  the  Gospel  lessons   from  very  ancient  times,  being 


'  See  however,  note  on  p.  U. 


le 


MORNING  PRAYER. 


And  hath  raised  up  a  mighty  sal- 
vatioa  for  us  »  in  the  house  of  his 
servant  David ; 

As  he  spake  by  the  mouth  of  his 
holy  Prophets  j  which  have  been  since 
the  world  began ; 

That  we  should  be  saved  from  our 
enemies  t  and  from  the  hands  of  all 
that  hate  us  ; 

To  perform  the  mercy  promised  to 
our  forefathers  i  and  to  remember  his 
holy  Covenant  ; 

To  perform  the  oath  which  he  sware 
to  our  forefather  Abraham  :  that  he 
wordd  give  us ; 

That  we  being  delivered  out  of  the 
hands  of  our  enemies  t  might  serve  him 
without  fear ; 

In  holiness  and  righteousness  be- 
fore him  I  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  pre- 
pare his  ways ; 

To  give  knowledge  of  salvation 
unto  his  people  »  for  the  remission  of 
their  sins, 

Tlirough  the  tender  mercy  of  our 
God  t  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  t 
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. 


Et  erexit  cornu  salutis  nobis  :  in  Salisbury  Use. 
domo  David  pueri  sui. 

Sicut  locutus  est  per  os  sanctorum  : 
qui  a  sajculo  sunt,  prophetarum  ejus. 

Salutem  ex  inimicis  nostris  :  et  de 
manu  omnium  qui  odcrunt  nos. 

Ad  faciendam  misericordiam  cum 
patribus  nostris  :  et  memorari  testa- 
menti  sui  sancti. 

Jusjurandum  quod  juravit  ad  Abra- 
ham patrem  nostrum  :  daturum  se 
nobis. 

Ut  sine  timore,  de  manu  inimicorum 
nostrorum  liberati  :  serviamus  illi. 

In  sanetitate  et  justitia  coram  ipso  : 
omnibus  diebus  nostris. 

Et  tu,  puer,  Propheta  Altissimi  vo- 
caberis  :  prteibis  enim  ante  faciem 
Domini  parare  vias  ejus. 

Ad  dandam  scientiam  salutis  plebi 
ejus  :  in  remissionem  peccatorum 
eorum. 

Per  viscera  misericordia;  Dei  nostri  : 
in  quibus  visitavit  nos  oriens  ex  alto. 

Illuminare  his  qui  in  tenebris  et  in 
umbra  mortis  sedent  :  ad  dirigendos 
pedes  nostros  in  vnam  i^acis. 

Gloria  Patri,  et  Filio  :  et  Sjsiritui 
Sancto. 

Siciit  erat  in  principiio,  et  nunc,  et 
semper,  et  in  sajcula  ssEculorum.  Amen. 


•pnkeu  of  as  so  used  by  Amalarius  (a.b.  820) ;  and  perhaps  by 
St.  Benedict,  nearly  three  centuries  earlier,  since  he  speaks  of  a 
Can/icnm  de  Evangelio  occurring  lierein  Mattins.  In  the  Salis- 
bury Use  it  occupied  a  similar  position,  but  was  not  so  definitely 
connect«d  with  the  lessons  themselves  as  it  now  is,  being  used 
nr'tcr  the  Capitulum,  at  Lauds,  on  Sundays.  It  was  the  only 
Canticle  appointed  for  use  after  the  second  morning  lesson  in 
1549,  and  the  rubric  by  which  it  is  preceded  shows  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  Benedictns  occurs  in  the  second 
lesson  itself. 

The  position  of  this  Canticle  makes  its  ritual  moaning  self- 
evident.  It  is  a  thanksgixing  to  Almighty  God  for  His  mercy 
ns  exhibited  towards  mankind  in  the  Incarnation  of  our  Lord, 
whereof  the  Gospel  spesiks,  and  in  the  foundation  of  the  Church  in 
His  blood,  OS  recorded  in  the  Acts  of  the  Holy  Apostles.    It  is 


the  last  prophecy  of  the  old  Dispensation,  and  the  first  of  ttt 
new :  and  furnishes  a  kind  of  key  to  the  Evangelical  interprets 
tiim  of  all  jiropbecies  under  the  one  by  which  they  are  connected 
with  the  other.  The  Benedictus  is  a  continual  acknowledgment 
also  of  the  Communion  of  Saints  imder  the  two  Dispensations; 
for  it  praises  God  for  the  s.ilvation  which  has  been  raised  up  for 
all  ages  out  of  the  bouse  of  His  servant  David,  and  according  to 
the  ancient  covenant  which  He  made  with  Abndiam,  "  the  father 
of  them  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  God's  ancient  people;  not  in  their  outward 
relationship  to  Abraham,  "for  God  can  of  these  stones  raise  np 
children  unto  Abraham,"  but  in  their  faithfid  acknowledgment  of 
the  Lord  Jesus,  as  the  Christ  whom  the  Old  Testament  Scriptures 
predicted. 


MORNING  PRAYER. 


17 


Ps.  c. 


2  Tim.  i.  ]3. 
Deut.  iv,  33.  39. 
Matt.  vi.  9. 
Gt-n.  i.  I.  ivii.  1. 
John  i.  3. 
Matt.  i.  18—25. 


IT  Or  this  Psalra,  JuhUate  Deo. 

OBE  joyful  in  the  Lord,  all  ye 
lands  J  serve  the  Lord  with  glad- 
ness, and  come  before  his  presence 
with  a  song. 

Be  ye  sure,  that  the  Lord  he  is 
God  » it  is  he  that  hath  made  iis,  and 
not  we  ourselves ;  we  are  his  people, 
and  the  sheei)  of  his  pasture. 

O  go  your  way  into  his  gates  with 
thanksgiving,  and  into  his  courts  with 
praise  «  be  thankful  unto  him,  and 
speak  good  of  his  Name. 

For  the  Lord  is  gracious,  his  mercy 
is  everlasting  t  and  his  truth  endureth 
from  generation  to  generation. 

Glory  be  to  the  Father,  and  to  the 
Son  t  and  to  the  Holy  Ghost ; 

As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be  »  world  without  end. 
Amen. 

"^  Then  shall  he  simg  or  said  the  Apostles* 
Creed  hy  the  Minister  and  the  people,  stand- 
ing !  except  only  such  days  as  the  Creed  of 
Saint  Atbanasius  is  appointed  to  be  read. 

I    BELIEVE   in    God   the    Father 
Almighty,  Maker  of  heaven  and 
earth  : 


PsaJiKus  xcLx. 

JUBILATE  Deo  omnis  terra  :  ser-  Salisbury  Use. 
vite  Domino  in  lastitia. 
Introite  in  conspectu  ejus  :  in  exul- 
tatione. 

Scitote  quoniam  Dominus,  ipse  est 
Deus,  ipse  fecit  nos,  et  non  ipsi  nos. 


Populus  ejus  et  oves  pascusB  ejus, 
introite  portas  ejus  in  confessione  : 
atria  ejus  in  hymnis;  confitemini  illi. 

Laudate  nomen  ejus ;  quoniam  sua- 
vis  est  Dominus;  in  seternum  miseri- 
cordia  ejus  :  et  usque  in  generationem 
et  generationem  Veritas  ejus. 

Gloria  Patri,  et  Filio  :  et  Spiritui 
Sancto. 

Sicut  erat  in  principio,  et  nunc,  et 
semper  :  et  in  soecula  sseculorum. 
Amen. 


Symbolum  ApostoUcuin. 

CREDO  in   Deum   Patrem   omni-  sansiiury rse. 
potentem,    Creatorem    coeli    et 
terroe.     Et  in  Jesum  Chi-istum  Filium 


THE  JUBILATE. 

This  was  the  second  of  the  fixed  Psalms  at  Lauds  on  Sunday ; 
anil  was  adopted  as  a  responsovy  Canticle  in  1552.  The  object 
of  its  insertion  here  was  to  provide  a  substitiite  for  the  Benedictus 
on  days  when  the  latter  occurs  in  the  Lesson  or  Gospel,  on  the 
same  principle  which  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  the  following : — 

February  18th. 

Juue         17th. 

June         24th  [St.  John  Baptist's  Day]. 

October  15th. 
The  general  substitution  of  the  Jubilate  for  the  Benedictus  is 
very  much  to  be  deprecated.  There  is,  however,  a  prophetic 
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 ;  and  Dean  Comber  says  that  it  seems  to  have  been  used  after 
the  reading  of  the  Gospel  as  early  as  A.D.  450. 

THE  APOSTLES'  CREED. 

The  use  of  a  Creed  in  Divine  Service  is  of  very  ancient  origin, 
and  the  Apostles'  Creed  has  been  used  in  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  Reformed  Breviary  of  Cardinal  Quignonez  an  open  recitation 
of  the  Apostles'  Creed  was  directed  on  aU  days  except  Sunday  : 
and  this  direction  probably  suggested  our  present  custom. 

The  earliest  occurrence  of  the  Apostles'  Creed  exactly  in  the 
form  in  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 
"  Bcriptus."  Pirminius  died  about  A.D.  758,  and  appears  to  have 
lived  some  time  in  France,  though  he  died  in  Germany.  Heneo 
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  Galilean  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  Apostles' 
Creed  may  be  is  not  known ;  but  it  has  been  so  used,  without 
variation,  in  the  whole  Latin  Church,  as  well  as  in  the  Church  of 
England,  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  Aquilcia  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  shown  side  by  side,  the  authority  for  each  being 
Professor  Heurtley'a  Harmonia  Symboliea,  pp.  26.  30 : — • 


The  Creed  of  the    Church   of 
Aquileia,  circ.  A.D.  390. 

Credo  in  Deum  Patrem  om- 
nipotentem,  invisibilem  et  im- 
passibilem  :  Et  in  Jesum  Chris- 
tum, unicum  Filium  ejus,  Do- 
minum  nostrum  :  Qui  natus  est 
de  Spiritu  Sancto  Ex  Maria 
Virgine  J  Cruciftxus  sub  Pontio 
Pilato,  et  scpultus;  Descendit 
iuinferna;  Tertia  die  resurrexit 
a  mortuisj   Asoendit  in  calos; 


The  Creed  of  the    Church   of 
Some,  circ.  A.D.  390. 

Credo  in  Deum  Patrem  omni- 
potentem.  Et  in  .lesum  Chris- 
tum, unicum  Filinm  ejus,  Do- 
minum  nostrum ;  Qui  natus  est 
de  Spiritu  Sancto  Ex  Maria 
Virgine;  Crucifixus  sub  Pontio 
Pilato,  et  sepiUtus;  Tertia  die 
resurrexit  a  mortuis.  Ascendit 
in  Carlos;  Scdct  ad  dexteraro 
Patris;  Indo  venturus  estjudi- 

n 


18 


MORNING  PRAYER. 


Lukeii.  11.51. 

ii.  1— 7. 
Matt,  xxvii.  1.  2. 

20—31.  35. 
Mark  .\-v.  42— 4G. 
Ps.  xvi.  S. 
Acts  ii.  H—32. 
Matt,  xxviii. 
Ps.lxviii.  18. 
Acts  i.  9. 
Mark  xvi.  19. 
Matt.  XXV.  31  — 

46. 
Johnv.  21— 23. 
Acts  X.  42. 
Eph.  ii.  18—22. 
2  Cor.  xiii.  14. 
John  XV.  16,  17. 

26. 
Col.  i.  12,  13.  IS. 
Luke  xxiv.  47. 
Julm  v.  28,  29. 
Kcv.  XX.  12,  13. 
John  iii.  16. 

V.  24. 
2  Pet.  i.  II. 
Rev.  xiii.  20. 


And  in  Jesus  Christ  his  only  Son 
our  Lord,  Who  was  conceived  by  the 
Holy  Ghost,  Born  of  the  Virgin  Mary, 
Suffered  under  Pontius  Pilate,  Was 
crucified,  dead,  and  buried;  He  de- 
scended 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  Catholic  Church;  The  Com- 
munion of  Saints ;  The  Forgiveness 
of  sins ;  The  Resurrection  of  the  body, 
And  the  life  everlasting.     Amen. 


ejus  unicum,  Dominum  nostrum  :  qui  Salisbury  Uw, 
conceptus  est  de  Spiritu  Sancto,  natus 
ex  INIaria  Virgine,  passus  sub  Pontio 
Pilato,  crucifixus,  mortuus,  et  sepultus: 
descendit  ad  inferna  :  tertia  die  resur- 
rexit  a  mortuis  :  ascendit  ad  ccelos  : 
sedet  ad  dexteram  Dei  Patris  omni- 
potentis :  inde  venturus  est  judicare 
vivos  et  mortuos.  Credo  in  Spiritum 
Sanctum  :  sanctam  Ecclesiam  Catho- 
licam  :  Sanctorum  communionem,  re- 
missionem  peccatorum,  carnis  resur- 
rectionem,  et  vitam  a;ternam.     Amen. 


Sedet  ad  dexteram  Patris.  Inde  care  vivos  et  mortuos ;  Et  in  I 
venttirus  est  judicaa-e  vivos  et 
mortuos;  Et  in  Spiritu  Sancto; 
Sanctam  Ecclesiam  ;  Remis- 
sionem  peccatorum ;  Hujus  car- 
nis resurrectionem. 


Spiritu  Sancto ;  Sanctam  Eccle- 
siam ;  Remissionem  peccato- 
rum ;  Carnis  resurrectionem. 


At  a  still  earlier  period,  a.d.  180,  Irenieus  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  Irenieus  gives  the  substance  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  exact 
words  in  which  it  was  recited. 

The  Creed  as  stated  hy  Irenaus,  Bishop  of  Lyons,  a.d.  180. 

The  Church  throughout  the  world,  spread  out  as  she  is  to  the 
ends  of  the  earth,  carefully  preserves  the  faith  that  she  received 
from  the  Apostles  and  from  their  disciples : — 

Believing  in  one  God  the  Father  Almighty,  Who  made  Heaven 
and  Earth,  the  seas  and  all  that  in  them  is ;  and  in  one  Christ 
Jesus,  the  Son  of  God,  Who  was  incarnate  for  our  salvation ;  and 
in  the  Holy  Ghost,  Who  by  the  prophets  proclaimed  the  dispen- 
sations and  the  advents  of  our  dear  Lord,  Christ  Jesus  :  and  His 
birth  of  a  Virgin,  and  His  sufl'ering,  and  His  Resurrection  from 
the  dead,  and  His  Ascension  in  the  fle.sh  into  Heaven,  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,  and  Saviour,  and 
King,  according  to  the  good  pleasure  of  the  invisible  Father, 
every  knee  should  bow,  of  things  in  heaven,  and  thmgs  in  earth, 
and  things  under  the  earth ;  and  that  every  tongue  should  con- 
fess Him,  and  that  He  should  pass  righteous  judgment  upon  all. 

In  two  other  parts  of  the  same  work  there  are  Jther  summaries 
of  the  Creed  which  are  plainly  based  on  the  same  formula  as  that 
of  which  the  above  is  a  paraphrastic  statement. 

Traces  of  the  Creed  are  also  to  be  found  in  the  writings  of 
Justm  Martyr,  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  held  by  the  Apostles,  but 
also  because  it  originated  fi-om  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  deUvered  by 
Inspiration.  The  first  of  these  traditions,  written  down  so  near 
to  the  time  of  the  Apostles,  is  worthy  of  great  respect :  and  no 
objections  have  been  made  to  it,  which  have  not  been  rationally 
answered.  The  second  is  not  of  high  authenticity,  but  the  ob- 
jections brought  against  it  are  chiefly  founded  on  the  improba- 
bility of  such  a  statement  being  true  :  yet  if  the  inspiration  of 
the  Apostles  for  the  purpose  of  writing  special  ofllcial  letters  is 
granted,  it  is  difficiUt  to  see  what  there  is  improbable  ui  a  state- 
ment that  implies  their  collective  inspiration  for  the  purpose  of 
originating  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  Christian  writings  that  there  was  a  common  and  well- 
known  formula  containing  the  chief  articles  of  Christian  faith. 
There  are  also  frequent  statements  that  the  tradition  of  the  Faith 
came  direct  from  the  Apostles.  Combining  these  facts  with  the 
supposition  that  the  Apostles  would  almost  certainly  provide 
some  such  fonnula  for  the  guidance  of  converts,  we  may  conclude 
tliat  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  neces- 
sity, springing  out  of  the  circumstances  in  which  the  early  Chris- 
tians were  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  replies  embody- 
ing the  chief  facts  of  our  Lord's  life  and  work,  was  imperatively 
required.  That  the  Apostles  would  methodize  an  authoritative 
form  of  this  reply  can  hardly  be  doubted ;  and  that  they  did  sc 
is  more  than  suggested  by  what  St.  Paul  says  of  a  Form  of  sound 
words  in  passages  Uke  Rom.  vi.  17  ;  xvi.  17.  Heb.  x.  23.  Phil. 
iii.  16.  2  Tim.  i.  13,  the  original  Greek  of  which  almost  neces- 
sitates 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  contradicting 
the  old  behef  of  the  Church,  that  the  Creed  came  from  the 
Apostles  substantially  as  it  was  handed  down  to  the  eighth 
century,  it  is  not  suflicient  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  Ghost, 
were  "  filled  with  the  Spirit "  for  the  official  purposes  of  their 
work ;  and,  consequently,  that  very  little  of  the  human  element 
is  likely  to  have  mingled  itself  with  any  of  the  oflici;il  words 
which  they  spoke  to  the  Church.  If  it  could  be  certainly  proveQ 
that  the  Creed  came  from  the  Apostles  as  we  now  have  it,  sound 
reason  would  require  us  to  believe  that  the  Holy  Ghost  moved 


MOENINa  PRAYER. 


]n 


them  to  compose  it,  and  hence  that  it  was  inspired.  In  the 
absence  of  such  evidence  it  is  our  duty  to  compare  the  doctrines 
handed  down  to  us  in  the  Creed  as  those  of  the  Apostles,  witli 
the  doctrines  contained  in  the  great  storehouse  of  God's  Trutli. 


This  is  done  to  some  extent  in  the  marginal  references  ahove; 
and  in  the  following  Table  it  will  be  seen  how  near  an  agreement 
there  is  hetween  the  statements  contained  in  the  Creed  and  those 
made  by  the  Apostles  in  their  early  missionary  work ' :  — 


statements  of  Apostles, 

&;c.,  expressing 

belief  in 

God  the 
Father. 

God  the 
Son. 

God 
the  Holy 

Ghost. 

19 

Onr  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  xxir. 

49 

49 

49 
Acts  i. 4,8. 

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.  33. 
38 

23 

21.  31, 
32 

15 

[Mark 

xvi.  19.] 

33 

38 

38 

32 

Acts  iii. 

1 

13 

13.  15 

15 

21 

19-21 

19.26 

19 

15 

Acts  iv. 

21. 

12.  27. 
30 

10.27 
30 

10 

Acts  V. 

30 

31 

32 

30 

31 

31 

31 

32 

Acts  X. 

34-^36 

38 

38 

39 
52 

40,  41 

42 

43 

41,  42 

St.  Stephen, 
Acts  vii. 

2.  32.  37. 
5.5 

52.55 

51 

55,56 

55,56 

38 

St.  Paid, 
Acts  xiii. 

17.  23 

23.  33. 
35 

1.6 

28 

30.  33, 
34.37 

31 

Hch.  vi. 

1 

4 

6 

2 

2 

1.6 

Such  a  coincidence  goes  far  towards  showing  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 
lie  an  irreverent  and  uncritical  eiTor  to  speak  of  it  positively  as  a 
human  composition. 

The  central  position  of  the  Creed  in  our  Morning  and  Evening 
Service  gives  it  a  twofold  ritual  aspect.  Praise  has  formed  the 
distinctive  feature  of  what  has  gone  before,  prayer  forms  that  of 
wliat  is  to  follow.  The  confession  of  our  Christian  faith  in  the 
Creed  is  therefore,  (1)  like  a  summing  up  of  the  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  cud," 

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  thus  confess  our  faith,  but  also  to  the 
praise  of  God;  and  hence  the  rubric  directs  the  Creed  to  he 
"  sung  "  (the  word  was  inserted  by  Bishop  Cosin)  if  circumstances 
will  permit,  as  the  Nicene  Creed  and  the  Alhanasian  Creed  always 
liave  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  Prcces  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 
he  followed  by  liturgical  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  2." 

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,  in  saying  it ;  the  other,  that  of  bowing  at 
the  holy  Name  of  Jesus.  Both  of  these  customs  are  relics  of 
habits  which  have  only  ceased  to  he  universal  (in  the  English 
Church,  at  least)  in  very  modern  times. 

Clergy  and  people  used  formerly  to  look  one  way  throughout 
the  prayers  and  Creeds,  that  is,  towards  the  Altar.  "  In  some 
Churches,"  WTJtcs  Thorndike^,  "the  desk  for  the  Prayer  Book 
looks  towards  the  Chancel ;  and  for  reading  of  Lessons  we  ara 
directed  to  look  towards  the  people.     As  the  Jews  in  their 


•  Harvey  on  the  Creeds,  i.  20. 

2  Principles  of  Divine  Service,  i.  3G1 

3  Religious  Assemblies,  p.  231. 

D  2 


20 


MORNING  PRAYER. 


prayci-s  looked  towards  the  Mercy-seat  or  iiriucijial  part  of  tlio 
Temple  (Ps.  xxviii.  2),  so  Christiana  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,  though  God  be 
every  where ;  for  Heaven  is  His  throne,  and  we  look  toward  that 
part  of  the  church  which  most  resembles  it.  Herein  we  corre- 
spond 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  choir  stalls  :  and  this  was  a  continuation  of  the 
ancient  practice  ',  the  officiating  Clergyman  always  standing  or 
kneeling  in  the  former  place  to  say  Creeds  and  Prayers.  When 
pews  as  well  as  reading-desks  sprang  up  in  Churches,  both  con- 
gregation and  clergy  were  often  placed  in  any  position  that  suited 
the  convenience  of  the  carpenter;  but  reverence  still  impelled  all 
to  turn  towards  the  Altar  during  the  solemn  Confession  of  their 
Faith.  Hence  this  habit  became  exceptional  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  in  God's  House,  as  ex- 
pressed in  the  preceding  extract.  Apart,  also,  from  symbolical 
explanations  of  this  custom,  it  appeals  to  both  the  reason  and 
the  feelings,  by  forming  the  congregation  into  a  body  of  which 
the  clergyman  is  the  leader,  as  when  a  regiment  marches  into 
battle,  or  parades  before  its  Sovereign  headed  by  its  oiEcers :  aud 
there  is  no  part  of  Divine  Service  where  this  relation  of  priest 
and  people  is  more  appropriate  than  in  the  open  Confession  of 
Cliristian  Faith  before  God  and  man. 

Bowing  at  the  holy  Name  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  cer- 
tainly be  a  more  special  dishonour  to  Him  than  elsewhere.  AVben 
Puritan  superstition  sprang  up  in  the  sixteenth  century,  the  usage 
began  to  be  dropped  by  many  who  were  seduced  by  controversy 
into  greater  respect  for  doctrines  of  slighter  importance  than  that 
of  our  Lord's  Divinity.  The  Church  then  made  a  law  on  the 
subject  of  reverent  gestures  in  Divine  Service,  in  the  18th  Canon 
of  1603 ;  in  which  (after  ordering  that  all  shall  stand  at  the 
Creed)  is  the  following  clause,  founded  on  the  52nd  of  Queen 
Elizabeth's  Injunctions,  issued  in  1559 : — "And  hkewise,  when  in 
time  of  Divine  Service  the  Lord  Jesus  shall  be  mentioned,  due 
and  lowly  reverence  shall  be  done  by  aU  persons  present,  as  hath 
been  accustomed:  testifying  by  these  outward  ceremonies  and 

gestures  their due  acknowledgment  that  the  Lord  Jesus 

Christ,  the  true  and  eternal  Son  of  God,  is  the  only  Saviour  of 
the  world,  iu  Whom  all  the  mercies,  graces,  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  thus  authoritatively  given,  has  so  special  an  applica- 
tion to  the  use  of  this  gesture  in  the  Creed  that  nothing  fiu-ther 
need  be  added  on  the  subject. 

§.  An  Expository  Paraphrase  of  tie  Apostles'  Creed. 
T      for  myself,  as  personally  responsible  for  my  fiiith  to  God 
-1- 1         and  His  Church,  openly  profess,  to  His  glory,  that  I 
believe,  from  my  heart,  with  the  assent  of  my  reason  and  the 

8\ibmission  of  my  will, 
in  God  the  Father,  by  a  mysterious,  unintelligible  manner  of 
paternity,  Fatlicr  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, 

•  The  exact  routine  of  the  ancient  practice  n,ay  be  seen  in  "IT  Of  the 
ennnng  of  the  Chou  to  the  Al.ar/' one  among  several  extracts  from  t   e 


of  Heaven,  which  comprehends  ;.ll  that  has  originally  occupiwl 
sjiaco  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  world,  the  High  Priest 
of  a  new  order  of  priesthood,  the  King  of  Kings  and  Lord  of 
Lords, 

His  only  Son,  eternally  begotten,  and  therefore  having  such  a 
Sonship  as  none  others  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  Eternal  Son  of  the  Eternal  Father,  in  a  Saviour  Diviuo 
and  Human, 

Who  was  conceived  by  the  Holy  Ghost,  through  a  mysterious 
and  uniutelligihle  operation,  which  miraculously  superseded 
the  ordinary  law  of  nature,  so  that  the  Holy  Child  Jesus 
was 

Born  of  the  Virgin  Mary,  a  holy  maiden,  who  thus  miraculously 
became  His  mother  that  He,  being  bom  of  a  Virgin  and 
not  of  a  wife,  might  be  free  from  the  sin  of  our  common 
origin,  which  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  infancy,  childhood, 
and  mature  manhood;  and  when  the  time  was  fully  come. 
He  offered  it  as  a  sacrifice  for  our  sins  when  He 

Suffered  under  Pontius  Pilate,  the  Roman  Governor  of  Judosa 
and  Jerusalem,  and 

Was  crucified,  by  being  nailed  alive  to  a  cross  of  wood,  set 
upright  in  the  ground.  Being  thus  crucified.  His  sufi'erings 
were  the  greatest  that  had  ever  befallen  any  man,  being 
aggravatf'd  by  the  burden  of  sin  which  He,  though  innocent, 
was  bearing  for  our  sakes.  Not  through  the  intensity  of 
His  sufferings,  but  of  His  own  will,  He  gave  up  His  life 
when  all  was  accomplished  that  could  be  by  His  pains,  and 
then  was 

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,  was 
taken  down  from  the  cross, 

and  buried,  with  reverence  and  honour,  but  as  the  dead  bodies  of 
other  men  are.  And  while  the  dead  Body  of  the  Son  of 
God  was  in  the  tomb,  with  His  living  Soul  , 

He  descended  into  Hell,  that  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 
which  they  and  all  other  righteous  souls  may  dwell  until  the 
day  of  judgment. 

The  third  day,  after  the  evening  of  Friday,  the  whole  of  Satur- 
day, and  a  part  of  Sunday  had  passed. 

He  rose  again  from  the  dead,  reuniting  His  soul  to  His  uncor- 
rupted  Body,  so  as  to  be  again  "  perfect  Man  "  in  respect  to 
all  the  qualities  that  belong  to  sinless  and  unsuffering  human 
nature.     Then 

He  ascended  into  Heaven,  after  forty  days,  as  a  new  Person, 
God  and  Man, 

And  sitteth  on  the  right  hand  of  God  the  Father  Almighty, 
receiving  in  His  Human  Nature,  as  well  as  in  His  Divino 
Nature,  the  adoration  of  angels  and  men;  and  by  His 
presence  there  making  a  continual  intercession  for  us,  and 
being  a  Mediator  between  Diviuo  and  human  nature  for 
ever. 

From  thence  He  shall  come,  the  same  holy  Jesus  who  suffered 
and  died, 

to  judge,  with  a  just,  irreversible,  and  yet  merciful  judgment, 

the  quick,  who  shall  be  alive  at  His  coming, 

and  the  dead,  who  shall  have  died  at  any  time  from  the  founda- 
tion of  the  world. 

1  believe,  also,  with  eanal  faith,  and  equal  assent  of  my  reason, 


MORNING  PRAYEll. 


21 


^  And  after  thai,  these  Prayers  followinrj,  all 
devoutly  Jcneeling  ;  the  Minister  first  fro- 
nouneing  with  a  loud  voice, 


a^The". lii.  10.     The  Lord  be  with  you. 

Ps.  cxxix.  8. 

2  Tim.  iv.  22.  Answer. 

Ps.  cxviii.  2i5.  .      T       'ji    ji  '   -1 

And  with  thy  spirit. 

Minister, 
riiii.  iv.  6.  •[  Let  us  pray. 

Matt.  xxvi.  44.       _        .     ,  '■       "^ 

Vs.  cxxiii.  X.       Lord,  have  mercy  upon  us. 

Matt.  XX.  30,  31.  "'       ^ 

2Cor.  iii.  17,  18, 
marg. 


Christ,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 


in  the  Holy  Ghost,  the  third  Person  of  the  Blessed  Trinity,  the 
Comforter  of  tlic  Church,  Who  ministers  in  it  the  grace 
wliich  the  Saviour  has  gained  for  it, 

the  Holy  Catholic  Church,  which  is  tlie  whole  number  of  the 
baptized,  the  mystical  Body  of  Christ ;  which  was  founded 
by  the  twelve  Apostles,  and  is  continued  in  existence  Ijy  the 
perpetuation  of  an  Episcopal  ministry  ;  which,  by  the  merci- 
ful Providence  of  the  Lord,  holds  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  likewise  believe  in 

the  Communion  of  Saints,  that  is,  the  Union  in  Christ  of  all  who 
are  one  with  Hiin,  wlicther  they  are  among  the  living  in  the 
Church  on  earth,  the  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  Aljsolution, 

the  Eesurrection  of  the  body,  wheu  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  happiuess,  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,  with  some  alterations,  from 
the  Preces  Feriales  inserted  among  the  Freces  et  Memorice  Com- 
munes of  the  Salisbury  Portiforium.  In  1552,  the  Dominus  vobis- 
cum  and  Oremiis  were  prefixed :  and  the  "  Clerks  and  people" 
(meaning,  of  course,  the  choristers  and  people)  were  directed  to 
say  the  Lord's  Prayer  as  well  as  the  Minister. 

In  the  ancient  form  of  the  Service  the  A^ne  Eleison  was  left 
untranslated  in  the  Greek,  like  the  Alleluia,  from  a  special  reve- 
rence for  the  original  words,  and  also  as  a  sign  of  the  univer- 
sality of  the  Church's  prayers.  They  arc  still  said  in  Greek  in  the 
Litany  used  in  Convocation.  Each  Kyrie  and  Christe  was  also 
repeated  three  times.  The  Lord's  Prayer  was  said  priv.ately  by 
the  Priest  as  far  as  the  last  clause,  which  was  long  the  custom  of 
the  Church,  the  Et  ne  nos,  ic.  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 
.ind  people  ;  and  then  the  last  two  clauses  were  said  again  aloud. 
[See  Transl.  Sar.  Psalter,  11,  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 ' : — 


Dcinde  dicantur  Preces  Feriales  hoc  modo.        Salistury  Use. 

[Dominus  vobiscum. 
Et  cum  spiritu  tuo. 

Oremus.] 
Kyrie  eleison.  iii. 

Christe  eleison.  iii. 
Kyrie  eleison.  iii. 


>  Tliere  is  enough  analogy  between  the  suffrages  of  the  Western  Church 
and  the  Ectene  or  Great  CoUert  of  the  Eastern,  to  lead  to  the  conviction 
that  both  have  a  common  origin. 


I  said,  Lord,  be  merciful  unto  me. 

HciU  my  soul,  for  I  have  sinned  against  Thee. 
Turn  us  then,  O  God  our  Saviour, 

And  let  Thine  anger  cease  from  us. 
Let  Thy  merciful  kindness,  0  Lord,  be  upon  us, 

Like  as  we  do  put  our  trust  in  Thee. 
Let  Thy  priests  be  clothed  with  righteousness, 

And  let  Thy  saints  sing  with  joyfulness. 
0  Lord,  save  the  King. 

And  hear  us  in  the  day  when  we  call  upon  Thee. 
Save  Thy  servants  and  Thy  handmaidens. 

Trusting,  0  my  God,  in  Tliec. 
0  Lord,  save  Thy  people,  and  bless  Thine  inheritance. 

Rule  them,  and  set  them  up  for  ever. 
O  Lord,  grant  us  peace  in  Thy  strength. 

And  abundance  in  Thy  towers. 
Let  us  pray  for  the  fiiithfid  departed. 
Grant  them,  0  Lord,  eternal  rest. 

And  let  perpetual  light  shine  upon  them. 
Hear  my  voice,  0  Lord,  when  I  cry  unto  Thee. 

Have  mercy  upon  me,  and  hear  me. 

After  which  preces,  the  fifty -first  Psalm  was  said  from  begin- 
ning to  end,  and  three  more  versicles,  which  are  given  at  p.  22. 

It  wUl  be  observed  that  the  fii'st  of  our  versicles  with  its  re- 
sponse is  not  found  among  the  above  ferial  SuflVages.  It  was 
taken  from  another  set  which  were  used  on  festivals,  and  is  also 
found  at  the  beginning  of  a  somewhat  similar  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  bonedic  hiereditati  tuin. 

Domine,  fiat  pax  in  virtute  tua. 
Domine,  exaudi  orationem  meam  ^. 

The  fifth  versicle  and  its  response  are  also  diifei'eut  in  the  exist- 
ing form.  In  the  ancient  Prymer  this  appears  in  the  folloning 
shape,  before  the  Evening  Collect  for  Peace  : — 

Ant.  Lord,  }yue  pees  in  oure  dales,  for  there  is  noon  othir  that 
shal  fyjte  for  us,  but  thou  lord  oure  god  ^. 
Vers.  Lord,  pees  be  maad  in  tbi  vertvi. 
JResjp.  And  plenteousucss  in  thi  tom'es. 

The  Latin  is : — 

Da  pacem,  Domine,  in  diebus  nostris. 
Quia  non  est  alius  qui  pugnet  pro  nobis 
nisi  tu  Deus  noster. 


2  These  are  given  from  Maskell's  Monumenta  Ritualia,  iii.  343,  but  the 
people's  responses  are  omitted.  In  Chambers'  Translation  of  the  Saruni 
Psalter  the  complete  forrir  has  been  compiled. 

3  Bishop  Cosin  altered  this  versicle  to  a  form  wliich  was  intended  to  con- 
ciliate Puritan  objectors,  writing  "  Because  there  is  none  other  that  saveth 
u3  from  our  enemies,  but  only  Thou,  O  God."  The  alteration  was  not 
approved  by  the  Revision  Committee,  and  was  erased. 


22 


MORNING  PRAYER. 


Lvle  ri.  2—1. 


P$  Ixsxv.  7. 


Ps.  %%.  9 
[LXX]. 


1  Then  the  Minister,  Clerks,  and  people,  shall 
say  the  Lord's  Prayer  toith  a  loud  voice. 

OUR  Father,  Which  art  in  heaven, 
Hallowed  be  Thy  Name.  Th_v 
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  e\'il.     Amen. 

T  Then  the  Priest  standing  up  shall  say, 

O  Lord,  shew  thy  mercy  upon  us. 


Answer. 

And  grant  us  thy  salvation. 

Priest. 

O  Lord,  save  the  Queen. 


PATER  noster,  qui  es  in  ccelis ;  Salisbury  v%t. 
sanctificctur  nomen  tuum  :  ad- 
veniat  regnum  tuum :  fiat  voluntas 
tua,  sicut  in  coelo,  et  in  terra.  Panem 
nostrum  quotidianum  da  nobis  hodie  : 
et  dimitte  nobis  deblta  nostra,  sicut  et 
nos  dimittimus  debitoribus  nostris  :  et 
ne  nos  inducas  in  tentationem  :  sed 
libera  nos  a  malo.     Amen. 


rOstende  nobis,  Domine,  misericor-  [From  Festival 

.  Preces.] 

diam  tuam. 


Et  salutare  tuum  da  nobis.] 
Domine,  salvum  fac  regem. 


Tlie  sixth  vcrsicle  and  its  response  are  taken  from  the  fifty-first 
Psalm,  which  followed  the  Ferial  Preces  at  Mattins  and  Vespers. 

It  will  also  be  observed  that  the  petition  for  the  Sovereign  and 
that  for  the  Jlinisters  of  the  Church,  have  exchanged  places  in  the 
course  of  their  adaptation  to  modem  use.  This  change  first  ap- 
pears at  the  end  of  tlie  Litany  in  Hilsey's  Primer  of  1539.  The 
reason  why  the  Prayer  for  the  Sovereign  is  put  before  that  for  the 
Clergy,  is,  not  th.it  the  secular  power  may  be  honom-ed  above  the 
Church,  but  that  the  supreme  sovereign  authority  of  the  realm 
may  be  recognized  before  the  clerical  part  of  the  Church  ■. 

The  nmtual  salutation  with  which  this  portion  of  the  daily 
Office  begins,  is  to  be  said  while  the  people  are  yet  standing,  as 
they  were  during  the  recitation  of  the  Creed;  "the  Minister 
first  pronouncing"  it  "with  aloud  voice,"  (and  turning  to  the 
people,)  before  "  all  devoutly  kneeling,"  join  in  the  lesser  Litany. 
It  is  of  very  ancient  ritual  use  [see  Cone.  Vas.  c.  v.  a.d.  440], 
and  is  believed  by  the  Eastern  Church  to  have  been  handed  downi 
from  the  Apostles.  Its  office  is  to  make  a  transition,  in  con- 
nexion witli  the  lesser  Litany,  from  the  service  of  praise  to  that 
of  supplication  :  and  also  to  give  devotional  recognition  to  the 
common  work  in  which  Priest  and  laity  are  engaged,  and  the 
common  fellowship  in  which  it  is  being  done.  The  same  saluta- 
tion is  used  in  the  Confirmation  Service,  after  the  act  of  Con- 
firmation, and  before  the  Lord's  Prayer:  but  in  this  case  the 
lesser  Litany  is  not  connected  with  it.  The  constant  use  of  this 
mutual  Benodictiou  or  Salutation  should  be  a  continual  reminder 
to  the  laity  of  the  position  which  they  occupy  in  respect  to  Divine 
Service :  and  that,  although  a  separate  order  of  priesthood  is  essen- 
tial for  tlie  ministration  of  God's  worship,  yet  there  is  a  priesthood 
of  the  laity  by  right  of  wliich  they  take  part  in  that  worship, 
assuming  their  full  Christian  privilege,  and  making  it  a  fiill  cor- 
porate ofl'ering  of  the  whole  Christian  body.  Nor  should  we 
forget,  in  connexion  with  it,  the  promise  "  Lo,  I  am  with  you 
ahv.ay,  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  celebration  of  the 
Holy  Connuunion,  the  Administration  of  Baptism,  and  in  Con- 
firmation, and  at  the  beginning  of  Morning  and  Evening  Prayer. 
In  the  latter  case  its  omission  is  supplied  by  the  Confession  :  in 
the  others  the  use  of  the  Lord's  Prayer  is  Eucharistic,  as  wUl  be 


•  The  same  order  is  lo  be  found  in  old  formularies:  e.  g.  in  the  Sacra- 
mentary  of  Grimoldus,  printed  by  Pamelius  in  his  Liturgicon,  i.  511.  where 
there  is  a  Benedictio  super  Regem  tempore  Svnodi,  /Mowed  by  one  for  the 
clergy  ?nd  people. 


shown  in  the  notes  appended  to  it  in  the  Communion  Service. 
In  th'is  part  of  liis  Pr,ayer  Book,  Bishop  Cosin  added  the  second 
recitation  of  each  versicle  as  an  "  Ansicer,"  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  Salisbury  Use.  In  its 
original  form  this  lesser  Litany  consisted  of  Kyrie  Eleison  nine 
times  repeated :  but  the  Western  Church  has  always  used  Christe 
Eleison  as  the  second  versicle.  Its  threefold  form  is  analogous 
to  that  of  the  Litany,  which  opens  with  separate  prayers  to  eacli 
Person  of  the  Blessed  Trinity  -.  This  form  renders  it  a  most 
fitting  introduction  to  the  Lord's  Prayer  :  and  the  Church  has  so 
distinctly  adopted  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  humUity,  which  shrinks  from  speaking  to  God  even 
in  the  words  taught  us  by  our  Lord,  without  asking  His  mercy 
on  our  act  of  prayer,  influenced,  as  it  must  needs  be,  by  the  in- 
firmities of  our  nature ;  and  imperfect  as  it  must  appear  to  the 
all-penetrating  Eye. 

The  Lord's  Prayer,  as  used  in  this  place,  has  a  dill'erent  inten- 
tion from  that  with  which  it  was  used  at  the  opening  of  the  Ser- 
vice, and  is  by  no  means  to  be  looked  upon  as  an  accidental  repe- 
tition arising  from  the  condensation  of  several  shorter  serWces 
into  one  longer.  In  the  former  place  it  was  used  %vitli  reference 
to  the  Service  of  Praise  and  Prayer  in  wliich  the  Church  is  en- 
gaged. Here  it  is  used  with  reference  to  the  necessities  of  the 
Church  for  the  coming  day;  preceding  the  detailed  prayers  of 
the  versicles  which  follow,  and  of  the  Collects  which  make  up  the 
remainder  of  the  Service. 

Then  the  Priest  standing  up  shall  say']  This  Rubric  con- 
tinues the  ancient  practice,  applying  it  to  the  whole  of  the 
versicles,  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 
Matut'mas  et  ad  Vesperas,  tunc  dicendo  hos  versus :  ^ 

Exurgc,  Domine,  adjuva  nos 

Et  libera  nos  propter  nomen  tuum. 

Domine  Deus  virtutum,  converte  nos. 

Et  ostende  faciem  tuam,  et  salvi  erimus. 


-  The  "Mirror"  also  explains  the  triple  repetition  of  each  Kyne  as  a 
prayer  in  each  case  against  sins  of  thought,  word,  and  deed. 

'  But,  as  a  general  rule,  "  Preces  "  were  said  kneeling  (except  at  C'hri&t 
mas,  and  from  Easter  to  Trinity),  and  "  Orationes  "  were  said  sta-  ding. 


MORNING  PRAYER. 


23 


Fs.  cxxxii.  9.  10. 


/*«.  jLxviii.  9. 


2  Kings  XX.  19. 
I's,  ixxU.  7. 


Ps.  xxix.  11. 

Ix.  II. 
2  Chron.  xxxii. 


Pi.  li.  10,  11. 


Gen.  vi.  3. 
Rom.  viii.  9. 


•  P».  Ixviij.  0. 

cxxxiii.  1. 
I  Cor.  xiv.  33. 
Matt.  V.  9. 
John  xvil.  3.  viii. 

32.  36. 


Answer. 

Aud    mercifully  bear  us  when  we 
call  ujion  thee. 

FriesC. 

Endue  thy  ministers  with  righteous- 
ness. 

Ansiver. 

And  make  thy  chosen  people  joyful. 

Priest. 

O  Lord,  save  thy  people. 

Answer. 

And  bless  thine  inheritance. 

Friest. 

Give  peace  in  our  time,  O  Lord. 

Answer. 

Because  there  is   none  other   that 
fighteth  for  us,  but  only  thou,  O  God. 

FrtesL 

O  God,  make  clean  our  hearts  within 
us. 

Answer. 

And  take  not  thy  holy  Spirit  from 
us. 

%  Then  shall  follow  three  Collects  ;  the  first  of 
the  Dayy  which  shall  he  the  same  that  is 
appointed  at  the  Communion ;  the  second 
for  Feace  ;  the  third  for  Grace  to  live  well. 
And  the  two  last  Collects  shall  never  alter, 
hut  daily  he  said  at  Morning  Frayer 
throughout  all  the  year,  as  followeth  ;  all 
Jcneeling. 

IT  The  Second  Collect,  for  Feace. 

OGOD,   who  art   the   author   of 
peace  and  lover  of  concord,   in 
knowledge    of    whom    standeth    our 


Et  exaudi   uos  in  die  qua  invoca-  Salisbury  u» 
verimus  te. 

Sacerdotes  tui  induantur  justitiam. 


Et  sancti  tui  exultent. 

Salvum  fac  populum  tuimi,  Domine. 

Et  benedie  haereditati  tua3. 


FDa  pacem,  Domine,  in  diebus  nos-  [Antiph.  to  coi. 

,    .  '^  lect  for  Peace.) 

tns. 

Quia  non  est  alius  qui  pugnet  pro 
nobis  nisi  tu,  Deus  noster.] 


[Cor  mundum  crea  in  me,  Domine.   [Ps.Misereicmei 

Deus, J 


Et    Spiritum    sanctum    tuum    ue 
auferas  a  me.] 


DEUS    auctor    pacis   et    amator,  Salisbury  use. 
quem  nosse  vivere  :  cui  servire,  -,  ,^  , 

1  '  Gregor. andGclas. 

regnare  est ;  protege  ab  omnibus  im-     ""^'^  p'°  f^"^- 


Domine,  exaudi  orationem  meam. 
Et  clamor  meus  ad  te  veniat. 
Dominus  vobiscum. 
Et  cum  spiritu  tuo. 
Oremus. 
[^Deinde  diciiur  Oralio  jyropria  .  .  ]." 
From  tliis  it  aijpcars  as  if  the  collect,  as  well  as  the  versiLks, 
were  to  be  said  standing  ;  and  Bishop  Cosin  thought  this  was  the 
meaning  of  our  present  Rubric,     The  intention  of  the  Reformers 
seems  indeed  to  have  been  that,  throughout  the  Prayer  Book,  the 
Priest  should  kneel  with  the  people  in  confessions  and  penitential 
prayers,  but  stand,  as  in  the  Communion  Office,  while   ofiering 
all  other  prayers.     The  standing  posture  has  been  almost  uni- 
versally set  aside  in  Morning  aud  Evening  Prayer,  except  during 
the  recitation  of  these  versicles  j  and  its  revival  would  be  repug- 
nant to  natural   feelings    of  humility.     But  it    was   originally 
ordered  as  a  sign  of  the  authoritative  position  which  the  Prie.st 
occupied  as  the  representative  of  the  Church ;  and  official  gestures 
ought  not  to  be  ruled  by  personal  feeling.     At  the  same  time  the 
established  usage  makes  a  good  ritual   distinction  between  the 
prayers  of  the  ordinary   offices   and   those   of  the   Eucharistic 
Service. 
The  same  great  truth  as  to  the  priesihood  of  the  Laity,  which 


Las  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  chosen  generation,  a  royal  priesthood, 
an  holy  nation,  a  peculiar  people,  that  ye  should  show  forth  the 
praises  of  Ilim  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 
priesthood,  to  offer  up  spiritual  saeritiees  acceptable  to  (i()d  Ijy 
Jesus  Christ."  (1  Pet.  ii.  5.  9.)  This  subject  is  treated  of  at 
greater  length  in  the  notes  on  the  Confirmation  Service;  but  the 
doctrine,  or  rather  the  practice  of  the  doctrine,  pervades  the 
Prayer  Book  ;  the  whole  system  of  responsive  worship  being 
founded  upon  it.  See  also  a  note  on  the  "  Amen  "  of  the  Laity 
at  the  consecration  of  the  Blessed  Sacrament. 

THE  THREE  COLLECTS. 

all  kneeling~\  See  the  preceding  remarks  on  this  posture 
in  the  Preces.  It  is  only  necessary  here  to  add  that  the  words, 
"  The  Friest  standing  up,  and  saying.  Let  us  pray.  ^  Then  the 
Collect  of  the  Day,"  followed  those  of  the  present  Rubric  unlil 


24 


MORNING  PRAYER. 


Latt'"xi^'!9''30     eternal  life,  whose  ser\'ice  is  perfect 
*  vix  "'•'xxvii    fi'eedom ;  defend  us  thy   humble  ser- 
1. 3.  civiu.  6—  yants  in  all  assaults  of  our  enemies  j 
Rom.'viii.''3i!35.  that  we  surely  tmsting  in  thy  defence, 
jcr.'si.  5  marg.     ^^7  ^°^  ^^^^  the  power  of  any  adver- 
saries,  through  the   might   of   Jesus 
Christ  our  Lord.     Amen. 


I-a.  Ixiv.  S. 
Matl.  vi.  9. 
Ilab.  i.  12. 
Kov.  xi.  17. 
Lam.  iii.  22,  23. 
Ps.  iii.  3. 


T  The  Third  Collect,  for  Grace.  ■ 

LORD,   OUT    heavenly   Father, 
Almighty  and  everlasting  God, 
who  hast  safelv  broua:'ht  us  to  the  be- 


o 


pugnationibus  supplices  tuos;  ut  qui  cf.senecade 
in  defensione  tua  confidemus,  nullius     xv.,  ■•  Deo' 

parere,  libeitas 

hostUitatis  arma  timeamus.     Per  Je-     est.- 
sum    Christum    Dominum.    nostrum. 
Amen. 


DOMINE   sancte,  Pater  omnipo-  Salisbury  Use. 
tens,  teteme  Deus,  qui  nos  ad  ''^I'Ma'tutiuas. 
principium  hujus  diei  pervenire  fecisti; 


1552,  representing  the  old  usage  of  the  Church.  As  this  direction 
was  thrown  further  back,  and  no  direction  for  the  Priest  to 
kneel  inserted  in  its  place  here,  the  Rubric  appears  to  order  the 
same  posture  at  the  versicles  and  the  collects,  as  has  been  already 
shown. 

§  The  First  Collect,  of  the  Day. 

The  central  point  of  all  Divine  Worship,  towards  which  all 
other  services  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  which 
precedence  is  given  over  all  other  prayers  except  the  Lord's 
Prayer,  and  the  versicles  from  Holy  Scripture.  This  collect  is 
the  only  variable  prayer  of  the  Communion  Oflice,  and  it  is 
almost  always  built  up  out  of  the  ideas  contained  in  the  Epistle 
and  Gospel  appointed  for  the  Sunday  or  other  Holyday  to  which 
it  specially  belongs ;  these  latter,  again  [see  Introduction  to  Col- 
lects, &c.],  being  selections  of  most  venerable  antiquit}',  intended 
to  set  a  definite  and  distinctive  mark  on  the  day  with  which  they 
are  associated.  Thus  the  tirst  collect  of  Morning  and  Evening 
Prayer  fulfils  a  twofold  office.  First,  it  connects  those  services 
with  the  great  act  of  sacrificial  worship  which  the  Church  intends 
to  be  offered  on  every  Sunday  and  Holyday  (at  least)  to  her  Lord ; 
and,  secondly,  it  strikes  the  memorial  key-note  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  Worship 
looks  first  and  principally  towards  Him  to  A\Tiom  it  is  oflered,  so 
it  must  be  considered  that  these  orderly  variations  of  the  collect 
are  not  ordained  chiefly  as  a  means  of  dii'ecting  the  tone  of 
thought  and  meditation  with  which  the  worshippers  approach 
Him  ;  but  as  a  devotional  recognition  and  memorial  before  God 
of  the  change  of  times  and  seasons  which  He  Huuself  has 
ordained  both  in  the  natural  and  the  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 
has  been  marked  out  by  the  Dirine  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 
Slastcr,  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  relating  to 

Evensong  are  included,  as  well  as  those  more  properlv  belono-ino- 

to.,  .  *      *       .'  o     o 

this  page : — 

1.  The  Sunday  Collect  is  to  be  said  from  the  Saturday  evening 
before  to  the  Saturday  morning  after,  inclusive. 

2.  Festival  Collects  are  invariably  to  be  used  on  the  evening 
before  the  festival,  whether  it  is  kept  as  a  vigil  or  not.  ^\lien 
the  vigil  is  kept  on  a  Saturday,  the  festival  being  on  the  Mondav 
following,  the  collect  of  the  hitter  need  not  be  said  on  Saturday 
evening ;  but  on  Sunday  evening  it  should  be  said  before  the 
Sunday  collect. 


3.  The  Sunday  collect  is  ordinarily  superseded  by  the  collect  of 
any  festival  which  occurs  on  the  Sunday. 

4.  But  if  any  festival  occurs  on  any  of  the  following  Sundays, 
both  collects  should  be  used,  that  for  the  Sunday  being  said 
first. 


Advent  Sunday. 

Septuagesima  Sunday. 
Sexagesima  Sunday. 
Quinquagesiina  Sunday. 
4th  Sunday  in  Advent. 
1st  Sundav  in  Lent. 


5th  Sunday  in  Lent. 
6th        „  „ 

Easter  Day. 
Sunday  after  Easter. 
Whit-Snnday. 
Trinity  Sunday. 


The  same  rule  is  applicable  to  jVsh- Wednesday,  Maundy  Thurs- 
day, Good  Friday,  Easter  Even,  and  Ascension  Day. 

But  on  other  week-days  following  the  above  Sundays,  a  Festival 
Collect  should  take  precedence  of  the  Sunday  Collect,  as  the 
collects  of  the  three  days  after  Christmas  take  precedence  of  that 
of  Christmas  Day. 

5.  The  following  are  special  usages  connected  with  several 
days  and  seasons : — 

^Advent  Sunday  is  to  be  used  until  the  morning  of  Dec.  24\ 
Christmas  Day  „  „  „  Dec.  31 

Cii'cumcisiou  „  „  „  Jan.  5 

[Epiphany  „  „  „  Saturday    | 

Quinquagesima  „  ,,  evening  of  Tuesday  j  =" 

I  Ash- Wednesday  [alone]  „        morning  of  Saturday    g 

„  „  is  to  be  used  after  all  others  until  the 

morning  of  the  Saturday  before  Easter  Day 
,  Ascension  Day      „  „   until  the  morning  of  Saturday; 

§  The  Second  Collect,  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  ever  since  the  time  of  the 
latter,  more  than  twelve  centuries  and  a  half. 

It  must  be  taken  as  a  prayer  for  the  peace  of  the  Church 
Militant,  even  more  than  as  one  for  that  of  the  Christian  waiTior: 
a  devout  acknowledgment  in  the  case  of  both  that  the  events  of 
every  day  are  ruled  by  the  Providence  of  Almighty  God,  Who 
doeth  according  to  His  will  in  the  armj'  of  Heaven,  and  among 
the  inhabitants  of  the  earth ;  and  none  can  stay  His  hand,  or 
say  unto  Him,  "  WTiat  doest  Thou  ?  "  llie  beautiful  and  terse 
expression,  "  Whose  service  is  perfect  freedom  "  (though  inferior 
to  the  "whom  to  serve  is  to  reign"  of  the  Latin),  is  a  daily 
reminder  to  us  of  our  position  as  soldiers  of  Christ,  bound  to 
Him  as  those  who  have  vowed  to  "continue  His  faithful  soldiers 
and  servants  unto  their  lives'  end,"  but  yet  bound  by  the  yoke  of 
a  lo\-ing  Captain,  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  confidence  in  this  Collect,  which  fits  it 
well  for  the  lips  of  those  who  are  faithfully  endeavouring  to  do 
their  duty  day  by  day.  They  "  seek  peace  and  pursue  it,"  ycc 
know  that  spiritual  enemies  are  ever  on  the  watch  to  assault 
them  :  they  know  their  danger,  yet  have  no  fear  for  the  end 


MORNING  PRAYER. 


25 


Ps.  xciv.  22. 

cvi.  8.  xvii.  5. 
8.  cxix. 133. 
cxxi.  8. 
Matt.  vi.  13. 


Prov.  iii.  5.  23. 

20. 
Ps.  cxliii.8. 10. 

xxxvii.  23. 
Heb.  xiii.  20,  21. 
Eph.  ii.  18. 


Ps.  XXX.  4. 
Ixvi.  1. 


I  'J'ini.  ii.  1.  \ 

l.'i. 
Ps.  xlvii.  2. 
Rev.  xix.  16. 


ginning  of  this  Jay ;  defend  us  in  tlie 
same  with  thy  mighty  power,  and 
grant  that  this  day  we  fall  into  no  sin, 
neither  run  into  any  kind  of  danger ; 
but  that  all  our  doings  may  be  ordered 
by  thy  governance,  to  do  always  that 
is  righteous  in  thy  sight,  through 
Jesus  Christ  our  Lord.     Amen. 

If  In  Quires  and  Places  where  they  sinj),  here 

followeth  the  Anthem. 
^  Then  these  five  Prayers  foUowinij  are  to  be 

read  here,  except  when  the  Litany  is  read  ; 

and  then  only  the  two  last  are  to  be  read, 

as  they  are  there  placed. 

If  A  Prayer  for  the  Queen's  Majesty. 

OLORD    our   heavenly    Fathei-, 
high  and  mighty.  King  of  kings, 
Lord  of  lords,  the  only  Ruler  of  princes. 


tua  nos  liodie  salva  virtute ;  et  concede  Salisbury  rse. 
ut  in  hac  die  ad  nullum  declinemus 
peccatum ;  nee  uUum  incurramus  peri- 
culum,  sed  semper  ad  tuam  justitiam 
faciendam  omnis  nostra  actio  tuo 
moderamine  dirigatur.  Per  Jesum 
Christum  Dominum  nostrum.    Amen. 


OLORDE    Jesu    Christe,   moste 
high,    most    mightie    kyng    of 
kynges,  lorde  of  lordes,  the  onely  rular 


Book  of  Private 
Prayers,  1545-S, 
and  Pryraer, 
1553. 


while  the  might  of  Him  ^Tio  "  goes  forth  coiuiueviiig  and  to 
conquer  "  is  given  for  their  defence :  of  Him  Who  can  say  to  the 
trouhled  waves  around  the  ark  of  His  Church,  "  Peace,  be  still." 

§   The  Third  Collect,  for  Grace. 

This  Collect  occupied  a  similar  position  in  the  Prime  office  of 
the  ancient  use  of  the  Church  of  England  as  it  does  in  our 
present  Morning  Prayer.  It  is  found  in  Menard's  edition  of 
Gregoj'y  the  Great's  Sacramentai-y,  among  the  Orationes  ad  Ma- 
tutinas  lucescente  die ;  and  is,  therefore,  of  as  venerable  an  anti- 
quity as  the  preceding  one.  It  will  be  interesting  to  notice  the 
diflerence  between  the  old  EngUsh  use  given  above,  the  Roman 
use,  and  the  ancient  form  in  which  the  Collect  appears  in  the 
Sacramentary  of  St.  Gregory. 


Oregorian. 

Dens,  qui  nos  ad  principium 
hujus  diei  pervenire  fecisti,  da 
nobis  hunc  diem  sine  peccato 
transire ;  ut  in  nullo  a  tuis 
semitis  declinemus ;  scd  ad  tuam 
justitiam  faciendam  nostra  sem- 
per procedant  eloquia.     Per. 


Homan. 

Domine  Deus  omnipotens,  qui 
ad  principium  hujus  diei  nos 
pervenire  fecisti ;  tua  nos  hodie 
salva  virtute,  ut  in  hac  die  ad 
nullum  declinemus  peccatum, 
sed  semper  ad  tuam  justitiam 
faciendam  nostra  procedant  elo- 
quia, dirigautm*  cogitatioucs  et 
opera.     Per  Dominum. 

The  Roman  was  the  same  both  before  and  after  the  reform  of 
the  Breviary  :  and  the  difi'erence  between  it  and  our  own  shows 
the  independent  character  of  the  English  rite;  furnishing  evi- 
dence also  that  our  own  reformers  used  the  Sidishury,  and  not 
the  Honiau  Breviary,  for  their  translations. 

One  of  tlie  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  Archdeacon 
Freeman,  in  his  "  Principles  of  Divine  Service,"  i.  222  : — 

'O  0eis  6  alwvtoSy  t5  S-vapx*^^  '^^^  ai^iov  ....  (Ps.  xc.  1.) 
xipi<Toit  t)^'lv  iv  rrj  Trapovarj  7]fi4pa  ^hapiffruv  (rot,  5ia</)uAaTTuif 
l)fxa.^  air})  rratrrjs  afxaprias  KOi  Traffrjs  Tiov-qpas  irpa^eaJS,  ^uo/Xifos 
Jlfius     airh     ^e'Aous    imofift/ou    ^/uepas     Kal    Traarjs     itfTiK^tfj.ei'Tjs 

(From  Second  Prayer) : — 

Ta  TuJe  x^ipuv  7jjtta)i'  ipya Trpamiv  rjixas  ret  (Tot  fuapecrra 

This  Collect  was  placed  here  as  the  end  of  Mattins  in  15-19,  a 
most  appropriate  prayer  with  which  to  go  forth  to  the  work 
wliich  each  one  has  to  do.  In  the  rubric  it  is  cidled  a  prayer 
"  for  grace  to  live  well,"  and  Bishop  Cosin  wished  to  in.sert  this 


full  title  above  the  collect  as  a  sign  of  the  object  for  wliich  it  is 
oll'ered.  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  temptations  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  Ufe  of  the  Christian,  it  may  be 
taken  as  a  devotional  parallel  to  the  well-known  axiomatic  detini- 
tion  of  Christian  practice,  that  it  is  "  to  do  my  duty  in  that  state 
of  life  to  which  it  shall  please  God  to  call  me." 

The  rubrics  which  follow  the  three  Collects  are  of  more  im- 
portance than  they  have  usually  been  considered.  The  first 
directs  that  "  T  In  Quires  and  places  where  they  sing,  hero 
followeth  the  Anthem."  The  Anthem  itself  is  spoken  of  at  length 
in  another  place.  All  that  is  necessary  to  mention  here  in 
connexion  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  Ser- 
vice, of  which  our  modern  organ  voluntary  is  probably  a  tradi- 
tional relic  :  and  (2)  that  Anthems  were  clearly  not  contemplated, 
except  in  "  Quires  and  places  where  they  sing,"  Cathedrals,  Royal 
Chapels,  Collegiate  Chm'ches,  &c. 

This  gives  considerable  force  to  the  word  "  Tlien  "  in  the  fol- 
lowing Rubric,  "  If  Then  these  five  Prayers  following  are  to  bo 
used,"  &c. ;  for  it  is  clear  that,  the  two  Rubrics  being  placed 
where  they  are  at  the  s.ame  time,  the  "  Then "  of  the  second 
derives  its  meaning  entirely  from  the  words  which  immediately 
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  the 
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  dillcrence 
of  position  between  ordinary  parish  churches  and  the  churches 
defined  by  the  expression,  "Quires  and  places  where  they  sing." 
Tlie  latter  are  of  a  more  r<"^reMn^a/ire  character  than  the  former, 
and  usually  in  a  more  public  situation;  and  in  these,  the  d.aily 
ciimmemoration  of  the  Sovereign,  the  Royal  Family,  and  the 
Clergy  becomes  a  public  duty,  in  a  higlier  degree  than  in  village 
churches,  or  others  where  the  service  is  usually  of  a  more  humble 
character. 

Where  the  length  of  Morning  and  Evening  Prayer  is  therefore 
an  obstacle  to  the  use  of  Daily  Service,  this  Rubric  provides 
(accidentally,  perhaps,  yet  efl'ectually)  for  the  difficulty;  and 
shows  that  there  is  an  elasticity  about  the  Prayer  Book,  here,  an 

E 


26 


Pa.xxxiii.U— IS. 
ProT.  iv.  3. 
Col.  iii.  23. 
Prov.  xxi.  1. 
Ps.  Ixxxiv.  9- 


Acts  viii.  15. 
Luke  xi.  13. 

1  Chron.  xxii.  12. 

2  Cor.  ix.  8. 

1  Kings  iii.  9. 
Janies  i.  17. 

Ps.  IxxiL  1,  2. 

1  Chron.  xxix. 
12.28. 

2  Chron.  i.  11,  12 

Ps.  XX.  1,  2. 

xviii.  37.  ,19.  4S 
xxi.  1.5,  6. 

i  Tim.  ir.  8. 

1  Pet.  V.  10. 


MORNING  PRAYER. 


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  re- 
plenish 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  gilts, 
grant  her  in  health  and  wealth  long 
to  live,  strengthen  her  that  she  may 
vanquish  and  overcome  all  her  enemies; 
and  finally  after  this  life,  she  may 
attain  everlasting  joy  and  felicity, 
through  Jesus  Christ  our  Lord.    Amen. 


of  princes,  the  very  sonne  of  god,  on 
whose  ryghte  hande  syttyng,  dooest 
from  thy  throne  beholde  all  the  dwellers 
upon  earth  :  vrith  mooste  lowly  hertes 
we  beseehe  the,  vouchesafe  with  fauour- 
able  regard  to  behold  our  most  gracious 
soueraigne  lorde  Kyng  Edwarde  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  furre  of  from 
ignoramice,  but  through  thy  gifte,  leat 
pradence  and  knowlage  alwaie  abound 
in  his  royall  hert.  So  instructe  hym 
(o  Lord  iesv),reygn3-ngupon  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  line.  Heape  glorie  and  honoure 
upon  hym.  Glad  hym  with  the  joye 
of  thy  countenance.  So  streugthe 
hym,  that  he  male  vanquish  and  ouer- 
come  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.     Primer  Version.']     Amefi '. 


elsewhere,  which  makes  it  capable  of  meeting  the  varied  require- 
ments of  soeiaUife.  Perhaps  the  idea  ofan  universal  Daily  Mattins 
and  Evensong  wa.s  dj-ing  out  when  the  additions  were  made  to 
the  beginning  and  the  end  of  the  Services,  or  a  more  tlistinct 
Eubrical  provision  would  have  been  made,  limiting  their  general 
use  to  particular  churches  on  week-days,  and  ordering  it  for  all 
on  Sundays. 

THE  FIVE  PRAYERS. 

These  prayers  were  inserted  in  this  place  in  1661,  apparently 
at  the  suggestion  of  Bishop  Cosiu  made  in  his  Amended  Prayer 
Book.  Some  of  them  had  been  previously  in  use  in  the  Litany  or 
in  Occasional  Offices.  To  a  certain  extent  they  represent  some 
private  prayers  used  by  the  Clergy,  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 
oCMemorice  Communes"  in  the  Salisbury  Missals,  and  among 
these  may  be  found  the  original  iilca,  though  not  the  ij)shslma 
verba,  of  the  four  intercessory  prayers  here  used,  and  also  of 
several  of  those  called  "Occasional."  The  Memorice  Communes 
were,  in  fact,  "  Prayers  and  Thanksgivings  upon  Several  Occa- 
sions;" 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,  &c.]  has  been  carefully  adoiitcd  in  these 
prayers,  as  it  was  in  the  case  of  the  daily  Absolution. 

§   Tke  Vrayerfor  the  Queen. 
This  occurs  first  in  two  books  of  Private   Prayers,   the   one 
entitled  "  Psalnies  or  Prayers  taken  out   of  Holye  Scripture  " 

(1545—1548),  the  other,  '•  Prayers  or  Meditations collected 

ont  of  holy  works  by  the  most  virtuous  and  gracious  Princess 


Katherine,  Queen  of  England,  France,  and  Ireland.  Anno  dni 
1547."  It  was  also  inserted  in  the  Mornmg  Prayer,  printed  in 
the  Prymer  of  1553,  as  the  "  Fourth  Collect."  In  Queen  Eliza- 
beth'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  March  24,  1604,  commemorating  the  entry  of 
James  I.  into  England.  It  was  inserted  in  the  Scottish  Prayer 
Book  of  1637,  and  finally  settled  as  we  now  have  it  in  1661. 

It  is  not  known  who  was  the  author  of  this  fine  composition, 
the  opening  of  which  is  equal  in  grandeur  to  any  thing  of  the 
kind  in  the  ancient  Liturgies ;  breathing  indeed  the  spu-it  of  the 
Tersanctus  and  Trisagion. 

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  the  second  chapter  of  his 
Fii'st  Epistle  to  Timothy,  "  I  eshort  therefore  that,  first  of  aU, 
supplications,  prayers,  intercessions,  and  giving  of  thanks,  be 
made  for  all  men :  for  kings,  and  for  all  that  are  in  authority ; 
that  we  may  lead  a  quiet  and  peaceable  life  in  all  godliness  and 
honesty."  The  "giving  of  thiinks  "  being  simply  an  expression 
for  the  offering  of  the  Holy  Eucharist,  this  injunction  ought  to 


'  The  final  clause  of  this  prayer  is  taken  from  the  PostCommunion  of  a 
Missa  Quoti.Uana  pro  liege  in  the  Sacramentary  of  St.  Gregory,  which  is 
as  follows  ;— 

"Haec,  Doniine,  orlio  salutaris  famulum  tuum.  111.,  ab  omnibus  tueatur 
"adversis,  quatcnus  et  Ecclesiastic<E  pacis  obtineat  tranquillitateni,  et  post 
istius  teinporis  decursum  ad  ffiternam  pen-eniat  ha:reditatein.  Per." 
[Greg.  Miss.  Quotid.  pro  Rege.     Ad  Complendum.] 

The  earlier  part  of  it  bears  some  resemblance  to  the  beginning  of  the 
Consecralio  Regis,  printed  at  p.  279  in  the  Appendix  to  Menard's  Sacramen- 
tary of  St.  Gregory.  "  Omnipotens  sempiteme  Deus,  Creator  et  Gubernator 
ctcli  et  terra?,  Conditor  et  Dispositor  Angelorum  et  hominum,  Rex  regum 
et  Doniinus  rtnminorum,  qui  .  .  .  ."  &c. 


MORNING  PRAYER. 


27 


f  A  Prayer  for  the  lloyal  FamUy. 

ALMIGHTY  God,  the  fountain  of 
all  goodness,  we  humbly  beseech 
is!.n""x?Li3','i4:  thee  to  bless  Albert  Edward  Prince  of 
isa.  xiiv.  3.  '  Wales,  the  Princess  of  Wales,  and  all 
the  Royal  Family :  Endiie  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. 


Job  xlii.  ?. 
Ps.  xxxvi.  9, 

Ixxii.  1. 
2  Sam.  vii.  29 


Rev.  iii.  18. 
aSara.vii.  12—10, 

23.  26. 
2  Tim.  It.  13. 
2  Pet.  i.  11. 


T  A  Frayerfor  the  Clergy  and  People. 

Ps.  xc.  2.  Ixxii.      A   LMIGHTY  and  everlasting  God, 

Act^s'i"]'-"  iV'  -^-J^    who  alone  workest  great  mar- 
ActsuJ7.4T^V7.  vels;  Send  (Xnwix  upon  our  Bishops, 


ALMIGHTY  God,  which 
promised  to  bee  a  Father  of 
thine  Elect,  and  of  their  seed  :  We 
humbly  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 
hap2")inesse,  and  bring  them  to  thine 
everlasting  kingdome,  through  Jesus 
Christ  our  Lord.     Amen. 


Vint:f  Common  Praver 
'^^^^       Book  or  lt64. 


^MNIPOTENS  sempiterne  Deus,  saiisr,ury  use. 

■    p      •  •      1  'T  1  Greg.  Missa  pro 

qui  tacis  mirabilia  magna  solus  :     -  ■ 


(y 

V_/  qui  facis  mirabilia  magna  solus  :     Episcn^.o  vd 
prsetende  super  famulos  tuos  Pontifices     ceias!*^ '°"°' 


be  taken  as  cont.aiuing  a  reference  to  the  use  of  such  an  interces- 
sion at  the  ordinary  prayers  of  the  Church,  as  well  as  at  the  Holy 
Communion.  A  Missa  pro  Eege  is  contained  in  the  Sacra- 
nientary  of  St.  Gregory,  as  has  been  shown,  as  early  as  the  sixth 
century.  In  the  ecclesiastical  laws  of  King  Ethelred,  a.d.  1012, 
the  third  chapter  contains  express  directions  that  a  certain 
prayer  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  connexion  with  our  now  familiar 
Prayer  for  the  Sovereign,  one  from  an  Eastern  Liturgy,  and  the 
Memorial  of  the  Salisbury  Breviary. 

From  the  Litiu'yy  of  St.  Mark. 
"  O  Lord,  Master  and  God,  the  Father  of  our  Lord  and  Saviour 
■Icsus  Christ;  we  beseech  Tlice  to  preserve  our  king  in  peace, 
might,  and  righteousness.  Subdue  under  him,  0  God,  his  foes 
and  all  that  hate  him.  Lily  hold  upon  the  shield  and  buckler, 
and  stand  up  to  help  him.  Grant  victories  unto  him,  O  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,  may  lead  a  quiet  and  peaceable  life,  in  all  godliness  and 
honesty,  through  the  grace,  mercy,  and  loving-kiudness  of  Thine 
only  begotten  Son  ;  through  ^\'honl,  and  with  Whom,  be  glory 
and  power  unto  Thee,  with  Thine  all-holy,  good,  and  life-giving 
Spirit,  now  and  for  ever,  and  unto  all  eternity.     Amen." 

MEMOKIJE   PRO   EEGE    ET   HEGINA. 

(From  the  Salisiury  Missal.) 
Oratio. 
"Deus  in  cujus  m.anu  sunt  corda  rcgum  :  qui  es  huniilium 
Consolator,  et  fidelium  Fortitude,  et  Protector  omnium  in  Te 
sperantium :  da  regi  nostro  Jl.  et  reginaj  nostrte  jj.  populoque 
Christiano  triumphum  virtutis  tuffi  scienter  excolere :  ut  per  Te 
semper  reparentur  ad  veuiam.     Per  Dominum. 

Secreta. 
"  Suscipe,  qua?sumus,  Domine,  preces  et  hostias  eeclesia;  tua-, 
qnas  pro  salute  famuli  Tui  regis  nostri  et  regina:  et  jirotectionc 
lidelium  populorum  Tua)  Majestati  offerimus :  sujiplicantes  ut 
nntiqna  braebii  tui  Te  operante  miracula,  superatis  inimicis,  se- 
cura  tibi  serviat  C'hristianorum  libertas.     Per  Dominum. 

Post-  Communio. 
"  Praesta,  qua>sumus,  Omnipotens  Deus :  ut  per  hsec  mysteria 
sancta  qua!  sumpsimus,  rex  noster  et  regina,  populusque  Chris- 
tiamis  semper  rationabilia  meditantes :  quae  tibi  placita  sunt,  et 
dictis  exequantur  et  factis.     Per  Dominum." 

These  are  taken  from  a  Missal  of  1514;  another  set,  mention- 


ing the  name  of  Henry  VIII.,  are  given  by  Mr.  Maskell  in  hia 
Ancient  Liturgy,  p.  184.  The  Post-Communion  of  the  latter 
ends  with  the  words  "et  post  hujus  vitce  dccursum  ad  a;ternam 
beatitudinem,  tua  gratia  cooperante,  perveniat;"  which  are  evi- 
dently the  original  of  **  And  finally  after  this  Ufe,  she  may  attain 
everlasting  joy  and  felicity."     See  also  the  preceding  foot-note. 

§  The  Prayer  for  the  Royal  Family. 

This  was  placed  among  the  prayers  at  the  end  of  the  Litany  m 
1604',  by  James  I.  The  expression  "  the  fountain  of  all  goodness" 
was  substituted,  in  1625  (in  the  first  Form  of  Occasional  Prayers 
issued  under  Charles  I.),  for  the  strong  expression  used  in  the 
opening  of  it  under  James.  The  following  letter,  copied  from 
Bishop  Cosin's  MSS.,  led  to  its  final  adoption  in  its  present  form, 
and  serves  to  illustrate  its  introduction  into  the  Daily  Service  : — 

"  Cliarles  R. 

"Our  will  aud  pleasure  is  that  you  forthwith  cause  this  ensuing 
Collect  fur  our  Uoyall  Cousort  to  be  used  in  all  churches  and 
chappels  within  your  province,  instead  of  that  which  is  now  used 
for  the  Royal!  Progeny.  For  which  this  shall  be  your  warrant. 
Given  at  our  Court  at  Whitehall  this  8th  day  of  November, 
IRGl. 

[Then  follows  the  Collect.] 

"  To  our  right  trusty  aud  riglit  well 
beloved,  the  Most  Reverend  Fatlier  in 
God  Acceptus,  Lord  Archbishop  of 
York. 

"  By  His  Majestie's  Command, 

"  Edwahd  Nicholas." 

In  this  and  other  prayers  for  the  Sovereign  and  the  Royal 
Family,  the  necessary  changes  are  made  by  Royal  Proclamation, 
under  the  following  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  Progeny,  the  Names  be 
altered  and  changed  froin  time  to  time,  and  fitted  to  the  present 
occasion,  according  to  the  direction  of  lawful  authority."  What 
the  lawful  authority  is  does  not  clearly  apjiear;  but  against  the 
clause  in  the  Litany,  and  also  against  this  Prayer,  there  is  a  mar- 
ginal note  in  Cosin's  book,  "  Sudi  only  are  to  be  named  as  the 
King  shall  appoint." 

§   The  Prayer  for  the  Clergy  and  People. 

This  Collect  is  very  ancient,  being  found  in  the  Sacramcntary 

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 

Pr.aycr.     It  was  placed  at  the  end  of  the  first  authorized  EngUsh 

E  2 


28 

Tit.  ill.  5,  6- 
i  Cor.  il.  8. 
Deut.  xxiUi.  2S. 
Ps.  cxxiiii.  3. 
Eph.  i.  3.  iv.  8. 
1  John  ii.  1. 
I  Tim.  ii.  5. 


MORNING  PRAYER. 


Isa. ix.  6. 
Ps.  X.  17. 
Acts  i.  14.  iv.  24. 
Eph.  vi.  18. 
Matt.xviii.  19,  20. 
Acts  xii.  12. 
Exod.  XX.  24. 
Isa.  Ivi.  7. 
Ps.  XX.  1.  4,  5. 
cxiv.  18,  19. 
I  John  T.  14,  15. 
Matt.  vi.  33. 
I  Tim.  ii.  3,  4. 
John  X.  27,  23. 
Jer.  xi.  5,  margin. 


and  Curates,  and  all  Congregations 
committed  to  their  charge,  the  health- 
ful Spirit  of  thy  grace;  and  that  they 
may  traly  please  thee,  pour  upon  them 
the  continual  dew  of  thy  blessing. 
Grant  this,  O  Lord,  for  the  honour  of 
our  Advocate  and  INIediator,  Jesus 
Christ.     Amen. 

T  A  Frayer  of  Saint  Chrysostom. 

ALISIIGHTY  God,  who  hast  given 
us  grace  at  this  time  with  one 
accord  to  make  our  common  supplica- 
tions unto  thee,  and  dost  promise,  that 
when  two  or  three  are  gathered  toge- 
ther in  thy  Name,  thou  wilt  grant 
their  requests;  Fulfil  now,  O  Lord, 
the  desires  and  petitions  of  thy  ser- 
vants, as  may  be  most  expedient  for 
them;  granting  us  in  this  world  know- 
ledge of  thy  truth,  and  in  the  world 
to  come  life  everlasting.     Amen. 


et  super  cunctas  congregationes  illis 
commissas  Spiritum  gratia;  salutaris ; 
et  ut  in  veritate  tibi  complaceant,  per- 
petuum  eis  rorem  tuae  benedictionis 
infunde. 


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. 


'O    Ta?    KOLVa.'i    raUTa?    Xal    O-l/uAtUVOi;?  Liturgies  of  St. 

'    '  ^  ^   Chrj'sostom  aad 

rjixlv  ■)(api,<jdfievo'i  ■7Tpouev)(a<;,  (r  Kai  st.  Uasii. 
Bvo  Koi  Tpial  crvncpcovova-iv  eVt  tg5 
ovofJiaTi  aou  to9  atTfjcret?  irape)(eiv 
iira'yyeiKdp.evo^-  avro'i  koi  vvv  tcov 
SoiiXcov  aov  to,  alTrjfiara  irpo<i  to 
avfi(})ipov  ifKripuiaov,  ^(apTTycov  Tjfiiv  ev 
TfS  TrapovTL  uloivi  Ti)V  iTTiyvwaiv  T)}? 
aP]<;  a\?;^£ia9,  Kol  iu  tu>  fiiXKovri,  ^wrjv 
alcoviop  j^apiilpfxevo'i. 


Capiiulum ;  ii.  Cor.  ultimo. 

GRATIA     Domini     nostri     Jesu  Salisbury  use. 
Christi,  et  charitas  Dei,  et  com- 
muuicatio  Saneti  Spiritus  sit  semper 
cum  omnibus  nobis. 
Mere  endeth  the  Order  of  Morning  Prayer  throughout  the  Year. 


Litany  in  1544,  and  wLere  it  now  is  in  1G61.     Bisliop  Cosin 
wished  to  meet  Puritan  objectors  by  altering  it  as  follows  : — 

"A  Prayer  for  the  Clergy  and  their  Charge. 

"  Almighty  and  Everlasting  God,  who  didst  pour  out  upon  Thy 
Apostles  the  great  and  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  them,  together  with  all  con- 
gregations 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 ;  hut  both  changes  were  rejected  by 
the  Revision  Committee.  "  People "  was  also  substituted  for 
"their  charge,"  perhaps  to  make  the  title  more  comprehensive. 

The  word  "  Curates"  was  objected  teat  the  Savoy  Conference, 
when  the  Bishops  and  other  Clergy  replied,  "  The  word  Curate 
signifying  properly  all  those  wlu)  iire  trusted  by  the  Bishops  with 
Cure  of  souls,  as  anciently  it  signified,  is  a  very  fit  word  to  be 
used,  and  can  all'eud  no  sober  persons '." 

§  A.  Prayer  of  St.  Chrysostom. 

The  introduction  of  this  beautiful  collect  into  the  Prayer  Book 
by  the  Reformers,  shows  that  tliey  were  not  unacquainted  with 
the  Greek  Liturgies,  if  they  had  tliought  it  expedient  to  draw 
upon  them  more  freely  than  they  did.  It  never  had  a  place  in 
any  European  Ritual  until  1511,  when  it  was  placed  at  the  end 
of  the  English  Litany  which  had  been  revised  and  set  forth  by 
Archbishop  Crannicr  and  his  coadjutors  as  a  first-fruits  of  their 
work. 

The  prayer  is  found  in  the  Liturgies  of  St.  Basil  and  St.  Chry- 
sostom, but  its  present  position  at  the  end  of  a  Service  is  a  happy 
novelty.  It  was  ordered  to  he  so  used  in  the  Scotch  Prayer 
Book  of  1637,  .ind  inserted  in  the  English  Revisal  of  1661. 


§  The  Benediction. 

This  benediction  of  priest  and  people  by  the  former  is  trans- 
lated from  the  Capitulum  which  was  used  at  Tierce  (the  nine 
o'clock  Morning  Service)  in  the  ancient  Church  of  England,  and 
was  first  inserted  after  the  Litany  in  1559.  It  also  begins  the 
Anaphora  of  the  three  great  Oriental  Liturgies  of  St.  Chrysostom, 
St.  Basil,  and  St.  James,  being  followed  by  the  versicle,  "  And 
with  thy  Spirit,"  and  the  Sarsum  Corda.  In  the  two  former, 
the  benedictory  form  appears  as  it  is  in  2  Cor.  xiii.  14,  "  be  with 
you  all,"  but  in  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  the  New  Testament;  the  two  being  as  follows  : — 

Gratia   Domini    nostri    Jesu 


I  GranJ  Hcb.ite  between  the  Bishops  and  the  Presbyterian  Divines,  IGOl, 
p.  <9,    CartlwcU's  Conf.  p.  342. 


Christi,  et  charitas  Dei,  et  com- 
municatio  Saneti  Spiritus  sit 
cum  omnibus  vobis.     Amen. 


*H  x°-P^^  "^^^  Kvpiou  ^iTjaov 
XpiJTOv,  Kal  7}  aydiTTj  tuv  Qfov, 
Kol  T]  Koivojvia  Tov  ayiou  nvfu- 
fjLaros  juera  irat'TWj'  vfjLuy.   atx-qv. 

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  the  Lord  and  Sou,  the  communion  and  gift  of  the 
Holy  Ghost,  be  with  us  all;"  and  although  this  is  still  more 
difl'erent  from  our  form  than  the  Bible  version,  the  "  us  "  instead 
of  "  you  "  is  (under  the  circumstances)  so  very  distinctive,  as  to 
lead  to  the  impression  that  it  represents  a  Liturgy  not  now 
extant,  which  was  analogous  to  that  of  St.  James.  It  has  also 
been  suggested  that  this  was  originally  a  Liturgical  benediction, 
and  was  adopted,  as  many  other  Liturgic;d  expressions  were,  by 
St.  Paul.  No  doubt  its  use  as  a  Blessing  in  Uivino  Service  is  of 
primitive  antiquity. 


THL' 

ORDER 


FOB 


EVENING    PRAYER, 


DAILY  THROUGHOUT  THE  YEAR. 


Ezek.  win.  27. 


w 


I's.  H.  3. 


/'.«.  i;.  9. 


At  the  heglnnhig  of  JCvening  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. 

'HEN  the  wicked  man  turnetli 

away  from  his  wickedness^  that 

he   hath   committed,  and  doeth   that 

which  is  lawful    and  right,   he  shall 

save  his  soul  alive. 

I  acknowledge  my  transgressions, 
and  my  sin  is  ever  before  me. 

Hide  thy  face  from  my  sins,  and 
blot  out  mine  iniquities. 

rs.  li.  17.  The  Sacrifices  of  God  are  a  broken 

spirit :  a  broken  and  a  contrite  heart, 
O  God,  thou  wilt  not  despise. 

Joel  ii.  13.  Rend  your  hearts,  and  not  your  gar- 

ments, and  turn  unto  the  Lord  your 
God  :  for  he  is  gracious  and  merciful, 
slow  to  anger,  and  of  great  kindness, 
and  repenteth  him  of  the  evil. 

Don.  ix.  9, 10.  To  the  Lord  our  God  belong  mercies 
and  forgivenesses,  though  we  have 
rebelled  against  him  :  neither  have  we 
obeyed  the  voice  of  the  Lord  our  God, 
to  walk  in  his  laws,  which  he  set  be- 
fore us. 

0  Lord,  correct  me,  but  with  judge- 
ment; not  in  thine  anger,  lest  thou 
bring  me  to  nothing. 

Repent  ye;  for  the  Kingdom  of 
Heaven  is  at  hand. 

1  will  arise  and  go  to  my  Father, 
and  will  say  unto  him ;  Father,  I  have 


Jer.  X. 
Ps.  vi. 


24. 
1. 


Matt.  iii.  2. 


i;ui-exv.l8,19. 


The  Order  for  Evening  Frayer'\  Tbe  Evening  Service  of  the 
Book  of  Common  Prayer  was  formed  out  of  the  two  Evening  Ser- 
vices, Vespers  and  Compline,  of  the  ancient  Order ;  a  fixed  form 
being,  however,  substituted  for  variable  ones,  and  the  lijmns 
being  left  to  the  discretion  of  the  Clergy. 


sinned  against  Heaven,  and  before 
thee,  and  am  no  more  worthy  to  be 
called  thy  son. 

Enter  not  into  judgement  with  thy  Fs.  cxliii  2. 
servant,    O    Lord;  for   in    thy    sight 
shall  no  man  living  be  justified. 

If  we  say  that  we  have  no  sin,  we  1  John  i.  8.  9. 
deceive  oiirselves,  and  the  tmth  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  un- 
righteousness. 

DEARLY  beloved  brethren,  the 
Scripture  moveth  us  in  sundry 
places  to  acknowledge  and  confess  our 
manifold  sins  and  wickedness,  and  that 
we  should  not  dissemble  nor  cloak 
them  before  the  face  of  Almighty  God 
our  heavenly  Father,  but  confess  them 
with  an  humble,  lowly,  penitent,  and 
obedient  heart,  to  the  end  that  we  may 
obtain  forgiveness  of  the  same,  by  his 
infinite  goodness  and  mercy.  And 
although  we  ought  at  all  times  humbly 
to  acknowledge  our  sins  before  God, 
yet  ought  we  most  chiefly  so  to  do, 
when  we  assemble  and  meet  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.     Wlierefore  I  pray  and  beseech 


Nothing  further  need  be  said  here  respecting  those  parts  of 
the  daily  Offices  which  have  been  already  commented  upon  under 
Mornin"  Prayer,  but  some  additional  illustrations  are  given  in 
the  shape  of  ancient  English  versions  of  various  parts  of  the  ser- 
vices.   These  are  inserted  within  brackets  when  thev  are  placed 


so 


EVENING  PRAYER. 


youj  as  many  as  are  here  present,  to 
accompany  me  witli  a  pure  heart  and 
humLle  voice  unto  the  throne  of  the 
heavenly  grace,  saying  after  me. 

If  A  general  Confession  to  he  said  of  the  tohole 
Congregation  after  the  Minister,  all  ineel- 
ing. 

ALMIGHTY  and  most  mercifiJ 
Father;  We  have  erred  and 
strayed  from  thy  ways  like  lost  sheep. 
We  have  followed  too  much  the  devices 
and  desires  of  our  own  hearts.  We 
have  offended  against  thy  holy  laws. 
We  have  left  imdone  those  things 
\\hieh  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  of- 
fenders. Spare  thou  them,  O  God, 
which  confess  their  faults.  Restore 
thou  them  that  are  penitent ;  Accord- 
ing 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. 

^  The  Absoltdion  or  Semission  of  sins  to  be 
pronounced  bij  the  Priest  alone,  standing ; 
the  people  still  kneeling. 

ALIMIGHTY  God,  the  Father  of 
om-  Lord  Jesus  Christ,  who  de- 
sireth  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  Mi- 
nisters, to  declare  and  pronounce  to 
his  people,  being  penitent,  the  absolu- 
tion and  remission  of  their  sins  :  He 
pardoneth  and  absolveth  all  them  that 
truly  repent,  and  unfeignedly  believe 
his  holy  Gospel.  "^Tierefore  beseech 
we  him  to  grant  us  true  repentance, 
aQd  his  holy  Spirit,  that  those  things 
may  please  him,  which  we  do  at  this 
present ;  and  that  the  rest  of  our  life 
hereafter  may  be  pure  and  holy,  so 
that  at  the  last  we  may  come  to  his 
eternal  joy,  through  Jesus  Christ  our 
Lord.     Amen. 


"And."  see 
Morning 
Vrayer. 


H  Then  tlie  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  trespasses.  As  we  forgive  them, 
tliat  trespass  against  us.  And  lead  us 
not  into  temptation;  But  deliver  us 
from  evil :  For  thine  is  the  kingdom, 
the  power,  and  the  gloiy.  For  ever  and 
ever.     Amen. 


\_IIere  hegynneth  the  pater  nosier. 

OURE  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  echo  daies 
breed  Jyue  us  to  day:  and  forjjTie  us 
oure  dettis,  as  and  we  forjeuen  to  oure 
dettouris  :  and  ne  lede  us  into  tempta- 
cioun :  but  delyuere  us  fro  yuel.  So 
be  it.] 


Pr>-nier  Version 
of  XlVth  cen 
tury. 


Iieside  the  text  of  the  Prayer  Book  :  and  it  must  be  understooil 
tlmt  they  arc  verbal  illustrations  only,  not  always  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 
Wiittins  of  the  Ancient  Prymer  :  at  the  later  services  of  the  day 
the  two  first  do  not  appc.ir  ;  and  at  Compline  they  are  replaced 
by  "  Turn  us  O  God  of  our  salvation.  And  let  Thine  anger  cease 
from  us."  These  in  the  Prymer  are  "  God  oursalvacion  converto 
ns  to  Thee.     And  tume  fro  us  Thy  WTatlie." 

Evening  Prayer  began  with  the  Lord's  Prayer  and  ended  with 
the  third  Collect,  from  its  first  translation  iu  1510  until  1661. 
In  the  Rubric,  before  the  sentences  at  Morning  Prayer,  the  Minis- 
ter was  directed  (from  1552  onwards)  to  say  them  and  that  which 
foUowa  "  at  the  beginning  both  of  Morning  and  Evening  Prayer  :'* 
li"t  the  riiritmi  criticisms  of  the  Prayer  Book  and  the  Clcrgv 


show  that  this  was  rarely,  if  ever,  the  practice  until  the  last  Revi- 
sion, when  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 
the  people  in  their  daily  services,  when  the  prayers  of  the  Church 
were  still  said  in  Latin,  about  the  end  of  the  fourteenth  century. 
Some  earlier  versions  are  here  given,  which  may  be  taken  as 
representatives  of  those  translations  into  the  vulgar  tongue  which 
were  so  frequently  directed  in  provincial  and  diocesan  constitu- 
tions. Tliere  cannot  be  a  doubt  that  the  Lord's  Prayer  was  as 
familiar  to  the  people  of  England  in  ancient  daya  as  it  is  at 
present. 

The  first  among  the  foUowine  andent  forms  of  it  is  talcen  froai 


EVENING  PRAYER. 


31 


5f   Then  Ulewise  he  sliaJl  say^ 

O  Lord,  open  thou  our  lips. 

Answer. 

And   our  mouth  shall    shew  forth 
thy  praise. 

Friest. 

O  God,  make  speed  to  save  us. 

A.nswer. 

O  Lord,  make  haste  to  help  us. 

^  Sere  all  standing  up,  the  Priest  shall  say. 

Glory  be  to  the  Father,  and  to  the 
Son  «  and  to  the  Holy  Ghost  j 


\_Domine,  Lalia.  Pniner  Vemion 

Lord,  thou  schalt  opyne  mj-n  lippis.      mo . 


And   my  mouth   schal    schewe  thi 
prisyng. 

God,  take  heede  to  myn  help  : 

Lord,  hije  thee  to  helpe  me. 

Glorie  be  to  the  fadir  and  to  the 
sone  and  to  the  holy  goost : 


i.  I'.  "  liie." 


a  gloss  on  the  Evangelists,  written  by  Eadfrid,  Bishop  of  Lindis- 
farne,  about  a.d.  700.     [Cottou  MS.  Nero  D.  iv.] 

Fader  usaor  thu  nrth  in  Heofnas  sie  gehalgad  noma  thin  to 
cymeth  ric  thin,  sie  willo  thin  suee  is  in  Heoftie  and  in  Eortho. 
HIaf  useme  oferwistlic  sel  us  to  dteg,  and  forgef  us  scyltha  usra 
suce  use  forgefon  scylf;^m  usum.  And  ne  inlead  usith  in  cost- 
nunge.    Ah  gefrig  usich  from  yfle. 

The  next  is  fi-om  Saxon  homilies  of  about  the  same  date  : 
Fader  ure  thu  the  in  heofnum  earth,  beo  gehalgud  thin  noma. 
Cume  to  thin  rice,  weorthe  thin  willa  swa  swa  on  Heofune  swUe 
on  eorthe.  Hlaf  userne  doeghwamlican  sel  us  to  dajg,  and  forletc 
U.9  ure  scylde,  swa  swa  we  ac  forleten  thaem  the  scyldigat  with  us, 
ne  geleade  in  costnunge.     Ah  gelefe  us  of  yile. 

The  next  is  from  a  MS.  in  the  Library  of  Caius  College, 
Cambridge,  belonging  to  the  thirteenth  century,  and  printed  by 
Mr.  Maskell  in  the  Appendix  to  his  Fourteenth  Century  Prymer, 
Monumenta  Eitualia,  ii.  238  : 

Fader  oure  that  art  in  lieve,  i-halgeed  bee  thi  nome,  i-cume  tin 
kinereiche,  y-worthe  thi  wylle  also  is  in  hevene  so  be  on  crthe, 
oure  ithe-dayes  bred  fif  us  to  day,  and  for^f  us  oure  gultes,  also 
we  forjifct  cure  gultare,  and  ne  led  ows  nowth  into  fondiugge, 
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,  and  is  also  from  Mr. 
Maskell's  Monumenta  Ritualia,  ii.  239 : 

Fader  oure  that  art  in  heuene,  halwed  be  thi  name :  come  thi 
kyngdom  :  fulfild  be  thi  wil  in  heuene  as  ill  erthe  :  oure  ech  day 
bred  fef  vs  to  day,  and  forfeue  vs  oure  dettes  as  we  forfoueth  to 
oure  detoures :  and  ne  led  vs  nou}  in  temptaclon,  bote  deliuere  vs 
of  euel.     So  be  it. 

This  is  from  a  MS.  in  the  Bodleian  Library  (Donee,  216,  f.  15), 
of  the  fifteenth  century.  It  also  is  reprinted  from  Monumenta 
Ritualia,  ii.  239 : 

Fader  oure  that  ai-t  in  heuenes,  halwed  be  thy  name :  thy 
kyngedom  come  to  thee :  thy  wille  be  do  in  erthe  as  in  heuen : 
oure  eche  dayes  brede  )eue  us  to  daye  :  and  forjeue  us  oure 
dettes  as  we  forfeue  to  oure  dettoures :  and  lede  us  nofte  into 
temptacion :  hot  delyver  us  from  yvel.     Amen. 

The  last  is  from  the  Prymer  of  1538.  Monumenta  Ritualia, 
ii.  239 : 

Our  father  whiche  art  in  heuen,  halowed  be  thy  name.  Let 
thy  kyngdome  cum  vnto  vs.  Thy  wyll  be  fulfylled  as  well  in 
erthe,  as  it  is  in  heuen.  Gyne  vs  this  daye  our  daylye  breade. 
And  forgyue  vs  our  trespasses,  as  we  forgyue  them  that  trespas 
ngaynst  vs.  And  lede  vs  nat  in  to  temptacyon.  But  delyuer  vs 
from  euyll.     So  be  it. 

Many  more  such  ancient  English  versions  are  exLant,  and  the 
above  are  only  given  as  specimens  which  show  distinct  transitions 
of  language  from  one  age  to  another.  [For  others  see  Keliquiaj 
AntiqusB,    vol.    i. ;    LiTigard'a   Anglo-Saxon   Church,    vol.    ii. ; 


Maskell's  Monumenta  Ritualia,  vol.  ii. ; 
Dominica.] 


Chamberlayne's  Oratio 


§  JEJxposition  of  the  Lor(Vs  Frayer,  by  Sf,  Cyril  of  Jerusalem, 
A.D.  347. 

[It  m.iy  give  an  additional  interest  to  this  to  mention  the  his- 
torical 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  origi- 
nal delivery  of  the  Divine  Pi-ayer  to  the  Apostles  and  this  exposi- 
tion of  it  by  a  Bishop  of  the  Holy  City  was  not  greater  than  that 
which  has  elapsed  since  the  setting  forth  of  the  Prayer  Book  in 
1549.] 

Then,  after  these  thingis,  we  say  that  Prayer  which  the  Saviour 
delivered  to  His  own  disciijles,  with  a  pure  conscience  styUngGod 
our  Father,  and  saying.  Our  Father,  which  art  in  heaven.  0 
most  surpassing  loving-kindness  of  God !  On  them  who  revolted 
from  Him  and  were  in  the  very  extreme  of  misery,  h.as  He  be- 
stowed such  complete  forgiveness  of  their  evil  deeds,  and  so  great 
participation  of  grace,  as  that  they  should  even  call  Him  Fatiier. 

Our  Father,  which  art  in  heaven ;  they  also  are  a  heaven  who 
bi'ar  the  image  of  the  heavenly,  in  whom  God  is,  dwelling  and 
walking  in  them. 

Hallowed  be  Thy  Name.  The  Name  of  God  is  in  its  own 
nature  holy,  whether  we  say  so  or  not;  but  since  it  is  sometimes 
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  come. 

Thy  Will  be  done  as  in  heaven,  so  in  earth.  The  divine  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  by  me. 
Lord." 

Give  us  this  day  onr  super-substantial  bread.  This  common 
bread  is  not  super-substantial  bread,  but  this  Holy  Bread  is  super- 
substantial,  that  is,  appomted  for  the  substance  of  the  soul.  For 
this  Bread  goeth  not  into  the  belly  and  is  cast  out  into  the  draught, 
but  is  difl'used  through  all  thou  art,  tor  the  benefit  of  body  and 
soul.  But  by  this  day,  he  means  "each  day,"  as  also  Paul  has 
said,  Wliile  it  is  called  to-day. 

And  forgive  us  cur  debts  as  we  forgive  our  debtors.  For  we 
have  many  sins.  For  we  oft'end  both  in  word  and  in  thought,  and 
very  many  things  do  we  worthy  of  condemnation ;  and  if  we  say 
that  we  have  no  sin,  we  lie,  as  John  says.  And  we  enter  into  a 
covenant  with  God,  entreating  Hun  to  pardon  our  sins,  a.«  we  also 


32 


EVENING  PRAYEK. 


Magnificat. 
Luke  i. 


Ansxcer. 

As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be  «  world  without  end. 
Amen. 

Triest. 

Praise  ye  the  Lord. 

Answer. 

The  Lord's  Name  be  praised. 

T  Then  shall  he  said  or  sung  the  Psalms  in 
order  as  they  be  appointed.  Then  a  Les- 
son of  the  Old  Testament,  as  is  appointed  : 
And  after  that,  Magnificat  (or  the  Song  of 
the  blessed  Virgin  Mary)  in  English,  as 
foUoii-eth. 

MY  soul  doth  magnify  the  Lord  « 
and  my  spirit  hath  rejoiced  in 
God  my  Saviour. 


As  it  was  in  the  bygynnyng  and 
now  and  euer  and  in  to  the  worldis  of 
worldis.     So  be  it. 

God  make  us  saaf.] 


Jn  later  Pr^men 
Alleluia. 


Fsalmus.     Lucce  i. 

MAGNIFICAT  :  anima  mea  Do-  Salisbury  use. 
minum. 
Et  exultavit  spiritus  meus  :  in  Deo 
salutari  meo. 


forgive  our  neighbours  their  debts.  Considering  then  what  we 
reciive,  and  for  what,  let  us  not  put  off,  nor  delay  to  forgive  one 
another.  The  offeuces  committed  against  us  are  slight  and  trivial, 
and  easily  settled ;  but  those  which  we  have  committed  against 
God  are  great,  and  call  for  mercy  sueh  as  His  only  is.  Take  heed, 
therefore,  lest  for  these  sm.ill  and  inconsiderable  sins  against  thy- 
self, thou  bar  against  thyself  forgiveness  from  God  for  thy  most 
grievous  sins. 

And  lead  us  not  into  temptation,  0  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  v.'iuter-torrent,  difficult  to  cross.  Some, 
then,  being  most  skilful  swimmers,  pass  over,  not  being  whelmed 
beneath  temptations,  nor  svrept  down  by  them  at  all;  while 
others  who  are  not  such,  entering  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  man- 
fully swimming  through  it,  bo  was  delivered  from  the  temptation. 
Listen  again  in  another  place,  to  the  company  of  unscathed  saints, 
giving  thanks  for  deliverance  from  temptation.  For  Thou,  0  God, 
hast  proved  us  ;  Thou  bast  tried  us  like  as  silver  is  tried.  Thou 
brougbtest  us  into  the  net;  Thou  laidest  affliction  upon  our  loins. 
Thou  bast  caused  men  to  ride  over  our  heads ;  we  wont  through 
fire  and  water ;  but  Thou  broughtest  us  out  into  a  wealthy  place ; 
now  their  coming  into  a  wealthy  place,  is  their  being  delivered 
from  temptation. 

But  deliver  us  from  the  evil.  If  Lead  us  not  into  temptation 
had  implied  the  not  being  tempted  at  aU,  He  would  not  have 
i  aid.  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.  Cyril's  Catech.  Lect.  jcxiii. 
11—18.] 

§  Paraphrase  of  the  Lord's  Prager,  hg  tlm  Author  of 

"  The  Christian  Year." 

[Tlie   following    paraphrase    is   reprinted'    to    illustrate    the 

devotional  use  of  the  Lord's  Prayer  in  private,  on   Liturgical 

principles.     The   "special  intention"   here   shown   is  also   one 


'  From  the  Preface  to  "Sermons,  Academical  and  Occasional,  by  the 
Rer.  John  Keble,  M.A.,  1848." 


which  bears  closely  upon  two  objects  of  this  work,  that  of  pro- 
moting the  present  unity  of  the  Church  of  Christ,  and  that  of 
showing  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,  proceed- 
ing 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  ns  all,  who  are  called  by  Thy 
name,  and  make  us  more  and  more  One  in  Thee. 

Thy  kingdom  come :  O,  King  of  Righteousness  and  Peace,  gather 
us  more  and  more  into  Thy  kingdom,  and  make  us  both 
visibly  and  invisibly  One  in  Thee. 

Thy  will  be  done  in  earth,  as  it  is  in  heaven :  Thou,  'Wlio  hast 
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,  O  Lord,  to 
th.at  holy  will  of  Tliine,  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  trespass 
against  us :  Thou,  Who  didst  say.  Father,  forgive  them,  for 
those  who  were  rending  Thy  blessed  Body,  forgive  us  the 
many  things  we  have  done  to  mar  the  unity  of  Tby  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  Tliine 
Apostles  to  continue  with  Thee  in  Thy  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  fi'om  being  One  in  Thee. 

But  deliver  us  from  evil;  from  the  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  oll'ence  given  or  taken ;  and  from  what- 
ever might  disturb  Thy  Church,  and  cause  it  to  be  less  One 
in  Thee. 

Good   Lord,  belitee  ahd  preseete  Tht  seevants  fob 

ETEE. 

THE   MAGNIFICAT. 
The  H  imn  of  the  Blessed  Virgin  Mary  can  be  traced  in  use  in 
the  Daily  Service  of  the  Church  as  far  back  as  the  beginning  of 
the  sixth  century.     At  that  time  (a.d.  507)  it  appears  in  the 


EVENING  PRAYER. 


33 


Coi;ipare  the 
Song  of  Ilan- 
nuh.     1  Kings 
u.  1—10. 


For  lie  liatli  regarded  t  the  lowliness 
of  his  hand-maiden. 

For  behold,  from  henceforth  «  all 
generations  shall  call  me  blessed. 

For  he  that  is  mighty  hath  magni- 
fied 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  hum- 
ble and  meek. 

He  hath  filled  the  hungiy  with  good 
things  t  and  the  rich  he  hath  sent 
empty  away. 

He  remembering  his  mercy  hath 
holpen  his  servant  Israel  t  as  lie  pro- 
mised to  our  forefathers,  Abraham  and 
his  seed,  for  ever. 

Glory  be  to  the  Father,  and  to  the 
Son  I  and  to  the  Holy  Ghost  ; 

As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be  «  world  without  end. 
Amen. 

^    Or   else   this   Psalm;    except   it   he  on   the 
Nineteenth  day  of  the  month,  when  it   is 


Quia  respexit  humilitatem  ancillfe  Saiisiiurj-  Usn. 
suffi :  ecce  enim  ex  hoc   beatam    me 
dicent  omnes  generationes. 

Quia  fecit  mihi  magna  qui  potens 
est :  et  sanctum  nomen  ejus. 

Et  miserieordia  ejus  a  progenie  in 
jjrogenies  :  timentibus  eum. 

Fecit  jiotentiam  in  brachio  suo : 
dispersit  superbos  mente  cordis  sui. 


Deposuit  potentes  de  sede  : 
altavit  humiles. 


et  ex- 


Esurientes  implevit  bonis :  et  divites 
dimisit  inanes. 

Suscepit  Israel  piierum  suum  :  re- 
cordatus  misericordice  sufe ; 

Sicut  loeutus  est  ad  patres  nostros ; 
Abraham,  et  semini  ejus  in  saecula. 

Gloria  Patri,  et  Filio  :  et  Spiritui 
Sancto. 

Sicut  erat  in  principio,  et  nunc,  et 
semper,  et  in  soecula  saeeulorum. 
Amen. 


rule  of  St.  CEcsarius  of  Aries,  in  the  office  of  Lauds.  In  the 
Kastern  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  Vespers  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,  of  as  early  a  date  as  1390 — 1400.  Several  attempts 
were  made  hy  the  Puritans  to  banish  it  from  the  Prayer  Book, 
hut  happily  without  success.  On  the  other  hand,  especial 
reverence  was  shown  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.  [See  the  ceremony  in  full 
in  Transl.  of  Sar.  Psalt.  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  the  Holy  Ghost,  at  the 
very  season  when  the  Divine  overshadowing  brought  about  the 
Incarnation  of  the  Word.  She  began  to  be,  in  that  moment,  the 
"  tabernacle  for  the  Sun  "  of  Righteousness,  "  Which  cometh 
forth  as  a  Bridegroom  out  of  His  chamber,  and  rcjoieeth  as  a 
giant  to  run  His  course."  The  appearance  and  words  of  the 
Archangel  revealed  to  her  the  exalted  office  to  which  God  bad 
chosen  her,  and  she  knew  that  from  that  hour  she  was  to  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,  "  supere.xalted  by  an  honour  greater  than 
the  world  ever  saw,"  all  her  words  are  uttered  in  a  spirit  of  pro- 
found humihty  as  regards  herself,  even  when  she  declares  that 
"  all  generations  shall  call  me  Blessed,"  and  of  the  most  heavenly 
adoration  as  regards  Him  Who  had  magnified  her. 

TBe  Mother  of  our  Lord,  and  the  Church,  "  which  is  the 
Mother  of  us  all,"  have  always  been  closely  linked  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  cromi  of  twelve  stars,"  who,  "  being  with  child,  cried, 
travailing  in  birth,  and  pained  to  be  delivered,"  and  who 
"  brought  forth  a  man  cliild,  who  was  to  rule  all  nations  with  a 
rod  of  iron  :  and  her  child  was  caught  up  unto  God,  and  to  His 
throne,"  have  seemed,  from  the  different  points  of  view  taken  by 
diflerent  ages,  to  represent  now  one  and  then  the  other,  the 
Mother  of  our  Lord,  and  the  Mother  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  peculiar  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  Incarnation  is  made  effectual  to  the  salvation  of  souls.  The 
Blessed  Virgin  Mother  offered  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  her,  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  praise  of  the  Personal  Word,  as  revealed  in  the 
Written  Word ;  to  the  praise  of  God  in  Christ,  revealed  in  the 
Old  Testament  Scriptures  as  well  as  in  the  New. 

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,  pro- 
bably for  the  purpose  of  meeting  the  objections  to  the  Magnificat 

V 


84 


EVENING  PRAYER. 


read     in     the     ordinary     course     of    the 
Psalms. 


Canlate  Do- 
mino. Ps. 
xcviii. 


o 


SING  unto  tlie  Lord  a  new 
sonsr  «  for  he  hatli  done  marvel- 
lous  tilings. 

With  his  own  right  hand,  and  with 
his  holy  arm  i  hath  he  gotten  himself 
the  victory. 

The  Lord  declared  liis  salvation  t  his 
righteousness  hath  he  openly  shewed 
in  the  sight  of  the  heathen. 

He  hath  remembered  his  mercy  and 
truth  toward  the  house  of  Israel  «  and 
all  the  ends  of  the  world  have  seen  the 
salvation  of  our  God. 

Shew  yourselves  jo}-ful  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  t 
O  shew  yourselves  joj'ful  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  t  for  he  cometh  to  judge 
the  earth. 

With  righteousness  shall  he  judge 
the  world  t  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. 


c 


Psalmiis  xcvii. 

ANTATE  Domino  eanticum  no-  Salisbury  use. 
vum  :  quia  mirabilia  fecit. 


Salvavit  sibi  dextera  ejus  :  et  bra- 
chium  sanctum  ejus. 

Notum  fecit  Dominus  salutare  suum : 
in  eonspectu  gentium  revelavit  justi- 
tiam  suam. 

Recordatus  est  miserieordiiE  sute  :  et 
veritatis  suse  Domui  Israel. 

Viderunt  omnes  termini  terriE  salu- 
tare Dei  nostri :  jubilate  Deo  omnis 
terra  :  eantate  et  exultate  et  psallite. 


Psalllte  Domino  in  cithara,  in  ci- 
thara  et  voce  psahni :  in  tubis  ductili- 
bus,  et  voce  tuboe  corneae. 

Jubilate  in  eonspectu  Regis  Domini : 
moveatur  mare  et  plenitude  ejus  :  orbis 
terrarum  et  qui  habitant  in  eo. 

Flumina  plaudent  raanu,  simul 
montes  exultabunt  a  eonspectu  Domi- 
ni :  quoniam  venit  judicare  terram. 

Judicabit  orbem  terrarum  in  justitis : 
et  populos  in  fequitatc. 


which  had  been  raised  by  the  Puritans.  It  bears  some  resem- 
blance, in  its  latter  verses,  to  the  Benedicile  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  expressions  in 
the  Canlate  and  the  Magnificat,  which  seem  to  indicate  that  the 
latter  is  in  some  degree  founded  on  the  former.  These  are  the 
following : — 

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. 


Cantaie  Domino. 
He    hath     done    marvellous 
things. 

With  His  own  right  hand 
and  with  His  holy  arm  :  hath 
He  gotten  Himself  the  victory. 

The  Lord  declared  His  sal- 
vation :  His  righteousness  hath 
He  openly  shewed  in  the  sight 
of  the  heathen. 


He  remembering  His  mercy  He  hath  remembered  His 
hath  holpen  His  servant  Israel,     mercy   and   truth   toward   the 

house  of  Israel. 

Whether  this  parallel  is  accidental  or  not,  it  may  scr\'e  to 
show  the  Evangeheal  character  of  the  Psalm  which  is  permitted 
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,  where  choice  is  given,  the 
Magnificat  may  well  be  preferred  as  being  offered  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  Services ;  but,  in  that  case,  the  Magnificat 
should  always  be  said  at  the  later  Evensong. 

NUNC  DLVITTIS. 

The  "  Song  of  Simeon  "  is  another  Canticle  in  praise  of  the 
manifestation  of  the  Incarnate  Word.  It  has  been  used  at  Com- 
pline or  at  Vespers  throughout  the  Church  from  the  earliest  Hges, 
being  mentioned  in  the  Apostolical  Constitutions  (written  in  the 


EVENING  PRAYER. 


So 


Nunc  DimiitiSf 
Luke  ii.  29. 


L' 


TT  Then  a  Lesson  of  the  Nem  Testament,  as  it 
isapjyointed:  And  after  that,'Hmic  dimittis 
(or  the  Song  of  Simeon)  in  English,  as 
followeih. 

ORD,  now  lettest  thou  thy  ser- 
vant depart  in  peace  «  according 
to  thy  word. 

For  mine  eyes  have  seen  t  thy  sal- 
vation. 

Wliich  thou  hast  prepared  i  before 
the  face  of  all  people ; 

To  be  a  light  to  lighten  the  Gen- 
tiles «  and  to  be  the  glory  of  thy 
people  Israel. 

Glory  be  to  the  Father,  and  to  the 
Son  »  and  to  the  Holy  Ghost  ; 

As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be  t  world  without  end. 
Amen. 


X>evs  Hfisrrea 


G 


IT  Or  else  this  Psalm;  except  it  be  on  the 
Twelfth  day  of  the  month, 

OD  be  merciful  unto  us,  and  bless 
us  »  and  shew  us  the  light 
of  his  countenance,  and  be  merciful 
unto  us. 

That  thy  way  may  be  known  upon 
earth  «  thy  saving  health  among  all 
nations. 

Let  the  people  praise  thee,  O  God  » 
yea,  let  all  the  people  praise  thee. 

O  let  the  nations  rejoice  and  be 
glad  »  for  thou  shalt  judge  the  folk 
righteously,  and  govern  the  nations 
upon  earth. 


Cauticuin  Simeonis.     Lucce  ii. 

NUNC  dimittis  servum  tuum.  Do-  Salisbury  Um. 
mine :  secundum  verbiun  tuum 
in  pace. 

Quia  viderunt  oculi  mei :  salutare 
tuum. 

Quod  parasti :  ante  faciem  omnium 
populorum ; 

Lumen  ad  revelationem  gentium : 
et  gloriam  plebis  tuse  Israel. 

Gloria  Patri,  et  Filio,  et  Spiritui 
Sancto. 

Sicut  erat  in  principio,  et  nunc,  et 
semper,  et  in  sKCula  sseeulorum. 
Amen. 

Psalmus  Ixvi. 

DEUS   misereatur  nostri,  et  bene-  Salisbury  Use 
dicat  nobis  :  illuminet  vultum 
suum  super  nos,  et  misereatur  nostri. 


Ut 


cognoscamus    in 


tuam :  in  omnibus  gentibus 


terra    viam 
salutare 
tuum. 

Confiteantur  tibi  populi  Deus  :  con- 
fitcantur  tibi  jiopuli  omnes. 

Lffitentur  et  exultent  gentes,  quo- 
niam  judicas  populos  in  aequitate,  et 
gentes  in  terra  dirigis. 


early  part  of  the  fifth  century,  at  the  latest)  as  an  Evening 
Canticle.  There  are  English  versions  of  it  as  early  as  the  four- 
teenth century. 

The  Nunc  Dimittis  is  so  singularly  fitted  for  Evensong,  as  to 
seem  as  if  written  for  the  purpose.  Like  the  words  of  David,  "  I 
will  lay  me  down  in  peace  and  take  my  rest,  for  it  is  Thou,  Lord, 
only  that  makest  me  to  dwell  in  safety;"  it  is  the  aspiration  of 
that  faith  which  can  behold  Christ  lightening  the  darkness  of  all 
night,  and  fulfilling  the  words  of  the  prophet,  *'It  shall  eome  to 
pass,  that  at  evening  time  it  shall  he  light."  As  the  Gospels  of 
the  Morning  Lessons  reveal  to  us  the  "Day-spring"  from  on 
high  "  visiting  us,"  so  the  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 
were  touching  references  to  death,  and  the  rest  of  the  departed  ; 
and  immediately  after  Nunc  Dimittis,  in  Passion  and  Holy 
Week,  was  sung  the  glorious  anthem  "  Media  vita  in  morte 
sumvs,"  which  is  now  used  only  in  the  Burial  Service.  This  close 
connexion  between  the  Song  of  Simeon  and  the  idea  of  our 
Blessed  Ijord's  Passion  arises  out  of  the  occasion  on  which  it  was 
first  uttered,  the  Presentation,  which  was  in  eflect  a  Sacrifice ; 
and  of  the  words  of  Simeon  which  immediately  followed, 
"  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 
Bword  shall  pierce  through  thine  own  soul  also,  that  the  thoughts 


of  many  hearts  may  he  revealed."  [Lake  ii.  34,  35.]  And  such 
a  connexion  of  ideas  cannot  fail  to  remind  us  also  of  our  Lord's 
own  departing  words,  "  Father,  into  Tliy  hands  I  commend  My 
Spirit,"  when  "  He  saw  of  the  travail  of  His  soul,"  as  the  eyes  of 
Simeon  saw  the  salvation  of  the  Lord,  "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  Paradisal  Presence, — 
has  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  workj  who  look  solemnly,  yet  not 
gloomily,  towards  that  coming  night  when  no  man  can  work; 
and  whose  eyes  are  fixed  with  hope  on  that  "  rest  which  remaincth 
for  the  people  of  God,"  through  the  salvation  which  Christ  has 
prepared. 

DEUS  MISEREATUE. 

This  Psalm  was  inserted,  like  the  Cantate  Domino,  in  1552, 
but  was  familiar  in  the  older  services,  being  the  fourth  fixed  Psalm 
at  Lauds  on  Sundays.  It  was  also  part  of  the  Office  of  Bidding 
Prayers  which  was  used  every  Sunday.  Although  of  a  more 
jubilant  character  than  the  Nunc  Dimittis,  it  has  several  features 
in  common  with  it,  besides  this  connexion  with  an  office  in  which 
the  departed  were  commemorated.  Like  that,  it  praises  God  for 
the  extension  of  the  Gospel :  and  as  Simeon  offers  thanksgiving 
that  his  eyes  have  seen  the  salvation  of  God,  so  David  in  this 
F  2 


36 


EVENING  PRAYER. 


[See  other  refer- 
ences in  Morn- 
ing Prayer.] 

Hell.  X.  23. 

2  Cliron.  xx.  20. 

Deut.  vi.  4,  .5. 

Mai.  iv.  10. 

Exod.  vi.  3. 

Johni.  18.41,42 
vl.  69. 


Let  the  people  praise  tliee^  O  God  x 
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  t  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  i  world  without  end. 
Amen. 

^  Then  shall  be  said  or  sung  the  Apostles' 
Creed  lij  the  Minister  and  the  people, 
standing. 

I    BELIEVE   in    God   the    Father 
Almighty,  Maker  of  heaven  and 
earth : 

And  in  Jesus  Chi-ist  his  only  Son 
our  Lord,  Who  was  conceived  by  the 


Confiteantur  tibi  populi  Dons,  con-  s.iiisbury  Ua( 
fiteautur  tibi  populi  omnes,  terra  dedit 
fructum  suum. 

Benedieat  nos  Deus,  Deus  noster; 
benedieat  nos  Deus  :  et  metiiant  eum 
omnes  fines  terrse. 

Gloria  Patri,  et  Filio,  et  Spiritui 
Saneto. 

Sicut  erat  in  principio,  et  nunc,  et 
semper,  et  in  stecula  saeculorum. 
-Amen. 


\_Credo  in. 

IBILEUE  in  god,  fadir  almyjti, 
makere  of  heuene  and  of  erthe  : 
and  in  iesu  crist  the  sone  of  him,  cure 
lord,  oon  aloone :  which  is  conceyued 
of  the   hooli    gost  :    born    of   marie 


Prvmer  Version 
ofXIVthcen- 
tury. 


Psalm  prays  that  the  Light  of  His  countenance  may  be  shown  to 
us,  and  His  saving  health  known  among  all  nations. 

Occasions  may  arise  when  this  Canticle  is  peculiarly  appropriate  : 
but  for  ordinary  Evensong  (and  especially  for  the  later  of  two  ser- 
Ticcs)  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  ex- 
tant. The  one  in  the  right-hand  column  above  is  taken  from  the 
ancient  Prynier  contained  in  Maskell's  Monumenta  Eitualia.  The 
others  which  follow  this  note  are  copied  from  Professor  Heurtley's 
"  Harmonia  Symbolica,"  where  several  others,  of  various  dates, 
from  the  ninth  to  the  sixteenth  century,  are  to  be  found '. 

IXth  Century.  From  a  MS.  (iVb.  427)  in  the  Lamheth  Library. 
Ic  gclyfe  on  God  Faeder  a'lmihtignc,  Scj^pend  heofouan  and 
eorthau  j  And  on  Ha?lend  Crist,  Sunu  his  anlican,  Drihten  urne  j 
Se  the  wa;s  geacnod  of  tham  Hiilgan  Gaste,  Acienned  of  Marian 
tham  ma?dene ;  Gethrowad  under  tham  Pontiscau  Pilate,  Gerod 
fiBstnad,  Dead  and  bebyrged ;  He  nither  astah  to  hel  warum ; 
Tham  thriddan  daege  he  aras  fram  deadum ;  He  astah  to  heofo- 
num ;  He  sit  to  swythran  hand  God  Faider  wajs  aelmihtigan ; 
Thonan  toweard  dcman  fcha  cuc»n  and  tha  deadan.  Ic  gelyfe 
Tha  halgan  gelathunge  riht  gelyfdau;  Halgana  gema;nysse; 
And  forgyfnysse  synna;  Fliesces  seriste;  And  thaet  ece  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  different  Lan- 
guages. It  also  represents  the  three  principal  elements  of  modern 
English.] 

Cire.  A.D.  1125.     From  a  MS.  (R.  17)  in  the  Library  of  Trinity 
College,  Cambridge. 
Ic  gelcfe  on  Gode  Fa;dera  ajlwcaldend, 
Jeo  crei  en  Deu  le  PeiTO  tut  puant. 
Credo  in  Deum  Patrem  omnipotentcm, 

Sccppend  hcofones  and  corthan  ; 
Le  criatur  de  cicl  e  de  tcrrc  ; 
Creatorcm  cocli  et  terras ; 


I  The  student  should  compare  Professor  Heurtley's  book  with  Walchius' 
Dibliotheca  Symbolics  for  the  earliest  forms  of  the  Creed. 


And  on  Helende  Crist,  Suna  his  aulich, 

E  en  Jesu  Crist,  sun  FlI  unicl, 

Et  in  Jestun  Christum  FUium  ejus  unieum. 

Drihten  nre ; 
Nostre  Seinur; 
Dominum  nostrum ; 

Syo  the  akynned  is  of  tham  Halig  Gaste, 
Ki  concevz  est  del  Seint  Esprit, 
Qui  conceptus  est  de  Spiritu  Saneto, 

Bortm  of  M[arian  tham  mseden ;] 

Nez  de  Marie  la 

Natus  ex  Maria  Virgine  : 

[Gethrowode  under  tham  Pontlscam]  Pilate, 
and  on  rode  ahangen, 

«##•#»    ntien  Pilate  cruciBez, 
Passus  sub  Pontio  Pilato,  crucifixus. 

Dead  and  beberiged ; 
Morz,  e  seveliz ; 
Mortuus,  et  sepultus ; 

He  adun  asta;h  to  hella; ; 
Descedied  as  enfers ; 
Descendit  ad  inferna ; 

Tliriddan  degge  he  aras  fram  deatha  ; 
Et  tierz  jui'u  relevad  de  morz ; 
Tertia  die  resurrexit  a  mortuis  ; 

He  astah  to  heofonc  ; 
Muntad  as  ciels ; 
Ascendit  ad  celos ; 

Sit  on  switran  healfe  Godes  Fsederes  ealmihtig ; 

Siet  a  la  destre  de  Deu  Perre  tres  tut  puant ; 
Sedet  ad  dexteram  Dei  Patrls  omnipotentis  ; 

Thanen  he  is  to  cumene,  and  to  demenna  quiche  and  dcode. 

Diluc  est  avenir  jugier  Ics  vis  e  les  morz. 
Inde  ventums  judicarc  vivos  et  mortuos. 

Ic  gelefe  on  Halig  Gast ; 
Jeo  crei  el  Seint  Espirit ; 
Credo  in  Spiritum  Sanctum ; 


EVENING  PRAYEB. 


37 


Isa.  Tii.  14. 
Luke  i.  30,  31. 
Mark  xt.  15—29. 

24.  46. 
Eph.  iv.  9,  10. 
Luke  xxiv.  50 — 

53. 
Acts  vii.  55.  56. 
Rom.  xiv.  y,  10. 
2  Tim.  iv.  1. 
1  John  V.  7. 
John  XV.  26. 
Matt.  iii.  11.  16. 
Eph.  V.  27—32. 
I  John  i.  3.  7. 
John  xi.  23—2,5. 
1  Cor.  XV.  12—19. 
Mark  ix.  43—49. 
1  Pet.  i.  4. 
Rev.  i.  7. 


Lulte  xi.  2. 


Holy  Ghost,  Bom  of  tlie  Virgin  Mary, 
Suffered  under  Pontius  Pilate,  Was 
crucified,  dead,  and  buried;  He  de- 
scended 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  Catholick  Church ;  The  Commu- 
nion of  Saints ;  The  Forgiveness  of 
sins;  The  Resurrection  of  the  body. 
And  the  life  everlasting.     Amen. 

T[  And  offer  fkaf,  these  Prai/ers  following,  all 
devoutli/  kneeling ;  the  Minister  Jirsl  pro- 
nouncing with  a  loud  voice, 

The  Lord  be  with  you. 

Answer. 

And  with  thy  spirit. 

Minister. 

^  Let  US  pi'ay. 
Lord,  have  mercy  upon  us. 

Christ,  have  mercy  upon  iis. 
Lord,  have  mercy  upon  us. 

*i  Then  the  Minister,  Clerks,  and  people,  shall 
say  the  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. 


maiden  :  suffride  passioun  undir  pounce 
pilat :  crucified,  deed,  and  biried :  he 
wente  doun  to  hellis  :  the  thridde  day 
he  roos  ajen  fro  deede :  he  steij  to 
heuenes  :  he  sittith  on  the  rijt  syde 
of  god  the  fadir  almyjti  :  thenus  he 
is  to  come  for  to  deme  the  quyke  and 
deede.  I  beleue  in  the  hooli  goost : 
feith  of  hooli  chirche  :  eommunynge 
of  seyntis  :  forjyuenesse  of  synnes  : 
ajenrisyng  of  fleish,  and  euerlastynge 
lyf.     So  be  it.] 


[Preie  wc. 
Lord,  have  merci  on  us. 

Crist,  have  merci  on  us. 
Lord,  have  merci  on  us.] 


[TIATEP    TjixSiv    6    iv  TOK  ovpavoL<;,  Ai.^ 
aytacrOr^TOt)   to    ovofid   aov    eXOeTco    ?; 
ISaaiXeia    aov     'yevi^Oi'^Tco    ro    0e\-)jfid 
aov,  <u?   ev   ovpavdi,    Kal  iiri,  t;}?  7^?. 

Top    apTOV    TJ/MWli    TOV     iTTlOVaiOV    SiSoU 

ilfilv  TO  Kad^  rj/jLepav  kuI  d^fieg  ij/xli/ 
Ta^  afiapria^  Tjfxwv,  Kal  yap  ainul 
a!J)i£fx,ev  iravrl  o^eiXovTi  rj/xTv  Kal  /nr; 
elaeveyKTjt;  I'^fxa^  etV  ireipaa/Mov,  dWa 
pvaai  y/xd<;  d-jro  tou  Trovyjpov.^ 


Prymer  Version 
of  XI  Vth  cen- 
tury. 


And  on  halig  gesomnungc  fulfremede ; 
Seinte  Eglise  Catliolica ; 
Sanctam  Ecclcsiaui  CathoUcam  j 

Halegan  hiniennesse ; 

La  communiun  des  seintes  choses; 

Sanctorum  communionem ; 

Forgyfcnysse  synna ; 
Remissium  des  pecchicz ; 
Bemissionem  pecctitorum ; 

Flesces  up  arisnesse ; 
ResuiTectiun  de  charn ; 
Camis  resurrectioncm ; 

Lif  echo 

Vie  p.ardurablc 

Vitam  aiternam 

Beo  hit  swa. 
Seit  feit. 
Amen. 


Xlllth  Century.     From  a  MS.  in  the  Sritish  Museum,  Cleo- 
patra, B.  vi.,  fol.  201. 

Hi  true  in  God,  Fader  Hal-miclittende,  That  makede  heven 
and  herdeth  ;  And  in  Jhesu  Krist,  is  ane  lepi  Sone,  Hure  Laverd ; 
That  w,as  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  thrido  dai  up  ras  fra  dcde  to 
Bve ;  Steg  intil  hevenne ;  Sitis  on  his  Fadir  riclit  hand,  Fadir  al- 
waldand ;  He  then  sal  eume  to  derae  the  quike  an  the  dede.  Hy 
troue  hy  theli  Gast ;  And  hely  *  *  kirke ;  The  samninge  of 
halges ;  Forgifues  of  sinnes  j  Uprisigen  of  fleyes ;  And  hfe 
withuten  ende.     Amen. 

From  the  Prymer  o/'1538.     MaskeU's  Monumenta  Situalia, 
ii.  211. 

I  beleue  in  god  the  father  almyglity,  maker  of  heuen  and 
earthe  ;  And  in  Jesu  Chryst  hys  onely  Sonne,  our  Lorde ;  whiche 
was  conceyued  by  the  holy  ghoste.  And  borne  of  the  virgyn 
Mary  ;  which  suffred  deatbe  under  Pons  Pylate,  and  was  crucifyed, 
deade,  and  burycd ;  wliich  desceudyd  to  hell ;  The  tliyrde  dcv 


as 


EVENING  PRAYER. 


%  Then  the  Friest  standing  up  shall  sai/, 

O  Lord,  shew  thy  mercy  upon  us. 

Answer, 

And  grant  us  thy  salvation. 

Friest. 

O  Lord,  save  the  Queen. 

Answer, 

And  mercifully  hear  us   when   we 
caU  upon  thee. 

Friest, 

Endue  thy  Ministers  with  righte- 
ousness. 

Answer, 

And  make  thy  chosen  people  joyful. 

Friest, 

O  Lord,  save  thy  people. 

Answer, 

And  bless  thine  inheritance. 

Friest. 

Give  peace  in  our  time,  O  Lord. 

Answer, 

Because   there  is   none  other  that 
fighteth  for  us,  but  only  thou,  O  God. 

Friest. 

O  God,  make  clean  our  hearts  with- 
in us. 

Answer. 

And  take  not  thy  holy  Spirit  from 
us. 

%  Then  shall  follow  three  Collects;  ihefirsl  of 
the  Day  ;  the  second  for  Feace  ;  the  third 
for  Aid  against  all  Ferils,  as  hereafter 
folloiceth .'  which  tivo  last  Collects  shall  be 
daily  said  at  Evening  Frayer  without 
alteration. 

IT  The  Second  Collect  at  Ecening  Frayer. 

GOD,  from  whom  all  holy  de- 
sires, all  good  counsels,  and  all 
just  works  do  proceed ;  Give  unto  thy 
servants  that  peace  which  the  world 
Luke  1.70, 71. 74,  ganuot  givc;  that  both  our  hearts  may 


Prov 

xvi.  1. 

viii. 

14. 

Phil. 

ii.  13. 

Isa.  xxvi.  12. 

J,.lin 

xiv.  27. 

Deut 

.  V.  2S. 

Rev. 

xxii.  14 

o 


[Lord,  shew  to  xrs  thi  merci. 
And  Jeue  to  us  thi  saluacion.] 


Piymer  Version 
of  XlVth  cen- 
tury. 


[Lord,  jj-ue  pees  in  oure  dales,  for  PoTner  version 
ther  is  noon  othir  that  shal  fyjte  for     '""y- 
us,  but  thou  lord  oure  eod.] 


DEUS,    a   quo    sancta    desideria,  Salisbury  Use. 
^     .  .  .  '  GreR.  and  Gelas. 

recta    consilia,    et    justa    sunt     Missa  pro  pace. 

opera  :  da  servis  tuis  illam  quam  mun- 

dus   dare   non   potest   pacem :    ut   et 

corda  nostra  mandatis  tuis  dedita,  et. 


rose  from  death  tx)  lyfc ;  wliiche  ascended  into  heuen ;  and  syttlieth 
at  the  ry)t  handeof  God  the  Father  almyghtye;  And  from  thcus 
shall  come  for  to  judge  both  the  quycke  and  the  dcade.  I  bcleuo 
in  the  holy  Ghoste ;  The  holy  chuiclie  cathoUke ;  The  communyon 
of  sayntes ;  The  remyssyon  of  synncs ;  The  rosurrectyon  of  the 
flesshe ;  And  the  lyfe  euerlastynge.     So  he  it. 

THE  SKCOND  COLLECT. 
\_Prymer  Version  of  XTFth  Century. 
Preie  we.     For  the  pee8.    Deua  a  quo. 

God,  of  whom  ben  hooli  desiris,  ri|t  councels  and  iust  werkis  : 
^yuo  to  thi  Bcruantis  pees  that  the  world  may  not  }eue,  that  in 


our  hertis  fouun  to  thi  commandementis,  and  the  drede  of  enemyes 
putt  awei,  owre  tymcs  be  pesible  thurf  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  fi-om  the  Sacramentaxy  of  Gelasius, 
A.D.  491.. 

Coming  as  it  originally  tlid,  at  the  close  of  Evensong,  it  formed 
a  sweet  cadence  of  prayer,  fitly  concluding  with  the  following 
short  but  touching  collect.  It  follows  up  very  e-tactly  the  tone 
of  the  Nunc  Dimittis,  and  rings  with  a  gentle  echo  of  the  peace 


EVENING  PRAYER. 


39 


isa.  xxxii.  17,  i»  Le  Set  to  obev  tliv  commandments,  and 

2  Thess.  iu.  16.  ,  ,  i     •  i    /•      j     i 

also  that  by  thee  we  being  deiended 
from  the  fear  of  our  enemies  may  pass 
our  time  in  rest  and  quietness;  thi-ough 
the  merits  of  Jesus  Christ  oui-  Saviour. 

Ameri. 


2  Sam.  xxii.  23. 
Ps.  xci.  5,  6. 

cxxi.  4,  5. 
Jolin  XV.  9.  13. 

xvi.  2.i.  27. 
Eph.  V.  W. 


TT  The  Third  Collect,  for  aid  against  all  Perils. 

LIGHTEN  our  darkness,  we  be- 
seech 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,  om-  Saviour, 
Jesus  Christ.     Amen. 


TT  In  Quires  and  Places  wliere  they  sittg,  lici'e 
folloiveth  the  Anthem. 

^  A  Prayer  for  the  Queen's  Majesty. 

OLORD  our  heavenly  Father, 
high  and  mighty,  King  of  kings. 
Lord  of  lords,  the  only  Ruler  of  princes, 
who  dost  from  thy  throne  behold  all 
the  dwellers  upon  earth ;  most  heartily 
we  beseech  thee  with  thy  favour  to 
behold  our  most  gracious  Sovereign 
Lady,  Queen  VICTORIA  ;  and  so  re- 
plenish her  with  the  grace  of  thy  holy 
Spirit,  that  she  may  alway  incline  to 
thy  win,  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  van- 
quish and  overcome  aU  her  enemies ; 
and  finally,  after  this  life,  she  may  attain 
everlasting  joy  and  felicity ;  through 
Jesus  Christ  our  Lord.     Ameti. 

^  A  Prayer  for  the  Moyal  Family. 

ALMIGHTY  God,  the  fountain  of 
all  goodness,  we  humbly  beseech 
thee  to  bless  Albert  Edward  Prince  of 
Wales,  the  Princess  of  Wales,  and  all 


hostium   sublata    formidine,   tempera  Salisbury  use. 
sint  tua  protectione  tranqmlla. 


ILLUMINA,  quEEsumus 
Deus,  tenebras  nostras :  et  totius 
hujus  noetis  insidias  tu  a  nobis  repelle 
propitius.  Per  Dominum  nostnim 
Jesum  Christum  Filium  tuum,  qui 
tecum  vivit  et  regnat  in  unitate  Spi- 
ritus  Saucti  Deus,  per  omnia  ssecula 
siECulorum.     Amen. 


[TT  A  Prayer  for  the  Kynge. 

MOST  merciful  father,  al  we  thy 
seruauntes  by  dutie,and  children 
by  grace,  do  beseche  thee  mooste  hum- 
bly, to  preserue  Edwarde  the  Syxt  thy 
Sonne  and  seraaunte,  and  oure  Kynge 
and  gouemour  :  Sowe  in  hym  good 
Lorde  suche  seede  of  vertue  now  in 
hys  yonge  age,  that  many  yeares  this 
Realme  maye  enioye  much  fi-uite  of 
this  thy  blessynge  in  hym,  throughe 
Jesus  Christe  our  Lorde.     Amen.] 


Domiue   Salisbury  Use. 
Greg,  and  Gelas. 


Oral,  ad  Com- 
pletorium. 


Prjniei  of  1553. 


tlmt  lies  beyond  tliis  world,  as  well  as  of  the  peace  wliicli  tbe 
world  cannot  give,  nor  tbe  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  bis 
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  Cosln  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  ftom  the  York  Litany  .J 


THE  THIRD  COLLECT. 

This  prayer  is  of  equal  antiquity  with  the  preceding :  and  i» 
expressly  appointed  to  be  used  at  Evening  Prayer  in  the  Sacra- 
mentary  of  Gelasius.  It  was  taken  into  our  Evensong  from  the 
Comphne  of  the  Salisbury  Use.  Here  again  the  Nunc  Dimittis 
is  followed  up  in  its  tone :  but  the  words  are  taken  almost  lite- 
rally 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,  0  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  dark- 
ness with  Thee,  but  the  night  is  as  clear  as  the  day  :  the  darkness 
and  light  to  Tliee  are  botli  alike.     He  will  not  suffer  th^  foot  to  b« 


40 


EVENING  PRAYER. 


the  Royal  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. 

T  A  Prayer  for  the  Clergy  and  People. 

ALMIGHTY  and  everlasting  God, 
who  alone  workest  great  mar- 
vels; Send  down  upon  our  Bishops, 
and  Curates,  and  all  Congregations 
committed  to  their  charge,  the  health- 
ful Spirit  of  thy  gi-ace ;  and  that  they 
may  truly  please  thee,  pour  .upon  them 
the  continual  dew  of  thy  blessing. 
Grant  this,  O  Lord,  for  the  honour  of 
our  Advocate  and  Mediator,  Jesus 
Chi'ist.     Amen. 

^  A  Prayer  of  St.  Ctirysostom. 

ALMIGHTY  God,  who  hast  given 
us  grace  at  this  time  with  one 
accord  to  make  our  common  supplica- 
tions unto  thee;  and  dost  promise, 
that  when  two  or  three  are  gathered 
together  in  thy  Name,  thou  wilt  grant 
their  requests;  FulfJ  now,  O  Lord, 
the  desires  and  petitions  of  thy  ser- 
vants, as  may  be  most  expedient  for 
them;  granting  us  in  this  world 
knowledge  of  thy  truth,  and  in  the 
world  to  come  life  everlasting.   Amen. 

2  Cor.  xiii. 

THE  grace  of  om-  Ijord  Jesus  Christ, 
and  the  love  of  God,  and  the  fel- 
lowship of  the  Holy  Ghost,  be  with 
us  all  evermore.     Amen. 

Here  endeth  the  Order  of  Evening  Prayer  throughout  t!ie  Year 


ALMYGHTI  god,  euerlastynge,  P'^™?;^,^^'!"';. 
that  aloone  doost  many  wondres,  '""t- 
schewe  the  spirit  of  heelful  grace  upon 
bisschopes  thi  seruantis,  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. 


moved :  and  He  that  kcepctb  thee  will  not  sleep.  Behold,  He  that 
keepeth  Israel :  shall  neither  slumber  nor  sleep.  The  Lord  Him- 
self is  thy  keeper  :  the  Lord  is  thy  defence  ujion  thy  right  hand. 
So  that  the  sun  shall  not  burn  thee  b}'  day  :  neither  tho-nioon 
by  night.  He  sbidl  deliver  thee  from  the  snare  of  the  hunter : 
and  from  the  noisome  pestilence.  He  shall  defend  tbec  under 
His  wings,  and  thou  shall  be  safe  under  His  feathers  :  His  faith- 
fulness and  trutli  shijl  be  thy  shield  and  buckler.  Thou  shalt 
not  be  afraid  for  any  terror  liy  night :  nor  for  the  arrow  that 
flieth  by  day :  for  the  pestilence  that  walketh  in  darkness  :  nor 
for  the  sickness  that  destroyeth  in  the  noon-day.  For  Thou  art 
my  strong  rock,  and  my  castle :  be  Thou  also  my  guide,  and 
lead  me  for  Tliy  Name's  sake.  Into  Tliy  bands  I  commend  my 
spirit :  for  lliou  hast  redeemed  me,  O  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  be  taken 
us  a  ScriptunU  counnent  upon  this  short  but  condensed  Collect. 
Tliey  show  us  how  literally  tlie  latter  must  be  taken  if  we  are 
to  enter  into  its  true  spirit :  how  much  solemn  reference  to  the 


present  and  the  future  may  be  drawn  into  the  compass  of  a  few 
words  of  prayer  :  and  wliat  a  fulness  of  devotion  is  contained  in 
even  the  shortest  of  those  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 
the  dai-knoss  of  our  hearts,  we  beseech  Thee,  0  Lord,  by  Thy 
gracious  visitation,  and  of  Thy  great  mercy from  all  ter- 
rors and  dangers  of  the  night "  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  one  cannot  wonder 
at  the  reluctauce  shown  by  the  Clergy  and  People  to  add  on  the 
Intercessory  Prayers  which  now  follow.  And,  although  the 
Ilubrie  directing  these  prayers  to  be  used  after  the  Anthem  is 
not  inserted  in  the  Evening  Service,  its  omission  by  no  means 
weakens  the  force  of  what  has  been  said  in  the  Notes  ou  Morning 
Prayer  as  to  such  a  termination  of  the  Daily  Service. 


AT   MOENING   PRAYER. 


Quicvnque 
vult. 

[See  also  Apos- 
tles' and 
Nicene  Creeds 

Mark  xvi.  15,  IG. 

Jude  3.  20. 


^  Upon  these  Feasts ;  Cliristmas-t/aj/,  the  Epi- 
phany, Saint  Matthias,  Easter-tfaj/,  Asceu- 
s\on-dai/,  Wh'itsun- dai/,  Saint  John  Baptist, 
Sai7it  James,  Saint  Bartholomew,  Saint  Mat- 
thew, Saint  Simon  and  Saint  Jude,  Saint 
Andrew,  and  upon  Tvinity -Sundat/,  shall  be 
snng  or  said  at  Moi-nlng  Prager,  instead  of 
the  Apostles'  Greedy  this  Confession  of  our 
Christian  Faithy  commonly  called  The  Creed 
of  Saint  Athauasius,  hy  the  Minister  and 
people  standing, 

WHOSOEVER  will  be  saved  » 
before  all  things  it  is  necessary 
that  he  hold  the  Catholick  Faith. 


St/niholum  Ailianasii. 

aUICUNQUE    vult  salvus   esse:  saiuburyUse. 
ante  omnia  opus  est  ut  teneat 
catholicam  fidem. 


THE  ATHANASIAN  CREED. 

It  was  tbe  ancient  usage  of  the  Church  of  England  (from  the 
7th  century  to  the  16th)  to  sing  the  "  St/mbolum  Athanasii" 
every  day,  rather  as  a  kind  of  Christian  Psalm  tlian  a  Creed,  im- 
mediately after  the  Psalms  of  the  Office,  that  of  Prime.  In  the 
reformed  Breviary  of  Quignonez  it  was  confined  to  Sunday  use. 
In  the  first  edition  of  the  English  Prayer  Book  (1549)  the  Atha- 
nasian  Creed  was  directed  to  be  said  on  six  Festiv.als,  those  of 
Christmas,  Epiphany,  Easter,  Ascension,  Pentecost,  and  Trinity  : 
and  seven  Saints'  days  were  added  in  1553,  so  as  to  make  thirteen 
days  altogether;  its  recitation  thus  becoming  a  monthly  instead 
of  a  weekly  one,  as  in  the  Roman,  or  a  daily  one  as  in  the  ancient 
English  Church. 

In  the  Durham  Prayer  Book,  Bishop  Cosin  has  substituted  for 
the  latter  words  of  the  Rubric,  "  one  verse  by  the  priest,  and 
another  by  the  people,  or  in  Colleges,  and  where  there  is  a  Quire, 
by  sides." 

The  English  of  our  present  version  is  substantially  identical 
with  that  of  Bishop  Hilsey,  as  printed  in  the  Prymer  of  1539  : 
and  entitled  "  The  Symbole  of  the  gi-eat  Doctour  Athauasius, 
dayly  red  in  the  Church."  The  Creed  does  not  appear  in  the 
earlier  English  Prymers ;  but  vernacular  translations  of  it  are 
extant  of  as  ancient  a  date  as  the  ninth  century,  and  many  in 
later  English. 

Although  this  "  Confession  of  our  Christian  Faith"  is  "  com- 
monly called  the  Creed  of  St.  Athanasius,"  it  cannot  be  traced 
back  to  that  great  champion  of  "  the  right  Eaitli,"  and  is  not 
likely  to  have  been  written  in  Greek  :  no  Greek  copy  of  it  being 
known  which  is  much  more  than  four  centuries  old  :  nor  any 
spoken  of  by  any  writer  earlier  than  a.d.  1200.  It  is  found  in 
Latin  as  early  as  a.d.  570,  when  a  commentary  was  written  upon 
it  by  Venantius  Fortmiatus,  previously  to  his  consecration  as 
Bishop  of  Poictiers  '.  From  such  a  commentary  being  written, 
it  may  be  concluded  that  the  subject  of  it  was  already  in  public 
use  in  Divine  Service,  as  a  Confession  of  Faith,  in  the  Church  of 
France;  but  it  was  not  adopted  by  the  Church  of  Rome  until 
A.D.  930. 

This  Confession  of  Faith  is  attributed  by  Waterland  to  St. 
Hilary  of  Aries,  who  died  a.d.  449,  but  by  Harvey  [History  and 
Theology  of  the  Three  Creeds,  p.  580]  to  Victricius,  Bishop  of 
Rouen,  fifty  years  earlier,  i.  e.  at  the  close  of  the  fourth  and  the 
beginning  of  the  fifth  centuries.  Some  imputations  had  been 
cast  on  the  orthodoxy  of  this  Apostolic  Bishop  and  Confessor  : 


*  This  commentary  may  be  found  at  the  end  of  Waterland's  History  of 
tlie  Athanasian  Creed  :  p.  Iy4  of  tlie  Christian  Knowledge  Society's  edition. 


and  there  are  strong  reasons  for  supposing  that  he  composed  it  aa 
an  answer  to  these  charges  of  false  doctrine,  and  thus  expounded 
his  belief  before  Anastasius,  who  was  Bishop  of  Rome  until  April, 
A.D.  402.  From  this  circumstance  Mr.  Harvey  considers  the  pre- 
sent name  of  the  Creed  to  have  arisen  through  the  errors  of 
scribes.  In  a  Galilean  MS.  of  the  ninth  century,  it  is  attributed 
to  "  Anasthasius,"  the  name  of  Victricius  being  expunged  from 
the  title  ;  and  a  Commentator  entitles  it  "  Fides  Anastasii  Papee." 
Mr.  Harvey  thinks  that  the  title  "  Fides  S.  Athanasii,"  has  been 
substituted  by  a  writer  who  inew  nothing  of  Anastasius,  and 
thought  that  he  was  correcting  an  error  rightly  instead  of 
wrongly  :  and  whose  own  error  was  so  plausible  that  it  has  been 
followed  very  generally  in  subsequent  ages.  The  name  of  Atha- 
nasius is  not  connected  with  it  in  the  earliest  MSS.,  nor  in  the 
Commentary  of  Venantius  Fortuuatus,  but  it  is  simply  entitled 
"  Fides  Catholica  :"  yet,  as  early  as  the  Council  of  Autun,  a.d. 
G70,  it  is  called  "  Fides  Sancti  Athanasii  Prcestilis,"  and  almost 
always  afterwards  either  by  that  title  or  some  other, — as  "Sermo 
Athanasii  de  Fide," — in  which  that  saint's  name  is  included. 

The  opinion  of  Mr.  Harvey  that  it  was  written  by  Victricius, 
A.D.  401,  is  supported  by  him  with  evidence  of  which  the  follow- 
ing is  his  own  summary,  quoted  from  page  583  of  the  History 
and  Theology  of  the  Three  Creeds ; — "  For  four  several  reasons, 
therefore,  it  is  quite  as  probable  that  the  authorship  of  the  Creed 
may  be  assigned  to  Victricius,  as  to  Hilary.  1.  Its  careful,  well- 
considered  terms,  are  more  consistent  with  the  matm'e  age  of  the 
former,  who  had  attained  the  honour  of  Confessor  forty  years 
before  the  date  now  assigned  to  the  Creed  in  401,  than  with  the 
youth  of  the  latter,  who  was  only  eight  and  twenty  years  of  age, 
when  he  is  supposed  by  Waterland  to  have  composed  this  Creed, 
on  his  advancement  to  the  episcopate.  2.  Its  style,  though  not 
that  of  an  apology  in  vindication  of  the  writer's  faith,  agrees  well 
with  the  supposition,  that  he  was  accused  of  the  eiTors  that  he 
anathematizes.  3.  Its  matter  is  exactly  parallel  with  the  sub- 
jects, upon  which  Victricius,  if  we  may  judge  ti-om  the  expressions 
of  Paulinus,  was  called  to  defend  himself.  With  respect  to  both 
of  these  last  particulars,  the  supposition  that  Hilary  should  have 
been  the  author,  is  singularly  unsatisfactory  to  the  judgment. 
His  exposition  of  faith,  on  entering  upon  his  episcopal  office,  woidd 
scarcely  have  been  pointed  with  anathemas,  that  the  history  of 
his  time  persuades  us  were  not  required.  Indeed  the  Creed  can 
only  be  assigned  to  HUary  upon  the  supposition,  that  Apollina- 
1  lauism  mfested  the  GaUican  Church  at  the  date  of  his  appoint- 
ment to  the  See  of  Aries ;  a  supposition  wholly  contrary  to  fact. 
But  since  we  know,  that  Pelagian  tenets  had  then  taken  a  firm 
root  in  the  south  of  France,  wc  know  also  the  direction  that  any 

U 


42 


AT  MORNING  PRAYER. 


Deu'.iv.  2. 
Rev.  xxii.  IS,  19. 
Acts  xiii.  4G. 
2  John  9. 


Mark  xii.  32. 
Matt.  ixN-iii.  19. 


1  Pet.  i.  2. 

2  for.  xiii.  H. 
1  John  V.  7. 

Matt.  iu.  IG,  17. 


John  i.  1.  H. 
X.  30.  xvi.  IS- 
IS. 

Cf.  Isa.Tl.  1,2, .?, 
with  John  xii. 
40,41. and  Acts 
xxviii.  25,  26. 


Acts  xvii,  24.  2S. 
John  i.  1.  3. 
Job  xxxiii.  4. 

Job  xi.  7—9. 
1  Kings  \'iii.  27. 


"Whicli  Faith,  except  every  one  do 
keep  whole  and  undefiled  «  without 
doubt  he  shall  perish  everlasting-ly. 

And  the  Catholick  Faith  is  this  t 
That  we  worship  one  God  in  Trinity, 
and  Ti-inity  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  Gloiy  equal,  the  Majesty 
co-etemal. 

Such  as  the  Father  is,  such  is  the 
Son  »  and  such  is  the  Holy  Ghost. 

The  Father  uncreate,  the  Son  un- 
create  »  and  the  Holy  Ghost  uncreate. 

The   Father   incomprehensible,   the 


Quam  nisi  quisque  integram,  in\'io-  sa;isbni>  Usi 
latamque  servaverit :  absque  dubio  in 
aeternum  peribit. 

Fides  autem  catholica  haec  est,  \\i 
unum  Deum  in  Triuitate  :  et  Tiini- 
tatem  in  Unitate  veneremur. 

Neque  confimdentes  personas,  neque 
substantiam  sejsarantes. 

Alia  est  enim  persona  Patris,  alia 
Filii :  alia  Spiritus  Sancti. 

Sed  Patris,  et  Filii,  et  Sjiiritus 
Sancti,  una  est  Di^dnitas :  sequalis 
gloria,  coaetema  majestas. 

Qualis  Pater,  talis  Filius :  talis 
Spiritus  Sanctus. 

Increatus  Pater,  increatus  Filius, 
increatus  Spiritus  Sanctus. 

Immensus  Pater,  immensus  Filius  : 


inaugural  exposition  by  Hilary  must  have  taken.  4.  Agiiiu,  if 
Hilary  bad  been  the  author  of  the  Creed,  his  name  must  b.ave 
commanded  respect,  and  he  would  scarcely  have  met  with  snch 
hard  words  from  Pope  Leo  I.,  as  may  be  found  iu  the  Epistle  to 
the  French  Bishops,  a.d.  4-15.  On  the  other  hand,  the  highly 
probable  communication  between  Victricius  and  Anastasius,  and 
the  preparation  of  a  confession  of  faith  by  the  Gallican  Confessor, 
indicates  the  process,  whereby  the  name  of  Athanasius,  by  assimi- 
lation, may  have  been  placed  at  length  at  the  head  of  the  Creed. 
For  these  reasons,  therefore,  it  is  considered,  that  the  authorship 
of  the  Creed  may  be  referred  to  the  Confessor  Victricius,  Bishop 
of  Eouen ;  and  that  the  date  of  the  production  may  be  assigned 
to  the  year  401." 

The  question  is  too  large  an  one  to  be  followed  out  farther  in 
these  pages ;  and  the  reader  is  referred  for  more  detailed  informa- 
tion to  AVaterland's  History  of  the  Athanasian  Creed,  and  to  the 
work  just  quoted.  But  it  may  be  stated  as  a  result  of  the 
critical  researches  which  have  been  brought  to  bear  on  the  sub- 
ject, that  this  Creed  must  be  regarded  as  of  Gallican  origin,  and 
that  it  was  written  as  we  now  have  it,  not  later  than  the  middle 
of  the  fifth  century. 

§  JSxposHory  Notes  on  the  Athanasian  Creed. 

WTiOtoever  will  be  saved,  <J'c.]  St.  Augustine,  in  his  Treatise 
on  Faith  and  Works,  says,  "  Not  only  is  a  good  life  inseparable 
from  Faith,  but  Faith  itself  is  a  good  life."  This  illustrates  the 
assertion  of  the  Creed  that  "  before  all  things  it  is  necessary  to 
hold  the  Catholic  Faith."  For  faith  necessarily  precedes  prac- 
tice :  "  without  faith  it  is  impossible  to  please  God :  for  he  that 
Cometh  to  God  must  believe  that  He  is,  and  that  He  is  a  Eewarder 
of  them  that  diligently  seek  Him."  [Heb.  si.  6.]  Now  the  belief 
that  "  God  is,"  includes  far  more  than  a  mere  assent  to  the  fact 
of  His  existence.  To  a  mind  capable  of  logical  reflection,  maiiv 
corollaries  must  necessarily  hang  on  to  this  fundamental  axiom ; 
the  statement  of  such  corollaries  forms  a  more  or  less  developed 
Creed ;  and  thus  beUef  in  a  Creed  as  the  logical  extension  of  the 
most  primary  truth,  becomes  necessary  to  salvation,  or  "  comin"- 
to  God,"  here  and  hereafter. 

whole  and  undefihd~\  The  sin  of  not  keeping  the  Catholic 
Faith  whole  and  uudefiled,  can  only  be  committed  bv  those  who 
know  what  it  is  in  its  integrity,  and  wilfuUy  reject  some  portion 
of  it :  "  every  one"  must  therefore  mean  every  one  who  has  come 
to  such  a  knowledge  of  the  Faith,  without  asserting  any  thing 
respecting  those  who  are  ignorant  of  it.     This  is  simply,  there- 


fore, a  declaration  that  heresy,  or  a  wilful  rejection  of  any  Jiart 
of  the  Catholic  Faith,  comes  within  the  condemnation  declared  by 
our  Lord,  "  He  that  believeth  not  shall  be  damned."  [Mark 
xvi.  16.]  Those  are  in  danger  of  this  condemnation  who  have 
learned  that  there  is  a  Triuity  in  Unity,  Three  Persons  in  One 
God,  and  yet  wilftilly  reject  the  doctrine :  but  many  believe  this 
faithfully  who  have  not  sufficient  education  to  follow  out  the 
doctrine  into  its  consequences  and  necessary  corollaries,  as  after- 
wards stated.  On  the  other  hand,  those  who  understand  these 
corollaries  and  reject  them  run  into  practical  heresy. 

That  we  worship']  The  actual  sense  of  this  verse  may  be  stated 
in  other  words  as  being,  "  Tlie  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  BeUcf  is 
right  Worship,  so  the  worship  which  alone  can  be  right  is  th;it 
which  is  founded  on  the  Catholic  Faith  as  here  stated. 

Fersons — Substance]  "Person"  is  a  word  which  marks  the 
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  qualities  of  Deity,  or  that 
which  God  is :  Eternity,  Uncreatedness,  Omnipotence,  Omni- 
presence, are  some  of  these  essential  qualities  belonging  to 
Deity,  and  not  belonging  to  any  other  kind  of  being.  To 
"  divide  the  Substance  "  is  to  assert  that  these  essential  quiilities, 
or  any  of  them,  belong  to  either  Person  of  the  Godhead  separately 
from,  or  in  a  difl'erent  degree  from,  the  other  Persons. 

Sabellius  (a.d.  250)  originated,  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  mani- 
festations of  one  God.  Arius  (a.d.  320) "  divided  the  Substance  " 
by  alleging  that  the  First  Person  existed  before  the  other  two 
Persons  of  the  Blessed  Trinity ;  thus  attributing  the  essential 
quality  of  Eternity  to  One,  and  denying  that  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  language,  as  a  fence  against 
them. 

incomprehensible]  This  word  is  represented  in  modern 
English  by  the  word  Omnipresent.  In  Bishop  Hilscy's  transla- 
tion of  the  Creed,  he  uses  the  word  **  immeasurable,"  which 
better  answers  to  the  Latin  immensus.  The  word  *'  incompre- 
hensible" has  now  the  disadvantage  of  a  metaphysical  as  well  as 
a  physical  sense ;  but  when  the  Prayer  Book  was  translated,  it 


AT  MORNING  PRAYER. 


43 


Ps.  cxxxix.  7. 

*'  Immeasur- 
able," Hilsey's 
Primer,  1539. 

I.sa.  Ixiii.  16. 

Heb.  i.  8.  ix.  14. 

Is.  xc.  2. 


Jer.  xxiii.  24. 
Isa.  vi.  3. 
Exod.  iii.  14. 


Job  xxxiii.  4. 
Kev.  i.  8.  XV.  3. 

xix.  6. 
Matt.  xli.  31,  32. 
Gen,  xvii,  1. 


Exod.  XX.  2,  3. 
Eph.  i.  3. 
1  Tim.  Hi.  16. 
Acts  V.  3,  4. 


Matt.  xi.  25. 
Acts  X.  36. 
2  Cor.  iii.  17. 
Zech.  xiv.  9. 


Deut.  vi.  4. 
Eph.  iv.  5,  6. 


John  T.  26. 
Heb.  i.  5. 


John  xiv. 
XV.  26. 


Son  incompreliensible  «  and  tlie  Holy 
Gliost  incomprehensible. 

The  Father  eternal,  the  Son  eternal « 
and  the  Holy  Ghost  eternal. 

And  j'et  thej^  are  not  three  eternals » 
but  one  eternal. 

As  also  there  are  not  three  incom- 
prehensibles,  nor  three  uncreated  »  but 
one  uncreated,  and  one  incomprehen- 
sible. '    ^ 

So  likewise  the  Father  is  Almighty, 
the  Son  Almighty  »  and  the  Holy 
Ghost  Almighty. 

And  yet  they  arc  not  tlu'ee  Al- 
mighties t  but  one  Almighty. 

So  the  Father  is  God,  the  Son  is 
God  I  and  the  Holy  Gliost  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  t  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  » 


immensus  Spiritus  Sanctus.  saiisbui/  use. 

..(Eternus  Pater,  teternus  Fdius, 
seternus  Spiritus  Sanctus. 

Et  tamen  non  tres  aetemi  sed  unus 
teternus. 

Sicut  non  tres  increati,  nee  tres  im- 
mensi :  sed  imus  increatus,  et  unus 
immensus. 

Similiter  omnipotens  Pater,  omni- 
potens  FLlius:  omnipotens  Spiritus 
Sanctus. 

Et  tamen  non  tres  omnipotentes : 
sed  unus  omnipotens. 

Ita  Deus  Pater,  Deus  Filius :  Deus 
Sjiiritus  Sanctus. 

Et  tamen  non  tres  Dii :  sed  unus 
est  Deus. 

Ita  Domiuus  Pater,  Dominus  Filius: 
Dominus  Spii'itus  Sanctus. 

Et  tamen  non  tres  Domini :  sed 
unus  est  Dominus. 

Quia  sicut  singiUatim  unamquam- 
que  Personam  Deum  et  Dominum  con- 
fiteri  Christiana  veritate  compellimur : 

Ita  tres  Deos  aut  Dominos  dicere, 
catholica  religione  prohibemur. 

Pater  a  nullo  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  j 
unus  Filius,  non  tres  FUii ;  imus  Spi- 


probably  bad  only  the  latter  meaning,  expressing  "  that  which 
cannot  be  grasped  by,  or  contained  within,  any  space."  It  is 
only  a  strict  form  of  stating  the  primary  notion  that  "  God  is 
every  where."  "  If  I  climb  up  into  Heaven,  Thou  art  there  :  if 
I  go  down  into  hell.  Thou  art  there  also.  If  I  tahe  the  wings  of 
the  morning  :  and  remain  in  the  uttermost  parts  of  the  sea ; 
Even  there  also  shall  Thy  hand  lead  me  ;  and  Thy  right  band 
shall  hold  me."  (Ps.  cxxxix.  7—9.)  Yet  it  is  true  that  a  mean- 
ing 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  con- 
tained within  local  bounds. 

For  like  as  we  are  compelled,  ^c.']  ITie  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  com- 
pelled  to  believe,  by  the  force  of  the  evidence  which  God  has 
vouchsafed  us  in  the  Holy  Bible.  It  would  be  easy  to  show,  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  argu- 
ment. 

So  are  we  forlidde7i  hi/  the  Calhol'u-k  Ueliyion,  ^■c.']  (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  control  of  the 
Church.  The  one  teaching  us  clearly  that  each  Person  of  the 
Blessed  Trinity  possesses  in  Himself  the  inhcrcut  essential 
qualities  of  the  Divine  Nature,  the  other  forbids  us  to  draw  any 
false  conclusions  from  the  truth  thus  revealed.  (2)  The  final  in- 
terpretation of  Holy  Scripture  rests  not  with  the  individual  Chris- 
tian, 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  lield  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,  shows  that  the 
G  2 


44 


AT  MOKXING  PRAYER. 


1  Cor.  xii.  6.  11. 
Col.  iii.  U. 


John  Till.  58. 


Malt.  iv.  10. 
2  Thess.  iii.  5. 
Rev.  W.  8. 


Heb.  ii.  3. 
Rom.  i.  2,  3,  4. 
1  John  It.  3. 


1  John  ii.  23. 

V.  20. 
1  Tim.  iii.  16. 


Gal.  iv.  4. 
Col.  i.  17.  ii.  3. 
Luke  u.  6,  7.  11. 


John  i.  1.  14. 
Heb.  i.  8.  U.  14. 

16. 
Luke  ii.  52.  xilv. 


one  Holy  Ghost^  not  tliree  Holy 
Ghosts. 

And  in  this  Trinity  none  is  afore,  or 
after  other  t  none  is  greater,  or  less 
than  another; 

But  the  whole  three  Persons  are  co- 
eternal  together  t  and  co-equal. 

So  that  in  all  things,  as  is  aforesaid  : 
the  Unity  in  Trinity,  and  the  Trinity 
in  Unity  is  to  be  worshipped. 

He  therefore,  that  will  be  saved  t 
must  thus  think  of  the  Trinity. 

Furthermore,  it  is  necessary  to  ever- 
lasting salvation  t  that  he  also  believe 
rightly  the  Incarnation  of  our  Lord 
Jesus  Christ. 

For  the  right  Faith  is,  that  we  be- 
lieve 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  t  and  !Man, 
of  the  substance  of  his  IMother,  bom 
in  the  world ; 

Perfect  God,  and  perfect  Man  »  of 
a  reasonable  soul  and  human  flesh 
subsisting'. 


ritus     Sanctus,    non     tres     Spiritus  Salisbury  Uso. 
Sancti. 

Ft  in  hac  Trinitate  nihil  prius  aut 
posterius :  nihil  majus  aut  minus. 

Sed  totse  tres  personae :  eoffitemse 
sibi  sunt  et  cosequales. 

Ita  ut  per  omnia,  sicut  jam  supra 
dictum  est,  et  Unitas  in  Trinitate :  et 
Trinitas  in  Unitate  veneranda  sit. 

Qui  vult  ergo  salvus  esse :  ita  de 
Trinitate  sentiat. 

Sed  necessarium  est  ad  SBtemam 
salutem  :  ut  incamationcm  quoque 
Domini  nostri  Jesu  Christi  fidelitcr 
credat. 

Est  ergo  fides  recta,  ut  credamus  et 
confiteamur :  quia  Pom  in  us  noster 
Jesus  Chi-istus,  Dei  Filius,  Deus  et 
homo  est. 

Deus  est  ex  substantia  Patris  ante 
sajcula  genitus :  et  homo  est  ex  sub- 
stantia matris  in  sseculo  natus, 

Perfectus  Deus,  perfectus  homo  :  ex 
anima  rationali  et  hvmiana  carne  sub- 
si  stens. 


doctrine  of  the  Doable  Procession  of  the  Holy  Ghost  was  received 
at  a  very  early  date,  although  "  FUioque  "  was  not  inserted  in 
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  [q.  v.],  but  it  is  rejected  by  the  Eastern  Church. 

Se  therefore,  that  will  he  saved,  must  thus  think  of  the 
Trinity^  This  practical  or  saving  importance  of  a  right  Faith  in 
the  Holy  Trinity,  may  be  seen  (1)  from  the  manner  in  which  the 
doctrine  Ues  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  be  has  an  intel- 
lectual apprehension  of  the  doctrines  here  set  forth  about  the 
Blessed  Trinity.  Intellectual  apprehension  of  doctrine  is  con- 
fined to  educated  minds,  which  have  the  faculty  of  forming 
opinions  about  truth,  as  well  as  of  behoving  it.  In  whatever 
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  responsi- 
bilities attached  to  the  possession  of  intellect,  and  its  develop- 
ment by  education,  that  it  be  not  suffered  to  go  out  of  its 
province,  professing  to  discover  where  it  cannot  even  obsei-ve,  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. 

FurDiermore,  it  is  necessary  to  everlasting  salvation']  The 
latter  part  of  the  Athanasian  Creed  may  be  said  to  be  a  logical 
exposition  of  the  second  member  of  the  Apostles'  Creed,  and 
especially  with  reference  to  the  two  Natures  of  our  Blessed  Lord, 
the  union  of  which  is  called  the  "  Incarnation." 


Ood,  of  the  ISahsiance  of  the  Fatlter]  The  many  heresies 
respecting  the  Nature  of  our  Blessed  Lord  entailed  on  the  Chiu-ch 
a  necessity  for  the  greatest  strictness  of  e.'ipression ;  and  whethei 
God  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  first  ages.  The  voice  of  the 
Church  never  faltered,  but  always  declared  that  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  con- 
test of  heresy  with  the  orthodox  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  that  heresy  never 
dies ;  and  that  hence  this  minute  accuracy  is  a  necessary  bulwark 
of  the  truth.  Also,  that  we  may  be  very  thankful  "  the  right 
Faith"  has  not  now  to  be  built  up,  but  only  to  be  defended. 

Ferfecl  God,  and  perfect  Mail]  Our  Lord  Jesus,  in  both  of 
His  two  Natures,  has  all  the  essential  qualities  which  belong  to 
each  :  Eternity,  Uncreatedness,  Omnipresence,  Almightiness, 
Divine  Will,  and  all  other  attributes  of  the  Divine  Nature ; 
Body,  Soul,  Human  Will,  and  all  other  attributes  belonging  to 
the  Human  Nature.  These  two  Natures  are  as  entirely  united  in 
the  One  Person  Christ,  as  the  body  and  the  soul  are  united  in  the 
one  person  man.  This  Union  was  first  eflected  when  the  Son  of 
God  began  to  be  the  Son  of  Man  in  the  womb  of  the  Blessed 
Virgin  Mary,  and  it  has  never  been  broken  since.  \\'hen  the 
Body  of  the  Crucified  Saviour  was  laid  in  the  tomb,  it  was  kept 
from  corruption  by  the  continuance  of  its  Union  with  the  Divine 
Nature;  and  when  His  Soul  descended  into  hell,  the  Dirine 
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  conjunc- 
tion with  the  Divine  Nature  that  they  ascended,  to  sit  as  Par' 


AT  MORNING  PRAYEll. 


45 


Zech.  xiii.  7. 
John  X.  30.  xiv. 

2S. 
Phil.  u.  5—7. 

Matt.  xvi.  IG. 


Phil.  ii.  7. 
Hcb.  u.  17. 


John  xi.  27. 
Gal.  iii.  I(>. 


Isa.  liii.  4.  8.  10. 
Luke  xxiii.  42, 

43. 
1  Cor.  IV.  3,  4. 

Luke  xxiv.  51, 
1  Pet.  iii.  21,  22. 

1  Thcss.  iv.  16. 

2  Thess.  i.  7—10. 


Joh  xix.  25—27. 
Isa.  xxvi.  19. 
2Cor.  V.  10. 


Matt.  xvi.  27. 
XXV.  34—46. 
Dan.  xii.  2. 


2  Thess.  ii.  15. 

Jude  3. 

1  John  V.  12.  ii. 

23. 
Mark  xvi.  Ifi. 


Equal  to  the  Father,  as  touching 
his  Godhead  t  and  inferior  to  the 
Father,  as  touching-  his  Manhood. 

"Who  although  he  be  God  and  Man  t 
yet  he  is  not  two,  but  one  Christ ; 

One ;  not  by  conversion  of  the  God- 
head 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  t  so  God  and  Man  is  one 
Christ ; 

Who  suffered  for  our  salvation  «  de- 
scended 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  t  and  they  that 
have  done  evil  into  everlasting  fire. 

This  is  the  Catholick  Faith  t  which, 
except  a  man  believe  faithfully,  he 
cannot  be  saved. 

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. 


jl]qualis    Patri    secundum    Di\ini-  Salisbury  Use. 
tatem :    minor    Patre  secundum    IIu- 
manitatem. 

Qui  licet  Deus  sit  et  Homo :  non 
duo  tamen,  sed  unus  est  Christus. 

Unus  autem,  non  conversione  Divi- 
nitatis  in  camem :  sed  assumptione 
humanitatis  in  Deum. 

Unus  omnino,  non  confusione  sub- 
stantite  :  sed  unitate  persona?. 

Nam  sieut  anima  rationalis  et  caro 
unus  est  homo  :  ita  Deus  et  Homo  unus 
est  Christus, 

Qui  passus  est  pro  salute  nostra, 
deseendit  ad  inferos :  tertia  die  resur- 
rexit  a  mortuis. 

Ascendit  ad  ccelos,  sedet  ad  dexte- 
ram  Dei  Patris  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 
a;ternam :  qui  vero  mala  in  ignem 
aeternum. 

Haec  est  fides  catholica  :  quam  nisi 
quisque  fideliter  firmiterque  crediderit, 
salvus  esse  non  poterit. 

Gloria  Patri,  et  Filio :  et  Spiritui 
Sancto. 

Sieut  erat  in  principio,  et  nunc  et 
semper  :  et  in  ssecula  sseeulorum. 


Jl.  ad  dext. 
tris,  inde  . 


feet  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  quicl;  and  the  dead. 

l(fe  everlasting — e^^erlasiing  Jire~\  These  words,  awful  as  the 
latter  part  of  them  is,  are  tlie  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  founda- 
tion of  the  world also  unto  them  on  the  left  hand, 

Depart  from  Me,  ye  cursed,  into  everlasting  fire,  prepared  for  the 
devil  and  his  angels  ....  And  these  shall  go  away  into  everlasting 
punishment;  but  the  righteous  into  life  eternal."  (Matt.  xxv. 
34.  41.  46.) 

This  is  the  CathoUclc  Faiih  :  which  except  a  man  helieve  faith- 
fully,  he  cannot  he  saved']  This  verse  also  is  founded  on  words  of 
our  Lord,  "  He  that  believeth  and  is  baptized  shall  be  saved  j  but 
he  that  believeth  not  shall  be  damned."  (Mark  xvi.  10.)  And 
these  severe  words  of  His  are  the  more  striking  from  tlie  faet  of 
their  utterance  immediately  before  His  Ascension  to  Heaven, 
lifting  up  His  hands,  and  blessing  His  disciples. 

It  will  be  observed  that  the  worAfirmiter  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  BryUng.     As  this  was  reprinted  by 


Stephens  in  1565,  it  probably  had  some  weight  at  the  time.  These 
words  of  the  clause  in  this  Greek  copy  are  given  as  nio-raii 
iriiTTevffTi.     Other  Greek  copies  follow  the  Latin. 

It  does  not  become  the  writer  to  say  any  thing  that  may  in  the 
least  lessen  the  force  of  such  awful  words.  In  the  Creed  which  baa 
been  under  notice,  they  are  applied  in  close  consistency  with  our 
Loi'd's  first  use  of  them,  and  they  must  be  taken  for  all  that  they 
fairly  mean.  A  word  of  caution  may,  however,  be  expedient ; 
reminiling  the  reader  of  wh.at  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  "helieve  faithfully"  in  the 
substantial  truths  of  the  Catholic  Faith.  With  an  expanded 
knowledge,  an  expanded  faith  is  necessary  :  and  all  the  state- 
ments 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,  hut  havo 
believed  little. 


AN  mTRODUCTION  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. 
■\Vlicther  St.  Basil  uses  it  in  this  sense,  when  in  his  107th  epistle 
he  reminds  the  clergy  of  Neoccesarea  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  Mr. 
Palmer  (the  latter  more  expressly  than  the  former)  take  the 
affirmative  side,  the  Benedictine  Editor  and  Mr.  Keble  [note  to 
Hooker's  E.  P.  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  loft  his  monastery,  though  repeatedly  re- 
quested by  Theodosius  II.  when  Constantinople  was  visited  by 
earthquakes,  "to  go  forth  and  perform  a  Litany,"  there  can  ho 
no  doubt  as  to  the  meaning  of  the  statement. 

The  history,  however,  of  Litanies,  in  the  proper  sense  of  the 
term,  is  rather  Western  than  Eastern.  We  6nd  indeed,  in  the 
Eastern  Liturgy  and  Offices,  some  four  or  five  specimens  of  a 
kindred  form  of  prayer,  called  ISctene,  Sj/napfe,  &c.,  in  which  the 
Deacon  bids  prayer  for  several  objects,  sometimes  beginning  with 
"  In  peace  let  us  beseech  the  Lord,"  and  the  people  respond  with 
"  Kyrie  eleison,"  or  with  "  Vouchsafe,  O  Lord."  The  reader  of 
Bishop  Andrewes'  Devotions  will  be  familiar  with  this  type  of 
prayers  [see  Oxford  edition,  pp.  5.  92].  And  we  have  it  repre- 
sented, in  the  Western  Church,  by  two  sets  of  "  Preces  "  in  the 
Ambrosian  Missal,  one  used  on  the  first,  third,  and  fifth  Sundays 
in  Lent,  the  other  on  the  second  and  fourth.  One  of  these 
begins,  "Beseeching  the  gifts  of  Divine  peace  and  pardon— we 
pray  Thee,"  &c.,  proceeding  to  specify  various  topics  of  interces- 
sion, with  the  response,  "  Lord,  have  mercy."  The  other  is 
shorter,  but  in  its  imploring  earnestness,  ("  Deliver  us.  Thou  who 
deliveredst  the  children  of  Israel — with  a  strong  arm  and  a  high 
hand — 0  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  of  which  is 
their  deprecatory  and  more  or  less  penitential  tone.  Somewhat 
similar  are  the  Mozarabic  "  Preces  "  for  Lenten  Sundays,  with 
their  burdens  of  "  Have  mercy,"  "  We  have  sinned,"  &c.  We 
may  also  observe  that  "  Preces,"  like  the  "  PaciflciE "  of  the 
Ambrosian  rite,  were  anciently  sung  at  Mass  in  Rome,  (at  first 
only  on  days  when  the  Gloria  in  Excelsis  and  Alleluia  were  omit- 
ted.) until  the  ninth  century.  They  formed  an  Eastern  feature  in 
the  service,  and  may  be  (Compared  with  the  Preces  of  the  Abbey 
of  Fulda,  which  hke  a  Greek  Ectene,  intercede  for  various  persons 
and  classes,  supplicate  for  a  Christian  and  peaceful  end,  and 
have  for  their  responses,  "  We  pray  Thee,  0  Lord,  hear  and  have 
mercy,"  "Giant  it,  0  Lord,  grant  it:"  also  with  a  series  of 
invocations,  followed  by  "Tu  iUum  adjuva,"  occurring  in  an  old 
form  for  an  Emperor's  coronation  in  Muratori,  Lit.  Rom.  ii.  4S3. 

But  to  confine  ourselves  to  the  Western  Litany.  It  became 
common  among  the  Gallic  churches  in  the  fifth  century,  as  it  was 
in  the  East,  to  invoke  the  Divine  mercy  in  time  of  excessive  rain 
or  drought,  by  means  of  Rogations  or  processional  supplications. 
But  these,  according  to  the  testimony  of  Sidonius  ApoUinaris 
[v.  14],  were  often  carelessly  performed,  with  lukewarmness, 
irregularity,  and  iufrequency— devotion,  as  he  expresses  it.  being 
often  dulled  by  the  intervention  of  meals.  The  shock  of  a  great 
calamity  wrought  a  change  and  formed  an  epoch.  The  illustrious 
city  of  Vienne,  already  famous  in  Christian  history  for  the  per- 
secution under  M.  Aurellus  [Euseb.  v.  1],  was  troubled  for  about 
a  year- probably  the  year  467-8  [Fleury,  xxix.  c.  38]— with  earth- 
quakes. In  the  touching  language  of  Gregory  of  Tours  [Hist. 
Francor.  ii.  31]  the  people  had  hoped  that  the  Easter  festival 
would  bring  a  cessation  of  their  distress.  "  But  during  the  very 
vigil  of  the  glorious  night,  while  Mass  was  being  celebrated,"  the 
10 


palace  took  fire,  the  people  rushed  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  Rogation  with  special  solemnity  and  earnestness. 
A  fixst  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, 
*'  voolant  eprouver  la  fervour  du  peuple  .  .  .  mais  le  chemin  parut 
trop  court  pour  la  devotion  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  deUverance.  Gregory  of  Tours  writes  that  these 
Rogations  were  "  even  now  celebrated  throughout  all  churches 
with  compunction  of  heart  and  contrition  of  spirit ;"  and  tells 
how  St.  Quintianus  in  Auvergne,  celebrating  one  in  a  drought, 
caused  the  words  "  If  the  heaven  be  shut  up,"  &c.  [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.  Fr.  ix.  21]  ;  how  St.  Gall  insti- 
tuted Rogations  in  the  middle  of  Lent  [ib.  iv.  5]  ;  how  the  bishop 
of  Paris  performed  them  before  Ascension,  "  going  tlie  round  of  the 
holy  places  "  [ix.  5].  St.  Cajsarlus  of  Aries  [a.d.  501 — 542],  in  his 
Homily  "de  Letania"  (it  became  usual  so  to  spell  the  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  full  benefit  of  this 
"  three  days'  healing  process." 

In  order  to  estimate  the  comfort  which  these  services  then 
gave,  one  must  take  into  account  not  only  such  afihctions  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.  AVe  cannot  wonder  that,  while  the 
Rogation  Mass  in  the  Old  Galilean  Missal  spe.aks  of  "sowing  in 
tears,  to  reap  in  joys,"  a  Collect  in  the  Galilean  Sacramentary 
"  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,  Gerona  in  517, 
Tours  in  567, — decreed  Rogation  observances  in  connexion  with 
a  strict  fast.  But  the  Spanish  Church,  not  liking  to  fast  in  the 
Paschal  time,  placed  its  Litanies  in  Whitsun-week  and  in  the 
autumn,  while  the  Milanese  Rogations  were  in  the  week  after 
Ascension.  We  learn  from  the  Council  of  Clovcshoo  in  747, 
that  the  English  Church  h.ad  observed  the  Rogations  before 
Ascension  ever  since  the  coming  of  St.  Augustine:  and  the 
anthem  with  which  he  and  his  companions  approached  Canter- 
bury, *'  We  beseech  Thee  {deprecamur  te),  0  Lord,  in  Thy  great 
mercy,  to  remove  Thy  wrath  and  anger  fi-om  this  city,  and  fi-om 
Thy  holy  house,  for  we  have  sinned.  Alleluia,"  was  simply  part 
of  the  Rogation  Tuesday  service  in  the  church  of  Lyons  [Martene, 
de  Ant.  Eccl.  Rit.  iii.  529].  This  urgent  deprecatory  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  affliction  of 
My  people ;"  in  the  York  sullVage,  which  miglit  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  strikingly  in  the  Ambrosian,  "  Deliver  us  not  into  the 
hand  of  the  Heathen :  Thou  art  kind,  O  Lord,  have  pity  upon 
us ;  encompass  Thou  this  city,  and  let  Angels  guard  its  walls ; 
mercifully  accept  our  repentance,  and  save  us,  O  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  difierent 


INTRODUCTION  TO  THE  LITANY. 


47 


occasion  by  Notkcr  of  St.  Gall  [see  Notes  to  Burial  Office].  Tlio 
strict  rule  which  forbade  in  Eogation  time  all  costly  garments, 
and  all  riding  on  horseback,  may  be  illustrated  by  the  decree  of 
the  Council  of  Mayence  in  813,  that  all  should  "  go  barefoot  and 
in  sackcloth  in  the  procession  of  the  Great  Litany  of  three  days, 
as  our  holy  fathers  appointed." 

This  name,  "  Ijitania  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  the  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  "sevenfold  Litany," 
using  the  term  for  the  actual  processional  company,  as  the  Litany 
of  clergy,  the  Litany  of  laymen,  that  of  monks,  of  virgins,  of 
married  women,  of  widows,  of  the  poor  and  chlldien ;  and,  in 
fact,  the  Roman  bishops  did  not  adopt  the  Rogation  Litany, 
properly  so  called,  until  the  pontificate  of  Leo  IIL,  which  began 
in  795.  This  was  some  fifty  years  after  England,  on  the  other 
hand,  had  adopted  the  Litany  of  St.  Mark's  d.ay  as  that  which 
at  Rome  was  called  the  Greater. 

But  although  in  strictness,  as  Hugh  Menard  says,  "  Litania  ad 
luctum  pertinct,"  the  Litany  was  not  always  confined  to  occasions 
of  distress  or  of  special  humiUation.  As  early  as  the  close  of  the 
fifth  century,  the  Gelasiau  Sacraraentary,  in  its  directions  for 
Holy  Saturday,  had  the  following  [Muratori,  i.  54B.  568]  :— "  They 
enter  the  sacristy,  and  vest  themselves  as  usu.al.  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  appeared  in  the  sky." 

And  so  it  became  natural  to  adopt  a  form  of  prayer  which  took 
so  firm  a  hold  of  men's  afiections,  on  various  occasions  when 
processions  were  not  used.  At  ordinations,  or  at  consecrations, 
at  the  conferring  of  monastic  habits,  at  coronations  of  Emperors, 
at  dedications  of  churches,  &c.,  it  became  common  for  the 
"  school,"  or  choir,  to  begin,  or  as  it  was  technically  called,  to 
"set  on"  (imponere)  the  Litany, — for  the  Subdeacon  to  "make 
the  Litanies," — for  the  first  of  the  Deacons  to  "make  the  Litany," 
that  is,  to  precent  its  suflrages,  [Murat.  ii.  423.  426. 439.  450.  452. 
458. 467,]  beginning  with  "  Kyrie  eleison,"  or  with  "  O  Christ,  hear 
us."  A  Litanj-  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  me.ant  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  th.at 
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-Sa.von,  [Vet.  Anal.  p. 
168,]  and  Lingard  Armorican  [Angl.  Sax.  Ch.  ii.  386].  Names 
of  Angels,  witli  St.  Peter  or  any  other  Saint,  occur  in  another, 
which  Mabillon  ascribes  to  the  reign  of  Charlemagne.  The 
Litany  in  the  Ordo  Romanus  [Bib.  Vet.  Patr.  viii.  451]  has  a  string 
of  saintly  names.  As  the  custom  grew,  more  or  fewer  Saints 
were  sometimes  invoked  according  to  the  length  of  the  procession  ; 
"  quantum  suificit  iter,"  says  the  Sarum  Processional ;  and  the 
York,  "  secundum  cxigentiam  itineris."  The  number  was  often 
very  considerable :  a  Litany  said  after  Prime  at  the  venerable 
abbey  of  St.  Germain  des  Pr6s  had,  Martene  says  [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  [ib. 
i.  859]  :  and  a  Litany  of  the  ninth  century  which  Muratori  prints, 
as  "  accommodated  to  the  use  of  the  church  of  Paris,"  has  one 
hundred  and  two  such  invocations  [Mur.  i.  74].  The  invoca- 
tions generally  came  between  the  Kyrie,  &c.  at  the  beginning. 
and  the  Deprecations  which,  in  some  form  or  other,  constituted 
the   most  essential  element  of  the  Litany.     Mr.   Palmer  thinks 


that  the  space  thus  occupied  had  once  been  filled  by  many  re- 
petitions of  the  Kyrie,  such  as  the  Eastern  Church  loved,  and 
the  Council  of  Vaison  in  529  had  recommended  ;  and  in  conse- 
quence of  which  St.  Benedict  had  applied  the  name  of  Litany  to 
the  Kyrie,  just  as,  when  invocations  bad  become  abundant,  the 
same  name  was  popularly  applied  to  them,  which  explains  the 
plural  form,  "Litanifc  Sanctorum,"  in  Roman  books.  Sometimes 
we  find  frequent  Kyries  combined  with  still  more  frequent  invoca- 
tions, as  in  a  Litania  Septena  for  seven  subdcacons  on  Holy  Satur- 
day, followed  by  a  Litania  Quina  and  Terna  [Mart.  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,"  &c.  2.  Entreaties  to  each  of  the  Divine 
Persons,  and  to  the  whole  Trinitj'.  3.  Invocations  of  Saints. 
4.  Deprecations.  5.  Obsecrations,  "by  the  mystery,"  &c.  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  Saturd.ay ;  in  the  Breviary,  just  before  the 
Ordo  Coramendationis  Anima; ;  and  in  the  Ritual,  just  before  the 
Penitential  Psalms  : — besides  the  special  Litany  which  forms 
part  of  the  Commendatio.  The  Litany  of  Holy  Saturday 
is  short,  having  three  deprecations  and  no  Lord's  Prayer. 
The  ordinary  Roman  Litany,  as  fLxed  in  the  16th  century, 
names  only  fifty-two  individual  Saints  and  Angels.  It  is  said 
on  St.  Mark's  day,  and  during  Lent,  in  choir,  and  *' extra  cho- 
rum  pro  opportunitate  temporis." 

The  Litanies  of  the  mcdia;val  English  Church  are  a  truly 
interesting  subject.  Mr.  Procter,  in  his  History  of  the  Common 
Prayer,  p.  251,  has  printed  a  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  Sarura  Litany  used  on  Easter  Eve,  St.  Mark's  day, 
the  Rog.ations,  and  every  week-day  in  Lent,  (with  certain  varia- 
tions as  to  the  Saints  invoked,)  occurs  in  the  Sarum  Breviary 
just  after  the  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  Gclasian  rule  of  three  Litanies  on  that  day  was  still  re- 
tained. In  Sarum,  a  "  Septiform  Litany  "  was  sung  in  the  midst 
of  the  choir  by  seven  hoys  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  wiis 
called  septiform,  because  in  each  order  of  saints,  as  apostles, 
martyrs,  <ic.,  seven  were  invoked  by  name.  After  "All  ye  Saints, 
pray  for  us,"  five  deacons  began  the  "Quinta-partita  Letania" 
in  the  same  place  (the  York  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  ecclesia;."  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  sub- 
deacons,  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  in  red  copes  began  a  third  Litany,  the  metrical  one 
which,  Cassander  says,  was  called  Litania  Norica,  "  Rex  sanc- 
torum Angelorum,  totum  muudum  adjuva ;"  (with  which  may  bo 
compared,  as  being  also  metrical,  what  Gibbon,  vol.  vii.  p.  76,  calls 
the  "  fearful  Litany  "  for  deliverance  from  the  arrows  of  Hun- 
garians :)  after  the  first  verse  wa-s  sung,  the  procession  set  forth 
on  its  return.  In  York,  the  third  Litany  was  sung  by  three 
priests,  and  was  not  metrical.  There  were  processions  every 
Wednesday  and  Friday  in  Lent  (on  other  Lenten  week-days  the 
Litany  was  non-processional),  the  first  words  of  the  Litany  being 
sung  "before  the  altar,  before  the  procession  started"  [Process. 
Sar.],  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,  processiaiially,  the  Kyrie  and  Christe  eleison 
with  the  Latin  equivalents,  "  Dominc,  miserere ;  Christe,  miserere ;" 
then,  "  Miserere  nobis,  pie  Rex,  Domine   Jesu   Christe."      The 


48 


INTRODUCTION  TO  THE  LITANl'. 


responses  in  this  Litany  were  curiously  varied.  The  clianter 
said,  for  instance,  "  St.  Mary,  pray  for  us ;"  and  the  choir  re- 
sponded, "K\Tie  eleison."  Again,  "St.  Michael,  pray  for  us;" 
the  response  was,  "  Christ,  hear  us."  The  York  I^itany  of  Ascen- 
sion Eve  has,  "  Take  away  from  us,  0  Lord,  our  iniquities,"  lic, 
the  response  heing  a  repetition  of  the  first  words.  Then,  "  Have 
mercy,  have  mercy,  have  mercy.  Lord,  on  Thy  people,"  &c.,  the 
response  heing  "  Have  mercy  ;"  then  "  Hear,  hear,  hear  our 
prayers,  O  Lord :"  response,  "  Hear."  The  rubric  adds,  "  Et 
dicatur  Letania  per  circuitum  ad  introitum  chori."  On  the  same 
Eve,  in  Sarum,  a  metrical  invocation  to  St.  Mary  was  chanted, 
"  Sancta  Maria,  Qujesumus,  almum  Poscere  Regem  Jure  memento; 
Salvet  ut  omnes  Xos  jubilantes."  On  St.  Mark's  day,  in  Sarum, 
as  in  the  Kogation  Litany  of  York  above  quoted,  the  suffrage 
included  "  pray  for  us,"  and  the  response  was  Kyrie.  The  S;irum 
rule  was,  "  Whatever  part  of  the  Litany  is  said  by  the  priest 
must  be  fully  and  entirely  repeated  by  the  choir,  as  far  as  the 
utterance  of  '  We  sinners  beseech  Thee  to  hear  us.'  For  then 
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  some- 
what different  form,  by  the  Breviary. 

Besides  the  Latin  Litanies  for  church  use,  the  Primer  con- 
tained one  (in  English)  which  may  be  seen  in  Mr.  Maskell's 
second  volume  of  "  Monumenta  Kitualia,"  where  he  exhibits  a 
Sarum  Primer  of  about  A.D.  1400;  with  two  other  English 
Litanies  from  MSS.  in  the  Bodleian.  A  MS.  English  Litany  of 
the  loth  ccnturj',  somewhat  different  from  these,  is  in  the 
Library  of  University  College,  Oxford. 

Coming  down  to  the  16th  century,  we  find  the  first  form  of 
our  present  Litany  in  that  of  154-1,  probably  composed  by  Cran- 
mer,  who  would  have  before  him  the  Litany  in  the  Goodly 
Primer  of  1535,  and  perhaps  the  Cologne  Litany  published  in 
German  1543,  or  Luther's  of  1543 :  and  it  was  unposed  on  the 
Clmrch  by  Henry  VIIL,  to  be  used  "  in  the  time  of  processions." 
It  retains  three  invocations  of  created  beings :  one  addressed  to 
"St.  Mary,  Mother  of  God  our  Saviour;"  a  second  to  the  "holy 
Angels,  Archangels,  and  all  holy  orders  of  blessed  spirits;"  a 
third  to  the  "holy  patriarchs,  prophets,  apostles,  martyrs,  confes- 
sors, virgins,  and  all  the  blessed  company  of  heaven."  In  Henry's 
reign  there  was  also  a  Litany  published  in  the  King's  Primer  of 
1545.  It  is  curious  that  "  procession,"  in  Cranmer's  language 
(see  a  passage  in  "  Private  Prayers,"  Parker  Soc,  pref.  p.  25), 
meant  the  actual  supplication;  and  so  in  King  Henry's.  In 
1547  the  Injunctions  of  Edward  VI.  forbade  processions  (in  the 
common  sense  of  the  word) ;  and,  borrowing  part  of  the  Sarum 
rule  above  mentioned  as  to  the  Easter  Eve  Litania  Septiformis, 
ordered  the  priests,  with  other  of  the  choir,  to  kneel  in  the 
midst  of  the  church  immediately  before  High  Mass,  and  sing  or 
say  the  Litany,  ic.,  which  Injunction  was  repeated  by  Queen 
Elizabeth  in  1559,  with  the  alteration  of  "  before  Communion," 
&c.  In  the  Prayer  Book  of  1549  the  Litany  was  ordered  to  be 
said  or  sung  on  Wednesdays  and  Fridays,  and  was  printed 
after  the  Communion ;  but  in  the  Book  of  1552  it  was  printed  in 
its  present  place,  "  to  be  used  on  Sundays,  Wednesdays,  Fridays, 
and  at  other  times,"  &c.  About  Christmas,  1558,  Elizabeth 
sanctioned  the  English  Litany  nearly  as  before,  for  her  own 
Chapel  (see  CardwcU,  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  1559  ordered  the 
Curate  to  "  say  the  Litany  and  prayers  "  in  church  every  Wed- 
nesday and  Friday  ;  but  the  Litany  of  the  procession,  in  Roga- 
tion week,  was  to  be  continued  also,  and  the  custom  of  "Beating 
the  Bounds "  of  parishes  on  Ascension  Day  still  in  some  sort 
represents  it.     [See  Note  on  Rogation  Days.] 

The  fifteenth  canon  of  1604  provides  for  the  saying  of  the 
Litany  in  church  after  tolling  of  a  bell,  on  Wednesdays  and 
Fridays.  In  the  last  review  of  the  Prayer  Book,  the  words  "  to 
be  sung  or  said"  were  substituted  for  "used,"  (both  plu-ases 
having  occurred  in  the  Scotch  Prayer  Book,)  and  are  very  carefully 
added,— an  crasm^  being  made  to  give  precedence  to  the  word 


"sung,"' — in  Cosin's  Durham  Book.  The  Litany  was  sung  hy 
two  bishops  at  the  coronation  of  George  I. 

With  regard  to  the  place  for  saying  or  singing  the  Litany,  tho 
present  Prayer  Book  in  its  rubric  before  the  51st  Psalm  in  the 
Commination,  appears  implicitly  to  recognize  a  peculiar  one, 
distinct  from  that  in  which  the  ordinary  offices  are  performed. 
As  we  have  seen,  the  Injunctions  of  Edward,  followed  herein  by 
those  of  Elizabeth,  specified  the  midst  of  the  clmrch  :  and  Bishop 
Andrewcs  had  in  his  chapel  a  faldistori/  (folding-stool)  for  this 
purpose,  between  the  western  stalls  and  the  lectern.  So  Cosin, 
as  archdeacon  of  the  East  Biding  in  1627,  inquired  whether  the 
church  had  "  a  little  faldstool  or  desk,  with  some  decent  carpet 
over  it,  in  the  middle  alley  of  the  church,  whereat  the  Litany  may 
be  said  after  the  manner  prescribed  by  the  Injunctions ;"  and  in 
his  first  series  of  Notes  on  the  Common  Prayer  he  says,  "  The 
priest  goeth  from  out  his  seat  into  the  body  of  the  church,  and 
at  a  low  desk  before  the  chancel  door,  called  the  faldstool,  kneels, 
and  says  or  sings  the  Litany.  Tide  JProph.  Joel  de  medio  loco 
infer  porticum  et  altare,^*  &c.  Compare  also  the  frontispiece  to 
Bp.  Sparrow's  Ration.ale,  and  to  the  Litany  in  Prayer  Books  of 
1662,  &c.  Cosin  gave  such  a  faldstool  to  Durham  Cathedral, 
which  is  constantly  used  by  two  priests ;  and  the  rubric  of  the 
present  Coronation  office  speaks  of  two  bishops  kneeling  in  tho 
same  manner  at  a  faldstool  to  say  the  Litany.  The  custom 
doubtless  signified  the  deeply  supplicatory  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  answer- 
ing as  foUoweth." 

In  the  present  day  there  is  a  disposition  to  make  the  Litany 
available  as  a  scp.arate  service.  Abp.  Grindall'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  th<^ 
Litany  some  hours  after  Mattins  has  prevailed :  and  we  leara  from 
Peck's  Desiderata  Curiosa,  [lib.  xii.,  no.  2 1 ,]  that  in  1730  the  mem  - 
hers  of  Ch.  Ch.  Oxford,  on  Wednesdays  and  Fridays,  went  t" 
Mattins  at  6,  and  to  Litany  at  9.  The  15th  canon,  above  referred 
to,  recognizes  the  Litany  as  a  separate  office.  Freedom  oi 
arrangement  in  this  matter  is  highly  desirable :  and  if  it  be  said 
that  the  Litany  ought  to  precede  the  Communion,  according  to 
ancient  precedent,  instead  of  being  transferred,  as  it  sometimes 
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  less  plaintive,  so  to  speak,  in  tone,  and  therefore  more  evi- 
dently congruous  with  Eucharistic  joy.  The  like  may  be  said, 
on  the  whole,  of  the  "  Preces  Pacifica;  "  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  temporary  purpose,  is  rebuked  by  Hooker  [v.  41.  4], 
and  is  not  likely  to  be  revived.  He  takes  occasion  to  speak  of 
the  "  absolute  (i.  e.  finished)  perfection  "  of  our  present  Litany  : 
Bp.  Cosin,  in  his  Devotions,  uses  the  same  phrase,  and  calls  it  "  this 
principal,  and  excellent  prayer"  {excellent  being,  in  the  English  of 
bis  day,  equivalent  to  matchless) ;  and  Dr.  Jebb  describes  it  as  "  a 
most  careful,  luminous,  and  comprehensive  collection  of  the  scat- 
tered treasures  of  the  Universal  Church"  [Choral  Service,  p.  423]. 

It  has  clearly  two  main  divisions  :  I.  From  the  beginning  to 
the  last  Kyrie,  before  the  Lord's  Prayer.  This  part,  says  Bp. 
Sparrow,  may  be  considered  as  less  solemnly  appropriated  to  tho 
priest  than  the  second  part :  and  in  some  choirs  a  lay-clerk  chants 
it  along  with  the  priest.  II.  From  the  Lord's  Prayer  to  the 
end.  The  first  part  may  be  regarded  as  having  five,  the  second 
part  fonr,  subdivisions. 

'  In  fact  there  is  a  direction  exactly  opposite  in  an  Occasional  Service  of 
Queen  Elizabeth's  reign,  exhorting  the  people  to  spend  a  quarter  of  an  hour 
or  more  in  private  devotion  between  Morning  Prayer  and  tlie  Communion. 

^  See  also  a  note  on  the  expanded  Kyrie  Eleison  ia  the  Communion 
£-'-.ice. 


THE   LITANY. 


Matt.vi.  9.  14. 
Luke  XV.  18,  19. 
Lam.  Hi.  19,  20. 
Rev.  in.  17. 


lohn  V.  23. 
Isa.  xlviii.  17. 
*  Ps.  xix.  15. 
Luke  xvii.  13. 


Acts  V.  3,  4. 
John  XV,  26. 
Acts  ii.  33.  39. 
Rom.  viii.  26. 


Matt.  iii.  IG,  17. 

ixviii.  19. 
2  Cor.  xiii.  14. 
Micah  Tit.  18,  19. 


Exod.  XX.  5. 
Ps.  cvi.  6. 
Isa.  Ixiv.  9. 
Joel  ii.  17. 
1  Pet.  i.  18,  19. 
Ps.  xxxix.  13. 
Mai.  iii.  17. 


TT  Sere  foUoivelh  the  Lit  any  ^  or  General  Sap- 
plicaflon,  to  he  sung  or  said  after  Morn^ 
ing  JPrayer  upon  Sundays^  Wednesdays,  and 
Fridays,  and  at  other  times  token  it  shall  he 
commanded  hy  the  Ordinary. 

OGOD   the    Father,  of  heaven  t 
have   mercy   iijjon   us  miserable 
sinners. 

0  God  the  Father,  of  heaven  \  have 
mercy  upon  us  miserable  sinners. 

O  God  the  Son,  Redeemer  of  the 
world  J  have  mercy  upon  us  miserable 
sinners. 

0  God  the  Son,  Redeemer  of  the 
world  t  have  mercy  upon  us  miserable 
sinners. 

O  God  the  Holy  Ghost,  proceeding 
from  the  Father  and  the  Son  i  have 
mercy  upon  us  miserable  sinners. 

0  God  the  Holy  Ghost,  proceeding 
from  the  Father  and  the  Son  «  have 
mercy  tipon  us  miserable  sinners. 

O  holy,  blessed,  and  glorious  Trinity, 
thi-ee  Persons,  and  one  God  «  have 
mercy  upon  us  miserable  sinners. 

0  holy,  blessed,  and  glorious  Trinity, 
three  Persons,  and  one  God  t  have  mercy 
iipon  us  miserable  sinners. 

Remember  not.  Lord,  our  offences, 
nor  the  offences  of  our  forefathers, 
neither  take  thou  vengeance  of  our 
sins  :  spare  us,  good  Lord,  spare  thy 
people,  whom  thou  hast  redeemed  with 
thy  most  precious  blood,  and  be  not 
angry  with  us  for  ever. 

Spare  us,  good  Lord. 


TJATER  de  ccelis   Deus: 
-L  nobis. 


miserere  Salisbury  Use. 


Fdi  Redemptor  mundi  Deus  : 
rere  nobis. 


mise- 


Spiritus    Sancte     Deus    :  miserere 
nobis. 


Sancta  Trinitas,  unus  Deus :  mise- 
rere nobis. 


Here  followed  the 
IjivocationB  of 
Saints,  with 
the  Response, 
"  Ora  pro  no- 
bis," after  eiLch. 


Ne  reminiscaris,  Domine,  delicta 
nostra,  vel  parentum  nostrorum :  neque 
vindictam  sumas  de  peccatis  nostris. 
Parce,  Domine,  parce  populo  tuo,  quem 
redemisti  pretioso  sanguine  tuo  :  ne  in 
seternum  irascaris  nobis. 


O  Ood  the  Father]  The  old  Sarum  Litany  prefixes  to  this, 
"  Kyrie  eleison,  Christe  elcison :"  then,  "  Christe,  audi  nos." 
The  Roman  has  a  complete  Kyrie,  with  "Christe,  audi  nos; 
Christe,  exaudi  nos."  The  Litany  of  Ordo  Eomanus,  and  the 
Utrecht  Litany,  have  also  "  Salvator  mundi,  adjuva  nos."  An 
Amhrosian  Baptismal  Litany  has  Kyrie  thrice,  "Domine  miserere" 
thrice,  and  "  Christe,  libera  uos  "  thrice,  with  the  response  "  Sal- 
vator Ubera  nos." 

Of  heaven]  i.e.  from  heaven,  "de  ccelis."  The  phrase  comes 
from  Luke  xi.  13,  6  naTTjp  &  e|  ovpavov,  your  Father  who  heareth 
from  heaven.  Cf.  2  Chron.  vl.  21.  "Exaudi  .  .  .  .  de  ccelis," 
Vulg. 

Miserable  sinners']  Added  in  1544. 

Proceeding  from,  t|-e.]  Added  in  1544.  The  Utrecht  has, 
"Spiritns  Sancte,  lenigne  Deus." 

0  holy,  blessed,  cjc]  The  address  was  thus  amplified  in  154i4, 


partly  from  the  old  Sarum  antiphon  aftertho  Athanasian  Creed, 
for  Trinity  week  :  "  O  beata  et  benedicta  et  gloriosa  Trinitas, 
Pater  et  Filius  et  Spiritns  Sanctus." 

Semember  not]  Before  15M,  these  words  formed  part  of  the 
antiphon  which  was  added  to  the  Penitential  Psalms  as  prefixed 
to  the  Litany.  In  the  original,  after  "ne  in  a;temum,"  &c. 
came,  "  et  ne  des  hajreditatem  tuam  in  perditionem  :  ne  in 
aeternum  obliviscaris  nobis."  But  there  was  also,  just  before  the 
special  Deprecations,  and  after  the  invocations  of  Saints,  "  Pro- 
pitius  esto :  Parce  nobis,  Domine."  The  word  "good"  was  inserted 
in  1544.  The  sins  of  fathers  may  be  visited  on  children  in 
temporal  judgments.  It  is  much  to  be  observed  that  the  whole 
of  what  follows  down  to  the  Kyrie,  is  one  continuous  act  of  wor- 
ship offered  to  our  Blessed  Lord ;  and  it  is  this  which  gives  the 
Litany  such  peculiar  value  in  days  when   His   Divinity  ia   too 

often  but  faintly  realized. 

H 


50 


THE  LITANY. 


Chron.  iv.  10. 
Ps.  xci.  9.  10.  13. 
2  Cor.  ii.  11. 
Rom.  i.  IS. 
2  Tliess  i.  7—3. 


Matt.  vi.  13. 


2  Cor.  iv.  4. 
Gal.  V.  26. 
1  Pot.  ii.  1,  2. 
1  John  iv.  20. 


I  Cor.  vi.  S,  9, 

10. 
Mark  iv.  IS,  19. 
1  John  ii.  16,  17. 
Rev.  xii.  9. 


Ps.  xxxix.  8. 

.xlvi.  1—3. 
1  Kings  viii.  37. 
39. 


From  all  evil  and  miscliief;  from 
sin ;  from  the  crafts  and  assaults  of  the 
devil ;  from  thy  wrathj  and  from  ever- 
lasting damnation, 

Good  Lord,  deliver  us. 


From  all  blindness  of  heart;  from 
pride,  vain-g-lorj-,  and  hypocrisy;  from 
envy,  hatred,  and  malice,  and  all  un- 
charitableness. 

Good  Lord,  deliver  us. 

From    fornication,    and    all    other 
deadly  sin;  and  from  all  the  deceits  of 
the  world,  the  flesh,  and  the  devil, 
Good  Lord,  deliver  us. 

From  lightning  and  tempest ;  from 
plague,  pestilence,  and  famine;  from 


Ah  omni  malo  :  Libera  nos,  Domine.  Salisbury  Use. 
Ab  iusidiis  diaboli :  Libera  .... 
Ab  infestationibus  dsemonum :  Li- 
bera .... 
[A  Ventura  ira  :   Libera  .  .  .  .]  [yo't  use.] 

A  danmatione  perpetua :  Libera  .... 

A  ca;eitate  cordis  :  Liliera  ....         Salisbury  Use. 
[A  peste  superbite  :  Libera  .  .  .  .]      [^ork  use.] 
Abappetituinanisgloriae:  Libera. . .  Salisbury  Use. 
Ab  ira,  et  odio,  et  omni  mala  volun- 
tate :  Libera  .... 

A  spiritu  fornicationis :  Libera  .... 


A  fiilgure  et  tempestate :  Libera  . .  . . 
A  subitanea  et  improvisa  morte :  Li- 
bera .... 


From\  These  Deprecations,  which  in  the  old  Litanies,  as  in  the 
present  Roman,  were  broken  up  into  separate  forms,  each  relating 
to  one  topic,  were  in  1541  combined  in  groups,  as  at  present ; 
probably  in  order  to  give  more  intensity  and  energy  to  the 
"Deliver  us."     The  like  was  done  with  the  Obsecrations. 

All  eml\  Sanim,  York,  Hereford,  Carthusian,  Dominican,  and  the 
old  Ordo  Romanus ;  Litania  Latina  in  Luther's  Enchiridion,  1543. 

Mischief]  Added  to  the  old  form  in  1544. 

Sin]  Added  in  1544,  from  the  Litany  in  the  Primer  of  1535. 
The  Roman  has  it,  and  it  is  in  Hermann  of  Cologne's  Simplex  et 
Pia  Deliberatio,  translated  from  German  into  Latin  in  1545; 
his  Litany  is  nearly  identical  with  that  of  Luther  named  above. 

Crafts  and  assaults]  Two  distinct  modes  of  diabolic  attack, 
secret  and  open.  "  Snares  of  the  devil"  are  in  Ordo  Romanus, 
&c.     Compare  2  Cor.  ii.  11. 

Assaults]  Not  in  York  nor  in  Roman,  but  in  Dominican 
[Brev.  Ord.  Pr;rdic.]. 

Thy  ivrath]  Roman  has  this;  and  so  the  Ordo  Romanus.  Y'ork 
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  "  Tliy  wrath  "  [Marteue  i.  858,  &c.].  The  Narbonne 
had,  "  From  Thy  wrath  greatly  to  be  feared." 

Everlasting  damnation]  Saruui,  Hereford,  Utrecht,  Cistercian, 
Dominican  have  "perpetual"  [compare  Roman,  "a  morte  per- 
petua"]. If  the  force  of  tliis  Deprecation  can  be  evaded  in  the 
interests  of  Universalism,  no  words  can  retain  any  meaning. 
York  combines  "  sudden  and  eternal  death." 

Blindness  of  heart]  This,  which  is  in  Sarum  and  Utrecht,  not 
in  York  nor  Roman,  was  derived  from  the  Vulgate  of  Eph.  iv.  18, 
"  propter  cajcitatein  cordis  sui :"  but  the  word  iripaiaiv  should 
rather  be  rendered  "  hardness,"  or  "  callousness." 

Pride]  York  and  Utrecht  more  emphatically,  "  the  plague  of 
pride."   Not  in  Roman.   The  Carthusian  has,  "  the  spirit  of  pride." 

Vain-glori/]  Shortened  from  Sarum,  "the  desire  of  vain- 
glory."    Not  in  Roman. 

Si/pocris;/]  Added  in  154i. 

Envy]  Added  in  15M.  We  do  not  specify  anger,  as  Sarum 
and  York  do. 

Hatred]  Here  Sarum,  York,  Roman  agree. 

Malice,  ^c.-]  Sarum,  York.  Roman,  Utrecht,  Dominican,  "all 
ill-will." 

Fornication]  Sarum,  Roman,  Carthusian  have  "the  spirit  of 
fornication;"  and  Sarum  adds,  "from  all  uncleanness  of  mind 
and  body,"  which  U  in  Hereford,  Utrecht,  Carthusian,  Dominican ; 


so  York,  "  from  all  uncleannesses  .  .  .  ."  Sarum  further  adds, 
"from  unclean  thoughts;"  so  Domiuican. 

Beadhi  sin]  In  1541  "all  deadly  sin."  "Other"  added  in 
1549.  This  phrase  has  been  more  than  once  objected  to.  The 
Committee  of  the  House  of  Lords,  in  1611,  suggested  "  ^WeroiM 
sin,"  doubtless  fi-om  dislike  of  the  Roman  distinction  of  mortal 
and  venial  sins.  The  Puritan  divines,  at  the  Savoy  Conference, 
made  a  similar  suggestion,  observing,  that  the  wages  of  sin,  as 
such,  were  death.  The  Bishops  answered,  "  For  that  very  reason, 
'  deadly  '  is  the  better  word."  They  therefore  must  have  under- 
stood the  phrase  to  refer  to  all  wilful  and  deliberate  sin.  At  the 
same  time  it  must  be  remembered,  that  among  wQful  sins  there 
are  degrees  of  heinousness.  "  It  would  be  introducing  Stoicism 
into  the  Gospel,  to  contend  that  all  sins  were  equal."  [Dr. 
Puscy's  Letter  to  Bishop  of  Oxford,  p.  liii.] 

Deceits  of  the  world,  the  flesh]  Added  in  1544 ;  but  Y''ork 
has  "from  fleshly  desires."  So  Utrecht,  Carthusian,  "from 
wicked  concupiscence."  "Deceits  of  the  devil,"  in  fact,  is  a 
repetition  of  "  crafts  of  the  devU,"  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  satis- 
faction and  of  permanence,  &c.,  which,  as  the  Apostle  reminds 
us,  have  no  reality.     [1  John  ii.  17.     Compare  1  Cor.  vii.  31.] 

Lightning  and  tempest]  Sarum,  Roman ;  not  York  nor  Here- 
ford. Hermann  has  it;  and  a  Poitiers  Litany  [Mart.  iii.  438] 
has,  "  That  it  may  please  Thee  to  turn  away  malignitatem  tern- 
pestatum."  Thunder-storms  impelled  St.  Chad  to  repair  to  church, 
and  employ  himself  in  prayer  and  psalmody ;  being  asked  why  he 
did  so,  he  cited  Ps.  xviii.  13.  [Bede  iv.  3.]  There  are  two 
Orationes  "  contra  fulgura,"  and  one  "  ad  reiwUendam  tempesta- 
tem,"  in  St.  Gregory's  Sacramentary,  ed.  IMeuard. 

Plague,  pestilence]  Sarum,  Y'ork,  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.  Dnnstan'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  IMartene,  has  "from  all  want  and 
famine." 

Sattle]  York  has,  "  fi«m  persecution  by  Pagans,  and  all  our 
enemies,"  like  the  Anglo-Saxon  Litany.  The  Roman  and 
Dominican  deprecate  "war."  So  Primer  of  1535,  and  Hermann. 
Dunstan's  and  Fleury  mention  slaughter. 


THE  LITANY. 


51 


£ccl.  ix.  12. 
Ps.  xxxix.  5. 

Isa.  xlvi.  4. 

Ps.  Ixiv.  5. 

1  Sam.  XV.  23. 
Gal.  V.  19,  20. 

2  Tim.  iv.  3. 

1  Cor.  i.  10.  iii.  3. 
Rom.  ii.  4,  5. 
Isa.  V.  24. 


2  Tim.  iv.  18. 


Matt.  i.  21—23. 
1  Tim.  iii.  IG. 


battle   and  murder^  and  from  sudden 
death, 

Good  Lord,  deliver  us. 
From  all  sedition,  privy  conspiracy, 
and  rebellion  ;  from  all  false  doctrine, 
lieresy,  and  seliism ;  from  hardness  of 
heart,  and  contempt  of  thy  Word  and 
Commandment, 

Good  Lord,  deliver  us. 
By  the  mystery  of  thy  holy  Incar- 
nation ;    by   thy   holy   Nativity   and 


Per  mysterium  sanctee  Incarnationis  saiisimry  ose. 
tiiffi :  Libera  .... 


Murder]  Added  1544.  Hermann  lias  it.  The  Latin  Book  of 
1560  has  "  hitroeinio." 

Sudden  deat/i]  This  is  in  the  Sarum,  "  sudden  and  unforeseen 
death."  York  prefixes  "  sudden "  to  "  eternal  death."  The 
Roman  agrees  with  the  Sarum.  So  Hermann,  adding  "  evil." 
The  same  deprecation  is  in  the  Rogations  of  Lyons.  The  Puritans 
objected  that  "the  godlj'  should  always  be  prepared  to  die." 
Hooker  replies,  in  one  of  his  most  beautiful  and  thoughtful 
chapters  [E.  P.  v.  46],  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  "  importetli 
a  twofold  desire,"  (1)  For  some  "convenient  respite;"  (2)  If 
that  be  denied,  then,  at  least,  "  that  although  death  unexpected 
be  sudden  in  itself,  nevertheless,  in  regard  of  our  prepared  minds, 
it  may  not  be  sudden."  Archbishop  Hutton,  of  York,  before  the 
Hampton  Court  Conference  was  held,  explained  this  as  implying 
a  condition,  "  if  it  be  Thy  will,"  supposing  "  sudden  "  were  taken 
Bimply;  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  in  the  Bodleian,  "  worn  by  the  daily  use "  of 
Bishop  Uuppa,  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  bo  prepared  for  it : 
for  by  the  same  reason,  we  should  not  pray  against  any  tempta- 
tions." At  the  Savoy  Conference,  the  Puritans  again  raised  the 
old  objection,  and  proposed  to  read,  "  from  dying  suddenly  and 
unprepared."  The  Bishops  replied,  "  From  sudden  d"ath,  is  as 
good  as  from  dying  suddenly ;  which  we  therefore  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,  will  never  be  surprised  by 
death." 

Sedition']  In  1544,  from  Primer  of  1535.  Hermann,  "  a 
seditione  et  simnltate." 

Frivy  conspiracy]  In  1544.  After  this,  in  1519  and  1553, 
came,  "  fi-om  the  tyranny  of  the  Bishop  of  Rome,  and  all 
his  detestable  enormities,"  which  was  omitted  under  Elizabeth  ; 
and  Cosin,  in  bis  First  Series  of  Notes,  says  that  the  Puritans  (of 
James  the  First's  time)  wished  to  have  it  restored.  It  had  been 
in  the  Primer  of  1545,  with  "  abominable"  for  "detestable." 

Mehellion]  Added,  for  obvious  reasons,  in  1661,  by  Cosin. 

False  doctrine,  heresy]  In  1544.  Hermann,  "  ab  omni 
errore." 

Schism]  In  1661.     The  Primer  of  1535  had  had  "  schismies." 

Hardness  of  heart,  and  contempt,  S^c]  In  1544.  Compare 
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  infiiction,  provoked  by  habitual 
inditTerence  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  m.ay  well  implore  Him, 
also,  to  keep  us  from  the  terrible  possibility  of  ignoring,  and 
practically  despising.  His  revelation  and  His  commands.     Com- 


pare the  beautiful  Parisian  Litany  of  the  Holy  Name  of  Jesus, 
"  from  neglect  of  Thy  inspirations,  Jes\is,  deliver  us." 

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  Ufe  has  its  appropriate  saving  energy  ;  that 
virtue  goes  out  of  each,  because  each  is  the  act  of  a  Divine 
Person,  and  has  a  Divine  preciousness.  When,  therefore,  we 
say,  "  Deliver  us  hy  Thy  Nativity,  hy  Thy  Temptation,"  &c.,  we 
do  not  merely  ask  Him  to  remember  those  eveuts  of  His  human 
life,  but  we  plead  them  before  Him  as  mystically  effective,  as 
instinct  with  Ufe-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  efl'ace  the  distinction  between  it  and  all 
other  parts  of  the  "  Qilconomy,"  in  regard  to  His  office  as  the 
Lamb  of  God,  would  be  an  indication  of  theological  unsounduess. 
At  the  same  time  it  is  also  true  that,  in  St.  Leo's  language,  all  our 
Lord's  acts,  as  being  related  to  His  atoning  Passion,  are  "  sacra- 
mental," as  well  as  "exemplary;"  His  Nativity  is  our  spiritual 
hirtli.  His  Resurrection  our  revival.  His  Ascension  our  advance- 
ment. They  are  not  only  incentives  and  pattcrus,  but  efficient 
causes  in  the  order  of  grace.  So  St.  Bernard,  in  his  second 
Pentecost  Sermon,  says  that  His  Conception  is  to  cleanse  ours.  His 
Resurrection  to  prepare  ours,  &c.  More  vividly,  St.  Anselm,  in 
his  fifteenth  Prayer,  "  O  most  sweet  Lord  Jesus,  by  Thy  holy 
Annunciation,  Incarnation  ....  Infancy,  Youth,  Baptism,  Fast- 
ing ....  scourges,  buffets,  thorny  crown,"  kc.  But  the  deepest 
and  tenderest  expression  of  this  principle  (surpassing  even  Bishop 
Andrewes's  obsecrations,  "  by  Gethsemane,  Gabbatha,  Golgotha," 
&c.)  is  in  the  medioeval  Golden  Litany,  printed  by  Maskell,  Mon. 
Rit.  ii.  244,  "By  Thy  great  meekness,  that  Thou  wouldst  bo 
comforted  by  an  angel,  so  comfort  me  in  every  time  ....  For  that 
piteous  ciy,  in  the  which  Thou  commendcdst  Thy  soul  to  Thy 
Father,  our  souls  be  commended  to  Thee,"  &c.  The  coarse  and 
heartless  fiinaticism,  which  could  cavil  at  these  obsecrations  as 
"  a  certiiin  conjuring  of  God,"  was  characteristic  of  John  Knox 
and  his  friends.  They  so  expressed  themselves  when  criticizing 
the  Litany  ("  certain  suffrages  devised  of  Pope  Gregory  "),  in  a 
letter  to  Calvin  against  the  Prayer  Book  of  1552.  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  thu 
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,  combiniug  two  Natures  in 
Thy  single  Divine  Person,  without  confusion,  and  without 
severance ;  so  that,  in  the  Virgin's  womb,  Tliou  didst  bring  God 
and  man  together,  undergoing  all  the  conditions  of  infant  life. 
Thyself  unchangeably  the  Creator  and  Life-giver."  The  Romiin 
adds,  "  By  Thine  Advent."  Utrecht  has  "  By  Thine  Annuncia- 
tion, by  Thine  Advent  and  Nativity." 

Thy  holy  Nativity]  After  Hereford.  Sarum  has  only  "  Thy 
Nativity:"  so  Ordo  Romanus.  "Holy,"  however,  is  in  the 
Sarum  Primer  [MaskeU,  ii.  102].  The  Latin  book  of  1560 
H  2 


52 


THE  LITANY. 


J-.""^ !':'•,"■,-'•  Circumcision  :  by  thy  Baptism,  Fast- 
Man,  m-u — 1j.  J      j^       J  1  J 

iv.  1, 2.  jjig^  and  Temptation, 

Fs.  Ixxix  !>. 


Li:ke  xxii.  44. 
Matt.  xxvi.  3S. 
Thil.  ii.  8. 
1  Coi.  XV.  3,  4. 
Eph.  iv.  8. 
Acts  iL  1—4.  32, 
33. 


•  P3    xliv.  2G. 


Good  Lord,  deliver  as. 


By  tliine  Agony  and  bloody  Sweat ; 
by  thy  Cross  and  Passion  j  by  th^' 
precious  Deatli  and  Burial;  by  thy 
glorious  Resurrection  and  Ascension  ; 
and  by  the  coming  of  the  Holy  Ghost; 
Good  Lord,  dcdiver  us. 


In  all  time  of  our  tribulation ;  in  all 
time  of  our  wealth;    in  the  hour  of 

«   i  Itll.  IV.  o. 

1  Sam.  xxvi.  24.    death,  and  in  the  day  of  judgment. 

Good  Lord,  deliver  un. 


John  xvi.  33. 
Piov.  XXX.  8,  9 
Ps.  xxxi.  5. 
2  Tim.  iv.  8 


[Per   sanctam   Nutivitatem   tuam  :  [Hereford  us  ] 

Libera  .  .  .  .] 
Per  sanctam  Circumcisionem  tuam  :  Salisbury  Use. 

Libera  .... 
Per  Baptismum  tuum  :  Libera  .... 
Per  Jejmiium  tuum  :  Libera  .... 
Per   Crucem   et    Passionem    tuam : 

Libera  .... 
Per  pretiosam  Mortem  tuam :   Li- 
bera .... 
Per  gloriosam  Resurreetionem  tuam : 

Libera  .... 
Per     (admirabilem)     Ascensionem 

tuam  :  Libera  .... 
Per  adveutum  Sancti  Spiritus  (Para- 

cliti)  :  Libera  .... 
In  hora  mortis:   (Succurre  nobis), 

Doniine. 
In  die  judicii :  Libera  nos,  Domine. 


made  "  Nativity,  Circumcision,"  &c.,  dependent  on  "  mysterium." 
York  has  no  mention  of  the  Nativity. 

Circumcisioii]  Sarum  has  "  holy  Circumcision."  It  is  not  in 
the  present  Roman,  hut  in  two  old  Roman  forms  in  Menard's 
notes  to  the  Gregorian  Sacrameutary  [741  and  923].  The 
Parisian  of  the  Holy  Name  places  after  "  Nativity,"  "  Thine 
infancy,  Thy  most  Divine  life,  Thy  lahours."  Sarum  Litany  for 
the  Dying  adds  "  apparitionem  tuam ; "  and  Utrecht  has,  "  cir- 
cumcisionem et  ohlationem  tuam." 

Baptism,  Faslhiff]  Sarum,  "  by  Thy  Baptism,  by  Thy  Past- 
ing." Roman  combines  "  Baptism  and  holy  Fasting."  Utrecht, 
"Baptism  and  Fasting."  Sarum  Primer,  "Thy  Baptism  and 
much  other  penance  doing." 

Temptation^  1544.  Primer  of  1535,  and  Hermann,  "tempta- 
tions." Golden  Litany,  in  Maskell,  "  The  tempting  of  the  fiend 
in  the  desert." 

Affont/  and  blood:/  Sii'saf}  1544.  So  Hermann.  Golden 
Litany,  "  For  that  agony  in  which  Thou  ofiercdst  Thee  wilfully 
to  death,  obeying  Thy  Almighty  Father;  and  Thy  bloody  sweat." 
Primer  of  1535,  "Thy  painful  agony,  in  sweating  blood  and 
water." 

Cross  and  Passion']  So  Sarum,  Roman,  York  for  Easter  Eve, 
and  Anglo-Saxon  (probably  an  old  York  form),  in  Proctor,  p.  231, 
and  Hermann.  Mabillon's  Anglican,  or  Armorican,  Hereford, 
Utrecht,  Carthusian,  Cistercian,  Dominican,  have  "  Passion  and 
Cross;"  so  Sarum  for  the  Dying.  This  is  the  more  natural 
order.  Sarum  Primer,  "  Thy  holy  Passion."  The  Tours  omits 
"  Thy  Cross,"  which  forms  the  oidy  obsecration  in  the  Corbcy 
IIS.  ],itaiiy  [Menard,  note  380],  and  in  the  Litany  of  the  ninth 
century,  in  Muralori,  i.  7G.  The  Golden  Litany  dwells  with 
intense  tenderness  on  all  the  details  of  the  Crucifixion,  and  on 
some  points  which  are  traditional  or  legendary.  Parisian  of  the 
Holy  Name,  "Tliine  Agony  and  Passion,  Thy  Cross  and  for- 
saking,—/anjuore*  tuos." 

Precious  Death']  Sarum.  So  in  Sarum  Litany  for  the  Dying, 
"piissimam  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."  "  Thy  Death  and  Burial,"  in  Roman,  Utrecht,  Stras- 
burg,  for  Easter  Eve,  Primer  of  1535,  Hermann,  Parisian. 

Thy  glorious  Resurrection]  So  Sarum,  Hereford,  Narbonne, 
Moisae,  Cistercian,  Carthusian,  Dominican,  Sarum  and  Parisian 
Litanies  for  the  Dying.  Anglo-Saxon,  York,  Strasburg,  Utrecht, 
Roman,  and  ordinary  Parisian,  "  holy  Resurrection." 

Mceusion]    Anglo-Saxon,   Sarum,   York,    Hereford.   Roman, 


Moisae,  Narbonne,  Cistercian,  Carthusian,  Dominican,  Parisian, 
prefi.K  "  admirabilem  "  to  "  Ascensionem ;"  Strasburg  and  Utrecht 
have  "  glorious."  Remiremont,  "  radiant."  Golden  Litany, 
"  wonderhil  and  glorious."  Parisian  of  the  Holy  Name  has, 
after  "Ascension,"  "by  Thy  joys,  by  Thy  glory." 

The  coming  of  the  Holt/  Ghost]  Sarum,  for  the  Dying,  "The 
coming  of  the  Holy  Ghost,  the  Paraclete;"  so  Ordo  Romanus, 
present  Roman,  and  Hermaim.  "  The  Paraclete  "  was  omitted 
in  1544,  as  in  Primer  of  1535.  Sarum,  York,  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."  Tours  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  1533,  "  in  time  of  our  tribulations,  in  the  time  of  our 
felicity;"  Hermann,  "in  all  time,"  &c.  The  Scottish  and 
American  Books  have  "  prosperity  "  for  "  wealth."  The  suflVage 
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.  G.  See  too 
the  remarkalile  case  of  Ahaz,  2  Chron.  xxviii.  22,  and  the  awful 
picture  in  Rev.  xvi.  11.]  Sullering  often  hardens,  instead  of 
softening  the  heart ;  and  therefore  "  not  without  reiison  has  the 
Church  taught  all  her  faithful  chiklren  to  say.  Suffer  us  not .  .  . 
for  any  pains  of  death  to  fall  from  Thee !"  [Mill,  Univ.  Sermons, 
p.  332.]  The  trials  of  prosperity  [Dent.  viii.  14.  Jer.  v.  24;  and 
Uzziah's  case,  2  Chi-on.  xxvi.  16,  &c.]  are  more  commonly  recog- 
nized. Even  the  Greeks  knew,  as  an  ethical  commonplace,  tliii' 
it  was  hard  to  bear  success  without  insolence  and  moral  deprava 
tion.  [Ar.  Eth.  iv.  8.]  It  is  the  Christian's  wisdom  and  hap- 
piness to  learn  the  secret  of  strength  against  both  these  forms 
of  trial,  as  St.  Paul  learned  it.     [Phil.  iv.  12.] 

In  the  hour  of  death]  So  Sarum  and  Hereford,  adding,  as  the 
response,  "  Succour  us,  O  Lord."  This  sufl'rage,  for  which  York 
substitutes  "  from  the  pains  of  hell,"  comes  before  the  obsecra- 
tions in  Benedictine  of  M.  Cassino. 

In  the  day  of  judgment]  Sarum,  York,  Hereford,  Roman,! 
Ordo  Romanus,  Utrecht,  Dominican,  &c.  The  vernacular  I 
I..itanies  in  Maskell  have,  "  In  the  day  of  doom."  Golden 
Litany,  "  Succour  us,  most  sweet  Jesu,  in  that  fearful  day  of  the 
strict  judgment."  Compare  the  Dies  Ira.  The  following  is  a 
tabular  view  of  the  Deprecations  and  Obsecrations  of  the  Sarum 
and  Roman  Litanies. 


I 


THE  LITANY. 


53 


t  o'^'r^V"''  '"■        ^^  sinners  do  beseech  thee  to  hear 
/■'^I'cvu.'t!'  "s,    O   Lord   God;  and  that  it   maj' 

please  thee  to  rule  and  govern  thy  holy 
Clmrch  universal  in  the  right  way  ; 
Jonah  i.  11  jfg  hescecli  flice  io  hear  ns,  good  Lord. 

Artlxm''"'  ^\^^i  it  may  please  thee  to  keep  and 

2Kingsxviii.5,(i.  strengthen  in  the  true  worshipping  of 
thee^  in  righteousness  and  holiness  of 
life,    thy    Servant     VICTORIA,   our 
most  gracious  Queen  and  Governor ; 
Ps.  V.  1, 2.  We  beseech  fhee  to  hear  %is,  good  Lord. 

That  it  may  please  thee  to  rule  her 


Ps.  xvii.  5. 
Ixxxvi.  II. 

rrov.  xxi.  42.       heart  in  thy  faithj  fear,  and  love,  and  that 


xxix.  25. 


she  may  evermore  have  affiance  in  thee, 
and  ever  seek  thy  honour  and  glory ; 
We  beseech  thee  to  hear  us,  good  Lord. 


Peccatores  :  Te  rogamiis,  audi  nos.    Salisbury  tfc. 

Ut  [sanctam]  Eeclesiam  tuam  [Ca-  f^'"''  ^^^1 
tholicam]    regere    (et   defensare)    dig-     ord.J"' 
neris  :  Te  rogamus,  audi  nos. 

Ut  Regi  nostro  et  principibus  nos-  Salisbury  use. 
tris  pacem  et  veram  concordiam  atque 
victoriam    donare  digneris  :  Te  roga- 
mus,  audi  nos. 


Sarum.  Homan. 

From  all  evil  (also  in  York  and     From  all  e%Tj. 

Hereford). 
From  the  snares  of  the   devil     Prom  all  sin. 

(Y.  H.). 
Prom     everlasting    damnation     From  Thy  wrath. 

(H.). 
Prom  perils  imminent  for  our     Prom   sudden   and    unforeseen 

sins.  death. 

From  assaiJts  of  demons.  From  the  snares  of  the  devil. 

From  the  spirit  of  fornication.       From  the  scourge  of  earthquake. 
From  the  desire  of  vain-glory.        Fi-om  anger  and  hatred,  and  all 

ill-will. 
Prom  all  uncleanHcss  of  mind     From  the  spirit  of  fornication. 

and  body  (Y.  H.). 
From  anger  and  hatred,  and  all     From  lightning  aud  tempest. 

ill-will  (Y.). 
From  unclean  thoughts.  From  everlasting  death. 

From  blindness  of  heart. 
From  lightning  and  tempest. 
From   sudden   and    unforeseen     From   pestilence,    famme,    and 

death  (Y.  sudden).  war. 

By  the  mystery   of  Thy   holy     By  the  mystery  of  Thy  holy  In- 

Incarnation  (Y.  H.).  carnation. 

By  Thy  Nativity  (H.  holy).  By  Thine  Advent. 

By  Thy  holy  Clrcumcisiun.  By  Thy  Nativity. 

By  Thy  Baptism.  By  Thy  Baptism  and  holy  Fast- 

ing. 
By  Thy  Fasting. 
By  Thy  Cross  and  Passion  (H.     By  Thy  Cross  and  Passion. 

Passion  and  Cross). 
By  Thy  precious  Death.  By  Thy  Death  aud  Burial. 

Bv  Thy  glorious  Kesurrection     By  Thy  holy  Resurrection. 

"(H.  Y.  holy). 
By   Thy   wonderful   Ascension     Bv  Thy  wonderful  Ascension. 

(Y.  H.). 
By  the  grace  of  the  Holy  Ghost     By    the   coming   of  the   Holy 

the  Paraclete  (Y.  H.).  Ghost  the  Paraclete, 

lu  the  hour  of  death,  succour 

us,  O  Lord  (H.). 
In  the  day  of  judgment,  deliver     In  the  d.ay  of  judgment. 

us,  O  I-ord  (Y.  H.). 

We  sinners']  Here  begin  the  Petitions,  or  Supplications ; 
introduced  by  a  confession  of  our  sinfulness.  So  in  Sarum, 
York,  Hereford,  Roman,  Cistercian,  Carthusian,  Dominican,  &c., 
"  We  sinners  beseech  Thee  to  hear  us."  lu  some  the  suffrage  is, 
"  We  sinners,"  and  the  response,  "  Beseech  Thee,  hear  us."  But 
the  Dominican  makes  the  reader  say  the  whole,  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 


Litauy  of  1541,  which  joined  this  with  the  suifi-age  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."  Afterwards,  in  Sarum,  Hereford,  Do- 
minican, come  two  suffrages,  which  remind  us  of  the  older  "Paci- 
ficaj,"  "  That  Thou  wouldst  give  us  peace  .  .  .  That  Thy  mercy 
and  pity  may  preserve  us."  Y'ork  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  piirdon.     Cistercian,  for  peace,  only. 

TIiij  holy  Clmrch  universal]  The  Preces  of  Fulda  pray  for 
"deepest  peace  and  tranquillity,"  and  then  for  "the  Holy 
Catholic  Church,  which  is  from  one  end  of  the  earth  to  the 
other."  Sarum  simply,  "  Thy  Church."  So  Hereford,  Cistercian, 
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,  "  Catholicara."  The  Scottish  Book,  "  Tliy  holy 
Catholic  Church  universally." 

Ill  the  right  loaij]  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  pre- 
serve the  congregations  of  all  holy  persons  in  Thy  service,"  or,  as 
Hereford,  iu  "  Thy  holy  service." 

That  it  may  please  Thee  to  Iceep  .  .  .]  To  pray  for  the  Sove- 
reign 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,  had  prayed  first  for  "  Domnum  ApostoU- 
cum "  (the  Pope),  "  and  all  degrees  of  the  Church,"  then  for 
"our  Bishops  and  Abbats,"  then  for  "our  King  and  Princes." 
York  and  Hereford  had  a  like  order  (Hermann's  Litany  places 
"Sovereign"  after  "Clergy,"  and  indeed  after  other  classes). 
But  the  two  vernacular  Litanies  printed  by  Jlaskell,  place  "our 
Kings,"  or  "our  King  .  .  .  and  Princes,"  before  "our  Bishops." 
The  York  and  Hereford  read  "  our  Kings."  So  the  Dominican. 
The  words  "  and  strengthen  ....  of  life  "  were  first  added  in  the 
Queen's  Ch.apcl  Litany  of  1558.  Pr.ayers  for  the  spiritual  good 
of  the  Sovereign  had  not  been  usual  in  old  Litanies ;  that  of 
1541  prayed  that  Queen  Catherine  might  be  kept  in  the  Lord's 
fear  aud  love,  with  Increase  of  godliness,  &c.  The  present  Roman 
pravs  generally,  that  Christian  kings  and  princes  may  have  peace 
and  true  concord.  The  Ambrosian  Preces  for  First  Sunday  in 
Lent  have,  "  for  Thy  servants,  the  Emperor  N.,  and  the  King  IS., 
our  Duke,  and  all  their  army."  Fulda,  "  for  the  most  piouj 
Emperor,  and  the  whole  Roman  army." 

May  evermore  have  affiance]  In  1519  and  1552  the  reading 


54 


THE  LITANY. 


Ps.  cxxi.  5. 
cxxvii.  I.  xxi. 
7.  8. 


Ps.  cii.  1. 

Ezra  vi.  10. 
2  Sam.  vii.  29. 
I  Chron.  xxix.  19. 


Ps.  Ixi.  1. 

Phil.  i.  1. 
Deut.  xxxiii.  8. 
(i.e.  illumination 
and  perfection.) 
John  xvi.  1."*. 
2  Tim.  ii.  7.  15 
Matt.  V.  14. 
Tit.  ii.  1.  7,  8. 


Ps.  Ixxxiv.  8. 

1  Tim.  ii.  1,  2. 
Prov.  viii.  14 — 16. 

XV.  22. 

2  Chron.  xix.  5,  G. 


Deut.  xvi.  18. 
Ezra  vii.  25,  26. 
Rom.  xiii.  3. 


Ps.  xvii.  6. 


Ps.  xxviii.  9. 
John  xvii.  U. 


Ps.  xxix.  11. 
Micah  iv.  3,  4. 
Ps.  Ixxii.  7—0. 

Ps.  xvii.  1. 


Tliat  it  may  please  tliee  to  be  her 
defender  and  keeper,  giving  her  the 
victorj'  over  all  her  enemies ; 
TFe  beseec/i  ihee  to  hear  us,  good  Lord. 
Tliat  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,  -n-itli 
tme  knowledge  and  understanding  of 
thy  Word;  and  that   both   by   their 
preaching  and  li\'ing  they  may  set  it 
forth,  and  shew  it  accordingl}' ; 
We  beseech  thee  to  hear  its,  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  21s,  good  Lord. 
That  it  may  please  thee  to  bless  and 
keep   the   Magistrates,    giving   them 
grace  to  execute  justice,  and  to  main- 
tain 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  imity,  peace,  and  concord  ; 
We  beseech  thee  to  hear  us,  good  Lord. 


Ut  Episeopos — nostros  [et  Proelatos  [Hereford  use.] 
nostros],  in    sancta  religione    [in  tuo  [Hereford  Use.] 
sancto  servitio] ,  conservare  digneris : 
Te  rogamuSj  audi  nos. 


[  .  .  .  .  and  for  all  the  Lords  of  the  [r-iberfestiva,is; 
Councel,  and  all  other  of  the  Nobilitie  Beues.']  ° 
which  dwell  in  the  countrayes  ha-ving 
protection  and  government  of  the  same, 
that  Almightie  God  may  send  grace  so 
to  governe  and  ride  the  land  .  .  .  .] 


Ut  cunetum  populum  Christianum 
(pretioso  sanguine  tuo  redemptiim) 
conservare  digneris  :  Te  rogamus  .... 

[Ut    pacem   et    concordiam    nobis  [York  Use.] 
dones.] 


was  "  always."  Affiance,  ill  the  sense  of  trust,  is  fouud  in  Sliake- 
speare.     [2nd  part  of  H.  VI.  iii.  1.] 

Giving  her  t/ie  victort/l  So  Saruiti,  York,  Hereford,  "peace, 
and  true  concord,  and  victorj-."  The  thought  probahly  came 
from  Psalm  cxliv.  10.  The  Lyons  has,  "to  preserve  our  King 
.  . .  That  Thou  grant  him  life  aud  victory."  Hermann  has  a 
sulfrage,  "  to  give  to  our  Emperor  peqietual  victory  against  the 
enemies  of  God  "  (i  e.  the  Turks) :  Luther's,  "  his  enemies." 

Hoyal  Familyl  In  our  Medieval  Litanies,  "our  Princes"  are 
mentioned.  In  1514,  beside  the  suft'rage  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.  Under  Edward  and  EUzabeth, 
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." 

Bijihops,  Friests,  and  Deacons']  Sarum  (after  a  suft'rage  for 
the  Pope,  see  above)  prays  for  "  our  Bishops  aud  Abbats."  York, 
"  our  Archbishop,  and  every  congregation  committed  to  him  " 
(as  in  the  York  form  of  our  Collect  for  Clergy  and  People). 
Hereford,  "to  preserve  in  Thy  holy  service  our  Bishop  and  our 
Prelates"  (which  would  include  Abbats  and  Priors,  Deans  and 
Archdeacons),  "  and  us,  the  congregations  committed  to  them." 
Ctrecht,  "  to  preserve  our  Prelate  in  Thy  holy  sen-ice."  Com- 
pare the  Lyons,  "  to  preserve  our  Poutifi' .  .  .  That  Thou  wouldest 
grant  him  life  and  health;"  and  it  proceeds  to  pray  for  the 
Clergy  and  People.  So  the  Ambrosian  Preces,  "for  all  their 
Clergy...  and  all  Priests  and  Ministers;"  and  Fulda,  "our 
father  the  Bishop,  all  Sishops,  Priests,  and  Deacons,  and  the 


whole  Clergy."  The  whole  body  of  the  Clergy  were  not  defi- 
nitely prayed  for  in  our  Church  Litanies  until  151-1,  when  the 
form  ran,  "  Bishops,  Pastors,  and  Mirdsters  of  Thy  Church " 
(after  the  pattern  of  the  Primer  of  1535),  and  so  continued  until 
the  last  review,  when  the  present  form  was  adopted  by  way  of 
more  expressly  negativing  the  ministerial  claims  of  persons  not  in 
Holy  Orders.  Hermann's  has,  "  pastors  and  ministers,"  and 
also,  like  the  Primer  of  1535,  prays  for  the  sending  of  "  faithful 
labourers  into  the  harvest." 

Lords  of  the  Council  .  .  .  Nohilitg  .  .  .  Magistrates']  1544. 
The  Primer  of  1535  has,  "  That  our  ministers  and  governors  may 
virtuously  rule  Thy  people ; "  and  Hermann's  prays  for  "  princi- 
pem  nostrum  cum  pra?sidibus  suis,"  and  for  **  magistratus." 
PiUraer  compares  an  ancient  Soissons  formula,  "  Life  and  victory 
to  the  Judges,  and  the  whole  army  of  the  Franks."  The  Preces 
ofEulda  apparently  refer  to  magistrates  in  the  words,  "For  all 
who  are  set  in  high  place."  Our  present  foriu  certairdy  jxiintsto 
the  Tudor  government  by  the  Sovereign  in  his  Privy  Council. 
"  Truth  "  means  the  Faith  held  by  the  Church. 

All  Thy  people]  Sarum,  York,  Hereford,  have  **  to  preserve 
the  whole  Christian  people  redeemed  by  Tliy  precious  blood." 
So  a  Litany  of  the  nuith  century  in  Murat.  i.  77,  Carthusian, 
and  Dominican.  Tours  is  nearer  to  our  form,  "  to  preserve  the 
whole  Christian  people."  The  Corbey  MS.,  "  To  remove  Thy 
wrath  from  the  whole  Christian  people." 

To  give  to  all  nations  unity,  peace,  and  concord]  Tliis  comes 
partly  from  the  old  suffrage,  "peace  and  true  concord  to  our 
Kmg  and  Princes,"  and  partly  from  a  shorter  Sarum  suffrage, 
"That  Thou  wouldst  give  us  peace;"  or  the  York,   "Give  us 


THE  LITANY. 


55 


Heut.  XXX.  6. 
1  John  V.  3. 
Prov.  viii.  13, 
Deut.  Ti.  17. 


Ps.  cxliii.  1 . 

2  Cor.  ix.  8, 
Col.  i.  9—11. 
James  i.  21. 
Gal.  V.  22,  23. 
John  XV.  2. 


Ps.  cxix.  149. 

Deut.  xi.  16. 
Matt.  xxii.  29. 
2  Tim.  ii.  24—26. 


Ps.  XXX.  10. 

Ps.  cxxxviii.  3. 
1  Cor.  X.  12. 
John  xiv.  18. 
Isa.  xlii.  3. 
Ps.  exlv.  14. 
Rom.  xvi.  20.  vili. 

3r. 


Ps.  xliv.  I. 

Heb.  ii.  18. 
Deut.lv.  30,  31. 
Pa.  Ixxii.  12.  Ix. 
11. 

iCor.  i.  3,4.  vii. 
6. 

Ps.  cxxx.  1,  2. 


That  it  may  please  tliee  to  give  iis 

an  heart  to  love  and  dread  thee,  and 
diligently  to  live  after  thy  command- 
ments ; 

TFe  beseech  thee  to  hear  us,  ffood  Lord. 
Tliat  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 ; 

IFe  beseech  thee  to  hear  us,  good  Lord. 
That  it  may  please  thee  to  bring  into 
the  way  of  truth  all  such  as  have  erred 
and  are  deceived ; 

We  beseech  thee  to  hear  us,  good  Lord. 
That  it  may  please  thee  to  strengthen 
such  as  do  stand,  and  to  comfort  and 
help  the  weak-hearted,  and  to  raise 
up  them  that  fall,  and  finally  to  beat 
down  Satan  under  our  feet ; 

We  beseech  thee  to  hear  us,  good  Lord. 
That  it  may  please  thee  to  succour, 
help,  and  comfort,  all  that  are  in  dan- 
ger, necessity,  and  tribulation ; 

We  beseech  thee  to  hear  us,  good  Lord. 


Ut  miserias  pauperum  ....  relevare  Salisbury  use. 
digneris :  Te  rogamus,  audi  nos. 


peace  and  concord."  See  alrovc.  MabiUon's  Anglican  or  Ar- 
morican  prays  for  peace  and  unity  to  be  given  to  the  whole 
Christian  people ;  as  the  Roman  does.  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  give  vs  an  heart  to  love,  ^fc."]  1514.  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 
ns  holy  love  .  .  .  right  faith  .  .  .  firm  hope."  So  the  Chigi  MS., 
in  three  suffrages  for  faith,  hope,  and  love.  Parisian,  for  the 
same,  in  one  suffrage.  Compare  also  the  Sarum,  "  That  Thou 
wouldest  make  the  obedience  of  our  service  reasonable  .  .  .  That 
Thou  wouldest  lift  up  our  minds  to  heavenly  desires."  So  the 
Dominican.  The  Sarum  Primer,  "  ordain  in  Thy  holy  will  our 
days  and  works."  Roman  has  also,  "  to  strengthen  and  keep  us 
in  Thy  holy  service."  The  Anglican  or  Armorican,  "  Grant  ns 
perseverance  in  good  works  .  .  .  keep  us  in  true  faith  and  reli- 
gion." "  Dread,"  in  the  sense  of  holy  and  reverent  fear ;  which 
can  never  be  dispensed  with  by  faithful  worsliippers  of  the  God- 
Man,  who  will  come  to  be  their  Judge.  "  If  the  Gospel  be  true, 
if  this  (Second)  Psalm  be  true,  we  have  great  cause  to  fear  Ilim  " 
[Vaughan's  "  Lessons  of  Life  and  Godliness,"  p.  288]  ;  but  with 
"that  one  most  holy  and  saving  fear,  the  dread  of  His  dis- 
pleasure." [Arnold's  "  Christian  Life,"  ii.  229.]  Here  again  is 
a  thought  much  needed  in  times  when  our  Lord's  Divine  Majesty 
is  often  put  out  of  sight. 

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,  witli  James  i.  21,  and  Gal.  v.  22.  Its  date  is  1514; 
but  the  Sarum  Primer  has  something  like  it,  "  Vouchsafe  to  inform 
us  with  right-ruled  understandings,"  from  "  Ut  regularibus  dis- 
ciph'nis  nos  instruere  digneris,"  MS.  Lit.  of  fifteenth  century, 
Univ.  Coll.  The  same  form  is  in  Cistercian  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  thereafter,  by  the  virtue  of  the  Holy 
Gliost."     So  He.i'niann,  "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  the  Ordo  Romanus, 
Utrecht,  Carthusian,  and  Eucharistic  Litany  in  Cliigi's  MS., 
have,  "  to  pour  into  oiir  hearts,"  &c.  An  exquisite  Litany  in  the 
Breviary  of  the  Congregation  of  St.  Maur  prays,  "  That  Thou 
wouldest  write  Thy  law  in  our  hearts  . .  .  wouldest  give  Thy 
servants  a  teaciiable  heart .  .  .  that  we  may  do  Thy  will  with  all 
our  heart  and  mind  .  .  .  that  we  may  gladly  take  on  us  Thy 
sweet  yoke,"  kc. 

To  bring  into  the  way  ofinith'\  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."  The  Church  has  always  prayed  for  this.  "Thou 
hearest  God's  Priest  at  the  altar,  exhorting  God's  people  to 
pray  for  the  unbelievers,  that  God  would  convert  them  to  the 
faith."  [St.  Aug.,  Ep.  217.]  Compare  the  old  Gelasian  interces- 
sion on  Good  Friday,  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  brmg  back  the  erring  into 
the  way  of  salvation."  Fuldan  prays  for  preservation  of  the 
holiness  and  purity  of  the  Catholic  Faith. 

To  strengthen  such  as  do  stand]  1544.  Hermann,  "  stautes 
confortare." 

The  weah-hearted']  1544.  Primer  of  1535  prays  for  those  who 
are  "  weak  in  virtue,  and  soon  overcome  in  temptation."  Her- 
mann, "  pusillanimes  et  tentatos  consolari  et  adjuvare." 

That  fall]  1544.  Compare  the  old  Gelasian  prayer  at  Absolu- 
tion of  Penitents,  "  Succurre  lapsis."  Hermann,  "  lapses  erigcre." 

Beat  down  Satan]  154^1'.  From  Rom.  xvi.  20 ;  a  text  quoted 
in  the  Intercessory  Prayer  of  St.  iMark's  Liturgy.  Primer  of 
1535,  "That  we  may  the  devil,  with  all  his  pomps,  crusli  and 
tread  under  foot."  Hermann,  "  Ut  Satanam  sub  pedibus  nostris 
conterere  digneris."  Strasburg,  "  That  Thou  woiddest  grant  us 
heavenly  armour  against  the  devU."  Ratold's,  Remiremont, 
Moisae,  for  the  Sick,  "  Tliat  Thou  wouldest  drive  away  from  him 
;dl  the  princes  of  darkness." 


66 


THE  LITANY. 


Ps.  cixxi  8.  That  it  may  please  thee  to  preserve 

I  rli^;  u/fsT""'  all  that  travel  by  land  or  by  water,  all 
Lukriviii.'ij,'    women  labom-ing  of  child,  all  sick  per- 
P!,  ixxix.  11.       sons  and  young  children,  and  to  shew 
thy  pity  upon  all  prisoners  and  cap- 
tives ; 

Ps.  xci.  15. 


Jer.  xlix.  11. 

1  Tim.  V.  5. 

Ps.  XXV.  l(i.  cxix. 


134. 


Ps.  cilv.  19. 

1  Tim.  ii.  1.  S, 
Matt.  V.  45. 


Ps.  cxl.  C. 

Matt.  T.  44.  ■ 
Acts  vii.  59,  60. 
Prov.  xvi.  7, 


Ps.lv.  1. 

Gen.  i.  29. 
Ps.  Ixv.  9.  civ 

13—15. 
Matt.  vi.  11. 


JFe  leseech  thee  to  hear  us,  good  Lord 
That  it  may  please  thee  to  defend 
and  provide  for,  the  fatherless  children, 
and  widows,  and  all  that  are  desolate 
and  oppressed  ; 

We  beseech  thee  to  hear  us,  good  Lord. 
That   it  may   please   thee  to   have 
mercy  upon  all  men  ; 
We  beseech  thee  to  hear  us,  good  Lord. 
That  it  may  please  thee  to  forgive 
our   enemies,    persecutors,    and    slan- 
derers, 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 


r  .  .  for  all  pai-ishiors  whereas  they  [VorkUso! 

L  ^  •'     Bidding  of 

be   on   land   or   on  water  .  .  and  lor  Bedes.  a.d. 
all  women  that  are  with  child  in  this 
parish  .  .  for  all  them  that  are  sick .  .] 

[Ut  fratribus  nostris  et  omnibus  fide-  [York  Use.] 
libus  infirmis  sanitatem  mentis  et  cor- 
poris donare  digneris :    Te   rogamus, 
audi  nos.] 

lit  miserias  ....  captivorum  in-  Saiisbuiy  Use. 
tueri  et  relevare  digneris  :  Te  rogamus, 
audi  nos. 


Ut  fructus  terrae  dare  et  eonservare 
digneris  :  Te  rogamus,  audi  nos. 


To  succour,  help,  and  comfort^  1541-.  Primer  of  1535  prays 
for  "all  extreme  poverty,"  "Thy  people  in  affliction  or  in  peril, 
and  danger  by  fire,  water,  or  laud."  Hermann,  "afflictos  et 
periclitantes."  Sarum  and  York  have,  "  to  look  upon  and 
relieve  tlie  miseries  of  the  poor."     So  Dominican. 

All  that  travel']  1541.  Compare  Hereford,  "that  Thou  wouldest 
dispose  the  journey  of  Thy  servants  in  salutis  tu<e  prosperi- 
fate"  (as  in  the  Collect,  "Assist  us  mercifully,"  originally  a 
prayer  for  one  about  to  travel) ;  and  Doiuiuican,  "  to  bring 
to  a  harbour  of  safety  all  faithful  persons,  navigautes  et  itine- 
rantes."  York  has,  "  to  give  to  our  brethren  and  all  faithful 
people  who  are  sick,  he.ilth  of  mind  and  body;"  and  Sarum 
and  York  add  "  captives "  to  "  the  poor,"  in  the  suflVugc 
above  cited.  Compare  the  entreaty  in  Primer  of  1535,  "  that 
teeming  women  may  have  joyful  speed  in  their  labour,"  and  for 
"  sick  jieople."  So  Hermann,  "  for  pregnant  women,  infants,  and 
the  sick,  and  captives."  Compare  also  this  and  the  preceding 
and  following  suffrages  of  our  Litany,  with  intercessions  in  St. 
Chrysostom's  Liturgy,  "  for  the  young,  for  those  that  travel  by 
land  or  by  water ;"  with  St.  Basil's, "  Sail  Tliou  with  the  voyagers, 
travel  with  the  travellers,  stand  forth  for  the  widows,  shield  the 
orplians,  dctliver  the  captives,  heal  the  sick,  remember  all  who  are 
in  affliction  or  necessity  ....  be  all  things  to  all  men ;"  with 
the  Gela-sian  prayer  on  Good  i'riday,  that  God  would  "  open  pri- 
sons, loosen  chains,  grant  a  return  to  travellers,  health  to  tlie 
sick,  a  safe  harbour  to  those  at  sea ;"  and  with  the  Ambrosian 
Prcces  for  first  Sunday  in  Lent,  "  for  orphans,  captives,  .... 
voyagers,  travellers,  those  placed  in  prisons,  in  mines"  (at  forced 
labour  there),  "in  exile."  Probably,  in  these  ancient  interces- 
sions, wliat  was  specially  before  the  Church's  mind  was  unjust 
and  cruel  imprisonment,  so  common  in  hard  and  lawless  timas,  or 
under  a  Ca>.sarean  despotism.  To  visit  Christian  prisoners  was  the 
deliglit  of  St.  Leonard,  the  contemporary  of  Clovis  I. ;  and  St. 
Bathildis,  Queen  of  Clovis  XL,  "  remembering  her  own  bondage" 
(she  had  been  a  Saxon  captive),  "  set  apart  vast  sums  for  the 
redemption  of  captives."    [Milman's  Latin  Christianity,  ii.  221.] 

The  fatherless  children,  and  mdotas']     One  of  the  tenderest 
petitions  in  the  Prayer  Book,  and  full  of  touching  significance,  as 


ofiered  to  Him  who  entrusted  His  Mother  to  His  Apostle.  It  was 
placed  here  in  1544  (the  words  being  clearly  suggested  by  such 
passages  as  Ps.  exlvi.  9 ;  Jer.  xlix.  11),  but,  like  other  passages  of 
that  date,  is  true  to  the  old  spirit  of  Church  prayer.  St.  Mark's 
Liturgy  prays  for  the  widow  and  the  orphan.  Hermann,  "  ut 
pupillos  et  viduas  protegerc  et  providere  digneris." 

In  "  all  thai  are  desolate  and  oppressed,"  the  Church  seems 
to  sweep  the  whole  field  of  the  sorrow  which  comes  from  "  man's 
inhumanity  to  man,"  and  which  no  civilization  can  abolish ;  and 
invokes  for  every  such  sufferer  the  help  of  Him  whose  sympathy 
is  for  all  at  once,  and  for  each  as  if  there  were  none  beside.  This 
indeed  is  one  of  the  most  stupendous  results  of  the  Incarnation, 
although  perhaps  but  seldom  filced  in  thouglit :  that  our  Lord's 
sacred  Heart  is,  so  to  speak,  really  accessible  at  once  to  all  who 
need  its  inexhaustible  compassion  :  He  cares  for  each,  not  only 
as  God,  but  as  Man,  with  a  special,  personal,  human  tenderness, 
to  which  His  Godhead  gives  a  marvellous  capacity  of  extension. 

Merci/  upon  all  metf\  This  also  is  of  1541:  the  Primer  of 
1535  bad  expressed  the  same  all-comprobending  charity :  "  that 
unto  all  people  Thou  wilt  show  Thy  inestimable  mercy."  The 
Church  has  ever  prayed  for  all  men.  That  her  prayers  do  not 
avail  for  all,  is  not  from  any  defect  in  her  charity,  or  in  the  Divine 
benignity,  but  from  the  bar  which  a  rebellious  will  can  oppose  to 
the  powers  of  the  kingdom  of  grace.  Bp.  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  should  be  saved." 

Forgive  our  enemies']  1544 :  Primer  of  1535,  "  forgive  all 
warriors,  persecutors,  and  oppressors  of  Thy  people,  and  convert 
them  to  grace."  Our  present  form  (which  is  the  same  as  Her- 
mann's) is  certainly  preferable,  and  more  like  the  Anglo-Saxon, 
"  to  bestow  on  our  enemies  peace  and  love."  Compare  St.  Chry- 
sostom's Liturgy :  "  for  those  who  hate  and  persecute  us  for  Tliy 
Name's  sake ;  for  those  who  are  without,  and  are  wandering  in 
error"  (compare  a  previous  suffrage),  "  that  Thou  wouldest  con- 
vert them  to  what  is  good,  and  appease  their  wrath  against  us." 

to  give  and  presene  to  our  use  the  kindly  fruits]  "Kindly" 
of  course  means  natural,  produced  after  tlieir  kind.     See  Abp. 


THE  LITANY. 


57 


Ps.  csliii. 


Acts  V.  .11. 
2  Cor.  vii.  10. 
2  Chron.  xxx.  IS 

—21). 
Ps.  xix.  12. 
John  vi.  1)3. 
Jer.  xxvi.  13. 
James  i.  23—25. 


•Ps.  XX.  7. 


John  vi.  68,  69. 
Heb.  iv.  14—16. 


^o/m  i   29,  36. 
Rev.  vii   14. 


John  xvi.  33. 


Acts  viii.  32. 
llev.  V.  6. 


Luke  xvii.  13. 


the  earthj  so  as  in  due  time  we  may 
enjoy  tliem  ; 
IFe  6e.ieec/i  thee  to  licwi  7is,  good  Lord. 

That  it  may  please  thee  to  give  ns 
true  rejJentance ;  to  forgive  us  all  our 
sins^  negligences,  and  ignorances ;  and 
to  endue  us  with  the  grace  of  thy  Holy 
Spirit  to  amend  our  lives  according  to 
thy  holy  Word ; 
We  beseech  thee  to  hear  us,  good  Lord. 

Son  of  God  «  we  beseech  thee  to 
hear  us. 

Son  of  God  :  we  beseech  thee  to  hear 
ns. 

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  vs. 


[Sanguis  tuus,  Domine  Jesu  Christi,  ["  in  eievatione 

1  .         «i  .,  .,   .    .  .      .         corporis  Christt" 

pro  nobis  etiusa,  sit  mihi  in  remissio-  ho'ie  b-  v.  m. 

.       A.D.  1530.] 

nem  ommimi  peccatorum,  negligenti- 
arum,  et  ignorantiarum  mearum.] 


Cf.  Ps.  XXV.  6. 


Fill  Dei :  Te  rogamus  audi  nos.         Salisbury  use. 


Agnus  Dei,  qui  tollis  peccata  mundi :  [Lyons.] 
[dona  nobis  pacem.] 

Agnus  Dei,  qui  tollis  peccata  mundi :  Salisbury  Use. 
miserere  nobis. 


Trench,  English  Past  and  Present,  p.  167.  So,  "  a  kindly  Scot" 
meant  a  native  Scot ;  and  Ninian  Wingate,  an  able  opponent  of 
Knox,  calls  Linlithgow  his  "  kindly  town,"  i.  e.  his  native  town. 
This  suffrage  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  Sarum,  York,  and  Hereford,  as 
in  Anglo-Saxon,  Lyons,  Roman,  Cistercian,  Dominican.  York 
adds,  "  Ut  aeris  tempcriem  bonam  nobis  dones."  So  Ordo  Romanus 
and  Utrecht.  So  Tours,  "give  us  the  fruit  of  the  earth,  .  .  . 
serenity  of  sky  ....  good  temperature  of  weather."  So  the 
Fleury :  for  "  abundance  of  fruits,  serenity  of  sky,  seasonable 
rain."  So  in  Ambrosian  I'recos :  "  Pro  aeris  temperie,  ac  fructu, 
et  fecunditate  terrarum,  precamur  te.**  The  Sarum  Primer  asks 
for  "  wholesome  and  reasonable  air."  Compiire  the  anthems  sung 
processionally  in  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,  Alle- 
luia. Is  there  any  among  the  idols  of  the  Geutiles  that  can  give 
rain,  but  only  Thou,  O  God  ?  or  can  the  heavens  give  rain  except 
Thou  wiliest  ?"  [Jer.  xiv.  22.]  "  The  waters  are  come  in  Uke  a 
flood,  0  God,  over  our  heads  :**  then  Psalm  Ixix.  1. 

So  as  in  due  time,  c^'c]  Was  added  1544.  The  whole  suffrage 
was  never  more  valuable  than  at  a  time  like  the  present,  when 
there  is  a  tendency  to  substitute  "  laws  of  nature"  for  a  Living 
God,  and  to  ignore  the  fact  that  behind,  above,  beneath,  around 
all  "laws"  is  the  absolute  sovereign  Personality  of  Him  who  "  is 
ever  present  with  His  works,  one  by  one,  and  confronts  every 
thing  which  He  has  made  by  His  particular  and  most  loving  Pro- 
vidence," at  once  the  Lord  of  life  and  death,  of  health  and  sick- 
uess,  of  rain  and  drought,  of  i^lenty  and  famine.  If  men  will  not 
pray  for  seasonable  weather,  they  cannot  logically  pray  for  reco- 
very from  sickness,  for  escape  from  shipwreck,  or  any  temporal 
good  whatever. 

To  give  us  true  repentance,  to  forgive  us]  This  suffrage,  as  it 
stands,  was  framed  in  1541.  Sarum,  York,  and  Hereford  have 
not  this  petition  for  repentance,  but  Roman  has  it,  with  prayers 
for  piirdon,  before  the  sutirage  for  the  Church  :  see  above.  York 
has,  "  That  it  may  please  Thee  to  give  us  remission  of  all  our 
sins  :"  so  the  Ordo  Bomauus,  which  also  asks  for  "  spatium  pcoui- 
tentiaj ;"  and  Sarum  has,  "  to  bring  again  upon  us  the  eyes  of 
Thy  mercy."  Carthusian,  "  spatium  pccnitentia;  et  emendatiouem 
vitEB  :"  so  the  Chigi  MS.,  "  That  Tliou  wouldest  grant  us  a  place 
of  repentance;"  and  Utrecht  asks  for  "compunction  of  heart 
and  a  fountain  of  tears ;"  so  Tours ;  so  Floury,  "  To  give  us  for- 
giveness of  ail   our  sins,  Lord  Jesus,  we   beseech  Thee  .... 


That  Thou  wouldest  grant  us  veram  pceniteniiam  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.  Ratold's 
MS.  [in  Menard,  note  923],  "That  Thou  wouldest  grant  him  com- 
punction of  heart  ....  a  fountain  of  tears  ....  space  of  re- 
pentance, if  possible."  Moisac,  "  To  bestow  on  him  fruitful  and 
saving  repentance  ....  a  contrite  and  humbled  heart  .... 
a  fountain  of  tears."  Salzburg,  "  compunction  of  heart  .... 
a  fountain  of  tears."  Narbonne,  "  That  Thou  wouldest  give  him 
remission  of  all  sins."  Remiremont,  "pardon,  remission,  forgive- 
ness of  all  his  sins,"  &c.  So  in  the  Sarum  Litany  of  Commenda- 
tion of  the  Soul,  and  the  Jumiegcs  Litany  :  "  Cuncta  ejus  peccata 
oblivioni  perpetuce  tradere  ....  remember  not  the  sins  and 
ignorances  of  his  youth."  This,  from  the  Vulgate  of  our  Psalm 
XXV.  7,  has  supplied  our  present  "sins  ....  and  ignorances." 
"Negligentiam"  occurs  in  the  Vulgate  of  Num.  v.  6.  "Negli- 
gences" mean  careless  omissions  (compare  Hammond's  prayer, 
"  Lord,  forgive  my  sins,  especially  my  sins  of  omission**).  "  Igno- 
rances,'* faults  done  in  ignorance  of  our  duty,  such  ignorance  being 
itself  a  fault,  because  the  result  of  carelessness. 

Among  the  mediieval  suflVages  omitted  in  our  present  Litany 
are,  "  That  Thou  wouldest  repay  everlasting  good  to  our  benefac- 
tors— that  Thou  wouldest  give  eternal  rest  to  all  the  faithful 
departed — that  it  may  please  Thee  to  visit  and  comfort  this 
place  :*'  and  last  of  all  the  petitions  came,  "  That  it  miiy  please 
Thee  to  hear  us  ;**  as  now  in  the  Roman.  This  was  omitted  in 
1544,  as  superfluous. 

Son  of  God]  Tlie  Sarum  rule,  in  the  procession  after  the 
Mass  "  for  brethren  and  sisters,"  was  that  the  choir  should  rcjieat 
in  fiiU  "  Son  of  God,*'  &c.,  with  the  Agnus  and  the  Kyrie. 
Tallis'  Litany  shows  that  this  i)ractice  was  continued  by  our 
Choirs. 

O  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,  Domi- 
nican, the  Agnus  is  thrice  said.  The  Sarum  responses  are, 
"  Hear  us,  O  Lord,  Sparc  us,  O  Lord,  Have  mercy  upon  us :"  the 
first  and  second  of  these  are  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  half  of  Lyons.  The  Agnus  comes  but  once  in 
the  Cistercian.   "  Grant  us  peace  "  is  the  third  response  in  Utrecht, 


53 


rs.  vi.  2.  4. 


Ps.  cxxiii.  2,  3. 


Ps.  Ivii.  1. 
Luke  xviii.  13 


THE  LITANY. 


M.  ciii.  10. 


Job  xi.  C. 


1  John  V.  14,  15. 

2  Chron.  xxx.  0. 
2  Cor.  i.  3. 

Ps.  li.  17.  xxxiv. 

18. 
Luke  xi.  1. 
Rom.  viii.  26. 
Ps.  I.  15.  •  XXV. 

17. 
Luke  xxii.  .ll,  32. 
Job  \.  12,  13. 
Ps.  xxxiii.  10. 
2  Kings  xix.  20. 

32. 
Ps.  cxviii.  6,  7. 
2  Cor.  xii.  7—3. 


O  Christ,  hear  us. 

0  Christ,  hear  us. 
Lord,  have  mercy  upon  us. 

Lord,  have  mercy  iipon  us. 
Christ,  have  mercy  upon  us. 

Christ,  have  mercy  iipon  us. 
Lord,  have  mercy  upon  us. 

Lord,  have  mercy  upon  us. 

T  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. 

Priest. 

O  Lord,  deal  not  with  us  after  om- 
sins. 

Ansiver. 

Neither  reward  us  after  our  iniquities. 

Let  us  pray. 

OGOD,  merciful  Father,  that  de- 
spisest  not  the  sigliing  of  a  con- 
trite heart,  nor  the  desire  of  such  as 
be  sorrowful ;  Mercifully  assist  our 
,  prayers  that  we  make  before  thee  in 
all  our  troubles  and  adversities,  when- 
soever they  oppress  us ;  and  graciously 
hear  us,  that  those  evils  which    the 


[Christe,  audi  nOS.]  [Hereford  Use.] 

Kyrie  eleison.  Salisbury  use. 

Christe  eleison. 
Kyrie  eleison. 


PATER  nostcr,  qui  cs  in  ccelis; 
sauctificetur  nomen  tuum :  ad- 
veniat  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  tcntatiouem :  sed 
libera  nos  a  malo.     Amen. 

Domine,  non  secundum  peecata  nos- 
tra facias  nobis. 

Neque  secundum  iniquitates  nostras 
retribuas  nobis. 

DEUS,  qui  contritorum  non  despicis 
gemitum,  et  mccrentium  non 
spernis  affectum ;  adesto  precibus  nos- 
tris, quas  pietati  tuce  pro  tribulatione 
nostra  ofTerimus :  implorantes  ut  nos 
clementer  respicias,  et  solito  pietatis 
tuse  intuitu  tribuas,  ut  quicquid  contra 
nos  diabolica3   fraudcs  atque  humanio 


Carthusian,  Hermann.  The  Sarum  Litany  for  the  Dying  had 
also,  "  Grant  liim  peace :"  the  ordinary  Sarum  Litany  had  a 
epecial  suffrage  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."  The  great 
value  of  this  supjiUcation  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  atoning 
Passion  :  and  the  Atonement  can  never  be  repeated.  In  another 
Bcnse,  He  continually  takes  away  our  sins,  by  appearing  for  us  a.s 
"  the  Lamb  that  was  slain,"  presenting  Himself  as  such  to  the 
I'athcr,  and  pleading  the  virtue  of  His  death.  In  this  sense,  as 
l!p.  Phillpotts  says  [Pastoral  of  1851,  p.  54],  "though  once  for 
all  offered,  that  Sacrifice  is  ever  living  and  continuous  ...  To 
Him  His  Church  .  .  .  continually  cries.  Lamb  of  God  .  .  .  not, 
that  iooke.it  away,  but  still  takest."  With  regard  to  the  peti- 
tion to  the  Prince  of  peace,  who  "  is  our  Peace,"  for  peace,  com- 
pare the  second  Collect  at  Evensong.  It  is  Christ's  peace,  not 
the  world's  :  and  this  is  brought  out  by  the  addition  of  "  thy"  in 
our  form.  Very  touching  are  tlie  entreaties  in  the  Litany  of  the 
Abbey  of  St.  Denis  for  St.  Mark's  day  [Martene  iv.  353],  "  0  be- 
stower  of  peace,  vouchsafe  us  perpetual  peace,  Have  mercy  .  .  . 
O  benignant  Jesus,  receive  our  souls  in  peace,"  &c. 

0  Christ,  hear  im]     Hereford  :  so  too  in  Sarum  Primer,  and 
Itoman.     Tlie   supplication   also   occurs   in   Mabillou's  Caroline 


Litany  ;  after  "  Agnus  .  .  .  mundi,  ClirLst  hoar  us ;  three 
Kyries  ;  Christ  reigns,  Christ  commands,  Christ  conquers  (thrice), 
Christ  hear  us."  It  also  occurs  in  his  Anglican,  or  Armoricau. 
Lyons,  Corbey,  Tours,  have  it  thrice,  Strasburg  once.  The 
ordinary  Ambrosian  Litany  has  thrice,  "  O  Christ,  hear  our 
voices :"  then  thrice,  "  Hear,  O  God,  and  have  mercy  upon  us." 
Such  "  repetitions"  are  not  "  vain,"  unless  those  in  Ps.  cxxxvi.  are 
so :  and  compare  M.att.  xxvi.  44. 

Lord,  have  mercy~\  Sarum,  York,  &c.  This  is  the  only  occa- 
sion on  which,  with  us,  the  people  repeat  every  one  of  the  three 
sentences  of  the  Kyrie  after  the  Minister.  Such  was  the  old 
Sarum  rule  as  to  this  Kyrie.     [See  also  p.  22.] 

Our  Father^  Hero  begins  the  Second  Part  of  the  Litany. 

0  Lord,  deal  not  with  «■]  In  Sarum  this  verso  and  response, 
adapted  from  Psalm  ciii.  10,  wei-e  separated  from  the  Lord's 
Prayer  by  "0  Lord,  show  Thy  mercy — And  grant— Let  Tliy 
mercy  come  also  upon  us,  0  Lord,  Even  Thy  salvation,  according 
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,  "  0  Lord,  deal  not,"  comes  later. 
In  the  ordinary  Parisian,  it  comes,  as  with  us,  immediately 
after  the  Lord's  Prayer. 

O  Ood,  merciful  Father"]  This  is  very  slightly  altered  from 
the  Collect  in  the  Sarum  Mass  "  pro  tribulatione  cordis  :"  the 
Epistle  being  2  Cor.  i.  3—5,  the  Gospel,  John  xvi.  20—22.  There 
is  something  pathetically  siguificant  in  this  adoption  (1544)  into 


THE  LITANY. 


59 


Ps.  xliv.  I. 

Ixxviii.  2 — 4 
Joel  i.  2,  3. 


Nuro.  X.  35. 
Rev.  V.  13. 


o 


Ps  XXXV  18.       (^i-^ft    f,j^fi  subtilty    of    tlie    devil    or 

Ixxix.  14.  '' 

ii.b.  xiii,  15.  jjj^^jj  ^vorketh  against  us,  be  brought 
to  nought;  and  by  the  providence  of 
thy  goodness  they  may  be  dispersed ; 
that  we  thy  servants,  being  hiu't  by 
no  persecutions,  may  evermore  give 
thanks  unto  thee  in  thy  holy  Church ; 
through  Jesus  Christ  our  Lord. 

Ps.  xii.  j.  cvi.  7,  0  Lord,  arise,  help  us,  and  deliver 
us  for  thy  Name's  sake. 

GOD,  we  have  heard  with  our 
ears,  and  our  fathers  have  de- 
clared unto  us,  the  noble  works  that 
thou  didst  in  their  days,  and  in   the 
old  time  before  them. 

0  Lord,  arise,  help   us,  and  deliver 
lis  for  thine  howur, 
1  John  V.  7.  Glory  be  to  the  Father,  and  to  the 

Son  »  and  to  the  Holy  Ghost ; 

A.nswer. 

As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be  »  world  without  end. 
Amen. 

From    our   enemies    defend    us,    O 
Christ. 
isa.  ixiii.  9.  Gracioiisli/  look  iqwn  our  afflictions. 


2  Pet.  iii.  18. 


Luke  i.  68,  CO. 
74,  75. 


moliuntur  adversitates  ad  nihilum  re-  Salisbury  u. 
digas,  et  consillo  misericordise  tuse 
allldas  :  quatenus  nullis  adversitatibus 
liEsi,  sed  ab  omni  tribrdatione  et  an- 
gustia  liberati,  gratias  tibi  in  ecclesia 
tua  referamus  consolati.     Per. 


Exurge,    Domine,    adjuva    nos,   et 
lilicra  nos  propter  nomeu  tuum. 

DEUS,  auribus  nostris  audivimus, 
patresque  nostri  annuntiaverunt 
nobis, 

[Opus   quod  operatus  es  in  diebus 
eorum,  et  in  diebus  antiquis.]  [York  Use.] 

Exurge,    Domine,    adjuva   nos,   et  Salisbury  Use. 
libera  nos  propter  nomen  tuum. 

Gloria   Patri,  et   Filio,  et   Spiritui 
Sancto. 

Sicut  erat  in  principio,  et  nunc,  et 
semper,  et  in  saacula  saiculorum.  Amen. 

Ab    inimicis    nostris    defeude   nos, 
Christe. 

Afflictionem  nostram  benignus  vide. 


the  ordinary  Litany  of  a  pr.iyer  composed  for  "  cloudy  and  dark 
days."  It  may  remind  us  of  the  selection  of  part  of  this  same 
passage  from  2  Cor.  i.,  as  the  capituhim  of  the  ordinary  Sunday 
Vespers  in  Roman,  and  .Saturday  Vespers  in  Sarura.  The  lesson 
is  obvious— that  God  is  always  needed  as  a  Comforter.  It  may 
be  added,  that  a  somewhat  difl'erent  version  of  this  S.irum  prayer 
occurs  in  the  Missal  published  in  1552  by  Flacios  Illyricus,  and 
supposed  to  represent  the  use  of  Salzburg  in  the  tentli  or  eleventh 
century.  By  comparing  our  English  with  the  Sarum  form,  it 
will  be  seen  that  we  have  added  "  merciful  Father,"  "  Thy  ser- 
vants," "  evermore,"  and  made  a  general  reference  to  "  all " 
troubles,  "  whensoever  they  oppress  us  :"  omitting  a  reference  to 
God'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  verj'  like  ours, 
but  somewhat  stronger,  "  in  the  afflictions  which  continually 
oppress  us." 

O  Lord,  arise]  This,  tlie  last  verse  of  our  Psalm  xliv.,  slightly 
altered,  occurs,  after  several  Preces,  in  the  York  Litany.  It  also 
occurs  in  the  Saruin  and  York  rites  for  Rogation  Monday.  In 
Sarum,  the  whole  clioir  in  their  stalls  repeated  this  "  O  Lord, 
arise,"  with  Alleluia.  Then  was  said,  "  O  God,  we  have  heard 
with  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,  Gloria."  Then  again,  *'  O  Lord,  arise  :" 
after  which  the  procession  set  forth,  the  chanter  commencing  the 
Antiphon,  **  Arise,  ye  saints,  from  your  abodes,"  &c.  Another 
Antipiion  began,  "  We  and  all  the  people  will  walk  in  the  name 
of  the  Lord  our  God."  In  York  the  first  "  Exurge"  was  an 
anthem,  "  in  eundo  cantanda ;"  then  came  the  first  verse  of  the 
psalm,  then  a  second  "  Exurge,"  after  wliich  the  next  words  of 
the  psalm  were  recited,  "  The  work  which  Tliou  didst,"  &c.,  and 
BO  on  tlirough  the  wliole  psalm:  "Exurge"  being  again  said  at 
the  end.  Among  the  procession.al  Antiphons  was,  "  Kyrie  eleison, 
lliou  who  by  Thy  precious  Ijlood  hast  rescued  the  world  from  the 
jaws  of  the  accursed  serpent."     It  may  be  observed,  that   in 


"  Exurge"  the  "  redime"  of  the  Vulgate  was  altered  into 
"  libera :"  and  in  the  second  repetition  of  "  0  Lord,  aiise,"  wo 
have  altered  "  name's  sake"  into  "  honour." 

0  God,  we  have  heard]  An  appropriate  representative  of 
the  Psalmody  which  followed  the  Litanies.  [Jebb's  Choral  Ser- 
vice, p.  426.]  In  the  ordinary  Sarum  Litany,  as  used  out  of  Roga- 
tion-tide, there  is  no  psalm :  our  Litany,  as  we  have  seen,  here 
represents  the  old  Rogation  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  Con- 
clusion. The  ordinary  Parisian  has  Preces  before  the  psalm,  and 
twelve  collects  after  it.  The  order  in  Sarum,  York,  Hereford,  is. 
Lord's  Prayer,  Preces,  and  Collects: — seven  in  Sarum,  ten  ui 
York  (the  York  Use  has  various  minute  resemblances  to  the 
Roman),  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,— "  0  God,  whose  nature;" 
"Assist  us;"  "  O  God,  from  whom."  With  respect  to  the  forty- 
fourth  Psalm,  this  fragment  of  it  is  spcci;dly  apposite,  as  suggest- 
ing the  true  comfi)rt  amid  despondency :  compare  Ps.  Ixxvii.  10. 
Isa.  li.  9,  &c.  The  history  of  God's  past  mercies  is  a  fountain  of 
hope  for  those  who  own  Him  as  the  Rock  of  ages,  the  "  I  Am" 
to  all  ages  of  His  Church. 

0  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.  See  Neale's  Commentary  on  the  Psalms, 
p.  40. 

Glory]  This  Gloria  is  an  appendage  to  "0  God,  we  have 
heard."  Coming  as  it  does  amid  supplications  for  help,  it  wit- 
nesses to  the  duty  and  tlie  happiness  of  glorifying  God  at  all 
times  and  under  all  circumstances.  Compare  the  end  of  Psalm 
Ixxxix.  "Deo  gratias"  was  in  the  fourth  century  a  perpetual 
watchword ;  and  the  "  Vere  dignum "  testifies  to  the  duty  of 
"  giving  thanks  always."     Compare  Acts  xvi.  25. 

From  oitr  enemies]  These  preces,  to  the  end  of  "  Graciously 
I  2 


60 

Pi.  XXV.  16—18. 
lleb.  iv.  14.  16. 


Job  xxxiii.  26. 
I's.  Ixil.  13. 


Matt.  ix.  27. 


lleb.  Tii.  25. 
xiii.  S. 


John  xiv.  13,  H. 
1  Johuv.  H,  13. 


Ps.  xxxii.  10. 


•f>*.  xxxiii.  21. 


Ps.  cxix.  132. 
Isa.  liii-  45. 
Matt.  viii.  17. 
Ps.  Ixxix.  9. 
Ezraix.  13. 
Isa.  xliii.  2,  3. 
Ps.  xxxii  10. 
1  Cor.  X.  13. 
Matt.  V.  S.  16. 
John  XV.  8. 
1  Tim.  ii.  5. 
1  John  ii.  1,  2. 


THE  LITANY. 


Pitifully  behold  the  sorrows  of  our 
hearts. 

Mercifidly  forgive  the  sins  of  ihy 
people. 

Favourably  w\\\\  mercy  hear  our 
prayers. 

0  Son  of  David,  have  mercy  vpion  us. 

Both  now  and  ever  vouchsafe  to 
hear  us,  O  Christ. 

Qrraciously  hiar  vs,  0  Christ;  gra- 
ciously hear  its,  0  Lord  Christ. 

Friest. 

O  Lord,  let  thy  mercy  be  shewed 
upon  us ; 

Answer. 

As  we  do  put  our  trust  in  thee. 
Let  us  pray. 

WE  humbly  beseech  thee^  O 
Father,  mercifully  to  look 
upon  our  infirmities ;  and  for  the  g'lory 
of  thy  Name  turn  from  us  all  those 
e^^ls  that  we  most  rig-hteously  have 
deserved;  and  grant,  that  in  all  our 
troubles  we  may  put  our  whole  trust 
and  confidence  in  thy  mercy,  and  ever- 
more serve  thee  in  holiness  and  purc- 
ness  of  living,  to  thy  honour  and  glorj-, 
through  our  only  Mediator  and  Advo- 
cate, Jesus  Christ  our  Lord.     Amen. 

If  A  Prayer  of  St.  Chrysostom. 

ALMIGHTY  God,  who  hast  given 
us  grace  at  this  time  \ni]i  one 
accord  to  make  our  common  sujiplica- 
tions  unto  thee ;  and  dost  promise, 
that  when  two  or  three  are  gathered 
together  in  thy  Name  thou  wilt  grant 
their  requests;  Fulfil  now,  O  Lord, 
the  desires  and  petitions  of  thy  ser- 
vants, as  may  be  most  expedient  for 
them ;  granting  us  in  this  world  know- 
ledge of  thy  truth,  and  in  the  world 
to  come  life  everlasting.     Amen. 


hear  ns,"  were  sung  in  procession,  aeconling  to  the  use  of  SM-iim, 
on  St.  Mark's  day,  "  if  it  was  necessary,  in  time  of  war."  Tlie 
choir  repeated  every  verse.  They  were  also  in  a  Litany  for  the 
Dedication  of  a  chureli,  in  the  pontifical  of  St.  Dunstan.  Hut 
when  they  were  adoiited  into  the  I.itany  of  l.)41,  ".Son  of 
David"  was  made  to  represent  "Fill  Dei  vivi."  The  form 
"  Jesu,  Fili  David,  miserere  .  .  ."  was  not  uncommon  in  the 
popular  devotions  of  Mediev.il  times.  In  the  Si.  Denis  Litany 
[Martene  iv.  353]  we  have  a  touching  series  of  entreaties  to 
Christ,  "  0  good  Jesu,  protect  us  every  where  and  always.  Have 
mercy  ...  O  our  Redeemer,  let  not  Thy  Redemption'  be  lost  in 
ns.  Have  mercy  ....  Lord  God  our  King,  pardon  the  guilt 
of  o-s  nil.     Have  mercy,"  ke. 


Dolorem  cordis  nostri  rcspicc   cle-  saiisbuu  Use. 
mens. 

Peccata  populi  tui  plus  indulge. 

Orationes  nostras  pius  exaudi. 

Fili  (Dei  vi\'i) ,  miserere  nobis. 

Hie  et  in  pei-petuum  nos  custodire 
digneris,  Christe. 

Exaudi  nos,  Christe ;  exaudi,  exaudi    ■ 
nos,  Christe. 

Fiat  misericordia  tua,  Domine,  su- 
per nos. 

Quemadmodnm  speravimus  in  te. 

INFIRMITATE:M  nostram,  qure- 
sumus,  Domine,  propitius  respice, 
et  mala  omnia  qute  juste  meremur 
(omnium  Sanctorum  tuorum  inter- 
cessionibus)  averte.     Per. 


O  I/ord,  let  Thy  mere//]  This  verse  and  response,  Psalm  xxxiii. 
21,  are  part  of  the  Sarum  preces  of  Prime.  In  several  editions 
of  our  Litany  they  were  called  the  Versicle  and  the  Answer. 

We  humbly  heseech  Thee']  This  is  an  enlarged  and  improved 
form  of  the  Sarum  Collect  in  the  Jleinorial  of  All  Saints  (among 
the  Memoria;  Communes  at  the  end  of  Lauds,  feria  2).     In  ISl-l 

it  ran  simply,  "  We  humbly and  for  the  glory  of  Thy 

name  sake,  turn  from  us  .all  those  evils  that  we  most  righteously 
have  deserved.  Grant  this,  O  Lord  God,  for  our  Mediator  and 
Advocate,  Je.su  Christ's  sake ;"  and  was  followed  by  four  other 
collects  and  the  Prayer  of  St.  Chrysostom.  In  1510  it  took  its 
present  form,  save  that  "  name  sake  "  was  etill  read,  and  that 
'•  holiness  '  was  not  nreftxed  to  ' 


PRAYERS  AND  THANKSGIVINGS. 


61 


2  Cor.  xiii. 

THE  grace  of  our  Lord  Jesus 
Christ,  and  tlie  love  of  God,  and 
the  fellowship  of  the  Holy  Ghost,  be 
with  us  all  evermore.     Amen. 


Here  endelh  the  Lilany. 


PEAYEP.S  AND  THANKSGIVINGS 

UPON  SEVERAL  OCCASIONS, 
T[  To  be  used  before  the  two  final  Prayers  of  the  Litany,  or  of  Morning  and  Evening  Prayer. 

PRAYERS. 


John  xvl.  23. 
Malt.  vi.  31—33. 
1  Kings  viii.  35, 

36. 
Job  V.  8—10. 
Ps.  Ixv.  9,  10. 

civ.  13—15. 
1  Cor.  X.  31. 


1"  For  Rain. 

OGOD,  heavenly  Father,  who  by 
thy  Son  Jesus  Christ  hast  pro- 
mised to  all  them  that  seek  thy  King-- 
dom,  and  the  righteousness  thereof, 
all  things  necessary  to  their  bodily 
sustenance ;  Send  us,  we  beseech  thee, 
in  this  our  necessity,  such  moderate 
rain  and  showers,  that  we  may  receive 
the  fruits  of  the  earth  to  our  comfort, 
and  to  thy  honour;  through  Jesus 
Christ  our  Lord.     Amen. 


T  Fur  fair  Weather. 

0  ALMIGHTY   Lord    God, 
for  the  sin 
drown  all  the  world,  except  eight  per    ^^^  ^  ^^  ^5 
sons,  and  afterward  of  thy  great  mercy  ^^^{'lyUzH, 
didst  promise  never  to  destroy  it  so  'j^^^'f^^ 
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 


who    Gc«.  vi.  5 — 7.   17. 
vii.  17.  19.  23. 

of  man  didst  once     ix.  11.15— 17. 

1  Pet.  lii.  20. 
Isa.  liv.  9. 


xlix.  13. 
Ps.  cvii.  31. 


A  Prayer  of  St.  Chrysostom]  This  was  addeil  to  tlie  end 
of  the  Litany  on  its  first  introduction  in  its  present  form,  in 
1544. 

The  grace  of  our  Lord]  Was  placed  at  tlie  end  of  tlie  Litany, 
after  the  Prayer  of  St.  Chrysostom,  in  the  Queen's  Chapel  Litany 
of  1558.     [See  note  to  it,  p.  28.] 

THE  OCCASIONAL  PRAYERS. 

This  collection  of  special  prayers  and  thanksgivings  was 
appended  to  Morning  and  Evening  Prayer  in  1661,  but  some  of 
the  prayers  had  been  in  use  at  an  earlier  date.  Such  a  collection 
had  occupied  a  place  at  the  end  of  the  ancient  Service  Books  of 
the  Church  :  and  the  use  of  prayers  similar  to  these  is  very 
ancient. 

In  a  printed  Missal  of  1514  (which  formerly  belonged  to  Bishop 
Cosin,  and  is  now  in  his  Library  at  Durham),  there  are  Missse  and 
Memoriae  Communes  (among  others)  with  the  following  titles  : — 


Missa. 

Hissa  pro  serenitate  aeris. 

• pluvia. 

tempore  belli. 

contra   mortalitatem   ho- 

minum. 
pro  peste  animalium. 


Memori(B  Communes. 

Contra  aereas  tempestates. 

invasores  ecclesia?, 

adversantes. 

paganos. 


Bat  such  occasional  prayers  were  not  uniformly  the  same  in 


the  ancient  Service  Books;  varying  at  difl'erent  times  according 
to  the  necessities  of  the  period  and  of  the  locality. 

In  the  first  edition  of  the  English  Prayer  Book,  two  occasional 
prayers,  the  one  "  for  Rain,"  and  the  other  "  for  Fair  Weather," 
were  inserted  among  the  Collects  at  the  end  of  the  Communion 
Service.  These  were  the  same  as  those  now  placed  here.  Four 
more  were  added  in  1553,  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  remainder, 
both  of  the  pr.iyers  and  thanksgivings,  were  added  in  1661,  when 
aU  were  placed  where  they  now  stand.  These  occasional  Prayers 
and  Thanksgivings  are  almost  entirely  original  compositions, 
though  they  were  evidently  composed  by  divines  who  were 
familiar  with  expressions  used  for  the  s.arae  objects  in  the  old 
Services.  With  severid  a  special  interest  is  connected,  but  others 
may  be  passed  over  without  further  notice.  What  few  changes 
were  made  in  this  collection  of  occasional  prayers  are  traceable  to 
Bisliop  Cosin,  except  the  importunt  insertion  of  the  Prayer  for 
the  Parliament,  that  for  all  Conditions  of  Men,  and  the  General 
Thanksgiving.  The  rubric  standing  at  the  head  of  the  prayers 
is  Cosiu's;  but  he  would  hiive  explained  "  occasional"  hy  adding 
"  if  the  time  require,"  at  the  end  of  it ;  which  words  were 
not  printed.  His  revised  Prayer  Book  also  contains  a  rubrical 
heading  in  the  margin,  "  For  the  Farliament  and  Convocation 
during  their  sessions"  but  no  prayer  is  annexed.  Probably  the 
Commissioners  concluded  that  as  Convcation  is  part  of  Parlia- 


62 


PRAYERS  AND  THANKSGIVINGS. 


earth  in  due  season;  and  learn  both 
by  thy  punishment  to  amend  our  lives, 
and  for  thy  clemency  to  give  thee 
praise  and  gloiy ;  through  Jesus  Clirist 
our  Lord.     Amen. 


o 


T  In  the  time  of  Dearth  and  Famine. 

GOD,  heavenly  Father,  whose 
gift  it  is,  that  the  rain  doth  fall, 


Malt.  \M.  11. 
Jer.  T.  24. 

Gen.  i.  22.  .. , 

Joel  i.  IG— 20.  ^ 

Ps.  cvii.  17. 33,     the  earth  is  fruitful,  beasts  increase, 

34. 

2ciiron.xx  9      and  fishes  do  multiplv;    Behold,  we 

Isa  xxx.  23,  24.  l    .    ' 

5T-.^''L^^o,      beseech   thee,   the   afflictions   of    thy 

Eph.  lu.  20,  21.  ' 

people;  and  grant  that  the  scarcity 
and  dearth  (which  we  do  now  most 
justly  suffer  for  our  iniquity),  may 
through  thy  goodness  be  mercifully 
tm-ned  into  cheapness  and  plenty,  for 
the  love  of  Jesus  Christ  our  Lord ;  to 
whom  with  thee  and  the  Holy  Ghost 
be  all  honour  and  glory,  now  and  for 
ever.    Amen. 

IT  Or  this. 

2  Kings  Ti.  25.      /-\  GOD,  merciful  Father,  who,  in 

2  Kmjjvil.  1.  IG.    a       ■  '  '  ' 

P3.  ixjt.io.         \_^  the  time  of  Elisha  the  prophet, 

Jer.  vili.  H.  Li.' 

^T^x\w\'\'        didst  suddenly  in  Samaria  turn  great 
prcxivi'is^ie.    scarcity  and   dearth  into   plenty  and 
piov.  iii.  9.         cheapness ;  Have  mercy  upon  us,  that 
Deurivi!t4!^'    '^^'  ^^o  are  now  for  our  sins  punished 
with  like  adversity,  may  like\i-ise  find 
a  seasonable  relief :  Increase  the  fruits 
of  the  earth  by  thy  heavenly  benedic- 
tion ;  and  gi-ant  that  we,  recei\'ing  thy 
bountiful  liberality,  may  use  the  same 
to  thy  glory,  the  relief  of  those  that 
are    needy,    and    our    o^Ti    comfort, 
through  Jesus  Christ  our  Lord.  Amen. 


IT  In  the  time  of  War  and  Tumults. 

0  ALMIGHTY  God,  King  of  all 
kings,  and  Governor  of  all  things, 
i^S' °m.  39.'  *■  °"  ""'liose  power  no  creature  is  able  to  re- 
sist, to  whom  it  belongeth  justly  to 


2  Kings  xix.  5 
Rn.  xiT.  IS. 
Pi.  xxii. 


P».  cxix.  137. 
1  Sam.  vii.  8. 

Ps"!  xVm.  27.       punish  sinners,  and  to  be  merciful  to 

Jobv.  12, 13.       them  that  truly  repent;  Save  and  de- 

xwu'.^2. 35.       liver  us,  we  hiunbly  beseech  thee,  from 


the  hands  of  our  enemies ;  abate  their  i  niron.  xxix.u 

.  ...  J  Ps.  xcviU.  1. 

pride,  assuage  their  malice,  and  con- 
found their  devices;  that  we,  being 
armed  vdih.  thy  defence,  may  be  pre- 
served evermore  from  all  perils,  to 
glorify  thee,  who  art  the  only  giver 
of  all  victor)' ;  through  the  merits  of 
thy  only  Son,  Jesus  Christ  our  Lord. 
Amen. 

IT  In  the  time  of  any  common  Plague  or 
Siclcness. 

O  ALMIGHTY  God,  who  in  thy  ps.  ovi.  29. 
'  ■'    A'umft.  xvi.  49. 

wrath  didst  send  a  plagrue  upon     '^^'■•-  ^■ 

^      °  ^2  Sum.  xxiv.  15, 

thine    own   people  in    the   wilderness     's- 

'     .  ^  .  .1  Kings  TUi.  37— 

for   their  obstinate   rebellion   against  ,  ^9. 

^  Hosea  in.  1. 

Moses  and  Aai-on:    and  also,  in  the  ps.ixxix.  s. 

'  '  xc.  7. 

time  of  king  David,  didst  slay  -with  ^J™*-  "^i-  *'• 
the  plague  of  pestilence  thi-eescore  and  ^  ^^'"jj^''"- "' 
ten  thousand,  and  yet   remembering  Pa-^^'^^'ut- lo- 1* 
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   destroj-ing    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  Emher  Weeks  to  he  said  ercry  day, 
for  those  that  are  to  be  admitted  into  Holy 
Orders. 

ALMIGHTY   God,   oiu-   heavenly  frh.  iv.  e 
'  •^2  Cor.  V.  19. 

Father,  who  hast  purchased  to  ^""^^P-    .. 

'  *  Rev.  vu.  9.  li,  14. 

thyself  an  universal    Church  by  the  J"^'"".^-  '*• 

.*  .*  ^  1  im.  u.  7. 

precious  blood  of  thy  dear  Son;  Mer-  ■^f  ^jfM"' '' 
eifuliy  look  upon  the  same,  and  at  this  Jv^j'^./j^g' 
time  so  guide  and  govern  the  minds  f g™-  ^r  Y^  "j^" 
of  thy  servants  the  Bishops  and  Pas-  Epj,'';.!  i8_2o 
tors  of  thy  flock,  that  they  may  lay  J ■^™;."i '^'  '"■ 
hands  suddenly  on  no  man,  but  faith- 
fidly   and  wisely  make  choice   of  fit 
persons  to  serve  in  the  sacred  IMiuistry 
of  thy  Church.     And  to  those  which 


»— 20. 
1  Tim.  ii.  3,  4. 


ment  by  the  constitution  of  the  country,  a  separate  prayer  for 
the  former  was  out  of  place. 

§  In  the  time  of  Dearth  and  Famine. 
The  second  of  these  prayers  was — for  what  reason  is  not  appa- 
rent—left out  of  the  Prayer  Book  in  several  of  the  editions  pub- 
lished during  the  reigns  of  Queen  Elizabeth  and  James  I. 
Bishop  Cosin  wrote  it  in  the  margin  of  his  revised  Prayer  Book, 
and  it  was  re-inserted  in  IGGl.with  some  slight  alterations  of  his 
making. 

§  In  the  time  of  any  common  Flayue  or  Sicirness. 
The  collect  form  which  is  so  atrictly  preserved  in  these  prayers 


was  strengthened  in  this  one  by  the  addition  of  another  Scrip- 
tural allusion  in  the  invocation.  This — from  "didst  send  a 
plague"  as  far  as  "and  also  " — was  inserted  by  Bisliop  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  Fmier  Collects. 
Every  Day"]     The  principle  laid  down  in  the  rubric  before  the 
Collects,  Epistles,  and  Gospels,  applies  to  the  use  of  these  Collects. 
One  of  them  ought,  therefore,  to  be  said  at  Evensong  of  tba 


PRAYERS  AND  THANKSGIVING  ,S. 


63 


James  i.  1 7. 
Luke  vi.  12,  13. 
Eph.  iv.  8.  11,  12. 
I  rov.  xii.  8—10. 
Heb.  V.  4,  5. 


shall  be  ordained  to  any  lioly  function, 
give  tliy  g-race  and  heavenly  benedic- 
tion ;  that  both  by  their  life  and  doc- 
trine they  may  set  forth  thy  glory, 
and  set  forward  the  salvation  of  all 
men ;  through  Jesus  Christ  our  Lord. 
Amen. 

IT   Or  this. 

ALMIGHTY  God,  the  giver  of  all 
good  gifts,  who  of  thy  divine 
providence  hast  appointed  divers  orders 


in  thy  Church ;  G  ive  thy  grace,  we  Deut.  xxxiii.  s 
humbly  beseech  thee,  to  all  those  who  Joun'xiv'  is.  17, 
are  to  be  called  to  any  ofRce  and  ad-  1  co'r.  iv.  i,  2! 
ministration  in  the  same;  and  so  re-  Eph.  iV.  r;— ig. 
plenish  them  with  the  truth  of   thy 
doctrine,  and  endue  them  with  iuno- 
concy  of  life,  that  they  may  faithfully 
serve  before  thee,  to  the  glory  of  thy 
groat  Name,  and  the  benefit  of  thy 
holy   Church,   through   Jesus    Christ 
our  Lord.     Amen. 


Exod.  xxxi?. 

li,  7. 
2  Chron.  xxxiv, 

27. 


James  v.  11. 
1  Tim.  ii.  .1 
1  John  ii.  1 


o 


IT  A  Prayer  that  may  be  said  after  any  of  the 
former. 

GOD,  whose  nature  and  pro- 
perty is  ever  to  have  mercy  and 
fm.ii'.'i"'^*'  *°  forgive,  receive  our  humble  peti- 
tions; and  though  we  be  tied  and 
bound  with  the  chain  of  om-  sins,  yet 
let  the  pitifulness  of  thy  great  mercy 
loose  us,  for  the  honour  of  Jesus 
Christ,  our  Mediator  and  Advocate. 
Amen. 


DEUS,  cui  propi-ium  est  misereri  q*,[,''''s^j"^''- 
semper  et  joarcere,  suscipe  depre-  °"e"°aii's''" 
cationem  nostram  :  ut  quos  dehetorum 
catena  constringit,  miseratio  tuiB  pie- 
tatis  absolvat.     Per  Christum  Domi- 
num  nostrum. 


Saturday  before  Ember  Week,  and  at  Mattins  and  Evensong 
every  day  afterwards  until  the  Ordination  Sunday.  The  Evcii- 
Boiig  previous  to  the  hitter  shouhl  be  iucluded  as  being  the  eve  of 
the  Sunday  itself. 

The  first  of  these  Ember  Collects  in  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  tr.ace  of  it  has  hitherto 
been  discovered  in  any  early  collections  of  prayers  or  in  the  ancient 
Sen'ices,  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  tlie  most  beautiful  and  striking  prayers  in  the  Prayer 
Book,  and  one  which  is  not  surpassed  by  any  thing  in  the  ancient 
Sacramentaries  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  Bancroft,  having  been  already  inserted  at  the  end 
of  the  Litany  in  the  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  the  use  of  a  special  prayer  every  day  during  the 
Ember  Weeks  is  peculiar  to  the  modern  Church  of  England.  It 
may  be  added  that  the  very  pointed  character  of  the  words  used 
is  also  modern,  the  older  Ember-day  Collects  and  Post-Com- 
munions 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  the  whole  body  of  the  Church  has  in 
the  ordination  of  the  Clergy  who  are  to  mmister  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  the  Bishops,  and  a  number  of  the  future  guides  and  leaders  of 


1  An  earlier  edition  was  privately  printed,  but  this  the  writer  has  not 
seen. 


the  Church  are  about  to  be  empowered  and  authorized  to  under- 
take their  ofiice.  This  is,  in  fact,  one  of  the  most  valuable  of 
our  Collects,  wielding  as  it  does  the  strong  weapon  of  general 
prayer  throughout  the  land  on  behalf  of  the  Bishops,  through 
whom  all  ministerial  authority  and  power  is  conveyed  from  our 
Lord,  and  of  the  priests  and  deacons,  to  whom,  from  time  to 
time,  their  ministry  is  delegated.  A  foithfnl  reliance  upon  the 
promises  of  our  Blessed  Lord  respecting  prayer  will  give  us 
an  assurance  that  so  general  a  supplication  for  a  special  object 
could  not  be  without  eflect ;  and  no  age  ever  required  that  such 
a  supplication  should  be  ofl'ered  more  than  the  present,  when  the 
Clergy  are  growing  more  and  more  faithful,  but  when  the  neces- 
sities of  some  dioceses  lead  to  a  far  too  promiscuous  admission  of 
persons  who  are  "fit,"  only  by  some  stretch  of  language,  "to 
serve  in  the  sacred  ministry  of  God's  Church." 

It  is  worth  noticing  that  "  the  Bishops  and  Pastors  of  Thy 
flock"  does  not  refer  to  the  Bishops  and  the  Priests  who  with 
them  lay  their  hands  on  the  heads  of  those  who  are  ordained 
Priests.  "  Bishop  and  Pastor  "  is  the  expression  used  in  all  the 
documents  connected  with  tlie  election  and  confirmation  of  a 
Bishop  J  and  no  doubt  it  is  here  also  used  in  the  same  sense,  with 
reference  to  the  Bishop  as  the  earthly  fountain  of  pastoral  autho- 
rity, ability  [3  Cor.  iii.  6],  and  responsibility. 

The  times  for  using  one  or  other  of  these  Collects  are  as 
follows : — • 

1st  Sunday 


From  Saturday 

Evensong 

before 


in  Lent 

Whitsunday 

Sept.  18th 
Dec.  17th 


to  Saturday 

Evensong  ■ 

before 


2nd  Sunday 
in  Lent 

Trinity  Sun- 
day 

Sept.  25th 

Dec.  24th 


§  A  Prayer  that  may  le  said,  ^'c. 

This  ancient  prayer,  which  is  one  of  the  "  Orationes  pro 
Peccatis"  in  the  Sacramentary  of  St.  Gregory,  comes  into  our 
Prayer  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  1544,  but  was  omitted  from  later 
Litanies  until  1559.  In  16G1  it  was  tr.ansfen-ed  to  this  place. 
The  most  ancient  English   version  of  it  knowu  is  that  of  the 


u 


PRAYERS  AND  THANKSGIVINGS. 


1  Tim.  ii  1,  2. 
Prov.  xi.  H. 

xxix.  2. 
Deut.  xvi.  18.  20. 
1  Chron.  xiii. 

1  -3. 
1  Tor.  X.  31. 
Nih.  ii.  20. 
Prov.  XX.  l.S. 

xiv.  34. 
Zech.  viii.  16, 

17.  19. 
Ps.  cxxii.  6,  7. 
[sa  Ixi.  S. 
Ps.  cxliv.  12—15. 
Phil.  iv.  6.  19. 
Horn.  ix.  5, 


'  Kinu'doms  ' 
all  Sealed 
Books. 


T  A  Fraf/erfor  Ihe  ITigh  Court  of  Parliamenf, 
to  be  read  duri,i^  their  Session. 

MOST  gracious  God,  we  liumLly 
beseech  thee,  as  for  this  King- 
dom in  general,  so  especially  for  the 
High  Court  of  Parliament,  under  om- 
most  religious  and  gracious  Queen 
at  this  time  assembled :  That  thou 
wouldcst  be  pleased  to  dii-ect  and  pros- 
per all  their  consultations  to  the  ad- 
vancement 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  endea- 
vours upon  the  best  and  siu^st  foun- 
dations, that  peace  and  happiness, 
truth  and  justice,  religion  and  piety 
may  be  established  among  us  for  all 
generations.  These  and  aU  other 
necessaries  for  them,  for  us,  and  thy 
whole  Church  we  humbly  beg  in  the 
Name  and  mediation  of  Jesus  Christ 
our  most  blessed  Lord  and  Saviour. 
Amen. 


M 


OST  gracious  God,  we  humbly  ^''f™,fg^//,>;f^„ 
thee,  as  for  this  King-     ;" '/25.  i^;". 

'  S)         11^^  and  1648 


beseech 
dom  in  general,  so  especially  for  the 
High  Court  of  Parliament,  under  our 
most  religious  and  gracious  King 
at  this  time  assembled :  That  thou 
wouldest  be  pleased  to  bless  and  direct 
all  their  consultations  to  the  preserva- 
tion of  thy  glory,  the  good  of  thy 
Church,  the  safety,  honour,  and  wel- 
fare of  our  Sovereign,  and  his  King- 
doms. Look,  O  Lord,  upon  the  hu- 
mility and  devotion  with  which  they 
are  come  into  thy  eom-ts.  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  hap- 
piness and  blessing  of  this  common- 
wealth. These  and  all  other  necessa- 
ries 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. 


fourteenth  century,  in  Mr.  Maskell's  Prymer,  which  is  as  fol- 
lows : — 

"  God,  to  whom  it  is  propre  to  be  merciful  and  to  spare  euer- 
more,  undirfonge"  (undertake,  "take,"  in  Hilsey's  Pr^Tiier) 
"  oure  preieris ;  and  the  mercifulnesse  of  thi  pitee  asoile  hem,  that 
the  chayneof  trespas  bindith.     Bi  erist  oure  Lord.     So  be  it." 

The  proper  times  for  the  use  of  this  prayer  are  seasons  of  peni- 
tence. All  days  in  Lent,  Fridays,  the  Rogation  Days,  and  the 
days  of  Endier  Weeks,  are  obviously  occasions  when  it  comes  in 
with  a  marked  appropriateness ;  its  use  "  after  any  of  the  for- 
mer "  clearly  supposing  tbiit  "  the  former  "  collects  are  accom- 
panied by  fivsting  and  humiliation. 

It  may  also  be  pointed  out  as  a  most  suitable  prayer  for  use  by 
Clergy  and  Laity  alike  after  any  confession  of  sins  in  private 
prayer;  or  in  praying  with  sick  persons,  in  cases  when  an 
authoritative  absolution  is  not  to  be  used. 

§  The  Prayer  for  the  Parliament. 
There  is  every  reason  to  think  that  this  prayer,  so  consonant 
with  the  constitutional  principles  of  modern  times,  was  composed 
by  Archbishop  Laud,  when  BLshop  of  St.  David's.  The  earliest 
form  in  which  it  is  known  is  that  above  given,  from  a  Fast-day 
Service  printed  in  1G^5  '.  It  also  appears  in  at  least  two  Forms 
of  Prayer  which  were  issued  by  Laud  after  he  became  Archbishop 
of  Canterbury,  and  during  the  rule  of  that  "  Long  "  Parliament 


1  ••  A  Forme  of  Common  Prayer  •  ♦  •  to  be  read  every  Wednesday  durini; 
the  present  visitation.  Set  forth  by  His  Majestie's  Authority.  Rcpiinted 
&t  London  by  Bonbam  Norton  and  John  Bill,  Printers  to  the  King's  most 
excellent  Majestic.    Anno  1C25. ' 


by  the  influence  of  which  he  and  the  king  suffered.  It  does  not 
appear  in  a  folio  copy  of  "  Prayers  for  the  Parliament,"  which  is 
bound  up  at  the  beginning  of  Bishop  Cosiu's  Durham  Prayer 
Book,  but  it  was  inserted  in  a  Fast-day  Service  for  the  12th  of 
June,  1661,  and  afterwards  in  its  present  place.  The  word 
"  Dominions  "  was  substituted  for  "  Kingdoms  "  by  an  Order  in 
Council  of  January  1st,  1801.  As,  however,  the  ancient  style  of 
our  kings  was  "Sex  Angliffi,  Dominus  Hibernia;,"  this  seems  to 
have  been  a  constitutional  mistake,  as  well  as  a  questionable 
interference  with  the  Prayer  Book ;  but  probably  "  dominions  " 
was  supposed  to  be  the  more  comprehensive  word,  and  one  more 
suitable  than  "  kingdoms  "  to  an  empire '  so  extended  and  of  so 
mixed  a  character  as  that  of  the  English  Sovereigns. 

The  phrase  "  High  Court  of  Parliament "  in  this  prayer 
includes  the  House  of  Lords,  the  House  of  Commons,  the  Upper 
and  Lower  Houses  of  Convocation ;  which,  together,  are  the  three 
estates  of  the  realm  (by  representation)  assembled  under  the 
Sovereign.  The  petition  referring  to"  the  advancement  of  God's 
glory,  and  the  good  of  His  Church,"  has  a  special  reference  to 
Convocation,  which  was  no  doubt  evident  enough  at  the  time 
the  prayer  was  composed,  when  Convocation  was  the  primary 
assembly  for  the  consideration  of  all  religious  questions  having  a 
national  bearing. 

This  prayer  may  have  been  intended  only  for  use  before  the 
several  Houses  of  Parliament,  when  it  was  inserted  here  in  1661. 
Yet  the  remarks  made  on  the  Ember  Collect  apply  to  it  in  no 
small  degree;  and  the  general  prayers  of  the  Church  may  be 
expected  to  bring  down  a  blessing  upon  the  deliberations  of  the 
Parliament,  in  a  higher  degree  than  the  local  prayers  daily  used 
in  each  House. 


PRAYERS  AND  THANKSGIVINGS. 


65 


"H  A  Collector  Prayer  for  all  conditions  of  men, 
to  be  used  at  such  times  when  the  Litany  is 
not  appointed  to  he  said. 

GOD,  the  Creator  and  Preserver 
of  all  mankind^  we  liumbly  be- 


0 


Acts  xvil.  2G. 

Rev.  iv.  11. 

Job  vii.  20. 

1  Tiui.ii   1.  3,4.  . 

Ps.  xxT.  4.  ixvii.  seech  thee  for  all  sorts  and  conditions 
Luke  u.  30-32.    of  men 

CJal.  vi.  10. 
Ps.  cxxii.  6— S. 
John  xiv.  IG,  17. 
Acts  xi.  26. 
Col.  i.  9—12. 
Eph.  iv.  1—3. 
Tit.  ii.  11,  12. 
Heb.  xiii.  3. 
Acts  xii.  5. 
Ps.  Ixxix.  U. 


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  profess 
and   call  themselves   Christians,  may 


be  led  into  the  way  of  trath,  and  hold 
the  faith  in  unity  of  spirit,  in  the 
bond  of  peace,  and  in  righteousness  of 
life.  Finally,  we  oommend  to  thy 
fatherly  goodness  all  those,  who  are 
any  ways  afflicted,  or  distressed,  in 
mind,  body,  or  estate;  \*  especialli) 
those  for  whom  our  prayers  are  desired^ 

that  it  may  please  thee  to  comfort  and  ^  ^  ^ 

relieve  them,  according  to  their  several  {.'i^^-,"/;'-!', 
necessities,  giving  them  patience  under  ^^^^r;  % 
their  sufferings,  and  a  happy  issue  out  J")""  ^"-  2*- 
of  all  their  afflictions.     And  this  we  corruption  of  tho 
beg  for  Jesus  Christ  his  sake.     Amen.      ?.  christes'." 


*  This  to  he 
said  when 
any  desire 
the  Prayers 
of  the  Con- 
gregation. 

Ps.  xciv.  19. 


2  Cor.  i.  3.  ,^ 

Gen.  xxxii.  10.  /"% 

Isa.  Ixiii.  7.  -^  -*- 

P3.  cxlv.  7—9. 
14.  21. 


*i  A  General  ThanJcsgiving. 

A  LMIGHTY   God,  Father  of  all 
mercies,  we  thine  unworthy  ser- 
vants do  give  thee  most  himible  and 


THANKSGIVINGS. 

heai-ty  thanks  for  all  thy  goodness  and 
loving  kindness  to  us,  and  to  all  men ; 

\^ parilcularli)  to  those  who  desire  now 
to  offer  up  their  praises  and  thanks- 


This  to  le 
said  when 
any  that 


It  may  be  mentioned  that  the  expression  "  most  great,  learned, 
and  religious  king,"  is  contained  in  James  the  First's  Act  for  a 
Thanksgiving  on  the  Fifth  of  November. 

§  Prayer  for  all  Conditions  of  Men. 

This  prayer  was  composed  by  Dr.  Peter  Gunning,  afterwards 
Bishop,  successively,  of  Chichester  and  Ely,  and  one  of  the  chief 
instruments,  under  God,  in  tho  restoration  of  the  Prayer  Book  to 
national  use  in  16G2.  It  has  usually  been  supposed  to  be  a  con- 
densed form  of  a  longer  prayer,  in  which  he  had  endeavoured  to 
satisfy  tlie  objections  of  the  Puritans  against  the  collect  form  of 
the  Five  Prayers,  by  amalgamating  the  substance  of  them  into 
one.  The  fir-st  idea  of  it  seems,  however,  to  be  taken  from 
the  nine  ancient  collects  for  Good  Friday,  of  which  we  only 
retain  three.  Dr.  Bisse  states  that  when  Gunning  was  Master  of 
St.  John's  College,  Cambridge,  he  would  not  allow  this  prayer  to 
be  used  at  Evensong,  declaring  that  be  had  composed  it  only 
for  Morning  use,  as  a  substitute  for  the  Litany.  And  certainly, 
if  it  had  been  intended  for  constant  use,  it  is  strange  that  it  was 
not  placed  before  the  Prayer  of  St.  Chrysostom  in  Morning  and 
Evening  Prayer,  but  among  the  "  Prayers  for  Several  Occasions." 
The  original  intention  must  certainly  have  been  to  confine  this 
general  supplication  to  occasional  use ;  and  the  meaning  of  "  to 
be  used  "  is  probably  identical  with  "  that  may  be  used."  There 
are  circumstances  under  whicli  it  may  be  desirable  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. 

The  prayer  is  cast  in  the  mould  of  that  for  the  Church  in  the 
Communion  Service.  Bishop  Cosin  altered  the  preface  of  that 
prayer  to,  "  Let  us  pray  for  the  good  estate  of  Christ's  Catholick 
Church,"  and  the  title  of  the  prayer  in  the  Rubric  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  ap- 
peared in  the  same  form  in  a  book  of  Hours  printed  in  1531. 
^See  notes  in  Communion  Service,  pp.  175.  197.] 

The  tone  and  the  language  of  the  prayer  very  successfnily 
imitate  those  of  the  ancient  collects,  and  the  condensation  of  its 
petitions  shows  how  thoroughly  and  spiritually  the  author  of  it 
entered  into  the  worth  of  that  ancient  mode  of  prayer,  as  distin- 
guished from  the  verbose  meditations  which  were  substituted  for 
it  in  the  Occasional  Services  of  James  I.    The  petition,  "That 


all  who  profess  and  call  themselves  Christians,  may  be  led  into 
the  way  of  truth,"  was  evidently  ft-amed  with  reference  to  the 
Puritan  Nonconformists,  who  had  sprung  up  in  such  large 
numbers  during  the  great  Rebellion  ;  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,  wlien  connected  with 
the  petitions  for  unity,  peace,  and  righteousness  which  follow. 
The  concluding  petitions  have  an  analogy  with  tlie  Memoriie 
Communes  of  the  Salisbury  Use,  "  Pro  quacunque  trihulatione," 
and  "  Pro  infirmo."  In  another  Memoria,  tliat  "  Pro  amieo  " 
which  comes  between  these  two,  the  name  of  the  pcreon  prayed 
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 : — 

OmnipotenssempiterneDens:  Almighty  and  everlasting 
salus  aeterna  credentium,  exaudi     God,    the   eternal  salvation  of 


nos  pro  fiunulis  tuis  pro  quibus 
misericordiffl  tuaa  imploramus 
auxilium  ;  ut  reddita  sibi  sani- 
tate, gratiarxim  tibi  in  ecclesia 
tua  referant  actiones.  Per 
Christum.     Amen.     [Gclas.] 


them  that  believe,  hear  us  on 
behalf  of  those  thy  servants  for 
whom  we  beseech  the  help  of 
thy  mercy;  that  health  being 
restored  unto  them,  they  may 
render  thanks  to  thee  in  thy 
Churcli ;  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  familiiir  use  in  the  case  of  sick  persons  ;  and 
the  afflictions  or  distresses  of  "  mind,  body,  or  estate,"  which  are 
so  tersely  but  comprehensively  named,  show  clearly  that  the 
special  clause  of  intercession  was  not  by  any  means  intended  to 
be  limited  to  sickness. 

THE  OCCASIONAL  THANKSGIVINGS. 
These  were  all  placed  as  they  now  stand  in  1661 ;  but  they 
were,  with  two  exceptions,  printed  at  the  end  of  the  Litany  (by 

1  Bishop  Cosin  provided  a  short  service  to  be  used  in  this  place  for  any 
persons  desiring  the  prayers  of  the  Church.  See  the  note  at  the  end  of  the 
Visitation  Office,  p.  2S8. 


66 


have  hefn 
prai/ed  for 
desire  to  re- 
turn praise. 

Ps.  cvii.  21.  2>. 

cxxxix.  14. 
ncv.  iv.  10,  11. 
Pa.  Ixxi.  G.  ciii. 

■>—5. 
.lohn  iii.  Ifi. 
Rev.  i.  5.  ("i. 
Acts  ii.  41.  42. 
1  Pet.  i.  3.  4. 
Col.i.  S— 5.  2i>.  57. 
1  Sam.  xii.  '2-i. 
Vs.  xi.  5.  ix.  1. 
Matt.  xii.  34,  35. 

V.  IC. 
Rom.  xii.  1. 
Luke  i.  "4,  75. 
Jude  26,  27. 
Rom.  xvi.  27. 
al.  mtiy  shew 

forth,  as  in 

Irish  MS. 


PRAYERS  AND  THANKSGIVINGS. 


Ps.  Ixv.  1.  9—13. 
Hosea  vi.  3. 
Ps.  cxlvii.  8.  9. 

civ.  13-13. 
i»<.  Ixviii.  9. 
Joel  ii.  23,  24.  2G. 
Isa,  xii.  1. 
Gen.  xxxii.  10. 
Ps.  cxlv.  9—11. 

Ixxii.  19. 


Isa.  xxvi.  9. 
Neh.  ix.  33. 
Acts  xiv.  17. 
Ps.  cvii.  5,  6.  8. 

cxxxviii.  2. 
1  Chron.  xvi.  28, 

29.  xxix.  13. 
•Pj.  Ixxix.  14. 


givings  for  ihj  hie  mercies  roucJisafed 
unfo  iAem.']  We  bless  thee  for  our 
creation,  preservation,  and  all  the 
blessings  of  this  life;  but  above  all, 
for  thine  inestimable  love  in  the  re- 
demption of  the  world  by  our  Lord 
Jesus  Clirist ;  for  the  means  of  grace, 
and  for  the  hope  of  gloiy.  And,  we 
beseech  thee,  give  us  that  due  sense  of 
all  tliy  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  sei-vice,  and  by 
walkinff  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.     Ame7t.. 

T  For  Sain. 

OGOD  our  heavenly  Father,  who 
by  thy  gracious  providence  dost 
cause  the  former  and  the  latter  rain  to 
descend  upon  the  earth,  that  it  may 
bring  forth  fruit  for  the  use  of  man ; 
We  ffive  thee  humble  thanks  that  it 
hath  pleased  thee,  in  om-  great  neces- 
sity, to  send  us  at  the  last  a  joyful 
rain  upon  thine  inheritance,  and  to 
refresh  it  when  it  was  diy,  to  the  great 
comfort  of  us  thy  unworthy  servants, 
and  to  the  glory  of  thy  holy  Name ; 
through  thy  mercies  La  Jesus  Christ 
our  Lord.     Amen. 

T  For  fair  weather. 

OLORD  God,  who  hast  justly 
humbled  us  by  thy  late  plague 
of  immoderate  rain  and  waters,  and  in 
thy  mercy  hast  relieved  and  comforted 
our  souls  by  this  seasonable  and  blessed 
change  of  weather;    We   praise   and 


Jer.  xxix.  11— It 
Ps.  cxvi.  5.  cii. 
17.  Ixvi.  18— 
20.  cvii.  35 — 
38. 


glorify  thy  holy  Name  for  this  thy 
mercy,  and  will  always  declare  thy 
loving  kindness  from  generation  to 
o-eneration  ;  through  Jesus  Christ  our 
Lord.     Amen. 

^  For  Flenty. 

OJIOST  merciful  Father,  who  of 
thy  gracious  goodness  hast  heard 
the  devout  prayers  of  thy  Chm-eh,  and  ceut.  viii.  in. 
turned  our  dearth  and  scarcity  into  ^uv"5!(!!°' 
cheapness  and  plenty ;  We  give  thee  i  xhe^.v.  is. 
humble  thanks  for  this  thy  special 
bounty ;  beseeching  thee  to  continue 
thy  loving  kindness  unto  us,  that  our 
land  may  yield  us  her  fruits  of  increase, 
to  thy  glory  and  our  comfort ;  through 
Jesus  Christ  our  Lord.     Amen. 

^  For  peace  and  deliverance  from  our  enemies. 


ALMIGHTY   God,  who   art   a  v,.  ixi.  2.  s. 

'  cxviil.  10  -10. 


V^  strong  tower  of  defence  unto  thy     «viii.  i. 

='     _  ~     2  Chron.  xx.  28-« 

servants    against    the    face    of    their     20.       ^  ,  .„ 

o  ^  Ps.  xvui.  6,  7.  48 

enemies;    We  yield   thee  praise   and    Zr'''xxxyT\o 
thanksgiving  for  our  deliverance  from  J'^";,' 'j.„^?i  f^ 
those    great    and    apparent    dangers  pJI'^'^jy  g 
wherewith  we  were   compassed:    We 
acknowledge  it  thy  goodness  that  we 
were  not  delivered  over  as  a  prey  unto 
them;    beseeching   thee   still  to  con- 
tinue  such   thy   mercies   towards    us, 
that  all  the  world  may  know  that  thou 
art  our  Saviom*  and  mighty  Deliverer ; 
through  Jesus  Chi-ist  our  Lord.  Amen. 

%  For  restoring  puhlick  peace  at  home. 

0  ETERNAL  God,  our  heavenly  •  ■^'■Jj'™'-  <^- 
Father,  who  alone  makest  men  2  sam.  %%».  44. 
to  be  of  one  mind  m  a  house,  and  rs.  cxiiv  1, 2. 

'  Prov.  xxiv.  21,22. 

stillest  the  outrage  of  a  violent  and  ps.  cxix.  27. 32. 
um-uly   people;    We   bless   thy   holy  \J^^-J^i\^- 
Name,  that   it  hath  pleased   thee   to  '  p*^'- .'.'■'?- ■'■ 

'  ^  A  ^         Ps.  cvu.  21,  22. 

appease   the  seditious  tumults  which  Hcb.  xm.  is. 
have   been   lately  raised  up  amongst 


Royal  antliorit)'  only),  after  tho  Hampton  Court  Conference  in 
1606.  The  particular  circumstances  under  which  this  liberty 
was  taken  with  the  Prayer  Book  by  James  I.  are  mentioned  in 
the  Historical  Introduction.  It  is  unnecessary  to  add  any  thing 
further  here  than  that  the  Occasional  Thanksgivings  are  now 
as  entirely  a  part  of  the  Prayer  Cook  sanctioned  by  the  Church 
as  any  other  prayers. 

§  The  General  Thanksgiving. 

This  was  composed  or  compiled  by  Reynolds,  Bishop  of 
Norwich,  for  tho  revision  of  1661.  The  first  portion  of  it 
appears  to  bo  borrowed  from  the  following  opening  of  a  Thanks- 
giving composed  by  Queen  Elizabeth  after  one  of  her  progresses, 
and  which  is  printed  (from  a  copy  in  the  State  Paper  Office)  in  the 


"  Liturgies  of  Queen  Elizabeth "  of  the  P.arker  Society,  p.  667, 
"  I  render  unto  Thee,  O  Merciful  and  Heavenly  Fatlier,  most 
humble  and  hearty  thanks  for  Thy  manifold  mercies  so  abun- 
dantly bestowed  upon  me,  as  well  for  my  creation,  preservation, 
regeneration,  and  all  other  Tliy  benefits  and  great  mercies 
exhibited  in  Christ  .Tesus  ..."  But  it  is  possible  that  there  is 
some  older  prayer,  as  yet  unnoticed,  which  was  the  original  of 
both  Queen  Elizabeth's  and  Bishop  Reynolds'. 

The  remarks  which  have  been  made  respecting  the  special 
clause  in  tho  "  Pi'aycr  for  all  Conditions  of  Jlen,"  apply  also  to 
the  special  clause  in  the  General  Thanksgiving. 

%  For  restoring  puhlick  peace  at  home. 
Thia  is  to  be  found  in  the  margin  of  Oosin's  Durham  Prayer  Book, 


PRAYERS  AND  THANKSGIVIN(JS. 


67 


us ;  most  liunibly  beseeching  tliee  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  offer  uiato 
thee  our  sacrifice  of  praise  and  thanks- 
giving for  these  thy  mercies  towards 
us 
Ainen 


through  Jesus   Christ  our  Lord. 


^  For  deliverance  from  the  Plague,  or  other 
common  sich'ness. 

1-7.  /^  LORD  God,  who  hast  wounded 

V^  us  for  our  sins,  and  consumed  us 

Ps.  XXX.  3.  cxvi.  for   our    transsrressions,   by   thy   late 

7,  8.  12.  '^  ... 

hea\'y  and  dreadful  visitation ;  and 
now,  in  tTie  midst  of  judgment  remem- 
bering 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  de- 
livered, to  be  a  living  sacrifice  unto 
thee,  always  praising  and  magnifying 


1  Chron.xxi, 
Ps.  Ixviii.  21. 

xc.  7 
Hab.  iii.  2. 


linm.  xii.  1 
Heb.  xiii.  15. 
Ps.  Ixvi.  13,  ! 
Heb.  ii.  12. 
Eph.  iii.  21. 


thy  mercies  in  the  midst  of  thy 
Church  ;  through  Jesus  Christ  our 
Lord.     Ainen. 

*i   Or  this. 

WE  humbly  acknowledge  before 
thee,  O  most  merciful  Father, 
that  all  the  j^imishmcnts  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  where- 
with we  lately  have  been  sore  afflicted, 
and  to  restore  the  voice  of  joy  and 
health  into  our  dwellings ;  We  offer 
unto  thy  Divine  jMajesty  the  sacrifice 
of  praise  and  thanksgiving,  lauding 
and  magnifying  thy  glorious  Name 
for  such  thy  preservation  and  provi- 
dence over  lis;  through  Jesus  Christ 
our  Lord.     Amen. 


Deut.  xxviii.  15. 
Ps.  xcv.  8. 
Piov.  xxviii.  14. 
Lain.  iii.  22. 
Ps.  c.\lv.  9. 
lxxi.x.  8. 

1  Kings  xxi.  20, 
2Cliron.vii.  13,11. 
Ps.  XXX.  2. 11,  1.'. 
Pit.  cxviii.  15. 
Neh.  ix.  5. 
Isa.xxxviii.lS  19 
Ps.  Ixix.  30. 
Luke  i.  4G,  47. 
Heb.  xiii.  15. 
Gen.  xvii.  1. 
James  iv.  6. 
John  iii.  19—21. 
Rom.  xiii.  12,  13. 

2  Cor.  vi.  2. 
Matt.  xxi.  5. 
Phil.  ii.  5—8. 
Matt.  XXV.  31,  32. 
2  Tim.  iv.  I. 

1  Thess.iv.lCl?. 
Rev.i.  8.  xix.  10. 


in  bis  handwriting  ;  and  is,  no  doubt,  of  liis  composition.  Tliere 
are  two  clianges  made  in  the  course  of  writing  it,  witii  the 
evident  object  of  moulding  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.  This  Thanksgiving  offers  another  illustration  of 
the  restrained  and  temperate  spirit  in  which  the  restoration  of 
the  Preycr  Book  and  its  rcrision  were  undertaken  by  men  who 


had  suffered  so  much  from  the  "  outrage  of  a  violent  and  unruly 
people,"  as  Cosin  and  his  coadjutors  had  suffered  for  many  years. 

Except  the  General  Tlianksgiving,  none  of  these  Occasional 
Thanksgivings  are  well  adapted  to  the  necessities  of  present 
times ;  and  the  introduction  of  several  new  "  Memoriaj  Com- 
munes "  would  be  a  good  work  of  revision,  provided  they  were 
worded  in  language  whose  suitableness  and  dignity  made  them 
fi*;  to  be  placed  beside  more  ancient  parts  of  the  Prayer  Book. 


K  t 


AN  INTRODUCTION 


TO   THE 


COLLECTS,  EPISTLES,  AND  GOSPELS. 


The  Liturg^y  consists  of  a  fixcil  ami  unvarying  portion,  and  of  a 
portion  wliicli  varies  at  least  onee  a  week ;  the  fixed  part  is 
printed  by  itself  in  a  later  division  of  the  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 
coming  under  notice. 

In  the  early  ages  of  the  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  j  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  unvarying  parts  of  the  Communion  Ser- 
rice  are  contained,  constitute,  in  fiict,  the  Missal  of  the  Church  of 
England,  which  is  almost  universally  bound  in  a  separate  form  for 
tLse  at  the  Altar. 

The  modern  arrangement  of  those  variable  parts  of  the 
Liturgy  is  derived  du-ectly  from  the  ancient  Missals  of  the 
Church  of  England,  of  which  the  principal  one  was  that  of 
Salisbury.  Like  the  rest  of  the  Prayer  Book,  it  has  undergone 
some  condensation.  OiTertory  sentences  were  formerly  placed  in 
this  part  of  the  Liturgy,  but  are  now  collected  into  the  unvary- 
ing portion.  There  was  also  a  short  Anthem,  or  Gradual  (with  its 
resjmnse),  placed  after  every  Epistle,  and  a  Collect  called  "  Post- 
connnunio ',"  but  both  of  these  have  been  discontinued.  The 
lutroit,  or  Officium,  was  likewise  appointed  for  every  celebration 
of  the  Holy  Communion,  and  a  short  Anthem  to  be  sung  during 
the  Administration.  In  the  first  Prayer  Book,  the  Introits 
were  taken  from  the  Psalms ',  and  were  all  printed  before  the 


'  In  the  Prayer  Book  of  1519  a  number  of  Sentences  of  Scripture  were 
appointed  for  Post-Coniniuniona,  and  printed  after  the  Agnus  Dei. 

'  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  for 
their  purpose  than  hymns : — 


INTllOITS. 


1st  Sunday  in  Advent  Ps. 

2nd     „  

3rd      „  , 

4th      „  

Christ.  Day,  1st  Communion  ,, 

2nd 
F.  of  St.  Stephen    , 

,,    St.  Jolin,  Evangelist 

I,     the  Holy  Innocents 

Sunday  after  Christmas 

Circumcision   

Epiphany , 

1st  Sundayafterthc  Epiphany ,, 
2nd         ,,  r  r       J 

3rd  „  "        " 

4th  „  "        " 

SiU  „  '  "        " 

0th  .,  „  II       II 

SeptuaResima !*. || 

Sexa;,'csima 

Quinquagesima \\[  || 

Ash  Wednesday 

1st  Sunday  in  Lent   

2nd        

3rd        ■■  " 

4tli        

5th        „  


Sunday  next  before  Easter, ..Ps. 

CJood  Friday ,, 

Easter  Even ,, 

Easter  Day,  1st  Communion.. ,, 
2nd 

Monday  in  Easter  Week 

Tuesday         „         „        

1st  Sunday  after  Easter 112 


2nd 

3rd  „  „  

4th  „  

ith         „  

Ascension  Day    

Sunday  after  Ascension  Day., 

Wliilsunday 

Monday  in  Whitsun  Week  ... 

Tuesday         ,,  

Trinity  Sunday   

'V^^O  ^^-^^^  {""■' 

2nd 


70 
75 
82 
84 
47 
93 
33 
lOU 
101 
07 


3rd 

4  th 
5th 


culuti, 
(  In  quo   cor- 
\     riqfl  t 
j  Relrtliue 
\     servo  tun. 
t  Adhte'.it  pa- 
\     vimento. 
.■Legem  pone. 


Collect;  but  Hymns  have  been  generally  substituted  since  their 
omission.  The  "  Communio  "  was  also  fixed  in  the  first  Prayer 
Book,  being  the  Anthem,  "  0  Lamb  of  God,  which  takest  away 
the  sins  of  the  world,  have  mercy  upon  ns;"  and  for  this,  a  soft 
and  solemn  organ  voluntary  seems  to  have  been  afterwards  sub- 
stituted, such  as  is  still  to  be  heard  at  Durham  Cathedral  and 
elsewhere  during  the  Administration. 

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  Sun- 
days and  some  of  the  other  Holy  Days  is  attributed  to  St.  Jerome 
in  the  fourth  century;  and  most  of  the  Collects  come  to  us 
originally  from  the  Sacramentaries  of  St.  Leo,  Gelasius,  and  St, 
Gregory;  the  last  of  whom  died  a.d.  GOl. 

§   Collects. 

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,  compilations 
of  previously  existing  forms,  rather  than  original  compositions  of 
those  whose  names  they  bear.  These  Sacramentaries  have  the 
appearance  of  methodizing  and  rearranging  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  Bona  [Ker.  Liturg.,  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  Christian  world  a  sufficient  proof 
that  Gelasius  and  St.  Gregory  composed  those  now  in  use. 

It  may  be  considered  an  argument  against  this  theory  of 
Apostolic  origin,  that  the  Collect  is  a  form  of  prayer  unknown  in 
the  Eastern  Church,  which  has  always  been  so  conserv.ative  with 
regard  to  its  ancient  customs  and  formularies.  But  Archdeacon 
Freeman  has  shown  that  there  is  a  distinct  likeness  between 
certain  kinds  of  hymns  (called  "  Exaposteilaria  ")  of  the  Eastern 
Church,  and  the  Collects  of  the  Western,  by  which  a  common 


GthSun.aft. ) 
Trinity ...  { 
7th       „ 
8th       „ 


10th 
nth 

12th 

13th 

Hth 

15th 

loth 

17th 
isth 

10th 
20tta 


Ps.  119  ...El  venial. 

M<^mor  eato. 

,,       ...Portia  men. 

( Bvnilfitem 
*'        \    fecisti. 
,,       ...Mtinus  lute. 

iDefccit  ani- 
"        \     ma. 

(In  teter- 
"         I     num. 

J  Qiiomodo  di- 
••         \      lexi. 

(  Lncerna  pe- 
"         \     ilif>us. 

I  luitjiws 
"  \      ndio. 

I  Feci  judi- 
"         \     ctitm. 
,,        ...Mirabitia. 
,,        ...Justus  ex. 

( Ctamati    in 
■'        X     tola. 

i  Vide    humi- 
••        \    lilalem. 


21stSun.aft.l  t,^    ,,fj  ( Privcipes 
y  .../  "■   "■'  I     perseculi. 


Trinity 
22nd 


t  Appropin- 
\     f^uet. 
Ps, 


23rd      

24th      „       

25th      „       

St.  Andrew,  Apostle 

St.  Thomas,  Apostle 

Conversion  of  St  Paul  

Purilication  of  St.  Mary,  Virg. 

St.  Matthias,  Apostle    

Annunciation  of  tlie  V.  Mary 

St.  Mark,  Evang « 

St.  Philip  and  St.  James 

St,  Barnabas,  Apostle   „     112 

St.  John  Baptist ,,    143 

St.  Peter,  Apostle ,,    141 

St,  James,  Apostle 14s 

St,  llartliolomew,  Apostle    115 

St.  Matthew,  Apostle    ,    117 

St,  Michael  and  all  Angels  ,„  ,,    113 

St,  Luke,  Evangelist 137 

St,  Simon  andSt,  Jude,  Apos,  ,,    150 
All  Saints „    149 


124 
125 
127 
129 
128 
138 
134 
14(1 
I'll 
141 
1-3 


INTRODUCTION  TO  THE  COLLECTS,  EPISTLES,  AND  GOSPELS. 


69 


origin  seoms  to  be  indicated  j  and  he  gives  the  following  hymns 
!it  Lauds  on  Easter  Day  as  an  example  [Princip.  of  Div.  Serv.,  i. 
143]  :— 

"  ITiou,  0  Lord,  that  didst  endure  the  cross,  and  didst  abolish 
death,  and  didst  rise  again  from  the  dead,  give  peace  in  our  life, 
as  only  Almighty."  - 

"Tliou,  O  Christ,  Wlio  didst  raise  man  by  Thy  resurrection, 
vouchsafe  that  we  may  with  pure  hearts  hymn  and  glorify 
Thee." 

Although  the  variable  Exaposteilaria  in  actual  use  are  attri- 
buted to  a  ritualist  of  the  tenth  century.  Archdeacon  Freeman 
considers  that  they  represent  a  much  older  system  of  precatory 
hymns,  and  quotes  from  Dr.  Neale,  that  the  aim  of  them  "  seems 
originally  to  have  been  a  kind  of  invocation  of  the  grace  of 
Qod"  which  is  a  special  feature  of  Collects. 

It  is  not  quite  correct,*therofore,  to  say  that  such  a  form  of 
prayer  is  wholly  unknown  in  the  Eastern  Church  ;  and  this 
argument  against  the  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  in  Acts  i.  SI,  25, 
"ITiou,  Lord,  which  knowest  the  hearts  of  all  men,  show  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."  The  second  is  in  Acts  iv. 
21,  "  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  tilings  ?  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, 
Wliom  Thou  bast  anointed,  both  Herod,  and  Pontius  Pilate, 
with  the  Gentiles,  and  the  people  of  Israel,  were  gathered 
together,  for  to  do  whatsoever  Thy  hand  and  counsel  deter- 
mined before  to  be  done.  And  now.  Lord,  behold  their  threatcn- 
iugs :  and  grant  unto  Thy  servants,  that  with  all  boldness  they 
may  speak  Thy  word,  by  stretching  forth  Thine  hand  to  heal ; 
and  that  signs  and  wonders  may  be  done  by  the  name  of  Thy  holy 
Child  Jesus."  In  both  of  these  prayers,  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  supplica- 
tion itself,  though  in  both  cases  of  the  highest  importance  possi- 
ble, is  condensed  into  a  few  simple  words.  These  Apostolic 
prayers,  therefore,  bear  a  great  resemblance  to  Collects,  and 
might  not  unreasonably  be  spoken  of  as  the  earhest  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  compare 
some  of  the  best  of  our  ancient  or  modern  collects  (as,  for  instance, 
the  Collect  for  WTiitsimday,  which  h;is  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 
Eeformation  date)  with  the  Prayer  of  Prayers,  we  shall  find  in 
both  that  the  tone  is  chiefly  that  of  adoration,  and  subordinately 
that  of  supplication ;  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  earth,  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,  there- 
fore, pray  ye  ' ." 

The  origin  of  the  name  "  Collect "  is  uncertain ;  and  various 
meanings  have  been  given  to  it.     Some  rituaUsts  have  connected 


*  It  is  an  ancient  nile  of  the  Cliurch  to  liave  an  uneven  number  of  Col- 
lects. Micrologus  [iv.]  says  tliat  either  one,  tlivee,  live,  or  seven  are  used  : 
one  from  tradition ;  three,  because  our  Lord  prayed  thrice  in  His  agony; 
live,  because  of  His  fivefold  Passion;  seven,  because  there  are  seven  peti- 
tions in  the  Lord's  Prayer. 


it  with  the  collected  assembly  '  of  the  people ;  others  have  inter, 
preted  the  name  as  indicating  that  the  prayer  so  called  collects 
together  the  topics  of  previous  prayers,  or  else  those  of  the 
Epistle  and  Gospel  for  the  day.  But  the  most  reasonable  inter- 
pretation seems  to  be  that  which  distinguishes  the  Collect  as  the 
prayer  ottered  by  the  priest  alone  on  belndf  of  the  people,  while 
in  Litanies  and  Versicles,  the  priest  and  the  people  pray  alter- 
nately. This  interpretation  is  found  in  Bona,  Rer.  Liturg.,  ii.  5. 
iii.,  Durand.  iii.  13,  and  Micrologus,  iii. ;  the  words  of  the  latter 
being,  "  Oratio  quam  CoUectam  dieunt,  eo  quod  sacerdos,  qui 
legatione  fungitur  pro  populo  ad  Dominum  omnium  petitiones  ea 
oratione  eolligit  atque  concludit."  As  of  Common  Prayer,  in 
general,  so  we  may  conclude  especially  of  the  Collect,  in  par- 
ticular, that  it  is  the  supplication  of  many  gathered  into  one 
liy  the  voice  of  the  priest,  and  ofl'ered  up  by  him  to  the  Father, 
through  our  Lord  and  only  Mediator  ^. 

There  is  a  very  exact  and  definite  character  in  the  structure  of 
Collects;  so  exact,  that  certain  rules  have  been  deduced  fi-om 
these  prayers  of  the  Saints  for  the  construction  of  others,  as  rules 
of  grammar  are  deduced  from  classic  writers. 

First,  may  be  mentioned  the  characteristics  which  distinguish 
this  special  form  of  prayer,  and  which  have  been  loosely  men- 
tioned above  :  — 

1.  A  Collect  consists  of  a  single  period,  seldom  a  long  one. 

2.  A  single  petition  only  Is  oH'cred  in  it. 

3.  Mention  is  made  of  our  Lord's  Mediation ;  or  else 

4.  It  ends  with  an  ascription  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  chastened  yet  com- 
prehensive character  of  Collects  is  owing,  in  no  small  degree,  to  the 
necessities  imposed  upon  the  writers  of  them  by  this  structure. 

This  general  outline  of  the  Collect  developes  itself  in  detaU  on 
a  plan  of  which  the  most  perfect  form  may  be  represented  by  two 
of  our  finest  specimens,  the  one  as  old  as  the  Saeramentary  of 
St.  Gregory,  in  the  sixth  century,  the  other  composed  by  Bishop 
Cosiu,  more  than  a  thousand  years  later. 


1.  Invocation. 

2.  Reason  on 
which  the  Peti- 
tion is  to  be 
founded. 


3.  Petition. 


4.  Benefit  hoped 
for. 


5.  Mention  of 
Christ's  Media 
tion,  or  Aserip 
tion  of  praise:  or 
both. 


■ft'liitsunday. 


GOD, 

Who  as  at  this  time  didst 
teach  the  hearts  of  Tliy 
faithful  people  by  sending 
to  them  tlie  light  of  Thy 
Holy  Spirit ; 


grant  us  by  the  same  Spirit 
to  have  a  right  judgment 
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. 


0th  Sunday  after  Epiphany. 


O  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  Tliee. 
that  having  this  Itope,  we 
may  purify  ourselves,  even 
as  lie  is  pure  ; 

tliat  when  He  shall  appear 
again  with  power  and  great 
glory,  we  may  be  made  like 
unto  Him  in  His  eternal  and 
glorious  Kingdom, 

where  with  Thee,  O  Father, 
and  Thee,  O  Holy  Ghost. 
He  liveth  and  reigneth.  ever 
one  God,  world  without 
end. 


Thus  it  will  be  observed  that,  "after  the  Invocation,  a  founda- 
tion is  laid  for  the  petition  by  the  recital  of  some  doctrine,  or  of 


3  The  Holy  Communion  was  once  known  by  the  name  CoUecta.  Buna,  I. 
3.  ii. 

3  So  in  the  old  "  Mirrour,"  or  commentary  on  the  Divine  Offices,  the  expla- 
nation of  the  word  is  given  thus  :  "  Yt  is  as  moche  as  to  saye  a  gatherynge 
to^'yther,  for  before  thys  prayer  ye  dresse  you  to  god,  and  gather  you  in 
onlied  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  properly 
given  :  "  Ye  ende  all  youre  orysons  by  oure  lorde  Jesu  cryste,  and  in  liyi 
blyssed  name,  by  cause  he  sayde  in  his  gospel,  that  what  euer  ye  aske  th» 
I    lather  iu  my  name,  he  shall  gyue  yt  you."  fol.  Ixxiii. 


70 


INTRODUCTION  TO  THE 


6om6  fact  of  Gospel  liistory,  which  is  to  be  commemoratt'd. 
Upon  this  fouiuliition  so  hiid  do«ii,  rises  tlie  petition  or  body  of 
the  prayer.  Then,  in  a  perfect  specimen  .  .  .  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  ease  of 
prayers  not  addressed  to  tlie  Mediator,  is  always  through  the 
Mediator,  and  which  sometimes  involves  a  Doxology,  or  ascription 
of  praise'."  This  last  member  of  the  Collect  has,  indeed, 
always  been  constructed  with  great  care,  and  accordiug  to  rules 
wliich  were  put  into  the  foi-m  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  follows  : — 

" '  Per  Dominum,'  dicas  si  Patrem  Presbyter  oras. 

Si  Christum  memores  '  per  Eundem,'  dicere  debes. 

Si  loqucris  Christo  '  Qui  vivis,'  scire  memento ; 

'  Qui  Tecum,'  si  sit  coUecta;  finis  iu  Ipso ; 

Si  memores  Flamen;  'Ejusdem,'  die  prope  finem=." 
Illustrations  of  those  endings  will  be  fouud  in  the  Collects  for 
the  Epiphany,  the  Nativity,  Easter  Day,  and  Whitsunday. 

The  number  of  the  variable  Collects  in  the  Book  of  Common 
Prayer  is  eighty-three.  These  are  all  traced  to  their  origiu:il 
sources,  so  far  as  they  have  been  discovered,  in  the  following 
pages  J  and  it  will  be  observed,  that  fifty -nine  out  of  the  eighty- 
three  have  come  to  us  through  the  Sarura  SUssul,  from  the 
ancient  Sacramentaries ;  all  but  one  of  that  number  being  con- 
tained in  the  Sacramentary  of  St.  Gregory.  Of  the  remaining 
twenty-four,  the  germ  and  spirit,  and  often  the  language,  may 
be  found  iu  ancient  Liturgical  forms;  and  the  sixteen  of  the 
twenty-four,  of  which  no  such  origin  is  indicated  in  the  following 
pages,  will  perhaps  be  discovered,  by  future  research,  to  be  either 
translations  or  adaptations.  Only  one  new  Collect,  that  for 
St.  Andrew's  Day,  was  inserted  in  1552 ;  and  only  four  in  16G1. 
The  latter  are  written  in  the  margin  of  Bishop  Cosin's  Durham 
Book,  in  his  handwriting.  That  for  St.  Stephen's  Day  he 
adapted  from  one  (in  the  Scottish  Prayer  Book)  which  is  attri- 
buted to  Archbishop  Laud,  while  those  for  the  Third  Sunday  in 
Advent,  the  Sixth  Sunday  after  Epiphany,  and  Easter  Even,  are 
either  composed  by  himself,  or  derived  from  some  ancient 
originals  which  have  not  been  identified. 

The  primary  use  of  the  Collect  is  to  give  a  distinctive  tone  to 
the  Eucharistic  Service,  striking  the  key-note  of  prayer  for  the 
particular  occasion  on  which  the  Sacrifice  is  ofl'ered.  But  by  the 
constant  use  of  it  in  its  appointed  place  in  the  Daily  Mattins  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  oflices  on  to  the  chief 
Service  and  Offering  which  the  Church  has  to  render  to  Almighty 
God.  "  Used  after  such  celebration,  the  Collect  is  endued  with 
a  wonderful  ])ower  for  carrying  on  through  the  week  the  peculiar 
Eucharistic  memories  and  work  of  the  preceding  Sunday,  or  of  a 
Festival.  Under  whatsoever  engaging  or  aweing  aspect  our  Lord 
has  more  especially  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  embodied 
for  us  in  the  Collect,  we  have  desired  to  present  ourselves  '  a 


'  Goulbum  on  the  Communion  Ofllce,  p.  37. 

»  A  much  lonijer  form  maybe  found  at  p.  73  of  Clmmbers'  Sanun  Psalter, 
with  an  elaborate  note  on  the  subject.  The  following  rules  may  prove 
suflicicnt  for  practical  purposes  at  the  present  day  :— 

1)  Collects  addressed  to  God  the  Father  should  end:-"  ThrouRh  Jesus 
Christ  our  Lord  (or  if  our  Lord  has  bm  piiviomly  mmlioned  .•-•  ThroiiL-h 
the  same  Jesus  Christ  onr  Lord  •],  Who  livetl.  and  rcigneth  with  Thee  and 
the  K  ,/«<  Ilohj  Gl„„l  ha,  been  prenou.ln  mentioned :-■  The  same 'l 
Holy  Ghost,  one  God,  world  without  end.    Amen  " 

2)  Collects  addressed  to  God  the  Son  should  end: Who  livc-t  and 

reignest  with  the  Father  and  the  [„r  'the  same']  Holy  Ghost,  one  God. 
world  without  end.    Amen." 

3)  Collects  addressed  to  the  Blessed  Trinity  should  end:-"  Who  livest 
and  rcignest,  one  God,  world  without  end     Amen  " 

Some  other  variations,  as  "Where  with  Thei."  after  the  n.cntion  of 
Heaven,  wiU  suggest  themselves. 


holy  and  lively  sacrifice'  in  that  high  ordinance,  the  same 
oblation  of  ourselves  do  we  carry  on  and  perpetuate  by  it. 
Through  the  Collect,  iu  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  ^."  Thus  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  memorial  to  the  mind 
of  every  worshipper  of  the  sanetification  which  is  brought  upon 
all  our  days  and  all  our  prayers  by  the  Sacramental  Presence  of 
our  Blessed  Lord.     [See  also  p.  24.] 

§  T/te  ]Ej)lsiles  and  Gospels, 

The  Holy  Communion  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  Gospel  was 
written  by  St.  Matthew ;  and  none  of  the  Gospels  or  Epistles  are 
likely  to  have  been  generally  knowii  in  the  Church  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  ritu:dists,  that  portions  of  the  Old  Testament 
were  read  at  the  time  of  the  celebration :  and  the  gradual  intro- 
duction of  our  present  system  is  indicated  by  the  usage  shown  in 
an  Irish  Communion  Book  of  the  sixth  century,  which  has  one 
unvarying  Epistle  and  Gospel,  1  Cor.  xi.,  and  St.  John  vi.  This 
system  is  attributed  to  St.  Jerome  by  the  almost  unanimous 
voice  of  ancient  writers  on  the  Divine  Service  of  the  Church; 
and  a  very  ancient  Book  of  Epistles  and  Gospels  exists,  called  the 
Comes,  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  Hieronynii  has  been  disputed, 
chiefly  because  the  system  of  Epistles  and  Gospels  which  it  con- 
tains 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 
with  the  old  and  modern  English  one,  where  it  differs  from  the 
Roman,  the  question  has  a  special  interest  in  connexion  with  the 
Book  of  Common  Prayer. 

This  ancient  Lectionary,  or  Comes,  was  published  by  Pamelius 
in  the  second  volume  of  his  Liturgicon  Ecclesice  Latino;,  under 
the  title,  Divi  Sieronymi  preshj/leri  Comes  she  Lectionarius ; 
and  is  also  to  be  found  in  the  eleventh  volume  of  St.  Jerome's 
Works,  p.  526.  It  contains  Epistles  and  Gospels  for  all  the 
Sundays  of  the  year,  the  Festivals  of  our  Lord,  some  other  Festi- 
vals, and  many  Ferial  days.  It  is  some  evidence  in  favour  of  its 
great  antiquity  tliat  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  Theophania,  a  name  which  was  dis- 
continued 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.  lOSO,  it  is  spoken  of  as  "  Liber 
Comitis  sive  Lectionarius,  quem  Sanctus  Hieronj-mus  compagi- 
navit :"  while  about  the  same  time  Beleth  writes  that  Pope 
Damasus  requested  St.  Jerome  to  make  a  selection  of  Scriptures 
from  the  Old  and  New  Testament  to  be  read  in  the  Church.  Tho 
latter  statement  derives  confirmation  from  the  fact,  that  before 
the  time  of  Daniasus  [a.d.  306—381]  tho  Fathers  cite  Scripture 
without  giving  any  indications  of  such  a  selection  being  in  use  : 
while  after  that  time  there  are  such  indications  in  the  writings 
of  SS.  Ambrose,  Augustine,  Leo,  Salvian,  and  Ca-sarius;  the 
three  latter  of  whom  were  accustomed  to  use  St.  Jerome's  ver- 
sion of  the  Scriptures,  and  not  the  Septuagint.  All  this  seems  to 
show  that  there  is  much  to  be  said  for  the  ancient  statement,  that 


'  Principles  of  Div.  Scrv.  i.  369. 

■•  On  the  other  hand,  there  are  those  who  believe  that  many  expressions 
in  the  New  Testament  Scriptures  are  derived  from  Liturgies  known  to  and 
used  by  the  Apostles.  See  an  Essay  on  Liturgical  quotations  in  Neale'a 
Liturgiology,  pp.  411—474, 


COLLECTS,  EPISTLES,  AND  GOSPELS. 


71 


St.  Jerome  first  arranged  the  Epistles  and  Gospels,  and  that  his 
arrangement  is  extant  in  this  Lcctionary. 

In  the  Comes  there  are  Scriptures  for  twenty-five  Sundays  after 
the  Octave  of  Pentecost,  as  in  our  Prayer  Book  and  in  the 
ancient  Salishury  Use  (though  in  both  tlic  latter  they  are  num- 
bered as  after  Trinity),  but  the  Roman  rite  has  them  only  as  fiir 
as  the  twenty-third  Sunday  after  Pentecost.  The  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  tables  annexed  to  every  Sunday  in  the  following 
pages)  are  quite  ditferent  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  SundLiys  in  Advent,  of  the  English  Use.  These  p,u'aUel  pecu- 
liarities between  the  Comes  and  the  English  aiTangement,  differ- 
ing as  they  do  from  the  Roman,  form  a  strong  proof  that  our 
Eucharistic  system  of  Scriptures  liad  an  origin  cpiite  independent 
of  the  Roman  Liturgy;  or,  at  least,  that  it  belongs  to  a  system 
which  is  much  older  than  that  now  in  use  in  the  latter.  It  may 
be  remarked,  in  conclusion,  (and  perhaps  this  is  the  most  impor- 
tant fact  in  connexion  with  this  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  tho  events  of  His  life 
and  suflering  are  pleaded  in  the  Litany.  In  nothing  is  the 
graphic  action  of  the  Church  (sometimes  very  truly  called  'his- 
trionic') shown  more  strongly,  than  in  the  way  by  which  the 
Gospels  of  the  season  are  made  the  means  of  our  hving  over  again, 
year  by  year,  the  time  of  the  Incarnation,  from  Bethlehem  to 
Bethany;  while  in  the  long-drawn  season  of  Trinity,  we  see  the 
Church's  continuance  by  the  power  of  the  Pentecostal  outpouring 
in  the  true  faith  of  the  Blessed  Trinity,  and  in  the  faithful  follow- 
ing 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  shown  in  the  Notes  that  follow. 
It  is  sufficieut  here  to  say,  iu  conclusion,  that  the  existing  arrange- 
ment of  them  appears  to  be  founded  on  some  more  ancient  system 


of  consecutive  reading  similar  to  that  iu  use  for  our  daily  Lessons, 
a  system  still  followed  out  in  the  East :  that  the  Epistles  have 
continued  to  be  used  in  a  consecutive  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.  Wliatever  changes  were  made  at 
the  Reformation  may  be  seen  by  the  tabular  arrangement  under 
each  Collect.  In  1661  the  only  changes  made  were  in  the  Gos- 
pels for  the  Holy  Week,  some  of  which  were  shortened  by  Bishop 
Cosin ;  iu  the  insertion  of  those  for  a  Sixtli  Sunday  after  Epi- 
phany ;  and  in  printing  all  Gospels  and  Epistles  from  the  Author- 
ized Version  of  1611,  instead  of  from  that  of  1510. 

[The  Introits  printed  at  the  end  of  the  Notes  for  each  Sunday 
and  other  Festivals,  are  translated  from  the  Salisbury  Missal,  the 
more  familiar  name  of  Introit  having  been  substituted  for  that 
of  "Officium,"  by  which  they  are  there  designated.  The  Salis- 
bury rubric  directs  them  to  be  used  in  the  following  manner : — 
"  Officium  misscB  usque  ad  orationem  proseqtiafur  sacerdos  :  vel 
usque  ad  Gloria  in  excelsis  :  <inando  diciiur.  'Et  'post  officium  et 
psalmiim  repetatur  qfficinm :  et  postea  dicitur  Gloria  patri  et 
Sicut  erat.  Terlio  repetatur  officium  :  sequatuf  Ki/rie."  Some 
of  these  Introits  are  selected  with  a  striking  appropriateness  to 
the  days  for  which  they  are  appointed,  and  show  a  deep  appre- 
ciation of  the  prophetic  sense  of  Holy  Scripture. 

The  Hymns  are  also  those  of  the  Salisbury  Use,  which,  as  is 
well  known,  it  was  the  intention  of  Cranmer  and  his  coadjutors 
to  have  translated  into  English  with  the  Prayer  Book.  Most  of 
the  Hymns  are  to  be  found  in  the  original  Latin  in  "  Hymni 
Ecclesise,"  published  in  1865  by  MacmiUan.  The  references 
appended  to  each  are  to  translations  contained  in  the  following 
well-known  Hymn-books : — 

H.  N.  The  Hymnal  Noted.  Wliere  there  is  a  double  reference 
under  these  initials,  it  is  (1)  to  the  "  Hymnal  Noted  " 
in  two  volumes,  with  the  music ;  and  (2)  to  the  "  Words 
of  the  Hymnal  Noted." 

H.  A.  M.     Hymns  Ancient  and  Modern. 

C.  II.     The  "  Congregational  Hymn  and  Tune  Book,"  edited 

by  the  Rev.  R.  R.  Chope. 
A.  A.     The  "Appendix  to  the  Hymnal  Noted"  used  at  St. 
Alban's  Church,  Holborn. 

D.  H.     The  "  D.ay  Hours  of  the  Church  of  England." 

Want  of  space  alone  has  prevented  the  Editor  from  giving  the 
Hymns  at  length  m  the  Notes ;  but  the  references  thus  inserted 
will  indicate  the  ancient  custom  of  the  Church  of  England  in 
using  them ;  and  may,  perhaps,  assist  iu  establishing  a  more 
orderly  use  of  the  proper  hymns  of  the  Chui'ch  for  their  appointed 
days  and  services.] 


TUE 


COLLECTS,  EPISTLES,  AND  GOSPELS 


TO  BE  USED  THROUGHOUT  THE  YEAR. 


See  the  rules 
given  at  p.  24. 

Minor  Saints' 
days  have  no 
Vigils  or  Eves 
nor  Collects 
appointed. 


[i.D. 1549.] 
Gen.  xvii.  1. 
James  iv.  6. 
John  lii.  19—1. 
Rom.  xiii.  12,  13. 
2  Cor.  vi.  2. 
Matt.  xxi.  5. 
Phil,  ii  5— S. 
Matt.  XXV.  31,  32 
2  Tim.  iv.  1. 
1  Thess.  iv.  16, 

17. 
Rev.  i.  8.  xix. 

16. 


T  Kote,  that  the  Collect  appuinied  for  every 
Sunday,  or  for  any  Holiday  that  hath  a 
Vigil  or  Eiie,  shall  be  said  at  the  JScening 
Service  next  before. 

THE  FIRST  SUNDAY  IN  ADVENT. 

The  Collect. 

ALailGHTY  God,  give  us  grace 
that  we  may  east  away  tlie  works 
of  darknesSj  and  jjut  upon  us  the  ar- 
mour of  lig'htj  now  in  the  time  of  this 
mortal  life  (in  which  thy  Son  Jesus 
Christ  came  to  visit  us  in  great  hu- 
mility) ;  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  who  liveth  and  reigneth  with  thee 
and  the  Holy  Ghost,  now  and  ever. 
Ameu. 

T  This  ColUct  is  to  be  repealed  every  day  with 
the  other  Collects  in  Advent,  until  Christ- 
mas JUve. 


DOMINICA  I.  ADVENTUS  DOMINI.  Salisbury  Use. 

l^Jienedictio. 

OMNIPOTENS  Deus  vos  plaeato  t°^'^?,  JJ^J.''- "-' 
vultu  respiciat,  et  in  vos  donum  Komini.i 
suae  benedictiouis  infundat.  Amen. 
Et  qui  hos  dies  incarnatione  Unigeniti 
sui  fecit  solemnes  a  cimctis  prsesentis 
et  futui'se  \itiB  adversitatibus  reddat 
indemnes.  Amen.  Ut  qui  de  adventu 
Redemptoris  nostri  secundum  carnem 
devota  mente  la;tamini,  in  secuudo, 
cimi  in  maj  estate  venerit,  pra;miis 
teternas  vitse  ditemini.    Amen.] 


Modern  English. 
Epistle.  Rom.  xiii.  8—14. 

Gospel.  Matt.  xxi.  1—13. 


Salisbury  Use. 
Rom.  xiii.  11 — 11. 
Matt.  xxi.  1 — 9. 


Modern  Soman. 
Rom.  xiii.  11 — 14. 
Lul;e  xxi.  25—33. 


Hastern, 

CSi'th  Sy.  from  \Vhit3iin,t8y.3 

Col.  iii.  4—11. 
Luke  xiv.  1 — 11. 


ADVENT. 

From  the  first  institution  of  the  great  Festivals  of  the  amrch 
each  of  tliera  occupied  a  central  jiositioii  in  a  series  of  days; 
partly  for  the  greater  honour  of  the  Festival  itself,  and  partly  for 
the  sake  of  Christian  discipline.  Thus  Christmas  is  preceded  hy 
the  Sund.ays  and  Se.ison  of  Advent,  and  followed  Ijy  twelve  day's 
of  continued  Christian  joy  which  end  with  Epiphany. 

Under  its  present  name  the  season  of  Advent  is  not  to  he  traced 
further  back  than  the  seventh  century  :  but  Collects,  Epistles, 
and  Gospels  for  five  Sundays  before  the  Nativity  of  our  Lord,  and 
for  the  Wednesdays  and  Fridays  also,  are  to  be  found  in  the 
ancient  Sacramentaries,  and  in  the  Conies  of  St.  Jerome.  These 
offer  good  evidence  that  the  observance  of  the  season  was  intro- 
duced into  the  Church  at  the  same  time  with  the  observance  of 
Christmas  :  yet  there  is  not,  properly  speaking,  any  season  of 


Advent  in  the  Eastern  Church,  which  has  always  carefully  pre- 
served ancient  customs  intact ;  though  it  observes  a  Lent  before 
Christinas  as  well  as  before  Easter. 

Durandus  (a  laborious  and  painstaking  ^v^ite^,  always  to  be 
respected,  though  not  to  be  impUcitly  relied  upon)  writes  that  St. 
Peter  instituted  three  whole  weeks  to  be  observed  as  a  special 
sea-son  before  Christmas,  and  so  much  of  the  fourth  as  extended 
to  the  Vigil  of  Christmas,  which  is  not  part  of  Advent.  [Durand. 
vi.  2.]  This  was  probably  a  very  ancient  opinion,  but  the  earliest 
extant  historical  evidence  respecting  Advent  is  that  mentioned 
above,  as  contained  in  the  Lectionary  of  St.  Jerome.  Next  come 
two  homilies  of  Waxiiuus,  Bishop  of  Turin,  a.d.  450,  which  are 
liL'aded  De  Adventu  Domini.  In  the  following  century  are  two 
other  Sermons  of  Ciesarius,  Bishop  of  Aries  [501 — 5421,  (for- 
merly attributed  to  St.  Augustine,  and  printed  among  his  works,) 
and  in  these  there  are  full  details  respecting  the  season  and  ita 


THE  SECOND  SUNDAY  IN  ADVENT. 


73 


[A.D.  15.I9.] 
Rom.  XV.  4.  13. 
John  v.  39. 
Luke  viii.  18.  15. 
Heb.  u.  1. 


THE  SECOND  SUNDAY  IN  ADVENT. 

The  Collect. 

iLESSED  Lord,  who  liast  caused 
all  holy  Scriptures  to  be  written 
for  our  learning ;  Grant  that  we  may 


B' 


DOMINICA  II.,  ADVENTUS  DOMINI. 


Salisbury  Use. 


observance.  lu  the  latter  part  of  the  same  century  St.  Gregory 
of  Tours  ^vrites,  that  Perpetuus,  one  of  his  predecessors,  had 
ordered  the  observance  of  three  days  as  fasts  in  every  week,  from 
the  Feast  of  St.  Mai'tin  to  that  of  Christmas ;  and  this  direction 
was  enforced  on  the  Clergy  of  France  by  the  Council  of  Ma^on, 
held  A.D.  581.  In  the  Ambrosiau  and  Mozarabic  liturgies  Advent 
Season  commences  at  the  same  time :  and  it  has  also  been  some- 
times known  by  the  name  Quadragesima  Sancti  Martini :  from 
which  it  seems  probable  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  first  seems  to  offer 
an  indication  of  a  fifth  in  more  ancient  days. 

The  rule  by  which  Advent  is  determined  defines  the  first 
Sunday  as  that  which  comes  nearest,  whether  before  or  after,  to 
St.  Andrew's  Day ;  which  is  equivalent  to  sayiug  that  it  is  the 
first  Simday  after  November  26th.  December  3rd  is  conse- 
quently the  latest  day  on  which  it  can  occur. 

In  the  Latin  and  English  Churches  the  Christian  year  com- 
mences with  the  First  Sunday  in  Advent.  Such,  at  least,  has 
been  the  arrangement  of  the  Collects,  Epistles,  and  Gospels  for 
many  centuries,  although  the  ancient  Sacramentaries  began  the 
year  with  Christmas  Day,  and  although  the  Prayer  Book  (until 
the  change  of  style  in  1752)  contained  an  express  "  Note,  that 
the  Supputation  of  the  year  of  our  Lord  in  the  Church  of  England 
bcginneth  the  Five  aud  Twentieth  day  of  Mai'ch."  By  cither 
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  chrono- 
logical point  of  view,  that  from  Advent  and  Christmas  fits  in  fiir 
better  with  the  vivid  system  of  the  Church  by  which  she  repre- 
sents to  us  the  life  of  our  Lord  year  by  year.  Beginning  the 
year  with  the  Annunciation,  we  should  be  reminded  by  the  new 
birth  of  Nature  of  the  regeneration  of  Human  Nature  :  beginning 
it  with  Advent  and  Christmas,  we  have  a  more  keen  reminder  of 
that  humiliation  of  God  the  Son,  by  which  the  new  bh'th  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 
sovereignty  has  lasted,  but  by  the  age  of  the  Christian  Church 
and  the  time  during  whieli  the  Kingdom  of  Christ  has  been  esta- 
blished 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  iu 
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  Matron  in  its  ninth  Canon  directs  the  general  observance  by 
the  Clergy  of  the  Monday,  Wednesday,  and  Friday  fast-days,  of 
which  traces  are  found  at  an  earlier  period :  and  the  Capitulars 
of  Charlemagne  also  speak  of  a  forty  days'  fast  before  Christmas. 
The  strict  Lenten  observance  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  solemn  services ',  and  of  adopting  a  greater  reserve 
in  the  use  of  lawful  indulgences.  Such  an  observance  of  the 
season  still  commends  itself  to  us  as  one  that  will  form  a  fitting 
prefix  to  the  joyous  time  of  Christmas :  and  one  that  will  also 


•  Our  own  Church  had  special  Epistles  and  Gospels  for  the  Wednesdays 
and  Fridays  in  Advent,  until  the  Refonnation. 


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. 

§   The  First  Sunday  in  Advent. 

The  four  Sundays  in  Advent  set  forth,  by  the  Holy  Scriptures 
appoluted  for  them,  the  Majesty  of  our  Lord's  Person  and  King- 
dom. 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 
iu  the  mystery  of  the  Incarnation.  Before  coming  to  Bethlehem 
aud  seeing  the  Holy  Child  in  the  manger,  we  are  bidden  to  look 
on  the  glory  which  belongs  to  Him ;  aud,  ere  we  look  upon  the 
Babe  of  the  humble  Virgin,  to  prepare  our  hearts  and  minds  for 
the  sight  by  dwelling  on  the  key-note  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  Uft  I  up  mine  eyes  :  O  my  God,  I  have  put  my  trust 
iu  Thee  . .  .  ."  though  not  without  reference  also  to  the  humble 
dependence  upon  His  Father  with  which  the  Son  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  Bridegroom  cometh"  to  His  Church  in  a 
first  Advent  of  Humihation  and  Grace,  aud  a  second  Advent  of 
Glory  and  Judgment.  For  each  Advent  the  Church  has  one  song 
of  welcome,  "  Hosanna  to  the  Son  of  David :  blessed  is  He  that 
cometh  in  the  Name  of  the  Lord,  Hosanna  in  the  Highest ;  Even 
so  come,  Lord  Jesus." 

The  Christian  year  opens,  then,  on  this  Sunday  with  a  direct 
re-presentation  of  our  Lord  Jesus  Christ  to  us  in  His  Human 
Nature,  as  well  as  His  Divine  Nature,  to  be  the  Object  of  our 
Adoration.  We  cannot  do  otherwise  thau  love  the  Babe  of  Bethle- 
hem, the  Child  of  the  Temple,  the  Son  of  the  Virgin,  the  Com- 
panion of  the  Apostles,  the  Hciiler  of  the  SIek,  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  wlio  reigns  over  the  earthly  Sion.  and 
over  the  heaveidy  Jerusalem.  No  contemplation  of  the  Humi- 
lity of  the  Son  of  Man  must  divert  our  eyes  from  the  contempla- 
tion of  His  Infinite  Majesty  of  Whom  the  Father  saith  when  He 
bringeth  iu  the  First-Begotten  into  the  world,  "  Let  all  the  angels 
of  God  worship  Him." 

Intkoit. — Unto  Thee,  0  Lord,  will  I  lift  up  my  soul ;  my  God, 
I  have  put  my  trust  in  Thee :  0  let  me  not  be  confounded,  neither 
let  mine  enemies  triumph  over  me.  Ps.  Show  me  Thy  ways,  O 
Lord,  and  teach  me  Thy  paths.     Glory  be. 

Hymns. 
Evensong.    Cundilor  alme  siderum.    H.  N.  10.  28,  H.  A.  M.  31, 
C.  H.  4. 
I  Verbum  supernum  prodiens.     H.  N.  11.  29,  H.  A. 
Mattins.   <,'        M.  32,  C.  H.  7. 

L  Vox  clara  ecce  intonat.     H.  A.  M.  33,  C.  H.  3. 
According  to  the  Salisbury  Use  these  Hymns  are  to  be  sung 
daily  up  to  Christmas  Eve. 

§   The  Second  Sunday  in  Advent. 

The  note  sounded  by  the  Gospel  of  this  Second  Sunday  is,  "  Tho 

L 


74 


THE  THIRD  SUNDAY  IN  ADVENT. 


Deut.  xx^ii.  iii, 

47. 
Josh.  i.  8. 
Rev.  i.  3    iii.  10. 
lleb.  vi.  •8—20. 


in  sueli  wise  hear  tliem,  read,  mark, 
learn,  and  inwardl}'  digest  them,  thai 
Lv  patience,  and  comfort  of  thy  holy 
"\Vord,  we  may  embrace,  and  ever  hold 
fast  the  blessed  hope  of  everlasting 
life,  which  thou  hast  given  us  in  our 
Saviour  Jesus  Christ.     Amen. 


Modern  Englisli. 
Epistle.  Rom.  xv.  4 — 13. 

Gospel.  Luke  xxi.  23—33. 


Salisbury  Use. 
Horn.  XV.  4 — 13. 
Lute  xxi.  23 — 33. 


Modern  Soman. 
Eom.  XV.  4 — 13. 
Matt.  xi.  2—10. 


Easlern. 
Col.  ui.  12—18. 
Luke  xiii.  10 — 17. 


THE  THIRD  SUNDAY  IN  ADVENT. 
T/ie  Collect. 

lv  D.  iM!).]  /~\   LOUD  Jesu  Christ,  who  at  thy 

LukViii.'ia.  ^-^  first  coming  didst  send  thy  mes- 
'^5,'ci"vilh5r/a/(.  senger  to  prepare  thy  way  before  thee; 
1  ror.'i'v^'i,  2. 5.  Grant  that  the  ministers  and  stewards 
Job  xxvii..  28.  ^j.  ^1^^  mysteries  may  likewise  so  pre- 
j)are  and  make  ready  thj'  way,  by  turn- 
ino"  the  hearts  of  the  disobedient  to 
the  wisdom  of  the  just,  that  at  thy 
.second  coming  to  judge  the  world  we 
may  be  found  an  acceptable  people  in 
thy  sight,  who  livest  and  reignest  with 
the  Father  and  the  Holy  Spirit,  ever 
one  God,  world  -without  end.     Amen. 


2  Tim.  iv 
Eph  i.  0. 
Heb.  i.  8. 


DOMINICA  111.,  ADVENTUS  DOMINI.       Salisbury  Osa. 


Modern  English. 

Salisburi/  t'se. 

Modern  Soman. 

lEastem. 

Epistle. 

1  Cor.  iv.  1—5. 

1  Cor.  iv.  1—5. 

Phil.  iv.  4—7. 

1  Tim.  i.  lb — 17. 

Gospel. 

Matt.  xi.  2—10. 

Matt.  xi.  2-10. 

Johni.  19—28. 

Luke  xiv.  16—24. 

Kiugtlom  of  God  is  uigb  at  liaud.' '  As  the  Kingdom  of  Grace  it 
is  in  the  midst  of  us,  so  that  the  signs  of  its  summer  heauty  and 
strength  are  visible  to  every  eye  that  will  look  for  them :  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  he  terrible  to  contemplate,  "  men's  hearts  failing  them 
for  fear  ?"  One  has  arisen  to  reign  even  over  the  Gentiles,  and 
in  Him  shall  the  Gentiles  trust.  Tlie  patience  and  comfort  of 
God's  Holy  Word,  the  Personal  and  the  written  Word,  give  the 
Church  sure  faith  to  look  up  and  lift  up  its  head,  knowing  that 
its  redemption  draweth  nigh.  "  Because  thou  hast  kept  the 
word  of  My  patience,  I  also  will  keep  thee  from  the  hour  of 
temptation,  which  shall  come  upon  nil  the  world  to  try  them  that 
dwell  upou  the  earth."     [Rev.  iii.  10.] 

The  continuity  of  the  Church  under  the  Old  and  New  Dispensa- 
tion is  strongly  shown  in  both  the  Epistle  and  the  Gospel  for 
this  Sunday.  In  the  fii-st,  the  Monarchy  of  Christ  over  each 
Dispensation  is  set  fortli :  in  the  second,  the  Parable  of  our  Lord 
points  to  the  Summer,  which  was  to  begin  at  His  pjissing  away. 
"  Lo,  the  winter  is  past,  the  rain  is  over  and  gone ;  the  flowers 
appear  on  the  earth  ;  the  time  of  the  singing  of  birds  is  come, 
and  the  voice  of  the  turtle  is  heard  in  our  knd;  the  fig-tree 
putteth  forth  her  green  figs.  Arise,  my  love,  my  fair  one,  and 
come  away."  [Cant.  ii.  11—13.]  It  looks,  also,  beyond  to  that 
time  when  the  Tree  of  Life  will  give  its  fulness  of  fruit,  and  tlie 
Kingdom  of  God  be  known  in  tliat  phase  of  its  continuous  exist- 


ence in  which  His  servants  shall  serve  Him,  and  they  shuli  see 
His  face.  Who  has  been  their  Redemption. 

Iktkoit. — Behold,  O  people  of  Sion,  the  Lord  will  come  to 
save  the  nations  :  and  the  Lord  shall  cause  His  glorious  vciee  to 
be  heard,  and  gladness  shall  be  in  your  hearts.  Ps.  Hear,  O 
Thou  Shepherd  of  Israel,  Thou  that  leadest  Joseph  like  a  sheep. 
Glory  be. 

§   Tlie  Third  Sunday  in  Advent. 

T'he  Signs  of  Christ's  Presence  with  His  Church  are  shown  by 
the  Sci-i))tui'es  of  to-day  as  a  continuation  of  the  tinith  enunciated 
on  the  Second  Sunday,  that  the  Kingdom  of  God  is  nigh  at  baud. 
Whether  or  not  the  faith  of  John  the  Baptist  in  the  Lamb  of 
God  was  imperfect,  there  were  reasons  why  the  faith  of  others 
should  be  made  more  perfect  by  means  of  the  message  which  lie 
sent  to  Jesus,  "  Ai't  Thou  He  that  should  come,  or  do  we  look  for 
another  ?"  There  was  no  outward  show  to  signify  the  Infinite 
Glory  that  was  dwelling  in  the  lowly-born  and  lowly -living  Man 
Who  was  in  the  midst  of  them.  If  indeed  this  was  He  that  was 
to  come,  where  was  the  fulfibuent  of  all  the  well-known  prophe- 
cies abovit  the  Majesty  of  the  Messiah  ?  For  evidence,  Christ 
did  not  transfigure  His  human  Person  before  the  midtitude,  and 
exhibit  to  them  an  unbearable  glory,  that  would  be  as  co:mncing 
as  the  burning  bush,  or  the  fire  of  Sinai  :  but  "  in  the  same  hour 
He   ciu:cd  many  of  their   infirmities  and   plagues,   and  of  evil 


THE  FOUllTH  SUNDAY  IN  ADVENT. 


75 


Isj.  li.  9.  xl.  29. 
I's.  Ixxx.  2. 
Rom.  vii.  5.  23. 

25. 
Heb,  xii.  1. 
Vs.  xl.  13.  17. 


THE  FOUKTH  SUXDAY  IN  ADVENT. 

The  Collect. 

OLORD^  raise  up  (we  pray  thee) 
tliy  power,  and  come  among  us, 
and  with  great  might  succour  us ; 
Kom.iii.  2i-2e.  ^^-^^^  whcreas,  through  our  sins  and 
wickedness,  we  are  sore  let  and  hin- 
dered in  running  the  race  that  is  set 
before  us,  thy  bovmtiful  grace  and 
mercy  may  speedily  help  and  deliver 
us,  through  the  satisfaction  of  thy 
Son  our  Lord;  to  whom  with  thee  and 
the  Holy  Ghost  be  honovxr  and  glory, 
world  without  end.     Amen. 


DOMINICA  IV.,  ADVENTUS  DOMINI, 

AD  MISSAM. 

Oratlo, 

EXCITA,  quKsumus,  Domine,  po-  saiisburj-  use. 
tentiam  tuam  et  veni,  et  magna  '^am'e'N«; '' 
nobis  virtute  succurre ;  ut  per  auxilium  ceiaTso  orat. 
gratiae  tuoe  quod  nostra  peccata  prse-      "     "'    °"' 


pediunt,  indulgentia  tuie  propitiationis 

acceleret. 

Deo  Patre. 


acceleret.     'Qui   vivis  et  reguas  ciun 


1 ■ 

Jifodern  English. 

Salisbuty  Use. 

Modern  Soman. 

Eastern. 

EriSTLE. 

Pliil.  iv.  4—7. 

rhU.  iv.  4—7. 

1  Cor.  iv.  1—5. 

Heb.  xi.  2.  X.  32^0. 

Gospel. 

John  i.  19—28. 

Jolm  i.  19—28. 

Luke  iii.  1—6. 

Matt.  i.  1—25. 

siiirits;  and  unto  many  tliat  were  blind  He  gave  siglit"  [Luke 
vii.  21]  :  and  wlicu  He  had  done  this  His  answer  to  the  messen- 
gers was,  "  Go  and  show  Jolui  again  tliose  things  which  ye  do  hear 
and  see."  It  was  thus  the  King's  Presence  was  to  be  manifested 
among  tliat  generation.  "  Say  to  them  that  are  of  a  fearful 
heart,  Be  strong,  fear  not :  behold,  your  God  will  come  with 
vengeance,  even  God  with  a  reeompence :  He  will  come  and  save 
you.  Then  the  eyes  of  the  blind  shall  be  opened,  and  the  ears  of 
the  de.af  shall  be  unstopped ;  then  shall  the  lame  man  leap  as  an 
hart,  and  the  tongue  of  the  dumb  sing ;  for  in  the  wilderness  shall 
watera  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  ministriitiou  of  their 
Master's  grace,  and  made  life-giving  streams  of  Sacramental 
power  to  spring  up  in  the  wildernesses  and  deserts  of  the  world. 
As,  therefore,  the  Divine  power  gave  evidence  of  the  Divine 
Presence  to  those  who  were  sent  to  ask,  "Ai't  Thou  Ho  that 
sliould  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  disobedient  are  turned  to  the 
wisdom  of  the  just,  the  chlldi-en  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  Mystical  IJody  of  Christ  j  and  in  all  these  ways  the 
perpetual  Presence  of  "  Him  that  should  come"  is  manifested, 
with  as  convincing  an  evidence  as  if  our  eyes  beheld  Him  reign- 
ing on  a  visible  Throne  of  Glory. 

This  view  of  these  Scriptures  shows  their  connexiou  with  the 
Advent  Oi'dination  :  and  it  was  this  view,  doubtless,  which  led 
liishop  Cosin  to  comijose  the  Collect  that  we  now  use  iu  the  place 
of  a  short  one  which  stood  here  until  1661,  iu  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  Clu'ist."  This  ancient  Collect  is  erased  iu  the  Durham 
Book,  and  our  present  one  written  against  it  iu  the  margin  '. 


'  The  first  Kmber  Collect  was  also  composed  by  Bishop  Cosin. 


The  Advent  Ember  Days  are  the  Wednesd.ay,  Friday,  and 
Saturday  after  St.  Lucy's  Day,  which  is  December  13th.  They 
always  occur,  therefore,  in  the  third  week  of  Advent,  and  their 
relative  position  in  regard  to  Advent  Sunday  is  shown  by  the 
following  table  : — 


1 

Advent  Sunday. 

Ember  Wetlnesday. 

November  27. 

December  l-t. 

„        28. 

15. 

„        29. 

16. 

„        30. 

17. 

December    1. 

18. 

2. 

19. 

3. 

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  shown  at  page  63,  on 
whatever  day  of  the  week  the  17th  may  happen  to  fiill. 

Introit. — Rejoice  in  the  Lord  alway ;  and  again  I  saj'.  Rejoice. 
Let  your  moderation  be  known  unto  all  men.  The  Lord  is  at 
hand.  Be  careful  for  nothing  :  but  in  eveiy  thing  by  prayer  and 
supplication,  let  your  requests  be  made  known  unto  God.  Ps.  And 
the  peace  of  God,  which  passeth  all  undei-standing,  shall  keep 
yom'  hearts  and  minds.     Glory  be. 

§  The  Fourth  Siindat/  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,"  "  Make  straight  the 
way  of  the  Lord."  The  Collect  has  lost  its  Gregorian  poiuteduess 
by  a  return  to  its  Gclasian  form,  which  makes  the  whole  a  Prayer 
for  the  Presence  of  God  the  Father,  instead  of  what  it  was 
originally,  one  for  the  Counng  among  us  of  God  the  Son.  The 
alteration  was  probably  made  under  a  strong  impression  of  the 
truth  that  all  prayer  should  be  addressed  to  the  Father  through 
the  Son ;  and  also  with  reference  to  the  words  spoken  by  our 
Lord  immediately  after  He  had  given  tlie  eonunand  respecting 
prayer,  and  had  promised  a  return  of  His  ovm  Presence,  "  If  a 
man  love  Me,  he  will  keep  My  words,  and  My  Father  will  love 
L  2 


re 


CHRISTMAS  DAY. 


THE  KATIVITY  OP  OUR  LOED, 

or  the  BirthDay  of  Christ,  commonly  called 

CHKISTMAS-DAY. 

The  Colled. 

[A.D.  1540.]  A    L;MIGHTY  God,  who  hast  given 

Hlklxt '"■''■  J^  us  thy  only-begotten  Son  to  take 


Matt.  i.  22.  23, 
John  ill.  3 — 5. 

i.  12,  13. 
Tit.  iii.  5. 
Re7.  xi.  15. 


time  to  be  bom  of  a  j^ure  Virgin  j 
Grant  that  we  being  regenerate,  and 
made   thy  children   by  adoption  and 


DIES  NATIVITATIS  DOMINI. 

rnn\OMINE  Jesu  Christe,  qui  ex 
I  I  /  Patre  Deus  magnus,  pro  nobis 
dignatus  es  nasci  ex  homiue  parvTis,  ut 
per  te  factus,  per  te  salvaretur  sine 
dubio  mundus ;  propitius  esto  et  mise- 
rere nobis;  nosque  a  mundanis   con- 


S.'ilisbury  Use. 

[Mozarabic 
Breviary  at 
Lauils.] 


him,  and  AVe  will  come  unto  Him,  and  make  Our  abode  with 
him."  [John  .\iv.  23.]  In  Collect  and  Scriptures  the  Church 
sounds  her  last  hcrald-notes  of  the  season  which  precedes  Christ- 
mas ;  and  we  seem  to  hear  the  cry  of  the  procession,  as  it  draws 
nearer  and  nearer,  "  The  Bridegroom  cometh ;  go  ye  forth  to 
meet  Him."  It  is  a  cry  that  should  bring  peace  andjoy  to  her 
children.  "  Rqoice  in  the  Lord  alway,"  for  "  One  standeth 
among  you,"  even  now,  who  brings  down  from  on  high  "  the 
peace  of  God  which  passeth  all  understanding." 

A  very  striking  accidental  coincidence  with  this  joyous  tone  of 
the  Fourth  Sund.ay  ill  Advent  occurs  in  the  First  Lesson  for 
Christmas  Eve,  "  Arise,  shine,  for  thy  Light  is  come,  and  the 
glory  of  the  Lord  is  risen  upon  thee.  For,  behold,  darkness  sh.all 
cover  the  earth,  and  gross  darkness  the  people :  but  the  Lord 
shall  arise  upon  thee,  and  His  glory  shall  be  seen  upon  thee." 
The  words  sound  like  an  answer  from  heaven  to  the  prayers  of 
Advent,  that  the  Light  would  vouchsafe  to  come,  and  illuminate 
the  Church  with  His  Presence.  Other  words  which  follow  are 
equally  striking,  and  offer  themselves  as  a  benediction  of  the 
Cliristmas  decorations  which  have  just  been  completed :  "  The 
glory  of  Lebanon  shall  come  unto  thee,  the  fir-tree,  the  pine-tree, 
and  the  bc^c  together,  to  beautify  the  place  of  My  sanctuary; 
and  I  will  make  the  place  of  My  feet  glorious." 

The  following  Antiplious  to  the  Magnificat  were  formerly  sung 
during  the  third  and  fourth  weeks  of  Advent.  In  later  times, 
two  others  were  added,  one  for  the  Festival  of  St.  Thomas,  and 
another  in  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  have  consisted  of  these  seven,  the  first 
being  sung  on  December  16th,  which  is  still  marked  "  0  Sapientia" 
in  the  Calendar,  and  none  being  used  on  the  Festival  of  St.  Thomas, 
or  on  Christmas  Eve,  the  latter  not  being  part  of  the  Advent 
season.  The  dates  on  which  they  would  thus  fall  are  atiixed  to 
each  Antiphon.  References  are  also  appended  to  the  passages 
of  Holy  Scripture  that  contain  or  illustrate  the  respective  titles 
of  our  Lord  on  which  each  Antiphon  is  founded,  as  these  Antiplious 
arc  excellent  examples  of  the  manner  in  which  Scriptural  ideas 
and  words  may  be  used  in  direct  acts  of  Adoration. 

December  16fh.     [Ecclus.  xxiv.  3.   AVisd.  viii.  1.    Cf.  1  Cor.  i.  21. 
Pi'ov.  i. — ix.] 

G  Wisdom,  which  didst  come        0  Sapientia  qua;  ex  ore  Altis- 


simi  prodisti,  attiugens  a  fine 
usque  ad  finem,  fortiter  suavi- 
terquc  disponens  omnia ;  veni 
ad  docendum  nos  viam  pru- 
dentiie. 


forth  from  the  mouth  of  the 
Most  High,  reaching  from  the 
one  end  of  all  things  to  the  other, 
and  ordering  them  with  sweet- 
ness and  might:  Come,  that 
Thou  mayest  teach  us  the  way 
of  understanding. 

December  Vith.     [Exod.  iii.  14. '  John  viii.  58.] 

O  Lord  of  lords,  and  Leader  of  O  Adonai,  et  dux  domus 
the  house  of  Israel,  who  didst  Israel,  qui  Moysi  in  ignc  flam- 
appear  unto  Mosos  in  a  flame  of  ma;  rubi  apparuisti,  et  in  Sina 
fire  in  the  bush,  and  gavcst  legem  dedisti ;  veni  ad  redimcn- 
TTiy  law  in  Sinai :  Come,  that  dum  nos  in  brachio  extento. 
Thou  mayest  redeem  us  with 
Tliy  stretched-out  arm. 


December  18^/i.  [Isa. 
O  Root  of  Jesse,  which  stand- 
est  for  an  ensign  of  the  people, 
before  whom  kings  shall  shut 
tlieir  mouths,  and  to  whom  the 
GentUes  shall  seek  :  Come,  that 
Thou  mayest  deliver  us ;  tarry 
not,  we  beseech  Thee. 

December  Idth.  [Isa.  xxii. 
0  Key  of  David,  and  Sceptre 
of  the  house  of  Israel :  Thou 
who  openest  and  no  man  shut- 
teth,  who  shuttest  and  no  man 
openeth :  Come,  that  Thou 
mayest  bring  forth  from  the 
prison-house  him  that  is  bound, 
sitting  in  darkness  and  in  the 
shadow  of  death. 

December  2.0th.     [Wisd.  vii.  26.     Ilcb.  i.  3.     3[al.  iv.  2.] 
O  dawning  brightness  of  the         O  oriens  Splendor  lucis  a;ter- 


xi.  10.     Kuv.  xxii.  IG.] 

O  Radix  Jesse,  qui  stas  in  sig- 
num  populorum ;  super  qucui 
coutinebunt  reges  os  suum, 
quern  gentes  deprecabuntur ; 
veni  ad  liberandum  nos :  jam 
noli  tardare. 

22.  Rev.  iii.  7.  Isa.  xlii.  7.] 
0  Clavis  David,  et  Sceptrum 
domus  IsraL'l;  qui  aperis  et 
nemo  elaudit,  claudis  et  nemo 
apcrit ;  veni  et  educ  vinctum 
de  domo  carceris,  sedentcin  in 
tenebris  et  umbra  mortis. 


na;  et  Sol  justitisc;  veni  et  illu- 
niina  sedeutes  in  tenebris  et 
umbra  mortis. 


[Hag.  ii.  7.] 

O  Rex  gentium  et  Desideratus 
earnm,  lapisque  angularis  qui 
facis  utraque  unum  ;  veni,  salva 
homiuem  quern  de  limo  for- 
masti. 

vii.  14.     Matt.  i.  23.] 

0  Emmanuel,  Rex  et  Legifer 

noster,  expectatio  gentium  et 
salvator  earum ;  veni  ad  salvan- 
dum  nos,  Domine  Deus  noster. 


everlasting  Light,  and  Sun  of 
Righteousness :  Come,  that 
Thou  mayest  enlighten  those 
who  sit  in  darkness  and  in  the 
shadow  of  death. 

December  22nd. 
O  King  and  Desire  of  all  na- 
tions, the  Corner-Stone  uniting 
all  in  one :  Come,  that  Thou 
ma^'e^t  save  man,  whom  Thou 
hast  formed  out  of  the  ground 
by  Thy  hand. 

December  25rd.  [Isa. 
O  Emmanuel,  our  King  and 
our  Lawgiver,  the  Expectation 
and  the  Saviour  of  the  Gentiles : 
Come,  that  Thou  mayest  save 
us,  O  Lord  our  God. 

Introit. — Drop  down  ye  heavens  from  above,  and  let  the  skies 
pour  down  righteousness :  let  the  earth  open,  and  let  them  bring 
forth  salvation  [germinet  Salvatorem].  Ps.  And  let  rigliteous- 
ness  spring  up  together.     I  the  Lord  have  created  It.     Glory  be. 

CHRISTMAS  DAY. 

The  Festival  of  Christmas  was  observed  at  a  very  eariy  period 
ill  the  Church,  as  indeed  it  could  hardly  but  be ;  for  that  which 
brought  the  joy  of  angels  within  reach  of  men's  cars,  could  not 
but  have  been  devoutly  and  joyously  remembered  by  Christians, 
year  by  year,  when  they  came  fully  to  understand  the  greatness 
of  the  event.  St.  Chrysostora,  in  a  Christmas  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. 
[a.d.  337 — 352]  had  caused  strict  inquiry  to  be  made,  and  had 
eonlirmed  the  observiince  of  it  on  December  25th.  There  are 
sermons  extant  which  were  preached  upon  this  day  by  Gregory 


CHRISTMAS  DAY. 


77 


grace,  may  daily  be  renewed  by  thy 
Holy  Spirit ;  through  the  same  our 
Lord  Jesus  Christ,  who  liveth  and 
reigneth  with  thee  and  the  same  Spirit, 
ever  one  God,  world  without  end. 
Amen. 


tagiis  munda,  et  in  hoc  mundo  mun- 
dos  nos  esse  constitue,  qui  non  judicare, 
sed  salvare  venisti,  ut  nobis  parvulus 
natus,  nobisque  filius  datus,  in  te  et 
regenorationis  ortum  et  adoptionis 
mereamur  consequi  donum.  Amen. 
Per  misericordiam  tuam  Deus  noster.] 


Modern  English. 
Epistle.  Heb.  i.  1-12. 

Gospel.  Joliu  i.  1—14. 


Salishuri/  Use. 

f     I.  Titus  !i.  11—15. 
'    II.  TitHS  iii.  4—7. 

III.  Heb.  i.  1-13. 
r     I.  Luke  ii.  1—14. 
'    II.  Luke  ii.  15— 20. 

III.  Johni.  1— 14. 


Modern  Soman. 


Titus  ii.  11—15. 
Titus  iii.  4—7. 
Hob.  i.  1—12. 
Luke  ii.  1-11. 
Luke  ii.  15—20. 
John  i.  1 — 14. 


Eastern. 


Matt.  i.  18—25. 


N.azianzen  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  Christmas  Day  that  a  whole  church  full 
of  martyrs  was  burnt  by  Maximin,  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.  Tlie  actual  Nativity  of  Christ  was  considered  as  His  first 
Manifestation,  and  the  name  "  Thcophania  "  was  sometimes  given 
to  the  day  on  which  it  was  commemorated,  as  well  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  continuance  of  the  festival;  and 
secular  decrees  of  the  Christian  Emperors,  as  well  as  Canons  of 
the  Church,  show  that  it  was  very  strictly  observed  as  a  time  of 
rest  fi'om  labour,  of  Divine  Worship,  and  of  Christian  hilarity. 

The  ancient  Cliurch  of  England  welcomed  Christmas  Day  with 
a  special  service  on  the  Vigil,  a  celebration  of  the  Holy  Com- 
munion soon  after  midnight,  another  at  early  dawn,  and  a  third 
at  the  usual  hour  of  the  mid-day  mass.  The  first  two  of  these 
services  were  omitted  from  the  Pr.\ver  Book  of  1549,  and  the 
tliird  from  that  of  1552.  But  an  early  Communion,  as  well  as 
the  usual  raid-day  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  celebration  commemorates  the 
actual  Birth  of  our  Lord ;  the  Ciirly  morning  one  its  revelation  to 
mankind  in  the  persons  of  the  shepherds ;  that  at  mid-day  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  Communion.    First 
Frayer  Book  of  1549. 

God,  which  makest  us  glad 
with  the  yearly  remembrance  of 
the  birth  of  Thy  only  Son  Jesus 
Christ;  grant  that  as  we  joy- 
fully receive  Him  for  our  Ee- 
deemer,  so  we  may  with  sure 
confidence  behold  Him,  when 
He  shall  come  to  be  our  Judge, 
who  liveth  and  reigneth. 


Christmas  Ere.     Salishtiry 

Use. 
Deus,  qui  noa  redemptionis 
nostrae  annua  expeetationelaeti- 
ficas  :  prajsta  :  ut  Uuigenitum 
tuum  quern  redemptorem  Ifeti 
suscipimus  :  venientem  quoque 
judicera  securi  videamus  Do- 
miuum  nostrum  Jestun  Chris- 
tum Filium  tuum.  Qui  tecum. 
[Greg.  In  Vig.  Nat.  Dom.  ad 
Nonam.  Gelas.] 
The  ancient  association  of  Christmas  and  Epiphany  was  main- 
tained in  the  CctUect  of  the  Salisbury  Use,  Ad  Missam  in  galli 
canfu.  "Deus,  qui  banc  sacratissimam  noctem  veri  luujinis 
fecisti  illustratione  clarescere  :  da,  qua?sumu3,  ut  cujus  lucls  myste- 
ria  in  terra  cognovimus,  ejiis  quoque  gaudiis  in  cielo  perfr\iamnr. 
Qui  tecum."     [Greg.    In  Vig.  Dom.  in  Noctc.  Gelas.] 


It  is  most  fit  that  the  season  so  marked  out  by  Angels  by  songa 
of  joy,  such  as  had  not  been  heard  on  earth  since  the  Creation, 
should  also  be  observed  as  a  time  of  festive  gladness  by  the 
Chirrch,  and  in  the  social  life  of  Christians.  Christ  HimscK 
instituted  this  festival  when  He  sanctified  the  diiy  by  then  first 
revealing  His  Human  Niiture  to  the  eyes  of  mankind.  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  tho 
Highest  by  the  restoration  of  perfect  Manhood  in  the  Virgin-born 
Jesus;  and  the  peace  that  was  brought  among  men  on  earth 
through  the  reunion  of  their  nature  to  God.  The  wliole  world 
has  since  recognized  it  as  the  single  point  of  history  in  which 
every  age,  every  country,  every  living  man  has  an  interest.  It 
is  to  the  Nativity  of  our  Lord  that  all  the  pages  of  the  Bible  point 
as  the  centre  on  which  every  thing  there  recorded  turns.  Kings 
have  lived  and  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  ])ractical  import- 
ai^ce  than  the  every -day  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  were  the  shepherds  of  Bethlehem  :  and  which 
will  be  of  no  less  importance  to  the  last  generation  of  men  than 
It  is  to  us.  For  it  was  in  the  Birth  of  Christ  that  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  Wlio  In  His 
own  single  Person  was  God,  belonging  to  Heaven,  and  Man, 
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  ti-om  the 
Fall  to  the  Judgment,  m.akes  for  Itself  a  history  by  connexion 
with  which  only  can  other  histories  have  an  eternal  interest. 
And  so,  even  beyond  the  immediate  influence  of  the  Church,  it  is 
found  that  the  Christmas  gladness  of  the  Church  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  h.applness  and  pe.ace. 

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.  Ps.  Sing  unto  the  Lord  a  new  song, 
for  He  hath  done  marvellous  things.     Glory  be. 


Eti:kso>-o, 


Htmxs. 
f  Veni  Redempfor  Gentium.     H.  N.  12.  31. 
I  Salvator  mundi,  Domine.     H.  A.  M.  49,  C.  H.  24. 


78 


SAINT  STEPHEN'S  DAY. 


[A.D.  IMl.) 

John  XV.  20. 
1  Pet.  iv.  13, 

14.  19. 
Jcls  vii.  5.1 
2Cor.  iv.  17,  IS. 
Jets  vii.  57 — GO. 
M.itt.  V.  41. 


,  56. 


S.  STEPHENS  D.\T. 
The  Colled. 

GRANT,  O  Lord,  tliat,  in  all  our 
sufferings  here  upon  earth  for 
the  testimony  of  thy  truth,  we  may 
stedfastly  look  up  to  heaven,  and  by 
faith   behold  the  g'lory   that  shall  be 


D 


IN  DIE  SAXCTI  STEPIIANH. 
Oratio, 


A  nobis,  qutesumus,  Domine,  imi-  Salisbury  use. 
tari  quod  eolimus,  ut  discamus     s.'stepi.'. 


et  inimieos  diligere,  quia  ejus  natalitia 
celebramus,  qui  novit  etiam  pro  perse- 
cutoribus  exorare  Dominum  nostnun 


fChriste,  Sedemptor  omnium.     H.  X.  13.  33,  H.  A. 
Mattins.    I        SI.  45,  C.  H.  21. 

'^A  solis  orius  cardine.     H.  N.  14.  34. 
These  hymns  are  appointed  for  all  days  throughout  the  Octave 
which  are  not  otherwise  provided  for. 

THE  THREE  DATS  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  placed  on  a  similar 
though  a  more  honoured  footing.  But  at  Easter  and  Pentecost 
the  days  are  comiected  by  name  with  the  festival  itself,  whereas, 
at  Christmas,  they  are  associated  with  the  names  of  Saints,  in 
addition  to  that  continued  commemoration  of  the  Nativity  %vhich 
belongs  to  them  as  to  the  other  days  of  the  Octave. 

Some  e.-cplanation  of  this  may  be  found  in  the  vivid  convictions 
of  the  e.aily  Church  respecting  the  close  union  between  Christ  and 
His  people,  especially  His  Martyrs,  through  the  virtue  of  the 
Incarnation.  Eusebius  [viii.  10]  speaks  of  the  martyTs  of  Alex- 
andria as  XptaTO(p6poi,  a  name  otherwise  familiar  to  us  in  the 
story  of  St.  Christopher,  and  in  the  appellation  of  Theophorus 
which  was  given  by  himself  or  others  to  Ignatius :  and  St.  Augus- 
tine, in  one  of  his  Sermons  on  St.  Stephen's  Day,  seems  to  adopt 
a  strain  of  thought  in  accordance  with  these  names,  when  he  says, 
"As  Clirist  by  being  bora  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  lift; 
of  sufiering)  a  profound  sense  of  the  continuous  martyrdom  which 
was  involved  in  the  earthly  life  of  our  Lord,  both  from  the  intensity 
of  the  humiliation  which  He  underwent  in  becoming  Man  [non 
horruisii  virginis  uterum.  Te  Deum'],  and  also  from  the  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  Bethlehem  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 
suffered  on  the  day  succeeding  that  on  which  his  Master  had 
entered  on  a  life  of  sufiering,  rather  than  on  the  anniversary  of 
his  martyrdom.  In  connexion  with  this  view  it  is  verj'  observable, 
that  at  the  first  taste  of  martyrdom,  even  before  the  suffering  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  lliin  through  whom  they 
prayed  for  strength  to  do  and  bear  all  that  was  set  before  them. 
It  may  well  have  been  that  St.  Stephen  was  among  them  when 
the  words  of  tliat  prayer  were  used. 

Another  explanation  is  to  he  found  in  the  Rationale  of  Du- 
randus  [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  sig- 
nified in  the  Song  of  Songs  [v.  10],  by  the  words,  "  My  Beloved 
is  white  and  ruddy,  and  the  chiefest  among  ten  thousand."  The 
fii'st  and  chief  order  of  martyrs  he  thus  considers  to  be  those  who, 
being  baptized  in  blood,  sull'ered  botli  in  will  and  deed :   the 


second,  those  who  gu\e  their  will  up  entirely  to  suffer,  but  yet 
escaped  with  life,  and  so  accomplished  a  white  martyrdom :  tho 
third,  those  who  suffered  but  had  no  wills  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  Cliristmas  represent  the 
three  ways  of  suffering,  love,  and  purity,  by  which  the  Incarnation 
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,  tho  Holy  Innocents  in  His  life  of  purity.  The  first  trod 
immediately  in  his  Master's  footsteps  of  a  Sfartyr  death  in  its 
most  perfect  form ;  the  second  lying  on  Jesus'  bosom  in  dose 
communion  with  Him  to  the  end  of  His  earthly  life,  followed 
Him  closely  ever  after  in  His  heavenly  example ;  the  third  were 
the  first-fruits  of  that  holy  train  whose  innocence  and  purity 
admits  them  nearest  to  tho  Person  of  their  glorified  Redeemer,  so 
that  "  they  follow  the  Lamb  whithersocTer  He  goeth." 

§  St,  Stephen, 

Nothing  is  known  of  St.  Stephen  before  his  martyrdom  beyond 
the  solitary  fact  that  he  was  one  of  the  seven  deacons  ordained 
by  the  Apostles  when  they  began  to  divide  off  the  lower  portions 
of  their  ministerial  functions,  duties,  and  cares.  His  eloquence, 
ready  knowledge,  heroic  courage,  are  strikingly  exhibited  in  the 
account  given  of  his  last  hours  in  the  seventh  chapter  of  the 
Acts.  It  may  be  that  he  is  only  a  fair  and  average  example  of 
those  wonderfully  endowed  men  who  carried  on  Christ's  work  in 
the  Apostolic  age  j  and  that  the  peculiarity  of  his  martyrdom  as 
being  the  fii'st,  and  as  occurring  while  the  Church  w-as  still  con- 
fined almost  within  the  walls  of  Jerusalem,  has  given  it  the 
prominence  of  a  Scriptural  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 
suffered  as  boldly  and  as  meekly  as  St.  Stephen.  Yet  it  is 
around  the  head  of  the  Proto-martyr  alone  that  Holy  Scripture 
places  the  nimbus  of  glory ;  and  however  truly  it  may  bo  the  due 
of  others  also,  it  is  of  St.  Stephen  only  that  the  words  are 
written,  "  And  all  that  sat  in  the  comicil,  looking  stedfastly  on 
him,  saw  his  face  as  it  had  been  tho  face  of  an  angel."  Hence 
St.  Chrysostom  calls  him  the  "Zriipavos  or  crown  of  the  Church, 
in  respect  to  her  martjTdoms. 

The  dying  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,"  have  a  parallel 
in  the  servant's,  "Lord,  Kay  not  this  sin  to  their  charge;"  and 
the  commendatory  prayer,  "  Lord  Jesus,  receive  my  spirit,"  is  tho 
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  providentially 
ordered,  in  part,  as  a  monition  to  the  Church  of  the  honour  in 
which  the  raartyTS  of  Christ  were  ever  after  to  be  held ;  to  show 
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.  Xor  must  it 
be  forgotten  that  the  narrative  of  St.  Stephen's  martp-dom  is 
given  us  in  that  book  which  is  principally  made  up  of  the  Acts 
of  St.  Paul,  the  account  of  the  missionary  life  and  sufferings — 
and  how  small  a  part! — of  that  "young  man  whose  name  was 


SAINT  JOHN  THE  EVANGELIST'S  DAY. 


79 


Heb.  il.  I 
25. 


revealed;  andj  being  filled  with  the 
Holy  Ghost,  may  learn  to  love  and 
bless  our  persecutors  by  the  example 
of  thy  first  Martyr  Saint  Stephen,  who 
prayed  ftjr  his  murderers  to  thee,  O 
blessed  Jesus,  who  standest  at  the 
right  hand  of  God  to  succour  all  those 
that  sufiir  for  thee,  our  only  Mediator 
and  Advocate.     Amen. 

%  Then  shall  follow  the  Collect  of  the  NativUtf, 
which  shall  he  said  continualli/  tmto  Neic- 
yearns  Eve. 


Jesvim    Christum    Filium    tuum   qui 
tecum  vivit  et  rejjnat. 


IT  Alia  de  Naiivilate. 


Modern  English. 

Salishury  Use. 

Modern  Roman. 

Eastern. 

Epistle. 

Acts  vii.  55—60. 

Acts  vi.  8—10.  Til.  51—60. 

Acts  vi.  8—10.  vii.  54—60. 

Heb.  ii.  11—18. 

Gospel. 

Matt,  xxiii.  34—39. 

Matt,  xxiii.  34—39. 

Matt,  xxiii.  34-39. 

Matt.  xxi.  33—43. 

S.  JOHN  THE  EVANGELIST'S  DAY. 


The  Collect. 

MERCIFUL    Lord,    we    beseech 
thee  to  cast  thy  bright  beams 


1  John  i.  5. 
John  viii.  12. 
Rev.  i.  I.  xiv.  6. 

John  xH.  sZ^"      of  light  upon  thy  Church,  that  it  bein 


IN  DIE  SANCTI  JOHANNIS  EVANGE- 
LISTS. 
Oratio. 

ECCLESIAM       tuam       qUSeSUmUS,  Salisbury  Use. 
Domine,  benignus  illustra;    ut  °s.'^iJl'„':Evan. 
beati  Joannis  apostoli  tui  et  evange- 


Saul,"  at  whose  feet  tlie  official  "  witnesses"  of  the  cniel  and 
sudden  death  "laid  down  tlieir  clothes."  Were  all  these  official 
IxipTvpfs  won  over  to  be  martyrs  in  life  and  death  as  that  young 
man  was  ?  Whether  or  not  such  fruit  was  borne  by  the  first 
martyr's  blood,  it  is  certain  that  all  the  members  of  the  then 
e.xisting  Church  must  have  had  his  death  keenly  engraved  on 
their  memory ;  and  that,  as  Christ  ordained  Christmas  Day  by 
the  very  fact  of  His  Nativity,  so  His  holy  Martyr  must  have 
been  privileged  to  originate  the  observance  of  Saints'  Days  by 
the  very  circumstances  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  Cosin's  handwriting,  in  the  margin  of  the 
Durham  Prayer  Book.  Until  1661  it  was  used  in  this  much 
shorter  and  less  beautiful  form, — "  Grant  us,  0  Lord,  to  learn  to 
love  our  enemies,  by  the  example  of  Thy  martyr.  Saint  Stephen, 
who  prayed  for  his  persecutors  to  Thee ;  which  livest."  It  is 
observable  that  in  both  forms  of  this  CoUect  it  follows  the 
example  given  by  St.  Stephen,  of  prayer  to  the  second  Person  of 
the  Blessed  Trinity.  The  following  passage  from  the  Contestatio 
MisscB  of  the  Gallicau  Mass  for  St.  Stephen's  Day,  printed  by 
Cardinal  Bona  [Rer.  Liturg.  i.  12],  is  very  like  the  newer  portion 
of  our  Collect, — "  Illi  pro  nobis  oculi  sublimentur,  qui  adhuc  in 
'qoc  mortis  corpore  coustituti  stantem  ad  dexterara  Patris  Pilimn 
Dei,  in  ipsa  passionis  hora  viderunt.  Hie  pro  nobis  obtineat,  qui 
pro  persecutoribus  suis,  dum  lapidaretur,  orab.at  ad  Te  Sancte 
Deus,  Pater  omnipotens."  This  was  not  printed  by  Bona  until 
1C76,  but  it  is  an  interesting  illustration  of  the  unity  which 
pervades  the  tone  of  ancient  and  sound  modern  forms  of  prayer. 

Inteoit. — Princes  also  did  sit  and  speak  against  me.  They 
persecute  me  falsely;  be  Thou  my  help,  O  Lord  my  God  :  because 
Thy  servant  is  occupied  in  Thy  statutes.  Ps.  Blessed  are  those 
that  are  undefiled  in  the  way,  and  walk  in  the  law  of  the  Lord. 
Glory  be. 

Htmk. 
Mattihs  and  Evensono.    Sancte  Dei  pretiose.    H.  N.  15.  40. 


§   St.  John  the  Eoangelist. 

The  beloved  disciple  of  the  Holy  Child  Jesus  is  known  to  the 
alfection  of  the  Church  as  the  Apostle  of  Love,  to  her  intellect  as 
the  Qfo\6yos,  or  Divine.  There  is  little  recorded  of  him  in  Holy 
Scripture,  but  a  large  part  of  the  New  Testament  was  revealed 
by  God  to  His  servant  John;  and  none  of  the  Apostles,  so  far  as 
we  know,  except  St.  Paul,  exercised  so  extensive  an  influence 
over  the  sunsequent  ages  of  the  Church.  It  is  not  known  how 
soon  a  festival  was  instituted  in  honour  of  this  Apostle,  but  it  is 
placed  in  the  ancient  Sacramentaries  and  Lectiouary,  and  is 
therefore  of  primitive  origin. 

St.  .Tohn  the  Evangelist  was  one  of  the  sons  of  Zobedee  and 
Salome,  a  fisherman  like  his  father,  and  early  called  by  our 
Blessed  Lord  to  be  a  fisher  of  men.  With  three  other  of  the 
Apostles  he  stood  in  a  near  relationship  to  the  Blessed  Virgin, 
which  may  be  best  represented  by  the  following  table. 


[St.  Joachim  =  St.  Anne.] 


St.  Matthew's 

St.  Luke's 

legal 

geneaIo°:y. 

Jacob, 

ntiturnt 

genealogy, 

Hdi. 

Zebede?  =  Salome. 


I        I 

B.V.M.  =  Joseph. 


I 
St.  James  Gt. 


I 
Cleophas  =  Mary. 


St.  John  Ev. 


I 
St,  James  Less. 


I 
Joses. 


The  intimate  relationship  between  the  Blessed  Virgin  Mary 
and  her  cousin  Elizabeth  seems  to  make  it  probable  that  the  son 
of  her  sister  Salome  would  become  .an  eai-ly  disciple  of  St.  John 
the  Baptist;  and  as  his  follower  he  was  in  company  with 
St.  Andrew  when  the  Baptist  bore  official  witness  to  the  Mission 
of  our  Lord  as  "  the  Lamb  of  God  which  takcth  away  the  sin  ot 
the  world."  The  Evangelist,  therefore,  was  one  of  the  first  pair 
of  disciples  who  were  called  from  following  the  Law  to  follow  tho 
Gospel :  sharing  indeed  with  St.  Andrew  in  the  honour  of  tho 
title  n()£uT<5/c\7)Tos.  It  would  appear  to  have  beeu  some  littlo 
time  afterward  that  St.  John  was  required  to  give  up  his  ordinary 


80 


SAINT  JOHN  THE  EVANGELIST'S  DAY. 


Rr-T.  ixi.  10.  23, 
21. 


onliglitenccl  by  the  doctrine  of  thy 
blessed- Apostle  and  Evangelist  Saint 
John  may  so  walk  in  the  liglit  of  thy 
truth,  that  it  may  at  length  attain  to 
the  lig-ht  of  everlasting  life,  through 
Jesus  Christ  our  Lord.     Amen. 


listse  illuminata  doetrinis,  ad  dona  per-  cf.  Aug.  in 
veniat  sempiterna.     Per  Dominum. 

Memoria   de  Nativitaie.       Alia    de 
Sancto  Slej^liano. 


Modern  En^lisJi. 
Epistle.  1  John  i.  1—10. 

Gospel.  John  x.\i.  19—25. 


Saiisburt/  Use. 
Ecclus.  XV.  1 — 6. 
John  xxi.  19—21. 


Modern  Soman. 
Ecclus.  XV.  1 — 6. 
John  xxi.  19— 2t. 


jEastern. 

1  John  iv.  12—19. 

John  xix.  25—29, 
niid  xxi.  2t,  25. 


occupation  that  he  might  he  trained  to  the  office  of  a  fisher  of 
men,  anil  liecomc  a  constant  attendant  on  our  Lord :  still  longer 
liefore  that  training  had  been  so  far  can-ied  on  as  to  qualify  hira 
in  outward  linowledge  for  receiving  the  commission  and  power  of 
an  Apostle.  In  the  appointment  of  the  Apostles,  St.  John  was 
one  of  the  three  whom  our  Lord  distinguished  by  new  names  :  he 
and  his  brother  St.  James  being  tlien  c.iUed  Boanerges,  a  title 
which  ancient  writers  connect  with  the  great  eloquence  of  these 
two  Apostles,  as  Demosthenes  and  Plato  were  called  "tonantes" 
by  old  Roman  writers.  This  does  not  seem  quite  to  explain  the 
title :  yet  in  the  case  of  St.  John  it  is  easy  to  see  that  it  might 
have  such  a  prophetic  application  to  him  as  the  last  writer  of  the 
New  Testament,  who  was  to  proclaim  resounding  theological 
truths  to  tlie  world  as  from  a  Gospel  Sinai  after  historical 
narratives  had  done  their  work  in  preparing  the  minds  of  men 
for  their  reception. 

The  next  time  St.  John's  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  iu  the  chamber  of 
Jaims's  daughter,  and  of  His  Divine  glory  on  the  Mount  of 
Transfiguration.  The  same  three  were  also  present  at  the  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  the  Church  was  wrought  by 
St.  Peter  and  St.  John ;  they,  too,  were  the  first  sufferers  after 
the  Ascension;  they  were  the  first  Apostles  who  went  beyond 
Judiea;  and  they  were  the  "pillars"  of  the  Church  in  its  early 
days.  If  we  reckon  up  the  extent  of  their  work  in  the  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.  Jo!m ;  the  second  great  Apostle  appearing  to 
have  filled  up  the  vacancy  caused  by  the  martyrdom  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 
tlie  world  was  to  learn  more  than  by  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  tlie  influence  of 
this  Apostle  has  moulded  her  Liturgy  and  her  spirit  very  exten- 
sively ;  preparing  her,  perhaps,  for  the  great  struggle  against  un- 
belief in  which  she  seems  destined  to  bear  a  prominent  pai-t. 

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  his  history  is  in  obscurity.  Possibly 
it  was  part  of  the  fulfilment  of  the  Lord's  words,  "  If  I  wiU  that 
he  tarry  till  I  come,"  that  St.  John  should  really  see  Jerusalem 


encompassed  with  armies,  and  that  he  did  not  leave  for  Ephesus 
until  so  late  as  the  year  66,  when  the  siege  began :  which  was 
only  a  year  before  the  niart_\Tdom  of  St.  Peter  and  St.  Paul.  It 
was  about  this  time,  certainly,  that  the  Evangelist  and  Theolo- 
gian began  to  be  the  sole  remaining  Apostolic  centre  of  the  Church, 
as  he  continued  to  be  for  about  a  third  of  a  century.  This  isola- 
tion of  St.  John  sets  him  in  a  position  of  patriarchal  prominence, 
greater  even  than  that  of  St.  Paul  had  been  :  and  he  was  doubt- 
less 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  eventful  years  in  which 
the  Church  was  breaking  free  fi-om  Judaism,  and  settling  into 
definite  forms  of  doctrine  and  worship. 

The  latter  part  of  St.  John's  life  was  marked  by  two  acts  which 
fulfilled  our  Lord's  words,  that  he  should  tarry  until  His  Coming. 
A  poisoned  cup  of  wine  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  burning  oil 
[see  Calendar],  but  escaped  unharmed.  Banished  to  Patmos, 
the  visions  of  the  Apocalypse  were  revealed  to  him ;  and  when 
his  work  was  done  there,  his  Master's  Providence  led  him  back 
to  Ephesus,  to  contend  against  the  rising  heresies  of  the  daj-,  to 
speak  loving  words  about  the  love  of  God,  and  to  breathe  out  his 
spirit  in  peace  at  the  age  of  100  in  the  midst  of  his  "little 
children," — those  ivhom  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  fi-om  (he  Divine 
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  Dispensation,  was  the  Forerunner  of 
Christ,  so  it  m-iy  be  said  that  St.  John  the  Evangelist,  the  Pro- 
phet of  the  New  Dispensation,  occupies  a  similar  position  as  the 
Herald  of  the  Second  Advent;  and  for  this  reason,  as  well  as 
others  that  ntve  been  stated,  his  Festival  is  connected  so  closely 
with  Christmas.  When  He  that  enlighteneth  every  man  came 
into  the  world.  He  cast  some  of  the  bright  beams  of  His  Light 
upon  St.  Jolin,  that  by  him  the  illumination  of  the  world  might 
be  more  perfect,  and  the  Sun  of  Righteousness  which  had  arisen 
with  healing  iu  His  beams  might  shine  more  gloriously  over  tho 
understandings  and  the  love  of  His  Church. 

Intboit. — In  the  midst  of  the  Church  did  he  open  his  mouth ; 
and  tho  Lord  filled  him  with  the  spirit  of  wisdom  and  under- 
standing. He  endued  him  with  a  robe  of  glory.  Ps.  He  poured 
out  upon  him  His  treasures  of  joy  and  gladness.     Glory  be. 

Hymns. 

Mattins. — Annue  Chrisle  sceculorum  Domine.     H.  N.  8fi.  75. 
EVEXSONO. — Exttlfft  cahnn  laudiltis. 


INNOCENTS'  DAY. 


.81 


THE  INNOCENTS'  DAY. 


lA.l>-  1C61.] 
Ps,  viii.  2,  with 

Malt.  xxi.  1.1. 

16.  ii.  16—18. 
Rom.  viii.  l.S. 
Eph.  iii.  13,  14. 
Rev.  xiv.  4,  .5. 

ii.  10. 
Phil.  i.  20. 


o 


The  Collect. 

ALMIGHTY  God,  who  out  of 
the  mouths  of  babes  and  suck- 
Hng-s  hast  ordained  strength,  and 
madest  infants  to  glorify  thee  by  their 
deaths ;  Mortify  and  kiU  all  vices  in 
us,  and  so  strengthen  us  by  thy  grace, 
that  by  the  innoceney  of  our  lives, 
and  constancy  of  our  faith  even  unto 
death,  we  may  glorify  thy  holy 
Name ;  through  Jesus  Christ  our 
Lord.     Amen. 


IN  DIE  SANCTORUM  INNOCENTIUM 
MARTYRUM, 

OfficUim. 

Ex  ore  infantium  Deus  et  lactentium 
perfeeisti  laudem :  propter  inimicostuos. 

Oraflo. 

DEUS  cujus  hodierna  die  prte- 
eonium  iunocentes  martyres, 
non  loquendo  sed  moriendo,  confess! 
sunt,  omnia  in  nobis  \dtiorum  mala 
mortifica,  ut  fidem  tuam,  quam  lingua 
nostra  loquitur,  etiam  moribus  vita 
fateatur.     Qui  cum  Deo  Patre. 

Memoria  de  Nativitate.  Alia  me- 
moria  de  Sancto  Sfepkano.  Item  alia 
de  Sancto  Jnlianne. 


Sali3')urj  U33. 


Greg.,  Gelas.  \;l. 
Innocent. 


1 

Modern  English. 

Salisbury  Use. 

Modern  Roman. 

Eastern, 

Epistle. 

Rev.  xiv.  1 — 5. 

Rev.  xiv.  1 — 5. 

Rev.  xiv.  1—  5. 

Hcb.  ii.  11—18. 

Gospel. 

Matt.  i!.  13-18. 

Matt.  ii.  13—18. 

Matt.  ii.  13—13. 

Matt.  U.  13  -  2:3. 

§  The  Holy  Innocents. 

The  festival  of  tlie  Innocents  is  alluded  to  by  St.  Irenaeus  [Adv. 
Haeres.  iii.  16],  who  was  himself  a  martyr,  A.D.  202 ;  and  by  St. 
Cj-prian,  who  went  to  his  Saviour  by  the  same  path,  a.d.  258. 
In  an  Epistle  (Iviii.)  which  the  latter  wrote  to  a  community  of 
Christians  in  anticipation  of  a  fearful  persecution  which  he  fore- 
saw, he  says,  "  The  Nativity  of  Christ  commenced  forthwith  with 
the  martyrdom  of  infants,  so  that  they  who  were  two  years  old 
and  under,  were  put  to  death  for  His  Name's  sake.  An  age  not 
yet  capable  of  conflict,  proved  fit  for  a  crown.  That  it  might 
appear  that  they  are  innocent  who  are  put  to  death  for  the  sake 
of  Christ,  innocent  infancy  was  slain  for  His  Name's  sake.  It 
was  shown  that  no  one  is  free  from  the  perils  of  persecution,  when 
even  such  accomplished  martyrdom." 

These  words  of  the  third  century  plainly  show  how  early  tin 
memorial  day  of  the  Holy  Innocents  was  associated  with  Christ- 
mas :  and  allusions  of  the  same  kind  are  to  be  found  in  the  Ser- 
mons of  Origen,  St.  Augustine,  and  others. 

The  Gospel  of  this  day  gives  the  actual  narrative  of  the  slaugh- 
ter of  the  children  of  Bethlehem  by  Herod,  an  event  spoken  of 
in  Roman  history  as  well  as  in  the  Holy  Bible.  The  Epistle  sets 
forth  the  heavenly  sequel  of  that  event  as  told  in  the  mystical 
language  of  the  Apocalypse.  lu  the  joining  together  of  these  two 
portions  of  Holy  Scriptm'e,  we  have  an  exact  representation  of  the 
light  in  which  the  martyrdom  of  the  Innocents  has  always  been 
regarded  by  the  Church  ;  and  the  tender  feeling  with  which  these 
first  witnesses  for  the  Holy  Child  Jesus  were  kept  in  memory,  is 
illustrated  by  the  weU-kuown  hymn  of  Prudentius,  written  in  the 
fourth  century,  and  familiar  in  the  English  version,  "All  hail! 
ye  Infant  Mart\T  flowers." 

"Not  in  speaking  but  in  dying,"  says  the  ancient  Collect', 
"  have  they  confessed  Christ."  "  Stephen,"  says  St.  Bernard, 
"  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  commended  to  God  alone  in 
the  prerogative  of  His  singular  grace."  "  Before  the  use  of  the 
tongue,"  wri'es  St.  Leo,  "  in  silence  He  put  forth  the  power  of 

Used  in  that  form  until  1C6I. 


the  Word,  as  if  He  were  saying  already,  '  Suffer  httle  children  to 
come  unto  Me,  for  of  such  is  the  Kingdom  of  Heaven.'  With  a 
new  glory  He  cro'.vned  infants,  and  in  His  own  beginnings  con- 
secrated the  first-fruits  of  little  children  ;  that  hence  we  might 
learn  that  no  one  among  mankind  is  incapable  of  a  Divine  Sacra- 
ment, since  even  that  age  was  fit  for  the  glory  of  martyrdom 

Christ  loves  infancy,  which  He  took  on  Himself  both  in  mind 
and  body :  He  loves  infivncy  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  connexion  with  these  holy  Innocents,  it  is  impossible  not  to 
remember  the  words  at  the  end  of  the  Service  for  the  Baptism 
of  Infants,  "  It  is  certain  by  God's  Word,  that  children  which  are 
baptized,  dying  before  they  commit  actual  sin,  are  undoubtedly 
saved."  The  WTiter  once  met  with  a  strong  illustration  of  the 
comfort  wrought  by  faith  in  this  truth,  when  looking  over  a 
country  churchyard.  A  mother  had  laid  underneath  two  Christian 
babes,  and  she  had  written  on  the  stone  over  them,  "  They  are 
without  fault  before  the  throne  of  God."  Doubtless,  many  such 
have  been  added  to  the  mystical  number  since  St.  John  wrote 
down  his  Vision,  "  first-fruits  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  thev 
have  been  privileged  to  follow  Him  on  Earth,  that  they  may 
"  follow  Him  whithersoever  He  goeth "  in  Heaven.  *'  So  He 
giveth  His  beloved  sleep." 

The  mournful  character  of  this  day  was  anciently  kept  up  in 
England  by  the  use  of  black  vestments  and  muflled  peals. 

Intkoit.-  Out  of  the  mouths  of  very  babes  and  sucklings 
hast  Thou  ordained  strength  because  of  Thine  enemies.  Ps.  O 
Lord  our  Governor,  how  excellent  is  Tliy  Name  in  all  the  world, 
Thou  tl'.at  hn';t  set  Thy  glory  above  the  heavens.     Glory  be. 


Hymns. 

f  Sanctorum  meri/is. 
Mattins.    i  -d        ,     ■  , 

\  Eex  glonose  marfyrnm. 

Evensong.    Jicx  yloriosc  iv.irfymm. 


D.  H.  p.  26,  A.  A.  194. 

Ditto. 
M 


THE  SUNDAY  AFTER  CHRISTMAS. 


(a.d.  1549.1 


THE  SrrNDAY  AFTER  CHKISTMAS-DAY. 
The  Collect. 

ALMIGHTY  God,  who  hast  given 
us  thy  oul}-begotten  Son  to  take 
our  nature  upon  him,  and  as  at  this 
time  to  be  born  of  a  piu-e  Virgin; 
Grant  that  we  being  regenerate,  and 
made  thy  children  by  adoption  and 
grace,  may  daily  be  renewed  by  thy 
Holy  Spirit;  through  the  same  our 
Lord  Jesus  Christ,  who  liveth  and 
reigneth  wath  thee  and  the  same  Spirit, 
ever  one  God,  world  without  end. 
Amen. 


SEXTA    DIES    A    NATIVXTATE    DOMINI    Salisbury  Use. 
SIVE  DOMINICA  FUERIT  SIVE  NON. 

r/^MNIPOTENS  sempiterne Deus,  coreg.indie 
v\_/  qui  hunc  diem  per  incarnationem 
Verbi  tui  et  partum  beatse  Marise  Vir- 
ginis  eonsecrasti,  da  populis  tuis  in  hac 
eelebritate  consortium  ut  qui  tua  gratia 
sunt  redempti,  tua  sint  adoptione  se- 
curi.     Per  eundem.] 

Memoria   de  Nativifate :    de  Sando  Salisbury  Use. 
Stephana :  de  Sancto  Johanne :  de  In- 
nocentihus  :  et  de  Sancto  Thoma. 


Modern  English. 

Salisbury  Use. 

Modern  Roman. 

Eastern. 

Epistle. 

Gal.  iv.  1—7. 

Gal.  iv.  1—7. 

Gal.  iv.  1—7. 

Gal.  iii.  11—15. 

Gospel. 

Matt.  i.  18-23. 

Luke  ii.  33—40. 

Luke  ii.  33 — ^10. 

Matt.  ii.  13—23. 

[a.d.  1519.J 

Luke  ii.2\. 
Gal.  iv.  4. 
Rom.  ii.  29. 
Col.  ii.  10,  11. 

iii.  5. 
I  Pet.  ii.  11.21. 
1  John  ii.  15,  16 


THE  CIRCUMCISION  OP  CHRIST. 

The  Collect. 

ALMIGHTY  God,  who  madest 
thy  blessed  Son  to  be  circum- 
cised, and  oljedient  to  the  law  for 
man ;  Grant  us  the  true  circumcision 
of  the  Spirit ;  that,  our  hearts,  and 
all  our  members  being  mortified  from 
all  worldly  and  carnal  lusts,  we  may 
in  all  things  obey  thy  blessed  will ; 
through  the  same  thy  Son  Jesus  Christ 
om'  Lord.     Amen. 


[Greg.  Sacr. 
Benedict,  in 
Oit.  Com.] 


DIES  CIRCUMCISIONIS.  Salisbury  Use. 

r/^MNIPOTENS  Deus,  cujus  uni- 
L  V^  genitus  hodierna  die,  ne  legem 
solveret  quam  adimplere  venerat,  cor- 
poralem  suscepit  circumcisionem ;  spi- 
rituali  circumcisione  mentes  vestras  ab 
omnibus  vitioruni  incentivis  expurget ; 
et  suam  in  vos  infundet  benedictionem. 
Amen.  J 


Modern  English. 
Epistle.          Rom.  iv.  8 — 14. 
Gospel.           Luke  ii.  15—21. 

Salisbury  Use. 
Titus  ii.  11—15. 
Luke  ii.  21. 

Modern  Roman. 
Titus  ii.  11—15. 
Lukeii.  21. 

Eastern. 

Col.  ii.  8—12. 

Luke  ii.  20,  21. 
40-52. 

THE  SUNDAY  AFTER  CHRISTMAS. 

Tlie  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  Christmas  Day  they 
memorialized  the  condescension  of  the  Word  of  God  in  becoming 
Sou  of  Man:  on  this  day  they  set  forth  the  exaltation  of  human 
Natm-e  by  that  condescension.  On  the  one  day,  the  Son  of  God  is 
shown  to  us  becoming  the  Son  of  JIan  :  on  the  other,  the  sous  of 
men  are  shown  to  us  becoming  the  sous  of  God,  through  the 
Adoption  won  for  them  by  the  Holy  Child  Jesus.  We  are  "  heirs 
of  God  through  Christ,"  because  of  the  fuKilment  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  Bishop  Cosin  in  IGGl :  and  he  proposed  to  insert  a  note  at 
the  end  of  the  Gospel,  "  This  CoUeet,  Epistle,  and  Gospel,  are  to 
be  used  only  till  the  Circumcision." 


Lntroit. — For  while  all  things  were  in  quiet  silence,  and  that 
night  was  in  the  midst  of  her  swift  course.  Thine  .iVlmighty  Word 
leaped  down  from  Heaven  out  of  Thj'  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,  aud  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  which  the  riotous  and  immoral  festival  of  the  Saturnalia  was 
kept  by  the  Romans,  it  oflered  a  great  difficulty  to  the  Church 
for  some  centuries,  and  there  were  places  and  periods  in  which 
the  SaturnaUa  were  so  mixed  up  with  the  Christian  feast  that  the 
observance  of  the  latter  w.as  altogether  forbidden. 

Of  the  Circumcision  there  is  no  notice  whatever  in  the  Comes 
of  St.  Jerome,  the  day  being  called  Octava  Domini,  the  Epistle 
being  Gal.  iii.  23,  and  the  Gospel  the  same  as  ours.  In  St. 
Gregorv's  Sacramcntarv  the  name  of  the  day  is  still  the  Octave 


THE  EriPHANY. 


83 


ifatl.  ii.  I,  2.  7- 

II. 
Liikeii.  30—32. 
John  xiv.  7.  9. 

11.  xvii.  3. 
1  Cor.  xiii.  12. 
Rev.  xxii.  3,  4. 


o 


THE    EPIPHANY,  OR   THE    MANIFESTA- 
TION OF  CHRIST  TO  THE  GENTILES. 
The  Collect. 

GOD,  « ho  by  the  leading  of  a 
star  didst  manifest  thy  only- 
begotten  Son  to  the  Gentiles  ;  Merci- 
fully grant,  that  we,  which  know  thee 
now  by  faith,  may  after  this  life  have 
the  fruition  of  thy  glorious  Godhead  ; 
Ihrouarh  Jesus  Christ  our  Lord.  Amen. 


IN  DIE  EPIPH.iNI^, 
Oraiio. 

EUS,  qui  hodierna  die  unigeni-  saiistury  Use. 
turn  tuum  gentibus,  stella  duee,    '^^'°'' '°   '"''  ' 
revelasti ;    concede   propitius,    ut   qui 
jam  te   ex  fide  cognovimus,  usque  ad 
contemplandum  speeiem   tuse  celsitu- 
dinis  perdueamur.     Per  eundem. 


Epistle. 
Gospel. 

Modern  Etifflish. 
Eph.  iii.  1—12. 
Matt.  ii.  1-12. 

Salishurij  Use. 
Isa.  Ix.  1-6. 

Mutt. ;;.  1—12. 

Modern  Soman. 
Isa.  k.  1—9. 
Matt.  U.  1—12. 

Eastern. 

Titus  ii.  11—14. 

iii.  4—7. 
Matt.  iii.  13—17. 

of  the  Lord,  and  tlie  Circumcision  is  not  noticed  in  the  Collect ; 
hut  in  the  proper  Preface  are  the  words,  "  per  Cliristum  Dominum 
nostrum:  cujushodie  Circumcisionis  diem,  et Nativitatis  octavum 
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  slightest  allusion  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  coimexion  with  the  Nativity,  as  well  as  with  the 
Circumcision. 

The  true  idea  of  the  day  seems  to  be,  that  it  belongs  to  Christ- 
mas as  its  Octave,  but  that  as  the  three  days  after  Christmas  are 
specially  honoured  by  the  Commemoration  of  Saints,  so  the  Octave 
is  supplemented  with  the  Commemoration  of  our  Lord's  Circum- 
cision, to  do  still  greater  honour  to  the  day  of  His  Nativity.  The 
two  aie  pleaded  conjointly  in  the  Litany,  "  By  Thy  holy  Nativity 
and  Circumcision." 

The  Rubric  at  the  end  of  the  Gospel  was  inserted  by  Bishop 
Cosin.  It  varies  in  a  very  important  particidar  from  the  previous 
Rubric  of  1552. 


1661. 
The    same    Collect,   Epistle, 
and    Gospel,    shall    serve    for 
every  day  after  unto  the  Epi- 
phany. 


1552. 
If  there  be  a  Sunday  between 
the  Epiphany  and  the  Circum- 
eisiou  :  then  shall  be  used  the 
^ame  Collect,  Epistle,  and  Gos- 
pel, at  the  Communion,  which 
nas  used  upon  the  day  of  Cir- 
cumcision. 

In  the  Scottish  Prayer  Book  of  1637  the  Rubric  stood  as  in 
^hat  of  1552,  Avith  the  addition,  "  So  likewise,  upon  every  other 
day  from  the  time  of  the  Circmncision  to  the  Epiphany."  Either 
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  IGGl  it  was  clearly  provided  for. 

January  1st  was  never  in  auy  way  connected  vrith  the  opening 
of  the  Christian  year ;  and  the  religious  observance  of  this  day 
has  never  received  any  sanction  from  the  Church,  except  as  the 
Octave  of  Christmas  and  the  Feast  of  the  Circumcision.  The 
spiritual  "point"  of  the  season  all  gathers  about  Christmas :  and 
as  the  modern  New  Year's  Day  is  merely  conventionally  so  (New 
Year's  Day  being  on  March  25tli  until  a  bundi'ed  and  ten  years 
ago),  there  is  no  reason  why  it  should  be  allowed  at  all  to  dim  the 
lustre  of  a  day  so  important  to  all  persons  and  all  ages  as  Clu'ist- 
mas  Day.  We  ought  also  to  guard  against  a  Judaical  tendency 
even  in  the  observance  of  the  Circumcision  itself. 

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.     Ps.  Sing  unto  the  Lord  a  new  song, 
for  He  hath  done  marvellous  things.     Glory  be. 

Hymns. 

EvENSONa  and  Matiins. — A  soils  orius  cardine.    H.  N.  14.  34. 

Mattins. — Christe  Sedemptor  omnium.  H.  N.  13.  33,  H.  A. 
M.  45,  C.  H.  21. 

These  hymns  are  appointed  to  be  sung  daily  up  to  the  Epiphany, 
except  on  the  octaves  of  SS.  Stephen  and  John  and  of  the  Holy 
Innocents,  when  the  same  liymns  are  appointed  as  on  those 
I'estivals. 

THE  EPIPHANY. 

In  its  earliest  origin,  the  Epiphany  was  observed  as  a  phase  of 
Christmas  in  the  same  way  as  the  Circumcision  is  now  to  be  so 
regarded  :  and  the  intimate  association  of  the  two  is  still  marked 
by  the  custom  of  the  Armenian  Christians,  who  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  memorializing  before  God  the 
successive  leading  points  of  our  Lord's  hfe  and  acts:  and  the 
order  in  which  the  Holy  Days  have  been  observed  is  also  that  in 
which  these  leading  points  are  pleaded  in  two  clauses  of  the 
Litany :— "  By  the  mystery  of  Thy  holy  Incarnation ;  by  Thy 
holy  Nativity  and  Circumcision ;  by  Thy  B:iptism,  Fastmg,  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  Epiphany  was 
originally  regarded  as  that  part  of  the  Christmas  Festival  on 
which  was  commemorated  the  Baptism  of  the  Lord  Jesus  by  St. 
John  the  Baptist.  It  seems  to  have  acquired  a  more  independent 
position,  and  to  have  begun  to  be  observed  in  memory  of  our 
Lord's  Manifestation  to  the  Gentile  Magi,  aliout  the  fourth  cen. 
tury  and  in  the  Western  Church :  but  probably  this  was  never 
more  than  a  development  of  the  original  idea;  and  although  it 
may  have  become  the  most  prominent  feature  of  the  festival  at 
]iarticular  periods,  it  never  superseded  the  original  one  idtogether. 
The  primitive  name  of  the  day  was  Theopbany,  and  this  is  still 
retained  in  the  Oriental  Church.  Both  Theophania  and  Epi- 
pkania  are  used  in  the  Comes  of  St.  Jerome,  and  as  late  as  the 
Sacr.amentary  of  St.  Gregory :  but  the  former  name  seems  to 
have  dropped  out  of  use  about  the  same  time  that  the  festival 
beg.an  to  be  connected  with  the  Adoration  of  the  Magi.  Even  St. 
Jerome  himself  calls  it  "  Epipbaniorum  dies  "  m  his  Commentary 
on  Ezekiel,  and  speaks  of  it  as  "  venerabilis."  Dnrandus  says, 
that  "  in  codicibus  antiq^^is  ha-c  dies  Epiphaniarum  pluraliter 
intitulatur,  et  ideo  tripllciter  nominatur,  scilicet  Epipliania, 
Theophania,  et  Bethphania:"  the  third  name  being  associated 
with  our  Lord's  Manifestation  in  the  house  at  the  Marriage  in 
M  2 


81 


THE  FIKST  SUNDAY  AFTER  THE  EPIPHANY. 


14. 


Ps  \-i.  9, 
1  Juhn  V 
Ps.  xxxii  8. 
Col.  1.  9—11. 
Hfb.  xii.  28.  xiii. 
20.  21. 


THE  FIRST  SUNDAY  AFTER  THE 
The  Colled. 

LORD,  we  beseech  thee  merci- 
fully to  receive  the  prayers  of 
thy  people  which  cull  upon  thee ;  and 


0 


DOlIDfiCA  I.,  POST  OCTAV.  EPIPHANLE, 

AD  MISSAM. 

Orali'o. 

yOTAj     qUiBSlUnuS,     Domine,    sup-  Salisbury  Use. 
plicantis  populi  coelesti  pietate  "^'iheophan. 
prosequere;   ut  et  quas  agenda   sunt, 


Cana.  Tlie  latter  name  appears  to  have  been  little  used,  but  tbe 
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  Cliurch  the  Theophauy  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  illumina- 
tiou  to  which  our  Lord,  by  His  Baptism  in  Jordan,  consecrated 
«-atcr."  If  this  name  of  the  festival  is  ancient  (and  it  seems  to 
':e  as  old  as  Gregory  Nazianzen's  time),  one  might  expect  to  find 
that  it  originated  in  the  iUummation  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  the  Epiphany.  The  fii-st  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 
shiUl  be  thine  everlasting  Light,  and  the  days  of  thy  mourning 
shall  be  ended."  The  same  chapter  also  contains  the  projjhecy 
which  began  to  be  fuliilled  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  brightness  of  thy  rising :"  and  the 
Epistle  reads  like  an  expansion  of  this  verse,  showing  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 
Clmrch,  as  is  shown  by  St.  Jerome's  Lectionary,  but  the  Gospel 
was  the  same  as  our  own. 

In  the  second  morning  Lesson  (a  week-day  Gospel  of  the 
season,  in  the  Comes)  we  have  the  original  idea  of  the  Festival, 
the  Tlieophany  or  manifestation  of  our  Lord's  Divine  Sonship  at 
His  Baptism  by  the  Voice  from  Heaven  and  tbe  visible  descent 
of  the  Holy  Ghost.  Tbe  First  Lesson  at  Evensong  sets  forth  the 
joy  of  tbe  Church  and  the  glory  that  was  to  come  upon  it  through 
the  coming  of  her  Light :  "  Sing,  O  heavens ;  and  be  joj'fid,  O 
Earth ;  and  break  forth  into  singing,  O  mountains ;  for  tbe  Lord 
hath  comforted  His  people,  and  will  have  mercy  upon  His  afflicted 
....  I  will  lift  up  Mine  hand  to  tbe  Gentiles,  and  set  up  My 
standard  to  the  people,  aud  they  shall  bring  thy  sons  in  their 
arms,  and  thy  daughters  shall  be  earned  upon  their  shoulders. 
And  kings  shall  be  thy  nursing  fathers,  and  their  queens  tliy 
nursing  mothers  ..."  The  Bctliphany,  or  manifestation  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  shown,  the  subsequent 
Sundays  have  a  definite  and  systematic  relation  to  the  festival 
after  wliich  they  are  named. 

Some  authors  have  suggested,  aud  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  tidings  of 
our  Saviour's  bu-th.  At  a  distance  tliis  might  appear  like  a  star; 
or,  at  least,  after  it  had  thus  shone  upon  the  shepherds,  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  appearance  to  the  Magi",  had  the  form  of  a  radiant 
chUd  bearmg  a  sc,  ptre  or  cross;  and  in  some  early  Italian  fres- 
coes 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  the  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  have  been  crowned  with  martjTdont 
in  confirmation  of  its  truth.  Their  relics  are  believed  to  be 
preserved  at  Cologne,  and  are  exhibited  in  the  Cathedral  there, 
in  a  costly  shrine  of  silver-gQt,  enriched  with  gems  of  gi*eat 
value.  Their  niunes  are  there  given  as  Gaspar,  Melchior,  and 
Balthazar,  aud  these  names  are  ascribed  to  the  Magi  in  mediaeval 
art  and  literature. 

In  England  a  striking  memorial  of  their  ofl'erlng  is  kept  up  ly 
our  Sovereigns,  who  make  an  oblation  of  gold,  frankincense,  ar.d 
myrrh  at  tbe  altar  of  the  Cliapel  Royal  in  the  Palace  of  St. 
James  on  this  festival.  Until  recently  the  ceremony  was  per- 
formed in  person.  The  king  coming  from  his  closet,  attended  as 
usual,  proceeded  to  the  Altar  at  the  time  of  the  Ofi'ertory,  and 
knelt  down  there,  when  the  Dean  or  Sub-dean  of  the  Chapels 
Royal  received  into  a  golden  basin  tbe  ofl'erings  of  gold,  frank- 
incense, aud  mjTrh  from  the  king's  hands,  and  offered  them  upon 
the  altar.  The  ottering  is  now  made  by  an  officer  of  the  royal 
household;  but  we  may  venture  to  hope  that  the  striking 
significance  and  humility  by  which  it  is  characterized  will  cause 
it  to  be  revived  iu  the  original  form  at  some  future  day. 

The  Epiphany  is  a  festival  which  has  always  been  celebrated 
with  great  ceremony  throughout  the  whole  Clnu'ch :  its  threefolil 
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,  homiletlc,  and  mental  recognition  of  His  Divine  Glory. 
Wlien  we  are  entering  with  our  Lord  on  the  course  of  His  earthly 
humiliation,  it  is  fitting  that  we  should  make  such  a  recognition 
of  His  Divinity :  and  as  the  Transfiguration  trained  the  three 
chosen  Apostles  for  the  sight  of  the  Agony  and  the  Crucifixion, 
so  the  Eplpliany  will  set  the  Church  forward  in  a  true  spirit 
towards  the  observance  of  Lent  and  Good  Friday. 

[Bishop  Cosin  proposed  the  insertion  of  a  rubric ; — "  And  the 
same  Collect,  Ejiistle,  and  Gospel  shall  serve  till  the  Sunday  next 
following."  He  also  erased  "  to  the  Gentiles"  in  the  title  of  the 
day.] 

Inteoit. — Behold,  the  Lord  our  Ruler  is  come  [Dominate  r 
dominus.  Cf.  Mai.  iii.  1],  and  His  Kingdom  is  in  His  hand, 
and  power  and  dominion  are  His.  Ps.  Give  the  king  thy  judg- 
ments, O  Lord,  and  Thy  righteousness  unto  the  king's  son. 
Glory  be. 

HTMN3. 

E VEKSONO.— jffbsiji  Serodes  impie.     H.  N.  17.  42. 

Maitins. — A  Patre  Unigenitus.     A.  A.  131,  D.  H.  p.  33. 

These  hynms  are  appointed  to  be  sung  daily  throughout  the 
Octave. 

THE  FIRST  SUNDAY  AFTER  THE  EPIPHANY. 

This  Sunday  commemorates  the  manifestation  of  our  Lord's 
glory  for  the  second  time  in  the  Temple.  In  His  Infancy  that 
glory  had  been  revealed  to  the  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 
was  to  lighten  the  Gentiles,  and  to  be  the  glory  of  God's  people 
Israel.  Twelve  years  afterwards  the  childhood  of  tbe  Holy  ChUd 
Jesus  was  to  reveal  the  same  glory  to  all  who  had  faith  to  behold 
it,  during  that  visit  to  the  Temple  when  He  sat  among  the 
doctors  aud  fiUfiUed  the  words,  "  I  have  more  understanding  than 


THE  SECOND  SUNDAY  AFTER  THE  EPIPHANY. 


8". 


grant  that  they  may  both  perceive 
and  know  what  things  they  ought  to 
do,  and  also  may  have  grace  and  power 
faithfully  to  fulfil  the  same;  through 
Jesus  Christ  our  Lord.     Amen. 


videant ;  et  ad  implenda  quae  viderintj 
convalescant.     Per. 


Modern  English. 

Salislury  Use. 

Modern  Roman. 

Eastern. 

Eptstle. 

Eom.  xii.  1 — 5. 

Eom.  xii.  1 — 5. 

Eom.  xii.  1 — 5. 

Eph.  iv.  7—13. 

Gospel 

Luke  U.  41—52. 

Lulce  ii.  42—52. 

Luke  ii.  43—52. 

Matt.  iv.  18—23. 

Pi.  xxii.  28. 
2  Chron.  v\.  21. 
John  xiv.  27. 
PhU.  iv.  6,  7. 


THE  SECOND  SUNDAY  AFTER  THE 
EPIPHANY. 
The  Collect. 

ALMIGHTY  and  everlasting  God, 
who  dost  govern  all  things  in 
heaven  and  earth ;  Mercifully  hear  the 
supplications  of  thy  people,  and  grant 
us  thy  peace  all  the  days  of  our  life ; 
through  Jesus  Christ  our  Lord.  Amen. 


DOMINICA  II.,  POST  OCTAV.  EPIPHANI^. 


Oratlo. 

OMNIPOTENS  sempiterne  Deus,  Salisbury  Use. 
qui  coelestia  simul  et  terrena  mo-     pist  xheopii. 
deraris,  supplicationes  populi  tui  cle- 
menter  exaudi,  et  pacem  tuam  nostris 
concede  temporibus.     Per  Dominum. 


Modern  English. 
Epistle.           Rom.  xii.  6— IG. 
Gospel.            John  ii.  1—11. 

Salisbury  Use. 
Rom.  xii.  6 — 16. 
John  ii.  1 — 11. 

Modern  Soman. 
Eom.  xii.  6—16. 
John  ii.  1 — 11. 

Eastern. 

My  teachers."  Among  those  teachers  may  have  been  Nicodemus 
and  Gamaliel,  and  the  rays  which  were  shed  from  the  Light  of 
the  Divine  understanding  at  wbii.'h  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. 

Inteoit.— 1  beheld  the  Son  of  Man  sitting  upon  a  tlirone 
high  and  lifted  up,  and  a  multitude  of  the  heavenly  host  wor- 
shipped Him,  sinffing  with  one  voice.  Behold  Him,  the  Majesty 
['  numen ;'  the  Roman  Use  has  '  nomen']  of  whose  dominion  is  for 
ever  and  ever.  Ps.  O  be  joyfid  in  the  Lord,  all  ye  lands  :  ser\'e 
the  Lord  with  gladness.     Glory  be. 

Hymns. 

I'rom  the  morrow  of  the  Octave  of  the  Epiphany  to  the  first 
Sunday  in  Lent,  the  Ordinary  Hymns  were  sung,  as  follows  ■ — 
Mattihs.  Frimo    dier-um   omnium.     H.  N.   3.   5. 

H.  A.  M.  21. 
Lauds,  .^ferne  rerum  Conditor. 
Sunday.       <(  Evensong.  Lncis  Creator  optime.     H.  N.  8.  11, 
H.  A.  M.  24. 
Compline.  Salvator  mtindi,  Domine.     H.   A.  M. 
I       49,  C.  H.  24. 
Matiins.  Somno  refectis  artubiis. 
Lauds.  Splendor  Paternce  glorice.     H.  N.  54.  17, 

H.  A.  M.  3. 
Evensong.  Immense  caeli   Conditor.      H.  N.   55. 

18. 
Mattins.  Consors  Paterni  Luminis. 
Lauds.  Ales  diei  nuntius.     H.  N.  56.  19. 
Evensong.  Telluris  ingens  Conditor.     H.  N,   57. 
20. 


M)riday. 


Tuesday. 


Wednesday 


Thursday. 


Friday. 


Saturday. 


,  Mattins.  Rerum  Creator  optime. 
)  Lauds.  Nox  et  tenehrce  et  nubila.     H.  N.  58.  21. 
I  Evensong.  Coeli  Deus  Sanclissime.      H.  N.  59. 
1.       22. 

! Mattins.  Ifox  atra  rerum  contegit. 
Lauds.  Lux  ecce  surgit  aurea.     H.  N.  60.  23. 
Evensong.  Magna  Deus  potentiae.     H.  N.  61. 
24. 
1  Mattins.  Tu  Trinitatis  Unitas. 
J  Lauds.    JSlema  coeli  gloria.     H.  N.  62.  25. 

I  Evensong.  Plasmator  hominis  Deus.    H.  N.  63. 
26. 
Mattins.  Summce  Deus  dementia. 
Lauds.  Aurora  jam  spargit  polum.     H.  N.  61. 

27. 
Evensong.  Deus  Creator  omnium.  D.  H.  p.  cLxviii, 
A.  A.  115. 


THE  SECOND  SUNDAY  AFTER  THE  EPIPHANY. 

On  this  day  is  commemorated  that  beginning  of  Miracles  by 
which  "Jesus  manifested  forth  His  glory,"  so  that  "His  disciples 
believed  on  Him."  The  transmutation  of  water  into  wine  revealed 
our  Lord  as  possessing  the  power  of  a  Creator ;  and  showed  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  Uving  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  m  the  act  which  is  recorded  He  prefigured 
that  work  of  re-creation  which  He  now  causes  to  be  wrought  iu 
His  Kingdom  for  the  salvation  of  souls  and  bodies.  Simple  ele- 
ments pass  silently  beneath  the  power  of  His  blessing  :  His  ser- 
v.ants  bear  forth  :  water  becomes  generous  wine.  So  Baptism 
exalts  the  souls  and  bodies  of  men  from  the  Kingdom  of  Nature 
lo  the  Kingdom  of  Grace,  and  the  Holy  Eucharist  is  the  means 


86 


THE  THIRD  AND  FOURTH  SUNDAYS  AFTER  THE  EriFHANY. 


Ikli.  iv.  15.  16. 
Uoin.  viii.  2G. 
I's.  Ix.  .■>.  II. 
xxxviil.  39,  40. 


THE  THIRD  SUNDAY  AFTER  THE 
EPIPHiUnr. 
The  Collect. 

AL^MIGHTY  and  everlasting  God, 
mercifully  look  upon  our  infirmi- 
ties, and  in  all  our  dangers  and  neces- 
sities stretch  forth  thy  right  hand  to 
help  and  defend  us;  through  Jesus 
Christ  our  Lord.     Amen. 


DOMINICA  III.,  POST  OCTAV. 

EPIPHANI.E. 

Oratio. 

OMNIPOTENS  sempiterne  Deus,  Salisbury  use. 
infivmitatem   nostram 
respice,    atque    ad    protegendum    nos 
dexteram  tuse  majestatis  extende.     Per 
Dominum. 


propitius  ""'ll^^So^, 


Modem  English. 

Salisbtti-i/  Use. 

Modern  Roman. 

Eastern. 

Epistle. 

Rom.  xii.  16—21. 

Rom.  xii.  16-21. 

Rom.  xii.  16—21. 

Gospel. 

Matt.  viii.  1—13. 

Matt.  viii.  1-13. 

Matt.  viii.  1 — 15. 

I 

1  John  V.  19. 

2  Pet.  iii.  17. 
Matt.  xxvi.  41. 

1  Cor.  X.  13. 

2  Cor.  xii.  9. 


THE  FOURTH  SUNDAY  AFTER  THE 
EPIPHANY. 

The  Collect. 

OGOD,  who  knowest  us  to  be  set  in 
the  midst  of  so  many  and  great 
dangers,  that  by  reason  of  the  frailt}'  of 
our  nature  we  cannot  always  stand  up- 
right ;  Grant  to  us  such  strength  and 
protection  as  may  support  us  in  all 
dangers,  and  carry  us  through  all 
temptations ;  through  Jesus  Christ  our 
Lord.    Amen. 


D 


DOMINICA  IV.,  POST  OCTAV. 

EPIPHANI^. 

Oratio. 

EUS   qui  nos  in  tantis  perieulis  8='"^""')'  u^- 

,  .      Greg.  Dom.  iv. 

constitutes,   pro    humana    scis     posHheopL 


fragilitate  non  posse  subsistere :  da 
nobis  salutem  mentis  et  coqioris,  ut 
ea  quas  pro  peccatis  nostris  patimur,  te 
adjuvante  vincamus.  Per  Dominum 
nostrum. 


Modern  English. 

Saiisbtiry  Zhe. 

Modern  Roman. 

Easteni. 

Epistle. 

Rom.  xiii.  1 — 7. 

Rom.  xiii.  H— 10. 

Rom.  xiii.  8 — IQ 

Gospel. 

Matt.  viii.  23—31. 

Matt.  viii.  23  -IT - 

Matt.  viii.  23—27 

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  mnrriage  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  sacrament:U  substances,  and  by  the  regeneration  and  edifica- 
tion of  souls  through  their  operation,  Christ  is  still  "  manifesting 
forth  His  glory"  in  every  generation,  and  giving  cause  for  His 
disciples  to  believe  in  Him. 

Introit.— For  all  the  world  shall  worship  Tlioe,  sing  of  Thee, 
and  praise  Thy  Name,  0  Thou  most  highest.  Ps.  0  be  joj'ful  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. 
Ilic  Epiphany  of  Christ  as  the  Divine  Healer  of  human  infirmi- 
ties is  commemorated  on  this  Sunday.  His  all-embracing  sym- 
pathy could  take  in  even  the  leper  and  the  stranger ;  and  would 
manifest  itself  to  overflowing  by  touching  the  one,  whom  no  one 
else  would  come  near,  and  by  healing  the  servant  of  the  other, 
though  he  was  the  Gentile  slave  of  a  Gentile  centurion.  The 
glory  of  the  Good  Physician  was  thus  manifested  forth,  imme- 
diately after  He  had  made  His  Mission  openly  known  to  the 
people,  in  two  remarkable  instances.  I,eprosy  was  a  disease  for 
which   no  human  physician  could   find  a  cnr'c  :    yet  Christ  put 


forth  His  hand  and  touched  the  lener,  and  at  once  a  regenonitiou 
of  tlic  diseased  nature  took  pVace,  so  that  he  became  a  new  man. 
Palsy  or  paralysis,  again,  is  a  loss  of  all  muscular  energy  and 
power,  so  that  the  afflicted  person  becomes,  in  a  greater  or  less 
degree,  incapable  of  moving ;  and  bis  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  bis  Master's  errand  of  mercy,  or  else 
by  the  immediate  operation  of  His  Divine  Omnipotence. 

As  Jesus  manifested  forth  His  glory  by  displaying  His  Power 
over  the  inanimate  Creation  when  He  transubstantiated  the  water 
into  wine,  so  now  He  showed  it  by  cliangiug  a  Leper  and  a  Para- 
lytic iuto  sound  and  whole  men  by  His  touch  and  His  will. 

The  ancient  Offertory  sentence  brought  out  this  doctrine  very 
beautifully.  It  was,  "  The  right  band  of  the  Lord  hath  the  pre- 
eminence :  the  right  hand  of  the  Lord  bringoth  mighty  things  to 
pass.  I  shall  not  die  but  live,  and  declare  the  works  of  the 
Lord."     The  same  idea  forms  the  basis  of  the  Collect. 

Introit. — AVorshlp  the  Lord,  all  ye  His  angels.  Sion  heard  of 
it  .and  rejoiced;  the  daughters  of  Judah  were  glad.  Ps.  Tho 
Lord  is  King,  the  earth  may  be  glad  thereof,  yea,  the  multitude 
of  the  isles  may  be  glad  thereof.     Glory  be. 

THE  FOURTH  SUNDAY  AFTER  THE  EPIPHANY. 

Our  Lord  .Tesus  is  on  this  Sunday  commemorated  ns  the 
Saviour  of  all  from  every  danger,  .as  well  as  the  Saviour  of  tho 


THE  FIFTH  AND  SIXTH  SUNDAYS  AFTER  THE  EPIPHANY. 


87 


THE  FIFTH  SUNDAY  AFTER  THE 
EPIPHANY. 

The  Collect. 

i.<ia.  x.xyii.  3.        /~\   LORD,  we  beseech  thee  to  keep 
Prov.  iii.'s.'         V^    thy  Church  and  household  eon- 

1  John  iv.  4.  .,,'.,  T     .  j_i     j_  J.1 

isa.  xxvi.  1. 4.  tmually  m  thy  true  rehgion ;  that  they 
who  do  lean  only  upon  the  hope  of  thy 
heavenly  grace  may  evermore  be  de- 
fended by  thy  mighty  power ;  through 
Jesus  Christ  our  Lord.     Amen. 


DOMINICA  v.,  POST  OCTAV.  EPIPHANIiE. 
Oraiio. 

FAMILIAM  tuam,  qusesumus.  Do-  Salisbury  use. 
mine,  continua  '  pietate  custodi ;    'post  xheopii 
ut  quae  in  sola  spe  gratis  ccelestis  in- 
nititur,  tua  semper  protectione  munia- 
tur.     Per  Dominum. 


Modern  EnglisJi. 

Salhlury  Use. 

Modern  Soman. 

Eastern. 

'           Epistle. 

Col.  iii.  12-17. 

Col.  iii.  12—17. 

Col.  iii.  12—17. 

Gospel. 
1 

Matt.  xiii.  21—30. 

Matt.  xiii.  24—30. 

Matt.  xiii.  24—30. 

THE  SIXTH  SUNDAY  AFTER  THE 
EPIPHANY. 

T/ie  Collect. 

GOD,   whose   blessed  Son   was 

manifested  that  he  might  destroy 

the  works  of  the  devil,  and  make  us 


o 


[A.D.  1661.] 

1  John  iii.  8. 

John  i.  12,  13. 

Rom.  viii.  17. 

1  John  iii.  2,  3. 

Mall.  xxiv.  30. 

Heb.  i.  8.  the  sons  of  Godj  and  heirs  of  eternal 


[DOMINICA  SEXTA  POST  THEOPHA-       [Greg.  Sacr.l 

NIAM.] 


[D 


EUS,  qui  ad  ajternam  vitam  in  [Greg. 'Alice 

.      .  .  Orationes  Pas. 

Christi   Resurrectione  nos  re-     chaies/ix.] 


paras,  imple  pietatis  tuse  ineffabile  sa- 
cramentum,  ut,  cum  in  Majestate  sua 


(liseaseel  .■iiid  infirm  iVom  the  bodily  aiHictions  vvliicli  liiipjieu  to 
liunian  nature.  It  is  not  now  a  Leper  or  a  Paralytic,  but  strong 
and  hale  men  who  are  in  need  of  His  help.  And  yet,  tliougli  no 
liorrible  or  painful  disease  afflicts  them,  they  could  not  be  in  any 
more  hopeless  or  helpless  condition  than  when  at  sea  in  an  open  boat 
at  the  mercy  of  a  tempest.  He  was,  doubtless,  revealing  to  tliem 
the  true  source  of  their  safety, — His  Presence,  which  makes  an 
Ark  of  the  Church.  He  was  asleep,  and  they  had  little  faith,  and 
the  storm  was  violent;  and  the  ship  being  "covered  witli  tlic 
waves,"  we  may  well  suppose  that  the  danger  was,  from  a  liumau 
l)ointof  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  sliowing  them  that  His  Presence  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  showing  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  continually  declaring 
to  us,  that  though  it  may  be  tempest-tossed  on  the  waves  of  tlie 
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  tliis  Sunday  was  altered  in  1519,  because  it 
coincided  with  that  for  the  first  Sunday  in  Advent.  In  the 
Mozarabic  rite  it  is  taken  from  Rom.  vii.,  which,  as  it  is  respecting 
the  struggle  of  our  two  natures,  seems  once  to  have  been  co- 
existent with  our  Collect. 

Ikteoit. — Worship  the  Lord,  all  ye  His  angels.  Sion  heard  of 
it  and  rejoiced  ;  the  daughters  of  Judali  were  glad.  Ps.  The 
Lord  is  King,  the  earth  may  be  glad  tliereof,  yea,  the  multitude 
of  the  isles  may  be  glad  thereof.     Glory  be. 

THE  FIFTH  SUNDAY  AFTER  THE  EPIPHANY. 

The  connexion  of  this  Sunday  with  the  Epiphany  season  is  not 
made  so  clear  in  the  Gospel  of  the  Tares  and  tlie  Wheat,  as  in 
that  of  those  the  Gospels  of  which  record  tlic  Manifestation  of  the 
glory  of  Christ  in  His  acts.  Yet  it  revecUs  Him  as  the  Lord  of 
the  Clmrch  for  its  government  as  well  as  for  its  preservation  ;  and 


shows  that  even  when  He  seems  to  be  sufl'ermg  evil  that  might 
be  prevented.  His  purpose  is  still  full  of  love  for  His  own,  lest 
the  wheat  should  be  injured  by  the  destruction  of  the  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  be  regarded  as  setting  forth  the  glory  of  Christ  in 
the  increase  of  His  Church,  and  the  development  of  that  King- 
dom on  earth  which  is  to  form  so  large  a  portion  of  the  Eternal 
dominion  of  the  King  of  kings.  It  shows  also  the  ultimate 
triumph  of  the  Word  in  the  tiice  of  all  opposition.  Jlen  may 
sleep  who  should  have  guarded  the  field,  and  the  enemy  may 
seem  to  have  gained  an  advantage  by  which  the  glory  of  the 
Word  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 
gathering  in  of  a  large  harvest  of  the  redeemed  into  His  hea- 
venly garner. 

The  Epistle  for  this  Sunday  takes  up  the  course  of  St.  Paul's 
Epistles  from  the  24th  Sunday  after  Trinity,  and  both  Gospel 
and  Epistle  have  a  relation  to  the  season  of  Advent,  because 
they  used  frequently  to  be  required  to  complete  that  of  Trinity. 

Inteoit. — 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  1661  the  Church  of  England  reckoned  only 
five  Sundays  after  Epiphany,  and  if  a  sixtli  occurred  before 
Septuagesima,  the  Collect,  Epistle,  and  Gosiwl  of  the  Fifth  were 
repeated.  The  old  rubric  was,  "  The  sixth  Sunday  (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,  Epistle, 
and  Gospel  of  the  Fifth  Sunday  shall  be  last : "  but  this  new 
rubric  (inserted  in  the  Durham  book)  was  erased,  and  a  sixth 
Sunday  added  without  it'. 


1  The  ancient  English  use  was  to  reckon  one  Sunday  within  tVrf  Ociavj 
nf  Epipltany,  and  five  Sundays  "  after  the  Octave." 


88 


SEPTUAGESIMA  SUNDAY. 


llinii.  is    30 
Rev.  xix.  6. 


life;  Grant  us,  we  beseech  thee,  that, 
having  this  hope,  we  may  purify  our- 
selves, even  as  he  is  pure ;  that,  when 
he  shall  appear  again  with  power  and 
great  glory,  we  may  be  made  Hke  unto 
him  in  his  eternal  and  glorious  king- 
dom ;  where  with  thee,  O  father,  and 
thee,  O  Holy  Ghost,  he  liveth  and 
reigneth,  ever  one  God,  world  without 
end.     Amen. 


Salvator  noster  advenerit,  quos  fecisti 
baptismo  regenerari,  facias  beata  im- 
mortalitate  vestiri.     Per  eundem.] 


Modern  English. 

Salisbury  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

1  John  iii.  1-8. 

1  Thess.  i.  2—10. 

2  Tim.  iii.  10—15. 

GOSPEI. 

Matt.  xxiv.  23—31. 

Matt.  xiii.  31  —  35. 

Luke  xviii.  10 — 14. 

Ps.  Ijix.  16. 
Ezra  ix.  13. 
Ps.  XXV.  7.  cxv 
1. 

Epli.  iii.  21. 


0 


THE  SUNDAY  CALLED  SEPTUAGESIMA, 
OR  THE  THIRD  SLTsDAY  BEFORE 
LENT. 

The  Collect. 

LORD,  we  beseech  thee  favour- 
ably to  hear  the  prayers  of  thy 
people  ;  that  we,  who  are  justly 
punished  for  our  oiFenees,  may  be 
mercifully  dehvered  by  thy  goodness, 
for  the  glory  of  thy  Name;  through 
Jesus  Christ  our  Savioiu-,  who  liveth 
and  reigneth  with  thee  and  the  Holy 
Ghost,  ever  one  God,  world  without 
end.     Amen. 


DOMINICA  IN  SEPTUAGESIMA. 

Oratio. 

PRECES  pof)uli  tui,  qusesumus, 
Domine,  clementer  exaudi,  ut 
qui  juste  pro  peccatis  nostris  affligimur, 
pro  ttii  nomiuis  gloria  niisericorditer 
liberemur.  Per  Dominum  nostrum 
Jesum  Christum  Filium  tuuni.  Qui 
tecum  vivit  et  retjuat. 


Salisbury  Use 

Greg,  in  LX.X. 
Super  popu- 
lum. 


Epistle. 
Gospel. 

Modern  English. 
1  Cor.  ix.  24—27. 
Matt.  XX.  1—16. 

Salishurg  Use. 

1  Cor.  ix.  24^27. 

X.  1—4. 
Matt.  XX.  1—16. 

Modern  Moman. 

1  Cor.  ix.  24—27. 

X.  1-5. 
Matt.  XX.  1—16. 

Eastern. 
1  Cor.  vi.  12—20. 
Luke  XV.  11—32. 

The  Collect  is  written  iu  the  margin  of  the  Dm-ham  book,  and 
appears  to  be  an  original  composition  of  Bishop  Cosin's ;  though 
there  is  some  similarity  of  expression  between  it  anil  the  above 
Easter  Collect  of  St.  Gregory's  Sacramentary,  which  seems  to 
iudieate  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,  the  whole  Service  of  this  day 
being  often  required  for  the  Twenty-fifth  or  Twenty-sixth  Sunday 
after  Trinity.  The  Collect  is  founded  on  the  Epistle,  and  the 
Gospel  displays  the  final  Manifestation  of  the  glory  of  Christ  in 
the  triumph  of  His  Second  Coming.  Tlius  this  day  falls  m  with 
the  old  system  of  Epiphany  Smidays,  and  forms  an  admir.able 
climax  to  the  whole  scries  ;  while,  at  the  same  time,  it  is  strikingly 
adapted  for  transfer  to  the  end  of  the  Trmity  Season  (if  required), 
accordmg  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  Sunday ;  and  the 
wonls  are  appropriate  whether  for  Epiphany  or  before  Advent.] 


'  Tlie  Collect  of  St.  Gregorj-  is  copied  from  Bishop  Cosiu's  o» 
the  Saclamcntary,  Menard's  edition  of  1612. 


n  copy  or 


SEPTUAGESIMA  SUNDAY. 

After  the  conclusion  of  the  season  of  Epiphany  the  Sundays 
are  reckoned  with  reference  to  Euster  and  its  preceding  fast. 
The  origin  of  the  names  which  distinguish  the  three  Sundays 
before  Lent  cannot  be  liistorically  accoimted  for,  and  has  received 
various  explanations  in  ancient  and  modern  times.  Pamelius 
considers  that  Septuagesima  was  so  called  in  commemoration 
of  the  seventy  years'  capti7ity  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,  that  the 
fast  of  Lent  being  called  Quadragesima,  and  that  name  being 
especially  applied  to  the  first  Sunday  in  Lent,  these  three  pre- 
ceding Sundays  w'ere  named  from  analogy,  and  as  representing  iu 
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  tlie  first 


SEXAGESIMA  AND  QUINQUAGESIMA  SUNDAYS. 


89 


THE  SUNDAY  CALLED  SEXAGESIMA,  OR 

THE  SECOND  SUNDAY  BEFORE  LENT. 

The  Collect. 

Ps.  xii.  8.  iii.  7,    f\   LORD  God,  who  seest  that  we 

8.  Ixxix.  17,  18.    ■      I  ,  ,  ,      .  ,,  • 

iieb.  vii.  25.  vJ'  put  not  our  tmst  in  any  tuin^j 
that  we  do ;  Mercifully  grant  that  by 
thy  power  we  may  be  defended  against 
all  adversity,  through  Jesus  Christ 
our  Lord.     Amen. 


DOMINICA  IN  SEXAGESIMA. 


Oratlo, 


DEUS  qui  conspicis  quia  ex  nulla  Salisbury  Use. 
nostra  actione  confidimus ;  con-    "^^' "" 
cede  propitius,  ut  contra  omnia  advcr.sa 
Doctoris  gentium  proteetione  munia-  i  xim.  u  7. 
mur.     Per. 


Modern  H^nglish. 
Epistle.  2  Cor.  .\i.  19 — 31. 

Gospel.  Luke  viii.  4—15. 


Salislurij  Use. 

2  Cor.  xi.  19—33. 

xii.  1—9. 
Luke  viii.  4 — 15. 


Modern  Roman. 
2  Cor.  xi.  19.    xii.  J. 
Luke  viii.  4 — 15. 


Eastern. 
1  Cor.  viii.  8.   ix.  2. 
Matt.  XXV.  31—46. 


THE  SUNDAY  CALLED  QUINQUAGESIMA, 

OR  THE  NEXT  SUNDAY  BEFORE  LENT. 

The  Collect. 

LORD,  who  hast  taught  us  that 
Matt.  xxii.  37-     ^^     all   ^ui"  doings  without  charity 


[A.D.  1549.] 
1  Cor.  xiii.  1—3 


O'J 


John  xvii.  20, 


21.  are  nothing  worth;    Send  thy  Holy 


s 


DOMINICA  IN  QUINQUAGESIMA. 

\^Ad  Completorium  in  die  Paschce.     Oratio. 

PIRITUM   nobis,    Domine,    tuae  Salisbury  vse. 


1        .,,../!        1  ,  Greg.  Ferla  vi  , 

charitatis  intunde,  ut  quos  sacra-     imra  l.  ^um 
mentis  paschaiibus  satiasti,  tua  lacias    paneraUasn. 


time  in  Bishop  Cosiu's  corrc'ctod  Pnycr  Book.  The  ancient 
titles  themselves  are  all  three  found  in  the  Lectionary  of  St. 
Jerome,  and  in  the  Sacramentaries ;  hut  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  com- 
munities 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  probable  that  the  names  them- 
selves were  adopted  to  mark  another  variation  in  tlie  mode  of 
keeping  Lent.  For  in  some  parts  of  tlie  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  thro^vn  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 
f.ist  on  Sexagesima.  A  third  class  made  no  omissions  except  of 
>'unday,  and  commenced  their  season  of  penitence  two  days 
before  Ash- Wednesday,  at  Quinquagesima;  while  a  fourth, 
jierhaps  the  largest,  limited  Lent  to  thirty-six  days,  beginning  it 
on  Quadragesima  Sunday  '. 

When  these  various  modes  of  keeping  Lent  had  been  all  super- 
seded under  the  reforming  hand  of  St.  Gregory  the  Great  by 
our  present  custom,  the  Church  still  retained  the  penitential 
tone  of  the  services  for  these  three  Sundays,  and  they  thus  form 
a  link  between  the  joyous  seasons  of  Christmas  and  Epiphany, 
and  the  deeply  sorrowful  one  which  begins  with  Ash- Wednesday 
and  reaches  its  climax  in  the  Holy  Week.  Although  some 
customs  which  were  retained  with  this  view  in  the  ancient 
Church  of  England  have  been  dropped  in  the  modem, — such  as 
the  omission  of  the  Alleluia  at  the  beginning  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  Christian  self-discipline ;  and  they 
seem  to  have  been  chosen  with  the  well-known  ancient  classi- 
fication of  virtues  in  view,  as  if  to  show  the  Christian  applica- 
tion of  the  truths  of  heathen  philosophy.  Thus  on  Septuagesima 
the  Epistle  of  the  Christian  atrife  for  the  mastery  represents 


^  So  it  still  is  in  tire  Arabrosian  rite :  and  so  it  was  in  the  Mozarabic 
until  the  time  of  Cardinal  Ximenes. 


Temperantia,  the  Gospel  of  the  labourers  and  the  penny  a  day, 
Justitia.  On  Sexagesima,  Forlitudo  is  illustrated  by  St.  PatJ's 
account  of  his  sufferings  for  Christ's  sake,  and  Sonestas  by  the 
Parable  of  the  Sower,  some  of  Whose  good  seed  falls  on  honest 
and  good  hearts  [eV  KapSicf  xaXfj  xal  ayaeii^.  Quinquagesima 
illustrates  by  the  Epistle  the  Christian  complement  of  all  natural 
virtue  in  Charity ;  the  climax  of  which  was  reached  in  the  sub- 
mission of  the  Son  of  Man  to  that  contumely  and  persecution 
which  He  predicts  in  the  Gospel  of  the  day. 

Intboit. — The  pains  of  hell  came  about  me,  and  the  snares  of 
death  overtook  me.  In  my  trouble,  I  called  upon  the  Lord,  and 
He  heard  me  out  of  His  holy  temple.  Ps.  I  will  love  Thee,  0 
Lord  my  strength.  The  Lord  is  my  strong  rock,  and  my  defence, 
aud  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 
suffermg  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  application  ol 
his  example,  that  an  allusion  was  made  to  the  great  Apostle  of 
the  Gentiles  in  the  Collect ;  but  the  manner  in  which  it  w;i3 
made  led  to  its  expulsion  altogether  in  1519  ;  and  to  the  msertion 
of  the  more  reliable  expression  of  being  defended  by  the  power  of 
God.     This  day  is  marked  "  ad  Sanctum  Paulum  "  in  the  Comes. 

Intkoit. — Up,  Lord,  why  slecpest  Thou :  awake,  and  be  not 
absent  from  us  for  ever.  Wherefore  hidest  Thou  Thy  face  : 
and  forgettest  our  misery  and  trouble  ?  For  our  soul  is  brought 
low,  even  vmto  the  dust :  our  belly  eleaveth  unto  the  ground. 
Arise  and  help  us  :  and  deliver  us  for  Thy  Name's  sake.  Ps.  We 
have  heard  with  our  ears,  O  God,  our  fathers  have  told  us. 
Glory  be. 

QUINQUAGESIMA  SUNDAY. 

The  ancient  Collect  for  this  day  had  a  special  reference  to  the 
practice  of  Confession  on  the  Tuesday  following,  which  was  hence 
called  Shrove  Tuesday.  It  was  as  follows :  "  Preees  nostras, 
quaisumus,  Domine,  clementer  exaudi :  atque  a  peecatorum  vin- 
culis  absolutos  ab  omni  nos  advcrsitate  custodi.  Per  Dommum 
nostrum."  Our  present  very  beautiful  Collect  was  substituted  m 
1549 ;  it  is  formed  on  the  basis  of  the  Epistle,  and  is  evidently 

N 


90 


Eph.  iv.  3. 
Col.  iii.  14. 
1  John  iii.  14. 
Rev.  iii.  I. 


LENT. 


Gliost,  and  pour  into  our  hearts  tliat 
most  excellent  gift  of  charity,  the  very 
bond  of  peace  and  of  aU  virtues,  with- 
out which  whosoever  liveth  is  counted 
dead  before  thee  :  Grant  this  for  thine 
only  Son  Jesus  Christ's  sake.     Amen. 


pietate  concoraes. 
unitate.] 


Per  Dominum.     !a 


Modem  Haglish. 
EpiSTlE.  1  Cor.  xlii.  1 — 13. 

Gospel.  Luke  xviii.  31 — 45. 


Salisbury  Use. 

Modem  Roman. 

\ 
Eastern. 

1  Cor.  xiii.  1—13. 

1  Cor.  xiii.  1—13. 

Rom.  xiii.  11.  xiv.  4. 

Luke  xviii.  31 — iS. 

Luke  xviii.  31—43. 

Matt,  vi.  14—21. 

1 

constructed  ako  as  a  pv.iycr  for  tliat  Love  without  wliich  tlie 
discipline  of  Lent  would  be  unavailing. 

At  the  end  of  the  Gospel  for  Quinquagcsima  Sunday  the  fol- 
lowing rubric  is  inserted  in  MS.  in  Cosin's  Durh.im  Prayer 
Book :  "  This  Collect,  Epistle,  and  Gospel  shall  serve  only  till 
the  Wednesday  following." 

Intkoit. — 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  me  for  Thy  Name's  sake. 
Pb.  In  Thee,  0  Lord,  have  I  put  my  trast :  let  me  never  he  put 
to  contiision ;  deliver  me  in  Thy  righteousness.     Glory  be. 

LENT. 

A  Fast  bclbve  JCas'.cr  has  been  observed  from  the  earliest 
Christian  times ;  but  the  period  of  its  duration  varied  in  different 
countries  and  ages  domi  to  the  seventh  century.  Of  these 
variations  Ireneeus  wrote  in  his  Epistle  to  Victor,  Bishop  of 
Rome,  about  the  close  of  the  second  century,  when  (speaking  of 
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  Euseb.  v.  24.] 

It  is  left  uncertain,  by  the  words  of  Irenseus,  whether  this 
universal  primitive  Lent  of  which  he  writes  ever  extended  to 
forty  days :  and  his  words  read  differently  in  the  several  ancient 
texts  of  Eusebius.  In  some  copies  they  are,  as  above,  oi  5« 
7€<r{rapaK0VTa  wpas  iififpivas  Kal  yvKTeptvas  cvfj-fieTpovtri  tt;!' 
rjfiepav  auTwy ;  but  in  others,  and  in  RulBnus,  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."  TertuUian,  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  by  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  Nicaea  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 
several  different  ways,  though  always  immediately  preceduig 
Easter.  By  various  Churches  the  forty  days  were  distributed 
over  periods  of  nine,  eight,  and  seven  weeks  (that  is,  from 
Septuagesima,  Scxagesima,  or  Quiuquagesima  to  Easter),  by  the 
omission  of  Sundays,  Thursdays,  .nnd  Saturdays,  of  Sundays  and 
Saturdays,  or  of  Sundays  alone,  from  the  number  of  fasting- 
days  [see  Notes  on  Septuagesima];   and   it  would  appear  that 


lA-nt  was  sometimes  called  by  the  three  names  now  confined  to 
the  three  Sundays  preceding  it  as  well  as  by  the  name  of  Qua- 
tlragesima,  or  TeiraapaKocT-li.  St.  Gregory  the  Great  introduced 
our  present  mode  of  observance,  or  sanctioned  it  with  his 
authority,  at  the  end  of  the  sixth  century;  excluding  Sundays 
from  the  number  of  fasting-days,  and  making  the  thirty -six  days 
thus  left  of  the  forty-two  immediately  preceding  Easter  into  an 
exact  forty  by  beginning  the  Fast  on  the  Wednesday  before 
Quadragesima  Sunday  instead  of  on  the  Monday  following  it. 
This  ride  seems  to  have  been  very  readily  accepted  in  the  Western 
Church  ;  but  the  Eastern  Lent  [McyaKv  Nijcrrtio]  begins  on  the 
Monday  after  the  day  which  we  call  Quinquagcsima ;  and  the 
rule  of  fasting  is  so  strict,  that  although  some  slight  relaxation  of 
its  rigour  is  allowed  on  Sundays  and  Saturdays,  not  even  the 
former  are  wholly  excluded  from  the  number  of  fasting-days. 

The  prhnary  object  of  the  institution  of  a  fa.st  before  Easter 
was  doubtless  that  of  perpetuating  in  the  hearts  of  every  gene- 
ration of  Christians  the  sorrow  and  mourning  which  the  Apostles 
.and  Disciples  felt  during  the  time  that  the  Bridegroom  was  taken 
away  from  them.  This  sorrow  had,  indeed,  been  turned  iuto  joy 
by  the  ResuiTection,  yet  no  Easter  joys  could  ever  erase  from  the 
mind  of  the  Church  the  memory  of  those  awful  forty  hours  of 
lilank  and  desolation  which  followed  the  last  sulferings  of  her 
Lord ;  and  she  lives  over  year  by  year  the  time  from  tlje  morning 
of  Good  Friday  to  the  morning  of  Easter  Day  by  a  re-presentation 
of  Chi-ist  evidently  set  forth,  crucified  among  us  [Gal.  iii.  1]. 
This  probably  was  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 
.Vpostolic  times.  And,  according  to  the  literal  habit  which  the 
cjirly  Church  had  of  looking  up  to  the  Pattern  of  her  Divine 
Master,  the  forty  d.ays  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  t,\'pical 
prophecy  of  it  which  was  so  evident  in  the  case  of  Moses  and 
Elijah. 

St.  Chrysostom  speaks  of  great  strictness  in  fasLiiig  on  the  part 
of  many  in  his  day,  such  as  is  still  found  in  the  Eastern  Church. 
"  There  are  those,"  he  says,  "  who  rival  one  another  in  fasting, 
and  show  a  marvellous  emulation  in  it;  some  indeed,  who  spend 
two  whole  days  without  food ;  and  others  who,  rejecting  from 
their  tables  not  only  the  use  of  wine,  and  of  oil,  but  of  every 
dish,  and  taking  only  bread  and  water,  persevere  in  this  practice 
dm-ing  the  whole  of  Lent."  [Hom.  iv.  on  Stat.]  He  also  speaks 
in  another  homily  of  men  being  purified,  in  the  days  of  Lent,  by 
prayer  and  almsdeeds,  by  tasting,  watching,  tears,  and  confession 
of  sins,  showing  that  the  severe  Lents  of  later  ages  were  only 
such  as  had  been  observed  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  be 
iloubtcd  whether  such  i  mode  of  life  could  have  been  continued 


ASH-WEDNESDAY. 


9J 


THE  FIRST  DAY  OF  LENT,  COMMONLY 
CALLED  ASH-WEDNESDAY. 

The  Collect. 

'*."•  '""J.  A   LMIGHTY  and  everlasting  God, 

Ez,' xxxiiLH.  '  Xjl    who   liatest  nothing  that  thou 

I's.  li.  10. 17.  hast  made,  and  dost  forgive  the  sins 

■iCor.Tii.io.il.  of  all  them  that  are  penitent;  Create 

P8.  cxxx.  4.  7.  . 

2  Cor,  V.  10.  and  make  m  us  new  and  contrite 
hearts,  that  we  worthily  lamenting 
our  sins,  and  acknowledging  our 
wretchedness,  may  obtain  of  thee,  the 
God  of  all  mercy,  perfect  remission 
and  forgiveness ;  through  Jesus  Christ 
our  Lord.     Amen. 

^   This  Collect  is  to  he  read  every  day  in  Lent, 
after  the  Collect  appointed  for  the  Day. 


FEELV  IV.,  IN  CAPITE  JEJUNIl.  Salisbury  Use. 

Senedictio  Cinernm. 

|MNIPOTENS  sempiterne  Deus 
qui  misereris  omnium  et  nihil 
odisti  eorum  qure  fecisti  dissimulans 
peecata  hominum  propter  poeniten- 
tiam  .... 


O' 


Modern  'English. 

Salisbury  Use. 

Modern  Soman, 

Eastern. 

Epistle. 

Joel  ii.  13-17. 

Joel  ii.  12—19. 

Joel  u.  13—19. 

GOSPEI,. 

Matt.  Ti.  16-21. 

Matt.  vi.  16-21. 

Matt.  vi.  16-21. 

day  after  day  for  si.K  weeks  by  those  whose  duties  called  upon 
thera  for  much  physical  exertion ;  and  it  is  possible  that  we 
ought  not  to  interpret  so  literally  as  this  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  used  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  upon  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  humi- 
liation, abstinence  from  pleasure,  fiisting,  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  short  account  of  the  Lenten  fast  of  primitive  days, 
rre  may  go  on  to  consider  briefly  what  should  be  the  mode  of 
observing  it  in  modem  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  Church  of  Engkand  has  not  expressly  defined  any 
rule  on  the  subject  of  fasting,  but  in  the  Homihes  on  the  subject 
has  urged  the  example  of  the  Early  Church  as  if  intending  it  to 
be  followed  with  a  considerable  .amount  of  strictness.  The  work 
that  is  set  before  most  persons,  in  the  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  evenin"-,  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  properly  in  the  station  of  life  to 
which  God  has  called  them,  whether  in  the  world  or  in  the 
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  unkno\vn  to 
the  great  majority  of  persons  in  ancient  days,  as  it  is  at  the 
present  time  in  the  Eastern  Church  and  in  Southern  Em-ope  ; 
aud  that  the  quantity  and  quiility  of  the  food  which  now  forms  a 
full  meal  is  only  equivalent  to  what  would  have  been  au  ex- 


tremely spare  one  until  comparatively  modern  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  accom- 
plishing the  work  which  God  1ms  set  him  to  do,  that  he  may 
fulfil  both  duties  as  a  faithful  servant  of  God. 

It  is  impossible  to  lay  down  any  general  law  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  phy- 
siological 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  degree  the  quantity  of  their  food  on 
fiisting-days  without  harm  resulting ;  (2)  that  many  can  safely 
abstain  altogether  from  tinimal  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;  (1)  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  subjection  to 
the  spirit."  (2)  "  That  the  spirit  may  be  more  fervent  and 
earnest  in  prayer."  (3)  "  That  our  fast  be  a  testimony  and  witness 
with  us  before  God,  of  our  humble  submission  to  His  high 
Majesty." 

Finally,  it  may  be  remarked,  that  as  the  changed  habits  of 
hfe  have  diminished  our  capacity  for  abstaining  from  food  for 
long  periods,  so  they  have  increased  our  opportunities  of  sacrificing 
our  pleasures  by  abstinence  from  luxuries.  "  Theatres,  baUs, 
private  parties,  novel-reading,  mere  ornamental  pursuits,  un- 
necessary delicacies,  sumpttious  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."  [Direetorium  Pastorale,  p. 
136.]  From  time  so  saved,  m.any  an  hour  can  be  g.ained  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-Wednesday  has 
been  acquired  by  it  from  the  custom  of  blessing  ashes  made  frouD 
N  2 


92 


THE  FIRST  SUNDAY  IN  LENT. 


[AD.  15-19.] 

Matt.  iv.  1,  2. 
1  Pet.  iv.  1. 
1  <'or.  ix.  27. 
Epii.  iv.  24.  .30. 
1  Cor.  vi.  19,  20 
ri.il  i.  20. 
1  lim  i.  17. 


THE  FIRST  SUNDAY  IN  LENT. 

The  Collect. 

OLORD,  who  for  our  sake  didst 
fiist  forty  days  and  forty  aiglits ; 
Give  us  grace  to  use  such  abstinence, 
that  oui-  flesh  being  subdued  to  the 
Spirit,  we  may  ever  obey  thy  godly 
motions  in  lighteousness  and  true 
holiness,  to  thy  honoiu-  and  glory,  who 
livest  and  reignest  with  the  Father 
and  the  Holy  Ghost,  one  God,  world 
without  end.     Amen. 


DOMINICA  I.,  QUADRAGESIMJi;. 
[INVOCAVIT.] 


Salisbury  Use. 


Modern  English. 
EriSTiE.          2  Cor.  vi.  1—10. 
GosPEi.           Matt.  iv.  1 — 11. 

Salisbury  Use. 
2  Cor.  vi.  1—10. 
Matt.  iv.  1—11. 

Modern  Soman. 
2Cor.  vi.  1-10. 
Matt.  iv.  1-11. 

Eastern. 

Heb.  xi.  2 1— 2G. 

32—40. 
John  i.  44—52. 

(!ie  palms  distributed  on  the  Palm  Sunday  of  the  jirecediug 
VL'ar,  and  signing  the  cross  with  them  on  the  heads  of  those  who 
kuelt  before  the  officiating  miuister  for  the  purpose,  whUe  he 
said,  "  Remember,  man,  that  thou  art  dust,  and  unto  dust  shalt 
thou  return."  The  Commination  Service  is  an  adaptation  of 
tliis  rite,  as  is  fiu'ther  shown  in  the  notes  to  that  Office. 

The  Penitential  Psalms  are  all  used  in  the  services  of  Aoh- 
Wednesday,  as  they  have  been  time  immemorial,  the  6th,  32nd, 
!iud  38th  at  Mattins,  tlie  51st  at  the  Commination,  the  102nd, 
130th,  and  143rd  at  Evensong.  The  Collect  is  partly  a  trans- 
lation of  one  used  at  the  Benediction  of  the  Ashes,  and  partly  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." 

Intkoit.— Thou,  0  Lord,  hast  mercy  upon  all  men,  and  hatest 
nothing  that  Thou  hast  made :  hiding  Thy  face  from  their  sins 
because  of  their  penitence,  and  sparing  them  because  Thou  art 
the  Lord  our  God.  Ps.  Be  merciful  unto  me,  0  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  tliem  is  carefully  assimilated  to 
that  of  the  season ;  and  a  constant  memorial  of  it  is  kept  up  by 
tlie  use  of  the  Ash-Wednesday  Collect  after  that  of  the  week  on 
Sundays  as  well  as  week-days.  The  ancient  Use  contained  Col- 
lects 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 
possibly  come  down  from  that  distant  time  when  Lent  began  on 
tliis  day  or  the  day  following,  instead  of  on  Ash-Wedncsday. 
In  the  ancient  Use  the  Collect  for  this  Sunday  was,  "  0  God,  who 
dost  cleanse  Thy  Church  by  the  yearly  observance  of  Lent ;  grant 
unto  Thy  family  that  what  it  strives  to  obtain  from  Thee  by  ab- 
stinence, the  same  it  may  perform  in  good  works,  through  our 
Lord  Jesus  Chriht." 

The  Gospel  of  the  day  sets  forth  the  Lord  Jesus  perfecting  His 
sympathy  with  our  nature  by  undergoing  temptation :  and  the 
first  words  of  the  Epistle  point  to  the  efficacious  power  of  that 
temptation  for  the  rescue  from  the  Tempter  of  all  who  are 
tempted  Our  Blessed  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  that  of  Adam ;  and  that  Ho  might  have 
perfect  sympathy  nl-o  with  us  who  are  opfn  to  the  assaults  of  the 


Evil  One,  "  He  was  tempted  like  as  we  are."  This  representative 
character  of  Christ's  Temptation  is  observable  in  the  three  forms 
which  it  took.  (1)  "  Command  these  stones  that  they  be  made 
bread,"  was  a  parallel  to  that  temptation  of  the  senses  which 
was  laid  before  our  first  parents  when  they  were  invited  to  eat  of 
the  tree  %vhose  fruit  had  been  forbidden  by  God.  And  in  this 
primary  temptation  of  sense  all  others  are  represented.  But  He 
WTio  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: 
nor  will  He  rise  above  the  proper  level  of  His  human  nature  in 
His  struggle  with  the  enemy,  because  His  time  is  not  yet  come. 
(2)  "  If  Thou  be  the  Son  of  God,  cast  Thyself  down,"  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  w.ay,  by  a  delegated  authority,  to  seek  it  in 
another  way,  by  the  possession  of  Omniscience.  So  the  third  and 
strongest  temptation  ofl'ered  to  Him  \Mio  came  to  draw  all  men 
unto  Him  by  His  lifting  up,  was  contained  in  tlie  offer— doubtless 
one  that  could  have  been,  in  its  way,  reahzed — "All  these  things 
will  I  give  Thee." 

These  three  forms  of  temptation  are  comprehensive  types  of  all 
that  the  Tempter  has  to  oflor, — sensual  temptations,  the  seduc- 
tions of  vanity  and  pride,  and  the  desire  to  go  beyond  God's  will. 
Thus  the  ancient  formulary  which  includes  all  sin  under  the 
tlu-ee  heads,  "  the  world,  the  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  he  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  ns,"  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. 

Inthoit. — He  hath  called  upon  Me,  and  I  will  hear  him.  I 
wiU  deliver  him  and  bring  him  to  honour :  with  long  lite  will  I 
satisfy  him.  Ps.  Wioso  dwelleth  under  the  defence  of  the  most 
High  shall  abide  under  the  shadow  of  the  Almighty.     Glory  be. 

'  It  is  observable  that  Simon  Magus,  who  pretended  to  be  divine,  met 
his  de.ith  in  an  attempt  to  display  his  power  in  this  very  manner. 


THE  SECOND  AND  THIRD  SUNDAYS  IN  LENT. 


93 


Koa.  xiii.  0, 
2  Cor.  iii   5. 

xii.  9. 
1  Thess.  V.  23, 

2t. 
Ps.  xci.  S.  7. 
j:aik  vii.  I'Las. 


THE  SECOND  SUNDAY  IN  LENT. 
The  Collect. 

ALMIGHTY  God,  who  seest  that 
we  have  no  power  of  ourselves 
to  help  ourselves ;  Keep  us  both  out- 
wardly 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 
wliich  may  assault  and  hurt  the  soul, 
through  Jesus  Christ  our  Lord.  Amen. 


DOMINICA  II.,  QUADRAGESIMA. 

[REMINISCERE.] 

Oralio. 

DEUS,  qm  eonspicis  omni  nos  vir-  Saiisbur}-  Use. 
tute  destitui  interius  exteriusque 
custodi ;  ut  ab  omnibus  adversitatibus 
muniamur  in  corpore,  et  a  pravis  cogi- 
tationibus  mundemur  in  mente.  Per 
Dominum  nostrum. 


Greg.  Dom.  ii. 
in  XL.,  ut  et 
ab. 


JSlodern  JEnglish. 

Salishury  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

1  Tliess.  iv.  1-8. 

1  Tliess.  iv.  1—7. 

1  Thcss.  iv.  1  -7. 

Hcb.  i.  10.    ii.  3. 

Gospel. 

Matt.  XV.  21—28. 

Matt.  XV.  21—28. 

Matt.  xvii.  1—9. 

Mark  ii.  1—12. 

Ps.  xxxvii.  4. 

X.  17. 
Isa.  xli.  10. 
Rom.  viii.  ,^7. 
1  Cor.  XV.  57. 


THE  THIRD  SUNDAY  IN  LENT. 


The  Collect. 

WE  beseech  thee.  Almighty  God, 
look  upon  the  hearty  desires 
of  thy  hirmble  servants,  and  stretch 
forth  the  right  hand  of  thy  Majesty 
to  be  our  defence  against  all  our 
enemies,  through  Jesus  Christ  our 
Lord.     Amen. 


DOillNICA  III.,  QUADRAGESIM.E. 

[OCULl.] 

Oratlo, 


a 


U^SUMUS,  omnipotens  Deus,  ^aUstury  use. 

...  .  ,    Greg.  Dom.  iiL 

vota  humilium  respice,  atque  ad     in  \l. 


defensionem  nostram  dexteram  ture 
majestatis  extends.  Per  Dominum 
nostrum  Jesum  Christum  Filium  tnuin. 
Qui  tecum  vivit. 


Modern  English. 
Epistle.          Eph.  v.  1—14. 
Gospel.           Luke  xi.  14—28. 

Salislury  Use. 
Epli.  v.  1—9. 
Luke  xi.  14—28. 

Modern  Soman. 
Eph.  v.  1—9. 
Luke  xi.  14—28. 

Eas/ern. 
Hcb.  iv.  14.   V.  6. 
Mark  viii.  34.   ix.  1. 

Hymns. 

Etensong. — Ex  more  docti  mystico.  H.  N.  75.  47,  H.  A.  M. 
74. 

Compline.—  Christe,  qui  lux  es  et  dies.  H.  A.  M.  83,  D.  H. 
p.  clxxiii,  A.  A.  116. 

Mattins. —  Smnmi  largifor  prcemii.     H.  A.  M.  77. 

Lattds. — Audi,  lenigne  Conditor.  H.  N.  20.  48,  H.  A.  M. 
75,  C.  H.  63. 

These  hymns  are  appointed  for  daily  use  during  the  first  and 
secoud  weeks  in  Lent. 

THE  SECOND  SUNDAY  IN  LENT. 

Our  Lord's  triumph  in  His  own  Person  over  Satan  is  followed 
up  on  this  Sunday  by  a  narrative  of  one  of  those  cases  in  which 
He  exhibited  tlio  same  power  for  the  good  of  others.  "  Grievously 
vexed  with  a  devil "  is  a  phrase  which  seems  to  point  to  an  utter 
Bubjugation  of  the  poor  victim  so  afflicted  to  the  power  of  tlie 
Evil  One;  and  in  that  subjugation  physical  and  mental  evil  were 
doubtless  combined.  He  Who,  having  been  tempted,  was  now 
able  to  succour  them  that  are  tempted,  manifested  that  ability  on 
this  occasion  by  the  efiect  of  His  will  aloue,  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  daugliter  was  made  whole 
from  that  very  hour."     There  is,  doubtless,  a  connexion  between 


the  fact  told  in  the  Gospel  and  the  cxliortation  of  the  Epislle, 
the  epithet  designating  the  evil  spirits  wlio  possessed  their  victims, 
and  that  by  which  St.  Paul  designates  impiu'ity,  being  the  same ; 
and  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  the  power  of  the  Tempter 
to  assault  the  soul  by  evil  thoughts,  and  our  own  inability  to 
prevail  against  such  assaults  witliout  the  aid  of  Hiin  by  whom 
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  tlie 
subjugation  of  the  seususil  part  of  our  nature  by  eai'nest  prayer 
for  a  participation  in  the  power  of  Him  who  was  tempted,  and 
yet  came  out  of  His  temptation  without  sin,  that  He  miglit 
succour  others  in  His  strength. 

Introit. — Call  to  remembrance,  0  Lord,  Thy  tender  mercies ; 
and  Thy  loving  kindnesses,  which  have  been  ever  of  old.  Let  not 
our  enemies  triumph  over  us.  Deliver  us,  0  God  of  Israel,  out 
of  aU  our  troubles.  Ps.  Unto  Thee,  0  Lord,  will  I  lift  up  my 
soul ;  my  God,  I  have  put  my  trust  in  Thee,  let  me  not  be  con- 
founded.    Glory  be. 

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  ex 
pression.     Our  Lord  bad  cast  out  another  of  those  evil  spiri' 


94 


THE  FOURTH  SUNDAY  IN  LENT. 


Ezraix.  13,  H. 
Micah  vii.  9. 
fsa.  xl.  1,2. 
Horn.  viii.  32. 


THE  FOURTH  SUND.VY  IN  LENT. 
Tie  Collect. 

GRANT,  we  beseech  thee,  Al- 
mighty God,  that  we,  who  for 
our  evil  deeds  do  worthily  deserve  to 
be  pimished,  by  the  comfort  of  thy 
grace  may  mercifully  be  relieved; 
through  our  Lord  and  Savaour  Jesus 
Christ.     Amen. 


DOMINICA  MEDIA  QUADRAGESIMA. 

[L^TAKE.] 
Oi'aiio. 

/^ONCEDE,  qusesumus,  omnipotens  Salisbury  use. 


-TA  J  •  'J.  A        Gieg.  Dom.  iv. 

Deus,  ut  qui   ex  merito  nostrse     inXL. 


actionis  affligimur,  tuae  gratia3  conso- 
latione  respircmus.     Per  Dominum. 


Modern  JEnglinh. 
Epistle.  Gal.  iv.  21—31. 

Gospel.  John  vi.  1 — 14. 


Salislury  Use. 
Gal.  iv.  22.  v.  1. 
John  vi.  1  —  14. 


Modern  Soman. 
Gal.  iv.  22—31. 
John  vi.  1 — 15. 


Eaitem. 
Heb.  vi.  13—20. 
Mark  ix.  17—31. 


which  were  permitted  in  His  time  to  exercise  their  utmost  power 
over  men,  that  His  glory  might  be  shown  in  overcoming  them ; 
and  some  of  those  who  witnessed  the  occuiTence,  finding  no  other 
way  of  explaining  it,  attributed  it  to  "  Beelzebub,  the  prince  of 
the  devils."  This  foolish  and  wicked  way  of  accounting  for  the 
marvel  our  Lord  met  by  two  arguments;  (1)  Satan  would  not 
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 "  thi-ough  Christ's  name,  could  only  have  cast 
them  out  by  the  same  evil  power.  In  the  parallel  passage. 
Matt.  xi.  31,  He  also  goes  on  to  show  how  this  wicked  accusa- 
tion was  in  danger  of  becoming  the  uupardouable  sin ;  the 
Jews,  in  reality,  calling  the  saving  work  of  the  Holy  Spirit  a 
"soul-destroying"  work,  that  of  the  Destroyer  of  souls.  Then 
the  Lord  declared  that  it  is  He  alone  ^^'ho  can  cast  out  Satan ; 
He  being  stronger  than  the  strong  EvU  One.  Fi'om  His  words 
we  may  deduce  the  truth  that  all  driving  out  of  the  Evil  One  is 
the  work  of  Clirist,  as  all  sin  is  ultim.ately  the  work  of  the 
Enemy.  He  is  the  Stronger  than  the  strong  who  drives  evil 
from  our  nature,  by  purifying  that  nature  in  His  own  holy  and 
immaculate  Person ;  from  each  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  spiritual  disease.  This  personal  power  of 
Christ  is  illustrated  by  the  words  of  St.  Paul,  "  O  WTetched  man 
that  I  am,"  through  this  power  of  Satan  over  nie,  "  Who  shall 
deliver  me?"  ....  "I  thank  God,  through  Jesus  Christ  our 
Lord." 

After  this  comes  that  awful  truth  respecting  re-possession 
which  illustrates  so  feaifully  the  abiding  sympathy  of  our  nature 
with  evil,  and  the  intensification  of  Satan's  power  through  every 
unresisted  submission  to  the  influence  of  it.  This  was  spoken 
first  of  the  generatiou  of  Jews  among  whom  our  Lord  had  corae,  and 
has  its  application  to  later  times  in  the  falling  away  of  chm'ches 
into  heresy  and  worliUiness.  Satan  was  driven  out  from  every 
position  which  he  liad  taken  up  as  soon  as  Christ  appeared  for 
the  purpose  of  opposing  him.  But  the  sympathies  of  the  nation 
were  towards  evil,  and  after  their  rejection  of  Christ  and  His 
Apo-stles  their  spiritual  condition  became  far  worse  tlian  it  was 
even  in  our  Lord's  time  when  He  called  them  a  "  generation  of 
vipers."  The  vanquished  strong  man  returned,  and  the  horrors 
ot  sin  among  the  Jews  between  our  Lord's  Ascension  and  the 
final  destruction  of  Jerusalem,— the  hardness  of  hciirt,  the  blind- 
ness, the  cruelty,— were  never  exceeded.  It  is  probable  that  the 
sway  of  Mahometanism  in  the  East  and  iu  India  is  a  return  of 
the  "  strong  man  armed,"  with  "  seven  others  more  wicked  than 
liimself,"  to  nations  among  whom  the  Church  had  been  received 
as  a  cleansing  and  garnishing  power  for  a  time,  but  was  after- 
wards rejecte<l  wlicn  the  nev-  unbelief  aroused  old  synipatljies 
with  evil. 


The  application  of  the  same  truth  to  individuals  is  obvious. 
The  sense  of  Satan's  power  was  so  strong  in  the  early  Church 
as  to  lead  it  to  make  exorcism  an  invariable  preliminary  of  bap- 
tism. Every  act  of  penitence  is  a  kind  of  exorcism,  and  every 
Absolution  is  the  conquest  of  Satan  by  Christ.  But  unless  the 
swept  and  garnished  soul  is  pre-occupied  with  good,  evil  will 
return  to  it.  In  all  Lenten  discipHne,  therefore,  the  occupatiou 
of  the  soul  by  the  sevenfold  gifts  of  the  Spirit  is  the  true  bar  to 
the  entrance  of  the  seven  evil  spirits,  and  works  of  mercy  will 
guard  against  the  dangers  and  deadly  sins  to  which  inactive 
devotion  makes  it  liable. 

Ihteoit. — Mine  eyes  are  ever  looking  imto  tlie  Lord ;  for  He 
shall  pluck  my  feet  out  of  the  net.  Turn  Thee  unto  me  and  have 
mercy  upon  me;  for  I  am  desolate  and  iu  misery.  Ps.  Unto 
Thee,  0  Lord,  will  1  lift  up  my  soul ;  my  God,  I  have  put  my 
trust  in  Thee,  0  let  me  not  be  confounded.     Glory  be. 

Htmns. 

Evensong. — J£cce  tempus  idoneum.   H.  N.  19.  49,  H.  .K.  M.  76. 

Compline.  —  Christe,  qui  lux  es  et  dies.  H.  A.  M.  83, 
D.  H.  p.  clx.xiii,  A.  A.  IIG. 

Mattins. — Clarum  decus  jejunii. 

\iA.VDS.—Jesu  quadragenaria.     H.  N.  21.  50. 

These  hymns  are  appointed  for  daily  use  during  the  third  and 
iburth  weeks  of  Lent. 

MID-LENT,  OK  REFRESHMENT  SUNDAY. 

This  day  has  been  called  Dominica  Sefeclioiiis  from  a  very 
ancient  period,  no  doubt  from  the  Gospel  iu  which  our  Lord  is 
set  forth  as  feeding  the  five  thousand  by  a  miracle  in  the  wilder- 
ness '.  It  has  at  some  times  been  observed  as  a  day  of  greater 
festivity  than  was  permitted  on  any  other  Sunday  iu  Lent ;  and 
the  Mi'-Careme  of  the  French  Church  still  gives  an  illustration  of 
this  usage.  In  Rome  also,  the  "  Golden  Rose  "  is  blessed  on  this 
day,  and  presented  by  the  Pope  to  some  distinguished  pei-son 
who  is  considered  to  have  done  good  service  to  the  Church  in  the 
past  year :  and  the  ceremony  is  accompanied  by  festive  observ- 
ances which  make  Mid-Lent  Sunday  conspicuously  ditierent 
from  the  othei-s  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  Ofiicium  or  lutroit. 

The  miracle  which  gives  point  to  this  Sunday  exliibits  onr 
Lord  as  refi-esbing  men  literally  by  the  operation  of  His  Pro- 
vidence, and  mystically  as  their  spiritual  Refresher. 


1  The  first  Lesson  at  Mattins  is  Genesis  xliii.,  which  ends  with  the 
refreshment  of  his  brethren  hy  Josopil,  who  was,  in  so  many  particulars,  a 
type  of  our  Blessed  Lord 


THE  FIFTH  SUNDAY  IN  LENT. 


95 


THE  FIFTH  SUNDAY  IN  LENT. 


I  Pet.  ii.  9,  10. 
I's.  lii.  1. 

1  Thess.  V.  53. 

2  Tun.  iv.  18. 


w 


The  Collect. 

'E  beseech  thee,  Almig-hty  God, 
mercifully  to  look  upou  thy 
peoisle;  that  by  thy  great  goodness 
they  may  be  governed  and  preserved 
evermore,  both  in  body  and  soul, 
through  Jesus  Christ  our  Lord.  Amen. 


a 


DOMINICA  IN  PASSIONE  DOMINI. 

[JUDICA.] 

Oratio. 

UJSSUMUS,  omnipotens  Deus,  saiisburj- Use. 


familiam  tuam  propitius  respice ;  "^^'jcL^^be' 


ut  te  largiente  regatur  in  corpore,  et  te 
servante  custodiatur  in  mente.     Per. 


Passione 
iiomini. 


f 

Modern  English. 

iSalisburi/  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

Heb.  ix.  11—15. 

Heb.  ix.  11—15. 

Heb.  ix.  11—15. 

Heb.  ix.  11—14. 

Gospel. 

John  viii.  46—59. 

John  viii.  46—59. 

John  viii.  46  —  59. 

Mark  x.  32—45. 

(1)  From  the  literal  point  of  view  the  miracle  was  stupendous, 
and  well  calculated  to  show  that  the  Providence  of  Him  "  by 
whom  all  things  were  made"  is  able  to  take  care  of  those  whom 
He  loves.  Cornelius  a  Lapide,  calculating  from  the  Roman 
price  of  a  loaf  weighing  from  8  to  10  ounces,  concludes  that  the 
200  pence  named  would  have  pm'chased  2000  such  loaves.  The 
average  price  of  bread  in  England  is  \\d.  a  pound,  at  which  rate 
the  same  money  would  purchase  about  914  pounds,  a  quantity 
not  very  far  from  this  estimate.  This  weight  of  bread  distributed 
among  5000  persons  otdy  would  give  not  quite  three  ounces  to 
each,  about  as  much  as  is  ordinarily  eaten  as  an  accompaniment 
to  other  food  at  dinner.  But  St.  Matthew  [xiv.  21]  siiys  that 
there  were  "women  and  cliildren,"  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  li  ounce,  Uterally  "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  penny- 
worth, being  only  such  a  quantity  as  a  lad  could  carry,  five 
barley  loaves  (perhaps  ten  or  twelve  pounds  in  weight  alto- 
i^ether),  and  in  that  case  enough  to  give  a  piece  of  bread  of  eight 
or  ten  grains  weight  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  should  say  of  the  five 
barley  loaves,  "  But  whiit  are  these  among  so  many,"  as  ten  thou- 
sand men,  women,  and  chUchen  ?  Yet  in  the  course  of  sub- 
ilivision  this  small  quantity  of  bread  increased  so  as  to  be  sulli- 
cieut  for  a  full  meal ;  the  persons  so  satisfied  being  evidently  in  a 
fasting,  and  therefore  hungry  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,  appa- 
rently a  thousandfold  exceeding  that  from  which  it  originated. 
Such  a  calculation  magnifies  the  miracle  in  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  shown  by  the 
course  of  the  several  acts  recorded  in  the  eleventh  verse  of  the 
Gospel ;  and  they  are  plainly  of  an  Eucharistic  character. 

o)  Tlie  loaves  are  placed  in  the  hands  of  Jesus,  as  an  oblation 
is  offered  to  God  of  the  Bread  and  Wine. 

^)  Jesus  gave  thanks  [eOxapiffTTJo-as,  cf.  Luke  xxii.  19]  before 
distributing  them  to  the  disciples,  this  eucharistizatlon  of  the 
loaves  endowing  them  with  capacities  which  they  did  not  pre- 
viously possess. 

7)  He  distrilmtes  to  His  ministers  as  to  persons  receiving 
gifts  from  Him  for  the  benefit  of  others. 

5)  And  by  the  intervention  of  these  ministers,  not  by  direct 


communication  between   Jesua   and    the   multitude,   the   latter 
receive  the  eucharistized  bre.ad  by  which  they  are  satisfied. 

Thus  the  mighty  work  of  Christ  in  the  midst  of  the  wUderness 
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  that 
both  fasting  and  abundance  are  at  His  command :  and  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  hands  of  ministers,  for  their  spiritual  refreshment 
and  strength. 

Iniboit. — 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  be  satisfied  with  the  breasts  of 
her  consolations.  Ps.  I  was  glad  when  they  said  unto  mc.  We 
will  go  into  the  house  of  the  Lord.     Glory  be. 

PASSION  SUNDAY. 

The  name  of  Passion  Sunday  has  been  given  to  the  second 
Sunday  before  Good  Friday  from  time  immemorial,  because  on 
that  day  the  Lord  began  to  make  open  predictions  of  His  coming 
sufferings.  The  Epistle  refers  to  our  Lord's  passion ;  the  Gospel 
narrates  the  beginning  of  it  in  that  fearful  rejection  of  Him  by 
the  Jews;  and  the  first  Lessons  at  Mattius  and  Evensong  are 
clearly  prophetic  of  the  redemption  wrought  by  the  sufferings  of 
Cln-ist.  Wlien  the  last  attempt  was  made  to  alter  the  Prayer 
Book  in  1638,  it  was  proposed  to  substitute  a  Collect  more  in 
character  with  the  day,  which  is  as  follows  : — "  0  Almighty  God, 
who  hast  sent  Thy  Sou  Jesus  Chi'ist  to  be  an  High  Priest  of  good 
things  to  come,  and  by  His  own  Blood  to  enter  in  once  into  the 
holy  place,  having  obtained  eternal  redemption  for  us;  mercifully 
look  upon  Thy  people,  that  by  the  same  Blood  of  our  Saviour, 
who  through  the  eternal  Spirit  oflered  Himself  without  spot 
unto  Thee,  oar  consciences  may  be  purged  from  dead  works,  to 
serve  Thee,  the  living  God,  that  we  may  receive  the  promise  of 
eternal  inheritance,  through  Jesus  Christ  our  Lord." 

As  the  Divine  Power  of  Clirist  was  illustrated  on  the  preceding 
Sunday  by  the  miracle  of  the  loaves  .and  fishes,  so  on  this  day 
His  Divine  Nature  is  set  forth  in  a  conspicuous  manner  by  the 
juxta-position  of  the  Gospel  in  which  He  used  the  words,  "Before 
Abraham  was,  I  am,"  with  the  first  Lesson  in  which  God  is 
heard  saying  to  Moses,  "  I  AM  THAT  I  AM :  .  .  .  .  thus  shalt 
thou  say  unto  the  children  of  Israel,  I  AM  hath  sent  me  unto 
you."  The  conduct  of  the  Jews  shows  that  they  recognized  in  our 
Lord's  words  an  assumption  of  the  incommunicable  Name,  and  in 
that  assumption  a  proclamation  that  He  is  God.  This  open  and 
unlimited  proclamation  of  His  Divine  Nature  comes  in  on  Passion 
Sunday,  as  the  several  manifestations  of  the  glory  of  Christ  come 
in  before  Christmas,  that  through  the  InnniliMtion  of  tlu^  Cross,  as 


96 


THE  SUNDAY  NEXT  BEFORE  EASTER. 


James  v.  1 1 . 
1  John  iv.  9,  10. 
Hib.  U.S.  H   10. 
Phil.  ii.  4—8. 
Matt.  xi.  29. 
I  Pet.  ii.  23. 
Heb.  lii.  3. 
Phil.  iii.  9.  10. 


THE  SLKDAY  NEXT  BEFORE  EASTER. 

The  Collect. 

ALMIGHTY  and  everlasting  God, 
who,  of  thy  tender  love  towards 
mankind,  hast  sent  thy  Son  our 
Saviour  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  hu- 
mility';  Mercifully  grant  that  we 
may  hoth  follow  the  example  of  his 
patience,  and  also  be  made  partakers 
of  his  resurrection ;  tlu-ough  the  same 
Jesus  Christ  our  Lord.     A»/fi>i.. 


DOMINICA  IN  RA5IIS  PALMARUJI. 

Oratio. 

OMNIPOTENS  semiiiterne  Deus,  Salisbury  Use. 
qui  liumano  generi  ad  imitandum     nom.  in^^amu 

^  CI    1       j_  palmarum. 

humilitatis  exemplum,  Balvatorem  nos- 
trum carnem  sumere,  et  crucem  subire 
fecisti :  concede  pi-opitins,  ut  et  pa- 
tientiffi  ipsius  habere  documenta,  et 
resiu-rectionis  consortia  mereamur.  Per 
cundem. 


Modern  English. 
Epistle.         Phil.  ii.  5 — 11. 
Gospel.  Matt,  xxvii.  1 — 51. 


Salisbury  Use. 
Phil.  ii.  5—11. 
Matt.  .iL\vi.  and  xxvii. 


Modern  Jionian. 
Phil.  ii.  5—11. 
Matt.  xxvi.  and  xxvii. 


Eastern. 
Phil.  iv.  4—9. 
John  xii.  1 — 18. 


through  that  of  the  manger,  we  may  beliold  the  eternal  Son  of 
God :  and  see  rays  of  Divinity  shed  from  His  crucified  Body. 

Inteoit. — Give  sentence  with  me,  O  God,  and  defend  my 
cause  against  the  ungodly  people :  0  deliver  me  from  the  deceit- 
ful and  wiclsed  man,  for  Thou  art  the  God  of  my  strength. 
Ps.  0  send  out  Thy  light  and  Thy  truth  that  they  may  lead 
rae,  and  bring  me  unto  Thy  holy  hill,  and  to  Thy  dwelling. 
Glory  be. 

Hymxs. 

EvEKSONO. —  Vexilla  Begis  prodevnt.  H.  N.  22.  51,  H.  A. 
M.  84. 

Compline.—  Cultor  Dei  memento.     D.  H.  p.  olxxiv. 

Mattins. — Pange,  lingua,  gloriosi.     H.  N.  23.  52. 

Lauds. — Lustra  sex  qui  jam  peracta.     H.  N.  24.  53. 

These  hymns  are  appointed  for  daily  use  up  to  Maundy  Tliurs- 
day ;  from  which  time  to  tlie  Octave  of  Easter  no  hymns  wei'e 
Bung  according  to  Salisbury  Use. 

PALM  SUNDAY. 

The  last  week  of  Lent  has  ever  been  observed  by  Christians  as 
a  time  of  special  solemnity ;  and  from  the  awfully  important 
events  which  occurred  in  the  last  week  of  om'  Lord's  life,  which 
it  represents  to  us,  it  has  been  called,  from  primitive  times,  tlie 
Great  VYeek  and  the  Holy  Week.  During  this  period  there  was, 
as  earl}'  as  the  days  of  St.  Chrysostom,  a  general  cessation  of 
business  among  the  Christian  part  of  the  people  :  fasting  was 
observed  with  greater  strictness  than  in  the  other  weeks  of  Lent, 
and  special  acts  of  mercy  and  charity  were  eng^aged  in  by  all,  the 
Emperors  (when  they  had  become  Christian)  setting  an  official 
example  by  ceremonies  of  which  our  Royal  Maundy  is  a  relic. 

Tlie  first  day  of  the  Holy  Week  is  called  ludulgence  Sunday  in 
the  Lcctionary  of  St.  Jerome,  and  in  many  other  later  writers. 
Tliis  name  has  been  explained  by  a  custom  of  the  Christian  Em- 
perors, who  used  to  set  prisoners  free  and  close  all  courts  of  law 
during  Holy  Week.  But  it  seems  to  have  been  in  use  before 
this  practice  originated,  which  was  not  earlier  than  the  end  of 
the  fourth  century.  It  has  also  been  sujiposed  to  be  comiectcd 
with  the  reconciliation  of  penitents.  In  the  Sacramentary  of  St. 
Gregory  there  is  the  phrase,  "  Per  Quem  nobis  indulgentia  lar- 
gitur,"  in  the  proper  preface  for  this  il.ay,  and  "  ut  indulgentiam 
percipcre  mercanmr,"  in  the  Collect  fer  Tuesday;  from  which  it 
may  be  inferred  that  the  name  Indulgence  Sunday  (and  In- 
dulgence Week)  originally  pointed  to  our  Lord's  work  of  redemp- 


tion, and  His  great  love  in  going  forward  willingly  on  this  day  to 
meet  His  sufferings.  The  day  is  also  called  Hosanna  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  P;Um  Sunday.  It  is  called  Dominica  in 
ramis  palmarum  in  the  Sacramentary  of  St.  Gregory,  and  Domi- 
nica in  ramis  olivarum  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  in  the  Benediction 
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  and  the  palm 
of  victory."  In  the  .Vmbrosian  rite  it  is  not  so  clear  that  the 
ceremony  was  then  in  use;  but  St.  Chrysostom  mentions  the 
shaking  of  the  palm-branches  [^aeleiy  ra  $dia]  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  aud  threescore  and  ten  palm-trees 
of  Elim.  Then  a  Deacon  read  John  xii.  12 — 19,  the  account  of 
our  Lord's  triumphal  entry.  After  this  the  palm,  yew,  or  willow 
branches  being  laid  upon  the  Altar,  the  Priest  (vested  in  a  red 
silk  cope)  pronouuccd  an  exorcism  and  a  blessing  over  them, 
which  were  followed  by  four  Collects.  A  procession  then  passe  1 
round  the  Ch'irch,  singing  Anthems,  and  distributing  the 
branches;  after  which  began  the  celebration  of  the  Holy  Eucha- 
rist. The  custom  is  still  represented  in  some  places  by  decking 
the  church  with  willow-brauclies  on  Palm  Sunday ;  and  almost 
every  where  by  the  country  people  bearing  them  in  their  hands 
as  they  wall  out  in  the  afternoon. 

On  this  d.^y  the  Church  has  always  begun  to  set  before  God 
and  men  the  Gospel  account  of  the  Passion  of  our  Lord.  In  tlu 
Lcctionary  of  St.  Jerome,  and  in  the  ancient  missals  of  tliu 
Church  of  England,  St.  Matthew's  narrative,  or  "The  Passim 
according  to  St.  Matthew,"  was  fixed  for  the  Gospel  on  Pal-u 
Sunday,  that  of  St.  Mark  on  Tuesday,  that  of  St.  Luke  on  Wed- 
nesday, and  that  of  St.  John  on  Good  Friday'.     Un'^il  16fil  the 


'  The  Passion  was  said  in  a  very  remarkable  manner,  and  is  printed  ac 
cordingly  in  the  Salisbury  Missal.  Instead  of  the  whole  being  said  by  the 
Gospeller,  it  was  apportioned  among  three  persons,  .apparently  choir  men. 
Those  words  whxh  were  spoken  by  the  ,T?ws  or  the  Hi^riples  had  the  tetter 


MONDAY  AND  TUESDAY  BEFORE  EASTER. 


9V 


MONDAY  BEFORE  EASTER. 


FERIA  II.,  POST  DOMINICAM  IN  RAMIS  Salisboiy  Use. 
PALMARUM. 


Modern  English. 

Salishury  Use. 

Modern.  Roman. 

J^a.^tern. 

El'ISTLE. 

Isa.  Ixiii.  1—19. 

Isa.  1.5-10. 

Isa.  I.  5—10. 

Gospel. 

Mark  xiv.  1 — 72. 

John  xii.  1—36. 

John  xii.  1—9. 

Matt.  xxiv.  3-37. 

TUESDAY  BEFORE  EASTER. 


FERU  III.,  POST  DOMINICAM  IN  RAMIS  SaUsbury  Use. 
PAXMARUM. 


Modern  English. 

Salishury  Xfse. 

Modern  Roman. 

Eastern. 

Epistle. 

Isa.  1.5— 11. 

Jer.  xi.  18—20. 

Jer.  xi.  18—20. 

1 

Gospel. 

Mark  xv.  1—39. 

Mark  xiv.  and  xv. 

Mark  xiv.  and  xv. 

Matt.  xxiv.  36. 
xxvi.  2. 

26th  and  27th  chapters  of  St.  Matthew  were  stiU  read  for  the 
Gospel  on  Pidm  Sunday,  and  the  18th  and  19th  of  St.  John  on 
Good  Friday;  hut  a  margiual  note  in  Sancroft's  writing  is 
appeuded  to  both  these  days  in  the  Durham  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  day  in  the  last  week 
of  our  Lord's  life  is  not  represented  in  any  of  the  Scriptures  for 
the  day,  which  are  altogether  occupied  with  our  Lord's  Passion. 
This  arises  from  the  change  made  in  1549,  when  the  service  for 
the  Benediction  of  the  Palms  was  set  aside  (in  which  this  cha- 
racteristic of  the  day  was  fiilly  commemorated),  and  only  the 
Ancient  Mass  of  the  day  (which  was  commemorative  of  the 
Passion)  retained.  This  oversight  is  to  he  regretted,  as  there  is 
clearly  a  connexion  between  the  usage  of  palm-bearing  and  the 
Divine  ritual,  both  of  Sinai  and  the  New  Jerusalem.  One  of 
God's  commands  to  the  Jews  was,  "  Ye  shall  take  you  on  the  first 
day  the  boughs  of  goodly  trees,  branches  of  palm-trees,  and  the 
boughs  of  thick  trees,  and  willows  of  the  brook;  and  ye  shall 
rejoice  before  the  Lord  your  God  seven  days"  [Levit.  xxiv.  40]. 
And  in  the  Revelation  St.  John  writes,  "After  this,  I  beheld, 
and  lo,  a  great  midtitude,  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  were  in  their  hands"  [Rev.  vii.  9]. 

Inteoit.— Be  not  Thou  fiir  from  me,  0  Lord :  Thou  art  my 
succour,  haste  Thee  to  help  me.  Save  me  from  the  liou's  mouth  : 
Thou  hast  heard  me  from  among  the  horns  of  the  unicorns.  Ps. 
My  God,  my  God,  look  upon  me ;  why  hast  Thou  forsaken  me  ? 
["  Non  dicitur,  Gloria  Patri."] 

MONDAY  IN  HOLY  WEEK. 
The  distinctive  memorial  of  this  day  is  the  act  of  our  Blessed 
Lord  in  destroying  the  barren  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  olf,  having  leaves.  He  came,  if 
haply  He  might  find  any  thing  thereon ;  and  when  He  came  to  it. 
He  found  nothing  but  leaves;  for  the  time  of  figs  was  not  yet. 
And  Jesus  answered  and  said  unto  it,  "  No  man  eat  fruit  of  thee 
hereafter  for  ever"  [Mark  xi.  14].  From  thence  He  went  to  the 
Temple,  and  cleansed  it  from  the  presence  of  those  who  carried 
their  merchandise  into  the  very  house  of  God.  Both  actions  are 
compared  by  ritualist  commentators  to  that  separation  of  the 
firmament  from  the  subjacent  waters  out  of  which  the  earth  was 

"a"  prefixed,  and  were  directed  to  be  sung  or  said  [cantari  aut  pronuntiari] 
by  an  alio  voice ;  the  words  of  our  Lord  were  marked  "  b,"  and  to  be  sung 
by  a  fiois  voice;  those  of  the  Evangelist  "  m,"  to  be  sung  by  a  tenor  [media]. 
This  singular  custom  was  observed  in  reading  the  Passion  from  each  of  the 
four  Evangelists  ;  and  is  still  kept  up  abroad. 


to  spring,  and  which  took  place  on  the  second  day  of  the  week  of 
the  Creation.  As  the  Almighty  Creator  separated  the  waters 
above  from  the  waters  heueath,  so  the  righteous  Judge  of  all 
the  earth  separates  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  Utter 
days  of  the  Lord  would  be  severed  from  the  former  days  of  the 
world ;  and  His  final  Judgment,  in  which  the  evil,  aud  those  who 
have  been  unfruitful  in  good  works,  will  be  altogether  cast  out  of 
His  Kingdom. 

IifTBOlT. — Plead  Thou  my  cause,  0  Lord,  with  them  that 
strive  with  me ;  and  fight  Thou  against  them  that  fight  against 
me.  Lay  hand  upon  the  shield  and  buckler,  and  stand  up  to  help 
me.  Ps.  Bring  forth  the  spear,  and  stop  the  way  against  them 
that  persecute  me. 

TUESDAY  IN  HOLY  WEEK. 

This  was  the  last  day  of  our  Lord's  public  teaching  and  minis- 
tration. Having  retired  to  Bethany  for  the  niglit  on  the  even- 
ing of  Monday  as  on  that  of  Simday,  He  again  returned  to  the 
city  in  the  morning  of  this  day,  and  "  as  they  passed  by,  they 
saw  the  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  thmgs  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 
witli  much  fidness  by  the  Evangelist.  Our  Lord  spoke  the 
parables  of  the  Father  aud  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  entangle  Him  into  some  discourse 
which  could  be  made  the  ground  of  an  accusation  against  Him. 
Our  Lord  pronoimced  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  w.aruiug,  "  Yet  a 
little  wliUe  is  the  Light  with  you.  Walk  while  ye  have  the 
Light,  lest  darkness  come  upon  you ;  foi  he  that  walketh  in 
darkness  knoweth  not  whither  he  goeth.  While  ye  have  light, 
believe  in  the  Light,  that  ye  may  be  the  children  of  light." 
[John  xii.  35.]  As  soon  as  tliese  words  were  spoken,  the  pubUc 
teaching  of  tlie  Light  of  the  world  came  to  an  end,  and  He  sliona 
no  more  upon  the  multitude  until  He  displayed  Himself  "  lifted 
up "  for  their  salvation :  "  Tliese  things  spake  Jesus,  and  de- 
parted,  and   did   hide    Himself  from    them."    [Jolm   xii.   36.] 

O 


98 


WEDNESDAY  AND  THURSDAY  BEFORE  EASTER 

WEDNESDAY  BEFORE  EASTER. 


FERIA  IV.,  POST  DOMmiCAM  IN  RAMIS  Salisbury  Use. 
PALMARUM. 


JHodern  TlnglUh. 
Epistle.  Heb.  k.  16—28. 

Gospel.  Luke  xxii.  1 — 71. 


Salulury  Use. 

Isa.  Ixii.  11.    Ixiii.  1 — 7. 

liii.  1—12. 
Luke  xxii.  and  xxiii. 


Modern  Roman. 

Isa.  Ixii.  11.  Ixiii.  1- 

liii.  1—12. 
Luke  xxii.  and  xxiii. 


-7. 


Eastern. 


Matt.  xxvi.  6—16. 


THURSDAY  BEFORE  EASTER. 


FERIA  v.,  EN  CCENA  DOMLNI  [yel,  EB-     Salisbury  Use. 
DOMADiE  SANOT^]. 


Modem  English. 

Salisbury  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

1  Cor.  xi.  17—34 

1  Cor.  xi.  20—33. 

1  Cor.  xi.  20—32. 

1  Cor.  xi.  23—32. 

Gospel. 

Luke  xxiii.  1—49. 

Jolin  xiii.  1 — ^15. 

John  xiii.  1 — 15. 

Matt.  xxvi.  2.  xxvii.  2. 

Henceforth  He  lived  to  instruct  His  Apostles  concerning  their 
office  and  His,  and  to  suffer. 

Inteoit. — We  ought  to  glory  in  the  cross  of  our  Lord  Jesus 
Christ,  in  Whom  is  our  salvation,  life,  and  resurrection ;  by  "Whom 
also  we  are  ransomed  and  saved.  Ps.  God  he  merciful  unto  us, 
and  bless  us,  and  lift  up  the  light  of  His  countenance  upon  us, 
and  he  merciful  unto  us. 

WEDNESDAY  IN  HOLY  WEEK. 

The  fourth  day  of  the  Holy  Week  marks  the  actual  beginning 
of  the  events  which  reached  their  climax  on  Good  Friday,  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.  It  is  the  first  of  the  week-days  for  which  proper 
lessons  are  appointed ;  but  singularly  enough,  no  second  lessons 
are  appointed  for  Evensong  either  on  Wednesday  or  Thui-sday. 
Among  the  ancient  offices  of  the  Church  of  England  for  Holy 
Week  there  was  one  called  Tenehree,  which  was  used  late  in  the 
evening  of  this  and  the  two  succeeding  days ;  and  was,  doubtless, 
a  relic  of  the  ancient  night-watchings  which  accompanied  the 
fastings  of  this  week,  and  especially  the  last  four  days  of  it,  in 
primitive  times.  The  ceremony  from  which  the  distinctive  name 
of  the  office  was  derived  consisted  of  the  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  chapters 
of  St.  Jolm's  Gospel.  They  are  given,  it  is  probable,  only  in  the 
form  of  a  summary,  yet  even  in  that  form  they  pro%'ide  the 
Church  with  a  solid  foundation  of  doctrine  respecting  the  con- 
tinual Presence  of  her  Lord,  and  her  true  unity  through  union 
with  Him.  The  day  seems  to  have  been  spent  in  the  retirement 
of  Bethany ;  and  was  apparently  concluded  by  another  festival, 
which  ended  our  Lord's  intercourse  with  the  fivmily  of  Lazarus, 
the  next  being  spent  with  His  Apostles  alone. 

Inteoit. — At  the  Name  of  Jesus  every  knee  shall  bow,  of 
things  in  heaven,  and  things  in  earth,  and  things  under  the 
earth.  Because  the  Lord  having  become  obedient  unto  death, 
even  the  death  of  the  Cross ;  therefore  Jesus  Clirist  is  Lord,  to 
the  glory  of  God  the  Father.  Ps.  O  Lord,  hearken  to  my 
prayer,  and  let  my  cry  come  unto  Thee. 


'  Gunning,  in  his  Lent  fast,  states  that  this  (iay  was  called  "Tenable 
Wednesday."  Probably  this  was  a  popular  corruption  of  Tenebrse  Wed- 
nesday. 


MAUNDY  THURSDAY. 

The  fifth  day  of  Holy  Week  was  honoured  by  the  Institution 
of  the  Holy  Eucharist,  and  the  names  by  which  it  has  been 
known  have  almost  always  been  derived  from  this  distinguishing 
feature  of  the  day.  As  early  as  the  time  of  St.  Augustine  [Ep. 
liv.  or  cxviii.  ad  Januar.]  it  is  called  Dies  CoeniB  Domini ;  and  in 
later  times  Natalis  Eucharistiae,  or  Natalis  Calicis.  The  English 
name  of  Maundy  Thursday  also  points  to  the  same  holy  event, 
being  a  vernacular  corruption  of  Dies  Mandati ;  the  day  when 
our  Lord  commanded  His  disciples  to  love  one  another  as  He  had 
loved  them,  to  wash  one  another's  feet  in  token  of  that  love,  and 
above  all  to  "  Do  This," — that  is,  to  celebrate  the  Holy  Eucha- 
rist after  the  pattern  which  He  had  shown  them, — as  the  sacra- 
mental bond  of  the  Love  which  He  had  commanded.  The  day 
has  also  been  called  Feria  mysteriorum,  Lavipedium,  and  ixtyixr] 
TTiVTois.  In  the  Durham  hook,  Cosin  added  a  second  title  to  the 
present  one,  writing  it  "Thursday  before  Easter,  commonly 
called  Mandie  Thursday." 

Our  Lord's  act  of  humility  in  washing  the  feet  of  His  disciples 
took  a  strong  and  lasting  hold  upon  the  mind  and  affection  of  the 
Church ;  and  the  terms  in  which  He  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  of  England  has  considered  the  com- 
mandment 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  of  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  among  you  as  He  that  serveth," 
intensified  as  they  are  by  St.  Peter's  remonstrance,  "  Tkou  shalt 
never  wash  my  feet."  At  His  hands  the  act  had  doubtless  a 
saerament.al  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  accom- 
panied the  act  related  to  the  humility  and  love  symbolized  by  it, 
and  did  not  entail  a  repetition  of  it  by  the  AposUes  or  the  Church 
of  later  ages,  under  circumstances  in  which  the  customs  of  a 
country  or  of  a  period  had  ceased  to  recognize  the  hteral  act  as  a 
necessity  of  social  hfe.  As  a  symbolical  usage  the  Church  has 
however  always,  in  some  parts  of  the  world,  retained  the  cus- 
tom of  washing  the  feet  of  the  poor  on  Maundy  Thursday,  Sove- 
reigns, Bishops,  and  Clergy  thus  marking  their  obligation  to 
follow  their  Saviour  in  humility  and  love  for  His  poor.  It  was 
continued  by  our  English  Sovereigns  until  the  latter  part  of  the 
17th  century,  and  by  the  Archbishops  of  York  on  their  behalf 
until  the   middle   of  the  last  cent\iry.     The  ceremony  formed 


GOOD  FRIDAY. 


99 


GOOD  FRIDAY. 

The  Collects. 

Eph.  iii.  14, 15.  A  LMIGHTY  God,  we  beseech  thee 
Markxiv.  44—  -^^^  graciously  to  behold  this  thy 
John  iii.  14,  IS.     family,  for  which  our  Lord  Jesus  Christ 


FERIA  VI.,  IN  DIE  PARASCEVES. 

\_Ad  Completorium.     Oratio.^ 

ESPICE      quaesumus,      Domine,  Saiisburj-  Use. 
super  banc  familiam  tuam,  pro 
qua  Dominus  noster  Jesus  Christus  non 


R' 


part  of  a  service,  which  is  still  represented  (though  in  an  altered 
fonii)  by  the  "  Royal  Maundy "  office,  and  was  connected  with 
special  acts  of  almsgiving  on  the  part  of  the  Sovereign,  which 
are  likewise  retained ', 


1  The  following  is  the  Service  as  now  used  in  the  Chapel  Royal  at  White- 
hall, on  this  day  : — 

OFFICE  FOR  THE  ROYAL  MAUNDY. 
Exhortation,  Confession,  Absolution,  §-c. 

Proper  Psalm.     Ps.  xli. 
First  Lesson,  St.  Matthew  xxv.  H— 30. 
First  Anthem. 
Blessed  is  he  that  considereth  the  poor  and  needy:  the  Lord  shall  de- 
liver him  in  the  time  of  trouble. —Ps.  xli.  1. 

£l  \5S.  DISTRIBUTED   TO    EACH   WOMAN. 
TO    EACH    MAN    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. 

O  Lord,  grant  the  Queen  a  long  life,  that  her  years  may  endure  through- 
out all  generations.— Ps.  Ixi.  6. 

She  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.  cxxxii.  19. 

PURSES    DISTRIBUTED. 

Second  Lesson,  St.  Matthew  xxv.  31 — 16. 
Fourth  Anlhem. 

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  Son  of  David;  Blessed  is  he  that  cometh  in  the  name 
of  the  Lord  :  Hosanna  in  the  liighesti     Amen. — 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  majesty; 
for  all  that  is  in  the  lieaven  and  in  the  earth  is  Thine.  Thine  is  the  king- 
dom, O  Lord,  and  Thou  art  exalted  as  head  above  all;  both  riches  and 
honour  come  of  Thee,  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  hast  not  only  bestowed  greatness  and  majesty  upon  our 
Sovereign  Lady  Queen  Victoria,  but  hast  given  her  a  heart  also  to  takecom- 
passion  on  them  that  are  below  her,  and  show  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  preserved,  and  her  throne  upholden  by  mercy.  And  stir  up  the 
hearts  of  all  those  who  have  now  been  partakers  of  her  bounty,  to  be  truly 
thankful  unto  Thee  for  it,  and  both  to  bless  and  praise  Tliee  continually  for 
setting  such  a  pious  Princess  over  us,  and  also  pray  most  earnestly  that 
Thou  wouldst  reward  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  only  Saviour.     Amen. 

Most  blessed  God,  who  art  good  and  dost  good  and  takest  pleasure  in 
those  that  fear  Thee  and  imitate  Thy  goodness,  look  down  from  Heaven, 
the  throne  of  Thy  glory,  upon  us  Thy  servants  here  prostrate  before  Thee, 
who  thankfully  acknowledge  that  we  have  nothing  but  what  we  have 
received  from  Thee,  and  therefore  can  give  Thee  nothing  but  what  is  Tliine 
own.  Fill  our  hearts,  we  beseech  Thee,  with  the  lively  sense  of  Tliy  fatherly 
goodness,  which  hath  bestowed  so  many  benefits  upon  us  that  we  are  not 
able  to  number  them,  and  likewise  given  us  to  understand  the  happiness  of 
doing  good  with  them;  and  assist  us  with  the  power  of  Thy  holy  Spirit, 
that  we  maybe  faithful  stewards  of  Thy  manifold  gifts  and  graces,  following 
the  steps  of  our  Lord  and  Master  Christ,  whom  Thou  hast  sent  into  the 
world,  to  be  a  pattern  to  us  of  humble  goodness;  unto  which  we  pray  Thee 
to  quicken  us  by  the  consideration  that  we  are  but  strangers  and  sojourners 
as  all  our  fathers  were,  our  days  on  the  earth  being  as  a  shadow,  and  there 
is  no  abiding;  That  so  nothing  may  tempt  us  to  be  high-minded,  nor  trust 
in  uncertain  riches,  but  in  Thee,  the  living  God,  who  givest  us  all  things 


In  the  ancient  offices  of  the  Church  of  England  there  were 
several  special  observances  on  this  day.  First  (after  the  hour  of 
Nones)  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  was  a  special  reserva- 
tion, the  rubric  being,  *'  Ponantur  a  subdiacono  tres  hostiae  ivd 
consecrandum :  quarum  duae  reserventur  in  crastinum,  una  ad 
percipiendum  a  sacerdote :  reliqua  ut  ponatur  cum  ci*uce  in 
sepulchro."  In  the  evening  the  altai's  were  washed  with  wine 
and  water,  and  the  Maundy  ceremonies  performed,  two  clergy  of 
the  highest  rank  present  washing  the  feet  of  all  in  the  choir,  and 
of  each  other.  The  rubric  in  the  Salisbury  Missal  regulating 
these  ceremonies  begins,  "  Post  prandium  ^  conveniant  clerici  ad 
ecclesiam,  ad  altaria  abluenda;  et  ad  maudatura  faciendum;  et 
ad  completorium  dicendum."  While  the  pedilavium  was  going 
on,  the  Psalms  Dmis  misereatur,  JEcce  quam  honum.  Miserere, 
Beati  immaeulati,  and  Aiidite  h<2c^  omnes  gentes,  were  sung; 
tlie  Antiphon  to  Deiis  viisereafur  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,  and  then  a  "loving  cup"  (called  "cai-itatis  potum"  in 
the  rubric)  was  passed  round  to  all  who  had  taken  part  in  its 
performance.  The  whole  ended  with  thJs  collect,  —  *'  Adesto 
quEesumus,  Domine,  officio  servitutis  nostrce;  et  quia  Tu  pedot 
lavare  dignatus  es  Tuis  discipulis ;  ue  despicias  opera  manuum 
Tuarum,  quae  nobis  retinenda  mandasti :  sed  sicut  exteriora  hie 
abluuntur  inquinamenta  corporum ;  sic  a  Te  omnium  nostrorura 
interiora  mtindentur  peccata,  quod  Ipse  priestare  digneris  Qui 
cum  Deo  Patre  et  Splritu  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  or 
anomting  oil  has  been  consecrated  from  time  immemorial,  and  in 
all  parts  of  the  Church  throughout  the  world.  In  the  Eastern 
Church  the  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.] 

Inteoit. — We  ought  to  glory  in  the  cross  of  our  Lord  Jesus 
Christ,  in  Whom  is  our  salvation,  life,  and  resurrection;  by 
Wliom  also  we  are  ransomed  and  saved.  Pa.  God  be  merciful 
unto  us,  and  bless  us,  and  lift  up  the  light  of  His  countenance 
upon  us,  and  be  merciful  unto  us. 

GOOD  FRIDAY. 

This  day  is  not  one  of  man's  institution,  but  was  consecrated 
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 

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  eternal  life.  And 
we  most  humbly  beseech  Thee,  in  a  special  manner  to  bless  Her  Majesty, 
whom  Thou  hast  set  over  us  ;  keep  this  ever  in  the  thoughts  of  her  heart, 
to  endeavour  to  do  much  good  with  the  power  which  Thou  hast  given  her, 
and  thereby  magnify  Thee  exceedingly  in  tlie  sight  of  all  the  people  of 
these  Realms,  and  bestow  upon  her  such  royal  majesty  as  hath  not  been 
on  any  prince  before  her  :  All  which  we  beg  for  the  sake  of  Jesus  Christ,  our 
most  blessed  Lord  and  Saviour,  to  whom  with  Thee  and  the  Holy  Ghost  be 
all  honour  and  glory,  world  without  end.     Amen. 

Then  follows  the  Prayer  for  the  Queen,  and  so  on  to  the  end. 
2  As  early  as  St.  Augustine's  time  there  appear  to  have  been  two  cele- 
brations on  this  day,  *'  bis  in  coena  Domini  Eucharistia  datur,  mane  propter 
prandentes,  ad  vespemm  propter  jejunantes."  [Aug.  Ep.  IIS.I 
0  2 


100 


GOOD  FRIDAY. 


^c(.  ii.  22, 23.      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  thee  and  the  Holy  Ghost,  ever 
one  God,  world  witliont  end.     Amen. 

,  Cor.  :.ii.  12,  A    LMIGHTY  and  everlasting  God, 

Ep":  ,"l'i9-22.  J\.    by  whose  Spirit  the  whole  body 

Rom.'*ii.  5-8.  of  the  Church  is  governed  and  sanc- 

coi.  lii.  23.  ?4.  .jjflgjj.  Receive  our  supplications  and 


dubitavit  manibus  tradi  nocentium,  et  Greg,  in  fer.  iv. 

^^     .  &  vi.  post 

crucis  subire  tormentum.     Uui  tecum     paimas. 
vivit  et  regnat  in  unitate. 


JJiiivei'SiS  ordlnihus,     Oratio  [iii.]. 

OMNIPOTENS  sempiterne  Deus,  Salisbury  Use. 
cujus  spiritu  totum  corpus  eccle-     ceia"'  in"""™" 

i-r>       ,  I  •!  T  passione  Dom. 

sisB  sanctincatur  et  regitur  ;  exaudi  nos 
pro  universis    ordinibus  supplicantes ; 


sufferings  could  ever  have  passed  by  as  a  common  day  in  those 
times  when  the  memory  of  them  was  yet  so  recent,  and  when  a 
daily  fellowship  in  tliem  [Phil.  iii.  10.  Col.  i.  24]  was  so  con- 
tinually before  the  eyes  of  Christians  in  the  martyTcloms  of  His 
faithful  servants.  It  is  spoken  of  under  the  name  of  the  Paschal 
Day  '  in  very  early  Christian  writings  [Tert.  de  Orat.  .xriii.],  but 
in  later  ages  it  was  chiefly  known  by  the  names  TlapMKtvq,  Dies 
Parasceves,  the  Day  of  Prepariition,  or  Dies  Dominica;  Passionis, 
the  Day  of  our  Lord's  Passion.  In  cirly  English  times  it  was 
l;nown  as  Long  Friday  [.Elfric's  Can.  37,  A.D.  957.  A.  Sax. 
Chron.  A.D.  1137],  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 
appreliended ;  and  about  day-dawn  He  was  taken  before  the 
judicial  High  Priest  Annas,  the  ceremonial  High  Priest  Caiaphas, 
and  the  Sanhedi-im  or  great  Council  of  the  Jews  [Matt.  xrvi. 
6i.  Mark  xiv.  62.  Luke  -xxii.  70],  where  He  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 
Eoman  governor,  declared  innocent  of  all  crime  against  the  state, 
yet  scourged,  to  please  the  Jews,  and  for  the  same  reason  sen- 
tenced to  be  crucified  [Matt,  xxvii.  3.  25.  Mark  xv.  1. 14.  Luke 
xxiii.  1.  21.  John  xviii.  28 ;  xix.  6].  Then  He  was  insulted 
with  the  purple  i-obe,  and  the  reed  sceptre,  and  a  corona  radiata 
made  of  thorus ;  was  bufieted  and  spit  upon ;  aud  afterwards 
led  forth  from  the  Prcetorium  by  tlie  Via  Dolorosa  to  Calvary. 

At  the  third  hour  [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  thieves  being  crucified  on  either  side 
with  the  intention  of  addmg  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  "  [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  iu  Paradise "  [Luke  xxiii.  40]. 
When  He  beheld  His  mother  aud  the  beloved  disciple  standing  at 
the  foot  of  His  Cross,  He  said  to  the  one,  "  Woman,  behold  thy 
son,"  andto  the  other,  "  Behold  thy  mother"  [John  xix.  26]. 

At  the  sixth  hour  [Noon,  "  Sexts  "]  ensued  the  darkness,  and 
the  earthquake ;  and  during  the  three  hours  which  followed 
before  the  return  of  light,  it  is  supposed  that  our  Lord's  greatest 
sufferings  took  place,  the  veiUng  of  the  Father's  Presence,  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  the  words,  "  By 
Thine  unknown  sufferings.  Good  Lord,  deliver  us  "  [Matt,  xxvii. 
45.     Mark  xv.  33.     Luke  xxiii.  44]. 

At  the  ninth  hour  [3  p.m.  "Xones"]  the  climax  of  this 
awful  period  was  reached  when  our  Lord  spoke  the  words,  "  Eloi ! 


>  n<irx»  "Taopucitov,  the  Paschal  Day  of  the  Crucifixion,  as  Easter  Day 
«as  called  nJ<rxa  uyaarAm^ov,  the  Paschal  Day  of  the  Resurrection. 


Eloi !  Lama  Sabacthani,"  which  are  the  first  words  of  the  twenty- 
second  Psalm  [Matt,  xxvii.  46.  Mark  xv.  34].  After  this  He  said 
"  I  thirst "  [John  xix.  28],  and  when  He  had  received  the  vinegar, 
"It  is  finished"  [Matt,  xxvii.  48.  Mark  xv.  36.  Luke  xxiii. 
46.  John  xix.  30] ;  for  now  He  knew  that  "  all  thiugs  were 
accomplished  "  of  the  Sacrifice  for  sin,  and  the  sufferings  of  Him 
in  whom,  sinless,  all  sinners  were  then  represented  before  God. 
Then,  crying  with  a  loud  voice,  as  with  a  willing  expiration  of 
that  life  which  no  man  could  take  froui  Him,  He  laid  it  down  of 
Himself  with  the  last  of  His  seven  words  from  the  Cross,  "  Father, 
into  Thy  hands  I  commend  My  Spirit "  [Luke  xxiii.  46],  which 
are  also  words  uttered  by  David  in  the  spu-it  of  prophecy  in  the 
sixth  verse  of  the  thirty-second  Psalm. 

It  must  have  been  shoi-tly  after  this  that  the  body  of  our 
Blessed  Lord  was  taken  down  from  the  cross,  for  the  Sabbath 
began  at  sLx  o'clock  in  the  evening,  and  that  Sabbath  being  "  an 
high  day,"  the  Jews  entreated  Pilate  that  it  might  be  removed 
from  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  Sabbath,  after  being  subjected 
to  eighteen  hours  of  mental  agony  and  bodily  suffering,  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  to  dwell  in  safety." 

With  this  Passion  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  neces- 
sary, and  of  tlie  Mercy  which  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  public,"  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  land  of  the  poor,  but  no  other  labour 
was  engaged  iu  on  this  holy  day.  In  all  Cluirches  the  Passion 
of  our  Lord,  as  narrated  in  the  Gospels,  has  ever  formed  the  central 
subject  of  the  day's  meditation  and  teaching,  while  psalm  and 
prophecy  have  been  gathered  around  it  in  saddened  and  peuitent 
tones,  the  more  perfectly  to  represent  before  God  and  man  the 
events  of  this  central  Day  of  the  world's  history.  In  the  ancient 
services  of  the  Day  one  was  conspicuous,  in  which  the  Clergy  and 
people  showed  their  veneration  for  the  atoning  work  of  Christ 
by  ceremonies  which  acquired  the  popular  name  of  "  creeping  to 
the  Cross ;"  in  which  the  image  of  the  Cross  was  placed  in  tlie 
front  of  the  altar,  that  they  might  more  thoroughly  realize  the 
spirit  of  penitents  "  before  whose  eyes  Jesus  Clirist  hath  been 
evidently  set  forth,  crucified  among  them "  [Gal.  iii.  1],  while 
they  gave  Him  the  lowliest  adoration  of  their  bodies '.  During 
tliis  ceremony  of  prostration  before  the  Cross,  the  "  Reproaches," 
followed  by  the  hymns,  "  Sing,  my  tongue,  the  glorious  battle," 
and  "  The  Royal  Banners  forward  go,"  were  sung  to  their  well- 


'  The  popular  feeling  of  reverence  towards  the  Cross  never  died  out.  It 
is  illustrated  even  by  the  Pilgrim's  Progress,  in  which  Christian,  standing 
before  "the  Image,  of  a  Cross,"  says,  "  He  hath  given  ine  rest  by  His  sor- 
rows, and  life  by  His  death." 


GOOD  FRIDAY. 


101 


prayers,  which  we  offer  before  thee  for 
all  estates  of  men  in  thy  holy  Church, 
that  eveiy  member  of  the  same,  in  his 
vocation  and  ministiy,  may  truly  and 
godly  serve  thee;  through  our  Lord 
and  Saviour  Jesus  Christ.     Amen. 


Wisd    xi.  23—26. 
Matt.  V.  45. 
Ezra  xviii.  30. 
Rom.  X.  1. 
2  Cor.  iv.  3,  4. 
Hos.  iv.  6. 
Isa.  V.  24. 
Luke  XV.  4 — 6. 
Johnx.  U.14— 

16. 
Matt.  vi.  10—13. 


o 


MERCIFUL  God,  who  hast 
made  all  men,  and  hatest  nothing 
that  thou  hast  made,  nor  wouldest  the 
death  of  a  sinner,  but  rather  that  he 
should  be  converted  and  live ;  Have 
mercy  upon  all  Jews,  Turks,  Infidels, 
and  Heretics,  and  take  from  them  all 
ignorance,  hardness  of  heart,  and  eon- 
tempt  of  thy  Word ;  and  so  fetch  them 
home,  blessed  Lord,  to  thy  flock,  that 


ut  gratiffi  tuffi  munere  ab  omnibus  tibi 
gradibus  fideliter  serviatur.  Per  Do- 
minum.     In  imitate  ejusdem. 


0 


Pro  Hereticis.     Oratio  [vii.]. 


Salisbury  Use. 


MNIPOTENS  sempiteme  Deus,  °Tu"p°''¥;^lpei 
qui    salvas   omnes   homines,   et     vocat'!Ge''nt. 

1  •  1.4. 

nemmem  vis  jierire ;  respice  ad  aninias 
diabolica  fraude  deceptas,  ut  omni 
liEeretiea  pravitate  deposita,  errantium 
corda  resipiscant,  et  ad  veritatis  tuaj 
redeant  unitatem.     Per  Domiuum. 

Pro  Perfidis  Judais.     Oratio  [viii.]  Salisbury  Use. 

O,  '±  T\  '   Greg.  Gelas.  ut 

mmpotens  sempiterne   Deus,    qui     supja. 

etiam  Judaicam  pcrfidiam  a  tua  mise- 


known  strains.  The  "  Reproaches "  are  a  striking  expansion  of 
Micah  iii.  3,  4,  in  which  the  loving-kindness  of  the  Lord  is  con- 
trasted with  the  ingratitude  of  those  whom  He  came  to  save, 
carrying  the  idea  through  each  step  of  the  P:ission.  The  follow- 
ing are  the  versicles  used  :  tlie  responses  also  being  indicated. 
After  the  first  three  versicles  was  sung,  "Holy  God,  Holy  and 
Mighty,  Holy  and  Immortal ;  have  mercy  upon  us ;"  and  after 
the  others,  "  0  My  people  ....  answer  unto  Me,"  much  as  the 
Invitatory  to  the  Venite  was  sung. 

0  My  people,  what  have  I  done  unto  thee,  and  wherein  have  I 
wearied  thee  ?  answer  unto  Me.  For  I  brought  thee  up  out  of 
the  land  of  Egypt,  and  thou  hast  prepared  the  cross  for  thy 
Saviour.     [Trisagion.] 

1  led  thee  forty  years  in  the  wilderness,  and  fed  thee  with 
manna,  and  brought  thee  into  a  goodly  land.     [Trisagion.] 

Wliat  more  could  I  have  done  unto  thee  that  I  have  not  done  ? 
I  planted  thee  indeed  My  choicest  Vine,  and  thou  art  become 
bitter  unto  Me ;  for  thou  hast  given  Me  vinegar  to  drink,  and 
hast  pierced  the  side  of  thy  Saviour.     [Trisagion.] 

For  thy  sake  did  I  scourge  Egypt  with  its  first-born,  and  thou 
didst  deliver  up  Me  to  be  scourged.     [O  My  people  .  .  .  .] 

I  led  thee  forth  out  of  Egypt,  and  drowned  Pharaoh  in  the 
Red  Sea,  and  thou  didst  deliver  up  Me  to  the  chief  priests. 
[O  My  people  .  .  .  .] 

I  opened  the  sea  before  thee,  and  thou  hast  opened  My  side 
with  a  spear.     [O  My  people  .  .  .  .] 

I  went  before  thee  to  lead  thee  in  a  cloudy  pillar,  and  thou 
didst  lead  Me  into  the  hall  of  Pilate.     [O  My  people  .  .  .  .] 

I  fed  thee  with  manna  in  the  wilderness,  and  thou  didst  fall 
upon  Me  with  scourgings  and  buifetings.     [O  My  people  .  .  .  .] 

I  gave  thee  to  drink  living  water  out  of  the  Rock,  and  thou 
didst  give  Me  gall  and  vinegar.     [O  My  people  .  .  .  .] 

For  thy  sake  did  I  smite  the  kings  of  the  Canaanites,  and  thou 
didst  smite  Me  on  the  head  with  a  reed.     [O  My  people  .  .  .  .] 

I  gave  thee  a  royal  sceptre,  and  thou  gavest  to  My  head  a 
crown  of  thorns.     [O  My  people  .  . .  .] 

I  lifted  thee  up  in  great  strength,  and  thou  didst  lift  Me  up 
to  bang  upon  the  Cross.     [0  My  people  .  .  .  .] 

During  this  ceremony  the  red  copes  and  chasuble  which  were 
worn  in  the  other  offices  of  the  day  were  set  aside,  and  black 
copes  alone  were  used  ;  the  utmost  aspect  of  sorrow  and  mourn- 
ing for  sin  being,  at  the  same  time,  thrown  over  the  church  and 
nil  the  ^ns^/•«/«e?^^a  of  Divine  Service,  by  means  of  black  hangings, 
a  custom  which  has  never  been  discontinued. 

It  is  a  very  ancient  practice  of  the  Church  to  abstain  from 
celebrating  the  Holy  Conmiumon  on  Good  Friday.  On  Maundy 
Thursday  (as  has  been  already  shown)  a  portion  of  the  Sacra- 


ment then  consecrated  was  reserved  in  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  day  itself.  This  Mass  of  the 
Pre-sanctified  is  an  institution  of  very  ancient  date,  being  found 
in  the  Sacrainentaries  from  which  our  modern  offices  are  so  largely 
derived  :  and  since  it  is  traceable,  on  good  evidence,  as  far  back  as 
the  time  of  St.  Augustine,  it  seems  to  represent  the  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. 
In  the  Eastern  Church  there  is  no  recognition  of  the  Eucharist 
at  all  on  this  day  ',  there  being  in  fact  almost  a  total  absence  of 
prayer  idtogether,  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,  although  this  custom  appears  to  be  of  primitive  origin, 
it  has  not  been  preserved  in  its  primitive  form.  In  the  Church 
of  England  before  the  Reformation  the  practice  bad  grown  up  of 
the  priest  alone  receiving  on  Good  Friday  the  holy  Sacrament 
which  had  been  consecrated  on  Maundy  Thursday  ;  and  this  is 
still  the  practice  of  the  Latin  Church.  The  Sacramentary  of  St. 
Gregory  clearly  indicates  that  in  the  early  Church  others  com- 
municated with  him  as  on  other  days.  The  ruln-ic  directs,  "  Cum 
dixerint  Amen,  sumit  de  sancta,  et  ponit  in  caliceni,  nihil  dicens. 
Ut  communicant  omnes  cum  silentio,  et  expleta  sunt  universa." 
[Menard's  ed.,  p.  70.]  In  the  tenth  century  a  Canon  of  the 
Church  of  England  which  enjoins  the  reservation  on  Holy  Thurs- 
day and  certain  ceremonies  to  be  used  on  Good  Friday,  adds  respect- 
ing the  latter  day,  "  Then  let  him,"  i.  e.  the  priest,  "go  to  honsci, 
and  whosoever  else  pleases."  [Johnson's  Canons,  i.  40k]  In  fact, 
Marteue  proves  that  Communion  of  the  Laity  as  well  as  of  the 
priest  on  this  day  was  the  prevailing  custom  of  the  Church  until 
the  tenth  century  at  least ;  and  there  are  strong  grounds  for  believ- 
ing that  the  practice  continued  down  to  the  time  of  the  Reformation. 
The  exact  intention  of  the  English  rite  is  not  easy  to  ascertain. 
The  appointment  of  an  Epistle  and  Gospel  is  (under  the  circum- 
stances in  which  the  Prayer  Book  vpas  set  forth)  a  prima  facie 
evidence  that  Consecration  on  Good  Friday  was  intended  to 
supersede  the  Mass  of  the  Pre-sanctified  which  had  been  hitherto 
used;  and  Comnumion  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 
shown  by  those  who  set  forth  our  first  English  Prayer  Book. 
Such  a  deviation  can  only  be  accounted  for  by  supposing  that 

'  No  consecration  of  the  Holy  Eucharist  is  allowed  during  Lent  in  the 
Eastern  Church  except  on  Saturday  and  Sunday.  The  feast  of  the  Annun- 
ciation is  the  only  exception  to  this  rule.  Communicants  on  all  other  dayi 
receive  the  pre-sanctified  elements. 


102 


EASTER  EVEN. 


they  may  be  saved  among  the  remnant 
of  the  true-  Israelites^  and  be  made  one 
fold  under  one  Shepherd,  Jesus  Clu-ist 
oui-  Lord,  who  liveth  and  reigneth 
with  thee  and  the  Holy  Spirit,  one 
God,  world  without  end.     Amen. 


ricordia  non  repellis :  exaudi  preces 
nostras  quas  pro  illius  populi  obcoeea- 
tione  deferimus ;  ut  agnita  veritatis 
tuse  luce  quas  Christus  est,  a  suis 
tenebris  eruatur.  Per  eundem  Do- 
minum  nostrum. 

Pro  Paganis.     Oratio  [ix.].  Salibbury  Use. 

Omnipotens   sempiterne  Deus,    qui  ^''s-  '^^''"-  "' 

A  -T  J     M  supra. 

non  vis  mortem  peceatorum,  sed  vitam 
semper  inquiris,  suscipe  propitius  ora- 
tionem  nostram ;  et  libera  eos  ab  idolo- 
rum  eultura ;  et  aggrega  eeclesise  tuse 
sanctae  ad  laudem  et  gloriam  nominis 
tui.     Per  Dominum. 


Modern  English. 

Epistle.          Uob.  .i;.  1— 25. 
GosPEii.           John  six.  1 — 37. 

Salisbury  Use. 

j  Hosca  V.  15. — vi.  6. 
\Exod.  xii.  1-11. 
Joha  xviii.  aud  xix. 

Modern  Soman. 

Hosea  vi.  1 — 6. 
Exod.  xii.  1—11. 
John  xviii.  and  xix. 

Eastern. 

[A.D.  1661.] 

Rom.  vi.  3—5.  10 

—12. 
Col.  Hi.  3.  5. 
Tit.  ii.  11— 14. 
1  Cor.  XV.  21,  22. 
Ps.  ix.  13. 
John  vi.  39. 
Rom.  xiv.  0. 


EASTER  EVEN. 
The  Collect. 

GRANT,  O  Lord,  that  as  we  arc 
baptized  into  the  death  of  thy 
blessed  Son  our  Saviour  Jesus  Christ, 
so  by  continual  mortifying  our  corrupt 
affections  we  may  be  bm-ied  with  him  ; 
and  that  through  the  grave,  and  gate 
of  death,  we  may  pass  to  our  joyful 
resurrection ;  for  his  merits,  who  died, 
and  was  buried,  and  rose  again  for  us, 
thy  Son  Jesus  Christ  our  Lord.   Amen. 


VIGILIA  PASCHiE. 


Salisbury  Use. 


r Resuscitet  vos  de  vitiorum  [OKg.  Bcm-- 

dictio  in  Dom. 


i.  post  Pasch. 
Oct.] 


sepulchris,  qui  Eum  resuscitavit  a  mor- 
tuis.  Amen.  Ut  cum  Eo  sine  fine 
feliciter  vivatis  quern  resm-rexisse  a 
mortuis  veraciter  creditis.     Amen.] 


Vf\  IMOST  gracious  God,  look  upon  [ab-  i637.i 
L  v^    us  in  mercy,  and  grant  that  as 
we  are  baptized  into  the  death  of  thy 
Son  our  Saviour  Jesus  Christ;  so  by 


strong  reasons  against  reservation  were  present  to  the  Reformers, 
but  that,  at  the  same  time,  they  did  not  contemplate  depriving 
the  Cliurcli  of  Christ's  Sacramental  Presence  on  this  Holy  Day, 
and  therefore  enjoined  the  ordinary  service  with  consecration. 

The  practice  of  the  Church  of  England  since  the  Reformation 
certainly  seems  to  have  been  to  celebrate  the  Holy  Communion  on 
this  day.  On  Good  Friday  in  15G1  [March  31]  Queen  Elizabeth 
openly  thanked  one  of  her  preachers  in  her  Chapel  for  his  sermon 
in  defence  of  the  Real  Presence,  wbicii  seems  to  show  that  the 
Holy  Eucharist  was  then  celebrated.  [Heylin's  Ref.  U.  317.  Ecel. 
Hist.  Soc.  cd.]  And  in  Bishop  Andrewes'  Sermons  on  the  Passion 
there  are  allusions  to  it,  which  put  the  matter  beyond  a  doubt. 

The  conclusions  that  may  be  drawn  are,  (1)  that  the  Church  of 
England  never  intended  so  far  to  depart  from  ancient  habits  as 
to  be  without  the  Sacramental  Presence  of  C'hi-ist  on  the  Day 
when  His  Sacrifice  is  more  vividly  brought  to  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-sauctified  and  substitute  Consecration :  (3)  that  it  is  a  less 
evil  to  depart  from  ancient  usage  by  consecrating  on  this  day 
than  to  be  without  the  Sacramental  Presence  of  our  Lord. 

EASTER  EVE. 
The  day  between  Good  Friday  and  Easter  Day  commemorates 
the  Descent  of  our  Blessed  Lord's  soul  mto  Hell,  and  the  rest  of 
His  body  in  the  gi-ave.     In  the  Gospel  we  are  told  that  this 


Sabbath  d.ay  was  "  an  high  day  "  in  the  Jewish  ritual.  It  waa 
the  day  when  .all  were  to  be  present  before  the  Lord  [Exod.  xxiii. 
17],  and  when  the  sheaf  of  the  first-fruits  was  to  be  offered. 
[Lev.  xxiii.  10, 11.]  In  the  Christi.an  Church  it  at  once  acquired 
the  name  of  the  "  Great  Sabbath,"  being  so  called  in  the  Epistle 
of  the  Church  of  Smyrna  respecting  the  martyrdom  of  St.  Poly- 
carp.  The  ancient  Epistle  and  Gospel  referred  to  Holy  Baptism, 
and  to  our  Lord's  Resurrection  :  those  now  appointed  were  intro- 
duced into  the  Prayer  Book  of  15-19.  The  ancient  Collect  was, 
"  O  God,  who  didst  illuminate  this  most  holy  night  by  the  glory 
of  our  Lord's  resurrection ;  preserve  in  Thy  new-boni  family  tho 
spirit  of  adoption  which  Thou  bast  given :  that  being  renewed 
both  in  body  and  mind,  they  may  render  unto  Thee  a  pure 
service,  through  the  same  our  Lord."  This  was  not  adopted  in 
the  translated  Offices  of  the  Church  (probably  because  it  had 
some  reference  to  the  blessing  of  the  new  fire  and  the  Paschal 
candle) ;  nor  was  any  Collect  provided  for  the  day  until  1637, 
when  that  printed  above  was  inserted  in  the  Prayer  Book  pro- 
pared  for  Scotland.  This  is  thought  to  have  been  the  composition 
of  Archbishop  Laud,  aud  was  the  foundation  of  the  present 
Collect,  which  is  first  found  in  Cosin's  writing  in  the  margin  of 
the  Durham  book.  Even  this  modem  CoUect  keeps  up  a  memo- 
rial of  the  primitive  custom  of  the  Church  in  administering 
Baptism  on  Easter  Eve.  But  the  practice  having  fallen  into 
disuse ',  the  devotional  tone  of  the  day  is  brought  into  a  more 


-\  Preface  to  the  Baptismal  Offices,  which  was  erased  Irora  the  Prayer 


EASTER  DAY. 


103 


oui-  trae  and  hearty  repentance  all  our 
sins  may  be  bmied  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  judgment 
against  us  ;  and  that  for  the  merit  of 
Jesus  Christ,   that   died,  was  buried. 


and  rose  again  for  us. 


Amen.'] 


Modern  English. 

Salislury  Use. 

Modern,  Soman. 

Hastern. 

Epistle. 

1  Pet.  Hi.  17—22. 

Col.  iii.  1—4.. 

Col.  iii.  1—4. 

Eom.  vi.  3—11. 

Gospel. 

Matt,  xxvii.  57—66. 

Matt,  xxviii.  1—7. 

Matt,  xxviii.  1—7. 

Matt,  xxviii. 

EASTER  DAY. 
T  At  Morning  Prayer,  instead  of  the  Psalm, 
0  come,  let  us  sing,  ^c,  these  Anthems  shall 
he  sung  or  said. 

1  Cor.  V.  7,  8.  /^HRIST  our  passover  is  sacrificed 
\j  for  us  t  therefore  let  us  keep  the 
feast.  Not  with  the  old  leaven,  nor 
with  the  leaven  of  malice  and  wicked- 
ness t  but  with  the  unleavened  bread 
of  sincerity  and  ti-uth. 


Mom.  vi.  9- 
11. 


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  « 


IN  DIE  PASCH^. 
T  Statio    et   ordo  processionis   in  die  Paschce  Salisbury  Use. 
ante  matuiinas  eutn  cruce.     Pulsatis  omni' 
hus  campanis  cantetur  antiphona. 
\_Comnmnio. 

PASCHA  nostrum  immolatus  est 
Chiistus :  Alleluia.  Itaquu  epule- 
mur,  in  azymis  sinceritatis  et  veritatis. 
Alleluia,  Alleluia,  Alleluia.] 


CHRISTUS  resurgens  ex  mortuis 
jam  non  moritiu- :  mors  iUa  ultra 
non  dominabitur.  Quod  enim  mortuus 
est,  peccata  mortuus  est  semel :  quod 


direct  and  close  analogy  with  the  Holy  Week  liiatory  of  our 
Blessed  Lord  by  the  commemoration  of  His  burial,  in  the  Gospel, 
and  His  Descent  into  HcU,  in  the  Epistle.  [See  notes  to  the 
Apostles'  Creed.] 

The  Vigil  of  Easter  has  always  been  celebrated  with  much  cere- 
mony, even  from  primitive  times.  It  is  mentioned  by  Tertullian 
[Ad  Uxorem  ii.  4],  aud  in  the  Apostolical  Constitutions  [v.  20], 
by  Eusebius  [vi.  9],  Lactantius  [vii.  19],  St.  Chrysostom,  and 
St.  Jerome.  St.  Gregory  Nazianzen  [Orat.  xlv.  in  Pasch.]  speaks 
of  the  churches  being  so  lighted  up  that  it  seemed  like  day,  and 
this  he  speaks  of  as  a  symbolical  usage,  (in  the  spirit  of  the 
ancient  Collect  given  above,)  memorializing  the  glorious  illumina- 
tion brought  on  the  world  by  the  Resurrection  of  the  Sun  of 
Righteousness.  The  services  continued  until  after  midnight,  to 
welcome  the  early  dawn  of  the  Resurrection;  and  also  from  a 
tradition  (current  among  the  Jews  as  weU)  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  Benedic- 
tion on  this  day  for  use  in  the  succeeding  year. 


Book  in  1661,  began :  "It  appeareth  by  ancient  writers,  tbat  the  sacrament 
of  Baptism  in  the  old  time  was  not  commonly  ministered  but  at  two  times 
in  the  year,  at  Easter  and  Whitsuntide;  ....  which  custom  (now  being 
grown  out  of  use),  although  it  cannot,"  &c.     [See  notes  to  Baptism.] 

'  "  Heec  est  nox,  quae  nobis  propter  adventum  regis,  ac  Dei  nostri  per- 
vigilio  eelebratur:  cujus  noctis  duplex  ratio  est,  quod  in  ea  et  vitam  turn 
recepit,  cum  passus  est;  et  postea  orbis  teriEe  regnum  recepturus  est. 
Hie  est  enim  Liberator,  et  Judex,  et  Ultor,  et  Rex,  et  Deus,  quem  nos 
Christum  vocamus."— Lactant.  vii.  19. 


There  has  ever  been  something  of  festive  gladness  in  the  cele- 
bration of  Easter  Eve,  which  sets  it  apart  from  Lent,  notwith- 
standing the  fast  still  continues.  To  the  disciples  it  was  a  day  oi 
mourning  after  an  absent  Lord  ;  but  the  Church  of  the  Resurrec- 
tion sees  already  the  triumph  of  that  Lord  over  Satan  and  Death. 
In  the  promise  of  the  prophetic  words,  "  I  will  ransom  them  from 
the  power  of  the  grave ;  I  will  redeem  them  from  death :  0  death, 
I  will  be  thy  plagues;  O  grave,  I  will  bo  thy  destruction"  [Hos. 
xiii.  14],  she  sees  afar  off  the  dawn  of  the  ResuiTection,  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  Excelsis  Deo, 
with  its  response,  Et  in  terra  pax  hominibus,  while  the  bells  o! 
the  church  were  ringing  in  the  joys  of  Easter  2.  At  Milan,  "  Ad 
Missam  in  ecclesia  majore,"  the  announcement  of  our  Lord's 
Resurrection  was  thrice  made  in  the  words,  "  Christus  Domiuua 
resurrexit,"  when  the  response  thrice  followed,  "  Deo  gratias." 

'    EASTER  DAT. 

They  who  went  about  "preaching  Jesus  and  the  Resurrec- 
tion," and  who  observed  the  first  day  of  the  week  as  a  continual 
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  the  principal  festival  of  the  year,  there- 
fore, in  the  very  first  ago  of  the  Church,  and  Easter  had  become 


3  This  custom  is  observed  on  Christmas  Eve  at  Magdalen  College,  Oxford. 


104 


EASTER  DAY. 


but  in  that  he  liveth,  he  liveth  unto 
God.  Likewise  reckon  je  also  your- 
selves to  be  dead  indeed  unto  sin  t  but 
alive  unto  God  through  Jesus  Christ 
our  Lord. 


1  Cor.  XV.  20     /^  HRIST  is  risen  from  the  dead  : 
~--'  \J     and  become   the   first-fruits   of 

them  that  slept.  For  since  by  man 
came  death  »  by  man  came  also  the 
resm-rection  of  the  dead.  For  as  in 
Adam  all  die  t  even  so  in  Christ  shall 
aU  be  made  alive. 

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. 

Actsu,24,  A   LIMIGHTY   God,  who   through 

i°Pet.'i!'3.'''        J!jL   thine  only-begotten  Son  Jesus 
J  Cor.  iv.  57. 23.  Chiist  hast  ovcrcome  death,  and  opened 


autem    vivit, 
Alleluia. 


vivit    Deo.      Alleluia^ 


Oraho.  Salisbury  Use. 

DEUS,  qui  hodierna  die  per  uni-  °  afe  saicto'" 
genitum  tuum  Eetemitatis  nobis     p^'J'fn  Dom 
aditum,  devicta  morte,  reserasti;  vota     Do^i^i^.'per 


long  familiar  to  all  parts  of  the  Christi.an  world  so  early  as  the 
days  of  Polycarp  and  Anicetus,  who  had  a  consultation  at  Rome 
in  A.D.  158,  as  to  whether  it  should  he  observed  according  to  the 
reckoning  of  Jewish  or  Gentile  Christians.  [Irenajus  in  Euseb.  v. 
2i.]  Eusebius  also  records  the  fact  that  Melitns,  Bishop  of 
Sardis  about  the  same  time,  wrote  two  books  on  the  Paschal 
festival  [Euseb.  iv.  26],  and  Tertullian  speaks  of  it  as  annually 
celebrated,  and  the  most  solemn  day  for  Baptism.  [De  Jejun.  14. 
De  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  the  "most  holy 
Feast,"  "  the  great  Day"  [Cone.  Ancyra  \-i.],  the  Feast  of  Feasts, 
the  Great  Lord's  Day,  and  the  Queen  of  Festivals.  [Greg.  Naz. 
Orat.  in  Pasch.] 

The  original  name  of  the  Festival  was  one  which  also  included 
Good  Friday,  UdaxOy  which  was  derived  from  the  Aramaic  form 
of  the  Hebrew  name  for  Passover.  This  name  was  also  retained 
in  the  Latin :  and  in  the  time  of  Leo  the  Great,  when  the  dis- 
tinction begim  to  be  made  of  the  Pascha  Dominica;  Passionis,  and 
the  Pascha  Dominicae  Eesurrectionis,  Dies  Pascha;  began  to  be 
understood  chiefly,  and  soon  alone,  of  Easter.  In  England  the 
same  name  was  also  once  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  England. 
Tlie  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  hap- 
pened about  the  time  of  the  vernal  equinox  [De  ratione  Tem- 
porum,  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  tirstan, 
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  dark- 
ness of  the  grave.  The  popular  name  for  the  day  among  Oriental 
Christians,  is  AoMTpci,  the  Bright  Day,  in  which  the  same  idea  is 


to  be  observed.     In  old  English  Calendars  Easter  is  called  "  the 
uprising  of  oure  Lord,"  and  "  the  Afenrysing  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  obsen-ance  of  Easter. 
In  the  Western  Church  the  festival  was  always  kept  on  the  first 
day  of  the  week,  as  being  the  actual  day  which  our  Lord  had  con- 
secrated by  His  Resurrection ;  but  the  Churches  of  Asia  kept  it 
on  the  third  day  after  the  14th  of  the  Jewish  month  Xisau,  what- 
ever day  of  the  week  this  might  be.  In  the  second  and  third 
centuries  there  was  much  controversy  respecting  this  difierence 
of  computation ;  but  the  first  Canon  of  the  Comicil  of  Aries  [a.d. 
314]  ordered  Easter  to  be  celebrated  on  one  day  every  where,  and 
the  Council  of  Xicasi  [a.d.  325]  authoritatively  ruled  that  Easter 
was  to  be  kept  on  the  Lord's  Day  '.  There  being  also  much 
difficulty  in  determining,  without  scientific  help,  which  Sunday 
in  March  or  April  was  the  proper  one,  the  same  Council  directed 
that  the  Church  of  Alexandria  should  send  timely  notice  to  other 
principal  Churches  of  the  day  on  which  the  true  Easter  would 
occur  in  the  ensuing  year,  and  that  thus  an  uniform  practice 
should  be  maintained  throughout  the  Christian  world  -.  It  was 
not,  however,  until  the  eighth  century  that  the  computation  of 
Easter  was  settled  on  sutficiently  accurate  calculations  to  en- 
sure uniformity ' ;  and  the  Church  of  England  retained,  for 
some  ages,  a  modified  form  of  the  Jewish  method,  which  was 


>  There  is  no  Canon  of  this  Council  on  the  subject,  but  that  its  decision 
was  authoritative  may  be  certainly  inferred  from  the  manner  in  which  it  is 
recorded  in  Theodoret  i.  9,  10,  Socrates  i  9,  and  Euseb.,  Lifeof  Constantine, 
iii.  IS. 

>  There  is  a  relic  of  this  practice  in  the  Arabrosian  Rite,  where  the  fol- 
loATing  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  annueute  Dei  et  Domini 
nostri  Jesu  Christi  misericoidia,  die  tali  mensis  talis  Pascha  Domini  cele- 
brabimus." 

s  See  note  on  the  "  Tallcs  to  find  Easter." 


MONDAY  IN  EASTER  WEEK. 


105 


Phil.  i.  6.  ii.  13. 
ileh.  xiii.  20,  21. 


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  continual  help  we  may  bring 
the  same  to  good  effect ;  through  Jesus 
Christ  our  Lord,  who  liveth  and 
reigneth  with  thee  and  the  Holy 
Ghost,  ever  one  God,  world  without 
end.     Amen. 


nostra,  quse  prseveniendo  aspiras,  etiam 
adjuvando  prosequere.  Per  eundem 
Dominum  nostrum  Jesum  Christum 
Filium  timm.     Qui  tecum. 


^loriam  Resur- 
rectionis  vita? 
£Eternje  adituni 
patefecit.' 


Modern  T^nglish. 

Salislury  Use. 

Modern  Roman. 

J£astern. 

Epistle. 

Col.  iii.  1—7. 

1  Cor.  V.  7,  8. 

1  Cor.  V.  7,  8. 

Acts  i.  1—8. 

Gospel. 

Jolin  XX.  1—10. 

Mark  xvi.  1 — 7. 

Mark  xvi.  1—7. 

John  i.  1—17. 

MONDAY  IN  EASTER  WEEK. 
The  Collect. 

[AD.  1549,]  A    LMIGHTY   God,    who    through 

Xi_  thy  only-begotten  Son  Jesus 
Christ  hast  overcome  death,  and  opened 
unto  us  the  gate  of  everlasting  life ; 
We  humbly  beseech  thee,  that,  as  by 


FERIA  II.,  POST  PASCHA. 


Salisbury  T'se. 


not  wholly  banished  from  the  Northern  parts  of  the  island  until 
A.D.  714.  These  two  methods  of  computing  Easter  m.ay  be 
shortly  explained  by  adding  that  the  Jewish  or  "  Qu.artodeciman" 
computation  aimed  at  observing  the  very  day  of  our  Lord's  Resur- 
rection (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 :  Polycarp, 
who  advocated  the  Jewish  system,  declared  that  it  was  derived 
from  St.  John,  with  whom  he  was  contemporary ;  while  the 
Bishops  of  Rome  and  others  believed  themselves  to  be  following 
a  custom  handed  down  to  them  from  St.  Peter  aud  St.  Paul. 

The  Anthems  instead  of  "  Venite  exultemus  "  represent  the  pri- 
mitive 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  tlie  ancient  rite  of  the  Eng- 
lish 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. 


Salishury  Use. 
IT  Staiio  et  ordo  processionis 
in  die  Paschm  ante  mafutinas 
cum  cruce.  Fulsatis  omni- 
bus cami^anis  cantetur  antl' 
phojia. 

Christus vivit    Deo. 

Alleluia,  Alleluia. 

y.  Dicant  nunc  Judaei  quo 
modo  milites  custodieutes  sepul- 
chrum  perdiderunt  regem  ad 
lapidis  positionem  quare  non 
servabant  petram  justitise  ant 
sepultum  reddant  aut  resurgen- 
tem  adorent  nobiscum,  dicentes. 
Alleluia,  Alleluia. 

y.  Snrrexit  Dominus  de  se- 
pnlchro. 

ly.  Qui  pro  nobis  pependit  in 
ligno.     Alleluia. 


Prayer  Book  of  1549. 
^  In  the  morning  afore  Matins^ 
the  people  being  assembled 
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. 

Tlie  Answer. 
And   among   all   people    His 
wonderful  works. 


Oratio. 
Dens,  qui  pro  nobis  Filium 
crucis  patibulum  subire  voluisti, 
ut  inimici  a  nobis  peUeres  po- 
testatem :  concede  nobis  famulis 
tuis  ut  in  resurrectionis  ejus 
gaudiis  semper  vivamus.     Per. 


Let  us  pray. 
O  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  so  to  die  daily  from  sin,  that 
we  may  evermore  live  with  Him 
in  the  joy  of  His  resurrection  ; 
through  the  same  Christ  our 
Lord.     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  stiU 
retained ;  the  Epistle  being  that  previously  in  use  on  Easter  Eve. 
The  second  celebration  had  the  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. 

Inieoit. — When  I  wake  up  I  am  present  with  Thee.  Alleluia. 
Thou  hast  laid  Thine  hand  upon  me.  Alleluia.  Such  knowledge 
is  too  wonderful  for  me.  Alleluia.  Alleluia.  Ps.  O  Lord,  Thou 
hast  searched  me  out  and  proved  me.  Thou  knowest  my  down- 
sitting  and  mine  uprising.     Glory  be. 

EASTER  MONDAY. 
The  extension  of  the  Easter  festival  through  seven  days  is 
mentioned  by  St.  Chrysostom  in  one  of  his  Easter  homilies,  by 
St.  Augustine  in  one  of  his  Epistles  [Iv.  ad  Januar.],  and  in  the 
Code  of  Theodosius,  which  directed  a  cessation  of  labour  during 
the  whole  of  the  week.  The  Sacramentary  of  St.  Gregory  con- 
tains a  service  for  each  day,  as  does  also  the  Salisbury  Missal. 
Yet  there  are  many  ancient  precedents  for  the  course  taken  in 
the  later  English  rite,  which  limits  the  speci.al  services  to  three 


1  See  note  at  p.  1 


106  TUESDAY  IN  EASTER  WEEK.— THE  FIRST  SUNDAY  AITER  EASTER. 

thy  special  grace  preventing  us  thou 
dost  put  into  our  minds  good  desires, 
so  by  thy  continual  help  we  may  bring 
the  same  to  good  effect ;  through  Jesus 
Christ  our  Lord,  who  liveth  and 
reigneth  with  thee  and  the  Holy 
Ghost,  ever  one  God,  world  without 
end.     Amen. 


Modern  English. 
Epistle.         Acts  x.  34 — i3. 
Gospel.  Luke  xxiv.  13 — 35. 


Salishnry  Use. 
Acts  X.  37 — i3. 
Luke  xxiv.  13 — 35. 


Modem  Soman. 
Acts  X.  37 — i3. 
Luke  xxiv.  13 — 35. 


Hastern. 

Acts  i.  12—17  and 

21—26. 
John  i.  18—28. 


TUESDAY  IN  EASTER  WEEK. 
The  Collect. 

ALMIGHTY  God,  who  through 
thy  only-begotten  Son  Jesus 
Christ  hast  overcome  death,  and  opened 
unto  us  the  gate  of  everlasting  Hfe; 
We  humbly  beseech  thee,  that,  as  by 
thy  special  grace  preventing  us  thou 
dost  put  into  our  minds  good  desires, 
so  by  thy  continual  help  we  may  bring 
the  same  to  good  effect ;  through  Jesus 
Christ  our  Lord,  who  liveth  and 
reigneth  with  thee  and  the  Holy 
Ghost,  ever  one  God,  world  without 
end. 


FERLi  III.,  POST  PASCHA. 


Salisbury  Use, 


Modern  English. 

Salisbury  TTse. 

Modern  Roman. 

Eastern. 

Epistle. 

Acts  xiii.  26 — il. 

Acts  xiii.  26—33. 

Acts  xiU.  26—33. 

Acts  u.  14—21. 

Gospel. 

Luke  xxiv.  36—48. 

Luke  xxiv.  36-47. 

Luke  xxiv.  36—47. 

Luke  xxiv.  12 — 35. 

[A.D.  1549,] 

1  Cor.  XV.  3,  4. 
Rom.  iv.  24,  25. 
1  Cor.  V.  7,  8. 


THE  FIRST  SUNDAY  AFTER  EASTER. 

The  Collect. 

ALMIGHTY    Father,    who    hast 
given  thine  only  Son  to  die  for 
our  sins,  and  to  rise  again  for  our  jus- 


DOMINICA  I.,  POST  PASCHA. 


Salisbury  Use. 


rTTJER    Chi-istum    Dominum    nos-  prscf.  antiq. 
I — L     trum.     Qui  innocens  pro  impiis     Paim'is,  Feria 
voluit  pati,  et  pro  sceleratis  indebite     Li'turg.  u.  564. 


days.  At  tlie  Council  of  Mayence  [a.d.  813]  a  canon  was  passed 
which  restricted  the  celebration  of  Easter  to  four  days.  The 
thirty-seventh  Canon  of  iElfric  [A.D.  957]  directs  the  clergy  to 
charge  their  people,  that  tliey  keep  the  first  four  days  of  Easter 
free  from  all  servile  work.  A  Council  of  Constance  [a.d.  1094] 
enjoined  that  Pentecost  and  Easter  should  both  be  celebrated 
with  tliree  festival  days ;  and  these  rptrinepos  irpoSccrju/a  are  spoken 
of  even  by  Gregory  Thaumaturgus  in  the  third  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  the  margin  of  his   Durham  Prayer  Book,  Bishop  Cosin 
wrote  out  for  use  on  this  day  the  Collect,  "  0  God,  who  for  our 

redemption "  which  had  been  formerly  appointed  for  the 

procession  before  Mattins. 


Iktroit. — The  Lord  hath  brought  you  into  a  land  flowing 
with  milk  and  honey.  Alleluia.  Wherefore,  let  the  law  of  the 
Lord  be  ever  in  your  mouth.  Alleluia.  Ps.  0  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  U3.  )^.  Glory  to  God  in  the  highest.  R.  On 
earth  peace,  good  will  towards  men. 


EASTER  TUESDAY. 

Until  1661,  the  Collect  originally  appointed  for  the  second  cele- 
bration on  Easter  Day  was  appointed  for  use  on  this  day. 

Inteoit. — He  shall  give  him  the  water  of  wisdom  to  drink. 
Alleluia.  She  shall  be  established  in  them,  and  shall  not  be 
moved.  Alleluia.    And  shall  exalt  them  for  ever.  Alleluia.  Allc- 


THE  SECOND  SUNDAY  AFTER  EASTEE. 


107 


1  John  iii.  2,  3. 
1  Pet.  II.  I,  2. 


tification;  Grant  us  so  to  put  away 
the  leaven  of  malice  and  wiekednesSj 
that  we  may  alway  serve  thee  in  pure- 
ness  of  living  and  truth ;  through  the 
merits  of  the  same  thy  Son  Jesus 
Christ  our  Lord.     Amen. 


eondemnari.  Cujus  mors  delicta  nos- 
tra detorsitj  et  resurrectio  nobis  justi- 
ficationem  exhibuit  .  .  .  .] 


Modern  English. 

Epistle.        1  John  v.  4 — 12. 
Gospel.         John  xx.  19—23. 


Salisbury  Use. 

Sunday.  Ferial. 

1  Cor.  V.  7,  8.         1  John  v.  4—10. 

Mark  xvi.  1-7.      John  xx.  19—31. 


Modern  Soman. 

1  John  V.  4—10. 
John  XX.  19—31. 


Eastern. 

Actsv.  12— 20. 
John  XX.  19—3] . 


[A.D.  1549.] 

1  Cor,  V.  7. 
1  Pel.  ii.  21,  22. 
Eph.  V.  1,  2. 
Col.  i.  12—14. 
John  xiii.  15. 
Heb.  xii.  1,  2. 


THE  SECOND  SUNDAY  AFTER  EASTER. 
The  Collect. 

ALMIGHTY  God,  who  hast  given 
thine  only  Son  to  be  unto  us 
both  a  sacrifice  for  sin,  and  also  an 
ensample  of  godly  life ;  Give  us  grace 


DOMINICA  II.,  POST  PASCHA. 


Salisbury  Use. 


luia.     Ps.  O  give  thanks  unto  the  Lord,  for  He  is  gracious,  and 
His  mercy  endureth  for  ever.     Giory  be. 

LOW  SUNDAY. 

All  the  days  between  Easter  and  its  Octave  have  "  in  Albis  " 
added  to  them  in  the  Sacramentary  of  St.  Gregory,  but  the 
Sunday  after  Easter  is  called  Dominica  octavas  Paschse.  From  a 
very  ancient  period,  however,  it  has  been  cailed  "  Dominica  post 
albas,"  or  (as  in  the  Ambrosian  Missal),  "  Dominica  in  albis  depo- 
sitis,"  and  shortly,  "  Dominica  in  albis,"  because  on  this  day  the 
newly  baptized  first  appeared  without  the  chrisoms  or  white 
robes  which  they  had  worn  every  day  since  their  baptism  on 
Easter  Eve.  The  popular  English  name  of  Low  Sunday  has 
probably  arisen  from  the  contrast  between  the  joys  of  Easter  and 
the  first  return  to  ordinary  Sunday  services.  On  this  Sunday, 
or  sometimes  on  the  fourth  Sunday  after  Easter,  it  was  the 
custom,  in  primitive  days,  for  those  who  had  been  baptized  the 
year  before  to  keep  an  anniversary  of  their  baptism,  which  was 
called  the  Annotine  Easter,  although  the  actual  anniversary  of 
the  previous  Easter  might  fall  on  another  day.  [Micrologus  Ivi.] 
The  Epistle  evidently  bears  on  this  custom,  and  sets  forth  the 
new  birth  of  Baptism  as  the  beginning  of  an  abiding  power  of 
overcoming  the  world  tlu"0ugh  its  connexion  with  the  Risen 
Christ,  the  source  of  our  regeneration.  The  ancient  WTiter  just 
referred  to  suggests  the  reflection,  that  if  we  celebrate  the  anni- 
versary of  that  day  when  we  were  born  to  eternal  death  through 
original  sin,  how  much  rather  ought  we  to  keep  in  memory  the 
day  when  we  were  new  born  into  eternal  life '  ? 

The  CoUect  appointed  for  this  Sunday  in  1549  was  that  now 
in  use,  the  one  originally  belonging  to  the  second  communion  of 
Easter  Day.  In  1552,  when  the  special  service  for  this  second 
communion  was  discontinued,  the  Collect  at  present  in  use  on 
Easter  Day  was  substituted.  In  both  cases  Low  Sunday  was 
regarded  as  the  Octave  of  Easter,  according  to  the  ancient  rite ; 
but  in  1661  the  original  CoUect  of  the  day  was  restored  at  the 
suggestion  of  Cosin,  the  change  that  had  removed  it  from  use  on 
Easter  Day  being  overlooked,  and  thus  the  ritual  symmetry  of 
the  two  services  was  marred. 

Inteoit. — When  I  wake  up  I  am  present  with  Thee.  Alle- 
luia. Thou  hast  laid  Thine  hand  upon  me.  Alleluia.  Such 
knowledge   is   too   wonderful   for  me.     Alleluia.     Ps.   0  Lord, 


'  In  the  Lectionary  of  St.  Jerome  the  Paacha  Annotinum  is  set  down  for 
the  third  Saturday  after  Easter.    The  Epistle  is  Rev.  v.,  and  the  Gospel, 


Thou  hast  searched  me  out  and  proved  me. 
downsitting  and  mine  uprising.     Glory  be. 

HYMNS. 


Thou  knowest  my 


Etensong.  —  Chorus  nova  Rierusalem.  II.  N.  25.  56, 
H.  A.  M.  106. 

Compline. — Jesu  Salvator  sccculi.  H.  N.  30.  57,  H.  A.  M. 
118. 

Mattins.— ^orora  lucis  rutilat.    H.  N.  26.  58,  H.  A.  M.  109. 

Lauds. — Sermone  blando  angelus.  H.  N.  27.  59,  H.  A.  M. 
109. 

Etensono.  —  Ad  cceiiam  Agnl  providi.  H.  N.  29.  64, 
H.  A.  M.  111. 

The  four  last  hymns  are  appointed  to  be  sung  daily  until 
Ascension  Day.  But  on  all  feasts  of  Apostles  and  Evangelists 
during  the  Paschal  Season,  the  following  :— 

EvENSONa  AND  Mattins. — Tristes  erant  ApostoU.  H.  N. . 
37.  77,  H.  A.  M.  109. 

Lauds.— CZaro  paschali  gaudio.    H.  N.  38.  78,  H.  A.  M.  109. 

THE  SECOND  SUNDAY  AFTER  EASTER. 

The  Eucharistic  tone  of  the  Scriptures  used  begins  now  to 
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  the  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  Col- 
lect 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  the  ancient  service  is  there  any  recognition  of  the 
beautiful  parable  which  our  Lord  spoke  of  Himself  in  the  Gospel, 
except  that  the  first  words  of  it  were  taken  for  the  "Com- 
muuio,"  or  sentence  sung  during  the  communion  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  seems  probable  that  Chi-ist'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  bo  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  givo  Thee,  and  the  glory  of  them,  if  Thou  wilt  fall  down 

p  a 


108 


THE  THIED  SUNDAY  AFTER  EASTER. 


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.     Ameti. 


Modern  Englkh. 

Salisbury  Use. 

Modern  Soman. 

Eastern. 

EPISTIE. 

1  Pet.  ii.  19—25. 

1  Pet.  U.  21-25. 

1  Pet.  ii.  21—25. 

Acts  vi.  1 — 7. 

Gosm.. 

John  X.  11—16. 

Jolin  X.  11—16. 

Jolmx.  11-16. 

Mark  xv.  4.3.  xri.  8. 

THE  THIRD  SUNDAY  AFTER  EASTER. 
The  Collect. 

isa.xiix.24.         A   LMIGHTY    God,  who   shewest 
2  Tim.  ii.  19.       jt\.   to  them  that   be   in   error  the 

1  Pet.  ui.  10,  11.  . 

Eph.  V.  s.  13-15.  liffht  of  thy  truth,  to  the  mtent  that 

1  John  i.  3.  6.  °  •'  .  n     ■     1 

Eph.  iy.  1.  they  may  return  into  the  way  of  righte- 

Z     "61.    1.    5 Si 

ousness ;  Grant  unto  all  them  that  are 
admitted  into  the  fellowship  of  Christ's 
religion,  that  they  may  eschew  those 
things  that  are  contrary  to  their  pro- 
fession, and  follow  aU  such  things  as 
are  agreeable  to  the  same ;  through 
our  Lord  Jesus  Christ.     Amen. 


D 


DOMINICA  III.,  POST  PASCHA. 
Oratio. 

EL^S,  qui  errantibus,  ut  in  viam  saiishury  usc. 
possint  redire  justitise,  veritatis     urpost  oct. 

Paichas.    Leu 
in  Murat.  L 

SOI. 


tuce  lumen  ostendis ;  da  cunctis  qui 
Christiana  professione  censentur,  et 
ilia  respuere,  quae  huic  inimica  sunt 
nomini,  et  ea  qute  sunt  apta  sectari. 
Per  Dominum. 


Modern  English. 

S^iicouru  use. 

Modern  Roman. 

Eastern. 

Epistxb. 

1  Pet.  ii.  11—17. 

1  Pet.  U.  Ii-  19. 

1  Pet.  ii.  11—19. 

Acts  ix.  32—42. 

Gospel. 

Jotn  xvi.  16—22. 

JoLn  xvi.  16-'^2. 

Jolin  xvi.  16—22. 

John  V.  1 — IS. 

and  worship  uie,"  for  that  would  have  been  no  victory  at  all : 
but  He  won  them  by  giving  up  His  life  for  them ;  and  the  seem- 
ing extinction  of  all  hope  on  Good  Friday  was  the  step  to  that 
triumph  by  which  the  "  kingdoms  of  tliis  world  have  become 
the  kingdoms  of  the  Lord  and  of  His  Christ,"  the  Shepherd  and 
Bishop  of  our  souls.  The  humble  obedience  of  the  Sou  of  Man, 
"even  unto  death,"  has  made  Him  an  Example  to  aU  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. 

Inteoit.- The  earth  is  full  of  the  goodness  of  the  Lord. 
Alleluia.  By  the  word  of  the  Lord  were  the  heavens  made. 
Alleluia.  Alleluia.  Pa.  Rejoice  in  the  Lord,  0  ye  righteous  j 
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  was  this  Mystical  Presence  of  which 
Christ  six)ke  in  the  words  of  the  Gospel. 

During  the  period  which  is  now  being  commemorated,  the 
Lord  Jesus  was  seen  again  by  His  disciples;  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  for- 
merly spoken  to  them  must  have  recurred  to  their  minds  as 
words  which  had  already  been  in  part  fultilled,  and  of  which  a 
still  more  glorious  fulfilment  was  in  prospect.  Because  He  was 
going  to  the  Father  to  present  His  natural  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  all 
the  faithful  rested  upon  His  visible  Person. 

Thus  had  the  good  Shepherd  comforted  His  flock  before  Hb 
Death :  and  thus  in  the  Divine  Service  of  His  Church  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  who  wUl  look  for  Him  in  faith.  A  Presence  which 
Christ  could  speak  of  in  such  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  strength  of  the  regenerate  which  will  enable 
them  to  fulfil  the  duties  of  the  regenerate. 

Inteoit. — 0  be  joyful  in  God,  all  ye  lands.  Alleluia.  Sing 
praises  unto  the  honour  of  His  Name.  Alleluia.  Make  His 
praise  to  be  glorious.  Alleluia.  Alleluia.  Alleluia.  Pa.  Say 
unto  God,  O  how  wonderful  art  Thou  in  Thy  works,  through 
the  greatness  of  Thy  power.     Glory  be. 


THE  FOURTH  AND  FIFTH  SUNDAYS  AFTER  EASTER. 


109 


Job  xi.  12. 
Eccl.  i\.  3. 
Phil.ii.  13. 
i.  9—11. 
1  Cor.  \U.  31. 
Matt.  vi.  21. 
Heb.  vi.  lS-20. 


o 


THE  FOURTH  SUNDAY  AFTER  EASTER. 

The  Collect. 

ALMIGHTY  God,  who  alone 
canst  order  the  unruly  wills  and 
afiections  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  mani- 
fold changes  of  the  world,  our  hearts 
may  surely  there  be  fixed  where  true 
joys  are  to  be  found ;  through  Jesus 
Christ  our  Lord.     Amen. 


D 


DOMINICA  IV.,  POST  PASCHA. 

Orafio. 
EUS,  qui    fidelium   mentes    Unius  Salisbury  Use. 

efficis  voluntatis,  da  populis  tuis  '^  Don^fn.^os 

Oct.  Faschae. 


id  amare  quod  prsecipis,  id  desiderare 
quod  promittis,  ut  inter  mundanas 
varietates  ibi  nostra  fixa  sint  corda  ubi 
vera  sunt  gaudia.     Per. 


Modern  English. 

Salisburt/  Use. 

Modern  Roman. 

Uaitern. 

Epistlb. 

James  i.  17—21. 

James  i.  17—21. 

James  i.  17 — 21. 

Acts  xi.  19—30. 

Gospel. 

John  xvi.  5 — 14. 

John  xvi.  5 — 15. 

John  xvi.  5 — 15. 

John  iv.  5—42. 

Jame.s  i.  17. 
John  XV.  5. 
Luke  xi.  13. 
2  Cor.  iii.  5. 
Ps.  XXV.  9,  10. 
Phil.  i.  6. 


O 


THE  FIFTH  SUNDAY  AFTER  EASTER. 

The  Collect. 

LORD,  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 
guiding  may  perform  the  same ; 
through  our  Lord  Jesus  Christ.  Amen. 


DOMINICA  v.,  POST  PASCHA. 

Oratio. 

DEUS,  a  quo  cuncta  bona  proee-  Salisbury  Use. 
dunt;    largire  supplicibus  tuis  '^Donflv.'post 
ut  cogitemus  te  inspirante  quoe  recta     °°''  *'''^'='"=- 
sunt,  et  te  gubemante  eadem  faciamus. 
Per  Dominum. 


Modern  English. 

Salisbury  Use. 

Modem  Soman. 

Eastern. 

Epistle. 

James  i.  22—27. 

James  i.  22—27. 

James  i.  22—27. 

Acts  xvi.  16—34. 

Gospel. 

John  xvi.  23—33. 

John  xvi.  23—30. 

John  xvi.  23—30. 

John  ix.  1—38. 

THE  FOURTH  SUNDAY  AFTER  EASTER. 

The  Collect  for  this  day  originally,  i.  e.  in  1549,  stood  in 
English  exactly  as  it  stands  in  the  Latin  :  "  Almighty  God,  which 

dost  make  the  minds  of  all  faithful  men  to  be  of  one  wiU " 

Bishop  Cosin  altered  the  latter  words  to  "  make  all  men  to  he  of 
one  mind,"  but  the  present  form  was  eventually  adopted,  and 
the  idea  of  unity  was  thus  taken  out  of  the  Collect.  The  omis- 
sion 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 
who  had  been  the  Leader  and  Benefactor  of  His  disciples  and 
all  who  were  willing  to  receive  Him ;  but  He  spoke  these  words 
to  them  beforehand  that  they  might  be  comforted  with  some 
foreshadowing  of  the  glory  and  blessing  of  the  New  Dispensation 
which  was  to  be  perfected  in  His  Resurrection  and  Ascension ; 
and  be  prepared  for  perceiving,  when  the  fruit  of  the  Resurrec- 
tion was  ripe  for  gathering,  that  the  departure  of  Christ  to 
heaven  was  a  greater  gain  to  them  through  His  mystical  Pre- 
sence than  His  remaining  upon  earth  could  have  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  the  true  reason  why  all  sorrow,  because  of 
her  Lord's  departure,  should  be  banished  from  the  Church. 
The  Comforter  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. 

Inteoit. — 0  sing  unto  the  Lord  a  new  song.  Alleluia.  For 
He  hath  done  marvellous  things.  Alleluia.  His  righteousness 
hath  He  openly  showed  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. 

ROGATION  SUNDAY. 

The  fifth  Sunday  after  Easter  being  the  first  day  of  the  week 
in  which  the  Rogation  days  occur,  has  taken  its  name  from  them, 
and  is  usually  called  Rogation  Sunday.  The  striking  appro- 
priateness 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  dis. 
tinguished   this   as  the   Sund-ay  concerning  Asking.     Both   thu 


no 


THE  ASCENSION  DAY. 


^fark  xvi.  19. 
Acts  i.  9. 
Ps.  xxiT.  7—10. 
Matt.  Ti.  20.  21.. 
Col.  iii.  1—4. 
Eph.  ii.  4—6.  19. 


THE  ASCET^SION-DAY. 

The  Collect. 

GRANT,    we    beseech    thee.    Al- 
mighty God,  that  like  as  we  do 
believe    thy    only-begotten    Son    our 


IN  DIE  ASCENSIONIS  DOMIKI. 
Oratio. 


CONCEDE    qusesumus    OmnipotenS  Salisbury  Use. 
Deus,  lit  qui  hodierna  die  uni-  ^Domini*'""" 
genitum  tuum  Redemptorem  nostrum 


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  pro- 
bable theory.  The  Collect  has  an  evident  connexion  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." 

IXTBOIT. — 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.  0  be 
joyftil  in  the  Lord,  all  ye  lauds.  Sing  praises  unto  the  honour  of 
His  Name.     Make  His  praise  to  be  glorious.     Glory  be. 

THE  ROGATION  DATS. 

On  the  authority  of  St.  Gregory  of  Tours  (who  wrote  in  the 
latter  part  of  the  sixth  century)  the  institution  of  the  Rogation 
Days  is  attributed  to  Mamertus,  Bishop  of  the  French  diocese  of 
Vieune,  A.D.  452.  A  terrible  calamity  is  said  to  have  occurred 
to  the  diocese  or  city  of  Vienne  (by  earthquake  and  fire,  and  by 
the  incursion  of  wolves  and  other  wild  beasts),  on  account  of 
which  Mamertus  set  apart  the  three  days  before  Ascension  Day 
as  a  solemn  fast,  during  which  processions  with  Litanies  were  to 
be  made  throughout  the  diocese.  [See  Introduction  to  the 
Litany.]  The  custom  is  supposed  to  have  been  taken  up  by 
other  dioceses,  and  to  have  extended  itself  from  France  to  Eng- 
land, but  not  to  have  been  recognized  at  Rome  until  the  eighth 
or  ninth  century.  A  more  probable  account  is  that  the  Roga- 
tion 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  was  a  Collect,  Epistle,  and  Gospel  for  the  Rogation 
Days  in  the  Salisbury  Missal,  but  these  were  not  retained  in  the 
Prayer  Book,  although  there  is  a  Homily  in  three  parts  "  for  the 
days  of  Rogation  week ',"  and  an  "  Exhortation  to  be  spoken  to 
such  Parishes  where  they  use  their  Perambulations  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  Durham  Prayer  Book : — 

"The  Collect. 

"Almighty  God,  Lord  of  Heaven  and  Earth,  in  whom  we  live, 
and  move,  and  have  our  being;  who  dost  good  unto  all  men, 
making  Thy  sun  to  rise  on  the  evil  and  on  the  good,  and  sending 
rain  on  the  just  and  on  the  unjust;  favourably  behold  us  Thy 
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  con- 
tinually filled  with  Thy  praises,  giving  thanks  to  Tliee  in  Thy 
holy  Church  through  Jesus  Christ  our  Lord.     Amen  K" 


'  The  title  of  this  Homily,  "That  all  good  things  come  from  God,"  s.ems 
to  be  suggested  by  the  Collect  for  the  Sunday. 

'  This  Collect  first  appears  in  Cosin's  Devotions,  originally  printed  in 
1620.  It  is  not  quite  so  rhythmical  as  some  others  of  his  composition,  and 
perhaps  the  following  form  of  it  is  better  adapted  for  intonation  ;— 

"  Almighty  God,  Lord  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  unjust :  we  beseech  Thee, 
favourably  to  behold  Thy  people  who  call  upon  Thee,  and  send  Thy  Blessing 


A  Collect  was  also  proposed  by  the  Commission  of  1689,  which 
is  worthy  of  being  placed  beside  that  of  Bishop  Cosin  : 

"Almighty  God,  who  hast  blessed  the  e.arth  that  it  should  be 
fruitful,  and  bring  forth  every  tiling  that  is  necessary  for  the  hfe 
of  man,  and  hast  commanded  us  to  work  with  quietness  and  eat 
our  own  bread;  bless  us  in  all  our  labours,  and  grant  us  such 
seasonable  weather  that  we  may  gather  in  the  fruits  of  the 
earth,  and  ever  rejoice  in  Thy  goodness,  to  the  praise  of  Thy  holy 
Name,  through  Jesus  Christ  our  Lord.     Amen." 

The  following  table  shows  the  old  Epistles  and  Gospels  for  the 
throe  days,  those  proposed  by  Cosin,  and  also  those  suggested  by 
the  Commission  of  1689.     [See  .also  the  Table  of  Proper  Psalms.] 


Salishurt;  Use. 

Cosin. 

1G89. 

Epistle. 

James  v.  16 — 20. 
Isa.vii.  10-15. 
Actsiv.  31—35. 

James  v.  13—18. 

Deut.  xxviii.  1—9. 

Gospel. 

Luke  xi.  5— 13. 

Luke  xi.  1-10. 

Matt.  vi.  25  to  the 

Lukei.  26— 38. 

end. 

John  xvii.  1 — U. 

The  religious  Services  of  the  Rogation  Days  are  not  limited  to 
the  walls  of  the  Church.  From  very  ancient  days  "  Perambula- 
tions "  around  the  bound.aries  of  the  parish  have  been  made  in 
procession,  and  the  Litany,  or  a  portion  of  it,  with  the  103rd 
and  101th  Psalm  sung  at  various  stations,  marked  by  Crosses, 
or  still  remembered  by  the  parishioners  from  generation  to  gene- 
ration, even  when  the  crosses  have  cciised  to  mark  the  spots.  It 
is  not  necessary  to  occupy  space  with  the  details  of  well-known 
usages  connected  with  these  perambulations,  but  it  may  be  as  weU 
to  set  before  the  reader  an  extract  from  the  Injunctions  of  Queen 
Elizabeth,  issued  in  1559,  in  which  both  the  secular  and  the 
religious  purpose  of  the  procession  is  referred  to. 

"...  For  the  retaining  of  the  perambulation  of  the  Circuits 
of  Parishes,  they  shall  once  in  the  year  at  the  time  accustomed 
with  the  Curate  and  the  substantial  men  of  the  Parish  walk 
about  the  Parishes  as  they  were  accustomed,  and  at  their  return 
to  the  Chiu'ch  make  their  common  prayers. 

"  Provided,  that  the  Curate  in  their  said  common  Perambula- 
tions, used  heretofore  in  the  days  of  Rogations,  at  certain  cou- 
venient  places,  shall  admonish  the  people  to  give  thanks  to  God, 
in  the  beholding  of  God's  benefits,  for  the  increase  and  abun- 
dance of  His  fruits  upon  the  face  of  the  earth,  with  the  saying  of 
the  103rd  Psalm  :  Benedic,  anima  mea,  ic.  At  which  time  also 
the  same  minister  shall  inculcate  these  or  such  sentences, '  Cursed 
be  he  wliich  translateth  the  bounds  and  dolles  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  beguis  by  saying  that  the  principal  object  of  the  Pro- 
cession or  Perambulation  is  that  of  asking  God's  blessing  upon 
the  land  and  its  fruits,  and  adds,  "  Yet  have  we  occasion 
secoudarily  given  us  in  our  walks  on  these  days  to  consider  the 
old  ancient  bounds  and  limits  belonging  to  our  township,"  &c.  &c. 
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 


down  from  heaven  to  give  us  a  frui;ful  season :  that  both  our  hearts  and 
mouths  being  continually  filled  with  Thy  goodness,  we  may  evermore  give 
thanks  unto  Thee  in  Thy  holy  Church,  through  Jesus  Christ  our  Lord. 
Amen." 

In  the  same  volume  there  is  another  admirable  Collect  for  the  Ember 
Week  in  September,  which  would  be  a  most  suitable  one  to  use  for  a  Har^-est 
Thanksgiving  Celebration. 


THE  SUNDAY  AFTER  ASCENSION  DAY. 


Ill 


Lord  Jesus  Christ  to  have  ascended 
into  the  heavens ;  so  we  may  also  in 
heart  and  mind  thither  ascend,  and 
with  him  continually  dwell,  who  liveth 
and  reigneth  with  thee  and  the  Holy 
Ghost,  one  God,  world  without  end. 
Amen. 


ad  eoelos  ascendisse  credimus,  ipsi  quo- 
que  mente  in  ca3lestibus  habitemus. 
Per  eundem  Dominum  nostnim. 


Modern  'English. 

Salisbury  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

Acts  i.  1—11. 

Acts  i.  1—11. 

Acts  i.  1—11. 

Acts  i.  1—12. 

Gospel. 

Mark  xvi.  14—20. 

Mark  xvi.  14—20. 

Mark  xvi.  14—20. 

Luke  xxiv.  36—53. 

SUNDAY  AFTER  ASCENSION-DAY. 
The  Collect. 

GOD  the   King  of  glory,  who 

hast   exalted   thine    only    Son 

Pet.Y'i.'uL  22.  Jesus  Christ  with  great  triumph  unto 


Pa.  xxiv.  7. 

Ps.  xlvii.  5—8. 
Phil.  ii.  y— II. 
John  xiv.  16—1 


o 


DOMINICA  INFRA  OCTAV.  ASCENSIONIS. 
Antiph.  ad  Vesp.  in  die  Ascens, 

REX  Glorias,  Domiue  virtutum,  Saiisiiury  use. 
qui    triumphator    hodie    super  °"^  '^""'"'• 
omnes  eoelos  ascendisti,  ne  derelinquas 


0 


was  never  any  settled  rule,  and  that  the  practice  varied  accord- 
ing to  the  piety  and  liturgical  feeling  of  the  day  or  the  parish. 

The  Rogation  Days  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  Athelstau  they  are  called  gebeddcegas  or 
Prayer  Days,  and  also  gang  dcegas  ;  the  latter  name,  "  gang  days," 
being  still  used  in  some  parts  of  the  north  of  England. 

HOLY  THURSDAY. 

Tliere  is  not  any  very  early  historical  notice  of  Ascension  Day, 
but  St.  Cbrysostom  has  a  homily  on  the  d,ay;  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  calls  this  one  of  the  festivals  which  are  sup- 
posed to  have  been  instituted  by  the  Apostles  themselves  [Ep. 
liv.  al.  cxviii.  ad  Januar.],  so  that  it  must  have  been  generally 
observed  in  his  time  :  and  Proclus,  Archbishop  of  Constantinople, 
in  the  same  age,  speaks  of  it  [Orat.  iii.]  as  one  of  the  days  which 
the  Lord  has  made,  reverently  considering  that  the  great  acts  of 
our  Lord  so  far  consecrated  the  days  on  which  they  occurred 
that  no  further  appointment  was  needed  for  their  sei)aratiou 
from  common  days.  Its  name  has  never  varied,  although  popular 
appellations  have,  of  com'se,  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 
period  being  regarded  as  one  of  spiritual  joy  in  the  Resurrection. 

Tlie  ritual  provisions  of  the  Prayer  Book  for  this  day  show 
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  Ptalms  at  Mattins  and  Even- 
song, and  the  proper  prefece  in  the  Communion  Service  place  it 
on  the  same  footing  as  Christmas  Day,  Easter,  or  W^ntsunday ; 
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  other- 
wise, for  the  act  which  is  commemorated  on  this  day  was  one 
which  crowned  and  consummated  the  work  of  the  Redeemer's 
Person,  and  opened  the  gate  of  everlasting  Ufo  to  those  whom  He 
had  redeemed. 

The  facts  of  the  Ascension  are  commemorated  in  the  Epistle 
and  Gospel  ,•  types  of  it  form  the  subjects  of  the  first  lessons  at 


Mattins  and  Evensong, — Moses  in  the  mount  of  God  for  forty 
days  receiving  the  law,  and  Elijah  ascending  to  heaven  in  a 
whirlwind.  But  the  fulness  of  the  day's  meaning  must  be  looked 
for  in  the  Psalms,  where,  as  so  often,  the  interpretation  of  the 
Gospels  was  given  by  God  beforehand  to  the  Church.  And  in 
these  the  Chui'cb  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,  that  He  might  be  crowned  with 
the  glory  and  worship  of  all  created  things,  when  seated,  still  in 
His  human  nature,  on  the  tlirone  of  Heaven.  The  festival  con- 
cludes the  yearly  commemoration  of  our  Blessed  Lord's  life  and 
work  :  which  thus  leads  upward  from  the  cradle  at  Bethlehem, 
exhibiting  before  God  and  man  the  various  slages  of  His  redeem- 
ing work,  and  following  Him  step  by  step  until  we  stand  with 
the  disciples  gazing  up  after  Him  as  He  goes  within  the  ever- 
lasting doors.  And  thus  this  half-yearly  cycle  of  days  presents 
the  holy  Jesus  to  our  devotions  as  perfect  Man  and  perfect  God, 
the  perfection  of  His  manhood  confirmed  in  the  sorrows  of  Good 
Friday,  the  perfection  of  His  Divine  Nature  in  the  triumph  of 
Easter  and  the  Ascension. 

Intkoit. — Ye  men  of  Galilee,  why  stand  ye  gazing  up  into 
heaven  ?  Alleluia.  So  shall  He  come  as  ye  have  seen  Him  go 
into  heaven.  Alleluia.  AUeluia.  Alleluia.  Ps.  And  while  they 
looked  stedfastly  toward  heaven  as  He  went  up,  behold  two  men 
stood  by  them  in  white  apparel,  which  said.     Glory  be. 

Htmns. 

Evensong  and  Mattins. — Sterne  Sex  alttssime.  H.  N.  31. 
66,  H.  A.  M.  122. 

Compline. — Jesu,  nostra  Sedemptio.  H.  N.  32.  67,  H.  A.  M. 
125. 

Latjds. — Tu,  Christe,  nostrum  gaudium  [partly  H.  A.  M.  129] 

These  hymns  are  appointed  to  be  sung  daily  up  to  Whit- 
sunday. 

SUNDAY  AFTER  ASCENSION. 

This  day  was  anciently  called  by  the  significant  name  of  "  Domi- 
nica Expectationis."  Being  the  only  Lord's  Day  which  intervened 
between  the  Ascension  of  our  Lord  and  the  Descent  of  the  Holy 
Ghost,  it  represents  that  period  during  which  the  Apostles  were 
obeying  the  command  of  their  Master,  when  "  He  commanded 
them  that  they  should  not  depart  from  Jerusalem,  but  wait  for 
the  promise  of  the  Father."   [Acts  i.  4.] 

Tlic  Collect  for  this  day  is  an  expansion  of  the  ancient  Ar.ti- 


112 


WHITSUNDAY. 


Rom.  XV.  13. 
Heb.  vi.  17—20. 
John  xiv.  IS, 

marg.  "or- 

phans." 


thy  kingdom  in  heaven ;  We  beseech 
thee,  leave  us  not  comfortless ;  but 
send  to  us  thine  Holy  Ghost  to  com- 
fort us,  and  exalt  us  imto  the  same 
place  whither  our  Saviour  Christ  is 
gone  before,  who  liveth  and  reigneth 
with  thee  and  the  Holy  Ghost,  one 
God,  world  without  end.     Amen. 


nos  orphanos,  sed  mitte  promissum 
Patris  in  nos  Sjjiritum  veritatis.  Alle- 
luia. 

[Omnijiotens  Deus  Pater  glorioe,  qui  Moz.irabic 
Dominum  nostrum    Jesum   Christum 
suscitasti  a  mortuis,  conlocans  ilium 
ad  dexteram  tuam  super  omnem  prin- 
cipatum  et  potestatem,  &c.] 


Modern  English. 
Epistle.  1  Pet.  iv.  7—11. 

Gospel.  John  xv.  26— xvi.  4. 


Salislury  Use. 
1  Pet.  iv.  7—11. 
John  XV.  26 — xvi.  4. 


Modern  Soman. 
1  Pet.  iv.  7—11. 
John  XV.  26 — xvi.  4. 


Eastern. 
Acts  XX.  16-36. 
John  xvii.  1 — 13. 


John  xiv.  26. 
Actsii,  1—4.  6. 

IG,  17. 
Phil.  i.  9,  10. 
Eph.  i.  15.  19. 
Acts  ix.  31. 
Phil.  u.  1,  2. 


WHITSUNDAY. 
The  Collect. 

GOD,  who  as  at  this  time  didst 
teach  the  hearts  of  thy  faithful 
people  by  the  sending  to  them  the 
light  of  thy  Holy  Spirit;  Grant  us 
by  the  same  Spirit  to  have  a  right 
judgment  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. 


IN  DIE  PENTECOSTES. 
Oralio. 

DEUS,  qui  hodierna  die  corda  fide-  Salisbury  Use. 
lium  Sancti  Spiritus  illustratione     pfntecostesf" 
docuisti;   da  nobis  in  eodem  Spiritu, 
recta  sapere,  et  de  ejus  semper  conso- 
latione  gaudere.     Per  Dominum  nos- 
trum.    In  unitate  ejusdem. 


Modern  English. 
Epistle.         Acts  ii.  1 — 11. 
Gospel.           John  xiv.  15—31. 

Salisitm/  Use. 
Acts  ii.  1— n. 
John  xiv.  15—31. 

Modern  Soman. 
Acts  X.  34 — 47. 
.John  xiv.  23—31. 

Eastern. 

Acts  ii.  1—11. 

John  vi\.  37—53. 
%'iii.  12. 

phon  to  tlie  Magnificat  on  Ascension  Day;  and  has  a  special 
interest  in  the  English  Church  from  the  fact  recorded  in  the 
account  of  the  Venerable  Bede's  death,  that  it  was  among  the 
last  of  the  words  which  lie  uttered.  He  died  on  the  Wednesday 
evenmg  about  the  time  of  the  first  Vespers  of  the  Festival,  and 
the  spirit  ui  which  he  sang  the  Antiphon  is  well  expressed  by  the 
aspiration  that  concludes  the  modern  Collect. 

The  day  itself,  within  the  octave  of  the  Ascension,  may  be  pro- 
perly considered  as  a  continuation  of  that  festival,  but  com- 
memorating especially  the  session  of  our  Lord  at  the  right  hand 
of  the  Father. 

Inthoit.— Hearken  unto  my  voice,  O  Lord,  when  I  cry  unto 
Thee.  Alleluia.  My  heart  hatli  talked  of  Thee,  Seek  ye  My  face. 
Thy  face  will  I  seek.  O  hide  not  Thou  Thy  face  from  me.  Alle- 
luia. Alleluia.  Ps.  The  Lord  is  my  light  and  my  salvation, 
whom  then  shall  I  fear  ?     Glory  be. 

WHITSUNDAY. 
This  great  festival  commemorates  the  descent  of  the  Holy 
Ghost  ui>on  the  Apostles  to  abide  in  the  Church  for  ever,  accord- 
ing to  the  promise  of  Christ.  It  has  been  annually  observed 
from  the  very  beginning,  having  at  first  been  engrafted  by  the 
Jewish  Christians  on  to  the  festival  of  Pentecost,  but  being  men- 
tioned as  a  separate  feast  of  the  Church  by  the  earliest  writers 
among  the  GentUe  Christians,   as  Ireuajus  [Fragm.   de  Pasch. 


in  Justin  Mart.]  and  Tertullian  [de  Coron.  3,  de  Idol.  14,  de 
Bapt.  19,  de  Orat.  23],  the  latter  of  whom  leaves  it  on  record  in 
several  places  that  this  was  one  of  the  principal  times  for  Bap- 
tism in  the  early  Church.  Origen  also  names  it  in  his  work 
against  Celsus.  [viii.] 

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  ijrecisely  the  same  moaning  as 
Quinquagesima,  Pentecost  being  the  fiftieth  day  from  the 
morrow  of  the  Passover  Sabbath.  The  English  name  is  sup- 
posed by  many  to  be  properly  Whitsun  Day,  not  Whit  Sunday, 
and  to  be  identical  with  the  name  Pentecost  through  the  German 
Pfingsten.  Most  old  writers  on  the  festivals  of  the  English 
Church  have,  however,  considered  that  the  original  name  was 
White  Sunday  or  Wit  Sunday  ;  in  the  one  case  deriving  it  from 
the  chrisoms  of  the  newly  baptized ;  and  in  the  other,  from  the 
outpouring  of  wisdom  (or,  in  old  English,  "  wit ")  upon  the  Church 
by  the  Holy  Ghost  on  this  day.  In  the  Table  of  Proper  Psalms 
it  is  spelt  Whit  Sunday,  but  nowhere  else  in  the  Prayer  Book. 

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  king- 
dom of  priests,  and  an  holy  nation."  [Exod.  xix.  5,  6.]  But  the 
prominent  character  of  the  day  was  that  of  a  solemn  harvest 
festival.  Ou  the  morrow  of  the  Passover  .Sabbath,  fifty  days 
before,  the  first  cut  sheaf  of  corn  was  offered  to  God,   waved 


MONDAY  AND  TUESDAY  IN  WHITSUN  WE]':K. 


113 


MONDAY  IN  WHITSUN  WEEK. 
The  Collect. 

GODj  who  as  at  this  time  didst 
teach  the  hearts  of  thy  faithful 
peoijlcj  by  the  sending  to  them  tlie 
light  of  thy  Holy  Spirit;  Grant  us 
by  the  same  Spirit  to  have  a  right 
judgment  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. 


FERIA  II.,  POST  PENTECOSTEN. 


Salisbury  Use. 


[G 


i  OD,  that  tauJtist  the  hertis  of  [xivth«n.„ty 


thi  feithful  seruantis  bi  the 
lijtnynge  of  the  hooli  goost :  graunte 
us  to  sauore  rijtful  tliingis  in  the  same 
goost,  and  to  be  ioiful  euermore  of  his 
counfort.  Bi  crist  our  lorde.  So  be 
it.] 


sioii.j 


Modern  Englhh. 

Salisbury/  Use. 

Modeni  Roman. 

Haslern. 

Epistle. 

Acts  X.  3i— 48. 

Acts  X.  42—48. 

Acts  X.  42-48. 

Epli.  V.  8-19. 

GoSPEt. 

John  iii.  16—21. 

.lobuiii.  16-21. 

.lolin  iii.  16-21. 

M;itt.  xvlii.  10  -20. 

TUESDAY  IN  WHITSUN  WEEK. 
The  Collect. 

GOD,  who    as    at  tliis  time  didst 
teach  the  hearts  of  thy  faithful 
people,  by  the  sending   to  them  the 


FEKIA  III.,  POST  PENTECOSTEN. 


Sali-.buiy  Use. 


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  ofl'ered  (with  appointed 
burnt-ofl'erings),  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.  9]  ;  and  this  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  Wlieat  "  (which  had  fallen  into  the  ground  and  died  on 
the  day  of  the  Passover,  and  had  sprung  up  a  now  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  first-fruits  oftering  to  God  of  the 
Church  which  bad  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  the 
ancient  version  given  on  Whitsun  Monday  seems  to  have  fur- 
nished some  phrases  to  the  translation  now  in  use  on  this  day. 

Whitsun  week  is  one  of  the  canonical  Ember  seasons,  the 
Bumraer  Ordinations  taking  place  on  Trinity  Sunday. 

On  Whitsunday  (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  acknow- 
ledgment 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  tlicm  in  that  line  of  Catholic  unity  wherein  He  has 
guided  the  Church  hitherto  to  keep  them. 

Inteoit. — The  Spirit  of  the  Lord  filleth  the  world.  Alleluia. 
And  that  which  containeth  all  things  hath  knowledge  of  the 
voice.  Alleluia.  Alleluia.  Alleluia.  Ps.  Let  God  arise,  and 
let  His  enemies  be  scattered;  let  tliem  also  that  hate  Him  flee 
before  Him.     Glory  be. 


Hymns. 

EvENSONO  AND  Mattins. — Jam  Chrislus  astra  ascenderat. 
II.  N.  83.  69,  H.  a.  M.  129. 

Lauds. — Iinpleta  gaiident  viscera  [partly  H.  A.  M.  129]. 

TiEECE.— Fcmi,  Creator  Spiritus.     H.  A.  M.  211.  127. 

EvENSONa. — Seata  vobis  gaudia.     H.  N.  83.  70. 

CoMPLIKE.  — .4?»>a  chorus  Domini. 

This  last  hymn  is  only  to  bo  sung  on  WTiitsunday,  and  the 
two  following  days :  the  rest  are  sung  daily  through  the  week. 

WHITSUN  MONDAY. 

In  the  Epistle  and  Gospel  for  this  day  we  find  a  trace  of  the 
primitive  custom  of  Baptism  at  Whitsuntide ;  the  one  narrating 
tlie  baptism  of  Cornelius  and  his  household,  and  the  other  refer- 
ring to  that  enlightenment  by  Christ  from  which  the  sacrament  of 
Baptism  took  one  of  its  most  primitive  names,  that  of  "  Illumina- 
tion." This  still  serves  to  point  out  a  purpose  in  the  extension 
of  the  Festival.  For  the  Holy  Ghost  came  into  the  Church  not 
only  to  inspire  the  Apostles  for  their  work,  which  was  to  be  but 
for  a  generation,  but  also  to  abide  with  the  Church  in  a  perpetual 
Ministry  derived  from  those  Apostles,  and  a  continual  ministra- 
tion of  the  gift  of  grace  by  their  means.  Hence  the  d.ays  follow- 
ing Wliitsunday  are  a  memorial  of  that  abiding  of  the  Comforter 
which  our  Lord  promised,  that  He  might  be  "  the  Giver  of  Life '' 
to  the  world,  in  the  bestowal  of  union  with  Christ  by  Baptism, 
Confinnation,  and  the  Holy  Communion. 

Inteoit. — He  fed  them  also  with  the  finest  wheat  flour.  Alle- 
luia. And  with  honey  out  of  the  stony  rock  should  I  have  satis- 
fied thee.  Alleluia.  Alleluia.  Alleluia.  Ps.  Sing  we  merrily 
unto  God  our  strength  :  make  a  cheerful  noise  unto  the  God  of 
Jacob.     Glory  be. 


On 


WHITSUN  TUESDAY. 
the  Tuesday  of  Whitsun  Week   there  is  a  reference   to 


another  work  of  the  Holy  Ghost,  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 
bapt'zed  by  the  Deacon  Philip.     In  primitive  times  Confirmation 

Q 


114 


TRINITY  SUNDAY. 


light  of  thy  Holy  Spirit  j  Grant  us 
by  the  same  Spirit  to  have  a  right 
judgment  in  all  things,  and  evermore 
to  rejoice  in  his  holy  comfort ;  through 
the  merits  of  Christ  Jesus  our  Sa^^ou^, 
who  liveth  and  reigneth  w-ith  thee,  in 
the  imity  of  the  same  Spirit,  one  God, 
world  without  end.     Amen. 


Modem  English. 

Salishury  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

Acts  viii.  14 — 17. 

Acts  viii.  14 — 17. 

Acts  viii.  14 — 17 

Rom.  i.  7.  13-17. 

Gospel. 

John  X.  1—10. 

John  X.  1—10. 

John  X.  1—10. 

M.itt.  iv.  23.  V.  13. 

Rom.  I.  9—11. 

Matt.  iii.  IG,  17. 

xxviii.  19. 
2  Cor.  xiii.  14. 
1  John  V.  7. 
Isa.  vi.  3. 


TRUflTT  SUNDAY. 
The  Collect. 


ALMIGHTY  and  everlasting  God, 
who  hast  given  unto  us  thy  ser- 
vants grace  by  the  confession  of  a  tme 


IN  DIE  SANCT^  TRIXITATIS. 
Oratio. 

OJINIPOTENS  sempiterne  Deus,  Salisbury  Use. 
qui  dedisti  famulis  tuis,  in  con-  *"  pfnt'2?"t.°'^' 
fessione   verse  fidei  seternse   Trinitatis 


was  administered  immediately  after  Baptism,  if  a  Bishop  was 
present,  as  was  mostly  the  case,  and  at  Whitsuntide  it  would  no 
doubt  he  invariably  given  to  the  newly  baptized  at  once,  from  the 
appropriateness  of  the  season,  and  the  necessary  presence  of  the 
Bishops  in  their  chief  Churches  for  the  Ordinations  of  the  follow- 
ing Saturday  or  Sunday. 

It  was  doubtless  with  reference  to  the  preparation  of  the  Can- 
didates for  Ordination  that  the  Gospel  was  selected;  pomting 
out,  as  it  does,  that  there  is  only  one  lawful  way  of  entering  into 
the  Ministry  of  Christ ;  and  that  those  are  no  true  shepherds  who 
do  not  enter  in  by  the  Door,  the  Chief  Shepherd  Himself,  whose 
authority  on  earth  is  delegated  to  the  Bishops  of  His  Church. 
The  second  lesson  at  Evensong,  1  John  iv.  1—13,  pomts  in  the 
same  direction. 

The  WTiitsun  Ember  days  are  of  very  ancient  institution,  pro- 
bably Primitive.  They  are  alluded  to  by  St.  Athanasius  as  the 
fasts  of  the  week  following  Pentecost  [De  fuga  sua],  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  the  Holy  Ghost  first 
came  to  inhabit  the  mystical  Body  of  Christ,  for  the  purpose  of 
"  making  able"  the  Ministers  of  His  Gospel-truth  and  Sacraments. 

Ikteoit. — Receive  ye  the  joy  of  your  glory.  Alleluia.  Giving 
thanks  unto  God.  Alleluia.  Who  hath  called  you  into  His 
heavenly  Kingdom.  Alleluia.  AUeluia.  Alleluia.  Ps.  Hear  My 
law,  0  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  e.arly  age  of  the  Church.  In  the 
Lectionary  of  St.  Jerome  the  same  Epistle  and  Gospel  are  ap- 
pointed 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  day  is  the  Festival  of  all  holy  Martjrs ;  a  festival  which 
appears  to  have  been  observed  at  this  time  "in  the  East,  even  in 
the  days  of  St.  Chrysostom  and  the  Emperor  Leo,  who  have  left 
respectively  a  HomUy  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  Germany 
which  owe  their  origin  to  the  English  St.  Boniface,  or  Wilfretl '. 
Both  in  the  ancient  English  and  in  the  ancient  German  Office 
books,  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  which  were  attributed  by  the  ancient  British  bishops  to  some 
connexion  with  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  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.  1260.  In  Mierologus  it  is  stated  [cap.  Ix.],  that 
the  feast  was  then  observed  in  some  parts  on  the  Octave  of  Pente- 
cost, and  in  others  on  the  Sunday  next  before  Advent ;  but  that 
the  Roman  Church  had  no  such  custom,  for  it  honoured  the 
Blessed  Trinity  in  its  daily  worship  by  Doxologies  and  the  Memo- 
ria,  our  present  Collect  2.  It  seems  to  have  become  generally 
observed  by  the  Roman  as  well  as  other  Churches  at  the  end  of 
the  fourteenth  century ;  but  the  Sundays  after  it  are  still  named 
from  Pentecost  in  all  the  Catholic  Churches  of  the  West,  except 
those  of  England  and  Germany. 

The  significance  of  the  festival,  as  the  end  of  the  cycle  of  days 
by  which  our  Blessed  Lord  and  His  work  are  commemorated,  is 
very  great.  The  beginning  of  His  acts  was  associated  with  a 
revelation  of  the  Three  Persons  of  the  Trinity,  and  His  last  com- 
mand to  His  Apostles  was  a  commission  to  make  disciples  of  all 
nations  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  considered  to  have  been  made  on  the 


•  Gervase  of  Canterbury  asserts  that  the  Feast  of  Trinity  was  institated 
by  St.  Thomas  of  C^interhury  soon  after  his  consecration  to  that  see  in 
A.D.  1 162,  but  there  can  be  little  doubt  it  was  in  some  English  Office  books 
before  that  date. 

'  The  Sunday  Missa  Votiva  of  Salisbury  Use  was  almost  identical  with 
the  Mass  for  Trinity  Sunday,  but  the  Epistle  was  Rom.  xi.  33—30,  and 
2  Cor.  xiii.  H  ;  the  Gospel  being  John  xv.  26 — xvi.  6. 

The  Trinity  Collect  was  said  as  a  daily  memorial  (as  well  as  that  of  Whit- 
sunday), in  the  Church  of  England,  until  1549.  The  alteration  of  the  latter 
part  was  made  hy  Bishop  Cosin  in  ICCl,  for  what  reason  is  not  annarent. 


THE  FIRST  SUNDAY  AFTER  TRINITY. 


115 


Rev.  iv.  8- 
Mark  xii.  29—34. 
2  Pet.  iii.  17. 
Jude  2-1,  25. 


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  ad- 
versities, who  livest  and  reignest,  one 
God,  world  without  end.     Amen. 


gloriam  agnoscere,  et  in  potentia  Ma- 
jestatis  adorare  Unitatem,  qua?sumus, 
ut  ejusdem  fidei  firmitate  ah  omnibus 
semper  muniemur  adversis.  Qui  vivis 
et  regnas  Deus.     Per. 

riniUERLASTYNGE  almyjti  god  xmh  cemuiy 

I Li    that  Ja,ve  us  thi  seruantis  in     tion?^' 

knowlechynge  of  verrei  feith  to  knowe 

the  g'lorie  of  the  endeles  trinite,  and 

in  the   mijt  of  mageste  to  worchipe 

thee  in  oonhede :  we  bisechen  that  bi 

the  sadness  of  the  same  feith  we  be  "sad," from 

kept  and  defendid  euermore   fro   alle 

aduersitiees.     Bi  crist.] 


Modern  English. 

Salisbury  Use. 

Modern  Soman. 

Eastern. 

EnSTLE. 

Rev.  iv.  1—11. 

Eev.  iv.  1-10. 

Kom.  xi.  33—36. 

Ilib.  xi.  33.  xii.  1. 

Gospel. 

Joliu  ill.  1 — 15. 

Jolin  iii.  1 — 15. 

Matt,  xxviii.  18-20. 

Miittx.  32,33.37,38. 
xix.  27-30. 

Ps.  ix.  10.    xix 

14. 
Matt.  xxvi.  41. 
John  XV.  5. 
Phil.  iv.  13. 


THE  FIEST  SUNDAY  AFTER  TRINITV. 
The  Collect. 


GOD,  the  strength  of  all  them 
that  put  their  trust  in  thee,  mer- 
cifully accept  our  prayers ;  and  because 


o 


DOMINICA  I.,  POST  TRINITATEM. 
Oratlo. 

DEUS  in  te  sperantium  fortitudo  Salisbury  use. 
adesto  propitius  invocationibus    'post  Pemecos- 
nostris :   et  quia  sine  te  nihil  potest      ""' 


ciiiy  of  Pentecost,  when  to  tlie  work  expressed  by  our  Lord  in  the 
words,  "  My  Fatlier  worketh  hitherto,  and  I  work,"  was  added 
that  furtlier  operation  of  the  Holy  Ghost  which  was  previously 
unknown  even  to  holy  men,  but  has  ever  since  been  familiar  to 
the  whole  world.  On  Whitsunday,  therefore,  we  see  the  crown* 
ing  point  of  the  work  of  redemption ;  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  the  separate 
Festivals  which  memorialize  before  God  and  man  the  Incarnation, 
Death,  Resurrection,  and  Ascension  of  our  Lord,  and  the  sending 
forth  by  the  Father  and  the  Son  of  the  Blessed  Spirit  on  Whit- 
sunday. In  the  festival  of  Trinity  all  these  solemn  subjects  of 
belief  are  gathered  into  one  act  of  worship,  as  the  Church  Mili- 
tant looks  upward  through  the  door  that  is  opened  in  Heaven, 
and  bows  down  in  adoration  with  the  Church  Triumphant,  saying, 
"  Holy,  Holy,  Holy,  Lord  God  Almighty,  Which  was,  and  is,  and 

is  to  come 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." 

Inteoit. — Blessed  be  the  holy  Trinity,  and  the  indivisible 
Unity.  We  will  give  thanks  unto  Him,  because  He  hath  showed 
His  mercy  towards  us.  Ps.  Let  us  bless  the  Father,  and  the  Son, 
with  the  Holy  Ghost. 

HYMNS. 

EVENSONO  and"!       ,  ,      ,        c.        i      m  ■    -i  tt    xt    o^    »„ 

;•  Adesto,  Saneta  Trimlas.    H.  N.  35.  73. 
Mattins.        J 

Compline.  Salvator  mundi,  Domine.     H.  A.  M.  49. 

Lauds.  0  Pater  Sancte. 

HYMNS  FOR  TELNITY  SEASON. 

From  the  morrow  of  Trinity  Sunday  until  the  Eve  of  Advent, 
the  ordinary  hymns  for  the  week  are  as  follows  : — 


ScNDATS.       Maiiins.    Primo  dieruin  omnium.      H.  N.  3.  5, 
H.  A.  M.  21. 
Lauds.     .Sterne  rerum  Conditor. 
Compline.     Sulvator  mundi,  Domine.    H.  A.  M. 

49,  C.  H.  24. 
EVENSON&.     Lucis  Creator  Optime.     A.  N.  8.  11, 
H.  A  M.  24. 
Mondays.       Mattins.     Somno  refectis  arluhus.     H.  N.  2.  4. 
Lauds.     Splendor  Palernm glori<e.     H.  N.  54.  17, 

H.  A.  M.  3. 
EvENSONO.  Immense  coeli  Conditor.   H.  N.  55.  18. 
Compline.   Te  lucis  ante  terminum.    H.  N.  9.  IG, 
H.  A.  M.  13. 
This  last  hymn  is  said  on  all  Ferial  Days  between  Trinity  and 
Advent. 
Tuesdays.      Mattins.     Consors  Paterni  luminis. 

Lauds.    Ales  diei  nuntius.     H.  N.  56. 19. 
Evensong.      Telluris   ingens  Conditor.     H.  N. 
57.  20. 
Wednesdays.  Mattins.     Rerum  Creator  optime. 

Lauds.    Kox  et  tenehrce  et  nubila.    H.  N.  58.  21. 
Etensono.    Coeli  Deus  Sanctissime.  H.  N.  59.  22. 
TnUESDAYS.  Mattins.     Nox  atra  rerum  contegit. 

Lauds.     Iaix  ecce  surgit  aurea.     H.  N.  60.  23. 
EvENSONa.    Magnte  Deus  potentice.  H.  N.  61.  24. 
Feidays.        Mattins.     Tu  Trijiitaiis  Unilas. 

Lauds.     JEterna  Cceli  gloria.     H.  N.  62.  25. 
Evensong.     Plasmator  Iwminis  Deus. 
Satuedays.    Mattins.     Summat  Deus  dementia. 

Lauds.  Aurora  jam  spargit  polum.   H.  N.  64.  27. 
EyENSONa.     O Lux  beala  Trinitas.     H.N.  1.  1. 

THE  FIRST  SUNDAY  AFTER  TRINITY. 

The  Sundays  and  other  Festivals  from  Advent  to  Trinity  form 
one  system  of  dogmatic  illustrations  of  Clu-istianity  :  Pravcr  and 
Q  2 


116 


THE  SECOND  SUNDAY  AFIER  TRINITY. 


Heb.  i».  IC.  xiii. 
20,  21. 


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  thy  com- 
mandments we  may  please  thee,  both 
in  will  and  deed ;  through  Jesus  Chi-ist 
our  Lord.     Amen. 


mortalis   infirmitas,  prcesta    auxilium  Geias.  Dom  -n. 
gratise  tuoe ;  ut  in  exequendis  mandatis     Pascha 
tuis,  et  voluntate  tibi  et  actione  place- 
amus.     Per  Dominum. 


Modern  English. 

Salisbury  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

1  John  iv.  7—21. 

1  John  iv.  8—21. 

1  John  iii.  13—18. 

Rom.  ii.  10—16. 

Gospel. 

Luke  xvi.  19—31. 

Luke  xvi.  19—31. 

Luke  xiv.  16—24. 

Matt.  iv.  18—23. 

Ps.  Ixiiii.  1.  23- 

26. 
John  xvii.  II. 
Gen.xlviii.  15, 16. 
Matt.  X.  29,  30. 
Deut.  X.  12. 
Ps.  cxi.  9. 


0 


THE  SECOND  SUNDAY  AFTER  TRINITY. 

The  Collect. 

LORD,  who  never  failest  to  help 
and  govern  them  whom  thou 
dost  bring  up  in  thy  stedfast  fear  and 
love ;  Keep  us,  we  beseech  thee,  under 
the  protection  of  thy  good  pro\adence, 
and  make  us  to  have  a  perpetual  fear 
and  love  of  thy  holy  Name ;  through 
Jesus  Christ  our  Lord.     Amen. 


s 


DOMINICA  II.,  POST  TRINITATEM. 

Oratio. 

ANCTI  nominis  tui,  Domine,  ti-  saiisbuiy  u»e. 

•i.  J.  p  Greg.  Hebd.  iii. 

morem  pariter  et  amorem  lac  nos     pj^t  Pent. 
habere  perpetuum ;  quia  nunquam  tua  °«i^^-  Dom.  post 
gubernatione  destituis,  quos  in  soUdi- 
tate    tuae    dilectionis    instituis.     Per 
Dominum. 


Modern  English. 

Salisbury  Use. 

Modem  Soman. 

Eastern. 

Epistle. 

1  John  iii.  13—24. 

1  John  iii.  13—18. 

1  Pet.  V.  6—11. 

Rom.  V.  1—10. 

Gospel. 

Luke  xiv.  16—24. 

Luke  xiv.  16—24. 

Luke  XV.  1—10. 

Matt.  vi.  22-34. 

the  words  of  Holy  Scriptm'e  all  comhining  to  present  the  memo- 
rial of  primary  truths  before  God  in  acts  of  worship,  and  before 
man  as  words  of  instruction.  The  Sund.iys  after  Trinity  may  be 
regarded  as  a  system  illustrating  the  practicid  life  of  Christianity, 
founded  on  the  truths  previously  represented,  and  guided  by  the 
example  of  our  Blessed  Lord.  There  is  a  Rubric  given  on  this 
Sunday  in  the  Salisbury  Missal :  "  Memoria  de  Trinitate  fiat 
omnibus  dominicis  usque  ad  adventnm  Domini." 

The  love  of  God  and  the  love  of  man  are, — one  may  almost 
say,  of  course,— the  first  subject  selected  for  the  Eucbaristic 
Scriptures  in  this  system,  as  shown  in  St.  John's  wonderful 
definition  of  love,  and  in  the  historical  parable  of  the  rich  man 
and  Lazarus.  In  the  Epistle  St.  John  shows  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  shown  by  the  evidence 
of  charity.  The  Gcspel,  independently  of  the  revelation  made  in  it 
concerning  the  state  of  the  departed,  places  in  the  most  awful  light 
the  sin  of  being  without  Christian  love ;  and  the  utter  incom- 
patibility of  such  a  condition  with  a  life  that  will  gain  the  award 
of  future  happiness.  In  teaching  this  truth  our  Blessed  Lord 
also  revealed  to  us  the  intermediate  state.  Although  the  Last 
Judgment  was  very  distaut  when  He  told  the  Jews  this  history 
of  two  men  who  bad,  perhaps,  been  known  to  them,  yet  He  put 
it  beyond  doubt  that  the  souls  which  had  departed  from  their 
bodies  were  as  living  and  conscious  as  they  had  ever  been,  and 
that  their  condition  was  already  that  of  those  upon  whom  a  pre- 
liminarj-  judgment  had  been  passed ;  an  award  of  happiness  to 
the  one,  of  torment  to  the  other. 


Inthoit. — My  trust  is  in  Thy  mercy,  and  my  heart  is  joyful 
in  Thy  s.ilvation.  I  will  sing  of  the  Lord,  because  He  hath 
dealt  so  lovingly  with  me.  Ps.  How  long  wilt  Thou  forget  me, 
O  Lord,  for  ever  p  How  long  wilt  Thou  hide  Thy  face  from  me  ? 
Glory  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  previ- 
ously been  used,  in  1661.  Cosin  added  "  0  Heavenly  Father  "  at 
the  end  of  the  old  Collect,  as  if  attempting  to  remedy  its  abrupt- 
ness ;  but  the  siibsequent  remoulding  of  the  w  bole  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  Inteoit. 

The  subject  of  Active  Love  is  again  taken  up  on  this  Sunday, 
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. 


Inteoit. — The  Lord  was  my  upholder.  He  brought  me  forth 
also  into  a  place  of  liberty ;  He  brought  me  forth  even  because 
He  had  a  favour  unto  me.  Ps.  I  ■nill  love  Thee,  O  Lord  my 
Strength ;  the  Lord  is  my  stony  rock  and  my  defence,  and  my 
Saviour.     Glorv  be. 


THE  THIRD  AND  FOURTH  SUNDAYS  AFTER  TRINITY. 


117 


Ps.  XXX.  10. 

Rom.  viii.  2(5. 
Ps.  Ixii.  .5,  6. 
2  Cor.  i.  3.  4. 
1  Pet.  V.  10,  11. 


0 


THE  THIRD  SUNDAY  AFTER  TRINITY. 
The  Collect. 

LORD,  we  beseech  thee  merci- 
fully to  hear  us ;  and  grant  thai 
we,  to  whom  thou  hast  given  an  hearty 
desire  to  pray,  may  by  thy  mighty  aid 
be  defended  and  comforted  in  all  dan- 
gers and  adversities ;  through  Jesus 
Christ  our  Lord.     Amen. 


DOMINICA  III.,  POST  TRINITATEM. 
Oratio. 

DEPRECATIONEM       nostram  Salisbury  use. 
qusesumus,    Domine, 
exaudi  j  et  quibus  supplicandi  prcestas 
affectum,  tribue   defensionis  auxilium. 
Per. 


V        •  Greg.  Hebd.  iv. 

benignus     po^t  Pent 


Modern  English. 

Salisbury  Use. 

Modern  Soman. 

1 
Eastern. 

Epistle. 

1  Pet.  V.  5-11. 

1  Pet.  V.  5-11. 

Rom.  viii.  18—23. 

Rom.  vi.  18—23. 

Gospel. 

Luke  XV.  1—10. 

Luke  XV.  1—10. 

Luke  V.  1—11. 

Matt.  viii.  5—13. 

Ps.xxxvii.  39, -lO. 
Isa.  xl.  29.  31. 
John  XV.  4,  5. 
Jude  2. 
Ps.  xlviii.  14. 
Heb.  XI.  8—10. 

24-26. 
Ps.  Ixxiii.  24. 


0 


THE  FOURTH  SUNDAY  AFTER  TRINITY. 

The  Collect. 

GOD,  the  protector  of  all  that 
trust  in  thee,  without  whom 
nothing  is  strong,  nothing  is  holy ; 
Increase  and  multijjly  upon  us  thy 
mercy ;  that,  thou  being  our  ruler  and 
guide,  we  may  so  pass  through  things 
temporal,  that  we  finally  lose  not  the 
tilings  eternal :  Grant  this,  O  heavenly 
Father,  for  Jesus  Christ's  sake  our 
Lord.     Amen. 


DOMINICA  IV.,  POST  TRINITATEM. 

Oratio. 

PROTECTOR  in  te  sperantium  saiisimry  use. 
Dens,  sine  quo  nihil  est  validum,  '^"f;t'^^,ft  ^' 
nihil  sanctum ;  multiplica  super  nos 
misericordiam  tuam,  ut  te  Reetore,  te 
Duce,  sic  transeamus  per  bona  tempo- 
ralia,  ut  non  amittamus  Eetema.  Per 
Dominum. 


Modem  English. 

Salisbury  Use. 

Modern  Roman. 

Eastern. 

Epistle. 

Rom.  viii.  18—23. 

Rom.  viii.  18-23. 

1  Pet.  iii.  8—15. 

Rom.  X.  1—10. 

Gospel. 

Luke  vi.  36 — 42. 

Luke  vi.  36—42. 

Matt.  V.  20-24. 

Matt.  viii.  28—34. 

THE  THIRD  SUNDAY  AFTER  TRINITY. 

The  Christian  virtue  of  Humility  is  set  forth  in  the  Epistle  for 
this  Sunday,  in  the  words  of  St.  Peter ;  and  illustrated  in  the 
Gospel  by  the  example  of  our  Blessed  Lord  in  receiving  sinners 
and  eating  with  them.  The  Collect,  however,  seems  to  take  its 
tone  from  the  latter  portion  of  the  Epistle,  which  speaks  of  the 
afflictions  and  suH'erings  to  which  the  early  Christians  were  sub- 
jected. The  Epistle  and  the  Collect  are,  in  fact,  much  more 
frequently  associated  together  in  tone  and  language,  than  the 
Collect  and  the  Gospel ;  indicating  a  probabihty  that  the  Gospels 
were  not  read  in  the  Communion  Service  until  a  later  period  than 
that  in  which  the  Epistles  came  to  be  used. 

Inteoit. — Turn  Tlieo  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,  O  my  God.  Ps.  Unto  Thee, 
O  Lord,  will  I  lift  up  my  soul ;  my  God,  1  have  put  my  trust  in 
Thee ;  O  let  me  not  be  confounded.     Glory  be. 

THE  FOURTH  SUNDAY  AFTER  XUlNiiY. 

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  Fiither,  and  seems  to 
have  been  suggested  by  the  Gospel.  But,  as  on  the  preceding 
Sunday,  the  Epistle  seems  to  have  been  selected  with  reference 
to  a  time  when  the  Church  was  passing  through  some  great 
tribulation,  and  when  Christians  needed  frequently  to  be  reminded 
that  they  had  here  no  continuing  city,  but  must  look  beyond 
the  snflerings  of  this  present  time  to  the  glory  hereafter  to  be 
revealed. 

It  is  possible  that  the  Gospel  may  have  Iieen  selected  under  the 
influence  of  similar  circumstances,  an  age  of  martyrdoms  suggest- 
ing to  those  who  had  so  clear  a  vision  of  Christ's  example  the 
duty  of  mercy  and  love  towards  their  persecutors.  For  them- 
selves they  could  only  look  to  that  future  bliss  which  was  to 
outweigh  the  present  sufl'ering :  for  the  Church  of  succeediug  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  Inteoit  for  the  day  seems  equally  to  reflect  an  age  of  per- 
secution. 

Inteoit. — 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  stumbled 
,iud  fell.  Ps.  Though  an  host  of  men  were  laid  against  me,  yet 
shall  not  my  heart  be  afraid.     Glory  be. 


118 


Ps.  Ixxii.  7. 

cxxii.  6. 
Luke  i.  IS.  74,  75. 
Jsa.  xxxiLl7,  18. 


THE  FIFTH  AND  SIXTH  SUNDAYS  AFTER  TRINITY. 


THE  FIFTH  SUNDAY  AFTER  TRrNITY. 

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  joy- 
fully serve  thee  in  all  godly  quietness ; 
thi-ough  Jesus  Christ  our  Lord.  Amen. 


DOMINICA  v.,  POST  TRINITATEM. 

Oratio. 


D 


A  nobis  qujesumus,  Domine,  ut  et  saiistjurj-  Cse. 

J.  •£  1,  •      J.         Greg.  Hebd.  vL 

mimdi  cursus  paciiice  nobis  tuo     pjst  pent, 
ordine  dirigatur  et  Eeclesia  tua  tran-  ^^"'jlg  *'"""■ 
quilla    devotione    Iffitetur.      Per   Do- 
minum. 


Modem  English. 
Epistle.  1  Pet.  iii.  8  —15. 

Gospel.  Luke  v.  1 — 11. 


Salisbtiri/  Use. 
1  Pet.  iii.  8-15. 
Luke  V.  1—11. 


modern  Roman. 
Rom.  vi.  3—11. 
M.irk  viii.  1—9. 


Eastern. 
Rom.  xii.  G — 14. 
Matt.  ix.  1—8. 


Ps.  xxxi.  19. 

1  Cor.  ii.  9. 

2  Thess.  iii.  3. 
Matt.  xxii.  37. 
8  Pet.  i.  3. 
James  i.  12. 


0 


THE  SIXTH  SUNDAY  AFTER  TRINITY. 

The  Collect. 

GOD,  who  hast  prepared  for 
them  that  love  thee  such  good 
things  as  pass  man's  understanding ; 
Pom-  into  our  hearts  such  love  toward 
thee,  that  we,  loving  thee  above  all 
things,  may  obtain  thy  promises,  which 
exceed  all  that  we  can  desire ;  through 
Jesus  Christ  om*  Lord.     Amen. 


DOMINICA  VI.,  POST  TRINITATEM. 

Oratio. 


D 


EUS  qui  diligentibus  te  bona  in-  saiisijuiy  Use. 

.    .1  .1.  ,.  .     p        1      Greg.  Hebd.  vU 

visibiiia    prseparasti  ;    mtunde     pSst  Pent. 


cordibus  nostris  tui  amoris  affectum  ;  ^^^>^-  "'•  i- 
ut  te  in  omnibus  et  super  omnia  dili- 
gentes,  promissiones  tuas,  quae  omne 
desiderium     superant,     consequamur. 
Per  Domiuum. 


Modern  English. 

Salisbun/  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

Rom.  \\.  3  -11. 

Rom.  vi.  3 — 11. 

Rom.  vi.  19—23. 

Rom.  XV.  1 — 7. 

Gospel. 

Matt.  V.  20—26. 

Matt.  V.  20-24. 

Matt.  vii.  15—21. 

Matt.  ix.  27—35. 

THE  FIFTH  SUNDAY  AFTER  TRINITY. 

The  ancient  Leonine  Collect  for  this  day  seems  to  have  been 
suggested,  says  Mr.  Bl-ight,  like  several  of  the  same  age,  by  the 
disasters  of  the  dying  Western  Empire'.  It  has,  however,  a  plain 
connexion  with  the  Gospel,  which  was  probably  selected  at  an 
earlier  date.  Like  others  of  our  Lord's  Miracles,  this  one  was  a 
parable  as  well,  in  which  He  was  teaching  the  Apostles  principles 
respecting  their  future  work.  The  sea  is  the  world,  the  net  is 
the  Church,  the  Apostles  are  fishers  of  men,  Christ  is  He  Who  in 
the  spirituiil  as  in  the  actual  world  bids  them  let  down  the  net, 
and  also  gathers  into  it  the  great  multitude  of  fishes.  Very 
significant  is  it,  then,  that  with  this  parabolic  miracle  in  the  Gos- 
pel, the  Collect  should  pray  Him  WTiose  Presence  was  the  wealth 
and  the  safety  of  the  fishermen,  that  He  will  so  order  the  waves 
of  this  troublesome  world  that  the  Ark  of  the  Church  may  ever 
ride  over  them  in  peace,  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  this 
tone, — "The  eyes  of  the  Lord  are  over  the  righteous,  and  His 
ears  are  open  unto  their  prayers.  .  .  .  AMio  is  he  that  will  harm 
you  if  ye  be  followers  of  that  which  is  good  ?"  Like  those  of  the 
preceding  Sundays,  it  reflects  a  time  of  persecution,  such  as  was 
passing  over  the  Church  when  St.  Peter  wrote;  but  it  also 
breathes  the  strong  faith  of  him  who  had  said,  "Lord,  if  it  be 
Thou,  bid  me  come  unto  Thee  on  the  water,"  and  whose  experi- 
ence had  taught  him  that  if  Jesus  be  in  the  ship,  no  waves  or 
storms  can  prevail  to  overwhelm  it. 


'  Ancient  Collects,  p.  208. 


Intkoit. — Hearken  unto  my  voice,  O  Lord,  when  I  cry  unto 
Thee :  h.ave  mercy  upon  me,  and  hear  me.  Thou  hast  been  my 
succour :  leave  me  not,  neither  forsake  me,  0  God  of  my  salvation. 
Ps.  The  Lord  is  my  Light  and  my  Salvation,  whom  then  shall  I 
fear? 

THE  SIXTH  SUNDAY  AFTER  TRINITY. 

This  day  sets  forth  the  principle  that  the  obligation  of  the  olt 
law  is  heightened  under  the  New  Dispensation  :  as  also  thsit  the 
stricter  obligation  of  the  new  law  is  accompanied  by  a  propor- 
tionate increase  in  the  grace  by  which  the  dtity  of  obedience  to 
God  may  be  fulfilled.  Christ's  law  extends  to  the  wilful  con- 
ception of  an  act  as  well  as  to  the  act  itself,  and  accounts 
the  one  a  sin  as  well  as  the  other.  But  Christ's  death  and 
resurrection  extend  themselves  to  the  sacrament  of  Baptism, 
making  it  the  means  of  a  death  unto  sin  and  a  new  birth  unto 
righteousness  :  and  thus  endowing  Christians  with  a  power  to 
fulfil  the  requirements  of  His  law  which  otherwise  they  could  not 
possess.  Tlie  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  will  of  those  to  whom  it  is 
given. 

Intkoit. — The  Lord  is  my  strength,  and  He  is  the  whole- 
some defence  of  His  Anointed.  O  save  Thy  people,  and  give  Thy 
blessing  unto  Thine  inheritance  ;  feed  them,  and  set  them  up  for 
ever.  Ps.  Unto  Thee  will  I  cry,  O  Lord,  my  strength ;  think 
no  scorn  of  me,  lest  if  Thou  make  as  though  Thou  hearest  not, 
T  become  like  them  that  eo  down  into  the  pit.     Glory  be. 


THE  SEVENTH,  EIGHTH,  AND  NINTH  SUNDAYS  AFTER  TRINITY. 


119 


2  Chron.  xx.  6. 
Matt.  vii.  11. 
John  xiii.  2G. 
Jer.  xxxi.  14. 
Eph.  V.  29. 
2  Thess.  iii.  3. 


THE  SEVKNTH  SUNDAY  AFTER  TRINITY. 
The  Collect. 

LORD  of  all  power  and  miglit, 
who  art  the  author  and  giver  of 
aU  good  things ;  Graft  in  our  hearts 
the  love  of  thy  Name,  increase  in  us 
true  religion,  nourish  us  with  aU  good- 
ness, and  of  thy  great  mercy  keep  us 
in  the  same ;  through  Jesus  Christ  our 
Lord.     Amen. 


DOMINICA  VI  r.,  POST  TRINITATEM. 
Oratio. 

DEUS    virtutum,    CUJUS    est    totum  Salisbury  Use 
quod  est  optimum ;  insere  pec-     p^t  Pent'.  ^ 
toribus  nostris  amorem  tui  nominis,  et  <^^'^'-  "»•  ^■ 
prsesta  in  nobis  religionis  augmentum, 
ut  quae  sunt  bona  nutrias,  ac  pietatis 
studio    quse    sunt    nutrita    custodias. 
Per  Dominum. 


Modern  JEnglish. 

Salishm-y  Use. 

Modern  Roman. 

Eastern. 

Epistle. 

Rom.  vi.  19—23. 

Rom.  vi.  19-23. 

Rom.  viii.  12—17. 

1  Cor.  i.  10—17. 

Gospel. 

Mark  viii.  1 — 9. 

Mark  viii.  1 — 9. 

Luke  xvi.  1 — 9. 

Matt.  xiv.  14-22. 

Dan.  iv.  35. 
ProT.  xvi.  33. 
Matt.  vi.  13. 
Ps.  Ixxxiv.  11. 
Phil.  iv.  19. 


o 


THE  EIGHTH  SUNDAY  AFTER  TRINITY. 
The  Collect. 

GOD,  whose  never-failing  provi- 
dence ordereth  all  things  both 
in  heaven  and  earth ;  We  humbly  be- 
seech 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. 


DOMINICA  VIII.,  POST  TRINITATEM. 

Oraiio. 


D 


EUS,    cujus    providentia   in   sui  Salisbury  use. 
dispositione  non  fallitur,  te  sup-     pfst  pent'. '"' 


plices  exoramus,  ut  noxia  cuucta  sub-  '^'^^^-  "'•  ^• 
moveas,  et  omnia  nobis  profutura  con- 
cedas.     Per  Dominum. 


Modern  English. 

Salisbury  Use. 

Modern  Soman. 

J^astern. 

Epistle. 

Rom.  viii.  12—17. 

Rom.  viii.  12 — 17. 

1  Cor.  X.  6—13. 

1  Cor.  iii.  9—17. 

Gospel. 

Matt.  vii.  15—21. 

Matt.  vii.  15—21. 

Luke  six.  41 — 47. 

Matt.  xiv.  22—34. 

THE  NINTH  SUNDAY  AFTER  TRINITY. 
The  Collect. 

GRANT  to  us.  Lord,  we  beseech 
thee,  the  spirit  to  think  and  do 
Heb.'xiii^'zo,  21.   always    such   things    as   be    rightful ; 


*  Ps.  xix.  14. 
Phil.  iv.  8. 
John  XV.  3. 
Phil.  ii.  11. 


DOMINICA  IX.,  POST  TRINITATEM. 
Oratio. 

LARGIRE  nobis,  quasumus.  Do-  ';"f  ^"Jj"' 
mine,  semper  spiritum  cogitandi    post  Pent. 

,  .  .J.  J  J.       Leo,  in  Murat. 

quae  recta  sunt,  propitms,  et  agendi ;     i.  434. 


THE  SEVENTH  SUNDAY  AFTER  TRINITY. 

Tlie  Collect  for  this  day  has  expressions  in  it  which  seem  to 
connect  its  prayer  with  both  the  Epistle  and  the  Gospel.  The 
petition,  "  Graft  in  our  hearts  the  love  of  Thy  Name,"  appears  to 
be  suggested  by  the  idea  of  good  and  evil  fruit  contained  in  the 
former ;  while  "  Giver  of  all  good  things  "  and  "  nourish  us  with 
all  goodness  **  plainly  point  out  a  devotional  application  of  the 
narrative  which  the  Gospel  gives  of  the  good  Shepherd  feeding 
His  flock  of  four  thousand  with  seven  loaves  and  a  few  small 
fishes.  The  bondage  of  sin  and  the  service  of  Christ  are  con- 
trasted in  the  Epistle,  which  seems  to  be  the  source  of  the 
beautiful  expression,  *'  \Miose  service  is  perfect  freedom,"  in  the 
second  Collect  at  Mattins.  The  same  idea  may  be  also  found  in 
the  Gospel,  where  Christ's  command  that  the  people  should  sit 
down  (though  it  seemed  a  mere  arbitrary  command)  was  followed 
by  the  reward  of  obedience,  His  bounty. 

Intkoit. — O  clap  your  hands  together,  all  ye  people  ;  O  sing 
unto  God  with  the  voice  of  melody.  Ps.  He  shall  subdue  the 
people  under  us,  and  the  nations  imder  our  feet.     Glory  be. 

THE  EIGHTH  SUNDAY  AFTER  TRINITY. 
Tlie  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  Spirit  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  Hi."! 
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  Gospel,  which,  as  the  saying  of  the 
Eternal  Word,  living  and  powerful  and  sharper  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  fi-uits,  the  doing  of  the  wiU  of  God. 

Introit.— ^Ve  »;iit  for  Thy  loving-kiudnc-is,  0  God,  in  the 
midst  of  Thy  temple.  0  God,  according  to  Thy  Name,  so  is  Thy 
praise  unto  the  world's  end ;  Thy  right  hand  is  full  of  righteous- 
ness. Ps.  Great  is  the  Lord,  and  highly  to  be  praised ;  in  the 
city  of  our  God,  even  upon  His  holy  hill.     Glory  be. 

THE  NINTH  SUNDAY  AFTER  TRINITY'. 

The  key-note  of  the  office  for  this  day  is  struck  by  our  Loid's 
svords  in  the  end  of  the  Gospel,  "  Make  to  yourselves  friends  cf 


130 


THE  TENTH  SUNDAY  AFTER  TRINITY. 


tliat  we,  wlio  cannot  do  any  thing  that  ut  qui  sine  te  esse  non  possumus,  se- 
is  good  without  thee,  may  by  thee  1)8  cunduin  te  vivcre  valeamus.  Per  Do- 
enabled  to  live  according  to  thy  ^\'ill ;     minum. 


through  Jesus  Christ  our  Lord.  Amen. 


Modem  Etiglhh. 

Salisbury  Use. 

Modern  Soman. 

^Eastern. 

Epistle. 

1  Cor.  X.  1—13. 

1  Cor.  X.  6  -13. 

1  Cor.  lii.  2—11. 

1  Cor.  iv.  9—16. 

Gospel. 

Luke  xvi.  1—9. 

Luke  wi.  1 — 9. 

Luke  sviii.  9 — 14. 

Matt.  .wii.  14—23. 

THE  TENTH  SUNDAY  AFTER  TRINITY. 

The  Collect. 

Nch.  i.  11.  X   ET  thy  merciful  ears,  O  Lord,  he 

IPet.iii.  12.  I      ,  •'         ,  n    ,,        ^ 

1  rhion. i.  II.  12.  _Li    open  to  the  praters  oi  thy  hum- 

2  Cliron.  iv.  10.  '  i  i 

1  John  V.  u.  tie  servants  ;  and  that  they  may  ob- 
tain their  petitions  make  them  to  ask 
such  things  as  shall  please  thee ; 
through  Jesus  Christ  our  Lord.  Amen. 


DOMINICA  X.,  POST  TRINITATEM. 
Oratio. 

PATEANT        aures         misericOrdiiB  Salisbury  use 
tufe,    Domiue,    precibus   suppli- ^ '''''.■"'■■ 
cantium ;  et  ut  petentibus  desiderata    '•  ^^i. 
concedas,  fac  cos  qute  tibi  placita  sunt 
postulare.     Per  Dominum  nostruin. 


Modern  jEngluih. 

Salislurt/  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

1  Cor.  xii.  1—11. 

1  Cor.  lu.  2-11. 

1  Cor.  XV.  1—10. 

1  Cor.  ix.  2-12. 

Gospel. 

Luke  xix.  41 — 47. 

Luke  xix.  41 — 47. 

Mark  vii.  31—37. 

Matt,  xviii.  23—25. 

the  Mammon  of  unrighteousness,  that  when  ye  fail,  they  may  re- 
ceive you  into  everlasting  habitations.'*  For  by  the  unjust 
steward  in  the  parable,  of  which  these  words  give  the  application, 
is  represented  the  Christian  in  his  way  through  this  life ;  and  the 
children  of  Israel  are  represented  to  us  in  the  Epistle  on  thcii' 
way  through  the  wilderness.  By  the  temptations  to  which  the 
latter  were  subjected  are  set  forth  as  in  a  living  parable  the  lot 
of  the  "  children  of  light,"  who  also  must  pass  thi-ough  such 
temptations  as  are  "  common  to  man."  The  worldly  wisdom  of 
the  steward  our  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  the  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  his  trial  by  their 
me^ins  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  oflTered 
to  the  tirst  Israel,  and  the  people  gave  way  before  them ;  they 
are  also  offered  to  God'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  children  of  this 
world"  (recklessly  irreligious,  yet  provident  and  politic,  men)  are 
for  the  objects  which  they  set  themselves  to  attain  as  the  desire 
of  tlieir  life. 

Intkoit.— 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. 

THE  TENTH  SUNDAY  AFTER  TKINITY. 

There  is  a  touching  connexion  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  which  all  Holy  Scrip- 


ture gives  evidence  that  it  is  drawn  from  one  Fountain  of  truth. 
The  Gospel  shows  our  Blessed  Lord  weeping  over  Jerusalem, 
because  she  had  failed  to  recognize  the  things  that  belonged  to 
her  peace.  The  Prince  of  Peace  had  come  to  her,  offering  the 
good  gifts  which  are  ever  the  fruits  of  His  Presence,  but  her  eyes 
had  been  blinded  by  her  wilfulness,  those  gifts  of  peace  had  been 
rejected,  and  now  they  were  hid  from  her.  Our  Lord's  last  words 
of  warning  a  few  days  afterwards  were  in  the  same  strain,  "  Walk 

while  ye  have  the  light,  lest  darkness  come  upon  you 

"While  ye  have  light,  believe  in  the  light,  that  ye  may  be  the 
children  of  hght."  They  were  the  last  public  words  of  the  Light 
of  the  world  before  His  Passion  began  ;  and  when  He  had  spoken 
them.  He  "  departed,  and  did  hide  Himself  from  them"  [John 
xii.  36].  With  such  an  experience  before  the  new  Israel  of  God, 
the  Apostle  St.  Paul  exhorts  them  not  to  be  ignorant  of  the 
spiritual  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  ordinary 
Christian  life.  And  the  association  of  these  two  portions  of  Holy 
Scripture  comes  as  a  perennial  warning  to  Churches  in  their  cor- 
porate capacity,  and  to  individual  Christians,  calling  them  to 
remember  that  as  Jesus  had  cause  to  weep  over  the  neglect  of 
His  gifts  when  oft'ered  to  the  Jews,  so  is  such  a  neglect  cause  of 
sorrow  even  now  in  Heaven,  and  may  be  followed  by  the  judg- 
ment which  fell  upon  her  of  old  who  knew  not  the  time  of  her 
visitation.  The  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,  and  know  the  value  of  Christ's  Pre- 
sence in  the  time  when  He  visits  her  with  His  salvation. 

Inteoit. — When  I  cried  unto  the  Lord,  He  heard  my  voice  in 
the  battle  that  was  against  me :  yea,  even  God  that  endureth  for 
ever  shall  hear  me  and  cast  them  down.  O  cast  thy  burden 
\ipon  the  Lord,  and  He  shall  nourish  thee.  Ps.  Hear  my  prayer, 
O  Lord,  and  hide  not  Thyself  from  my  petition.  Take  heed  unto 
me,  and  hear  me.     Glorv  bo. 


THE  ELEVENTH  AND  TWELFTH  SUNDAYS  Al'TER  TRINITY. 


121 


Wisd.  xii.  IG. 
Isa.  Ixiii.  7.  'J. 
John  xvii.  1,  2 
E)ih.  iv.  7. 
I  Cor.  ix.  24. 
I  John  ii.  25. 
Matt.  vi.  20. 


THE  ELEVENTH  SUNDAY  AFTER 
TRINITY. 

T/ie  Collect. 

OGOD,  who  declarest  thy  almighty 
power  most  chiefly  in  shewing 
mercy  and  pity  j  Mercifully  grant  unto 
ns  such  a  measure  of  thy  grace,  that 
we,  running  the  way  of  thy  command- 
ments, may  obtain  thy  gracious  pro- 
mises, and  he  made  partakers  of  thy 
heavenly  treasui-e ;  through  Jesus 
Christ  our  Lord.     Amen. 


DOMINICA  XI.,  POST  TRINITATEM. 


Oratio. 


DEUS,    qui  omnipotentiam   tuam  Salisbury  rse. 
1  •  ,         •  T       Greg.  Hebd.  xii. 

parcendo   maxime  et  miserando     pjst  Pent. 

manifestas  ;  multij)lica  super  nos  gra-  *^'^'^-  '"•  ^■ 
tiam  tuam,  nt  ad  tua  promissa  cur- 
rentes,  ccelestiuni  honorum  facias  esse 
eonsortcs.     Per. 


Modern  ISnglish. 
Epistle.  1  Cor.  sv.  1 — 11. 

GosPEt.  Luke  xviii.  9 — 1 1. 


Salisbury  Use. 
1  Cor.  XV.  1—10. 
Luke  xviii.  9 — 14. 


Modern  Roman. 
2  Cor.  iii.  4—9. 
Luke  X.  23—37. 


Eastern. 
1  Cor.  XV.  1—11. 
Matt.  xix.  16—26. 


Isa.  Ixv.  24. 

Ps.  X.  17. 

1  Kings  iii.  tl, 

12. 
Luke  XT.  2ft— 22. 
Exod.  xxiv.  fi,  7. 
Ps.  cxxx.  3,  4. 

Ixxxiv.  11. 
John  xvi.  23. 


THE  TWELFTH  SUNDAY  AFTER 
TRINITY. 

The  Collect. 

ALMIGHTY  and  everlasting  God, 
who  art  always  more  ready  to 
hear  than  we  to  pray,  and  art  wont  to 
give  more  than  either  we  desire,  or 
deserve ;    Pour    down    upon    us    the 


DOMINICA  XII.,  POST  TRINITATEM. 


Oratio. 


OMNIPOTENS  sempiterne  Deus,  Salisbury  Use. 
.  T        J'  ■    t     !•       1  !_    Greg.  Hebd.  xiii 

qui  abundantia  pietatis  tuse  et     post  Pent. 

merita    supplicum    excedis   et    vota;  ceias.  m.  7. 

„       ,  ....  Leo,  in  Murat. 

eiiunde  sujjer  nos  misericordiam  tuam ;     i.  4i8. 
ut  dimittas  quae  conseientia  metuit,  et 


THE  ELEVENTH  SUNDAY  AFTER  TRINITY. 

The  fubject  of  this  Sunday  is  the  mercy  and  pity  of  Almighty 
God  ill  bestowing  the  power  of  supernatural  grace  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  Church  of  God,''  is  a  parallel  to  the  Publican's 
"  God  be  merciful  to  me  a  sinner :"  and  our  Lord's  declaration, 
that  the  Publican  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,  fearing  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  hope  and  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  oft'ers  also  a  fine  specimen  of  the  fulness 
of  devotion  which  may  be  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;  asd  let  it  be  noted,  how 
suggestive  is  the  idea,  that  this  mercy  is  the  chief  manifestation 
of  Almighty  Power ;  (2)  the  grace  of  God,  as  His  gift,  according 
to  the  measure  of  our  necessities ;  (3)  obedience,  as  accomplished 
only  by  tlie  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  hath  not 
seen,  nor  ear  heard,  neither  have  entered  into  the  heart  of  man 
the  things  which  God  hath  prepared  for  them  that  love  Him." 
Such  fiilness  of  meaning  approaches  very  nearly  to  that  of  inspira- 
tion, and  may  well  lead  us  to  the  belief,  that  a  special  blessing 
from  God  rested  upon  the  intellect  and  devotional  instinct  of  the 
original  writer. 


Intboit. — It  is  God  that  maketh  men  to  be  of  one  mind  in  an 
house.  He  will  give  strength  and  power  unto  His  people.  Ps. 
Let  God  arise,  and  let  His  enemies  be  scattered :  let  them  also 
that  hate  Him  flee  before  Him.     Glory  he. 


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  condemnation,  with  sacrifices  of  atonement,  but 
with  no  sacraments  of  life.  The  Incarnation  of  the  Son  of  God 
was  the  origin,  and  the  Mystical  Presence  of  Christ  the  con- 
tinuation of  a  spiritual  life  which  the  world  had  not  before  known 
since  the  Fall.  The  Church  of  God  had  grown  deaf,  and  heard 
not  the  Voice  from  Heaven  as  that  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  prophecy.  The  Son  of  God 
came  down  on  earth,  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  up  to  Heaven  of  His 
Ascension  and  Session  at  the  right  hand  of  God,  the  ears  of  the 
deaf  were  unstopped  to  receive  the  Inspiration  of  Pentecost,  and 
the  tongue  of  the  dumb  loosed,  so  that  "  their  sound  is  gone  out 
into  all  lands,  and  their  words  into  the  ends  of  the  world."  The 
same  Touch  of  Christ  and  communication  of  grace  in  the  commu- 
nication of  that  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  virified  and  sustained ;  and 
He  who  gives  spiritual  ability  to  the  ministers  of  the  New  Testa- 
ment, that  their  acts  and  words  may  be  the  means  by  which  His 
Presence  is  continued  in  the  Church,  is  making,  the  ministration 
of  righteousness,  even  in  the  by-places  of  the  earth,  to  exceed  in 
glory  the  ministration  of  Moses  at  the  foot  of  Sinai. 

R 


1-22 


THE  THIRTEENTH  AND  FOURTEENTH  SUNDAYS  AFTER  TRINITY. 


abundance  of  tty  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  me- 
diation of  Jesus  Chi'ist,  thy  Son,  our 
Lord.     Amen. 


adjicias    qus    oratio    non    prsesumit. 
Per  Dominum. 


Modern  English. 

Salisbury  Use. 

Modern  Soman. 

JSastem. 

ErisTiE. 

2  Cor.  iii.  4—9. 

2  Cor.  iii.  4—9. 

Gul.  iii.  16—22. 

1  Cor.  xvi.  13-24. 

Gospel. 

Mark  \\\.  31—37. 

Mark  vii.  31—37. 

Luke  xvii.  11—19. 

Matt.  xxi.  33—42. 

Prov.  xvi.  1. 
1  Cor.  iv.  7. 
Col.  iii.  23.  24. 
John  xii.  25,  2G. 
Heb.  vi.  11,  12. 

xii.  2S. 
Rev.  ii.  10.  iii. 

21. 


THE  THIRTEENTH  SUNDAY  AFTER 
TRINITY. 

The  Collect. 

ALMIGHTY  and  merciful  God,  of 
whose  only  gift  it  cometh  that 
thy  faithful  people  do  unto  thee  true 
and  laudable  service;  Grant,  we  be- 
seech thee,  that  we  may  so  faithfully 
serve  thee  in  this  life,  that  we  fail  not 
finally  to  attain  thy  heavenly  pro- 
mises; through  the  merits  of  Jesus 
Christ  our  Lord.     Amen. 


DOMINICA  XIII.,  POST  TEINITATEM. 
Oratio. 

OlilNIPOTENS  et  misericors  Deus,  Salisbury  use. 
de  cujus  mimere  venit,  ut  tibi  a  ^popu^um. 
fidelibus  tuis  digne  et  laudabiliter  ser-     "o'j'J'pen'u 

viatur,  tribue  nobis,  qusesumus,  ut  ad  Leo.  in  Murat 

.  .  .  '  3'i. 

promissiones  tuas  sine  ofFensione  cui-- 

ramus.     Per  Dominum  nostrum. 


Modern  English. 
Epistle.         Gal.  iii.  16 — 22. 
Gospel.  Luke  x.  23—37. 


Salishury  Use. 
Gal.  iii.  16-22. 
Luke  X.  23—37. 


Modern  Roman. 
Gal.  V.  16—24. 
Matt.  vi.  24—33. 


Eastern. 
2  Cor.  i.  21— u.  4. 
Matt.  xxii.  2—14. 


1  Cor.  xiii.  13. 
Luke  xvii.  5. 
Rom.  IV.  13. 

2  Pet.  i.  5—7. 


THE  FOURTEENTH  SUNDAY  AFTER 
TRINITY. 

The  Collect. 

ALIMIGHTY  and  everlasting  God, 
give   unto   us   the   increase   of 
faith,  hope,  and  charity ;  and,  that  we 


DOMINICA  XIV.,  POST  TRINITATEM. 
Oratio. 

OMNIPOTENS  sempiterne  Deus, 
da  nobis  fidei,  spei,  et  charitatis 
augmentum  ;  et  ut  mereamur  assequi 


Salisbury  Use. 

Greg.  Hebd.  xv 
post  Pent. 

Leo,  in  Murat. 
i.374. 


Intkoit. — Haste  Thee,  0  God,  to  deliver  me  :  make  haste  to 
help  me,  O  Lord.  Let  them  he  ashamed  that  seek  after  my  soul. 
Ps.  Let  them  be  turned  backward  and  put  to  confusion,  that 
wish  me  evil.     Glory  be. 

THE  THIRTEENTH  SUNDAY  AFTER  TRINITY. 

The  glory  of  the  New  Dispensation  is  ag.Via  set  forth  in  the 
Scriptures  for  this  day,  hut  the  parable  of  the  good  Samaritan 
comes  in  with  singular  fituess,  since  the  Thirteenth  Sunday  after 
Trinity  almost  always  occurs  during  the  haiTest  (at  some  time 
between  August  17th  and  Septeuiber  19th),  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  its  mystical  phase,  the  exceeding 
goodness  and  charity  of  the  Lord  Himself,  Who  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 
righteousness,  and  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.  We  love  Him  because  He  first  loved  us ;  and 
our  love  for  others  is  the  necessary  fruit  of  our  love  for  Him.  It 
is  the  apphcatiou  of  this  principle  which  forms  the  literal  teaching 


of  the  parable;  the  extreme  case  given  beiug  given  for  that  very 
reason  to  show  how  extensive  is  the  bond  of  neighbourliness  ;  and 
how  extensive,  in  consequence,  the  character  of  the  duties  which 
spring  out  of  it.  If  a  Jew  and  a  Samaritan  are  set  forth  for  our 
example  as  neighbours  in  the  Christian  sense,  what  Christians  are 
not  neighbours  to  each  other  P 

The  temporal  gifts  of  God's  good  Provideuce  suggest,  then,  an 
aw.akening  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  foil  to  find  some  occasion  for 
an  active  obedience  to  our  Lord's  precept,  "  Go  and  do  thon 
likewise." 

Intkoit.— Look  upon  Thy  covenant.  Forsake  not  for  ever 
the  souls  of  the  poor.  Ai-ise,  0  Lord,  and  maintain  Thine  owni 
cause,  and  forget  not  the  voice  of  them  that  seek  Thee.  Pa.  0 
God,  wherefore  art  Thou  absent  from  us  so  long  :  why  is  Thy 
wrath  so  hot  against  the  sheep  of  Thy  pasture  ?     Glory  bo. 

THE  FOURTEENTH  SUNDAY  AFTER  TRINITY. 

The  Gospel  for  this  Sunday,  like  the  last,  is  a  memorial  of 
harvest,  setting  forth  the  duty  of  Christian  thanksgiving  by  the 


THE  FIFTEENTH  AND  SIXTEENTH  SUNDAYS  AFTER  TRINITY. 


123 


John  xiv.  15,  IG. 

19.21.  23. 
Kev.  xxii,  14. 


may  obtain  that  which  thou  dost  pro- 
mise, make  us  to  love  that  which  thou 
dost  command  ;  through  Jesus  Christ 
our  Lord.     Amen. 


quod  promittis,  fac  nos  amare   quod 
prsecipis.     Per  Dominum. 


Modern  Jj^ngllsh. 

Salislury  Use. 

Modern  S,om(m. 

Eastern. 

Epistle. 

Gal.  V.  16—24. 

Gal.  V.  16—24. 

Gal.  V.  25— vi.  10. 

2  Cor.  iv.  6—15. 

GoSPEi. 

Luke  xvii.  11—19. 

Luke  xvii.  11—19. 

Luke  vil.  11—16. 

Matt.  xxii.  35—46. 

Matt.  xvl.  18. 
Isa.  liv.  10. 

1  Cor.  X.  12. 
Matt.  vi.  13. 
Isa.  xlviii.  17. 

2  Thess.  iii.  3. 


THE  FIFTEENTH  SUNDAY  AFTER 
TRINITY. 
The  Colleet. 

KEEP,  we  beseech  thee,  O  Lord, 
thy  Church  with  thy  perpetual 
mercy :  and,  because  the  frailty  of  man 
without  thee  cannot  but  fall,  keep  us 
ever  by  thy  help  from  all  tilings  hurt- 
ful, and  lead  us  to  all  things  profitable 
to  our  salvation ;  through  Jesus  Christ 
our  Lord.     Ameti. 


DOMINICA  XV.,  POST  TRINITATEM. 


Oratio. 

CUSTODI,  quffisuinus,  Domine,  ec-  Salisbury  use. 
clesiam  tuam  propitiatione  per-     post  Pent, 
petua ;  et  quia  sine  te  labitur  humana  ^'^^^-  '"•  '"• 
moi-talitas,  tuis  semper  auxiliis  et  ab- 
strahatur  a  noxiis,  et  ad  salutaria  diri- 


gatur. 


Per. 


Modern  Bnglish. 

Salisbury  Use. 

Modem  Moman. 

Eastern. 

EnSTLE. 

Gal.  vi.  11—18. 

Gal.  V.  25— vi.  10. 

Eph.  iii.  13—21. 

2  Cor.  vi.  1—10. 

Gospel. 

Matt.  vi.  24—34. 

Matt.  vi.  24—33. 

Luke  xiv.  1 — 11. 

Matt.  XXV.  14-30. 

Ps.  ciii.  13. 
Eph.  v.  25—2" 
Ps.  cxxvii.  I. 

U.S. 
1  Thess.  v.  23. 


THE  SIXTEENTH  SUNDAY  AFTER 
TRINITY. 

The  Collect. 

OLORD,  we  beseech  thee,  let  thy 
continual  pity  cleanse  and  de- 
fend thy  Church ;  and  because  it  can- 


DOMINICA  XVI.,  POST  TRINITATEM. 
Oratio. 

ECCLESIAM    tuam,    qusesumus,  Salisbury  use. 
Domine,    miseratio    continuata    'pfs't  Peat'.  ^"^ 
mundet  et  muniat ;  et  quia  sine  te  non  °<'^^^-  "'•  "■ 


example  of  the  one  leper  out  of  the  ten  cleansed  who  returned  to 
give  glory  to  God  in  Christ.  Leprosy  being  incurable,  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  boun- 
ties 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  operation  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  charac- 
ter which  is  involved  in  even  the  most  ordinary  provision  for  the 
necessities  of  life. 

Intkoit. — Behold,  0  God,  our  Defender,  and  look  upon  the 
face  of  Thine  Anointed.  For  one  day  in  Thy  courts  is  better  than 
a  thousand.  Ps.  0  how  amiable  are  Thy  dwellings,  Thou  Lord 
of  Hosts  !     Glory  be. 

THE  FIFTEENTH  SUNDAY  AFTER  TRINITY. 

The  Gospel  for  this  Sunday  is  also  a  harvest  Gospel,  pointing 
out  that  true  Christi;m  foi-ethought  is  that  which  is  intimately 
associated  with  dependence  on  the  Providence  of  God.  Wlien 
the  stores  of  the  principal  provision  for  the  year  are  gathered  in, 
then  comes  the  lesson  taught  by  Chi'ist's  own  words,  that  sowing, 
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  the  field  by  other  means  than  their 
own  toil,  is  the  same  bounty  which  is  feeding  and  clothing  ns  It) 
means  of  our  toil.  Forethought  in  respect  to  such  things,  should 
therefore  be  a  forethought  which  is  consistent  with  trust  in  God, 
and  with  seeking  first  the  things  of  His  Kingdom. 

Inteoit. — Bow  down  Thine  ear,  O  Lord,  and  hear  me.  My 
God,  save  Thy  servant  that  putteth  his  trust  m  Thee.  Be  merciful 
unto  me,  for  I  will  call  daily  upon  Thee.  Ps.  Comfort  the  soul 
of  Thy  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  the  Church; 
and  the  earnest  prayer  of  St.  Paul  in  the  Epistio  exemplifies  the 
spirit  in  which  such  a  prayer  should  be  ofl'ered,  as  well  as  the 
nature  of  the  blessings  to  bo  prayed  for. 

Our  Lord's  meeting  with  the  funeral  procession  at  the  gate  of  the 
city  may  be  taken  as  a  beautiful  precedent  for  the  custom  ordered 
in  the  second  rubric  of  the  Burial  Service  :  and  when  mourneri 
hear  Christ's  ministers,  on  such  an  occasion,  saying,  "  I  am  the 
Resurrection  and  the  Life,"  they  may  remember  with  thankful 
hope  that  these  are  the  words  of  Him  Who,  saying  "  Weep  not 
.  .  .  came  and  touched  the  bier,"  and  said  also,  "  Young  man,  I 
say  unto  thee.  Arise." 

U  2 


Ui         THE  SEVENTEENTH  AND  EIGHTEENTH  SUNDAYS  AFTER  TRINITY. 


not  continue  in  safety  without  tliy  sue- 
eoui-j  preserve  it  evermore  by  thy  help 
and  goodness;  through  Jesus  Christ 
our  Lord.     Amen. 


Modern  English. 
EriSTLE.  Eph.  iii.  13—21. 

Gospel.  Luke  vii.  11 — 17. 


potest   salva   consistere,    tuo     semper 
munere  g-ubernetur.     Per  Dominum. 


Salisbury  Use. 
Eph.  iii.  13—21. 
Luke  \ni.  11 — 16. 


Modern  Soman. 
Epli.  iv.  1 — 6. 
Matt.  xxii.  35 — 46. 


Eastern. 
2  Cor.  vi.  16— vii.  1. 
Matt.  XV.  21—28. 


Piov.  xvi.  3. 
Pliil.  u.  S. 
Tit.  iii.  8. 
Matt.  V.  16. 


THE  SEVENTEENTH  SUNDAY  AFTER 
TKINITY. 
The  Collect. 

LORDj  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. 


DOMINICA  XVII.,  POST  TRINITATEM. 


T 


Oraiio. 
UA  nos,  Domine,  qusesumus,  gratia  Salisbury  Use. 

.  •    J.     J.  A  Greg.  Orationts 

semper  et  proevemat  et  sequatur ;     Quotidiame. 


ac  bonis  operibus  jugiter  prsestet  esse 
intentos.     Per  Dominum. 


Modern  English. 

Salisbury  Use. 

Modem  Soman. 

Eastern. 

Epistle. 

Eph.  iv.  1—6. 

Eph.  iv.  1—6. 

1  Cor.  i.  4^8. 

2  Cor.  Ix.  6-11. 

Gospel. 

Luke  xiv.  1 — 11. 

Luke  xiv.  1—11. 

Matt.  ix.  1—8. 

THE  EIGHTEENTH  SUNDAY  Ai"rER 
TRINITY. 

The  Collect. 

fj'or.xMS.  T  ORD,  we  beseech  thee,  grant  thy 
Epii.\'i' u— 13.*'  -Li  people  grace  to  withstand  the 
Eph.'v.  1, 2. 10.    temptations   of  the    world,    the  flesh. 


DOMINICA  XVIII.,  POST  TRINITATEM. 


Oratio. 


DA,  quffisumus,  Domine,  populo  tuo  ^^^"'"J^'jJ'^'^, 
diabolica  vitare  contagia,  et  te     post  pent. 

1  -r\  i-  i-      '        Ti         Gelas.  iii.  13.  al. 

solum  Deum  pura  mente  sectari.     Per.     ■■  pmo  conie." 


IxTEOiT. — Be  merciful  unto  me,  O  Lord,  I'or  1  will  call  daily 
upon  Tliee.  For  Thou,  Lord,  art  good  and  gracious,  and  of 
great  mercy  unto  all  them  that  call  upon  Thee.  Ps.  Bow  dowu 
Tliine  ear,  0  Lord,  and  hear  me,  for  I  am  poor  and  in  misery. 
Glory  he. 

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  the 
humble  servants  of  Christ.  St.  Paul  writes  out  of  his  prison,  '*  I 
the  prisoner  of  the  Lord,"  as  he  writes  in  another  place,  "  Re- 
member my  bonds  :"  and  one  who  was  in  the  bonds  of  an  infirmity 
was  brought  to  Christ,  "  and  He  took  him,  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  bitlden  to  go  up  higher  through  his  humility  in  taking  the 
lowest  room  at  a  wedding  feast.  All  these  may  be  taken  as 
illustrations  of  the  way  in  which  our  Lord's  service  becomes 
perfect  freedom  to  those  who  humbly  take  His  yoke  upon  them. 
They  oiler  also  a  further  illustration  of  the  principle  stated  in 
the  end  of  the  Epistle,  "  Tiiere  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 
througli  all,  and  in  you  all."  This  principle  is  of  a  restrictive 
eharai.-tcr :  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  moans  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  wUd  development  and  speculation. 
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  do\vn  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  Christian  who  worships  the  One  God  is 
more  free  than  the  lieathen  who  worshipped  many;  and  the 
believer  in  a  Faith  once  for  all  given  is  more  free  than  he  who  is 
continually  looking  for  new  developments  and  open  to  the  bond- 
age of  every  novel  speculation. 

Inteoit.— Righteous  art  Thou,  O  Lord,  and  true  is  Thy 
judgment.  0  deal  Thou  with  me  according  unto  Thy  mercy. 
Ps.  Blessed  are  the  uudefiled  in  the  way,  who  walk  in  the  law  of 
the  Lord.     Glory  be. 

THE  EIGHTEENTH  SUNDAY  AFTER  TRmiTV. 

Two  comprehensive  Christian  formulae  are  given  in  the  Gospel 

and  the  Collect  for  this  Sunday.  That  in  the  former  sets  forth 
the  whole  duty  of  the  servant  of  Christ,  "  Thou  shalt  love  the 
Lord  thy  God  with  all  thy  heart,  and  mth  all  thy  soul,  and  with 
all  thy  mind,"  and  "  thou  shalt  love  thy  neighbour  as  thyself." 
The  formula  of  the  English  Collect  is  that  familiar  one  of  "  the 
world,  the  ili;sh,  and  the  devil,"  which  represents  all  the  tempta- 
tions to  which  a  Christian  is  liable.  To  these  may  also  be  added 
the  words  of  the  Epistle,  "  waiting  for  the  coming  of  our  Lord 
Jesus  Christ,"  as  an  expression  which  comprehensively  states  the 
whole  ohjeet  of  the  Christian   life.     The  duties,  the  difliculties. 


THE  NINETEENTH  AND  TWENTIETH  SUNDAYS  AFTER  TRINITY. 


1:^5 


and  the  devil,  and  with  pure  hearts 
and  minds  to  foUow  thee  the  only 
God ;  through  Jesus  Christ  our  Lord. 
Amen. 


Moiern  English, 

Salisbury  Use. 

Modern  Soman. 

ISastern. 

Epistle. 

1  Cor. !.  4-8. 

1  Cor.  i.  4—8. 

Eph.  iv.  23—28. 

2  Cor.  xi.  31.   xii 

9. 

Gospel. 

Matt.  xxii.  34-4G. 

Matt.  xxii.  34—46. 

Matt.  xxii.  1-14. 

John  XV.  5. 
Ps.  nxliii.  II). 
ileb    xiii.  20,  21. 
1  rbess.  T.  23. 


THE  NINETEENTn  SUNDAY  AFTER 
TRINITY. 

T/te  Collect. 

GOD,  for  as  much  as  without  thee 
we  are  not  able  to  please  thee ; 
Mercifully  grant,  that  thy  Holy  Spirit 
may  in  aU  things  direct  and  rule  our 
hearts ;  through  Jesus  Christ  our 
Lord.     Amen. 


0 


DOMINICA  XIX.,  POST  TRINITATEM. 


D 


Oratio. 


miGAT  corda  nostra,  qusesumus,  Salisbury  use. 
Domine,  tuoe  miserationis  ope-  ^po-it'pe'lu.^''"' 


ratio ;    quia  tibi   sine  te  placere  uon  Geias.  lii.  14. 
possumus.     Per  Dominum  nostrum. 


Modern  English. 

Salisbury  Use. 

Modern  Moman. 

Eastern. 

Epistle. 

Epli.  iv.  17—32. 

Eph.  iv.  23-28. 

Eph.  V.  15-21. 

Gal.  i.  11—19. 

Gospel. 

Matt.  ix.  1—8. 

Matt.  ix.  1—8. 

Johu  iv.  46-53. 

Luke  V.  1—11. 

Micah  vii.  18. 
Ps.  xxxi.  19. 
2  Thess.  iii.  3. 
Prov.  XXX.  8,  9. 
1  Cor.  vi.  20. 
Col.  iii.  23. 


THE  TWENTIETH  SUNDAY  AFTER 
TRINITY. 

The  Collect. 

ALMIGHTY  and  most  merci- 
ful God,  of  thy  bountiful  good- 
ness keep  us,  we  beseech  thee,  from  all 


o 


DOMINICA  XX.,   POST  TRINITATEM. 


o 


Oratio. 

MNIPOTENS  et  misericorsDeus,  Salisbury  use. 
universa  nobis  adversantia  pro-  '^'"^'  -  '■^^'"■ 


post  Pellt 

pitiatus  exclude;  ut  mente  et  coi-pore  ceias. iii.  13 


and  the  purpose  of  the  Christian  life  are  thus  made  the  suhj'jcts 
of  commemoration  and  prayer;  and  the  connexion  of  eacli  witli 
the  grace  of  God  and  tlie  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. 

Inteoit. — Give  peace,  0  Lord,  to  them  that  wait  for  Thee, 
and  let  Thy  propliets  be  found  faithful.  Hear  the  prayers  of 
Thy  servant,  and  of  Thy  people  Israel.  Ps.  I  was  glad  when 
they  said  unto  me.  We  will  go  into  the  house  of  the  Lord. 
Glory  be. 

THE  NINETEEXTII  SUNDAY  AFTER  TRINITY. 

The  forsaking  of  sins,  and  the  forgiveness  of  sins,  are  the  sub- 
jects of  the  Epistle  and  Gospel  for  this  Sunday.  St.  Paul  writes 
to  the  Ephesians  in  much  detail  concerning  the  Christian  moral 
law,  and  shows  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.  We  also  see  in  the  circumstances 
attending  this  miracle  two  other  illustrations  of  the  relation 
between  our  Lord  and  His  people.  First,  in  His  words,  **  Thy 
sins  be  forgiven  thee,'*  He  chows  that  His  forgiveness  is  the 
highest  good  that  can  be  desired  on  earth  ;  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  earth  to  forgive 
sins,*'  shows  that  this  power,  which  originates  only  in  the  God- 
licad  (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  judgment  before  the  throue  of  God.  These  words  thus 
contain  a  statement  of  the  whole  principle  of  Absolution. 

Inteoit — I  am  the  Saviour  of  My  people,  saith  the  Lord: 
out  of  whatsoever  tribulation  they  call  unto  Me,  I  will  hear 
them,  and  I  wiU  be  their  Lord  for  ever.  Ps.  Hear  Jly  law,  O 
My  people :  incline  your  ears  nnto  the  words  of  My  mouth. 
Glory  be. 

THE  TWENTIETH  SUNDAY  AFTER  TRINITY. 

The  prophetic  parable  of  the  Marriage  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  cheerfully  accomplish  those  things 
thiit  Thou  wouldest  have  done."  The  Epistle  seems  to  be  chosen 
as  an  illustration  of  the  festivity  of  Christ's  Kingdom,  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  tlie  Lord,  and 
is  ever  consecrated  by  the  "  giving  of  thanks,"  or  oll'ering  of  tho 
Holy  Eucharist,  to  God  the  Father,  in  the  Name  of  our  Lord 
Jesus  Christ.  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  E.xhortation  to  the  Holy  Communion. 

Introit. — In  all  the  things  that  Thou  hast  brought  upon  us, 
O  Lord,  Thou  hast  executed  true  judgment ;  for  we  have  sinned, 
und  have  not  obeyed  Thy  commandments.     Yet  give  glory  to 


126     THE  TWEISTY-FIKST  AND  TWENTY-SECOND  SUNDAYS  AFTER  TRINITY. 


things  that  may  hurt  us;  that  we, 
being  ready  both  in  body  and  soul, 
may  cheerfully  accomplish  those  things 
that  thou  wouldest  have  done ;  through 
Jesus  Christ  our  Lord.     Amen. 


pariter  expediti,  quae  tua  sunt  liberis 
mentibus  esequamur.     Per  Dominum. 


Modern  English. 

Salishuri)  Use. 

Modern  Roman. 

Eastern. 

Epistle. 

Eph.v.  15-21. 

Eph.  V.  15—21. 

Eph.  vi.  10-17. 

Gal.  ii.  16—20. 

Gospel. 

Matt.  xxii.  1—14. 

Matt.  xxii.  1—14. 

Matt,  xviii.  23-35. 

Luke  vi.  31—36. 

Pi.,  ciii.  S. 
Heb.  ix.  13.  H. 
Isa.  xxvi.  3. 
Heb.  X.  19—22. 


THE  ONE-AND-TWENTIETH  SUNDAY 
AFTER  TRIXITr. 

The  Collect. 

GRANT,  we  beseech  thee,  merciful 
Lord,  to  thy  faithful  people  par- 
don and  peace,  that  they  may  be 
cleansed  from  all  their  sins,  and  serve 
thee  with  a  quiet  mind ;  through  Jesus 
Christ  our  Lord.     Amen. 


DOMINICA  XXI.,  POST  TRINITATEM. 

Oratio. 

LARGIRE,       qusesumus,      Domine,  Salisbury  use. 
fidelibus  tuis  indvilgentiam  pla-  ^^pf.JV'^nV""' 
catus  et  pacem ;  ut  pariter  ab  omnibus  f^eias.  iu.  i6. 
mundentur  oflPensis,  et  secm-a  tibi  mente 
deserviant.     Per. 


Modern  English. 

Salisiury  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

Eph.  vi.  10—20. 

Eph.  vi.  10—17. 

Phil.  i.  6-11. 

Gal.  vi.  11—18. 

Gospel. 

John  iv.  46—54. 

John  iv.  46—53. 

Matt.  xxii.  15—21. 

Luke  viii.  5 — 8, 
9—16. 

Eph.  ii.  19. 
2  Tliess.  iii.  3. 
Ps.  cxxv.  2. 
Heb.  X.  24.  xU. 

28. 
Phil.  i.  9-11. 


THE  TWO-AND-TWEXTIETH  SUNDAY 
AFTER  TRINITY. 

The  Collect. 

ORD,  we  beseech  thee  to  keep  thy 
household  the    Church  in    con- 
tinual  godliness ;    that    through    thy 


L' 


DOMINICA  XXII.,  POST  TKES'ITATEM. 

Oratio. 

FA]\IILIAM  tuam,  qusesumus,  Do-  Salisbury  use 
mine,  continua  pietate  custodi ;  *^7u,;u"ebd^xxTi 
ut  a  cvmctis  adversitatibus  te  protegente     ''°*'  ^'^'"' 


Tliy  Name,  and  do  to  us  according  to  the  multitude  of  ITiy 
mercies.  Ps.  Great  is  tlie  Lord,  and  highly  to  be  praised :  in 
the  city  of  our  God,  even  upon  His  holy  hill.     Glory  be. 

THE  TWENTY-FIRST  SUNDAY  AFTER  TRINITY. 

The  connexion  between  the  Epistle  for  this  Sunday,  which  is 
that  beautiful  passage  wherein  St.  Paul  describes  the  whole 
armour  of  God,  and  the  Gospel,  in  which  is  given  the  narrative 
of  our  Lord  healing  the  nobleman's  son,  ap])ear3  to  lie  chiefly  in 
the  words  "above  all  tiiking  the  shield  of  faith."  The  hard,  un- 
iuipressible  generation  of  the  Jews,  among  whom  our  Lord  came, 
would  not  believe  in  "  signs  and  wonders "  on  any  evidence  but 
tliat  of  their  senses ;  and  this  placed  a  bar  in  the  way  of  His 
blessing,  so  that  He  sometimes  could  not  do  mighty  works  among 
them,  because  there  was  no  co-operation  of  faith  on  their  part 
with  power  on  His.  Tlie  nobleman  whose  child  wivs  healed  at  a 
long  distance  by  the  will  of  Christ  was  a  conspicuous  illustration 
of  the  opposite  type  of  character.  He  believed,  in  the  face  of  all 
improbabilities,  because  he  knew  that  the  holy  Jesus  was  not  one 
to  say  that  which  was  not  true.  To  such  minds  Faith  in  Christ 
'v,  a  shield  indeed  against  the  fiery  darts  of  the  Wicked  One ;  for 
their  belief  enables  Him  to  do  signs  and  wonders  of  a  spiritual 
nature,  and  establishes  a  power  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  say, 
"  The  Lord  is  my  Su\-iour,  my  God,  and  my  might,  in  whom  I 


will  trust,  my  buckler,  the  horn  also  of  iny  salvation,  and  my 
refuge."  As  humble  serHce  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  says  not  "  seeing  is  believing," 
but,  "  Lord,  I  believe,  help  Thou  mine  unbelief,"  is  the  surest  path 
to  the  revelation  of  the  signs  and  wonders  of  His  kiugdom. 

ISTEOIT. — O  Lord,  the  whole  world  is  in  Thy  power,  and  there 
is  no  man  that  can  gainsay  Thee.  For  Thou  hast  made  heaven 
and  earth,  and  all  the  wondrous  things  under  the  heaven.  Thou 
art  Lord  of  all.  Ps.  Blessed  are  the  undefiled  in  the  way,  w^ho 
walk  in  the  law  of  the  Lord.    Glory  be. 

THE  TWENTY-SECOND  SUNDAY  AFTER  TRINITY. 

Chiistian  love  is  here,  as  on  the  first  Sunday  after  Trinity,  the 
subject  of  the  Epistle  and  Gospel ;  but  in  the  present  instance  it 
is  illustrated  by  the  tender  words  of  St.  Paid  iu  his  Epistle  to  the 
Philippians,  and  by  our  Loi'd's  parable  of  the  two  debtors,  which 
He  sjTOke  as  a  reply  to  St.  Peter's  question,  "  Lord,  how  oft  shall 
my  brother  sin  against  me,  and  I  forgive  him?"  This  question 
was  asked  by  one  who  was  accustomed  to  the  Jewish  practice, 
which  was  ostentatious  of  its  seven  times'  forgiveness,  but  yet 
nnfor^ving  in  reality.  Our  Lord's  law  of  forgiveness  had  no 
limits,  '•  Not  until  seven  times,  but  until  seventy  times  seven." 
The  forgiveness  of  the  debt  of  ten  thousand  talents  represents  the 
infinite  mercy  of  God,  and  is  given  as  the  true  Example  and 
Standard  towards  which  His  absolved  servants  should  reach 
upward. 


THE  TWENTY-THIRD  AND  T'WENTY-FOURTH  SUNDAYS  AFTER  TRINITY.     127 


protection  it  may  be  free  from  all  ad- 
versitieSj  and  devoutly  given  to  serve 
thee  in  good  works,  to  the  glory  of 
thy  Name ;  through  Jesus  Christ  our 
Lord.     Amen. 


sit  libera,  et  in  bonis  actibus  tuo  nomiiii 
sit  devota.     Per  Dominum. 


Modern  English. 

Salisbury  Use. 

Modern  Soman. 

JSaslern. 

Epistle. 

Phil.  i.  3—11. 

Phil.  i.  6—11. 

Pbil.  iii.  17—21. 

Eph.  ii.  4—10. 

Gospel. 

Matt,  xviii.  21—35. 

Matt,  xviii.  23—35. 

Matt.  ix.  18—26. 

Luke  Tii.  11 — 16. 

I's,  xlvi.  1.  11. 
2  Pet.  i.  3. 
Jer.  xxix.  12 — 

14. 
Matt.  xxi.  22. 

vii.  11. 
PhU.  iv.  13. 


0 


THE  THREE-AND-TWENTIETH  SUNDAY 

APTER  TRINITY. 

The  Colleet. 

GOD,  our  refuge  and  strength, 
who  art  the  author  of  all  godli- 
ness ;  Be  ready,  we  beseech  thee,  to 
hear  the  devout  prayers  of  thy  Church ; 
and  grant  that  those  things  wliich  we 
ask  faithfully  we  may  obtain  effectu- 
ally ;  through  Jesus  Christ  our  Lord. 
Amen. 


DOMINICA  XXIII.,  POST  TRINITATEM. 


Oratio. 

DEUS,  refugium  nostrum  et  virtus,  Salisbury  use. 
adesto  piis  Ecclesioe  tuse  preei-  '^  post  pent'.'"' 
bus,  auctor  ipse  pietatis ;  et  priEsta,  ut 
quod  fideliter  petimus,  efficaciter  con- 
sequamur.      Per   Dominum    nostnim 
Jesum  Christum. 


Modern  English. 

Salisbury  Use. 

Modern  Roman. 

Eastern. 

Epistle. 

Phil.  ui.  17—21. 

Phil.  iii.  17—21. 

[Next  Sund.  before  Advent] 
Col.  i.  9—14. 

Eph.  ii.  14—22. 

Gospel. 

Matt.  xxii.  15-22. 

Matt.  xxii.  15—21. 

Matt.  xxiv.  15-35. 

Luke  viii.  27—39. 

Num.  xiv.  19. 
Ps.  cxix.  17.  C8. 

xl.  12,  13. 
Lev.  V.  17. 


THE  rOUR-AND-TWENTIETH  SUNDAY 

AFTER  TRLNITY. 

The  Collect. 

LORD,  we  beseech  thee,  absolve 
thy  people  from  their  offences; 
that  through  thy  bountiful  goodness 


o 


DOMINICA  XXIV.,  POST  TRINITATEM. 

Oralio. 

ABSOLVE,    qusesumus,    Domine,  Salisbury  Use. 
tuorum  delicta  populorimi ;  et  a     p^'t  Pent.'" 
peccatorum    nostrorum    nexibus,    qute 


Inteoit. — If  Thou,  Lord,  wilt  be  extreme  to  mark  what  is  done 
amiss :  0  Lord,  who  may  abide  it  ?  For  there  is  mercy  with 
Thee,  0  Lord  God  of  Israel.  Ps.  Out  of  the  4eep  have  I  called 
unto  Tliee ;  Lord,  bear  my  voice.     Glory  be. 

THE  TWENTY-THIRD  SUNDAY  AFTER  TRINITY. 

Our  Lord  is  set  forth  in  the  Gospel  of  this  Sunday  as  teaching 
that  duties  towards  the  civil  power  are  part  of  our  heavenly 
citizenship ;  St.  Paul  also,  in  the  Epistle,  referring  to  the  true 
Christian  life  on  earth  as  having  already  many  things  in  common 
with  the  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  honest  submission  to  them  even  in 
such  a  case  as  that  on  which  an  appeal  was  made  to  Him,  where 
the  law  was  that  of  a  conqueror  against  whom  rebellion  seemed 
to  be  a  duty.  One  deduction  to  be  drawn  from  the  words  of 
Christ  and  of  His  Apostle  is  that  the  Church  has  little  to  do  with 
politics  or  questions  of  secular  government.  The  things  of 
Gffisar  and  the  things  of  God  were  confused  together  by  the 
Jews,  and  they  ended  by  rejecting  the  Lord,  and  saying,  "  We 
have  no  king  but  Cajsar."  So  it  has  happened  at  other  times, 
that  a  want  of  zeal  for  God  in  carefully  distinguishing  what  is 

is,  has  led  the  Church  into  bondiige  to  civil  rulers  until   its 


spiritual  character  has  been  almost  obliterated.  The  Church  of 
England  has  been  mercifully  guided  into  a  just  discrimination  of 
the  things  of  Caesar  and  the  things  of  God ;  and  while  rendering 
strictest  obedience  to  the  Sovereign,  has  not  suffered  an  exces- 
sive loyalty  to  yield  up  spiritual  rights.  Nor  does  it  ever,  in 
modern  days,  seek  to  interfere  in  matters  of  civil  government. 
Such  a  just  consideration  of  the  respective  duties  which  are 
owing  towards  Caesar  and  towards  God,  and  such  a  persevering 
determination  to  render  to  each  their  proper  dues,  is  a  sure  way 
of  promoting  both  the  security  and  the  happy  progress  of  Christ's 
Church. 

Intboit. — I  know  the  thoughts  that  I  think  towards  yon, 
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.  Ps. 
Lord,  Thou  hast  become  gracious  unto  Tby  land;  Thou  hast 
turned  aw.ay  the  captivity  of  Jacob.     Glory  be. 

THE  TWENTY-FOURTH  SUNDAY  AFTER  TRINITY. 

This  Sundtiy  offers  another  illustration  of  the  faith  of  man 
co-operating  with  the  will  and  power  of  Almighty  God,  in  the 
two  cases  of  the  ruler  whose  young  daughter  was  dead,  and  of  the 
woman   whose   issue   of  blood  was  stayed  through  her  faith  in 


J  28 


THE  TWENTY-FIFTH  SUNDAY  AFTER  TRINITY. 


Rom.  xii.n.  23    we  may  all  be  delivered  from  the  bands 
23.  '  'of  those  sins,  wliieh  by  our  frailty  we 

have  committed  :  Grant  this,  O  hea- 
venly Father,  for  Jesus  Christ's  sake, 
our  blessed  Lord  and  Saviour.     Amen. 


pro  nostra  fragilitate  contraximus,  tua 
beniffuitate  liberemur.    Per  Dominum. 


Modern  JSiir/lish. 
Epistle.          Col.  i.  3—12. 
Gospel.          Matt.  ix.  18—26. 

Salisbitri/  Use. 
Col.  i.  9—11. 
Matt.  ix.  18—22. 

Modern  Moman. 

[As  for  one  of  the 

Sundays 
after  Epipliany.] 

ISasfern. 
Eph.  ir.  1—7. 
Luke  xvi.  18—13. 

Ps.  ex.  3. 
2  Pet.  i.  13. 
Phil.  ii.  13. 
John  XV.  5.  8. 
Gal.  vi.  9. 
2  Cor.  ix.  6. 


THE  TWENTY-FIFTH  SXHSTDAY  AFTER 
TRINITY. 

The  Collect. 

STIR  up,  we  beseech  thee,  O  Lord, 
the  wills  of  thy  faithful  people ; 
that  they,  plenteoiisly  bringing  forth 
the  fruit  of  good  works,  may  of  thee 
be  plenteously  rewarded ;  through 
Jesus  Christ  our  Lord.     Amen. 


DOMINICA  PROXIMA  ANTE  ADVENT0M. 

Oratio. 

EXCITA,  qUSeSUmUS,   Domine,  tuO-   Salisbury  Use 
rum    fideUum    voluntates :    ut  ^'^1,^,'ltix 
divini  operis  fruetum  propensius  exc-     '"'''"'■ 
quentes,  pietatis  ture  remedia  majora 
percipiant.     Per  Dominum  nostrum. 


Modern  lEitglish. 
Epistle.          Jer.  xxiii.  5— 8. 
Gospel.           John  vi.  5—14. 

Salisbury  Use. 
Jer.  xxiii.  5 — 8. 
John  vi.  5^14. 

Modern  Moman. 

[As  for  one  of  the 

Sundays 
after  Epiphany.] 

Eastern. 

^  If  there  he  any  more  Sundays  before  Advent-Sundayy  the  service  of  some  of  those  Sundays  that  were  omitted  after  the 
Epiphany  shall  be  taken  in  to  supply  so  many  as  are  here  wanting.  And  if  there  be  femer,  the  overplus  may  he  omitted  : 
Provided  that  this  last  Collect^  Epistle,  and  Gospel  shall  always  be  used  upon  the  Sunday  next  before  Advent. 


toucliing  the  hem  of  our  Lord's  g.arment.  "  My  daughter  is 
even  now  dead,"  said  the  former,  "  but  come  and  lay  Thy  hand 
upon  her,  and  she  shall  live :"  "  If  I  may  hut  touch  His  gar- 
ment," said  the  latter,  "  I  shall  be  whole."  These  instances  of 
recovery  from  disease  and  death  are  devotionally  applied  in  the 
Collect :  where  the  expressive  phrase,  "  the  bands  of  those  sins, 
wliicli  by  our  frailty  we  have  committed,"  has  a  double  reference  : 
first,  to  the  bondage  of  sin  in  its  spiritual  sense ;  and,  secondly,  to 
the  physiciU  evils  which  bind  us  around  with  chains  that  are 
forged  by  sin. 

Inteoit.  — I  know  the  thoughts  that  I  think  towards  you, 
saith  the  Lord ;  thoughts  of  peace,  and  not  of  evil.  Y'e  shall 
call  upon  Me,  and  I  will  hearken  unto  you.  I  will  turn  away 
your  captivity,  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  Sacramcntary  of 
St.  Gregory  there  are  Collects  for  twenty-seven  Sundays.  In 
the  Salisbury  Missal  twenty-four  Sundays  were  reckoned  as  after 
Trinity,  and  one  as  the  next  before  Advent :  and  there  was  a 
rubi'ic  directing  that  if  there  were  more  than  twenty-five  Sun- 
days between  Trinity  Sunday  and  Advent  Sunday,  the  Ollice  for 
the  Twenty-fourth  .Sunday  was  to  be  repeated  on  each  Sunday 
until  tlie  last,  when  that  for  the  Sunday  before  Advent  was  to  be 
said.  In  the  Prayer  Rook  of  1519  no  rubric  of  this  kind  was 
provided,  but  the  old  usage  would,  doubtless,  be  adopted.  In 
1552,  however,  a  rubric  was  inserted  to  this  efiect :— "  %  If  there 
be  any  more  Sund.ays  before  Advent  Sunday,  to  supply  the  same 


shall  be  taken  the  Service  of  some  of  those  Sundays  that  were 
omitted  between  the  Epiphany  and  Septuagesiraa."  Tliis  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  there  are  two  of  these  Dominica  Vagantes  (as  they  were 
.anciently  called),  the  Services  for  the  fifth  and  sixth  Sundays 
iifter  Epiphany  should  he  used ;  if  only  one,  that  for  the  sixth 
Sunday,  which  has  evidently  been  appointed  with  a  view  to  its 
fitness  for  use  on  the  Sunday  next  but  one  to  Advent.  The  rule 
expressed  in  this  rusric  is  a  very  ancient  one,  being  foaud  in 
Micrologus,  c.  62. 

The  OfEce  of  this  day  represents  that  for  the  fifth  Sunday 
before  the  Nativity  of  our  Lord  in  the  Comes  of  St.  Jerome, 
which  appoints  the  same  Epistle  and  Gospel,  and  in  the  Sacra- 
mcntary of  St.  Gregory,  though  a  different  Collect  is  appointed 
for  that  day  in  the  latter.  Its  tone  is  that  of  Advent  rather 
than  Trinity,  commemorating  as  it  does  the  first  coming  of  the 
King  whose  Name  is  "  The  Lord  our  Righteousness,"  and  look- 
ing forward  to  that  second  coming  when  the  true  restoration  of 
Israel  will  be  effected.  The  Gospel  is  the  same  as  that  for  Mid- 
Lent  Sunday,  where  some  notes  ujion  it  will  be  found.  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." 

Inteoit.— I  know  the  thoughts  that  I  think  towards  yon,  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  cap- 
tivity, and  will  gather  you  from  among  all  nations.  Ps.  Lord, 
Thou  arc  become  gracious  unto  Thy  land;  Thou  hast  tu'-ned  away 
the  captivity  of  Jacob.     Glory  be. 


SAINT  ANDREW'S  DAY. 


129 


[l.D.  1J52.] 

Jaliu  i.  35—3?. 

40. 
Mark  i.  10—18. 
Rom.  i.  5,  6. 
1  John  i)i.  2,  3. 
Matt.  xvi.  2.  4. 

xis.  17. 
JoLn  XIV.  15. 


SAINT  ANDREW'S  DAY. 
The  Collect. 

ALMIGHTY  God,  who  didst  give 
such  grace  unto  thy  holy  Apostle 
Saint  Andrew,  that  he  readily  obeyed 
the  calling  of  thy  Son  Jesus  Christ, 
and  followed  hiin  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. 


DIES  SANCTI  ANDREJi. 


Salis^uiy  Use. 


r     A     LMIGHTY      God,     which     hast  Common  prayer 
/Ji  .  Bookon549. 

L^  JL  ffiven  such  erace  to  thy  Apostle     [aiso  in  Latin 

°  "  ■^        ^  book  of  1.1,0] 

Samt  Andrew,  that  he  counted  the  cf.  Prafat.  in 
sharp  and  painful  death  of  the  cross  s'^AndruaJ. 
to  be  an  high  honour  and  a  great 
gloiy :  Grant  us  to  take  and  esteem 
all  troubles  and  adversities  which  shall 
come  unto  us  for  thy  sake  as  things 
profitable  for  us  toward  the  obtaining 
of  everlasting  life :  through  Jesus 
Christ  our  Lord.] 


jHodern  English. 

Salisbury  Use. 

Modern  Roman. 

Eastern. 

Epistle. 

Kom.  X.  9—21. 

Roin.  X.  10—18. 

Rom.  X.  10—18. 

1  Cor.  IT.  9—16. 

Gospel. 

Matt.  IT.  18—22. 

Matt.  iv.  18—22. 

Matt.  iv.  18—22. 

John  i.  35-51. 

SAINT  ANDREW. 

[NOTEMBEB  30.] 

The  feast  of  St.  Andrew  is  one  of  those  for  wliich  an  Epistle 
and  Gospel  are  provided  in  the  Lectionary  of  St.  Jerome,  and 
which  has  also  prayers  appointed  for  it  in  the  Sacramentary  of 
St.  Gregory.  It  is  therefore  of  very  ancient  date  in  the  Church, 
and  one  of  the  most  ancient  of  the  Apostles'  festivals,  only  nine 
being  named  (on  six  days)  in  the  Lectionary  referred  to.  Its 
position  may  he  at  the  beginning  or  at  the  end  of  the  Christian 
year,  according  as  Advent  Sunday  happens  in  November  or 
December.  It  has  usually  been  considered  that  it  comes  at  the 
beginning,  and  that  it  is  placed  there  because  the  Apostle  thus 
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  us  in  unin- 
spired history  does  not  throw  much  more  Hght  upon  their  pCi- 
sonal  character  or  the  details  of  their  work.  The  latter  fact 
may,  perhaps,  be  accounted  for  from  the  circumstance  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  brealcing  up 
of  the  Roman  Empire,  even  lingering  traditions  about  them 
would  pass  away.  With  respect  to  the  paucity  of  details  given 
about  the  Apostles  in  the  New  Testament,  there  seem  to  be  two 
reasons  which  offer  a  sufficient  explanation.  For  (1)  the  purpose 
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  show  the  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  par- 
ticulars 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  circum- 
stances 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  the  teaching  and  Baptism  of  His  Forerunner. 
There  are  only  two  other  circumstances  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  Jeru- 
salem 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  ol 
the  English  Church,  Sinope  and  Sebastopol  are  both  especially 
connected  with  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  the  Morea,  nearly  opposite  to 
Lepanto. 

The  account  of  this  Apostle's  martyrdom  is  very  affecting.  At 
a  gi-eat  age  he  was  caUed  before  the  Roman  viceroy  at  Patraj 
(now  Patras),  and  required  to  leave  off  his  Apostolic  labours 
among  the  heathen  Greeks.  Instead  of  consenting,  he  proclaimed 
Clu'ist  even  before  the  judgment-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  this  y(>  ^'i''  '^  known  by 
the  name  of  the  cross  decussate.  It  is  the  distinctive  symbol  of 
the  Scotch  order  of  St.  Andrew :  the  Apostle  being  always  espe- 
cially reverenced  in  connexion  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  the  monogram  of  Christ 


*. 


which  was  so 


familiar  to  the  early  Christians. 

"  Hail,  precious  cross !"  said  the  aged  Apostle,  as  he  came  to  it, 
"  that  hast  been  consecrated  by  the  Body  of  my  Lord,  and 
adorned  with  His  Kmbs  as  with  rich  jewels.  I  come  to  thee 
exulting  and  glad ;  receive  me  with  joy  into  thy  arms.  Oh,  good 
cross,  that  hast  received  beauty  from  our  Lord's  limbs  !  I  have 
ardently  loved  thee;  long  have  I  desired  and  sought  thee;  now 
thou  art  found  by  me,  and  art  made  ready  for  my  longing  soul ; 
receive  me  into  thy  arms,  taking  me  from  among  men,  and  pre- 
sent me  to  my  Master,  that  He  Who  redeemed  me  on  thee  may 
receive  me  by  thee."  For  two  days  the  dying  martyr  exhorte*! 
the  people  from  the  cross  after  His  example  Who  stretched  out 
His  arms  all  the  day  long  to  an  ungodly  and  gainsaying  people. 

S 


180 


SAINT  THOMAS  THE  APOSTLE. 


[a.d.  1549.] 
Heb.  xi.  6. 
J'llin  XX.  21—31 
I  Pet.  ii.  e. 
John  iir.  18.  vi. 

C9.  xiv.  IS,  14. 
Eph.  ii.  IS. 


SAINT  THOMAS  THE  APOSTLE. 

The  Collect. 

ALMIGHTY  and  everliving  God, 
who  for  the  more  confirmation  of 
tlie  faitli  didst  suffer  thy  holy  Ajjostle 
Thomas  to  be  doubtful  in  thy  Son's 
resurrection;  Grant  us  so  perfectly, 
and  without  all  doubt  to  believe  in 
thy  Son  Jesus  Christ,  that  our  faith 
in  thy  sight  may  never  be  reproved. 
Hear  lis,  O  Lord,  through  the  same 
Jesus  Christ,  to  whom,  with  thee  and 
the  Holy  Ghost,  be  all  honour  and 
glory,  now  and  for  evermore.     Amen. 


DIES  SANCTI  THOM^  APOSTOLI. 


Salisbury  Use. 


Modern  Snglish. 

Salishury  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

Eph.  ii.  19—22. 

Eph.  ii.  19—22. 

Eph.  ii.  19—22. 

Acts  V.  12—20. 

Gospel. 

John  XX.  24—31. 

John  XX.  24r— 29. 

John  XX.  19—31. 

John  XX.  9—31. 

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.  I's.  O  Lord, 
Thou  hast  searched  me  out  and  known  me :  Thou  knowest  my 
downsitting  and  mine  uprising.     Glory  be. 

Hymns. 

Evensong. — Annue,  Christe.     H.  N.  86.  75. 

Compline.— /Sa^iia^oj-mwnrfj,  Domine.    H.  A.  M.  49.,  C.  H.  24. 

Mattins. — Annue,  Christe.     H.  N.  86.  75. 

Lauds. — Uxultet  caelum  laudibus.    A.  A.  188. 

These  hymns  are  appointed  to  be  sung  on  all  I'casts  of  Apostles 
and  Evangelists  throughout  the  year,  except  when  superseded  by 
the  Paschal  or  other  proper  hymns. 

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.  [Do  Gnec.  Affect,  vii.]  It  seems  to  have  been 
generally  observed  in  the  time  of  St.  Gregory,  who  has  provided 
for  it  in  his  Sacramcntary.  In  the  Eastern  Church  it  is  kept  on 
October  6th.  Although  our  Collect  is  not  derived  from  that 
source,  the  leading  idea  of  it  is  found  m  a  Homily  of  St.  Gregory 
[Horn,  in  Evang.  2G],  where  he  says,  that  "  by  this  doubting  of 
St.  Thomas  wo  are  more  confirmed  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  remarkable  consistency  in  these 
sayings,  one  in  each  case  showing  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. 

"  Except  I  shiill  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."  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;  hut  they  seem  to 


give  more  than  the  outline  of  a  spiritual  character  in  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  fiice  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  aa 
to  despairing  doubt ;  and  which  could  lead  the  Apostle  to  that 
full  confession  of  faith  contained  in  the  words,  "  My  Lord, 
and  my  God."  But  it  may  have  been  the  touch  of  Christ's 
wounds  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  fulfilled,  by  dying  with  Christ,  but  the 
servant  followed  the  Master  afterwards.  It  is  recorded  by  Euse- 
bius,  that  he  received  a  direction  from  our  Lord,  after  His  Ascen- 
sion (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  uiiracxilously  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  Clirist  among  them  until  ho  came  to 
India.  The  Christians  of  St.  Thomas  still  bear  witness  to  his 
work  in  that  great  and  populous  land  in  the  south,  and  in  the 
north  there  appear  to  be  relics  of  the  Christian  faith  mixed  up 
with  the  strange  religion  of  Thibet ;  hut  the  diabolical  systems  of 
Brahma  and  Buddh,  and  the  Antichristianism  of  Mahomet, 
have  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.  Thomas  was  martyred  by  the  Brahmins  at  Taprobane,  now 
called  Sumatra.  Having  been  assailed  with  stones,  he  was  at 
last  killed  by  the  thrust  of  a  spear:  the  manner  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  words 
true  of  St.  Thomas,  "  Tliou  canst  not  follow  Me  now,  but  thou 
shalt  follow  Me  afterwards." 

Inteoit. — Thy  friends  are  exceeding  honourable  unto  nie,  0 
God:  greatly  is  their  beginning  strengthened.  Ps.  O  Lord,  Thou 
luist  searched  mo  out  and  known  me :  Thou  knowest  my  down- 
sitting  and  mine  uprising.     Glory  be. 


CONTERSION  OF  SAINT  PAUL.— THE  PURIFICATION. 


J  3] 


Col.  i.  5,  6. 
Acts  xxvi.  9 — 20. 
Rom.  XV.  15—17. 
Acts  xx.  20,  21. 

27. 
Col.  ii.  C. 
1  Thess.  iv.  1,  2. 


THE  CONVERSION  OF  SAINT  PAUL. 
The  Collect. 

OGOD,  who,  through  the  preach- 
ing 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  remem- 
brance, may  shew  forth  our  thankful- 
ness unto  thee  for  the  same,  by  fol- 
lowing the  holy  doctrine  which  he 
taught ;  through  Jesus  Christ  our 
Lord.     Amen. 


IN  CONVERSIONE  SANCTI  PAtTLI, 

Oratio. 

DEUS,    qui    universum    mundum  Salisbury  Use. 
beati  Pauli  Apostoli  tui  prffidi- '^s.^'pt'Xcr. 
catione  docuisti :  da  nobis,  qussumus,     """"""  '*^' 
ut  qui  ejus  hodie  conversionem  colimus: 
per  ejus  ad  te  exempla  gradiamur.    Pur 
Doniiiium. 


Modern  JUnglish. 
EriSTLE.  Acts  ix.  1 — 22. 

Gospel.  Matt.  xi.t.  27—30. 


Salisbury  Use. 
Acts  ix.  1—22. 
Matt.  xix.  27—29. 


Modem  Soman. 
Acts  ix.  1—22. 
Matt.  xix.  27-29. 


Easter 


Ps.  cii.  24—27. 
Hail.  ii.  7—9. 
Luke  ii.  22—30. 
Gal.  iv.  4. 
Matt.  V.  8. 
Ps.  xxiv.  3,  4. 
Rev.  i.  3.  6. 


THE  PRESENTATION  OF  CHRIST  IN  THE 
TEMPLE,  COMMONLY  CALLED,  THE 
PURIFICATION  OP  SAINT  MARY  THE 
VIRGIN. 

The  Collect. 

ALMIGHTY  and  everliving  God, 
we  humbly  beseech  thy  Majesty, 
that,  as  thy  only-begotten  Son  was 
this  day  presented   in  the  temple  in 


IN  PURIFICATIONE  BEAT.*  MARI.S; 
VIRGINIS, 


Oratio. 

OMNIPOTENS  sempiterne  Deus,  Salisbury  u: 
Majestatem  tuam  supplices  ex- 
oramus,  ut  sieut  unigenitus  Fihus  tuus 
hodierna  die  cxmi  nostrEE  carnis  sub- 


Greg.  Purlf. 
S.  MariiE  V. 


CONVERSION  OF  SAINT  PAUL. 
[Jantjaet  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  Sacramentary.  It  is  said  [Laterculum  of 
Silvias,  A.D.  448]  that  there  was  anciently  a  festival  of  St.  Peter 
and  St.  Paul  on  February  22nd  (now  "  Cathedra  Petri"),  and 
there  may  have  been  some  connexion  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  was  associated  with  him,  the  29th  of  June ;  although, 
on  the  following  day,  a  "  Commemoration  of  St.  Paul"  was  made, 
which  is  marked  in  the  Salisbury  and  Roman  Calendars,  and 
mentioned  in  the  Rubrics  of  the  Missal ;  and  which,  in  Menard's 
edition  of  St.  Gregory's  Sacramentary,  is  called  "  Natale  Sancti 
Pauli."  It  is  a  pious  instinct  which  has  led  the  Church  to  thank 
God  in  this  festival  for  the  wonderful  conversion  of  the  Apostle 
of  the  Gentiles ;  but  there  is  something  to  regret  in  the  loss  of 
the  ancient  custom  by  which  his  noble  martjTdom  was  also  com- 
memorated, and  by  which  the  unity  of  the  two  principal  Apostlos 
was  so  significantly  set  forth. 

Both  the  conversion  and  the  missionary  work  of  St.  Paid  are 
narrated  with  much  detail  in  the  Acts  of  the  Apostles ;  and  the 
whole  of  his  life  and  labours  has  been  minutely  mvestigated  in 
the  well-known  work  of  Conybeare  and  Howson.  To  attempt 
even  a  sketch  of  so  marvellous  a  career  in  these  notes  would  be 
to  occupy  space  that  cannot  be  spared ;  and  such  a  sketch  is 
rendered  unnecessary  by  the  elaborate  but  yet  very  accessible 
work  just  mentioned. 

Introit. — Let  us  all  rejoice  in  the  Lord,  commemorating  this 
day,  the  day  in  which  the  blessed  St.  Paul  adorned  the  world 
by  his  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. 

[Febbtjaet  2.] 

This  festival  has  the  same  Epistle  aud  Gospel  which  are  now 
in  use  appointed  for  it  in  the  Lectionary  of  St.  Jerome,  and  the 
germ  of  the  present  Collect  is  found  in  the  Sacramentary  o( 
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  present  name  for  it  in  the  Eastern  Church  is  the  Hypapaute 
of  our  Lord  Jesus  Christ ;  that  is,  the  viravTi]  or  uira^rai'T^,  the 
meeting  of  our  Lord  with  Simeon  and  Anna  in  the  Temple.  It 
is  said  to  have  been  observed  on  the  lltli  day  of  February  until 
the  time  of  Justinian  [a.d.  542],  but  in  the  Comes  of  St.  Jerome 
it  precedes  the  festival  of  St.  Agatha,  which  is  dated  on  the  Nones, 
or  5th  of  February,  the  day  on  which  that  Saint  is  still  comme- 
morated ;  and  probably  it  was  so  observed  only  by  those  who  kept 
Christmas  Day  on  the  6th  of  J.inunry,  as  a  part  of  the  Enstem 
Church  has  always  done. 

The  popular  name  of  this  festival  (Candlemas  Day)  perpetuates 
the  memory  of  a  very  ancient  custom,  that  of  walking  in  pro- 
fession with  tapers,  aud  singing  hymns.  In  a  Homily  on  the 
Purification  Alcuin  says  [a.d.  790],  "  The  whole  multitude  of  the 
cit}'  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  his  hand."  St. 
Bernard  also  [a.d.  1153]  gives  the  following  description  of  the 
practice,  as  carried  out  in  his  day  : — 


'  Until  1661  the  Epistle  was  that  for  the  Surday.    Bi^shop  Cosiii  intro- 
duced the  one  dow  useil.    He  also  preOxcd  tlu  i.r^t  title  to  the  Jay. 
S  2 


132 


SAINT  MATTHIAS'  DAY. 


substance  of  our  flesh,  so  we  may  be 
presented  uuto  thee  with  pure  and 
clean  hearts,  by  the  same  thy  Son 
Jesus  Christ  our  Lord.     Amen. 


stantia  in  templo  est  prsesentatus,  ita 
nos  facias  purificatis  tibi  mentibus 
prsesentari.     Per  eundem. 


Modern  English. 

Salisbury  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

Mai.  iu.  1—5. 

Mai.  iii.  1 — 4. 

Mai.  iH.  1—4. 

Heb.  vii.  7—17. 

Gospel. 

Luke  ii.  22 — «). 

Luke  ii.  22—82. 

Luke  ii.  22—32. 

Luke  ii.  22 — 10. 

[a.d.  1549.] 

Acts  i.  20—26. 
John  XTU.  U,  12. 

20. 
2  Pet.  ii.  :. 
Eph.  iv.  11,  12. 
Heb.  V.  4,  5. 


0 


SAINT  MATTHIAS'  DAY. 
The  Collect. 

ALMIGHTY  God,  who  into 
the  place  of  the  traitor  Judas 
didst  choose  thy  faithful  servant  Mat- 
thias to  be  of  the  number  of  the  twelve 
Apostles;  Grant  that  thy  Church, 
being  alway  preserved  from  false 
Apostles,  may  be  ordered  and  guided 
by  faithful  and  true  pastors ;  through 
Jesus  Christ  our  Lord.     Amen. 


SANCTUS  MATTHUS  APOSTOLUS. 


Salisbury  Use. 


Modern  English. 
Epistle.          Acts  i.  15-26. 
Gospel.           Matt.  xi.  25—30. 

Salishury  Use. 
Acts  i.  15—26. 
Matt.  xi.  25—30. 

Modern  Soman. 
Acts  i.  15—26. 
Matt.  li.  25-30. 

Eastern. 

Acts  i.  12—17. 

21-26. 

Luke  X.  16—21. 

"  We  go  in  procession,  two  by  two,  carrying  candles  in  our 
hands,  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  tlie  w.ay  we  sing,  '  Great  is  the  glory  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  light  should  shine  before  men  ; 
secondly,  this  we  do  this  day  especially  in  memory  of  the  Wise 
Virgins  (of  whom  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  the  church  this  day,  it  is 
called  Candelaria,  or  Candlemas.  Because  our  works  should  be 
all  done  in  the  holy  fire  of  charity,  therefore  the  candles  are 
lit  with  holy  fire.  They  that  go  out  first  return  last,  to  teacli 
humility,  'in  honour  preferring  one  another.'  Because  God 
loveth  a  cheerful  giver,  therefore  we  sing  in  the  way.  The  pro- 
cession itself  is  to  teach  us  that  we  should  not  stand  idle  in  the 
way  of  life,  but '  go  from  strength  to  strength,'  not  looking  back 
to  that  which  is  behind,  but  reaching  forward  to  that  which  is 
before." 

The  festival  is  placed  at  forty  days'  distance  from  Christmas,  as 
that  was  the  interval  directed  by  the  law  between  the  day  of 
birth  and  the  day  when  the  mother  presented  herself  for  rcadmis- 
sion  to  the  congregation,  and  her  infant  son  for  an  offering  to 
the  Lord.  [Lev.  xii.  4.  Exod.  xxii.  29.  Num.  viii.  17.]  It  was 
on  this  occasion  that  Simeon  gave  to  the  Church  the  Nunc 
Dimittis,  in  which  he  proclaimed  the  glorious  and  universal 
Epiphany  of  the  Holy  Child,  when  he  prophesied  of  Him  as  "  a 
Light  to  lighten  the  Gentiles,  and  the  glory  of  God's  people 
Israel."  It  was  then  also  that  the  Virgin  Mother  first  learned 
that  sorrow  as  well  as  joy  was  in  the  wonderful  lot  assigned  her ; 
"  Yea,  a  sword  shall  pierce  through  thy  own  soul  also." 

The  submission  of  the  Blessed  Virgin  to  the  ceremony  of  puri- 
fication, and  of  her  Divine  Son  to  that  of  presentation  in  the 
Temple,  were  each  of  them  an  illustration  of  the  perfect  humilia- 


tion of  our  Lord  to  the  likeness  of  sinful  man.  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.  But,  as  at  His  Baptism,  so  now,  for 
Himself  and  for  His  holy  Mother  He  says  by  their  acts,  "  Suffer  it 
to  be  so  now,  for  thus  it  becometh  us  to  fulfil  all  righteousness." 
In  the  price  of  redemption  (the  representative  sacrifice  offered  in 
the  early  dawn  of  the  Holy  Child's  life,  to  be  followed  by  a  more 
perfect  Sacrifice  in  its  eventide)  it  has  been  noticed  that  there 
was  a  typical  meaning,  now  for  the  first  and  only  time  finding 
its  true  signification.  The  two  turtle-doves,  or  young  pigeons, 
were  expressive  of  lowliness  at  all  times,  as  offerings  of  the  poor ; 
but  in  the  offering  of  one  by  fire,  and  the  eating  of  the  other  by 
the  priest,  or  those  who  oflered  it,  are  now  to  be  seen  a  type  of 
Christ  offermg  Himself  for  sin,  and  also  giving  Himself  to  be  the 
spiritual  food  and  sustenance  of  His  people. 

It  is  worthy  of  remark,  as  a  happy  token  of  the  unity  which  is 
possible  in  spite  of  disagreement,  that  although  the  mltus  of  the 
Blessed  Virgin  was  and  is  one  principal  cause  of  difference  between 
the  Church  of  England  and  other  Catholic  Churches  of  Europe, 
yet  we  retain  old  Collects  for  both  the  Annunciation  and  the 
Purification,  while  nearly  all  the  other  Saints'-day  Collects  are 
modem. 

Inteoit. — We  wait  for  Thy  loving-kindness,  0  God  :  in  the 
midst  of  Thy  temple.  O  God,  according  to  Thy  Name,  so  is  Thy 
praise  unto  the  world's  end  :  Thy  right  hand  is  fall  of  righteous- 
ness. 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. 

[Febbitabt  24.] 

This  is  not  one  of  the  most  ancient  of  the  festivals  generally 
observed  by  the  Church,  as  there  is  no  provision  for  it  in  the 


THE  ANNUNCIATION  OF  THE  VIRGIN  MARY. 


138 


Heb.  xiii.  9. 
Rom.  i.  3,  4. 
Malt.  i.  18-21. 
Heb.  ii.9,  10. 
Phil.  iii.  8.  10, 
11.20,21. 


w 


THE  AiratTNCIATION  OP  THE  BLESSED 

VIRGIN  MAEY. 

Tlie  Collect. 

'E  beseecli  thee,  O  Lord,  pour 
thy  grace  into  our  hearts  ; 
that,  as  we  have  known  the  incarnation 
of  thy  Son  Jesus  Christ  by  the  mes- 
sage of  an  angel,  so  by  his  cross  and 
passion  we  may  be  brought  unto  the 
glory  of  his  resurrection ;  through  the 
same  Jesus  Christ  our  Lord.     Amen. 


IN  ANNUNCIATIONE  BEAT.a;  MARLE, 
Fostcommunio. 

GRATIAM  tuam,  quaesumus.  Do-  Salisbury  use. 
mine,  mentibus  nostris  infunde  :  "owat"'' Ann. 
ut  qui  angelo  nuntiante  Christi  Filii     Marilm! 
tui    incamationem     cognovimus,    per 
passionem  ejus  et  crucem  ad  resurrec- 
tionis  gloriam  perducamur.     Per  eun- 
dem. 


LORD,  we  bisechen  helde  yn  thi  xivth  century- 
^  ....       Prymer  ver- 

grace  to  oure  inwittis,  that  bi     """■ 

the  message  of  the  aungel  we  kuowe 

the  incamacioun  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. 


Modern  English. 

Salishury  Use. 

Modern  Soman. 

Hastern. 

Epistle. 

Isa.  vii.  10—15. 

Isa.  vii.  10—15. 

Isa.  vii.  10—15. 

Heb.  u.  11—18. 

Gospel. 

Luke  i.  26—38. 

Luke  i.  26—38. 

Luke  i.  26—38. 

Luke  i.  24—33. 

Lectionary  of  St.  Jerome;  but  there  is  a  Collect  for  it  in  the 
Saeramentary  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  the  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'  Day  was  formerly  changeable  in  Leap  Year,  when 
the  intercalated  day  was  added  between  February  23rd  and  24thj 
and  the  25th  became  the  festival  of  St.  Matthias.  But  at  the 
revision  of  the  Calendar  iu  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  Saeramentary  of  St. 
Gregory. 

Nothing  more  is  recorded  of  St.  Matthias  in  the  New  Testa- 
ment than  that  he  was  chosen  to  be  an  Apostle  in  the  place  of 
Judas  Iscariot,  the  account  of  bis  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  which  the  whole 
Catholic  Church  is  pervaded.  It  is  plain  also  that  this  Gospel  is 
intended  to  show  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." 

Tlie  tradition  of  the  Church  respecting  St.  Matthias'  Apostolic 
labours  is,  that  after  ministering  for  some  years  among  his  coun- 
trymen the  Jews,  be  went  to  Cappadocia,  and  was  eventually 
crucified  there  about  the  year  of  our  Lord  61.  The  manner  of 
his  death  was  not  very  unlike  that  of  the  tr»itor  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. 

Inteoit.— Thy  friends  ai'e  exceeding  honourable  unto  me,  O 
God  :  greatly  is  their  beginning  strengthened.  Ps.  O  Lord, 
Thou  hast  searched  me  out  and  known  me :  Thou  knowest  my 
downsitting  and  mine  uprising.     Glory  be. 


THE  ANNUNCIATION. 
[Maech  25.] 

There  is  no  mention  of  the  festival  of  the  Annunciation  in  the 
Lectionary  of  St.  Jerome,  although  there  are  days  in  honour  of 
the  Purification  and  the  Nativity  and  the  Death  or  Assumption 
of  the  Blessed  Virgin.  It  is  however  of  very  early  date,  as  Pro- 
clus,  patriarch  of  Constantinople,  who  died  A.E.  446,  has  left  a 
Homily  on  the  day,  which  was  preached  in  the  presence  of  Nes- 
torius,  and  against  his  heresy.  It  is  also  mentioned  by  St. 
Athanasius,  St.  Cbrysostom,  St.  Augustine,  and  other  writers  as 
early ;  and  the  Collect  is  found  in  the  Saeramentary  of  Gela- 
sius,  at  the  end  of  the  fifth  century,  as  well  as  in  that  of 
St.  Gregory.  In  the  CouncU  of  Toledo,  a.d.  656,  the  first  of 
seven  Canons  orders  tb.at  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  appropriated  to  the  festival  named 
"  the  Expectation  of  the  Blessed  Virgin,"  and  the  old  day  was 
restored. 

In  the  Consnetudinary  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  :"  iu  both  cases  his 
alteration  was  rejected,  and  the  authorized  title  is  "  The  Annun- 
ciation of  our  Lady,"  or  "  The  Annunciation  of  the  Blessed  Virgin 
Mary." 


134 


SAINT  MARK'S  DAY. 


2  Tim.  !v.  n. 
I  Vet.  i.  12. 
Bjjh.  iv  u.  12 

11.  15. 
1  Pit.  V   10. 
Hcb.  xiii.  9. 


o 


SAINT  iLiUK'S  DAY. 

The  Collect. 

ALMIGHTY  God,  who  hast 
instructed  thy  holy  Church  with 
ihe  heavenly  doctrine  of  thy  Evange- 
list Saint  INIark  ;  Give  us  grace,  that, 
being  not  like  children  carried  away 
■uath  every  blast  of  vain  doctrine,  we 
may  be  established  in  the  truth  of  thy 
holy  Gospel,  through  Jesus  Christ 
our  Lord.     Amen. 


SASCTtrS  MARCUS  EVANGELISTA. 
Oratio. 

DEUS,  qui  Iteatum  Marcum  evan- 
gelistam  tuum  evangelicae  prae- 
dicationis  gratia  sublimasti :  tribue, 
quaesumus,  ejus  nos  semper  et  erudi- 
tione  perficere  et  oratione  defendi. 
Per  Dominum. 


.S.ilisburj'  Ufio. 
Greg.  Nat. 
S.  Marc.  Ev. 


Modern  EnijUsh. 

Salishurti  U^e. 

Modern  Uoman. 

Eastern, 

Epistle. 

Eph.  iv.  7—16. 

Eph.  iv.  7—13. 

Ezek.  i.  10-14. 

1  Pet.  V.  6—14. 

GOSPEI. 

John  XV.  1 — 11. 

■ 

John  XV.  1 — 7. 

Luke  X.  1 — 9. 

Luke  X.  16—21. 

The  Church  of  England  commemorates  the  Mother  of  onr  Lord 
on  five  days  in  the  year,  the  Annunciation,  the  Purification,  the 
Visitation,  tlie  Nativity  of  the  Blessed  Virgin,  and  her  Conception. 
The  three  latter  are  Black  Letter  Days  in  July,  September,  and 
December :  the  two  former,  as  days  which  commemorate  events 
that  associated  her  with  the  Person  of  our  Lord  and  the  work  of 
our  salvation  by  His  human  Nature,  are  provided  with  special 
services  as  days  of  oblig-ation. 

If  our  Blessed  Lord's  Nativity  occurred  ou  the  251;h  of  Decem- 
ber, as  there  are  sound  chronological  reasons  for  supposing,  this 
may  be  taken  as  the  true  time  when  the  angel  Gabriel  first  gave 
to  the  Church  the  words,  "  Hail,  thou  that  art  highly  favoured, 
the  Lord  is  with  thee :  blessed  art  thou  among  women  ;"  words 
which  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  days,"  that  the  Blessed 
Virgin  was  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 
ivhich  were  spoken  of  her  by  the  angel  "sent  from  God,"  show 
to  what  an  exalted  place  she  was  raised  by  the  Providence  of 
.\lmighty  God :  and  her  meek  reception  of  the  wonderful  revela- 
tion shows  a  holiness  in  the  subjection  of  her  will  to  the  will  of 
the  Lord,  Whose  handmaid  she  was,  that  no  saint  ever  surpassed. 
Holy  in  her  original  character,  her  holiness  was  made  more  perfect 
by  that  most  intimate  union  with  Jesus  which  existed  for  nine 
months  of  her  life.  Little  children  were  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  sub- 
stance, and  sanctified  her  both  in  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  Mary  when  she 
I)ecame  a  Paradise  herself.  Not  even  the  glorified  saints  who 
liave  attained  to  the  purity  and  bliss  of  Heaven  are  raised  to 
Ijigher  blessedness  and  purity  than  that  saintly  maiden  was  whom 
Elizabeth  was  inspired  to  sjwak  of  as  "the  Jlother  of  my  Lord." 

This  sanctity  of  the  Blessed  Virgin  Mary  through  her  associa- 
tion with  her  Divine  Son  has  always  been  kept  vividly  in  view  by 
the  Church  :  but,  while  excess  of  seutiment  on  the  one  hand  has 
led  to  an  irreverent  dishonour  of  her  name  by  associating  it  with 
attributes  of  Deity,  so  want  of  faith  in  the  principle  of  the  In- 
carnation has  led,  on  the  other  hand,  to  an  irreverent  depreciation 
of  her  sanctity.  Our  two  principal  and  three  minor  festivals  in 
honour  of  the  Virgin  and  her  work  in  the  Incarnation  point  out 
the  true  course  ;  to  esteem  her  very  highly  above  all  other  saints; 
but  yet  so  that  her  honour  may  be  to  the  glory  of  God. 

Imteoit. — Drop  down,  ye  heavens,  from  above,  and  let  the 


skies  pour  down  righteousness ;  let  the  earth  open,  and  let  it  bring 
forth  salvation.  [Alleluia.  Alleluia. — If  in  Easter  season.]  Ps. 
And  let  righteousness  spring  up  together ;  I  the  Lord  have 
created  it.     Glory  be. 

SAINT  MARK. 

[Apeil  23.] 

The  festival  of  St.  3Iark  is  provided  for  in  the  Sacrameutary  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  Churches  throughout  the  world. 

Of  the  Saint  commemorated  on  this  day  there  can  be  no  doubt  ; 
but  it  is  not  quite  certain  which  of  the  ^larks  named  in  the  Acts 
of  the  Apostles  is  Saint  Mark  the  Evangelist.  It  seems  most 
probable  that  he  was  not  the  John  Mark  of  Acts  xii.  12,  and 
Acts  XV.  37,  (who  W.1S  the  axeil/ibs  of  St.  Barnabas,  and  about 
whose  conduct  the  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  com- 
panion 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  he  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  in  the 
theological  history  of  the  Church.  The  Evangelist  carried  the 
knowledge  of  Christ  and  the  ministry  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  which  also  appears  to 
have  been  Easter  Day,  probably  April  25th,  and  perhaps  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  rough  clifts  adjoining,  to  prison; 
from  whence  the  next  morning  he  was  again  tortured  in  the 
same  manner  until  his  soul  departed  to  spend  a  second  and 
glorious  Easter  with  his  risen  and  ascended  Lord. 

One  of  the  ancient  Apostolic  Liturgies  goes  by  the  name  of 
St.  JIark ;  and  his  Festival  was  formerly  the  day  on  which  the 
Greater  Litanies  or  Processions  were  said :  but  these  latter  origi- 
nated with  St.  Gregory  in  the  sixth  century.  [See  Introduction 
to  Litany,  p.  47.] 

It  will  be  observed  that  the  English  Epistle  and  Gospel  for 
this  day  were  anciently,  as  they  still  are,  different  from  those  of 
the  Latin  aud  Oriental  Churches. 


SAINT  PHILIP  AND  SAINT  JAMES.— SAINT  BARNABAS. 


135 


lA  D.  1549.] 

Job  xxii.  21. 
Wisd.  XV.  3. 
/oAh  svii.  3. 

xiv.  6 — 9. 
1  John  V.  20. 
Ads  XV.  6.  13. 

ii.  42. 
Matt.  vii.  14. 


S.\INT  PHILIP  AND  SAINT  JAMES'  DAY. 

The  Collect. 

0  ALMIGHTY  God,  whom  truly 
to  know  is  everlasting  life ; 
Grant  us  perfectly  to  know  thy  Son 
Jesus  Christ  to  be  the  way,  the  truth, 
and  the  life  ;  that,  following  the  steps 
of  thy  holy  Apostles,  Saint  Philip  and 
Saint  James,  we  may  stedfastly  walk 
in  the  way  that  leadeth  to  eternal  life, 
through  the  same  thy  Son  Jesus  Christ 
our  Lord.     Amen. 


DIES  APOSTOLORUM  PHILIPPI  ET 
JACOBI. 


Salisbury  Uae. 


Modern  English. 

Salislury  Use. 

Modern  liontan. 

Eastern. 

Epistle. 

James  i.  1—12. 

Wisd.  V.  1—5. 

Wisd.  V.  1—5. 

Acts  viii.  26—39. 

GOSFEL. 

John  xiv.  1 — 14. 

John  xiv.  1 — 13. 

John  xiv.  1 — 13. 

John  i.  44—61. 

SAINT  BARNABAS  THE  APOSTLE. 


[A.D.  1510.] 

Rev.  iv.  8. 
Acts  xi.  22—24. 
Heb.  ii.  4. 
Eph.  iv.  8,  9. 


The  Collect. 

LORD  God  Almighty,  who  didst 
endue  thy  holy  Apostle  Barnabas 
with  singular  gifts  of  the  Holy  Ghost ; 


0 


IlTTEOlT.- -Hide  me,  O  God,  from  the  gathering  together  of 
the  froward,  and  from  tlie  insurrection  of  wicked  doers.  Alleluia. 
Alleluia.  Ps.  Hear  my  voice,  O  God,  in  my  pr.iyer;  preserve 
my  life  from  fear  of  the  enemy.     Glory  be. 

SAINT  PHILIP  AND  SAINT  JAMES. 
[Mat  1.] 

In  the  Lectionary  of  St.  Jerome  and  t)ie  Saeramcntai-y  of  St. 
Gregory  the  names  of  these  two  Apostles  are  associated  together 
as  they  are  in  the  Latin  and  English  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  d.ay  is  Novem- 
ber 1 1th,  and  St.  James'  day  October  23rd.  It  will  also  be  ob- 
served that  the  Apostle  St.  Philip  alone  is  named  for  May  1st  in 
the  ancient  Calendar  of  the  Venerable  Bede,  printed  in  a  previous 
page ;  and  in  some  early  Calendars  of  the  English  Church,  June 
22nd  is  dedicated  to  "  Jacobus  Alfei." 

The  Epistle  for  the  day  in  the  Eastern  Church  is  the  same 
portion  of  Scripture  that  was  read  for  the  Second  Morning 
Lesson  in  our  own  Church  until  1661 :  but  it  seems  clear  that 
the  Philip  there  mentioned  is  Philip  the  Deacon,  since  St.  Peter 
and  St.  John  were  sent  to  Samaria  to  confirm  those  whom  he  had 
baptized,  which  would  not  have  been  necessary  in  the  case  of  an 
Apostle.  It  is  curious  to  observe  that  the  same  error  should  have 
occuiTcd  in  both  the  Eastern  and  the  English  Church ;  but  there 
seems  to  have  been  much  confusion  among  the  ancients  between 
St.  Philip  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 
xxi.  9  that  he  had  "  four  daughters,  virgins,  which  did  projihcsy." 

St.  Philip  was  one  of  the  first  of  our  Lord's  disciples,  and  is 
thought  to  have  accompanied  Him  for  some  time  while  St.  Andrew 
and  St.  Peter  had  returned  to  their  occupation  of  fishing  after 
their  first  call.  It  may  have  been  this  fiiithful  companionship 
which  led  to  the  loving  rebuke  of  our  Lord  recorded  in  the  Gos- 
pel of  the  day,  "  Have  I  been  so  long  time  with  you,  and  yet 
hast  thou  not  known  Me,  Philip?"  For  the  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,  "bhow  us  the  Father,  ajid  it  sufiiccth  us!" 


SANCTUS  BARNABAS  APOSTOLUS.  Salisbury  Use. 


In  the  account  of  the  miracle  of  the  loaves  and  fishes  St.  Philip 
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,  and  his  name 
has  also  been  connected  with  the  early  Church  of  Russia.  S;. 
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  martj-rdom 
took  place  immediately  after  he  had  procured  by  his  prayers  the 
death  of  a  great  serpent  which  was  worshipped  by  the  people  of 
the  city. 

St.  James  the  Less  was  son  of  Alpha^us,  or  Cleophas,  and  of 
Mary,  and  nephew  to  Joseph  the  husband  of  the  Blessed  Virgin. 
Hence  he  was,  in  the  genealogical  phraseology  of  the  Jews,  a 
"brother  of  our  Lord,"  as  is  shown  in  tlie  table  at  page  79. 
It  was  also  thought  by  the  ancients  that  his  mother  Mary  was 
cousin,  or  as  the  Hebrews  would  say  "sister,"  to  the  Blessed 
Virgin  Mary,  and  this  would  establish  a  double  legal  aflinity 
between  James  and  Joses,  her  sons,  and  tlio  holy  Jesus.  St.  James 
the  Less  is  mentioned  by  Josephus  and  in  the  Talmud,  being 
well  known  to  the  Jews  from  his  iiosition  as  Apostle  of  the 
Church  of  Jerusalem  up  to  the  beginning  of  its  last  troubles  : 
and  having  won  even  from  them  the  name  of  "  the  just,"  a  name 
shadowing  that  of  his  Master,  so  often  called  "  the  Righteous  " 
in  the  Psalms.  It  is  he  whose  name  is  several  times  mentioned 
by  St.  Paul ;  and  he  was  the  writer  of  the  Catholic  Epistle  of  St. 
James.  He  went  to  his  rest  by  martyrdom  [a.d.  62],  in  Jerusalem, 
being  tbro^vn  down  from  a  pinnacle  or  wing  of  the  Temple  by 
some  of  the  persecuting  Scribes  and  Pharisees,  and  slain,  as  he  lay 
bruised  on  the  ground  below,  with  a  fuller's  club. 

The  oidy  reason  that  can  be  suggested  for  couijling  together 
St.  Philip  and  St.  James  is,  that  by  thus  doing  the  manner  in 
which  our  Lord  sent  forth  His  Apostles  two  and  two  is  illus- 
trated. St.  Simon  and  St.  Jude,  St.  Peter  and  St.  Paul,  St.  Bar- 
nabas and  St.  Bartholomew  are  parallel  instances. 

Inteoit. — They  cried  unto  Tlieo  in  the  time  of  their  tiouble, 
and  Thou  heardest  them  from  Heaven.  Alleluia.  Alleluia.  Ps. 
Rejoice  in  the  Lord,  O  ye  righteous,  for  it  becometh  well  the  just 
to  be  tliaukful.     Glory  be. 


13C 


SAINT  JOHN  BAPTISES  DAY. 


Rom.  xii  6 — 8. 
1  Tim.  i.  17. 


Leave  us  not^  we  beseech  tliee,  desti- 
tute of  thy  manifold  gifts,  nor  yet  of 
grace  to  use  them  alway  to  thy  honour 
and  glory;  through  Jesus  Christ  our 
Lord.     Amen. 


Modern  English. 

Salisbury  Use. 

Modem  Soman. 

Eastern. 

Epistle. 

Acts  xi.  22—30. 

Epb.  ii.  19—22. 

Acts  xi.  21— xiii.  3. 

[with  St.Bartholomew.] 
Acts  xi.  19—30. 

Gospel. 

John  XV.  12—16. 

John  XV.  12—16. 

Matt.  X.  16—22. 

Luke  X.  16—21. 

[A.D.  1549.] 

Mai.  iv. 
Luke  i. 
Mall,  iii.  1—3. 

xi.  11—14. 
John  i.  6,  7.  2a. 

X.  47.  V.  33. 
Matt.  xiv.  3,  4. 

6.  8.  10. 
I  Pet.  iv.  19. 


SAINT  JOHN  BAPTIST. 

Tlie  Collect. 

ALMIGHTY  God,  by  whose  pro- 
vidence thy  servant  John  Bap- 
tist was  wonderfully  bom,  and  sent  to 
prepare  the  way  of  thy  Son  our  Savioui-, 
by  preaching  of  repentance ;  Make  us 
so  to  follow  his  doctrine  and  holy  life, 


DIES  SANCTI  JOHANNIS  BAPTISTJi.        Salisbury  Use. 


SAINT  BARNABAS. 
[June  11.] 

This  festival  is  not  of  jmrnitive  antiquity,  being  unnoticed  iu 
the  ancient  Lectionaries  and  Sacramentaries.  In  the  Calendar 
of  the  Venerable  Bede  it  is  the  10th  instead  of  the  11th  of  June ; 
and  in  the  Eastern  Church  the  name  of  St.  Barnabas  is  associated 
with  that  of  St.  Bartholomew,  the  latter  being  also  commemo- 
rated on  August  25th.  The  day  was  omitted  from  the  EngUsh 
Calendar  of  1552,  but  the  Service  was  retained.  In  Fothergill's 
MS.  it  is  stated  that  the  day  was  not  observed  because  St.  Bar- 
nabas was  not  one  of  the  twelve  '. 

The  name  of  St.  Baraabas  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  MartjT. 

The  Apostle  St.  Barnabas  was  born  at  Cyprus,  but  was 
a  Jew  of  the  tribe  of  Le^i,  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  he 
received  the  name  of  Barnabas,  or  "  Son  of  Consolation,"  from 
the  Apostles ;  and  showed  his  zeal  for  Christ  by  selling  his  pro- 
perty that  the  Apostles  might  distribute  the  proceeds  among  the 
poor ;  an  act  which  possibly  originated  the  name  by  which  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.  Paul  to  the  Apostles  he  was  asso- 
ciated with  him  for  about  fourteen  years,  and  on  several  mis- 
sionary journeys.  After  their  separation  nothing  farther  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.  Stephen  to  his  death.  Wliat  was  sup- 
posed to  be  the  body  of  St.  Barnabas  was  discovered  four  cen- 
turies after  his  martyrdom,  a  Hebrew  copy  of  St.  Matthew's 
Gospel  lying  next  his  heart,  which  was  believed  to  have  been 


'  Hence  we  find  Bishop  Wren  in  1636  giving  direction  that  "ministers 
forget  not  to  read  the  collects,  epistles,  and  gospels  appointed  for  the  Con- 
on  of  S'.  Paul  .  .  .  and  for  St.  Bamaby's  Day."  Card  Doc.  Ann.  ii.  202. 


written  by  himself.  An  Epistle  is  extant,  bearing  the  name  oi 
St.  Barnabas,  which  is  considered  by  many  scholars  to  be 
authentic. 

The  Gospel  for  the  day  is  evidently  selected  with  reference  to 
the  act  of  St.  Barnabas  in  consoling  the  poor  disciples  in  their 
poverty.  He  acted  upon  the  command  of  onr  Lord  in  the  spirit 
with  which  the  example  of  the  Good  Samaritan  is  commended  to 
us,  and  showed  his  love  by  going  and  doing  likewise. 

Intboit. — Thy  friends  are  exceeding  honourable  unto  me, 
0  God :  greatly  is  their  beginning  strengthened.  Ps.  O  Lord, 
Thou  hast  searched  me  out  and  known  me :  Thou  knowest  my 
downsitting  and  mine  uprising.     Glory  be. 

SAINT  JOHN  THE  BAPTIST. 

[June  24.] 

This  festival  is  in  the  Comes  of  St.  .Teroine,  as  also  another 
commemorating  the  Beheading  of  St.  John  the  Baptist,  but  the 
date  is  not  indicated  in  either  case.  Mabillon  says  that  the 
festival  of  this  day  was  in  the  Carthaginian  Calendar  before  a.d. 
48 1 ;  and  it  is  mentioned  [circ.  A.D.  400]  liy  Maximus,  Bp.  of 
Turin,  as  also  by  St.  Augustine,  in  several  Homilies.  In  the 
Eastern  Church  it  is  kept  on  January  7th,  the  day  after  the 
holy  Theophany ;  and  the  festival  of  the  Decollation  is  also  fixed, 
as  ill  the  Latin  Church  and  our  o\vn,  for  August  29th.  The  day 
on  which  our  principal  Festival  of  St.  John  the  Baptist  is  kept 
has  been  supposed  to  be  connected  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  eighth  of  the  kalends  of  January,  and  from  that  day 
the  days  increase."  But  the  24th  of  June  is  also  the  proximate 
day  of  the  Baptist's  birth,  since  he  was  six  mouths  older  than  our 
Lord. 

Although  the  martyrdom  of  St.  John  Baptist  is  one  of  the 
four  recorded  in  Holy  Scripture  (the  other  three  being  those  of 
the  Holy  Innocents,  St.  Stephen,  and  St.  James),  yet  the  pre- 
sent festival,  which  commemorates  his  Nativity,  appears  to  be 
the  more  ancient  of  the  two  dedicated  to  his  name,  and  the  one 
more  generally  observed.  So  we  may  judge  from  the  Sermons 
both  of  Maximus  and  St.  Augustine,  each  of  whom  accounts  for 
the  custom  of  observmg  the  Birth  and  not  the  Martyrdom  of  the 


SAINT  PETER'S  DAY. 


137 


that  we  may  truly  repent  according  to 
his  preaching ;  and  after  his  example 
constantly  speak  the  truth,  boldly  re- 
buke Tiee,  and  patiently  suffer  for  the 
truth's  sake;  through  Jesus  Christ 
our  Lord.     Amen. 


Modem  Sngliah, 
Epistle.          Isa.  xl.  1 — 11. 
Gospel.           Luke  i.  57—80. 

Salisburt/  Use. 
Isa.  xlix.  1—7. 
Luke  i.  57-68. 

Modern  Soman. 
Isa.  xlix.  1—7. 
Luke  i.  57—68. 

Hasten. 

Eom.  xiii.  11. 

XIV.  1 — 4. 
Luke  i.  21,  25.  57 
—68. 

[A.D.  1549.] 

2  Pet.  i.  1.  3. 
Acts  ill.  6. 
Matt.  xvi.  18,  19. 
John  xxi.  15 — 17. 
Acts  XX.  2S. 
Heb.  xiii.  7.  17. 
1  Pet.  v.  2—4. 


SAINT  PETER'S  DAY. 

The  Collect. 

ALMIGHTY  God,  who  by  thy 
Son  Jesus  Christ  didst  give  to 
thy  Apostle  Saint  Peter  many  excel- 
lent    gifts,    and    commandedst    him 


0 


DIES  APOSTOLORUM  PETRI  ET  PAULI.    Salisbury  Use. 


Preciu'sor  of  our  Lord  as  if  no  other  festival  in  his  honour  had 
yet  hccn  estahUshcd.  "  The  prophets  who  had  gone  before  were 
first  born,  and  at  a  later  day  prophesied,  but  St.  John  Baptist 
heralded  the  Incarnation  of  our  Lord  when  His  Virgin  Mother 
came  to  visit  Elizabeth,  and  both  the  Precursor  and  the  Holy 
Child  were  yet  unborn." 

The  miraculous  birth  of  St.  John  the  Baptist,  and  all  that  we 
know  of  his  subsequent  history,  is  told  us  in  the  opening  chapters 
of  the  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.  16,  17,  of  Zacharias  in  Luke  ii.  76, 
and  those  of  St.  John  himself  in  announcing  his  mission,  with 
preceding  prophecies,  we  see  that  the  prophets  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,  com- 
paratively little  as  is  said  about  St.  John  in  Holy  Scripture, 
what  is  suid  shows  how  important  his  office  was,  and  illustrates 
the  words  of  our  Lord,  that  among  all  previously  born  of  women, 
none  was  ever  greater  than  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 
his  parents  Uved  but  a  few  years  after  his  birth.  But  when  the 
time  for  his  ministry  came,  he  adopted  the  ancient  prophetic 
mode  of  life ;  such  as  is  indicated  in  the  case  of  Elijah  the  Tish- 
bite,  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  prophet  of  the  old  dispensation,  and 
the  first  of  the  new, — he  assailed  the  vices  of  the  generation  in 
«hich  our  Lord  came,  as  Elijah  himself  had  assailed  those  of 
Ahab  and  the  Israel  of  that  day ;  and  so  doing  he  brought  many 
to  repentance,  and  initiated  a  new  moral  life  by  that  ordinance  of 
Baptism  with  which  the  dispensation  of  Sinai  ended,  and  that  of 
Calvary  began.  And  when  by  the  power  of  his  preaching  he  had 
prepared  the  hearts  of  the  people  to  receive  Christ  as  a  blessing, 
and  not  as  one  "come  to  smite  the  earth  with  a  curse"  [Mai. 
iv.  6],  the  other  part  of  his  ofiiee  was  brought  into  exercise, 
that  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  ministrations 
evidently  was,  we  have  very  little  information  given  us  about  it. 
He  proclaimed  the  coming  of  Christ,  rebuked  all  classes  of  the 
people  for  their  sins,  showed  them  the  way  to  turn  from  them, 
and  baptized  with  a  Baptism  of  water  which  foreshadowed  the 
Baptism  with  the  Holy  Ghost  as  well  as  water.     All  people  seem 


to  have  come  readily  to  him,  for  the  "oftence  of  the  Cross"  had 
not  yet  begun,  and  the  prophet  who  attracted  was  no  "car- 
penter'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  the  outward 
appearance  and  habit  of  a  "  man  sent  from  God,"  and  telling  of 
that  which  they  longed  for,  the  near  approach  of  their  Messiah. 
This  is  all  we  learn  of  the  ministry  of  the  Baptist  from  Holy 
Scripture,  aud  tradition  has  added  httle  or  nothing  more.  His 
martyrdom  appears  to  have  taken  place  very  early  in  our  Lord's 
ministry,  and  when  St.  John  himself  was  only  about  thirty 
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,  that  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  his  rev^ard  was  come. 

Intboit. — 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  polished  shaft,  and  in  His  quiver  hath  He  concealed  me. 
Ps.  It  is  a  good  thing  to  give  thanks  unto  the  Lord,  and  to 
praise  Thy  Name,  0  Thou  most  highest.     Glory  be. 


SAINT  PETER. 
[June  29.] 

This  day  is  one  of  the  oldest  of  Christian  festivals,  and  one 
that  was  from  the  beginning  of  its  institution  celebrated  with 
great  solemnity.  Ruinart  [617]  traces  it  back  as  far  as  the  third 
century,  and  it  is  probably  of  even  more  priuiitive  antiquity.  In 
St.  Jerome's  Leetionary  there  are  two  Gospels  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  Apostles,  the  day  was  evidently  then 
dedicated  to  both  Apostles,  as  it  was  in  the  English  Chm-eh 
until  the  Reformation  [a  "  Commemoration  "  of  St.  Paul  follow, 
in"-  on  the  30th],  aud  as  it  still  is  in  the  Latin  and  the  Eastern 
Church.  It  was  a  very  early  custom  for  the  Bishops  of  Rome  to 
celebrate  the  Holy  Communion  in  both  St.  Peter's  and  St.  Paul's 
Churches  on  this  day,  a  custom  which  is  mentioned  [a.d.  348] 
by  Prudeutius  [Peristephano,  carm.  xii.], 

Transtyberma  prius  solvit  sacra  pervigil  saccrdos, 
Mox  hue  recurrit,  duplicatque  vota. 


138 


SAINT  JAMES  THE  APOSTLE. 


earnestly  to  feed  thy  flock ;  Make,  we 
beseech  thee^  all  Bishops  and  Pastors 
diligently  to  preach  thy  holy  Word, 
and  the  people  obediently  to  follow  the 
same,  that  they  may  receive  the  crown 
of  everlasting-  glory ;  through  Jesus 
Christ  our  Lord.     Amen. 


Modern  English. 

Salisbun/  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

Acts  xii.  1 — 11. 

Acts  xii.  1—11. 

Acts  xii.  1—11. 

2  Cor.  xi.  21— xii.  9. 

Gospel. 

Matt.  xvi.  13-19. 

Matt.  xvi.  13—19. 

Matt.  xvi.  13—19. 

Matt.  xvi.  13—19. 

1549.] 
Mall.  iv.  21.  22. 

xix.  27—29. 
Acls  xii.  1,  2. 
John  xiv.  21. 
Rev.  xxii.  14. 


SAINT  JAMES  THE  APOSTLE. 

T/ie  Collect. 

GRANT,  O  merciful  God,  that  as 
thine  holy  Apostle  Saint  James, 
leaving  his  father  and  all  that  he  had. 


DIES  SANCTI  JACOBI  APOSTOLI. 


Salisbury  Use. 


lie  also  speaks  of  the  wliole  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 
Ifft  sermons  preached  on  the  day  of  St.  Peter  and  St.  Paul ;  and 
no  douht  the  two,  from  their  relative  positions  as  the  chief 
Apostles  of  the  Jews  and  the  Gentiles,  from  their  joint  ministra- 
tions at  Rome,  and  from  their  martyrdom  together  there  on  the 
wine  day,  have  always  had  this  day  dedicated  in  their  united 
names.  Bishop  Cosin  restored  the  title  "  Saint  Peter's  and  Saint 
Paul's  Day "  in  his  Durham  Prayer  Book,  and  added  to  the 
Collect,  so  that  it  should  read  ".  .  .  .  commandcdst  him  ear- 
nestly to  feed  Thy  flock,  and  madest  Thy  Apostle  St.  Faul  a 
rhoice  vessel  to  bear  Thi/  name  before  the  Gentiles,  make,  we 
beseech  Thee,  all  Bishops  and  all  other  ministers  of  Thy  Church, 
diligently  to  preach  Thy  Loly  Word  .  .  .  ."  He  also  altered  the 
Epistle  to  2  Tim.  iv.  1 — 9 ;  but  none  of  these  changes  were 
adopted. 

St.  Peter  was  one  of  the  first-called  of  our  Lord's  disciples 
[John  i.  35 — 42],  and  as  soon  as  he  had  come  to  follow  Christ,  he 
was  marked  out  by  a  new  name,  that  of  Cephas,  the  Syriac  equi- 
valent of  the  one  by  which  he  has  since  been  so  familiarly  known 
to  the  Church.  Our  Lord  did  nothing  without  a  meaning,  and 
in  giving  this  new  name  to  His  disciple.  He  appears  to  have  pro- 
phetically 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  hitter 
hour  of  His  Passion.  Such  instances  of  faith  as  St.  Peter's 
attempt  to  walk  on  the  w.ater,  and  his  confession  of  Christ  as  the 
Sou  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  show  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  undergo  greater  temptation.  Satan  desired  to  "  sift  him  as 
wheat,"  as  lie  bad  desired  to  tempt  Job ;  but  one  look  from  Jesus 
brought  him  to  himself  and  counteracted  the  temptation.  A 
simihir  temptation  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  from  him,  and  en- 
deavoured to  escape  from  IJome.  But  as  he  was  lea\ing  the 
city  he  had  such  a  vision  of  liis  Master  as  St.  Paul  had  on  his 
way   to   Damascus.     "Lord,  whither   goest  Thou?"   were   the 


words  of  the  Apostle,  and  the  reply  was  a  question  whetlier  that 
Master  must  go  to  Rome  and  again  suffer,  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,  and  the  servant  returned  to  follow  the 
Master  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  he  was  crucified  with  his  head  downwards  to  make  the 
death  more  ignominious  and  painful ;  and  as  being  unworthy  to 
sufter  the  same  death  as  his  Lord.  This  was  in  the  year  63 ; 
and  while  St.  Peter  was  being  crucified  at  the  Vatican,  St.  Paul 
was  being  beheaded  at  Aqutje  Salvice,  three  miles  from  Rome. 

Our  Lord's  remarkable  words,  "  I  will  give  unto  thee  the  keys 
of  the  kingdom  of  heaven,"  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  authority  between  St.  Peter  and  his 
brethren,  they  do  not  give  any  foundation  whatever  to  the  claims 
which  the  Bishops  of  Rome  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  the  other  Apostles,  much  less  can  they  be  applied  to 
Bishops  of  later  days  who  were  not  Apostles.  There  is  nothing 
in  the  Scriptural  account  of  St.  Peter's  Apostolic  work  which 
adequately  explains  these  words;  nor  does  the  tradition  of 
the  Church  respecting  that  work  show  any  thing  that  at  all 
helps  to  do  so.  He  presided  over  the  Church  at  Antioch  for 
some  time, — a  fact  commemorated  by  the  festival  of  St.  Peter's 
Chair  at  Antioch,— assisted,  as  it  appears,  in  evangelizing  Chal- 
dica,  and  was  probably  some  years  at  Rome  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  un- 
doubtedly assigned  to  the  other  Apostles,  there  are  evident  traces 
of  a  providential  disposition  of  duties  by  which  Jewish  Chris- 
tianity became  the  field  of  St.  Peter's  labours ;  Gentile  Chris- 
tianity that  of  St.  Paul's  (the  successor  of  St.  James) ;  and  the 
general  government  of  the  Church,  when  Jewish  and  Gentile 
Christianity  were  merging  into  one,  the  work  of  St.  John,  when 
the  others  had  passed  away  from  their  labours. 

Inteoit. — 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  BARTHOLOMEYv'  THE  APOSTLE. 


ia9 


vitliout  delay  was  obedient  unto  the 
calling  of  thy  Son  Jesus  Christ,  and 
followed  him;  so  we,  forsaking  all 
worldly  and  carnal  affections,  may  be 
evermore  ready  to  follow  thy  holy  com- 
mandments ;  through  Jesus  Christ  our 
Lord.     Amen. 


Modern  ISnglish. 

Salisbury  XJse. 

Modern  Roman. 

Epistle. 

Acts  xi.  27.  xii.  3. 

Eph.  il.  19—22. 

1  Cor.  iv.  9-15. 

Gospel. 

Matt.  XX.  20—28. 

Matt.  XX.  20—23. 

Matt.  XX.  20-23. 

Eastern. 
Acts  xii.  1 — 11. 
Luke  ix.  1 — 6. 


J^ohni.  45-51. 

xxi.  2. 
Matt.  X.  2—5. 
1  Thess.  ii.  13. 
Eph.  iii.  8—10. 

20,  21. 


SAINT  BARTHOLOMEW  THE  APOSTLE. 

The  Collect. 

ALMIGHTY  and  everlasting 
God,  who  didst  give  to  thine 
Ajiostle  Bartholomew  grace  truly  to  be- 
lieve and  to  preach  thy  Word ;  Grant, 


o 


IN  DIE  S.  BARTHOLOJLEI  APOSTOLI. 
Oratio. 

OMNIPOTENS  sempiterne  Deus,  Salisbury  use. 
qui  hujus  diei  venerandam  sanc- 
tamque  l9etitiam  in  beati  Bartholomaei 
Apostoli  tui  festivitate  tribuisti ;    Da 


Greg.  Nat.  S. 
Barth.  Ap. 


SAINT  JAMES  THE  GREAT. 
[Jttlt  25.] 

The  festival  of  St.  James,  the  brother  of  St.  Jolin  the  Divine, 
is  not  noticed  in  the  Lectionary  of  St.  Jerome,  but  has  a  Collect 
appointed  in  St.  Gregory's  Sacramentary,  and  is  also  in  tlie  an- 
cient English  Calendars  of  Bede  and  of  King  Athelstan's  Psalter. 
In  the  Eastern  Church  it  is  kept  on  April  30th,  hut  in  the  Western 
it  has  always  been  observed  on  July  25th. 

St.  James  being  a  brother  of  the  beloved  disciple,  his  rela- 
ionship  to  our  Lord  may  be  seen  in  the  table  printed  under 
hat  Apostle's  day  [p.  79].  With  St.  John  he  received  the  appella- 
tion 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  satisfiictorily  accounted  for.  Some  special 
position  was  given  to  St.  James  and  St.  John,  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  witli  such  a  strong  faith  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  had  rejected  Him.  [Luke  ix.  52.]  Their 
Master  hud  told  His  servants  that  they  should  eat  and  drink  at 
His  table  in  His  Kingdom,  and  sit  on  thrones  judging  the  twelve 
tribes  of  Israel ;  and  since  He  had  given  to  St.  Peter  the  Keys  of 
the  Kingdom  of  Heaven,  the  other  two  favoured  Apostles  be- 
sought that  to  them  might  be  given  the  two  posts  of  honour  and 
sufl'ering  next  to  His  Person. 

St.  James  was  the  first  of  the  Apostles  who  suffered  Mart\-r- 
dom,  and  the  only  one  whose  death  is  recorded  in  the  New  Testa- 
ment. Tlie  fact  of  his  death  is  told  us  in  the  modern  English 
Epistle  of  the  day,  but  of  its  circumstances  nothing  more  is 
known  than  that  he  suffei'ed  through  the  hatred  of  Herod 
Agrippa.  Tradition  says  that  his  accuser  repented  as  the  Apostle 
was  on  his  way  to  the  place  of  execution,  and  that  having  re- 
ceived the  blessing  of  the  servant  of  Christ,  he  professed  himself 
a  Christian,  and  was  baptized  iu  the  blood  of  martyrdom  at  the 
same  time  with  St.  James.  The  Apostolic  mantle  of  St.  James 
appears  to  have  fallen  upon  St.  P:iul,  and  perliaps  we  may  look 
upon  the  latter  as  fulfilling  the  expectations  which  must  have 
been  raised  by  tlie  place  which  the  elder  son  of  Zebedeo  occupied 
near  the  Person  of  our  liord,  and  by  the  title  of  Boanerges  which 
was  given  to  him. 


St.  James  the  Great  is  the  patron  samt  of  Spain,  and  his 
remains  are  supposed  to  be  preserved  at  Compostclla.  "  St.  lago 
of  Compostella"  holds  the  same  relation  to  the  history  of  that 
kingdom  which  St.  George  does  to  that  of  England :  and  both 
names  have  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  di'ive  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.  Ps.  O  Lord,  Thou 
hast  searched  me  out  and  known  me :  Thou  knowesfc  my  down- 
sitting  and  mine  uprising.     Glory  be. 


SAINT  BARTHOLOMEW. 

[AuoTJST  24.] 

There  is  no  festival  of  St.  Bartholomew  in  the  Lectionary  of 
St.  Jerome,  but  it  appears  in  the  Sacramentary  of  St.  Gregory. 
In  the  Eastern  Church  this  Apostle  is  commemorated  on  the 
same  day  with  St.  Barnabas,  as  St.  Simon  and  St.  Jude  are  con- 
nected 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 
Nath.anael  and  Bartholomew  are  two  names  for  the  same  person) ; 
but  the  Gospel  of  the  day  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  ac- 
counted the  greatest"  in  their  Master's  expected  kingdom. 

The  reasons  why  Nathanael  and  Bartholomew  are  supposed  to 
be  the  same  person  are  as  follows.  (1)  The  call  of  St.  Bartholo- 
mew 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)  Biir-Tholmai 
may  be  only  an  appellation  of  Nathanael,  as  Bar-Jona  is  of  St. 
Peter,  since  it  signifies  '  the  son  of  Tholmai,'  as  the  latter  docs 
'  the  son  of  Jonas,'  and  as  Barnabas  means  '  the  son  of  consola- 
tion.' But  strong  as  these  reasons  seem,  there  is  the  strong 
testimony  of  the  Fathers  against  them.  St.  Augustine,  St. 
Chrysostora,  St.  Gregory  Nyssen,  and  St.  Gregory  the  Great,  all 
declare  that  Nathanael  was  not  one  of  the  twelve :  and  tho 
T  2 


140 


SAINT  MATTHEW  THE  APOSTLE. 


we  beseech  thee^  uiito  thy  Church,  to     Ecclesiae    tuse,    quffisumus,    et    amave 


love  that  word  which  he  believed^  and 
both  to  preach  and  receive  the  same ; 
through  Jesus  Christ  our  Lord.  Amen. 


quod  credidit,  et  praedicare  quod  docuit. 
Per  Dominum  nostrum. 


Modern  English. 
Epistle.          Acts  v.  12— IG. 
Gospel.           Luke  xxii.  24—30. 

Salislury  Use. 
Eph.  ii.  19—22. 
Luke  xxii.  24—30. 

Modern  Roman. 
1  Cor.  xii.  27—31. 
Luke  vi.  12—19. 

Eastern. 

[See  St.  Barnabas' 
Day.] 

1 

[A.D.  1549.] 

Matt.  ix.  9. 
Luke  xii.  15. 

xviii.  22—24. 

2S— 30. 
Watt.  xvi.  21- 

26. 
John  xii.  26. 


SAINT  MATTHEW  THE  APOSTLE. 

The  Collect. 

ALMIGHTY  God,  who  by  tin- 
blessed  Son  didst  call  Matthew 
from  the  receipt  of  custom  to  be  an 
Apostle  and  Evangelist ;  Grant  us 
grace  to  forsake  all  covetous  desires 
and  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  with- 
out end.     Amen. 


DIES  SANCTI  MATTHEI  APOSTOLL         Salisbury  Use. 


Epistle. 


Gospel. 


Modern  English. 
2  Cor.  iv.  1—6. 
Matt.  k.  9—13. 


Saliahyry  I'ie. 
Ezek.  i.  10—14. 
Matt.  ix.  9-13. 


Modern  Moinan. 
Ezek.  i.  10—14. 
Matt.  ix.  9—13. 


Eastern. 
1  Cor.  iv.  9—16. 
Matt.  ix.  9—13. 


opinion  that  he  wa.s  identical  with  Bartholomew  is  first  found  iu 
a  Benedictine  author  named  Rupert,  who  wrote  in  the  twelfth 
century.  St.  Augustine  uses  the  fact  that  Nathanael  was  not  an 
Apostle  as  a  proof  of  his  great  holiness  and  ready  perception  of 
Christ : — '*  This  was  not  said  to  Andrew,  nor  said  to  Peter,  nor  to 
Philip,  which  is  said  to  Nathanael,  '  Beliold  an  Israelite  indeed, 
in  whom  is  no  guile:*" — and  assigns  his  learning  and  position  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  common  tradition  of  the  Church  respecting  St.  Bartholo- 
mew is  that  he  evangelized  Northern  India,  leaving  there  a 
Hebrew  copy  of  St.  Matthew's  Gospel,  which  afterwards  came 
into  the  hands  of  Pantsenus,  head  of  the  college  of  Alexandria, 
about  A.D.  190.  It  is  believed  that,  having  once  escaped  cruci- 
fixion at  Hierapolis  ia  Phrygia,  through  the  remorse  of  his  per- 
Becutor,  St.  Bartholomew  was  afterwards  martyred  at  AlbanopoUs 
on  the  Caspian  Sea,  where  the  king  Astyages  ordered  him  to  be 
flayed  alive  (perhaps  on  the  cross),  a  mode  of  punishment  not 
micommon  among  Oriental  nations. 

Inteoit. — Thy  friends  are  exceeding  honourable  unto  me,  0 
God :  greatly  is  their  beginning  strengthened.  Ps.  0  Lord, 
Thou  knowest  my  downsitting  and  mine  uprising.     Glory  be. 

SAINT  MATTHEW. 
[Septbmbeb  21.] 
The  festival  of  this  Apostle  has  Gospel  and  Epistle  appointed 
for  it  in  the  Comes  of  St.  Jerome,  but  it  docs  not  seem  to  have 
been  celebrated  in  September ;  and  in  the  Oriental  Church  it  is 
still  observed  on  Noveiiihcr  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  iu  the  Church.  Of 
the  four  "  living  creatures  "  by  whom  the  Apocalypse  is  believed 
to  syniboUze  the  Evangelists  or  their  Gospels,  tlie  "  likeness  of  a 
man  "  is  the  one  assigned  to  St.  Matthew,  as  signific<^nt  of  the 
Ijrominence  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  ofiice  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,  showing  how  entirely  obedient  he  became  to 
his  Lord.  After  the  dispersion  of  the  Apostles  St.  Matthew  took 
part  in  the  evangelization  of  Chalda?a,  and  gave  up  his  life  to  his 
Master's  ser\'ice  by  martyrdom  at  Nadabar.  His  Gospel  is  sup- 
posed to  have  been  written  by  him  originally  in  Hebrew  for  the 
Jewish  Christians,  but  the  Hebrew  version  appears  to  have  been 
soon  superseded  by  one  in  Greek,  which  Wiis  doubtless  the  work 
of  the  Evangelist  himself,  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  gi-ave  of  St.  Barnabas  A.D.  485,  hut  it 
is  not  now  extant. 

Inthoit. — Thy  friends  are  exceeding  honourable  unto  me,  O 
God :  greatly  is  their  beginning  strengthened.  Ps.  O  Lord, 
Thou  hast  searched  me  out  and  known  me :  Thou  know^t  my 
downsitting  and  mine  uprising. 


SAINT  MICHAEL  AND  ALL  ANGELS. 


141 


SAINT  MICHAEL  AND  ALL  ANGELS. 


Col.  i.  10. 
Ps.  Ixviii.  17. 

civ.  4. 
Rev.  vii.  11. 
Isa.  vl.  1—3. 
Rev.  iv.  8. 
Ps.  xxxiv.  7. 
Hel).  i.  14. 


0 


The  Collect. 

EVERLASTING  God,  who  hast 
ordained  and  constituted  the  ser- 
vices of  Angels  and  men  in  a  wonder- 
ful order;  Mercifully  grant,  that  as 
thy  holy  Angels  alway  do  thee  service 
in  heaven,  so  by  thy  appointment  they 
may  succour  and  defend  us  on  earth ; 
through  Jesus  Christ  our  Lord.  Amen. 


IN  FESTO  SANCTI  MICHAELIS  AKCH- 

AXGELI, 

Oratio. 

DEUS,  qui  miro  ordine  Angelorum  Salisbury  use. 
ministeria  hominumque  dispen-  °  fifsiuci's'"' 
sas ;  concede  propitius,  ut  quibus  tibi     lij'  '    "^  ^ 
ministrantibus  in  cceIo  semper  assisti- 
tur,  ab  his  in  terra  vita  nostra  munia- 
tur.     Per  Dominiun. 


[G 


OD,  that  in  a  merueilous  ordre  xivth  century 

PrvTncr  vcr— 

ordeynedist  seruisys  of  aungels     sion. 


and  of  men,  graunte  thou  mercifulli 
that  cure  Hif  be  defendid  in  erthe  hi 
hem  that  stonden  nyj  euermore  ser- 
uynge  to  thee  in  heuvene.  Bi 
crist.] 


Modern  English. 

Salislury  Use. 

Modern  Soman. 

J^asfern. 

Epistle. 

Rev.  xii.  7—12. 

Kev.  i.  1—5. 

Rev.  i.  1—5. 

Heb.  ii.  2—10. 

Gospel 

Matt.  xTiii.  1—10. 

Matt,  xviii.  1—10. 

Matt,  xviii.  1—10. 

Lute  X.  16—21. 

MICHAELMAS  DAY. 
[Sepiembee  29.] 

There  were  anciently  two  days  dedicated  to  St.  Michael,  May 
8th  and  September  29th  :  and  in  mediseval  times  a  third,  to  .St. 
Michael  in  monte  tumba  ',  on  October  16th.  But  the  day  most 
generally  observed  was  that  which  we  now  keep,  and  which 
appears  both  in  the  Lectionary  of  St.  Jerome  and  in  the  Sacra- 
mentary  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  day  is 
November  8th,  July  13th  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 
the  book  of  Tobit  and  in  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 
feehng  is  warranted  by  the  words,  "  Ye  are  come  unto  Mount 
Sion,  and  unto  the  city  of  the  Uviug  God,  the  heavenly  Jeru- 
salem, and  to  an  innumerable  company  of  angels  j  to  the  general 
assembly  and  Church  of  the  Firstbom  ..."  [Heb.  xii.  22]  :  and, 
"  are  they  not  all  ministering  spirits,  sent  forth  to  minister  for 
them  who  shall  be  heirs  of  salvation  ?"  [Heb.  i.  14.]  The  holy 
Sou  of  God  condescended  to  be  ministered  to  by  angels  in  His 
Temptation  and  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 


'  Churches  dedicated  to  St.  Michael  are  often  on  elevated  spots,  as  at  St. 
Micliael'b  Mounts  in  Nomiandy  and  Cornwall. 


angels  do  always  behold  the  face  of  My  Father  which  is  in 
heaven,"  as  if  indicating  many  ministrations  to  those  who  ara 
His, — some  known,  and  some  that  are  not  made  evident  to  sight  or 
other  sense.  It  has  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  ara 
about  the  bed  of  the  faithful,  and  carry  their  souls  to  the  presence 
of  Christ  in  Paradise. 

Without  taking  into  account,  therefore,  any  of  the  many 
unveilings  to  om:  sight  of  holy  angels  and  their  ministrations 
recorded  in  the  Old  Testament,  we  have  ample  ground  for  be- 
lieving that  they  are  joined  in  a  very  close  communion  with  those 
who  have  been  redeemed  by  the  blood  of  Christ.  But  whereas 
the  saints  were  once  sinners,  and  yet  God  is  pleased  that  we 
should  honour  Him  through  them,  the  angels  have  never  in- 
herited unholiness  or  fallen  from  holiness,  and  still  more  shaU  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 
done  in  heaven,  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 
privilege  to  have  such  communion  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  saying.  Holy,  Holy,  Holy,  Lord  God  of  hosts, 
heaven  and  earth  are  fuU  of  Thy  glory :  Glory  be  to  Thee,  0 
Lord  most  High." 

Inteoit.— O  praise  the  Lord,  ye  angels  of  His,  ye  that  excel 
in  strength  :  ye  that  falfU  His  commandment,  and  hearken  unto 
the  voice  of  His  words.  Ps.  Praise  the  Lord,  0  my  soul :  and 
all  that  is  within  me  praise  His  holy  Name. 

Hymn. 

Mattins  and  EtenSONO. — Tibi  Christe,  Splendor  Palris. 
H.  N.  42.  94. 


142 


S.  LUKE  THE  EVANGELIST.— S.  SIMON  AND  S.  JUDE  APOSTLES. 


[a.d.  1549.] 

Lukei.  1—3. 

X.  1. 
Col.  iv.  14. 
2  Cor.  viii.  18. 
Prov.  xxii.  1,  2. 
1  Tim.  vi.  3,  4. 
Pa.  ciii.2,  3. 


SAINT  l.UKE  THE  EVANGELIST. 

The  Collect. 

ALINIIGHTY  God,  who  calledst 
Luke  the  Physician,  whose  praise 
is  in  the  Gospel,  to  be  an  Evangelist, 
and  Physician  of  the  soul ;  May  it 
I)lease  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  Christ  our  Lord.     Amen. 


SANCTUS  LUCAS  EVANGELISTA. 


Salisbury  Use. 


Modern  English. 
Epistle.  2  Tim.  it.  5 — 15. 

Gospel.  Luke  x.  1 — 7. 


Salisbury  Use. 
Ezek.  i.  10—14. 
Luke  X.  1—7. 


Modern  Roman, 
2  Cor.  viii.  16—21. 
Luke  X.  1—9. 


Eastern. 
Col.  iv.  5—13. 
Luke  X.  16—21. 


[A.D.  1549.] 

Eph.  ii.  19—22. 
Rf^v.  xxi.  14. 
Matt  xxi.  42. 

xvi.  18. 
Eph.  iv.  .1—6.  13. 
I  Cor.  i.  10.  iii. 

16,  17. 
1  Pet.  ii.  5. 


o 


SALNT  SIMON  AND  SAINT  JUDE 
APOSTLES. 

The  Collect. 

ALMIGHTY  God,  who  hast 
built  thy  Church  upon  the  foun- 
dation of  the  Apostles  and  Prophets, 
Jesus  Christ  himself  being  the  head 
corner-stone ;  Grant  us  so  to  be  joined 
together  in  unity  of  spirit  by  their 
doctrine,  that  we  may  be  made  an  holy 
temple  acceptable  unto  thee  ;  through 
Jesus  Christ  our  Lord.     Amen. 


DIES  APOSTOLORUM  SIMONIS  ET 
JUDiE. 


Salisbury  Use. 


Modern  English, 

Salislmy  Use. 

Modern  Soman. 

Eastern. 

Epistle. 

Jude  1—8. 

Rom.  viii.  28—39. 

Eph.  iv.  7—13. 

Jude. 

Gospel. 

John  XV.  17—27. 

John  XV.  17—25. 

John  XV.  17—25. 

John  xiv.  21—24. 

SAINT  LUKE. 

[October  18.] 

A  festival  was  dedicated  in  honour  of  St.  Luke,  ag  of  the  other 
Evangelists,  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.  Ecc]  that 
the  remains  of  St.  Luke  were  translated  to  Constantinople  in  the 
twentieth  year  of  Constautine  the  Great,  and  there  laid  in  the 
magnificent  church  which  he  had  huilt  in  honour  of  the  Apostles ; 
but  whether  the  present  festival  commemorates  this  event  or  not 
there  is  no  evidence  to  show. 

Little  is  indicated  to  us  by  Holy  Scripture  of  St.  Luke's  per- 
sonal history.  His  native  place  appears  to  have  been  Antioch, 
and  as  St.  Paul  calls  hiiu  "  the  beloved  physician  "  [Col.  iv.  14], 
it  seems  clear  that  these  words  represent  his  profession.  Yet 
ancient  traditions  have  connected  him  with  the  art  of  painting, 
and  several  porti-aits  exist  which  are  attributed  to  him,  showing 
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  hiuiself  from  the  number  of  those  who  had  been  eye- 
witnesses of  our  Loril's  life  and  works.  After  the  separation 
of  St.  Paul  from  St.  Harnabas,  the  Evangelist  constantly  accom- 
panied the  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  afl'ectionate  terms  as  his  "fellow- 
labourer,"  "the  beloved  physician,"  and  "the  brother  whoso 
praise  is  in  the  Gospel  throughout  all  the  churches."  He  con- 
tinued his  missionary  labours  long  after  the  death  of  St.  Paul, 
and  is  believed  to  have  reached  his  rest  through  martyi'dom, 
being  crucified  upon  an  olive-tree  at  eighty  years  of  age. 

Introit. — The  mouth  of  the  righteous  is  exercised  in  wisdom : 
and  his  tongue  will  be  talking  of  judgment.  The  law  of  his  God 
is  in  his  heart.  Ps.  Fret  not  thyself  because  of  the  ungodly, 
neither  be  thou  envious  against  the  evil  doers.     Glory  be. 

SAINT  SIMON  AND  SAINT  JUDE. 

[OCTOBEE  28.] 

The  festival  of  St.  Simon  and  St.  Jude  appears  in  the  Lee- 
tionary  of  St.  Jerome,  but  it  is  only  in  the  Western  Calendars 
that  the  two  Apostles  are  commemorated  on  the  ssiine  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  Alphajus,  and  nephews  of  Josejih,  and  hence  they  are  called 
brethren  of  our  Lord, — the  word  brethren  being  taken  in  a  wider 
sense  among  the  Jews  than  with  us. 

Of  St.  Simon  we  have  no  notice  in  Holy  Scripture  beyond  the 
fact  that  ho  was  surnamed  in  Hebrew  the  Cananite,  or  in  Greek 


ALL  SAINTS'  DAY. 


[a.d.  15490 
1  Jolin  i.  3. 
John  xvli.  20,  21 
Eph.  ii.  19.  V.  30. 

32 
Col.  ii,  2.  19. 
Ilel).  vi.  12. 
Phil.  iv.  8,  9. 
1  Cor.  ii.  9. 
Ileb.  xii  22—24. 


o 


ALL  SAINTS'  DAT. 

The  Collect. 

ALMIGHTY  God,  who  hast 
knit  together  thine  elect  in  one 
communion  and  fellowshij),  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  we  may  come  to  those  un- 
speakable joys,  which  thou  hast  pre- 
pared for  them  that  unfeignedly  love 
thee;  through  Jesus  Christ  our  Lord. 
Amen. 


DIES  OMNIUM  SANCTORUM. 


•  143 

Salisbury  Use. 


Modern  English. 

Salislmry  Use. 

Modern  Jioman. 

Eastern. 

Epistle. 

Rev.  vii.  2—12. 

Rev.  vii.  2—12. 

Rev.  vii.  2—12. 

Heb.  xi.  33.   xii.  1. 

Gospel. 

Matt.  V.  1—12. 

Matt.  V.  1—12. 

Matt.  V.  1—12. 

Matt.  X.  32,  33.  37, 38. 
xix.  27-30. 

Zelotes,  both  words  Bignifyiiig  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  Lebbaius,  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  prominently  forward,  as  on  one  occasion  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.  20].  St.  Jude  wrote  the  Epistle  going  under 
his  name,  which  is  road  on  this  day. 

St.  Simon  Zelotes  is  supposed  to  have  ministered  chiefly  in 
Egypt  and  parts  of  Africa  adjoining.  Some  early  Greek  writers 
state  that  he  visited  Britain,  and  sufi'ered  martyrdom  there  by 
crucifixion.  But  the  more  probable  account  is  that  he  was  sawn 
asunder  (a  mode  of  martyrdom  named  in  Heb.  xi.  37,  and  that 
by  which  Isaiah  is  believed  to  have  suifered)  in  Persia,  at  the  same 
time  with  St.  Jude,  who  ministered  chiefly  in  that  country,  and 
who  was  martyred  by  the  Magi. 

It  may  be  ill  illustration  of  that  unity  of  the  faith  for  which 
the  Epistle  of  St.  Jude  so  strongly  contends,  that  these  two 
Apostles,  ministering  and  suflering,  are  also  honoured  together. 

Inteoit. — Thy  friends  are  exceeding  honourable  unto  me,  O 
God :  greatly  is  their  beginning  strengthened.  Ps.  O  Lord, 
Thou  hast  searched  me  out  and  known  me :  Thou  knowest  my 
downsittiug  and  mine  uprising.     Glory  be. 

ALL  SAINTS. 

[NOTEMEEE  1.] 

This  festival  is  not  of  the  highest  antiquity.  It  appears  to 
have  originated  in  the  Western  Church  at  Rome  in  the  seventh 
century,  when  the  Pantheon  was  dedicated  as  a  Christian  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, 
A.D.  608,  and  the  festival  to  have  been  kept  on  that  day  ever 
since.  But  in  the  Martyrology  of  the  Venerable  Bede  (though 
not  in  his  Calendar)  there  are  two  days  dedicated  to  All  Saints, 
one  on  the  13th  of  May,  "  Dedicatio  SanctaB  Mariie  ad  Mar- 
tyres,"  and  the  other  on  the  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.  Chrysostom,  who  has  left  a  homily  preached  upon 
the  day.  It  may  well  be  concluded  that  when  the  number  of 
martyrs  increased  so  rapidly  as  it  did  in  the  great  persecutions, 
Christian  common  sense  suggested  such  a  fe  at  as  that  of  All 


Saints,  in  addition  to  special  days  of  commemoration  for  the 
more  illustrious  martyrs  j  and  that  the  dedication  of  the  Pan- 
theon took  place  on  a  festival  already  famihar  to  the  Church, 
rather  than  as  the  foundation  of  a  new  one.  In  the  Sacramentary 
of  St.  Gregory  both  days  have  Collects,  &c.,  provided  for  them, 
that  in  May  being  entitled  "  Natale  Sancta;  Mariie  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  tlie  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  aU  holy  days  ;  a  day 
on  which  are  gathered  up  the  fragments  of  the  "  one  bread  "  of 
Christ's  mystical  Body,  that  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  wTitten  in  the  Lamb's  book  of  life. 
Next  are  a  multitude  of  those  who  were  called  to  wait  with  St. 
John,  rather  than  to  foUow  their  Master  with  St.  Peter,  but  who 
are  not  less  surely  numbered  among  the  children  of  God,  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  m  the  book  of 
remembrance ;  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  within  the 
narrowest  circle  on  earth,  but  who  will  shine  like  stars  in  the 
firmament  before  the  throne. 

When  the  Church  thanks  God  on  this  day  for  AU  Saints,  many 
an  one  among  tliem  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  oSered  by  those  to  whom  they  are  stiU  dear,  and  with 
whom  they  are  still  in  one  fellowship,  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  wliile  we  celebiate  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,  0 
ye  righteous:  for  it  becometh  well  the  just  to  be  thankful. 
Glory  be. 

Htmn. 

Evensong. — Jesu  Salvator  saculi.  H.  N.  30.  57.,  H.  A.  M. 
118. 

Mattins. — Chrislo  Sedempfor  omnium. 


144 


"  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  Pure  Offering :  foi 
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  fori'  Uving  creatures,  and  in  the  midst  of  the  elders,  stood 
a  Lamb,  as  it  had  been  slain." — Revelation  v.  6. 


AN 


INTRODUCTION   TO  THE  LITURGY 


i-N  tlie  ancient  Church  of  Engliind,  as  in  all  other  branches  of 
the  Western  Church,  the  Celebration  of  the  Holy  Communion, 
!Uh1  the  Office  for  its  celebration  were  designated  by  the  common 
name  of  "Missa',"  the  true  technical  meaning  of  which  word 
is  ]irobably  the  "  Offering,"  and  which  assumed  the  form  of 
"  Mass  "  iu  the  vernacular  tongue.  This  name  was  retained  in 
1519,  the  title  of  the  Office  iu  the  Prayer  Book  of  that  date 
being,  "The  Supper  of  the  Lord,  and  the  Holy  Commuuion, 
commonly  called  the  Mass;"  hut  it  was  dropped  in  1552,  has  not 
since  appeared  in  the  Prayer  Book,  and  has  been  generally  disused 
in  the  Church  of  England  as  a  name  either  for  the  Office  or  the 
Rite  :  the  latter  being  most  frequently  called  the  Holy  Commu- 
uion, or  the  Holy  Eucharist,  and  the  Office  being  conveniently 
distinguished  by  the  Primitive  name  of  "  The  Liturgy."     This 


latter  word  appears  to  have  been  derived  from  cli-ssical  Greek 
through  the  Septuagint.  AfiToupyia  originally  signified  the 
public  duties,  or  office,  of  any  Aeirovpy6s,  or  public  officer,  and 
especially  of  those  persons  who  had  to  undertake  the  principal 
care  and  expenst  of  public  entertainments.  In  the  Septuagint, 
the  use  of  the  word  was  restricted  to  the  public  Service  of  the 
Sanctuary  [Kumb.  iv.  12.  26.  1  Chron.  xxvi.  30] ;  and  in  the  New 
Testament  it  passes  on  to  the  Christian  Divine  Service,  which, 
during  that  age,  and  until  the  desti-uctiou  of  the  Jewish  system, 
consisted  almost  entirely  of  the  celebration  of  the  Holy  Commu- 
uion. In  the  Primitive  Church,  "  The  Liturgy"  meant  both  the 
Office  and  the  Rite  itself,  just  as  "  Mass "  did  in  the  Mcdiajval 
Church ;  but  in  more  recent  times  it  has  been  restricted  to  the 
Office  alone  ■>. 


THE  HISTORY  OP  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  Missce,  and  Canon  Missee  of 
the  Salisbury  Use,  which  had  been  the  chief  rule  of  Divine  Ser- 
vice in  the  Church  of  England,  from  A.D.  1085  to  A.D.  1519,  a 
period  of  nearly  five  hundred  year's.  The  Mass  of  the  Salisbury 
Rite  (as  well  as  of  other  English  rites,  such  as  those  of  Y'ork, 
Hereford,  Bangor,  and  Lincoln)  was  a  revised  form  of  a  more 
ancieut  Service,  which  had  been  in  some  very  slight  degree 
influenced  by  the  Roman  under  St.  Augustine  and  his  successors, 
but  which  substantially  represented  the  Liturgy  used  also  in  the 
Churches  of  France  and  Spain :  and  this  Litm'gy  was  derived 
from  the  j.-eat  Patriarchate  of  Ephesus,  which  was  founded  by 
the  Apostle  St.  Paul,  and  ruled  by  the  Apostle  St.  John  for  many 
years  before  his  death  '.  To  understand  this  independent  primi- 
tive 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  im- 
posed a  certain  form  upon  the  Apostles  as  the  one  which  they 
were  to  use  in  its  celebration,  and  which  would  ever  after  be  con- 
sidered 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]. 


'  "  Missa"  is  a  name  of  great  antiquity,  being  found  in  an  Epistle  of  St. 
Ambrose  to  his  sister  Marcellina  [Opera  ii.  853,  Bened.  ed.].  Many  expla- 
nations of  the  word  have  been  given,  but  that  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  tlie 
service,  and  which  are  equivalent  to  the  "  Let  us  depart  in  peace  "  of  the 
Eastern  Liturgies.  That  the  tenn  comes  from  "  mittendo  "  is  equally  clear, 
and  as  early  as  Micrologus  we  find  the  explanation  "In  festivis  diebus, 
Ite  missa  est,  dicitur,  quia  tunc  generalis  conventus  celebrari  solet,  qui  per 
hujusntodi  denuntiationem  licentiam  discendi  accipere  solet"  [xlvi.]. 
St.  Thomas  A  ]uinas  explains  the  word  as  meaning  that  the  sacrifice  of  the 
Holy  Eucharist  has  been  sent  up  to  God  by  the  ministration  of  angels  [iii. 
qu.  83,  art.  iv.]  :  and  as  iroielre,  "  do  this,"  is  well  known  to  have  a  tcchni. 
cal  association  with  sacrifice,  so  doubtless  has  "  missa." 

'^  See  ip.  xvii,  xviii,  of  the  Historical  Introduction. 


But  as  the  words  with  which  our  Lord  "blessed"  the  elements, 
and  with  which  He  "gave  thanks,"  are  not  recorded,  it  can  only 
be  concluded  that  He  left  them  to  the  inspired  memory  of  His 
Apostles ;  to  whom,  at  the  proper  time,  the  Holy  Spirit  was  to 
call  all  things  to  remembrance  that  our  Lord  had  taught  them 
for  the  work  which  they  had  to  do.  It  may  well  have  been,  also, 
that  further  details  respecting  the  celebration  of  this  princip.il 
rite  of  the  Chm-ch  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 
C'ounimnion,  except  iu  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,  Rer.  Liturg.  I.  v.  3],  and  a 
passage  from  a  Homily  of  St.  Cbrysostom  [Au  Cor.  xxvii.  7],  in 
which  he  says,  "Consider,  when  the  Apostles  partook  of  that 
holy  supper,  what  they  did  ?  Did  they  not  betake  themselves  to 
prayers  and  hymns  ? "  has  been  supposed  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  oblation ; 
and  although  it  is  certain  his  words  must  not  be  taken  strictly, 
they  may  be  considered  to  show  that  the  Apostolic  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  essenti;d  part  of  the  rite), 
when  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  fornt  he  believes  must  have  been  short, 
compared  with  the  Liturgies  afterwards  used,  on  account  of  the 
difficidties  which  Christians  experienced  in  celebrating  Divine 
Service  during  the  age  of  persecutions.  Several  early  liturgical 
commentators  allege  that  the  development  of  the  Litm'gy  was 
gradual ;  and  the  truth  seems  to  be  expressed  by  one  of  them 
when  he  says,  that  the  Lord  Himself  iustittited  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 


3  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. 

u 


146 


AN  INTRODUCTION  TO  THE  LITURGY. 


tlien  some  of  (licir  successors  appoiutcd  Epistles  and  Gospels  to 
be  read ;  otbcrs,  hvmns  to  be  sung ;  and  otliers,  again,  made 
such  additions  to  the  Liturgy  from  time  to  time  as  they  con- 
sidered suitable  for  contributing  to  tlie  glory  of  God  in  the  holy 
Sacrament '.  The  Gospels  and  Epistles  were  certainly  not  writtcr. 
until  a  Liturgy  had  been  in  use  for  many  years,  in  some  form. 

The  ancient  Liturgies  which  remain,  show,  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  the  multitude  of  ditfering  Liturgies  which  are 
used  by  the  various  Churches  of  East  and  West  to  a  few, — th.it 
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  fouutaiu.  That  there  is  any 
difl'crence  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  desira- 
ble to  the  Patriarch  or  Bishop.  (3)  That  as  Liturgies  were  not 
committed  to  writing  until  the  end  of  the  second  century  ^,  diver- 
sities of  expression,  and  even  greater  changes,  would  naturally 
arise,  among  the  variety  of  which  it  would  be  impossible  to 
recover  the  exact  originid,  and  therefore  to  establish  an  authori- 
tative uniformity. 

It  may  be  added  that  the  lawfulness  of  an  authorized  diversity 
in  non-essentiid  rites,  when  combined  with  an  orthodox  uniformity 
in  those  wliieh  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  ofl'.  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  *. 

Thd- Liturgy  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,  be- 
tween whom  and  the  Monopbysitcs  there  has  been  no  intercom- 
munion since  the  Council  of  Chalcedon,  which  was  held  a.d.  451. 
Such  a  coincidence  goes  far  to  prove  that  this  Liturgy  is  at  least 
fourteen  centuries  old,  and  also  offers  some  evidence  that  it  was 
the  one  in  use  by  the  Churches  of  the  Patriarchate  of  Antioch 
before  the  great  division  vvhieli  arose  out  of  the  Eutychian 
heresy.  The  Liturgy  of  St.  James  is  also  mentioned  in  the 
32ud  Canon  of  the  Constautinopolitan  Council  held  in  TruIIo, 
A.D.  691 ;  and  traces  of  it  are  to  he  found  in  the  writings  of 
Fathers  who  lived  or  had  lived  within  the  Patriarchate  of  Antioch, 
aud  may  thus  be  supposed  to  have  been  familiar  with  its  words. 
Among  such  are  Tlieodoret,  St.  Jerome,  St.  Chrysostom  (once  a 
priest  of  Autioeh),  and  St.  Cyril,   Bishop  of  Jerusalem,  two  of 


1  Gemma  AnlniiB,  i.  86.    Walafrid.  Strabo  de  Rebus  Eccles.  xxii. 

2  Tliis  rule  was  observed  from  feelings  founded  on  our  Lord's  words, 
"  Give  not  that  which  is  holy  unto  the  dogs,  neither  cast  ye  your  pearls 
before  swine."  [Matt.  \u.  G.j  Tor  the  same  reason  great  rescr\-e  was  used 
in  speaking  and  writing  on  the  subject  of  the  Holy  Eucharist,  and  hence 
little  can  be  learned  from  the  Fathers  of  the  first  three  centuries  about  the 
mode  in  which  it  was  celebrated. 

'  See,  e.  g.,  St  Gregory's  Epistle  to  St.  Augustine,  p.  xviii  of  the  His- 
torical Introduction. 

*  To  these  Dr.  Neale  adds  that  of  St.  Thaddeus,  used  in  Persia,  and  also 
called  the  "  J.iturgy  of  the  East." 


wliosc  Catechetical  Lectures  (preached  in  the  lattci  half  of  the 
fourth  century)  are  expressly  on  the  subject  of  the  Holy  Eucha- 
rist, and  describe  the  Service  minutely.  In  the  Apostolical  Con- 
stitutions, 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  Justin  Martyr,  who  was  a  native  of  Samaria  (witliin 
the  I'atriarchate  of  Antioch),  and  died  about  sixty  years  oidy 
after  St.  John  '.  From  this  evidence  it  appears  almost  certain, 
that  the  Litnrgy  of  St.  James  which  is  used  by  the  Monophysitcs, 
and  that  which  is  used  on  the  feast  of  St.  James  by  the  orthodox 
Church  of  Jerusalem,  are  versions  of  the  primitive  Liturgy  which 
was  used  for  the  celebration  of  the  Holy  Communion  in  Juda;a 
and  the  surrounding  countries  in  the  age  which  immediately 
followed  that  of  the  Apostles.  From  it  St.  Basil's  Liturgy  was 
derived,  and  from  St.  Basil's  that  of  St.  Chrysostom,  which  is  the 
one  used  at  the  present  day  in  the  Eastern  Church,  aud  in  Russia. 

The  Lilurgji  of  St.  Mark,  or  of  Alexandria,  is  known  to 
have  been  used  by  the  orthodox  Churches  of  North-eastern  Africa 
down  to  the  twelfth  century,  aud  is  still  used  in  several  forms  by 
the  Monophysitcs,  who  supplanted  them.  The  most  authentic 
form  of  it  is  tliat  entitled,  "  The  Liturgy  of  Mark  which  Cyril 
perfected,^'  and  which  is  extant  in  the  Coptic,  or  vernacular  lan- 
guage of  Egypt,  as  well  as  in  Greek,  in  MSS.  of  very  ancient 
date.  This  Liturgy  is  traceable,  by  a  chain  of  evidence  similar  to 
that  mentioned  in  tlie  preceding  paragraph,  to  the  second  century, 
to  which  date  it  is  assigned  by  Bunsen  °.  Palmer  saj's  respecting 
it,  "  We  can  ascertain  with  considerable  certainty  the  words  and 
expressions  of  the  Alexiuidrian  Liturgy  before  the  Council  of 
Chalcedon,  a.d.  451 ;  and  we  can  trace  back  its  substance  and 
order  to  a  period  of  far  greater  antiquity.  In  fact,  there  is 
nothing  -jnreasonable  in  supposing  that  the  main  order  and  sub- 
stance of  the  Alexandrian  Liturgy,  as  used  in  the  fifth  century, 
may  have  been  as  old  as  the  Apostolic  ago,  and  derived  originally 
from  the  instructions  and  appointment  of  the  blessed  Evangelist '," 

The  Liturgy  of  St.  Peter,  or  of  Some,  is  found,  substantially 
as  it  is  used  in  the  Latin  Church  at  the  present  day,  in  the  Sacra- 
mentaries  of  St.  Gregory  [a.d.  590],  Gelasius  [a.d.  401],  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  liturgiciU  commentatoi'.s,  who  founded  their  opinion 
chiefly  upon  a  passage  in  an  Epistle  of  Innocent,  Bishop  of  Rome 
in  the  fifth  century,  to  Decentius,  Bishop  of  Eu'zubium  *.  But  no 
doubt  St.  Innocent  refers  to  the  "  Canon  of  the  Mass"  (as  it  has 
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  confident  opinion  of  so  eminent  a  Bisho)) 
in  the  fifXh  century  was  otherwise  than  correct ;  and  like  the  pre- 
ceding Liturgies,  that  of  Rome  may  reasonably  be  assigned  to  the 
age  succeeding  the  Apostles.  St.  Gregory  revised  the  variable 
parts  of  this  Liturgy,  the  Collects,  Epistles,  and  Gospels ;  but 
the  only  change  which  he  made  in  the  Ordinary  and  the  Ciinou 


'  Justin  MartjT  describes  the  celebration  of  the  Holy  Eucharist,  about 
A.D.  l-!0,  in  the  following  tcnns  :—'*  Upon  the  day  called  Sunday  We  have 
an  assembly  of  all  who  live  in  the  towns  or  in  the  country,  who  meet  in  an 
appointed  pl.ice;  and  the  records  of  the  Apostles,  or  the  writings  of  the 
Apostles,  are  read,  according  as  the  time  will  permit.  When  the  re.ider  has 
ended,  then  the  Bishop  [6  irpneinu,^]  admonishes  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  endod  bread  is 
oITered,  and  wine  and  water.  Then  the  Bishop  also,  according  to  the 
authority  given  him  [virn  di'-^ajuit  nuTuJ],  sends  up  [^vair^tivet,  cf.  missa  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.,  Apol.] 

s  Analecta  .\nte-Nica>na  iii.  106.  ?  Origin.  Liturg.  i.  105. 

8  "  Si  instituta  ecclesiastica,  ut  sunt  a  beatis  apostolis  tradita,  Integra 
vellent  servare  Domini  sacerdotes,  nulla  diversitas,  nulla  varietas  in  ipsis 
ordinibus  et  consecrationibus  haberetnr— quis  enim  nescLit,  aut  non  adver- 
tat,  id  quod  a  principe  apostolorum  Pctro  Romanaj  Ecclesioe  traditum 
est .  .  .  ?"  [Lahbe,  Concil.  ii.  1245. J  Cardinal  BoDi  remarks  on  a  similar 
passage  from  St.  Isidore's  writings,  '*  Hoc  de  re  et  substantia,  non  de  ver- 
borum  tenore  et  ccercmoniis  intelligeudum  est."  [Rcr.  Liturg.  I.  viL  5.J 


AN  INTRODUCTION  TO  THE  LITURGY. 


147 


was  by  that  addition  of  a  few  words  which  is  noticed  by  the 
Wiicralile  Bede  [see  p.  13,  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,  and  is  now  the  only  one  allowed  by  the  See  of  Rome. 

The  LUnrgy  of  St.  John,  or  of  St.  Paul,  i.  e.  the  Ephesine 
Liturgy,  was  the  origiual  of  that  which  was  used,  probably  in 
three  various  forms,  in  Spain,  Prance,  and  England  during  the 
earlier  ages  of  Clu'istianity,  and  the  only  one  besides  the  Roman 
which  obtained  a  footing  in  the  Western  Church.  This  appeal's 
to  have  been  disused  in  the  dioceses  of  which  Ephesus  was  the 
centre,  at  the  time  of  the  Council  of  Laodicca  in  Phrygia  some 
time  in  the  fourth  century  :  the  nineteenth  Canon  of  that 
Council  giving  such  directions  respecting  the  celebration  of  the 
Holy  Communion  as  show  that  it  substituted  the  Liturgy  of  St. 
Basil  and  St.  Chrysostom,  which  is  still  used  in  those  dioceses. 
But,  at  a  much  earlier  date,  missionaries  had  gone  forth  from  the 
Church  of  Ephesus,  and  had  planted  the  standard  of  Christianity 
at  Lyons,  that  city  thus  becoming  the  great  centre  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 
tlius  became  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.  7i2 — 841].  It  had  received  such  additions 
from  the  bauds  of  Mu^ffius,  Sidonius,  and  St.  Hilary  of  Poictiers, 
as  St.  Gregory  had  made  to  the  Roman  rite,  but  these  additions 
or  alterations  did  not  affect  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  GaUiean  Liturgy  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  Chai'leniagne,  who  obtained  the  Sacramentary  of  St.  Gregory 
from  Rome,  and  issued  an  edict  that  all  priests  should  celebrate 
the  Holy  Sacrament  only  in  the  Roman  manner.  In  Spain  tlie 
same  Liturgy  had  been  used  in  a  form  called  the  Mozarabie;  but 
by  the  influence  of  Pope  Gregory  VII.,  Alphonso  VI.,  King  of 
Castille  and  Leon,  was  persuaded  to  do  as  Charlemagne  had 
done  in  France,  to  abolish  the  use  of  the  national  rite  and  sub- 


stitute that  of  the  Roman  Church.  It  was  tnus  wholly  dis- 
continued  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  connexion  between  the  Church  of  France  and  the 
Church  of  England  was  so  close,  that  theie  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.  xvii].  By  the  advice  of  St.  Gregory  he  introduced  some 
changes  into  the  Liturgy  which  he  found  in  use ;  the  changes 
coining,  not  directly  from  the  Roman  Sacramentary  of  St. 
Gregory,  but  **  from  a  sister  rite,  formed  in  the  south  of  Franco 
by  the  joint  action,  probably,  of  St.  Leo  and  Cassian,  about  two 
hundred  years  before  [a.d.  420] ;  having  a  common  b.asis,  in- 
deed, with  the  Roman  Office,  but  strongly  tinctured  with  Galli- 
can  characteristics  derived  long  ago  from  the  East,  and  probably 
enriched,  at  the  time,  by  fresh  importations  of  Oriental  usages  '." 
Thns  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  Ejihesus,  owing 
its  genn  to  St.  Paul  or  St.  John.  The  Englisli  Church  of  St. 
Augustine's  day,  and  long  after,  distinctly  averred  that  its 
customs  were  derived  from  the  latter  Apostle ;  but  in  many  par- 
ticulars the  work  of  St.  John  and  St.  Paul  appears  to  have  tra- 
versed the  same  ground,  as  it  certainly  did  in  the  Church  of 
Ephesus,  and  probably  did  in  tlie  Church  of  England. 

The  Liturgy  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  Salisbury,  in  a.d. 
1085 ;  and  it  was  the  same  Liturgy  which  also  formed  the  basis 
of  the  other  slightly  varying  Oflices  that  were  used  in  difl'ereut 
Dioceses  of  England,  and  have  come  down  to  us  by  the  names  of 
these  Dioceses.  The  S.alisbury  Liturgy  eventually  supplanted 
all  the  others  which  were  used  by  the  Church  of  England,  and 
became  the  principal  basis  of  the  vernacular  Liturgy  which  has 
now  been  used  for  more  than  300  years  in  all  the  churches  of 
the  Anglican  communion ''. 

The  historical  particulars  thus  given  respecting  the  connexion 
between  ancient  and  modern  Liturgies  may  be  conveniently 
reduced  into  one  general  view  by  a  tabular  form  : — 


§   Tahle  showing  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. 


I 

Liturgy  of  St.  Peter, 
or  Rome. 


Liturgy  of  St.  John,  St.  Pnul, 
or  Ephesus. 


I 


I 


Liturgy  of  St.  Basil.         Syriac  Liturgy  of 
I  St.  James. 

I  I 

Liturgy  of  St.  Chrysostom.     [Monopliysite 
I  Liturt-'iL-s.l 

Present  Liturgy  of  Oriental 
and  Russian  Chuich 


Present  Liturgy  of 
Egypt. 


Ambrosian  Liturgy. 


Present  Liturgy  of  Dio- 
cese of  Milan. 


Sacramentary 
of  St.  Leo. 

Sacramentary 
of  Gelasius. 

Sacramentary 
of  St.  Gregory. 

Present  Liturgy  of 
Church  of  Rome. 


Liturgy  of  Lyons. 
\ 

I  i  I 

Mozarabie,  or    Liturgy  of  =  Liturgy  .^f 
Spanish  Britain.      I       Toura. 

Liturgy.  | 

Augustine's  revised 
Liturgy  of  Britain. 

I 

Salisbury,  York,  and  other 

Missals  of  English  Church. 

I 

PRESENT  LTTURGY  OF   TKE 
K-  GI.ISH    CHURCH. 
I 


Liturgy  of  Scotti,-,h 
Church. 


I 

Liturgy  of 

American 

Church. 


^  Archd,  Freeman's  Principles  of  Div.  Serv.  II.  ii.  405,  |    was  only  adopted  by  the  English  sect  of  Romanists  about  a  hundred  and 

*  The  Roman  Liturgy  was  never  used  by  the  Church  of  England ;  and  it    ■    fifty  years  ago. 

1  U  3 


148 


AN  INTRODUCTION  TO  THE  LITURGY. 


§  Slruclure  of  Primilive  Liturgies. 

In  all  the  primitive  Liturgies  tlicre  is  a  consistency  of  structure 
which  shows  that  they  were  based  on  one  common  model,  or  else 
on  certain  fixed  piineiples.  They  consist  of  two  principal  por- 
tions, the  Pro-Anaphora  and  Anaphoia.  The  Anaphora,  or 
Oblation,  is  represented  in  the  Latin  Liturgies  by  the  Canon  of 
the  Mass,  and  iu  our  English  Office  by  the  part  which  begins 
ivith  the  versicle,  "  Lift  up  your  hearts."  The  Pro-Anaphora 
IS  represented  by  the  Ordiuiry  of  the  Mass,  which  is  all  that 
goes  before  the  Sui-sum  Corda.  The  general  structure  of  each  of 
these  portions  of  the  Liturgy  is  as  follows,  the  respective  portions 
of  the  several  parts  varying,  however,  in  diiferent  Liturgies ' : — 

Tie  Pro-Anaphora. 

The  Prefatory  Prayer. 

Tlie  Introit  [known  by  various  names]. 

The  Little  Entrance,  or  bringing  the  book  of  the  Gospels  in 
procession  to  the  Altar. 

The  Trisagion. 

The  Epistle  and  Gospel. 

The  Prayers  after  the  Gospel  [after  these  prayers  the  Cate- 
chumens left  the  Church,  and  only  "  the  faithful "  or  baptized 
and  confiiTued  persons  remained]. 

The  Great  Entrance,  or  bringing  the  Elements  in  procession  to 
the  Altar. 

The  Offertory. 

The  Kiss  of  Peace. 

The  Creed. 


The  AnapTiora. 

The  Triumphal  Hymn  [Tersauctus]  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. 

Prayer  for  the  Transmutation  of  the  Elements. 

Prayer  for  the  Uving  and  the  departed. 

The  Lord's  Prayer,  preceded  by  a  prayer  of  preparation,  and 
followed  by  the  Embolisnius. 

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  show 
the  elaborate  character  of  the  ceremonial,  and  of  the  responsive 
part  of  the  primitive  Liturgies.  Tliese  details  may  all  be  found 
in  the  original  languages,  and  also  in  Dr.  Keale's  translation  of 
the  Primitive  Liturgies ;  and  it  is  suffioient  here  to  say,  that  the 
early  Christians  appear  to  have  bad  no  thought  of  what  is  called 
"  simplicity "  in  Divine  Worship,  their  Litm-gies  exhibiting  a 
complicated  structure,  much  ceremony,  and  an  elaborate  sym- 
bohsm.  All  of  them  agree  in  the  above  general  characteristics, 
but  there  are  variations  in  the  order  of  the  diiferent  parts,  the 
chief  of  which  are  represented  iu  the  following  table : — 


§  Tahle  showing  the  order  in  which  the  principal  features  of  the  Primitive  Liturgies  occur. 
St.  James. 

1.  Kiss  of  Peace. 

2.  Lift  up  your  hearts. 

3.  Tersanctus. 

4.  Commemoration  of  In- 

stitution. 

5.  The  Oblation. 

6.  Prayer  for  descent   of 

the  Holy  Ghost. 

7.  Prayer  for  the  living. 

8.  Prayer  for  the  departed. 

9.  The  Lord's  Prayer. 

10.  Union  of  the  Consecrated 

Elements. 

11.  Communion. 

12.  Thanksgiving. 


St.  Marh 

St.  Peter. 

Si.  John. 

1. 

Kiss  of  Peace. 

2. 

Lift  up  yom-  hearts. 

7. 

Prayer  for  the  living. 

2. 

Lift  up  your  hearts. 

3. 

Tersauctus. 

8. 

Prayer  for  the  departed. 

7. 

Prayer  for  the  living. 

7. 

Prayer  for  the  living. 

1. 

Kiss  of  Peace. 

8. 

Prayer  for  the  departed. 

6. 

Prayer  for  descent  of  the 
Holy  Ghost. 

2. 

Lift  up  your  hearts. 

3. 

Tersanctus. 

4. 

Commemoration    of   In- 
stitution. 

3. 

Tersanctus. 

4. 

Commemoration   of  In- 
stitution. 

5. 

The  Oblation. 

4. 

Commemoration  of  In- 
stitution. 

5. 

The  Oblatiou. 

8. 

Prayer  for  the  departed. 

5. 

The  Oblation. 

6. 

Prayer   for    descent    of 

10. 

Union  of  the  Consecrated 

6. 

Prayer  for  descent  of  tlie 

the  Holy  Ghost. 

Elements. 

Holy  Ghost. 

10. 

Union  of  the  Consecrated 
Elements. 

9. 

The  Lord's  Prayer. 

10. 

Union  of  the  Consecrated 
Elements. 

9. 

The  Lord's  Prayer. 

1. 

Kiss  of  Peace. 

9. 

The  Lord's  Prayer. 

11. 

Communion. 

IL 

Communion. 

11. 

Communion. 

12. 

Thanksgiving. 

12. 

Thanksgiving. 

12. 

Thanksgiving. 

It  will  be  seen  at  once  that  the  order  of  St.  John,  or  the 
Eiihesiue  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  iu  the  provision  of  varymg  collects,  and  proper  pre- 
faces, and  in  the  use  of  the  versicle,  "  Glory  be  to  Thee,  0  Lord," 
before  the  Gospel. 

The  Liturgy  of  St.  John  was  handed  down  (as  has  been  already 
stated)  tlirough  the  French  Church,  to  which  it  was  conveyed 
from  Ephesus  by  missionaries,  at  a  period  very  near  to  that  of 
the  Apostles  themselves.  The  Galilean  Liturgy  itself  is  thus 
described  by  Palmer  [Orig.  Liturg.  i.  158],  "Geruianus  informs 
us,  that  the  Liturgy  beg;ui  with  an  Anthem,  followed  bv  Gloria 


>  It  is  almost  needless  to  say  that  Dr.  Neale's  works  on  the  Eastern 
Church  and  the  Primi'.ivc  Liturgies  should  be  referred  to  by  those  who 
wish  for  fuillicr  details. 


Patri,  after  which  the  Deacon  proclaimed  silence;  and  a  mntuBl 
salutation  having  passed  between  the  priest  and  people,  the 
hymn  Trisagios,  in  imitation  of  the  Greek  rite,  was  simg,  and 
was  followed  by  Kgrie  eteeson,  and  the  song  of  Zacharias  the 
prophet  beginning  Benedictus,  after  which  the  priest  read  a 
collect,  entitled  Post  propheliam,  in  the  Gallican  missals.  The 
office  so  far,  tliough  ancient,  cannot  be  traced  to  the  most  ])rimi- 
tive  ages  of  the  Gallican  Church,  as  doubtless  the  Liturgy  origi- 
nally began  with  the  lessons  from  Holy  Scripture,  which  I  uo\r 
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  can-icd  in  procession  to  the 
pulpit  by  the  Deacon,  who  was  accompanied  by  seven  men  bear- 
ing 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  Greek  Liturgies,  where  a  litany  of  the  kind 


AN  INTRODUCTION  TO  THE  LITURGY. 


1-10 


occurs  after  tlie  Gospel),  and  the  Priest  recited  a  collect  Post 
precem. 

"Then  the  Deacon  proclaimed  to  the  catechumens  to  depart,  but 
whether  any  previous  prayers  were  made  for  i/iem  seems  doubt- 
ful. 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  Galilean  Church,  and  no  other  author  reftrs  to  the  custom, 
as  far  as  I  am  aware.  The  catcchunieus,  and  those  under  peni- 
tential discipline,  having  been  dismissed,  silence  was  again  en- 
joined, and  an  address  to  the  people  on  the  subject  of  the  day, 
and  entitled  Frcefaiio,  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  soniim 
by  Germanus.  The  elements  were  placed  on  the  holy  table,  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  dipiychs,  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,  corresponding  to  the  Eastern 
' prosphora,' or  'anaphora,'  and  the  Roman  yj-e/ace  and  canon. 
It  began  with  the  form  'sursum  corda,'  &c.,  and  then  followed 
the  preface,  or  thanksgiving,  called  '  contestatio,'  or  '  immolatio,' 
iu  which  God's  benefits  to  the  human  race  were  variously  com- 
memorated; and  at  the  proper  place  the  people  all  joined  in  sing- 
ing the  hymn  Tersanclus. 

"  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. 
Afterwards  the  Priest  recited  a  collect  entitled  '  post  mysterium,' 
or  'post  secreta,'  probably  because  the  above  commemoration 
was  not  committed  to  writing,  on  account  of  its  being  esteemed 
to  have  great  efficacy  in  the  consecration.  The  collect,  'post 
raystei-ium,'  often  contained  a  verbal  oblation  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  peojjie,  to  which  they 
answered.  Amen.  Communion  afterwards  took  place,  during 
which  a  psalm  or  anthem  was  sung.  The  Priest  repeatca  a 
collect  of  thanksgivmg,  and  the  service  terminated." 

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  in  the  eleventh. 

§  The  Mediceval  Liturgy  of  the  Church  of  Enc/land. 

As,  in  the  early  Church  throughout  the  w-orld,  there  were 
various  forms  of  the  Litiu'gy,  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  afl'ected  by  local  circum- 
stances; 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 
gi-eat  liturgical  successor  of  St.  Gregory  arose  in  the  person  oi' 
Osmund,  Bishop  of  Salisbury,  of  whom  we  know  little  beyon.! 
the  fact  that  ho  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  Missals  of  York,  Here- 
ford, Bangor,  Lincoln,  and  perhaps  other  churches;  but  those  of 
Salisbuiy  were  the  most  generally  used  throughout  the  southern 
counties,  and  before  the  sixteenth  century  the  Missal  of  that 
diocese  came  to  be  called,  iu  some  editions,  "  Missale  secundum 
usum  Fcdesia;  Anglicana?."     In  1511-3,  the  Missal  as  well  as 


other  books  of  the  use  of  Sarura  were  formally  adopted  for  tha 
whole  province  of  Canterbury  by  an  act  of  Convocation.  Not- 
withstanding the  variations  that  had  so  long  existed  in  the  ritual 
customs  of  dill'erent  districts  and  dioceses,  it  must  not  be  sup- 
posed that  these  variations  extended  to  any  essetiHal  matters.  On 
the  contrary,  there  was  a  distinct  generic  identity,  which  sliowcd 
that  all  were,  iu  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  Litnrgv. 

The  substance  of  the  Salisbury  Liturgy  is  given  in  the  Appen- 
dix to  the  Communion  Office,  but  it  is  necessary  to  give  some 
account  of  it  here  to  show  the  manner  in  which  the  Church  of 
England  celebrated  the  Holy  Communion  from  A.D.  1080  to  A.D. 
1549.  Many  furtlier  illustrations  of  it,  and  of  the  other  English 
uses,  as  well  as  of  the  connexion  between  them  and  our  present 
Communion  Office,  will  be  found  in  the  subserjuent  notes. 

The  Mcdiasval  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  Pro-Anaphora  and  the  Anaphora,  and  in 
the  Western  Church,  the  Ordinarium  aud  the  Canon ;  the  former 
part  ending  with  the  Sanctus,  the  latter  part  beginning  with  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  b;; 
open,"  the  forty-third  Psalm,  "  Give  sentence  with  me,  O  God," 
the  lesser  Litany  and  the  Lord's  Prayer,  all  of  which  were  said 
in  the  vestry  while  the  Celebrant  was  putting  on  his  al'i,e, 
chasnble,  &c.  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.  71)  while  the  Celebrant  and  his  ministers 
were  going  from  the  vestry  to  the  altar.  After  this  followed  the 
Confession  and  Absolution,  said  as  at  Prime  and  Compline,  and 
as  described  in  a  note  at  p.  5,  the  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  giv('n 
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  tho 
solemn  commencement  of  the  rite.  The  Mutual  Salutation  [seo 
p.  22]  was  then  said,  and  after  that  the  Collect  of  the  Day,  tho 
Epistle  and  Gospel,  and  the  Nicene  Creed.  The  Gospel  was  pro- 
ceded  by  a  procession  with  singing  [tho  Gnidale],  somewhaS 
similar  to  the  "  little  entrance  "  of  the  Eastern  Church  [p.  118], 
and  was  generally  read  (in  large  churches)  fi'om  the  "  Jube "  or 
"  pulpit,"  a  desk  placed  between  the  cross  and  the  chancel  wall 
on  the  rood-loft.  Tlie  Nicene  Creed  was  followed  by  the  Offer- 
tory, the  solemn  Oblation  of  the  Elements,  short  supplicatioua 
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  bo  said 
to  have  ended. 

The  Canon  of  the  Mass  was  introduced  by  the  Apostolic  ver- 
sicles,  the  Proper  Preface,  and  the  Tcrsanctus,  which  we  still  use 
in  the  same  place ;  and  then  followed  a  long  prayer,  interspersed 
with  many  ceremonies,  but  substantially  equivaleut  to  the  "  ftaycr 
for  the  Church  MiUtant,"  the  "  Consecration  Prayer,"  and  tho 
first  "  Thanksgiving  Prayer "  of  our  modern  English  Liturgy. 
This  will  be  found  given  at  length  in  the  Appendix  to  the  Com- 
mmiion  Office. 

The  prayer  of  Consecration  was  not  innncdiately  followed  by 
the  Participation  as  in  our  modern  Liturgy.  First  came  the 
Lord's  Prayer,  preceded  by  a  short  preface,  and  followed  by  a 
prayer  for  deliverance  from  all  evil,  analogous  to  the  Embolisnuia 
of  the  Eastern  Church  [p.  6].  Then  came  the  Agnus  Dei, 
sung  thrice,  in  the  same  manner  as  it  is  sung  twice  in  the  modern 
Litany.  After  the  Agnus  Dei  followed  the  ceremony  of  the  com- 
mixture of  the  consecrated  elements,  by  placing  a  portion  of  tho 
wafer  into  the  chalice,  in  symbolical  signification  of  the  imiou  of 


'  This  is  peculiar  to  tUe  Sarum  and  Bangor  rites,  not  being  found  in  any 
otlicr  Liturgy  in  this  part  of  the  service. 


150 


AN  INTRODUCTION  TO  THE  LITURGY. 


natures  in  our  Loi  J.  The  Kiss  of  Peace  was  then  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  afterwards  the  prayer  of  Humble 
Access. 

Here  came  in  the  Communion,  first  of  the  Celebrant,  and  then 
of  the  other  Clergy  and  of  the  people ' ;  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.aI  practice  and  individual  devotion  in  our 
modern  English  rite,  but  which  were  provided  for  with  minute 
exactness  in  the  ancient  one.  During  these  ceremonies  the  con- 
gregation stm  remained,  and  after  their  conclusion  were  dismissed 
by  the  Deacon  saying,  Benedicamus  Domino,  or,  Ite,  missa  est, 
according  to  the  season. 

There  is  no  reason  to  thinlc  that  this  mode  of  celebrating  the 
Holy  Commuuion  underwent  any  great  changes  from  the  time  of 
St.  Osmund  until  15i9;  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  JlidiUe  -Ages,  and  some  had  prob.ably  been  added  by 
St.  Osmund  himself;  but  these  ceremonies  affected  the  rubrics 
rather  than  the  substance  of  the  Liturgy,  and  the  Ordinary  and 
Canon  were  otherwise  in  the  same  condition  in  the  sbcteenth 
century  that  they  had  been  in  the  eleventh.  It  must,  however, 
be  reuiembered  that  numerous  additions  were  made  to  the  vari- 
able parts  of  the  Missal  [p.  68],  special  Collects,  Epistles,  and 
Gospels,  &c.,  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,  Gueranger,  says  respecting  the 
MSS.  of  the  Koman  Liturgy  was  doubtless  true,  to  some  extent, 
of  the  English,  that  they  had  come  to  be  "  loaded  with  gross  .and 
even  superstitious  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  nume- 
rous), barbarous  forms,  and  fm-tively  introduced  Benedictions." 
But  these  abuses  were  far  more  common  in  the  southern  countries 
of  Eui'ope  than  in  England;  and  the  most  conspicuous  inno- 
vations connected  with  the  celebration  of  the  Holy  Eucharist  in 
our  own  Church  were  (1)  the  withdrawal  of  the  Cup  from  the 
Laity,  and  (2)  the  rare  communion  of  the  Laity  under  any  cir- 
cumstances 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  only,  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.  1175,  the  Convocation  of 
Canterbury  forbade  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  Constance  in  1415. 
There  is  no  recognition  whatever  of  the  administration  in  one 
kind  in  the  Liturgy  itself,  though  in  an  Exhortation  used  before 
the  Comnmnion  of  the  Laity  it  is  distinctly  referred  to. 

The  second  custom  arose  out  of  that  inattention  to  the  avaXoyia 
of  doctrine  which  so  often  leads  men  to  error  in  practice.  The 
Holy  Eucharist  being  both  a  Sacrifice  and  a  Sacrament,  theo- 
logians of  the  Middle  Ages  were  so  intent  upon  the  duty  and 
necessity  of  the  first  that  they  overlooked  the  duty  and  necessity 
of  the  second ;  .and  whUe  the  Mass  was  oflered  daily  in  most,  if 
not  in  all,  churches,  and  in  some  many  times  in  the  day,  few  ex- 
cept the  Clergy  ever  partook  of  it  more  than  once  or  twice  in  the 
year,  considering  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  any  thing  in  the  autiiorized  lorms 
for  the  celebration  of  the  Holy  Euch;mst  which  could  have 
originally  giveu  rise,  or  encouragement,  to  either  practice. 

I  §   The  Meformed  Liturgy  of  the  Church  of  England. 

The  general  steps  which  were  taken  towards  a  reconstruction 
of  all  the  Offices  used  in  Divine  Service,  and  their  translation 
into  English,  have  been  traced  out  In  the  Historical  Introduction, 
pages  xix — xxvi,  and  need  not  be  repeated  in  treating  par- 
ticidarly  of  the  Liturgy.  Suffice  it  to  say,  that  the  abstinence  of 
the  Laity  from  Communion  appeared  so  great  and  pressing  an 
evil  to  the  Reformers,  that  they  added  on  au  English  Office  for 
the  Communion  of  the  Laity  in  both  kinds,  to  the  ancient  Salis- 
bury Liturgy,  even  before  they  had  finished  the  preparation  of 
the  Prayer  Book  ^. 

The  general  consideration  of  the  Theology  of  the  Sacraments 
had  been  committed  by  Henry  VIII.  to  a  Commission  of  Divines 
in  1540,  and  the  revision  of  the  Services  had  also  been  under- 
taken about  the  same  time.  In  1516,  shortly  before  his  death, 
"  the  King  commanded  "  Archbishop  Cranmer  "  to  pen  a  form  for 
the  alteration  of  the  JIass  into  a  Communion  '."  On  November 
30tb,  1547,  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,  &c.  ■• "  The  form  thus  approved  of  by  Con- 
vocation was  ratified  by  both  Houses  of  Parliament  on  December 
20th,  1517;  and  issued  under  a  proclamation  by  the  Crown  S  on 
March  8th,  1547-8.  This  proclamation  ordered  that  "  the  most 
blessed  Sacrament  of  the  Body  and  Blood  of  our  Saviour  Christ 
should  from  thenceforth  be  commonly  delivered  and  ministered 
unto  all  persons  within  our  realm  of  England  and  Ireland,  and 
other  of  om-  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  ',  begins  with  an 
Exhortation,  to  be  used  on  the  Sunday  or  Holyday  next  before 
the  Administration.  This  Exhortation  was  reproduced  in  the 
Liturgy  of  1549,  and  is  identical  (except  that  the  hist  paragraph 
is  omitted)  with  that  now  standing  first  in  our  present  Liturgy. 
After  this  came  the  following  rubric,  which  explains  the  use  of 
the  Office  : — "  The  time  of  the  Communion  shall  be  immediately 
after  that  the  Priest  himself  hath  received  the  Sacrament,  with- 
out the  varyijig  of  any  other  rite  or  ceremony  in  the  JIass  (until 
other  order  shall  be  provided),  but  as  heretofore  usually  the 
Priest  hath  done  w  1th  "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  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  rest  upon  the  altar  covered,  and  turn  to 
them  that  are  disposed  to  be  partakers  of  the  Communion,  and 
shall  thus  exhort  them  as  foUoweth."  Then  follows  the  Exhor- 
tation beginning,  "  Dearly  beloved  in  the  Lord,  ye  that  mind," 
&c.,  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  Communion  of  the  people  was  preceded  by  an  Exhortation. 


-  Translations  of  the  Epistles  and  Gospels  of  the  Sarum  Use  had  been 
connuon  for  some  time,  and  a  great  number  of  them  exist  at  the  end  of 
Primers  of  the  period,  as  well  as  in  separate  volumes. 

3  Strype's  Memorials  of  Cranmer,  i.  311.    Ecc.  Hist.  Soc. 

<  Ibid.  U.  37. 

5  It  will  be  remembered  that  Charlemagne  substituted  the  Roman  for  the 
Galilean  Liturgy  by  his  own  authority  alone. 

^  Original  copies  of  this  "  Order  of  Communion  "  are  extremely  rare, 
there  being  only  four  or  five  known.  One  of  these  is  in  the  Public  Library, 
Cambridge,  one  in  Cosin's  Library,  and  one  in  Routh's  Library  :  both  the 
latter  of  Durham. 


AN  INTRODUCTION  TO  TllJi  LITURGY. 


151 


the  invllation,  "  Ye  tliiit  do  truly,"  tlie  Confession,  the  Absolu- 
tion ',  the  Comfortable  words,  and  the  Prayer  of  Humble  Access. 
Tbe  Communion  followed  the  latter  Prayer,  the  Office  being  in 
these  words  from  thence  to  the  end  i — 

"  Then  sliall  the  Priest  rise,  the  people  still  reverently  liieel- 
ing,  and  the  Friesi  shall  deliver  the  Communion,  first  to  the 
Ministers,  if  any  he  there  present,  that  they  may  he  ready  to 
help  the  Priest,  and  after  to  the  other.  And  when  he  doth 
deliver  the  Sacrament  of  the  Body  of  Christ  he  shall  say  to 
every  one  these  tvords  following, 

"  The  body  of  our  Lord  Jesus  Cbrist,  which  was  given  for  thee, 
preserve  thy  body  unto  everlasting  life. 

"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, 
prcsei've  thy  soul  to  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  wine,  in  form  before 
written. 

"  Then  shall  the  Priest,  turning  him  to  the  people,  let  the 
people  depart  with  this  blessing, 

"The  peace  of  God,  whicli  passeth  all  understanding,  keep 
your  hearts  and  niiuds  in  the  knowledge  and  love  of  God,  and  in 
His  Son  Jesus  Christ  our  Lord. 

"  To  the  which  the  people  shall  answer. 
Amen. 

"  Note,  thai  the  Bread  that  shall  be  consecrated  shall  he  such 
as  heretofore  hath  been  accustomed.  And  every  of  the  said  con- 
secrated Breads  shall  be  broken  in  two  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  in  the 


whole,  but  in  each  of  them  the  whole  body  of  our  Saciour  Jesu 
Christ. 

"Note,  that  if  it  doth  so  chance,  that  the  wine  hallowed  and 
consecrate  doth  not  suffice  or  he  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, 
lilc'wise  beginning  at  these  words,  Simili  niodo  postquam  coena- 
tuia  est,  and  ending  at  these  ivords,  qui  pro  vobis  et  pro  multis 
efJundetur  in  remissionem  peccatorum,  and  without  any  levation 
or  lifting  wp." 

i'rom  March  8tli,  15 17-8,  until  June  9th,  1519,  the  authorized 
Liturgy  of  the  Church  of  Engl.and  consisted,  therefore,  of  the 
ancient  Salisbury  Mass,  with  this  "  Order  of  Communion "  in 
English  superadded  when  any  of  the  laity  wished  to  communicate. 
At  the  end  of  the  year  and  a  quarter  the  first  complete  Book  of 
Common  Prayer  in  English  was  tidcen  into  use,  that  is,  on  Whit- 
Sunday  (June  9th),  1519;  and  it  contained  a  Liturgy  formed 
from  the  ancient  Latin  and  this  recent  English  Othce.  The 
substance  of  tlie  Liturgy,  so  reconstructed  and  translated,  is 
given  in  the  Appendix  to  the  Communion  Office;  and  as  the 
history  of  the  Liturgy  is  henceforth  part  of  that  of  the  Prayer 
Book  itself,  which  has  been  already  given  in  the  Historical 
Introduction,  it  is  unnecessary  to  go  further  into  it  hei-e.  The 
various  changes  which  ensued  in  1552,  1559,  and  1661,  will  be 
shown  in  the  foot-notes. 

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  comijlete  or  a  modified  form,  was  used  in  Scotland  in  Mcdise- 
val  times.  Tie  American  Liturgy  is  also  an  adaptation  of  the 
English;  and  will,  as  well  as  the  Scottish,  bo  found  in  the 
Appendix  to  the  Communion  Office. 


THE  DOCTRINE  OP  THE  HOLY  COMMUNION. 


Before  the  great  Sacrament  of  the  Christian  Church  was 
actually  instituted  hy  our  Blessed  Lord,  it  was  foretold  and  pre- 
figured by  words  and  acts  of  Ilis  own,  and  by  prophecies  and 
material  types  of  more  ancient  date.  A  due  consideration  of 
these  antecedents  of  the  Holy  Communion  is  a  gre.it  help  towards 
a  clear  understanding  of  its  true  meaning  and  use  in  the  Chris- 
tian economy. 

1.  First  of  all  is  tlie  Tree  of  Life  in  tlie  garden  of  Eden.  Prom 
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  snight  "put  forth  his  hand  and  eat  and  live  for 
ever."  [Gen.  iii.  22.]  Of  this  means  of  life  we  hear  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."  [Rev. 
xxii.  2.]  '  But  we  also  hear  of  it  from  our  Lord  Himself,  who, 
about  the  time  of  the  institution  of  the  Holy  Eucharist,  ijro- 
clitiraed  Himself  as  the  "True  Vine,"  and  spoke  of  tlie  Sacrament 
ivhich  He  originated  as  the  "  Fruit  of  the  Vine."  [John  xv.  1. 
Matt;  xxvi.  29.] 

2.  The  chosen  people  of  God  were  fed  fijr  forty  years,  during 
their  penal  and  probationary  wandering  in  the  wilderness,  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  tbe  bread  which 
tlie  Lord  hath  given  you  to  eat."     [Exod.  xvi.  15.] 


Of  this  also  we  hear  in  the  Hook  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  cat  of  the  hidden 
manna."  [Rev.  ii.  17.]  ■*  But  it  had  been  heard  of  in  a  still 
more  remarkable  way  from  the  lips  of  the  same  Lord,  in  His 
discourse  to  the  people  after  the  miracle  of  the  loaves  and  fishes. 
When  our  Lord  had  thus  "  fiUcd  them  with  bread  in  the  wilder- 
ness," 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  tbe  world ;  .  .  .  the  Bread  of  life  .  .  .  the 
Bread  which  cometh  down  from  He.ivcn,  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  1  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  which  our  Lord  said,  "This  is  My  Body;" 


1  As  Confession  had  already  been  made  and  Absolution  given,  in  Latin, 
this  repetition  of  both  seems  very  seriously  open  to  objection,  and  cannot 
be  satisfactorily  explained, 

2  Cf.  Notes  on  Psalm  i  '  Sec  margin  of  tire  passage. 


<  The  manna  was  "a  small  round  thing  ....  like  coriander  seed,  white; 
and  the  taste  of  it  was  like  wafers,  made  with  Iioney  ....  and  lire  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  Wokd  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  sufficiency 
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  par- 
ticle of  the  consecrated  element.  There  seems  to  be  a  curious  traditional 
memorial  of  the  manna,  and  of  the  Passover,  in  Good  Fiiday  buns,  which 
are  flavoured  with  coriander  seed.  They  jirobably  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  aie  taken  in  the  Liturgies  of  the  Eastern  ChJjrch. 


Ib-Z 


AN  INTRODUCTION  TO  THE  LITURGY. 


with  nil  of  wliicli  's  connected  the  idea  of  nourislimcnt  and  life. 
Our  Lord's  words  respecting  this  Bread  from  Heaven  drove  away 
many  of  His  foil  wers,  who  were  impatient  of  a  mystery  which 
they  could  not  understand ;  hut  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  eternal  life."  They  continued 
with  Him,  notwithstanding  this  trial  of  their  faith,  and  their 
perseverance  was  rewarded  hy  the  interpretative  acts  and  words 
of  our  Lord  when  He  instituted  the  Holy  Communion,  and 
showed  them  the  inner  meaning  of  the  miracle  of  the  loaves  and 
of  His  mysterious  words  respecting  Himself,  "  For  My  llesh  is 
meat  indeed,  and  My  hlood  is  drink  indeed.  He  that  eateth 
My  flesh,  and  drinketh  My  hlood,  dwelleth  in  Me,  and  1  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  words  are  the  most  prominent  of  a 
class  which  need  not  be  referred  to  in  further  detail,  since  the 
two  referred  to  are  sufficient  to  show  that  a  preparation  was 
being  made  for  the  right  understanding  of  that  great  Sacrament 
which  our  Lord  instituted  to  be  the  means  of  spiritual  life  to  the 
world.  The  "bread  and  wine"  of  Melchizcdek's  offering,  the 
"  Miucha  "  of  the  Temple  Service,  the  "  bread  "  and  "  mingled 
wine  "  of  Wisdom's  "  table  "  in  the  book  of  Proverbs,  the  "  pure 
ofl'ering  "  of  the  prophet  Malachi,  are  all  anticipative  shadows  of 
that  which  was  to  be  revealed  in  the  Kingdom  of  Christ :  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 
representations. 

§  The  Suly  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  Mystery  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  outUne  of  it,  when 
we  acknowledge  that  only  our  Lord's  pei'fect  Human  Nature 
could  remedy  the  imperfections  of  that  hxnuan  nature  which  is 
still  subject  to  the  influences  of  evil,  first  brought  to  bear  upon  it 
by  the  Fall.  "  Wherefore,"  says  the  Exhortation  which  follows 
the  Prayer  for  the  Church  Militant,  "it  is  our  duty  to  render 
most  humble  and  hearty  thauks  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."  It  is  impossible  to 
explain  why  our  Lord's  death  was  not  sulBcient  for  the  full  pros- 
pective accomplishment  of  His  work  ;  why  it  was  still  uecessai'y 
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  intervention  of  any  sacramental  medium 
between  the  soul  and  His  Almiglity  power.  And  since  it  is  im- 
possible to  give  a  reason  for  this,  there  is  the  more  cause  to 
acknowledge  humbly  that  God  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  ?.ly  hlood." 

Such  a  reverent  awe  for  this  great  fact  will  not  be  at  all 
diminislicd  hy  inquiry  as  to  the  particiJar  circumstances  under 
which  the  Holy  Eucharist  was  instituted,  if  we  are  careful  not  to 
give  ourselves  a  f:  'se  impression  of  those  circumstances  by  yield- 
ing to  the  seductive  bias  of  mere  "  local  colouring."  For  how- 
ever true  it  may  be  that  the  rite  wliich  our  Lord  instituted  was 
associated  with  some  previous  custom  of  the  temple,  the  syna- 
gogue, 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 
sssociation  amounted  to  the  actual  foundation  of  tlie  Christian 


rite  upon  the  .Jewish.  It  is  a  more  rational,  as  well  as  a  more 
reverent,  answer  to  the  question,  A\'hence  was  the  Holy  Eucharist 
derived  ?  to  reply  that  it  was  absolutely/  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  develop- 
ment from  the  substance  of  His  Mother;  so  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  epocli  of  His  sufl'erings;  that  He 
associated  His  Prayer  with  ancient  formularies  of  the  older  dis- 
pensation ;  and  that  He  did,  in  like  manner,  associate  the  Holy 
Eucharist  with  the  Temple  rite  of  the  Miucha  offering  of  bread 
and  wine,  with  the  Sabbath  Eve  Synagogue  Memorial  of  the 
Exodus,  and  with  the  domestic  usages  of  the  Passover.  But  the 
association  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 
David  used  them  prophetically  as  the  words  of  Christ.  Those 
Jewish  prayers  which  bore  some  resemblance  to  the  Lord's 
Prayer,  were  typical  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  "pm'e  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  Wliom  the  whole  family  in  heaven  and  earth  is 
named. 

Thus  then  we  are  led  to  look  primarily  not  at  the  outward 
sigus  of  the  Holy  Eucharist,  but  at  that  which  they  siguificd. 
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  attentiou,  saying,  not  "  This  Bread,"  but  "  T/iis 
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 
sjjiritual  cognizance,  and  the  eye  cf  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  consecration  are  bread  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  they  are  the  Body  and  Blood  of  Christ  after  consecration. 
But  how  these  apparently  contradictory  facts  are  to  be  recon- 
ciled, what  is  the  nature  of  the  change  that  occurs  in  the  bread 
and  wine,  in  w  hat  manner  that  change  is  efl'ected,  how  far  that 
change  extends  beyond  the  use  of  the  Sacrament — these  are 
questions  that  no  one  can  answer  but  God.  When  Nicodemus 
said,  "  How  can  these  things  be  ?"  and  the  people  at  Capernaum, 
"  How  can  this  Man  give  us  His  flesh  to  eat  P  "  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  pui'pose ;  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 
His  gift  of  Faith  and  His  gift  of  Intellect. 

§  The  Holy  Communion  as  a  Sacrifice. 

In  the  prophecy  of  Malachi  to  which  previous  reference  lins 
been  made,  the  Holy  Ghost  gave  the  following  prcdictiOL  respect- 


AN  INTRODUCTION  TO  THE  LITURGY. 


153 


ing  Gospel  times : — "  From  tlie  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  sliall  be  oU'ered  unto  My 
Name,  and  A  PUKE  offeeino  :  for  My  Name  shall  1  great 
among  the  heathen,  saith  the  Lord  of  hosts."  [Mai.  i.  11. J  The 
words  reuderetl  "pure  otiering"  are  "  Mincha  t'hora"  in  Hebrew, 
duaia  Kadapci  in  the  Septuagint,  and  "  oblalio  nuinda  *'  in  the 
Vulgate.  The  whole  text  "  was  once,  and  that  in  the  oldest  and 
purest  time  of  the  Church,  a  text  of  eminent  note,  and  familiarly 
known  to  every  Christian,  being  alleged  by  their  pastors  and 
teachers  as  an  express  and  undoubted  prophecy  of  the  Christian 
sacrifice,  or  solemn  worship  in  the  Eucharist,  taught  by  our 
blessed  Saviour  unto  His  disciples,  to  be  observed  of  all  that 
shall  believe  in  His  Name;  and  this  so  generally  smi  grantedli/, 
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.  a55.]     The  deep  and  habitual  conviction  of  the 


Matt.  xxvi.  26-28. 

And   as    they   were    eating, 
Jesus  took  bread, 
and  blessed  if, 
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.  23—24. 

And  as  they  did  eat,  Jesus 
took  bread, 
and  blessed, 
and  brake  it, 
and  gave  to  them, 
and  said. 
Take,  eat  j 
This  is  My  Body. 


And 
He  took  the  cup 

and  when  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. 


truth  here  expressed  is  illustrated  by  the  names  wliieli  were  given 
to  the  Holy  Communion  in  the  early  Chuich  :  they  were  " Obla- 
tion, Sacrifice,  Eucharist,  Sacrifice  of  Thanksgiving,  Sacrifice  of 
Praise,  reasonable  and  unbloody  Sacrifice,  Sa.-rifice  of  our  Media- 
tor, Sacrifice  of  the  Altar,  Sacrifice  of  our  :iansom,  Snciifice  of 
the  Body  and  Blood  of  Christ.  It  would  be  finite  to  note  all  the 
places  and  authors  where  and  by  whom  it  is  i  bus  called."  [Ibid.] 
In  all  these  terms  it  will  be  seen  that  the  \a<  -t  prominent  idea  of 
the  Eucharist  was  not  that  of  Communion,  but  of  Oblation  or 
bloodless  Sacrifice.  And  they  wore  terms  advisedly  taken  into 
use  by  holy  men  and  the  Church  at  large,  at  a  time  when 
sacrifices  were  still  oft'ered  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  hread 
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  Testament 
in  My  Blood,  which  is  shed  for 
you. 


1  Cor.  xi.  23-23. 

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  re- 
membrance 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  narratives  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  eat  was  His 
Body  :  (6)  He  took  the  cup :  (7)  He  gave  thanks  over  it  also  : 
(8)  He  gave  it  to  those  present :  (9)  He  called  that  which  He  so 
gave  them  to  drink  His  Blood :  (10)  He  directed  them  to  do  as 
He  had  done  for  a  memorial  of  Him. 

In  the  words  recorded  there  are  several  terms  of  a  special  cha- 
racter. (1)  Wlien  our  Lord  blessed  [€irXo7^(ros]  and  gave  thanks 
[euxapitTTrjcras],  He  did  so  in  no  ordinary  sense,  as  in  the  bene- 
diction of  food  before  a  meal,  or  the  thanksgiving  for  it  afterwards. 
He  blessed  the  elements  of  hread  and  wine  with  the  fulness  of  a 
Divine  benediction,  so  that  His  eucharistization  of  them  caused 
them  to  possess  properties  which  they  did  not  previously  jossess; 
especially,  to  become  spiritual  entities.  His  Body  and  His  Blood  ■. 
(2)  In  commanding  His  Apostles  to  "do"  [iroierTf]  "this,"  our 
Lord  was  using  a  well-known  expression  significant  of  the  act  of 
Sacrifice;  and  one  which  St.  Paul  (who  uses  it  twice  of  the 
Institution)  uses  also  of  the  Passover,  when  he  says  of  Moses, 
that  "through  faith  he  kept  [eiroiTjo-e]  the  Passover  and  sprink- 
ling of  blood."     The  use  of  the  word  for  both  is  found  aft    wards 


»  The  same  word  is  used  in  John  vi.  11,  where  our  Lord  "  eucharistized  " 
the  five  loaves  hefore  patting  them  into  the  hands  of  His  disciples  with 
the  new  capacity  of  feeding  five  thousand  men.  The  whole  action  of  tliis 
miracle  lias  an  Eucharistic  character.  [See  note  at  p.  t)j,  on  the  Gospel  for 
IiUd-Lent  Sunday  ] 


in  St.  Chrysostom,  when  he  writes,  "  See  how  He  weans  and  draws 
them  fi-om  Jewish  rites ;  '  For,'  says  He,  '  as  ye  oll'ered  that '  " 
(i.  e.  the  Passover,  iKitvo  iTroieTre)  " '  in  remembrance  of  the 
miraculous  deliverance  from  Egypt,  so  ofl'er '  "  (iroieiTe)  " '  this 
in  remembrance  of  Me :  that  blood  was  shed  for  preservation  of 
the  first-born,  this  for  the  remission  of  the  sins  of  the  whole 
world.'"  [Chrys.  Mat.  xxvi.  Ixxrii.]  The  word  is  constantly 
translated  "  offer  "  and  "  sacrifice,"  and  by  equivalent  terms  in 
the  English  version  of  the  Old  Testament,  and  it  clearly  htis  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  that  it  contained '.  (3)  The 
expression  "in  remembrance  of  Me"  [eij  tV  €>i>  avd/j.i'Tiaii'']  is 
also  of  a  sacrificial  ch.racter,  meaning,  in  conjunction  with  the 
preceding,  "  Offer  this  ..3  a  Memorial  of  Me  before  the  Father." 
So  the  word  iivriii.6aviiov  is  used  in  Leviticus  ii.  2.  9,  "  the  priest 
shall  burn  the  memorial  of  it  upon  the  aiiar,"  and  aiiiti.vi)<yis 
itself  in  Numbers  x.  10  and  Leviticus  xxiv.  7,  "and  when  so 
applied,"  says  Jlr.  Kehle,  it  "  means  always  '  a  portion  of  some- 
thing offered  to  Almighty  God,  to  remind  Him '  of  the  worship- 
per hhuself,  or  of  some  other  person  or  object  in  whom  the 
worshipper  takes  an  interest;  or  of  His  own  loving-kindness, 
shown  by  mercies  past  or  gracious  promises  for  the  future."  .... 
"  This  is  the  proper  drift  of  the  word  remen  ranee  in  our  Lord's 
institution   of  the   Sacrament.     'Do   this;'    He   seems   to   say. 


'  See  Carter  on  the  Priesthood,  p.  SI,  note.    Cf.  Lev.  ix.  7,  in  LXX.  Isa 
\ix.  21.    I  Kings  xi.  33.    And  see  Bp.  Salisbury's  Cliarge,  1867,  p.  165-168. 


154 


AN  INTIIODUCTION  TO  THE  LITURGY. 


Uless,  brenlc,  tlistribute,  receive  this  Bread ;  bless,  ilistribute, 
drink  of  tliis  Cup ;  say  over  the  two  resijeetively,  This  is  My 
]Jo(ly,  This  is  My  Blood,  in  order  to  that  Memorial  Sacrifice 
which  properly  belongs  to  Me ;  the  Memorial  which  My  servants 
are  continually  to  make  of  Me,  among  one  another,  and  before 
Jly  Father  '."  This  term  also  is  used  twice  in  St.  I'aul's  account 
of  the  institution.  (4)  Lastly,  St.  Paul  uses  an  expression  which 
nmst  be  interpreted  in  a  similar  manner,  when  he  says,  "ye  do 
shew"  [xaTayyeWtiTe']  "the  Lord's  death."  That  the  whole 
early  Church  thus  xmdcrstood  oui'  Lord's  words,  applying  them 
to  the  offering  of  the  Holy  Eucharist  by  His  Slinisters,  and  not 
only  to  His  one  oblation  of  Himself,  is  shown  by  the  words  of 
the  Fathers,  by  decrees  of  Councils,  and  more  than  all  by  the 
constant  witness  of  the  ancient  Liturgies.  Thus,  St.  Cyprian 
says,  "  For  if  Jesus  Christ,  our  Lord  and  God,  is  Himself  the 
great  High  Priest  of  God  the  Father,  and  first  offered  Himself  a 
Sacrifice  to  the  Father,  and  commanded  this  to  be  done  in  re- 
membrance of  Himself,  surely  that  priest  truly  acts  in  Christ's 
stead,  who  imitates  that  which  Christ  did ;  and  he  then  oflcrs  a 
true  and  full  Sacrifice  in  the  Church  to  God  the  Father,  when  he 
begins  to  offer  it  according  as  he  sees  Christ  Himself  ofl'ered  it." 
[Cypr.  Ep.  Wm.  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  offered  pure  to  God."  In  the 
eleventh  Canon  one  kind  of  penitents  are  directed  to  join  in  the 
pr.ayers  "  without  offering  :"  and  in  the  eighteenth  those  are 
spoken  of  "  who  oiler  the  Body  of  Christ '."  How  distinctly  the 
ancient  Church  spoke  on  the  subject,  in  its  solemn  public  lan- 
guage before  God,  may  be  seen  by  the  following  Prayers  of  Obla- 
tion taken  from  some  of  its  Liturgies  : — 

Liturgy  of  St.  James. — We  therefore  also,  sinners,  remember- 
ing His  life-giving  Passion,  His  salutary  Cross,  His  Death  and 
Resurrection  from  the  dead  on  the  thu-d  day.  His  Ascension  into 
Heaven,  and  Session  on  the  right  hand  of  Thee  His  God  and 
Father,  and  His  glorious  and  terrible  coming  again,  when  He 
shall  come  with  glory  to  judge  the  quick  and  the  dead,  and  to 
render  to  every  man  according  to  his  works,  ofl'er  to  Thee,  0 
Lord,  this  tremendous  and  unbloody  Sacrifice,  beseeching  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  heart  of  man  to  conceive  the  things 
which  Thou,  O  God,  hast  prepared  for  them  that  love  Thee. 

Zilurgg  of  St.  Clement. — Wlierefore  having  in  remembrance 
....  we  oH'er  to  Thee  our  King  and  our  God,  according  to  this 
institution,  this  bread  and  this  cup;  giving  thanks  to  Thee 
through  Him,  that  Thou  hast  thought  us  worthy  to  stand  before 
Thee,  and  to  sacrifice  unto  Thee. 

XJ^wr^y  0/5/!.  J/aci.— [Before  Consecration]  ....  Our  Lord 
and  God  and  S.aviour  Jesus  Christ,  by  Whom,  rendering  thanks 
to  Thee  with  Himself  and  the  Holy  Ghost,  we  ofler  to  Thee  this 
reasonable  and  unbloody  Sacrifice,  which  ail  nations  ofi'er  to  Thee, 
O  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  ofl'ered  to 
Thy  name,  and  a  pure  oflering.  [After  words  of  Institution  ']  0 
Almighty  Lord  and  Master,  King  of  Heaven,  we  announcing 
the  death  of  Thine  only-begotten  Son  our  Lord  and  God  and 
Saviour  Jesus  Christ  ....  0  Lord  our  God,  we  have  set  before 
Thee  Thine  own  of  Thme  own  gifts. 

Zilurgg  of  St.  Chrgsostom.~%Yc  therefore,  remembering  this 
salutary  precept,  and  all  that  happened  on  our  behalf,  the 
Cross,  the  Tomb,  the  Resurrection  on  the  third  day,  the  Ascen- 
sion into  heaven,  the  Session  on  the  right  hand,  the  second  and 
glorious  coming  again,  in  behalf  of  all,  and  for  all,  we  offer  Thee 


'  Euch.  Ador.  p.  68. 

'  Routll's  Script.  Eccl.  i.  373.  377.  381. 

'  It  must  be  remembered  lliat  tlie  Oriental  Church  believes  the  consecra- 
tion to  be  incomplete  without  an  Invocation  of  the  Holy  Ghost,  as  well  as 
the  words  of  Instit\i:ion. 


Thine  own  of  Thine  own Moreover  we  oli'c-r  unto  i'ijee 

this  reasonable  and  unbloody  Sacrifice :  and  beseech  Thee  and 
pray  and  supplicate;  send  down  Thy  Holy  Ghost  upon  us,  and 
upon  these  proposed  gifts. 

Sacramentary  of  St.  Oregon/.— Wherefore,  O  Lord,  we  Tliy 
servants,  and  also  Tliy  holy  people,  having  in  remembrance  Thy 
Son  Jesus  Christ  our  Lord,  as  well  His  blessed  Passion,  as  also 
His  Resurrection  from  the  lower  parts  of  the  earth  [ah  Inferis], 
and  His  glorious  Ascension  into  Heaven  :  offer  unto  Thine 
excellent  Majesty  of  Thine  own  donations  and  gifts  which  Thou 
hast  given  a  pure  ofl'ering  [hostiam],  an  holy  offering,  an  im- 
maculate ofi'eriug,  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  oHices  into  English.  In 
the  Prayer  Book  of  1549,  the  Prayer  was  substantially  retained, 
the  following  words  succeeding  the  words  o(  Institution  : — 

English  Communion  Office  of  1549. — Wherefore,  0  Lord  and 
heavenly  Father,  according  to  the  Institution  of  Thy  dearly 
beloved  Son,  our  Saviour  Jesu  Christ,  we  I'hy  humble  servants 
do  celebrate  and  make  here  before  Thy  Divine  Majesty,  with  these 
Thy  holy  gifts,  the  memorial  which  Thy  Son  hath  willed  us  to 
make :  having  in  remembrance  His  blessed  Passion,  mighty 
Resurrection,  and  glorious  Ascension,  rendering  unto  Thee  most 
hearty  thanks  for  the  innumerable  benefits  procured  unto  us  by 
the  same;  entirely  desiring  Thy  fiithcrly  goodness  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  ....  [as  in  the  present  Office]. 

WTien  the  Canon  was  separated  into  three  parts  in  1552,  these 
words  of  oblation  were  placed  after  the  Communion  imd  the 
Lord's  Prayer.  In  the  Scottish  Office  of  1637,  a  return  was 
made  to  the  Liturgy  of  1549;  and  in  the  revision  of  16G1,  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,  probably  because  it  was 
considered  that  the  times  were  too  dangerous  to  admit  of  any 
conspicuous  change  in  the  Communion  Service. 

Although,  however,  the  change  in  the  position  of  the  words  of 
Oblation  has  tended  to  obscure  the  meaning  of  the  Service,  it 
cannot  for  a  moment  be  supposed  that  the  revisers  of  our  Liturery 
in  1552  were  so  exceedingly  and  profanely  presumptuous  as  to 
wish  to  suppress  the  doctrine  of  the  Eucharistic  Sacrifice.  There 
were  probably  some  unfortunate  temporary  reasons  (such  as  the 
unscrupulous  tyranny  of  ignorant  and  biassed  rulers),  which 
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  the  meagre  faith  of  Calviuistic  Puri- 
tans. After  the  alteration  was  made,  some  of  our  best  and 
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,  im- 
possible 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  Pi-iests 
use  the  proper  formula  of  consecration,  there  must  necessarily  be 
an  offering  of  the  Holy  Eucharist  to  God;  although  such  a 
minimum  of  form  is,  it  is  true,  quite  discordant  with  the  spirit 
and  letter  of  Apostolic  Litiu'gies.  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  sa'd  after  Communion  • 


AN  INTRODUCTION  TO  THE  LITURGY. 


156 


and  wliilo  any  portion  of  tlic  consecrated  elements  remain  xipou 
the  altar  (even  after  a  portion  has  been  caiisunied),  the  ancient 
Sacriticial  Act  of  the  Church  is  literally  and  verbally  continued  in 
respect  to  that  portion  :  supposing  that  it  is  not  sufficiently  con- 
tinued towards  the  portion  previously  consumed  by  the  more 
general  form  of  the  Prayer  of  Consecration.  There  need,  there- 
fore, be  no  room  for  saying  that  the  Eucharistic  Sacrifice  is  not 
oll'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  lieen  made  in  consuming  a  part  of  the  con- 
secrated elements  before  a  formal,  verbi.l  oblation  of  them  has 
been  made. 

The  constant  language  and  practice  of  the  Cluu'cli  having  thus 
been  shown,  it  remains  to  state  in  a  few  words  what  tlie 
Eucliaristic  Sacrifice  is,  and  what  its  relation  to  the  one  "  full, 
perfect,  and  sufficient  sacrifice,  oblation,  and  satisfiiction  for  the 
sins  of  the  whole  worhl,"  which  was  made  by  our  Lord  and 
Saviour  upon  the  cross. 

1.  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  before  the 
Act  of  Consecration  they  are  spoken  of  as  "  these  Thy  creatures 
of  Bread  and  Wine,"  with  special  reference  to  this  oblation  of 
them  as  unconsecrated  elements,  oiiered  to  God  that  He  may 
sanctify  them.  But  after  the  Act  of  Consecration  they  are  no 
longer  called  Bread  and  Wine,  but  the  Body  and  the  Blood  of 
our  Lord  Jesus  Christ.  What  is  offered  to  our  heavenly  Father 
in  the  Holy  Communion  is  the  whole  substance  of  the  Sacrament, 
that  which  (even  although  the  natural  bread  and  wine  are  not 
annihilated  by  Consecration)  is  reverently  called  by  the  name  of 
the  Body  and  Blood  of  Clu'ist,  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  oS'ered  upon  the 
cross.  There  is  no  new  immolation  of  the  Body  of  Christ,  but  a 
re -presentation  of  that  which  was  once  for  all  accomplished  at 
Calvary,  a  showing, — KarayyeKia,  or  avd^if-qais,  a  proclamation  or 
memorial, — of  the  Lord's  death  until  He  come.  Wlien  we  can 
understand  hotv  the  elements  become  the  Body  and  Blood  of 
Christ  by  Consecration,  then  we  may  understand  in  what  manner 
the  oS'ering  of  those  consecrated  elements  to  God  the  Father  is  a 


re-present.ation  of  the  Sacrifice  of  the  Cross.  But  as  the  fact  is 
a  mystery  in  the  one  case,  so  thei-e  is  a  mystery  connected  with 
the  act  in  the  other ;  aud  the  very  nature  of  the  Sacrament  is 
such  as  to  lead  to  the  belief  that  these  mysteries  will  not  be 
unveiled  to  the  Church  in  its  Militant  condition  ;  but  that  Faith 
must  still  be  exercised  towards  it  when  Understanding  can  go  no 
further. 

3.  The  Eucharistic  Sacrifice  is  not  the  offering  of  the  Celebrant 
alone,  but  of  the  whole  Church,  and  especially  of  those  who  are 
then  before  the  altar  where  it  is  being  ofl'ercd.  This  was  made 
especially  clear  in  the  language  of  the  ancient  Church  of  England, 
which  carefully  used  a  plurjil  pronoun  even  in  several  places 
where  the  singular  is  used  in  the  Eoman  Liturgy.  But  in  both 
the  Roman  and  the  English  rite  the  Prayer  of  Oblation  is  worded, 
"  We  Thy  servants,  and  iUso  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,  "  I'ray,  brethren  and  sisters,  for  me 
that  this  my  sacrifice,  which  is  also  equally  yours,  may  be  ac- 
cepted by  our  Lord  God  ^"  In  our  modem  Liturgy  this  important 
recognition  of  the  priesthood  of  the  laity  is  still  made  by  a 
similar  use  of  plural  pronouns,  by  the  *'  Aineii"  of  the  people  at 
the  end  of  the  Prayer  of  Consecration,  and  by  the  rubric  which 
directs  that  when  the  Priest  says  the  Lord's  Prayer  after  Com- 
munion the  people  are  to  repeat  it  as  well. 

4.  It  must  be  remembered  that  as  the  anticipatory  Sacrifices 
of  the  Jewish  Church  were  acceptable  to  the  Father  only  through 
Christ,  so  the  memorial  Sacrifice  of  the  Cln-istian  is  also  accepta- 
ble through  Him  alone.  The  Priest  on  earth  does  his  sacerdotal 
work  as  the  agent,  deputy,  and  representative  of  the  eternal 
High  Priest  from  Whom  lie  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  presentation  of  Himself  which  our 
Intercessor  is  making  for  our  s.akes  :  because,  that  is,  the  Body 
and  Blood  of  Christ  which  are  ofl'ered  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  living  creatures,  aud  in  the  midst  of  the  ciders ;  and 
Whom  all  the  host  of  heaven  adore  as  the  Lamb  Who  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  shown  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.  Tlie  question  which 
naturally  follows  is,  what  is  the  place  held  by  this  holy  rite  in 
the  economy  of  grace  and  salvation  :  that  is,  indejiendently  of 
What  it  is,— or  rather,  following  on  What  it  is, — What  is  its  use  ? 

§   The  Divine  Presence  conferred  on  the  Church  lij  the  UoIi/ 
Eucharist. 

The  nature  of  the  Sacrament  being  what  it  is,  the  Divine 
Presence  is  associated  with  it  in  a  special  manner  on  every  occa- 
sion of  its  celebration.  For  where  the  Body  and  Blood  of  Christ 
arc,  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 
when  it  lay  in  the  tomb,  preserving  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.  Although,  therefore,  it  would  be  rash  over-definition 
to  allege  any  thing  as  to  the  manner  in  which  our  Lord  vouch- 
safes His  Divine  Presence  in  and  by  the  holy  Sacrament,  yet  the 
fact  is  so  clear  that  it  may  be  almost  called  self-evident ;  and  no 
one  who  believes  that  the  "  inward  part  or  thing  signified "  is 


present,  can  logically  withhold  his  assent  from  the  further  con- 
clusion that  He  Who  is  "One  Christ"  is  present  as  God  as  well 
as  present  as  Man.  And  as  we  believe  that  the  elements  of 
Bread  and  Wine  are  by  consecration  taken  up  into  a  higher 
nature  and  become  the  Body  and  Blood  of  Christ,  so  we  must 
believe  also  that  the  eiVectuation  of  that  marvellous  mystery 
efiectuates  Ukewise  a  fulfilment  of  the  gracious  promise,  "  Where 
two  or  three  are  gathered  together  in  My  Name,  there  am  I  in 
the  midst  of  them." 

Hence  a  simple  faith  finds  no  difllculty  in  respect  to  the 
adoration  of  our  Divine  aud  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  Christ  are  then  spoken  of.  Such  n  faith  looks 
bcyoud  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 
bows  down  in  humble  adoration,  saying,  not  so  much  My  God 
is  here,  as,  I  am  before  my  God,  even  the  God  Whom  Heaven 
aud  earth  must  worship. 


1  The  Roman  words  are  "meumacvestrumaacrificium;'    ttiose  of  all  the 
English  uses,  "  meum  paritcrque  vestrum.  .  .  .  sacrificiuni." 
X  2 


156 


AN  INTRODUCTION  TO  THE  LITURGY. 


§    The  Eucharist   a    Sacrifice   offered  for   the   benefit   of  the 
Church. 

As  the  Holy  Communion  is  tlie  great  Oblation  or  Sacrifice  of 
the  Christian  Church  to  memorialize  the  Father  of  our  Blessed 
Lord's  work,  so  it  is  oft'ered  with  a  purpose,  which  is,  to  memo- 
rialize Him  on  behalf  of  the  soiUs  whom  our  Lord's  work  is 
saving.  Thus  it  is  the  great  means  by  which  the  Church  out  of 
Jfeaven  participates  in  that  propitiatory  Sacrifice  of  Intercession 
which  is  being  for  ever  ofl'ered  in  Heaven  by  our  Lord  and 
Saviour. 

The  habit  of  thought  on  this  subject  in  the  Primitive  Church 
is  very  clearly  illustrated  by  the  words  of  St.  Cyril  of  Jerusalem 
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  bloodless  Service 
upon  that  Sacrifice  of  propitiation,  we  entreat  God  for  the 
common  peace  of  the  Cbui'ch ;  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  sup- 
plicate and  ofter  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  aU  who  in  past  years  have  fallen  asleep  among  us, 
believing  that  it  will  be  a  very  great  advantage  to  the  souls  for 
whom  the  supplication  is  put  up,  while  that  holy  and  most  awfid 
Sacrifice  is  presented"  [Catech.  Lcct.  xxiii.  9, 10].  These  words 
exactly  represent  the  tone  and  custom  of  the  Primitive  Liturgies. 
The  following  most  beautiful  prayer  is  ii'om  that  of  St.  James, 
and  was  oflTered  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  remission 
of  sins,  and  for  eternal  life,  for  sanctification  of  souls  aud  bodies, 
for  bringing  forth  good  works,  for  the  confirmation  of  Thy  holy 
Catholic  Church,  which  Thou  hast  founded  upon  the  rock  of 
faith,  that  the  gates  of  hell  may  not  prevail  against  it ;  freeing  it 
from  all  heresy  and  scandals,  and  from  them  that  work  wicked- 
ness, and  preserving  it  till  the  consummation  of  all  things.  We 
offer  them  also  to  Thee,  O  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.  Aud  for  Thy  Holy  Catholic 
Apostolic  Church  throughout  the  world.  Supply  it,  O  Lord, 
even  now,  with  the  plentiful  gil^s  of  Thy  Holy  Ghost.  Re- 
member also,  0  Lord,  our  holy  fathers  aud  brothers  in  it,  and 
the  Bishops  that  in  all  the  world  rightly  divide  the  word  of  Thy 
truth.  Remember  also,  0  Lord,  every  city  and  region,  and  the 
Orthodox  that  dwell  in  it,  that  they  may  inhabit  it  with  peace 
and  safety.  Remember,  0  Lord,  Christians  that  are  voyaging, 
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  that 
are  in  sickness  or  travail,  them  that  are  vexed  of  uuclean  spirits, 
that  they  may  speedily  be  healed  and  rescued  by  Thee,  O  God. 
Remember,  Lord,  every  Christian  soul  in  tribulation  and  distress, 
desiring  the  pity  and  succour  of  Thee,  0  God,  aud  the  conversion 
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  i)eace  and  Thy  love,  O  God  our  Saviour,  the  succoiir 
»f  all  the  ends  of  the  earth.  Remember,  Lord,  tho  healthful- 
ncss  of  the  air,  gentle  showers,  healthy  dews,  pleuteousncss  of 
fruits,  the  crown  of  the  year  of  Thy  goodness,  for  the  eyes  of  all 
wait  Uj  on  Thee,  and  Thou  givest  them  their  meat  in  due  season ; 


Thou  openest  Thine  hand,  and  fillest  all  things  living  with  iJcn- 
teousness.  Remember,  Lord,  them  that  bciir  fi-uit  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, 
O  Lord,  vouchsafe  to  remember  those  who  have  this  day  brought 
these  oblutious  to  Thy  holy  Altar;  aud  the  things  for  which 
each  brought  them,  or  which  he  had  in  his  mind :  and  those 
whom  we  have  now  commemorated  before  Tliee.  Remember 
also,  0  Lord,  according  to  the  multitude  of  Thy  mercy  and 
pities,  me  Thy  humble  and  imworthy  servant ;  aud  the  Deacons 
th.it  surround  Thy  holy  Altar.  Grant  them  blamelcssuess  of  life, 
preserve  their  ministry  spotless,  keep  in  safety  their  goings  for 
good,  that  they  may  find  mercy  aud  grace  with  all  Thy  Saints 
that  bnve  been  pleasing  to  Thee  fi-om  one  generation  to  another, 
since  the  beginning  of  the  world,  our  ancestors,  and  fathers. 
Patriarchs,  Prophets,  Apostles,  JIartyrs,  Confessors,  Teachers, 
Holy  Persons,  and  every  just  spu*it  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  Thy  kingdom,  in  the  deligiit  of  paradise,  in  the  bosom 
of  Abraham,  Isaac,  and  Jacob,  our  holy  fathers,  whence  pain, 
sorrow,  and  groaning  is  exiled,  where  the  light  of  Thy  coun- 
tenance looks  down,  and  always  shines.  And  direct.  Lord,  0 
Lord,  in  peace  the  ends  of  our  lives,  so  as  to  be  Christian,  and 
well-pleasing  to  Thee,  and  blameless;  collecting  us  under  the 
feet  of  Thine  elect,  when  Thou  wilt,  and  as  Thou  wilt,  only  with- 
out shame  and  ofience ;  through  Thine  only -begotten  Son,  our 
Lord  and  God  and  Saviour  Jesus  Christ;  for  He  alone  hath 
appeared  on  the  earth  without  sin  '. 

Such  commemorations  of  the  living  and  of  the  departed  are 
found  in  all  the  Litm-gies  of  the  Primitive  Church ;  and  it  is  to 
be  observed  that  they  were  not  only  general  commemorations, 
but  that  the  names  of  persons  who  were  to  be  prayed  for  were 
read  out  from  the  Diptychs,  folded  tables  of  wood  or  other 
material  on  which  they  were  inscribed.  At  a  later  period  the 
names  were  not  so  numerous  as  they  had  been  when  the  dangers 
of  the  living  and  the  martyrdoms  of  the  dep.artcd  were  a  part  of 
every-day  experience,  and  they  then  came  to  be  inserted  in  the 
prayer  itself,  at  least  in  the  Western  Church. 

In  our  present  English  Liturgy  the  commemorations  are  of  a 
much  more  general  chai'acter  than  they  were  in  these  ancient 
ages  of  the  Church.  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  aud  fe.ir,  are 
still,  however,  commemorated,  as  they  are  also  in  the  prayer  fur 
"  all  Thy  whole  Church,"  which  is  now  a  Prayer  both  of  Obla- 
tion and  Thanksgiving ;  and  if  the  language  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  Which  is  being  ofiered  up  before  the  Throne  of 
God  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  meriti 
and  death  of  Thy  Son  Jesus  Christ,  and  through  faith  in  His 
blood,"  first  "  we  "  and  secondly  "  all  Thy  whole  Church  "  (made 
up  of  those  that  are  in  Christ  here  and  in  the  iuvisible  world) 
"may  obtain,"  first,  "remission  of  our  sins,"  and,  secondly,  "all 
other"  known  and  unknown  "  benefits  of  His  Passion."  To  such 
general  words  each  individual  may  i-evereutly  add  the  mention  of 
his  own  particular  needs,  and  of  those  of  others  for  whom  ho 
offers  up  intercession  to  God.  And  although  in  the  case  of  tho 
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  say  with  St.  Chrysostom,  "Xot  unmeaningly  have  thesa 


Dr.  Neale's  Transl.  of  rrimitive  Liturg.  p.  32. 


AN  INTRODUCTION  TO  THE  LITURGY. 


157 


things  been  devisetl,  nor  do  we  in  vain  make  mention  of  the 
departed  in  the  course  of  the  divine  mysteries,  and  approach 
God  in  their  hchalf,  beseeching  tlie  Lamb,  Who  is  before  us, 
Who  taketli  away  tlie  sin  of  the  world;  not  in  vain,  but  thiit 
some  refreslnnent  may  thereby  ensue  to  them.  Not  in  vain  dotli 
he  that  standeth  by  tlie  altar  cry  out,  when  the  tremendous 
mysteries  are  being  celebrated,  '  For  all  that  have  fallen  asleep  in 
Christ,  and  for  those  who  perform  commemorations  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  "  [Hom.  xli.  on  1  Corinth,  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 
Blood ;  but  we  can  accept  with  our  reason  the  general  doctrine 
of  the  ancient  Church  on  this  suljject,  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  con- 
sideration to  be  named.  These  benefits  are  connected  with  the 
Sacrament  as  an  Act  of  Oblation,  not  as  an  Act  of  Communion  : 
and  although  Communion  adds  still  greater  blessing  to  those  who 
receive  it,  yet  the  Communion  of  one  person  cannot  be  of  ad- 
vantage 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  the  Holy  Communion  without 
receiving  it.  Moreover  we  may  well  shrink  from  saying  so,  since 
tlje  Church  has  never  authoritatively  asserted  that  God  limits 
the  blessings  of  the  Holy  Eucharist  to  its  reception ;  the  practice 
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  being  devoutly  j)resent  only  at  the 
celebration  of  the  Holy  Communion  without  partaking  of  it. 
Although,  therefore,  certain  abuses  of  this  holy  Sacrament  may 
associate  themselves  with  a  frequent  habit  of  being  present  with- 
out communicating,  there  is  no  theological  reason  for  believing  it 
a  useless  or  injurious  practice;  and  whatever  legitimate  objec- 
tions there  may  be  to  it  must  rest  on  their  proper  gi'onnd,  that 
of  reverent  and  pious  expediency. 

§  The  JLitcharist  as  a  means  ofitnion  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  interpretation  is  given  in  an 
exhortation  of  our  Communion  Office  :  "  The  benefit  is  great,  if 
with  a  true  penitent  heart  and  lively  faith  we  receive  that  holy 
Sacrament  (for  then  we  spiritually  eat  the  flesh  of  Christ,  and 
drink  His  blood ;  then  we  dwell  in  Christ,  and  Chi'ist  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,  sympatliy,  and  will,  although  these  neces- 
sarily 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  with  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  perfected  in  the  Holy  Communion  by  which 
the  superstructure  of  spiritu.al  life  is  built  up  in  the  soul. 

Union  between  God  and  man  is  represented  in  Holy  Scripture 
as  the  height,  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  re- 
specting it,  as  if  they  had  no  meaning.  But  as  in  tracing  up 
physical  life  we   pass   from  one  step  to  another   until  we  are 


See  end  of  Introduction  to  Baptismal  Oflices 


stopped  at  the  threshold  of  the  Eternal  Self-Existence,  so  as  we 
follow  up  the  phenomena  of  the  spiritual  life  of  our  nature,  we 
find  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  words  of  our  Lord  at  the  Institution  tell  us 
that  participation  in  the  elements  which  have  been  consecrated 
by  Him,  (thi-ough  the  ministration  of  H  is  word  by  the  priest  of 
the  earthly  alt.ar,)  enables  the  partaker  to  receive  sjiiritual  food, 
the  Body  and  Blood  of  Christ.  His  previous  discourse,  in  John 
vi .,  had  declared  that  by  means  of  that  spiritual  food,  the  partaker 
would  dwell  in  Christ  and  Christ  in  him.  The  Apostle  St.  Paul 
speaks  of  this  indwelling  as  so  close  an  incorporation  that  we 
"  are  members  of  His  body,  of  His  Ilesh,  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  abideth  in  Me,  and  I  in  him,  the  same  bringeth 
forth  much  fruit :  for  without  Me  ye  can  do  nothing."  [John 
vi.  5.]  Still  going  to  our  Lord's  discourses,  we  find  Him  declar- 
ing, "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  operation  of  grace  the  Christiat 
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  synibol,  and  a  means,  of  union 
among  Christians. 

The  name  "  Sacrament "  shows  that  an  analogy  was  soon  ob- 
served between  the  Holy  Communion  and  the  "  Sacraineutum," 
or  military  oath,  by  which  the  secular  armies  of  the  Komaa  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 
"ave  it  this  character.  It  was  in  some  now  unintelligible  con- 
nexion with  the  first  administration  of  the  Holy  Communion 
that  our  Blessed  Lord  gave  the  Apostles  His  great  example  of 
liumility  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.  3i.]  No  doubt, 
then,  that  the  significant  rite  of  a  common  participation  in  a 
sacrifice  was  a  self-evident  symbol  to  the  disciples,  and  would  bo 
so  to  others  also,  of  that  love  which  was  so  solemnly  enjoined 
upon  them  at  the  time;  and  of  that  spiritu.al  relation  to  each 
other  in  which  they  were  bound  by  their  Christian  profession. 

But  though  the  Christian  sacramentiim  was  a  symbol,  it  was 
also  far  more  than  a  symbol.  It  was  a  sign,  but  it  was  an 
efficacious  sign.  And  in  the  particular  aspect  under  which  we  are 
now  viewing  it,  we  must  consider  the  Holy  Communion  as  not 
only  a  symbol  and  sign  of  s])iritual  union  between  Christians, 
but  also  as  a  means  by  which  that  union  is  efiected. 

For  the  true  cause  of  Christian  unity  is  the  Presence  of  Christ : 
and  that  Presence  is  bestowed  upon  the  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  will  of  Christ  pervading  the  individual 
members  of  which  the  Church  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  other, 
but  from  their  being  united  to  their  Head.  The  branches  of  tho 
Vine  have  an  unity  with  each  other  by  the  Unity  which  tliey 
have  with  the  Stem  and  lioot.     Thus  it  is  our  Lord's  action  in 


158 


AN  INTRODUCTION  TO  THE  LITURGl:. 


the  holy  Sacrament,  cementing  and  consolidating  the  collateral 
union  by  cementing  and  consolidating  the  direct  union,  which 
gives  real  unity  to  the  various  members  of  the  Body,  and  to  the 
various  branches  of  tlie  Vine. 

This  is  a  very  important  consideration  in  respect  to  the  divisions 
of  Christendom.  No  two  Churches  can  be  really  separate  from 
each  other  if  they  are  really  united  to  their  Head.  In  proportion 
also  as  the  life  of  Churches  is  maintained  in  vigour  by  means  of 
the  blessed  Sacrament,  iu  such  proportion  must  they  be  drawing 
near  to  each  other-;  nearer  and  nearer  as  they  draw  into  closer 
union  with  Christ.  Such  a  consideration  may  tend  to  mitigate 
the  sorrow  which  is  felt  at  the  separation  between  the  orthodox, 
living  churches  of  Christendom:  and  to  establish  a  conviction 
that  notwithstanding  the  want  of  external  signs  of  unity,  there  is 
yet  a  vital  unity  underlying  apparent  separation  which  is  most 
precious,  and  the  development  of  whiuh  is  doubtless  the  true  path- 
way to  a  restoration  of  the  outward  toliens  of  charity  and  intercom- 
munion. Neither  individual  Cliristians  nor  corporate  Churches 
can  be  really  in  a  condition  of  spiritual  separation  when  the  One 
Christ  is  dwelling  in  each,  and  each  is  thus  a  livmg  branch  of 
the  True  Vine. 

§   The  Eucharist  strengthening  and  refreshing  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  strengtheneth  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  etfect  upon  the  Christian 
nature,  to  those  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  indweUing,  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  Christ  being  "  formed  "  in  us ;  the  "  measure  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  germinating  nucleus  of  the  restored 
Life.  A  careful  distinction  must,  however,  be  drawn  between 
the  action  of  natural  food  on  the  body,  and  the  operation  of  the 
holy  Sacrament.  In  the  former  case  the  living  body  assimilates 
the  food,  and  draws  it  into  its  own  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  who, 
eating  Christ,  lives  by  Him,  is  by  such  sacramental  feeding  taken  up 
into  and  transformed  by  tliat  which  he  receives  :  and  his  whole 
spirltuid  nature  elevated  to  a  neai-er  degree  of  conformity  with 
that  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 
which  the  perceptions  or  faculties  of  the  spiritual  nature  are  to 
be  elevated  and  intensified.  Christ  is  the  true  Wisdom,  in  Whom 
dwells  all  the  fulness  of  knowledge.  He  is  "the  Light,"  and 
"  the  Truth  :"  and  as  the  disciples  who  walked  with  Him  in  faith 
when  He  was  on  earth  were  illuminated  by  Him,  so  those  who 
faithfully  receive  Him  in  the  Sacrament  of  His  Body  and  Blond 
may  look  for  spiritual  illumination,  and  quick  perception  of  Trutli. 
With  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  approximation  will  be  made 
to  that  condition  iu  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  pai-t  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  showed  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  Chris- 
tian brotherhood  will  be  carried  out  in  practical  life :  thus 
devotion  wiU  lis  itself  upon  its  Divine  object,  and  the  earnestness 
of  worship  in  the  Church  Militant  will  train  the  heart  for  the 
fervour  of  heavenly  adoration. 


RITUAL  USAGES  OF  THE  ENGLISH  LITURGY. 


The  Holy  Communion  being  an  institution  of  so  exalted  a 
character,  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  celebration  have 
ever  been  carefully  regvdated  and  guarded  cither  by  the  rules  of 
the  written  Liturgies,  or  by  the  known  traditional  practice  of 
Churches.  The  rubrics  of  our  own  Oihce  will  be  considered  in 
detail  in  their  respective  places,  hut  it  will  be  convenient  to  say 
a  few  words  separately,  in  this  Introduction,  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  its  reverent  and 
profitable  administration. 

§   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  tbeir  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  an  object  familiar  to  Christian  sight;  and 
in  a  detailed  description  of  the  Cathedral  of  Tyre,  given  by 
Eusebins  in  his  dedication  sermon,  he  distiuctly  names  the  holy 


>  "Altar"  and  "  Table  "  are  used  interchangeably  in  Holy  Scripture;  both 
rvoids  being  used  in  reference  to  Jewiib,  Chiistian,  and  Heathen  Altars. 
Soe  1  Cor.  Ix.  13;  %.  IS— 21. 


altar  [ayiov  BuaiaCT-l^ptov]  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  [Sto/iiis] 
and  the  altar  of  the  Church  [6v(na(rr-l)piov'],  and  while  they  con- 
stantly declare  that  they  had  not  the  former,  they  as  frequently 
speak  of  the  latter  as  that  on  which  was  olTered  the  Christian 
Sacrifice  [dvala]  of  the  Holy  Eucharist. 

Altars  were  made  of  both  stone  and  wood  in  the  ancient 
Church.  One  of  wood  is  preserved  in  St.  Peter's  Church  at 
Rome,  which  has  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  clmrches,  while  stone  altars 
existed  in  some  of  the  churches  of  Asia.  The  Council  of  Epaono 
[a.d.  517]  forbade  any  .altars,  except  those  of  stone,  by  its  twenty- 
sixth  Cauon ;  but  such  a  Canon  does  not  show  that  stone  was 
considered  to  be  absolutely  essential,  although  no  doubt  there 
were  some  strong  reasons  of  reverence  for  the  Canon  being 
passed.  William  of  Malmcsbury  says  that  wooden  altars  were 
originally  i(i  common  use  in  England;  and  that  Wulstan,  Bishop 
of  Worcester  in  the  eleventh  century,  caused  all  smb  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  Lokd's 
Table,   because    it  is  the    place   where    the  Christian  Sacrifice 


*  Perhaps  the  oldest  altar  of  authentic  date  is  a  small  portable  one  of 
wood  covered  with  silver,  which  was  used  by  St.  Cuthhcrt,  who  died  a.  d. 
G8G.    It  is  preserved  in  Durham  Cathedral  library. 


AN  INTRODUCTION  TO  THE  LITURGY. 


159 


is  offered  to  HIni,  niul  whence  He  bestows  tlie  Botly  and 
Blood  of  Christ.  And  because  of  the  honourable  office  thus 
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  Constantine  gave  some  rich  tapestry  for  an  altar, 
but  whetlier  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  celebration  by  the 
Primitive  Church.  Tlioy  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  bene- 
diction of  the  Palla  Altaris  and  tlie  Corporis  Palla. 

The  symbolical  use  of  lighted  tapers  in  Divine  Service  is  of 
Primitive  Antiquity  ^.  They  were  especially  connected  with  the 
two  great  Sacraments  aud  the  reading  of  the  Gospel,  symbolizing 
in  both  the  illumination  which  the  Clmreh  derives  from  the 
"Light  of  the  world."  It  is  thought  by  some  writers  [Kuincl 
on  Acts  XX.  8]  that  the  "  many  lights "  in  the  upper  chamber 
where  St.  Paul  preached  at  Troas  were  there  in  honour  of  the 
"breaking  of  bread."  They  are  mentioned  frequently  by  St. 
Athanasius  [Ad  Orthodox,  i.  p.  916],  and  in  the  third  of  the 
Apostolical  Canons;  as  also  by  St.  Jerome,  who  speaks  of  their 
being  lighted  by  day,  at  the  reading  of  the  Gospel.  [Contra 
Vigil,  iii.]  By  the  Injunctions  of  Edward  VI.  [a.d.  1547]  it 
was  expressly  provided  that  there  should  be  "  two  lights  upon  the 
high  altar  before  the  Sacrament,  ....  for  the  signification  that 
Christ  is  the  very  true  Light  of  the  world;"  and  the  use  of 
them,  lighted  or  unligbted,  has  always  been  retained  in  our 
Cathedrals,  College  and  Episcopal  Chapels,  and  some  Parish 
Churches  ^. 

The  Altar  Cross  is  also  handed  down  to  us  from  the  Primitive 
Church,  in  which  the  book  of  the  Gospels  was  laid  upon  the 
Holy  Table,  resting  against,  or  surmounted  by,  a  Cross,  as 
the  sign  of  the  Sou  of  Man,  the  Word  of  God,  the  Saviour 
whose  sufferings  upon  the  Cross  had  won  the  salvation  of  man- 
kind. 

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  they  are  offered  up  at  the 
first  Oblation,  in  the  Prayer  for  the  Church  Militant. 

§  The  Celebrant. 

lu  all  acts  of  Divine  Service  the  ofBei.ating  priest  appears  in  a 
twofold  cipacity.  (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  show  to 
which  of  these  two  divisions  of  the  ministek's  oflice  particular 
parts  of  his  duties  in  Divine  Service  principally  belong ;  and  as 
regards  the  celebration  of  the  Holy  Communion,  it  will  be  ob- 
served 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  aud  oblations,  and  the  "  Sacrifice  of  praise  and 
thanksgiving "  (or  Eucharist),  on  behalf  of,  and  at  the  head  of 
his  people.  The  Cliurcli  comes  together  in  its  corporate  capacity 
(by  whatever  number  it  may  be  represented),  as  "a  spiritual 
house,  an  holy  priesthood,  to  ofler  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  spii'itual  sacrifices  which  they  have  come  together 
to  offer. 

These  principles  lie  at  the  root  of  aU  the  regulations  which  are 


'  Under  the  name  tiAtjToi'. 

*  See  Introduction  to  B.iptismal  OtTices,  §  Baplium  in  the  xixth  retitur;/. 

^  The  Altar  Lights  and  all  other  arnampnta  not  actually  used  in  the  cele- 
bration of  the  Holy  Conmiunion.  should  be  placed  on  a  rotable  behind  the 
Holy  Table,  and  rising  about  eight  inches  above  its  surface. 


made  by  the  Church  as  to  the  dress  and  the  posUhn  of  the 
Celebrant,  and  of  those  who  attend  upon  him.  It  is  of  infinitciv 
small  importance,  in  itself,  what  costume  the  officiating  minister 
wears,  or  in  what  particidar  place  he  stands ;  but  when  the  inner 
meaning  and  reality  of  his  work,  and  of  his  relation  to  God  and 
the  people,  are  taken  into  account,  we  at  once  see  that  onlv 
shallow  thinkers,  superficial  observers,  or  persons  indifferent  to 
the  truth  or  falsehood  of  outward  appearances,  can  imagine  that 
these  things  which  are  of  small  importmee  in  themselves  con- 
tinue to  be  so. when  they  are  connected  with  a  mystery  so  full  of 
meaning,  and  a  Sacrament  so  full  of  life  and  reaUty  as  that  of  the 
Holy  Communion. 

a]   The  dress  of  the  Celebrant. 

The  general  principles  by  which  the  ritual  costume  of  tlio 
Clergy  in  the  Church  of  England  is  regulated  will  be  found  set 
forth  in  detail  in  the  third  section  of  the  Eitual  Introduction  to 
tliis  volume,  p.  Ixv  and  sqq.  Applying  these  general  principles  to 
the  particular  case  of  the  Holy  Communion,  we  find  a  particular 
rubric  of  151-9,  which  defines  the  usage  of  the  Church  of  England 
as  follows  : — "  ^  Upon  the  day,  and  at  the  time  appointed  for  the 
ministration  of  the  Holy  Communion,  the  Priest  that  shall 
exeevte  the  holy  ministry  *,  shall  put  upon  him  the  vesture  ap- 
pointed for  that  ministration,  that  is  to  say,  a  ivhite  alhe  plain, 
ivlth  a  vestment  or  cope." 

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  "Interpretation  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) 
a  linen  albe,  i.  e.,  a  white  robe  of  a  more  compact  and  close- 
fitting  chai'acter  than  a  surplice,  suitable  for  wearing  under 
another  vestment,  and  not  as  the  one  chielly  in  view  such  as  the 
surplice  is.  (2)  Over  the  albe,  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.  (3)  Over  the  stole  is  to  be  worn  the  chasuble, 
called  especially  the  "  Vestment,"  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  giitbered  up  by  the 
arms  at  each  side,  so  as  to  hang  in  an  ov.il  form  before  and  be- 
hind. This  vestment  is  usually  made  of  sUk,  and  its  colour  (as 
also  that  of  the  stole)  varies  at  ditl'erent  seasons  according  to 
rules  shown  at  p.  l.xxix.  But  it  has  often  been  made  of  materials 
more  humble  or  more  costly  than  silk,  according  as  much  or 
little  could  be  expended  upon  the  Service  of  the  Lord's  House 
and  Table  *.     [For  fm-ther  detail  see  the  General  Appendix.] 

;8]  The  position  of  the  Celebrant. 

It  would  appear,  at  first  sight,  that  nothing  could  be  easier 
than  to  determine  what  should  be  the  position  of  the  Celebrant 
during  bis  ministration  at  the  Lord's  Table,  yet  it  has  been  tha 
subject  of  protracted  controversy ;  and  volumes  full  of  ponderous 


■1  rf.  Executor  officii,  p.  1 ,  m.argin. 

»  During  the  last  and  the  preceding  century  the  Cope  seems  to  have  been 
substituted  for  the  Chasuble  in  celebrating  the  Holy  Communion.  It  was 
so  used  in  Durham  Cathedral  until  towards  the  close  of  the  eighteenth 
century,  being  first  discontinued  by  Bishop  \V.arburton,  when  Prebendary  of 
Durham,  through  irritable  impatience  of  some  collision  between  his  wig  and 
the  collar  of  the  cope.  This  use  of  the  cope  is  expressly  enjoined  by  the 
24th  Canon,  and  many  proofs  exist  that  the  Canon  has  only  been  disregarded 
in  comparatively  recent  times.  Vast  numbers  of  copes  were  destroyed 
during  the  persecution  and  spoliation  of  the  Church  in  the  great  Rebellion, 
but  m°any  were  preserved,  as  were  those  of  Peterborough  [Kcnnetfs  Hegis. 
ter,  1S8]  and  other  Cathedral  Churches.  Either  the  cope  was  thus  substi- 
tuted for  the  Chasuble  because  many  of  the  fomier  being  used,  more  of  them 
escaped  destruction  than  of  the  hatter;  or  else  the  name  «S  cope  was  given  to 
llie  cliasuble  itself,  which  seems  not  improbable,  as  the  form  of  the  two  in 
England  was  very  simila-.  The  Bishops  of  Queen  Elizabeth's  reign,  in  their 
interpretation  of  her  injunctions,  ordered  "that  there  be  used  only  one 
apparel;  as  the  cope  m  the  ministration  of  the  Lord's  Supper,  and  the 
surplice  in  all  other  ministrations."    Cardw,  Docum.  Ann.  i  205. 


160 


AN  INTRODUCTION  TO  THE  LITURGY. 


learning  were  published  on  tbe  subject  by  Archbishop  Williams 
and  Dr.  Peter  Heylyn,  in  the  seventeenth  century.  The  cause  of 
all  doubt  on  the  subject  was  the  introduction  of  a  ntual  phrase, 
"  the  north-side  of  the  Table,"  in  1552,  which  bad  not  been  pre- 
viously used  by  the  Church  of  England  '. 

The  principles  stated  in  a  precediug  paragrapli  make  it  clear 
that  the  most  natural  and  common-sense  position  for  the  leader  of 
the  congregation,  when  the  "Sacrifice  of  praise  and  thanks- 
giving" is  being  ofl'ered  at  the  Altar,  is  in  the  front  of  tbe  Holy 
Table  where  his  special  work  is  to  be  done,  and  where  he  mani- 
festly stands  at  their  head  as  an  officer  stands  at  tbe  bead  of  his 
soldiers,  when  he  is  leading  them  forward.  Probably  no  one  who 
held  orthodox  doctrine  respecting  tbe  Holy  Communion  would 
ever  have  thought  of  any  other  position  but  for  the  introduction  of 
the  words  "  north-side,"  and  the  practice  of  tbe  Puritans  :  which 
latter  was  regulated  by  the  unorthodox  theory  that  tbe  Minister 
was  one  at  tbe  head  of  a  table  entertaining  guests  seated  around  it. 

This  shockingly  irreverent  theory  of  the  Puritans  led  to  the 
constant  removal  of  the  Holy  Table  into  the  body  of  the  Chancel 
or  Church  by  them,  without  any  regard  to  tbe  supposed  necessity 
on  account  of  which  such  a  removal  was  permitted  in  extreme 
cases  by  the  rubric  "  [see  note  at  p.  lG5j. 

Until  this  removal  became  so  common  a  habit,  tlie  universal 
position  for  the  Celebrant  was  in  front  of  the  Altar  [fig.  1]  ;  and 
when  tbe  removal  took  place,  the  relative  position  of  the  Table 
and  tbe  C!elebrant  remained  tlie  same,  although  the  former  was 
placed  "  table-mse,"  or  with  its  long  sides  par;Jlel  to  the  north 
and  south  walls  of  tbe  Church  [fig.  2].  AVhen,  again,  the  Holy 
Table  was  returned  to  its  ancient  place  at  the  east  eiid,  and  set 
altar-wise,  many  of  the  Clergy  retained  the  position  with  reference 
to  tbe  congregation,  though  not  with  reference  to  the  Table, 
which  they  had  held  when  the  latter  stood  table-wise  in  tlie 
Church  [tig.  8]. 


2. 


o 

p. 

a 

^ 

c 

ct- 

Celebrant. 


Hence  it  came  to  be  supposed  that  "  at  tbe  nortli-side  of  tbe 
Table"  meant  at  the  part  occupied  by  the  Celebrant  in  the  third 
figure,  whereas  it  was  nothing  but  a  ritual  synonym  for  tbe  an- 
cient rubrical  expr'  -sion  "  in  dextro  cornti  altaris"  of  the  ancient 
Latin  Communion  Office  of  tbe  Church  of  England  ;  the  dexter 
corner  being  that  which  would  be  so  called  in  heraldic  language, 
i.  c.,  with  reference  to  that  of  which  it  wis  a  part,  and  not  to  the 
right  and  left  hand  of  the  spectator.  Thus  in  tbe  ancient  ritual 
of  the  Church  of  England  the  Altar  v  is  ritually  divided  into 
three  parts : — 


Each  of  these  is  mentioned  in  tbe  following  rubric  of  the  Sarum 
Missal : — "  Sciendum  estautem  quod  qiiicquid  a sacerdole  dicilur 
ante  epi^tolam  in  dextro  cornu  altaris  expteatur :  prtster  in- 
ceptionem  Gloria  in  excelsis.  Similiter  Jiat  post  perceptionem 
Saoramenli.     Catera  omnia  in  medio  altaris  expleantur,  nisi 


'  The  expression  is  found  in  the  Syriac  Ordo  Communis  of  the  Liturgy; 
and  also  [see  Neale's  East.  Ch.  ii.  689]  in  the  Mozarabic  Liturjry. 

^  So  general  had  this  practice  become,  that  in  1(;2S  Bishop  Cosin  (then 
I'rebendary  of  Durham)  was  accused  of  being  "the  first  man  that  caused 
the  Communion  Table  in  the  church  of  Durham  to  be  removed  and  set 
altar-wise."    Cosin's  Wciks.  I.  xxiii. 


forte  diaconus  defuerit.  Tunc  enim  :n  sinistra  cornu  Altaris 
legatur  evangelium  ^. 

In  the  ministration  of  the  Holy  Communion,  then,  the  Celebrant 
is  clearly  to  go  at  once  to  the  front  of  tbe  Altar,  and  to  say  the 
Lord's  Prayer  and  the  Collect  for  Purity  at  the  "north-side," 
"  dexter-side,"  or  "  Gospel-side"  of  it.  In  reading  tbe  Com- 
mandments he  stands  in  the  same  place  **  turning  to  the  people" 
having  previously  been  turning  to  the  altar.  Tbe  Command- 
ments ended,  he  retiu'us  to  his  former  position,  and  says  the 
Collect  for  the  Queen  and  that  for  the  day,  "  standing  as  before." 
After  the  Gospel  be  goes  to  the  midst  of  the  Altar,  remaining 
there  during  all  the  rest  of  the  Service  except  at  the  time  of  tbe 
Sermon  and  the  Comnntnion :  turning  towards  the  people  when 
he  is  acting  in  his  capacity  as  the  minister  of  God  to  them  : 
turning  towards  tbe  Altar  when  he  is  acting  in  his  capacity  as 
their  Minister,  by  offering  up  prayers,  praises,  alms,  oblations, 
and  tbe  Holy  Sacrament  itself  on  their  behalf  to  God  *. 

Thus  the  rubrical  position  of  the  chief  Minister  (the'Apx'^pf''5j 
as  be  is  called  in  tbe  Clementine  Liturgy)  is  in  itself  higlily 
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  office  which  he  exercises  as  a  leader  at  tbe 
bead  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  offerers  a  type  of  the  relation  between  them  and  that 
High  Priest  WTio  is  tlie  First-born  among  many  bretliren.  Who 
has  gone  up  into  tbe  Holy  of  Holies,  and  Who  hjis  entered  within 
tbe  veil  to  offer  up  the  continual  Sacrifice  of  His  once  sullei-ing 
but  now  glorified  Body  before  tbe  Throne  of  Grace. 

y]  The  Ministers,  or  Deacon  and  Sul-deacon. 

The  original  name  for  those  who  assist  the  Celebrant  at  the 
celebration  of  the  Holy  Communion  was  doubtless  the  general 
one  of  Deacon  or  Minister.  Wlien  Suli-deacons  were  appointed 
they  were  permitted  to  read  the  Ejiistle,  and  to  wait  ujion  tbe 
Deacon,  as  the  Deacon  did  upon  the  Celebrant.  In  tbe  Cliurch 
of  England  tbe  rites  are  comparatively  few,  and  these  attending 
Clergy  came  often  to  be  called  by  names  characteristic  of  the 
most  conspicuous  part  of  their  duties,  the  Gospeller  and  Epistler. 
So  the  24th  Canon  speaks  of  them  : — 

"  In  all  Cathedral  and  Collegiate  Chm-ches  the  holy  Communion 
shall  b_"  administered  upon  principal  feast-days,  sometimes  by  the 
Bishop,  if  be  be  present,  and  sometimes  by  the  Dean,  and  at 
somet'ues  by  a  Canon  or  Prebendary,  the  Principal  Minister 
using  decent  Cope,  and  being  assisted  witb  the  Gospeller  and 
Epistkr  agi-ecably  according  to  the  Advertisements  published 
Anno  7.  Eliz " 

So  ;  'so  they  are  spoken  of  by  Bishop  Cosin  in  the  rubric  pro- 
posed by  him  instead  of  that  now  standing  before  the  Nicene 
Cre.<l,  and  which  is  printed  at  p.  168  in  the  foot-notes. 

The  rubric  of  1549,  whidi  defines  tbe  dress  of  the  Celebrant, 
defines  also  that  of  his  assisting  clergy  :  "  And  where  there  be 
many  Priests  or  Deacons,  there  so  many  shall  he  ready  to  help  the 
priest  in  the  ministration  as  shall  he  requisite ;  and  shall  have 
upon  them  likewise  the  i^estures  appointed  for  their  ministry, 
that  is  to  say,  albes  with  tunicles"  The  tunicle  or  tunic  is  a 
loose  coat  witb  banging  sleeves,  to  be  made  of  the  same  material 
and  colour  as  the  chasuble  of  the  Celebrant  [see  p.  Ixxix  and 
General  Appendix].  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,  the  Sub- 
deacon  or  Epistler  reading  the  Epistle  from  his  place,  two  steps 
below  the  footpace  of  the  Altar  on  tbe  south  side,  and  tbe  Deacon 
or  Gospeller  from  his,  which  is  one  step  below  the  footpace  on  the 


5  It  may  be  mentioned  that  ••luliii  Allaris"  is  the  equivalent  in  the 
Roman  JIis».ll  for  the  "cornu  Allaris  "  ofthat  of  Salisbury. 

»  Objections  are  sometimes  raised  against  the  Celebrant's  "turning  his 
back  to  the  people,"  as  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 
l:as  not  been  overlooked 


AN  INTRODUCTION  TO  THE  LITURGY. 


IGl 


north  side.     Into  farther  details  of  their  ministrations  at  the 
Holy  Communion  it  is  unnecessary  to  enter  ^ 

§   The  hour  for  the  Celchraiion  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 
puhlic  celebrations  of  the  Holy  Communion.  As  Christian  wor- 
ship (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  he  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 
doubt,  during  the  hours  of  darkness.  So,  in  the  Apostolic  period, 
Pliny  wrote  to  Trajan  that  the  Christians  held  their  assemblies 
before  daybreak ;  and  Tertullian,  a  century  later,  gives  the  true 
furce  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  day- 
break." [De  Corou.  iii.]  St.  Cyprian,  in  his  sixty-third  epistle, 
written  a.d.  253,  gives  a  reason  why  the  Holy  Communion  was 
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 
intimate  the  setting  and  evening  of  the  world,  as  it  is  written  in 
Exodus,  *  And  the  wliole  assembly  of  the  congregation  of  Israel 
shall  kill  it  in  the  evening.*  And  again  in  the  Psalms,  *Let  the 
lifting  up  of  my  hands  be  an  Evening  Sacrifice.*  But  we  cele- 
brate the  resurrection  of  the  Lord  in  the  morning."  [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  sj^eaks  of  the  general  practice  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  evening  cele- 
bration on  that  day  for  the  Communion  of  those  who  could  con- 
tinue their  fast  so  long,  as  well  as  tlie  morning  one  for  those  who 
could  not.  [Ep-  cxviii.  ad  Januar.]  Precisely  the  same  rule  is 
hiid  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  celebrated  but  by  fasting  men,  the  one  anni- 
versary day  being  excepted,  on  which  was  instituted  the  Supper 
cf  the  Lord ;  for  if  commendation  is  to  be  made  of  any  departed, 
whether  of  bishops,  or  of  clergy,  or  of  otliers,  after  noon,  let  it  be 
done  with  prayers  only,  if  they  who  make  it  shall  already  be 
found  to  have  dined.'* 

Many  later  testimonies   might   be   added,    showing  that  the 


1  The  following  rubric  ofthe  Sarum  Communion  Office  contains  somui.h 
that  is  of  illustrative  value,  that  it  is  printed  without  abbreviation  : — 

"His  finitis,  et  Officio  missae  inchoato,  cum  post  Officium  Gloria  Patii 
incipitur,  tunc  accedant  niinistri  ad  Altare  ordinatim,  primo  ceroferarii  duo 
pariter  incedentes,  deinde  thuribularii,  post  subdiaconus,  exinde  diaconu;;, 
post  eum  sacerdos;  diacono  et  subdiacono  casulis  indutis,  scilicet  quotidie 
per  Adventum  et  a  Septuagesima  usque  ad  Ccenam  Domini,  quando  de 
temporali  dicitur  missa,  nisi  in  vigiliis  et  Quatuor  temporibus,  manus  tamen 
ad  modura  sacerdotis  non  habentibus  ;  ceteris  vero  ministris,  scilicet  cero- 
ferariis,  thuribulariis  et  acolyto,  in  albis  cum  amictibus  exsistentibus.  In 
aliis  vero  temporibus  anni,  quando  de  temporali  dicitur  missa,  et  in  feslis 
sanctorum  totius  anni,  utantur  diaconus  et  subdiaconus  dalmaticis  et 
tunicis,  nisi  in  viyiliis  et  Quatuor  temporibus,  et  nisi  in  vigilia  Pa.schEe  et 
Pentecostes,  et  Nativitatis  Domini,  si  in  Dominica  contigerit,  et  excepto 
jejunio  Quatuor  tcmporum  quod  celebratur  in  hebdomada  Pentecostes; 
tunc  dalmaticis  et  tunicis  indui  debent.  In  die  Parasceves  et  in  Rogationi- 
bus  ad  missani  jejuuii  et  processionis  et  in  missis  dominicalibus  et  sanc- 
torum quEE  in  capitulo  dicuntur;  tunc  enim  albis  cum  amictibus  utantur; 
ita  tamen  quod  in  tempore  Paschali  de  quocunque  dicitur  missa,  nisi  in 
Inventione  sanctae  crucis,  utantur  niinistri  altaris  vestimentis  albis  ad 
missam.  Similiter  fiat  in  fcsto  Annunciationis  Bealfe  Mariae,  et  in  Con- 
CPittione  ejusdem,  et  in  utroque  festo  sancti  Michaelis  et  in  festo  sancti 
Johannia  apostoli  in  hebdomada  Nativitatis  Domini  et  per  octavas  et  in 
octavi-i  Assumptionis  et  Nativitatis  beatje  Marine  et  in  commemorationibus 
eju^dem  per  totura  annum  et  per  octavas  et  in  octavis  Dedicationis  ecclesia.'. 
Rubeis  vero  utantur  veytinientis  omnibus  Dominicis  per  annum  extra 
tempus  Paschee,  quando  de  Dominica  agitur,  et  in  quarta  feria  in  Capite 
jejuuii  et  in  Coena  Domini  et  in  utroque  festo  sanctte  Crucis,  in  quolibet 
festo  martyrum  apostolorum  et  evangelistarum  extra  tempus  I'asthce.  In 
onmibuR  autcm  festis  unius  confessoris  vel  plurimorum  confessorum, 
utantur  vestimentis  crocei  coloria." 


practice  of  the  Church  was  always  to  celebrate  the  Holy  Com- 
munion early  in  the  day,  and  at  the  least  before  tlie  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  -. 

Another  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],  "quod  in  festo  Natalis  Domini  celebraturus  primam 
Missam,  quae  solet  cantari  ante  Laudes,  debet  prius  perticere 
Matutinas  et  Primam.'* 

Tbe  same  rule  is  to  be  found  in  the  decrees  of  several  diocesan 
synods  of  the  Church  of  England,  as,  e.  g.,  in  that  of  Norwich 
[a.D.  1257],  which  ordered  '*quod  nullus  sacerdos  celebret, 
quousqne  Prima  canonice  sit  completa." 

The  ancient  hour  appears  to  be  indicated  by  St.  Gregory  of 
Tours,  when  he  ^mtes,  in  the  life  of  St.  Nicetius,  *'  Hora  tertia 
cum  populus  ad  Missarum  solcmnia  conveuiret."  The  same  hour 
is  named  by  St.  Gregory  the  Great,  in  his  thirty-seventli  homily 
on  the  Gospels,  where  he  speaks  of  a  bishop  who  "oblaturus 
sacrificium  ad  horam  tertiam  venerat.'*  This  hour  is  found 
appointed  in  the  rules  of  some  religious  communities  [Maskell, 
Anc.  Lit.  154-],  and  was  observed  in  the  Cathedral  of  Durham,  of 
which  Davies  writes,  "  At  nine  of  the  clocke  ther  rong  a  bell  to 
masse,  called  the  Chapter  masse.'*  [Davies'  Rites  of  Durham, 
82.]  That  nine  o'clock  in  the  morning  in  mediaeval  times  re- 
presented a  later  hour  of  the  day  than  it  docs  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  the  Holy 
Communion  before  the  middle  of  the  day,  and  after  Mattins, 

§   The  frequency  ivlth  which  the  Soly  Conwmnlon  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  celebrated 
the  Holy  Communion  in  one  or  other  of  tlieir  private  assembling- 
places,  "breaking  bread  fi*om  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  Fathera 
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 
" supersubstantial  Bread"  with  St.  Cyril  of  Jerusalem  [Cate«h. 
Lect.  xxiii.  15],  or,  with  Tertullian,  the  "Bread  which  is  the 
Word  of  the  living  God  which  cometh  down  from  Heaven.*'  [Do 
Orat.  vi.]  St.  Cyprian  speaks  of  it  in  direct  terms  as  a  familiar 
habit  of  the  Church  of  his  day,  "...  It  will  be  the  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.'*  [Ej). 
Ivii.  2,  "  hostias  Deo  et  victimas  pricparemus.**]  The  same 
writer  also  says,  "  This  Bread  we  pray  that  it  be  given  us  day  by 
<lay,  lest  we  who  are  in  Christ,  and  who  daily  receive  the 
Eucharist  for  food  of  salvation,  should  by  the  admission  of  any 


2  So  St.  Augustine  in  the  Epistle  to  Januarius,  previous'.y  quoted,  writes 
as  follows  :— "  It  plainly  appears  that  wlien  the  disciples  first  received  tlie 
Lord's  Body  and  Blood,  they  did  not  receive  it  fasting.  Ought  it  then  to 
he  a  matter  of  reproach  to  the  Catholic  Church  that  this  Sacrament  has  ever 
been  received  fasting?  For  it  seemed  good  to  the  Holy  Ghost  that  for  tbe 
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  Sacrament  after 
dinner  or  supper,  nor  mix  It  up  with  their  meals,  as  they  did  wliom  St.  Paul 
reproves  and  corrects.  For  the  Saviour,  in  order  more  earnestly  to  recom- 
mend the  depth  of  that  Mystery,  wished,  as  He  was  going  away  from  His 
disciples  to  His  Passion,  to  fix  It  in  their  heaiis  as  His  last  act.  And  He 
left  no  directions  as  to  the  future  order,  tliat  He  might  reserve  It  for  the 
Apostles  to  do,  to  whom  He  was  about  to  commit  the  Churches.  Fur  had 
lie  commanded  tliat  It  should  be  always  receive-i  after  oilier  food,  no  ore, 
I  believe,  would  have  altered  that  custom. 


1G2 


AN  INTRODUCTION  TO  THE  LITURGY. 


grievous  crime  .  .  .  ."  [De  Orat.  Dom.  xiii.]  The  words  of  St. 
Augustine  show,  however,  that  there  was  not  one  rigid  and 
uniform  rule  on  this  subject,  for  he  says,  "Tlie  Sacrament  of  this 
thing,  that  is,  of  the  unit}-  of  the  Body  and  Blood  of  Christ,  iu 
some  places  every  day,  in  some  places  at  certain  intervals 
of  days,  is  on  the  Lord's  Table  prepared,  and  from  the  Lord's 
Table  is  taken."  [In  Joan.  vi.  54.]  He  also  writes  elsewhere, 
**  I  neither  praise  nor  blame  those  who  receive  the  Holy  Com- 
munion 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  this  also  is  the  case  with  the 
Salisbury  Missal,  which  during  a  large  part  of  the  year  has 
Epistles,  Gospels,  &c.,  for  several  or  aU  of  the  week-days.  But 
no  canon  of  the  Church  of  England  exists  imposing  daily  cele- 
bration as  a  rule  on  the  English  clergy,  although  the  rule  as  to 
Sunday  was  strict  and  definite.  Nevertheless,  it  is  certain,  that 
daily  celebration  was  the  practice  of  the  Clergy  ;  and  probably 
few  if  any  exceptions  can  be  proved  in  mediaeval  times. 

In  the  Prayer  Book  of  1549  provision  was  made  for  daily 
public  celebrations,  iu  a  rubric  before  the  tirst  Exhortation,  as 
follows  : — "  1[  In  cathedral  chnrcJies,  or  other  places  inhere  there 
is  daily  Communiony  it  shall  be  svjficlent  to  read  this  Exhor- 
tation above  written  once  in  a  month.  And  in  parish  chtirches, 
upon  the  weeTc-days,  it  may  be  left  unsaid."  The  Post-com- 
munion sentences  were  also  directed  "  to  be  said  or  sung,  every 
day  one,  after  the  Holy  Communiony*  and  in  the  end  of  the 
Service  is  a  rubric  permitting  the  omission  of  the  Gloria  in 
Excelsis,  the  Creed,  the  Homily,  and  the  Exhortation,  "  when 
the  Holy  Communion  is  celebrate  on  the  work-day."  One  of  the 
final  rubrics  also  directs  that  after  the  Litany  has  been  said  on 
Wednesdays  and  Eridays,  preparation  shall  be  made  to  celebrate 
the  Holy  Communion,  "  the  Priest  shall  put  upon  him  a  plain 
iilbe  or  stirplicey  with  a  cope,  and  say  all  things  at  the  altar 


{appointed  to  be  said  at  the  celebration  of  the  Lord's  Supper)^ 
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  customably  assembled 
to  pray  in  the  churchy  and  none  disposed  to  commutiicate  with 
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  reasonable  cause  to  the  contrary." 
The  inibrics  respecting  Collects,  Epistles,  and  Gospels,  and  Proper 
Prefaces,  will  show  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  frequent  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  e%ddences  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  twofold,  first,  an  offering  of  the  Holy 
Eucharist ;  and,  secondly,  a  Communion,  the  fi'equency  of  them 
between  Sunday  and  Sunday  can  never,  in  the  abstract,  be  with- 
out 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  Communicauts. 


THE  ORDER  FOR  THE 
ADMINISTRATION    OF    THE    LOED'S    SUPPER, 


[Salistiiiry  Use. 

ORDISARIUM  e$ 
CANON  UISSJE] 


HOLY    COMMUNION 


IT  So  many  as  intend  io  he  partakers  of  the  holy 
Communion  shall  signify  their  names  to  the 
Curate,  at  least  some  time  the  day  before. 

^  And  if  any  of  those  he  an  open  and  notorious 


evil  liver,  or  have  done  any  wrong  to  his 
neighbours  hyvjordor  deed,  so  that  the  Con- 
gregation he  thereby  offended;  the  Curate, 
having  knoioledge  thereof,  shall  call  him 
and  advertise  him,  that  in  any  zvise  he  pre- 


THE  TITLE. 

The  Order  for  the  Administration}  The  Title  of  this  Office  iu 
tlie  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  auy  reason  why  this  Siicrament 
should  not  still  he  commonly  called  "  The  Mass,"  hut  the  name 
soon  dropped  out  of  use  after  the  introduction  of  the  vernacular 
into  Divine  Sers'ice,  and  it  was  not  printed  as  a  third  title  in 
1552,  or  in  any  subsequent  Prayer  Books. 

the  Lord's  Supper}  As  the  name  "Mass"  was  used  after  the 
introduction  of  the  reformed  Office,  so  that  of  "Lord's  Supper" 
was  used  before,  it  being  found  iu  the  *'  Mirror  of  our  Lady " 
which  was  printed  in  1530,  and  iu  Daye'a  translation  of  Her- 
mann's Consultation,  which  was  first  printed  iu  1547.  The 
term  is  borrowed  from  1  Cor.  xi.  21,  where  St.  Paul  applies  it  to 
the  Agapae  or  love-feasts  which  then  accompanied  the  celebration 
of  the  Holy  Euchai-ist'.  How  the  singular  and  inexact  use  of  it 
which  is  handed  down  in  our  Prayer  Book  arose,  it  is  difficult  to 
say ;  and  it  is  a  trimsfcrence  of  a  Scriptural  term  from  one  thing 
to  another  which  cannot  bo  wholly  justified.  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  Comnntnion']  Among  other  names  given  to  the 
Eucharist,  Cardinal  Bona  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  sacrifice  of  it,  because  without  the 
communion  of  the  Celebrant  there  is  no  sacrifice.  His  words  are, 
".  .  .  .  sed  quia  in  ca  sit  consecratio,  et  participatio  corporis  et 
sanguinis  Christi,  et  ideo  sine  communione  esse  non  potest." 
The  name  is  Scriptural  in  the  strictest  sense,  St.  Paul  saying, 
"The  Cup  of  blessing  which  we  bless,  is  it  not  the  Connnunion  of 
the  Blood  of  Chri-t  ?  The  bread  which  we  break,  is  it  not  the 
Communion  of  the  Body  of  Christ?"  [1  Cor.  x.  16.]  St.  Paul 
uses  the  term  not  primarily  of  the  fellowsliip  which  Christians 
thus  maintain  with  each  other  by  means  of  the  Sacrament,  but 


*  See  St.  Clirysostom,  Horn,  xxvii.,  on  tliis  passage. 

2  Pictures  are  still  the  books  of  the  unlearned,  and  many  persons  derive 
their  impressions  of  the  Institution  of  the  Eucharist  from  Leonardo  da 
Vinci's  picture  of  the  Last  Supper.  This  picture  was  painted  for  the  refec- 
tory of  the  Dominican  convent  of  S.  Maria  dclle  Grazie  at  Milan,  and  was 
intended  to  represent,  as  an  appropriate  subject  for  such  a  place,  our  Lord's 
jtarting  meal  with  His  disciples.  It  is  sometimes  copied  in  sculpture  {as 
at  Durham  Cathedral),  or  in  paintings  or  painted  glass  (as  at  St.  Nicholas, 
Kewcastlc),  and  placed  over  the  altar,  and  thus  the  error  is  propagated. 


of  the  fellowship  which  is  thus  originated  through  the  com- 
munion estaldished  between  the  Head  and  His  members  by  com- 
munication to  them  of  His  Bndy  and  His  Blood  in  that  Sacra- 
ment. As  our  Church  has  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  dis- 
tinctive title  is  given  to  the  Sacrament  which  it  designates, 
expressive  of  its  relation  both  to  Ood  and  man. 

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  im- 
plies, 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  l)y  negligence  of 
ministers,  and  carelessness  of  people,  wholly  omitted  in  other 
places"  [Works  v.  83].  It  also  shows  the  intention  of  the 
Church,  that  Mattins  should  be  said  before  the  Celebration  of 
Holy  Communion,  which  is  to  be  inferred  likewise  fi'om  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  Pi'oper  Second  Lesson  is  John  xviii.,  and  the  Gospel  is  John 
xix.  This  is  a  very  ancient  rule  of  the  Church  of  Englaiul ;  as, 
e.  g.,  in  some  constitutions  of  the  Province  of  Canterbury,  a.d. 
1322,  it  is  ordered,  "  Let  no  parish  priest  celebrate  mass  till  lie 
hath  finished  matins,  prime,  and  undern  "  [tierce]."  Grindal,  in 
his  injunctions  as  ."Vrchbishop  of  Y''ork,  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 
Fii-st  Reformed  Liturgy  of  1549.  The  English,  like  the  Scottish 
and  Continental  Reformers,  laid  great  stress  on  discipline.  The 
definition  of  the  Church  in  the  Homily  for  Wliitsuuday  includes 
among  its  marks,  "The  right  use  of  Ecclesiastical  Discipline;" 
iind  that  in  the  Catechism  of  1553,  "  Brotherly  correction  and 
excommunication,  or  banishing  those  out  of  the  Church  that 
will  not  .amend  their  lives."  Comijare  also  Art.  33,  and  Cuuoii 
26.  The  disuse  of  it  amongst  ourselves,  is  due  partly  to  tha 
sturdy  individualism  and  indisposition  to  submit  to  authority 
which  is  part  of  our  national  character,  and  partly  to  the  fact 
that  no  sufficient  method  wa-s  devised  of  supporting  the  Curate  in 
the  exercise  of  this  part  of  his  duty.     It  is  perhaps,  to  some  extent, 


3  Johnson's  Canons,  ii.  333, 
Y  2 


164 


THE  HOLY  COMMUNION. 


Matt.  v.  23.  vi. 
14.  xviu.  35. 


gume  not  to  come  to  the  Lord^s  Tahie,  until 
he  hath  openly  declared  himself  to  have 
truly  repented  and  amended  his  former 
navghty  life,  that  the  Congregation  may 
thereby  be  satisfied,  which  before  were  of- 
fended;  and  that  he  hath  recompensed  the 
parties,  to  whom  he  hath  done  tcrong ;  or  at 
least  declare  himself  to  be  in  full  purpose  so 
to  do,  as  soon  as  he  conveniently  may. 

^  The  same  order  shall  the  Curate  use  with 
those  betwixt  ichom  he  perceiveth  malice  and 
hatred  to  reign ;  not  suffering  them  to  be 
partakers  of  the  Lord's  Table,  until  he 
know  them  to  be  reconciled.  And  if  one  of 
the  parties  so  at  variance  he  content  to  for- 
give from  the  bottom  of  his  heart  all  that 
the  other  hath  trespassed  against  him,  and 


to  maJce  amends  for  that  he  himself  hat/t 
offended ;  and  the  other  party  will  not  be 
persuaded  to  a  godly  unity,  but  remain  still 
in  hisfrowardness  and  malice:  the  Minister 
in  that  case  ought  to  admit  the  penitent  per- 
son to  the  holy  Communion,  and  not  him  that 

is  obstinate.     Provided  that  even/  Minister  Inserted  by 

,,■  .  ./>'i    .      jT-         Cosin,  in  1361 

so    repelling  any,    as   is   specified   m   this, 

or  the  next  precedent  Paragraph  of  this 
liuhrich,  shall  be  obliged  to  give  an  account 
of  the  same  to  the  Ordinary  within  fourteen 
days  after  at  the  farthest.  And  the  Ordi- 
nary shall  proceed  against  the  offending 
person  according  to  the  Canon. 

^  The  Table,  at  the  Communion-time  having  a 
fair  white  linen   cloth  upon  it,  shall  stand 


practically  compensated  for  by  tlie  voluntary  abstinence  from  the 
Lord's  Table  of  all  "open  and  notorious  evil  livers." 

the  Lord's  TabW]  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),  which  had  gradually 
grown  up  during  the  latter  centuries  of  the  inediceval  period ; 
and  (2)  of  bringing  back  into  its  due  prominence  the  truth  (which 
the  denial  of  the  cup,  and  the  usually  exclu.sive  communion  of 
the  Celebrant,  had  most  grievously  obscured),  that  this  holy  ordi- 
nance 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  the  same  time  in  the  same  direction  (such,  for  instance, 
as  the  removal  of  the  Prayer  of  Oblation  from  its  place  imme- 
diately 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  the  middle 
of  the  long  side,  faced  south  instead  of  East),  has  been  the  partial 
obscuration  of  the  sacrificial  aspect  of  the  Holy  Eucharist,  and 
the  almost  exclusive  concentration  of  popular  beUef  on  its  com- 
muuion  aspect.  Only  those  ignorant  of  theology  can  maintain 
that  there  is  any  contradiction  between  the  two.  They  are  in 
truth  correlative  and  mutually  complementary.  Tlie  Holy  Com- 
munion is,  (1)  A  solemn  presentation  and  pleading  before  Al- 
mighty God  of  the  one,  only,  unique,  and  absolutely  sutficient 
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  for  ever"  [Heb. 
vii. — .\.].  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  heavenly  and 
spiritual  manner,  upon  that  one  Sacrifice  so  pleaded  and  pre- 
sented, i.  e.,  upon  tlie  Body  and  Blood  of  Christ,  and  in  this 
aspect  the  Altar  is  rightly  called  a  "  Table"  [1  Cor.  x.  16—21], 
though  the  word  "Altar"  is  twice  used  by  St.  Paul,  1  Cor.  ix. 
13,  and  Heb.  xiii.  10,  in  connexion  with  the  "partaking"  of  it. 
In  Scrijitural  usage  the  word's  are  synonymous,  i.  e.,  different 
names  for  the  same  thing  in  different  aspects,  or  as  respeets 
difiereut  uses  of  it.  See  Isa.  Ixv.  11.  Ezek.  xxiii.  41 — xxxix. 
17-20;  xli.  22;  iliv.  15,  16.  Mai.  i.  7.  12.  1  Cor.  x.  16—21. 
The  word  "Altar"  is  still  retained  throughout  in  the  Form  for 
the  Coronation  of  the  Kings  and  Queens  of  England  in  West- 
minster Abbey  [see  "  Burder's  Religious  Customs"],  and  is  used 
throughout  the  "  Office  of  Institution  of  Ministers  into  Parishes 
or  Churclies,"  set  forth  in  the  General  Convention  of  the  American 
Iti-snch  of  the  English  Church  in  1804  and  1808.     In  the  Apos- 


tolic 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.  158.] 

It  may  be  added  that  the  term  "  Communion  Table "  is 
not  to  be  found  in  the  Prayer  Book,  the  table  being  invariably 
viewed  as  the  Table  of  the  Lord,  and  not  of  the  Communi- 
cants. 

a  fair  white  linen  cloth']  To  understand  the  force  of  a  law, 
we  must  understand  the  meaning  which  was  given  to  its  words 
at  the  time  when  it  was  imposed.  The  application  of  this  rule  to 
these  words  of  the  rubric  will  show  us  that  they  mean  a  beautifiU 
linen  cloth,  not  one  that  is  simply  clean.  So  "  fayre  "  is  trans- 
lated "  pulcher,  venustus,  decerns,  bellus,"  in  the  Promptorium 
Parvulorum  ;  and  of  the  seventeen  meanings  given  to  this  ad- 
jective 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,  and  sqq.],  and  of 
One  Who  is  "  fairer  than  the  children  of  men "  [Ps.  xlv.  3]. 
Linen  which  is  simply  clean  and  white,  is  called  in  the  Bihlo 
"pure  and  white"  [Rev.  xv.  6],  or  "clean  and  white"  [Rev. 
xLx.  14],  or  "  fine  linen,'*  the  two  former  adjectives  being  both 
renderings  of  the  same  word,  which  is  Ka6ap6v,  in  the  original. 
Hence  a  "fair  white  linen  cloth**  does  not  mean  merely  a  "plain, 
clean  linen  cloth,**  but  a  white  linen  cloth  which  has  been  made 
beautiful  for  its  special  purpose  by  the  additiou  of  fitting  orna- 
mentation. 

Since  the  invention  of  "  damask  **  linen,  the  ornament  thus 
wrought  in  the  course  of  manufacturing  the  fabric  has  been  very 
generally  adopted  ;  but  plain,  undamaskcd  linen  may  be  made 
much  more  "  fair  **  by  means  of  embroidery  ;  and  common  sense 
will  show  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  ordinary  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  Cele- 
brant is  directed  to  cover  "  what  remaineth  of  the  consecrated 
elements,"  are  the  corporalia  of  the  ancient  rubrics,  otherwise 
called  palla  linea  ;  a  third  being  used  by  custom  to  cover  the 
middle  part  of  the  Altar  during  the  celebration.  The  object 
of  using  such  a  cloth  is  not  to  give  the  idea  of  a  meal ;  but  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  Resur- 
rection [John  XX.  7].  It  is  a  memorial  also  of  that  shining 
raiment,  "exceeding  white  as  snow**  [Mark  ix.  3],  in  w-bich  His 
transfigured  Body  appeared  to  the  three  disciples ;  and  it  is  fur- 
ther 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 


THE  HOLY  COMMUNION. 


165 


in  the  Body  of  the  Church,  or  in  the  Chan- 
cel, where  Morning  and  Evening  Prager 
are  appointed  to  he  said.     And  the  Priest 


standing  at  the  Korth-side  of  the  Table 
shall  sag  the  Lord's  Prayer,  with  the  Collect 
following,  the  people  kneeling. 


OUR  Father,  which  art  in  heaven, 
Hallowed  be  thy  Name.  Tliy 
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. 


Job  xlii.  2.  /« 

1  Kings  viii.  39.         /» 
Ps.  xliv.  21.  -^-a- 

li.  2.  10—12. 
Matt.  xxii.  37. 


The  Collect. 

1^  LIMIGHTY  God,  unto  whom  all 

hearts  be  open,  all  desires  known, 

and  from  whom  no   secrets  are  hid ; 


PATER  noster,  qui  es  in  coelis ;  saiubury  use. 
sanctificetur  nomen  tuum :  ad- 
veniat  regnum  tuum :  fiat  voluntas 
tua,  sieut  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. 


DEUS  cui  omne  cor  patet,  et  omnis 
voluntas  loquitur,  et  quern  nul- 
lum latet  secretum ;   purifica  per  in- 


fchrce  inches  wider  tliau  the  ritual  mensa,  i.  e.,  the  slab  of  the 
table,  and  sufficiently  long  to  hang  down  nearly  to  its  base  at  the 
nortli  and  south  ends. 

in  the  Body  of  the  Church,  or  in  the  Chancel']  The  explana- 
tion of  these  words  is  that  it  was  the  custom  for  the  communi- 
cants 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  ch.ancel  to  hold 
all  at  ouce,  and  when  moveable  .iltars  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  Arclibishops  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  eitlier  the  choir  scemeth  to  be  too  little,  or 
at  great  feasts  of  receivings.  And  at  the  end  of  the  Communion 
to  be  set  up  again  "  [on  the  high  footpace,  that  is]  "  according 
to  the  Injunctions  2  "  [Cardw.  Doc.  Ann.  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;  hut  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  communion  table  was 
usually  placed  in  the  middle  of  the  chancel,  and  the  people  re- 
ceived round  it  in  their  several  places  thereabout."  This  was,  of 
course,  a  very  different  thing  from  what  the  rubric  allowed,  and 
the  refonning  Bishops  of  Charles  I.'s  days  ordered  the  Table  to 
be  placed  at  tlie  cast  end  of  the  chancel  only.  Neale  continues, 
"  It  is  almost  incredible  what  a  ferment  the  making  this  altera- 
tion at  once  raised  among  the  common  people  all  over  England" 
[Neale's  Hist,  of  Puritans,  ii.  221,  ed.  1822]. 

In  Cosin's  Durliam  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  :— 

The  TABLE  alwayes  standing  in  the  midst  at  the  upper  end 
of  the  Chancell  {or  of  the  Church  where  a  Chancell  is  wanting), 
and  being  at  all  times  covered  with  a  carpet  of  silk,  shall  also 
have  at  the  Communion-time  a  faire  white  linnen  cloth  upon  it. 


'  Chancel  rails  were  first  ordered  by  Archbishop  Laud,  chiefly  for  the 
purpose  of  keeping  dogs  away  from  the  holy  Table.  They  were  forbidden 
by  Parliament  in  1G41.  Where  there  are  Chancel  screens,  Altar  rails  are 
not  necessary. 

2  '*  They  that  shall  be  admitted  to  the  Holy  Communion,  as  soon  as  they 
have  made  their  oblation,  must  go  together  to  that  place  that  shall  be  ap- 
pointed unto  them,  nigh  to  the  altar  .  .  .  They  then  which  shall  be  admitted 
to  the  Communion  of  the  Lord's  board  shall  stand  in  that  place,  the  men  in 
their  proper  place,  and  the  women  in  their  place,  and  there  they  shall  give 
thanks,  and  pray  religiously  with  the  pastor." — Daye's  transl.  of  Hemiann's 
Consult.,  f.  220,  ed.  1517 


with  patin,  chalice,  and  other  decent  furniture,  meet  for  the  high 
mysteries  there  to  be  celebrated. 

the  Priest  standing  at  the  North-side~\  This  means  at  the 
north-side  of  the  Table's  front,  no  other  boundary-line  of  the 
rectangular  mensa  than  thai  in  front  being  taken  account  of  in 
directing  the  ministrations  of  the  Celebrant.  Tliis  seems  alwavs 
to  have  been  the  rule  of  the  English  Church,  except  in  such 
unsettled  days  as  those  referred  to  in  the  last  note.  Curtains 
(sometimes  called  altar-veils)  at  the  nortli  and  south  ends,  appear 
to  have  been  always  used  in  England,  instead  of  the  baldacliin 
or  canopy  which  surrounds  the  altars  of  foreign  churches  ;  but 
solid  pillars  were  substituted  for  these  in  the  elaborate  classical 
"  altiir  screens  "  of  the  seventeenth  and  eighteenth  century.  Tha 
disuse  of  the  latter  seems  to  require  a  more  general  return  to  tie 
curtains  than  has  yet  been  made,  for  the  purpose  of  adding  dig 
nity  to  the  Lord's  Table.  In  Durham  Cathedral  those  which 
were  anciently  in  daily  use  were  of  white  silk. 

THE  LORD'S  PRAYER. 

In  the  ancient  Use  of  Salisbury  the  Lord's  Prayer  formed  part 
of  the  Introductory  Service  which  was  said  by  the  Celebrant 
before  he  went  up  to  the  Altar,  and  probably  in  the  Vestry.  This 
seems  to  have  been  the  practice  of  the  Primitive  Church,  the 
third  Council  of  Carthage  [a.d.  397]  decreeing,  "  Ut  .  .  .  .  cum 
altari  adsistitur  semper  ad  Patrem  dirigatur  oratio  :  fuit  hoc  ex- 
emplo  Christi,  Qui  discipulos  docens  orare,  exordimn  prccationis 
ad  Patrem  direxit."  The  first  Prayer  Book  [a.d.  1549]  ordered 
that  **  the  Priest,  standing  humbly  afore  the  midst  of  the  Altar, 
shall  say  the  Lord's  Prayer,  with  this  Collect,'*  before  the  Introit 
was  sung;  and  probably  the  custom  soon  arose  of  saying  it  aloud. 
It  is,  however,  still  to  he  said  by  the  Priest  alone,  as  the  history 
of  the  Service  shows ;  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  later. 

As  in  all  other  parts  of  Divine  Service,  the  Prayer  of  our  Lord 
is  Iiere  used  with  a  special  object.  It  is  a  royal  Antiphon  of 
Prayer  which  supplies  the  key-note  of  that  which  is  to  follow ; 
and  the  Celebrant  uses  it  as  a  prevailing  intercession  with  the 
Father  that  he  may  be  found  not  unworthy  in  the  execution  of 
his  special  office.  With  the  same  intention  it  should  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. 


THE  COLLECT. 
This    Prayer,   which  i<i   commonly   called    the 


'Collect    for 


IGG 


THE  HOLY  COMMUNION. 


I  John  iv.  IC,  17. 

2". 
Luke  i.  40,  4?. 


Ck-anse  the  thoughts  of  our  hearts  by 
the  inspiration  of  thy  Holy  Spirit, 
that  we  may  perfectly  love  thee,  and 
worthily  magnify  thy  holy  Name ; 
throug-h  Christ  our  Lord.     Amen. 


fusionem  Sancti  Spiritus  cogitationes 
cordis  nostri ;  ut  Te  perfeete  diligere, 
et  digne  laudare  mereamur.  Per 
Christum  Dominum  nostrum.    Amen. 


IT  Then  sliall  Vie  Priest,  turning  to  iJie  people, 
rehearse  distinctly  all  the  TEN  COM- 
MANDMENTS; and  the  people  still 
kneeling  shall,  after  every  Commandment, 
ash  Qod  mercy  for  their  transgression  there- 
of for  the  time  past,  and  grace  to  keep  the 
same  for  the  time  to  come,  as  foUoiceth. 


■'^•i-'?-  r^ 


Minister. 

OD  spake  these  words,  and  said ; 
I  am  the  Lord  thy  God  :  Thou 
shalt  have  none  other  gods  but  me. 


Ps.  xxxiii.  22. 
1  Kings  viii.  07, 

58. 
I's.  csix.  111.  36. 

31. 


Jer  xxxi.  33. 
Hcb.  viii.  10. 


People. 

Lord,  huve  mercy  upon  us,  and  in- 
cline our  hearts  to  keep  this  la\\-. 

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 
vmder  the  earth.  Thou  shalt  not  bow 
down  to  them,  nor  worship  them  :  for 
I  the  Lord  thy  God  am  a  jealous  God, 
and  -visit  the  sins  of  the  fathers  upon 
the  children,  unto  the  third  and  fourth 
generation  of  them  that  hate  me,  and 
shew  mercy  unto  thousands  in  them 
that  love  me,  and  keep  my  command- 
ments. 

People. 

Lord,  have  mercy  ujjon  us,  and  in- 
cline our  hearts  to  keep  this  law. 


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. 

People. 

Lord,  have  mercy  upon  us,  and  in- 
cline our  hearts  to  keep  tliis  law. 

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. 

People. 

Lord,  have  mercy  upon  us,  and  in- 
cline our  hearts  to  keep  this  law. 
Minister. 

Honour  thy  father  and  thy  mother ; 
that  thy  daj's  may  be  long  in  the  laud, 
which  the  Lord  thy  God  giveth  thee. 


Purity,"  also  formed  part  of  the  Introductory  Prayers  of  tbo 
Celebrant  in  the  Sarum  rite,  and  is  not  found  in  any  other  of 
tlie  English  Liturgies  or  in  the  Roman.  It  appears  again  in  a 
"  Missa  ad  iuvocaudum  gratiam  Spiritus  Sancti "  at  tlie  end  of 
the  Sarum  Missal,  and  this  Mass  is  attributed  by  Muratori 
[ii.  383]  to  St.  Gregory.  It  is  also  found  in  the  Sacrameutary 
of  Alcuin,  and  at  the  end  of  the  York  Litany  :  so  that  it  is  pro- 
bably a  Prayer  of  the  early  Clivireh,  but  preserved  almost  solely 
by  the  Church  of  England. 

The  Prayer  for  Purity  now  forms,  naturally,  a  part  of  the 
public  Service,  and  iu  making  it  so,  it  was  doubtless  the  inten- 
tion of  those  who  reconstructed  our  Liturgy  to  make  it  a  Prayer 
of  the  peo])le  with  the  Celebrant,  for  themselves,  as  well  as  his  own 
prayer  with  reference  to  his  special  work  of  celebration.  Stand- 
ing at  the  head  of  his  flock,  the  Priest  offers  up  this  preliminary 
I'rajer  to  God  for  himself  and  them,  that  all  may  be  prepared  by 
His  mercy  for  the  solemn  rite  iu  which  they  are  about  to  take 
their  respective  parts  as  Priest  and  Christian  hiity. 


THE  TEN  COMMANDMENTS. 

turning  to  the  people']  Turning  from  the  position  in  which  ho 
stands  to  pray  when  he  faces  the  altar,  to  that  in  which  he  ex- 
liorts,  when  he  faces  the  people.  In  the  Scottish  Liturgy  of  1637, 
this  rubric  ended  as  follows  :  "  The  people  all  the  tvhile  kneeling, 
and  asking  Ood's  mercy  for  the  transgression  of  every  duty 
therein ;  either  according  to  the  letter,  or  to  the  mystical  import- 
ance of  the  said  Commandment." 

The  use  of  the  Ten  Commandments  in  the  Communion  Service 
is  quite  peculiar  to  the  English  Church.  It  is  probably  derived 
from  the  custom  of  reciting  and  expounding  them  at  certain 
intervals,  which  is  so  frequently  enjoined  by  the  ancient  Sij-uods 
and  the  Bishops  of  the  Church  of  England.  Pcrallain  introduced 
them  (probably  in  metre)  into  his  jejune  Liturgy ;  but  it  is  most 
probable  that  he  did  so  in  imitation  of  the  old  English  custom. 

The  translation  of  the  Decalogue  used  here,  and  in  the  Cate- 
chism, is  not  that  of  our  present  version,  hut  that  of  the  "  Great 
Bible  "  of  1539-40. 


THE  HOLY  COMJIUNION. 


167 


People. 

Lord,  have  mercy  upon  us,  and  in- 
cline our  hearts  to  keep  this  law. 

Minister. 

Thou  shalt  do  no  murder. 

People. 

Lord,  have  mercy  upon  us,  and  in- 
cline our  hearts  to  keep  this  law. 

Minister. 

Thou  shalt  not  commit  adulteiy. 

People. 

Lord,  have  mercy  upon  us,  and  in- 
cline our  hearts  to  keep  this  law. 

Minister. 

Thou  shalt  not  steal. 

People. 

Lord,  have  mercy  upon  us,  and  in- 
cline our  hearts  to  keep  this  law. 

Minister. 

Thou   shalt   not  bear  false  witness 
against  thy  neighbour. 


People. 
Lord,  have  mercy  upon  us,  and  in- 
cline our  hearts  to  keep  this  law. 

Minister. 

Tliou  shalt  not  covet  thy  neighbour's 
house,  thou  shalt  not  covet  thy  neigh- 
bour's wife,  nor  his  servant,  nor  his 
maid,  nor  his  ox,  nor  his  ass,  nor  any 
thing  that  is  his. 

People. 

Lord,  have  mercy  upon  us,  and  write  Luke  xvUi.  is. 
all  these  thy  laws  in  our  hearts,  we 
beseech  thee. 

T  Then,  shall  folloto  one  of  these  two  Collects 
for  the  Queen,  the  Priest  standing  as  before, 
and  saying. 

Let  US  pray. 

ALMIGHTY  God,  whose  kingdom  ps.cxiv.  is. 
,        .  '  •    c     -i        Dan.  iv.  34, 35. 

IS  everlasting,  and  power  mhnite;  Ps,  cxxu.  c.  cu. 

Have  mercv  upon  the  whole  Church:  prov.xxi.  i. 

1         ,         T  aChron.xxxi.  20. 

and  so   rule  the  heart  oi  thy  chosen 
servant    VICTORIA,  our  Queen   aud 


In  the  American  Prayer  Book  tlie  Commandments  are  fol- 
lowed by  our  Lord's  Summary  of  tbe  Decdogue  from  Matt.  xxii. 
37 — 40  ;  the  use  of  which  is  also  allowed  instead  of  that  of  the 
Decalogue  by  the  Scottish  Liturgy. 

The  respond  after  each  Commandment  is  somewhat  similar  in 
phraseology  to  the  Prayer  which  follows  them  in  PouUaiu's 
Liturgy.  The  version  used  at  Glastonbury,  and  printed  at 
London,  in  1552,  is  as  follows  :  "  Seigneur  Dieu,  pere  de  miseri- 
corde,  qui  nous  as  par  ton  serviteur  Moyse  donne  le  decalogue, 
pour  nous  instruire  en  la  plaine  justice  de  ta  loy :  vueilles  la  telle- 
ment  imprimer  en  noz  cueurs  par  ton  sainct  Esprit,  qu'en  toute 
nostre  vie  nous  u'ayons  autre  desir  ou  plaisir,  sinon  de  te  scrvir  et 
obeir  en  toute  sainetete  et  justice,  par  Jesus  Christ  ton  iilz.  Ainsi 
soit  il '."  But  this  respond  is,  in  reality,  a  Christian  application  of 
the  Law  in  the  words  of  Jeremiah  x.\xi.  33,  and  Psalm  cxix.  36, 
and  as  already  made  by  St.  Paul  in  Hebrews  vili.  10.  It  uiiiy  be 
clearly  traced  in  the  Vulgate  :  *'  Inclinavi  cor  meum  ad  faciendas 
justificationes  Tuas  .  .  .  ."  [Ps.  cxix.  111].  "  Inclina  cor  meum 
in  testimonia  Tua  .  .  .  ."  [Ibid.  36]  "  .  .  .  .  et  custodiam  illam 
in  toto  eorde  meo"  [Ibid.  34]. 

Before  the  Commandments  were  formally  introduced  into  the 
Communion  Office,  in  1552,  the  Collect  for  Purity  was  followed 
by  the  Introit,  as  in  the  ancient  Service ;  and,  as  in  it  also,  the 
Introit  was  followed  by  the  Kyrie  Eleison  said  nine  times. 

The  Kyrie  thus  said  appears  to  represent  the  ancient  Litany 
element  [the  Greek  ectene~\  of  the  Eucharistic  OiBce,  and  espe- 
cially when  it  was  sung  in  an  expanded  form,  as  it  was  on  all 
"  double"  festivals.  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."  Mr.  Maskell  has  referred  to  these 
expanded  forms  of  the  Kyrie  at  p.  23  of  his  Ancient  Liturgy  of 
the  Church  of  England,  aud  has  printed  two  of  them.  Transla- 
tions of  two  arc  also  here  given  from  a  Missal  of  1514  as  speci- 
mens : — ' 

"  Lord,  Almighty,  Father  unbegotten,  on  us  WTctched  ones  have 
mercy. 

1  L'Ordre  des  pneres  et  ministere  ecclesiastique  ....  et  la  Confeesion  de 
Foy  de  I'Eb'lise  de  Glastonljury  en  Somerset ....  A  Londtes,  1552. 


Lord,  Who  hast  redeemed  Thine  handiwork,  by  Thine  own  Son 

have  mercy. 
Lord,  Adonai,  blot  out  our  sins,  and  ou  Thy  people  have  mercy. 
Christ,  the  splendour  of  the  Father'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. 

Tliou  who  Hottest  out  our  sins,  have  mercy  upon  us  without 

ceasing. 
Let  not   Thy  handiwork  perish  j  but  graciously  have  mercy 

upon  it. 
Christ,  the  only  Son  of  the  Father,  born  of  the  Virgin,  have 

mercy  upon  us. 
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  ten- 
derness have  mercy. 
Gracious  Spirit,  fiU  us  with  Thy  grace,  have  mercy. 
Thou  who  flowest  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,  0  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 
the  Church  of  England. 

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. 

Both  these  Collects  appear  to  have  been  composed  in  1549,  but 
the  second  is  very  similar  in  its  phraseology  to  the  first  Collect  or 


168 


THE  HOLY  COMMUNION. 


Malt.  xxii.  21. 
Rom.  xiii.  1 — 6. 
1  Pet.  ii.  13,  14. 

19. 
Prov.  xxW.  21. 
1  Tim.  vi.  14— 16. 
Rev.  iv.  8.  v.  13. 


Governour,  tliat  she  (knowing  whose 
mini.ster  she  is)  may  above  all  things 
seek  th)'  honour  and  gloiy  :  and  that 
we,  and  all  her  subjects  (duly  consider- 
ing whose  authority  she  hath)  may 
faithfully  serve,  honour,  and  humbly 
obey  her,  in  thee,  and  for  thee,  accord- 
ing 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. 


Ps.  sciii.  2. 
Prov.  xxi.  1. 
Rev.  xvii.  17. 
Ps.lxxvui.70— 72. 
Prov.  viii.  15,  1  =. 
Ps.  cxliv.  12— IJ. 
Deut.  xsxiii.  29. 
John  xvi.  23. 


A' 


IjMIGHTY  and  everlasting  God, 
we  are  taught  by  thy  holy 
Word,  that  the  hearts  of  kings  are 
in  thy  rule  and  governance,  and  that 
thou  dost  dispose  and  turn  them  as  it 
seemeth  best  to  thy  godly  wisdom: 
We  humbly  beseech  thee  so  to  dispose 
and  govern  the  heart  of  VICTORIA 


thy  Servant,  our  Queen  and  Governour, 
that,  in  all  her  thoughts,  words,  and 
works,  she  may  ever  seek  thy  honour 
and  glorj',  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. 


%  Then  shall  he  said  the  Collect  of  the  day. 
And  immediatelif  after  the  Collect  the  Priest 
shall  read  the  Epistle,  saying.  The  Epistle 
[or.  The  portion  of  Scripture  appointed  for 

the  Epistle]  is  written  in  the  Chapter 

of beginning  at  the Verse.     And 

the  Epistle  ended,  he  shall  say.  Here  eudetli 
the  Epistle.  Then  shall  be  read  the  Gospel 
(the  peojjle  all  standing   up),  saying,  The 

holy  Gospel  is  written  in  the  Chapter 

of beginning  at  the Verse.     And 

the  Gospel  ended,  shall  be  sung  or  said  the 
Creed  following,  the  people  still  standing, 
as  before. 


the  Missa  pro  Rcge  given  at  p.  27,  of  which  the  first  words  are 
"  Dens  in  cujus  manu  sunt  corda  regum."  There  seems  to  have 
been  considerable  variety  in  the  Missa;  pro  Rege  et  Eegina  :  and 
it  is  possible  that  these  Collects  are  both  of  them  taken  from 
some  ancient  sources  not  yet  recognized. 

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  first  Prayer  Book,  and  in  the  Prayer  for 
the  Church  Militant,  when  that  Canon  was  afterwards  broken 
up  into  three  portions  as  we  now  have  it.  But  in  the  first  Prayer 
Book  one  of  the  final"  rubrics  directed  that  on  Wednesdays  and 
Fridays,  if  there  was  no  celebration,  the  Communion  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  de- 
ficiency. It  would  also  be  said  constantly  that  those  who  did  not 
remain  to  receive  (and  therefore  did  not  hear  the  Canon),  might 
stiU  hear,  and  take  part  in,  a  Prayer  for  the  Sovereign  and  tlie 
Church.  'WHien  tlie  Canon  was  broken  up,  and  that  part  of  it 
wliich  now  forms  the  Prayer  for  the  Church  Militant  was  re- 
moved to  an  earlier  part  of  the  Ofiicc,  it  was  directed  to  form 
part  of  the  Offertory  even  wJ)^n  there  is  no  Celebration :  and 
thus  the  second  memorial  forms  ,not  only  part  of  the  Canon,  as  in 
ancient  days,  but  of  the  Service  }i;ed  when  there  are  no  commu- 
nicants. Temporary  reasons  conijcoted  with  the  disloyalty  of  the 
times  had  probably  some  influence  in  fixing  this  Collect  upon  the 
Church. 

Viewing  the  Ten  Kyries  preceding  as  a  representative,  in  some 
degree,  of  the  primitive  Ectene,  or  Great  Collect,  the  Collect  for 
the  Sovereign  is  not  without  a  certain  propriety  as  to  its  Liturgical 
position.  One  of  the  petitions  in  that  Eucharistic  Litiiny  is, 
"  For  our  most  religious  and  God-protected  Sovereigns,  for  all  the 
Palace  and  their  Army,  let  us  beseech  the  Lord.  ly.  Lord,  have 
mercy  upon  us." 

It  should  also  be  added  that  "  Meinoriaj"  were  said  with  the  Col- 
lect for  the  day  under  the  old  system  of  the  Church  of  England, 
and  that  the  use  of  the  present  memorial  Collect  for  the  Sovereign 
may  represent  an  ancient  custom.  The  Rubric  was  as  follows : — 
"  Deinde  dicitur  oratio,  sic  determinando.  Per  omnia  Siecula 
sfeculorum.  Amen.  Et  si  aliqua  Memoria  habenda  est  itenim 
dicat  Sacerdos  Oremus  ut  supra.  Et  quando  sunt  plures  col- 
leclce  dicendct,  tunc  omnes  Orationes  qute  sequentiir  sub  uno.  Per 


Dominum,  et  uno  Oremus  dicuntur.  Ita  tamen  quod  septe- 
narium  numerum  excedere  non  dehent  secundum  ustini  Ecclesice 
Sarum." 

the  Collect  of  the  day~\  Some  notes  on  the  history  of  the  Col- 
lects de  Tempore  will  be  found  at  p.  69 ;  some  special  rules  con- 
nected with  their  use  at  p.  2i. 

If  Memorial  Collects,  on  account  of  national  or  diocesan  afilic- 
tions  or  necessities,  should  ever  be  issued  by  the  authorities  of  our 
Church,  the  proper  place  to  use  them  is  after  the  Collect  or  Col- 
lects of  the  day,  both  here,  and  at  Mattins  and  Evensong. 

shall  read  the  Epistle]  For  notes  on  the  history  of  the  Epistle 
and  Gospel  as  used  in  the  Communion  Office,  see  p.  70.  The 
Epistle  was  anciently  read  from  a  lectern  near  the  Altar,  from 
which  sometimes  both  it  and  the  Gospel  also  were  read.  At  Dur- 
ham Cathedral,  before  its  iniquitous  spoliation,  "  at  the  North 
End  of  the  High  Altar  thei-e  was  a  very  fine  Lettcrn  of  Brass, 
where  they  sang  the  Epistle  and  Gospel,  with  a  great  Pelican  on 
the  height  of  it  finely  gilt,  billing  the  blood  out  of  her  breast  to 
feed  her  young  ones,  and  her  wings  spread  abroad,  whereon  lay 
the  Book,  in  which  they  sung  the  Epistle  and  Gospel :  it  was 
thought  to  be  the  finest  Lettern  of  Brass  in  this  country  '." 
But  this  lectern  douljtless  stood  on  the  north  of  the  Altar  becanse 
it  was  used  for  the  Gospel.  The  proper  side  from  which  to  say 
the  Epistle  is  the  south. 

The  foUoniug  is  Cosinr's  alteration  of  this  rubric  in  the  Durham 
Prayer  Book  ; — 

Itnmedi  tely  after  the  Collects,  tie  Friest,  or  the  Epistler 
appointed,  shall  turn  to  the  people  and  read  the  Epistle  in  tlie 
place  assigned  for  it,  beginning  thus  :  The  Epistle  is  written  in 
the  Chapter  of  and  ending  thus :  Here  endeth  the 

Epistle.  And  the  Epistle  ended,  the  Friest  or  the  Gospeller 
appointed  shall  read  the  Gospel,  saying  first :  The  Holy  Gospel 
is  written  in  the  Chapter  of  And  the  people  all 

standing  up  shall  say :  Glory  be  to  Thee,  0  Lord.  And  at  the 
end  of  the  Gospel  he  that  readeth  it  shall  say :  Here  endeth  the 
holy  Gospel.  And  the  people  shall  answer :  Thanks  be  to  Tliee, 
0  Lord. 

Then  shall  he  read  the  Gospel]    The  highest  reverence  has 


I  "Davies*  Rites  of  nurham,"  written  by  an  eye- witness  of  the  spolia- 
tion. There  was  another  brass  Lectern  in  the  midst  of  the  Qnire  for  the 
music-book,  and  a  wooden  one  for  the  Lessons  lower  down,  near  the  Quire 
door. 


THE  HOLY  COMMUNION. 


Ifi9 


ISttealsoAp.Cret-d 

in  Mattiiis  iiiid 

Evetis.iiig.] 
Tims  i.  'J. 
Mark  xii.  32. 
Exod.  vi.  3. 
1  Cor,  viii.  4 — 6. 
Gen.  i.  2. 
lleb.  xi.  3. 
Juhn  xiii.  13. 

i.  14    IS. 
Ps.  ii.  7. 
Col.  i.  15.  17. 
Heb.  i.  3. 
John  ix.  5.  xii. 

35,  3().  xiv.  11. 

X.  30.  ii,  3.  S. 
Col.  i.  16. 
.lohn  iii.  13.  vi. 

38.  i.  14. 
Gal.  IV.  4. 
1  Tim.  ii.  5. 
1  John  iv.  2,  3. 
John  xix.  IS— IS. 
Matt,  XX.  28. 
John  xix.  38—42. 
1  Cor.  XV,  3,  4. 
Ps.  ex.  1. 
Col.  iii.  1. 
Matt.  xvi.  27. 

1  Pet.  iv.  5. 
Luke  i.  33. 
Hev.  xi   15. 

2  Cor.  xiii,  14. 
John  vi.  63. 

2  Cor.  iii.  6. 17,  18. 
John  XV.  2G. 
Rev.  iv.  8 
Matt.  iv.  10. 
Isa.  vi.  3. 
Acts  xxviii.  25. 
2  Pet.  i.  21. 
Heb.  xii.  23. 
Acts  ii.  42.  47. 
Eph.  iv.  1.  3-6. 
Acts  ii.  38,  xxii. 

16. 
Rev.  XX.  12,  13. 

1  Cor.  XV.  52,  53. 

2  Pet.  iii.  13. 
Heb.  ii.  5.  vi.  5. 
Rev.i.7.  xxii.20. 

Filioque. 


BELIEVE  in  one  God  the  Father 
Almightyj  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 
Mary,  And  was  made  man.  And  was 
crucified  also  for  us  under  Pontius 
Pilate.  He  suffered  and  was  buried. 
And  the  third  day  he  rose  again  ac- 
cording 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  king- 
dom shall  have  no  end. 

And  I  believe  in  the  Holy  Ghost, 
Tlie  Lord,  afid  Giver  of  life,  Who  pro- 
ceedeth  from  the  Father  and  the  Son, 
Who  with  the  Father  and  the  Sou 
together  is  worshijiped  and  glorified. 
Who  spake  by  the  Prophets.  And  I 
believe  one  Catholick  and  AjDOstolick 
Church.  I  acknowledge  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. 


niSTEYOMEN    el,    eia    QtOV,  Ha-  Sre'ekliturgiel! 

repa  iravroKpaTopa,   iroLrjrrjv  ovpavov 
KoX  7J}9,   opdrwv  re  iravraiv  Kal  dopd- 

TCOV. 

Kal  et?  eva  Kvpwv  'Ir]aovv  Xpiarov, 
Tov  T'lov  Tov  QeovTov  fiovoyevri,  tov  ex 
Tov  TIarp'o<;  '^evvrjBeuTa  irpo  TrdvTwv  t5)V 
aiQivaiV  [0ew  eK  &eov]  0&)9  e«  #wto?, 
0eov  d\rj6iv6v  eK  ©eoO  d\7]9i,vov  •  yev- 
vrjdevTa^  ov  TTOirjdevTa,  6p.oovaLov  ru> 
Harp'c  Bi  ov  TO,  irdvTa  i'yeveTO'  tov  Si' 
rjficii;  TOV<;  dvOpa)7rov<;,  Kal  Sia  rip  ij/J.e- 
repav  awrrjpiav,  Kare\66vra  iic  rSiv 
ovpavwv,  Kal  crapKooBevra  eic  IIvevp.aro<i 
'Ayiou,  Kal  M.apLa<;  ri}?  rrapdevov,  Kal 
evavdpwTTi'jaavra-  crravpwdevra  re  vrrep 
r/fj.(i)v  eirl  Uovriov  IliXdrov,  Kai,  rra- 
dovra,  Kal  rai^evra,  Kal  dvacrrdvra  rfj 
rpCrrj  rjfiepa  Kara  xa?  'ypa(pd'i'  Ka'i 
dve\66vra  et?  toi)?  ovpavov'i,  Kal  KaOe^- 
ofievov  eK  Se^icov  rov  Harp6<f  Kal  rraXiv 
ep'^o/xevov  fierd  So^rj,  Kpivai  ^covrai  Kai 
veKpov^-  ov  r?]^  ^aaiXeia'i  ovk  earai 
reXoq. 

Kal  et?  TO  IIiievjJ.a  ro  " Ayiov,  ro 
Kvpwv,  Kal  TO  ^cooTTOWV,  TO  eK  rov  Ua- 
rpbv  eK7ropev6/j,evov,  ro  aiiv  Ilarpi, 

Kal  T'ttp  crvfj,7rpocrKvvovfMevov  Kal  avv- 
So^a^6/j,evov,  ro  XaXrjtjav  Sid  rdv  rrpo- 
cbnTcJov  •  Ek  UMv  dyt'av  KaOoXiKiw  Kai  ii'""  i"'  i'>  '•"» 

"  '  r-  I  '    ^  Liturgy   of   St. 

drroaroXtKrjv   eKKXtjaiav    op-oXoyovpuev     '•^'i'- 
ev    iSdirria-jxa    et?     d<pe<Tiv    dfiapriwv, 
•!rpoa8oK(ii)fj,ev    avas'raaiv    veKpCiv,    Kai 
^(i]>)v  rov  fj,€XXovTO<;  alwvo^.     'A)ii]v. 


The  Salisbury  Latin  version  of  the  Nicene  Creed  was  as  follows  : — ■ 

"  Credo  in  unura  Deum,  Patrem  omnipotentem,  factorem  ereli  et  terrse,  visibilium  omnium  et  in-  Salisbury  Use. 
visibilium.     Et  in  unum  Dominum  Jesum  Cliristum,  Filium  Dei  unigenitum,  Et  ex  Pati'e  natum  ante 
omnia  saecula :  Deum  de  Deo,  Lumen  de  Lumine,  Deum  verum  de  Deo  vero,  Genitum  non  factum, 
consubstantialem  Patri,  per  quem  omnia  facta  sunt.     Qui  propter  nos  homines  et  propter  nostram 
salutem  descendit  de  coslis,  Et  incarnatus  est  de  Spiritu  Sancto  ex  Maria  virgine,  Et  homo  factus  est. 


always  been  given  by  the  Clmrcli  to  the  Eucharistic  dispensation 
of  the  Gospel :  doubtless  from  a  recognition  of  the  solemn  associa- 
tion between  such  an  use  of  it  and  the  Personal  Woed  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  the  Great  Entrance.  In  the  Church  of  England 
lighted  tapers  used  to  be  held  on  either  side  of  the  Gospeller 
while  lie  was  reading,  and  Incense  burned,  to  signify  that. the 
Gospel  is  from  Ilim  Who  is  the  Light  of  the  World,  and  that  the 
reading  of  it  is  a  memorial  oft'ered  before  God.  The  versicle, 
"  Glory  be  to  Thee,  0  Lord,"  is  also  handed  down  to  us  fi-om  the 
ancient  Church,  was  printed  in  the  earlier  Prayer  Books,  and 
has  been  retained  with  a  firmer  hold  than  most  ritual  traditions 
by  subsequent  generations. 

Standing  at  the  Gospel  is  a  custom  significant  of  this  reverent 
instinct  of  the  Church.      The  historian  Sozomen,  who  wrote  iu 


the  llfth  century,  knew  of  only  one  e.\coption  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  the  fifth  century 
is  the  direction,  "When  the  Gospels  are  in  reading,  let  all  the 
Priests  and  Deacons,  and  .ill  the  people,  stand  up  in  great  quiet- 
ness ;  for  it  is  written,  '  Be  still,  and  hearken,  O  Israel :'  and, 
again,  '  But  do  thou  stand  here  and  listen  ! ' "  Upon  this  custom 
Hooker  WTites,  "  It  sheweth  a  reverend  regard  to  the  Son  of 
God  above  all  other  messengers,  although  speaking  as  from  God 
also.  And  against  Infidels,  Jews,  Arians,  who  derogate  from  the 
honour  of  Jesus  Christ,  such  ceremonies  are  most  profitable." 

At  the  end  of  the  Gospel,  the  Celebrant  moves  to  the  centre  of 
the  Altar,  to  say  the  Creed.  In  I\Ierbecke,  and  iu  all  other  Ser- 
vices, the  first  words  of  the  Creed,  "  I  believe  in  God  the  Father," 
are  assigned  to  the  Priest  alone,  the  Choir  and  people  joining  in 
at  the  next  words. 

7. 


170 


THE  HOLY  COMMUNION. 


Cracifixus  etiam  pro  uoLis  sub  Pontic  Pilato,  passus  et  sepultus  est.  Et  resurrexlt  tcrtia  die  secuniliim 
seripturas,  et  asceiulit  in  coclum,  scdet  ad  dexteram  Patris,  Et  itcnim  venturus  est  cum  gloria  judicarc 
vivos  et  mortuos,  Cujus  regui  non  erit  finis.  Et  iu  Spirituiu  Sanctum  Dominum  et  vivificantem, 
Qui  ex  Patre  Filioquc  proccdit,  Qui  cum  Patre  ct  Filio  simul  adoratur  et  conglorificatur.  Qui  locutus 
est  per  proplietas.  Et  unam  sanctam  Catholicam  et  Apostolicam  Ecclesiam.  Coufiteor  uuum  baptisma 
iu  rcmissionem  pcccatorum,  et  exspecto  resurrectionem  mortuorum,  Et  vitam  venturi  SKculi.    Amen." 

Tlie  following  is  au  interesting  Englisli  version  of  the  Nicene  Creed,  taken  from  our  Lady's 
MuTor.  Printed  in  1530,  it  is  yet  almost  exactly  identical  with  that  adopted  in  1519.  There  are 
much  older  English  versions  : — 

"  I  bvleue  in  one  god  y«  father  almyghtv,  maker  of  heueu  and  of  erthe,  and  of  al  thinges  vysyble  Miitor  of  our 
and  inuisyble,  and  in  one  lorde  iesu  cryste,  the  only  begotten  sone  of  god :  borne  of  the  father  before  ad.  1530. 
al  worldes.  god  of  god.  lyghte  of  lyglite.  very  god  of  very  god.  bygottcn  and  not  made,  and  of  one 
substaunce  vvyth  the  father.  By  whome  all  thyuges  arejnade,  whiche  for  us  men  and  women,  and  for 
cure  helthe  cam  downe  from  heuens.  And  he  was  incarnate  of  the  holy  gooste  of  the  vyrgyn  niarye, 
and  he  is  made  man.  He  was  crucyfyed  also  for  us  under  ponce  pylate,  suffered  passyon,  and  was 
bui-j'ed.  And  he  arose  the  thyrde  daye  after  scryptures.  And  he  asceded  in  heuen  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.  wluch  pro- 
cecdeth  of  the  father  and  of  the  sonne.  which  is  worshiped,  and  glorifyed  togyther  wyth  the  father 
and  wyth  the  sonne,  whych  hathe  spoke  by  the  prophetes.  And  1  byleue  on  holy  comou  and  apostly 
chii'che.  I  knowlege  one  baptym  in  remyssyo  of  synnes.  And  I  abyde  the  resurreccyen  of  the  deade. 
And  I  abyde  the  lyfe  of  the  worlde  to  come.     Amen." 


THE  NICENE  CREED. 

The  recitation  of  the  Creed  in  the  public  ministration  of  the 
Holy  Eucharist  was  fii'st  mtroduced  by  Peter  the  Fuller,  Bishop 
of  Antioch  in  471,  and  adopted  by  Timotheus  Bishop  of  Constanti- 
nople in  511.  In  the  West  it  was  adopted  first  in  Spain,  by  the 
Third  Council  of  Toledo  in  589,  as  an  antidote  to  the  Arian  heresy, 
with  which  the  Spanish  Church  had  been  infected;  then  in  France 
in  the  time  of  Charles  the  Great,  and  lastly  in  the  Koman  Church 
under  Pope  Benedict  VIII.  iu  1014.  Originally  the  Creed  seems 
to  have  been  used  only  in  the  iustruction  of  catechumens,  and  as 
their  profession  of  faith  when  baptized ;  and  also  as  that  of 
Bishops  at  their  ordination  '. 

One  of  the  most  interesting  of  the  early  creeds  is  that  of 
Csesarea,  because  it  was  adopted  by  the  Council  which  assembled 
at  Nica!a  in  325,  to  condemn  the  errors  of  Arius,  as  the  basis  of 
that  profession  of  the  Faith  which, — with  the  addition  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  confirmed  and  finally  adopted  by  the  Third 
General  Council  of  Ephesus  in  431,  and  by  the  Fourth,  that  of 
Chalcedon,  in  451.  [See  Hammond's  "  Dcfiuitions  of  Faith  and 
Canons  of  the  Universal  Chui-ch."] 

The  Nicene,  or,  more  correctly,  the  Niceno-Constantinopolitan 
Creed,  from  the  solemn  sanction  thus  given  to  it  by  the  great 
Qilcumcnieal  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  brauches  of  the 
Ouc  Catholic  Church — the  Eastern,  the  Roaian,  and  the  Anglican, 
of  all  whose  Communion  Offices  it  forms  a  part.  It  is  very 
seriously  to  be  regretted  that  tlie  American  portion  of  the  Angli- 
can Communion  has  made  its  use  in  the  Communion  Office  optional, 
giving  the  Apostles'  Creed  as  an  alternative. 

The  shorter  draught  of  the  Creed  as  it  came  from  the  Nicene 
Council  contained  the  words  Oeiy  ix  &eov,  which  the  Council  of 
Constantinople  omitted  as  unnecessary,  and  the  words  Dciim  de 
Deo  do  not  occur  in  the  Creed  as  given  in  the  Gelasian  Sacra- 
mentary.  [Muratori,  Lit.  Rom.  i.  540.]  But  they  have  since 
been  universally  restored  thro\ighout  the  Western  Church. 

The  words  "  et  Filio  "  or  "  Filiociue  "  of  the  Procession  of  the 
Holy  Ghost,  have,  as  is  well  known,  never  been  admitted  into 
the  Creed  by  the  Eastern  Church.    They  were  first  introduced. 


'  Some  of  llic  earlier  creeds  mny  be  seen  in  Harvey's  History  and  Tlieology 
of  the  lliree  Creeds,  Ileurtley's  H.iniionia  Symbofica,  Walcliiiis'  BibUotliec.i 
Synibolica,  and  Bingham's  Antiquities,  X.  iii.  4.  See  also  pp.  17 — 21  and 
W— 38  of  this  work. 


I)robably,  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  Bingham,  at  the  still 
earlier  Council  of  Bracaru  in  411.  Some  however  think  that 
they  cannot  be  traced  with  certainty  higher  than  the  Toledau 
Council  of  633.  [Guette,  Papaute  Schismatique,  p.  335.]  The 
addition  first  became  of  importance  tow-ards  the  end  of  the  eighth 
century,  when  the  doetrme  of  the  procession  of  the  Holy  Ghost 
from  the  Son  was  wielded  as  a  theological  weapon  against  the 
adoptiouist  heresy  of  the  Spanish  Bishops,  Felix  and  EUpandus. 

It  was  then  generally  adopted  through  Gaul  and  Germany, 
chiefly  through  the  influence  of  Charlemagne,  who  is  said  to  have 
written  the  hymn  7^6!!!,  Creator;  and  although  Pope  Leo  III., 
on  the  subject  being  refeiTcd  to  him  by  a  Council  held  at  Aix- 
la-Chapelle  in  809,  declined  to  sanction  it,  and  caused  a  copy  of 
the  Creed  without  the  "  Filioque  "  to  be  engraved  on  silver  plates 
and  set  up  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  churches 
of  the  West.  The  dispute  was  embittered  by  the  growing 
assumptious  of  the  Roman  See,  which  have  always  been  sfed- 
fastly  resisted  by  the  Eastern  Church ;  and  the  rupture  was 
uidiappily  completed  on  July  16,  1054,  when  the  legates  of  I'ope 
Leo  IX.  laid  on  the  altar  of  St.  Sophia  at  Constantinople  a  writ 
of  Excommunication  against  Michael  Ccrularius  the  Patriarch, 
which  was  answered  by  an  anathema  on  the  part  of  the  Patriarcli 
and  his  clergy. 

The  resistance  of  the  Easterns  to  the  insertion  of  the  "  Filioque" 
seems  to  have  been  influeuccd  principally  by  these  considerations. 
1.  An  objection  to  the  doctrine,  if  it  was  intended  to  assert  that 
the  Holy  Spirit  jn'oceeds  from  the  Son  iu  the  same  sense,  that, 
namely,  of  eternal  derivation,  iu  which  He  proceeds  from  the 
Father.  This  they  thought  was  to  trench  on  the  great  funda- 
mental verity  of  one  sole  'Apx^,  or  Originating  Principle,  in  the 
Godhead.  The  being  the  sole  fotint  of  Deity  was,  they  argued, 
not  one  of  the  Substantial  attributes  of  Godhead  as  such,  since 
then  it  would  belong  eqiudly  to  each  of  the  Three  Blessed  Persons ; 
but  the  distinctive  I'ersonal  attribute  of  the  Father  only,  as  it 
is  the  distinctive  Personal  attribute  of  the  Son  that  His  God- 
head is  eternally  derived  from  tlie  Father  by  way  of  Generation, 
and  of  the  Holy  Spirit  that  His  Godhead  is  eternally  derived  from 
the  Father  by  way  of  Procession.  And  they  maintained  that 
the  pa.'isages  of  Holy  Scripture  urged  in  defence  of  the  eternal 
Procession  of  the  Holy  Ghost  from  the  Son,  referred  oidy  to  His 
temporal  mission  by  the  Son;  and  that  on  so  mysterious  a  subject 
it  was  safer  to  keep  strictly,  as  the  fficumeuical  Councils  had  done, 
to  the  plain  letter  of  Holy  Scripture,  which  affirms  expressly  that 


THE  HOLY  COMMUNION. 


171 


T  Then  the  Curute  shall  declare  nnto  the  people 
ii'hat  holi/-days,  or  fasthg-days,  are  in  the 
weeJc  folloicing  to  he  olserved.  And  then 
also  (if  occasion  be)  shall  notice  be  given 


of  the  Communion;  and  the  Sanns  of 
Matrimony  published ;  and  Briefs,  Cita- 
tions, and  Excommunications  read.  And 
nothing  shall  be  proclaimed  or  published  in 


the  Holy  Ghost  proceedetli  from  the  Father,  hut  does  not  affirm 
exjjressly  that  He  proceedeth  from  the  Sou. 

2.  An  objection  to  any  unauthorized  interpohitiou  in  the  uni- 
versally accented  Creed  of  Clu-istendom,  resting  on  the  universally 
admitted  authority  of  the  Second  and  Fourth  General  Councils, 
especially  when  it  originated  in  a  local  Church  of  the  thou  unsettled 
and  unlettered  extreme  West,  and  aftervvai-ds  enforced  by  the  Papal 
See  very  much  by  way  of  asserting  and  establishing  its  insolent 
claims  of  supremacy,  and  of  dominion  over  the  Faith  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  nnto  the  people']  We  happen 
to  have  two  very  ancient  notices  that  were  given  out  to  the 
people  during  Divine  Service  in  the  eai'ly  Church.  The  one  is 
the  notification  of  Easter,  which  was  given  on  the  feast  of  the 
Epiphany,  according  to  the  Ambrosiau  rite,  and  which  will  be 
found  in  a  note  at  p.  104.  This  is  placed  after  the  Collect 
"  Super  Populum  "  in  the  Missal  of  St.  Ambrose,  and  was  pro- 
bably, 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-nioiTow  dawns  the  anniversary  day  of  the  Ordi- 
nation 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  the  basilica  of  Faustus. 
Thanks  be  to  God."  [Serm.  c.xi.  Ben.  ed.,  Ixi.  Oxford  trausl.] 
In  mediiEval  times  it  was  the  custom  (according  to  Ciu:dinal 
Bona)  to  give  out  notices  of  feasts  and  fasts  after  the  Bene- 
diction, 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  Bap- 
tism) from  a  Eoraan  Sacramentary  written  before  the  ninth 
century.  [Rer.  Liturg.  ii.  10.]  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  appears  to  have  been  the  medieval  custom  to  associate  the 
bidding  of  Holydays  with  the  bidding  of  Prayers,  a  list  of  Festi- 
vals having  been  found  written  on  the  same  jiarchment,  from 
which  tile  former  was  evidently  read,  in  a  fourteenth  century 
MS.  printed  by  L*Estrange  ^. 

The  Sixty -f<mrth  Canon  directs  as  follows : — 

"Canon  64. 
Ministers  solemnly  to  bid  ITolydays. 
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 
oll'end  herein,  and  being  once  admonished  thereof  by  his  Ordi- 
n;iry,  shall  again  omit  that  duty,  let  him  be  censured  according 
to  law,  until  he  submit  himself  to  the  due  perfonnance  of  it." 

And  then  .  ...  of  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  to  be  used  after 
the  Sermon,  this  notice  being  before  it.  There  is  sonic  confusion 
in  the  rubrics,  both  of  which  belong  to  an  unhappy  time  of  rare 
celebrations  and  communions;  and  neither  of  tliein  come  into 
operation  where  the  Holy  Communion  is  regularly  celebrated,  as 
it  undoubtedly  should  be,  every  Sunday.  In  the  one  rubric  the 
parenthesis  "  (if  occasion  be) "  indicates  that  such  notice  is  left  to 
the  discretion  of  the  minister ;  and  in  the  other  the  meaning 
jjlainly  is,  that  the  exhortations  are  to  he  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  there- 
fore necessary. 

the  Banns  of  Matrimony  published]  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  hist  sixty  years.  The 
authoritative  rubric  is  as  above,  and  could  only  be  altered  by  the 
same  constitutional  authority  which  imposed  it  ^.  By  Lord 
Hardwieke's  Act,  26  Geo.  II.,  c.  33  (1753),  it  was  enacted  that 
"  all  Banns  of  Matrimony  shall  be  published  in  an  audible  man- 
ner in  the  Parish  Church  according  to  the  form  of  words  pre- 
scribed by  the  rubric  affi.ted  to  the  OiHce  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)  immcdi.ately  after  the  Second 
Lesson,  and  all  other  the  niles  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  docs  not  define  any  thing  with 
respect  to  the  time  of  publication  at  the  "  Morning  Service," 
leaving  it  still  to  take  place  after  the  Niccne  Creed,  or  (which  is 
the  same  thing  when  there  is  no  Sermon)  "  immediately  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. 

Briefs]  These  were  letters  patent  issued  by  the  Sovereign, 
directing  the  collection  of  alms  for  special  objects  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  provided  for  by  societies  or  public  sub- 
scriptions. 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  follow- 
ing particulars  of  ninety-seven  briefs  for  repairing  or  rebuilding 
churches  or  chapels,  and  forty-seven  briefs  for  accidents  by  fire, 
inundations,  &c.,  issued  between  Michaelmas,  1805,  and  Michael- 
mas, 1818  :— 


Miclmelmas,  1805, 
to  Michaelmas,  1818. 


97  briefs  for  churches,  &c. 
47     accidents,  &c. 


Estimates  of  Sums 

money  required,     collected.       Net  proceeds. 
jS        s.    d.        £        s.    <i.  £      s.    it. 

..125,240  19  4j...  35,857     0  7*...  H,2a7  14    -Ij 
..    34,884  15  si...  3I,C5G  12  sj...  14,G0G  IS     7 


'  The  standard  works  on  the  Nicene  Creed  are  those  of  Ilishop  Bui]  and 
Bishop  Forbes  of  Brechin.  There  is  an  admirable  old  English  exposition  of 
it,  with  the  above  translation,  in  "the  Minor  of  our  Lady." 

'  Alliance  Div   Off.  p.  2G2.    Ang.  Catli.  Lib.  Ed. 


HI  £1G0,12S  14  8J...  67,513  19  4J  ...  28,904  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  only  dis- 
continued five  or  six  years  ago,  were  documents  of  a  simil.ir 
character,  and  one  granted  by  Charles  II.,  for  Chelsea  Hospital, 
(but  never  used,)  is  among  Archbishop  Sancroft's  papers  in  the 
Bodleian.  These  were  granted,  in  recent  times,  to  the  Incorpo- 
rated Societies  for  Church  Building,  Missions,  and  Education. 

Citations]  "  A  citation  is  a  judici.al  act,  whereby  the  de- 
fendant, by  authority  of  the  judge  (the  plaiutifi"  requesting  it), 
is  commanded  to  appear,  in  order  to  enter  into  suit,  at  a  certain 
day,  in  a  place  where  justice  is  administered."  [Burn's  Ecc. 
Law.]  They  were  read  after  the  Offertory  in  tlie  Meilisval 
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  who  know  reasons  why  they  should  not 
be  ordained  to  declare  those  reasons  to  the  Bishop. 

Excommunications]  These  are  sentences  of  ecclesiastical 
censure  passed  by  competent  authority,  that  is,  by  some  cede- 


*  See  pp.  xU — xliii. 


Sec  also  4  Geo.  IV.  c.  7G,  isi3. 


Z  2 


172 


THE  HOLY  COMMUNION. 


the  C7iurc7i,  during  the  time  of  Divine  Ser- 
vice, lut  by  the  Miidster :  nor  hy  him  any 
thing,  hut  what  is  prescribed  in  the  Sides 
of  this  BooJc,  or  enjoined  by  the  Queen,  or 
by  the  Ordinary  of  the  place ^ 

^  Then  shall  follow  the  Sermon,  or  one  of  the 
Somilies  already  set  forth,  or  hereafter  to 
be  set  forth,  by  Authority. 

T  Then  shall  the  Priest  return  to  the  Lord's 
Table,  and  begin  the  Offertory,  saying  one 
or  more  of  these  Sentences  following,  as  he 
thinh-eth  most  convenient  in  his  discretion. 

Malt.  V.  16.  "p  ET  your  light  so  sliine  before 
'-  -^  _Li    men,    that   they  may   see  your 

good  works,  and  glorify  your  Father 
\\hicli  is  in  heaven. 

Mait.vi.19,20.  Lay  not  up  for  yourselves  treasm'e 
'-'-'  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  cor- 
rupt, and  where  thieves  do  not  break 
throuifh  and  steal. 


Whatsoever    ye    would    that    men  Matt.  vii.  12. 
should  do  unto  you,  even  so  do  unto  '-  -' 

them;  for  this  is  the  Law  and  the 
Prophets. 

Not  everj^  one  that  saith  unto  me,  Matt.  vii.  21. 
Lord,  Lord,  shall  enter  into  the  King-  ^  ^ 

dom  of  heaven;  but  he  that  doeth 
the  will  of  my  Father  which  is  in 
heaven. 

ZacchfEus  stood  forth,  and  said  unto  Zulce  six.  8. 
the  Lord,  Behold,  Lord,  the  half  of  my  '-  ^ 

goods  I  give  to  the  poor;  and  if  I 
have  done  any  WTong  to  any  man,  I 
restore  four-fold. 

Who  goeth  a  warfare  at  any  time  1  Cor.  ix.  7. 
of  his   own   cost?     Who  planteth  a  '-oJ 

vineyard,  and  eateth  not  of  the  fruit 
thereof?  Or  who  feedeth  a  flock,  and 
eateth  not  of  the  milk  of  the  flock  ? 

If  we  have  sown  unto  you  sjiii-itual  1  Cor.  ix.  11. 
things,  is  it  a  great  matter  if  we  shall  ^  -^ 

reap  your  worldly  things  ? 


siastical  judge  or  ordinary.  Canon  G5  fully  explains  this  part  of 
the  rubric.     [See  also  Palmer's  Orig.  Liturg.  ii.  384.] 

And  nothing  shall  be  proclaimed']  Many  Acts  of  Parliament 
required  that  parochial  notices  respecting  purely  secular  matters 
should  be  publicly  read  in  church;  and  the  example  had  been 
followed  in  respect  to  numberless  matters  of  the  same  kind  with- 
out the  same  authority.  All  such  enactments  were  repealed  by 
7  Will.  IV.,  and  1  Vict.  c.  45,  which  thus  practically  enforced 
the  authority  of  the  rubric. 

Then  shall  follow  the  Sermon']  No  authority  is  here  given 
for  that  use  of  the  academical  gown  in  preaching  which  was  once 
so  common.  Nor  is  it  clear  whether  the  Celebrant,  if  he  is  also 
the  preacher,  is  to  lay  aside  his  Vestment.  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. 
For  a  sermon  preached  from  the  pulpit  the  Eucharistic  Vestment 
seems  scarcely  fitting,  though  it  would  be  strictly  so  if  the  ser- 
mon was  preached  from  the  altar. 

The  only  form  of  prayer  before  sermon  which  has  any  authority 
whatever  is  that  enjoined  in  the  Fifty-fifth  Canon. 

"Canon  55. 
The  form  of  a  Vrayer  to  be  used  by  all  Preachers  before 
their  Sermons. 

Before  all  Sermons,  Lectures,  and  Homilies,  the  Preachers  and 
Jlinisters  shall  move  the  people  to  join  with  them  in  Prayer  in 
this  form,  or  to  this  effect,  as  briefly  as  conveniently  they  may : 
Ye  shall  pray  for  Christ's  holy  Catholic  Church,  that  is,  for  the 
whole  congregation  of  Christian  people  dispersed  throughout  the 
whole  world,  and  especially  for  the  Churches  of  England,  Scot- 
land, and  Ireland  :  and  herein  I  require  you  most  especially  to 
pray  for  the  King's  most  excellent  Majesty,  our  Sovereign  Lord 
James,  King  of  England,  Scotland,  France,  and  Ireland,  Defender 
of  the  Faith,  and  Supreu\e  Governor  in  these  his  realms,  and  all 
other  his  dominions  and  countries,  over  all  persons  in  all  causes, 
as  well  Ecele.-iastical  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  Arch- 
bishops 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,  that  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  om*  lives  after  their  good  example ;  that  this  life  ended, 
we  may  be  made  partakers  with  them  of  the  glorious  resurrec- 
tion in  the  Ufe  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  Colleges '. 
It  was  enjoined  on  preachers  in  the  sixteenth  and  seventeenth 
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  jveekly  vehicle  for  te.",ching  sedition  and 
schism '.  It  may  be  doubted  whether  the  Bidding  Prayer  was 
ever  intended  to  be  used  for  Sermons  preached  during  the  Com- 
munion Service.  When  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  preached  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  formed  a  prominent  feature  of  the 
Liturgy  ^.     In  the  Eastern  Clnirch  the  elements  arc  prepared  in 


>  For  ancient  forms  of  this  see  Liber  Fcstivalis,  L'Estrange's  Alliance  of 
Div.  Ottices,  I^Iaskell's  Rton.  Rit.  iii.  342.  Coxe's  Forms  of  Bidding  Prayer 
with  Introduction  and  Notes.     1840. 

2  See  a  single  instance,  extending  from  p.  97  to  p.  109  of  Mr.  Coxe's 
volume. 

5  The  writer,  commonly  called  Dioiiysius  the  Areopagite,  tells  us  that 
after  the  exclusion  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."  [De  Eccles.  Uierarchia,  cap.  3.   Op.  Tom.  i.  p.  187  D.] 


THE  HOLY  COMMUNION. 


173 


ICorAx.lS.U- 

[8] 


2  Cor.  ix.  G,  7. 
[9] 


Gal.  vi.  6,  7. 
[10] 


Oal.  vi.  10. 

[11] 


1  Tim.  vi.  6,  7. 
[12] 


1  Tim.  v\.  Il- 
[13] 


Seb.  vi.  10. 
[14] 


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. 

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. 

Let  him  that  is  taught  in  the  Word 
minister  unto  him  that  teaeheth,  in 
all  good  things.  Be  not  deceived, 
God  is  not  mocked  :  for  whatsoever  a 
man  soweth  that  sliall  he  reap. 

While  we  have  time,  let  us  do  good 
unto  all  men  ;  and  specially  unto 
them  that  are  of  the  household  of 
faith. 

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. 

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  foundation 
against  the  time  to  come,  that  they 
may  attain  eternal  life. 

God  is  not  unrighteous,  that  he  will 
forget  your  works,  and  labour  that 
proeeedeth  of  love  ;  which  love  ye 
have  shewed  for  his  Name's  sake,  who 


have  ministered  unto  the  saints,  and 
yet  do  minister. 

To  do  good,  and  to  distribute,  for-  Seb.  xiii.  16. 
get  not ;  for  with  such  sacrifices  God  '-  "^ 

is  well  pleased. 

Whoso  hath  this  world's  good,  and  1  JoJin  iii.  17 
seeth    his    brother    have    need,    and  '"   '-' 

shutteth  up  his  compassion  from  him, 
how  dwelleth  the  love  of  God  in 
him  ? 

Give  alms  of  thy  goods,  and  never  Tob.  iv.  7. 
turn  thy  face    from    any  poor   man;  ^^'^ 

and  then  the  face  of  the  Lord  shall 
not  be  turned  away  from  thee. 

Be  merciful   after   thy  power.      If  Tob.  iv.  s.  9. 
thou  hast  much,  give  plenteously :  if         '-    -" 
thou  hast  little,  do  thy  diligence  gladly 
to  give  of  that  little  :  for  so  gatherest 
thou  thyself  a  good  reward  in  the  day 
of  necessity. 

He  that  hath  pity  upon   the  poor  Frov.  xix.  17. 
lendeth  unto  the  Lord :  and  look,  what         ^19] 
he   layeth  out,   it  shall  be   paid  him 
again. 

Blessed  be  the  man  tliat  provideth  Ps.  xli.  1. 
for   the    sick   and    needy :    the    Lord  ^    -' 

shall  deliver  him  in  the  time  of 
trouble. 


IT   Wliiht  these   Sentences  are  in  reading,  the  1  Cor  xvi.  1.  2. 
T,  ->,         ,  ,  ,,         /,  Rom.  xvi.  2(i. 

DeaconSy  Ctiurchioaraens,  or  oilier  j\t  per-  oal.  ii.  10. 

son  appointed  for  that  purpose,  shall  re-  vf^^,  ^^'  \,  ,. 

ceive    the   alms   for   the   poor,    and   other  Ecclus.  vii.  10. 

.  .  31   32 

devotions  of  the  people,  in  a  decent  basin,         ' 

to  be  provided  bi/  the  Parish  for  that  pur- 
pose, and  reverently  bring  it  to  the  Priest  ; 
who  shall  humbly  present  and  place  it  upon 
the  holy  Table. 


the  Pi-othesis,  the  northern  of  the  chapels  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  oflered  to  God  with  a 
Prayer  of  Oblation,  the  following  being  tliat  appointed  in  the 
liiturgy  of  St.  Chrysostom,  which  is  now  generally  used  in  the 
East  and  in  Russia : — 

"  Lord,  God  Almighty,  Only  Holy,  \Mio  receivest  the  sacrifice 
of  praise  from  them  that  call  upon  Thee  with  their  whole  heart, 
receive  also  the  supplication  of  us  sinners,  and  cause  it  to  approacli 
to  Thy  holy  Altar,  and  enable  us  to  present  gifts  to  Thee,  and 
spiritual  sacrifices  for  our  sins,  and  for  the  errors  of  the  people ; 
and  cause  us  to  find  grace  iu  Thy  sight,  that  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.  Through  the  mercies  of 
Thine  only-begotten  Son,  with  whom  Thou  art  to  be  blessed,  and 
with  the  all-lowly,  and  good,  and  quickening  Spirit,  now  and 
ever,  and  to  ages  of  ages." 

In  the  unreformed  Liturgy  of  the  Churcli  of  England,  a  short 
Anthem,  called  "  Ollertoriuni,"  was  sung  at  this  part  of  the  ser- 
vice, and  then  the  Celebrant  said  the  following  prayer: — "Ac- 
cept, O  holy  Trinity,  this  Oblation  wliich  I  otier  to  Thine  honour. 


[in  honour  of  the  Blessed  Mary  and  of  all  Thy  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 
Almighty  God,  in  the  Name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost." 

Iu  the  Communion  Office  of  1549  there  was  no  special  prayer 
connected  with  the  Obl.ation  of  the  elements ;  but  there  was  the 
following  rubric : — "  Then  shall  the  Minister  tal-e  so  much 
bread  and  wine  as  shall  suffice  for  the  persons  appointed  to 
receive  the  Holy  Communion,  laying  the  bread  upon  the  eor- 
poras,  or  else  in  the  paten,  or  in  some  other  comely  thing  -  pre- 
pared for  that  purpose :  and  pulling  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  ^,  and  setting  both  the  bread  and  wine  upon  the  altar." 


'  No  doubt  this  is  a  late  insertion. 

2  Probably  a  "  ciborium  "  was  meant. 

3  This  ancient  custom  of  mingling  a  small  quantity  of  water  with  the 
wine  is  one  which  many  good  men  have  recommended  and  pr.^cli^cd. 
Wheatley  remarks  respecting  tlie  usage;  "It  must  lie  confessed  that  liie 
mixture  has,  in  all  ages,  been  the  general  practice,  and  Tr  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  the  practice  ol 


174 


THE  HOLY  COIMMUNION. 


l>cut.  xxxii.  40. 

1  Tim.  ii.  1.  2. 
Phil.iv.  6. 

2  Sam.  xvi.  4. 
Acts  xxiv.  17. 
Ileb.  xiii.  16. 
Gal.  vi.  6. 

Ps.  XX.  1.3.  vi.  9. 
John  X.  15.  16. 
xvii.  li.  20. 


If  And  wJien  there  is  a  Commttniorit  ihe  Priest 
shall  then  place  upon  the  Table  so  much 
Sread  and  JJ^ine,  as  he  shall  think  stijfficient. 
After  ivhich  done,  the  Priest  shall  saj/, 

Let  us  pray  for  the  wliole  state  of 
Christ's  Church  militant  here  in 
earth. 

ALMIGHTY  and  everliving  Gotl, 
who  by  thy  holy  Apostle  hast 
taught  us  to  make  prayers^  and  sup- 
plications, and  to  give  thanks,  for  all 
men ;  We  humbly  beseech  thee  most 


mercifully  \_fo  accept  our  alms  and 
oblations,  and'\  to  receive  these  our 
prayers,  which  we  offer  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  con- 
fess thy  holy  Name  may  agree  in  the 
truth  of  thy  holy  word,  and  live  in 
unity,  and  godly  love.  We  beseech 
thee  also  to  save  and  defend  all  Chris- 
tian Kings,  Princes,  and  Governours ; 


If  there  le  no 
alms  or  oh' 
Intinns,  then 
shall  the 
words  [of ac- 
cepting our 
alms  and  ob- 
lations] be 
left  out  tin- 
said, 

Eph.  iv.  1 — 4. 

Rom.  X.  9,  10. 

1  Cor.  i.  10. 

2  Cor.  xiii.  11. 
John  xiii.  35. 

1  Sam.  X.  24. 
P».  cxliv.  ID. 
1  Tim.  ii.  1,  2. 
Exocl.xviii.21,  22. 
Prov.  xi.  14. 
Deut.i.  17. 


After  which  followed,  "  The  Lord  be  with  you,"  "  Lift  up  your 
hearts,"  and  the  Sauctus  with  its  Preface. 

The  substance  of  this  rubric  is  retained  in  that  which  imme- 
diately precedes  the  Prayer  for  the  Church  Militant,  and  its 
significance  was  heightened  in  the  revision  of  1661  by  the  intro- 
duction 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  shown  by  the  reverent 
method  of  "placing"  the  bread  and  wine  upon  the  Lord's 
Table ;  so  that  it  may  be  seen  they  are  placed  there  as  a  devout 
offering  to  God  of  His  creatures  of  bread  and  wine  that  He  may 
accept  them  at  our  hands  (as  the  Lord  accepted  the  five  loaves 
fi'om  His  disciples),  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 
celebrated  at  Coronations.  It  is  as  follows: — "Bless,  O  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  body." 

A  secondary  part  of  the  Offertory  is  the  collection  and  offering 
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  churchwardens  to  put  them 
"  into  the  poor  men's  box,"  it  is  doubtful  whether  they  were 
offered  upon  the  altar.  Perhaps  it  was  this  doubtful  character  of 
the  rubric  which  led  to  such  a  distinct  direction  as  that  which  wc 
now  have,  and  which  was  inserted  in  1G61.  This  direction  should 
also  regulate  the  collection  of  alms  in  Church  at  other  services. 

Tlie  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  oflered  to  God  and 
partaken  of  by  the  communicants;  and  (as  under  the  Jewish 
system)  such  materials  are  provided  by  these  who  are  to  benefit 
by  the  sacrifice.  But  since  so  small  a  quantify  of  material  is  not 
recognizable  as  an  offering  from  many  individuals,  each  supple- 
ments it  according  to  his  ability  with  an  offering  of  money  to  be 

it  was  continued  in  the  King's  Chapel,  all  the  time  that  Bishop  Andrewes 
was  dean  of  it."  "We  ought  by  no  means  to  censure  others,  who  put 
water  into  the  Cup,  for  they  have  the  consent  of  the  Church  Tatholic  of  all 
ages  with  them  in  this  particular.  This  practice  remained  universal  for  the 
first  1500  years  after  Ctirist  in  all  Churches,  excepting  that  of  Armenia. 
Pfaffius  shows  that  the  cup  of  blessing  amon^  the  Jews  did  for  the  most 
part  consist  of  wine  mixed  with  water,  and  from  thence  concludes  tliat  the 
Primitive  Church  took  this  practice  from  them,  as  it  i.s  certain  they  did 
several  others."  (Johnson,  Unhl.  Sacrif.,  Part  ii.  ch.  i.  §  iv.  vol.  ii.  p.  84.] 
"It  seems  tome  to  have  been  an  Apostolical  use,  and  very  probably  practised 
hj  Jesus  Christ  Himself;  therefore  I  cannot  but  wish  that  it  might  be 
restored."  Ilbid.p.  203.  See  also  Palmer,  Origincs  Liturg.,  chap.  iv.  §  9; 
and  Dr.  Littledale's  pamphlet,  "The  Mixed  Chalice. "J 

Symbolically  the  mixture  of  water  with  the  wine  represents  the  union 
or  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  Ilis  most  precious 
side  both  W.iter  and  Ulood. 


applied  as  alms  for  the  poor,  whom  "always  ye  have  with  yon," 
or  for  some  sacred  object  connected  with  the  work  of  Christ  and 
of  the  Church.  Such  an  offering  at  such  a  time  is  very  sig- 
nificant ;  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  comm.and  of  not  "appearing  before  Hira  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. 

In  his  Durham  Book,  Cosiu  made  a  re-arrangement  of,  and 
some  additions  to,  the  Offertory  sentences,  which  are  worth 
notice.  He  annexed  the  following  direction  to  the  printer :  — 
"  B3F  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.  The  two  from  Tobit  were  included  by 
Cosin  in  the  third  class,  but  appear  to  have  been  erased  by  the 
Revision  Committee,  though  still  printed  in  the  Prayer  Book. 

I. 

1,  2,  3,  4.  12,  13,  14,  15.  Gen.  iv.  3.  E.\od.  xxv.  2.  'Dout 
xvi.  16.     Ps.  xcvi.  7,  8.     Slark  xii.  41 ;  and  Luke  xxi.  3,  4. 


6,  7,  8,  9,  10,  11. 


II. 


IIL 


5.  16.  20.  19  [17,  18,  these  two,  from  Tobit,  erased  by  Sau- 

croft]. 

IV. 

Blessed  be  Tlion,  O  God,  for  ever.  Thine,  0  Lord,  is  the 
greatness  aiul  the  glory.  For  all  that  is  in  the  heaven  and  in 
f  lie  earth  is  Thine.  Both  riches  and  honour  come  of  Thee ;  and 
of  Thine  own  do  we  give  nnto  Thee.  As  for  me,  in  the  upright- 
ness of  my  heart  I  have  willingly  offered  all  these  things.  And 
now  have  I  seen  with  joy  Thy  people  who  are  here  present  to 
offer  willingly  unto  Thee.     1  Chron.  xxix.  11 — 13.  17. 

Another  classification  may  be  suggested,  as  follows : — 
For  general  use,  1,  2,  3,  4.  9. 12,  13. 15. 18. 
„    the  poor,  5.  17.  19,  20. 

„      „  support  of  Churches,  Clergy,  and  Missions,  G,  7,  8.  10. 
,.    special  Church  charities,  11.  14.  16. 
..    Hospitals,  20. 

§  Prayer  for  the  Church. 

Tlie  "Oremus"  of  this  prayer  is  formed  from  the  title  of  an 
ancient  prayer  for  the  living  and  the  departed,  which  was  in  use 
before  the  Ucfbrmation,  and  which  is  printed  (from  a  volume  of 
Hours  dated  1531,  and  bclongiug  to  J.  D.  Chambers,  Esq.)   in 


THE  HOLY  COMMUNION. 


175 


Tioin.  xiii.  3,  4. 

1  Pet.  ii.  13,  14. 
Phil.  i.  1,  2. 

2  Thess,  iii.  1. 
Eph.  vi   IS,  19. 
1  Tim.  iv.  12. 
Matt,  xxviii.  19, 

20. 
Acts  XX.  7. 

1  Cor.  xiv.  26.  (0. 
Neh.  viii.  2—5. 
Rev.  ii.  11. 
James  i.  19.  21. 

2  Tim.  iii.  15— 19. 
Luke  i.  74,  75. 


and  specially  thy  servant  VICTORIA 
our  Queen^  tliat  under  her  we  may 
he  godly  and  quietly  governed  :  And 
grant  unto  her  whole  Council,  and  to 
all  that  are  put  in  authority  under  her, 
that  they  may  truly  and  indifferently 
minister  justice,  to  the  purushment  of 
wickedness  and  vice,  and  to  the  main- 
tenance 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  Sacra- 
ments :  And  to  all  thy  people  give  thy 
heavenly  grace ;  and  especially  to  this 
congregation  here  present ;  that,  with 


meek  heart  and   due  reverence,  they  neb.  xiii.  s. 

.  '  •'    Ps.  cxlv.  9. 

may  hear,  and  receive  thy  holy  Word ;     ciii.  1,1— 17. 
truly  serving    thee    in    holiness    and  p^.  xxxi.  7. 
rio'hteousness  all  the  days  of  their  life.  „\"  '?—■'; 

O  J  Heh.  xi.  13.  39, 

And  we  most  humbly  beseech  thee  of    ^?-  ","■  '•  2- 
thy  goodness,  O  Lord,  to  comfort  and  ?°!:'- 1^-  ,. 

J    O  ^  ^  2  Tim.  IV.  18. 

succour  all  them,  who  in  this  transitory  •  '''''"■  "•  ^• 
life  are  in  trouble,  sorrow,  need,  sick- 
ness, 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. 


the  "  Directorium  Anglicamim  • "  [p.  53,  2nd  ed.].  Tins  prayer 
is  entitled,  "T  A  gcncrall  and  devout  prayre  for  the  goodo 
state  of  cure  moder  the  Churche  militant  here  in  erth."  The 
general  character  of  the  prayer  is  similar  to  that  of  the  pre- 
sent Church  Militant  Prayer,  but  it  ends  with  the  following 
words, — "et  omnibus  fidcllbus  vivis  et  dcfunctis,  in  terra  viven- 
tium  vitam  Efiternam  paritcr  et  regimen  concedas." 

Prefaces  of  a  similar  kind  to  that  here  ordered  were  aflS-ted  to 
each  of  the  nine  collects  for  Good  Friday  in  the  Salisbury 
Missal ;  and  the  first  of  them  began,  "  Oremus,  dilectissiini,  nobis 
in  primis  pro  ecclesia  sancta  Dei  .  .  . ,"  the  preceding  rubric 
ending,  *'  Tit  primo  pro  universali  statu  eccleslfE.'*  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  earth  "  was 
added  in  1552.  Bishop  Cosin  altei-ed  it  in  his  Durham  Book  to 
"  Let  us  ofl'er  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  latter  place  it  was  so  printed  in  all  the  Sealed 
Books,  and  it  is  so  written  in  the  duplicate  MS.  of  the  Prayer 
Book  sent  to  Ireland.  In  some  of  the  Sealed  Books  it  was,  how- 
ever, altered  to  the  present  form  by  the  correcting  Commis- 
sioners. But  it  is  still  to  be  found  printed  in  Cosin's  form  iu 
many  Prayer  Books  of  a  date  ne.ar  to  the  time  of  the  revision, 
from  which  it  may  be  concluded  that  it  was  not  altered  in  all  the 
Sealed  Books. 

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  im- 
mediately associated  with  the  act  of  Consecration,  in  1552,  and 
thrown  back  into  this  early  part  of  the  service.  At  the  same 
time,  the  commendation  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  Christ.  Bishop  Co.-sin 
wished  to  restore  the  passage  in  a  bracket,  with  a  marginal  rubric, 
as  follows  : — 

"  [And  we  commend  especially  unto  Thy  mer- 
ciful goodness  this  Congregation  which  is  here     ^'f"  "":™  '^  "» 
^  fe     o  Communion  these 

assembled  in  Thy  Name,  to  celebrate  the  Com-     words    thus     in- 

memoration    of  the   most    precious   death    and     ie°feft  out  ^"^  '" 

Sacrifice   of  Thy    Sou    and  our  Saviour  Jesus 

Christ."] 

He  also  desired  to  insert  after  the  words  '*  their  life,"  a  full 


1  It  i.s  also  found  at  fol.  192  of  t::e  I.iber  Feslivali.s  of  1515,  first  piinled 
in  US3  by  Caxtcn. 


and  definite  commemoration  of  the  departed,  after  the  pattern  of 
the  older  Liturgy,  and  as  it  had  been  adopted  in  the  Scottish 
Office  of  1637.  His  MS.  insertion  in  the  margin  of  the  Durham 
Book  is  as  follows : — ■ 

"And  we  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 
Saints,  who  have  been  the  choice  vessels  of  Thy  grace,  and  the 
Lights  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  fiiitb,  and  obedience  to  Thy  holy  com- 
mandments :  that  at  the  day  of  the  general  Resm-rcctlon,  we  and 
all  they  which  are  of  the  mystical  Body  of  Thy  Son  m.ay  be  set  on 
His  right  hand,  and  to  hear  that  his  most  joyful  voice,  '  Come, 
ye  blessed  of  My  Father,  inherit  the  kingdom  prepared  for  you 
from  the  foundation  of  the  world.'     Grant,  &c." 

A  prayer  similar  in  character  to  the  Prayer  for  tlie  Church 
Militant  is  found  in  all  Liturgies,  although  placed  in  closer  con- 
nexion with  the  Consecration  Prayer  3.  The  olyect  of  the  prayer, 
whatever  its  position,  is  to  present  a  supplication  for  all  members 
of  the  Chm-ch  at  the  time  when  the  ollering  up  the  Euchari.-.t 
makes  intercession  a  special  duty  of  love,  antl  gives  to  it  a  special 
hope  of  prevailing  power.  Condensed  as  our  present  form  of  this 
prayer  is,  yet  its  comprehensiveness  is  very  observable  j  and, 
though  it  is  brief,  it  is  as  all-inclusive  as  the  Litany.  Having 
made  the  verbal  ofl'cring  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  arrange- 
ment of  the  prayer  by  beginning  a  fresh  paragraph  for  caeli. 
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  lo 
use  the  Litany  immediately  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 


3  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  Lit  ur^-y 
of  1.543)  follows  immediately  after  the  Prayers  of  Consecration  and  Oblation. 
This  is  its  position  in  the  Liturgies  of  St.  James,  St.  Basil,  St.  Chrysostom, 
and  the  Clementine;  but  in  the  Alexandrine  Liturgy  of  St.  Mark, and  in  the 
Mozarabic  and  ancient  GalHcan  Liturgies,  the  great  Intercessory  Prayer  for 
Living  and  Dead  preceded  the  Consecration.  In  the  Latin  forms,  Roman, 
Ambrosian,  and  Anglican,  the  Commemoration  of  the  Living  preceded  Con- 
secration: that  of  the  Departed  followed  it. 

For  the  general  similarity  between  this  prayer  and  similar  ones  in  the 
Primitive  Church,  compare  Tertull.  Apol.  39,  and  St.  Cyril's  fifth  Catecheti- 
cal Lecture  on  the  mysteries. 


176 


THE  HOLY  CO:\rMlJNION. 


^  IFfien  the  Minister  giveth  warning  for  the 
celebration  of  the  holy  Communion,  [which 
he  shall  always  do  upon  the  Sunday,  or 
some  holy-day,  immediately  preceding,) 
after  the  Sermon  or  Homily  ended,  he  shall 
read  this  ^Exhortation  following. 


Lev  xxiii.  1—4 
2  Chron.  xxxv.  G, 
Rev.  iii.  20. 
Heb.  xiii.  10. 

xii.  28. 
Actsii.  41,  42. 
1  Cor.  xi.  23—25. 
Gal.  vi.  14. 
Heb.  ix.  22.  11, 

12.  X.  12.  14. 
Col.  i.  12. 
Luke  xxii    19. 
1  Cor.  ii.  24. 
Heb.  X.  2li. 
Ps.  cxvi.  12,  13. 
Eph.  V.  20. 
Heb.  xiii.  15. 
Rom.  V.  8. 
John  vi.  53—56. 
Gal.  ii.  20. 
1  Cor.  X.  1(1. 

xi.  26,  27. 
Ezek.  Iii.  18,  1!). 

1  Cor.  xi  29.  28. 

2  Cor.  xiii.  5. 
1  Cor.  xi.  31. 
Jer.  xiii.  20. 
John  xiii.  10,  11. 
Rev.  xix.  8. 
Isa.lxi.  10. 
Matt.  xxii.  1 1 — 

13. 
1  Cor.  X.  21. 
John  vi.  35.  &c. 
I  Cor.  X.  16. 

ii.  27,  28. 


D 


EARLY   beloved,  on 


-  (lay 
next  I  puipose,  through  God's 
assistance,  to  administer  to  all  such  as 
shall  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  sustenanc'e  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 
consider  the  dignity  of  that  holy  mys- 
teiy,  and  the  great  peril  of  the  un- 
worthy receiving  thereof ;  and  so  to 
search  and  examine  j'our  own  con- 
sciences, (and  that  not  lightly,  and 
after  the  manner  of  dissemblers  with 
God  ;  but  so)  that  ye  may  come  holy 
and  clean  to  such  a  heavenly  feast,  in 
the  marriage-garment  required  by  God 
in  holy  Scripture,  and  be  received  as 
worthy  partakers  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  offences  to  be 
such  as  are  not  only  against  God,  but 


Matt.  xxii.  II. 


Hag.  i.  5. 
Jsa.  viii.  20. 
John  xii.  47,  43. 
2  Tim.  iii.  16. 
Ps.  cxix.  130. 
John  iii.  19,  20. 
Eccl.  vii.  I'O. 
2  Cor.  vii.  10,  11. 
Job  xxxiv.  31.  3i 
Matt.  v.  23—26. 
Luke  xix.  8. 
Exod.  xxii.  6.  7. 
Lev.  xxvi.  40. 
Numb  V.  7. 
Josll.  vii.  19. 
Ps.  xxxii.  5. 
2  Sam.  xii.  13. 
Ps.  Ii.  2. 
Prov.  xxviii.  13 
Dan.  ix.  20, 
Malt.  in.  C. 


service  at  once,  as  indeed  tliey  do,  it  would  be  better  to  let  tbe 
Communion  follow  immediately  after  ilattins,  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  Service.  Par- 
ticular intercession  should  be  privately  made  after  the  word 
"adversity"  and  "fear,"  and  the  Priest  should  make  a  shori; 
pause,  to  allow  those  present  thus  silently  to  conmiend  to  God 
any  for  whom  they  arc  specially  bound  to  pray. 

If  it  be  tliougbt  by  any  to  be  an  omission  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  Eucharistic  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,  the  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  exan)])les:  — 

Liturgy  of  St.  James.  See  Introduction  to  this  Office,  p.  156. 
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.  Mark.  "  Give  rest  to  the  souls  of  our  fathers 
and  bretlireu  that  have  heretofore  slept  in  the  faith  of  Christ, 
O  Lord  our  God,  remen)l)ering  our  ancestors,  fathers,  patriarchs, 
propliets,  apostles,  martyrs,  confessors,  bishops,  holy  and  just 
persons,  every  spirit  that  lias  departed  in  tlie  faith  of  Christ,  and 
those  whom  to-day  we  keep  in  memory." 

Litttrgy  of  St.  Clement.  "  Let  us  commemorate  the  holy  mar- 
tyrs, that  we  may  be  deemed  worthy  to  be  partakers  of  their  trial. 
Let  us  pray  for  all  those  who  liave  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  Tlice  this  reasonable  Ser- 
vice on  behalf  of  those  who  have  departed  in  the  Faitli,  oui 
ancestors,  fathers,  ....  and  every  just  spirit  made  perfect  in 
tbe  Faith."  [From  the  Prayer  of  Oblation.]  "And  reniembcr 
all  those  that  are  departed  in  the  hope  of  the  resurrection  to 
eternal  life,  and  give  them  rest  where  the  light  of  Thy  counte- 
nance 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  mem- 
bers of  Christ,  at  tlie  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  the 
whole  Church,  departed  as  well  as  living,  in  the  Prayer  for  tlie 
Cliurch  Militant. 

THE  EXHORTATIOXS. 

Tliese  short  homilies  were  introduced  into  the  Communion 
Office  at  a  time  when  tbe  Cliurcli  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 :  tlie 
second  was  that  fearful  irreverence  towards  the  Holy  Communion 
which  arose  from  the  dreadful  principles  held  respecting  it  by  the 
Puritans:  an  irreverence  so  great  as  to  call  out  even  an  Act  of 
Parliament  for  its  suppression.     [1  Edw.  VI.  c.  1,  1517.] 

In  the  face  of  these  dangers,  and  when  Sermons  were  but 
rarely  preached  in  comparison  with  later  times,  these  Exhorta- 
tions were  placed  where  they  are,  foi  instruction  of  the  people,  as 
well  as  for  a  hortatory  purpo.<e.  Although  extremely  vahiable  as 
statements  of  doctrine,  they  are  not  so  necess.iry  in  times  when 
sermons  respecting  the  Holy  Communion  are  so  coiimion  as  Ihcy 


THE  HOLY  COMMUNION. 


177 


I  John  i.  9. 
M.itt.  V.  23. 
Numb.  V.  7. 
Luke  xix.  8. 
Matt.  vi.  14. 
Eph.  iv.  32. 
Col.  iii.  13. 
1  Cor.  xi.  29. 
John  xiii.  27. 

1  John  iii.  20. 

2  Sam.  xii.  13. 
Luke  xi.  4. 

xvii.  3,  4. 
Mark  xi.  25. 
Matt,  xviii.  34, 

35. 
Col.  iii.  13. 

1  Cor.  xi.  29. 

2  Tim.  iii.  1,  2. 
Luke  xi.  52. 
Rom.  iii.  S. 

1  Cor.  vi.  9,  10. 
Col.  iii.  8. 
1  Cor.  X.  21. 

xi.  31. 
Laf,-e  xxii.  .3—6. 

21,  22. 
Matl.  xxvii.  3— 5. 


Ilch.  X.  19-22. 

xii.  22.  24. 
1  John  iii.  20,  21. 
Itom.  xiv.  5. 
Ps.  Hi.  S. 
.lames  v.  16. 
isa.  1.4. 


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  re- 
ceiving of  the  holy  Communion  doth 
nothing  else  but  increase  your  damna- 
tion. Therefore  if  any  of  you  be  a 
blasphemer  of  God,  an  hinderer  or 
slanderer  of  his  Word,  an  adulterer,  or 
be  in  malice,  or  envy,  or  in  any  other 
grievous  crime,  repent  you  of  your  sins, 
or  else  come  not  to  that  holy  Table  ; 
lest,  after  the  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  Commu- 
nion, but  with  a  full  trust  in  God's 
mercy,  and  with  a  quiet  conscience ; 


therefore  if  there  be  any  of  vou,  who  2  Tim.  n.  24, 25. 

.  J  J        ^  Luke  xxii.  32. 

by  this  means  cannot  quiet  his  own  John  ix.  22, 23. 

•'  .  .  1  2Cor.  ii.  10,  11. 

conscience  herein,  but  renuireth  further  i^^-  "'■  2. 

^  John  xxi.  23. 

comfort  or  counsel,  let  him  come  to  me,  ^"^'^  ^-  '^• 

'  Matt.  XVI.  19. 

or  to  some  other  discreet  and  learned  ^^'"-  's. 
Minister  of  God's  Word,  and  open  his 
grief  ;  that  by  the  ministry  of  God's 
holy  Word  he  may  receive  the  benefit 
of  absolution,  together  with  ghostly 
counsel  and  advice,  to  the  quieting  of 
his  conscience,  and  avoiding  of  all 
scruple  and  doubtfulness. 

T  Or,  in  cam  he  shall  see  the  people  neglJijent 
to  come  to  fhe  holy  Communion,  instead  of 
the  former,  he  shall  use  this  Exhortation. 


D 


EARLY    beloved     brethren,  on  2  cor.  v.  20. 

'  Cant.  V.  I. 


I   intend,  by  God's  wace,  '^a.  iv.  1, : 


to  celebrate  the  Lord's  Supper:  unto  f."'""''^.-."'— 2»- 

1^^  Matt.  xxu.  2—6. 

which,  in  God's  behalf,  I  bid  you  all  ^'  ^■ 
that  are  here  present,  and  beseech  you, 
for  the  Lord  Jesus  Christ's  sake,  that 
ye  will  not  refuse  to  come  thereto, 
being  so  lovingly  called  and  bidden  by 
God  himself.  Ye  know  how  grievous 
and  unkind  a  thing  it  is,  when  a  man 
hath  prepared  a  rich  feast,  decked  his 
table  with  all  kind  of  provision,  so  that 


uow  are ;  and  they  are  out  of  character  with  the  hahits  of  a  Church 
La  whicli  tlicre  is  a  regular  celebration  of  the  Holy  Communion 
on  all  Sundays  and  Holydnys.  The  rubric  does  not  seem  to  en- 
join their  constant  u.se;  but  to  require  this  form  of  Exhortation 
to  be  used  at  those  times  when  the  Minister  thinks  it  necessary 
to  "give  warning,"  that  is,  to  exhort  his  people,  respecting  "the 
celebration  of  the  Holy  Communion ;"  and  when  so  used  they 
are  to  be  used  upon  "  the  Sunday,  or  some  Holyday  immediately 
preceding  "  that  on  which  the  celebration  is  to  take  place.  The 
tone  of  the  rubric  and  of  the  exhortations  is  plainly  fitted  to  a 
time  of  infrequent  communions. 

§  The  first  Exhortation. 

The  original  of  this  formed  part  of  the  "  Order  of  Communion  " 
set  forth  in  1518,  when  a  great  endeavour  was  being  made  to 
revive  the  practice  of  actual  Connnunion  among  the  laity.  Who 
was  its  author  is  unknown.  It  underwent  some  alterations  in 
1552,  the  most  important  of  which  was  the  omission  of  the 
following  admirable  passage  respecting  Confession  and  Charity, 
with  which  it  ended  in  1549,  "  requiring  such  as  shall  be  satisfied 
with  a  general  Confession,  not  to  be  offended  with  them  that 
doth  use,  to  their  further  satisfying,  the  auricular  and  secret 
Confession  to  the  Priest ;  nor  those  also  which  think  needful  or 
convenient  for  the  quietness  of  their  own  consciences  particularly 
to  open  their  sins  to  the  Priest,  to  be  offended  with  them  which 
are  satisfied  with  their  humble  confession  to  God,  and  the  general 
confession  to  the  Church ;  but  in  all  these  things  to  follow  and 
keep  the  rule  of  charity ;  and  every  man  to  be  satisfied  with  his 
own  conscience,  not  judging  other  men's  minds  or  acts,  whereas 
he  hath  no  warrant  of  God's  Word  for  the  same." 

In  1661  some  changes  were  made  by  Bishop  Cosin,  the  prin- 
cipal being  the  prefix  of  the  first  paragraph,  which  is  in  his 
handwriting  in  the  margin  of  the  Durham  Book. 

The  concluding  paragraph  of  this  Exhortation  is  very  im- 
portant as  indicating  thnt,  while  the  Church  of  England  advises 
fturicidar  confession  in  these  cases  [see  notes  on  Visitation  of  the 


Sick],  it  is  yet  not  considered  to  be  of  absolute  necessity  before  the 
receiving  of  the  Holy  Connnunion,  as  in  the  Roman  and  Eastern 
Churches,  whose  laity,  as  a  rule,  communicate  much  less  fre- 
quently than  do  those  of  the  Church  of  England.  It  is  per- 
mitted and  recommended,  and  perhaps  even  enjoined  to  such  as 
find  it  necessary  for  their  own  comfort;  for  in  the  Euglish  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  private  Confession  as  occasional  and 
remedial,  not  as  habitujiUy  desirable ;  as  medicine,  not  regular 
food.  In  estimating  the  teaching  of  the  Prayer  Book  on  this 
subject,  it  must  always  be  remembered  that  an  authoritative 
priestly  absolution  is  provided,  both  in  the  Communion  Office 
and  in  the  daily  Mattins  and  Evensong,  which  only  differs  from  a 
private  absolution  in  being  addressed  to  individuals  as  included  in 
a  congregation  and  not  separately.  [See  note  on  the  Absolution 
in  the  Communion  Office.]  The  prominence  given,  in  the  Re- 
vision of  1552,  to  the  Confession  and  Absolution  in  the  Daily 
Office,  and  the  intention  of  the  Church,  made  clearer  still  in  that 
of  1661,  that  they  should  be  taken  for  an  eftectual  Absolution  of 
all  fhem  that  truly  repeut  and  unfeignedly  believe,  seem  to  indi- 
cate a  wish  to  discourage  frequent  private  Confession,  by  render- 
ing it  less  necessary.     [See  p.  4.] 

Minislrii  of  Ood's  Word'\  This  docs  not  mean  that  the 
priest  is  to  read  some  part  of  the  Holy  Bible  to  the  penitent,  but 
to  give  him  the  "  benefit  of  Absolution."  In  the  language  of 
the  period,  "  God's  Word "  was  a  term  .applied  to  words  pro- 
nounced in  the  Name  and  by  the  nuthoiity  of  God,  as  well  as  to 
the  Holy  Bible.  It  was  just  coming  into  use  for  the  latter,  but 
the  former  was  its  more  established  and  popular  sense. 

§  The  second  Exhortation. 

This  Exhortation  was  inserted  in  1552,  as  Cosin  thinks  at 
the  instance  of  Bucer,  and  was  then  placed  between  the  Church 
Militant  Prayer  and  the  Ordinary  Exhortation  on  giving  warning 
of  Communion.     Baccr,  in  the  following  passage  [Censura,  c.  27], 

A  A 


178 


THE  HOLY  COMMUNION. 


Heb.  xii.  25. 
Gal.  vi.  7,  8. 
Prov.  i.  24—27. 


Matt.  vii.  12.       there  lacketh  nothmo'  but  the  guests 

Heb.  ill.  7-12.  .        .,  ,  ,      ,1  1 

1.25.38,39.     to  Sit  dowTi  ;    aiicl  yet   they  who  are 

Numb.  ix.  10.  n  x 

13.1.1x^.13.         called   (without  any  cause)   most  im- 

Acts  xvu.  30,  .'il.  '•  -  '  .  - 

Matt.  xxi.  2s,  29.  tliaukfully  refuse  to  come.      «  hich  ot 

Rom  ii.  4.  -^  i  1  n 

you  in  such  a  case  would  not  be  moyed  < 
AAho  would  not  think  a  great  injury 
and  wrong  done  unto  him  ?  Where- 
fore,  most  dearly  beloyed  in  Christ, 
take  je  good  heed,  lest  ye,  withdraw- 
ing yourselyes  from  this  holy  Supper, 
proyoke  God's  indignation  against  you. 
It  is  an  easy  matter  for  a  man  to  say, 
I  will  not  communicate,  because  I  am 
otherwise  hindered  with  worldly  busi- 
ness. But  such  excuses  are  not  so 
easily  accepted  and  allowed  before  God. 
If  any  man  say,  I  am  a  grieyous  sin- 
ner, and  therefore  am  afraid  to  come  : 
wherefore  then  do  ye  not  repent  and 
amend?  "When  God  calleth  you,  are 
ye  not  ashamed  to  say  ye  will  not 
come  ?  When  ye  should  return  to  God, 
will  ye  excuse  yourselves,  and  say  ye 
are  not  ready  ?  Consider  earnestly 
with  yourselves  how  little  such  feigned 
excuses  will  avail  before  God.  They 
that  refused  the  feast  in  the  Gospel, 
because  they  had  bought  a  farm,  or 
would  try  their  yokes  of  oxen,  or  be- 


cause they  were  married,  were  not  so 
excused,  but  counted  unworthy  of  the 
heavenly  feast.  I,  for  my  part,  shall 
be  ready;  and,  according  to  mine  Office, 
I  bid  you  in  the  Name  of  God,  I  call 
you  in  Christ's  behalf,  I  exhort  you,  as 
you  love  your  own  salvation,  that  ye 
will  be  partakers  of  this  holy  Commu- 
nion. 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  Commu- 
nion in  remembrance  of  the  sacrifice 
of  his  death,  as  he  himself  hath  com- 
manded :  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  unto  Almighty  God 
our  heavenly  Father. 


LulvC  xiv.  IG— 24. 
Matt.xxiv.45,4i=. 

1  Pet.  V.  2 

2  Cor.  V.  20. 
Jer.  1.  5. 
Heb.  ii.  3. 

x.  25. 
Luke  xxii.  70. 
Matt,  xxvii.  40. 

50. 
Acts  Iv.  12. 

1  Cor.  xi.  23—25. 
Luke  X.  U). 
Numb.  ix.  13. 
Heb   X.  38   31. 
Prov.  XX.  2. 

2  Cor.  viii.  12. 
Heb.  X.  38.  39. 
Deut.  ixxii.  29. 
2  Tim.  ii.  7. 
l>s.  ii.  12 

1  Sam.  xii.  2.1. 
1  Kings  xviii.  37 
Rum.  X.  1. 


1  Pet.  ii.  11. 

I  Cor.  X.  10. 

xi.  28. 


^  At  the  time  of  the  Celehralion  of  the  Com- 
mtinion,  the  Communicants  being  conve- 
niently placed  for  the  receiving  of  the  holy 
Sacramentj  the  Priest  shall  say  this  Ex- 
hortation. 

DEARLY  beloved  in  the  Lord,  ye 
that  mind  to  come  to  the  holy 
Communion  of  the  Body  and  Blood  of 
our  Savaour  Christ,  must  consider  how 
Saint  Paul  exhorteth  all  persons  dili- 
gently to  try  and  examine  themselves, 
before  they  presume  to  eat  of  that 
Bread,  and  drink  of  that  Cup.     For  as 


r/^  OOD  men  and  women,  y  charge  [Harieian  ms., 
LVjr  yow  by  the  Auctorjiie  of  holy 
churche,  that  no  man  nother  woman 
that  this  day  proposyth  here  to  be 
comenyd  [communicated']  that  he  go 
note  to  Godds  bord,  lase  than  he  bjdeue 
stedfastlych,  that  the  sacrament  that 
he  ys  avysyd  here  to  rescue,  that  yt  ys 


pleads  earnestly  for  frequent  Comtnuuion  : — "  Modis  omnibus 
instandum,  ut  qui  pra;scntes  sunt  communiccnt.  Scd  sunt  qui 
in  eo  nobiscum  sentiunt,  quo  autem  id  obtineant  non  veris  utun- 
tur  rationibus.  Alii  euim  eo  rarius  S.  Coenam  celebrant,  ut  in 
anno  vix  plures  quam  ter  aut  quater.  Alii  populum  qui  ad  pra;- 
dicationem  Evangelii  et  preces  confluxit  omnem  dimittunt,  ut 
Coenain  celebrent  cum  iis  tantum  qui  volunt  ea  communicarc. 
Nam  ex  eo  quod  Doiniuus  usum  liiijus  Sacramenti  comraendavit 
discipulis  suis,  ut  copremoniam  pertinentem  ad  solennem  sui  inter 
nos  celebrandam  meinoviani,  qua)  sane  a  nobis  celebrari  debet 
omni  die  Douiinico.  Item,  ei  eo  quod  Apostolus,  1  Cor.  xi. 
eanrtem  ccenam  onini  freqiuMitiori  coetui  dcputat,  et  quod  Eerlesia 
Apostolica  legitur  ita  fract  ione  panis  perseverasse,  ut  in  doctrina 
Aposlolorum,  Act.  II.;  apparct  ergo  Ecclesias  priscas  Illud  ex 
«;rta  Apostolorum  traditione  accepisse,  ut  Sacram  Ccenam  sin- 


gulis diebus  Dominicis  et  Festis,  immo  quoties  tota  conveniebat 
Ecclesia,  exliiberent." 

As  this  E.thortation  originally  stood,  it  contained  a  strong 
passage  about  the  ill  effects  of  habitually  remaining  to  "  gaze  " 
without  receiving  the  Communion,  which  shows  that  the  habit 
was  an  extremely  common  one  at  that  time.  This  paragraph, 
which  followed  the  words  "hangeth  over  your  heads  for  the 
same,"  was  crossed  out  in  Cosin's  book,  apparently  by  Sancroft,  as 
Secretary  to  the  Committee,  the  ink  being  of  the  colour  used  by 
him,  and  not  of  that  used  by  Cosin. 

§   The  third  Exhortation. 

conveniently  placed']  After  the  Offertory  sentences  the  Liturgy 
of  1549  has  this  rubric :  "  Then  so  many  as  shall  be  partakers  of 


THE  HOLY  COMMUNIOX. 


179 


Acts  ii.  38—47. 
John  vi.  08,  l9. 

54— 5C.   XV.  4. 

xvii.  20—23. 
1  Cor.  xi.  27—32. 
Acts  XX.  21. 

1  John  iv.  7—12. 
Ps.  xxvi.  6. 

1.  14. 

cxvi.  12,  13.  17. 

2  Cor.  ix.  15. 
Kev.  V.  19. 
John  iii.  13. 
J>litt.  ii.  6—8. 
Luke  xix.  10, 

i.  78.  79. 
^f!tll.  iv.  14—16, 
Col,  i.  12,  13,21, 

22. 
Gal.  iii.  26. 
Exod.  Iii.  24—27. 


See  Cypr.  de 
Laps. 


tlie  benefit  is  great,  if  with  a  true 
penitent  heart  and  lively  faith  we  re- 
ceive that  holy  Sacrament ;  (for  then 
we  spiritually  eat  the  flesh  of  Christ, 
and  drink  his  blood ;  then  we  dwell  in 
Christ,  and  Christ  in  us  ;  we  are  one 
with  Christ,  and  Christ  with  ns  ; )  so 
is  the  danger  great,  if  we  receive  the 
same  unworthily.  For  then  we  are 
guilty  of  the  Body  and  Blood  of  Christ 
our  Saviour ;  we  eat  and  drink  our  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  j  repent  you  truly  for  your 
sins  past  ;  have  a  lively  and  stedfast 
iiiith  in  Christ  our  Saviour  ;  amend 
your  lives,  and  be  in  perfect  charity 
with  all  men ;  so  shall  ye  be  meet  par- 
takers 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  man,  who  did  humble 
himself,  even  to  the  death  upon  the 
Cross,  for  us,  miserable  sinners ;  who 
lay  in  darkness  and  the  shadow  of 
death,  that  he  might  make  us  the 
children  of  God,  and  exalt  us  to  ever- 
lastingr  life.  And  to  the  end  that  we 
should  alway  remember  the  exceeding 


Godds  body  flesche  and  blode,  yn  the 
forme  of  bred ;  &  that  {wUcli)  he  re- 
ceyvythe  afterward,  ys  no  thyng  ells 
but  wyne  &  water,  for  to  dense  yowr 
mowthys  of  the  holy  sacrament.  Fur- 
thermor,  y  charge  yow  that  no  man 
uother  woman  go  to  Godds  horde  lase 
than  he  be  of  ys  synnys  clen  confessyd, 
&  for  hem  contryte ;  that  ys  to  sey 
hauyng  sorow  yn  yowT  herts,  for  yowi'e 
synnys.  Furthermore,  I  charge  yow 
yf  ther  be  eny  man  or  woman,  that 
beryth  yn  his  herte  eny  wrothe  or  ran- 
cor to  eny  of  his  evencristen  [fellow- 
Christiaii]  that  he  be  not  ther  howsolyd, 
ther  to  the  tyme  that  he  be  with  hym 
yn  j)erfyte  love  &  cheryte,  for  ho  so 
[ivhoso]  beryth  wrethe  or  evyll  wyll  j- n 
lierte,  to  eny  of  hys  evencristen,  he  ys 
note  worthy  hys  God  to  reeeyue ;  and 
yf  he  do,  he  reseyvythe  his  dampna- 
cyon,  where  he  schuld  reeeyue  his  sal- 
uacion.  Furthermore,  y  charge  yow 
that  none  of  yow  go  to  Godds  horde 
to  day,  lasse  than  he  be  yn  full  wyll  & 
purpose  for  to  sese  and  to  withstond 
the  deds  of  syu.  For  who  proposyth 
now  to  contynue  yn  syn  ajene  after 
liys  holy  tyme  he  is  note  worthy  to  re- 
eeyue his  God ;  &  yf  he  do  hyt  ys  to 
hym  grete  p)erell.  Furthermore  I 
charge  all  strangers  bothe  men  and 
women,  that  none  of  yow  go  to  godds 
horde,  yn  to  tyme  that  Je  haue  spoke 
with  me,  other  [or]  with  myn  asynys. 
Fiu'thermore,  y  charge  yow  bothe  men 


See  Hamlet  v,  1. 


the  Holy  Communion  shall  tarry  still  in  the  quire,  or  lu  some 
convenient  place  nigh  the  quire,  the  men  on  the  one  side  tind  the 
women  on  the  other  side.  All  other  (that  miud  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  Subdeacon,  and  the  "  Clerks,"  i.  e,  the 
Choristers,  might  remain  in  the  quire,  and  others  in  the  hody  of 
the  church,  during  the  celehration,  even  if  not  intending  then  to 
communicate. 

This  Exhortation,  to  be  used  at  the  time  of  the  Communion, 
appears  to  be  handed  down  in  principle,  and  partly  in  wm-ds, 
from  the  habit  of  the  unreformed  Church  of  England.  The  old 
English  form  placed  parallel  to  it '  was  evidently  known,  perhaps 
familiar,  to  those  who  wrote  it;  and  the  position  of  the  Con- 
fession and  Absolution  at  the  end  of  it  appears  to  indicate  that 
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  gener.al  habit  of  the  Church  of  England 
before  the  Reformation  or  not,  certainly  now  one  of  the  most 


1  Maskell's  Mon.  Uit.  iii.  348. 


remarkable  of  the  peculiar  features  of  the  Anglican  Communion 
Offices  is  the  anxious  carefulness  shown  by  the  Church  to  ensure 
that  communicants  shall  approach  the  Lord's  Table  after  due 
preparation  and  with  right  dispositions.  Not  only  in  the  previous 
notice,  but  in  the  course  of  the  Service  itself,  they  are  warned  of 
the  dimger  of  unworthy  Communion,  and  the  necessity  of  self- 
examination  is  insisted  upon.  The  words  of  the  Invitation  are 
also  very  emphatic  :  "  Ye  that  do  truly  and  earnestli)  repent  you 
of  your  sins."  The  lowly  self-abasement  of  the  general  confession ; 
tlie  reminder  that  turning  to  Him  "  with  hearty  repentance  and 
true  faith "  is  the  condition  of  God's  forgiveness,  and  that  our 
Saviour's  "  comfortable  words  "  are  addressed  only  to  those  who 
"  truly  turn  to  Him,"  are  all  of  the  same  character.  The  ad- 
mixture of  grave  warning  and  tender  encouragement  in  this 
Service  is  indeed  truly  wonderful.  There  is  nothing  like  it  in  the 
Offices  of  any  other  Communion,  as  (however  others  may  be,  in 
some  features,  grander  and  more  striking)  there  is  no  Service 
more  touchingly  beautiful  than  the  Communion  Service  of  the 
Church  of  England,  when  performed  as  it  ought  to  be.  This 
peculiarity  has  probably  coudueed  largely  to  the  growth  amongst 
us  of  a  feeling,  with  respect  to  Holy  Communion,  which  goes 
far  to  compensate  for  the  almost  universal  neglect  of  the  Church's 
Aa2 


ISO 


THE  HOLY  COMMUNION. 


I<uke  xxii.  19. 
John  \lu.  13. 

XV.  IJ. 
Eph.  ii   13. 18,  19. 
I  John  iii.  2. 

1  Cor.  xi.  2i—25. 
Luke  xxii.  15.  17. 

19,  20. 
Ps.  xxiii.  4,  5. 

cxvl.  13,  H. 

cxiiii.  10. 
Eeb.  xiii.  15.  20, 

21. 

2  Cor.  i.  3. 
Rev.  iv.  8. 
Lille  i.  74,  75. 


great  love  of  our  !Master,  and  only 
Saviour,  Jesus  Christ,  thus  dj^ng  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 
his  love,  and  for  a  continual  remem- 
brance of  his  death,  to  our  great  and 
endless  comfort.  To  him  therefore, 
with  the  Father  and  the  Holy  Ghost, 
let  us  give  (as  we  are  most  bounden) 
continual  thanks;  submitting  ourselves 
wholly  to  his  holy  will  and  pleasure, 
and  studying  to  serve  him  in  true  holi- 
ness and  righteousness  all  the  days  of 
our  life.     Amen. 


1  Cor.  V.  7. 

i  Cor.  vii.  10,  11. 

1  Cor.  xiii.  4 — 7. 

1  John  Iv.  7—11. 
Rom.  vi.  4.  6. 

2  Cor.  V.  14,  15. 
17. 

Mark  x.  49. 
Heb.  X.  22. 
1  Cor.  X.  16. 


Rev.  IV.  3,  4. 
Acts  xvil.  24.  23. 

31. 
Isa.  lix.  12. 
Amos  T.  12. 


T  Then  shall  the  Priest  say  to  them  that  come 
to  receive  the  holy  Communion, 

YE  that  do  truly  and  earnestly 
repent  you  of  your  sins,  and  are 
in  love  and  charity  with  your  neigh- 
bours, and  intend  to  lead  a  new  life, 
following  the  commandments  of  God, 
and  walking  from  henceforth  in  his 
holy  ways ;  Draw  near  with  faith,  and 
take  this  holy  Sacrament  to  your  com- 
fort ;  and  make  your  humble  confession 
to  Almighty  God,  meekly  kneeling 
upon  your  knees. 

%  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  people  kneel- 
ing humbly  upon  their  knees,  and  saying, 

A L:\IIGHTY  God,  Father  of  oui- 
Lord  Jesus  Christ,  JNIaker  of  all 
things.  Judge  of  all  men ;  We  acknow- 


nud  women  that  havythe  servants, 
that  je  takythe  hede  that  they  be  well 
y  gouernyd  yn  takyng  of  mets  & 
dniiks,  for  the  perell  that  may  be  fall, 
thoiow  forfeytjng  of  mets   &  drynks 

Also  je   shall  knell  adown 

apon  yowr  kneys,  seyyng  after  me, 
y  cry  God  mercy,  and  our  lady 
seynt  maiy,  &  all  the  holy  company 
of  hevyn,  &  my  gostelyche  fadyr,  of 
all  the  trespasse  of  sjti  that  y  have 
don,  in  thowte,  word,  other  [or']  yn 
dede,  fro  the  tyme  that  y  was  bore,  ya 
to  this  tyme;  that  ys  to  say  in  Pryde, 
Envy,  Wrethe,  Slowthe,  Covetyse, 
Gloteny,  &  Leeheiy.  The  v.  Com- 
mawndements,  djiiei'se  tymys  y  broke. 
The  werks  of  mercy  note  y  fulfyllj'd. 
My  V.  «Ttts  mysse  spend,  efo. 

j\Iisereatur  vestri  omnipotens  Deus, 
eic. 

Alsolutionls  forma. 

Deus  noster  Jesus  Christus,  pro  sua 
magna  misericordia,  e/e.] 


Mera   <f)6^ov  SeoO,  Kal  ttiVteo)?, 
dyairr]<;  irpocTekOere. 


Kai  Liturgies  of  SS. 
James  and  Chrf. 
SOS torn. 


T  Mis  fnilis,  ....  accedat  sacerdos  cum   suis  Salisbury  Use. 
minisfris  ad  gradum  altaris,  et  dicat  ipse 
confessionem,  diacono  assistenle  a  dexlris 
et  subdiacono  a  sinistris.     Hoc  modo  inci- 
piendo. 

ALMIGHTY  everlasting  God,  the  d^jc's  transi.  of 
_,     ,  ^        ,    ^  Hermann's  Con- 

rather  ot  our  Lord  Jesus  Chnst,     suit., ad.  1547. 

the  Maker  of  all  things,  the  Judge  of 


direction,  that  intending  commnnicants  should  signify  their 
names  to  the  Curate  beforehand,  and  to  obviate  the  necessity  of 
the  Minister  "repelling"  any.  For  there  is  more  risk  of  persons 
refraining  who  onght  to  conimuiiieate,  than  of  persons  communi- 
cating who  ought  to  refrain. 

It  should  be  observed  that  the  last  paragraph  forms  a  doxology, 
and  ought  to  be  said  as  such. 

§  The  Invitation. 
The  germ  of  this  Inntation  is  to  be  obsen-ed  in  the  above 
Exhortation  of  the  Mediaeval  Church.     It  is  first  found,  as  it 
now  stands,  in  the  "  Order  of  Communion  "  of  15 18.    It  was  no 


doubt  originally  intended  as  an  actual  invitation,  to  those  who 
were  about  to  communicate,  to  leave  the  body  of  the  congreg:i- 
tion  and  pass  into  the  chancel.  The  "  Order  of  Communion  " 
was  an  English  appendix  to  the  Latin  OfBce,  and  the  latter 
having  been  alrcidy  completed,  as  far  as  the  Communion  of  the 
Priest,  the  Invitation  of  course  (with  the  Confession,  Absolution, 
and  Comfortable  Words)  followed  the  Consecration,  instead  of 
preceding  it  as  now.  It  may  be  taken  as  a  verbal  substitute  for 
the  kiss  of  peace.  Cosin  suggested  the  words,  "  Draw  near  in 
full  assurance  of  faith,"  probably  with  the  view  of  indicating 
that  the  Invitation  is  now  for  an  approach  of  the  hc.-irt,  not  of 
the  body.     It  should  be  read  by  the  Celebrant. 


THE  HOLY  COMMUNION. 


181 


Dan.  ix.  5,  G. 
Prov.  xxiv.  9. 
Matt.  xii.  .M,  37. 
l.uke  XV.  18. 
Deut.  ix.  7. 
Rom.  ii.  8,  9. 
Job  vii.  20,  21. 

xlii.  5,  C. 
2  Cor  vii.  10.  II. 
Ezek.  xvi.  62,  03. 

xxxvi.  31,  32. 
Ps.  xxxviii.  4. 

li.  I. 
Rom.  iii.  24, 
1  John  ii.  1 
Rom.  vi.  4. 

1  Thess.  iv. 

2  Cor.  v.  14, 
1  Tim.  i.  17 


,  2.5. 
,  2.12. 
6.  13. 

15. 


Matt.  vi.  H. 
Isa. Iv.  7. 
John  iii.  10. 
2  Sam.  xii.  13. 
Acts  X.  43. 
Isa.  XXX.  18. 
Gal.  i.  4. 
1  Cor.  i.  7,  8. 
Eph.  iii.  14. 
1  Pet.  v.  10,  li. 


ledge  and  bewail  our  manifold  sins  and 
wickedness^  Which  we  from  time  to 
time  most  grievously  have  committed, 
I5y  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  merci- 
ful 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. 

T  Then  shall  tie  Friest  (or  the  Bisliop  being 
present)  stand  up,  and  turning  himself  to 
tlie  people,  pronounce  this  absolution, 

ALMIGHTY  God,  our  lieavenly 
Father,  who  of  his  great  mercj' 
hath  promised  forgiveness  of  sins  to 
all  them  that  with  hearty  repentance 
and  true  faith  turn  unto  him  ;  Have 
mercy  upon  you,  pardon  and  deliver 
you  from  aU  yom-  sins,  confirm  and 
strengthen  you  in  all  goodness,  and 
bring  you  to  everlasting  life ;  through 
Jesus  Christ  our  Lord.     Amen. 


all  men,  we  acknowledge,  and  wa 
lament  that  we  were  conceived  and 
born  in  sins,  and  that  therefore  we  be 
prone  to  all  evils  .... 

Confiteor  Deo,  beat®,   quia  peccavi  Saiisburj-  Us2. 
nimis  cogitatione,  locutione,  et  opore  : 
mea  culpa  .... 

And  we  are  sorry  for  it  with  all  our  D.iye's  transi,  oi 

llennanii'.s  Con- 

hearts suit.,  a.d.  1547. 

Have  mercy  upon  us,  most  gentle 
Father,  through  thy  Son  our  Lord 
Jesus  Christ  .... 


^  l^t   sciendum   est,  quod   quicunque   sacerdos  Salisbury  Use. 
Officium   exsequatur,   semper  episcojms  si 
jrrasens  fuerit,   ad  gradum   altaris   dicat 
Confiteor,  Misercatur,  et  Absolutionera. 

ECAUSE  our  blessed  Lord  hath  Daye's  transi.  ot 

Hermann's  Con. 

left  this  power  to  his  congrega-  s"it.,  a.»-  i54/. 
tion,  that  it  may  absolve  them  from 
sins,  and  restore  them  in  to  the  favour 
of  the  heavenly  Father,  which  being 
repentant  for  their  sins,  do  truly  be- 
lieve in  Christ  the  Lord  .... 

Misereatur  vestri  Omnipotens  Deus  Salisbury  Uss. 
et  dimittat  vobis  omnia  peccata  vestra, 
liberet  vos  ab  omni  malo,  eonservet  et 
confirmet  in  bono,  et  ad  vitam  perdu- 
cat  seternam.     Amen. 


THE  CONFESSION  AND  ABSOLUTION. 

From  the  ancient  form  of  Exhortation  given  above,  it  will  be 
Been  that  public  confession  and  absolution  before  Communion 
were  not  a  novelty  when  introduced  into  the  Order  of  Com- 
munion of  1548,  and  subsequently  into  the  full  Communion  Oliiec 
of  154-9.  There  was  indeed  a  form  of  confession  in  the  ancient 
office  (which  will  be  found  in  tlie  Appendix  to  the  Liturgy,  and 
at  p.  5),  yet  this  cannot  be  considered  as  the  Confession  of  the 
people,  but  rather  as  that  of  the  Celebrant  and  his  Ministers. 
One  was  therefore  used  by  the  people  before  their  too  rare  re- 
ception of  the  one  element  in  ante-Reformation  times,  and  this 
was  methodized  into  its  present  form  in  1548.  It  originally 
stood  after  the  Consecration,  and  referred  therefore  to  Com- 
munion only ;  but  in  1552  it  was  placed  in  its  present  position, 
probably  with  the  very  reasonable  and  pious  view  that  as  "  we 
are  imworthy  to  oifer  any  sacrifice"  to  God,  so  before  we  ofier 
that  sacrifice,  the  offering  of  which  is  our  boundeu  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  Jesua 
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,  cleaused  and  prepared  fiy  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  offer- 
ing of  the  Eucharistic  Siicrifice  by  their  leader  and  repi'csentative 
who  stands  at  the  altar. 

Both  the  Confession  and  Absolution  owe  some  expressions  to 
Hermann's  Consultation,  but  there  is  no  ground  for  supposing 
that  the  idea  of  them  was  taken  from  thence.  Hermann's  Con- 
fession is  a  long  and  homiletic  kind  of  form,  of  which  the  only 
words  at  all  similar  to  that  of  our  Olllce  aiR  those  given  above. 
What  slight  association  is  traceable  between  the  two,  may  bo 
further  seen  1)y  a  reference  to  the  note  on  the  Absolution,  in  the 
"  Order  for  the  Visitation  of  the  Sick." 

Until  1601  the  rubric  directed  the  Confession  to  be  said  "  in 
the  name  'of  those  that  are  minded  to  receive  the  Holy  Com- 
munion, 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  may  be  made  by  the  Miuister  only,"  and  that  "it  is  a 


182 


THE  HOLY  COMMUNION. 


Tsa.  xt.  I. 

Matt.  xiii.  0. 
Rev.  ii.  7. 


-S.  John  iii.  16. 


%  Then  shall  the  Priest  say. 

Hear  what  comfortable  words  our 
Saviour  Christ  saith  unto  all  that 
truly  turn  to  him. 

S.Mait.  xi.28.  /^OME  unto  me  all  that  travail  and 
\J  are  heavy  laden,  and  I  will  re- 
fresh you. 

So  God  loved  the  world,  that  he 
gave  his  only -begotten  Son,  to  the 
end  that  all  that  believe  in  him  should 
not  perish,  but  have  everlasting  life. 

Hear  also  what  S.  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. 

Hear  also  what  S.  John  saith. 

If  any  man  sin,  we  have  an  Advo- 
cate with  the  Father,  Jesus  Christ  the 
righteous;  and  he  is  the  propitiation 
for  our  sins. 


1  Tim.  i.  15. 


1  S,  John  ii.  1. 


T  After  whir  A  the  Priest  shall  proceed,  sayitig, 

tarn.  iii.  41.  Lift  uji  your  hearts. 

Answer. 

Ps  XXV.  1.  "Vfe  lift  them  up  unto  the  Lord. 

CXVIH.  I.  ^ 

cxlvii.  1.  Ti  •     A 

Priest. 

icor.  xiv.  ic.  Let  us  give  thanks  unto  our  Lord 

God. 

Answer. 

2  Thess.  i.  3.  It  is  meet  and  riglit  so  to  do. 


G' 


Hear  ye  the  Gospel.    John  iii. 

CD  so  loved  the  world  that  he  Oaye's  transi.  o. 

Hermann's  Coiv 

gave  his  only-begotten  Son,  that    suit,,  a.d.  1547 


all  which  believe  in  him,  should  ha^'e 
life  everlasting. 

T  Or  1  Tim.  i. 

This  is  a  sure  saying,  and  worthy  of 
all  embracing,  that  Jesus  Christ  came 
into  this  world  to  save  sinners. 

'i  Or  John  iii. 

The  Father  loveth  the  Son,  and 
hath  given  aU  things  into  his  hands ; 
he  that  believeth  in  the  Son  hath  life 
everlasting. 

T  Or  Acts  X. 

All  the  prophets  bear  witness  imto 
Christ,  that  all  that  believe  in  him 
receive  remission  of  their  sins  throiigh 
him. 

1.   Orl  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  Dominum. 


Salisbury  Use. 
All  ancient  Litur- 
b'ies. 

[Mozarab.  L«ve- 

ffJMJ.] 


Gratias  agamus  Domino  Deo  nos- 


tro. 


Dignum  et  justum  est. 


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,  "  ly 
one  of  the  Ministers,  or  the  Priest  himself,  both  he  and  all  the 
people  kneeling  humbly  upon  their  knees,  and  saying;."  The 
Puritans  apparently  wished  to  prevent  the  people  from  saying 
it  at  all. 

THE  COMFORTABLE  WORDS. 

Tlie  use  of  these  te.\t3  of  Scripture  is  peculiar  to  the  English 
Liturgy,  and  seems  to  have  been  derived  from  the  Consultation 
of  Archbishop  Hermann.  Before  Communion  and  after  Conse- 
cration the  Liturgy  of  St.  Mark  directs  the  42nd  Psalm  to  be 
said,  and  that  of  St.  James  has  the  23rd,  3-tth,  145th,  and  116th 
in  the  same  place.  There  is  some  analogy  between  this  custom 
and  our  own,  but  it  can  scarcely  be  considered  the  precedent 
which  led  to  the  present  usage. 

Perhaps  the  object  of  their  introduction  was  the  obvious  one 
suggested  in  the  title  of  "  comfortable  words."  that  of  confirm- 


ing the  words  of  Absolution  with  those  of  Christ  and  His  Apos- 
tles ;  and  of  holding  forth  our  Lord  and  Saviour  before  the  com- 
municants in  the  words  of  Holy  Scripture  to  prepare  them  for 
"  discerning  "  His  Body  in  the  Sacrament. 

THE  PREFACE. 

This  portion  of  the  Communion  Office  is  found  almost  word 
for  word  in  every  known  Liturgy,  in  every  part  of  the  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. 
''Aj'w  (Tx^^uei/  fas  KapSias.  *'Kxofjief  nphs  rhv  Vivpiov.  EDxaptT- 
'T-i](Tuixiv  T(^  Kvpit^.  ''Afioc  Koi  S'tKaioy,  'A\7]9ws  6L^t6y  dtrri  Kal 
i'lKaiov,  •npinoit  t€  Ka\  d(f>€t\6jx€yoy,  tri  atfe7v,  (ri  vfiveTy,  tre  (v\o- 
y€7y,  ffe  TrpocKUfuy,  tre  So^o\oyf7y,  <To\  (vxaptaTuv.  [St.  James.] 
AeViroTtt  Kupie  0e«,  UtxTfp  TrayroKptiTop.    [St.  Mark.]    ty  v[xvov(Tiy 

01  oirpavol  Twy  oupayuy,  Kal  Trntra  i]  Svvants  al/roiv fiy^eXoi, 

opxayTe^o'  [St.  James],  ic.  at  much  greater  length  than  in  the 
Western  Prefaces  .  . .    "A-)  101,  ayioi,  aytos  Kvpu  iafiaiiS,  jrX^pjit 


THE  HOLY  CO]\OIUNIO:N. 


183 


Ps.  xxix.  2. 
Hel'.  xiii    15. 
Ps.  xxxiv.  1. 
Kph.  V.  20. 
Rev.  xix.  5,  6. 


7  Then   shall    the    Friezt    furn   to    ihe  Lord's 
Table,  and  saj/, 

IT    is   very   meet,   right,    and    our 
boiinden  duty,  that  we  should  at 
all  times,  and  in  all  places  give  thanks 
Th.sew^rds  [Ko\y  ^jj^-q  thce,  O  Lord,  Holy  Father,  Al- 

rather]        must  '  J  J  j 

Trimh^'^^sun-  ^^0^*7^  Evevlastiiig  God. 

day. 

%  Here  shaV  foU  010  the  proper  Preface,  accord- 
ing to  ihe  time,  if  there  he  any  speciaJti/ 
appointed  :  or  else  immediately  shall  follow^ 

ne«^i,%.  rpHEREFORE    with    Angels   and 

Lukenifsri'i"      -*-     Archangels,    and    with    all   the 

/s^vi.'i^^'  ^''    company  of  heaven,  we  laud  and  mag- 

rcirron.*xxix.  10  ^'^fy   *%   glorious    Name  ;    evermore 

Ps7ixxii.  IS,  19.   pi-aising  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. 


VERE  dignum  et  justum  est, 
sequum  et  salutare,  nos  tibi  sem- 
per et  ubique  gratias  agere,  Dominc 
Sancte,  Pater  Omnipotens,  seterne 
Deus. 


E 


1[  Sequuntur  Pra-faliones. 


T  ideo  cum  Augelis  et  Arch- 
angelis,  cum  thronis  et  domina- 
tionibus,  cumque  omni  militia  coelestis 
exercitus,  hymnum  gloria;  tuce  canimus, 
sine  fine  dicentes  : 

Sanetus,  Sanetus,  Sanctus,  Dominus 
Deus  Saliaoth.  Pleni  sunt  coeli  et 
terra  gloria  tua  :  Osanna  in  excelsis. 
Benedictus  qui  venit  in  nomine  Domi- 
ni :  Osanna  in  excelsis. 


6  oiipawhs,  KoX  7]  yrj  tt}j  h6^T)S  (Tou.  'Clffafva  iv  rots  ui^iVrois. 
fu\oyr]^4vos  d  ^px^jJ^^vos  iv  ofS/^ari  Kvpiou'  waayya  eV  rois  l^- 
(arois.     [St.  James.] 

It  seems  more  than  probaLle  that  this  long  thanksgiving 
prayer  (the  (vxap'CTta  M  iruXv  of  Justin  Martyr.,  Apoh  i.  ch.  86), 
which,  beginning  with  the  Sursum  Corda,  ineluileJ  also  the 
Invocation  of  tlie  Holy  Spirit,  the  recitation  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  unlearned  say  Amen  at  thy  giving  of  thanks  [c'ttI  rp  a-fj 
fuXopurTia],  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  stiys,  "  It  is 
for  this  cause  that  the  Priest  before  worship  uses  words  of  intro- 
duction, and  puts  the  minds  of  the  brethren  in  preparation,  by 
saying,  'Lift  up  your  hearts;'  that  while  the  people  answer,  'We 
lift  them  up  unto  the  Lord,'  they  may  he  reminded  that  there 
is  nothing  for  them  to  think  of  except  the  Lord."  [Cyp.  de 
Orat.  20.]  St.  Cyril  of  Jerusalem,  a  century  later,  also  com- 
ments 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  high  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  househohl 
cares,  and  to  have  their  heart  in  heaven  with  the  merciful  God. 
Then  ye  answer,  '  We  lift  them  up  unto  the  Lord;'  assenting  to 
him  by  your  avowal  ....  Then  the  Priest  sav3,  '  Let  us  give 
thanks  to  the  Lord.'  For  in  good  sooth  are  vre  bound  to  give 
thanks,  that  He  has  called  us,  unworthy  as  we  are,  to  so  great 
grace ;  that  He  has  reconciled  us  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  i-ight  thing,  but  what  was  more  than 
right,  when  He  did  us  good,  and  coimted  us  meet  for  such  great 
benefits."  [Cyril.  Catech.  Lect.  xxiii.  3,  4.]  These  versicles 
are  also  referred  to  by  St.  Chrysostom  [de  Euch.,  de  Poenitential, 
by  St.  Augustine  [de  Dono  Persevcrant.  xiii.],  and  by  Caesarius 
of  Aries  [Horn.  xii.  xvi.]. 

Tlie  use  of  the  Sanctus  is  of  equally  ancient  date.  St.  Cyril 
speaks  of  its  long  Preface  in  a  passage  following  that  just  quoted, 
and  then  goes  on  to  say  :  "  We  make  mention  also  of  the  Sera- 
pliim,  whom   Isaiah,  by  the  Holy  Ghost,  beheld  encircling  tlie 


throne  of  God,  and  with  two  of  their  wings  veiling  their  coua- 
tenances,  and  with  two  their  feet,  and  with  two  flying,  who 
cried,  '  Holy,  Holy,  Holy,  Lord  God  of  Sabaoth.'  [Isa.  vi.  1. 
Kev.  iv,  8.]  For  this  cause,  therefore,  we  rehearse  this  con- 
fession of  God,  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  clioir 
and  people.  The  Celebrant  having  recited  the  Preface,  or  Intro- 
ductory part  of  this  great  act  of  Eueharistic  Thanksgiving,  the 
"Triumphal  Hymn"  itself,  as  the  Liturgies  of  St.  Basil  and  St. 
Chrysostom  call  it,  is  taken  up  by  the  whole  body  of  the  wor- 
shippers who,  as  kings  and  priests  unto  God,  join  in  that  solenni 
act  of  adoration  of  the  ever-blessed  Trinity.  To  mark  this 
Catholic  custom  the  Sanctus  itself  ought  to  be  printed  as  a 
separate  paragraph,  and  so  it  was  printed  in  1549  and  1552.  In 
choirs,  and  places  where  they  sing,  both  it  aud  the  Gloria  in 
Excelsis  ought  always  to  be  sung  in  the  same  manner  as  tha 
Creed.  In  this  our  highest,  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  fuUy 
as  we  can  its  character  of  adoring  thanksgiving. 

In  the  Primitive  and  Mediaeval  Liturgies  tho  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  .vords  were  changed  to  "  Glory  to  Thee,  O  Lord,  in  the 
higliest;"  and  the  present  termination  was  substituted  in  1552, 
thus  liisplacing  the  Hosanna  altogether. 

No  reason  can  be  assigned  for  this  deviation  from  ancient 
custom  '.  But  there  was,  perhaps,  some  popular  superstition, 
now  lost  sight  of,  which  made  it  seem  desirable  to  drop  the 
words  in  question.  The  Mirror  of  our  Lady  [a.d.  1530]  com- 
ments upon  the  Sanctus  as  then  used  in  the  following  words: 
"  This  song  Sanctus  is  the  song  of  Angels,  and  it  is  said  to  the 
Blessed  Trinity,  as  is  said  before  in  the  hynm  Te  Beum  at 
Mattins.  The  second  part  thereof,  that  is,  Benedictus,  is  taken 
from  the  Gospel,  where  the  people  on  Palm  Sunday  came  against 
our    Lord   Jesus   Christ,  and  said  to   Him  the  same   words   in 


I  In  Ihe  Clementine  Liturgy,  liowever,  the  Sanctus  and  the  llosannah 
are  i>laced  sevarate,  and  at  a  considerable  dUtance  from  each  other. 


184 


THE  HOLY  COMMUNION. 


IT  PROPER  PREFACES. 
T  Upon  Christmas  diiy,  and  seven  dai/s  after. 


Liikeii.  14.  II. 
John  i.  14. 
M.itt.  i.  20,  21. 
Lnkel.  35. 

1  Pet.ii.  22. 
Heb.  vii.  26. 

2  Cor.  V.  21. 
I  Tim.  i.  17. 


B' 


>ECAUSE  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  !Maiy  his  mother,  and  that 
without  spot  of  sin,  to  make  us  clean 
from  all  sin.  Therefore  with  Angels, 
S;c. 

\  Z'pon  Easter  day,  and  seven  days  after. 


BUT  chiefly  are  we  bound  to  praise 
thee  for  the  glorious  Resiirrection 


1  Pet.  i.  3. 
1  Cor.  XV.  19, 
Exod.  xii.  3- 
1  Cor.  T.  7. 

John  i.  29.  of  thy  Son  Jesus  Christ  our  Lord  :  for 

Heh.  ii.  14,  15.  ,    •' 

1  Cor.  XV.  55. 57.  \xe  is  the  very  Paschal  Lamb,  which 

John  VI.  47.  ^  ' 

Rev.  V.  12.  ■^yas  offered   for   us,   and   hath   taken 

away  the  sin  of  the  world ;  who  by  his 
death  hath  destroyed  death,  and  by  his 
rising  to  life  again  hath  restored  to  us 
everlasting  life.  Therefore  with  An- 
gels, 8)-o. 

If  Upon  Ascension  day,  and  seven  days  after. 


Maii.^liLH.        npHROUGH   thy  most  dearly  be- 

^"/".^ih.^":  "■    -^    lo^'cd  Son  Jesus  Christ  our  Lord ; 

John  x\^i.^24.'      ^^'^o  '^fter  his  most  glorious  Resm-ree- 

Rev.'i'.'s'.^.*'        tion    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  ^^^th  him  in 

glory.     Therefore  with  Angels,  ^c. 

7  Upon  Whitsunday,  and  six  days  after. 


John  xiv.  16.  26. 
John  xvi.  26. 
Acit  ii.  1— ♦. 


mi 


IHROUGH  Jesus  Christ  our  Lord; 
according  to  whose  most  true 
promise,  the  Holy  Ghost  came  down 
as  at  this  time  from  heaven  with  a 
sudden  great  sound,  as  it  had  been  a 
mighty  wind,  in  the  likeness  of  fiery 


PR.EFATIONES. 

Sac  prtBfatio  dieittir  indie  Nativitatis  Domini  Salisbury  Use, 
.  .  .  et  quotidie  per  iebdomadam,  et  in  die 
Circumrisionis. 


Sequens  Prcefatio  dicitur  in  die  FascTia  et  per 
totam  hebdomadam  .  .  . 


E 


T  te  quidem  omm  tempore,  sed  m  Salisbury  uso. 

,  ,.      .  ,.  ,      .      .        Greg.  Gela3. 

hac   potissimum   die   gionosnis 


prajdicare,  cum  Pascha  nostrum  im- 
molatus  est  Christus.  Ipse  enim  verus 
est  agnus  qui  abstulit  peccata  mundi, 
qui  mortem  uostram  moriendo  de- 
struxit,  et  vitam  resurgendo  reparavit. 
Et  ideo  cum  angelis,  &c. 


Sequens  Prcefatio  dicitur  in  die  Ascensionis  Do-  Salisburj'  Use. 
^ninif  et  per  octavas,   et  in  octavis^    et  in 
Dominica  infra  octavas  .  . . 


P 


ER     Christum     Dominum     nos-  saiisburj-  u»e. 

,  r\    •  i  i-  Greg.  Gelas. 

tram,    Uui   post  resurrectionem 


suam  omnibus  discij^ulis  suis  mani- 
festus  apparuit,  et  ipsis  cernentibus  est 
elevatus  in  coelum,  ut  nos  divinitatis 
suae  tribueret  esse  participes.  Et  ideo 
cum  angelis,  &c. 


Sequens  Frafatio  dicitur  in  die  FetUecostes  el  Salisbury  Use. 
per  hebdomadam  .... 


The  same  Holy  Spirit  did  once  de-  inst.  of  christian 

•'       '            ,                  ...  Man.    Paraph. 

scend  down  from  Heaven  in  the  simili-  oi  creed,  a.d. 
tude  and  likeness  of  fiery  tongues,  and 


praising  and  joying  of  His  coming.  And  so  tliey  arc  sung  here 
in  the  mass,  in  worship  of  our  Lord's  coming  in  tlie  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  P.assion,  which  is  specially  represented  in  the 
Mass."  [Mirror,  f.  clxxxviii.]  It  is  not  unlikely  that  the  last 
period  of  this  comment  gives  nn  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,  imd  is  therefore  inconsistent,  strictly  speaking,  with 
the  words  of  the  Preface. 


The  presence  of  angels  at  the  celehration  of  the  Holy  Com- 
munion has  been  believed  in  by  the  Church  from  I'rimitive 
times,  and  in  all  parts  of  the  Ciu-istian  world.  [See  1  Cor. 
xi.  10.] 

§  Proper  Prefaces. 

Besides  these  five  proper  Prefaces,  the  Sarum  Missal  had  one 
for  Epiphany  and  seven  days  after,  one  for  Ash-Wednesday  and 
Ferial  days  in  Lent,  one  for  Festivals  of  Apostles  or  Evangelists, 
and  one  for  the  Festivals  of  the  Blessed  Virgin.  The  Trinity 
Preface  was  used  on  all  the  Sundays  after  Trinity,  and  at  every 


THE  HOLY  COMMUNION. 


185 


John  xvi.  13. 
Acts  ii-  7. 

iv.  5,  0.  13. 
Horn.  XV.  16.  19. 

X.  18. 
2  Cor.  iv.  6. 
I  Pet.  i.  10.  12. 
Luke  i.  67.  78,  7S. 
John  xvii.  3. 


Deut.  vi.  4. 
Mark  xii.  32. 
Matt,  xxviil.  19. 
Acts  X.  48. 
2  Cor.  xiii.  14. 
Numb.  vi.  24— 26. 
Isa.  vi.  3. 
1  Tim.  i.  17. 


I 


Gen.  xviii.  27. 
Dan.  ix.  18. 
Luke  xviii.  13. 
Ps.  V.  7. 
Heb.  iv.  14— IS. 
Gen.  xxxii.  10. 
Luke  vii.  G,  7. 


tongues,  Hglitiug  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  Christ.     Therefore  with  Angels, 

%  Upon  the  Feast  of  Trinity  onli/. 


w 


IIO  art  one  God,  one  Lord ; 
not  one  only  Person,  but  three 
Persons  in  one  Substance.  For  that 
which  we  beheve  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,  Sfc. 

%  After  each  of  which  Prefaces  shall   imme- 
diately  he  sung  or  said, 

THEREFORE  with  Angels  and 
Archangels,  and  with  all  the 
company  of  heaven,  we  laud  and  mag- 
nify thy  glorious  Name ;  evermore 
praising  thee,  and  saying,  Holy,  holy, 
holy.  Lord  God  of  hosts,  heaven  and 
earth  are  fidl  of  thy  gloiy :  Glory  be 
to  thee,  O  Lord  most  High.     Amen. 


^  Then  shall  the  Priest,  kneeling  doicn  at  the 
Lord's  Table,  say  in  the  name  of  all  them 
that  shall  receive  the  Communion  this  Prayer 
following . 

WE  do  not  presume  to  come  to 
this  thy  Table,  O  merciful 
Lord,  trusting  in  our  own  righteous- 
ness, but  in  thy  manifold  and  great 


did  light  down  upon  all  the  Apostle.^ 
and  disciples  of  Christ,  and  inspired 
them  also  with  the  knowledge  of  all 
truth,  and  replenished  them  with  all 
heavenly  gifts  and  graces. 


Sequens  Prcefaiio  dicitur  in  die  Sanctm  Trini-  Salisbury  U«9, 
tatis  [et  in   omnibus  Dominieis  us^ue  ad 
Adventam  Domini .  .  .] 

UI    cum    Unigenito    Filio    TuO    et  Salisbury  lUe. 


a 


Greg.  Gelas. 


Spiritu  Sancto  unus  es  Deus, 
unus  es  Dominus,  non  in  unius  singu- 
laritate  Personam,  sed  in  unius  Trinitate 
Substantire.  Quod  enim  de  tua  gloria 
revelante  te  credimus,  hoc  de  Filio  tuo, 
hoc  de  Spiritu  Sancto,  sine  diflerentia 
discretiouis  seutimus  ....  una  voce 
dicentes. 

%  Hem  in  aliis  Prafationibus  conclusio, 

ET  ideo  cum  Angelis  et  Arch- 
angelis,  cum  thronis  et  domina- 
tionibiis  eumque  omni  militia  ccelestis 
excrcitus,  hj'mnum  glorise  tuse  cani- 
mus,  sine  fine  dicentes : 

Sanctus,  Sanctus,  Sanctus,  Dominus 
Deus  Sabaoth,  pleni  sunt  coeli  et  terra 
gloria  tua  ;  Osanna  in  exeelsis  ;  bene- 
dictus  qui  venit  in  nomine  Domini; 
Osanna  in  exeelsis. 

Oremua. 


DOMINE,   sancte  Pater,  omnipo-  York  Use. 
tens,  aeterne  Deus,  da  nobis  hec  Gre^.ap.  Menard, 
corpus  et  sanguinem  Filii  tui  Domini  Mozarai).  Lit. 
Dei  nostri  Jesu  Christi  ita  sumere,  ut 


wedding  celebration.  The  Liturgies  of  the  Eastern  Church  have 
but  one  invariable  Preface,  much  longer  and  fuller  than  those  of 
the  West,  throughout  the  year.  In  the  Latin  Church  the  variety 
of  Prefaces  was  anciently  much  greater  than  it  is  now.  The 
Sacramentaries  of  SS.  Leo,  Gelasius,  tind  Gregory,  which  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  "  lllatio,"  and  of  the  ancient  Galli- 
cau  Liturgies,  whose  name  for  it  is  "  Contestatio."  The  number 
was  reduced  to  ten  about  tlie  end  of  the  twelfth  century,  in  the 
English,  and  in  all  other  Western  Missals  but  the  Ambrosian  and 
the  Mozarnbic.    The  ancient  Missals  always  contained  the  musical 


notation  of  the  various  Prefaces  as  well  as  of  the  Creed,  and  tha 
Lord's  Prayer;  and  the  Intonation  of  the  Gloria  in  Exeelsis. 

§  The  Prayer  of  Humble  Access. 

Tliis  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  -'s 
similarly  placed  in  the  Scottish  Litm-gy  of  1637;  and  in  the 
present  Scottish  Office.  Archbishop  Laud  says  :  "  If  a  com- 
parison must  be  made,  I  do  think  the  order  of  the  Prayers  as 
they  now  stand  in  the  Scottish  Liturgy  to  be  the  better  and  mora 

B  B 


186 


THE  HOLY  COMMUNION. 


Rom.  X.  12. 
Ps.  c.  5. 
Heb.  xii.  2S. 
Joliti  vi.  53—58, 
1  Cor.  vi.  1 1 . 
Heb.  ix.  13,  14. 
Rev.  vii.  14. 
Jolinvi.  34. 


mercies.  We  are  not  worthy  so  mucli 
as  to  gather  Tip  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 
cf.  Syrian  Lit.  of  Ijlood,  that   our  sinful  bodies  may  be 

St.  James.  '  •> 

made  clean  by  his  liody,  and  our  souls 
washed  through  his  most  precious 
blood,  and  that  we  may  evennore 
dwell  in  him,  and  he  in  us.     Amen. 

%  When  the  Priest,  standing  before  the  Table, 
hath  so  ordered  the  Bread  and  Wine,  thai 
he  may  with  the  more  readiness  and  decency 
hreak  the  Bread  before  the  people,  and  take 
the  Cap  into  his  hands,  he  shall  say  the 
Prayer  of  Consecration,  as  followeth. 


mereamur  per  hoc  rcmissionera  pecca- 
torum  nostrorum  accipere  et  tuo  sancto 
Spiritu  replcri :  quia  tu  es  Deus,  et 
praeter  te  non  est  alius  nisi  tu  solus. 
Qui  vivis  et  rcgnas  Deus. 


agreeable  to  use  in  the  Primitive  Cliurcli ;  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,  e.'iecpt  on  the  ground  of  some  temporary  influence 
and  danger.  In  the  Liturgies  of  1518  and  1519,  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. 

In  the  Salisbury  Missal  this  Prayer  was  said  in  the  singular 
number;  but  the  York  Missal  had  it  in  the  plural  as  given 
above. 

Tlie  emphatic  sense  of  "so  to  eat"  must  not  be  overlooked  in 
the  use  of  this  Prayer.  The  sense  of  it  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  and  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 
whom  He  is  Life  unto  Life ;  and  not  after  the  manner  of  those 
to  whom  the  WORD  of  Life  Itself  is  Death  unto  Death." 

Bishop  Cosin  proposed  to  place  this  Prayer  immediately  before 
the  Communion  :  the  reasons  already  given  for  the  place  of  the 
Confession  and  Absolution  seem,  however,  to  justify  its  retention 
here. 

THE  PRAYER  OF  CONSECRATION  '. 

This  is  tlie  ceutral  portion  of  the  "  Canon  of  the  Mass"  as  it 
was  rendered  in  the  English  Liturgy  of  1549.     The  original  form 


1  The  manner  in  wliich  Bishop  Cosin  cU-sired  to  restore  tlie  ancient  mode 
of  Consecration  and  Oblation  may  be  best  seen  by  printing  his  marginal 
alterations  in  their  proper  order.  A  comparison  of  these  with  tlie  Offices  of 
1549  and  1637,  as  printed  in  the  Appendix,  will  give  a  complete  view  of  this 
Prayer. 

*'  Here  foHowelh  the  Prayer  of  Consecration. 

*'  When  the  Priest,  standing  before  the  Table,  hath  so  ordered  the  Breod 
and  Wine  that  he  may  with  the  more  readiness  and  decency  break  the  Bread 
bifore  the  people,  and  take  the  Cap  into  hts  hands,  he  shall  say  as  followeth, 

"  Almighty  God,  our  heavenly  Father,  who His  precious  death  and 

sacrifice  ....  we  most  humbly  beseech  Thee,  and  by 
thepower  of  Thy  holy  word  and  Spirit,  vouchsafe  so  to  •  ^t  these  words 
bless  and  sanctify  these  Thy  gifts  and  creatures  of  Bread  ['ook  Bread]  the 
and  Wine,  that  we  receiving  them  according  to  Tliy  Son  f^g"p„,"„  i"iio"h,l 
....  in  remembrance  of  Him,  and  to  shorr  forth  His  hands:  at  [brake  it] 
death  and  passion,  may  be  partakers  of  His  most  he  is  to  break  tite 
blessed  Body  and  Blood.  Bread:  andnt  [this 

■•  Who  in  the  same  night  that  He  was  betrayed  *took  '/.  ^?>'  ?'"'^^  '"/"^ 

_,        ,         J      ,        .,,,,,          ,          >  ii*»  liana  uiioii  it. 

Bread,  and  when  He  had  blessed,  and  given  thanks  He  At  Iheu-oriis  [too\z 

Irate  it  and  gave  it  to  His  disciples    saying    Take,  theCiiii]  the  priest 


of  the  whole  will  be  founil  iu  the  Appendix  to  the  Communion 
Office. 

When  the  Friest,  sfandinrj  hefore  the  Table']  In  the  Prayer 
Book  of  1552,  the  rubric  merely  directs  the  Priest,  after  sayini* 
tlie  Prayer  of  humble  access  "  kneulinj;  down  at  God's  Board,"  to 
say  the  Prayer  of  Consecration  standing  up.  In  the  Scottish 
Book  of  1637.  the  rubric  is  : — "  Then  the  Presbyter,  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  case  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  the  Lord's  Table,"  shall  now  stand  "before" 
it,  i.  c.,  at  the  middle  of  its  front,  facing  east,  and  having  "  so 
ordered  the  Bread  and  Wine,"  &c.,  shall,  without  changing  his 
jmsition  (for  which  there  is  no  direction),  "say  the  Prayer  of 
Consecration."  The  phrase  "  before  the  people"  means,  not  turn- 
ing towards  them,  but  (1)  In  front  of,  at  the  head  of  them,  aa 
their  representative  and  spokesman.  (2)  In  full  view  of  them, 
in  the  one  place  where  he  can  best  be  seen  by  all  present.  The 
action  of  turning  round,  or  half  round,  to  the  people,  holding  the 
Paten  in  the  left  hand,  and  breaking  the  Bread  with  the  thumb 
and  forefinger  of  the  right  hand,  is  quite  unjustified  by  the 
rubric,  and  a  kind  of  action  very  unsuitable  to  the  solemn  dignity 
with  which  this  part  of  the  Office  should  be  invested. 


eat,  this  is  My  Body  which  is  given  for  you,  doe  this 
in  remembrance  of  Me. 

"  Likewise,  after  supper,  he  took  the  Cup,  and  when 
He  had  blessed  and  given  thanks  He  gave  it  to  them, 
saying,  Drink  ye  all  of  this:  for  this  is  My  Blood  of 
the  New  Testament,  which  is  shed  for  you,  and  for 
many  for  the  remission  of  sins,  do  this  as  oft  as  ye  shall 
drink  it  in  remembrance  of  Me.    Amen. 


ix  to  tatie  Ih^  Cha'ire 
into  his  hands:  and 
aMhisisWyBlood] 
tiil'iy  his  hand  tifuiti 
evert/  t^vsxet  fbe  it 
Chalice  or  FlagonJ 
in  which  there  is 
wine  to  be  conse- 
crated. 


'*  Immediat-li/  after  shall  follow  this  Memorial,  or  Proyer  of  Oblatiin. 
"Wherefore,  O  Lord  and  heavenly  Father,  according  to  the  Institution 
of  Thy  dearly  beloved  Son,  our  Saviour  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  willL-d  and  commanded  us 
to  make:  having  in  remembrance  His  most  blessed  passion  and  sacrifice, 
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  Thy  fatherly  goodness,  mercifully  to 
accept  this  our  Sacrifice  of  praise  and  thanksgiving  :  most  humbly  beseech- 
ing Thee  to  grant,  that  by  the  merits  and  death  of  Thy  Son  Jesus  Christ, 
now  represented  unto  Thee,  and  through  faith  in  His  Blood  who  makcth 
intercession  for  us  at  Thy  right  hand,  we  and  all  Thy  whole  Church  may 
obtain  remission  of  our  sins,  and  be  made  partakers  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.] 


THE  HOLY  COMMUNION. 


1S7 


Ps.  cxix.  156. 
Rom.  V  8. 
Acts  iii.  18. 
Eph.  i.  7. 
Gal.  iii.  13. 
Isa.  liii.  10. 
Heb.  vii.  27. 

ix.  28. 

X.  10—14. 
Acts  iv.  12. 
1  John  ii.  1,  2. 
I.uke  xxii.  19,  20. 
1  Cor.  xi.  23—26. 

28. 


.  215. 


I  Cor.  «.  IC,  17. 
t.uke  XX II.  19,  20. 


(a)  Here  the 
J*riesi  is  to 
take  the  Paten 
into  his  hands : 

(b)  And  here 
to  break  the 
bread : 


ALMIGHTY  God,  our  heavenly 
Father,  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  most  blessed  Body  and  Blood : 
who,  in  the  same  night  that  he  was 
betrayed,  {a)  took  Bread ;  and,  when  he 
had  given  thanks,  (b)  he  brake  it,  and 
gave  it  to  his  disciples,  saying.  Take, 


0 


GOD  heavenly  Father,  which  of  b.  cr Com.  Pray. r 
thy  tender  mercy  didst  give 
thine  only  Son  Jesu  Christ,  to  suffer 
death  upon  the  cross  for  our  redemp- 
tion ;  who  made  there  (by  his  one  ob- 
lation once  offered)  a  full,  perfect,  and  cr,  srd  of  tph 
sufficient  sacrifice,  oblation,  and  satis-  isse. 
faction,  for  the  sins  of  the  whole  world; 
and  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,  (0  merciful  Father,)  we  beseech 
thee ;  and  with  thy  Holy  Spirit  and 
word  vouchsafe  to  bl»J*ess  and  sanc>J«- 
tify  these  thy  gifts  and  creatures  of 
bread  and  wine. 

.  .  .  .    ut    nobis   C0r>J<puS  et    San>J<guis  Salisbury  U:c. 

fiat  dilectissimi  Filii  tui  Domini  nostri 
Jesu  Cliristi. 

Qui  pridie  quam  pateretur,  accepit 
panem  in  sanctas  ac  venerabiles  manus 
suas,  et  elevatis  oculis  in  ccelum  ad  Te 
Deum   Patrem  suum    Omnipotcntem, 


Here  the  Priesf]  The  marginal  rubrics  for  tbe  manual  rites 
were  omitted  in  the  Revision  of  1553.  Tlie  two  directing  the 
Priest  to  take  the  Bread,  and  then  the  Wine,  into  his  hands, 
were  restored  in  1661,  and  the  other  three  directing  the  Break- 
ing of  the  Bread,  and  the  lajing  of  the  hand  on  the  Bread,  and 
on  the  Wiue,  were  then  first  inserted.  In  tlie  case  of  the  first 
marginal  rniiric  there  is  a  needless  and  awkward  cliange  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  conveniently  comply  with  the 
next  direction. 

And  here  to  break  the  Bread^  Tlie  breaking  the  Bread  before 
consecration,  tliough  apparently  "  most  agreeable  with  the  insti- 
tution of  Christ,"  is  peculiar  to  the  English  Rite.  In  all  other 
Liturgies  it  occurs  after  the  Consecration,  usually  after  the 
Lord's  Prayer,  with  which  the  long  Consecration  Prayer  invaria- 
bly closes,  and  shortly  before  tlie  dipping  of  a  portion  into  the 
cup  before  actual  communion,  a  rite  which  is  found  in  all  tlie 
great  Liturgies  of  East  and  West.  The  laying  of  the  right  hand 
on  each  element  during  the  utterance  of  the  words  of  consecra- 
tion is  also  pecuhar  to  the  Euglish  Rite.  It  seems  to  come  most 
nearly  in  the  place  of  the  act  of  making  the  sign  of  the  cross, 
which  in  the  uureformed  Use  the  Celebrant  did  as  he  said  the 
word  bene^dixit  over  each  element. 

that  we  receiving  these  thy  creatures  of  bread  and  wine']  In 
this  place  the  Invocation  of  the  Holy  Ghost  was  inserted  in  1519. 
This  occurs  in  every  ancient  Catholic  Liturgy  of  both  East  and 
West,  excepting  only  the  Roman,  and  those  derived  from  it  (if 
indeed  tlie  Roman  or  Petrine  family  of  Liturgies  did  not  itself 
also  originally  contain  it),  and  the  Holy  orthodox  Church  of  the 
East  has  always  thought  it  essential  to  the  act  of  consecration. 
It  was  omitted  in  1552,  probably  in  deference  to  the  scruples  of 
Bucer.  It  was  inserted  in  the  Scottish  Book  of  1637,  and  forms 
part  of  the  existing  Scottish  .and  American  Communion  Offices, 
where  it  follows  tlie  Words  of  Institution  and  tlie  Prayer  of 
Oblation,  as  in  the  Eastern  Liturgies.  The  clause  in  our  present 
Ofiice  contains  an  implied  or  oblique  invocation  of  the  Holy 
Ghost,  since  it  is  only  through  His  divine  operation  that  we, 
by  rccci\ing  God's  "creatures  of  Bread  and   Wine,"  can  "be 


made  partakers  of  Christ's  most  blessed  Body  and  Blood."  But 
we  may  be  allowed  to  wish,  with  Bishops  Horsley  and  Wilson, 
and  the  best  informed  Euglish  Divines,  that  the  direct  Invocation 
had  been  left  untouched. 

§    The  Words  of  Institution. 

The  whole  Western  Church  has  always  held  that  the  Consecra- 
tion of  the  Holy  Eucharist  is  effected  and  completed  by  the  reci- 
tation of  our  Lord's  words  of  Institution  '.  They  are  of  such 
solemn  importance,  as  bringing  our  Lord  Himself  in  to  be  the 
Consecrator  of  the  Holy  Sacrament,  that  they  should  be  uttered 
with  deliberation  and  distinctness,  the  Celebrant  taking  ample 
time  for  the  manual  gestures.  Bishop  Cosin  marked  off  as 
separate  paragraphs  the  words  beginning,  "  Who  in  the  same 
night,"  and  *'  Likewise  after  Supper : "  and  it  is  much  to  be 
wished  that  this  mode  of  printing  the  prayer  was  adopted.  The 
Sarum  rubric  for  the  pronunciation  of  the  words  "  Hoc  est  enim 
corpus  meum"  is  as  follows  : — "  Mt  debent  ista  verba  proferri  cum 
uno  spiritu  et  sub  una  prolatione,  nulla  pausatione  interposita." 

Previously  to  the  words  "  blessed  and  brake,"  the  Liturgies  of 
St.  Mark,  St.  James,  St.  Clement,  and  tliat  of  Malabar,  and  all 
the  great  Western  Liturgies,  except  the  Mozarabic,  insert  that 
"our  Lord  looked  up  to  Heaven,"  and  the  Sarura  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,  and  Mozara- 
bic, the  Liturgies  of  St.  Mark,  and  St.  Basil,  and  of  Malabar, 
insert  "  He  blessed,"  both  for  the  Broad  and  the  Cup;  the 
Liturgy  of  St.  James  and  the  Clementine  for  the  Cup  only  ;  and 
the  Liturgy  of  St.  Chrysostom  for  the  Bread  only. 

he  brake  it]  There  cannot  be  too  great  exactness  and  reverent 
formality   on   the   part   of  the   Celebrant   in  consecrating    tho 


I  On  this  subject  sec  Neale's  Introd.  to  Hist,  of  the  Holy  Eastern  Cluirch, 
III.  V.  9;  and  Freeman's  Trine.  Div.  Serv.  11.  ii.  pp.  100 — 199. 
B  11  2 


188 


THE  HOLY  COMMUNIOK 


(c)  And  here 
to  lay  his  hand 
upon  all  the 
bread. 

(d)  Here  he  is 
to  take  the  cup 
into  his  hand  : 

(e)  And  here 
to  lay  hi^  hand 
vpon  every  ves- 
sel (be  it  Cha- 
lice or  Flagon) 
in  which  there 
is  any  wine  to 
be  consecrated, 
Jlfa«.xivi.2?,  28. 


eat,  {cj  this  is  my  Body  which  is  given 
for  30U :  Do  this  in  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  Kew  Testament,  which 
is  shed  for  you  and  for  many  for  the 
remission  of  sins :  Do  this,  as  oft  as 
ye  shall  drink  it,  in  remembrance  of 
me.     Amen. 


Tibi  gratias  agens  benetj^dixit,  fregit,  ai.  Hie  jtat  sw- 
[Hic  tangat   hosliam  aiceus]   deditque 
discipulis  s\iis,  dicens,  Aceipite  et  man- 
ducate  ex  hoc  omnes. 

Hoc  est  enim  corpus  meura. 

Simili  modo  posteaquam  ccenatum 
est,  accipiens  et  hunc  praeclarum  cali- 
eem  in  sanctas  ac  venerabiles  manus 
suas,  item  Tibi  gratias  agens,  bene>J<- 
dixit,  deditque  discipulis  suis,  dicens 
Aceipite  et  bibite  ex  eo  omnes.  [Ilio 
elevet  parumper  calicem,  ita  dicens^ 

Hic  est  enim  calix  sanguinis  mei 
novi  et  jeterni  testamenti,  mysterium 
fidei,  qui  pro  vobis  et  pro  multis  effun- 
detur  in  remissionem  peccatorum. 


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  commuuicants. 
The  Priest  having,  therefore,  taken  the  Bread  into  his  hands  at 
the  words  "  took  bread,"  should  raise  his  hands  in  front  of  his 
breast,  break  the  Bread  by  seijarating  it  into  two  portions,  and 
then  hold  the  separated  portions  one  in  each  hand  in  such  a 
manner  tliat  they  may  be  visible  to  the  communicants.  He  should 
then  replace  the  fragments  on  tlie  Paten,  take  the  Paten  in  bis 
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  slightly  in  both  hands,  and,  bowing  his 
bead,  hold  it  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  after  the  Consecration  of  the  Wine  he  should 
raise  the  Chalice  slightly  in  both  hands,  and  hold  it  in  front  of  him 
whilst  saying  the  words  of  Consecration,  and  then  replace  and 
cover  it '. 

Tliis  is  the  most  solemn  part  of  the  whole  ministration  of  the 
Liturgy.  Standing  before  the  flock  of  Christ  in  the  Presence  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  com- 
mission and  authority"  [Article  xxvi.],  he  brings  into  remem- 
brance before  the  Eternal  Father  the  one  ouly  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,  '\Mio  "ever 
liveth  to  make  mtercession  for  us,"  and  ^Mio  is  the  ever-accepta- 
ble Victim  and  Propitiation  for  our  sins,  doeth  indeed  no  more 
that  which  He  pronounced  to  be  "  finished"  on  Calvary,  but  ever- 
more pleadeth  for  our  sake  that  which  then  He  did.  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  supematurally  and  spiritually)  present  on  eartli, 
in  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 
Memorial  Sacrifice  specially  appointed  by  Himself?)  "there  is 
He  in  the  midst  of  us ;"  not  so  much  as  the  accepter  (for  snch  is 


1  Covers  were  provided  for  Chalices  during  the  seventeenth  and  eighteenth 
otntuiies,  but  Chalice  veils  of  linen  are  now  generally  used. 


sometimes  mistaken  to  be  the  only  meaning  of  this  text)  as  the 
leader  and  offerer  of  our  worship,  invisibly  acting  through  His 
visible  instrument  and  representative.  The  great  and  only 
Sacrifice  once  made  can  never  be  repeated.  But  it  is  continu:JIy 
oll'cred,  i.  e.,  brought  into  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  Ilim,  by 
His  order.  Who  said,  "  Do  this  for  a  Memorial,  a  Commemora- 
tion of  Me."  Thus  the  Priest's  action  in  offering  our  Christian 
Sacrifice  may  be  described  (1)  as  the  earthly  counterpart  of  that 
which  Christ  continually  does  in  Heaven :  (2)  as  the  commemo- 
ration of  that  which,  once  for  all.  He  did  on  Calvary.  The 
Priest  makes  the  Oblation  actually  and  verbally  when  ho  says 
the  words,  "  Do  this,"  ic,  and  afterwards  verbally,  imd  with 
greater  fulness,  in  the  "  Prayer  of  Oblation"  wliich  follows  the 
actual  communion  *. 

Amen']  But  although  the  celebrating  Priest  stands  thus  before 
God  ofi'ering  up  to  Him  this  holy  Oblation,  he  does  it  in  company 
with  all  the  faithful,  at  whose  head  be  stands.  And  to  signify 
their  co-operation  with  him  in  his  great  act,  they  say  "Amen" 
to  his  Eucharistic  words  and  acts,  adopting  them  as  their  o^vn. 
On  this  point  a  venerated  writer  of  our  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  sons  of  Aaron  in  tlie  one  dispensation,  and  the  successors  of 
the  Apostles  in  the  other,  all  the  people  of  God,  with  tbe  true 
Jlelchizedec  at  their  head,  are  '  a  kingdom  of  Priests,  a  royal 
priesthood,'  and  every  one  is  a  '  king  and  priest  unto  the  Fatlier, 
to  Oder  up  spiritual  sacrifices  acceptable  to  God  by  Jesus  Clu-ist.' 
None  may  doubt  that  the  chief  of  those  spiritual  sacrifices  is  that 
wliich  causes  all  tbe  rest  to  be  acceptable, — Christ  Himself  ofli^red 
up  to  tbe  Father  by  the  offering  of  His  Body  and  Blood  in  the  Holy 
Communion.  Accordingly,  the  Christian  people  have  been  in- 
structed from  the  beginning  to  take  their  part  in  that  offering, 
by  the  solemn  Anien  especially,  wherewith  they  have  always 
responded  to  tbe  Prayer  of  Consecration.  Tlierc  is  hardly  any 
point  of  our  ritual  which  can  be  traced  more  certainly  tlian  this 
to  the  very  Apostolic  times.  Every  one  will  remember  St.  Paul's 
saying,  '  When  thou  shalt  bless  with  the  Spirit,  how  shall  be 
that  occnpieth  the  room  of  the  unlearned  say  Amen  at  thy  giving 


2  On  the  Kucharistic  Sacrifice,  see  Hickes'  *'  Christian  Priesthood,"  John- 
son's "  Unbloody  Sacrifice,"  the  Bishop  of  Brechin's  "  Theological  Defence," 
pp.  10— SO.  104;  Keble's  "Eucharistical  Adoration,"  11.36,  &c.  Many  mora 
works  might  be  named,  but  these  are  comparatively  accessible  to  the  theo- 
logical student.  See  also  the  Introduction  to  the  Communion  Ofhce,  p.  153 
of  this  work. 


THE  HOLY  COMMUNION. 


189 


^  Then  shall  the  Minister  first  receive  the  Com' 
munion  in  both  Jcinds  himself^  and  then  pro - 


\_Ad  corpus  dlcat  cum  humiliaiione  anfequam   [Salisbury  Use.] 
pereipiat. 


of  thanks,  scemg  he  understandeth  not  whiit  thou  sayest?' 
[1  Cor.  xiv.  16] — words  which,  in  a  singular  way,  bear  witness 
both  to  the  share  {r6iTos)  which  all  Christians  have  iu  the  priest- 
hood of  Melchizedec,  aud  to  the  distinction  which  nevertheless 
exists  between  those  who  might  bless,  and  laymen  (l^iwrai)  who 

were  not  permitted  to  do  so Justin  Martyr  mentions  the 

'Amen'  uttered  by  the  people  at  the  end  of  the  Consecration  as 
a  special  circumstance  of  the  Christian  Eucharist."  TertuUian, 
St.  Chrysostom,  and  St.  Ambrose  also  all  expressly  allude  to  the 
emphatic  response  of  "  Amen"  at  the  close  of  the  Consecration 
Prayer. 

THE  COMMUNION!. 

Then  shall  the  Minister  first  receive^  There  Is  no  express 
direction  as  to  the  posture  of  the  Celebrant  himself  in  receiving, 
mdess  (which  seems  hardly  lilcoly)  the  words  "  all  meekly  kneel- 


1  The  iilteiatioTis  proposed  by  Bishop  Cosin  after  the  Prayer  of  Consecra- 
tion are  here  given  as  they  stand  in  his  Durham  Book: 

Then  skull  the  Priest,  that  celebraleth,  receive  the  Holy  Communiim  in  b'llli 
kinds  upon  his  kriees,  and  when  he  taketh  the  SacranieiU  of  the  Body  of  Christ, 
he  shall  sni/, 

The  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  tlie 
remembrance  of  Christ  who  died  for  me,  and  I  feed  on  Him  in  my  heart  by 
faith  with  thanksgiving. 

j4iid  when  he  taketh  the  Sacrament  of  Christ's  Blood,  he  shall  say. 

The  Blood  of  our  Lord,  wliich  was  shed  for  me,  preserve  my  body  and 
fioul  into  everlasting  life.  Amen.  I  drink  this  for  the  remembrance  of 
Christ  who  shed  His  blood  for  me,  and  am  thankful. 

Then  shall  he  stand  up  and  proceed  to  deliver  the  Holy  Communion,  first  to 
the  Bishops,  Priests,  and  Deacons,  (if  any  he  present,)  in  both  kinds:  and  after 
to  the  people  in  due  order,  itito  the  hands  of  all  humbly  kneeling  and  so  con 
tiuuiny,  as  is  most  meet,  at  their  devotions  and  prayers  unto  the  end  of  the 
whole  Communion. 

And  when  he  delivercth  the  Sacrament  of  the  Body  of  Christ  to  any  one  he 
shall  say. 

The  Body  of  our  Lord  Jesus  Christ,  wliich  was  given  for  thee,  preserve 
thy  body  and  soul  into  everlasting  life.  [And  here  each  person  rece/viny  shall 
soy,  Amen.  Then  shall  the  priest  add],  Take  and  eat  this  for  the  remem- 
brance of  Christ  who  died  for  thee,  and  feed  on  Ilim  in  thine  heart  by  faith, 
with  thanksgiving. 

And  when  he  deliverelh  the  Cup  to  any  one  he  shtill  say. 

The  Blood  of  our  Lord  Jesus  Christ,  which  was  shed  for  thee,  preserve  thy 
body  and  soul  into  everlasting  life.  [And  here  each  person  receiving  shall 
say,  Allien.  Then  the  priest  shall  add].  Drink  this  for  the  remembrance  of 
Christ  who  shed  His  blood  for  thee,  and  be  thankful. 

If  there  be  another  Priest  or  a  Deacon  to  assist  Ihe  chief  minister,  then  shall 
hefolUiw  with  the  Cup;  and  as  ihe  chief  minister  givelh  ihe  Sacrament  of  the 
Body,  so  shall  he  give  the  Sacrament  of  the  Blood,  in  form  before  prescribed. 

If  any  Bread  or  Wine  be  wantinij,  the  Priest  is  to  cojisecraie  more,  as  is 
before  appointed,  beginning  with  [Our  Saviour  Christ  in  the  same  night]  for 
the  blessing  of  the  Bread,  and  at  [Likewise  after  Supper,  Src]  for  the  bless- 
ing of  the  Cup. 

Iti  the  Communion  lime  shall  be  sung  {where  there  is  a  Quire), 

O  Lamb  of  God  that  takest  away  the  sins  of  the  world,  have  mercy  upon 
us :  and,  O  Lamb  of  God  that  takest  away  the  sins  of  the  world,  grant  us 
Thy  peace:  together  with  some  or  all  of  these  sentences  of  holy  Scripture 
following  :— Rom.  ji\.  33;  Ps.  ciii.  1— 5  ;  Luke  i.  C8.  74,  75 ;  I  Cor.  1.  30,  31 : 
John  V.  13;  John  viii.  31,  32;  Matt.  xxiv.  13;  Luke  xii.  37,40;  John  xii 
35,  36;  Uom.  xiii.  12—14;  1  Cor.  lil.  16,  17;  1  Cor.  vi.  20;  John  xv.  8.  12; 
Eph.  V.  1,  2;  Rom.  viii.  23;  Apoc.  v.  12,  13. 

Ajid  where  there  is  no  Quire,  let  ihe  Communicants  make  use  of  the  same  at 
their  own  private  and  devout  medilalivns. 

When  all  have  commujiicated,  he  that  celebrateth  shall  return  to  the  Lord's 
Table,  and  reverently  place  upon  it  what  rcmaine'h  of  the  consecrated  elements, 
covering  the  same  with  a  fair  Linen  cloth,  and  then  say, 
The  Lord  be  with  you. 
Answer. 
And  with  thy  spirit. 
Priest. 
Let  us  pray. 
Almighty  and  evcrliving  God  ....  world  without  end.     Amen. 
2'hcn  shall  be  said  or  sung, 

Glory  be  to  God  on  high the  Father     Amen. 

[Divided  by  Cosin  into  four  paragraphs.] 

Then  Ihe  Priat  ....  blessing, 

[Benediction  as  now.] 


ing"  are  intended  to  apply  to  him  as  well  as  to  those  to  whom  he 
delivers  the  Communion.  The  usage  of  the  Cathohc  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  Chureli,  following,  no 
doubt,  herein  the  earliest  custom  (for  we  know  from  TertuUian, 
that  even  to  kneel  iu  prayer  on  a  Sunday  was  thought  unbecom- 
ing the  Christian  joyfulness  and  triumph  of  the  day),  does  not 
even  require  her  communicants  generally  to  kneel,  but  to  reve- 
rently bow  the  head.  As  will  be  seen  by  the  note  below.  Bishop 
Cosin  proposed  to  introduce  a  rubric  on  the  subject,  enjoining  the 
Celebrant  to  kneel  while  receiving,  and  to  use  the  words  he  uses  to 
others. 

The  most  ancient  form  in  the  delivery  of  the  elements  was 
"  The  Body  of  Christ,"  and  "  The  Blood  of  Christ,"  to  each  of 
which  the  people  answered  "Amen."  [Ambros.  De  Myst.  iv.  5, 
Aug.  Serm.  272.]  In  the  time  of  Gregory  the  Great  it  was 
"The  Body  of  our  Lord  Jesus  Christ  preserve  thy  soul,"  to 
which  by  the  time  of  Alcuin  and  Micrologus  [xxiii.]  was  added 
"unto  everlasting  life."  The  usual  form  in  England  appears 
to  have  been  "  The  Body  of  our  Lord  Jesus  Christ  preserve  thy 
body  and  thy  soul  unto  everlasting  life.  Amen."  After  the 
restoration  of  the  Cup  the  forms  provided  in  154S  were,  "The 
Body  of  our  Lord  Jesus  Christ,  which  was  given  for  thee,  pre- 
serve thy  body,  &c.,"  and  "The  Blood  of  our  Lord  Jesus  Christ, 
which  was  shed  for  thee,  preserve  thy  soul,  &c.,"  with  which 
compare,  "  that  our  sinful  bodies  may  be  made  clean  by  His  body, 
and  our  souls  washed  through  His  most  precious  blood,"  in  tlie 
Prayer  of  Humble  Access.  In  1549,  "  Preserve  thy  body  aiul 
soul "  was  said  in  each  case,  as  now,  probably  after  the  above 
ancient  form. 

The  ancient  words  with  which  the  Celebrant  received,  as 
directed  iu  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.  sit  niihi  remedium  sempitenunn 
in  vitam  seteruam.  Amen  :"  and,  "  Sanguis  D.  N.  J.  C.  conservet 
me  in  vitam  aiternam.  Amen.  Corpus  et  Sanguis  I).  N.  J.  C. 
custodiat  corpus  meum  et  animam  meani  in  vitam  a^ternam. 
Amen."  Hereford, — "Corpus  D.N.  J.  C.  sit  animal  mea?  reme- 
dium in  vitam  a^ternam.  Amen  :  "  and,  "  Sanguis  D.  N.  J.  C.  con- 
servet animam  nieam  in  vitam  a?ternam.  Amen."  In  the  modern 
Roman  use  it  is  only  "  custodiat  animam  meam  in  vitam  icternam. 
Amen,"  at  the  Celebrant's  reception  both  of  the  Bread  and  of 
the  Cup,  and  at  the  delivery  of  the  Bread  to  the  communicants. 

Tlie  clauses  now  subjoined  in  each  case,  "Take  and  cat,"  «&c., 
and  "  Drink  this,"  &c.,  were  in  1552  substituted  in  place  of  the 
first,  wliich  were  then  dropped  altogether,  but  were  restored  at 
the  restoration  of  the  Prayer  Book  under  Elizabeth  iu  1559, 
and  prefixed,  as  now,  to  the  new  forms. 

L'Estrange  [Alliance  of  Divine  Offices]  says: — "Excellently 
well  done  was  it  of  Q.  Elizabeth's  Beformei*s  to  link  them  both 
together  :  for  between  the  Body  aud  Blood  of  Christ  in  the 
Eucharist,  and  the  Sacramental  Commemoration  of  His  Passion, 
there  is  so  inseparable  a  league,  as  subsist  they  cannot  unless 
they  consist.  A  Sacramental  verity  of  Christ's  Body  and  Blood 
there  cannot  he,  without  the  commemoration  of  his  Death  and 


Underneath  these  alterations  of  Cosin's,  on  the  page  which  contains  the 
Prayer  of  Consecration,  tliere  is  written  the  following  note  iu  Sancroft's 
hand : — 

"  My  LL.  y«  B  B.  at  Elie  house  orderd  all  in  y"  old  method,  thus  :  First  y» 
prayer  of  Address,  "We  do  not  presume,  &c.  Aft  y«  Kubrick  When  y  priest 
stands,  &c.,  y«  prayer  of  Consecron  unalterd  (only  one  for  own,  and  Amen  at 
last),  W^  the  marginal  Rubrics.  Then  (y"  memorial  or  prayer  of  Oblation 
omitted,  and  y«  L""*  prayer)  follow  y"  Rubrics  and  Forms  of  Participation 
and  Distribution  to  y  end  of  y*  Kubrick,  when  alt  have  cbicaled,  &c.  Alto- 
gether as  in  this  book ;  only  y«  Rubrick,  In  y  Coidn  time  shall  be  sung,  S:e., 
vp'h  y*  sentences  following,  wholly  omitted.  And  y"  )•  Lords  Prayer  and 
Collect,  O  L"*  and  Ilcav.  P.,  5;c.  &c.  to  y«  end." 


190 


THE  HOLY  COMMUNION. 


John  Ti.  33.  5J. 

54. 
1  Cor.  xi.  24. 


John  TJ.  54 — 56. 
1  Cor.  xi.  20. 
Pa.  cxvi.  12,  13. 
1  Tliess  V.  23. 


ceed  io  deliver  the  same  to  the  Bisliops, 
Priests,  and  Deacons,  in  like  manner,  (if 
any  be  present,)  and  after  that  to  tJie  people 
also  in  order,  into  their  hands,  all  meel-ly 
kneeling.  And,  when  he  delivereth  the 
bread  to  any  one,  he  shall  say, 

THE  Body  of  our  Lord  Jesus  Chi-ist, 
which  was  given  for  thee^  pre- 
serve th}-  body  and  soul  unto  ever- 
lasting- life.  Take  and  eat  this  in 
remembrance  that  Christ  died  for  thee^ 
and  feed  on  him  in  thy  heart  by  faith 
Avith  thanksgiving. 

T  And  the  Minister  that  delivereth  the  Cup  to 
any  one  shall  say, 

THE  Blood  of  our  Lord  Jesus  Christ, 
wliieh  was  shed  for  thee,  pre- 
serve thy  body  and  soul  unto  ever- 
lasting life.  Drink  this  in  remem- 
brance that  Christ's  Blood  was  shed 
for  thee,  and  be  thankful. 


^  If  the  consecrated  bread  or  wine  be  all 
spent  before  all  have  Communicated,  the 
Priest  is  to  consecrate  more  according  to 
the  form  before  prescribed :  ^Beginning  at 
[Our  Saviour  Christ  in  the  same  night,  cfc.'] 
for  the  blessing  of  the  bread;  and  at  [Like- 
wise after  Supper,  ^e.']  for  the  blessing  of 
the  cup. 


AVE  in  iEteruum  sanctissima  caro 
Christi  :  mihi  ante  omnia  et  super 
omnia  summa  dulcedo.  Corjius 
Domini  nostri  Jesu  Christi  sit  mihi 
peccatori  via  et  vita.  In  No^mine 
Patris  et  Filii  et  Spiritus  Sancli. 
Amen.     Hie  sumat  corpus  .... 

IT  Deinde  ad  sanguinetn  cum  magna  devotione, 
dicens, 

AVE  in  seternum  coelestis  potus 
mihi  ante  omnia  et  super  omnia 
summa  dulcedo.  Corpus  et  Sanguis 
Domini  nostri  Jesu  Christi  prosint  mihi 
peccatori  ad  remedium  sempiternum  in 
vitam  aeternam.  Amen.  InNo>J*mine 
Patris,  et  Filii  et  Spiritus  Sancti. 
Amen.     Hie  sumat  sanrjuinem  .... 

Corpus  Domini  nostri  Jesu  Christi    [R"'"»    Sapu- 

\  ,  zandl.         Da 

custodiat    corpus    tuum    et    animam      eiirema  Vnc- 
tuam  in  vltam  Eeternam.     Amen.l 


Passion,  because  Christ  never  promised  His  mysterious  (yet  real) 
presence,  but  in  reference  to  such  comraemoratinn :  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  Repre- 
sentation," This  view  gives  to  the  latter  clause  the  character  of 
an  oblation  in  the  case  of  each  communicant. 

to  the  Sishops,  Priests,  and  Deacons^  i.  e.,  actually  taking 
part  in  the  Service,  not  when  merely  present  unofficially  among 
the  congregation.  Compare  the  Kubric  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 
16S7,  "  that  they  may  help  him  that  celehrateth." 

in  order]  i.  e.,  first  the  men  and  then  the  women,  according  to 
the  practice  usual  in  some  of  the  best-ordered  churches. 

into  their  hands]  Conmiunicants  ought  instead  of  taking  It 
with  their  fingers  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]  1548  and  1549  have,  "And  when  he 
delivereth  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  individualizing  love 
of  Christ  and  of  His  Church  for  souls.  The  large  number  of 
communicants  is  no  excuse  for  it.  The  reiuedy  for  that  difliculty 
is  to  divide  the  number  by  more  frequent  celebrations.  The 
question  was  raised  at  the  last  Eevision,  and  the  Bishops  an- 
Iwered  those  who  desired  that  it  might  "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  par- 
ticular communicant's  hand,  and  repeat  the  words  in  the  singular 
number ;  for  so  much  as  it  is  the  propriety  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."     [Cardwell,  Conf.  p.  354.] 

It  is  a  very  ancient  and  primitive  custom  for  the  communicant 
to  say  "Amen"  on  recei%-ing  the  consecrated  elements.  The 
Apostolical  Constitutions  and  St.  Cyril  [Catech.  Myst.  5.  18] 
attest  its  use  in  the  East ;  TertuUian,  Saints  Ambrose,  Augus- 
tine, 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  Autiochene 
Liturgy  of  St.  James,  and  the  Mozarabic  Liturgy,  direct  the  34th 
Psalm  to  be  sung,  a  custom  alluded  to  both  by  St.  Jerome  and 
by  St.  Cyril  of  Jerusalem. 

The  English  Liturgy  of  15 19  directed  the  clerks  "  in  the  Com- 
munion time"  to  sing  the  Agnus  Dei,  "  O  Lamb  of  God,"  &c. 

The  American  Liturgy  orders  "a  Hymn,  or  part  of  a  Hymn, 
from  the  Selection  for  the  Feasts  and  Fasts,"  &c. 

The  form  of  Communion  Service  in  the  "  Simplex  ac  pia 
deliberatio"  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  Convocati^.a,  Bishop  Cosin 
made  one  to  a  similar  effect,  as  shown  in  a  preceding  note ;  and  a 
relic  of  the  custom  still  remains  at  Durham  Cathedral,  where  a  soft 
voluntary  is  pLiyed  during  the  Comnmuion.     [See  also  p.  Ixiv.] 

If  the  consecrated  bread  or  wine  be  all  spent]     The   Com- 


THE  HOLY  COMMUNION. 


191 


%  When  all  have  communicated,  the  Minister 
shall  return  to  the  Lord's  Table,  and  reve- 
rently place  upon  it  what  remaineth  of  the 
consecrated  Elements,  covering  the  same 
with  ajair  linen  cloth. 

IT  Then  shall  the  Priest  say  the  Lord's  Prayer, 
the  people  repeating  after  him  every  Peti- 
tion, 

OUR  Father,  wliicli  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  kingdom,  The 
power,  and  the  glory.  For  ever  and 
ever.     Amen. 


Then   the  Deacon,    talcing    the    sacred    paten.  Liturgy  of  St. 
and  holding  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  ccclis; 
sanctificetur  nomen  tuum  :  ad- 
veniat  regnum  tuum :  fiat  voluntas 
tua,  sieut  in  ccelo,  et  in  terra.  Panem 
nostrum  quotidianum  da  nobis  hodie  : 
et  dimitte  nobis  debita  nostra,  sieut  et 
nos  dimittimus  debitoribus  nostris  :  et 
ne  nos  iuducas  in  tentationem :  sed 
libera  nos  a  malo.     Amen. 


munion  Office  of  1518  makes  provision  for  the  consecration  of  a 
Bccond  or  third  Chalice,  "or  more  hkewise,"  in  case  of  need 
arising  from  the  small  size  of  the  Chalices  in  use  hcfore  the 
Reformation,  when  only  the  Celebrant  partook  of  the  Cup ;  hut 
makes  no  such  provision  in  case  of  the  failure  of  the  consecrated 
Bread.  The  Liturgies  of  1549  and  1552  make  no  provision  for 
either  case.     The  present  rubric  was  added  at  the  last  Revision. 

covering  the  same  with  a  /air  linen  cloth^  The  name  for  this 
fair  linen  cloth  in  the  Westera  Church  has  always  been  the 
Corporal :  in  the  Eastern  Church  it  is  called  the  Veil.  It  is  men- 
tioned in  the  Liturgy  of  St.  Chrysostom,  and  in  the  Saeramen- 
tai-y  of  St.  Gregory  there  is  a  prayer  for  its  benediction.  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  efl'ect  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  jjlace  what  remaineth  reverently  upon  the  Lord's 
Table,  for  no  more  reverence  towards  them  would  be  needed  than 
that  respect  which  is  shown  for  every  thing  used  at  the  Holy 
Communion.  Still  less  would  there  be  reason  for  so  strikingly 
Bymbolical  a  custom  as  that  of  covering  the  Elements  that  remain 
with  a  white  linen  cloth  :  a  custom  wliich  had  alw.ays  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  [a.d.  IfiGl]  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,  believed  a  special 
sanctity  to  belong  to  the  elements  by  virtue  of  their  consecra- 
tion, and  also  believed  that  this  sanctity  belonged  to  those 
elements  whether  or  not  they  were  received  by  the  communi- 
cants. Evidence  to  the  same  effect  is  afforded  by  the  sixth  rubric 
at  the  end  of  the  office. 

The  tone  of  thought  on  this  subject  in  the  Primitive  Church  is 
also  indicated  by  a  rubric  in  the  Liturgy  of  St.  Chrysostom: 
"  Then  the  Deacon  ....  gathers  together  the  Holy  Things 
with  fear  and  all  safety  ;  so  that  not  the  very  smallest 
particle   should  fall   out,  or   he   left."     St.    Cyril   also   WTites, 

"Give  heed  lest  thou  lose  any  of  it If  any  one  gave  thee 

gold-dust,  wouldcst  thou  not  with  all  pi'ecaution  keep  it  fast, 
being  on  thy  guard  against  losing  any  of  it,  and  sufl'eriug  loss  ? 
How  much  more  cautiously  then  wilt  thou  observe  tliat  not  a 
crumb  falls  from  thee,  of  what  is  more  precloas  than  gold  and 
precious  stones."     [Catcch.  Lect.  xxiii.  21.] 


THE  PRAYERS  OF  OBLATION  AND  THANKSGIVING. 

§  The  Lord's  Prayer. 

The  repetition  of  the  Lord's  Prayer  as  the  key-note  of  oblation 
and  thanksgiving  is  a  custom  handed  down  to  us  from  the  Pi'imi- 
tive  Liturgies.  After  the  Consecration,  and  before  the  Com- 
munion, says  St.  Cyril,  "  we  say  that  Prayer  which  the  Saviour 
delivered  to  His  own  disciples,  with  a  pure  conscience  styling 
God  our  Father  ^."  [Catech.  Lect.  xxiii.  11.]  It  is  accordingly 
found  here  in  every  ancient  Liturgy,  except  that  of  St.  Clement. 
In  the  Galilean  Litnrgy  (as  now  in  the  Mozarabic  form  of  it)  the 
Lord's  Prayer  was  here  preceded  by  a  Proper  Preface,  in  the  same 
manner  as  the  Tersanctus ;  and  in  all  it  was  followed  by  the 
Enibolismus,  a  prayer  which  was  an  expansion  of  the  petition, 
"  Deliver  us  from  evil." 

The  words  of  St.  Cyril  plainly  show  that  the  Lord's  Prayer 
was  repeated,  in  this  place,  by  the  people  as  well  as  by  the  Cele- 
brant. 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"  [fol.  clxxxix],  showing  that  the  custom  of  his  day  was 
also  that  of  the  Medla!val  Church  of  England.  It  is,  however, 
certain  that  the  Galilean  Liturgy  roquiretl  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  that  Liturgy,  we  may 
conclude  that  our  present  habit  is  a  return  to  the  usage  of  the 
Primitive  Church  in  England  as  well  as  in  the  East. 

In  the  Sarura  Missal  the  Lord's  Pr.ayer  was  included  in  the 
Office  to  be  said  by  the  Clergy  in  the  vestry  after  the  Service  at 
the  Altar  was  ended.  It  is  probable,  therefore,  that  this  custom 
influenced  its  present  position — after  Coramuuion  as  well  a-s  after 
Cousceration, — the  pablic  and  the  private  recitation  of  it  being 
thus  combined. 

§   The  Prayer  of  Oblation. 

It  has  been  already  remarked,  in  the  Introduction  to  this  Office, 
that  if  there  is  any  room  for  doubt  as  to  the  completeness  of  the 
Oblation  as  made  by  the  acts  and  words  of  Consecration,  that 
doubt  may  be  entirely  dispelled  by  the  consideration  that  this 
definite  Prayer  of  Oblation  is  used  while  "  what  remaineth  of  the 


'  St.  Cyril  goes  on  to  give  the  Exposition  of  tlie  Lord's  Prayer,  which 
will  be  found  at  p.  31. 


19'. 


THE  HOLY  COMMUNION. 


Ps.  I.  14.  23. 

cxvi.  17. 
I  Pet.  ii.  5. 
Hcb.  xiii.  l.'i. 
Eph.  vi.  18. 
Heb.  ix.  22. 
Eph.  i.  7. 

V.  25—27. 
1  Cor.  i.  30. 
Rom.  viii.  32. 
Prov.  xxili.  26. 
Jiitm,  xii.  1. 
1  Cor.  vi.  20. 
Pa.  Ixv.  4. 

1  Cor.  X.  16. 
Eph.  i.  3. 
Luke  XT.  18,  19. 
Isa.  vi.  5. 

2  Cor.  viii.  12. 
Ps.  xix.  14. 

cvii,  22. 
Luke  xvii.  10. 
2  Chron.  xxx. 

19. 
Rom.  T.  8,  9. 
Eph.  ii.  18. 
Kom.  xvi.  17. 


18, 


^1  After  shall  le  said  as  foUoweth. 

OLORD  and  lieavenly  Father,  wc 
thy  Immble  servants  entirely 
desire  thy  fatherly  goodness  mercifally 
to  accept  this  our  sacrifice  of  praise 
and  thanksgiving;  most  humbly  lie- 
seeching  thee  to  grant,  that  by  the 
merits  and  death  of  thy  Son  Jesus 
Christ,  and  through  faith  in  his  blood, 
we  and  all  thy  whole  Church  may 
obtain  remission  of  our  sins,  and  all 
other  benefits  of  his  passion.  And 
here  we  offer  and  present  unto  thee, 
O  Lord,  ourselves,  our  souls  and  bodies, 
to  be  a  reasonable,  holy,  and  lively 
sacrifice  unto  thee ;  humbly  beseech- 
ing thee,  that  all  we,  who  are  par- 
takers of  this  holy  Communion,  mny 
be  fidfiUed  with  thy  grace  and  heavenly 
benediction.  And  although  we  be 
unworthy,  through  our  manifold  sins, 
to  offer  unto  thee  any  saci-ifice,  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  unit}' 
of  the  Holy  Ghost,  all  honour  and 
glorj^  be  unto  thee,  O  Father  jU mighty, 
vforld  without  end.     Amen. 


ri^E  iffitur,  clementissime  Pater,  per  Salisbury  u.e. 

■  ^  ^  ^  Canon. 

_L  Jesum  Christum  Filium  tuum 
Dominum  nostrum,  supplices  rogamns 
ac  petimus  uti  accepta  habeas  ct 
benediuas  h;pc  do>J<na,  hfcc  mu^nera, 
hjec  san^cta  sacriticia  illibata,  .  .  . 
pro  quibus  tibi  offerimus  vel  qui  tibi 
offerunt  hoc  sacrificium  laudis  .  .  . 


Supplices  te  rogamus  .  .  .  ut  quot- 
quot  ex  hac  Altaris  partieipatione  sacro- 
sanctum  Filii  tui  corpus  et  sanguinem 
sumpserimus,omni  benedietione  ccelesti 
et  gratia  repleamur.  .  .  . 


.  .  .  .  non  ajstimator  meriti,  scd  venife, 
qusesumuSjlargitor  admitte.  Per  Chris- 
tum   Dominum   nostrum Per 

ipsum  et  cum  ipso  et  in  ipso  est  til^i 
Deo  Patri  Omnipotenti  in  uuitate 
Spiritus  Sancti  omnis  honor  et  gloria. 
Per  omnia  ssecula  sfeeulorum.     Amen. 


consecrated  Elements "  is  staiuling  upon  the  Lord's  Table. 
While  that  whicli  has  just  been  caUed  many  times  tlie  Body  and 
Blood  of  our  Lord  Jesus  Christ,  and  as  such  "reverently"  placed 
ou  the  Lord's  Table,  and  covered  "  with  a  fair  linen  eloth,"  still 
remains  there,  the  Celebrant  solemnly  beseeches  our  Lord  and 
Heavenly  Father  to  accept  "  this  our  sacrifice  of  praise  and 
thanksgiving,"  that  is,  our  Eueharistic  Sacrifice ;  and  he  further 
says,  th.at  though  wc  are  unworthy  to  offer  any  sacrifice  what- 
ever, vet  this  one  it  is  our  houndeu  duty  to  oiler  to  God,  WTiom 
we  pray  to  jiardon  our  unworthiuess,  and  accept  us  and  our  work 
through  Christ. 

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  l.,iturgies  [see  Appendix] — before  instead  of 
after  the  administration.  Bishop  Cosin  has  this  reniark.iblc  note 
on  the  subject :  "  Certainly  it"  (the  above  arrangement)  "  was  the 
better  and  more  uatural  order  of  the  two;  neither  do  I  know 
whether  it  were  the  printer's  negligence  or  no  thus  to  displace  it. 
....  I  have  always  observed  my  lord  and  master,  Dr.  Overall, 
to  u-sc  this  Oblation  in  its  right  place,  when  he  had  consecrated 
the  Sacrament,  to  make  an  oll'ering  of  it  (as  beiug  the  true  public 
Sacrifice  of  the  Church)  unto  God;  that  'by  the  merits  of 
Christ's  death,'  which  was  now  commemorated,  'all  the  Church  ' 
of  Gud  might  receive  mercy,  &e.,  as  in  tliis  prayer;  and  that 
when  that  was  done  he  did  communicate  the  people,  and  so  end 
with  the  thanksgiving  following  hereafter.  If  men  would  con- 
sider the  nature  of  this  Sacrament,  how  it  is  the  Christian's 
Sacrifice  also,  they  could  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."  [Works,  v. 
1M.J 


Dr.  Overall,  it  should  be  remembered,  was  Bishop  of  Norwich, 
and  was  the  author  of  the  latter  portion  of  the  Catechism  relat- 
ing to  the  Sacraments.  Tliorudike  also  [Just  Weights,  ch.  22] 
s,ays,  "That  Memorial  or  I'rayer  of  Oblation  is  certainly  more 
proper  there  (immediately  after  the  Prayer  of  Consecration)  than 
after  the  Communion."  The  suggestions  submitted  to  the  Ke- 
visers  of  1661  included  the  proposal  of  a  "Memorial  or  Prayer 
of  Oblation,"  much  resembling  that  of  151!t,  to  follow  imme- 
dliitcly  the  words  of  Consecration.  Its  displacement  was,  we 
cannot  doubt  (if  not,  as  Cosin  suggests,  accidental),  one  of  those 
alterations  which  Bislioj)  Horsley,  in  his  wcll-kuowu  letter  to  the 
Kev.  .1.  Skinner,  on  the  subject  of  the  Scotch  Liturgy,  condemns 
as  made  "  to  humour  tlie  Calvinists,"  and,  "  in  his  opinion,  much 
for  the  worse." 

That .  ...  we  and  all  thy  whole  Chureh'\  Tlie  double  supplica- 
tion is  here  to  be  noticed.  The  prayer  is  that  (1)  "we"  and  (2) 
"  all  Thy  tchole  Church,"  and  it  is  also  that  "  we  may  obtain 
remission  of  our  sins,"  and  that  "all  Thy  whole  Church"  in.ay 
receive  "  all  other  lenefils  of  His  passion."  Tlie  latter  phrase 
looks  towards  the  ancient  theory  of  the  Church  that  the  blessed 
Sacraineut  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  yet  feared 
lest  no  gate  should  be  left  open  by  which  tlie  intention  of  such 
commemoration  could  enter.  One  is  reminded  of  the  ancient 
Litany  supjilication,  "  By  Thine  unknown  suflerings." 

Tliis  view  is  confirmed  by  the  words  of  Andrewes  and  Cosin. 
"  Where,"  says  the  latter,  "  by  all  the  whole  Church  is  to  bo  un- 
derstood, as  well  those  tiiat  have  been  heretofore,  and  those  that 
shall  be  hereafter,  as  those  that  are  now  the  present  members  of 
ii The  virtue  of  this  Sacrifice  (whicii  is  here  in  this  prayer 


THE  HOLY  COMMUNION. 


193 


Eph.  V.  20. 
2Cor.  ix.  15. 
.Matt.  V.  C. 
Ps.  Jtxiii.  1— (!. 
Jolin  vi.  51.  53  — 

5?. 
I  Pet.  ii.  7. 
John  X.  11. 

sv.  13.  14. 
Rom.  viii.  .:.♦. 
1  Cor.  X.  16,  17. 
Rom.  xii.  4.  5. 
Epll.  V.  3()'.  32. 

iv.  15,  16. 

1  Pet.  i.  3,  4. 
Col.  i.  12—14. 
John  XV.  9,  If. 
Eph.  vi.  24. 

2  Cor.  xii,  9. 
Acts  ii.  42. 

1  John  i.  3.  7 

ii.  24. 

lii.  6. 
Eph.  ii.  10. 

iii.  20,  21. 


Cuke  ii.  14. 
Matt.  xxi.  9. 
1  Chron.  xxix.  13, 
Neh.  ix.  5. 
Ps.  Ixxxvi.  9. 

civ.  31. 
Rev.  xi.  17 


7  Or  this. 

ALMIGHTY  and  everliving  God, 
we  most  heartily  thank  thee,  for 
that  thou  dost  vouchsafe  to  feed  us, 
who  have  duly  received  these  holy 
raj'steries,  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  mystical  body  of  thy  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  aU  honour  and 
glory  world  without  end.     Amen. 

*S,   Tlien  shall  he  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  thj'  great  glory. 


r  A  LMIGHTYandeverlastingGod,  tgay^|<--i-^ 
Lirx.  we  give  thanks  to  thy  exceed-  »""-.  "•  i^'J 
ing  goodness,  because  thou  hast  fed  us 
with  the  body  of  thy  only-begotten 
Son,  and  given  to  us  this  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  trae  faith  thy 
grace,  remission  of  sins,  and  commu- 
nion 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.] 


AOs.A   iv  vi/fi'o-TOt?  Qe'I),  Kal  eVi.  7*/?  .. v„,if  i„»„i, - 
elpjimj,  iv  av6pQ}iroi<;  evSoKia.     Alvov-  *^°d,in.Mus!'Brit. 
fiev  ere,    euXoyov/xev   ere,  TTpoa-Kvvov/xev 
ere,     So^oXoyov/j,€V    ae,     ev)(apicrTov/J.ev 
aoi,  81a  Ttjv  fieydXTjv  aov  Bo^ap,  Kvpie 


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  lire  and  die  in  the  faith  of  Christ."  [Works, 
V.  351.  517.] 

So  too  Bishop  Andrewes,  to  whom  Cosin  [ibid.]  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  appliable 
only  to  divine  worship.  The  sacrifice  of  Cheist's  death  did 
succeed  to  the  sacrifices  of  the  Old  Testament.  The  sacrifice  of 
Cheist'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  apostles,  martyrs,  and  confessors,  and  all 
(because  we  are  all  members  of  one  body) :  these  no  man  will 
deny. 

"  In  a  word,  we  hold  with  St.  Augustine,  in  the  very  same 
chapter  which  the  Cardinal  citeth  :  '  Quod  hujus  sacrificii  caro  et 
sanguis,  ante  adventum  Chbisti,  per  victimas  similitudinum 
promittebatur ;  in  passione  Cheisti,  per  ipsam  veritatem  redde- 
batur;  post  adventum  [?  ascensum]  Cheisti,  per  Sacramentum 
memorise  celebratur.' "     [Minor  Works,  Ang.  Cath.  Lib.  p.  19.] 

§   The  Thanlcsgiving. 
A  prayer  of  thanksgiving  formed  a  conspicuous  feature  in  all 
the  Primitive  Liturgies,  but  it  had  dropped  out  of  the  mediaeval 
service,   except   in  the  form   of  a  private  prayer  of  the  Cele- 


brant. That  which  was  introduced  into  our  Liturgj-  was  partly 
taken  from  Hermann's  Consultation  :  but  there  is  much  resem- 
blance 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  m.ake  us  partakers  of  Thy 
Body  and  Blood,  for  the  remission  of  sins,  and  eternal  life.  Keep 
ns,  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  which  Thou  hast  bestowed  on  us ; 
and  for  the  participation  of  Thy  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  "  riie,"  1.  e.,  according  to  proper  form  and  ordinance. 

§  The  Gloria  in  Excelsis '. 

The  use  of  a  Hymn  of  Thanksgiving  after  the  Communion  may 
be  reasonably  associated  with  what  is  recorded  of  our  Lord  and 


•  **....  quod  incipiaiur  semper  in  medio  allaris  quandoeunque  dieilur.*' 
[Sar.]  "In  medio  allaris  erectis  manibus  incipiat  Gloria  in  Excelsis  Deo." 
[Ebor.]  "Quo  dicta  eat  sacerdot  ad  medium  altarii:  et  elerando  manut 
suas  dicat,  Gloria  in  Excelsis  Deo. '  [Herford.] 

C  0 


194 


THE  HOLY  COMMI'NION. 


John  xiii.  13. 

XX.  28. 
Jnhn  i.  14. 
Rev.  T.  12— H. 
John  i.  29. 
llcb.  i.  3. 
Jolin  xiv.  14. 
1  John  V.  14. 
Slark  xvt.  19. 
Acts  vii.  55.  59. 
1  Tim.  vi.  15. 
Rev.  XV.  3,  4. 
Rom.  ix.  5. 
John  xvii.  5. 
Eph.  ii.  IS. 


Rev.  XV.  4. 


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  worlds  have  mercy  upon 
us.  Thou  that  takest  away  the  sins 
of  the  world,  have  mercy  upon  us. 
Thou  that  takest  away  tlie  sins  of  the 
world,  receive  our  prayer.  Tliou  that 
sittest  at  the  right  hand  of  God  the 
Father,  have  mercy  upon  us. 

For  thou  only  art  holy,  thou  only 
ai-t  the  Lord,  thou  only,  O  Christ, 
with  the  Holy  Ghost,  art  most  high 
in  the  glory  of  God  the  Father. 
Amen. 


^aaiXev,  errovpiivie,  Oee  Uaryjp  TravTO- 

KpClTCOp. 

Kvpie  Tie  fiovoyevi],  'Iijaov  Xpiare, 
Kal  "Ayiov  Uvevfia,  Kvpie  6  Qeh';,  6 
'A/xvo^  Tov  &eov,  6  Tib<i  tov  JTaTpof,  o 
a'ipcov  Ta<;  dfiapTia';  tov  koct/jlov,  iX.eT]aov 
?;/ua?,  6  alpodv  Ta<;  a/j,apTLa<;  tov  Koajxav 
[eXerjaov  i^fxa';^  TrpoaSe^ai,  t>-jv  hhiaiv  [An  addition  ii>  a 
ri/x(t)V,  6  Ka6>']/j,evo<;  iv  he^ia  tov  TlaTpcj, 
i\€i]aov  i]fid<i. 

"Oti  av  el  fiovov  ayto?,  cv  ei  /j.ovo<; 
Kvpio<;,  'Iijaovv  Xptcrro?,  ei<;  So^av 
6eov  IlaTpo';.     'Afiijv. 


later  hand.] 


His  Apostles  at  the  first  Institution  of  the  Holy  Kucbarist ;  tLat, 
"wlicu  they  had  sung  an  hymn,"  they  left  the  upper  chamber  as 
having  thus  concluded  the  sacred  service.  [Matt.  xxvi.  30.] 
The  hjTun  or  psalm  then  sung  was  probably  part  of  the  great 
IlaUel,  i.  e.,  of  Psalms  113 — 118,  of  which  an  account  will  be 
found  in  the  JJ^otes  on  (hose  psalms.  Or  it  might  be,  as  Arch- 
deacon Freeman  considers  [Priucip.  Div.  Serv.  II.  ii.  377],  the 
"  Pi-aise-song "  still  in  use  among  the  Jews,  and  in  which  he 
traces  some  remarkable  coincidences  of  expression  with  our 
Lord's  great  Eucharistic  Prayer.  In  the  Armenian  Liturgy  the 
34th  Psalm,  and  in  the  ConstantinopoUtau  the  23rd  Psalm,  are 
sung  after  the  Communion. 

The  ordinary  position  of  the  Gloria  in  Excelsis  ui  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  mto  a  Post-Communion  Thanksgiving. 
At  the  same  time  was  added  a  third  "  Tlion  that  takest  away 
the  sins  of  the  world,"  having  in  view  probably  the  threefold 
Agnus  Dei  which  was  uutil  then  used  as  a  Post-Communion. 
The  only  other  Liturgy  in  which  it  has  such  a  position  is, 
according  to  Palmer  [Origin.  Liturg.  iv.  §  23],  that  in  use  among 
the  Irish  monlis  of  Luxovium  in  Gaul  in  the  seventh  century. 
Bold  as  was  the  change  thus  made  by  the  Eerisers  of  1552,  there 
is  so  striking  an  appropriateness  in  the  present  position  of  the 
Gloria  in  Excelsis  that  there  is  reason  to  rejoice  at  the  alteration 
rather  than  to  regi'ct  it :  and  it  may  be  truly  said  that  there  is 
no  Liturgy  in  the  world  which  has  so  solemn  and  yet  so  magnifi- 
cent a  conclusion  as  our  own. 

Tlie  Gloria  in  Excelsis, — or,  as  it  is  called  in  the  Oriental 
Church,  "  The  Angelical  Hymn,"  or  "  Great  Doxology," — is  of 
great  antiquity,  having  been  used  from  very  early  times  as  a 
daily  morning  hymn  [-Trpoa-ivxh  iaBifh^  in  combination  with  what 
is  evidently  the  germ  of  the  Te  Dcum.  [See  p.  11.]  This  use 
of  it  is  mentioned  in  the  Apostolical  Constitutions  [vii.  47],  where 
a  text  somewhat  differing  from  tho  above  is  given  [Daniel's 
Thesatu'.  Hymuolog.  ii.  269]  :  and  it  is  also  quoted  and  directed 
to  be  used  by  St.  Athanasins  in  his  treatise  on  Virginity.  {De 
Virgin,  tom.  ii.  p.  122,  Bened.]  St.  Chrysostom  frequently  men- 
tions it,  especially  as  used  by  ascetics  for  a  morning  hymn :  and 
the  title  of  it  in  Athelstan's  Psalter  is  "  Hymnus  in  die  Dominica 
ad  Matutinas." 

Its  introduction  into  the  Liturgy  appears  to  have  been  gradual. 
It  does  not  appear  to  have  been  thus  used  in  the  East,  except 
among  the  Nestorians,  at  any  time ;  but  the  first  words  of  it  are 
found  in  tho  Liturgy  of  St.  James,  and  another  portion  of  it  in 
that  of  St.  Chrysostom ;  "  Thee  we  hymn.  Thee  we  praise ;  to 


Thee  vre  give  thanks.  Lord,  and  pr.ay  to  Thee,  our  God."  The 
germ  of  it  was  evidently  used  in  Apostolic  times,  and  perhaps  the 
holy  martjT  Polycarp  was  quoting  it,  when  among  his  last 
words  he  said,  Aii  rouro  Kal  irepl  iravTwv  ffe  alvw,  fft  eiXoyi, 
<re  5o|ofti).     [Euseh.  Ecc.  Hist.  iv.  15.] 

Ancient  liturgical  writers  state  that  the  Gloria  in  Excelsis  ns 
now  used  was  composed  by  Telesphorus,  Bishop  of  Rome,  A.D. 
128—138,  but  it  does  not  appear  that  he  did  any  thing  more  than 
order  the  first  words,  the  actu;\l  Angelic  Hymn,  to  be  sung  in  tho 
Mass.  Alcuin  attributes  the  latter  part  of  it  to  St.  Hilary  of 
Poictiers  [a.d.  350 — 367],  wliose  name  has  also  been  associated 
with  the  Te  Deum :  but  it  is  cleiu-  that  it  was  in  use  in  its  com- 
plete form  when  Athauasius  wrote  his  treatise  on  virginity,  and 
that  it  was  then  too  famihar  to  the  Chnrch  for  a  recent  composi- 
tion. The  truth  may  possibly  be  that  St.  Hilary  separated  tho 
ancient  Morniug  Hymn  of  the  Church  into  two  portions,  the 
first  of  which  we  know  as  the  Gloi'ia  in  Excelsis,  and  the  second 
as  the  Te  Deum.  Symmachus,  Bishop  of  Rome,  A.D.  500,  defi- 
nitely appropriated  the  Angelical  Hymn  to  its  present  use  as  au 
Eucharistic  thanksgiving,  placing  it  in  the  position  before  spoken 
of,  at  the  beginniug  of  the  Communion  Office. 

It  appears  to  have  been  an  ancient  custom  to  expand  tho 
Gloria  in  Excelsis  somewhat  in  the  same  manner  as  the  Kyrie 
Eleison  [see  p.  167].  The  following  is  such  an  expanded  form, 
arranged  for  the  Festival  of  our  Lord's  Nativity  :— 

"  Gloria  in  excelsis  Deo,  et  iu  terra  pax  hominibus  bonas 
voluntatis.  Laudamus  Te,  Xaiis  Tiia,  Detis,  resonet  coram  Te 
rex.  Benedicimus  Te,  Qui  venisli  propter  nos  Sex  angelorum 
Dens.  Adoramus  Te,  Gloriosum  reffem  Israel  in  throno  Patris 
Tiii.  Glorificamus  Te,  veneranda  Trini/as.  Gratias  agimus 
Tibi  propter  magnam  gloriam  Tnain,  Domine  Deus  Hex 
cojlestis,  Deus  Pater  Omnipotens.  Domine  Fill  imigenite  Jesu 
Christe,  Domine  Deus,  Agnus  Dei,  Fllius  Patris,  qui  toUis  peccata 
mniidi,  miserere  nobis.  Qui  toUis  peccata  mundi  suscipe  depre- 
cationem  uostram.  Qui  sedes  ad  dexteram  Patris  miserere  nobis, 
III  sede  majestatis  Tuts.  Quoniam  Tu  solus  sanetus,  Deusforlia 
et  immortalis :  Tu  solus  Dominus,  Caelestium,  terrestrium,  et 
infernorum  Eex :  Tu  solus  altissimus.  Sex  regum  regnum  Tiiitm 
solidum  permanent  in  teternum,  Jesu  Christe.  Cum  sancto 
Spiritu  in  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  iu  such  an  arrangement,  tho 
reverent  remark  of  Cardinal  Bona  is  very  apphc.able.  He  says, 
after  quoting  these  two  forms,  "Non  desunt  alia  cxempla,  sed 
ista  superflua  sunt,  ut  quisque  agnoscat  temerario  quorumdam 
ausn,  ECU  potius  simplicitate,  ac  zelo  qui  uou  erat  secundum 


THE  HOLY  COMMUNION. 


195 


Ueut.  xxi.  5. 
Hel).  vii.  7. 
PhU.  iv.  6,  7. 
2  Thess.  iii.  5. 
Numb.  vi.  23— 26, 
Ps.  cxxxiv.  3. 
Ejill.  i.  3. 
2  Cor.  xiii.  14. 


Zech.  xii.  10. 
Rom.  viii.  2G. 
Ps.  xxxii.  8. 
1  Thess,  V.  9. 
1  Pet.  i.  9. 
1  .Tohn  ii.  17. 
James  iv.  14. 
Ps.  cxh'i.  5,  G. 
Heb.  xiii.  G. 


^   Then  the  Priest  {or  S'lshop  if  he  he  -presenf) 
shall  let  them  depart  witJi  this  Messing, 


THE  peace  of  God,  wliicli  passeth 
all  understantling',  keep  youv 
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. 

IT  Collects  to  he  said  after  the  Offertory,  when 
there  is  no  Communion,  every  such  day  one 
or  more ;  and  the  same  may  he  said  also,  as 
often  as  occasion  shall  serve,  after  the  Col- 
lects either  of  Morniny  or  Evening  Prayer, 
Communion,  or  Litany,  hy  the  discretion  of 
the  Minister. 

ASSIST  US  mercLfully,  O  Lord,  in 
these  our  sujiplieations  and 
prayers,  and  dispose  the  way  of  thy 
servants  towards  the  attainment  of 
everlasting  salvation ;  that,  among  all 
the  changes  and  chances  of  this  mortal 
life,  they  may  ever  be  defended  by  thy 
most  gracious  and  ready  help  ;  througli 
Jesus  Christ  our  Lord.     Amen. 


\_Deinde  si  episcopus  celehraverit,  diacomis  ad  Salisbury  Use. 
populum  conversus  haculum  episcopi  in  dex- 
iera  tenens,  curvatura  haculi  ad  se  conversa 
dicat  hoc  modo.      Humiliate  vos  nd   beue- 
dictioiicm. 


P 


AX   Domini  >J<  sit  sem^per  vo- 

biscum.] 


Benedictio    Dei  Patris   ct   Filii   et  teofric^s  Exeter 
Spiritus  Sancti,    ct   pax   Domini,    sit  a/maneat. 
semper  vobiscum. 


ADESTO,  Domine,  supplicationi- 
bus  nostris  :  ct  viam  famulorum 
tuorum  in  salutis  tua)  prospcritatc  dis- 
pone :  lit  inter  omnes  viae  et  vita3  hujus 
varietates,  tuo  semper  protegantur 
auxilio.     Per  Dominum. 


Salisbury  Use, 
Mhsn  pro  Her 

fl;;LJllil)ltJ. 

Greg.  ibid. 

(  el.Ts.,  ad 

Prim. 


scientiam,  inserta  lin?c  Augelico  hjanno  fui.sse,  quas  Ecclesiasti- 
cam  gravitatem  iiiinime  redolent,  cultumque  divinum  non  augent, 
Bed  diminuuat '."     [Rer.  Liturg.  II.  iv.  G.] 

THE  BLESSING. 

This  beautiful  Benediction  is  peculiar  to  the  English  Liturgy, 
both  as  to  form  and  place.  It  is  plainly  intended  to  be  a  sub- 
stitute for  the  Benediction  anciently  given  after  the  Lord's 
Prayer  and  the  Fraction  of  the  Bread,  and  before  the  Agnus 
Dei.  The  latter  half  of  it  is  analogous  to  a  Benediction  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  fi'oni  the  old  Liturgical  form  to  one 
containing  more  of  the  actual  words  of  Holy  Scripture :  "  And 
the  peace  of  God,  which  passeth  all  understanding,  sliall  keep 


'  The  following  interpolated  version  is  taken  from  "The  Mirror  of  our 
Lady,"  and  shows  to  what  length  such  free  handling  of  ancient  forms  has 
been  carried  by  indiscreet  persons  : — *'  Glory  be  to  god,  on  hy.  And  peace 
in  erthe  to  men  of  good  wylle.  ve  prayse  tlie.  we  blysse  the.  we  worship  the. 
we  glorify  the.  we  thanke  the.  for  thy  grete  glory  Lorde  god  heuenly  kynge. 
god  father  ahnyghty.  Lorde  onely  sone  of  mar y  Jesu  cryste.  Lorde  god. 
lambe  of  god.  sone  of  the  father  that  doest  away  the  synnes  of  the  worlde 
haue  mercy  on  vs.  by  the  mosle  pyteful  prayer  of  thy  molher  mary  vyrgyji. 
Thou  that  doest  away  the  synnes  of  the  worlde.  receyue  oure  prayer,  that 
we  mole  colynewaily  please  ilie  and  thy  liotij  mother  mciry  ryrtjyn.  Thou  that 
syttest  on  the  righte  syde  of  the  father,  haue  mercy  on  vs.  by  ye  sugrages  of 
mary.  that  is  mother  and  daughter  of  her  sone.  For  thou  only  art  holy. 
mary  only  is  mother  and  ryrgyn.  Thou  only  arte  lorde.  Mary  onely  ys  a 
lady.  Thou  only  ;irte  hyest.  father  and  sane  of  mary.  Jesu  criste  to  the 
holy  goste  in  glory  of  god  tlie  fatlier.  Amen."  Such  forms  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  tlie  Mass  in  Lady  Chapels. 


your  hearts  and  minds  througli  Christ  Jesus."  [Pliil.  iv.7.]  This 
former  part  alone  was  used  in  "  Tlie  Order  of  Communion"  of 
1518. 

A  comparison  of  the  modern  and  ancient  rubrics  (for  the  latter 
of  which  see  the  Burntisland  edition  of  the  Sarum  Missal,  G22  f.) 
will  show  that  this  Blessing  is  to  be  considered  a  special  sacer- 
dotal act,  belonging  of  right  to  the  episcopal  office,  and  devolving 
from  it  to  the  Priest,  in  the  absence  of  the  Bishop.  As  Absolu- 
tion conveys  actual  pardon  of  sins  to  the  true  penitent,  so  docs 
Benediction  convey  a  real  benefit  to  the  soxil  when  received  iu 
faith  at  the  mouth  of  God's  minister. 

This  Benediction  is  commonly  used  on  other  occasions  in  tlio 
full  form  in  which  it  is  here  given ;  but  it  seems  better  to  use  it 
thus  only  in  connexion  with  the  Holy  Communion,  and  at  other 
times  to  begin  with  "  The  Blessing  of  God  Almighty,"  as  at  the 
end  of  the  Confirmation  Service,  and  as  was  the  ancient  custom. 
Bishop  Cosiu  inserted  it  thus  at  tlie  end  of  the  Burial  Office,  but 
the  Commissioners  substituted  2  Cor.  xiii.  1-1-. 

THE  OCCASIONAL  COLLECTS. 

The  rul)ric  which  precedes  these  Collects  originally  extended 
only  as  far  as  "  Every  such  day  one :"  all  that  follows  was  added 
in  1552.  Bishop  Cosin  amended  it  thus : — "  Collects  to  he  said 
one  or  more  at  the  discretion  of  the  Minister,  hefore  the  final 
Collect  of  Morning  and  Evening.  Prayer,  Litany,  or  Com- 
munion, as  occasion  shall  serve  :  as  also  after  the  Offertory,  or 
Prayer  for  the  estate  of  Christ's  Church,  when  there  is  no  Com- 
munion celehrated."  But  although  this  emendation  wag  not 
erafcd,  the  rubric  was  printed  in  the  old  form.  By  "before  tlie 
final  Collect,"  Cosin  meant  before  what  is  headed  the  "third" 
Collect  in  Morning  and  Evening  Prayer.  He  erased  the  words 
C  C  2 


196 


THE  HOLY  COMMUNION. 


Hal),  i.  12. 
Jer.  X.  23. 
Ps.  xxviii.  9. 
cxix.  35—37. 

1  Thess.  V.  23. 

2  Thess.  ill.  5. 
Ps.  Ixxxix.  13. 

18.  xvii.  8. 

Ixxxvi.  2. 
John  X.  28,  29. 
Uom.  viii.  35.  33, 

39. 


ALMIGHTY  Lord,  and  ever- 
lasting God,  vouchsafe,  we  be- 
seecli  tliee,  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  Lord  and 
Saviour  Jesus  Christ.     Amen. 


Ps.  xc».  7,  8. 
Luke  viii.  15,  IG. 
2  Tim.  iii.  ITi. 
James  i.  21,  22. 
John  XV.  2. 
Col.  1.5,  C.  9,  10. 
Phil.  i.  II. 
1  Cor.  iii.  C. 


Ps.  Ixxix.  8. 
Jer.  X.  23. 
Ps.  xxxvii.  5.  23. 
1  Cor.  X.  31. 
r-hil.  i.  G. 
Heb.  iii.  H. 
1  Pet.  iv.  11. 
Horn.  vi.  22,  23. 
xi.  3e. 


Ps.  xxxvi.  9. 
Prov.  ii.  6. 
James  i.  5. 
lMatt.vi.8.3I,3! 
Rom.  viii.  2G. 
Ps.  ciii.  13,  14. 
Luke  vii.  G,  7. 
xviii.  13,  14. 
Kev.  iii.  17,  13. 
Heb.  iv.  11.  IG. 


G" 


ANT,  we  beseech  thee,  Al- 
mighty God,  that  the  words 
which  we  have  heard  this  day  with 
our  outward  ears,  may  through  thy 
grace  be  so  grafted  inwardly  in  our 
hearts,  that  they  may  bring  forth  in 
us  the  fruit  of  good  living,  to  the 
honour  and  praise  of  thy  Name  ; 
through  Jesus  Christ  our  Lord.  Amen. 


PREVENT  us,  O  Lord,  in  all  our 
doings  with  thy  most  gracious 
favour,  and  further  us  with  thy  con- 
tinual help ;  that  in  all  our  works  be- 
gun, 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,  who  knowest  our 
necessities  before  we  ask,  and  our 
ignorance  in  asking;  We  beseech  thee 
to  have  compassion  upon  our  infirmi- 
ties ;  and  those  things,  which  for  our 
unworthiness  we  dare  not,  and  for  our 
blindness  we  cannot  ask,  vouchsafe  to 
give  us  for  the  worthiness  of  thy  Son 
Jesus  Christ  our  Lord.     Amen. 


John  xvL  23, 24.      A    LMIGHTY  God,  who  hast  pro 

llcb'.' x.'l9.  r\ 

1  Kings  viii.  59. 

Ps.  xxxiv.15. 17.  them  that  ask  in  thy   Son's   Name; 


civi.  I,  2. 


mised  to  hear  the  petitions  of 
that  ask  in  thy   Son's   Name ; 
We  beseech  thee  mercifully  to  inchne 


DIRIGERE  et  sanctificare  et  re-  saiishury  us.. 
ad  Prim. 
gere  dignare,  Domine  Deus,  quae-     ^'^s-  ''"''• 

sumus,  corda  et  corpora  nostra  in  lege 

tua,  et  in  operibus  mandatorum  tuo- 

rum :  ut  hie  et  in  a'ternum,  te  auxi- 

liante,  sani   et  salvi   esse   mereamur. 

Per. 


rTi^INALLEMENT,  nous  te  prions  tP.r""'""'. 

j-^  '  ^  L'Orilre.  lie, 

I — L  que  la  parolle  laquelle  nous  1552  ea.] 
avons  ouye  presentement,  prenne  racine 
en  noz  coeurs,  tellement  qu'elle  rende 
ses  fruictz  en  temps  convenable.  Et 
nous  donne  les  choses  expedientes  et 
necessaires,  tant  a  la  vie  spirituello 
que  corporelle.  Ainsi  que  nous  le  de- 
mandons  en  I'oraisou,  que  ton  Filz 
Jesus  Christ  nous  h,  apprise,  Nostre 
Pere  .  .  .] 


ACTIONES    nostras,    quoesumus,  saiisiiuryUse. 
^  _    Canon  Missx  ad 

Domine,  et   aspirando   prteveni 

et  adjuvando   prosequere :    ut   cuncta 

nostra  operatio  et  a  te  semper  incipiat, 

et  per  te  ccepta  finiatur.     Per. 


Jtn.     Greg. 
Sabb.  in  xW.leck 
meruit  primi. 


P 


"second"  and  "third"  before  "Collect"  in  both  headings,  and 
inlrodviceJ  between  them,  at  Evening  Praj-er,  the  aueient  Prime 
Cullect,  "O  Almighty  Lord  and  everlasting  God,"  under  the 
title  of  "The  Collect  for  grace  and  protection."  From  this 
correction,  and  from  its  being  set  aside,  it  is  evident  that  these 
Occasional  Collects,  which  Cosin  wished  to  use  hefore  the  third 
Collect,  arc  intended  to  be  used  after  it,  and  not  after  the  Prayer 
of  St.  Chrjsostom,  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.  25]  was  considered  by 


some  to  be  too  abrupt ;  and  that,  therefore,  discretion  was  given 
to  use  one  of  these  Collects  in  addition. 

The  first,  second,  and  fourth  of  these  Occasional  Collects  are 
translated  from  ancient  fonns,  used  for  many  ages  in  the  Church 
of  England.  The  third  is  found  in  the  Book  of  Prayers  printed 
by  PoUanus;  but  it  is  in  reality  n  paraphrase  of  the  prayer 
'O  ivr\-)(T\(rij.s  Tj^as  ©eij  ra  dud  aov  \6yia  in  the  Liturgy  of  St. 
James.  [Xcale's  Ed.  p.  4S.]  The  fifth  and  sixth  appear  to  be 
compositions  of  the  Reformers,  the  latter  reading  like  a  pam- 
phrase  of  the  prayer  of  St.  Chrysostom. 


THE  HOLY  COMMUNION. 


197 


Matt.  xxi.  22. 
1  John  iii.  21, 

V.  14,  15. 
Phil.  iv.  19. 
Ps.  1.  15. 

cxv.  17,  IS. 
Eph.  i.  3. 


tliine  ears  to  us  that  have  made  now 
our    prayers    and    supplications   unto 


thee;  and  grant,  that  those  things 
which  we  have  feithfully  asked  accord- 
ing to  thy  will,  may  effectually  be  ob- 
tained, to  the  relief  of  our  necessity, 
and  to  the  setting  forth  of  thy  glory ; 
through  Jesus  Christ  our  Lord.  Amen. 


TT   Upon  the  Sttnctays  and  other  Soty-days  (if  there  he  no   Communion)  shall  he  said  all  that  is 

appointed  at  the  Communion,  until  the  end  of  the  general  Prayer  [For  the  whole  state  of  Christ's  <"'•  For  "'o  good 

Church  militant  here  in  earth]  together  with  one  or  more  of  these  Collects  last  before  rehearsed,  tholickChunh 

concluding  with  the  Blessing.  of  Cbnst. 

^  And  there  shall  he  no  celehration  of  the  Lord's  Supper,  except  there  he  a  convenient  number  to 
communicate  with  the  Priest,  according  to  his  discretion. 

%  And  if  there  be  not  above  twenty  persons  in  the  Parish  of  discretion  to  receive  the  Communion  ; 
yet  there  shall  he  no  Communion,  except  four  {or  three  at  the  least)  communicate  with  the 
Priest. 


THE  FINAL  RUBRICS. 

These  "  Cauteh-n  Missse "  were  inserted  in  1552,  superseding 
eome  longer  rubrics  which  had  been  placed  here  in  the  Prayer 
Book  of  1549  :  but  some  important  alterations  were  made  by 
Cosin,  some  of  which  were  adopted  by  the  Commissioners  in 
1661. 

Upon  the  Sundays  and  other  Shly-days']  The  Liturgy  of 
1519  here  ordered  that  when  there  were  "  none  to  communicate 
with  the  Priest"  he  should  still  "say  aU  things  at  the  altar, 
appointed  to  be  said  at  the  celebration  of  the  Lord's  Supper, 
until  after  the  Offertory,"  concluding  with  "  one  or  two  of  the 
Collects  aforewritten,"  and  the  "  accustomed  blessing."  The 
present  paragraph  was  substituted  in  1553,  but  without  the 
words  "Sundays  and  other"  before  "holy-days,"  and  without 
the  direction  to  conclude  with  the  Blessing.  These  were  added 
in  1661.  Tlie  Scottish  Liturgy  of  1637  does  not  order  the 
Blessing  to  be  given. 

It  is  observable  that  our  Communion  Office  contains  absolutely 
no  liiut  as  to  whether  or  when,  on  occasion  of  a  celebration, 
persons  present  in  the  Church  and  not  intending  then  to  com- 
municate are  to  withdraw.  Still  less  is  there  any  warrant  for 
the  practice  of  dismissing  the  non-communicants  with  one  or  two 
of  the  preceding  Collects  and  "  The  grace  of  our  Lord."  The 
Church  clearly  intends,  however,  that  the  Alms  should  always  bo 
.  collected  from  the  whole  of  the  congregation,  and  that  aU  should 
stay  to  the  end  of  the  Prayer  for  tlie  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  says 
the  Lord's  Prayer,  and  gives  the  Benediction."  The  same  sort 
of  service  is  said  by  Socrates  [Hist.  Ecd.  bk.  v.  ch.  22]  to  have 
been  in  use  in  the  Church  of  Alexandria. 

If,  on  the  other  hand,  there  is  a  celebration,  non-communicants 
are  permitted,  not  commanded,  to  withdraw ;  whilst  communi- 
cants, 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  Exhorta- 
tion, "  Dearly  beloved  in  the  Lord,  ye  that  mind  to  come,"  &c. 
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,  who,  being  regular  comnnmicants  at  certain 
intervals,  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  prayer  and  intercession,  cannot  fairly 
be  called  non-communicant  attendance,  and  could  not  be  for- 
bidden without  needless  cruelty.  The  probably  rare  occurrence 
of  the  presence  of  persons  who  have  never  communicated,  and 
are  not  preparing  to  do  so,  ought  to  be  discouraged.  But  it 
woidd  in  most  cases  be  wise  to  encourage  young  persons  prepar- 
ing for  their  first  Communion  to  remain  throughout  the  whole 
Service.  The  fact  of  never  having  wltuessed  the  actual  Cele- 
bration and  Communion,  joined  to  the  natural  shyness  of  the 
English  character,  has  probably  in  numerous  cases  delayed  tlie 
first  Communion  for  years. 

the  whole  state  of  Chrisfs  Church  militant  here  in  earth"] 
This  phrase  was  altered  by  Cosin  into  "  the  good  estate  of 
Christ's  Catholick  Church."  It  was  similarly  written  in  for  the 
Printers,  and  so  printed  in  the  Sealed  Books,  but  altered  with 
the  pen  in  several  of  them.  It  stands  as  Cosin  wrote  it,  however, 
in  many  later  Prayer  Books. 

a  cotirenient  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.  The  forty-third  Canon  of  the  CouncU  of  Mentz 
[a.d.  813]  forbade  priests  to  say  Mass  when  there  was  no  one 
else  present.  That  of  Paris  [a.d.  829]  says  in  its  forty-eighth 
Canon,  that  "  a  blameworthy  custom  has  in  very  many  places 
crept  in,  partly  from  negligence,  partly  from  avarice,  viz.  that 
some  of  the  priests  celebrate  the  solemn  rites  of  m.asses  without 
ministers."  A  Council  at  York  [a.d.  1195]  decrees  that  no 
priest  shall  celebrate,  "  sine  ministro  literato  j"  and  many  others 
of  a  similar  kind  might  be  quoted. 

Yet  there  is  no  essential  reason  why  this  rule  should  be 
enforced.  Should  a  celebration  and  connnunion  take  place  in 
the  chamber  of  a  sick  person,  "in  time  of  plague  ....  when 
none  of  the  parish  or  neighbours  can  be  gotten  to  communicate 
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,  more- 
over, assigned  by  Councils  and  by  Liturgical  writers  against 
Solitary  Masses  is  that  there  is  an  indecorum  and  absurdity  in 
saying  "  The  Lord  be  with  you,"  and  similar  versifies,  when  there 
is  no  one  present :  a  diflicnlty  which  has  been  supposed  to  be 
met  by  the  suggestion  that  the  priest  addresses  himself  to  the 
absent  Church  "as  present  by  faith  and  communicating  in  tha 
Sacraments  by  charity." 

On  the  whole  it  must  be  considered  that  the  rule  is  one  of 
expediency,  and  not  of  principle.  It  arose  out  of  two  conflicting 
causes,  (1)  The  anxiety  of  the  Clergy  to  otfer  up  the  Holy 
Eucliarist  day  by  day  for  the  benefit  of  the  Church,  and  (2)  the 
indiU'ercnee  of  the  laity  to  frequent  Communion.  Bishop  Cosin 
wrote,  "  Better  were  it  to  endure  the  absence  of  people,  tlum  for 


198 


THE  HOLY  COMMUNIOIS. 


'i  And  in  Culhedral  and  Culhgiale  Churches,  and  Colleges,  where  iliere  are  many  Priests  and 
Deacons,  they  shall  all  receive  the  Communion  with  the  Priest  every  Sunday  at  the  leant,  except 
they  have  a  reasonable  cause  to  the  contrary. 

^  And  to  take  away  all  occasion  of  dissension,  and  superstition,  which  any  person  hath  or  might 
have  concerning  the  Sread  and  TVine,  it  shall  suffice  that  the  Sread  be  suc7i  as  is  vsual  to  he 
eaten;  but  the  best  and  purest  Wheat  Bread  that  conveniently  may  be  gotten, 

IT  And  if  any  of  the  Sread  and  Wine  remain  nnconsecrated,  the  Curate  shall  have  it  to  his  own 
use :  but  if  any  remain  of  that  which  was  consecrated,  it  shall  not  be  carried  out  of  the  Cliurch, 
bat  the  Priest  and  such  other  of  the  Communicants  as  he  shall  then  call  unto  him,  shall,  imme- 
diately after  the  Blessing,  reverently  eat  and  drink  the  same. 

^  The  Bread  and  Wine  for  the  Communion  shall  be  provided  by  the  Curate  and  the  Clmrehwardens 
at  the  charges  of  the  Parish. 


the  minister  to  neglect  the  usual  and  daily  sacrifice  of  the 
Church,  by  which  all  people,  whether  they  he  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  three  at  the 
least"  was  written  in  a  slightly  varied  form  of  the  rubric  which 
he  inserted  in  the  Durham  volume.  Perhaps  it  is  one  of  those 
rules  to  which  exceptions  may  sometimes  be  made  under  the  wise 
law,  "  Charity  is  above  rubrics." 

in  Cathedral  and  Collegiate  CJiurches,  and  Colleges']  The 
word  "Colleges"  was  inserted  by  Cosin,  who  also  erased  the 
words  "except  they  shall  have  a  reasonable  cause  to  the  con- 
trary," aai  inserted  after  "Sunday"  "or  once  in  the  month." 
It  is  to  be  hoped  that  the  next  generation  will  be  entirely  without 
experience  of  "  Cathedrals,  Collegiate  Churches,  or  Colleges '' 
where  this  rule  of  a  weekly  celebration  is  transgressed. 

it  shall  suffice  that  the  Bread']  This  rubric  stood  thus  in  the 
Prayer  Book  of  15i9 : — "  For  avoiding  of  all  matters  and  occa- 
sion of  dissension,  it  is  meet  that  the  bread  prepared  for  the 
Communion  be  made,  through  all  this  realm,  after  one  sort  and 
fashion  :  that  is  to  say,  unleavened,  and  round,  as  it  was  afore, 
but  without  all  manner  of  print,  and  something  more  larger  and 
thicker  than  it  was,  so  that  it  may  he  aptly  divided  in  divers 
pieces :  and  every  one  shall  he  divided  in  two  pieces,  at  the 
least,  or  more,  by  the  discretion  of  the  minister,  and  so  dis- 
tributed. And  men  must  not  think  less  to  be  received  in  part 
than  in  the  whole,  but  in  each  of  them  the  whole  body  of  our 
Saviour  Jesu  Christ."  It  was  altered  to  its  present  form  in 
1552. 

Bishop  Cosin  proposed  to  substitute  the  following : — "  Concern- 
ing 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  {^inire  and  without  any  fgnre  set  upon  it)  shall  not 
be  forbidden,  especially  in  such  churches  where  it  hath  been  ac- 
customed. 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  EUzabethan  Injunctions  [a.d. 
1559],  and  by  Archbishop  Parker.  The  former  directs  as  fol- 
lows : — "  Item,  Where  also  it  was  in  the  time  of  K.  Edward  the 
Sixt  used  to  have  the  Sacramental  bread  of  common  fiue  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  compassc 
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,  WTote,  "  It  shall  suflice,  I  expound,  where  either  there 
wantcth  such  fine  usual  bread,  or  superstition  be  feared  in  the 
wafer-bread,  they  may  have  the  Communion  in  fine  usual  bread ; 
ivhich  is  rather  a  toleration  in  these  two  necessities,  than  is  in 


'  Cardwell  prints  "  water,"  after  Syariow  j  but  this  seems  to  have  been  a 
[/rinter's  error. 


plain  ordering,  as  it  is  in  the  injunction."  [Correspondence, 
p.  376.]  He  also  wrote  to  Sir  Wm.  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  prac- 
tice of  the  common  adversary  the  devil,  to  make  variance  and 
dissension  in  the  Sacrament  of  unity."  [Ibid.  378.]  Parker 
was  also  consulted  by  Parkhurst,  Bishop  of  Norwich,  on  the  sub- 
ject. He  first  referred  him  to  the  rubric  and  Injunction,  and  in 
a  subsequent  letter  wrote,  "  I  trust  that  you  mean  not  universally 
in  your  diocese  to  command  or  wink  at  the  loaf-bread,  but,  for 
peace  and  quietness,  here  and  there  to  be  contented  therewith." 
[Ibid.  4G0.]  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  Majesty's  Injunctions  ?  " 

Thus  the  contemporary  interpretation  of  the  rubric  was  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  WTieat  Bread  that  may  con- 
veniently be  gotten"  might  be  permitted.  Such  an  interpre- 
tation was  also  given  to  the  rubric  by  the  practice  of  learned 
men  Uke  Andrewes,  by  the  custom  of  Westminster  Abbey,  the 
Eoy.al  Chapels,  and  the  practice  of  learned  Clergymen,  such  as 
Burton,  author  of  the  Anatomy  of  Melancholy,  who  was  Vicar  of 
St.  Thomas',  Oxford. 

In  the  Oriental  Church  fermented  or  leavened  bread  is  used : 
but  the  general  practice  of  the  Western  Church  has  been  to  use 
bread  prepared  without  fermentation,  as  being  purer. 

And  if  any  of  the  Bread  and  Wine  remain  ttnconsecrated'] 
This  is  a  recognition  of  the  right  which  the  Christian  Ministry 
has  to  "live  by  the  altar."     See  1  Cor.  ix.  4— II.     Gal.  vi.  6. 

but  if  any  remain  of  that  which  was  consecrated]  These 
words  were  inserted  by  Bishop  Cosin.  They  bear  important 
testimony  as  to  the  opinion  held  by  the  Revisers  of  1G61  in 
respect  to  the  efiect  of  consecration.  Some  remarks  on  the 
Reservation  of  the  Holy  Eucharist  for  the  use  of  the  Sick  will  be 
found  at  p.  289. 

shall  be  provided  .  .  .  at  the  charges  of  the  Parish]  In  the 
Primitive  Church  the  Elements  were  offered  by  the  people,  pro- 
bably in  successive  order,  the  bread  bemg  taken  from  that  which 
was  oflered  for  the  love-feasts.  In  some  churches  of  France 
this  very  ancient  custom  is  still  kept  up,  under  the  name  of 
"Voffrandre."  Large  circular  cakes  of  bread,  surrounded  by 
lighted  tapers,  are,  during  the  offertory,  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  (lience  called  pain  bini) 
and  cut  up  into  small  pieces  are  carried  round  in  a  basket  and  dis- 
tributed among  the  congregation.  A  similar  relic  of  the  Primi- 
tive Church  is  maintained  at  Milan,  where  ten  bedesmen  and 
two  aged  women  form  a  community  for  the  purpose;  two  of 
whom,  vested  in  black  and  white  mantles,  carry  the  Oblations  up 
to  the  choir,  where  they  are  received  by  the  Deacon. 

In  all  the  ancient  Bidding  Prayers  of  the  Chm'ch  of  England 
there  is  a  clause,  "ye  shaU  pray  for  him  or  her  that  this  day  gave 
the  holy  bread,"  or  "  the  bread  to  be  made  holy  bread  of,"  "  and 


THE  HOLY  COMMUNION. 


199 


T  -^nd  note,  dial  every  Farisliioner  shall  commmiicate  at  the  least  three  times  in  the  year,  of  which 
Haster  to  he  one.  And  yearly  at  Toaster  every  Parishioner  shall  reckon  ivith  the  Parson, 
Vicar,  or  Curate,  or  his  or  their  Deputy  or  Deputies;  and  pay  to  them  or  him  all  Ecclesiastical 
Duties,  accustomaily  due,  then  and  at  that  time  to  he  2^aid, 

IT  After  the  Divine  Service  ended,  the  money  yiven  at  the  Offertory  shall  he  disposed  of  to  such 
pious  and  charitahle  uses,  as  the  Minister  and  Church-wardens  shall  think  ft.  Wlierein  if  they 
disagree,  it  shall  he  dispiosed  of  as  the  Ordinary  shall  appoint. 


WHEREAS  it  is  ordained  in  tliis  Office  for  the  Administration  of  the  Lord's  Supper,  that  the 
Communicants  should  receive  the  same  kneeling;  (which  Order  is  well  meant,  for  a  sio-nifica- 
tion  of  our  hunihlc  and  grateful  acknowledgement  of  the  benefits  of  Christ  therein  given  to  all  worthy 
Eeccivcrs,  and  for  the  avoiding  of  such  profanation  and  disorder  in  the  holy  Communion,  as  might 
otherwise  ensue)  Yet,  lost  the  same  Kneeling  should  hy  any  persons,  either  out  of  ignorance  and 
infirmity,  or  out  of  malice  and  obstinacy,  he  misconstrued  and  depraved ;  It  is  here  declared.  That 
thereby  no  adoration  is  intended,  or  ought  to  be  done,  eitlicr  unto  the  Sacramental  Bread  or  Vi'ina 
there  bodily  received,  or  unto  any  Coi'poral  Presence  of  Clirist's  natural  Flesh  and  Blood.  For  the 
Sacramental  Bread  and  Wine  remain  stiU  in  their  very  Natural  Substances,  and  therefore  may  not  be 
adored,  (for  that  were  Idolatry,  to  be  abhoiTed  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. 


lor  him  that  first  began  and  longest  holdeth  on,  that  God  reward 
it  him  at  the  day  of  doom  "  from  which  it  may  be  seen  (as  from 
much  other  evidence)  tliat  tins  custom  of  the  blessed  bread 
maintained  its  hold  in  England  as  late,  at  least,  as  the  sixteentli 
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  he  considered  as  an  adaptation  of  this 
custom,  but  it  is  quite  certain  that  tlie  wafers  for  consecration 
must  always  have  been  provided  under  the  special  direction  of 
tlie  clergy,  though  certainly  at  tlie  cost  of  the  Parish. 

The  20th  Canon  provides  that  the  nine  shall  be  brought  to 
the  Altar  in  a  metal  flagon  or  cruet,  of  pewter  or  silver,  thus 
forbidding  any  domestic  vessel  sucli  as  a  glass  bottle. 

the  money  .  .  .  sliall  he  disposed  q/"]  This  rubric  was  added 
in  1661.  It  is  a  modification  of  the  following,  which  was  the 
one  proposed  by  Bishop  Cosin  : — 

"  IT  After  the  Divine  Service  ended,  the  money  which  was 
offered  shall  he  divided,  one  half  to  the  Priest"  [erasure,  "to 
provide  him  books  of  Divinity"],  "the  other  half  to  he  em- 
ployed to  some  pious  or  charitahle  use  for  the  decent  furnishiny 
of  the  Church,  or  the  relief  of  the  poor,  among  whom  it  shall  he 
distributed  if  need  require,  or  put  into  the  poor  man's  box  at 
the  discretion  of  the  Priest  and  Church-wardens,  or  other 
officers  of  the  place  that  are  for  that  purpose  appointed." 

This  was  substantially  taken  from  tlie  Scottisli  book  of  1G37 : 
and  oflers  some  guide  as  to  the  purposes  to  which  it  was  intended 
that  the  Offertory  money  should  be  applied. 

THE  DECLARATION  ON  KNEELING. 
Tills  Declaration  was  first  added  to  tlie  Communion  OIHce  at 
the  last  Revision  in  1661.  It  was  framed,  though  with  a  most 
important  difference  in  the  wording,  from  the  Declaration  which, 
as  a  sort  of  afterthought,  was  inserted  in  the  majority  but  not  in 
all  of  the  copies  of  the  Prayer  Boole  issued  in  1553  [see  p.  .xxxiil. 
This  affirmed  that  "  no  adoration  was  done  or  ought  to  be  done, 
either  unto  the  sacramental  Bread  or  Wine  there  bodily  re- 
ceived, or  unto  any  real  and  essential  presence  there  beinf  of 
Christ's  natural  Flesh  and  Blood."  It  was  probably  framed  by 
Cranraer,  and  intended  merely  [see  the  Rev.  T.  W.  Perry's 
CKhaustive  volume  entitled  "Tlio  Declaration  on  Kneeling"]  as  a 


protest  against  the  doctrine  of  Transubstantiation,  and  the  low 
notion  of  a  carnal  presence  which  had  come  to  be  the  inter- 
pretation too  commonly  put  on  the  phrase  "real  and  essential 
presence."  The  Declaration  of  1552  was  "signed  by  the  King," 
[Strype's  Cranmer,  bk.  ii.  ch.  33,]  but  it  was  nevci-  ratified  by 
tlio  Church,  and  is  wanting  in  all  editions  of  the  Prayer  Book 
from  Elizabeth's  Accession  to  the  Restoration.  At  the  Savoy 
Conference  the  Presbyterians  desired  its  restoration.  The  Bishops 
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  tlian  of 
idolatry.  Besides  the  sense  of  it  is  declared  sufficiently  in  the 
28th  Article  of  tlic  Church  of  England."  [Cardw.  Conferences, 
p.  351.]  Whilst  partly  adopting  it,  the  Pievisers  of  1661  (under 
the  influence,  as  it  seems,  of  Bp.  Gaudciv  ja'cbabiy-at  the  sug- 
gestion of  the  venerable  Gunning)  made  the  important  change 
of  substituting  the  word  "corporal"  for  the  words  "realaud 
essential."  Tims  they  retained  the  protest  against  Transub- 
stantiation, whilst  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  i|/ux"K<!>',  i.  c.  the 
Adamic  body  of  1  Cor.  xv.  41,  for  the  Lord's  body  ceased  to  be 
"natural"  in  that  sense,  and  became  irveujuaTiKiiy  after  the 
Resurrection  change.  It  is  used  in  the  sense  of  "material" 
(as  our  Lord  demonstrated  to  St.  Thomas  it  still  continued  to  be 
even  after  the  Resurrection  change),  and  "  having  extension  in 
space,"  and  so  occupying  a  definite  position  in  sp.acc,  i.e.  localized, 
tiuallties  not  at  all  contradictory  to  those  implied  hy  Trvevii.aTM6v, 
which  does  not  moan  "  merely  spiritual,"  any  more  than  i|/uxiKo'y 
means  "  merely  consisting  of  ^vxi],"  but  rather  means  "  fully  in- 
dwelt by,  and  solely  animated  by  TrvtOfia,"  and,  as  such,  although 
material,  possessing  powers  and  capabilities  which  do  not  belong 
to  the  merely  natural  body.  Further,  in  thinking  of  the  powers 
and  capabilities  of  the  Lord's  Body  it  must  be  always  re- 
membered that,  whether  before  or  after  the  Rcsurreetiou,  it 
was,  and  is,  the  Body  of  the  Everlasting  Word,  and  so  abso- 
lutely 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 


APPEISDIX  TO  THE  COMMUNION  OFFICE. 


THE    ANCIENT   LITURGY  OF   THE  CHUllCH  OF  ENG- 
L.VND,  ACCORDING  TO  THE  USE  OF  SABUM. 

The  Priest,  having  first  confessed  and  received  Absolution, 
said  tlie  Hymn,  "Veni,  Creator,"  whilst  putting  on  the  holy 
vestments,  and  then  the  Collect,  "  Deus,  cui  omne  cor  patet," 
Ps.  xliii.  Jitdica  me,  with  the  Antiplion,  "  lutroibo  ad  altare  Dei, 
ad  Deum  qui  lEetificat  juventutem  meam ;"  followed  hy  "  Kyrie," 
"  Pater  noster,"  and  "  Ave  Maria."  All  this,  apparently,  was 
done  iu  the  Sacristy. 

The  "Officium,"  or  Introit,  having  been  begun,  the  Priest 
proceeded  "  ad  gradnm  Altaris,"  and  there,  (with  the  Deacon  on 
the  right  and  the  Sub-deacon  on  the  left  side  of  the  Altar,)  said 
*'Coniiteor,"  ttc;  to  which  they  responded  with  "  Misereatur,"  &c. 
Then  they  said  the  "  Confiteor,"  and  the  Priest  responded  with 
"  Misereatur,"  and  "Absolutiouem." 

He  then  kissed  the  Deacon  and  Suh-dcacon,  saying  "  Habete 
osculum  pacis  ct  dilectionis,  ut  apti  sitis  saerosaucto  altari,  ad 
perficiendum  officia  Divina;"  and  then  going  up  to  the  altar, 
and  standing  before  the  midst  of  it,  said  secretly,  "  Take  from 
us,  we  beseech  Thee,  O  Lord,  all  our  iniquities,  that  we  may  with 
pure  minds  enter  in  unto  the  Holy  of  Holies.  Tlu'ough  Christ 
our  Lord."  He  then  signed  himself  with  the  cross  in  his  fore- 
head, saying,  ■'  In  the  Name  of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost.     Amen." 

Then,  taking  the  censor  from  the  Deacon,  he  censed  the  Altar 
in  the  middle  and  at  each  horn,  and  gave  it  back  to  the  Deacon, 
who  censed  hira. 

All  this  was  done  during  the  singing  of  the  Introit  by  the 
Choir.  Then,  after  "  Kyrie  Eleison,"  &c.,  the  Priest,  standing 
before  the  midst  of  the  Altar,  precented  the  "  Gloria  in  excelsis 
Deo;"  after  which  he  returned  to  the  "dexter  horn"  of  the  altar, 
for  according  to  Sarum  Use,  the  Priest,  having  gone  to  the  "dexter 
horn "  after  the  "  Aufer  a  nobis,"  remained  there  until  the 
Epistle,  or,  if  assisted  by  Kpistoler  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.  ly.  And 
with  thy  spirit.     Then,  turnmg  to  the  altar,  he  said  the  Collect. 

The  Sub-deacon  then  going  from  the  Altar  through  the  Choir, 
read  the  Epistle,  sometimes  fi-om  a  pulpit,  sometimes  from  the 
step  of  the  Choir;  after  which  the  Gradale,  and  Alleluia,  and 
sometimes  a  Sequence  or  Tractus  w-ere  sung. 

Then  the  Deacon,  having  first  censed  the  middle  of  the  Altar, 
went  down  through  the  Choir,  preceded  by  the  two  taper-bearers 
»nd  the  cenaer-bearer,  and  read  the  Gospel  from  the  same  place 
from  which  the  Epistle  had  been  read,  the  Sub-deacon  holding 


'  The  "Gloria  in  Excelsis"   was  not  said  iluring  Advent,  ncr  from 
Septuagesima  to  Easter  Ere. 


the  Book,  the  taper-bearers  one  on  each  side,  and  the  censer- 
bearer  behind  him.  After  the  announcement  of  the  Gospel  the 
Chou-  turned  to  the  jVltar  and  sang  "  Glory  bo  to  Thee,  O  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  his 
breast,  and  the  Priest,  moving  to  the  midst  of  the  Altar,  pre- 
cented 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,  the  Priest,  saying  first  "  The  Lord  be  with 
you,"  said  the  "  Ofl'ertory,"  which  consisted  of  a  few  verses  of 
Holy  Scripture,  most  frequently  from  the  Psalms. 

After  the  "OU'ertory"  the  Deacon  handed  to  the  Priest  the 
Chalice  containing  wine  and  water,  and  upon  it  the  Paten  con- 
taining some  bread.  The  Priest  then  raised  the  Chalice  slightly 
in  both  hands,  "  oflerens  saerificium  Domino,"  and  saying  the 
praj'er,  "  Suscipe,  Simcta  Trinitas,  banc  oblationcm  quam  ego 
indignus  peccator  offero  in  honore  tuo,  beatoe  Marite  et  omnium 
Sanctorum  tuorum,  pro  peccatis  et  otlL*nsionibus  meis ;  et  pro 
salute  vivorum  et  roquie  omnium  fidelium  detnuctornm.  Iu 
Nomine  Patris  et  Filii  et  Spiritus  Sancti  acceptum  sit  omnipo- 
tenti  Deo  hoc  saerificium  novum."  He  then  replaced  the  CliaUce 
and  Paten  and  Bread  upon  the  Alt;>r,  and  covered  them  with  the 
Corporale ;  and  taking  tlifi  censer  from  the  Deacon,  censed  the 
oblations,  saying,  "Let  my  prayer,  O  Lord,  be  set  forth  in  Thy 
sight  as  the  incense."  Then  the  Deacou  censed  the  Priest,  and 
an  acolyte  censed  the  Choir. 

Then  the  Priest  going  to  the  "  right  horn "  of  the  Altar 
washed  his  hands,  saying,  "  Cleanse  me,  0  Lord,  from  all  defile- 
ment of  mind  and  body,  that  I  may  be  able  with  purity  to  fultil 
the  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,  O  Lord ;  and  maj' 
our  ottering  be  so  made  in  Thy  sight,  that  it  may  be  accepted  of 
Thee  this  day,  and  ma}-  please  Thee,  O  Lord  my  God." 

Then,  crossing  himself  "  In  the  Name,"  i'C.  and  turning  to  the 
people,  he  said,  "  Pray,  bretliren  and  sisters,  for  me,  that  this  ray 
sacrifice,  which  is  also  equally  yours,  may  be  accepted  by  our  Lord 
God :"  and  the  Clerks  answered,  "  The  grace  of  the  Holy  Spirit 
enhghten  thy  heart  and  thy  lips,  and  the  Lord  graciously  accept 
this  sacrifice  of  praise  at  thy  bauds  for  our  sins  and  oft'ences." 

Turning  back  to  the  Altar,  the  Priest  then  said  the  '  Secretae,' 
corresponding  in  number  to  the  Collects  said  before  the  Epistle ; 
and  again  saluting  the  People  with  "  The  Lord  be  with  you," 
began  the  Anapliora,  or  more  solemn  part  of  the  Communion 
Service,  which  was  as  follows  : 

J'riest.  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. 


AN  APPENDIX  TO  THE  COMMUNION  OFFICE. 


201 


Priest.  It  is  very  meet,  right,  and  our  bouuclcn  duty,  that  we 
sliould  at  all  times,  and  in  all  places,  give  thuulcs  unto  Thee,  O 
Lord,  holy  Father,  Aluiighty  everlastiug  God :  through  Christ 
our  Lord.  Through  whom  the  Angels  praise  Thy  Majesty, 
Dominions  adore  Thee,  and  Powers  tremble  befoi'e  Thee.  The 
Heavens,  and  all  the  Hosts  of  them,  and  the  blessed  Seraphim, 
together  in  united  exultation  praise  Thee.  With  whom  w^e  pray 
that  Thou  wouldst  command  our  voices  also  to  he  admitted,  ever- 
more humbly  jjraising  Thee  and  saying : 

Holy,  Holy,  Holy,  Lord  God  of  Hosts :  heaven  and  earth  are 
full  of  Thy  glory  :  Hosanna  in  tlie  highest.  Blessed  is  He  that 
Cometh  in  the  Name  of  the  Lord  :  Hosanna  in  the  highest. 

[^Then  immediately,  joining  his  hands  and  raising  his  eyes,  he 
began  the  Canon  of  the  Mass,  as /"allows,^ 

Most  merciful  Father,  we  humbly  beseech  Thee,  through  Jesus 
Christ  Thy  Sou  our  Lord,  that  Thou  wouldest  accept  and  bless 
these  giijifts,  these  oirer^-<ings,  these  ho^ly  undefiled  sacrifices. 

Which,  before  all  things,  we  ofler  nnto  Tliee  for  Thy  holy 
Catholic  Clnu:ch,  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. 

Eemember,  0  Lord,  Thy  servants  and  Thy  handmaidens,  N. 
and  N.,  and  all  here  present,  whose  faith  and  devotion  are  known 
unto  Thee :  for  whom  we  ofler  unto  Thee,  and  who  themselves 
also  do  offer  unto  Thee,  this  sacrifice  of  praise  for  themselves  and 
all  their  friends,  for  the  redemption  of  their  own  souls  and  the  hope 
of  their  own  salvation  and  deliverance,  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,  Bai-tholomew,  Matthew,  Simon,  and  Thaddmus :  Linus, 
Cletus,  Clemens,  Sixtus,  Cornelius,  Cyprian,  Laurence,  Chryso- 
gonus,  John  and  Paul,  Cosmas  and  Damian ;  and  all  Thy  Saints  ; 
by  whose  merits  and  prayers  do  Thou  grant,  that  we  may  ever- 
more 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,  O  Lord,  wouldest  favour- 
ably receive  ;  and  wouldest  dispose  our  days  in  Thy  peace,  and 
deliver  us  from  eternal  damnation,  and  make  us  to  be  numbered 
with  the  flock  of  Thme  elect.  Through  Christ  our  Lord. 
Amen. 

Which  oblation  do  Thou,  0  God  Almighty,  vouchsafe  to  make 
altogether  blesijsed,  me^et,  and  ri^ght,  reasonable,  and  accept- 
able, that  to  us  it  may  become  the  bo^dy  and  blo^od  of  Thy 
most  dearly  beloved  Son,  our  Lord  Jesus  Christ.  [Here  the  Priest 
raised  the  Host  saying,'] 

Who  the  day  before  He  suffered,  took  bread  into  His  holy  and 
venerable  hands,  and  lifting  np  His  eyes  to  heaven,  [here  he 
raised  his  eyes,]  to  Thee,  O  God,  His  Father  Almighty,  and 
giving  thanks  to  Thee,  He  blesijised,  and  brake  it,  and  [here  he 
touched  the  Sost]  gave  it  to  His  disciples,  sayhig,  Take  and  eat 
ye  all  of  this.  For  this  is  My  Body.  [After  these  words  the  Priest 
bowed  himself  towards  the  Most,  and  then  raised  it  above  his 
forehead  that  it  might  be  seen  by  the  people,  and  then  reverently 
replaced  it  in  front  of  the  Chalice.  Se  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  hands,  and  giving  thauks  to  Thee, 
He  blesii'sed  it,  and  gave  it  to  His  disciples,  saying.  Take 
and  drink  ye  all  of  this.  [Here  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,  ye  shall  do  it  in  remembrance  of  Me. 
[Sei-e  he  reptlaced  the  Chalice  on  the  Altar,  and  covered  it.] 

Wherefore,  0  Lord,  in  memory  of  the  same  Thy  Son  Christ 


our  Lord  and  God,  of  His  blessed  Passion  as  well  as  of  His  Bcsur- 

reclion  from  the  grave  and  glorious  Ascension  into  Heaven,  we 
Thy  servants,  and  also  Thy  holy  people,  offer  to  Thine  illustrious 
Majesty  of  Thine  own  gifts  which  Thou  hast  given,  a  pu^Jre  offer- 
ing, an  hoi-ply  offering,  an  unde^filed  offering,  even  the  holj 
bre^ad  of  eternal  life,  and  the  c^up  of  everlasting  salvation. 

Upon  which  vouchsafe  to  look  with  favourable  and  propitious 
countenance,  and  to  accept,  as  Thou  vouchsafedst  to  accept  the 
gifts  of  Thy  righteous  servant  Abel,  and  the  Sacrifice  of  our 
Patriarch  Abraham,  and  that  which  Thy  High  Priest  Melchisedech 
ofl'ered  unto  Thee,  a  holy  sacrifice,  an  oflering  undefiled. 

We  humbly  beseech  Thee,  Almighty  God,  command  these  to  be 
carried  by  the  hands  of  Thy  holy  angel  to  Thine  altar  on  high,  in 
the  sight  of  Tliy  Divine  Majesty,  that  as  many  of  us  as  by  par- 
taking of  this  altar  have  received  the  holy  body  and  blood  of 
Thy  Son,  may  be  fulfilled  with  Thy  grace  and  heavenly  benedic- 
tion.    Through  the  same  Christ  our  Lord.     Amen. 

Remember  also,  O  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,  0  Lord,  and  to  all 
that  are  at  rest  in  Christ,  gi'ant,  we  beseech  Thee,  a  place  of 
refreshment,  of  light  and  peace.  Through  the  same  Christ  our 
Lord.     Amen. 

To  us  sinners  also  Tliy  servants,  who  trust  in  the  mvJtitude  of 
Thy  mercies,  vouchsafe  to  give  some  portion  and  fellowship  with 
Thy  holy  Apostles  and  Martyrs,  with  John,  Stephen,  Matthias, 
Barnabas,  Ignatius,  Alexander,  Marcellinus,  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. 

Tlu-ough  Whom,  O  Lord,  Thou  evermore  crcatest  all  these  good 
things,  sanctiii<fiest,  quicken^iest,  blcss^est  them,  and  givest  them 
to  us. 

Through  Hi^m,  and  with  Hi^m,  and  in  Hl>I<m,  in  the  unity  of 
the  Holy^Ghost,  all  honour  and  glory  be  unto  Thee,  O  God,  the 
Father  Al'I<u]ighty,  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 :] 

OurFather,  (^c. 

Choir.  But  deliver  us  from  evil. 

Priest,  secretly.  Amen. 

Deliver  us,  we  beseech  Thee,  0  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, 

[Here  the  Deacon  gave  the  Paten  to  the  Priest,  who,  first 
making  the  sign  of  the  cross  with  it  in  front  of  himself,  placed 
it  on  the  Altar,  saying,] 

Gnmt  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,  botving  reverently, 
took  the  Host,  and,  holding  it  with  his  thumbs  and  forefingers 
over  the  Chalice,  broke  it  into  three  parts;  saying,  at  the  first 
breaking,] 

Through  the  same  Tliy  Son,  Jesus  Christ  our  Lord. 

At  the  second, 

Who  liveth  and  reigucth  with  Thee,  in  the  unity  of  the  Holy 
Ghost,  ever  one  God. 

And  then,  holding  two  portions  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  *  he  with  '!<  you  ever^more 

Choir.  And  with  thy  spirit. 

[Then  the  Priest,  with  the  Deacon  and  Sub-deacon,  said,] 

D  D 


203 


AN  APPENDIX  TO  THE  COINIMUNION  OFFICE. 


O  Lamb  of  God,  That  takcst  away  the  sins  of  the  workl :  Have 
mercy  upon  ns. 

O  Lamb  of  God,  That  tal;est  away  the  sins  of  the  world  :  Have 
mercy  upon  us. 

O  Lamb  of  God,  That  t.ikest  aw.iy  the  sins  of  the  world  :  Grant 
us  Thy  peace. 

Or,  in  Masses  for  the  departed, 

O  Lamb  of  God,  That  takcst  away  the  sins  of  the  world :  Grant 
them  rest. 

Adding  eternal  at  the  third  repetition. 

l^Then  the  Priest  dipped  the  third  portion  of  the  Host  into  the 
sacrament  of  the  blood,  maUng  the  sir/n  of  the  cross,  and 
sai/ing,'] 

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  attain- 
ment of  everlasting  life.  Through  the  same  Christ  oiu-  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  Son  Jesus 
Christ  our  Lord,  that  I  may  thereby  receive  the  remission  of  all 
my  sins,  and  be  filled  with  Thy  Holy  Ghost,  and  have  Thy  peace ; 
for  Thou  art  God  alone,  and  beside  Thee  there  is  none  else.  Whose 
glorious  kingdom  and  dominion  cnduretli  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  Sost  with  both 
Jiands,  said  these  private  prayers  :] 

0  God  the  Father,  the  source  and  origin  of  all  goodness,  Who 
moved  by  pity  didst  will  that  Thine  Ouly-begotten  should  descend 
to  the  lower  parts  of  the  earth  and  take  flesh,  which  I  unworthy 
hold  here  in  my  hands,  [boicing  to  the  Host,']  I  adore  Thee, 
I  glorify  Thee,  I  pi-aise  Thee  with  the  whole  intention  of  my 
mind  and  heart,  and  pray  that  Thou  wouldest  not  forsake  us 
Tliy  servants,  but  wouldest  forgive  om-  sins,  that  we  may  be  able 
to  serve  Thee,  the  only  living  and  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 
Tliv  death  given  life  unto  the  world  :  Deliver  me,  I  beseech  Thee, 
by  this  Thy  holy  body  and  blood  from  all  my  iniquities  and  fi-om 
all  evils ;  and  make  me  to  be  ahv.ays  obedient  unto  Thy  com- 
mandments, and  sufler  me  not  to  be  separated  from  Thee  for 
ever,  0  Saviour  of  the  world,  Who  with  the  Father  and  the 
game  Holy  Ghost  livesfc  and  reignest  ever  one  God,  world  with- 
out end.     Amen. 

May  the  sacrament  of  Thy  body  and  blood,  0  Lord  Jesu 
Christ,  which,  although  unworthy,  I  receive,  be  not  unto  me  for 
judgment  and  condemnation ;  but  of  Thy  pity  be  profitable  mito 
me  for  salvation  both  of  body  and  soul.     Ameu. 

[Then,  with  an  act  of  humble  reverence  he  said,  before  re- 
ceiving,'] 

Hail  evermore,  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  and  the  life. 

In  the  Na*me  of  the  Father,  and  of  the  Sou,  and  of  the  Holy 
Ghost.     Amen. 

[Ilere  he  took  the  body,  first  making  a  cross  mlh  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  siimer  for 
an  everlasting  remedy  unto  eternal  life.     Amen. 

In  the  Na*mc  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ghost.    Amen. 

[Here  he  took  the  blood ;  and  then  bending  himself,  said  with 
devotion  the  following  prager  :] 

1  yield  Thee  thanks,  0  Lord,  holy  Father,  Almighty  everlast- 


ing God,  Wlio  hast  refreshed  me  with  the  most  holy  body  and 
blood  of  Thy  Son  onr  Lord  Jesus  Christ ;  and  I  pray  that  this 
sacrament  of  our  salvation,  which  I,  an  unworthy  sinner,  have 
received,  may  not  come  into  judgment  or  condemnation  against 
mo  according  to  my  deserts,  but  may  be  for  the  advancement  of 
my  soul  and  body  unto  life  eternal.     Amen. 

[Then  followed  immediafelg  the  cleansing  of  the  vessels,  the 
Priest  carrying  the  Chalice  to  the  "dexter  horn"  of  the  Altar, 
and  the  Sub-deacon  pouring  in  the  wine  and  tcater.  After  this 
the  following  prayers  were  said,] 

Tliat  which  outwardly  with  our  mouth  we  have  taken,  grant. 
Lord,  we  may  with  pure  mind  inwardly  receive ;  and  may  the 
gift  vouchsafed  in  this  life  be  to  us  a  healing  remedy  imto  that 
which  is  to  come. 

Lord,  may  this  communion  cleanse  us  from  sin,  and  m.^ke  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  "  Communio,"  {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.  Me  then,  standing  before  the  midst  of  the  altar,  with 
his  body  inclined  and  hi^  hands  joined,  said  secretly,] 

O  Holy  Trinity,  may  this  my  humble  duty  and  service  be 
pleasing  unto  Thee :  and  gi'aut  that  this  sacrifice  which  I  un- 
worthy have  ofl'ered  before  the  eyes  of  Thy  Majestj',  may  of 
Thy  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  eud.     Amen. 

[This  done,  he  raised  himself,  signed  the  Cross  upon  his  fore- 
head, with  the  words,  In  the  Name,  &c.,  and  left  the  Altar,  say- 
ing, as  he  went,  the  first  fourteen  verses  of  the  Oospel  according 
to  St.  John.] 

[IL] 

THE  FIRST  VERNACULAR  LITURGY  OF  THE  CHURCH 
OF  ENGLAND. 
A.r.  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  Colled. 
Almighty  God,  unto  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  CUrks  shall 
sing, 

iii.  Lord,  have  mercy  upon  us. 
iii.  Christ,  have  mercy  upon  us. 
iii.  Lord,  have  mercy  upou  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,  ic. 

Then  the  Priest  shall  turn  him  to  the  people,  and  say, 
The  Lord  be  with  you. 
The  Answer.  And  with  thy  spirit. 
T/ie  Priest.  Let  us  pray. 
Then  shall  follow  the  Collect  of  the  day,  with  one  of  these  two 
Collects  following  for  the  King.     [Collects   the  same  as  at 
present.] 
The  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.     Immediately  after 


AN  APPENDIX  TO  THE  COMMUNION  OFFICE. 


203 


the  Epistle  ended,  the  Priest,  or  one  appointed  to  read  Vie 

Oospel,  shall  say, 

Tlie  lioly  Gospel,  written  iu  tlie  Chapter  of 

The  Clerics  and  people  shall  anstoer. 
Glory  be  to  Thee,  O  Lord. 

The  Friest  or  Deacon  then  shall  read  the  Gospel:  After  the 
Oospel  ended,  the  Friest  shall  hegin, 
I  believe  in  one  God. 

The  Clerks  shall  sing  the  rest. 

After  the  Creed  ended,  shall  follow  the  Sermon  or  Somilg,  or 
some  portion  of  one  of  the  Homilies,  as  they  shall  he  hereafter 
divided :  wherein  if  the  people  he  not  exhorted  to  the  worthy 
receiving  of  the  holy  Sacrament  of  the  iody  and  hlood  of  our 
Saviour  Christ,  then  shall  the  Curate  give  this  exhortation,  to 
those  thai  he  minded  to  receive  the  same. 

Dearly  beloved  in  the  Lord,  ye  that  mind  to  come,  &c. 

In  Cathedral  churches  or  other  places,  where  there  is  daily 
Communion,  it  shall  he  sufficient  to  read  this  exhortation 
ahove  ivritteyi,  once  in  a  month.  And  in  parish  churches, 
upon  the  week-days  it  may  he  left  unsaid. 

Atid  if  upon  the  Sunday  or  holyday  the  people  he  negligent  to 
come  to  the  Communion ;  Then  shall  the  Friest  earnestly 
exhort  his  parishioners,  to  disjtose  themselves  to  the  receiving 
of  the  Holy  Communion  more  diligently,  saying  these  or  like 
words  unto  them. 

Dear  friends,  and  you  especially  npon  whose  souls  I  have  cure 
and  charge,  on  next,  I  do  intend,  by  God's  grace,  to  offer  to 

all  such  as  shall  bo  godly  disposed,  the  most  comfortable  Sacra- 
ment of  the  body  and  blood  of  Christ,  &c. 

Then  shall  follow  for  the  Offertory  one  or  more  of  these  Sen- 
tences of  Holy  Scripture,  to  be  sung  tohiles  the  people  do 
offer,  or  else  one  of  them  to  he  said  hy  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. 
Matt.  V. 

Lay  not  up  for  yourselves,  &c. 

Wliere  there  he  Clerks,  they  shall  sing  one,  or  many  of  the 
sentences  ahove  written,  according  to  the  length  and  shortness 
of  the  time,  that  the  people  he  offering. 

In  the  mean  time,  whiles  the  Clerks  do  sing  the  Offertory,  so 
many  as  are  disposed  shall  offer  to  the  poor  mens  box  every 
one  according  to  his  ahility  and  charitable  mind.  And  at  the 
offering  days  appointed,  every  man  and  woman  shall  pay  to 
the  Curate  the  due  and  accustomed  offerings. 

Tlien  so  many  as  shall  he  partakers  of  the  Holy  Communion 
shall  tarry  still  in  the  quire,  or  in  some  convenient  place  nigh 
the  quire,  the  men  on  the  one  side,  and  the  toomen  on  the  other 
side.  All  other  (that  mind  not  to  receive  the  said  Holy  Com- 
munion) shall  depart  out  of  the  quire,  except  the  Ministers 
and  Cferks. 

Then  shall  the  Minister  take  so  much  Bread  and  Wine,  as  shall 
suffice  for  the  persons  appointed  to  receive  the  Holy  Com- 
munion, laying  the  Bread  tipon  the  Corporas,  or  else  in  the 
Faten,  or  in  some  other  comely  thing  prepared  for  that  piur- 
pose:  Andjnitting  the  Wine  into  the  Chalice,  or  else  in  some 
fair  or  convenient  cup,  prepared  for  that  use  {f  the  Chalice 
tpill  not  serve),  pulling  thereto  a  little  pure  and  clean  water: 
And  setting  both  the  Bread  and  Wine  upon  llt^  Altar :  Then 
the  Friest  shall  say. 

The  Lord  be  with  you. 

Ansiver.  And  with  thy  spirit. 

Friest.  Lift  up  your  hearts. 

Answer.  We  lift  them  up  unto  the  Lord. 

Friest.  Let  us  give  thanks  to  our  Lord  God. 

Answer.  It  is  meet  and  right  so  to  do. 
The  Friest.  It  is    very  meet,  right,  and  our   bounden  duty 


that  we  should  at  all  times,  and  in  all  places,  give  thanks  to 
Thee,  0  Lord,  holy  Father,  Almighty  everlasting  God. 

Here  shall  follow  the  Proper  Preface,  according  to  the  time  (if 
there  he  any  specially  appointed),  or  else  immediately  shall 
follow, 

Therefore  with  Angels,  &c. 

PROPEU   PREFACES 

[as  at  present]. 

After  which  Preface  shall  follow  immediately. 

Therefore  with  Angels  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  thati 
cometh  in  the  Name  of  the  Lord :  Glory  to  Thee,  O  Lord,  in  the 
highest. 

This  the  Clerks  shall  also  sing. 

When  the  Clerks  have  done  singing,  then  shall  the  Friest,  or 

Deacon,  turn  him  to  the  people,  and  say, 

Let  us  pray  for  the  whole  state  of  Christ's  Church. 

Then  the  Priest,  turning  him  to  the  Altar,  shall  say  or  sing, 
plainly  and  distinctly,  this  j^rayer  following : 

Almiglity  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  oiler  i\nto  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  indiB'erently 
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  Thy  true  and 
lively  Word,  and  riglitly  and  duly  administer  Tliy  holy  Sacra- 
ments :  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  iu  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,  which  iu  this 
transitory  life  be  in  trouble,  sorrow,  need,  sickness,  or  any  other 
adversity.  And  especially  we  commend  unto  Thy  mereifnl  good- 
ness this  congregation  which  is  here  assembled  in  Thy  name,  to 
celebrate  the  eommemoration  of  the  most  glorious  death  of  Thy 
Son :  And  here  we  do  give  unto  Thee  most  high  praise,  and 
hearty  thanks,  for  the  wonderful  grace  and  virtue,  declared  in  all 
Thy  Saints,  from  the  beginning  of  the  world  :  And  chiefly  in  the 
glorious  and  most  blessed  Virgin  Mary,  mother  of  Thy  Son  Jesu 
Christ  our  Lord  and  God,  and  in  the  holy  Patriarchs,  Prophets, 
Apostles,  and  Martyrs,  wdiose  examples  (0  Lord)  and  stedfastuess 
in  Thy  faith,  and  keeping  Thy  holy  commandments,  gi'ant  us  to 
follow.  We  commend  unto  Thy  mercy  (O  Lord)  all  other  Thy 
servants,  which  are  departed  hence  from  us,  with  the  sign  of 
faith,  and  now  do  rest  in  the  sleep  of  peace :  Grant  unto  them, 
we  beseech  Thee,  Thy  mercy,  and  everlasting  peace,  and  that,  at 
the  day  of  the  general  resm'rection,  we  and  all  they  which  be  of 
the  mystical  body  of  Thy  Son,  may  altogether  be  set  on  His  right 
hand,  and  hear  that  His  most  joyful  voice  :  Come  unto  Me,  0  ye 
that  be  blessed  of  3Iy  Father,  and  possess  the  kingdom,  which 
is  prepared  for  you  from  the  beginning  of  the  world :  Grant 
this,  O  Father,  for  Jesus  Christ's  sake,  our  only  Mediator  and 
Advocate. 

0  God,  heavenly  Father,  wliich  of  Thy  tender  mercy  didst  give 

Thine  only  Sou  Jesu  Christ,  to  suffer  death  upon  the  cross  for  our 

redemption,  who  made  there  (by  His  one  oblation,  once  oS'ercd) 

a  fiUl,  perfect,  and  sufficient  sacrifice,  oblation,  and  satisfaction, 

D  D  2 


204 


AN  APPENDIX  TO  THE  COIMMUNION  OFFICE. 


for  the  sins  of  the  whole  world,  and  did  institute,  and  in  His  holy 
(iospel  command  us  to  celebrate,  a  perpetual  memory  of  that  His 
precious  death,  until  His  coming  again :  Hear  us  (O  merciftil 
yather)  we  beseech  Thee ;  and  with  Thy  Holy  Spirit  aud  Word 
vouchsafe  to  bl^iiess  aud  sanc'i'tity  these  Thy  gifts,  aud  creatures 
of  bread  and  wine,  that  they  may  he  unto  us  the  body  and  blood 
of  Thy  most   dearly  beloved  Son  Jesus   Christ :   Who,  in  the 

same  night  that  He  was  betrayed,  took  bread,  aud 
Prieu  must  when  He  had  blessed,  and  given  thanks.  He  brake 
lake  ihe  bread  ;{  ^^j  ™ve  it  to  His  disciples,  saving:  Take,  eat; 
into  hu  hands.        ,..,,,,         ,.  ,     . 

this  is  Jly  body  wmch  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,  saying :  Drink 
Priest  shall  i'^  "l'  of  this,  for  this  is  My  blood  of  the  New 
take  the  cup  Testiiment,  which  is  shed  for  you  and  for  manv, 
in/o  An  hands.  .    .  ,     ii  •  i-i  ,  ",i 

lor  remission  ot  sms :  do  this,  as  oft  as  you  shall 

drink  it,  in  remembrance  of  Me. 

These  icords  before  rehearsed  are  to  he  said,  turning  still  to  the 
Altar,  ivithout  anij  elevation,  or  showing  the  Sacrament  to  the 
people. 

Wherefore,  0  Lord  and  heavenly  Father,  according  to  the 
institution  of  Thy  dearly  beloved  Son,  our  Saviour  Jesu  Christ, 
we  Thy  humble  servants  do  celebrate,  aud  make  here  before  Thy 
Hivme  Majesty,  with  these  Thy  holy  gifts,  the  memorial  which 
Thy  Son  hath  willed  us  to  make :  having  in  remembrance  His 
blessed  Passiou,  mighty  Resurrection,  and  glorious  Ascension,  reu- 
deriiig  uuto  Thee  most  hearty  thanks,  for  the  innumerable  bene- 
fits procured  uuto  us  by  the  same,  entirely  desiring  Thy  fatherly 
goodness  mercifully  to  accept  this  our  Sacrifice  of  praise  and 
thajiksgiving:  most  humbly  beseeching  Thee  to  graut,  that  by 
the  merits  aud  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  aU  other  benefits  of  His  Passion.  And  here  we 
ofl'er  and  present  unto  Thee  (O  Lord)  ourself,  our  souls,  aud 
bodies,  to  be  a  reasonable,  holy,  and  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 
Thy  Son  Jesus  Christ,  that  He  may  dwell  in  them,  and  they  in 
Him.  Aud  although  we  be  unworthy  (through  our  manifold 
sins)  to  otter  unto  Thee  any  sacrifice  :  yet  we  beseech  Thee  to 
accept  this  our  bounden  duty  and  service,  and  command  these 
our  prayers  and  supplications,  by  the  ministry  of  Thy  holy 
Angels,  to  be  brought  up  into  Thy  holy  Taberu.aele  before  the 
E'ght  of  Thy  Divine  Majesty;  not  weighing  our  merits,  but  par- 
doning our  ott'ences,  through  Christ  our  Lord;  by  \\liom,  and 
with  Whom,  in  the  unity  of  the  Holy  Ghost,  all  honour  and  glory 
be  unto  Thee,  O  Father  Almighty,  world  without  end.     Amen. 

Let  us  pray. 

As  our  Saviour  Christ  hath  commanded  and  taught  us,  we  are 
bold  to  say.  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. 

The  Ansicer.  But  deliver  us  from  evil.     Amen. 

Then  shall  the  Priest  say. 

The  peace  of  the  Lord  be  ahvay  with  you. 

The  Clerls.  And  with  thy  spirit. 

The  Priest.  Christ  our  Paschal  Lamb  is  ofiered  np  for  us, 
once  for  all,  when  He  bare  our  sins  on  His  body  upon  the  ci"oss ; 
for  He  is  the  very  Lamb  of  God,  that  taketh  away  the  sins  of 
the  world ;  wherefore  let  us  keep  a  joyful  aud  holy  feast  with 
the  Lord. 

Here  the  Priest  shall  turn  him  toward  those  that  come  to  the 
Soly  Communion,  and  shall  say. 
You  that  do  truly  and  earnestly  repent  you  of  your  sins  to 
Almighty  God,  and  be  in  love  and  charity  with  your  neighbours, 


and  intend  to  lead  a  new  life,  following  the  commandments  of 
God,  and  walking  from  henceforth  in  His  holy  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  be  made,  in  the  name  of  all 
those  that  are  minded  to  receive  the  Holy  Communion,  either 
by  one  of  them,  or  else  by  one  of  the  ministers,  or  by  the  Priest 
himself  all  Icneeling  humbly  uj)on  their  knees. 
[Here  foUow  the  Confession,  the  Absolution,  the  Comfortable 

Words,  and  the  Prayer  of  Humble  Access.] 

Then  shall  the  Priest  first  receive  the  Communion  in  both 
kinds  himself,  and  ne.vt  deliver  it  to  other  Ministers,  if  any 
be  there  present,  (that  they  may  be  ready  to  help  the  chief 
Minister,)  and  after  to  the  people. 

And  when  he  delivereth  the  Sacrament  of  the  Body  of  Christ 
he  shall  say  to  every  one  these  words  : 
The  Body  of  our  Lord  Jesus  Christ,  which  was  given  for  thee, 
preserve  thy  body  [and  soul]  unto  everlasting  life. 

And  the  Minister  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  [body  and]  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  Sacrament  of 
the  body,  so  shall  he  (for  more  expedition)  minister  the  Sa- 
crament of  the  blood,  inform  before  written. 

In  the  Communion  time  the  Clerks  shall  sing, 
ii.  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  :  grant 

us  Thy  peace. 

Beginning  so  soon  as  the  Priest  doth  receive  the  Holy  Com- 
munion, and  when  the  Communion  is  ended,  then  shall  tha 
Clerks  sing  the  Post-  Communion. 

Sentences  of  Holy  Scripture,  to  be  said  or  sung  every  day  one, 
after  the  Holy  Communion,  called  the  Post-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  ^-isited  and 
redeemed  His  people  :  therefore  let  us  serve  Him  all  the  days  of 
our  life,  in  hohness  and  righteousness  accepted  before  Him. 
Luke  i. 

Happy  are  those  servants,  whom  the  Lord  (when  He  cometh) 
shall  find  waking.     lAike  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  wUl,  and  hath  not 
prepared  himself,  neither  hath  done  according  to  his  will,  shall 
be  beaten  with  many  stripes.     Luke  xii. 

The  hour  cometh,  and  now  it  is,  when  true  worshippers  shall 
worship  the  Father  in  spirit  and  truth.     Jo7in  iv. 

Behold,  thou  art  made  whole  sin  no  more,  lost  any  worse 
thing  happen  unto  thee.     John  v. 

If  ye  shall  continue  in  My  word,  then  are  ye  My  very  dis- 
ciples, and  ye  shall  know  the  truth,  and  the  truth  shall  make 
you  free.     John  viii. 

While  ye  have  light  believe  on  the  light,  that  ye  may  be  the 
children  of  light.     John  xii. 

He  that  hath  Jly  commandments,  and  keepeth  them,  the  same 
is  he  that  loveth  Me.     John  xiv. 

If  any  man  love  Me,  he  will  keep  My  word,  and  My  Father 
will  love  him,  and  we  wUl  come  unto  him,  and  dwell  with  him. 
John  xiv. 


AISI  APPENDIX  TO  THE  COMMUNION  OFFICE. 


205 


If  yc  slmli  Lkle  in  Me,  and  My  word  sliall  abide  in  you,  ye 
Biiall  ask  what  ye  will,  and  it  shall  he  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  ou  our  side,  who  can  be  against  us  P  which  did  not 
spare  His  own  Son,  but  gave  Him  for  us  all.     Horn.  viii. 

Who  shall  lay  any  thing  to  the  charge  of  God's  chosen  ?  it  is 
God  that  justifieth  ;  who  is  he  that  can  condemn  ?     Rom.  viii. 

The  night  is  past,  and  the  day  is  at  baud;  let  us  therefore 
cast  away  the  deeds  of  darkness,  and  put  on  the  armour  of  light. 
Mom.  xiii. 

Christ  Jesus  is  made  of  God,  unto  us,  wisdom,  and  righte- 
ousness, and  sanctifying,  and  redemption,  that  (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  oiiering  and 
a  Sacrifice  of  a  sweet  savour  to  God.    JEph.  v. 

Then  the  Priest  shall  give  thmiTcs  to  God,  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. 
The  Priest.  Let  us  pray. 
Almighty  and  everhving  God,  we  most  heartily  thank  Thee, 
&c. 

Then  the  Priest  turning  him  to  the  people,  shall  let  them  depart 
until  this  blessing  : 
The  peace  of  God  (wdiich  passeth  all  understanding)  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  alway. 

Then  the  people  shall  answer. 
Amen. 

Where  there  are  no  clerics,  there  the  Priest  shall  sag  all  things 
appointed  here  for  them  to  sing. 

When  the  Kolg  Communion  is  celehrate  on  the  worTc-day,  or  in 
private  houses  ;  Then  mag  he  omitted,  the  Gloria  in  Excelsis, 
the  Creed,  the  Homily,  and  the  Exhortation,  beginning.  Dearly 
beloved,  &c. 

[in.] 

THE  SCOTTISH  LITURGY. 

[a.d.  1764.] 

In  the  Communion  Oflice  of  the  Church  of  Scotland,  the  Offer- 
tory is  followed  immediately  by  the  Sursum  Corda,  Preface,  and 
Sanctus.     It  then  proceeds  as  follows  : — 

Then  the  Presbyter,  standing  at  such  a  part  of  the  Holy  Table, 
as  he  may,  with  the  most  ease  and  decency,  use  both  his  hands, 
shall  say  the  Prayer  of  Consecration,  asfolloweth : 
All  glory  be  to  Thee,  Almighty  God,  our  heavenly  Father,  for 
that  Thou,  of  Thy  tender  mercy,  didst  give  Thy  only  Son,  Jesus 
Christ,  to  suffer  death  upon  the  cross  for  our  redemption ;  Who 
(Ijy  His  own  oblation  of  Himself  once  oft'ered)  made  a  full,  per- 
fect, and   suflicient  sacrifice,  oblation,  and  satisfoction,  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  Presbi/ler  is 
to  take  the  paten  into  his  hands)  He  took  bread,  and  when  He 
had  given  thanks  (and  here  to  break  the  bread).  He  brake  it, 


The  OblatUn. 


The  Invocation, 


The  OhhiHon 
of  ourselves. 


and  gave  it  to  His  disciples,  saying.  Take,  eat  (and  here  to  lay 
his  hands  upon  all  the  bread).  This  is  My  Body,  wliich  is 
given  for  you  :  do  this  in  remembrance  of  Me. 

Likewise,  after  supper  (here  he  is  to  taXe  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  handt 
upon  every  vessel  \be  it  chalice  or  Jlagon^  in  which  there  is  any 
wine  to  be  consecrated),  for  this  is  My  Blood,  of  the  New  Testa- 
ment, which  is  shed  fur  you,  and  for  many,  for  the  remission  of 
sins  :  do  this,  as  oft  as  ye  shall  drink  it,  in  remembrance  of  Me. 

Wherefore,  0  Lord,  .and  heavenly  Father,  ac- 
cording to  the  institution  of  Thy  dearly  beloved 
Son,  our  Saviour,  Jesus  Christ,  we,  Tliy  humble  servants,  do 
celebrate  and  make  here,  before  Thy  Divine  Majesty,  with  tlieso 
Tliy  holy  gifts,  which  we  now  o0*er  unto  Thee,  the  memorial  Thy 
Son  hath  commanded  us  to  make;  having  in  remembrance  His 
blessed  Passion  and  precious  Death,  His  mighry  Resurrection 
and  glorious  Ascension ;  rendering  unto  Thee  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  almighty  good- 
ness, vouchsafe  to  bless  and  sanctify,  with  Thy  Word  and  Holy 
Spirit,  these  Thy  gifts  and  creatures  of  Bread  and  Wine,  that 
they  may  become  the  Body  and  Blood  of  Thy  most  dearly  be- 
loved Son. 

And  we  earnestly  desire  Thy  fatherly  goodness,  mercifully  to 
accept  this  our  Sacrifice  of  praise  and  thanksgiving,  most  hum- 
bly beseeching  Thee  to  grant,  that  by  the  merits  and  death  of 
Thy  Son,  Jesus  Christ,  and  through  faith  in  His  blood,  we  and 
all  Tljy  whole  Church  may  obtain  remission  of  our  sins,  and  all 
other  benefits  of  His  Piission. 

And  here  we  humbly  offer  and  present  unto 
Thee,  0  Lord,  ourselves,  our  souls  and  bodies,  to 
be  a  reasonable,  holy,  and  lively  sacrifice  unto 
Thee,  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  bo  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  par- 
doning 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,  0  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  pra^'ers  and  supplications,  and  to  give  thanks 
for  all  men ;  We  humbly  beseech  Thee,  most  mercifully  to  accept 
our  alms  and  oblations,  and  to  receive  these  our  prayers,  which 
we  offer  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  iu  the  truth  of  Thy  holy  Word,  and  live  in 
unity  and  godly  love. 

We  beseech  Thee  to  save  and  defend  all  Chris- 
tian Kings,  Princes,  and  Governors,  and  especially        Commemora- 
Thy  servant  Victoria  our  Queen,  that  under  her     Living. 
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  indift'erently  minister  justice,  to  the 
punis.hment  of  wickedness  and  vice,  and  to  the  maintenance  of 
Thy  true  religion  and  virtue. 

Give  grace,  O  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  administer  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 


206 


AN  APPENDIX  TO  TID]  COMMUNION  OFFICE. 


Word,  truly  serving  Thee  in  holiness  and  righteousness,  all  the 
days  of  their  life. 

And  we  commend  especially  to  Thy  merciful  goodness  the  con- 
gregation which  is  hero  assemhled  iu  Thy  name,  to  celebrate  the 
commemoration  of  the  most  precious  death  aud  sacrifice  of  Thy 
Son,  and  our  Saviour,  Jesus  Christ. 

And  we  most  humbly  beseech  Thee,  of  Tliy  goodness,  0  I.oi-d, 
to  comfort  and  succour  all  those,  who  in  this  transitory  life  are 
in  trouble,  sorrow,  need,  sickness,  or  any  other  adversity. 

Commfmora-  And  we  also  bless  Thy  holy  Name,  for  all  Thy 
^"oB  0/  iiie  servants,  who  having  finished  their  course  in  faith, 
do  now  rest  from  their  labours. 
And  we  yield  unto  Thee  most  high  praise,  and  he.arty  thanks, 
for  the  wonderful  grace  and  virtue  declared  iu  all  Thy  Saints, 
who  have  been  the  choice  vessels  of  Thy  grace,  and  the  lights  of 
the  world  in  their  several  generations  :  most  humbly  beseeching 
Thee,  to  give  us  grace  to  follow  the  example  of  their  stedfiistness 
in  Thy  faith,  and  obedience  to  Thy  holy  commandments ;  that 
at  the  day  of  the  general  resuiTeetion,  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  My  Father, 
inherit  the  kingdom  prepared  for  you  from  the  foundation  of  the 
world. 

Grant  this,  0  Father,  for  .Tcsus  Clirist's  sake,  our  only  Mediator 
and  Advocate.    Amen. 

Then  shall  Ike  Preslt/ier  say. 
As  our  Saviour  Christ  hath  commanded  and  taught  us,  we  arc 
hold  to  say.  Our  Father,  &c. 

Then  the  Preshi/fcr  shall  sai/  to  them  that  come  to  receive  the 
Holt/  Communion,  this  invitation: 

Te  that  do  truly  and  earnestly,  &c. 

[Then  foUow  the  Confession,  the  Absolution,  the  Comfortable 
Words,  and  the  Collect  of  Humble  Access,  as  in  the  English 
Office.] 

Then  shall  the  Bishop,  if  he  he  present,  or  else  the  Fresli/ter 
that  celelrateth,  first  receive  the  Communion  in  both  kinds 
himself,  and  next  deliver  it  to  other  Bishops,  Presbyters,  and 
Deacons,  (if  there  he  any  present,)  and  after  to  the  people  in 
due  order,  all  humlly  kneeling.  And  when  he  receiveth  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  and  soul  unto  everlasting  life. 

Sere  the  person  receivinj  shall  say.  Amen. 
And  the  Presbyter  or   Minister   that  receiveth   the   Cup  Aim- 
self,  or  delivereth  it  to  others,  shall  say  this  Benediction, 
The  Blood  of  our  Lord  Jesus  Chi"ist,  which  was  shed  for  thee, 
preserve  thy  body  and  soul  unto  everlasting  life. 

Mere  the  person  receiving  shall  say,  Amen. 

Jf  the  consecrated  hread  or  u-ine  he  all  spent  before  all  hare 
communicated,  the  Presbyter  is  to  consecrate  more,  according 
to  the  form  before  prescribed,  beginning  at  the  words,  All 
glory  be  to  Thee,  &c.,  and  ending  jcith  the  words,  that  they 
may  become  the  Body  and  Blood  of  Thy  most  dearly  beloved 
Son. 

When  all  have  communicated,  he  that  celebrates  shall  go  to 
the  Lord's  Table,  and  cover  with  a  fair  linen  cloth  that  which 
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  graciously  vouch- 
safed to  admit  us  to  the  participation  of  His  holy  Mysteries ; 
and  let  us  beg  of  Him  grace  to  perform  our  vows,  and  to  perse- 
vere in  our  good  resolutions ;  and  that,  being  made  holy,  we  may 
obtain  everlasting  life,  through  the  merits  of  the  all-sufficient 
Sacrifice  ot  our  Lord  and  Saviour  Jesus  Clirist. 

Then   the   Presbyter  shall  say  this    Collect  of  Thanksgiving, 
as  folloiceth. 
Almighty  and  overliving  Go<l,  we  most  heartily  thank  Thee 


&c.     [And  the  Office  closes  with  the  "  Gloria  in  Kxcelsis,"  the 
Peace,  and  the  Blessing,  as  in  the  English  Use.] 

[IV.] 
THE  AMERICAN  LITURGY. 

The  order  and  arrangement  of  the  Communion  Office  of  the 
American  Cliurch  is  the  same  as  our  own,  with  this  one  impor- 
tant difference,  viz.  that  the  Prayer  of  Oblation  and  the  Invoca- 
tion have  been  restored  to  their  place  in  immediate  connexion 
with  the  Prayer  of  Consecration,  which  now  closely  resembles 
that  of  the  Scottish  Liturgy,  and  is  as  follows  : — ■ 

All  glory  be  to  Thee,  Almighty  God,  our  heavenly  Father,  for 
that  Thou  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  ofl'crcd)  a  full, 
perfect,  and  sufficient  sacrifice,  oblation,  and  satis- 
faction for  the  sins  of  the  whole  world;  and  did  in-         *  H"'  "'« 
stitute,  and  in  His  holy  Gospel  command  us  to  con-     ,/,^  paieu  Intc 
tinue,  a  perpetual  memory  of  that  His  precious  death    ''"  '""'rf». 
.and  sacrifice  until  His  coming  again:  For  in  the  night    iieakihebrmd. 
in  which  He  was  betrayed,  {a)  He  took  bread ;  and       '  •<"?' '"f^'° 
when^  He  had  given  thanks,  (i)  He  brake  it,  and    apon  alt    the 
gave  it  to  His  disciples,  saying,  T.ikc,  eat;  (c)  this    ^""f;      .    ■ 
is  My  Body,  which  is  given  for  you ;    do  this  iu     to  take  tfif  Cup 
remembrance  of  Me.     Likewise,  after  supper,  (rf)     '"'"  "'J"l'i;, 
He  took  the  cup ;  and  when  He  had  given  thanks,    be  is   to    lay 
He  gave  it  to  them,  saying.  Drink  ye  all  of  this ;    ''^'J'^^ris'iZ 
for   (e)   this  is  My  Blood,  of  the  New  Testament,    wMckthi-rc  it 
which  is  shed  for  you,  and  for  many,  for  the  re-    °"«secro(ei. 
mission  of  sin :  do  this,  as  oft  as  ye  shall  drink  it, 
in  remembrance  of  Me. 

Wherefore,   0  Lord    and  heavenly  Father,  according  to  the 

institution  of  Thy  dearly  beloved  Son  our  Saviour      _,   „,,  ,. 

*'  *'  TIte  Oblation. 

Jesus  Christ,  we,  Tby  humble  servants,  do  celebrate 

and  make  liere  before  Thy  Divine  M.ajesty,  with  these  Tliy  holygifts, 
which  we  now  ofl'er  unto  Thee,  the  memorial  Thy  Son  hath  com- 
manded us  to  make;  having  in  remembrance  His  blessed  Passion 
and  precious  Death,  His  mighty  Resurrection  and  glorious  Ascen- 
sion ;  rendering  unto  Thee  most  hearty  thanks,  for  the  innnme- 
rable   benefits   procured   unto   us  by  the   same.     And  we  most 

humbly  beseech  Thee,  O  merciful  F.at her,  to  hear  us ;  _,    , 

•^  ,     .   ,  ,  ^"^  Invocation. 

and,  of  Thy  aluiighty  goodness,  vouchsafe  to  bless 

and  sanctify,  with  Thy  Word  and  Holy  Spirit,  these  Tliy  gifts 
and  creatures  of  bread  and  wine ;  that  we,  receiving  them  ac- 
cording to  Thy  Son  our  Saviour  Jesus  Christ's  holy  institution, 
iu  remembrance  of  His  Death  and  Passion,  may  be  partakers  of 
His  most  blessed  Body  and  Blood.  And  we  earnestly  desire  Tliy 
fatherly  goodness,  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,  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  oflcr  and  present  unto  Thee,  0  Lord,  ourselves,  our  souls, 
and  bodies,  to  be  a  reasonable,  holy,  and  living  sacrifice  unto 
Thee ;  humbly  beseeching  Tliee,  that  we,  and  all  others  who  shall 
be  partakers  of  this  Holy  Communion,  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  oflcr 
unto  Thee  any  sacrifice ;  yet  we  beseech  Thee  to  accept  this  our 
bounden  duty  and  service,  not  weighing  our  merits,  but  pardon- 
ing our  offences;  through  Jesus  Christ  our  Lord;  by  fl'hom,  and 
with  Whom,  in  the  unity  of  the  Holy  Ghost,  all  honour  and  glory 
be  unto  Thee,  0  Father  Almighty,  world  without  end.    Amen. 

Here  shall  be  sung  a  Hymn,  or  Part  of  a  Hymn,  from  the 
Selection  for  the  Feasts  and  Fasts,  cj'c. 

[V.] 
THE  PRESBYTERIAN  FORM. 
[Tins  presumptuous  and  irreverent  parody  of  the  Liturgy  is 
reluctantly  reprinted,  for  the  sake  of  historical  completeness,  from 


AN  APPENDIX  TO  THE  COMMUNION  OFFICE. 


207 


the  "  Directory"  cf  1G44  '.  When  the  children  asked  for  bread, 
this  was  the  stone  which  was  provided  for  them  during  the  per- 
secution of  the  Church  by  the  Puritans,  from  1G45  to  1661.  Ed.] 

Of  the  Celebration  of  the  Communion,  or  Sacrament  of  the 
Lord's  Supper. 

The  Communion,  or  Supper  of  tlie  Lord,  is  frequently  to  he 
celebrated ;  but  how  often,  may  be  considered  and  determined  by 
the  ministers,  and  otlier  church-governors  of  each  congregation, 
as  they  sliall  tind  most  convenient  for  the  comfort  and  edifica- 
tion of  tlie  people  committed  to  their  charge.  And,  when  it 
shall  be  administered,  we  judge  it  convenient  to  bo  done  after  the 
morning  sermon. 

The  ignorant  and  the  scandalous  are  not  fit  to  receive  the  sacra- 
ment of  tlie  Lord's  Supper. 

Where  this  sacrament  cannot  with  convenience  be  frequently 
administered,  it  is  requisite  that  public  warning  be  given  the 
Sabbath-day  before  the  administration  thereof:  and  that  either 
then,  or  on  some  day  of  that  week,  something  concerning  that 
ordinance,  and  the  due  prepai-ation  thereunto,  and  participation 
thereof,  be  taught ;  that,  by  the  diligent  use  of  aU  means  sanc- 
tified of  God  to  that  end,  both  in  public  and  private,  all  may 
come  better  prepai'ed  to  that  heavenly  feast. 

"When  the  day  is  come  for  administration,  the  minister,  having 
ended  his  sermon  and  prayer,  shall  make  a  short  exhortation  : 

"  Expressing  the  inestimable  benefit  we  have  by  this  sacra- 
ment, together  with  the  ends  and  use  thereof:  setting  forth  tlie 
great  necessity  of  having  our  comforts  and  strength  renewed 
thereby  in  this  our  pilgrimage  and  warfare  :  how  necessary  it  is 
that  we  come  unto  it  with  knowledge,  faith,  repentance,  love, 
and  with  hungering  and  thirsting  souls  after  Christ  and  His 
benefits :  how  great  the  danger  to  eat  and  drink  unworthily. 

"Next,  he  is,  in  the  name  of  Christ,  on  the  one  part,  to  warn 
all  such  as  are  ignorant,  scandalous,  profane,  or  that  live  in  any 
sin  or  ofl'ence  against  their  knowledge  or  conscience,  that  they 
presume  not  to  come  to  that  holy  table ;  showing  them,  that  he 
that  eateth  and  drinketh  unworthily,  eatcth  and  driuketh  judg- 
ment unto  himself :  and,  on  the  other  part,  he  is  in  an  especial 
manner  to  invite  and  encourage  all  that  labour  under  the  sense 
of  the  burden  of  their  sins,  and  fear  of  wrath,  and  desire  to  reach 
unto  a  greater  progress  in  grace  than  yet  they  can  attain  unto,  to 
come  to  the  Lord's  table  j  assuring  them,  in  the  same  name,  of 
ease,  refreshing,  and  strength  to  their  weak  and  wearied  souls." 

After  this  exhortation,  warning,  and  invitation,  the  table  being 
before  decently  covered,  and  so  conveniently  placed,  that  the  com- 
municants may  orderly  sit  about  it,  or  at  it,  the  minister  is  to 
begin  the  action  with  sanctifying  and  blessing  the  elements  of 
bread  and  wine  set  before  him  (the  bread  in  comely  and  con- 
venient vessels,  so  prepared  that,  being  broken  by  him,  and 
given,  it  may  be  distributed  amongst  the  commuuicauts ;  the 
wine  also  in  large  cups),  having  first,  in  a  few  words,  showed  that 
those  elements,  otherwise  common,  ai-e  now  set  apart  and  sanc- 
tified to  this  holy  use,  by  the  word  of  institution  and  prayer. 

Let  the  words  of  institution  be  read  out  of  the  Evangelists,  or 
out  of  the  first  Epistle  of  the  Apostle  Paul  to  the  Corinthians, 
chap.  xi.  23,  I  have  received  of  the  Lord,  &c.  to  the  27th  verse, 
which  the  minister  may,  when  he  seeth  requisite,  explain  and 

apply-  

*  "The  Directory  for  the  Public  "Worship  of  God,  agreed  upon  by  the 
Assembly  of  Divines  at  Westminster,  with  the  assistance  of  Commissioners 
from  the  Church  of  Scotland,  as  a  part  of  the  covenanted  uniformity  in 
relif-'ion  betwixt  the  Churches  of  Christ  in  the  Kingdoms  of  England,  Scot- 
land and  Ireland." 


Let  the  prayer,  thanksgiving,  or  blessing  of  the  bread  and  wine, 
be  to  this  effect : 

"With  humble  and  hearty  acknowledgment  of  the  greatness  of 
our  misery,  fi-om  which  neither  man  nor  angel  was  able  to  deliver 
us,  and  of  our  great  unworthiness  of  the  least  of  all  God's 
mercies  ;  to  give  thanks  to  God  for  all  His  benefits,  and  especially 
for  that  great  benefit  of  our  redemption,  the  love  of  God  the 
Father,  the  suft'erings  and  merits  of  the  Lord  Jesus  Christ  the 
Son  of  God,  by  which  we  are  delivered ;  and  for  all  means  of  grace, 
the  word  and  sacraments ;  and  for  this  sacrament  in  particular, 
by  which  Christ,  and  all  His  benefits,  are  applied  and  sealed  up 
unto  us,  which,  notwithstanding  the  denial  of  them  unto  others, 
are  in  great  mercy  continued  unto  us,  after  so  much  and  long 
abuse  of  them  all. 

"  To  profess,  that  there  is  no  other  name  under  heaven  by 
which  we  can  be  saved,  but  the  name  of  Jesus  Christ,  by  whom 
alone  we  receive  liberty  and  life,  have  access  to  the  throne  of 
grace,  are  admitted  to  eat  and  drink  at  His  own  taljle,  and  are 
sealed  up  by  His  Spirit  to  an  assurance  of  happiness  and  everlast- 
ing life. 

"  Earnestly  to  pray  to  God,  the  Father  of  all  mercies,  and  God 
of  all  consolation,  to  vouchsafe  His  gracious  presence,  and  the 
eB'ectual  working  of  His  Spirit  in  us ;  and  so  to  sanctify  these 
elements  both  of  bread  and  wine,  and  to  bless  His  own  ordinance, 
that  we  may  receive  by  faith  the  body  and  blood  of  Jesus  Christ, 
crucified  for  us,  and  so  to  feed  upon  Him,  that  He  may  be  one 
with  us,  and  we  one  with  Him ;  that  He  may  live  in  us,  and  we 
in  Him,  and  to  Him  who  hath  loved  us,  and  given  Himself  for  us." 

All  which  he  is  to  endeavour  to  perform  with  suitable  aft'ec- 
tions,  answerable  to  such  an  holy  action,  and  to  stir  up  the  like 
in  the  people. 

The  elements  being  now  sanctified  by  the  word  and  prayer,  the 
minister,  being  at  the  table,  is  to  take  the  bread  in  his  hand,  ami 
say,  in  these  expressions,  (or  other  the  like,  used  by  Christ  or  His 
Apostle  upon  this  occasion  :) 

"  According  to  the  holy  institution,  command,  and  example  of 
our  blessed  Saviour  Jesus  Christ,  I  take  this  bread,  and,  having 
given  thanks,  break  it,  and  give  it  unto  you  ;  (there  the  minister, 
who  is  also  himself  to  communicate,  is  to  break  the  bread,  and 
give  it  to  the  communicants;)  Take  ye,  eat  ye ;  this  is  the  body 
of  Christ  which  is  broken  for  you :  do  this  in  remembrance  of 
Sim" 

In  like  manner  the  minister  is  to  take  the  cup,  and  say,  in  these 
expressions,  (or  other  the  like,  used  by  Christ  or  the  Apostle  upon 
the  same  occasion :) 

"According  to  the  institution,  conmiand,  and  example  of  our 
Lord  Jesus  Christ,  I  take  this  cup,  and  give  it  unto  you ;  (liere  he 
giveth  it  to  the  communicants;)  This  cup  is  the  new  testament 
in  the  blood  of  Christ,  which  is  shed  for  the  remission  of  the  sins 
of  many  :  drink  ye  all  of  it." 

After  all  have  communicated,  tlie  minister  may,  in  a  few  words, 
put  them  in  mind 

"  Of  the  grace  of  God  in  Jesus  Christ,  held  forth  in  this  sacra- 
ment; and  exhort  them  to  walk  worthy  of  it." 

The  minister  is  to  give  solemn  thanks  to  God, 

"  For  His  rich  mercy,  and  invaluable  goodness,  vouchsafed  to 
them  in  that  sacrament ;  and  to  entreat  for  pardon  for  the  defects 
of  the  whole  service,  and  for  the  gracious  assistance  of  His  good 
Spirit,  whereby  they  may  be  enabled  to  walk  in  the  strength  of 
that  grace,  as  becometh  those  who  have  received  so  great  pledges 
of  salvation." 

The  collection  for  the  poor  is  so  to  be  ordered,  that  no  part  of 
the  public  worship  be  thereby  hindered. 


AN  INTRODUCTION 


TO  THE 


OFFICES  FOU  HOLY  BAPTISM. 


Thk  ecclesiastical  word  BdirTKTfia,  fi'om  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  PairTl(a,  piirra, 
from  which  it  is  formed.  On  the  other  hand,  although  the 
original  classical  word  has  the  primary  sense  of  dipping,  (that  is, 
of  more  or  less  immersion  in  some  fluid,)  this  sense  is  not  neces- 
sarily connected  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 
and  drinking  [Mark  vii.  4.  Heh.  i.i.  10] ;  to  the  ministry  of  our 
Lord  [Matt.  iii.  11] ;  to  the  Passion  of  our  Lord  [Luke  xii.  50. 
Mark  X.  38] ;  to  the  operation  of  the  Holy  Ghost  upon  tlie 
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.  3G.  Eph.  iv.  5.  1  Pet.  iii.  21].  In  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  he  baptized  with  ;"  for  although  He 
had  no  sin  from  which  He  could  be  purified,  yet  was  He  "  made 
Bin  for  us,"  and  also  "made  perfect  through  suflerings"  [Heb.  ii. 
10].  It  is  moreover  observable,  that  after  the  institution  of  the 
rite  of  Christian  Baptism  by  our  Lord,  the  word  is  not  anj-  longer 
used  in  other  senses  in  Holy  Scripture,  (except  historically,)  but 
is  restricted  to  the  one  which  it  has  commonly  held  in  all  subse- 
quent ages. 

§  History  of  Holy  Saplism. 

It  appears  from  the  Holy  Gospels  that  the  ordinance  of  Chris- 
tian Baptism  was  a  sacramental  climax  which  had  been  arrived 
at,  and  developed  out  of,  other  and  inferior  ordinances.  St. 
John  the  Baptist  prepared  the  way  for  our  Lord's  ministrations 
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  re- 
ceived it  went  down  into  the  water  [Matt.  iii.  16] ;  and  we  arc 
not  told  whether  any  words  were  used  at  the  time  of  the  immer- 
sion'. Of  this  rite  our  Lord  Himself  was  pleased  to  partake,  and 
hy  doing  so  consecrated  the  element  of  water  to  its  future  and 
higher  use.  A  Baptismal  rite  was  also  used  in  the  ministrations 
of  our  Lord,  but  not  by  Himself  [.John  iii.  2G;  iv.  2]  ;  and  from 
the  manner  in  which  this  was  spoken  of  by  the  disciples  of  St. 
John  the  Baptist,  it  would  appear  that  there  was  no  outward 
distinction  between  this  rite  and  that  which  he  had  used.  In 
both  cases  an  ancient  custom  of  the  Jews  ^  appears  to  have  been 


'  "John,"  says  the  Venerable  Bede,  "baptized  with  the  baptism  of 
repentance  to  confession  of  sins  and  amendment  of  life;  and  he  preached 
the  coming  baptism  of  repentance  in  Christ  for  tlie  remission  of  sins ;  in 
which  latter  baptism  alone  is  remission  of  sins  (jiven  to  us,  as  the  Apostle 
ttttifies."  [Homil,  xlviii.] 
See  Lightfoot  on  Matt,  iii« 


adopted,  signifying  by  a  ceremony  of  ablution  the  cleansing  away 
of  an  old  life  for  tlie  purpose  of  beginning  a  new  one,  as  a  prose- 
lyte to  a  new  and  a  stricter  faith.  In  the  case  of  Jewish  bap- 
tisms the  change  signified  was  from  heathenism  to  Judaism ;  in 
that  by  St.  John  and  our  Lord  from  a  sinful  life  as  Jews  to  r. 
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  be  regarded  as  a 
preparation,  by  the  Providence  of  Almighty  God,  for  the  sacra- 
ment which  was  to  be  instituted  by  our  Lord. 

There  were  also  certain  verbal  and  typical  preparations  made 
for  that  institution  hy  our  Blessed  Lord  Himself.  At  the  outset 
of  His  ministry  occurred  His  interview  with  Nicodemus  [John 
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  he  iorn  of  water  and  the  Spirit  that  they  might  enter 
into  the  kingdom  of  Heaven :  and  although  Nicodemus  must 
have  been  familiar  with  the  Baptism  of  proselytes,  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  purifica- 
tion ;  a  truth  the  full  meaning  of  which  was  not  then  revealed  to 
them,  but  would  bo  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  suflTer  little  children  to  come  to  Hitn,  and  forbid 
them  not.  Lastly,  when  blood  and  water  flowed  from  the  side 
of  the  Lord,  the  connexion  between  His  Death  and  the  two 
Sacraments  was  unraistakeably  symbolized. 

Thus,  by  the  course  of  His  Providence,  our  Lord  had  prepared 
the  Jews,  and  the  Apostles  especially,  for  the  institution  of 
Christian  Baptism.  (1)  They  had  become  fitmiliar  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  de- 
veloped to  them  by  the  Holy  Ghost)  that  the  use  of  water  was  to 
be  not  a  siijn  only,  but  also  the  means  of  spiritual  cleansing  and 
new  buih  into  the  kingdom  of  God  ;  and  (3)  it  had  been  shown 
them  that  even  little  children  were  capable  of  entering  that  king- 
dom. And,  thus  prepared  by  our  Lord's  words  and  acts,  the 
Apostles  received  His  last  command  and  commission,  "  Go  ye 
therefore,  and  teach  [naBriTfiffaTt,  see  margin  of  English  Bible] 
all  nations,  baptizing  them  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Holy  Ghost."  Their  work  was,  as  it  had 
been  hitherto,  to  "  make  disciples ;"  as  they  had  long  been  doing, 
they  were  to  admit  to  discipleship  by  baptizing,  i.  e.  by  immersing 


3  This  seems  beyond  doubt,  notwithstanding  the  alleged  Jewish  use  cf 
the  expression  "new  birth  "  in  connexion  with  the  baptism  of  proselytes. 


AN  INTHODUCTION  TO  THE  OFFICES  FOR  HOLY  BAPTISM. 


209 


their  convprts  in  w.itcr  :  but  the  rite  was  now  to  be  distinguished 
from  all  previous  baptisms  by  being  administered  with  tlie  most 
solemn  words  that  man  can  use,  an  invocation  of  the  One  God  in 
three  Persons  '.     [Matt,  xxvii.  19.] 

The  subsequent  parts  of  the  New  Testament  sliow  that  the 
Apostles  carried  out  this  command  of  our  Lord  in  its  most  literal 
sense.  When  a  multitude  had  been  converted  on  the  Day  of 
Pentecost,  and  asked,  "Men  and  brethren.  What  shall  we  do  ?" 
yt.  Peter's  immediate  answer  was,  "  Repent,  and  be  baptized  every 
one  of  you  "  [Acts  ii.  38];  and  the  same  day  there  were  added  to 
the  little  flock  which  then  made  up  Christ's  mystical  Body  aljout 
three  thousand  souls.  When  the  people  at  Samaria  "believed 
Philip  preaching  the  things  concerning  the  kingdom  of  God,  and 
the  name  of  Jesus  Christ,  they  were  baptized,  both  men  and 
women  "  [Acts  viii.  12].  So  it  is  recorded  of  the  eunuch,  Saul, 
the  household  of  Cornelius,  the  household  of  Lydia,  the  Philippiau 
gaoler  "  and  all  his,"  the  household  of  Stephanas,  and  many 
others,  that  they  were  baptized  according  to  our  Lord's  commands 
as  soon  as  they  had  been  converted  to  belief  in  Him :  and  the 
cases  recorded  furnish  evidence  sufficient  to  give  us  a  moral 
certainty  that  the  Apostles  universally  baptized,  or  caused  to  be 
baptized  all,  in  every  place,  who  desired  to  be  added  to  the 
Church. 

§  Administration  of  Saptism  in  the  Primitive  Church. 

Of  the  manner  in  which  the  Sacrament  of  Baptism  was  adminis- 
tered in  the  Apostolic  age  we  have  no  detailed  record  beyond  the 
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  baptism "  [Rom.  vi.  4.  Col.  ii. 
12],  and  St.  Chrysostom  uses  the  expression  "  a  certain  bm-ial  in 
water"  [Hom.  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  Apostles,  Tertullian  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  Loi-d  hath  pre- 
scribed in  the  Gospel.  .  .  .  After  this,  having  come  out  from  the 

bath,  we  are  anointed  thoroughly  with  a  blessed  unction 

next  to  this  the  liand  is  laid  upon  us,  calling  upon  and  invitino- 
the  Holy  Spirit  through  the  blessing ....  some  undertaking  the 
charge  of  us,  we  first  taste  a  mixture  of  honey  and  milk,  and 
from  that  day  we  abstain  a  whole  week  from  our  daily  washing" 
[TevtuU.  de  Coron.  v.  3,  adv.  Prax.  xxvi.,  de  Bapt.  vii.  and  viii.]. 
From  St.  Cyprian,  iu  the  following  century,  we  learn  that  the 
water  was  "  tirst  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 
holy  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  Church  in  that  day.  "  First 
ye  entered  into  the  outer  hall  of  the  Baptistery,  and  there  foeing 
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. 


'  The  Institution  of  the  Sacrament  of  Baptism  is  not  to  be  looked  forinan 
exemplary  action  of  our  Lord,  as  in  the  case  of  the  other  Sacrament ;  for  we 
are  expressly  told  that  our  Lord  did  not  baptize.  [John  iv.  2.]  Tlie  view 
taken  above  is  substantially  that  of  the  ancient  handbook  of  the  Clergy, 
the  PupiUa  Oculi,  i-i  which  is  the  following  passage  ; — "Baptismus  Christi 
fiiit  instjtutus  materialiter  et  inchoative;  quando  Christus  tactu  su^e  mun- 
dissiin^  carnis  vim  regenerativam  aquis  contulit.  Praeceptive;  quando 
dixit  Nichodemo,  nisi  quia  renatus  &c.  ElTective  ;  quando  Christus 
passus  est  in  criice  Usus  fuit  inchoatus ;  quando  misit  discipulos  suos  ad 
prardicandum  et  baptizandum.  Promulgatus  adomnes;  post  passionem, 
Mattha;i  ult."  [Pupil.  Oculiiii.  24.] 


'  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  the  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  when  ye  were  unclothed,  ye  were 
anointed  with  exorcised  oil  from  the  very  hairs  of  your  head  to 
your  feet,  and  were  made  partakers  of  the  good  olive-tree,  Jesus 
Christ.  After  these  things,  ye  were  led  to  the  holy  pool  of  Divine 
Baptism,  as  Christ  was  carried  from  the  Cross  to  the  Se[)ulehre 
whicii  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,  and  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  the  selfsatne  moment  ye  died  and  were  born  ;  and  that  water 
of  salvation  was  at  once  your  grave  and  yonr  mother.  After  you 
had  come  up  from  the  pool  of  the  sacred  streams  the  unction 
was  given,  the  emblem  of  that  wherewith  Christ  was  anointed. 
This  holy  ointment  ....  is  symbolically  ajiplied  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  ....  then  on  your  nostrils  ....  then  on  your  breast.  AVhen 
ye  are  counted  worthy  of  this  holy  Chrism  ye  are  called  Christians, 
verifying  also  the  name  by  your  new  birth"  [Cyril.,  Cateeh.  Lect. 
xix.  XX.  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  their  Baptism  ^  [Ibid.  iii.  16 ;  xxii.  8], 
and  that  a  new  name  was  given,  as  Peter  and  Paul  received  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  suflicient  view  ■*. 

§  Administration  of  Baptism  in  the  Sixth  Century. 

[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  Abra- 
ham, and  other  apiiropriate  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  waterhrooks,"  &c. 

[2]  A  procession  w.as  formed  from  the  altar  "  ad  fontes,"  the 
"school"  or  quire  singing  the  "  Litania  septena","  the  taper- 
bearers,  and  a  minister  carrying  the  ampulla  of  consecrated  oil, 
goiug  before  the  Bishop,  who  was  supported  by  a  Deacon  on 
either  side. 

[3]  The  prayers  for  the  Benediction  of  the  font  were  said  by  the 
bishop,  who,  at  a  particular  part  of  them,  divided  the  water  with 
his  hand  in  the  form  of  a  cross ;  at  a  secoud,  held  the  taper  in 
the  water;  and,  at  a  third,  breathed  on  the  water  thrice,  after- 
wards pouring  in  the  chrism  in  the  form  of  a  cross,  and  spreading 
it  with  his  hands  *. 


^  This  was  said  in  Jerusalem. 

*  See  Notes  to  the  1st  Sunday  after  Easter,  p.  107. 

^  The  admission  as  Calecfiumens  of  those  who  were  afterwards  to  be  bap- 
tized took  place  as  a  separate  ceremony  some  time  previously.  It  has  not 
been  thought  necessary  to  give  any  account  of  this  service  above,  as, 
although  incorporated  with  that  for  Baptism  in  later  times  and  in  our  own 
ollice,  it  was  really  a  separate  rite. 

s  See  some  notice  of  the  Litania  Scptena,  and  the  analogous  Litania 
Septiformis.  at  p.  47.  Menard  [Notes  9 1]  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. 

''  St.  Augustine  notices  the  custom  of  signing  the  water  with  the  cross 
in  his  118th  Homily  on  St.  John,  and  in  his  181st  Sermon  de  Tempore. 

Ee 


210 


AN  INTRODUCTION 


[4]  When  the  benediction  of  the  water  was  ended,  the 
"  infants  "  were  baptized,  first  the  boys  and  tlien  the  girls  ;  the 
Interrogatories  being  first  made  of  tliose  who  brouglit  them  in 
the  following  form:— "Quisvooaris?  Besp.  III.  Item  inlerro- 
gat  Sacerdos :  Credis  in  Deura  Patrem  Omnipotcntcm,  Crea- 
torem  eojli  et  terra;  ?  Uesp.  Credo.  Interrogat :  Et  in  Jesum 
Christum  Fillum  ejus  uuicura  Dominum  nostrum,  natum  et 
passum  ?  Uesp.  Credo.  Interrogat :  Credis  et  in  Spiritum 
Sanctum,  Sanctam  Ecclesiam  Catholicam,  Sanctorum  Commu- 
nionem,  remissionem  peccatorum,  carnis  resurrectionem,  vitam 
seternam  ?  Uesp.  Credo.  Interrogat :  Vis  baptizari  ?  Uesp. 
Volo :  1st  dicif.  Et  ego  baptizo  te  in  nomine  Patris,  et  Filii,  et 
Spiritus  S;meti."  Then  when  the  newly  baptized  was  taken 
firora  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  with 
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  nicdia!val  Offices  for  Baptism  were  founded  on  this  ancient 
and  perhaps  primitive  one ;  but  several  ceremonies  were  added, 
and  the  oflices  were  much  increased  in  length.  They  were  di- 
vided into  three  distinct  parts,  tlie  first  of  which  was  entitled, 
"Ordo  ad  faeicndmn  Catechumenum ;"  the  second,  "Benedictio 
Fontis ;"  and  the  third,  "  Eitus  Baptizandi."  Those  of  the 
Salisbury  Use  are  partly  represented  in  the  right-hand  column  and 
in  the  foot-notes  of  the  following  pages,  but  it  may  be  useful  to 
give  a  summary,  showing  the  c-iact  order  of  their  several  parts, 
and  the  ceremonies  with  which  the  sacrament  was  administered. 

§  The  Administration  of  Baptism  in  the  MedicBval  Church 
of  England. 

o]  Admission  of  a  Catechumen, 

[1]  The  child  being  held  without  the  doors  of  the  church,  the 
priest  made  the  sign  of  the  Cross  upon  its  forehead  and  breast. 
Baying,  "  I  place  the  sign  of  our  Lord  and  Saviour  Jesus  Christ 
on  thy  forehead  ....  and  on  thy  breast."  Then  he  placed  his 
hand  upon  the  head  of  the  child,  while  he  ofl'ered  a  prayer,  be- 
Beeching  God  to  open  to  it  the  door  of  His  mercy,  and  grant  it 
the  grace  of  Baptism. 

[2]  Salt,  over  which  an  exorcism  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  thoe  unto  life  everlasting. 
Amen."  This  was  followed  by  a  prayer  that  God  would  send  His 
holy  angel  to  take  care  of  His  servant  H.,  and  bring  him  to  the 
grace  of  Baptism. 

[3]  An  exorcism  and  adjuration  of  Satan  to  forsake  the  child 
was  then  said ;  followed  by  another  signing  mth  the  cross,  and 
a  prayer  that  the  child  might  be  turned  from  darkness  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]  Tlie  Lord's  Prayer,  Hail  Mary,  and  Creed,  were  said  by 
the  priest,  sponsors,  and  congregation. 

[7]  The  child  was  again  signed  with  the  cross,  the  words 
"  Trado  tibi  signaculum,"  &c.  being  said ;  and  afterwards  the 
priest,  taking  him  by  the  right  hand,  led  him  within  the  church. 
Baying,  "Enter  thou  into  the  house  of  God:  that  thou  mayest 
have  eternal  Hfe,  and  live  for  ever  and  ever.     Amen." 

^]  Benediction  of  the  Font. 

[1]  A  Litany  was  said,  similar  to  that  in  ordinary  use,  as  for 
as  the  end  of  the  Invocations. 


'  This  prayer  is  found  at  an  earlier  date,  in  the  fourth  century.    Sec 
St.  Ambrose  de  Myst.,  iii  7. 


[2]  The  Benediction  followed,  with  similar  prayers  and  cere- 
monies to  those  of  the  Gregorian  Sacramentary. 

7]  The  Baptism. 

[1]  The  child  being  brought  to  the  font,  the  priest  placed  his 
right  hand  upon  him,  asked  his  name,  and  made  the  interroga- 
tories of  abrenunciation. 

[2]  The  priest  anointed  the  child  with  chrism,  in  the  form  of 
a  cross,  on  the  breast  and  between  the  shoulders. 

[3]  Then  followed  the  profession  of  faith,  and  the  "  Quid 
petis  ?"  and  "  Vis  baptiz:\ri  ? " 

[4]  The  act  of  Baptism  followed,  with  trine  immersion,  as 
shown  further  on  in  the  service  itself. 

[5]  This  was  followed  by  the  signing  with  the  cross,  as  in  the 
Gregorian  Office. 

[6]  The  chrisom,  or  white  vestment,  was  put  upon  the  child 
with  the  words,  "  N.  Receive  a  white,  holy,  and  spotless  vesture, 
which  thou  shalt  hear  before  the  judgment-seat  of  our  Lord 
Jesus  Christ,  that  thou  mayest  have  eternal  life,  and  Uve  for  ever 
and  ever.     Amen." 

[7]  A  lighted  taper  was  placed  in  the  hand  of  the  child,  with 
the  words,  "^.  Receive  a  burning  light  that  cannot  be  taken  out 
of  thy  hand :  guard  thy  baptism,  keep  the  commandments,  that 
when  the  Lord  sh.all  come  to  the  wedding,  thou  mayest  be  able 
to  meet  Him  in  company  with  His  saints  in  the  heavenly  bride- 
chamber  ;  that  thou  mayest  have  eternal  life,  and  live  for  ever 
and  ever.     Amen." 

The  changes  made  in  the  above  Office  in  1549  were  not  very 
great,  but  considerable  alterations  were  made  in  1552,  and  all  the 
ancient  ceremonies  have  now  disappeared  from  the  English  Ser- 
vice 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  popular  superstition  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  made  will  be  found  in  the  notes 
to  the  various  parts  of  the  services  for  the  Public  and  Private 
Baptism  of  Infants.  The  Office  for  the  Baptism  of  Adults  was 
an  addition  of  1G61. 

§  The  Essentials  of  Holg  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  Holy  Ghost  " 
[Matt,  xxviii.  19].  Yet  questions  have  .arisen,  from  very  early 
ages,  as  to  the  matter  and^orm  with  which  the  Sacrament  is  to 
be  administered,  and  also  as  to  the  person  by  whom  it  is  to  be 
administered.  TertuUiau,  in  the  opening  of  his  treatise  on  Bap- 
tism, speaks  of  a  sect  which  denied  the  necessity  of  water  in 
Baptism  [Tertull.  de  Bapt.  i.] ;  and  St.  Augustine  refers  to  the 
rejection  of  water  because  created  by  the  evil  one,  and  therefore 
in  itself  evil,  as  one  of  the  heresies  of  the  Manichwans.  [Aug.  de 
Ha^res.  xlvi.]     In  the  twelfth  century,  the  Cathai-i,  or  Puritans, 


2  At  the  end  of  the  Office  a  Gospel  was  inserted  [Mark  ix.  17—29],  which 
was  to  be  used,  if  desired,  for  the  prevention  of  the  falling  sickness, — 
*'  quia  secundum  doctores  niaxime  valet  pro  morbo  caduco." 

There  is,  however,  a  touching  anecdote  on  record  which  seems  to  indicate 
that,  like  some  other  changes,  these  were  farced  upon  the  Convocation  by 
considerations  of  expediency  rather  than  principle.  During  the  reign  of 
Queen  Mary,  a  Mrs.  Hickman,  whose  husband  had  fled  out  of  the  country, 
"  was  sent  down  to  a  gentleman's  house  in  Oxfordshire  for  her  approaching 
confinement,  as  she  was  not  able  to  bear  the  voyage  to  Germany.  But  when 
her  child  was  born  she  was  in  a  dilemma  about  the  baptism,  not  liking  to 
have  it  baptized  by  a  '  Romish  priest '  according  to  the  ritual  then  of  late 
restored.  So  she  contrived  to  send  a  message  to  the  Bishops  then  in  prison 
at  Oxford  to  know  what  she  should  do,  and  their  answer  was,  that  she 
might  safely  employ  the  priest,  for  that  'the  Service  for  Holy  Paptism  was 
of  all  the  Services,  that  in  which  the  Church  of  Rome  had  leLst  departed 
from  the  truth  of  the  Gospel  and  the  primitive  practice.'"  This  anecdote 
is  given  in  Massingberd's  Lectures  on  the  Prayer  Book,  p.  123,  from  the 
leaves  of  a  copy  of  Beza's  New  Testament,  belonging  to  a  descendant  of 
the  family.  The  testimony  is  valuable,  as  two  of  the  imprisoned  Bishops, 
Cranmer  and  Ridley,  were  connected  with  every  step  taken  in  the  Reforma. 
tion  of  the  ancient  Offices. 


TO  THE  OFFICES  FOR  HOLY  BAPTISM. 


211 


domed  the  necessity  of  the  Sacrament  altogether,  but  adopted  a 
ceremony  which  they  called  baptism  with  fire,  as  a  substitute  for 
that  witli  water.  The  Waldeuses  also  regarded  water  as  unneces- 
sary to  a  spiritual  baptism ;  and  the  Flagellants  of  Germany, 
Poland,  Hungary,  and  France,  held  that  the  only  true  baptism 
was  one  in  bluod,  efl'ected  by  scourging  the  body.  With  respect 
to  the  form  of  words  in  which  the  person  is  to  be  baptized, 
it  is  sufficiently  evident  that  all  who  have  rejected  the  doctrine 
of  the  Blessed  Trinity  must  necessarily  have  moditied  and 
adapted  to  their  owm  principles  the  words  used  by  the  Church,  if 
they  continued  to  administer  a  rite  in  imitation  of  Christian 
Baptism.  The  Ariau  form  is  given  by  St.  Jerome  [cout.  Lucif.], 
and  the  Eunomian  by  Epiphanius  [Hajres.  Ixxvi.] ;  but  both  are 
too  irreverent  towards  the  second  and  third  Persous  of  the  Holy 
Trinity  to  be  set  down  here. 

Such  practices  gave  rise  to  strict  definitions  on  the  part  of  the 
Church,  which  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  cliild  baptized  ? 

*'  With  what  words  was  this  child  baptized  ?  " 

In  the  first  rubric  of  the  Ofiice  for  Public  Baptism,  also,  the 
font  is  directed  to  be  filled  with  "pure  water;"  and  in  the  Cate- 
chism "  the  outward  visible  sign  or  form  of  Baptism  "  is  clearly 
stated  to  be  "  Water ;  wherein  the  person  is  baptized  In  the 
Name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ohost." 
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 
Treat:  "If  anj  one  shall  say,  that  true  and  natural  water  is 
not  of  necessity  for  Baptism,  and,  on  that  account,  shall  wrest 
to  some  sort  of  metaphor  those  words  of  our  Lord  Jesus  C'hi-ist, 
'  Except  a  man  he  born  of  water  and  of  the  Holy  Ghost,'  let 
him  be  anathema."  [Sess.  vii.  Can.  ii.  de  Bapt.]  It  may  also  be 
added  that  cases  of  necessity  have  occasionally  arisen,  in  w-bich 
pure  water  was  not  at  hand  for  the  purpose  of  baptism,  when 
wine,  or  even  sand,  has  been  used  as  the  element  or  material  of 
Baptism :  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  in  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,  "  baptizing  them  with  water,"  and  to 
follow  literally  the  practice  of  His  Apostles  as  recorded  several 
times  in  the  New  Testament.  [Acts  vui.  36;  x.  46.  1  Pet. 
iii.  20.     Cf.  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  wliich  has 
been  so  used  from  tiine  immemorial.  In  the  Eastern  Church  a 
similar  form  is  used,  but  in  the  third  person,  and  with  a  passive 
verb :  "  The  servant  of  God,  N.,  is  baptized  in  the  Name  of  the 
Father,  and  of  the  Son,  and  of  the  Holy  Ghost."  The  essential 
part  of  the  form  is  the  distinct  mention  of  each  Person  of  the 
Blessed  Trinity  with  reference  to  the  act  of  Baptism  ;  and  both 
East  and  West  therefore  agree  in  naming  (1)  the  person,  (2)  the  act 
of  Baptism,  and  (3)  the  three  several  Pei-sons  of  the  Holy  Trinity. 
The  most  ancient  records  of  the  Church  point  to  the  Western 
form,  as  shown  in  the  citation  made  above  from  the  Sacramentary 
of  St.  Gregory,  and  this  form  difi'ers  from  the  Eastern  in  also 
naming  the  pei-son  baptizing,  "/baptize  thee:"  but  it  may  be 
considered  that  this  is  included  m  the  Eastern  form,  since  the 
statement  that  the  person  "  is  baptized  "  comprehends  elliptically 
the  words  "by  me,  who  am  now  performing  the  act,  and  spealcing 
the  words."  Such  an  explanation  of  the  Eastern  form  cannot, 
however,  justify  any,  the  slightest,  departure  from  the  other  in 
the  Church  of  England  '. 

The  original  mode  of  administering   Holy  Baptism  was  un- 

I  It  is  supposed  that  the  Eastern  form  was  adopted  as  a  standing  refuta- 
tion of  tlio  error  that  tlie  virtue  of  Baptism  was  derived  from  tlie  person 
ministering  it :  an  error  apparently  referred  to  in  the  words  of  the  Apostle, 
"  Every  one  of  you  saith,  I  am  of  Paul :  and  I  of  Apollos  ;  and  I  of  Cephas  • 
and  I  of  Christ."  [1  Cor.  i.  12.]  ' 

Ei; 


doubtedly  by  the  descent  of  the  person  to  be  baptized  into  a 
stream  or  pool  of  water.  It  is  probable  that  the  person  baptizing 
:dso  stood  in  the  water  [Acts  viii.  38],  and  poured  some  of  it 
with  his  hand  upon  the  head  of  the  other,  as  the  ktter  bowed 
himself  three  times  (at  the  naming  of  each  Person  of  the  Trinity 
by  the  baptizer)  into  the  stream.  St.  Paul  gave  a  beautiful  sym- 
bolical 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 
;ilso  should  walk  in  newness  of  life  "  [Rom.  vi.  4].  When  fonts 
were  made  in  churches,  they  were  made  with  a  descent  of  seven 
steps,  symbolizing  the  sevenfold  gift  bestowed  by  the  Holy  Ghost 
r  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 
;:rimitive  origin.  It  is  mentioned  by  TertuUian,  and  other  early 
lathers,  in  passages  ah'eady  quoted ;  and  also  by  St.  Ambrose,  iu 
liis  Treatise  on  the  Sacraments ;  St.  Basil,  in  liis  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,  that  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  dip  into  the 
water :  therefore  also  thou  wast  buried  with  Christ :  for  who- 
soever is  buried  with  Christ,  shall  rise  again  with  Christ.  A 
third  time  wast  thou  asked :  Dost  thou  believe  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  the  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— bap- 
tizing them  in  the  Name  of  the  Father,  and  of  the  Son,  and  of 
the  Holy  Ghost."  Yet  there  seems  to  have  been  an  early  neces- 
sity for  guarding  against  error  in  the  use  of  this  trine  immersion, 
and  St.  Gregory  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  dilference  in  the 
sanctification."  The  practice  of  immersion,  whether  trine  or 
single,  was  not,  however,  regarded  as  an  essential  feature  of 
B.aptism.  The  Philipplan  gaoler  "  was  baptized,  he  and  aU  his, 
straightway,"  in  prison,  and  in  the  middle  of  the  night;  and 
immersion  in  such  a  case  seems  extremely  improbable.  It  seems 
almost  equally  unlikely  in  the  ease  of  Cornelius  and  his  house- 
hold. In  days  of  pei-secutlon,  when  Christian  rites  could  only 
he  administered  in  secret,  immersion  could  not  have  been  uni- 
versal :  and  there  is  abundant  evidence  that  "  clinic  baptism," — 
that  is,  the  baptism  of  those  who  were  on  their  death-beds, — was 
very  common  in  those  primitive  days.  Resijccting  the  usage  in 
the  latter  case,  St.  Cyprian  wrote  to  Magnus  [a.d.  255]  iu  the 
following  words:  "You  have  incjuired  also,  dearest  son,  what  I 
think  of  those  who  in  sickness  and  debihty  obtain  the  grace  ot 
God,  whether  they  are  to  be  accounted  legitimate  Christians,  in 
tliat  they  are  sprinkled,  not  washed,  with  the  saving  water.  .  .  . 
I,  as  far  as  my  poor  ability  eonceiveth,  account  that  the  Divine 
blessings  can  in  no  respect  he  mutilated  and  weakened,  nor  any 
less  gift  he  imparted,  where  what  is  drawn  from  the  Divine 
bounty  is  accepted  with  the  full  and  eutire  faith  both  of  the 
giver  and  the  receiver.  .  .  .  Nor  should  it  disturb  any  one  that  the 
sick  seem  only  to  be  sprinkled  or  afl'used  with  water,  when  they 
attain  the  grace  of  the  Lord,  since  Holy  Scripture  speaks  by  the 
Prophet  Ezeklel,  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  Numbers  xLx.  7.  19,  20;  viii.  5 — 7;  xix.  9;  and 
adds,  "  AVlienee  it  is  apparent  that  the  sprinkling  also  of  water 
Las  like  force  with  the  saving  washing,  and  that  wben  this  is 

■y 


ai2 


AN  INTRODUCTION 


done  in  the  Cliurcli,"  not,  1.  e.,  by  heretics,  "  where  the  faith 
both  of  the  giver  and  receiver  is  entire,  all  holds  good,  and  is 
consummated  and  perfected  by  the  power  of  the  Lord  and  the 
truth  of  faith."  [C'yp.,  Ep.  Ixix.  11,  12.]  The  principle  thus  so 
plainly  set  forth  by  St.  Cyprian  has  ever  since  been  generally 
accepted  by  the  Church,  and  ablution,  or  the  actual  touch  of 
water  during  the  invocation  of  the  Blessed  Triniti/^  has  always 
been  accounted  the  essential  feature  in  the  administration  of 
Holy  Baptism.  Whether  that  ablution  is  eft'ected  by  the  more 
complete  method  of  immersion,  or  by  the  less  perfect  one  of 
atfusion,  the  result  is  the  same ;  care  being  always  taken  that 
the  actual  contact  of  the  water  with  the  person  is  really  eB'ected. 
And  thus  the  rubric  of  the  English  Office  leaves  it  discretionary 
whether  the  iufauts  or  adults  to  be  baptized  shall  be  dipped  in 
the  water,  or  have  water  poured  npon  them  ;  security  being  pro- 
vided for  the  actual  contact  of  the  water  by  the  exclusion  of 
mere  sprinkling,  which  is  not  recognized  at  all  in  the  Church  of 
England,  and  can  never  be  considered  a  safe  method  of  applying 
the  water,  or  a  reverent  way  of  obeying  the  command  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  fov:n  of  Holy 
Baptism,  it  remains  to  be  considered  who  ie  the  proper  mmister 
of  the  sacrament. 

There  can  be  no  doubt  that  in  the  first  instance  our  Blessed 
Lord  gave  to  His  Apostles  n  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  tlie  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  Ajiostles,  St.  Peter  and  St.  John, 
ratifying  his  act  by  confirming  those  whom  he  had  baptized. 
From  tliis  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  bi'ginniug  of  the  Christian  Church. 

But  the  question  souu  arose  whether  the  nature  of  Holy  Bap- 
tism was  not  such  as  to  make  a  Bishop,  Priest,  or  Deacon,  abso- 
lutely essential  to  its  right  aduuuistratiou ;  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  efl'cctive  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  tliose  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  m.njority  of  those  born  in  Protestant 
countries,  are  baptized  by  persons  who  have  never  been  ordained 
by  Bishops,  and  who  are  not  therefore  cither  Priests  or  Deacons 


in  the  sense  of  the  Church  of  England,  of  Churches  of  the  Koman 
communion,  or  of  the  Eastern  Church. 

The  validity  of  such  Lay  Baptism  was  maintained  by  Ter- 
tuUian  [de  Bapt.  xvii.],  who  however  adds  that  a  woman  is  as 
much  forbidden  to  baptize  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.  [Rufin.  i.  1-1.] 
St.  Augustine  maintained  it  to  be  valid,  not  only  in  cases  of 
necessity,  but  under  other  circumstances  also.  [Aug.  de  Bapt.  vii. 
102,  cont.  Parmcn.  ii.  13.]  St.  Jerome  also  allowed  it  in  case 
of  necessity;  and  the  Council  of  llliberis  or  Elvira  [^.D.  300] 
decided  in  its  thirty-eighth  Canon  that  no  re-baptism  was  neecs- 
s.iry  for  those  who  had  been  baptized  in  an  emergency  b^^  lay- 
men, but  only  that  the  persons  so  baptized  should  be  brought  to 
the  Bishop  for  Confirmation,  if  they  should  survive.  Without 
citing  any  further  authorities,  it  may  be  sufficient  to  give  the  em- 
phatic words  of  Hooker,  "  Yea,  '  Baptism  by  any  man  in  case  of 
necessity,*  was  the  voice  of  the  whole  world  heretofore."  [Ecc. 
Polit.  V.  Lxi.  3.]  He  also  affii'ms  in  his  subsequent  argument, 
that  even  Baptism  by  women  in  case  of  extreme  necessity  was 
valid,  and  not  to  be  reiterated. 

The  principle  thus  laid  d(jwn  has  been  definitely  stated  from 
time  to  time  hy  English  synods  from  a  very  early  age;  and  the 
"  Pupiila  Oculi,"  which  was  a  standard  book  of  instructions  for 
the  Clergy  in  the  media;val  period,  has  some  exhaustive  state- 
ments on  the  subject  [ii.  2],  which  plainly  show  that  it  was  the 
practice  to  recognize  Baptism  as  vaUd,  by  whomsoever  admi- 
nistered, if  given  with  the  proper  matter  and  form  of  words ; 
which  pr.ictiee  undoubtedly  continued  up  to  the  time  of  the  Ke- 
formation.  This  is,  at  the  same  time,  shown  most  clearly  and 
authoritatively  by  the  rubric  placed  at  the  end  of  the  Eitus  Bap- 
tizandi  in  the  Sahsbury  Manual,  winch  is  as  follows  : — '*  ^  No- 
tandum  est  qttod  quilibet  sacerdos  parochialis  debet  parockiajiis 
suis  formam  baptizandi  in  aqua  pura,  naturali,  et  recenfi,  et 
non  in  alio  liquore,  frequenter  in  diehus  dominicis  exponere,  ut 
si  necessitas  emergat  sciant  parvulos  in  forma  ecclesicB  bap- 
tizare,  prof erendo  formam  verborum  haptismi  in  lingua  materna, 
distincte  et  aperte  et  solum  unica  voce,  nullo  inodo  iterando 
verba  ilia  rite  semel  prolata,  vel  similia  super  eundem;  sed  sine 
aliqua  additioney  subtractione,  interruptione,  verbi  pro  verbo 
positione,  mutatione,  corritptione,  seu  transpositione  sic  dicendo; 
I  christene  the  N.  in  the  name  of  the  Fadir,  and  of  the  Soue, 
and  of  the  Holy  Gost.  Amen.  Vel  in  lingua  laiina,  sic : 
Ego  baptize  te,  if.  in  nomine  Patiis,  et  Filii,  et  Spiritus  Sancti. 
Amen.  Aquam  super  piarvulum  spargendo,  vel  in  aquam  mer- 
gcndo  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  ....  And  also  they  shall  warn  them  that 
without  great  cause  and  necessity  they  bajitize  not  children  at 
home  in  their  houses.  And  when  great  need  shall  compel  them 
so  to  do,  that  then  they  minister  it  on  this  fashion.  %  First,  let 
them  that  be  present  call  vpon  Oodfor  his  grace,  and  say  the 
Lord^s  Brayer,  if  the  time  will  suff'er.  And  then  one  of  them 
shall  name  the  child,  and  dip  him  in  the  water,  or  pour  water 
upon  him,  saying  these  words :  ^  N.  \  baptize  thee  in  the  name 


•  Another  rubric  added  this  caution:  "IT  Non  licet  laico  vel  mulieri 
aliquem  baptizare,  nisi  in  articulo  necessitatis.  Si  vero  vir  et  mulier  ad- 
essent  ubi  imiiiineret  necessitatis  articulus  baptizandi  [luerura,  et  non  esset 
alius  minister  ad  hoc  inagis  idoneus  prssens,  vir  baptizet  et  non  mulier, 
nisi  forte  mulier  bene  sciret  verba  sacramentalia  et  non  vir,  vel  aliud  ira- 
pcdimentum  subesset."  But  midwives  were  constantly  licensed  by  the 
Bishops  to  baptize  in  case  of  necessity  [Burn's  Ecc.  Law,  Art.  Midwives] 
down  to  quite  recent  times.  It  may  also  be  added  that  surgeons  frequently 
baptize  children  in  danger  of  death  at  the  present  day.  IBlunt's  Dlrectorium 
rastoiale,  p.  156.]  In  1 5S4  the  Puritans  presented  a  memorial  to  Archbishop 
Whitgift,  praying,  amongst  other  things,  "that  all  baptizing  by  midwives 
and  women  may  from  henceforth  be  inhibited  and  declared  void."  The 
Archbishop  replied  that  the  Baptism  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 
case,  though  some  of  late  by  their  singularity  in  some  points  of  religion 
had  given  the  adversary  greater  advantage  tb.^n  any  thing  else  could  do. 


TO  THE  OFFICES  FOR  HOLY  BAPTISM. 


213 


jf  the  Fatlier,  ami  of  the  Son,  and  of  the  Holy  Ghost.  Amen. 
And  let  ihem  not  doubt,  but  that  the  child  so  baptized  is  law- 
fully  and  svfficienthj  baptized  .  .  .  ."  After  the  Hampton  Court 
Conference,  in  1603,  the  above  rubric  was  altered  to  meet  the 
prejudices  of  the  Puritans,  the  words  "  lairful  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  sug- 
gestion was  added  "  {or  in  his  absence,  any  other  lauful  Minister 
that  can  be  procured  ') : "  and  these  successive  alterations  have 
been  supposed  to  narrow  the  theory  of  the  Church  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  checking 
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  necessary,  and  are  not  to  be 
repeated.  Moreover,  in  the  questions  to  be  asked  by  the  Clergy- 
man 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,  although  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  rebap- 
tizing  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  neces- 
sity, it  is  yet  clear  that  its  validity  depends  upon  the  manner  of 
its  administration,  not  upon  the  reality  of  the  necessity;  and 
lience  even  if  there  is  no  such  necessity,  it  must  still  be  accounted 
valid,  provided  the  proper  matter  and  form  are  used.  And 
Baptism  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  pi'oper  words  of  the  sacrament.  No  doubt  there  is  much 
uncertainty  respecting  this ;  for  many  Dissenters  attaching  little 
importance  to  Baptism,  it  is  reasonably  to  be  supposed  that  they 
would  be  sometimes  indifferent  about  exactness  in  administering 
it.  For  cases  of  doubt  the  hypothetical  form,  "  If  thou  art  not 
already  baptized,"  ic,  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  Sacra- 
ment is  administered  by  one  who  is  not  ordained  without  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  Soly  Baptism. 

It  remain^  now  to  speak  of  the  spiritual  benefits  which  result 
from  Holy  Baptism  to  those  who  duly  receive  It  according  to  the 
ordinance  of  our  Lord  and  Saviour  Jesus  Christ.  They  are 
spoken  of  in  the  OfSces  as  "a  washing  and  sanctifying  with  the 


1  It  must  not  be  forgotten  tliat  "  minister"  in  the  Book  of  Common 
Prayer  means  "  ejcecutor  iifficit,  and  that  if  it  was  used  here  in  that  sense, 
the  addition  of  "  lawful "  does  not  by  any  means  of  necessity  restrict  it  to  a 
clergyman.  The  "  alius  minister  ad  line  mngis  idoneus  "  of  the  rubric  given 
in  the  preceding  note,  shows  that  the  word  "  minister"  was  used  even  of  a 
lay  person  in  the  case  of  the  ministration  of  Baptism,  long  before  the 
Rt-'fomiation. 

2  The  Judgment  of  Lord  Brougham  in  Kscott  v.  Maslin  goes  very  fully 
into  the  question  of  Lay  Baptism  and  decides  in  favour  of  the  Catholic 
principle. 


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  participation  of  God's  everlasting 
kingdom,  a  bestowal  of  the  Holy  Spirit,  a  being  born  again  and 
made  heir  of  everlastiug  salvation,  a  release  fi-oni  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  mystical  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  putting  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 
member  of  Christ,  the  child  of  God,  and  an  inheritor  of  the 
kingdom  of  heaven  :"  and,  secondly,  in  the  definition  of  the 
inward  and  spiritual  grace  of  the  Sr.crament,  where  it  is  described 
as  "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." 

These  blessmgs  and  benefits  of  Holy  Baptism,  thus  set  forth 
with  such  an  overflowing  fulness  of  language,  are  all  compre- 
hensively included  in  the  Scriptural  term  "  Regeneration ;"  the 
first  use  of  which  recorded  in  the  New  Testament  is  by  our 
Blessed  Lord  when  He  said  to  Nicodemus,  "  Except  a  man  be 
bom  again.  Except  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  Apos- 
tles, as  of  St.  Paul :  "  According  to  His  mercy  He  saved  us  by 
the  vi'ashing  of  regeneration,  and  renewing  of  the  Holy  Ghost, 
which  He  shed  on  us  abundantly  through  Jesus  Christ  our 
Saviour ;  that  being  justified  by  His  grace,  we  should  be  made 
heirs  according  to  the  hope  of  eternal  Hfe"  [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  abidcth 
for  ever"  [1  Pet.  i.  23].  Tlie  mode  by  which  God  effects 
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  the  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  which  the  Church  has  ever  been 
accustomed  to  speak  of  Holy  Baptism,  and  to  trace  out  its  effica- 
cious operation  under  the  two  heads  indicated  by  St.  Cyril's 
words,  "at  the  self-same  moment,  ye  died  and  wero  born" 
[Catech.  Lect.  xx.  4]  ;  and  by  our  English  Catechism  in  the  ex- 
pression, "a  death  mito  sin,  and  a  new  birth  unto  righteous- 
ness." 

I.  Tliat  which  is  comprehended  under  the  first  of  these  heads, 
"  a  death  unto  sin,"  is  the  breaking  off  from  that  chain  of  spiritual 
relationship  between  the  baptized  and  Adam,  by  which  they  are, 
first,  inheritors  of  a  nature  prone  to  evil  rather  than  good;  and, 
secondly,  inheritors  of  the  penalty  due  to  sin. 

(1)  The  inheritance  of  a  fiiUen  natui'c  is  not  merely  an  his- 
torical circumstance,  but  a  practical  power  exercising  its  influence 
upon  those  whose  natiu'e  it  is.  The  moral  habitat  of  this  fallen 
nature  is  among  the  lowest  regions  of  moral  intuition,  or  con- 
science, and  of  moral  power.  Good  is  naturally  alien  to  it ;  evil 
is  natur.ally  its  choice.  It  is,  normally,  incapable  of  spiritual 
perception,  for  "  the  natural  man  reeeiveth  not  the  things  of  the 
Spirit  of  God,  for  they  are  foolishness  unto  him ;  neither  can  he 
know  them,  because  they  are  spuitually  discerned"  [1  Cor.  ii. 
14] ;  and  hence  belief  in  miracles  or  sacraments  is  scarcely  pos- 
sible for  those  who  are  wilfully  rejecting  Baptism,  and  must 
always  be  difficult  to  the  uuhaptized,  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  now- 
born ;  and  with  new  birth  come  new  faculties,  such  as  a  liijiln  r 
kind  of  conscience,  faith,  and  moral  strength.     It  has  broken 


Scriptural  Views  of  Holy  Baptism,  p.  23. 


2U 


AN  INTRODUCTION  TO  THE  OFFICES  FOR  HOLY  BAPTISM. 


off  its  bondiiffe  to  the  Fall,  has  become  dead  to  the  strongest 
and  primary  iutluenees  of  it;  and  receives  a  tendency  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  wrath. 
This  is  the  "  remission  of  sins  "  which  is  connected  with  thj  "  One 
Baptism "  in  the  Nicene  Creed.  It  is  solemnly  named  to  God 
in  the  ancient  prayer  before  Confirmation  which  ivas  said  imme- 
diately after  Baptism  in  the  Primitive  Church,  and  which  is  still 
retained  in  our  English  Confirmation  Service : — "  Almighty  and 
ever-Uving  God,  who  hast  vouchsafed  to  regenerate  these  Thy 
servants  by  water  and  the  Holy  Ghost,  and  hast  given  unto 
them  forgiveness  of  all  their  sins  .  .  .  ."  This  remission  extends 
to  all  actual  sin  in  adults  who  come  with  penitence  to  Holy 
Baptism,  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  hfe  is  begun  in  the  favour  of 
God,  Who  no  longer  regards  the  sin  of  the  unregenerate  condition 
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  faith,  and  undertaking  their 
Christian  duty,  God  most  solemnly  and  formally  doth  absolve 
them  from  all  guilt,  and  accepteth  them  to  a  state  of  favour  with 
Him."  [Serm.  on  Justification.]  In  the  same  manner  Bishop 
Jewell  decl.ires  in  his  Defence  of  the  Apology  of  the  Church  of 
England :  "  We  confess,  and  have  evermore  taught,  that  in  the 
Sacrament  of  Baptism,  by  the  death  and  blood  of  Christ,  is  given 
remission  of  all  manner  of  sin,  and  that  not  in  hiilf,  in  part,  or 
by  way  of  imagination,  or  by  fancy,  but  whole,  full,  and  perfect, 
of  aU  together ;  so  that  now,  as  St.  Paul  saith,  '  there  is  no  con- 
demnation to  them  that  be  in  Christ  Jesus.'"  [Def.  of  Apol.  II. 
x\.  3.]  As  when  Naaman  washed  in  Jordan  "  his  flesh  came  again 
like  unto  the  flesh  of  a  little  child,"  so  the  waters  of  Baptism  effect 
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.  Adoption  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  rela- 
tion between  Himself  and  those  whom  He  adopts,  giving  them  a 
claim  to  paternal  love  and  the  privileges  of  souship.  This 
adoption  is  often  called  Justification  in  the  New  Testament,  as 


where  St.  Paul  says,  "  According  to  His  mercy  He  saved  us  by 
the  washing  of  regeneration,  and  reuewing  of  the  Holy  Ghost, 
which  He  shed  on  us  abundantly  through  Jesus  Christ  our 
Saviour;  that  being  justified  by  His  grace,  we  should  be  made 
heirs  according  to  the  liope  of  eternal  life."  [Tit.  iii.  5 — 7.]  God 
is  the  efficient  cause  of  this  justification ;  our  Lord  Jesus  Christ 
is  the  meritorious  cause  of  it ;  and  Holy  Baptism  is  the  insfru- 
men/al  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  deservings)  to  assisting  grace  by 
which  they  may  be  enabled  to  do  His  will  while  they  arc  in  a 
state  of  probation;  and  to  that  everlasting  life  which  He  has 
promised  to  those  who  are  faithfid  and  stedfast,  when  their  state 
of  probation  is  ended. 

(2)  A  mystical  union  is  effected  in  Baptism,  by  some  unintelli- 
gible and  supernatural  operation,  between  the  baptized  and  our 
Lord  Jesus  Christ.  They  are  united  to  the  Body  and  Soul  of  His 
human  nature,  and  since  that  is  inseparable  from  the  Godhead, 
they  are  also  through  it  united  to  His  Divine  Nature.  By  means 
of  the  union  thus  efl'ected  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  principle 
working  in  them  to  mould  them  to  the  pattern  of  Him  of  \^Tiom 
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 
natural  life  is  not  capable  becomes  easy  in  the  Christian  life 
tlu-ough  this  co-operating  power  of  Christ.  Through  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  which  are  at  present  beyond  the  power 
of  even  an  illuminated  Christian  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  man. 

Thus,  then,  the  effect  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  hke  as  Christ  was  raised  up  from  the  dead  by 
the  glory  of  the  Father,  even  so  we  also  should  walk  in  newness 
of  life.  For  if  we  have  been  planted  together  in  the  likeness  of 
His  death,  wo  shall  be  also  in  the  likeness  of  His  resurrection 

Likewise  reckon  yc  also  yourselves  to  be  dead  indeed 

unto  sin,  but  alive  unto  God  through  Jesus  Christ  our  Lord." 
[Rom.  vi.  4-11,] 


215 


THE  MINISTEATION  OF 

PUBLICK  BAPTISM  OF 
INFANTS, 

TO  BE  USED  IN  THE  CHURCH. 


*S  The  people  are  to  he  admonished,  that  it  is 
most  convenient  that  Sapfism  should  not  he 
administered  hut  upon  Siiudai/s,  and  other 
Holy-days,  when  the  most  number  of  people 
come  together ;  as  tveUfor  that  the  Congre- 
gation  there  present  may  testify  the  receiving 
of  them  that  he  newly  haptized  into  the  num- 
ber of  Christ's  Church  ;  as  also  because  in 
the  Baptism  of  Infants  every  Man  present 
may  he  put  in  remembrance  of  his  own  pro- 
fession made  io  Ood  in  his  Baptism.     For 


BAPTISMUS  PUEBORUM. 

[ORDO  AD  FACIENDUM  CATECHUMENUM. 
BENEDICTIO  FONTIS. 
EITUS  BAPTIZANDI.]  Salisbury  Uso. 


.  .  .  .  the  Pastors  sball  warn  the  people  that  Daye's  transl.  ol 
....  theyhrbg  their  chiUlrcn  to  he  hap-      ""i™];"^^  154?; 
lized  at  those  hours,  when,  after  the  custom, 
tlie   people    resort    together,   to    hear    the 
Lord's  word. 


THE  TITLE  AND  INTRODUCTORY  RUBRICS. 

Puhlick  Baptism to  be  used  in  the  Churcli^  The  ad- 
ministration of  Holy  Baptism  has  always  been,  from  the  very 
beginning,  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  : — "  T  Non  licet  aliquem 
haptizare  in  aula,  camera,  vel  aliquo  loco  privato,  sed  duntaxat 
in  ecclesiis  in  quihus  sunt  fontes  ad  hoc  specialiter  ordinati, 
nisi  fuerit  flius  regis  vel  principis,  aut  talis  necessitas  emerserit 
propter  quam  ad  ecclesiam  accesses  absque  periculo  haberi  non 
potest."  In  1552  the  word  "Public"  was  expunged  fi-om  the 
title  of  this  Office,  but  it  was  restored  in  1661. 

Infants']  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  connexion  of  this  command  with 
the  actual  rite  of  Baptism,  of  His  will  on  the  subject.  About 
A.D.  148,  Justin  Martyr  writes,  that  there  were  in  his  time  "  many 
of  both  sexes,  some  sixty  and  some  seventy  years  old,  who  had 
been  made  disciples  to  Christ  from  then-  infancy ;"  and  Irenoeus, 
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  [adv.  Hajres.  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  contradict  the  opinion  of  Fidus,  that  infants 
ought  not  to  be  baptized  until  they  are  eight  days  old,  St. 
Cyprian  declaring  that  no  infant  can  be  too  young  to  be  baptized. 
St.  Augustine  speaks  of  "  infants  baptized  in  Christ,"  and  says, 
"  In  babes  born  and  not  yet  baptized,  let  Adam  be  acknowledged  ; 
in  babes  born  and  baptized   iind  thereby  born  again,  let  Christ  be 


acknowledged."  "  Infants  too,"  he  writes  in  another  place,  "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  are  carried,  they  are  said  to 

have  no  birth-sin  at  all,  and  they  come  to  Chi-ist ;  why  is  it  not 
said  in  the  Church  to  those  who  bring  them  F  — '  Away  with  these 
innocents  hence ;  they  that  are  whole  need  not  a  physician,  but 
they  that  are  sick ;  Chi-ist  came  not  to  call  the  righteous,  but 
sinners.'  It  was  never  so  said;  nay,  nor  ever  will  it  be  so  said." 
[Aug.  Serm.  171  and  176,  Ben.,  12-1  and  126,  Oxf.  transl.]  lu 
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  prac- 
tice of  our  own  Church,  when  it  says,  "  The  Baptism  of  young 
children  is  in  any  wise  to  be  retained  in  the  Church,  as  most 
agi'eeable  with  the  institution  of  Christ." 

The  necessity  of  Holy  Baptism  to  salvation  is  so  urgent,  .and 
the  blessings  conferred  by  it  so  great,  that  Infants  should  bo 
brought  to  the  font  as  early  as  possible.  Baptism  is  often  delayed 
until  the  mother  is  able  to  be  present  with  her  child ;  but  how- 
ever pleasing  tins  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  vouchsafed  to  come  to  Circuni- 
eision, — "  I  made  haste,  and  delayed  not,  to  keep  Thy  command- 
ments." The  Rubric  at  the  commencement  of  the  Office  for 
Private  Baptism,  plainly  shows  the  mind  of  the  Church  on  this 
suliject :  "  The  Curates  of  every  Parish  shall  often  admonish  the 
people,  that  they  defer  not  the  Baptism  of  their  children  longer 
than  the  first  or  second  Sunday  next  after  their  birth,  or  other 
holy-day  faUiug  between,  unless  upon  a  great  and  reasonable 
cause,  to  be  approved  by  the  Curate." 

THE  INTRODUCTORY  RUBRICS. 

Sundays,  and  other  Holy-days']  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 


216 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


VJliich  cause  also  it  is  ex^Jediciit  that  Bap- 
tism he  miiiistered  in  the  vulgar  tongue. 
Nevertheless  [{f  necessity  so  reqtiire)^  Chit- 
dren  may  be  baptized  upon  any  other 
day. 

%  And  note,  that  there  shall  he  for  every  Male- 
child  to  he  baptized  two  Godfathers  and 
one  Godmother  ;  and  for  every  Female,  one 
Godfather  and  two  Godmothers. 

^  When  there  are  CJiildren  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 


In  primo  deferatur  infans  ad  valras  ecclesia,  Salisbury  Use. 
et  inquirat  iSacerdos  ab  obsteirice,  utnim  sit  Ad  fm-imd. 
tnfans  ma^cvjus  an  femina.     Detnde,  st  in- 
fansfiterif  baptizatus  domi :  et  quo  nomine 
vocari    debeat Masculus   aiitem 


principally  used  in  the  Western  Church.  The  third  Canon  of  the 
Conncil  of  Ma<;on  [a.d.  585]  forhids  Baptism  at  any  other  time 
than  Enster,  meaning  prohably  the  whole  season  between  Easter 
Eve  and  Wliitsnntide,  and  many  medieval  councils  repeat  the 
injunction.  One  of  the  Kubrics  of  the  Sahsbury  Manual  is  as 
follows  : — *•  %  Solemnis  baptismns  celebrari  solet  in  Sabbafo 
sancio  Pasclite  et  in  vigilia  Pentecostes,  et  idea  pueri  nati  infra 
octo  dies  ante  Pascha,  vet  infra  octo  dies  ante  Pentecosten,  debent 
reservari  ad  baptizandnm  in  Sabbafo  sancto  PaschtB  vel  in 
vigilia  Pentecostes,  si  commode  et  sine  periculo  valeant  reser- 
vari." From  1549  to  1661  the  following  rubrical  Introduction, 
taken  from  Hermann's  Consultation,  stood  before  the  Offices  for 
Baptism,  but  the  present  Rubric  was  substituted  in  the  Litter 
year : — "  It  appeareth  by  ancient  writers,  that  the  Sacrament  of 
Baptism  in  the  old  time  was  not  commonly  ministered  but  at 
two  times  in  the  year,  at  Easter  and  Whitsuntide;  at  which 
times  it  was  openly  ministered  in  the  presence  of  all  the  congre- 
gation :  which  custom  (now  being  grown  out  of  use),  although  it 
cannot  for  many  considerations  be  well  restored  again,  yet  it  is 
thought  good  to  follow  the  same  as  near  as  conveniently  may  be  '. 
AVlierefore  the  people  are  to  be  admonished,  that  it  is  most  con- 
venient that  Baptism  should  not  be  ministered,  but  upon  Sundays 
and  other  holy-days,  when  the  most  number  of  people  may  come 
together :  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  ministered  in  the  English  tongue. 
Kevertheless  (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,  iu  later  times,  has  been  that  indicated 
in  the  last  note  :  and  additional  fiicilities  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 
bouses. 

It  should  be  clcRrly  understood  also  that  the  facilities  offered 
for  Public  Baptism  arc  extended  to  every  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. 

"  Ministers  not  to  refuse  to  Christen  or  Bury. 

"  No  Jlinistcr  shall  refuse  or  delay  to  christen  any  child  accord- 
ing to  the  form  of  the  Book  of  Common  Prayer  that  is  brought 
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 


'  In  Cranmer's  answer  to  the  Devonshire  rebels,  he  speaks  of  the  conse- 
cration of  the  font  at  Easter  and  Whitsuntide  as  having  become  an  unmean- 
ing ceremony,  for  "  except  it  were  by  chance,  none  were  baptized,  but  all 
were  baptized  before."  Strype's  Memorials  of  Cranmcr,  ii,  533.  Ece.  Hist. 
Soc.  Tlie  custom  of  blessing  the  fonts  on  Easter  Eve  sprung  out  of  the 
primitive  usage,  which  also  restricted  this  benediction  to  the  Bishop. 


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  e-rcommunicatione,  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  Irom  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  Godmother']  Tlie 
Rubric  on  this  subject,  at  the  end  of  our  ancient  baptismal  office, 
is  as  follows : — "  Non  plures  quam  unus  vir  et  una  mulier  debent 
aceedere  ad  suscipiendum  parvulum  de  sacro  fonte :  unde  plures 
ad  hoc  simul  accedentes  peccant  facicndo  contra  prohibitionem 
canonis,  nisi  aha  fuerit  consuetudo  approhata :  tamen  rdtra  tres 
amplius  ad  hoc  nuUatenus  recipiantur."  Yet  in  a  Legatinc 
Council,  held  at  York  by  Hubert,  Archbishop  of  Canterbury,  in 
1195,  and  in  a  Constitution  of  Edmund,  Archbishop  of  Canter- 
bury in  1236,  there  is  a  provision  exactly  similar  to  that  in  our 
present  Rubric  :  "  Ad  levanduin  vero  puerum  de  fonte,  tres  ad 
plus  recipiantur ;  videlicet  in  baptismo  maris  duo  mares  et  una 
foemina ;  in  baptismo  fceminjE,  dua;  foeminte,  et  unus  masculus  ; 
quod  enim  amplius  est  a  malo  est."  [Gibson's  Codex,  439.]  l"lie 
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  actu.iUy 
required  until  1G61,  when  the  present  Rubric  was  inserted  by 
Bishop  Cosin.  The  twenty-ninth  Canon  forbids  parents  to  be 
sponsors  for  their  own  children,  and  iu  this  follows  the  old 
Rubric :    "  %  Similiter  paler  vel  mater  non  debet  propnum 

filiiim  de  sacro  fonte  levare ;"   but   this   Canon  was 

altered  by  the  Convocation  of  Canterbury  in  1865,  and  the  pro- 
hibition scarcely  holds  now.  This  change  practically  reduces  the 
number  of  sponsors  to  one  again,  as  the  father  and  mother  are 
already  responsible,  in  the  highest  degree,  as  Cliristian  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  '. 


'  The  above   rubric  ends  :   "  nee  haptizarf,  nisi  in   exlrenitv    nfrcssitalit 
jrticulo,  tunc  enim  bene  possitnt   sine  priejudijio  copula  conjt/galis  iptum 


THE  PUBLICK  BAPTISM  OP  INFANTS. 


217 


Ejih.  iv.  5, 


Hi e people  wUh  Vie  dtiUlren^  must  be  reaJi/ 
at  the  Font,  either  immediately  after  the 
last  Lesson  at  Morning  Prayer,  or  else  im- 
mediately after  the  last  Lesson  at  Evening 
Prayer,  as  the  Curate  iy  his  discretion 
shall  appoint.  And  the  Priest  coming 
to  the  Font  {which  is  then  to  be  filled 
with  pure  Water),  and  standing  there  shall 


H 


ATH    this    Cliild   been   already 
baptized,  or  no  ? 


Job  xiv.  4.  XXV. 

4. 
Ps.  li.  5. 
John  ill.  6.  xiv. 

6. 


IT  i)f  they   answer.  No :  Then  shall  the  Priest 
proceed  as  folloioeth. 

kEARLY   beloved,   forasmucb   as 
all  men  are  conceived  and  born 
in  sin ;  and  that  our  Saviour   Christ 


D' 


siafuetur  a  dextris  Sacerdotis  :  rmilier  vc^o 
a  sinistris. 


B 


ELOVED  in  Christ  Jcsu,  we  hear  caye's  transi  of 

Herman  s  Con- 

word  of  God     suit.,  a.d.  154?. 


daily  out  of  the 
and  learn  by  our  o^ai  experience ;  that 


immediately  after  the  last  Lesson']  In  the  Primitive  Churcli  it 
was  the  custom  to  confirm  Infants  as  soon  as  they  were  baiitized, 
and  then  to  administer  to  them  a  small  particle  of  the  consecrated 
broad  moistened  with  the  consecrated  wine.  Hence  Baptism  was 
administered  (as  may  he  seen  by  the  ancient  Sacramentary  of 
St.  Gregory)  immediately  before  the  celebration  of  the  Holy 
Eucharist.  Tliis  was  probably  the  custom  also  in  the  mcdia-val 
Church :  and  in  Daye's  translation  of  Archbishop  Hermann's 
book  [a.d.  1547]  are  the  words,  "  Our  mind  is  tliat  the  handling 
of  the  Sacrament  of  Christ's  body  and  blood,  called  Encharistia, 
may  be  joined  with  Baptism,  and  that  they  which  bring  the 
Infants  to  Baptism  may  use  the  body  and  blood  of  our  Lord  Jesus 
Christ  .after  the  manner  and  institution  of  the  Primitive  Church  '." 
In  the  Prayer  Book  of  1519,  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  Book  of 
154-9  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  :  "  IT  Then  let  the  Priest 
take  one  of  the  children  by  the  right  hand,  the  other  being  brought 
after  him.  And  coming  into  the  Church  toward  the  font,  say. 
The  Lord  vouchsafe  to  receive  you  into  His  holy  household,  and 
to  keep  and  govern  you  alway  in  the  same,  that  you  may  have 
everlasting  life.  Amen."  This  usage  was  dropped  in  1552.  In 
1661  the  Presbyterians  wished  tlie  font  to  "  be  so  placed  as  all 
the  congregation  may  best  see  and  hear  the  whole  administra- 
tion ;"  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  contemplated  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  :  "  T  Presbyter  autem  si  poterit  semper 
habeat  fontem    lapideum,  integrum,   et  honestum,  ad  baptizan- 


baptizare,  nisi  fuerit  atiquis  alius  prasens  qui  hoc  facere  sc'tret  et  veilfl.' 
As  parents  are  the  means  of  transmitting  original  sin  to  their  offspring 
[2  Pet.  i.  4],  tlie  reason  of  this  rule  is  sufficiently  evident.  Innocent  and 
holy  as  the  married  state  is  [and  fir.Cu/u'o  does  not  imply  sin  :  cf.  Gal.  v.  17], 
yet  this  should  not  be  overlooked  as  a  reverent  reason  against  any  baptisni 
of  a  child  by  its  father  ^Yithout  extreme  necessity,  and  a  /urtiori  against  the 
unseemliness  of  such  a  Baptism  in  the  face  of  the  Church. 

I  This  partly  accounts  for  the  strictness  of  the  29th  Canon   in  requiring 
that  Sponsors  shall  be  communicants. 


ditm  :  si  autem  nequiverit,  habeat  vas  conveniens  ad  haptismttm 
quod  aliis  usibtis  nullatenus  deputetur,  nee  extra  ecclesiam 
deportetur." 

THE  INTRODUCTORY  SERVICE. 

The  ancient  division  of  the  Baptismal  Office  into  three  parts  is 
still  to  be  clearly  traced,  as  wUl  be  seen  from  the  subsequent 
notes,  and  marginal  references  in  the  right-hand  col  imn.  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  Godmothers. 

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  baptiied  or  no," 
in  1661.  In  Bishop  Cosm's  Durham  Book,  the  MS.  rubric  as 
amended  by  him  stands,  "And  the  Priest,  coming  to  the  Font, 
whicJi  is  then  to  be  replenished  with  pure  icater,  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  express  a 
difference  of  the  sex  or  number  of  the  children."  The  question 
is  one  of  importance,  as,  in  the  words  of  Hooker,  "  iteration  of 
Baptism  once  given  hath  been  always  thought  a  manifest  con- 
tempt of  that  ancient  apostolic  aphorism,  '  One  liord,  one  Faith, 
one  Baptism,'  baptism  not  only  one  inasmuch  as  it  hath  every 
where  the  same  substance,  and  offereth  unto  all  men  the  same 
grace,  but  one  also  for  that  it  ought  not  to  be  received  by  any 
one  man  above  once  "  [Ecc.  Polit.  V.  Ixii.  4].  This  is  the  unvary- 
ing doctrine  of  the  Church,  the  only  diversity  of  opinion  on  the 
subject  being  in  respect  to  what  constitutes  true  baptism.  Care 
should  therefore  be  used  on  both  sides  to  secure  a  distinct  answer 
to  this  question  with  respect  to  every  child  brought  to  the  font ; 
so  as  to  avoid  mistakes  and  accident  through  deafness  or  want  of 
understanding. 

If  they  answer.  No :]  For  the  course  to  be  followed  in  case  the 
contrary  answer  "Yes"  is  given,  see  the  notes  at  tae  begiiming 
of  the  Oflice  for  Private  Baptism. 

Dearly  beloved,  forasmuch  as  all  men]  The  address  which 
follows,  although  partly  suggested  by  that  in  Archbishop  Her- 
mann's "  Consultation,"  seems  to  have  been  adopted  with  a  know- 
ledge of  that  in  the  ancient  Baptismal  Office  of  the  French  Church, 
wh?ch  is  not  unlikely  to  have  been  handed  down  from  the  time  oi 
Polycarp  and  St.  John.  The  following  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  gr.ace,  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 


218 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


Halt,  xviii.  19, 

20. 
Eph.  ii  3. 
Acts  i.  5. 
Tit.  iii.  5,  6. 
Acts  ii.  41.  47. 
1  Cor.  .Tii.  12—14 
Rom.  vi.  3,  4.  11, 


Gen.  vi.  13.  17, 

18.  Tii.  21—23. 
1  Pel  iii.  20.  21. 
Exod.  xiv.  26  — 

31. 
1  Cor.  X.  1,  2. 
Malt.  iii.  13—17. 
Acts  xxii.  16. 
Mark  xvi.  16.  x. 

13—16. 
1  Cor.  vi.  11.  vii. 

14. 
Acts  ii.  4  7. 
1  Thess.  i.  10. 
1  Cor.  xiii.  13. 
1  Pet.  V.  9. 
Rom.  XV.  13. 
Col.  iii.  14. 
John  xvi.  33. 


saith,  None  can  enter  into  the  king-- 
(lom  of  God,  except  lie  be  regenerate 
;md  bom  anew  of  Water  and  of  the 
holy  Ghost  j  I  beseech  you  to  call 
tipon  God  the  Father,  through  our 
Lord  Jesus  Christ,  that  of  his  boun- 
teous mercy  he  will  grant  to  t/tis 
Child  that  thing  which  by  nature  he 
cannot  have ;  that  he  may  be  baptized 
\vith  Water  and  the  holy  Ghost,  and 
received  into  Christ^s  holy  Church,  and 
be  made  a  lively  member  of  the  same. 

^  Then  shall  the  Priest  say. 

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  people  through  the  Red  Sea, 
figuring  thereby  thy  holy  Baptism ; 
and  by  the  Baptism  of  thy  well- 
beloved  Son  Jesus  Christ,  in  the  river 
Jordan,  didst   sanctify  Water  to  the 


all  we,  from  the  fall  of  Adam,  are  con- 
ceived and  born  in  sins 


F 


Let  us  pray. 
URTHER,  Almighty  God,  which 
old  time  didst  destroy  the 
wicked  world  with  the  flood,  according 
to  thy  terriljle  judgment,  and  didst 
preserve  only  the  family  of  godly  Noah, 
eight  souls,  of  thy  unspeakable  mercy  : 
and  which  also  didst  dro^vn  in  the  Red 
Sea  obstinate  Pharaoh  the  king  of  the 
Egyptians,  with  all  his  army  and  war- 
like power,  and  causedst  thy  people  of 


Dave's  transl.  of 
Herman's  Con- 
sult., a.d.  154;. 


the  head  of  the  dragon  upon  these  waters ;  and  that  the  debtors 
being  buried  with  Christ  by  Baptism,  the  likeness  of  death  may 
so  talie  place  here,  that  the  perishing  may  be  saved,  and  death 
may  only  be  felt  in  the  destruction  here  on  earth  through  Jesus 
Christ." 

Then  shall  the  Priest  say,  Let  us  pray]  There  is  no  rubric 
here  directing  the  position  of  the  Priest  or  the  People :  the 
Durham  book,  however,  shows  the  practice  of  the  Church.  A 
rubric  is  there  inserted  after  "  Let  us  pray,"  "  And  here  all  the 
congregation  shall  hneel  down,"  which  rubric  is  printed  in  the 
Service  for  "  Baptism  of  such  as  are  of  riper  ycuvs,"  and  therefore 
deflues  the  position  of  the  people.  That  of  the  clergyman  has 
already  been  deiined  by  the  rubric,  "  The  Priest  coming  to  the 
Font .  .  .  and  standing  there."  Both  are  confirnied  by  the  rubric 
following  these  two  prayers,  "  Then  shall  the  people  stand  up, 
and  the  Priest  shall  sag."  The  clergyman  should  not  kneel  at 
all  during  the  administration  of  the  Sacrament  of  B.iptism,  unless 
at  the  Lord's  Prayer,  when  the  rubric,  "  Then  shall  be  said,  all 
kneeling"  may  possibly  include  him  as  well  as  the  people.  His 
standing  during  the  former  parts  of  the  Office  is  in  token  that  he 
is  the  minister  of  God,  commissioned  authoritatively  to  give  the 
outward  sign  by  which  inward  grace  is  conveyed.  The  ".all 
kneeliug"  rubric  was  added  by  Bishop  Cosin  in  1661;  and  if  it 
includes  the  Priest,  must  be  taken  as  intended  to  show  that  the 
authoritative  act  is  over,  and  that  the  liiiiister  of  God  is  now  the 
mouth  piece  of  the  people  in  oUering  up  a  humble  thanksgiving. 
It  may  be  added  that  this  thanksgiving  does  not,  as  in  the  case 
of  the  Holy  Communion,  form  an  essential  part  of  the  rite.  In 
that  case  the  Priest  stands  .is  still  continuing  the  act  of  Sacrifice, 
but  here  the  sacramental  act  is  completed  before  the  child  leaves 
Lis  arms. 

Almighty  and  everlasting  Ood,  who']  This  prayer  is  not 
derived  from  the  old  Office  of  the  English  Church,  but  is  pro- 
liably  of  great  antiquity.  Luther  translated  it  into  German  from 
the  ancient  Latin  in  152.3,  and  it  appears  again  in  his  revised 
"  Baptismal  Book"  of  1524.  From  thence  it  was  transferred  to 
the  Nuremberg  Office,  and  appears  in  the  "  Consultation "  of 
Archbishop  Hermann  in  15i5.     The  latter  was  translated  into 


English  in  1547,  and  the  prayer  as  it  stands  in  the  Prayer  Book 
of  1549  is  almost  identical  with  this  translation,  as  given  above. 

didst  save  Noah  .  .  .  by  water']  The  type  of  the  deluge  was 
used  in  two  senses  in  the  original,  as  will  be  seen  above ;  first, 
indicating  water  as  a  me.ins  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  in  its  present  form  the  idea  of 
"  saving  by  water  "  is  more  strongly  expressed  than  it  was  pre- 
viously by  "  whom  ....  thou  didst  save  in  the  ark."  Yet  the 
original  twofold  sense  is  to  be  found  in  the  Gehisian  office  for 
Baptism, — "  Who,  washing  away  the  sins  of  the  world  by  water, 
didst  in  the  very  outpourings  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  soiurce  of 
excellence."  The  Baptism  of  the  world  by  the  deluge  to  the 
cleansing  away  of  its  iniquity,  and  the  regenerating  it  for  a  new 
life,  is  a  favourite  idea  with  the  ancient  fathers'. 

didst  sanctify  Water~\  Every  ancient  Baptismal  Office  contains 
this  reference  to  the  ell'ect  of  our  Lord's  Baptism  in  simctifying 
the  element  of  water,  and  yet  it  is  remarkable  that  no  such  doc- 
trine is  to  be  found  in  Holy  Scripture.  It  is  one  of  those 
venerable  rehgious  impressions  which  pervade  the  whole  Church 
of  Christ,  and  which,  at  the  same  time,  cannot  be  traced  up  to 
their  origin  2.  The  words  were  objected  to  by  the  Presbyterians 
at  the  Savoy  Conference,  but  liappily  the  Bishops  retained  them, 
with  the  explanation  that  the  Baptism  of  Christ  was  "  dedicatio 
baptismi."  Compare  this  Prayer  with  that  in  the  Baptism  of 
Adults. 

The  signing  with  the  Cross  which  now  follows  the  act  of  Bap- 
tism, took  place  here  in  the  Prayer  Book  of  1549,  the  words  used 
being  "  N."  (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  ..."  &c. 


I  Scriptural  Views  of  Baptism,  302,  n. 

*  The  Benediction  of  the  Waters  of  the  Neva  in  the  Russian  Church  ii 
connected  with  this  tradition. 


THE  PUBLICK  BAPTISIM  OF  INFANTS. 


219 


Rev.  vii. 
xxii.  6. 


14,  15. 
14. 


mystical  washing  away  of  sin ;  Wc 
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  re- 
ceived 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  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. 


1  Tim.  vi.  15,  16. 
Isa.  XXV.  4. 

2  Cor.  vi.  2. 
iohn  xi.  25,  26. 
Matt,  xviii.  11. 
Acts  ii.  38,  39. 
Tit.  iii.  5. 

1  Sam.  i.  27,  28. 
Matl.  vii.  7,  8. 
Luke  xi.  13. 
James  v.  16. 
1  John  V.  6—8. 
1  Cor.  vi.  11. 
Rev.  i.  5,  6. 


ALMIGHTY  and  immortal  God, 
the  aid  of  all  that  need,  the 
helper  of  all  that  flee  to  thee  for  suc- 
cour, the  life  of  them  that  believe,  and 
the  resurrection  of  the  dead ;  We  call 
upon  thee  for  this  Infant,  that  he, 
coming  to  thy  holy  Baptism,  may  re- 
ceive remission  of  his  sins  by  spiritual 
regeneration.  Receive  him,  O  Lord, 
as  thou  hast  promised  by  thy  well- 
beloved  Son,  saying.  Ask,  and  ye  shall 
have;  seek,  and  ye  shall  find;  knock, 
and  it  shall  be  opened  unto  you :  So 
give  now  unto  us  that  ask ;  let  us  that 
seek  find ;  open  the  gate  mito  us  that 
knock  ;  that  this  Infant  may  enjoy  the 
everlasting  benediction  of  thy  heavenly 
washing,  and  may  come  to  the  eternal 
kingdom  which  thou  hast  promised  by 
Christ  our  Lord.     Amen. 


Israel  to  pass  over  with  dry  feet,  and 
wouldest  shadow  in  them  holy  Baptism 
the  laver  of  regeneration.  Further- 
more, which  didst  consecrate  Jordan 
with  the  Baj)tism  of  thy  Son  Christ 
Jesu,  and  other  waters  to  holy  dipping, 
and  washing  of  sins;  we  pray  thee 
for  thy  exceeding  mercy  look  favor- 
ably 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  b}' 
this  holy  flood,  that  being  separated 
from  the  number  of  the  ungodly,  he 
may  Ije  kept  safe  in  the  holy  ark  of 
the  church,  and  may  confess  and  sanc- 
tify thy  name  with  a  lusty  and  fervent 
spiritj  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. 


D 


EUS,  immortale  prsesidium  om-  Salisbury  use. 

,     ,        ..  ,.,  ,.      AiSaciend. 

mum      postulantium,     hberatio     caicckum. 


supplicum,  pax  rogantium,  vita  crc- 
dentium,  resurrectio  mortuorum  :  te  in- 
voco  super  hune  famulum  tuum  N.  qui 
Baptismi  tui  donum  petens,  eetemam 
consequi  gratiam  spirituali  regenera- 
tione  desiderat.  Accipe  eum,  Domine  : 
et  quia  dignatus  es  dicere,  petite  ac 
accipietis,  qua3rite  et  invenietis,  pidsate 
et  aperietur  vobis,  petenti  prsemium 
porrige  et  januam  pande  pulsanti :  ut 
ffiternam  coelestis  lavacri  benediction  em 
consecutus,  promissa  tvu  muneris  rcgna 
percipiat.  Qui  vivis  et  regnas  cum 
Deo  Patre  in  unitate  Spiritus  Sancti 
Deus,  per  omnia  sa'cula  sa;culorum. 
Amen. 


Abiwjliiy  and  immortal  Ood,  the  aid^  This  is  from  the  Salis- 
l)ury  OlBce,  where,  and  in  the  Prayer  Book  of  1549,  it  was  asso- 
ciated with  the  Exorcism.  Tlie  latter  followed  the  prayer  in  the 
first  Prayer  Book,  in  this  form  : 

"  1[  Then  iet  the  Priest,  looking  upon  the  children,  sai/, 
"  I  command  thee,  unclean  spirit,  in  the  name  of  the  Father,  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  he  made  members  of  His  body,  and 
of  His  holy  congregation.  Therefore,  thou  cursed  spirit,  remem- 
ber thy  sentence,  remember  thy  judgment,  remember  the  day  to 
be  at  hand  wherein  thou  shalt  bm'n  in  fire  everlasting,  prepared 
for  thee  and  thy  angels.     And  presume  not  hereafter  to  exercise 


Fk 


any  tyranny  towards  these  infants,  whom  Christ  hath  bought 
with  His  precious  blcod,  and  by  this  His  holy  baptism  calleth  to 
be  of  His  flock." 

This  was  founded  on  the  ancient  exorcism,  but  was  not  quite 
identical  with  it  in  the  latter  p.art.  Both  it,  and  the  Somitius 
vobiscum  which  followed  it,  were  left  out  in  the  revision  of  1552. 
The  exorcism  seems  to  have  been  expunged  in  deference  to  the 
criticism  of  Bucer,  who  thought  that  it  pointed  to  an  actual 
possession  of  all  unbaptized  persons,  similar  to  the  cases  of  posses- 
sion recorded  in  the  Gospel.  It  was  an  usage  derived  from  the 
Primitive  Church,  and  showed  a  more  sensitive  appreciation  of 
the  actual  power  and  presence  of  the  Evil  One  than  the  half- 
sceptical  Germanism  of  Bucer  could  understand ;  but  it  can 
hardly  be  regretted  that  it  is  not  in  our  present  office. 
0, 


220 


THE  PUBLICK  BAPTISM  OV  INFANTS. 


^   Then  shaU  the  j^eople  stand  up,  and  the  Priest 
shall  say, 

Hear  the  words  of  the  Gospel,  written 
by  Saint  ilark,  in  the  tenth  Chap- 
ter^  at  the  thirteenth  Verse. 


Eis  dictis,  dicat  sacerdos. 


Dominus  vobiscum 
spiritu  tuo 

srelii  secundum  MatthtEum 
Gloria  tibi,  Domine. 


Sesp.     Et    cum  Salisbury  Use. 


Sequentia  saneti  Evan-     catecimm. 
Res  J). 


Modern  English. 

Salisburt/  Use, 

Modern  Soman. 

Eastern. 

KnSTLE. 

Rom.  vi.  3—12. 

Gospel. 

1 

Mark  X.  13—16. 

Matt.  xix.  13—15. 

Matt.  xix.  13—15. 

Matt,  xxviii.  16—20. 

Matt.  xxi.  21.  22. 
Mark  ix.  23,  24. 
Luke  xi.  15,  16. 
John  X.  27,  28. 
F.jh.  V.  20. 


%  After  the  Gospel  is  read,  the  Minister  shall 
make  this  brief  Exhortation  upon  the  words 
of  the  Gospel, 

BELOVED,  ye  hear  in  this  Gospel 
the  words  of  our  Saviour  Christ, 
that  he  commanded  the  children  to  be 
brought  unto  him;  how  he  blamed 
those  that  would  have  kept  them  from 
him ;  how  he  exhorteth  all  men  to  fol- 
low 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  ■n'ill  likewise 
favom'ably  receive  this  present  Infant ) 
that  he  will  embrace  Jiini  vnth.  the 
arms  of  his  mercy ;  that  he  will  give 
unto  Mm  the  blessing  of  eternal  life, 
and  make  Iiim  partaker  of  his  ever- 
lasting kingdom.  AVherefore  we  being 
thus  persuaded  of  the  good  will  of  our 
heavenly  Father  towards  iMs  Infant, 
declared  by  his  Son  Jesus  Christ ;  and 
nothing  doubting  but  that  he  favour- 
ably alloweth  this  charitable  work  of 


Believe  these  words  and  this  deed  of  Dave's  transi  of 

.  Hemian's  Con- 

om-  Lord  Jesus  Christ  upon  them,  and     suit-, ad.  154? 

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  yom-  faith.     Amen. 


Hear  the  words  of  the  OospeV]  The  practice  of  former  days 
Rt  tlie  reading  of  tbe  Gospel  in  the  Baptismal  Office  appears  to 
have  been  iilcutical  with  that  used  at  the  same  rite  in  tbe  Com- 
munion Service,  for  Bishop  C'osin  inserted  the  following  in  his 
Prayer  Book  prepared  for  the  IJevision  of  1G61.  Before  the 
Gospel,  *'  Here  the  people  shall  stand  up  and  say.  Glory  be  to  Thee, 
O  Iiord  :"  and  after  tbe  Gospel,  "  So  endeth  the  Holy  Gospel. 
Answer.  Thanks  be  to  Thee,  0  Iiord."  In  the  ancient  Offices 
these  versicles  were  sometimes  inserted,  and  in  some  cases  (as  in 
our  modem  one)  left  out.  Reverence  and  analogy  both  suggest 
their  use. 

The  parallel  passage  from  St.  Matthew's  Gospel  was  used  in 
some  Baptismal  Offices  (as  in  those  of  Beaiivais  and  Remiremout) 
[M.irtene  de  Antiq.  Ecc.  i.  43]  as  long  as  eight  bnndi-ed  years  ago, 
and  is  probably  of  as  ancient  a  date  in  our  own  Office,  .although 
not  traceable  in  the  Sacramentaries  of  tbe  Primitive  Church.  It 
was  changed  for  the  present  Gospel  from  St.  Mark  in  15 19,  pcr- 
liaps  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  tlie  Anabaptist  heresy  tliat  infested  the  Churches 


of  Europe  at  tbe  time  of  the  Reformation.  It  was  also  appointed 
in  Hermann's  "  Consultation." 

Beloved,  ye  hear  in  this  Oospell  This  address,  or  short  homily, 
was  first  inserted  in  1549,  and  was  evidently  founded  on  tliat  in 
the  Cologne  book.  In  its  original  form  [1519]  it  ended  *' and 
say  the  prayer  which  the  Lord  himself  taught.  And  in  declara- 
tion of  our  faith,  let  us  also  recite  the  articles  contained  in  our 
Creed."  The  Lord's  Prayer  aud  the  Creed  were  then  said 
(according  to  the  ancient  custom)  by  "  the  Minister,  godfathers, 
godmothers,  and  people  present,"  before  the  prayer  which  now 
immediately  follows  tbe  Exhortation.  This  recitation  of  tbe 
Lord's  Prayer  aud  Creed  was  made  by  all,  on  their  own  behalf, 
and  was  quite  independent  of  the  interrogatory  Creed  which  is 
recited  by  the  Priest,  and  replied  to  by  the  sponsors  on  behalf  of 
tbe  child  to  be  baptized.  It  is  singular  that,  although  tlie  Lord's 
Player  has  been  removed  from  this  Office,  it  is  retained  in  the 
parallel  one  for  publicly  receiving  a  privately  baptized  child. 

alloweth']  An  old  word  for  "  approves  and  accepts,"  i.  e.  "  in- 
doi-ses."  Cf.  Luke  xi.  48,  where  the  original  word  awfuSoKu-rt 
fixes  the  sense. 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


■2:Ji 


1  Pet.  i.  3 

2  Pet.  i.  3. 
2  Tim.  i.  9. 
Rom.  xvi,  25—27. 
1  Cor.  i.  7,  8. 
Luke  xi.  13. 
John  iii.  3—7.  16. 
Heb.  V.  0. 
Eph.  ill.  14—21. 


Deut.  vii.  *. 
Eph.  i.  3—7. 
2  Cor.  i.  20. 


ours  in  bringing  this  Infant  to  his 
lioly  Baptism ;  let  ns  faithfully  and 
devoutly  give  thanks  unto  him,  and 

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 :  In- 
crease this  knowledge,  and  confirm  this 
faith  in  us  evermore.  Give  thy  holy 
Spirit  to  this  Infant,  that  lie  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, 


Tf  Then  shall  the  Pi'iest  speak  unto  the  God- 
JuJiers  and  QodmotJiers  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  him, 
to  release  him  of  his  sins,  to  sanctify 
Aim  with  the  holy  Ghost,  to  give  him 
the  kingdom  of  heaven,  and  everlasting 
life.  Ye  have  heard  also  that  our 
Lord  Jesus  Christ  hath  promised  in 
his  Gospel  to  grant  all  these  things 
that  ye  have  praj^ed  for  :  which  pro- 
mise he,  for  his  part,  will  most  surely 


suit.,  A.D.  1547. 


ALMIGHTY  and  everlasting  God,  Caye's  trausi.  of 
,  "  Herman's  Con- 

heavenly  Father,  we  give  thee 

eternal  thanks,  that  thou  hast  vouch- 
safed 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  salva- 
tion, which  of  thy  grace  and  mercy 
thou  hast  promised  to  thy  holy  Chm-ch, 
to  old  men  and  to  children,  through 
our  Lord  Jesus  Christ,  which  liveth 
and  reigneth  with  thee  now  and  for 
ever.     Amen. 


B 


ELOVED    in    Christ,    yesterday  Daye's  transi.  of 

•'  •'        Herman's  Con. 


by  the  grace  of  God  we  heard 
how  exceeding  and  unspeakable  mercy 
is  exhibited  in  Baptism.  Ye  have  re- 
nounced Satan  and  the  world,  ye  have 
confessed  the  faith  of  Christ,  and  ye 
have  promised  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  will 
deliver  these  infants  from  the  kingdom 
of  darkness,   and  settle   them   in    the 


suit.,  A.D.  1547. 


Ahnighty  and  everlasting  God']  The  Collect  wliicli  follows  the 
Kxhortatiou  is  not  from  the  ancient  Offices  of  the  English  Church, 
but  is  taken  from  the  Cologne  Book  of  Archhishop  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  refer- 
ence to  the  Creed  which  originally  preceded  it :  the  latter  is  a 
prayer  on  behalf  of  the  child  to  be  baptized,  in  which  the  Church 
beseeches  God  that  it  may  he  made  partaker  by  baptismal  regenera- 
tion of  the  inheritance  of  '*  everlasting  salvation."  The  words  of 
the  Latin  in  Hermann's  original  arc,  "  Da  huic  infanti  Spiritnm 
Sanctum  tuum  quo  regcneretur,  et  hseres  fiat  seternaB  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  that  Third  Person  in  the 
Blessed  Trinity,  Who  ever  indwells  in  the  Church  as  a  corporate 
body,  according  to  the  promise  of  our  Lord.  The  prayer  has 
some  analogy  with  the  Invocation  of  the  Holy  Ghost  which  is 
found  in  ancient  Eucliaristic  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  con. 
nexion  with  the  recitation  of  the  Creed,  by  which  it  was  (as  has 
been  shown)  preceded  until  1552.     But  a  rubric  stood  before  it  in 


the  first  book  of  Edward  VI.,  "  The  Priest  shall  add  also  this 
prayer^'  and  there  is  uotliing  in  the  present  book  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  the 
font,  saying,  "  The  Lord  vouchsafe  to  receive  you  into  His  holy 
household,  and  to  keep  and  govern  you  alway  in  the  same,  that 
you  may  have  everlasting  life.  Amen."  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  godmother's  arms  being  clearly  an  adaptation, 
and  not  a  very  significant  one,  of  an  usage  which  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  b.aptism,  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  tho 
practice  appears  to  be  not  unreasonable  :  and  the  less  so  as  it  is 
substantially  continued  in  the  Baptism  of  Adults. 

The  introductory  part  of  the  Office,  answering^  to  the  primitive 
and  mcdiajval  "  Ordo  ad  faciendum  Cateehumenum,"  now  ends 
witli  this  collect. 


222 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


Deut.  xxix,  9. 

1  John  iii.  6— 10. 

2  Tim.  ii.  19. 
Col.  i.  21—23. 


Epll.vi.  10—12. 
1  John  ii.  15,  16, 
Kom.  viii.  6.  12- 

14. 
Tit.  ii.  11— H. 


keep  and  perform.  Wherefore^  after 
this  promise  made  by  Cbrist^  this 
Infant  must  also  faithfullyj  for  his 
part,  promise  by  you  that  are  his  sure- 
tieSj  (until  he  come  of  age  to  take  it 
upon  himself)  that  he  will  renounce 
the  de^dl  and  all  his  works,  and  con- 
stantly believe  God's  holy  Word,  and 
obediently  keep  his  commandments. 

I  demand  therefore, 
^OST  thou,  in  the  name  of  this 
Child,  renounce  the  devil  and 
all  liis  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  ? 

Ansioer. 

I  renounce  them  all. 


D' 


Minister. 

DOST    thou   believe    in    God 
Father    Almighty,    Maker 
heaven  and  earth  ? 


the 
of 


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 


Item  Sacerdos  dicat. 
N.  Abrenuncias  Sathance. 
deant  compatrini  et  commatriiim,  Abre- 
nuncio.  Item  Sacerdos.  Et  omnibus 
operibus  ejus.  IJ.  Abrenuncio.  Item 
Sacerdos.  Et  omnibus  pomj^is  ejus. 
R.  Abrenuncio. 


Salishui7  Use. 

■p.  Ritus  Baptt* 

Kespon-       zanii. 


Item  Sacerdos. 


Salisbury  Use. 


N.  Credis  in  Deum  Patrem  omnipo-  "''Z'Ji"'"'' 
tentem,  Creatorem  coeli  et  terrte  ?  cieg.  ceias. 

Mcspondeant :  Credo. 


THE  BAPTISMAL  VOWS. 

With  the  Exhortation  to  the  Sponsors  the  actual  "  Ritus  Bap- 
tizandi  "  begins,  as  it  began  in  the  ancient  Offices ;  but  it  is  non- 
intermingled  with  the  Benediction  of  the  Font ;  tlie  chrism 
[anointing]  and  the  clirisom  [baptismal  robe],  with  the  lighted 
taper  [symbol  of  the  lamps  of  the  ten  virgins],  are  omitted,  and 
a  thanksgiving,  with  the  Lord's  Prayer,  is  added. 

The  earliest  Christian  writings,  and  even  the  Holy  Scriptures, 
show  that  some  form  of  interrogation  always  preceded  Baptism. 
When  the  eunuch  desired  baptism  from  Philip  the  Deacon,  the 
latter  said,  "  If  thou  believest  with  all  thine  heart,  thou  mayest. 
And  he  answered  and  said,  I  behove  that  Jesus  Clirist  is  the  Son 
of  God."  [Acts  viii.  37.]  It  has  also  been  commonly  believed  by 
sound  interpreters  that  St.  Paid's  words  to  Timothy,  "  Fight  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.  Tertullian 
speaks  of  the  renunciation  of  Satan,  and  the  declaration  of  belief, 
as  part  of  the  ceremony  for  making  Catechumens.  [De  Coron.  iii.] 
St.  Cyprian  says  [Ep.  Ixx.  2],  "Tlie  very  interrogatory  which  is 
put  in  Baptism  is  a  witness  of  the  truth ;"  and  from  his  time 
forward  some  form  or  other  of  interrogation  and  of  Baptismal 
Vow  is  frequently  alluded  to  by  tlie  Fathers.  In  the  earUest 
extant  Baptismal  Liturgy,  that  of  Gelasius  and  Gregory,  the 
interrogatories  are  identical  with  those  of  the  Salisbury  Manual 
as  printed  above  ;  and  as  those  now  in  use  are  substantially  the 
same,  it  may  be  reasonably  considered  that  the  modern  foinn 
represents  that  which  was  in  use  in  the  Primitive,  and  perhaps  in 
the  Apostolic  Churcli. 

§   The  Vow  of  Renunciation. 

The  fonn  of  renunciation  is  referred  to  by  Tertullian  in  these 
words  :  "  We  do  in  the  Cliurch  testify,  under  the  hand  of  a  chief 
minister,  that  we  renounce  the  devil  and  liis  pomp  and  his 
angels."  St.  Bjisil  [de  Sp.  S.  xxvii.]  speaks  of  the  same  renun- 
ciation 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  catechumen  stood  facing  the  West,  as  "tlie  region  of 
sensible  darkness,"  and  stretched  out  the  arm  as  though  actually 
speaking  to  the  Evil  One.  The  ancient  Eoman  form  is  that  of 
Gelasius  and  Gregory.  The  form  of  the  Eastern  Church  is, 
"  Dost  thou  renounce  Satan,  and  all  his  works,  and  all  his  angels, 
and  all  his  service,  and  all  his  pomp  ?  Ansiver.  I  renounce 
them  :"  the  renunciation  being  made  three  times,  which  seems 
to  have  been  the  ancient  practice.  The  original  English  form 
also  contained  three  renunciations,  being  as  follows  : — 

"If.  Dost  thou  forsake  the  devil  and  all  his  works  ? 

"  Anstoer.  I  forsake  them  all. 

"  Minister.  Dost  thon  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  forsiikc  them." 
These  were  combined  into  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  1G61,  the  changes  being  made  by  Bishop  Cosin '. 

§  The  Vow  of  Belief. 

The  profession  of  faith  is  founded  on  our  Lord's  words  in 
Matt,  xxvili.  19 ;  and  from  the  case  of  the  eunuch  in  Acts  viii.  37, 
it  appears  to  have  been  required  from  the  very  first.     It  seems 


1  "Pomp"  comes  from  irofijrrj,  pompa,  and  means  strictly  a  religious  pro- 
cession. The  ancient  form  of  the  renunciation  carries  us  back  to  the 
primitive  days  of  Christianity,  when  all  public  games  and  shows  among 
the  Greeks  and  Romans  were  connected  with  idolatrous  and  Satanic  cere- 
monies. In  its  later  form  the  "pomp"  is  connected  with  the  world;  and 
Shakespeare  seems  to  have  had  the  Baptismal  vow  in  view  when  he  put 
into  Wolscy's  mouth  the  words,  "Vain  pomp  and  glory  of  this  world,  1 
hate  ye."  [Henry  VIII.  iii.  2.] 

2  See  other  fonns  of  the  renunciations,  and  of  the  Baptismal  Office  at  large, 
in  Asseman.,  Cod.  Litiirg.  i.  174,  ii.  211;  and  in  Neale's  Hist.  Eastern 
Church,  ii.  915. 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


223 


Horn.  X.  10. 
Mark  xvi.  16. 
2  C'hion.  XX.  20. 
Acts  ii.  41. 


Eccl.  xii.  1.1. 
Deut.  V.  27—2,1. 

vi.  25. 
Matt.  vii.  21-23. 

xix.  17. 


And  in  Jesus  Christ  his  only-begot- 
ten Son  our  Lord  ?  And  that  he  was 
conceived  by  the  Holy  Ghost ;  born 
of  the  Virgin  Mary  ;  that  he  suffered 
under  Pontius  Pilate,  was  cnicitied, 
dead,  and  buried ;  that  he  went  down 
into  hell,  and  also  did  rise  again  the 
third  day ;  that  he  ascended  into  hea- 
ven, 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  Communion  of  Saints ;  the  Remis- 
sion of  sins;  the  Resurrection  of  the 
flesh;  and  everlasting  life  after  death? 

Answer. 

All  this  I  stedfastly  believe. 

M^misier. 

'ILT  thou  be  baptized  in  this 
faith  ? 

Answer. 

That  is  my  desire. 

Minister. 

WILT  thou  then  obediently  keep 
God's  holy  will  and  command- 
ments, and  walk  in  the  same  all  the 
days  of  thy  life  ? 


w 


If  em  Sacerdos :  Credis  et  in  Jesum  Salisbury  Use, 
Christum  Filium  ejus  unicum  Domi- 
nuni  nostrum,  natum  et  jiassum  ? 

Respondeant :  Credo. 

Item  Sacerdos  :  Credis  et  in  Spiritum 
Sanctum,  sanctam  Ecelesiam  Catho- 
licam,  Sanctorum  communionem,  re- 
missionem  peccatorum,  carnis  resur- 
rectionem,  et  vitam  seternam  post  mor- 
tem?    Respondeant :  Credo. 


Answer, 


I  will. 


TUNC  inierroget  Sacerdos  nomen  in- 
fantls  dicens  :  Quid  petis  ?  Respon- 
deant :  Baptismum.  Item  Sacerdos : 
Vis  baptizari  ?     Respondeant :  Volo. 


also  to  be  required  by  our  Lord's  words,  "  He  that  believeth  and 
is  baptized  "  [Mark  xvi.  16]  :  for  as  belief  must  necessarily,  in 
adults,  precede  Bai)tism,  so  some  confession  of  what  is  bclie\-cd 
Beems  necessary  as  an  outward  evidence  of  belief.  The  oliject, 
however,  is  not  that  each  person  should  declare  his  own  private 
belief,  but  that  he  should  assent  to  that  of  the  Church.  Tcr- 
tuUian  [de  Coron.  iii.]  speaks  of  such  a  confession  being  made  in 
his  time,  "  pledging  ourselves  to  something  more  than  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  baptized  about  a.d.  220,  a  few  years  after  Tcrtullian 
wrote.  It  is  as  follows  : — "  Credis,  ex  toto  corde,  in  Deum  Patrem 
Omnipotentem,  Factorem  omnium  visibilium  et  invisibilium  p 
Eesjpondit  Falmaiius.  Credo.  Et  in  Jesum  Christum,  Filium 
ejus  ?  Et  ait.  Credo.  Qui  natus  est  de  Spiritu  Sancto  ex 
Maria  Virgine  ?  Palmatius  respondit.  Credo.  Et  in  Spiritum 
Sanctum  :  Sanctam  Ecelesiam  Catholicam  :  Keinissionem  pecca- 
torum :  et  carnis  resurrectionem  ?  Et  exclamavit  cum  lachrymis 
Palmatius,  dicens.  Credo,  Domine'."  St.  Cyprian,  in  his 
seventieth  and  seventy-sixth  Epistles,  gives  part  of  a  similar 
creed,  and  others  are  extant  which  were  used  at  the  baptism  of 
various  persons  in  the  third  and  fourth  century ;  this  being,  in 


HeiiTtley's  Harmonia  Symbolica,  p.  lOG. 


fact,  the  earliest  use  of  the  Apostles'  Creed  '.  St.  Cyril  [Catech. 
Lect.  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  accorduigly  in  his  revised  book.  The  question, 
"Wilt  thou  be  baptized  in  this  faith?"  represents  the  two 
questions,  'M\Tiat  dost  thou  desire?"  and,  "Wilt  thou  be  bap- 
tized?" of  the  old  Oifice  :  which  were  altered  to  the  present 
form  in  1552. 

§  The  Tom  of  Obedience. 

This  is  not  represented  in  the  primitive  Offices  of  Baptism  of 
the  Sacramentaries,  nor  in  that  of  the  English  Church  before 
1661.  It  first  appears  in  Bishop  Cosin's  MS.  annotations,  the 
question  beginning,  "  Dost  thou  promise  that  thou  wilt  obe- 
diently ....?"  and  the  answer  being,  "  I  do  promise."  But  it 
appears  probable  from  .Justin  Martyr  [Apol.  i.  61]  that  a 
declaration  of  a  similar  kind  was  used  in  very  ancient  times 
in  the  Eastern  Church. 


2  Tlie  Eastern  Church  uses  the  Nicene  Creed  at  B.iptisui. 


224 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


Rom.  vi.  S—C. 
Eph.  iv.  20—24. 
Julin  iii.  6. 


Rom,  viii.  6,  7. 
2  Pet.  iii.  18. 


T  Then  sJiall  the  Friest  sai/, 

0  MERCIFUL  God,  grant  that 
the  old  Adam  in  tJds  Child  may 
be  so  buried,  that  the  new  man  may 
be  raised  up  in  Jiim.     Amen. 

Grant  that  all  carnal  affections  may 
die  in  /lim,  and  that  all  thing's  belong- 
ing to  the  Spirit  ni.ay  live  and  grow 
in  him.     Amefi. 

Grant  that  //e  may  have  power  and 
strength    to    have     victory,    and    to 


Isa.  xi.  ^^  — 31 
Rom.  XVI.  JO. 
1  John  V.  4. 

1  cor.Vv.  57.       triumph  against  the  deril,  the  world 
and  the  flesh. 


HI    quern    MofiraWc 

1  Bened.  Fo 


Amen. 
??■'•."'•  ^fo^'-  Grant  that  whosoever  is  here  dedi- 

2  Pet.  1.  2,  3. 

Tude  zi"""'  cated  to  thee  by  our  office  and  ministry, 
may   also   be   endued   with   heavenly 

Rev.  xxii.  12. 20.  vii'tucs,  and  everlastingly  rewarded, 
through  thy  mercy,    O  blessed  Lord 

Kev.i.  IS.  God,    who   dost   live  and  govern   all 

thinu's.  world  without  end.     Amen. 


FIAT  locus  iste  dignus, 
Spiritus  Sanctus  influat :  Amen. 
Sepeliatur  hie  illic  Adam  vetus,  resur- 
gat  novus :  Amen. 

Moriatur  hie  omue  quod  carnis  est; 
resurgat  omne  quod  est  spiritus : 
Amen. 

Qnicunque  hie  ronunciant  diabolo; 
da  eis  triuniphare  de  mundo  :  Amen. 
Quicuuque  in  hoc  loco  confessus  fue- 
rit,  Tu  eum  reeognoscas  in  regno  : 
Amen. 

Ut  per  ministerium  nostrum  Tibi 
consecratus,  feternis  ad  Te  virtutibus 
wternis  prsemiis  conseeretur :  Amen. 
Per  miserieordiam  ipsius  Dei  nostri 
qui  est  benedictus :  et  vivit  et  orrnia 
regit  in  sseeuhi  sajculorum.     Amen. 


All  the  interrogatories  were  formerly  addressed  to  the  child 
without  any  modifying  e.xpression,  although  they  were,  of  course, 
intended  to  be  answered  by  the  sponsors,  according  to  the  Sarum 
rubric,  "  Respondcant  compatrini  et  comraatrinse."  Among  the 
fine-drami  objections,  however,  of  Bucer  in  1549,  this  was  the 
subject  of  one ;  and  the  Presbyterians  of  1661  objected  to  the 
answers  being  made  in  the  name  of  the  child  at  all.  In  Bishop 
C'osiu's  book  there  is  written,  "  Dost  thou,  in  Ihe  name  of 
this  child,"  and  the  alteration  was  adopted :  but  the  Revisers 
refused  to  go  further.  Bishop  Cosin  also  altei-ed  (he  rubric 
which  precedes  the  inteiTogatories  into  this  form  :  "  ^  Then 
sbiiU  the  Priest  demand  of  the  godfathers  and  godmothers  of 
every  several  child  to  he  baptized,  these  questions  following." 
Where  many  cbililren  are  to  be  baptized,  it  would  be  almost 
impossible  to  repeat  the  questions  in  the  case  of  every  severid 
child :  and  it  may  be  considered  sufficient,  if  care  is  taken,  by 
tone,  gesture  (and  repetition,  where  necessary),  that  the  sponsors 
of  every  child  really  make  the  answers  which  are  appointed.  An 
ansioer  for  each  child  is  that  which  is  required,  and  this  may  be 
secured  even  when  the  interrogatories  are  put  only  once  to  the 
whole  body  of  sponsors.  It  must  at  the  same  time  be  remarked, 
that  in  making  these  answers  the  sponsors  are  simply  tlie  mouth- 
piece of  the  child,  and  do  not  incur  any  responsibility  on  their 
own  account  in  consequence,  cither  as  regards  the  child  or  them- 
selves. Yet  as  each  godfather  and  godmother  makes  them,  they 
can  hardly  fail  to  have  a  keen  consciousness  of  the  foct  that  these 
very  replies  were  once  made  on  their  own  behalf;  and  the  thought 
may  well  arise.  How  have  the  vows  thus  made  been  kept  in  sub- 
sequent years  ?  "  Baptism  doth  re-present  unto  us  our  own 
profession." 

THE  BENEDICTION  OF  THE  WATER. 

Although  the  element  of  water  was  sanctified  to  a  sacramental 
purpose  by  our  Blessed  Lord  when  He  was  baptized  in  it  Himself, 
it  has  ever  been  the  practice  of  the  Cbui-ch  to  use  a  form  of  bene- 
diction upon  that  portion  of  water  which  was  to  be  set  apart  for 
the  administration  of  Baptism.  From  the  woi-ds  of  Tertullian  it 
would  even  seem  that  such  a  form  was  used  over  running  streams  : 
fur  alter  saying  that  there  is  no  ditiercnce  whether  a  man  is  bap- 
tized in  the  sea,  in  a  pool,  in  a  hike,  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  sanctifica- 
tioii."  [De  Baptism,  iv.]     St.  Cyprian  wi-ites  to  Januarius  in  the 


year  255,  "  The  water  must  first  be  cleansed  and  sanctified  by 
the  priest ',  that  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  words :  "  Regard 
not  the  sacred  laver  as  simple  water,  regard  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.  Lect.  iii.  3.]  St.  Ambrose,  in  his 
treatise  on  the  Sacraments,  writes,  "  When  the  priest  first  comes 
to  tlie  baptistery,  he  exorcizes  the  creature  of  water,  and  after- 
v;ards  makes  an  invocation  and  offers  a  prayer,  that  the  font 
may  be  sanctified  for  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  accomjjanied  are  indicated 
in  the  previous  Introduction  to  this  OfBce.  The  ancient  "  Bene- 
dictio  Fontis  "  of  the  Church  of  England  was  of  a  similar  cha- 
racter to  that  of  the  Gregorian  Sacramentary. 

In  all  these  cases  the  Benediction  of  the  water  was  a  ceremony 
separate  from,  or  at  least  not  ncccsstirily  performed  at  the  same 
time  with,  the  administration  of  Baptism.  The  special  times  of 
its  perfonnance  were  Easter  Eve  and  Whitsun  Eve :  and  in  the 
early  Church  the  Bishop  was  the  officiating  minister.  The  im- 
purity 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  necessity  for  the  presence  of  a  bishop,  the  rite  was 
eventually  performed  by  the  priest,  from  time  to  time,  whenever 
the  water  was  changed.  This  custom  was  continued  in  the 
refonned  Prayer  Book,  the  Office  for  the  Benediction  of  the 
Font — taken  from  the  Mozarabic  Office — being  placed  at  the  end 
of  the  two  Offices  for  Baptism,  as  follows :— ^ 

"  %  The  water  in  ihe  font  shall  be  changed  every  month  once  at 
ihe  least,  and  afore  any  child  be  baptized  in  the  water  so 
changed,  the  Priest  shall  say  at  ihe  font  these  prayers  foU 
lotciny. 

"  O  Most  Merciful  God  our  Saviour  Jesu  Christ,  Who  hast 
ordained  the  element  of  water  for  the  regeneration  of  Tliy  faithful 
people,  upon  Whom,  being  baptized  in  the  river  of  Jordan,  the 
Holy   Ghost  came  down  in  likeness  of  a  dove  :  send  down,  w'e 


'  Siicerdna,  used  in  an  inclusive  spnse,  as  we  use  "minister;"  the  Bishop 
being  then  the  minister  of  thisritfe 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


225 


M.itt.  iii.  Ifi,  17. 
Jolin  xix   .^4. 
1  John  V.  0.  8. 
Rev.  i.  5,  6. 
Matt,  xxviii.  18, 

19. 
1  Kings  viii.  30. 
M<itt.  xviii.  19. 
2Kirigsv.lO— 14. 
1  Tim.  iv.  5. 
Acts  xxii.  16. 
John  i.  16. 
Tit.  iii.  5,  6. 
Rom.  viii.  15,  16. 
Rev.  xvii.  14. 

ii.  10. 


ALIMIGHTY,  evciliving  God, 
whose  most  dearly  beloved  Son 
Jesus  Christ,  for  the  forgiveness  of  our 
sins,  did  shed  out  of  his  most  precious 
side  both  water  and  blood,  and  gave 
commandment  to  his  disciples,  that 
they  should  go  teach  all  nations,  and 
baptize  them  In  the  Name  of  the 
Father,  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 
t/iis  Child,  now  to  be  baptized  therein, 
may  receive  the  fulness  of  thy  grace, 
and  ever  remain  in  the  number  of  thy 
faithful  and  elect  children;  through 
Jesus  Christ  our  Lord.     Amen. 


Bene>j4dico  te  per  Jesum  Chris-  saiisimry  Use. 


B'iJiediclio  Foiitiu 
Greir.  Gelas. 


tum  Filium  ejus  unicum  Dominum 
nostrum  :  qui  te  in  Chana  Galileae  .  .  . 
Qui  te  una  cum  sanguine  de  latere  suo 
produxit :  et  discipulis  jussit  ut  cre- 
dentes  baptizarentur  in  te  dicens  :  Ite, 
docete  omnes  gentes,  baptizantes  eos  in 
nomine  Pa>i«triSj  et  FitJ^lii,  et  Spi>J«- 
ritus  Sancri  .  .  . 


Sancti>¥«fica   fontem   hunc    Sancti>?<-   Mozaraw^. 

„        .  .      ,  .  .  *■  Belied.  Font. 

ncator  generis  humani.     Amen. 


beseech  Thee,  the  same  Thy  Holy  Spirit  to  assist  us,  and  to  he 
present  at  this  our  invocation  of  Thy  holy  Name :  sanctify  * 
this  fountain  of  baptism.  Thou  that  art  the  sanctifier  of  all 
things,  that  by  the  power  of  Thy  word  all  those  that  shall  be 
baptized  therein  may  be  spiritually  regenerated,  and  made  the 
cliiklren  of  everlasting  adoption.     Amen. 

"  0  Merciful  God,  grant  that  the  old  Adam,  in  them  that  shall 
be  baptized  in  this  fountain,  may  be  so  buried,  that  the  new  man 
may  be  raised  up  again.     Amen. 

"  Grant  that  all  carnal  artections  may  die  in  them ;  and  that 
all  things  belonging  to  the  Spirit  may  Uve  and  grow  in  them. 
Amen. 

"  Grant  to  all  them  which  at  this  fountain  forsake  the  devil 
and  all  his  works,  that  tlicy  may  have  power  and  strength  to 
have  victory  and  to  triumph  against  him,  the  world,  and  the 
flesh.     Amen. 

"  Whosoever  shall  confess  Thee,  O  Lord  :  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  whosoever  here  shall  begin  to  be  of  Thy  flock  : 
may  evermore  continue  in  the  same.     Amen. 

"  Gr.ant  that  all  they  which  for  Thy  sake  in  this  life  do  deny 
and  forsake  themselves :  may  win  and  purchase  Thee,  0  Lord, 
which  art  everlasting  treasure.     Amen. 

"  Grant  that  whosoever  is  here  dedicated  to  Thee  by  our  office 
and  ministry  :  may  also  be  endued  with  heavenly  virtues,  and 
everliistingly  rewarded  through  Tliy  mercy,  O  blessed  Lord  God, 
Who  dost  live  and  govern  all  things  world  without  end.     Aimn. 

"  The  Lord  be  with  you. 

"Answer.  And  with  thy  spirit. 

"Almighty,  Everliving  God,  Whose  most  dearly  beloved  Son 
Jesus  Christ,  for  the  forgiveness  of  our  sins,  did  shod  out  of  His 
most  precious  side  both  water  and  blood,  and  gave  commandment 
to  His  disciples  that  they  sliould  go  teach  all  nations,  and  baptize 
them  in  the  name  of  the  Father,  the  Son,  and  the  Holy  Ghost : 
Regard,  we  beseech  Thee,  the  supplications  of  Thy  congregation, 
and  grant  that  all  Thy  servants  which  shall  be  baptized  in  this 
water,  prepared  for  the  ministration  of  Thy  holy  Sacrament,  may 
receive  the  fulness  of  Thy  grace,  and  ever  remain  in  the  number 
of  Thy  faithfid  and  elect  children,  through  Jesus  Christ  our 
Lord." 

In  15.52  this  separate  benediction  of  the  water  was  abolished, 
through  the  interference  of  Bucer.  He  objected  to  any  bene- 
diction, but  a  portion  of  the  service  was,  notwithstanding,  incor- 
porated 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  Cosin'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 
atfusion  of  the  water  upon  him,  it  is  a  solemn  recognition  of  the 
work  of  God  in  the  Sacrament :  a  siguiticant  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  di'agon 
in  those  waters  by  means  of  which  the  power  of  the  evil  one  ia 
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,"  thougli  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 
oil'  from  the  font  immediately  after  the  conclusion  of  the  Baptismal 
Office. 

Tlie  four  petitions  with  which  the  benediction  of  the  water 
begins  now,  as  it  began  when  it  was  a  separate  service,  are  sub- 
stantially taken  from  the  ancient  Ritual  of  the  GaUican  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  Epbesine  rite  of  St.  Jolni,  which  formed  the  original 
basis  of  the  Salisbury  Use.  The  original  form  has  a  great  re- 
semblance to  the  Great  Collect  or  Litany  which  begins  the 
Eastern  Baptismal  Office. 

During  the  suppression  of  the  Prayer  Book  some  forms  of 
prayer  were  printed  by  Jeremy  T.aylor,  to  be  used  by  those  who 


'  St.  Augustine  vrrites,  "  In  fine,  what  is,  as  all  know,  the  sign  of  Christ, 
save  the  Cross  of  Christ  7  Which  sign  unless  it  be  applied,  whether  to  the 
brows  of  the  believing,  or  to  the  very  water  out  of  which  they  ore  regenerated, 
or  to  the  oil  wherewith  they  are  anointed,  or  to  the  sacrifice  wherewith  they 
are  fed,  none  of  these  is  duly  performed."  [Aug.  in  Joann.  cxviii.  5.]  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."  [Serm. 
cxviii.  de  Temp.]  The  rubric  of  the  Salisbury  Oflice  (at  least  as  old  as  the 
time  of  St.  Gregory)  is,  "  Jlic  ditidat  sacerdos  aquatrt  manu  sua  dextra  in 
mo'um  crucin." 

Ga 


226 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


If  Then  the  Friest  sJiall  ialce  the  Child  into  Ms 
hands,  and  shall  say  to  the  Oodfathers 
and  Godmothers, 

Luke  i.  59-63.  Name  this  Child. 

U.  21. 

^  And  then  naming  it  after  them  (if  they  shall 
certify  him  that  the  Child  may  well  endure 
if)  he  shall  dip  it  in  the  water  discreetly 
and  warily,  saying. 

Matt,  xiviii.  19.  lyj  I  baptize  thee  In  the  Name  of 
J-^  •  the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost.     Amen. 

%  But  if  they  certify  that  the  Child  is  weak,  it 
shall  suffice  to  pour  water  upon  it,  saying 
the  foresaid  words, 

NI  baptize  thee  In  the  name  of 
•    the  Father,  and  of  the  Son, 
and  of  the  Holy  Ghost.     Amen. 


Deinde  accipiat  Sacerdos  infantem  per   latera  Salisbury  Use. 

in  manihus  suis,  et  inierrogato  nomine  ejus,  R'lia  Baptiz, 

baptizet   eiim   sub    trina   mersione,   tantum  Greg  Gelas. 
sanctam  Trinitatem  invocando,  ita  dicens  : 


N.  Et  ego  Baptizo  te  in  Nomine  Patris. 
M  mergat  eum  semel  versa  facie  ad 
aquilonem,  et  capite  verms  orientem: 
Et  Filii : 
Et  iterum  mergat  semel  versa  facie  ad 
meridiem  : 

Et  Spiritus  Sancti :  Amen. 
Ut  mergat  tertio  recta  facie  versus 
aqnam. 


loved  the  ancient  customs  ;  and  his  prayer  for  the  benediction  of 
the  font  ofl'ers  a  beautiful  devotional  commentary  upon  the  sub- 
ject.    It  is  as  follow.^! : — 

"  Our  Blessed  Lord  and  Saviour  Jesus,  Who  was  baptized  of 
John  in  Jordan,  Who  walked  upon  the  waters,  Who  converted 
water  into  wine.  Who  out  of  His  precious  side  shed  forth  blood 
and  water,  the  two  sacraments  of  life  unto  His  holy  Church,  and 
commanded  His  disciples  to  teach  all  nations,  baptizing  them 
with  water  in  the  Name  of  the  Father,  of  the  Son,  and  of  tlie 
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,  0  most  gracious  God,  that 
whosoever  shall  be  baptized  in  this  water  may  be  renewed  by 
Thy  grace,  justified  by  Thy  mercy,  sanctified  by  Thy  Spirit,  pre- 
served by  Thy  Providence,  and  guided  by  Thy  Word :  that  in 
this  water,  springing  ft-om  the  Paradise  of  God,  the  soul  {or, 
souls]  presented  unto  Thee  may  be  cleansed  and  purified,  and 
that  there  may  be  added  to  Thy  Church  daily  such  as  shall  be 
eaved  in  tlie  day  of  Tl)y  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  different  nature  fi'om  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  etl'eets  no  sacramental  change  in  the  clement.  Tlie  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. 

The  whole  of  what  goes  before  is  a  preparation  for  the  few 
vcrds  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,  ueceseary  in  the  use  of  tliis  part  of 
the  office;  (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,  that  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  tlie  rite  have  been  already  spoken  of  in 
the  previous  Introduction ;  but  it  may  hero  be  repeated  that 
without  actual  contact  of  the  water  with  the  person  of  the  cliild, 
while  the  words  are  being  spoken,  there  cannot  be  a  Baptism. 
When  iind  where  immersion  was  the  common  practice,  this  con- 
tact of  the  water  was  inevitable  ;  but  now  that  immersion  is  not 
u«ed,  some  precautions  are  desirable. 


1.  The  water  should  be  poured  upon  the  child  according  to 
the  rubric,  not  sprinkled.  This  may  be  done  from  the  hoUow  of 
the  hand,  or  from  a  small  shell  of  silver  or  other  material. 

2.  The  water  should  be  poured  freely  over  the  head  of  the 
child,  so  that  it  may  flow  back  into  the  font. 

3.  To  efl'ect  this  properly,  and  with  a  reverent  regard  to  the 
nature  of  the  rite,  the  cap  of  the  child  must  bo  removed  from  its 
head. 

4.  Tlie  hand  or  shell  should  be  dehberately  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,  wliose  eternal  interests  are  involved,  but  also  that  the 
essenti.al  nature  of  the  external  rite  may  be  made  quite  evident 
to  the  Laity,  and  that  full  confidence  may  be  established  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.  Tlie  **  weakness"  of  the  rubric  may  justly  be 
assumed  (without  supposing  actual  sickness)  as  the  normal  con- 
dition of  infants  brought  up  under  such  conditions.  Although 
not  recognized  in  the  rubric  until  1519,  there  can  be  httle  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 
1519  the  sign  of  the  Cross  was  made  upon  the  forehead  and 
breast  of  the  child  at  an  earlier  part  of  the  serricc.  In  the 
ancient  ofiice  this  signing  took  place  at  the  very  beginning  of  the 
service  for  making  a  catechumen.  The  words  used  in  the  first 
Prayer  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  tliy  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 


1  See  Lyndcwood  in  Maskell's  Mou.  Rit.  I.  ccix..  Rituale  Rom.  De  furniS 
Baptismi,  and  Catech.  Trident,  ii.  17.  The  latter  speaks  of  aifusion  as  tUe 
*'  general  practice"  at  tliat  time,  the  middle  of  the  sixteenth  century. 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


227 


I  Cor.  xii.  13. 
John  X.  1 1.  IG. 
Rev.  xxii.  4. 
Gal.  vi.  14. 
Rom.  i.  16. 


w 


%  Then  the  Priest  shall  say, 

E  receive  this  Child  iuto  the 
congregation  of  Christ's  flock, 
+  and  do  sign  Mm  with  the  sign  of  the 
cross,  in  token  that  hereafter  //e  shall 
not  be  ashamed  to  confess  the  faith  of 
Christ  crucified,  and  manfully  to  fight 
under  his  banner,  against  sin,  the 
f  Tta"vi.'''i2.'' "'  world,  and  the  devil ;  and  to  continue 
Christ's  faithful  soldier  and  servant 
unto  /lis  life's  end.     Amen. 


+  Here  the 
Priest  shall 
mahe  a  cross 
upon  the 
Child's  forC' 
head. 

Matt.  xvi.  24. 


2  Tim.  ii.  3,  4. 
Rev.  ii.  10. 


Hist.  V.  106.] 


\_Oratio.  Salisbury  Use. 

DEUS     Omuipoteus,    Pater    Do- ^'■'"' *"'""■ 
.       _  Greg.  Gelas. 

mmi  nostri    Jesu  Christi,    qui  ^s,,  ^„„  r,. 

te    regeneravit    ex    aqua    et    Spiritu    |'„°co'i1ier'lch. 

Sancto,  qnique  dedit  tibi  remissionera 

omnium  peccatorum  tuorum  :  Hie  Ibii- 

at  infantem  de  ipso  chnsmate  cum  jjol- 

I'lce  in  verfice  in  modum  ends,  dicens, 

Ipse  te  linit  chrismate  salutis  ineodem 

Filio  suo  Domino  nostro  Jesu  Christo 

in  vitam  seternam.] 


unto  thy  life's  end.  Amen."  The  first  part  of  these  words 
came  from  the  ancient  service,  and  the  g^eneral  idea  of  the 
remaining  part  is  taken  from  those  which  accompanied  two 
otlier  consignations,  one  at  tlie  naming,  and  the  otlier  at  tlie 
exorcism  of  the  cliild,  both  also  in  the  ofBce  for  making  a,  cate- 
clmraen.  The  anointing  after  the  Baptism  (and  after  the  de- 
livery of  the  Chrisora)  was  continued  in  the  first  Prayer  Boole 
with  the  words  of  the  ancient  office,  "  Then  the  Priest  shall 
anoint  the  Infant  iipon  the  head,  saying,  Ahniglity  God,  the 
Fatlier  of  our  Lord  Jesus  Christ,  who  hath  regenerate  thee  by 
water  and  the  Holy  Ghost,  and  hath  given  unto  thee  remission 
of  all  thy  sins :  He  vouchsafe  to  anoint  thee  with  the  unction  of 
His  Holy  Spirit,  and  bring  tliee  to  the  inheritance  of  everlasting 
life.     Amen." 

Thus  it  will  be  seen  that  the  present  action  and  words  repre- 
sent the  ancient  usage,  but  that  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  sub- 
stituted here  for  those  which  referred  to  the  act  of  unction  ;  and 
"we  receive  this  child  into  the  congregation  of  Christ's  ilock, 
and  do  sign  him  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  nothing  to  the  virtue  and  perfection  of  the  Baptism,  so 
also  we  must  remember  that  neither  are  the  accompanying 
words,  "  We  receive,"  &c.,  any  essential  part  of  the  Baptism. 
They  have  sometimes  been  spoken  of  as  if  by  tliem  the  child  was 
"  received  into  the  Church  :"  but  the  act  of  Baptism  is  the  true 
reception  into  the  Church,  and  these  words  are  a  ceremonial 
declaration  only  of  tliat  fact.  In  this  respect  they  are  analogous 
to  the  words  used  by  the  Priest  in  the  Marriage  Service,  after 
the  essential  part  of  the  office  is  completed  by  the  solemn  adjura- 
tion, "  Those  wliom  God  hath  joined  together,  let  no  man  put 
a.sunder."  As  the  Priest  fhen" pronounces"  that  the  married 
couple  are  "  man  and  wife  together,"  so  here  he  pronounces  tliat 
the  baptized  child  has  become  one  of  the  congregation  of  Cln-ist's 
flock.  This  is  made  still  more  evident  by  the  rubric  and  words 
of  the  Office  for  Private  Baptism,  ".  .  .  .  then  shall  not  he 
christen  the  child  again,  hut  shall  receive  him  as  one  oftheJlocJc 
of  true  Christian  pieople,  saying  thus,  I  certify  you  ....  is 
now  by  the  laver  of  Regeneration  in  Baptism  received  into  the 
number  of  the  children  of  God,  and  heirs  of  everlasting  life  .  .  .  ." 
Neither  the  words  nor  the  act  have  any  sacramental  efficacy,  but 
it  is  clear  (1)  that  the  latter  (as  a  substitute  for  unction)  is  the 
emphatic  part  of  this  most  significant,  venerable,  and  even 
primitive  rite;  and  also  that  (2)  any  idea  of  an  additional 
"reception  into  the  Church"  by  the  use  of  them  tends  to 
oljscure  the  full  completeness  of  that  reception  which  is  efl'ected 
by  the  act  of  Baptism  itself. 

The  superstitious  antipathy  which  the  Puritans  eutertjiined 
for  the  material  figure  and  for  the  sign  of  the  Cross  led  the 
reforming  Divines  to  try  and  conciliate  them  by  not  printing  it 
in  the  places  where  it  was  customary  to  use  it  in  the  services  of 
the  Church;  but  no  pressure  could  prevail  on  them,  in  any  of 
the  revisions,  to  remove  its  obligatorj-  use  from  the  Baptismal 

G 


Office.  It  is  not  worth  while  to  occupy  any  space  with  the 
always  weak  and  often  wielded  arguments  that  were  alleged 
against  the  use  of  this  holy  sign ;  but,  as  the  thirtieth  Canon 
[a.d.  1603]  was  framed  as  a  general  reply  to  them  and  is  referred 
to  in  the  rubric  at  tire  end  of  the  service,  it  is  inserted  below  as 
an  illustration  of  the  temperate  yet  6rm  hne  which  the  Reformers 
took  on  this  subject  '. 


i  CANON  30. 


The  Lawful  Use  of  the  Cross  in  Baptism  explained. 

We  are  sorry  that  his  Majesty's  most  princely  care  and  pains  taken  in  the 
Conference  at  Hampton  Court,  amongst  many  other  points,  touching  this 
one  of  the  Cross  in  Baptism,  hath  taken  no  better  effect  with  many,  but 
that  still  the  use  of  it  in  Baptism  is  so  greatly  stuck  at  and  impugned.  For 
the  further  declaration  therefore  of  tlie  true  use  of  this  ceremony,  and  for 
the  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  mem- 
bers of  tlie  Church  of  England  these  our  directions  and  obsen-ations  ensuing. 

First,  it  is  to  be  observed,  that  although  the  Jews  and  Ethnicks  derided 
both  the  Apostles  and  the  rest  of  the  Christians,  for  preaching  and  believing 
in  Him  who  was  crucified  upon  the  Cross ;  yet  all,  both  Apostles  and  Chris- 
tians, were  so  far  from  being  discouraged  from  their  profession  by  the 
ignominy  of  the  Cross,  as  they  rather  rejoiced  and  triumphed  in  it.  Yea,  the 
Holy  Ghost  by  the  mouths  of  the  Apostles  did  honour  the  name  of  the 
Cross  (being  hateful  among  the  Jews)  so  far,  that  under  it  He  comprehended 
not  only  Christ  crucified,  but  the  force,  effects,  and  merits  of  His  Death  and 
Passion,  with  all  the  comforts,  fruits,  and  promises,  which  we  receive  or 
expect  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  tc 
the  contrary)  of  the  sign  of  the  Cross  which  the  Christians  sliortly  aftei 
used  in  all  their  actions  :  thereby  making  an  outward  show  and  profession, 
even  to  the  astonishment  of  the  Jews,  that  they  were  not  ashamed  to 
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  gtory, 
when  they  met  with  any  Jews,  but  signed  therewith  their  children  when 
they  were  christened,  to  dedicate  them  by  that  badge  to  His  service,  whose 
benefits  bestowed  upon  them  in  Baptism  the  name  of  the  Cross  did  repre- 
sent. And  this  use  of  the  sign  of  the  Cross  in  Baptism  was  held  in  the 
primitive  Church,  as  well  by  the  Greeks  as  the  Latins,  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- 
ruption cf  Popery  had  once  possessed  it.  But  the  abuse  of  a  thing  doth 
not  take  away  the  lawful  use  of  it.  Nay,  so  far  was  it  from  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  things  which  they  held 
and  practised,  that,  as  the  Apology  of  the  Church  of  England  confesseth, 
it  dotli  with  reverence  retain  those  ceremonies,  which  do  neither  endamage 
the  Church  of  God,  nor  offend  the  minds  of  sober  men  ;  and  only  departed 
from  them  in  those  particular  points,  wherein  they  were  fallen  both  from 
themselves  in  their  ancient  integrity,  and  from  the  Apostolical  Churches, 
which  were  their  first  founders.  In  which  respect,  amongst  some  other 
very  ancient  ceremonies,  the  Sign  of  the  Cross  in  Baptism  hath  been  retained 
in  this  Church,  both  by  the  judgment  and  practice  of  those  reverend  Fathers 
and  great  Divines  in  the  days  of  King  Edward  the  Sixth,  of  whom  some 
constantly  suffered  for  the  profession  of  the  truth  ;  and  others  being  exiled 
in  the  time  of  Queen  Mary,  did   after  their  return,  in  the  tcgintang  of  ihe 

G  2 


228 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


I  Pet.  i.  23. 
Gal.  m.  27. 
John  XV.  5. 
Kom.  3ci.  19,  20. 
Ps.  cvU.  21,  22. 
Phil.  i.  3.  6.9— 11 
Heb.  ill.  14. 


Ps.  cxi.  1. 
Col.  i.  12. 
John  iii.  6 — 8. 
Gal.  iv.  4,  5. 


T   Then  shall  the  Priest  say, 

SEEING  now,  dcar]}^  beloved  bre- 
thren, that  ikis  child  is  regene- 
rate, and  grafted  into  tbe  body  of 
Christ's  Church,  let  us  give  thanks 
unto  Ahnighty  God  for  these  benefits ; 
and  with  one  accord  make  our  prayers 
unto  him,  that  tkis  c/iild  may  lead 
the  rest  of  /lis  life  according  to  this 
beginning. 

IT  Then  shall  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. 

^  Then  shall  the  Priest  say, 

WE    yield    thee    hearty   thanks, 
most  merciful  Father,  that  it 
hath  pleased   thee   to  regenerate  this 


rX  AUDES  et  gratias  Domino  re- 
LJLi  feramus,  fratres  dUeetissimi, 
quod  augere  dignatus  est  ecclesiie  suae 
congregationem  per  caros  nostros,  qui 
modo  baptizati  sunt.  Petamus  ergo 
de  Domini  misericordia  ut  baptismum 
sanctum,  quod  acceperunt,  illibatum, 
inviolatum,  et  immaculatum  perfcrant 
ante  tribunal  Christi.J 


LIMiss.  Bobier.ift 
Muratori,  iL 
852.] 


[D 


OMINE  Deus  Omnipotens^  fa-  [Miss.  Bobiense. 

1         m  ....  Muratori,  ii. 

mulos   liios,  quos  jussisti  re-     852.] 


nasci  ex  aqua  et  Spiritu  Sancto ;  con- 


THE  THANKSGIVING. 

The  old  office  of  Baptism,  and  that  of  1549,  concluded  with 
the  ceremonies  which  supplemented  the  haptism  itself,  and  which 
were  discontinued  in  1552;  except  that  it  was  always  the  practice 


leign  of  our  late  dread  Sovereign,  continually  defend  and  use  the  same. 
This  resolution  and  practice  of  our  Church  hath  been  allowed  and  approved 
by  the  censure  upon  the  Communion  Book  in  King  Edward  the  Sixth  bis 
days,  and  by  the  harmony  of  Confessions  of  later  years  :  because  indeed  the 
use  of  this  Sign  in  Baptism  was  ever  accompanied  here  with  such  sufficient 
cautions  and  exceptions  against  all  Popish  superstition  and  enor,  as  in  the 
like  cases  are  cither  fit  or  convenient. 

First,  the  Church  of  England,  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  (he  substance  of  that  Sacrament :  for  when 
the  minister,  dipping  the  infant  in  water,  or  laying  water  upon  the  face  of 
it,  (as  the  manner  also  is.)  hath  pronounced  these  words,  I  baptize  thee  in 
the  name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost,  the  infant  is 
fully  and  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  effect  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  Christ'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  dedicated 
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  in  the  Church  of  England 
to  the  primary  institution  of  it,  upon  those  true  rules  of  doctrine  concern- 
ing things  indifferent,  which  are  consonant  to  the  Word  of  God,  and  the 
judgment  of  all  the  ancient  Fathers,  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,  no'  used  when 
they  are  prohibited. 


of  the  Church  of  England  for  the  Priest  to  give  a  charge  to  the 
godfathers  and  godmothers  respecting  the  future  life  of  the 
child.  But  from  the  above  address  and  prayer  taken  out  of  an 
ancient  Itidian  Missal,  wTitten  before  A.D.  1100,  it  would  appear 
that  the  revisionists  of  1552  had  a  precedent  for  their  innovation, 
though  not  perhaps  exactly  that  here  printed.  The  use  of  the 
Lord's  Prayer  in  this  place  is,  at  least,  analogous  with  the  custom 
of  the  Primitive  Church,  in  which  the  newly  baptized  were  per- 
mitted and  enjoined  to  say  it  for  tbe  first  time  immediately  they 
bad  become  Christians  by  Baptism  *. 

The  address  which  is  placed  as  a  preface  to  the  Lord*s  Prayer 
shows  that  it  and  the  Collect  which  follows  are  to  be  used  (1)  as 
an  act  of  thanksgiving  for  the  regeneration  of  the  child  by  Bap- 
tism, 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  the  Church  respect- 
ing the  condition  of  the  baptized.  It  is  also  to  be  observed,  that 
the  use  of  the  Lord's  Prayer  immediately  after  Baptism  is  an  act 
of  thanksgiving  similar  to  that  comprehended  in  its  use  imme- 
diately after  Communion;  and  when  the  Church  bids  us  "with 
one  accord  to  make  our  prayers "  to  God  in  tlie  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  2. 

Of  the  Collect  which  follows  it  need  only  be  remarked  that  it 
shows  an  unhesitating  faith  in  the  cfiects  of  Holy  Baptism ;  and, 
also,  an  unhesitating  conviction  that  without  final  perseverance 
on  tbe  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  h;is  made  them  heirs. 

At  the  revision  of  1661  the  Presbyterians  objected  to  tliis  Act 


'  Apost.  Const.,  vii.  44,  45. 

»  See  note  on  the  Lord's  Prayer,  p.  6. 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


Rom.  vi.  11—13 
1  Pet.  ii.  24. 
Rom.  vi.  4 — 7. 
Col.  iii.  1—5. 

8-15. 
Heb.  xl.  39.  40. 

xii.  22—24. 
IThess.iv.  14.  19 
Luke  xii.  32. 
1  Pet.  i.  3—5. 


I  Cor.  xii.  12, 13.  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  ^e?,  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 ;  thi-ough 
Christ  our  Lord.     Amen. 

Then,  all  standing  up,  the  Priest  shall  say  to 
the  Godfathers  and  Godmothers  this  Ex- 
hortationfollowiDg. 

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  jjrofession,  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  i^rovide,  that  he  may  learn  the 
Creed,  the  Lord's  Prayer,  and  the  ten 
Commandments,  in  the  vulgar  tongue^ 
and  all  other  things  which  a  Christian 
ought  to  know  and  believe  to  his  souFs 


Deut.  xxix.  12— 
15.  xxxii.  46, 
47.  xxxi.  12,  13. 

Gen.  xviii.  19. 

Isa.  xxx™i.  19. 

Eph.  vi.  4. 

Eccl.  V.  4. 

Neh.  viii.  1 — 8. 

Ps.  Ixxviii.  5—7. 

Matt,  xxviii.  19, 
20. 

Luke  xi.  1  — 4. 

Matt.  xix.  16,  17. 

1  Cor.  xiv.  2.9.11 
Prov.  xxii.  6. 

2  Tim.  iii.  14,  15. 
2  Pet.  i.  13. 
Heb.  X.  23. 

1  Pet.  ii.  21. 
Rom.  vi.  3—6.  11. 
Col.  iii.  5.  8. 

2  Pet.  i.  3—7, 
8—13. 


serva  in  eis  baptismum  sanctum  quod 
aceeperunt,  et  in  nominis  Tui  sanctifi- 
cationem  perficere  dignare,  ut  proficiat 
in  illos  gratia  tua  semper,  et  quod  te 
ante  donante  suscepenint,  vitse  sure  in- 
tegritate  custodiant.] 


ICOMAUNDE  ow  godfadre  and  saiisbuTy  and 
godmodre,  on  holy  chirche  bihalue,  [J^in "'^  or 
that  ye  chargen  the  fadur  and  the  Latin  Rubn..-.] 
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  myjten  to  him  bj^falle,  throu^ 
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  taujte :  and  also 
that  ye  wasthe  youre  hondes  or  ye  gon 
out  of  Chirche  :  and  also  that  hit  beo 
confermed  the  next  tyme  that  the 
hyssop  cometh  to  contre :  and  al  this 
doeth  in  peyne  of  corsynge. 


of  Thanksgiving  after  Baptism, — "  We  cannot  in  faith  say  tliat 
every  child  that  is  baptized  is  '  regenerated  by  God's  Holy 
Spirit ;'  at  lea.st,  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  iii.  3, 
for  proof  that  "  Baptism  is  our  spii'itual  regeneration,"  and  that 
by  it  "  is  received  remission  of  sins," — "  Seeing  that  God's 
Sacraments  have  their  eflects,  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  anabaptism,  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  lone 
controversy,  and  the  decision  of  the  Church  of  England ;  a  deci- 
sion deliberately  expressed,  and  in  the  most  solemn  way,  by 
words  Bpoken  to  Almighty  God,  in  this  prayrr. 

Forasmuch   as  tliis  cliild  hath  proviised]     Some  form  of  Ex- 


'  Cardw.  Conf.,  p.  356. 


hortation  to  the  Sponsors  is  directed  in  all  the  ancient  Baptismal 
Offices  of  the  Church  of  England,  sometimes  in  a  Latin  rubric 
stating  the  substance  of  what  the  Priest  was  to  say,  and  at 
others  in  the  vernacular  of  the  day.  The  above  is  found  in  a 
York  Jluuual  belonging  to  York  Minster  Library,  and  is  also  in 
a  MS.  Manual  boagbt  a.d.  llOl-li,  for  the  Chapel  of  South 
Charford,  Breamore,  near  Salisbury.  [Mus.  Brit.  BIbl.  Reg. 
MS.  2  A.  xxi.]  The  present  e.\hortation  restricts  the  responsi- 
bility of  Sponsors  to  the  spiritual  oversight  of  their  godchildren ; 
but  even  tins  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  Christian  manner  the  children 
whom  God's  Providence  has  given  them. 

Bishop  Cosin  erased  from  this  e-xhortation  the  words,  "  call 
upon  them  to  bear  Sermons,  and  chiefly  ye  shall,"  and  substituted 
in  a  later  part,  "  ye  shall  call  upon  them  at  due  time  hereafter 
to  frequent  the  Divine  Service,  and  to  hear  Sermous  in  the 
Church,  putting  them  in  remembrance  that "  Baptism  doth 
represent,  &c.  The  charge  respecting  Confirmation  was  also 
formed  by  him  out  of  the  former  rubric,  by  which  the  same  thing 
was  enjoined. 


230 


THE  PUBLICK  BAPTISM  OF  INFANTS. 


lii;aUh;  and  that  iJus  child  may  be 
virtuously  brought  up  to  lead  a  godly 
aud  a  Christian  life ;  remembering 
always,  that  baptism  doth  represent 
unto  us  our  profession,  which  is,  to 
foEow  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  righte- 
ousness; continually  mortifying  all 
our  evil  and  cornipt  affections,  and 
daily  proceeding  in  all  virtue  and  god- 
liness of  living. 


AetsTiii.  H— 17. 
xiv.21,  22. 


Matt,  xvili.  14. 

18,  19.- 
Gal.  vi.  U. 
Rev.  xiv.  1. 


Y 


1  Then  shall  he  add  and  say, 

'E  are  to  take  care  that  t/ns  cli'ild 
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. 

It  is  certain.  It)  God's  Word,  thai  Children 
which  are  baptized,  dying  before  they  com- 
mit 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  xxxM 
Canon,  first  published  in  the  year  MDCIV. 


[This  exhortation  varies  m  its 
phraseology,  but  is  always  the  same 
in  substance.] 


INFANTS,  Innocents,  and  Children  Articles  to  stab- 
lish  Christian 
....  by  the  sacrament  of  bap-     quietness,  issa, 

tism  do  also  obtain  remission  of  their  ^ii^sTs.*^""'^ ' 

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. 


It  is  certain,  by  God's  Word']  This  Rubric  is,  iu  part,  a  repro- 
duction of  words  wliieli  appeared  first  in  "  Articles  to  establish 
Christian  quietness,"  put  forth  by  the  authority  of  Henry  VIII. 
in  1536;  afterwards  in  the  "Institution  of  a  Christian  M.an," 
which  was  prmted  in  the  following  year;  and,  thirdly,  in  the 
Rubric  before  the  Confirmation  Service.  When  introduced  into 
the  latter  Rubric,  the  words  "and  else  not"  were  dropped,  and 
tlie  object  of  their  introduction  there  was  to  show,  that  Confirma- 
tion was  not  essential  to  the  salvation  of  baptized  Infants. 

Keither  in  this  Rubric,  nor  in  any  other  formidary  of  the 
Church  of  England,  is  any  decision  given  as  to  the  state  of  infants 


dying  without  Baptism.  Bishop  Bethell  says  [Regeneration  in 
Baptism,  p.  xiv],  that  the  common  opinion  of  the  ancient  Chris- 
tians was,  that  they  are  not  saved :  and  as  our  Lord  has  given  us 
such  plain  words  in  John  iii.  5,  this  seems  a  reasonable  opinion. 
But  this  opinion  does  not  involve  any  cruel  idea  of  pain  or  suU'er- 
ing  for  Uttlc  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  never  been,  when  they  might,  through  the  care  aud  love  of 
their  parents,  have  been  reckoned  among  the  number  of  those 
"  in  whom  is  no  guile,"  and  "  who  follow  the  Lamb  whithersoever 
He  gocth." 


231 


THE   MINISTEATION   OF 


PEIYATE  BAPTISM  OF  CHILDEEN 


IN  HOUSES. 


and  the  follow 
ing  Service  are 
in  addition  to 
those  on  the 
same  subjects 
in  the  fonner 
Service.] 


[Most  of  the  re-  ^  The   Curates  of  every  Parish  shall  often  ad- 
ferences  in  this  •  ,    j,  7      j7    j   jj         j  jr  t  jj. 

monish  the  people,  that  they  dejer  not  the 

Baptism  of  their  children  longer  than  the 

first  or  second  Sunday  next  after  their  hirth, 

or  other  Holy-day  falling  hetioeen,  unless 

upon  a  great  and  reasonable  cause,  to  he 

approved  iy  the  Curate. 

%  And  also  they  shall  warn  them,  that  tvithout 
nice  great  cause  and  necessity  they  procure 
not  their  children  to  he  hapitized  at  home 
in  their  houses.  Sut  when  need  shall  com. 
pel  them  so  to  do,  then  Baptism  shall  he 
administered  on  this  fashion. 

%  First,  let  the  Minister  of  the  Parish  (or  in 
his  absence,  any  other  laivful  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  Publich  Bap- 
tism, 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 ; 

I  baptize  thee  In  tlie  Name  of 
the  Father,  and  of  the  Son, 


[See  references  in 
the  Service  for 
Public  Bap- 
tism.] 


N. 


and  of  the  Holy  Ghost.     Amen. 


IT  Non  licet  laico  vel  mulieri  aliquem  baptizare,  Salisbury  Use. 
nisi  in  artlculo  necessitatis. 


*^  Notandum  est  quod  quilibet  sacerdos  paro- 
chialis  debet  parochianis  suis  formam  bap- 
tizandi  in  aqua  pura  .  .  ,  .frequenter  in 
diebus  dominids  exponere,  ut  si  necessitas 
emergat  sciant  parvulos  in  forma  ecclesice 
baptizare,  proferendo  formam  verborum 
baptismi  in  lingua  materna  .  .  .  sic  dicendo : 


ICRISTENE  thee  N.  in  the  name 
of  the  Fadir,  and  of  the  Sone,  and 
of  the  Holy  Gost.     Amen. 


PRIVATE  BAPTISM  OP  INFANTS. 

The  Baptism  of  Infants  who  were  in  extreme  danger  was 
provided  for  by  certain  Rubrics  at  tlie  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  tlie  founda- 
tion of  our  present  Office  for  Private  Baptism.  In  the  first 
Prayer  Book,  that  of  1549,  the  person  baptizing  was  directed  to 
**  call  upon  Ood  for  Sis  grace,  and  say  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.  ]5ut  in  1661,  Bishop  Cosin  suggested  the 
substitution  of  the  words  "  call  upon  God,  and  say  the  Lord's 
Prayer,  and  so  many  of  the  Collects  appointed,"  &c.  Probaljly 
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  suffer,"  showing  tliat  the  prayers  were  not  to  be 
considered  as  an  essential  part  of  Baptism,  and  that  if  the  child 
is  supposed  to  be  dying  rapidly,  it  is  to  be  b.aptized  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  that  they  were  never 
allowed  to  prevail ',  beyond  the  extent  of  so  modifying  the  Rubric 
as  effectually  to  discourage  lay  Baptism  when  there  was  no  neces- 
sity for  it. 

In  addition  to  the  Rubrics  of  this  OBioe,  there  is  also  a  special 
law  of  the  Church  on  the  subject  of  Private  Baptism,  the  definite 


'  See  Cardw.  Synodalia,  i.  1-35,  for  a  proposed  Canon  on  the  subject,  and 
the  Introduction  to  the  Baptismal  Offices. 


THE  PRIVATE  BAPTISM  OF  CHILDREN. 


Un  II  1661, 
"  Prif^st  or 
Minister." 


I  Cor.  xlv.  40. 


T   Then,  all  kiieehng  doion,  the  Mhmter  shall 
give  thanks  unto  Ood,  and  say, 

WE  jaeld  tliee  hearty  thanks, 
most  merciful  Fatlier,  that  it 
hath  pleased  thee  to  regenerate  t/iis 
Infant  with  thy  holy  Spirit,  to  receive 
hhn  for  thine  own  child  by  adoption, 
and  to  incorporate  Mm  into  thy  holy 
Church.  And  we  humbly  beseech 
thee  to  grant,  that  as  he  is  now  made 
partaher  of  the  death  of  thy  Son,  so 
he  may  be  also  of  his  rcsm-rection ; 
And  tliat  finally,  \vith  the  residue  of 
thy  Saints,  he  may  inherit  thine  ever- 
lasting kingdom ;  through  the  same 
tliy  Son  Jesus  Christ  our  Lord.  Amen. 

7  And  let  them  not  doult,  hut  that  the  child 
so  baptized  is  laiiyfully  and  sttficiently  hap- 
tized,  and  ought  not  to  he  baptized  again. 
Yet  nevertheless,  if  the  child,  which  is  after 
this  sort  baptized,  do  afterward  live,  it  is 
expedient  that  if  be  broitght  info  the  Church, 
to  the  intent  that,  if  the  Minister  of  the 
same  I*arish  did  himself  bajyfize  that  child, 
the  Congiegation  mag  be  certified  of  the 
true  Form  of  Saptism,  by  him  privately 
before  used :  In  which  case  he  shall  say 
thus, 

I  CERTIFY  you,  that  according  to 
the  due  and  prescribed  Order  of 
the  Chm'ch,  ai  such  a  time,  and  af  such 
a  place,  before  divers  witnesses  I  bap- 
tized this  Child. 


Fit  si  piter  fverit  baptizafus  secundum  illam 
formam,  caveat  sibi  unusquisque  ne  iferum 
eundem  baptizet :  sed  si  hiijusmodi  parvuU 
convalescant,  deferantur  ad  ecclesiam  et 
dicantur  super  eos  exorcismi  et  cathechismi 
cum  xinciionibus  et  omnibus  aliis  supradictis 
prater  immersionem  aqua  et  formam  bap- 
tismi,  qua  omnino  sunt  omittenda,  videlicet : 
Quid  petis  :  et  ab  hinc  usque  ad  ilium  locum 
quo  Sacerdos  debeat  parvulum  chrismate 
linire. 


words  of  wliicli  make  it  a  good  guide  botli  for  Clergy  and  Laity. 
It  is  as  follows  : — 

"  Canon  69. 
"  Ministers  not  to  difer  Christening,  if  the  Child  be  in  danger. 

"  If  any  Minister,  being  duly,  without  any  manner  of  collusion, 
informed  of  the  weakness  and  danger  of  death  of  any  infant 
unbaptized  in  his  parish,  and  thereupon  desii-od  to  go  or  come  to 
the  place  where  the  said  infant  remalneth,  to  baptize  the  same, 
hall  either  wilfully  refuse  so  to  do,  or  of  purpose,  or  of  gross 
negligence,  shall  so  defer  the  time,  hs,  when  he  might  conve- 
niently have  resorted  to  the  place,  and  have  baptized  the  said 
infant,  it  dieth,  through  such  bis  default,  unbaptized;  the  said 
Minister  shall  be  suspended  for  three  months;  and  before  his 
restitution  shall  acknowledge  his  fault,  and  promise  before  his 
Ordinary,  that  he  will  not  wittingly  incur  the  like  again.  Pro- 
vided, that  where  there  is  a  Curate,  or  a  Substitute,  this  Consti- 
tution shall  not  extend  to  the  Parson  or  Vicar  himself,  but  to 
the  Curate  or  Substit\ite  present '." 

It  cannot  be  said  that  there  is  never  any  "  collusion"  in  this 
matter,  and  the  clergyman  is  therefore  bound  to  make  strict 
inquiry  as  to  the  condition  of  the  child  whose  baptism  in  private 
is  required.  Objection  to  the  rite  being  administered  during 
time  of  Divine   Service,  the  expense  of  a  "christening  feast," 


'  The  last  words,  of  course,  refer  to  a  non-resident  Parson  or  Vicar, 
"Curate"  being  used  in  the  comprehensive  sense  of  the  clergyman  in 
actual  charge  of  the  parish. 


desire  to  make  sure  of  "  burial  money,"  (which  is  lost  when 
children  die  unbaptized,)  are  all  reasons  that  have  come  within 
the  writer's  experience  :  and,  except  in  cases  where  there  is  mani- 
fest danger  of  death,  it  is  best  both  for  the  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  printed  under  the  heading, 
"  The  Ministration  of  Private  Baptism  of  Children  in  Houses,"  is 
an  adaptation  to  the  case  of  sticb  children  of  that  p-art  of  the 
Office  for  Baptism  which  is  not  used  in  private. 

The  object  of  bringing  a  convalescent  child  who  has  lieen 
clinically  bi.ptized  to  Church,  is  twofold.  (1)  First,  that  a 
solemn  public  recognition  may  be  made  of  the  child's  regenerated 
condition  by  the  Priest  "  receiving  him  as  one  of  the  flock  of  true 
Christian  people"  in  the  face  of  the  Church:  and  (2),  secondly, 
that  the  child,  by  its  sureties,  may  make  those  solemn  engage- 
ments of  the  Baptismal  vow  which  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  be  given  when  it  is  to 
be  made  by  the  clergyman  who  has  himself  baptized  the  child  was 
not  defined  until  the  revision  of  IGGl.  In  Bishop  Cosin's  Durham 
Book  he  has  written  the  following  proposed  form  :  "  ...  in  which 
case  he  shall  say  thus  :  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  admi- 
nistered private  Baptism  to  this  child,  who  being  born  in  original 


THE  PRIVATE  BAPTISM  OF  CHILDREN. 


333 


Acts  xix.  3—5. 


T  But  if  the  child  were  baptized  hi/  any  other 
lawful  Minister,  then  the  Minister  of  the 
Parish  where  the  child  was  lorn  or  chris- 
tened, shall  examine  and  try  whether  the 
child  be  lawfully  baptized,  or  no.  In  which 
case,  if  those  that  bring  any  child  to  the 
Church  do  ansioer,  that  the  same  child  is 
already  baptized,  then  shall  the  Minister 
examine  them  fv/rther,  saying, 

BY  whom  was  this  cliild  bap- 
tized ? 

"VVTio  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  de- 
mand further  of  you, 

With  what  matter  was  tliis  child 
baptized  ? 

With  what  words  was  this  child 
baptized  ? 

IT  And  if  the  Minister  shall  find  by  the  answers 
of  such  as  briny  the  child,  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  floch  of  true  Chris- 
tian people,  saying  thus, 


Eph.  ii.  3—5. 

V.  20. 
Tit.  iii.  5—7. 
Matt,  xviii.  1—14, 


Mark  ix.  23,  24. 
Matt.  wi.  21,  22. 
John  xvli.  2,  3. 
Matt,  xviii.  14. 

xix.  13—15. 
Ps.  ciii.  1—4. 
Luke  xi.  1—4. 


If  Et  idea  si  laicus  baptizaverit  puerum,  ante-  Sa/isbury  Ufe. 
quam    deferatur   ad    ecclesiam,    interroget 
Sacerdos  diligenter    quid    dixerit,  et   quid 
fecerit  : 


et  si  invenerit  laicum  discrete  et  dehilo 
modo  baptizasse,  et  formam  verborum  bap- 
tismi  ut  supra  in  suo  idiomate  integre  pro- 
tulisse,  opprobet  factum,  et  nan  rebaptizct 


I  CERTIFY  you,  that  in  this  case 
all  is  well  done,  and  according 
unto  due  order,  concerning  the  bap- 
tizing of  this  child ;  who  being  born 
in  original  sin,  and  in  the  wrath  of 
God,  is  now,  by  the  laver  of  Regene- 
ration 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. 

[Mark  x.  13—16.] 

.  If  After  the  Gospel  is  read,  the  Minister  shall 
mahe  this  brief  Exhortation  upon  the  words 
of  the  Gospel. 

ELOVED,  ye  hear  in  this  Gospel 


B 


the  words  of  our  Saviour  Christ, 
that  he  commanded  the  children  to  be 
brought  unto  him :    how   he   blamed 


those  that  would  have  kept  them  from 
him  ;  how  he  exhorted  all  men  to  fol- 
low 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  hath  like- 
wise favourably  received  this  present 
infant ;  that  he  hath  embraced  kim 
with  the  arms  of  his  mercy ;  and  (as 
he  hath  promised  in  his  holy  Word) 
will  give  unto  /litn  the  blessing  of 
eternal  life,  and  make  Aim  pai-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  faithftdly  and  devoutly 
give  thanks  unto  him,  and  say  the 
prayer  which  the  Lord  himself  taught 
us. 


sin,  &c.  ut  infra."  From  this  it  would  appear,  that  the  whole  of 
the  following  part  of  the  form,  as  afterwards  printed,  was  intended 
by  him  to  have  been  used  in  every  case.  The  internal  evidence 
of  the  Office  seems  to  indicate  such  an  intention  also,  and  probably 
the  omission  is  a  clerical  error,  which  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  forma  of  tha 
Office  do  not  agree. 

Hn 


234 


THE  PRIVATE  BAPTISM  OF  CHILDREN. 


Gal.  iii.  29. 
Col.  u.  6,  7. 
2  Pet.  iii.  18. 


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  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. 

p,xii,i3.  i    LMIGHTY  and  everlasting  God, 

1  Pet.  11.  9.  /Jk  ^ 

Eph.  i.  15-19.      J^    heavenly  Father,  we  give  thee 

Acts  II.  38,  39.  J  '  o 

2,Tiiess.^ii.  13, 14.  iminble  thanks,  that  thou  hast  vouch- 
safed to  call  us  to  the  knowledge  of 
thy  grace,  and  faith  in  thee  :  Increase 
this  knowledge,  and  confirm  tliis  faith 
in  us  evermore.  Give  thy  holy  Spirit 
to  f/tis  infant,  that  lie,  being  born 
again,  and  being  made  an  heir  of  ever- 
lasting salvation,  through  our  Lord 
Jesus  Christ,  may  continue  thy  servant, 
and  attain  thy  promise;  thi-ough  the 
same  our  Lord  Jesus  Christ  thy  Son, 
who  liveth  and  reigneth  with  thee  and 
the  Holy  Spirit,  now  and  for  ever. 
Amen. 

\  Then  shall  the  Priest  demand  the  Same  of 
the  child;  which  being  hy  the  Godfathers 
and  Godmothers  pronounced^  the  Minister 
shall  say, 

^OST  thou,  in  the  name  of  this 
Child,  renounce  the  de\Til  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  ? 

Answer. 

I  renounce  them  all. 

Minister. 

DOST   thou   believe   in    God    the 
Father    Almighty,    ]\Iaker    of 
heaven  and  eaa-th  ? 

And  in  Jesus  Christ  his  only-be- 
gotten Son  our  Lord  ?  And  that  he 
was  conceived  by  the  Holy  Ghost; 
bom  of  the  Virgin  Mary ;  that  he 
suffered  under  Pontius  Pilate,  was 
crucified,  dead,  and   buried ;  that   he 


1  John  iti.  8,  9. 

V.  19. 
Gal.  V.  16—21. 


D' 


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  Communion  of  Saints;  the  Re- 
mission of  sins;  the  Resurrection  of 
the  flesh;  and  everlasting  life  after 
death? 

Answer. 

All  this  I  stedfastly  believe. 

Minister. 

WILT  thou  then  obediently  keep  \l°'^l^l'lli^ 
God's  holy  will  and  command-     !<'■'•  "s. 
ments,  and  walk  in  the  same  all  the 
days  of  thy  life  ? 

Ansicer. 

I  will. 

^  Then  the  Priest  shall  say, 

WE   receive  this  child   into   the  Acts  ii.  4?. 
congregation  of  Christ's  flock, 
and  do  +  sign  /iim  with  the  sign  of  the  +  Sere  the 
Cross,  in  token  that  hereafter  /le  shaU     -^"f '  ^'"'" 

^  rnatce  a  cross 

not  be  ashamed  to  confess  the  faith  of     vpon  the 
Christ  crucified,  and  manfidly  to  fight      ]Jl^_  sjore 
under  his    banner,   against    sin,   the 
world,  and  the  devil ;  and  to  continue  i  .Toim  vi'.  i.'s. 

1  Pet   V  8   9. 

Christ's   faitliful  soldier   and   servant  2  xim.iV.V.'s. 
Tmto  Ids  life's  end.     Amen. 


s 


IT  Then  shall  the  Priest  say, 

EEING  now,  dearly  beloved  bre-  2  cor.  v.  17. 

7 -7  7    •     1        T.  '  Cor.  xii.  13. 

thren,  that  t/us  ehild  is  by  Bap-  ps.  cxvi.  12. 

'  .  Ixviii.  19. 

tism  regenerate,  and  grafted  into  the  Acts  iv.  24. 

^  .      '  ".  .        Col.  ii.  6,7. 

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. 

\  Then  shall  the  Priest  say, 

WE    yield    thee   hearty   thanks, 
most  merciful  Father,  that  it  Rom',  vui'.  le. 
hath   pleased   thee  to  regenerate  this     12.' 
Infant  with  thy  holy  Spirit,  to  receive  Epii.  iv.  20—24. 


At  the  end  of  the  Exhortation  in  the  Prayer  Books,  as  they 
stood  before  1661,  there  was  a  Rubric,  "  And  so  forth,  as  in 
Public  Baptism."  This  Rubric  was  erased  by  Cosin,  and  he 
substituted,  "  Then  shall  he  add  and  say.  Furthermore,  I  require 
you  to  tiUie  care  ut  supra  in  public  Baptism."  Tliis  Supple- 
mentary charge  is  not  printed  in  the  Scaled  books,  yet  it  seems 


clear  that  its  omission  was  a  clerical  error,  and  that  it  ought  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  s.ime  is  observable  in  the  use  of  the 
nnreformed  Office  "ad  faciendum  Catecbumenum")  over  a  baptized 
child.     It  is  also  impossible  to  follow  it  exactly   if  an  attempt  is 


THE  PRIVATE  BAPTISM  OF  CHILDREN. 


235 


Phil.  iii.  10,  II. 
Acts  XV.  16,  17. 

XX.  32. 
Heb.  iii.  14.  xii. 

22—24. 


lam  for  thine  ovra.  Child  by  adoptioiij 
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  par- 
taker of  his  resuiTCction ;  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. 


Ps.  1.  14. 
Gal.  iv.  1,  2. 
Deut.  iv.  9,  10. 

vi.  7. 
Ps.  xxxiv.  11. 
Rom.  X.  17. 
Luke  ii.  41,  42. 
Heb.  xi.  6. 
Luke  xviii.  1. 
John  xiv.  10.  14. 
Isa.  Iv.  3. 


T  Then,  all  standing  tip,  the  Priest  shall  say  to 
the  Godfathers  and  Godmothers  this  Ex- 
hortation following. 

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 


Y 


be  taught,  so  soon  as  he  shall  be  able  Eph.  vi.  4. 

.  .2  Tim.  ii.  19.  22. 

to  learn,  what  a  solemn  vow,  promise.  Tit.  m.  4-8. 
and  profession,  he  hath  here  made  by  Pi'ii-  "•  s- 

•^  '  J     I  Cor.  XV.  3, 4. 19. 

you.     And  that  he  may  know  these  neb.  vi.  1—3. 

•'     .  •'  2(or.  xiii.  7.9. 11. 

things  the  better,  ye  shall  call  upon  2  Coi.  vu.  1. 
him  to  hear  Sermons;  and  chiefly  ye 
shall  provide,  that  he  may  learn  the 
Creed,  the  Lord's  Prayer,  and  the  ten 
Commandments,  in  the  vulgar  tongue, 
and  all  other  things  which  a  Christian 
ought  to  know  and  believe  to  his 
soul's  health ;  and  that  this  child  may 
be  virtuously  brought  up  to  lead  a 
godly  and  a  Christian  life ;  remember- 
ing always,  that  Baptism  doth  repre- 
sent 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  righte- 
ousness ;  continually  mortifying  all 
our  evil  and  corrupt  affections,  and 
daily  proceeding  in  all  virtue  and  god- 
liness of  living. 


^  Sat  if  they  which  hring  the  Infant  to  the 
Church  do  mahe  such  uncertain  a-nswers  to 
the  Priest's  questions,  as  that  it  cannot  ap- 
pear that  the  Child  was  baptized  with  Water, 
In  the  Name  of  the  Father,  .and  of  the  Son, 
and  of  the  Holy  Ghost,  (tchich  are  essential 
parts  of  Baptism,)  then  let  the  Priest  bap- 
tize it  in  the  form  before  appointed  for 
Fubliclc  Baptism  of  Infants;  saving  thai 
at  the  dipping  of  the  Child  in  the  Font,  he 
shall  use  this  form  of  tcords. 

IF  thou  art  not  already  baptized. 
If.  I  baptize  thee  In  the  Name  of 
the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.     Amen. 


. .  Si  vero  dubitet  rationdbiliter  Sacerdos  utrum  Salisbury  Use. 
infans  ad  baptizandum  sibi  oblatus  prius  in 

forma  debita  fuerit  baptizatus  vel  non,  debet 
omnia  perfeere  cum  eo  sicut  cum  alio  c[uem 
constat  sibi  non  baptizatum,  prceferquam 
quod  verba  sacramentalia  essentir.Ua  pro- 

ferre  debeat  sub  conditione,  hoc  modo  di- 
cendo 1 


N.  si  baptizatus  es,  ego  non  rebapti- 
zo  te  :  sed  si  nondum  bajitizatus  es,  ego 
baptizo  te,  in  nomine  Patris,  et  Fihi, 
et  Spiritus  Sancti.  Amen.  Sub  asper- 
sione  vel  immersione  iit  supra. 


made  to  amalgamate  it  with  the  Office  for  Public  Baptism.  It 
was  probably  intended  to  be  used  at  the  font,  hut  no  water  should 
be  placed  in  the  latter. 

CONDITIONAL  BAPTISM. 

The  earliest  mention  of  conditional  Baptism  is  in  the  statutes 
of  St.  Boniface,  Archbishop  of  Mentz  about  a.d.  745.  His 
words  as  given  by  Marteue  [de  Antiq.,  rit.  i.,  1.  xvi.  10]  are, 
"  Si  de  aliquibus  dubium  sit,  utrum  sint  baptizati,  absque  uUo 
scrupulo  baptizentur;  his  tamcn  verbis  pra;missis  :  Non  te  rebap- 
tizo,  sed  si  nondum  es  baptizatus,  etc."  It  is  not  probable  that 
Boniface  would  originate  this  form,  nor  is  it  likely  that  the 
whole  Western  Church  would  so  e.'iactly  have  adopted  any  form 


originated  by  him ;  we  may  therefore  reasonably  conclude  that 
his  words  represent  the  established  usage  of  the  ancient  and  settled 
Churches  of  Europe  when  he  wrote,  and  that  the  charity  of  the 
Church  had  always  provided  such  a  form. 

Conditional  Baptism  ought  not  to  be  administered  hastily  as  a 
means  of  escaping  from  a  difficulty.  The  princii)le  of  the  Church 
is  clear  and  unhesitating  (as  is  shown  in  the  rubric  above)  that  if 
water  and  the  words  of  Institution  have  been  used  they  have 
constituted  a  true  Baptism,  the  iteration  of  which  would  be 
sinful  in  the  baptizer,  and  at  the  same  time  useless  to  the  bap- 
tized. 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  Bake  of  the 
child. 


Hh2 


236 


THE  MINISTRATION  OF 


BAPTISM  TO  SUCH  AS  ARE  OF  RIPER  YEARS, 

AND  ABLE  TO  ANSWER  FOR  THEMSELVES. 


[The   References  ^   Tf/ien  anij  sitcJi  persons  as  are  of  riper  years 
are  to  he  baptized,  timely   notice  shall  he 


tism  are  gene- 
rally applicable 
here  also.] 


John  iii.  6. 
Rum.  viii.  5 — 8. 
iii.  10—19.  23. 
Gal.  iii.  22. 


given  to  the  Bishop,  or  whom  he  shall  ap' 
point  for  that  purpose,  a  week  hefore  at  the 
least,  hy  the  Parents,  or  some  other  discreet 
persons;  that  so  due  care  may  he  taken  for 
their  examination,  whether  they  he  siijji- 
ciently  instructed  in  the  principles  of  the 
diristian  Seliyion;  and  that  they  may  he 
exhorted  to  prepare  themselves  with  prayers 
and  fasting  for  the  receiving  of  this  holy 
Sacrament. 

T  And  if  they  shall  he  found  fit,  then  the  God- 
fathers and  Godmothers  {the  people  being 
assembled  upon  the  Sunday  or  Holy-day 
appointed)  shall  he  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  ft. 

*S  And  standing  there,  the  Priest  shall  ask 
ivhether  any  of  the  persons  here  presented 
he  baptized  or  no :  If  they  shall  answer. 
No;  then  shall  the  Priest  say  thus, 

DEARLY  beloved,  forasmuch  as 
all  men  are  conceived  and  born 
in  sin,  (and  tbat  which  is  born  of  the 
flesh  is  flesh,)  and  they  that  are  in  the 
flesh  cannot  please  God,  but  live  in 
sin,  committing  many  actual  trans- 
gressions J  and  that  oui-  Saviom-  Christ 
saith.  None  can  enter  into  the  king- 
dom 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  bounte- 


ous goodness  he  will  grant  to  f/iese 
persons  that  which  by  nature  t/iej/ 
cannot  have,  that  f/ie^  may  be  bap- 
tized with  water  and  the  holy  Ghost, 
and  received  into  Christ's  lioly  Church, 
and  be  made  lively  members  of  the 
same. 

IT  Then  shall  the  Priest  say. 

Let  us  pray. 

(T  And  here  all  the  Congregation  shall  ineel.) 

ALMIGHTY  and  everlasting  God,  2  Pet  ji  ■t.s.o. 
who  of  thy  great  mercy  didst  Ei.'xiy. 
save  Noah  and  his  family  in  the  ark  coi.  ii.'ii',  12. 
from   perishing  by  water  j    and    also  ps.  cxiv'g. 
didst  safely  lead  the  children  of  Israel  Rom.  i.  is. 
thy  people  through  the  Red  Sea,  figur-  Heb.  iii.  14. 6. 
ing  thereby  thy  holy  Baptism;   and  Epu.iii  17. 

°  .  Acts  xlv.  21.  22. 

by  the  Baptism  of  tliy  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  t/iese  thy  servants;  wash  fhem 
and  sanctify  fJiem  with  the  holy  Ghost, 
that  tkej/  being  delivered  from  thy 
wi-ath  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 
thei/  may  come  to  the  laud  of  everlast- 


THE  BAPTISM  OF  ADULTS. 

In  that  Preface  to  the  Prayer  Book  which  was  written  by 
Bishop  Sanderson  in  1661,  it  is  stated  that  among  other  altera- 
tions and  additions  it  was  tliought  expedient  to  add  "an  Office 
for  the  B.nptisra  of  such  as  are  of  rijier  years;  which,  althougli 


not  so  necessary  when  the  former  Book  was  compiled,  yet  by  the 
growth  of  Auabaptism,  through  the  licentiousness  of  the  late 
times  crept  in  amongst  us,  is  now  become  necessary,  and  may  be 
always  usefid  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  for  Private 


PUBLICK  BAPTISM  OF  SUCH  AS  ARE  OP  RIPER  YEARS. 


237 


-9. 


1  Tim.  1.  17. 
Ps.  cxlvi.  7- 

cxiv.  8. 
John  iii.  3G. 

vi.  39,  40. 
laines  v.  16. 
Acts  xxii.  16. 
Col.  ii.  12,  i:t. 
Luke  xi.  9— 12. 
John  xiii.  8. 
Gal.  iii.  27,  28. 
1  John  i.  7. 
1  Pet.  V.  II). 
Horn.  vi.  25. 


ing  life,  there  to  reign  witli  tlice  world 
without  end ;  through  Jesus  Christ 
our  Lord.     Amen. 

ALMIGHTY  and  immortal  God, 
the  aid  of  all  that  need,  the 
heljier  of  all  that  flee  to  thee  for  sue- 
cour,  the  life  of  them  that  believe,  and 
the  resurrection  of  the  dead ;  We  call 
ujion  thee  for  these  persons,  that  tJiej/, 
coming  to  thy  holy  Baptism,  may 
receive  remission  of  their  sins  by  spi- 
ritual 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  benediction 
of  thy  heavenly  washing,  and  may 
come  to  the  eternal  kingdom  which 
thou  hast  promised  by  Christ  our 
Lord.     Amen. 

%   Then   shall   the  people   stand   up,    and   the 
Friest  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  Phari- 
sees, 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  caunot  see  the  kingdom  of 
God.  Nicodemus  saith  unto  him. 
How  can  a  man  be  bom  when  he  is 
old?  Can  he  enter  the  second  time 
into  his  mother's  womb,  and  be  born  ? 


Jesus  answered.  Verily,  verily  I  say 
unto  thee.  Except  a  man  be  born  of 
water  and  of  the  Spirit,  he  cannot 
enter  into  the  kingdom  of  God.  That 
which  is  born  of  the  flesh  is  flesh ;  and 
that  which  is  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  bom  of  the  Spirit. 

^  After  which   he  shall  say   this  exhortation 
following. 

BELOVED,  ye  hear  in  this  Gospel  lokn  la.  3-». 
the  express  words  of  our  Saviour 
Christ,  that  except  a  man  be  bom  of 
water  and  of  the  Spirit,  he  cannot  enter 
into  the  kingdom  of  God.  Whereby 
ye  may  perceive  the  great  necessity  of 
this  Sacrament,  where  it  may  be  had. 
Likewise,  immediately  before  his  ascen- 
sion into  heaven,  (as  we  read  in  the 
last  Chapter  of  Saint  Mark's  Gospel,)  Mark  xvi.  le. 
he  gave  command  to  his  disciples,  say- 
ing. 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.  Which  also  sheweth 
unto  us  the  great  benefit  we  reap 
thereby.  For  which  cause  Saint  Peter 
the  Apostle,  when  upon  his  first  preach- 
ing of  the  Gospel  many  were  pricked 
at  the  heart,  and  said  to  him  and  the  Actt  ii.  38-4o. 
rest  of  the  Apostles,  Men  and  brethren, 
what  shall  we  do?  replied  and  said 
"imto  them.  Repent  and  be  baptized 
every  one  of  you  for  the  remission  of 
sins,  and  ye  shall  receive  the  gift  of 
the  Holy  Ghost.  For  the  promise  is 
to  you  and  your  children,  and  to  all 
that  are  afar  ofl^,  even  as  many  as  the 
Lord  our  God  shall  call.     And  with 


B.iptism  in  bis  Duvliatu  Book,  he  has  written,  "  Print  in  a  neiv 
leaf.  The  Ministration  of  Publicly  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  %vas, 
however,  framed  under  the  direction  of  a  Committee  of  Convoca- 
tion, consisting  of  the  following  Bishops  and  Clergy  : — 

Henchman,  Bishop  of  Salisbury. 

Laney,  „         Peterborough. 

Griffith,  „         St.  Afaph. 


Earl,  Dean  of  Westminster. 

Oliver,      „      Worcester. 

Sparrow,  Archdeacon  of  Sudbui-y. 

Creed,  „  Wilts. 

Hey  wood. 

Gunning,  afterwards  Bishop  of  Chichester  and  of  Ely. 

These  met  at  the  Savoy  for  the  purpose  on  May  20th,  1661,  a 

date  which  shows  that  the  review  of  the  Prayer  Book  was  begun 

six  months  before  the  final  official  steps  towards  revision  were 

undertaken  [see  p.  xl].     Wood,  in  his  Athena;  Oxoniensis,  siys 


238 


PUBLICK  BAPTIS:\I  OP  SUCH  AS  ARE  OF  RIPER  YEARS. 


1  Tim.  li.  8. 
Acts  xs.  21.  vii 
36—38.  X.  47. 
John  X.  26. 
1!  Pet.  i.  11. 


I  Tim.  ii.  3.  4. 
John  iii.  16,  17. 
1  Cor.  ix.  15. 


many  other  words  exliorted  he  tlicm, 
eapng,  Save  yourselves  from  this  un- 
toward generation.  For  (as  the  same 
Apostle  testifieth  in  another  place) 
1  Pel.  ui.  21.  even  Baptism  doth  also  now  save  us, 
(not  the  putting  away  of  the  filth  of 
the  flesh,  but  the  answer  of  a  good 
conscience  towards  GodJ  by  the  resur- 
rection of  Jesus  Christ.  Doubt  ye  not 
therefore,  but  earnestly  believe,  that 
he  will  favourably  receive  i/tese  present 
'persons,  ti-uly  repenting,  and  coming 
unto  him  by  faith ;  that  he  will  grant 
them  remission  of  their  sins,  and  bestow 
upon  them  the  holy  Ghost;  that  he 
will  give  them  the  blessing  of  eternal 
life,  and  make  them  partakers  of  his 
everlasting  kingdom. 

A\Tierefore  we  being  thus  persuaded 
of  the  good  will  of  our  heavenly  Father 
towards  these  persons,  declared  by  his 
Son  Jesus  Christ;  let  us  faithfully  and 
devoutly  give  thanks  to  him,  and  say, 

Ps.^x^i.^i3.^_^^      A    L]\riGHTY  and  everlasting  God, 
coi.ii.  3.  iii.  10.    jf\_    heavenly  Father,  we  give  thee 

1  .lohn  111.  23.  J  J  T) 

2  Thess  ii.  13, 14.  humblc   thauks,    for   that   thou   hast 

Jolin  1.  13.  ^ 

jieb.  V.  9  vouchsafed  to  call  us  to  the  knowledge 

Kev  xxu.  5,  o 

of  thy  grace,  and  faith  in  thee :  In- 
crease this  knowledge,  and  confirm  this 
faith  in  us  evermore.  Give  thy  holy 
Spirit  to  these  persons,  that  thei/  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. 

\  Then  the  Priest  shall  speak  to  the  persons  to 
he  hapiized  on  this  wise  : 

3  John  I.  XTTELL- BELOVED,     who    are 

T  T  come  hither  desiring  to  receive 
holy  Baptism,  i/e  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   sins,    to   give    you   the 


kinsrdom   of  heaven   and   everlastinsr 
life.      Te  have   heard  also   that   our  Heb.  v\.  le— jo. 
Lord  Jesus   Christ  hath  promised  in  2  cor.  i.  20.  ' 
his  holy  Word  to  grant  all  those  things  Matt.  xviu.  le. 
that  we  have  prayed  for ;  which  pro- 
mise he,  for  his  part,  wnll  most  surely 
keep  and  perform. 

Wterefore,  after  this  promise  made 
by  Christ,  ye  must  also  faithfully,  for 
your  part,  promise  in  the  presence  of 
these  your  witnesses,  and  this  whole 
congregation,  that  ye  will  renounce 
the  devil  and  all  his  works,  and  con- 
stantly believe  God's  holy  Word,  and 
obediently  keep  his  commandments. 

^  Then  sliall  the  Friest  demand  of  each  of  the 
persons  to  be  baptized,  sevcrallj/,  these 
Questions  following  : 


D 


Question. 

OST  thou  renounce  the  devil  and  }  Jll;„''{^;s/a, 
all  his  works,  the  vain   pomp  cai'.  v!i9— 21. 
and  glory  of  the  world,  w  ith  all  covet- 
ous desires  of  the  same,  and  the  carnal 
desires  of  the  flesh,  so  that  thou  wilt 
not  follow,  nor  be  led  by  them  ? 

Answer. 

I  renounce  them  all. 

Qnestion. 

DOST   thou   believe    in    God   the 
Father    Almighty,    !Maker   of 
heaven  and  earth  ? 

And  in  Jesus  Christ  his  only -be- 
gotten Son  our  Lord?  And  that  he 
was  conceived  by  the  Holy  Ghost ; 
bom  of  the  A^irgin  Mary;  that  he 
suffered  under  Pontius  Pilate,  was  cni- 
cified,  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  ? 


tlint  the  Bishop  of  St.  Asaph  had  the  chief  hand  in  composing 
tliis  form.  It  received  the  approbation  of  Convocation  on  May 
31st,  1661 '. 

Two  rubrics  at  the  end  of  this  Office  furnish  a  rule  as  to  tlie 
age  of  tlic  persons  for  whom  it  is  to  be  used.  The  first  enjoins 
tliat  every  one  baptized  with  it  shall  be  confirmed  and  be  ad- 
mitted to  the  Holy  Communion  as  soon  as  conveniently  may  be. 


•  0-^».  Conf.,  p|i.  370.  374.     I.athburj's  Collvoc,  p.  28,1 


From  this  it  is  evident  that  all  who  would  be  considered  old 
enough  to  be  confirmed  if  they  had  been  baptized  come  witliin 
the  limits  of  those  "riper  years"  named  in  the  title.  The  second 
rubric  lays  down  the  rule  that  the  office,  is  not  to  be  used  for 
those  who  are  not  yet  come  to  years  of  discretion  to  answer  for 
themselves,  but  th.at  snch  shall  be  baptized  with  the  office  for 
Infant  Baptism.  Adult  idiots  ought  to  be  baptized,  but  not  with 
this  Office  :  and  perhaps  that  for  Private  Baptism  is  best  suited  to 
tlieir  case,  if  neglect  of  Baptism  in  their  infancy  has  been  added  t;) 


PUBLICK  BAPTISM  OF  SUCH  AS  ARE  OF  RIPER  YEARS. 


239 


Acta  viil.  36- 


And  dost  tliou  believe  in  the  Holy 
Gliost;  the  holy  Catholick  Church, 
the  Communion  of  Saints ;  the  Remis- 
sion of  sins ;  the  Resurrection  of  the 
flesh  J  and  everlasting  life  after  death? 

Answer. 
All  this  I  stedfastly  believe. 

Question. 

ILT  thou  be  baptized  in  this 
faith  ? 


w 


1  John  ii.  3,  4.  6. 


Ps.  cxix.  4,  5.  33. 
104.  115. 


1  Cor.  XV.  45.  22. 
Eph.  ii.  4—6. 


Rom.  71.  U. 
Gal.  V.  22,  23. 


2  Cor.  xii.  9. 
Eph.  iii.  16.  vi. 
10,  11.13. 


2  Cor.  U  14. 
1  Cor.  iv.  1. 
Col.  i.  9,  10.  28. 

iii.  24. 
1  Tim.  vi.  15. 


o 


Answer. 

That  is  my  desire. 

Quesdon. 

WILT  thou  then  obediently  keep 
Code's  holy  will  and  command- 
ments, and  walk  in  the  same  all  the 
days  of  thy  life  ? 

Answer. 

I  will  endeavour  so  to  do,  God  being 
my  helper. 

If  Then  shall  the  Friest  say, 

MERCIFUL  God,  grant  that 
the  old  Adam  in  these  persons 
may  be  so  buried,  that  the  new  man 
may  be  raised  up  in  tJiem.    Amen. 

Grant  that  all  carnal  affections  may 
die  in  them,  and  that  all  things  belong- 
ing to  the  Spirit  may  live  and  grow 
in  them.     Amen. 

Grant  that  thei/  may  have  power 
and  strength  to  have  victory,  and  to 
triumph,  against  the  devil,  the  world, 
and  the  flesh.     Amen. 

Grant  that  thei/,  being  here  dedi- 
cated to  thee  by  our  office  and  minis- 
try, 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. 


Zech.  xiii.  1. 
Eph.  i.  7. 
1  John  i.  7. 
MfiU.  xxviii.  18, 

19. 
John  xvi.  23,  24. 


A' 


LMIGHTY,     everliving    God, 
whose  most  dearly  beloved  Son 
Jesus  Christ,  for  the  forgiveness  of  our 


sins,  did  shed  out  of  his  most  precious  i  Johny.)4. 

'  J^  1  Cor.  vl.  U. 

side  both  water  and  blood,  and  gave  Tit.  m.  5, 6. 

'_  °  Acts  11.  41,42. 

commandment  to  his  disciples,  that  '  f^'-  »•  ^• 
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  per- 
sons now  to  be  baptized  therein  may 
receive  the  fulness  of  thy  grace,  and 
ever  remain  in  the  number  of  thy 
faithful  and  elect  children,  through 
Jesus  Christ  our  Lord.     Amen. 

^  Then  shall  the  Friest  take  each  person  to  he 
laplized  hy  the  right  hand,  and  placing 
him  conveniently  by  the  Font,  aecordi?ig  to 
his  discretion,  shall  ask  the  Godfathers  and 
Godmothers  the  Name ;  and  then  shall  dip 
him  in  the  water,  or  pour  water  upon  him, 
saying, 

NI  baptize  thee  In  the  Name  of 
•    the  Father,  and  of  the   Son, 
and  of  the  Holy  Ghost.     Amen. 

1[  Then  shall  the  Friest  say, 

WE   receive  this  person  into  the  Luke  xii.  32. 
conOTegation  of  Christ's  flock;  1  cor.  i. '23. 
+  and  do  sia^n  /urn  with  the  sia:n  of  the  1  John  v.  4, 5. 

.  n  J         1      Ti    ^  Tim.  iv.  7,  S. 

cross,  in  token  that  hereafter  he  shall  Matt.  xxiv.  13. 
not  be  ashamed  to  confess  the  faith  of  +  Sere  the 

Friest  shall 
make  a  cross 


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. 


ttpon  the 
person^s 
forehead. 


%  Then  shall  the  Priest  say, 

SEEING  now,  dearly  beloved  bre-  2  cor.  v.  i?. 
-,  ,  I  Cor.  xii.  13. 

thren,  that  these  persons  are  re-  Eph.  i.  22, 23. 

trenerate,  and  grrafted  into  the  body  of  Matt,  xviii.  19. 

a  '  o  .;  2  Pet.  iii.  18. 

Christ's  Church,  let  us  give  thanks 
unto  Almighty  God  for  these  benefits, 
and  with  one  accord  make  our  prayers 
unto  him,  that  thei/  may  lead  the  rest 
of  their  life  according  to  tliis  beginning. 


their  natural  misfortune.  Perhaps  it  may  be  laid  down  as  a 
general  rule  that  while  Confirmation  is  not  given  to  young 
children,  all  under  the  age  of  twelve  should  he  baptized  as  In- 
fants, and  all  persons  above  that  age  with  tlie  present  Office. 

As  this  Office  was  framed  entirely  for  adult  persons,  whether 
born  of  Christian  or  of  Heathen  parents,  it  necessarily  recurs  to 
those  principles  on  wliich  Holy  Baptism  was  administered  iu 
the  primitive  times  oi  Christianity  when  millions  of  such  persons 
were  so  admitted  into  the  Church  of  Christ.     Thus  the  Can- 


didate for  Baptism  is  a  Catechumen  in  the  ancient  sense ;  and  as 
such  is  admitted  to  the  sacrament  of  regeneration  only  by  the 
express  permission  of  a  chief  minister  of  the  Church,  and  after 
proper  instruction  and  examination,  with  the  discipline  of  prayer 
and  fasting.  It  may  be  observed  also,  that  a  Bishop  or  Priest  is  sup- 
posed throughout  to  be  the  minister  of  Aditlt  Baptism  in  public  ; 
though,  of  course,  the  ordinary  rules  as  to  valid  Baptism  apply 
CO  extreme  cases  of  dying  persons,  when  no  priest  can  be  pro- 
cured. 


^10 


PUBLICK  BAPTISM  OF  SUCH  AS  ARE  OF  RIPER  YEARS. 


Col.  i.  3.  C. 
Phil.  i.  4— G. 
2  Cor.  i.  3. 
Acts  u.  38.  39. 

xxvi.  IS. 
Col.  ii.  6,  7. 
1  Cor.  xii.  ?. 
Acts  IX.  32. 
Col.  i.  12— H. 


1  Tim.  vi.  12, 13. 
Matt,  xviii.  16. 

2  Pet.  i.  12. 
Eccl.  V.  4,  5. 
2  Cor.  xiii.  1. 
Acts  xvii.  11. 
ITliess.ii.  11—13. 
2  Pel.  Hi.  IS. 
Tit.  ii.  12. 


1[   Then  shall  be  said  the  Lord's  Prayer,  all 
kneeling. 

OUR  Father,  wliicli  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. 

WE  yield  thee  humble  thanks, 
O  heavenly  Father,  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  evermore.  Give  thy 
holy  Spu'it  to  these  persons;  that 
being  now  born  again,  and  made  heirs 
of  everlasting  salvation  thi-ough  our 
Lord  Jesus  Christ,  they  may  continue 
thy  servants,  and  attain  thy  promises 
throug-h  the  same  Lord  Jesus  Christ 
thy  Son,  who  liveth  and  reigneth  with 
thee  in  the  unity  of  the  same  Holy 
Spirit,  everlastingly.     Amen. 

*^  Then,  all  standing  up,  the  Priest  shall  vse 
this  Exhortation  following  ;  speaking  to  the 
Godfathers  and  Oodmothers first. 

FORASMUCH  as  these  persons 
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 
thei/  have  now  made  before  this  con- 
gregation, and  especially  before  you 
their  chosen  witnesses.      And  ye  are 


also  to  call  upon  them  to  use  all  dili- 
gence to  be  rightly  instructed  in  God's 
holy  Word ;  that  so  the//  may  grow  in 
grace,  and  in  the  knowledge  of  our 
Lord  Jesus  Christ,  and  live  godly, 
righteously,  and  soberly  in  this  pre- 
sent world. 

(V  And    then,   speaking   to    the   new   haptized 
persons,  h^  shall  proceed,  and  sag,) 

AND  as  for  you,  who  have  now  by  ^'•j^-  »'•  2s,  27. 
Baptism  put  on  Christ,  it  is  your  f/'''-  "•.  *;   ,  ,, 

A  ^  'J  R,jm.  VI.  3— (i.  11, 

part  and  duty  also,  being  made  the  \  p"'/"  "3^7 
children  of  God  and  of  the  light,  by 
faith  in  Jesus  Christ,  to  walk  answer- 
ably  to  your  Christian  calling,  and  as 
become th  the  children  of  light;  re- 
membering always  that  Baptism  re- 
presenteth  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  mor- 
tifying all  our  evil  and  corrupt  affec- 
tions, and  daily  proceeding  in  all  virtue 
and  godline.<s  of  living. 

^  It  is  expedient  that  every  person  thus  bap- 
tized should  be  confirmed  by  the  Bishop  so 
soon  after  his  Baptism  as  conveniently  mag 
be;  that  so  he  may  be  admitted  to  the  holy 
Communion. 

1  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  i  it  may  sjifficeto  use  the  Office 
for  Fiiblick  Baptism  of  Infants,  or  {in  case 
of  extreme  danger)  the  Office  for  Private 
Baptism,  only  changing  the  word  [Infiint] 
for  [Child  or  Persou]  as  occasion  requireth. 


The  ritual  of  the  Baptism  of  Adults  ilifl'ers  from  that  of  iufants 
ouly  in  three  particulars : — 1.  The  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  con- 
veniently by  the  Font."  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  bap- 
tized to  kneel  during  the  act  of  Baptism.  Women  should  also 
be  provided  with  caps  similar  to  those  used  at  Confirmation,  to 
be  removed,  of  course,  during  the  actual  Baptism. 

Persons  who  have  come  to  years  of  discretion  are  sometimes  in 
doubt  respecting  their  b.aptism,  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  Christian  parents 
have  been  baptized,  unless  the  contrary  can  be  proved.  Careful 
inquiry  should,  tbcrefore,  be  made  whether  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  he  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  confirmed  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  to  the  efl'ect  of  the  latter  Sacrament  in  supply- 
ing the  omission  of  the  fonner  might  well  lead  to  the  use  of  the 
conditional  form. 


&4I 


AN 


INTRODUCTION  TO  THE  CATECHISM. 


The  ecclesiastical  word  Catecliismus  is  derived  from  the  Greek 
KUTTixV'^t  ar.d  means  literally  an  instruction  by  word  of  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 
which  was  given  to  the  catechumens  or  candidates  for  Baptism 
[Luke  i.  4]  ;  and  from  this  usage  it  has  come  to  mean  also,  in 
later  ages,  the  instruction  which  is  given  to  candidates  for  Con- 
firmation. A  similar  kind  of  instruction  among  the  Jews  is 
indicated  by  the  only  incident  which  is  recorded  of  our  Lord's 
childhood,  when  after  three  days'  disappearance  He  was  found 
by  His  Mother  and  Joseph  "  sitting  in  the  iiiidst  of  the  doctors, 
both  hearing  them,  and  asking  them  questions"  [Luke  ii.  46]. 

In  the  Primitive  Church  catechizing  appears  to  have  been 
carried  on  by  means  of  what  we  should  now  call  a  lecture,  tlie 
questions  being  asked  rather  by  the  persons  catechized  than  by 
the  person  catechizing.  A  lifedike  description  of  such  a  method 
is  contained  in  an  epistle  of  St.  Augustine  to  Deo  Gratias,  which 
is,  iu  fact,  a  treatise  on  catechizing,  and  has  the  title  "  De  cate- 
chizandis  rudibns."  It  %vas  written  a.d.  400.  There  is  also  an 
invaluable  series  of  Catechetical  Lectures  by  St.  Cyril  of  Jeru- 
salem, delivered  in  tliat  city  about  A.D.  347.  In  the  previous 
century  Origen,  and  before  him  Clemens  Alcxandrinus  (who  left 
a  series  of  Catechetical  Lectures  entitled  Pa'dagogus),  and  Pan- 
taenus,  his  predecessor,  had  made  the  catechetical  school  of  Alex- 
andria famous  for  the  instruction  there  conveyed  in  the  priu- 
ciples  of  Christianity;  but  there  can  be  no  doubt  that  this 
instruction  was  of  a  less  elementary  character  than  what  is 
usually  understood  by  the  word  catechizing. 

In  St.  Augustine's  treatise  he  gives  a  description  of  the  manner 
in  which  a  catechist  is  to  keep  aUve  the  attention  and  interest  of 
the  person  who  is  being  catechized :  he  also  sets  forth  the  sub- 
jects of  instruction,  and  gives  two  exainples,  one  long,  the  other 
short,  of  the  mode  in  which  those  subjects  were  to  he  taught  in 
detail.  From  these  it  appears  to  have  been  the  custom  first  to  give 
a  narration  of  the  Bible  History,  and  then  to  show  its  connexion 
with  Christianity,  afterwards  setting  forth  the  doctrines  of  the 
Creed,  and  the  principles  of  Christian  duty.  St.  Cyril's  lectures 
also  begin  with  an  exposition  of  the  relation  which  the  Old  Testa- 
ment history  bears  to  Chi'ist  .and  Christianity  :  they  then  go  on 
to  explain  the  principles  of  Baptism  and  the  benefits  to  be 
derived  from  it;  afterwards  expound  the  Creed  in  fifteen  lectures; 
and  conclude  with  five  on  the  Sacraments  of  Baptism  and  the 


I 


'  "  In  KaTMxt'fi)  is  included  an  iteration,  and  from  hx^i^  we  have  our  word 
fcho.  'Hxew  is  indeed  '  to  sound  the  last  syllable,"  and  such  sounders  haply 
there  are  enough ;  but  KaT*ix*'w  is  '  to  sound  in  the  whole,  aftrr  one  again.' 
And  such  is  the  repetition  which  is  required  of  the  right  and  true  KaTr)xou~ 
nevot,  young  catechized  Christians,  and  those  places  are  called  «aT»ix€iv  that 
give  the  whole  verse  or  word  again."  [Bp.  Andrewes'  Introduction  to  Pat- 
lem  of  Catechistical  Doctrine.] 


Lord's  Supper,  the  latter  addressed  to  the  same  set  of  hearers 
immediately  after  their  baptism  had  taken  place  -'. 

It  will  be  observed  that  this  primitive  form  of  instruction  was 
of  a  different  character  from  that  fixed  question  and  answx-r 
which  we  understand  in  modern  times  by  the  word  Catechism. 
This  was  represented  by  the  Interrogatories  which  formed  part  of 
the  Office  for  Baptism  and  Confirmation,  and  which  were  called 
by  that  name  both  in  primitive  and  in  mediaival  times.  Thus 
St.  Cyril  says,  "  Let  thy  feet  hasten  to  the  Catechizings,  receive 
with  earnestness  the  Exorcisms;  for  whether  thou  art  breathed 
upon  or  exorcised,  the  Ordinance  is  to  thee  salvation"  [Introd. 
Lect.  9,  Oxf.  transl.].  So  among  Archbishop  Peckham's  Con- 
stitutions there  is  one  which  enjoins  "  that  children  baptized  by 
Laymen  or  women  in  case  of  urgent  necessity  are  not  to  be  bap 
tized  again  ;"  and  it  is  added,  "  let  the  exorcisms  and  catechisms 
be  used  over  ehUdren  so  baptized,  in  reverence  to  the  ordinances 
of  the  Church"  [Johnson's  Canons,  ii.  277]. 

When  the  Offices  of  the  Church  of  England  were  translated 
into  English,  and  an  endeavoiu'  was  being  made  to  develope 
further  than  had  hitherto  been  done  the  intelligent  use  of  them 
by  the  laity,  and  also  to  promote  generally  an  intellectual  religion 
among  them,  a  Catechism  was  inserted  in  the  Office  for  Con- 
firmation. This  was,  of  course,  to  be  learnod  during  the  period 
of  preparation  for  Coufirmation ;  but  the  Rubric  directed  that 
when  the  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  who  were  about  to  be  confirmed  might  "  then  them- 
selves with  their  own  mouth,  and  with  their  own  consent,  openly 
before  the  Church,  ratify  and  confess"  what  their  Godfathers 
and  Godmothers  had  promised  for  them  in  their  Baptism.  This 
custom  was  continued  until  the  last  revision  of  the  Prayer  Book 
in  16G1 ;  but  in  1552  the  word  "  confess  "  in  the  rubric  (used  in 
the  sense  of  confessing  or  professing  our  belief)  was  unfortunately 
altered  to  "  confirm,"  and  the  rubric  being  then  adopted  as  a 
prelimmary  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  catechizing  by  which  it  is  preceded  [see 
notes  on  Confirmation]. 

The  Catechism  which  thus  stood  in  the  Prayer  Book  from 
1549  to  1661  (under  both  the  general  title  "  Confirmation, 
wherein  is  contained  a  Catechism  for  children,"  and  the  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  the 


3  St.  Cyril's  Exposition  of  the  Lord's  Prayer  may  be  found  at  p.  31. 

Il 


24:2 


AN  INTRODUCTION  TO  THE  CATECHISM. 


explanation  of  the  Lord's  Prayer '.  It  has  often  been  said  to  have 
been  macie  by  Alexander  Nowell,  who  was  second  master  of 
Westminster  School  at  the  time  when  the  Prayer  Book  was  in 
preparation,  but  Dean  of  St.  Paul's  ft-om  15G0  to  1602.  It  has 
ako  been  attributed  to  Uisliop  Poynet,  who  (at  the  age  of  thirty- 
three)  WMS  made  Uishop  of  Rochester  in  1550.  But  it  is  very 
unlikely  that  a  young  second  master  of  Westminster  School 
woiUd  have  been  entrusted  with  so  grave  an  undertaking  by  the 
Divines  who  set  forth  the  Prayer  Book  of  1549  :  and  although 
Poynet  published  a  Catechism  in  Latin  and  English,  the  licence 
to  print  it  was  only  asked  from  Cecil  by  the  Earl  of  Northumber- 
land on  September  7th,  1552 '.  Poynet  had,  however,  been  one 
of  Cranmcr's  chaplains. 

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  a  stone  tablet  on  the  east  side  and  another  on  the  west 
of  a  spacious  hoiv  in  a  gallery  which  ho  built  on  the  north  side 
of  the  palace  at  Ely.  These  tablets  have  engraved  upon  them 
"our  duty  to  God,"  and  "our  duty  to  our  neighbour,"  in  the 
words  now  so  familiar  to  every  child.  The  date  upon  them  is 
1552,  and  they  are  reasonably  supposed  to  have  been  put  up  by 
Goodrich.  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  authority 
of  King  James  I.,  after  the  Hampton  Court  Conference*,  the 
Puritans  complaining  through  Dr.  Reinolds  that  it  was  too 
Bhort  in  its  existing  form  '.     "  The  addition,"  says  Cosin,  "  was 


1  There  is  a  Catechism  in  the  Coniiraiation  Office  (such  as  it  is)  of  Her- 
mann's "Consultation  "  which  bears  a  general  resemblance  to  that  in  the 
Prayer  Book,  and  from  vhich  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  tran.sl. 
of  1537. 

Demand.  Dost  thou  profess  thyself  to  be  a  Christian  t 

Answer.  I  profess. 

Demand.  What  is  it  to  be  a  Christian  f 

Answer.  To  be  born  again  in  Christ,  and  to  have  remission  of  sins,  and 
participation  of  everlasting  life  through  Him. 

Demand.  Whereby  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.  What  believest  thou  of  God  the  Father,  the  Son,  and  the  Holy 
Ghost? 

Answer.  The  same  that  the  Articles  of  our  Creed  do  comprehend. 

Demand.  Rehearse  them. 

Answer.  I  do  believe  in  God  the  Father  Almighty,  &c. 
^  Here  let  the  child  in  this  place  recite  all  the  articles  of  the  Creed 
plainly  and  distinctly. 
[After  which  follow  questions  on  each  article  of  the  Creed,  some  of  the  an- 
swers being  very  long.    These  are  followed  bya  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? 

Answer.  It  requireth  .also,  that  I  receive  the  Supper  of  the  Lord  with 
other  Christian  luen,  to  whom  I  come,  and  with  whom  I  dwell,  as  one,  that 
is  one  bread,  and  one  body  witli  them  in  Christ. 

Demand.  What  is  this  Sacrament? 

Answer.  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  uU  these  things,  as 
thou  hast  now  professed  ? 

Answer.  1  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. 

'  State  Papers,  Domestic.    Edw.  VI,,  xv  3. 

'  See  Hist  Introd.  p,  xxii. 

*  Hist,  Introd,  p,  xxxvi. 

>  Much  infonnation  about  the  long  Catechisms  of  the  Protestant  Re- 
formers may  be  found  in  Walchius,  Bibl,  Thcol,  vol,  i,  Nowell's  Catechisms 
were  republished  at  Oxford  in  1S35,  The  voluminous  Catechism  of  the 
Council  of  Trent  is  in  many  respects  a  valuable  summary  of  Christian  doc- 
trine, but  was  intended  as  a  book  of  instructions  for  the  clergy,  and  not  for 
the  use  of  children. 


first  penned  by  Bishop  Overall  (then  Dean  of  St.  Paul's)  and 
allowed  by  the  bishops "  [Cosin's  Notes,  p.  491,  Aug.  Cath. 
Lib.].     Many  other  writers  repeat  the  statement. 

As  Bishop  Cosin  wrote  .his  about  1640,  twenty  years  only 
after  Overall's  death;  and  as  he  had,  in  his  early  life,  beeu 
chaplain  to  that  good  and  learned  Divine,  no  doubt  he  had 
authority  for  his  statement ;  but  it  is  also  pretty  well  established, 
from  internal  evidence,  that  Overall  translated  from  some  Latin 
formula,  probably  from  an  ancient  "A.  B.  C,  with  the  Cate- 
chism," of  unknown  authorship,  which  was  used  in  St.  Paul's 
School,  and  of  which  there  is  a  reprint  dated  1G87'. 

As  in  many  other  particulars,  so  in  the  matter  of  Catechizing, 
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  re-action.  Accordingly  in  a  set  of  Injunctions  framed  by 
Cranmer  and  issued  by  authority  of  Henry  VIII.  in  1536,  the 
fifth  was  a  reiteration  of  the  rule  so  often  to  be  met  with  in 
mediaeval  times,  that  the  clergy  should  take  care  children  were 
taught  the  Creed,  the  Lord's  Prayer,  and  the  Ten  Command- 
ments in  their  mother  tongue '.  This  rule  had  been  so  neglected 
(it  is  stated  in  the  Homily  against  Disobedience  and  wilful 
Rebellion)  that  few  even  of  the  most  simple  people  were  taught 
them  except  in  Latin,  which  they  of  course  could  not  under- 
stiind.  In  the  Injunctions  of  Edward  VI.  [1547]  this  duty  was 
again  enforced  upon  the  clergy  in  the  following  words : — "  Jletn. 
That  every  holyday  throughout  the  year,  when  they  have  no 
sermon,  they  shall  immediately  after  the  Gospel,  openly  and 
plainly  recite  to  their  parishioners,  iu  the  pulpit,  the  Pater- 
noster, the  Credo,  and  the  Ten  Commandments  in  English,  to  ' 
the  intent  the  people  may  learn  the  same  by  heart ;  e-xhorting 
all  parents  and  householders  to  teach  their  chililren  and  servants 
the  same,  as  they  are  bound  by  the  law  of  God,  and  in  conscience 
to  do  ...  .  Item.  That  they  shall  in  confessions  every  Lent, 
examine  every  pei-son  that  eotneth  to  confession  to  them,  whether 
they  can  recite  tlio  articles  of  their  faith,  the  Paternoster,  and 
the  Ten  Commandments  in  English,  and  hear  them  say  the  same 
particularly  ^."  The  Catechism  was  a  natural  development  of 
this  ancient  and  now  revived  practice.  It  appeared  iu  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  apart,  was  the  following  rubric : — "^  The 
Ctu'ate  of  every  parish,  once  in  six  weeks  at  the  least,  upon 
warning  by  him  given,  shall,  upon  some  Sunday  or  Holyday, 
half  an  hour  before  Eveiisong,  openly  in  the  Church  instruct  and 
examine  so  many  children  of  his  parish  sent  unto  him,  as  the 
time  will  serve,  and  as  he  shall  think  convenient,  in  some  part  of 
this  Catechism.  And  all  fathers,  mothers,  masters,  and  dames 
shall  cause  their  children,  servants,  and  apprentices  (wliich  are 
not  yet  confirmed)  to  come  to  the  Church  at  the  day  appointed, 
and  obediently  hear  and  be  ordered  by  the  Curate,  until  such 
time  as  they  have  learned  all  that  is  here  appointed  for  them  to 
learn.  T  And  whensoever  the  Bishop  shall  give  knowledge  for 
children  to  be  brought  afore  liim  to  any  convenient  place  for 
their  confirmation,  then  shall  the  Curate  of  every  parish  either 
bring  or  send  in  writing  the  names  of  all  those  chUdren  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  Cate- 
chism." In  the  previous  Injunctions  it  had  been  ordered  that 
none  should  be  admitted  to  the  Holy  Communion  until  they 
could  say  these  three  primary  summaries  of  Faith,  Pr.ayer,  and 
Duty.  A  rubric  following  the  above  now  embodied  this  rtile  in  a 
different  form, — "  %  Aud  there  shall  none  be  admitted  to  the 
Holy  Communion  until  such  time  as  he  be  confirmed."     In  1519 


5  As  Erasmus  and  Colet  were  very  intimate,  it  is  not  improbable  that  this 
Catechism  may  have  originated  with  the  former,  who  was  a  great  authority 
at  the  time  of  the  Refonuation. 

'  See  Hist.  Introd,  p.  xxiii. 

e  Cardw.  Doc.  Ann,  i.  7.  10. 


AN  INTRODUCTION  TO  THE  CATECPIISM. 


213 


otlier  Injunctions  were  issued,  and  the  ciglith  in,  "  Item.  Tliut 
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  re- 
iterates that  of  Edward  VI.,  altering  the  time  to  "  every  holy- 
day,  and  every  second  Sunday  iu  the  year '."  All  these  Injunc- 
tions were  emliodicd  in  the  fifty-ninth  Canon  of  the  Church  of 
England  in  the  year  1603  ^. 

"  Canon  59. 
"  Ministers  to  Catechize  every  Sunday. 
"Every  Parson,  Vicar,  or  Curate,  upon  every  Sunday  and  Holy- 
day,  before  Evening  Prayer,  shall,  for  half  an  liour  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  fothers,  mothers,  masters,  and  mistresses,  shall 
cause  their  children,  servants,  and  apprentices,  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  Minister  neglect 
his  duty  herein,  let  liim  be  sharply  reproved  upon  the  first  com- 
plaint, 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 


'  Cardw.  Doc.  Ann   i.  64. 

2  Ibid.  195. 

*  In  the  "  Liber  quorundum  Canonura  "  of  1571,  there  is  one  which  en- 
joins the  duty  of  catechizing  very  strongly.  ".  . .  .  Et  ut  omnes  intelligant 
quid  debcant  Deo  Optimo  Maximo,  quid  Principi,  quern  colere  ac  venerari 
debent  ut  VicariumDei:  quidlegibus:  quid  niagistratibus,  quid  fratribus 
suis  :  quid  populo  Dei :  omnibus  dominicis  et  festis  diebus  statim  a  raeridie 
prresto  erunt  in  templis,  ibique  minimum  ad  duas  horas  legent,  et  docebunt 
Catechismum,  et  in  eo  instituent  omnes  suos  omnium  Eetatiun,  atque  ordi- 
num,  non  tantum  puellas  aut  pueros,  set  etiara  si  opus  erit  grandiores." 
(Sparrow's  Collection.]  The  "at  least  two  hours"  may  be  profitably  anno- 
lated  by  an  extract  from  a  letter  of  Archbishop  Parker  to  Bishop  Parkhurst, 
"For  it  is  not  intended  by  our  canons  that  every  thing  should  be  so  pre- 
cisely kept,  hut  for  the  most  part,  and  as  occasion  of  edification  should 
require."    Parker  Correspondence,  p.  3S9. 


excommunicated,  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  eausiug  them  to  come,  and  tlie  other  in 
refu>^ing  to  learn,  as  aforesaid ;  let  them  bo  suspended  by  their 
Ordinaries  (if  they  be  not  children),  and  if  they  so  persist  by  the 
space  of  a  month,  then  let  them  be  exconmmnicated." 

The  present  Rubric  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  fiico  of  a  congregation  :  and  however  diligoutly  school 
catecliizing  may  be  carried  on,  it  cannot  bo  considered  as  ade- 
quately satisfying  the  law  of  the  Church,  or  as  being  equivalent 
to  a  solemn  ministration  conducted  in  the  House  of  God.  The 
value  of  such  a  ministration  has  been  testilied  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,  show  how  our  best  Divines  have  recognized 
in  the  Catechism,  and  in  the  practice  of  pulilie  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  obvious  from  the  history  of  the  Catechism,  that  it  wag 
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  fourtli  division  on  the  Chris- 
tian nature  and  covenant ;  and  at  the  end  was  afterwards  added 
a  fifth  division  on  the  Sacraments.  It  has  thus  become  a  com- 
prehensive summary  respecting  (1)  the  relation  between  God  and 
Christians,  (2)  Faith,  (3)  Duty,  (I.)  Prayer,  (5)  Grace.  But 
although  thus  happily  comprehensive,  it  must  bo  remembered, 
that  it  does  not  profess  to  be  exhaustive :  and  that  when  tho 
Puritans  at  the  Savoy  Conference  wished  it  to  be  made  longer  by 
adding  questions  on  justification,  sanctification,  itc,  the  Bishops 
replied,  "The  Catechism  is  not  intended  as  a  wholo  body  of 
divinity,  but  as  a  comprehension  of  the  Articles  of  Faith,  and 
other  doctrines  most  necessary  to  salvation." 


I 


Ii2 


241. 


A  CATECHISM, 


THAT  IS  TO  SAY, 


AN  mSTRUCTION  TO  BE  LEAENED  OF  EVERY  PERSON,  BEFORE  HE 
BE  BROUGHT  TO  BE  CONFIRMED  BY  THE  BISHOP. 


Qtieslion. 


r.ukei. 4.  Ik^TIIxVT  is  your  Nu 

1  Pet.  iii.  21.  W  "^ 

2  Tim.  i.  U.  T    Y 


Luke  1.  5v.  ii.  21. 


Aii;iicer. 


^\  or  31. 

Question, 

WTio  gave  3-011  tliis  Name  ? 


Ansirtr. 

My  Godfathers  and  Godmothers  in  1  cor.xn.  12-1-1 
mv  Baiitism  :  wherein  I  was  made  a  oai.  iii.  m,  27. 

J  t  '  Rom.  viu.  17. 

member  of  Christ,  the  child  of  God, 
and  an  inheritor  of  the  kingdom  of 
heaven. 


THE  CATECHISM. 

Wliat  is  your  Name  7~\  Tlie  Cliristian  name  is  used  in  the 
Ministrations  of  the  Church,  at  Baptism,  here,  and  in  the  Mar- 
riage Service.  It  was  formerly  used  also  at  Confiraiation.  In 
this  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  responsibility, 
while  at  the  same  time  not  interfering  with  the  prominency  of 
the  idea  of  corporate  unity  which  is  contained  in  that  of  mem- 
bership. 

2V.  or  J/.]  The  most  probable  explanation  of  these  letters  is, 
that  N  was  ancieutly  used  as  the  initial  of  Nomen,  and  that 
Nonieu  vel  Nomina  was  expressed  by  fl  vel  flji ;  the  double  fi 
being  afterwards  corrupted  into  iH.  The  M  by  which  1000  is 
cxoresscd,  was  formed  in  a  somewhat  similar  manner  from  the 
ancient  notation,  CIO>  '^y  which  that  number  was  expressed  in 
classical  Latin,  and  which  became  CD  in  the  Teutonic  character 
of  later  inscriptions. 

in  my  Baptism ;  wherein  I  was  viade"]  This  answer  is  very 
comprehensive,  and  offers  a  concise  definition  of  doctrine  respect- 
ing 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  h.ad  water  poured 
upon  it,  while  the  person  baptizing  named  it,  and  said,  "  I  baptize 
thee  in  the  Name  of  the  Father,  and  of  the  Son,  and  of  the  Holy 
Ohost."  This  constituted  "  my  Baptism,"  so  far  as  man's  work 
could  effect  it.  "In"  that  Baptism,  without  leaving  room  for 
any  doubt,  without  imposing  any  condition  by  which  the  blessing 
couhl  be  nullified,  God  "  made  me  a  member  of  Christ,  the  child 
of  God,  and  an  inheritor  of  the  Kingdom  of  Heaven."  The  new 
birth  is  not  conditional  on  the  regenerated  person's  subsequent 
fulfilment  of  the  Baptismal  vows,  but  only  upon  the  due  adminis- 
tration of  the  water  and  words  of  Baptism. 

a  memher  of  Christ]  This  is  a  Scriptural  expression,  used  by 
St.  Paul,  who  says,  "  We  are  the  body  of  Christ,  and  members 
in  particular"  [1  Cor.  xii.  27]  :  also,  that  "by  one  Spirit  are  we 

baptized  into  one  body for  the  body  is  not  one  member, 

but  many"  [Ibid.  xiii.  14]  :  also  that  this  Body  in  its  complete- 
ness IS  CInist, — "  As  the  body  is  one,  and  hath  many  members,  so 


also  is  Christ"  [Ibid.  12]  :  "  For  we  are  members  of  His  Boi'-y, 
of  His  flesh,  and  of  His  bones."  [Eph.  v.  30.]  How  this  mem- 
bership can  be  is  a  mystery,  but  the  results  of  it  are  intelligible, 
and  may  be  understood  partly  from  analogy,  partly  from  the  state- 
ments of  our  Lord  and  His  Apostles.  By  physiological  analogy 
we  may  draw  the  inference,  that  life  is  maintained  in  every 
member  by  union  with  the  Head,  and  without  that  union  no 
member  can  live.  Hence  spiritual  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  there- 
fore 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  tho 
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  iufiint  is,  therefore, 
to  give  it  spiritual  life  by  uniting  it  to  Christ.  To  leave  an  infant 
unbaptized,  is  to  leave  it  spiritually  without  life,  by  leaving  it 
without  this  union.  And  the  same  is  true,  no  wilful  bar  to  the 
Sacrament  intervening,  of  adults.  Our  Lord  showed  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  Me,  the  same  bringeth  forth  much  fruit :  for 
without  Me  [x^p's  'E^oD]  ye  can  do  nothing."  To  be  made  a 
"  member  of  Christ "  is,  therefore,  to  be  united  in  a  living  spiri- 
tual bond  with  "  the  Way,  the  Truth,  and  the  Life,"  "  the 
Light,"  "  the  Resurrection  and  the  Life."  Our  spiritual  exist- 
ence, our  spiritual  knowledge,  and  our  future  Resurrection  to 
life  eternal,  are  dependent  on  that  union  being  effected  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  upon  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  regeneration,  and  not  from 
federal  relationship.  So  St.  Paul  alleges  when  he  writes,  "  For 
both  He  that  sanctifieth,  and  they  that  are  sanctified,  are  all  of 
one :  for  which  cause  He  is  not  ashamed  to  call  them  brethren." 


A  CATECHISM. 


215 


Question. 

Wliat  did  your  Godfathers  and  God- 
mothers then  for  you  ? 

Answer. 

Ten      VJV      "1 

ij'ihn  iiL  8.  Thty  did   promise    and    vow  three 

°';XX''t;„l  things  in    my  name.      First,  that  I 

is'ia-tu"       sliould  renounce  the  devil  and  all  his 


works,  the  pomps  and  vanity  of  this  ?,^'-,'-^-.^!?^- 

>  I  I  J  Mark  xvi.  16. 

\ncked  world,  and  all  the  sinfrd  lusts  Matt,  xxviii  20. 

'  xxu.  37 — 39. 

of  the  flesh.  Secondly,  that  I  should  i-^te  *•  '<-  ". 
helieve  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  ray  life. 


[Heb.  ii.  11.]  So  also  St.  Joliu  alleges  in  the  words,  "Whoso- 
ever believcth  that  Jesus  is  the  Christ  is  horn  of  [yfjivvriTai]  God  : 
and  every  one  that  loveth  Him  that  begat  {jhv  ■yeviniiravTa}, 
loveth  also  him  that  is  begotten  of  Him"  [rhv  y(yei'yniJ-^''ov  e? 
AtiToC].  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 
btipornatural  effect  of  grace. 

an  inhentor  of  the  kingdom  of  heaveti]  St.  Paul  writes  that 
Bonship  In-ings  heritage, — "  If  children,  then  heirs  ;  heirs  of  God, 
and  joint  heirs  until  Christ."  [Rom.  viii.  17.]  The  inheritance 
is  (1)  of  the  Church  Militant,  which  our  Lord  speaks  of  as  the 
Kingdom  of  Heaven  on  many  occasions  [e.  g.  Matt.  iii.  2 ;  xiii. 
24]  :  and  (2)  of  the  Church  Triumphant,  of  which  He  also  speaks 
under  the  same  title.  [Matt.  x.vv.  34.]  The  heritage  of  the 
C'Imrch  Militant  is  a  title  to  all  Church  privileges  and  teaching, 
to  benediction,  absolution,  all  sacramental  rites,  the  blessed 
Sacrament,  and  burial  within  the  fold  of  the  Church,  and  may 
be  described  as  a  title  to  the  grace  of  God  (through  His  mercy, 
and  not  through  our  merits),  which  title  can,  of  course,  be  for- 
feited by  sin.  The  heritage  of  the  Church  Triumphant  is  the 
gift  of  blessedness  which  "  eye  hath  not  seen  nor  ear  hoard." 

St.  Augustine  writes  respecting  both  :  "  Wherefore,  dearly 
beloved.  Catholic  plants,  members  of  Christ,  think  what  a  Head 
ye  have !  Children  of  God,  think  what  a  Father  ye  have  iound  ! 
Cbristians,  think  what  an  Inheritance  is  promised  you !  Not 
such  as  on  earth  cannot  be  possessed  by  children,  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,  shall  possess  what  He  shall  give :  for  that  our  Father 
cannot  die.  I  add  more,  and  say  the  truth,  our  Father  will 
Himself  be  our  inheiitance."  [Aug.,  Sermons,  cxivi.  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  spiritutU  death  in  the  other :  an  excision  of  the 
unfruitful  branch,  the  unworthy  member  of  Christ ;  an  expatria- 
tion of  the  prodigal  son  for  ever  from  his  father's  house  ;  a 
forfeiture  of  the  eternal  inheritance  to  which  the  spiritual  birth- 
right has  entitled,  but  of  which  the  disentail  has  been  signed  and 
sealed  by  the  heir  of  his  own  free  will. 

The)/  did  promise  and  vow  ....  in  my  name'\  Baptism  is  not 
administered  on  the  cc^udition  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  intended  to  be  ueed.  At 
the  same  time,  the  vows  of  Baptism  express  obligations  which 
are  inseparable  from  the  relation  established  with  our  heavenly 
Father  by  it :  so  that  children  who  have  never  hnd  God-parents 
to  make  them  on  their  behalf  are  bound,  by  the  nature  of  their 
position  as  Christian  children,  to  the  duties  stated  in  these  vows, 
as  much  as  if  they  had  been  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  God,  as  one  who 
lias  done  so  :  and  no  superadded  vow  can  heighten  or  intensity 
the  obligations  which  naturally  belong  to  the  relationship  of 
Christians  towards  God,  tliough  it  may  express  and  define  them. 


that  I  should  renounce  the  devil^  Sins,  or  the  works  of  the 
devil,  are  classified  under  seven  kinds,  viz.,  Pride,  Avarice,  Lust, 
Envy,  Gluttony,  Anger,  Sloth,  which  are  called  the  seven  deadly 
sins.  The  renunciation  of  the  adversary  of  God  and  man,  which 
was  made  by  those  who  were  children  of  wxath  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  say.s,  "  I  write  unto  you,  young  men,  be- 
cause ye  have  overcome  the  wicked  one"  [1  John  ii.  13].  In 
what  manner  practical  eflcct  is  to  be  given,  throughout  life,  to 
that  renunciation,  he  also  shows  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  overcome  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 
r^-nunciation  is  to  g.iin  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.  [Cf. 
Litany  clause,  "  From  all  the  deceits  of  the  world,  the  flesh,  and 
the  devil;"  and  Collect  for  Eighteenth  Sunday  after  Trinity.] 

that  I  should  helieve  ....  the  Christian  Faith}  Such  an  act  of 
faith  presupposes  a  faculty  of  fiiith,  just  as  an  act  of  reason  sup- 
poses a  faculty  of  reason.  The  one  belongs  to  our  spiritual 
nature,  which  we  receive  at  Baptism  ;  tlie  other  to  the  nature 
which  we  receive  by  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  corroboratory 
evidence  sometimes  accompanies  the  revelation  of  God ;  but  in 
respect  to  the  most  important  objects  of  fixith  it  does  not :  and 
our  Lord  commends  that  faith  most  highly  which  is  exercised 
without  it :  "  Thomas,  because  thou  hast  seen  Me,  thou  hast 
believed :  blessed  are  they  that  have  not  seen,  and  yet  have 
believed  "  [John  xx.  29].  The  "  Ai-ticles  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  ex- 
istence and  truth,  that  a  thorough  belief  in  them  can  only  bo 
entert.ained  by  the  exercise  of  the  faith  which  is  the  gift  of  God, 
and  which  enables  us  to  know,  by  a  participation  in  God's  know- 
ledge, what  is  altogether  beyond  the  reach  of  unassisted  intel- 
lectual apprehension.  Honce,  as  belief  in  all  the  Articles  of  the 
Christian  Faith  is  a  duty  imposed  upon  Christians  witli  their  birth- 
right, so  it  is  the  exercise  of  a  gift  or  faculty  which  belongs  to 
the  Christian  nature.  A  partisd  fiiith,  an  ass&nt  and  submission 
of  the  intellect  is,  of  course,  possible  to  all  who  possess  reason, 
and  is  a  necessary  qualification  for  Baptism  in  adult  persons.  It 
may  be  added,  that  the  ditfereuce  between  faith  and  superstition 
is  that  the  first  is  belief  on  good  evidence  (of  which  the  best 
aud  highest  kind  is  God's  word  about  the  object  upon  which 
faitli  is  to  be  exercised)  ;  wliile  superstition  is  belief  on  insutK- 
cient  evidence,  of  which  kind  is,  souictimes,  the  evidence  of  the 
senses. 

On  the  necessity  of  a  right  faith  to  salvation,  see  notes  on  the 
Athauasian  Creed,  pp.  42 — 15.  Compare  also  Jude  3.  Eph.  iv. 
5.  1  John  v.  4.  1  Pet.  v.  9.  Eev.  ii.  13;  xiv.  12,— the  clause 
"  From  all  false  doctrine,"  &c.,  in  the  Litany ;  and  the  Collect  for 
St.  Thomas's  Day. 

that  I  should  keep  Qod's  holif  will}  God's  will  is  the  supremo 


2JG 


A  CATECHISM. 


Question, 
Dcut.  xxvi.  17-       Post  thou  not  think  that  thou  art 
James  u.  17.        bound  to  belicve,  and  to  do,  as  they 
have  promised  for  thee  ? 

Aiiswer. 
Ps.  cxivi.  5.  Yes  verily ;  and  by  God's  help  so  I 

Eph.  V.  20.  •'       ,  .,,11 

2  Tim.  i.  9.  will.     And  I  heartily  thank  our  hea- 

Tit.  ii.  11.  ,,,,,, 

Phil.  iv.  6.  i.  6.  vculy  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 

jTim.iii.  14.  continue  in  the  same  unto  my  life's 
end. 

CatecJiisf. 

Hehearse  the  Articles  of  thy  Belief. 

Answer. 

I    BELIEVE   in   God  the   Father 
Almighty,  Maker  of  heaven  and 
earth : 

And  in  Jesus  Christ  his  only  Son 
our  Lord,  VTho  was  conceived  by  the 
Holy  Ghost,  Born  of  the  Virgin  ISIary, 
Suffered  under  Pontius  Pilate,  Was 
ci-ucified,  dead,  and  buried.  He  de- 
scended 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  Commu- 
nion of  Saints;  The  Forgiveness  of 
sins ;  The  Resm-rection  of  the  body ; 
And  the  Life  everlasting.     Amen. 

Question. 

Wliat   dost    thou   chiefly   learn   in  Dcut.  x.'cxi.  ii. 
these  Articles  of  thy  Belief? 

Answer. 

First,  I  learn  to  beUeve  in  God  the  Heb.  xi.  n. 

'  1  Cor.  viu.  6. 

Father,  who  hath  made  me,  and  all  J"hn  "'.>••  i- 

'  '  1  John  IV.  14. 

the  world. 

Secondly,  in  God  the  Son,  who  hath  f  peVi.'i,*i. 
redeemed  me,  and  all  mankind. 

Thirdly,  in  God  the  Holy  Ghost, 
who  sanctifieth  me,  and  all  the  elect 
people  of  God. 

Question. 

You  said,  that  your  Godfathers  and  ^\'"^-  ''''^-  *•  '■ 
Godmothers  did  promise  for  you,  that  ps.  ixxvi.  ii. 
you  should  keep  God's  Commandments. 
Tell  me  how  many  there  be  ? 


Answer. 


Ten. 


£.■1011.  xxxiv.  28. 


Liw  over  all ;  and  His  commandments  are  the  expression  of  that 
will.  This  expression  is  hy  no  means  to  he  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.  X)f  such  modes  by  which  that  \Vill  is  expressed,  there  are 
five  principal  ones.  (1)  By  the  natural  relationships  of  life. 
Thus  St.  Paul  shows  that  the  duties  of  children  towai-ds  their 
parents,  of  wives  towiirds  their  husbands,  and  vice  versa,  are 
duties  laid  upon  them  by  God.  [Col.  iii.  18,  iScc]  Duties  so 
plainly  imposed  by  our  heaveidy  Father  are  a  plain  revelation  of 
His  Will ;  and  the  non-fulfilment  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  there- 
fore the  light  that  is  in  thee  be  darkness,  how  great  is  that 
darkness!"  [Matt.  yi.  23.]  But  all  apparent  dictates  of  the 
Christian  conscience  are  not  hastily  to  be  taken  as  such  revela- 
tions of  God's  will  and  commandment,  as  natural  iuclination  may 
be  mistaken  for  the  voice  of  conscience.  (3)  By  the  voice  of  the 
Church,  represented  in  its  Catholic  teaching,  and  in  the  admoni- 
tions 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)  By  the  written  word  of  God's  revela- 
tion, contained  in  the  Holy  Bible.  (5)  By  the  written  and 
un^vritten  law  of  the  land  in  which  His  Providence  has  placed  us, 
respecting  which  St.  Paul  says,  "  Let  every  soul  be  subject  to  the 
higher  powers.  For  there  is  no  power  but  of  God :  the  powers 
that  be  are  ordained  of  God.  AXIiosoever  therefore  resisteth  the 
power  resisteth  the  ordinance  of  God,  and  they  that  resist  shall 
receive  to  themselves  damnation."  [Rom.  xii.  12.]  Obedience  to 
the  will  and  commandment,  however  it  may  be  revealed,  draws 
our  relationship  to  Him  still  closer ;  Christian  nature  and  Chris- 
tian obedience  thus  reacting  upon  each  other,  and  fulfilling  the 


words  of  Christ, — "  Whosoever  shall  do  the  will  of  God,  the  sjime 
is  My  brother,  and  My  sister,  and  mother."  [Mark  iii.  35.] 

hy  Ood's  help  so  I  toiW]  This  answer  takes  the  form  of  an 
oath,  the  ordinary  adjuration  of  which  in  this  country  is,  "  So 
help  me  God."  Every  time  it  is  repeated,  the  child  or  person 
repeating  it  "  renews  the  solemn  promise  and  vow  that  was  made 
in  their  name  at  their  Baptism ;  ratifying  and  confirming  the 
same  in  their  own  persons,  and  acknowledging  themselves  bound 
to  believe  and  do  all  those  things  which  their  Godfiithers  and 
Godmothers  then  undertook  for  them."  [See  Confirmation  Office.] 
This  is  done  for  the  last  time  immediately  before  Confirmation 
by  the  reply,  "  I  do,"  to  the  bishop's  question.  It  must  be 
remembered  that  the  promise  and  vow  made  on  behalf  of  a  child 
by  its  God-parents  do  not  originate  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  fi'om  much  of  its  power  over  the  soul.  Final  salvation 
depends  on  final  perseverance,  that  is,  on  a  continuance  in  the 
state  of  salvation,  by  God's  grace,  to  our  Uvcs'  end,  so  that  we 
may  not  die  in  mortal  sin. 

First,  I  learn  to  believe']  For  an  expository  paraphrase  on  the 
Apostles'  Creed,  see  the  notes  on  Morning  Pr.iyer,  page  20. 
niustrative  texts  of  Scripture  will  be  found  in  the  marginal  re- 
ferences to  the  Creed  there  and  elsewhere  throughout  the  book. 

Ten]  In  the  Catechism  as  it  stood  in  1549,  the  first  five  of 
the  Ten  Comm.andment9  were  given  in  a  much  shorter  form,  ns 
follows  '  : — 


'  That  a  compendium  of  the  Ten  Commandmeuts  is  perfectly  justiHable 


A  CATECHISM. 


217 


Malt.  xxii.  37— 
■10. 


Question. 

Which  be  they  ? 

Answer. 


THE  same  which  God  spake  iu  the 
twentieth   Chapter  of   Exodus^ 
F-voti  XX  ■>-i7    '^^yi^g'j  -'-  ^™  *^^  Lord  thy  God,  who 

Matt.xix'^."[8,''i9.  brought  thee  out  of  the  land  of  Egypt, 
Luke  x^'i?^"""'  o^it  of  t^^  house  of  bondage. 

Horn.  xiii.  9.  J_    rpijQ^j  gl^^^]^   l^j^^g  j-jqjjq  q^^^q^.  gods 

but  me. 

II.  Tho\i  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,  vmto  the  third  and  fourth 
generation  of  them  that  hate  me,  and 
shew  mercy  unto  thousands  in  them 
that  love  me,  and  keep  my  command- 
ments. 

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  vam. 

IV.  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   tlic 


Sabbath  of  the  Lord  thy  God.  In  it 
thou  shalt  do  no  manner  of  work,  thou, 
and  thy  son,  and  thy  daughtei-,  thy 
man-servant,  and  thy  maid-servant, 
thy  cattle,  and  the  stranger  that  is 
witliin  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. 

V.  Honour  thy  father  and  thy 
mother,  that  thy  days  may  be  long 
iu  the  land  which  the  Lord  thy  God 
giveth  thee. 

VI.  Thou  shalt  do  no  murder. 

VII.  Thou  shalt  not  commit  adul- 
tery. 

VIII.  Thou  shalt  not  steal. 

IX.  Thou  shalt  not  bear  false  ^^■it- 
ness  against  thy  neighbour. 

X.  Thou  shalt  not  covet  thy  neigh- 
Ijour'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. 

Qitest/o'd. 

What   dost   thou   chiefly   learn   by  Matt  xxiu.  sr- 
these  Commandments  ? 

Answer. 
I  learn  two  things :  my  duty  towards 


"  I.  Tli&u  sUiilt  have  uone  other  gods  but  me. 

"  II.  Thou  shalt  not  take  the  name  of  the  Lord  thy  God  iu 
vain. 

"III.   Thou  shalt  not nor  worship  thcni. 

"  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  1545  contains  "  The  Ten 
Commandments  compendiously  extracted,"  &c.,  which  is  exactly 
similar  to  the  arrangement  of  15 19,  except  that  the  command  ■ 
nient  there  put  as  the  second  Is  omitted  [it  is  printed  in  the 
exposition  immediately  preceding],  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  forgettmg  altogether  what 
there  stood  as  the  ninth  ! 

The  translation  of  the  Commandments  here,  and  in  the  Com- 
munion Office,  is  that  of  the  "Great  Bible"  of  1540,  that  from 
which  the  Psalter  is  printed.  The  Puritans  of  1661  wished  to 
have  that  of  1611  substituted,  but  the  bishops  considered  that 
there  was  no  necessity  for  this  change. 

The  same  which  Ood  spake']  Although  the  Ten  Commandments 
were  given  especially  to  the  Jews,  they  represent  the  whole  sub- 


may  be  concluded  from  its  adoption  by  our  Lord  ic  Matt.  xix.  18,  and 
tjy  St.  Paul  iu  Rom.  xiii.  9. 


stance  of  a  moral  law  which  is  equally  binding  upon  Christians. 
Thus  our  Lord  recognized  the  summary  of  them  which  was  given 
to  Him  by  the  lawyer,  in  Luke  x.  27,  and  thus  He  summed  them 
up  Himself,  in  Matt.  xix.  18,  and  xxii.  37 — 40,  as  a  rule  of  obe- 
dience by  which  a  man  might  "enter  into  life,"  and  on  which 
"  hang  all  the  law  and  the  prophets."  As,  moreover,  a  greater 
measure  of  grace  is  bestowed  upon  Christians  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  fulfil 
it,"  and  "  the  law  was  our  schoolmaster,  to  bring  us  unto  Christ ;" 
so  that  we  "serve  m  newness  of  spirit,  and  not  in  the  oUlness  of 
the  letter,"  as  children  yielding  a  willing,  not  as  servants  yielding 
a  forced,  obedience. 

/  learn  two  things']  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  probably  derived  from  the  manner 
in  which  they  were  written  on  the  "  two  tables  "  brought  down 
by  Moses  fi-om  Sinai,  and  preserved  in  the  ark  under  the  mercy- 
seat  within  the  Holy  of  Holies. 

my  duty  towards  God]  This  summai'y  exposition  of  the  first 
four  commandments  sets  forth  first  the  mental  qmdities  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  without  any  consideration 
of  recompense,  and  the  highest  of  such  acts  !s  the  "sacrifice  of 


2JS 


A  CATECHISM. 


God,  and  my  duty  towards  my  Neigli- 
bour. 

Question. 

"What  is  thy  duty  towards  God  ? 

Ansicer. 

2  chron.  ix.  20.        Mv  dutv  towards  God,  is  to  believe 

Luke  xii.  5.  x.        ,  /  '  ^  .  . 

2?-  m  him,  to  fear  him,  and  to  love  him 

John  iv.  23.  ,1  •     1 

I  Thess.  V.  18.      with  all  my  heart,  with  all  my  mmd, 

1  Tim.  iv.  10.  •'  ,  1  •    1  11 

Phil.  iv.  6  with  all  mv  soul,   and   with    all  my 

Pi   cxxxviii.  2.  *  _  .         ,   .  ' 

ichron.xxviii.  9.  strength  ;  to  worship  him,  to  give  him 
thanks,  to  put  my  whole  tnist  in  him, 
to  call  upon  him,  to  honour  his  holj' 
Name  and  his  Word,  and  to  serve  him 
truly  all  the  days  of  my  life. 
Question. 
\Miat  is  thy  duty  towards  thy 
Neighbour  ? 

Ausicer. 

My  duty  towards  my  Neighbour,  is 
to  love  him  as  myself,  and  to  do  to  all 
men,  as  I  would  they  should  do  unto 
me  :  To  love,  honom-,  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  m}'  hands  from 
picking  and  stealing,  and  my  tongue 
from  evil-speaking,  lying,  and  slander- 


Bom,  xiii.  S — 10. 
Hall.  vii.  12.  IT. 

4—6. 
Eph.  vi.  2,  3. 
1  Pet.  ii.  13,  14. 

17. 
Tit.  iii.  1 . 
Heb.  xiii.  7.  17. 
Tit.  ii.  9,  10. 
1  Pet.  V.  5. 
Lev.  xix.  32. 
Rom.  xii.  17—21. 
Phil.  iv.  8. 
James  iii.  14.  16. 
Eph.  iv.  28.  25. 

31. 
James  i.  26. 
Luke  xxi.  34. 

1  Cor.  vi  13. 

2  Cor.  vii  1. 
Heb.  xiii.  5. 

1  Thess.  iv.  11, 
12. 

3  tor.  vii.  20—22. 
Eccles.  xii.  13. 


ing- :  To  keep  my  body  in  temperance, 
soberness,  and  chastity  :  Not  to  covet 
nor  desire  other  men's  goods ;  but  to 
learn  and  labour  truly  to  get  mine  own 
living,  and  to  do  my  duty  in  that  state 
of  life,  unto  which  it  shall  please  God 
to  call  me. 

Ciilecliisf. 

My  good  child,  know  this,  that  thou  2  Cor.  m.  5.  lU. 
art  not  able  to  do  these  things  of  thy-  Hei.  iv.  i6. 

^  •'      2Thess.  i.  11,  12. 

self,  nor  to  walk  in  the  Command-  i-u^e  xi.  1— i. 
ments  of  God,  and  to  serve  him,  with- 
out his  special  grace ;  which  thou  must 
learn  at  all  times  to  call  for  by  diligent 
prayer.  Let  me  hear  therefore,  if  thou 
canst  say  the  Lord's  Prayer. 

Ansicer. 

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. 

Question. 

What  desirest  thou  of  God  in  this  .Matt.  vi.  7-13. 


rayer .' 


Ansicer. 


I  desire  my  Lord  God  our  heavenly  M",'^\?i'7_ii 
Father,  who  is  the  giver  of  all  good-  ''^xxx'ix  ^7  *' 
ness,  to  send  his  grace  unto  me,  and  .mIiiI'vl' 25-33. 
to  all  people ;   that   we  may  worship     {i^'^'  ^"'' 


praise  and  thanksgii-ing "  coinprlscd  in  the  cdebration  of  the 
Holy  Eucharist,  as  distinct  from  the  consumption  of  it,  which 
afterwards  constitutes  the  act  of  Communion.  Upon  such  acts, 
I'aith,  holy  Fear,  and  Love  are  all  exercised  in  their  highest 
degree.  Acts  of  Prriyer  are  such  offerings  of  worship  as  are 
mingled  with  supplications  for  some  spiritual  or  temporal  benefit ; 
and  tipon  these,  too,  all  three  qualities  are  exercised.  Acts  of 
faithfiil  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  trausfigtired  into  Christian  work, 
done  also  in  the  Kingdom  of  God.  The  intensification  of  the  law 
under  the  Christian  dispensation  is  here  shown  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  consecrated  in  some 
way  to  God.  A  practical  Trust  in  the  Providence  of  God  is 
necessarily  involved  in  such  faithful  service;  and  reverence  for 
His  holy  Xame  and  Word  is  inseparable  from  a  faithful,  humble, 
and  loving  habit  of  worship. 

Ml/  duly  towards  my  Neighbour']  The  details  of  this  answer 
are  in  themselves  a  sufficient  comment  upon,  and  illustration  of, 
the  six  commandments  to  which  they  refer.  They  are  also  an 
exposition  of  the  practical  duties  arising  from  our  Lord's  com- 
mandment 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  and  the  prophets"  [Matt. 
vii.  12].  Some  portions  of  this  answer  seem  to  be  taken  from  St. 
Augustine,  who  thus  speaks  of  the  obligations  of  Sponsors : — 
"Admoneant,  ut  castitatem  cnstodiant,  virginitatem  usque  ad 
nuptias  servent,  a  maledieto  vel  peijurio  liuguam  refrenent,  can- 
tica  turpia  vel  luxuriosa  ex  ore  uon  profcrant,  non  superbiant, 

iracimdiam  vel  odium  in  corde  non  teneant sacerdotibus 

ct  parentibus  houorein  amore  vera)  earitatis  impendant."  [Serm. 
de  Temp.  cLxiii.] 

What  desirest  thou  of  God  in  this  Prayer .']  In  the  Notes 
to  Evening  Prayer,  p.  31,  will  be  found  an  Exposition  of  the 
Lord's  Prayer  taken  from  St.  Cyril's  Catechetical  Lectures;  at 
page  6,  one  by  Bishop  Andrewes ;  and  at  page  32,  one  by  the 
author  of  the  "  Christian  Year."  The  general  objects  of  the 
seven  petitions  which  compose  it  may  be  thus  summed  np  ^ : — 

[I.]  Our  Father,  which  art  in  heaven.  Sallowed  be  thy 
ifirme.  In  the  first  petition  we  pray  that  all  things  done  on 
earth,  all  our  actions  as  well  as  those  of  our  brethren,  may 
minister  to  the  glory  of  God,  that  by  our  lives  and  in  our  hearts 
His  Name  may  be  hallowed. 

[II.]    Thy  kingdom  come.    This  is  a  prayer  that  all  things 


*  See  Penton  on  the  Lord's  Prayer,  p.  153. 


A  CATECHISM. 


249 


1  Cor.  X.  13.         him,  serve  him,  and  oLey  liim,  as  \vc 

Ps.  xix.  12,  13.  '  .IT  /      /-(      1 

1  John  V.  18.        oug-ht  to  do.     And  i  pray  unto  (jod, 

2  Tim.  iv.  13.  =>  /       ■. 

I  Pet.  i.  5.  that  he  will  send  us  all  thing's  that  be 

JCor.  i.  20.  1  1  1      T 

needful  both  for  our  souls  and  bodies  ; 
and  that  he  will  he  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  aud  goodness,  through  our  Lord 
Jesus  Christ.  And  therefore  I  say. 
Amen,  So  be  it. 

QtiesHon, 

HOW     many    Sacraments    hath 
Christ  ordained  in  his  Church  ? 

Anstver. 

Matt,  xxviii.  18—      Two  only,  as  generally  necessary  tn 
Lukexxii  19,20.  salvation,  that  is  to  say.  Baptism,  and 
the  Supper  of  the  Lord. 


QuestioH. 

What  meanest   thou  by  this  word 
Sacrament  ? 

Answer. 

I  mean  an  outward  and  visible  sis-n  J"''"  "'•  '•  '• 
of  an  inward  and  spiritual  grace  given  John  vi.  53, 54. 
unto  us,  ordained  by  Christ  himself, 
as  a  means   whereby  we  receive   the 
same,  and  a  pledge  to  assure  us  thereof. 

Question. 

How   many   parts   are   there    in   a 
Sacrament  ? 

Answer. 
Two ;  the  outward  visible  sign,  and 
the  inward  spiritual  grace. 

Question. 

What  is  the  outward  visible  sign  or 
form  in  Baptism  ? 


Answer. 


I\Iatt.  xxviii.  9. 


Water  ;  wherein  the  person  is  bap-  acL  x?47.' 


liere  may  tend  to  the  propagation  of  the  Gospel,  the  cstabli-sh- 
ment  of  God's  kingdom  in  all  the  world,  aud  to  the  sulijection  of 
ourselves  to  the  rule  of  our  heavenly  Father. 

[III.]  Thr/  will  be  done  in  earth,  As  it  is  in  heaven.  In  the 
tldrd  petition  we  pray  that  we  and  all  men  may  keep  the  coui- 
inandments  and  do  the  whole  will  of  God. 

[IV.]  Give  tis  this  day  our  daily  hread.  In  the  fourth  peti- 
tion we  beseech  God  to  give  us  day  by  day  the  hread  we  need, 
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.]  Ayid  forgive  us  our  trespasses.  As  we  forgive  them  that 
trespass  against  us.  In  the  next  petition  we  ask  God  to  forgive 
us  those  trespasses  which  have  separated  ns  from  Him,  and  to 
restore  us  to  that  peace  which  by  our  actions  we  have  disturbed, 
even  as  we  forgive  our  bretliren,  and  renew  that  concord  which 
has  been  broken  by  our  quarrels. 

[VI.]  And  lead  us  not  into  temptation.  In  the  sixth  petition 
we  pray  for  the  protection  and  support  of  God  against  the 
assaults  of  the  Evil  one,  the  flesh,  and  the  world,  for  deliverance 
from  all  temptations. 

[VII.]  But  deliver  us  from  evil.  By  the  seventh  petition  we 
seek  deliverance  from  all  evil  temporal  and  spiritual,  and  for  the 
consummation  of  the  work  of  God  in  our  hearts  and  lives. 

Two  only,  as  generally  necessary  to  salvation~\  The  use  of 
the  word  "generally"  in  the  sense  of  "universally,"  may  be 
illustrated  by  the  two  places  in  which  it  is  to  be  found  in  the 
Holy  Bible.  The  first  is  in  2  Sam.  xvii.  11,  "  Therefore  I  counsel 
that  all  Israel  be  generally  gathered  unto  thee,  from  Dan  even 
to  Beersheba;"  the  expression  in  the  Vulgate  being  " universus 
Israel,"  and  the  LXX  ttSe  'In-pa-qK.  The  second  is  Jer.  xlviii. 
38,  "  There  shall  be  lamentation  generally  upon  all  the  house- 
tops of  Moab;"  where  the  Vulgate  reads  "super  omnia  tecta 
JHoab,"  and  the  LXX  eVl  TrdfTwp  tiov  dco^droiv  Mwd0.  So  also 
Bishop  Hooper  says,  "  Notwithstanding  that  God's  promises 
be  general,  unto  all  people  of  the  world,  yet  many  shall  be 
damned"  [Declaration  of  the  Ten  Commandments].  Bishop 
Latimer,  again,  says,  "The  promises  of  Christ  are  general ;  they 
pertain  to  all  mankind"  [Sermon  on  Parable  of  King's  Son], 
And,  lastly,  in  the  Prayer  for  the  Parliament  is  the  expression 
"  this  kingdom  in  general,"  which   cicai-ly  means  the  whole  of 


this  kingdom,  all  persons  therein.  There  are  probably  no  in- 
stances to  be  found  of  anj'  writer  in  the  sixteenth  or  seventeenth 
centuries  who  used  the  word  "  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  therefore 
declared  to  be  the  only  Sacraments  which  are  necessary  to  the 
salvation  of  all  persons ;  and,  by  impUeation,  "  those  five  com- 
monly called  Sacraments,  that  is  to  say.  Confirmation,  Penance, 
Orders,  Matrimony,  and  extreme  Unction"  [Article  25],  are 
necessary  only  for  particular  classes  of  persons.  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 
particular  number.  "As  for  the  number  of  them,"  says  the 
Homily  of  Common  Prayer  and  Sacraments,  "  if  they  should  be 
considered  according  to  the  exact  signification  of  a  sacrament, 
namely,  for  visible  signs  expressly  commanded  in  the  New 
Testament,  whcreunto  is  annexed  the  promise  of  free  forgiveness, 
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  S.icr.ament  may  be  attributed 
to  any  thing  whereby  an  holy  thing  is  signified.  In  which 
understanding  of  the  word,  the  ancient  writers  have  given  this 
name,  not  only  to  the  other  five  commonly  of  late  years  taken 
and  used  for  supplying  the  number  of  the  Sacraments,  but  also 
to  divers  and  sundry  other  ceremonies,  as  to  oil,  washing  of  feet, 
and  such  like;  not  meaning  thereby  to  repute  them  as  Sacra- 
ments in  the  same  signification  that  the  two  forenamed  Sacra- 
ments 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  Supper  are :  but  either  for  godly 
states  of  life,  necessary  in  Christ's  Church,  and  therefore  worthy 
to  be  set  forth  by  public  action  and  solemnity  by  the  ministry  of 
the  Church ;  or  else  juilged  to  be  such  ordinances  as  may  make 
for  the  instruction,  comfort,  and  e<Ufication  [i.e.  oiKo5ii/ii7)(rij] 
of  Christ's  Church." 

/  mean    an    outward   and   visible   sign"]      This    definition    is 
attributed  to  Peter  Lombard,  callpd  the  Master  of  the  Sentences, 

Kk 


250 


A  CATECHISM. 


John  i.  12.  13. 
Rom.  vi.  3,  4.  7. 

11.  i:i.  8. 
Acts  ii.  39. 


A:ls  ii.  38. 

\iii.  36,  37. 
Heb.  X.  22,  23. 


Matt.  \\\.  14. 
Gen.  .\»ii.  7.  12, 
13. 


Col.  ii.  II,  12. 
Deut.  xxix.  10 — 
15.24,25. 


Luke  xxii.  19. 
lleb.  ix.  2i3. 


tizecl  Li  the  Name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost. 

Question. 

What  is  the  iuward  and  spiritual 
grace  ? 

Aiistcer. 

A  death  unto  sin,  and  a  new  birth 
unto  righteousness  :  for  being  by 
nature  born  in  sin,  and  the  children  of 
\vi-ath,  we  are  hereby  made  the  children 
of  grace. 

Qiiesfion. 
"What  is  required  of  persons  to  be 
baptized  ? 

A»3iver. 

Repentance,  whereby  they  forsake 
sin;  and  Faith,  whereby  they  stedfastly 
believe  the  promises  of  God  made  to 
them  in  that  Sacrament. 

Queslion. 
"Why   then    are    Infants    baptized, 
when  by  reason  of  their   tender  age 
they  cannot  perform  them  ? 

Answer. 

Because  they  promise  them  both  by 
their  Sureties ;  m  hieh  promise,  when 
they  come  to  age,  themselves  are  bound 
to  perform. 

Question. 

WTiy  was  the  Sacrament  of  the 
Lord^s  Supper  ordained  ? 

Ansioer. 

For  the  continual  remembrance  of 
the   sacrifice   of  the   death  of  Christ, 


and  of  the  benefits  which  we  receive 
thereby. 

Question. 

Wliat  is  the  outward  part  or  sign  of 
the  Lord's  Supper  ? 

Answer. 

Bread  and  "Wine,  which  the  Lord  i  cor.  xi.  23-2« 
hath  commanded  to  be  received. 

Question. 
What  is  the  inward  part,  or  thing 

signified  ? 

Answer. 
The    Body   and   Blood   of    Christ,  J^iM.'ss.'i?. 
which  are  verily  and  indeed  taken  and 
received  by  the  faithful  in  the  Lord's 
Supper. 

Question. 

What  are  the  benefits  whereof  we 
are  partakers  thereby  ? 

Ayiswer. 

The  strencrthening  and  refreshing  of  p».  cIt.  15. 

1  1  1    -r.1       7         John  vi.  35. 51. 

our  souls  by  the  Body  and  Blood  of    ss,  se. 
Christ,  as  our  bodies  are  by  the  Bread 
and  Wine. 

Question. 

What  is  required  of  them  who  come 
to  the  Lord's  Supper  ? 

Ansiver. 

To    examine    themselves,    whether  i  cor.  xi.  2s. 

'    .  2  Cor.  vii.  ;;. 

they  repent  them  trvdy  of  theii'  former  Tit.  li.  11, 12. 

_     •'         '  *'  _  Heb.  X.  21,  22. 

sins,  stedfastly   purposing   to   lead   ^  j,°''' '^.J^'t. 
new  life  :  have  a  lively  faith  in  God's  '  cor.  v.  ?, ». 

'  ^  xiu.  3—8.  13. 

mercy  through  Christ,  with  a  thankfid 
remembrance  of  his  death ;  and  be  in 
charity  with  all  men. 


^  Tlie  Curate  of  every  Farish  shall  diUgenlli/  upon  Sundays  and  Holy-days,  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. 

*i  And  all  Fathers,  Mothers,  Masters,  and  Dames,  shall  cause  their  Children,  Servants,  and 
Apprentices,  {which  have  not  learned  their  Catechism,)  to  come  to  the  Church  at  the  time 
appointed,  and  obediently  to  hear,  and  be  ordered  ly  the  Curate,  until  such  time  as  they  hare 
learned  all  that  is  here  appointed  for  them  to  learn. 

1  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  aho  can  answer  to  the  other 
Questions  of  this  short  Catechism ;  they  shall  be  brought  to  the  Sishop.  And  every  one  shall 
have  a  Godfather,  or  a  Godmother,  as  a  Witness  of  their  Confirmation. 

T  And  whensoever  the  Sishop  shall  give  knowledge  for  Children  to  be  brought  unto  him  for  their 
Confirmation,  the  Curate  of  every  Parish  shall  either  bring,  or  send  in  writing,  with  his  hand 
subscribed  thereunto,  the  names  of  all  sucli  persons  ivilhin  fiis  Parish,  as  he  shall  think  fit  to 
be  presented  to  the  Bishop  to  be  confirmed.  And,  if  the  Bishop  approve  of  them,  he  shall 
confirm  them  in  manner  following. 


in  the  hvelfth  century.  The  Homily  just  quoted  (written  about 
1562)  says,  "  the  connnon  description  of  a  Sacrament,  which  is, 
tliat  it  is  a  visible  sign  of  an  invisible  grace."  The  somewhat 
involved  fonn  of  this  answer  may  be  made  clearer  by  a  para- 
phrase, as  follows:  —  "I  mean  an  outward  and  visible  sig:n 
(ordained  by  Christ  Himself)  of  an  inward  and  spiritual  grace 
given  unto  us.     This  outward  sign  was  ordained  by  Christ,  first. 


as  a  me.ans  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  fi-om  the  sign  which  Christ 
has  ordained.  For  expositions  of  the  doctrine  of  the  Sacra- 
ments, sec  the  Introductions  to,  and  Notes  on,  the  Otlices  for 
Holy  Baptism  and  the  Holy  Communicn. 


25] 


AN 


INTRODUCTION  TO  THE  CONFIUMATION  OFFICE. 


Fkom  tho  earliest  ages  of  tte  Christian  Cliui'ch,  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  Chris- 
tians been  ordinarily  permitted  by  the  Church  to  partake  of  the 
Holy  Communion  uutil  after  they  had  been  confirmed. 

The  rite  appears  to  have  been  administered  at  first  by  an 
Apostle  or  Bishop  laying  his  hands  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.  John  went  down  to  Samaria  to 
lay  their  hands  on  those  who  had  been  baptized  by  the  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  the  Ephesian  disciples  of  St.  John  tho 
Baptist  as  soon  as  they  had  been  "  baptized  in  the  name  of  the 
Lord  Jesus"  [Acts  xi.x.  6].  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  addi- 
tion 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  the 
administration  of  it  to  the  Ephesians,  appears  also  to  have  a 
p.arallel  in  that  which  he  expressed  to  the  Roman  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  be  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  wheu 
in  the  Epistle  to  the  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  Sealing,  as  when  St.  Paul 
writes  to  the  Eiihesians,  "  After  that  ye  believed  in  Christ,  ye 
were  sealed  with  that  Holy  Spirit  of  promise,  which  is  the  earnest 
of  our  inheritance"  [Eph.  i.  13,  14]  :  or,  "Grieve  not  the  Holy 
Spirit,  whereby  ye  are  sealed  unto  the  day  of  redemption"  [Eph. 
iv.  30]  :  or,  again,  "  He  which  stablisheth  us  with  you  in  Christ, 
and  hath  anointed  us,  is  God;  Who  hath  also  sealed  us,  and  given 
the  earnest  of  the  Spirit  in  our  hearts"  [2  Cor.  i.  21].  There 
seems  also  to  be  a  reference  to  the  same  ordinance  in  the  words, 
"  The  foundation  of  God  standeth  sure,  having  this  seal,  The  Lord 
Unoweth  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  sealing  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,  "  For  Him  hath 
God  the  Father  sealed"  [John  vi.  27].  As  all  grace  flows  down 
from  the  Father  to  the  members  of  Christ  through  Christ  their 
Head,  so  from  Him  to  Whom  the  Father  "gave  not  the  Spirit  by 
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, 
which  is  so  conservative  of  Scriptural  terms  and  language,  still 
retains  the  name  of  the  Seal  of  the  Gift  of  the  Holy  Ghost,  as 
that  of  tho  ordinance  which  the  Western  Church  calls  Con- 
firmation. 

K 


The  rite  is  also  called  "tho  Unction"  or  "Anointing,"  in  the 
New  Testament,  and  in  this  case  also  the  name  is  clearly  con- 
nected with  our  Lord,  the  Christ  or  Anointed  One  :  the  "  holy 
Child  Jesus,  AVhom  Thou  hast  anointed'  of  Acts  iv.  27,  and  of 
Whom  St.  Peter  said,  "how  God  anointed  Je?us  of  Nazareth 
with  the  Holy  Ghost,  and  with  power"  [Acts  x.  38].  In  a  pas- 
sage 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  should  teach  you :  but  as  the  same  anointiug  teacheth 
you  of  all  tilings,  and  is  truth,  and  is  no  He,  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  illumina- 
tion at  once  connect  themselves  with  those  of  our  Lord  respecting 
the  Holy  Ghost  the  Comforter,  "  He  shall  teach  you  all  things" 
[John  xiv.  26]. 

The  familiar  name  by  which  this  rite  is  knowm  in  the  Western 
Church  appears  first  in  the  wTitings  of  St.  Ambrose,—"  Ye  have 

received  the  spiritual  seal God  the  Father  hath  signed 

you,  Clu-ist  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"  [Ambros.  de  Myst.  vii.  43].  By  the  time  of  St. 
Gregory,  the  name  seems  to  have  been  commonly  estabhshed, 
although  it  still  continued  to  be  called  "signaculum"  and 
"  clirisma." 

In  the  early  Church,  when  Baptism  was  publicly  administered 
at  special  seasons,  and  in  the  presence  of  the  Bishop,  the  baptized 
were  confirmed  immediately  on  leaving  the  font.  In  his  Treatise 
concerning  Baptism,  TertuUian  says :  "  After  this,  having  come 
out  from  the  bath,  we  are  anointed  thoroughly  with  a  blessed 

unction Next  to  this,  the  haud  is  laid  upon  us,  calling 

upon,  and  inviting  the  Holy  Spirit,  through  the  blessing"  [Tert. 
de  Bapt.  vii.  viii.].  St.  Cyprian  wi-ites,  in  his  famous  seveutietli 
Epistle,  "  Anointed  also  must  be  of  necessity  he  who  is  baptized, 
that  having  received  the  chrism,  that  is,  unction,  he  may  be  tho 
anointed  of  God,  and  have  within  him  the  grace  of  Christ" 
[Ep.  Ixx.  3].  Again,  expounding  the  passage  in  the  Acts  respect- 
ing the  Confirmation  of  the  Samaritans  by  St.  Peter  and  St. 
John,  he  says,  "  Wliich  now  also  is  done  among  us,  those  baptized 
in  the  Church  being  brought  to  the  Bishops  of  the  Church,  and 
by  our  prayer,  and  laying  on  of  hands,  they  receive  the  Holy 
Ghost,  and  are  perfected  with  the  seal  of  the  Lord"  [Ep. 
Ixxiii.  8].  Some  passages  in  which  St.  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  the  days  of  Moses,  the  Spirit  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"  [Catech.  Lect.  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  Rubric  which  follows  the 
Baptism:  — 

"  Ponfifex  vera  redit  in  sacrarium  erpectans,  ut  cum  vestili 
fnervnt   infantes,    conjirmet  eos.      Qui   elinm    non   prohihcntur 

K  2 


252 


AN  INTRODUCTION  TO  THE  CONFIRMATION  OFFICE. 


lactari  ante  sacram  Communionem,  si  necesse  fuerit.  Jndud 
vera,  ordinanlur  per  ordinem  sicut  scripti  sunt.  Et  infantes 
quidem  in  brackii-s  dextris  teneniur :  majores  vera  pedem  ponunt 
super  pedem  palrini  siii.  Deinde  Schola  jussa  facit  Lelaniam 
quinam  ad  fontes,  Pontifex  vera  veniens  ad  infantes,  tenente 
Archidiacono  chrisma,  invoJutis  scapuVis  et  bracMis  ex  panno 
lineo,  et  levata  mana  sua  super  capita  omnium  dlcit.  Omni- 
potens  sempiternt?  Deus,  qui  regeuerare  dignatus  cs  .  .  .  .  [As  in 
the  riglit-liiiutl  column  in  the  Office  beyond.] 

"  Et  interroganlibus  Diaconibus  nomina  singulorum,  Pontifex 
tincto  pollice  in  c/irismate,  facit  crucem  in  f route  nnitis,  similiter 
per  omnes  sintfillalim,"  [Menai-d's  Sac.  Greg.  73.] 

In  later  days.  Baptism  and  Confirmation  were  separated,  the 
latter  being  administered,  as  now,  by  tlie  Bishop,  in  periodical 
visits  to  the  greater  churches :  but  the  form  of  the  rite  has  varied 
very  little  since  the  days  of  St.  Gregory.  Bede  narrates  of  St. 
Cuthbert  [a.d.  686],  that  he  used  to  go  round  his  diocese  boun- 
tifully distributing  counsels  of  salvation,  "  as  well  as  laying  his 
hands  on  the  lately  baptized,  that  they  might  receive  the  grace  of 
the  Holy  Ghost"  [Life  of  St.  Cuthbert,  xxi.'^.]  ;  and  from  a 
period  very  little  later,  a  Pontifical  has  come  down  to  us  which 
belonged  to  Egbert,  Archbishop  of  York,  and  which  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  Mediajval  Church,  from  wliich  our  own  is  directly 
derived. 


§  The  Use  of  Torlc.     Circ.  a.d.  700. 

"  The  Confirmation  of  men,  to  be  spoken  by  a  Bishop. 
"Sow  he  ought  to  Confirm. 

"  Almighty,  everlasting  God,  who  hast  vouchsafed  to  regenerate 
this  Thy  servant  with  water  and  the  Holy  Ghost,  and  Who  hast 
given  unto  him  remission  of  all  his  sins,  pour  into  him,  0  Lord, 
the  sevenfold  Spirit,  Thine  holy  Comforter,  irom  heaven.  Amen. 
Give  him  the  Spirit  of  wisdom  and  understanding.  Amen.  The 
Spirit  of  counsel  and  strength.  Amen.  The  Spirit  of  knowledge 
and  piety.  Amen.  Fill  him  with  the  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. 

"Sere  he  ought  to  put  the  chrism  on  the  forehead  of  the  man, 
and  sat/ — 

**  Receive  the  sign  of  the  holy  cross,  by  the  chrism  of  salvation, 
in  Jesus  Christ  unto  eternal  life.     Amen. 

**  The  Lord  be  with  you. 

*'  And  with  thy  Spirit. 

"  The  peace  and  blessing  of  the  Lord  be  ever  with  thee.  And 
with  thy  Spirit. 

"  Afterwards,  he  ought  to  read  this  prayei — 

"  God  the  Father,  and  the  Son,  and  the  Holy  Ghost,  confirm 
thee,  that  thou  mayest  have  eternal  life  ;  and  thou  shalt  live  for 
ever.  So  thus  let  every  man  be  blessed  that  foarcth  the  Lord. 
The  Lord  from  out  of  Sion  bless  thee,  and  mayest  thou  see  the 
tilings  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  t!ie 
forehead]. 

"  O  God,  who  gavest  the  Holy  Ghost  to  Thy  Apostles,  and 
willedst  Him  to  be  given  to  tlie  rest  of  the  faithful  by  them  and 
their  successors,  look  favourably  upon  our  hnnilile  service,  and 
grant  unto  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  inhabiting  them.     Through. 

"  Then  they  are  to  be  communicated  of  the  sacrifice. 

"  The  episcopal  benediction  follows. 

."  God  Almighty,  who  created  all  things  out  of  nothing,  bless 
J  ou,  and  grant  you  in  baptism  and  in  confirmation  remission  of 
h11  sins.     Amen. 

"  And  may  He  who  gave  the  Holv  Ghost  in  fierv  tongues  to 


His  disciples,  enlighten  your  hearts  by  His  own  enlightouing,  and 
duly  kindle  them  to  the  love  of  Himself.     Amen. 

"  So  that,  being  cleansed  from  all  f  ices,  defended  by  His  own 
assistance  from  all  adversities,  we  may  be  worthy  to  be  made  Hi.< 
temple.     Amen. 

"  May  He  who  created  you  guard  you  from  all  imminent  evils, 
and  defend  you  from  all  wickedness.     Amen. 

"  Which  He  Himself.     Amen.     The  blessing.     Amen. 

*•  Another  blessing  at  mass,  after  confirmation — 

"  Pour  forth,  0  Lord,  we  pray  Thee,  Thy  b.eavenly  blessing  upon 
these  Thy  servants,  and  Tliine  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,  dilfused  by  the  Holy  Ghost,  abound  in  them, 
which  covers  and  overcomes  every  mnltitude  of  sins.     Amen. 

"  Protect  them  with  divine  protection,  that  all  sins  may  flee 
from  them ;  and  may  they  always  study  to  fulfil  Thy  command- 
ments.    Amen. 

"  Rest  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  show  how  little  substantial  variation  there  has  been  iu  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  chrism  on  various  parts  of  the  body,  and  the  words,  "The 
Seal  of  the  gift  of  the  Holy  Ghost.  Amen."  The  modern  Roman 
is  almost  identical  with  the  ancient  use  of  Salisliury. 

The  imposition  of  hands  was  undoubtedly  the  principal  cere- 
mony of  Confirmation  in  Apostolic  times,  and  cannot  be  regnvded 
othenvise  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. 
Tet,  in  mediajval  times  (as  in  the  modern  Latin  Church),  con- 
signation with  chrism,  and  the  blow  on  the  check,  were  the  only 
ways  in  which  the  Bishop's  hand  came  into  actual  contact  with 
the  head  of  the  candidate ;  and  what  was  called  imposition  of 
hands,  was  an  elevation  of  his  hands  in  an  attitude  of  benedic- 
tion, spreading  them  abroad  towards  the  persons  kneeling  before 
him.  A  somewhat  similar  custom  has  been  adopted  by  modem 
English  bishops,  who  lay  their  hands  on  each  child  successively, 
and  then  say  the  words,  "  Defend,  O  Lord,"  &c.,  over  the  whole 
collectively  with  hands  outstretched.  Vet  the  actual  laying  on 
of  hands  is  perfectly  efl'ected  iu  the  latter  ca.se,  and  it  is  certain 
that  the  words  are  not  an  essential  part  of  the  rite  '.  The  words 
of  the  English  Rubric,  however,  plainly  direct  that  the  words 
shall  be  uttered  over  each  child  while  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  pei-son  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  the  strictest  form  of  defini- 
tion, a  Sacrament.  Oar  Lord  did  indeed  ordain  "the  outward 
and  visible  sign"  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,  iu  its  fullest  Chris- 
tian phase,  was  not  administered  before  the  Day  of  Pentecost,  it 
can  scarcely  be  supposed  that  such  was  the  case.  Although,  how- 
ever, not  a  Sacrament  in  the  strictest  sense.  Confirmation  un- 
doubtedly conveys  grace,  and  the  grace  is  conveyed  by  the  out- 
ward sign.  Accordingly  Bishop  Cosin  writes,  "  The  nature  of  this 
holy  Sacrament  (for  so  we  need  not  fear  to  call  it  in  a  right  sen.;e) 
nill  be  more  easily  understood  .  .  .  ."  [Works,  v.  143],  giving  it 


'  One  of  the  oldest  Bishops  in  the  Church  of  England  confirmed  I2,5C4 
persons  during  the  summer  of  ISOS.  To  s.iy  the  words  over  cicli  sever-illy 
in  such  a  multitude  seems  almost  impossible. 


AN  INTRODUCTION  TO  THE  C0NFIR:\IATI0N  OFFICE. 


253 


the  sacred  title  in  a  suboriliiiate  sense,  as  an  outward  and  visible 
sign  of  an  inward  and  spiritual  grace  indeed,  but  not  kno^vn  to  be 
certainly  of  Christ's  Institution,  uor  "  generally  necessary  for 
salvation." 

§   The  'Effect  of  Conjirmation, 

The  outward  sign  of  Confirmation  is  the  same  as  that  of  Ordi- 
nation, the  laying  on  of  hands  by  a  Bishop;  and  this  fact 
suggests  that  there  is  some  analogy  between  the  two  rites.  Con- 
firmation 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  refers  when  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  which  the  Christian,  whose  sins 
were  all  forgiven  in  Baptism,  receives  a  further  measure  of 
strength,  enabling  him  to  stand  against  the  temptations  whicli 
assail  maturer  life.  Thus,  although  Baptism  is  a  perfect  Sacra- 
ment, conveying  forgiveness  of  sin,  and  giving  a  new  nature 
through  the  union  which  it  efl'ects  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  tliat  he  be- 
comes competent  to  take  part  in  the  highest  of  Christian  ordi- 
nances. And  thus,  as  grace  for  the  work  of  the  ministry  is  given 
by  the  laying  on  of  bauds  in  Ordination, — the  ordained  person 
being  placed  in  a  diflcrent  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  whieli  he  was  not  previously  qualified. 

The  value  of  this  holy  ordinance  as  a  means  of  grace,  and  its 
relation  to  Baptism,  are  plainly  and  beautifully  set  forth  in  these 
words,  taken  from  a  book  of  Homilies  written  before  the  Reforma- 
tion, and  here  transcribed  from  Fothergill's  MS.  Annotations  on 
the  Prayer  Book,  preserved  in  York  Minster  Library  : — "  In 
Baptism  he  was  born  again  sjiiritually  to  live,  in  Confirmation  he 
is  made  bold  to  fight.  There  he  received  remission  of  sin,  here 
he  reeeiveth  increase  of  grace.  There  the  Spirit  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  king- 
dom :  in  Confirmation  God  shall  give  him  His  Holy  Spirit  to  be 
liis  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  caUed  and  chosen  to  be  one  of  God's  soldiers,  and  had  his 
white  coat  of  innoconcy  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  frequently 
that  it  may  be  within  the  reach  of  every  one.  The  Sh^tieth 
Canon  enjoins  that  it  shall  be  performed  every  third  year,  as 
follows  : — 

Canon  GO. 
"  Conjirmation  to  he  performed  once  in  three  Years. 
"  Forasmuch  as  it  hath  been  a  solenm,  ancient,  and  laudable 


custom  in  the  Church  of  God,  continued  from  the  Apostles'  times, 
that  all  Bishops  should  lay  their  hands  ujmn  children  baptized, 
and  instructed  in  the  Catechism  of  Christian  Religion,  praying 
over  them,  and  blessing  them,  which  we  commonly  caU  Con- 
firmalion,  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 
Suflr'agan,  in  his  accustomed  visitation,  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  that  duty  of  Confirmation  the  next  year 
after,  as  he  may  conveniently." 

But  there  are  few  dioceses  in  England  in  which  the  Bishop 
does  not  now  find  it  necessary  to  hold  Confirmations  more  fre- 
quently ^. 

The  age  at  which  children  are  to  be  presented  to  the  Bishop  is 
not  explicitly  ordered  by  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  acquaintance  with  the 
principles  of  faith  and  duty  '. 

Canon  61. 
"  Ministers  to  prepare  Children  for  Conjirmation. 

"  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  faitli, 
according  to  the  Catechism  in  the  said  Book  contained.  And 
wlien  tlie  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  a.-: 
soon  as  this  age  of  intelligence  has  been  attained,  cliildren  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  mav 
also  be  added  that  the  112th  Canon  requires  all  persons  to  become 
commuuicants  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  for- 
bidden to  communicate  by  one  of  Queen  Elizabeth's  Injunctions  : 
the  time  for  Confirmation,  as  intended  by  those  who  framed  our 
present  Office,  appears  therefore  to  have  been  from  twelve  to 
sLxteeu  years  of  age,  according  to  the  development  of  intelligence 
on  the  one  hand,  and  the  opportunities  oQ'ered,  on  the  other,  for 
coming  to  the  ordinance.  Yet  the  principle  of  the  ordinance 
seems  to  suggest,  that  an  oarlier  age  even  than  twelve  might 
often  be  adopted  with  great  spiritual  advantage  to  those  wdio 
thus  receive  the  grace  of  God  to  protect  them  against  tempta- 
tion. 


'  Fothergill's  MSS.,  xi.  F  9,  p.  19.  The  first  part  of  this  quotation 
seems  to  be  from  Melchiades,  Epist.  ad  Hisp.  in  med.,  but  Fothergill 
appears  to  have  uken  it  from  a  book  of  English  Honiilies  similar  to  the 
Liber  Festivalis. 


2  It  is  to  be  feared  that  Confirmations  were  very  much  neglected  by  the 
Bishops  from  the  Reformation  until  modern  times.  Bishop  Cosin  has  a 
note  which  shows  that  a  loose  practice  of  mediaeval  times  prevailed  even  in 
the  seventeenth  century:  "The  place  whereunto  the  children  sliall  be 
brought  for  their  confirmation  is  left  to  the  appointment  of  the  Bishop.  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  commonly  taken,  to  confinn 
children  in  the  streets,  in  the  highways,  and  in  the  common  fields,  without 
any  sacred  solemnity."  [Works,  v.  522.]  This  seems  to  show  that  the 
canonical  periods  of  Confirmation  were  not  observed,  but  any  chance  occa- 
sion taken  advantage  of  by  the  people. 

3  A  similar  rule  was  enjoined  by  the  Council  of  Trent.  See  Catechism  ol 
Council  of  Trent,  chap,  iii.,  quest.  7.  The  time  there  marked  out  for  Con- 
firmation is  between  seven  and  twelve  years  of  age. 


254 


THE 


OHDER  OF  CONFIRMATION, 

OR  LAYING  ON  OF  HANDS  UPON  THOSE  THAT  ARE 
BAPTIZED  AND  COME  TO  YEARS  OF  DISCRETION. 


Acts  viii.  14. 
xix.  6. 


IT  Upon  ihe  day  appointed,  all  that  are  to  le 
then  confirmed,  being  placed,  and  standing 
in  order,  before  the  Bishop ;  he  (or  some 
other  Minister  appointed  hy  him)  shall  read 
this  Freface  follotoing . 

\0  the  end  that  Confirmation  may 
be  ministered  to  the  more  edify- 
ing of  such  as  shall  receive  itj  the 
Chm-ch  hath  thought  good  to  order, 
That  none  hereafter  shall  be  Confirmedj 


T' 


CONFIRM  Alio  —  "- 

PUERORUM  ET  ALIORUM  BAPTIZATORUM. 


IT  To  the  end  that  confirmation  mag  le  minis-  Rubric  in  Com- 
tered  to  the  more  edifying  of  such  as  shall      jjook  ot  1549. 
receive  it,  {according  to  St.  FauVs  doctrine, 
who  teacheth  that  all  things  should  be  done 
in  the  church  to  the  edification  of  the  same,) 
it  is  thought  good  that  none  hereafter  shall 


THE  ORDER  OF  CONFIRMATION. 

Previously  to  the  last  revision  of  the  Prayer  Book,  in  16G1, 
Confinnation  was  preceded  by  such  questions  from  the  Catecliism 
as  the  Bisliop  saw  fit  to  ask,  or  to  cause  to  be  asked.  The  Ver- 
sicles  and  Collect  followed,  without  any  address  or  other  ques- 
tions intervening,  and  then  the  act  of  confirmation.  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  shown  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  prepared  for  the 
Revision  Committee  of  1661.  He  altered  the  title  to  its  present 
form  from  the  sub-heading,  "  Confinr.ation,  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  ly  Sishop  Cosin. 
"  ^  Upon  ihe  day  appointed,  after  Morning  or  J^vening 
Prayer  it  ended,  the  Bishop  shall  go  to  the  Lord's  Table, 
and  all  that  are  to  be  then  confirmed  being  placed,  and 
standing  in  order  before  him  near  unto  the  same,  he,  or  his 
chaplain,  or  some  other  Minister  appointed  by  Mm,  shall  read 
this  preface  following. 

"  To  the  end  that  Confirmation,  &c.  [_as  before  ihe  Catechism 
usque  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 


bound  to  do  all  these  things  which  your  Godfathers  and  God- 
mothers then  undertook  for  you  ? 

**  And  every  one  shall  audibly  answer, 
"I  do. 

"  Minister. 
"  Dost  thou  renounce  the  devil  and  all  his  works,  the  vain 
pomp  and  glory  of  the  world,  with  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  yon  believe  in  God  the  Father  Almighty,  &c.  [_as  in  Publio 
Baptism  usque  ad}  grace  so  to  do '  ? 

"  Minister,  or  the  Bishop. 

"  Almighty  God,  AVho  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. 

"  %  Then  shall  they  all  kneel,  and  the  Bishop  standing  at  the 
LorSs  Table  shall  proceed,  and  say," — 
[Then  follow  the  Versicles  and  the  Collect.] 

"  \  Then  shall  the  Chaplain  or  Curate  of  the  place  read  the 

Epistle — 

"  Acts  viii.  t>.  12  to  the  18  v. 


»  There  appears  to  have  been  some  confusion  in  Cosin's  mind,  wlion  ha 
wrote  this,  between  the  Office  for  Public  Baptism  and  the  Catechism,  in 
which  are  the  words,  "  I  pray  unto  God  to  give  nie  His  gr.-we,  that  I  may 
I    continue  in  the  same  unto  my  Ute's  end." 


THE  ORDER  OF  CONFIRMATION. 


2o5 


Deut.  vl.  7. 
Ps.  Ixxviii.  1- 


but  such  as  can  say  the  Creed,  the 
Lord^s  Prayer,  and  the  Ten  Command- 
ments; and  can  also  answer  to  such 
other  Questions,  as  in  the  short  Cate- 
chism are  contained  :  which  order  is 
very  convenient  to  be  ohserved ;  to  the 
end  that  children,  being  now  come  to 
the  years  of  discretion,  and  having 
learned  what  their  Godfathers  and 
Godmothers  promised  for  them  in 
Baptism,  they  may  themselves,  with 
their  own  mouth  and  consent,  openly 
before  the  Chixreh,  ratify  and  confirm 
the  same;  and  also  promise,  that  by 
the  grace  of  God  they  will  evermore 
endeavour  themselves  faithfully  to  ob- 
serve such  things,  as  they,  by  their 
own  confession,  have  assented  unto. 


he  cotifirmed  hut  such  as  can  sat/t  in  their 
mother  tongue,  the  articles  of  the  faith,  the 
Lord's  Praifcr,  and  the  Ten  Commandments, 
and  can  also  answer  to  such  questions  of 
this  short  catechism  as  the  hishop  (or  such 
as  he  shall  appoint)  shall,  by  his  discretion, 
appose  them  in.  And  this  order  is  most 
convenient  to  he  ohserved  for  divers  conside- 
rations. 

^  First,  because  that  ivhen  children  come  to  the 
years  of  discretion,  and  have  learned  what 
their  godfathers  and  godmothers  promised 
for  them  in  baptism,  they  may  then  them- 
selves, with  their  own  mouth,  and  with  their 
own  consent,  openly  before  the  church,  ratify  [ratify  and  con- 
and  confess   the  same ;  and   also  promise  ' 

that,  by  the  grace  of  Ood,  they  will  ever- 
more endeavour  themselves  faithfully  to  ob- 
serve and  heep  such  things  as  they,  by  their 
own  mouth  and  confession,  have  assented 
nnto. 

T  Secondly,  forasmuch  as  confirmation  is  minis- 
tered to  them  that  be  baptized,  that,  by  im- 
position of  hands  and  prayer,  they  may 
receive  strength  and  defence  against  all 
temptations  to  sin,  and  the  assaults  of  the 
world  and  the  devil,  it  is  most  meet  to  be 
ministered  when  children  come  to  that  age, 
that  partly  by  the  frailty  of  their  otvnfiesh, 
partly  by  the  assaults  of  the  world  and  the 

devil,  they  begin  to  be  in  danger  to  fall  into  [miomndnjkindt 

of  sin,  1652.1 
sm. 

IT  Thirdly,  for  that  it  is  agreeable  with  the  usage 
of  the  church  in  times  past,  whereby  it  was 
ordained  that  confirmation  should  he  minis- 
tered to  them  that  were  of  perfect  age,  that 
they,  being  instructed  in  Christ's  religion, 
should  openly  profess  their  own  faith,  and 
promise  to  be  obedient  unto  the  will  of  Ood. 

\  And  that  no  man  shall  think  that  any  detri- 
ment shall  come  to  children,  by  deferring  of 
their  confirmation,  he  shall  hnow  for  truth 
that  it  is  certain,  by  Ood's  word,  that 
children  being  baptized  (if  they  depart  out  rjg,,^  ^^  ,f,i„„g 
of  this  life  in  their  infancy)  are  undoubtedly      necessary  for 

J  their  saltation, 

saved.  and  be,  1552.] 


"  And  the  Gospel — 
"  St.  Luke  ii.  v.  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  he  seen  that  the  present  question  asked  by  the  Bishop,  "  Do 
ye  here,**  &c.,  is  the  last  relic  of  the  piiblic  catechizing  which 
was  introduced  into  the  Confirmation  Service  at  the  Reforma- 
tion '.  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  hereafter  he  confirmed,  but  such  as,"  in  the  first 
paragraph,  he  had  written,  "  the  ministers  of  the  several  parishes 


*  The  idea  of  introducing  a  Catechism  into  the  Confirmation  Service 
appears  to  have  been  taken  from  Archbishop  Hermann's  "Consultation." 
For  some  notice  of  that  provided  by  him  for  the  purpose,  see  the  Introduc- 
tion to  the  Catechism. 


having  first  instructed  and  examined  them  in  the  Catechism  fol- 
lowing, and  shall  certify  and  undertake  for  them,  that  they  can 
say  in  their  mother  tongue,"  &c.  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  fh-st  of  the  questions 
which  he  proposed :  in  answering  which  the  Candidates  do  still 
implicitly  renew  their  baptismal  vows. 

The  Latin  in  the  right-hand  page  beyond  represents  the  Con- 
firmation Office  as  it  stood  in  the  old  Manuals  and  Pontificals  of 
the  Church  of  England  before  the  Ecformation  :  the  portion  now 
discontinued  being  enclosed  within  brackets. 

ratify  and  confirm^  It  will  be  observed  that  this  originally 
stood  "  ratify  and  confess,"  the  word  "  confess "  being  used  in 
the  sense  now  more  commonly  expressed  by  the  cognate  word 
"profess."  The  alteration  was  made  in  1552,  and  seems  to  have 
been  introduced  out  of  pure  love  for  a  synonym.  The  phrase 
was  adopted  by  Cosin  in  the  subsequent  question  asked  by  the 


S56 


THE  ORDER  OF  CONFIRMATION. 


Dput.  xxix.  9— 

13. 
A  Chron.  xxxiv. 

3U— 32. 


Exod.  xxiv.  3.  7. 
Deut.  xxvi.  17, 


Pt.  cxxiv.  8. 


Ps.  cxxi.  1,  2. 


^   Then  shall  the  Bishop  say, 

kO  ye  liere,  in  the  presence  of  God^ 
and  of  this  congregation,  renew 
the  solemn  promise  and  vow  that  was 
made  in  your  name  at  your  Baptism  ; 
ratif^■ing  and  confirming  the  same  in 
your  own  persons,  and  acknowledging 
yourselves  bound  to  believe,  and  to  do, 
all  those  things,  which  your  Godfathers 
and  Godmothers  then  imdertook  for 
you? 

IT  And  every  one  shall  audilly  answer, 

I  do. 


The  Sishop. 

UR  help  is  in  the  Name  of  the 
Lord  j 

Ansirer, 

"Who  hath  made  heaven  and  earth. 


o 


D 


OETH  that  please  tlie,  then,  and  icaje'<  transi. 

of  Herman's 


doest  thou  allowe  it,  and  wilte 
thou  continue  in  the  same,  that  thy 
godfathers  promised  and  professed  in 
thy  name  at  holy  baptisme,  when  in  thj- 
steede  thei  renounced  Satan,  and  the 
world,  and  bound  the  to  Christe  and  to 
His  congregation,  that  thou  shoiddest 
be  thorowlie  obedient  to  the  Gospel  ? 
Ansiver.  I  allowe  these  things,  and  by 
the  healpe  of  our  Lorde  Jesus  Christ  I 
wyl  continue  in  the  same  imto  thende. 

In  primis  dicat  JSpiscopits, 

ADJUTORIUM   nostrum    in  no- 
mine Domini. 

Qui  fecit  coelum  et  terram. 


Consultation, 
A.D.  IM?.] 


Salisbury  Use. 


Bishop,  and  its  exact  force  may  be  determined  by  a  parallel 
passage  in  tlie  Declaration  prefixed  to  the  XXXIX  Articles,  in 
which  the  King  is  made  to  say,  "...  the  Articles  .  .  .  which 
we  do  therefore  ratify  and  confirm  .  .  ."  This  declaration  was 
first  issued  by  Charles  I.  some  time  between  June  26th  and 
January  20th,  1627-8.  It  was  just  at  this  time  that  Cosin  was 
60  much  in  the  King's  confidence  as  to  he  commissioned  to  draw 
up  the  "Private  Devotions"  for  his  Majesty's  use;  and  it  is  not 
improbable  that  the  Declaration  itself  was  also  drawn  up  by 
Cosin. 

The  use  of  the  expression  "ratify  and  confirm"  being  thus 
illustrated,  it  may  be  added  that  the  ratification  and  confirmation 
spoken  of  is  thai  of  the  Saptismal  vows.  The  confirmation  of 
the  Baptism  itself,  and  therefore  of  the  baptized  person,  is  a 
wholly  distinct  thing,  performed  by  the  Bishop,  and  having  no 
essential  connexion  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  mis- 
apprehension of  the  nature  of  Confii*matiou.  A  person  is  spi- 
ritually competent  to  receive  Confirmation  who  has  been  bap- 
tized in  private,  or  even  by  a  layman  :  and  for  whom  no  Bap- 
tismal vows  have  ever  been  made. 

endeavour  themselves']  This  reflective  form  of  the  verb  "en- 
deavour "  has  passed  out  of  ordinary  use.  It  occurs,  liowever, 
five  times  in  the  Prayer  Book,  and  also  in  the  fourth  clause  of 
tlie  Elizabethan  Act  of  Uniformity.  The  other  places  where  it  is 
used  in  tlie  Prayer  Book  are  the  Collect  for  the  second  Sunday 
after  Kaster,  in  two  Answers  made  by  Deacons  and  Priests 
respectively  at  tlieir  Ordination,  and  in  the  last  clause  but  one  of 
the  Exh'irtation  to  those  about  to  be  ordained  priests.  Other 
illustrations  of  its  use  abound  in  the  writings  of  the  period,  as 
when  in  the  first  part  of  the  Homily  against  Contention  [a.d. 
1547]  it  is  said,  "  Let  us  endeavour  ourselves  to  fulfil  St.  Paul's 
joy ;"  and  in  Udall's  translation  of  the  paraphrase  of  Erasmus 
[a.d.  1518],  "  Those  servants  ....  do  still  endeavour  them- 
selves to  do  their  office  "  [Mark,  fol.  87]  ;  and  again,  "  Endeavour 
yourselves  em-nestly  to  be  sudi  as  ve  would  be  taken  for  "  [Luke, 
fol.  112]. 

Tlie  MS.  of  a  Confirmation  address  in  Bishop  Cosin's  own 
handwriting  is  inserted  between  the  leaves  of  the  Office  in  his 
Durham  Prayer  Book.  He  appears  to  have  used  it  before  the 
Preface,  "  To  the  end  therefore,  &c.,"  being  WTitten  at  the  close 
OS   its   continuation.     This    address   wdl    be  found   printed   at 


J).  526  of  the  fifth  volume  of  his  works,  and  also  in  NichoUs' 
additional  notes ;  but  in  neither  of  them  have  the  Editors  taken 
any  notice  of  tlie  indication  aflbrded  by  the  MS.  respecting  the 
manner  in  which  the  Bishop's  address  and  the  "  preface  "  were 
-  intended  by  Cosin  to  be  connected  together.  In  adopting  this 
Prefiitory  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 "  respecting  confirmation  in  its 
relation  to  themselves  and  those  about  to  receive  it.  An  "  ad- 
monition "  is  also  directed  in  a  pontifical  of  the  Church  of  Cata- 
lonia [see  Martene  I.  i.  18,  for  both],  and  it  is  probable  that  it 
formed  part  of  the  ancient  Gallican  rite. 

I  do~\  This  short  answer,  taken  in  connexion  with  the  question 
to  which  it  is  a  reply,  contains,  as  has  been  already  shown,  an 
impUcit  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  thou  art 
bound  to  believe,  and  to  do,  as  they  have  promised  for  thee  ?  " 
The  connexion  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  Godfatliers  and  Ciodraothers  undertook 
for  them,  i.  c.  promised  on  their  behalf,  at  their  Baptism.  They 
now  ratify  and  confirm  those  Baptismal  vows  in  as  solemn  a 
manner  as  possible,  not  before  tlieir  parlsli  priest  only,  but  before 
the  Bishop,  wlio  is  the  highest  spiritual  officer  of  Christ  on  eurtli, 
and  His  chief  ministerial  representative.  This  preliminary  cate- 
chizing is  therefore  a  formality  of  a  very  significant  character, 
and,  although  no  essential  part  of  the  rite  of  Confirmation,  is  a 
preparation  for  it  wliieh  ought  not  to  be  passed  over  lightly.  It 
marks  the  last  step  in  the  patliway  of  Christian  childhood  ;  and, 
on  the  verge  of  Christian  maturity,  sounds  the  trumpet-call  of 
Clu'istian  duty  to  those  who  have  promised  manful'.y  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.  Tlie  last  stone  in  the  foundation  of  the  Christian  Ufe  is 
abovit  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  stanJeth  sure,  having  this  seal.  The  Lord 
knoweth  them  that  are  His,"  there  is  a  "  reverse  "  as  well  as  an 


THE  ORDER  OP  CONFIRMATION. 


257 


Vs.  cxiil.  2 


Ts,  cii.  1. 


Ps.  cxxx.  1,  2 
Phil.  iv.  6. 


I  Cor.  1-i.  11. 
Tit.  iii.5. 
1  John  ii.  12. 
Eph.  iii.  14— IG. 
John  xiv.  IG,  17. 
26. 

1  Cor.  xii.  4.  31. 
Isa.  xlv.  24. 

xi.  2,  3. 

2  Pet.  i.  5—7. 
Heb.  xii.  28. 


SIsJiop. 

Blessed  be  tlie  Name  of  the  Lord ; 

Answer. 

Henceforth  world  without  end. 

JiisJiop. 

Lordj  hear  our  prayers. 

Ansiver. 

And  let  our  cry  come  unto  thee. 


T!ie  SisJwp. 
Let  us  pray. 

ALMIGHTY  and  everlivlng  God, 
who  hast  vouchsafed  to  regene- 
rate these  thy  servants  by  Water  and 
the  Holy  Ghost,  and  hast  given  unto 
them  forgiveness  of  all  their  sins ; 
Strengthen  them,  we  beseech  thee,  O 
Lord,  with  the  Holy  Ghost  the  Com- 
forter, and  daily  increase  in  them  thy 
manifold  gifts  of  grace ;  the  spirit  of 
wisdom  and  understanding ;  the  spirit 
of  coimsel  and  ghostly  strength ;  the 
spirit  of  knowledge  and  true  godliness ; 


Sit  nornen  Domini  benedictum. 

Ex  hoc  nunc  et  usque  in  steculum. 

[Domine,  exaudi  orationem  meam. 

Et  clamor  mens  ad  te  veniat.l 
Dominus  vobiscum. 
Et  cum  spiritu  tuo. 

Oremus. 

OMNIPOTENS  sempiterne  Deus,  Salisbury  u... 
Qui  regenerare  dignatus  es  hos 
famulos  Tuos  vel  has  famulas  Tuas  ex 
aqua  et  Spiritu  Sancto,  Quique  dedisti 
eis  rcmissionem  omnium  peccatorum  : 
immitte  in  eos  septiformem  spiritum, 
Sanctum  Paraclitum  do  ccelis.    Amen. 

Spiritum   sapientias    et    intellectus. 
Amen. 

Spiritum  scientise  et  pietatis.  Amen. 

Spiritum    consilii    et    fortitudinis. 
>J<Amen. 


"  obverse  "  to  the  seal  of  Confirmation,  aiul  that  it  has  another 
inscription,  "  Let  every  one  that  nameth  the  Name  of  Christ 
depart  from  iniquity  "  [2  Tim.  ii.  19].  Tlie  new  blessing  con- 
firms the  promise  of  God  made  in  Baptism  :  it  also  enforces 
again  that  obligation  of  faithful  service  from  which  the  Christian 
can  never  become  free. 

Our  help  is  m  the  Namel  With  the  first  foiu"  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  vobiscum  was  placed  after  the  act  of  Confirmation 
instead  of  before  the  Collect  which  preceded  it.  They  are,  how- 
ever, found  in  very  general  use  in  ancient  Offices,  as  they  are  in 
our  own,  and  it  is  not  improbable  that  some  of  our  ancient  Pon- 
tificals had  them  in  this  place.  They  are  in  tlie  Offices  for 
Holy  Matrimony,  the  Churching  of  Women,  and  the  Visitation 
of  tlie  Sicli;  and  in  1661  they  were  placed  after  the  Veni 
Creator  in  the  Consecration  of  Bishops. 

§   Tlie  Prayer  of  Invocation. 

Tlie  Collect  which  follows  the  versicles  is  of  primitive  anti- 
quity, being  in  the  Sacramentaries  of  St.  Gregory  and  Gelasius, 
and  also  in  St.  Ambrose's  Treatise  on  the  Sacraments  [ii.  3 ; 
iii.  7] ;  while  its  position  and  use  indicate  a  still  higher  anti- 
quity '.  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  1150  years.  Some 
similar  Invocation  of  the  Holy  Spirit  is  found  in  all  Confirmation 
Offices. 

The  first  words  of  this  solemn  invocation  offer  a  distinct  recog- 
nition 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  con- 
tinued use  of  these  words,  being  assured  that  God's  promises 
are  always  fulfilled;  and  that  if  His  pardon  ceases  to  be  eH'ected, 


t  It  la  also  to  be  found,  in  more  Oriental  language,  in  the  Confirmation 
Office  of  the  Eastern  Church.  See  Littledale's  Offices  of  the  Eastern  Church, 
lip.  26.  145. 


it  is  not  through  any  deficiency  in  His  Gift  of  regeneration,  but 
from  the  obstacles  placed  by  man  in  the  way  of  its  operation. 
The  latter  part  of  the  Collect  is  based  on  a  faithful  appreciation 
of  our  Lord's  words,  "I  am  the  Vine,  ye  are  the  branches." 
They  who  abide  in  the  olive  partake  of  the  fatuess  of  the  oUve. 
The  anointing  of  the  Head  flows  down  upon  the  members,  "  even 
to  the  skirts  of  His  clothing."  As  the  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  tlirough  that  rite  by  which  their  Baptism  is  con- 
firmed, and  their  Christian  nature  matured. 

Tlie  Puritans  objected  to  this  prayer,  in  1661,  in  the  follomng 
words :  "  This  supposeth  that  all  the  children  who  are  brought  to 
be  confirmed  have  the  Spirit  of  Christ,  and  the  forgiveness  of  all 
their  sins;  whereas  a  great  number  of  children  at  that  age, 
having  committed  many  sins  since  their  baptism,  do  show  no 
evidence  of  serious  repentance,  or  of  any  special  saving  grace ; 
and  therefore  this  confirmation  (if  administered  to  such)  would 
be  a  perilous  and  gross  abuse 2."  This  was  a  reverent  objection, 
but  showed  considerable  ignorance  of  the  theological  principles 
on  which  the  Offices  of  the  Church  are  framed,  as  well  as  of  tho 
manner  in  which  they  are  intended  to  be  administered.  The 
reply  of  the  Bishops  was  short,  but  pointed  and  consistent  with 
the  principles  of  the  Prayer  Book  :  "  It  supposeth,  and  that 
truly,  that  all  children  were  at  their  baptism  regenerate  by- 
water  and  the  Holy  Ghost,  and  had  given  unto  them  the  forgive- 
ness of  all  their  sins ;  and  it  is  charitably  presumed  that  not- 
withstanding the  frailties  and  slips  of  their  childhood,  they  have 
not  totally  lost  what  was  in  baptism  conferred  upon  them ;  and 
therefore  adds,  '  Strcngtlien  them,  we  beseech  Tliee,  0  Lord, 
with  the  Holy  Ghost  the  Comforter,  and  daily  increase  in  them 
Thy  manifold  gifts  of  grace,'  &c.  None  that  lives  in  open  sin 
ought  to  be  confirmed  3."  A  faithful  certainty  respecting  God's 
justice,  mercy,    and   grace,    mingled  with    a    loving    habit   of 


'  CaiUw.  Conf,  p.  329. 


'  Ibid.,  p.  358. 

Ll 


258 


THE  ORDER  OF  CONFIRMATION. 


Ps.  XX.  1,  2. 

Ixxxiv.  11. 

Ixxlii.  23,  24. 
Acts  xiii.  ^2. 
Jude24,  25. 


2  Thess.  iii.  16, 


and  fill  them,  O  Lord,  with  the  spirit 
of  thy  holy  fear,  now  and  for  ever. 
Amen. 


T  Then  all  of  them  in.  order  Tcneellng  hefore  the 
Bishop,  he  shall  lay  his  hand  vpon  thehead 
of  every  one  severally,  saying, 

DEFEND,  O  Lord,  this  thy  child 
[or,  f/iis  thy  servant]  with  thy 
heavenly  grace,  that  he  may  continue 
thine  for  ever:  and  daily  increase  in 
thy  holy  Spirit  more  and  more,  until 
he  come  unto  thy  everlastiag  kingdom. 
Amen. 

%  Then  shall  the  Bishop  say. 

The  Lord  be  with  you. 


Et  imple  eos  vel  eas  spiritu  timoris 
Domini.»J<Amen. 

[Et  consigna  eos  vel  eas  signo  sanctse 
crucis  ►{«  confirma  eos  vel  eas  chrismate 
salutis  in  vitam  propitiatus  setemam. 
Amen. 

%  Et  tunc  episcopus  petat  nomen,  et  ungat  pal- 

licem  chrismate:  et  faciat  in  f route  pueri 
crucem,  dicens, 

CONSIGNO  te  N.  signo  crucis  ^ 
et  confirmo  te  chrismate  salutis. 
In  nomine  Patris,  et  Fi>J<lii,  et  Spiritus 
Sancti.     Amen. 


Pax  tibi.] 


charitable  doubt  respecting  the  sins  of  individual  Christians,  per- 
vades the  whole  of  the  Prayer  Book. 

§  The  Act  of  Confirmation. 

The  original  form  of  this,  in  the  Prayer  Book  of  1549,  was 
as  follows ; — 

"Minister'^.  Sign  them,  0  Lord,  and  mark  them  to  be  Tliine 
for  ever  by  the  virtue  of  Thy  holy  cross  and  passion.  Confirm 
and  strengthen  them  with  the  inward  unction  of  Thy  Holy  Ghost 
mercifully  unto  everlasting  hfe.     Amen. 

"  Then  the  Bishop  shall  cross  them  in  the  forehead,  and  lay 
his  hand  upon  their  head,  saying, 

"  If.  I  sign  thee  with  tlie  sign  of  the  cross,  and  lay  my  hand 
upon  thee,  in  the  Xame  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.     Amen. 

"And  thus  shall  he  do  to  every  child,  one  after  another. 
And  when  he  hath  laid  his  hand  upon  every  child,  then  shall 
he  say, 

"  The  peace  of  the  Lord  abide  with  you. 

"  Answer.  And  with  thy  spirit." 

If  the  use  of  Unction  was  dropped  in  1549,  the  consignation 
with  the  cross  was  thus  retained.  In  1552  the  rubric  and 
words  with  which  tlie  latter  was  given  were  omitted,  and  a  pre- 
catory benediction  founded  on  the  preceding  Collect  was  adopted 
as  an  accompaniment  to  the  laying  on  of  the  Bishop's  hands. 
But  it  is  probable  that  the  sign  of  the  Cross  was  still  used  by  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 
Oxford.  This  sennon  was  preached  at  the  Bishop's  first  visita- 
tion, on  September  27th,  1619,  Confirmations  at  that  time  being 
part  of  the  Episcopal  Visitation.  Boughcn's  words  are  as  fol- 
lows :  "  The  cross,  therefore,  upon  this  or  the  like  consideration, 
is  enjoined  to  be  used  in  Confirmation  in  the  Book  of  Common 
Prayer  set  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  feeling  of  many  who  were  occupied 
at  various  times  with  the  revision  of  the  Prayer  Book.  It  might 
le  dcsu'able  to  omit  the  mention  of  many  things  for  the  sake  of 
relieving  the  consciences  of  persons  to  whom  they  were  a  burden ; 
but  such  omission  was  not  necessarily  to  bind  those  in  whose  eyes 
the  things  omitted  were  precious  to  a  total  disuse  of  prmiitive 
and  holy  ceremonies.  Charity  towards  those  who  disliked  cere- 
monies was  not  intended  to  exclude  charity  towards  those  who 
loved  them ;   and  the  Prayer  Book  thus  represented   in   many 


'  See  p.  1,  margin. 


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 
away  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  use  of  that  ceremony,  nor  of  the  words, 
whether  in  the  old  or  the  present  Prayer  Book,  is  any  essential 
p.irt  of  the  acts  of  Confirmation.  Whatever  of  a  sacramental 
nature  is  contained  in  the  rite  is  contained  in  the  Divinely  insti- 
tuted ceremony  of  the  laying  on  of  hands ;  the  contact  of  wluch 
with  the  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  cere- 
mony to  its  full  importance,  and  to  enforce  the  proper  use  of  it, 
which  really  led  to  the  changes  made  in  the  Oftice  in  1552  2. 


9  It  will  be  observed  that  it  was  the  custom  (according  to  ancient  prac- 
tice) for  the  Bishop  to  confirm  the  children  by  name,  until  1552.  This  cus- 
tom gave  rise  to  a  power  on  the  part  of  the  Bishop  to  change  the  baptismal 
name  for  another  if  he  saw  fit.  "Let  priests  take  care  that  names  which 
cany  a  lascivious  sound  be  not  given  to  children  at  their  baptism,  especially 
to  those  of  the  female  sex  :  if  they  be  altered,  let  them  be  by  the  bishops 
at  confii-mation."  [Johnson's  Canons,  ii.  2/7.]  On  this  subject  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  shall 
stand  good.  And  this  w.as  the  case  of  Sir  Francis  Gawdie,  chief  justice  of 
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  bear,  and  afterwards  used  in  all  his  purchases  and 
grants."  [Coke's  Institutes,  I.  iii.]  Lord  Coke  must  have  been  well  ac- 
quainted with  the  practice  of  the  bishops  in  confirming,  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  confirmed  by  saying, 
"This  thy  child  N.,"  or  "  thy  servant  N."  Johnson,  in  speaking  of  the 
practice  (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  foi 
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,  Dec.  21,  1707,  the  Lord  Bishop  of  Lincoln  con- 
firmed a  young  lad  in  Henry  VII. 's  Chapel :  who  upon  that  ceremony  was 
to  change  his  Christian  name  :  and,  accordingly,  the  sponsor  who  presented 
him  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  the  parish  book 
under  that  name.  This  was  done  by  the  opinion  under  hand  of  Sir  Edward 
Northey,  and  the  like  opinion  of  Lord  Chief  Justice  Holt,  founded  on  the 
authority  of  Sir  Edward  Coke,  who  says  it  was  the  common  law  of  Eng- 
land." The  ancient  carrnn  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  comrron  law  of  the  Church  on  the  subject. 


THE  ORDER  OF  CONFIRMATION. 


259 


2  Tim.  iv.  22. 


Jer.  X.  23. 
i  Tim.  V.  4. 
Phil.  ii.  !.■!. 
James  iv. 'J.  v.  16. 
Eph.  iii.  ,5. 
Act.s  viii.  14—17. 
Ps.  ciii.  13. 
Ezra  viii.  22. 
2  Cor.  vi  17,  18. 
John  xiv,  Iti,  17. 
2  Tim.  iii.  15. 

iv.  7,  8. 
Jude  24,  25. 


Answer. 

And  with  thy  spirit. 

^  And  {all  Icneeling  down)  the  Si^hojj  sliall  add, 

Let  US  pray. 

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  ns 
this  day  our  daily  bread.  And  forgive 
us  our  trespasses,  As  we  forgive  them 
that  trespass  against  us.  And  lead  us 
not  into  temptation ;  But  deliver  us 
from  evd.     Amen. 

IT  And  this  Collect. 

ALMIGHTY  and  everliving  God, 
who  makest  us  both  to  will  and 
to  do  those  things  that  be  good  and 
acceptable  unto  thy  divine  Majesty; 
We  make  our  humble  supplications 
unto  thee  for  these  thy  servants,  upon 
whom  (after  the  example  of  thy  holy 
Apostles)  we  have  now  laid  our  hands, 
to  certify  them  (hy  this  sign)  of  thy 
favour  and  gracious  goodness  towards 
them.  Let  thy  fatherly  hand,  we  be- 
seech 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  Christ,  who 
with  thee  and  the  Holy  Ghost  liveth 
and  reigneth,  ever  one  God,  world 
without  end.     Amen. 


2  Cor.  vi.  18, 
Prov.  lii.  0. 
Heb.  X.  16. 
Ps.  cxix.  32.  73. 
Ps 


o 


2  Tim.  iv.  18. 


ALMIGHTY  Lord,  and  ever- 
lasting God,  vouchsafe,  we  be- 
s'cx'xi'i— s'"'  s^6ch  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  oiir  Lord  and 
Saviour  Jesus  Christ.     Amen. 


Oremus. 


Coniuttatiolf, 
A.D.  1517. 


The  Collect. 

ALMIGHTY   and   merciful    God,  ^'y^H^'^n- 
'       of  Hemian  ! 
heavenly   Father,  which   onely 

workest  in  us  to  wil  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  shaU  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  governs 

them  in  the  way  of  healthe  and  in  a 

very  christian  life 


Oratio. 

rT^EUS,  Qui  apostolis  tuis  Sanc- 
I — L'  tum  dedisti  Spiritum,  Qmque 
per  cos  eorum  successoribus  casterisque 
fidelibus  tradendum  esse  voluisti :  re- 
spice  propitius  ad  nostras  humanitatis 
famulatum  :  et  prsesta,  ut  horum  eorda 
quorum  frontes  sacrosancto  chi-ismate 
delinivimus,  et  signo  sanctte  crucis 
consignavimus,  idem  Spu-itus  Sanctus 
adveniens,  templum  glorice  sua3  dig- 


Salisbury  Use. 


§   The  Collect  and  ^Benediction. 

The  Lord's  Frayor  was  first  inserted  in  the  Confirmation 
Service  in  1661,  wheii  the  Domimis  vohiscum,  which  had  been 
removed  from  tlie  Service  altogether  iu  1552,  was  replaced  in  its 
present  position,  instead  of  with  the  other  versicles.  The  Pax 
tihi  was  also  removed  in  1553,  but  was  not  restored.  This 
"Peace  be  with  you"  was  (as  in  the  modern  Latin  Church) 
Bcconipauied  by  a  slight  blow  on  the  cheek,  intended  to  signify 


L  L 


that  the  person  confirmed  was  to  be  a  faithful  soldier  of  Christ, 
and  ready  to  suffer  affronts  for  His  salic. 

The  Collect  which  follows  the  Lord's  Prayer  has  some  likeness 
to  that  which  occupied  the  same  place  in  the  ancient  office,  but 
its  words  are  talven  iu  part  fi'om  a  long  Collect  which  preceded 
the  Act  of  Confirm.ation  in  Archbishop  Hermann's  Cologne  Book. 
The  second  Collect  was  inserted  in  1661,  probably  with  the  in-  • 
tention  of  placing  at  the  end  of  the  Service  a  lu'aycr  for  the 
general  congregation,  the  preceding  one  being  for  the  newly  con- 
o 


2G0 


THE  ORDER  OF  CONFIRMATION. 


Numb.  Ti.  22— 27.  %  Then  the  Sishop  shall  llesstliem,  saying  fhtis, 

THE  Blessing  of  God  Almighty, 
the  Father,  the  Son,  and  the 
Holy  Ghost,  be  upon  you,  and  remain 
with  you  for  evei\     Amen. 

IT  And  there  shall  none  le  admitted  to  the  holy 
Communion,  until  such  time  as  he  he  con- 
firmed,  or  be  ready  and  desirous  to  be  con- 
firmed. 


nantcr     inhabitando     perficiat.       Per 
Dominum.     In  unitate  ejusdem. 

ECCE  sic  benedieetur  omnis  homo,  saiubmy  Use. 
qui  timet  Dominum.     Benedicat 
vos  Dominus  ex  Sion  :  ut  ^ddeatis  bona 
Hierusalem  omnibus  diebus  vestris. 

Benedicat  vos  Omnipotens  Deus : 
Pa>J<ter,  et  Fi^lius,  et  Spiritus  ►}< 
Sanctus.     Amen. 


,  .  .  Sfatuimus  quod  nullus  ad  saeramentum  Constit.  iv.,  Abp, 
corporis   et   sanguinis   Domini   aamittatur      j2gi 
extra  articulum  mortis,  nisifuerit  confirma- 
ills,   vel  nisi   a    receptione    confirmationis 
rationahiliter  fuerit  impeditus. 


firmed.  The  latter  part  of  the  ancient  Benediction  has  been 
retained  in  the  English  Office,  but  the  fifth  and  sixth  verses  of 
the  128th  Psalm  which  preceded  it  were  not  continued  in  use. 


The  ancient  benedictions  in  this  place  were  sometimes  very 
long :  and  were,  in  reality,  a  Psalm  pronounced  in  a  benedicatory 
form. 


261 


THE  FORM  OP 


SOLEMNIZATION  OF 
MATRIMONY. 


If  First  the  Banns  of  all  that  are  to  he  married 
together  mtist  he  published  in  the  Church 
three  several  iSundat/s,  or  Molj/days,  in  the 
time  of  Divine  Service,  immediately  before 
the  sentences  for  the  Offertory,  the  Curate 
saying  after  the  accustomed  manner. 


PUBLISH   the  Banns  of  Mar- 
riage between  M.  of and  N. 

.     If  any  of  you  know  cause, 


of  — 

or  just  impediment,  why  these  two 
persons  should  not  be  joined  together 
in  holy  matrimony,  ye  are  to  declare 
it.  This  is  the  first  \_seconcl,  or  i/drci] 
time  of  askina-. 


OK  DO  Salisbury  Umw 

AD  FACIENDUM  SPON- 
SALIA. 


.  Debet  enim  sacerdos  hanna  in  facie  ecclesia 
infra  missariim  solemnia  cum  tnajor  populi 
adfuerit  multitudo,  per  tres  dies  solemnes  et 
disjunctas,  interrogare :  ita  nt  inter  unam- 
qttemque  diem  solemnem  cadat  ad  minus  una 

diesferialis ef  si  conirahentes  diver- 

sarum  sint  parochiarum,  tunc  in  utraque 
ecclesim  parochiarum  illarum  sunt  hanna 
interroganda 


THE  FORM  OP  SOLEMNIZATION  OF  MATRIMONY. 

The  words  of  our  Blessed  Lord  and  of  His  Apostles  respecting 
Marriage,  gave  it  at  once  the  stamp  of  a  religious  institution 
having  the  character  of  a  mystery,  —  that  is,  in  the  wide  sense  of 
the  word,  a  Sacrament :  and,  accordingly,  the  Church  has  always 
enjoined  its  celebration  with  ecclesiastical  ceremonies  and  by 
ecclesiastical  persons.  Among  the  earliest  of  all  Christian  writings 
after  the  New  Testament  are  the  Epistles  of  St.  Ignatius ;  and 
in  one  of  these,  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  those  who  ])urpose  matrimony  to  accom- 
plish 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."  [Ignat.  ad  Polycarp.  v.] 
Tertullian  speaks  of  marriages  being  *'  ratilied  before  God,"  and 
says  afterwards,  "  How  can  we  find  words  to  describe  the  happi- 
ness of  that  marriage  in  which  the  Church  joins  together,  which 
the  Oblation  confirms,  the  benediction  seals,  the  angels  proclaim 
when  sealed,  and  the  Father  ratifies!"  [Tertull.  ad  U.\.  ii.  7,  8.] 
In  the  tliirteenth  canon  of  the  fourth  council  of  Carthage  [a.d. 
398]  it  is  enjoined  that  tlie  bride  and  bridegroom  shaU  be  pre- 
sented by  their  parents  and  friends  to  a  priest  for  benediction. 
St.  Basil  calls  marriage  a  yoke  which  Sta  t^s  ivKoylas,  by  means 
of  the  benediction,  unites  in  one  those  who  were  two.  [Basil, 
Hexaem.  vii.]  St.  Ambrose  calls  marriage  a  sacrament,  as  does 
also  St.  Augustine  in  many  places  of  his  treatise  '*  on  the  Good  of 
Jlarriage  :"  and  the  former,  again,  says,  *'As  marriage  must  be 
sanctified  by  the  priest's  sanction  and  blessing,  how  can  that  be 
called  a  marriage  where  there  is  no  agreement  of  faith  ?  "  [Am- 
bros.,  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  cele- 
brate the  union  according  to  custom  with  God's  blessing,  and 
with  aU  solemnity."     Our  English  Office,  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. 

§  The  Publication  of  Sanns. 

It  is  reasonably  supposed,  from  the  manner  in  which  Marriage 
is  referred  to  by  the  primitive  fiithers,  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  practice  have  been 
observed  in  the  French  Church  of  the  ninth  century.  The  earliest 
extant  canon  of  the  Cliurch  of  England  on  the  suliject  is  the 
eleventh  of  the  Synod  of  Westmiiister,  a.d.  1200,  which  enacts 
that  "  no  marriage  shall  be  contracted  without  banns  thrice  pub- 
lished in  church "  [Johnson's  Canons,  ii.  91]  :  but  this  seema 
only  like  a  canonical  enactment  of  some  previously  well-known 
custom.  The  existing  law  of  the  Church  of  England  is  very 
strict  on  the  subject,  as  may  be  seen  from  the  first  part  of  tho 
sixty-second  Canon. 

"Canon  62. 

"  Ministers  not  to  marry  any  Persons  without  Banns  or 

Licence. 

"  No  Minister,  upon  pain  of  suspension  per  friennium  ipso 
facto,  shall  celebrate  Matrimony  between  any  persons,  without  a 
faculty  or  licence  granted  by  some  of  the  persons  in  these  out 
Constitutions  expressed,  except  the  Banns  of  Matrimony  have 
been  first  published  three  several  Sundays,  or  Holydays,  in  tho 
time  of  Divine  Service,  in  the  Parish  Cliurchcs  and  Chapels 
where  the  said  parties  dwell,  according  to  the  Book  of  Common 
Prayer " 

Tlie  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  century,  and  the  power  of  granting  them  was  con- 
firmed by  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 


Sfio 


THE  sole:mnization  of  matrimony. 


T  And  if  the  persons  that  are  to  he  married 

dwell  in  divers  Parishes,  the  Saniis  must  be 

asked  in  loth  Parishes ;  and  the  Curate  of 

the  one  Parish  shall  not  solemnize  Mairi- 

See    the    Sarum  monii  letwixt  them,  .without  a  Certificate  of 

Form    ill   Mas-  ,        -„  ,    .  ,    .  ,     ,      „  , 

keil'sMon.Rit.  the   Banns   being   thrice   asked,  from    the 

"■■  ''"'■  Curate  of  the  other  Parish. 

^  At  the  day  and  time  appointed  for  solemniza- 
tion of  Matrimony,  the  persons  to  be  married 


T  In  primis  statuantur  vir  et  mulier  ante  ostium 
ecclesice  coram  Deo,  sacerdote,  etpopulo,  vir 


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  day  on  which  they  were  granted. 

The  law  respecting  clandestine  marriages  is  so  very  strict,  and 
the  consequences  to  any  clergyman  who  performs  the  ceremony 
arc  so  serious,  that  it  may  be  well  to  state  shortly  what  means 
are  provided  for  guarding  against  them.  [1]  By  Stat.  4  Geo.  IV. 
c.  76,  §  7,  "  no  minister  shall  be  obliged  to  publish  banns,  unless 
the  persons  shall  seven  days  at  least  before  the  time  required  for 
the  first  publication  deliver  or  cause  to  be  delivered  to  him  a 
notice  in  wTiting  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  clergyman  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  state- 
ments 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  ftUl  penalty  of  three  years' 
suspension  imposed  by  the  Canon.  [2]  The  rubric  enjoins  that 
where  the  persons  whose  banns  are  to  be  published  reside  in  dif- 
ferent parishes,  they  shall  be  married  in  one  of  them,  and  a  certi- 
ficate of  the  due  publication  of  banns  in  the  other  shall  be  given 
to  the  clergyman  required  to  marry  them  before  he  be  allowed  to 
perform  the  ceremony.  [3]  The  siirty-second  Canon  forbids  a 
clergyman  (under  penalty  of  three  years'  suspension)  to  marry 
any  persons  by  banns  or  licence  e.\cept  between  the  hours  of 
eight  and  twelve  in  the  morning,  and  in  the  Clmrch. 

"  Ca^'ON  63. 

" .  . .  .  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  either 
in  the  said  Chm-ches  or  Chapels  where  one  of  them  dwelleth, 

and  likewise  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. 

"Cai.-on62. 

"  .  .  .  .  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,  shaU  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  clerpry- 
raan  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  publication  of  the  b.inns, 
such  publication  becomes  "  absolutely  void."  Where  a  Licence 
is  brought  to  the  clergJ^nan  (liowever  wTOngly  obtained)  he  is 
not  legally  responsible. 

In  modern  Prayer  Books  the  rubric  respecting  the  publication 
of  Banns  is  seldom  printed  correctly.     About  the  year  1805  the 


1  These  Special  Licences  were  originally  a  privilege  of  the  Archbishop  of 
Canterbury  as  "  Lcg,itus  natus  "  of  the  Pope.  The  right  to  grant  them  is 
confirmed  by  tlie  Marriage  Act  of  1S36. 


Delegates  of  the  press  at  Oxford  [see  Bishop  of  Exeter's  Speech  in 
HansiU-d,  III.  v.  78,  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  Lesson  at  Morning  or  the  Second 
Lesson  at  Evening  Prayer,  their  object  being  to  brhig  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  Evening  Prayer,  in  the  absence  of  a  Morning  Service ; 
and,  according  to  the  decision  of  Lord  Mansfield  and  Baron 
Alderson,  left  the  rubric  untouched.  In  Reg.  v,  Benson,  1856, 
Sir  Edward  Alderson  expressed  a  doubt  whether  the  publication 
of  Banns  is  valid  mider  the  Act  of  Parhament  in  question,  when 
it  has  taken  place  after  the  second  lesson  instead  of  after  the 
Nicene  Creed.  The  law,  said  the  judge,  had  not  altered  the 
injunction  of  the  rubric.  As,  through  the  neglect  of  Bishops  and 
Clergy  in  past  times.  Morning  Serrice  was  not  always  celebrated, 
"  the  statute  enacted  that  in  such  cases  the  publication  should 
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  publicity  '.  So  in 
1502  a  priest  was  presented  to  the  Archdeacon  for  marrying  a 
man  and  woman  "  in  hora  secunda  post  mediam  noctem,  januis 
clausis ;"  and  in  1578  another  was  presented  for  marryicg  in  the 
afternoon.  [Hale's  Precedents,  217.  507.]  But  it  is  conjectured 
with  some  reason,  that  the  practice  of  morning  marriages  neces. 
sarily  arose  from  the  OtKee  being  followed  by  the  Holy  Com- 
munion. It  is  some  confirmation  of  this,  that  the  weddinp 
breakfast  is  always  eaten  after  the  marriage,  as  if  in  obedience  to 
the  rule  of  not  breaking  the  night's  fast  before  Communion. 

After  the  form  of  the  Bimns  (which  was  inserted  by  him) 
Bishop  Cosin  proposed  to  print  the  following  rubrics,  which  are 
written  in  the  margin  of  his  Durham  Prayer  Book  : — 

"  7  The  impediments  of  Marriage  are  Pre-contract,  or  a  suit 
depending  thereupon.  Consanguinity,  or  Affinity  within  the  de- 
grees prohibited  by  the  laws  of  God  and  this  realm.  Sentence  of 
divorce  from  a  party  yet  living.  Want  of  competent  years,  Con- 
sent of  parents  in  minors,  and  of  Confirmation  and  such  like. 

"  V  And  none  shall  be  married  till  their  Banns  be  thrice  thus 
published,  unless  a  lawful  dispensation  to  the  contrary  be  pro- 
cured :  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. 

"  ^  And  here  is  to  he  noted  that  by  the  Ecclesiastical  Laws  of 
this  Realm,  there  be  some  times  in  the  year  when  Marriage  is 
not  ordinarily  solemnized '." 

At  the  day   and  time  appointed  for  the  solemnization   of 


»  It  has  been  doubted  whether  Banns  published  upon  Holydays  which 
are  not  Sundays  would  be  considered  legal,  as  Holydays  are  not  mentioned, 
while  Sundays  are,  in  the  Marriage  Act,  4  Geo.  IV.  7ci;  but  the  later  Act 
seems  to  resolve  the  doubt,  and  the  Latin  rubric  shows  the  rationale. 

3  The  provisions  to  secure  publicity  were  very  stringent  in  the  mediaeval 
Church  of  England.    See  Johnson's  Canons,  ii.  (34.  91. 

*  See  note  to  Table  of  Vigils  and  Fasts,  &c.,  for  Cosin's  list  of  tlies* 
tiniM. 


THE  SOLEMNIZATION  OF  MATRIMONY. 


263 


shall  come  into  the  lody  of  the  Church  with 
their  friends  and  neighbours ;  and  there 
standing  together,  the  man  on  the  right 
hand,  and  the  woman  on  the  left,  the  Priest 
shall  sag. 


a  dextris  mulieris,  et  mulier  a  sinistris  viri. 
«  *  •  •  * 

^  Tunc  interroget  sacerdos  hanna  dicens  in  lin- 
gua materna  sub  hac forma. 


Matrimonii']  These  words  do  not  refer  to  the  day  and  time  fixed 
for  the  particular  marriage  whieh  is  about  to  take  place,  but  to 
the  canonical  periods  of  the  year,  and  the  canonical  hours  of  the 
day  during  which  Matrimony  may  be  solemnized.  Enough  has 
been  said  respecting  the  hours  of  the  day,  but  a  few  remarks  may 
be  added  respecting  the  Canonical  limitations  as  to  the  Eccle- 
siastical seasons  for  Marriage. 

As  early  as  the  fourth  century  the  Council  of  Laodicea  [circ. 
A.D.  365]  forbade,  by  its  fifty-second  canon,  the  celebration  of 
Marriages  dm'ing  Lent.  Duraudus  states  the  times  as  from 
Advent  Sunday  to  the  Epiphany,  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  omni  tempore  possint  contrahi  sponsalia,  et  etiam  matri- 
mouium  quod  fit  privatim  solo  consensu  :  tamen  traditio  uxorum, 
et  nuptiarum  solemnitas  certis  temporibus  fieri  prohibentur : 
videlicet  ab  adventu  Domini  usque  ad  octavam  Epiphania  :  et  a 
Septuagesima  usque  ad  octavam  Pascha; :  et  a  Dominica  ante 
Ascensionem  Domini  usque  ad  octavam  Pentecostes.  In  octava 
die  tamen  Epiphanise  lieite  possunt  nuptiae  cclebrari :  quia  nou 
inveuitur  prohibitum,  quamvis  in  octa\'is  Paschfe  hoe  facere  non 
liceat.  Similiter  in  Dominica  proxima  post  festum  Pentecostes 
lieite  celcbrantur  nuptial :  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  V'isitation  Articles.  A 
Latin  notice  of  this  kind  appears  in  the  register-book  of  Dym- 
church,  in  Kent,  dated  1630 ;  a  rhyming  English  one,  of  the 
same  tenour,  in  that  of  St.  Mary,  Beverley,  dated  Nov.  25,  1611. 
In  that  of  Wimbish,  in  Essex,  there  is  one  dated  1666,  of  which 
the  following  is  a  copy  : — 

"  The  Times  when  Marriages  are  not  usually  solemnized. 

I  Advent  Sunday    -i  r8  d.ayes  after  Epiphany. 

From  s  Septuagesima         I  until     8  dayes  after  Easter. 

LRogation  SundayJ  LTrinity  Sunday." 

A  similar  entry  appears  in  the  register-book  of  Hornby,  in 
Yorkshire ;  and  Sharpe,  Archbishop  of  Tork,  in  a  charge  of  1750 
names  the  prohibited  times  as  then  observed.  They  will  some- 
times also  be  found  mentioned  in  old  Almanacks,  as  if  the  practice 
still  continued  during  the  last  century.  Although  there  is  no 
modern  canon  of  the  Church  of  England  respecting  these  pro- 
hibited times,  the  consentient  testimony  of  these  various  centuries 
will  have  great  weight  with  those  who  would  supply,  by  a  volun- 
tary obedience,  the  absence  of  a  compulsory  law,  when  the  mhid 
of  the  Church  appears  to  be  plain  and  clear. 

into  the  body  of  the  Church  ....  and  there  standing]  The 
ancient  rubric,  as  will  be  seen  above,  required  this  part  of  the 
C)tfice  to  be  said  ante  ostium  ecclesite.  This  seems  to  mean  the 
same  as  the  ad  vatvas  ecclesics  of  the  first  rubric  in  the  Oflice 
for  making  a  Catechumen  [see  Holy  Baptism].  The  porch  was 
probably  intended  in  both  cases,  not  the  exterior  of  the  Church. 
It  is  clearly  from  the  ancient  rubric  that  the  English  one  is 
derived ;  and  it  is  also  equally  clear  that  "  the  body  of  the 
Church  "  means  some  portion  of  the  Nave.  Of  this  practice  it  is 
difiicult  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  with  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 


'  There  is  a  much  longer  rubric  to  the  sarae  effect  in  the  Ordo  Sponsalium 
of  the  Salisbury  Missal. 


posture  mentioned  in  these  two  rubrics,"  the  Bishops  replied, 
"They  go  to  the  Lord's  Table  because  the  Communion  is  to 
follow"  [Cardw.  Conf.  360].  Whatever  may  have  been  the 
origin  of  the  custom,  it  is  undoubtedly  enjoined  by  the  present 
rubric,  and  the  rubric  has  been  so  carried  out  in  many  churches 
down  to  our  own  time.  In  Bishop  Wren's  "  orders  and  direc- 
tions for  the  diocese  of  Norwich,"  the  ninth  Injunction  directs 
that  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  table ;"  and  the  eleventh  orders,  "  that  they 
go  up  to  the  holy  table  at  marriages  at  such  time  thereof  as  the 
rubric  so  directeth  2."  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,  Lincolnshire,  and  Soiuerset- 
shire  churches,  and  doubtless  in  many  others  elsewhere.  In  our 
modem  churches  the  open  space  in  front  of  the  choir  screen 
seems  to  be  the  most  proper  place  for  the  first  part  of  the  ser- 
vice ;  although,  of  coiu-se,  any  other  and  more  convenient  part  of 
the  nave  would  equally  suit  the  words  of  the  rubric. 

loith  their  friends  and  neighbours']  Marriages  are  always 
supposed  to  be  celcbrtited  in  the  face  of  the  Church,  and  both  the 
civil  and  the  ecclesiastical  laws  have  always  been  severe  in 
reprobating  any  thing  like  secrecy  in  the  perfoimance  of  the  rite. 
The  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  shows  that  such  was  the  practice  in 
his  time.  The  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  1603.  By  the  Mari'iage  Act  witnesses 
are  required  to  be  present,  and  to  sign  the  register;  and  although 
it  is  not  expressly  ordered  that  these  sh.all  be  friends  of  the 
bridegroom  or  bride,  it  is  certainly  more  conformable  to  the 
spirit  of  the  enactment  as  well  as  to  that  of  the  Church  that 
they  should  be  so  rather  than  strangers,  or  than  the  parish 
clerk  and  sexton  impressed  sicco  pede  for  the  purpose. 

the  man  on  the  right  hand]  The  custom  is  to  read  this  por- 
tion of  the  rubric  (which  was  added  by  Bishop  Cosin)  in  the 
sense  of  the  ancient  one  placed  by  its  side.  Yet  it  would  be 
more  in  conformity  with  ritual  habit  to  suppose  that  "  on  the 
right  hand  "  means  on  the  right  baud  of  the  priest,  as  he  faces 
the  man  and  woman,  his  right  hand  then  answermg  to  the 
"  dexter  side"  (as  heralds  would  say)  of  the  Altar.  Tliis  was  the 
.Icwish  custom,  wliich  may  reasonably  be  supposed  to  have  been 
followed  by  the  early  Chiistians ;  and  it  may  also  be  remarked 
that  the  north  side  of  the  Church  is  that  which  is  appropriated 
to  the  men  when  the  sexes  are  divided.  Such  a  position  would 
receive  a  significant  meaning  ft-ora  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  shows,  these  words  are  written  prophetically 
of  "  the  mystical  union  betwixt  Christ  and  His  Church,"  which 
is  "  signified  "  by  holy  matrimony. 

It  is  worthy  of  notice  that  in  the  later  p.art  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  tmman  being  }jlaced  on  the  right  hand  of  the  man,  that  is, 
between  him  and  the  Altar,"  the  Service  for  the  Holy  Com- 
munion shall  commence.  After  which  the  bride  and  bridegroom 
are  to  kneel  in  front  of  the  altar  in  the  same  order  while  the 
pall  is  held  over  them,  and  also  during  their  communion. 

the  Priest  shall  sag]     The  ancient  rule  of  the  Church  was 


'  Cardw.  Doc.  Ann.  ii.  203,  204. 


264 


THE  SOLEMNIZATION  OF  MATRIMONY. 


Acts  X.  23. 
Ps.  Ixxxix.  5.  7. 
Ruth  iv.  9,  10. 
Heb.  xiii.  4. 
Gen.ii.  18.21—24, 
Eph.  V.  22— .■).•!. 
Matt.  six.  4.  5. 
John  ii.  1 — 3. 

7— U. 
Gen.  vi.  1 — 5. 
1  Cor.  vii.  2. 
1  Kings  xi.  1 — 4. 
Prov.  xix.  4. 


2  Cor.  vi.  14,  15. 
Gen.  i.  27,  28. 
Eph.  vi.  4. 


I  Cor.  vii.  2—5. 

vi.  !.■>. 
1  John  iii.  2,  3. 


Gen.ii.  18. 
Eccl.  iv.  9,  10. 
Ejili.  V.  33. 
1  Cor.  vii.  14. 
Matt.  xix.  3— 6.9. 


DEARLY  beloved,  we  are  gatliered 
together  here  in  the  sight  of 
God,  and  in  the  face  of  this  congrega- 
tion, 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  mystical  union 
that  is  betwixt  Christ  and  his  Church  ; 
which  holy  estate  Christ  adorned  and 
beautified  with  his  presence,  and  first 
miracle  that  he  wrought,  in  Cana  of 
Galilee;  and  is  commended  of  Saint 
Paid  to  be  honom-able  among  all  men  : 
and  therefore  is  not  by  any  to  be 
entei-prised,  nor  taken  in  hand,  unad- 
visedly, lightly,  or  wantonly,  to  satisfy 
men's  carnal  lusts  and  appetites,  like 
brute  beasts  that  have  no  understand- 
ing; but  reverently,  discreetly,  ad- 
visedly, soberly,  and  in  the  fear  of 
God ;  duly  considering  the  causes  for 
which  matrimony  was  ordained. 

First,  It  was  ordained  for  the  ])vo- 
creation  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  for- 
nication ;  that  such  persons  as  have 
not  the  gift  of  continency  might  marry, 
and  keep  themselves  undeSled  mem- 
bers of  Christ's  body. 

Thirdly,  It  was  ordained  for  the 
mutual  society,  helj},  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.  There- 
fore if  any  man  can   shew  any  just 


[L' 


ECCE  convenimus  hue  fratres  co- 
ram Deo,  et  Angelis,  et  omnibus 
Sanctis  ejus,  in  facie  Ecclesioe,  ad  con- 
jungeudum  duo  corpora,  scilicet  hujus 
viri  et  hujus  mulieris,  Hie  resjiiciat 
sacerclos  personas  suas,  ut  amodo  sint 
una  caro  et  duse  animse  in  fide  et  in 
lege  Dei,  ad  promercndam  simul  vitam 
reternam  quidquid  ante  hoc  lecerint. 
Admoneo  igitm-  vos  omnes,  ut  si  quis 
ex  vobis  qui  aliquid  dicere  sciat  quare 
isti  adoloscentes  legitime  contrahere 
non  possint,  modo  confiteatur. 

O  bretheren  we  are  comen  here  [York  Use] 
before  God  and  his  angels,  and  al'k.  xxi.,  a.d, 
all  his  halowes.  In  the  face  and  pre- 
sence of  our  moder  holy  Chj-rche,  for 
to  couple  and  to  kny  t  these  two  bodyes 
togyder :  that  is  to  saye,  of  this  man 
and  of  this  ^\'oman.  That  they  be 
from  this  tyme  forthe,  but  one  body 
and  two  soules  in  the  fayth  and  lawe 
of  God  and  holy  Chyrche  :  For  to  de- 
scrue  euerlastjTig  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  piyuely  or  appertly,  in  helpynge 
of  your  soules  and  theirs  bothe.] 

[I  warne  you  alle  that  yf  there  bee  Salisbury  use. 
any  of  you  whych  wost  owht  by  thys  '""'•  ^^■'  *"  ^ 
man  and  thys  woman  where  fore  they 
won  nat  lawfully  kome  to  gedyr,  know- 
leche  ye  hyt  here  now  or  never.] 


that  marriages  should  be  celebrated  "per  prcsbytcrum  Sanctis 
ordiuibus  constitutum :"  no  change  was  made  in  this  rule  at  the 
Kcformation  or  subsequently,  and  there  is  not  a  sliadow  of 
nuthority  for  the  celebration  of  the  rite  of  marriage  by  Deacons. 
Chief  Justice  Tiudal  gave  liis  opinion,  and  that  of  his  brother 
judges,  before  the  House  of  I/ords  ou  July  7,  1813,  that  it  was 
the  rule  of  the  Church  of  England  to  require  the  ceremony  to  be 
performed  by  a  priest ;  and  it  may  faii'ly  lie  doubted  whether  a 
marriage  could  be  legally  maintained  which  had  only  been  per- 
formed by  a  deacon.  From  an  ecclesiastical  point  of  view  it 
must  bo  remembered  that  (1)  The  Marriage  Office  is  csiwcially 
one  of  Benediction ;  that  (2)  Henedietions  are  beyond  the  power 
of  a  deacon ;  that  (3)  The  rubrics  throughout  contemplate  the 
Minister  of  the  Office  as  a  Priest;  and  that  (4)  No  authority  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  in 


their  diaconate  by  their  Rectors;  and  the  laity  should  insist 
strongly  upon  being  married  by  Priests,  remembering  that  other- 
wise their  marriages  are  proljably  illegal,  while  they  certainly 
cannot  receive  the  fulness  of  Benediction  which  the  Cliurch  has 
provided  for  them  in  the  Office  except  from  a  Priest  or  a  Bishop. 

like  bntte  beasts  that  have  no  vnderstandlnrr']  Tliese  un- 
necessarily cOttrse  words  were  erased  by  Cosin  in  his  revised 
Prayer  Book.  He  also  re-inserted  from  the  book  of  1519  the 
woi'ds  "that  such  as  be  married  may  live  chastely  in  matrimony" 
before  "keep  themselves,"  &c.,  at  the  cud  of  the  third  pai-a- 
graph. 

Therefore  if  any  man  can  shew  ant/  just  caiise'\  These  ancient 
words  are  equivalent  (as  the  next  rubric  but  one  shows)  to  a 
fom'th  publication  of  Banns.  They  are  exactly  analogous  to  the 
iidinonition  of  the  Bishop  to  the  people  at  the  Ordination  of 
Deacons  and  Priests,  and  to  a  similar  one  used  at  the  Confirma- 
tion of  Bishops.     As  will   be  socu   above,  the  Address  is  sub- 


THE  SOLEMNIZATION  OP  MATRIMONY. 


283 


cause,  why  tlicy  may  not  lawfully  be 
joined  together,  let  him  now  siseak,  or 
else  hereafter  for  ever  hold  his  peace. 

%  And  also,  s2>eaM>ig  unto    the  persons  that 
shall  he  marriedf  he  shall  say. 


Matt.  xxvi.  63.     T   REQUIRE  and  charge  you  both, 

IccTxiLiV.        J-     (^^  y^  ^'^  answer  at  the  dreadful 

Mark  vil'w,  18.    day  of  judgement  when  the  secrets  of 

^"l^ii-i^'    all  hearts  shall  be  disclosed,)  that  if 

either  of  you  know  any  impediment, 

why  ye  may  not  be  lawfully  joined 

together  in   matrimony,   ye   do   now 

confess  it.      For  be  ye  well  assured, 

that  so  many  as  are  coujiled  together 

otherwise  than  God's  Word  doth  allow 

are  not  joined  together  by  God ;  neither 

is  their  matrimony  lawful. 

7  At  which  day  of  Marriage,  if  any  man  do 
allege  and  declare  any  impediment,  why 
they  may  not  he  coupled  together  in  matri- 
mony, hy  Ood's  Law,  or  the  Laws  of  this 
Healm ;  and  will  he  hound,  and  sirfficient 
sureties  with  him,  to  the  parties ;  or  else 
put  in  a  Caution  {to  the  full  value  of  such 
charges  as  the  persons  to  he  married  do 
thereby  sustain)  to  prove  his  allegation; 
then  the  solemnization  must  be  deferred, 
until  such  time  as  the  truth  be  tried. 

^  If  no  impediment  he  alleged,  then  shall  the 
Curate  say  unto  the  man, 

Ep"v'!*28,tf'    ^-  ^^^^^'^  thou  have  this  woman 
cfcfix'/'  '  '      ^^  ^^y  wedded  wife,  to  live 

I'cor.vu. 3-5: 10.  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, 
forsaking  all  other,  keep  thee  only 
imto  her,  so  long  as  ye  both  shall  live? 


^  Eadem  admonitiofiat  ad  virum  et  ad  mulierem, 
ut  si  quid  ah  illis  occulte  actum  fuerit,  vet 
si  quid  devoverint,  vel  alio  modo  de  se  nove- 
rint  quare  legitime  contrahere  non  possint : 
tunc  confteantur. 

r  A  LSO  I  charge  you  both,  and  [Voik  use.] 
L  JTjl.  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  yom-  selfe  : 
or  that  ye  knowe  any  lawfull  lettyng 
why  that  ye  may  not  be  wedded  togy- 
ther  at  thys  time  :  Say  it  nowe,  or  we 
do  any  more  to  this  mater.] 


IT  Si  vero  aliquis  impedimentum  aliquod  propo- 
nere  voluerit :  et  ad  hoc  probandum  can- 
tionem  prcestiterit :  differantitr  sponsalia 
quousque  rei  Veritas  cugiioscatur.  Si  vero 
nullus  impedimentum  proponere  voluerit  ^ 
interrogef  sacerdos  dotem  mulieris  .... 


^  Fostea  dicat  sacerdos  ad  virum  cunctis  aU' 
dientihus  in  lingua  materna  sic. 

N.  "YT'IS  habere  banc  mulierem  in 
T  sponsam,  et  earn  diligere  : 
honorare  :  tenere  :  et  custodire  sanam 
et  infirmam,  sicut  sponsus  debet  spon- 
sam :  et  omnes  alias  propter  earn  di- 
mittere,  et  illi  soli  adha;rere  quamdiu 
vita  utriusque  vestrum  duraverit  ? 


\JSf.  ^"TTYLT  thou  have  thys  wo- 
T  T       man  to  thy  weddyd  wyf 


6tantially  that  wliicli  was  used  in  the  Pre-Reformation  Church ; 
but  the  more  homilotic  form  of  it  appears  to  have  been  imitated 
from  Archbisliop  Hermann's  book. 

I  require  and  charge  you  both]  This  last  and  solemn  appeal 
to  the  consciences  of  tlio  persons  to  be  married  shows  how  great 
care  has  always  been  taken  by  the  Clmrch  to  prevent  improper 
marriages.  What  are  impediments  to  marriage  is  shown  in  the 
proposed  rubrics  of  Bishop  Cosin  on  a  preceding  page. 

if  any  man  do  allege  and  declare  any  impediment']  This  is  a 
very  difficult  rubric,  and  does  not  seem  ever  to  have  received  a 
judicial  interpretation.  On  the  one  hand,  it  appears  to  stop  the 
marriage  only  in  case  the  objector  submits  to  "be  bound,  and 
sufficient  sureties  with  him,  to  the  parties ;  or  else  to  put  in  a 
caution,"  &c.  On  the  other,  the  mere  fact  of  a  real  impediment 
ollegcd  hy  any  apparently  trustworthy  person  seems  to  cut  it 


out  of  the  power  of  the  Clergyman  to  proceed  with  the  marriage 
{whether  the  objector  offers  security  or  not)  until  a  legal  inves- 
tigation 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 ;  biit  such  a  proceeding 
docs  not  seem  to  meet  the  requirement  of  the  rubric,  nor  to  be 
just  to  the  persons  desiring  to  bo  married. 

§   The  Mutual  Consent, 

Although  this  ceremony  may  appear  to  be  a  mere  formality, 
since  it  is  very  improbable  that  persons  will  appear  before  the 
Clergyman  for  the  purpose  of  being  married  unless  they  have 
previously  come  to  a  decision  and  agreement  on  the  subject,  yet 
it  is  a  formaUty  respecting  which  the  Church  has  always  been 
strict;  and  in  the  civil  contracts  which  have  been  adopted  under 

M  M 


S66 


THE  SOT.EJMNIZATION  OF  MATRIMOINY. 


Deut.  xxix.  9. 
Numb.  zxx.  2. 


Gen.  xxiv.  58. 

ii.  IS. 
Prov.xxxi.1 1, 
Eph.  V.  22.  24. 
Tit.  ii.  4.  5. 
1  Cor.  vii.  S9. 


Matt.  xix.  8. 
Jlnrk  X.  2.  5—8 
II,  12. 


T  The  man  shall  ansioer, 

I  will. 

^  TAen  «JaK  «*e  Priest  say  ■unto  the  woman, 

N.  XTTILT  tliou  have  this  man  to 
T  T  thy  wedded  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,  forsaking  all  other,  keep  thee 
only  unto  him,  so  long  as  ye  both  shall 
live? 


Numb.  XXX.  3,  4, 


1  Cor.  vii.  3! 
Gen.  ii.  22. 


%  The  tdoman  shall  answer, 
I  will. 

T  Then  shall  the  Minister  say. 

Who  giveth  this  woman  to  be  married 
to  this  man  ? 

IT  Then  shall  they  give  their  troth  to  each  other 
in  this  manner. 

T  The  Minister,  receiving  the  woman  at  her 
father's  or  fnencVs  hands,  shall  cause  the 
man  with  his  right  hand  to  talce  the  woman 
hi/  her  right  hand,  and  to  say  after  him  as 
foUoweth, 

IN.  take  thee  N.  to   my  wedded 
wife,  to  have  and  to  hold  from 
this  day  forward,  for  better  for  worse, 


and  her  loue  honour  holde  and  kepe 
heyl  and  syke  as  a  housbonde  owytli  to 
kepe  hys  wyf  and  all  other  for  her  to 
lets  and  holde  the  only  to  her  as  long 
as  your  eyther  lyf  lastyth  ?] 

^  Jtespondeat  vir. 

Volo. 

^  Item  dicat  sacerdos  ad  mulierem  hoc  modo. 

N.  ~V  T'lS  habere  himc  virum  in  spon- 
T  sum  et  ei  obedire  et  scrvire  : 
et  eum  diligere,  honorare,  aecustodire 
sanum  et  infirmum  sicut  sponsa  debet 
sponsum  :  et  omnes  alios  proj)ter  cum 
dimittere,  et  illi  soli  adhsei-ere  quamdiu 
vita  utriusque  vestrum  duraverit  ? 


[_N.  "TTTYLT  thou  have  thys  man 
T  T  imto  thy  housbonde  and 
obeye  to  hym  and  serve  and  hym  to 
love  and  honour  and  kepe  heil  and  sj^ke 
as  a  wyi  owyth  to  do  the  housbonde 
and  to  lete  alle  other  men  for  hym  and 
holde  the  only  to  hym  whylys  your 
eyther  lyf  lasteth  ?] 

^  Respondeat  mulier. 

Volo. 

\_Deinde  Sacerdos. 

Who  schal  zeve  yis  woman  ?] 

%  Deinde  detur  femina  a patre  suo,  vel  al)  amicis 
ejus :  quod  si  puella  sit  discoopertam  haheat 
mamtm:  si  vidua  tectam  ;  qvamvirrecipiat 
in  Dei  Jide  et  sua  servandam,  sicut  vovif 
coram  sacerdote,  et  teneat  earn  per  manum 
dextram  in  mamt  sua  dextra,  et  sic  det 
Jidem  mulieri  per  verba  de  prcesenti,  ita 
dicens  docente  sacerdote. 

IN.  take  the  N.  to  my  wedded  wyf 
to  haue  and  to  holde  fro  this  day 
forwarde   for   better :    for   wors :    for 


[MS.  Bib!.  Reg. 
2,  a.  x\i.,  A.D. 

HOS.J 


modem  legislation  equal  strictness  has  been  observed.  In  point 
of  fact,  forced  marriages  have  not  unfrequently  taken  place,  and 
they  are  as  alien  to  the  spirit  in  which  Holy  Matrimony  is 
regarded  by  the  Church  as  the  worst  clandestine  marriages  are. 
At  the  last  moment,  therefore,  before  the  irrevocable  step  is 
taken,  and  the  indissoluble  bond  tied,  each  of  the  two  persons  to 
be  married  is  required  to  declare  before  (jod  and  the  Church  that 
the  marriage  takes  place  with  their  own  free  will  and  consent. 
This  declaration  is  also  worded  in  such  a  manner  as  to  constitute 
a  promise  in  respect  to  the  duties  of  the  married  state ;  and 
althougli  no  solemn  adjuration  is  annexed  to  this  promise,  as  in 
the  Invocation  of  the  Blessed  Trinity  afterwards,  yet  the  simple 
"I  will,"  given  under  such  circumstances,  must  be  taken  to  have 
the  force  of  a  vow  as  well  as  that  of  an  assent  and  consent  to  the 
terms  of  the  marriage  covenant  as  set  forth  by  the  Chm-ch. 
The  above  English  forms  of  the   consent  are  given  from  a 


Salisbury  Ordinale   in   the   British   Museum   [Harl.  MS.  873]. 
The  following  are  from  the  York  Manual : — 

N.  Wilt  thou  haue  this  woman  to  thy  wyfe  :  and  loue  licr  and 
kepe  her  in  syknes  and  in  helthe,  and  in  all  other  degrcse  be  to 
her  as  a  husliande  sholde  be  to  his  wyfe,  and  all  other  forsake  for 
her :  and  holde  thee  only  to  her,  to  thy  lyues  ende  ?  Se- 
spondeat  vir  hoc  modo  ;  I  wyll. 

N.  Wylt  thou  have  this  man  to  thy  husbande,  and  to  be 
Imxum  to  him,  serue  him  and  kepe  him  in  sykcnes  and  in  helthe : 
And  in  all  other  degrese  be  vnto  hym  as  a  wyfe  should  be  to  hir 
hu.-^bande.  and  all  other  to  forsake  for  hym  :  and  holde  thee  only 
to  hym  to  thy  lyues  ende  ?  Sespondeat  mulier  hoc  modo  :  1 
wyll. 

§  The  Betrothal. 

That  espousal  which  used,  in  very  ancient  times,  to  take  place 
some  weeks  or  months  before  the  marriage,  and  which  constituted 


THE  SOLEMNIZATION  OF  MATRIMONY. 


207 


Rom.  vii.  2,  3. 


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. 

^  Then  shall  they  loose  their  hands ;  and  the 
woman,  with  her  right  hand  taking  the  man 
hy  his  right  hand,  shall  likewise  sag  after 
the  Minister, 

IN.  take  thee  N.  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  ordinance;  and  thereto  I  give 
thee  my  troth. 


richere  :  for  poorer  [for  ftiirer  for 
fowler.  Ilarl.  MS.'\  :  in  sykenesse  and 
in  hele :  tyl  dethe  vs  depart*  if  holy 
chyrche  it  woll  ordeyne,  and  therto  I 
plight  the  my  trouthe. 

Manum  reirahendo. 

Delude  dicat  mulier  docente  sacerdote. 

IJV.  take  the  JY.  to  my  wedded  hous- 
bonder  to  haue  and  to  liolde  fro 
this  day  forwarde  for  better  :  for  wors  : 
for  richer  :  for  poorer :  in  sykenesse 
and  in  hele  :  to  be  bonere  and  buxum 
in  bedde  and  at  tlie  horde  tyll  dethe 
vs  departhe  if  holy  chyrche  it  wol 
ordeyne  and  therto  I  plight  the  my 
trouthe. 


B  formal  religious  recognition  of  what  is  now  called  an  "  engage- 
ment," is  represented  in  our  present  Office  by  the  previous  words 
of  consent,  which  were  called  a  contract  *'  de  futuro."  Even 
when  they  were  thus  used,  a  contract  "  per  verba  de  praDsenti " 
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  properly  consists  of  this  part  of  the  ceremony  in 
which  the  hands  are  joined,  and  each  gives  their  troth  or  pro- 
mise of  fidelity  (which  is  the  marriage  vow)  to  the  other. 

The  present  words  of  betrothal  are  substantially  identical  with 
those  which  have  been  used  in  England  from  ancient  times. 
Three  variations  are  here  printed ;  which,  with  that  given  above, 
will  fully  illustrate  the  language  in  which  they  were  spoken 
from  about  the  thirteenth  to  the  sixteenth  century. 

Salisburg  Use.  York  Use.  Hereford  Use. 

I  N.  take  the  N.  Here  I  tak  the  N.  I,  N.,  underfynge 
to  my  weddyd  wyf  to  my  wedded  wyfF  the,  N.,  for  my  wed- 
to  haue  and  to  holde  to  holde  and  to  have  ded  wyf,  for  betere 
fro  thys  day  wafor  att  bed  and  att  horde  for  worse,  for  richer 
beter,  for  worse,  for  forfairerforlaither^  for  porer,  yn  sekcnes 
rycher,  for  porer :  in  for  better  for  wars,  and  in  bclthe  tyl 
sykenesse  and  in  in  sikness  and  in  deth  us  departe,  as 
helthe,  tyl  deth  us  heile  till  dethe  us  holy  church  hath  or- 
departed  yf  holy  depart  and  thereto  deyned,  and  therto 
chyrch  wol  it  or-  plyght  I  the  my  y  plifth  the  my 
deyne  and  ther  to  trough.  trowthe. 
I  plycht  the  my 
trouth '. 


>  Yet  there  is  evidence  of  separate  espousals  liaving  been  made  as  late  as 
the  time  of  Charles  1.  For  in  the  Parish  Register  of  Boughton  Monchelsea, 
in  Kent,  is  tlie  following  entry :—"  Michaelis.  1G30.  Sponsalia  inter 
Gulielm.  Maddox  et  Elizabeth  Grimestone  in  debit'  juris  fonna  transacta, 
10  die  Januarii."  Two  years  and  three-quarters  afterwards  comes  the  entry 
of  the  marriage  :— "  Michaelis.  1C33.  Nuptia  inter  Gulielmu  Maddox 
et  Elizahetha  Grimestone,  ultimo  Octobris."  [Bums'  Hist,  of  Fleet  Mar- 
riages, p.  2.]  The  ancient  oath  of  espousals  was  administered  in  this  fonii: 
"You  swear  by  God  and  His  holy  saints  Iicrein,  and  by  all  the  saints  in 
Paradise,  that  you  will  take  this  woman,  whose  name  is  N.,  to  wife,  within 
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  affiance 
yourselves,"  to  which  they  made  an  affirmative  reply,  an  exhortation  con- 
cluding the  ceremony. 

2  "Depart  "is  sound  English  for  "  part  asunder,"  which  was  altered  to 
"do  part"  in  16G1,  at  the  pressing  request  of  the  Puritans,  who  knew  as 
little  of  the  history  of  their  national  language  as  they  did  of  that  of  their 
national  Church. 

3  "Troth,"  or  "Trouth,"  is  commonly  identified  with  "truth;"  but  this 
is  an  error,  the  meaning  of  the  word  being  "  fidelity,"  or  "  allegiance."  To 
"give  troth  "  is  equivalent  to  "  firiem  dare." 

*  "  Lalther ;"  this  is  the  old  comparative  degree  of  "  loath,"  as  in  "  Ihc 


I  N.  take  the  N.  Here  I  tak  the  N.  I,  N.,  underfynge 
to  my  weddyd  bus-  to  my  wedded  hous-  the  N.,  for  my  wed- 
bonde  to  haue  and  band  to  hold  and  to  ded  housband,  for 
to  holde  fro  *  thys  have  att  bed  and  att  better,  for  worse,  for 
day  for  bether,  for  horde  for  fairer  for  richer,  for  porer,  yn 
wurg,  for  richer,  for  laither,  for  better  sekenes  and  in 
porer,  in  sykenesse  for  wars,  in  sikeness  helthe,  to  be  buxom 
and  hin  elthe  to  be  and  in  heile  till  dethe  to  the  tyl  deth  us 
honour  and  buxnm  ^  us  depart  and  there-  departe,  .as  holy 
in  bed  and  at  bort :  to  I  plyght  the  my  church  hath  or- 
tyll  deth  ns  departe     trough.  deyned,   and   tharto 

yf  holy  chyrche  wol  y      plijt      the      my 

it  ordeyne  :  and  ther  trowthe. 

to   I  plyche   te   my 
thronte. 

The  words,  and  the  accompanying  ceremony,  which  are  thus 
handed  domi  to  ns  from  the  ancient  Church  of  England,  have  a 
very  striking  Christian  significance.  In  the  ceremony  of  be- 
trothal it  will  be  observed  that  woman  is  recognized  throughout 
as  still  subject  to  the  law  of  dependence  under  which  she  was 
oi-iginally  placed  by  the  Creator.  As  soon  as  the  mutual  consent 
of  both  the  man  and  the  woman  has  been  solemnly  given  in  the 
face  of  God  and  the  Church,  the  minister  of  the  Office  is  directed 
to  ask,  "  Wlio  giveth  this  woman  to  be  married  to  this  man  ? " 
Then  she  is  given  up  from  one  state  of  dependence  to  another, 
through  the  intermediate  agency  of  tlie  Church;  "the  minister 
receiving  the  woman  at  her  futhei-'s  or  friend's  hands  "  (to  sig- 
nify 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  alono  can 
give  a  husband  authority  over  his  wife.  The  quaint  but  venerable 
and  touching  words  with  which  the  two  "give  their  troth  to 
each  other"  express  again  and  in  a  still  more  comprehensive 
form  the  obligations  of  the  married  state  which  were  previously 
declared  in  the  words  of  mutual  consent.  Each  promises  au 
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 


am  him  the  lathere"  [Lazamon's  Brut,  i.  37.]  The  word  "  fouler"  is  used 
in  some  Salisbury  Manuals :  and  each,  of  course,  expresses  the  idea  o( 
"less  fair,"  or  "  less  pleasing." 

"  This  is  a  conjectural  emendation.    The  word  is  "  for  "  in  two  copies. 

6  "Honour  and  buxum"  are  the  representatives  of  "Bonnaire,"  gentle 
(as  in  rfcJonair),  and  "Boughsome,"  obedient.  Some  Manuals  added  "in 
all  lawful  places."  In  the  Golden  Litany  printed  by  Maskell  [Mon.  Bit.  ii. 
215]  one  of  the  petitions  is,  "By  Thy  infinite  buxonmes:  have  mercy  on 
us."  In  the  Proraptorium  Parvulorum  the  two  equivalents  Humiiitat  and 
Oieilieiilia  arc  given  under  the  word  Buxumnesse. 

M  Hi 


268 


THE  SOLElNmiZATION  OF  MATRIIMONY. 


%  Then  shall  they  again  loose  tJteir  Jiands,  and 
the  man  shall  give  unto  the  woman  a  ring, 
laying  the  same  upon  the  booky  with  the  ac- 
customed duty  to  the  Priest  and  Cleric. 
And  the  Priest  taking  the  ring,  shall  deliver 
it  unto  the  tnafi,  to  put  it  upon  the  fourth 
finger  of  the  tvojnan's  left  hand*  And  the 
*r:an  holding  the  ring  therej  and  taught  by 
the  Priest,  shall  say, 

^'n-u/~'-      'YXriTII  this  ring  I  tliee  wed,  ^^•itll 
'^M.e^'xx'^iM:    VV      my  body  I  thee  worship,  and 
°  ■  ""■    ■  with  all  my  worldly  goods  I  thee  en- 

dow :  In  the  Name  of  the  Father,  and 
of  the  Son,  and  of  the  Holy  Ghost. 
Amen. 


Manum  retrahendo. 

Deinde  ponat  vir  attrunt :  argentum  ;  et  an" 
nidum  super  scutum  velUhrtim:  .  .  .  tunc  .  .  , 
accipiens  sacerdos  annulum  tradat  ipsum 
viro :  quem  vir  accipiat  manu  sua  dextera 
cum  trihus  principaliorihus  digitiSf  et  manu 
sua  sinistra  tenens  dexteram  spouses  docente 
sacerdote  dicaf, 

WITH  this  ryuge  I  the  wed,  and 
this  gold  and  siluer  I  thegeue, 
and  with  my  body  I  the  worshipe,  and 
^•ith  all  mj''  worldely  cathel  I  the  en-  at. 
dowe.  -E'f  tunc  inserat  spotisus  aniiu- 
lum  pollici  sponsa  d'lcens.  In  nomine 
Patris :  clejnde  secundo  d'lgito  d'lcem. 
et  Filii :  deiiide  tertio  diffito  dicens :  et 
Spiritus  Sancti.  delude  quarto  d'lgito 
dicens.  Amen,  iblque  dlmlttat  an- 
nulnm  ....  Delude  inclhiails  eorum 
capUlbus  dicat  sacerdos  benedlctmiem 
super  eos.  .  .  . 


'  liononr.'* 


them.  On  both  sides  a  promise  is  given  of  love  antl  support 
under  all  t!ie  circumstances  of  life,  prosperous  or  adverse.  The 
duties  of  support,  shelter,  and  comfort,  ivhicli  ordinarily  devolve 
upon  the  husband  chiefly  may,  under  some  circumstances  (though 
they  rarely  arise),  fall  chiefly  upon  the  wife;  and  if  by  sickness 
and  infirmity  he  is  unable  to  fulfil  them  towards  her,  he  has  a 
claim  upon  her,  by  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  phrase  "  to  obey  "  is  substituted  fbr  the 
obsolete  one  "  to  be  buxom,"  which  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  that  it  may  be  given  over  to  her  husb.and.  Since  it  pleased 
our  Blessed  Lord  to  make  woman  the  instrument  of  His  Incarna- 
tion, 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,  mutual  love,  and,  above  all,  religious  feeling, 
will  always  enable  the  wife  to  discern  how  far  she  is  bound  to 
obey,  and  the  husband  how  far  it  is  his  duty  to  rule ;  and  re- 
gulated 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  notliing  is  said  in  the  husband's 
part  of  the  marriage  vow  about  "  rule,"  for  this  is  included  in 
the  word  "love."  "The  dominion  of  a  mai!  over  his  wife  is  no 
other  than  as  the  soul  rides  the  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  provisions,  and  very  often  is  led 
by  its  inclinations  and  desires,  and  does  never  contradict  its 
ajjpetites  but  when  they  are  evil,  and  then  also  not  without 
some  trouble  and  sorrow;  and  its  government  comes  only  to 
this— it  furnishes  the  body  with  light  and  understanding,  and 
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  (iod 
commands  ns  to  love  Him,  He  means  wo  should  obey  Him  : 
'this  is  love,  that  ye  keep  My  commandments;'  and  'if  ye  love 
Me,  keep  My  commandments.'  Now,  as  Christ  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  iu  the 


family,  the  right  of  his  privilege,  and  the  injunction  imposed  by 
God  upon  her  sex,  that  although  'in  sorrow  she  bring  forth 
children,'  yet  with  'love  and  choice  she  should  obey.'  The 
man's  authority  is  love,  and  the  woman's  love  is  obedience  '." 

§  r/ie  Marriage. 
With  this  ring  I  thee  wed']  The  use  of  the  wedding  ring  was 
probably  adopted  by  the  early  Church  from  the  marriage  customs 
which  were  familiar  to  Christians  in  their  previous  life  as  Jews 
and  Heathens':  for  the  ring,  or  something  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 
her  hands."  Much  pleasing  symbolism  has  been  connected  with 
the  wedding  ring,  especially  that  its  form  having  neither  begin- 
ning nor  end,  it  is  an  emblem  of  eternity,  constancy,  and  inte- 
grity. This  meaning  is  brought  out  in  the  am-icnt  fonn  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  maycst  keep  un- 
defiled  the  spouse  of  God,  which  is  His  holy  Church."  The  same 
form  of  blessing  the  ring  was  used  in  this  case,  as  was  used  in 
the  Marriage  Service,  and  which  is  printed  above.  Probably 
it  hi\s  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  they  be  from  this  tvme 
fortlie,  but  one  body  and  two  souls  in  the  faytli  and  lawe  of  God 
and  holy  Chyrche."  It  is  the  only  relic  of  the  ancient  tokens  of 
spousage, — gold,  silver,  and  a  ring  being  formerly  given  at  this 
part  of  the  service  :  and  as  the  gold  and  silver  were  given  as  sym- 
bols of  dowry,  so  probably  one  idea,  at  least,  connected  with  the 
ring,  was  that  of  the  relation  of  dependence  which  the  woman 
was  henceforth  to  be  in  towards  her  husband.  In  the  Prayer 
Book  of  1519  the  gold  or  silver  were  still  directed  to  be  given, 
(and  in  Bishop  Cosiu's  revised  Prayer  Book,  he  proposed  a  restora- 
tion of  the  custom,  inserting,  "  and  other  tokens  of  spousage  as 
gold,  silver,  or  bracelets,"  after  the  word  '  ring,')  but  in  1 553 
"  the  accustomed  duty  to  the  Priest  and  Clerk  "  was  substituted, 
and  ultimately  retained  in  the  revision  of  1661.     It  is  possible 


1  Bishop  Taylor's  Scnnon  on  the  Marriajie  King. 

2  TertiiUian  speaks  of  the  Roman  matron's  "one  finger,  on  which  her 
husband  hart  placed  the  pledge  ^f  the  nuptial  ring."  Tertull.  Apol.  vi..  Da 
Idol.  xvi. 


THE  SOLEMNIZATION  OF  MATRIMONY. 


260 


Phil.  iv.  G. 
Kev.  iv.  11. 
Job  vii.  20. 

1  Pet.  V.  10. 
Gen.  i.  28. 

2  Sam.  vii.  29. 
Gen.  xxiv.  ti7. 
Eccl.  V.  4. 


o 


Then  the  man  leaoiiig  the  rhg  vpon  the 
fourth  finger  of  the  looman's  left  hand,  they 
shall  both  kneel  down  and  the  Minister 
shall  sal/. 

Let  US  pray. 
ETERNAL  God,  Creator   and 
Preserver  of  all  mankind.  Giver 

of  all  spiritual  grace,  the   Author  of 
everlasting   life;    Send   thy   blessing 
coi"uri's'?9'"''  "P°'^  these  thy  servants,  this  man  and 
Luke  i.  5,0  j^jjjg  ^Yoman,   whom  we  bless  in   thy 

rs.  cxix.  165.  '  "^ 

Name;  that,  as  Isaac  and  Rebecca 
lived  faithfully  together,  so  these  per- 
sons may  surely  perform  and  keep  the 
vow  and  covenant  betwixt  them  made, 
(whereof  this  ring  given  and  received 
is  a  token  and  pledge,)  and  may  ever 
remain  in  perfect  love  and  peace  toge- 
ther, and  live  according  to  thy  laws ; 
through  Jesus  Christ  our  Lord.  Amen. 


r/^REATOR  et  conservator  humani  [Ad  benfiucuo. 
\-\y  generis:  dator  gratise  spiritalis : 
largitor  asternas  salutis :  tu,  Domine, 
mitte  benedictionem  tuam  super  hunc 
annulum,  respice,  ut  quas  ilium  ges- 
taverit  sit  armata  virtute  coelestis  de- 
fensionis,  et  proficiat  Uli  ad  teternam 
salutem.     Per  Christum. 

Bene>J«dic,  Domine,  hunc  annulum, 
respice,  quern  nos  in  tuo  sancto  nomine 
benedicimus :  ut  quEecumque  eum  por- 
taverit  in  tua  pace  consistat :  et  in  tua 
voluntate  permaneat :  et  in  tuo  amore 
vivat  et  ereseat  et  senescat :  et  mul- 
tiplicetur  in  longitudinem  dierum.  Per 
Dominum.] 


that  the  "  gold  or  silver "  Lail  customai'ily  been  appropriated 
as  the  marriage  fee  :  but  Hooker  says  tliat  the  use  of  tliem  liad 
"in  a  manner  aU'euay  worn  out"  even  so  early  as  tlie  time  of 

York  Use.  Hereford  Use. 

With  this  rynge  I  wedde  the,  Wytli  tliys  ryug  y  the  wedde, 

and  witli  this  gold  and  silver  I  and  thys  gold  and  seluer   ych 

honoure  the,  and  with  this  gyft  the  ^eue,  and  wytli  myne  body 

I    honoure    the.      In    nomine  ych  the  honoure.     In   nomine 

Patris :    et   Filii :    et   Spiritus  Patris :    et   Filii ;    et   Spiritua 

Sancti.    Amen.  Sancti.     Amen. 


An  old  manual  in  the  British  Museum  [Bibl.  Peg.  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  tin  goodes,  }if  heo  abide 
aftur  thy  discos." 

The  ring  was  anciently  placed  first  on  the  thumb  at  the 
invocation  of  the  First  Person  of  the  Trinity,  on  the  next  finger 
at  the  Name  of  the  Second,  on  the  third  at  the  Name  of  the 
Third,  and  on  the  fourth  at  the  word  Amen.  The  expression  of 
the  second  rubric,  "leaving  the  ring  upon  the  fourth  finger," 
seems  to  point  to  this  custom  as  still  observed,  and  still  intended. 
The  ancient  rubric  also  gave  as  a  reason  for  its  remaining  on  the 
fonrth  finger,  "  quia  in  medico  est  qucedam  vena  procedens 
usque  ad  cor ;"  and  this  reason  has  become  deeply  rooted  in  the 
popular  mind.  The  same  rubric  also  adds  "  et  in  sonoritate 
argenti  designatur  interna  dileclio,  quiB  semper  inter  eos  debet 
esse  recens." 

ivith  my  body  I  thee  tDorshipl  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  Bancroft  in  Bishop  Cosiu's  revised 
Prayer  Book  instead  of  the  chiinge  suggested  by  Cosin  himself. 
But  either  by  accident,  or  through  a  change  of  mind  on  the  part 
fif  the  Revision  Committee,  the  old  word  was  allowed  to  remain. 
Tlie  more  exclusive  use  of  this  word  in  connexion  with  Divine 
Service  is  of  comparatively  modem  date.    In  the  Liber  Festivulis, 


Queen  Elizabeth.  The  following 
the  ring  was  given,  and  Cosin's  p: 
trate  the  subject : — 

Frayer  Boole  o/1549. 
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. 


forms  of  the  words  with  which 
reposed  form,  will  further  illus- 

Form  proposed  by  Bishop 
Cosin,  1661. 

With  this  ring  I  thee  wed, 
and  receive  thee  into  the  holy 
and  honourable  estate  of  matri- 
mony :  In  the  Name  of  the  Fa- 
ther, and  of  the  Son,  and  of 
the  Holy  Ghost.    Amen. 


printed  by  Caxton  in  1483,  an  Easter  homily  calls  every  gentle- 
man's house  a  "  place  of  worship,"  and  in  the  same  century  a 
prayer  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  in  the  appellation  "  wor- 
shipful companies."  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  fi-om  the  hands  of  her  father. 
Thus  he  gives  first  the  usufruct  of  his  person  in  these  words,  and 
in  those  which  follow,  the  usufruct  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  this  solemn  invocation  of  the  Blessed  Trinity.  In  all  that 
follows  they  are  receiving  the  Benediction  of  the  Church,  and  its 
ratification  of  their  contract. 

they  shall  both  kneel  down']  All  present  should  also  kneel  at 
this  pi'ayer,  except  the  Priest.  It  is  the  only  part  of  the  Service, 
in  the  body  of  the  Church,  at  which  the  bystanders  are  required 
to  kneel;  but  the  married  couple  ought  to  continue  kneeling 
until  the  commencement  of  the  Psalm  or  Introit.  The  pr.ayer 
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  in  the  ancient  Office.  In  1519  the  parenthesis 
"  (after  bracelets  and  jewels  of  gold  given  of  the  one  to  the  other 
for  tokens  of  their  matrimony)  "  followed  the  names  of  Isaac  and 
Rebecca ;  which  indicates  the  origin  of  Cosin's  proposed  dowry  of 
bracelets. 


270 


THE  SOLEMNIZATION  OF  MATRIMONY. 


IT  Then  shall  iJte  JPriest  join  their  right  hands 
together^  and  satf, 

if  all.  iiji.  5, 6.  Those  whom  God  hath  joined  toge- 
ther, let  no  man  put  asunder. 

^  Theyi  shall  the  Minister  speai  unto  the  people. 

M.-11.U.  14-16.  TT^ORASMUCH  as  N.  and  J\^.  have 
_l-  consented  together  in  holy  wed- 
lock, and  have  witnessed  the  same 
before    God  and   this    company,   and 

Gen.  xxir.  5s.  67.  thereto  have  sriven  and  pledged  their 

Ruth  iv.  9,  10.  ^  ,,111 

troth  either  to  other,  and  have  declared 
the  same  by  giving  and  recei\Tng  of  a 
ring,  and  by  joining  of  hands;  I  pro- 
nounce that  they  be  man  and  wife 
Matt,  xviii.  18.  toorether.  In  the  Name  of  the  Father, 
and  of  the  Son,  and  of  the  Holy  Ghost. 
Amen. 


2  Cor.  xiii.  14. 
Numb.  vi.  24—26. 
Ps.  cxxxiv.  3. 

cxix.  58.  132. 
£ph.  i.  3.  iii 

IC— 19. 
1  Pet.  iii.  7. 
Rom.  vi.  22. 


[Printed  at  length 
in  the  Sealed 
Books.J 


\  And  the  Minister  shall  add  this  Nessing, 

GOD  the  Father,  God  the  Son,  God 
the  Holy  Ghost,  bless,  preserve, 
'^-  and  keep  you;  the  Lord  mercifully 
with  his  favour  look  upon  you ;  and  so 
fill  you  with  all  spiritual  benediction 
and  grace,  that  ye  may  so  live  together 
in  tliis  life,  that  in  the  world  to  come 
ye  may  have  life  everlasting.     Amen. 


^  Then  the  Minister  or  Clerics,  going  to  the 
Lord's  table,  shall  sag  or  sing  this  Psalm 
following. 

Beati  omnes.     Psalm  cxxviii. 


IT  Or  this  Psalm. 

Dcus  viisereatur.     Psalm  Ixvii. 


^  And  so  letle  the  minister  ioine   their  right  Daye's  transl.  of 

,...].  J  Herman's  Con- 

handes  together,  and  saye,  ^^j,    ^  j,  ._j,, 

That,  that  God  hath  ioyned,  lette 
no  man  dissever. 

T  And  lette  the  pastour  sag  more  over,  with  a 
loivde  voice,  that  mage  be  hearde  of  all  men, 

FORASMUCHE  as  than  thys 
Johan  i\^.  desireth  thj^s  Anne  to  be 
hys  wife  in  the  Lords,  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 
matiimonie,  and  haue  now  both  pro- 
fessed the  same  openly,  and  haue  con- 
firmed it  with  giiiinge  of  ringes  ech  to 
other,  and  ioininge  of  handes :  I  the 
minister  of  Christ  and  the  congrega- 
cion  pronounce  that  they  be  io}iied 
together  with  lawfull  and  Christian 
matrimony,  and  I  confirme  this  their 
mariage  in  the  Name  of  the  Father, 
the  Sonne,  and  the  Holie  Gost.  Amen. 

BENE>J«DICAT  VOS  DeUS  Pater,  Salisbury  use. 
eustodiat  vos  Jesus  Christus, 
illumiuet  vos  Spiritus  Sanetus.  Os- 
tendat  Dominus  faciem  suam  in  vobis 
et  misereatur  vestri.  Convertat  Domi- 
nus vultum  suum  ad  vos :  et  det  vobis 
pacem :  impleatque  vos  omni  benedic- 
tione  spuituali,  in  remissionem  om- 
nium peccatorum  vestrorum  ut  habeatis 
vitam  Eetemam,  et  vivatis  in  ssecula 
sseculorum.     Amen. 

•T  Sic  intrent  ecclesiam  usque  ad  gradum  alta- 
ris:  et  sacerdos  in  eundo  cum  suis  ministri* 
dicat  hunc  psalmum  sequentem. 

Beati  omnes. 


Those  whom  Ood  hath  joined  together']  TUis  sentence  of 
marriage  with  its  accompanying  gesture  of  joining  the  bride  and 
bridegroom's  hands  is  a  noble  peculiarity  of  the  English  rite, 
though  probably  derive<l  originally  from  Archbishop  Heruunn's 
Consultation.  It  completes  the  Jlarriage  rite  so  far  as  to  make 
it  spiritually  indissoluble,  and  may  be  considered  as  possessing  a 
sacramental  character  in  that  lower  sense  in  which  those  rites 
have  it,  the  outwiird  signs  of  which  were  not  ordained  by  Christ 
Himself.  There  are  hardly  any  words  iu  the  Prayer  Book  which 
more  solemnly  declare  the  faithful  conviction  of  the  Church  that 
God  ratifies  the  work  of  His  Priests.  In  this  case  and  in  the 
Ordination  Service  the  very  words  of  our  Lord  Himself  are 
adopted  as  the  substantial  and  etfective  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  mmistry.  As  there  the 
Bishop  says  unconditionally,  "  Receive  the  Holy  Ghost ;"  so  here 
the  Priest  says  uncouditiomdly,  that  "  God  hath  joined  together" 


these  two  persons  by  his  ministry.  The  words  were  p.irt  of  the 
ancient  Gospel  at  the  Missa  sponsalium. 

Forasmuch  as  N.  and  N.  have  consented]  This  declaration  of 
the  completed  imion  is  also  taken  fiom  Archbishop  Hermann'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  ia 
a  proclamation  to  the  Church  of  what  has  already  been  eflected 
by  previous  parts  of  the  rite. 

And  the  Minister  shall  add  this  Plessing']  In  the  Prayer 
Book  of  1519  this  blessing  stood  as  follows : — "  God  the  Father 
bless  you  +  God  the  Son  keep  you :  God  the  Holy  Ghost  lighten 
your  understanding :  the  Lord  mercifully  with  His  favour  look 
upon  you,  and  so  fill  you  with  all  benediction  and  grace,  that 
you  may  have  remission  of  your  sins  in  this  life,  and  iu  the  world 
to  come,  life  everlasting."  It  was  changed  to  the  present  form 
in  1552. 

Then  the  Minister  or  Clerks,  going  to  the  Lord's  tabW]  This 


THE  SOLEMNIZATION  OF  MATRIMONY. 


271 


Pi.  Ixxxvi.  2. 


Pi.  XX.  1,  2. 


Pt.ULS. 


H  Th^  Psalm  ended,  and  the  man  and  the 
woman  kneeling  before  the  Lord's  table,  the 
Friest  standing  at  the  table,  and  turning 
his  face  towards  them,  shall  say. 

Lord,  have  mercy  upon  us. 

Answer. 

Christj  have  mercy  upon  us. 

Minister. 

Lord,  Lave  mercy  upon  us. 

OUR  Father,  which  art  in  heaven, 
Hallowed  be  thy  Name.  Thy 
kingdom  come.  Thy  will  be  done  in 
earth.  As  it  is  in  heaven.  Give  us 
this  day  our  daily  bread.  And  forgive 
us  our  trespasses.  As  we  forgive  them 
that  trespass  against  us.  And  lead  us 
not  into  temptation;  But  deliver  us 
from  evil.     Amen. 

MiKister. 

O  Lord,  save  thy  servant,  and  thy 
handmaid ; 

Answer. 

Who  put  their  trast  in  thee. 

Minister. 

O  Lord,  send  them  help  from  thy 
holy  place; 

Answer. 

And  evermore  defend  them. 

Minister. 

Be  imto  them  a  tower  of  strength. 

Answer. 

From  the  face  of  their  enemy. 

Minister. 

O  Lord,  hear  our  prayer. 

Answer. 

And  let  our  cry  come  unto  thee. 


^  Tunc  prostratis spoHso  et  sponsa  ante  gradum 
alfaris,  roget  sacerdos  circumstantes  orare 
pro  eis,  dicendo, 

KjT-ie  Eleison. 
Christe  Eleison. 

Kyrie  Eleison. 

PATER  noster,  qui  es  in  coelis ; 
sanctificetur  nomen  tuum :  ad- 
veniat  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  debitoribus  nostris  :  et 
ne  nos  inducas  in  tentationem  :  sed 
libera  nos  a  malo.     Amen. 

Salvumfac  servumtuumet  ancillam 
tuam. 

Deus  meus,  sperantes  in  te. 

Mitte    eis,   Domine,    auxilium    de 
sancto. 

Et  de  Syon  tuere  eos. 

Esto  eis,  Domine,  turris  fortitudinis. 

A  facie  inimici. 

Domine,  exaudi  orationem  meam.     • 

Et  clamor  meus  ad  te  veniat. 
Dominus  vobiscum. 
Et  cum  spiritu  tuo. 


originally  stood  "  Then  shall  they  go  into  the  quire,"  and  Cosin 
wished  so  to  restore  it,  with  the  alteration  "  they  all."  The 
proper  interpretation  of  the  rubric  doubtless  is  that  the  Clergy, 
the  Choir,  the  bride  and  bridegroom,  and  the  bridal  party  are 
to  go  from  the  body  of  the  church  in  procession  to  the  chancel, 
singing  the  processional  psalm  Beali  omnes :  that  the  Clergy 
proceed  to  the  Altar  as  at  oriliuary  celebrations  of  the  Holy 
Communion,  the  bride  and  bridegroom  kneeling  in  front  of  the 
Altar,  with  the  bridal  party  behiud  them,  while  the  choir  go  to 
their  usual  places.  To  effect  this  without  confusion,  the  choir 
should  move  first  in  their  proper  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  sacrarium,  and  the 
bridal  party  to  the  presbytery  or  space  between  the  altar  steps 
and  choir  stalls.  Such  arrangements  can  only  be  carried  out 
well  in  lai'ge  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  au 
invariable  part  of  every  wedding,  where  there  is  a  bridal  party  of 
friends,  it  is  very  desirable  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  follows  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.  xix.  3—6. 

the  Priest  standing  at  the  table']  There  is  no  pretence  what- 
ever for  the  priest  to  place  himself  awkwartlly  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  oflice  having 
the  nature  of  a  benediction  is  therefore  said  towiirds  the  pei-sons 
blessed.  There  was,  indeed,  in  the  ancient  Office,  and  in  that  of 
1549,  a  "  Let  us  pray  "  after  the  versicles,  from  which  it  might 
be  reasonably  concluded  that  the  Priest  was  then  to  turn  towards 


272 


THE  SOLE]\INIZATION  OF  MATRIMONY. 


0 


Minister. 

GOD  of  Abraham,  God  of  Isaac, 
God  of  Jacob,  bless  these  thy 


Matt.  ixii.  31,32. 
Gen.  xxviii.  3,  4. 
Luke  viii.  11.  15. 

James  i.  22.  li.  s.  servants,  and  sow  the  seed  of  eternal 

Deut.  xxyi.  15.  '  . 

life  in  their  hearts ;  that  whatsoever  in 


Gen.  xvii.  16. 

xxviii.  3,  4. 
Ps.  cxii.  1—3. 

xxiv.  3—5. 
John  XV.  4. 
1  John  il.  17. 


Gen.  i.  28. 

xxxiii.  5. 
Ps.  cxxviii.  3. 

cxliv.  12.  15. 
Prov.  xxxi.lo,  U 

33. 
Eph.  Ti.  4. 
Gen.  xviii.  19. 


thy  holy  Word  they  shall  profitably 
learn,  they  may  in  deed  fulfil  the 
same.  Look,  O  Lord,  mercifully  upon 
them  from  heaven,  and  bless  them. 
And  as  thou  didst  send  thy  blessing 
upon  Abraham  and  Sarah,  to  their 
great  comfort,  so  vouchsafe  to  send 
thy  blessing  upon  these  thy  servants ; 
that  they  obeying  thy  will,  and  alway 
being  in  safety  under  thy  protection, 
may  abide  in  thy  love  unto  their  lives' 
end;  through  Jesus  Chi-ist  our  Lord. 
A7nen. 


%  This  Frai/er  next  folloioing  shall  he  omitted, 
where  the  woman  is  past  childlearing. 

0  MERCIFUL  Lord,  and  hea- 
venly Father,  by  whose  gracious 
gift  mankind  is  increased ;  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  chil- 
dren ehristianly  and  virtuously  brought 
up,  to  thy  praise  and  honour  ;  through 
Jesus  Christ  our  Lord.     Amen. 


Heb.  xl.  3. 
Gen.  ii.  4.  i.  27. 

ii.  21-24. 
Matt.  xix.  4—6. 
1  Cor.  vii.  1 0. 
Isa.  Ixii.  5. 
Rev.  xxi.  2.  xix. 

7,  8. 
Eph.  V.  23—32. 

1  Pet.  iii.  7. 

2  Cor.  xiii.  11. 
Tit.  ii.  4.  5. 
Fe,  cxxiii.  1,  2. 


o 


GOD,  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  should  take  her  be- 
ginning; and  knitting  them  together, 
didst  teach  that  it  should  never  be 
lawful  to  put  asunder  those  whom  thou 
by  matrimony  hadst  made  one  :  O  God, 
who  hast  consecrated  the  state  of 
matrimony  to  such  an  excellent  mys- 


Oremvs, 

DEUS  Abraham,  Deus  Isaac,  Deus 
Jacob,  bene>J«dic  adolescentes 
istos  :  et  semina  semen  vitffi  aeternte  in 
mentibus  eorum  :  ut  quicquid  pro  utdi- 
tate  sua  didicerint,  hoc  facere  cupiant. 
Per. 

Oremus. 

Respiee,  Domine,  de  ccells,  et  bene- 
»J«dic  conventionem  istam.  Et  sicut 
misisti  sanctum  angelum  tuum  Ra- 
phaelem  ad  Tobiam  et  Saram  filiam 
Raguelis :  ita  digneris,  Domine,  mit- 
tere  bene^dietionem  tuam  super  istos 
adolescentes  :  ut  in  tua  voluntate  per- 
maneant :  et  in  tua  securitate  persist- 
ant :  et  in  amore  tuo  vivant  et  senes- 
cant :  ut  digni  atque  pacifici  fiant  et 
multipKcentur  in  longitudinem  dierum. 
Per  Christum  Dominum  nostrum. 

Oremv.s. 

RESPICE,  Domine,  propitius  super 
hunc  famulum  tuum,  resj)ice.  et 
super  banc  famulam  tuam  :  respiee.  ut 
in  nomine  tuo  bene>J<dictionem  coeles- 
tem  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  ccelestia  regna  perveniant. 
Per  Christum. 

Oremiis. 

DEUS,  qui  potestate  virtutis  tuse,  jd  MUian. 
de  nihilo  cuncta  fecisti :  qui  dis- 
positis  universitatis  exordiis,  homini 
ad  imaginem  Dei  facto  ideo  insepara- 
bile  mulieris  adjutorium  condidisti,  ut 
foemineo  corpori  de  virili  dares  carne 
principium,  docens  quod  ex  uno  pla- 
cuisset  institui,  nunquam  liceret  dis- 
jungi.  Hie  incipU  beiiedictio  sacra- 
mentalls :  Deus,  qui  tam  excellent! 
mysterio  conjugalem  copulam  conse- 
crasti,  ut  Christi  et  ecclesiae  sacramen- 


the  Altar,  in  the  direction  in  which  all  prayers  were  intended  to 
be  said  :  but  the  nature  of  the  rite  is  essentially  benedicatory ; 
and  as  even  the  final  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  Office ;  and  only  a 
portion  of  the  last  of  all  can  be  traced  back  to  the  ancient  Saera- 
mentaries. 

chrislianli/  and  virtuously  hrought  up"]    This  expression  was 


substituted  for  "see  their  children's  children  unto  the  third  and 
fourtli  generation,"  at  the  last  revision  in  1661. 

who  hast  consecrated  the  state  of  matrimony'\  Among  tbo 
exceptions  ofl'ered  against  the  Prayer  Book  by  Baxter  and  his 
frienils  in  1661  was  the  following  :  "  Seeing  the  instit\ition  of 
Marriage  was  before  tlie  Fall,  and  so  before  the  promise  of  Christ, 
as  also  for  that  the  said  passage  in  this  collect  seems  to  counte- 
nance the  opinion  of  making  matrimony  a  sacrament,  we  desire 
that  clause  may  be  altered  or  omitted."     To  this  the  Committee  of 


THE  SOLEMNIZATION  OF  MATEIMONY. 


■273 


Geii.li.MS. 
23    iii.  20. 


Eph.  ii   7. 
John  XV.9, 10. 12. 
1  Thess.  V.23,  24, 
Ps.  cxv.  13,  14. 


teiy,  that  in  it  is  signified  and  repre- 
sented the  spiritual  marriage  and  unity 
betwixt  Christ  and  his  Church ;  Look 
mercifully  upon  these  thy  servants, 
that  both  this  man  may  love  his  wife, 
according  to  thy  Word,  (as  Christ  did 
love  his  spouse  the  Church,  who  gave 
himself  for  it,  loving  and  cherishing 
it  even  as  his  own  flesh,)  and  also  that 
this  woman  may  be  loving  and  amia- 
ble, faithful  and  obedient  to  her  hus- 
band ;  and  in  all  quietness,  sobriety, 
and  peace,  be  a  follower  of  holy  and 
godly  matrons.  O  Lord,  bless  them 
both,  and  grant  them  to  inherit  thy 
everlasting  kingdom;  through  Jesus 
Christ  our  Lord.     Amen. 

T  T7ien  shall  the  Priest  say, 

ALMIGHTY  God,  who  at  the 
beginning  did  create  our  first 
parents,  Adam  and  Eve,  and  did  sanc- 
tify 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 
vonr  lives'  end.     Amen. 


Eph.  V.  25—33. 


turn  prsesignares  in  foedere  nuptiarum. 
HicJinUur  lenedlcilo  sacrament alis. 

....  respice,  propitius  super  hahc 
famulam  tuam  quse  maritali  jungenda 
est  consortio,  quce  se  tua  expetit  pro- 
tectione  muniri.  Sit  in  ea  jugum  di- 
lectionis  et  pacis  :  fidelis  et  casta  nubat 
in  Christo  :  imitatrixque  sanctarum 
permaneat  feminarum.  Sit  amabdis 
lit  Rachel  viro :  sapiens  ut  Ptebecca : 
longajva  et  fidelis  ut  Sai-a  ....  et  ad 
beatorum  requiem  atque  ad  ccelestia 
regna  perveniat.  Per  Dominum  .... 
Per  omnia  sfecula  sseculorum.     Amen. 


De'mde  lenedicat  eos  dicens.     Oremus.      Oratio. 

OMNIPOTENS  misericors  Deus, 
qui  primes  parentes  nostros  Adam 
et  Evam  sua  virtute  creavit,  et  sua 
sanctificatione  copnlavit :  .  .  .  .  super- 
abundet  in  vobis  divitias  gratia3  sua', 
et  erudiat  vos  in  verbo  veritatis,  ut  ei 
corpore  pariter  et  mente  complacere 
valeatis  .  .  .  atque  in  societate  et  amore 
verte  dilectionis  conjungat.  Per  Chris- 
tum, Dominum  nostrum.     Amen. 


^  After  whieTi,  if  there  be  no  Sermon  declaring 
the  ditties  of  man  and  wife,  the  Minister 
shall  read  as  foUoweth, 

ALL  yQ  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  hus- 
bands. 

Saint  Paul,  in  bis  Epistle  to  the 
Ephesians,  the  fifth  Chapter,  doth  give 
this  commandment  to  all  man-ied  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 ;  but  that  it  should  bo  holy, 
and  without  blemish.  So  ought  men 
to  love  their  wives  as  their  own  bodies. 
He  that  lovetli  his  wife  loveth  himself : 
for  no  man  ever  yet  hated  his  own 
flesh,  but  nourisheth  and  cherisheth  it. 


Convocation  replied  :  "  Though  the  institution  of  iTiarri:i<;e  was 
before  the  Fall,  yet  it  may  be  now,  and  is,  consecrated  by  God  to 
such  an  excellent  mystery  as  the  representation  of  the  spiritual 
m.arriago  between  Christ  and  His  Church  [Eph.  v.  23],  We  are 
sorry  that  the  words  of  Scripture  will  not  please.  The  Clnircb, 
in  the  twenty-fifth  article,  hath  taken  away  the  fear  of  making  it 
a  sacrament"  [Cardw.  Conf.  330.  360.]  The  singular  answer  of 
the  Puritan  opponents  of  the  Prayer  Book  to  this  was,  "  When 
was  Marriage  thus  consecrated  ?  If  all  things,  used  to  set  forth 
Christ's  offices,  or  benefits,  by  way  of  similitude,  be  consecrated, 
then  a  Judge,  a  Father,  a  Friend,  a  Vine,  a  Door,  a  Way,  &c.,  are 
nil  consecrated  things.  Scripture  phrase  pleaseth  us  in  Scripture 
sense."     [Grand  Doliate,  p.  140.] 

lovina  and  umitb/e^  After  those  words  there  followed,  until 


1661,  "  to  her  husband,  as  Rachael,  wise  as  Rebecca,  faithful  and 
obedient  as  Sara,"  as  in  the  ancient  form. 

Tour  upon  you  the  riches~\  In  this  benediction  the  sign  of  the 
Cross  was  printed  in  the  Prayer  Book  of  1519,  thus:  "sanctify 
and  -j-  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  tradition 
which  those  would  use  who  respected  and  loved  that  holy  sign. 
The  benediction  is  made  up  from  two  consecutive  Sarum  forms. 

After  vihieh,  if  there  he  no  Sermon']  Until  1661  this  rubric 
stood  in  this  form — •'  ^  Then  shall  begin  the  Communion,  and 
after  the  Gospel  shall  be  said  a  Sermon,  wherein  ordinarily  (so 
oft  as  there  is  any  marriage)  the  <iffice  of  a  man  and  wife  shall 
be  declared,  according  to  Holy   Scripture.     Or  if  there  be  no 

Nk 


27 1- 


THE  SOLEMNIZATION  OF  jNIATRIMONY. 


even  as  tlie  Lord  tlie  Cliiirch  :  for  we 
are  members  of  his  body,  of  liis  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  concern- 
ing Christ  and  the  Church.  Never- 
theless, let  every  one  of  you  in  particu- 
lar so  love  his  wife,  even  as  himself. 
f.^1  lii  ij  Likewise  the  same  Saint  Paul,  writ- 

ing to  the  Colossians,  spealceth  thus  to 
all  men  that  are  married ;  Husbands, 
love  your  wives,  and   be   not   bitter 
against  them. 
1  Pel.  iii.  7.  Hear   also   what   Saint   Peter,    the 

Apostle  of  Christ,  who  was  himself  a 
married  man,  saitli  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  husband  toward  the  wife.  Now 
likewise,  ye  wives,  hear  and  learn  your 
duties  toward  your  husbands,  oven  as 
it  is  plainly  set  forth  in  holy  Scripture. 
Ejiii.  V.  22  21.  Saint  Paul,  in  the  aforenamed  Epis- 
tle to  the  Ephcsians,  tcacheth  you  thus; 
Wives,  submit  yourselves  unto  your 
own  husbands,  as  unto  the  Lord.  For 
the  husband  is  the  head  of  the  wife, 
even  as  Christ  is  the  head  of  the 
Church  :  and  he  is  the  Saviour  of  the 
body.    Therefore  as  the  Church  is  sub- 


ject 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  his  Epistle  to  the  Colossians,  coi.  m.  js. 
Saint  Paul  giveth  you  this  short  les- 
son;   Wives,  submit  yourselves  unto 
your  own  husbands,  as  it  is  fit  in  the 
Lord. 

Saint  Peter  also  doth  instruct  you  i /"<■'•  i"  i  i-e. 
very  well,  thus  saying ;  Yo  wives,  be 
in  subjection  to  your  own  husbands ; 
that,  if  any  obey  not  the  word,  they 
also  may  without  the  word  be  won  by 
the  conversation  of  the  wives;  while 
they  behold  your  chaste  conversation 
coupled  with  fear.  Whose  adorning, 
let  it  not  be  that  outward  adorning  of 
plaiting  the  hair,  and  of  wearing  of 
gold,  or  of  putting  on  of  apparel;  but 
let  it  be  the  hidden  man  of  the  heart, 
in  that  which  is  not  corruptible ;  even 
the  ornament  of  a  meek  and  quiet 
spirit,  which  is  in  the  sight  of  God  of 
great  price.  For  after  this  manner  in 
the  old  time  the  holy  women  also,  who 
trasted  in  God,  adorned  themselves, 
being  in  subjection  unto  their  own 
husbands ;  even  as  Sarah  oljcyed  Abra- 
ham, calling  him  lord;  whose  daugh- 
ters j-e  are  as  long  as  ye  do  well, 
and  are  not  afraid  with  any  amaze- 
ment. 

1[  It  is  convenient  that  ths  new  married  persons 
should  receive  the  hotj/  Commtmion  at  the 
time  of  their  Marriage^  or  at  the  Jirst  op- 
portunity after  their  Marriaye. 


Sermon,  the  Minister  shall  read  this  that  foUowelh."  Hisliop 
Cosin  iiltercd  this  to,  "  Then  shall  begin  the  Communion  if  am/ 
be  that  dai/  appointed.  And  after  the  Gospel  and  Creed  shall 
be  .laid  a  Sermon  wherein  it  is  e.vpcdient  that  the  office  of  man 
and  wife  be  declared  according  to  Jloly  Scripture.  Or  if  there 
be  no  Sermon,  the  Miiii.iter  shall  read  this  that  follometh." 
liisho])  Joromy  Taylor  ami  Dr.  Donne  have  left  some  heautiful 
sermons  preaehed  on  occasion  of  marriages  :  antl  the  custom 
seems  to  have  been  not  uncommon. 

It  is  convenient  .  .  .  the  holy  Communion']  The  praetico  of 
connecting  the  Marriage  Office  witli  the  Holy  Connnuniou  fell 
into  strange  disuse  during  the  last  and  present  centuries.  In  the 
old  manuals  the  mass  of  the  Holy  Trinity  concluded  the  Office, 
and  there  is  no  reason  to  suppose  that  it  was  ever  omitted. 
Until  IGGl  the  rubric  stood— "  %  The  new  married  persons  (the 
same  day  of  their  marriage)  must  receive  the  holy  Communion." 
This  is  altered  in  Bishop  Cosiu's  revised  Prayer  Book  to  "  The 
new  married  persons,  the  same  day  of  their  marriage,  must 
receive  the  Holy  Communion;  unto  which  the  minister  is  now 
to  proceed,  reading  the  Offertory  J(c.  according  to  the  form 
prescribed."  Tlie  present  form  of  the  rubric  was  adopted  i;i 
deference  to  the  objection  of  the  Puritans,  who  wished  to  dis- 


sociate tho  Office  from  the  Holy  Comnumion,  from  the  morbid 
fear  which  they  had  of  attaching  too  nnich  importance  to  the 
religious  rite  with  which  Jlarriage  is  celebrated  by  the  Church. 
But  ''convenient"  is  used  in  its  strict  and  primary  sense  of  "(if* 
or  "  proper,"  the  secondary  sense  being  a  more  modern  one. 
From  Bishop  Cosin's  proposed  rubric  it  would  appear  as  if  the 
Holy  Communion  was  used  on  such  occjv^ions  without  the  intro- 
ductory lection  of  the  ten  commandments.  "To  end  the  public 
solemnity  of  marriage,"  says  Hooker,  "with  receiving  the  blessid 
Sacrament,  is  a  custom  so  religious  and  so  holy,  that  if  the  Church 
of  England  be  blauieable  in  this  respect,  it  is  not  for  suffering  it 
to  be  so  much,  but  rather  for  not  providing  that  it  may  be  more 
put  in  use."     [Ecc.  Polit.  V.  l.xxiii.  8.] 

A  custom  which  retains  its  hold  in  some  churches,  that  of 
kissing  the  bride,  is  derived  from  the  Salisbury  rubric  concerning 
the  Pa.x  in  the  Jlissa  Sponsalium,  which  is  : — "  Tunc  amoto  pal- 
lio,  surgant  ambo  sponsus  et  sponsa  :  et  accipiat  sponsus  pacem 
a  sacerdotc,  et  ferat  sponsjc  osculans  cam  et  neminem  alium,  nee 
ipse  nee  ipsa :  sed  statim  diaconus  vel  clericus  a  prcsbytero  pacem 
accipiens,  ferat  aliis  sicut  solitum  est."  This  took  place  imme- 
diately before  the  Communion  of  the  newly-married  couple. 


276 


AN  INTRODUCTION 


TO  THE 


OFFICE  FOR  THE  YISITATION  OF  THE  SICK. 


The  duty  of  visiting  the  sick  is  specially  enjo'mcd  on  the  Cur;ilfs 
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  tho  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  he  forgiven  hira  " 
[James  v.  14,  15].  The  Visitation  of  the  Sick  is  not  therefore 
in  the  minister  of  Christ  a  mere  piece  of  civility  or  neighhourly 
kindness,  hut  an  act  of  religion.  He  comes  in  the  name  of  Christ 
to  jiray  with  and  for  the  sick  man  ;  if  necessary,  to  reconcile  him 
to  the  Church  hy  the  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,  eVio-Ke'TrTEcreai 
Toil!  aaeefeTs.  Posidonius,  in  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  further  than  tliis, 
and  orders,  "  Etiamsi  non  vocati  invisant."  Our  own  Provincial 
Constitutions  require  all  Rectors  and  Vicars  of  Parishes  to  be 
diligent  in  their  visitations  to  those  who  are  sick,  and  warn  them, 
"  Ut  quoties  fuerint  accersiti,  celeritcr  accedant  et  hilariter  ad 
segrotos."  [Lyndwood,  Prov.  Const,  i.  2.]  In  our  Post-Reforma- 
tion system  we  find  also  that  ample  provision  is  made  for  the 
continuance  of  this  ancient  and  laudable  custom.  Canon  G7, 
"Ministers  to  visit  the  Sick,"  directs,  "When  any  person  is 
dangerously  sick  in  any  Parish,  the  Minister  or  Curate  (liaving 
knowledge  thereof)  shall  resort  unto  him  or  her  (if  the  disease  he 
not  known  or  probably  suspected  to  be  infectious)  to  instruct  and 
comfort  them  in  their  distress,  according  to  the  order  of  the 
Communion  Book,  if  he  he  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  which  they  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 
they  dwell  unto  the  Curate,  that  by  his  Exhortation  they  may  be 
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  ease  of  sickness),  imply  that  tho 
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  non  vocatus."     Eor  giving 


full  force  to  this  Visitation  of  the  H'wk,  the  English  Ritu.al  con- 
tains a  formulary  which  has  been  used  with  slight  alteration  in 
our  churches  from  the  earliest  times.  Nearly  all  the  rubrics  ami 
prayers  are  to  be  found  in  the  ancient  Manuals  of  the  Church  of 
England,  and  some  of  the  prayers  can  be  traced  to  almost  primi- 
tive times.  Wliere  some  variation  has  been  made  from  these 
originals  (as,  for  example,  in  the  Exhortation,  and  in  the  substi- 
tution of  a  rubric  directing  the  Minister  to  examine  whether  the 
Sick  Man  repent  him  truly  of  his  sins,  &c.,  for  a  somewhat 
lengthy  form),  the  spu-it  of  the  original  is  still  adhered  to.  The 
only  portions  which  have  been  altogether  omitted  in  our  Prtiyer 
Book  are  the  procession  of  the  Priest  and  his  Clerks  to  the  house 
saying  the  seven  penitential  Psalms,  and  the  Service  of  Extreme 
Unction.  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  tho  infirm,  hy  remission  of  the 
temporal  punishment  which  they  had  merited  for  their  sins. 
Though  it  should  also  be  added  that  Extreme  Unction  was  used 
in  very  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  was 
used  with  a  view  to  recovery.  The  Reformers  retained  the  prac- 
tice 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  re- 
covery, the  third  a  Commendatio  Animio  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. 

§  Tlie  Use  of  tie  Office. 

The  structure  of  the  Office  for  the  Visitation  of  the  Sick  shows 
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  Clergy- 
man in  his  ordinary  and  fi-equent  visits  to  the  sick  rooms  of  his 
parishioners.  It  is  a  solemn  recognition  of  the  person  over  whom 
it  is  used  as  one  who  is  in  the  fellowship  of  the  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  tho 
sicknesses  and  infirmities  incident  to  human  nature  are  a  conse- 
quence of  sin,  a  part  of  that  heritage  of  death  which  came  upon 
us  through  the  Fall. 

The  promiscuous  use  of  the  Office  would  evidently  h{  a  de- 
parture from  the  intention  with  which  it  is  put  into  the  bands  of 
her  priests  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  tho  two  services  for 
Visitation  and  Communion :  and  every  clergyman  must  find  him- 
o 


Z7G  AN  INTEODUCTION  TO  THE  OFFICE  FOR  THE  VISITATION  OF  THE  SICK. 


self  obliged  to  exercise  his  discretion  as  to  those  cases  in  which 
he  can  adopt  the  more  solemn  course  which  the  Chnrch  has  ap- 
pointed 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  con- 
sistent Church  people  or  religious  Dissenters.  The  former  are 
well  accustomed  to  the  system  and  services  of  the  Church,  and 
have  been  trained,  consciously  or  unconsciously,  by  means  of  it : 
the  latter  are  in  more  or  less  ignorance  about  the  principles  of 
the  Church,  and  have  not  ordinarily  been  under  its  training  in- 
fluence. 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.  To  the  other  it  would  be  like  a  strange  lan- 
guage, 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  irreligiouj 
and  wicked  lives,  and  who  are  ill  instructed  in  the  way  of  salva- 
tion, the  Visitation  Service  can  only  be  properlj-  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  who  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  formal  rite 
of  the  Church.  The  first  Rubric  of  the  ancient  Service  was,  "In 
primis  induat  se  sacerdos  superfelUcio  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  re- 
vised 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  .1 
parish  visitor,  or  other  friend,  can  always  be  found  ready  to  take 
this  charitable  duty  on  themselves. 


277 


THE 


ORDER  FOR  THE  VISITA- 
TION OF  THE  SICK. 


''  And  liic  Piiest 
with  his  Clerk, 
eiUering  into," 
Cosin's  Dur- 
ham Book. 

James  v.  14.  16. 

Luke  X.  5. 


^[  When  any  person  is  sicky  notice  shali  ie  yioen 
thereof  to  the  Minister  of  the  Parish  ;  who, 
coming  into  the  sick  jperson's  house,  shall 
say, 

PEACE  be  to  this  house^  and  to  all 
that  dwell  in  it. 


Exod.  XX.  5. 
P».  Ixxix.  8. 
Neh.  xiii.  22. 
1  Pet.  i.  18,  19. 
Ps.  xxxix.  U. 


W 


%   IVhen  he  cometh  into  the  sicJc  man* s  presence 
he  shall  say,  kneeling  doton, 

EMEMBER  not,  Lord,  our  ini- 
quities, nor  the  iniquities  of  our 
forefathers.  Spare  us,  good  Lord, 
spare  thy  people  whom  thou  hast  re- 
deemed with  thy  most  precious  blood, 
and  be  not  angry  with  us  for  ever. 

Ansieer. 

Spare  us,  good  Lord. 

IT  Then  the  Minister  shall  sai/. 

Let  US  pray. 

Lord,  have  mercy  upon  us. 

Christ,  have  mere?/  vjwii  us. 
Lord,  have  mercy  upon  us. 


ORDO  AD  YISITAISDUM 
INFIRMUM. 


T  Jit  cum  intraverit  domuin  dicat, 


Salisbury  L's6 


PAX  huic  domui  et  omnibus  habi- 
tantibus  in  ea  :  pax  ingredienti- 
bus  et  egredientibus. 


]\TE  reminiscaris,  Domine,  delicta 
X^  nostra,  vel  parentum  nostrorum  : 
neque  vindictam  sumas  de  peccatis  nos- 
tris  :  parce,  Domine,  parce  famulo  tuo : 
quem  redemisti  precioso  sanguine  tuo 
ne  in  ajternum  irascaris  ei. 


Et  stat'im  seqnaiur. 

Kyrie  eleison. 

Christe  eleison. 
Kyrie  eleison. 


THE  SALUTATION. 

The  Priest,  on  entering  the  house,  is  ordered  to  use  the  saluta- 
tion enjoined  by  our  Lord  upon  His  Apostles:  "And  into  what- 
soever house  ye  enter,  first  say.  Peace  be  to  this  liouse  "  [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. 
Tlie  relations  are  perplexed  and  agitated,  inclined  to  forget,  per- 
haps, that  this  sickness  is  of  the  Lord.  The  words  of  the  Priest 
remind  tliem  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 
Jtessenger  of  Peace.  He  is  very  probably  under  deep  conviction 
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  sin- 
cere repentance  and  confession  to  give  him  the  free  and  full  for- 
giveness vouchsafed  by  the  Saviour  to  all  who  truly  turn  to  Him, 
and  so  to  make  the  smner  at  peace  with  God. 

These  words,  too,  used  at  the  very  entrance  of  the  Priest  into 
the  house,  help  to  remind  those  who  hear  them  that  he  comes  on 
no  ordinary  eiTand  of  condolence,  but  specially  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  that  io  to  follow. 


THE  ANTHEM. 

In  the  older  Service  Books  the  Priest  and  his  Clerks  were 
directed,  on  their  way  to  the  house  of  the  sick  man,  to  say  the 
seven  Penitential  Psalms,  with  the  Gloria  Patri  after  each,  and 
to  conclude  with  tlie  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," 
&c.  Subsequently  the  Psalm  was  omitted,  and  the  anthem, 
"Remember  not,"  alone  retamed.  The  Respond,  "Spare  us, 
good  Lord,"  was  added  at  the  last  revision  in  1661. 

This  Antiphon  memorializes  God  of  the  redemption  of  His 
people  by  the  most  precious  blood  of  Christ.  To  those  present  in 
the  sick  room,  as  well  as  to  the  sick  person  himself,  it  also  gives 
the  key-note  of  the  Service  at  its  very  beginning  :  pointing  out 
that  sickness  is  a  chastisement  permitted  l)y  God ;  that  sin  has 
brought  it  into  the  world ;  and  that  our  prayers  for  benefits  to 
the  body  ought  to  be  founded  on  the  confession  of  God's  unde- 
served mercy  in  Christ.  The  words  are,  of  course,  spoken  to  God, 
and  are  a  kind  of  Litanic  hymn  ;  but  they  cannot  fail  to  have  a 
subjective  side  also  in  warning  the  sick  of  their  true  relation  to 
His  mercy,  and  of  the  worthlessuess  as  well  as  impiety  of  self- 
reliance.  They  remind  him  that  God's  mercy  must  be  sought; 
that  His  auger  against  sin  is  often  shown  by  bodily  chastisement  j 
and  that  temporal  judgments  are   frequently  sent  by  Him   in 


278 


THE  ORDER  FOR  THE  VISITATION  OF  THE  SICK. 


Ps.  Ixxxvi.  2. 


Pi.  XX.  1,  2. 

Ixxix.  0, 


OUR  Father,  which  art  in  heaven. 
Hallowed  be  thy  Name.  Thy 
kingdom  come.  Thy  \\t11  be  done  in 
earth.  As  it  is  in  heaven.  Give  lis 
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. 

Minister. 

O  Lord,  save  thy  servant ; 

Ansiver. 

Which  putteth  his  trust  in  thee. 

Minister. 

Send  him  help  from  thy  holy  place. 

Answer. 

And  evermore  mightily  defend  him. 

Minister. 

i'<.ixxxi3t.22,23.       Let  the  enemy  have  no  advantage 
of  him  ; 

Answer. 

Nor  the  wicked  approach  to  hurt 
him. 

Minister. 

Be  unto  him,  O  Lord,  a  strong  tower, 

Anstoer. 

From  the  face  of  his  enemy. 

Minister. 

O  Lord,  hear  our  prayers. 

Answer. 

And  let  our  cry  come  unto  thee. 

Minister. 

OLORD,  look  down  from  heaven, 
behold,  visit  and  relieve  this  thy 
servant.      Look   uj)on  hi7H   with   the 


Pt.  Ixi.  3. 


Prov.  xviii.  10. 


Ps.  di.  1. 


Ps.  Ixxx.  H 

cvi.  4. 
1  Pet.  iii.  12. 
Isa.  Ixiv.  1. 
Matt.  V.  4. 


PATER  noster,  qui  es  in  coelis ; 
sanctificetur  nomen  tuum :  ad- 
veniat  regniun  tuum :  fiat  voluntas 
tua,  sicut  in  coelo,  et  in  terra.  Panem 
nostrum  quotidianum  da  nobis  hodie  : 
ft  dimitte  nobis  debita  nostra,  sicut  et 
nos  dimittimus  debitoribus  nostris :  et 
lie  nos  inducas  in  tentationem :  sed 
libera  nos  a  malo.     Amen. 


t.  Salvum   fac    servum    tuum    vcl 
ancillam  tuam. 

R.  Deus  mens  sperantcm  in  te. 

y.  Mitte  ei,  Domine,  auxilium  de 
sancto. 

R.  Et  de  Syon  tuere  eum. 

y.  Nihil  proficiat  iuimicus  in  eo. 


R.  Et  filius  iniquitatis  non  apponat 
nocere  ei. 

y.  Esto  ei,  Domine,  turris  fortilu- 
dinis. 

R.  A  facie  inimici. 

Hf.  Domine,  exaudi  orationem  meam. 

R.  Et  clamor  meus  ad  te  veniat. 

Orenius. 

RESPICE,    Domine,   de   eoelo,   et 
vide   et   visita   hune   famulum 
tuum  N.  et  benedic  eum  sicut  benedi- 


mercy,  that  He  may  not  be  compelled  to  be  "  angry  with  us  for 
ever." 

THE  LORD'S  PRAYER. 

The  prayer  of  our  Blessed  Lord  is  used  here,  as  elsewhere,  at 
the  bcgiuuiug  of  the  Service  in  token  of  its  prevailing  power 
with  God,  and  as  the  gate  by  which  all  other  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  "  witfi "  him,  as  in  the  end  of  the  Litany.  It  should 
also  be  said  with  a  special  intention  directed  towards  the  subse- 
quent portion  of  the  Service,  remembering  that  God  is  Our 
Father  to  chastise  and  Our  Father  to  heal,  that  "  He  woundeth, 
and  His  hands  make  whole : "  and  that  the  first  prayer  of  the 
sick  and  of  those  who  love  them  should  be  in  the  tone  of  His 
Whose  holy  example  teaches  us  to  say  "  Thy  wiU  be  done." 

The  lesser  Litany  precedes  the  Lord's  Prayer  in  this  place 
with  a  special  empliasis,  for  it  is  the  very  language  of  those  who 
came  to  Jesus  to  be  healed  of  their  infirmities  in  the  days  of  His 
earthly  hfe.  Thus  the  two  blind  men  mentioned  in  St.  Matthew 
ix.  came  to  Christ,  "  crying  and  saying,  Thou  Son  of  David,  have 
mercy  upon  us;"  and  in  like  manner  the  two  mentioned  ui  St. 


Matthew  xx.,  "cried  out,  saying,  Have  mercy  on  us,  O  Lord, 
Thou  Son  of  David."  In  almost  the  same  terms  the  father 
prayed  for  his  lunatic  son,  "saying,  Lord,  have  mercy  on  my 
son  "  [Matt.  xvii.  15]  ;  and  the  woman  of  Syro-Phcenicia,  who 
came  to  Jesus  on  behalf  of  her  sick  daughter,  "  cried  unto  Him, 
saying,  Have  mercy  on  me,  0  Lord." 

THE  VERSICLES. 

These  sutTrages  are  the  same  which  are  used  throughout  the 
Occasional  Offices,  slight  variations  being  made  in  them  accord- 
ing to  the  nature  of  the  service  in  which  they  are  introduced. 
They  are  taken  from  the  20th,  the  61st,  the  8Gth,  and  the  89th 
Psalms ;  and  represent  a  strain  of  responsive  supplication  which 
has  been  ascending  to  the  Throne  of  God  for  the  sick,  during  as 
many  ages  as  the  service  itself  can  be  traced  back. 

THE  PRAYERS. 

lu  the  Sarum  Manual,  immediately  after  the  responses  follow 
nine  collects,  two  of  which  only  have  been  translated,  and  retained 
in  our  present  service.     The  collect  now  staudmg  first  was  the 


THE  ORDER  FOR  THE  VISITATION  OF  THE  SICK. 


279 


eyes  of  thy  mercy,  give  li'im  comforl". 
and  sure  confidence  in  tliee,  defend 
li'un  from  the  danger  of  tlie  enemy, 
and  keep  Mm  in  perpetual  peace  and 
safety,  through  Jesus  Christ  our  Lord. 
Amen. 


Job  viii.  5,  6. 
I's.  cxvi.  3,  4. 
lleh.  xii.  6—11. 
Job  vii.  20.  xlii. 

5,  (i. 
Ps.xl.16.  xxxix. 

13.  cxvi.  9.  12, 

13. 
Job  xix.  25.  27. 
1  Tliess.iv.  14. 1?. 


H' 


EAR  us,  Ahnighty  and  most 
merciful  God  and  Saviour ;  ex- 
tend thy  accustomed  goodness  to  this 
thy  servant  who  is  grieved  wath  sick- 
ness. Sanctify,  we  beseech  thee,  this 
thy  fatherly  correction  to  him;  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  Ills  former  health,  he  may  lead  tlie 
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  everlasting,  through  Jesus 
Christ  our  Lord.     Amen. 


cere  dignatus  es  Abraham,  Isaac,  et 
Jacob.  Respiee  super  eum,  Domine, 
oculis  misericordia3  ture :  et  reple  eum 
omni  gaudio  et  liEtitra  et  timore  tuo. 
Expelle  ab  co  omnes  inimici  insidias  : 
et  mitte  Augelum  pacis  qui  eum  eus- 
todiat,  et  domum  istam  in  pace  per- 
petua.     Per  Dominum  nostrum. 

Oi'emns, 

EXAUDI  nos,  omnipotens  et  mise- 
ricors  Deus,  et  visitationem  tuam 
conferre  digneris  super  hunc  famulum 
tuum  iV^,  quern  di versa  vexat  infirmitas. 
Visita  eum,  Domine,  sicut  visitare 
dignatrxs  es  socrum  Petri,  puerumque 
centurionis,  et  Tobiam,  et  Saram,  per 
sanctum  angelum  tuum,  Rapliaelem. 
Restitue  in  eo,  Domine,  pristinam  sani- 
tatem  :  ut  mereatur  in  atrio  domus 
tuse  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  sa3cula  sceculorum.     Amen. 


lust  of  this  series.  lu  tlie  original,  mention  is  made  of  God's 
Ijlessing  on  Abraham,  Isaac,  and  Jacob,  and  it  is  prayed  that  God 
in  like  manner  will  visit  and  bless  His  sei'Viiut.  This  clause  lias 
been  omitted  in  translation.  The  sentence  which  opens  the 
collect  is  doubtless  originally  derived  from  Dent.  xxvi.  15,  "  Look 
down  from  Thy  holy  habitation,  from  heaven,  and  bless  Thy 
people  Israel;"  a  form  which,  if  we  may  judge  from  Isaiah  Ixiii. 
15,  was  long  in  use  in  the  Jewish  Church, — "  Look  down  from 
heaven,  and  behold  from  the  habitation  of  Thy  holiness  and  of 
Thy  glory."  Solomon  in  like  manner  prayed  at  the  Dedication 
of  the  Temple, — "  Wliatsoever  sickness  there  be  ...  .  then  hear 
Thou  in  heaven  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  him  in  mercy, 
not  remembering  his  sins,  but  considering  his  weakness  j  that  He 
would  be  pleased  to  comfort  him  under  his  trial,  and  enable  him 
to  have  firm  faith  in  God.  Not  only  does  it  ask  that  the  Almighty 
will  remember  him  for  good,  but  that  He  will  defend  him  from 
the  evil,  specially  that  He  will  guard  liim  against  the  assaults  of 
the  Devil,  that  He  will  grant  him  perpetual  peace,  and  ever  keep 
him  in  safety. 

If  we  compare  this  prayer  and  the  preceding  versicles,  we  shall 
see  how  naturally  the  collect  re-echoes  what  has  been  already 
prayed  for.  It  gathers  up  into  a  connected  whole  all  the  previous 
petitions,  and  again  lays  them  before  God.  This  is  no  idle  repe- 
tition :  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,  according  to  the  example  of  our 
Blessed  Lord,  Who  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,  which  allusions  were  all  omitted 


at  the  last  revision  in  1661.  Tlie  former  prayer  is  directed  to 
seeking  comfort  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  .'Vlmighty  for  good,  and  prays  that 
the  present  trial  may  be  sanctified  to  the  sufferer.  Tlie  "  accus- 
tomed goodness"  of  God  is  here  invoked,  not  for  the  recovery  of 
the  patient,  or  even  for  support  under  trial,  but  that  the  fatherly 
correction  may  work  the  end  God  has  intended  in  sending  it. 
If  sickness  is  to  answer  any  good  end,  it  must  be  viewed  as 
Fatherly  correction ;  and,  if  it  comes  from  our  Father,  to  Him 
we  may  go  for  help  and  comfort  under  it,  and  we  may  be  per- 
suaded that  it  comes  for  some  good  purpose.  Looking  to  God  as 
Father,  our  o^v■u  weakness  will  lead  us  more  to  Him,  will  make 
us  feel  our  dependence  on  Him  more ;  in  short,  will  strengthen 
our  faith.  The  sense  of  weakness  will  force  on  us  the  uncertainty 
of  life,  will  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  pr.ayer,  too,  reminds  those  who  hear  it,  that  the  re- 
pentance and  sorrow  are  not  to  be  limited  simply  to  a  sick  bed, 
but  that  in  case  of  recovery  the  good  work  began  in  time  of 
affliction  must  be  carried  out.  How  necessary  to  pray,  "  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  !"  How  many  are 
there  who  promise  well  when  God's  hand  is  upon  them,  who  seem 
full  of  godly  soiTOW  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  Uve  to  God,  but  that  in  ease  his  illness  prove 
fatal,  he  may,  through  the  grave  and  gate  of  death,  pass  to 
a  joyful  resurrection,  aud,  this  life  ended,  dwell  for  ever  Mtll 
God  in  lifo  everlasting. 


2Sn 


THE  ORDER  FOR  THE  VISITATION  OF  THE  SICK. 


Deut.  iv.  S9. 

xxxii.  30,  40. 
Job  xii. »,  10. 

V.  C. 
Ps.  xlii.  11.  cii. 

2:!. 
James  i.  2 — 4. 
2  Cor.  iv.  1",  iS. 
1  Pet.  i.  e.  7.  9. 
Ps.  xxxix.  11. 

Ixxxix.  Su.  32, 

ZS. 
Kev.  iii.  m. 
Job  xxxiv.Sl,  32. 
Mieiill  vii.  y. 
1  Jolin  ii.  I,  2. 
I's.  xvi.  S. 
ileb.  xii.  10,  U. 
Jaine$  i.  1 2. 


%   Then  shall  the  Minister  exhort  the  sick  per- 
son after  this  form,  or  other  like. 

EARLY  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. 
Wherefore,  whatsoever  your  sickness 
is,  know  j-ou  certainly  that  it  is  God's 
visitation.  And  for  what  cause  soever 
this  sickness  is  sent  unto  you,  whether 
it  be  to  try  your  patience  for  the  ex- 
ample of  others,  and  that  your  faith 
may  be  found  in  the  day  of  the  Lord 
laudable,  glorious,  and  lionom-able,  to 
the  increase  of  gloiy  and  endless  feli- 
city; or  else  it  be  sent  unto  you  to 
correct  and  amend  in  you  whatsoever 
doth  offend  the  eyes  of  your  heavenly 
Father;  know  j^ou  certainly  that  if 
you  truly  repent  you  of  your  sins,  and 
bear  your  sickness  patiently,  trusting 
in  God's  mercy,  for  his  dear  Son  Jesus 
Christ's  sake,  and  render  unto  him 
humble  tlianks  for  his  Fatherly  visita- 
tion, submitting  yourself  wholly  unto 
his  will,  it  shall  tnm  to  your  profit, 


and  help  you  forward  in  the  right  way 
that  leadeth  unto  everlasting  life. 

%  If  the  person  visited  be  very  sick,  then  the 
Curate  may  end  fiis  exhortation  in  this  place, 
or  else  proceed. 

TAKE  therefore  in  good  part  the  Pm7iii.11. 
.     ,     %.         -      _,  HeL.  xii.  G— )0 

chastisement  01  the  Lord :  I  or  (as 

Saint  Paul  saith  in  the  twelfth  Chap- 
ter to  the  Hebrews)  whom  the  Lord 
loveth  he  chasteneth,  and  sconrgeth 
eveiy  son  whom  he  receiveth.  If  ye 
endiu-e  chastening,  God  dealeth  with 
you  as  with  sons ;  for  what  son  is  he 
whom  the  father  chasteneth  not  ?  Rut 
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  cor- 
rected us,  and  we  gave  them  reverence  : 
shall  we  not  much  rather  be  in  sub- 
jection unto  the  Father  of  spirits,  and 
live  ?  For  they  verily  for  a  few  days 
chastened  us  after  their  own  pleasure ; 
but  he  for  our  profit,  that  we  might 
be  partakers  of  his  holiness.      These  Rom.  xv.  4. 

words,   good  Irotlier,   are   written   in  ps.  cxix. '49, '50. 

^  .         111. 

holy  Scripture  for  our  comfort  and  in-  i  sam.  ui.  is. 


THE  EXHORTATIONS. 

The  use  of  E.xhortation  after  Prayer  lias  louy  loi  med  part  of 
llie  Service  in  the  Western  Church.  The  i^riucipal  heads  of  the 
I'jxhortation  as  given  in  our  Prayer  Book  are  prescrihed  by  an 
ancient  Canon,  in  which  the  Priest  is  ordered,  after  he  hatli  prayed 
for  tlie  sick,  "  to  spealv  conifortahly  and  mildly  to  him,  exhorting 
him  to  place  all  his  hope  in  God,  and  to  bear  his  scourging 
patiently ;  to  believe  it  is  designed  for  his  purifying  and  amend- 
ment, and  also  to  confess  his  sins,  and  promise  reformation  if  God 
j^rant  him  life,  and  that  he  engage  to  do  acts  of  Penance  for  his 
faults;  also  that  he  dispose  of  his  estate  while  his  reason  and 
senses  remain  entire ;  that  he  break  oft'  his  iniquities  by  Ahns- 
deeds ;  that  he  forgive  all  tliat  have  ofl'ended  him ;  that  he  hold 
a  right  Faith  and  Belief,  and  never  despair  of  God's  mercy." 
[Concil.  Nannetens.  cap.  4,  ap.  Binium,  Tom.  3,  p.  2,  pag.  131.] 
In  the  Sarum  Manual  the  first,  form  of  Exhortjitiou,  which  pro- 
bably in  some  measure  suggested  the  two  e-xhortations  here  set 
forth,  is  but  short : — "  Prater  charissinie,  gratias  age  omuipotenti 
Deo  pro  universis^ibenuficiis  snis :  patienter  et  benigue  suscipiens 
infirmitatcm  corporis  quam  tibi  Dens  immisit :  nam  si  ipsam 
humiliter  sme  murmure  toleraveris,  infert  animas  tua;  maximum 
prajinium  et  salutem.  Et  frater  charissime  quia  viam  universas 
carnis  ingressnrns  es ;  esto  firmus  in  fide.  Qui  cnim  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  catholieam  fidem  :  qnam  nisi  integram  inviolatamque  ser- 
vaveris :  absque  dubio  in  ajternuni  pcribis." 

Some  traces  of  similarity  with  our  own  form  may  also  be  found 
in  a  mediaival  exhortation  of  early  date,  given  by  Maskell.  It  is 
taken  from  an  ancient  MS.,  De  Visitatione  Infmnorum,  in  the 
Library  of  St.  John's  College,  Oxford  :— 

"  now  thou  shall  comfort  a  man  that  he  grucche  nou\l  whan 
he  is  seke. 

"  Sane  loueste  th«i  thi  Lord  God  ?  he  will  sai,  (e.     Tlian  thus. 


jf  thou  loue  God,  thou  louest  that  He  doilli,  and  Ho  skorgeth 
the,  and  therfor  thou  shalt  gladli  suffre  it.  Here  of  spckit  Sala- 
mou,  and  seith,  Sone  speke  nou)t  afen  the  chastising  of  thi  fader, 
for  it  is  no  sone  whom  the  fadir  chastisith  noujt,  and  it  accordith 
with  comraine  maner  of  speche.  Por  if  a  man  see  anotheris  child 
do  schrcudeli  in  his  fader  presence,  and  the  fader  chastised  him 
uoujt,  than  wold  that  othir  man  seie,  it  is  nouJt  his  sone,  or  ellis 
he  loueth  him  nouft,  for  if  he  were  his  child  or  eUis  loucd  him,  he 
wold  chastise  him  :  and  therfor  be  noujt  evil  afraide  of  thi  Faders 
chastising  of  heucne;  for  he  seith  himself;  whom  I  loue,  him  , 
chastise.  Also  sekenes  of  bodi  makith  soulu  liele,  and  soule  helf 
is  nou)t  but  of  God;  therfor  desince  nou)t  Godis  scorge,  but 
whau  God  ponisschc  the,  thanke  him  and  loue  him,  that  he 
emcudith  the,  and  underucmith  the,  and  blameth  the,  and  pon- 
issche  the  noujt  iu  his  wrath  ne  in  his  wodnes,  but  in  his  grete 
mercy.  .  .  ."  [Mon.  Rit.  iii.  354.] 

The  Exhortation,  as  set  forth  iu  our  service,  is  divided  iutc 
two  portions,  whereof  the  second  part  may  be  omitted,  if  th( 
person  visited  be  very  sick.  The  first  part  is  devoted  to  In 
struction  regarding  the  cause  of  sickness,  and  the  purpose  of  '* 
as  concerns  the  suH'erer.  The  second  portion  is  purely  hortatory, 
exhorting  to  patience,  self-examination,  and  faith.  In  the  earlier 
portion  the  sick  man  is  reminded  that  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  man  visilile  proof  of  God's 
sustaining  grace,  and  be  bi-onght  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,  ar.d  the  need  of  repentance  and  amendment  of  life. 
One  or  other  of  these,  or  a  combination  of  all,  may  be  the  end 
purposed  by  God ;  but  although  we  may  not  be  able  to  see  clearly 
the  cause  for  which  the  sickness  is  sent,  one  thing  is  certain. 


THE  ORDER  FOR  THE  VISITATION  OF  THE  SICK. 


281 


,  12. 


Phil  i.  24 

2  Cor.  xii.  0,  10. 

1  Pet.  iv.  19. 

2  Thess.  ii.  IG. 
Ueb.  V.  8,  9. 

xii.  2. 
2  Cor.  xiii.  4. 
.lolin  xiv.  G. 
2  Tim.  ii.  11. 
Horn.  viii.  11.  18. 
fol.  iii.  3,  4. 
Hev.  vii.  14,  15. 
Pji.  xl.  1. 
Lam.  iii.  25,  26. 
1  Tim.  vi  12. 
Heb.  Iii.  14. 
Acts  xvii.  2 J. 

X.  M. 
Hagg.  i.  5. 
Lam.  iii.  40 
Ps.  xxxii.  3   t. 
1  Jolin  i.  9. 

1  Cor.  xi.  32. 
Hcb.  X.  2?. 
Ucv.  vi.  15,  i'.. 

2  Cor.  xiii.  3 
Ps.  cxxxix.  :;;!, 

2(. 


bl.ructiouj  tbat  we  should  patiently, 
and  with  thanksgiving  bear  our  hea- 
venly Father's  correction,  whensoever 
by  any  manner  of  adversity  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  crucified.  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.  Now 
therefore  taking  your  sickness,  which 
is  thus  profitable  for  you,  patiently,  I 


exhort  you  in  the  Name  of  God,  to 
remember  the  profession  which  you 
made  unto  God  in  your  baptism.  And 
for  as  much  as  after  this  life  there  is 
an  account  to  be  given  unto  the  righte- 
ous Judge,  by  whom  all  must  be 
judged  without  respect  of  persons;  I 
require  you  to  examine  yom'  self  and 
your  estate,  both  toward  God  and 
man ;  so  that  accusing  and  condemn- 
ing your  self  for  your  own  faults,  you 
may  find  mercy  at  our  heavenly  Fa- 
thei-'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  oxu- 
Faith,  that  you  may  know  whether 
you  do  believe  as  a  Christian  man 
should,  or  no. 


%  Sere  the  Minister  shall  rehearse  the  Articles 
of  the  Faithf  sar/ing  thus, 

DOST   thou    believe    in    God   the 
Father  Almighty,  Maker  of  hea- 
ven and  earth  ? 

And  in  Jesus  Christ  his  only  be- 
gotten 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 


^  "Et  si  infirmus  laieus  vel  siinpliciler  Uteratus 
fuerit :  tunc  j'otest  sacerdos  ariiculos  Jidei 
in  generali  ab  eo  inq;uirere,  sub  hac forma. 

CARISSIME  frater :  credis  Patrem 
et  Filium  et  Spiritum  Sanctum, 
esse  Tres  Personas  et  Unum  Deum,  et 
ipsam  benedictam  atque  indivisibilem 
Trinitatem  creasse  omnia  creata  visi- 
bilia  et  invisibilia.  Et  solum  Filium, 
de  Spiritu  Sancto  conceptum,  incar- 
natum  fuisse  ex  Maria  Virgine  :  pas- 
sum  et  mortuum  pro  nobis  in  cruce  sub 


tluit  if  it  be  accepted  in  a  right  spirit,  it  will  turn  to  tlie  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,  health  will  find  him  strengthened,  stablished  in  the  faith, 
earnest  to  run  his  Christian  race,  to  press  forward  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  minis- 
tered 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  Hebrews  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  aU  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  them,  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  the.'ie 
vows  are  spoken  of  as  the  substantial  matter  on  which  that  Judg- 
ment will  be  founded  which  mortal  sickness  so  vividly  brings 
into  view.     Thus  the  Christian  system  is  shown  to  us,  consistent 


with  itself  in  all  its  parts,  as  is  the  Christian  revelation :  and 
when  a  person  is  lying  on  a  sick  bed  in  expectation  of  death,  he 
is  forcibly  reminded  by  the  ministrations  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  Ti-inity,  and  the  seven 
others  to  the  humanity  of  Christ.  After  these  articles  it  is,  how- 
ever, added,  "  And  if  the  sick  man  be  a  laic  or  simply  a  literate, 
then  the  priest  may  questioix  him  generally  on  the  articles  of  the 
faith  under  this  form."  The  form  prescribed  in  this  case  is 
simply  the  Creed  slightly  paraphrased. 

MaskcU  cites  a  form  of  examination  from  the  MS.  lie  Visita- 
tione  Iiifirmormn,  already  quoted.  Part  of  it  is:  "WTian  thou 
hast  told  him  alle  this,  or  ellis  )if  thou  haue  no  time  to  sai  alle  for 
hast  of  deth,  begin  here,  and  spcko  to  him  on  this  manor,  whan 
thou  secst  that  he  neiheth  the  deth.  Brother,  art  thou  glad  that 
thou  shalt  die  in  Christiu  feitli  ?  Resp.  fe.  Knowleche  that 
thou  hast  noujt  wel  lined  as  thou  shuldest  ?  Resp.  |e.  Art  thou 
sori  therfor  ?  Resp.  }e.  Hast  thou  wil  to  amende  the,  }if  thou 
liaddist  space  of  lif  ?  Resp.  je.  Leuist  thou  in  God,  Fader 
Alniigliti,  Maker  of  heuene  ai\d  erthe  ?  Resp.  Je.  Leuist  thou 
in  the  Fader  and  the  Sone  and  tl  e  Holi  Gost  thre  persons  and  on 

Oo 


S82 


THE  ORDER  FOR  THE  VISITATION  OF  THE  SICK. 


Mark  ix.  24. 


2  Cor.  xii  .  5. 
Matt.  vi.  14,  15. 
Numb.  T.  6— 10. 


Eccles.  vii.  14. 
Isa.  xjtxviii.  1. 


Matt.  XXV.  31— 

46. 
Luke  XTi.  9—12. 
Lev.  V.  5. 
Josh.  vii.  19. 


into  hell,  aud  also  did  rise  again  the 
third  day ;  that  he  asceuded  into  hea- 
ven, and  sitteth  at  the  right  hand  of 
God  the  Father  Almightj',  and  from 
thence  shall  come  again  at  the  end  of 
the  world,  to  judge  the  quick  and  the 
dead  ? 

And  dost  thou  helieve  in  the  holy 
Ghost,  the  holy  Catholick  Church,  the 
Communion  of  Saints,  the  Remission 
of  sins,  the  Resurrection  of  the  flesh, 
and  everlasting  life  after  death  ? 


1[  Tie  sicTc  person  shall  answer, 

All  this  I  stedfastly  beligve. 

T  Then  sliall  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 
offended  any  other,  to  ask  them  forgiveness ; 
and  where  he  hath  done  injury  or  wrong  to 
any  man,  that  he  make  amends  to  the  utter- 
most of  his  power.  And  if  he  hath  not  be- 
fore disposed  of  his  goods,  let  him  then  he 
admonished  to  make  his  will,  and  to  declare 
his  debts,  what  he  oweth,  and  what  is  owing 
unto  him,  for  the  better  discharging  of  his 
conscience,  and  the  quietness  of  his  executors. 
But  men  should  often  be  put  in  remembrance 
to  take  order  for  the  settling  of  their  tem- 
poral estates,  whilst  they  are  in  health. 

T[  These  coords  before  rehearsed  may  be  said 
before  the  Minister  begin  his  prayer,  as  he 
shall  see  cause. 

IT  The  Minister  should  not  omit  earnestly  to 
move  such  sick  persons  as  are  of  ability,  to 
be  liberal  to  the  poor. 


Pontio  Pilato :  sepultum  deseendisse 
ad  infema  :  die  tertia  resurrexisse  a 
mortuis  :  ad  coelos  ascendisse  :  iterum- 
que  ventiu-um  ad  judicandum  vivos  et 
mortuos,  omnesque  homines  tunc  in 
corpore  et  anima  resurrecturos,  bona  et 
mala  secundum  merita  sua  receptui-os. 
Et  remissionem  peccatorum  per  sacra- 
mentorum  ecclesise  perccptionem.  Et 
sanctorum  eommimionem:  id  est,omnes 
homines  in  caritate  existentes,  esse  par- 
ticipes  omnium  bonorum  gratiae  quse 
fiunt  in  ecclesia :  et  omnes  qui  com- 
municant cum  justis  hie  in  gratia, 
communicare  cum  eis  in  gloria? 

%  Deinde  respondeat  infirmus. 

Credo  firmiter  in  omnibus  .... 

1  Deinde  dicat  sacerdos. 

CARISSIME  frater:  quia  sine  ca-  saiisbun- Use. 
ritate  nilul  proderit  tibi  fides,  tes- 
tante  Apostolo  qui  dicit :  Si  habuero 
omnem  fidem  ita  ut  montes  transferani, 
caritatem  autem  non  habuero,  nihil 
sum :  Ideo  oportet  te  ddigere  Domi- 
num  Deum  tuum  super  omnia  ex  toto 
corde  tuo,  et  ex  tota  anima  tua  :  et 
proximum  tuum  propter  Deum  sicut 
te  ipsum  :  nam  sine  hujusmodi  cari- 
tate nidla  fides  valet.  Exerce  ergo 
caritatis  opera  dum  vales  :  et  si  mul- 
tvm  tibi  aifuerit,  abundanter  tribue  : 
si  autem  exiguum,  illud  impartiri  stude. 
Et  ante  omnia  si  quem  injuste  loeseris, 
satisfacias  si  valeas  :  sin  autem,  expedit 
ut  ab  eo  veniam  humiliter  postules. 
Dimitte  debitoribus  tuis  et  aliis  qui  in 
te  peccaveruntj  ut  Deus  tibi  dimittat. 


God  ?  Kesp.  Je.  Lcuist  thou  that  oure  Lord  Jesus  Ciist  (Jodis 
Sone  of  hcuene  was  conseiuid  of  the  UoIi  Gost,  aud  toke  flesche 
and  blodc  of  oure  ladi  scint  Marie,  and  was  borne  of  hir,  she 
being  modcr  and  niayde  ?  Kesp.  )e.  Lcuist  thou  that  he  sufl'rid 
pine  and  deth,  for  oure  trespa-s  and  nou|t  for  his  gilt  under 
Pounce  Pilate,  and  that  he  was  don  on  the  cros,  and  died  for  the 
on  god  Fridai,  and  was  buried  ?  Ilcsp.  )e-  Thankest  thou  him 
tberfor  ?  Hesp.  je.  Leuist  thou  that  thou  may  nouft  be  Siiuid 
but  throw  his  deth  ?     Kesp.  (e."  [Mon.  Kit.  iii.  357,  q.  v.] 

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  OfEcc  is  used,  and  this  pro- 
fession of  faith  thus  solemnly  made.  A  concise  exposition  of  it 
will  be  found  in  the  Notes  to  Morning  Prayer,  p.  20. 

Then  shall  the  Minister  examine'\  In  the  Sarum  Manual, 
nfter  the  patient's  confession  of  faith,  there  follows  a  long  exhorta- 


tion to  charity  (grounded  ou  1  Cor.  xiii.),  to  make  amends  lor 
injuries  done,  to  forgive  injuries  received,  to  love  of  enemies,  to 
finn  hope  and  faith  in  God,  to  confessiou  of  sin ;  and  after  the 
special  confession  the  priest  is  direct«l  to  use  an  exhortation  to 
almsgiving  and  good  deeds  and  to  works  of  penance  in  case  of 
recovery.  The  Exhortation  directed  by  the  various  rubrics  that 
follow  the  coufessiou  of  faith  in  our  service  is  to  be  similar  in  its 
general  character.  In  addition,  however,  to  moving  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  bun,  if 
he  hath  not  before  disposed  of  his  property,  to  make  his  will. 
This  nniy  seem  at  first  sight  to  be  too  purely  a  secular  matter 
to  find  place  in  a  death-bed  exhortation.  Yet  when  we  reflect 
what  heart-burning  and  jealousy  is  often  caused  by  the  fact  of  no 
disposition  of  property  having  been  made,  and  when  we  remember 
that  from  this  very  cause  families  are  often  broken  up  and  rela- 
tions estranged,  we  can  see  at  once  that  it  is  a  part  of  the  duty 
of  the  minister  of  Christ  to  do  his  utmost  to  prevent  such  a  state 
ofthingg.    After  having  counselled  the  sick  man  to  make  n  just 


THE  ORDER  EOR  THE  VISITATION  OF  THE  SICK. 


283 


IT  Mere  shall  the  sick  person  be  moved  to  make 
a  special  confession  of  Jus  sins,  if  he  feel 
Ids  conscience  troubled  «>ith  any  weighty 


^  Deinde  stabilito  sic  itijirmo  in  Jide,  caritate,  salisLuiy  Use. 
et  spe  dicat  ei  sacerdos, 

CARISSIME  frater:  si  velis  ad 
visionem  Dei  pervenire,  oportet 
omnino  qviod  sis  miindvis  in  mente  et 
purus  in  conseientia  :  ait  enim  Cliristus 
in  evangelic :  Beati  mundo  corde^ 
qnoniam  ipsi  Deum  videbunt.  Si 
erffo  vis  mundum  cor  et  conseientiam 
sanam  habere,  peccata  tua  univcrsa 
confitere 


and  equitable  provisLou  for  his  family  or  relations,  the  priest  is 
ilirccted  earnestly  to  move  him  to  he  liheral  to  the  poor.  First, 
lie  is  exhorted  to  consider  how  his  afl'airs  stand,  then  to  be 
charitable,  that  in  his  giving  there  may  be  no  injustice  to  those 
who  have  prior  claims  upon  him  either  by  debt  or  relationship. 
It  has  always  been  the  custom  of  the  Church  to  stir  up  men  to 
liberality  in  time  of  sickness  :  it  is  supposed  that  the  heart  at  such 
n,  season  will  be  most  readily  touched  with  sympathy  for  the 
sorrows  of  others,  therefore  specially  at  such  times  are  men 
e.\horted  by  the  Church,  "To  do  good  and  to  communicate 
forget  not,  for  with  such  sacrifices  God  is  well  pleased  '." 

THE  CONFESSION  OP  SINS. 

Mere  shall  the  sick  j^erson']  This  rubric  is,  as  will  be  seen,  an 
abbreviated  form  of  the  ancient  Latin  rubric  and  exhortation. 
Its  transition  from  the  ancient  to  the  modern  form  may  be 
further  illustrated  by  the  following  comparison  : — 


1549. 
Here  shall  the  sick 
Ijerson 

make  a  special  con- 
fession, if  he  feel  his 
conscience  troubled 
with  any  weighty 
matter.  After  which 
confession  the  Priest 
shall  absolve  him 


1552. 
Here  shall  the  sick 
person 

make  a  special  con- 


fession, if  he  feel  his 
conscience  troubled 
with  any  weighty 
matter.  After  which 
confession  the  Priest 
shall  absolve  him 


after  this  sort. 


1661. 
Here  shall  the  sick 
person 
be  moved  to 
make  a  special  con- 
fession 
of  his  sins, 
il'  he  feel   his   con- 
.science  troubled  witli 
any  weighty  matter. 
After  which  confes- 
sion the  Priest  shall 
absolve  him 
(if  he   humbly  and 
heartily  desire  it) 
after  this  sort. 


after  this  form : 
and  the  same  form 
of  absolution  shall 
be  used  in  all  private 
confessions. 

The  parenthesis  iu  the  last  form  of  this  rubric  w  iis  iutroducwl 
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 


*  Great  caution  should,  however,  be  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  incidental  to  their  state  of  prostration.  In  acting  upon 
this  rubric,  therefore,  tlie  Clergyman  should  rather  use  exhortations  of  a 
jjeneral  character,  stating  principles,  than  any  which  descend  into  detail. 
It  may  also  be  remarked  that  he  sliould  assist  in  making  a  will  only  in 
cases  where  a  more  proper  person  cannot  be  found  in  time. 

o 


Confession  would  most  likely  be  of  a  very  generiil,  instead  of  a 
"  special "  character.  That  it  is  also  intended  to  be  private  or 
"  auricular," — spoken  to  the  ear  of  the  Priest  alone, — is  shown  by 
the  original  form  of  the  Rubric  iu  1519,  which  speaks  of  "  all 
private  confessions"  with  an  evidently  inclusive  sense, — this 
here  enjoined  being  one  of  the  kind  included. 

Before  proceeding  further,  it  may  be  well  to  iucjuire,  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.  Tlie  most  familiar  is  that  at  the  close  of  the  exhorta- 
tion 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  should  come  to  the  Holy  Communion, 
but  with  a  full  trust  in  God's  mercy,  and  with  a  quiet  con- 
science; therefore  if  there  be  any  of  you,  who  by  this  means 
cannot  quiet  his  own  conscience  herein,  but  requireth  further 
comfort  and  counsel,  let  him  come  to  me,  or  to  some  other  dis- 
creet and  learned  Minister  of  God's  Word,  and  open  his  grief; 
that  by  the  ministry  of  God's  Holy  Word  he  may  receive  the 
benefit  of  absolution,  together  with  ghostly  counsel  and  advice, 
to  the  quieting  of  his  conscience,  and  avoiding  of  all  scruple  and 
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 
liiddeu  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  what- 
soever, any  crime  or  oft'euce  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  concealing  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  pastor,  or  to  some  other 
godly  learned  man,  and  show  the  trouble  and  doubt  of  their 
conscience  to  them,  that  they  may  receive  at  their  hand  the 
conifortable  salve  of  God's  Word." 

These  quotations  might  be  illustrated  by  many  eases  recorded 
in  the  lives  of  good  Churchmen  and  Cljurchwomeu  of  the  last  and 
previous  centui'ies,  in  which  private  Confession  was  used  both  in 
health  and  sickness;  and  numberless  practical  writers  speak  of  it 
as  a  recognized  habit  in  tlie  Church  of  England  since  the  Re- 
formation as  well  as  before  ^.     Nearly  all  such  writers,  however. 


"  The  force  of  this  Canon  is  apparently  wcakLned  by  the  indefinite  cha- 
racter of  the  last  word  in  the  quotation,  as  used  in  modern  tiures.  In 
ecclesiastical  law  "irregularity"  means  deprivation,  accompanied  by  a 
perpetual  incapacity  for  taking  any  benefice  whatever.  It  is  the  severest 
punishment  which  can  be  inflicted  on  a  Clergyman  under  the  Canon  law, 
short  of  degiadation  from  his  Orders. 

3  An  interesting  document  has  lately  come  to  light  among  the  papers  oi 

,)  2 


284 


THE  ORDER  FOR  THE  VISITATION  OF  THE  SICK. 


2  Cor.  V.  18.  20. 
John  Tcx.  2.'1. 
Matt,  xxviii.  18 

20. 
Arts  XX.  21. 
2  Cor.  u.  10. 
Acts  X.  4a. 
N  uinb.  vi.  27. 


matter.  After  which  confession,  the  Priest 
shall  absolve  him  (if  he  Jimnhli)  and  heartily 
desire  it)  after  this  sort. 

OUR  Lord  Jesus  Christj  who  liath 
left  power  to  his  Cliiirch  to  ab- 
solve all  sinners  who  truly  rei^ent  and 
believe  in.  him,  of  his  great  mercy  for- 
give thee  thine  offences  :  And  by  his 
authority  committed  to  me,  I  absolve 


^  Deinde  aisolvat  saverdus  iiiJlniut/Hj  uh  oinni- 
htis  peccatis  suis,  hoc  modo  dicens, 

DOMINUS  noster  Jesus  Christus 
pro  sua  magna  pietate  te  absol- 
vat :  et  ego  auctoritate  ejusdem  Dei  et 
Domini  nostri  Jesu  Christij  et  beatorum 
Apostolorum  Petri  et  Pauli,  et  aucto- 
ritate mihi  tradita,  absolve  te  ab  omni- 


protest  ngahist  its  coini)ulsory  iiijuncUun ;  aud  it  tloos  not  icoin 
to  be  proved  that  frequent  aud  liabitual  Coufession  lias  ever  been 
very  eouimon  in  the  Church  of  Euglaud  since  the  Koformation. 

Having  to  deal  here  only  with  cases  of  sickness,  the  question 
comes  before  us.  What  is  a  clergyman's  duty  utider  the  circum- 
stances indicated  by  the  Visitation  Office  ? 

It  is  plain  tliat  we  cannot  say,  he  must  press  no  one,  but  must 
simply  be  willing,  if  confession  is  volunteered,  to  hear  it;  for 
the  rubric  e.\pressly  says,  "  Then  shall  the  sick  person  be  moved," 
and  the  addition  was  made  in  1661.  Still  the  Church  inter- 
poses a  condition,  "  if  he  feel  his  conscience  troubled  with  any 
weighty  matter,"  which  implies  that  only  in  special  cases,  even  in 


GrenvlUe,  Dean  of  Durllara,  and  son-in-law  to  Bishop  Cosin.  The  papers 
referred  to  are  in  the  Bodleian  Library ;  Rawlinson  MS.  Miscell.  1109. 
They  are  also  published  by  the  Surtees'  Society.  The  Dean  writes  as  fol- 
lows : 

"We  having  no  directions  given  bytheCliurch  for  private  Confession 
and  Absolution,  but  what  is  in  the  Office  for  the  Sick,- as  to  the  manner  of 
performance,  we  ought  to  proceed  in  that  method,  for  the  matter  of  exami- 
nation, as  far  as  lime,  and  pltice,  and  person  will  permit. 

The  form  of  Absolution  is  there  set  down,  and  therefore  ought  to  be 
retained,  but  as  for  the  form  of  prayers  before  or  after,  it  is  left  to  tlie  discre- 
tion of  the  Minister.  And  accordingly  several  Ministers  have  several  ways 
and  methods  of  performance  of  it ;  more  or  less  to  edification. 

The  rul-  of  the  Apostle, — let  alt  things  be  done  to  edijication,  ought  to 
guide  priests  in  tliis,  and  all  other  performances. 

Being  moved  thereto  by  these  considerations  ant!  the  practice  of  the  most 
godly  and  eminent  Divines  under  whom  I  have  had  my  edification,  I  do 
make  use  of  the  form  following : 

Begin  first  with  the  Lord's  Pr;iyer,  saying  together:  Oun  Father 
which  art,  &c. 

Fers.  O  Lord,  open  Thou  our  lips. 

Ans,  And  our  mouth  shall  show  forth  Thy  praise. 

Vers.  O  (ioD,  make  speed  to  save  us. 

Ans.  O  Iionn,  make  haste  to  help  us. 

Glory  be  to  the  Father,  &c. 

As  it  was  in  the  beginning,  8:c. 

Then  rccile  together  Psalm  \^9,  Dumine  ]-i-ol,asti,—0  Lord,  Thou  hast 
searched  me  out  and  known  me,  &c. 

After  this  is  said  the  Priest  takes  his  place  in  his  chair,  and  requires  the 
penitent  to  kneel  down  before  him,  and  to  answer  sinccroly  in  tlie  Name 
and  fear  of  God  to  such  questions  as  he  shall  by  Christ's  authority  demand 
of  him. 

It  is  expedient  and  thought  good  for  the  ease  and  encouragement  of  the 
penitent  to  have  some  form  of  examination  and  answers  given  to  him  some 
convenient  time  before  to  consider  of  for  the  greater  profit  of  his  soul,  and 
better  preparation  for  -o  solemn  a  duty. 

Then  let  the  penitent  repeat  one  of  the  forms  of  Confession  after  the 
Priest,  with  due  deliberation  and  intention.  After  which  the  Priest  rising 
up  shall  add,  O  Lord,  I  beseech  Thee,  &c.,  and  then  solemnly  pronounce 
that  excellent  form  of  Absolution,  Our  Lord  Jesus  Christ,  &c. 

Then  let  the  Priest  pronounce  such  sentences  of  Scripture  as  he  conceives 
most  to  edification.  Reciting  afterwards  on  their  knees  together  Psalm  32, 
Blessed,  S:c.,  concluding  with  these  following  prayers  ; 

Let  us  prat/. 

1.  O  most  merciful  Goo,  who  according  to  the  multitude  of  Thy  mercies, 
Src,  with  some  few  alterations. 

Or, 
O  most  mighty  God  and  merciful  Father,  S:.~. 

2.  Lord,  we  beseech  Thee  give  us  grace  to  withstand,  &;c. 

3.  O  Lord,  who  knowest  that  all  our  doings  are  nothing  worth,  S;c. 

4.  Lord,  Wi  pray  Thee  that  Thy  grace,  &c. 
Almiguty  God,  the  fountain  of  all  wisdom,  &c. 

Bcnediclion.*' 
A  long  paper  of  questions  is  appended  which  appears  to  have  been  used 
by  GrenviUe  for  some  person  who  came  to  him  habitually  foi  Confessiuu. 


time  of  sickness,  is  confession  to  be  urged  ai  absuluLcly  caseuti;ij 
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 
lymg  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  ^vith  God,  than 
by  moving  him  to  make  a  special  confession  of  his  sins,  if  his 
conscience  be  troubled  with  any  weighty  matter.  Such  a  con- 
fession is  almost  the  best  proof  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 ;"  hut  such  words  are  too  often  used  bv 
those  who  ought  neither  to  be  comfortalde  nor  happy  when  the 
judgment  is  immediately  before  them.  On  the  other  hand,  if  a 
dying  person  opens  out  his  sinfidness  to  the  son'owing  gaze  of 
Christ's  minister,  he  does  that  whieli  is  extremely  distasteful,  and 
perhaps  very  painful,  to  himself;  and  does  it  with  no  other  object 
than  that  by  his  bumble  confessio  i  he  may  gain  the  benefit  of 
Christ's  cleansing  blood  through  the  word  of  absolution  pro- 
nounced by  the  Priest  in  his  Master's  Xame. 

]  t  is  most  evident  that  wliere  a  person  is  thus  des'u'ous  of  un- 
liurdcuing  his  mind,  (1)  the  Priest  has  no  riglit  to  refiise  to  hear 
aud  receive  such  confession  ;  and  also  that  (2)  the  Priest  is  even 
bound  to  suggest  and  advise  it  as  the  remedy  provided  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  common  one : 
— "In  the  Xame  of  the  Father,  aud  of  the  Son,  and  of  the  Holy 
Ghost.  Amen.  I  confess  to  God  the  Fatlicr  Almighty,  to  His  only- 
begotten  Son  .Jesus  Clirist  our  Lord,  to  God  the  Holy  Ghost,  and 
to  you,  father,  that  I  have  sinned  exceedingly  in  thought,  wortl, 
and  deed,  through  my  fault,  through  my  most  grievous  fault. 
[Here  comes  in  a  statement  of  the  sins  troubling  the  person's 
conscience.]  For  these  and  all  my  other  sins  which  I  cannot  now 
remember  I  humbly  beg  pardon  of  Altnighty  God,  and  grace  to 
amend ;  and  of  you,  my  father,  I  ask  [penance,]  counsel,  and 
alisolution.  And  therefore  I  beseech  God  the  Father  Almighty, 
His  only-begotten  Son  Jesus  Christ,  and  God  the  Holy  Ghost, 
to  have  mercy  iipou  me,  and  you,  father,  to  pray  for  me." 

THE  ABSOLUTION. 

The  substantial  part  of  this  Absolution  is  ancient,  as  will  be 
seen  by  comparing  it  with  the  Latin  original.  A  prefatory  addi- 
tion was  made  to  it  at  the  time  of  its  translation  in  151-9 ;  and 
this  was  taken  from  the  Absolution  in  the  "  Order  of  Com- 
munion" of  1548,  which,  again,  was  derived  from  Archbisho|. 
Hermann's  Consultation. 


The  Order  of  CommnnioUf 
1518. 


Dane's  Transl.  of  Hermann's 
Consultation,  1547. 

Because  our  blessed  Lord  hath  Our  blessed  Lord,  who  liath 
left  tliis  power  to  His  congrega-  left  power  to  His  Church  to 
tion,  that  it  may  absolve  thcni     absolve   penitent    sinners   from 


THE  OEDER  FOR  THE  ^^SITATION  OF  THE  SICK. 


285 


Lam.  iii.  41. 
James  iv.  ^. 
Ps.  li.  1. 
2  Sam.  xii.  13. 
Heb.  viii.  12.  x. 

17. 
1  Ki'igs  viii.  52. 
Numb.  xiv.  19. 
Eph.  iv.  22,  23. 
Luke  xx'i.  31. 
John  xvii.  11.  20, 

21. 
1  Pet.  i.  5,  6. 
Ps.  li.  17. 
Isa.  xxxviii. 


tliee  from  all  tliy  sins,  lu  the  Name  of 
the  Father,  and  of  the  Son,  and  of  the 

Holy  Ghost.     Amen. 


2 — J. 

P.».lxxl.  1,2 

3. 
Eph.  iii.  16. 
Ps.  xxxi.  5. 
Rev.  xiv.  13. 
John  xiv.  2,  3. 


xli 


^  And  then  the  Priest   shall  sai/   the    Collect 
following. 

Let  US  pray. 

OMOST  merciful  God,  who,  ac- 
cording- to  the  miiltitude  of  thy 
mercies,  dost  so  put  away  the  sins  of 
those  who  truly  rej)ent,  that  thou  re- 
memberest  them  no  more ;  Open  thine 
eye  of  mercy  upon  this  thy  servant, 
who  most  earnestly  desiretli  pardon 
and  forgiveness.  Renew  in  /dm  (most 
loving  Father)  whatsoever  hath  been 
decayed  by  the  fraud  and  malice  of 
the  devil,  or  by  Ms  own  carnal  will 
and  frailness;  preserve  and  continue 
this  sick  member  in  the  unity  of  the 
Church;  consider  /its  contrition,  ac- 
cept /lis  tears,  asswage   /lis   pain,   as 


bus  pcccatis  his  de  quibus  corde  con-  ai.  luu. 
tritus  et  ore  mihi  confessus  es :  et  ab 
omnibus  aliis  peccatis  tuis  de  quibus 
si  tu£e  occui'rerent  memori£e  libenter 
confiteri  velles :  et  sacramentis  eccle- 
sia3  te  restituo.  In  nomine  Patris,  et 
Filiij  et  Spiritus  Sancti.     Amen. 


Ore7iius. 

DEUS  misericors,  Deus  clemens,  Salisbury  u 
qui  secundum 
miserationum  tuaram  peecata  poeni- 
tentium  deles,  et  prseteritorum  crimi- 
num  culpas  venia  remissionis  evacuas  : 
respice  super  huuc  famidum  tuum  N'., 
sibi  rcmissionem  omnium  peccatorum 
suorum  tota  cordis  contritione  pos- 
eentem.  Renova  in  eo,  piissime  Pater, 
quicquid  diabolica  fraude  violatum  est : 
et  unitati  corporis  ecclesis  tuse  mem- 
brum  infirmum,  peccatorum  percejita 
remissione,  restitue.  Miserere,  Dominc, 
gemituum  ejus :  miserere  laehryma- 
rum :    miserere    tribulationum    atque 


multitudinem  ""^^,,^^1 

tentis  ad  mor- 
tem ;  in  Mar- 
terie  de  Antit]. 
Ecc.  Rit.  iii.  15. 

Menard's  Notes 
to  Greg.  Sacr. 
p.  353. 

.\  uratori,  i.  504. 


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,  I  the 
minister  of  Christ  .... 


their  sins,  and  to  restore  to  the 
grace  of  the  hetivenly  Father 
such  as  truly  believe  in  Christ ; 
Have  mercy  upun  you  .... 


Like  the  two  other  Absolutions  contained  in  the  Prayer  Boole, 
this  is  intended  to  convey  what  it  professes  to  convey,  pardon  of 
sin.  That  pardon  cannot,  however,  be  conveyed  without  thf 
co-operation  of  the  person  to  whom  it  is  spoken.  It  is  nullified 
by  a  false  confession  (even  although  the  deception  is  not  dotecte<l 
by  the  Priest),  and  by  any  act  of  sin  which  places  a  bar  between 
the  siuner  and  God's  pardon.  The  Priest  has  acted,  of  course, 
to  the  best  of  his  judgment  in  regard  to  the  true  penitence  of 
the  person  over  whom  he  pronounces  the  Absolution,  but  his 
judgment  is  human,  and  the  eye  of  God  alone  can  detect  the 
full  truth. 

It  was  probably  with  the  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,  that  the  Name  of 
our  Lord  Jesus  Christ  was  placed  in  the  very  forefront  of  the  Ab- 
solution. He,  by  His  death,  purchased  remission  of  sin  for  all 
men ;  therefore  He  alone  is  the  Judge  of  all,  having  the  supreme 
power  in  Himself  originally  to  save  or  to  condemn.  The  right 
foundation  being  thus  laid,  the  power  delegated  by  Christ  to  His 
ministers  is  introduced.  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  con- 
ditions, repentance  and  faith.  Without  these  there  can  be  no 
forgiveness;  without  evident  tokens  of  these  the  Priest  has  no 
right  or  power  to  pronounce  the  Absolution  j  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 
Prii:st's  Lord  will  foi'give  by  His  servant's  ministry.    Tlien  follows 


the  indicative  part  of  the  Absolution: — "And  by  His  authority 
committed  to  me,  I  absolve  thee,"  &c.  Reverting  again  to  the 
opening  clause,  we  thus  see  that  Christ  has  power  on  earth  t  j 
forgive  sins,  which  power  He  has  deputed  to  His  ministers ;  and 
since  He  has  promised  that  He  will  forgive  under  certain  con- 
ditions, it  is  subject  to  those  conditions  that  His  deputies  dis- 
pense His  pardon. 

Thus,  in  this  very  solemn  form  of  Absolution,  the  Priest  acts 
ministerially  throughout;  that  is,  he  acts  as  the  instrumental 
agent  for  the  declaration  by  an  audible  word,  of  that  pardon 
which  God  will  give  by  an  inaudible  sentence  to  the  person  wht) 
bows  down  to  receive  it  with  a  faithful  and  penitent  heart.  To 
such  it  will  be  a  true  comfort ;  a  word  of  pardon  and  a  word  of 
peace '. 

THE  COLLECT. 

This  ancient  "  reconciliation  of  a  penitent  near  death  "  is  not 
oidy  found  in  the  old  formularies  of  the  Enghsh  Church,  where  it 
was  used  long  before  the  preceding  indicative  form  of  Absolution 
was  introduced,  but  in  the  Sacramentary  of  Gelasius,  a.d.  494; 
and  for  many  centuries  it  was  commonly  used  in  the  churches 
of  the  West,  as  the  marginal  references  show. 

The  Prayer  opens  with  an  appeal  to  the  unfailing  mercy  of 
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  sanetification,  pr.aying  that  as  by  the 
frequent  commission  of  sin,  the  desires  have  been  biassed  tow-ards 
evil,   the   faith   weakened,   the    heart    hardened,   the    devotion 


1  There  is  a  practical  note,  abotit  the  manner  of  giving  Absolution,  in  the 
Salisbury  Manual,  which  may  be  usefully  annexed  : 

"  Et  post  absolutionem  convenienter  apponitur.  'In  Nomine  Patris,  et 
Filii,  et  Spiritus  Sancti.  Amen.'  Ad  signandum,  quod  sacerdos  non  propria 
auctoritate  absolvit :  sed  quasi  minister :  tamen  hoc  relinquitur  sacerdolis 
arbitrio.  Nee  requiritur  in  absolutione  manus  impositio,  quia  hoc  sacra- 
mentum  non  ordinatur  ad  exequendam  aliquara  excellentiam  gratiaa,  si-d 
rcmissionem  culpae,  et  ideo  magis  competit  crucis  signatio,  quia  fuit  instru- 
nipntum  nostrae  redeniptionis."  Manual.  Sarisb.  lo.'JO.    Mask,  ii  302. 


28C 


THE  ORDER  FOR  THE  VISITATION  OF  THE  SICK. 


sbiill  seem  to  thee  most  expedient  for 
him.  And  forasmuch  as  he  putteth  uls 
full  trust  only  in  tliy  mercy,  impute 
not  unto  him  his  former  sins;  but 
strengthen  hint  with  thy  blessed  Sjurit, 
and  when  thou  art  pleased  to  take 
him  hence,  take  him  unto  thy  favour, 
through  tlie  merits  of  thy  most  dearly 
beloved  Son  Jesus  Christ  our  Lord. 
Amen. 


T  Tlien  shall  iJie  Minister  say  this  Psalm, 

'%'";'„5r '■     TN  thee,  O   Lord,  have  I  put  my 

Ps.  Ixxi.  [vv.  1 —      I         j_         i 
17.]  JL      trust 

fPrinted  at  length      fijy  rio-litcousness,  O  God,  is  very 

in  the  Sealed  J        &  ^  '  '  J 

Books.]  high,  and  great  things  are  they  that 

thou  hast  done  «  O  God,  who  is  like 
unto  thee  ? 

Glory  be  to  the  Father,  and  to  the 
Son  t  and  to  the  Holy  Ghost ; 

As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be  t  world  without  end. 
Amen. 

T  Adding  this. 


1  John  iv.  14.  ii. 

1,  2. 
Col.  i.  20. 
1  Pet.i.  18,  19. 
Ps.  cxvi.  3,  4. 


tA.D.  154!).] 
Kev.  It.  8. 
Prov.  xvlii.  10. 
Isa.  xxvi.  4. 
Matt,  xxviii.  IS. 


0  SAVIOUR  of  the  world,  who 
by  thy  cross  and  precious  blood 
hast  redeemed  us,  save  us,  and  help 
us,  we  humbly  beseech  thee,  0  Lord. 

T  Then  shall  the  Minister  say, 

THE  Almighty  Lord,  who  is  a 
most  strong  tower  to  all  them 
that  put  their  trust  in  him,  to  whom 
all  things  in  heaven,  in  earth,  and 
under  the  earth,  do  bow  and  obey,  be 


dolorum  :  et  non  habentem  fiduclam 
nisi  in  tua  misericordia,  ad  sacramen- 
tum  reconciliationis  admitte.  Per 
Christum  Dominum  nostnim. 


I 


^  Delude  dicafur  Psalmus. 

N  te,  Domine,  speravi  .  .  .  non  con-  Salisbury  Use, 
fundar  in  seternum. 


De  extrema  Viia- 
tione. 


T  Finilo  psalmo  cum. 

Gloria  Patri,  et  Filio  :  et  Spiritui 
Sancto. 

Sicut  erat  in  principio,  et  nimc,  et 
semper  :  et  in  ssecula  sceculorum. 
Amen. 

Tofa  dicatnr  Antijih. 
CI  ALVATOR  mundi,  salva  nos,  qui 
Vu    per  crucem  et  sanguinem  rede- 
misti  nos  :  auxiliare  nobis  te  depreea- 
mur.  Dens  noster. 

r"¥7'IRTUTUM     ccelestium     Deus,  [Greg.AdVisitan- 

%/  *        1       1  ■  •!  dumlnfirmum.J 

L  T  qui  ab  humanis  coi-poribus 
omnem  languorem  et  omnem  infirmi- 
tatem  pra?cepti  tui  potestate  depellis, 
adesto  propitius  huic  famulo  tuo  III. 


qnenched,  tlie  love  to  GoJ  cooled;  Gi)J  would  be  pleased  to 
renew  these,  to  strengthen  faith,  to  soften  the  heart,  to  give  life 
to  devotion,  wiirmth  to  love.  Then  follows  a  petition  for  ex- 
ternal continuance  in  the  Communion  of  the  Saints,  that  though 
from  circumstances  the  sick  man  is  unable  publicly  to  associate 
with  God's  people  in  llic  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  PSALII. 

This  Psalm  holds  a  place  in  the  services  for  the  Visitation  of 
the  Sick  in  both  the  Western  and  Eastern  Chm'ches.  In  the 
Sarum  Manual  it  is  given  at  full  length :  in  our  Prayer  Book 
the  last  five  verses  have  been  omitted,  since  they  speak  of  the 
sick  man  as  already  delivered  and  restored  to  health,  and  are 
therefore  not  so  suitable  to  the  case  of  one  still  in  affliction. 

The  Psalm  is  most  appropriate  for  the  position  it  holds ; 
throughout  it  runs  a  mingled  strain  of  fervent  petition  and 
earnest  profession  of  fmn  faith  in  the  promises  and  love  of  God. 
It  opens  with  prayer  for  deliverance,  protection,  and  help ;  and 
grounds  these  petitions  on  the  Psalmisfs  constant  resort  to  God 
in  time  of  trouble  as  his  castle  and  house  of  defence.  Then 
follows  a  memorial  ot  God's  past  dealings,  how  even  from  the 
hour  of  birth  upward  He  has  been  the  stay  p.nd  strength  of  His 


servant;  then,  again,  fresh  prayer  that  God,  Who  lias  so  long 
shown  His  goodness,  will  not  now  desert  and  leave  His  fol- 
lower, when  His  help  is  specially  needed  and  doubly  requii-ed. 

Above  all,  the  Psalm  points  to  the  great  Example  offered  to 
His  suffering  servants  by  the  greatest  of  all  snflcrers ;  for  it  is  of 
Him  chiefly  that  it  speaks;  and  in  His  "patient  abiding  always" 
may  the  servant  see  the  meekness  and  submission  of  Ids  Master 
as  a  pattern  which  he  himself  is  humbly  to  copy  in  the  time  of 
affliction.  This  application  of  the  Psalm  is  indicated  by  the 
Antiphon  which  follows  the  Doxology. 

THE  ANTIPHON. 

This  Antijihon  is  extremely  interesting  as  being  the  only  one 
retained  in  the  Book  of  Common  Prayer ;  and  as  still  showing 
the  manner  in  which  Antiphons  were  formerly  a])pended  to 
Psalms  for  the  purpose  of  drawing  out  their  sjnritual  meaning  or 
giving  them  the  turn  required  for  the  special  occasion  on  which 
they  were  used.  In  this  case  it  clearly  points  to  tlie  preceding 
Psalm  as  spoken  in  the  Person  of  Clirist,  our  suffering  Saviour ; 
and  pleads  the  sulTcrings  there  expressed  as  tlio  cause  of  that 
human  sympathy  which  is  still  and  ever  felt  for  His  members  by 
the  Divine  Redeemer.     [See  also  p.  59,  note.] 

THE  BENEDICTIONS. 

The  first  of  these  benedictory  forms  was  inserted  as  the  con- 
elusion  of  the  Visitation  Office  in  15i9,  and  bears  some  resem- 
blance to  a  Collect  in  the  Sacramentary  of  St.  Gregory,  which 


THE  ORDER  FOR  THE  VISITATION  OF  THE  SICK. 


287 


Phil.  ii.  9,  I". 
Pa.  XX.  1.  2. 
Arls  iv.  10.  12 

xiii.  23. 
Isa.  slv.  21 

22.  17. 
1  Cor',  ill.  11. 


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  salva- 
tion, but  only  the  Name  of  our  Lord 
Jesus  Christ.     Amen. 


Ps.  Ixxvi.  15. 
Acts  XX.  32. 
1  Pet.  iv.  IS. 
Ps.  iv.  6. 
Isa  xxvi.  3. 
Ntimb.  vi.  24—26. 


U' 


%  And  after  that  shall  say, 

NTO  God's  gracious  mercy  and 
protection  we  commit  thee.  The 
Lord  bless  thee  and  keep  thee.  The 
Lord  make  his  face  to  shine  upon  thee, 
and  be  gracious  unto  thee.  The  Lord 
lift  up  his  countenance  upon  thee,  and 
give  thee  peace,  both  now  and  ever- 
more.    Amen '. 


2 Sam.  xii.  IS.  22. 
Pi.  Ixviii.  20. 
Mark  v.  22—24. 

35—42. 
Ps.  cvi.  4. 
Job  vii.  1. 
Ps.  vi.  2.  4. 
Phil.  ii.  27. 
2  Cor.  V.  15. 
Ps.  Ixxi.  l,s. 
John  xiv.  2.  3. 
Luke  xvi.  9. 
Ps.  xvi.  11. 
Ps.  xliv.  2(5. 
Rev.  xiv.  1.^. 

xix.  G. 


ut,  fugatis  iufirmitatibus  et  viribus 
receptis,  nomen  sanctum  tuum  instau- 
rata  protinus  sanitate  benedicat.  Per 
Dominum.] 


BENEDICAT  vos  Dominus  cl  eus- 
todiat  semper.  Ostendat  Domi- 
nus faciem  suam  super  vos  et  mise- 
reatur  vestri.  Convertat  Dominus 
vultum  suum  ad  vos,  et  det  vobis 
pacem.     Per  Dominum. 


o 


A  Prayer  for  a  sick  child, 

AL]MIGHTY  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  ujjon  this 
child  now  lying  upon  the  bed  of  sick- 
ness :  Visit  Jiim,  O  Lord,  with  thy 
salvation;  deliver  him  in  thy  good 
appointed  time  from  his  bodily  pain, 
and  save  his  soul  for  thy  mercies'  sake. 
That  if  it  shall  be  thy  pleasure  to  pro- 
long Jiis  days  here  on  earth,  he  may 
live  to  thee,  and  be  an  instrument  of 
thy  glory,  by  serving  thee  faithfully, 
and  doing  good  in  /^/-j  generation  j  or 
else  receive  Mm  into  those  heavenly 
habitations,  where  the  souls  of  them 
that  sleep  in  the  Lord  Jesus  enjoy  per- 


Miss.  Gallic.  Gri. 
mold.  Sacram 
Benedict,  quo- 
tid.  diebus 
dicend. 


jjetual  rest  and  felicity.  Grant  this, 
O  Lord,  for  thy  mercies'  sake,  in  tlie 
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  ap- 
peareth  synall  hope  of  recovery, 

O  FATHER  of  mercies,  and  God 
of  all  comfort,  our  only  help  in 
time  of  need ;  We  fly  unto  thee  for 
succour  in  behalf  of  this  thy  servant, 
here  lying  under  thy  hand  in  great 
weakness  of  body.  Look  graciously 
upon  him,  O  Lord ;  and  the  more  the 
outward  man  decayeth,  strengthen  him, 
we  beseech  thee,  so  much  the  more 
continually  with  thy  grace  and  holy 
Spirit  in  the  inner  man.     Give  him 


2  Cor.  i.  3,  4. 
Ps.  xlvi.  1. 

Heb.  iv.  Hi. 
Matt.  xi.  2S. 
Jauies  V.  13—13. 
Ps.  cxix.  132. 

xli.  3. 
2  Cor.  iv.  16. 
Eph.  iii.  14.  16. 
Acts  V.  31. 
2  Cor.  vii.  10,  II. 
Ps.  Ii.  I. 
Eph.  i.  13,  14. 
Ps.  xxxix.  15. 
Luke  i.  37. 
2  Kflngs  XX.  56. 
2  Tim.  iv.  6—8. 
Isa.  xxxviii.  1. 
Luke  xii.  35—37. 

40. 
Isa  Ivii  2. 


w.Ts  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.     Mr.  Palmer 


»  The  following  is  the  Office  for  anointing  -vvhich  was  inserted  here  in 
l.')49,  but  omitted  in  1552  :  — 

H  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  infinite  goodness,  that  thy  soul  inwardly 
may  be  anointed  with  the  Holy  Ghost,  who  is  the  Spirit  of  all  strength, 
comfort,  relief,  and  gladness :  and  vouchsafe  for  His  great  mercy  (if  it  be  Ilis 
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  iu 
body  and  mind.  -Ind  howsoever  His  goodness  (by  His  divine  and  unsearch- 
able providence)  shall  dispose  of  thee :  we.  His  unworthy  ministers  and 
servants,  humbly  beseech  the  Eternal  Majesty  to  do  with  thee  according  to 
the  multitude  of  His  innumerable  mercies,  and  to  pardon  thee  all  thy  sins 
and  oflences,  committed  by  all  thy  bodily  senses,  passions,  and  carnal  alTec- 
tions:  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,  hut  that  thou 
mayest  have  perfect  victory  and  triumph  against  the  devil,  sin,  and  death, 
through  Christ  our  Lord  :  Who  by  His  death  hath  overcomed  the  prince  of 
death,  and  with  the  Father  and  the  Holy  Ghost  evermore  liveth  and  reigneth 
God,  world  without  end.    Amen. 

Usque  quo,  Domine?     Ps,^lm  xiii. 


found  it  used  as  a  Benediction  in  an  ancient  Irish  Manual  or 
Situate,  published  by  Sir  William  Betham,  in  the  first  number 
of  his  Antiquarian  Researches,  froiu  a  MS.  which  he  refers  to 
the  seventh  century.  It  is  also  extant  in  .ancient  Galilean  and 
Anglo-Saxon  Missals,  as  in  that  of  Grimoldus  printed  by  Pame- 
lius.     [Liturgicon  ii.  509.] 

THE  SPECIAL  PRAYERS. 

The  four  prayers  appended  to  the  Visitation  Office  were  added 
in  1661.  The  first  of  them,  for  a  sick  child,  seems  intended  as  a 
provision  for  those  whom  extreme  youth  or  infancy  would  incapa- 
citate from  taking  part  in  the  actual  Visitation  Office ;  and  to 
whom  also  the  greater  part  of  it  would  be  Inapplicable.  Tbe 
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  king- 
dom of  Heaven.  The  third  is  a  commendatory  prayer.  In  the 
Sarum  Manual  there  is  given  a  Service,  "  Commendatio  Anima- 
rum,"  but  it  contains  no  prayer  froin  which  this  could  have  been 
derived.  A  hint  seems  to  h.ave  been  taken  for  a  portion  of  it 
from  the  Litany  in  the  service  of  Extreme  Unction  :  '•  Ut  quic- 


288 


THE  ORDER  FOR  THE  VISITATION  OF  THE  SICK. 


Matt.  X3tv.  31. 
2Pet.  i.  10,  11. 


Mark  xii.  2G,  27. 
Heb.  xii,  22,  23. 
2  Cor.  V.  4.  C.  8. 
Acts  vii.  59. 
I  Pel.  iv.  19. 
1  John  iv.  14. 
Ps.  xxvi.  9.  11. 

cxvi.  15. 
Rev.  i.  5,  6. 

vii.  14. 
Eccl.  vii.  20. 
1  John  V.  19. 
Eph.  vi.  11. 
Gal.  V.  17. 
F-pll.  V.  25.  27. 
Eccl.  Vii.  2. 
Job  xiv.  10,  11. 
J's.  xxxix.  4,  5. 

xc.  12. 
Deut.  xxxii.  46, 

47. 
Eom.  V.21.  vi.;.'!. 


imfoig'iied  repicntanee  for  all  the  errors 
of  /lis  life  past,  and  stedfast  faith  iu 
thy  Son  Jesus,  that  Ms  sins  may  be 
done  away  by  thy  mercy,  and  Ais  par- 
don sealed  in  heaven,  before  /le  go 
hence,  and  be  no  more  seen.  We 
know,  O  Lord,  that  there  is  no  word 
impossible  with  thee ;  and  that,  if  thou 
wilt,  thou  canst  even  yet  raise  /lim  up, 
and  "•rant  /iim  a  long'er  continuance 
amongst  us.  Yet,  forasmuch  as  in  all 
appearance  the  time  of  Ms  dissolution 
draweth  near,  so  fit  and  prepare  Aim 
we  beseech  thee,  against  the  hour  of 
death,  that  after  //is  departure  hence 
in  peace,  and  in  thy  favour,  Ais  sovl 
may  be  received  into  thine  everlasting 
kingdom,  through  the  merits  and 
mediation  of  Jesus  Chi-ist,  thine  only 
Son,  our  Lord  and  Saviour.     Amen. 

A  commendatory  Prayer  for  a  sick  p€rso7i  at 
the  point  of  departure. 

0  ALMIGHTY  God,  with  whom 
do  live  the  spirits  of  just  men 
made  perfect,  after  they  are  delivered 
from  their  earthly  prisons;  We  hum- 
bly commend  the  soul  of  this  thy  ser- 
vant, our  dear  brother,  into  thy  hands, 
as  into  the  hands  of  a  faithful  Creator, 
and  most  merciful  Saviour  ;  most 
hiraibly  beseeching  thee,  that  it  may 
be  precious  in  thy  sight.  Wash  it, 
,  we  pray  thee,  in  the  blood  of  that  im- 
maculate Lamb  that  was  slain  to  take 
away  the  sins  of  the  world ;  that  what- 
soever defilements  it  may  have  con- 
tracted in  the  midst  of  this  miserable 
and  naughty  world,  through  the  lusts 
of  the  ilesh,  or  the  wiles  of  Satan, 
being  purged  and  done  away,  it  may 
be  presented  pure  and  without  sjjot 
before  thee.     And  teach  us  who  sm-- 


vivc,  in  this  and  other  like  daily  spec- 
tacles of  mortality,  to  see  how  frail 
and  uncertain  our  own  condition  is, 
and  so  to  number  our  daj-s,  that  wc 
may  seriously  apply  our  hearts  to  that 
holy  and  heavenly  wisdom,  whilst  we 
live  here,  which  maj^  in  the  end  bring 
us  to  life  everlasting,  through  the 
merits  of  Jesus  Christ  thine  only  Son 
our  Lord.     Amen. 

A  Prayer  for  persons  troubled  in  mind  or  in 
conscience. 


o 


BLESSED  Lord,  the  Father  of  2_c„r.  i.  s 

'  Ps.  cm.  13. 

mercies,  and  the  God  of  all  com-  i/^-  '^ 

'  Jnh  XII 


forts.  We  beseech  thee,  look  down  in  ^.j^i'^f^^^J^'jlfj 
pity  and  compassion   upon   this   thy  ^''„™''*jji;.-  y- 
afilicted  servant.     Thou  writ  est  bitter  f!;'^i^i,-Af;2o,2i. 
things  against  /dm,  and   makest  Aim  ^^^'■^'^'35^  35. 
to  possess  /ns  former  iniquities  j  thy  j'c'orxii.V' 
wrath  lieth   hard  upon  /dm,   and  Ah  p,"",xvii.l°'ii.a 
soul  is  full  of  trouble  :  But,  O  merciful  pj;  x'^L^'iv.  6. 
God,  who  hast  written  thy  holy  word  llTii'X'^' 
for   our   learning,   that    we,   through 
patience    and    comfort    of    thy    holy 
Scriptures,    might   have   hope  ;    give 
Aim  a  right  understanding  of  Aimself, 
and  of  thy  threats  and  promises,  that 
Ae  may  neither  cast  away  /ds  confi- 
dence in  thee,  nor  place  it  any  where 
but  in  thee.    Give  /dim  strength  against 
all  Ais  temptations,  and  heal  all  /ds 
distempers.      Break    not   the   bruised 
reed,  nor    quench    the    smoking   flax. 
Shut  not  up  thy  tender  mercies  in  dis- 
pleasure; but  make  Aim  to  hear  of  joy 
and  gladness,  that  the    bones   which 
thou   hast   broken  may  rejoice.     De- 
liver /dm  from  fear  of  the  enemy,  and 
lift  up   the  light  of  thy  countenance 
upon  /dm,  and  give  /ihn  peace,  through 
the   merits    and   mediation   of  Jesus 
Christ  our  Lord.     Amen. 


quid  vitiorum  fiiUente  diabolo  et  propria  iniquitate  atque  fragili- 
tate  contraxit  clcmcnter  indulgere  digiieris.  Te  rogamus,  audi 
nos."  The  tip])li('alion  to  the  survivors  seems  to  he  quite 
peculiar  to  our  Prayer  Book. 

The  fourth  is  a  prayer  for  tho.«:e  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  he  xnululy 
cast  down,  or  on  the  other  too  self-confident ;  that  he  may  fully 
understand  the  thrcatenings  and  promises  in  God's  word,  tliat  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  Prayer  Book  the  following  Rubric 
was  inserted  by  him  at  the  end  of  the  Visitation  Office. 

"  If   any  sick    persons  desire  the  prayers  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  shall  declare  the  same,  and  use  the  fonn  above  pre- 
scribed, beginning  at  the  words,  0  Lord,  save  Thy  servant,  SfC, 
unto  the  Jixhortaiion,  jind  ending  with  these  two  last  prayers. 
The  Almighty  Lord,  tj'c.  Unto  God^s  gracious  protection,  t^-c," 
This  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  adojjted  is  evi- 
dent from  the  ninth  of  Bishop  Wren's  Injunctions,  which  orders 
that  "  when  any  need  is,  the  sick  by  name  be  prayed  for  in  the 
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  he  set  down 
in  the  Service  Book  for  the  Visitation  of  the  Sick."  [Cardw.. 
Docnm.  .\nn.  ii.  203.]    See  also  Granville's  Kcmains,  ii.  12,  103. 


289 


THE  COMMUNluN  OF  THE  SICK. 


Forasmuch  as  all  mortal  men  he  subject 
to  many  sudden  perils,  diseases,  and  sick- 
nesses, and  ever  uncertain  what  time  thej/ 
shall  depart  out  of  this  life;  therefore,  to 
the  intent  they  may  he  always  in  a  readiness 
to  die,  whensoever  it  shall  please  Almighty 
God  to  call  them,  the  Curates  shall  dili- 
gently from  time  to  time  {but  especially  in 
the  time  of  pestilence,  or  other  infectious 
sickness)  exhort  their  Parishioners  to  the 
often  receiving  of  the  holy  Communion  of 
the  hody  and  blood  of  our  Saviour  Christ, 
when  it  shall  he  publicly  administered  in  the 
Church  ;  that  so  doing,  they  may,  in  case  of 
sudden  visitation,  have  the  less  cause  to  he 
disquieted  for  lack  of  the  same.  But  if 
the  sick  person  he  not  ahle  to  come  to  the 
Church,  and  yet  is  desirous  to  receive  the 
Communion  in  his  house  ;  then  he  must  give 
timely  notice  to  the  Curate,  signifying  also 
how  many  there  are  to  communicate  with 


him  (which  shall  be  three,  or  two  at  the 
least),  and  having  a  convenient  place  in  the 
sick  man's  house,  toith  all  things  necessary 
so  prepared,  that  the  Curate  may  reverently 
minister,  he  shall  there  celebrate  the  holy 
Communion,  beginning  tvith  the  Collect, 
Spistle,  and  Gospel,  here  folloicing . 

The  Collect. 

ALMIGHTY,     everliviDg    God,  Deut. xxxu. 39, 
maker   of  mankind,    who   dost  Ua.  i\iv.  s.  9. 

,  ,  ,    Jol)  V.  17,  18. 

correct  those  wliom  thou  dost  love,  and  Beh.  xii.  5,  e. 

,  .,  ,       ,    Ps.Ixxxvi.15,  16. 

chastise    ever}''   one  whom    thou    dost     xxxix.m.ii.is. 

.,  Isa.xxxviii.2— 5. 

receive  :     vV  e   beseech    thee    to    have  James  1. 2—4. 

,    .       ,    Luke  xxii,  42. 

mercv  upon  this  thy  servant  visited     xxiii.  4c. 

•'         ^  ^  Eph  V.  25-27. 

with  thine  hand,  and  to  grant  that  ne  Juae24,  is. 
may  take  /its  sickness  patiently,  and 
recover  Jiis  bodily  health,  (if  it  be  thy 


It  h.ia  been  a  universal  practice  in  the  Catliolic  Clmrcli  to 
administer  tlte  Holy  Cuuinmnion  to  the  sick,  antl  esjjccially  to  the 
(lying.  We  liave  eviil.ence  of  tliis  in  tlie  writings  of  the  Fathers, 
in  Canons,  and  other  ancient  documents.  In  tlie  Eastern  Churcli 
it  was  called  iip6iiov,  in  the  Western  viaticum,  both  words  mean- 
ing provision,  as  it  were,  laid  up  to  sustain  the  recipients  in  their 
journey  to  the  other  world.  In  the  earlier  documents  of  the 
English  Church  we  find  great  stress  laid  upon  the  reception  of 
the  Eucharist  by  the  Sick :  as  the  following  examples  show. 
Archbishop  Theodore  (Penitential,  cap.  41),  after  speaking  of  the 
penance  imposed  before  recouciliatiou  of  penitents  adds, — "Si 
vero  perieulum  mortis,  propter  aliquam  infirmitatem,  incurrerint, 
ante  constitutum  tempus  reconciliari  cos  oportet,  ue  forte,  quod 
ab--:t,  sine  comnmnione  ab  hoc  steculo  discedaut."  And  again, 
in  the  4th  sect,  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  mgritu- 
dinem,  et  qua'sierit  comraunicare,  non  probibeatur,  sed  date  ei 
sanctam  communionem,  ita  tameu  ut  ouniia  sit  ante  confessus  : 
et  mandate  illi  ut  si  placnerit  Dei  misericordia!  ut  evascrit  de 
ipsa  ffigritudine,  mores  sues  et  actus  in  quibus  antea  deliquit, 
omuino  corrigere  debeat,  cum  pa;nitentia." 

The  Excerpts  of  Archbishop  Egbert  exhibit  a  similar  case, 
—  they  direct  "  Ut  cuncti  sacerdotes  .  .  omnibus  iufirinis  ante 
exitum  vitse  viaticum  et  communionem  corporis  Christi  miseri- 
corditcr  tribuaut,"  while  in  the  22nd  of  the  said  excerpts  it  is 
further  ordered,  "  Ut  presbyter  euchuristiam  habeat  semper 
paratam  ad  infirnios,  ne  sine  communione  moriantur." 

So  far  wag  this  feeling  carried,  that  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  65th  Canon  [a.d.  960]  orders  every  priest  "to 
pve  honsel  to  the  sick,  when   they  need  it ;"  and  the  Canons  of 


iElfrie  direct  "  the  priest  shall  housel  the  sick  and  infirm,  while 
the  sick  can  swallow  the  housel ;  and  he  shall  not  adniliiister  it, 
if  he  be  half  Uving,  because  Christ  commanded  that  the  housel 
should  be  eaten.*' 

A  Canon  of  the  Synod  of  Westminster  (a.d.  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,  ut  ultra  octo  dies 
corpus  Christi  non  reservetur ;  neque  ad  infirmos,  nisi  per  sa- 
cerdotum,  aut  per  diaconum,  aut  necessitate  instante,  per 
qucmlibet  cum  summa  reverentia  deferatur."  [Mask.  Mon.  Rit. 
I.  ccxxiii.] 

The  reservation  of  the  Holy  Sacrament  for  the  purpose  of 
administration  to  the  sick  was  prolialily  a  primitive  practice; 
for  it  is  named  at  a  very  early  period.  Justin  Martyr,  in  his 
Apology,  tells  us  that  those  who  were  absent  from  the  puldie 
celebration  had  the  elements  brought  to  them  at  their  own  houses, 
and  this  seems  to  have  been  part  of  the  duty  of  the  deacons  oi 
that  day — KaKovjifvoi  Trap'  T\p.1v  AtaKoroi  5e5<ia(ni'  tKaaro)  ruv 
Trap6i'i  my,  /xeTa^aXuv  anh  tov  evxapicrOei/TOS,  &pTov  Ka\  otvou  KOi 
u5aT0S,  KaX  Tois  oh  irapoixri  aiTOipepovai. 

There  is  ample  evidence  in  the  History  of  the  Church  to  show 
that  this  was  the  common  mode  of  proceeding ;  and  the  practice 
of  reservation  was  provided  for  in  the  first  Ruliric  of  the  Office 
for  the  Communion  of  the  Sick  in  the  Prayer  Book  of  1519,— 
"  If  the  same  day  there  be  a  celebration  of  the  Holy  Communion 
in  the  clmrch,  then  shall  the  Priest  reserve  (at  the  open  Com- 
munion) so  much  of  the  Sacrament  of  the  Body  and  Blood  as 
shall  serve  the  sick  person,  and  so  many  as  shall  connnuuicato 
with  him  (if  there  be  any),  and  so  soon  as  he  cmiveniently  may, 
after  the  open  Communion  ended  in  the  church,  shall  go  and 
minister  the  same,  first  to  those  that  are  appointed  to  com- 
municate with  the  sick  (if  there  be  any)  and  last  of  all  to  the 
sick  person  himself.     But  before  the  Curate  distribute  tha  Holy 

r  i> 


290 


THE  CO:\rMUNION  OF  THE  SICK. 


Jlch,  xli.  5. 


gracious  will,)  and  whensoever  his  soul 
shall  depart  from  the  body,  it  may  be 
without  spot  presented  unto  thee, 
through  Jesus  Christ  our  Lord.  Amen. 

The  Epistle. 

MY  son,  despise  not  thou  the  chas- 
tening of  the  Lord,  nor  faint 
when  thou  art  rebuked  of  him.  For 
whom  the  Lord  loveth  he  chasteneth ; 


and    scourgeth   eveiy   son    whom   he 
receiveth. 

T/ie  Gospel. 

VERILY,  verily,  I  say  unto  you,  john 
He  that  hcareth  mj'  word,  and 
believeth  on  him  that  sent  me,  hath 
everlasting  life,  and  shall  not  come 
into  condemnation  ;  but  is  passed  from 
death  unto  life. 


V.  2i. 


Arter  which,  the  Priest  shall  proceed  accord- 
ing to  the  form  before  prescribed  for  the 
holy  Communion,  beginning  at  these  words 
[Ye  that  do  truly,  ^'c] 

At  the  time  of  the  distribution  of  the  holy 
Sacrament,  the  Priest  shall  frst  receive  the 
Communion  himself,  and  after  minister  unto 


Comimuiioii,  tlie  appointed  general  confession  must  be  made  in 
IJie  name  of  tlie  communicants,  the  Curate  adding  the  Absolu- 
tion with  the  comfortable  words  of  Scripture  following  in  the 
open  Communion;  and  after  the  Communion  ended,  the  Collect, 
Almighty  and  everlicing  God,  we  most  heartily  thank  thee,  &c. 
But  if  tlie  day  be  not  appointed  for  the  open  Communion  in  the 
church,  then  (upon  convenient  warning  given)  the  Curate  shall 
come  and  visit  the  sick  person  afore  noon.  And  having  a  con- 
venient place,"  &c. 

ITie  same  practice  was  also  provided  for  in  another  way  by 
the  second  Eubric  at  the  end  of  the  same  Office, — "And  if 
there  he  more  sick  persons  to  be  visited  the  same  day  that  the 
Curate  doth  celebrate  in  any  sick  man's  house;  then  shall  the 
Curate  (there)  reserve  so  much  of  the  Sacrament  of  the  Body  and 
Blood  as  shall  serve  the  other  sick  persons,  and  such  as  be  ap- 
pointed 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  OESee  pro- 
vided for  reservation  in  ordinary  cases,  and  for  private  celebra- 
tion in  exceptional  ones.  In  1552  both  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  Elizabeth's  Reign ;  from  which 
fact  it  may  be  reasonably  concluded  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  the  Scottish  Church,  and  by  the  Nonjurors.  In  a 
work  on  "the  Declaration  on  Kneeling,"  by  the  Rev.  T.  W. 
Perry,  the  author  states  that  be  knew  [a.d.  1863]  "that  a 
member  of  the  present  English  Episcopate  (and  one  who  would 
certainly  not  be  said  to  hold  very  high  views  on  the  Eucharist) 
not  unfrequently,  in  his  ministrations  as  a  parochial  Incumbent, 
reserved  the  Sacrament,  at  tlie  public  celebration,  for  the  use  of 
the  sick."  The  same  writer  also  says  that  the  present  Arch- 
bishop of  Canterbury,  when  Bishop  of  Ripon,  was  appealed  to  on 
the  subject  of  reservation  during  the  cholera  in  Leeds,  and  that 
"  while  saying  that  he  could  not  authorize  reservation,  he  did 
not  feel  himself  justified  in  forbidding  it  in  that  emergency '." 
The  fact  is,  that  in  this,  as  in  many  other  particul.ars,  the  tem- 
porary dangers  and  errors  which  led  the  Reformers  to  dis- 
courage ancient  usages  have  long  passed  away ;  and  practical 
men  feel  that  a  return  to  them  is  often  expedient,  both  for  the 
pi-omotion  of  God's  glory,  and  for  the  good  of  souls. 

The  modem  practice  is,  however,  justified  on  ancient  authority 


'  Historical  Considerations  relating  to  the  Declaration  on  Kneeling,  &c., 
\>y  the  Rev.  T.  W  Perry,  1S63,  p.  139. 


by  Mr.  Palmer  in  his  Orlgines  Liturgies',  where  he  adduces  the 
following  instances  of  ancient  private  celebration  (Orig.  Liturg. 
ii  232),— 

"  Paulinus,  Bishop  of  Nola,  caused  the  Eucharist  to  be  cele- 
brated in  his  own  chamber  not  many  hours  before  his  death. 
*  Cum  ante  triduum,  quam  de  hoc  mundo  ad  coeleste  habitaculum 
vocarctur,  cum  jam  de  salute  ejus  omnes  desperassent,  ct  duo 
ad  eum  episcopi  visitandi  studio  convenissent,  id  est,  S.  Sym- 
machus  et  Benedictus  Hyacinthinus  ....  quasi  profecturus  ad 
Dominum,  jubet  sibi  ante  lectulum  suum  sacra  mysteria  exhiberi, 
scilicet  ut  una  cum  Sanctis  episcopis  oblato  sacrificio  auimam 
suam  Domino  commendaret.  Vita  Pauliiii  Nolani  authorc 
Uranio  Presb.  apud  Surium  Junii  22.  p.  733.'  Gregory  Na- 
zianzen  informs  us,  that  his  father  communicated  in  his  own 
chamber,  and  that  his  sister  had  an  altar  at  home  [Gregor. 
Nazien.  Orat.  19,  de  Laude  Patris;  Orat.  11,  de  Gorgonia].  St. 
Ambrose  is  also  said  to  have  administered  the  Sacrament  in  a 
private  house  in  Rome.  Per  idem  tempus  cum  trans  Tiberim 
apud  quendam  clarissimum  invitatus,  sacrificium  in  domo  otfeiTet, 
&c.  [Vita  Ambrosii  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  frae  use  of  it  bj*  Canon  71,  w  bich  enjoins  that  "  No 
minister  shall  preach  or  administer  the  Holy  Communion,  in  any 
private  house,  except  it  be  in  times  of  necessity,  when  any  being 
either  so  impotent  as  he  cannot  go  to  the  church,  or  very  dan- 
gerously' sick,  are  desirous  to  be  partakers  of  the  holy  Sacrament, 
upon  pain  of  suspension  for  the  first  ofience,  and  excommunica- 
tion 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,  &c."  Thus  considerable  limitation  is  indicated  witli 
respect  to  private  celebrations  of  the  Holy  Communion ;  and  it 
is  very  desirable  that  this  limitation  should  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  from  dishonour 
towards  so  holy  a  Sacrament. 

To  guard  against  it  as  much  as  possible,  care  should  be  used 
to  CHrry  out  the  spirit  of  the  Rubric,  by  having  "  a  convenient 
place  "  and  "  all  things  necessary  "  for  ministering  the  Commu- 
nion. The  proper  vestments  should  be  worn  by  the  Priest : 
proper  vessels  should  be  provided  for  the  celebration;  and  fine 
linen  cloths  should  also  bo  taken  by  him  to  be  used  as  at  the 
altar  in  the  church. 

^  At  the  time  of  the  distribution,  .^c.]     The  object  of  this 


TTIE  COMMUNION  OF  THE  SICK. 


291 


them  thai  are  appointed  to  communicate 
Kith  the  side,  and  last  of  all  to  the  side 
person. 

f  But  if  a  man,  either  ly  reason  of  extremity 
of  sicTcness,  or  for  want  of  warning  in  due 
time  to  the  Curate,  or  for  lacJc  of  company 
to  receive  with  him,  or  by  any  other  just 
impediment,  do  not  receive  the  Sacrament 
of  Chrisfs  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  redemp- 
tion, earnestly  remembering  the  benefits  he 
hath  thereby,  and  giving  him  hearty  thanls 
therefore,  he  doth  eat  and  drink  the  body 
and  blood  of  our  Saviour  Christ  prof  lably 
to  his  soul's  health,  although  he  do  not  re- 
ceive the  Sacrament  with  his  mouth. 

*i  When  the  sick  person  is  visited,  and  receiveth 
the  holy  Communion  all  at  one  time,  then 
the  Priest,  for  more  expedition,  shall  cut 
off  the  form  of  the  Visitation  at  the  Psalm 
[In  thee,  O  Lord,  have  I  put  my  trust]  and 
go  straight  to  the  Communion. 


^  Deinde  coynmunicetur  infirmns  nisi prius  com-  Salisbury  Use. 

municatus  fuerit :  et  nisi  de  vomit u  vel  alia     ^^^^  ^^  Extrem. 

irreverentia  2^fobabiliter   timeatur  :  in   quo       Unci.] 

casii  dicat  sacerdos  infirmo. 
Frater,  in  hoc  casu  sufficit  tibi   vera  fides,  et 

bona  voluntas  :  tantum  crede,  et  mandncasli. 


Rubric  wna  prohably  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-communicants  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  partaken  of  by  the  sick  man  or 
the  Priest,  it  may  be  consumed  in  the  fire.  "  Sed  hoe  quod 
reliquum  est  de  caruibus  et  panibus  in  igne  incendi  pra3cepit. 
Quod  nunc  vidimus  etiam  sensibiliter  in  ecclesia  fieri,  ignique 
tradi  quajcunque  remanere  contigerit  inconsumpta."  [Hesych. 
in  Leo.  lib.  ii.J 

T  But  if  a  man,  either  by  reason,  ij-c]  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  p.artaker.  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  of  due 
understanding  of  the  Sacrament,  carelessness  about  receiving  it, 
cannot  bo  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  Manual  a  direction  is  given  as  to  those  who  are 
not  to  receive  the  Holy  Communion, — 

"  Dum  vomet  infirmus,  non  debet  sumere  corpiis, 
Christi  nisi  credit ;  credendo  fideliter  egit ; 
Ebrius,  insanus,  erroneus,  et  male  credens, 
Et  pueri,  corpus  Christi  non  suscipiant  hi ; 
Non  nisi  mense  semel,  aUquis  communicet  seger." 

In  the  Sarum  Manual  provision  is  made  for  Spiritual  Commu- 
nion in  cases  where  actual  reception  of  the  elements  is  impossible. 
The  subject  is  touched  on  in  a  very  reverential  spirit  in  the  Peni- 
tential of  Ecgbert,  Archbishop  of  York,  a  work  dating  from  the 
eighth  century, — "  Si  homini  alicui  eucharistia  denegata  sit,  et 
ipse  interea  moriatur,  de  his  rebus  nihil  aliud  conjicere  pos- 
Bumus,  nisi  quod  ad  judicium  Del  pertincat,  quoniam  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  tliat  "  if  he  truly  repent  him 
of  his  sius,  and  stedfastly  believe  that  Jesus  Christ  Imlli  sutl'ercd 

Pp 


death  upon  the  cross  for  him,  and  shed  His  blood  for  his  redemp- 
tion, earnestly  remembering  the  benefits  he  hath  thereby,  and 
giving  Him  hearty  thanks  therefore,  he  doth  eiit  and  drink  the 
body  and  blood  of  our  Saviour  Clu-ist  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  suflered  for  his  sake ;  how  He  left  the  glory  that  He 
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  lay  His  head ;  how  for 
us  He  died  and  for  us  rose  again  and  ascended  into  heaven,  where 
He  ever  liveth  to  make  intercession  for  His  people.  He  should 
bid  the  sufferer  meditate  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  sufi'cring  most  intense,  of  luuuiliation 
most  abject.  He  should  bid  him  see  in  Jesus,  the  Way,  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  sius  of  the  whole  world  once  ottered  by  Christ  on  the  cross 
for  our  redemption.  He  should  lead  him  to  plead  that  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  blessing,  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  himself,  his  soul  and  body, 
to  be  a  reasonable,  holy,  and  lively  s.acrifice  unto  God,  beseeching 
the  Lord  that  neither  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  who  accepts  the 
earnest  wish  and  longing  where  the  power  actually  to  Communi- 
cate is  wanting.  Thus  instructed,  the  sick  man  may  receive  in 
his  soul  the  comforts  and  strength  to  be  derived  from  the  blessed 
Communion  of  his  Saviour's  body  and  blood,  though  from  soma 
just  impediment  he  is  prevented  from  actually  eating  that  Bread 
and  drinking  that  Cup.  And,  if  possible,  his  intentions  should  bo 
directed  towards  the  Holy  Sacrament  at  the  very  time  of  its 
celebration  in  church. 


202 


THE  COMMUNION  OF  THE  SICK. 


%  In  the  time  of  the  plague,  sweat,  or  such  other 
UJce  contagious  times  of  sickness  or  diseases, 
when  none  of  the  Parish  or  neighbours  can 
he  gotten  to  communicate  vnth  the  sick  in 
their  houses,  Jor  fear  of  tlie  infection,  upon 
special  request  of  the  diseased,  the  Minister 
mag  onlg  communicate  with  him. 


In  the  time  of  the  plague^  This  rubric  shows  that  in  certain 
cases  it  is  plainly  the  duty  of  a  Parish  Priest  to  risit  persons 
suffering  from  infectious  diseases.  It  is  evident  fi'om  the  paren- 
thesis in  the  67th  Canon,  which  directs  the  minister  to  resort  to 
the  sick  person  "  (if  the  disease  be  not  known,  or  probably  sus- 
pected to  be  infectious),"  that  some  discretion  is  allowed  in  visit- 
ing such  cases. 

There  are  circumstances  in  which  nothing  should  prevent  a 
parish  priest  visiting  even  where  the  risk  of  infection  is  strongest. 
If  he  be  called  upon  to  baptize  a  dying  child,  or  he  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  any  danger;  especially  if  the  infected  person  express  a 
hearty  desire  for  the  Holy  Communion,  the  Minister  must  go 
without  any  hesitation  or  attempt  to  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.  "Wliere  it  may  be  perfectly  allowable  for  others  to  shrink 
and  hold  back,  as  in  the  case  of  the  diseases  mentioned  in  the 
rubric,  and  in  sicknesses  of  similar  malignity,  a  clergyman  has 
no  right  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  the 
"  Directorium  Pastorale,"  second  edition,  p.  221. 

Some  Mules  for  avoiding  Infection. 

1.  Avoid  visiting  dangerous  cases  of  illness  with  the  stomach 
in  a  very  empty  condition,  or  with  the  lungs  exhausted  by  run- 
ning or  quick  ascent  of  stairs.  Calmness  is  a  great  safeguard. 
It  is  better  to  take  a  biscuit  and  glass  of  wine  before  starting 
to  visit  very  extreme  cases  of  infectious  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  inhale  the  breath  of  the  imtieut. 

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.  You  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  f\>mily,  although  they  must  abide  by  the 
risks  which  belong  to  your  caUing,  they  have  a  claim  upon  you 
for  the  use  of  all  lawful  precautions  in  making  that  risk  as  small 
as  possible. 


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  snch  precautions  as  these,  clergymen  may  visit  infoc* 
tious  cases  with  at  least  as  much  security  as  medical  men. 

[The  ancient  English  form  of  exhortation  given  in  the  note  on 
the  "  Profession  of  Faith,"  a  few  pages  back,  appears  to  belong  to 
a  tj-pe  commonly  used  in  the  Middle  Ages.  Mr.  Maskell's  form 
is  taken  from  a  MS.  in  St.  John's  College  Library,  Oxford  ;  the 
following  is  from  a  MS.  in  the  Bodleian  [Eawlinson,  c.  587,  ff. 
53,  5-t.]  In  the  same  collection  [Kawlinson,  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  communicetur  infirmus  et  ante  unccionem  : — 

"  Brother,  be  ye  gladde  y'  ye  shall  dye  in  Chrysten  beleve  ? 
Se.  Ye,  syr. 

"Knowe  ye  well  y'  ye  have  not  so  well  lyved  as  ye  shulde  ? 
Te,  syr. 

"  Haue  ye  wiUe  to  amende  yow  if  ye  had  space  to  ly ve  ?  Ye, 
syr. 

"  Beleve  ye  that  o''  Lorde  Christ  Jbu  goddys  soon  of  heaven 
was  born  of  the  blessyd  vyrgyne  ou'  ladie  saynt  Mary  ?     Y^e,  syr 

"  Beleve  ye  that  our  Lorde  Christ  Jhu  dyed  vpon  the  crosse  to 
bye  mans  sowle  upo  the  good  ffrydaie  ?     Ye,  syr. 

"  Thaucke  ye  him  entierly  therof  ?     Ye,  syr. 

"  Beleve  ye  y'  ye  may  not  be  saved  but  by  his  precioos  death  ? 
Ye,  syr. 

"Tunc  dicat  sacerdos. 

"  Tlierfor,  Brother,  while  yo''  sowle  is  in  yo''  hodye,  thancke  ye 
god  of  his  death,  and  haue  ye  hole  trustc,  to  be  saved,  through 
his  precyouse  death,  and  thyncke  ye  on  non  other  worldely  goode, 
but  onely  in  Christe  Jhus  deathe,  and  on  his  pytefuU  piissyon, 
and  saye  after  me.  My  swete  Lorde  Christ  Jhu,  I  put  thy  precyous 
passion  betwene  the  and  my  evill  werke  and  betwene  me  and  thy 
wrathe. 

"  Et  dicat  infirmus  ter. 

"  In  manns  tnas  Domine,  etc.     Vel  sic  : — 

"  Lorde  Clirist  Jhu,  in  to  thy  handes  I  betake  my  sowle  and 
as  thow  boughtest  me,  hodye  and  soule  I  betake  to  the." 

The  beautiful  words,  "  I  put  Thy  precious  passion,"  &c.,  are 
taken  from  St.  Anselm ;  unless  indeed  the  reverse  be  the  case, 
and  St.  Anselm  quoted  them  from  a  foim  familiar  in  his  time.] 


293 


THE  ORDER  FOR 


THE  BURIAL  OF  THE  DEAD. 


%  Sere  is  to  be  noted,  that  the  Office  ensuing  is 
not  to  he  used  for  any  that  die  unbaptlzedi 
or  exconvtmmicate,  or  have  laid  violent  hands 
upon  themselves. 


Caliabury  Use 

INHUMATIO  DEFUNCT!. 


THE  BURIAL  OFHCE. 

A  question  not  niitVeqnently  arises,  whether  this  Office  must 
necessarily  be  used  over  all  persous  buried  in  consecrated  gi'ound, 
provided  they  do  not  belong  to  one  of  the  three  classes  mentioned 
in  the  tirst  rubric.  There  are  (1)  cases  in  which  clergymen  would 
rather  avoid  saying  the  Service  over  ill  living  and  ill  dying  pa- 
rishioners, 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  de- 
ceased. The  only  law  of  the  Church  on  the  subject,  besides  the 
rubric,  is  the  following  : — 

"  Canox  68. 

"  Ministers  not  to  refuse  to  Christen  or  Bury. 

"  No  Minister  shall  refuse  or  delay  to  christen  any  child  accord- 
ing to  the  form  of  the  Book  of  Common  Prayer,  that  is  brought 
to  the  Church  to  him  upon  Sundays  or  Holy  Days  to  be  chris- 
tened, or  to  bury  any  corpse  that  is  brought  to  the  Church  or 
Church-yard,  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  ex- 
communicated majori  excommniucatione,  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  1608  thus  imposes  a  penalty  on  the  Clergyman 
for  refusing  to  bury  any  person  not  excommunicated  j  does  not 
impose  it  for  delay  unaccompanied  by  refusal ;  and  says  nothing 
about  omission  by  mutual  consent  of  the  clergyman  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 
Bum  and  later  writors.  But,  until  recent  times,  many  persons 
were  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  NicoU  says  [Kempe  v. 
Wickes],  "  Our  Church  knows  no  such  indecency  as  putting  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  (fclo  de  se)  shall  be  buried  there  without  service,  and 
which  seems  to  be  in  accordance  with  the  practice  indicated  by 
the  tirst  rubric,  in  which  there  is  no  prohibition  of  burial  in  con- 
secrated ground. 

An  Act  of  Parliament  [5  Geo.  IV.  c.  25]  empowers  the  Irish 
clergy  to  omit  the  Service  in  certain  cases  other  than  those  de- 


fined by  the  rubric,  and  the  preamble  assumes  that  the  clergy  are 
bound  to  use  it  in  every  case  which  is  not  excepted  by  the  statute 
or  the  rubric.  The  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  de- 
finition is  contained  in  an  opinion  given  by  Dr.  Lusbington  on 
Sept.  7th,  1835,  in  which  he  says,  "  I  think  when  the  friends  of 
the  deceased  apply  to  the  clergyman  to  abstain  from  performing 
the  funeral  Service,  on  the  ground  that  the  deceased  when  alive 
was  a  dissenter,  tlio  clergyman  may  comply  with  such  request '." 
In  Lancashire,  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  thought  it  their  duty  to  say  the 
Service,  in  the  face  of  a  strong  protest  against  its  use  on  the  part 
of  the  relatives. 

There  are  cases  of  notorious  wickedness  or  infidelity,  in  wliicb 
it  might  be  the  painful  duty  of  the  clergyman  to  refuse,  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  them  before- 
hand. Should  it  be  impossible  to  obtain  such  an  assent,  therfl 
are  few  clergymen  who  would  not  be  prepared  to  abide  the  con- 
sequences. But  in  the  majority  of  cases,  even  where  the  life  h:is 
been  notoriously  evil,  there  is  still  room  for  the  charitable  hope 
that  the  sinner  has  not  been  utterly  forsaken  by  God's  mercy  in 
his  death. 

not  to  he  used  for  any  that  die  unhapiized']  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 
should  bo  administered  to  a  living  person,  of  whom  it  is  uncer- 
tain whether  or  not  he  has  been  baptized  previously,  in  the  case 
of  deceased  persons,  in  a  Christian  country,  their  baptism  is  to  hi 
taken  for  granted  unless  there  is  proof  to  the  contrary.  Tli* 
Archbishop  of  Canterbury  has  lately  written,  "  that  the  Service 
of  the  Church  of  England  for  the  burial  of  the  dead  is  intended 
for  those  wlio  have  been  made  members  of  the  Church  of  Clirist 
by  Baptism,  and  that  to  use  that  Service  over  the  unbaptized 
would  be  an  anomalous  and  irregular  proceeding  on  the  part  of  a 
minister  of  the  Church  of  England-."  A  strict  obsen'ance  of 
the  rubric  tends  very  much  to  impress  upon  parents  the  necessity 
of  Holy  Baptism  for  their  children. 

or  excommunicate~\  The  ruljric  of  1661  is  to  be  interpreted  in 
accord.ance  with  the  Canon  of  1603 :  and  hence  a  person  "  excom- 
municate" must  mean  one  "denounced,  excommunicated  majori 
excommunicatione,  for  some  grievous  and  notorious  crime,  and  no 


'  British  Magazine,  viii.  5G9. 

'  Letter  to  a  Unitarian  preacher  at  Tenterden. 


May  20,  18C5. 


291. 


THE  ORDER  FOR  THE  BITRIAL  OF  THE  DEAD. 


H  The  Fiiest  and  Clerls  meeting  the  Corpse  at 
the  enfrajice  of  the  Church-i/ard,  and  going 
before  it,  either  into  the  Church,  or  towards 
the  Grave,  shall  sag,  or  sing, 


nmn  able  to  testify  of  his  repentance."  A  formul  absolution  be- 
fore dcatb  by  tile  authority  which  has  passed  the  sentence  of 
excommunication  is  not,  therefore,  of  absolute  necessity  to  admit 
the  use  of  the  OtBce ;  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 
shown  to  have  taken  place.  While  discipline  is  so  little  exercised 
as  at  present,  there  is  seldom  any  occasion  for  taking  this  part  of 
the  rubric  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  some- 
times become  necessary  to  decide  whether  this  charity  of  the 
Church  could  he  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  pronounced  '. 

or  have  laid  violent  hands  vpon  themselves^  Suicides  are 
divided  by  the  common  law  of  the  land  into  two  classes,  those 
who  liave  committed  felony  by  a  wilful  murder  of  themselves, 
and  those  who  have  killed  themselves  while  in  a  state  of  insanity. 
'riie  first  are  held  fully  responsible  for  the  consequences  of  their 
net ;  their  property  being  forfeited  to  the  Crown,  and  their 
bodies  ordered  to  be  buried  in  a  churchyard  or  cemetery  without 
any  religions  rite,  and  between  the  hours  of  nine  and  twelve  at 
night.  The  second  are  considered  to  be  in  no  degree  responsible 
for  their  act,  and  the  law  does  not  impose  any  penal  consequences 
upon  it. 

Such  a  distinction  docs  not  seem  to  be  contemplated  by  the 
rubric,  which  speaks  inclusively  of  all  "  who  have  laid  violent 
hands  upon  themselves."  Yet  Christian  charity  requires  that 
some  distinction  should  be  made,  and  such  a  distinction  was  im- 
plied, at  least,  by  the  ancient  canons  on  the  subject.  Tlius  the 
council  of  Bracara,  or  Braga  in  Spain  [a.d.  563],  enjoins,  "Con- 
cerning those  who  bg  any  faidl  inflict  death  on  themselves,  let 
there  be  no  commemoration  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 
npon  themselves,  shall  not  have  a  memorial  made  of  them  in  the 
Oblation,  nor  shall  their  bodies  be  carried  with  Psalms  to  burial." 
This  canon  was  adopted  among  the  excerpts  of  Egbert,  in  a.d. 
740,  and  is  substantially  repeated  among  some  Penitential 
Canons  of  the  Church  of  England  in  A.D.  963,  and  indicates  the 
general  principle  of  the  canon  law  on  the  subject.  This  prin- 
ciple certainly  indicates,  that  a  distinction  should  be  made 
between  tliose  who  "  by  any  fault "  cause  their  own  deaths,  and 
those  who  do  so  when  they  arc  so  far  deprived  of  reason  as  not  to 
be  responsible  in  the  sense  of  doing  it  by  "  any  fault,"  wilfully 
and  consciously.  And  the  rubric  being  thus  to  be  interpreted  by 
a  law  of  charity,  the  responsibility  of  deciding  in  what  cases 
exceptions  shidl  be  made  to  its  injunction  is,  liy  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  writers  have  laid  it  down  that  the  verdict  of  the 
Coroner's  jury  relieves  the  clergymau  from  this  responsibility, 
and  that  if  that  verdict  is  "  Temporary  Insanity  "  he  is  bound  to 
disregard  the  fact  that  the  deceased  person  has  laid  violent 
hands  upon  himself ».     But  to  adopt  such  a  rule  is  to  throw  up 


1  Sentence  of  excommunication  was  ver>'  frequently  pronounced  in  the 
ICtti  and  l?lli  centuries;  and  there  are  entries  in  Parish  Registers  of  those 
vfho  have  died  and  been  buried  as  excommunicates.  Lord  George  Gordon 
was  excommunicated  towards  the  end  of  tlie  last  century. 

»  It  may  be  as  well  to  state,  that  the  "Coroner's  Warrant "  for  the  burial 
of  a  body  over  which  an  inquest  has  been  called,  is  simply  a  discharge  of  the 
body  from  the  custody  of  the  Crown.  •  «  ordinary  cases  it  is  unconditional, 
«nd  imposes  no  obligation  of  any  kind  ai  to  interment.  In  a  case  of /tfu  de 
it  it  orders  burial  in  the  manner  stated  abov« 


the  discipline  of  the  Church  and  to  place  it  in  the  hands  of  a 
secular  tribunal ;  one,  moreover,  which  is  apt  to  be  influenced  by 
secondary  motives  and  feelings  in  this  particular  matter  which 
are  quite  irrespective  of  the  religions  question.  If  the  same  jury 
were  to  be  asked,  quite  independently  of  the  question  of  for- 
feiture, whether  the  suicide  was  a  person  over  whom  thoy  them- 
selves could  pronounce  the  words  of  the  Bm'ial  Service,  the  reply 
would  often  be  in  the  negative,  and  that  the  verdict  of  Temporary 
Insanity  was  one  of  charity  towards  the  living  rather  than  ol 
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  adding  to  their  suflerings.  Tlie  question  of  the  ver- 
dict is,  therefore,  legally  and  morally  distinct  from  that  of  the 
rubric ;  and  though  the  two  are  analogous,  yet  they  must  be 
judged  by  separate  persons  and  by  separate  standards.  The 
jury  are  the  deputies  of  the  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  blessings  of  the 
Church  can  rightly  be  dispensed  in  the  case  of  one  who  has 
taken  away  life  contrary  to  the  law  of  God. 

In  coming  to  this  decision  the  verdict  of  the  jury  should  have 
respectful  attention,  though  it  is  not  to  be  considered  as  an 
invariable  law  for  the  clergyman.  It  is  not  often,  perhaps,  that 
any  circumstances  within  his  own  knowledge  will  compel  him  to 
act  in  a  way  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  knowledge,  which  make  it  plain 
that  there  was  no  such  insanity  as  to  deprive  the  suicide  of  ordi- 
nary moral  responsibility,  then  he  is  to  remember  (1)  that  he  is  a 
"steward  of  the  mysteries  of  God,"  who  has  no  right  to  mis- 
apply the  blessings  given  him  to  dispense ;  and  (2)  that  th? 
scandal,  and  encouragement  to  suicide,  which  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  this  case,  as  in 
the  previous  one  of  excommunication,  a  solemn  explanation  of  the 
painful  necessity  might  often  win  the  sorrowful  acquiesceace  of 
conscientious  survivors. 

either  into  the  Church,  or  towards  the  Grave']  Tliis  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  sag,  or  sing]  The  first  of  these  beautiful  processional 
Anthems  is  traceable  to  the  ancient  Inhumatio  Defuncti,  and 
was  also  a  Compline  Antiphon  "  in  agenda  Mortuorum  "  in  the 
Antiphonarius  of  St.  Gregory.  The  second  was  used  in  the 
TlgilicB  Mortuorum  or  Dirge  of  the  Sarum  rite.  In  Marbccke's 
Common  Prayer  Noted,  they  are  arranged  as  Responses  and  Ver- 
sicles,  the  divisions  being  made  where  the  musical  points  stand, 
in  the  text  above.  The  Kesponse  is  also  commenced  again,  with 
an  "  &c.,"  after  the  Versicle,  from  which  it  woiUd  appear  that  it 
should  be  repeated  by  the  Choir.  The  second  was  thus  arranged 
in  the  Primer  of  the  fourteenth  century. 

I^.  I  bileeue  that  myn  ajenbiere  lyuetli  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  yjm 
ben  to  se. 

ly.  And  in  my  fleishe  I  shal  se  god  my  Sauyour. 


THE  ORDER  FOR  THE  BURIAL  OF  THE  DEAD. 


295 


John  xi.  25,  26. 


Job  xix.  25 — 
27. 

Cf.  Chrys.  in 
1  Thess.  iv.  13 


1  Tim.  vi.  7. 
■7o6  i.  21. 


I 


AM  tlie  resurrection  and  the  life, 
saith  the  Lord  :  he  that  believeth 
in  me,  though  he  were  dead,  yet  shall 
he  live  »  And  whosoever  liveth  and  be- 
lieveth 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  bodj', 
yet  in  my  tiesh  shall  I  see  God  »  whom 
I  shall  see  for  myself,  and  mine  eyes 
shall  behold,  and  not  another. 


w 


Printed  at  length 
in  the  Sealed 
Books. 


A. 


'E  brought  nothing  into  this 
world,  and  it  is  certain  we  can 
carry  nothing  out  t  The  Lord  gave, 
and  the  Lord  hath  taken  away ;  blessed 
be  the  Name  of  the  Lord. 

1  After  they  are  come  into  the  Church,  shall  be 
read  one  or  both  of  these  Psaltns  following. 

[DLri  ciisfodiam.     Psalm  xxxix. 

Domine,  refugium.     Psalm  xc] 

%  Then  shall  folloio  the  Lesson  taken  out  of  the 
fifteenth  Chapter  of  the  former  Epistle  of 
Saint  Paul  to  the  Corinthians.     , 


E 


GO    sum  resurreetio  et  vita:  Salisbury  use. 

Avt.  to  Bene- 

qui  credit  in  me,  etiamsi  mor-     f  <■'!";  "' "" 
tuus  fuerit,  vivet :  et  omnis  qui  vivit 
et  credit  in  me,  non  morietur  in  jeter- 
num. 
R.  /^REDO  quod  Redemptor  mens  Salisbury  Use. 

■  ^       ^  ...  Vigils  oj  the 

\J  vivit :  et  in  novissimo  die  de  '>'"<'■ 
terra  surrecturus  sum  :  Et  in  carne 
mea  videbo  Deum  Salvatorem  meum. 
y.  Quem  \'isurus  sum  ego  ipse  et 
non  alius :  et  oculi  mei  conspecturi 
sunt.  Et  in  carne  mea  videbo  Deum 
Salvatorem  meur^ 


these  Psalms  foUowiiig~\  In  the  ancient  Burial  Office  of  the 
Church  of  England  a  number  of  psalms.  Hi.  25. 118.  42.  132. 
139.  143,  149,  150,  together  with  the  seven  penitential  Psalms, 
or,  instead  of  them  ["  vel  saltern  Psalmum  "],  the  De  Profundis, 
Psalm  130.  It  may  be  doubted  whether  all  these  psalms  were 
used  at  every  burial.  In  the  Prayer  Book  of  1549,  after  the 
two  prayers  which  followed  the  placing  of  the  corpse  in  the 
grave,  came  this  rubric,  "  T  These  Psalms,  with  other  suffrages 
following,  are  to  be  said  in  the  Church,  either  before  or  after  the 
burial  of  the  corpse  :"  the  Psalms  being  116.  139.  146.  At  the 
Holy  Communion,  Psalm  42,  "  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  1661, 
nor  did  the  Introit  appear  in  the  Latin  Office  for  the  celebration 
of  the  Holy  Commuuion  at  funerals.  They  appear  to  have  been 
omitted  in  deference  to  the  scruples  of  Bucer,  who  objected  to 
prayers  for  the  dead  [Cosin  v.  498].  At  the  last  revision,  in 
1661,  the  Psalms  32  and  90  were  inserted,  and  thus  the  Office 
regained  its  ancient  and  primitive  character. 

Then  shall  folloio  the  LessonT^  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.  In  the 
Lectionary  of  St.  Jerome'  there  are  nine  lections,  "In  Agenda 
Mortuorum,"  and  four  of  these  are  represented  in  the  English 
Prayer  Book,  if  we  include  the  Epistle  and  Gospel  which  are 
directed  by  the  Book  of  1549  and  the  Latin  Office  of  1560. 
The  following  columns  show  how  these  portions  of  Scripture 
have  been  handed  down  to  our  Burial  Office  from  the  primitive 
Church : — 


St.  Jerome^s  Lec- 
tionary. 
2  Mace.  xii.  43. 

I  Thess.  iv.  13. 


Salisbury  Use. 

Anniversary      and 
Trental  Epistle. 
Funeral  Epistle. 


Pooh  of  Common 
Prayer. 


Funerid  Epistle. 


^  For  an  account  of  the  Comes  Hieronj-mi,  see  page  70. 


1  Cor.  XV.  49. 

Alternate       Daily 
Epistle. 

Funeral  Lesson. 

Ezek.  x.\xvii.  1. 

Eev.  xiv.  13. 

Alternate       Daily 
Epistle. 

Funeral  Anthem. 

John  V.  21 

Thursday,  Funeral 

Funeral  Gospel 

Gospel. 

[1560]. 

„     vi.  37. 

Tuesday,    Funeral 
Gospel. 

Funeral  Gospel. 

„     vi.  51. 

Friday,       Funeral 
Gospel. 

„     xi.  24. 

Sunday  and  Mon- 
day,        Funeral 
Gospel. 

There  is  no  part 

if  the  New  Testame 

it  which  so  compre- 

hensively  sets  forth  t 

lie  doctrine  that  our 

Lord's  Incarnation  is 

the  source  of  all  spirit 

ual  life,  and  therefore 

the  source  of  eternal 

Ufe,  as  the  chapter  no 

w  read  for  the  Lesson 

§   The  Holy  Communion. 

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. 

In  primitive  times  the  departure  of  the  soul  and  the  burial  of 
the  body  were  ever  associated  with  the  Holy  Eucharist :  and  the 
celebration  of  it  at  the  burial  of  martyrs,  and  at  their  tombs  on 
the  anniversary  day  of  their  death,  appears  to  have  been  the 
origin  of  saints'  days  2.  When  Jlonica,  the  mother  of  St. 
Augustine,  saw  that  her  death  was  at  hand  in  a  strange  country, 
Navigius,  her  other  son,  expressed  a  wish  that  she  might  die  in 
her  own  land;  but  her  one  care  was  that  she  might  remain,  body 
as  well  as  soul,  in  the  Communion  of  Saints.  "  Lay  this  body 
anywhere,"  said  she  j  "  let  not  the  care  for  that  any  way  disquiet 


2  TertuU.  de  Coron.  iii.  Ibid,  de  Monogam.  x.  Cypr.  Ep.  xixiv.  xxxvii. 
Ivii.  Ixvi.  Aug..  Enchiiid.  ex.  Posidonius,  Vita  S.  Au(r.  xiii.  Ambrose, 
de  Obitu  Valentin. 


ay(5 


THE  ORDER  FOR  THE  BURIAL  OF  THE  DEAD. 


^  When  ihcy  come  io  Ike  Grace,  u-hile  the 
Corpse  is  made  ready  to  be  laid  into  the 
earth,  the  Friest  shall  say,  or  the  Priest 
and  Clerks  shall  siny  ; 


you  ;  this  only  I  request,  that  you  would  romeraher  nie  at  the  altar 
of  the  Lord,  wherever  you  be."  Afterwards  St.  Augustine  writes, 
"  And,  behold,  the  corpse  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  Tliee,  when  the  Sacrifice  of 
our  Ransom  was  oU'ered  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  hy 
the  ancient  Sacramentaries  of  the  Primitive  Church,  in  which 
there  are  Collects  and  Prefaces  for  the  celebration  of  the  Holy 
Communion,  "  In  die  dcpositionis  defuncti "  [Menard's  Sacr. 
Greg.  231],  and  from  the  Lectiouary  of  St.  Jerome,  in  which  are 
Gospels  and  Epistles  for  the  same  occasion.  In  the  Medieval 
Church  of  England  the  same  custom  was  observed,  the  burial  of 
the  dead  being  always  either  associated  with  the  Holy  Com- 
munion at  the  time  or  within  a  few  days. 

The  Prayer  Book  of  1549  provided  for  a  continuance  of  this 
primitive  custom  b}'  placing  at  the  end  of  the  Burial  Service  an 
Introit,  Collect,  Epistle,  and  Gospel,  arranged  in  the  same  order 
as  those  for  Sundays  and  other  Holy-Days,  and  headed  "The 
Celebration  of  the  Holy  Communion  when  there  is  a  Burial  of 
the  Dead."  The  Introit  was  that  which  was  previously  in  use, 
the  42nd  Psalm,  "Like  as  the  hart  desireth  the  water  brooks:" 
the  Collect,  that  which  is  printed  in  the  right-hand  column 
beyond;  and  the  Epistle  and  Gospel,  those  which  have  been 
noticed  in  the  preceding  note  as  coming  down  from  the  time  of 
St.  Jerome.  When  the  Introits  were  removed  from  the  Prayer 
Book,  this  one  was  removed  among  them,  and  the  Gospel  and 
Epistle  ceased  to  he  indicated  in  the  English  Praj-er  Book. 
Thus  the  Collect  alone  remained,  which  was  printed  (as  it  had 
been  previously)  at  the  end  of  the  Burial  Office.  In  1661  the 
Apostolic  Benediction  was  added,  and  thus  the  Collect  has  come 
to  appear  as  if  it  was  part  of  that  Office  on  all  occasions,  instead 
of  being  intended  only  for  those  on  which  there  is  a  celebration. 
In  the  Latin  Prayer  Book  of  1560,  the  old  title  was  translated 
with  an  addition : — "  Celebratio  coenje  Domini,  in  funebribus,  si 
amici  et  vicini  defuncti  communicare  velint,"  and  so  were  the 
Epistle  and  tv.o  Gospels,  the  alternative  one  being  John  xxv. 
24^29.  The  Puritans  were  extremely  averse  to  any  service  at 
the  burial  of  the  dead  ^,  and  wished  to  restrict  the  ceremonies  to 
exhortation  and  pi'eaching  only.  They  objected  to  the  Psalms, 
and  these  were  given  up  till  1661 ;  but  as  they  had  a  jjcculiar 
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  a.ssociated  hy  them  with  the  Roman 
doctrine  of  purgatory.  Thus  the  practice  was  much  discouraged. 
When  the  Psalms  were  again  printed  in  the  Office,  after  a 
himdred  years'  suppression,  the  Gospel  and  Epistle  were  not ; 
and  the  funeral  Communion  had  ahnost  passed  out  of  memory 
in  the  iirst  half  of  this  century,  the  only  relic  of  it  being  the 
funeral  ofl'ertory,  which  still  retained  its  hold  upon  the  Church  in 
Wales.  But  even  this  was  deprived  of  its  primitive  character  by 
being  appropriated  for  fees  by  the  clergyman,  clerk,  and  sexton. 

There  arc,  however,  sound  reasons  why  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  beseechuig  Thee  to  grant  that  by 


'  Aug.  Conf.  ix.  11,  12. 

*  "  Tliey  would  have  no  minister  to  burj'  their  dead,  but  the  corpse  to  be 
brought  to  the  grave  and  there  put  in  liy  the  clerk,  or  some  other  honest 
neighbour,  and  so  back  again  without  any  more  ado."— Cosin,  Works,  v.  168. 
See  •Iso  Hooker,  Eccl.  Polit.,  V.  Ixxv.  I.  4 


the  merits  and  death  of  Thy  Son  .lesus  Christ  and  through  faith 
in  His  blood,  we  and  all  Thy  whole  Church  may  obtain  remis- 
sion of  our  sins  and  all  other  benefits  of  His  passion,"  is  one 
which  includes  the  departed  members  of  Christ's  whole  Cliurch, 
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  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 '."  At 
no  time  could  this  benefit  be  so  appropriately  sought,  a.i  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  special  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.  By  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  strengthen- 
ing of  their  faith  they  may  hope  to  see,  even  in  the  burial  of 
their  loved  ones,  the  promise  of  a  better  resurrection  when  that 
which  has  borne  the  image  of  the  earthly  shall  also  bear  the 
image  of  the  Heavenly,  when  death  shall  be  swallowed  up  in 
victory,  and  when  God  shall  wipe  away  all  tears  from  their  eyes 
in  the  joy  of  a  re-union  before  His  Presence. 

In  the  absence  of  any  rubrical  direction  respecting  the  cele- 
bration of  the  Holy  Communion  at  funerals,  it  seems  desirable  to 
follow  the  course  pointed  out  by  the  Office  for  the  Communion 
of  the  Sick,  beginning  the  service  with  the  Collect,  and  sub- 
stituting that  proper  to  the  Office  for  that  of  the  day.  If  an 
Introit  is  used,  none  can  be  more  appropriate  than  the  42nd 
Psalm,  which  has  been  used  at  funerals  for  ages.  The  proper 
Epistle  and  Gospel  are  1  Thess.  iv.  13 — 18,  and  John  vi.  37 
—40. 

When  they  come  io  the  Grave']  Bishop  Cosin  altered  this 
rubric  as  follows : — "  *S,  If  there  be  any  Divine  Service  to  be 
read,  or  Sermon  to  be  made  at  this  time,  the  Corpse  shall  hi- 
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,"  &c.  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  Queeu 
Elizabeth.  Sermons  at  funerals  were  also  common  in  the  six- 
teenth and  seventeenth  centuries;  and  a  very  excellent  "  Sermon 
at  huriengcs"  is  provideil  at  the  end  of  Taverner's  Postils, 
printed  i.D.  1540. 

Clerks  shall  sitiy']  This  expression  here  and  in  the  preceding 
rubric  recognizes  the  presence  of  a  choir  as  a  matter  of  course ; 
but  their  absence  is  provided  for  by  the  alternative  direction  for 
the  Priest  to  say  the  Anthem  alone. 


'  Cosin's  Notes,  Werks,  v.  352. 

<  It  is  right  to  add,  however,  that  at  St.  Paul's  Cathedral  the  Burial  Office 
has  been  sometimes  amalgamated  with  Evensong,  the  proper  Pbalmi  aud 
Lesson  being  substituted  for  those  of  the  day. 


THE  ORDER  FOR  THE  BURIAL  OF  THE  DEAD. 


297 


/»i  xiv.  1.  2. 
Ps.  ciii   15,  IS. 
I  Cliron.  xxix.  15. 


AN  that  is  bom  of  a  woman 
hath  but  a  short  time  to  live, 
and  is  full  of  misery.  He  cometh  up, 
and  is  cut  down,  like  a  flower;  he 
fleeth  as  it  were  a  shadow,  and  never 
continueth  in  one  stay. 
ProT.  xxvii.  I.  In  the  midst  of  life  we  are  in  death  : 

2Kingsxx.i-3.  of  whom  may  we  seek  for  succour,  but 
of  thee,  O  Lord,  who  for  our  sins  art 
justly  displeased  ? 

Yet,  O  Lord  God  most  holy,  O  Lord 
most  mighty,  O  holy  and  most  merci- 
ful Saviour,  deliver  us  not  into  the 
bitter  pains  of  eternal  death. 

Thou  kuowest,  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. 


ExoJ.  XV.  11. 
Ps.  Ixxxix.  6 — 
lia.  xxxiii.  14. 


Ps.  xxxviii.  9. 
1  Pet.  iii.  12. 
Joelii.  17. 
Ps.  cxvi.  3,  4. 

xxiil-  4. 
Acts  vii.  59,  60. 


H 


Nunc  Diniittia. 


OMO   natus    de    muliere    brevi  saiishury  use. 

In  the  Dirye, 

vivens  tempore  repletur  multis 
miseriis.  Qui  quasi  flos  egreditur  et 
conteritur  :  et  fugit  velut  umbra,  et 
nunquam  in  eodem  statu  permanet. 

A.  Media  vita  in  morte  sumus  :  Lnien  a,ii  tc 

Quem  qurerimus  adjutorem  nisi  Te, 

Domine  ? 
Qui  pro  peccatis  nostris  juste  iras- 

ceris. 
Sancte  Deus,  Sancte  Fortis,  Sancte 

et  misericors  Salvator : 
Amarse  morti  ne  tradas  nos. 
'^.  Ne  projicias  nos  in  tempore  se- 

nectutis  : 
Cum  defeeerit  virtus  nostra,  ne  dere- 

linquas  nos,  Domine. 
Sancte  Deus,  Sancte  Fortis,  Sancte 

et  misericors  Salvator : 
AmariB  morti  ne  tradas  nos. 
1f .  Noli  claudere  aures  tuas  ad  preces 

nostras. 
Sancte  Fortis,  Sancte  et  misericors 

Salvator : 
Amarffi  morti  ne  tradas  nos. 
y.    Qui    cognoscis    occulta    cordis, 

parce  peccatis  nostris. 
Sancte  et  misericors  Salvator  : 
Amarse  morti  ne  tradas  nos. 


THE  ANTHEM. 

This  was  printed  continuously  uutil  the  last  revision,  wUen  it 
was  separated  into  paragraphs  at  the  suggestion  of  Bishop 
Cosin.  It  was  printed  by  the  Reformers  of  1549  in  two  portions, 
first,  tlie  two  verses  from  Job ;  and,  secondly,  "  In  the  midst  of 
life,"  Ac,  the  latter  being  translated  (with  some  slight  changes 
in  the  last  paragrapli)  from  an  Anthem  used  at  CompUne  on  the 
third  Sunday  in  Lent '. 

The  use  of  tliis  nolde  Aitthem,  Sequence,  or  Prose,  at  Burials 
is  peculiar  to  the  English  Communion  ;  and  it  never  had  a  place 
in  any  part  of  the  Roman  Breviary.  In  some  old  German 
Breviaries  it  was  appointed  for  a  Compline  Antliem  on  Saturdays, 
the  usage  being  probaldy  copied  from  that  of  Salisbury. 

The  original  composition  of  the  Iledia  vita  is  traced  back  to 
Notker,  to  whom  tliat  of  the  Dies  Irse  can  be  traced,  and  who 
was  a  monk  of  St.  (iall,  in  Switzerland,  at  the  close  of  the  ninth 
century.  It  is  said  to  have  been  suggested  to  him  by  a  circum- 
stance similar  to  that  which  gave  birth  to  a  noble  passage  in 
Shakspeare'.  As  our  English  poet  watched  the  samphire 
gatherers  on  the  cliB's  at  Dover,  so  did  Notker  observe  similar 
occupations  elsewliere.  And  as  he  watched  men  at  some  "  dan- 
gerous trade,"  he  sang,  "  In  the  midst  of  life  we  are  in  death," 
moulding  Iiis  awful  hymn  to  that  familiar  form  of  the  Trisagion, 
"Holy  God,  Holy  and  Mighty,  Holy  and  Immortal,  have  mercy 
upon  us,"  which  is  found  in  the  primitive  Liturgies.  In  the 
Middle  Ages  it  was  adopted  as  a  Dirge  on  all  melancholy  occa- 
sions in  (Sermany :  armies  used  it  as  a  battle  song ;  and  super- 
stitious ideas   of  its   miraculous   power  rose   to  such  a  height, 


'  At  Ptlerliorougli,  part  of  the  Sentences  of  the  Burial  Service  were  sung 
as  the  anthem  during  service  on  the  Eve  of  the  Annunciation  [1642.  Gun- 
Ion,  p.  99.]  '  King  Lear,  iv.  ft 


that  in  the  year  1316  the  Synod  of  Cologne  forbad  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 
sind,"  is  still  very  popular  in  Germany,  as  a  hymn. 

When  sung  to  such  strains  as  befit  its  beautiful  words,  this 
Anthem  has  a  solemn  niaguificence,  and  at  the  same  time  a 
wailing  prayerfulness,  which  makes  it  unsurpassable  by  any 
analogou.s  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  fiir  as  this  world  and  visible  things  are  concerned),  until  the 
great  Day.  At  such  a  season  we  do  not  argue  about  Prayers 
for  tlie  departed,  but  we  pray  them.  For  them  and  for  our- 
selves we  plead  the  mercies  of  the  Saviour  before  the  eternal 
Judge.  Not  as  selfish  men,  to  wlmm  the  brink  of  the  grave 
brings  thoughts  of  our  own  mortality,  do  W'e  tremblingly  cry  out 
for  fear ;  but  as  standing  up  before  our  dead  who  still  live,  as  in 
anticipation  of  the  Day  when  we  shall  again  stand  togctlier, 
dying  no  more,  before  the  Throne  of  the  Judge,  we  acknowledge 
that  Death  is  a  mark  of  God's  displeasure;  tliat  it  is  a  result  of 
sin,  and  that  it  ends  in  tlio  bitter  pains  of  an  eternal  death, 
unless  the  holy,  mighty,  and  merciful  Saviour  deliver  us.  Sucli 
deep  words  of  penitent  humiliation  on  our  own  belialf,  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  those  with  whom  we  have,  perhaps,  spent 
many  hours  wliich  need  the  mercy  of  God. 

In  the  ancient  Latin  rite  of  the  Clmrch  of  England,  the  111th 
Psalm,  "  When  Israel  came  out  of  Egypt,"  was  sung  during  the 
procession  to  the  grave ;  and  if  the  procession  was  long  in  going, 
the  25tli  Psalm  also,  "Unto  Thee,  O  God,  will  I  hft  up  my 
soul."  The  Antiphon  to  the  Psalm  was,  "  May  the  angels  carry 
tbeo   to   Paradise  :    may   the   martyrs   receive   thee   iuto   their 

Qq 


298 


THE  ORDEK  FOR  THE  BURIAL  OF  THE  DEAD. 


1  Saia.  ii.  6. 
Eccl.  viii.  12. 

lii.  7. 
Gen.  iii.  19. 

iviii.  27. 
Acts  xxiv.  15. 
John  xi.  25. 
Phil.  iii.  20,  21. 
Jolin  vi.  39.  40. 
1  John  iii.  2. 


T  Then,  while  Hie  earth  shall  he  cast  upon  the 
body  hy  some  standiny  by,  the  Priest  shall 
say, 

FORASMUCH  as  it  hath  pleased 
Almighty  God  of  his  great  mercy 
to  take  unto  himself  the  soul  of  our 
dear  hrothcr  here  departed,  we  therefore 
commit  Ms  body  to  the  groimd ;  earth 
to  earth,  ashes  to  ashes,  dust  to  dust  j 
in  sure  and  certain  hope  of  the  Resur- 
rection 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. 

IT  Then  shall  be  said  or  sung, 

I  HEARD  a  voice  from  heaven, 
saying  imto  me,  Write,  From 
henceforth  blessed  are  the  dead  wliieh 
die  in  the  Lord  :  even  so  saith  the 
Spirit  j  for  they  rest  from  their  labours. 


Finitis    orationibus    executor   ojfficti    terram      At  the  turiai. 
super  corpus  ad  modum  cntcis  ponat  .... 

COMMENDO  animani  tuam  Deo 
Patri  omnipotenti,  terram  terrip, 
einerem  eineri,  pulverem  pulveri,  in 
nomine  Patris,  et  Filii,  et  Spiritus 
Sancti. 


AUDIVI  vocem  de  coelo  dicentem  :     ngUiojthe 
Beati    mortui   qui   in   Domino     niajnificai. 
moriuntur. 


assemblv,  and  bring  thee  unto  the  City  of  the  heavenly  Jeru- 
Balem." 

Then,  while  the  earth  shall  be  cast"]  This  striking  ceremony 
was  anciently  performed  by  the  Priest  himself,  and  so  the  rubric 
directed  in  15i9;  but  was  ordered  to  be  performed  by  "some 
standing  by  "  in  1552.  The  practice  of  casting  it  thrice  appears 
to  be  one  not  peculiar  to  Christians,  since  it  is  referred  to  by 
Horace  [Carm.  I.  xxviii.  35], 

" licebit 


Injecto  ter  pulvere  curras." 

Bishop  Cosin  says,  that  it  was  the  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  Ofiice  appeai-s  to  have  been,  that 
the  Priest  should  cast  in  the  three  symbolical  bandfuls  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 "  [Works,  V.  168].  In  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  touching  memorial  that  the  earth  is  sown 
with  the  bodies  of  the  saints  as  Paradise  is  filled  with  their  souls. 

Forasmuch  as  it  hath  pleased^  These  words  are  founded  on 
several  texts  of  Scripture.  "  Then  shall  the  dust  return  to  the 
earth  as  it  was ;  and  the  spirit  shall  return  unto  God  who  gave 
it "  [Eccles.  xii.  7].  "  Behold  now,  I  have  taken  upon  me  to  speak 
unto  the  Lord,  which  am  but  dust  and  ashes"  [Gen.  xviii.  27]. 
**Dust  thou  art,  and  unto  dust  shalt  thou  return"  [Gen.  iii.  19]. 
"  For  our  conversation  is  in  heaven ;  from  whence  also  we  look 
for  the  Saviour,  the  Lord  Jesus  Christ ;  Who  shall  change  our 
vile  body,  that  it  may  be  fashioned  like  unto  His  glorious  body, 
according  to  the  working  whereby  He  is  able  to  subdue  all 
things  unto  Himself"  [Phil.  iii.  21]. 

The  various  forms  in  which  these  commendatory  words  have 
been  cast  may  be  seen  at  a  glance  by  the  following  parallel 
arrangement :  — 


1549. 

I  commend  thy  soul 
to  God  the  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  eternal 
life,  through  our  Lord 
Jesus  Christ  .... 


1552. 

Forasmuch  as  it  hath 
pleased  Almighty  God  .  . 


in  sure  and  certain  hope 
of  resurrection  to  eternal 
life,  through  our  Lord 
J6«us  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  sure  and  certain  hope 
of  the  resurrection  to 
eternal  life  through  our 
Lord  Jesus  Christ .... 


Burial  at  Sea. 

Forasmuch  as  it  hatb 
pleased  Almighty  God  .  . 


We  therefore  commit  his 
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 .  . 


'  "This  is  left  arliitrary  for  any  bystander  to  perform,  by  which  it  is 
Implied  that  it  shall  be  the  state  and  condition  of  every  one,  one  day.    He 


that  casts  earth  upon  the  dead  body  to-day  may  have  earth  cast  upon  his 
tomorrow,  'Hodie  mihi,  eras  tibi.'"  Elborow  on  Occasional  Offices,  p.  US- 


THE  ORDER  FOR  THE  BURIAL  OF  THE  DEAD. 


299 


If  Then  Lhe  Fi-icst  shall  sin/, 

Lord,  have  mercy  upon  us. 

Christ,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 

OUR  Father,  which  art  in  heaven, 
Hallowed  be  thy  Name.  Th> 
kingdom  come.  Tliy  \\dll  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. 

Vriest, 

Exod.  iii.  6.  A   LMIGHTY  God,  with  whom  do 

xxir^  43. '        JTjL    live  the  spirits  of  them  that  de- 

2  cor.'vri.  part  hence  in  the  Lord,  and  with  whom 

Ps   xvii   1 5 

xvi.  li.  '  the  souls  of  the  faithful,  after  they  are 
isa.  i'vii.'i,2.  delivered  from  the  burden  of  the  flesh, 
Matt.  xxiv.  31.     are  in  joy  and  felicity;  We  give  thee 


hearty  thanks,  for  that  it  hath  pleased 


vi.  10. 
Rom.  ix.  2S. 
Rev.  xxii.  20. 

Heb.'  xi.  I's.  39,     thee  to  deliver  this  our  brother  out  of 

40. 

2  Tim.  iv.  s.        the  miseries  of  this  sinful  world  :  be- 

Rev,  vii.  14     17. 

»'■  15-  seeching  thee,  that  it  may  please  thee, 

of  thy  gracious  goodness,  shortly  to 
accomplish  the  number  of  thine  elect, 
and  to  hasten  thy  kingdom  ;  that  we, 
with  all  those  that  are  departed  in  the 
true  faith  of  thy  holy  Name,  may  have 
our  perfect  consummation  and  bliss, 
both  in  body  and  soul,  in  thy  eternal 
and  everlasting  glory ;  through  Jesus 
Christ  our  Lord.     Amen. 


....  deinde  seq^atnr. 

Kyrie  eleison. 

Christe  eleison. 
Kyrie  eleison. 

PATER  noster,  qui  es  in  coelis ; 
sanctificetur  nomen  tuum :  ad- 
veniat  regnum  tuum  :  fiat  voluntas 
tua,  sicut  in  coelo,  et  in  terra.  Panem 
nostrum  cjuotidianum  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. 

DEUS,  apud  quem  spiritus  mortuo- 
rum  vivunt,  et  in  quo  electoruni 
animae,  deposito  carnis  onere,  plena 
felicitate  Itetantur,  prsesta  supplicanti- 
bus  nobis,  ut  anima  famuli  tui  .... 

ALMIGHTY  God,  we  give  thee 
hearty  thanks  for  this  thy  ser- 
vant, whom  thou  h^st  delivered  from 
the  miseries  of  this  wretched  world  .  .  . 
Grant,  we  beseech  thee,  that  at  the 
day  of  judgment  his  soul,  and  all  the 
souls  of  thy  elect,  departed  out  of  this 
life,  may  with  us,  and  we  with  them, 
fully  receive  thy  promises,  and  be  made 
perfect  altogether;  through  the  glori- 
ous resurrection  of  thy  Son  Jesus 
Christ  our  Lord. 


.it  lhe  burial. 


Prayer  Book  of 
1649. 


The  latter  form  lias  been  substautially  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  he  rememhered  that  the 
Burial  Office  is  framed  on  the  supposition  that  it  should  he  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 
judgment,  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  fitct,  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  iudgment  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  eases  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  he  charitable  and  hope  the  best,  than 
rashly  to  condemn." 

Then  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  suflrages 
following."  Those  suffrages  consisted  of  the  lesser  Litany  and 
the  Lord's  Prayer,  with  these  from  the  ancient  Office. 

Priest.  Enter  not  (O  Lord)  into  judgment  with  thy  servant. 

Answer.  For  in  thy  sight  no  living  creature  shall  be  justified. 

Priest.  From  the  gates  of  hell. 

Answer.  Deliver  their  souls,  O  Lord. 

Priest.  I  believe  to  see  the  goodness  of  the  Lord, 

Answer.  In  the  land  of  the  living. 

Priest.  O  Lord,  graciously  hear  my  prayer. 

Answer.  And  let  my  cry  come  unto  thee. 

After  which  followed  this  prayer,  of  which  that  now  in  use  is  a 


U  li  :i 


300 


THE  ORDER  FOR  THE  BURIAL  OF  THE  DEAD. 


The  Collect. 

I  Pel.  1. 3, 4.  /^  ]MOST  merciful  God,  the  Father 
j°hnv!"2u':4.'26.  V^    of  our  Lord  Jesus  Christ,  who  is 

1  T-AMLi'v.  13.  H.  the  resurrection  and  the  life ;  in  whom 
Ei>h\'i-5.  ■  whosoever  believeth  shall  live,  though 
phii.ui.'s— II.  he  die;  and  whosoever  liveth,  and  be- 
/nAn.\i.'24.  '       Hcvcth  in  him,  shall  not  die  eternally; 

2  Tim.  i.  IS, 
i  Cor.  V.  9. 
Rev.  xiv    13 


who  also  hath  taught  us,  by  his  holy 
"(An  xiV. '2?.i.      Apostle  Saint  Paul,  not  to  be  sorry, 

Atntl.  xw.'H,  ^  P         ji  ii      j_ 

1  Pel.  i.  .1-5.       as  men  without  hope,  lor  them  that 

Roirt   T.  21  ,11  1.  ii. 

sleep  in  hnn ;  vVe  meekly  beseeen  thee, 
O  Father,  to  raise  us  from  the  death 
of  sin  unto  the  life  of  lighteousness ; 
that,  when  we  shall  depart  this  life,  we 
may  rest  in  him,  as  our  hope  is  this 
our  Irotlter  doth ;  and  that,  at  the 
general  Resun-ection  in  the  last  day, 
we  may  be  found  acceptable  in  thy 
sight ;  and  receive  that  blessing,  which 
thy  well-beloved  Son  shall  then  pro- 
nounce to  all  that  love  and  fear  thee, 
saying.  Come,  ye  blessed  children  of 
my  Father,  receive  the  kingdom  pre- 
pared for  you  from  the  beginning  of 
the  world :  Grant  this,  we  beseech 
thee,  O  merciful  Father,  through  Jesus 
Christ  our  Mediator  and  Redeomcr. 
Amen. 


Collect. 

0     MERCIFUL    God,    the    Father  Prayer  Book  of 
.1 .549. 
of  our  Lord  Jesu  Christ,  who  is     celebration  or 

i.p         .  1  Holy  Cominu. 

the  resurrection  and  the  life ;  in  whom  monatBuriiU 
whosoever  believeth  shall  live,  though 
he  die ;  and  whosoever  liveth,  and  be- 
lieveth in  him,  shall  not  die  eternally ; 
who  also  hath  taught  us,  (by  his  holy 
Apostle  Paul,)  not  to  be  soriy,  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 
hrotJier  Aoi\\;  and  at  the  general  Re- 
surrection 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,  ol)tain  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 ''"J"  J'""'' °' 
thy  Son  Jesus  Chi-ist,  among  thy  holy  ^'^'^f  "' "'« 
and  elect,  that  then  he  may  hear  with 
them  these  most  sweet  and  comfort- 
able words.  Come  to  me,  ye  blessed  of 
my  Father,  possess  the  kingdom  which 
hath  been  prepared  for  you  from  the 


modifieil  form,  "  O  Lord,  with  wliom  do  live  tlie  spirits  of  tUem 
that  be  dond,  and  in  whom  the  souls  of  them  that  he  elected,  after 
they  bo  dLlivered  from  the  burden  of  the  flesh  be  in  joy  and 
felicity ;  Grant  unto  this  Thy  servant  that  the  sins  which  he 
committed  in  this  world  be  not  imiiuted  unto  him ;  but  that  he 
escaping  the  gates  of  hell,  and  pains  of  eternal  darliness,  may 
ever  dwell  in  the  region  of  light,  with  Abraham,  Isaac,  and 
Jacob,  in  the  place  wliere  is  no  weeping,  sorrow,  nor  heavine>;s; 
and  when  that  dreadful  day  of  the  general  resurrection  shall 
come,  make  him  to  rise  also  with  the  just  and  righteous,  and 
receive  this  liody  again  to  glory,  then  made  pure  and  incor- 
ruptible. 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  celebr.ition)  ended 
from  151U  until  the  last  revision  in  16G1,  Hben  the  benediction 
was  added. 

The  CollecC]  This  most  beautiful  Collect  projierly  belongs  (as 
was  previously  shown)  to  the  Office  for  the  celebration  of  the 
Holy  Communion  at  funerals,  and  lience  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  ITolydays. 

When  the  revision  of  1552  took  place,  the  Introits  were  uni- 


formly removed  from  the  Prayer  Book,  including  that  used  in  the 
Burial  Office.  The  special  Epistle  and  Gospel  were  also  removed 
from  the  English  Book,  although  rctiiined  in  the  Latin  one. 
Hence  the  Collect  only  was  left,  and  this  was  (according  to  th« 
usual  manner  in  which  the  Missal  was  printed)  placed  with  the 
other  parts  of  the  Service  for  use  when  required.  In  16G1  the 
Apostolic  lienediction  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  Celebi-ation,  this  Collect  takes  the  place  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  quinque  vulneribus,"  in  the  Sarum  Missal: 
"  Domine  Jesu  Chnste,  Fill  Dei  vivi :  qui  do  coelo  ad  terrain  de 
sinu  Patris  descendisti;  et  in  ligno  crucis  quinque  plagas  sus- 
tinuisti:  et  sanguinem  tuum  prcciosum  in  remissionem  pecca- 
torum  nostrorum  efludisti ;  Te  humiliter  deprccaraur  ut  in  die 
judicii  ad  de.\teran\  Tuam  statuti  a  Te  audire  mereamur  illam 
vocem  dulcissimam,  Venite,  benedicti,  in  rcgnum  Patris  mei.  Qui 
cum  eodem  Patre  in  unitate.     Per." 


THE  ORDER  FOR  THE  BURIAL  OF  THE  DEAD. 


301 


[i.D  1661.] 
i  Cor.  xiii.  H. 


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. 


beginning  of  the  world.  G  rant  this, 
we  beseech  thee,  O  merciful  Father, 
through  Jesus  Christ,  our  Mediator 
and  Redeemer.     Amen.  . 


The  grace  of  our  Lord^  This  was  inserted  liere  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  ™th  you  always ;"  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  in- 
cludes the  deceased  person. 


§  APPENDIX  TO  THE  BURIAL  OFFICE. 

There  are  few  persons  who  have  not  felt  the  want  of  prayers 
which  they  could  use  with  definite  reference  to  a  departed  rela- 
tive 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  hesitation 
in  praying  for  a  continuance  of  His  mercy  to  the  soul  which  has 
just  entered  upon  it. 

Although  there  is  no  direct  command  in  Holy  Scripture  re- 
specting Prayers  for  the  departed,  there  are  several  indirect 
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  Church  after  the  Apostles.  St. 
Paul  offers  a  prayer  for  Onesiphorus  in  the  words,  "  The  Lord 
grant  unto  him  that  he  may  find  mercy  of  the  Lord  in  that  day." 
[2  Tim.  i.  18.]  That  Onesiphorus  was  not  then  living  seems  to 
be  proved,  (1)  by  the  omission  of  his  name  from  the  salutation, 
which  shows  that  he  was  neither  at  Home  nor  at  Ephesus :  (2) 
by  the  manner  in  which  St.  Paul  speaks  of  his  association  with 
him  as  belonging  to  that  which  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  the'  dii-ection  of  the 
prayer  towards  the  day  of  judgment,  and  not  to  the  time  of  grace 
and  probation.  In  another  Epistle  St.  Paul  enjoins  on  the 
Ephesians  that  they  should  ofl'er  intercessory  prayer  as  well  as 
prayer  for  themselves;  "praying  ahvay  with  all  prayer  and 
supplication  in  the  Spirit,  and  watching  thereunto  with  all  per- 
severance and  supplication  for  all  saints."  [Eiih.  vi.  18.]  This 
inclusive  phrase  is  one  which  brmgs  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  Chi-istian  wi-iters  make  innu- 
merable references  to  the  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 


'  The  books  of  Maccabees  were  probably  written  in  the  century  before 
our  Lord,  and  the  habit  of  the  Jews  is  shown  by  what  is  recorded  of  Judas 
Maccabsus  :  "When  he  had  made  a  gathering  throughout  the  company  to 
the  sum  of  two  thousand  draclims  of  silver,  he  sent  it  to  Jerusalem  to  offer  a 
tin  oiTering,  doing  therein  very  well  and  honestly,  in  that  he  was  mindful 
of  the  resurrection.  For  if  he  had  not  ho])ed  that  they  which  were  slain 
should  have  risen  again,  it  had  been  superfluous  and  vain  to  pray  for  the 
dead.  And  also  in  that  he  perceived  that  there  was  great  favour  laid  up 
for  those  that  died  godly,  it  was  a  holy  and  good  thought.  Whereupon  he 
made  a  reconciliation  for  the  dead  that  they  might  be  delivered  from  sin  " 
[2  Mac.  xii.  43]. 


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  lawftil  or  not  in  the  Church 
of  England  was  brought  before  a  court  of  ecclesiastical  law.  Sir 
Hei'bert  Jcnner,  the  judge,  proved,  and  decided,  that  they  were 
constantly  recognized  by  our  holiest  Divines  since  the  Refor- 
mation. 

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,  which 
indeed  is  so  natural  and  so  comfortable,  that  this  alone  is  a  pre- 
sumption that  it  is  neither  unpleasing  to  the  Almighty  nor  un- 
availing with  Him. 

"  The  Jews  so  tivr  hack  as  their  opinions  and  practices  can  be 
traced  since  the  time  of  our  Saviour,  have  imiformly  recom- 
mended their  deceased  friends  to  mercy ;  and  from  a  passage 
in  the  second  Book  of  Maccabees,  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  discourses  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  uni- 
versal, or  nearly  so,  among  the  Christians  little  more  than  150 
years  after  our  Saviour.  It  is  spoken  of  as  the  usnal  custom  by 
TertuUian  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.  John- 
sou  are  eminent  instances  of  the  same  conduct.  I  have  accord- 
ingly been  myself  in  the  habit  for  some  years  of  recommending 
on  some  occasions,  as  after  receiving  the  Sacrament,  <tc.,  itc,  my 
lost  friends  by  name  to  God's  goodness  and  compassion  through 
His  Son,  as  what  can  do  them  no  harm,  and  viai/,  and  I  hope 
will,  be  of  service  to  them.  Only  this  caution  I  always  en- 
deavour to  observe — that  I  beg  His  forgiveness  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  salvation  '." 

It  has  been  thought  therefore  that  the  following  Collect  from 
the  ancient  Vesper  Office  for  the  Dep.arted  will  be  acceptable  to 
many,  as  one  that  may  be  incorporated  with  their  private  or 
their  household  prayers,  together  with  such  Psalms  as  the  42nd, 
121st,  and  130th  :— 

O  GOD,  whose   nature   and  Dens,  cui  proprium  est  mise- 

property  is  ever  to  have  mercy  reri  semper  et  parcere ;  te  sup- 

and  to  forgive,  receive  our  hum-  plices    deprecamur    pro    anima 

hie  petitions  for  the  soul  of  Thy  famuli   tui   (vcl  famtila)   tua-). 


*  Diaries  of  a  Lady  of  Quality,  p.  19G. 


302 


APPENDIX  TO  THE  BUEIAL  OFFICE. 


quam  hodie  de  hoc  sajculo  mi- 
grare  jussistij  ut  non  tradas 
cam  in  uianus  inimici,  nee  ob- 
liviscaris  in  finem  ;  sed  jubeas 
illam  ab  angelis  Sanctis  suscipi, 
atque  ad  regionem  vivorum  per- 
due! ;  et  quia  in  to  spcravit  et 
eredidit,  sanctorum  tnorum 
raereatur  societate  Ifetari.  Per 
Dominum  nostrum  Jesum  Chris- 
tum Fiiium  tuum,  qui  tecum 
vivit  et  regnat  iu  unitate  Spi- 
tus  Sancti  Dens,  Per  omnia 
sa'cnla  sirculornm. 


servant  whom  Thou  hast  [this 
day]  called  to  depart  out  of  this 
world :  and  because  Thy  servant 
hoped  and  believed  in  Tliee,  we 
beseech  Thee  that  Thou  wilt 
neither  suffer  him  to  fall  into 
the  hand  of  the  enemy,  nor  for- 
get him  for  ever ;  but  wilt  give 
Thine  lioly  angels  charge  to  re- 
ceive his  soul,  and  to  transport 
it  into  the  laud  of  the  living, 
there  to  be  found  worthy  to 
rejoice  in  the  fellowship  of  Thy 
saints;  through  Jesus  Christ 
our  Lord,  who  ever  liveth  and 
reigueth  with  Thee  in  the  Unity 
of  the  Holy  Ghost,  one  God, 
world  without  end.     Amen. 


[11.] 

In  the  Primitive  Church,  and  iu  the  Church  of  England 
before  the  Keformation,  it  was  tlie  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  sur- 
vivors or  by  the  will  of  the  deceased  persons.  And,  as  is  well 
known,  they  too  often  degenerated  into  superstition,  in  con- 
ne.\ion  with  the  erroneous  dogma  put  forth  by  the  Roman 
Church  respecting  the  Intermediate  State  of  departed  souls. 

The  prineii)le  of  such  services  has,  however,  been  retained  in 
the  Clmrch  of  England  to  the  present  day;  and  the  following 
two  Offices  offer  an  illustration  of  the  manner  iu  which  that 
principle  is  carried  out  in  the  language  of  modern  devotion. 
The  first  is  used  in  the  Chapel  Royal,  Windsor,  once  in  every 
quarter.  The  second  (which  varies  in  some  respects)  is  used  iu 
the  Colleges  of  0.vford  and  Cambridge  (though  neglected  in 
some)  ouce  during  every  tenn ;  and  is  substantially  the  same  as 
that  which  was  authorized  iu  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) 

"IHE    SEETICE   APPOINTED    FOE   OBIIT    SUNDAY. 

rXXL 
Troper  Psalms  J  CXLVI. 

LCXLVII. 
The  First  Lesson.     Ecclesiasticus  xliv. 
Tlie  Second  Lesson.     Hebrews  xi. 

These  two  CoJIec/s  following  are  read  daily  at  Morning  and 
lEvening  Prayer,  immediately  before  the  Prayer  of  St.  Chry- 

Eostom. 

ALMIGHTY  God,  we  beseech  Thee  to  keep  Tliy  servant 
VICTOSIA,  our  most  gracious  Queen  and  Governor,  and  so 
rule  her  heart  in  Thy  Faith,  Fear,  and  Love,  that  evermore 
she  may  have  Affiance  and  Trust  in  Tliee,  and  ever  seek  Thy 
Honour  and  Glorj',  through  Jesus  Christ  our  Lord.     Amen. 

GOD  save  our  gracious  Sovereign,  and  all  the  Companions  of 
the  most  Honourable  and  Noble  Ordei  of  the  Garter.    Amen. 

la   the  Communion  Service,  the  portion  of  Scripture  for  the 

Epistle  is  Deuteronomy  xxxiii. 

Tlic  Gospel  is  St.  John  v.  verse  2^4  to  30. 

The  following  Peaters  are  used  immediately  after  the  Gloria  in 
Excelsis  Deo. 

Priest. 

0  Lord,  save  our  Queen. 

Choir. 

And  mercifully  hear  tu  when  tee  call  upon  Thee. 


0  LORD  our  heavenly  Father  and  merciful  Saviour  Jesus 
Christ,  assist  our  most  worthy  Queen  continually  with  Tliy 
Holy  Spirit,  that  as  she  is  anciently  and  truly  descended  from 
the  noble  Princes  of  this  Realm,  and  the  bountiful  Patrons  and 
Founders  of  this  noble  Order  and  Clmrch,  so  she  may  proceed 
in  all  good  works;  namely,  for  sustentation  of  Learning,  and 
help  of  Poverty;  and  that  all  Noblemen  of  this  Realm  (espe- 
cially such  as  be  Companions  of  this  most  honourable  Order  of 
the  Garter)  may  likewise  dispose  themselves  in  Honour  and 
Virtue  at  all  times,  that  God  thereby  may  be  the  better  honoured, 
the  Commonwealth  served,  and  their  Fame  remain  to  their 
Posterity;  and  that  we  all  may  continue  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,  0  Lord,  in  all  the  noble  Kmgs, 
Patrons,  and  Founders  of  this  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  faithfidly  use  them,  to  the  end  that  thereby 
others  may  be  moved  by  such  examples,  to  pro\-ide  for  good 
and  learned  Ministers  to  teach  Thy  Word,  and  to  be  merciful  in 
reUeving  the  Poor,  through  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  Garter.     Amen. 

(B) 

"  FoiTua  Commendationis  Fundatoris,  et  aliorum  Benefactorum, 

Prima  recitetur.  Pater  noster,  &c. 
Deinde  decantentur  hi  tres  Psalmi ; 

Exaltabo  Te,  Deus.     Psal.  115. 

Lauda,  anima  mea,  Dominum.     Psal.  146. 

Laudate  Dominum.    Psal.  147. 

Post  hate  legaiur  caput  44  Ecclesiastici 

Turn  unus  e  Concionatoribus  eoncionem  haheat. 

Finita  condone,  decantetur  Hj-mnus  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  exlremum  hac  oratio  adhibeaiur ; 

Minister. 

The  memorj-  of  the  righteous  shall  remain  for  evermore ; 

Chorus. 

And  shall  not  be  afraid  of  any  evil  report. 

Minister. 

The  souls  of  the  righteous  are  iu  the  hand  of  God ; 

Chorus. 

Neither  shall  any  grief  hurt  them. 

Minister. 

The  Lord  be  with  yon ; 

Chorus. 

Aud  with  thy  Spirit. 

Let  us  give  thanks. 

0  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  those  that  are  departed ;  we  give  Thee  thanks  for  King 
HENRY  the  Eighth  our  Founder,  Queen  JIaey,  Edvtakd  the 
Third,  Heettt  of  Stantojt,  and  others  our  Benefactors,  by 
whose  Beneficence  we  are  here  maintained  for  the  farther  ntluin- 


APPENDIX  TO  THE  BURIAL  OFFICE. 


303 


ing  of  godliness  mul  learning;  beseeching  Thee  to  grant,  that  we, 
well  using  to  Thy  glory  these  Thj'  gifts,  may  rise  again  to  eternal 
life,  with  tliose  that  are  departed  in  the  faith  of  Christ,  through 
Christ  our  Lord.     Amen. 

THE  grace  of  our  Lord  Jesus  Christ,  and  the  love  of  God, 
and  the  fellowship  of  the  Holy  Ghost,  be  with  us  all  evermore. 
Amen." 

The  following  is  the  EUzabethan  form  of  this  Office  : — 
IN  COMMENDATIONIBTJS   BENEFACTOETIM:. 
Ad  cujusque  termini  finem,  commendatio  fiat  fundatoris,  aliorum- 
que  clarorum  virorum,  quorum  beneficentia  Collegium  locu- 
pletatur.     Ejus  haec  sit  forma, 

Priraum  recitetur  clara  voce  Oratio  doiiiinica. 
Pater  noster  qui  es  in  ccelis.  &c. 

Exaltabo  te   Dens   meus   rex. 

Psalmus.  144. 
Lauda  anima  mea  Do.  145. 
Laudate    Dominum,    quoniam 
bonus.  Psalmus.  146. 


Deinde  recitentur  tres 
Psalm  i. 


Posthsec  legatur  caput  44.  Ecclesiastici. 
His  fiuitis,  sequatur  concio,  in  qua  concionator  Fundatoris  am- 
jjlissimam  munificentiam  prtedicet :  quantus  sit  literarum 
115US  ostendat:  quantis  laudibus  afficiendi  sunt,  qui  literarum 
studia  beneficentia  sua  excitent :  quantum  sit  ornamentum 
Regno  doctos  viros  Iiabere,  qui  de  rebus  controversis  vere 
judicare  possunt :  quanta  sit  scripturarura  laus,  &  quantum 
illae  omni  huraanffi  auctoritati  antecedant,  quanta  sit  ejus 
doctrinai  in  vulgus  utilitas,  &  quam  late  pateat :  quam  egre- 
gium  &  regium  sit  (cui  Dens  universae  plebis  siiaj  curam 
commisit)  de  multitudine  ministrorum  verbi  laborare,  atque 
hi  nt  honesti  atque  eruditi  sint,  curare  :  atque  alia  ejus  gene- 
ris, quae  pii  &  docti  viri  cum  laude  iUustrare  possint. 

Hac  Coneione  pcrorata  decantetur. 
Benedietus  Dominus  Deus  Israel. 


Minister. 
Kesponsio. 
Minister. 
onsio. 


Ad  extremum  ha^c  adhibeantur. 
In  memoria  a;terna  erlt  Justus. 

Ah  auditu  malo  non  timebit. 
Justorum  anirtiie  in  mann  Dei  suut. 

Kec  attinget  illoa  cruciatus. 


Oremus. 
Domine  Deus,  resurreetio  &  vita  credentium,  qui  semper  es 
laudaudus,  tam  in  viveutibus,  quam  in  dcfunctis,  agimus  tibi  gra- 
tias  pro  fundatore  nostro  N.  ceterisque  benefactoribus  nostris, 
c|Uorum  beneficiis  hie  ad  pietatem  &  studia  literarum  aliiuur: 
rog.antes,  ut  nos  his  donis  ad  tuam  gloriam  recte  utentes,  una 
cum  ilhs  ad  resurrectionis  gloriam  immortalem  perducaniur.  Per 
Christum  Dominum  nostrum.     Amen. 

[III.] 
The  following  is  the  actual  form  authorized  in  1560  for  the 
celebration  of  the  Holy  Communion  at  Funerals : — 

CELEBEATIO  CCENi:  DOMINI,   IN  FUNEBEIBUS,   SI  AJIICI  & 
riCINI  DEPUNOTI  COMMUNIOAEE   TELINT. 

CoUecta. 
Misericors  Deus,  Pater  Domini  nostri  Jcsu  Christi,  qui  es 
resiu-rectio  &  vita,  in  quo  qui  credidit,  etiamsi  mortuus  fucrit, 
vivet;  &  in  quo  qui  crediderit  &  vivit,  non  morietur  in  aster- 
num  :  quique  nos  docuisti  per  sanctum  Apostolum  tuum  Paulum, 
non  debere  mcerere  pro  dormientibus  in  C'hristo,  sicut  ii  qui 
spem  non  habent  resurrectionis :  humilitcr  petimus,  ut  nos  a 
morte  peccati  resuscitcs  ad  vitam  justitia;,  ut  cum  ex  hac  vita 
cmigramus,  dormiamus  cum  Christo,  quemadmodum  speramus 
hunc  fratrem  nostrum,  &  in  generali  resurrectione,  extremo  die, 
nos  una  cum  hoc  fratre  nostro  resuscitati,  &  reeeptis  corporibus, 
regnemus  una  tecum  in  vita  sterna.  Per  Dominum  nostrum 
.lesum  Christum. 

Epistola.     1  Thess.  iiii. 

Nolo  vos  ignorare,  fratres,  do  his  qui  obdormieruut, 

Proinde  consolemini  vos  mutuo  sermonibus  his. 


Evangeliura.     Joan.  vi. 
Dixit  Jesus  discipulis  suis,  &  turbis  Judffiorum  :  Omne  quod 
dat  mihi  Pater  ....  babeat  vitam  aeternam,  &  ego  suscitabo  eum 
iu  novissimo  die. 

Vel  hoc  Evangelium.     Joan.  v. 
Dixit  .lesus  discipulis  suis,  &  turbis  Judsorum  :  Amen,  Amen, 

'lico  vobis,  qui  scrnioncm  meum  audit qui  vero  main  oge- 

I'uiit,  in  resurrectionem  condcranntionis. 


304 


THE  THANKSGIVING  Of 

WOMEN  AFTER  CHILD 
BIIITH, 

COilllUNLY   CALLED, 

THE  CHXJRCHING  OF  WOMEN 


Salisbury  Vte 


^  The  woman,  at  the  usual  time  after  her  de- 
livery, shall  come  into  the  church  decently 
apparelled,  and  there  shall  kneel  down  in 


THE  CHURCHING  OF  WOMEN. 

This  Service  underwent  scarcely  any  change  in  the  transition 
of  our  Offices  from  the  old  English  system  to  the  new.  In  1549 
the  ancient  title  was  retained,  the  "  quire  door  "  was  substituted 
for  the  door  of  the  Church,  and  the  address  at  the  commence- 
ment of  the  Service  was  substituted  for  that  at  the  end  of  the 
old  one.  In  1552  the  present  Title  was  adopted,  and  "the 
place  where  the  table  standeth  "  put  instead  of  "  the  quire  door." 
In  1661  the  two  Psalms  now  in  use  were  substituted  for  the 
121st :  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  Sacramentaries,  very  ancient  Offices  for  the  purpose  are  to 
be  found  in  the  rituals  of  the  Western  and  Eastern  Churches, 
which  are  given  in  the  pages  of  Martene  and  Goar.  The  prac- 
tice itself  is  referred  to  in  St.  Gregory's  answer  to  the  questions 
of  St.  Augustine  [a.d.  601].  The  hitter  had  asked,  "  How  long 
must  it  be  before  a  woman  comes  to  Church  after  childbirth?" 
and  St.  Gregory's  reply  contains  the  exact  expression  now  adopted 
as  the  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  ivs  doing  that 
which  is  sinful."  There  is  a  still  more  ancient  reference  to  the 
practice  in  the  seventeenth  constitution  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  establislicd  one;  but  there  apjiears  to  have  been  a  frequent 
difficulty  as  to  the  interval  which  should  be  allowed  after  cliild- 
birth  before  the  tljanksgiving  was  made.  It  is  not  unreasonable, 
therefore,  to  conclude  that  the  Churching  of  Women  is  a  primi- 
tive 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 
□uman  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  ])salm  says,  "  Lo,  children  and  the 
fruit  of  the  womb  are  an  heritage  and  gift  that  cometh  of 
the  Lord,"  so  the  mother  of  all  living  said,  "  I  have  gotten  a 


ORDO  AD  PURIFICANDAM 

MULIEREM  POST  PARTUM 

ANTE  OSTIUM  ECCLESU:. 


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  transgres- 
sion, must  ever  lead  instinctively  to  thanksgiving,  and  to  a  re- 
ligious 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  recog- 
nizing this  also  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 '  enjoined  in 
1571.  So  also  the  Bishops  replied  to  those  who  excepted  against 
this  service  for  the  mothers  of  bastard  children  in  1661 :  "  If  the 
woman  be  such  as  is  here  mentioned,  she  is  to  do  her  penance 
before  she  is  churched." 

at  the  usual  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  Parish  Church,  and  at 
the  beginning  of  the  Communion  Service  shall  kneel  down  in 
some  convenient  place  appointed  unto  her  by  the  Jlinistcr  before 
the  Holy  Table;  at  which  he  standing  shall  thus  direct  his 
speech  to  her." 

decently  apparelled']  In  Archdeacon  Hale's  Precedents  there 
are  several  presentations  of  clergymen  for  refusing  to  church 
women  who  did  not  wear  veils  or  kerchiefs  when  they  came  to 
tlieir  thanksgivings,  and  of  women  for  coming  without  them  ; 
"The  said  Tabitha  did  not  come  to  be  churched  in  a  vaile" 
[p.  259].  "  Presentatur,  for  that  she  being  admonished  that 
when  she  came  to  church  to  give  God  thanks  for  her  safe  d.-li- 
ver.anee  in  childbirth,  that  she  should  come  with  such  orna- 
ments as  other  honest  women  usually  have  done,  she  did  not,  but 
coming  in  her  hat  and  a  quarter  about  her  neck,  sat  down  in 
her  seat  where  she  could  not  be  descried,  nor  seen  unto  what 
the  thanksgiving  was  read"  [p.  237].  It  is  evident  from  suoli 
records  as  these  that  some  distinctive  dress  was  considisreU 
desirable  in  former  times ;  and  that  a  veil  was  thought  to  he  a 
token  of  modesty  better  befitting  such  an  occasion  than  a  nier« 
ordinary  head-dress.  In  an  inventory  of  Church  goods  belonging 
to  St.  Benet'a  Gracechurch  in  1560,  there  is  "a  churching-cl  th 
fringed,  white  damask;"  from  which  it  would  seem  that  the 
veil  w.as  in  some  cases  provided  by  the  Church.     Elborow  speaks 


'  In  the  rubric  at  the  beginning  of  this  Offlre,  in  the  Gfek  ritual,  the 
tbliue  iiri  xf  eK«\n»io»eirii.ai  is  used.     Goar,  p.  26'. 


'  "That  tliey  sliould  not  church  any  unmarried  woman,  which  had  been 
gotten  with  child  out  of  lawful  matrimony;  except  it  were  upon  soma 
Sunday  or  holyday:  and  except  either  she,  before  childbed,  hal  done 
penance,  or  at  her  churching  did  acknowledge  her  fault  before  the  rong«. 
gallon. "  Cardw.  Doc.  .\nn.,  i.  335 


THE  CHURCHING  OF  WOMEN. 


805 


[Printed  at  length 
in  the  Sealed 
Books.] 


some  convenient  place,  as  hath  been  accus- 
tomed, or  as  the  Ordinary  shall  direct : 
And  then  the  Priest  shall  say  unto  her, 

^en.  ill.  16  with    TT^ORASMUCH  as  it  hatli  pleased 

I  Tim   ii.  II.  15.       1-4  ,      .    ,  ,-,     1        p   1  •  1 

uv.xii  6. 7  with   i_      Almio-nty  God  oi  his  q'ooaness 

Lukeii.  21— 24.       "  °       •;      ,    , .  l    l      i-u 

to  give  you  safe  deliverance^  and  iiath 
preserved  you  in  the  great  danger  of 
child-birth;  you  shall  therefore  give 
hearty  thanks  unto  God^  and  say, 

[_%  Then  shall  the  Priest  say  the  cxvith  Psalm.'] 

Dilexi  quoniam. 
^  Or,  Psalm  exxvii.     Nisi  Bominiis. 

^  Then  the  Priest  shall  say. 

Let  us  jjray. 
Lord,  have  mercy  upon  us. 

Christ,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 

OUR  Fathei-,  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  kingdom.  The 
power,  and  the  glory,  for  ever  and 
ever.     Amen. 

Minister. 

Pi.  ixxxvi.  2.  O  Lord,  save  this  woman  thy  ser  • 

vant  j 

Answer. 

Who  putteth  her  trust  in  thee. 

Minister. 

Ps.  ixi.  3.  J3e  thou  to  her  a  strong  tower ; 


1  Prima  sacerdos  ei  ministri  ejus  dicant  psalmos  Ps.  cxxi.  and 
seqiientes.     Ps.  Levavi   oculos   meos.      Ps. 
Beati  omnes.     Gloria  Patri.     Sicut  erat. 


Sequafvr, 

Kyrie  eleison. 

Christe  eleison. 
Kyrie  eleison. 

PATER  noster,  qui  es  in  coelis; 
sanctificetur  nomen  tuum  :  ad- 
veniat  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  debitoribus  nostris  :  et 
ne  nos  inducas  in  tentationem :  sed 
libera  nos  a  malo.     Amen. 


Domine,  salvam  fac  ancillam  tuam. 


Deus  meus  sperantem  in  te. 


Esto  ei,  Domine,  turris  fortitudinis. 


of  the  veil  being  commouly  used  in  the  latter  half  of  the  17th 
century,  but  adds  that  it  was  "scrupled"  agaiust  by  some  as  if 
the  wearing  it  were  a  gross  sin. 

convenient  place]  The  place  assigned  by  the  Rubric  before 
the  lleformatiou  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  clergyman's  appoiutment,  he  will 
have  to  consider  that  the  spirit  of  the  Rubric  has  always  been  to 
symbolize  by  the  woman's  position  during  her  Churching  that 
she  is  being  re-aduiitted  to  Church  privileges  and  Divine  wor- 
ship. The  Church  door  is  not  suited  to  modern  climates  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  Wren's  orders  and  injunctions  for  the  dincese  of  Norwich, 
in  163G,  enjoins,  "  That  women  to  be  churched  come  and  kneel  at 
a  side  near  the  communion  table  witliout  the  rail,  being  veiled 
according  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  Bishop 


Brian  Duppa's  Articles  of  Visitation  of  1638,  there  is  a  similar 
one  : — "  Doth  he  go  into  the  Chancel,  the  woman  also  repairing 
thither,  kneeling  as  near  the  Comniimion  Table  as  may  be; 
and  if  there  be  a  Communion,  doth  she  communicate  in  acknow- 
ledgment of  the  great  blessing  received  by  her  safe  delivery  ? 
Doth  the  woman  who  is  to  be  Churched  use  the  accustomed 
habit  iu  such  cases  with  a  white  veil  or  kerchief  upon  her 
head  ?  " 

Then  shall  the  Priest  say]  It  may  be  doubted  whether  it 
was  ever  intended  that  the  priest  should  say  this  alone.  As  the 
old  Rubric  directed  the  chor.al  use  of  tlie  Psalm,  and  as  that  in 
the  Marriage  Service  is  to  be  used  iu  the  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  llGth  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  inopportune. 

R  R 


306 


THE  CHUKCHING  OF  WOMEN. 


Pi.  1x1.  1. 


Ps.  cxvi.  8,  10. 

12.  17—19. 
John  xvi.  21. 
Ps.  cxxiv.  8. 
Heb.  iv.  IG. 
Deut.  xxiii.  23. 
Gal.  ii.  20. 
Col.  li.  6,  7. 
2  Pet.  i.  10,  11. 


2  Sam.  xxiv.  2+. 
Ps.  cxvi.  10—14. 


Answer. 
From  the  face  of  her  enemy. 

Minister. 

Lordj  hear  our  prayer. 

Answer. 

And  let  our  cry  come  unto  thee. 


o 


Minister. 

Let  us  pray. 
ALMIGHTY  God,  we  give  thee 
humble  thanks  for  that  thou 
hast  vouchsafed  to  deliver  this  woman 
thy  servant  from  the  great  pain  and 
jjcril  of  child-birth;  Grant,  we  be- 
seech thee,  most  merciful  Father,  that 
she,  through  thy  help,  may  both  faith- 
fully live,  and  walk  according  to  tliy 
will  in  this  life  present ;  and  also  may 
be  partaker  of  everlasting  glory  in  the 
life  to  come ;  through  Jesus  Christ  our 
Lord.     Amen. 

^  The  woman,  that  cometh  to  give  her  thanks, 
must  offer  accustomed  offerings;  and,  if 
there  he  a  Communion,  it  is  convenient  that 
she  receive  the  holg  Communion. 


A  facie  inimici. 

Dominej  exaudi  orationem  meam. 

Et  clamor  mens  ad  te  veniat. 
Dominiis  vobiscum. 
Et  cum  spiritu  tuo. 

Oremtts. 

DEUS  qui  banc  famulam  tuam  de 
pariendi  periculo  liberasti,  et 
earn  in  servitio  tuo  devotam  esse  fecisti, 
concede  ut  temporali  cursu  fideliter 
peracto,  sub  alis  miserieordice  tuse  vitam 
perpetuam  et  quietam  consequatur. 
Per  Christum  Dominum. 


\_Tunc  aspergatur  mulier  aqua  lenedicta :  deinde 
inducat  earn  sacerdos  per  manum  dextram 
in  ecctesiam,  dicens  :  Ingredere  in  templum 
Dei  ut  liabea-s  vitam  seternam  et  vivas  in 
psecula  sajculorum.     Amen.] 


offerings']  A  due  to  the  Priest  offered  on  the  Altar.  Compare 
the  words  "  Easter  Offering "  and  "  Easter  Dues."  So  Bishop 
Andrcwes  interprets  it,  and  so  Hoolier,  V.  Ixxiv.  4.  The  Chrisom 
was  formerly  included. 

it  is  convenient  that  she  receive']  As  the  Churching  Service 
is  a  restoration  of  the  woman  to  the  privileges  of  the  Lord's 
house,  it  is  clear  that  it  sho\dd  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  commuuicate,  a  convenient 
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  way.  Bishop 
Sparrow  says  that  this  time  was  mentioned  in  A'isitation  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  conclusion  of  that  for  the 
Marriage.  In  Bishop  Cosin's  revised  Book  he  began  this  rubric, 
"  the  Priest  here  gocth  to  the  Communion  Service."  This  rule 
about  Holy  Communion  clearly  excludes  impenitent  unmarried 
women  from  "Churching."  Convenient  is  a  word  that  meant 
"  fitting  "  more  distinctly  in  foi-mer  days  than  now. 


307 


A  COMMINATION, 


OR, 


JJenouncing  of  God's  anger  and  judgments  against  sinners,  with  certain  prayers,  to  he  used  on  tlie 
first  day  of  Lent,  and  at  other  times,  as  the  Ordinary  shall  appoint. 


IT  After  Morning  Frayer,  ihe  Litany  ended  ac- 
cording to  ttte  accKstomed  manner,  the  Priest 
shallj  in  the  Reading-Pew  or  Pulpit,  say. 


If  Feria  iiii.  in  capite  Jejunli :  post  sextam  in  Salisbury  Usi 
primas  fiat  sermo  ad  popultun  si  placuerit. . . , 


BRETHREN,    in    the    Primitive 
Church  there  was  a  godly  disci- 


1  Cor.  V.  4—?. 

13. 
1  Tim.  V.  20. 
Deut.  xvii.  12,  13. 

Man.  iviu.  15-  pline,  that,  at  the  heginning  of  Lent, 
such  persons  as  stood  convicted  of 
notorious  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  offend. 

Instead  whereof,  (until  the  said  dis- 
cipline 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 


Deut.  ixvii.  \l 
IS. 


THE  COMJimATIOK 

This  is  an  adaptation  of  an  ancient  service  wliicli  was  said 
between  Prime  and  Mass  on  Asli-Wedncsday.  The  first  part  of 
tliis  service  may  be  understood  from  the  portion  incorporated 
into  our  own  as  shown  by  the  Latin ;  si.x  otlicr  collects  and  an 
absolution,  which  followed  the  collect  Exaudi,  qiKesiimus,  not 
being  included.  After  the  absolution  began  the  service  for  the 
Benediction  of  the  Ashes,  consisting  of  a  Collect  (which  forms 
the  substance  of  the  one  beginning,  "O  most  mighty  God"),  the 
Benediction  and  Distribution  of  the  ashes,  and  an  anthem  sun^ 
while  the  latter  was  going  on.  The  Anthem  and  the  Epistle  of 
the  succeeding  Mass  are  the  foundation  of  the  solemn  confession 
with  which  the  Commination  originally  ended.  "  Through  the 
merits,"  &c.,  "  The  Lord  bless  us  and  keep  us,"  were  added 
by  Bishop  Cosin  at  the  Revision  of  IGGl.  He  also  proposed  to 
alter  "  imnisbed  "  in  the  opening  bomily  to  "  did  bmnbly  submit 
themselves  to  nndei-go  punishment,"  and  succeeded  in  sub- 
stituting "stood  convicted  of  notorious  siu"  for  the  original 
words  "  were  notorious  sinners." 

Reading-Pew  or  Pulpit^  The  read'mg-peiv  does  not  mean  a 
Tua^ing-desk,  but   the  chancel,  pew,  or  stalls   occupied  by  the 

R 


to  every  Sentence,  Amen :  To  the  in-  Ne^-  f iH.  1—3. 
tent   that,   beino:  admonished    of  the  p*.  vii  11, 12. 

■"  o  _  ,  Rom.  n.  8,  9. 

"■reat  indignation  of  God  against  sin-  ■'"<■'  "•  ''^i  "• 

a  o  o  Eph  V.  1.1. 

ners,  ye  may  the  rather  be  moved  to  ^  rim.  ii.  is. 
earnest  and  true  repentance  ;  and  may 
walk  more  warily  in  these  dangerous 
days ;  fleeing  from  such  vices,  for 
wliich  ye  affirm  with  your  own  mouths 
the  curse  of  God  to  be  due. 

CURSED  is  the  man  that  maketh  oeui.  ixvu.  is. 
any  carved  or  molten  imagCj  to 
worship  it. 

^  And  the  people  shall  answer  and  say.  Amen. 
Minister. 

Cursed  is  he  that  curseth  his  father  -O'"'-  x^vii.  ic. 
or  mother. 

Answer. 
Amen. 


Clergy  and  singers.  The  "  pulpit  "  is  probably  the  "  Jube,"  a 
lectern  on  the  top  of  the  chancel-screen  ',  from  which  the  Epistle 
and  Gospel  were  read  in  ancient  days,  and  from  which  they 
were  ordered  to  be  read  by  Bishop  Grindal  and  others  in  their 
diocesan  injunctions.  Pulpits  as  now  understood  were  extremely 
I'are  in  Parish  Churches  fur  a  long  time  after  the  Reformation, 
and  "  reading-desks  "  are  of  comparativelj'  modern  introduction. 
The  modern  preaching-pulpit  is  certainly  not  the  place  for  the 
Priest  when  taking  his  part  in  a  responsive  service;  and  now 
that  the  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  ."iltar. 
The  analogy  between  the  maledictions  and  the  Decalogue  leads 
to  the  same  conclusion.  As  (he  services  out  of  which  this  was 
formed  immediately  preceded  the  Mass  of  the  day,  so  no  doubt  it 
was  intended  tliat  the  Couiniintition  should  precede,  witli  some 
slight  interval,  the  Ash-Wednesday  celebration  of  the  Holy  Com- 
munion. 

at  other  times']     The  Commination  Service  has  not  been  used 


*  See  Davies's  Rites  of  Durham  ;  and  also  Cosin's  Works,  v.  383. 


R  ii 


308 


A  COMMINATION. 


Deut.  xxvii.  17. 


I>eut.  xxvii.  18. 


Dent,  xxvii.  19. 


Deitt.  xxvii.  24. 


J>eut.  xxvii.  25. 


Jer.  xvii.  5. 


Matt.  XIV  ■11. 
1  tor.  vi.  U,  10. 


Minister. 

Cursed  is  lie  that  removetli  his 
neighhour's  land-mark. 

Answer. 

Amen. 

Minister. 

Cursed  is  he  that  mateth  the  blind 
to  go  out  of  his  way. 

Answer. 

Amen. 

Minister. 

Cursed  is  he  that  perverteth  the 
judgement  of  the  stranger^  the  father- 
lessj  and  widow. 

Ansioer. 

Amen. 

Minister. 

Cursed  is  he  that  smiteth  his  neigh- 
bour secretly. 

Answer. 

Amen. 

Minister. 

Cursed   is  he  that  lieth  with  his 

neighbour's  wife. 

Answer. 
Amen. 

Minister. 

Cursed  is  he  that  taketh  reward  to 
slay  the  innocent. 

Answer. 

Amen. 

Minister. 

Cursed  is  he  that  putteth  his  tnist 
in  man,  and  taketh  man  for  his  defence, 
and  in  his  heart  goeth  from  the  Lord. 

Answer. 

Amen. 

Minister. 

Cursed  are  the  unmerciful,  fornica- 
tors, and  adulterers,  covetous  isersons, 
idolaters,  slanderers,  drunkards,  and 
extortioners. 

Answer. 

Amen. 


Minister. 

NOW  seeing  that  all  they  are  ac- 
cursed (as  the  prophet  David 
beareth  witness)  who  do  err  and  go 
astray  from  the  commandments  of 
God ;  let  us  (remembering  the  dread- 
ful judgement  hanging  over  our  heads, 
and  always  ready  to  fall  upon  us)  re- 
turn unto  our  Lord  God,  with  all  con- 
trition and  meekness  of  heart ;  bewail- 
ing and  lamenting  our  sinful  life, 
acknowledging  and  confessing  our 
offences,  and  seeking  to  bring  forth 
worthy  fruits  of  jJenance.  For  now  is 
the  axe  put  unto  the  root  of  the  trees, 
so  that  every  tree  that  bringeth  not 
forth  good  frait  is  hewn  down,  and 
cast  into  tlie  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  Lord  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  ?  "VMio  shall  be  able  to 
endure  when  he  appeareth  ?  His  fan 
is  in  his  hand,  and  he  will  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 
cometli  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  them- 
selves; which  despised  the  goodness. 


'Ps.  cxix.  21. 

120. 
Ps.  vii.  II— U. 
Ezek.  xviii.  30. 
Ps.  li.  i;. 
Dan.  ix.  4—6. 


^Mt.  iii.  8. 10, 

Mar^. 
Mai.  iv.  1. 


ffeb.  T.  28.  31. 

xit.  29. 
•Ps.  xi.  7. 


Isa.  xxvi.  21. 


Mai.  iii.  2,  3. 
Mall.  iii.  12.  xiiL 
30. 


Ps.  i.  4— «. 
Isa.  Ixvi.  24. 

1  Tlieis.  T.  2.  3. 
Matt.  xxiv.  37— 

39. 
Luke  xvii.  28^ 

30. 


Pom.  ii.  4,  5. 
Matt.  xxiv.  30. 
Rev.  vi.  16. 
2  Pet.  iii.  15.  9. 


in  recent  times  on  any  other  day  than  Ash-Wcdnesday. 
title  hna  undergone  three  changes  as  follows : — 


The 


1510. 
The  First  Day  of 
commonly 
Ash-Wednes- 


Lent, 
called 
day. 


1552. 
A  Commination 
against  sinners,  with 
certain  Prayers,  to 
be  used  divers  times 
in  the  year. 


IGGl. 
A  Commination, 
or  denouncing  of 
God's  anger  and 
judgements  against 
sinucrs,  with  certain 
prayers,  to  be  used 
on  the  first  day  of 
Lent,  and  at  other 
times,  as  the  ordi- 
nary shall  appoint. 


The  oriprinal  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's  [Cardwell's  Docum.  Annals,  i.  398]  it  seems 
probalile  that  it  was  used  in  some  places  "  on  one  of  the  three 
Sundays  next  before  Easter,  one  of  the  two  Sundays  next  beforj 
the  Feast  of  Pentecost,  and  one  of  the  two  Sundays  next  before 
the  feast  of  the  birth  of  our  Lord."  But  such  a  signal  perver- 
sion of  the  Sunday  festival  was  not  likely  ever  to  have  become 
general. 

The  introduction  of  the  awful  Judaic  maledictions  into  the 


A  COMMINATION. 


309 


patience,  and  long-sufferance  of  God, 
when  lie  calleth  them  continually  to 

Prov.  i.  23-30.  repentance.  Then  shall  they  call  upon 
me,  (saith  the  Lord,)  but  I  will  not 
hear ;  they  shall  seek  me   early,  but 

Wnt/.xxv.  10, n.  thev   shall    not   find   me:    and   that, 

8  Cor.  vi.  2.  •'  , 

because  they  hated  knowledge,  and 
received  not  the  fear  of  the  Lord,  but 
abhorred  my  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 
Deut.vii.  21.  is  the  time  of  justice.  O  terrible 
voice  of  most  just  judgement,  which 
shall  be  pronounced  upon  them,  when 

H""i"-3.'Hi.  i*  ^^^^^  ^^  S'^i*!  ""^^^  them,  Go,  ye 
'^-  cursed,  into  the  fire  everlasting,  which 

is  prepared  for  the  devil  and  his  angels. 
Therefore,  brethren,  take  we  heed 
betime,  while  the  day  of  salvation 
lasteth;  for  the  night  cometh,   when 

John  ix.  4, 5.  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  dark- 
ness, where  is  weeping  and  gnashing 
of  teeth.  Let  us  not  abuse  the  good- 
ness 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 

isa.  i.  18.  we  return  unto  him.     For  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 

Ezrh:  xviii.  30—  white  as  wool.  Tum  ye  (saith  the 
Lord)  from  all  your  wickedness,  and 
your  sin  shall  not  be  your  destruction  : 


2  Cor.  vi.  2. 
Htb.  xil.  25, 


Matl.  XXV.  30. 


Jtnm.  ii.  4. 
Isa.  Ixiii.  9. 

xliv.  22. 

It.  7. 


Cast  away  from  you  all  your  ungod- 
liness that  ye  have  done  :  Make  you  Ps.  li.  7.  lo. 
new  hearts,  and  a  new  spirit :  Where- 
fore will  ye  die,  O  ye  house  of  Israel, 
seeing  that  I  have  no  pleasure  in  the 
death  of  him  that  dieth,  saith  the  Lord 
God?  Turn  ye  then,  and  ye  shall  i  Jo/i"ii.  i,  2. 
live.  Although  we  have  sinned,  yet 
have  we  an  Advocate  with  the  Father, 
Jesus  Christ  the  righteous ;  and  he  is 
the  propitiation  for  our  sins.     For  he  /.m.  liH.  5,  g. 

-     ,       „  „  ,    lloseavi.  1.  xiv. 

was   M'ounded    tor   our   onences,   and     1,2. 

.  Jer.  iii.  12,  13. 

snutten  lor  our  wickedness.     Let  us  Mai.  iii.  7. 

.  Luke  xv.  18-20. 

therefore  return  unto  him,  who  is  the  John  vi.  37. 

Is.i,  Iv.  7. 

merciful  receiver  of  all  true  penitent  Ezek.  xviu.  21, 
sinners ;  assuring  ourselves  that  he  is 
ready  to  receive  us,  and  most  willing 
to  pardon  us,  if  we  come  unto  him 
with  faithful  repentance ;  if  we  submit 
ourselves  unto  him,  and  from  hence- 
forth walk  in  his  ways ;  if  we  will  Mnti.-\\.  29,  so, 
take  his  easy  yoke,  and  lig:ht  burden  iieii.  xu.  i. 

r.  11  T  •         •       ,        ,•  Col,  iii,  :4. 

upon  us,   to  follow   him  m  lowliness,  1  Cor  vi.  20. 

iiatience,  and  charitv.  and  be  ordered  C"i-  "'■  '»• 
'  '  •  ■  .  .  .      2Tiifss.  i.  7—9. 

by  the  governance  of  his  Holy  Spirit ; 
seeking  alwtiys  his  glory,  and  serving 
him  duly  in  our  vocation  with  thanks- 
giving :  This  if  we  do,  Christ  will 
deliver  us  from  the  curse  of  the  law, 
and  from  the  extreme  malediction 
which  shall  light  upon  them  that  shall 
be  set  on  the  left  hand ;  and  he  will 
set  us  on  his  right  hand,  and  g-ive  us 
the  gracious  benediction  of  his  Father,  M.itt.  xxv.  33,34. 
commanding  us  to  take  possession  of  2  Si,  s.  10,  n. 
his  glorious  kingdom  :  Unto  which  ho 
vouchsafe  to  bring  us  all,  for  his  in- 
finite mercy.     Amen, 


'  Ps,  xliii.  3. 


aneicnt  service,  «nd  the  archaic  character  of  the  homily,  will 
probably  always  restrict  its  us6  to  the  first  day  of  Lent,  The 
font)  in  which  these  are  used  is  singularly  out  of  character  witli 
the  general  tone  of  the  Prayer  Book  ;  denunciation  of  sin  ordi- 
narily taking  the  form  of  a  Litany,  not  of  an  exhortation,  under 
the  Christian  dispensation.  "  These  dangerous  days  "  and  other 
expressions  also  give  the  exhortations  a  tone  which  belongs  to 
the  past  rather  than  the  present. 

It  should  be  remembered,  that  the  restoration  of  discipline 
which  is  spoken  of  in  the  second  paragraph  of  the  opening  ex- 
hortation, does  not  refer  to  the  ordinary  discipline  of  the  Church, 
but  to  the  ••  godly  discipline "  of  the  "  PrimUiue  Church" 
Archdeacon  Hale,  in  his  volume  of  Precedents  [page  v  of  the 
Introductory  Essay],  illustrates  this  by  a  Canon  enacted  under 
King  Edgar:  *' Ha)  consuetudiues  trans  mare  observantur;  id 
est,  quod  quilibet  episcopus  sit  in  sede  episcopali  sua  die  Mereurii, 
quem  caput  jejunii  voeanius;  tunc  unasf[uisque  eorum  hominuin 
qui  capitalibus  criminibus  poUuti  sun*;,  in  provincia  isla,  eo  die 


ad  ilium  accedere  debet,  et  pcccata  sua  illi  profiteri,  et  ille  tum 
prajscribit  cis  pa'nitentiam,  cuique  proratione  delicti  sui ;  eos  qui 
eo  digni  sunt,  ab  Ecelesiastica  communitate  segregat,  et  tanien 
ad  propriain  eorum  necessitatcm  animut  et  hortatur ;  et  ita 
postca,  cum  illius  venia,  dnmum  redeunt."  [Ancient  Laws 
and  Institutes  of  England,  vol.  ii.,  p.  2G7.]  In  the  times  to 
which  this  Canon  behmgs,  the  Episcopal  exercise  of  this  dis- 
cipline resulted  from  the  intimate  admixture  of  the  Ecclesiastical 
and  Secular  laws.  In  the  Primitive  Church  a  severity  of  dis- 
cipline was  gradually  established  (long  after  the  Apostolic  age), 
which  was  probably  adopted  with  reference  to  a  state  of  society 
in  which  self-control  was  rare,  and  gross  vice  unrebuked  except 
by  the  Clergy.  Persons  "  convicted  of  notorious  sin  *'  are  now 
otherwise  punished  ;  and  an  aspiration  after  the  revival  of  an 
"  open  penance  "  which  is  utterly  impossible,  is  apt  to  lead  the 
thoughts  away  from  the  restoration  of  a  discijiliuo  and  penanco 
wliich  is  both  possible  and  desirable. 


SIO 


A  COIMMINATION. 


[Printed  atlength 
in  the  Sealed 
Books.] 


Ft  IxxxvL  2, 


Ps.  XX.  1,  2. 


Ps.  Ixxix.  9. 


Ps.  iv.  1. 

Joel  ii.  17. 
Acts  ii.  37. 
Ps.  xxxiv.  la. 
Nical)  vii.  18. 


Then  shall  the)/  all  Tcneel  vpon  their  l-nees, 
and  the  Priest  ayid  Clerks  Jcneelinrj  {in  the 
place  where  they  are  accustomed  to  say  the 
Litany)  shall  say  this  Psalm. 

Miserere  mei,  Deus.     Psalm  Ii. 

Lord,  have  mercy  upon  us. 

Clirisi,  have  mercy  upon  us. 
Lord,  have  mercy  upon  us. 

OUR  Father,  which  art  in  heaven. 
Hallowed  be  thy  Name.  Thy 
kingdom  come.  Thy  mil  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. 

Minister. 

O  Lord,  save  thy  servants ; 

Answer. 

That  put  their  trust  in  thee. 

Minister. 

Send  unto  them  help  from  above. 
Answer. 

And  evermore  mightily  defend  them. 

Minister. 

Help  us,  0  God  om-  Saviom-. 

Answer. 

And  for  the  glory  of  thy  Name  de- 
liver us ;  be  merciful  to  us  sinners, 
for  thy  Name's  sake. 

Minister. 
O  Lord,  hear  our  prayer. 
Answer. 

And  lot  our  cry  come  unto  thee. 

Minister. 

Let  US  pray. 

OLORD,  we  beseech  thee,  merci- 
fully hear  our  prayers,  and  spare 
all  those  who  confess  their  sins  unto 
thee;  that  they,  whose  consciences  by 
sin  are  accused,  by  thy  merciful  par- 
don may  be  absolved  ;  through  Chi'ist 
our  Lord.     Amen. 


Ps.  cxlv.  8.  9. 
Matt   V.  45. 

1  Tim.  ii.  3,  4. 
Ezek.  xxxiii.  11. 

2  Pet,  iii.  9. 
Heb.  viii.  12. 
Prov.  xviii.  14. 
Matt.  xi.  28. 

2  Thess.  ii.  IG,  17. 
£xod.  xxxiv.  6, 

7. 
Mark  ii.  7. 
}titl\\.  17 
Ps.  cxliii.  3. 


o 


MOST  mighty  God,  and  merci- 
ful Father,  who  hast  compassion 
upon  all  men,  and  hatest  nothing  that 
thou  hast  made  ;  who  wouldest  not  the 
death  of  a  sinner,  but  tliat  he  should 
rather  turn  from  his  sin,  and  be  saved; 
Mercifully  forgive  us  our  trespasses; 


. .  Delude  prosternant  se  clerici  in  choro,  et  Salisbury  Us* 
dicant  septem  Psalmos  pcxnitentiales   cum 
Gloi'ia  Ptitri  et  sicut  ei'at  et  Antiphona  ne 
remiuiscaris. 


Kyrie  eleison. 

Christe  eleison. 
Kyrie  eleison. 

PATER  noster,  qui  es  in  ccehs ; 
sanctificetur  nomen  tuum :  ad- 
veniat  regnum  tuum :  fiat  voluntas 
tua,  sicut  in  ccelo,  et  in  terra.  Panem 
nostrum  quotidian  um  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. 


Salvos  fac  servos  tuos  et  ancillas 
tuas. 

Deus  meus  sperantes  in  te. 

Mitteeis,Domine,auxiliumdesaneto. 

Et  de  Syon  tuere  eos. 

Convcrtere,  Domine,  usquequo. 

Et  deprecabilis  esto  super  servos 
tuos. 

Adjuva  nos,  Deus,  salutaris  noster. 

Et  profiler  gloriam  nominis .  tui, 
Domine,  libera  nos  et  propitius  esto 
peccatis  nostris  propter  nomen  tuum. 

Domine,  exaudi  orationem  meam. 

Et  clamor  meus  ad  te  veniat. 
Dominus  vobiscum. 

Oremus. 

EXAUDI,  qusesumus,  Domine,  pre- 
ces  nostras,  et  confitentium  tibi 
parce  peccatis :  ut  quos  conscientise 
reatus  accusat  indulgentia  tuse  misera- 
tionis  absolvat.     Per  Christum. 


OlMNIPOTENS,  sempiterne  Deus  :  seiiedictio 
■'  ^  ^    _         cinenim. 

qui  misereris  omnium,  et  nihil  Greg.  ceia*. 

odisti  eorum  qufe  fecisti.  .  .  .  .  . 

Oratio. 

DOiMINE  Deus  noster,  qui  offen- 
sione  nostra   non    vinceris,   sed 
satisfactione  placaris  :  respice,  quresu- 


A  COMMINATION. 


311 


Jer.  xlv.  20. 
Job  xl  4.  xlii.  5, 

6. 
Ps.  xxii.  19. 
Rev.  iii.  12. 


Lam.  V.  21. 
ioel  ii.  12,  13. 
Jer.  i.  4. 
Zech.  xli.  10, 
Ps.  Ixxi   15. 
Eztaix.  J3. 
Hab  iii   22. 
Joel  ii.  17. 
Jer  xxix.  11. 
Pa.  cxix.  156. 

Ii.  1. 
John  xiv.  6. 
Gal.  i.  3,  4. 


receive  and  comfort  us,  who  are  grieved 
and  wearied  ^ath  the  burden  ot"  our 
sins.  Thy  property  is  always  to  have 
mercy ;  to  thee  only  it  appertaineth  to 
forgive  sins.  Spare  us  therefore,  good 
Lord,  spare  thy  people,  whom  thou 
hast  redeemed ;  enter  not  into  judge- 
ment 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. 


T 


IT  Then  shall  the  people  say  this  that  followeth, 
after  the  Minister, 

^URN  thou  us,  O  good  Lord,  and 
so  shall  we  be  turned.  Be  fa- 
vourable, O  Lord,  Be  favourable  to  thy 
people.  Who  turn  to  thee  in  weeping, 
fasting,  and  praying.  For  thou  art 
a  merciful  God,  Full  of  compassion. 
Long-suffering,  and  of  great  pity. 
Thou  sparest  when  we  deserve  punish- 
ment. And  in  thy  wrath  thinkest 
upon  mercy.  Spare  thy  people,  good 
Lord,  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  Christ  our  Lord.     Amen. 

T  Tlien  the  Minister  alone  shall  sat/, 
Numb.  Ti.  24—     rriHE  Lord  bless  us,  and  keep  us ; 
JL     the  Lord  lift  up  the  light  of  his 
countenance   upon   us,   and    give    us 
peace,  now  and  for  evermore.     Atneu, 


mus,  super  famuloa  tuos  qui  se  tibi 
graviter  peccasse  confitentur :  tuum 
est  enim  absolutionem  ciiminum  dare, 
et  veniam  prasstare  peccantibus ;  qui 
dixisti  pasnitentiam  te  malle  peccato- 
rum,  quam  mortem :  concede,  ergo, 
Domine,  his  famulis  tuis,  ut  tibi  poeni- 
tentiae  excubias  eelebrent,  et  correctis 
actibus  suis  conferri  sibi  a  te  sempi- 
tema  gaudia  gratulentur.  Per  Chris- 
tum. 


CONVERTIMINI  ad  me  in  toto    i-«tio  Joheii. 
proph.  11.  ID 
corde  vestro  :  in  jejunio  et  fletu     ^''"^• 

et  planctu  :  .  .  .  .      Inter  vestibulum 

et  altare  plorabunt  saccrdotes  ministri 

Domini,  et  dicent  Parce,  Domine,  parce 

populo   tuo :    et   ne   des   htereditatem 

tuam  in  opprobrium. 

EXAUDI  nos,    Domine,    quoniam  Antiph.  in 

^  ^  Bened.  ciner. 

magna   est    misericordia    tua :  Antiph.  Greg, 

.       .  .  .  ■'"'*• 

secundum  multitudinem  miserationum 

tuarum  respice  nos,  Domine. 


SI2 


"  Thou  tliat  makest  the  outgoings  of  the  morning  and  evening  to  praise  Thee."     Psalm  Ixv.  8. 


"That  all  things  must  be  fulfilled  which  were  wiitten  in the  Psalms,  concerning  Me. 

Luke  xxiv.  44. 


"  These  things  saith  He that  hath  the  Key  of  David."     Eev.  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. 


3"!  3 


AN 


INTRODUCTION  TO  THE  PSALTER. 


§  1.  The  Manner  of  using  the  Psalms  in  Divine  Service, 

Whethke  or  not  the  Psalms  were  all  primarily  composed  for  use 
in  Divine  Service,  it  is  certain  that  many  of  them  were  so ;  that 
all  were  collected  together  for  that  purpose  by  those  who  had 
charge  of  the  services  otl'ered  up  to  God  in  the  Temple;  and  that 
thi'y  were  taken  iuto  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  that  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  he  called  after  his  name,  "  the 
Psalms  of  David."  To  him  was  assigned  the  work  and  honour  of 
preparing  the  materials  out  of  which  the  Temple  was  to  be  built ; 
and  to  him  also  the  honour  of  preparing  the  materials  of  that 
Divine  Psalmody  which  was  henceforth  ever  to  mingle  with  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  ou  that  day  David  delivered  first  this  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  Ziou  [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  96th,  and  other  Psalms  wldch 
are  considered  by  modern  critics  to  belong  to  a  much  later  date 
than  that  indicated ;  but  there  can  be  no  doubt  that  David  had 
been  inspired  to  compose  some  of  his  psalms  long  before,  and  that 
when  "  he  appointed  certain  of  the  Levites  to  ...  .  thanic  and 
praise  the  Lord  God  of  Israel  ....  to  give  thanks  to  the  Lord, 
because  His  mercy  endureth  for  ever"  [vv.  4.  41],  he  was 
initiating  on  Mount  Zion  that  system  ot  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. 
The  establishment  of  this  system  in  the  Temple  is  recorded  with 
similar  exactness  in  2  Chron.  vii.  6,  "And  the  priests  waited  on 
their  office  :  the  Levites  also  with  instruments  of  musick  of  the 
Lord,  which  David  the  king  had  made  to  praise  the  Lord, 
because  His  mercy  endureth  for  ever,  when  David  praised  by 
their  ministry."  And  in  a  previous  chapter  the  advent  of  the 
Divine  Presence  is  connected  in  a  remarkable  manner  with  the 
first  ofl'ering  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  heard  in  praising  and  thanking  the  Lord  ;  and  when 
they  lifted  up  their  voice  with  the  trumpets  and  cymbals  and 
iustruments  of  musick,  and  praised  the  Lord,  saying.  For  He  is 
good  :  for  His  mercy  endureth  for  ever  :  that  then  the  bouse  was 
filled  with  a  cloud,  even  the  house  of  the  Lord.  So  that  the 
prie  ts  could  not  stand  to  minister  by  reason  of  the  cloud ;  for 


the  glory  of  the  Lord  had  filled  the  house  of  God"  [3  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  triumplial  entry  of  the  ark  of  God  to  Mount  Zion; 
and  in  "the  Levites  which  were  the  singere,  all  of  tliem  of 
Asaph,  of  Heman,  of  Jeduthun,  with  their  sons  and  their 
brethren,  arrayed  in  white  linen,"  we  see  the  Jewish  original  of 
those  surpliced  choirs  by  which  the  same  Psalms  of  David  have 
been  sung  in  every  age  of  the  Christian  Churcli. 

The  hundred  and  fifty  Psalms  of  the  Christian  Psalter  were, 
however,  the  growth  of  perhaps  six  centuries,  extending  from 
David  to  Ezra  and  Nebemiah  ;  and  hence  only  a  portion  of  those 
we  now  slug  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 
Cliureh.  This  gradual  growth  of  the  Psalter  led  to  that  division 
into  five  parts  which  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,  89th,  and  106th  Psalms,  and  these  are  considered  to 
point  out  the  division  of  the  Psalter  iuto  five  books,  partly 
according  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  Antiphon,  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 


'  Modem  critics  have  analyzed  the  Book  of  Psalms  with  great  minute- 
ness. The  general  result  of  the  conclusions  anived  at  by  Hengstenberg, 
Mr.  Thrupp,  and  others,  may  be  shortly  stated  thus  : 

§  Table  of  Ihe  Authorship  and  Compilalion  of  ihe  Psailer,  according  to 
modern  critics. 


When,  or  by  whom 

Books. 

Psalms. 

Authorship. 

collected  for  use  ill 
the  Temple. 

I. 

1-41 

David. 

David. 

„     f 

42-49 

The  Levite.«. 

1,1. 

!    In  tne  time  of 

"1 

51—71 

David. 

f       Hezekiah. 

72 

David  or  Solomon. 

J 

( 

73—85 

The  Levites. 

(    In  the  time  of 

III. 

So 

Hezekiah. 

1        Josiah. 

I 

87-89 

The  Levites. 

Various  writers,  including 

1 

IV. 
V. 

107—150  ) 

Mnses,  the  prophets,  and 
Ezra. 

Ezra  or  Nehemiali. 

But  the  prophetic  aspect  of  David's  office  as  the  chief  of  Psalmists  seems 
to  be  too  little  regarded  in  the  latter  part  of  this  classitiration  ;  and  probably 
many  psalms  were  written  by  him— such  as  the  "Songs  of  Degreeis"— 
which  are  here  assigned  to  later  authors. 

S  .S 


814 


AN  INTRODUCTION 


Primitive  Church  is  not  known,  but  it  seems  clear  tlmt  the 
division  into  books  was  disregariied,  and  tlie  whole  Psalter  treated 
as  a  collection  of  one  hundred  and  fifty  separate  Psahns  dis- 
tinguished by  titles  and  numbers ;  and  it  is  hardly  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,  always  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  originated  in  early  times.  We  must, 
therefore,  suppose  that  the  Chnrch  was  left  quite  at  liberty  in 
this  respect,  and  that  each  i)iocese  or  Province  adopted  or 
originated  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  lis  are  the 
Oriental,  the  Ambrosian,  and  the  Mozarabic;  all  three  of  which 
are  of  so  e.\tremely  complicated  a  character  that  it  is  hardly 
possible  to  give  any  clear  notion  of  them  without  occupying 
many  pages.     Some  accomit  of  them  will  be  found  in  Neale'a 


Introduction  to  the  History  of  the  Holy  Eastern  Church,  and  .n 
his  Commentary  on  the  Psahns  ;  and  Archdeacon  Freeman  has 
traced  out  some  analogies  between  the  Eastern  and  Western 
systems  in  his  Principles  of  l>ivine  Service  ;  to  which  works  the 
reader  is  referred  for  further  information.  In  the  Latin  Church 
generally  the  Psalter  was  used  accoi-ding  to  the  plan  laid  down 
by  St.  Gregory  in  the  si.\th  century,  and  this  was  almost  iden- 
tical with  the  ordinary  use  of  the  English  Church  up  to  the  time 
of  the  Reformation.  The  characteristics  of  this  system  will  be 
seen  in  the  annexed  Table,  which  shows  the  manner  in  which  the 
wliole  of  the  hundred  and  fifty  Psalms  were  appointed  to  be 
sung  in  the  course  of  every  seven  days.  A  general  principle 
underlies  the  whole  aiTangement,  viz.,  that  of  appropriating  the 
first  half  of  the  Psalms  to  the  earlier,  and  the  second  lialf  to  the 
later  part  of  the  day ;  but  this  general  principle  (for  which  there 
is  no  ground  in  the  character  of  the  Psalms  themselves)  is  asso- 
ciated with  a  principle  of  selection,  by  which  certain  Psalms  are 
set  aside  for  particular  hours,  as  the  51st  for  Ferial  l.auds,  the 
Compline  Psalms,  and  the  three  last,  which  were  appomted  for 
constant  use  at  Lauds,  whether  Ferial  or  Festival. 


§  Tahle  of  Vie  Ordinary  Course  in  lohich  the  Psalms  were  appointed  to  be  sung  in  the  ancient  Church  of  J^ngland. 


Hours. 

The  Lord's  Day. 

Monday. 

i  1st  Noctum 

1—3,  6—15, 

27— 38.      1 

Mattins  |2nd  Noctiirn 

1(3—18, 

l3rd  Nocluni 

19-21. 

i 

93,  100  i,  03.  67. 

51,  5,  63. 

Lauds                  < 

Song  of  the  Three 
Children. 

Song  of  Isaiah 
(Isa.  xii.). 

L 

148,  HI).  150'. 

148,  149,  150. 

Prime                    { 

22-26,  54,  118, 
119,  D.  1—32. 

22  -26.  51, 
119,  11.  1-32. 

Tierce 

V.  33-kO, 

\  AsonSunday. 

Sexts                      [ 

119     1).  81-123, 

Nones 

,!>.  129—176. 

1 

Vespers 

110-115.       1 

110,  117,  120, 
121. 

Compline              \ 

4,  31,  r.  1—7. 
91,  134. 

1  AsonSunday. 

Tuesday. 


39—42,  44—50, 
62. 

51,  43,  63. 

Song  of llezekiah 

(Isa.  xxxviii.). 

148,  149,  150. 


\  As  on  Monday. 

I        122—120. 
As  on  Sunday. 


Wednesday. 


53,  55—02, 
64-00. 

51.  05.  63. 

Song  of  Hannah 

(1  Sam.  ii.). 

148,  HU,  150. 


As  on  Monday. 

127—131.      ] 
As  on  Sunday. 


Thursday. 


I        69-80. 

51,  90,  03. 

Song  of  .Moses 

(Exod.  XV.). 

143,  149,  150. 


As  on  Monday. 


132,  133,  135— 
137. 

As  on  Sunday. 


Friday. 


81—89,  94,  96,  97. 

51,  143,  63. 
Song  of  Hahak- 
kuk  (Hah.  iii.). 
148,  149,  150. 


As  on  Monday. 

\       138-142. 
As  on  Sunday. 


The  Sabhath. 


98—109. 

51,  92.  63. 

Song  of  Moses 

f '1  -"f.  xxxii.). 

148,  149,  150. 


As  on  Monday. 

144—147. 
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  j 
as  is  the  case  in  the  Latin  Church  at  the  present  day  3.  This 
deviation  from  the  appointed  order  is  referred  to  in  the  Preface 
to  the  Prayer  Book  of  154-9:  "...  notwithstanding  that  the 
ancient  Fathers  have  divided  the  Psalms  into  seven  portions, 
whereof  every  one  was  called  a  Nociurn  :  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,  therefore,  the  real  practice  of  the  Church ;  although  it 
was  doubtless  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  boar  on  their  title-page  "adusum  insignis 
ecclesise  Sarum  et  Eboracensis,"  in  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  ex- 
amined 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  elal)orate 
eystem  shown  in  the  preceding  Table. 


'  In  Lent  Psalms  51  and  118  were  used  instead  of  93  and  100. 

'  These  eight  Psalms  were  also  those  of  Lauds  on  all  Feasts  of  Saints. 

^  The  abuse  has  even  increased  in  modern  times,  and  Mr.  Neale  says  that 
"according  to  the  practice  of  the  modem  Roman  Church,  a  Priest  is  in  the 
habit  of  reciting  about  fifty  Psalms,  and  no  more;  these  fifty  being,  on  the 
wliole,  the  shortest  of  the  Psalter."  Comm.  on  Psalms,  p.  20. 


§   Tahle  of  the  Ordinary  Course  appointed  for  the  Psalms 
in  Psalters  of  1480— 151t). 


Mattins. 

Prime. 

Tierce «. 

Sexts. 

Nones. 

Vespers. 

^ 

Sunday  , . . 

1—26 

110—115 

Monday   . . 

27-38 

On  Ferial  days  the  119th 

116—118 

Tuesday  . . 

39-52 

Psalm  is  divided  among 

122—126 

Wednesday 

53     68 

these  four  botirs,  and  at 

127-131 

Thursday  . 

69-80 

[Nones,  120th  and  121st  1 

132—137 

Friday. .  . . 

81  -97 

are  added  to  the  portion 

138-143 

Saturday . . 

98—109 

appc 

inted  fo 

r  that  1 

lOur.  [ 

144—150 

In  tliis  plan  all  the  Psalms  except  the  llOtli  and  the  two  short 
ones  following  it  are  divided  between  Mattins  and  Vespers,  and 
no  notice  is  taken  of  Comjiline;  the  proportion  assigned  to  Mat- 
tins  being  more  than  four  times  that  assigned  to  Vespers,  and 
more  than  ten  times  that  given  to  the  four  intermediate  hours  *. 


*  In  King  Edward  VT.'s  Injunctions  of  1547  there  is  one  to  this  effect: 
"  rtem,  when  any  Semion  or  Il'^mily  shall  be  had,  the  Prime  and  houres 
sliall  be  omitted."  Tliis  omission  seems  to  have  represented  a  much 
earlier  practice,  as  there  are  no  Psalms  provided  for  tlie  little  hours  of 
Sunday  in  the  above  arrangement  of  the  Psalter.  See  also  the  4th  of  the 
Injunctions  at  page  xxv. 

9  The  Psalters  examined  areas  follows:  Bodleian  LibrarjsBouce.  9  (1480), 
70(1504):  A.  2,  18.  Line.  {15(1G),  Douce,  2G.  Kl ;  C.  4.  10,  Line,  (all  151G), 
Douce  3  (1530);  Rawl.  990  (n.  d.);  C.  42.  I.inc  (155.5).  British  Museum 
Library,  Harl.  MSS.,  2856.  2888.  C.  35,  g.  (151G):  C.  35,  b.  (1524);  C.  35,  a, 
(1529).  I  is  quite  evident  that  some  of  these  Psalters  were  intended  for 
use  in  the  choir;  and  this  is  e.vpressly  stated  in  the  title  of  the  sixth  (Douce, 
8).  dated  1530,  which  is  as  follows:  "Psalterium  ad  decantanda  in  choro 
officia  ecclesiastica  accommodatissimuni  cmn  sexpertita  litania,  liyninis 
Quoque,  ac  vigiliis  defiinctorura,  una  cum  Jtalendario  et  tabulis  ex  diversi* 


TO  THE  PSALTER. 


315 


How  far  tbis  new  plan  of  reciting  the  Psalter  was  introduced 
into  tlie  Church  of  England  it  is  impossible  to  say;  but  it  is 
plainly  a  link  of  transition  between  the  ancient  system,  adapted 
for  the  CltTgy  and  religious  bodies,  and  the  modern  one,  adapted 
for  parochial  use.  It  is  far  from  improbable  that  it  was  iuiro- 
duced  witli  a  view  to  parochial  use;  and  that  for  the  private  reci- 
tation of  the  Clergy  and  the  use  of  monastic  bodies  the  old 
system  was  still  retained.  The  arrangement  of  the  Psalter  made 
by  Cardinal  Quignoncz  in  his  Reformed  Breviary  had  no  influence 
whatever  on  that  adopted  in  the  Prayer  Book.  The  latter  was 
settled  in  IS-IO,  and  has  never  since  been  altered.  If  we  could 
read  the  experience  of  previous  ages,  as  well  as  we  can  those  of 
the  times  that  have  elapsed  since  this  monthly  system  of  recita- 
tion was  introduced,  we  should,  probably  come  to  the  conclusion 
that  it  is  the  best  one  that  could  be  adopted  for  general  use, 
according  to  the  ordinary  measure  of  devotional  attention  of 
which  ordinary  persons  are  capable. 

Tliree  principal  ways  of  singing  or  saying  the  Psalms  have 
been  generally  recognized  in  the  Christian  Church.  (1)  The 
Cantus  Uirectus,  in  which  the  whole  Psalm  is  sung  straight 
through  by  the  whole  choir.  (2)  The  Cantus  Antiphonalis,  in 
which  the  Clioir  is  divided  into  two  sides,  the  Cantoris  and 
Decani,  each  singing  alternate  verses.  (3)  The  Cantus  Respon- 
sarius,  m  which  the  Precentor  sings  the  verses  with  uneven 
numbers,  and  the  Choir  or  Congregation  those  with  even 
numbers.  All  three  methods  have  always  been  in  use  in  the 
Church  of  England,  but  the  second  and  third  most  commonly  so ; 
and  all  three  have  the  sanction  of  ancient  custom.  The  second 
is  the  metliod  which  the  Christian  Church  inherited  directly 
from  the  Jewish,  the  one  which  is  most  in  accordance  with  the 
heavenly  pattern  of  praise  revealed  to  us  through  Isaiah  and  St. 
John ;  and  the  thii'd  may  be  looked  upon  rather  as  a  modification 
of  it  than  as  a  separate  system. 

5  2.   Versions  of  ike  Vsalter  used  in  Dluine  SeriHce. 

It  is  not  probable  that  the  Psalms  were  ever  sung  in  Hebrew 
in  the  Cluistian  Church,  although  they  were  doubtless  so  used 
in  the  Temple  to  the  last.  Our  Lord  and  His  Apostles  sanctioned 
their  use  in  tliC  Vernacular  by  frequently  quoting  them  from  the 
Septuagint  Version ;  and  it  is  from  that  Version  tliey  are  prin- 
cipally quoted  even  in  the  Epistle  to  the  Hebrews  '.  The  in- 
stinct of  tlie  Church  which  has  always  made  it  cling  to  the  Sep- 
tuagint Psalms  for  use  in  Divine  Sei-vicc  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 
western  world,  in  wliich  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  were  translated;  although  it  seems  almost  im- 
possible but  that  it  should  have  preceded  the  writing  down  of 
the  Gospels  in  Greek,  since  otherwise  the  Psalmody  of  Divine 
Worship  would  have  been  unintelligible  to  large  numbers  of 
Latin  Christians. 

Portions  of  such  a  primitive  Latin  version  of  the  Holy  Scrip- 
tures, and  more  especially  the  Psalms,  are  still  extant  in  the 
works  of  the  Latin  fathers  who  preceded   St.  Jerome,  and  in 


orthodoxorum  practicis  patrum  collectis:  ad  simplicium  sacerdotum  cleri- 
corumque  instiuctionem  nunc  qiiidem  impressum;  et  a  quodam  erudito 
castigatum  et  auclum.  1530.  Venundantur  Londonii  in  cimiterio  divi 
Pauli  apud  Johannem  renis  sub  intersignio  Sancti  Georgii." 

The  same  arrangement  of  the  Psalter  is  alKO  found  in  an  Augsburg 
Psalter  in  the  Bodleian  [Douce,  2t;SJ,  and  in  a  Psalter  in  the  British 
Museum,  which  is  marked  "in  usum  eccle  Augusten"in  the  Catalogue. 
The  Bodleian  copy  begins,  "In  nomine  DiTi  nostri  Jhesu  xrT  amen.  In. 
cipir  psalterium  cum  suis  ptinentibus  quemadmodum  ecclesiEe  Augusten 
ordinatum  Dominicis  diebus.  Invitatorium.  Adoremus  dominum  qui 
fecit  nos." 

'  Tertulliin,  in  his  Apology  (c.  xviii.),  seems  to  say  that  the  Jews  of 
Egypt  used  the  LXX  in  their  Synagogue!. 

S  s 


ancient  Psalters.  The  Psalms  were  so  generally  nsed  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 
dabble  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  [De  Doct.  Christ,  ii.  15] ;  and  to  which  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  extant  (although,  perhaps,  with  some  corrections 
of  a  later  date),  and  it  was  used  in  Divine  Service  long  after  the 
rest  of  the  translation  had  been  superseded  by  the  labours  of  St. 
Jerome.  This  version  is  substantially  indicated  by  the  mar- 
ginal variations  which  are  printed  on  the  right  hand  iu  the  fol- 
lowing pages. 

St.  Jerome  left  three  versions  of  the  Psalter,  which  have 
acquired  the  names  of  tlie  Roman,  the  Gallican,  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  mentioned  here.  Tlie  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.  383.  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,  showing  the  hold  which  it  retained  upon  the  affections 
of  the  Church  -.  The  Gallican  version  of  .St.  Jerome  has,  on  the 
other  hand,  been  the  Psalter  of  the  whole  Western  Church  for 
many  centuries,  although  it  was  a  long  time  before  it  entirely 
superseded  the  ancient  Italic,  or  Vetus  Vulgata.  It  was  trans- 
lated from  Origeu'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  tlie  Knglish  Apostle  of  Germany, 
St.  Boniface,  in  the  early  part  of  the  eighth  century.  From 
France  it  was  brought  over  to  England,  and  eventually  super- 
seded 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  revision  of  the  Vulgate)  is  in  use  throughout  the  Latin 
Church,  both  in  Divine  Service  and  in  complete  volumes  of  the 
Holy  Bible. 

Our  English  Psalter  grew  out  of  this  long  used  "  Psalterium 
Davidicnm  ad  usum  Ecclesia;  Sarisburiensis,"  that  is,  out  of  the 
Gallican  version  of  St.  Jerome.  It  was  frequently  translated 
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 
translaticus  made  from  the  Vulgate  by  William  de  Schorham  and 
Richard  Rolle,  the  hermit  of  Hampole,  early  in  the  fourteenth 
century,  as  also  that  of  the  Wieklitfe  Bible  of  A.D.  1388  are  well 
known  :  and  these  versions  (in  common  with  other  books  of  Scrip- 
ture) formed  the  basis  of  subsequent  translations.  Tlins,  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  1540,  the  edition  so  issued  was  a  gradual 
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   PsiJter   is   appointed  to  be  read'.     The  paragraph 


2  The  same  thing  is  found  in  some  Bibles  of  Queen  Elizabeth's  reign,  in 
which  the  old  version  is  placed  side  by  side  with  that  of  1568.  In  some,  the 
old  version  supersedes  the  authorized  one  altogetlier. 

3  The  "Bible  version"  of  the  Psalms  has  gone  through  two  subsequent 
revisions,  the  first  that  of  Archbishop  Parker  in  15fi8,  and  the  last  that  ot 


316 


AN  INTRODUCTION 


referred  to  is  as  follows : — "Note,  Tlint  the  Psalter  foUowetli  tlie 
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  Edward  the  Sixth."  The  only  change  made  since 
1540  has  been  the  niunbering  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  Ser- 
vice, 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  in  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, 
bv  a  sort  of  Catholic  condensation  into  one  modem  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 
Inspiration  by  which  God  the  Holy  Spirit  guides  the  Church  into 
all  truth. 

§  3.  The  Meaning  of  llie  Fsalms  as  tised  in  Divine  Service. 

No  part  of  Holy  Scripture  possesses  greater  capacity  than  the 
Psalter  for  that  many-sided  application  which  is  a  chief  cha- 
racteristic 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  godly  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,  showing  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,  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  in  distant  ages  with  words  that  show  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  arc 
prefigured,  so  that  David  speaks  iu  the  Person  of  his  Lord,  and 
Israel  personifies  that  new  Jerusalem  which  is  the  Mother  of 
us  all. 

Of  these  manifold  tones  in  which  the  Psalter  speaks,  some  are 
adapted  for  the  pulpit,  some  for  private  meditation,  some  for  the 
confession  of  toe  ])enitent  when  he  is  upon  his  knees  in  self- 
abasement.  But  when  it  is  used  in  Divine  Service  there  is  one 
tone  with  which  the  Psalter  ever  rings ;  and  that  is  the  one  which 
speaks  to  the  praise  and  glory  of  God  concerning  the  relations 
which  exist  between  the  Divine  Nature,  the  Son  of  Man,  and  the 
Mystical  Body  of  Christ.  All  other  aspects  iu  which  the  Psalter 
can  be  viewed  ought  to  come  within  the  range  of  Christian  study 
and  practice;  and  we  cannot  atlbrd  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  this,  which  sees 
chiefly  God,  and  Christ,  and  the  Church  in  the  Psalms.  Thus 
the  Christian  finds  the  Psalter  a  living  word  for  every  genera- 
tion ;  and  if  he  sings  concerning  the  City  of  God,  the  voice  of 
his  understanding  and  love  dwells  little  on  the  historical  Jeru- 
salem of  the  past,  but  soars  upward  either  to  the  allegory  under 


the  translator*  (principally  the  Camhridge  Committee)  of  1611.  But  the 
Commissioners  of  Kill  were  specially  enjoined  to  deviate  from  Archbishop 
P;irker"s  version  of  I5ijs  only  when  the  sense  of  the  original  positively 
tt-'qiiired  them  to  do  so,  and  "revision"  would  more  truly  describe  their 
work  than  "translation." 


which  lies  hidden  the  Church  Militant  of  the  present,  to  the 
figurative  representation  of  the  soul  in  which  Christ  dwells,  or  to 
the  exalted  Image  which  reveals  to  his  faith  that  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  thau  all  the  rest  of  the  prophets,"  says  St.  Ambrose, 
"  spake  of  the  marriage  between  the  Divine  and  Human  nature." 
TertuUian  had  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  tho 
Jews,  who  could  see  the  Messiah  in  their  ancient  prophecies, 
though  the  generation  in  which  He  came  failed  to  recognize 
His  actual  Person.  But  without  going  back  to  the  Jews,  we 
may  trace  this  clear  vision  of  Christ  in  the  Psalms  to  the 
Apostles  themselves,  and  from  them  to  the  teaching  of  His  own 
lips  and  example.  In  the  earliest  dawn  of  the  Church  after  the 
Ascension,  the  Apostles  began  to  find  in  the  Psalms  an  explana- 
tion of  the  events  which  were  occurring  around  them.  Tliey 
recognized  in  the  fall  of  an  Apostle  a  fulfilment  of  that  "  which 
the  Holy  Ghost  by  the  mouth  of  David  spake  before  eonceraiug 
Judas  which  was  guide  to  them  that  took  Jesus  ....  For  it 
is  written  in  the  book  of  Psalms,  Let  his  habitation  be  desolate, 
and  let  no  man  dwell  therein ;  and  his  bishoprick  let  another 
take"  [Acts  ii.  10.  20].  And  in  the  Resurrection  of  their  Lord 
they  found  the  one  full  interpretation  of  what  the  "  patriarch 
David  ....  being  a  prophet "  .  .  .  .  and  "  seeing  before "  of 
that  which  was  to  be,  "  spake  of  the  Resurrection  of  Christ,  that 
His  soul  was  not  left  in  hell,  neither  His  flesh  did  see  corrup- 
tion" [Acts  ii.  31].  Such  a  use  of  the  Psalms  was  not  by  way 
of  adaptation  or  mere  illustration,  but  as  clear,  unimpeaehable 
evidence ;  infallible  truth,  coming  from  the  Fountain  of  Truth. 

Nor  is  it  to  be  wondered  at  that  the  Apostles  shoidd  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  shown  them  the  way  during  the  time  of  His  ministrations 
among  them;  while  the  last  hours  which  He  and  they  had  spent 
together  seem  to  have  been  wonderfully  connected  by  Him  with 
"  the  things  that  were  spoken  in  the  Psalms  conceruing  Him." 
It  seems,  indeed,  as  if  our  Blessed  Lord  took  every  opportunity 
at  that  time  of  showing  how  the  meaning  of  the  Psalter  was  to 
be  seen  clearly  only  when  viewed  in  the  light  of  the  Gospel. 
\V\wn  the  Pharisees  remonstrated  with  Him  for  permitting  tho 
children  to  sing  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  eighth  Psalm,  and  saying,  "  Yea,  liave  ye 
never  read,  Out  of  the  mouth  of  babes  and  sucklings,  Thou  hast 
perfected  praise  ? "  [Matt.  xxi.  16.]  In  the  same  manner, 
shortly  after.  He  foretold  them  of  His  own  glory  (notwithstanding 
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  is  become  the  head  of  the 
corner "  [Matt.  xxi.  42].  And  from  their  own  confession  that 
Christ  was  the  Son  of  David  spoken  of  in  the  Psalms,  He  con- 
victed them  of  folly  in  not  acknowledging  Him,  the  Sou  of 
David,  for  their  Lord  [Matt.  xxii.  45]. 

After  these  final  hours  of  Christ's  public  ministrations  camo 
those  which  ended  the  time  of  His  humiliation.  When,  during 
that  sad  and  solenm  period.  He  would  re\eal  to  the  Apostles  that 
the  tridtor  was  to  come  from  among  themselves.  He  shows  them 
how  this  had  been  already  predicted  in  the  Psalms,  aud  that 
what  is  to  happen  will  be  in  fulfilment  of  the  Scripture,  "He 
that  eateth  bread  with  Me  hath  Ufted  up  his  heel  against  JIc  " 


'  These  four  meanings  of  Holy  Scripture  are  thus  expressed  in  an  ancient 
couplet : 

"  Litera  scripta  docet  :  quod  credas  Allegona  : 
Quid  spercs,  Anagoge  :  quid  agas,  Tropologia  " 


TO  THE  PSALTER. 


S17 


[John  xiii.  18].  When  IIo  speaks  of  tlic  feelings  wliieh  tlie 
Jews  entertained  towards  Him,  again  He  goes  to  the  Psalms, 
"  But  this  eonieth  to  pass  that  the  word  might  be  fulfilled  that 
is  written  in  tlieir  law.  They  hated  Me  without  a  eause"  [John 
XV.  25j.  His  last  act  of  common  worship  with  them  was  when 
He  and  they  sung  the  latter  half  of  the  great  Hallelujah  hymn 
of  the  Passover  [Psalms  116  —  118]  as  they  went  forth  to 
Gethsemane.  And  when  He  was  on  the  Cross  the  words  of  the 
Psalmist  form  such  an  atmosphere  of  fulfilled  prophecy  around 
the  Throne  of  His  sufl'ering,  as  to  make  a  thoughtful  Christian 
receive  with  respect  the  old  tradition,  that  He  recited  the 
twenty-second  and  following  Psaluis  as  far  as  the  sixth  verse  of 
the  thirty-first,  hciore  commending  His  soul  into  the  hands  of 
His  Father,  not  in  new  words,  hut  in  those  with  which  His 
Spirit  had  inspired  David  many  ages  before.    [Luke  xxiii.  40.] 

When  the  Apostles,  then,  began  immediately  to  look  for  the 
Gospel  in  the  Psalter,  they  followed  with  loving  faith  in  the  path 
wliicli  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  tn  conviction,  may  be  seen  by  the 
fi'equency  mth  which  St.  Paul  (who  received  his  Gospel  by 
direct  revelation  from  his  ascended  Lord,  and  chiefly  for  minis- 
trations among  those  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  tlie  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  Uim,  all  ye 
people"  [Rom.  xv.  9.  11].  Where  we  should  otherwise  least 
expect  it  he  finds  an  allegorical  allusion  to  the  first  spread  of  the 
Gospel ;  and  fixes  the  nineteenth  as  one  of  our  Easter  Psalms  by 
showing  that  "their  sound  went  into  aU  the  earth,  and  tlieir 
woi'ds  unto  the  ends  of  the  world,"  refers  to  the  Apostles  of  the 
Sun  of  righteousness.  Who  Himself,  and  Himself  in  them,  was 
running  His  course  to  extend  the  Light  of  salvation  through  all 
nations.  How  remarkably  the  Apostle  draws  out  the  depth  of 
meaning  contained  in  tlie  Psalms  to  throw  light  on  the  argument 
of  liis  Epistle  to  the  Hebrews,  is  familiar  to  every  thoughtful 
reader  of  the  New  Testament ;  and  some  notes  will  be  found  under 
several  Psalms  in  the  following  pages,  connected  with  the  mean- 
ing which  he  has  given  to  them  in  that  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  show  that  the 
principle  is  recognized  as  one  whose  application  is  by  no  means 
intended  to  be  limited  to  the  most  self-evident  allegories  and 


spiritual  intei-pretations.  In  the  choice  of  such  Psalms  as  the 
IDth,  8'JtIi,  and  132nd  for  Christmas  Day,  of  the  40th  and  88tli 
for  Good  Friday,  of  those  appointed  for  Ascension  Day,  and  of 
the  68th,  101th,  and  115th  for  Whitsunday,  we  see  the  Church 
penetrating  far  lielow  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  the 
Incarnation,  Death,  and  Ascension  of  our  Lord,  and  the  mar- 
vellous operations  of  the  Holy  Spirit  in  carrying  on  the  work  of 
God's  glory  in  man's  redemption. 

There  can  be  no  doubt,  therefore,  that  in  thus  using  the 
Psalter  as  a  treasury  of  truths  respecting  Christ  and  His  Church, 
which  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,  oflering 
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  infiiUihle  Guide.  Tims  we 
praise  Clirist  as  God  whose  Throne  is  from  everlasting;  ClirLit 
who  comes  in  the  Incarnation,  saying,  "  A  Body  hast  Thou  pre- 
pared 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,  "  My  God,  My  God,  why  hast  Thou  for- 
saken Me  ?  "  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  (jlory,  carry- 
ing our  nature  within  the  everlasting  gates;  Christ,  sittino'  on 
the  right  hand  of  God  until  all  His  enemies  be  made  His  foot- 
stool ;  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  apjilications  of  the 
Psalms  in  this  manner  which  are  given  us  in  the  New  Testa- 
ment, 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  faith  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  exiierience  of 
the  devout  and  happy  feelings  wliich  David  himself  had,  when 
he  sang,  "  My  soul  shall  be  satisfied,  even  as  it  were  with 
marrow  and  fatness:  when  my  mouth  praiseth  Thee  with joyfiJ 
lips." 


318 


TflK 


PSALMS  OF  DAYID. 


The  I.  Bay. 

Morning 

Prayer. 


lei.  XTH.  B. 
Rev.  xxii.  2. 


B' 


THE  I.  PSALM. 
Beatiis  v'lr,  qui  noii  ahiit. 
►  LESSED  is  the  ninn  that  hath 
not  walked  in  the  counsel  of  the 
ungodly,  nor  stood  in  the  way  of  sin- 
ners »  and  hath  not  sat  in  the  seat  of 
the  scornful. 

2  But  his  delight  is  in  the  law  of 
the  Lord  i  and  in  his  law  will  he  exer- 
cise himself  day  and  night. 

3  And  he  shall  he  like  a  tree  planted 
by  the  water-side  t  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  x  but  they  are  like  the  chaff, 
which  the  wind  scattereth  away  from 
the  face  of  the  earth. 

6  Therefore  the  ungodly  shall  not 
be  able  to  stand  in  the  judgement  x 
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. 


PS  ALTER!  UM  DAYIDICUM 


ECCLESI-E  SARISBURIENSIS '. 


Easter  Dav  and 
Hve,  ^  attiio. 

Corp.  (  lirist,, 
Ul  Noct. 


PSALMUS  I. 

BEATUS  vir  qui  non  ahiit  in  con-  f.","^^,^*'"'""'' 
silio  impiorum,  et  in  via  pecca- 
torum  non  stetit :  et  in  cathedra  pes- 
tilentiae  non  sedit : 

Sed  in  lege  Domini  voluntas  ejus : 
et  in  lege  ejus  meditabitur  die  ac 
noete. 

Et  erit  tanquam  lignum,  quod  plan- 
tatum  est  secus  decursus  aquarum : 
quod  fructum  suum  dabit  in  tempore 
suo : 

Et  folium  ejus  non  defluet :  et  omnia 
qusecunque  faciet  prosperabuutur. 

Non  sic  impii,  non  sic :  sed  tan- 
quam pulvis  quern  projicit  ventus  a 
facie  terrce. 

Ideo  non  resurgent  impii  in  judicio  : 
neque  peecatores  in  concilio  justorum. 

Quoniam  novit  Dominus  viam  justo- 
rum :  et  iter  impiorum  peribit. 


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  thanks- 
giving, and  honour,  and  power,  and  might,"  as  the  Lamb  of 
God,  Wio  is  God,  throughout  the  Psalms.  In  this  particular 
Psalm  He  is  praised  as  the  one  only  wearer  of  our  nature  in 
M'hom  pure  and  perfect  holiness  has  been  found  during  the  time 
of  earthly  sojourn  and  probation.  In  His  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  cathedra 
which  was  offered  Him  (though  it  seemed  to  bring  Him  in  a 
moment  that  sovereignty  which  could  otherwise  only  be  won 
through  sutfering),  because  it  was  the  throne  of  the  Evil  One, 
the  Prince  of  this  world,  and  not  the  throne  of  the  Cross.  His 
dcliglit  was  to  do  the  will  of  Him  that  sent  Him,  in  the  day 
wliile  there  was  glad  sunshine  and  time  to  work,  and  in  the 
niglit  too,  when  all  was  eclipse,  and  darkness,  and  sorrow.    Being 


made  perfect  through  suffering.  He  became  the  origin  of  per- 
fection in  others ;  the  Corn  of  ttTieat  cast  into  tlie  ground  to  die 
and  to  spring  up  again  with  a  power  of  life-giving  in  its  own 
resurrection;  tlie  Corn  and  Wine  of  the  Tree  of  Life,  planted  by 
timt  Kiver  the  streams  whereof  make  glad  the  City  of  God ;  a 
fruit  of  sacramental  life,  for  the  regeneration,  edification,  and 
resurrection  of  souls.  Nor  can  any  of  His  work  fail  tlirough 
any  deficiency  of  its  own  ;  for  whatsoever  He  doeth,  whether  of 
grace  towards  men,  or  of  Intercession  towards  God,  it  sliall 
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  Hcatlien, 
and  at  all  times  by  sin,  the  end  will  prove  how  great  the  con- 
trast !  The  Wind  of  Pentecost  will  at  liust  scatter  altogether  all 
the  opponents  of  the  Kingdom  of  God,  .as  it  has  been  doing  in 


•  N.B.— Only  the  text  of  the  Psalms  themselves  is  here  printed,  not. 
withstanding  the  above  title :  and  they  are  placed  in  the  order  of  tbt 
modem,  uot  of  the  ancient  Psalter. 


THE  PSALMS. 


319 


'JTie  I.  Day. 

Morning 

Prayer, 
Easter  Day  Jlat- 

tins. 
A  Passion  Psalm. 
Acli  iv.  25. 


Luke  xix.  14, 


AeU  xiii.  53. 
Cf.  Matt.  xxvi. 

63. 
Btb.  i.  5.  V.  5. 


Rn.  U.  27.  xix. 
IS. 


John  T.  23. 


THE  II  PS.4iM. 
Quare fremuerunt  genfes  ? 

WHY  do  the  heathen  so  furiously 
rage  together  x  and   why   do 
the  people  imagine  a  vain  thing  ? 

•2  The  kings  of  the  earth  stand  up^ 
and  the  rulers  take  counsel  together  » 
against  the  Lord,  and  against  his 
Anointed. 

3  Let  us  break  their  bonds  asunder » 
and  cast  away  their  cords  from  us. 

4  He  that  dwelleth  in  heaven,  shall 
laugh  them  to  scorn  »  the  Lord  shall 
have  them  in  derision. 

5  Then  shall  he  speak  unto  them  in 
his  wrath  t  and  vex  them  in  his  sore 
displeasure. 

6  Yet  have  I  set  my  King  x  upon 
my  holy  hill  of  Sion. 

7  I  will  preach  the  law,  whereof 
the  Lord  hath  said  unto  me  «  Thou 
art  my  Son,  this  day  have  I  begotten 
thee. 

8  Desire  of  me,  and  I  shall  give 
thee  the  heathen  for  thine  inheritance  x 
and  the  utmost  parts  of  the  earth  for 
thy  possession. 

9  Thou  shalt  bruise  them  with  a 
rod  of  iron  t  and  break  them  in  pieces 
like  a  potter's  vessel. 

10  Be  wise  now  therefore,  O  ye 
kings  X  be  learned,  ye  that  are  judges 
of  the  earth. 

11  Serve  the  Lord  in  fear  »  and 
rejoice  imto  him  with  reverence. 

12  Kiss  the  Son,  lest  he  be  angry, 
and  so  ye  perish  from  the  right  way  » 
if  his  wrath  be  kindled  (yea,  but  a 
little)  blessed  are  all  they  that  put 
their  trust  in  him. 


PSALMUS  II. 

aUARE    fremuerunt    gentes  :    et  ^j","^'^^,""""'' 
populi  meditati  sunt  inania  ?        chrisim.  iiait., 

'     i^  .        _  1st  Nort. 

Astiterunt  reges  terrse,  et  principes  ^°°'^  Friday, 
convenerunt  in  rmum :    adversus  Do- 
minum,  et  adversus  Christum  ejus. 

Dirumpamus  vincula  eorum :  et 
projiciamus  a  nobis  jugum  ipsorum. 

Qui  habitat  in  eoelis  irridebit  eos : 
et  Dominus  subsannabit  eos. 

Tunc  loquetur  ad  eos  in  ira  sua  :  et 
in  furore  suo  eontiirbabit  eos. 

Ego  autem  constitutus  sum  Kex  ab 
eo  super  Sion  montem  sanctum  ejus  : 
prajdicans  pneeeptum  ejus. 

Dominus  dixit  ad  me,  Filius  mens 
es  tu  :    ego  hodie  genui  te. 

Postula  a  me,  et  dabo  tibi  gentes 
haereditatem  tuam :  et  possessionem 
tuam  terminos  terrse. 

Reges  eoa  in  virga  ferrea :  et 
quam  vas  figuli  confringes  eos. 

Et    nunc   reges  inteUigite  :    erudi-  ""^^^ """"'  v^ 
mini  qui  judicatis  terram. 

Servite  Domino  in  timore  :  et  exul- 
tate  ei  cum  tremore. 

Apprehendite  disciplinam,  nequando 
irascatur  Dominus  :  et  pereatis  de  via 
justa. 

Cum  exarserit  in  bre^•i  ira  ejus : 
beati  omnes  qui  confidant  in  eo. 


fjlU-   noi^oMtr  aVTOVt 


part  ever  since  its  first  sound  was  heard.  For  them  there  vrHi 
be  no  defence  in  the  dreadful  Day  of  Judgment,  nor  any  place  in 
the  Communion  of  glorified  saints.  Only  the  path  which  He  has 
marked  out,  \Vho  said,  "  I  am  the  w.ay,"  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  prepared  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  His 
victory,  and  therefore  a  Psalm  for  Easter  Day.  Its  true  mean- 
ing is  shown  by  the  quotations  from  it  in  Acts  iv.  25,  26,  by  SS. 
Peter  and  John,  and  by  those  in  Acts  xiii.  33,  Heb.  i.  5,  and  v. 


5,  by  St.  Paul.  The  manner  in  which  it  is  quoted  by  the  former 
may  lead  to  the  conclusion,  however,  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  suffering. 

To  this  day  the  question  may  be  asked,  Vihy  did  the  "hea- 
then," 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  j  and  yet 
God's  iiTesistible  law  had  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, 
that  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 


320 


THE  PSALMS. 


The  I.  Day. 

Morning 

Prayer. 
[A  daily  Morning 

Psaim  of  the 

Easttni 

Church.] 
Malt,  xxvii.  43. 
Isa.  liii.  4. 


John  xi.  11. 
1  Thess.  iv.  14. 


Matt.  xxvi.  53. 


Acts  iv.  12. 
Jonah  ii.  9. 


John  xii.  27,  28 


THE  III  PSALM. 
Domlne,  quid  imdii]}licatl  ? 

LORD,  bow  are  they  increased  tliat 
trouble  me  t  many  are  they  that 
rise  against  me. 

2  IMany  one  there  be  that  say  of 
my  soul  I  There  is  no  help  for  him  in 
his  Gofl. 

3  But  thou,  O  Lord,  art  my  de- 
fender »  thou  art  my  worship,  and  the 
lifter  lip  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  thou- 
sands of  the  people  »  that  have  set 
themselves  against  me  round  about. 

7  Up  Lord,  and  help  me,  O  my 
God  «  for  thou  smitest  all  mine  enemies 
upon  the  cheek-bone ;  thou  hast  bro- 
ken the  teeth  of  the  ungodly. 

8  Salvation  belongeth  unto  the 
Lord  J  and  thy  blessing  is  upon  thy 
people. 

TUE  IV  PSALM. 
Oum  invocarem. 

'EAR  me  when  I  caU,  O  God  of 
my  righteousness  «  thou  hast 
set  me  at  liberty  when  I  was  in  trouble; 
have  mercy  upon  me,  and  hearken  unto 
my  prayer. 


H' 


PSALMUS  III. 

DOMINE,  quid  multiplicati  sunt  ^""^"^**""'°'' 
qui  tribulant  me?  multi  insur- 
gunt  adversum  me. 

Multi  dieunt  animie  meae :  Non  est 
salus  ipsi  in  Deo  ejus. 

Tu  autem,  Domine,  susceptor  meus 
es :  gloria  mea,  et  exaltans  caput 
meum. 

Voce  mea  ad  Dominum  clamavi :  et 
exaudivit  me  de  monte  sancto  suo. 

Effo  dormivi,  et  soporatus  sum:  et  etsnm„„mco-p'>i 

~  ^  ^  resnrrexx     quo- 

exsurrexi,  quia  Dominus  suscepit  me. 

Non  timebo  millia  populi  cireum- 
dantis  me :  exsurge,  Domine,  salvum 
me  fac,  Deus  meus. 

Quoniam  tu  percussisti  omnes  ad- 
versantes  mihi  sine  causa :  dentes  pec- 
eatorum  contri\risti. 

Domini  est  salus  :  et  super  popu- 
lum  tuum  benedictio  tua.  ■ 


iirrexi     qu 
niam  .  . . 


conteruiati 


PSALMUS  IV. 

CUM  invocarem  exaudivit  me  Deus  Ea^^ter  Eve, 
...  for...  Clir., 

lustitiae    meae:     in    tnbulatione     i>tv.ct. 

.         .     .  Ma'inilyTh., 

dilatasti  mihi.  Prime, 

M..rtyrs, 

Miserere  mei :  et  exaudi  orationem  cnnfessnrs, 

■inn  Noct. 

meam.  conoiin-. 

Miser.  m''ii, 
Doininut  el 


My  yoke  upon  you  ....  for  My  yoke  is  easy  and  My  burden  is 
light :"  and  the  vengeance  of  the  Lord  has  been  displayed  in 
that  loving  compulsion  by  which  He  has  led  His  enemies  to  true 
wisdom  and  learning,  by  leading  them  to  do  reverent  sen'ice  and 
homage  to  the  Son  of  Man. 

Thus  the  Cross  of  the  Passion  has  become  the  triumphant 
Banner  of  the  Resurrection ;  and  the  sign  of  the  Son  of  Man, 
which  was  once  the  badge  of  shame,  surmounts  the  proudest 
tokens  of  earthly  glory,  to  signify  that  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  shows  us  a  type  of  Christ  coming  to  His  own  and  His 
own  receiving  Him  not.  On  Palm  Sunday  the  multitude  led 
Him  in  triumph  to  Jerusalem,  but  on  Good  Friday  they  led  Him 
before  Herod  and  Pilate ;  so  that  they  were  "  increased "  that 
troubled  Him  by  rejecting  Him,  and  become  "many"  that  rose 
against  Him,  "  saying.  Crucify  Him,  Crucify  Him."  Liter-ally, 
the  mockers  said,  "He  trusted  in  God;  let  Him  dehver  Him 
now,  if  He  will  have  Him  :"  figuratively,  the  whole  world  looked 
on  His  P.assion  and  said,  "  We  did  esteem  Hiin  stricken,  smitten 
of  God,  and  afflicted." 


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  sufl'er- 
ing  Man  of  Sorrows  could  say,  "  Father,  into  Thy  hands  I  com- 
mend My  spirit,"  knowing  that  He  would  he  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- 
ing that  One  has  said,  "  The  gates  of  hell  shall  not  prevail 
against  it." 

So  may  each  member  of  Christ  lay  them  down  to  rest  night 
by  night,  knowing  that  there  is  One  who  will  "  lighten  our 
darkness;"  and  at  the  last  lay  them  down  to  the  sleep  of  the 
grave,  saying,  "  I  know  that  My  Redeemer  liveth," — "  If  we  be- 
lieve 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  thankfulness  for  rest  after  trouble,  toil,  and  sorrow,  per- 
vades the  whole  Psalm,  and  fits  it  for  the  jilace  which  it  has  so 
universally  occupied  in  the  devotions  of  the  Cliurch. 

Uttered  in  the  person  of  Christ,  it  is  an  expansion  of  His  cum- 


THE  PSALMS. 


331 


The  1.  Day. 

Morning 

Praijer. 
John  viii.  49. 


Matt.iii.  17. 

a. 


.Evh.  iv.  26. 


2.  O  ye  sons  of  men,  how  long  will 
ye  blaspheme  mine  honour  x  and  have 
such  pleasure  in  vanity,  and  seek  after 
leasing  ? 

3  Know  this  also,  that  the  Lord 
hath  chosen  to  himself  the  man  that 
is  godly  »  when  I  call  upon  the  Lord, 
he  will  hear  mo. 

4  Stand  in  awe,  and  sin  not  «  com- 
mune with  your  own  heart,  and  in 
your  chamber,  and  be  still. 

5  Offer  the  sacrifice  of  righteous- 
ness  «  and  put  your  trust  in  the  Lord. 

6  There  be  many  that  say  »  Who 
will  shew  us  any  good  ? 

7  Lord,  lift  thou  up  %  the  light  of 
thy  countenance  upon  us. 

8  Thou  hast  put  gladness  in  my 
heart  i  since  the  time  that  their  corn 
and  wine  and  oil  increased. 

9  I  will  lay  me  down  in  peace,  and 
take  my  rest  j  for  it  is  thou,  Lord, 
only  that  makest  me  dwell  in  safety. 

THE  V  PSALM. 
Terla  mea  aurihus. 

PONDER   my   words,    O    Lord  » 
consider  my  meditation. 

2  O  hearken  thou  unto  the  voice  of 
my  calling,  my  King,  and  my  God  t 
for  unto  thee  will  I  make  my  prayer. 

3  My  voice  shalt  thou  hear  betimes, 
O  Lord  J  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  be  foolish  shall  not  stand 
in  thy  sight  t  for  thou  hatest  all  them 
that  work  vanity. 


Filii  hominum,usquequogravi corde?  s'"'" coide 
ut  quid  diligitis  vanitatem,  et  quseritis 
mendaeium  ? 

Et  scitote  quoniam  mirificavit  Domi-  magniiicavit 
nus  sanctum  suum  :  Dominus  exaudiet 
me  cum  clamavero  ad  eum. 

Irasciminij   et  nolite  peceare  :    quae  qm  dicitis 
dicitis  in  cordibus  vestris,  et  in    cu- 
bilibus  vestris  compungimini. 

Sacrificate  sacrificium  justitiae,  ct 
sperate  in  Domino:  multi  dicunt, 
Quis  ostendit  nobis  bona  ? 

Signatum  est  super  nos  lumen  vul- 
tus  tui,  Domiue :  dedisti  Isstitiam  in 
corde  meo. 

A  fructu  fnimenti,  vini,  et  olei  sui :  a  tempore  frum 
multiplicati  sunt. 

In  pace   in   idipsum  :    dormiam   et  obdormiam 
requieseam. 

Quoniam  tu,  Domine,  singulariter  in 
spe  :  constituisti  me. 


PSALMUS  V. 

yERBA  mea  auribus  percipe,  Do-  Monday  Lauds. 
^  ^  Mattiniof  ths 

mine:  mtellige  clamorem  meum.     departed. 

Intende  voci  orationis   meae :    Rex  Cc.nicsso'rs, 

'in*i  Noct. 

mens  et  Deus  mens.  si.  Michael, 

.  .  1st  Noel. 

Ouoniam  ad  te  orabo,  Domine  :  mane 
exaudies  voeem  meam. 

Mane  astabo  tibi  et  videbo :  quo- 
niam non  Deus  volens  iniquitatem 
tu  es. 

Neque  habitabit  juxta  te  malignus  : 
neque  permanebunt  injusti  ante  oculos 
tuos. 


mendation  prayer,  and  applies  to  that  moment  when,  while  the 
world  was  still  standing  in  awe  at  the  supernatural  darkness.  He 
cried  of  "  the  Sacrifice  of  Righteousness,"  "  It  is  finished." 
Doubtless  a  ray  of  Divine  light  comforted  the  broken  heart  of 
the  dying  Jesus  as  He  commended  His  soul  to  His  Father.  He 
knew  that  the  Lord  had  heard  Him,  and  would  glorify  again  the 
Name  which  He  had  already  glorified.  And  so  while  the  people 
said,  "  He  saved  others.  Himself  He  cannot  save,"  Jesus  looked 
forth  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 
Tor  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  Life  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  who  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  first  we 
have  the  Life  of  Christ,  in  the  second  His  Passion,  in  the  fourth 
His  Death  and  Burial,  in  the  third  His  Besurrectiou. 

PSALM  V. 

Tlie  third  verse  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  Horning 
Service,  or  Lauds,  on  Mond.ay. 

It  is,  throughout,  the  voice  of  the  Church  speaking  to  Christ. 
As  in  the  dawn  of  its  existence  the  Church  prayed  that  the  Loi-d 
would  grant  unto  His  servants  that  with  all  boldness  they  migl ;  t 
speak  His  word,  and  that  He  would  stretch  forth  His  hand  to 

T  T 


322 


THE  PSALMS. 


The  I.  Day.  6  Tliou    shiilt     destroy  thorn    that 

Prayer.         speak  leasing'  t    the  Loi-d  will  ahlior 

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. 
Acts  iv.  29, 30.  8  Lead  me,  O  Lord,  in  thyrig-hteous- 

ness,  because  of  mine  enemies  »  make 

thy  way  plain  before  my  face. 

9  For   there   is   no   faithfulness  in 

his    mouth  j    their  inward  parts    are 

very  wickedness. 
Som.iii.  13.  10  Their  throat  is  an  open  sepulchre  t 

they  flatter  with  their  tongue. 

11  Destroy  thou  them,  O  God,  let 
them  perish  through  theirown  imagina- 
tions »  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  s  they  shall  ever 
be  gi\'ing  of  thanks,  because  thou 
defendest  them;  they  that  love  thy 
Name,  shall  be  joj-ful  in  thee ; 

Gen  sv.  1.  13  For  tliou,  Lord,  wdt  give  thy 

blessing  unto  the  righteous  j  and  with 
thy    favourable    kindness    wilt    thou- 
defend  lum  as  with  a  shield. 

THE  VI  PSALM. 
Bomine,  ne  in  furore. 


^~\   LORD,  rebuke  me  not  in  thine 


Evening 

^AA\eii\^i      ^^    indignation  j  neither  chasten  me 

A  ""'■.    ..  ■  r,     ill  thy  displeasure. 

A  penitential  Ps,  ^  ^ 

Rev.  iii.  19.  2  Have  mercy  upon  me,  O  Lord, 

for  I  am  weak  »  0  Lord,  heal  me,  for 
my  bones  are  vexed. 

3  My  soul  also  is  sore  troubled  x 
but.  Lord,  how  long  wilt  thou  punish 
me  ? 

4  Turn  thee,  O  Lord,  and  deliver 
my  soul  i  O  save  me  for  thy  mercy's 
sake. 


John  xii.  27. 
Lament,  i.  12, 


Odisti  omnes  qui  operantur  iniqui-  od.  Domi«e. 

.  omnes    peiJet 

tatem  :    perdes   omnes  qui  loquuntur     ?»'  qui 
mendacium. 

Virum  sanguinum  et  dolosum  abo- 
minabitur  Dominus :  ego  autem  in 
multitudine  misericordiae  tuae. 

Introibo  in  domum  tuam  :  adorabo  int.  Domine.  in 
ad  templum  sanctum  tuum  in  timore 
tuo. 

Domine,  deduc  me  in  justitia  tua 
propter  inimicos  meos  :  dirige  in  con- 
spectu  tuo  viam  meam. 

Quoniam  non  est  in  ore  eorum  Veri- 
tas :  cor  eoram  vanum  est. 

Sepulchrumpatens  est  guttur  eorum; 
Unguis  suis  dolose  agebant :  judica  illos 
Deus. 

Decidant  a  cogitationibus  suis; 
secundum  multitiidinem  impietatum 
eorum  expelle  eos  :  quoniam  irritave-  quoniam  rmcer- 

.    .        x-v         ■  vaverunt  te 

runt  te,  Domine. 

Et  Isetentur  omnes  qui  sperant  in 
te  :  in  seternum  exsultabunt,  et  habita- 
bis  in  eis. 

Et  gloriabuntur   in    te    omnes    qui 
diligunt    nomen    tuum  :    quoniam    tu  d„„,„,,  bene- 
bencdiees  justo. 

Domine,  ut  scuto  bonoe  voluntatis 
tuse :  coronasti  nos. 


dices  jutiitm 


PSALMUS  VI. 
OMINE,  ne  in  furore  tuo  arguas  Sunday  wattins. 

,  .     .         1st  Noct. 

me:  neque  in  ira  tua  corripias  Matt,  of  the  de- 
parted. 

'.  nein  ira  .  .  neque 

INIiserere  mei,  Domine,  quoniam  in- 


D 


firmus  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  rai- 
sericordiam  tuam. 


omnia  ossa 


work  signs  and  wonders;  so  now  does  she  direct  her  constant 
prayer  tliat  His  Presence  may  liless  the  opening  day,  and  tli.it 
He  will  direct  her  way. 

It  is  well,  in  using  this  and  other  Psalms  in  which  the  de- 
struction of  enemies  is  spoken  of,  to  remember  that  they  are 
God's  enemie.s,  and  the  enemies  of  His  Church  and  law,  against 
whom  the  words  are  uttered;  and  that  the  destruction  of  evil  for 
the  salvation  of  the  repentant  evil-doer  is  the  highest  exercise  of 
Divine  mercy.  Xor  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  Redeemer  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  darkness  which 
He  suffered  upon  the  cross.  No  one  was  evei'  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  rebuke  of  the 
Lord,  so  that  He  cried,  "  My  God,  My  God,  why  hast  Thou  for- 


THE  PSALMS. 


323 


Thel.  Daj. 

Evening 
Prayer. 


.Ter.  ix.  1. 
Lament.!.  16. 
4S,  19. 


Matt.  Tii.  23. 
Cf.  LXX. 


Luke  I.  18. 


I  Pet.  T.  8. 


!  ;m.  li  VJ. 


Cf.     Job 
passim. 


xxxf. 


5  For  in  death  no  man  remember- 
eth  thee  »  and  who  will  give  thee 
thanks  in  the  pit  ? 

6  I  am  weary  of  my  groaningfj 
every  night  wash  I  my  bed  t  and 
water  my  couch  with  my  tears. 

7  My  beauty  isgone  for  very  trouble  t 
and  worn  away  because  of  all  mine 
enemies. 

8  Away  from  me,  all  ye  that  work 
vanity  s  for  the  Lord  hath  heard  the 
voice  of  my  weeping. 

9  The  Lord  hath  heard  my  petition  t 
the  Lord  will  receive  my  prayer. 

10  All  mine  enemies  shall  be  con- 
founded, and  sore  vexed  x  they  shall  be 
turned  back,  and  put  to  shame  sud- 
denly. 


0 


THE  VII  rSALM. 
Domine,  Deris  mens. 

LORD  my  God,  in  thee  have  1 
put  my  trust  x  save  me  from  all 

them  that  persecute  me,  and  deliver 

me; 

2  Lest  he  devour  my  soul  like  a 
lion,  and  tear  it  in  pieces  «  while  there 
is  none  to  help. 

3  O  Lord  my  God,  if  I  have  done 
any  such  thing  »  or  if  there  be  any 
wickedness  in  my  hands  ; 

4  If  I  have  rewarded  evil  unto  him 
that  dealt  friendly  with  me  t  yea,  I 
have  delivered  him  that  without  any 
cause  is  mine  enemy ; 

5  Then  let  mine  enemy  persecute 
my  soul,  and  take  me  «  yea,  let  him 
tread  my  life  dovm  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. 


Quoniam  non  est  in  morte  qui  memor 
sit  tui :  in  inferno  autem  quis  con- 
fitebitur  tibi  ? 

Laboravi  in  gemitu  meo,  lavabo  per 
singulas  noctes  lectum  meum :  lacry- 
mis  meis  stratum  meum  rigabo. 

Turbatus  est  a  furore  oculus  mens  :  estprtriraocuias 
inveteravi  inter  omnes  iuimicos  meos. 

Discedite  a  me  omnes  qui  operamini 
iniquitatem :  quoniam  exaudivit  Domi- 
nus  vocem  fletus  mei. 

Exaudivit    Dominus  deprecationem 
meam  :  Dominus  orationem  meam  sus-  meam  admmfs-.i 
eepit. 

Erubescant   et   conturbentur   vehe-  eonturbeniur 

.    .  .  vTnnes 

menter    omnes  inimici    mei :    conver-  averiantur  reimr- 

siim 

tantur  et  erubescant  valde  volociter. 


D 


PSALMUS  VII. 
OMINE,Deus  meus,in  te  speravi : 


Sunday  Mattins 
Ist  Noct. 

salvum  me  fac  ex  omnibus  per-  m^"-  °f  'he  de 

^  parted. 

libel »  me  ah  om. 


sequentibus  me,  et  libera  me. 

Nequando  rapiat  ut  leo  animam 
meam :  dum  non  est  qui  redimat, 
neque  qui  salvum  faciat. 

Domine,  Deus  mens,  si  feci  istud : 
si  est  iniquitas  in  manibus  meis. 

Si  reddidi  retribuentibus  mihi  mala: 
decidam  merito  ab  iaimicis  meis  in- 
anis. 

Persequatur  inimicus  animam  meam 
et  comprehendat,  et  eonculcet  in  terra 
vitam  meam :  et  gloriam  meam  in 
pulverem  deducat. 

Exsurge,  Domine,  in  Lra  tua :  et  exal- 
tare  in  finibus  inimicorum  meorum. 


nihus  .  .  . 
eripe  me 


naken  Me  ?"  Yet,  as  God  has  said,  "  As  many  as  I  love  I  rebuke 
and  chasten,"  so  His  love  for  sinners  was  shown  in  the  chastise- 
ment which  was  laid  upon  the  Redeemer  of  sinners,  and  in  the 
rebuke  which  shed  forth  that  Redeemer's  Blood  for  their  sal- 
vation. 

Since  our  Lord  and  Snvionr  thus  condescended  to  be  so  en- 
tirely 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  siimcr  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  siu  will  end  iu  words  of  joy 
through  the  application  of  the  healing  absolution,  "  Thy  sins  are 
forgiven  thee." 

PSALM  VII. 

The  second  verse  cf  this  Psalra  points  out  the  adversary  spoken 
of  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  en- 
trusted to  him  by  his  father.  [1  Sam.  xvii.  31.]  And  since  the 
adversary  is  Satan,  so  the  Person  speaking  must  be  Christ,  the 
seed  of  the  woman  persecuted  by  the  Evil  One,  the  seed  of  the 
T  T  2 


324 


THE  PSALMS. 


John  sii.  31. 
Rev.  XX.  10. 


The  I.  Dny.  ^  Ami  SO  shall  the  congregation  of 

Pra'vf-r.        the  people  come  about  thee  t  for  their 
John  xu.  32.        g.|j.gg  therefore  lift  up  thj-self  again. 

8  The  Lord  shall  judge  the  people ; 
give  sentence  with  me,  O  Lord  t  ac- 
cording to  my  righteousuessj  and  ac- 
cording to  the  innocency  that  is  in 
me. 

9  O  let  the  wickedness  of  the  un- 
godly come  to  an  end  t  but  guide  thou 
the  just. 

Rev.  u.  23.  10  For  the  righteous  God  »  trieth 

the  very  hearts  and  reins. 

11  ]\Iy  help  cometh  of  God  j  who 
preserveth  them  that  are  true  of 
heart. 

12  God  is  a  righteous  judge,  strong, 
and  jjatient  j  and  God  is  provoked 
every  day. 

13  If  a  man  will  not  turn,  he  will 
whet  his  sword  t  he  hath  bent  his  bow, 
and  made  it  ready. 

14  He  hath  prepared  for  him  the 
instruments  of  death  t  he  ordaineth 
his  arrows  against  the  persecutors. 

15  Behold,  he  travaileth  with  mis- 
chief «  he  hath  conceived  sorrow,  and 
brought  forth  ungodliness. 

16  He  hath  graven  and  digged  up 
a  pit  «  and  is  fallen  himself  into  the 
destnactiou  that  he  made  for  other. 

Matt,  ixvii.  .5.  17  For  his  travail  shall  come  upon 

his   owTi   head  j    and  his   wickedness 
shall  fall  on  his  own  pate. 

18  I  will  give  thanks  imto  the 
Lord,  according  to  his  righteousness  « 
and  I  will  praise  the  Name  of  the 
Lord  most  Hiffh. 


Rev.  ix.  11 
xs.  3.  14, 


Jolill  xt.  -11- 
Uev.  xi.  ir,  IS, 


Et  exsurge,  Domine,  Deus  meus,  in 
prsecepto  quod  mandasti :  et  synagoga 
populorum  circundabit  te. 

Et  propter  hanc  in  altum  regredere  : 
Dominus  judicat  populos.  Domitir,j:,dicn 

Judica  me,  Domine,  secundum  justi- 
tiam  meam  :  et  secundum  innocentiam  ""><"•■  """"""n 

mearum 

meam  super  me. 

Consumetur  nequitia  peceatorum,  et 
diriges  justum :  scrutans  corda  et  renes  dtrigi 
Deus. 

Justum  adjutorium  meum  a  Do- 
mino :  qui  salvos  facit  rectos  corde. 

Deus  judex  Justus,  fortis,  et  patiens  :  fortis  et  /onjouj. 
numquid  irascitur  per  siugulos  dies  ? 

Nisi  conversi  fueritis,  gladium  suum  <-oniw<<imini 
vibravit :    arcum    suum    tetendit,   et 
jjaravit  ilium. 

Et  in  eo  paravit  vasa  mortis  :  sa-  in  ipio 
gittas  suas  ardcntibus  effecit. 

Ecce  parturit  injustitiam  ;  concepit 
dolorem  :  et  peperit  iniciuitatem. 

Lacum  aperuit,  et  effodit  eum :  et 
incidit  in  foveam  quam  fecit. 

Convertetur  dolor  ejus  in  caput  ejus:  in  capnc 
et   in   verticem   ipsius   iniquitas   e^ns  in  crrnc  ejus 
descendet. 

Confitebor  Domino  secundum  justi- 
tiam  ejus :  et  psallam  Nomini  Domini 
Altissimi. 


serpent  whose  head  He  was  to  hruise.  Many  a  lamb  had  the 
lion  seized  out  of  tlie  flock,  and  at  last  ho  strove  to  tear  in  pieces 
the  Lamb  of  God  Himself.  AU  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  which  they  are  moved  is  recalled  to  our  minds  by  the  inter- 
change of  the  plural  and  the  singular  number. 

The  plea  of  innocence  which  is  made  in  the  third,  fourth,  and 
fifth  verses,  is  mingled  with  a  prophetic  foreshadowing  of  that 
which  is  now  history,  that  "  He  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  earth,  and  His  honour  laid  in  the  dust.  Thus  David  in 
.lb  affliction  prophetically  personified  Him  whose  bitter  Passion 
wrought  out  the  Atonement,  and  who,  "  while  we  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  Kesur- 
iwtion.     In  one  sense  it  is  the  voice  of  Christ  calling  upon  His 


Father  to  glorify  His  Name  now  that  the  purpose  of  His  humilia- 
tion and  suSering  is  accomplished  :  in  another  it  is  the  voice  of 
the  Churcli  calling  upon  Christ  to  lift  up  Himself  again  in  the 
Kesurrection  for  the  sake  of  those  whom  He  has  redeemed. 
that  they  who  arc  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  congregation  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  bo  lifted  up,  will  draw  all  men  unto 
Me." 

In  the  latter  verses,  the  final  subjugation  of  the  Evil  One  is 
predicted,  the  second  death  of  the  lake  of  fire,  and  the  bottomless 
pit  into  which  the  great  enemy  himself  shaU  be  cast.  [Rev.  ii. 
10.  11.]  Thus  also  the  ninth  verse  is  another  form  of  the  prayer, 
"  Thy  kingdom  come  ....  deliver  us  from  evil :"  a  prayer  that 
God  may  Vie  all  and  in  all 


THE  PSALMS. 


325 


Malt.  xxi.  IG, 
Isa.  ix.  6. 


THE  Vm  PSALil. 
Domine,  Dominus  nosier. 
Tlie  I.  Day.       /~\    LORD  our  Governour,  how  ex- 

Evening  10  ,,  •        ,        -»t  •         ^^    n 

Prayer.         VJ'    cellent  IS  thy  Name  m  all  the 
'^Ma"ins.°'''     world  I  tliou  that  hast  set  thy  glory 
above  the  heavens. 

2  Out  of  the  mouth  of  very  babes 
and  sucklings  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. 

Heb.  ii.  6—8.  4  Wliat  is  man,  that  thou  art  mind- 

ful of  him  t  and  the  son  of  man,  that 
thou  visitest  him  ? 

1  Pet.  iii.  22.  5  Thou  madest  him  lower  than  the 

angels  »  to  crown  him  with  glory  and 
worship. 

1  Cor.  XV.  27.  0  Thou  makest   him    to    have    do- 

minion of  the  works  of  thy  hands  « 
and  thou  hast  put  all  things  in  sub- 
jection under  his  feet ; 

7  All  sheep  and  oxen  t  yea,  and  the 
beasts  of  the  field  ; 

FhU.  a.  9, 10.  8  The  fowls  of  the  air,  and  the  fishes 

of  the  sea  »  and  whatsoever  walketh 
through  the  paths  of  the  seas. 

9  O  Lord  our  Governour  x  how 
excellent  is  thy  Name  in  all  the 
world. 

THE  IX  PSALM. 
Confitebor  tihi. 
Tlie  11.  Day.      T  WILL  give  thanks  unto  thee,  O 

Morning  I      t        i        • 

Frayer.         -■-  Lord,  With  my  whole  heart  %  I  wUl 
speak  of  all  thy  marvellous  works. 


John  X.  27. 
1  Cor.  ix.  9 


PSALMUS  VIII. 

DOMINE  Dominus  noster  :  quam  Sunday  Mntiinj. 
.  ^       .      Ascens.  Day, 

admirabile  est  Nomen  tuum  in  st.  Michael, 

All  Saints, 

universa  terra.  b.  v.  m.. 

Virs.  &  Matr., 

Quoniam  elevata  est  magnificentia  ,  '^t  Noct. 

=■  Inv.  Sr  Ex.  Cross, 

tua  :  super  ccelos.  Mattins. 

^  Martyrs, 

Ex  ore  infuntium  et  lactentium  per-    ''■'^^  Noct. 
feeisti  laudem  propter  inimicos  tuos  :  ''  defensorem 
ut  destruas  inimicum  et  ultorem. 

Quoniam  videbo  ccelos  tuos,  opera 
digitorum  tuorum :  lunam  et  steUas 
qua3  tu  fundasti. 

Quid  est  homo,  quod  memor  es  ejus? 
aut  filius  hominis  quoniam  visitas 
eum  ? 

Minuisti  eum  paulominus  ab  an- 
gelis,  gloria  et  honore  eoronasti  eum  : 
et  constituisti  eum  super  opera  ma- 
nuum  tuarum. 

Omnia  subjecisti  sub  pedibus  ejus ; 
oves  et  boves  universas :  insuper  et 
pecora  campi. 

Volucres  coeli,  et  pisces  maris  :  qui 
perambulant  semitas  maris. 

Domine  Dominus  noster :  quam  ad- 
mirabile est  Nomen  tuum  in  universa 
terra. 


PSALJiUS  IX. 

CiONFITEBOR  tibi,   Domine,    in  Sunday  Matting. 
,  '  ^       .       1st  Noct. 

'     toto  corde  meo :  narrabo  omnia 

mirabilia  tua. 


PSALM  VIII. 

TLe  Church  sings  this  Psalm  to  the  glory  of  tlie  Son  of  Man, 
our  Lord  as  Creator,  and  our  Lord  as  Eedeenier,  who  has  been 
crowned  with  tlie  glory  of  an  everlasting  kingdom,  and  a  never- 
ending  Divine  Worship  in  heaven  and  earth. 

The  prophecy  of  tlie  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  Wliom  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 
•pecially  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  suffering  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  in  the  end, — we  may  also  remember  tliat  "bolh  He  that 
sanctifieth  and  they  who  are  sanctified  are  all  of  one,"  and  that 
we  sing  also  of  the  exaltation  of  human  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  He  Wlio 
became  poor  for  our  sakes  hath  made  many  rich  to  the  glory  of 
God. 

The  marvellous  works  of  God  in  the  miracles  of  grace  are  even 
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  others  spring,  that  of  our  Lord's  Incarna- 


820 

The  II.  Day. 

Morning 
Grayer. 


John  xviii.  6. 
Watt,  xiviii.  4. 


THE  PSALMS. 


Rev.  XX.  U. 


Phil.  ii.  9. 


Bel  and  Dragon 
3S. 


Gen.  iv.  9. 
Heb.  xii.  24. 
Matt.  xxTii.  25. 
Luke  zxlli.  Zi 


2  I  will  be  glad  and  rejoice  in  tliee » 
yeaj  my  songs  will  I  make  of  tliy 
Name,  O  thou  most  Highest. 

3  While  mine  enemies  are  di-iven 
back  «  they  shall  fall  and  perish  at  thy 
presence. 

4  For  thou  hast  maintained  my 
right  and  my  cause  i  thou  art  set  in 
the  throne  that  judgest  right. 

5  Thou  hast  rebuked  the  heathen, 
and  destroyed  the  ungodly  i  thou  hast 
put  out  then-  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 
righteousness  t  and  minister  true  judge- 
ment unto  the  people. 

9  The  Lord  also  will  be  a  defence 
for  the  oppressed  »  even  a  rcfug-e  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  dwell- 
eth  in  Sion  «  shew  the  people  of  his 
doings. 

12  For,  when  he  maketh  inqui- 
sition for  blood,  he  remembereth 
them  X  and  forgetteth  not  the  com- 
plaint 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. 


Lcetabor  et  exultabo  in  te :  psallam 
Nomini  tuo,  Altissime. 

In  convertendo  inimicum  meum 
retrorsum :  infirmabuntur,  et  peribunt 
a  focie  tua. 

Quoniam  fecisti  judicium  meum  et 
causam  meam :  sedes  super  thronum 
qui  judicas  justitiam. 

Increpisti  gentes,  et  periit  impius  : 
nomen  eonmi  delesti  in  setemum  et  ui 
sasculum  sfecidi. 

Inimici  defecerunt  framejB  in  finem  : 
et  civitates  eorum  destruxisti. 

Periit  memoria  eorum  cum  sonitu  : 
et  Dominus  in  feternum  permanet. 

Paravit  in  judicio  thronum  suum  :  jidtm  snim 
et  ipse  judicabit  orbem  terrce  in  Eequi- 
tate  ;  judicabit  populos  in  justitia. 

Et  factus  est  Dominus  refugium 
pauperi :  adjutor  in  opportunitatibus, 
in  tribulatione. 

Et  sperent  in  te  qui  noverunt  Nomen  m  te  amn-^  ^mx 
tuum  :  quoniam  non  dereliquisti  quse- 
rentes  te,  Domine. 

Psallite    Domino,    qui    habitat    in 
Sion :  annuntiate  inter  gentes  studia  mirabma  ejus 
ejus. 

Quoniam  requirens  sanguinem,eorimi 
recordatus  est :  non  est  oblitus  clamo-  memoratm  e^i 

oratioiiem  taup. 

rem  pauperum^. 

Miserere  mei,  Domine  :  vide  humili- 
tatem  meam  de  inimicis  meis. 

Qui  exaltas  me  de  portis  mortis :  ut 
annuntiem  omnes  laudationes  tuas  in  omnes  'cmiM 
portis  filise  Sion. 


tion:  "Great  is  tbe  mystery  of  godliness;  God  was  manifest  in 
the  flesh,"  tlie  angels  and  those  who  recognized  their  Saviour 
rejoiced,  while  the  enemy  was  confounded  and  death  vanished  in 
presence  of  Him  Who  is  the  Life.  As  the  multitude  with  swords 
and  staves  who  came  to  take  Jesus  went  hacliward  and  fell  to  the 
ground  at  the  proclamation  of  the  Incommunicable  Name,  and  .as 
the  keepers  became  as  dead  men  in  sight  of  the  Resurrection 
glory,  so  the  darkness  of  heathenism  fled  before  the  Liglit  of  the 
world,  the  universally  destructive  empire  of  the  Enemy  of  God 
and  man  was  broken  up,  and  the  Tlirone  of  the  Cross  was  esta- 
blished for  ever. 

The  "  inquisition  for  blood  "  speaks  of  that  blood  of  which  the 
Jews  said,  "  Let  it  be  on  us  and  on  our  children,"  and  which  speaketh 


better  things  than  that  of  Abel ;  the  complaint  of  the  Poor,  crying 
up  to  God,  "  Father,  forgive  them,  for  they  know  not  what  they 
do.'*  It  speaks  also  of  the  blood  of  the  martyrs,  Stephen  praying, 
"  Lord,  lay  not  this  sin  to  their  charge,"  and  the  souls  under  the 
altar  crying,  "  Lord,  how  long,  O  Lord,  holy  and  true,  dost 
Thou  not  judge  and  avenge  our  bl()od  on  them  that  dwell  on  the 
earth  ? " 

In  the  continued  prayer  for  mercy  and  deliverance,  an  illus- 
tration is  given  of  the  oneness  which  Christ  establishes  between 
Himself  and  the  Church.  When  Saul  hunted  don-n  the  members 
of  Christ  to  slaughter,  the  Lord  met  him  and  said,  "  Saul,  Saul, 
why  perseeutest  thou  Me  ?  "  In  the  same  manner  the  Voice  of 
the  Head  is  heard  speaking  of  the  "  trouble  "  which  He  suifcrs 


THE  PSALMS. 


327 


Tiiell.  Dny.  15  The  heathen  are  suuk  down  in 

"p'rayer.        the  pit  that  they  made  t  in  the  same 
net  which  they  hid  privily,   is  their 
I'ruv.  xivi.  27.     foot  taken. 

16  The  Lord  is  known  to  execute 
judgement  «  the  ung-odl}'  is  trapped  in 
the  work  of  his  own  hands. 

17  Tlie  wicked  shall  he  turned  into 
hell  »  and  all  the  people  that  forget 
God. 

18  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  x  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. 


Halt,  xxvii.  4G. 


w 


2  Thc-«.  ii.  4. 
Dan.  ii.  37. 


THE  X  PSALM. 

Ut  quid,  Domine  ? 
"HY   standest   thou   so  far  off, 
O  Lord  X  and  hidest  thy  face 
in  the  needful  time  of  trouble  ? 

2  The  ungodly  for  his  own  lust 
doth  persecute  the  poor  x  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  t  and  speak- 
eth  good  of  the  covetous  whom  God 
abhorreth. 

4  The  ungodly  is  so  proud,  that  he 
careth  not  for  God  x  neither  is  God  in 
all  his  thoughts. 

5  His  ways  are  alway  grievous  « 
thy  judgements  are  far  above  out  of 
his  sight,  and  therefore  defieth  he  all 
his  enemies. 

6  For  he  hath  said  in  his  heart. 
Tush,  I  shall  never  be  cast  down  x  there 
shall  no  harm  happen  unto  me. 


Exultabo  in  salutari  tuo :  infixao 
sunt  gentcs  in  interitu  quem  fece- 
ruut. 

In  laqueo  isto  quem  absconderunt :  o<;cu//,..i ,-,;/,/ 
comprehensus  est  pes  eoram. 

Cognoscetur    Dominus   judieia    fa-  Cognutcn^' 
ciens :    in   operibus  manuum    suarum 
comprehensus  est  peecator. 

Convertantur  peceatores  iu  infer- 
num  :  omnes  gentes  qute  obliviscun- 
tur  Deum. 

Quoniam  non  in  finem  oblivio  erit 
pauperis  :  patientia  pauperum  non 
peribit  in  finem. 

Exurge,    Domine;  non   confortetur  noii/..ir,.//fa( 
homo  :  judicentur  gentes  in  conspectu 
tuo. 

Constitue,  Domine,  legislatorem  su- 
per COS :  ut  sciant  gentes  quoniam 
homines  sunt. 

[PSALMUS  IX.,  V.  22.] 

UT  quid,  Domine,  recessisti  longc  : 
despicis  in  opportunitatibus,  in 
tribulatione  ? 

Dum  superbit  impius,  incenditur 
pauper :  comprehenduntur  in  consiliis  in  etqnauoKti.ir. 

^         '  suia  quas 

quibus  cogitant. 

Quoniam  laudatur  jjeceator  in  de- 
sideriis  animse  suse  :  et  iniquus  bene-  i"'  '"'i""  9<-<<i 
dicitur. 

Exacerbavit     Dominum    peecator  :  in,ia,ii 
secundum  multitudinem  irte  sueb  non 
quseret. 

Non  est  Deus  in  conspectu  ejus  : 
inquinatae    sunt   via   illius    in    omm.  vMmmtur  iix 

ejus 

tempore. 

Auferuntur  judieia  tua  a  fiicie  ejus  : 
omnium  inimicorum  suorum  domiua- 
bitur. 


in  His  members  from  them  that  hate  Him;  and  with  His  mystical 
body  He  prays  to  the  Divine  Nature.  Ai'ise,  O  Lord,  in  the  power 
of  the  Resurrection,  and  establish  the  Pooe  in  His  kingdom  as 
a  Lawgiver  and  a  Saviour. 

PSALM  X. 

"Man's  necessity  is  God's  opportunity,"  yet  the  cry  with 
which  this  Psalm  opens  e.>ipresses  literally  the  utter  forsakenness 
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 
tlie  sake  of  those  He  came  to  save. 

This  Psalm  is  in  reality  a  continuation  of  tlie  ninth,  as  it  is 


written  in  the  LXX  and  the  Vulgate,  and  as  is  shown  by  the 
initial  letters  of  the  verses,  which  in  the  Hebrew  form  the  Alpha- 
bet, beginning  with  the  first  verses  of  the  ninth  and  ending  with 
the  last  verses  of  the  tenth. 

But  as  the  enemies  of  the  Poor  in  the  former  Psalm  are  the 
heathen,  persecuting  Christ  and  His  Church  from  without,  so  in 
this  they  are  from  witliiu,  those  of  His  own  household.  Con- 
sequently this  latter  Psalm  has  ever  been  interpreted  of  the 
troubles  which  the  Church  wiU  have  to  undergo  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  revivi- 
I'lcntion  in  practical  Ufe  of  the  first  temptation  that  men  "shoul'l 


328 


THE  PSALMS. 


niell.Day.  7  IHg    mouth   is   full    of   cursing, 

Prayer.        deceit,  and  fraud  »  under  his  tongue  is 
Ren,,  ut.  14.         ungodliness  and  vanity. 

8  He  sittctli  lurking  in  the  thie^nsh 
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  lion  lurketh  he  in  his  den  j  that 
he  may  ravish  the  poor. 

10  He  doth  ravish  the  poor  t  when 
he  getteth  him  into  his  net. 

11  He  foUeth  down,  and  humhleth 
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  t  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  x  for 
thou  beholdest  ungodliness  and  wrong. 

16  That  thou  may  est  take  the  mat- 
ter into  thine  hand  »  the  poor  com- 
mitteth  himself  unto  thee;  for  thou 
art  the  helper  of  the  friendless. 

17  Break  thou  the  power  of  the 
ungodly  and  malicious  « take  away  his 
ungodliness,  and  thou  shalt  find  none. 

Rev.  Hi.  15.  18  The  Lord  is  King  for  ever  and 

ever  «  and  the  heathen  are  perished  out 
of  the  land. 

19  Lord,  thou  hast  heard  the  desire 
of  the  poor  j  thou  preparest  their  heart, 
and  thine  car  hearkeneth  thereto ; 

20  To  help  the  fatherless  and  poor 
unto  their  right »  that  the  man  of  the 
earth  be  no  more  exalted  against 
them. 


Dixit  enim  in  corde  suo  :  Non  mo- 
vebor  a  generatione  in  generationcni 
sine  malo. 

Cujus  maledictione  os  plenum  est, 
et  amaritudine,  et  dolo :  sub  lingua 
ejus  labor  et  dolor. 

Sedet  in  insidiis  cum  divitibus  in 
occultis  :  ut  interficiat  innocentem. 

Ocidi  ejus  in  pauperem  respiciunt : 
insidiatur  in  abscondito,  quasi  leo  in  occuuo  sUut  ict 

^  in  eubiii 

spelunca  sua.  suo 

Insidiatur  ut  rapiat  pauperem : 
raj)ere  pauperem  dum  attrahit  eum.       ab,t,aiitt 

In  laqueo  suo  humiliabit  eum :  in- 
clinabit  se,  et  cadet   cum  dominatus  djminai.iar  pau- 
fuerit  pauperem.  '"" 

Dixit  enim  in  corde  suo ;  Obhtus  est 
Deus  :  avertit  faeiem  suam  ne  videat  in  «>^iicmia. 
finem. 

Exurge,  Domine  Deus,  et  exaltetur 
manus  tua  :  ne  obli\'iscaris  paupenim.    r^up.  in/inem 

Propter  quid  irritavit.impiusDeiun? 
dixit  enim  in  corde  suo,  non  requiret.    rcq.  o^^t 

Vides ;  quoniam  tu  laborem  et  do- 
lorem  consideras :  ut  tradas  eos  in 
manus  tuas. 

Tibi  derelictus  est  pauper :  oi-phano  pupina 
tu  eris  adjutor. 

Contere  brachium  peccatoris  et  ma- 
ligni :  quceretur  peccatum  UUus,  et  non  rtquiretur  d.<ie- 

tuw  ejus  nee 

invenietur. 

Dominus  regnabit  in  seternum  et  in 
saeculum  sa?culi :  peribitis  gentes  de 
terra  illius. 

Desiderium  pauperum  exaudivit  Do-  <f«M<Ti»m . .  «. 
minus :    pra?parationem   cordis    eorum 
audivit  auris  tua. 

Judicare  pupillo  et  humili :  ut  non 
af)ponat  ultra  magnifieare  se  homo 
super  terra  m. 


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  covetousncss,  which  God  declares  to  be  the  root 
of  all  evil,  is  by  hiin  spoken  good  of,  and  reckoned  as  a  virtue. 
Tile  vmjust  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  eves  of  those  who 


follow  the  enemy  of  Christ  may  be  so  wilfully  blinded  that  thej 
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  fulfilled  : 
tlie  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  de- 
stroyed. 


THE  PSALMS. 


329 


The  II.  Day. 
Morning 
Prayer. 


Acts  iii.  14. 

vii.  52. 
Luke  xxiii.  -11. 


1  Join  u.  29. 
iii.  7. 


Evenhifj 
Prayer. 


Luke  XX.  19— 2i 


1  HE  XI  PSALM. 
In  Domino  conjiclo. 

IN  llic  Lord  put  I  my  trust  «  how- 
say  ye  then  to   my  soul,  that  she 
should  flee  as  a  bird  unto  the  hill  ? 

2  Far  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  t  and 
his  eye-lids  try  the  children  of  men. 

6  The  Lord  alloweth  the  righteous  i 
but  the  ungodly,  and  him  that  de- 
lighteth  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 
righteousness  «  his  countenance  will 
behold  the  thing  that  is  just. 

THE  XII  PSALM. 
Salvum  me  fac. 

HELP  me.  Lord,  for  there  is  not 
one  godly  man  left  »  for  the 
faithful  are  minished  from  among  the 
children  of  men. 

%  They  talk  of  vanity  every  one 
with  his  neighbour  »  they  do  but 
flatter  with  their  lips,  and  dissemble 
in  their  double  heart. 

3  The  Lord  shall  root  out  all  deceit- 
ful lips  «  and  the  tongue  that  speak- 
eth  proud  things. 


PSALMUS  X. 
"N  Domino  confido :  quomodo  dici-  f"t"Noct'*''"''" 


JL     tis    animse    mcK,  Transmigra 
montem  sicut  passer  ? 

Quoniam  ecce  pcccatores  intende- 
runt  arcum ;  paraverunt  sagittas  suas 
in  pharetra :  ut  sagittent  in  obscuro 
rectos  corde. 

Quoniam  quiB  perfecisti  destimxe- 
runt :  Justus  autem  quid  fecit  ? 

Dominus  in  templo  sancto  suo  :  Do- 
minus  in  coelo  sedes  ejus. 

Oculi  ejus  in  pauperem  respiciunt : 
palpebrae  ejus  interrogant  filios  homi- 
num. 

Dominus  interrogat  justum  et  im- 
pium  :  qui  autem  dUigit  iniquitatem, 
odit  animam  suam. 

Pluet  super  peccatores  laqueos  : 
ignis,  et  sulphur,  et  sj)iritus  proeella- 
rum,  pars  calicis  eonim. 

Quoniam  Justus  Dominus,  et  jus- 
titias  dilexit :  aequitatem  vidit  vultus 
ejus. 


in    Ascens.  Day, 
St.  Michael, 
1st  Noct. 
Martyr*, 
3rd  Noel. 


PSALMUS  XI. 

SALVUM  me  fac,  Domine,  quoniam  suncuy  jiattins. 
defecit    sanctus :    quoniam   dimi- 
nutffi    sunt    veritates   a    filiis    homi- 
num. 

Vana   locuti    sunt   unusquisque    ad  /'TufusMrunu'i. 
proximum  suum  :  labia  dolosa,  in  corde 
et  corde  locuti  sunt.  loc.  .sum  ma-n 

Disperdat  Dominus   universa   labia 
dolosa :  et  linguam  magniloquam.  mauoquam 


PSALM  XL 

Tliis  is,  doubtless,  spoVen  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  thera  "  unto  a  country  near  to 
the  wilderness  into  a  city  called  Ephraim,"  probably  between 
Jerusalem  and  Jericho,  but  when  His  time  was  approaching,  six 
days  before  the  Passover,  He  returned  to  Jerusalem,  going  will- 
ingly to  His  sufferings.  It  may  be  that  there  was  some  advice 
given  to  Him  identical  with  that  implied  in  the  opening  verse  of 
this  Psalm,  such  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 
manner  the  Church  has  at  times  retired  from  the  fierceness  of 
persecution  into  the  deserts  of  Egypt  and  Palestine,  or  the  Cata- 
combs of  Rome  ;  but,  with  her  Head,  ever  looking  upward  faith- 
fully and  beholding  the  Throne  of  the  righteous  Judge  in  Heaven. 
For  a  time  He  tries  the  Church  as  He  tried  the  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,  wiU  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 

U  r 


830 


THE  PSALMS. 


The  II.  Day. 
JSvening 

Prayer, 
Matt.  xvi.  1. 

xxvii.  63. 
Juhn  xix.  21. 

Lament,  i.  21,  2 
Hark  vii.  34. 
viU.  12. 


Isa.  liii.  9.  12. 


1  Pet.  T.  8. 


P.pv    vi    10. 


Isa.  Ix.  1. 
Luke  U.  32. 


4  Which  have  saiuj  V^'ith  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  t  and  Lecause  of 
the  deep  sighing  of  the  poor ; 

6  I  will  up,  saith  the  Lord  j  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  x 
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. 

Usque  quo,  Bomhie  ? 

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,  O  Lord 
my  God  »  lighten  mine  eyes,  that  I 
sleep  not  in  death. 

4  Lest  mine  enemy  say,  I  have 
prevailed  against  him  t    for  if  I  be 


Qui  dixerunt,  Linguam  nostram 
magnificabimus :  labia  nostra  a  nobis 
sunt ;  quis  noster  Dominus  est  ? 

Propter  miseriam  inopum,  et  gemi- 
tum  pauperum  :  nunc  exsurgam,  dicit 
Dominus. 

Ponam  in  salutaii  ;  fiduciaUter  agam  Ponam  s«<-rr  ,a. 
in  eo. 

Eloquia  Domini,  eloquia  casta ;  ar- 
gentum  igne  examinatum :  probatum 
terrse,  purgatum  septuplum. 

Tu,  Domine,  servabis  nos,  et  cus- 
todies nos  :  a  generatione  hac  in  seter- 
num. 

In  circuitu  impii  ambulant :  secun- 
dum altitudinem  tuam  multiplicasti 
filios  hominum. 


mitm  meani 


cast  down,  they  that  trouble  me  will 
rejoice  at  it. 


PSALMUS  XII. 

USQUEQUO,  Domine,  obliviscSris  Sunday  Matti. 
„  .13'  Noct. 

me  in  finem  ?  usquequo  avertis 

faciem  tuam  a  me  ? 

Quamdiu  ponam  consQia  in  anima  nmiiiuminim 
mea  ?    dolorem    in     corde    meo    per 
diem? 

Usquequo  exaltabitur  inimicus  mens 
super  me  ?  respice,  et  exaudi  me, 
Domine  Deus  meus. 

Ulumina  oculos  meos  ne  unquam 
obdormiam  in  morte :  nequando  dicat 
inimicus  meus,  Prsevalui  adversus 
eum. 


Him,  and  at  the  contradiction  of  sinners  against  Himself.  It  is 
also  the  voice  of  His  mystical  Body,  crying,  "  Lord,  how  long," 
and  praying  for  the  Second  Advent  nud  perfect  Dominion  of 
the  Son  of  Man. 

There  were  times  in  the  life  of  our  Lord  when  not  even  "  His 
brethren"  believed  in  Him,  and  when  all  forsook  Him  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  Hcrodians,  tempted  Him  with  flattering 
words,  and  endeavoured  by  dissembling  to  entice  Him  into  some 
declaration  wliicli  tlicy  could  use  against  Him  in  then-  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  completely  did  He  convict  the  tempters  out  of 
their  o^vn  mouth,  that  at  last  "  no  man  durst  ask  Him  any  more 


questions."  They  eudeuvouied  lo  prevail  with  then"  tongue,  but 
the  Lord  rooted  out  all  deceitful  lips  by  the  Omniscient  searching 
of  that  Word  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  flse  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  alw.iys  deaf  and  dumb. 
Doubtless  He  sighed,  knowing  that  He  gave  that  faculty  subject 
to  the  man's  free  wiU,  and  therefore  subject  to  its  use  for  evil  as 
well  as  good. 

PSALM  XIII. 

The  voice  of  the  mysticid  Body  of  Christ  is  here  heard,  with 
greater  distinctness  than  in  the  preceding  Psalm,  expressing  thn 
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 
such  a  manner  as  to  remind  the  individual  Christian  that  it  is 
sin  which  causes  the  hiding  of  God's  face  from  His  children ;  and 


THE  PSALMS. 


331 


Tlic  II.  Day.  5  But  my  trust  is  iu  thy  mercy  » 

Prayer.         f^d  my  heart  is  joyful  in  thy  salva- 

6  I  will  sing  of  the  Lord,  because 
he  hath  dealt  so  lovingly  with  me  » 
yea,  I  will  praise  the  Name  of  the 
Lord  most  Highest. 

THE  XIV  PSALM. 


Rom.  iii.  12 


Roin.  iii.  13. 


Dixit  insijnens. 

THE  fool  hath  said  in  his  heart  t 
There  is  no  God. 
%  They    are    corrupt,   and   become 
abominable  in  their  doing  t  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  un- 
derstand, and  seek  after  God. 

4  But  they  are  all  gone  out  of  the 
way,  they  are  altogether  become 
abominable  «  there  is  none  that  doeth 
good,  no,  not  one. 

5  Their  throat  is  an  open  sepulchre, 
with  their  tongues  have  they  deceived  t 
the  poison  of  asps  is  under  their  lips. 

Rom.  iii.  14, 15.  6  Their  mouth  is  full  of  cursing, 
and  bitterness  «  their  feet  are  swift  to 
shed  blood. 

7  Destruction  and  unhappiness  is  in 
their  ways,  and  the  way  of  peace  have 
they  not  kno\vn  x  there  is  no  fear  of 
God  before  their  eyes. 

8  Have  they  no  knowledge,  that 
they  are  all  such  workers  of  mischief  « 
eating  iip  my  people  as  it  were  bread, 
and  call  not  upon  the  Lord  ? 


Rom.  iii.  IC,  17, 
16. 


Qui  tribulant  me  exsultabunt  si  mo- 
tus  fuero  :  ego  autem  in  misericordia 
tua  speravi.  ,peribo 

Exsiiltabit  cor  meum  in  salutari 
tuo  ;  cantabo  Domino  qui  bona  tribuit 
mihi :  et  psallam  Nomini  Domini 
Altissimi.  jo,  .a it. 


Sunday  Mattins 
1st  Noct. 
B.  V.  M. 
Compline. 


PSALMUS  XIII. 

DIXIT    insipiens     in    corde    suo  : 
Non  est  Deus. 
Corrupti  sunt,  et  abominabiles  facti 
sunt  in  studiis  suis  :  non  est  qui  faciat  '"  «'»/«'■'<■'•*«! 

1  8U1S 

bonum,  non  est  usque  ad  unum. 

Dominus  de  eoelo  prospexit  super 
filios  hominum :  ut  videat  si  est  intelli- 
gens,  aut  requirens  Deum. 

Omnes  declinaverunt;  simul  inutiles 
facti  sunt :  non  est  qui  faciat  bonum, 
non  est  usque  ad  unum. 

Seijulchrum  patens  est  guttur  eorum; 
Unguis  suis  dolose  agebant :  venenum 
aspidum  sub  labiis  eorum. 

Quorum  os  maledictione  et  amari- 
tudine  plenum  est :  veloces  pedes 
eorum  ad  effiindendum  sanguinem. 

Contritio  et  infelicitas  in  viis  eorum, 
et  viam  pacis  non  cognoverunt :  non 
est  timor  Dei  ante  oculos  eorum. 

Nonne  cognoscent  omnes  qui  ope- 
rantur  iniquitatem  :  qui  devorant  ple- 
bem  meam  sicut  escam  panis  ? 


that  even  when  the  Holy  One  Himself  took  such  words  as  these 
upon  His  lips,  it  was  because  He  was  made  sin  for  us,  and  in  His 
own  smitten  and  afflicted  person  represented  a  whole  world  of 
sinners. 

Like  most  Psalms  of  this  mournful  character,  the  thirteenth 
divides  into  three  portions  which  illustrate  the  transition  of  our 
Lord  from  a  state  of  suffering  and  persecution,  through  the 
humiliation  of  death,  to  the  triumph  of  resurrection.  The  expe- 
rience of  the  Lord  in  the  flesh  was  the  experience  of  His  mystical 
Body,  and  is  also  the  experience  of  each  of  His  members  :  the 
Lord  and  His  Church  in  their  contest  with  the  world,  the  par- 
ticular 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  Cross  at  the  ninth  hour,  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  the  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  memo- 
rial before  God  of  the  need,  and  before  man  of  the  power,  of  the 
Divine  Presence. 

PSALM  xrv. 

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  rehgion  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  accept- 
ance by  the  world  of  the  kingdom  of  Antichrist.  Such  denial 
may  not  be  entirely  open  and  avowed,  for  the  Psahn  says  the 
fool  hath  *'  said  in  his  heart,"  not  with  his  lips,  there  is  no  God. 
As  the  system  of  Mahomet  gives  a  subordinate  position  of  honour 
*to  Clirist,  not  denying  Him  altogether,  so  that  of  the  final  Auti- 
ehrist  will  probably  profess  some  specious  respect  for  Him,  ac- 
U  u  2 


3.32 


THE  PSALMS. 


The  II.  Day. 

J^veniiig 
Frayer. 


Mark  XV.  32. 


The  111.  Day. 
Morning 

Prayer. 
Ascension-day 

Mattiiis. 
Heb.  i.x.  U. 
Luks  ix.  33. 
1  Pet.  ii.  5. 
Rev.  xxi.  3. 


1  Pet.  ii.  22. 

Isa.  liii.  9. 

Cf.  Rev.  xii.  10. 


Rev.  xxi.  6. 

xxii.  17. 
Matt.  X.  S. 
Cf.  Matt,  xxvii.4 


0  Tliere  were  ttey  brouglit  in  great 
fear,  even  where  no  fear  was  »  for 
God  is  in  the  generation  of  the  rig'htc- 
oiis. 

10  As  for  j'ou,  ye  have  made  a 
mock  at  the  counsel  of  the  poor  % 
because  he  putteth  his  trust  in  the 
Lord. 

11  Who  shall  give  salvation  unto 
Israel  out  of  Sion?  When  the  Lord 
tiirneth  the  captivity  of  his  people  : 
then  shall  Jacob  rejoice,  and  Israel 
shall  be  glad. 

THE  XV  PSALM. 
Domine,  quis  hahitabit  ? 

LORD,    who    shall   dwell   in   thy 
tabernacle  j    or   who  shall    rest 
upon  thy  holy  hill  ? 

2  Even  he,  that  leadeth  an  uncor- 
rupt  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  neighboiir  » 
and  hath  not  slandered  his  neigh- 
bour. 

4  He  that  setteth  not  by  himself, 
but  is  lowly  in  his  own  eyes  «  and 
maketh  much  of  them  that  fear  the 
Lord. 

5  He  that  sweareth  unto  his  neigh- 
bour, and  disappointeth  him  not  » 
though  it  were  to  his  own  hindrance. 

6  He  that  hath  not  given  his 
money  upon  usury  »  nor  taken  re- 
ward against  the  innocent. 

7  Whoso  doeth  these  things  j  shall 
never  fall. 


Deum  non  invocaverunt :  illic  tre- 
pidaverunt  timore,  ubi  non  erat  timor. 

Quoniam   Dominus    in    generatione 
justa  est :  consilium  inopis  confudistis,  cotisunsu 
quoniam  Dominus  spes  ejus  est. 

Quis  dabit  ex  Sion  salutare  Israel  ? 
cum  averterit    Dominus  captivitatem  mertu 
plebis  su£e,  exultabit  Jacob,  et  la>tabi-  latttur  Jacob  ei 
tur  Israel. 


erultfi 
litaJtcl 


B 


rsAiiiius  XIV. 
OIVimE,  quis  habitabit  in  tabcr-  S"^^^''  ^'"''" 
uaculo  tuo  ?  aut  quis  requiescet  st!  Mkhi'ei. 
in  monte  sancto  tuo  ?  "tnd  Noct!'"' 

Qui    ingreditur   sine    macula    :    et  co^fSrs, 
ojjeratur  justitiam.  ^"'  ^'°'^'' 

Qui  loquitur  veritatem  in  corde  suo : 
qui  non  egit  dolum  in  lingua  sua. 

Nee  fecit  proximo  suo  malum :  et 
opprobrivma.  non  aceepit  adversus  proxi-  prom'rum  num 
mos  suos. 

Ad  nihilum  deductus  est  iu  con- 
spectu  ejus  malignus  :  timentes  au- 
tem  Dominum  glorificat :  magmjicnt 

Qui  jurat  proximo  suo,  et  non  de- 
cipit :  qui  peeuniam  suam  non  dedit 
ad  usuram,  et  munera  super  inno- 
centem  non  aceepit. 

Qui  facit  hsec  :    non  movebitur  iu  .ommovebuur 
ffiternum. 


knowledging  Him  as  worthy  of  great  reverence  while  utterly 
refusing  to  acknowledge  Him  as  worthy  of  the  worship  due  to  the 
Supreme ;  saying  with  Pilate,  Eccc  Homo,  but  not  with  the 
prophet,  Behold  your  God. 

The  terrible  words  of  this  Psalm  open  out  to  us  God's  view  of 
sufh  Antichristianism,  **  The  Lord  looked  down  from  Heaven." 
TlK'^y  show  us  tluit  no  compromise  of  moral  goodness  and  unbe- 
lief is  known  to  Him.  but  that  he  who  says  in  his  heart  there  is 
no  God, — none  iu  Heaven,  none  in  Clirist, — is  to  the  e^'e  of  the 
All-Righteous  and  Omniscient  "corrupt  and  abominable."  All 
gradations  of  Atheism  are  thus  associated  with  more  or  less  of 
immorality. 

PSALM  XV. 

In  this,  as  in  the  first.  Psalm  tliere  is  an  obvious  application  to 
Christ  as  the  perfect  ideal  of  the  human  nature  personified :  and 
this  application  is  certified  to  us  by  the  Church  in  the  selection  of 
it  for  an  Ascension-day  Psalm.  The  sense  of  it  is  fixed  by  the 
tliird   verse,  which  is  all  but  verbally  ideutical  with  the  two 


passages  marked  against  it  in  the  margin,  the  one  a  directly  pro- 
phetical, the  other  a  directly  historical,  reference  to  the  Messiah. 
Of  Him  alone,  dwelling  among  men  for  a  generation  in  the  taber- 
nacle of  the  flesh  \_4(TKy]vo}afv  Iv  i]^7v,  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  that  He  was  wholly  "  meek  and  lowly  of  heart."  In 
the  fifth  verse  there  is  also  a  prophecy  of  the  fulfilment  by  the 
Son  of  God  of  His  purpose  and  promise  to  redeem  mankind,  even 
though  that  fulfilmeut  entailed  the  taking  upon  Him  the  form  of 
a  servant,  and  sufi'ering  death  upon  the  cross.  He  was  the  good 
Samaritan  taking  care  of  His  neighbour,  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  moral 
application  of  the  Psalm  becomes  intensilied  into  a  rule  of  life 
for  Christians  as  members  of  Him  "Who  did  no  sin."  [Cf. 
Ascension-day  Collect.] 


THE  PSALMS. 


333 


Tlie  III. 

Horn  ill  fj 

Prayei 


D.,y. 


Jolin  svii.  9. 


John  xviii. 
Luke  xxii. 


Isa.  liii.  11. 


Ach  ii.  25. 


Ach  ii.  2fi. 
Isa.  xxvi. 


Acts\\.  2". 
xiii.  35. 


P' 


THE  XVI  PSALM. 

Conserva  me,  Domhie. 

JRESERVE  me,  O  God  «  for  in 
tliee  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  ujjon  the  saints 
that  are  in  the  earth  x  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  x  neither  make  mention  of 
their  names  within  my  lips. 

6  The  Lord  himself  is  the  portion 
of  mine  inheritance,  and  of  my  cup  x 
thou  shalt  maintain  my  lot. 

7  The  lot  is  fallen  unto  me  in  a  fair 
ground  x  yea,  I  have  a  goodly  heri- 
tage. 

8  I  will  thank  the  Lord  for  giving 
me  warning  «  my  reins  also  chasten 
me  in  the  night-season. 

9  I  have  set  God  always  before  me  x 
for  he  is  on  my  right  hand,  therefore 
I  shall  not  fall. 

10  Wherefore  my  heart  was  glad, 
and  my  glory  rejoiced  x  my  flesh  also 
shall  rest  in  hope. 

11  For  why?  thou  shalt  not  leave 
my  soul  in  heU  x  neither  shalt  thou 
suffer  thy  Holy  One  to  see  corrup- 
tion. 

12  Thou  shalt  shew  me  the  path  of 
life  ;  in  thy  presence  is  the  fulness  of 
joy  X  and  at  thy  right  hand  there  is 
pleasure  for  evermore. 


H 


THE  XVII  PSALM. 
Exaudi,  Domine. 

EAR  the  right,   O    Lord,    con- 
sider my  complaint  »  and  hear- 


PSALMUS  XV. 

CONSERVA  me  Domiue,  quoniam  ^"^tS'ns,'"""'' 
speravi  in  te  :  dixi  Domino,  Deus     EMter°Eve, 
mens  es  tu,  quoniam  bouorum  meorum  '^°\li  Noct. 
non  eges.  unges 

Sanctis  qui  sunt  in  terra  ejus  :  mi- 
rificavit    omnes   vohmtates    nieas    in  i„ier  ui.,. 


eis. 


eo- 


Multiplicatse  sunt  iufirmitates 
rum  :  postea  acceleraverunt. 

Non  congregabo  conventicula  eorum 
de  sanguinibus :  nee  memor  ero  nomi- 
num  eorum  j)er  labia  mea. 

Dominus  pars   hsereditatis  mese,  et 
calicis  mei :  tu  es  qui  restitues  hseredi-  resutuiM  min 
tatem  meam  mihi. 

Funes  cecideru^nt  mihi  in  praeclaris  : 
etenim  ha3reditas  mea  prteclara  est 
mihi. 

Benedicam  Dominum,  qui  tribuit 
mihi  intellectum  :  insuper  et  usque  ad 
noctem  iucrepuerunt  me  renes  mei.         increpaiemni 

Providebam  Dominum  in  conspectu 
meo  semper :  quoniam  a  dextris  est 
mihi  ne  commovear. 

Propter  hoc  Isetatum  est  cor  meum,  deiectaium 
et  exsultavit  lingua  mea :  insujDer  et 
caro  mea  requiescet  in  spe. 

Quoniam  non  derelinques  animam 
meam  in  inferno :  nee  dabis  sanctum 
tuum  videre  corruptiouem. 

Notas  mihi  fecisti  vias  vitte :  ad- 
implebis  me  laititia  cum  vultu  tuo; 
delectationes  in  dextera  tua  usque  in 
finem. 


PSALMUS  XVI. 


EXAUDI  Domine  justitiam  meam:  Sunday  Mattin 
intende  deprecationem  meam. 


PSALM  XVI. 

The  first  words  spoken  by  St.  Peter  after  Christ  had  given  him 
to  understand  whiit  was  written  in  the  Psalms  concerning  Him, 
and  when  inspired  by  the  Holy  Ghost  at  Pentecost,  gave  the 
proper  interpretation  of  this  Psalm,  showing  tliat  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  Bamabas  and  Saul  for  the  work  whereunto  I  have  called 
them."  Although,  therefore,  the  former  half  of  the  Psalm  may 
be  accommodated  to  the  Cliurch  ar.d  to  indirirlunl  members  of  it. 


the  primary  interpretation  of  the  whole  must  be  understood  to  be 
of  Christ  Himself.  Its  use  on  Ea.ster  Eve  by  the  ancient  Church 
of  England  shows  also  that  this  interpretation  was  adopted  by  it 
in  the  commemoration  of  our  Lord's  Rest  and  Resurrection. 

The  first  part  of  the  Psalm  appears  to  refer  to  the  ofiering 
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  He  was  saving  by  His  sacri- 
fice ;  and  as  He  had  come  to  do  His  Father's  will,  so  would  Ho 
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  oflcrings  of  those  who  run  after  auotlier 


334 


THE  PSALMS. 


Luke  xxil.  4 
xxiii.  H,  16. 
41.  47. 

1  Pet.  ii.  22. 


ITie  III.  I),  .y.  keu  uuto  my  prayeVj  that  goeth  not 
Frayei:        out  of  feigned  Kps. 

John  xix.  1 1.  2  Let  my  sentence  come  forth  from 

thy  presence  »  and  let  thine  eyes  look 
upon  the  thing  that  is  equal. 

3  Thou  hast  proved  and  visited 
mine  heart  in  the  night-season ;  thou 
hast  tried  me,  and  shalt  find  no  wicked- 
ness 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  O  hold  thou  up  my  goings  in 
thy  paths  i  that  my  footsteps  slip  not. 

6  I  have  called  upon  thee,  O  God, 
for  thou  shalt  hear  me  «  incline  thine 
car  to  me,  and  hearken  unto  my 
words. 

7  Shew  thy  marvellous  loving- 
kindness,  thou  that  art  the  Saviotu-  of 
them  which  put  their  trust  in  thee  j 
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 
mo  i  mine  enemies  compass  me  round 
about  to  take  away  my  soul. 

1  Sam.  ii.  15.  10  They  are  inclosed  in  their  ovm 

fat  t  and  their  mouth  speaketh  proud 
things. 

11  Tliey  lie  waiting  in  our  way  on 
every  side  t  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 
Uie  ungodly,  which  is  a  sword  ol" 
thine. 


John  X.  24. 
Luke  xxiii.  1. 


Auribus  percipe  orationem  meam : 
non  in  labiis  dolosis. 

De  ATiltu  tuo  judicium  meum  pro- 
deat :  oculi  tui  videant  ajquitates.  aqmtaum 

Probasti  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 
tuonim  ego  eustodivi  vias  duras. 

Perfice  gressus  meos  in  semitis  tuis  : 
ut  non  moveantur  vestigia  mea. 

Ego  elamavi,  quoniam  exaudisti  me 
Deus :  inclina  aurem  tuam  mihi,  et 
exaudi  verba  mea. 

Slirifica  misericordias  tuas :  qui 
salvos  faeis  sperantes  in  te. 

A  resistentibus  dexterae  tuse  custodi 

me:    ut  pup  illam  oculi.  Domineutpufii. 

Sub  umbra  alarum  tuarum  protege 
me :  a  facie  impiorum  qui  me  afflixe- 
runt. 

Inimici  mei  animam  meam  circum- 
dederunt,  adipem  suum  concluserunt : 
OS  eorum  locutum  est  superbiam.  intuperbia 

Projicientes  me  nunccu'cumdederunt . 
me  :  oculos  suos  statuerunt  deelinare 
in  ten-am. 

Susceperunt  me  sicut  leo  paratus 
ad  prffidam :  et  sicut  catulus  leonis 
habitans  in  abditis. 

Exsurge  Domine,  prteveni  eum,  et  <»■' ■■■'»> 
supplanta  eum :  eripe  animam  meam 
ab  impio,  frameam  tuam  ab  iaimicis  iiimiorurndt 

^      '  inanu  tua 

manus  tuiB. 


god  will  not  be  united  to  His  perpetual  Intercession,  will  be  no 
re-presentation  of  His  Sacrifice. 

In  association  with  the  sisth  verse  we  cannot  fail  to  remember, 
first,  the  Cup  of  our  Lord's  sufferings;  and,  secondly,  the  Cup  of 
tbe  New  Testament  in  His  Blood. 

PS.\LiI  XVII. 

There  are  words  in  this  Tsiilm  which  can  only  be  used  in  their 
complete  sense  of  the  Sou  of  Man.  Of  Him  Pilate  said,  "I 
have  found  no  fault  in  Him ;"  his  wife,  "  This  just  Person  ;"  the 
thief  on  the  cross,  "This  man  hath  done  nothing  amiss;"  the 
centurion,  "  Cortninly  this  was  a  righteous  man  ;"  and  His  disciple 


and  companion,  St.  Peter,  that  He  "did  no  sin,  neither  win 
guile  found  in  His  mouth."  Of  no  other  man,  however  holy, 
could  it  be  truly  said,  "Thou  shalt  find  no  wickedness  in  roe;" 
and  as  the  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  e.xact  keeping  with  His  conversation  while  on 
earth,  and  with  the  character  of  that  perpetual  Memorial  of  His 
Death  which  He  instituted  as  the  Key-stone  of  the  New  Temple, 
aud  the  guide  to  the  Church's  religious  habits.  With  His  dis- 
ciples He  cnntinnilly  discoursed  about  His  coming  Passion  ;  to 


THE  PSALMS. 


335 


Tlie  III.  Day.        n  From  the  men  of  thy  h;md,  O 

^  "I'ra'ifer.         Lord^  from  the  men,  I  say,  and  from 

the   evil    world    t    which    have    their 

portion  in  this  life,  whose  bellies  thou 

fillest  with  thy  hid  treasure. 

15  They  have  children  at  their 
desire  t  and  leave  the  rest  of  their 
substance  for  their  babes. 

16  But  as  for  me,  I  will  behold  thy 
presence  in  righteousness  t  and  when 
I  awake  up  after  thy  likeness,  I  shall 
be  satisfied  with  it. 


Uev.  xxii.  4. 
Ileb.  i.  3. 
I  Cor.  XV.  49. 
Ham.  vi.  5. 


WILL   love   thee,    O   Lord,   my 
strength ;  the  Lord  is  my  stony 


THE  XVIII  PSALM. 

JDiliffam  te,  Domine. 

Evening 

Prayer. 
Matt.  xvi.  18. 
I  Cor.  X.  4. 

tukBi''69'  rock,  and  my  defence  «  my  Saviour, 

my  God,  and  my  might,  in  whom  I 
will  trust,  my  buckler,  the  horn  also 
of  my  salvation,  and  my  refuge. 

2  I  will  call  upon  the  Lord,  which 
is  worthy  to  be  praised  «  so  shall  I  be 
safe  from  mine  enemies. 

3  The  sorrows  of  death  compassed 
me  »  and  the  overflowings  of  ungod- 
liness 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  t  and  complain  unto  my 
God. 


Matt.  xxvi.  38. 
.w.ii.46. 


Domine  a  paucis  de  terra  divide  eos  disftrure  eot  et 

^  stippfanta  pus 

in   vita    eorum :    de    abseonditis    tuis     ■» "''"  ip^frum 
adimpletus  est  venter  eorum. 

Saturati  sunt  filiis  :    et  dimiserunt  sat.  sum  porctn, 

et  reUtjiiprmu 

reliquias  suas  parvuUs  suis.  '"pan''''smri^""' 

Ego   autem   in  justitia  apparebo  in 
conspectui    tuo :  satiabor    cum   appa-  dummanifestabi- 
merit  gloria  tua. 


D 


PSALMUS  XVII. 

ILIGAM    te   Domine    fortitude  f„"J''N"o«?"""'" 
mea  :    Dominus  firmamentum 
meum,    et    refugium    meum,   et   libe- 
rator meus. 

Deus    meus  adjutor  meus :    et  spc- 
rabo  in  eum. 

Protector    meus,    et    cornu    salutis  ''•>'"!  mea 
meoe  :  et  susceptor  meus.  „tijuior  meus 

Laudans  invocabo  Dominum  :  et  ab 
iuimicis  meis  salvus  ero. 

Circumdederuut   me    dolores    mor-  mp.jfm,/u<mortij 
tis  :  et  torrentes  iniquitatis  conturba- 
vervmt  me. 

Dolores  inferni  circumdederuut  me  : 
praeoccupaverunt  me  laquei  mortis.        pravenerunt  me 


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  concerning  His  decejise  that  He  should  accomplish  at 
Jerusalem.  Nor  is  this  to  he  wondered  at,  when  it  is  considered 
that  the  Death  of  Cljrist  was  the  central  point  of  aU  the  world's 
spiritual  history,  that  to  which  the  ages  preceding  looked  forward, 
that  to  which  all  following  ages  look  back. 

Of  the  Lord's  atoning  work,  therefore,  the  Church  is  inspired 
to  sing  more  than  of  any  other  tliome,  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  Gethsemane  to  the  High  Priest's 
house,  to  the  hall  of  Pilate,  and  to  Calvary.  The  Righteous  One 
condemned  by  unjust  human  judges  appeals  to  the  Divine  and 
unerring  Judge  for  declaration  of  His  innocence;  and  it  may  be 
'hat  the  words  of  Pilate  and  others  were  an  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  the  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  that  the  fonner  was  obliged  to  say,  "  What  I  have 
written,  I  have  written." 

In  the  concluding  verses  there  is  a  contrast  between  the  inhe- 
ritance of  this  world,  and  that  of  Christ's  spiritual  Kingdom.  The 
natural  cry  was,  "  Wlio  shall  declare  His  generation,  for  He  is 


cut  off  from  the  land  of  the  living  ?  "  for  He  seemed  to  die  and  to 
leave  neither  children  nor  substance.  But  "  He  beheld  of  the 
travail  of  His  soul  and  was  satisfied,"  for  He  beheld  to  utmost 
ages  the  reign  of  His  glorious  Kingdom,  and  that  of  Himself  the 
whole  family  in  Heaven  and  in  earth  should  be  named. 

PSALM  XVIII. 

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 
w.is  in  his  tongue,"  and  a  far  higher  and  deeper  meaning  is 
evident  than  can  belong  to  David  himself,  or  to  any  cu-cum- 
stanccs  of  sorrow  or  victory  in  which  he  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.] 


1  This  remarkable  reading  arises,  seemingly,  from  a  confusion  between  the 
words  ■jtoiK  and  I'tiwy,  in  the  LXX.  It  received  a  ready  acquiescence  pro- 
bably from  the  fact  that  swine's  Hesh  was  an  unla^Yful  food  to  the  Jews, 
and  partaking  of  it  would  be  an  illu  tration  of  their  wilful  disobedience  and 
wickedness.  The  tenth  and  fourteenth  verses  also  seem  to  give  some  coun- 
tenance to  it,  referring  apparently  to  the  fat  of  the  sacrifices  which  could 
not  lawfully  be  eaten,  and  to  the  sensual,  selfish  lives  of  the  .Tews. 


336 


THE  PSALMS. 


The  III.  Day. 

Evening 

Prayer. 
Heb.  T."7. 
Mark  XV.  33. 
al.  "enter  even 
ijito." 

Matt,  xxvii.  51. 
Heb.  xii.  27. 


.^efs  ii    19. 
Rev.  xix.  12. 


1  Kings  viii.  12. 
Matt,  xxvii.  45. 


Gen.vii.  11. 
Zech.  xiit,  1. 


6  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  quaked  « 
the  very  foundations  also  of  the  hills 
shook,  and  were  removed,  because  he 
was  wroth. 

8  There  went  a  smoke  out  in  his 
presence  «  and  a  consuming  fire  out 
of  his  mouth,  so  that  coals  were  kin- 
dled 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  i  he  came  flying  upon 
the  wings  of  the  wind. 

11  He  made  darkness  his  secret 
place  t  his  pavilion  round  about  him 
with  dark  water,  and  thick  clouds  to 
cover  him. 

12  At  the  brightness  of  his  pre- 
sence his  clouds  removed  t  hail-stones, 
aud  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  i  he  cast  forth  light- 
nings, and  destroyed  them. 

15  Tlie  springs  of  waters  were 
seen,  and  the  foundations  of  the  round 
world  were  discovered  at  thy  chiding, 
O  Lord  J  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  enemy,  and  from  them 
which  hate  me  i  for  they  are  too 
mighty  for  me. 

18  Tliey  prevented  me  in  the  day 
of  my  trouble  i  but  the  Lord  was  my 
upholder. 


In  tribulatione  mea  invocavi  Domi- 
num  :  et  ad  Deum  meum  clamavi : 

Et  exaudivit  de  templo  sancto  suo 
vocem  meam  :  et  clamor  mens  in  con- 
spectu  ejus  introivit  in  aiu-es  ejus. 

Commota  est  et  contremuit  terra  : 
fundamenta  montium  conturbata  sunt, 
et  commota  sunt,  quoniam  iratus  est 
eis.  ^''  ^"" 

Ascendit  fumus  in  ira  ejus,  et  ignis 
a  facie  ejus  exarsit :  carbones  succensi  Kirdescu 
sunt  ab  eo. 

Inclinavit  coelos,  et  descendit :  et 
caligo  sub  pedibus  ejus. 

Et  ascendit  super  Cherubin,  et  vo- 
lavit :  volavit  super  pennas  ventorum. 

Et  posuit  tenebras  latibulum  suum, 
in  circuitu  ejus :  tabernaeulum  ejus, 
tenebrosa  aqua  in  nubibus  aeris. 

Pite  fulgore  in  conspectu  ejus  nu- 
bes  transierunt :  grando  et  carbones 
ignis. 

Et  intonuit  de  coelo  Dominus,  et 
Altissimus  dedit  vocem  suam  :  srando  "oeemiuam-muu 

o  iagittai 

et  carbones  ignis. 

Et  misit  sagittas  suas,  et  dissipa- 
vit  eos  :  fulgura  multiplicavit,  et  con- 
turbavit  eos. 

Et  apparuerunt  fontes  aquarum  :  et 
revelata  sunt  fundamenta  orbis  ter- 
rarum. 

Ab   increpatione  tua,   Domine 
inspiratione  spirit  us  irae  tua?. 

Misit  de  summo,  et  accepit  me  :  et 
assumpsit  me  de  aquis  multis. 

Eriiniit  me  de  inimicis  meis  fortis- 
simis,  et  ab  his  qui  oderunt  me  :  quo- 
niam confortati  simt  super  me. 

ProBvenerunt  me  in  die  afllictionis 
mese :  et  factus  est  Dominus  protector 
mens. 


ab  *^  ifcrepatione 
spiritus 


de  muH'ttudint 
aquarum 


Passing  by,  then,  the  historical  application  of  this  Psalm  of 
victory  to  the  person  of  David,  wo  may  trace  out  its  prophetic 
and  mystical  application  to  the  Person  of  Christ.  The  opening 
words  of  it  are  an  indication  tliat  the  Son  of  man  is  speaking  in 
His  human  nature,  and  spealsiug  of  the  Divine  Nature  Which  is 
iU  Strength,  its  Rock  of  ages,  its  Defence,  its  Sariour,  its  God, 
Its  Buckler,  the  Horn  also  of  its  Salvation,  and  its  Refuge.     And 


as  Christ  thus  looks  upward  fi-om  the  depths  of  His  humiliation 
to  His  Divine  Nature  in  its  glory,  so  the  Cliurch  may  look  to 
Clirist  and  say  all  these  words  of  Him,  tlie  Rock  upon  which  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  encom- 
passed the  body  of  the  Crucified,  and  the  overflowings  of  th.it. 


THE  PSALMS. 


837 


Tlio  III.  Day. 
Evening 

Prayer. 
Rev.  xxi.  4. 


Rev.  V.  9.  ii.  26. 


John  XV.  4. 


Rev.  xxii.  11. 


Rev.  xxi.  23. 
Isa.  Ix.  19,  20. 


Rev.  XV.  3. 
John  xiv.  6. 
Dan.  iii.  Zii. 
Song  of  3  Child. 
26. 


19  He  brought  me  forth  also  into 
a  place  of  liberty  i  he  brought  me 
forth,  even  because  he  had  a  favour 
unto  me. 

20  The  Lord  shall  reward  me  after 
my  righteous  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 
Godj  as  the  wicked  dotli. 

22  Por  I  have  an  eye  unto  all  his 
laws  »  and  will  not  east  out  his  com- 
mandments from  me. 

23  I  was  also  uncorrupt  before 
him  «  and  eschewed  mine  own  wicked- 
ness. 

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  bo 
clean  x  and  with  the  froward  thou 
shalt  learn  frowardness. 

27  For  thou  shalt  save  the  peojile 
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  t  and  with  the  help  of 
my  God  I  shall  leap  over  the  wall. 

30  The  way  of  God  is  an  undefiled 
way  t  the  word  of  the  Lord  also  is 
tried  in  the  fire ;  he  is  the  defender 
of  all  them  that  put  their  trust  in 
him. 

31  For  who  is  God,  but  the  Lord  » 
or  who  hath  any  strength,  except  our 
God? 

32  It  is  God,  that  gu-deth  me  with 
strength  of  war  «  and  maketh  my 
way  perfect. 


Et  eduxit  me  in  latitudinem :  sal- 
vum  me  fecit,  quoniam  voluit  me. 

Et  retribuet  milii  Dominus  secun- 
dum justitiam  meam :  et  secundum 
puritatem  manuum  mearum  retribuet 
mihi. 

Quia  eustodivi  vias  Domini :  nee 
impie  gessi  a  Deo  meo. 

Quoniam  omnia  judicia  ejus  in  con- 
spectu  meo :  et  justitias  ejus  non  re- 
puli  a  me. 

Et  ero  immaculatus  cum  eo  :  et  ob-  '^onspeciu  mej 

tuut  sent  PT 

servabo  me  ab  iniquitate  mea. 

Et  retribuet  mihi  Dominus  secun- 
dum justitiam    meam  :    et   secundum  coram  eo 
puritatem   manuum   mearum  in  con- 
spectu  oculorum  ejus. 

Cum  sancto  sanctus  eris :  et  cum 
viro  innocente  innocens  eris  : 

Et  cum  electo  electus  eris :  et  cum 
perverso  perverteris. 

Quoniam  tu  populum  humilem  sal- 
VLim  facies :  et  oculos  superborum 
humiliabis.  mhnrterit 

Quoniam  tu  illuminas  lucernam 
meam,  Domine :  Deus  mens,  illumina 
tenebras  meas. 

Quoniam  in  te  eripiar  a  tentatione : 
et  in  Deo  meo  transgrediar  murum. 

Deus  mens  impolluta  via  ejus  :  elo- 
quia   Domini   igne   examinata ;    pro-  »  « 
tector  est  omnium  sperantium  in  se. 

Quoniam  quis  Deus  praeter  Domi- 
num :  aut  quis  Deus  prteter  Deum 
nostrum  ? 

Deus  qui  praecinxit  me  virtute :  et 
posuit  immaculatam  viam  meam. 


ungodliness  wliicli  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  liast  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  having 
reached  from  the  cross  to  God's  holy  temple  is  shown  by  the 
peaceful  contrast  of  the  words  in  which  Christ  conmionded  His 


soul  to  His  Father.  Nov  may  it  be  forgotten  that  the  prevailing 
power  of  the  great  Sacrifice  was  heard  for  all  mankind  wlicn  the 
answer  of  God  went  forth  from  the  Holy  of  Holies  by  the  mira- 
culous rending  of  the  veil  from  the  top  to  the  bottom. 

From  the  seventh  verse  forw.ard  there  is  a  reference  to  the 
foundation  of  the  old  dispensation  on  Sinai  as  a  type  of  that 
breaking  up  of  all  old  foimdatlons  which  ensued  when  all  things 

X  X 


338 


THE  PSALMS. 


Heh.  V.  8. 
Phil.  ii.  8,  9 


Rel.  xix.  13 
Eph.  vi.  10. 


The  III.  Day.        33  He  malceth  my  feet  like  harts' 

"pr'ai/er.        feet  »  and  setteth  me  i;p  on  high. 
Habak."iii.  19  3^,    jjg    teacheth    mine    hands   to 

fight    «   and   mine   arms   shall   break 
even  a  bow  of  steel. 

35  Thou  hast  given  me  the  de- 
fence of  thy  salvation  ♦  thy  right 
hand  also  shall  hold  me  up,  and  thy 
loving  correction  shall  make  me  great. 

36  Thou  shalt  make  room  enough 
under  me  for  to  go  »  that  my  foot- 
steps shall  not  slide. 

37  I  will  follow  upon  mine  ene- 
mies, and  overtake  them  t  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 
Btrensrth  unto  the  battle  »  thou  slialt 
throw  down  mine  enemies  under  me. 

40  Tliou  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  t  yea,  even  unto 
the  Lord  shall  they  cry,  but  he  shall 
not  hear  them. 

42  I  will  beat  them  as  small  as  the 
dust  before  the  wnd  »  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  ♦  shaU  serve  me. 

Acts  xxviu.  28.  45  As  soon  as  they  hear  of  me  they 
shall  obey  me  t  but  the  strange  chil- 
dren shall  dissemble  with  me. 


Luke  ii.  32. 


Qui    perfecit   pedes  meos   tanquam 
cervorum  :    et    super  excelsa   statuens  iiaiuit  me 
me. 

Qui  docet  manus  meas  ad  prselium  : 
et  posuisti  ut  arcum  cereum   brachia  poiuu 
mea. 

Et  dedisti  mihi  protectionem  salu- 
tis  tusB  :  et  dextera  tua  suscepit  me  :  ,uscfpii  me :  ei 

Et   disciplma  tua   correxit   me    in     ipsa  me  d^ceiu 
finem :  et  disciplina  tua,  ipsa  me  do- 
col  lit. 

Dilatasti  gressus  meos  subtus  me  : 
et  non  sunt  infirmata  vestigia  mea. 

Persequar  inimicos  meos,  et  com- 
prehendam  illos :  et  non  convertar 
donee  deficiant. 

Confringam     illos,     nee     poterunt  Adjiujam 
stare  :  cadent  subtus  pedes  meos. 

Et  prsecinxisti  me  virtute  ad  hel- 
ium :  et  supplantasti  insurgentes  in 
me  subtus  me. 

Et  inimicos  meos  dedisti  mihi  dor-  'mmicorum  mea- 
sum  :  et  odientes  me  disperdidisti. 

Clamaverunt,  nee  erat  qui  salvos 
faceret :  ad  Dominum,  nee  exaudivit 
eos. 

Et  comminuam  eos  ut  pulverem 
ante  faeiem  venti :  ut  lutum  platea- 
rum  delebo  eos. 

Eripies  me  de  contradictionibus 
populi :  constitues  me  in  caput  gen- 
tium. 

Populus  quern  non  eognovi  servivit 
milii  :  in  auditu  auris  obedivit  mihi.      obaudnu 


were  made  new  in  the  Church  of  Christ.  For  the  literal  earth- 
quake at  the  crucifixion  was  the  precursor  of  that  "Yet  once 
more  I  shake  not  the  earth  only,  but  also  heaven  "  [Heb.  xii.  26], 
by  which  the  "  kingdom  that  cannot  be  moved"  was  to  be  estab- 
lished :  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 
remoulded  into  a  now  Heaven  and  a  new  Earth.  In  this  imagery 
all  the  means  by  which  God  has  brought  salvation  and  peace  out 
of  turmoil  and  destruction  arc  referred  to ;  and  hence  the  foun- 
dations of  the  world  being  discovered  through  the  springs  of 
waters  prefigure  the  regeneration  of  the  world  by  water  as  the 
former  verses  had  spoken  of  its  regeneration  by  fire;  both  typical 
of  the  great  work  of  its  new  birth  by  the  miracle  of  the  Incar- 
nation. Thus  the  I'salm  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  Read. 
St.  Paul  speaks  often  of  the  fellowship  which  the  members  of 
Christ  have  in  His  sufl'erings ;  and  even  of  filling  "  up  that 
which  is  behind  of  the  afflictions  of  Christ"  in  his  own  flesh 
[Col.  i.  24].  So  there  is  scarcely  any  verse  of  this  Psalm  which 
may  not  be  sung  as  the  words  of  the  mystical  body  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, 
"  0  thou  aftlieted,  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.  And 
all  thy  children  shall  be  taught  of  the  Lord :  and  great  shall  bn 
the  peace  of  thy  children.     In  righteousness  sluUt  thou  be  cstab- 


THE  PSALMS. 


339 


Tlie  III.  Day.  46  The  strange  eliildren  shall  fail  » 
^F^rayer.         and  be  afraid  out  of  their  prisons. 

?o"nvi.''57!'5s.  47  The  Lord  liveth,  and  blessed  be 
u.  26.  xiv.  la.  ^^  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  adversaries  »  thou  shalt 
rid  me  from  the  wicked  man. 

Bom.  XV.  9.  50  For  this  cause  will  I  give  thanks 

unto  thee,  O  Lord,  among  the  Gen- 
tiles «  and  sing  praises  vmto  thy 
Name. 
|«^-^i?='iv-22.  51  Great  prosperity  giveth  he  unto 
isa.  liii.  11).  ijjg  King  »  and  sheweth  loving-kind- 
ness unto  David  his  Anointed,  and 
unto  his  seed  for  evermore. 

THE  XIX  PSALM. 

Call  enarrant. 
The  IV.  Day.    fTTHE  heavens  declare  the  glory  of 
^^"prafer.  ^   God  «  and  the  firmament  shcweth 

Christmas  Mat-    jjjg  handv-work. 

tins.  *! 

2  One  day  telleth  another  »  and  one 
night  eertifieth  another. 

3  There  is  neither  speech,  nor  lan- 
guage %  but  their  voices  are  heard 
among  them. 

Rom.  X.  18.  4  Their  sound  is  gone  out  into  all 

lands  %  and  their  words  into  the  ends 
of  the  world. 

5  In  them  hath  he  set  a  taber- 
nacle for  the  sun  »  which  cometh  forth 
as  a  bridegroom  out  of  his  chamber, 
and  rejoiceth  as  a  giant  to  run  his 
course. 


Mai.  iv.  2. 
Juhn  viii.  12, 
Key.  iv.  3. 
xxi.  23. 


Filii  alieni  mentiti  sunt  mihi :  filii 
alieni   inveterati   sunt,  et  claudicave-  invciaraverun 
runt  a  semitis  suis. 

Vivit  Dominus,  et  benedictus  Deus 
mens  :  et  exaltetur  Deus  salutis  mese. 

Deus    qui    das    vindictas   mihi,    et 
subdis  ijopulos  sub  me  :  liberator  meus  subudisu 

....  .      ,  ,.  lib. meus  i)oj?M*na* 

de  inimicis  mers  iracunois.  de  neniibus  iia- 

Et  ab  insurgentibus  in  me  exaltabis 

me  :  a  viro  inicpio  eripies  me. 

Propterea   confitebor  tibi  in  natio-  popuut 

nibus,  Domine :  et  nomini  tuo  psalmum 

dicam. 

Magnificans  salutes  Regis  ejus,  et  '"Mare^regu 

faciens     misericordiam     Christo     suo 

David :  et  semini  ejus  usque  in  ssecu- 

lum. 


rSALMUS  XVIII. 

CiffiLI  enarrant  gloriam  Dei  :    et  Sunday  Mattins. 
,  .  ,  .    ,    Srd  Noct. 

'     opera   manuum   ejus   annuntiat  Christmas,  cir- 

-  cumc,  Ascen- 

nrmamentum.  siomide,  Trini. 

Dies  diei  eructat   verbum  :  et  nox  evv.,aiiss., 
nocti  indicat  scientiam.  virg.  &  jiatr. 

1st  Noct. 

Non  sunt  loquelfe,  necjue  sermones :  st.  Michael. 

\,         '         '■  2nd  Noct. 

quorum  non  audiantur  voces  eorum. 

In  omnem  terram  exivit  sonus 
eorum :  et  in  fines  orbis  terree  verba 
eorum. 

In  sole  posuit  tabernaculum  suum  : 
et  ipse  tanquam  sponsus  procedens  de 
thalamo  suo. 


lislied  "  [Isa.  liv.  11 — 14].  For  the  prosperity  which  God  giveth 
unto  the  King  Wliom  He  hath  set  in  His  holy  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 ;  "  Yo  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  First-born  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."     [Hob.  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  prophecy  of 
the  foundation  of  the  Church  by  the  Apostles  and  Evangelists. 
But  it  may  idso  be  drawn  from  a  comparison  of  the  Psalm  with 
other  words  of  the  Holy  Ghost  and  of  Christ  Hituself. 

The  central  idea  of  the  Psidm  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  the  Church  has  always  observed  a  prophecy  of  "  the  Sun  of 
righteousness"  which  it  was  declared  should  "arise  witli  healing 
in  His  beams"  [Mai.  iv.  2]  :  a  prophecy,  that  is,  of  Him  Wlio 
said,  "I  am  the  Liglit  of  the  world"  [John  viii.  12]  ;  of  ^\^lora 
St.  John  wTote  that  He  was  the  true  Light  coming  into  the 
world  to  illuminate  all  men  [Ibid.  i.  9] ;  and  Wlio  in  after  years 
said  also  of  Himself,  "  I  am  the  root  and  the  offspring  of  David, 
and  the  bright  and  morning  Star."     [Ucv.  xxii.  16.] 

The  heavens  therefore  declare  the  glory  of  God  as  a  mystical 
parable  of  the  spiritual  world.  Christ  is  the  central  luminary 
Xs2 


3-1-0 

Tlie  IV.  Day. 
Morning 
Praijer. 


Matt.  xi.  25. 


THE  PSALMS. 


John  viii.  16. 
Rev.  xvi.  5.  7. 


Job  xxviii.  16. 
Prov.iii.H.  viii 

19.    xvi.  16. 
Ezek.  iii.  3. 
Rev.  X.  9. 


Matt.  V.  12. 
Rev.  xi.  18. 


6  It  goeth  forth  from  tlie  utter- 
most 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  un- 
defiled  law,  converting  the  soul  »  the 
testimony  of  the  Lord  is  sure,  and 
giveth  wisdom  unto  the  simple. 

8  Tlie  statutes  of  the  Lord  are  right, 
and  rejoice  the  heart  »  the  command- 
ment 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  alto- 
gether. 

10  More  to  be  desired  are  they 
than  gold,  yea,  than  much  fine  gold  x 
sweeter  also  than  honey,  and  the 
honeycomb. 

11  Moreover,  by  them  is  thy  ser- 
vant taught  «  and  in  keeping  of  them 
there  is  great  reward. 

12  Who  can  tell  how  oft  he  of- 
fendeth  »  O  cleanse  thou  me  from  my 
secret  faults. 

13  Keep  thy  servant  also  from  pre- 
sumptuous sins,  lest  they  get  the 
dominion  over  me  »  so  shall  I  be  un- 
defiled,  and  innocent  from  the  great 
offence. 

14  Let.  the  words  of  my  mouth, 
and  the  meditation  of  my  heart  t  be 
alway  acceptable  in  thy  sight, 

15  0  Lord  «  my  strength,  and  my 
redeemer. 


THE  XX  PSALM. 
Exaudiat  te  Bominus. 

Royal  Accession.  rf^HE  Lord  hear  thee  in  the  day  of 
_L    trouble  t  the  Name  of  the  God 
of  Jacob  defend  thee  ; 


John  xii.  27. 


Exsultavit  ut  gigas  ad  currendam 
viam  :  a  summo  ccelo  egressio  ejus : 

Et  occursus  ejus  usque  ad  summum 
ejus  :  nee  est  qui  se  abscondat  a  calore 
ejus. 

Lex  Domini  immaculata,  convertens  imepraiiem.biiu 
animas :    testimonium  Domini   fidele, 
sapientiam  praestans  parvulis. 

Justitise  Domini  rectce,  laetificantes 
corda :  praceptum  Domini  lucidum, 
illuminans  oculos. 

Timor  Domini  sanetus;  permanet 
in  sa'culum  sseculi :  judicia  Domini 
vera,  justificata  in  semetipsa. 

Desiderabilia  super  aurum  et  lapi- 
dem  pretiosum  multum  :  et  dulciora 
super  mel  et  favum. 

Etenim  servus  tuus  custodit  ea  :  in  nam  et...  in '•us- 

toaier.do  ilia 

custodiendis  illis  retributio  multa. 

Delicta  quis  intelligit  ?  ab  occultis 
meis  munda  me :  et  ab  alienis  parce  munda  me 

'■  Dumine 

servo  tuo. 

Si  mei  non  fuerint  dominati,  tunc 
immaculatus  ero  :  et  emimdabor  a  de- 
licto maximo. 

Et  erunt  ut  eomplaeeant  eloquia 
oris  mei :  et  meditatio  cordis  mei  in 
conspectu  tuo  semper. 

Domiue,  adjutor  mens  ;  et  redemptor 
mens. 


PSALMUS  XIX. 

EXAUDIAT  te    Dominus   in   die  Sunday  Mattins. 
3rd  Noct 
tribulationis  :  protegat  te  Nomea  NameofJesm, 

Dei  Jacob. 


from  \\'hom  6ows  all  tlie  Light,  heat,  anil  Life  by  which  souls 
live  and  the  glory  of  God  is  promoted.  As  in  the  glorified  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  trans- 
figurhig  the  flesh  in  which  He  dwelt  [effK^ji/onre  =  tabernacled, 
John  i.  11]  among  His  people.  P'rom  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 
bath  sent  Mo,  so  send  I  you."  And  thus  "  one  day  telleth  another," 
and  the  sound  of  the  glorious  message  of  the  Incarnation  has  gone 
out  into  all  lands  through  the  ministration  of  the  Church,  so  that 
notliiug  IS  hid  from  the  heat  of  the  vivifying  Sun  of  Righteous- 


ness. Thus  also  Christ  is  in  His  Church,  vivifying  all  its  work 
and  its  members, — "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  from  heaven 
saying.  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  arc  to  be  taken  as  an  expansion  of  the  con- 
cluding words  of  the  sixth,  "there  is  nothing  hid  from  the  heat 
thereof."  For  this  all-embracing  Light  is  law,  testimony, 
statute,  commandment,  fear,  and  judgment ;  converting,  giving 
wisdom,  joy,  purity,  everlasting  life,  and  perfect  righteousness : 
a  savour  of   life  unto   life,  or  a  savour  of  death   unto   de;»tU. 


THE  PSALMS. 


341 


The  IV.  Day.        2  Send  thee   help  from   the  sanc- 
Prat/er         tuary   «  and  strengthen   thee  out  of 
Sion  ; 

3  Remember  all  thy  offerings  »  and 
accept  thy  bumt-sacrifice ; 

John  xvii.  21.  4  Grant   thee  thy  heart's  desire  « 

and  fulfil  all  thy  mind. 

5  We  will  rejoice  in  thy  salvation^ 
and  triumph  in  the  Name  of  the  Lord 
our  God  s  the  Lord  perform  all  thy 
petitions. 

Matt,  xxvii.  43.  6  Now  kuow  I,  that  the  Lord 
helpeth  his  Anointed^  and  will  hear 
him  from  his  holy  heaven  t  even  with 
the  wholesome  strength  of  his  right 
hand. 

Deut.  xvii.  16.  7  Some  put  their  trust  in  chariots, 

and  some  in  horses  t  but  we  will  re- 
member the  Name  of  the  Lord  our 
God. 

8  They  are  brought  down,  and 
fallen  »  but  we  are  risen,  and  stand 
upright. 

Matt.  xxi.  9.  9  Save,  Lord,  and  hear  us,  O  King 

of  heaven  j  when  we  call  upon  thee. 

THE  XXI  PSALM. 
Domine,  in  viriute  tua. 
Ascension  Day     ri^HE    King    shall   rejoice   in   thy 


Matt.,  Royal 
Accession.  B 

Windsor  Obiit 


Sunday. 
Isa.  xxxii.  I. 
Rey.  iv.  2.  11. 

John  xvii.  24. 


strength,    O    Lord  «   exceeding 
glad  shall  he  be  of  thy  salvation. 

2  Thou  hast  given  him  his  heart's 
desire  t  and  hast  not  denied  him  the 
request  of  his  lips. 


Mittat  tibi  auxilium  de  sancto  :  et 
de  Sion  tueatur  te. 

Memor  sit  omnis  sacrificii  tui :  et  sUDominut 
holocaustum  tuum  pingue  fiat. 

Tribuat  tibi  secundum  cor   tuum  :  tibi  Dominui 
et  omne  consilium  tuum  confirmet. 

Lfetabimur  in  salutari  tuo :  et  in 
nomine  Dei  nostri  magnificabimur.        Domini  Dei 

Impleat  Dominus  omnes  petitiones 
tuas  :  nunc  cognovi  quoniam  salvum 
fecit  Dominus  Christum  suum. 

Exaudiet  ilium  de  coelo  sancto  sue  : 
in  potentatibus  salus  dexterce  ejus. 

Hi  in  curribus,  et  hi  in  equis :  nos 
autem  in  nomine  Domini  Dei  nostri 

inVOCabimUS.  magmficahimur 

Ipsi  obligati  sunt,  et  ceciderunt,  nos  nos  vera  resm- 

,  .  reximua  et 

autem  surreximus  et  erecti  sumus. 

Domine  salvum  fac  regem :  et  ex- 
audi  nos  in  die  qua  invocaverimus  te. 


D 


PSALMUS  XX. 

OMINE    in  virtute  tua  latabitur  Sunday,  Martyrs, 

Confessors, 


rex:  et  super  salutare  tuum  ex-  inv.«:Ex.cr., 

^  Matlins. 

sultabit  vehementer.  ^^^  '*'"='■ 

Desiderium  cordis  ejus  tribuisti  ei :  Desiderium 

...  .  p  animeE 

et  voluntate  labiorum  ejus  non  irau- 
dasti  eum. 


"  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,  puri- 
fying Light.  Others  there  will  be  to  whom  it  will  be  a  Light  of 
true  and  righteous  judgment,  "  scorching  them  with  great  heat" 
[Rev.  xvi.  9],  and  bringing  to  light  all  their  hidden  works  of 
darkness. 

With  this  Psalm  therefore  should  ever  go  up  a  prayer  that  the 
work  of  Christ's  Incarnation  may  go  forward  more  and  more  in 
the  world  at  large  iind  in  every  heart,  so  that  He  may  be  the 
everlasting  Light  of  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  modem  times  as  a 
proper  Psalm  for  the  day  of  the  Sovereign's  accession  to  the 
throne.  But  in  its  full  meaning  it  looks  beyond  all  earthly 
sovereigns  to  Him  Who  is  in  the  most  true  and  complete  sense 
the  Anointed  of  the  Lord. 

And  it  is  to  be  remarked  that  the  words  throughout  are  an 
illustration  of  the  manner  iu  which  Christ  is  pleased  to  identify 
Himself  with  His  mystical  Body  ;  so  that  the  Church  joins  her- 
self with  Him  in  His  very  intercession  for  her  members.  Christ 
says,  "  Do  this  in  remembrance  of  Me,"  and  while  the  Church 
obeys  His  command  and  oft'ers  a  constant  Memorial  before  God 
of  the  Sacrifice  of  Christ,  she  yet  places  that  Memorial  in  His 


hands,  saying.  May  God  remember  all  TJiy  offerings;  grant 
Thee  Thy  heart's  desire,  whicli  is  that  all  may  have  the  benefit  of 
Thine  ofl'ering  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  intercession  before  the  Throne,  yet  in  the  midst  of  the 
four  and  twenty  elders. 

The  last  verse  is  constantly  used  in  the  suffrages  of  Morning 
and  Evening  Prayer  according  to  the  form  in  which  it  appears 
in  the  LXX  and  the  Vulgate.  The  two  readings  show  the  lower 
and  the  higher  application  of  the  Psalm,  the  English  being  equiva- 
lent to  the  "  Hosanna  to  the  Son  of  David  "  with  which  Christ 
was  led  in  triumph  to  Jerusalem. 

PSALM  XXI. 

Wliatever  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  sucli  words  the  Church  on  earth  echoes  the  strains  of  tliofc 
who   "  cast  their  crowns   before  the  Throne,  sivyiug.  Thou  art 


842 


THE  PSALMS. 


The  IV.  Day. 
Morninq 

Prayer, 
llcb.  ii.  9. 
Rev.  xix.  12. 


R«v.  iv.  9. 

xi.  IS. 


Isa.  xl.  5. 
Phil,  ii   9,  10. 


llcb.  xli.  2. 


RcT.  li.  18. 


Matt.  XXT.  •II. 


Matt,  xxvii.  25. 


John  xvii.  5. 
Rev.  xi.  17. 


3  For  thou  shalfc  prevent  him  with 
the  blessings  of  goodness  j  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  thj''  sal- 
vation X  glory,  and  great  worshij)  shalt 
thou  lay  upon  him. 

6  For  thou  shalt  give  him  ever- 
lasting felicity  »  and  make  him  glad 
with  the  joy  of  thy  countenance. 

7  And  why  ?  because  the  King 
putteth  his  trust  in  the  Lord  »  and  in 
the  mercy  of  the  most  Highest  he 
shall  not  miscarry. 

8  All  thine  enemies  shall  feel  thy 
hand  t  (hy  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  (he  fire  shall  consume  them. 

10  Their  fruit  shalt  thou  root  out 
of  the  earth  ♦  and  their  seed  from 
among  the  children  of  men. 

11  For  they  intended  mischief 
against  thee  x  and  imagined  such  a 
device  as  they  are  not  able  to  perform. 

12  Therefore  shalt  thou  put  them 
to  flight  X  and  the  strings  of  thy  bow 
shalt  thou  make  ready  against  the 
face  of  them. 

13  Be  thou  e.xaltcd.  Lord,  in  thine 
own  strength  x  so  vnW  we  sing,  and 
j^raise  thy  power. 

THE  XXII  PSALM. 
Deiis,  Leus  mens. 


Evenintj 

Prayer. 
Good  Friday, 

Mattina. 

A  Passion 

Psalm. 
Matt,  xxvii.  AG.     p  ,1  IP  1    •    J  o 

isa.  liv.  7.  Irom  the  words  ot  my  complamt? 


MY  God,  my  God,  look  upon  me ; 
why  hast  thou  forsaken  me  x 
and  art  so  far  from  my  health,  and 


Quoniam  prffivenisti  cum  in  bene- 
dictionibus  dulccdinis  :  posuisti  in  ea- 
pite  ejus  coronam  de  lapide  pretioso. 

Vitam  petiit  a  te,  et  tribuisti  ei ; 
longitudincm  dierum  in  sa;culum,  et 
in  sreculum  sa;culi. 

Magna  est  gloria  ejus  in  salutari 
tuo  :  gloriam  et  magnum  docorom  im- 
poncs  super  eiim. 

Quoniam  dabis  cum  in  bcnedic- 
tioncm  in  sa'cvilum  sa?culi  :  Itetifica- 
bis  cum  in  gaudio  cum  vultu  tuo. 

Quoniam  rex  sperat  in  Domino  :  ct  '?«•"«« 
in  misericordia  Altissimi  non  commo- 
vcbitur. 

Inveniatur  manus  tua  omnibus  ini- 
micis  tuis  :  dextera  tua  inveniat  omnes 
qui  te  odernnt. 

Pones  eos  ut  clibanum  ignis  in  tem- 
pore vultus  tui :  Domiuus  in  ira  sua 
conturbabit  eos,  et  devorabit  eos 
ignis. 

Frnctum  eorum  de  terra  perdes  :  et 
semen  eorum  a  filiis  hominum. 

Quoniam  deelinaverunt  in  te  mala : 
cogitaverunt  consilia,  quae  non  po- 
tuerunt  stabilire. 

Quoniam  pones  eos  dorsum  :  in  reli-  dmrmm 
quiis  tuis  pra?parabis  vultum  eorum. 

Exaltare  Domine  in  virtute  tua: 
eanlabimus  et  psallemus  virtutes  tuas. 


D 


PSALMUS  XXI. 
I'jUS  Deus  mens,  respice  in  me,  Prime.  Good 

,        , .       .     .  _    ,  Friday  Mattins. 

quare  me  dercliquisti?  longe  a  i>tNoct. 


salute  mea  verba  delietorum  meorura. 


worthy,  O  Lord,  to  roceivc  glory,  and  honour,  and  power;" 
romcmboring  the  "  Author  and  Fniisher  of  our  fiiith.  Who  for 
tlio  joy  that  was  set  before  Him  endured  the  Cross,  despising  the 
fhame,  and  is  set  down  at  the  right  hand  of  the  Throne  of  God." 
The  heart's  desire  of  Christ  was,  that  all  might  bo  one  in  Him 
as  lie  was  One  with  the  Fat'ier:  that  all  might  be  redeemed  and 
reign  with  Him  as  kings  and  priests  in  His  glorified  kingdom. 
And  when  He  prayed  unto  Him  that  was  able  to  save  Him  from 
death,  that  if  it  were  possible  the  eup  might  pass  from  Him,  He 
w:us  heard  in  that  He  feared,  and  oflcred  the  perfect  obedienee  of 
"  not  My  will  but  Thine."  And  so,  although  the  King  was  to 
wear  a  crown  of  (horns,  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,  "  I  am  Ha 
that  livotli,  and  was  dead,  and  behold  I  am  alive  for  cvcnuore." 

PSALM  XX II. 

The  special  consecration  of  this  Psalm  by  our  Lord's  use  of  its 
opening  words  in  the  most  awful  moment  of  His  Passion,  has 
invested  it  for  over  with  a  royal  grandeur  of  Divine  sorrow  >. 

The  opening  words  recall  to  mind  the  force  which  was  after- 


'  St.  Augustine  speaks  of  this  Psalm  as  being  used  on  the  day  of  oar 
Lord's  Passion. 


THE  PSALMS. 


343 


The  IV.  Day. 
Evening 

Prayer. 
Luke  V.  Ifi. 

vi.  12. 
Jolin  xiii.  30 
Job  ii.  10. 


Isa.  liii.  2,  3. 
Job  XXV.  6. 


Matt,  xxyii.  39. 


Matt,  xxvii.  43. 


Isa.  Ixiii.  3.  5. 


laa.  xxxiv.  7. 


Luke  xxiii,  35. 


Isa.  liii.  4. 


John  xix.  28. 
Luke  xxiii.  36. 


Matt.  vii.  6. 


2  O  my  God,  I  cry  in  the  d;iy- 
time,  but  thou  hearest  not  «  and  in 
the  night-season  also  I  take  no  rest. 

3  And  thou  continuest  holy  «  O 
thou  worship  of  Israel. 

4  Our  fathers  hoped  in  thee  »  they 
trusted  in  thee,  and  thou  didst  deliver 
them. 

5  They  called  upon  thee,  and  were 
holpen  »  they  put  their  trust  in  thee, 
and  were  not  confounded. 

6  But  as  for  me,  I  am  a  worm,  and 
no  man  «  a  very  scorn  of  men,  and 
the  outcast  of  the  people. 

7  All  they  that  see  me,  laugh  me 
to  scorn  %  they  shoot  out  their  lips, 
and  shake  their  heads,  saying, 

8  He  trusted  in  God,  that  he  would 
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  t  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  Many  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  is  dried  up  like  a 
potsherd,  and  my  tongue  cleaveth  to 
my  gums  x  and  thou  slialt  bring  me 
into  the  dust  of  death. 

16  For  many  dogs  are  come  about 
me  t  and  the  council  of  the  wicked 
layeth  siege  against  me. 


Deus  mens,  clamabo  per  diem,  et 
non  exaudies  :  et  nocte,  et  non  ad  in- 
sipientiam  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  :  opprobrium  hominum,  et  ab- 
jeetio  plebis. 

Omues  videntes  me  deriserunt  me  :  q"*  ndetani  »i« 

as^erjiabanlur 

locuti  simt  labiis,  et  moverunt  caput.       me 

Speravit  in  Domino :  eripiat  eum : 
salvum  faciat  eum,  quoniam  vult  eum. 

Quoniam  tu  es  qui  extraxisti  me  de 
ventre;  spes  mea  ab  uberibus  matris 
mefe  :  in  te  projectus  sum  ex  utero.       jaciaius  sum 

De  ventre  matris  meae  Deus  mens 
es  tu  :  ne  discesseris  a  me. 

Quoniam  tribulatio  proxima  est  : 
quoniam  non  est  qui  adjuvet. 

Cireundederunt  me  vituli  multi : 
tauri  pingues  obsederunt  me. 

Aperuerunt  super  me  os  suum : 
sicut  leo  rapiens  et  rugiens. 

Sicut  aqua  eftusus  sum  :  et  dispersa  efusa  tvnt  et 
sunt  omnia  ossa  mea. 

Factum  est  cor  meum  tanquam  cera 
liquescens  :  in  medio  ventris  mei.  uquefiem 

Aruit  tanquam  testa  virtus  mea,  et  Examn  veiut 
lingua  mea  adhiiesit  taueibus  meis  :  et 
in  pulverem  mortis  deduxisti  me.  deiimerunt 

Quoniam  cireundederunt  me  canes 
multi :  concilium  malignantium  ob- 
sedit  me. 


wards  given  to  them  by  our  Lord,  when,  even  after  His  Resurrec- 
tion, He  declared  His  perfect  Humanity  and  His  capacity  for 
perfect  Union  with  Human  Nature  by  saying,  "  I  ascend  unto 
My  Father  and  your  Father,  and  to  My  God  and  your  God." 
[Jolm  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  key-note  to  the 
whole  ftwfiil  strain  of  sorrow,  indicate  the  mystery  of  that  dark- 


ness which  was  to  fall  upon  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  three  o'clock,  the  vast  burden  of 
all  sin  was  concentrated  npon  the  Redeemer's  Soul ;  and  with  it 
the  still  more  unbearable  burden  of  that  Divine  displeasure 
which  sin  calls  down  from  the  AU-Righteous  God.  In  what  way 
the  Divine  Presence  was  hid  from  the  sight  of  Him  whoso 
Human  Nature  was  inseparal)ly  joined  to  His  Godhead,  can  be 


344 


THE  PSALMS. 


The  IV.  Day. 
Evening 

Prat/er. 
John  XX.  25.  27. 
Matt,  xxvii.  36. 

Luke  xxiii.  34. 
John  xix.  23,  24. 


2  Tiro.  iv.  17. 
Isa.  xxxiv.  7. 


Luke  xxiii.  34.46, 
John  XX.  17.21. 
lUb.  U.  12. 


Luke  xxiii.  46. 
James  ii.  5. 
Isa.  Ix. 1. 
Ixli.  U. 


Isa.  Ix.  S.  20. 


John  vi.  51.  54. 
James  U.  5. 


Isa.  Hii.  11. 


Rev.  vii.  9.  xi.  15. 


Isa. Iv.  2. 
John  vi.  55. 


1 7  They  pierced  my  hands  and  my 
feet,  I  may  tell  all  my  bones  i  they 
stand  staring  and  looking  upon  me. 

18  They  part  my  garments  among 
them  «  and  cast  lots  upon  my  vesture. 

19  But  be  not  thou  far  from  me,  O 
Lord  J  thou  art  my  succour,  haste 
thee  to  help  me. 

20  Deliver  my  soul  from  the  sword  i 
my  darling  from  the  power  of  the  dog. 

21  Save  me  from  the  lion's  mouth,  j 
thou  hast  heard  me  also  from  among 
the  horns  of  the  unicorns. 

22  I  will  declare  thy  Name  unto 
my  brethren  t  in  the  midst  of  the 
congregation  will  I  praise  thee. 

23  O  praise  the  Lord,  ye  that  fear 
him  «  magnify  him,  all  ye  of  the  seed 
of  Jacob,  and  fear  him,  all  ye  seed  of 
Israel. 

24  For  he  hath  not  despised,  nor 
abhorred,  the  low  estate  of  the  poor  x 
he  hath  not  hid  his  face  from  him, 
but  when  he  called  unto  him  he  heard 
him. 

25  ]\Iy  praise  is  of  thee  in  the  great 
congregation  »  my  vows  will  I  per- 
form in  the  sight  of  them  that  fear 
him. 

26  The  poor  shall  eat,  and  be  satis- 
fied t  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  t 
have  eaten,  and  worshipped. 


Foderunt  manus  meas  et  pedes 
meos :  dinumeraverunt  omnia  ossa 
mca. 

Ipsi    vero    consideraverunt   et    in-  compexcrum 
spexerunt  me :   diviserunt  sibi  vesti- 
menta  mea,   et  super   vestem   meam 
miserunt  sortem. 

Tu  autem  Domine   ne  elongaveris  longefadM 
auxilium  tuum  a  me  :  ad  defensionem 
meam  conspice.  aipke 

Eiiie  a  framea  Dens  animam  meam  : 
et  de  manu  canis  unicam  meam. 

Salva  me  ex  ore  leonis  :  et  a  corni-  Libera  mo  Je  on 
bus  unicornium  humilitatem  meam. 

Narrabo  Nomen  tuum  fratribus 
meis  :  in  medio  Ecclesise  laudabo  te. 

Qui  timetis  Dominum,  laudate  eum  : 
universum    semen    Jacob    glorificate  magmficau 
eum. 

Timeat  eum  omne  semen  Israel : 
quoniam  non  sprevit  neque  despexit 
deprecationem  pauperis.  i.recem pavpemm 

Nee  avertit  faciem  suam  a  me :  et 
cum  clamarem  ad  eum  exaudivit  me. 

Apud    te     laus    mea    in    Ecclesia  ""'» 
magna  :    vota    mea   reddam   in   con-  ""o^""  <"''• """ 

^  Domino  rfdtliim 

spectu  timentium  eum.  '"'"■'""  ''"'en''- 

-*■  bu3  eum 

Edent  pauperes  et  saturabuntur,  ct 
laudabunt  Dominum  qui  requiiimt 
eum  :  vivent  corda  eorum  in  soeculmn 
sfficuli. 

Reminiscentur  et  convertentur  ad 
Dominum  :  universi  fines  terroe. 

Et  adorabunt  in  eonspeetu  ejus  : 
universae  familiae  Gentium. 

Quouiam  Domini  est  regnum  :  et 
ipse  dominabitur  Gentium. 


rivet  cor  eorum 


omnrs  im/riw 
gentium 


explained  by  no  unmsi)irc<l  pen,  and  has  not  been  revealed  liy  the 
Holy  Ghost.  The  words  themselves  reveal  the  fact,  and  all  that 
can  he  said  beyond  is,  that  they  form  a  comprehensive  com- 
mentary on  the  words  of  the  projjhet,  "  Surely  He  hath  borne  our 
griefs  and  carried  our  sorrows"  [Isa.  liii.  4],  and  on  those  of  the 
Apostle,  "  For  He  hath  made  Him  to  he  sin  for  us  Who  knew  no 
sin."    [2  Cor.  v.  21.     Gal.  hi.  13.] 

The  body  of  the  Psalm  has  "O  exact  a  correspondence  with  the 
narrative  of  the  Crucifixion  as  to  furnish  an  irrefutable  illustra- 
tion of  the  truth,  that  "  all  Seri])ture  is  given  by  inspiration  of 
God"  [2  Tim.  iii.  16]:  for  only  the  Omniscience  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  chapter  of  Isaiah,  as  ii 
Divine  exposition  and  commemoration  of  the  Piission.  Viewed  in 
this  light,  it  shows  how  utter  was  the  depth  of  humiliation  to 
which  Christ  descended  that  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  the  sacrifice  of  Isaac, 
.Joseph  in  tlio  pit.  Job  when  stricken  to  the  ground  with  misery, 
Dauicl  in  the  lion's  den,  the  three  holy  Children  in  the  Babylonian 
furnace — these  had  been  heard  from  Heaven  ;  but  Christ  was  to 
go  throngh  with  His  sacrifice,  was  to  descend  into  the  lowest 
pit,  a  place  of  darkness,  and  into  the  deep ;  Wiis  to  have  His 
visage  more  marred  than  Job  or  any  sons  of  men ;  was  to  have 
His  soul  more  among  lions  than  was  Daniel's  body,  aud  to  go 


THE  PSALMS. 


31u 


Tlie  IV.  Day.  30  All  tliey  that  go  down  into  the 

"prayer.  cliist,  shall  kneel  before  him  %  and  no 

John  vi.  57.  jj^^j^  \ia.t\\  quickened  his  own  soul. 

I  Pet.  i.  23.  ii.  9.  2,1  My  seed  shall  serve  him  t  they 

Hev.  vu.  4.  9.  •'  •' 

shall  be  counted  unto  the  Lord  for  a 
generation, 
isa  ixiii.  r,  8  3^  They  shall  come,  and  the  heavens 

Luke  XXIV.  ii.  . 

shall  declare  his  righteousness  %  unto 
a  pcojjle  that  shall  be  born  whom  the 
Lord  hath  made. 

THE  XXIII  PSALM. 
Domhms  regit  me. 
r.zek.  xxxiv.  .M.  fTlHE  Lord  is  my  shepherd  t  there- 

A    foi-e  can  I  lack  nothing. 
Rev.  vii.  16, 17.        2    He   shall   feed    me   in   a   green 
pasture  »  and  lead  me  forth  beside  the 
waters  of  comfort. 

3  He  shall  convert  my  soul  t  and 
bring  me  forth  in  the  paths  of  right- 
eousness for  his  Name^s  sake. 

4  Yea,  though  I  walk  through  the 
valley  of  the  shadow  of  death,  I  will 
fear  no  evil  «  for  thou  art  with  me, 
thy  rod  and  thy  staff  comfort  me. 

Matt,  iv  11.  5  Thou  shalt  prepare  a  table  before 

Mark  i.  13.  -t       1 

LukexxiLso.      jjjp   a<;ainst   them    that   trouble  me  « 

Rt-v.  111.20.   XIX.  o 

^-  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. 


Isa.  xi.  1. 
Zech.  xi.  7.  10 


John  viii.  35. 

xiv.  2. 
Rev.  xxi.  2. 


Mandueaverunt  et  adoravenmt  om- 
nes  pingues  terrse  :  in  conspectu  ejus  dimui 
cadent  omnes  qui  descendunt  in  ter-  v'cedunt  um. 
ram. 

Et  anima  raea  illi  vivet :  et  semen 
meum  serviet  ipsi. 

Annuntiabitur  Domino  generatio 
vcntura  :  et  annuntiabuut  cceli  justi- 
tiam  ejus  populo  qui  nascetur,  quern 
fecit  Dominus. 


B 


PSALMUS  XXII. 
OMINUS  regit  me,  et  nihil  mihi  Prime. 

.       ,  .  Mattins  of  the 

deent :  m  loco  pascuEe  ibi  me     departed. 


collocavit. 

Super    aquam   refectionis   educavit 
me  :  animam  meam  eonvertit. 

Dcduxit  me  super  semitas  justitiae : 
propter  Nomen  suum. 

Nam   et   si   ambulavero   in    medio  ambuicm 
umbrae    mortis  :    non    timebo     mala, 
quoniam  tu  meeum  es. 

Virga  tua  et  baculus  tuus  :  ipsa  me 
consolata  sunt. 

Parasti  in  conspectu  meo  mensam  : 
adversus  eos  qui  tribulant  me. 

Impinguasti  in  oleo  caput  meum  : 
et  calix  mens  incbrians  quam  prseclarus  pocuium  i 
est. 

Et    misericordia    tua    subsequetur 
me  :  omnibus  diebus  vitse  meae. 

Et  ut  inhabitem  in  domo  Domini : 
in  long-itudincm  dicrum. 


through  a  furnace  of  affliction  far  fiercer  than  that  of  Bahylon. 
And  instead  of  being  able  to  say  in  tlie  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  DO  man"  ....  "why  hast  Thou  forsaken  Mo  ?"...."  I 
cry,  but  Thou  hearest  not." 

Even  this  awful  prophecy  and  exposition  of  the  Passion,  how- 
ever, 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  loolc  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  25th  and  26th  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,"  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  the  mem- 
bers of  His  mystical  Body  might  eat  of  the  Life-giving  Food,  and 
be  satisfied  with  that  Flesh  which  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  being  both  the  Lamb  and  the  Shepherd,  and  according  to 
His  words,  "  Without  Me  ye  can  do  nothing."  As  the  Lamb  of 
God  He  Himself  walked  through  the  valley  of  the  shadow  of 
death ;  as  the  Good  Shepherd  He  supports  those  who  go  thither 
by  the  sceptre  of  His  Incarnation,  and  by  the  staff  of  His  Cross, 
the  staff  of  Beauty  and  the  staff  of  Bands  ".    [Zech.  xi.  7—12.] 

This  Psalm  sccnis  to  follow  the  22nd  in  natural  order,  that 
being  the  agonized  prayer  of  the  Cross,  this  the  peaceful  praise  of 
Paradise.  And  as  there  was  a  rest  for  tlie  Shepherd,  so  is  there  a 
rest  prepared  for  the  sheep  :  when  "  they  shall  hunger  no  more, 
neither  thirst  any  more ;  neither  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  them  unto  living  fountains  of 
waters ;  and  God  sliall  wipe  away  all  tears  from  their  eyes."  All 
which,  both  in  the  Psalm  and  in  the  Piovelation,  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  the  nations,  and  whereof  the  re- 
deemed may  "  eat  and  live  for  ever  "  in  a  re-opened  Paradise. 

The  fifth  verse  of  this  Psalm  may  be  a  constant  reminder  to  us 
tliat  the  Blessed  Sacrament  is  the  true  remedy  of  the  Christian 
against  the  Evil  One  and  his  temptittions.     Angels  came  to  pre- 


'  This  was  a  Burial  Psalm  in  the  time  of  St.  Chrysostom. 

Y   Y 


346 


THE  PSALMS. 


The  V.  Day. 
Morning 

Prayer. 
Ascension  Day, 

Evensong. 
I  Cor.  %.  26.  28. 
Gen.  i.  2.  9. 


Heb.  vu.  20. 


Eph.  i.  3. 


Rev.  xsii.  4. 
Isa. Ix.  1. 


Acts  1.  9. 
Tii.  56. 
Kev.  xj.  17. 


Isa.  Ixiii.  1. 


1  Pet.  iii.  22. 
Isa.  Ix.  U. 


Rev.  xix.  16. 


Isa.  \.  7. 


THE  XXIV  PSALM. 

Domini  est  terra. 

rilHE  earth  is  the  Lord^s,  and  all 

JL    that  therein  is  t  the  compass  of 

the  world,  and  they  that  dwell  therein. 

2  For  he  hath  founded  it  upon  the 
seas  J  and  prepared  it  upon  the  floods. 

3  Who  shall  ascend  into  the  hill  of 
the  Lord  t  or  who  shall  rise  up  in  his 
holy  place  ? 

4  Even  he,  that  hath  clean  hands, 
and  a  pure  heart  t  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  t  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  yoiu-  heads,  O  ye  gates, 
and  be  ye  lift  up,  ye  everlasting  doors » 
and  the  King  of  glory  shall  come  in. 

8  "WTio  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  Who  is  the  King  of  glory  » 
even  the  Lord  of  hosts,  he  is  the  King 
of  glory. 

THE  XXV  PSALM.     • 
Ad  te,  Domine,  levari. 

UNTO  thee,  O  Lord,  will  I  lift  up 
my  soul,  my  God,  I  have  put 
my  trust  in  thee  «  O  let  me  not  be 
confounded,  neither  let  mine  enemies 
ti'iumph  over  me. 


PSALMUS  XX  in. 

DOjMINI  est  terra,  et  plenitudo 
ejus :  orbis  teiTarum,  et  uni- 
versi  qui  habitant  in  eo. 

Quia  ipse  super  maria  fundavit 
eum  :  et  super  flumina  prseparavit 
eum. 

Quis  ascendet  in  montem  Domini  ? 
aut  quis  stabit  in  loco  sancto  ejus  ? 

Innocens  manibus  et  mundo  corde ; 
qui  non  accepit  in  vano  animam 
suam :  nee  juravit  in  dolo  proximo 
svio. 

Hie  accipiet  benedictionem  a  Do- 
mino :  et  misericordiam  a  Deo  salutari 
suo. 

Hsec  est  generatio  quaerentium  eum  : 
quserentium  faciem  Dei  Jacob. 


Attollite  portas,  principes,  vestras,  et  Touue 
elevamini  portse  seternales  :  et  introibit 
rex  glorioe. 

Quis  est  iste  rex  glorise  ?  Dominus 
fortis  et  potens,  Dominus  potens  in 
prffilio. 

Attollite  portas,  principes,  vestras,  Totiue 
et  elevamini  porta   ffiternales  :  et  in- 
troibit rex  glorise. 

Quis  est  iste  rex  glorise  ?  Dominus 
virtutum,  ipse  est  rex  glorioe. 


Prime. 
Circumc,  Trinity 

Sund., Martyrs, 
Transfiguration, 
B.  V.  M., 
Dedic.ofCh., 
Inv.&  E^.Cr., 
Virg.  &  Matr., 

Maltins, 

1st  Noct, 
Easter  Eve, 
St.  Michael, 

2nd  Noct. 
Confessors, 

3rd  Noct. 


A 


PSALMUS  XXIV. 
D    te    Domine    levavi    animam  Pnme. 


-r.  .      ,  ,,  ,         B.V.  M.Mattins. 

meam,  Deus  mens  in  te  conndo :  ist  Noct. 

1  Matt,  of  the  de- 

non  erubescam.  parted. 

2nd  Noct. 

Ncque  irrideant  me   inimici    mei  : 


p.ire  a  table  for  Christ  in  the  wilderness  of  temptation ;  but  He 
Himself  prepares  one  for  His  people  in  the  Church. 

PSALM  XXIV.  I 

As  the  last  Psalm  sang  of  the  transition  of  Christ  from  the 
death  of  the  Cross  to  the  rest  of  Paradise,  so  does  this  of  His 
Ascension  into  Heaven. 

By  His  Death  the  Lord  has  gained  all  those  kingdoms  of  the 
earth,  and  the  glory  of  them,  which  were  offered  to  Him  at  the 
Temptation.  As  the  Spirit  of  God  brooded  over  the  waters  of 
chaos,  and  there  sprung  therefrom  the  solid  earth  of  the  natural 
creation,  so  has  the  Kingdom  of  Christ  been  founded  upon  the 


'  The  first  veme  of  this  Psalm  has  received  a  new  historical  interest  from 
the  stnk.ng  application  given  to  it  by  its  conspicuous  position  on  tlie  front 
or  the  Royal  Exchange,  at  the  centre  of  the  world's  commerce 


water-floods  which  overwhelmed  the  Saviour  in  His  sufferings, 
and  the  sacrament.il  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  m.ty  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 


THE  PSALMS. 


347 


Tlifi  V.  Day. 
Morning 
Frayer. 


Joel  ii.  13. 


Heb.ii.  17. 
Luke  xxiii.  42. 


John  vi.  44,  45. 


Matt.  xi.  25.  29. 
Jame8  i.  21. 


John  xvii.  11. 


Isa.  llii.  10. 


John  vii.  17. 
xiv.  21. 


Matt  xxvi.  38 


2  For  all  they  that  hope  in  thee 
shall  not  be  ashamed  «  but  such  as 
transgress  without  a  cause  shall  be 
put  to  confusion. 

3  Shew  me  thy  ways,  O  Lord  t 
and  teach  me  thy  paths. 

4  Lead  me  forth  in  thy  truth,  and 
leam  me  t  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  lovingkiud- 
nesses,  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  «  therefore  will  he  teach  sinners 
in  the  way. 

8  Them  that  are  meek  shall  he 
guide  in  judgement  t  and  such  as  are 
gantle,  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,  O  Lord  » 
be  merciful  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. 

12  His  soul  shall  dwell  at  ease  t 
and  his  seed  shall  inherit  the  land. 

13  The  secret  of  the  Lord  is  among 
them  that  fear  him  «  and  he  will 
shew  them  his  covenant. 

14  Mine  eyes  are  ever  looking  unto 
the  Lord  t  for  he  shall  pluck  my  feet 
out  of  the  net. 

15  Turn  thee  unto  me,  and  have 
mercy  upon  me  t  for  I  am  desolate, 
and  in  misery. 


etenim  universi  qui  sustinent  te  non  umversi  qui  «- 

pedant  Domini 

confundentur.  non  conf. 

Confundantur  omnes  iniqua  agentes :  '"nf-  '"w"'  /"- 

■^  ^  cienCes  tana 

supervacue. 

Vias  tuas  Domine  demonstra  mihi :  mas  t«as  Domint 

notas  fac  miki 

et  semitas  tuas  edoce  me. 

Dirige  me  in  veritate  tua,  et  doce 
me  :  quia  tu  es  Deus  salvator  meus,  et 
te  sustinui  tota  die. 

Reminiscere  miserationum  tuarum 
Domine :  et  misericordiarum  tuaram, 
quse  a  sajculo  sunt. 

Delicta  juventutis  meae :  et  igno- 
rantias  meas  ne  memineris. 

Secundum  misericordiam  tuam  me-  niagnam  mis. 

tuam  mcmor 

mento  mei  tu :  propter  bonitatem  tuam,     "'» met  Deai 
Domine. 

Dulcis  et  rectus  Dominus  :  propter 
hoc  legem  dabit  delinquentibus  in  via.  >'"'"" 


Diriget  mansuetos  in  judicio ; 
cebit  mites  vias  suas. 


CIO-   Dirigit  mites 
doeebit 
mansueljs 


Universse  vise  Domini  misericordia 
et  Veritas  :  requirentibus  testamentum 
ejus  et  testimonia  ejus. 

Propter  nomen  tuum  Domine  propi- 
tiaberis   peccato    meo  :    multum    est  copiosun-. 
enim. 

Quis  est  homo  qui  timet  Domi- 
num?  legem  statuit  ci  in  via  quam 
elegit. 

Anima  ejus  in  bonis  demorabitur : 
et  semen  ejus  hisreditabit  terram.  ''ZYmu" '""^ 

Firmamentum  est  Dominus  timenti- 
bus  eum  :  et  testamentum  ipsius  ut 
manifestetur  illis. 

Oculi  mei  semper  ad  Dominum : 
quoniam  ipse  evellet  de  laquco  pedes 
meos. 

Respiee  in  me,  et  miserere  mei : 
quia  unicus  et  pauper  sum  ego. 


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  heads, 
O  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  Himself  with 
all  its  members,  so  that  He  becomes  the  representative  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  judgment  upon  His  heart,  when  He  goeth  m  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  pronouns,  sometimes  a  singular  one  being 
used,  and  at  others  a  plural :  "  /  have  put  my  trust  in  Thee," 
*'  All  thei/  that  hope  in  Thee."  As  **  in  all  our  affiictions  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 
Y  T  2 


348 


THE  PSALMS. 


TlieV.  Day.  16    Tlie    sorrows  of  my   heart  are 

°Frauer.         enlarged  «  O  bring  thou  me  out  of  my 
troubles. 

17  Look  upon  my  adversity,  and 
misery  x  and  forgive  me  all  my  sin. 

IS  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  perfeetness,  and  righteous 
dealing  wait  upon  me  :  for  my  hope 
hath  been  in  thee. 

21  Deliver  Israel,  O  God  t  out  of 
all  his  troubles. 


I  Pel  iv   19. 


John  xvii.  9. 
Rev.  jxi.  4. 


John  xii.  28. 
xiv.  30. 


THE  XXVI  PSALM. 
Judica  me,  Bomine. 

BE  thou  my  Judge,  O  Lord,  for  I 
have   walked   innocently    t    my 

trust  hath    been    also   in   the    Lord, 

therefore  shall  I  not  fall. 
Mai.  iii.  3.  2  Examine  me,  O  Lord,  and  prove 

me  »  try  out  my  reins,  and  my  heart. 
'6  For   thy   lovingkindness  is   ever 

before  mine  eyes  »  and  I  wOl  walk  in 

thy  truth. 
Heb.  vii.  26.  4  I  havc  not  dwelt  with  vain  per- 

sons »  neither  will  I  have  fellowship 

with  the  deceitful. 
Rev.  ii.  2. 9.  5  1  liave  hated  the  congregation  of 

the  wicked  t  and  will  not  sit  among 

the  ungodly. 
Exod.  XXI.  IS.         6  I  will  wash  my  hands  in  inno- 

cency,  O  Lord  »  and  so  will  I  go  to 

thine  altar ; 
1  Cor.  xi.  20.  7  That  I   may  shew   the  voice   of 

thanksgiving  J  and  tell  of  all  thy  won- 
drous works. 
Luke  ii  «.  g  L   .J   J  jj,^^.g  iQ^,g(j  ^ijg  habitation 

Acts  11.  HO.  ' 

of  thy  house  t  and  the  place  where 
thine  honour  dwelleth. 


Tribulationes  cordis    mei   multipli-  diiatai^  ^uni. 
catffi  sunt :  denecessitatibus  meis  erue  eripeme 


me. 

Vide  humilitatem  meam,  et  laborem 
meum  :    et   dimitte    universa    delicta  omnmptccaht 
mea. 

Respice  iuimicos  meos,  quoniam 
multiplicati  sunt :  et  odio  iniquo  ode- 
runt  me. 

Custodi  animam  meam,  et  erae  me  :  "'v 
non  erubescam,  quoniam  speravi  in  te.  «»"  con/.i»rf«r 

^        ^  ,     .  quoniam  iittO' 

Innocentes  et  recti  adliseserunt  mihi :     cuni  u 


quia  sustinui  te. 


quoniom  .  .  .  te 
Domirie 


Libera,   Deus,    Israel  :  ex  omnibus  ^^A"""''  — 

■'  ^  anyusttis  meti 

tribulationibus  suis. 


PSALMUS  XXV. 

JUDICA  me,  Domine,  quoniam  ego  Prfme. 
Praeparat.  Misstk 
in    mnocentia     mea    ingressus 

sum :  et  in  Domino  spcrans  non  in- 

fh'mabor. 

Proba  me,  Domine,  et  tenta  me : 
ure  renes  meos  et  cor  meum. 

Quoniam  misericordia  tua  ante  ocu- 
los  meos  est :  et  complacui  in  veritate 
tua. 

Non  sedi  cum  concilio  vanitatis : 
et  cum  iniqua  gerentibus  non  in- 
troibo. 

Odivi  ecclesiam   malignantium :  et  ccngre^uthnfir. 

-    ,  maliytiuruiH 

cum  impus  non  sedebo. 

Lavabo  inter  innocentes  manus 
meas  :  et  circundabo  altare  tuum  Do-  ci>cu«.o 


mmc. 

Ut  audiam  vocem  laudis  tuse 
enarrem  universa  mirabilia  tua. 


et 


Domine,  dilexi  decorem  domus  ture  ; 
et  locum  habitationis  glorite  tua>. 


locum  labernatti 
lis  (sic) 


recfive  n?  graciously :  so  will  we  render  the  calves  of  our  lips." 
[Hosfia  xiv.  2.]  And  hence  it  has  been  called  a  pattern  of  all 
prayer.  Offered  up  by  the  Church  of  God,  it  is  a  continual 
acknowledgment  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  age  in  these  latter  days.  Offered  up  by 
each  Christian  soul,  it  is  a  lowly  confession  before  the  righteous 
Judge  of  our  general  unworthiness  and  our  particulai-  sin ;  of  our 
sorrow  for  sin,  and  our  desire  to  be  strengthened  agiiinst  evil  and 
the  Evil  One.  It  pleads  the  loving-kindness  of  Ood  as  evidenced 
in  the  days  of  old,  and  asks  for  a  repetition  of  mercies  from  the 
inexha\i.stilile  fountain  of  His  love:  and,  self-abased  by  remem- 
brance of  former  falls,  it  beseeches  Him  to  consiiler  how  great  is 


the  power  arrtiyed  against  us,  and  how  utterly  unable  the  sinnci 
is  to  walk  upright  in  the  way  of  righteousness  without  His  gr-i  • 
eious  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  maketh  intercession 
for  us  with  groanings  which  cannot  be  uttered."   [Rom.  viii.  26.] 

PSALM  XXVI. 

Sinners  must  appeal  to  the  mercj/  of  their  Judge;  but  He  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  say,  "  Be  Thou  my  Judge,  O  Lord,"  must  add, 
"  If  Thou,  Lord,  shouldcst   be   extreme  to   mark   what  is  done 


THE  PSALMS. 


349 


Tlie  V.  Day. 
Morning 
Prayer. 


Eoening 

Prayer. 
I  John  i.  5. 
Isa.  Ix.  1.  20. 
Rer.  xxi.  23. 


John  xviii.  6, 


Matt.  xxvi.  53. 
Rom.  viii.  38. 


Luke  ii.  49. 
Isa.  vi.  1. 

xxxiii.  17. 
Rev.  iv.  3. 

xxL  22. 


Exod.  xxxiii.  21. 
1  Cor.  X.  4. 
Matt.  xvi.  18. 
xxi.  ^4, 


9  O  sliut  not  up  my  soul  with  the 
sinners  »  nor  my  life  with  the  blood- 
thirsty ; 

10  In  whose  hands  is  wickedness  i 
and  their  right  hand  is  full  of  gifts. 

11  But  as  for  me,  I  will  walk  inno- 
cently »  O  deliver  mo,  and  be  mer- 
ciful unto  me. 

\%  My  foot  standeth  right  »  I  will 
praise  the  Lord  in  the  congregations. 

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  be 
afraid  ? 

2  When  the  wicked,  even  mine 
enemies,  and  my  foes  came  upon  me 
to  eat  up  my  flesh  »  they  stumbled 
and  fell. 

3  Though  an  host  of  men  were  laid 
against  me,  yet  shall  not  my  heart  be 
afraid  j  and  though  there  rose  up  war 
against  me,  yet  will  I  put  my  trust 
in  him. 

4  One  thing  have  I  desired  of  the 
Lord,  which  I  will  require  »  even  that 
I  may  dwell  in  the  house  of  the  Lord 
all  the  days  of  my  life,  to  behold  tlie 
fair  beauty  of  the  Lord,  and  to  xiaii 
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. 


Ne  perdas  cum  Impiis  Deus  animam  impUs  animam 
meam  :  et  cum  viris  sanguinum  vitam 
meam. 

In  quorum  manibus  iniquitates 
sunt :  dextera  eorum  repleta  est  mu- 
neribus. 

Ego  autem  in  innoeentia  mea  in- 
gressus  sum :  redime  me,  et  miserere 
mei. 

Pes  meus  atetit  in  directo :  in  ec-  Pes  er.im ...  in 
clesiis  benedieam  te,  Domine.  D«minum 


D 


PSALMUS  XXVI. 
OMINUS    illuminatio   mea  :    et  Mond.  M.ntt!ns. 

,  .  Good  Friday. 

sakis  mea:  quemtimebo?  istNoct. 

_^         .  .  Easter  Eve, 

JJommus  protector  vitse  mese  :  a  quo     2n<i  Noct. 

■*         Matt,  of  the  de- 
parted.  2nd  N. 
Dominus  defensor 
vitae 


Irepidabo  ? 


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  exsurgat  adversum  me  prielium  :  si  iu$urt,ai  ■«  , 
in  hoc  ego  sperabo. 

Unam  petii  a  Domino,  banc  requi- 
ram :  ut  inhabitem  in  domo  Domini 
omnibus  diebus  vitae  meas. 

Ut  videam  voluntatem  Domini 
visitem  templum  ejus. 


et  prot/rtfar  a  Ifwplo 
aanclo  eittt 


Quoniam  abscondit  me  in  taber- 
naculo  suo  in  die  malorum :  protexit 
me  in  abscondito  tabernaculi  sui. 


amiss,  0  Lord,  who  shall  stiind  ? "  But  although  we  can  ouly 
imperfectly  copy  the  Pattern  of  perfect  righteousness,  and  walk 
with  faltering  steps  in  the  pathway  which  He  has  troddeu,  yet 
Christ  has  left  us  an  example  in  the  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  the  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  immemorial 
as  part  of  the  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, 
eince  all  have  their  part  in  the  otferiug  made  by  their  ministerial 
leader.  And  at  whatever  time  the  Psalm  is  sung,  it  must  remind 
all  wlio  use  it,  clergy  or  laity,  of  that  High  Priest  who  was 
"  holy,  harmless,  undetiled,  separate  from  sinners,"  as  an  E.tamplc 
to  all  who  engage  in  the  service  of  God. 


PSALM  XXVII. 

Christ  spake  words  in  this  Psalm  for  Himself,  His  Church,  and 
for  each  Christian  soul ;  expressing  that  faiti'  .n  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  verso  bemg  an 
evident  prophecy  of  those  who  came  and  perverted  otu*  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  by  which  He  was  surrounded 
when  on  the  cross ;  the  stumbling  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  bj- 
which  He  gained  the  throne  of  an  everlasting  kingdom ;  and  the 


350 

The  V.  Day. 

Evening 
Prayer. 

John  iii.  14. 
xii.  32. 

1  Cor.  xi.  26. 


THE  PSALMS. 


Exoa.  xxxiii.  19, 

20. 
Rev.  xxii.  4. 


John  xii.  28. 


John  xiv.  16. 


Mark  xiv.  57. 

Ps.  XXXV.  11. 


Isa.  xl.  31. 
Acin  i.  4. 


6  And  now  sliall  he  lift  up  mine 
head  j  above  mine  enemies  round 
about  me. 

7  Therefore  will  I  offer  in  his 
dwelling  an  oblation  with  great  glad- 
ness »  I  will  sing,  and  speak  praises 
unto  the  Lord. 

8  Hearken  unto  my  voice,  O  Lord, 
when  I  cry  unto  thee  »  have  mercy 
upon  me,  and  hear  me. 

9  My  heart  hath  talked  of  thee, 
Seek  ye  my  face  «  Thy  face.  Lord, 
will  I  seek. 

10  O  hide  not  thou  thy  face  from 
me  »  nor  cast  thy  servant  away  in  dis- 
pleasure. 

11  Thou  hast  been  my  succour  « 
leave  me  not,  neither  forsake  me,  O 
God  of  my  salvation. 

12  When  my  father  and  my  mother 
forsake  me  t  the  Lord  taketh  me  up. 

13  Teach  me  thy  way,  O  Lord  « 
and  lead  me  in  the  right  way,  be- 
cause of  mine  enemies. 

14  Deliver  me  not  over  into  the 
will  of  mine  adversaries  »  for  there 
are  false  witnesses  risen  up  against 
me,  and  such  as  speak  wrong. 

15  I  should  utterly  have  fainted  » 
but  that  I  believe  verily  to  see  the 
goodness  of  the  Lord  in  the  land  of 
the  living. 

16  0  tarry  thou  the  Lord's  leisure « 
be  strong,  and  he  shall  comfort  thine 
heart,  and  put  thou  thy  trust  in  the 
Lord. 

THE  XXVIII  PSALM. 
Ad  te,  Domine. 

UNTO  thee  will  I  cry,  O  Lord  my 
strength  t  think  no  scorn  of 
me,  lest,  if  thou  make  as  though  thou 
hearest  not,  I  become  like  them  that 
go  down  into  the  pit. 


In  petra  exallavit  me :  et  nunc 
oxaltavit  caput  meum  super  inimicos 
meos. 

Circuivi,  et  immolavi  in  tabernaculo  cirmiho  ei  imma. 

labo  hostiam 

ejus   hostiam   vociferationis  :    cantabo    juuiaiwuis 
et  psalmum  dicam  Domino. 

Exaudi,  DomLne,  vocem  meam  qua 
clamavi  ad  te  :  miserere  mei,  et  ex- 
audi me. 

Tibi  dixit  cor  meum,  exquisivit  to  exquisM  rutium 
laeies  mea :  laciem  tuam,  Domine,  re-  tmm  Domine 
quiram. 

Ne  avertas  faciem  tuam  a  me :  ne 
declines  in  ira  a  servo  tuo. 

Adjutor  meus  esto ;  ne  derelinquas 
me :  ueque  despicias  me,  Deus  salu- 
taris  meus. 

Quoniam  pater  meus  et  mater  mea 
dereliquerunt  me  :  Dominus  autem  as- 
sumpsit me. 

Legem  pone  mihi,  Domine,  in  via  mii,i  comuiuc 
tua :    et   dirige   me    in   semita    recta 
proj)ter  inimicos  meos. 

Ne  tradideris  me  in  animas  tribu-  pcr>t>iHt«iinm 
lantium  me,  quoniam  insurrexerunt  iu 
me  testes  iniqui :  et  mentita  est  ini- 
quitas  sibi. 

Credo  videre  bona  Domini :  in  terra 
viventium. 


Exspecta  Dominum,  viriliter  age,  et 
confortetur  cor  tuum  :  et  sustine  Do- 
minum. 


PSALMUS  XXVII. 

AD    te,    Domine,   clamabo ;    Deus  Mond.  Matiins. 
..  -       ne  sileas  a  me  et 

meus,  ne  sileas  a  me  :  nequando     era  simtna 

taceas  a  me  et  assimilabor  descenden- 

tibus  in  lacum. 


oblation  of  tbe  seventh  to  Ihnt  sacrifice  of  praise  and  thanksf^iving 
whose  efficacy  is  derived  from  tlie  "  full,  perfect,  and  sufficient 
Bacrifice,  oblation,  and  satisfaction  for  the  sins  of  the  whole 
world"  there  made  by  Him.  We  may  also  observe  that  "My 
voice  "  in  tbe  eightli  verse  follows  immediately  after  tbe  prophecy 
of  the  Sacrifice  oUered  on  the  Cross  and  re-prescnted  in  tbe  Eucha- 
rist, and  that  it  can  scarcely  be  otherwise  interpreted  than  of 
Clirist's  perpetual  Intercession,  and  of  the  "blood  that  speaketh 
better  things  tlian  that  of  Abel."  And  iu  the  sixteenth  verse  we 
are  reminded  of  His  saying,  "  Mine  liour  is  not  yet  come." 

Not  less  may  tbe  Psalm  be  taken  as  an  aspiration  of  Clirist 


speaking  in  His  members.  In  the  hour  of  trial  faith  looks  up- 
ward, remembering  that  "  God  is  light."  Even  when  the  Virgin, 
the  daughter  of  Sion,  is  sitting  in  the  dust,  she  bears  tbe  voice 
from  on  high,  "  Arise,  shine,  for  thy  Light  is  come,"  or  "  Tbe 
liord  shall  be  unto  thee  an  everlasting  Light,  and  thy  God  thy 
glory :"  and  though  troubles  may  be  on  every  side,  yet  is  there 
tbe  glory  of  the  regenerated  City  of  God  in  tbe  future,  when  it 
shall  have  no  need  to  be  illuminated  by  any  but  spiritual  joy,  for 
"  tlie  Lamb  is  tbe  Light  of  it.*' 

For  such  a  joy  the  individual  Christian  also  may  hope,  desiring 
that  be  may  dwell  for  ever  in  this  house  of  the  Lord,  and  behold 


THE  PSALMS. 


35] 


Isa.  V.  13. 
Rom.  i.  21. 
2  Pet.  iii.  4. 


The  V.  Day.  2  Hear   the   voice   of  my   humLle 

Prayer.        petitions^  when  I  cry  unto  thee  ♦  when 
Lukexxiii.33.     J   j^^i^j    ^p    jj^y   j^gj^jg    towards    the 

mercy-seat  of  thy  holy  temple. 

3  O  pluck  me  not  away,  neither 
destroy  me  with  the  ungodly,  and 
wicked  doers  t  which  speak  friendly 
to  their  neighbours,  but  imagine  mis- 
chief in  their  hearts. 

4  Reward  them  according  to  their 
deeds  »  and  according  to  the  wicked- 
ness of  their  own  inventions. 

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 
ofieration  of  his  hands  t  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  peti- 
tions. 

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  O  save  thy  people,  and  give  thy 
blessing  unto  thine  inheritance  «  feed 
them,  and  set  them  up  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. 


Gen.  XV.  1. 
John  xi.  41. 


Exaudi,Domine,vocem  deprecationis  sxaudi  vMtm 
mete   dum   oro   ad    te :    dum   extollo 
manus    meas    ad    templum    sanctum 
tuum. 

Ne  simul  tradas  me  cum  peccato- 
ribus  :  et  cum  operantibus  iniquita- 
tem  ne  perdas  me. 

Qui  loquuntm-  pacem  cum  proximo  cuk  m,  qui  loq. 
suo  :  mala  autem  in  cordibus  eorum. 

Da  illis  secundum  opera  eorum  :  et 
secxmdum    nequitiam    adinventionum  neqmiiat  studio. 
ipsorum. 

Secundum  opera  manuum  eorum 
tribue  illis  :  redde  retributionem 
eorum  ipsis. 

Quoniam  non  intellexerunt  opcia 
Domini :    et   in   opera   manuum   ejus 


rum  ipsorum 
relribue  illis. 
Redde  retr,  Slc 


destinies  illos,  et  non  iedificabis  eos. 


ejus  non  consido- 
rant  des. 


Benedictus  Dominus :  quoniam  ex- 
audivit  vocem  deprecationis  meis. 

Dominus  adjutor  meus,  et  protector 
mcus :  et  in  ipso  speravit  cor  meum, 
et  adjutus  sum. 

Et  refioruit  caro  mea :  et  ex  volun- 
tflte  mea  confitebor  ei. 

Dominus  fortitude  plebis  suae :  ct 
protector  salvationum  Christi  sui  est.    miutarium 

Salvum  fac  populum  tuum  Domine, 
et  benedic  hsereditati  tuaj :  et  reg-o 
eos,  et  extolle  illos  usque  in  sternum.    ,« scecuium 


PSALMUS  XXVIII. 

AFFERTE  Domino,  filii  Dei :  af-  Mond.  Mattins 
Epiphany, 
ferte  Domino  filios  arietum.        Transtig., 

Ut  Noct. 


the  fairness  of  tlie  "King  in  His  beauty."  Moses  "talked  of 
God,  Seek  ye  My  face,"  but  God  told  liim  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  glory  is 
now  revealed  in  the  Incarnate  Person  of  the  Lord  Jesus.  So  the 
time  will  come  when  a  yet  higher  vision  of  it  will  he  vouchsafed, 
when  there  shall  be  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  caudle,  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  key-note  of  the  Psalm  with  a  clear  tone,  and  shows 
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,  O  Lord : 
Tliou  art  My  Deity,  in  which  I,  the  Son  of  David,  am  the  Son  of 
God,  equally  as  the  Father  and  the  Holy  Ghost  are  God :  Thou 
art  My  Deity,  and  since  Thou  art  the  Word  of  the  Father,  keep 
not  silence  from  Me,  from  Me,  the  Human  Nature  which  Thou, 

0  Word,  didst  personally  unite  to  Thyself.  By  the  voice  of  Thy 
blood,  crying  fi'om  the  ground,  do  Thou,  0  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  do\vn  into  the 
pit,  from  the  weight  of  original,  or  the  guilt  of  actual,  sin.  For 
I,  untainted  by  any  sin,  shall  so  he  '  free  among  the  dead,'  that 

1  also  shall  be  able  to  deliver  others  thence,  and  to  say  even  to 


352 


THE  PSALMS. 


Tlic  V.  Day. 

Trayxr. 

Rev.  iv.  n. 

xix.  5,  6. 

Matt.  fiii.  26. 
John  xxi.  G. 
Kev.  X.  3. 


Rev.  XX.  13. 


Acts  ii.  3 
Matt.  iii.  3. 
Isa.  XXXV.  1. 


John  xvi.  14. 


Gen.  i.  2. 
Jolin  iii.  5. 
Acts  ii.  47. 


1  John  ii.  14. 
John  xiv.  27. 
Gal.  y.  22. 


2  Give  tlie  Lord  the  hoBour  due 
unto  his  Name  i  worship  the  Lord 
with  holy  worsliip. 

3  It  is  the  Lord  that  eommandeth 
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  break- 
eth  the  cedars  of  Libanus. 

C  He  maketh  them  also  to  skip  like 
a  calf  «  Libanus  also^  and  Siriou  like 
a  young  unicorn. 

7  The  voice  of  the  Lord  divideth 
the  flames  of  fire,  the  voice  of  the 
Lord  shaketh  the  wilderness  »  yea, 
the  LoihI  shaketh  the  wilderness  of 
Cades. 

8  The  voice  of  the  Lord  maketh  the 
hinds  to  bring  forth  young,  and  dis- 
covereth  the  thick  bushes  »  in  his 
temple  doth  every  man  speak  of  his 
honour. 

9  The  Lord  sitteth  above  the  water- 
flood  X  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. 


Afferte  Domino  gloriam  et  honorem, 
afferte  Domino  gloriam  Nomini  ejus  : 
adorate  Domimim  in  alrio  sancto  ejus,  ob'oiomm 

Yox  Domini  super  aquas,  Deus  ma- 
jestatis  intonuit :  Dominus  super  aquas 
multas. 

Vox  Domini  in  virtute  :  vox  Do- 
mini in  masrnificentia. 


Vox  Domini  confringentis  cedros  : 
ct  coufrLnget  Dominus  cedros  Libaui : 

Et  comminuet  eas  tanquam  vituluii: 
Libani:  etdilectus  quemadmodumfilius  '■<^"' 
unicornium. 

Vox  Domini  intercidentis  flammam 
ig-nis  ;  vox  Domini  concutientis  deser-  uuiudin^m 
turn :  et  commovebit  Dominus  deser- 
tum  Cades. 

Vox  Domini  prseparentis  cervos,  ct 
revelabit  condensa :  et  in  temple  ejus 
omnes  dicent  gloriam. 


Dominus  diluvium  iuhabitare  facit :  intiaw.ai 
et  sedebit  Dominus  Rex  in  tetemum. 

Dominus  virtutem  jiopulo  suo  dabit : 
Dominus  benedicet  populo  suo  in  pace,  ti  benedieei 


death  itself, '  O  death,  where  13  thy  sting  ?     0  grave,  where  is 
thy  victory  ?  ' " 

The  last  four  verses  of  the  Psalm  exhihit  again  the  transition 
from  humiliation  and  death  to  triumph  and  life,  in  the  person  of 
God's  Anointed ;  and  the  union  of  Christ  with  His  people  in  the 
closing  words  of  faitliful  and  joyful  prayer.  The  last  of  all  is 
used  daily  by  the  Church  in  the  suffrages  of  Jlattins  aud  Even- 
song,— "f.  0  Lord,  save  Thy  people.  I^.  And  bless  Thine  inhe- 
ritance ;"  aud  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  the  Holy  Ghost  in  the  kingdom  of  the  New  Creation. 
The  perpetual  prcseuce  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  thundcrings  and  voices."  The  same  prophecy  also  speaks  of 
"seven  lamps  of  fire  burning  before  the  throne,  which  are  the 
Seven  Spirits  of  God  "  [Rev.  iv.  5],  and  hence  we  may  under- 
stand that  the  sevenfold  operations  of  the  Holy  Ghost  are 
mystically  set  forth  by  the  seven  times  repeated  "  voice  of  the 
Lord." 

As  tho  Spirit  of  God  moved  upon  the  face  of  the  waters  of 
Creation,  giving  life  to  an  inanimate  world,  so  does  He  command 
the  waters  and  rule  the  sea  in  the  Sacrament  of  Baptism,  tho 
Laver  or  "  Sea  of  glass"  [Uev.  iv.  C]  "  mingled  with  fire"  [ibid. 
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.  When  God  the  Father  glorified  the  Son  of  Man,  some  said 
that  "  it  thundered,"  and  only  ears  opened  by  faith  heard  the 
Voice  of  God  as  it  declared,  "  I  have  both  glorified  it,  and  will 
glorify  it  again."  [John  xii.  28.]  Only  the  faithful,  again,  knew 
tlie  significance  of  that  mysterious  sign  which  appeared  when  tho 
house  was  sh.aken  where  the  Apostles  were  assembled  on  the  morn 
of  Pentecost,  and  the  Holy  Ghost  divided  the  flaming  tongues  of 
fire  upon  the  heads  of  those  present.  But,  whether  or  not  by 
visible  and  audible  signs,  the  operation  of  the  Holy  Ghost  is  ever 
being  carried  on  in  the  Church  of  God,  by  an  endowment  to  it 
of  power  from  on  high  ;  power  given  in  Baptism,  in  Confirma- 
tion, in  the  Holy  Eucharist ;  power  to  break  up  the  strongest 
obstacles  that  oppose  themselves;  power  to  elevate  the  Church 
and  the  soul  to  the  highest  spiritual  exaltation  and  "joy  in  tho 
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  still  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  thunderiugs,  and  an 
earthquake,  and  great  hail."  "  And  the  temple  was  filled  with 
smoke  from  the  glory  of  God,  aud  from  His  jjower."  [Rev.  xi. 
19  J  XV.  8.] 


THE  PSALMS. 


?f: 


THE  XXX  PSALM. 
ExaUaho  te,  Domine. 
The  VI.  Day.     T   WILL  maffnify  thee,  O  Lord,  for 

Morning  |         .,  ,       ,         /  1  . 

Prayer.         -*-     thou  hast  set   me  vt])  t  and  not 
made  my  foes  to  triumph  over  me. 

«'=''.. ',7  2  0  Lord  my  God,    I   cried   unto 

jdiinxvi.  1.        tiige  X  and  thou  hast  healed  me. 

jmnh  :i.  li.  3    Thou,    Lord,   hast   brought    my 

isa.  xxxviii.  17,  soul  out  of  hell  «  tliou  liast  kept  my 
life  from  them  that  go  down  to  the 
pit. 

Luke  xxii.  19.  4  Siug  praises  unto  the  Lord,  O  ye 

saints  of  his  t  and  give  thanks  unto 
him  for  a  remembrance  of  his  holiness. 

isa.  liv.  r,  s.  5  For  his  wrath  endureth  but  the 

V.  4.  twinkling  of  an  eye,  and  in  his  plea- 

sure is  life  X  heaviness  may  endure 
for  a  night,  but  joy  cometli  in  the 
morning. 

6  And  in  my  prosperity  I  said,  I 
shall  never  be  removed  «  thou.  Lord, 
of  thy  goodness  hast  made  my  hill  so 
strong. 

Malt,  xxvii.  ic.  7  Thou  didst  turn  thy  face  from 
me  t  and  I  was  troubled. 

8  Then  cried  I  unto  thee,  O  Lord  » 
and  gat  me  to  my  Lord  right  humbly. 

Hell.  xii.  24.  9  What  profit  is  there  in  my  blood  t 

when  I  go  down  to  the  pit  ? 

10  Shall  the  dust  give  thanks  unto 
thee  «  or  shall  it  declare  thy  truth  ? 

11  Hear,  O  Lord,  and  have  mercy 
upon  me  j  Lord,  be  thou  my  helper. 

John  xvi.  "o-!2.      12  Tliou  hast  tumed  my  heaviness 

Mark  xvi.  VI.  .  ,  X, 

1  coi.  XV.  14.  mto  joy  «  thou  hast  put  oil  my  sack- 
cloth, and  girded  me  with  gladness. 

13  Therefore  shall  every  good  man 
sing  of  thy  praise  without  ceasing  « 
O  my  God,  I  will  give  thanks  unto 
thee  for  ever. 


Tsa   xxxviii.  18, 
19. 


rf.  Bili'e  Vers. 
1  Cot.  xi.  2G. 


PSALMUS  XXIX. 

EXALTABO  te,  Domine,  quoniam  Mnn''.  Maiiina 
hrt.^  er  Eve. 
suscepisti   me  :    nee    deleetasti  st.  Mi.ii.iei, 

,     .      ,  Exalt.  Cro.ss, 

inimicos  meos  super  me.  inUN^ct. 

Domine  Deus  meus,  clamavi  ad  te : 
et  sanasti  me. 

Domine  eduxisti  ab  inferno  animam  abtira.ruti  ai, 
meam  :    salvasti  me  a  descendentibus 
in  lacum. 

Psallite  Domino  omnes  sancti  ejus  : 
et  confitemini  memorise  sanctitatis 
ejus. 

Quoniam  ira  in  indignatione  ejus  : 
et  vita  in  voluntate  ejus. 

Ad  vesperum  demorabitur  fletus  :  cl 
ad  matutinum  Isetitia. 

Ego  autem  dixi  in  abundantia  mea : 
Non  movebor  in  a-ternum. 

Domine,  in  voluntate  tua:  pra;sti-  ixu  mi. 
tisti  decori  meo  virtutem. 

Avertisti  faciem  tuam  a  me  :  et 
factus  sum  contm'batus. 

Ad  te,  Domine,  clamabo :  et  ad  Deum 
meum  deprecabor. 

Quae  utilitas  in  sanguine  meo  :  dum 
deseendo  in  corruptionem  ? 

Nunquid  confitebitur  tibi  pulvis : 
aut  annuntiabit  veritatem  tuam  ? 

Audivit  Dominus  et  misertus  est 
mei  :  Dominus  factus  est  adjutor 
meus. 

Convertisti  planctum  meum  in  gau- 
dium  mihi :  eoneidisti  saecum  meum, 
et  cireundedisti  me  laetitia.  pra-cimisn 

Ut  cantet  tibi  gloria  mea,  et  non 
eompungar :  Domine  Deus  meus,  in 
seternum  confitebor  tibi. 


PSALM  XXX. 

Tliis  Ps.alm  is  entitled  "  for  the  opening  of  tlie  liouse  of  David," 
meaning  probably  for  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  in  three  days  I  will  raise  it  up."  [John  ii.  19.]  Not 
without  reason,  therefore,  have  wise  interpreters  associated  this 
dedication  Psalm  with  the  dedication  of  Christ's  Body  in  its  Resur- 
rection and  Ascension,  wheroby  was  founded  that  mystical  Body 


1  When  the  first  fruits  were  brought  to.be  offered,  those  who  brought 
them  were  accustomed  to  sing  Psalm  cxxii.  as  they  came  on  their  way  to 
the  temple,  and  Psalm  cl.  on  their  closer  approach  to  it.  "When  tlicy  arrived 
within  the  court  of  the  temple,  the  Levites  sang  Psalm  xxx.,  perhaps  from 
some  associaliun  of  ideas  between  the  dedication  of  the  temple  and  of  the 
first-fruita. 


which  will  also  in  His  time  be  raised  from  its  militant  and 
suffering  condition  to  be  dedicated  as  the  holy  city  and  the  new 
Jerusalem,  "  prepared  as  a  bride  adorned  for  her  husband."  [Rev. 
xxi.  2.] 

The  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  tlie  representative  of  all  sinners,  and 
for  a  time  the  Father  turned  His  face  even  from  His  beloved  Son, 
so  that  the  soul  of  the  holy  and  innocent  One  was  troubled. 
Giving  up  His  life,  tliat  holy  One  suffered  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  Eiicharis- 
tic  sacrifice,  nor  give  profit  from  the  blood  of  the  Atonement,  nor 
proclaim  Divine  Truth.  Therefore  the  Lord  in  His  good  pur- 
poses, for  His  own  glory,  and  for  man's  salvation,  brought  the 
I   soul  of  Christ  out  of  hell,  kept  His  body  from  the  usual  lot  of 

7  z 


351 


THE  PSALISIS. 


THE  XXXI  rSALM. 
In  te,  Domiue,  speravi. 
TheVl.D.iy      yN  thee,   O  Lord,  have  I  put  mv 
Prai/er.         X  trust  »  let  me  never  be  put  to  con- 
re  Deum.  fusion,  deliver  me  in  tHy  righteousness. 

2  Bow  down  thine  ear  to  me  » 
make  haste  to  deliver  me. 

3  And  be  thou  my  strong  rock,  and 
house  of  defence  »  that  thou  mayest 
save  me. 

4  For  thou  art  my  strong  rock,  and 
my  castle  »  be  thou  also  my  guide, 
and  lead  me  for  thy  Name's  sake. 

5  Draw  me  out  of  the  net  that 
they  have  laid  pri^oly  for  me  «  for 
thou  art  my  strength. 

ivkexim  If.         G  Into  thy  hands  I  commend  my 

spirit  J  for  thou  hast  redeemed  me,  O 

Lord,  thou  God  of  truth. 
Mall  j<iii.  1-33.      7  I  havc  hatcd  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  »  hut  hast  set  my 
feet  in  a  large  room. 

Malt.  xsvj.  38.         10  Have  mercy  upon  me,  O  Lord, 

for  I  am  in  trouble  »  and  mine  eye  is 

consumed  for  very  heaviness ;  yea,  my 

soul  and  my  body. 

11  For  my  life  is  waxen  old  with 

heaviness  »  and  my  years  with  mom'n- 

ing. 
iwkeiiii.  41.  13  My  strength  faileth  me,  because 

of  mine  iniquity  x  and  my  bones  are 

consumed. 


PSALIIUS  XXX. 

IN  to,  Domine,  speravi :  non  confuu-  ^f"'"'-  Maitin». 
'  ■"     ■•■  ....  Compline,  r.  1—0 

dar  in  ajtemum :  in  justitia  tua 

libera  me.  Ubera  me  ct  ti  ipi 

Inclina  ad  me  aurem  tuam  :  accelera 

Ut  eruas  me.  ut  erlpia,  n.e 

Esto  mihi  in  Deum  protectorem  et 
in   domum   refugii  :    ut   salvum    me  iocuwrei 
facias. 

Quoniam  fortitudo  mea  et  refugium  firmam,ni,.m 

meufn  et  lel 

meum  es  tu  :  et  propter  nomen  tuum 
deduces  me,  et  enutries  me.  duxmu.iens 

Educes  me  de  laqueo  quern  abscon-  occuiiu  ,ru>,i 
derunt  mihi :  quoniam  tu  es  protector 
mens. 

In  manus  tuas  commendo  spii'itum 
meum  :  redemisti  me,  Domine  Deus 
veritatis. 

Odisti  observantes  vanitates  :  super- 
vacue. 

Ego  autem  in  Domino  spera^a  :  ex-  srffoJo 
ultabo  et  Iffitabor  in  misericordia  tua. 

Quoniam     respexisti      humilitatem 
meam :  salvasti  de  necessitatibus  ani-  meam  aairam 
mam  meam. 

Nee  conclusisti  me  in  manibus  in- 
imici :  statuisti  in  loco  spatioso  pedes 
meos. 

Miserere  mei,  Domine,  quoniam  tri- 
bulor :  conturbatus  est  in  ii-a  oculus 
mens,  anima  mea  et  venter  meus. 


Quoniam  defeeit  in  dolore  vita  mea : 
et  anni  mei  in  gemitibus. 


Infirmata  est  in  paupertate  Aortus 
mea  :  et  ossa  mea  conturbata  sunt. 


fecisti 


those  who  descend  into  the  grave,  put  off  from  Him  the  sackcloth 
(if  sufTering  humanity  and  a  natural  body,  and  girded  Him  with 
the  joy  of  a  humanity  that  is  glorified  and  a  body  that  h.as  be- 
come spiritual.  Because  of  this  mercy  of  God  towards  man  for 
the  sake  of  his  Itodcenicr,  the  Church,  which  is  Christ's  glory, — 
even  the  children  which  Uod  has  given  to  Him, — will  praise  Him 
continually,  oU'eriiig  up  to  Him  for  ever  the  acceptable  memorial 
of  His  love,  according  to  His  commandment,  "Tliis  do,  for  a 
remcnibrunce  of  Me." 

The  application  of  this  Psalm  to  Christ  the  Head  shows  clearly 
without  further  illustration  how  it  may  be  applied  to  His  mcm- 
ocrs,  collectively  and  iudividually.  When  the  time  of  her  tribu- 
hition  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  inter- 
ceding, the  King  of  kings  rttling,  and  the  Lamb  of  God  receiving 
Divine  worship,  so  may  His  Church  praise  God  for  revealing  His 
glory  by  and  in  her,  lifting  her  up  from  the  dust  and  sackcloth  of 
sullcring,  and  girding  her  with  the  joy  of  an  universal  triumph. 
And  there  are  times  when  the  Chiistian  soul  may  take  such  words 
fur  its  own  also,  and  thank  God  w  ith   a  better  informed  faith 


than  Hezekiah  did,  when  even  he  said,  "  The  living,  the  living,  lie 
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,  "  Father,  into  Thy  hands  I  counuend  My 
spirit."  It  is  an  old  tradition  tliat  He  repeated  all  the  Psalms 
from  the  twenty-second  as  far  as  this  verse  of  the  thirty-first, 
during  the  three  hours  of  His  extreme  suft'erings ;  thus  making 
these  words  the  Compline  hymn  of  His  earthly  hfe. 

The  Psalm  is  especially  one  of  those  in  which  Christ  speaks  as 
personating  His  people,  or  rather  as  concentrating  within  Him- 
self 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  im- 
maculate nature  could  face  the  unmitigated  justice  of  the  AU- 
Uighteous ;  and  of  His  strength  failing  because  of  His  iniquity, 
though  all  the  sin  which  He  bore  was  that  of  others.     So  He 


THE  PSALiNlS. 


355 


Matt.  xxvi.  C(i. 
xxvii.  :;2.  '25 
40. 


TlicVI.  Dny.         13  I  bocame    a  reproof  among  all 

Morning  .  •  ^     ,  •   n 

Prai/er.         mine  enemies,    but   especially  among 
"'cor!'i.'i>.'i.  '11}'  neighbours   t   and   they    of   mine 

fsaMiil's/"'  acquaintance  were  afraid  of  me,  and 
they  that  did  see  me  without  con- 
veyed themselves  from  me. 

14  I  am  clean  forgotten,  as  a  dead 
man  out  of  mind  t  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. 

John  xvii.  25.  16  But  my  hope  hath  been  in  thee, 

O  Lord  «  I  have  said.  Thou  art  my 
Gwl. 

Luke  sxii.  42.  1 7  ]\Iy  time  is  in  thy  hand,  deliver 

me  from  the  hand  of  mine  enemies  j 
and  from  them  that  persecute  me. 

18  Shew  thy  servant  the  light  of 
thy  covmtenance  %  and  save  me  for 
thy  mercy  sake. 

TcDtnm.  19  Let  me  not  be 'confounded,  O 

Lord,  for  I  have  called  upon  thee  x 
let  the  ungodly  be  put  to  confusion, 
and  be  put  to  silence  in  the  grave. 

20  Let  the  Ipng  lips  be  put  to 
silence  t  which  cruelly,  disdainfully, 
and  despitcfully  speak  against  the 
i-ighteous. 

210  how  plentiful  is  thy  goodness 
which  thou  hast  laid  up  for  them  that 
fear  thee  »  and  that  thou  hast  pre- 
pared for  them  that  put  their  trust  in 
thee,  even  before  the  sons  of  men. 

isa.  xxxii.  2.  22  Thou  shult  hide  them  privily  by 

thine  own  presence  from  the  provok- 
ing of  all  men  »  thou  shalt  keep  them 
secretly  in  thy  tabernacle  from  the 
strife  of  tongues. 


Miill.  xxvi.  60. 
6i>. 


Super  omues  iniinieos  meos  factus 
sum  opprobrium  vieinis   meis  valde  :  vie  meis  n;m»», 
et  timor  notis  meis. 

Qui  videbant  me  foras  fugerunt  a  /".'/"■'""'' « '■'■'•. 
ine  :    obliviom    datus    sum,   tanquam     moitiuis 
inortuus  a  eordo. 

Factus  sum  tanquam  vas  perditum  : 
quoniam  audivi  vituperationem  mul- 
torum  commorantium  in  cii'cuitu.  dmim  habuan- 

In    CO   dum  convenirent  simul   ad-  cun,,r,-!,nrmiur 

otmict  tit  at:ci- 

versum   me :  accipere   animam  meam    pmni 
consiliati  sunt. 


Ego  autem  in  te  speravi,  Domiiie ; 
dixi,  Deus  mens   es   tu  :  in  manibus 

tuis  SOrteS  mese.  Iem,,-ra  mea 

Eripe    me     de    manu    {rarcacoxvaa  Libmamtet 

.,  eripe  me  de 

meorum  :  et  a  persequentibus  me.  mnmhus 

Illustra  faciem  tuam  super  servum  iniominn 
tuum,  salvum  me  fac  in  misericordia 
tua,  Domine  :  non  confundar,  quoniam 
invocavi  te. 

Erubescant  impii,  et  deducantur  in 
infernum  :  muta  fiant  labia  dolosa.         effcuuiur 

Quae  loquuntur  adversus  justum  ini- 
quitatem  :  in  suj)erbia,  et  in  abusione.   ei  cmtemptu 

Quam  magna  multitude  dulcedinis 
tusB  Domine  :  quam  abscondisti  timen- 
tibus  te  ? 

Perfecisti  eis  qui  sperant  in  te  :  in  ftperfecun  eam 
conspectu  filiorum  hominum. 

Abscondes  eos  in  abscondito  faciei  '"  "hdUu  vuuui 

tui 

ture  :  a  conturbatione  hominum. 

Proteges  eos  in  tabernaculo  tuo  :  a 
contradictione  liii"'uarum. 


said  to  the  persecutor  of  His  Cliureli,  "  Saul,  Suul,  wliy  per- 
secutcst  tliou  Me  ?"  and  so  He  will  say  at  the  last  day, "  Inasmuch 
na  ye  did  it  m\\ci  one  of  the  least  of  these  My  brethren,  ye  did 
it  unto  Me." 

In  psalms  and  prophecies  we  may  find  the  Scriptural  comple- 
ment of  the  Gospels,  revealed  by  Him  who  could  foresee  history. 
So  in  the  eleventh  verse  of  this  Psalm  we  have  a  most  aft'ecting 
truth  concerning  the  influence  of  Christ's  sorrows  ou  His  human 
aatare.  His  earthly  life  extended  only  to  thirty-three  years,  yet 
He  seemed  so  much  older  that  the  Jews  said  to  Him,  "  Thou  art 
aot  yet  Jifty  years  old."     The  truth  is  here  told  us,  that  His 

life  was  wareu  old  through  heaviness,  and  his  years  with 
T'Ouruing;"  youth  and  joy  having  no  place  in  the  ministerial 
ife  of  Him  w  ho  saw  and  felt  the  whole  accumulated  burden  of 
ill  sin. 

The  direct  application  of  this  P.-alni  to  our  Lord  is   Ihus  ft;; 


clearly  shown  as  in  any  of  those  which  are  more  especially  named 
as  I'salras  of  the  Passion;  nor  can  a  complete  application  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  amplification  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  God  to  whom  the  future  is  a  scaled  book.  And 
if  the  Lord  heard  the  voice  of  the  Saviour's  prayer  [verse  2oJ, 
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  nmch 
greater  need  of  the  Divine  aid. 

Few  P.-^ahns  contain  r.;ore  verses  which  can  bo  taken  into  use 
Z  z  2 


356 


THE  PSAOIS. 


The  VI.  Day.  23  Thanks  be  to  the  Lord  j  for  he 
"pr'aTer-  ''=^^^  shewed  me  marvellous  great 
isa.  ixvi.  I.  kindness  in  a  strong  city, 
cf.  isa.  xxxviii.  2-i  And  when  I  made  haste,  I  said  « 
MaiiL  IV.  .34.  J  am  cast  out  of  the  sight  of  thine 
eyes. 

25  Nevertheless  thou  heardest  the 
voice  of  my  prayer  »  when  I  cried 
unto  thee. 

26  O  love  the  Lord,  all  ye  his 
saints  >  for  the  Lord  preserveth  them 
that  are  faithful,  and  plenteously  re- 
wardeth  the  proud  doer. 

LuiieTxii.43.  27  Be  strong,  and  he  shall  establish 

jcr.'  xvii.  7,         yom'   heart    »    all   ye    that  put   your 
trust  in  the  Lord. 


THE  XXXII  PSALM. 
Beati,  quorum. 


B 


LESSED   is  he    whose  unright- 
eousness is  forgiven  »  and  whose 


2  Blessed  is  the  man  unto   whom 


J!vening 

Prayer. 
Ash-Wednesday 

.M.ittins. 
Penitential  sJq  jg  COVCrcd 

Psnlin. 
Rom.  iv.  8. 
James  v.  20. 

1  Pet.  ii.  22.        ^Q  Lord  imputeth  no  sin    »    and  in 

whose  spirit  there  is  no  guile. 
Isa.  %\\\m.  13.        3  For  while   I   held   my  tongue  t 
my  hones  consumed  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. 

2  Pnm.  xii.  13.  6  I  said,  I  will  confess  my  sins  unto 

lukev.  20— 24.  ,  IP 

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  t 
but  in  the  great  water-floods  they  shall 
not  come  nigh  him. 


Bencdictus  Dominus  :  quoniam  mi- 
rificavit  misericordiam  suam  mihi :  iu  '•""«  •«  ar.  d, 

cunistantiit 

civitate  munita. 

Ego  autem  dixi  in  excessu  mentis  in  pavon  mn . 
mesE  :  Projectus  sum  a  facie  ocidorum 
tuoiimi. 

Ideo  exaudisti  vocem  orationis  me.ae  :  deprecanonis 
dum  clamarem  ad  te. 


Diligite    Dominum    omnes    sancti 
ejus,  quoniam  veritatem  requiret  Do- 
minus :  et  retribuet  abundanter  facien-  let.  hi,  qui  aiun 
tibus  superbiam. 

Yiriliter  agite,  et  confortetur  cor 
vestrum :  omnes  qui  speratis  in  Do- 
mino. 


d(i»ter 
faciunt  sup. 


PSALMUS  XXXI. 

BEATI  quorum  remissae  sunt  ini-  Mond.  Mattii.s. 
quitates  :  et  quorum  tecta  sunt 
peccata. 

Beatus  vir  cui  non  imputavit  Do-  impuiab't 
mmus   peccatum :    ncc  est  in  spiritu 
ejus  dolus. 

Quoniam  tacui,  inveteraverunt  ossa  omnia  ossa 
mea  :  dum  clamarem  tota  die. 

Quoniam  die  ac  nocte  gravata  est 
super  me  manus  tua :  conversus  sum 
in  ferumna  mea,  dum  configitur  spina,  confrimguur 

Delictum  meum  cognitum  tibi  feci : 
et  injustitiam  meam  non  abscond! . 


injuattiiaa  meat 
tiort  ojtrrui 


Di.xi,  Confitebor  adversum   me  in-  Pmnuntiai,., . . , 

inj'istitiiis  iriiui 

justitiam   meam  Domino  :    et  tu   re- 

misisti  impietatem  peecati  mei.  impietatem  wr.dj 

Pro  hue  orabit  ad  te  omnis  sanctus  : 
in  tempore  opportuno. 

Veruntamen  in  diluvio  aquaruni 
multarum :  ad  eum  non  approxima- 
bunt. 


by  the  Christian  as  e.tprcssivc  of  his  own  experience  and  aspira- 
tions. 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 
tliLin,  and  that  in  such  a  manner  that  we  may  use  them  as  fart 
of  His  own  prevailing  intercession. 

PSALM  XXXII. 

Christ,  as  the  representative  of  the  whole  human  race,  oB'ers 
up  in  this  Psalm  the  sacrifice  of  penitence,  and  rejoices  in  the 
blessedness  of  Absolution.  So  "  blessed  "  indeed  was  He  by  the 
purity  of  His  nature  that  no  siu  was  imputed  to  Him  as  His  own, 
nor  was  any  guile  found  in  His  spirit.  Yet  so  great  is  the 
mercy  of  (Jod  that  the  blessedness  of  the  forgiven  soul  is  made 
ne.tt,  and  even  like  to,  that  of  the  innocent  soul.     When  His 


pardoning  word  has  exercised  its  power,  and  "unrighteousness  i9 
forgiven,"  the  spirit  is  freed,  and  pure  of  guile  and  sin ;  so  that  _ 
they  who  are  thus  reunited  to  the  spotless  Lamb  of  God  becomaM 
partakers  of  His  holiness.  " 

Thus,  although  there  is  no  peace  to  the  sinner  while  he  holds 
his  tongue,  and  refuses  to  confess  his  sin,  he  who  puts  his  trust 
in  the  Lord's  mercy  and  humlily  acknowledges  his  transgressions 
will  find  that  mercy  embracing  him  on  every  side.  Especially  he 
will  fiud  out  that  the  Son  of  Man  hath  power  on  earth  to  forgive 
sins,  and  that  this  power  He  has  given  to  His  Church  [John  xx. 
23] ;  that  when  "  truth  of  heart,"  a  sincere  penitence,  has 
removed  every  bar  from  the  way  of  God's  word  of  absolution,  it 
will  go  forth  with  puwcr  to  convey  actual  pardon,  and,  with  par- 
don, comfort. 


THE  PSALMS. 


357 


Tlio  yi.  l):iy.        i;i  Tliou  art  a  place  to  liiJe  me  in. 
Prayer.         tliou  shalt  preserve  me  from  trouble  » 
fsa.  xxxii.  2.        W^Qxi   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  mine  eye. 

10  Be  ye  not  like  to  horse  and 
mule,  which  have  no  understanding  j 
whose  mouths  must  be  held  with  bit 
and  bridle,  lest  they  fall  upon  thee. 

11  Great  plagues  remain  for  the 
ungodly  «  but  whoso  putteth  his  trust 
in  the  Lord,  mercy  embraceth  him  on 
every  side. 

joimxvi.  22.  12  Be   glad,    O   ye  righteous,  and 

Rev.  vii.  14.  ...  . 

rejoice  in  the  Lord  «  and  be  joyful, 
all  ye  that  are  true  of  heart. 


Rev.  xi\.  7. 
Ifinies  V.  n. 


Rev.  V  SI. 


Rev.  iv.  11. 
John  i.  3. 
Gen.  i.  2. 


Gen.  i.  9. 
Rev.  xxi.  1. 


w 


THE  XXXIII  PSALM. 

Exultate,  jiisti. 

E  JOICE  in  the  Lord,  O  ye  right- 
eous I  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. 

3  Sing  unto  the  Lord  a  new  song  » 
sing  praises  lustily  unto  him  with  a 
good  courage. 

4  For  the  word  of  the  Lord  is  true  j 
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  t 
and  laycth  up  the  deep,  as  in  a  trea- 
sure-house. 
Ezek  <x!iviii.20.  8  Let  all  the  earth  feai-  the  Lord  « 
stand  in  awe  of  him,  all  ye  that  dwell 
in  the  world. 


Tu  es  refugium  meum  a  tril)ulatione  ^pre^^ra 
quEE    circundedit  me  :    cxultatio  mea, 
erue  me  a  circuudantibus  me.  redtme 

Intellcctum  tibi   dabo,  et  inpfruam 
te  in  via  hac  qua  gradieris  :  firmabo  ingreiHttis 
super  te  oculos  meos. 

Nolite  fieri   sicut  equus   et  mulus  : 
quibus  non  est  intellectus. 

In  chamo  et  frteno  maxillas  eorum 
eonstringe  :  qui  non  approximant  ad  te. 

Multa  flagella  peccatoris  :    speran-  fmninrum  «/.«■ 
tem   autem   ia    Domino   misericordia 
cireundabit. 

Lsetamini    in   Domino   et   exultate 
justi :  et  gloriamini  omnes  recti  corde. 


PSALMUS  XXXII. 

EXULTATE    iusti    in    Domino  t  mi""!-  Matihis. 
rectos  decet  eollaudatio.  n^ny  nKnj.s, 

M.tnyC"i.l.. 
3ni  Noct. 
.     .  ....  .        [See      S.      Aug. 

Confitemmi  Domino  in  cithara  :  in     Sfm.  335.] 

Gaudete. 

psalterio  decem  chordarum  psallite  illi. 


Cantate  ei  canticum  novum  :  bene 
psallite  ei  in  vociferatione.  in juiri.iwm 

Quia  rectum  est  verbum   Domini:  Qtioninmncnn 

Sit  Jifl  iiiiJ 

et  omnia  opera  ejus  in  fide. 

Diligit  misericordiam  et  judicium  : 
misericordia  Domini  jilena  est  terra. 

Verbo  Domini  cceli  firmati  sunt :  et 
spiritu  oris  ejus  omnis  virtus  eorum. 

Congregans    sicut    in    utre    aquas  in  uirfm 
maris  :  ponens  in  thesauris  abyssos. 


Timeat  Dominum  omuls  terra :  ab 
eo  autem  commoveantur  omnes  inha-  «"'i":'-«' /•'  »"""■« 

qui  lllllit/ilta/it 

bitantes  orbem. 


This  penitential  Psalm  is,  therefore,  a  word  of  Christ  showing 
us  the  pattern  of  repentance  to  be  followed  by  His  members, 
and  proclaiming  the  blessedness  of  their  state  whose  repentance 
lias  been  of  that  sincere  character  that  God  is  able  to  bless  to 
the  penitent  the  words  of  absolution,  and  thus  to  make  tliem 
•'.uective  to  his  pardon  and  justification. 

PSALM  xxxni.i 

This  Psalm  has  been  used  time  immemorial  on  festivals   of 


I  The  structure  of  this  Psalm  is  observable,  consistin(r  as  it  does  of  an 
introiluctory  and  concluding  verse,  and  of  nine  intermediate  stanzas  or 


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  perfect  peace  through  the  final  pardon  of  their 
God  ;  "  And  they  sung  a  new  song,  saying.  Thou  art  worthy 
to  take  the  book,  and  to  open  the  seals  thereof :  for  Thou  wast 
slain,  and  hast  redeemed  us  to.  God  by  Thy  blood  out  of  every 
kindred,  and  tongue,  and  people,  and  nation ;  and  hast  made  us 

subjects.  It  can  scarcely  be  doubted  thai  this  structure  was  recognized  in 
the  music  to  which  the  Psalm  was  originally  sung.  It  is  also  probable  that 
there  is  a  reference  to  it  in  the  end  of  the  second  verse. 


35S 

Tlie  VI.  D:iy. 

Trailer. 
Gen.  i.  3. 
Job  V.  12. 


THE  PSALMS. 


Isa.  xl.  8. 
xlvi.  10. 


John  XV.  l<j. 


Nunih    xiv.  41. 
.)udt;es  vii.  4. 
2  Sam.  xxiv.  1. 


Deut.  xvii.  10. 
Isa.  XXX.  16. 


Luke  xxii.  61. 


Luke  viii.  15. 

xxi.  10. 
Rev.  xiii.  10. 


9  For  Le  spake,  and  it  was  done  « 
lie  commandedj  and  it  stood  fast. 

10  The  Lord  bringeth  tlie  counsel 
of  the  heathen  to  nought  *  and  maketli 
the  devices  of  the  people  to  be  of  none 
effect,  and  casteth  out  the  counsels  of 
princes. 

11  The  counsel  of  the  Lord  shall 
endure  for  ever  «  and  the  thoughts  of 
his  heai-t  from  generation  to  genera- 
tion. 

12  Blessed  are  the  people  whose 
God  is  the  Lord  Jehovah  »  and  blessed 
are  the  folk  that  he  hath  chosen  to 
him,  to  be  his  inheritance. 

13  The  Lord  looked  down  from 
heaven,  and  beheld  all  the  children  of 
men  «  from  the  habitation  of  his  dwell- 
ing he  considereth  all  them  that  dwell 
on  the  earth. 

14  He  fashionetb  all  the  hearts  of 
them  X  and  imderstandeth  all  their 
works. 

15  There  is  no  king  that  can  be 
saved  by  the  multitude  of  an  host  » 
neither  is  any  mighty  man  delivered 
by  much  strength. 

16  A  horse  is  counted  but  a  vain 
thing  to  save  a  man  t  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  x  for  he  is  our  help,  and 
om-  shield. 

20  For  our  heart  shall  rejoice  in 
him  X  because  we  have  hoped  in  his 
holy  Name. 

21  Let  thy  merciful  kindness,  O 
Lord,  be  upon  us  »  like  as  we  do  put 
our  trust  in  thee. 


Quoniam  ipse  dixit,  et  facta  sunt : 
ipse  mandavit,  et  areata  sunt. 

Dominus  dissipat  consdia  gentium  ; 
reprobat  autem  cogitationes  populo- 
rum  :  et  reprobat  consilia  principum. 


Consilium  autem  Domini  in  seter- 
num  manet :  cogitationes  cordis  ejus 
in  seneratione  et  grenerationem.  insacuiiLn.>,Ttx.ii 

Beata  gens  cujus  est  Dominus  Deus 
ejus :  populus  quem  elegit  in  haeredi- 
tatem  sibi. 

De   coelo   respexit    Dominus :  vidit  p^v^'' 
omnes  fllios  hominum. 

De   prseparato  habitaculo    suo  :  re- 
spexit super  omnes  qui  habitant  ter-  <"•»■"' 
ram. 

Qui  finxit  singillatim  corda  eorum  : 
qui  inteUigit  omnia  opera  eorum. 

Non  salvatm-  rex  per  multam  vir- 
tutem  :    et    gigas    non    salvabitur  in  «n(r»s«ri(inmui 

°  O       _  tltudine/urli- 

multitudine  virtutis  suse.  udims  sus 

Fallax  equus  ad  salutem:  in  abun-  f  (./»t«  . . . «»" 

^  ^  ^  eril  siittus 

dantia  autem  virtutis  sute  non  salva- 
bitur. 

Ecce  oculi  Domini  super  metuentes  nmenirs  <■»»  .<;■»■ 
cum  :  et  in  eis  qui  sperant  super  mise-     misetico.dia 

IX  JT  ejus 

ricordia  ejus. 

Ut  eruat  a  morte  animas  eorum  :  et  '"piat 
alat  eos  in  fame. 

Anima  nostra  sustinet   Dominum-:  ""i^"'  ""'"^ 
quoniam   adjutor   et   protector   noster 
est. 

Quia  in  eo  laetabitur  cor  nostrum : 
et  in  nomine  saneto  ejus  speravimus.     •pem^'mui 

Fiat  misericordia  tua,  Domine,  super 
nos  :  quemadmodum  speravimus  in  te.  licui 


nnto  our  Goil,  kings  and  priests :  and  wo  shall  reign  on  the 
earth."  [Rev.  v.  9,  10.]  Tins  association  of  ideas  is  further 
exhibited  by  the  general  subject  of  the  Psalm,  which  is  a  hymn 
of  praise  to  God  for  the  wonders  of  Creation,  it  being  one  of  the 
strains  of  heavenly  hiuds  that  "  Thou  art  worthy,  O  Lord,  to 
receive  glory,  and  honour,  and  power :  for  Tbou  hast  created  all 
things,  and  for  Tliy  pleasure  they  are  and  were  created."  [Kev. 
W.  11.] 


But  aU  such  hymns  of  praise  fur  God's  good  work  in  the 
natural  creation  carry  a  further  meaning  whicli  looks  to  the  new 
and  spiritual  Creation  whereby  all  things  are  made  new  in 
Christ  Jesus.  By  the  tvokd  of  the  Lord  were  the  heavens  made  : 
and  the  same  wokd  will  be  the  Creator  of  the  new  heaven  and 
the  new  earth,  when  the  first  heaven  and  the  first  earth  shall 
have  passed  away  and  there  shall  be  no  more  sea.  The  Church 
enliglitened  by  the  words  of  Christ  and  the   Holy  Ghost  b1«^" 


THE  PSALMS. 


859 


THE  XXXIV  PSALM. 

Beneflicam  Domino. 


1'l^e  yi.  Day.     T  WILL    alway   give    thanks   unto 


invent  )if/ 
Prater. 


the  Lord  «  his  praise  shall  ever 
be  in  my  mouth. 

2  IMy  soul  shall  make  her  boast  in 
the  Lord  t  the  humble  shall  hear 
thereof,  and  be  glad. 

3  O  praise  the  Lord  with  me  t  and 
let  us  magnify  his  Name  together. 

4  I  sought  the  Lord^  and  he  heard 
me  t  yea,  he  delivered  me  out  of  all 
my  fear. 

5  They  had  an  eye  unto  him,  and 
were  lightened  »  and  their  faces  were 
not  ashamed. 

Luke  xxii.  43.  6  Lo,  the  poor  erietli,  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  t  and 

delivereth  them. 
jc'oVv"?  ^  ^   taste,   and    see  how   gracious 

the  Lord  is  »  blessed  is  the  man  that 

trusteth  in  him. 

9  O  fear  the  Lord,  j'e  that  are  his 
saints  (  for  they  that  fear  him  lack 
nothing. 

10  The  lions  do  lack,  and  suffer 
hunger  t  but  they  who  seek  the  Lord 
shall  want  no  manner  of  thing  that  is 
good. 

11  Come,  ye  cliildren,  and  hearken 
imto  me  «  I  will  teach  you  the  fear 
of  the  Lord. 

1  p,r  iii.  10  12  "VVbat  man  is  he  that  lusteth  to 

live  »  and  would  fain  see  good  days  ? 
13  Keep   thy   tongue   from   evil    t 

and    thy   lips,   that    they    speak    no 

guile. 
1  Pel.  iii.  11.  1-1  Eschew  evil,  and  do  good  :  seek 

peace,  and  ensue  it. 


PSALMUS  XXXIII. 
i  "|1>ENEDICAM  Dominum  in  omni  """'i  Miittins, 

E-^  Many  Maityrs, 

i  -LI     tempore :    semper  laus  eius    in  ,.  ■'i;'!^'"',     . 

I  ^  ^  J  St    Mu-haul  and 

ore  meo.  .\ii  suints, 

2nil  ynct. 

In  Domino  laudabitur  anima  mea  :  ^i!''- "',"'  l'-""  • 

(at  NoCt. 

audiant  mansueti,  et  lieteutur. 

]\Iagnificate  Dominum  mecum  :  et 
exaltemus  nomen  ejus  in  idipsum.  ''■  •'"'  f™ 

Exquisivi  Dominum,  et  exaudivit 
me  :  et  ex  omnibus  triljulationibus 
meis  eripuit  me. 

Accedite  ad  eum,  ct  illuminamini  : 
et  fiicies  vestrae  non  confundentur.  miiusfenhinon 

eriibcaci-nt 

Iste  pauper  clamavit,  et  Dominus 
exaudivit  eum  :  et  ex  omnibus  tribu- 
lationibus  ejus  salvavit  eum.  /iber,:i-u 

Immittet   angelus   Domini   in   cir-  immiiiii,n,,/,-;„in 

....  .  .  .     .  Dominus 

cuitu  timentium  eum  :  et  erii^iet  eos. 

Gustate,  et  videte  quoniam  suavis 
est  Dominus :  beatus  vir  qui  sperat 
in  eo. 

Timete     Dominum    omnes     sancti 
ejus  :  quoniam  non  est  inopia  timenti-  "Mi  deni 
bus  eum. 

Divites  eguerunt  et  esurierunt :  in-  •'^J'""'' 
quirentes  autem  Dominum  non  minu- 
entur  omni  bono. 

Venite,  filii,  audite  me  :  timorem 
Domini  docebo  vos. 

Quis  est  homo  qui  vult  vitam  :  di-  et  cnpu 
ligit  dies  videre  bonos  ? 

Prohibe  linguam  tuam  a  malo :  et  cohue 
labia  tua  ne  loquantur  dolum. 

Diverte  a  malo  et  fac  bonum  :  in- 
quire pacem,  et  persequere  earn. 


tliis  hymn  to  God  with  a  far  deeper  meaning  than  attached  to 
it  when  smig  by  the  Jewish  Church  :  beholding  with  open  face 
the  glory  of  the  Lord  Jesus  revealed  in  it;  and  adorhig  Him  in 
its  measured  strains  a.s  that  eternal  Word,  Who  became  man  for 
lis  men  and  for  our  salvation,  and  Whose  perpetual  miracle  of 
new  creation  is  the  subject  of  Iicr  continual  thanksgiving. 

rSALM  XXXIV.i 
This  Psalm  contains  a  Divine  prophecy  of  the  Agony,  Suffering, 


1  Tliis  Psalm  is  directed  to  be  used  at  tlie  time  of  Communion  in  the 
Liturpy  of  St.  James,  and  in  tlie  Apostolical  Constitutions.  Tlie  association 
of  it  with  the  Eucharist  plainly  arises  from  the  words  of  the  eighth  verse. 
In  the  Hebrew  it  is  an  alpliabet  Psalm. 


and  Deliverance  of  the  holy  Jesus;  and  also  of  the  fate  of  Jndaa 
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  Christ's 
words  in  the  Psalms  are  also  often  given  to  be  the  words  of  His 
members ;  and  in  the  sixth  and  seventh  verses  this  principle  is 
illustrated  by  the  change  of  the  pronoun  from  shigular  to  plural. 
The  "poor  in  spirit"  are  one  with  Him  who  became  "tub 
poor"  that  He  might  make  many  rich.  He  cried  to  His  Father 
when  His  soul  was  exceeding  sorrowful,  even  unto  death,  and  the 
angel  of  the  Lord  appeared  from  Heaven,  strengthening  Him. 
Our  Lord  is  also  called  "  TnE  KIGHTEOTJS  "  (the  term  being  used 
interchangeably  in  the  same  manner)  in  the  fifteenth,  seven- 
teenth, and  nineteenth  verses.     This  term  is  found  in  Acts  iii.  14, 


360 

Tlio  VI.  D:iy 
Evening 

Frailer. 
1  Pet.  iii.  12. 


THE  PSALMS. 


Luke  xxiii.  34.46. 


Acts  iii.  14. 
vu.  52. 


Cxod.  xit.  4G. 
John  xix.  36. 
Isa.  liii.  7. 

Matt,  xxvii.  5. 
Ps.  Ixix.  25. 
Acts  i.  20. 


Tlio  VII.  I):iy. 
Moi-niiuj 
F/'a^er. 


lb  nie  eyes  of  the  Lord  are  over 
the  righteous  «  and  his  ears  are  open 
unto  their  prayers. 

1 6  The  countenance  of  the  Lord  is 
asrainst  them  that  do  evil  t  to  root 
out  the  rememhrance  of  them  from  the 
earth. 

17  The  righteous  cry,  and  the  Lord 
heareth  them  «  and  dehvereth  them 
out  of  all  their  trouhles. 

18  The  Lord  is  nigh  unto  them 
that  are  of  a  contrite  heart  x  and  will 
save  such  as  be  of  an  humble  spirit. 

19  Great  are  the  troubles  of  the 
righteous  i  but  the  Lord  delivereth 
him  out  of  all. 

20  He  keepeth  all  his  bones  ♦  so 
that  not  one  of  them  is  broken. 

ai  But  misfortune  shall  slay  the 
ungodly  t  and  they  that  hate  the 
righteous  shall  be  desolate. 

22  Tlie  Lord  delivereth  the  soids  of 
his  servants  »  and  all  they  that  put 
their  trust  in  him  shall  not  be  desti- 
tute. 

THE  XXXV  PSALM. 
Judica,  Domine. 

PLEAD  thou  my  cause,  O  Lord, 
with  them  that  strive  with  me  t 
and  fight  thou  against  them  that  fight 
against  me. 

2  Lay  hand  upon  the  shield  and 
buckler  «  and  stand  up  to  help  me. 

3  Bring  forth  the  spear,  and  stop 
the  way  against  them  that  persecute 
me  »  say  unto  my  soul,  I  am  thy 
salvation. 


Oculi  Domini  super  justos  :  et  aurcs 
ejus  ad  preces  eorum. 

Yultus  autem  Domini  super  faeicntes 
mala:  ut  perdat  de  terra  memoriam 
eorum. 

Clamaverunt  justi,  et  Dominus  ex- 
audivit  eos  :  et  ex  omnibus  tribula- 
tionibus  eorum  liberavit  eos. 

Juxta  est  Dominus  his,  qvii  tribulato  Mbaiaii 
sunt   corde  :    et   humiles   spiritu   sal- 
vabit. 

Multae  tribulationes  justorum  :  et 
de  omnibus  his  liberavit  eos  Dominus.  ubtiuim 

Custodit  Dominus  omnia  ossa  eo- 
rum :  unum  ex  his  non  conteretur. 

Mors  peecatorum  pessima :  et  qui 
oderunt  justum  delinquent. 

Redimet  Dominus  animas  servorum 
suorum  :  et  non  delinquent  omnes  qui 
sperant  in  eo. 


PSALMUS  XXXIV. 
'UDICA,   Domine,   nocentes    me  :  Mund  Matiins. 
expugna  impugnantes  me. 


Apprehende  arma  et  scutum :  el 
exsurge  in  adjutorium  mihi. 

Effunde  frameam,  et  conclude  ad- 
versus  eos  qui  persequuntur  me  :  die 
animae  mea3,  Salus  tua  ego  sum. 


and  vii.  52,  and  the  twentieth  verse  being  expressly  applied  to 
our  Lord  by  St.  John,  shows  clearly  of  whom  the  Psalm  speaks. 
In  contrast  to  this  designation  of  the  holy  Jesus,  "  the  UngoiUy  " 
must  olo:irly  be  taken  to  mean  the  betrayer,  whom  "misfortune 
slew"  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  be  desolate."  Hence  we  may 
see  that  the  "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  example,  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  Apostle,  "My  little  children." 
t)f  that  little  flock,  the  children  of  the  Lord,  the  words  of  the 
I'salni  arc  also  spoken  ;  of  the  Bride  which  is  "  bone  of  His  bone, 
and  flesh  of  His  flesh,"  and  which  He  will  preserve  through  all 
the  troubles  of  this  world,  that  tbougli  her  blood  be  even  shed 
like  water  in  the  streets  of  .Terusalcm,  the  strength  of  her  iutcniul 


frame  shall  survive  to  be  restored  to  life  in  the  glory  of  the 
Kesurreetion  kingdom. 

PSALM  XXXV. 

A  Scriptural  key  to  the  Evangelical  interpretation  of  this  Psalm 
is  given  by  our  Lord  Himself  in  one  of  His  final  discourses; 
"  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.]  The  eleventh  verse  also  received  a  literal  fulfil- 
ment in  the  false  witness  borne  against  our  Lord  when  He  was 
accused  before  the  High  Priest.  And,  like  the  preceiling  Psalm, 
it  contains,  in  addition  to  these  direct  references  to  the  sufi'erings 
of  our  Lord,  a  prophetic  intim.ation  of  the  fate  which  should  befall 
the  traitor  Judas. 

Altlmugh  bearing  much  resemblance  to  the  twenty-second 
Psalm  in  its  general  character,  this  differs  from  that  in  dwelling 
less  upon  the  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 


THE  PSALMS. 


361 


The  Vn.  Diiv 
Morning 

Prayer. 
See  Ps.'lxix. 

notes. 


Matt.  xxi.  43. 


Mntt.  xxiii.  35- 
3S. 


Ji)hn  XV.  25. 


Aett  i.  18. 


Malt.  xxvi.  GO. 


John  i.  14. 
Luke  IV.  2. 
Heb-  ii.  I?,  18. 
Job  xvi.  15. 


Mark  iii.  35. 
Matt.  xxvi.  50. 
Jer.  iii.  1. 


Isa.  1.  G. 
Luke  xxiii.  3' 
Matt,  xxvii.  '. 


4  Let  them,  be  coufouudedj  and  put 
(o  shame,  that  seek  after  my  soul  » 
lot  them  be  turned  back,  and  brought 
to  confusion,  that  imag-ine  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  slip- 
pery «  and  let  the  angel  of  the  Lord 
persecute  them. 

7  For  they  have  privily  laid  their 
net  to  destroy  me  without  a  cause  j 
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  he  may  fall  into  his  own  mis- 
chief 

9  And,  my  soul,  be  joyful  in  the 
Lord  »  it  shall  rejoice  in  his  salva- 
tion. 

10  All  my  bones  shall  say.  Lord, 
who  is  like  unto  thee,  who  deliverest 
the  poor  from  him  that  is  too  strong 
for  him  t  yea,  the  poor,  and  him  that 
is  in  misery,  from  him  that  spoileth 
him. 

11  False  witnesses  did  rise  up  i 
they  laid  to  my  charge  things  that  I 
knew  not. 

12  They  rewarded  me  evil  for  good  i 
to  the  great  discomfort  of  my  soid. 

13  Nevertheless,  when  they  were 
sick  I  put  on  sackcloth,  and  humbled 
my  soul  with  fasting  x  and  my  prayer 
shall  turn  into  mine  own  bosom. 

14  I  behaved  myself  as  though  it 
had  been  my  friend,  or  my  brother  i 
I  went  heavily  as  one  that  mourneth 
for  his  mother. 

15  But  in  mine  ad-versity  they  re- 
joiced, and  gathered  themselves  to- 
gether X  yea,  the  very  abjects  came 
together  against  me  unawares,  making 
mouths  at  me,  and  ceased  not. 


Confundantur  et  revercantur  :  qua?- ""'""""  mt/^ai 

qtiixrunt 

rentes  animam  meam. 

Avertantur  retrorsum  et  eonfundan-  eruhescnni  qui 
tur  :  cogitantes  mihi  miila.  '^''^'  "" 


Fiant  tanquam  pulvis   ante  faeiem 
venti  :    et   angelus    Domini  coarctans  arf/fiymseps 
eos. 

Fiat  via  illorum  tenebrse  et  lubri- 
cum :  et  angelus  Domini  persequens 
eos. 

Quoniam  gratis  abseonderunt  mihi 
interitum  laquei  sui  :   supervacue  ex-  „„„c 
probraverunt  animam  meam. 


Veniat  illi  laqueus  quern  ignorat :  isnomni . . .  m- 
et  captio  quam  abscondit  apprehendat  ms . .  incuiant 
eum,  et  in  laqueum  cadat  in  ipsum. 


Anima  autem  mea  exultabit  in  Do- 
mino :  et  delectabitur  super  salutari 
suo. 

Omnia  ossa  mea  dicent :  Domine, 
quis  similis  tibi  ? 

Eripiens  inopem  de  manu  fortiorum 
ejus  :  egenum  et  pauperem  a  dirijiien-  rnpieiiuh.u 
tibus  eum. 

Surgentes  testes  iniqui  :  qnvs  igno- 
rabam  interrogabant  me. 

Eetribuebant  mihi  mala  pro  bonis  : 
sterilitatem  animaj  mea3. 

Ego  autem  cum  mihi  molcsti  cs- 
sent :  induebar  cilicio.  iiuiu.bam  mt 

Humiliabam  in  jejunio  animam 
meam  :  et  oratio  mea  in  sinu  meo  con- 
vertetur. 

Quasi  pii'oximum,  et  quasi  fratrem  sievt  proximum 
nostrum,  sic  complacebam  :  quasi  lu-  :a,i<jaam  .  .Via 
gens  et  contristatus,  sic  humiliabar. 

Et  adversum  me  lastati  sunt,  et  con- 
venerunt :   cong'ree'ata  sunt  super  me  covgrennvmn,!  i« 

.         °        .  ^  mcdagellaet 

flagella,  et  ignoravi.  iynoravdunt 


out  ill  the  depth  of  tlic  woe  brought  upou  Iliiu  by  His  vicarious 
atonement :  iii  the  otliur,  the  guileless  Just  One  appeals  to  the 
All-righteous  Judge  against  the  unrighteous  judgment  of  men. 
"  Judge  Me,  O  Lord,  according  to  Thy  righteousness."  In  this 
aspect  the  tliirty-fifth  Psalm  furnishes  us  with  a  fearful  com- 
ment upou  the  injustice  of  the  Jews  in  persecuting  Christ.  And 
since,  when  He  cries  "  Plead  Thou  Mt/  cause,"  He  asks  the  right- 
eous Judge  to  plead  that  of  His  mystical  Body  aho,  the  Psalm 


expresses  not  less  the  injustice  ©f  those  who  at  any  time  per- 
secute the  Church.  In  the  one  case  we  see  the  manner  in  whicii 
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  witness,  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  e.arth  to  the  righteousness  oi 

3  A 


862 


THE  PSALMS. 


The  VII.  Day. 

Prayer. 
Job  xvi.  10. 
Matt,  xxvii.  40. 
Isa.  xxxvii.  23. 
Rev.  Ti.  10. 


Isa.  liii.  II. 
Rev.  vii.  9. 


John  XT.  55. 
Ps.  Ixix.  4. 


Matt,  xxvii.  39. 


Rev.  vi.  10. 


al.  devoured. 
Rev.  xl.  in. 


16  With  the  flatterers  were  busy 
mockers  j  who  gnashed  upon  me  with 
their  teeth. 

17  Lord,  how  long  wilt  thou  look 
upon  this  »  O  deliver  my  soul  from 
the  calamities  which  they  bring  on 
me,  and  my  darling  from  the  lions. 

18  So  vAW  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  t 
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  de- 
ceitful words  against  them  that  are 
quiet  ia  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,  O  Lord  « 
hold  not  thy  tongue  then,  go  not  far 
from  me,  O  Lord. 

23  Awake  and  stand  up  to  judge 
my  quarrel  x  avenge  thou  my  cause, 
my  God  and  my  Lord. 

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  x 
neither  let  them  say.  We  have  de- 
voured him. 

26  Let  them  be  put  to  confusion 
and  shame  together  that  rejoice  at 
my  trouble  »  let  them  be  clotlied  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  ahvay.  Blessed  be 
the  Lord,  who  hath  pleasure  in  the 
prosperity  of  his  servant. 

28  And  as  for  my  tongue,  it  shall 
be  talking  of  thy  righteousness  »  and 
of  thy  praise  all  the  day  long. 


venlnt 
€t  di'i^erntii 
densu  snide- 
runt  in  me 
dent,  suis 


Dissipati  sunt,  nee  compuncti:  ten-  Diss«iHti . .  un . 

*  ^  t.ivenlnt  me 

taverunt  me  ;  subsannaverunt  me  sub- 
sannatione  :  frenduerunt  super  me  den- 
tibus  suis. 

Domine,  quando  respicies?  restitue 
animam  meam  a  malignitate  eorum  :  maufacus 
a  leonibus  unieam  meam. 

Confitebor  tibi  in  ceclesia  magna  :  tibi  Domine 
in  populo  gravi  laudabo  te. 

TsTon  superijaudeant  mihi  qui  adver-  "'  "O"  inmtitni 

.     .     .     .  .  i"  <"' 

santur  mihi  mique :    qui  odeiiint  me  annueiiunt 
gratis,  et  annuunt  ociilis. 

Quoniam  mihi  quidem  pacifice  lo- 
quebantur:  et  in  iracundia  terraj  lo-  super  imm  mou 

'■  cog. 

quentes  dolos  cogitabant. 

Et  ddataverunt  super  me  os  suum  : 
dixerunt,  Euge,  euge,  viderunt  oculi 
nostri. 

Vidisti,  Domine,  ne  sileas :  Domine, 
ne  discedas  a  me. 

Exsurge  et  intende  judicio  meo  Deus  ex.  Dommi 
mens :    et  Dominus  meus  in  causam 
meam. 

Judica     me     secimdum     iustitiam  meDomine. . . 

,  miseric  >rdinm 

tuam,  Domine  Deus  meus  :  et  non  su-     •  ■  • «' "»"  •"- 

siittenl  in  me 

pergaudeant  mihi.  immid  met 

Non  dicant  in  cordibus  suis,  Euge, 
euge,  animse  nostrae :  nee  dicant,  Devo-  Absuriuimua 
rabimus  eum. 

Erubescant  et  revereantur  simul  : 
qui  gratulantur  malis  meis. 

Induantm*  eonfusione  et  reverentia  :  p«iiore  et 
qui  maligna  loquuntur  super  me. 

Exultent  et  la?tentur  qui  volunt 
justitiam  meam  :  et  dicant  semper, 
Magnificetur  Dominus,  qui  voluit 
pacem  servi  ejus. 


masjrttt  loq.  .  .  . 
advenum  nie 


Et   lingua   mea    meditabitur  justi-  •■"'=' 
tiam  tuam  :  tota  die  laudem  tuam. 


Hc.iTcn  :  "  How  loii};,  O  Lord,  lioly  ami  true,  dost  Tliou  not 
judge  and  avenge  our  blood  on  them  that  dwell  on  the  earth  ?  " 
And  the  Cliurch  of  the  Redeemer  can  look  forward  as  her  Lord 
<lid,  with  faith  in  (ho  righteous  verdict  of  her  God  and  in  His 
avenging  hand:  looking,  for  the  destruction  not  of  foes,  but  of 
the  enmity  and  sin  of  foes:  looking  for  them  to  be  so  con- 
quered and  bronght  to  shame  th:.t  thov  may  he  clothed  with  th.- 


rebuke  and  dishonour  of  true  penitence,  and  afterwards  be 
among  the  number  of  those  that  sing,  "  Wessed  be  the  Lord, 
\Mio  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  sixty-ninth 
Psalm. 


THE  PSALMS. 


363 


Tlie  VII.  Day. 
Morning 

Prayer. 
Rom.  iii.  2?'. 
2  Thess.  ii.  8. 
Gen.  iii.  6. 


Cf.  Ps. 
Ixiii. 


Rom.  vii.  24. 

xi.  33. 
Isa.  i,  18. 


Ecc.'us.  xxiv.  29. 


Jonah  iv.  11. 
Zecli.  ii.  4. 
Deut.  xxxii.  11, 

12. 
Matt,  xxiii.  37. 


Rev.  xxii.  1. 


John  iv.  14. 
John  i.  4.  9.  viii. 

12.  xii.  3G. 
Rev.  xxi.  11.  23. 


2  ThesB.  ii.  3. 


2  TheSB.  i.  ?— 10. 
Rev.  xix.  11. 
XX.  15.  xxi.  27. 


THE  XXXVI  PSALM. 
Dixii  injitsfus. 

MY  heart  sliewetli  me  the  wieted- 
ness  of  the  ungodly  »  that  there 
is  no  fear  of  God  before  his  eyes. 

2  For  he  flattereth  himself  in  his 
ovra  sight  t  until  his  abominable  sin 
be  found  out. 

3  The  words  of  his  mouth  are  un- 
righteous, and  full  of  deceit  t  he  hath 
left  off  to  behave  himself  wisely,  and 
to  do  good. 

4  He  imagineth  mischief  upon  his 
bed,  and  hath  set  himself  in  no  good 
way  »  neither  doth  he  abhor  any  thing 
that  is  evil. 

5  Thy  mercy,  O  Lord,  reacheth 
unto  the  heavens  t  and  thy  faithful- 
ness unto  the  clouds. 

G  Thy  righteousness  standeth  like 
the  strong  mountains  t  thy  judgements 
are  like  the  great  deep. 

7  Thou,  Lord,  shalt  save  both  man 
and  beast ;  How  excellent  is  thy  mercy, 
O  God  %  and  the  children  of  men  shall 
put  their  trust  under  the  shadow  of 
thy  wings. 

8  They  shall  be  satisfied  with  the 
plenteousness  of  thy  house  »  and  thou 
shalt  give  them  drink  of  thv  plea- 
sures as  out  of  the  river. 

9  For  with  thee  is  the  well  of  life  i 
and  iu  thy  light  shall  we  see  light. 

10  O  continue  forth  thy  loving- 
kindness  unto  them  that  know  thee  « 
and  thy  righteousness  unto  them  that 
are  true  of  heart. 

11  O  let  not  the  foot  of  pride  come 
against  me  »  and  let  not  the  hand  of 
the  ungodly  cast  me  down. 

13  There  are  they  fallen,  all  that 
work  wickedness  t  they  are  cast  down, 
and  shall  not  be  able  to  stand. 


D 


PSALMTJS  XXX\. 
IXIT    iniustus    ut   deliunuat    in  M"""-  Mattins. 

^  Many  Martyrs, 

semetipso  :  non  est  timor  Dei  ante    ^^'^  Noct. 
oculos  ejus. 

Quoniam   dolose  egit  in  eonspectu 
ejus  :  ut  inveniatui'  iniquitas  ejus  ad  ■'■""">''  •"•i"'- 

*^   ^  X  o  tatem  siinm  el 

odium.  odi»m 

Verba  oris  ejus  iniquitas  et  dolus  : 
noluit  intelligere  ut  bene  ageret. 


Iniquitatem  meditatus  est  in  cubili 
sue :  astitit  omni  viae  non  bonis ;  mali- 
tiam  autem  non  odivit. 

Domine,  in  ccelo  misericordia  tua : 
eC  Veritas  tua  usque  ad  nubes. 

Justitia  tua  sicut  montes  Dei  :  ju- 
dicia  tua  abyssus  multa. 

Homines  et  jumenta  salvabis.  Do-  rau-osfacm 
mine  :     quemadmodum     multiplicasti 
misericordiam  tuam,  Deus. 

Filii  autem  hominum :   in  tcgmine  proieciwne 
alarum  tuarum  sperabunt. 

Inebriabuntur   ab   ubertate    domus 
tuse  :  et  torrente  voluptatis  tua)  j^ota-  voiuutaui 
bis  eos. 

Quoniam  apud  te  fons  vitae  :  et  in 
lumine  tuo  videbimus  lumen. 

Praetende  misericordiam  tuam  scien- 
tibus  te :  et  justitiam  tuam  his  qui 
recto  sunt  corde. 

Non  veniat  mihi  pes  superbise :  et 
manus  peccatoris  non  moveat  me. 

Ibi  ceciderunt  qui  operantur  iniqui-  """'<■•  q-i 
tatem :    expulsi   sunt,   nee   potuerunt 

stare. 


PSALM  XXXVI.' 

Tlio  first  four  verses  of  this  Psalm  set  forth  the  condition  of 
fallen  man ;  the  latter  verses  proclaim  the  mercy  of  God  in  the  dis- 
pensation of  grace  from  the  "  Fountain  "  of  our  Lord's  immacu- 
late human  nature  which  was  "opened  for  all  uncleanness." 

"  The  fear  of  God,"  that  fear  which  proceeds  from  love  and  not 
from  terror,  was  lost  by  the  Fall;  the  "  flattery"  of  himself  by 
the  smner  was  shown  by  the  attempt  to  veil  the  shame  which 


1  In  the  indictment  of  criminals,  a  form  of  words  is  used  which  is  taken 
from  the  first  verse  of  this  Psalm,  viz.  "not  having  the  fear  of  God  before 
his  e}es." 


came  with  the  knowledge  of  evil :  the  excuses  which  the  sinners 
made  to  God  were  unrighteous  and  full  of  deceit;  they  had  left 
oil"  to  behave  themselves  wisely,  and  tried  to  hide  tlieinselves 
from  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  sinner  is  immeasurable,  immoveable,  and  inex- 
haustible. Such  is  the  signification  underlying  the  first  half  of 
the  Psalin.  Then  we  praise  God  that  "  when  there  was  none  to 
help.  His  ann  brought  salvation"  [Isa. Ixiii.  5],  and  that  His  love 
gathered  sinners  to  Himself  "like  as  a  hen  gatliereth  her 
3  A  2 


364 


THE  PSALMS. 


Tlie  VII.  r>:i.v. 

J'A'enitif/ 
Prater, 


Rev.  xiv.  19 
Matt.  xiii.  30.  40. 


Malt.  V.  3.  6. 
vi.  33. 


1  I'el.  V.  7. 
I  John  iii.  22. 


Matt,  xii  .  43. 


1  uVe  XM.  19. 

Uev.  xiii.  10. 

xiv.  12. 


Eph.  iv.  31. 


James  V.  7. 


Uev.  x.\i.  27. 


jriti.  xxvii.  1. 

Aets  ill.  14. 
iv.  27. 


THE  XXXVII  PSALM. 
Noli  CEirmlari. 

FRET  not  thyself  because  of  the 
ungodly  «  neither  be  thou  cnAaous 
against  the  evildoers. 

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  t  dwell  in  the 
land,  and  verily  thou  shalt  be  fed. 

4  Delight  thou  in  the  Lord  t  and 
he  shall  give  thee  thy  heart's  desire. 

5  Commit  thy  way  unto  the  Lord, 
and  put  thy  trust  in  liim  %  and  he 
shall  bring  it  to  pass. 

6  He  shall  make  thy  righteousness 
as  clear  as  the  light  t  and  thy  jflst 
dealing  as  the  noon-day. 

7  Hold  thee  still  in  the  Lord,  and 
abide  patientlj-  upon  him  «  but  grieve 
not  thj'self  at  him  whose  way  doth 
prosper,  agamst  the  man  that  doeth 
after  evil  counsels. 

8  Leave  off  from  wrath,  and  let  go 
displeasure  s  fret  not  thyself,  else  shalt 
thou  be  moved  to  do  evil. 

9  AA'icked  doers  shall  be  rooted  out  « 
and  they  that  patiently  abide  the 
Lord,  those  shall  inherit  the  land. 

10  Yet  a  little  while,  and  the  un- 
godly shall  be  clean  gone  »  thou  shalt 
look  after  his  place,  and  he  shall  be 
away. 

11  But  the  meek-spirited  shall  pos- 
sess the  earth  :  and  shall  be  refreshed 
in  the  multitude  of  peace. 

12  The  ungodly  seeketh  counsel 
against  the  just  t  and  gnasheth  upon 
him  with  his  teeth. 

13  The  Lord  shall  laugh  him  to 
scorn  »  for  he  hath  seen  that  his  day 
is  cominjj. 


N 


PSALMUS  XXXVI. 
OLI  a;mulari  in  malignantibus  :  Mond.  Mattim. 
neque  zelavens  lacientes  iniqui-     t,e^ue  xmuiuiui 
tatem. 

Quoniam  tanquam  fcTnum  veloeiter 
arescent  :  et  quemadmodum  olera  her-  ai^ui . . .  cadem 
barum  cito  decident. 

Spera  in  Domino,  et  fac  bonitatem  : 
et  inhabita  terram,  et  pasceris  in  di- 
vitiis  ejus. 

Delectare  in  Domino  :  et  dabit  tibi 
petitiones  cordis  tui. 

Revela  Domino  viam  tuam  :  et  spera 
in  CO,  et  ipse  faciet.  in  eum 

Et   educet   quasi    lumen    justitiam  lanquam . .  sicu 
tuam,  et  judicium  tuum  tanquam  me- 
ridiem :  subditus  esto  Domino,  et  ora  ^^  ohsccra  eum  m 

amulatusjuerit 

eum.  ""^  4"^ 

Noli  ffimulari  in  eo  qui  prosperatur 
in   Ana   sua :   in  homine   faciente   in-  iniq^aiem 
justitias. 

Desine  ab  ira,  et  derelinque  furo- 
rem  :  noli  semulari  ut  maligneris.  n«  a^muims «/ 

ntquiter  fdciai 

Quoniam    qui   malignautur,   exter-  lequiter  agunt . . 

^  ^^  tj'ii  vera  expec- 

minabuntur :    sustinentes  autem    Do-     '""'  cominum 

ipsi  htereai/iite 

minum,  ijjsi  htereditabunt  terram.  fo^sidebutu 

Et  adhue  pusillum,  et  non  erit  pee- 
cator :  et  quares  locum  ejus,  et  non 
invenies. 

Mansueti  autem  haereditabunt  ter-  ,,a.ssidebuiii 
ram  :  et  delectabuntur  in  multitudinc 
pacis. 

Observabit  peccator  justum  :  et  stri-  jremebu 
debit  super  cum  dcntibus  suis. 

Dominus  autem  irridebit  eum  :  quo- 
niam prospieit  quod  veuiet  dies  ejus. 


cliicla-ns  under  her  wiugs,"  by  sending  His  Son  into  tbe  world 
to  stive  tliem.  To  thtit  Son  the  ninth  and  tenth  verses  turn, 
anticipating  His  own  proclamation  of  Himself  as  the  Fountain  of 
living  water,  the  Living  Bread  of  \Vhich  men  may  eat  and  be 
sati>tied,  the  Light  of  the  world  Which  enlightens  all  men  with 
its  beams. 

A  comparison  of  the  first  and  last  two  versos  with  the  texts 
referred  to  in  the  margin,  will  show  that  this  Psalm  also  pro- 
il;iiuis  the  wickedness  of  Antichrist  and  the  Lord's  final  victory 
over  him. 

PSALM  xxxvir. 

Christ  speaks  in  and  to  the  Church,  exhorting  it  not  to  be 
ovcrbuino  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  destruetiou,  and  the  wheat  gathered  into  the  garner 
of  God.  The  prevailing  theme  of  the  Psalm  is  that  of  patience, 
and  rest  in  tlie  Lord.  "  In  your  piitienee  possess  ye  your  souls  " 
was  the  Lord's  own  teaching  to  His  Church  respecting  the 
troublous  times  tliat  would  come  upon  it :  iind  twice  in  the  book 
of  the  Revelation  it  is  repeated,  "  Here  is  the  patience  and  faith 
of  the  saints."  In  like  manner  the  Apostles  had  often  written 
to  the  early  Church  in  the  same  strain,  as  if  much  faith  was 
requisite  to  enable  it  to  believe  that  in  quietness  and  in  confi- 
dence was  their  strength  : — "  Cast  not  away,  therefore,  your  con- 
fidence, which  hath  great  recompense  of  reward.  For  ye  have 
need  of  patience,  that  after  ye  have  done  the  will  of  God,  ye  might 
receive  tbe  promise.     For  yet  a  little  while,  and  He  that  sliiill 


THE  PSALMS. 


365 


al.  *'  ways.' 
Rev.  xxi.  7 


The  yil.  Day.       14  The   ungodly   have   drawn   out 
Frai/rr.        the  sword,  and  have  bent  their  bow  t 

Rev.  xii.  12.  ^^  ^^g^  down  the  poor  and  needy,  and 
to  slay  such  as  are  of  a  right  conver- 
sation. 

15  Their  sword  shall  go  through 
their  own  heart  t  and  their  bow  shall 
be  broken. 

Mark  X.  24.  16  A  Small  thing  that  the  right- 

eous hath  »  is  better  than  great  riches 
of  the  ungodly. 

17  For  the  arms  of  the  ungodly 
shall  be  broken  t  and  the  Lord  up- 
holdeth  the  righteous. 

18  The  Lord  knoweth  the  days  of 
the  godly  t  and  their  inheritance  shall 
endure  for  ever. 

19  They  shall  not  be  confounded  in 
the  perilous  time  t  and  in  the  days  of 
dearth  they  shall  have  enough. 

Rev.  Tii.  8.  20  As  for  the  ungodly,  they  shall 

perish,  and  the  enemies  of  the  Lord 
shall  consume  as  the  fat  of  lamljs  » 
yea,  even  as  the  smoke  shall  they  con- 
sume away. 

ProT,  xi.25.  21     The    ungodly    borroweth,    and 

payeth  not  again  t  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  t  and  maketh  his  way  accept- 
able to  himself. 

24  Though  he  fall,  he  shall  not  be 
cast  away  t  for  the  Lord  upholdeth 
him  with  his  hand. 

25  I  have  been  young,  and  now  am 
old  t  and  yet  saw  I  never  the  righteous 
forsaken,  nor  his  seed  begging  their 
bread. 

Eceies.  xi.  1.  26  The  righteous  is  ever  merciful, 

and  lendeth  t  and  his  seed  is  blessed. 

jai.iesiv.  ?,  8.  27  Flee  from  evil,  and  do  the  thing 

that  is  good  »  and  dwell  for  ever- 
more. 


Isa.  xl.  29— SI. 


llUiU.  vi.  25—3*. 


Gladium  evaginaverunt  peeeatores : 
intenderunt  arcum  suum,  if'nj.runi 

Ut  dejiciant  pauperem  et  inopem  : 
ut  trucident  rectos  corde. 

Gladius  eorum  intret  in  corda  ipso- 
rum  :  et  arcus  eorum  confrinn-atur.         c;:.icr,^iur 


Melius   est   modicum  justo  : 
divitias  peccatorum  multas. 


super 


Quoniam  brachia  peccatorum  con- 
terentur  :  eonfirmat  autem  justos  Do- 
minus. 

Novit    Dominus   dies   immaculate-  ■"" 
rum  :  et  hsereditas  eorum  in  seternum 
erit. 

Non  confundentur  in  tempore  malo  : 
et  in  diebus  famis  saturabuntur,  quia  quantum 
peeeatores  peribunt. 

Inimici  vero  Domini  mox  ut  honori-  "<»='  honnraii  n 

exnllnti  JutTijit 

ficati  fuerint  et  exaltati :    deficientes,     ^er.  ut 
quemadmodum  fumus  deficient. 


Mutuabitur  peccator,  et  non  sol  vet :  j/«/«n/«r. . .  et 
Justus  autem  miseretur  et  tribuet. 


Quia  benedicentes  ei  hoereditabunt  Quomam . . .  eum 
terram  :  maledicentes  autem  ei  dis-  ■""'"  disjiencai 
peribunt. 

Apud    Dominum   gressus    hominis  a  Domino . . . 
dirigentur:  et  viam  ejus  volet. 


Cum  ceciderit,  non  collidetur:  quia  cecMeut  Justus 

.  .  non  coiilurbtti)-. 

Dommus  supponit  manum  suam.  iur...jiin„,i 

inaiuini  ejus 

Junior  fui,  etenim  senui :  et  non 
vidi  justum  derelictum,  nee  semen  ejus 
quaerens  panem.  estns  i>aiiein 

Tota  die  miseretur  et  commodat : 
et  semen  illius  in  benedictione  erit. 

Declina  a  malo,  et  fac  bouum  :  et 
inhabita  in  sajculum  sa>culi. 


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  llis  hand,  and  that  the  powers  of  sin  would  not  prevail. 
They  saw  the  ungodly  in  great  power,  and  the  followers  of  tlie 
Righteous  One  every  where  cast  down  by  the  most  hitter  persecu- 
tion. But  they  were  bidden  not  to  fret  themselves  because  of  the 
power  of  Anticbrist,  for  that  he  would  soon  be  cut  down  as  the 
gras.s  by  the  sickle  of  God's  Angel :  "  The  devil  is  come  down  unto 


you,  having  great  wrath,  because  ho  knoweth  that  he  bath  but  a 
short  time.  And  when  the  dragon  saw  tbat  he  was  c;ist  into  the 
earth,  he  persecuted  the  woman  which  brought  forth  the  Man." 
[I!ev.  xii.  12,  13.]  They  were  bidden  thus  to  be  ever  taking  the 
strain  of  this  Psalm  (which  was  doubtless  often  sung  by  them  in 
Divine  Service)  as  the  guiding  principle  of  their  Christian  life. 
Let  not  the  seeming  prosperity  of  God's  enemies  make  you  con- 
trast your  own  condition  with  theirs  ;  rest  in  the  Lord  ;  watch 
what  the  end  will  be ;  assure  yourselves  in  your  faith,  and  believe 


3G6 


THE  PSALMS. 


The  YII.  D:iy. 
Evening 
Trayer. 


28  For  the  Lord  lovetli  the  tiling 


Acts  iii.  14. 
vii.  52. 


Rrv.  V.  10. 


that  is  right  »  he  forsaketh  not  his 
that  be  g'odlyj  but  they  are  preserved 
for  ever. 

isa.xxvi. 20,21.  29  The  unrighteous  shall'  be  pu- 
nished »  as  for  the  seed  of  the  ungodly, 
it  shall  be  rooted  out. 

R.v  V.  10.  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  judgement. 

33  The  law  of  his  God  is  in  his 
heart  «  and  his  goings  shall  not  slide. 

33  The  ungodly  seeth  the  right- 
eous «  and  seeketh  occasion  to  slay 
him. 

34  The  Lord  will  not  leave  him  in 
his  hand  i  nor  condemn  him  when  he 
is  judged. 

35  Hope  thou  in  the  Lord,  and  keep 
his  way,  and  he  shall  promote  thee 
that  thou  shalt  possess  the  land  » 
when  the  ungodly  shall  perish,  thou 
shalt  see  it. 

36  I  myself  have  seen  the  ungodly  in 
great  power  x  and  nourishing  like  a 
green  bay-tree. 

37  I  went  by,  and  lo,  he  was  gone  » 
I  sought  him,  but  his  place  covdd  no 
where  be  found. 

38  Keep  innocency,  and  take  heed 
unto  the  thing  that  is  right  t  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  right- 
eous comoth  of  the  Lord  t  who  is  also 
their  strength  in  the  time  of  trouble. 


D:.n.  ;v.  1-3—11. 


Is3.  xvii.  13,  H. 


EfL-lus.  vii.  36. 


Quia  Dominus  amat  judicium  et  non  ouotiimn 
derelinquet  sanctos  suos :  in  sternum 
conservabuntur. 


Injusti   punientur 
piorum  peribit. 


et    semen   ini-  injustiou/tm 


Justi  autem  hfereditabunt  terram :  '•"■"  herediinu 

iios^iaebunt 

ut  inhabitabunt  in  sceculum  saeculi 
super  eam. 

Os  justi  meditabitur  sapieutiam : 
ot  lingua  ejus  loquetur  judicium. 

Lex  Dei  ejus  in  corde  ipsius :  et 
non  supplautabuntur  gressus  ejus. 

Considerat  peccator  justum  :  et 
([UKrit  mortificare  cum.  ijeidm  cum 

Dominus  autem  non  derelinquet  eum 
in  manibus  ejus :  nee  damnabit  eum 
cum  judicabitur  illi. 

ExjDCcta  Dominum,  et  custodi  viam 
ejus;  et  exaltabit  te,  ut  ha;reditate 
cajnas   terram :    cum  perierint  pecca-  inimhucs 

....  cum  peiecnl 

tores,  videbis. 

Vidi  impium  superexaltatum :  et 
elevatum  sicut  cedros  Libani. 

Et  transivi,  et  ccce  non  erat :  quaj- 
sivi  eum,  et  non  est  inventus  locus 
ejus. 

Custodi  innocentiam,  et  vide  requi-  ,.,,(/„,,„, et 
tatem  :  quoniam  sunt  reliquiae  liomini 
paeifico. 

Injusti  autem  disperibunt  simul  : 
reliquiae  impiorum  interibunt.  ,:,.r!^ni 


Salus  autem  justorum  a  Domino : 
et  protector  eorum  est  in  tempore  tri- 
bulationis. 


tliat  Christ  and  the  riplit  must  prevail,  and  that  evil  shall  he  cast 
ilo\vn.    Abide  patiently  in  tlio  Lord,  and  lie  shall  bring  it  to  pass. 

And,  as  the  Aposlolie  teaching  of  the  suffering  Church  often 
reminded  them  that  liero  they  had  no  continuing  city,  but  that 
they  sought  one  to  eoino,  so  in  this  Psalm  there  are  repeated 
references  to  "the  hind"  and  "the  inheritance"  which  is  pre- 
pared for  those  who  "  tarry  the  Lord's  leisure,"  and  look  for  "  a 
house  not  made  with  hands,  eternal  in  the  heavens,"  tliough  this 
earthly  tabernacle  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  tliey  shall  inherit  the  earth,"  there  is  n 
prophecy  of  a  world  pnrillcd  from  sin  and  regenerated  by  fire  for 
tlie  future  habitation  of  the  redeemed,  as  it  was  once  regenerated 
by  water. 

j'.llhongh  tho  eLo-.cs    of  precious    comfort    which    this  Tsalin 


contains  may  thus  be  most  strongly  illustrated  hy  reference  to 
the  trials  of  tlie  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  into "  our  rest; 
and  there  is  still  need  for  the  faith  of  Christians  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  prosperity ;  that  truth,  peace,  and  love 
have  to  take  the  lower  place  in  the  world,  while  heresy,  war, 
and  hatred  have  the  upper  hand  :  that  the  good  are  cast  down, 
and  the  wicked  built  up.  Tlien  is  the  time  to  sing  this  I'salm 
with  a  new  fervour,  remembering  that  the  Son  of  Jlan  once  had 
not  where  to  lay  His  head,  but  now  reigns  King  of  kings  and 
T.nvd  of  lords;  that  His  little  ffock  was  once  persecuted  on  nil 


THE  PSALMS. 


867 


The  Vll.  n,y. 
Kvening 
Prayer. 


The  VI II  l),n 
Morninr; 

Frayer. 
Ash-Wed.  W<it 

tins. 
A  Penitential 

Psalm. 
Gen.  xlix.  23. 
Job  vi.  4. 

xvi.  13. 


Isa.  liii.  6. 


Isa.  i.  5,  6. 
Job  vii  4 — 6. 


Jeb  X.  I,  2. 


I.uke  xxiii.  49. 
Job  xvi.  20. 
Ileb.  ii.  16. 


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. 

THE  XXXVIII  PSALM. 
Domine,  ne  in  furore. 

PUT  me  not  to  rebuke,  O  Lord,  in 
thine  anger  «  neither  chasten  me 
in  thy  heavy  displeasure. 

2  For  thine  arrows  stick  fast  in 
me  %  and  thy  hand  presseth  me  sore. 

3  There  is  no  health  in  my  flesh, 
because  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  t  and  are  like  a  sore 
burden,  too  heavy  for  me  to  bear. 

5  My  wounds  stink,  and  are  cor- 
rupt t  through  my  foolishness. 

6  I  am  brought  into  so  great  trou- 
ble and  misery  «  that  I  go  mourning 
all  the  day  long. 

7  For  my  loins  are  filled  with  a 
sore  disease  «  and  there  is  no  whole 
part  in  my  body. 

8  I  am  feeble,  and  sore  smitten  «  I 
have  roared  for  the  very  disquietness 
of  my  heart. 

9  Lord,  thou  knowest  all  my  desire  » 
and  my  groaning  is  not  hid  from  thee. 

10  My  heart  panteth,  my  strength 
hath  failed  me  x  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  oS". 


Et  adjuvabit  eos  Dominus,  et  libe- 
rabit  eos:  et  eruet  eos  a  peccatoribus,  eripiet . . ei taivot 
et  salvabit  eos,  quia  speraverunt  in  eo. 


faciei  .  .  quo~ 
ntam  .     in  i'«u» 


D 


PSALMUS  XXXVII. 
OMINE,  ne  in  furore  tuo  arguas  Mond.  Matiins. 

'  o  Good  Fndaj', 


neque 


me :  neque  in  ii-a  tua  corripias  .^^^/l*  '*''" 

■mo  in  furore 

Quoniam  sagittae  tuae  infixte  sunt 
mihi :  et  confirmasti  super  me  manum 
tuam. 

Non  est  sanitas  in  carne  mea  a  facie  f*  '» 
irae  tuae  :  non  est  pax  ossibus  meis  a 
facie  peccatorum  meorum. 


Quoniam    iniquitates    mea;    super-  super, ,o,ue,i,ni 

^  .  caput 

gresssB   sunt   caput   meum  :    et   sicut 
onus  grave  gravatae  sunt  super  me. 

Putruerunt  et   corrupts   sunt  cica-  Cantmirveruntet 

^  ae  eiinnnertiiit 

trices  mcas :  a  facie  insipientiae  meae.        cicanices 
]\Iiser  factus  sum,  et  cm-vatus  sum  niserns  nfjticins 

SIfm  el  turbnlus 

usque  in  finem  :  tota  die  contristatus     »"'"  "^<j'":  '" 
ingrediebar. 

Quoniam  lumbi   mei  impleti   sunt  ""'^^"^^Jf ""'" 
illusionibus :    et    non   est   sanitas   in 
carne  mea. 

AiBictus   sum    et   humiliatus   sum  incmhaiui  sum 

et .  .  .  usque 

nimis  :  n^ofiebam  a  sremitu  cordis  mei.     guague  ru^ie- 

'-'  ^  bam 

Domine,  ante   te  omne  dcsiderium  Eia.nte 
meum :  et  gemitus  meus  a  te  non  est 
absconditus. 

Cor  meum   conturbatum  est,  dere-  <:°"*-  ^^' '" '"'  '■' 

deseruil  me  fuT' 

liquit  me  virtus  mea  :  et  lumen  oculo-     ''''"'°  '"*" 
rum  meorum  et  ipsum  non  est  mecu'm. 
Amici  mei  et  proximi  mei :  adver- 
sum  me  appropinquavemnt,  et  stete-  adiiropiaverunt 
runt. 


fides,  yet  now  extends  tlirough  all  kingdoms  of  tlie  world.   "  Tliey 
th.tt  patiently  abide  the  Lord,  those  shall  inherit  the  land." 

PSALM  XXXVIII. 

Lest  we  should  fear  to  consider  these  words  of  deep  penitence 
as  those  of  our  Lord,  the  eleventh,  thirteenth,  and  fourteenth 
verses  are  specially  pointed  towards  the  circumstances  which 
attended  His  last  hours,  when  "all  the  disciples  forsook  Him  and 
fled,"  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  brouo-ht  aa 
a  lamb  to  the  slaughter,  and  as  a  slieep  before  her  shearers  is 
dumb,  so  He  openeth  not  His  mouth."  "  Then  Herod  ques- 
tioned with  Him  in  many  words,  but  He  answered  nothin"-." 
"And  when  He  was  accused  of  the  chief  priests  and  elders,  He 
answered  nothiu;?."  The  Psalm  throughout  may  be  profitably 
compared  with  Isaiah  liii.  aud  Job  xvi.  and  svii.;  where  in  one 


case  we  see  the  most  distinct  prophecy  of  our  Lord's  vicarial  work 
of  penitential  suffering,  and  in  the  otlier  a  personal  type  of  Him 
in  His  affliction.  "  Ye  have  heard  of  the  patience  of  Job,  and  have 
seen  the  end  of  the  Lord."  [James  v.  11.] 

It  is  not  unlikely  that  %vlien  David  wrote  this  Psalm  he  was 
suflering  some  bodily  affliction  such  as  Job  had  suflered,  and  tbiit 
all  from  the  third  to  the  seventh  verse  had  a  literal  meaning  when 
uttered  by  him.  AHien  these  verses  are  taken  of  our  Lord,  tliey 
must  be  taken  of  tlie  torture  which  His  holy  Body  underwent 
from  the  agony  of  the  wounds  caused  by  the  nails  in  His  hands 
aud  feet,  and  the  spear  thrust  into  His  side,  and  the  racking  pain 
of  hanging  from  the  Cross.  Our  Lord  speaks  them  also,  mysti- 
cally, of  His  mystical  Body,  of  wliich  He  was  bearing  the  sins; 
sins,  the  ellccts  of  which  upon  human  nature  are  described  in  the 
words  of  the  prophet,  "  The  whole  head  is  sick,  and  the  whole  heart 
faint.  From  the  solo  of  the  foot  even  unto  the  head  there  is  no 
soundness  in  it,  but  wounds,  aud  bruises,  and  putrifyiug  sores; 


868 


niE  PSALMS. 


The  VIII.  nay 
Mo  mi  tig 
Prayer. 


Isa.  liii.  7. 
Luke  xxiii.  9. 


Matt.  xxvi.  C3. 

xxvii.  12. 
I  Pet.  ii.  22. 


Dan    *i.  5, 


Huria)  of  tlie 


\-l  They  also  tliat  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. 

1-3  As  for  me,  I  was  like  a  deaf 
man,  and  heard  not  t  and  as  one  that 
is  dumb,  who  doth  not  open  his  mouth. 

14  I  became  even  as  a  man  that 
heareth  not  t  and  in  whose  mouth  are 
no  reproofs. 

15  For  in  thee,  O  Lord,  have  I  put 
my  trust  J  thou  shalt  answer  for  me, 
O  Lord  my  God. 

16  1  have  requii-ed  that  they,  even 
mine  enemies,  should  not  triumph 
over  me  »  for  when  my  foot  slipped, 
they  rejoiced  greatly  against  me. 

17  And  I,  truly,  am  set  in  the 
plague  X  and  my  heaviness  is  ever  in 
my  sight. 

18  For  I  will  confess  my  wicked- 
ness »  and  be  sony  for  my  sin. 

19  But  mine  enemies  live,  and  are 
mighty »  and  they  that  hate  me  wrong- 
fully 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  me  «  O  Lord 
God  of  my  salvation. 

THE  XXXIX  PSALM, 
B'lxi,  custodiam. 

I  SAID,    I   will  take  heed  to  my 
ways  J  that  I  offend  not  in  my 
tonoaie. 


Et  qui  juxta  me  erant  de  longe  stete-  Et  pn-xim  ■mi « 
runt :  et  vim  faciebant  qui  quoerebant 
animam  meam. 

Et  qui  inquirebant  mala  mihi  locuti 
sunt  vanitates  :  et  dolos  tota  die  medi- 
tabantur. 

Ego    autem   tanquam    surdus    non  re!ui 
audiebam  :  et  sicut  mutus  non  apericns  aper.ci 
OS  suum. 

Et  factus  sum  sicut  homo  non  au- 
diens :  et  non  habens  in  ore  suo  redar- 
gutiones. 

Quoniam  in  te,  Domine,  speravi :  tu 
exaudies  me,  Domine  Deus  mens. 

Quia  dixi,  Nequando  supergaudeant 
mihi  inimiei  mei :  et  dum  commoven- 
tur  pedes  mei,  super  me  magna  locuti 
sunt. 

Quoniam  ego  in  fiagella  paratus 
sum  :  et  dolor  mens  in  conspectu  meo 
semper. 

Quoniam  iniquitatem  meam  annun- 
tiabo  :  et  cogitabo  pro  peccato  meo. 

Inimiei  autem  mei  vivunt  et  con- 
firmati  sunt  super  me  :  et  multiplieati 
sunt  qui  odenmt  me  inique. 

Qui  retribuunt  mala  pro  bonis  de- 
trahebant  mihi :  quoniam  sequebar 
bonitatem. 

Ne  derelinquas  me  Domine  Deus 
meus  :  ne  discesseris  a  me. 

Intende  in  adjutorium  meum  :  Do- 
mine Deus  salutis  mea3. 


D 


PSALMUS  XXXVIII. 
IXI,  Custodiam  vias   meas  :    ut  Tuesd.  Matiim 
non  delinquam  in  lingua  mea. 


I 


lliuy  liave  not  been  closed,  neither  bound  up,  neither  mollified 
with  ointment."  [Isa.  i.  5,  6.]  The  words  of  the  fifth  verse  in 
the  Vulgate  seem  especially  to  connect  the  latter  words  of  the 
prophet  with  the  Psiilm,  for  they  seem  to  speak  of  wounds  partly 
healed,  hut  again  reopened,  such  wounds  as  the  mor.il  cicatrices 
of  human  nature  had  been  subjected  to  from  the  time  of  its  first 
deadly  wound  in  the  Fall. 

In  such  a  spiritual  sense,  also,  is  this  penitential  Psalm  to  be 
used  by  individual  Christians.  Remembering  how  hateful  all  sin 
is  in  the  sight  of  God,  how  it  has  marred  the  beauty  of  His 
handiwork,  and  how  totally  incurable  are  the  wounds  it  causes 
except  by  the  remedy  of  Christ's  Incirnation  and  sufierings,  none 
need  consider  the  esi)rtssion8  which  are  used  too  strong  for 
ordmary  penitents.  She  who  so  clearly  saw  her  sin  ever  before 
her  in  the  days  of  our  Lords  earthly  life,  and  who  laid  it  all 
upon  Him  as  she  bathed  His  feet  w:Hi  her  tears,  was  honoured  by 
ojr  Lord's  wonU,  '■  She  loved  much."     So  the  greater  the  love  of 


God,  the  greater  will  be  the  hatred  of  sin,  the  more  clear  will  be 
the  view  of  its  sinfulness,  the  more  freely  wiU  the  lips  confess  it. 
and  the  more  deeply  the  heart  be  sorry  for  it.  While,  therefore, 
this  Psalm  reveals  to  us  some  of  the  feelings  by  which  our  Re- 
deemer was  moved  when  He  bore  our  sins  in  His  own  Body  on 
the  tree,  it  furnishes  also  a  Divine  strain  of  penitence  which  His 
members  may  take  on  their  lips  from  age  to  age  as  following  His 
example. 

PSALM  XXXIX. 
When  our  Redeemer  said,  "  If  it  be  po>sible,  let  this  cup  pass 
from  Me,"  He  was  praying  in  the  spirit  and  almost  in  the  words 
of  David,  "  Take  Thy  plague  away  from  me  ;"  and  when  David 
sang,  "  When  Thou  with  rebukes  dost  chasten  man  for  sin.  Thou 
makest  his  beauty  to  consume  away,"  he  was  prophesying  of 
Him  "  Whose  visage  was  m.arred  more  than  any  man,"  and  Who 
when  we  should  .sec   Tl-m  should  "have  i:o  be.auty  in  Him  that 


THE  PSALMS. 


369 


Tlie  VIII.  Day. 

Morning 

Prayer. 
James  ui.  3 — 10. 


Jer.  XX.  9. 


Job  vi.  U. 


Job  xiv.  ,. 

xvi.  22. 
llccl.  i.  2. 


Isa.  liii.  7. 
John  xix.  10,  11. 


Luke  xiii.  42. 


Isa.  In.  U. 

liii.  1. 
Job  xiii.  28. 


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 ;  but  it  was  pain  and 
grief  to  me. 

4  My  heart  was  hot  wdthin  me,  and 
while  I  was  thus  musing  the  fire 
kindled  «  and  at  the  last  I  spake 
with  my  tongue. 

5  Lord,  let  me  know  mine  end,  and 
the  number  of  my  days  «  that  I  may 
be  certified  how  long  I  have  to  live. 

G  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  alto- 
gether vanity. 

7  For  man  walketh  in  a  vain 
shadow,  and  disquieteth  himself  in 
vain  »  he  heapeth  up  riches,  and  can- 
not tell  who  shall  gather  them. 

8  And  now.  Lord,  what  is  my 
hope  «  truly  my  hope  is  even  in 
thee. 

9  Deliver  me  from  all  mine  offences  « 
and  make  me  not  a  rebuke  unto  the 
foolish. 

10  I  became  dumb,  and  opened  not 
my  mouth  »  for  it  was  thy  doing. 

11  Take  thy  plague  away  from  me  t 
I  am  even  consumed  by  the  means  of 
thy  heavy  hand. 

12  When  thou  with  rebukes  dost 
chasten  man  for  sin,  thou  rnakest  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  Lordj  and 
with  thine  ears  consider  my  calling  » 
hold  not  thy  peace  at  my  tears. 


Posui  ori  meo  custodiam  :  cum  con-  cnnsuiu 
sisteret  peccator  adversum  me. 

Obmutui,  et  humiliatus  sum,  et 
silui  a  bonis  :  et  dolor  meus  renovatus 
est. 

Concaluit  cor  meum  intra  me :  et 
in  meditatione  mea  exardescet  ignis. 

Locutus  sum  in  lingua  mea  :  Notum 
fac  mdii,  Domine,  finem  meum ; 

Et  numerum  dierum  meorum,  quis 
est :  ut  sciam  quid  desit  mihi. 

Ecce    mensurabiles     posuisti     dies  Eccewtow 
meos  :    et    substantia    mea    tanquam 
nihilum  ante  te. 

Yeruntamen  imlversa  vanitas :  om- 
nis  homo  vivens. 

Veruntamen  in  imagine  pertransit  auanguam  in 

imagine  Dei 


homo  :  sed  et  frustra  conturbatur. 

Thesaurizat :  et  ignorat  cui  cong 
gabit  ea. 

Et  nunc  quie  est  expectatio  mea? 
nonne  Dominus?  et  substantia  mea 
apud  te  est. 

Ab  omnibus  iniquitatibus  meis  erue  eripe 
me :  opprobrium  insipienti  dedisti  me. 


Obmutui,  et  non  ajierui  os  meum, 
quoniam  tu  fecisti :  amove  a  me  plagas 
tuas. 

A  fortitudine  manus  tuas  ego  defeei : 
iu  increpationibus,  propter  iniquitatem, 
corripuisti  hominem. 

Et  tabescere  fecisti  sicut  araneam 
animam  ejus :  veruntamen  vane  con- 
turbatm-  omnis  homo. 


ambulet  home 
tamen  vane 
conturbabitur 


entm  manus 


universa  vnniloi 
omnis  homo 
vitena 


Exaudi  orationem  meam,  Domine, 
et  deprecationem  meam :  auribus  per- 
cipe  lachrymas  meas. 


we  should  desire  Him."  This  Psahn  may,  therefore,  he  reve- 
rently considered  as  the  words  of  Christ  speaking  for  His  mem- 
bers, and  declaring  in  His  own  person  the  sorrows  which  death 
had  wrought  and  would  continue  to  work  iu  the  world.  "  We 
see  Jesus,  Who  was  made  a  little  lower  than  the  angels  for  the 
Buffering  of  death,  cro\nied  with  glory  and  honour :  that  He  by 
the  grace  of  God  should  taste  death  for  every  man."  [Heb.  ii.9.] 
That  He  might  become  iu  all  things  like  unto  His  brethren,  He 
also  became  a  stranger  and  a  sojourner,  and  ended  His  pilgrimage 
by  tasting  death,  that  death  might  be  vanquished. 

In  this  Psalm,  especially  when  used  iu  the  Burial  Office,  we 
may  hear  Chi-ist  saying  to  all  those  who  desire  a  place  in  His  king. 
dom,  "  Can  ye  drink  of  the  cup  that  I  drink  of,  and  be  bap- 
tized with  the  baptism  that  I  am  baptized  with  ?  "  Through 
death  He  triumphed  over  death  and  entered  into  His  glorj-,  hr  i!';T 


made  perfect  through  suUcriug  :  aud  by  the  grave  and  gate  of 
death  His  people  must  pass  that  they  may  attain  a  joyful  resurrec- 
tion. Resignation,  prayer,  trust,  and  hope  are,  therefore,  the  four 
notes  of  the  chord  which  sounds  throughout  this  mournful  hymn. 
"  What  is  your  Hfe  ?  It  is  even  a  vapour,  that  appeareth  for  a 
little  time,  and  then  vanisheth  away."  [James  iv.  14.]  Yet, 
"  I  know  that  my  Redeemer  livetli,  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  God,  an  house  not  made  with  hands,  eternal 
in  the  he.avens  : "  and  we  may  therefore  say,  "  0  death,  where  is 
thy  sting  ?  0  grave,  where  is  thy  victory  ?  "  for  "  if  we  believe  that 
Jesus  died,  and  rose  again,  even  so  tliem  also  that  sleep  in  Jesus 
will  God  bring  with  Him."  Thus  the  Ught  of  the  glorious 
floBpel  has  transfigm'ed  the  mournful  words  of  the  Old  Testa- 


370 

Till' VIII.  Day 
Mornlng 

Prai/rr. 
Lev.  XXV.  ?3. 
Heb.  xi.  13. 

Job  I.  20.  21. 
Luke  xxii.  -43. 
Matt.  xxvi.  46. 


THE  PSALMS. 


Good  FriiL^f 
Mattiiii. 


John  xix.  30. 
Luke  xiii.  33. 


Lufee  x.\iii.  4fi. 


Luke  xxiii.  47. 


Rev.  xxii.  14. 


Rev.  IV.  S. 

Itojn.  xi.  33. 


II tb.  X.  5— r. 
Jolin  i.  14. 
Exod.  xxi.  fi. 
Eom    xii.  I. 
Isa.  1.  5. 

Heb.  X.  19,  20. 
xli.  24. 


John  iv.  34. 

V   30. 
Luktr  xxii.  42. 


14  Fur  I  am  a  stranger  witli  thee,  ' 
and  a  sojourner  «  as    all   my    fathers 
were. 

15  O  spare  me  a  little,  that  I  may 
recover  my  strength  t  before  I  go 
hence,  and  be  no  more  seen. 

THE  XL  PSALM. 
Expedans  expectavi. 

I  WAITED  patiently  for  the  Lord  t 
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  j  even  a  thanksgiving  unto 
our  God. 

4  Many  shall  see  it  and  fear  »  and 
shall  put  their  trust  in  the  Lord. 

5  Blessed  is  the  man  that  hath  set 
his  hope  in  the  Lord  »  and  turned  not 
unto  the  proud,  and  tc  such  as  go 
about  with  lies. 

6  O  Lord  my  God,  g-reat  are  the 
wondrous  works  which  thou  hast  done, 
like  as  be  also  thy  thoughts  which  are 
to  US-ward  i  and  yet  there  is  no  man 
that  ordereth  them  unto  thee. 

7  If  I  should  declare  them  and 
speak  of  them  x  they  should  be  more 
than  I  am  able  to  express. 

8  Sacrifice  and  meat-offering  thou 
wouldest  not  x  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 
wiU,  O  my.  God  x  I  am  content  to  do 
it ;  yea,  thy  law  is  within  my  heart. 


Ne  sileas,  quoniam  advena  ego  sum  "  7„','?"''"„'™^„ 
apud  te  :  et   peregrinus,  sieut   omnes    '■  P'*"'t' 
patres  mei. 

Remitte  mihi,  ut  refrigerer  prius- 
quam  abeam  :  et  amplius  non  ero. 


PSALMUS  XXXIX. 

EXSPECTANS  exspectavi  Domi-  Xuesd.  Matiins. 
....  Good  Friday, 

num  :  et  intcndit  mihi.  2iid  Noct. 

Mattins  of  the 
(*eparteJ, 
3rd  Noct. 

Et  exaudivit  preces  meas  :  et  eduxit  «'  respexn  me 

^  deprecuttonem 

me  de  laeu  miserijE,  et  de  lute  fsecis. 


deprecatit 
meam. 


Et  statuit  super  petram  pedes  meos  : 
et  direxit  gressus  meos. 

Et  immisit  in  os  meum  canticum 
novum  :  carmen  Deo  nostro.  hymnum  Deo 

Videbunt  multi  et  timebunt :  et 
sperabunt  in  Domino. 

Beatus  vir  cujus  est  nomen  Domini 
spes  ejus :  et  non  respexit  in  vanitates 
et  insanias  falsas. 

Multa  fecisti  tu,  Domine  Deus  mens, 
mirabilia  tua  :  et  cogitationibus  tuis 
non  est  qui  similis  sit  tibi. 


Annuntiavi  et  locutus  sum  :  mul- 
tiplicati  sunt  super  numerum. 

Sacrifieium  et  oblationem  noluisti : 
aures  autem  perfecisti  mihi.  corput  autem 

Holoeaustum    et    pro   peccato  non  K„iocau,ta  eiiam 

^     _  J  ^  _  pro  delicto 

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. 


ment  snint,  and  developed  out  of  them  a  new  meaning  to  those 
who  soriow  not  as  men  without  hope. 

PSALM  XL. 

Tlie  words  of  St.  Paul  in  tlie  Epistle  to  the  Hehrews,  and  the 
custom  of  the  Church  in  adopting  this  Psalm  for  Good  Friday, 
identify  it  as  a  hymn  of  Christ  :  and  with  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  personal  Sacrifice  of  atone- 
ment for  sin ;  and,  secondly,  as  the  Head  of  the  Mystical  Body 
which  He  is  pleased  to  associate  in  intimate  oneness  with  Him- 
iclf.     A  H...ly  lia-;t  Tliou  prepared  Jle  that  I  may  offer  it  as  the 


One  acceptable  Sacrifice :  a  Body  hast  Thou  prepared  Me  that 
the  mystery  of  my  Incarnation  may  be  continued  in  the  mystery 
of  My  Church'. 

As  a  Psalm  applicable  to  the  day  of  Christ's  Passion,  it  must 
be  considered  in  the  hght  of  a  solemn,  and  even  awful,  thanks- 
giving for  His  death  as  the  source  of  the  world's  new  life.     The 


'  "A  body  hast  Thou  prepared  me,"  is  quoted  hy  St.  Paul  from  the 
Septuagint,  uot  from  the  Hebrew.  It  will  be  observed  above  that  the 
ancient  Vulgate,  the  "  Vetus  Itala,"  quoted  in  the  margin,  has  the  same 
reading ;  while  the  more  modem  Vulgate  of  St.  Jerome's  later  revision  has 
a  reading  very  similar  to  that  of  the  English.  The  piercing  of  th-  cars  was 
a  sign  of  servitude.    See  Exod.  xxi.  6. 


THE  PSALMS. 


^71 


noVIil.Duv. 
Mornino 

Prayer. 
Jolin  xviii.  20. 
Acts  ii.  5. 
Luke  ii.  32. 

John  xvii.  12.  14. 


Epli.  ii.  11  —  18. 


Ps.  Ixx.  2. 


Ps.  Ixx    l. 


Ps.lxx.  6. 
Ilev.  xxii.  20. 


11  I  have  declared  thy  righteous- 
ness in  the  g-veat  congregation  t  lo,  I 
will  not  refrain  my  lijjs,  O  Lordj  and 
that  thou  knowest. 

12  1  have  not  hid  thy  righteousness 
within  my  heart  t  my  talk  hath  been 
of  thy  truth,  and  of  thy  salvation. 

13  1  have  not  kept  back  thy  loving 
mercy  and  truth  «  from  the  great 
congregation. 

14  "Withdraw  not  thou  thy  mercy 
from  mOj  0  Lord  t  let  thy  loving- 
kindness  and  thy  truth  alway  pre- 
serve me. 

15  For  innumerable  troubles  are 
come  about  me,  my  sins  have  taken 
such  hold  upon  me  that  I  am  not 
able  to  look  up  »  yea,  they  are  more 
in  number  than  the  hairs  of  my  head, 
and  my  heart  hath  failed  me. 

16  O  Lord,  let  it  be  thy  pleasure 
to  deliver  me  »  make  haste,  O  Lord, 
to  help  me. 

17  Let  them  be  ashamed,  and  con- 
founded 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  re- 
vrarded  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  t  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  re- 
deemer t  make  no  long  tarrying,  O 
my  God. 


Annuntiavi  justitiam  tuam  in  ec- 
clesia  magna :  ecce  labia  mea  non  pro- 
hibebo ;  Domine,  tu  scisti. 

Justitiam  tuam  non  abscondi  in 
corde  meo  :  veritatem  tuam  et  salu- 
tare  tuum  disi. 

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  semper  susceperunt 
me. 

Quoniam  circundedenint  me  mala 
quorum  non  est  numerus  :  comprehen- 
derunt  me  iniquitates  mece,  et  non 
potui  ut  viderem. 

Multiplicatse  sunt  super  capillos 
capitis  mei :  et  cor  meum  dereliquit  me. 

Complaceat  tibi,  Domine,  ut  eruas 
me  :  Domine,  ad  adjuvandum  me  re- 
sj)ice. 

Confundantur  et  revereantur  simul 
qui  quserunt  animam  meam  :  ut  aufe- 
rant  earn. 

Convertantur  retrorsum  et  reve- 
reantur :  qui  volunt  mihi  mala. 

Ferant  confestim  confusionem 
suam  :  qui  dicunt  mihi,  Euge,  euge. 

Exultent  et  Isetentur  super  te  omnes 
quaerentes  te  :  et  dicant  semper,  ]\Iag- 
nificetur  Dominus,  qui  diligunt  salutare 
tuum. 

Ego  autem  mendicus  sum  ct  pauper  : 
Dominus  sollicitus  est  mei. 

Adjutor  mens,  et  protector  mens  tu 
es  :  Deus  mens,  nt  tardaveris. 


li'iie  utttiUoii 


crhni 


Dii^rric'iriii'il  iuas 


ertptas 
inauxilium  mcum 


Avcrtfjvlur .  .  et 
truit'f-cani  qui 
eotjilaitt 


lietentury"'  tjufo- 
runt  le  hoiuiite 


C;,einis  ft 
funis  hti>>ft  m<-i 
ct  lifu-r.iior 


agony  and  the  darkness  are  past :  and,  even  from  the  Cross,  He 
Who  took  upon  Him  the  form  of  a  Servant  and  wore  the  badge 
of  the  bondage  of  shi,  can  behold  His  triumph  in  all  future  ages. 
"  He  shall  see  of  the  travail  of  His  soul,  and  shall  be  satisfied. 
By  His  knowledge  shall  My  Righteous  Servant  justify  many  : 
for  He  shall  bear  their  iniquities."  [Isa.  hii.  11.]  Thus  it  is  a 
song  of  Good  Friday  sorrows  sung  in  the  knowledge  that  Easter 
is  to  follow :  and  the  tone  of  it  is  like  those  pictures  of  the 
Crucifixion  in  which  our  Lord's  incarnate  Body  is  suspended  free 
upon  the  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  in- 
terpretations. (1)  Of  our  Lord's  waiting,  until  the  fulness  of  the 
time  should  come  when  that  blessed  work  of  Redemption  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  several  occa- 
sions that  His  hoar  was  not  yet  come.  (3)  Of  that  patience 
which  the  prophet  foresaw  when  he  declared  that  as  a  sheep 
before  her  shearers  is  dumb,  so  He  openeth  not  His  mouth,  and 
that  He  gave  His  back  to  the  smiters,  and  His  cheeks  to  them 
that  plucked  off  the  hair.  (4)  Of  Christ  speaking  in  the  name 
of  His  people  who  arc  waiting  the  Lord's  good  time  in  the  Church 
on  earth  and  in  the  Church  of  Paradise;  some  in  afflictions, — 
like  their  Master  and  Head, — many  full  of  ardent  longing  to  bo 
with  Him,  all  in  the  hope  of  that  blessedness  which  He  holds 
forth  in  the  Church  Triumphant.     "  I  waited  patiently  for  the 

Lord Make  no  long  tarrying,  0  my  God."     Wi:h  aversicle 

and  response  breathing  the  same  tone  the  Holy  Bible  ends  : 

'f'.  Surely  I  come  quickly  :  Amen. 

I^.  Even  so,  come.  Lord  Jesus. 

In  such  a  tone  the  suffering  Saviour  commended  His  soul  on 
the  first  Good  Friday,  saying,  "  Father,  into  Thy  hands  I  commend 
.3  B  2 


.■372 


THE  PSALMS. 


Matt.  xxvl.  •IS, 
49. 


THE  XLI  PSALM. 

Beatus  qui  tnielUgU. 
The VIII.  Day.  TQLESSED  is  he  that  considereth 
^Praijer.         -■-'  ^l^e  poor  and  needy  t  the  Lord 
1  Cor.  xi  20.        gj^,j|j  (igiiygj.  ijijjj  ij^  the  time  of  trouble. 

Luke  xxiii.  25.  2  The  Lord  preserve  him,  and  keep 
him  alive,  that  he  may  be  blessed 
upon  earth  j  and  deliver  not  thou  him 
into  the  ^vill  of  his  enemies. 

3  The  Lord  comfort  him  when  he 
lieth  sick  upon  his  bed  x  make  thou 
all  his  bed  in  his  sickness. 

Hos.  \\\.  i.  4   1  said.  Lord,  be   merciful   unto 

me  I  heal  my  soul,  for  I  have  sinned 
against  thee. 

5  ]\Iine  enemies  speak  evil  of  me  « 
"When  shall  he  die,  and  his  name 
perish  ? 

6  And  if  he  come  to  see  me,  he 
speaketh  vanity  j  and  his  heart  con- 
ceiveth  falsehood  within  himself,  and 
when  he  eometh  forth  he  telleth  it. 

7  All  mine  enemies  whisper  toge- 
ther against  me  »  even  agaiiist  me  do 
they  imagine  tliis  evU. 

Acts  i.  25.  8    Let   the   sentence   of    guiltiness 

proceed  against  him  «  and  now  that 

ai.  •■lieih."         he  dieth,  let  him  rise  uj)  no  more. 

John  xiii.  IS.  9    Yea,   even    mine    own   familiar 

friend,  whom  I  trusted  »  who  did  also 
eat  of  my  bread,  hath  laid  great  wait 
for  me. 

10  But  be  thou  merciful  unto  me, 

0  Lord  »  raise  thou  me  up  again,  and 

1  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. 


PSALMUS  XL. 

BEATUS  qui  intelligit  super  ege-  Tue»d.  Mattim. 
^  .  .  Mattinsof  the 

num  et  pauperem :  in  die  mala     departed, 

■^        ^  ^  3rd  Noct. 

liberabit  eum  Do  minus. 

Dominus  conservet  eum,  et  vivifieet 
eum,  et  beatum  faciat  eum  in  terra:  timundetin terra 

-  .  .  ...  antmnm  ejus  Gt 

et  non  tradat  eum  m  animam  inmii-    nun  tradat  eum 

.  iv  min'is  ini- 

corum  ejus.  mitiejus 

Dominus  opem  ferat  illi  super  lec- 
tum  doloris  ejus :  universum  stratum   , 
ejus  versasti  in  infirmitate  ejus. 

Ego  dixi,  Domine,  miserere  mei : 
Sana  a»imam  meam,  quia  peccavi  tibi. 

Inimici  mei  dixerunt  mala  mihi : 
Quando  morietur  et  peribit  nomen 
ejus? 

Et  si  ingrediebatur  ut  videret,  vana 
loquebatur  :  cor  ejus  congregavit  ini- cor  Mmm  ronjr» 

...  o       o  gaveruut 

quitatem  sibi. 

Egrediebatur   foras  :    et   loquebatur  loquebatur  simui 

.  Ill  unuiH  bUsur- 

m  idipsum.  rabant 

Adversum   me    susurrabant    omnes  j 

inimici  mei :  adversum  me  cogitabant 
mala  mihi. 

Verbum  iniquum  constituenmt  ad-  mandaverunt 
versum  me  :  nunquid  qui  dormit,  non 
adjiciet  ut  resurgat  ? 

Etenim   homo   pacis   mea;,   in    quo 
speravi,  qui  edebat  panes  meos :  mag-  ampiiaru 
nificavit  super  me  suj)j)lantationem. 

Tu  autem,  Domine,  miserere  mei,  et 
resuseita  me  :  et  retribuam  eis.  , 

In   hoc    cognovi   quoniam   voluisti  ; 

me  :  quoniam  non  gaudebit  inimicus 
mens  super  me. 

Me  autem  propter  innocentiam  sus- 
cepisti :  et  confirmasti  me  in  conspeetu 
tuo  in  Eeternum. 

Benedictus  Dominus  Deus  Israel : 
a  siEculo,  et  in  sseculum ;  Fiat,  fiat.        et  mjae  in 


t 


My  spirit :"  and  iu  sucli  a  tone  also  may  His  mystical  Body,  cor- 
porate and  in  its  several  members,  be  ever  patiently  waiting  for 
the  Lord,  and  working  in  humble  obedience  during  the  time  of 
waiting. 

PSALM  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 
which  book  is  marked  by  the  Doxology.  As  the  first  is  a  medi- 
tative hymn  on  the  blessedness  of  the  guileless  Man,  so  this  is  one 
upon  the  mystery  of  His  poverty  Who  became  poor  that  He 


might  make  many  rich.  Our  Lord  quoted  it  as  applying  to 
Himself  in  John  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  with  the  mysterious  words  of 
St.  Peter,  that  Judas  had  gone  "  to  his  own  ])lace." 

This  Psalm  is  to  be  viewed  in  two  aspects.  (1)  It  sets  forth 
the  blessedness  of  "  considering," — cr  meditating  upon  with 
understanding, — the  Person  of  the  Redeemer ;  an  aspect  which 
may  remind  us  of  St.  Paul's  expression  as  to  "  discerning "  or 
"  considering  "  the  Lord's  Body  in  the  Holy  Eucharist.     [1  Cor. 


I 


THE  PSALMS. 


a73 


The  VIII.  Day. 
J^vening 

Frailer. 
Joel  i.  20. 

John  xix.  28. 

iv.  14.  vii.  37. 
Uev.  xxii.  4.  17. 

20.  vii.  17. 

xxi.  4. 


Lament,  i.  16.  2. 


J«i  XXX.  le. 
John  xii.  27.  12. 


Luke  xix.  38.  47. 


at.  "so  dis- 
quieted." 
John  xii  28. 
2  Cor.  iv.  8. 


krark  XV.  34. 


Job  XXXV.  10 


THE  XLII  PSALM. 
Qtiemadmodum. 

LIKE    as    the    hart   desireth   the 
water-brooks    t    •      ^oiigeth    my 
soul  after  thee,  O  Goa. 

2  My  soul  is  athirst  for  God,  yea, 
even  for  the  living  God  t  when  shall  I 
come  to  appear  before  the  presence  of 
God? 

3  My  tears  have  been  my  meat 
day  and  night  »  while  they  daily  say 
unto  me,  Wliere  is  now  thy  God  ? 

4  Now  when  I  think  thereupon,  I 
pour  out  my  heart  by  my  self  «  for 
I  went  with  the  multitude,  and  brought 
them  forth  into  the  house  of  God ; 

5  In  the  voice  of  praise  and  thanks- 
giving »  among  such  as  keep  holy- 
day. 

6  Why  art  thou  so  full  of  heavi- 
ness, O  my  soul  «  and  why  art  thou 
disquieted  within  me  ? 

7  Put  thy  trust  in  God  t  for  I  will 
yet  give  him  thanks  for  the  help  of 
his  countenance. 

8  My  God,  my  soul  is  vexed  within 
me  »  therefore  will  I  remember  thee 
concerning  the  land  of  Jordan,  and 
the  little  hill  of  Hermon. 

9  One  deep  calleth  another,  because 
of  the  noise  of  the  water-pipes  «  all 
thy  waves  and  storms  are  gone  over 
me. 

10  The  Lord  hath  granted  his 
lovingkindness  in  the  day-time  j  and 
in  the  night-season  did  I  sing  of  him, 
and  made  my  prayer  unto  the  God  of 
my  life. 


a 


PSALMUS  XLI. 
UEMADMODUM  desiderat  cer-  J^^^^f^Jf,',';;;'- 
vus  ad  fontes  aquarum  :  ita  de-     J^j'^oct 
siderat  anima  mea  ad  te  Deus. 

Sitivit  anima  mea  ad  Deum  fontem  <"'  Deum  vu-um 
vivum  :   quando  veniam,  et  apparebo 
ante  faciem  Dei  ? 

Fuerunt  mihi  lachrymse  mese  pa- 
nes die  ae  noete :  dum  dieitur  mihi 
quotidie,  Ubi  est  Deus  tuus  ? 

Haec  recordatus    sum,    et   effudi  in 
me  animam  meam  :  quoniam  transibo  ir.grediv 
in  locum  taljernaculi  admirabilis,  usque 
ad  domum  Dei. 

In  voce  exultationis  et  eonfessionis  : 
sonus  epulantis. 

Quare  tristis  cs  anima  mea  ?  et 
quare  conturbas  me  ? 

Spera  in  Deo,  quoniam  adhuc  con-  y«"""'»'  eotijue- 
fitebor   illi  :    saliitare    vultus    mei   et 
Deus  mens. 

Ad   meipsum    anima   mea    contur-  ••'  meipsn . . .  tur- 
bata   est :    propterea   memor   ero   tui  'ui  oomine 
de    terra    Jordanis,    et    Ilermonii    a 
monte  modico. 

Abyssus  abyssum  invocat  :  in  voce 
cataractarum  tuarum. 

Omnia  excelsa  tua  et  fluctus  tui : 
super  me  transierunt. 

In  die  mandavit  Dominus  miseri- 
cordiam    suam :    et    nocte    canticum  nocte  decianmt 
ejus. 

Apud  me  oratio  Deo  vitse  meaj : 
dicam  Deo,  Susceptor  meus  es  : 


xi.  29.]  As  "  many  are  weak  ami  sickly,  and  many  sleep " 
[Ibid.]  tlirough  not  considering  the  Poor  and  Needy,  so  will 
the  Lord  deliver  from  trouble,  preserve  alive,  strengthen  and 
comfort  those  who  there  do  discern  Him.  (2)  The  second  aspect 
under  which  the  Psalm  is  to  he  viewed  shows  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  the  One  Sinner  in  the  place  of  all  sinners. 

It  will  have  been  observed  that  all  the  forty-one  Psalms  which 
compose  the  first  hook  point  unsweivingly  to  our  Blessed  Lord. 
They  were  a  gift  to  the  Church  of  Israel,  that  its  faith  might 
look  forward  in  hope :  they  arc  a  gift  to  the  Christian  Church, 
that  her  faith  may  be  intelligently  fi.\ed  upon  her  Kcdeemer,  and 
behold  throughout  the  written  word — "  in  the  volume  of  the 
book" — the  story  of  the  personal  WORD'S  Incarnation  and 
redeeming  work. 


THE  SECOND  BOOK. 

PSALM  XLIL 

The  Second  Book  of  the  Psalms  opens  with  one  in  which 
Christ  is  again  heard  speaking.  He  speaks  in  His  own  Person 
as  longing  for  the  time  of  ascending  to  His  Father,  in  the  person 
of  His  mystical  Body  as  longing  for  the  time  when  her  earthly 
pilgrimage  will  he  ended,  and  her  militant  humiliation  trans- 
figured into  triumphant  glory.  It  was  formerly  used  in  the 
Buriid  Office  of  the  Church  of  England  [see  p.  295]  :  and  has  a 
place  ill  the  Primitive  Liturgy  of  St.  Mark,  both  applications  of  it 
expressing  the  earnest  longiug  of  the  Church  and  the  devout  soul 
for  the  Divine  Presence  :  "  My  soul  is  athirst  for  God  in  His 
Eucharistic  Mystery :  My  soul  is  athirst  for  Him  in  the  rest  of 
Paradise." 

In  their  fulness  the  aspirations  of  this  Psalm  can  only  be 
assigned  to  Christ  Himself.     Job  typically  anticipated  the  suf- 


S74 

The  VIII.  Day. 

Evening 

Praifti'. 
Job  X.  I,  ■!■ 


Job  XXX.  17- 


loh  ii.  9.  xix   X. 
Luke  xxiii-  35. 
Matt,  xivii.  iZ. 


THE  PSALMS. 


Job  XI  «^ 


Isa. ll.  1. 
John  i.  4. 
xiv.  (!. 
Rev.  xxi.  2:1. 


Rev.  V.  6. 
vii.  13—17 


111  will  say  unto  tlie  God  of  my 
strength,  Vfhj  hast  thou  forgotten 
me  »  why  go  I  thus  heavily,  while  the 
enemy  oppresseth  me  ? 

13  I\Iy  bones  are  smitten  asunder 
as  with  a  sword  j  while  miae  enemies 
that  trouble  me  cast  me  in  the  teeth ; 

13  Namely,  while  they  say  daily 
unto  me  »  Where  is  now  thy  God  ? 

14  Why  art  thou  so  vexed,  O  my 
soul  %  and  why  art  thou  so  disquieted 
within  me  ? 

15  0  put  thy  trust  in  God  i  for  I 
will  yet  thank  him,  which  is  the  help 
of  my  coimtenanee,  and  my  God. 

THE  XLIII  PSALM. 
Judica  me,  Deus. 

GIVE  sentence  with  me,  O  God, 
and  defend  my  cause  against  the 
ungodly  people  »  O  deliver  me  from 
the  deceitful  and  wicked  man. 

3  For  thou  art  the  God  of  my 
strength,  why  hast  thou  put  me  from 
thee  i  and  why  go  I  so  hea\'ily,  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  t  and  upon  the  harp  will 
I  give  thanks  unto  thee,  O  God,  my 
God. 


Quare  oblitus  es  mei?   quare  con-  eiq'"ireintr(!pp% 

*  ^     ^  I'stt  et  qwirt 

tristatus  incedo,  dum  affligit  me  ini-     '"»'"  >"<■"'" 
micus  ? 


Dum  confrlnguntur  ossa  mea,  ex-  omnia  ossa 
probraverunt  mihi :   qui  tribulaut  me  qui  tribubni  mo 

,     .       .     .  ,  d'ltn  dicifur 

immici  mei.  miiu 

Dum  dicunt  mihi  per  singulos  dies : 

Ubi  est  Deus  tuns  ? 

Quare   tristis   es   anima    mea?    et 

quare  conturbas  me  ? 

Spera  in  Deo,  quoniam  adhue  con-  i;»o.,.nra  coi,/!ie- 
fitebor   illi :    salutare   vultus   mei,    et 
Deus  mens. 


PSALMUS  XLII. 

JUDICA  me,  Deus,  et  discerne  eau-  Tuesaav  Lamii 
■■  '  Corp.  Chr. 

sam  meam  de  gente  non  sancta :     '■''^  N"ct. 

ab  homine  iniquo  et  doloso  erne  me.       er.>e 


Quia   tu   es   Deus   fortitudo   mea  :  Deus  r;it»t  i* 
quare   me   repulisti,   et   quare    tristis 
incedo,  dum  affligit  me  inimicus  ? 

Emitte  lucem  tuam  et  veritatem 
tuam  :  ipsa  me  deduxerunt  et  ad- 
duxerunt  in  montem  sanctum  tuum, 
et  in  tabernacula  tua. 

Et  introibo  ad  altare  Dei :  ad  Deum 
qui  Isetificat  juventutem  meam. 


forings  of  the  lioly  One  to  a  certain  exteut,  so  that  lie  could  say, 
"  And  now  my  soul  is  poured  out  upon  me,  the  days  of  affliction 
have  taken  hold  upon  me,"  but  it  was  to  the  soul  of  the  "  Man  of 
sorrows"  alone  that  the  wliolo  force  of  such  words  as  those  of 
this  J'salm  could  belong:  of  Hii,>  only  that  it  could  be  said  one 
abyss  proclaimed  to  another  that  all  the  waves  and  storms  of 
Divine  anger  with  sin  had  overwhelmed  Him.  We  may,  there- 
fore, see  in  the  toiichinf;  expressions  of  this  beautiful  hymn  the 
highest  and  most  perfect  form  of  resignation  to  the  will  of  God 
under  the  most  extreme  depression  of  sorrow  and  suffering : 
words  which  open  out  to  us  the  mind  of  Christ,  showing  how 
the  truly  faithful  soul  will  trust  in  tiod  as  a  loving  Father,  and 
long  for  His  presence,  even  when  Ixiwing  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  had  especial  force  in  the  Divine  Service  of  the  early  Church, 
when  persecutions  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  peace 
of  Paradise  belong  to  such  times  rather  than  to  those  of  uu- 
troublctl  ages:  and  when  the  Antichristian  persecutions  of  the 
latter  days  have  come  upon  the  Church,  the  meaning  of  this  hymn 
will  again  he  felt  iu  its  fulness  as  it  niiiy  have  been  felt  hy  those 


wit)  bad  to  endure  the  Antichrists  of  the  first  age.  Yet  the 
spirit  of  the  Psalm  enters  into  all  longings  for  the  Presence  of 
Christ :  and  those  who  fully  realize  the  work  of  sin  will  be  able 
to  enter  into  it  to  a  great  extent  in  connexion  with  the  blessed- 
ness of  that  Presence  in  the  Eucharistic  Mystery. 

PSALM  XLIIL 

This  is  plainly  a  continuation  of  the  preceding  Psalm,  (though 
not  a  portion  of  it,)  the  ideas  of  it  being  exactly  analogous,  and 
the  burden,  from  which  the  whole  derives  so  mournful  and  passion- 
like a  character,  repeated ;  yet  a  distinctive  character  is  also  given 
to  this  concluding  portion  of  the  threefold  hymn,  which  makes 
it  a  song  anticipative  of  Resurrection  joy.  As  the  words  of  Christ 
are,  "  Thou  wilt  not  leave  My  soul  in  hell  ....  Thou  wilt  show 
Me  the  path  of  life ;"  so  they  are, "  Send  out  Thy  light  ....  bring 
Me  unto  Thy  holy  hill."  And  while  we  hear  Christ  longing  for 
the  light  of  the  Resurrection,  and  the  Altar  where  the  Lamb,  as 
it  had  been  slain,  was  to  take  His  kingdom  to  Himself,  so  we  also 
hear  the  voice  of  His  Church  asking  God  to  send  forth  to  her  the 
Light  of  the  world,  in  the  Person  of  Christ,  to  Ie:id  her  through 
this  life  to  glory  everlasting,  and  by  the  earthly  to  the  heavenly 
Altar.  The  third  verse  looks  plainly  to  Him  Who  is  the  Way, 
the  Truth,  the  Life,  and   the  Light  of  the  City  of  God ;  and 


THE  PSALMS. 


37j 


Tl.eVHI.Dny.       5  Why  art   thou  so  heavy,  O  my 
IVai/cfr.         soul  »  and  why  art  thou  so  disquieted 
within  me  ? 

6  O  put  thy  trust  in  God  ♦  lor  I 
will  yet  give  him  thanks,  which  is 
the  help  of  my  countenance,  and  my 
God. 

THE  XLIV  PSALM. 
Deus,  auribus. 
Tiiu  IX.  I):i_v.    "Ylt7"E  have  heard  with  our  ears,  O 
I'l-aijir.  '  '      God,  our  fathers  have  told  us  t 

Liiaiin.  what  thou  hast  done  in  their  time  of 

old; 

Deut.  vii.  I.  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. 

Deut.  viii.  17,  IS.  3  For  they  gat  not  the  land  in  pos- 
session through  their  own  sword  j 
neither  was  it  their  own  arm  that 
helped  them ; 

Exod.xxxiii.  H.       4,  But   thy  right   hand,  and   thine 

Isa.  Ixiii.  9.  J         G  J 

Deut.  iv.  37.  arm,  and  the  light  of  thy  counte- 
nance «  because  thou  hadst  a  favour 
unto  them. 

5  Thou  art  my  King,  O  God  t  send 
help  unto  Jacob. 

Deut.  xxxiii.  17.       6  Through  thee  will  we  overthrow 

I-ia.  Ixiii.  3.  ... 

Bev.  xix.  15.  our  enemies  t  and  in  thy  Name  will 
we  tread  them  under  that  rise  up 
against  us. 

7  For  I  will  not  trust  in  my  Ijow  » 
it  is  not  my  sword  that  shall  help  me ; 

8  But  it  is  thou  that  savest  us  from 
our  enemies  t  and  puttest  them  to  con- 
fusion that  hate  us. 

9  We  make  our  boast  of  God  all 
day  long  t  and  will  praise  thy  Name 
for  ever. 

10  But  now  thou  art  far  off,  and 
puttest  us  to  confusion  »  and  goest 
not  forth  with  our  armies. 

2  Cor.  iv.  7— 11.  11  Thou  makest  us  to  turn  our 
backs  upon  our  enemies  «  so  that 
they  which  bate  us  spoil  our  goods. 


Confitebor  tibi  in  cithara,  Deus,  Deus 
mens  :  quare  tristis  es  anima  mea,  et 
quare  conturbas  me  ? 

Spera  in  Deo,  quoniam  adhuc  con-  9""»"""  nnfiie 
fitebor   illi  :    salutare    vultus   mei   et 
Deus  mens. 


PSALMUS  XLIII. 

DEUS,  auribus  nostris  audivimus  :  xuesd.  M.iitms. 
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  ;ravs„/.«un< 
terram :   et  braehium  eorum  non   sal-  mivnut 
vavit  eos : 

Sed  dextera  tua,  et  braehium  tuum, 
et  illuminatio  vultus  tui:  quoniam  com- 
placuisti  in  eis. 

Tu  es  ipse  Rex  mens  et  Deus  mens : 
qui  mandas  salutes  Jacob. 

In  te  inimicos  nostros  ventilabimus  , (,7, ,,„,„»,/„ 

cornu  :    et  in  nomine  tuo  spernemus 
insurgentes  in  nobis. 

Non  enim  in  arcu  meo  sperabo  :  et 
gladius  mens  non  salvabit  me. 

Salvasti  enim  nos  do  affligentibus 
nos  :  et  odientes  nos  confudisti. 

In  Deo  laudabimur  tota  die :  et  in 
nomine  tuo  confitebimur  in  sajculum. 

Nunc  autem  repulisti  et  confudisti 
nos  :  et  non  egredieris,  Deus,  in  \drtu- 
tibus  nostris. 

Avertisti   nos   retrorsum   post   ini-  pro,  inimicu 
micos   nostros  :    et    qui    oderunt   nos 
diripiebant  sibi. 


the  fourth  verse  as  plainly  to  the  Eueharistic  tbanksgiviug  of  the 
Christian  dispensation. 

PSALM  XLIY. 

For  periods  of  gro.it  trouble,  snch  as  the  time  when  the 
Philistines  came  up  with  their  champion  against  the  army  of 
Saul,  or  when  Sennacherib  against  Hezekiah,  or  when  the  nation 
was  lirohnn  to  pincps  liy  the  tyranny  of  Antiochus  E]ii]ihanes,  this 


Psalm  was  penned  as  a  national  pleading  with  God  for  His  own 
people  in  their  affliction  ;  and,  so  prophesying,  the  writer  uncon- 
sciously gave  words  to  the  future  Church,  which  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  with  God,  as  if  it  were  to  be  said  to 
Him,  Wliy  hast  Thou  done  this  ?  It  is,  on  tl>e  contrary,  a  decla- 
ration of  perfect  trust  in  Him,  like  tliat  uttered  by  Job  when  bn 


376 


THE  PSALMS. 


The  IX.  Day.        12  Thou  leltest  US  be  eaten  up  lite 

^°Pra7,-r.        sheep  «  and  hast  scattered  us  among 

Mat.,  xxiv.  9.      ^Yie  heathen. 

isa.  lii.  3.  13   Thou    sellest     thy    people    for 

nought  J  and  takest  no  money  for 
them. 

14  Thou  makest  us  to  be  rebuked 
of  our  neighbours  «  to  be  laughed  to 
scorn,  and  had  in  derision  of  them 
that  are  round  about  us. 

joh  xvii.  6.  15  Thou  makest  us  to  be  a  by- word 

among  the  heathen  t  and  that  the  peo- 
ple shake  their  heads  at  us. 

16  My  confusion  is  daily  before  me  t 
and  the  shame  of  my  face  hath  covered 
me; 

Isa.  xxxvi.  15.20.  17  For  the  voice  of  the  slanderer 
and  blasphemer  »  for  the  enemy  and 
avenger. 

2  Cor.  iv.  16.  18  And   though  all    this  be  come 

upon  uSj  yet  do  we  not  foi-get  thee  » 
nor  behave  ourselves  frowardly  in  thy 
covenant. 

19  Our  heart  is  not  turned  back  x 
neither  our  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. 

Isa.  xxxviii  17—  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  ? 


Ram.  viii.  ."IG. 
Rev.  xii.  11. 


Rev.  vi  9. 


Rev.  vi.  10. 
Litany. 


25  For  our  soul  is  brought  low, 
even  unto  the  dust  t  our  belly 
cleaveth  unto  the  ground. 

26  Arise,  and  help  us  :  and  deliver 
us  for  thy  mercy's  sake. 


Dedisti  nos  tanquam  oves  escarum : 
et  in  gentibus  dispersisti  nos. 

Yendidisti  populum  tuum  sine  pre- 
tio ;  et  non  fuit  multitudo  in  commu- 
tationibus  coram. 

Posuisti  nos  opprobrium  vieinis  nos- 
tris  :    subsannationem  et  derisum  his  derimet 
qui  in  circuitu  nostro  sunt. 


Uitiplu 


Posuisti  nos  in  similitudinem  Genti- 
bus :  commotionem  capitis  in  populis.   in  yiMbui 

Tota  die  verecundia  mea  contra  me 
est :  et  confusio  faciei  mese  cooperuit  f""'"  ">«  operuu 
me. 

A  voce  exprobantis  et  obloquentis  : 
a  facie  inimici  et  persequentis. 

Haec  omnia  venerunt  super  nos,  nee 
obliti  sumus  te  :  et  inique  non  egimus 
in  testamento  tuo. 

Et  non  recessit  retro  cor  nostrum  : 
et  declinasti  semitas  nostras  a  via  tua. 

Quoniam    himiiliasti    nos    in    loco 
afflictionis  :    et   cooperuit    nos  umbra  opermi 
mortis. 

Si  obliti  sumus  nomen  Dei  nostri : 
et  si  expandimus  manus  nostras  ad 
deum  alienum. 

Nonne  Deus  requiret  ista  ?  ipse  enim 
novit  abscondita  cordis.  occulta 

Quoniam    propter   te    mortificamur  morie  ajidmar 
tota   die :   aestimati   sumus  sicut  oves 
occisionis. 

Exsurge,  quare  obdormis  Domine  ? 
exsurge,  et  ne  repellas  in  finem.  u,que  m  fin. 

Quare  faciem  tuam  avertis :  obli- 
visceris  inopia3  nosti'te  et  tribulationis 
nostras  ? 

Quoniam  humiliata  est  in  pulvere 
anima   nostra:    conalutinatus   est   in  o<f*Mi( in 
terra  venter  noster. 

Exsurge  Domine,  adjuva  nos  :  et 
redime  nos  propter  nomen  tuum.  "  ''*"■" 


said, "  Though  He  slay  mc,  yet  will  I  trust  in  Him."  Thus,  tal;cn 
iu  its  true  sense,  it  may  recall  to  mind  our  Lord's  words  re-speeting 
the  time  when  the  last  troubles  would  come  upon  .Jerusalem  ;  and 
those  still  greater  trouhles,  of  which  these  were  a  type,  upon  the 
City  of  God  in  the  end  of  the  world :  "  In  your  patience  possess 
ye  your  souls." 

Thus  the  tone  of  the  Psalm  is,  "  The  Lord  lias  brought  all 
this  woe  upon  us;   yet  though  He  sufl'ir  much  more  than  this  to 


come  upon  us,  our  steps  shall  not  go  out  of  His  way :  we  will 
trust  still  in  His  mercy,  and  call  on  Him  to  show  it  in  His 
good  time.'*  And  the  actual  experience  of  such  persecution  in 
the  early  Church,  drew  out  from  St.  Paul  an  application  of  this 
tone  when  he  wrote,  "  Who  shall  separate  us  from  the  love  of 
Christ  ?  shall  tribulation,  or  distress,  or  persecution,  or  famine, 
or  nakedness,  or  peril,  or  sword  ?  As  it  is  wTittcn,  For  Thy  sake 
we  arc  killed  all  the  day  long  ;  we  are  accounted  as  sheep  for  tho 


IHE  PSALMS. 


377 


Tl.o  IX.  Day. 

Morning 
Prayer. 

Christmas  Mat- 
tins. 

Ileb.  i.  8,  n. 

Hev.  xix.  n— 16. 


Cf.  Luke  i.  28,  in 
the  Greek, 


RcT.  xix.  11— IC. 
Ua.  ix.  C. 


Heb.  iv.  12. 
Itev.  i.  16.  ii.  12. 


M' 


ll'f:.  i.  8. 


//.•«.  i.  9. 
Jolin  iii.  34. 
Luke  iv.  IG.  10. 
Isa.  1x1.  I,  2. 


John  xix.  .in. 
Luke  xxiii.  bij. 

xxiv.  I. 
Isa.  Ixiii.  1,  2. 


THE  XLV  PSALM. 

Emctavit  cor  meiim. 

Y  heart   is   inditing  of  a  good 
matter  t  I  speak  of  the  things 
which  I  have  made  unto  the  King. 

%  My  tongue  is  the  pen  «  of  a  ready 
writer. 

3  Thou  art  fairer  than  the  eliildren 
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  reno^Ti. 

5  Good  luck  have  thou  with  thine 
honour  t  ride  on,  because  of  the  word 
of  truth,  of  meekness,  and  righteous- 
ness ;  and  thy  right  hand  shall  teach 
thee  terrible  things. 

6  Thy  arrows  are  very  sharp,  and 
the  people  shall  be  sulxlued  unto 
thee  «  even  in  the  midst  among  the 
Kings's  enemies. 

7  Thy  seat,  0  God,  endurcth  for 
ever  »  the  sceptre  of  thy  kingdom  is 
a  right  sceptre. 

8  Thou  hast  loved  righteousness, 
and  hated  iniquity  $  wherefore  God, 
even  thy  God,  hath  anointed  thee 
with  the  oU  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. 


Tuesd.  Mattins. 
Christmas, 
App.  and  Evv., 
Name  of  Jesus, 

Ut  Noct. 
Circumc.  and 
B.  V.  M.. 
Virg.  &  Mair. 

2nd  Noct. 
.111  Samts, 

3rd  Noct. 


PSALMUS  XIJV. 

ERUCTAVIT  cor  meum  verbum 
bonum  :    dico   ego   opera   mea 
Regi. 

Linsrua  mea  calamus  seriba3 :  velo- 
citer  scribentis. 

Speciosus  forma  prse  filiis  hominum  ; 
diffusa  est  gratia  in  labiis  tuis  :  prop- 
terea  benedixit  te  Deus  in  asternum. 

Accingere  gladio  tuo  super  femur 
tuum :  potentissime, 


Specie   tua    et    pulchritudine   tua  :  sprcirm  tuam  ei 

^  pulchritudiitem 

intende,  prospere  procede,  et  regna.  tuam 

Propter  veritatem,  et   mansuetudi- 

nem,  et  justitiam  :  et  deducet  te  mira- 

biliter  destera  tua. 

Saffittce  tuce  acutre  :   populi   sub  te  potmthime 

^  ...  .  "01 

cadent :  in  corda  mimicorum  regis 


populi 
in  coidt 


Sedes  tua,  Deus,  in  sKCulum  soeculi :  'o  ii,,n<«t  <ro» 

...  .         .  [LXX], 

virera  directionis  virsfa  regni  tui.  v.  rfcta  «<  virg^ 

DUexisti  justitiam  et  odisti  iniqui- 
tatem  :  propterea  unxit  te  Deus,  Deus 
tuus,  oleo  IsetitijB  prae  consortibus  tuis. 


INIp-rha,  et  gutta,  et  cassia  a  vesti- 
mentis  tuis,  a  domibus  eburneis  :    ex  ajrorfiJnseh. 
quibus  delectaverunt  te  filise  regum  in 
honore  tuo. 


slaughter.  Nay,  in  all  these  things  we  are  more  than  conquerors, 
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,  nor  depth, 
nor  any  other  creature,  shall  he  ahle  to  separate  us  from  the 
love  of  God,  which  is  in  Christ  Jesus  our  Lord."  [Kom.  viii. 
35—39.] 

PSALM  XLV. 

For  whatever  occasion  this  grand  triumphal  hymn  was  com- 
posed, the  typical  application  of  it  is  cast  into  the  shade  hy  its 
fulfilment  in  Christ :  concerning  whom,  the  good  WORD  of  God, 
it  is  wholly  indited  ;  and  to  the  glory  of  whose  Person  and  work 
the  praise  of  the  faithful  heart  flows  freely,  as  from  the  pen  of  a 
scribe  swiftly  writing. 

The  use  of  the  Psalm  on  Christmas  D.ay  gives  the  key  to  its 
interpretation  as  a  song  of  joy  and  praise  respecting  the  Incarna- 
tion :  and  teaches  us  to  draw  out  that  interpretation  even  in 
detail.  Thus  we  sing  to  Him,  "  Thou  art  fairer  than  the  chil- 
dren of  men  "  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  although  His  visage  was  marred  more  than 
any  man's,  by  the  persecution  and  suflering  He  underwent,  yet  it 
could  not  but  he  that  it  was  fairer  than  any  other  countenance 
in  its  original  and  unmarred  state.  Thus,  too,  we  sing  to  Hiin, 
"  Full  of  grace  are  Thy  lips,"  remembering  how  it  was  said 
of  Him,  "Never  man  spake  like  this  Man"  [John  vii.  46],  and 
how  "  all  bare  Him  witness,  aud  wondered  at  the  gracio>i3  words 
which  proceeded  out  of  His  month."     [Luke  iv.  22.] 

The  fourth  verse  refers  to  the  ceremony  by  which  coronation 
was  completed,  the  girding  on  of  the  sword.  So  when  the  ful- 
ness of  the  time  was  come,  the  WORD  of  God  rides  forth  con- 
quering and  to  conquer,  girding  on  His  Human  Nature, — His 
Vesture  dipped  in  blood, — on  which,  and  on  His  thigh,  is  written 


1  No  one  can  fail  to  observe  the  exceptional  character  of  the  traditional 
portrait  of  Christ  with  which  religious  art  is  pervaded.  This  is  found  as 
the  Good  Shepherd  in  the  Catacombs,  and  in  many  other  very  ancient 
forms :  and  there  is  probably  tnith  in  the  representations  that  there  were 
several  contemporary  portraits  of  our  Lord  taken,  with  and  without  miracu- 
lous agency,  during  His  earthly  life.  This  traditional  countenance  of  Chrial 
is  not  Jewish,  but  a  Catholic  eclecticism  of  human  beauty. 

8  C 


878 


THE  PSALMS. 


Tlie  IX.  Dii.v 
Morning 
J'raj/er. 


Isa. Ix. 


John  iii.  29. 


Ezek.  ni.  8- 
Uev.  xii.  1. 


Rev.  xxi.  2. 
Isa.  Ix.  13. 
lier.  xiv.  1— 


Isa.  1x.  20. 


lU  King's'  daughters  were  among 
thy  honourable  women  $  upon  thy 
right  hand  did  stand  the  queen  in 
a  vestiu-e  of  gold^  wrought  about  with 
divers  colours. 

11  Hearken,  O  daughter,  and  con- 
sider, incline  thine  ear  t  forget  also 
thine  own  people,  and  thy  father's 
house. 

12  So  shall  the  King  have  pleasure 
in  thy  beautj' «  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. 

1-1  The  King's  daughter  is  all 
glorious  within  t  her  clothing  is  of 
wrought  gold. 

15  She  shall  be  brought  unto  the 
King  in  raiment  of  needlework  t  the 
virgins  that  be  her  fellows  shall  bear 
her  company,  and  shall  be  brought 
unto  thee. 

16  With  joy  and  gladness  shall  they 
be  brought  t  and  shall  enter  into  the 
King's  palace. 

17  Instead  of  thy  fathers  thou  shalt 
have  children  «  whom  thou  mayest 
make  princes  in  all  lands. 

18  I  will  remember  thy  Name  from 
one  generation  to  another  «  therefore 
shall  the  people  give  thanks  unto  thee, 
world  without  end. 


Astitit  Regina  a  dextris  tuis  in  ves- 
titu  deaurato  :  circundata  varietate.       ci/ci.m."i.r/o 


Audi,  filia,  et  vide,  et  inclina  aurem 
tuam  :  et  obliviscere  pojDulum  tuum, 
et  domum.  patris  tui. 

Et  concupiscet  Rex  decorem  tuum :  Q«omam  mncu- 

.  -..^         .  _-  pfvil  Rex  ape- 

qUOniam    ipse   est   DommUS  DeUS  tuUS,       nem  tuam  quia 

et  adorabunt  eum. 

Et  filise  Tj-ri  in  muneiibus  :  vultum 
tuum  deprecabuntur  omnes  divites  ple- 
bis. 

Omnis   gloria   ejus   filise  Regis  ^finuregum 
intus,    in    fimbriis    aureis  :     circum- 
amicta  varietatibus. 

Addueentur  Regi  virgines  post  earn  : 
proximse  ejus  affereutur  tibi. 


Afferentur  in  laetitia  et  exultatione :  (.j/Ttn/urjin 
addueentur  in  templum  Regis. 


Pro  patribus  tuis  nati  sunt  tibi  filii : 
constitues  eos  principes  super  omnem 
terram. 

Jlemores  erunt  nominis  tui  Domine  : 
in  omni  generatione  et  generationem.    ci  ,.i.i,),n:e 

Propterea  populi  confitebuntur  tibi 
in  seternum  :  et  in  steculum  sseculi. 


the  glorious  Name  which  is  the  Christian  fulness  of  the  prophetic 
"  Most  Mighty," — "  King  of  kings  and  Lord  of  lords."  [Kev.  xix. 
16.]  The  efl'ects  of  the  Incarnation  are  signified  hy  the  "  terrible  " 
or  "wonderful"  things  achieved  by  the  right  hand  of  the  Incarnate 
Word.  Such  marvellous  works  have  already  been  efi'ected  as  the 
overthrow  of  Pagauisn),  the  estahli.shmeut  of  a  sound  morahty, 
the  first  spread  and  the  enduring  perpetuity  of  the  Christian 
Church :  such  terrible  things  are  yet  in  store  as  the  second 
Advent  of  the  Word,  the  overthrow  of  Antichrist,  the  general 
Kesurrection,  the  last  Judgment,  and  the  subjugation  of  all 
things  to  the  universal  Sovereignty  of  Christ. 

This  universal  dominion  of  Christ  is  further  referred  to  in 
the  seventh  vei-sc,  which  is  used  in  Heh.  i.  8,  9,  as  evidence  of  the 
Divine  Nature  of  our  Lord  :  the  use  of  the  word  "  throne " 
instead  of  "  seat  "  making  the  meaning  more  plain  there  than  in 
the  English  version  of  the  Psahn.  Such  a  dominion  is  prepared 
for  Christ  in  this  dispensation,  in  the  Day  of  Judgment,  and  in 
the  perfected  Church  in  glory;  a  dominion  of  a  right,  erect, 
straight,  or  righteous  sceptre,  ever  guiding  to  the  justice  and 
truth  of  God,  and  ever  opposed  to  the  lawless  iniquity  of  the 
Evil  One. 

In  the  eighth  verse  the  rewai-d  of  Christ's  love  in  becoming 
Man  is  proclaimed,  the  anointing  of  His  Human  Nature  with 
the  Holy  Ghost  given  to  Him  without  measure  that  He  might 
lave  '.•.nlliiiitrd  [owrr  to  work  out  the  work  of  salvation.     This 


mention  of  the  Anointing  of  Cbrist  is  especially  connected  with 
His  Human  Nature  by  the  mention  of  "  myrrh,  aloes,  and  cassia," 
which  caiTy  the  mind  to  the  oft'erings  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,  onr  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 
New  Testament  times  wben  he  said,  "  He  that  hath  the  Bride  is 
the  Bridegroom."  [John  iii.  29.]  Similar  phraseology  appears 
in  our  Lord's  earliest  words  [Mark  ii.  19 ;  Luke  v.  31],  and  in 
several  of  His  parables,  where  He  represents  the  kingdom  of 
Heaven  under  the  figure  of  marriage.     St.  Paul  speaks  of  his 


I  It  is  obsen'able  that  the  anointing  oil  of  the  Mosaic  dispensation 
[Exod.  XXX.  23]  was  made  of  "  principal  spices  "  and  olive  oil.  The  "prin- 
cipal spices''  named  are  myrrh,  sweet  cinnamon,  sweet  calamus, and  cassia, 
the  myrrh  and  cassia  being  each  to  weigh  as  much  as  both  the  others  pwt 
together.  This  oil  was  used  for  anointing  the  Tabernacle,  the  vessels,  and 
the  priests,  including  Aaron. 

Among  the  plants  of  the  "garden  enclosed"  [Song  of  Solomon  iv.  12], 
the  ".spring  shut  up."  the  "fountain  sealed,"  are  spikenard,  calamus, 
ciitnamon,  frankincense,  myrrh,  and  alnes,  with  "all  the  chief  spictt." 
Myrrh,  aloes,  and  cinnamon  (which  is  nearly  identical  will;  cassia)  aiu  also 
named  together  in  Proverbs  vii.  17. 


THE  PSALMS. 


879 


The  IX.  Uii 
IVayer. 


THE  XLVI  PSALM. 

Bens  nosier  refiigium. 

GOD    is  our  hope  and  streng'tli  » 
a  very  jjresent  lieljJ  in  trouble. 


Gen.  vii.  1 1. 
viii.  1. 


2  Tlierefore  will  we  not  fear,  though 
the  earth  be  moved  t  and  though  the 
hills  be  carried  into  the  midst  of  the 
sea. 

3  Though  the  waters  thereof  rage 
and  swell  t  and  though  the  mountains 
shake  at  the  tempest  of  the  same. 

4  The    rivers  of  the    flood   thereof 
1  zek.  xhii.  (  VI.  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,  there- 
fore shall  she  not  be  removed  »  God 
shall  help  her,  and  that  right  earl3^ 

6  The  heathen  make  much  ado, 
and  the  kingdoms  are  moved  t  but 
God  hath  shewed  his  voice,  and  the 

isa  ah  vii  1 1.       earth  shall  melt  away. 

Malt.  i.  23.  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  ujjon  the  earth. 


Jsa.  Ixvi.  1 1 
Kev.  xxii.  I 


Matt,  xviii.  20 
xxviii.  20. 


PSALMXJS  XLV. 

DEUS  noster  refufjinm  et  virtus:  Tuesd.  waiiirs. 
Kpiphanv, 
adjutor  ni  tribulationibus  quffi     srd  Noct. 

■*■  'i'ranafiKuration, 

invenerunt  nos  nimis.  ueaic.churcii, 

1st  Noa. 

Propterca  non  timebimus  dum  tur-  T'ii>''y. 

^  H.  V    M., 

babitur  teri-a  :  et  transferentur  montes  ^'"'k-  S',Mair. 

2iid  No. I. 

in  cor  maris. 


Sonuerunt    et    turbatse    sunt   aquae  aqn*  rju:. 
eorum  :  conturbati  sunt  montes  in  for- 
titudine  ejus. 

Fluminis  imjietus  Icetificat  civitatem 
Dei :  sanctificavit  tabernaeulum  suum 
Altissimus. 

Deus  in  medio  ejus ;  non  eommo- 
vebitur  :    adjuvabit  eam    Deus   mane  adj,irn,-ii  esm 

-.,..  .  Deus  iullu  tuo 

duuculo. 

Conturbatse  sunt   Gentes,   et  incli- 
uata  simt  regna  :  dedit  vocem  suam,  ^iniaimu^fimou 
mota  est  terra. 

Dominus  virtutum  nobiscum  :  sus- 
ceptor  noster  Deus  Jacob. 

Venite  et  videte  opera  Domini  : 
quffi  posuit  prodigia  super  terram. 


earnest  desire  to  present  the  Church  as  "a  chaste  virgin"  to 
Christ  [2  Cor.  xi.  2],  and  lilcens  the  union  hetween  it  and  Christ 
to  the  union  of  husljand  and  wife.  [Ejih.  v.  23—32.]  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  Jerusalem,  coming  down  from  God,  out  of 
heaven,  prepared  as  a  bride  adorned  for  her  husband."  [Ibid. 
xxi.  2.]  "  And  there  came  unto  me  one  of  the  seven  angels  .... 
saying,  Come  hither,  I  will  show  thee  the  bride,  the  Lamb's  wife. 
And  he  carried  me  away  in  the  Spirit  to  a  great  and  high  moun- 
tain, and  showed  me  that  great  city,  the  holy  Jerusalem,  descend- 
ing out  of  heaven  from  God."     [Ibid.  9.] 

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  tit  to  staud  before  Him,  as  well  as  being  "all 
glorious  within."  Though  the  Church  is  "clothed  with  the 
sun"  [Rev.  xii.  1]  in  a  spiritual  sense,  yet  in  a  literal  sense  also 
she  is  to  have  aU  that  external  splendour  which  is  typified  by 
clothing  of  wrought  gold  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  olfers  a  hymn  of 
thanksgiving  to  Cln-ist  for  that  Betrothal  of  Himself  to  His 
Mystical  Body  which  will  be  perfected  by  the  final  assumption 
of  the  Bride  to  His  right  hand  in  Heaven.     Girt  with  the  sword 


'  There  is  an  accidental  coincidence  of  a  very  striking  character  between 
this  Christmaa  Mattins  Psalm  and  tlie  first  lesson  on  Christmas  Eve,  which 
i».  fs.iiali  Ix.     See  111  .0  J.    70 


of  His  Human  Nature,  and  clad  with  transfigured  garments 
which  are  stiU  perfumed  with  the  myrrh,  aloes,  and  cassia  of  His 
atoning  work,  the  King  of  Glory  stands  prepared  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  crowned  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  woi-Id  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  tlie 
City  of  God.  "  There  shall  be  no  more  sea,"  to  trouble  the 
Church  [Rev.  xxi.  1]  ;  but  there  shall  be  "  a  pure  river  of  water 
of  life,  clear  as  crystal,  proceeding  out  of  the  throne  of  God  and 
the  Lamb"  [Ibid.  xxii.  1],  and  "every  thing  shall  live  whitlier 
tlie  river  cometh."     [Ezek.  xlvii.  8.] 

Such  is  the  mystical  strain  which  this  Psalm  carries  up  to  the 
praise  of  God.  The  ordinary  antagonism  of  the  world  may  em- 
barrass the  Church,  or  active  persecution  trouble  it,  but  the  Spirit 
of  God  moves  upon  the  face  of  the  waters  to  bring  life  out  of 
death ;  God  will  remember  Noah,  to  make  that  by  which  He 
brings  destruction  u))on  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,  0  I-ord,  we  beseech  Thee,  that  the  course  of  this  world 
may  be  so  peaceably  ordered  by  Thy  governance,  that  Thy  Church 
may  joyfully  serve  Theo  in  all  godly  quietness,  through  Jesus  Christ 
our  T>nrd.     Amen. 


880 


THE  PSALMS. 


Evening 
Prayer. 

Ascens.  Even- 
song. 

Isa.  xl.  5. 
Luke  u.  32. 


Tlie  IX.  Day.  9  He  maketh  wars  to  cease  in  all 
^Pr'alir.  the  world  .  he  breaketh  the  bow,  and 
Mfcahw  s.         knappeth   the    spear   in    sunder,    and 

burneth  the  chariots  in  the  fire. 
.Mark  \i.  39.  10  Be  still  then,  and  know  that  I  am 

God  «  I   will   be  exalted  among   the 

heathen,  and  I  will  be  exalted  in  the 

earth. 

11  The  Lord  of  hosts  is  with  us  » 

the  God  of  Jacob  is  our  refuge. 

THE  XL VII  PSALM. 
Omties  gentes,  plandite. 

OCLAP  A-our  hands  together,  all 
ye  people  »  O  sing  unto    God 
with  the  voice  of  melody. 

2  For  the  Lord  is  high,  and  to  be 
feared  j  he  is  the  great  King  upon  all 
the  earth. 

3  He  shall  subdue  the  people  under 
Tis  «  and  the  nations  under  our  feet. 

iPet.i.4.  4  He  shall  choose  out  an  heritage 

for  us  X  even  the  worship  of  Jacob, 
whom  he  loved. 

Luke  xxiv.  51,52.      5  God  is    gonc   up   with  a  merry 

Epb.  iv.  8.  . 

noise  »  and  the  Lord  with  the  sound 

of  the  trump. 

G  O  sing  praises,  sing  praises  unto 

our  God  X  O  sing  praises,  sing  praises 

unto  our  King. 
Rev.  iv.  9.  7  For  God  is  the  King  of  all  the 

earth  j  sing  ye  praises  with  under- 
standing. 

8  God  reigneth  over  the  heathen  x 

God  sitteth  upon  his  holy  seat. 
E^h' ri''i'^22  ^  "^^   princes   of    the   people    are 

Gen.  XV.  1.         joined  imto  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  XLVIII  PSALM. 
Magnus  Boniinus. 

GREAT  is  the  Lord,  and  highly 
to  be  praised  »  in  the  city  of 
our  God,  even  upon  his  holy  hill. 


W)iitaunday 
Matllns. 


PSALM  XLVII. 
This  is  a  hyinn  of  triumph,  not  for  any  temporal  victory  of 
Christ's  Church,  but  for  that  glorious  work  of  peace,  by  which 
the  fold  of  the  Good  Shepherd  is  being  extended  tliat  it  may 
embrace  all  races  of  mankind.  As  lioly  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  teU  of  the  then  distant  age  of  the  Messiah, 
that  "God  reigneth  over  the  heathen,"  and,  that  "  the  princes  of 


us  ter- 
ribilis  .  .  super 
omHes  deot 


Auferens  bella  usque  ad  finem  terrsB : 
arcum  conteret,  et  eonfiinget  arma; 
et  scuta  comburet  igni. 

Vacate,  et  videte  quonlam  ego  sum 
Deus  :  exaltabor  in  Gentibus,  et  exal- 
tabor  in  terra. 

Dominus  virtutum  uobiscum  :  sus- 
ceptor  noster  Deus  Jacob. 


PSALMUS  XL^^. 

OININES  Gentes  plaudite  manibus  :  Tucsd.  Matuns. 
iubilate    Deo   in   voce    exulta-     'st  n<"''- 

.      "^  Trinity  Sunday, 

tlOniS.  App.andEvv., 

Translig., 

Quoniam  Dominus  excelsus  terribi-  Exait.  cmss, 

St.  Michael, 

lis  :  Rex  magnus  super   omnem   ter-  „2nd  Noct, 

^  ^  Deuisummt 

ram. 

Subjecit  populos  nobis  :  et  gentes 
sub  pedibus  nostris. 

Elegit  nobis  hsEreditatem  suam  : 
speciem  Jacob  quam  dilexit. 

Ascendit  Deus  in  jubilo  :  et  Domi-  jubuaiwnt 
nus  in  voce  tuba. 

Psallite  Deo  nostro,  psallite  :  psal- 
lite  Regi  nostro,  psallite. 

Quonlam  Rex  omuis  terraj  Deus : 
psallite  sapienter. 

Regnabit  Deus  super  Gentes  :  Deus  z)»mi»t«  super 
sedet  super  sedem  sanctam  suam. 

Principes     populorum      congregati  p''pi'''conyre(/oie- 
sunt    cum    Deo   Abraham :    quoniam 
dii    fortes    terrse    vehementer   elevati  nimium 
sunt. 


Tuesd.  Whilsun- 
PSALMUS  XLVn.  tide,  Mattins, 

NameofJesus, 

"JY/T AGNUS  Dominus,  et  laudabUis  Christmas,'  cir- 
-»-'-»-     nimis  :  in  civitate  Dei  nostri,     sund.','  DedTc'. 

,  .         .  CUurcli,  Trans. 

in  monte  sancto  ejus.  figuration, 

2nd  Noct. 

the  people,"  beyond  the  bounds  of  the  chosen  race,  are  joined  nnt« 
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  boiiglit  witli  a  price,  and  to  place  His  Human 
Nature  on  the  holy  throne  of  Divine  majesty  and  power. 

It  is  a  song  of  tnist  also  in  Christ,  in  which  the  Chnrch  declares 


THE  PSALMS. 


381 


Rev.  s 

svii, 


Tsa.  ii.  II. 


Isa.  ii,  16. 
Rev.  xviii.  17, 


Tlie  IX.  Dny.         2  The  hill  of  Sion  is  a  fair  place, 

Fj-ni/er.         and  the  joy  of  the  whole  earth  t  upou 

Mall..: -65.         ^j^g  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  t 
are  gathered  and  gone  by  together. 

4  They  marvelled  to  see  such 
things  «  they  were  astonished,  and 
suddenly  cast  down. 

Rev.  xviii.  10.15.  5  Fear  came  there  iipon  them,  and 
sorrow  t  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, 
O  God  «  in  the  midst  of  thy  temple. 

9  O  God,  according  to  thy  Name, 
so  is  thy  praise  unto  the  world's  end  t 
thy  right  hand  is  full  of  righteous- 
ness. 

10  Let  the  mount  Sion  rejoice,  and 
the  daughter  of  Judah  be  glad  t  be- 
cause of  thy  judgements. 

11  Walk  about  Sion,  and  go  round 
about  her  »  and  teU  the  towers  there- 
of. 

Ezek.  xi.  4.  13  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 
unto  death. 

THE  XLIX  PSALM. 

Audite  ItcEc,  onines. 

OHEAR  ye  this,  all  ye  people  x 
ponder  it  with  your  ears,  aU  ye 
that  dwell  in  the  world  ; 


Rev.  xxi.  10-27. 


Fundatur  exsultationeuniversse  terrse  DUatam  eimiia- 

.     .  tmnia 

mons   Sion :  latera    aquilonis,    civitas 
Regis  magni. 

Deus  in  domibus  ejus  cognoscetur  :  in  qradiins  ejus 

,     .  ^  dtnoscitur 

cum  suseipiet  earn. 

Quoniam   ecce  reges  terra  congre- 
ffati  sunt :  convenerunt  in  unum. 


Ipsi  videntes  sic  admirati  sunt,  con- 
turbati  sunt,  commoti  sunt :  tremor 
apprehendit  eos. 

Ibi  dolores  ut  parturientis  :  in  spiritu  sUut  faiurientes 
vehementi  conteres  naves  Tharsis. 

Sicut  audivimus,  sic  vidimus  in  ci- 
vitate  Domini  virtutum,  in  civitate 
Dei  nostri  :  Deus  fundavit  eam  in 
ffiternum. 

Suseepimus,  Deus,  misericordiam 
tuam  :  in  medio  templi  tui. 

Secundum  Nomen  tuum,  Deus,  sic  et 
laus  tua  in  fines  terra  :  justitia  plena 
est  dextera  tua. 

Lsetetur  mons  Sion,  et  exsultent  filisB 
Judae  :  propter  judicia  tua,  Domine. 

Circundate  Sion,  et  complectimini 
eam  :  narrate  in  turribus  ejus. 

Ponite  corda  vestra  in  virtute  ejus  : 
et  distribuite  domos  ejus ;  ut  enarretis  yrarfas  ejus 
in  progenie  altera. 

Quoniam  hie  est  Deus,  Deus  noster  hicestDfu«noj/« 
in   seteruum,  et   in    saculum   saeculi : 
ipse  reget  nos  in  ssecula. 


PSALMUS  XLVIII. 

AUDITE  hcec,  omnesgentes:  auri-  Tuesd.  iiatiiaj. 
bus  percipite  omnes  qui  habita- 
tis  orbem. 


that,  as  the  "  word  of  the  Lord  came  uuto  Abram  in  a  vision,  say- 
ing. 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  the  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  fhce ;  and  the  voice  of  the  bridegroom 
and  of  the  bride  shall  be  hoard  no  more  at  all  in  thee."  [Rev. 
xviii.  16.  23.]  The  Holy  City,  on  the  other  hand,  wliose  founda- 
tions were  laid  at  Pentecost,  is  seen  descending  from  God,  "  pre- 
pared OS  a  bride  adorned  for  her  husband  .  .  .  and  the  city  had  no 
need  of  the  sun,  neitlier  of  the  moon,  to  shine  in  it ;  for  the  glory 
of  God  did  lighten  it,  and  the  Lamb  is  the  Light  thereof. .  .  . 
tlicy  need  no  candle,  neither  light  of  the  sun ;  for  the  Lord  God 
givctli  them  light."     [Ibid.  xxi.  2.  23  ;  xxii.  5.^ 


382 

Tlie  IX.  Uny. 
Evening 

Frailer. 
Prov.  viii.  6. 


Ezek.  xvii. 


THE  PSALMS. 


Mark  x.  23,  24. 
Dan.  iv.  30. 


Tsa. lix.  16. 


Ecdes.  ii.  15,  16. 


Luke  3ii.  10—20. 


TiUke  xii.  21. 


:i  High  and  low,  rich  and  poor  % 
one  with  another. 

3  ]\Iy  mouth  shall  speak  of  wisdom  J 
and  my  heart  shall  muse  of  under- 
standing-. 

4  I  will  incline  mine  ear  to  the 
parahle  »  and  shew  my  dark  speech 
upon  the  hai-p. 

5  Wherefore  should  I  fear  in  the 
days  of  wickedness  »  and  when  the 
wickedness  of  my  heels  compasseth 
me  round  about  ? 

6  There  be  some  that  put  their 
trust  in  their  goods  x  and  boast 
themselves  in  the  multitude  of  their 
riches. 

7  But  no  man  may  deliver  his 
brother  x  nor  make  agreement  unto 
God  for  him ; 

8  For  it  cost  more  to  redeem  their 
souls  X  so  that  he  must  let  that  alone 
for  ever ; 

9  Yea,  though  he  live  long  x  and 
see  not  the  grave. 

10  For  he  seeth  that  wise  men  also 
die,  and  perish  together  x  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  i  and 
that  their  dwelling-places  shall  endure 
from  one  generation  to  another  j  and 
call  the  lands  after  their  own  names. 

12  Nevertheless,  man  will  not  abide 
in  honour  x  seeing  he  may  be  com- 
pared unto  the  beasts  that  perish ; 
this  is  the  way  of  them. 

13  This  is  their  foolishness  «  and 
their  posterity  praise  their  saying. 


Quique  terrigense,  et  filii  hominum  : 
si  mid  in  unum  dives  et  pauper. 

Os  meum  loquetur  sapientiam  :  et 
meditatio  cordis  mei  prudentiam. 

Inclinabo      in      parabolam     aurem  ad  ^.imiuiucHii^i 
meam :  aperiam   in  psalterio  proposi- 
tionem  meam. 

Cur  timebo  in  die  mala  ?  iulquitas 
calcanei  mei  circundabit  me.  cucumdedu 


Qui  confidunt  in  virtute  sua :  et  in  ?">9"<'  in  "'"">- 

dantia  .  .  i/luritp 

multitudine  divitiarum  suarum  glori-    '«"'"'■ 
antur, 

Frater  non  redimit;  redimet  homo  :  r^dinni  homo 
non  dabit  Deo  placationem  suam, 

Et     pretium    redemptionis    animse  avc  i)'ct. 
suffi  :  et  laborabit  in  ieternum,  et  vivet 
adhuc  in  fmem. 

Non  videbit  interitum  eum  viderit  o«..»/./»i  nomia 
sapientes  morientes :    simul   insipiens 
et  stultus  peril:)unt. 

Et  relinquent  alienis  divitias  suas  : 
et  sepulchra  eorum  domus  illorum  in 
ffiternum. 

Tabernacida  eorum   in   progenie  et  in  n'n'rintnfet 

^       ^  ^  ijivvcaburtt 

progenie :  vocaverunt  nomina  sua  in 
terris  suis. 

Et  homo,  cum  in  honore  esset,  nou 
intellexit  :  comparatus  est  jumentis 
insipientibus,  et  similis  factus  est 
illis. 

Hsec  via  illorum  scandalum  ipsis  : 
et  postea  in  ore  suo  complaeebunt.  b,>i,:i  cmi 


A 


Wtile  therefore  the  city  of  Antichrist,  which  says  in  its  pride, 
"  I  shall  he  a  lady  for  ever  "  [I.sa.  xlvii.  7],  is  a  marvel  to  see, 
heenuse  of  its  gigantic  ruin,  the  City  of  God,  the  Temple  of  the 
Holy  Ghost,  shall  stand  firm  in  all  its  towers  and  bulwarks,  he- 
cause  God  Himself  upholds  it,  and  dwells  in  the  midst  of  its 
Rtrcits. 

PSALM  XLIX. 

The  "parablo"  and  "dark  speech  "of  this  Psalm  appear  to 
refer  to  the  vision  of  a  better  resurrection  which  upholds  the 
faithful  soul  when  depressed  by  adversity.  The  strain  of  the 
Psalm  is.  Look  not  at  the  outward  prosperity  of  this  life,  as  that 
which  is  most  to  be  desired,  and  the  loss  of  which  is  most  to  be 
lamented;  but  rather  look  to  that  deliverance  from  eternal  miscrv 
[v.  15]  and  that  reception  into  the  Presence  of  God,  which  will 
he  the  only  true  and  enduring  prosperity.  Until  Christ  brought 
life  and  immortality  to  light  by  the  Gospel,  it  was  only  in  para- 
bles and  dark  sayings  that  they  were  made  known  to  Uio  world,  and 


even  the  seventh  and  tifteenth  verses  speakof  redemption  and  a 
future  life  of  blessedness  only  in  negative  and  enigmatical  terms. 
Such  parables  and  enigmas  have,  however,  received  their  inter- 
pretation by  the  word  and  work  of  Christ ;  and  thus  an  additioiiiil 
force  is  given  to  them  as  they  are  used  in  the  Church.  God  li:is 
revealed  even  to  babes  the  truths  that  were  hidden  from  the 
wise  and  prudent  of  old,  and  every  Christian  can  behold  the  un- 
veiling of  mysteries,  which  prophets  and  kings  looked  into  will;- 
out  understanding.  And  thus,  when  we  sing  that  no  man  may 
deliver  his  brother,  we  do  it  in  the  knowledge  that  One  has  niailo 
Himself  our  Brother,  to  redeem  us  by  making  an  atonement  with 
God  for  us ;  and  when,  "  But  God  hath  delivered  My  soul  from 
the  place  of  hell ;  for  He  shall  receive  Me,"  we  know  that  we  arc 
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  ever- 
lasting life.  He  is  the  Righteous  Who  could  say,  "All  souls  are 
Mine,"  and  could  have  domination  over  them,  to  lead  captivity 
captive,  in  the  moniing  of  His  liCsurrcction. 


THE  PSALMS. 


383 


Tlie  IX.  Dny. 
Errnincf 

Prayer. 
l.iike  xvi.  3".  2.'). 


Luke  xvi.  11'.  C3. 


Luke  xvi. 


Dan.  iv.  33. 


Tlie  X.  Day. 
Morning 

Praiter, 
Mai.  i.  il. 


Mai.  iii  2. 
Ileb.  xii.  22. 


Isa  i.  2. 

Rct'.  XX.  13. 

I  r.:t.  iv.  i;. 


1-i  They  lie  in  tho  liell  like  sheep, 
death  gnaweth  upon  theirij  and.  the 
rio-hteous  shall  have  domination  over 
them  in  the  morning;  t  their  beauty 
shall  consume  in  the  sejsulchre  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  t  or  if  the  glory  of  his 
house  be  increased ; 

17  For  he  shall  carry  nothing  away 
with  him  when  he  dieth  t  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 
understanding  t  but  is  compared  unto 
the  beasts  that  perish. 

THE  L  PSALM. 

Beus  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  t 
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. 


Sieut   oves  in  inferno  positi  sunt : 
mors  dopascet  cos. 

Et    dominaTiuntur    eoriim    iusti   in  "*'''"■;'""' '' 
matutino  :  et  auxilium  eorum  veteras- 

el  a  gloria  mi"  < 
pulsi  sunt 


cet  in  inferno  a  gloria  eorum. 


accipiet  litpc 
omnia  neque 
siniul  denceri'lit 
cum  eo  gloria 
domus  ejus 


Veruntamen  Deus  redimet  animam  ceus  ubcntbu 
moam  de  manu  inferi :  cum  aceeperit 
me. 

Ne  timueris  cnm  dives  faetus  fuerit 
homo  :  et  cum  multiplicata  fuerit 
gloria  domus  ejus. 

Quoniam  cum  interierit,  non  sumet  non  cum  morieiar 

accipiet  lupc 

omnia  :  neque  descendet  cum  eo  gloria 
ejus. 

Quia  anima  ejus  in  vita  ipsius  be- 
nedicetur  :  eonfitebitur  tibi  cum  bene- 
feceris  ei. 

Introibit  usque  in  progenies  patruni 
suorum  :  et  usque  in  teternum  non 
videbit  lumen. 

Homo,  cum  in  honore  esset,  non 
intellexit :  comparatus  est  jumentis 
insipientibus,  et  similis  faetus  est 
ilUs. 


D 


PSALMUS  XLIX. 
EUS  deorum    Dominus    locutus  Tuesd.  Mattins. 
est :  et  vocavit  terrain. 


A  solis  ortu  usque  ad  occasum :  ex 
Sion  species  decoris  ejus. 

Deus  manifeste  veniet :  Deus  noster, 
et  non  silebit. 

Ignis  in  conspectu  ejus  exardescet :  «rJebit 
et  in  circuitu  ejus  tempestas  valida. 


Ad  vocavit  coelum  desursum :  et  ter- 
ram,  discernere  populum  suum. 


vl  lii^rrrneret 


There  is  an  obvious  association  of  ideas  between  this  Psalm  and 
our  Blessed  Lord's  parables  of  the  rich  fool,  and  of  Dives  and 
Lazarus.  The  one  thought  tliat  his  house  should  continue  for 
ever,  but  while  he  was  planning  for  the  future  heard  the  voice, 
"  This  night  shall  thy  soul  be  required  of  tliee,"  and  was  compared 
unto  the  beasts  tluit  perish.  The  other  "  was  clothed  in  purple 
and  fine  linen,  and  fared  sumptuously  every  day,"  yet  carried 
nothing  away  with  him,  neither  did  his  pomp  follow  him;  for 
it  was  in  hell  and  in  torment  that  he  opened  tlie  eyes  which  bad 
been  closed  by  death.  But  though  a  Job  or  a  Lazarus  may  be 
compassed  about  with  the  consequences  of  th.at  sin  which  bruised 
the  heel  even  of  the  Second  Adam,  he  may  say, "  Wlierefore  sliould 
I  fear  ?"  "  I  know  that  my  Redeemer  liveth,  and  that  He  shall 
stand  at  the  latter  day  upon  the  earth ;  and  though  worms  de- 


stroy this  body,  yet  in  my  flesh  shall  I  see  God."  And  thus,  while 
the  wicked  follows  the  generation  of  his  fathers,  and  sliall  never 
see  light,  they  that  live  in  Christ  follow  the  generation  of  tlio 
New  birth,  and  walking  in  the  path  of  light  which  He  will  show 
them,  attain  at  last  to  the  perfect  Day. 

PSALM  L. 

Tliis  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 
tlie  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  Clirist 
in  the  "  perfect  beauty  "  of  the  Incarnation,  it  sets  Him  forth 


38i 


THE  PSALMS. 


The  X.  Day.  5  Gather  my  saints  together  unto 

"pra'ifer.  me  %  those  that  have  made  a  covenant 

Rev.  iiv.  10.  ^,j).|j  jj^g  with  sacrifice. 

Rev.  XV.  3, 4.  g  j^f^f}^  tiig  heavens  shall  declare  his 

XIX.  2. 

John  V.  22. 27.     righteousness    t   for    God     is    Judge 

himself. 
Kev.  ixi.  3.  7  Hear^   O  my  peojile,  and  I  will 

speak  t  I  my  self  will  testify  against 

thecj  O  Israel;  for  I  am  God,  even 

thy  God. 

8  I  will  not  reprove  thee   because 

of  thy   sacrifices,    or   for   thy   barut- 

offerings    x    because    they    were    not 

alway  before  me. 
isa.Lii.  9    I   will   take   no   bullock   out  of 

thine  house  »  nor  he-goat  out  of  thy 

folds. 

10  For  all  the  beasts  of  the  forest 
are  mine  »  and  so  are  the  cattle  upon 
a  thousand  hills. 

11  I  know  all  the  fowls  upon  the 
mountains  t  and  the  vaiA  beasts  of 
the  field  are  in  my  sight. 

12  If  I  be  hungry,  I  \\{\\  not  tell 
thee  »  for  the  whole  world  is  mine, 
and  all  that  is  therein. 

13  Thinkest  thou  that  I  will  eat 
bulls'  flesh  »  and  drink  the  blood  of 
goats  ? 

14  Offer  unto  God  thanksgiving  « 
and  pay  thy  vows  unto  the  most 
Highest. 

15  And  call  upon  me  in  the  time 
of  trouble  »  so  will  I  hear  thee,  and 
thou  shalt  praise  me. 

Mai.  ii.  I.  16  But  unto  thc  ungodly  said  God  $ 

Why  dost  thou  preach  my  laws,  and 
takest  my  covenant  in  thy  mouth ; 

Mai.  iii.  7. 1 1.  17  "Whereas  thou  hatest  to  be  re- 

formed « and  hast  east  my  words  behind 
thee? 

Mal.lii.5.  18    ^rjjg^  ^1^^^  g^^^gg^.  ^  ^j^j^f^    ^j^^^^ 

consentedst  unto  him  t  and  hast  been 
partaker  with  the  adulterers. 


Conffreg'ate   illi   sanctos   ejus  :    qui  utic  sancios . . 
ordinant  testamentum  ejus  super  sacri- 
ficia. 

Et  armuntiabunt  coeli  justitiam  ejus : 
quoniam  Deus  judex  est. 

Audi  populus  mens,  et  loquar ;  Is- 
rael, et  testifieabor  tibi :  Deus,  Deus  qioniam  De>is 
tuus,  ego  sum. 

Non  in  sacrificiis  tuis  arjjuam  te :  «")'"•  lacri/icia 
holocausta  autem  tua  in  conspectu  meo 
sunt  semper. 

Non  accipiam  de  domo  tua  vitulos  : 
neque  de  gregibus  tuis  hircos. 

Quoniam  mese  sunt  omnes  feras 
silvarum  :  jumenta  in  montibus  et 
boves. 

Cognovi  omnia  volatOia  cceli  :  et 
pulehritudo  agri  mecum  est.  tpeneiaen 

Si  esuriero  non  dicam  tibi :  meus 
est  enim  orb  is  terra;  et  plenitude  ejus. 

Nunquid  manducabo  cames  tauro- 
ram  ?  aut  sauguinem  hircorum  po- 
tabo? 

Immola  Deo  sacrifieium  laudis  :  et 
redde  Altissimo  vota  tua. 


Et  invoca  me  in  die  tribulationis  :  trib.  /ua?  ut  «■;- 
eruam  te  et  nonormcabis  me.  Kificubu^.e 


Pcccatori  autem  dixit  Deus,  Quare 
tu  enarras  justitias  meas  :  et  assumis 
testamentum  meum  per  os  tumn  ? 

Tu  vero  odisti  disciplinam  :  et  pro- 
jccisti  sermones  meos  retrorsum.  scrm.  post  it 

Si  \'idebas  furem,  currebas  cum  eo  :  iimui  cunebas 
et  cum  adultcrisportinnem  tuam  pone- 
bas. 


espcciiilly  in  tliat  character  to  which  our  Lord  rcfeiTcJ  when  He 
eaid,  "  The  Futlicr  bath  committed  .ill  judgment  unto  the  Sou." 
And  licnce  the  Psalm  is  a  continual  witness,  that,  although  we 
are  come  to  tlie  "  Mount  Sion  "  of  mercy,  and  not  to  thc  mount 
which  burned  with  the  fire  of  judgment,  yet  the  dispensation  of 
the  Son  of  Man  is  a  continuous  dispensation  of  judgment  even  in 
this  life.  Our  righteous  .ludge  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  tlie 
New  Dispensation,  "  Hear,  O  My  people,  and  I  will  speak. 
Consider  this,  lest  I  pluck  you  away,  and  there  be  none  to  deliver 


yon."  This  judgment  is,  therefore,  as  far  as  it  relates  to  the  pre. 
sent  life,  our  Lord's  merciful  appeal  to  tiie  consciences  of  His 
people,  by  wliich  He  is  striving  to  bring  them  to  penitence,  love, 
and  a  closer  walk  with  Him.  At  the  same  time,  as  His  projilietic 
words  concerning  the  destruction  of  Jerusalem  had  a  further 
reference  to  the  end  of  the  world,  so,  when  sjicaking  of  judging 
His  people  in  this  life.  He  refers  also  to  that  final  and  iiTCvoeable 
judgment,  from  wliich,  if  He  have  not  saved,  there  is  nine  to 
deliver.  Thus  we  are  reminded  of  His  words  as  He  wept  over 
the  Holy  City,  "  How  often  would  1  have  gathered  thy  children 
together,  as  a  hen  doth  gather  her  brood  under  her  wings;"  or 


THE  PSALMS. 


385 


The  X.  Day. 

Prayer. 


Luke  xix  22. 


Isa.  i.  13. 


MbI.  I.  II. 


Ash-Wednesday, 
Comniiiiatiun. 

A  penitential 
Psalm. 


Zech.  xiii. 


Luke  XV.  21. 
Rom.  ill.  4,  5, 


Rom.  iii.  23. 
2  Pet.  i.  4. 


19  Thou  bast  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  wickedly,  that  I  am  even 
such  a  one  as  thy  self  t  but  I  will 
reprove  thee,  and  set  before  thee  the 
things  that  thou  hast  done. 

23  O  consider  this,  ye  that  forget 
God  »  lest  I  pluck  you  away,  and 
there  be  none  to  deliver  you. 

23  Whoso  offereth  me  thanks  and 
praise,  he  honoureth  me  »  and  to  him 
that  ordereth  his  conversation  right 
will  I  shew  the  salvation  of  God. 


H 


THE  LI  PSALM. 
Miserere  mei,  Bens. 

AVE  mercy  upon  me,  O  God, 
after  thy  great  goodness  t  ac- 
cording to  the  multitude  of  thy  mercies 
do  away  mine  offences. 

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. 

4  Against  thee  only  have  I  sinned, 
and  done  this  evil  in  thy  sight  »  that 
thou  mightest  be  justified  in  thy  say- 
ing, and  clear  when  thou  art  judged. 

5  Behold,  I  was  sliapen  in  wicked- 
ness X  and  in  sin  hath  my  mother 
conceived  me. 


Os    tuum    abundavit    malitia 
lingua  tua  concinnabat  dolos. 


et   nequitia 


Sedens  adversus  fratrem  tuum  loque-  detrahebai 
baris :   et  adversus  filium  matris  tuse 
ponebas    scandalum;    htec    fecisti,    et 
tacui. 

Existimasti    inique    quod    ero    tui  •miiuHaiim 
similis  :  arguam  te,  et  statuam  con- 
tra faciem  tuam. 


Intelligite  hsec,  qxii  obliviscimini 
Deum :  nequando  rapiat,  et  non  sit 
qui  eripiat. 

Sacrificium  laudis  honorificabit  me : 
et  illic  iter  quo  ostendam  illi  salutare 
Dei. 


PSALMUS  L. 

MISERERE  mei,  Deus  :  secundum  Fenai  r.auiis 
.        .  Lauds  of  tlie  do- 

magnam  misericordiam  tuam.       parted. 

Et  secundum  multitudinem  misera- 

tionumtuarum :  deleiniquitatem  meam. 

Amplius  lava  me  ab  iniquitate  mea  :  "*  iuiustuia  m^a 

,  et  ti  dtlicto  meo 

et  a  peccato  meo  munda  me. 

Quoniam  iniquitatem  meam  ego 
cognosco  :  et  peccatum  meum  contra  oynwco  et  <Mic- 

ttim  itietim 

me  est  semper.  coram »,« 

Tibi  soli  peecavi,  et  malum  coram 
te  feci :  ut  justificeris  in  sermonibus 
tuis,  et  vincas  cum  judicaris. 

Ecce  enim  in  iniquitatibus  conceptus 
sum  :  et  in  peceatis  concepit  me  mater  >"  deucua  peperii 
mea. 


of  His  words  spoken  by  the  prophet,  "  Come,  now,  and  let  us 
reason  together,  saith  the  Lord ;  Though  your  sins  he  as  scarlet, 
they  shall  he  as  white  as  snow  ;  though  they  he  red  like  crimson, 
they  shall  be  as  wool.  If  ye  be  willing  and  obedient,  ye  shall  eat 
the  good  of  the  land." 

The  references  to  sacrifices  which  this  Psalm  contains,  are  to  be 
taken  in  two  senses.  First,  they  speak  of  the  unacceptahleness  of 
offerings  made  in  hypocrisy,  and  which  are  not  accompanied  by 
penitence,  obedience,  and  love ;  offerings  which  are  again  repu- 
diated 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-ofTerings  of  rams,  and  the  fat  of 
fed   beasts ;   and  I  delight  not   in   the  blood  of  bullocks,  or  of 

lambs,  or  of  he  goats 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  ofiered,  and  to  the  coming  in  of  the  new  dispensa- 


tion, which  is  founded  on  the  once-offered  sacrifice  of  Christ, 
presented  before  God  continually  in  Heaven,  and  re-presented 
on  earth,  in  the  sacrifice  of  the  Holy  Eucharist.  Thus,  "Oiler 
unto  God  thanksgivmg,"  and,  "  Whoso  offereth  Me  thanks  and 
praise,  he  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  oflering  at  your 
hand,"  he  added,  "  For  fi'om  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  pure  offering :  for  My  Name  shall  bo  great  among 
the  heathen,  saith  the  Lord  of  hosts."     [Mai.  i.  11.] 

PSALM  LI. 

buch  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  Representa- 
tive of  all  sinners.    God  laid  upon  Uim  the  iniquities  of  us  all,  and 

3   U 


386 

The  X.  Day. 

Morning 
Frayer. 


Lev.  xiv.  1—9. 
Numb.  xix.  U  - 

20. 
Mark  xvi.  16. 
John  iii.  5. 

xiii.  10. 


Luke  XV. 


THE  PSALMS. 


Malt.  T.  8. 
Jet.  xxiv.  7. 


Ezek.  xvili.  31. 
xi.  VJ. 
xxxvi.  26. 


Mat  tins  and 
Evensong  Ver- 
sictes. 


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  t  thou  shalt 
wash  me,  and  I  shall  be  whiter  than 
snow. 

8  Thou  shalt  make  me  hear  of  joy 
and  gladness  t  that  the  bones  wliich 
thou  hast  broken  may  rejoice. 

9  Tm-n  thy  face  from  my  sins  «  and 
put  out  all  my  misdeeds. 

10  jMake  me  a  clean  heart,  O  God  t 
and  renew  a  right  spirit  within  me. 

11  Cast  me  not  away  from  thy 
presence  »  and  take  not  thy  holy  Spirit 
from  me. 

12  O  give  me  the  comfort  of  thy 
help  again  »  and  stablish  me  with  thy 
free  Spirit. 

13  Then  shall  I  teach  thy  ways 
unto  the  wcked  t  and  sinners  shall 
be  converted  unto  thee. 

14  Deliver  me  from  blood-guilti- 
ness, O  God,  thou  that  art  the  God  of 
my  health  »  and  my  tongue  shall  sing 
of  thy  righteousness. 

15  Thou  shalt  open  my  lips,  O 
Lord  »  and  my  mouth  shall  shew  thy 
praise. 

16  For  thou  desirest  no  sacrifice, 
else  would  I  give  it  thee  t  but  thou 
dolightest  not  in  burnt-offerings. 

17  The  sacrifice  of  God  is  a  trou- 
bled spirit  t  a  broken  and  contrite 
heart,  O  God,  shalt  thou  not  despise. 


Ecce  enim  veritatem  dilexisti :  in- 
certa  et  occulta  sapientise  tuse  manifes- 
tasti  mihi. 

Asperges  me,  Domine,  hyssopo,  et 
mundabor  :  lavabis  me,  et  super  nivem 
dealbabor. 

Auditui  meo  dabis  gaudium  et  l<-eti- 
tiam  :  et  exsultabunt  ossa  humiliata. 

Averte  faciem  tuam  a  peccatis  meis  •. 
et  omnes  iniquitates  meas  dele. 

Cor  mundum  crea  in  me,  Deus  :  et 
spiritum  rectum  innova  in  visceribus 
meis. 

Ne  projicias  me  a  facie  tua :  et 
spiritum  sanctum  tnum  ne  auferas  a 
me. 

Eedde  mihi  Itetitiam  salutaris  tui : 
et  spiritu  principali  confirma  me. 

Docebo  iniquos  vias  tuas  :  et  impii 
ad  te  convertentur. 

Libera  me  de  sanguinibus,  Deus, 
Deus  salutis  mese  :  et  exsultabit  lingua 
mea  justitiam  tuam. 

Domine,  labia  mea  aperies :  et  os 
meum  annuntiabit  laudem  tuam. 

Quoniam  si  voluisses  sacrificium, 
dedissem  :  utique  holocaustis  non  de- 
lectaberis. 

Sacrificium  Deo  spiritus  contribu- 
latus  :  cor  contritum  et  humiliatum, 
Deus,  non  despieies.  non  $pcTnit 


thus  He  speaks  as  One  in  whom  all  the  woes  of  mankind,  nil  ori- 
pinal  and  all  actual  sin,  were  for  the  time  condensed  into  a  focus, 
that,  hy  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-rightoous  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  Sline  offences,"  "  Wash  Me," 
"  Cleanse  Jle."  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  offending  offspring.  Wash  Me, 
Whose  Immaculate  Conception  left  no  need  for  baptism,  and 
cleanse  Me,  Who  have  no  defilement  of  My  Nature,  for  I  am 
made  like  unto  My  brethren  in  all  things,  that  I  may  win 
purity  for  them.  I  acknowledge  Sly  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  5Iy  cradle  in  the  manger  at 
Bethlehem  to  My  Cross  on  the  hill  of  Calvary.     0  be  favourable 


and  gracious  unto  Thy  Sion,  and  build  Thou  the  walls  of  Tliy  New 
Jerusalem,  that  the  Eucharists  of  My  atoning  Sacrifice  may 
ever  be  presented  before  Thee,  and  in  that  and  in  them  all 
otlier  sacrifices  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-accusation ;  (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  his  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, 


THE  PSALMS. 


387 


The  X.  Day. 
Morning 

Prayer. 
Rev.  ixi.  H.  U, 

18. 


18  0  be  favourable  and  gracious 
unto  Sion  «  build  thou  the  walls  of 
Jerusalem. 

19  Then  shalt  thou  be  pleased  with 
the  sacrifice  of  righteousness,  with  the 
burnt-ofTerings  and  oblations  %  then 
shall  they  offer  young  bullocks  upon 
thine  altar. 


2  Thes3.  ii.  4. 
Kev.  xiii.  6,  7. 13. 


2  Tliess.  ii.  9. 
Isa.  ix.  15. 


I  Tim.  iv.  2. 


Job  xix.  10. 
Jude  12. 
Rev.  XX.  10. 


Rev.  .\iii.  17. 


w 


THE  LII  PSAMr. 
Quid  gloriaris  ? 

'HY   boastest    thou    thy    self, 
thou  tyrant  »  that  thou  canst 
do  mischief; 

2  Whereas  the  goodness  of  God  » 
endureth  yet  daily  ? 

3  Thy  tongue  imagineth  wicked- 
ness X  and  with  lies  thou  cuttest  like 
a  sharp  rasor. 

4  Thou  liast  loved  unrighteousness 
more  than  goodness  »  and  to  talk  of 
lies  more  than  righteousness. 

5  Thou  hast  loved  to  speak  all 
words  that  may  do  hurt  «  O  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    laujjh   him   to 


scorn. 
8  Lo, 


this   is  the    man  that   took 


not  God  for  his  strength  t  but  trusted 
unto  the  multitude  of  his  riches,  and 
strengthened   himself  in   his  wicked- 


Benigne  fae,  Domine,  in  bona  volun- 
tate  tua  Sion :  ut  isdificentur  muri 
Hierusalem. 

Tunc  acceptabis  sacrificium  justitise, 
oblationes  et  holocausta :  time  impo- 
nent  super  altare  tuum  vitulos. 


a 


PSALMUS  LI. 

TJID  gloriaris   in    malitia 
potens  es  in  iniquitate  ? 


Ciui  Tue«d.  Matlitie. 


Tota  die  injustitiam  cogitavit  lin- 
gua tua :  sicut  novacula  acuta  fecisti 
dolum. 

Dilexisti  malitiam  super  benignita- 
tem :  iniquitatem  magis  quam  loqui 
ffiquitatem. 

Dilexisti  omnia  verba  prsecipita- 
tionis  :  lingua  dolosa.  (« i 

Propterea  Deus  destrnet  te  in  fincm  : 
evellet  te,  et  emigrabit  te  de  taber- 
naculo  tuo ;  et  radicem  tuam  de  terra 
viventium. 

Vidcbunt  justi  et  timebunt,  et 
super  eum  ridebunt,  et  dicent :  Ecce 
homo  qui  non  posuit  Deum  adjutorem 
suum : 

Sed  speravit  in  multitudiue  divitia- 
rum  suarum  :  et  preevaluit  in  vanitate 
sua. 


and  also  enabled  Sim  to  see  the  wlmle  of  Ood's  hatred  for  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  peni- 
tence, 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  Pat- 
tern which  the  sinner  is  to  copy  when  he  comes  before  God  con- 
fessing his  transgressions,  praying  for  pardon,  promising  amend- 
ment of  life,  and  faithfully  expecting  a  perfect  absolution. 

Part  of  the  tenth,  eleventh,  and  fifteenth  verses  of  this  Psalm 
are  daily  used  as  versicles  at  Mattins  and  Evensong.  The  whole 
P-salm  was  formerly  used  every  day  except  Sunday. 


'  This  explains  "  Af^ainst  Thee  only  have  I  sinned."  In  the  depth  of  His 
vicarious  penitence,  the  offence  against  God  Ijecomes  so  blindingly  apparent 
that  the  offence  against  man  is  for  tlie  time  invisible. 


PSALM  LII. 

The  title  of  this  Psalm  connects  it  with  the  iniquitous  acts 
of  Doeg  in  slaying  Abimelech  and  a  multitude  of  other  priests 
and  their  families  at  the  command  of  Saul.  [1  Sam.  xxii. 
18,  19.]  By  this  wicked  act  both  Saul  and  Doeg  constituted 
themselves  types  of  Antichrist,  and  the  words  spoken  against 
them  by  the  Psalmist  derive  a  part  of  their  force  from  the  fact 
that  they  are  also  a  prophecy  respecting  the  great  enemy  of  the 
Lord,  and  of  His  Church.  This  gives  the  key  to  the  strong  lan- 
guage respecting  the  "  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  his  person,  when  "  he  as  God 
sittcth  in  the  temple  of  God,  showing  himself  that  he  is  God." 
[2  Thcss.  ii.  4.]  But  the  "sharp  razor'*  of  Antichrist  will  be 
vanquished  by  the  "  two-edged  sword  "  [Rev.  i.  16]  of  truth, 
which  proceeds  out  of  tlie  mouth  of  "  the  WORD  of  God."  [Ibid. 
xix.  13.     2  Thess.  ii.  8.] 

3D2 


388 


THE  PSALMS. 


Evening 

Praiftr. 
Vs.  xiv.  I. 
P$,  xiv.  2. 


pj.  xiv.  3. 


T' 


The  X.  Day.  9  As  for   me,   I  am  like   a   green 

"pruuer.        oHve-tree  in  the  house  of  God  «  my 
Jer.  xi.  iii.  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 
Hke  it  well. 

THE  LIII  rSALM. 

Dixit  insipiens. 

HE  foolish  body  hath  said  in  his 
heart  »  There  is  no  God. 

2  Corrupt  are  they,  and  become 
abominable  in  their  wickedness  t  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  abo- 
minable t  there  is  also  none  that  doeth 
good,  no  not  one. 

5  Are  not  they  without  understand- 
ing that  work  wickedness  «  eating  uj) 
my  people  as  if  they  woidd  eat  bread  ? 
they  have  not  called  upon  God. 

p..  xiv.  9.  5  They  were  afraid  where  no   fear 

Prov.  xxvui.  1.  •' 

Job  XT.  20.  ^as  X  for  God  hath  broken  the  bones 
of  him  that  besieged  thee ;  thou  hast 
put  them  to  confusion,  because  God 
hath  despised  them. 

7  Oh,  that  the  salvation  were  given 
unto  Israel  out  of  Sion  x  Oh,  that  the 
Lord  would  deliver  his  people  out  of 
captivity. 

8  Then  should  Jacob  rejoice  «  and 
Israel  should  be  right  glad. 

THE  LIV  PSALM. 
Dens,  in  nomine. 


Pi.  xiv.  8, 


Pt.  xiT.  11. 
Rev.  vi.  10. 


Good  Friday, 
Mattins, 


O  AVE  me,  O  God,  for  thy  Name's 
KJ     sake  x  and  avenge   me   in   thy 


strength. 


Thus  also  a  contr.ist  is  set  forth  in  this  Psalm  between  the 
kingilom  of  Antichrist  and  the  Church.  Tlie  one  will  be  rooted 
out  of  the  land  of  the  living,  tlie  other  planted  like  a  green  olive- 
tree  in  the  House  of  God.  For  all  past  mercies  to  her,  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  dif- 
ference, and  a  very  conspicuous  one,  is,  that  there  is  here  no 


Ego  autem,  sicut  oliva  fructifera  in 
domo  Dei :  speravi  in  misericordia  Dei 
in  seternum ;  et  in  sseculum  sseculi. 

Confitebor   tibi   in    sseculum,    quia  tibi  Oomirn 
fecisti  :    et  exspeetabo  Nomen   tuum, 
quoniam  bonum  est  in  conspectu  sanc- 
torum tuorum. 


PSALMUS  LII. 

DIXIT  insipiens  in  corde  sue :  Non  '^^'ei'-  Mattins. 
est  Deus. 
Corrupti  sunt,  et  abominabiles  facti 
sunt    in   iniquitatibus  :    non    est   qui  '"  voiuniatuui 
faciat  bonum. 

Deus  de  cceIo  prospexit  super  filios 
hominum  :  ut  videat  si  est  intelligens, 
aut  requirens  Deum. 


SUIS 

bonum  non  est 
usque  ad  unum 


Omnes  declinavenmt,  simul  inu- 
tiles  facti  sunt  :  non  est  qui  faciat 
bonum,  non  est  usque  ad  uniun. 

Nonne  scient  omnes  qui  operantur  cognoieent 
iniquitatem  :     qui    devorant    plebem 
meam  ut  cibum  panis  ?  .ico/  «<■»»■ 

Deum  non  invocaverunt :  iUic  tre- 
pidaverunt  timore,  ubi  non  fuit  timor. 

Quoniam  Deus  dissipavit  ossa  eorum  dissipat  ossa 

.....  .  n      •  hominum  tibi 

qui  homimbus  jnacent :   contusi  sunt,    pi-cenimm... 
quoniam  Deus  sprevit  eos. 

Quis  dabit  ex  Sion  salutare  Israel  ? 
cum    converterit    Deus    captivitatem  dumartriu 
plebis  su£e  :  exsultabit  Jacob,  et  lietabi- 
tiir  Israel.  | 


D 


me. 


PSALMUS  LIIL  Sund.andall 

Festivals, 

EUS,  in  Nomine  tuo  salvum  me     FrlryMatUn., 
fac :    et   in  virtute  tua  judica  Ea^Jter  Eve,' 

3rd  Noct.' 
libera  me 


mention  of  "  the  Poor "  and  "  the  Righteous,"  after  the  words 
"  They  were  afraid  where  no  fear  was."  This  omission  gives  the 
Psalm  a  more  direct  application  to  the  persecution  of  the  Church 
by  Antichrist  than  to  the  opposition  ofl'ered  by  him  to  our  Lord 
personally ;  and  thus  it  may  be  taken  as  a  hymn  of  the  Church 
in  the  last  days  of  its  militant  condition,  wlien  the  souls  under 
the  altar  will  cry,  "  How  long,  O  Lord,  holy  and  true,  dost  Thou 
not  judge  and  avenge  our  blood  on  them  that  dwell  on  the 
earth  ?  "  and  when  Antichrist  having  been  empowered  "  to  make 
war  with  the  s.aints  and  to  overcome  them,"  they  also  will  cry, 
"Oh,  that   the  salvation  were  given  unto  Israel  out  of  Sion j 


THE  PSALMS. 


389 


The  X.  Day. 

Evening 

Prayer. 
Luke  xxiii  14. 


Tohn  xviii.  11. 
xix.  11. 


Luke  xxii.  42. 
xxiii.  40. 


Luke  xxiii.  34. 
I.sa.  liii.  11. 


Liment.  iii. 
Hcb.T.  7. 


Joiin  xli.  27. 
xiii.  21. 


2  Hear  my  prayer,  0  God  «  and 
hearken  unto  the  words  of  my  mouth. 

3  For  strangers  are  risen  up  against 
me  »  and  tyrants,  which  have  not  God 
before  their  eyes,  seek  after  my  soul. 

4  Behold,  God  is  my  helper  »  the 
Lord  is  with  them  that  uphold  my 
soul. 

5  He  shall  reward  evil  unto  mine 
enemies  «  destroy  thou  them  in  thy 
truth. 

C  An  offering  of  a  free  heart  will  I 
give  thee,  and  praise  thy  Name,  O 
Lord  J  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. 
Hxaudi,  Beus. 

HEAR  my  prayer,  O  God  »  and 
hide  not  thyself  from  my  peti- 
tion. 

2  Take  heed  unto  me,  and  hear  me  » 
how  I  mourn  in  my  prayer,  and  am 
vexed. 

3  The  enemy  crieth  so,  and  the 
ungodly  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. 


Deus,  exaudi  orationem  meam  :  au- 
ribus  percipe  verba  oris  mei. 

Quoniam    alieni   insurrexerunt    ad- 
versum  me,  et  fortes  qusesierunt  ani-  im 
mam   meam  :     et    non    proposuei-unt 
Deum  ante  conspectum  sunm. 

Ecce  enim  Deus  adjuvat  me :  et 
Dominus  susceptor  est  animiE  mese. 

Averte  mala  inimicis  meis :  et  in 
veritate  tua  disperde  illos. 

Voluntarie  sacrificabo  tibi ;  ct  con- 
fitebor  nomini  tuo,  Domine  :  quoniam 
bonum  est. 

Quoniam  ex  omni  tribulatione  eri- 
puisti  me  :  et  super  inimicos  meos  de- 
spexit  oculus  mens. 


PSALMUS  LIV. 

EXAUDI,  Deus,  orationem  meam  :  wea.  Mattins. 
et  ne  despexeris  deprecationem 
meam  ;  intende  mihi,  et  exaudi  me. 

Contristatus  sum  in  exercitatione 
mea :  et  conturbatus  sum  a  voce  ini- 
mici,  et  a  tribulatione  peccatoris. 

Quoniam  declinaverunt  in  me  iui- 
quitates :  et  in  ira  molesti  erant  mihi. 


Cor  meum  conturbatum  est  in  me  : 
et  formido  mortis  cecidit  super  me. 


oh,  that  the  Lord  would  deliver  His  people  out  of  captivity." 
But  "  he  that  leadeth  into  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  LIV. 

The  long-established  custom  of  the  Church  has  given  us  the 
true  meaning  of  this  Psalm  by  appropriating  it  to  the  commemo- 
ration of  our  Blessed  Lord's  Passion.  Li  the  words  **  Save  me, 
O  God,"  we  hear  the  same  voice  as  that  which  uttered  the  bitter 
cry  which  was  taken  fi'om  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  in  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  have  not  God  before  their  eyes,"  we  see  the  unjust  conduct 
of  Pilate,  who  was  convinced  of  the  holy  Sutl'erer's  innocence. 


1  comfortable]  i.  e.  strengthenhtg.  So  the  earliest  English  Bibles  read 
Isa.  xli.  7,  "And  he  comfottide  hyin  with  nailes,  that  it  shulde  not  be 
moued."  And  Phil.  iv.  13.  "T  may  alle  thingis  in  him  that  comfortith 
me."    The  ultimate  derivation  of  "  comfort  "  is  from  "  fortis." 


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  "  oflcring  of  a  free  heart,"  we  see  the  submission  ex- 
pressed in  the  words  "  not  My  will  but  Thine  be  done,"  and 
the  voluntary  yielding  up  of  His  life  when  no  man  had  power 
to  take  it  from  Him.  Lastly,  the  "  vengeance  "  spoken  of  here 
receives  its  proper  interpretation  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  with  Him  by  the  power  of  His  Intercession. 

PSALM  LV. 

The  soiTows  of  our  Blessed  Redeemer's  soul  are  here  predicted 
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  Gethse- 
mane  and  the  Cross,  but  it  also  pervaded  all  His  life,  and  especially 
that  period  of  it  when  His  Ministry  brought  Him  within  tho 
nearer  contemplation  of  man's  ingratitude. 


3U0 

Tlie  X.  Day. 
Evening 

Prayer. 
Job  iv.  14. 


Rot.  xii.  6. 14. 


THE  PSALMS. 


I  had  wings 
flee 


Gen.  x'u  7. 
John  xix.  20. 
Acts  ii.  4. 


John  liii.  21.  26 


Luke  xxii.  47. 
Hark  xiv.  45. 
Matt.  xxvi.  SO. 


Matt.  xxTii.  5. 


5  Fearfulness  and  trembling  are 
come  upon  me  j  and  an  horrible  dread 
hath  overwhelmed  me. 

6  And  I  said,  O  that 
like  a  dove  «  for  then   would   I 
away  and  be  at  rest. 

7  Lo,  then  would  I  get  me  away 
far  off  »  and  remain  in  the  wilder- 
ness. 

8  I  would  make  haste  to  escape  » 
because  of  the  stormy  ^-ind  and  tem- 
pest. 

9  Destroy  their  tongues,  O  Lord, 
and  divide  them  »  for  I  have  spied  un- 
righteousness and  strife  in  the  city. 

10  Day  and  night  they  go  about 
within  the  walls  thereof  i  mischief 
also  and  sorrow  are  in  the  midst  of 
it. 

11  "Wickedness  is  therein  t  deceit 
and  guile  go  not  out  of  their  streets. 

12  For  it  is  not  an  open  enemy 
that  hath  done  me  this  dishonour  »  for 
then  I  could  have  borne  it. 

13  Neither  was  it  mine  adversary 
that  did  magnify  himself  against  me  t 
for  then  peradventure  I  would  have 
hid  my  self  from  him. 

14  But  it  was  even  thou,  my  com- 
panion »  my  guide,  and  mine  own 
famihar  friend. 

15  We  took  sweet  counsel  together  t 
and  walked  in  the  house  of  God  as 
friends. 

16  Let  death  come  hastily  upon 
them,  and  let  them  go  down  quick 
into  hell  t  for  wickedness  is  in  their 
dwellings,  and  among  them. 

1 7  As  for  me,  I  wiU  call  upon  God  » 
and  the  Lord  shall  save  me. 


Timor  et  tremor  venerunt  super  me : 
et  contexerunt  me  tenebrse. 

Et   dixi,   quis   dabit    mihi    pennas 
sicut  columbae  :  et  volabo,  et  requies- 


Ecce  elongavi  fugiens  :  et  mansi  in 
solitudine. 


Exspectabam   eum  qui   salvum  me 
fecit  :    a   pusillanimitate    spiritus    et  ■'^'5^7/,„°  J" tem,» 
tempestate. 

Praecipita,  Domine,  divide  linguas 
eorum  :  quoniam  vidi  iniquitatem  et 
contradictionem  in  civitate. 

Die  ac  nocte  circundabit  earn  super 
muros  ejus  iniquitas  ;  et  labor  in  me- 
dio ejus,  et  injustitia. 

Et  non  defeeit  de  plateis  ejus  :  usr.ra 
et  dolus. 

Quoniam  si  inimicus  mens  malc- 
dixisset  mihi :  sustinuissem  utique.        "vportatsem 

Et  si  is  qui  oderat  me  super  me 
maerna  locutus   fuisset :  abscondissem  abmndertm  me 

&  uligiie  ab  eo 

me  forsitan  ab  eo. 

Tu  vero  homo  unanimis  :  dux  mens 
et  notus  mens  : 

Qui  simul  mecum  dulces   capiebas  cf.Matt.xsvi.23. 
cibos  :  in  domo  Dei  ambidavimus  cum 
consensu. 

Veniat  mors  super  illos  :  et  descen- 
dant in  infernum  viventes. 

Quoniam    nequitise    in    habitaculis  "<■'?■"■''<■'" '""- 

_^  pittti 

eorum  :  in  medio  eorum. 

Ego  autem  ad  Deum  clamavi :  et 
Dominus  salva\'it  me.  ei'imiifii 


That  the  holy  Jesus  suffered  from  the  fe.ir  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  weut,"  on  the  occasion  when  this  Psalm  was 
written,  " the  people  that  was  with  him"  were  also  "weeping 
as  they  went  up."  [2  Sam.  xv.  30.]  But  when  the  Son  of  David 
Btedfastly  set  His  face  to  go  up  to  .Terusalem,  "  He  went  before 
them  "  [Mark  x.  32],  walking  alone  in  such  a  manner  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  "  wont  a  little  fm-ther,"  that  He  might  he 
divided  from  the  companionship  even  of  the  three  chosen  dis- 
ciples ;  and  as  if  to  make  His  loneliness  more  complete,  they 
could  not  even  at  a  distance  watch  with  Him.  but  fell  asleep. 


Alone  He  went  with  those  who  apprehended  Him,  for  "  all  for- 
sook Him  and  fled ;"  alone  He  apjieared  before  the  High  Priest 
and  Pilate,  even  Peter  denying  tliat  he  was  His  friend ;  alone 
He  hung  upon  the  cross.  His  disciples  "  standing  afar  off." 
Such  utter  isolation  in  His  sufferings  and  sorrows  may  have 
aggravated  greatly  the  fear  of  death,  and  the  horrible  dread  by 
which  He  was  overwhelmed ;  and  still  more  would  that  fear  be 
aggravated  by  the  "  storm  and  tempest "  of  the  bitter  and 
tumultuous  assembly  by  which  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 
Him.  It  was  one  of  these  whose  words  were  smoother  than  oil 
wlien  he  said,  "Master,  Master,  and  kissed  Him,"  and  yet  were 
as  the  piercing  of  a  sword,  since  they  were  words  with  which  ha 


THE  PSALMS. 


89] 


Tlie  X.  Day. 

Evening 
Frayer. 


Lu1;e  xxii.  43. 


Luke  xxii.  ^3. 


Mark  xiv.  45. 
Prov.  xU.  18. 


1  Pel.  V.  7. 


The  XI.  Day. 
Morning 
Prayer. 

1  Pet.  V.  8. 


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  t  for  they  will  not  turn, 
nor  fear  God. 

21  He  laid  his  hands  upon  such  as 
be  at  peace  with  him  i  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  be  they  very  swords. 

23  O  cast  thy  burden  upon  the 
Lord,  and  he  shall  nourish  thee  t  and 
shall  not  suffer  the  righteous  to  fall  for 
ever. 

24  And  as  for  them  t  thou,  O  God, 
shalt  bring  them  into  the  pit  of  de- 
struction. 

25  The  blood-thirsty  and  deceitful 
men  shall  not  live  out  half  their  days  t 
nevertheless,  my  trust  shall  be  in  thee, 
O  Lord. 


B 


THE  LVI  PSALM. 

Miserere  mei,  Beus. 

E  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  t  for  they  be  many 
that  fight  against  me,  O  thou  most 
Highest. 

3  Nevertheless,  though  I  am  some- 
time afraid  x  yet  put  I  my  trust  in 
thee. 


saecula  et  mnti>-t 
in  teterntim 


Vespere,  et  mane,  et  meridie  na^-- 
rabo  et  annuntiabo  :  et  exaudiet  vocem 
meam. 

Redimet  in  pace  animam  meam  ab  Liberaiit 
his  qui  appropinquant  mihi :  quoniam  adpropianimim 
inter  multos  erant  mecum. 

Exaudiet  Deus,  et  humiliabit  illos  : 
qui  est  ante  ssecula. 

Non  enim  est  illis  commutatio,  et 
non  timuerunt  Deum  :  extendit  ma- 
num  suam  in  retribuendo. 

Contaminaverunttestamentum  ejus  : 
divisi  sunt  ab  ira  vultusejus,  et  appro-  adprt-piavu  cat 
pinquavit  cor  illius. 


MoUiti    svmt   sermones   ejus    super  uoiuervni 
oleum  :  et  ipsi  sunt  jacula. 

Jaeta  super  Dominum  curam  tuam  'i  nominum 

■*■  ^  ^       ^  coyitalumtuiim 

et  ipse  te  enutnet :  et  non  dabit  in 
seternum  fluctuationem  juste. 

Tu  vero,  Deus,  deduces  eos :  in  pu- 
teum  interitus. 

Viri  sanguinum  et  dolosi  non  dimi- 
diahunt  dies  suos  :  ego  autem  sperabo 
in  te,  Domine. 


PSALMUS  LV. 

MISERERE  mei,  Deus,  quoniam  wed.  iiatuns. 
conculcavit  me  homo  :  tota  die 
impugnans  tribulavit  me.  beiiam 

Conculeaverunt  me  inimici  mei  tota  tota  die  ab  hiiuh- 
die :  quoniam  multi  bellantes    adver^ 
sum  me. 


dine  diet  quo- 
niam multi  qui 
debellant 


Ab  altitudine  diei  timebo  :  ego  vero  >"<  i'meiunt  .•  ego 

^  vero  in  te 

in  te  sperabo. 


betrayed  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  the 
twenty -third  verse,  "  casting  all  your  care  upon  Him,  for  He 
eareth  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  afllictions  of  the  Church 
under  Nero's  persecution,  foreshadowed  those  which  will  come 
npon  her  in  the  latter  days,  as  is  shown  by  our  Lord's  pro- 
phecy of  both  those  periods.  And,  as  the  Jews  led  on  the 
persecution   of    tlie   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  appli- 
cation to  the  sorrows  of  Christ.  And  they  may,  in  a  degree,  be 
applied  to  all  periods  of  trouble  which  foil  upon  the  City  of  God, 
through  the  constant  and  persistent  autagonism  of  "  the  Prince  uf 
this  world." 

PSALM  LVI. 

The  tone  of  this  Psalm  agrees  with  that  of  the  preceding ;  and 
it  as  clearly  refers  to  that  life-long  persecution  which  our  LonJ 


392 

Tlie  XI.  Day. 
Morning 

Prayer. 
Isa.  xxxi.  5. 

xl.  6. 


Luke  xxiii.  2. 

Matt.  xxvi.  61. 

xxvii.  47, 


Gen.  iii.  15. 


THE  PSALMS. 


Hcb.  T.  7. 
Hi:.  Ui.  16. 


Easter  Dav, 

.Mattins'. 
Ps    xvii.  8. 


4  I  will  praise  God,  bttiause  of  liis 
word  t  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  altogether,  and  keep 
themselves  close  «  and  mark  my  steps, 
when  they  lay  wait  for  my  soul. 

7  Shall  they  escape  for  their  wicked- 
ness X  thou,  O  God,  in  thy  displeasure 
shalt  cast  them  down. 

8  Thou  tellest  my  flittings ;  put  my 
tears  into  thy  bottle  J  are  not  these 
things  noted  in  thy  book  ? 

9  "V^Tiensoever  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  t 
in  the  Lord's  word  ^-ill  I  comfort  me. 

11  Yea,  in  God  have  I  put  my 
trust  »  I  will  not  be  afraid  what  man 
can  do  unto  me. 

12  Unto  thee,  O  God,  will  I  pay 
my  vows  »  unto  thee  will  I  give 
thanks. 

13  For  thou  hast  delivered  my  soul 
from  death,  and  my  feet  from  falling  % 
that  I  may  walk  before  God  in  the 
light  of  the  living. 

THE  LVII  PSALM. 

Miserere  mei,  Bcus. 

BE  merciful  unto  me,  O  God,  be 
merciful  unto  me,  for  my  soul 
trusteth  in  thee  »  and  under  the  sha- 
dow of  thj'  wings  shall  be  my  refuge, 
until  this  tyranny  be  over-past. 


meos  tota  die . 
sperabo 


exipectavil  anima 
mea 


In  Deo  laudabo  sermones  meos ;  in 
Deo  speravi  :  non  timebo  quid  faciat 
mihi  caro.  miiiHomo 

Tota  die  verba  mea  execrabantur  : 
advcrsum  me  omnes  cogitationes  eorum  o""'"  ««"'•'"" 
in  malum. 

Inhabitabunt  et  abscondent :  ipsi 
calcaneum  meum  observabunt. 

Sicut  sustinuerunt  animam  meam, 
pro  nihilo  salvos  facies  illos  :  in  ira 
populos  confringes. 

Deus,  %'itam  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. 


tperabo 


In  me  sunt,  Deus,  vota  tua :  quse 
reddam,  laudationes  tibi. 

Quoniam  eripuisti  animam  meam 
de  morte,  et  pedes  meos  de  lapsu  :  ut 
placeam  coram  Deo  in  lumiue  viven- 
tium. 


vota  qu{£  reddam 
taudalionis 


oculos  meos  a  la- 
crimis  pedes 


PSALMUS  LVI. 

MISERERE  mei,  Deus,   miserere  wed.  Mattins. 
mei :    quoniam   in   te  confidit 
anima  mea. 

Et  in  umbra  alanim  tuanim  sperabo : 
donee  transeat  iniquitatis. 


underwent  from  tliose  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  imagining  evil  against  Christ,  all  His  life  was  laid 
open  before  the  liightcous  Judge,  His  sorrows  were  noted  in 
God's  Hook  of  remembrance,  and  "  when  He  had  ofi'ered  up 
prayers  and  supplications,  with  strong  crjing  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  direct  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 ;  but,  in 
another  sense,  the  Adversary  who  is  ever  going  about  seeking 
whom  he  may  devour,  and  of  whom  our  Lord  sometimes  spoke 
parabolically  under  the  figure  of  a  human  Enemy.  The  "  daily  " 
of  verses  1  and  2,  should  be  understood  us  "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  Eedeemer'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-giring  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  atler  human  suc- 
cour ;  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  tis  see  whether  Elias  will  come 
to  save  Him." 

So  solemn  a  meaning  of  this  Psalm  will  warn  against  its  too 
close  apphcation  to  the  troubles  of  our  ordinary  life.  The  member 
of  Christ  is,  indeed,  surrounded  by  spiritual  aoemics,  the  Evil 


THE  PSALMS. 


393 


Tlie  XI.  Day. 
Morning 
Prayer. 


John  xi.  48. 
xviii.  33. 
xix.  15. 


Pt.  cviii.  1. 


2  I  will  call  unto  the  most  higli 
God  I  even  unto  the  God  that  shall 
perform  the  cause  which  I  have  in 
hand. 

3  He  shall  send  from  heaven  t  and 
save  me  from  the  reproof  of  him  that 
would  eat  me  up. 

4  God  shall  send  forth  his  mercy 
and  truth  «  mv  soul  is  amono-  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  sharjp  sword. 

6  Set  up  thyself,  O  God,  above  the 
heavens  »  and  thy  glorj'  above  all  the 
earth. 

7  They  have  laid  a  net  for  my  feet, 
and  pressed  down  my  soul  j  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  gloiy ;  awake, 
lute  and  harp  «  I  my  self  will  awake 
right  early. 

10  I  will  give  thanks  imto  thee,  O 
Lord,  among  the  peojile  «  and  I  will 
sing  unto  thee  among  the  nations. 

11  For  the  greatness  of  thy  mercy 
reacheth  unto  the  heavens  »  and  thy 
truth  unto  the  clouds. 

12  Set  \\]>  thyself,  O  God,  above 
the  heavens  %  and  thy  glory  above  all 
the  earth. 


Clamabo    ad    Deum    altissimum 
Deum  qui  benefecit  mihi. 


Misit  de  codIo,  et  liberavit  me  :  dedit 
in  opprobrium  conculcautes  me. 

Misit  Deus  misericordiam  suam  et 
veritatem  suam :  et  cripuit  animam 
meam  de  medio  catulorum  leonum; 
dormivi  conturbatus. 

Filii  hominum  dentes  eorum  arma 
et  sagittfe  :  et  lingua  eorum  gladius  machxra  acuia 
acutus. 

Exaltare  super  ccelos,  Deus :  et  in 
omnem  terram  gloria  tua. 

Laqueum  paraverunt  pedibus  meis  : 
et  incurvaverunt  animam  meam. 

Fodemnt  ante  faciem  meam  foveam : 
et  inciderunt  in  earn.  ipsi  incidenint 

Paratum  cor  meum,  Deus,  paratum 
cor  meum  :  cantabo  et  psalmum  dicam 
Domino. 

Exsurge  gloria  mea,  exsurge  psalte- 
rium  et  cithara  :  exsurgam  diluculo. 

Confitebor  tibi  in  populis,  Domine  : 
et  psalmum  dicam  tibi  in  gentibus  : 

Quoniam  magnificata  est  usque  ad 
calos  misericordia  tua :  et  usque  ad 
nubes  Veritas  tua. 

Exaltare  super  coelos,  Deus  :  et  super 
omnem  terram  gloria  tua. 


One  and  all  bis  evil  instrnments,  and  against  these  the  prayerfiil 
words  of  the  Psalm  may  legitimately  be  used.  But  words  that 
were  primarily  spoken  as  a  prophecy  relating  to  the  persecution 
of  Christ  are  infinitely  too  solemn  to  be  referred  to  the  Imman 
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  that  all  foes  of  Christ  are 
also  enemies  of  His  Church,  and  that  they  who  persecute  the 
Church  are  re-opening  the  wounds  of  the  Crucified  Jesus  Himself. 
[Acts  ii.  5.] 

PSALM  LVII. 

The  Easter  character  of  this  Psalm  is  evident  in  the  sL\th  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  God'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,  condemned,  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  tlie 
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  with  a 
tyranny  to  which  the  world  never  saw  a  parallel :  and  yet  ever 
saying,  "Under  the  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  crown  His  Passion  with  His  Resurrection, 
and  answering  His  words,  "  I  Myself  will  awake  right  early," 
with  the  chorus,  "  Set  up  Thyself,  O  God,  above  the  heavens  ;" 
"  Awake  up.  My  glory,"  with  "  Set  up  Thy  glory  above  all  the 
earth." 

And  as  the  Church  has  part  witli  Christ  in  His  sufferings,  so 

3  K 


394 


THE  PSALMS. 


Tlie  XI.  Day. 
Jlfoniittfj 
Pfayei'. 


Ua.  xlviii.  8. 


Rum,  iii.  13. 
Matt,  iii.  7. 

xii.  34. 
Acts  vii.  57. 


Jer.  viii.  17. 


Eccl.  vi.  3. 

Job  iii.  16. 


Rev.  xi.  17,  18, 
xii.  12. 


THE  hVni  PSALM, 

Si  vere  utiqite. 

ARE  your  minds  set  upon  righte- 
ousness, O  ye  congregation  x 
and  do  ye  judge  the  thing  that  is 
right,  O  ye  sons  of  men  ? 

2  Yea,  ye  imagine  mischief  in  your 
heart  upon  the  earth  »  and  your  hands 
deal  with  wickedness, 

3  The  ungodly  are  froward,  even 
from  their  mother's  womb  »  as  soon  as 
they  are  born,  they  go  astray,  and 
speak  lies. 

4  They  are  as  venomous  as  the  poi- 
son of  a  serjient  «  even  like  the  deaf 
adder  that  stoppeth  her  ears ; 

5  Which  refuseth  to  hear  the  voice 
of  the  charmer  i  charm  he  never  so 
wisely, 

6  Break  their  teeth,  O  God,  in  their 
mouths,  smite  the  jaw-bones  of  the 
lions,  O  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  fi'uit  of 
a  woman  »  and  let  them  not  see  the 
sun, 

8  Or  ever  your  pots  be  made  hot 
with  thorns  j  so  let  indignation  vex 
him,  even  as  a  thing  that  is  raw, 

9  The  righteous  shall  rejoice  when 
he  seeth  the  vengeance  t  he  shall  wash 
his  footsteps  in  the  blood  of  the  un- 
godly, 

10  So  that  a  man  shall  say.  Verily 
there  is  a  reward  for  the  righteous  » 
doubtless  there  is  a  God  that  judgeth 
the  earth. 


s 


rSAlMUS  LVII. 
I  vere  utique  justitiam  loquimini :  ^^^  Maitos* 
recta  judicate  fUii  hominum.  jusia 


Etenim  in  corde  iniquitates  opera- 
mini  in  terra  :  injustitias  enim  manus 
vestrse  concinnant. 

Alienati  sunt  peccatores  a  vulva; 
erraverunt  ab  utero  :  locuti  sunt  falsa. 


Furor  illis  secundum  similitudinem  na 
serpentis :  sicut  aspidis  surdfe  et  ob- 
turantis  aures  suas. 

Quae  non  exaudiet  vocem  incantan- 
tium :  et  venefici  incantantis  sapienter.  qua  incmiant^ 

a  tajitcnte 

Deus  conteret  dentes  eorum  in  ore 
ipsorum  :  molas  leonwm  confringet 
Dominus, 

Ad  nihilum  devenient  tanquam  aqua 
decurrens  :  intendit  arcum  suum  donee 
infirmentur. 

Sicut   cera    qufe   fluit,   auferentur :  uquefacta 
supercecidit    ignis,    et   non    ^'iderunt 
solem, 

Priusquam  intelligerent  spinse  ves-  produtxmt 
trae  rhamnum :  sicut  viventes,  sic  in 
ira  absorbet  eos, 

Lsetabitur  iustus  cum  viderit  vin-  vindictam  im- 

piorum 

dictam  :   manus  suas  lavabit  in  san- 
guine peccatoris. 

Et  dicet  homo.  Si  utique  est  fructus 
justo :  utique  est  Deus  judicans  eos 
in  terra. 


also  in  the  joy  and  triumph  of  His  resurrection.     While  therefore 

the  Head  sings,  "Awake  up.  My  glory I  IFyself  will  awake 

right  early,"  the  prophetic  echo  is  licai-d,  "  Tliy  dead  men  shall 
live,  together  with  My  dead  body  shall  they  arise.  Awake  and 
siiig,  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  "  congregation," 
or  assembly  of  juilges,  nor  was  his  conduct  ever  debated  in  a 
judicial  sense  by  those  who  gave  counsel  to  Sanl  or  Absalom. 
Our  Lord  was,  however,  brought  before  the  Sanhedrim,  the 
supreme  assembly  of  judicature  among  the  Jews,  and  the  Psalm 
has  a  htcral  meaning  in  respect  to  Him  which  it  has  not  in 
respect  to  David,  To  the  unjust  judgment  of  those  who  con- 
ilcmned  Christ,  and  to  the  Jewish  nation  as  represented  by  them, 
this  I'siUm  must  be  considered  to  apply;  and  as,  in  the  prcceiliii™ 


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  vipers;" 
and  the  reference  to  the  deafness  of  the  viper  or  adder  is  a  predic- 
tion of  the  spirit  in  which  the  judges  of  our  Lord  said,  "  whet 
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 
Chnrch,  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 
on  Psalm  l.vix.  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  wilderuees, 


THE  PSALMS. 


39£ 


The  XI.  Day. 
^Evening 

JPrai/er. 
A  Passion  Psalm. 
Luke  xxii.  4:J. 


D' 


THE  LIX  PSALM. 
Eripe  me  de  invmicis. 
ELIVER  me  from  mine  enemies, 
O  God  %  defend  me  from  them 
that  rise  up  against  me. 

2  O  deliver  me  from  the  wicked 
doers  $  and  save  me  from  the  blood- 
thirsty men. 

3  For  loj  they  lie  waiting  for  my 
soul  t  the  mighty  men  are  gathered 
against  me,  without  any  offence  or 
fault  of  me,  O  Lord. 

4  They  run  and  prepare  themselves 
without  my  fault  »  arise  thou  therefore 
to  help  me,  and  behold. 

Exod.  xxxi!  34.        5  stand  up,  O  Lord  God  of  hosts, 

Luke  XIX.  44.  ^ '  ' 

thou  God  of  Israel,  to  visit  all  the 
heathen  t  and  be  not  merciful  unto 
them  that  offend  of  malicious  wicked- 


Ps.  xxii.  20.  6  They  go  to  and  fro  in  the  even- 

Matt.  VU.  (j.  ^  . 

XV.    2n       27  ijja.        ,        W^Qy       g-piu        liJ^g        g^       (iQg,  gml       j.yjj 

Rev.  xxu.  15.  f  J     >r>  b! 

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,  shalt  have 
them  in  derision  «  and  thou  shalt  laug-h 
all  the  heathen  to  scorn. 

9  My  strength  will  I  ascribe  unto 
thee  t  for  thou  art  the  God  of  my  re- 
fuge. 

10  God  sheweth  me  his  goodness 
plenteously  j  and  God  shall  let  me  see 
my  desire  upon  mine  enemies. 

Rev  i"' 0*' "■         ■'■■'■  ^^^y  them  not,  lest  my  people 
^iZlt^i^'ii^'      foi'get   it  »  but    scatter   them  abroad 
Ezek,  xu.  15.       among  the  people,  and  put  them  down, 
O  Lord,  our  defence. 


12  For  the  sin  of  their  mouth,  and 
for  the  words  of  their  lips  they  shall 
be  taken  in  their  pride  «  and  why? 
their  preaching  is  of  cursing  and  lies. 


E 


PSALirUS  LVIII. 

RIPE  me  de  inimicis  meisi,  Deus  '^^i-  Mattina, 

'  _  Good  Friday, 

mens  :  et  ab  insurgentibus  in  me     ^rd  Noct. 
libera  me. 

Eripe   me  de  operantibus  iniquita- 
tem :  et  de  viris  sanguinum  salva  me. 

Quia  ecce  ceperunt  animam  meam  :  occupaverunt 
irruerunt  in  me  fortes. 


Neque  iniquitas  mea,  neque  pecca- 
tum  meum,  Domine :  sine  iniquitate 
cucurri,  et  direxi.  et  duigebar 

Exsurge  in  occursum  meum,  et  vide : 
et  tu,  Domine,  Deus  virtutum,  Deus 
Israel. 

Intende  advisitandas  omnes  geutes: 
non  miserearis  omnibus  qui  operantur 
iniquitatem. 

Convertentur  ad  vesperam,  et  famem 
patientur  ut  canes  :  et  circuibunt  c\\\- 
tatem. 

Ecce  loquentur  in  ore  suo  et  gladius 
in  labiis  eorum  :  quoniam  quis  audi- 
vit? 

Et  tu,  Domine,  deridebis  eos  :  et  ad  f">  "■*''<'  I'abM, 
nihilum  deduces  omnes  gentes. 

Fortitudiaem  meam  ad  te  custodiam, 
quia  Deus  susceptor  mens  :  Deus  meus, 
misericordia  ejus  proeveniet  me. 

Deus  ostendit  milii  super  inimicos  mihi  jona  infer 
meos  ;  ne  occidas  eos  :  nequando  obli-  ocddrret . . .  obi. 

, .  .  leijis  tua: 

viscantur  j)opuIi  mei. 

Disperge  illos  in  virtute  tua :  et  de- 
pone eos  protector  meus,  Domine. 


Delictum  oris  eorum,  sermonem  la-  DeUcta . . .  scrma 
biorum  ipsorum  :  et  compreheudantur 
in  superbia  sua. 

Et  de  execratione  et  mendaeio  :  an-  mendacio  compel. 

...  .  tnnttir  in  ira 

nuntiabuntur  in  consummatione.  consum. 


yet  the  indignation  of  God  shall  more  quickly  overtake  these 
unjust  judges  :  swiftly  as  ra\v  flesh  could  he  thus  sodden,  more 
swiftly  shall  the  fire  of  God's  wrath  destroy  them." 

PSALM  LIX. 

This  Psalm  has  heen  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  Antichristiau  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,"  the 


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  ho  desired  to  release  Clirist,  they 
cried,  "  Crucify  Him,  crucify  Hiin  ;"  and  when  Pilate  washed  his 
hands  before  them,  they  willingly  accepted  the  responsibility 
thrown  upon  them  by  that  act,  saying,  "  His  blood  he  on  us  and 
on  our  children."  Such  a  thirsting  for  His  blood  on  the  part  of 
His  l)rethrcu  was  doubtless  an  addition  to  the  bitterness  of  Christ's 
sutlenng.  It  is  compared  in  this  Psalm  to  the  savage  voracity  of 
the  dogs  of  Eastern  cities,  whose  wild  ferocity  is  notorious  to  this 
3  E  2 


396 


THE  PSALMS. 


The  XI.  Day. 
Evening 

Prayer. 
Mark  ix.  43—48. 


Hab.  i.  8. 
Zeph.  in.  3. 
Kev.  xiii.  7.  17. 


2  Sam.  xxiii.  4. 
Matt,  xxvlii.  1. 
Mark  XTi.  2. 
Luke  xxiv.  1. 
John  XX.  1. 


Bora.  xi.  1—36. 


Isa.  xt.  12. 
xlix.  22. 
Ixii.  10. 


13  Consume  tlaem  iu  thy  wrath, 
consume  them,  that  they  may  perish  t 
and  know  that  it  is  God  that  i-ideth  in 
Jacob,  and  unto  the  ends  of  the  world. 

14  And  in  the  evening  they  will 
return  «  grin  like  a  dog,  and  will  go 
about  the  city. 

15  They  will  run  here  and  there  for 
meat  »  and  grudge  if  they  be  not 
satisfied. 

16  As  for  me,  I  will  sing  of  thy 
power,  and  will  praise  thy  mercy  be- 
times in  the  morning  »  for  thou  hast 
been  my  defence  and  refuge  in  the  day 
of  my  trouble. 

17  Unto  thee,  O  my  strength,  will 
I  sing  «  for  thou,  O  God,  art  my 
refuge,  and  my  merciful  God. 


THE  LX  PSALM. 

Bens,  repulisti  nos. 

GOD,  thou  hast  cast  us  out,  and 
scattered  us  abroad  «  thou  hast 
also  been  displeased,  O  turn  thee  imto 


o 


2  Thou  hast  moved  the  land,  and 
divided  it  «  heal  the  sores  thereof,  for 
it  shaketh. 

3  Thou  hast  shewed  thy  people 
heavy  things  t  thou  hast  given  us  a 
drink  of  deadly  wine. 

4  Thou  hast  given  a  token  for  such 
as  fear  thee  t  that  they  may  triumph 
because  of  the  tnith. 


In  ira  consummationis,  et  non  enint: 
et  scient  quia  Deus  dominabitur  Jacob 
et  finium  terras. 

Convertentur  ad  vesperam,  et  famem 
patientur  ut  canes :  circuibunt  civi- 
tatem. 

Ij)si  dispergentur  ad  manducandum :  ^"^  "P«i 
si  vero  non  fuerint  saturati,  et  mur- 
murabunt. 

Ego    autem    cantabo    fortitudinera  ei''"'™ 
tuam  :  et  exaltabo  mane  misericordiam 
tuam. 

Quia  ftictus  es  susceptor  meus :  et 
refugium  meum  in  die  tribulationis 
meae. 

Adjutor  meus,  tibi  psallam :  quia 
Deus  susceptor  meus  es;  Deus  meus, 
misericordia  mea. 


PSALMUS  LIX. 

DEUS,  repulisti  nos,  et  destruxisti  wed.  wattm*. 
nos :   ii-atus   es   et   misertus   es 
nobis. 

Commovisti  terram  et  conturbasti 
cam :  sana  contritiones  ejus ;  quia 
commota  est. 

Ostendisti  populo  tuo  dura  :  potasti 
nos  vino  compunctionis. 

Dedisti  metuentibus  te  significa- 
tionem  :  ut  fugiant  a  facie  arcus. 


day,  and  the  comparison  recalls  tire  words  of  the  prophet  Zcpha- 
niah,  "  Her  princes  within  her  are  ro.iring  lions;  her  judges  are 
evening  wolves." 

It  b  observable  tliat  this  Psalm  presents  the  unconverted  Jews 
under  the  aspect  of  heathen,  for  to  them  as  the  persecutors  of 
our  Lord  the  words  of  the  Psalm  plainly  apply.  This  is  explained 
by  Theodoret  as  a  result  of  the  change  of  circumstances  which 
has  taken  place  since  their  persistent  and  national  rejection  of  our 
Lord  :  "  The  Jews,  who  once  were  the  children,  have,  for  their 
own  wickedness,  been  degraded  to  the  rank  of  dogs ;  while  the 
Gentiles,  who  were  once  dogs,  have  been  .idvanccd  to  the  dignity 
of  sous."  Nothing  can,  in  fact,  be  more  repugnant  to  Chris- 
tianity than  the  Judaism  of  Christian  times.  The  Judaism  of 
ancient  days  derived  all  its  reality  from  Christ,  to  Whom  all  its 
ordinances  looked  forward,  and  upon  Whom  they  all  depended  for 
their  efficacy.  ISut  the  Judaism  of  Christian  times  rejects  Christ 
altogether,  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  Savionr  is  mere  heathenism ;  or,  at 
best,  a  mere  empty  imilutlon  of  the  religion  professed  bv  Moses, 
David,  aud  the  prophets. 


Tims  the  Jews  have  become  the  enemies  of  Christ,  and  of  the 
one  Church  iu  which  there  is  salvation.  This  they  have  ever  shown 
themselves  to  be  in  days  when  they  had  opportunity  to  lead  per- 
secutions, and  it  is  likely  that  the  fourteenth  verse  of  this  Psalm 
predicts  a  time  when  they  will  again  return,  in  the  evening  of 
the  world's  history  as  in  the  evening  of  our  Lord's  life,  and  devas- 
tate the  City  of  God.  When  such  a  period  arrives,  the  Church 
wiU  look  forward  as  Christ  did;  and  though  bowed  down  with  the 
evening  of  trouble,  look  forward  to  a  Resurrection  of  triumph, 
when  she  may  sing  her  new  soug,  praising  God*s  mercy  betimes 
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  the  prophetic  pleading  of  those  among  them  who  recognize  the 
token,  or  banner  of  the  Cross,  which  He  has  given  for  an  ensign 
to  all  people,  and  a  sign  of  His  truth  [verse  4].  As  a  body 
"  Israel  hath  not  obtained  that  which  he  seeketh  for,"  but  there 
were  multitudes  of  Jews  from  the  Apostles  downward  who  be- 
lieved in  Christ,  and  they  were  "  the  election  "  who  "  hath  obtained 


THE  PSALMS. 


397 


Tlio  XI.  Day. 
^Evening 

Prayer. 
Ph.  cviii.  6. 

Pa.  cviii.  7. 


Ps.  cviii.  8. 
P*.  cviii.  9. 


Pa.  cviii.  10. 


Matt.  ivi.  18 
I  Cor.  X.  4. 


John  xiv.  2. 
Rev.  xxi.  3. 


rsa.  liii.  11. 
Rev.  xxii.  5. 


5  Therefore  were  thy  beloved  de- 
livered J  help  me  with  thy  right  hand, 
and  hear  me. 

C  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 
mine  i  Ephraim  also  is  the  strength  of 
my  head ;  Judah  is  my  lawgiver, 

8  Moab  is  my  washpot ;  over  Edom 
will  I  east  out  my  shoe  j  Philistia,  be 
thou  glad  of  me. 

9  Who  will  lead  me  into  the  strong 
city  J  who  will  bring  me  into  Edom  ? 

10  Hast  not  thou  cast  us  out,  O 
God  t  wilt  not  thou,  O  God,  go  out 
with  our  hosts  ? 

1 1  O  be  thou  our  help  in  trouble  » 
for  vain  is  the  help  of  man. 

12  Through  God  will  we  do  great 
acts  t  for  it  is  he  that  shall  tread  down 
our  enemies. 


THE  LXI  PSALM. 
Exandi  Deus. 

HEAR  my  crying,  O  God  %  give 
ear  unto  my  prayer. 

2  From  the  ends  of  the  earth  will  I 
call  upon  thee  t  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  t  and  hast  given  an  heritage 
unto  those  that  fear  thy  Name. 


Ut  liberentur   dUecti   tui :    salvum '' •  •  •  «''i^" 
fac  dextera  tua,  et  exaudi  me. 

Deus  locutus  est  in  sancto  suo  :  Ise- 
tabor  et  partibor  Sichimam ;  et  con-  <'>i  Wom 
vallem  tabernaculorum  metibor. 

Mens  est  Galaad,  et  mens  est  Manas- 
ses: et  Ephraim  fortitudo  capitis  mei. 

Juda  rex  meus ;  Moab  oUa  spei  mese. 

In  Idumseam  extendam  calceamen- 
tum  meum :  mihi  alienigense  subditi  o«op«>" 
sunt. 

Quis  deducet  me  in  civitatem  muni- 
tam  :  quis  deducet  me  usque  in  Idu- 
mffiam  ? 

Nonne  tu,  Deus,  qui  repulisti  nos  : 
et  non  egredieris,  Deus,  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  wed  Mattim. 
'  '  J     .  App.  and  Evv., 

meam :  intende  orationi  mese.       Nameof  jcsus, 


A  finibus  terrte  ad  te  clamavi,  dum 
anxiaretur  cor  meum  :  in  petra  exal- 
tasti  me. 

Deduxisti  me,  quia  factus  es  spes 
mea :  turris   fortitudinis   a   facie   ini- 


Inhabitabo  in  tabernaculo  tuo  in 
ssecula :  protegar  in  velamento  alarum 
tuarum. 

Quoniam  tu,  Deus  meus,  exaudisti 
orationem  meam  :  dedisti  haereditatem 
timentibus  Nomen  tuum. 


2nd  Noct. 


it."  [Rom.  xi.  7.]  Tlie  full  meaning  of  this  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  tliought  to  intimate,  they  must  certainly 
be  gathered  in  to  a  blessed  home  if  they  are  tal^en  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  aU  times  a  call  upon  Christians 
to  look  to  the  Cross  of  their  Saviour  as  tlie  sign  of  truth,  and  of 
victory  over  the  enemies  of  the  faith  as  well  as  over  spiritual  foes. 


PSALM  LXI. 

This  is  the  aspiration  of  the  Church  of  Christ,  which  He  has 
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  (1)  the  perpetual 
dependence  of  the  Church  on  her  Head ;  (2)  the  everlasting 
reign  of  Christ  in  and  witli  tliose  who  have  been  made  "  kings 
and  priests"  by  His  redeeming  love;  and  (3)  the  never-ending 
work  of  adoration  which  is  commenced  in  the  day-by-day  worship 
of  the  Church  Militant,  and  perfected  in  the  joy  and  praise  of 
the  Church  Triumphant. 

From  one  end  of  the  earth  to  the  other,  then,  the  Church  of 


898 


THE  PSALMS. 


Luke  i.  S3. 
Rev.  i.  18. 

xix.  16. 

xi.  15. 


Tlic  XTI.  Day. 
Morning 
Prayer. 


Isa.  -xxx.  13. 
Ezek.  xiii.  11 


Ezek.  xiii.  10. 


M^ 


The  XI.  Dny.        6  Tliou    slialt   grant   the    Kiua:    a 
^'prayer.        long  life  I  that  his  years  may  endure 

throughout  all  generations. 

7  He  shall   dwell   before    God   for 

ever  t  O  prepare  thy  loving  mercy  and 

faithfulness,  that   they  may  preserve 

him. 
Eev.  xix.  1. 7.  8  So  will  I  always  sing  praise  unto 

thy  Name  $  that  I  may  daily  perform 

my  vows. 

THE  LXII  P.SALM. 
Nonne  Deo  ? 
soul  truly  waiteth  still  upon 
God  »  for  of  him  cometh  my 
salvation. 

2  Cor.  iv.  9. 18.  2  He  verily  is  my  strength  and  my 
salvation  t  he  is  my  defence,  so  that  I 
shall  not  greatly  fall. 

3  How  long  will  ye  imagine  mis- 
chief against  eveiy  man  »  ye  shall  be 
slain  all  the  sort  of  you;  yea,  as  a 
tottering  wall  shall  ye  be,  and  like  a 
broken  hedge. 

4  Their  device  is  only  how  to  put 
him  out  whom  God  will  exalt  »  their 
delight  is  in  lies,  they  give  good  words 
with  their  mouth,  but  curse  with  their 
heart. 

5  Nevertheless,  my  soul,  wait  thou 
still  upon  God  i  for  my  hope  is  in 
him. 

Matt.  1. 22.  6  He  truly  is  my  strength  and  my 

salvation  »  he  is  my  defence,  so  that  I 

shall  not  fall. 
Matt.  xvi.  18.  7  In   God   is  my  health,  and   my 

glory  « the  rock  of  my  might,  and  in 

God  is  my  trust. 
1  Sam.  i.  15.  8  O  put  your  trust  in  him  alway, 

ye  people  %  pour  out  your  hearts  before 

him,  for  God  is  our  hope. 


Dies  super  dies  regis  adjicies :  annos 
ejus   usque   in    diem   generationis    et  secuii  ei  leaiia 
cenerationis. 

Permanet  in  ffitemum  in  conspectu  p^rmancuu 
Dei :  misericordiam  et  veritatem  ejus 
quis  requiret  ? 

Sic  psalmum  dieam  Nomini  tuo  in  sic  psaiiam  nom. 

^  tuo  Deui 

sneculum  saeculi :  ut  reddam  vota  mea 
de  die  in  diem. 


PSALMUS  LXI. 

NONNE  Deo  subjecta  ent  anima  wea.  Mattim 
mea  ?    ab   ipso   enim   salutare  ' 
meum. 

Nam  et  ipse  Deus  meus  et  salutaris 
meus :    susceptor  meus   non  movebor  adjuior 
amplius. 

Quousque  irruitis  in  hominem  :  in- 
terficitis  univcrsi  vos,  tanquam  parieti 
inclinato  et  maccrise  dejiulssE  ? 


Veruntamen  pretium  meum  cogita-  iionorm  meum 
verunt  repellere  :  cucurri  in  siti ;  ore 
suo  benedicebant,  et  corde  suo  male- 
dicebant. 

Veruntamen  Deo  subjecta  esto  anima  i;h-iiia  erii 
mea :  quoniam  ab  ipso  patientia  mea. 


Quia   ipse  Deus   meus   et   salvator  ei  enim  ipse «( . , 

T     <  -1  et  salu' 

meus:  adjutormeus;  non  emigrabo.        meus 


et  mtularit 


In  Deo  salutare  meum,  et  gloria 
mea:  Deus  auxilii  mei;  et  spes  mea 
in  Deo  est. 

Sj:ierate   in    eo   omnis    congregatio  commtusfUbu 
populi :  effundite  coram  illo  corda  ves- 
tra  J  Deus  adjutor  noster  in  seternum. 


Clirist  is  beseeching  Him  to  draw  closer  that  union  with  Himself 
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  is  King  of  kings 
and  Lord  of  lords,  and  Who  will  reign  for  ever  and  ever,  will 
prepare  His  loving  mercy  and  faithfulness  for  the  preservation  of 
His  mystical  Body,  and  that  the  "  crying  "  of  her  prayers  here 
will  end  in  the  eternity  of  her  praises  hereafter. 

PSALM  LXII. 

Tlio  exclamation  of  strong  faith  in  the  second  and  seventh 
verses  of  this  Psalm  connects  it  with  the  preceding  one,  in  which 


"  0  set  me  up  upon  the  Rock  that  is  higher  than  I,"  is  the 
characteristic  aspiration.  It  is  the  faith  of  Christ's  mystical 
Body  while  in  a  state  of  outward  depression  :  "  We  are  troubled 
on  every  side,  yet  not  distressed ;  we  are  perplexed,  btit  not  iu 
despair ;  persecuted,  but  not  forsaken ;  cast  down,  but  not  de- 
stroyed ....  while  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  which  are  not  seen  are  eternal." 

The  third  verse  seems  to  associate  itself  very  naturally  with 
the  passages  of  Isaiah  and  Ezekiel  noted  in  the  luargin ;  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  wdl,  and  temper  it  with  untempered  mortar  only  to 
see  it  utterly  destroyed.  For  the  device  of  those  who  '*  imagine 
mischief"  is  plainly  against  Christ's  dignity :  it  is  "only  to  put 
Him  out  Whom  God  will  exalt,"  to  deprcci<te  the  glory  of  our 


THE  PSALMS. 


399 


The  XII.  Day, 
Morning 
Prayer, 


Ezek.  xiii.  8. 
Rev.  xiii,  14. 


.lolin  V.  22.  2!. 
Rev.  xix.  1. 


2  Cor.  V.  10. 
1  Cor.  iii.  8. 


[A  daily  Morning 
psalm  of  the 
Eastern  Cb.J 

John  xix.  28. 


Heb.  Tii.  25. 
1  Tim.  ii,  8. 


9  As  for  the  children  of  men,  they 
are  but  vanity  «  the  children  of  men 
are  deceitful  upon  the  weights,  they 
are  altogether  lighter  than  vanity 
itself. 

10  O  trust  not  in  wrong  and  rob- 
bery, give  not  yourselves  unto  vanity  » 
if  riches  increase,  set  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  merci- 
ful «  for  thou  rewardest  every  man  ac- 
cording to  his  work. 

THE  LXIII  PSALM. 
Beus,  Beus  mens. 

OGOD,  thou  art  my  God  «  early 
will  I  seek  thee. 
2  My  soul  thirsteth  for  thee,  my 
flesh  also  longeth  after  thee  t  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  i  and  lift  up  my 
hands  in  thy  Name. 

6  My  soul  shall  be  satisfied  even 
as  it  were  with  marrow  and  fatness  » 
when  my  mouth  praiseth  thee  with 
joyful  lips. 

7  Have  I  not  remembered  thee  in 
my  bed  »  and  thought  upon  thee  when 
I  was  waking  ? 

8  Because  thou  hast  been  my  helper  t 
therefore  under  the  shadow  of  thy 
wings  will  I  rejoice. 

9  My  soul  hangeth  upon  thee  %  thy 
right  hand  hath  upholden  me. 


Veruntamen  vani  filii  hominum, 
mendaces  filii  hominum  in  stateris  : 
ut  decipiant  ipsi  de  vanitate  in  idip- 
sum. 

Nolite  sperare  in  iniquitate,  et  ra-  in  rapmao 
pinas  nolite  concupiscere :    divitiae  si 
afiluant,  nolite  cor  apponere. 

Semel  locutus  est  Deus,  duo  haec 
audivi;  quia  potestas  Dei  est,  et  tibi, 
Domine,  misericordia  :  quia  tu  reddes 


unicuique  juxta  opera  sua. 


ainguiu  secundum 


D 


PSALMUS  LXII. 
EUS,  Deus  meus :  ad  te  de  luce  Lauds,  feriai  and 

.     ..  festival. 

VlgliO.  Lauds  of  the  de- 

Sitivit  in  te  anima  mea  :  quam  mul-     ^'"  ^  ' 
tipliciter  tibi  earo  mea. 

In  terra  deserta,  invia,  et  inaquosa ;  in  destno,  et  in 

,  .       .,  .  ,       ■  -t  invifi  et  in  il- 

sic  in  sancto  apparui  tibi :  ut  viderem    aquoso 
virtutem  tuam,  et  gloriam  tuam. 

Quoniam  nielior  est  misericordia  tua 
super  vitas :  labia  mea  laudabunt  te.     innm 

Sic  benedicam  te  in  vita  mea :  et  in 
nomine  tuo  levabo  manus  meas. 

Sieut  adipe  et  pinguedine  repleatm 
anima  mea  :  et  labiis  exsultationis  lau-  ubia  exsuua- 
dabit  OS  meum. 


tionis  landa* 
bunt  nomen 
iuum 


Sic  memor  fui  tui  super  stratum 
meum ;  in  matutinis  meditabor  in  te  : 
quia  fuisti  adjutor  meus.  frciut « 

Et  in  velamento  alarum  tuarum  ex- 
sultabo  ;  adhsesit  anima  mea  post  te  : 
me  suscepit  dextera  tua. 


Lord  as  Incarnate  God,  and  to  deny  the  sovereign  exaltation  to 
which  Ht!  has  been  raised. 

From  these  two  associations  we  may  very  properly  consider  this 
Psalm  as  referring  to  all  those  developments  of  unbelief  in  our 
Blessed  Lord  which  will  reach  their  climax  in  the  final  persecu- 
tion of  Him,  in  His  Church,  by  Antichrist. 

PSALM  LXIII. 
Our  Lord's  words  upon  the  cross  are  recalled  by  the  opening  ex- 
ela-iiation  of  this  Psalm,  "  O  God,  Thou  art  my  God,"  and  His  cry 
"  1  thirst,"  by  the  second  verse.     St.  Augustine  also  remembers, 


when  commenting  upon  the  eleventh  verse,  tliat  our  Lord  said  of 
Herod,  "  Go  tell  that  fo.v;"  and  as  Herod  was  an  Edomite  and 
not  a  Jew,  he  conjectures  that  the  imprecation  of  that  verse  was 
fulfilled  by  tlie  Jews  falling  under  the  dominion  of  foreign  rulers  : 
"  they  rejected  the  Lamb,  they  chose  the  fox."  This  idea  seems 
to  be  confirmed  by  the  immediate  reference  to  "  the  King  "  which 
follows ;  for,  in  the  Psalms,  the  King  spoken  of  is  ever,  mystically, 
the  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  tliat  "  very  early  in  the  morn- 
ing "  when  the  sepulchre  was  found  empty  by  the  holy  women. 


400 


THE  PSALMS. 


2  Tim.  ii  19. 
Rev.  xiii.  5. 
2  Thess.  ii.  8 


Tiie  XII.  Day.       10  These  also,  that  seek  the  hurt  of 
^Trasjlr.        my  soul  » they  shaU  go  under  the  earth. 

11  Let  them  fall  upon  the  edge  of 
the  sword  »  that  they  may  be  a  portion 

Luke  xiii.  32.         for  foxeS. 

12  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,  Bens. 

HEAR  my  voice,  O  God,  in  my 
prayer  «  preserve  my  life  from 
fear  of  the  enemy. 

2  Hide  me  from  the  gathering  to- 
gether of  the  froward  t  and  fromt  he 
insurrection  of  wicked  doers ; 


Gen.  xlix.  6. 
Jer.  IT.  17. 


John  XX.  12. 15.        3  "^Tio  have  whet  their  tongues  like 

Luke  xxiil.  10.  ,  ,     ,        ,  i    ji     • 

21.  a  sword  «  and  shoot  out  their  arrows, 

even  bitter  words ; 

4-  That  they  may  pri\-ily  shoot  at 
him  that  is  perfect  t  suddenly  do  they 
hit  him,  and  fear  not. 

John  11.46-57.  5  Tlicy  encourage  themselves  in 
mischief  t  and  commune  among  them- 
selves, how  they  may  lay  snares,  and 
say,  that  no  man  shall  see  them. 

Rev.  xvu.  13, 14.  6  They  imagine  wickedness,  and 
practise  it  «  that  they  keep  secret 
among  themselves,  every  man  in  the 
deep  of  liis  heart. 

Deut.  xiiii.  23.  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  x  insomuch  that  whoso  seeth 
them  shall  laugh  them  to  scorn. 


Ipsi  vero  in  vanum  quaesierunt  ani- 
mam  meam ;  introibunt  in  inferiora 
terne :  tradentur  in  manus  gladii ; 
partes  vulpium  erunt. 

Rex  vero  Isetabitur  in  Deo ;  lauda- 
buntur  omnes  qui  jurant  in  eo  :  quia 
obstructum  est  os  loquentium  iniqua. 


PSALMUS  LXIII. 

EXAUDI,  Deus,  orationem  meam  wed.  Matuns. 
.  ....    App.  anil  Evv., 

cum  deprecor :  a  timore  inimici     -"J  Noct. 

■*■  tribulor 

eripe  animam  meam. 

Protexisti  me  a  conventu  malig- 
nantium :  a  multitudine  operantium 
iniquitatem. 

Quia  exacuerunt  ut  gladium  Unguas 
suas  :  intenderunt  arcum  rem  amaram, 
ut  sagittent  in  occultis  immaculatum. 

Subito    sagittabunt    eimi,   et    non 
timebunt  :     firmaverunt    sibi    sermo-  rcriLm  malum 
nem  nequam. 

Narraverunt    ut    absconderent    la-  Diiputaienmi 
queos  :  dixerunt,  Quis  Addebit  eos  ? 


Serutati  sunt  iniquitates :  defecerunt 
serutantes  serutinio. 

Accedet  homo  ad  cor  altum  :  et 
exaltabitur  Deus. 

Sagittse  parvulorum  factse  sunt  pla- 
gse  eorum :    et  infirmata)  sunt  contra  et  pro  nUiHo 

, .  fntbuerunt  con. 

COS  ImguiB  eorum.  tra 

Conturbati  sunt  omnes  qui  videbant 
eos  :  et  timuit  omnis  homo. 


becanse  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,  Tlie  Lord  knoweth  them  that  are  His,"  the 
mystic  Tau,  or  Cross,  of  Ezeliiel  [Ezek.  ix.  4],  the  "seal  of  the 
living  God,"  with  which  "  the  servants  of  our  God  are  sealed  in 
their  foreheads"  [Rev.  vii.  2]. 

Thus  also  we  may  judge  that  "them  that  speak  lies"  is  to  he 
interpreted  in  no  ordinary  sense,  but  of  that  Antichrist  unto 
whom  was  given  a  "  mouth  speaking  great  things  and  blasphe- 
mies," whose  "  mark  "  also  « ill  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  spirit  of  His  mouth, 
and  shall  destroy  witli  the  brightness  of  His  Coming." 

PSALM  LXIV. 

The  tone  of  this  Psalm  clearly  identifies  it  with  Christ  and  His 
enemies;  and,  by  a  more  remote  anticipation,  with  the  Church 
of  God,  and  the  simulative  Church  which  Antichrist  will  estab- 
lish in  the  last  days. 

As  a  prophetic  hymn  sung  in  the  person  of  Christ,  He  is  heard 


praying  in  it  that  He  may  be  preserved  from  the  malice  of  tha 
Sanhedrim  and  of  the  general  assembly  of  the  Jewish  multitude : 
who  were  devising  secret  plots,  and  making  tumultuous  insiarrec- 
tion  against  "  Him  that  is  perfect,'*  Whose  immacidacy  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  of  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  Csesar,"  and  Casar 
avenged  their  rebellion  against  him  by  destroying  their  Temple, 
city,  and  nation.  They  said,  "  His  blood  be  upon  us  and  on  our 
children,**  and  their  words  were  fulfilled  by  an  avenging  of  that 
holy  blood  which  has  Listed  from  that  day  for  more  than  eighteen 
centuries  ;  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  degeneracy 
has  made  that  nation  an  object  of  just  scom,  which  was  anciently 
the  most  noble  nation  on  the  face  of  the  earth.    But  the  Riohtb- 


THE  PSALMS. 


401 


The  XII.  Day.  9  And  all  men  that  see  it  shall  say, 
"praiier.         This  hath  God  done  »  for  they  shall  per- 

JJxod^^i":!!?:'"'  ccive  that  it  is  his  work. 

Kev.  xix.  1. 15.  10  The  righteous  shall  rejoice  in  the 
Lord,  and  put  his  trust  in  him  t  and 
all  they  that  are  true  of  heart  shall 
be  glad. 


THE  LXV  PSALM. 

Te  decet  hjmnus. 

mnOU,  0  God,  art  praised  in  Sion  « 


Evening 
Trayf.y. 


JL     and  unto  thee  shall  the  vow  be 
performed  in  Jerusalem. 

2  Thou  that   hearest   the  praj'er  % 
unto  thee  shall  all  flesh  come. 
Rom,  vii.  18. 24.       t3  My  misdceds  prevail  against  me  t 
O  be  thou  merciful  unto  our  sins. 


Rom.  vii.  25.  4  Blessed  is  the  man,  whom  thou 

.Tohn  xjv.  3.  ^  ^ 

Rev.  xxii.  4.  clioosest,  and  reeeivest  unto  thee  »  he 
shall  dwell  in  thy  court,  and  shall  be 
satisfied  with  the  p)leasures  of  thy  house, 
even  of  thy  holy  temple. 

isa.  xi.  4-16.  5  Thou   shalt    shew   us   wonderful 

.lohn  V.  2;. 

Rev.  XX.  13.  things  in  thy  righteousness,  O  God 
of  our  salvation  i  thou  that  art  the 


V.  13. 


Matt  viii.  2J. 
Rev.  xxi.  1. 


hope  of  all  the  ends  of  the  earth,  and 
of  them  that  remain  in  the  broad  sea. 

C  Who  in  his  strength  setteth  fast 
the  mountains  i  and  is  girded  about 
with  power. 

7  A^Tio  stilleth  the  raging  of  the 
sea  «  and  the  noise  of  his  waves,  and 
the  madness  of  the  jieople. 
Rev.  i.  8.  8  They  also  that  dwell  in  the  utter- 

Rev,  xxii.  3.  '  most  parts  of  the  earth  shall  be  afraid 
at  thy  tokens  «  thou  that  makest  the 
outgoings  of  the  morning  and  evening 
to  praise  thee. 


Et   annuntiaverunt  opera  Dei 
facta  ejus  intellexerunt. 


et 


Lastabitur  Justus  in  Domino  et  spera- 
bit  in  eo  :  et  laudabuntur  omnes  recti 
corde. 


PSALMUS  LXIV. 

TE  decet  hymnus,  Deus,  in  Sion  :  et  wed.  Matting. 
.     .  •'  '  •"      .  .  laud:,  of  tlle  do 

tibi  reddetur  votum  in  Hieru-     parted. 

salem. 

Exaudi  orationcm  meam  :  ad  te 
omnis  caro  veniet. 

Verba  iniquorum  prsevaluerunt  super 
nos :  et  impietatibus  nostris  tu  propitia- 
beris. 

Beatus  quem  elegisti,  et  assumpsisti : 
inhabitabit  in  atriis  tuis.  lahemacuut 

Replebimur  in  bonis  domus  tuoe  : 
sanctum  est  templum  tuum,  mirabile 
in  cequitate. 

Exaudi  nos,  Deus  salutaris  noster  : 
spes  omnium  flnium  terrse,  et  in  mari 
longe. 


Praeparans  montes  in  virtute  tua, 
aecinctus  potentia :  qui  conturbas  pro- 
fuudum  maris,  sonum  fluctuum  ejus.      fluc.ejus,«ifSM- 


Turbabuntur  gentes,  et  timebunt  qui  omvn  qui  haW. 
bitant  terminos  a  signis  tuis 
matutini  et  vespere  deleotabis. 


habitant  terminos  a  signis  tuis  :  exitus    /,  <  tatn  n 


ous  rejoices  in  the  Lord  iu  the  new  Israel,  whom  He  has  made 
"  true  of  heart "  by  the  new  heart  with  which  He  has  endowed 
the  reprenerate. 

Against  the  ftiture  gathering  together  of  the  froward  under 
the  rule  of  Antichrist  the  spouse  of  Christ  will  prevail  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  lioly  Apostles  and  Pro- 
phets ;  for  God  hath  avenged  you  on  her."  ....  "  True  and 
righteous  are  His  judgments." 

PSALM  LXV. 

The  doctrine  of  the  Holy  Trinity  was  revealed  in  Old  Testa- 
ment prophecies  in  such  language  that  the  coming  of  Christ  and 
the  Holy  Ghost  could  alone  give  the  key  to  its  meauing.  This 
and  the  two  following  Psalms  the  Christian  may  thus  use  as 
hymns  to  the  praise  of  God  the  Creator,  God  the  Redeemer,  and 


God  the  Sanctifier,  when  the  Jew  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  intimately 
united  that  no  human  thought  can  safely  dwell  upon  their  indi- 
viduality, and  consequently  these  three  Psalms  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  are  separate,  and  yet  closely  united,  the  Psalm 
in  praise  of  God  as  the  Creator  of  tlie  visible  world  of  nature, 
looks,  all  through,  to  the  "  things  wliich  are  not  seen,"  magnify- 
ing 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  St.  Paul's  words,  that  "  we  must  all 
appear  before  the  judgment-seat  of  Christ,"  and  "who  shall 
deliver  me  from  the  body  of  this  death  ?  I  thank  God  through 
Jesus  Christ  our  Lord."  As  the  continual  intercession  of  our 
Jlcdialor  is  being  heard  always  by  God,  so  also  is  "the  prayer  " 

3  F 


402 

Tlio  XII.  Day. 
Ki'fiiiitff 
Frayer. 

Ezck.  xlvii.  9. 
John  iv.  13,  14. 
l^ev.  xxii.  1. 
John  vi.  35. 
xii.  24. 


THE  PSALMS. 


John  vi.  51. 
Rev.  xxii.  2. 


Isa.  xviii.  4. 
Hos.  xiv.  5. 


John  X.  16. 
Matt.  XXV.  31. 
Joel  iii.  13, 
Matt,  xiii,  39, 
Rev.  xiv.  15. 18. 


9  Thou  visitest  the  earth,  and  bless- 
est  it  t  thou  makest  it  very  plenteous. 

10  The  river  of  God  is  full  of  water  t 
thou  preparest  their  cornj  for  so  thou 
providest  for  the  earth. 

11  Thou  waterest  her  furrows,  thou 
sendest  rain  into  the  little  valleys 
thereof  »  thou  makest  it  soft  with 
the  drops  of  rain,  and  blessest  the 
increase  of  it. 

12  Thou  crownest  the  year  with 
thy  goodness  t  and  thy  clouds  drop 
fatness. 

13  They  shall  drop  upon  the  dwell- 
ings of  the  wilderness  »  and  the  little 
hills  shall  rejoice  on  eveiy  side. 

14  The  folds  shall  be  full  of  sheep  « 
the  valleys  also  shall  stand  so  thick 
with  corn,  that  they  shall  laugh  and 
sing. 


Prayers  to  be 
used  at  Sea. 


Actsii.  11. 
Rev.  XV.  3. 


Isa  Ix.  3. 
Rev.  vii.  9. 


0 


THE  LXVI  PSALM. 
Jubilate  Deo. 

BE  joyful  in  God,  all  ye  lands  « 
sing  praises  unto  the  honour  of 
his  Name,  make  his  praise  to  be  glo- 
rious. 

2  Say  unto  God,  O  how  wonderfid 
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. 


Yisitasti  terrain  et  inebriasti  eam : 
multiplicasti  locupletare  eam. 

Flumen  Dei  repletum  est  aquis  • 
parasti  cibum  illorum ;  quoniam  ita 
est  prajparatio  ejus. 

Rivos  ejus  inebrians,  multiplica  ge-  muiupueansgenr 

..  .  ,  .....,,..  .  ,  ralirmes  ejus 

nimina  ejus:  m  stulicidus  ejus  Iteta-     ijetabitur dum 

.  exvTutur 

bitur  germmans. 


Benedices  coronoe  anni  benignitatLs  Benedicts  coro- 
tuffi :  et  campi  tui  replebuntur  uber- 
tate. 

ringuescent    speciosa    deserti  :     et  jines  aeserti 
exsultatione  coUes  accingentur. 

Induti  sunt  arietes  ovium,  et  valles 
abundabunt  frumento  :  clamabunt  ; 
etenim  hymnum  dicent. 


PSALMTJS  LXV. 

JUBILATE      Deo     omnis     terra,  wcd.  Mattins. 
psalmumdicite  Nomini  ejus:  date     istNoct. 

1      .  1        -,'      '  Exalt.  Cross, 

gloriam  laudi  ejus.  and  nou. 


Dieite  Deo,  Quam  terribilia  sunt 
opera  tua,  Domine  :  in  multitudine  vir- 
tutis  tuoe  mentientiu-  tibi  inimici  tui. 

Omnis  terra  adoret  te,  et  psallat 
tibi :  psabnum  dicat  Nomini  tuo.  tuo  Attmime 


of  His  Church,  "  Tliy  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,  0  be  Thou 
merciful  unto  our  sins  p  "  And,  on  the  other  hand,  how  vast  "  a 
multitude,  whicli  no  man  can  number,"  will  be  able  to  claim  a 
share  in  the  saving  worils  of  Christ,  "  Behold,  I  and  the  children 
whom  Thou  liast  given  Me,"  and  to  say,  "Blessed  is  the  MiN 
Whom  Thou  choosest  and  receivest  unto  Thee."  Blessed  all  they 
who  in  that  day  arc  still  part  of  His  mystical  Body  :  "  they  shall 
see  His  face,  and  His  Name  shall  be  in  their  foreheads." 

The  remainder  of  the  Psahu  is  so  full  of  suggestive  thouglits 
in  reference  to  the  work  of  grace  in  the  Church  Militant,  and 
that  of  salvation  in  the  Church  Triumphant,  that  it  is  impossible 
to  draw  out  its  Christian  application  thoroughly  in  a  few  lines. 
Some  such  thoughts  are  indicated  by  the  marginal  references : 
and  the  key  to  tlie  whole  Psalm  may  be  found  in  the  song  with 
which  the  four-and-tweuty  ciders  worship  the  Creator,  proclaim- 
ing His  glory  as  revealed  in  the  fourfold  Gospel ; — "  Thou  art 
worthy,  0  Lord,  to  receive  glory  and  honour  and  power :  for 
Thou  h;ist  created  all  things,  and  for  Thy  pleasure  they  are  and 
were  created."  [Kcv.  iv.  11.]  Thou  hast  set  fiist  the  mountains 
of  the  earth,  and  the  Rock  of  Thy  Cliurch  :  Thou  art  girded  about 
with  the  power  of  the  Godhead  and  of  the  Manhood  :  Thou  didst 
ttUl  the  raging  of  the  Deluge,  and  Thou  hast  bidden  the  winds 


and  the  waves  to  "  be  still "  around  Thy  sa^g  Ark  :  Thee  tho 
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  abundance  of  the  river  of  Life  and  the  Bread  of  Heaven : 
Thou  crownest  year  by  year  with  Thy  goodness,  and  Thy  good- 
ness shall  be  onr  song  when  Thou  dost  crown  the  whole  period 
of  redemption  with  Thy  good  salvation.  And  in  that  day,  0 
Lord,  shall  Thy  folds  be  full  of  Thy  sheep,  and  Thy  garners 
rejoicing  in  the  harvest  of  that  "  Corn  of  wheat "  which  abideth 
not  alone. 

PSALM  LXVI. 

In  the  Septuagint  version  the  title  afiLxed  to  this  Psalm  i«, 
"  For  the  end,  a  Song  of  a  Psahn  of  Resurrection,"  which  shows 
that  the  Cliurch  lias  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  Ps:ilm  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 


THE  PSALMS. 


mi 


The  XII.  I>:iy.       4  O  come  hither,   aud  behold   the 
Prayer.         works  of  God  J  how  wonderfid  he  is  in 
his  doing  toward  the  children  of  men. 
Eiod.  xiv,  22.  5   He  turned  the  sea  into  dry  land  « 

Isa.  xi.  15.  •' 

zech.  x.ii.         SO  that  they  went  through  the  water 

Rev.  XXI.  1.  -^  .    .  ,  p 

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. 
Rn:  xix.  5.  7  0  praisB  our  God,  ye  people  «  aud 

make  the  voice  of  his    praise   to   be 
heard ; 

8  Who  holdeth  our  soul  in  life   ♦ 
and  sufFereth  not  our  feet  to  slip. 


Isa.  I  25. 

xlviii.  10. 
Zecli.  xiii  9 
1  I'ct.  i.  7. 

Mai.  iii.  3.  tried. 


9  For  thou,  O  God,  hast  proved  us  \ 
thou  also  hast  tried  us.  like  as  silver  is 


10  Thou    broughtcst   us    into    the 
snare  «  and  laidest  trouble  u^dou  our 
loins. 
I. a  li  IX  11  Thou  sufferedst  men  to  ride  over 

our  heads  x  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  j  and  will  pay  thee 
my  vows,  which  I  promised  with  my 
iips,  and  spake  with  my  mouth,  when 
X  was  in  trouble. 

13  I  will  offer  unto  thee  fat  burnt- 
sacrifices,  with  the  incense  of  rams  x  I 
will  offer  bullocks  and  goats. 

Phil.  iii.  8— 11.  14  O  come  hither,  and  hearken,  all 

ye  that  fear  God  x  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. 


Venite  et  videte  opera  Dei :  terribi-  9""™  terriijiua 
lis  in  consiliis  super  filios  hominum. 

Qui  convertit  mare  in  aridam  ;  in 
flumine  pertrausibunt  pede  :  ibi  lajta-  verirammi 
bimur  in  ipso. 

Qui   dominatur   in   virtu te  sua   in 
a?ternum ;  oculi  ejus  super  gentes  re- 
spiciunt :  qui  exasperant  non  exalten-  in  ira  jirovacam 
tur  in  semetipsis. 

Benedicite  gentes  Deum  nostrum  : 
et  auditam  faeite  vocem  laudis  ejus.       etobaudiieyocem 

Qui  posuit  animammeam  ad  vitam: 
et  non  dedit   in  commotionem  pedes  commovm 
meos. 

Quoniam  probasti  nos,  Deus  :  igne 
nos  examinasti,  sicut  examinatur  ar- 
gon turn. 

Induxisti  nos  in  laqueum,  posuisti 
tribulationes  in  dorso  nostro  :  impo- 
suisti  homines  super  capita  nostra. 

Transivimus  per  ignem  ct  aquam  : 
et  eduxisti  nos  in  refrigerium. 


Introibo  in  domum  tuam  in  holo- 
caustis  :  reddam  tibi  vota  mea  quse  dis- 
tinxerunt  labia  mea. 

Et  locutum  est  os  meum  :  in  tribu- 
latione  mea. 

Holocausta  meduUata  offeram  tibi 
cum  incenso  arietum :  offeram  tibi 
boves  cum  hircis. 

Venite,  audite,  et  narrabo,  omnes 
qui  timetis  Deum  :  quanta  fecit  animte 
mere. 

Ad  ijjsum  ore  meo  clamavi :  et  ex-  Abtpsooremco 
altavi  sub  linsrua  mea. 


iitceiitu  el  ariett- 
bus 


mystical  Body  rather  than  respecting  that  of  His  natural  Body  : 
and  it  may  be  observed  that  the  expressions  used  in  tlie  openingr 
verses  are  of  tlie  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  converted  out  of  "  all  lands  " 
on  the  Day  of  Pentecost  show  the  fulfilment  of  the  first  words  of 
this  Psalm  ; — "  We  do  hear  them  speak  in  our  tongues  the  won- 
derful 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  way.s.  Thou  King  of  Saints.  Who  shall  not  fear  Thee,  O 
Lord,  and  glorify  Tliy  Name  ?  for  Thou  only  art  holy :  for  all 
nations  shall  come  and  worship  before  Thee;  for  Thy  judgments 
are  made  manifest."  In  the  same  strain  the  Church  of  Christ  is 
ever  pointing  to  the  mercies  of  God  in  creatiug,  redeeming,  and 
banctifying  mankind  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 
kingdoms  of  the  Lord  and  of  His  Christ.  Hereafter  He  will  so 
order  it  that  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  much  affliction,  which 
the  prophecies  tell  us  was  sent  partly  for  their  punishment,  and 
partly  for  their  purification.  The  latter  was  never  so  eft'eetually 
accomplished  as  to  fulfil  entirely  the  words  and  spirit  in  which 
the  whole  Psalm,  fi-om  the  seventh  verse  to  the  end,  is  written. 
We  must,  therefore,  look  for  a  more  complete  fulfilmcut  of  it  in 
God's  trial  of  the  Church  by  some  great  "  fight  of  affliction,"  such 
as  our  Lord  predicts  will  happen  in  the  end  of  the  world  [Matt, 
xxiii.  4 — 31].  At  that  time,  the  prophet  Maliichi  tells  us,  the 
Lord  "shall  sit  as  a  refiner  and  purifier  of  silver;  and  lie  shall 
0  F  2 


404, 

The  XII.  D;iy. 
Ecenitig 

Praqer. 
Isa.  i.  IJ 
John  ix.  31. 


Rev.  vii   M. 


THE  PSALMS. 


16  If  1  incline  unto  wickedness 
with  mine  heart  »  the  Lord  will  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  »  nor  tui-ned  his 
mercy  from  me. 


>  Cantl- 


G 


THE  LXVII  PSALM. 
Beus  misereatur. 

OD  he  merciful  unto  us,  and  bless 
and  shew  us  the  light  of 


Evensor 

cle. 
Holy  M.itrimony. 

Isa."  i'.  i'.  his  counteuancCj  and  be  merciful  unto 


us   t 


Isa.  xxsvii.  15- 

211. 
Luke  ii.  30. 


Isa.  Ix.  3. 
in.  7. 


Isa.  xlv.  8. 
Kzek.  xxxiv.  27, 


Isa.  Ix.  20. 
ZccU.  viii.  I  J,  13. 


us; 

2  That  thy  way  may  be  known 
upon  earth  «  thy  saving  health  among 
all  nations. 

3  Let  the  people  praise  thee,  O  God  » 
yea,  let  all  the  people  praise  thee. 

4  O  let  the  nations  rejoice  and  be 
glad  :  for  thou  shalt  judge  the  folk 
righteously,  and  govern  the  nations 
upon  earth. 

5  Let  the  people  praise  thee,  O  God » 
let  all  the  people  praise  thee. 

6  Then  shall  the  earth*  bring  forth 
her  increase  »  and  God,  even  our  own 
God,  shall  give  us  his  blessing. 

7  God  shall  bless  us  »  and  aU  the 
ends  of  the  world  shall  fear  him. 

THE  LXVni  PSALM. 

Exsiirgat  BeJis. 

X   ET  God  arise,  and  let  his  enemies 


The  XIII.  Day. 
Morning 

Prayer.         JLi     06  scaiterea  t 
Matiiiis.  hate  nim  flee  before  him, 

Numb.  x.  25. 


be  scattered  t  let  them  also  that 


Iniquitatem  si  aspexi  in  corde  meo  :  'ompexi 
non  exaudiet  Dominus. 

Propterea  esaudi%at  Deus  :  et  atten-  inumut 
dit  voci  deprecationis  mere. 

Benedictus  Deus,  qui  non  amovit 
deprecalionem  meam  :  etmisericordiam 
suam  a  me. 


D 


PSALMTJS  LXVI. 
EUS  misereatur  nostri,  et  bene-  ^"l"^,;,^;'^  ^"'• 
dicat  nobis:  illuminet  vultum  '^"^Jf^^'' ""^ ''^ 


suum  super  nos,  et  misereatur  nostri. 

Ut  cognoscamus  in  terra  viam 
tuam  :  in  omnibus  gentibus  salutare 
tuum. 

Confiteantur  tibi  populi,  Deus  :  con- 
fiteantur  tibi  populi  omnes. 

La?tentur  et  exsultent  gentes,  quo- 
niam  judicas  populos  in  sequitatc  :  et 
gentes  in  terra  dirigis. 

Confiteantur  tibi  populi,  Deus,  con- 
fiteantur tibi  populi  omnes  :  ten-a 
dedit  fructum  suum. 

Bcnedicat  uos  Deus,  Deus  noster ; 
benedicat  nos  Deus :  et  metuant  eum 
omnes  fines  teiTse. 


E 


PSALMUS  LXVII. 
XSURGAT  Deus,  et  dissipentur  wed.  wiiusun- 

.  ,  tide,  Mattins. 

et  lugiant  qui  ode- 


immici  ejus 
runt  eum  a  facie  ejus. 


purify  the  sons  of  Levi,  aud  purge  them  as  gold  and  silver,  that 
they  may  ofler  unto  the  Lord  an  offeiing  in  righteousness."  And 
speaking  of  the  palm-bearers  thus  refined,  the  angel  told  St. 
John,  "  These  are  they  which  came  out  of  great  tribulation,  and 
have  washed  thuir  robes,  and  made  them  white  in  the  blood  of 
the  Lamb."    [Rev.  vii.  11.] 

PSALM  LXVII. 

It  has  been  pointed  out  at  page  35,  that  there  is  some  simi- 
larity between  the  Song  of  Simeon  and  this  Psalm.  Perhaps  the 
Gospel  Canticle  was  suggested  by  the  well-known  words  of  the 
Psalm,  as  the  Magnificat  appears  to  have  been  suggested  by  the 
Song  of  Hannah  :  but,  Hhothcr  it  were  so  or  not,  the  Psalm  is 
clearly  to  be  understood  only  by  taking  it  as  a  prophecy  of  the 
spread  of  the  Gospel,  the  illumination  of  mankind  by  that  Light 
of  tlie  world  Who  alone  can  make  God's  way  truly  known  upon 
earth. 

Hence  this  Psalm  is  to  be  interpreted  as  a  hymn  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, 
lighteth  every  man."  [John  i.  9.]  He  blessed  mankind  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  sacra- 
mental life  and  nourishment.  "  Neither  is  he  that  planteth 
any  thing,  nor  he  that  watcreth ;  but  God  that  giveth  the 
increase."     [1  Cor.  iii.  7.] 

The  jubilant  tone  of  this  prophetic  hymn  may  encourage  ns  to 
hope  that,  notwithstanding  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  "  [Rom.  xi.  5]  will  again  be  found  as  in 
the  first  days  of  Christianity,  and  when  the  prophecy  in  Zech.  viii. 
13  will  be  again  fulfilled :  "  So  will  I  save  you,  and  ye  shall  be 
a  blessing." 


THE  PSALMS. 


405 


TlioXlU.  Diiy. 
Morning 
Prayer. 


.31. 
Ma),  iil.  2. 


Isa.  xl.  3. 


Bible  Version   h 
hisNamei.Wl' 


%  Like  as  the  smoke  vanisheth,  so 
shalt  thou  drive  them  away  t  and  like 
as  the  wax  melteth  at  the  fire,  so  let 
tlie  ungodly  perish  at  the  presence  of 
God. 

3  But  let  the  righteous  he  glad  and 
rejoice  before  God  »  let  them  also  be 
merry  and  joyful. 

4  O  sing  unto  God,  and  sing  praises 
unto  his  Name  t  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  defendeth  the  cause  of  the  widows  x 
even  God  in  his  holy  habitation. 

6  He  is  the  God  that  maketh  men 
to  be  of  one  mind  in  an  house,  and 
bringeth  the  prisoners  out  of  captivity  t 
but  letteth  the  runagates  continue  in 
scarceness. 

isa.  xl.  10.  7  O  God,  when  thou  wentest  forth 

before  the  people  t  when  thou  wentest 
through  the  wilderness, 
Judg.  V.  4, 5.  8  The  earth  shook,  and  the  heavens 

Heb.  xii.  18.  '      dropped  at  the  presence  of  God  %  even 
Acts  ii.  2.  iv.  31.  as  Sinai  also  was  moved  at  the  presence 

Heb.  xii.  22.  i-  r~i      -i  ■  /-i      i       i>  t  i 

01  God,  who  IS  the  God  ot  Israel. 
Ps.  ixxii  G.  9  Thou,  O  God,  sentest  a  gracious 

Hos.  xiv.  5.  .  ...  , 

Ezek.  xxxiv.  w.  ram  upon  thine  inheritance  t  and  re- 
freshedst  it  when  it  was  weary. 

10  Thy  congregation  shall  dwell 
therein  «  for  thou,  O  God,  hast  of  thy 
goodness  prepared  for  the  poor. 


Sicut  deficit  fumus,  deficiant :  sicut 
fluit  cera  a  facie  ignis,  sic  pereant  pec- 
catoreg  a  facie  Dei. 


Et  justi  epulontur,  et  exsultent  in 
conspectu  Dei :  et  delcctentur  in  Ite- 
titia. 

Cantate  Deo,  psalmum  dicite  Nomini 
ejus :  iter  facite  ei  qui  ascendit  super 
occasumj  Dominus  Nomen  illi. 


Exsultate  in  conspectu  ejus :  turba-  on.i-.ieie 
Inuitur  a  facie  ejus,  patris  oqjhanorum, 
et  judicis  viduarum. 

Deus  in  loco  sancto  suo  :  Deus  qui 
inhabitare  facit  unius  moris  in  domo.     •i,inv!a:ei 

Qui  educit  vinctos  in  fortitudine  : 
similiter  eos  qui  exasperaut,  qui  habi-  ei  ens  (iui  m  ira 
tant  \n  sepulchris. 

Deus,  cum  egredereris  in  conspectu  cnmm  pnp. . . . 
populi  tui :    cum  pertransires  m   de-     ;"■' 
serto ; 

Terra  mota  est ;  etenim  coeli  distil - 
laverunt  a  facie  Dei  Sinai :  a  facie  Dei  '■''  """"Sinaa 

fiicie 

Israel. 

Pluviam     voluntariam     segregabis,  trgregam 
Deus,  hsereditati   tusB  ;    et    infirmata 
est :  tu  vero  perfecisti  earn. 

Animalia  tua  habitabunt  in  ea  :  pa- 
rasti  in  dulcedine  tua  pauperi,  Deus. 


rSALM  Lxviir. 

The  wliolu  Western  Church  has  used  this  Psahn  on  Whitsunday 
time  immemorial,  and  in  tlie  ancient  Church  of  Eughind  it  was 
also  used  every  morning  during  the  Octave.    It  is  thus  interpreted 


1  This  is  a  form  of  the  holy  Name  "  Jehovah,'*  and  is  found  in  the  song 
of  Moses  [Exod.  xv.  2],  wliere  the  authorized  version  translates  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  Cliurch,  and  of  glorilied  saints 
in  Heaven. 

This  sacred  word  was  not  introduced  into  the  autliorized  version  until 
A.D.  I6II,  although  it  is  found  in  tlie  Geneva  Bible.  It  had  not,  therefore, 
of  course,  any  place  in  the  Great  Bible  of  1540,  from  which  the  Prayer- 
book  Psalms  are  taken.  The  earliest  Prayer  Book  in  whicli  it  has  been 
discovered  is  an  Oxford  octavo  of  Baskett,  dated  1716,  but  it  was  not  com- 
monly printed  until  the  middle  of  the  last  century.  Yet  in  the  Scottish 
Book  of  1G37  it  had  already  appeared. 

In  an  English  Psalter  of  1540  [Douce  BB.  71,  Bodl.  Lib.]  the  latter  half 
of  the  verse  is  rendered  as  in  the  Vulgate,  "  Take  your  journey  to  Him  that 
ascendeth  up  above  the  west,  tlie  Lord  is  His  Name;"  but  in  Matthew's 
Bible  of  1537  it  is  the  same  as  in  the  Great  Bible  of  1540.  It  seems  diHicult 
to  believe  that  some  confusion  has  not  arisen  in  our  English  version  tlirough 
the  identity  of  the  German  word  "jab  "  and  the  English  word  "yea."  The 
sacred  Name  is  undoubtedly  in  the  Hebrew,  but  the  Septuagint  is  identical 
with  the  Vulgate,  and  it  seeras  preferable  to  use  the  form  of  the  verse 
adopted  in  the  Sealed  Books,  as  above,  rather  than  to  sing  the  Ineffable 
Name  itself,  for  which  "  the  LORD  "  is  reverently  substituted  in  the  Eng- 
lish Bible. 


as  a  hymn  of  praise  to  God  tho  Holy  Ghost,  conmiemorating  II  is 
work  in  the  Church  of  God,  and  setting  forth  the  typical  relation 
to  that  work  of  God's  dealings  with  His  ancient  congregation. 

The  whole  Psalm  conveys  tlie  idea  of  a  triumphant,  irresistible 
march :  the  forward  march  of  the  Church  of  Christ,  according  to 
the  words  of  the  pi'ophet, — "  I  will  surely  .assemble,  O  Jacoli,  all 
of  thee;  I  will  surely  gather  the  remnant  of  Israel:  I  w'ill  put 
them  together  as  the  sheep  of  Bozrali,  as  the  flock  in  the  midst  of 
tlieir  fold  :  they  shall  make  great  noise  by  reason  of  the  uniltitude 
of  men.  The  ]5reakcr  is  eoine  up  before  them  ;  they  have  broken 
up,  and  have  passed  tlirough  the  gate,  and  are  gone  out  by  it : 
and  their  King  shiill  pass  before  them,  and  the  Lord  on  the  head 
of  them."  [Micah  ii.  13.]  It  seems  to  luave  been  founded  on 
words  recorded  in  the  book  of  Numbers  : — "  And  it  came  to  pass, 
when  the  ark  set  forward,  that  Hoses  said,  Kise  up.  Lord,  and  let 
Thine  enemies  be  scattered,  and  let  them  that  hate  Thee  flee 
before  Tliee.  And  when  it  rested,  he  said.  Return,  O  Lord, 
unto  the  many  thousands  of  Israel."  But  there  are  so  many 
expressions  in  this  Psalm  which  ctMi  only  be  explaiiu^d  witli  refer- 
ence to  tlie  spiritual  triumph  of  the  Church  of  Clirist,  that  it 
may  be  doubted  wlietlier  it  was  written  with  any  local  or  tem- 
porary meaning,  and  whether  it  is  not  to  be  regarded  simply  as 
a  proplietic  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  wliich  it  can  he  used  in  Divine  Service. 


406 


THE  PSALMS. 


TluXIlI.n:. 

JJoniinff 

Acts  ii.'4. 
Is.i.  lii.  7. 
Rom.  X.  15, 
Hev.  vi.  l.i. 
Isa.  liii.  12. 
Rev.  V.  10 

Isa.  Ix.  IS. 
Matt.  m.  IG. 


Matt.  jiii.  41-4 
Isa.  i.  IS. 
Rev.  i.  14. 
iii.  i. 


Deut.  xxxiii.2, 
Gal.  iii.  19. 
Heb.  li.  2. 


Erih.  iv.  8. 
John  XV.  26. 

xvi.  7. 
Acts  i.  8. 
1  Cor.  xii.  11. 


Gen.  iU.  15. 


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  tte  spoil. 

13  Though  ye  have  lien  among  the 
pots,  yet  shall  ye  be  as  the  wings  of 
a  dove  »  that  is  covered  vrith  silver 
wings,  and  her  feathers  like  gold. 

'•  14  When  the  Almighty  scattered 
kings  for  their  sake  «  then  were  they 
as  white  as  snow  in  Salmon. 

15  As  the  hill  of  Basan,  so  is  God's 
hill  »  even  an  high  hill,  as  the  hiU  of 
Basan. 

16  ^Vl:y  hop  ye  so,  ye  high  hills  ? 
this  is  God's  hill,  in  the  which  it 
pleaseth  him  to  dwell  t  yea,  the  Lord 
will  abide  in  it  for  ever. 

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  Lord  God  might 
dwell  among  them. 

19  Praised  be  the  Lord  daily  »  even 
the  God  who  helpeth  us,  and  poureth 
his  benefits  upon  us. 

20  He  is  our  God,  even  the  God  of 
whom  Cometh  salvation  «  God  is  the 
Lord,  by  whom  we  escape  death. 

21  God  shall  wound  the  head  of  his 
enemies  «  and  the  hairy  scalp  of  such 
a  one  as  goeth  on  still  in  his  wicked- 
ness. 


Dominus  dabit  verbum  evangelizan- 
tibus :  virtute  multa. 

Eex    virtutum    dilecti    dilectl :    et  ":>'■  <"'<•«'•  ** 

fpeciea 

speciei  domus  dividere  spolia. 

Si  dormiatis  inter  medios  eleros, 
penna;  columbfe  deargcntatce  :  et  pos- 
teriora  dorsi  ejus  in  pallore  auri.  •';«"■  s"" 

Dum  discernit  cmlestis  reges  super 
eam,  nive   dealbabuntur   in    Selmon : 

mOnS  Dei,  monS  pinguis.  mmtem  Dn  m«n- 

^        ^  _  ^  tern  uberem 

Mons  coagidatus,  mons  pinguis  :  ut 
quid  suspicamini  montes  eoagulatos  ?     suspiriih  monies 

]\Ions  in  quo  beneplacitum  est  Deo 
habitare  in  eo :  etenim  Dominus  ha- 
bitabit  in  finem.  usguein&nem 

Currus  Dei  decern  millibus  multi- 
plex, millia  Itetantium :  Dominus  in 
eis,  in  Sinai  in  sancto. 

Ascendisti  in  altum,  cepisti  captivi-  .iscendms  in  ai. 
tatem  :  aeeepisti  dona  m  hommibus.        rf«.ri(  captivi- 

.  ....  t.itcm  drdil 

Etenim   non  credentes :    inhabitare     dona  uommihm 
Dominum  Deum. 

Benedictus  Dominus  die  quotidie  :  de  die  »i  dkm 
prosperum  iter  faciet  nobis  Deus  salu- 
tarium  nostrorum. 

Deus  noster,  Deus  salvos  facicudi : 
et  Domini  Domini  exitus  mortis. 

Veruntamen  Deus  confringet  capita  comiuaaxarit 
inimicorum  suorum  :  verticem  capilli 
perambulantium  in  delietis  suis. 


In  the  first  verse,  then,  in  the  eighteenth  (which  is  the  central 
one  of  the  Psahti),  and  in  the  last,  unmistakeable  reference  is 
made  to  onr  Lord's  glorious  Resurrection,  Ascension,  and  Session 
at  the  riglit  hand  of  God,  as  tlie  source  of  .ill  blessing  and  glory 
to  the  Church :  His  ResuiTection  having  achieved  the  victory. 
His  Ascension  celebrated  the  triumph.  His  Session  in  "the  holy 
place"  within  the  veU  established  His  Intercessory  office  on  behalf 
of  His  people. 

The  first  and  second  verses  contain  a  metaphor  similar  to  that 
of  Malachi,-"Unto  you  that  fear  My  Name  shall  the  Sun  of 
Kighteousncss  arise  with  healing  in  his  wings,"  an  arising  of  the 
Liglit  of  the  world,  before  which  all  the  mists  of  moral  and 
spiritual  darkness  must  fly,  in  the  time  of  probation ;  and  before 
which  all  enemies  must  succumb  in  the  Day  of  Judgment. 

Tlie  fallowing  three  verses  [4,5,6]  contain  a  declaration  of  the 
glory  of  the  Lord  similar  to  that  in  the  words  of  Isaiah,  adopted 
by  the  Baptist ;  the  true  sense  being,  ■•  make  straight  in  the 
deserts  a  highway  for  Him  that  rideth  :"  and  doubtless  this  is 
closely  analogous   to  the  words  of  St.  John,-"  I  saw  Heaven 


opened,  and  behold  a  white  horse,  and  He  that  sat  upon  him  was 
called  Faithful  and  True,  and  in  righteousness  He  doth  .judge  and 
make  war  ....  and  He  hath  on  His  vesture  and  on  His  thigh 
a  Name  written,  King  of  kings  and  Loed  of  lords."  [Rev. 
xix.  16.]  Notwithstanding  this,  He  is  the  Prince  of  Peace,  and 
under  His  dispensation  of  the  peace  which  He  left  with  His 
Church,  the  Holy  Ghost  is  ever  binding  together  in  one  Body 
the  children  of  God,  "making  men  to  be  of  one  mind  in  an 
honse,"  i.  e.  in  the  spiritual  Temple  wherein  He  dwells. 

In  the  seventh  verse  tlie  leading  of  Israel  through  the  wilderness 
by  God  is  taken  as  a  type  of  the  new-  Israel  going  through  the  world 
under  the  leadership  of  Him  respecting  Whom  the  prophet  said, 
"  Rehold,  the  Lord  God  will  come  with  strong  hand,  and  His  arm 
shall  rule  for  Him,"  The  earth  quaked  at  His  Resurrection, 
when  He  became  the  Firstfruits  of  the  great  harvest,  entering 
Heaven  at  the  head  of  a  risen  army  of  saints,  as  the  Firstborn 
among  many  brethren.  So  will  there  he  great  earthquakes  at 
the  Second  Advent,  when  once  more  He  will  go  forth  before  the 
people.     And  so  also,  when  His  Presence  witli   the  Church  was 


THE  PSALMS. 


407 


The XIII.  Day. 

Morning 
Prai/er. 


Rev.  xiv.  20. 
xix.  13. 


Exod.  XV.  20. 


Phil.  iii.  5. 
Matt.  iv.  13. 


Rev.  xxi.  22. 
Isa.  Ix.  2-10. 

xlix.  23. 

xviii.  7. 


i.e.  the  laiiil  of 

the  Moors. 
Rev.  xii.  15. 


John  V.  2.'>. 


22  Tlie  Lord  hath  said,  I  will  bring 
my  people  again,  as  I  did  from  Basan  t 
mine  own  will  I  bring  again,  as  I  did 
sometime  from  the  deep  of  the  sea. 

23  That  thy  foot  may  be  dipped  in 
the  blood  of  thine  enemies  »  and  that 
the  tongue  of  thy  dogs  may  be  red 
through  the  same. 

24  It  is  well  seen,  O  God,  how  thou 
goest  «  how  thou,  my  God  and  King, 
goest  in  the  sanctuary. 

25  The  singers  go  before,  the  min- 
strels follow  after  »  in  the  midst  are 
the  damsels  playing  with  the  timbrels. 

26  Give  thanks,  O  Israel,  unto  God 
the  Lord  in  the  congregations  «  from 
the  ground  of  the  heart. 

27  There  is  little  Benjamin  their 
ruler,  and  the  princes  of  Judah  their 
counsel  i  the  princes  of  Zabulon,  and 
the  princes  of  Nephthali. 

28  Thy  God  hath  sent  forth  strength 
for  thee  »  stablish  the  thing,  O  God, 
that  thou  hast  wrought  in  us, 

29  For  thy  temple's  sake  at  Jeru- 
salem »  so  shall  kings  bring  presents 
unto  thee. 

30  When  the  company  of  the  spear- 
men and  multitude  of  the  mighty  are 
scattered  abroad  among  the  beasts  of 
the  people,  so  that  they  humbly  bring 
pieces  of  silver  «  and  when  he  hath  scat- 
tered the  people  that  delight  in  war; 

31  Then  shall  the  princes  come  out 
of  Egypt  « the  Morians'  land  shall  soon 
stretch  out  her  hands  iinto  God. 

32  Sing  unto  God,  O  ye  kingdoms 
of  the  earth  »  O  sing  piraises  unto  the 
Lord. 

33  Who  sitteth  in  the  heavens  over 
all  from  the  beginning  »  lo,  he  doth 
send  out  his  voice,  j-ea,  and  that  a 
mighty  voice. 


Dixit  Dominus,  Ex  Basan  conver- 
tam  :  convertam  in  profundum  maris  :  convirtar  in 


Ut  intingatur  pes  tuus  in  sanguine  :  0"n«  int. 
lingua  canum  tuorum  ex  inimicis  ab 
ipso. 


Viti  sunt  irtgres~ 
stis  lui 


Viderunt  ingressus  tuos,  Deus  :  in- 
gressus  Dei  mei.  Regis  mei  qui  est  in 
saneto. 

Prsevenerunt     principes     conjunct! 
psallentibus  :  in  medio  jnvencularum  juvmum 
tympanistriarum . 

In  ecclesiis  benedicite  Deo  :  Domino 
(le  fontibus  Israel. 

Ibi    Benjamin    adolescentulus  :    in  adauscennor  in 

pavore 

mentis  excessu. 

Principes  Juda,  duces  eonim  :  prin- 
cipes Zabulon,  et  principes  Neptalim. 

Manda  Deus  virtuti  tuoe  :  confirma 
hoc,  Deus,  quod  operatus  es  in  nobis  : 

A  templo  tuo  in  Hicrusalem :  tibi 
ofFerent  regres  munera. 


Increpa  feras  arundinis,  congregatio  siharum.  c«nH- 

Hum  tauioiuna 

taurorum  in  vaccis  populorum  :  ut  ex-     m  »"« '■•f'"- 

...  datttur  ii  qui 

cludant  eos  qui  probati  sunt  argento. 


Dissipa  gentes  qua?  bella  volunt ; 
venient  legati  ex  iEgypto :  Ethiopia 
prroveniet  manus  ejus  Deo. 

Regna  terrse,  cantate  Deo  :  psallitc 
Domino  : 

Psallite  Deo  qui  ascendit  super  coe- 
lum  coeli :  ad  orientem. 


iigaiii  uuinifested  by  the  coming  of  the  Holy  Ghost,  and  as  an 
answer  to  the  prayer  of  the  Apostles,  there  was  on  the  one 
occasion  "a  rushing  mighty  wind,"  while  on  the  other  "the 
place  was  shaken  where  tliey  were  assembled  together."  With 
such  sifrns  did  God  send  "the  gracious  rain"  of  the  Holy  Spirit 
"upon  His  inheritance,"  refreshing  it  when  it  was  weary  through 
the  long  absence  of  His  manifestations  from  the  ancient  Temple 
and  its  system. 

Passing  over  m.iny  things  without  further  illustration  than 
that  contained  in  the  marginal  references,  the  twenty-seventh 
verso  may  be  selected  as  showing  that  nothing  is  set  down  at 
random  in  Holy  Scripture,  and  that  mystical  meanings  probably 
underlie  almost  every  idea  that  it  contains.  The  tribes  there 
named    are    Uenjaniin    and    Judah,    Zabulon    and    Nephthali. 


These  were  the  most  prominent  of  all  the  tribes  during  the 
history  of  Israel  as  an  united  people,  and  Benjamin  and  Judah 
were  located  nearest  of  all  to  the  holy  house  of  God.  From 
these  four  tribes,  also,  sprung  all  the  Apostles  of  our  Lord ;  thoso 
who  were  Galila'ans  belonging  to  Zabulon  and  Nephthali,  the 
"  brethren "  (or  "  cousins,'*  as  we  say  in  modern  language)  of 
our  Lord   to  the  tribe  of  Judah,  and  St.  Paul   to  Benjamin  '. 


1  It  is  vrorth  remark  that  St.  Paul's  name  signifies  "  little,"  a  circumstance 
which  partly  suggested,  perhaps,  his  assertion  that  he  was  "  the  least  of  all 
the  Apostles."  It  is  also  to  be  noted  that  "little  Benjamin  their  ruler" 
was  represented  by  Ihe  twelfth  stone  in  the  breastplate  of  Aaron,  which 
stone  was  a  jasper.  But  in  the  foundations  of  the  wall  of  Ihe  city  of  God, 
"  the^r*/ foundation  was  jasper,"  as  if  signifying  that  "  Ihe  last  shall  bf 
first."    [Cf.  Exod.  xxviii.  20.    Rev.  xxi.  18.] 


408 


TPIE  PSALMS. 


TIjc  XIII.  Day.      34  Ascribe   ye    tlie  power   to   God 
"pr'a'ifer.         o^ei"  Israel  «  his  worship  and  strength 
Rev.  iv.  1.  jg  j^  ^.jjp  clouds. 

Heh.  i^.i2  35  O  God, -uonderful  ai-t  thou  in  thv 

holy  places  »  even  the  God  of  Israel  ; 
he  will  give  strength  and  power  unto 
his  people ;  blessed  be  God. 


Evening 

Pntf/tft'. 
Good  F'riilay 

Evensong. 
A  Passion  Psalm. 

Jonah  ii.  5. 


s 


THE  LXIX  PSALM. 
Salvum  mefac. 
AVE  me,  O  God  «  for  the  waters  are 
come  in,  even  unto  my  soul. 


2  I  stick  fast  in  the  deep  mire, 
where  no  ground  is  j  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  wait- 
ing so  long  upon  my  God. 

]ohn  i».  23.  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. 

icor.  T.  21.  5  I  paid  them  the   things  that   I 

never  took  i  God,  tho:U  knowest  my 
simpleness,  and  my  faults  are  not  hid 
from  thee. 

M.Trk  viii.  3s.  6  Let  not  them  that  trust  in  thee. 

Malt  .i.  i;.  O  Lord  God  of  hosts,  be  ashamed  for 

my  cause  x  let  not  those  that  seek  thee 
be  confounded  through  me,  O  Lord 
God  of  Israel. 

itr.  XV.  ij.  7  And  why  ?  for  thy  sake  have  I 

suffered  reproof  x  shame  hath  covered 
my  face. 

John  xviii.  s.  8  1  am  bccome  a  stranger  unto  mv 

Mark  li..  -!>•,,  ,. 

brethren  »  even  an  alien  unto  my 
mother's  children. 


Ecce  dabit  voci  suce  vocem  virtutis:  iw'-m.mnmvoccm 

date /iJHore/rt 

date  gloriam  Deo  super  Israel :  magni- 
ficentia  ejus  et  virtus  ejus  in  nubibus. 
Mirabilis  Deus  in  Sanctis  suis  :  Pens 
Israel  ipse  dabit  virtutem  et  fortitndi- 
nem  plebi  sure ;  benedictus  Deus. 


s 


PSALMUS  LXVni. 
ALVUM  me  fac  Deus :  quoniam  Thursd.  Mattms. 

"^     .  Maundy  Thurs. 

intraverunt  aquae  usque  ad  animam     ist  Noct. 
meam. 

Infixus  sum  iu  limo  profundi :  et 
non  est  substantia. 

Veni  in  altitudinem  maris  :  et  tem- 
pestas  demersit  me. 

Laboravi  damans,  raucse  factae  sunt 
fauces  mese  :  defecerunt  oculi  mei, 
dum  sjaero  in  Dcum  meum. 

Multiplicati  sunt  super  capiUos  capi- 
tis mei :  qui  oderunt  me  gratis. 

Confortati  sunt  qui  persecuti  'awxA.  sup'r  me  qni  me 

.     .       .....  .         ptrs'qitunlur 

me  mimici  mei  mjuste  :  quae  non  rapui, 
tunc  exsolvebam. 

Deus,  tu  scis  insipientiam  meam : 
et  delicta  mea  a  te  non  sunt  abscon- 
dita. 

Non  erubescant  in  me  qui  exspectant 
te  Domine  :  Domine  virtutum. 

Non  confundantur   super  me:    qui  rnwean^/r 
quserunt  te,  Deus  Israel. 

Quoniam  propter  te  sustinui  oppro-  supporimt  impro- 

,     .  . .  p      .       -      .  pfrittm  ret-e- 

brium  :  operuit  coniusio  iaciem  meam.     ««(.« 


Extraneus  factus  sum  fratribus  meis :  E^ier et 

et  peregrinus  filiis  matris  meae. 


Thus  the  priuces  of  these  ti-jto  represent  those  princes  of  the 
Church,  of  wliom  our  Lord  said,  that  they  should  .>;it  on  twelve 
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  awful  prophecy  of  our  Blessed  Saviour'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  idso  a  strong  analogy  with  some  portions  of  the 
prophecy  and  the  Lamentations  of  Jeremiah,  whose  great  sufferings 
seem  to  have  been  typical,  in  the  highest  degree,  of  the  Passion  of 
the  Lord. 

The  cry  of  unguish  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  iu  his  sickness,  Jonah  iu  the  deep  of  the 
sea,  Jeremiah  in  the  mire  of  the  pit,  were  all  types  of  our  Lord 
iu  this :  but  great  as  were  their  troubles  and  their  fears,  they 
were  not  overwhelmed  as  He  was  by  the  "  floods  of  ungod- 
liness "  borne  for  others,  nor  had  their  fear  of  death  that  super- 
natural character  which  made  His  fo  in6nitely  painful.  Yet, 
though  He  called  upon  the  Father  to  save  Him,  He  would 
not  shorten  or  lessen  His  own  sull'ering.  He  saved  others,  and 
He  could  have  saved  Himself:  He  walked  upon  the  natural 
waters,  but  He  sutfered  Himself  to  sink  into  the  miry  bed  of 
that  sea  of  persecution  which  surrounded  Him  :  He  comforted 
the  penitent  thief  with  the  loving  promise,  "  To-day  shall  thou 


THE  PSALMS. 


409 


The  XIII.  Day, 

Prai/er. 

J;l,n  li.'i; 

Riilll.   \\.  i 


Lalutnt.  iii-  U 


I.  e.  the  rulers. 
Lament,  iii.  03. 
Job  XX. 'C.  9. 


Luke  xsiii.  4-!. 

•18. 
2  Kings  xi.v.  36. 
Ezra  IX.  S. 
Dan.  ix. 21. 


Jer.  xxxviii.G.  22. 


Liiment.  iii.  5.5. 
Numb,  xvi  :i.i. 


Lament,  iii.  53. 


LLin'.eiit   iii.  fir. 


9  For  tlie  zeal  of  tliine  bouse  hath 
even  eaten  me  t  and  the  rebukes  of 
them  that  rebuked  thee  are  fallen  upon 
me. 

10  I  wept  and  chastened  myself 
with  fasting  j  and  that  was  turned  to 
my  reproof. 

11  I  put  on  sackcloth  also  t  and  they 
jested  upon  me. 

12  They  that  sit  in  the  gate  speak 
ao'ainst  me  >  and  the  drunkards  make 
songs  upon  me. 

13  But,  Lord,  I  make  my  prayer 
unto  thee  t  in  an  acceptable  time. 

14  Hear  me,  O  God,  in  the  multi- 
tude of  thy  mercy  »  even  in  the  truth 
of  thy  salvation. 

15  Take  me  out  of  the  mire,  that  I 
sink  not  t  O  let  me  be  delivered  from 
them  that  hate  me,  and  out  of  the 
deep  waters. 

IG  Let  not  the  water-flood  drown 
me,  neither  let  the  deep  swallow  me 
up  »  and  let  not  the  pit  shut  her 
mouth  upon  me. 

1  7  Hear  me,  0  Lord,  for  thy  loving- 
kindness  is  comfortable  t  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  t  O  haste 
thee,  and  hear  mc. 

19  Draw  nigh  unto  my  soul,  and 
save  it  »  O  deliver  me,  because  of 
mine  enemies. 


txncrl  untiir 


Quoniam  zelus  domus  tuae  comedit 
me :  et  opprobria  exprobrantium  tibi, 
ceciderunt  super  me. 

Et  operui  in  jejunio  aniraam  meam  : 
et  factum  est  in  opprobrium  mihi. 

Et  posui  vestimentum  meum  cili- 
cium  :  et  factus  sum  illis  in  parabolam. 

Adversum  me  loquebantur  qui  sede- 
bant  in  porta :  et  in  me  psallebant  qu  i 
bibebant  vinum. 

Ego  vero  orationem  meam  ad  tc, 
Domine  :  tempus  beneplaeiti,  Deus. 

In  multitudine  misericordiaj  tuaj 
exaudi  me :  in  veritate  salutis  tuse. 


Eripe  me  de  luto,  ut  non  infigar  :  inhrr.a,,, 
libera  me  ab  his  qui  oderunt  me,  et  dc 
profundis  aquarum. 

Non  me  demergat  tempestas  aqute  : 
neque  absorbeat  me  profundum ;  neque 
urgeat  super  me  puteus  os  suum. 

Exaudi  me,  Domine,  quoniam  bc- 
nigna  est  misericordia  tua  :  secundum 
multitudinem  miserationum  tuariim 
respice  in  me. 

Et  ne  avertas  faciem  tuam  a  piiero 
tuo  :  quoniam  tribulor,  velociter  exaudi 
me. 

Intende  animse  mea?,  et  libera  eam  : 
propter  inimicos  meos  eripe  me.  ma  Uumine 


be  with  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  sadness  by  the 
twenty -second  Psalm.  He  is  guiltless  and  alone,  and  weak  with 
weeping  and  fasting;  His  enemies  are  mighty,  and  more  in 
number  than  the  hairs  of  His  head.  The  sins  of  those  who 
sinned  against  God  are  fallen  upon  Him  Who  knew  no  sin.  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  j  His  loving  work  was  turned  to  His  reproof,  so 
that  when  He  spoke  of  God  as  His  Father,  they  charged  Him 
with  blasphemy,  and,  instead  of  beholding  His  immaculate 
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,  there  is  a  continual  appeal  from  the  mjustice  of  man  to 
the  justice  and  love  of  God ;  and  also  a  constant  declaration  of 
the  great  Truth  that  Christ  suffered  for  the  sins  of  mankind. 


Thus,  "They  that  hate  Me  williout  a  cause"  ....  "I  paid  them 
the  thing  that  I  never  took"  ....  "They  that  would  destroy 
Jle  guiltless  "...."  God,  Thou  knowest  My  simpleness,  and 
My  faults  are  not  hid  from  Thee"  ....  "  For  Thy  sake  have 
I  suffered  reproof"  ....  "The  zeal  of  Thine  house  hath  even 
eaten  Me"  ...  .  "But,  Lord,  I  make  My  prayer  unto  Thee" 
.  .  .  .  "  Hear  Me,  0  Lord,  for  Thy  loving-kindness  is  comfort- 
able "...."  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  tire  of  the  sacrifice,  pleading  not  for  Himself,  but  for  others. 
Thus  did  He  pray  that  the  sin  by  which  He  was  borne  down 
might  be  removed  from  Him,  that  it  might  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 
be  "  mighty  to  save  "  all  men.  Thus  did  He  hold  forth  His  broken 
heart  as  an  atonement  for  the  hard  hearts  of  sinners. 

Like  all  Psalms  of  our  Lord's  Passion,  this  also  ends  in  a  song 
of  Resurrection  joy;  and  in  the  expressions  used  we  may  trace 
clearly  the  manner  in  which  Christ's  Dciith,  Descent  into  Hell, 
Resurrection,  and  Ascension,  are  all  events  in  which  the  redeemed 
are  made  partakers  through  their  union  with  Him.  So  the  Lord 
hears  the  intercessions  of  the  PooK,  and  the  prisoners  of  hope 

3  G 


410 

TlieXIlI.l)«y 

Evening 

Prayer. 
Lament,  iii.  61. 

John  xix.  34. 


THE  PSALMS. 


X..inient.  iii.  5. 
Mntt.  xxvii.  .34 
John  xix.  29. 


Rnm.  xi.  n.  10. 
2  Cor.  ii.  l(i. 


I-ia  xliv.  1.1. 
Jolin  xii.  40. 
Acts  xxviii.  26. 
2  Cor.  iii.  14. 


Isa.  Hii.  4,  5. 


Malt,  xliii.  32. 


20  Tliou  hast  known  my  reproof, 
my  sliame,  and  my  dishonour  t  mine 
adversaries  are  all  in  thy  sight. 

21  Thy  rebuke  hath  broken  my 
heart;  I  am  full  of  heaviness  »  I 
looked  for  some  to  have  pity  on  me, 
but  there  was  no  man,  neither  found  I 
any  to  comfort  me. 

22  They  gave  me  gall  to  eat  »  and 
when  I  was  thirsty  they  gave  me 
vinegar  to  drink. 

2.3  Let  their  table  be  made  a  snare 
to  take  themselves  withal  «  and  let  the 
things  that  should  have  been  for  their 
wealth  be  unto  them  an  occasion  of 
falling. 

2-1  Let  their  eyes  be  blinded,  that 
they  see  not  x  and  ever  bow  thou  down 
their  backs. 

25  Pour  out  thine  indignation  upon 
them  t  and  let  thy  wrathful  displeasure 
take  hold  of  them. 

26  Let  their  habitation  be  void  t 
and  no  man  to  dwell  in  their  tents. 

27  For  they  persecute  him  whom 
thou  hast  smitten  »  and  they  talk 
how  they  may  vex  them  whom  thou 
hast  wounded. 

28  Let  them  fall  from  one  wicked- 
ness to  another  i  and  not  come  into 
thy  righteousness. 


Tu    seis    improperium     meum    et  ru  min 
confusionem    meam  :    et   reverentiam  <ertmndiam 
mcam. 

In  conspeetu  tuo  sunt  omnes  qui  tri- 
bulant  me  :  improperium  expectavit 
cor  meum  et  miseriam. 

Et  sustinui  qui  simul  contristaretur  mrcum  conir. 
et  non  fuit:  et  qui  consolaretur,  et  non  et  r».i«»Mn/ra  mi 

quuisivi  et 

inveni. 

Et  dederunt  in  escam  meam  fel :  et 
in  siti  mea  potavenint  me  aceto. 

Fiat  niensa  eorum  coram  ipsis  in 
laqueum  :  et  in  retributiones  et  in 
scandalum. 


Obscurentur  oculi  eorum  ne  videant: 
et  dorsum  eorum  semper  incurva. 

Effunde  super  eos  iram  tuam :  et 
furor  iroe  tuiE  comprehendat  eos.  mdignaiio  irae 

Fiat  habitatio  eoi-um  deserta :  et  in 
tabernaculis  eorum  non  sit  qui  inha- 
bitet. 

Quoniam  quern  tu  percussisti,  per- 
secuti  sunt :  et  super  dolorem  vulne- 
rum  meorum  addiderunt. 

Appone  iniquitatem  super  iniqui- 
tatem  eorum :  et  non  iutrent  in  jus- 
titiam  tuam. 


are  released  iioin  their  dark  dungeon  of  death,  to  live  in  the 
light  of  Paradise  ;  the  City  of  God  is  built  up  out  of  Christ's  own 
Body,  and  all  they  which  are  written  in  the  Lamb's  book  of 
life  shall  inherit  it :  "  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  them,"  .shall  be  heard  "saying.  Blessing,  and  honour, 
and  glory,  and  power,  he  unto  Him  that  sitteth  upon  the  throne, 
nnd  unto  the  Lamb,"  even  the  Lamb  as  it  had  been  slain,  "  for 
ever."   [Rev.  v.  13.] 

§  TTie  Imprecations. 

Gentle-minded  and  lovmg  Christians  have  often  felt  a  difficulty 
in  the  use  of  those  Psalms  which,  like  the  sixty-ninth,  contain 
such  strong  expressions  of  feeling  towards  evil-doers  as  are 
apparently  inconsistent  with  the  precepts  of  charity  enjoined 
in  the  New  Testament.  Psalms  of  this  character  have  boon 
sometimes  called  the  "  cursing  "  or  "  imprecatory  "  Psalms,  and 
the  spirit  of  them  has  been  supposed  to  be  so  thoi-ouglily  .Tudaieal 
as  to  make  them  unsuitable  for  use  by  the  Christian  Church. 
But  such  ideas  respecting  them  arc  founded  on  an  insufficient 
ajipreciation  of  the  true  sense  in  which  all  the  I'salms  are  to  be 
regarded  :  and  they  are,  perhaps,  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 


n]cre]y  human  person.  It  may  be  doubted  whether  the  sweet 
singer  of  Israel  could  ever  have  uttered  them  in  any  but  a  pro- 
phetic sense,  for  he  was  of  too  meek,  forgiving,  and  tender  n 
character  to  entertain  so  strong  a  spirit  of  vengeance  as  the 
personal  application  of  his  words  would  imply.  When  Saul 
was  a  most  bitter  enemy  to  him,  David  twice  refrained  from 
taking  bis  life,  though  the  king  was  comjiletcly  in  his  power: 
when  Shimei  cursed  him  with  the  most  shameful  imprecations, 
be  forgave  him  as  a  man,  although  as  a  righteous  ruler  he  could 
not  altogether  overlook  the  crime  committed  against  the  sove- 
reign's person  :  when  his  rebellious  son  Absalom  died,  the  most 
pathetic  tenderness  was  exhibited  by  the  bereaved  father,  so 
that  his  *'  O  Absalom,  my  son,  my  son,"  shadows  forth  the  "  O 
Jerusalem,  Jerusalem,"  of  the  Son  of  David  in  after  ages. 

It  was,  thereibre,  as  an  inspii-ed  prophet,  and  not  as  a  private 
writer,  that  David  wrote  the  maledictions  of  the  Psalms ;  and  he 
wrote  them,  not  respecting  any  men  because  they  were  enemies 
of  his  own,  but  because  they  were  enemies  of  bis  God.  In  the 
same  spirit  tbcy  are  to  be  used  by  the  Christian  Church. 

And  this  particular  Psalm  contains  some  striking  references  to 
ihefact.1  of  the  Crucifixion,  which  furnish  a  key  to  the  use  of  the 
maledictions  or  imprecations  wherever  they  are  found.  For  these 
references  to  ftcts,  which  belong  exclusively  to  the  suflerings  of 
our  Lord,  show  that  the  enemies  of  Christ  arc  those  against 
whom  the  terrible  words  arc  recorded :  as,  also,  that  tbey  are 
spoken  in  the  Person  of  Christ,  the  righteous  and  most  mer- 
ciful Jutlgc  of  all  men.     Thus  we  arc  led  to  the  Gospel  narrative. 


THE  PSALMS. 


411 


TlioXlU.Day. 
Evcuing 

Praifer, 
r.anient.  iii.  66. 
Hev.  XX.  15. 

xxi.  27. 
Matt.  V.  U. 


Jonah  ii.  9. 


John  V.  25 

vi.  57.  xiv.  19. 
Isa.  xl.  31. 


Zech.  ix,  12 
Isa.  xlii.  7. 
1  Pet.  iii.  19. 


[sa.  xliv.  26. 
Rev.  xxi.  10—23, 


Isa.  liii.  10. 
Rev.  xxi.  27. 


f>,  xl.  10. 


29  Let  them  be  wiped  out  of  the 
book  of  the  living  t  and  not  be  written 
among  the  righteous. 

30  As  for  me,  when  I  am  poor  and 
in  heaviness  t  thy  help,  O  God,  shall 
lift  me  up. 

31  I  will  praise  the  Name  of  God 
with  a  song  >  and  magnify  it  with 
thanksgiving. 

32  This  also  shall  please  the  Lord  % 
better  than  a  bullock  that  hath  horns 
and  hoofs. 

33  The  humble  shall  consider  this, 
and  be  glad  t  seek  ye  after  God,  and 
your  soul  shall  live. 

34  For  the  Lord  heareth  the  poor  » 
and  despiseth  not  his  prisoners. 

35  Let  heaven  and  earth  praise  him  » 
the  sea,  and  all  that  moveth  therein. 

36  For  God  will  save  Sion,  and 
build  the  cities  of  Judah  »  that  men 
may  dwell  there,  and  have  it  in  pos- 
session. 

37  The  posterity  also  of  his  servants 
shall  inherit  it  «  and  they  that  love  his 
Name  shall  dwell  therein. 

THE  LXX  PSALM. 

Deus,  in  arljutorium. 

TTASTE   thee,  O  God,  to  deliver 


me  «  make  haste  to  help  me. 


O  Lord. 


Deleantur  de  libro  viveutium  :  ot 
cum  justis  non  scribantur. 

Ego  sum  pauper  etdolens:  salustua,  et  stAvlsiuUus  tut 
Deus,  suscepit  me. 

Laudabo  Nomen  Dei  cum  cantico  : 
et  magnificabo  eum  in  laude. 

Et  placebit  Deo  super  vltulum  no- 
vellum  :  cornua  producentem  et  un- 
gulas. 

Videant  pauperes  et  laetentur :  qufc- 
rite  Deum,  et  vivet  anima  vestra. 

Qnoniam  exaudivit  pauperes  Domi- 
nus  :  et  vinctos  suos  non  despexit.         »?'<•■•'' 

Laudent  ilium  coeli  et  terra :  mare 
et  omnia  reptilia  in  eis. 

Quoniam  Deus  salvam  faciet  Sion  : 
et  ffdifieabuntur  civitates  Judaj. 

Et  inhabitabunt  ibi :  et  hccrcditate 
acquirent  earn. 

Et  semen  servortim  ejus  possidebit 
eam  :  et  qui  diligunt  Nomen  ejus  habi- 
tabunt  in  ea. 


et  omnia  tpt/s  in 
eis  sunt 


PSALMUS  LXIX. 


EUS,  in   adiutorium   meum    in-  Thursa.  Mattin* 
tende  :  Domine,  ad  adjuvandum     istNoct. 


me  festina 


and  to  the  historical  words  of  Christ,  to  examine  whether  any 
thing  analogous  is  to  he  found  in  the  record  of  His  meek,  loving, 
and  gentle  life.  And  there  it  is  to  he  observed,  tliat  He  Who 
uttered  the  eight  Benedictions  in  tlie  Sermon  on  the  Mount, 
also  \ittercd  the  eight  woes  in  the  very  same  discourse  :  that  He 
Who  was  merciful  to  repentant  publicans  and  sinners,  denounced 
unrepentant  hypocrites  in  terms  of  extreme  sternness  as  a  *'  gene- 
ration of  vipers,"  and  meted  out  to  them  words  of  most  bitter 
scorn  and  condemnation  ;  that  He  T\^^o  wept  over  Jerusalem, 
predicted  at  the  same  time,  and  in  the  terms  of  one  passing  a 
judicial  sentence,  that  fearful  siege  and  destruction,  the  details 
of  wliich  are  unmatched  for  horror  in  the  history  of  the  world : 
that  He  Wlio  prayed  for  His  murderers,  "  Father,  forgive  tliem," 
was  the  same  Wlio  revealed  His  own  future  words,  "  Depart,  ye 
cursed,  into  everlasting  fire." 

Remembering  the  disposition  towards  sinners  which  was  enter- 
tained by  tlie  Saviour  Who  came  to  give  up  His  life  for  them, 
we  thus  arrive  at  the  conclusion  that  tlie  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  dislionour 
the  One,  and  ruin  tlie  other.  And  a  further  indication  of  this  is 
found  in  the  fact  that  it  was  the  "  Apostle  of  love  "  who  wrote 
most  severely  of  all  the  Apostles  against  unbelievers :  and  who 
was  chosen  by  God  to  wind  up  the  words  of  Holy  Writ  witli 
the  fearful  maledictions,  "  He  that  is  unjust,  let  him  be  unjust 
still ;  and  he  which  is  filthy, let  him  be  filthy  still"  ....  "If  any 
man  shall  add  unto  these  things,  God  shall  add  unto  him  the 


plagues  that  are  written  in  this  boolf;  and  if  any  man  sljall  laKe 
away  from  the  words  of  the  book  of  this  prophecy,  God  sliall  take 
away  his  part  out  of  tlie  book  of  life,  and  out  of  the  holy  city, 
and  from  the  things  which  are  written  in  this  hook."  [Rev.  xxii. 
11.  18, 19.] 

Tlie  imprecations  of  the  Psalms  are,  then,  utterances  of  that 
"  wratli  of  the  Lamb,"  to  fly  from  which,  sinners,  the  enemies  of 
Christ,  will  at  the  last  call  upon  tlie  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.  'V\Tien  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  own  real  or  supposed  wrongs. 
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  .Tudge  of  all 
alone  can  decide.  They  must  be  used,  therefore,  in  the  spirit 
in  wliich  the  martyrs  cry,  "Lord,  how  long,"  in  wliich  the 
Church  Militant  prays  day  by  day,  "Thy  Kingdom  come," 
and  in  which  at  tlie  last,  notwithstanding  the  horrors  attending 
the  Last  Judgment,  the  Bride  will  respond  to  "  Him  that  testl- 
fietli,  I  come  quickly,"  "  Even  so,  come.  Lord  Jesus." 

PSALM  LXX. 

This  Psalm  is  almost  identical  with  the  last  si.v  verses  of  the 
3  G  2 


412 


THE  PSALMS. 


TheXlll.  Day.       £  Let  them  be  asliamed  and  con- 

"pi'aifei-         founded  that  seek  after  my  soul  i  let 

Pf.  xi.  17.  them  be  turned  backward  and  put  to 

confusion  that  wish  me  evil. 
P'-  xi.  IS  3  Let  them  for  their  rewai'd  be  soon 

brought  to  shame  «  that  cry  over  me, 

There,  there. 
P'^i  ''J  4  But  let  all  those  that  seek  thee 

be  joj^ul  and  glad  in  thee  t  and  let  all 

such  as  delight  in  thy  salvation  say 

alway.  The  Lord  be  praised. 
Ps  xi.  20.  5  As   for   me,  I  am   poor  and    in 

misery  «  haste  thee  unto  me,  O  God. 
/>..  xi.  21.  6  Thou    art    my   helper,   and    my 

redeemer   t    O   Lord,   make   no    long 

tarrying. 

THE  LXXI  PSALM. 
In  te,  Domine,  speravi. 

The  XIV.  D;i.v.  "T  N  thee,  O  Lord,  have  I  put  my 
^p"i,"/^^  1-  trust,  let  me  never  be  put  to 
Visitation  ofihe  coufusion  t  but  rid  me,  and  deliver  me 

Sick.  '_ 

Pj.  xxxi.  1.2.  iji  thy  righteousness ;  incline  thine  ear 
unto  me,  and  save  me. 

Pt.  xxxi.  3, 1.  2  Be  thou  my  strong  hold,  where- 

uuto  I  may  alway  resort  t  thou  hast 
promised  to  help  me,  for  thou  art  my 
liouse  of  defence  and  my  castle. 


3  Deliver  me,  O  my  God,  out  of  the 
liand  of  the  ungodly  t  out  of  the  hand 
of  the  unrighteous  and  crael  man. 

4  For  thou,  O  Lord  God,  art  the 
thing  that  I  long  for  t  thou  art  my 
hope,  even  from  my  youth. 

Matt.  i.  20.  5  Through  thee  have  I  been  holden 

Luke  ii.  52.  .  T  _ 

Mati.iii  ir.  up  ever  since  1  was  born  j  thou  art  he 
that  took  me  out  of  my  mother's  womb; 
my  praise  shall  be  always  of  thee. 

i.e  amiracuioua       G  lam  become  as  it  were  a  monster 

prodifly. 

isa.  viii.  18.         unto  manv  »  but  my  sure  trust  is  in 

Zech.  iii.  .1.  -  •' 

Luke  ii.  34.  tllCe. 


Confundantur  et  revereantur  :    qui  revereantur  ini. 

tiiici  mei  qui 

quEerunt  animam  meam. 

Avevtantur  retrorsum  et  erubcscant : 
qui  volunt  mUii  mala. 

Avertantur  statim  erubescentes  :  qui 
dicunt  mihi,  Euge,  euge.  ;o}iiant 


Exultent  et  Iffitentur  in  te  omnes  qui  'a'e«i«r,j,ii  qua 

^  _  runt  te  Domine 

qua;runt  te  :  et  dicant  semper,  jMagni- 
licetur  Domiaus,  qui  dUigunt  salutare 
tuum. 

Ego  vero  egenus  et  pauper  sum  : 
Deus,  adjuva  me. 

Adjutor  mens  et  liberator  mens  es  tu : 
Domine,  ne  moreris.  rei.iuiareris 


rSALJIUS  LXX. 

IN  te  Domine  speravi,  non  confimdar  xiiursd.  Mattins. 
,  ..,.,.,         ...  Maundy  Thursd.. 

m  ffitemum  :  in  justitia  tua  libera     1st  Noct. 

me  et  eripe  me. 

Inclina  ad  me  aurem  tuam  :  et  salva  tucra 
me. 

Esto  mihi  in  Deum  proteetorem,  et 
in  locum  munitum :  ut  salvum  me 
facias. 

Quoniam  firmamentum  meum :  ct 
refugium  meum  es  tu. 

Deus  meus,  eripe  me  de  manu  pec- 
catoris  :  et  de  manu  contra  letrem 
agentis  et  iniqui.  iv,'.! 

Quoniam  tu  es  patientia  me.a,  Do- 
mine:  Domine,  spes  mea  a  juvontute 
mea. 

In  te  confirmatus  sum  ex  utero  :  do 
ventre  matris  meoe  tu  es  protector 
mens : 

In  te  cantatio  mea  semper :  tanquam 
prodiglum  faetus  sum  multis,  et  tu 
adjutor  fortis. 


fortieth  j  but,  as  the  second  hook  of  the  Psalms  is  chiefly  spoken 
in  the  person  of  Christ's  Mystical  Body,  while  the  first  is  chiefly 
spoken  in  the  Person  of  Christ  Himself,  so  it  has  hcen  thought 
that  this  Psalm  is  the  voice  of  the  Church  crying  out,  "  Lord, 
how  long,"  at  a  period  of  great  tribulation. 

It  is  observable  that  the  language  of  the  second  and  third 
verses  is  such  as  will  hear  an  interpretation  of  blessing  rather 
than  cursing.  Saul  sought  after  the  souls  of  those  whom  he 
dragged  to  pri.*oii,  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  be  was  converted 
to  become  a  life  scrvtmt  and  martyr  of  tliat  Lord  Who  said  to  him, 
"Saul,  Saul,  why  pcrsecutest  thou  Me?"  [Acts  vii.  58;  ix.  4.] 
Sfany  persecutors  are  known  to  have  been  converted  to  Christ  in 


j  those  ages,  and  doubtless  there  were  among  them  some  of  those 
very  men  who  had  cried,  "There,  there,"  against  the  Lord 
Himself. 

In  praying,  therefore,  "  JIake  baste  to  help  me,  O  Lord,"  the 
Churcli  prays  iu  the  same  tone  which  the  merciful  Jesus  taught 
when  He  bade  us  pray  daily,  "Thy  Kingdom  come;"  that  .ill, 
even  the  enemies  and  persecutors  of  Christ,  may  be  brought,  like 
St.  Paul,  to  be  joyful  and  glad  in  Him. 

PSALM  LXXI. 

Although  the  subject  of  this  Psalm  is  the  same  as  that  of  the 
preceding,  its  subdued  tone  and  the  absence  of  any  expressions  of 
extreme  anguish  give  it  quite  a  ditlerent  character.  While  the 
one  may  be  supposed  to  represent  the  bitter  pain  of  the  Cross, 


THE  PSALMS. 


413 


Rev.  i.  14. 
2  Cor.  xii.  10. 


Tlie  XIV.  nay.       7  Q  let  my  mouth  be  filled  with  thy 
Pj'oyer.         praise  I  that  I  may  sing  of  thy  glory 
and  honour  all  the  day  long. 

8  Cast  me  not  away  in  the  time  of 
age  J  forsake  me  not  when  my  strength 
faileth  me. 

9  For  mine  enemies  speak  against 
me^,  and  they  that  lay  wait  for  my  soul 
take  their  counsel  together,  saying  « 
God  hath  forsaken  him  ;  persecute 
him,  and  take  him,  for  there  is  none 
to  deliver  him. 

10  Go  not  far  from  me,0  God  t  my 
God,  haste  thee  to  help  me. 

Rev.  XX,  10.  11  Let    them    be   confounded   and 

perish  that  are  against  my  soul  t  let 
them  be  covered  with  shame  and  dis- 
honour that  seek  to  do  me  evil. 

12  As  for  me,  I  will  patiently  abide 
alway  t  and  will  praise  thee  more  and 
more. 

13  My  mouth  shall  daily  speak  of 
thy  righteousness  and  salvation  t  for  I 
know  no  end  thereof. 

14  I  will  go  forth  in  the  strength 
of  the  Lord  God  t  and  will  make 
mention  of  thy  righteousness  only. 

15  Thou,  O  God,  hast  taught  me 
from  my  youth  up  untU  now  »  there- 
fore will  I  tell  of  thy  wondrous  works. 

RcT. ..  H.  16  Forsake  me  not,  O  God,  in  mine 

old  age,  when  I  am  gray-headed  j 
untd  I  have  shewed  thy  strength 
imto  this  generation,  and  thy  power 
to  all  them  that  are  yet  for  to  come. 

Rom.  Yiii.  S5.  17  Thy   rightcousncss,   O    God,   is 

very  high  »  and  great  things  are 
they  that  thou  hast  done ;  O  God, 
who  is  like  unto  thee  ? 


Repleatur  os  meum  laude  utcantem  uipo«i»i  eamare 
gloriam  tuam  :  tota  die  magnitudinem  magnificenuam 
tuam. 

Ne  projicias  me  in  tempore  senec- 
tutis  :  cum  defecerit  virtus  mea,  ne 
derelinquas  me. 

Quia  diserunt  inimici  mei  mihi :  et  ""''"  '"'i'' 
qui  custodiebant  animam  meam  con- 
silium feeerunt  in  unum. 

Dicentes,  Deus  dereliquit  eum  :  per- 
sequimini  et  eomprehendite  eum  ;  quia 
non  est  qui  eripiat. 

Deus,  ne  elongeris  a  me  :  Deus  mens, 
in  ausilium  meum  respiee. 

Confundantur  et  deficiant  detrahen- 
tes  animse  mese  :  operiantur  confusione 
et  pudore  qui  quserunt  mala  mihi. 

Ego  autem  semper  sperabo  :  et  adji-  '"^'„^,f,"/''° 
eiam  super  omnem  laudem  tuam. 

Os     meum     annuntiabit    justitiam  i-r,„mnii.,bit 
tuam  :  tota  die  salutare  tuum. 

Quoniam  non  cognovl  litteraturam,  mj '''"''■"'•» 
introibo  in  potentias  Domini :  Domino 
memorabor  justitiae  tute  solius. 

Deus,  docuisti  me  a  juvcntute  mea  : 
et  usque  nunc  pronuntiabo  mirabilia 
tua. 

Et  usque  in  senectam  et  senium  : 
Deus,  ne  derelinquas  me  : 

Donee  annuntiem  brachium  tuum : 
generationi  omni  quae  ventura  est : 

Potentiam  tuam  et  justitiam  tuam, 
Deus,  usque  in  altissima,  quae  fecisti 
magnalia  :  Deus,  quis  similis  tibi  ? 


the  other  may  be  taken  as  illustrating  the  period  iinmcdiately 
precediug  the  Resurrection,  when  the  remembrance  of  the  Pas- 
sion has  not  yet  given  place  to  the  triumphant  joy  of  a  completed 
Victory.  It  is  the  same  Voice  which  said,  "  Thou  shalt  not  leave 
My  soul  in  Hell,  neither  wilt  Thou  sufler  Thine  Holy  One  to  see 
corruption."  Thus  the  Psalm  represents  to  us  the  "  patient  abiding 
alway  "  of  the  holy  Jesus,  waiting  for  the  arrival  of  the  appointed 
time  for  Him  to  be  brought  from  the  deep  of  the  earth  again, 
going  forth  in  the  strength  of  the  Divine  Katurc,  and  never 
doubting  the  righteousuess  of  the  Divine  Will '. 

From  the  fourth  to  the  eighth  verses  inclusive,  and  also  in  the 
fifteenth  and  si.'iteenth,  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 


»  It  is  observable  that  although  the  first  part  of  this  Fsalm  is  ideirtical 
with  the  first  part  of  the  thirty-first,  the  special  compline  words  of  our 
Lord,    '  Intd  Tliy  hands  1  coiuraend  My  spirit,"  arc  not  found  here. 


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 
closiug  part  of  our  sull'ering  Kedeeincr's  time  of  humiliation  was, 
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  generation  He  exhausted  tlie  experiences 
of  the  longest  lifetime.  There  may  be,  also,  in  the  expression, 
"  Forsake  Me  not  when  My  strength  faileth  Me,"  and  in  the  plead- 
ing of  the  two  following  verses,  a  prayer  that  the  Godhead  may 
yet  continue  with  the  Manhood,  even  when  the  strength  of  the 
Incarnation  [see  note  on  Psalm  xeiii.  1]  seemed  to  be  failing'' 
in  the  last  epoch  of  Christ's  humiliation,  the  Descent  into  Hell. 
If  so,  then  these  verses  show  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 


414. 


THE  PSALMS. 


Morning 

Prayer 

Rom.  X.  7. 

Epii.  iv.  3. 


Acts  vii.  56. 
Kev.  i.  13. 
V.  5—10. 


Tlie  XIV.  Day.  18  O  what  great  troubles  and  adver- 
sities hast  thou  shewed  me !  and  yet 
didst  thou  turn  and  refresh  me  t  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  1  praise  thee  and 
thy  faithfulness,  O  God,  playing  upon 
an  instrument  of  musiek  «  unto  thee 
will  I  sing  upon  the  harp,  O  thou 
Holy  One  of  Israel. 

21  My  lips  will  he  fain  when  I  sing 
unto  thee  t  and  so  will  Tay  soul  whom 
thou  hast  delivered. 

22  ZMy  tongue  also  shall  talk  of  thy 
righteousness  all  the  day  long  t  for 
they  are  confounded  and  brought  unto 
shame  that  seek  to  do  me  evil. 


THE  LXXII  PSALM. 
Belts,  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  brino- 

o 

peace  i  and  the  little  hills  righteous- 
ness unto  the  people. 

4  He  shall  keep  the  simple  folk  by 
their  right  j  defend  the  children  of  the 
poor,  and  punish  the  wrong  doer. 

5  They  shall  fear  thee,  as  long  as 
the  sun  and  moon  endureth  i  from  one 
generation  to  another. 


Luke  i.  32. 
John  V.  22. 
Jsa.  ix.  C. 


Jsa.  xlExii.  1. 
Malt.  V.  3.  U. 


Mlcdhiv.  3. 


Quantas  ostendisti  mihi  tribula- 
tiones  multas  et  malas;  et  conversus 
vivificasti  me  :  et  de  abyssis  terras 
iterum  reduxisti  me. 

Multiplieasti  magnificentiam  tuam  :  justiiiam 
et  conversus  eonsolatus  es  me.  exomaiui  a 

Nam  et  ego  confitebor  tibi  in  vasis 
psalmi :  veritatem  tuam,  Deus ;  psal- 
1am  tibi  in  cithara,  sanctus  Israel. 


Exsultabunt  labia  mea  cum  cantavero  cmjcbujit 
tibi :  et  anima  mea  quam  redemisti. 

Sed  et  lingua  mea  tota  die  medita-  Tae^  {nia  die) 
bitur  justitiam  tuam :  cum  confusi  et 
reveriti  fuerint  qui  quserunt  mala  mihi. 


D 


PSALMUS  LXXI. 
EUS,  indicium  tuum  Regi  da:  et  Ti>ursd.  iiattins 

'^  ^  Christmas,  Kpi- 

iustitiam  tuam  Filio  Regis  :  phanyMamidy 

•J  o  Thursday, 

Trinity  ^uiid., 
2nd  Noct. 

Judicare  populum  tuum  in  justitia  :  justitia/na 
et  pauperes  tuos  in  judicio. 

Suscipiant  montes  pacem   populo  :  popuio  (no 
et  colles  justitiam. 

Judicabit  pauperes  populi,  et  salvos  in  mnj«.iii'ti 

,.      .  p..  ,  .....         judicabit 

laciet  rilios  pauperum  :  et  humiliabit 
calumniatorem. 

Et  permanebit   cum    sole   et    ante 


lunam : 
nem. 


m  generatione  et  gene  ratio-  insacuiumsccn^u 


the  Psalmist,  the  spiritual  foes  of  the  Iledeemer  must  have  been 
as  penetratingly  kno«-n,  at  least,  as  those  who  visibly  stood  in 
the  hall  of  Pilate,  or  around  the  Cross. 

Like  all  Psaluis  which  relate  to  the  sufferings  of  our  Lord,  this 
one  ends  in  tones  of  joy  and  triumph  :— "O  what  great  troubles 
and  adversities  hast  Thou  showed  Me  "  in  My  Life  and  My  Death, 
"  and  yet  didst  Thou  turn  and  refresh  Me  "  in  Paradise,  "  yea,  and 
broughtest  Me  from  the  deep  of  the  earth  again"  by  the  re-uuion 
of  Body  and  Soul  in  a  glorious  Kesurrection. 

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  "  wonder  "  unto  many,  so  His 
Church  has  sometimes  been  so  far  partaker  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  affiictions  draw 


closer  the  bonds  of  union  between  the  Head  ind  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  dwclleth  in  Mount  Zion." 
[Isa.  viu.  18.    Heb.  ii.  13.] 

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  Gospel  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  in- 
ferior degree  applied  to  him  as  a  type  of  the  Son  of  David,  WTiose 


'  The  neplect  of  the  spiritual  interpretation  of  the  Psalms  is  painfully 
illustrated  by  a  per\'ersiou  of  the  seventh  verse  in  the  hymn  ordered  instead 
of  Venue  Exuttemus  in  the  "Accession  Service."  Some  other  perveraioni 
in  this  hymn  are  equally  objectionable. 


THE  PSALMS. 


415 


The  XIV.  Day. 
Morning 

Prayer. 
Judg.  vi.  37. 
Ps.  Ixviii.  f. 


Rev.  x-i.  15 
Micah  vii.  12. 


Isa.  Ix.  9. 
Zeph.  ii.  11. 
Matt.  xii.  42. 


Rev.  iv.  1 0. 
xxi.  24. 


2  Cor.  viii.  9. 


Rev.  vi.  10. 
xix.  2. 


John  xii.  24. 
Rev.  xxU.  2. 


6  He  shall  come  down  like  the  rain 
into  a  fleece  of  wool  »  even  as  the  drops 
that  water  the  eartji. 

7  In  his  time  shall  the  righteous 
flourish  J  yea,  and  abundance  of  peace, 
so  long  as  the  moon  endureth. 

8  His  dominion  shall  be  also  from 
the  one  sea  to  the  other  t  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  t  the  kings  of 
Arabia  and  Saba  shall  bring  gifts. 

11  All  kings  shall  fall  down  before 
him  X  all  nations  shall  do  him  service. 

12  For  he  shall  deliver  the  poor 
when  he  crieth  x  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  wi'ong  j  and  dear  shall 
their  blood  be  in  his  sight. 

15  He  shall  live,  and  unto  him  shall 
be  given  of  the  gold  of  Arabia  j  prayer 
shall  be  made  ever  unto  him,  and  daily 
shall  he  be  praised. 

16  There  shall  be  an  heap  of  corn 
in  the  earth,  high  upon  the  hills  x  his 
fruit  shall  shake  like  Libanus,  and 
shall  be  green  in  the  city  like  grass 
upon  the  earth. 

17  His  Name  shall  endure  for  ever; 
his  Name  shall  remain  under  the  sun 
among  the  posterities  x  which  shall  be 
blessed  through  him ;  and  all  the 
heathen  shall  praise  him. 


Deseendet  sicut  pluvia  in  vellus  :  et 
sicut  stillicidia  stillantia  super  terram. 

Orietur  in   diebus   ejus  justitia,   el 
abundantia    pacis  :     donee    auferatur  extoiiuiur 
luna. 

Et  dominabitur  a  mari  usque  ad 
mare  :  et  a  flumine  usque  ad  terminos 
orbis  terrarum. 

Coram  illo  procident  ^thiopes :  et 
inimici  ejus  terram  lingent. 

Reges  Tharsis  et  insulse  munera 
ofierent:  reges  Arabum  et  Saba  dona 
adducent. 

Et  adorabunt  eum  omnes  reges : 
omnes  gentes  servient  ei. 

Quia  liberabit  pauperem  a  potente  : 
et  pauperem  cui  non  erat  adjutor.  et  iKo;ira> 

Parcet  pauperi  et  inopi :  et  animas 
pauperum  salvas  faciet. 

Ex    usuris    et    iniquitate    redimet  nbenMt 
animas  eorum  :  et  honorabile  nomen  pmchru,,, 
eorum  coram  illo. 

Et  vivet  et  dabitur  ei  de  auro  Ara- 
bia :  et  adorabunt  de  ipso  semper ;  tota 
die  benedicent  ei. 

Erit  firmamentum  in  terra  in  sum- 
mis  montium ;  superextolletur  super 
Libanum  fructus  ejus  :  et  florebunt  de 
civitate  sicut  foenum  terras. 

Sit  Nomen  ejus  benedictum  in  soe- 
cula :  ante  solem  permanet  Nomen  eius.  pnmnn  un.un 

Et  benedicentur  in  ipso  omnes  tri-     ;«»</m«uis 
bus  terree :    omnes  gentes  magnifica- 
buut  eum. 


glorious  reign  was  to  be  universal  and  without  end ;  and  of  Whom 
another  prophet  wrote,  "Behold,  a  King  shall  reign  in  righte- 
ousness, and  princes  shall  rule  in  judgment.  And  a  Man  shall 
be  as  an  hiding-place  from  the  wind,  and  a  covert  from  the 
tempest ;  as  rivers  of  water  in  a  dry  place ;  as  tlue  shadow  of  a 
great  rock  in  a  weary  hind."  "  For  unto  us  a  Child  is  born,  unto 
us  a  Sou  is  given :  and  the  government  shall  he  upon  His  shoulder; 
and  His  Name  shall  be  called  Wonderful,  Counsellor,  The  mighty 
God,  The  everlasting  Father,  The  Prince  of  Peace.  Of  the  in- 
crease of  His  government  and  peace  there  shall  he  no  end,  upon 
the  throne  of  David,  and  upon  His  Kingdom,  to  order  it,  and  to 
establish  it  with  judgmeut  and  with  justice,  from  henceforth  even 
for  ever."     "  Behold,  r,  greater  than  Solomon  is  here." 

The  perpetuity,  the  universality,  and  the  infinite  blessings  of 
Christ's  Kingdom  are,  then,  mystically  set  forth  in  this  Psalm. 
Christ  came  among  the  Jews  as  the  rain  upon  Gideon's  fleece, 
leaving  all  around  dry  :  but  as  the  fleece  was  afterwards  left  dry 


while  all  around  it  fell  the  rain,  so,  when  He  was  rejected  by  His 
own  nation.  He  caused  the  Gentile  world  to  blossom  and  bear 
fruit.  He  came,  therefore,  to  establish  an  universal  dominion 
"  from  sea  to  sea,"  even  to  the  "  utmost  hounds  of  the  earth  '," 
to  establish  also  a  "  Kingdom  of  God  within  "  us,  from  the  sea  of 
Baptism  to  the  sea  of  glass  before  the  throne,  one  from  the  flood 
to  the  world's  end,  even  from  the  flood  of  destruction  to  the 
"  river  of  the  water  of  life."  And  it  is  very  observable  that  this 
perpetual  and  universal  Kingdom  depends  altogether  on  the 
"righteousness"  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,"  aud  the  efl'ect  of  it  "quietness 
and  assurance  for  ever." 

To  Him,  then,  is  the  "  gold "  of  worship  and  the  incense  of 


I  "  Tharsis  and  the  isles"  indicate  all  known  and  unknown  regions  lying 
beyond  the  Straits  of  Gibraltar. 


416 

Tlie  XIV. 
Morning 
Prai/er. 


Isa.  Ti.  3. 
Rev.  xviii. 


THE  PSALMS. 


Day 


Pratier. 


J;r.  xii.  1—4. 


Jot  xii.  7—9. 


Luke  xvi,  19. 


I.uke  xii.  IS. 


J')b  xxi.  H. 
itev.  xiii.  1- 


a/.  "Iiilo- 


18  Blessed  be  the  Lord  God,  even 
the  God  of  Israel  »  which  only  doeth 
wondrous  things ; 

19  And  blessed  be  the  Name  of  his 
Majesty  for  ever  i  and  all  the  earth 
shall  be  filled  with  his  IMajesty. 
Amen,  Amen. 


T' 


THE  LXXIII  PSALM. 
Quam  homis  Israel ! 
^RULY  God  is  loving  nnto  Israel  i 
even  uuto  such  as  are  of  a  clean 
heart. 

2  Nevertheless,  my  feet  were  almost 
gone  »  vaj  treadings  had  well-nigh 
slipt. 

3  And  why  ?  I  was  grieved  at  the 
wicked  j  I  do  also  see  the  imgodly  in 
such  prosperitj^. 

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  over- 
whelmed with  craelty. 

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 
ajjainst  the  most  Higrh. 

9  For  they  stretch  forth  their  mouth 
unto  the  heaven  »  and  their  tongue 
goeth  through  the  world. 

10  Therefore  faU  the  people  unto 
them  «  and  thereout  suck  they  no 
small  advantage. 


Benedictus  Dominus  Deus  Israel  : 
qui  facit  mirabilia  solus  : 

Et  benedictum  Nomen  majestatis 
ejus  in  asternum  :  et  replebitur  majes- 
tate  ejus  omnis  terra.    Fiat,  fiat. 


mO'^na 


n  sternum  ?/  i» 
iifititutu  ticcuti 


a 


PSALMUS  LXXII. 
UAM  bonus  Israel  Deus  :  his  qui  Tiuirsd.  Mattins. 

^        Maunily  I  luirsd., 

recto  sunt  corde.  ^"''  ^'"'^■ 


]\Iei  autem  pene  moti  sunt  pedes : 
pene  effusi  sunt  gres.sus  mei. 

Quia  zelavi  super  iniquos :  pacem 
peccatorum  videns.  i„  piccai:ribut 

Quia  non  est  respectus  morti  eorum :  dtcunaiw  morti 

,  eorum  tiec 

et  firmamentum  in  plaga  eorum. 

In  labore  hominum  non  sunt :  et 
cum  hominibus  non  flagellabimtur. 

Ideo  tenuit  eos  superbia :  opcrli 
sunt  iniquitate  et  impietate  sua. 

Prodiit  quasi  ex  adipe  iniquitas 
eorum  :  transierunt  in  afiectum  cordis,  in  duputaiiuni 

Cogitaverunt  et  locuti  sunt  nequi- 
tiam :  iniquitatem  in  excels©  locuti 
sunt. 

Posuerunt  in  ccelum  os  suum :  et 
linijua  eorum  transivit  in  terra. 

Ideo  convertetur  populus  mens  liic  :  reverMur  hue 
et  dies  pleni  invcnientur  in  eis. 


prayer  to  be  oflVrt'cl  day  by  (lay  tlirough  all  ages ;  aud  by  Him 
is  the  eartb  blessed  with  "  an  heap  of  ooru,*'  the  **  Bread  of  Life," 
to  be  the  sustenance  of  His  people  here,  and  until  the  time  when 
"His  fruit  shall  sh.ike  like  Libanus"  in  the  Tree  of  Life,  .ind  be 
"  green  in  the  midst  of  the  street  of"  the  New  Jerusalem. 

The  doxology  of  this  Psalm  forms  to  it  a  fitting  conclusion  of 
fen-cut  praise,  but  it  also  marks  the  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  promineully  brought  for- 
waid  than  in  the  first  book. 

THE  THIRD  BOOK. 

PSALM  LXXIIL 
As  our  Lord  Jesus  increased  in  wisdom  as  well  as  in  stature 
[Luke  ii.  52],  it  must  be  concluded  that  the  fulness  of  knowledge 
did  !!ut  at  once  come  to  His  Human  Nature,  notwithstanding  its 


union  with  His  Omniscient  Divine  Nature.  It  is  not,  therefore, 
irreverent  to  suppose  that  some  actual  condition  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 
ujcnibers,  so  these  are  His  words  speaking  for  and  in  those  whose 
eyes  behold  things  darkly,  so  that  "men"  seem  "as  trees  walk- 
ing," until  His  word  causes  them  to  see  clearly,  and  His  unveiled 
Presence  reveals  the  mysteries  of  His  hidden  Providence. 

The  twenty-first  chapter  of  Job  is  very  similar  in  character  to 
the  seventy-third  Psalm,  and  it  is  one  of  the  many  striking  and 
instructive  coincidences  brought  out  by  the  daily  services  of  the 
sanctuary  that  on  the  14th  of  June  the  one  is  the  first  lesson  at 
Mattins,  the  other  an  Evensong  Psalm.  This  coincidence  is  not 
the  less  striking  because  of  the  manner  in  which  Job,  as  well  as 
David,  was  so  conspicuous   a  type  of  our  Blessed  Lord :   for  it 


THE  PSALMS. 


417 


The  XIV.  Day.      u  Tush,  say  tliey,  how  should  God 
Prayer.        perceive  it  «  is  there  knowledge  in  the 
jobxxi.i5.         most  High? 

12  Lo,  these  are  the  ungodly,  these 
prosper  in  the  world,  and  these  have 
riches  in  possession  »  and  I  said,  Tlien 
have  I  cleansed  my  heart  in  vain,  and 
washed  mine  hands  in  innoeency. 

Lukexvi.  20.  13  All  the  day  long  have  I  been 

punished  «  and  chastened  every  morn- 
ing. 

isa.  liii.  8-10.  14  Yea,  and  1  had  almost  said  even 

as  they  »  but  lo,  then  I  should  have 
condemned  the  generation  of  thy 
children. 

15  Then  thought  1  to  understand 
this  «  but  it  was  too  hard  for  me, 

1  Cor.  xiii.  12.  16  Until  1  went  into  the  sanctuary 

of  God  %  then  understood  I  th,e  end  of 

these  men ; 

17  Namely,  how  thou  dost  set  them 

in  slippery  places  »  and  castest  them 

down,  and  destroyest  them. 

jobxxi.  13.  18  Oh,  how  suddenly  do  they  con- 

Luke  xvi.  23.  .  •'  \.       n  t 

xii.  20.  sume  t  perish,  and  come  to  a  fearful 

end ! 

19  Yea,  even  like  as  a  dream  when 
one  awaketh  »  so  slialt  tliou  make  tlieir 
image  to  vanish  out  of  the  city. 

20  Thus  my  heart  was  grieved  « 
and  it  went  even  through  my  reins. 

21  So  foolish  was  I,  and  ignorant  » 
even  as  it  were  a  beast  before  thee. 

Hei..  xii.  7.  23  Nevertheless,   I   am   alway   by 

thee  X  for  thou  hast  holden  me  by  my 

right  hand. 
Heb.  xii.  2.  23  Thou  shalt  guide  me  with  thy 

counsel  »  and  after   that   receive  me 

with  glory. 
1  Cor.  ii.  9.  24  Whom  have   I   in  heaven   but 

thee  «  and  there  is  none  upon  eai-th 

that  1  desire  in  comparison  of  thee. 
25  My  ilesh  and  my  heart  faileth  « 

but  God  is  the  strength  of  my  heart, 

and  my  portion  for  ever. 


Et  dixerunt,  Quomodo  scit  Deus : 
et  si  est  scientia  in  Excelso  ? 

Ecce  ipsi  peccatores,  et  abundantes 
in  sseculo  :  obtinuerunt  divitias. 

Et  dixi.  Ergo  sine  causa  justificavi 
cor  meum :  et  lavi  inter  innocentes 
manus  meas : 

Et  fui  flagellatus  tota  die  :  et  casti-  «' '"''«»  ««"  "> 
gatio  mea  in  matutinis. 


Si  dicebam,  NaiTabo  sic  :  ecco  na-  naim  fiiiorum 

tiiomm  quibut 

tionem  fiiiorum  tuorum  reprobavi.  d^posui 


Existimabam  ut  cognoscerem :  hoc 
labor  est  ante  me. 

Donee  intrem  in  sanetuarium  Dei : 
et  intelligam  in  novissimis  eorum.         nnrusima 

Veruntamen  propter  dolos  posuisti  disposuisu 
eis :  dejecisti  eos  dum  allevarentur. 

Quomodo  facti  sunt  in  desolatio- 
nem  ?  subito  defecerunt  :  perierunt 
propter  iniquitatem  suam. 

Velut somnium surgentium, Domine :  asomn^.. 

......  .  .  -       gentts  .  .  .  hna- 

in  civitate  tua  imagmem  ipsorum  ad    stneseorum 
nihilum  rediges. 

Quia  inflammatum  est  cor  meum,  et  MecM„m  est  coi 
renes  mei  commutati  sunt :  et  ego  ad  resoMi  sunt 
nihilum  redactus  sum  et  nescivi. 

Ut  jumentum  factus  sum  apud  te  : 
et  ego  semper  tecum. 

Tenuisti  manum  dexteram  meam, 
et  in  voluntate  tua  deduxisti  me :  et 
cum  gloria  suseepisti  me.  adiumpsisurae 

Quid  enim  mihi  est  in  ccelo  ?  et  a  resiat  in  coeio 
te  quid  volui  super  terram  ? 

Defecit    caro    mea   et   cor    meum : 
Deus  cordis  mei  et  pars  mea  Deus  in  in  sxcuia 
Eeternum. 


illustrates  the  principle  laid  down  by  Christ  that  the  Scriptures 
speak  in  evei-y  page  concerning  Him.  It  was  true  of  Him  in  the 
most  literal  sense  that  while  the  ungodly  were  prospering  in  the 
world  and  liad  great  riches  in  possession,  He  was  punished  all 
the  day  long,  cljastcned  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  he  prevailing,  and  God's  purposes  to  he 
failing;  prosperity  has  often  seemed  to  follow  the  footsteps  of 
vice,  and  misery  that  of  virtue :  hut  this  is  only  a  superficial 
and  short-sighted  view  of  things,  wliich  may  be  corrected  by 
"  going  into  the  sanctuary  of  God,"  aiid  looking  at  tlie  eternal 
life  of  mankind  as  the  true  life.  Then  it  will  be  found,  that, 
thougli  Antichrist  and  his  ministers  may  prevail  for  a  time, 
Christ  and  His  Church  sliall  reign  for  ever  and  ever;  and  that 
thougli  wicked  Dives  may  have  his  good  things  and  holy  Lazarus 

3  H 


418 


THE  PSALMS. 


Heh.  X.  36. 

2  Kings  xiJt.  21. 


The  XIV.  Day.       26  For  lo,  they  that  forsake  thee 
^"prZr.        shall  perish  «  thou  hast  destroyed  all 
Rev.  x<iii.  3. 0.    ij^gj^  ^jjjjt  commit  fornication  against 
thee. 

27  But  it  is  good  for  me  to  hold  mc 
fast  by  God,  to  put  my  trust  in  the 
Lord  God  »  and  to  speak  of  all  thy 
works  in  the  gates  of  the  daughter  of 
Sion. 

THE  LXXIV  PSALM. 
Ui  quid,  Deus. 
GOD,  wherefore  art  thou  absent 
Irom  us  so  long  »  why  is  thy 
wrath  so  hot  against  the  sheep  of  thy 
pasture  ? 
Deut.  ix.  29.  2  O  think  upon  thy  congregation  » 

icor.'vi!'2o.'       whom  thou   hast    purchased    and    re- 


Ilev.  »i.  10. 


/-WGC 
yj    Irc 


Gen.  xlix.  10. 
Heb.  vii.  14. 


deemed  of  old. 

3  Think  upon  the  tribe  of  thine  in- 
heritance >  and  mount  Sion,  wherein 
thou  hast  dwelt. 

4  Lift  up  thy  feet,  that  thou  mayest 
utterly  destroy  every  enemy  j  which 
hath  done  evil  in  thy  sanctuary. 

2  Thess.  ii.  4.  5  Thine    adversaries    roar    in    the 

midst  of  thy  congregations  t  and  set 
up  their  banners  for  tokens. 

C  He  that  hewed  timber  afore  out 
of  the  thick  trees  «  was  known  to  bring 
it  to  an  excellent  work. 

1  Kings  vi.  29.         7  But  now  they  break  down  all  the 

2  ings  XXV.  1  ,  gj^j.yg^|  work  thereof  x  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  altoge- 
ther X  thus  have  they  burnt  up  all  the 
houses  of  God  in  the  land. 


2  Kinps  XXV.  9. 
Jer.  lii.  13. 


Quia  ecce,  qui  elongant  se  a  te  peri- 
bunt  :  perdidisti  omnes  qui  fornicantur  p'-.'jj 
abs  te. 

Mihi  autem  adhserere  Deo  bonum 
est :  ponere  in  Domino  Deo  spem 
meam : 

Ut  annuntiem  omnes  praedicationes  lauda  \\^ 
tuas  :  in  portis  filiae  Sion. 


PSALMUS  LXXIII. 

UT  quid,  Deus,  repulisti  in  finem  :  Thursd.  Matiin: 
^         '  «  MaundyThursd., 

iratus  est  furor  tuus  super  oves     2nd  Noct. 

pascuse  tuse  ? 


grec/is  tui 


Memor    esto   congregationis    tuae : 
quam  possedisti  ab  initio. 


Redemisti  virgam  hsereditatis  tusB  :  uhfrasti ...ha- 

.  ...  .    .  bitas  in  idipso 

mons  Sion,  m  quo  habitasti  m  eo. 


Leva  manus  tuas  in  superbias  eorum 
in  finem :  quanta  malignatus  est  iui- 
micus  in  sancto. 

Et  gloriati  sunt  qui  oderunt  te  :  in  inmedioo/riodio 
medio  solennitatis  tuae. 

Posuerunt  signa  sua,  signa  :  et  non 
cognoverunt  sicut  in  exitu  super  sum-  in  via  myra 
mum. 

Quasi  in  silva  lignorum  securibus 
exciderunt  januas  ejus  in  idipsum :  in 
securi  et  ascia  dejecerunt  earn.  b<penne  et 

Incenderunt  igni  sanctuarium  tuum 
in  terra  :  polluerunt  tabernaculum  No- 
minis  tui. 

Dixerunt  in  corde  suo  cognatio 
eorum     simul  :     Quiescere     faciamus  eorum  inur « 

Vetiile  compri' 

omnes  dies  festos  Dei  a  terra.  momu.  omnes 


bis  evil  things  in  this  world,  yet  hereafter  the  prosperous  sinner 
will  be  tormented  jind  the  afflicted  saint  comforted. 

As  yet  we  cannot  understand  these  mysteries  of  Providence  any 
more  than  \vc  can  understand  the  mysteries  of  God*s  Personality 
and  Trinity ;  though  we  know  as  much  as  this,  that  Christ  Him- 
self was  chastened,  and  was  made  perfect  through  sufferings,  and 
that  '*  if  ye  eudure  chastening,  God  dcalefch  with  you  as  with  sons." 
Hereafter,  they  who  obtain  an  entrance  into  the  eternal  sanctuary 
of  the  Heavenly  Jerusalem  will  understand  these  things.  Man 
once  endeavoured  prematurely  to  attain  such  fulness  of  knowledge 
and  to  "  ho  as  God :"  hereafter  "  we  shidl  be  like  Him  "  in  our 
degree,  even  in  the  understimding  of  His  Providential  acts :  no 
lon^T  looldng  upon  Him  darkly  as  through  a  glass,  but  seeing 
"  Him  as  He  is,"  perfect  in  justice,  love,  and  truth.  [1  John  ill.  2.] 


PSALM  LXXIV. 

This  wailing  lamentation  belongs  either  historically  or  pro- 
phetically to  the  period  when  God's  Presence  had  been  removed 
from  Ziou  during  the  time  of  the  Babylonish  Captivity '.     It  is 


'  It  is  a  mistake  to  consider  this  Psalm  as  applicable  to  the  destruction 
of  the  Temple  by  the  Romans  under  Titus.  When  this  event  occurred,  the 
Presence  of  God  had  been  removed  from  the  Temple  to  the  Church.  The 
Spirit  of  God,  speaking  by  St.  Paul,  declared  that  however  glorious  the  Old 
Dispensation  was,  the  New  Dispensation  far  exceeded  it  in  glory.  The 
same  Spirit,  speaking  by  the  Psalmist,  would  not  have  lamented  the  pass- 
ing away  of  that  Old  Dispensation  in  such  terms  as  are  here  used.  But 
such  terms  are  quite  natural  in  respect  to  the  temporary  destruction  of  a 
system  which  was  not  yet  permanently  replaced  by  a  better. 


THE  PSALMS. 


419 


The  XIV.  Da 

Evening 

Pi'tii/er. 
Dan.  xi*.  31. 
Job  xvi.  20. 


Cf.  Prov.  xxvi.  15. 


Gen.  ill.  15. 
Matt,  xxviii.  19. 


Rev.  xix.  V. 


Zech.  xiii.  1. 

John  iv.  M. 

Rev.  vii.  17. 

xil.  l(j. 


John  i.  9. 
Mai.  iv.  2. 


Rev.  xiii.  1.  6. 


Jer.  xxxi.  31. 


10  We  see  not  our  tokenSj  there  is 
not  one  prophet  more  «  no,  not  one  is 
there  among  us,  that  understandeth 
any  more. 

11  O  God,  how  long  shall  the  ad- 
versary do  this  dishonour  »  how  long 
shall  the  enemy  blasjiheme  thy  Name, 
for  ever  ? 

12  Why  withdrawest  thou  thy 
hand  «  why  pluckest  thou  not  thy 
right  hand  out  of  thy  bosom  to  con- 
sume 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  t  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. 

16  Thou  broughtest  out  fountains 
and  waters  out  of  the  hard  rocks  « 
thou  driedst  up  mighty  waters. 

17  The  day  is  thine,  and  the  night 
is  thine  t  thou  hast  prepared  the  light 
and  the  sun. 

18  Thou  hast  set  all  the  borders  of 
the  eai-th  t  thou  hast  made  summer 
and  winter. 

19  Remember  this,  O  Lord,  how 
the  enemy  hath  rebuked  >  and  how 
the  foolish  people  hath  blasphemed 
thy  Name. 

20  O  deliver  not  the  soul  of  thy 
turtle-dove  unto  the  multitude  of  the 
enemies  »  and  forget  not  the  congre- 
gation of  the  poor  for  ever. 

21  Look  upon  the  covenant  $  for  all 
the  earth  is  full  of  darkness,  and  cruel 
habitations. 

22  O  let  not  the  simpile  go  away 
ashamed  »  but  let  the  poor  and  needy 
give  praise  unto  thy  Name. 


Signa  nostra  non  vidimus,  jam  non 
est  propheta :  et  nos  non  cognoscet 
amplius. 

Usquequo,Deus,  improperabit  inimi- 
cus  :  irritat  adversarius  Nomen  tuum 
in  finem  ? 

Ut  quid  avertis  manum  tuam  :  et  fadem  tuaio 
dexteram  tuam  de  medio  sinu  tuo  in 
llnem  ? 

Deus  autem  Rexnoster  ante  siecula: 
opera tus  est  salutem  in  medio  terrse , 

Tu  confirmasti  in  virtute  tua  mare  : 
contribulasti  capita  draconum  in  aquis. 

Tu  confregisLi  capita  draconis:  de-  magni  et  ieUM 
disti  eum  escam  pojjulis  ^thiopum. 


Tu  dirupisti  fontes  et  torrentes :  tu 
siecasti  fluvios  Ethan. 


Tuus  est  dies,  et  tua  est  nox  :    tu  fedsu  soiem  et 
fabricatus  es  auroram  et  solem. 


Tu   fecisti   omnes   terminos   terrse: 
sestatem  et  ver  tu  plasmasti  ea.  tu/ecij«ea 


Memor  esto  hujus,  inimicus  impro-  hujus  crrad/rrt- 

.  ,  ,        .     .  tticE  exacenaiil 

peravit  Dommo  :  et  populus  insipiens     non.cn 
incitavit  Nomen  tuum. 


Ne  tradas  bestiis  animas  confitentes 
tlbi :  et  animas  paujjerum  tuorum  ne 
obliviscaris  in  finem. 

Respice  in  testamentum  tuum  :  quia 
repleti  sunt  qui  obscurati  sunt  terrse 
domibus  iniquitatum. 

Ne  avertatur  humilis  factus  con- 
fusus  :  pauper  et  inops  laudabunt 
Nomen  tuum. 


not,  however,  the  lamentatiou  of  penitents,  like  the  praj'er  of 
Daniel  (which  in  some  respects  coiTesponAs  witli  this  Psalm),  hut 
of  the  Cliurch  speaking  by  her  Head.  Hence  there  is  no  trace  of 
such  words  as  those  of  Daniel,  "  Yea,  all  Israel  have  transgressed 
Thy  law  ....  therefore  tlie  curse  is  poured  upon  us."  [Dan.  ix. 
11.]  The  one  thought  which  pervades  the  Psalm  is  that  of  tlie 
dishonour  done  to  God  by  the  desolation  of  His  holy  House ;  and 
the  cry  goes  up  to  His  Throne,  "  How  long  shall  the  Adversary  do 
this  dishonour  ?  .  .  .  Maintain  Tliine  own  cause."  It  is  not  the 
sinner  wlio  speaks,  pleading,  "0  Lord,  hear;  0  Lord,  forgive;  O 
Lord,  heuikeii  and  do:  defer  not,  for  Thine  own  sake,  0  my  Gud; 


for  Thy  city  and  Thy  people  are  called  by  Tliy  Name."  [Dan.  i\. 
19.]  But  it  is  the  Voice  of  Him  Who  cried,  "  Father,  glorify 
Thy  Name." 

Tliis  literal  appUcation  of  it  to  the  Captivity,  and  the  destruc- 
tion of  Solomon's  Temple,  is  sufficiently  evident ;  and  it  is  only 
necessary  to  point  out  that  Christ  seems  ali-cady  to  he  pleading 
for  His  Church  even  before  the  Dispensation  of  Sinai  hud  given 
place  to  that  of  the  lucarnatiou.  It  is  far  more  clear,  however, 
that  the  Psalm  represents  Him  as  pleading  for  the  New  Jerusa- 
lem in  times  of  depression,  attliction,  and  persecution  :  and  espe- 
cially in  that  time  of  desolation  of  which  He  Himself  prophesied 
3H2 


420 

The  XIV.  Day 

jEeening 
Frayer. 


THE  PSALMS. 


The  XV.  Day. 

horning 
Prayer, 

Cf.  Song  of  Han- 
nah, 1  San),  ii. 
1— 10,  and  the 
Magnificat. 


Lute  xxii.  30. 
1  Cor.  vi.  2. 


2  Thess.  ii.  4. 
Kev.  xiii.  6.  8. 


\Ci.  Dan.  viii.  6. 
9.  xi.  passim. 
Rev.  xvi.  12.] 


2  Kings  xi.x.  25, 

26. 
Rev.  xili.  7. 


Rev.  xiv.  10. 


Rev.  xvi.  19. 


Rev.  xvii.  S.  16. 

xviii.  2. 
V.6. 


23  Arise,  O  God,  maintain  thine 
owu  cause  »  remember  how  the  fool- 
ish man  blasphemeth  thee  daily. 

24  Forget  not  the  voice  of  thine 
enemies  »  the  presumption  of  them 
that  hate  thee  increaseth  ever  more 
and  more. 

THE  LXXV  PSALM. 
ConjUelimur  tibi. 

UNTO  thee,  O  God,  do  we  give 
thanks  »  yea,  unto  thee  do  we 
sive  thanks. 

2  Thy  Name  also  is  so  nigh  »  and 
that  do  thy  wondrous  works  declare. 

3  "VYlien  I  receive  the  congregation  t 
I  shall  judge  according  imto  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  t 
nor  yet  from  the  south. 

8  And  why?  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  x  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. 

11  But  I  will  talk  of  the  God  of 
Jacob  t  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. 


Exsurge,  Deus,  judica  causam  tuam : 
memor  esto  improperiorum  tuorum, 
eorum  qufe  ab  insipiente  sunt  tota  die 

Ne    obliviscaris   voces 
tuorum:    superbia  eorum  qui   te  ode 
runt  ascendit  semper 


inimicoram  vocesgaar^.i/lam 


ascndat  semper 
ad  te 


PSALMTJS  LXXIV. 

CONFITEBIMUR  tibi,  Deus,  con-  t';,"J„'j^-,^',;'S- 
fitebimur:  et  invoeabunus Nomen     ^.^VJ'^t"^'"' 
tuum. 

Narrabimus  mirabilia  tua :  cum  ac-  Narrabo  omnia 
cepero  tempus,  ego  justitias  judicabo. 


Liquefacta  est  terra  et  omnes  qui 
habitant  in  ea :  ego  confirmavi  colum- 
nas  ejus. 

Dixi  iniquis,  Nolite  inique  agere :  et 
delinquentibus,  Nolite  exaltare  cornu. 

Nolite  extollere  in  altum  cornu  ves- 
trum  :  nolite  loqui  adversus  Deum  ini- 
quitatem. 

Quia  neque  ab  oriente,  neque  ab 
occidente,  neque  a  desertis  montibus : 
quoniam  Deus  judex  est. 


Hunc  humiliat  et  hunc  exaltat :  quia 
calix  in  manu  Domini  vini  meri  plenus 
mixto. 

Et  inclinavit  ex  hoc  in  hoc ;  verunta- 
men  faex  ejus  non  est  exinanita  :  bibent  bibent  ex  «o 
omnes  peecatores  terrae. 

Ego  autem  aununtiabo  in  sseculum :  imacuu  gaudebt 
cantabo  Deo  Jacob. 

Et  omnia  cornua  peccatorum  confrin- 
gam  :  et  exaltabuntur  cornua  justi. 


ns  to  luippen  iu  the  last  days.  No  human  words  can  lieighten  the 
awful  horror  of  the  picture  drawn  by  our  Lord  in  Matt,  xxiv.,  and 
by  .St.  John  in  Rev.  xiii.  8,  in  which  both  are  setting  forth  the 
final  attempt  of  the  Adversary  to  dishonour  God  by  destroying 
His  Clmrch;  and  to  that  period,  doubtless,  belongs  the  full  force 
of  this  I'salin. 

But  every  opposition  offered  to  the  true  work  of  Christ's  Church, 
is  an  approach  towards  that  height  of  blasphemy  and  persecution 
which  will  characterize  that  period.  In  respect  to  all  such  trou- 
ble, therefore,  Ihe  Church  continually  sings  this  supplicatory 
hymn,  beseeching  the  Lord  to  "  maintain  His  own  cause." 

rSALM  LXXV. 

Tliis  is  a  song  of  triumphant  hope  sung  by  the  Church  of  God 
in  prospect  of  the  final  contest  with  Anticiirist :  sung,  not  as  by 


a  human  community,  but  as  by  the  Mystical  Body  of  Christ; 
and,  therefore,  as  by  Chi-ist  Himself  speaking  iu  and  by  His 
Church. 

The  "  Name  "  of  God  is  brought  "  so  nigh  "  to  man  through 
the  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  Church  as  His  Father  had  appointed  unto  Him.  [Luke  xxii. 
29.]  Though,  therefore,  the  eiu-th  is  weak  (or  "poured  out"  in 
weakness),  yet  does  Christ,  by  His  Presence  in  the  Church,  "  bear 
up  the  pillars  of  it,"  and  establish  His  Kingdom  as  "  a  city  which 
cannot  be  moved."  Hence  the  folly  of  those  who  oppose  and  seek 
to  overthrow  the  Church  of  Christ ;  a  folly  whicli  will  culminate 
in  the  mad  and  terrible  N-iolence  of  the  great  Antichrist  who  will 
be  "  revealed  in  his  time,"  the  "  Ungodly,"  who  sets  up  his  horn 


THE  PSALMS, 


421 


Tlie  XV.  1%. 
Morning 
Prayer, 

Gen.  xiv.  18. 
Hub.  vU.  2. 


S  Kings  xix.  35. 
Rev.  xix.  15.  20. 


Rev.  xvil.  9. 
xiv.  1. 


Rev.  xvi. 
XX.  II. 


Rev.  xxi.  24. 


Rev.  xxi.  25. 


THE  LXXVI  PSALM. 
Notiis  in  Judcea. 

IN  Jewry  is  God  known  x  liis  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  X  the  shield,  the  sword,  and  the 
battle. 

4  Thou  art  of  more  honour  and 
might  X  than  the  hills  of  the  robbers. 

5  The  proud  are  robbedj  they  have 
slept  their  sleep  «  and  all  the  men 
whose  hands  were  mighty  have  found 
nothing. 

6  At  thy  rebuke,  O  God  of  Jacob  x 
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  ? 

S  Thou  didst  cause  thy  judgement 
to  be  heard  from  heaven  x  the  earth 
trembled,  and  was  stiU, 

9  When  God  arose  to  judgement  » 
and  to  help  all  the  meek  upon  earth. 

10  The  fierceness  of  man  shall  turn 
to  thy  praise  x  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  X  bring  presents  unto  him  that 
ought  to  be  feared. 

12  He  shall  refrain  the  spirit  of 
princes  x  and  is  wonderful  among  the 
kings  of  the  earth. 


PSALM  CIS  LXXV. 

NOTUS  in  Juda3a  Deus  :  in  Israel  J/'""?-, "*'''"'• 
magnum  Nomen  ejus.  E^*',""?"^' 

°  J  Exalt.  Cross, 

Et  factus  est  in  pace  locus  ejus  :  et     ^"'  '*'"='• 
habitatio  ejus  in  Sion. 

Ibi  confregit  potentias  :  arcum,  scu-  confregit  cor.n/a 
turn,  gladium  et  bellum. 


llluminans  tu  mirabiliter  a  montibus  iiiumims  tu 
aiternis  :  turbati  sunt  omnes  insipientes 
corde. 

Dormierunt  somnum  suum  :  et  nihil 
invenerunt  omnes  viri  divitiarum  in 
manibus  suis. 

Ab  increpatione  tua  Deus  Jacob : 
dormitaverunt  qui  ascenderunt  equos. 

Tu  tcrribilis  es  et  quis  resistet  tibi  ? 
ex  tunc  ira  tua. 


turn  e!>t  tena 


De  ooelo  auditum  fecisti  judicium:  juimum jar uia- 
terra  tremuit  et  quievit. 

Cum  exsurgeret  in  judicio  Deus  :  ut 
salvos  faceret  omnes  mansuetos  terrae.    guie{os 

Quoniam  cogitatio  hominis  confite- 
bitur  tibi :  et  reliquife  cogitationis  diem 
festum  agent  tibi. 

Vovete  et  reddite  Domino  Deo  ves- 
tro  :  omnes  qui  in  circuitu  ejus  affertis 
munera, 

Terribili,  et  ei  qui  aufert  spiritum 
principum :  terribili  apud  reges  terr.-E. 


on  high  hy  oflerlng  himself  .ns  an  object  of  worship  instead  of 
Chi-ist,  and  speaking  blasphemous  things  against  the  Most  Higbcst. 
As  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  be  "given 
unto "  Antichrist  "  to  make  war  with  the  saints,  and  to  over- 
come them,"  for  some  good  purpose  towards  His  Church,  doubt- 
less its  purgation  by  persecution. 

There  may  be  some  reverent  hesitation  in  interpreting  the  ninth 
verse  without  any  reference  to  the  Blessed  Sacrament :  yet  it 
seems  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  slaiu,  having  seven  horns  and  seven  eyes, 
which  are  the  seven  spirits  of  God,"  over  both  Antichrist  and 
Babylon. 

PSALM  LXXVI. 

As  the  preceding  Psalm  is  a  prophetic  hymn  of  Christ's  Mysti- 
cal Body  looking  forward  to  the  onslaught  of  Antichrist,  so  iu 


this  still  higher  strain  of  triumph  is  to  be  discerned  the  celebra- 
tion of  a  victory  accomplished.  The  Septuagint  title  describes  it 
as  sung  respecting  the  Assyrian,  doubtless  after  the  destruction 
of  Sennacherib's  host :  and,  like  the  former  Psalm,  this  also  is  to 
be  regarded  as  a  hymn  of  victory  over  that  Antichrist  of  whom 
Sennacherib  was  one  of  the  many  personal  types.  It  is  very  sig- 
nificant that  the  City  of  God  is  spoken  of  under  the  name  of  Salem, 
not  Jerusalem  ;  the  former  being  the  name  which  it  bore  in  the 
time  of  Jlelchizedec,  after  the  order  of  whose  Pricstliood  Christ 
came.  Whose  undisputed  reign  alone  will  establish  a  City  of 
perfect  Peace  '.  [Rev.  vi.  4.     Isa.  ii.  4.     Micah  iv.  3.] 

This  may  be  taken,  therefore,  as  an  Evangelical  hymn  of  that 
new  Jewry,  Salem,  and  Sion,  of  which  St.  Jolm  heard  the  "great 
voice  out  of  Heaven,  saying.  Behold,  the  tabernacle  of  God  is 
with  men,  and  He  mil  dwell  with  them,  i'.nd  they  shall  be  Hia 
people,  and  God  Himself  shall  be  with  them,  and  be  their  God. 
And  God  shall  wipe  away  all  tears  from  their  eyes ;  and  there 
shall  be  no  more  death,  neither  sorrow,  nor  crying,  neither  shall 
there  be  any  more  pain,  for  the  ibrmer  things  are  passed  away." 
[Rev.  xxi.  3,  4.]     The  troubles  of  the  last  days  are  spoken  of  aa 


'  The  LXX  translates  the  Hebrew  ' 


!ipi;»p. 


422 


THE  PSALMS. 


THE  LXXni  PSALM. 
Voce  mea  ad  Bominum. 


I    WILL  cry  unto    God  vdth   my 
voice  %  even  unto  God  will  I  cry 


Rom.  XV.  4. 
1  Cor.  X.  II. 


Tlie  XV.  Day. 
Morning 
Prayer. 

isa.  iviii.  9.         .j^-iijj  jjjy  voice,  and  he  shall  hearken 

unto  me. 
rss.  ixxTiii.  2.         o  Jq   ^ijg   t[]2je   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  will  complain. 

4  Thou  holdest  mine  eyes  waking  j 
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  wiU  he  be  no  more  in- 
treated  ? 

8  Is  his  mercy  clean  gone  for  ever  » 
and  is  his  promise  come  utterly  to  an 
end  for  evermore  ? 

Isa.  lix.  1.  9  Hath  God  forgotten  to  be  graci- 

ous »  and  will  he  shut  up  his  loving- 
kindness  in  displeasure  ? 

Ma.t.  viii.  23.  10  And  I  Said,  It  is  mine  own  in- 

firmity X  but  I  will  remember  the 
years  of  the  right  hand  of  the  most 
Highest. 

isa.  ixiii.  7.  11  I  will  remember  the   works  of 

the  Lord  >  and  call  to  mind  thy  won- 
ders of  old  time. 

12  I  will  think  also  of  all  thy 
works  »  and  my  talking  shall  be  of 
thy  doings.. 

13  Thy  way,  O  God,  is  holy  »  who 
is  so  great  a  God  as  our  God? 

Exod.-Lv.w.  14  Tliou  art   the   God   that   doeth 

wonders  j  and  hast  declared  thy  power 
among  the  people. 


PSAXML'S  LXXVI. 


yOCE  mea  ad  Dominum  clamavi :  T''""f  J!^^"'°,'- 
Maundy  Thursd.| 
voce  mea  ad  Deum,  et  intendit     '"*  ^'"='- 

mihi. 


In  die  tribulationis  meae  Deum  ex- 
quisivi,    manibus    meis   nocte   contra  "'■''"'  "> 
cum  :  et  non  sum  deceptus. 

Renuit  consolari  anima  mea :  memor  Vegavi . .  ammam 

.  .  .  meam 

fui  Dei,  et  delectatus  sum,  et  exercita- 

tus  sum ;  et  defecit  spiritus  meus.  pauiuper  spmtus 

Anticipaverunt  vigilias  oculi  mei : 
turbatus  sum  et  non  sum  locutus. 

Cogitavi  dies  antiques :  et  annos 
aetemos  in  mente  habui. 

Et  meditatus  sum  nocte  cum  corde 
meo  :  et  exercitabar  et  scopebam  spi-  et  miuabam  m 

me 

ritum  meum. 

Nimquid  in  setemum  projiciet  Deus :  ei  dud  numquid 
aut  non  apponet  ut  complacitior  sit  ut  ftmepjaciVum 
adhuc  ? 

Aut  in  finem  misericordiam  suani 
abscindet :  a   generatione   in   genera-  a  s'^ruto  et  gene. 

ratione 

tionem  ? 

Aut  obliviscetur  misereri  Deus  ?  aut 
continebit  in  ira  sua  misericordias 
suas? 

Et  dixi.  Nunc  ccepi :  htec  mutatio 
dexterse  Excelsi. 


Memor  fui  operum  Domini :  quia 
memor  ero  ab  initio  mirabilium  tuo- 
nim. 

Et  meditabor  in  omnibus  operibus  mednaius  >iim 
tuis :  et  in  adinventionibus  tuis  excr-  obserrauonibut 
cebor. 

Deus,  in  sancto  via  tua ;  quis  Deus 
magnus  sicut  Deus  noster  ?  tu  es  Deus 
qui  facis  mirabilia.  miraiiiua  >otut 


past;  Antichrist  is  subdued  and  overthrown;  the  judgment  of 
Christ  has  been  heard  from  the  "  great  wliite  throne  ;"  the 
perfect  supremacy  of  che  "  King  of  kings  and  Lord  of  lords  "  is 
for  ever  established  in  an  endless  reign  of  peace. 

PSALM  LXXVII. 

In  the  first  half  of  this  Psalm  the  voice  of  Christ's  Mystical 
Body  cries  out  to  God  from  the  midst  of  some  affliction  in  which 
He  has  seemed  to  hide  His  face.  Tlie  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  ovm  infirmity  and  want  of  faith 
prevent  us  from  beholding  His  Presence.  In  the  latter  half  of 
the  P.salm  God's  dealings  with  His  people  of  old  are  recounted  as 
a  memoriiU  before  Him  in  the  tone  of  the  Litany  Antiphon  : — "  O 
Lord,  arise,  help  us,  and  deliver  us  for  Thy  Name's  sake." 

Tliere  were  occasions  on  which  the  way  of  Christ  was  "  in  the 
sea,  and  His  path  in  the  deep  waters ;"  and  when  "  the  waters 
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  this  Psalm  no  lesj 


THE  PSALMS. 


423 


Mark  vi.  48. 
Som.  xi.  33. 


The  XV.  Day.        15   Thou    hast   mightily   delivered 
"pra'ifer.        thy  people  ♦  even  the  sons  of  Jacob 

Cf.Ps.lxxx.2,3.  3j^^|jpggplj_ 

Exod.  xiv.  21.  16  The  waters  saw  thee,  O  God,  the 

waters  saw  thee,  and  were  afraid  t  the 

depths  also  were  troubled. 

2  Sam.  xxii.  14.         17  The   clouds   poured   out   water, 

i'sam^'xiii.  15.    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  JNIoses  and 
Aaron. 


THE  LXXVIII  PSALM. 

Attendife,  popiile. 

HEAR  my  law,  O  my  people  »  in- 
cline your  ears  unto  the  words 
of  my  mouth. 

2  I  will  open  my  mouth  in  a  para- 
ble »  I  will  declare  hard  sentences  of 
old; 

3  "Which  we  have  heard  and  known  t 
and  such  as  our  fathers  have  told  us ; 

4  That  we  should  not  hide  them 
from  the  children  of  the  generations 
to  come  «  but  to  shew  the  honour  of 
the  Lord,  his  mighty  and  wonderful 
works  that  he  hath  done. 

5  He  made  a  covenant  with  Jacob, 
and  gave  Israel  a  law  «  which  he  com- 
manded our  forefathers  to  teach  their 
children ; 


'Emning 

Prayer. 
Lia.  li.  4. 


iUtl.  xiii.  35. 
1  Cor.  X.  11. 


Exod.  xii.  14. 
Deut.  vi.  Lu. 


Notam  fecisti  in  populis   virtutem 
tuam  :  redemisti  in  brachio  tuo  popu-  ineraM 
lum  tuum,  filios  Jacob  et  Joseph. 

Viderunt  te  aquiB,  Deus,  viderunt  te 
aquse  et  timuerunt :  et  turbatre  sunt 
abyssi. 

Multitudo  sonitus  aquarum  :  vocem 
dederunt  nubes. 

Etenim  sagittse  tuse  transeunt :  vox 
tonitrui  tui  in  rota. 

Illuserunt  coruscationes  tute  orbi 
terrce :  commota  est  et  contremuit  terra,  ^au  ei  commoia 

est  terra 

In  mari  via  tua,  et  semitse  tuee  in 
aquis  multis  :  et  vestigia  tua  non  cog- 
noscentur. 

Deduxisti  sicut  oves  populum  tuum : 
in  manu  Moysi  et  Aaron. 


PSALMUS  LXXVII. 

ATTENDITE,  popule  meus,  legem  ihursd.  Mattim 
meam  :  inclinate  am-em  vestram 
in  verba  oris  mei. 

Aperiam  in  parabolis  os  meum  : 
loquar  propositiones  ab  initio.  initio  sacuu 

Quanta  audivimus  et  cognovimus 
ea  :  et  patres  nostri  narraverunt  nobis. 

Non  sunt  occultata  a  filiis  eorum : 
in  generatione  altera. 

Narrantes  laudes  Domini  et  virtutes 
ejus :  et  mirabilia  ejus  quae  fecit. 

Et  suscitavit  testimonium  in  Jacob : 
et  legem  posuit  in  Israel. 


than  the  miraculous  passage  of  tV.e  Red  Sea  is  historically  cora- 
racmorated.  On  one  of  these  occasions  the  storm  arose  when  our 
Lord  was  asleep  in  the  ship,  and  after  being  awoke  He  expressly 
rebuked  the  disciples  for  their  want  of  faith,  reminding  them  that 
their  fear  arose  from  their  "  own  infirmity,"  for  that  His  Presence 
not  less  than  His  Word  is  a  sure  token  of  safety  to  the  Church. 
On  the  other  occasion  our  Lord  walked  on  the  sea  to  the  discii)les 
■who  were  toiling  in  vain  against  a  contrary  wind,  and  they  were 
by  His  Presence  brought  immediately  to  the  haven  where  they 
would  be.  Tlien,  too,  it  is  recorded  of  them  that  their  faith  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. 
Adversity  may  surround  the  Church  or  particular  members  of  it, 
and  Christ's  Presence  may  seem  far  off,  or  if  He  is  in  the  ship 
yet  is  He  asleep;  faith,  however,  will  say.  This  appearance  of 
danger  is  from  "mine  own  infirmity,  but  I  will  remember  the 
years  of  the  right  hand  of  the  most  High-ist."     Though  we  may 


be  in  the  midst  of  "  the  waves  of  this  tro\ihlcsome  world"  and  Ho 
on  the  shore  of  His  Father's  Throne,  yet  is  His  way  in  the  sea, 
and  His  path  in  the  great  waters ;  so  that  nothing  can  separate 
the  Church  from  the  protection  of  His  Presence.  Though  He 
may  seem  to  be  heedless  of  our  danger  yet  may  we  rely  on  His 
Presence  and  be  sure  that  if  He  is  in  the  ship,  though  asleep, 
it  is  an  Ark  of  s.afety. 

Very  great  comfort  may  therefore  be  found  in  this  Ps.tlm  at 
all  times  of  tribulation,  for  in  it  we  memorialize  God,  and  remind 
ourselves,  of  His  wonders  to  His  Church  in  old  time,  and  of  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  Good  Shepherd  go  before  His  sheep  that  they  may 
hear  His  voice,  and  follow  Him  to  pastures  of  safety  and  peace. 

PSALM  LXXVin. 

This  didactic  hymn  sets  forth  the  history  of  the  ancient  Israel 
as  in  a  parable  for  the  instruction  of  the  new  Israel  of  God,  and 


424 


THE  PSALMS. 


Tlie  XV.  Day. 
J^veiiing 
Frai/er. 


Deut.  -li.  20. 


Dent.  ][xi.  18. 

Acts  vii.  51. 

2  ChrOQ.  XXX.  7. 


2  Kings  xvii.  14. 
Isa.  i.  3. 


Numb.  xiv.  22. 
I;^a.  XXX.  3,  4. 


Exod.  xiv.  21. 
1  Cor.  X.  2. 


Exod.  xiii.  21, 
Isa. iv. 5, 


Exod.  xvii.  6. 
Numb.  XX.  U. 
1  r-  ,    4 


Heb.  iii.  16. 


Exod.  xvi.  3. 


6  That  their  posterity  might  know 
it  t  and  the  children  which  were  yet 
unborn ; 

7  To  the  intent  that  when  they 
came  up  »  they  might  shew  their 
children  the  same ; 

8  That  they  might  put  their  trust 
in  God  «  and  not  to  forget  the  works 
of  God,  but  to  keep  his  command- 
ments ; 

9  And  not  to  be  as  their  forefathers, 
a  faithless  and  stubborn  generation  t  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  themselves  back  in  the 
day  of  battle. 

11  They  kept  not  the  covenant  of 
God  «  and  woidd  not  walk  in  his  law  ; 

12  But  forgat  what  he  had  done  » 
and  the  wonderful  works  that  he  had 
shewed  for  them. 

13  Marvellous  things  did  he  in  the 
sight  of  our  forefathers,  in  the  land  of 
Egypt  X  even  iu  the  field  of  Zoan. 

1-1  He  divided  the  sea,  and  let  them 
go  through  »  he  made  the  waters  to 
stand  on  an  heap. 

15  In  the  day-time  also  he  led  them 
with  a  cloud  »  and  all  the  night 
through  with  a  light  of  fire. 

16  He  clave  the  hard  rocks  iu  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  t  so  that  it  gushed  out  like 
the  rivers. 

18  Yet  for  all  this  they  sinned  more 
against  him  i  and  provoked  the  most 
Highest  in  the  wilderness. 

19  They  tempted  God  in  their 
hearts  »  and  required  meat  for  their 
lust. 


Quanta  mandavit  patribus  nostris  :  Quam .  .uinctam 
nota  facere  ea  filiis  suis  ;  ut  cognoscat 
generatio  altera; 

Filii  qui  nascentur  et  exsurgent :  et 
narrabunt  filiis  suis. 


Ut  ponant  in  Deo  spem  suam :  et 
non  obliviscantur  operum  Dei ;  et 
mandata  ejus  exquirant. 

Ne  fiant  sicut  patres  eorum  :  gene-  »""■"  pmvum  et 

petamarun 

ratio  prava  et  exasperans. 

Generatio  quse  non  direxit  cor  suum  :  Geam  quod 
et  non  est  creditus  cum  Deo  spiritus 
ejus. 

Filii  Ephrem   intendentes   et    mit-  intendentes  ar. 
tentes  arcum :    conversi   sunt   in   die     'entes  saguut 

»uas 

belli. 

Non  custodierunt  testamentum  Dei : 
et  iu  lege  ejus  noluerunt  ambulare. 

Et  obliti  sunt  benefactorum  ejus  : 
et  mirabiUum  ejus  quse  ostendit  eis. 

Coram  patribus  eorum  fecit  mirabili.i 
in  teiTa  jEgypti  :  in  campo  Thaneos. 

Interrupit  mare  et  perduxit  eos  :  et 
statuit  aquas  quasi  in  utre. 

Et  deduxit  eos  in  nube  diei :  et  tota 
nocte  in  illuminatione  i^nis. 

Interrujiit  petram  in  erenio  :  et  ada- 
quavit  eos  velut  in  abysso  multa. 


Et  eduxit  aquam  de  petra  :  et  de- 
duxit tanquam  flumiaa  aquas. 

Et  apposuerunt  adhue  peccare  ei : 
in   iram   concitaverunt    Excelsum    in  Dfumexceisum 

in  aiccitaten 

maquoso. 

Et  tentaverunt  Deum  in  cordibus 
suis  :  ut  peterent  escas  animabus  suis. 


for  memorializing  Him  of  His  mercies  to  the  Cliurch  of  .ill  ages. 
As  regards  the  Jews  it  has  a  parallel  in  the  discourse  of  St. 
Stephen  before  the  Council  of  the  Sanhedrim,  especially  in  set- 
ting forth  the  persistent  disobedience  to  God  by  which  their 
history  had  been  marked,  and  the  continutil  forgiveness  with 
which  He  had  requited  their  misdeeds.  That  the  parable  is 
spoken  with  reference  to  the  Christian  Church  ako  we  may 
clearly  understand  from  the  words  with  which  St.  Paul  con- 
cludes a  short  enumeration  of  some  of  the  sins  of  Israel:— 


"  Now  all  these  things  happened  unto  them  for  ensamples,  and 
they  are  written  for  our  admonition,  upon  whom  the  ends  of  the 
world  are  come  '."  The  Psalm,  therefore,  comes  to  the  Church 
as  the  voice  of  Christ,  saying,  "  Hearken  unto  Me,  My  people, 
and  give  ear  unto  Me,  O  My  nation  ;  for  a  law  shall  proceed 
from  Me,  and  I  will  make  My  judgment  to  rest  for  a  light  of 


1  It  has  been  observed  as  illustrating  the  tj  pical  force  of  this  Psaira,  that 
though  relating  to  past  events  the  Hebrew  verbs  are  iu  the  futnio. 


THE  PSALMS. 


425 


The  XV.  Day. 

Eiiening 

Prayer. 
John  vi.  52.  60. 


Numb.  xi.  4.  22. 


Numb.  xi.  I. 


John  vi.  £1. 


Numh.  xi.  31. 


Numb.  xi.  33. 


Numb.  xii.  2. 


2  Chron.  XXX.  9. 


20  They  spake  against  God  also, 
saying  $  Shall  God  prepai-e  a  table  iu 
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  t  so  the  fire  was  kindled  in 
Jacob,  and  there  came  up  heavy  dis- 
pleasure against  Israel ; 

23  Because  they  believed  not  in 
God  »  and  put  not  their  trust  in  his 
help. 

24  So  he  •  commanded  the  clouds 
above  «  and  opened  the  doors  of  heaven. 

25  He  rained  down  manna  also 
upon  them  for  to  eat  »  and  gave  them 
food  from  heaven. 

26  So  man  did  eat  Angels'  food  t 
for  he  sent  them  meat  enough. 

27  He  caused  the  east- wind  to  blow 
\mder  heaven  «  and  through  his  power 
he  brought  in  the  south-west-wind. 

28  He  rained  flesh  upon  them  as 
thick  as  dust  »  and  feathered  fowls 
like  as  the  sand  of  the  sea. 

29  He  let  it  fall  among  their  tents  » 
even  round  about  their  habitation. 

30  So  they  did  eat,  and  were  well 
filled,  for  he  gave  them  their  own 
desire  t  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  wealth- 
iest of  them  t  yea,  and  smote  down 
the  chosen  men  that  were  in  Israel. 

32  But  for  all  this  they  sinned  yet 
more  t  and  believed  not  his  wondrous 
works. 

33  Therefore  their  days  did  he  con- 
sume in  vanity  »  and  their  years  in 
trouble. 

34  When  he  slew  them,  they  sought 
him  »  and  turned  them  early,  and  en- 
quired after  God. 


Et  male  locuti  sunt  de  Deo  :  dixe- 
ruut,  Nunquid  poterit  Deus  parare 
mensam  iu  deserto  ? 

Qui  pereussit  petram,  et  fluxerunt  Quonium 
aquoe  :  et  torrentes  iuundaverunt : 

Nunquid  et  panem  poterit  dare  :  aut 
parare  mensam  populo  sue  ? 


Ideo  audivit  Dominus  et  distulit :  et  euup^poiuuei 
ignis  accensus  est  in  Jacob,  et  ira  as- 
cendit  in  Israel. 


Quia  non  crediderunt  in  Deo :  nee 
speraverunt  in  salutari  ejus. 

Et  mandavit  nubibus  desuper :  et 
januas  coili  aperuit. 

Et  pluit  iUis  manna  ad  manducan- 
dum :  et  panem  coeU  dedit  eis. 

Panem  angelorum  manducavit  ho- 
mo :  cibaria  misit  eis  in  abimdantia.      jrumeniaiwnem 

Transtulit    austrum    de    coelo : 
induxit  in  virtute  sua  africum. 


niisit 
(jt  Et  excitavit  \\i%- 
trum 


Et  pluit  super  eos  sicut  pulverem 
carnes  :  et  sicut  arenam  maris  volatilia 
pcunata. 

Et  ceciderunt  in  medio  castrorum 
eorum  :  circa  tabernaeula  eorum. 

Et  manducaverunt,  et  saturati  sunt 
nimis,  et  desiderium  eorum  attiJit  eis  : 
non  sunt  fraudati  a  desiderio  suo. 

Adhue  escEB  eorum  erant  in  ore  ipso- 
rum :  et  ira  Dei  ascendit  super  eos. 

Et  occidit  pingues  eorum  :  et  electos  piunmoi  eorum 
Israel  impedivit. 

In  omnibus  his  peccaverunt  adhuc  : 
et  non  crediderunt  in  mirabilibus  ejus. 

Et  defecerunt  in  vanitate  dies  eorum : 
et  anni  eorum  cum  festinatione. 

Cum  occideret  eos,  quserebant  cum 
et  revertebantur :  et  diluculo  veniebant  et  conmrkbaniur 

-J  ante  lucem  el 

ad  cum.  veniebant 


tile  people.  My  rigliteousness  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  para- 
ble spake  He  not  unto  them." 

As  it  will  be  impracticable  to  follow  out  this  typical  character 
of  the  Psalm  iu  any  lengtliy  detail,  a  few  particulars  may  bo 


selected  for  the  purpose  of  illustration  from  several  of  its  varioua 
sections. 

The  whole  Psalm  obviously  symbolizes  the  passage  of  the  new 
Israel  at  all  periods  of  its  history  from  spiritual  bondage  and 
the  wilderness  of  this  world  to  the  promised  land  of  rest  and  the 
heavenly  Jerusalem.  Hence  the  significance  of  the  fourteenth 
verse,  relating  to  the  Baptism  of  the  Israelites  in  the  cloud  and 

3  I 


4£6 

Tlic  XV.  Day. 

Prai/er. 

Deut,  xxxii.  4. 

15.  18.  30. 


THE  PSALMS. 


Exod.  xxxiv  6. 


Numb.  xiv.  20. 
Exod.  xiv.  11,  12 

XV.  23,  24. 

xvi.  2.  20.27, 

28.  xvii.  1—3. 

xxxii.  8. 
Numb.  xi.  1.  4, 

xiv.  1,  2. 


Exod.  vii.  19.  20. 
Kev.  xvi.  4.  6. 


Exod.  viii.  24.  6. 
Eev.  xvi.  13,  14. 


Exod.  X.  14. 
Rev.  ix.  3. 


E\od.  ix.  24. 
Rev.  xvi.  21. 


35  And  they  remembered  that  God 
was  their  strenarth  t  and  that  the  high 
God  was  their  Kedeemer. 

36  Nevertlieless,  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,  many  a  time  turned  he  his 
wrath  away  «  and  would  not  suffer  his 
whole  displeasure  to  arise. 

40  For  he  considered  that  they  were 
but  flesh  t  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  i  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  mira- 
cles in  Egj'pt  $  and  his  wonders  in  the 
field  of  Zoan. 

45  He  turned  their  waters  into 
blood  t  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. 


Et  rcmcmorati  sunt  quia  Deus  ad- 
jutor  est  eorum  :  et  Deus  excelsus  ile-  uberai.t 
demptor  eorum  est. 

Et  dilexerunt  eum  in   ore  suo :  et 
lingua  sua  mentiti  sunt  ei. 

Cor  autem  eoiiim  non  erat  rectum 
cum  eo  :  nee  fldeles  habiti  sunt  iu  tes-  fi<i"  *«»''« «»'  'n 

test. 

tamento  ejus. 

Ipse  autem  est  misericors  et  propi- 
tius  fiet  peccatis  eoi-um  :  et  non  dis-  fit 
perdet  eos. 

Et    abundavit    ut    averteret    iram  muitipticamt 
suam :  et  non   accendit  omnem  iram 
suam. 

Et  recordatus  est  quia  caro   simt : 
spiritus  vadens  et  non  rediens. 


Quotiens    exacerbaverunt    eum    in 
deserto  :  in  iram  concitaverunt  eum  in  in  lerra  tine  aqua 
inaquoso  ? 

Et  conversi  sunt  et  tentaverunt 
Deum  :  et  Sanctum  Israel  exacerbave- 
runt. 

Non  sunt  recordati  manus  ejus  :  die 
qua  redemit  eos  de  manu  tribulantis.     mmivit 

Sieut  posuit  in  JEgj'pto  signa  sua  : 
et  prodigia  sua  in  campo  Thaneos. 

Et  convertit  in  sanguinem  flumina 
eorum  :  et  imbres  eorum,  ne  bilierent.   ct  pimiaies  aquat 


Misit  in  eos  cynomyiam,  et  comedit  immisu  m  «. 
eos  :  et  ranam,  et  disperdidit  eos. 


muscam  cart- 
nam  .  .  .  ranam 
et  exterminavit 


Et  dedit  serugini  fructus  eorum  :  et 
iibores  eorum  locustoe. 


Et  occidit  in  grandine  vineas  eorum: 


et  moros  eorum  in  pruina. 


in  the  sea  at  the  outset  of  their  journey  towards  the  land  of  pro- 
mise, and  of  all  those  following  verses  which  set  forth  God's 
mercy  in  providing  drink  and  food  for  them  during  the  whole 
period  of  their  wanderings.  St.  Paul's  words  respecting  these 
circumstances  show  that  we  should  much  undervalue  the  true 
teaeliing  of  Holy  Scripture  if  we  failed  to  see  their  typical 
meaning :  and  his  immediate  reference  to  the  "  Cup  of  Blessing  " 


It  h.is  been  pointed  out  by  a  modern  crilic  that  the  latter  part  of  verse 
42  is  literally  they  "crossed  the  Holy  One  of  Israel,"  a  striking  prophecy  of 
the  manner  in  which  "the  Jews  filled  up  the  measure  of  their  guilt  by 
tempting  God  manifest  in  the  de.sh  amongst  them,  and  by  'crossing  '  the 
Holy  One  of  Israel."    [Tiirupp  on  the  Psalms,  ii.  26.  note.] 


and  "  the  Bread  which  we  hreat "  clearly  indicates  that  this  typi- 
cal meaning  looks  towards  the  sacramental  life  of  the  Christian 
Church.  Mliile,  then,  we  recount  the  wonders  of  old  time  when 
tiod  divided  the  sea  to  let  His  ancient  people  pass  through,  we 
recount,  also.  His  continual  mercy  in  causing  His  new  Israel  to 
pa.s3  through  the  waters  of  Baptism  that  they  may  he  cleansed 
from  the  spiritual  defilement  of  the  Egypt  out  of  which  He  has 
brought  tliem. 

A  prophecy  of  Isaiah  also  connects  this  portion  of  the  history 
of  Israel  very  distinctly  with  the  abiding  of  the  Holy  CJhost  in 
the  Church.  Having  spoken  of  the  day  when  "  the  Branch  of 
the  Lord  "  shall  be  beautiful  and  glorious,  and  the  remnant  of 
Israel  "  shall  be  called  holy  even  evei-y  one  that  is  written  among 


THE  PSALMS. 


427 


Tlie  XV.  Day. 
TUveninff 
Prayer. 


Exod.  xii  27—30. 


Exod.  xil  37. 


Exod.  xlv.  27. 


Pcut.  is.  1. 


Dent.  xxxi.  3. 
Josh.  xi.  23. 

xiv.  5. 
Cf.  p.  396  note. 


Hosea  vii.  16. 


Judges  ii.  11.  13, 


2  Kings  xvii.  18. 


I  Sam.  i.  3. 
iii.  I. 


49  He  smote  their  cattle  also  with 
hail-stones  «  and  their  flocks  with  hot 
thunder-bolts. 

50  He  cast  upon  them  the  furious- 
ness  of  his  wrath,  anger,  displeasure, 
and  trouble  »  and  sent  evil  angels 
among  them. 

51  He  made  a  way  to  his  indigna- 
tion, and  spared  not  their  soul  from 
death  t  but  gave  their  life  over  to  the 
pestilence ; 

52  And  smote  all  the  first-born  in 
Egypt  «  the  most  principal  and 
mightiest  in  the  dwellings  of  Ham. 

53  But  as  for  his  own  people,  he 
led  them  forth  like  sheep  »  and  carried 
them  in  the  wilderness  like  a  flock. 

54  He  brought  them  out  safely, 
that  they  should  not  fear  $  and  over- 
whelmed 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  t  starting 
aside  like  a  broken  bow. 

59  For  they  grieved  him  with  their 
hill-altars  %  and  provoked  him  to  dis- 
pleasure with  their  images. 

60  When  God  heard  this,  he  was 
wroth  t  and  took  sore  displeasure  at 
Israel. 

61  So  that  he  forsook  the  tabernacle 
in  Silo  ♦  even  the  tent  that  he  had 
pitched  among  men. 


Et  tradidit  grandini  jumenta  eorum: 
et  possessionem  eorum  igni. 

Misit  in  eos  iram  indignationis  suee  : 
indignationem  et  iram,  et  tribula- 
tionem;  immissiones  per  angelos  males. 

Viam  fecit  semitsB  irse  suse,  et  non 
pepercit  a  morte  animariim  eorum  :  et 
jumenta  eorum  in  morte  conclusit. 

Et  percussit  omne  primogenitum  in 
terra  jUgypti :  primitias  omnis  laboris 
eoriim  in  tabernaculis  Cham. 

Et  abstulit  sicut  oves  popidum 
suum  :  et  perduxit  eos  tanquam  gre- 
gem  in  deserto. 

Et  eduxit  eos  in  spe,  et  non  timue- 
runt :  et  inimicos  eorum  operuit  mare. 

Et  induxit  eos  in  montem  sanctifi- 
cationis  suse  :  montem,  qucm  acquisi- 
vit  dextera  ejus. 

Et  ejecit  a  facie  eorum  gentes  :  et 
sorte  di visit  eis  terram  in  funiculo  dis- 
tributionis. 

Et    habitare   fecit    in   tabernaculis  Et  Uaunnu  a 
eorum :  tribus  Israel. 

Et  tentaverunt  et  exacerbaverunt 
Deum  excelsum  :  et  testimonia  ejus 
non  custodierunt. 

Et  averterunt  se,  et  non  servaverunt  oiserravtrunt 

,  ,  (pactum) 

pactum  :  quemadmodum  patres  eorum, 
conversi  sunt  in  areum  pravum.  vnvenum 

In  iram  concitavcrunt  eum  in  col- 
libus  suis :  et  in  sculptilibus  suis  ad 
ajmulationem  eum  jDrovocavcrunt.  amutan  s,mi  tum 

Audivit  Deus.  et  sprevit :  et  ad  ni- 
hilum  redegit  valde  Israel.  nimis  Israel 

Et  repulit  tabernaculum  Silo  :  ta- 
bernaculiun  suum  ubi  habitavit  in 
hominibus. 


the  living  in  Jerusalem,"  the  prophet  goes  on  to  say  that  the 
Lord  shall  then  have  "  washed  away  the  filth  of  the  daughter  of 
Zion"  and  purged  the  blood  of  Jerusalem  "by  the  spirit  of  judg- 
ment, and  the  spirit  of  btirning.  And  the  Lord  wiU  create  upon 
every  dwelling-place  upon  mount  Zion,  and  upon  her  assemblies, 
a  cloud  and  smoke  by  day,  and  the  shining  of  a  flaming  fire  by 
night :  for  upon  all  the  glory  shall  be  a  defence.  And  there  shall 
be  a  tabernacle  for  a  shadow  in  the  day  time  from  the  heat,  and 
for  a  place  of  refuge,  and  for  a  covert  from  storm  and  from  rain." 
[Isa.  iv.  2 — 6.]  Thus  the  cloudy  piUar  of  the  Psalm  clearly  typi- 
fies that  cloud  by  which  the  house  was  filled  where  the  Apostles 
were  assembled,  and  which  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  that  the  rock 
which  God  "clave"  in  the  wilderness  is  a  tj-pe  of  Christ  the 
"  Eock  of  ages ;"  and  in  the  continual  provision  of  water  from 
that  fountain  we  thus  see  a  type  of  that  ever-flowing  Fountain 
which  has  been  opened  for  us  in  the  grace  of  our  Lord,  the 
"  living  water "  of  which  men  drink  here  as  a  foretaste  of  the 
water  of  life  provided  for  them  in  the  glorified  City  of  God. 

We  have  still  higher  authority,  if  it  were  possible,  that  of 
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  Church.  This  has  been  already 
referred  to  in  the  Introduction  to  the  Liturgy  [p.  161j,  but  a 
word  may  be  added  as  to  the  significance  of  the  twentieth  and 
3  I  2 


428 

The  XV.  Day. 
JSvening 

Prayer. 
Judges'ii.  14—23. 
1  Sam.  iv.  17. 

1  Sam.  iv.  10. 


THE  PSALMS. 


1  Sam.  iv.  II.  19, 
20. 


1  Sam.  T.  6-12 


I  Sam.  vi  12. 

vii.  1, 
Isa.  xi.  13. 


1  Chron.  xvi.  1. 
vi.  31. 

2  Chron.  i.  4. 

2  Chron.  ii.  1. 


1  Sam.  xvi.  11. 


John  X.  11. 
Isa.  il.  11 


The  XVI.  D.ay. 
Morning 

Prayer, 
Malt.  xxiv.  15. 
2  Thess.  ii.  4. 
Rev.  xiii.  6. 


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  t  and  was  wroth  with 
his  inheritance. 

64-  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  wine. 

67  He  smote  his  enemies  in  the 
hinder  parts  »  and  put  them  to  a  per- 
petual 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  foimdation  of  it 
like  the  ground  which  he  hath  made 
continually. 

71  He  chose  David  also  his  ser- 
vant »  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  faithfid 
and  tree  heart  »  and  nded  them  pru- 
dently with  all  his  power. 


THE  LXXIX  PSALM. 
Beics,  venerunt. 

GOD,  the  heathen  ai-e  come  into 
thine  inheritance  »  thy  holy 
temple  have  they  defiled,  and  made 
Jerusalem  an  heap  of  stones. 


0 


Et  tradidit  in  captivltatem  virtutem 
eorum :  et  pulchritudinem  eorum  in 
manus  inimici. 

Et  conclusit  in  gladio  populum 
suum  :  et  haereditatem  suam  sprevit. 

Juvenes  eorum  comedit  ignis :  et 
virgines  eorum  non  sunt  lamcntatce. 

Sacerdotes  eorum  in  gladio  cecide- 
runt :  et  viduse  eorum  non  plorabantur.  non  piomverunt 

Et  excitatus  est  tanquam  dormiens 
Dominus  :  tanquam  potens  crapulatus 
a  vino. 

Et  percussit  inimicos  suos  in  pos- 
teriora :  opprobrium  sempiternum  dedit 
illis. 

Et  repulit  tabemaculum  Joseph  :  et 
tribum  Ephraim  non  elegit : 

Sed  elegit  tribum  Juda :  montem 
Sion  quem  dilexit. 

Et  ffidificavit  sicut  unicornium  sanc- 
tificium  suum  :  in  terra  quam  fuudavit  inierrajundaai 

.  .  cunt 

in  sajcula. 

Et  elegit  David  servum  suum,  et 
sustuUt  eum  de  gregibus  ovium :  de 
post  fcetantes  accepit  eum, 

Pascere   Jacob    servimi   suum  :    et  popuium  suum 
Israel  haereditatem  suam  : 


Et  pavit  eos  in  innocentia  cordis  sui :  linfmauuacoriii 
et   in    intellectibus    manuizm    suarum 
deduxifc  eos. 


in  sensum  ma* 
nuum 


PSALMUS  LXXVIII. 


D 


EUS,  venerunt  gentes  in  haeredi-  Thursd.  Matuns. 

'  °  All  Saints, 

poUuerunt  tcm-     2nd  Noct. 

^  Na 


tatem  tuam .    ^ „ 

■*■  _  Name  of  Jesus, 

plum  sanctum  tuum ;  posuenmt  Hicru-  ^^Tl^^"^"' 
salem  in  pomorum  custodiam.  cai«quinaveruui 

^  temp. 


twenty-first  verses.  The  half  belief  here  indicated  is  one  which 
hns  been  illustrated  in  all  ages  of  the  Church.  It  was  that  which 
laid  tlie  foundation  of  heresies  in  the  early  Charch,  and  that  w  hich 
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  comparative  facility :  hut  there  is 
a  point  when  these  become  "a  hard  saying"  and  many  turn 
back  from  following  after  our  Lord  into  tlie  fuhiess  of  mystery :  — 
"  He  smote  the  stony  rock  indeed,  tliat  tlie  water  gushed  out,  and 
the  streams  flowed  withal :"  He  came  as  a  Man  beyond  all  men. 
He  gave  mankind  the  Sacrament  of  a  New  Birth  in  Holy  Bap- 
tism, "  But  can  He  give  bread  also,  or  provide  flesh  for  His 
people?"  did  He  come  simply  and  truly  as  God  Incarnate?  docs 


He  give  the  Living  Bread  from  Heaven,  His  own  Flesh,  the  Life 
of  the  Baptized, — in  the  Sacrament  of  the  Holy  Communion  ? 

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  Kevclation  will  show  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  suflered  some  of  the  most  flourish- 
ing Churches  to  have  their  candlestick  removed  out  of  its  place  in 
the  early  days  of  Christianity.  The  latter  warning  is  for  every 
age  of  the  Church  :  "  Let  us  therefore  fear,  lest,  a  promise  being 
left  us  of  entering  into  His  rest,  any  of  you  should  seein  to  comfl 
short  of  it."  [Heh.  iv.  1.] 


THE  PSALMS. 


429 


llie  XVI.  Day. 

Morning 

Prayer. 
Rev.  xiii.  7.  15. 
Jerem.  vii.  3."?. 

xiv.  16—18. 

Rev.  xi.  9,  10. 


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  eveiy  side  of  Jerusalem  i 
and  there  was  no  man  to  bury  them. 

4  We  are  become  an  open  shame  to 
our  enemies  «  a  very  scorn  and  deri- 
sion unto  them  that  are  round  aljoi;t 
us. 

5  Lord,  how  long  wilt  thou  be 
angry  t  shall  thy  jealousy  burn  like 
fire  for  ever  ? 

jirem.  %.  2s.  g  Pour  out  thine  indignation  upon 

the  heathen  that  have  not  known 
thee  «  and  upon  the  kingdoms  that 
have  not  caUed  upon  thy  Name. 

Rev.  xi.  2.  7  Yov  they  have  devoured  Jacob  « 

and  laid  waste  his  dwelling-place. 

Hoseaxiv.  I.  8   O   remember  not   our   old   sins, 

but  have  mercy  upon  us,  and  that 
soon  t  for  we  are  come  to  great 
misery. 

9  Help  us,  O  God  of  our  salvation, 
for  the  gloi-y  of  thy  Name  »  O  deliver 
us,  and  be  merciful  unto  our  sins,  for 
thy  Name's  sake. 

10  Wherefore  do  the  heathen  say  « 
Where  is  now  their  God  ? 

Hev.  vi.  10.  11  O  let  the  vengeance  of  thy  ser- 

vants'* blood  that  is  shed  »  be  openly 
shewed  upon  the  heathen  in  our  sight. 

Zech.  ix.  12.  12  O  let  the  sorrowful  sighing  of 

the  prisoners  come  before  thee  t  ac- 
cording to  the  greatness  of  thy  power, 
preserve  thou  those  that  are  appointed 
to  die. 


Posuerunt  morticina  servorum  tuo-  moriaiia 
rum    escas   volatilibus    cceli  :    carnes 
sanctorum  tuorum  bestiis  terrse. 

EfFuderunt  sanguinem  eorum  tan- 
quam  aquam  in  circuitu  Hierusalem : 
et  non  erat  qui  sepeliret. 

Facti    sumus     opprobrium     vicinis 
nostris  :  subsannatio  et  illusio  his  qui  deritu  h  cm- 
in  circuitu  nostro  sunt. 

Usquequo,  Domine,  irasceris  in 
finem :  accendetur  velut  ignis  zelus 
tuus  ? 

Eifunde  iram  tuam  in  gentes  quje 
te  non  novcrunt :  et  in  regna  qua; 
Nomen  tuum  non  invocaverunt : 

Quia  comederunt  Jacob :  et  locum 
ejus  desolaverunt. 

Ne  memineris  iniqviitatum  nostra- 
rum  antiquarum  :  cito  anticipent  nos 
misericordiffi  tuae,  quia  pauperes  facti 
sumus  nimis. 

Adjuva  nos,  Deus  salutaris  noster, 
et  propter  gloriam  Nominis  tui.  Do-  Uonorem 
mine,    libera   nos  :    et  propitius    esto 
peccatis  nostris,  projjter  Nomen  tuum  : 

Ne  forte  dicant  in  gentibus,  Ubi 
est  Deus  eorum  ?  et  innotcseat  in  na- 
tionibus  coram  oculis  nostris, 

Ultio  sanguinis  servorum  tuorum, 
qui  effusus  est :  introeat  in  conspectu 
tuo  gemitus  compcditorum. 

Secundum  magnitudinem  braehii 
tui:  posside  filios  mortificatorum.  moriopumionim 


Vindica  sangui- 
jicm  .  .  .  intrct 


PSALM  LXXIX. 

The  ancient  appropriation  of  this  as  a  proper  Psahn  for  All 
Saints'  Day  points  out  its  constant  function  as  a  commemoration 
of  the  martyrs  of  the  Church.  It  is  also  to  be  taken  as  a  pro- 
phecy of  those  future  martyrdoms  whicli  our  Lord  and  His 
Apostle  St.  Jolm  liave  predicted  as  characterizing  the  last  great 
war  of  Antichrist  against  the  Kingdom  of  the  Cross  :  for  again  is 
heard  the  cry  of  the  souls  under  the  altar,  "  How  long,  O  Lord, 
holy  and  true,  dost  Thou  not  judge  and  avenge  our  blood  on  them 
that  dwell  on  the  earth  :"  a  fit  Antiphon  to  this  Psalm. 

The  words  of  the  Psalm  had,  doubtless,  a  very  literal  applica- 
tion to  the  condition  of  the  Jewish  nation  at  such  periods  of  its 
history  as  the  Babylonish  Captivity,  and  the  desolation  that  fell 
upon  its  religion  in  the  time  of  Autiochus  Epiphanes.  Jere- 
miah had  predicted, "  The  carcases  of  this  people  shall  be  meat  for 
the  fowls  of  the  heaven  and  for  the  beasts  of  the  earth ;  and 
none  shall  fray  them  away Botli  the  great  and  the  small  shall 


die  in  this  land :  and  they  shall  not  be  buried,  neither  shall  men 
lament  for  them  :"  and  no  doubt  his  prophecy  was  exactly  ful- 
filled. We  know  also,  from  the  books  of  the  Maccabees,  how  much 
the  persecution  which  fell  upon  Judjca  in  their  days  was  like  the 
persecution  of  Christianity  three  and  four  centuries  later.  Uut, 
however  litcnaUy  the  words  of  the  Psalm  may  express  the  sad  con- 
dition of  Juda?a  at  such  periods,  their  meaning  is  not  exhausted 
by  such  an  application,  and  there  are  clearly  features  of  martyr- 
dom pourtrayed  to  which  the  sufl'eriug  Jews,  as  a  body,  could  not 
lay  claim. 

We  are  rather  to  look  for  the  true  Christian  meaning  of  this 
Psalm  in  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. 
15.]  :  and  respecting  the  troubles  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  be  shortened."  Of 
this  desolation  of  the  Church  by  Antichrist  St.  Paul  also  speaks. 


430 


THE  PSALMS. 


The  XVI.  Day.  13  And  for  tlie  blasphemy  where- 
^rra"/er.  "-Jtli  our  nciglibours  have  blasphemed 
jerem.x:ixii.i8.  ^jj^^   ,   reward   thou   them,  O    Lord, 

seven-fold  into  their  bosom. 
John  X.  ic.  14  So  we  that  are  thy  people  and 

ixV."3.  ■  sheep  of  thy  pasture  shall  give  thee 
thaulcs  for  ever  t  and  will  alway  be 
shewing  forth  thy  praise  from  gene- 
ration to  generation. 


Ezek.  xxxiv.  23. 

xxxvii.  24. 
Johnx.  11.  14. 
Heb.  xiii.  20. 


X.  22—21. 


H' 


THE  LXXX  PSALM. 
Q2ii  regis  Israel. 
EAR,  O  thou  Shepherd  of  Is- 
rael, thou  that  leadest  Joseph 
like  a  sheep  »  shew  thy  self  also,  thou 
that  sittest  upon  the  Cherubims. 
Numb.  ii.  18-24.      %  Before  Ephraim,  Benjamin,  and 
Manasses  «  stir  up  thy  strength,  and 
come,  and  help  us. 

3  Turn  us  again,  O  God  x  shew  the 
light  of  thy  coimtenanee,  and  we  shall 
be  whole. 

4  O  Lord  God  of  hosts  «  how  long 
wdt  thou  be  angry  with  thy  people 
that  prayeth  ? 

5  Thou  feedest  them  with  the 
bread  of  tears  «  and  givest  them 
plenteousness  of  tears  to  diink. 

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  counte- 
nance, and  we  shall  be  whole. 

8  Thou  hast  brought  a  'vdne  out  of 
Egypt  s  thou  hast  cast  out  the  hea- 
then, and  planted  it. 

9  Thou  madest  room  for  it  x  and 
when  it  had  taken  root  it  filled  the 
land. 


John  XV.  I. 
Hosea  xi.  1 
Matt.  ii.  15 


Et  redde  -vdcinis  nostris  sepiuplum 
in  sinu  eorum  :  improperium  ipsorum, 
quod  exprobraverunt  tibi,  Domine. 

Nos   autem   populus   tuus   et   oves  9"s"  '«• 
pascusE  tuiE  :  confitebimur  tibi  in  saecu- 
lum. 

In   generatione    et    g-enerationem  :  et  in  tireuium »«. 

cutinarrabintut 

annuntiabimus  laudem  tuam. 


PSALMUS  LXXIX. 

aUI  regis  Israel,  intende  :  qui  de-  ihursd.  Maitins. 
ducis  velut  ovem  Joseph. 
Qui  sedes  super  Cherubin :   mani-  oppa"  coram 
festare  coram  Ephraim,  Benjamin,  et 
Manasse. 

Excita  potentiam  tuam,  et  veni :  ut 
salvos  facias  nos. 

Deus  converte  nos  :  et  ostende  fa-  Domine  Deu3 

viitututn 

ciem  tuam,  et  salvi  erimus. 

Domine  Deus  virtu  turn :  quousque 
irasceris  super  orationem  servi  tui  ? 

Cibabis  nos  pane  lachrymarum  :  et 
potum  dabis  nobis  in  lachrymis  in 
meusura  ? 

Posuisti     nos    in    contradictionem 
vicinis  nostris :  et  inimioi  nostri  sub-  deriseruiti 
sannaverunt  nos. 

Deus  virtutum,  converte   nos    :    et  Domine  Deus 
ostende  faciem  tuam,  et  salvi  erimus. 

Vineam  de  iEgv-pto  transtulisti ; 
ejecisti  gentes,  et  plantasti  earn. 

Dux  itineris  fuisti  in  conspectu  nam  fecitu  in 
ejus:  et  plantasti  radices  ejus,  et  im-  re^woi-j/tem 
plevit  terram. 


clearly  intimating  at  the  same  time  that  its  peculiar  and  dread- 
ful character  cannot  be  fully  comprehended  until  it  is  "revealed" 
by  its  actual  occurrence.  "That  Day  shall  not  come,"  says 
he,  "except  there  come  a  faBing  away  first,  and  that  man  of 
sin  be  revealed,  the  son  of  perdition  :  who  opposeth  and  cxaltelh 
liimself  above  all  that  is  called  God,  or  that  in  worshipped,  so  that 
he,  as  God,  sitteth  in  the  temple  of  God,  showing  himself  that  he 
is  God."  [2  Thess.  ii.  3,  4.]  To  the  reign  of  this  Enemy  of  God 
the  book  of  the  Revelation  applies  almost  exactly  the  opening 
verses  of  this  Psalm  :— "  And  when  they  shall  have  fiuished  their 
testimony,  the  beast  that  asccndeth  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  great 
city,  which  spiritually  is  called  Sodom,  and  Eg\-pt,  where  also 
our  Lord  was  crucified."  As  the  Revelation  wis  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  fulfilment,  but  a  complete  one  only  in  the  last  great  and 
terrible  days. 

PSALM  LXXX. 

This  is  a  hj-mn  of  prayer  to  the  Good  Shepherd  of  the  new 
Israel  :  to  Him  Who  knows  His  sheep  by  name,  and  Who 
leadeth  them  in  the  wilderness  of  this  world  like  a  flock  even 
while  He  sits  enthroned  in  the  world  on  high  surrounded  by  His 
unfiiUen  flock,  the  hosts  of  Heaven.  The  first  verse  catches  up 
the  strain  of  the  preceding  Psalm,  "  We  that  ai-e  Thy  people,  and 
the  sheep  of  thy  pasture :"  but  the  more  characteristic  figure  of 
the  Psalm  is  that  of  the  Vine,  which  our  Lord  subsequently 
adopted  in  the  interpretative  form  :  "  I  am  the  Vine,  ye  are  the 
branches."     Hence  also  the  mournful  reference  to  God's  ancient 


THE  PSALMS. 


431 


Mor^h,^' ^"^       ■'•^  '^^^°  ''^^^*  '''■'^^'^  covered  with  the 
Prayer.        shadow  of  it  »  and  the  boughs  thereof 
isa.  V.  1-7.         ^^,gj.g  jj|.g  ^j^g  goodly  cedar-trees. 

11  She  stretched  out  her  branches 
unto  the  sea  t  and  her  boughs  unto 
the  river. 
Isa.  V.  5.  \-Z  Why   hast    thou     then   broken 

down  her  hedge  t  that  all  they  that  go 
by  pluck  off  her  grapes  ? 

13  The  wild  boar  out  of  the  wood 
doth  root  it  up  i  and  the  wild  beasts 
of  the  field  devour  it. 

14  Turn  thee  again^  thou  God  of 
hosts,  look  down  from  heaven  t  be- 
hold, and  visit  this  vine  ; 

15  And  the  place  of  the  vineyard 
that  thy  right  hand  hath  planted  i 
and  the  branch  that  thou  madest  so 
strong  for  thy  self. 

16  It  is  burnt  with  fire,  and  cut 
down  »  and  they  shall  perish  at  the 
rebuke  of  thy  countenance. 

17  Let  thy  hand  be  upon  the  man 
of  thy  right  hand  t  and  upon  the  son 
of  man,  whom  thou  niadcst  so  strong 
for  thine  own  self. 

18  And  so  will  not  we  go  back 
from  thee  «  O  let  us  live,  and  we  shall 
call  upon  thy  Name. 

19  Turn  us  again,  O  Lord  God  of 
hosts  »  shew  the  light  of  thy  couu- 
tenancej  and  we  shall  be  whole. 


Jerem.  xxiii,  5. 
Zech.  iii.  8. 
vi.  12. 


Ps,  xciii.  1. 
Malt.  iii.  16,  17. 


Operuit  montes  umbra  ejus  :  et  ar- 
busta  ejus  eedros  Dei. 

Extendit  palmites  suos  usque  ad 
mare  :  et  usque  ad  flumen  propagines 
ejus. 

Ut  quid  destruxisti  maceriam  ejus  :  depomun 
et  vindemiant  earn  omnes,  qui  proeter-  hannunt 
grediuntur  viam  ? 

Exterminavit  eam  aper  de  silva  :  et 
singularis  ferus  depastus  est  eam. 

Deus  virtutum,  convertere  :    respiee  Damtue  i)tu» 
de    cffilo,   et   vide,   et    visita   vineam 
istam. 

Et     perfice    eam    quam    plantavit  uriije 
dextera  tua :  et  super  filivun  hominis 
quern  confirmasti  tibi. 

Incensa  igni  et  sufibssa :  ab  incre-  ,^0,10  manu 
patione  vultus  tui  peribunt. 

Fiat  manus  tua  super  virum  dex- 
tcrce  tuai  :  et  super  filium  hominis 
quem  confirmasti  tibi. 

Et  non  discedimus  a  te ;  vivificabis 
nos  :  et  Nomen  tuum  invocabimus. 

Domine  Deus  virtutum,  converte 
nos :  ot  ostende  faciem  tuam,  et  salvi 
erimus. 


favour  towards  His  people  becomes  a  prayer  agiiiiist  that  falling 
away  altogether  from  the  True  Vine  of  which  our  Lord  said, 
"  If  a  man  abide  not  in  Me,  be  is  cast  forth  as  a  branch,  and 
is  withered ;  and  men  gather  them,  and  cast  them  into  the  tire, 
and  they  are  burned."  [John  xv.  G.] 

This  parable  of  the  Vine  illustrates  the  wondcrfid  consistency 
of  Holy  .Scripture  in  general,  and  of  prophecy  in  particular.  The 
vineyard  was  an  ancient  figure  in  projibecy  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  : 
Mclchizedek,  king  of  Salem  nearly  five  hundred  years  before  the 
descendants  of  Abr.abam  were  "  brought  out  of  Egypt,"  brought 
to  the  Patriarch  a  Bymbolical  ofl'ering  of  the  fruit  of  the  Corn  of 
wheat,  and  the  juice  of  tlie  True  Vine  :  Jacob,  in  his  blessing, 
declared  of  Judah,  "The  sceptre  shall  not  depart  from  Judah, 
nor  a  lawgiver  from  between  his  feet,  until  Shiloh  come :  and 
until  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. 
xHx.  10.  12.     Cf.  Isa.  Ixiii.  1—3.] 

Passing  over  other  illustrations  furnished  by  the  early  history 
of  Israel  [e.  g.  Deut.  viii.  8.  Numb.  xx.  5 ;  xiii.  1.  Dent.  vi. 
11.     Cant.  viii.  11.      Isa.  vii.  1.  23.],  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  interpretation  as 
apjjlieable  to  the  ancient  Church  of  God  among  the  children  of 
Israel,  and  to  the  Mystical  Body  of  the  True  Vine. 

The  wall  of  this  Psalm  carries  back  the  mind  to  the  prophecy 
of  Moses,  and  to  that  of  our  Lord.  The  one  had  declared,  among 
the  threatenings  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  knowest  not  eat  up"  [Deut.  xxviii.  30.  33.]:  and 
among  the  last  words  of  our  Lord  were  those,  the  meaning  of 
which  was  so  well  understootl  by  the  Jews,  "  He  shall  come  and 
destroy  these  husbandmen,  and  give  the  vineyard  to  others." 
[Luke  XX.  16.] 

Thus  the  stream  of  prophecy  is  always  found  to  be  flowing  iu 
(he  same  direction,  leading  us  to  the  conclusion  that  as  God's 
Providence  brought  out  of  Egypt  the  Vine  of  the  Jewish  Church 
and  planted  it  in  the  Mount  of  God,  to  take  deep  root  and  tUl  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  otiiers,"  because  of  the  fruitlessness  of  the  Vine 
through  the  wickedness  of  the  husbandmen.  The  same  prophecy 
teaches  us  that  the  Vineyard  of  the  Lord  is  now  planted  in  "  a 
very  fruitful  field  "  and  has  taken  deep  root  throughout  the  world, 
but  that  times  of  apostasy  will  yet  come  when  the  faithful  part 
of  Cljrist's  Church  will  lia\e  to  take  up  the  words  of  this  Psalm 
as  the  faithful  Jews  wailed  out  their  sorrow  before  God  during 
the  Babylonish  Captivity.     In  prospect  of  thiit  time,  and  at  all 


432 


Tlie  XVI.  Day. 
Morning 

Frai/er. 
Isa.  Hi.  9. 
Rev.  xix.  6. 


Levil.  xxT.  9. 
Numb.  %.  10. 
1  Cor.  TV.  52. 
Rev.  i.  10. 

iv.  1. 


THE  PSALMS. 


Esod.  V.  4.  7,  8. 


Ezek.  iil.  1. 
Rev.  X.  8— n. 


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- 
moon  «  even  in  the  time  appointed, 
and  upon  our  solemn  feast-day. 

4  For  this  was  made  a  statute  for 
Israel  x  and  a  law  of  the  God  of 
Jacob. 

5  This  he  ordained  in  Joseph  for 
a  testimony  «  when  he  came  out  of 
the  land  of  EgjT)t,  and  had  heard  a 
strange  language. 

C  I  eased  his  shoulder  from  the 
burden  t  and  his  hands  were  delivered 
from  making  the  pots. 

7  Thou  caUedst  upon  me  in  trou- 
bles, and  I  delivered  thee  t  and  heard 
thee  what  time  as  the  storm  fell  upon 
thee. 

8  I  proved  thee  also  t  at  the  waters 
of  strife. 

9  Hear,  O  my  people,  and  I  will 
assure  thee,  O  Israel  »  if  thou  -svilt 
hearken  unto  me, 

10  There  shall  no  strange  god  be  in 
thee  x  neither  shalt  thou  worship  any 
other  god. 

11  I  am  the  Lord  thy  God,  who 
brought  thee  out  of  the  land  of 
Egj-pt  J  open  thy  mouth  wide,  and 
I  shall  fdl  it. 

12  But  my  people  would  not  hear 
my  voice  «  and  Israel  would  not  obey 
me. 


PSALMUS  LXXX. 


EXSULTATE  Deoadjutorlnostro:  ^'.flJi^'^"''"*- 
jubilate  Deo  Jacob. 


AU  Saints, 

Ccirp.  Chr., 

3rd  Noct. 


Sumite  psalmum,et  date  tympanum: 
psalterium  jucundum  cum  cithara. 

Buccinate  in  neomenia  tuba :  in  in-  c«"M/,.  in  umo 
signi  die  solennitatis  vestrae  : 

Quia  prseceptum  in  Israel  est :  et 
judicium  Deo  Jacob. 

Testimonium  in  Joseph  posuit  illud, 
cum  exirct  de  terra  ^gypti :  linguam 
quam  non  noverat  audivit. 

Divertit  ab  oneribus  dorsum  ejus : 
manus  ejus  in  cophino  serviervmt. 

In  tribulatione  invocasti  me,  et  li- 
beravi  te :  exaudivi  te  in  abscondito 
tempestatis;  probavi  te  apud  aquiim 
contradictionis. 


Audi  populus  mens  et  contestabor  «< /o^uar /.rn.",.! 

_  ,       .  ...  ...  et  testificab^r 

te  :  Israel  si  audieris  me,  non  erit  m     tm 
te  deus  recens,  neque  adorabis  deum 
alienum. 


Ego  enim  sum  Dominus  Deus  tuus, 
qui  eduxi  te  de  terra  ^gypti :  dilata 
OS  tuum  et  implebo  illud. 

Et  non  audivit  populus  meus  vocem 
meam  :  et  Israel  non  intendit  mihi. 


periods  when  afflictions  befall  the  Clmrrli  of  Cln-ist,  tlie  remem- 
brance of  our  Lords  words,  "  I  am  the  Vine,  ye  are  the  branches," 
nijiy  give  comfort  such  as  the  Jews  could  not  possess,  teaching 
that  the  Church  is  so  a.ssociated  with  the  Lord  Himself  that 
nothing  can  finally  overthrow  it.  And  while  she  cries  "Turn 
us  again,  0  Lord  God  of  hosts,"  she  can  also  say  "  Let  Tliy  hand 
be  upon  the  Man  of  Thy  right  hand  :  and  upon  the  Son  of  Man 
AMiom  Thou  madest  so  strong  for  Thine  own  self."  Tlie  sacra- 
mental Life  of  the  Vine  can  never  be  destroyed,  because  it  is  the 
Life  of  Christ  our  God. 

PSALM  LXXXL 

As  the  previous  mournful  hymn  of  the  Church  represents 
Clirist's  Mystical  Body  under  the  figure  of  a  Vine,  it  seems  to 
be  with  some  mystical  reason  that  this  Psalm  of  the  Church's 
triumph  is  entitled  "  upon  Gittith,"  i.  e.,  as  the  Septuagint  trans- 
lates it,  "upon  the  winepress."  For  so,  when  the  question  is 
asked,  "  V\Tio  is  this  that  cometli  from  T)c1oni,  with  dyed   gar- 


ments from  Bozrah  ?  this  that  is  glorious  in  His  apparel,  trnvaV- 
ling  iu  the  greatness  of  His  strength  ?  . .  .  .  Mlierefore  art  Thou 
red  in  Thine  apparel,  and  Thy  garments  like  him  that  treadeth 
in  the  wine-vat?**  the  triumphing  Messiah  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  spoke  to  the  Jews 
He  also  uses  the  same  figure  [Matt.  xxi.  33] :  and  in  the  last 
triumph  of  Christ  and  His  Church  there  is  "  a  winepress  without 
the  City,  and  blood  came  out  of  the  winepress."  [Rev.  xiv.  20.] 
Thus  it  seems  that  the  title  of  this  Psalm  as  well  as  its  substance 
indicates  it  to  be  a  hymn  of  victory  for  the  Church  when  the  diiys 
of  her  warfare  are  accomplished,  and  her  sorrow  is  at  an  end. 

Thus  at  the  new  "begiuningof  months,"  the  "solemn  feast-day** 
when  the  "trumpet  shall  sound  and  the  dead  shall  be  raised,**  the 
song  of  joy  is  heard  "  Sing  we  merrily  unto  God  our  strength,'* 
"Alleluia,  for  the  Lord  God  omnipotent  rcigneth.**  It  is  the 
song  of  the  Cliurch's  deliverance  from  Egypt,  and  of  her  dehve- 


THE  PSALMS. 


433 


Tlic  XVI.  Day.       1,3  So  I  gave  them  up  unto  their 
I'raijer.         own  hearts'  lusts  »  and  let  them  foUow 

their  own  imaginations, 
iia.  iiviii  IS.  14  O  that  my  peof)le  would  have 

hearkened  unto  me  «  for  if  Israel  had 

walked  in  my  waj's, 

15  I  should    soon   have   put  down 

their  enemies  »  and  turned  my  hand 

against  their  adversaries. 

10  The  haters  of  the  Lord  should 

have  heen  found  liars  «  hut  their  time 

should  liave  endured  for  ever. 
Dent,  xxxii.  13,        17  He  should  have  fed  them  also 
joiirivi.  31.         with  the  finest  wheat-flour  «  and  with 
icor.  x!  i.'        honey  out  of  the  stony  rock  should  I 

have  satisfied  thee. 

THE  LXXXII  PSALM. 

Leus  stetit. 

GOD  standeth  in  the  congregation 
of  princes  j  he  is  a  Judge  among 
gods. 

2  How  long  will  ye  give  wrong 
judgement  t  and  accept  the  persons  of 
the  ungodly  ? 

3  Defend  the  poor  and  fatherless  % 
see  that  such  as  are  in  need  and  neces- 
sity have  right. 

4  Deliver  the  out-cast  and  poor  t 
save  them  from  the  hand  of  the 
ungodly. 

John  lu.  so,  37.  5  They  wiU  not  he  learned  nor 
understand,  but  walk  on  still  in 
darkness  t  all  the  foundations  of  the 
earth  are  out  of  course. 

F.xoii.  xxii.  28.         6  I  havc  Said,  Ye  are  gods  «  and  ye 

Acts  xxiii.  5.  -'  o  J 

jiikit  X.  34.  are  all  the  children  of  the  most  High- 

est. 

7  But  ye  shall  die  like  men  »  and 
fall  like  one  of  the  princes. 

i-»  ix  3.  8  Arise,  O  God,  and  judge  thou  the 

earth  «  for  thou  shalt  take  all  heathen 
to  thine  inheritance. 


Evenin(j 

Praifer. 
Luke  xxii.  i>il. 


Luke  xxii.  71. 
xxiii.  10.  18, 


Et  dimisi   cos   secundum  desideria 
cordis   eorum  :    ibuut   in   adinventio-  in  w'.uniMiua 

suis 

nibus  suis. 

Si  populus  meus  audisset  me  :  Israel 
si  in  viis  meis  ambulasset : 

Pro  nihilo  forsitan  iuimicos  eorum  •^''  "HiHum  inu 

.  ...  •!     1  micos 

humiliassem  :  et  sujier  tribulantes  eos 
misissem  manum  meam. 

Inimici  Domini  mentiti  sunt  ei :  et 
erit  tempus  eorum  in  ssecula.  in  atemum 

Et  cibavit  eos  ex  adipe  frumenti :  et 
de  petra  melle  saturavit  eos.  miiavueai 


D 


PSALMUS  LXXXI. 
EUS  stetit  in  synagoga  deorum  :  Friday  Mattins. 
in  medio  autem  deos  dijudicat.     d.us  ,iucer:,.i 


Usquequo  judicatis  iniquitatem  :  et 
facies  peccatorum  sumitis  ? 

Judicate  egeno  et  pupillo  :  humileni 
et  pauperem  justificate. 

Eripite  pauperem :  et  egenum  d;; 
manu  peccatoris  liberate. 

Nescierunt,  neque  intellexerunt ;  in 
tenebris  ambulant :  movebuntur  omnia, 
fundamenta  terrse. 

Ego  dixi,  Dii  estis  :  et  fJii  Excels! 
omnes. 

Vos  autem  sicut  homines  moriemini : 
et  sicut  unus  de  principibus  cadetis. 

Surge,  DeuSjjudicaterram:  quoniam  E:i,ur,jc 
tu  hoereditabis  in  omniljus  gentibus. 


ranee  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,  and  not 
of  their  own  worthiness :  that  though  the  prayer  has  been  going 
up  continually  "Thy  Kingdom  come,"  yet  the  coming  of  that 
Kingdom  has  been  hindered  by  the  sins  of  Israel :  that  the  words 
of  this  P.^alm  arc  htcrally  true,  "If  Israel  had  walked  in  My 
ways,  I  should  soon  have  put  down  their  enemies :"    and  that 


'  It  is  not  altogethenvithout  interest  that  the  word  translated  "pots" 
(literally  "  baskets  "),  is  rendered  by  a  word  identical  with  our  English 
"colBns,"  both  in  the  LXX  and  the  Vulgate.  The  practice  of  Urn-burial 
in  well  known. 


even  in  her  highest  triumph  "  no  man  iu  Heaven,  nor  in 
earth,  neither  under  the  earth,  will  be  able  to  open  the  Book," 
or  be  found  worthy  to  stand  in  his  own  righteousness.  The  final 
interpretation  of  "  Sing  we  i)':liirily  unto  God  our  strength,"  will 
therefore  be,  "  Worthy  is  the  Lamb  that  was  slain  to  receive 
power,  and  riches,  and  wisdom,  and  stioi:jth,  and  honour,  and 
glory,  and  blessing."  [Rev.  v.  12.] 

PSALM  LXXXIL 

When  the  Incarnate  WORD  stood  before  the  Sanhedrim,  tho 
fli-st  verses  of  this  Psalm  were  literally  fiUfiUed  :  God — the 
Second  Person  of  the  Blessed  Trinity  inseparably  united  with 
Human  Nature — standing  in  the  congregation  of  princes,  and  the 

3  K 


4:U. 


The  XVI.  I):. 

Eveniuif 
P raider. 


THE  PSALMS. 


nev.  \iii.  13. 
Col.  iii.  3. 


Rev.  xtii.  15. 


Rev.  ivii.  11. 


Dan.  vii   24. 

Rev.  xiii.  I. 

xvii.  12. 


Juilp.  vii.  2.S. 
viii.  12.  21. 


Isa.  wii.  II. 
Ji>1l  xxi.  18. 


THE  LXXXIII  PSAOI. 
Dens,  qiils  similis  F 

HOLD  not   thy  tongue,  O  God, 
keep  not  still  silence  t  i-efrain 
not  thy  self,  O  God. 

2  For  lo,  thine  enemies  make  a  mur- 
muring t  and  they  that  hate  thee  have 
lift  up  their  head. 

3  They  have  imagined  craftily 
against  thy  people  »  and  taken  coun- 
sel against  thy  secret  ones. 

4  Tliey  have  said,  Come,  and  let  us 
root  them  out,  that  they  be  no  more  a 
people  t  and  that  the  name  of  Israel 
may  be  no  more  in  remembrance. 

5  For  they  have  cast  their  heads 
together  with  one  consent  i  and  are 
confederate  against  thee ; 

6  The  tabernacles  of  the  Edomites, 
and  the  Ismaelites  »  the  Moabites,  and 
Hagarens ; 

7  Gcbal,  and  Ammon,  and  Amalek  » 
the  Philistines,  with  them  that  dwell 
at  Tyre. 

8  Assur  also  is  joined  with  them  t 
and  have  holpen  the  children  of  Lot. 

9  But  do  thou  to  them  as  unto  the 
Madianites  t  unto  Sisera,  and  imto 
Jabin  at  the  brook  of  Kison ; 

10  Who  perished  at  Endor  ♦  and 
became  as  the  dung  of  the  earth. 

11  IMake  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  posses- 
sion. 

13  0  my  God,  make  them  like  unto 
a  wheel  «  and  as  the  stubble  before  the 
wind  ; 


D 


PSALMUS  LXXXII. 
EUS,  quis  similis  erit  tibi?    ne  Fridaj  Mkiiim. 
taceas,  neque  compescaris,  Deus : 


Quoniam  ecce  inimici  tui  sonuerunt : 
et  qui  oderunt  te  estulerunt  caput. 


run/  consiliuiii 


Super  populum  tuum  malignaverunt  ^"  p'/!"-'" '"'"" 
consilium  :    et  cogitaverunt  advert 
sanetos  tuos. 

Dixerunt,  Venite  et  disperdamus  eos 
de  gente  :  et  non  memoretur  nomen 
Israel  ultra.  ampthis 


Quoniam    cogitaverunt   unanimlter  co?i<cmm  i» 

uitum  siinul 

simul  adversus  te  :  testamentum  dis- 
posuerunt,  taberuacula  Idumseorum  et 
Ismaelitse : 


Moab,  et  Agareni,  Gebal,  et  Ammon, 
et  Amalec  :  alienigens,  cum  habitanti- 
bus  Tyrum. 


Etenim  Assur  venit  cum  illis  :  facti 
sunt  in  adjutorium  filiis  Lot. 

Fac  illis  sicut  Madian  et  Sisarse : 
sicut  Jabin  in  torrente  Cison. 

Disperierunt  in  Endor  :  facti  sunt 
ut  stercus  terroe. 

Pone  principes  eorum  sicut  Oreb  et 
Zeb  :  et  Zebee,  et  Salmana. 

Omnes  principes  eorum  qui  dixe- 
runt :  Ilsereditate  possideamus  sanc- 
tuarium  Dei. 

Deus  mens,  pone  illos  ut  rotam :  et 
sicut  stipulam  ante  faciem  venti. 


■<VJ(ion«niHi 


Judge  of  all  the  world  among  the  judges.  So  also  was  the  second 
verse  literally  fulfilled  when  wrong  judgment  was  given  against  the 
Holy  One,  and  the  person  of  the  ungodly  murderer  and  rebel 
Barabbas  accepted  instead.  "All  the  foundations  of  the  earth" 
seemed  indeed  to  be  "  out  of  course"  when  such  terrible  injustice 
could  be  done  by  judges  who,  on  account  of  their  most  sacred 
office,  had  received  from  God  Himself  the  name  of  "gods."  The 
last  words  of  our  Lord's  public  ministrations  were,  "  \\'hilo  ye 
have  the  light,  believe  in  the  light,  that  ye  may  be  the  children  of 
light."  Hut  they  walked  on  still  in  darkness,  unwilling  to  learn 
from  Him  or  to  understand  His  words.  Therefore  the  .lews  were 
given  up  by  God  :— "  Ye  shall  die  like  men,"  while  He  Who  stood 
before  the  unjust  judges  arose  in  the  glory  of  His  new  Kingdom 
to  "  take  all  the  heathen  to  "  that  inheritance  which  His  ancient 
people  had  despised. 
.Such  seems  to  be  the  projihetic  and  Christian  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  judgment  upon  the  enemies  of 
Christ  and  His  Church  is  to  be  found  in  this  Psalm.  At  the  time 
of  the  great  Diocletian  persecution  a  general  attempt  was  made 
throughout  the  world  to  destroy  the  Church,  and  the  words  of  the 
fourth  verse  are  strongly  illustrated  by  the  heathen  monuments 
of  the  day,  which  declared  that  Christianity  had  been  overthrown, 
and  its  very  name  blotted  out.  The  agreement  of  the  Caesars  who 
governed  the  Roman  world  in  sucli  an  universal  persecution  may 
be  represented  by  the  confederation  of  the  ten  nations  named  in 
the  sixth,  seventh,  and  eighth  verses.  Notwithstanding  the 
fierceness  of  this  terrible  persecution,  the  Church  was  so  far  from 
being  rooted  out  as  that  it  should  be  no  more  a  people,  and  the 


THE  PSALMS. 


435 


The  XVI.  Day.       14  Like  as  llie  fire  tliiit  burnetii  up 
Prai/er.         the  wood  t  and  as  the  flame  that  con- 
sumeth  the  mountains. 

15  Persecute  them  even  so  with  thy 
tempest  t  and  make  them  afraid  with 
thy  storm. 

16  Make  their  faces  ashamed,  O 
Lord  «  that  they  may  seek  thy  Name. 

17  Let  them  be  confounded  and 
vexed  ever  more  and  more  t  let 
them  be  put  to  shame  and  perish. 

zecii.  xiy.  9.  18  And  they  shall  know  that  thou, 

whose  Name  is  Jehovah  t  art  only  the 
most  Highest  over  all  the  earth. 

THE  LXXXIV  PSALM. 

Qiiain  dUecfa. 

HOW  amiable  are  thy  dwellings « 
thou  Lord  of  hosts. 
2  My  soul  hath  a  desire  and  long'in"' 

Pliil   i   "3 

iii!8--ii.         to  enter  into  the  courts  of  the  Lord  1 

my  heart  and  my  flesh  rejoice  in  the 

living  God. 
Matt,  viii  20.  3  Yea,  the  sparrow  hath  found  her 

an  house,  and  the  swallow  a  nest  where 

she  may  lay  her  young   x   even   thy 

altars,  O  Lord  of  hosts,  my  King  and 

my  God. 

4  Blessed  are  they  that  dwell  in  thy 

house  %  they  will  be  alwaj"-  praising 

thee. 
pb.  i.  1.  5  Blessed  is  the  man  whose  strength 

is  in  thee  t  in  whose  heart  are  thy 

ways. 
John  iv  10. 11.         6  Who  going  through  the  vale  of 

misery  use  it  for  a  well  »  and  the  pools 

are  filled  with  water. 


o 


Sicut  ignis  qui  comburit  silvam  :  et 
sicut  flamma  coniburens  montes  :  iucendat  ironies 

Ita  persequeris  illos  in  tempestate 
tua :  et  in  ira  tua  turbabis  eos. 

Imple  fiicies  eorum  ignominia :  et 
quEerent  Nomen  tuum,  Domine. 

Erubeseant,     et     conturbentur     in  confundnniur  ct 
sseeulum    SEeeuli  :     et    confundantur,  et  rmerfnninr 
et  pereant. 

Et  cognoscant  quia  nomen  tibi 
Dominus  :  tu  solus  Altissimus  in 
omni  terra. 


PSALMUS  LXXXIII. 

aUAM    dilecta    tabernacula    tua,  FrMay  Mattins. 
l'ransli[i,,  Dtilic 
Domine   virtutum  :  concupiscit     ch .  ana  N..ct. 
'.     .        All  Saints, 

et  deficit  anima  mea  in  atria  Domini,    corp.cur. 

Many  Confess. 

Cor  meum  et  caro  mea  :  exsultaxe-     ard  No'^t- 

(Jii.uil  atitabili.l 

runt  in  Deum  vivum.  »"»' , 

ctitio/pivit  et  (Ic- 
fecit 

Etenim  passer  invenit  sibi  domnm 
et  turtur  nidum  sibi :  ubi  reponat  pul- 
los  sues  : 

Altaria  tua,  Domine  virtutum  :  Kcx 
mens,  et  Deus  mens. 

Beati  qui  habitant  in  domo  tua, 
Domine :  in  ssecula  saeculorum  lauda- 
bunt  te. 


Beatus  vir  cuius  est  auxilium  abs  te  :  ats  te  Pomine 

.        .  ascentus 

ascensiones  m  corde  suo  disposuit,  in 

valle  lachrymarum,in  loco  quern  posuit.  qnem  insimsmsn 


name  of  Christ's  Israul  no  more  had  in  remembrance,  that  it 
arose  from  its  ashes  to  a  life  of  greater  vigour  than  before,  and 
witliin  a  few  years  was  tlie  one  recognized  religion  of  the  very 
Empire  which  had  attempted  its  extermination. 

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  utterly  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  the  Person  of  the  Lord,  but 
deny  His  w^ork  in  His  Mystical  Body.  Some,  by  their  wickedness, 
practically  reject  both  Him  and  His  work,  though  they  may 
theoretically  acknowledge  Hira.  All  these  various  classes  are 
among  the  enemies  of  God  who  "make  a  murmuring,"  and  in 
their  hatred  "lift  up  their  head"  whenever  favourable  oppor- 
tunities occur  of  opposing  Christ  and  His  Church. 

Btit  the  mystical  meaning  of  the  Psalm  has  probably  a  pro- 
phetic aspect  which  bears  reference  to  the  enmity  and  opposition 
of  Antichrist  in  the  last  time.  In  him  all  tlie  various  opponents 
of  the  Church  will  find  a  "head"  whom  they  may  "lift  up" 


against  Christ,  as  one  professing  himself  to  be  God  in  the  plaic 
of  the  Lord  Jesus,  and  accepting  Divine  worship  in  the  Church. 
Thus,  perhaps,  the  ten  nations  of  the  Ps  Im  find  their  paralUl 
in  the  ten  kingdoms  of  Antichrist ;  and  the  final  "  Come,  let  u-i 
root  them  out,"  is  represented  by  the  prophetic  record,  that  he 
caused  "that  as  many  as  would  not  worship  the  image  of  the 
beast  should  be  killed."  [Rev.  xiii.  15.] 

PSALM  LXXXIV. 
This  is  the  prayer  of  the  Anointed  of  the  Loril,  our  Saviour 
Jesus  Christ,  expressing  the  longing  of  His  Soul  while  on  earth-; 
a  longing  which  was  revealed  in  its  sufl'ering  form  when  He  said, 
"  Foxes  have  holes,  and  birds  of  the  air  have  nests,  but  the  Son 
of  Man  hath  not  where  to  lay  His  head."  All  the  creatures  of 
God  found  a  resting-place  in  the  loving  care  and  Providence  of 
their  Maker,  but  the  Sou  of  Man  looked  on  afar  at  the  Presence 
of  His  Father  as  One  who  had  taken  upon  Himself  the  form  of 
sinful  man,  of  man  cast  out  of  the  Paradise  of  God.  "  Tho 
Man,"  therefore,  whose  blessedness  is  proclaimed  in  the  fifth 
verse  is  the  same  Man  Who  is  set  before  us  in  tho  very  first 
words  of  the  book  of  Psalms ;  and  the  blessedness  here  spoken  o( 
3  K  2 


1  ■',('> 


THE  PSALMS. 


,;lKO  xxui.  4j 


rr.  Acts  xix  35 
i!i  the  Greek. 


Isa.  K.  I 
Uev.  xxi.  23 


The  XVI.  l);iy.       7  Tliey   will   go  from    slrengtli  to 
^"rJaJer.    '    strength  «  and  unto  the  God  of  gods 
■„'",''■  v'''8"*         appeareth  every  one  of  them  in  Sion. 
iicv.xxii.4.  g  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. 

Ill  had  rather  be  a  door-keeper  in 
the  house  of  my  God  t  than  to  dwell 
in  the  tents  of  ungodliness. 
9.  12  For  the  Lord  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  0  Lord  God  of  hosts  t  blessed  is 
the  man  that  putteth  his  trust  in  thee. 


THE  LXXXV  PSALM. 
Benedixisti,  Bomine. 

LORD,  thou  art  become  gracious 
unto  thy  land  t  thou  hast  turned 
away  the  captivity  of  Jacob. 

2  Thou  hast  forgiven  the  offence  of 
thy  people  «  and  covered  all  their  sins. 

3  Tliou  hast  taken  away  all  thy 
displeasure  «  and  turned  thy  self  from 
thv  wrathful  indignation. 


Christmas  D:iy 
Mattins. 


Isn   liv.  7. 
11-1.   ix.  12. 


Etenim  bcnedictionem    dabit  legis-  flniiit  ,,ii  (^y^n 
lator ;  ibunt  de  virtute  in  virtutem  :     '«"< 
videbitur  Deus  deorum  in  Sion. 

Domino,  Deus  virtutum,  exaudi  ora-  prec^m  meam 
tionem  meam  :  auribus  percipe  Deus 
Jacob. 

Protector  noster  aspice,  Deus :  et 
respicc  in  faciem  Christi  tui : 

Quia  melior  est  dies  una  in  atriis 
tuis :  super  millia. 

Elegi  abjectus  esse  in  domo  Dei 
mei :  magis  quam  habitare  in  taberna- 
culis  peceatorum. 

Quia  misericordiam  et  veritatem 
diligit  Deus  :  gratiam  et  gloriam  dabit 
Dominus. 

Non  privabit  bonis  eos  qui  ambu-  />■ 
lant  in  innocentia  :  Domine  virtutum, 
beatus  homo  qui  sperat  in  te. 


1-I!'    If  II  . 

14. untu 


B 


PSALMUS  LXXXIV. 
ENEDIXISTI,    Domine,   terram  Friday  Ma;tins. 
tuam  :     avertisti    captivitatem  Dc.di.-.  cuurc:., 

^  2nd  Noct. 

Jacob. 

Remisisti  iniquitatem  plebis  tuae  : 
operuisti  omnia  peccata  eorum. 

INIitigasti  omnem  iram  tuam  :  aver- 
tisti ab  ira  indisjnatiouis  tute. 


is  that  arising;  from  His  entire  suhmission  of  His  heart  to  the 
ways  of  the  Divine  Providence  and  purpose  respecting  the  re- 
demption of  mankind.  By  sucli  suhmission  His  "  strength  "  was 
elevated  above  the  strength  of  even  tlie  holiest  humanity,  and 
became  a  superhuman.  Divine  strength,  a  strength  in  God, 
"  mighty  to  save."  Thus  endowed  with  the  power  of  the  Incar- 
nation, our  Lord  passed  through  the  "  vale  of  misery,"  making 
His  humiliation  a  fountain  or  well  of  life,  as  if  the  tears  which 
He  shed  had  become  inexhaustible  "  pools "  of  living  water 
springing  up  into  everlasting  life.  Such  is  the  strength  of  our 
Lord's  Incarnation  on  earth;  but  "tiiCy  '  will  go  from  strength 
to  strength,  and  unto  the  God  of  gods  appeareth  every  one  of 
them  in  Sion."  Jesus  Triumphant  is  even  more  "  mighty  to 
save  "  than  Jesus  Suft'ering ;  the  Intercessor  offering  His  Sacri- 
fice before  the  Throne  is  even  more  the  "  Strength  of  Israel " 
than  the  Saviour  offering  that  Sacrifice  upon  the  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  the  vacant 
Cross,  as  in  the  empty  tomb,  the  Sign  of  the  Son  of  Man's  con- 
tinual Sacrifice  of  Intercession ;  a  passing  from  the  strength  of 
earth  to  the  strength  of  Heaven.  By  such  an  Ascension  did  the 
Son  of  Man  find  tlie  aspirations  of  His  heart  fulfilled  that  His 
human  heart  and  llesh  should  rejoice  in  the  living  God,  entering 
into  His  courts,  and  dwelling  there  for  an  eternal  "  day." 


1  The  frequent  interchange  of  pronouns  is  here  again  iHuslratcd. 
p.are  notes  at  I'P-  324.  347 


From  such  a  view  of  this  Psalm  it  is  easy  to  see  also  that  it 
reveals  Clirist  praying  for  His  Mystical  Body  that  it  may  be 
glorified  by  its  final  reception  into  the  Divine  Presence.  Hero 
the  Cliurch  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  "  weeping  may 
endure  for  a  night,  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  glory  of  the  Lord,  are  changed  into  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  the  words  of  His  members. 
Nothing  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  rather  the  most  alijcct  place  in  "  the  house  not 
made  with  hands,"  than  the  highest  throne  in  the  mystical 
Babylon !  How  infinite  the  blessings  of  one  day  in  Heaven,  com- 
pared to  all  that  earth  can  furnish  in  threescore  years  and  ten  ! 

PSALM  LXXXV. 

The  Incarnation  of  our  Blessed  Lord  was  the  true  turning 
away  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  God,  and  saying.  Glory 
to  God  in  the  highest,  and  on  earth  peace,  goodwill  towards 
men."     To  Him  Wlio  is  the  Prince  of  IVacc,  Who  said  of  Uiiu- 


THE  PSALMS. 


437 


Till'  V\'I.  Da)'. 
keening 

Praiier. 
Zcch.  i.  3. 


llcT.  vi.  10. 
£zek.  xxxviii. 
1—14. 


Isa.  ix.  fi. 
Lulit:  ii.  14. 


T.uke  X.  9. 
Uev.  xxi.  3 — 11. 
,lohn  i.  H.  17. 


Hoin.  i.  .*), 


JcTiii  i.  14. 

xiv.  n. 
Rev.  xix.  II. 


Isa,  xxvi.  1.*^, 


Tuin  lis  I'utnj  O  God  our  Saviour  t 
and  let  thine  anger  cease  from  us. 

5  Wilt  tliou  be  di.spleased  at  us  for 
over  «  and  wilt  tliou  stretcli  out  thy 
wrath  from  one  generation  to  another? 

6  Wilt  thou  not  turn  again,  and 
quicken  us  t  that  thy  jieople  may  re- 
joice in  thee  ? 

7  Shew  us  thy  mercy,  0  Lord  «  and 
grant  us  thy  salvation. 

8  I  will  hearken  what  the  Lord  God 
will  say  concerning  me  «  for  he  shall 
speak  peace  unto  his  people,  and  to  his 
saints,  that  they  turn  not  again. 

9  For  his  salvation  is  nigh  them 
that  fear  him  »  that  glory  may  dwell 
in  our  land. 

10  ISIercy  and  truth  are  met  toge- 
ther I  righteousness  and  peace  have 
kissed  each  other. 

11  Truth  shall  flourish  out  of  the 
earth  x  and  righteousness  hath  looked 
down  from  heaven. 

13  Yea,  the  Lord  shall  shew  loving- 
kindness  X  and  our  land  shall  give  her 
increase. 

13  Righteousness  shall  go  before 
him  X  and  he  shall  direct  his  going  in 
the  way. 


TlioXVII.D.ny. 

Horning 

Praifcr. 
2  Cor.  v'iii.  0. 

Rev.  XV.  3.  4. 
[1  Cor.  i.  2. 
Lev.  xi.  44,  45. 
1  Pet.  i.  I5.J 


B' 


THE  LXXXVI  PSALM. 

Inclina,  Domlne. 

OW  down  thine  eai-,  O  Lord,  and 
hear  me  «  for  I  am  poor  and  in 
miseiy. 

2  Preserve  thou  my  soul,  for  I  am 
holy  X  my  God,  save  thy  servant  that 
putteth  his  trust  in  thee. 

3  Be  merciful  unto  me,  O  Lord  t 
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. 


Converte  nos,  Deus  salutaris  noster  : 
ct  averte  iram  tuam  a  nobis. 

Nunquid  in  ceternum  irasceris  nobis?  t^'  """  in  ^'^r- 
aut  extendes  iram  tuam  a  "■eneratione  "'?'"•  <■'" —  " 

*-*  prntjpnic  in  jtro- 

ui  generationem.  s™'"' 

Deus,  tu  conversus  vivificabis  nos :  '^"'•'"■■i  '^'" 
et  plebp  t.ua  Itetabitur  in  te. 

Ostende  nobis,  Domine,  misericor- 
diam  tuam  :  et  salutare  tuum  da  nobis. 

Audiam  quid  loquatur  in  me,  Domi- 
iius  Deus :  quoniam  loquetur  pacem  in 
plebem  suam : 

Et  super  sanetos  sues :  et  in  cos  qui 
convertuntur  ad  cor.  ■' '  ■'""'^ 

Veruntamen  prope  timentes  eum 
salutare  ipsius  :  ut  inhabitet  gloria  in 
terra  nostra. 

jNIisericordia  et  Veritas  obviaverunt 
sibi :  justitia  et  pax  osculatse  sunt.         com;  u.---=  ttiut « 

Veritas  de  terra  orta  est :  et  justitia 
de  coelo  prospexit. 

Etenim  Dominus  dabit  bcnignlta- 
tem  :  et  terra  nostra  dabit  fructum 
suum. 

Justitia  ante  eum  ambulabit :  et 
ponet  in  via  gressus  suos. 


PSALMUS  LXXXV. 

INCLINA,  Domine,  aurem  tuam.et  FiUiayMuttiiu. 
,.  .  .  '  Epiphany, 

exaudi    me :    quoniam    luons    et     -'"'  t*'"^^'- 

■^  ■'■  Nil  I  e  of  Jeaiis, 

pauper  sum  ego.  ^f'  n»c'- 

Custodi  animam  meam,  quoniam 
sanctus  sum  :  salvum  fac  servum 
tuum,  Deus  mens,  sperantem  in  te. 

Miserere  mei,  Domine,  quoniam  ad 
te  clamavi  tota  die ;  Iretifica  animam 
servi  tui  t  quoniam  ad  te,  Domine,  ani- 
mam meam  levavi. 


eelf,  "  1  am  the  Way,  the  Truth,  and  the  Life,"  and  Whose  per- 
fect Righteousness  fits  Him  to  he  the  Judge  of  all  men,  to  Him 
and  to  His  work  alone  such  words  as  those  of  the  ninth  and  fol- 
lowing verses  helong :  and  in  His  constant  declarations,  "  The 
Kingdom  of  Heaven  is  at  hand,"  "  The  Kingdom  of  God  is 
come  nigh  unto  you,"  "  The  Kingdom  of  God  is  within  you,"  the 
Psalmist's  prophecy  is  fulfilled,  "  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  Coming  of  our  Lord,  and 
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.  W^lien  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  and  make  war"  that 
"glory  may  dwell  in  our  land"  by  the  subjugation  of  all  evil. 

PSALM  LXXXVI. 

The  central  idea  of  this  Psalm  is  to  be  found  in  the  central 
verse,  the  ninth,  which  doubtless  gives  the  key  to  its  use  as  an 
Epiphany  Psalm  in  the  ancient  system  of  the  Church.  It  is  en- 
titled "  a  Prayer  of  David,"  and  is  to  be  taken  as  the  supplication 
of  Him  Whom  Uavid  prefigured.     In  "  the  time  of  His  trouble  '' 


438 


THE  PSALMS. 


nieXVII.Day 
Siloming 
J'yai/er. 


Jolin  :ii.  33.  41. 
xii.  27,  2S. 


Heb.  i.  t-U. 
1  Cor.  Tiii.  5,  G. 


Phil.  ii.  10. 
liev.  V.  9—14. 

iv.  11.  vli.  y. 

XV.  3,4. 


Ps.  xvi.  10. 
Acts  ii.  31. 
[  .Matt.  xvi.  I S. 
Jonah  ii.  2. 

Col.  i.  13.] 


Exod.  xxxiv.  G. 


Liikei.  4s. 

Isa  lii;.  11. 
Rev.  i.  7. 
Malt.  xxiv.  30. 


5  For  thou,  Lord,  art  good  and 
gracious  »  and  of  great  mercy  unto  all 
tliem  that  call  upon  thee. 

6  Give  ear.  Lord,  unto  my  prayer  t 
and  ponder  the  voice  of  my  humble 
desires. 

7  In  the  time  of  my  trouble  I  will 
call  upon  thee  i  for  thou  hearest  me. 

S  Among  the  gods  there  is  none 
like  unto  thee,  O  Lord  t  there  is  not 
cue  that  can  do  as  thoii  doest. 

9  All  nations  whom  thou  hast  made 
shall  come  and  worship  thee,  O  Lord  i 
and  shall  glorify  thy  Name. 

10  For  thou  art  great,  and  doest 
wondrous  things  »  thou  art  God  alone. 

11  Teach  me  thy  way,  O  Lord,  and 
I  will  walk  in  thy  truth  t  O  knit  my 
heart  unto  thee,  that  I  may  fear  thy 
Name. 

12  I  will  thank  thee,  O  Lord  my 
God,  with  all  my  heart  »  and  will 
praise  thy  Name  for  evermore. 

13  For  great  is  thy  mercy  toward 
me  »  and  thou  hast  delivered  my  soul 
from  the  nethermost  hell. 

14  O  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  compassion  and  mercy  t  long-suffer- 
ing, plenteous  in  goodness  and  truth. 

16  O  turn  thee  then  unto  me,  and 
have  mercy  upon  me  »  give  thy 
strength  unto  thy  servant,  and  helj) 
the  son  of  tliine  handmaid. 

17  Shew  some  token  upon  me  for 
good,  that  they  who  hate  me  maj'  see 
it,  and  be  ashamed  »  because  thou. 
Lord,  hast  holpen  me  and  comforted  me. 


Quoniam  tu,  Domine,  suavis,  et 
mitis ;  et  multse  misericordise  omnibus  ei  caphsm  u 

misericordia 

invocantibus  te. 

Auribus  percipe,  Domine,  orationem 
meam  :  intcnde  voci  deprecationis 
mesB. 

In  die  tribulationis  meoe  clamavi  ad 
te  :  quia  exaudisti  me. 

Non  est  similis  tui  in  diis,  Domine  : 
et  non  est  secundum  opera  tua. 

Omnes  gentes  quascunque  focisti, 
venient  et  adorabunt  coram  te,  Domine : 
et  glorificabuut  Nomen  tuum,  homrificahum 

Quoniam  magnus  es  tu,  et  faciens 
mirabilia  :  tu  es  Deus  solus. 

Dedue  me,  Domine,  in  via  tua,  et  in-  ambu.^iiK 
grediar  in  veritate  tua :    la>tetur   cor 
meum  ut  timeat  Nomen  tuum. 


Confitebor  tibi,  Domine,  Deus  mens, 
in  toto  corde  meo  :  et  glorificabo  No-  honmfcabo 
men  tuum  in  Eeternum. 

Quia   misericordia   tua   masna   est 
super  me :  et  eruisti  animam  meam  ex  eripuuu 
infemo  inferiori. 

Deus,  iniqui  insurrexerunt  super  me, 
et  synagoga  potentium  quaesierunt 
animam  meam :  et  non  proposuerunt 
te  in  consnectu  suo. 

Et  tu,  Domine  Deus,  miserator  et  "!<■■!' nii>erator 
misericors  :  patiens,  et  multoe  miseri-  '"""i""  fuue,  t- 

CUIS 

cordise,  et  verax, 

Respiee  in  me  et  miserere  mci ;  da 
imperium  tuum  puero  tuo :  et  salvum  pousiaum  pucro 
fac  filium  ancilla;  tuiE. 

Fac    mecum    signum    in   bono,   ut  "«-c"»i  Domi'^e 
videant  qui  oderunt  me,  et  confundan- 
tur :    quoniam   tu,  Domine,  adjuvisti 
me,  et  consolatus  es  me. 


even  wlicu  "  He  groaned  in  tlie  spirit "  agjiin  and  again.  He  was 
able  to  say, "  Fatlicr,  I  thank  Thee  that  Thou  hast  heard  Me."  8o 
also  when  He  said,  "  Now  is  My  soul  troubled,  and  what  shall  I 
say  ?  I'ather,  save  Me  from  this  hour  ?  But  for  this  cause 
came  I  uuto  this  hour :  Father,  glorify  Thy  Name.  Then  came 
there  n  voice  from  heaven,  saying,  I  have  both  glorified  it,  and 
will  glorify  it  again."  Thus  the  perfect  obedience  of  the  Sou  of 
il;.n  when  He  was  "poor  and  in  misery"  brought  for  His 
Human  Nature  the  higlicst  Epiphanies  of  Divine  glory;  and 
eventually  brought  aU  nations  to  eome  and  worship  Him,  and 
glorify  His  Name.  "And  they  sing  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 
we  Thy  ways.  Thou  Kinu  of  .saints.     Who  shall   not  fear  Thee, 


O  Lord,  and  glorify  Thy  Name?  For  Thou  only  art  holy;  for 
all  nations  shall  come  and  worship  before  Thee;  for  Thy  judg- 
ments 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  Christi.",n  use.  The  Sun  of 
God  became  "poor"  that  He  might  make  many  rich.  He  was 
despised  and  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  sen,-aut  "  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  m.ght  lead  forth  His  people  "  from  the  nethermost 


THE  PSALMS, 


439 


ThcXVU.Duy 
Morning 

Prayer. 
Heb.  xi.  10. 

xii.  22. 
Isa.  ii.  2. 
Eph.  ii.  20. 
Rev.  xxi.  10.  12. 
Matl.  xvi.  IS- 

V.  14, 
Isa.  Ix.  14. 

xix.  18. 
Hi-b.  viu    10. 
F.ph.  iii.  ly. 

IS.T     1X.  (,    1.   11. 

I.e.  the  Moois. 


Gal.  iv.  19. 
Uev.  xii.  5. 


Ezek.  ix.  2.  4. 
Ua.  ix.  G. 


John  iv.  10. 

Kev.  vii  15. 

xxii.  1. 


THE  LXXXVII  PSALiM. 

Fuiidamenta  ejus. 

HER  foundations  are  upon  the 
holy  hills  t  the  Lord  loveth  the 
g-ates  of  Sion  more  than  all  the  dwell- 
ings of  Jacob. 

2  Very  excellent  things  are  spoken 
of  thee  «  thou  city  of  God. 

3  I  will  think  upon  Rahab  and 
Babylon  »  with  them  that  know  me. 

4  Behold  ye  the  Philistines  also  » 
and  they  of  Tyre^  with  the  Morians ; 
loj  there  was  he  born. 

5  And  of  Sion  it  shall  be  reported 
that  he  was  born  in  her  i  and  the  most 
High  shall  stablish  her. 

6  The  Lord  shall  rehearse  it  when 
he  writeth  up  the  people  «  that  he  was 
born  there. 

7  The  singers  also  and  trumpeters 
shall  he  rehearse  t  All  my  fresh  springs 
shall  be  in  thee. 


o 


THE  LXXXVIII  PSALM. 

Domine  Dexis. 
LORD  God  of  my  salvation,  I 
have  cried  day  and  night  before 


Good  Friday 
Evensong. 
Passion  Psalm. 
[A  daily  Moniinn  t-..  i  •     <         ^ 

Psilm  in  the  tlicc  «  O  let  my  prayer  enter  into  thy 
presence,  incline   thine   ear  unto    my 


Eastern  Ch.J 


PSALMUS  LXXXVI. 


FUNDAIMENTA  ejus  in  montibus  Friday  Matting. 
Sanctis  :  diligit  Dommus  portas     ch.,  b.  v  m., 
Sion  super  omnia  tabernacula  Jacob.         2nd  Noct. 

Gloriosa  dicta  sunt  de  te :  civitas 
Dei. 

Memor  ero  Rahab  et  Babylonis  : 
scientium  me. 

Eece  alienigense,  et  Tyrus,  ct  popu- 
lus  J^thiopum  :  hi  fuerunt  illic. 

Nunquid  Sion  dicet.  Homo,  et  homo  M^tn-  s,o„ . . . 
natus  est  in  ea :  et  ipse  fundavit  cam 
Altissimus  ? 

Dominus  uarrabit  in  scripturis  popu- 
lorum  :  et  principum  horum  qui  fue- 
runt in  ea. 

Sicut  laetantium  omnium  :  habitatio  omnium  hok,  om 
est  in  te. 


PSALMUS  LXXXVII. 


D 


O^NIINE   Deus  salutis  mese  :  in  Fridav  Maiii.... 

GunU  tridiiy, 

Easter  Eve, 

SrJ  Noct. 


die  clamavi  et  nocte  coram  te. 
Intret  in  conspectu  tuo  oratio  mea  : 
inclina  aurem  tuam  ad  ]irecein  meam  :  meam  d. 


calling 


Hull."  XIu  thus  wi'iil  through  all  the  trav.til  of  His  soul  that  He 
might  see  "  some  token  for  good/*  and  be  "  satisfied  "  with  the 
mighty  results  of  His  sufl'eriugs  j  that  the  great  work  of  mau's 
redemption  might  bo  accomplished ;  aud  tbat  hereafter  the 
*'  token  for  good "  may  be  showed  before  all  men  in  the  sign  of 
the  Son  of  Man  which  shall  appear  as  a  cross  of  suffering  trans- 
formed into  a  banner  of  triumpb;  at  whose  appearing  "they 
whicb  pierced  Him  "  sball  look  on  His  transfigured  wounds,  and 
acknowledge  Ilim  for  their  Judge. 

With  careful  and  reverent  reserve  this  Psalm  may  be  used  by 
tlie  members  of  Christ  as  His  voice  speaking  in  them.  The 
bracketed  marginal  references  will  indicate  how  far  Christ's 
own  words  respecting  Himself  may  be  adopted  by  Christians 
respecting  themselves ;  and  a  due  appreciation  of  this  and 
similar  Psalms  in  their  highest  sense  will  be  the  best  preservative 
against  a  presumptuous  application  of  them. 

PSALM  LXXXVII. 

W^latever  application  this  Psalm  may  originally  have  had  to 
the  earthly  Sion  has  been  transfigured  and  glorified  by  the  sub- 
sequent Revelation  of  the  City  of  God  in  the  prophetic  vision  of 
St.  John.  Of  the  new  Jerusalem  it  was  predicted,  "  It  shall 
come  to  pass  in  the  hist  days  that  the  mountain  of  the  Lord's 
house  shall  be  established  in  the  top  of  the  mountains,  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  the 
spirit  to  a  great  and  high  mountain,  and  showed  me  that  great 
city,  the  holy  Jerusalem,  descending  out  of  Heaven  trom  God, 


having  the  glory  of  God  ;  and  her  light  was  like  uuto  a  stone 
most  precious,  even  like  a  jasper  stone,  clear  as  crystal ;  and  had 
a  wall  gi-eat  and  high,  and  had  twelve  gates,  and  at  the  gates 
twelve  angels,  and  names  wTittcn  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."  Tliis  city  had  already  been 
spoken  of  also  by  St.  Paul :  "  But  ye  are  come  to  mount  Sion, 
and  unto  the  city  of  the  liviug  God,  the  heavenly  Jerusalem," 
"  built  upon  the  foundation  of  the  Apostles  and  Prophets,  Jesns 
Christ  Himself  being  the  chief  corner-stone;"  and  to  the  same 
our  Lord  referred  when  He  said,  "  Upon  this  Rock  I  will  build 
My  Church ;  and  the  gates  of  hell  shall  not  prevail  against  it." 
Thus  tlie  New  Testament  riugs  out  a  clear  antiphon  to  this 
Psalm,  "  I  saw  the  holy  city,  new  Jerusalem,  coming  down  from 
God,  out  of  Heaven,  prepared  as  a  bride  adorned  for  her  husband  '" 
[Rev.  xxi.  2]— a  city  belonging  to  all  the  peoples  of  the  world, 
and  in  which  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  words  of  this  Psalm  ;  and  as  the  holy  Name 
Jesus,  though  often  borne  by  men  before  it  was  adopted  by  the 


1  It  is  pointed  out  by  a  modern  commentator  on  the  Psalms  tli  t  the  use 
of  the -words  "spoken  of"  in  verse  2,  is  identical  with  tliat  in  Canticles 
viii.  8,  and  has  reference  to  betrothal.  "  With  glorious  promises  He  clainieth 
thee  as  His  bride,"  [Thrupp  on  Psalms,  ii.  90.] 


44.0 

TheXVII.Day. 
Morning 
Praj/er. 

Is3.  liii.  12. 
Acts  i.  2li. 


Hos.  ^iii.  14. 


THE  PSALMS. 


11, 


12. 

Isa.  XXV.  II. 
I.  e.  all  the  day 


Job  X.  21,  22. 
Eccl.  viii.  10. 
ix.  5. 


2  For  my  soul  is  full  of  trouble  t 
and  my  life  drawetli  nig-h  unto  hell. 

3  I  am  counted  as  one  of  them  that 
go  down  into  the  pit  t  and  I  have 
been  even  as  a  man  that  hath  no 
strength. 

4  Free  among  the  dead,  like  unto 
them  that  are  wounded,  and  lie  in  the 
grave  «  who  are  out  of  remembrance, 
and  are  cut  away  from  thy  hand. 

5  Thou  hast  laid  me  in  the  lowest 
pit  »  in  a  place  of  darkness  and  in  the 
deep. 

6  Thine  indignation  lieth  hard  upon 
me  «  and  thou  hast  vexed  me  with  all 
thy  storms. 

7  Thou  hast  put  away  mine  ac- 
(luaintance  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  t 
Lord,  I  have  called  daily  upon  thee,  I 
have  stretched  forth  my  hands  unto 
thee. 

10  Dost  thou  shew  wonders  among 
the  dead  t  or  shall  the  dead  rise  up 
again,  and  praise  thee  ? 

11  Shall  thy  lovingkindness  be 
shewed  in  the  grave  «  or  thy  faithful- 
ness in  destruction  ? 

12  Shall  thy  wondrous  works  be 
known  in  the  dark  t  and  thy  righte- 
ousness in  the  land  where  all  things 
are  forgotten  ? 

13  Unto  thee  have  I  cried,  O  Lord  t 
and  early  shall  my  prayer  come  before 
thee. 


Quia  repleta  est  malis  anima  mea : 
et  vita  mea  inferno  appropinquavit.        mipropiant 

.iEstimatus  sum  cum  descendeutibus 
in  lacum  :  factus  sum  sicut  homo  sine 
adjutorio,  inter  mortuos  liber. 


Sicut  vidnerati,  dormientes  in  sepul-  'i»""-  r<-"rcii  *« 
chris,  quorum  non  es  memor  amplius  :     meminisu  « 

^    ^  ^  tpndein  ipsi  .  . 

et  ipsi  de  manu  tua  repulsi  sunt.  rx,mhi 

Posuerunt  mc  in  lacu  inferior! :  in 
tcncbrosis  et  in  umbra  mortis. 

Super  me  confirmatus  est  furor  tuus:  'f" '"« «« """les 

^  ...  t'/o  tones 

et  omnes  fluctus  tuos  induxisti  super 
me. 

Longe  feeisti  notos  meos  a  me  :  po- 
suerunt me  abominationem  sibi. 

Traditus  sum  et  non  cgrediebar : 
oculi  mei  languerunt  pra3  inopia.  v^jirownsmif^ta 

Clamavi  ad  te,  Domine :  tota  die 
cxpandi  ad  te  manus  meas. 


Nunquid   mortuis  fa'jies   mirabilia : 
aut  medici  suscitabunt,  et  confitebun-  "»"»<•"'''""« 
tur  tibi  ? 

Nunquid  narrabit  aliquis  in  sepul- 
chro  misericordiam  tuam  :  et  veritatem 
tuam  in  perditione  ? 

Nunquid  cognoscentur  in  tenebris 
mirabilia  tua  :  et  justitia  tua  in  terra 
oblivionis  ? 


Et  ego  ad  te,  Domine,  clamavi 
mane  oratio  mea  prajveniet  te. 


et 


Saviour,  can  never  again  be  reverently  used  by  them,  so  if  tliis 
I'snlm  ever  expressed  the  personal  experience  of  David  or  any 
other  saint,  it  has  yet  now  become  too  sacred  to  be  applied  to 
any  but  Clirist :  in  whose  Name  it  is  sung  by  His  Mystical  Body. 
No  other  Psalm  expresses  so  fuUy  the  profundity  of  the  spiritual 
darkness  which  overwlielmed  the  soul  of  the  suftering  Jesus  on 
the  Cross,  or  expresses  it  so  utterly  without  the  hrealving  in  upon 
it  of  one  hopeful  ray  of  light.  We  are  almost  compelled  to  go 
even  further,  and  to  receive  tlie  Psahn  as  a  Divine  revelation  of  a 
darkness  beyond  the  Cross  which  is  not  rcferfcd  to  in  the  holy 
Gospel ;  for  all  the  expressions  in  the  Psalm  refer  to  death  as 
jiast,  and  to  the  state  after  death  as  that  which  is  present  to  the 
mind  of  the  speaker  '. 

15ut  such  an  interpretation,  in  a  literal  form,  seems  to  bo 
inconsistent  with  our  Lord's  last  wonls,  "  It  is  finished,"  and 
"  Father,  into  Tliy  hands  1  commend  My  spirit."     It  is  safer. 


*  The  one  aiipiircnt  exception,  verse  15.  is  not  really  so  The  *'  point"  is 
fo  placed  as  to  intcrfcie  with  the  true  nicanin{;,  which  is,  "From  my  youth 
up  1  have  been  at  the  point  to  die."  See  the  Vulgate  and  the  Bible  Version. 


tlicrcfore,  to  suppose  that  the  darkness  of  the  state  after  death 
formed  part  of  our  Lord's  sufl'erings  i//  anflcipation,  tliat  the 
actual  descent  into  Hell  was  a  part  of  the  Kesurrection  Victory, 
and  that  the  misery  of  God's  "  wrathful  disple:tsuro "  with 
sinners  after  death  formed  part  of  those  uiiiinowu  sufferings 
wliich  were  veiled  by  tlie  "darkness  over  all  the  earth,"  and 
tlie  evidence  of  wliich  is  condensed  into  the  awful  cry,  "Jly 
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  counted 
as  one  of  them  that  go  down  into  the  pit*'  may  ho  interpreted  in 
the  same  manner  as"  He  was  numbered^  with  the  transgressors  :" 
viz.,  that  He  bore  all  the  shame  of  a  transgressor  though  He  was 
not  actually  one,  and  that,  being  "made  sin  for  us,"  He  suifcred 
the  full  punishment  of  sin — privation  of  the  Divine  Presence 
— thougli  He  did  not  suffer  during  Ilis  vicarious  but  triumpliant 
descent  into  the  kiuLrdom  of  Satan. 


<  So  when  Matthias  was  made  an  Apostle  it  is  said 
with  the  eleven  Apostles  '' 


'  he  was  numbered 


THE  PSALMS. 


441 


ThcXVIl.Dny. 

Morning 

Prayer. 
Matt,  xxvii.  4[). 


[Tlie  :  oii?1it  tn 
III?  placed  alter 
"youth  up. "J 


i.  e  all  tlie  d.^y. 


Blatt.  xxvi.  56. 


livening 
Prayer. 

Chriatltias  D.iy, 
Evensong. 


Isa.  !v.  3. 

2  Sam.  vii.  12.  U. 

Heh.  i.  5. 


Heb.  ii.  U. 
Rev.  xxii.  IG. 
I.ia.  ix.  6,  7. 
Luke  i.  32,  ZX 


Rev.  xix.  5. 

XV.  3. 
Eph.  iii.  10. 


Matt.  xxvi.  G4. 


1  Cot.  viii.  .1. 
Heb.  1.  6. 


Rpv.  iv.  J     II. 

V.  12. 


14  Lord,  why  abhorrest  tliou  my 
soul  »  aud  hidest  tliou  tby  face  from 
me? 

15  I  am  in  misery,  and  like  unto 
him  that  is  at  the  point  to  die  »  even 
from  my  youth  up;  thy  terrors  have  I 
suffered  with  a  troubled  mind. 

16  Thy  wrathful  displeasure  goeth 
over  me  »  and  the  fear  of  thee  hath 
imdone  me. 

17  They  came  round  about  me  daily 
like  water  »  and  compassed  me  toge- 
ther on  every  side. 

18  My  lovers  and  friends  hast  thou 
put  away  from  me  »  and  hid  mine 
acquaintance  out  of  my  sight. 

THE  LXXXIX  PSALM. 

Misericordias  Domini. 

MY  song  shall  be  alway  of  the 
lovingkindness  of  the  Lord  » 
with  my  mouth  will  I  ever  be  shew- 
ing thy  truth  from  one  generation  to 
another. 

2  For  I  have  said,  Mercy  shall  be 
set  up  for  ever  x  thy  truth  shalt  thou 
stablish  in  the  heavens. 

3  I  have  made  a  covenant  with  my 
chosen  j  I  have  sworn  unto  David  my 
servant ; 

4  Thy  seed  will  I  stablish  for  ever  » 
and  set  up  thy  throne  from  one  gene- 
ration to  another. 

5  O  Lord,  the  very  heavens  shall 
praise  thy  wondrous  works  »  and  thy 
truth  in  the  congregation  of  the  saints. 

6  For  who  is  he  among  the  clouds  » 
that  shall  be  compared  unto  the  Lord  ? 

7  And  what  is  he  among  the  gods  % 
that  shall  be  like  unto  the  Lord  ? 

8  God  is  very  greatly  to  be  feared 
in  the  council  of  the  saints  »  and  to  be 
had  in  reverence  of  all  them  that  are 
round  about  him. 

9  O  Lord  God  of  hosts,  who  is  like 
unto  thee  »  thy  truth,  most  mighty 
Lord,  is  on  every  side. 


Ut  quid,  Dominc,  repelHs  orationem 
meam  :  avertis  faciem  tuam  a  me  ? 

Pauper  sum  ego  et  in  laboribus  a  Eyeusmm 
juventute  mea:  exaltatus  autem,  hu- 
miliatus  sum  et  conturbatus.  eicm/nsui 

In  me  transierunt  irce  tuse  :  et  ter- 
rores  tui  conturbaverunt  me. 

Circundederunt  me  sicut  aqua  tota  circuierunt 
die  :  circundederunt  me  simul. 

Elongasti  a  me  amicum  et  proxi- 
mum  :  et  uotos  meos  a  miseria. 


PSALMUS  LXXXVIir. 


MISERICORDIAS    Domini :    in  FrWay  Mattin,. 
.  ,  Christmas, 

seternum  cantaoo.  3rd  Noct. 

In    generatione   et    generationem  :  et  progeuie pr-^ 
annuntiabo    veritatem    tuam    in    ore 
meo. 

Quoniam  dixisti,  in  a;ternum  mise- 
ricordia  sedificabitur  in  ccelis :  prsepa- 
rabitur  Veritas  tua  in  eis. 

Disposui  testamentum  electls  meis : 
jirravi  David  servo  meo.  Usque  in 
aternum  prreparabo  semen  tuum. 

Et  sedifieaboin  generatione  et  gene-  insaa/iumiacuu 
rationem  :  sedem  tuam. 

Confitebuntur  cocli  mirabiUa  tua, 
Domine :  etenim  veritatem  tuam  in 
ecclesia  sanctorum. 

Quoniam  quis  in  nubibus  requabitur 
Domino  :    similis   erit    Deo    in    fdiis  aui  quin  simiiis 
Dei? 

Deus   qui    glorificatur    in    consilio 
.sanctorum  :  magnus  et  tembilis  super  ct  mciue„dv, 
omnes  qui  in  circuitu  ejus  sunt. 

Domine,  Deus  virtutum,  quis  similis 
tibi  ?  potens  es,  Domine,  et  Veritas  tua 
in  circuitu  tuo. 


Beyond  this  general  indication  of  the  manner  in  wliicli  tliis 
Psalm  applies  to  Christ's  Pitssiou  it  may  be  undesinihle  to  go,  fin- 
when  once  the  pervading  sense  of  it  has  been  perceived,  the 
details  are  so  plain  that  they  are  scarcely  in  need  of  fnrther 
explanation,  and  may  be  more  reverently  left  witliont  it. 

PSALM  LXXXIX. 
This  song  of  the  Lord's  loving-kindness  celebrates  the  Nativity 


of  our  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  born,  unto 
us  a  Son  is  given,  and  the  government  shall  be  upon  His  shotilder; 
and  His  Name  shall  be  called  Wonderful,  Counsellor,  The  mighty 
God,  The  everlasting  Father,  The  Prince  of  Peace.  Of  the  in- 
crease of  His  government  and  peace  there  shall  be  no  end,  upon 
the  throne  of  David,  and  upon  his  kingdom,  to  order  it,  and  to 

3  L 


442 

TbcXVII.Dny 
Ereninr) 

Prai/er. 
Mark  iv.  39. 

Sev.  xi.  8. 


THE  PSALMS. 


Mall.  xiii.  IG. 


Luke  i  CS,  CO. 


1  Sam.  xiii.  M. 
xvi.  1.  7.  12. 
Malt.  xii.  IS. 


Jell  xiii.  22. 
Ezek.  xxxiv.  24. 
Uos.  iii.  5. 

Jolin  iii.  34, 


John  xiv.  30. 


Jolin  xviii.  6. 

I'liil.  ii.  S. 

Kev.  xix.  11  — Ifi, 


10  Thou  rulest  the  raging  of  the 
sea  «  tliou  stillest  the  waves  thereof 
when  they  arise. 

11  Thou  hast  subdued  EgjT)t,  and 
destroyed  it  »  thou  hast  scattered  thine 
enemies  abroad  with  thy  mighty  arm. 

12  The  heavens  are  thine,  the  earth 
also  is  thine  t  thou  hast  laid  the  foun- 
dation of  the  round  world,  and  alHhat 
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  habitation  of  thy  seat  »  mercy  and 
truth  shall  go  before  thy  face. 

16  Blessed  is  the  people,  O  Lord, 
that  can  rejoice  in  thee  t  they  shall 
walk  in  the  light  of  thy  countenance. 

17  Their  delight  shall  be  daily  in 
thy  Name  »  and  in  thy  righteousness 
shall  they  mate  their  boast. 

18  For  thou  art  the  glory  of  their 
strength  x  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. 

2U  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  t 
with  my  holy  oil  have  I  anointed  him. 

22  ]My  hand  shall  hold  him  fast  t 
and  my  arm  shall  strengthen  him. 

23  The  enemy  shall  not  be  able  to 
do  him  violence  i  the  son  of  wicked- 
ness shall  not  hm't  him. 

21'  I  will  smite  down  his  foes  before 
his  face  j  and  plague  them  that  hate 
him. 


Tu  dominaris  potestati  maris:  mo- 
tum  autem  fluctuum  ejus  tu  mitigas. 

Tu    humiHasti,    sicut    vulneratum, 
superbum  :  in  brachio  virtutis  ture  dis-  •"  "'■ifie  braM\ 
persisti  inimicos  tuos. 

Tui  sunt  cceli,  et  tua  est  terra :  or- 
bem  terrse  et  plenitudinem  ejus  tu  fun- 
dasti ;  aquilonem  et  mare  tu  ereasti. 


Tluibor  et  Hermon  in  Nomine  tuo 
exsultabunt :  tuum  braehium  cum  po- 
tentia. 

Firmetur  manus  tua,  et  exaltetur 
dextera  tua  :  justitia  et  judicium  prse- 
paratio  sedis  tuse. 

]\Iisericordia    et   Veritas    precedent  pr<ei6u»/ (mfe 
facicm  tuam  :  beatus  populus,  qui  scit 
juljilationem. 

Domine,  in  lumine  vultus  tui  ambu- 
labunt,  et  in  Nomine  tuo  exsidtabunt 
tota  die :  et  in  justitia  tua  exaltabuutur. 

Quoniam  gloria  virtutis  eorum  tu 
es :  et  in  bcneplacito  tuo  exaltabitur 
comu  nostrum. 

Quia  Domini  est  assumptio  nostra  : 
et  saneti  Israel  Regis  nostri. 

Tunc  locutus  es  in  visione  Sanctis  in  iwfc/ri/.'iii 
tuis  :  et   dixisti,   Posui  adjutorium  in 
potente,  et  exaltavi  electum  de  plebe 


luveni  David  servum  meum  :  oleo 
sancto  meo  unxi  eum. 

Manus  enim  mea  auxiliabitur  ei :  et 
braehium  meum  confortabit  eum. 

Nihil  proficiet  inimicus  in  eo :  et 
filius  iniquitatis  non  apponet  nocere  ei.  non  ,wcehte\ 

Et  concidam  a  facie  ipsius  inimicos 
ejus :  et  odientes  eum  in  fugam  con- 
vertam. 


I 
i 


csUblish  it  with  judgnicut  aud  witli  justice,  from  heuceforth, 
even  for  ever."  "  I  w  ill  make  an  everlasting  covenant  with  you. 
even  the  Buro  mercies  of  David."  "  He  shall  he  great,  and  shall 
he  called  the  Son  of  the  Highest,  and  the  Lord  God  shall  give 
unto  Him  the  throne  of  His  father  David:  and  He  shaU  reign 
over  the  house  of  Jacoh  for  ever :  and  of  His  Kingdom  there  shall 
he  no  end." 

Thus  tlie  Psalm  [.raises  God,  first  for  the  fulfilment  of  His  pro- 
mise in  raising  up  a  Messiah  from  the  seed  of  David  ;  and  secondly, 
for  estaWishiug  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  Himself,  Who.so 
woudrous  works,  in  His  Incarnation,  Resurrection,  and  Ascension, 
the  very  heavens  praised  by  the  mouth  of  holy  Angels.  In  this 
sense  we  see  how  fully  the  Divine  glory  of  "the  Man  Christ 
Jesus "  is  illustrated  liy  the  voice  of  prophecy.  When  St.  Paul 
WTitea,  ■'  liut  to  which  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  be  compared  unto  the  Lord  ?  Ami  what  is  He 
among  the  gods  that  shall  be  like  unto  the  liOrd?"  So  also, 
when   the  Evangelical   record   tells   us   that  Jesus  "arose   and 


THE  PSALMS. 


443 


TlieXVII.Dny. 

Mvening 
JPyaijer. 


Is.i.  xlix.  fi. 
Zc-ch,  ix.  10. 


2  Sam.  vii.  H. 
Luke  i.  32. 


Matt.  iii.  1?. 
Col.  i.  18. 


2  Sam.  vii.  13. 
lita.  ix.  7. 

liii.  lu. 


Isa.  viii.  18. 


2  Sam.  vii.  H. 
Heb.  xii.  0.  10. 


2  Sam.  vii.  15. 


2  ::am.  vii.  16. 


Is3. Iv.  4 
Bev.  i.  5. 


Ps.  xlv.  7. 
Matt,  xxvii.  4t] 


25  My  tnitli  also  and  my  mercy 
shall  be  with  him  j  and  in  my  Name 
shall  his  horn  be  exalted. 

26  I  will  set  his  dominion  also  in 
the  sea  »  and  his  right  hand  in  the 
floods. 

27  He  shall  call  me,  Thou  art  my 
Father  t  my  God,  and  my  strong  sal- 
vation. 

28  And  I  will  make  him  my  first- 
l)orn  %  higher  than  the  kings  of  the 
earth. 

29  My  mercy  will  I  keep  for  him 
for  evermore  »  and  my  covenant  shall 
stand  fast  with  him. 

3U  His  seed  also  will  I  make  to  en- 
dure for  ever  t  and  his  throne  as  the 
days  of  heaven. 

31  But  if  his  children  forsake  my 
law  I  and  walk  not  in  my  judge- 
ments ; 

32  If  they  break  my  statutes,  and 
keep  not  my  commandments  «  I  will 
visit  their  offences  with  the  rod,  and 
their  sin  with  scourges. 

33  Nevertheless,  my  lovingkindness 
will  I  not  utterly  take  from  him  »  nor 
suffer  my  truth  to  fail. 

34  My  covenant  will  I  not  break, 
nor  alter  the  thing  that  is  gone  out  of 
my  lips  »  I  have  sworn  once  by  my 
holiness,  that  I  will  not  fail  David. 


35  His  seed  shall  endure  for  ever  t 
and  his  seat  is  like  as  the  sun  before  me. 

36  He  shall  stand  fast  for  evermore 
as  the  moon  »  and  as  the  faithful  wit- 
ness in  heaven. 

37  But  thou  hast  abhorred  and  for- 
saken thine  Anointed  x  and  art  dis- 
pleased at  him. 

Cf.  Ps.cxxxii.  19.  38  Thou  hast  broken  the  covenant 
of  thy  servant  »  and  cast  his  crown  to 
the  ffround. 


Et  Veritas  mea  et  misericordia  mea 
cum  ijjso  :  et  in  Nomine  meo  exaltabi- 
tur  cornu  ejus. 

Et  ponam  in  mari  mauum  ejus  :  et 
in  fluminibus  dexteram  ejus. 

Ipse  invocavit  me.   Pater  mens  es  '"vncabu 
tu :    Deus  mens,  et  susceptor   salutis 
meffi. 

Et  ego  primogenitum  ponam  ilium  : 
excelsum  prre  regibus  terras. 

In  teternum  servabo  iUi  misericor- 
diam  meam  :  et  testamentum  meum 
fidele  ipsi. 

Et  ponam  in  sreculum  sfeculi  semen 
ejus  :  et  thronum  ejus  sicut  dies  coeli.    udem  ejua 

Si  autem  dereliquerint  filii  ejus 
legem  meam  :  et  in  judiciis  meis  non 
ambulaverint. 

Si  justitias  meas  profanaverint :  et  juni/icathMi 
mandata  mea  non  custodierint. 

Visitabo  in  virga  iniquitates  eorum: 
et  in  verberibus  peccata  eorum. 

Misericordiam  autem  meam  non  dis- 
pergam  ab  eo :  neque  nocebo  in  veri- 
tate  mea. 

Neque  profanabo  testamentum 
meum  :  et  qua)  procedunt  de  labiis 
meis  non  fiiciam  irrita. 

Semel  juravi  in  sancto  meo,  si  David 
mentiar  :  semen  ejus  in  feternum 
manebit. 

Et  thronus   ejus   sicut  sol   in  con-  it.icj  ejus 
spectu  meo  :  et  sicut  luna  perfecta  in 
aeternum,  et  testis  in  coelo  fidelis. 

Tu  vero  repulisti  et  despexisti :  dis-  ei  iprevhn 
tulisti  Christum  tuum. 

Evertisti    testamentum   servi    tui :  AverUsn 
profanasti  in  terra  sanctuarium  ejus.      lancutattm  ejus 


rebuked  the  wind,  and  said  unto  the  sea.  Peace,  be  still;  and 
the  wind  ceased,  and  there'  was  a  great  calm :"  the  words  are 
as  distinct  an  historical  comment  on  "Thou  rulest  the  raging 
of  the  sea.  Thou  stillest  the  waves  thereof  when  they  arise,"  as 
is  the  account  given  in  Exodus  of  the  Passage  of  the  Red  Sea. 
Hence  in  this  Jirst  section  of  the  Ps.alm  there  is  much  of  mystical 
application  to  our  Lord :  and  we  may  intei-pret  the  eighth  verse 
of  the  worship  given  by  all  the  saints  and  angels  to  "  the  Lamb 
as  it  had  been  slain,"  the  eleventh  verse  of  the  subjugation  of 
Antichrist,  the  twelfth  of  that  final  glory  of  Christ,  when  "  all 
thuigs  shall  he  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  establishment  of  the  Mes- 
siah 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  born  of  the  Virgin  Mary,  "  anointed  "  with  the  Hoiy 
Ghost  at  His  Baptism  in  .Jordan,  declared  to  he  the  "  First-born" 
of  God  by  the  Voice  from  Heaven,  "  This  is  My  beloved  Son," 
made  "  higher  than  the  kings  of  the  earth  "  by  His  reign  over  a 
Kingdom  which  embraces  all  kingdoms,  to  Wliom  is  given  a 
3  L  2 


4M 


THE  PSALMS. 


TheXVll.Diiy.      39  Thou   bast   overthrown   all    his 

'^Prayer.         hedges  X  and  broken  down  bis  strong 
isa.».5.    ■  J^olJs_ 

40  All  they  that  go  by  spoil  bim  j 
and  he  is  become  a  reproach  to  his 
neighbours. 

41  Q'bou  hast  set  up  the  right  hand 
of  his  enemies  »  and  made  all  his  ad- 
versaries to  rejoice. 

43  Thou  hast  taken  away  the  edge 
of  his  sword  »  and  givest  him  not  vic- 
tory in  the  battle. 

43  Tliou  hast  put  out  his  glory  « 
and  cast  his  tlu-one  down  to  the 
ground. 

rr.  iios  vii.  9.  44  The  days  of  his  youth  hast  thou 

shortened  «  and  covered  bim  with  dis- 
honour. 

joi.xiii.24.  45  Lord,  how  long  wilt  thou  hide 

thy  selfj  for  ever  i  and  shall  thy  wrath 
burn  like  fire  ? 

46  O  remember  how  short  my  time 
is  %  wherefore  hast  thou  made  all  men 
for  nought  ? 

ic..rxv.:2.  47  What  man  is  he  that  liveth,  and 

shall  not  see  death  i  and  shall  he  de- 
liver his  soul  from  the  hand  of  hell  ? 

isi.  iv.  3.  48  Lord,  where  are  thy  old  loving- 

kindnesses  »  which  thou  swarest  unto 
David  in  thy  truth  ? 

rs.  ixix.  21.  49  Remember,    Lord,    the    rebuke 

Kcv.  lii.  19. 

isa.  liii.  4,  5.        that  thv  scrvauts  have  s  and  how  1  do 

Acts  i.\.  4,  S.  .     •' 

bear  m  my  bosom  the  rebukes  oi  many 
people ; 

50  "\Mierewith  thine  enemies  have 

blasphemed   thee,    and    slandered   the 

footsteps  of  thine  Anointed  »  Praised 

iiev.  xii.  li.        be   the   Lord   for   evermore.      Amen, 

and  Amen. 


Destruxisti  omnes  scpes  ejus :    po-  mmherw,  e]n« 
suisti  firmamentum  ejus  ffirmidinem.      mui/./io««  ijm 

in  JoTtiiidint 

Diripuenint  eum  omnes  transeuntes 
viam :  factus  est  opprobrium  vicinis 
suis. 

Exaltasti    dexteram    deprimentium  immUorum  cjut 
eum  :  laetificasti  omnes  inimicos  ejus. 

Avertisti  adjutoriuin  gladii  ejus  :  et 
non  es  auxiliatus  ei  in  hello. 

Destruxisti  eum  ah  emundatione :  et  rrmsoivisu 
sedem  ejus  in  terram  collisisti. 

Minorasti  dies  temporis  ejus  :  per- 
fudisti  eum  confusione. 

Usquequo,  Domine,  avertis  in  finem :  iras^erh 
exardescet  sicut  ignis  ira  tua  ? 

Memorare    quae    mea    substantia  :  Bomincqure 
nunquid  enim  vane  constituisti  omnes  non  enim . . . 

m,  .  „  (omna) 

los  hominum .'' 

Quis    est  homo    qui   vivet,   et  non 
videbit  mortem  :  eraet  animam  suam  aui  q^h  cmet 
de  mauu  inferi  ? 

Ubi  sunt  misericordisB  tuse  antiquaj, 
Domine  :  sicut  jurasti  David  in  veri- 
tate  tua? 

Memor  esto,  Domine,  opprobrii  ser- 
vorum  tuorum  :  quod  contiuui  in  sinu 
meo  multarum  gentium. 

Quod  expi-obraverunt  inimici  tui, 
Domine :  quod  esprobraverunt  com- 
mutationem  Christi  tui. 

Benedictus  Dominus  in  aeternum : 
Fiat,  Fiat. 


"seed"  tliat  "sliall  endure  for  ever,"  anil  a  throne  "like  as  the 
Bun"  in  its  glory  and  stabiUty  before  God. 

After  recounting  these  jirouiiscs,  tliere  is  a  transition  in  the 
thirty-seventh  verse  to  a  strain  which  is  that  of  a  Passion  Psalm. 
Coming  wliere  it  does,  this  strain  illustrates  the  fact  that  Christ's 
whole  life  on  earth  was  one  of  deep  liuniiliatioii,  and  that  the 
Incarnation  itself  was  the  first  step  towards  the  Cross.  Except 
in  the  last  few  words,  the  remainder  of  tlie  Psahn  all  takes  this 
sad  tone,  and  it  is,  thus,  much  in  keeping  with  the  tone  of  our 
Lord's  personal  feelings  so  far  as  they  are  revealed  to  us  in  the 
Oospels.  It  is  impossible  to  explain  how  His  holy  mind  could 
have  been  so  filled  with  what  in  ordinary  persons  wc  should  call 
despondency,  wlien  tlie  glorious  end  of  all  must  have  been  visible 
to  Him.  Yet  the  fact  is  plain  in  the  Gospel  narrative,  and  tlie 
latter  portion  of  this  Psalm,  written  concerning  Him,  is  an 
inspired  confirmation  of  the  fact.  Such  depression  and  dcsiion- 
dcncy  has  not  unfrequently  come  upon  the  Church  of  Christ  also 


at  certain  periods  of  her  history  :  and  a  time  will  probably  arrivo 
when,  as  "  the  very  elect "  will  be,  "  if  it  were  possible,"  deceived 
by  "false  Christs,"  so  they  will  be  driven  almost  to  despair  o) 
God's  promise  that  the  gates  of  hell  shall  not  prevail  against  His 
Church. 

The  concluding  burst  of  praise  (the  Doxology  of  the  third  Boot) 
which  makes  a  new  and  so  sudden  a  transition  from  the  sorrow  of 
the  preceding  verses  is,  more  or  less,  common  to  nearly  all  the 
Psalms  which  set  forth  the  humiliation  and  sutl'ering  of  our  Loril. 
"Heaviness  may  endure  for  a  night,  but  joy  cometb  in  the  morn- 
ing :"  and  the  morning  of  the  Resurrection  brought  its  eai-liest 
rays  of  Light  to  the  garden  tomb.  As  the  triumph  and  glory  ol 
Christ  followed  immediately  on  His  greatest  humiliation  and  suf- 
fering, so  after  the  last  depression  and  persecution  of  His  Mystical 
Body  the  Light  of  God  and  the  Lamb  will  shine  upon  her,  and 
with  unceasing  joy  the  Bride  will  sing,  "  Alleluia,  for  the  Lord 
God  Omnipotent  reigneth." 


THE  PSALMS. 


445 


The  XVIII. 
Day. 

Morninq 

Prayer. 
Burial  of  Ihe 

dead. 
Gen.  i.  1. 
John  1.  1. 


Gen.  iii.  If). 
1  Cor.  XV.  Tl. 


2  Pet.  iii.  8. 
Numb.  xiv.  31. 
Ezek.  U.  4.  G. 


J(b  \\v   10. 


Eecl.  i.  ■(. 
Isa.  \\.  (1.  8. 
1  Pet.  i.  25. 


Job  xiv.  1. 
James  iv.  14 


Eom.  V.  12. 


Job  xiv.  13. 


Gen.  xlvii.  9. 
1  Kinss  i.  1. 
Eccl.  ii.  22,  23. 


L 


THE  XC  PSALM. 

Domine,  refitrj'mm. 

ORD,  thou  hast  been  our  refuge  i 
from  one  2:eneration  to  another. 


3  Before  the  mountains  were  brought 
forthj  or  ever  the  earth  and  the  world 
were  made  «  thou  art  God  from  ever- 
lasting, and  world  without  end. 

3  Thou  turnest  man  to  destruction  t 
again  thou  sayest,  Come  again,  ye 
children  of  men. 

4  For  a  thousand  years  in  thy  sight 
are  but  as  yesterday  j  seeing  that  is 
past  as  a  watch  in  the  night. 

5  As  soon  as  thou  scatterest  them 
they  are  even  as  a  sleep  «  and  fade 
away  suddenly  like  the  grass. 

6  In  the  morning  it  is  green,  and 
groweth  up  *  but  in  the  evening  it  is 
cut  down,  dried  up,  and  withered. 

7  For  we  consume  away  in  thy  dis- 
pleasure «  and  are  afraid  at  thy  wrath- 
ful indignation. 

8  Thou  hast  set  our  misdeeds  before 
thee  X  and  our  secret  sins  in  the  light 
of  thy  countenance. 

9  For  when  thou  art  angry  all  our 
days  are  gone  t  we  bring  our  years  to 
an  end,  as  it  were  a  tale  that  is  told. 

10  The  days  of  our  age  are  three- 
score years  and  ten ' ;  and  though  men 
be  so  strong  that  they  come  to  four- 
score yeai's  x  yet  is  their  strength  then 
but  labour  and  sorrow;  so  soon  passeth 
it  away,  and  we  are  gone. 

11  But  who  regardeth  the  power  of 
thy  wrath  »  for  even  thereafter  as  a 
man  feareth,  so  is  thy  displeasure. 


rSALMTJS  LXXXIX. 

DOMINE,  refugium  factus  es  no-  Thui-sa.  Lauds, 
bis :    a  generatione  in  genera-  eiprojenie 
tionem. 

Priusquam  montes  fierent,  aut  for-  Ammreiur 
maretur  terra  et   orbis  :    a  sceculo   et 
usque  in  sseculum  tu  es  Deus. 

Ne  avertas  homiuem  in  humili- 
tatem :  et  dixisti,  Convertimini  filii 
hominum. 

Quoniam  mdle  anni  ante  oculos 
tuos :  tanquam  dies  hesterna,  quce 
prseteriit. 

Et  custodia  in  nocte :  qux  pro  ni-  Et;(.T!« 
hilo  habentur,  eorum  anni  erunt. 

Mane  sicut  herba  transeat,  mane 
floreat  et  transeat :  vespere  decidat, 
iuduret,  et  arescat. 

Quia  defecimus  in  ira  tua :  et  in 
furore  tuo  turbati  sumus. 


Posuisti  iniquitates  nostras  in  con- 
spectu  tuo  :  sseculum  nostnim  in  illu- 
minatione  vultus  tui. 

Quoniam  omnes  dies  nostri  defece- 
runt :  et  in  ira  tua  defecimus. 

Anni  nostri  sicut  aranea  meditabun-  mejitabmiur 
tur :  dies  annorum  nostrorum,  in  ipsis 
sejituaginta  anni. 

Si  autem  in  potentatibus  octoginta 
anni :  et  amplius  eorum  labor  et  dolor,  piurimum 

Quoniam   supervenit    mausuetudo  :  supenenit luptr 
et  cornpiemur. 

Quis  novit  potestatem  irse  tusB :  et 
prae  timore  tuo  iram  tuam  dinumerare? 


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  he  a  typical  intei'cession  of 
the  typical  mediator,  uttered  in  view  of  that  revelation  of  the 
Fall  of  man,  and  of  the  sentence,  "  Dust  thou  art,  and  unto  dust 
(halt  thou  return,"  which  is  recorded  in  the  Book  of  Genesis :  and 


1  Moses  himself  lived  to  the  ape  of  120,  and  was  then  in  full  vigour. 
[Dent,  xxxii.  7.]  But  the  forty  years  whicli  Israel  spent  in  the  wilderness 
appears  to  have  been  the  extreme  limit  of  a  generation  :  and  we  may,  there- 
fore, conclude  that  "threescore  years  and  ten"  was  the  average  age  of 
mankind  even  in  the  time  of  Moses,  and  that  his  case  was  of  an  exceptional, 
Vcrhaps  miraculous,  character. 


the  second  verse  confirms  this  view  hy  its  striking  analogy  with 
the  opening  of  that  book.  It  may  be,  also,  that  the  third  verse 
is  the  prophet's  contemplation  of  God's  promise  to  Eve  that  One 
should  arise  of  her  descendants  who  should  bruise  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  hun- 
dred years  before  His  Advent  ^. 


*•'  St.  Barnabas  quotes  the  fourth  as  one  indication  among  others  that  the 
world  will  last  for  GOGO  years  in  its  present  condition.  "  Therefore,  my 
children,"  he  adds,  "in  six  days,  that  is  in  the  six  thousand  years,  all  things 
shallbe  finished.  And  He  rested  on  the  seventh  day:  this  means,  when 
His  Son  shall  come,  and  shall  abolish  the  time  of  the  Wicked  One,"  [Anti- 
christ,] "  and  shall  judge  the  ungodly,  and  shall  change  the  sun  and  moon 
and  stars.    Then  shall  He  rest  gloriously  on  the  seventh  day." 


446 


THE  PSALMS. 


TlieXVIII. 

Day. 
Jilorning 

Prai/er. 
al.  O  leach  U3. 
Job  xiT.  5i  6. 


Job  xiv.  15. 
Luke  xvi.  VS. 


Exod.  xxsiii.  IS. 
John  xi.  25.  40. 


I  Cor.  )tv.  49.  5S. 
Eccl.  ix.  In. 
Uev.  xxi    II. 


I  Tim.  iii.  7. 
Cf.  F.iek.  xiii.  IS, 
211. 


>Iatt.  xxili.  37. 


Prov.  iii.  24. 
Kph.  vi.  16. 


12  So  teach  us  to  number  our  daj's  % 
that  we  may  apply  our  hearts  unto 
wisdom. 

13  Trn-u  thee  agam,  O  Lord,  at  tlie 
last  «  and  be  gracious  unto  thy  ser- 
vants. 

14  O  satisfy  us  with  thy  mercy, 
and  that  soon  j  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  suffered 
adversity. 

16  Shew  thy  servants  thy  work  » 
and  their  children  thy  glory. 

1 7  And  the  glorious  Majesty  of  the 
Lord  our  God  be  upon  us  »  prosper 
thou  the  work  of  our  hands  upon  us, 
O  prosper  thou  our  handy-work. 

THE  XCI  PSALM. 
Qui  hahitat. 

WHOSO  dwelleth  under  the  de- 
fence of  the  most  High  j  shall 
abide  under  the  shadow  of  the  Al- 
mighty. 

2  I  will  say  unto  the  Lord,  Thou 
art  my  hope,  and  my  strong  hold  «  my 
God,  in  him  will  I  trust. 

3  For  he  shall  deliver  thee  from  the 
snare  of  the  hunter  t  and  from  the 
noisome  pestilence. 

4  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. 

5  Thou  shalt  not  be  afraid  for  any 
terror  by  night  »  nor  for  the  arrow 
that  flieth  by  day ; 


Dexteram  tuam  sic  notam  fac : 
cruditos  corde  in  sapientia. 

Convertere,  Domine,    usquequo ; 
deprecabilis  esto  super  servos  tuos. 


^;t  Domine  notam 
fac  nobis 


g^  Domine  n/iywaw- 
tiUuin  et  lirjjrl^ 
cit^e  supcv 


Eepleti  sumus  mane  misericordia 
tua :  et  exsultavimus  et  delectati  sumus 
omnibus  diebus  nostris. 

Latati  sumus  pro  diebus  quibus  nos  Diuciaii 
huniiliasti  :     annis     quibus     vidimus 
mala. 

Respice  in  servos  tuos  et  in  opera  t-  *"a  nomiM 
tua:  et  dirige  filios  coram. 

Et  sit  splendor  Domini  Dei  nostvi 
super  nos ;  et  opera  manuum  nostra- 
rum  dirige  super  nos  :  et  opus  manuum 
nostrarum  dirige. 


PSALMUS  XC. 

aUI  habitat  in  adjutorio  Altissimi :  compiine. 
in  protectione  Dei  cceli  commo-      ra  Noci". 
rabitur. 


Dicet  Domino,  Susceptor  mens  es 
tu,  et  refugium  meum :  Deus  meus, 
sperabo  in  eum. 

Quoniam  ipse  liberavit  me  de  laquco  ubtrant 
venantium  :  et  a  verbo  aspero. 

Scapulis  suis  obumbrabit  tibi :  et 
sub  pennis  ejus  sj)erabis. 


Scuto  cireundabit  te    Veritas   ejus : 
non  timebis  a  timore  nocturno. 


Even  at  tLis  early  d;\to,  God  thus  revealed  to  ;iU  to  wLoai  tl;e 
words  of  this  Psalm  came  the  Evangelical  truth  more  fully  declared 
in  after  ages,  that  death  is  not  a  natural  circumstance,  hclonging 
to  the  constitution  of  the  human  hody  and  soul ;  but  that  it  is  a 
consequence  of  sin  :  "  Hy  one  man  sin  entered  into  the  world,  and 
death  by  sin,  and  so  death  passed  upon  all  men,  for  that  all  have 
sinned."  [Kom.  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  theologicid  studies : 
but  yet  a  truth  which  no  physiological  research  can  disprove,  and 
which  Holy  Scripture  distinctly  asserts.  Slan  does  not  die  be- 
cause it  is  a  necessary  part  of  his  nature  to  wear  out ;  but  because 
the  decree  has  gone  forth, "  Dying,  thou  shalt  die."  [Gen.  ii.  17.] 
The  key-note,  or  Antiphon,  of  this  P.^iahn  is,  then,  to  be  found 
in  the  words  of  Isaiah,  partly  adopted  by  St.  Peter :  "  The  Voice 
•aid,  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  willur- 
eth,  and  the  flower  fadeth,  but  the  Word  of  our  God  shall  stand 
for  ever."  Blessed  be  God  that  a  further  revelation  also  h.as  been 
made  to  us,  "  I  am  tlie  Kesurrection  and  the  Life :  he  that  be- 
licveth  in  Me,  though  he  were  dead,  yet  shall  he  live :  and  whoso- 
ever liveth  and  believcth  in  Me  shall  never  die."  "Said  I  not 
unto  thee,  that,  if  thou  wouldest  believe,  thou  shonldest  sec  the 
glory  of  God?" 

PSALM  XCI. 

When  the  Tempter  misquoted  the  eleventh  and  twelfth  verses 
of  this  Psalm,  he  was  the  means  of  gi\'ing  us  evidence  that  it  is 
spoken  of  Christ,  for  the  holy  Jesus  did  not  contradict  the  appli- 
cation of  it  to  Himself,  but  rebuked  the  wrong  application  of  it '. 


'  As  Satan  distorted  God's  command  to  our  first  parents,  so  he  omitted 
"  in  all  Thy  ways," — the  ways  of  Christ's  work  and  duty,— in  quoting  these 
verses. 


THE  PSALMS. 


4.47 


llieXVIU. 

Diiy. 
Morning 

I'rat/er. 
l^o«.  xiii.  14. 
I  Cor.  XV.  55. 


John  XIX.  11, 


Lutce  xxii.  4.^. 
Matt.  xxvi.  .^)3. 
itiA-eiv.  9— 11. 
Heb.i.  14. 


I  ret.  V.8. 
tien.  iii.  15. 
llev.  xiii.  2. 
XX.  1--3. 


Acts  vii.  5fi. 
Rev.  V.  8—14. 


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  right  hand  x 
but  it  shall  not  come  nig-li  thee. 

S  Yea,  with  thine  eyes  shalt  tliou 
behold  t  and  see  the  reward  of  the 
ungodly. 

9  For  thou.  Lord,  art  my  hope  t 
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  t  the  young  lion  and  the  dragon 
shalt  thou  tread  under  thy  feet. 

14  Because  he  hath  set  his  love 
upon  me,  therefore  will  I  deliver  him  « 
I  will  set  him  up,  because  he  hath 
known  my  Name. 

15  He  shall  call  upon  me,  and  I 
will  hear  him  »  yea,  I  am  with  him  in 
trouble  ;  I  will  deliver  him,  and  bring 
him  to  honour. 

16  With  long  life  will  I  satisfy 
him  t  and  shew  him  my  salvation. 

THE  XCII  PSALM. 

Bonum  est  confiterl. 

IT  is  a  good  thing  to  give  thanks 
unto  the  Lord  »  and  to  sing  praises 
unto  thy  Name,  O  most  Highest ; 


A  sagitta  volante  in  die,  a  negotio 
perambulante  in  tenebris  :  ab  incursu,  arumaet 
et  da3monio  meridiano. 

Cadent  a  latere  tuo  mille,  et  decern 
millia  a  dextris  tuis  :  ad  te  autem  non  ''''  a"tem  ""i 

adprojtiabtt 

appropinquabit. 

Veruntamen  oculis  tuis  conside- 
raljis :  et  retributionem  peccatorum 
videbis. 

Quoniam  tu  es,  Domine,  spes  mea : 
Altissimum  posuisti  refugium  tuum.      posi.i 

Non  aceedet  ad  te  malum  :  et  fla- 
gellum  non   appropinquabit   tabema-  adpnpicMi 
culo  tuo. 

Quoniam  angelis  suis  mandavit  de  mandabu 
te :  ut  custodiant  te  in  omnibus  viis 
tuis. 

In  manibus  portabunt  te  :  ne  forte  nc  um,uam 
ofTendas  ad  lapidem  pedem  tuum. 

Super  aspidem  et  basiliscum  ambu- 
labis :  et  conculcabis  leonem  et  dra- 
conem. 

Quoniam  in  me  speravitj  liberabo  i,,crabitet 
eum  :  protegam  eum,  quoniam  cogno- 
vit Nomen  meum. 

Clamabit  ad  me,  et  ego  exaudiam  inmcabume 
eum  :  cum  ipso   sum  in  tribulatione ; 
eripiam  eum  et  glorificabo  eum. 

Longitudiue  dierum   replebo  eum  :  adimpieho 
et  ostendam  illi  salutare  meum. 


B 


PSALMUS  XCI. 
ONUM  est  confiteri  Domino :  et  Saturday  Lauds, 
psallere  Nomini  tuo,  Altissime.       Mauins,' 

2nd  .\oct. 


Amiilst  the  frequent  changes  of  prououns  which  occur,  it  may  yet 
be  clearly  discerned  that  the  Psalm  is  substantially  a  continuous 
promise  of  God  to  the  Beloved  Son  in  Whom  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  writes,  "  the  only  begotten  Son,  which  is  in 
the  bosom  of  the  Father."  [John  i.  18.]  For  this  dwelling  under 
tne  defence  of  the  Most  High  and  abiding  under  the  shadow  of 
the  Almighty  was  the  strength  and  safety  of  our  Tjord*s  Human 
Nature.  Thus  He  was  delivered  from  the  snares  which  the  devil 
laid  for  Him  in  the  Temptation  :  having  been  already  delivered  by 
His  Immaculate  Conception  from  the  "noisome  pestilence"  of 
original  sin.  Thus  the  "  fiery  darts  "  of  the  Evil  One  were  shot 
against  Him  in  vain.      Thus,  though  a  thousand  fell  beside  Him 


and  ten  thousand  at  His  right  hand  by  the  sting  of  death,  that 
pestilence  came  not  nigh  Him,  for  He  was  able  to  say,  *'  O  death, 
I  will  be  Thy  plagues."  Thus,  also,  did  He  withstand  the  "roar- 
ing lion"  who  goeth  about  seeking  whom  he  may  devour:  thus 
did  He  bruise  the  head  of  the  "  adder :"  and  thus,  hereafter,  will 
He  tread  under  His  feet  "  the  Dragon,  that  old  serpent,  which  is 
the  Devil,"  iu  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  pro- 
mises that  were  made  primarily  to  Him,  the  Bridegroom,  may  ha 
taken  as  applicable,  in  a  secondary  degree,  to  her,  the  Bride. 
"  Clothed  witli  the  Sun "  of  Righteousness,  she  will  eventually 
tread  down  under  her  feet  the  symbol  and  the  power  of  Antichrist, 
she  will  be  brought  to  honour  in  the  Presence  of  her  Lord,  and 
"  having  the  glory  of  God,"  notwithstanding  all  the  dangers  and 
persecutions  through  which  she  will  have  to  pass. 


4  IS 

The  XVIII. 
Day. 

Mortilnfj 

Prat/er. 
Lam.  ii'i.  23. 


THE  PSALMS. 


\ix.  1v.  9. 


Isa,  x).  C— 8 
1  Pel.  i.  25. 


Luke  i.  CO. 
Pi.  cxxxii  17. 


Hos.  xiv.  5 — 7. 

lizek.  xl.  ir,.  26. 

31.  xli  Iti. 


John  XV.  2. 


Ps.  i. 


2  To  tell  of  thy  loATiigliiiiJncss 
(jarly  in  tlie  morning  »  and  of  thy  truth 
in  the  night-season ; 

3  Upon  an  instrament  of  ten  strings, 
and  upon  the  lute  »  upon  a  loud  instru- 
ment, and  upon  the  harp. 

4  For  thou.  Lord,  hast  made  me 
glad  through  thy  works  J  and  I  will 
rejoice  in  giving  praise  for  the  opera- 
tions of  thy  hands. 

5  O  Lord,  how  glorious  are  thy 
works  t  thy  thoughts  are  very  deep. 

6  An  unwise  man  doth  not  well 
consider  this  «  and  a  fool  doth  not  un- 
derstand it. 

7  When  the  ungodly  are  green  as 
the  grass,  and  when  all  the  workers  of 
wickedness  do  flourish  t  then  shall  they 
he  destroyed  for  ever ;  but  thou,  Lord, 
art  the  most  Highest  for  evermore. 

8  For  lo,  thine  enemies,  O  Lord,  lo, 
thine  enemies  shall  perish  t  and  all  the 
workers  of  wickedness  shall  be  de- 
stroyed. 

9  But  mine  horn  shall  he  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  t  and  mine  ear  shall 
hear  his  desire  of  the  wicked  that  arise 
up  against  me. 

11  The  righteous  shall  flourish  like 
a  pahn-tree  »  and  shall  spread  abroad 
like  a  cedar  in  Libanus. 

12  Such  as  are  planted  in  the  house 
of  the  Lord  «  shall  floiu-ish  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. 

1-4  That  they  may  shew  how  true 
the  Lord  my  strength  is  »  and  that 
there  is  no  unrighteousness  in  him. 


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  wliioh  slie 
has  already,  in  some  degree,  entered,  and  in  anticipation  of  the 
great  Sabbath  when  she  will  enjoy  complete  rest  from  her  warfare 
with  sin :  the  "  rest  that  remaincth  for  the  people  of  God." 

The  Psalm  has  an  Eucliaristic  character,  the  twelfth  and  thir- 
teenth verses  especially  pointing  to  the  Sacramental  life  out  of 
which  the  eternal  life  of  Ucaven  wiU  spring.  In  the  ninth  verse, 
also,  there  is  a  reference  to  that  anointing  which  ever  looks,  in 
the  Psahns,  to  the  work  of  ilie  Holy  Ghost,  and  to  His  Presence 


Ad  annuntiandum  mane  mlseni'or- 
diam  tuam  :  et  veritatem  tuam  piT 
noctem. 

In  decaehordo  psalterio  :  cum  can- 
tico,  in  cithara. 

Quia  delectasti  me,  Domine,  in  fae- 
tura  tua  :  et  in  operibus  manuum  tua- 
rum  exsultabo. 

Quam  magnificata  sunt  opera  tua, 
Domine :  nimis  profundse  factse  sunt 
cogitationes  tuse. 

Vir  insipiens  non  cognoscet :  et 
stultus  non  intelliget  hsec. 

Cum  exorti  fuerint  peccatores  sieut 
foenum :  et  apparuerint  omnes  qui 
operantur  iniquitatem  : 

Ut  intereant  in  saeculum  sseculi :  tu 
autem  Altissimus  in  asternum,  Domine. 

Quoniam,  ecce,  inimici  tui,  Domine,  [quoyiinm  em 

.     .       ...  .,  itiimici  tuli 

quoniam,  eccejiuimici  tui  peribunt :  et 
dispergentur  omnes  qui^  operantur  ini- 
quitatem. 

Et  exaltabitur  sicut  unicornis  cornu 
meum  ;  et  senectus  mea  in  misericordia 
uheri. 

Et   despexit  oculus   meus   inimicos  r<r.v«ij 
meos :  et  insurffentibus  in  me  malig:- 
nantibus  audiet  auris  mea.  audivn  auri>  //,> 

Justus  ut  palma  florebit :  sicut  ce- 
drus  Libani  multiplieabitur. 

Plantati  iu  dome  Domiui :  in  atriis 
domus  Dei  nostri  florebunt. 

Adhuc  multiplicabuntur  in  senecta 
uheri:  et  bene  patientes  crniit,  ut  an- 
nuutient, 

Quoniam  rectus  Dominus  Deus  nos-  j^^,^^, 
ter  :  et  non  est  iniquitas  iu  eo. 


with  the  Mystical  Body  of  Clirist.  He  Himself  was  "  anointed 
with  the  oil  of  gladness  above  His  fellows :"  but  of  His  members 
it  is  also  said,  "  Ye  have  an  unction  from  the  Holy  One  "  [1  John 
ii.  20]  :  and  their  song,  at  the  last,  is  an  Evangelical  paraphrase 
of  this  ninth  verse,  "  Thou  hast  made  us  unto  our  God  kings  and 
priests."  [Rev.  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 
Scripture.  Our  Lord  adopts  the  figure  of  the  Vine :  here  it  is 
the  palm  and  the  cedar,  the  one  renowned  as  pro\'iding  food  in 
extraordinary  abundance,  the  other  noted  for  beauty  .and  strength. 
In  each  case  the  one  P.oot,  Stem,  and  Branch  are  signified ;  Hiiu 


1 


THE  PSALMS. 


449 


'IHE  XCIII  PSALM. 

Domimis  regnavH. 


THE   Lord  is  King,  and  liatli  put 
on  glorious  apparel  i   the  Lord 
hath  put  on  his  apparel,  and  girded 


TlioXVIlI. 

Day. 
Hvening 

Prayer. 
I.sa.  Ixiii.  1.5. 

liev.  i.  13— ic.is.  himself  with  strength. 

luv.  xxi.  1.  2   He  hath  made   the  round  world 

so  sure  %  that  it  cannot  be  moved. 
Htb.  i.  8.  3  Ever  since  the  world  began  hath 

thy  seat  been  prepared  t  thou  art  from 

everlasting, 
i.ukp  vi.  \i.  4  The  floods  are  risen,  O  Loi"d,  the 

floods  have  lift  up  their    voice  «  the 

floods  lift  up  their  waves. 

Rom.  viii..'i5— 39,  5  The  waves  of  the  sea  are  mighty, 
and  rage  horribly  $  Ijut  yet  the  Lord, 
who  dwelleth  on  high,  is  mightier. 

Kev.  sxi.  27.  6  Thy  testimonies,  O  Lord,  are  very 

sure  t  holiness  becometh  thine  house 
for  ever. 


Dcut.  xxxii.  35. 
Hell.  X.  30. 
Mutt.  xxvi.  (^. 
Uev.  vi.  10. 


0' 


i  Pet.  iii.  3.  4. 


THE  XCIV  PSALM. 
iJeits  ultlonum. 

jORD  God,  to  whom  vengeance 
belongcth  «  thou  God,  to  whom 
vengeance  belongeth,  shew  thyself 

2  Arise,  thou  Judge  of  the  world  j 
and  reward  the  proud  after  their 
deserving. 

3  Lord,  how  long  shall  the  ungodly  x 
how  long  shall  the  ungodly  triumph? 

4  How  long  shall  all  wicked  doers 
speak  so  disdainfully  x  and  make  such 
proud  boasting  ? 


PSALM  US  XCII. 

DOMINUS  regnavit;  decorem  in-  hund  and  fVst. 

,   ,          ,      ■    ,                ,        •  I-"'"'"- 

UUtuS  est  :    ludutusest  UominUS  rp;/»n6i(  decorem 

„        .        _.                                    .  milint:  ttid'tit 

iortitudmem,  et  piwcm.xit  se.  prarmxit  se 

v&tut'  m 

Etenim  firmavit  orbcm  terra; :  qui 
non  commovebitur. 

Parata  sedes  tua  ex  tunc  :  a  saeculo 
tu  cs. 


Elcvaverunt  flumina,  Domiiie:  cle- 
vaverunt  flumina  vocem  suam. 

Elevavenint  flumina  fluctus  suos  :  a 
vocibus  aquarum  multariim. 

Mirabdes  elationes  maris  :  mirabilis 
in  altis  Dominus.  in  rxi-i-i.-h 

Tcstimonia  tua  credibilia  facta  sunt  '"•'  i>omit,r. 
nimis  :  domum  tuam  decet  sanctitudo,  D.'mw  ii:ad,c>-Ni 
Dominc,  in  louijitudinem  dierum. 


D 


PSALMUS  xcin. 
EUS   ultionum  Dominus 
ultionum  libere  e<rit. 


DcUS    Fiiday  Mntlins. 
i.ood  Fiida>, 
3id  Noel. 


Exaltare  qui  judicas  terrain  :    rcdde 
rctributioncni  superbis. 

Usquequo  peccatores,  Domine  :    us- 
quequo  peccatores  gloriabuntur : 

Eflabuntur,   et    loqucntur   iniquita-  Pi«iiuhIi 
tem  :   loqucntur  omues   qui  operantur 
iiijustitiam? 


irmn  W'Ikiiii  tlic  Isi-acI  of  (Jod  akme  derive  Life,  streiigtli,  anil 
ploiy.  "I  will  be  as  the  clew  uiito  Israel:  lie  shall  grow  as  the 
lily,  and  cast  fortli  his  roots  as  Lebanon.  His  branehes  shall 
spread,  and  his  beauty  shall  be  as  the  olive-tree,  and  his  smell  as 
Lebanon.  They  tliat  dwell  under  his  sliadow  shall  return  :  they 
shall  I'evive  as  the  Corn,  and  grow  as  the  Vine  :  the  seent  thereof 
shall  be  as  the  wine  of  Lebanon." 

PSALM  XC'I1L> 

The  magnifieent  ojiening  of  this  Psalm  indieates  tlic  beginning 
of  a  series  of  whieli  the  100th  Psalm  is  tlie  last,  and  in  which 
(designedly  or  accidentally)  the  Advent  of  our  Lord  and  His 
Kingship  are  the  continued  sulijeets  of  praise.  As  God  He  was 
supreme  from  eternity  :  but  wlien  He  put  on  the  apparel  of  His 
Human  Nature  He  girded  Himself  witli  strength  to  become  the 
Saviour  of  mankind ;  and,  w  ben  that  apparel  became  glorious  by 
His  Resurrection,  to  become  King  of  kings  and  Lord  of  lords. 
"  Who  is  this  that  coineth  from  Edom,  with  dyed  garments  from 


'  The  Septnagint  title  of  the  93rd  Psalm  assigns  it  tu  "the  day  before  tlie 
Sf.bbath,  when  the  earth  was  founded.*"  St.  Augustine  connects  this  title 
with  the  suliject  of  tlie  Psalm  by  reminding  his  hearers  that  on  the  sixth 
day  God  created  man  in  His  own  Image,  and  that  onr  Lord's  Inearnation 
liegan  the  sixth  age  of  Ihe  world. 


Bozrah  ?  this  that  is  glorious  in  His  .apparel,  travelling  in  tlie 
greatness  of  His  strength  ?  I  that  speak  in  righteousness,  mighty 
to  save." . ..."  I  looked,  and  there  was  none  to  lielp ;  and  I  won- 
dered that  there  was  none  to  uphold:  therefore  Mine  own  arm 
brought  salvation  unto  Me:  and  My  fury,  it  upheld  Jle." 

liy  that  Advent  and  lne;irn:ition  the  King  of  kings*' bath  made 
the  round  world"  of  His  spiritual  Kingdom  "so  sure  that  it  can- 
not be  moved  ■"  from  the  Kock  on  which  He  has  founded  it,  and 
the  gates  of  Hell  cannot  prevail  against  it.  The  floods  of  the  sea 
of  tliis  world  "beat  vehemently  upon  that  House,"  but  it  is 
founded  on  a  Uock  :  and  within  its  w;dls  is  that  tlirone  of  ever- 
lasting dominion  which  was  ]irepared  ever  since  the  world  began 
in  the  loving  purpose  of  an  all-pitying  God  to  become  the  Siiviour 
of  man.  Amid  all  the  trouble  that  may  fall  on  the  Church,  the 
immoveabillty  of  her  found;ition  and  the  eternal  Royalty  of  her 
Head  will  be  her  true  consolation  :ind  support.  "  In  the  world 
ye  shall  Inive  tribulation:  but  be  of  good  comfort;  1  have  over- 
come the  world."   [.lolin  xvi.  33.] 

PSALM  XCIV. 

The  first  act  of  Christ's  filial  sovereignty  will  necessarily  be  the 
judgment  and  subjugation  of  those  who  opiiose  His  Kingdom. 
His    own   words  declare   the  nature  of  His  Second  Advent  anJ 

3  M 


450 


THE  PSALMS. 


The  XVIII. 

Day. 
Eeeniny 

Prayer. 


1  Tliess.  V.  3. 


Ua.  lix.  1. 


5  They  smite  down  tliy  people,  O 
Lord  »  and  trouble  thine  heritage. 

G  They  murder  the  widow  and  the 
stranger  «  and  put  the  fatherless  to 
death. 

7  And  yet  they  say.  Tush,  the  Lord 
shall  not  see  «  neither  shall  the  God  of 
Jacob  regard  it. 

8  Take  heed,  ye  unwise  among  the 
people  t  O  yc  fools, when  ^^ill  ye  under- 
stand ? 

9  He  that  planted  the  car,  shall  he 
not  hear  t  or  he  that  made  the  ej-e, 
shall  he  not  see  ? 

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. 

VI  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  j  until 
the  pit  be  digged  up  for  the  ungodly. 

14  For  the  Lord  will  not  fail  his 
people  t  neither  will  he  forsiike  his 
inheritance ; 

15  Until  righteousness  turn  again 
unto  judgement  «  all  such  as  are  true 
in  heart  shall  follow  it. 

1 6  Who  will  rise  up  with  me  against 
the  wicked  »  or  who  will  take  my  part 
against  the  evil-doers  ? 

2Tiie68.  ii  10,1?.  17  If  the  Lord  had  not  helped  me  « 
it  had  not  failed  but  my  soul  had  been 
put  to  silence. 

18  But  when  I  said,  My  foot  hath 
slipped  «  thy  mercy,  O  Lord,  held  me 
up. 

19  In  the  multitude  of  the  sorrows 
that  I  had  in  my  heart  »  thy  comforts 
have  refreshed  my  soul. 


I.uke  xxi.  19. 
Heb.  X.  36. 
•i  Thess.  i.  4—10. 
Itov.  xvii.  8. 
XX.  H. 


I.uke  xxiii  \Q. 
Acts  vii.  56. 


Populum  tuum,  Domine,  humiliave- 
runt :  et  ha:?reditatem  tuam  vexaverunt. 

Yiduam  et  advenam  interfecerunt : 
et  pupillos  occiderunt. 

Et  dixerunt,  Non  videbit  Dominus  : 
nee  intelliget  Deus  Jacob. 

Intelligite  insipientes  in  populo  :  ct 
stulti  aliquando  sapite. 

Qui  plautavit  aurem,  non  audiet  ? 
aut  qui  finxit  oculum,  non  considerat? 

Qui  corripit  gentes,  non  arguet  ?  qui 
docet  hominem  scientiam  ? 

Dominus  scit  cogitationes  bominum : 
quoniam  vante  sunt. 

Beatus  homo  quem  tu  erudieris, 
Domine  :  et  de  lege  tua  docueris  eum. 

Ut  mitiges  ci  a  diebus  malis  :  donee 
fodiatur  peccatori  fovea. 

Quia  non  repellet  Dominus  plebem 
suam  :  et  hffireditatem  suam  non  dere- 
linquet. 

Quoadusque  justitia  convertatur  in 
judicium:    et  qui  juxta  illam  omnes  et  quU;ni»/ «i 
qui  recto  sunt  corde. 

Quis  consurget  mihi  adversus  malig-  rxstirg,^i 
nantes?  aut  quis  stabit  meeum  adversus 
operantes  iniquitatem. 

Nisi    quia    Dominus    adjuvit    me  :  q«i>d pomXuws 
paulominus  habitasset  in  inferno  ani- 
ma  mea. 

Si  dicebam,  Motus  est  pes  mens  : 
misericordia  tua,  Domine,  adjuvabat 
me. 

Secundum  multitudinein  dolorum 
meorum  in  corde  meo  :  consolationes 
tua3  lujtificaverunt  animam  meam.  iu.t  Domine 


nianifestution,  "  Hcrcnftur  sliall  ye  sfe  Uie  Sou  of  Man  sitting  on 
the  right  liand  of  power,  and  coming  in  the  clonds  of  heaven  :" 
the  opening  words  of  the  Kevehition  declare,  "  IJchold,  He  conieth 
witli  clouds ;  and  every  eye  shall  see  Him,  and  they  also  which 
pierced  Ilim  :  and  all  Uindreds  of  the  earth  shall  wail  liecanse  of 
Ilim.  Kven  so.  Amen  "  [Uev.  i.  7]  :  aiul  the  prophet  of  the  New 
Dispensation  heard  the  martyrs  using  almost  tlio  words  with 
which  this  Psalm  opens,  when  "they  cried  with  a  loud  voice, 
saying,  How  long,  O  Lord,  holy  and  true,  dost  Thou  not  judge 
and  avenge  our  blood  on  them  that  dwell  on  the  earth  ?  "  This 
I'sahn,  therefore,  is  the  call  of  the  Church  to  Christ  to  fulfil  her 
constant  prayer,  "  Thy  Kingdom  eonie,"  and  the  antecedent  of 
1»T  gr.at  Kncharistic  hymn,-"  We  give  Tlice  thanks,  O  Lord 


fiod  Almighty,  Which  art,  and  wast,  and  art  to  come;  because 
Thou  hast  taken  to  Thee  Thy  great  power,  and  hast  reigned." 
[Rev.  .xi.  17.] 

That  events  will  occur  shortly  before  our  Lord's  Second  Advent 
which  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  tliat  time,  our  Lord  Himself  revealed  in  His 
last  discourse  to  the  Apostles  before  His  sull'ering.  A  constant 
tradition  of  the  Christian  world  has  also  been  maintained  to  tlie 
same  effect.  No  doubt  the  full  application  of  this  Psalm  will  be 
revealed  when  that  time  arrives,  a  time  when  the  faith  and 
paticicc  of  Christians  will  be  tried  to  the  uttermost. 

JJiit,  altliough  the  crowning  violence  of  the  great  Knnny  nC 


THE  PSALMS. 


451 


20  Wilt  thou  have  any  thing  to  do 
with  the  stool  of  wickedness  »  which 


I.ukexxiii.  14.23. 
.\cts  ix.  4,  5. 


Th<-  XVIII. 

Day. 
l£vfui]iff 

Frailer.         imnoineth  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  confi- 
dence. 

Kev.  xi.  18.  23  He  shall  recompense  them  their 

wickedness,  and  destroy  them  in  their 
own  malice  x  yea,  the  Lord  our  God 
shall  destroy  them. 

THE  XCV  rSALM. 
Tenite,  exiiUemus. 
TlieXiX.Day.  /^    COME,  let   US   sing   unto   the 
"priufer.         ^-^     Lord  J  let  us  heartily  rejoice  in 
iiunaiurj  Psalm,  ^.he  strength  of  our  salvation. 

2  Let  us  come  before  his  presence 
with  thanksgiving  »  and  shew  ourselves 
glad  in  him  with  psalms. 
Titus  ii.  13.  3  For  the  Lord  is  a  great  God  t  and 

a  great  King  above  all  gods. 

4  In  his  hand  are  all  the  corners  of 
the  earth «  and  the  strength  of  the  hills 
is  his  also. 

5  The  sea  is  his,  and  he  made  it  « 
and  his  hands  prepared  the  dry  land. 

6  O  come,  let  us  worship  and  fall 
down  «  and  kneel  before  the  Lord  our 
Maker. 

7  For  he  is  the  Lord  our  God  t  and 
we  are  the  people  of  his  pasture,  and 
the  sheep  of  his  hand. 

//i/).  m.  7— u.  8  To-day  if  ye  will  hear  his  voice, 

Munib.  xiv.  1—    harden  not  your  hearts  j  as  in  the  pro- 
Exod.  xvii.  7.       vocatiou,  and  as  in  the  day  of  tempta- 
tion in  the  wilderness; 


Nunquid  adhasret  tibi  sedes  iniqui- 
tatis  :  qui  fingis  laborem  in  prsEcepto  ?  ioiomn 

Captabunt  in  animam  justi :  et  san- 
guinem  inuocentem  condemnabunt. 

Et  factus  est  mihi  Dominus  in  refu- 
gium  :    et  Deus  meus   in  adjutorium  i"  aiLrnium 
spei  mese. 

Et  rcddet  illis  iniquitatem  ipsorum,  iiiu  D„mh,„3 
et  in  malitia  eorum  disperdet  eos  :  dis- 
perdet  illos  Domiuus  Deus  noster. 


y 


PSALM  us  XCIV. 

ENITE,    eXultemUS    Domino:    JU-   InvUatoryP.saln 

Epiphany, 

bilemus  Deo  salutari  nostro.  Mattins, 

2nd  Noct. 


Prseoccupemus  faciem  ejus  in  con- 
fessione:  et  in  psalmis  jubilemus  ci. 

Quoniam  Deus  magnus  Dominus  : 
ct  rex  magnus  sui)er  omnes  deos.  omnes  deos  5«o- 

^  ,  niiirn  iifni  rtpet- 

Quia  in  manu  ejus  sunt  omnes  fines     ''«  Dumiims 

^        _  plt'bem  stKtin 

tcrrce  :    et  altitudines  montium  ipsius  montium  ipse 

coTispicil 

sunt. 

Quoniam  ipsius  est  mare,  et  ipse 
fecit  illud  :  et  siccam  manus  ejus  for-  orwn . .  fundmi- 

runt 

maverunt. 

Venite  adoremus  et  procidamus  et 
ploremus  ante  Dominum  qui  fecit  nos  : 
quia  ipse  est  Deus  noster  :  Dominus  oeu.? 

Et  nos  populus  pascuse  ejus  :  et  oves  popuiut  ejus  et 

.  ores  pascUiC  cjut 

manus  ejus. 


Ilodiesi  vocem  ejus  audieritis:  noiite 
obdurare  corda  vestra. 

Sieut  in  irritatione  :  secundum  diem  eiacer,aiio,ie 
tentationis  in  deserto. 


God  and  man  is  reserved  for  a  future  time,  lie  is  still  the  great 
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  contin\ial 
pr  lyer  of  the  Chnrch  is  uttered  as  iu  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  Uiie  Body,  therefore,  of  whose 
sull'eriugs  the  words  of  this  Psalm  were  once  most  literally  true, 
and  of  whom  they  will  be  so  again,  utters  them  still  (even  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  ill  the  eye  of 
the  Lord. 

A  brge  portion  of  this  Psalm  will  bear  personal  application  to 
the  case  of  individual  Christians,  who  may,  in  its  words,  acknow- 
ledge before  God  their  sense  of  His  love  in  the  chastisements  tliat 
arc  sent  to  them,  and  of  the  comtbrts  with  which  He  alone  can 
refresh  the  soul  in  tlie  multitude  of  its  sorrows. 


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  Chnrch, 
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  whole 
Psalm  1. 

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  great  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  j  His  glory  and  power  as  the  Creator  OJ 
tlie  land  and  sea  (with  all  that  is  comprehended  iu  those  terms); 
and  as  the  Sustainer,  in  His  Divine  Providence,  of  all  that  He 
has  created.      In  the  second  half  of  the  Psalm,  beginning  with 


See  p,  G  for  a  note  on  the  use  of  this  as  an  Invitatory  Psalai, 
3  SI  2 


452 

The  XIX.  Bn 
Morning 

J^rayer. 
1  Cor.  X.  a. 
Uiut.  ii.  14. 


|l<ut.  i.  35. 


TJIE  PSALMS. 


9  VPaaii  your  fathers  tempted  me  t 
proved  me^  and  saw  my  works. 

10  Forty  years  long  was  I  grieved 
with  this  generation,  and  said  t  It  is  a 
people  that  do  err  in  their  hearts,  for 
they  have  not  known  my  ways ; 

11  Unto  whom  I  sware  in  my 
wrath  »  that  they  should  not  enter 
into  my  rest. 


Ita.  xlii   I". 
I  Cttritn.  xvi.  23 
—33. 


0 


THE  XC'VI  p.sal:iI. 
Caritute  Domino. 
SING  unto  the  Lord  a  new  song « 
sing  unto  the  Lord,  all  the  whole 
earth. 

2  Sing  unto  the  Lord,  and  praise 
his  Name  t  be  telling  of  his  salvation 
from  day  to  day. 
f^ctsx  1.'..  3  Declare  his  honour  unto  the  hea- 

xxviVi.'ss.         then  i  and  his  wonders  unto  all  peojile. 
4  For  the  Lord  is  great,  and  cannot 
worthily  be  praised  %  he  is  more  to  be 
feared  than  all  gods. 
Acts  xTii.  29. 24.       5  As  for  all  the  gods  of  the  heathen, 
they  are  but  idols  x  but  it  is  the  Lord 
that  made  the  heavens. 
Rev.  xxi.  10,  u.        6  Glory    and    worship    are    before 
h'.m  J  power   and   honour    are   in  his 
sanctuary. 

7  Ascribe  unto  the  Lord,  O  ye  kin- 
dreds of  the  people  t  ascribe  unto  the 
Lord  worship  and  power. 
Rev.  xxi.  24.  8  Ascrilje  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  holiness  «  let  the  whole  earth  stand 
in  awe  of  him. 
riiii  ii.  9-11.  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  righte- 
ouslv. 


Ilbi    tentavorunt  me  patres  vestri  : 
probaverunt  et  viderunt  opera  mea. 

Quadraginta  annis  offensus  fui  gene-  proxhum  t-jt 
rationi  illi :   et  dixi,  Semper  hi  errant 
corde. 

Et  isti  uon  cognoverunt  vias  meas  :  fftij^ro    q,. 
ut  jura\d  in  ira  mea.  Si  Introibunt  in 
requiem  meam. 


PSALMUS  XCV. 

CANTATE  Domino  canticum  no-  Friday  Matuns. 
Cliristnias,  Cir- 
vum  :    cantate   Domino    omuis     cumr.,  Epi 

ptiany,  Trinity 
fpTV.n  Sund.,  Dedic. 

"•^^       •  .  .    .  Ch.  B.  v.  M., 

Cantate  Domino,  et  benedicite  No-     st.  Michael, 

.  ...  ^  ransfif;.. 

mini  eius  :    annuntiate  de  die  in  diem     Nameof  Jesus, 

^  r.x.  Cross. 

salutare  ejus.  J' h'^m*' i^'""'- 

J  3rd  Noct. 

Annuntiate  inter  gentes  gloriam 
ejus :  in  omnibus  populis  mirabilia  ejus. 

Quoniam  magnus  Dominiis,  et  lau- 
dabilis  nimis  :  terribilis  est  super 
omnes  deos. 

Quouiam  omnes  dii  gentium  da?mo- 
nia  :  Dominus  autem  ecelos  fecit. 


Confessio  et  pulehritudo  in  conspeetu 
ejus :  sanctimonia  et  magnificentia  in  ^a„ci,i„M 
sanetificatione  ejus. 

AfFerte  Domino,  patrise  gentium, 
afferte  Domino  gloriam  et  honorem : 
afferte  Domino  gloriam  Nomini  ejus. 

Tollite  hostias,  et   iutroite  in  atria  ""'a 
ejus  :  adorate  Dominum  in  atrio  sancto 
ejus. 

Commoveatur  a  facie  ejus  universa 
terra :  dicite  in  srentibus  quia  Dominus  na/i„nibui  do 

°  ^  mis 

regnavit. 

Etenim  correxit  orbem  terras,  qui 
non  commovebitur :  judicabit  populos 


in  ai^quitate. 


ill  £E<niita.e  el 
gcules  III  irn  s<<t 


the  si.\th  verse,  the  glory  of  Christ  is  set  forth  with  respect  to 
the  relation  hetwecn  Him  nnd  niaiikiud  :  Let  us  worship  Hiin, 
for  He  is  not  only  Creator  of  tlie  Universe,  but  He  is  our  Creator, 
onr  (Jod,  our  Divine  .Shepherd.  The  hitter  verses  of  this  second 
division  of  the  Psalm  consist  of  a  warning  to  the  Christiau  flock 
of  the  Good  Shepherd  drawn  from  the  history  of  His  Jewish  flock. 
"  Let  us  hdiour,  therefore,  to  enter  iuto  that  rest,  lest  any  man 
fall,  after  the  same  example  of  unbelief."  [Heb.  iv.  11.] 

PSALM  XCVL 
As  our  Lord  said, "  A  new  commandment  I  give  unto  yovi,  That 
yc  lore  one  another :  as  1  have  loved  you,  that  ye  also  love  one 


another  "  [John  xiii.  31]  :  so  a  "  new  song  "  comn'einorates  the 
great  change  which  His  Death  and  Kesurrcetion  eflected  by  draw- 
ing the  heathen  into  His  fold.  The  glory  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  unbelieving  Jews.  The  Christian  sense  of  this  Psalm, 
therefore,  makes  it  not  only  a  proclainatiou  of  the  glory  of  (jod 
as  a  God  infinitely  superior  to  the  idols  of  the  heathen,  but  also  a 
pioelaination  of  the  glory  of  His  salvation  wrought  for  all,  and  an 
invitation  to  all  to  come  and  sacrifice  in  His  courts,  and  to  worship 
Him  in  the  beauty  of  holiness. 

'I'his  beautiful  hymn  is  therefore  a  iMoplietic  anticipation  of  thi 


THE  PSALMS. 


453 


riieXIX. 
Morning 

IVai/er, 
Rev.  v.'l3. 


\its  i.  II. 

xvii.  .11. 
Hiv.  i.  7. 

xxii.  20. 


Rev.  xi.\.  Ifi. 
Isa.  xi.  .1. 

xlii.  12. 

li.  5. 


2  Thpss.  i,  8. 


[sa.  xxiv 


"■i.v-  11  Let  the  heavens  rejoicOj  and  lot 
tlie  earth  be  glad  t  let  the  sea  make  a 
noise,  and  all  that  therein  is. 

12  Let  the  field  be  joyful,  and  all 
that  is  in  it  i  then  shall  all  the  trees 
of  the  wood  rejoice  before  the  Lord. 

1 3  For  he  eometh,  for  he  cometh  to 
judge  the  earth  t  and  with  righteous- 
ness to  judge  the  world,  and  the  people 
with  his  truth. 


THK  XCVII  rSALM. 

Dominus  regnavit. 

THE  Lord  is  King,  the  earth  may 
be  glad  thereof  «  yea,  the  multi- 
tude of  the  isles  may  be  glad  thereof. 

2  Clouds  and  darkness  are  round 
about  him  t  righteousness  and  judge- 
ment are  the  habitation  of  his  seat. 

3  There  shall  go  a  fire  before  him  « 
and  burn  up  his  enemies  on  every  side. 

4  His  lightnings  gave  shine  unto 
the  world  t  the  earth  saw  it,  and  was 
afraid. 

5  The  hills  melted  like  wax  at  the 
presence  of  the  Lord  t  at  the  presence 
of  the  Lord  of  the  whole  earth. 

6  The  heavens  have  declared  liis 
righteousness  x  and  all  the  people  have 
seen  his  glory. 

7  Confounded  be  all  they  that  wor- 
ship carved  images,  and  that  delight 
in  vain  gods  «  worship  him,  all  ye  gods. 

8  Sion  heard  of  it,  and  rejoiced  t 
and  the  daughters  of  Judah.  were  glad, 
because  of  thy  judgements,  O  Lord. 

9  For  thou.  Lord,  art  higher  than 
all  that  are  in  the  earth  »  thou  art 
exalted  far  above  all  gods. 


Lffitentur  coeli,  et  exsultet  terra ; 
eommoveatur  mare,  et  j^lenitudo  ejus  : 
gaudebunt  campi,  et  omnia  qua?  iu  eis 
sunt. 

Tunc  exsultabunt  omnia  ligna  silva- 
rum  a  facie  Domini,  quia  venit :  quo-  qnnnrnm 
niam  venit  judicare  terram. 

Judicabit  orbem  terra?  in  a-quitate  : 
et  populos  in  veritate  sua. 


PSALM  US  XCVI. 

DOMINUS      regnavit,      exsultet  Friday  Maitin». 
.  ^  Circurac,  Epi- 

terra  :  Itetentur  insuliu  mult£e.       pimny,  Tnmty 

Sund.,  Api'.  .V 
Evv.,B.V.  M., 
St.   Michael. 

Nubes    et  cali^'O  in    circuitu    ejus:     Transfig.,  Ex. 

^  ...  Cios'i,  Dedic. 

iustitia  et  judicium  correctio  sedis  ejus,     ch.,  virg  and 

Ignis  ante  ipsum  prtecedet :  et  in-  pncint 
flammabit  in  circuitu  inimicos  ejus. 

Alluxerunt  fulgura  ejus  orbi  terra; :  i>iiu.:ei,n,t 
vidit  et  commota  est  terra. 


Moutes  sicut  cera  fluxerunt  a  facie 
Domini  :  a  facie  Domini  omnis  terra. 

Annuntiaveruut  cceli  justitiam  ejus  : 
et  viderunt  omnes  populi  gloriam  ejus. 

Confundautur  omnes  qui  adorant 
sculptilia  :  et  qui  gloriantur  in  simula- 
chris  suis. 

Adorate  eum  omnes  angeli  ejus : 
audivit  et  la^tata  est  Sion. 

Et  exsultaverunt  filias  JudaB :  propter 
judicia  tua,  Domine. 

Quoniam  tu  Dominus  altissimus 
super  omnem  terram  :  nimis  exaltatus 
es  super  omnes  deos. 


Domini  tre.i.uit 
omnia 


miracle  of  Pentecost  when  men  of  every  nation  under  Heaven 
heard  the  wonderful  works  of  God  in  the  Incarnation,  Ueatli, 
and  Resurrection  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  llis  Church  among  the  Gentiles  as  well  as  the 
Jews.  "God  hath  higlily  exalted  Him,  and  given  Him  a  Name 
which  is  above  every  name,  that  at  the  Name  of  Jesus  every  knee 
should  how,  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." 

PSALM  XCVIL 

Frnm  the  manner  in  whicli  St.  Paul  quotes  the  seventh  verse  of 
this  Psalm,  it  must  be  taken  as  written  altogether  to  the  praise  of 


our  Lord  :  "  WLen  He  bringelh  in  the  First-begotten  into  the 
world  He  saith.  And  let  all  the  angels  of  God  worship  Hira."  It 
is  therefore  a  hymn  to  the  glory  of  Christ  iu  respect  to  His  reign 
in  the  Kingdom  gained  by  His  Ir-arnatiou.  "  He  Who  stood 
before  the  judge,  He  Who  received  IjIows,  He  Who  was  scourged. 
He  V\lio  was  spit  upon.  He  Who  was  crowned  with  thorns.  He 
Who  was  buffeted,  He  ^Vho  hung  upon  the  cross,  He  Wlio,  as 
He  hung  upon  the  wood,  was  moike;!.  He  Who  died  upon  the 
cross.  He  Who  was  pierced  with  the  spear.  He  Who  was  buried. 
He  Who  arose  from  tlie  dead  :  The  Lord  is  King."  Such  are  the 
forcible  words  with  which  St.  Au^-ustiuo  begins  His  exposition 
of  the  first  verse,  and  he  adds  that  "the  word  of  God  hath  been 
preached,  not  iu  tbe  continent  alone,  hut  also  in  those  isles  which 
lie  in  mid-sea ;  even  th&e  are  full  o'"  Ohristians,  full  of  the  servants 
of  God;"   by  which  he  appears  to  refer  to  tlie  British  Isles  as 


454 

The  XIX.  D.iy. 
Morning 

Prayer. 
1  Tim.  vi.  H. 


I  Tim.  vi.  1.5,  10. 
lia. Ix.  1. 


THE  PSALMS. 


Evening 
Prayer. 

Evensong  Can- 
ticle. 


Rev.  XV.  2. 

Isa.  lii.  10. 

lix.  16. 


Lulce  ii.  28—30. 
iii.  6. 


Rev.  V.  8, 
xiv.  2. 


10  O  ye  thiit  love  the  Lord,  sec 
tliat  ye  hate  the  thing  which  is  evil  t 
the  Lord  preserveth  the  souls  of  his 
saints ;  he  shall  deliver  them  from  the 
hand  of  the  ungodlj^ 

11  There  is  sprung  up  a  light  for 
the  righteous  «  and  joyful  gladness  for 
such  as  are  true-hearted. 

12  Kejoice  in  the  Lord,  ye  righte- 
ous $  and 
brance  of  his  holiness. 


ffive   thanks  for  a  rcmem- 


o 


THE  XCVIIl  PSALM. 

Caidate  Domino. 
SING  unto  the  Lord  a  new  song  t 
for   he   hath   done    marvellous 
things. 

3  With  his  own  right  hand,  and 
with  his  holy  arm  t  hath  he  gotten 
himself  the  victory. 

3  Tlie  Lord  declared  his  salvation  » 
his  righteousness  hath  he  openly 
shewed  in  the  sight  of  the  heathen. 

4  He  hath  remembered  his  mercy 
and  trath  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  hai-p  t 
sing  to  the  harp  with  a  psalm  of 
thanksg'iving. 

7  With  trumpets  also,  and  shawms  t 
O  shew  your  selves  joyful  before  the 
Lord  the  King. 

8  Let  the  sea  make  a  noise,  and  all 
that  therein  is  x  the  round  world,  and 
they  that  dwell  therein. 

9  Let  the  floods  clap  their  hands, 
and  let  the  hills  be  joyful  together 
before  the  Lord  »  for  he  is  come  to 
judge  the  earth. 

10  With  righteousness  shall  he 
judge  the  world  «  and  the  people 
with  equity. 


Qui    diiigitis  Domiiuini,  odite  ma- 
lum :  custodit  Dominus  animas  sane-  lervoruir 
torum    suorum,    de    manu    peccatoris 
liberabit  eos. 


Lux  orta  est  justo  : 
Isetitia. 


et  rectis  corde 


I 


L»tamini  justi  in  Domino  :  et  eon- 
fitemini  memorise  sanctificationis  ejus.   »""<■'/'"'" 


c 


PSALMUS  XCVII. 
ANTATE  Domino  cantieum  no-  sat.  Mattins. 

.  Clirtstnias,  Cir. 

vum  :  quia  mirabilia  fecit. 


cunic,  Trinity 
Sund..B  V.M., 
Vir/.  8:  Matr., 
3rd  Noct. 


Salvavit  sibi  dextera  ejus :  et  bra- 
chium  sanctum  ejus. 

Notum  fecit  Dominus  salutare  suum  : 
in  conspectu  gentium  revulavit  justi- 
tiam  suam. 

Recordatus  est  misericordioe  sua?:  et  Mem,ir(nu..%\\x 

.  Jacob  .  .  tlomiia 

veritatis  sua?  domui  Israel. 

Viderunt  omnes  termini  terrse  salu-  //,« 
tare  Dei  nostri  :   jubilate  Deo  omnis 
terra ;  cantate  et  exsultate  et  psallite. 


Psallite  Domino  in  cithara,  in  cithara  on  nostra 
et  voce  psalmi :  in  tubis  ductilibus,  et 
voce  tubjB  eornete. 


Jubilate  in  conspectu  Regis  Domini : 
moveatur  mare  et  plenitudo  ejus  :  orbis 
terrarum  et  qui  habitant  in  eo.  «' ' 


riumiua  plaudent  manu,  simul  mon-  tn  »/  tpsun 
tes  exsultabunt  a  conspectu  Domini :     vtruni  ante 
quoniam  venit  judicare  terram. 


Judicabit  orbem  terrarum  in  justitia : 
et  populos  in  sequitate. 


among  those  who  were  known  to  be  glad  that  tlic  Lord  is  Khig. 
"  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  suffering,  for  ever  from  the  throne  in  the  majesty  of  Divine 
Power. 

PSALM  XCVIIL 

This  is  a  prophetic  hymn  of  the  whole  Church  of  God,  Jew  and 
Gentile,  gathered  into  the  one  Christian  fold,  and  singing  to  the 
glory  of  one  Lord  and  King,  coming  to  .judge  the  world  with 
righteousness,  power,  love,  and  mercy.  The  Isr.ael  of  old,  the 
people  gathered  from  "the  ends  of  the  earth,"  all  the  creatiHl 


THE  PSALMS. 


•155 


THE  XCIX  PSALM. 
Dominus  regnavit. 


rr^HE  Lord  is  King,  be  the  people 


Tlie  XIX.  Dny. 

'^Frlyer.  -^     never  so  impatient  t  he  sitteth 

Danvii  u'^'     Ijetween  the  cherubimSj  be  the  earth 
{J^^'^i^-g-  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  power  loveth  judge- 
ment; thou  hast  prepared  equity  J  thou 
hast  executed  judgement  and  righte- 
ness  in  Jacob. 

I  chron.xxviii.2.       5  O  magnify  the  Lord  our  God  x 
Matt.  V.  33.'         and  fall  down  before  his  footstool,  for 

he  is  holy. 
Jer.  XV.  I.  6  Moses    and    Aaron    among    his 

Exod.xxxii.il.  .  i      ci  i  i 

1  Sum.  vii.  9.  priests,  and  oamuel  among  such  as 
call  upon  his  Name  «  these  called 
upon  the  Lord,  and  he  heard  them. 

Exod.  xxxiii  9—      7  He  Spake  unto  them  out  of  the 
"■  cloudy  pillar  x  for  they  kept  his  testi- 

monies, 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. 
isa.  vi.  3.  9  0  magnify  the  Lord  our  God,  and 

worship  him  upon  his  holy  hill  t  for  the 
Lord  our  God  is  holy. 


THE  C  PSALM. 
Julilate  Deo. 


Matting  Canticle. 


OBE  joyful  in  the  Lord,  all  ye 
lands    X   serve   the   Lord   with 
gladness,  and  come  before  his  presence 


PSALMUS  xcvm. 


D 


OMINUS    regnavit,    irascantuv  s/t-  Maiti..^. 

o  '  Ajip.  and  bvv., 

populi :  qui  sedes  super  Clieru-  iransii 


bin,  moveatur  terra. 


St.  Michael, 
3rd  Noct. 
regnabit 


with  a  song. 


Dominus  in  Sion  magnus  :  et  excel- 
sus  super  omnes  populos. 

Confiteantur  Nomini  tuo  magno ; 
Quoniam  terribile  et  sanctum  est:   et  ti  lerrihui  Qtw- 

^  ^  ^    ^  ...  7iium  sanctum 

honor  regis  judicium  diligit. 

Tu  parasti  direetiones  :  judicium  et  parasti  o'^ai/u^cju 
justitiam  in  Jacob  tu  fecisti. 

Exaltate  Dominum  Deum  nostrum 
et  adorate  scabellum  pedum  ejus:  quo- 
niam sanctum  est. 

IMoyses  et  Aaron  in  sacerdotibus 
ejus  :  et  Samuel  inter  eos  qui  invocant 
Nomen  cjusi. 

Invocabunt  Dominum,  et  ipse  exau- 
diebat  eos  :  in  columua  nubis  loque- 
batur  ad  eos. 

Custodiebant  testimonia  ejus  :  et 
prasceptum  quod  dedit  illis. 

Domine,  Deus  noster,  tu  exaudiebas 
eos ;  Deus  tu  propitius  fuisti  eis :  et  ul-  et  vindicam 
ciscens  in  omnes  adinveutiones  eorum. 

Exaltate  Dominum  Deum  nostrum, 
et  adorate  in  monte  sancto  ejus :  quo- 
niam sanctus  Dominus  Deus  noster. 


prfTTfplfl  IJlhe 

dederat 


cinitiu  itttdid 


PSALMUS  XCIX. 

JUBILATE  Deo  omnis  terra:  ser- 
vite  Domino  in  la3titia. 
Introite  in  eonspectu  ejus  :  in  exsul- 
tatione. 


Sat.  Mattins. 
Sund.  and  Fest. 
Lauds. 


works  of  God,  are  called  upon  to  slug  the  new  song  wbieli  pro- 
claims tlie  final  victory  of  tlie  King  of  kings.  Such  praises  for 
the  marvellous  works  of  Christ  in  the  salvation  of  mankind  are 
being  ofi'ered  day  by  day  in  the  Psalms  and  hymns  of  the  Church, 
and  still  more  in  her  Eucharistic  Sacrifices :  but  they  will  be 
ofl'cred  more  purely  and  fully  when  tlie  vision  of  St.  John  becomes 
a  reality  :  "  Evei-y  creature  which  is  in  Heaven,  and  on  the  earth, 
and  under  tlie  earth,  and  such  as  arc  in  the  sea,  and  all  that  are 
in  them  heard  I  saying.  Blessing,  and  honour,  and  glory,  and 
power,  be  unto  Him  that  sitteth  upon  the  throne,  and  unto  the 
Lamb  for  ever."  Already  with  voice  and  with  instrumental 
music  the  Church  sings  her  new  song  of  tbanlcsgiving  to  lier 
King,  but  hereafter  those  who  have  attained  a  part  in  His  Vic- 
tory over  evil  will  stand  upon  "  as  it  were  a  sea  of  glass  mingled 
with  fire  "  surrounded  with  the  dazzling  liglit  of  a  heavenly  sun- 
shine, "having  the  harps  of  God,"  and  singing  "the  song  of 
Muses  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." 

PSALM  XCIX. 

The  Presence  of  the  Lord  in  His  Church  is  here  set  forth. 
"  He  sitteth  between  tlie Cheridiims  "on  His  throne  of  mei'cy,  and 
His  greatness  is  manifested  in  "Zioii,"  the  City  of  God.  Before 
the  "  footstool "  of  His  earthly  altar  the  worship  of  all  is  to  bo 
offered,  while  His  priests  and  proj.hets  are  ministering  before 
God  and  man  in  the  work  of  intercession  :  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  o( 
them. 

It  may  be  observed  tliat  the  Ter-sanctus  of  Isaiah  and  of  the 
Revelation  is,  in  some  measure,  re]  n  sentcd  in  this  Psalm.  Holj 
is  God's  Name  [v.  3],  Holy  is  He  [v.  5],  Holy  is  thr  Lord  oiu 


450 


THE  PSALMS. 


'Hie  XIX.  D.iv        -Z   Be  ye  sure  lluit  tlio  LuiJ  lie  is 

^7rav<r-  ^"^""^ '>    **^  ^^  ^^  ^^'^^    ^''"^^^    "^''''^''  "^'  '^"'^ 

is^xmr?'!' "■     'lo*-  ^^'^  o'^^  selves  »  we  are  his  people, 
and  the  sheep  of  liis  pasture. 

3  O  go  your  way  into  his  gates 
with  thanksgiving,  and  into  his  courts 
witli  praise  t  Ijc  thankful  unto  him,  and 
speak  good  of  his  Name. 

4  For  the  Lord  is  gracious,  his 
mercy  is  everlasting  »  and  his  truth 
endurefh  from  generation  to  genera- 
tion. 


Eph.  ii.  10 
John  I.  H. 
I  Pit.  ii  2i. 
JkIiii  X.  7.  !>. 


K.M.  xxvii  .  20, 


1  S.im.  Nviii.  H. 


2  Prl.  iii.  12. 
Itc'v.  x.\ii.  20. 


THK  CI  I'.SAL1I. 

Misericordiam  et  judicium. 


Iloyal  Arrcssion. 


M' 


judgement  t  unto  tlieo,  ()  Lord, 
will  I  sing. 

2  O  let  me  have  understanding  x  in 
the  way  of  godliness. 

3  AVhen  wilt  thou  come  unto  me  t 
I  will  walk  in  my  house  with  a  perfect 
heart. 

4  I  will  take  no  wicked  thing  in 
hand ;  I  hate  the  sins  of  unfaithful- 
ness «  there  shall  no  such  cleave  unto 
me. 

5  A  froward  heart  shall  depart  from 
me  »  T  w'll  not  know  a  wicked  person. 

G  AViioso  privily  slandercth  his 
neighbour  i  him  will  I  destroy. 

7  AVhoso  hath  also  a  proud  look  and 
hi-jh  stomach  »  I  will  not  sutler  him. 


Scitole  quoiiiam  Dommu.s,  ipse  est 
Deus  :  i^ise  fecit  nos,  et  non  ipsi  nos. 

Populus  ejus  et  oves  pascuaj  ejus,  av.  .iu(™  |i<p 
introite   portas   ejus    in    confe.ssione  : 
atria  ejus  in  hymnis ;  confitemini  illi.    hymnis  <-»n/i-.- 

Laudate  Nomen  ejus ;  quouiam  sua- 
vis  est  Dominus;  in  ffiternum  miseri- 
cordia  ejus:  et  usque  in  gencrationcm  iasa-caiumi^cuii 
et  generationem  Veritas  ejus. 


I'SALMUS  C. 

MISERICORDIAM  et  judicium:  s..t.Matiin, 
eantabo  tilji,  Domine. 

Psallam  et  intclligam  in  via  imma- 
culata  :  quando  verdes  ad  me. 

Peramhulabam  in  innocentia  cordis 
mei :  in  medio  domus  mea;. 

Non  proponebam  ante  oculos  meos 
rem    iujustam  :    facientes    praivarica-  rem  in«i..m 
tiones  odivi. 

Non  adhajsit  mihi  cor  pravum  :  de- 
clinantem  a  me  malignum  non  cog- 
noscebam. 

Detrahentem   secreto  proximo  suo :  „rf,rrju.pr..j-» 

11  mum  » It  urn 

lunc  persequebar.  occune 

Supcrbo  oculo  et  insatiabili  corde  : 

cum  hoc  non  edcbam.  hoci.m«( 


God  [v.  9]  :  and  tli:it  (as  in  Isaiiili,  Ezekiel,  and  tlie  Vision  of 
St.  John)  the  IVeseucc  of  God  is  associated  witli  mysterious 
I)eing3  called  "  living  creatures,"  "  Seraphim  "  and  "  Clierubini." 
As  Isaiah  spake  of  (.'lirist,  and  beheld  His  glory  in  that  vision  of 
the  Lord,  liigh  and  lifted  uji  and  sitting  upon  His  throne,  so  also 
did  St.  .lohn  when  he  lieheld  the  throne  in  the  midst  of  the  fonr- 
and-twenty  elders  of  the  Old  and  New  Dispensation.  .So  also  in 
this  Psalm  we  l)ehold  the  Lord  Jesus  set  before  us  as  the  King  of 
glory,  the  Oliject  of  our  highest  reverence  and  worship,  manilest- 
ing  His  Presence  at  His  footstool. 

PSALM  C. 

This  is  also  a  jubilant  thanksgiving  of  the  Catholic  rhiireh  of 
Christ  for  the  blessing  of  God's  adojitiou.  No  longer  is  the  Divine 
I'rcscnce  manifested  in  one  land  alone,  Imt  "  all  lands  "  are  illu- 
minated by  it :  no  longer  is  the  fold  of  God  opened  only  to  one 
people,  but  all  the  baptized  are  numbered  among  tlie  sheep  of 
His  pasture ;  and  they  are  His,  not  bccau.se  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  great  joy,  tlierefore,  the  Chnrch  reniouiliers  the  words  of 
the  Lord,  "  I  am  the  Good  Sliepherd,  and  know  .My  sheep,  and 
nm  known  of  Jline."     With  great  joy  she  calls  to  mind  that  He 


also  said,  "  By  Me  if  any  man  enter  in,  lie  shall  be  saved,  and  g'l 
in  and  out,  and  find  pasture"  ....  "there  shall  be  one  fold,  and 
one  Sheplierd."  And  knowing  what  "  gracious  words  proceeded 
out  of  His  mouth"  when  He  was  visible  among  men,  those  words 
are  to  faithful  hearts  as  if  they  wore  being  continuously  spoken, 
words  of  mercy  and  words  of  truth  that  never  cease  to  be  heanl 
by  those  who  listen  for  the  voice  of  the  Good  Shepherd. 

Thi.s  Psalm  is,  therefore,  to  be  taken  as  a  thanksgiving  for  the 
grace  given  in  the  Church  by  the  manifestation  of  Christ's  Pre- 
sence: according  to  His  words  of  enduring  truth,  "  Lo,  I  am  with 
you  alway,  even  to  the  end  of  the  world."  ''The  Lord  is  King," 
"  Be  ye  sure  that  the  Lord  He  is  God  :"  eveu  the  Lord  oiu:  Shep- 
herd. 

PSALM  CI. 

Mercy  and  judgment  are  the  two  great  chamcteristics  which 
mark  the  acts  of  Christ  towards  others  while  He  was  upon  eartli, 
and  the  two  which  distinguish  His  rule  in  His  Kingdom.  This 
Psalm  expresses  first  His  righteous  purposes  while  preparing  the 
way  of  Ilis  Kingdom  and  lifting  up  the  longings  of  His  human 
heart  to  the  Father;  and,  seeoudly.  His  Voice  speaking  from  the 
midst  of  His  Jlystical  Hody  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  rSALMS. 


457 


riie  XIX. 
Evening 
Prayer. 


Rev.  xxi  27. 
liph.  V.  17. 


Rev.  xxii.  12. 
Matt.  ill.  12. 


l'"y-  8  Mine  eyes  look  upon  -such  as  are 
faitliful  in  tlie  land  j  that  tliey  may 
dwell  with  me. 

9  Whoso  leadeth  a  godly  life  i  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. 

11  I  shall  soon  destroy  all  the  un- 
godly that  are  in  the  land  »  that  I 
may  root  out  all  wicked  doers  from 
the  city  of  the  Lord. 


The  XX.  Diiy. 

Morning 

Prnger. 
Ash-Wednes<lay 

Kvensonfj. 
A  Penitential 

Psalm. 


Job  vii.  C. 

ix.  25. 
Prov.  xvii.  22. 
Job  XXX.  30. 


Isa.  xxxviii.  H, 

Job  xix.  20. 
Lam.  iv.  8. 


tsa.  xxxviii    13. 
Job  XXX.  1:9. 


H' 


M.itt.  xxvii.  39. 
41. 


THE  CI  I  PSALM. 
Domine,  exaudi. 

EAR  my  prayer,  O  Lord  t  and 
let  my  crying  come  unto  thee. 

2  Hide  not  thy  face  from  me  in  the 
time  of  my  trouble  j  incline  thine  ear 
unto  me  when  I  call ;  O  hear  me,  and 
that  right  foon. 

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  x  so  that  I  forget 
to  eat  my  bread. 

5  For  the  voice  of  my  groaning  x 
my  bones  will  scarce  cleave  to  my 
flesh. 

G  I  am  become  like  a  pelican  in  the 
wilderness  x  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  x  and  they  that  are  mad  upon 
me  are  sworn  together  against  me. 


Ocull  mci  ad  fideles  terra;,  ut  sede- 
ant  mecum  :  ambulans  in  via  inimacu- 
lata,  hie  mihi  ministrabat. 


Non  habitabit  in  medio  doniiis  meifi 
qui  facit  superbiam  :  qui  loquitur  iui- 
qua,  non  direxit  in  conspectu  oculorum 
meorum. 

In  matutino  interficiebam  omnes 
peccatores  terra; :  ut  disperderem  de 
civitate  Domini  omnes  operantes  ini- 
quitatem. 


PSALM  US  CI. 

DOMINE, exaudi  orationem  meam :  s.it.  Mattins. 
et  clamor  mens  ad  te  veniat. 
Non  avertas  faciem  tuam  a  me  :  in 
quacunque  die  tribulor,  inclina  ad  me 
aurem  tuam. 

In  quacunque  die  invoeavero  te  :  ve- 
lociter  exaudi  me. 

Quia   defeceruut    sicut  fumus   dies  sicutin/r/iwit.* 

.  .  coTt/uxa  sunt 

mei :  et  ossa  mea  sicut  cremmm  arue- 
runt. 

Percussus  sum  ut  foenum,  et  aruit 
cor  meum  :  quia  oblitus  sum  comederc  nKn.ducnmpanfm 
panem  meum. 

A    voce   gemitus    mei  :   adlia'sit   os  aMtcs«r,mi  usm 

tiled 

meum  carni  mese. 

Similis  factus  sum  pelicano  solitudi- 
nis :  factus  sum  sicut  nycticorax  in 
domicilio. 

Vigilavi :  et  factus  sum  sicut  passer  invcun ;« ,rdif.M 
solitarius  in  tecto. 


Tota  die  exprobrabant  mihi  inimici 
mei :  et  qui  laudabant  me  adversum 
me  jurabant. 


tlie  Loi'd  Jesus,  to  Whom  alone  of  all  men  was  given  a  "  perfect 
heart"  in  its  original  nature,  and  in  tlic  obedience  of  will.  To 
Euch  perfect  holiness  and  righteousness,  froward  or  wilful  wicked- 
ness, whether  of  the  unfaithful,  of  the  slanderer,  of  him  who  has 
been  misled  by  that  pride  which  gave  Satan  his  tirst  hold  on  man, 
of  deceitful  and  lying  persons  who  copy  the  "father  of  lies*'  in 
their  sin,  or  of  any  other  perverse  uuholiness,  is  thoroughly  hate- 
ful:  and  our  Lord  showed  His  abhorrence  of  such  while  He  was 
upon  eartli;  as  lie  declares  respecting  His  glorified  Church  tliat 
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  humbly  to  use 
this  Psalm  respecting  his  own  determination  to  root  out  siu  IVom 
the  City  of  the  Loid. 


PSALM  CII. 

In  this,  the  fifth  of  the  Penitential  Psalms,  the  Voice  of  Christ, 
as  the  Hepreseutative  Penitent,  is  heard  pleading  with  God  for 
pardon  and  restoration  to  His  Presence.  Though,  as  St.  Augus- 
tine says,  there  are  some  things  which  make  us  fear  to  say  so, 
there  are  other  things  which  force  us  to  say  so :  and  a  humble 
reverence  influencing  all  our  thoughts  on  so  awful  a  subject,  we 
may  thankfully  accept  such  a  meaning  as  exhibiting  the  fulness 
and  depth  of  our  Saviour's  Sacrifice  of  Himself  for  sinners.  The 
same  holy  Voice  is  .also  heard  lifting  up  the  supplication  of  His 
fainting  Church  that  God  will  build  up  the  walls  of  the  Heavenly 
(;ity,  and  raise  it  to  the  glory  of  a  never-ending  endurance  by 
filling  it  with  the  glory  of  His  eternal  Presence.     So  out  of  th<» 

3  N 


458 


THE  PSALMS. 


The  XX.  Day, 
Morning 
Prat/er. 


Ps.  xxxviii.  1. 
Gal.  iii.  13. 


Isa.  x.xxviii.  12. 


rsa. Ix.  I. 
Gal.  iv.  4. 


Isa.  xl.  5. 
Heb.  xii.  22. 
lsa.liv.  II. 


Isa  Ixv.  17,  18 
£ph.  ii.  10. 
John  ill.  2.  5. 


9  For  I  have  eaten  ashes  as  it  were 
bread  t  and  mingled  my  drink  with 
weeping; 

10  And  that  because  of  thine  in- 
dig-nation  and  wrath  :  for  thou  hast 
taken  me  up,  and  east  me  down. 

11  My  days  are  gone  like  a  shadow  » 
and  I  am  withered  like  grass. 

12  But  thou,  O  Lord,  shalt  endure 
for  ever  »  and  thy  remembrance 
throughout  all  generations. 

13  Thou  shalt  arise,  and  have  mercy 
upon  Sion  «  for  it  is  time  that  thou 
have  mercy  upon  her,  j'ea,  the  time  is 
come. 

14  And  why  ?  thy  servants  think 
upon  her  stones  t  and  it  pitieth  them 
to  see  her  in  the  dust. 

1 5  The  heathen  shall  fear  thy  Name, 
O  Lord  t  and  all  the  kings  of  the  earth 
thy  Majesty; 

16  When  the  Lord  shall  build  up 
Sion  t  and  when  his  glory  shall  appear; 

17  When  he  turneth  him  unto  the 
prayer  of  the  poor  destitute  j  and  de- 
spiseth  not  their  desire. 

18  This  shall  be  written  for  those 
that  come  after  i  and  the  people  which 
shall  be  bom  shall  praise  the  Lord. 

19  For  he  hath  looked  down  from 
his  sanctuary  t  out  of  the  heaven  did 
the  Lord  behold  the  earth  ; 

20  That  he  might  hear  the  mourn- 
ings of  such  as  are  in  captivity  »  and 
deliver  the  children  appointed  unto 
death ; 

21  Tliat  they  may  declare  the  Name 
of  the  Lord  in  Sion  j  and  his  worship 
at  Jerusalem. 


Quia  cinerem  tanquam  panem  man- 
ducabam :  et  potum  meum  cum  fletu 

miscebam.  ttlrperah„m 

A  facie  irae  indiguationis  tuse  :  quia  ira?  ,-t 
elevans  allisisti  me. 

Dies  mei  sicut  umbra  deelinaverunt : 
et  ego  sicut  fojnum  arui. 

Tu  autem,  Domine,  in  seternum  per- 
manes  :  et  memoriale  tuum  in  gene-  i«iacuiiims,ccuii 
ratione  et  generationem. 

Tu  exsurgens,   Domine,  misereberis 
Sion:    quia    tempus    miserendi   ejus,  qu>!"'i">'"empi.s 
quia  venit  tempus. 


Quoniam  placuerunt  servis  tuis  la-  Qinabene,ii, 

...  ...  /"'« k'tljut 

pides  ejus  :  et  terrte  ejus  miserebuntur.     «fri  im 


flCZ~ 

uerunt 


et  irilijciiliit .  . 
majestate 


Et  timebunt  gentes  Nomen  tuum, 
Domine  :  et  omnes  roges  terrse  gloriam 
tuam. 

Quia  oedificavit  Dominus   Sion 
videbitur  in  gloria  sua. 

Rcspexit   in   orationem   humilium  :  i>aiipetum 
et  non  sprevit  precem  eorum. 

Scribantur  hfcc  in  generatione  al- 
tera :  et  populus  qui  creabitur  laudabit 
Dominum. 

Quia  prospexit  de  exeelso  saneto 
suo  :  Dominus  de  coelo  in  terram 
aspexit ; 

Ut  audiret  gemitus  compeditorum  :  s'miium  vmcvir.. 
ut  solveret  filios  interemptorum. 


Ut  annuntient  in  Sion  Nomen  Do-  "dn-jncittur . 

titUt 

mini :  et  laudem  ejus  iu  Hierusalem. 


(Icptli  of  sorrow  for  sin  Faith  looks  forward  to  that  Messed  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  he  any  more  pain :  for  the  former  things  are 
passed  away."  [Rev.  xxi.  4.] 

It  is  significant  of  our  Lord's  great  humiliation  that  His  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.'* 
[James  v.  11.]  Thus  Job  laments,  "  My  days  are  swifter  than  a 
weaver's  shuttle,  and  are  spent  without  hope.  .  .  .  My  skin  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  sufl'eriug  ser- 
vants 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,  so  wilt  Thou  make  an  cud  of  me.     Like  a  crane 


or  a  swallow,  so  did  I  chatter :  I  did  mourn  as  a  dove  :  mine  eyta 
fail  with  looking  upward  :  O  Lord,  I  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  their  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  tli.it  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  forth  on  the  travail  of  His  soul  and  was  satisfied;  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,  "  TIiou  shalt  arise,  and  have  mercy  upon  Sion 


'  The  title  of  tliis  Psalm  is,  "  A  Prayer  of  the  Afflicted,  when  He  U  over- 
whelmed, and  ponrutU  out  His  complaint  before  the  Lord." 


THE  PSALMS. 


459 


Tlie  XX.  Day. 
Morning 
Prayer. 


Is-i.  xxxviii.  10. 


Hib.  i.  10. 
2  Pet.  iii.  5. 


Hrh.X.  II. 
2  Pet  ill.  10. 


//<•».  i.  12. 
Isa.  xxxiv.  4. 
Mai.  iii.  6. 


Isa.  Ix.  19—22. 
liv.  13. 


[A  daily  Morning 
Psalm  in  the 
Eastern  Ch.] 


Job  xxxiii.  18. 
L.iin   iii.  22. 


22  When  the  people  are  gathered 
together  »  and  the  kingdoms  also,  to 
serve  the  Lord. 

23  He  brought  down  my  strength 
in  my  journey  t  and  shortened  my 
days. 

24  But  I  said,  O  my  God,  take  me 
not  away  in  the  midst  of  mine  age  t 
as  for  thy  years,  they  endure  through- 
out all  generations. 

25  Thou,  Lord,  in  the  beginning 
hast  laid  the  foundation  of  the  earth  t 
and  the  heavens  are  the  work  of  thy 
hands. 

26  They  shall  perish,  but  thou  shalt 
endure  t  they  all  shall  wax  old  as  doth 
a  garment ; 

27  And  as  a  vesture  shalt  thou 
change  them,  and  they  shall  be 
changed  «  but  thou  art  the  same,  and 
thy  years  shall  not  fail. 

28  The  children  of  thy  servants 
shall  continue  «  and  their  seed  shall 
stand  fast  in  thy  sight. 

THE  cm  PSALM. 

Benedic,  anima  mea. 

PRAISE   the  Lord,  O  my  soul  » 
and  all  that  is  within  me  j^raise 
his  holy  Name. 

2  Praise  the  Lord,  O  my  soul  t  and 
forget  not  all  his  benefits ; 

3  Who  forgiveth  all  thy  sin  j  and 
healeth  all  thine  infirmities ; 

4  Who  savetli  thy  life  from  de- 
struction J  and  crowneth  thee  with 
mercy  and  loving-kindness ; 


In  conveniendo  populos  in  unum  : 
et  reges  ut  serviant  Domiuo. 


Kespondit  ei  in  \'ia  virtutis  suae  : 
pauoitatem  dierum  mcorum  nuntia 
mihi. 

Ne  revoces  me  in  dimidio  dierum 
mcoi'um  :    in    generatione    et   genera- in saiuium ta-cusi 
tionem  anni  tui. 

Initio  tu,  Domine,  terram  fundasti : 
et  opera  manuum  tuarum  sunt  coili. 


Ipsi  perilnmt,  tu  autcm  permanes  : 
et  omnes  sicut  vestimentum  veteras- 
cent. 

Et  sicut  opertorium  mutabis  eos,  et 
mutabuntur :  tu  autem  idem  ipse  es, 
et  anni  tui  non  deficient. 

Filii  servorum  tuorum  habitabunt : 
et  semen  eorum  in  saeulum  dirigetur.   sa-niu 


B 


PSALMU.S  CII. 
ENEDIC,  anima  mea.  Domino : 


Nomini  sancto  ejus. 


Sat.  Mattins. 
Whitsunt  de, 

et   omnia   quce    intra   me   sunt,  st.  Miiiiaei, 

^  3rd  Noel. 

All  Saints, 

.     .  ,.        1st  Nort. 

Benedic,  anima  mea,  Domini :  etnoli  inienoramea 
oblivisci  omnes  retributioncs  ejus. 

Qui  propitiatur  omnibus  iniquitati-  piopMusjit 
bus  tuis  :  qui  sanat  omnes  infirmitates  languores 
tuas. 

Qui  redimit  de  interitu  vitam  tuam  :  "'['SlauXl. 
quia coronat  te  in  misericordia  et  mise-     t"um"ui'loro- 

,  •        .1  not  te  in  rnise- 

ratlOmbUS.  rallone  et  7nise- 

rictirdia:  renov 


....  When  tlie  Lord  shall  build  up  Sion,"  for  He  knew  that  the 
fulness  of  time  had  eorae,  and  that  though  the  earthly  Zion  was 
nhout  to  become  a  desolation,  the  City  of  God  w.as  to  be  built  up 
anew,  a  spiritual  bouse,  not  made  with  hands,  eternal  in  the 
heavens. 

To  the  edification  of  the  spiritual  Zion  the  rest  of  the  Psahn 
looks ;  seeming  to  say  with  the  prophet,  "  0  Thou  afflicted,  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.  And  all  Thy  children  shall  be 
taught  of  the  Lord;  and  great  shall  be  the  peace  of  Thy  children. 
In  righteousness  shalt  Thon  be  established."  *'  Thy  sun  shall  no 
more  go  down,  neither  shall  Thy  moon  withdraw  itself;  for  the 
Lord  shall  be  Thine  everlasting  Light,  and  the  days  of  Thy 
mourning  shall  bo  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  Body,  looks  forward  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,  m.ay  look  forward  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  will  be  ratified  in  that 
Day  when  the  redeemed  and  pardoned  shall  '*  stand  fast,"  upheld 
by  the  Cross  of  their  afflicted  and  glorified  Saviour. 

PSALM  CI  II. 

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  spirltu.al  blessings  in 
heavenly  places,  in  Christ." 

In  its  Liturgical  use  it  is  to  be  regarded  as  the  thanksgiving 
of  the  Church  for  the  redeeming  work  of  Christ :  a  thanksgiving 
olfcred  up  indeed  on  behalf  of  the  whole  body  of  human  nature 
for  evei'y  individual  member  of  which  that  ever  lived,  or  ever  wil 
live,  Christ  died.  For  the  Church  is  the  true  "anima  mundi;"  and, 
3  N  2 


460 

Tlie  XX.  Day. 

Prayer. 
Zech.  ix.  17. 
Isa.  il.  11.31. 

2  Tim.  ii.  26. 


rioil.  .xxxiv.C,  7. 


THE  PSALMS. 


Isa.  i.  IS. 


Eph.  iii.  IS. 


John  \x.  17. 


5  Who  satisfieth  thy  mouth  with 
oood  thinn's  »  making  thee  young  and 
Ui.sty  as  an  eagle. 

6  The  Lord  exeeuteth  righteousness 
and  judgement  t  for  all  them  that  arc 
oppressed  with  wrong. 

7  He  shewed  his  ways  unto  Moses  t 
his  works  unto  the  children  of  Israel. 

8  The  Lord  is  full  of  compassion 
and  mercy  »  long-suffering,  and  of 
great  goodness. 

9  He  will  not  alway  be  chiding  t 
neither  keepeth  he  his  anger  for  ever. 

10  He  hath  not  dealt  with  us  after 
our  sins  x  nor  rewarded  us  according 
to  our  wickednesses. 

11  For  look  how  high  the  heaven 
is  in  comparison  of  the  earth  t  so  great 
is  his  mercy  also  toward  them  that 
fear  him. 

12  Look  how  wide  also  the  east  is 
from  the  west  %  so  far  hath  he  set  our 
sins  from  us. 

13  Yea,  like  as  a  father  pitieth  his 
own  children  «  even  so  is  the  Lord 
merciful  unto  them  that  fear  him. 

14  For  he  knoweth  whereof  we  are 
made  «  he  remembereth  that  we  are 
but  dust. 

15  The  days  of  man  are  but  as 
grass  J  for  he  fiourisheth  as  a  flower  of 
the  field. 

16  For  as  soon  as  the  wind  goetb 
over  it,  it  is  gone  »  and  the  place 
thereof  shall  know  it  no  more. 

17  But  the  merciful  goodness  of  the 
Lord  endureth  for  ever  and  ever  upon 
them  that  fear  him  j  and  his  righteous- 
ness upon  children's  children ; 

18  Even  upon  such  as  keep  his 
covenant  i  and  think  upon  his  com- 
mandments to  do  them. 


Qui  replet  in  bonis  desiderium  tuum : 
renovabitur  ut  aquilse  juventus  tua. 

Faciens  misericordias  Dominus :  ct 
judicium  omnibus  injuriam  patienti- 
bus. 

Notas  fecit  vias  suas  Moysi :  filiis 
Israel  voluntates  suas. 

Miserator  et  misericors  Dominus  : 
longanimis  et  multum  misericors. 

Non  in  perpetuum  irascetur  :  neque 
in  ffiternum  comminabitur. 

Non  secundum  peccata  nostra  fecit 
nobis  :  neque  secundum  iniquitates 
nostras  retribuit  nobis. 

Quoniam  secundum  altitudinem  coeli 
a  terra :  corroboravit  misericordiam 
suam  super  timentes  se. 

Quantum  distat  ortus  ab  oecidente  : 
longe  fecit  a  nobis  iniquitates  nostras. 

Quomodo  miseretur  pater  filiorum, 
misertus  est  Dominus  timentibus  se : 
quoniam  ipse  cognovit  figmentum  nos- 
trum. 

Ilecordatus  est  quoniam  pulvis 
sumus :  homo  sicut  fcenum  dies  ejus ; 
tanquam  flos  agri  sic  efflorebit. 

Quoniam  spiritus  pertransibit  in 
illo,  et  non  subsistet :  et  non  cognoscet 
amplius  locum  suum. 

]\Iisericordia  autem  Domini  ab  a;ter- 
no :  et  usque  in  teternum  super  timentes 
eum. 

Etjustitia  illius  in  filios  filionim  : 
his  qui  servant  tcstamentum  ejus; 


Et  memores  sunt  mandatorum  ip- 
sius  :  ad  faciendum  ea. 


jintitfTis  ft 


in  ^S'l^""!  if'tsvil'iT 
.  .  indtt/nabuitr 


eonjirmavit  D'n:ti- 
11  III 


oric'ia .  .  elutuj'tril 


quia  ipse  scit 


Memento  Donihie 
quod  pulvts 


Hajfnriet 


pe'lratiiiil  .  .  et 
non  erit 


a  stEcuto  el  u8if"e 
in  Sii'rttlitiH 
stEvuti 


vus!odii-jitibti3 


Et  memnria  reli- 
nent'bus  ntiin- 
data  ejus  ut 
faciant  ea 


although  the  world  without,  and  even  the  dumb  crcatiou,  praises 
God  iu  a  certain  sense  b_v  tlie  fulfihnent  of  its  duty  and  Tocttion, 
it  is  within  tlie  Church  alone  that  mankind  can  appreciate  the 
blessings  of  Rodeinptiou,  and  praise  the  I.ord  for  them. 

The  Psahn  contemplates  mankind,  then,  as  a  whole,  and  in  its 
fallen  condition,  and  looks  forward  to  that  work  whose  eilccts 
reached  back  to  the  age  of  the  Psalmist  and  to  all  previous  times, 
the  work  by  which  the  Saviour  of  all  brought  about  the  forgive- 
ness of  all.  The  "  sin  "  is  thus  not  any  particular  sins  of  one  per- 
son, but  the  aggregate  sin  of  mankind,  there  being  no  sin  for 
which  the  blood  of  Christ  is  not  a  sufficient  sacrifice  and  Atone- 
ment. The  "  infirmities  "  are  also  those  which  came  upon  man- 
kind through  sin ;  uU  that  long  train  of  physical  weaknesses  and 


degenerations  which  culminate  in  death :  and  all  those  spiritual 
weaknesses  which  the  grace  of  God  only  can  prevent  trom  ending  in 
spiritual  destruction.  Thus  Christ  procured  a  moditication  of  the 
sentence, "  Thou  slialt  surely  die,"  by  redeeming  the  life  of  human 
nature  from  that  incapacity  for  immortality  which  was  the  con- 
sequence 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  interpretation  of  the  whole  I'sahn. 
Man  deserved  the  loss  of  eternal  life  and  of  the  Vision  of  God, 
but  the  Lord  was  full  of  compassion  and  mercy,  and  provided  a 
means  of  pardon  and  restoration.  Man  alienated  himself  from 
the  family  of  tiod,  yet  He  pitieth  men  as  His  children  still,  and 
remembers  tliat  they  were  created  with  a  power  of  falling  from 


THE  PSALMS. 


461 


flie  XX.  Day. 
Morniii(j 

Prayer, 
John  i.  I. 
Kcv.v.  12. 

xix.  11—10. 

xxiu  1. 
Dan.  vii.  10. 
Heb.  i.  14. 
F.ph.  iii.  10. 


Rcv.iv.8— n. 


Col.  i.  IG. 


Evounff 
Praifer. 

Whitsunday, 
EvensoH};. 

Job  xl.  10. 

Isa.  vi.  3. 


Exod.iii  2. 
i  Tim.  vi.  IG. 
1  John  i.  5. 
Rev.  i.  12—16. 
xxi.  23. 


2  Pel   iii.  .i. 
Jiili  xxxviii. 


19  The  Lord  hath  prepared  his  seat 
in  heaven  t  and  his  kingdom  niletli 
over  all. 

20  O  praise  tlie  Lord,  j-e  Angels  of 
liis,  ye  that  excel  in  strengtli  >  ye  that 
fulfil  his  commandmentj  and  hearken 
unto  the  voice  of  his  words. 

21  O  praise  the  Lord^  all  ye  his 
hosts  t  ye  servants  of  his  that  do  his 
pleasure. 

22  O  speak  good  of  the  Lord,  all 
ye  works  of  his,  in  all  places  of  his 
dominion  »  praise  thou  the  Lord,  O 
my  soul. 

THE  CIV  PSALM. 
Beiiedic,  anima  mea. 

PRAISE  the  Lord,  O  my  soul  j  O 
Lord  my  God,  thou  art  heeome 
exceeding  glorious;  thou  art  clothed 
with  majesty  and  honour. 

2  Thou  deckest  thy  self  with  light 
as  it  were  with  a  garment  t  and  spread- 
est  out  the  heavens  like  a  curtain. 

3  Who  layeth  the  beams  of  his 
chambers  in  the  waters  »  and  maketh 
the  clouds  his  chariot,  and  walketh 
upon  the  wings  of  the  wind. 

4  He  maketh  his  angels  spirits  » 
and  his  ministers  a  flaming  fire. 

5  He  laid  the  foundations  of  tb.e 
earth  t  that  it  never  should  move  at 
any  time. 

G  Thou  coveredst  it  with  the  deep 
like  as  with  a  garment  t  the  waters 
stand  in  the  hills. 

7  At  thy  rebuke  they  flee  t  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  ap- 
pointed for  them. 


Dominus  in  coelo  paravit  sedcm 
suam  :  et  regnum  ipsius  omnibus 
dominabitur. 

Benedieite  Domino,  omnes  angeli 
ejus  :  potentes  virtute,  facientes  ver- 
bum  illius,  ad  audiendam  vocem  ser- 
monum  ejus. 

Benedieite  Domino,  omnes  virtutes 
ejus  :  ministri  ejus  qui  faeitis  volunta- 
tem  ejus. 

Benedieite  Domino,  omnia  opera 
ejus:  in  omni  loco  dominationis  ejus; 
benedic,  anima  mea,  Domino. 


psALMus  cm. 

BENEDIC,   anima  mea.  Domino :  s»turfay  wiut- 
Domine,  Deus  mens,  magnifica- 

tus  es  vehementer. 

Confessionem  et  deeorem  induisti : 
amictus  lumine  sicut  vestimento. 

Extendens  ccelum  sicut  pellem  :  qui 
tegis  aquis  superiora  ejus. 

Qui  ponis  nubem  ascensum  tiium  :  oni  ,,aiiti,  ^c 
qui  ambulas  super  pennas  ventorum. 

Qui  facis  angelos  tuos  spiritus  :  et 
ministros  tuos  ignem  urentem. 

Qui  fundasti  terram  super  stabilita- 
tem  suam :  non  inclinabitur  in  sebcu- 
lum  sfeculi. 

Abj'ssus,  sicut  vestimentum,  amictus  pni  i„m 
ejus  :  sujier  montes  stabunt  aqure. 

Alj  increpatione  tua  fugient :  a  voce 
tonitrui  tui  formidabunt. 

Ascendunt  montes;  et  descendunt 
campi  :  in  locum  quera  fundasti  eis. 


their  first  estate,  aiul  of  leturning  to  the  dust  from  wliich  they 
were  taken.  In  His  "  merciful  goodness,"  therofoi-e,  the  Son  of 
God  comes  down  from  Heaven  to  become  Man  Himself,  that  the 
righteousness  of  God  may  be  extended  upon  "  childi'en's  children  " 
if  they  are  in  tlie  new  covenant  founded  on  tlie  Incarnation. 

The  last  verses  of  the  Psalm  expi-ess  tlio  unity  of  tlie  Cliurcb  in 
Heaven  witli  the  Church  on  earth  tlirough  the  work  of  Clirist. 
•'  Ye  are  come  unto  mount  Sion,  and  unto  the  City  of  the  living 
God,  the  heavenly  Jerusalem,  and  to  an  innumeralile  company  of 
angels:  to  the  general  assembly  and  Church  of  the  Firstborn, 
which  are  written  in  Heaven."  [Heb.  xii.  22.] 

PSALM  CIV. 

Tliis  is  a  hynm  of  praise  to  the  Ci'eator  of  all  things  visilile  and 
invisible:  and  it  looks  beyond  tlie  first  Creation  to  tliat  time  of 


which  Isaiah  was  inspired  to  proplicsy  in  tlie  words  of  God 
Himself,  "  Behold,  I  create  new  heavens  and  a  new  earth  :  and 
the  former  shall  not  be  remembered,  nor  come  into  mind ;  but  be 
ye  glad  and  rejoice  in  that  which  I  create :  for,  behold,  I 
create  Jerusalem  a  rejoicing,  and  her  people  a  joy."  [Isa.  Ixv. 
17.]  For  this  reason  the  Cliurch  has  appointed  this  Psalm  for 
Whitsunday,  as  being  one  the  mystical  sense  of  which  glorifies 
God  the  Holy  Ghost,  the  "  Giver  of  life,"  in  the  spiritual  creation  : 
and  formerly  this  sense  was  brouglit  out  even  more  conspicuously 
by  tlie  use  of  the  Psalm  througliout  tiie  Octave  as  well  as  on 
Wliitsun-day  itself. 

Wliatever  is  recorded  in  Holy  Scripture  respecting  the  natural 
Creation  is  set  down  from  information  given  by  tlie  Creator  Him- 
self: and  in  whatever  language,  wliethor  that  of  liistory,  prophecy, 
or  poetry,  such  information  is  given,  the  absolute  Truthfulness  of 


462 


THE  PSALMS. 


Tlie  XX.  Day. 
J£pening 

Prayer. 
Job  xxxviii.  11. 
Gen.  i.  6,  7. 
Job  xxxriii,  16. 


Job  xxxviii.  26. 
Diiut.  xi.  14. 
Matt.  V.  4a. 


Gen.  xiv.  18. 
Matt.  xxvi.  27. 
Ps.  xlv.  7. 
Re\.  vi.  C. 


Hcv.  xxii.  2. 
Nuitib  xxiv  6. 


9  Thou  hast  set  them  their  bouiuls 
wliich  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  t  and  the  \vild  asses  quencli 
their  thirst. 

liJ  Beside  them  shall  the  fowls  of 
the  air  have  their  habitation  »  and  sing 
among  the  branches. 

13  lie  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. 

19  He  appointed  the  moon  for  cer- 
tain seasons  «  and  the  sun  knoweth 
his  going  down. 

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  x  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  gocth  forth  to  his  work, 
and  to  his  labour  x  until  the  eveiiinsj'. 


Terminum  posuisti,  quern  non  trans- 
gredientur :  neque  convertentur  operire 
terram. 

Qui  emittis   fontes  in  couvallibus  :  wnir'rf 
inter  medium  montium  pertrausibunt 
aquiB. 

Potabunt  omnes  bestite  agri :  expec-  bestiie  ji .roi un. 
tabunt  onagri  in  siti  sua. 

Super  ea  volucres  cceli  habitabunt : 
de  medio  petranim  dabunt  voces. 

Rigans  montes  de  superioribus  suis  : 
de  fructu  operum  tuorum  satiabitur 
terra. 

Producens  foenum  jumentis  :  et  her- 
bam  servituti  hominum. 

Ut  educas  panem  de  terra  :  et  vinum  educai 
lajtificet  cor  hominis. 

Ut  exhilaret  faciem  in  oleo  :  et  pauis 
cor  hominis  confirmet. 

Saturabuntur  lin^na  campi,  et  cedri  omnw  iigna  »/< 

^  ^  vat  urn 

Libani  quas  plantavit :    illic  passeres  piama^u 
nidificabunt. 


Hcrodii    dumus    dux    est    eorum  :  FiuueAmv.i 
montes  excelsi  cervis;  petra  refugium 
herinaciis. 

Fecit  lunam  in  tempora  :  sol  cogno- 
vit oceasum  suuni. 

Posuisti  tenebras,  et  facta  est  nox  : 
in  ipsa  pertrausibunt  omnes  bestia3 
silvte. 

Catuli  leonum  rugientes,  ut  rapiant: 
et  quferant  a  Deo  escam  sibi. 

Ortus  est  sol,  et  congregati  sunt : 
et  in  cubilibus  suis  collocabuntur. 

Exibit  homo  ad  opus  suum :  et  ad 
ojierationem  suam  usque  ad  vesperam. 


God  makes  it  impossible  that  the  substance  of  it  sbouki  be  incon- 
sistent with  fact.  Ill  this  Psalm  we  arc,  therefore,  provided  with 
a  Divine  Creed  respecting  the  work  of  the  Creator.  The  words 
are  given  us  by  God  IlimseU"  that  we  may  use  them  in  His  praise. 
Althoufili  perfectly  consistent  with  the  Mosaic  narrative,  the  Psalm 
has  snlliciently  independent  characteristics  to  make  it  improbable 
that  it  was  in  any  way  founded  on  that  narrative,  and  we  may 
consider  it  more  justly  as  a  new  revelation,  in  which  the  Divine 
Wisdom  teaches  man  to  speak  of  his  Creator's  work  out  of  the 
■leptli  of  a  knowledge  that  cannot  err;  and  especially  to  glorify 


that  continuous  act  of  Creation  by  which  the  universe  is  preserved 
in  order,  beauty,  and  usefulness. 

Such  a  Christian  strain  is  a  constant  witness  against  that  kind 
of  unbelief  which  denies  the  overruling  liaud  of  God,  and  believes 
a  monstrous  fable  of  independent  and  self-originative  action  iu 
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',  0  Lord,  to  receive  glo"y,  and 
honour,  and  power ;  for  Thou  hast  created  all  things,  and  for 
Thy  pleasure  they  are  and  were  created."  [Rev.  iv.  11.] 


THE  PSALMS. 


46S 


Tlic  XX.  Day         24  O  Lord,  how  manifold   are  thy 
Frailer.         works  t    in    wisdom  hast   thou  made 
them  all ;  the  earth  is  full  of  thy  riches. 
25  So  is  the   great   and    wide  sea 
also  «  wherein  are  thing's  creeping  in- 
numerable, both  small  and  great  beasts. 
Joi'  xii.  1.  26  There  go  the  shijjs,  and  there  is 

that    Leviathan    t    whom    thou   hast 
made  to  take  his  pastime  therein. 

27  These  wait  all  upon  thee  t  that 
thou  mayest  give  them  meat  in  due 
season. 

28  When  thou  givest  it  them  they 
g'ather  it  j  and  when  thou  openest  thy 
hand  they  are  filled  with  good. 

Job  xxxiv.  14, 15.  29  When  thou  hidest  thy  face  they 
are  troubled  x  when  thou  takest  away 
their  breath  they  die,  and  are  turned 
ag'ain  to  their  dust. 

Ezck.  xxxvii.  9,        30  When  thou  lettest   thy   breath 

10.  •' 

go  forth  they  shall  be  made  t  and  thou 
shalt  renew  the  fiiee  of  the  earth. 

isa.ixv.  17-15.  31  The  glorious  Majesty  of  the 
Lord  shall  endure  for  ever  «  the  Lord 
shall  rejoice  in  his  works. 

33  The  earth  shall  tremble  at  the 
look  of  him  »  if  he  do  but  touch  the 
hills,  they  shall  smoke. 

isa.  ixvi.  22, 23.  33  I  will  siug  uuto  tlic  Lord  as 
long  as  I  live  «  I  will  praise  my  God 
while  I  have  my  being. 

34)  And  so  shall  my  words  please 
him  X  my  joy  shall  be  in  the  Lord. 

Rev.  xix.  1— r.  35  As  for  sinners  they  shall  be  con- 
sumed out  of  the  earth,  and  the  un- 
godly shall  come  to  an  end  ♦  praise 
thou  the  Lord,  O  my  soul,  praise  the 
Lord. 


Tlie  XXI.  Day, 

Moriilng 

Prayer. 
1  CliTon.  xvi,  S — 

Ti. 
Cf.  Acts  vii.  2 — 

45. 


THE  CV  PSALM. 

Cuvjilemini  Domino. 

GIVE  thanks  unto    the   Lord, 
and  call  upon  his  Name  »  tell 
the  people  what  things  he  hath  done. 


o 


Qiiam  magnificata  sunt  0[>cra  tua, 
Domine :  omnia  in  sapientia  fecisti  ; 
impleta  est  terra  possessione  tua.  cnaiura  in. 

Hoc   mare   magnum    et   spatiosum  spaii'>i«m  uut 

.  .  reptilia 

manibus  :  illic  reptilia  quorum  non  est 
uumerus. 

Animalia  pusilla  cum  magnis  :  illic 
naves  pertransibunt. 

Draco  iste  quem  formasti  ad  illuden- 
dum  ei  :  omnia  a  te  exspectant,  ut  des  exp.  Domine 
illis  escam  in  tempore. 

Dante  te  illis,  colligent :  aperiente 
te  manum  tuam,  omnia  implebuntur  r^pirhiiniur  uber 
bonitate. 

Avertente  autem  te  faciem,  turba- 
buntur :  auferes  spiritum  eorum  et  de- 
ficient, et  in  pulverem  suum  rever- 
tentur. 

Emitte  spiritum  tuum  et  creabun- 
tur :  et  renovabis  faciem  terrie. 

Sit  gloria  Domini  in  siEculum :  laeta-  saec.  tacun 
bitur  Dominus  in  operibus  suis. 

Qui  rcspicit  terram,  et  facit  cam  tre- 
mere  :  qui  tangit  montes  et  fumigant.  fitmigabi.nt 

Cantabo  Domino  in  vita  mea :  psal- 
1am  Deo  meo  quamdiu  sum. 

Jucundum  sit  ei  eloqiiium  meum  :  sumts  sit  t-i  i,u- 

.  .  dalid  mea 

ego  vero  delectabor  m  Domino. 

Deficiant  peccatores  a  terra,  et  ini- 
qui  ita  ut  non  sint :  benedic,  anima 
mea,  Domino. 


PS.\LJIUS  CIV. 

CONFITEMINI  Domino  et  invo-  s...  MatHns. 
cate    Nomen    ejus :    annuntiate 
inter  gentes  opera  ejus. 


It  has  already  been  remarked  that  this  Psahn  has  a  further 
meaning,  viz.,  a  typical  rtlerenee  to  the  spiritual  world  of  New 
Creation.  The  manner  in  which  this  mystical  sense  may  be 
drawn  out  is  almost  self-evident  to  any  mind  accustomed  to  use 
the  Psalms  from  day  to  day  in  the  services  of  the  Church.  Wlien 
we  siug,  "  Thou  deckest  Tliyself  with  light  as  with  a  garment," 
we  cannot  but  think  of  those  frequent  allusions  to  light  in  con- 
nexion with  God's  Presence  which  culminate  in  the  Apostolic 
saying,  "  God  is  Light ;"  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  tlie  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  tlioughts  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  the  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  Land)."  Man  "  going  forth  to 
his  work  and  to  his  labour  until  the  evening  "  represents  the 
whole  period  of  that  dispensation  which  will  end  in  "the  rest 
that  remaineth  for  the  people  of  God ;"  and  the  regeneration  and 
glorious  resurrection  of  mankind  and  nature  is  clearly  indicated 
by  the  renewal  of  the  earth  under  the  operation  of  God's  Spirit 


464 

The  XXI.  my. 

Prai/er. 


THE  PSALMS. 


Luke  i.  72,  73. 


Gee.  xvii.  2- 
xxvi.  3. 


Uen.  xxviii.  14. 
XXXV.  II,  12. 


Gen,  xii.  1 — 2 

.Niii.  12. 

XX.  3— 7. 

xxvi.  II. 
Luke  xii  32. 


Gen.  xii,  51. 


Gcu.  xxxvii.  2S. 
313. 


?.  O  let  your  .songs  be  of  liini,  and 
praise  him  t  and  let  your  talking  be 
of  all  his  wondrous  works. 

3  Kejoice  in  his  holy  Name  x  let  the 
heart  of  them  rejoice  that  seek  the  Lord. 

4  Seek  the  Lord  and  his  strength  t 
seek  his  face  evemiore. 

5  Remember  the  mai-vellous  works 
that  he  hath  done  j  his  wonders,  and 
the  judgements  of  his  mouth ; 

6  O  ye  seed  of  Abi-aham  his  ser- 
vant t  ye  children  of  Jacob  his  chosen. 

7  He  is  the  Lord  our  God  t  his 
judgements  are  in  all  the  world. 

S  He  hath  been  alway  mindful  of 
his  covenant  and  promise  »  that  he 
made  to  a  thousand  generations  ; 

9  Even  the  covenant  that  he  made 
with  Abraham  »  and  the  oath  that  he 
sware  unto  Isaac ; 

10  And  appointed  the  same  unto 
Jacob  for  a  law  j  and  to  Israel  for  an 
everlasting  testament ; 

11  Saying,  Unto  thee  will  I  give 
the  land  of  Canaan  t  the  lot  of  yanv 
inheritance. 

12  When  there  were  yet  but  a  few 
of  them  I  and  they  strangers  in  the 
land  ; 

13  What  time  as  they  went  from 
one  nation  to  another  :  from  one  king- 
dom to  another  people ; 

14  He  suffered  no  man  to  do  them 
wrong  f  but  reproved  even  kings  for 
their  sakes ; 

15  Touch  not  mine  Anointed  i  and 
do  my  prophets  no  harm. 

IG  Moreover,  he  called  for  a  dearth 
ui)on  the  land  »  and  destroyed  all  the 
provision  of  bread. 

17  But  he  had  sent  a  man  before 
them  J  even  Joseph,  who  was  sold  to 
bo  a  bondservant; 


Cantate  ei  et  psallite  ei  :  narrate 
omnia  mirabilia  ejus ;  laudamini  in 
Nomine  sancto  ejus. 

Lsetetur  cor  qticerentium  Dominum  ; 
quEerite  Dominum  et  confirmamini  : 
quasrite  faciem  ejus  semper. 

Mementote  mirabilium  ejus  qure 
fecit:  prodigia  ejus  et  judieia  oris  ejus. 

Semen  Abraham  servi  ejus  :  iilii 
Jacob  electi  ejus. 

Ipse  Dominus  Deus  noster  :  in  uni- 
versa  terra  judieia  ejus. 

Memor  fuit  in  sseculum  testament! 
sui :  verbi  quod  mandavit  in  mille 
generationes. 

Quod  disposuit  ad  Abraham  :  et 
juramcnti  sui  ad  Isaac. 

Et  statuit  illud  Jacob  in  prseceptum  : 
et  Israel  in  testamentum  ajternum. 

Dicens,  Tibi  dabo  terram  Chanaan  : 
funiculum  hm-reditatis  vestroe. 


Cum  esscnt  numero  brcvi ; 
mi,  et  incolffi  ejus. 


paucissi- 


Et  pertransierunt  de  gente  in  gen- 
tem  :  et  de  regno  ad  populum  alterum. 

Non   reliquit  hoinincm  noccre    eis  :  permitu 
et  corripuit  jiro  eis  reges. 

Nolite  tangere  christos  meos  :  et  in 
prophetis  meis  nolite  malignari. 

Et  vocavit  famem  super  terram  :  et 
omne  firmamentum  panis  contrivit. 

Misit  ante  eos  virum  :  in  servura 
venundatus  est  Joseph. 


!ig:iiii  going  forth  :is  at  tlie  first  Creation.  Tims  we  sing  to  tlic 
glory  of  the  Lord,  not  only  respecting  the  visible  Creation,  bnt 
also  respecting  that  of  which  "  He  that  sat  upon  the  throne  said, 
liehohl,  I  make  all  things  new." 

rSALM  cv. 

This  and  the  following  I'salin  were  written,  proplictieally  or 
historically,  with  reference  to  the  Captivity  in  Babylon.  The 
one  rehearses,  in  the  form  of  a  didactic  hymn,  the  great  goodness 
which  God  had  ever  shown  to  His  people,  and  His  faithfulness  in 
lieejiing  tlic  covenant  which  He  had  made  with  their  forefathers, 
Abraliam,  Is.i.ic,  and  Jacnb,  and  with  (lienisclvcs,  as  a  natiou,  in 


the  time  of  Moses.  The  other  recounts  the  hi,,tory  of  the  unfaith- 
fulness which  Israel  had  so  continually  shown  towards  God,  and 
the  sins  for  which  He  had  suftered  them  to  be  carried  into  cap- 
tivity. 

The  first  fifteen  verses  of  this  Psalm  form  part  of  that  of  wliich 
it  is  said,  "  On  that  day  David  delivered  first  this  T.salin  to  thank 
the  Lord  into  the  hand  of  Asaph  and  his  brethren,"  and  the  first 
and  the  last  two  verses  of  the  lOGtb  Psalm  are  identical  with 
the  last  three  of  the  one  so  spoken  of.  [1  Chron.  .\vi.  1— 36.  | 
Both  the  105th  and  the  106th  Psalms  seem  to  be  also  associati'd 
with  the  lOlth  by  the  seipience  of  the  subjects  and  by  the 
Il.illiliijab.  or  Praise  ye  the  Lord,  which  concludes  all   three  and 


THE  PSALMS. 


465 


The  XXI.  liny 
Mnrninij 
Prayer. 


Gen.  v)i.  14. 


Gen.  xli.  40.  43. 


Gen.  xlvi.  6. 
Ueut.  X.  22. 


Exocl.  i.  r.  12. 


Exod.  In.  10. 
(v.  14. 


Exod.x.  22. 

Cf.  Gen.  1.  3. 

Rev.  viii.  12. 

xvi.  10. 


Exod.  »ii.  20,  21. 
Rev.  viii.  8. 
xvi.  3—7. 

Exod.  viii.  G. 
Rev.  xvi.  13,  14. 


Exod.  viii.  24.  17, 


Exod.  ix.  VS,  24. 
Hev.  viii.  7. 
xvi.  8.  21. 


18  WHiose  feet  they  hurt  in  the 
.stocks  t  tiie  iron  eutered  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  t  the  prince  of  the  people  let  him 
g-o  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  will  %  and  teach  his  senators 
wisdom. 

23  Israel  also  came  into  Egypt » and 
Jacob  was  a  stranger  in  the  land  of 
Ham. 

24  And  he  increased  his  people  ex- 
ceedingly X  and  made  them  stronger 
than  their  enemies ; 

25  Whose  heart  turned  so,  that  they 
hated  his  people  «  and  dealt  untruly 
wth  his  servants. 

26  Then  sent  he  Moses  his  servant  j 
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  t  and  they  were  not  obedient 
unto  his  word. 

29  He  turned  their  waters  into 
blood  t  and  slew  their  fish. 

30  Their  land  brought  forth  frogs  « 
yea,  even  in  their  kings'  chambers. 

31  He  spake  the  word,  and  there 
came  all  manner  of  flies  »  and  lice  in 
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. 


HumiHaverunt  in  compedibus  pedes 
ejus  :  ferrum  pertransiit  animam  ejus, 
donee  veniret  verbum  ejus. 

Eloquium  Domini  inflammavit  eum 
misit  rex  et  solvit  eum ;  princeps  popu- 
lorum  et  dimisit  eum. 


Constituit  eum  dominum  domus 
suae :  et  prineijiem  omnis  possessionis 

SUiB. 

Ut  erudii-et  principes  ejus  sicut  se- 
metipsum  :  et  senes  ejus  prudentiam 
doeeret. 

Et  intravit  Israel  in  .55g}7)tum  :  et 
Jacob  accola  fuit  in  terra  Cham.  iiaiinarn 

Et  auxit  populum  suum  vehementer :  mtnis 
et  firmavit  eum  super  inimicos  ejus. 

Couvertit  cor  eorum  ut  odirent 
populum  ejus  :  et  dolum  facerent  in 
servos  ejus. 

Misit  Moysen  servum  suum  :  Aarcn 
f)uem  elegit  ipsum. 

Posuit  in  eis  verba  signorum  suorum : 
et,  prodigiorum  in  terra  Cham.  chanaan 

INIisit  tenebras  et  obscuravit :  et  uou  <>"'•<•  exacerbavt- 
exacerbavit  sermones  suos. 


runt  .  .  ejus 


Convertit  aquas  eorum  in  sangui- 
nem  :  et  occidit  pisces  eorum. 

Et  dedit  terra  coram  ranas  :  in  pene-  •"^•"'  ■  • '"  "•''•'* 
tralibus  regum  ipsorum. 

Dixit  et  venit  cynomyia  et  ciui2:)hes  : 
in  omnibus  finibus  eorum. 


Posuit   pl-uvias   eorum   grandinem : 
ignem  comlmrentem  in  terra  ipsorum. 

Et  percussit  vineas  eorum  et  ficul- 
neas  eorum:  etcontrivit  lignum finium  omne lignum 
eorum. 


Iiegins  the  two  furuiei' ',  and  appeal's,  for  the  first  time,  in  this 
series  of  Psahns. 

As  the  Old  Testament  is  now  as  much  the  heritage  of  the  Chris- 
tian as  it  was  anciently  of  the  Jewish  Church,  so  the  history  of 
God's  ancient  people  is  part  of  the  history  of  the  one  chosen  peo- 
ple 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  Clirist  is  (1)  celebrating  the  merciful 
Providence  of  God  in  so  preserving  the  particular  nation  of  the 


The  78th,  135th,  and  136th  Psalms  are  of  a  similar  character  to  the 
105th  and  106th,  as  ia  also  the  discourse  of  St.  Stephen. 


.lews  that  from  among  their  number  the  Saviour  should  be  born : 
and  (2)  praising  Him  also  for  His  continual  loving-kindness  to 
tliose  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  typi- 
cal in  the  highest  degree :  and  that  we  arc,  therefore,  justified  in 
looking  for  mystical  meanings  throughout  in  any  portion  of  Holy 
Scripture,  and  especially  the  Psahns,  in  which  the  events  of  that 
history  are  recounted.  Some  of  these  mystical  meanings  may  bo 
particularly  noticed.  The  foundation  of  the  whole  Psalm,  for 
example,  is  the  covenant  which  God  made  with  the  patiiarclis, 
"  saying.  Unto  thee  will  I  give  the  land  of  Canaan,  the  lot  of 

8  0 


4G8 


THE  PSAL?*rS. 


F.iod.  xn.  29. 
lUv.  Ti.  15. 


The  XX  I.  Pay.       34,  He    spake    the    word,    and    the 

"  "j>"afvr.         o'vasshoppers    came,    and    eaterpiUars 

uev!'ix^'3-io.     innumerable  «  and  did  cat  up  all  the 

grass  in  their  land,  and  devoured  the 

fruit  of  their  ground. 

35  He  smote  all  the  first-bom  in 
their  land  j  even  the  chief  of  all  their 
strength. 
F.xoii.  xii.  35. 3G.  36  He  brought  them  forth  also  with 
silver  and  gold  j  there  was  not  one 
feeble  person  among  their  tribes. 

37  Egypt  was  glad  at  their  depart- 
ing t  for  they  were  afraid  of  them. 

Exod.  xiii.21,22.  38  He  spread  out  a  cloud  to  be  a 
covering  t  and  fire  to  give  light  in  the 
night-season. 

Esod.  xvi.  13,  H.  39  At  their  desii-e  he  brought  quails » 
and  he  filled  them  with  the  bread  of 
heaven. 

Exoa.  xvii.  6.  40  He  opened  the  rock  of  stone,  and 

the  waters  flowed  out  t  so  that  rivers 
ran  in  the  dry  places. 

cen.  XV.  H.  41  For  why  ?    he   remembered  his 

holy  promise  t  and  Abraham  his  ser- 
vant. 

42  And  he  brought  forth  his  people 
mth  joy  «  and  his  chosen  with  glad- 
ness ; 

Dent.  vi.  10,  II.  43  And  gave  them  the  lands  of  the 
heathen  1  and  they  took  the  labours  of 
the  people  in  possession  ; 

Pent.  vi.  24, 21.  44  That  they  might  keep  his  sta- 
tutes »  and  observe  his  laws. 


1  C/tron.  xvi.  ."'t. 


THE  CVl  PSALM. 
Confifemini  Domino. 

GIVE  thanks  unto  the  Lord,  for 
he  is  gracious  t  and  his  mercy 
endureth  for  ever. 


o 


Dixit  et  vcnit  locusta  et  bruchus : 
cujus  non  erat  numerus. 

Et  comedit  omne  fa?num   in   terra /«■"'"" 'i ''"•« 

eurnnt  et 

corum  :    et  comedit  omnem   fructum    pcrcussu 

omne,  Sf-c, 

terras  eorum. 

Et  pereussit  omne  primogenitum  in 
terra  corum :    primitias  omnis  laboris  tena.  XjupU 
eorum. 

Et  eduxit  cos  cum  argento  et  auro  : 
et  non  erat  in  tribubus  eorum  infirmus. 


Lsetata  est  iEgyptus  in  profcetiono 
eorum  :    quia   incubuit    timor   eorum  e<t<rfi< 
super  eos. 

Expandit  nubem  in  protectionem 
eorum  :  et  ignem  ut  luceret  eis  per 
noctem. 

Petierunt,  et  venit  coturnix  :  et  pane  Petierunt  cama 
coeli  saturavit  eos. 

Dirupit  petram  et  fluxerunt  aqua; : 
abierunt  in  sicco  flumina : 

Quoniam  memor  fuit  verbi  sancti 
sui :  quod  habuit  ad  Abraham  puerum  quod  locuimfii 
suum. 

Et  eduxit  populum  suum  in  exsulta- 
tione  :  et  electos  sues  in  Isetitia. 

Et  dedit  illis  regiones  gentium  :  et 
labores  populorum  possederunt : 

Ut  custodiant  justificationes  ejus :  et 
legem  ejus  exquirant. 


PSALMUS  CV. 

CONFITEMINI  Domino,  quoniam  sat.  Mattins. 
bonus  :    quoniam    in   steculum 
misericordia  ejus. 


your  inheritance :"  whieli  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  signified  in  our  Lord's  words,  "  Fe.^r  not,  little  flock ; 
for  it  is  your  Father's  good  pleasure  to  give  you  the  kingdom." 
[Luke  xii.  32.]  "To  hira  that  overcomcth  will  I  grant  to  sit 
with  Me  in  My  throne,  even  as  I  also  overcame,  and  am  set  down 
with  My  Father  in  His  throne."  [Hev.  ill.  21.]  Again,  the  Touch 
not  Mine  Anointed  of  the  Psalm  clearly  refers,  literally,  to  the 
Patriarchs  and  to  their  desceud:mts;  mystically  it  is  impossible 
not  to  see  its  reference  to  Christ  and  to  those  who  are  made 
kings  and  priests  hy  the  unction  of  the  Holy  Spu-it.  In  the 
sending  a  Man  before  them,  even  Joseph,  who  w<as  sold  to  be  a 
bond-servant,  whose  feet  they  hurt  in  tlie  stocks,  the  iron  entered 
into  his  soul,  we  cannot  fail  to  see  a  mystical  type  of  the  Man 
\\Tio  took  upon  Him  the  form  of  a  servant.  Whose  feet  were  fas- 
tened to  tlie  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  peoi)le  of  Israel,  in  their  growing  stronger 
than  their  enemies,  in  the  hatred  of  them,  and  the  untrue  dealing 
to  which  tliey  were  subjected,  it  is  not  difticidt  to  see  a  typical 
representation  of  the  first  growth  of  the  Church,  and  of  its  contest 
with  the  heathen  world.  Lastly,  the  plagues  of  Egypt  find  their 
parallel  in  the  last  plagues  of  Antichrist  predicted  in  the  Apoca- 
lypse :  and  the  deliverance  of  the  people  from  Egypt,  their  going 
forth  with  gladness,  is  a  type  of  that  final  rest  of  the  Church  when 
it  will  have  entered  upon  the  many  mansions  prepared  for  it  by 
the  Father. 

PSALM  CVI. 

The  first  .and  the  last  two  verses  of  this  Psalm  are  to  be  found, 
as  already  mentioned,  in  the  dedication  hymn  of  David  :  but  the 


THE  PSALMS. 


4G7 


The  XXI.  Day. 

Evening 

Prayer. 
Ecclus.  xliii.  30. 


Neh.  xiii.  14. 
22. 


Dan.  ix.  5. 

Acts  vii.  51—53. 


Exod.  xiv.  11.  12. 


Exod.  xiv.  21,  22 
Rev.  xvi.  12. 


Exod.  xiv.  30. 


Exod.  xiv.  23. 


Exod.  XV.  1—21. 


Kumb.  xi.  4. 


Numti.  xi.  31. 


Numb.  xvi.  1. 


2  Who  can  express  tlie  noble  acts 
of  the  Lord  »  or  shew  forth  all  hi.-- 
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  t  0  visit  me  with  thy  sal- 
vation. 

5  That  I  may  see  the  felicity  of  thy 
chosen  »  and  rejoice  in  the  gladness  of 
thy  people,  and  give  thanks  with  thine 
inheritance. 

6  We  have  sinned  with  our  fathers  % 
we  have  done  amiss,  and  dealt  wickedly. 

7  Our  fathers  regarded  not  thy 
wonders  in  Egypt,  neither  kept  they 
thy  great  goodness  in  remembrance  » 
but  were  disobedient  at  the  sea,  even 
at  the  Red  sea. 

8  Nevertheless,  he  helped  them  for 
his  Name's  sake  « that  he  might  make 
his  power  to  be  known. 

9  He  rebuked  the  Red  sea  also,  and 
it  was  dried  up  »  so  he  led  them 
through  the  deep,  as  through  a 
wilderness. 

10  And  he  saved  them  from  the 
adversary's  hand  »  and  delivered  them 
from  the  hand  of  the  enemy. 

11  As  for  those  that  troubled  them, 
the  waters  overwhelmed  them  »  there 
was  not  one  of  them  left. 

12  Then  believed  they  his  words  » 
and  sang  praise  unto  him. 

13  But  within  a  while  they  forgat 
his  works  t  and  would  not  abide  his 
counsel. 

14  But  lust  came  upon  them  in  the 
wilderness  «  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. 


Quia  loquetur  potentias  Domini  : 
auditas  faciet  omnes  laudes  ejus  ? 

Beati  qui  custodiunt  judicium  et 
fliciunt  justitiam  :  in  omni  tempore. 

Memento  nostri,  Domine,  in  bene- 
placito  populi  tui  :  visita  nos  in  salu- 
tari  tuo. 

Ad  videndum  in  bonitate  electorum 
tuorum,  ad  loetandum  in  listitia  gentis 
tuse  :  ut  lauderis  cum  ha;reditate  tua. 

Peccavimus  cum  patribus  nostris  : 
iujuste  egimus,  iniquitatem  fecimus. 

Patres  nostri  in  iEgypto  non  intel- 
lexerunt  mirabilia  tua :  non  fuerunt 
memores  multitudinis  misericordise 
tuae. 

Et  irritaverunt  ascendentes  in  mare:  a.  u  rtf.:, .< man 
mare  Rubrum. 

Et  salvavit  eos  propter  Nomen  suum :  ;,■(,„«.■.; 
ut  notam  faceret  potentiam  suam. 

Et  increpuit  mare  Rubrum,  et  exsic- 
catum  est :  et  deduxit  eos  in  abyssis  i«  aquis  mu/pi 
sicut  in  deserto. 

Et  salvavit  eos  de  manu  odientium  :  hh^iarit 
et  redemit  eos  de  manu  inimici. 

Et  operuit  aqua  tribulautes  eos  : 
unus  ex  eis  non  remansit. 

Et  crediderunt  verbis  ejus  :   et  lau-  cantarermt 
daverunt  laudem  ejus. 

Cito  fecerunt,  obliti  sunt  operum 
ejus  :  et  non  sustinuerunt  consilium 
ejus. 

Et  concupierunt  concupiscentiam  in 
deserto  :  et  tentaverunt  Deum  in  ina-  in  ,u<iiatt 
quoso. 

Et  dedit  eis  petitionem  ipsorum  :  et 
misit  saturitatem  in  animas  eorum. 

Et  irritaverunt  Moysen  in  castris : 
Aaron  sanctum  Domini. 


fourth  and  sixth  verses  seem  to  eonncct  it  with  the  prophets  Daniel 
and  Nehemiah.  The  whole  Psalm  is  a  confession  of  national  sins, 
cast  in  the  form  of  a  penitential  hymn :  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  iniquity, 
and  have  done  wickedly,  and  have  rebelled,  even  hy  departing  from 
Thy  precepts,  and  from  Thy  judgments."  As  the  preceding  Psalm 
recounts  the  nnhlo  acts  of  the  Lord  with  a  view  to  His  praise,  so 


are  they  recounted,  in  this  one,  for  the  sake  of  confession  on  the 
jiart  of  His  people :  and  as,  in  that,  God  is  glorified  hy  the  Chris- 
tian Church  for  His  mercies  to  His  one  people  in  the  days  before 
Christ  and  in  the  present  dispensation,  so  this  Psalm  of  confession 
is  offered  up  on  behalf,  and  in  the  name,  of  the  same  one  continu- 
ous spiritual  fellowship  in  both  periods  of  its  progress  towards  the 
unveiled  Presence  of  the  Lord,  "  the  felicity  of  His  chosen." 
Thus  the  Church  of  God  is  ever  being  brought  out  of  the  mys- 
•302 


468 

The  XXI.  Day 

Praifer. 
Numb.  xvi.  31  - 

33. 
Numb.  xvi.  35. 


Exod.  xxxii.  4. 


THE  PSALMS. 


Exod.  xxxii.  D— 
14. 


Numl).  xiii.  32. 


Numb,  xiv.  2. 


Numb.  xiv.  28, 
29. 


Le».  xxvi.  Z3. 


Nuuib.  XXV.  3. 


Numb.  XXV.  7,  8. 


Numb.  XXV.  Il- 
ls. 


17  So  tlic  earth  opened,  and  swal- 
lowed up  Dathan  »  and  covered  tlie 
congregation  of  Abiram. 

IS  And  the  fire  was  kindled  in  their 
company  t  the  flame  burnt  up  the  un- 
godly. 

19  They  made  a  calf  in  Horeb  x  and 
worshipped  the  molten  image. 

20  Thus  they  turned  their  glory  i 
into  the  similitude  of  a  calf  that 
eateth  hay. 

21  And  they  forgat  God  their  Savi- 
our »  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  woidd  have 
destroyed  them,  had  not  Moses  his 
chosen  stood  before  him  in  the  gap  t 
to  turn  away  his  wrathful  indignation, 
lest  he  should  destroy  them. 

24  Yea,  they  thought  scorn  of  that 
pleasant  land  »  and  gave  no  credence 
unto  his  word ; 

25  But  murmured  in  their  tents  « 
and  hearkened  not  unto  the  voice  of 
the  Lord. 

26  Then  lift  he  up  his  hand  against 
them  »  to  overthrow  them  in  the  wil- 
derness ; 

27  To  cast  out  their  seed  among  the 
nations  »  and  to  scatter  them  in  the 
lands. 

28  They  joined  themselves  imto 
Baal-peor  %  and  ate  the  oCTerings  of 
the  dead. 

29  Thus  they  provoked  him  to  anger 
with  their  own  inventions  t  and  the 
plague  was  great  among  them. 

30  Then  stood  up  Phinees  and 
prayed  x  and  so  the  plague  ceased. 

31  And  that  was  counted  unto  him 
for  righteousness  »  among  all  posteri- 
ties for  evermore. 


Aperta     est     terra,    et     deglutivit 
Dathan  :    et  operuit  super  congrega^  ;jmn», 
tionem  Abiron. 

Et  exarsit  ignis  in  synagoga  corum : 
flamma  combussit  peccatores. 

Et  fecerunt  vitulum  in  Horeb :    et 
adoraverunt  sculptile. 

Et  mutaverunt  gloriam  suam  :    in 
similitudinem    vituli    comedentis    fee-  manjucmiu 
num. 

Obliti  sunt  Deum  qui  salvavit  eos :  ni'crm-ii 
qui  fecit  magnalia  in  .^Egypto,  mira- 
bilia  in  terra  Cham,  terribilia  in  mari  chanaan 
llubro. 


Et  dixit  ut  disperderet  eos :  si  non 
Moyses  electus  ejus  stetisset  in  con- 
fractione  in  conspectu  ejus. 

Ut  averteret  iram  ejus,  ne  disperderet 
eos  :  et  pro  nihilo  habuerunt  terram 
desiderabilem. 

Non  crediderunt  verbo  ejus,  et  mur- 
muraverunt  in  tabernaculis  suis  :  non 
exaudierunt  vocem  Domini. 

Et  elevavit  manum  suam  super  eos : 
ut  prosterneret  eos  in  deserto  : 

Et  ut  dejiceret  semen  eorura  in 
nationibus  :  et  disperderet  eos  in  re- 
gionibus. 

Et    initiati    sunt   Beelphegor  :     et  consecran  .  et 

.  manUucavcrunl 

comederunt  sacnficia  mortuorum. 

Et    irritaverunt    eum    in   adinvcn-  i"  »(i«;i"  sui« 
tionibus  suis  :    et  multiplicata  est  in 
eis  ruina. 

Et  stctit  Phinees,  et  placavit :    ct  et  cx„ravu 
cessavit  quassatio. 

Et  reputatum  est  ei  in  justitiam  :  in 
generatione  et  generationem,  usque  in  "'  sacuium 
sempiternum. 


tical  Egypt  by  the  gmiliug  riovidence  of  her  Almighty  Head,  and 
ever  beiug  "  delivered  from  the  hand  of  the  Enemy."  This  was 
most  conspicuous  in  the  early  ages  when  Satan  made  the  heatlien 
persecutors  his  instruments  for  the  destruction  of  the  Churcli,  and 
when  her  continued  existence  was  a  continuous  miracle  of  Divine 
power.  Passing  tlirough  a  Hed  Sea  of  persecution,  the  very 
waters  into  whieli  she  was  driven  by  the  Adversary's  hand  were 
the  means  of  her  preservation,  and  Heatlienism  itself  was  thus 
overwhelmed  by  what  was  intended  to  have  been  the  destruction 
of  Christianity.     It  bus  been  generally  thought  by  holy  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  forgtit  His  works."  With  the  over- 
whelming of  Heathenism  and  the  comparative  peace  which  fol- 
lowed, "  lust  camo  upon  them  in  the  wilderness,"  a  desire  of  tem- 
poral power,  and  a  general  worldliuess  in  whieli  Christians  often 
"  forgat  His  counsel,"  "  My  Kingdom  is  not  of  this  world."  In 
the  Eastern  and  the  Western  Church  its  rulers  and  people  alike 


THE  PSALMS. 


469 


Tlie  XXI.  D  ly. 

Mvrnlng 

Prayer. 
Numb.  XX.  12. 

Numb.  XX.  10. 


Judg.  i.  21.  27— 
33. 


JuilR.  ii.  2 
Judg.  ii.  12. 


Lev.  XX.  1—5. 
Cr.  Jer.  xxxii.  85. 
Numb.  XXXV.  34 


Judg   ii.  14. 


)ud)!.  ii.  IG. 


Lev.  xxvi.  42. 
Ezra  ix.  9. 


32  They  angered  him  also  at  the 
waters  of  strife  »  so  that  he  punished 
Moses  for  their  sakes  ; 

33  Because  they  provoked  his  spirit  j 
so  that  he  spake  unadvisedly  with  his 
lips. 

34  Neither  destroyed  they  the 
heathen  j  as  the  Lord  commanded 
them ; 

35  But  were  mingled  among  the 
heathen  »  and  learned  tlieir  works. 

36  Insomuch  that  they  worshipped 
their  idols,  which  turned  to  their  own 
decay  j  yea,  they  offered  their  sons 
and  their  daughters  imto  devils; 

37  And  shed  innocent  blood,  even 
the  Llood  of  their  sons  and  of  their 
daughters  x  whom  they  offered  unto 
the  idols  of  Canaan,  and  the  land  was 
defiled  with  blood. 

38  Thus  were  they  stained  with 
their  Qvni  works  «  and  went  a  whoring 
with  their  own  inventions. 

39  Therefore  was  the  wrath  of  the 
Lord  kindled  against  his  people  »  in- 
somuch that  he  abhorred  his  own 
inheritance. 

40  And  he  gave  them  over  into  the 
Land  of  the  heathen  j  and  they  that 
hated  them  were  lords  over  them. 

41  Their  enemies  oppressed  them  » 
and  had  them  in  subjection. 

42  INIany  a  time  did  lie  deliver  them « 
but  they  rebelled  against  him  with 
their  own  inventions,  and  were  brought 
down  in  their  wickedness. 

43  Nevertheless,  when  he  saw  their 
adversity  »  he  heard  their  com- 
plaint. 

44  He  thought  upon  his  covenant, 
and  pitied  them  according  unto  the 
midtitude  of  his  mercies  «  yea,  he 
made  all  those  that  led  them  away 
captive  to  pity  them. 


Et  irritaverunt  eum  ad  aquas  con- 

tradictionis  :  et  vexatus  est  Moyses 
propter  eos;  quia  exacerbaverunt  spi- 
ritum  ejus. 

Et  distinxit  in  labiis  suis  :  non  dis- 
perdiderunt  gentes  quas    dixit  Domi-  nicrM 
nus  illis. 

Et  commixti  sunt  inter  gentes,  et 
didicerunt  opera  eonim  ;  et  servierunt 
sculptilibus  coram  :  et  factum  est  illis 
in  seandalum. 

Et  immolaverunt  filios  suos  :  et  filias 
suas  dcemoniis. 

Et  effuderunt  sanguinem  innocen- 
tem,  sanguinem  filiorum  suorum  et 
filiarum  suarum  :  quas  sacrificavenint 
sculptilibus  Chanaan. 

Et  infecta  est  terra  in  sanguinibus, 
et  coutaminata  est  in  operibus  eorum  : 
et  fornicati   smit   in    adinventionibus  oh^enniionihtu 
suis. 

Et  iratus  est  furore  Dominus  in  popu-  "''•"">  nomiuui 
lum  suum  :  et  abominatus  est   hsere- 
ditatem  suam. 

Et  tradidit  eos  in  manus  gentium : 
et  dominati  sunt  eorum  qui  oderunt 
eos. 

Et  tribulaverunt  eos  inimici  eorum  : 
et  liumiliati  sunt  sub  manibus  eorum  ; 
ssepe  liberavit  eos. 

Ipsi  autem  exacerbaverunt  eum  in 
consilio  suo  :  et  humUiati  sunt  in  ini- 
quitatibus  suis. 

Et    vidit    cum    tribularentur  :     et  lit  re,,,'iii  <„» . 

citm 

audivit  orationem  eorum.  Ejcaud&ti 

Et  memor  fuit  testamenti  sui :   et  Quia  memoi 
poenituit  eum  secundum  multitudinem 
misericordiaj  suaj. 

Et  dedit  eos  in  misericordias :  in 
eonspectu  omnium  qui  ceperant  eos. 


thought  scorn  of  the  pleasant  land  promised  to  them  hereafter 
when  they  should  reign  with  Christ  for  ever  and  ever,  and  aeted 
as  if  they  had  '*  a  continuing  city  "  in  this  world.  Then  God  gave 
-hem  their  desire,  the  Visible  Church  became  great  and  powerftil 
n  the  world's  eyes,  but  its  external  prosperity  was  accompanied 
by  internal  weakness,  thi'ough  the  heresies  and  schisms  by  which 
■t  was  accompanied,  and  He  "  sent  leanness  withjil  into  their 
loul."  The  Church  and  the  world  were  mingled  together,  and 
;he  former  "learned  the  works"  of  the  latter.  Then,  again,  God 
"*  gave  them  over  into  the  hand  of  the  heatiien  :"  deadly  heresies 
sprung  up  which  culminated  in  Muhometimism,  and  what  was 
once  the  liiirest  portion  of  the  Church's  heritage  has  for  a;;cs  been 


"oppressed"  and  "had  in  subjection"  by  the  enemies  of  Christ 
and  of  His  Mystical  Body. 

Thus,  in  confessing  the  sins  of  Israel  in  old  time,  wo  are  also 
confessing  the  sins  of  the  Church  in  later  ages  :  and  such  con- 
fession belongs,  not  to  one  period  alone,  but,  in  its  degree,  to  all. 

It  is  to  be  observed  also  that  as,  in  the  preceding  Psalm,  JosepV 
is  a  persona]  type  of  Christ  in  His  Providential  Office  towards  the 
Church,  so  in  this  one  Moses  is  a  typo  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  thirty-third 
verse.  He  ever  holds  up  His  hands  in  intercession  for  His  people, 
that  they  may  not  ho  destroyed  by  their  own  sins.     It  is  Hia 


470 


THE  PSALMS. 


TheXXI.Diiy 
Evening 

Prayer, 
\  Chron.  xvi.  35, 

3ii. 
Dan.  i)L.4-lfc 


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 
fsrael  from  everlasting,  and  world 
without  end  »  and  let  all  the  people 
Kay,  Amen. 


Isa.  li.  11. 
lUv.  V.  9. 


Isa.  XXXV.  10. 


lieb,  xiii.  14. 


THE  CVII  PSALM. 

Coiiftfemimi  Domino. 

TheXXll.Dav.  /^   GIVE  thanks  unto  the  Lord,  for 
Morning  y^  |^g  jg  onracious  t  aud  his  mercy 

Prager.  '^  •' 

Praycrstobeused  endureth  for  ever. 

2  Let  them  give  thanks  whom  the 
Lord  hath  redeemed  «  and  delivered 
from  the  hand  of  the  enemy ; 

3  And  gathered  them  out  of  the 
lands,  from  the  east,  and  from  the  west  » 
from  the  north,  and  from  the  south. 

4  They  went  astray  in  the  wilder- 
ness out  of  the  way  «  aud  found  no 
city  to  dwell  in ; 

5  Hungry  and  thirsty  »  their  soul 
fainted  in  them. 

6  So  they  cried  unto  the  Lord  in 
their  trouble  »  and  he  delivered  them 
from  their  distress. 

7  He  led  them  forth  by  the  right 
way  »  that  they  might  go  to  the  city 
where  they  dwelt. 

8  O  that  men  would  therefore  praise 
the  Lord  for  his  goodness  «  and  declare 
the  wonders  that  he  doeth  for  the  chil- 
dren of  men ; 

9  For  he  satisfieth  the  empty  soul  i 
and  filleth  the  hungry  soul  with  good- 
ness. 

10  Such  as  sit  in  darkness  and  in 
the  shadow  of  death  «  being  fast  bound 
in  misery  and  iron ; 


Ileb.  xl.  16 


Jobi  i.  ;, 
xxiv.  1". 
xxviit.  3. 


Salvos  fac  nos,  Domine,  Deus  nost«r : 
et  eonffreera  nos  do  nationibus  : 

Ut  confiteamur  Nomini  saneto  tuo  : 
et  gloriemur  in  laude  tua. 

Benedictus  Domiuus  Deus  Israel  ii 
sjEculo  et  usque  in  siBCulum  :  et  dicct 
omnis  populus;  Fiat,  Fiat. 


PSALMUS  CVI. 

CONFITEMINI  Domino,  quoniam  sat.  Mattin. 
bonus  :     quoniam     in     sseculum 
misericordia  ejus. 

Dicant  qui  redempti  sunt  a  Domino  : 
quos  redemit  de  manu  inimici;  et  de 
regionibus  congregavit  eos. 

A  solis  ortu  et  occasu  :  ab  Aquilone 
et  mari. 

Erraveruut   in    solitudine,   in    ina-  ■'"  'iccUaii . . 

.     .         .       11.  1 .  habitativtiit 

quoso  :  viam  civitatis  habitaculi  non 
invenerunt. 

Esurientes  et  sitientes  :  anima  eorum 
in  ipsis  defecit. 

Et  clamaverunt  ad  Dominum  cum 
ti'ibidai'entur :  et  de  necessitatibus 
eorum  eripuit  eos.  iiberarn  tot 

Et  deduxit  eos  in  viam  rectam :  ut 
irent  in  civitatem  habitationis. 

Confiteantur  Domino  misericordiae 
ejus  :  et  mirabdia  ejus  filiis  hominum. 


Quia  satiavit  auimam  inancm ; 
animam  esurientem  satiavit  bonis. 


et 


Sedentes  in  tenebris  et  umbra  mortis : 
vinctos  in  mendicitate  et  ferro. 


cl  vinculU  ligaloi 


Voice,  speaking  from  the  midst  of  the  Churcli  JUililant,  wliicL  is 
liearii,  in  the  concluding  verses  of  the  Psalm,  praying  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 
Tliou  hast  given  Me."  [John  xvii.  21.]  And  the  doxology  of 
this  Psalm  (which  is  also  the  doxology  of  the  fourth  Book)  is  a 
type  of  that  hynm  of  the  puvified  Church,  "Amen,  Alleluia, 
Praise  our  God,  all  ye  His  servants,  and  ye  that  fear  Him,  both 
small  and  great.  Alleluia,  for  the  Lord  God  Omnipotent  rcigni'th." 
[Rev.  xix.  4-g.] 


THE  FIFTH  BOOK. 


PSALM  cvir. 


The  five  divisions  of  this  Psahn  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  Oloria  Patri.  Each  division  related 
originally  to  circumstances  connected  with  the  Captivity  of  the 
Israelites ;  and,  in  the  first  four,  commentators  have  found  an 
expansion  of  the  tliird  verse,  which  refers  to  the  gathering  of  the 
peoi)le  from,  and  therefore  their  previous  dispersion  to,  the  desert 
on  "  the  east "  of  Judaea,  Egypt  on  "  the  west,"  Babylon  on  "  the 
north,"  and  the  sea  on  "  the  south,"  where  the  Red  Sea  is  situated. 


THE  PSALMS. 


471 


nieXXII.Diiy. 

Frayer. 


Isa.  xxxix,  6- 


Luke  i.  79. 
Hosea  xiii.  14. 
Job  xxxviii.  17. 


Jonah  i.  17 


Jonih  ii    1  —  10. 


Jonali  i.  H. 


11  Because  they  rebelled  against 
tlie  words  of  the  Lord  «  and  lightly 
regarded  the  counsel  of  the  most 
Highest  ; 

12  He  also  brought  down  their 
heart  through  heaviness  t  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  Ijrake  their  bonds  in  sun- 
der. 

15  O  that  men  would  therefore 
praise  the  Lord  for  his  goodness  %  and 
declare  the  wonders  that  he  doeth  for 
the  children  of  men  ; 

16  For  he  hath  broken  the  gates  of 
brass  »  and  smitten  the  bars  of  iron  in 
sunder. 

17  Foolish  men  are  plagued  for 
their  offence  «  and  because  of  their 
wickedness. 

18  Their  soul  abhorred  all  manner 
of  meat  »  and  they  were  even  hard  at 
death^'s  door. 

19  So  when  they  cried  unto  the 
Lord  in  their  trouble  %  he  delivered 
them  out  of  their  distress. 

20  He  sent  his  word,  and  healed 
them  »  and  they  were  saved  from  their 
destruction. 

21  O  that  men  would  therefore 
praise  the  Lord  for  his  goodness  %  and 
declare  the  wonders  that  he  doeth  for 
the  children  of  men  ; 

22  That  they  would  olfer  inito  him 
the  sacrifice  of  thanksgiving  «  and  tell 
out  his  works  with  gladness. 


Quia   exacerbaverunt   eloquia    Dei : 

et  consilium  Altissimi  irritaverunt. 


Et  humiliatum  est  in  laboribus  cor 
eorum  :    infirmati   sunt,  nee   fuit  qui 


adjuvaret. 


Et  clamaverunt  ad  Dominum  cum 
tribularentur :  et  de  necessitatibus 
eorum  liberavit  cos. 

Et  eduxit  eos  de  tenebris  et  umbra 
mortis  :  et  vincula  eorum  disrupit. 

Confiteantur  Domino  misericordiaj 
ejus  :  et  mirabilia  ejus  filiis  hominum. 


Quia  contrivit  portas  sereas :  et 
vectes  ferreos  confregit. 

Suscepit  cos  de  via  iniquitatis  eorum : 
propter  injustitias  enim  suas  humiliati 
sunt. 

Omnem  escam  abominata  est  aiiima 
eorum  :    et   approjiinquaverunt   usque  or,.r,><,iM-:ru» 
ad  portas  mortis. 

Et  clamaverunt  ad  Dominum  cum 
tribularentur  :  et  de  necessitatibus 
eorum  liberavit  eos. 

Misit  verbum  suum,  et  sauavit  eos  : 
et  eripuit  eos  de  interitionibus  eorum.    inuruu 

Confiteantur  Domino  misericordia; 
ejus:   et  mirabilia  ejus  filiis  hominum. 


Et  sacrificent  sacrificium  laudis  :  et 
annuntient  opera  ejus  in  exsultatione. 


A  imnillul  is  found  in  the  propliccy  of  Isaiah  :  "Fear  not;  fori 
am  with  thee :  I  will  bring  thy  seed  from  the  east,  and  gather 
thee  from  the  west :  I  will  say  to  the  north.  Give  uii ;  and  to  tlie 
south.  Keep  not  bacli  ;  hring  My  sons  from  far,  and  My  daugh- 
ters from  the  ends  of  tlie  eartli."  [Isa.  xliii.  5,  6.]  Such  a 
gathering  of  His  own  Mystical  Body  the  Lord  Jesus  also  pre- 
dicted when  He  said,  "  They  shall  come  from  the  east,  and  from 
the  west,  and  from  the  north,  and  fi-om  the  south,  and  shall  sit 
down  in  the  Kingdom  of  God."  [Luke  .xiii.  29.] 

The  Christian  application  of  the  Psalm  appears  to  be  to  that 
blessed  time  wlicn  our  Lord's  words  will  have  received  their  final 
and  complete  fulfilment  at  the  marriage  snpper  of  the  Lamb, 
when  "the  redeemed  of  the  Lord  shall  retnrn  and  come  with 
singing  unto  Zion;  and  everlasting  joy  shall  be  upon  theu'  head; 
they  shall  obtain  gladness  and  joy;    and  sorrow  and  mourning 


^^hall  flee  aw.ay."  As,  therefore,  the  Church  looks  back,  in  her 
l)raises,  to  past  history,  recounting  God's  mercy  to  her  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  kiudi'cd,  and  tongue,  and  people,  and  nation." 

Thus  interpreted,  the  Psalm  may  be  regarded  as  celebrating  (1) 
the  goodness  of  God  to  His  jieople  in  gathering  them  out  of  the 
wilderness  of  this  world  into  His  Church ;  (2)  His  comfort  of  them 
in  the  last  hour  wlicn  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." 


472 

TheXXII.Day. 

Morning 
Prayer. 


THE  PSALMS. 


Matt.  viii.  2.5. 


Matt.  viii.  2C. 


John  vi.  21. 


It^a.  xxxv.  1—10. 


Matt.  V.  6. 
Ri:v.  vii,  Ifi. 
xxi.  1—27. 


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  t  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  hea- 
ven, and  down  again  to  the  deep  t 
their  soul  melteth  away  because  of 
the  trouble. 

27  They  reel  to  and  fro,  and  stagger 
like  a  drunken  man  x  and  are  at  their 
vrits'  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  i  and  declare 
the  wonders  tliat  he  doeth  for  the  chil- 
dren of  men ; 

32  That  they  would  exalt  him  also 
in  the  congregation  of  the  people  « 
and  praise  him  in  the  seat  of  the  elders. 

33  Who  turneth  the  floods  into  a 
\vilderness  »  and  drieth  up  the  water- 
springs. 

34  A  fruitful  land  maketh  he  barren  « 
for  the  wickedness  of  them  that  dwell 
therein. 

35  Again,  he  maketh  the  wilderness 
a  standing  water  »  and  water-springs 
of  a  dry  ground. 

36  And  there  he  setteth  the  hungry  « 
that  they  may  build  them  a  city  to 
dwell  in ; 


Qui  descendunt  mare  in  navibus : 
facientes  operationem  in  aquis  multis. 

Ipsi  viderunt  opera  Domini :  et  mi- 
rabilia  ejus  in  profundo. 

Dixit,  et  stetit  spiritus  procellse  :  et 
exaltati  simt  fluctus  ejus. 

Ascendunt  usque  ad  coelos,  et  descen- 
dunt usque  ad  abysses  :  anima  eorum 
in  malis  tabescebat. 

Turbati   sunt,   et   moti   sunt   sicut 
obrius :  et  omnis  sapientia  eorum  de-  degtuuua  »i 
vorata  est. 

Et  clamaverunt  ad  Dominum  cum 
tribularentur  :  et  de  necessitatibus 
eorum  eduxit  cos.  nberaiu 

Et  statuit  procellam  ejus  in  auram  : 
et  siluerunt  fluctus  ejus. 

Et  Iffitati  sunt  quia  siluerunt :  et 
deduxit  cos  in  portum  voluntatis  eorum.  voluntatis  comni 


bus  eorum  iibe- 
ravit  eut 


Confiteantur    Domino    misericordiaj 
ejus  :  et  mirabilia  ejus  fiUis  hominum. 


Et  exaltent  eum  in  ecclesia  plebis  : 
et  in  cathedra  seniorum  laudent  eum. 

Posuit  flumina  in  desertum  :  et  exi-  aula  r.«uit 
tus  aquarum  in  sitim. 

Terrain  fructiforam  in   salsuginem  : 
a  malitia  iuhabitantium  in  ea. 

Posuit  desertum  in  stagna  aquarum  : 
et  terram  sine  aqua  in  exitus  aquarum. 

Et  collocavit  illic  esurientcs  :  et  con- 
stituerunt  civitatem  habitationis. 


The  first  division,  with  its  doxology  ',  is  comprised  iu  tbc  first 
nine  verses.  It  represents  tlie  leading  into  the  Churcii  of  Christ, 
"  the  city  where  they  dwelt,"  of  that  huninu  nature  which  had 
heen  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  hungi-y  soul  with 
His  goodness.     Sui-h  was  His   good  word,  *'  He  that  cometh  to 


'  ThoSL-doxologies  (verses  8,9;  15,  16;  21,22;  31,32;  and  42,  43)  should 
be  iii:)tlnctly  marked  by  "full"  singing. 


Me  shall  never  htinger,  and  he  that  believeth  on  Me  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  upcm  all  mankind  through  the  disobedience 
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  th« 
doors  of  the  shadow  of  death  ?  "  but  of  His  "  anointed,"  under  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  he  shut: 
I  will  go  before  Thee,  and  make  the  crooked  places  straight :  I 


THE  PSALMS. 


473 


TheXXll.Day.       37  That  they  may  sow  their  land, 
rrayer.        and  plant  vineyards  »  to  yield  them 
fruits  of  increase. 

38  He  blesseth  them,  so  that  they 
multiply  exceedingly  «  and  suffereth 
not  their  cattle  to  decrease. 

39  And  again,  when  they  are  mi- 
nished  and  brought  low  t  through 
oppression,  through  any  plague,  or 
trouble ; 

Malt.  V.  10-12.  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  he  the  poor  out  of 
misery  t  and  maketh  him  households 
like  a  ilock  of  sheep. 

42  The  righteous  will  consider  this, 
and  rejoice  t  and  the  mouth  of  all 
wickedness  shall  be  stopped. 

43  Whoso  is  wise  will  ponder  these 
things  »  and  they  shall  understand 
the  lovingkindness  of  the  Lord. 

THE  CVIII  PSALM. 
Paratuni  cor  meum. 


Matt.  ».  3. 
Isa.  xliii.  2. 
Rev.  vii.  IG. 


Evening 
Prayer. 

Ascension  D.iy 
Evensong. 

Ps.  Ivii.  8. 


OGOD,  my    heart   is   ready,  my 
heart  is  ready  »  I  will  sing  and 

give  praise  with  the  best  member  that 

I  have. 
Ps.  ivii.  9.  2  Awake,  thou  lute  and  harp  t   I 

my  self  will  awake  right  early. 
Ps.  Ivii.  10.  3  I  will  give  thanks  unto  thee,  O 

Lord,  among  the  people  t  I  will  sing 

praises  unto  thee  among  the  nations. 
ri.  Ivii.  11.  4  For  thy  mercy  is  greater  than  the 

heavens  «  and  thy  truth  reach eth  unto 

the  clouds. 


Et  seminaverunt  agros,  et  plantave- 
runt  vineas  :  et  fecerunt  fructum  nati- 
vitatis. 

Et  benedixit  eis,  et  multiplicati  sunt 
nimis :  et  jumenta  eorum  non  mino- =""''"■""'•''''' 
ravit. 

Et  pauci  facti  sunt :  et  vexati  sunt 
a  tribulatione  malorum  et  dolore.  <='  <'"'■"•'"» 


Effusa  est  contemptio   super    prin- 
cipes :  et  errare  fecit  eos  in  invio,  et  ct  seduxenmi  cos 
non  in  via. 

Et  adjuvit  pauperem  de  inopia :  et  mijmavit 
posuit  sicut  eves  famUias. 

Videbunt   recti,   et   Isetabuntur :  et 
omnis  iniquitas  oppilabit  os  suum.  oppHavn 

Quis  sapiens,  et  custodiet  hjee :  et 
intelliget  misericordias  Domini. 


PSALMUS  evil. 

PARATUM  cor  meum,  Deus,  para-  sat.  watiins. 
turn  cor  meum  :  cantubo  et  psal-  ei  p-o'imum  uicam 

^  ,  Dumttio 

lam  m  gloria  mea. 

Exsurge  gloria  mea,  exsurge  psalte- 
rium  et  cithara  :  exsurgam  diluculo. 

Confitebor  tibi  in  populis,  Domine  : 
et  psallam  tibi  in  nationibus. 

Quia  magna  est  super  ccelos  misc-  ouoniam  mn<,m- 

°  ^  _  Jictitii  est  nstpte 

ricordia  tua  :  et  usque  ad  nubes  Veritas     <"'  '^'^^"^ 
tua. 


will  break  in  pieces  the  gates  of  brass,  and  cut  in  sunder  the  bars 
of  iron."  So  has  the  Lord  Jesus  overcome  for  His  people  that 
they  can  say,  "  0  death,  where  is  thy  sting  ?  O  grave,  where  is 
thy  victory  ?  " 

The  third  division,  verses  17 — 22,  and  tlie  fourth  division, 
verses  23 — 32,  both  refer  to  the  work  of  the  Redeemer  for  His 
Church  in  the  intennediate  state,  when  the  WoED,  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  "  hard  at  the  door  of"  eternal  "  death," 
and  only  that  puwor  could  save  them  from  final  destruction. 
The  representation  of  the  Intermediate  State  under  the  figure 
of  men  in  the  midst  of  the  deep  is  illustrated  by  the  punishment 
of  Jonah,  which  our  Lord  interprets  as  a  figure  of  His  o\vn  abiding 
for  three  days  in  the  "  heart  of  the  earth."  [Matt.  xii.  40.]  A 
further  illustration  may  also  be  found  in  the  miracle  wrought  by 
our  Lord  when  the  disciples  were  overtaken  in  a  stoma  :  "  they 
willingly  received  Him  into  the  ship:  and  immediately  the  ship 
was  at  the  land  whither  they  went." 


The  fourth  division,  from  the  thirty-third  verse  to  the  end, 
celebrates,  by  anticipation,  the  rest  and  glory  of  Christ's  Church 
when  it  has  passed  from  the  wilderness  of  this  world,  and  been 
gathered  in  for  ever  to  that  City  of  God  where  the  river  of  the 
water  of  life  flows  through  the  midst  of  its  streets :  where  the 
Mystical  Body  of  the  PooK  is  helped  out  of  misery  for  ever,  and 
there  is  one  fold  and  one  Shepherd.  In  view  of  that  blessed  con- 
simimation  of  His  Church's  pilgrimage,  "the  righteous  will  con- 
sider this,  and  rejoice,"  and  whatever  may  be  the  troubles  attending 
it  in  life  or  in  death,  "they  shall  un<lerstand  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  Psahn 
and  those  verses  of  the  fifty-seventh  and  sixtieth  which  are  indi- 
cated in  the  margin.  The  two  portions  combined  form  a  hymn 
of  victory,  the  spiritual  meaning  of  which  is  shown  by  the  appro- 
priation of  the  Psalm  to  Ascension  Day.  It  is  the  voice  of  the 
Church  olleriug  up  her  Eucharistic  Sacrifice  before  the  tlnone  iu 

.S    1' 


474 


THE  PSALMS. 


Prai/er. 
Pi.  hii.'  12. 

Ps.  Is..  5. 


/•j.  Ix.  6. 


TheXXll.Day.  5  Set  up  thy  self,  O  God,  above  the 
heavens  «  and  thy  glory  above  all  the 
earth. 

6  That  thy  beloved  naay  be  de- 
livered t  let  thy  right  hand  save  them, 
and  hear  thou  me. 

7  God  hath  spoken  in  his  holiness  s 
I  will  rejoice  therefore  and  divide  Si- 
chcm,  and  mete  out  the  valley  of  Suc- 
coth. 

8  GOead  is  mine,  and  Manasses  is 
mine  t  Ephraim  also  is  the  strength 
of  my  head. 

9  Juda  is  my  law-giver,  Moab  is 
my  wash-pot  t  over  Edom  ■ndll  I  cast 
out  my  shoe ;  uj)on  Philistia  will  I 
triumph. 

10  "\A'ho  will  lead  me  into  the  strong 
city  I  and  who  will  bring  me  into 
Edom? 

11  Hast  not  thou  forsaken  us,  O 
God  »  and  wilt  not  thou,  O  God,  go 
forth  with  our  hosts  ? 

12  0  help  us  against  the  enemy  » 
for  vain  is  the  help  of  man. 


Ps.  Ix.  8. 


Pl.  Ix.  12. 


Job  i.  6—12. 

il.  1—7. 
Rev.  xii.  10. 
1  Pet.  V.  8. 
Zeeh.  Ui.  1. 


Ps.  XXXV.  II 


13  Through  God  we  shall  do  great 
acts  »  and  it  is  he  that  shall  tread 
down  our  enemies. 

THE  CIX  PSALM. 
Deus  laiulum. 


H 


.ft   iixv.  12. 


OLD  not  thy  tongue,  O  God  of 
my  praise  »  for  the  mouth  of 
the  ungodly,  yea  the  mouth  of  the 
deceitful  is  opened  upon  me. 

2  And  they  have  spoken  against  me 
with  false  tongues  «  they  compassed 
me  about  also  with  words  of  hatred, 
and  fought  against  me  without  a  cause. 

3  For  the  love  that  I  had  unto  them, 
lo,  they  take  now  my  contrary  part  « 
but  I  give  my  self  unto  prayer. 

4  Thus  have  they  rewarded  me  evil 
for  good  «  and  hatred  for  my  good  will. 


Exaltare  super  ccelos,  Deus,  et  super 
omnem  terram  gloria  tua  :  ut  libereu- 
tur  dilecti  tui.  einii 


Salvum  fac  dextcra  tua,  et  exaucb 
me  :  Deus  locutus  est  in  sancto  suo. 

Exsultabo  et  dividam  Sichimam  :  et  La-tabor . .  mu- 
convallem  tabernaculorum  dunetiar. 

Meus  est  Galaad,  et  mens  est  Ma- 
nasses :   et  Ei^hraim  susceptio    capitis  lortuudo  capitis 
mei. 

Juda  rex  meus :  Moab  lebes  spei  mete,  oiia  spei 

In  Idumfeam  extendam  ealceamen- 
tura    meum 
facti  sunt. 

Quis  deducet  me  in  civitatem  mu- 
nitam  ?  quis  deducet  me  usque  in  Idu- 
mseam  ? 

Nonne  tu,  Deus,  qui  repulisti  nos : 
et  non  exibis  Deus  in  vii'tutibus  nos-  igreuuns 
tris. 

Da  nobis  auxilium  de  tribulatione  : 
quia  vana  salus  hominis. 

In  Deo  faciemus  virtutem :  et  ipse 
ad  uihilum  deducet  inimicos  uostros.      iribuiunta  not 


mihi   aHenigense    amiei  aih^phm  tuMm 

sunt 


PSALMUS  CVIII. 

DEUS,  laudem  meam  ne  tacueris  :  sat.  iiattins. 
quia  OS  peccatoris  et  os   dolosi 
super  me  apertum  est. 

Locuti  sunt  adversum  me  lingua 
dolosa  :  et  sermonibus  odii  circunde- 
derunt  mo,  et  expugnaveruut  me 
gratis. 

Pro  eo  ut  me  diligerent,  detrahebaut 
mihi :  ego  autem  orabam. 

Et  posuerunt  adversum  me  mala  pro 
bonis  :  et  odium  pro  dilectione  mea. 


the  Person  of  Ihe  ascended  Jesus,  the  Head  of  all  His  members  : 
"  Rchold,  1  see  tlie  heavens  opened,  and  the  Son  of  Man  standing 
on  the  right  hand  of  God."  [Acts  vii.  56.] 

PSALM  CIX. 

When  our  Blessed  Lord  offered  up  to  the  Father  the  prayer 
which  forms  the  seventeenth  chapter  of  St.  John's  Gospel,  He 
used  words  wliich  give  us  a  key  to  the  meaning  of  this  awful 
Psahn,  "  Wliile  I  was  with  them  in  the  world,  I  kept  them  in 
Thy  Name :  those  tliat  Tliou  gavcst  Me  I  have  kept,  and  none  of 
them  is  lost,  but  the  son  of  perdition ;  that  the  Scripture  might 


be  fulfilled."  [John  xvii.  12.]  The  "  son  of  perdition  "  has  alw.tya 
been  understood  to  mean  Judas,  of  whom  two  Evangelists  record 
tliat  "  Satan  entered  into  him."  These  words  are  a  DiWne  illus- 
tration of  the  fifth  verse  of  the  Psalm,  "  Let  Satan  stand  at  his 
right  hand."  The  seventh  verse  was  also  distimtly  quoted  by 
St.  Peter  a  few  days  later,  as  among  the  words  which  the  Holy 
Gliost  had  spoken  before  **  concerning  Judas,"  "  His  bishopric  let 
anotl'.cr  take."  We  thus  have  the  highest  possible  ivarrant  for 
interjjreting  this  Psalm  as  a  Prayer  of  tlie  Redeemer  spoken  pro- 
plictically  of  His  betrayal,  spoken  against  him  who  betrayed  Him, 
and  against  Satan   the  **tmgodly"  and  "deceitful,"  the  great 


THE  PSALMS. 


475 


TlieXXn.Diiy 

Jiveniiif/ 

Prayer. 
John  xiii.  27. 
Luke  xxii.  s. 
Cf.  Ps.  Ixix.  23— 

29. 
Viov.  XV.  S. 

xxviii.  9. 


F.xod.  xxii.  24. 
Jl'I-.  xviii.  21. 


Matt.  V.  2G. 


Ezck.  V.  II. 


Gen.  iii.  17. 


Matt,  xxiii.  35. 


Mali,  xxvii.25. 


5  Set  thou  an  ungodly  man  to  be 
ruler  over  him  t  and  let  Satan  stand 
at  his  right  hand. 

6  When  sentence  is  given  upon  him, 
let  him  he  condemned  t  and  let  his 
prayer  be  turned  into  sin. 

7  Let  his  days  be  few  »  and  let 
another  take  his  office. 

8  Let  his  children  be  fatherless  t 
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  t  and  let  the  stranger 
spoil  his  labour. 

11  Let  there  be  no  man  to  pity  him  t 
nor  to  have  compassion  upon  his  father- 
less children. 

12  Let  his  j)osterity  be  destroyed  t 
and  in  the  next  generation  let  his 
name  be  clean  put  out. 

13  Let  the  wickedness  of  his  fathers 
be  had  in  remembrance  in  the  sight  of 
the  Lord  «  and  let  not  the  sin  of  his 
mother  be  done  away. 

14  Let  them  alway  be  before  the 
Lord  t  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,  therefore  shall  it  be  far 
from  him. 

17  He  clothed  himself  with  cursing, 
like  as  with  a  raiment  t  and  it  shall 
come  into  his  bowels  like  water,  and 
like  oil  into  his  bones. 


ill  pcccatnni.  Fiat 
fiiil'itntio  ejus 
tli'xLTl'i  el  noti 
sit  ijui  hitlntet  in 
fa.    Fiant  dies 


Constitue  super  eum  pcccatorem  :  et 
diabolus  stet  a  dextris  ejus. 

Cum  judicatur,  exeat  condemnatus : 
et  oratio  ejus  fiat  in  peccatum. 

Fiant  dies  ejus  pauci :  et  episcopa- 
tum  ejus  accipiat  alter. 

Fiant  filii  ejus  orphani :  et  uxor  ejus 
vidua. 

Nutantes  transferantur  filii  ejus  et  common  nmme. 

antur  liUl 

mendicent :  et  ejiciantur  de  habitatio- 
nibus  suis. 

Scrutetur  fcenerator  omnem  sub- 
stantiam  ejus:  et  diripiant  alieni  la- 
bores  ejus. 

Nou  sit  illi  adjutor:  nee  sit  qui 
misereatur  pupillis  ejus. 

Fiant  nati  ejus  in  interitum :  in 
generatione  una  deleatur  nomen  ejus. 

In  memoriam  redeat  iniquitas  pa- 
trum  ejus  in  conspectu  Domini :  et 
peccatum  matris  ejus  non  deleatur. 

Fiant  contra  Dominum  semper,  et 
dispereat  de  terra  memoria  eorum  : 
pro  eo  quod  nou  est  recordatus  facere 
misericordiam  : 

Et  persecutus  est  hominem  iuopem 
et   mendicum  :  et  compunctum  corde  ro»r/i  iradidu 
mortificare. 

Et  dilexit  maledictionem,  et  veniet 
ei :  et  noluit  benedictionem,  et  elonga- 
bitur  ab  eo. 

Et  induit  maledictionem  sieut  ves- 
timentum :  et  intra vit  sicut  aqua  in 
interiora  ejus,  et  sicut  oleum  in  ossibus 
ejus. 


Accuser  of  Jul)  (a  personal  type  of  our  suffering  Lord),  and  of 
"our  brethren  ....  which  accused  them  before  our  God  day  and 
night."  And  thus,  while  tlie  awful  imprecations  of  tlie  Psalm 
liave  reference  to  Judas,  they  have  also  reference,  in  a  still 
greater  degree,  to  the  great  Adversary  of  God  and  man  by  whom 
Judas  was  possessed ;  and  they  are  used  in  tliis  latter  sense  by 
the  Church  of  Clirist.  The  constant,  vigilant  enmity  of  that 
Adversary  is  shown  by  the  words  just  quoted  from  tlic  Revehition. 
"Day  and  night"  his  accusations  are  being  made  before  God 
against  the  Mystical  Body  of  Christ,  with  tlie  same  malice  as 
against  the  Holy  One  Himself  before  the  earthly  tribunal:  and 
the  terms  of  the  Psalm  lead  us  to  suppose  that  these  accusations 
are  not  only  those  which  may  justly  be  made  against  sinners,  but 
also  the  slanderous  inventions  of  him  who  is  the  "  father  of  lies." 


As  Christ  is  heard  speaking,  therefore,  iu  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 
throne  of  God,  by  the  slanders  of  Satan.  So  far  as  they  who 
wilfully  take  part  in  this  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  oQ'  from  the  operation  of  His  redemption 
and  pardon,  find  there  is  "  no  Man  to  pity  them."  [See  former 
remarks  on  the  Imprecations,  at  page  410.]  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  slan- 
derous accusations  against  His  Church,  the  Temple  of  the  Holy 
Ghost.  "  Whosoever  speaketh  against  the  Holy  Ghost,  it  shall 
3  P  2 


476 

TheXXII.Day. 

Frat/cr. 


THE  PSALMS, 


Zed),  iii  S. 


Maili  XV.  29. 


Ps.  XXX*'.  26. 


Ps.  XXXV.  2S. 
Heb.  ii.  12. 


Zech.  iii.  2.  4. 
Uev.  xii.  10. 


The  XXIII. 
Day. 

Morning 

I'l-ayer. 
Christmas  Day 

Evensong. 
Matt.  xxii.  44. 
Mark  xii.  3G. 
Luke  XX.  42. 
Act!  ii.  .■i4. 
Ilcb.  i.  1.1. 


18  Let  it  be  unto  him  as  the  cloko 
that  he  hath  upon  him  «  and  as  the 
girdle  that  he  is  alway  girded  withah 

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 
Godj  according  unto  thy  Name  »  for 
sweet  is  thy  mercy. 

21  O  deliver  me,  for  I  am  helpless 
and  poor  «  and  my  heart  is  wounded 
within  me. 

22  I  go  hence  like  the  shadow  that 
departeth  t  and  am  driven  away  as  the 
grasshopjier. 

23  My  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  j  and  that  thou,  Lord, 
hast  done  it. 

27  Though  Ihey  curse,  yet  bless 
thou  «  and  let  them  be  confounded 
that  rise  up  against  mej  but  let  thy 
servant  rejoice. 

28  Let  mine  adversaries  be  clothed 
with  shame  t  and  let  them  cover  them- 
selves 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. 

THE  CX  PSALM. 
Dixit  Do?/iin7is. 

THE  Lord  said  unto  my  Lord  t  Sit 
thou  on  my  right  hand,  until  I 
make  thine  enemies  thy  footstool. 


Fiat  ei  sicut  vestimentum  quo 
operitur :  et  sicut  zona  qua  semper 
prsecingitur. 

Hoc  opus  eorum  qui  detrahunt  mihi 
apud  Dominum  :  et  qui  loquuntur 
mala  adversus  animam  meam. 

Et  tu,  Domine,  Domine,  fac  mecum  mecum  mivrifor. 

.  ,  diam  propter 

propter  Nomen  tuum  :  quia  suavis  est 
misericordia  tua. 

Libera  me,  quia  egenus  et  pauper 
ego  sum  :  et  cor  meum  conturbatum 
est  intra  me. 

Sicut  umbra  cum  declinat  ablatus 
sum  :  et  excussus  sum  sicut  locustoe. 

Genua  mea  infirmata  simt  a  jejunio: 
et  caro  mea  immutata  est  propter 
oleum. 

Et  ego  factus  sum  opprobrium  illis  : 
viderunt  me,  et  moverunt  capita  sua. 

Adjuva  me,  Domine,  Deus  meus : 
salvum  me  fac  secundum  misericordiam 
tuam. 

Et  sciant  quia  manus  tua  htec :  et 
tu,  Domine,  fecisti  cam. 

Maledicent  illi,  et  tu  benedices :  qui 
insnrgunt  in  me  confuudantur  j  servus 
autem  tuus  Itetabitur. 

Induantur  qui  detrahunt  mihi  pu-  mihi  rei-crenia 
dore  :  et  operiantur  sicut  diploide  cou- 
fusione  sua. 

Confitebor  Domino  nimis  in  ore 
moo  :  et  in  medio  multorum  laudabo 
eum. 

Qui  astitit  a  dextris  pauperis :  ut 
salvam  faceret  a  persequentibus  ani- 
mam meam. 


PSALMUS  CIX. 

DIXIT    Dominus    Domino    meo : 
Scde  a  dextris  meis  : 
Donee  ponam  inimicos  tuos  :  scahel- 
lum  pedum  tuorum. 


na 


Sund.iy,  Chri-t 
niaii,  App. 
Ew.,  Corp. 
Clir.,  Vespers. 


not  bo  forgiven  liiiii,  ncithor  iu  this  world,  nor  in  the  world  to 
come  '."  [Mutt.  xii.  32.] 


'  All  readers  are  affectionately  warned  of  the  danger  which  hangs  ahout 
any  words  spoken  in  depreciation  of  the  Sacraments,  or  of  the  work  of 
priests  and  bishops,  the  ellicacy  of  which  is  entirely  derived  from  the  Holy 
Ghost.    Such  words  as  "tlie  souldestiovint'  iloeUineof  Baplisn.al  RegeJie- 


The  last  verse  of  the  Psalm  brings  out  very  strongly  the  com- 
pleteness of  that  deliverance  which  God  will  give  to  the  Mystical 
Body  of  Clirist  from  the  accusations  of  Satan.  The  Accuser 
stands  at  the  right  hand  of  the  Betrayer  and  the  Slanderer  as 


ration  "  were  once  quite  common  ;  and  fearfully  intemperate  language  hai. 
been  used  respecting  tlie  Pt,*.^':r.ce  of  Christ  in  tlie  lluly  Couimuniuu. 


THE  PSALMS. 


477 


T;.e  xxiir. 

Day. 

Morning 

Prayer. 
Matt.  xxvi.  M. 
Matt.  i.  U. 
Rev.  iv.  1—11. 
xi.\.  I. 


Hih.  V.  (i. 
vii.  17,21. 


Rev.  xix.  11—18. 


Rev.  XX.  11—1.5. 
1  Cor.  XV.  26.  55. 


Mark  ivi.  19. 
Heb.  L  3.  X.  12. 


2  The  Lord  shall  send  the  rod  of 
thy  power  out  of  Sion  »  be  thou  ruler, 
even  in  the  midst  among  thine  enemies. 

3  In  the  day  of  thy  power  shall  the 
people  offer  thee  free-will  offerings 
with  an  holy  worship  »  the  dew  of  thy 
birth  is  of  the  womb  of  the  morning. 

4  The  Lord  sware,  and  will  not  re- 
pent »  Thou  art  a  Priest  for  ever  after 
the  order  of  IMelchisedech. 

5  The  Lord  upon  thy  right  hand  » 
shall  wound  even  kings  in  the  day  of 
his  wrath. 

6  He  shall  judge  among  the  hea- 
then ;  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. 


Easter  Day, 

Mattlns. 


THE  CXI  PSALM. 

Conjitebor  tihi. 

WILL  give  thanks  unto  the  Lord 
with  my  whole  heart  i  secretly 
among  the  faithful,  and  in  the  con- 
gregation. 


I 


Virgam  virtutis  tuae  emittet  Donii- 
nus  ex  Sion  :  dominare  iu  medio  iui-  «'  dom'.naverij 
micorum  tuorum. 

Tecum  principium  in  die  virtutis 
tuse,  in  spleudoriljus  sanctorum :  es 
utero  ante  luciferum  gcnui  te. 

Juravit  Dominus,  et  non  pcenitebit 
cum  :  Tu  cs  Sacerdos  in  feternum  se- 
cundum ordinem  Melchisedech. 

Dominus  a  dextris  tuis :   confregit  <■""/'"•*'■ 
in  die  irffi  suae  reges. 

Judicabit   in   nationil>us ;    implebit 
ruiuas  :  conquassabit   capita   in   terra  tena  coiMia 
multorum. 

De  torrente  in  via  bibet :  propterea 
exaltabit  caput. 


PSALMUS  ex. 

CONFITEBOR   tibi,   Domine,   in  Sunday,  Christ- 
mas,  Vespeli. 
toto  corde  meo  :  in  consilio  ius-  Corp.  chr., 

*^  Isi  Vespera. 

torum,  et  congrcgationo. 


well  as  at  the  riglit  biiml  of  "  Joshua  the  High  Priest ;"  but  while 
in  the  one  case  the  words  are  heard  "  Let  him  be  condcmued,"  in 
tlie  other  the  words  ai-e  "  The  Lord  rebuke  thee,  O  Satan ;  even 
the  Lord  that  hath  chosen  Jerusalem  rebuke  thee  :  is  not  this  a 
brand  plucked  out  of  the  fire?"  Thus  God  Himself  shall  stand 
at  the  right  hand  of  the  PooE  to  save  his  soul  from  unrightecus 
j  tidges.  And  thus  the  prophecy  will  be  fulfilled,  "  I  beard  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." 

PSALM  ex. 

Our  Lord  and  His  Apostles  distinctly  certify  to  us  that  this 
Psalm  is  spoken  of  the  Messiah,  by  quoting  the  first  and  the 
fourth  verses  and  applying  them  to  Him.  It  is,  in  fact,  quoted 
in  the  New  Testament  more  than  any  other  Psalm ;  and  may  be 
taken, — as  Christ's  use  of  it  shows, — as  a  treasury  of  Mystical 
truth  respecting  the  Kingship  and  Priesthood  of  the  Son  of  Man. 

In  the  first  words  there  is  a  revelation  of  the  First  and  Second 
Persons  of  the  Holy  Trinity,  since  they  are  spoken  by  the  Father 
to  the  Son.  They  are  also  considered  to  contain  a  reference  to 
the  Third  Person,  since  it  was  by  the  Holy  Ghost  descending  on 
the  Son  of  Man  that  He  was  consecrated  to  that  work  by  means 
of  which  His  Human  Nature  attained  to  the  glory  of  the  Father's 
right  hand.  In  the  words  "  My  Lord  "  has  also  been  observed 
a  prophecy  of  the  Incarnation,  David  speaking  of  Christ  as  his 
because  He  was  descended  from  him,  as  his  Lord,  because  He 
was  the  Son  of  God. 

The  second  verse  proclaims  the  Kingship  and  Kingdom  of 
Christ,  both  proceeding  forth  from  the  elder  Church  of  God, 
and  prevailing  even  over  the  Gentiles  who  bad  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  Royal  Person  in  "  the  Lord's  Day  "  of  the  Incarnation 
the  wise  men  were  to  bring  offerings  of  gold,  frankincense,  and 
myrrh  :  to  it  the  Church  will  be  rendering  the  homage  of  Divine 
worship  for  ever  in  earth  and  in  Heaven ;  recognizing  in  the  Holy 
Child  Jesus  the  Day  Star  from  on  high,  the  Sun  of  Righteousness 
arising  with  healing  iu  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 
offers  up  Himself  as  a  perpetual  Sacrifice  before  the  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  Judg- 
ment is  prefigured  in  the  fifth  and  sixth  verses.  He  will  go 
forth  conquering  and  to  conquer,  .all  things  will  be  put  under  His 
feet,  He  will  cause  the  dead  both  small  and  great  to  stand  before 
His  throne  of  righteous  judgment,  and  will  destroy  even  the  last 
enemy;  so  that  when  the  graves  are  opened  and  the  sea  gives  up 
her  dead,  and  everlasting  life  dawns  on  the  redeemed,  they  will 
say,  "  O  Death,  where  is  thy  sting  ?  0  Grave,  where  is  thy 
victory  ?  " 

So  shall  the  Lord  Jesus  bruise  the  head  of  the  tempter  for  ever, 
and  His  own  head  shall  be  lifted  up  iu  eternal  triumph.  He 
drank  of  the  ^vater-tioods  which  ran  over  Him  in  His  Passion, 
and  so  was  His  prophecy  fulfilled,  "  I,  if  I  be  hfted  up,  will  draw 
all  men  unto  Me." 

PSALM  CXI.' 

The  praises  of  the  Church  are  here  offered  to  God  for  the 
spiritual  works  which  He  has  wrought  throngb  the  "  grace  and 
truth "  which  "  came  by  Jesus  Christ."  The  "  works  of  the 
Lord"  are,  therefore,   those  works  the   power  and  efficacy  of 


t  This  is  one  of  the   "alphabet  Psalms,"  each  verse  or  clause  succes- 
sively, in  the  Hebrew,  beginning  with  the  successive  letters  of  tlie  alphabet. 


478 


THE  PSAMIS. 


TheXXIII. 

Day. 
Htfoming 

Prayer. 
Isa.  Ixv.  I. 


John  vi.  27.  35. 
Rev.  ii.  17. 


Rev,  XV.  3. 


Isa.  xlv.  8. 
Johni.  14.  17. 
Phil.  li.  10. 


rr.  Prov. 

31. 


Isa.  liii.  10. 


2  Tlie  works  of  the  Lord  are  great  t 
sought  out  of  all  them  that  have  plea- 
sure therein. 

3  His  work  is  worthy  to  be  praised, 
and  had  in  honour  t  and  his  righteous- 
ness endureth  for  ever. 

4  The  merciful  and  gracious  Lord 
hath  so  done  his  marvellous  works  t 
that  they  ought  to  he  had  in  remem- 
brance. 

5  He  hath  given  meat  unto  them 
that  fear  him  t  he  shall  ever  be  mind- 
ful of  his  covenant. 

6  He  hath  shewed  his  people  the 
power  of  his  works  x  that  he  may  give 
them  the  heritage  of  the  heathen. 

7  The  works  of  his  hands  are  verity 
and  judgement  \  all  his  command- 
ments are  true. 

8  Tliey  stand  fast  for  ever  and  ever  » 
and  are  done  in  truth  and  equity. 

9  He  sent  redemption  unto  his  peo- 
ple t  he  hath  commanded  his  covenant 
for  ever;  holy  and  reverend  is  his 
Name. 

10  The  fear  of  the  Lord  is  the  be- 
ginning of  wisdom  i  a  good  under- 
standing have  all  thej^  that  do  there- 
after ;  the  praise  of  it  endureth  for 
ever. 


B' 


THE  CXII  PSALM. 

Beatus  vir. 

►  LESSED  is  the  man  that  feareth 
the  Lord  »  he  hath  great  delight 
in  his  commandments. 

2  His  seed  shall  be  mighty  upon 
earth  t  the  generation  of  the  faithful 
shall  he  blessed. 

3  Riches  and  pleuteousness  shall 
be  in  his  house  »  and  his  righteous- 
ness endureth  for  ever. 


]\Iagna  opera  Domini :  exquisita  in 
omnes  voluntates  ejus. 

Confessio  et  magnificentia  opus  ejus : 
et  justitia  ejus  manct  in  sa?eulum 
ssecidi. 


Memoriam  fecit  mirabilium  suoitim ; 
misericors  et  miserator  Dominus  :  es- 
cam  dedit  timentibus  se. 

Memor  orit  in  sseculum  testamenti 
sui :  virtutem  operum  suorum  anmm- 
tiabit  populo  suo  : 

Ut  det  illis  hsereditatem  gentium  : 
opera  manuum  ejus  Veritas  et  judicium. 

Fidelia  omnia  mandata  ejus;  con- 
firmata  in  Sijeculum  sfficuli :  facta  in 
veritate  et  asquitate. 

Redemptionem  misitDominuspopulo 
suo  :  mandavit  in  seternum  testamen- 
tum  suum. 

Sanctum  et  terribile  Nomen  ejus : 
initium  sapientiiB  timor  Domini. 

Intellectus  bonus  omnibus  facienti- 
bus  eum  :  laudatio  ejus  manet  in  seecu- 
lum  sasculi. 


B 


PSALMTS  CXI. 
EATUS  vir  qui  timet  Dominum 
in  mandatis  ejus  Tolet  nimis. 


Sunday,  Christ- 
mas, Vespers. 
cupiet 


Potens   in   terra    erit   semen 
generatio  rectorum  benedieetur. 


ejus: 


Gloria  et  divitiae  in  domo  ejus  :  ct 
justitia  ejus  manet  in  sseculum  saeculi. 


wliicli  pi'occed  from  tlie  Person  of  God  Incarnate.  Hence  the 
subject  of  praise  in  tbis  Psalm  is  our  Lord  Himself  as  the  source 
of  redemption,  grace,  and  salvation  :  "  I  am  sought  of  them  that 
asked  not  for  Me :  I  am  found  of  them  that  sought  Me  not." 
"To  him  that  overcometh  will  I  give  to  eat  of  the  hiddei> 
manna."  "Great  and  marvellous  are  Thy  works.  Lord  God 
Almighty :  just  and  true  are  Thy  ways.  Thou  King  of  saints." 

PSALM  CXII.i 
Our  Lord's  words,  "  It  is  more  blessed  to  give  than  to  receive  " 
fActs  XX.  35],  ofier  a  comprehensive  illustration  of  this  Psalm, 
which  recounts  the  blessedness  of  the  Man  Christ  Jesus,  AVho  "  is 


This  is  also  an  alphabet  Psalm. 


mercitiil  and  lendeth  "  the  talents  of  His  grace,  Who  "  hath  dis- 
persed abroad  and  given  to  the  poor"  of  the  bounties  of  His 
mercy. 

In  His  perfect  obed.cnce  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  shidl  prolong 
His  days."  Thus,  having  originated  a  new  people,  the  riches  and 
pleuteousness  of  His  grace  are  stored  up  in  His  Church  for  them  : 
and  He  is  the  "  good  Man  "  Who  scittereth  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  spiritaal  interpretation  o<  this  Psalm  will 
be  a  guide  to  further  development  of  it  in  the  same  direction  j 


THE  PSALMS. 


479 


Tiioxxin. 

Uny. 

Prayer. 
laa.  Iviii.  10. 

Ix.  1. 
Matt.  xiv.  •).■). 
Luke  six.  13. 


2  Cor.  Ix.  9. 
Prov.  li.  23,  24. 


Luke  xiii.  28. 

Matt.  viii.  12. 
xiii.  42- 
xsv.  .30. 


£a.«teT  Day, 
Evensong. 
Cf.  Magniticat. 


Mai.  i.  II. 
iv.  2. 


4  Unto  the  godly  there  ariseth  up 
light  ill  the  darkness  %  he  is  merciful, 
loving,  and  righteous. 

5  A  good  man  is  merciful,  and 
lendeth  »  and  will  guide  his  words 
with  discretion. 

C  For  he  shall  never  be  moved  t 
and  the  righteous  shall  be  had  in  ever- 
lasting remembrance. 

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  x  until  he  see  his  desire 
upon  his  enemies. 

9  He  hath  dispersed  abroad,  and 
given  to  the  poor  j  and  his  righteous- 
ness remaineth  for  ever ;  his  horn 
shall  be  exalted  with  honour. 

10  The  ungodly  shall  see  it,  and  it 
shall  grieve  him  j  he  shall  gnash  with 
his  teeth,  and  consume  away ;  the 
desire  of  the  ungodly  shall  perish. 

THE  CXIII  PSALM. 
Laudate,  pueri. 

PRAISE  the  Lord,  ye   servants  t 
O  praise  the  Name  of  the  Lord. 

2  Blessed  be  the  Name  of  the  Lord  t 
from  this  time  forth  for  evermore. 

3  The  Lord's  Name  is  praised  « 
from  the  rising  up  of  the  sun,  imto 
the  going  down  of  the  same. 

4  The  Lord  is  high  above  all  hea- 
then J  and  his  glory  above  the  heavens. 


eorde  miserii-nra 
.  .  .  et  Justus 
Dominus 


Exortum  est  in tenebris  lumen  rectis  ; 
misericors,  et  miserator,  et  Justus. 

Jucundus  homo  qui  miseretur  et 
commodat ;  disponet  sermones  sues  in 
judicio  :  quia  in  seternum  non  com- 
movebitur. 


In  memoria  seterna  erit  Justus  :  ab  aij  aminu 
auditione  mala  non  timeblt. 

Paratum  cor  ejus  sperare  in  Domino ; 
confirmatum  est  cor  ejus :   non  com- 
movebitur    donee    despiciat    inimicos  vidca. 
suos. 

Dispersit,  dedit  pauperibus ;  justitia 
ejus  manet  in  sseculum  sebcuH  :  comu 
ejus  esaltabitur  in  gloria. 

Peccator  videbit  et  iraseetur;  den- 
tibus  suis  fremet  et  tabescet :  deside- 
riuni  peccatorum  peribit. 


PSALMUS  CXII. 

LAUDATE,      pueri,     Dominum  : 
laudate  Nomen  Domini. 
Sit   Nomen   Domini   benedictum  : 
ex  hoc  nunc  et  usque  in  sseculum. 

A    solis  ortu   usque   ad   occasum  : 
laudabile  Nomen  Domini. 

Excelsus  super  omnes  gentes  Domi- 
nus :  et  super  coelos  gloria  ejus. 


Snnd..  App.  and 
Evv.,  Veepers. 

Cliristntas. 

Trinity, 

Niime  of  Jesus, 
let  Vespers. 


especially  when  considered  in  connexion  with  the  remarkable 
parallel  expressions  in  the  eleventh  chapter  of  Proverbs,  and 
with  the  passages  referred  to  in  the  margin  opposite  to  the  fifth 
and  tenth  verses. 

PSALMS  CXIIL— CXVIIL 

THE  GREAT  HALLELUJAH. 

"  And  when  they  had  sung  an  hymn,  they  went  out  into  the  Mount  of 
Olives." — Mark  xiv.  2(j. 

The  group  of  Ps.alms  which  begins  with  the  hundred  and  thir- 
teenth and  ends  with  the  hundred  and  eighteenth  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  partly  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  com- 
posed were  sung  "in  the  courts  of  the  Lord's  house"  duriug  the 
lime  occupied  by  slaying  the  Passover  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  H.iUelujah  was  composed  for  this  purpose 
or  not,  there  are  several  historical  and  local  c.<pressions  in  it  which 
indicate  its  fitness  for  use  at  the  Passover.  The  first  division, 
fur  public  use  in  the  Temple,  is  a  hymn  of  thanksgiving  to  the 
Lord  for  His  mercy  and  loving-kindness  to  the  people  of  Israel : 
a  national  hymn  in  which  the  distinctive  position  of  the 
separated  nation  is  prominently  kept  in  view,  and  the  Lord 
praised  as  the  God  of  Israel.  The  hundred  and  thirteenth 
and  hundred  and  fourteeuth  Psalms  are  supposed  to  have  been 
written  for  the  foundation  of  the  second  Temple  by  Ezra.  In 
the  first  of  these  the  allusion  to  the  worship  of  God  "  from  tha 
rising  up  of  the  sun  unto  the  going  down  of  the  same,"  seems  to 
give  evidence  of  a  travelled  people  who  had  retained  their  true 
faith  and  religious  customs  in  a  distant  land,  and  among  the 
heathen  who  are  named  directly  afterwards.  Then  the  praise  of 
the  condescension  of  the  Lord  of  Heaven  towards  the  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  feel- 
ing of  those  who  had  returned  from  the  Captivity,  and  were  once 
more   beginning   a  national   existence :    while   in   "  the   barren 


480 


THE  PSALMS. 


Tlie  XXIII. 

Diiy. 
"SlornhifJ 

Prayer. 
Johni.  1.  H. 
Pliil.  ii.  u. 


1  Santm  li.  S. 


1  Sam.  ii.  5. 
I.-a.  viii.  15. 

liv    1. 
Gal.  iv.  2?. 


lEreninfj 
Praifer. 

Easter  bay, 
bvensong. 

Hosea  xi.  1, 

Matt.  ii.  15. 

Ps.  Ixxxi.  5. 

1  Cor.  X.  1—11. 


5  "Who  is  like  unto  tlie  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  t  and  lifteth  the  poor  out  of 
the  mire. 

7  That  he  may  set  him  with  the 
princes  «  even  with  the  princes  of  his 
people. 

8  He  maketh  the  barren  woman  to 
keep  house  »  and  to  be  a  joyful  mother 
of  children. 

THE  CXIV  PSALM. 
In  exitu  Israel. 

WHEN  Israel  came  out  of  Egypt  % 
and  the  house  of  Jacob  from 
among  the  strange  people, 

2  Judali  was  his  sanctuary  «  and 
Israel  his  dominion. 


Quis  sicut  Dominus  Deus  noster, 
qui  in  altis  habitat  :  ct  humilia  respi- 
cit  in  coelo  et  in  terra  ? 


Suscitans   a   terra   inopem :    et   de 
stercore  erigens  pauperem : 

Ut  collocet  eum  cum  principibus , 
cum  principibus  populi  sui. 

Qui  habitare  facit  sterilem  in  doino  : 
matrem  filiorum  Isetantem. 


PSALMTJS  CXIII. 
N  exitu  Israel  de  yEgj'pto :  domus  Sunday  vespera. 
-     Jacob  de  populo  barbaro  : 


Facta  est  Juda?a  sanctiflcatio  ejus ; 
Israel  potestas  ejus. 


pntestas  ejus 
/■■rii/it'i  T'-gnavil 


woman  "  we  see  the  long-desohited  Church  of  Israel  once  more 
about  to  "  keep  house  "  iu  the  Holy  City  and  be  a  joyftil  mother 
of  children  to  be  added  to  the  houseliold  of  God.  The  following 
Psalm,  the  hundred  and  fourteenth,  refers  to  still  more  ancient 
mercies  of  God  towards  His  people,  when  He  took  them  out  of 
their  Egyptian  bondage,  and  after  their  long  miraculous  sus- 
tenance 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  marked  so  signally  as  the 
sanctuary  and  dominion  of  the  Lord.  Such  national  mercies  of 
old  time  lead  on,  through  the  humble  acknowledgment  "Not 
unto  us,  0  Lord,  not  unto  us,  but  unto  Tliy  Name  give  the 
praise,"  to  an  expression  of  faith  and  coutidence  in  the  continued 
loving-kindness  of  the  Lord  and  in  His  providential  care  for  Israel. 
A  small  band, — on  their  return  from  captivity,  and  even  at  the 
iiest  of  times,  —  among  the  heathen  round  about,  yet  the  Lord's 
manifest  dealings  towards  them  are  an  answer  to  the  taunt  which 
had  been  east  upon  them  by  those  heathen  on  account  of  the 
depressed  state  of  Israel,  "  Where  is  now  their  God  ? "  Wiat 
evidence  could  Heathendom  give  to  prove  any  Providence  exer- 
cised by  their  idols,  though  they  were  idols  of  silver  and  idols  of 
gold  ?  But  fur  the  house  of  Israel  and  the  Priesthood  of  Aaron 
there  was  abundant  reason  for  trusting  in  God,  who  had  shown 
Himself  to  be  their  succour  and  defence  in  past  ages,  and  would 
show  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  fur  their  national  sins,  but  He  bad  not 
forsaken  them  altogether;  He  would  still  bless  the  separated 
nation,  and  the  separated  priesthood,  and  show  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  the  hundred 
and  seventeenth  Psalm,  which  seem  to  be  a  choral  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  there  are  seve- 
ral references  to  the  Passover  itself.  The  "  cup  of  salvation  " 
ciuinot   but  have  referred   to  the   cup  of  wine   over  which  a 


Benediction  was  said,  and  wi.ich  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  olt'eriiig  made  in  the  Temple,  and  upon  which 
the  household  has  been  reverently  feasting  at  home.  So  also  with 
the  verse,  "  I  will  ofl'er  to  Thee  the  sacrifice  of  thanksgiving  .... 
I  will  pay  my  vows."  And  not  less  distinct  is  the  local  applica- 
tion of  the  words  "  The  voice  of  joy  and  heidth  is  in  the  dwellings 
of  the  righteous,"  and  of  "  This  is  the  day  wliich  the  Lord  hath 
made :  w'e  will  rejoice  and  be  glad  in  it :"  while  throughout  this 
portion  of  the  hymn,  as  of  the  other,  there  are  references  to  the 
eireumstances  of  the  first  Passover  and  the  early  history  of  Israel 
which  unite  the  thanlisgivings  for  present  mercies  to  commemo- 
rations of  the  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  are  so  far  from  being 
exhausted  by  their  eoimexion  with  the  Old  Dispensation  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  bo  found  by  deeper  research.  This  is  especially 
the  case  with  the  latter  portion,  beginning  "  I  am  well  pleased," 
and  a  flood  of  light  is  thrown  upon  the  whole  of  the  Great 
Hallelujah  by  the  nee  of  this  portion  under  the  circumstances 
narrated  by  St.  Mark,  "  When  they  had  sung  an  hymn,  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  Dis- 
pensation, when  the  Passover  sacrifice  was  about  to  be  merged  in 
that  great  Sacrifice  of  the  Lamb  of  God  whereof  it  was  the  type, 
when  the  Passover  Supper  was  vanishing  before  the  Supper  of  the 
Lord  then  instituted,  when  typical  shadows  were  abuut  to  become 
sacramental  realities,  and  when  the  hidden  words  of  this  prophetic 
hymn  were  to  receive  their  full  interpretation  in  the  woful,  yet 
glorious,  tvork  of  the  three  following  days.  It  is  iu  the  light  so 
shed  upon  the  Great  Hallelujah  that  it  is  to  be  viewed  now  that 
it  is  used  in  Divine  Service  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  Gcth- 
semaue,  and  to  Calvary. 


THE  PSALMS. 


481 


riic  XXIII.  3  The  sea  saw  tliiitj  and  lied  t  Jordan 

Evenin<7  ^as  driven  back. 

Prai/tr.  4,  'j''])e  mountains  skipped  like  rams  1 

Hat.  iii.  0—10.  ,     ,-, 

and  the  little  hdls  like  young  sheep. 

5  What  aileth  thee,  O  thou  sea, 
that  thou  fleddest  t  and  thou  Jordan, 
that  thou  wast  driven  back  ? 

6  Ye  mountains,  that  ye  skipped 
like  rams  t  and  ye  little  hillSj  like 
j^oung  sheep  ? 

Mic.  vi.1,2.  7  Tremble,  thou  earth,  at  the  pre- 

iiev.'  xvi'.  20.        senee  of  the  Lord  »  at  the  presence  of 

the  God  of  Jacob  ; 
isa.  xii.  IS.  8  Who  turned  the  hard  rock  into  a 

j'ohn'iv!"i4.'        standing  water  »   and    the  flint-stone 


into  a  springing  well. 


sa.  jcUiii.  2.  II. 


Ps.lxxix.  10. 
2  I'et.  ill.  4. 


"Nf' 


Eccl.  viii.  3. 
D.m,  iv.  35. 


I'ia.  xli.  7. 
Ps.  cxxxv.  15. 


I's.  cxxxv.  IG. 


Pi.  cxxxv.  17. 


THE  CXV  PSALM. 
No>i  nolis,  Bomine. 

OT  unto  us,  O  Lord,  not  unto  us, 
but  unto  thy  Name  give  the 
praise  t  for  thy  loving  mercy,  and  for 
thy  truth^s  sake. 

2  Wherefore  shall  the  heathen  say  » 
Where  is  now  their  God  ? 

3  As  for  our  God,  he  is  in  heaven  x 
he  hath  done  whatsoever  pleased  him. 

4  Their  idols  are  silver  and  gold  % 
even  the  work  of  men's  hands. 

5  They  have  mouths,  and  speak  not  i 
eyes  have  they,  and  see  not. 

6  They  have  ears,  and  hear  not  j 
noses  have  they,  and  smell  not. 


Mare  vidit,  et  fugit :  Oordanis  con- 
versus  est  retrorsuin. 

Montcs  exsultaverunt  at  arietes  :  ct 
colles  sicut  agni  ovium. 

Quid  est  til}i,  mare,  quod  fugisti : 
ot  tu  Jordanis,  quia  conversus  es  re- 
tro rsum  ? 

Montes  exsultastis  sicut  arietes :   et  Monies  ,h,t» 
colles  sicut  agni  ovium. 

A  facie  Domini  mota  est  terra :  a 
facie  Dei  Jacob. 

Qui    convertit    petram    in    stagna  suujam i.iirai ; 
aquarum  :    et  ru':)ein  in  fontes  aqua- 
rum. 


[PSALMUS  CXIII.  V.  9.J 

Non  nobis  Domine,  non  nobis  :  sed  sumiay  Vcspen 
Nomini  tuo  da  gloriam. 

Super  misericordia  tua  et  veritate 
tua :  nequando  dicant  gentes,  Ubi  est 
Deus  eorum  ? 

Deus  autem  noster  in  ccelo :  omnia  cix.osvr^nmcrcio 

el  ill  Una 

qua;cunque  voluit,  fecit. 

Simulachra  gentium  argentum,  et 
aurum  :  opera  manuum  hominum. 

Os  habent,  et  non  loqueutur :  ocxilos 
habent,  et  non  videbunt. 

Aures  habent,  et  non  audient :  nares 
habent,  et  non  odorabuut. 


PSALM  CXIIL— The  first  tliree  Psalms  of  tliU  scries  are  of 
a  much  less  iiKlividual  character  in  their  language  than  the  later 
three;  and  are  thus  to  he  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  Kightcousness  upon 
lier,  and  with  Him  shining  in  the  midst,  speaks  in  the  tone  of 
Malachi's  Eucharistic  prophecy  :  "  From  tlie  rising  of  the  sun  unto 
the  going  down  of  the  same.  My  Name  shidl  he  great  among  the 
(ientiles,  and  in  every  place  incense  shall  be  ofl'ered  unto  Me,  and 
a  pure  ofl'ering,  for  My  Name  shall  be  great  among  the  heathen, 
saith  the  Lord  of  hosts."  [Mai.  i.  11.]  Looking  forward  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  princi- 
pality, and  power,  and  might,  and  dominion,  and  every  name 
th.it  is  named,  not  only  in  this  world,  hut  also  in  that  which  is  to 
come."  [Ejih.  i.  22.]  And  this  glory  of  Christ  is  seen  to  be  also 
the  glory  of  "  the  Church,  wliich  is  His  Kody,  the  fulness  of  Him 
that  filleth  all  in  all "  [Ibid.  23]  :  so  tliat  the  Psalm  ends  witli 
words  of  rejoicing  which  also  find  tlieir  parallel  in  propliccy  : 
*'  Sing,  O  barren,  thou  that  didst  not  bear :  break  forth  into 
singing,  and  cry  aloud,  thou  that  didst  not  travail  with  child : 
foi  more  are  the  children  of  the  desolate,  than  the  cliildi-en  of  the 
married  wife  salth  the  Lord." 


PSALM  CXIV. — The  same  strain  is  continued  in  tlie  next  of 
the  series ;  in  which  it  must  he  understood  that  the  ancient  Israel 
and  the  Gentiles  have  changed  places,  and  that  the  former  being 
rejected  the  latter  have  been  accepted  in  tlieir  stead  '.  The  coming 
forth  of  Israel  from  Egypt  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  are  to  be  interpreted  in 
the  sense  whicli  was  given  by  the  coming  of  Christ  to  the  ancient 
prophecy:  "Every  valley  shall  be  exalted,  and  every  mountain 
and  hill  shall  be  made  low,  and  the  crooked  sh:dl  be  made  straight, 
and  tlie  rough  jilaces  plain  :  and  the  glory  of  the  Lord  shall  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  Kock  of  Ages  became  a  sacramental  Fountain  of  life, 
ciiened  for  all  uucleanuess  :  and  from  the  Corner-Stone  flowed 
forth  a  springing  well  of  grace,  whose  waters  are  for  the  refresh- 
ment of  every  age. 

PSALM  CXV. — The  third  of  the  series  still  proclaims  the  great 
work  of  salvation  about  to  be  wrought  in  the  sufferings  and  glory 
of  Cluist :  but  the  tone  is  rather  that  of  confident  faith  in  some- 


>  Sec  note  on  Psalm  lix.  p.  39G. 


3  Q 


4S;J 


THE  PSALMS. 


TIio  XXIII. 

Dav. 
Uteuint) 

I'lai/er. 

P$.  cxxxv.  IS. 


rsa.  xli.  8. 
rs.  cxxxv.  10- 
21. 


Isa.  Iv.  5. 


Gen.  xiv.  19. 


Tsa.  xxxviii.  18. 


Mic.  vii.  IS— 20. 


ILe  XXIV. 
Day. 

Morning 
Prayer. 

Cluircliing  of 
Women. 

lleb.  vii.  25. 


7  Thej' have  hands,  and  handle  not; 
feet  have  they,  and  walk  not  t  neither 
speak  they  through  their  throat. 

8  They  that  make  them  are  liko 
unto  them  «  and  so  are  all  such  as  put 
their  trust  in  them. 

9  But  thou,  house  of  Israel,  trust 
thou  in  the  Lord  »  he  is  theii-  succour 
and  defence. 

10  Ye  house  of  Aaron,  put  your 
trust  in  the  Lord  »  he  is  their  helper 
and  defender. 

11  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  great. 

14  The  Lord  shall  increase  you  more 
and  more  t  you  and  your  children. 

15  Ye  are  the  blessed  of  the  Lord  t 
who  made  heaven  and  earth. 

16  All  the  whole  heavens  are  the 
Lord's  «  the  earth  hath  he  given  to 
the  children  of  men. 

1 7  The  dead  praise  not  thee,  O  Lord  t 
neither  all  they  that  go  down  into 
silence. 

18  But  we  will  praise  the  Lord  » 
from  this  time  forth  for  evermore. 
Praise  the  Lord. 

THE  CXVI  PSALM. 
Bilexi,  quoniam. 

I  AM  well  pleased  »  that  the  Lord 
hath  heard  the  voice  of  my  prayer ; 
%  That  he  hath  inclined  his  ear  unto 
me  t  therefore  will  I  call  upon  him  as 
lone:  as  I  live. 


^Mauus  habent,  et  non  ]ialpabunt ; 
pedes  habent,  et  non  ambulabunt :  non 
clamabunt  in  gutture  suo 

Similes  illis  fiant  qui  f 
omnes  qui  confidunt  in  eis 


gutture  suo  rteqtit 

Similes  illis  fiant  qui  faciunt  ea  :  et     ore  tpsirum 


Domus  Israel  speravit  in  Domino : 
adjutor  eorum  et  protector  eorum  est. 

Domvis  Aaron  speravit  in  Domino : 
adjutor  eorum  et  protector  eorum  est. 

Qui  timent  Dominum,  speraverunt  ■'?"•">' 
in  Domino  :  adjutor  eorum  et  protector 
eorum  est. 

Dominus  memor  fuit  nostri  :  et 
bcnedixit  nobis. 

Benedixit  domui  Israel :  benedixit 
domui  Aaron. 

Benedixit  omnibus  qui  timent  Domi- 
num :  pusillis  cum  majoribus. 

Adjiciat  Dominus  sujser  vos  :  super 
vos,  et  super  filios  vestros. 

Bcnedicti  vos  a  Domino  :  qui  fecit 
cnehim  et  terram. 

Coelum  coeli  Domino  :  terram  autem 
dedit  filiis  hominum. 

Non  mortui  laudabunt  te  Domine : 
neque  omnes  qui  descendunt  in  infer- 
num. 

Sed  nos  qui  vivimus  benedicimus 
Domino  :  ex  hoc  nunc  et  usque  in 
sseculum. 


PSALMUS  CXIV. 

DILEXI,  quoniam  exaudiet  Domi- 
nus :  vocem  orationis  meae. 
Quia  inelinavit  aurem  suam  mihi : 
et  in  diebus  meis  invocabo. 


Aronday, Vespers. 

Vigils  of  the  de- 
parted. 

Name  uf  Jesus, 
1st  Vespers. 


thinff  yet  to  come  than  of  assurance  respecting  a  gain  already 
acquired.  The  second  verse  points  to  the  taunts  with  which  the 
.lews  mocked  our  Lord  when  upon  the  Cross,  and  to  those  with 
which  the  heathen  lonn^  assailed  the  Church  respecting  her  invisible 
(iod  and  Saviour.  The  blindness  of  those  who  reject  Christ  is  also 
compared  to  the  senselessness  of  the  idols  which  they  set  up  in 
His  place ;  idols,  at  one  time  of  material  silver  and  gold,  at 
another  of  the  imagination  and  distorted  reason,  but  all  equally 
worthless  as  objects  of  worship  and  faith.  The  new  Israel  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  t:>  be  assured  that  though  only  a  "little  flock" 
they  shiill  grow  into  a  vast  people,  a  living  bodv  spread  over  the 


earth,  which  has  become  the  heritage  of  the  Son  of  Man,  and  sing- 
ing Hallelujah  to  Him  for  evermore. 

PSALM  CXVI  1.— This  and  the  last  Psalm  of  the  series  are  of 
a  much  more  distinctly  personal  character  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  accus- 
toniod  to  expound  privately  the  things  which  had  been  spoken  to 
the  people  at  large  in  parables,  and  as  if  the  time  of  the  Great  Pass- 


'  This  Psalm  was  associated  with  the  Burial  of  the  Dead  as  early  as  the 
time  of  St.  ChrysQstom. 


THE  PSAL]\rS. 


483 


The  XXIV. 

Morning 
Prayer. 


I-^a  xxvi.  3. 
Matt.  xi.  28—30. 


2  r.ir.  iv.  13. 
Rum.  iii.  4. 


1  Tliess.  iii.  9. 


r.uke  xxii.  17. 
Numb,  xxviii.  7, 
li. 


tsa.  xli.  8. 
Phil.  ii.  6,  7. 


3  The  snares  of  deatli  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  the  Name  of  the 
Lord  t  O  Lord,  I  beseech  thee,  deliver 
my  soul. 

5  Gracious  is  the  Lord,  and  righte- 
ous «  yea,  our  God  is  merciful. 

6  The  Lord  prcserveth  the  simple  t 
I  was  in  misery,  and  he  heljied  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  j  mine  eyes  from 
tears,  and  my  feet  from  falling. 

9  I  will  walk  before  the  Lord  t  in 
the  laud  of  the  living. 

10  I  believed,  and  therefore  will  I 
speak;  but  I  was  sore  troubled  »  I 
said  in  my  haste.  All  men  are  liars. 


11  Wliat  reward  shall  I  give  unto 
the  Lord  %  for  all  the  benefits  that  he 
hath  done  unto  me? 

12  I  will  receive  the  cup  of  salva- 
tion I  and  call  upon  the  Name  of  the 
Lord. 

13  I  will  pay  my  vows  now  in  the 
presence  of  all  his  people  t  right  dear 
in  the  sight  of  the  Lord  is  the  death 
of  his  saints. 

14  Behold,  O  Lord,  how  that  I  am 
thy  servant  t  I  am  thy  servant,  and 
the  son  of  thine  handmaid ;  thou  hast 
broken  my  bonds  in  sunder. 

15  I  will  offer  to  thee  the  sacrifice 
of  thanksgiving  »  and  will  call  upon 
the  Name  of  the  Lord. 

IG  I  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  Jerusalem. 
Praise  the  Lord. 


Circundederunt  me  dolores  mortis  : 
1 1  pcricula  iuferni  invenerunt  me. 

Tribulationem  et  dolorem  inveni :  et 
Nomen  Domini  invocavi. 

O  Domine,  libera  animam  meam  j 
misericors  Dominus,  et  Justus  :  et 
Deus  noster  miseretur. 

Custodiens parvulos Dominus:  humi- 
liatus  sum,  et  liberavit  me. 

Convertere,  anima  mea,  in  requiem 
tuam  :  quia  Dominus  benefecit  tibi. 

Quia  eripuit  animam  meam  de  morte, 
oeulos  meos  a  lachrymis :  pedes  meos 
a  lapsu. 

Placebo  Domino :  in  regione  vivo- 
rum. 

PSALMUS  CXV. 

CREDIDI,     propter     quod     locutus   Uronday.Maundy 
sum  :  ego  autem  humiliatus  sum     Frid.iy,  Ai)p. 

.       .  °  ami  Evv.. 

nimiS.  Many  Martyrs, 

Ego  dixi  m  excessu  meo  :    Omnis  vespers. 

,  "^  ,  Corp.  Cr., 

homo  mendaX.  NameofJesus, 

1st  Vespers. 

Quid  retribuam  Domino  :  pro  omni-  excessu  vuiuii 

titcie, 

bus  quoe  retribuit  mihi. 

Calicem  salutaris  accipiara :  et  No- 
men  Domini  invocabo. 


Vota  mea   Domino  reddam    coram  nomen  Domini  i». 

.  ^  .  .  .  vocnbo 

omni   populo   ejus:    pretiosa   in   con- Pr^iD'o in con- 
spectu  Domini  mors  sanctorum  ejus. 


O   Domine,  quia  ego  servus  tuus :  o  Domine  ego 
ego  servus  tuus,  et  filius  ancillae  tusB. 


Dirupisti  vincula  meaj  tibi  sacrifi- 
cabo  hostiam  laudis  :  et  Nomen  Domini 
invocabo. 

Vota  mea  Domino  reddam  in  con-  iaud,s.  tola  mea. 
spectu   omnis   populi   ejus :    in    atriis 
domus  Domini,  in  medio  tui  Hierusa- 
lem. 


over  was  felt  to  be  drawing  nearer  and  nearer.  The  tone  of  this 
Psahn  is  like  that  of  One  already  recovering  from  a  great  Agony, 
comforted  and  reassured  by  having  been  heard  in  His  prayer  which 
He  bad  thrice  uttered  out  of  the  midst  of  snares  of  death  and  the 
pains  of  hell  through  which  He  bad  passed.  Further  trouble  and 
heaviness  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  salvation  "  with  that 


of  which  He  said,  "  If  it  be  possilde,  remove  this  Cup  from  Me," 
and  with  His  words  to  the  sons  of  Zebedee,  "Are  ye  able  to  drink 
of  the  Cup  that  I  shall  cb-iuk  of  ?  "  That  Cup  is  viewed,  now,  not 
as  a  cup  of  sufl'cring,  but  as  an  Eucharistic  Cup,  "  I  will  oiler  to 
Thee  the  sacrifice  of  thanksgiving ;"  and  it  is  to  be  ofl'ered  in  the 
presence  of  all  His  people,  in  facie  JEcclesiiB,  as  a  Memorial  of 
that  Death  of  the  King  of  Saints  which  is  "  right  dear  in  the  sight 
of  the  Lord,"  as  a  prevailing  Intercession. 
3  Q  2 


'184 


THE  PSALMS. 


THE  CXVII  PSALM. 

Landate  Dominmn. 


0  PRAISE  the   Lord,  all  ye  hea- 
then «  praise  him,  all  ye  nations. 


Tlie  XXIV. 
Day. 

Frayer. 

Jtnm.  3tv.  II.  •/.   1   1   .      1 

Lukei.  78, 79.  ^  Foi'  his  merciful  kinuness  is  ever 

more  and  more  towards  us  »  and  the 
truth  of  the  Lord  endureth  for  ever. 
Praise  the  Lord. 


0 


Easter  Pay. 
2  C/iroa.  V.  13, 

jjiroiii.  10,  II.     mercy  endureth  for  ever, 


THE  CXVIII  PSALM. 
Confitemini  Domino. 

GIVE   thanks  unto   the   Lord, 
for  he  is  gracious  x  because  his 


Zerh.  iii.  3. 
Ueb,  xiii.  6. 


John  ii  24,  25. 


Cf.  Pi.  Iviii.  8. 


2  Let  Israel  now  confess,  that  he  is 
gracious  »  and  that  his  mercy  endureth 
for  ever. 

3  Let  the  house  of  Aaron  now  con- 
fess »  that  his  mercy  endureth  for  ever. 

4  Yea,  let  them  now  that  fear  the 
Lord  confess  « that  his  mercy  endureth 
for  ever. 

5  I  called  upon  the  Lord  in  trouble  » 
and  the  Lord  heard  me  at  large. 

6  The  Lord  is  on  my  side  »  I  will 
not  fear  what  man  doeth  unto  me. 

7  The  Lord  taketh  my  part  with 
them  that  help  me  %  therefore  shall  I 
see  my  desire  ujion  mine  enemies. 

8  It  is  better  to  trust  in  the  Lord  t 
than  to  put  any  confidence  in  man. 

9  It  is  better  to  trust  in  the  Lord  t 
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  t  for  in  the  Name  of  the 
Lord  I  will  destroy  them. 

13  Thou  hast  thrust  sore  at  me 
that  I  might  fall  »  but  the  Lord  was 
my  help. 


PSALMUS  CXVI. 

LAUD  ATE  Dominum  Omnes  Monday,  General 

Festival, 
gentes :    laudate    eum    omnes     ves|ier». 

_.  Chlisimas, 

popull  :  Triiiiiv, 

^  .  n  L  I.  1st  Vespers. 

(ciuoniam  connrmata  est  super  nos 
misericordia  ejus :  et  Veritas  Domini 
manet  in  seternum. 


PSALMUS  CXVII. 

CONFITEMINI  Domino  quoniam  Sunday  Prime, 
bonus :    quoniam    in    saeculum 
misericordia  ejus. 

Dicat  nunc  Israel  quoniam  bonus  : 
quoniam  in  saeculum  misericordia  ejus. 

Dicat  nunc  domus  Aaron  :  quoniam  quoniam  bonui 

.....  quoniam 

m  sfficulum  misericordia  ejus. 

Dicant  nunc  qui  timent  Dominum  :  cmnn  qui 
quoniam  in  saeculum  misericordia  ejus,  giumiam  tonut 

quoniam 

De  tribulatione  invocavi  Dominum  : 
et  exaudivit  me  in  latitudine  Dominus. 

Dominus  mihi  adjutor  :  non  timebo 
quid  faciat  mihi  homo. 

Dominus  mihi  adjutor:  et  egodespi-  vidcbo 
ciam  inimicos  meos. 

Bonum  est  confidere  in  Domino : 
quam  confidere  in  homine. 

Bonum  est  sperare  in  •  Domino  : 
quam  sperare  in  principibus. 

Omnes  gentes  cireuierunt  me  :  et  in  cimindfAfrunt 

T.  y         .  T^         .     .  •  1  i  .  IM  nom   Vomit, 

JNomine   Domim   quia   ultus  sum   m     uuus.^c. 

COS. 

Circundantes  circundederunt  me  :  et 
in  Nomine  Domini  quia  idtus  sum  in  somin:  uiius 

COS. 


Circundederunt  me  sicut  apes,  et 
exarserunt  sicut  ignis  in  spinis :  et  in 
Nomine  Domini  quia  ultus  sum  in  eos.  Domini  vintHca- 

bur  in  ets 

Impulsus  eversus  sum  ut  caderem :  versnius  sum 
et  Dominus  suscepit  me. 


PSALM  CXVI.  Tliis  expansion  of  the  won!  Hallelnjali  is  to 
Le  considered  as  a  doxolog-y  unitini?  tlie  llfitli  and  118th  Psalms, 
cahing  npon  all  iieojile  to  join  with  the  "  little  flock  "  of  the  Saviour 
in  praising  the  Lord  for  Ilia  merciful  kindness  and  fur  the  fulfil- 
ment of  His  covenant  with  mankind  respecting  their  salvation. 


PSALM  CXVIII.— The  first  four  verses  of  the  last  Psalm  of 
the  series  are  a  continuation  of  the  strain  taken  up  in  the  preceding 
Dosology :  in  the  fifth  verse  the  individual  or  personal  Voice  oi 
Christ  is  again  heard,  and  thenceforward  to  the  end.  That  tone 
is  a  triumphant  anticipation,  throughout,  of  the  Easter  victoiy: 


THE  PSAI.MS. 


485 


Tlic  XXIV. 

Day. 
Moniiag 

Prayer. 
Exml.  XV.  2. 
Isa.  xii.  2. 
Isa.  xl.  I— 11. 


Ps.  xxiv.  7—10. 
Isa.  xxvi.  2. 


Mutt.  xxi.  42. 
Mark  xii.  10. 
LuUe  XX.  17. 
Acts  iv.  11. 
Eph.  ii.  20. 
Isa.  xxviii.  16. 
1  Fet.  ii.  7. 


.T.)lin  viii.  56. 
1  Cur.  V.  7. 


Nehem.  i.  11. 


Mail.  xxi.  9. 
ixiii.  39. 


John  xii.  46.  35, 
36.  i.  4.  5. 
iii.  19.  viii.  12. 
xii.  32. 


14  The  Lord  is  my  strengtlij  and 
my  song  %  and  is  become  my  salvation. 

15  The  voice  of  joy  and  health  is  in 
(lie  dwellings  of  the  righteous  »  the 
right  hand  of  the  Lord  bringeth 
mighty  things  to  pass. 

16  The  right  hand  of  the  Lord 
hath  the  pre-eminence  *  the  right 
hand  of  the  Lord  bringeth  mighty 
things  to  pass. 

17  I  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. 

1 9  Open  me  the  gates  of  righteous- 
ness X  that  I  may  go  into  themj  and 
give  thanks  unto  the  Lord. 

20  This  is  the  gate  of  the  Lord  » 
the  righteous  shall  enter  into  it.     • 

21  I  will  thank  thee,  for  thou  hast 
heard  me  «  and  art  become  my  sal- 
vation. 

22  The  same  stone  which  the 
builders  refused  »  is  become  the  head- 
stone in  the  corner. 

23  This  is  the  Lord's  doing  x  and 
it  is  marvellous  in  our  eyes. 

24  This  is  the  day  which  the  Lord 
hath  made  x  we  will  rejoice  and  be 
glad  in  it. 

25  Help  me  now,  O  Lord  x  O  Lord, 
send  us  now  prosjjerity. 

26  Blessed  be  he  that  cometh  in 
the  Name  of  the  Lord  x  we  have 
wished  you  good  luck,  ye  that  are  of 
the  house  of  the  Lord. 

27  God  is  the  Lord  who  hath  shewed 
us  light  t  bind  the  sacrifice  with  cords, 
yea,  even  unto  the  horns  of  the  altar. 


Fortitude  mea  et  laus  mea  Dominus  : 
et  factus  est  mihi  in  salutem. 

Vox  exsultationis  et  salutis :  in  ta-  uihix 
bernaculis  justorum. 


Dextera  Domini  fecit  virtutem,  dex- 
tera  Domini  exaltavit  me  x  dextera 
Domini  fecit  virtutem. 


exnllnrit  mr.  Sun 


Non  moriar,  sed  vivam  :  et  narrabo 
opera  Domini. 

Castiarans  castigavit  me  Dominus  : 
et  morti  non  tradidit  me. 


Aperite  mihi  portas  justitioe,  et  in- 
gressus  in  eas  confitebor  Domino  :  hfec 
porta  Domini ;  justi  intrabunt  in  eam. 


Confitebor  tibi,  quoniam   exaudisti  iibizi(j,),i.n» 
me  :  et  factus  es  mihi  in  salutem. 

Lapidem  quern  reprobaverunt  sedifi- 
cantes  :  hie  factus  est  in  caput  anguli. 

A  Domino  fiictum  est  istud }  et  est 
mirabile  in  oculis  nostris. 

Htec  est  dies  quam  fecit  Dominus  : 
cxsultemus  et  lajtemur  in  ca. 

O  Domine,  salvum  me  fac,  O  Do- 
mine,  bene  prosperare  :  benedictus  qui 
venit  in  Nomine  Domini. 

Benediximus  vobis  de  domo  Domini : 
Deus  Dominus,  et  illuxit  nobis. 

Constituite  diem  solennem  in  con-  c.nsidui  ic 
densis  :  usque  ad  cornu  altaris. 


and  its  climax  is  reached  in  tlie  twenty-seventh  verse,  where  the 
Lamb  of  God  offers  Himself  willingly  for  the  coming  Sacrifice'. 
A  few  days  before  the  singing  of  the  Great  Hallelujah,  t  lie  multitude 
had  led  Jesus  into  Jerusalem  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  He  said  "  Ye  shall 
not  see  Mo  henceforth,  till  ye  shall  say.  Blessed  is  He  that  comelh 
in  the  Name  of  the  Lord."  [Matt,  xxiii.  39.]  His  last  words  to 
the  iieojile  at  large  were  "  Yet  a  little  while  is  the  Light  with  you. 
Walli  while  ye  have  the  Light,  lest  darkness  come  upon  you :  for 
be  tliat  walketh  in  darkness  knoweth  not  whither  he  goeth. 
While  ye  have  light,  believe  in  the  Light,  that  ye  may  be 
the   children  of   light."    [John   xii.  35,  36.]       Thus    are   His 


>  Some  modem  critics  read  this  verse  as  if  "bind  the  sacrifice  with  cords  " 
TTcie  a  parenthesis,  and  ihe  "light"  a  fire  extending  even  to  the  horns  of 
tlie  altar.  The  association  of  the  verses  itidicated  in  the  ahove  note  may  lead 
Ub  to  doubt  the  accuracy  of  such  an  interpretation. 


"lifting  up"  [Ibid.  32],  and  His  accustomed  cry  "I  am  come 
a  Light  into  the  world  "  [Ibid.  46],  associated  with  the  twenty- 
sixth  and  twenty-seventh  verses  of  this  Psalm,  and  the  ancient 
words  of  Abraham  were  illustrated  in  their  fulfilment,  "My  son, 
God  will  provide  Himself  a  Lamb  for  a  burnt  offering."  [Gen. 
xxii.  8.] 

From  the  tenth  to  the  thirteenth  verses  is  expressed  the  suffer- 
ing Saviour's  prevision  of  the  result  of  His  work  :  in  the  seven- 
teenth, eighteenth,  and  nineteenth,  the  same  prevision  of  a  glorious 
Resurrection  through  which  He  Himself  was  to  become  eternally 
the  Door  wbercljy  His  floek  should  enter  into  life :  and  the 
twenty-fourth  verse  is  a  prophotio  welcome  of  that  Day  of  the 
Lord  in  which  all  mankind  sliould  keep  a  perpetual  Easter  of  joy. 
And  thus  throughout  are  heard  such  words  as  those  of  the  pro- 
phet, "  In  that  day  thou  shalt  say,  0  Lord,  I  will  praise  Thee : 
though  Tlion  wast  angry  with  me,  Tliine  anger  is  turned  away, 
and  Thou  comfort"dst  me.     Beliold,  God  is  uiy  salvation;   I  will 


486 

Tlie  XXIV. 

Day. 
Mornivfj 

Fraijer. 


EzTa  iii.  10, 11. 


THE  PSALMS. 


'Evening 

Prayer. 
Hell.  ix.  H. 

1  Pet.  i.  19. 
Cant.  iv.  7. 

Eph.  V.  27. 

2  Pet.  ui.  H. 


I.ute  ii.  52. 
i.e.  SO. 


1  John  ii.  8. 


2  Pet.  1.  4. 


2S  Thou  art  my  God,  and  I  will 
tliaiik  thee  »  thou  art  my  Godj  and  I 
will  praise  thee. 

29  O  give  thanks  unto  the  Lord, 
for  he  is  gracious  %  and  his  mercy 
endureth  for  ever. 

THE  CXIX  PSALM. 

Beati  immaculati. 

BLESSED  are  those  that  are  un- 
defiled  ia  the  way  t  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  command- 
ments. 

5  O  that  my  ways  were  made  so 
direct  »  that  I  might  keep  thy  sta- 
tutes. 

6  So  shall  I  not  be  confounded  t 
while  I  have  respect  unto  all  thy  com- 
mandments. 

7  I  will  thank  thee  with  an  un- 
feigned heart  t  when  I  shall  have 
learned  the  judgements  of  thy  righte- 
ousness. 

8  I  will  keep  thy  ceremonies  :  O 
forsake  me  not  utterly. 

In  quo  corriget. 

WHEREWITHAL  shaU  a  young 
man   cleanse   his  way  »  even 
by  ruling  himself  after  thy  word. 

10  With  my  whole  heai-t  have  I 
sought  thee  «  O  let  me  not  go  wrong 
out  of  thy  commandments. 


Deus  mens  es  tu,  et  confitebor  tibi  ; 
Deus  meus  es  tu,  et  exaltabo  te. 

Confitebor   tibi    quoniam    exaudisti  tiw  i/oma* 
me  :  et  factus  es  mihi  in  salutem. 

Confitemini  Domino  quoniam  bonus: 
quoniam  in  sseculum  misericordia  ejus. 


PSALHIUS  cx\aii. 

[A.  ALLELUIA.  ALEPH  EST  DEUS.] 


B 


EATI  immaculati  in  via :  qui  am-  Prime. 

.,      ,  ,      .  _^         .     .  Commendation  of 

bulant  m.  lege  Domini.  souu. 


Beati  qui  scrutantur  testimonia  ejus  : 
in  toto  corde  exquirunt  cum. 

Non  enim  qui  opcrantnr  iniquitatem : 
in  viis  ejus  ambulaverunt. 

Tu  mandasti :  mandata  tua  custo- 
diri  nimis. 

Utinam  dirigantur  vise  mece :  ad 
custodiendas  justificationes  tuas. 

Tunc    non    confundar :    cum    per-  resincm 
spexero  in  omnibus  mandatis  tuis. 

Confitebor  tibi  in  directione  cordis  : 
in  CO  quod  didici  judicia  justitise  tuse. 


Justificationes  tuas  custodiam  :  non 
me  derelinquas  usquequaque. 

[B.    BETH   EST   FILIUS.] 

In  quo  corrigit  adolescentior  viam  prime, 
suam  :  in  custodiendo  sermones  tuos. 


In  toto  corde  meo  exquisivi  te 
repellas  me  a  mandatis  tuis. 


ne 


tnist,  auJ  not  be  afraid :  for  the  Lord  Jehovah  is  my  strength 
and  my  song;  He  also  is  become  my  salvation."  [Isa.  xii.  2.] 
"  O  give  tlianks  unto  the  Lord,  for  He  is  gracious,  and  His  mercy 
endureth  for  ever." 

PSALM  CXIX  '. 

The  characteristic  feature  of  this  Psalm  is  a  pervading  reference 
to  the  will  of  God  and  the  grace  of  obedience.     It  was  noted  by 


1  This  is  an  "alphaliet  Psalm"  of  a  peculiar  character.  Each  division 
is  made  of  verses  which  becin  with  the  same  letter,  the  sections  answering 
to  the  ritrsa  of  the  other  alphabet  Psalms.  The  same  arrangement  is  found 
in  the  Book  of  Lamentations.  In  the  earlier  Vulgate,  which  is  represented 
(so  far  as  it  differs  from  the  later)  in  the  margin,  the  Hebrew  division  is 
recognized  as  in  our  English  Psalter.  But  in  the  Sarum  Psalter,  and  in  the 
modern  Vulgate,  the  Psalm  is  divided  into  sections  of  si.\teen  verses.  The 
bracketed  titles  of  each  section  are  from  the  ancient  Vulgate,  and  are  in- 
serted in  the  text  instead  of  the  margin  for  convenience  of  arrangement. 


the  ancient  Jewish  commentators  that  every  verse  contains  some 
word  associated  with  the  spoken  will  of  God :  and  the  light  of 
Gospel  truth  leads  clearly  to  the  interpretation  of  all,  or  nearly 
all,  of  these,  in  connexion  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,  hy  which  the  Second  Person  in  the  Blessed  Trinity  is 
designated  in  the  New  Testament :  while  the  remainder,  such  as 
Law,  Testimony,  Commandment,  Judgment,  Way,  Truth,  are  all 
of  a  character  that  gives  them  a  personal  association  with  Him 
Who  declared  "  I  am  the  Way,  the  Truth,  and  the  Life,"  and 
Wliose  declaration  "  I  am  the  Light  of  the  world,"  also  exhibits 
Him  as  being  the  Personal  Manifestation  of  Divine  Will  and  Law. 
As,  moieover,  we  know  by  later  revelations  that  our  Lord  Jesus 
is  set  forth  to  mankind  as  the  highest  standard  of  obedience  and 
holiness,  so  we  hear,  throughout  this  Psalm,  the  Voice  of  His 


THE  PSALMS. 


487 


The  XXTV. 
Day. 

Evening 
Grayer, 


John  vii.  17. 
ix.  31. 


John  xvii,  14. 


John  iv.  34. 
V.  30. 


John  i.  U. 
Heb.  xl.  13. 
"iph.  a.  19. 


Matt.  xxvi.  (55. 
xxvii.  1. 12. 


Matt  xxvi.  38. 


11  Thy  words  have  I  hid  withiu  my 
heart  »  that  I  should  not  sin  against 
thee. 

13  Blessed  art  thou,  O  Lord  %  O 
teach  me  thy  statutes. 

13  With  my  lips  have  I  been  telling  i 
of  all  the  judgements  of  thy  mouth. 

14  I  have  had  as  great  delight  in 
the  way  of  thy  testimonies  x  as  in  all 
manner  of  riches. 

15  I  will  talk  of  thy  command- 
ments t  and  have  respect  unto  thy 
ways. 

16  My  delight  shall  be  in  thy 
statutes  »  and  I  will  not  forget  thy 
word. 

Retrihue  servo  tuo. 

ODO  well  unto  thy  servant  »  that 
I  may  live,  and  keep  thy  word. 

18  Ojjen  thou  mine  eyes  «  that  I 
may  see  the  wondrous  things  of  thy 
law. 

19  I  am  a  stranger  upon  earth  «  O 
hide  not  thy  eommandments  from  nie. 

20  My  soul  breaketh  out  for  the 
veiy  fervent  desire  »  that  it  hath 
alway  unto  thy  judgements. 

£1  Thou  hast  rebuked  the  proud  » 
and  cursed  are  they  that  do  err  from 
thy  commandments. 

22  O  turn  from  me  shame  and 
rebuke  x  for  I  have  kept  thy  testi- 
monies. 

23  Princes  also  did  sit  and  speak 
against  me  «  but  thy  servant  is  occu- 
pied in  thy  statutes. 

24  For  thy  testimonies  are  my 
delight «  and  my  counsellors. 


AdJuEsit  pavi7nenio. 

Y  soul  cleaveth  to  the  dust  x  O 
quicken  thou  me,  according  to 
thy  word. 


M^ 


In  corde  meo  abscondi  eloquia  tua  : 

ut  non  pecoem  tlbi. 

Benedictus  es,  Domine :  doce  me 
justificationes  tuas. 

In  labiis  meis  pronuntiavi  :  omnia 
judicia  oris  tui. 

In  via  testimouiorum  tuorum  de- 
lectatus  sum  :  sicut  in  omnibus  di- 
vitiis. 

In  mandatis  tuis  exercebor :  et  con-  me  eierceht. 
siderabo  vias  tuas. 

In  justificationibus  tuis  meditabor : 
non  obliviscar  sermoues  tuos. 


[r.    CAMEL   EST    CONSOLATIO.] 

T~)  ETRIBUE    servo   tuo ;    vivifica  Prime. 

W^\  -.  riram  et  cusfo- 

Jl  \j  me  :  et  custodiam  sermones  tuos.     diam 


Revela  oculos  meos 
miraljilia  de  lege  tua. 


et  considerabo 


Incola  ego  sum  in  terra :  non  abscon- 
das  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  contemp- 
tum  :  quia  testimonia  tua  exquisivi. 

Eteuim  sederunt  principes,  et  adver- 
sum  me  loquebantur :  servus  autem 
tuns  esercebatur  in  justificationibus 
tuis. 

Nam   et   testimonia   tua  meditatio 
mea  est:   et  consilium  meum  justifi-  et cojiaoiana mca 
cationes  tuse. 

[A.    DELETH    EST   JUDICIUM.] 

Adhoesit    pavimento    anima    mea  :  Pnme. 
vivifica  me  secundum  verbum  tuum. 


Human  Nature,  speaking  as  the  Representative  of  God's  children  : 
and  speaking  in  such  tones  as  to  make  Himself,  in  His  perfect 
obedience,  the  One  E.^ample  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  the  Sacramental  Fountain 
«f  all  holiness,  so  incorporation  with  the  WORD  is  mystically  set 
forth  in  every  portion  of  this  Psalm  as  the  means  by  which  holi- 
ness is  to  be  attained.  "  I  am  the  Vine,  ye  are  the  branches  :  he 
that  abideth  in  Me,  and  I  in  him,  the  same  brm^eth  forth  much 


fruit :   for  severed  from  iUe  ye  can  do  nothing."    [John  xv.  5, 
marg.] 

The  whole  Psalm  is,  therefore,  to  be  interpreted  on  one  prin- 
ciple, as  setting  forth  the  blessedness  of  conformity  to  the  c.\ample 
of  our  Lord  Jesus  Christ  by  the  transformation  of  our  own  willg 
through  sacramental  union  with  Hiin,  THE  WORD.  In  many 
parts  there  seems  to  be  little  other  coherence  between  the  sepa- 
rate sections,  or  even  the  separate  verses  of  a  section ;  but  this 
pervading  principle  is  a  bond  of  unity  which  makes  it  impossible 


4S8 


THE  PSALMS. 


Tlio  XXIV. 

1  /:l.V. 
JCrt'iiinfJ 

i'ni/er. 


Luke  xxii.  ^3. 


Jolin  xvii.  4. 


2(5  I  have  acknowledged  my  ways, 
and  thou  heardest  me  t  O  teach  me 
thy  statutes. 

27  Make  me  to  understand  the  way 
of  thy  commandments  »  and  so  shall  I 
talk  of  thy  wondrous  works. 

28  My  soul  melteth  away  for  very 
heaviness  «  comfort  thou  me  according' 
unto  thy  word. 

29  Take  from  me  the  way  of  lying  t 
and  cause  thou  me  to  make  much  of 
thy  law. 

30  I  have  chosen  the  way  of  tmth  « 
and  thy  judgements  have  I  laid  before 
me. 

31  I  have  stuck  unto  thy  testi- 
monies t  O  Lord,  confound  me  not. 

32  I  will  run  the  way  of  thy  com- 
mandments ♦  when  thou  hast  set  my 
heart  at  liberty. 


The  XXV.  Day. 
Morniiifj 
Prayer. 


T" 


Legem  pone. 


of 


lEACH  me,  0  Lord,  tlie  way 
thy  statutes  i  and  I  shall  keep  it 
unto  the  end. 

34  Give  me  understanding,  and  I 
shall  keep  thy  law  j  yea,  I  shall  keep 
it  with  my  whole  heart, 
nom.  vii.  22.  35  Make  me  to  go  in  the  path  of 

thy  commandments  »  for  therein  is  my 
desire. 

36  Incline  my  heart  unto  thy  tes- 
timonies X  and  not  to  covetousness. 

37  O  turn  away  mine  eyes,  lest 
they  behold  vanity  »  and  quicken  thou 
me  in  thy  way. 

38  0  stablish  thy  word  in  thy  ser- 
vant »  that  I  may  fear  thee. 

p»  ixix.  20.  39  Take  away  the   rebuke  that   I 

am  afraid  of  »  for  thy  judgements  are 
good. 

40  Behold,  my  delight  is  in  thy 
commandments  »  O  quicken  me  in  thy 
righteousness. 

Ht  veniat  super  me. 

LET  thy  loving  mercy  come  also 
unto  me,  O  Lord  \  even  thy  sal- 
vation, according  unto  thy  word. 


Vias  meas  enuntiavi,  et  exaudisti 
me  :  doce  me  justificationes  tuas. 

Viam    justificationum   tuarum    in-  instmtama 
stnie  me :  et  exercebor  in  mirabilibus 
tuis. 

Dormitavit  anima  mea  prse  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. 

Adhffisi  testimoniis  tuis,  Domine  : 
noli  me  confundere. 

Viam  mandatorum  tuorum  cucurri  : 
cum  dilatasti  cor  meum.  diimaru 


[E.    ELI   EST   VIA    SALUTIS.] 

LEGEM  pone  mihi,  Domine,  viam  Tierce, 
justificationum  tuarum :  et  ex- 
quiram  earn  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  vani- 
tatem  :  in  via  tua  vivifica  me. 

Statue  servo  tuo  eloquium  tuum : 
in  timore  tuo. 

Amputa  opprobrium  meum  quod 
suspicatus  sum:  quia  judicia  tua  ju- 
cunda. 

Ecce  concupivi  mandata  tua  :  in 
sequitate  tua  vivifica  me. 

[Z.    VALI    EST   NON   HABET.] 

Et  veniat  super  me  misericordia  tua.  Tierce. 
Domine  :     salutare    tuimi    secundum 
eloquium  tuum. 


to  consider  tho  Psalm  as  a  fortuitous  collection  of  pious  thoughts, 
as  some  have  supposed.  At  the  same  time  there  docs  not  seem  to 
be  any  ibrmal  division  of  the  Psalm  into  separate  subjects,  and  it 
must  be  taken  as  a  continuous  elaboration  of  the  one  idea  indi- 
cated ;  the  turning  about  of  a  diamond  whose  light  is  refracted 
through  many  facets,  and  whose  brilliant  beauty  U  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 
sufTicient  to  offer  the  suggestion  that  the  principle  indicated 
should  be  carefully  kept  in  view  in  the  liturgiejil  use  of  the 
Psalm,  and  that  a  mind  imbued  with  pervading  reverence  for 
our  Lord's  Person  and  Example  can  hardly  apply  that  principle 
in  too  minute  detail. 


THE  PSALMS. 


489 


TheXXV.Dny. 

Morning 

Pt'atjer. 
Jubn  xviii. ;;(). 


Luke  xxi!.  fiS. 
John  xviii.  37. 


Heb   xii.  12. 


2  Cor.  V.  1. 


Job  XXXV.  10. 


Malt.  x\>i  <i. 


43  So  shall  I  make  answer  unto 
my  blasjjhemers  x  for  my  trust  is  in 
thy  word. 

43  O  take  not  the  word  of  thy 
truth  utterly  out  of  my  mouth  »  for 
my  hope  is  in  thy  judgements. 

41  So  shall  I  alway  keep  thy  law  » 
yea,  for  ever  and  ever. 

4-5  And  I  will  walk  at  liberty  »  for 
f  seek  thy  commandments. 

46  I  will  speak  of  thy  testimonies 
alsOj  even  before  kings  »  and  will  not 
be  ashamed. 

47  And  my  delight  shall  be  in  thy 
commandments  «  which  I  have  loved. 

48  My  hands  also  will  I  lift  up 
unto  thy  commandments,  which  I  have 
loved  »  and  my  study  shall  be  in  thy 
statutes. 

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  exceed- 
ingly in  derision  %  yet  have  I  not 
shrinked  from  thy  law. 

53  For  I  remembered  thine  ever- 
lasting judgements,  0  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  t  and 
have  kept  thy  law. 

56  This  I  had  «  because  I  kept  thy 
commandments. 


T 

law. 


Portio  mea,  Do  mine. 

HOU  art  my  portion,  O  Lord  » 
I   have   promised   to   keep   thy 


58  I  made  my  humble  petition  in 
thy  presence  with  my  whole  heart  « 
O  be  merciful  unto  me,  according  to 
thy  word. 

59  I  called  mine  own  ways  to  re- 
membrance «  and  turned  my  feet  unto 
thy  testimonies. 


Et  rcspondebo  exprobrantibus  milii 
verlium :  quia  speravi  in  sermonibus 
tuis. 

Et  ne  auferas  de  ore  meo  verbum 
veritatis  usquequaque  :  quia  in  judiciis 
tuis  supersperavi.  spernvi 

Et  custodiam  legem  tuam  semper  : 
in  sseculum  et  in  soeculum  saeeuli.  in  n-iemtim  et  in 

Et  ambulabam  in  latitudine  :  quia 
mandata  tua  exquisivi. 

Et  loquebar  in  testimoniis  tuis  in 
conspectu  regum:  et  non  confundebar. 

Et  meditabar  in  mandatis  tuis :  qute  mednnbcr . . . 

1 '-,       .  dilexi  HimiK 

duexi. 

Et  levavi  manus  meas  ad  mandata 
tua  quEe  dilexi  :  et  exercebor  in  justifi-  diiexi  veiu-nunie-/ 
cationihus  tuis. 


M 


[H.    NAU   EST   PASSIO.] 

EMOR  esto  verbi  tui  servo  tuo 
in  quo  mihi  spem  dedisti. 


Tierre. 


Heec  me  consolata  est  in  humilitate 
mea :  quia  eloquium  tuum  vivificavit 
me. 

Superbi  iuique  agebaut  usquequa- 
que  :  a  lege  autem  tua  non  declinavi. 

Memor  fui  judiciorum  tuorum  a. 
SDBCulo,  Domine  :  et  consolatus  sum. 

Defectio  tenuit  me    :   pro  peccato-  Defectio^nimi. 
ribus  derelinquentibus  legem  tuam.  ''"* 

Cantabiles  mihi  erant  justificationes 
tuae  :  in  loco  peregrinationis  meae.  incoiatus  mei 

Memor  fui  noctc  Nominis  tui^  Do- 
mine :  et  custodivi  legem  tuam. 

HiEC  facta  est  mihi :  qiiia  justifi- 
cationes tuas  exquisivi. 

[9.      ZAE   EST   ELEMENTUM   MTJNDI.] 

Portio  mea,  Domine :  disi  custodire  Tierce, 
legem  tuam. 

Deprecatus  sum  faciem  tuam  in  toto 
corde  meo :  miserere  mei  secundum 
eloquium  tuum. 

Cogitavi  vias  meas  et  converti  pedes  «„,„  cojitavi 
meos  :  in  testimonia  tua. 


3  V 


490 


THE  PSALMS 


Tlie  XXV.  Day. 
Morninr/ 

Pratjer. 
Cant.  i.'4. 
Luke  ii.  21. 


John  XV.  14. 
lieb.  ii.  II. 


Trov.  iii.  M. 


'Evening 

Prayer. 
Job  X.  8. 


r/eul.  xxiii.  4. 
1  Cor.  X.  13. 
Ileb.  xii.  6. 


60  I  made  haste,  and  prolonged  not 
tlie  time  »  to  keep  thy  command- 
ments. 

61  The  congregations  of  the  un- 
godly 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  com- 
mandments. 

64  The  earth,  O  Lord,  is  full  of  thy 
mercy  i  O  te^acli  me  thy  statutes. 

Bonitatem  fecisti. 

OLOIID,   thou    hast    dealt   gra- 
ciously with   thy  servant  %  ac- 
cording unto  thy  word. 

66  O  learn  me  true  understandina" 
and  knowledge  «  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  thy  statutes. 

69  The  proud  have  imagined  a  lie 
against  me  x  but  I  will  keep  thy 
commandments  with  my  whole  heart. 

70  Their  heart  is  as  fat  as  brawn  » 
but  my  delight  hath  been  in  thy  law. 

71  It  is  good  for  me  that  I  have 
been  in  trouble  »  that  I  may  learn  thy 
statutes. 

72  The  law  of  thy  mouth  is  dearer 
imto  me  x  than  thousands  of  gold  and 
silver. 

Manns  tua  fecerunt  me. 
ri^HY    hands   have   made   me   and 


fashioned  me  »  O  give  me  under- 


standing, that  I  may  leam  thy  com- 
mandments. 

74  They  that  fear  thee  will  be  glad 
when  they  see  me  :  because  I  have 
put  my  trust  in  thy  word. 

75  I  know,  O  Lord,  that  thy  judge- 
ments are  right  x  and  that  thou  of 
very  faithfulness  hast  caused  me  to  be 
troubled. 

76  O  let  thy  merciful  kindness  be 
my  comfort  «  according  to  thy  word 
uuto  thy  servant. 


Paratus  sum,  et  non  sum  turbatus  : 
ut  custodiam  mandata  tua. 

Funcs  peccatorum  circumplesi  sunt 
me  :  et  legem  tuam  non  sum  oblitus. 

Media    nocte    surgebam   ad   confi- 
tendum  tibi  :   super  judicia  justifica- jmdfi.r  (u« 
tionis  tuiB. 

Particeps  ego  sum  omnium  timen- 
tiimi  te :  et  custodientium  mandata 
tua. 

Misericordia  tua,  Domine,  plena  est 
terra :  justifieationes  tuas  doce  me. 

[I.      ETA   EST   VITA.] 

BONITATEM   fecisti    cum   servo  Tier<e. 
tuo,  Domine  :  secundum  verbum 
tuum. 

Bonitatem  et  disciplinam  et  scien- 
tiam  doce  me  :  quia  mandatis  tuis 
credidi. 

Priusquam  humiliarer  ego  deliqui : 
propterea  eloquium  tuum  custodi\'i. 

Bonus  es  tu  :  et  in  honitate  tua  doce 
me  justifieationes  tuas. 

Multij)licata  est  super  me  iuiquitas 
superborum  :  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  justifieationes  tuas. 

Bonum  mihi  lex  oris  tui :  super 
millia  auri  et  argenti. 


[K.     THET   EST   BONUM.] 

Manus  tuse  fecerunt  me  et  plasma-  Tierce, 
verunt  me :  da   mihi   intellectum,  ut 
discam  mandata  tua. 

Qui  timent  te  videbunt  me  et  Iseta- 
buutur :  quia  in  verba  tua  super- 
speravi. 

Cognovi,  Domine,  quia  sequitas  ju- 
dicia tua :  et  in  verltate  tua  humiliasti 


Fiat  misericordia  tua  ut  consoletur  fliibun 
me  :  secundum  eloquium  tuum  servo 
tuo. 


THE  PSALMS. 


49] 


TlieXXV.Da 

Evening 
Prayer. 


Luke  ii.  29. 


Rev.  vi.  9. 


Gen.  XXX 

J4. 


77  O  let  thy  loving  mercies  come 
unto  me,  that  I  may  live  t  for  thy 
law  is  my  delight. 

78  Let  the  proud  be  confounded, 
for  they  go  wickedly  about  to  destroy 
me  «  but  I  will  bo  occupied  in  thy 
commandments. 

79  Let  such  as  fear  thee,  and  have 
known  thy  testimonies  »  be  turned 
unto  me. 

80  O  let  my  heart  be  sound  in  thy 
statutes  »  that  I  be  not  ashamed. 

Defeat  anlma  mea. 

MY  soul  hath  longed  for  thy  salva- 
tion X  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  ? 

83  For  I  am  become  like  a  bottle  in 
the  smoke  t  yet  do  I  not  forget  thy 
statutes. 

84  How  many  are  the  days  of  thy 
servant  %  when  wilt  thou  be  avenged 
of  them  that  persecute  me  ? 

85  The  proud  have  digged  pits  for 
me  «  which  are  not  after  thy  law. 

86  All  thy  commandments  are  true  « 
they  persecute  me  falsely ;  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  me  after  thy  loving- 
kindness  t  and  so  shall  I  keep  the  tes- 
timonies of  thy  mouth. 

In  aternum,  Domine. 

OLOE.D,  thy  word  »  endureth  for 
ever  in  heaven. 

90  Thy  truth  also  remaineth  from 
one  generation  to  another  %  thou  hast 
laid  the  foundation  of  the  earth,  and  it 
abide th. 

91  They  continue  this  day  according 
to  thine  ordinance  «  for  all  things  serve 
thee. 

92  If  my  delight  had  not  been  in 
thy  law  t  I  should  have  perished  in 
my  trouble. 

93  I  will  never  forget  thy  com- 
mandments X  for  with  them  thou  hast 
quickened  me. 


Veniant  mihi  miserationes  tua3  et 
vivam  :  quia  lex  tua  meditatio  mea 
est. 

Confundautur  superbi,  quia  injuste 
iniquitatem  feeeruut  in  me  :  ego  autem 
exercebor  in  mandatis  tuls. 

Convertantur  mihi  timentes  te :  et 
qui  noverunt  testimonia  tua. 

Fiat  cor  meum  immaculatum  in  jus- 
tificationibus  tuis  :  ut  non  confundar. 

[A.  JUTH   EST   JESUS    CHUISTUS    DEUS.] 

DEFECIT  in  salutare  tvmm  anima  sexts. 
mea :  et  in  verbum  tuum  super- 

SJSeravi.  tperaii 

Defecerunt  oculi  mei  in  eloquium 
tuum  :  dicentes,  Quando  consolaberis 
me? 

Quia  factus  sum  sicut  uter  ia  pruiua : 
justificationes  tuas  non  sum  oblitus. 

Quot  sunt  dies  servi  tui  :  quando 
facies  de  persequentibus  me  judicium  ? 


itu  ut  lex  tua, 
Domine 


Narraverunt  mihi  iniqui  fabulatio- 
nes  :  sed  non  ut  lex  tua. 

Omnia  mandata  tua  Veritas :  iniqui 
persecuti  sunt  me,  adjuva  me. 

Paulominus  consummaverunt  me  in 
terra :  ego  autem  non  dereliqui  man- 
data  tua. 

Secundum  misericordiam  tuam  vivi- 
fica  me :  et  custodiam  testimonia  oris 
tui. 


[M.    TAP    EST   FRUCTUS    MANCUM.] 

In  seternum,  Domine  :  verbum  tuum  sexts. 
permanet  in  ccelo. 

In  generatione  et  generationem  veri-  Rt  in  s<icuivm 
tas  tua :  fundasti  terram  et  permanet. 


Ordinatione  tua  jierseverat  dies  : 
quoniam  omnia  serviunt  tibi. 

Nisi  quod  lex  tua  meditatio  mea  est: 
tunc  forte  jjcriissem  in  humilitate  mea. 

In  seternum  non  obliviscar  justifica- 
tiones tuas  :  quia  in  ipsis  vivilicasti 
mo. 

3  R  2 


4-93 

TlioXXV.Di 

Prni/er. 
JiilMi  xvii.  10, 


THE  PSALMS. 


1  Ptt.  i.  24,  ::5. 


Luke  ii.  4(1,  47. 


Rev    x.  9,  10. 


The  XXVI. 
Day. 

Morning 
Prayer. 

John  i.  d. 
.•ii    12. 

J-MV.  vi.  23. 


1  Sam.  xix.  5. 
.UiW  Kiii.  II. 
Ada  \\.  23. 


i'.v.      91  I  am  thine,  O  save  me  «  for  I 
have  soug'ht  thy  commandments. 

95  The  ungodly  laid  wait  for  me  to 
destroy  me  «  but  I  will  consider  thy 
testimonies. 

96  I  see  that  all  things  come  to  an 
end  «  but  thy  commandment  is  exceed- 
ing broad. 

Quomodo  dilexi. 

LORD,  what  love  have  I  unto  thy 
law  J  all  the  day  long  is   my 
study  in  it. 

98  Thou  through  thy  command- 
ments hast  made  me  wiser  than  mine 
enemies  «  for  they  are  ever  with  me. 

99  I  liave  more  understanding  than 
my  teachers  i  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 
eveiy  evil  way  t  that  I  may  keep  thy 
word. 

103  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  understanding » therefore  I  hate  all 
evil  ways. 


Lucerna pedihus  meis. 

THY  word  is  a  lantern  unto  my 
feet  J  and  a  light  unto  my  paths. 
100  I  have  sworn,  and  am  stedfastly 
purposed  t  to  keep  thy  righteous  judge- 
ments. 

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  judgements. 

109  ]My  soul  is  alway  in  my  hand  > 
yet  do  I  not  forget  thy  law. 

110  The  ungodly  have  laid  a  snare 
for  me  i  but  yet  I  swerved  not  from 
thy  commandments. 

111  Thy  testimonies  have  I  claimed 
as  mine  heritage  for  ever  »  and  why  ? 
they  are  the  very  joy  of  my  heart. 


Tuus  sum  ego,  salvum  me  fac  :  quo- 
niam  justificationes  tuas  exquisivi. 

Me  exspectaverunt  peccatores  ut  per- 
derent  me  :  testimonia  tua  intellexi. 

Omnis  consummationis  vidi  finem: 
latum  mandatum  tuum  nimis. 


[N.    LAB    EST   DOCTEINA.] 

aUOMODO   dilexi    legem   tuam,  sexu. 
Domine  :    tota   die    meditatio 
mea  est. 

Super  inimicos  meos  prudentem  me 
fecisti  mandato  tuo  :  quia  in  sternum 
mlhi  est. 

Super  omnes  docentes  me  intellexi : 
quia  testimonia  tua  meditatio  mea  est. 

Super  senes  intellexi :  quia  mandata 
tua  quffisivi. 

Ab  omui  via  mala  prohibui  pedes 
meos  :  ut  eustodiam  verba  tua. 

A  judieiis  tuis  non  declinavl :  quia 
tu  legem  posuisti  mihi. 

Quam  dulcia  faucibus  meis  eloquia 
tua  :  super  niel  ori  meo  ?  mci  et/jvum 


A  mandatis  tuis  intellexi :  propterea 
odivi  omnem  viam  iuiquitatis. 


odi^  hnbui  .  .  ini- 
qilitatis  tjuia  In 
hi}cm  poauisli 
uii/ti 


[S.    MEJI   EST   MEDULLA.] 

Lucerna  pedibus  meis  verbum  tuum :  sexta. 
et  lumen  semitis  meis. 

Juravi  et  statui :  custodire  judicia 
justitiaj  tuse. 

Humiliatus  sum  usquequaque,  Do- 
mine :  vivifica  me  secundum  verbum 
tuum. 

Voluntaria  oris  mei  beneplacita  fac, 
Domine  :  et  judicia  tua  doce  me. 

Anima  mea  in  manibus  meis  scm-  nmi.ii.us /ui. 
per :  et  legem  tuam  non  sum  oblitus. 

Posuerunt  peccatores  laqueum  mihi: 
et  de  mandatis  tuis  non  erravi. 

Hsereditate  acquisivi  testimonia  tua 
inaeternum:  quia  exsultatio  cordis  mei 
sunt. 


THE  PSALMS. 


49a 


The  XXVI. 
Divy. 

Morning 

Prayer, 
I  Pet.  i.  u. 


F.ccl.  vii.  2!). 
James  i.  b. 


Job  iv.  H. 


112  1  have  applied  my  heart  to 
fulfil  thy  statutes  alway  i  even  unto 
the  end. 

Imquos  odio  liabui. 

I    HATE   thena   that   imagine   evil 
things  J  but  thy  law  do  I  love. 

114  Thouart  my  defence  and  shield  J 
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. 

lis  Thou   hast    trodden   down   all 

them  that  depart  from  thy  statutes  « 

for  they  imagine  but  deceit. 

isa.  i.  25.  119  Thou    puttest    away    all    the 

22.'  ungodly   of    the    earth    like   dross    % 

Mai.  iii.  3.  o         -r  i 

therefore  I  love  thy  testimonies. 

120  My  flesh  trembleth  for  fear  of 
thee  %  and  I  am  afraid  of  thy  judge- 
ments. 

Feci  judicium. 

DEAL  with  the  thing  that  is  law- 
and  right  «  O  give  me  not  over 
unto  mine  oppressors. 

122  Make  thou  thy  servant  to 
delight  in  that  which  is  good  «  that 
the  proud  do  me  no  wrong '. 

123  Mine  eyes  are  wasted  away 
with  looking  for  thy  health  »  and 
for  the  word  of  thy  righteousness. 

124  O  deal  with  thy  servant  accord- 
ing unto  thy  loving  mercy  »  and  teach 
me  thy  statutes. 

125  I  am  thy  servant,  O  grant  me 
understanding  »  that  I  may  know  thy 
testimonies. 

126  It  is  time  for  thee.  Lord,  to  lay 
to  thine  hand  »  for  they  have  destroyed 
thy  laAv. 

127  For  I  love  thy  commandments  » 
above  gold  and  jjrecious  stone. 

128  Therefore  hold  I  straight  all  thy 
commandments  i  and  all  false  ways  I 
utterly  abhor. 


Isa.  xxxviii.  14. 


IDEi 
ful 


Heb.  ii.  3. 


Phil.  ii.  7. 


Inclinavi  cor  meum  ad  faciendas  jus- 
tificationes  tuas  in  seternum :  propter 
retributionem. 

[O.    NDN   EST   MENS.] 

INIQUOS    odio   habui :    et   legem  s.ii.. 
tuam  dilexi. 
Adjutor  et  susceptor  mens  es  tu  :  et 
in  verbum  tuum  supersperavi.  f,f.oti 

Decimate  a  me  maligni :  et  scruta- 
bor  mandata  Dei  mei. 

Suscipe     me    secundum    eloquium . 
tuum,  et  vivam  :    et   non   confundas 
me  ah  exspectatione  mea. 

Adjuva  me,  et  salvus  ero :  et  medi- 
tabor  in  justificationibus  tuis  semper. 

Sprevisti  omnes  diseedentes  a  judi- 
ciis  tuis  :  quia  injusta  cogitatio  eorum. 

Prsevaricantes  reputavi  omnes  pec- 
catores  terrse  :  ideo  dilexi  testimonia 
tua. 

Confige  timore  tuo  carnes  meas :   a  ufgeau-naxa 
judiciis  enim  tuis  timui. 

[n.    SAMECH    EESUPINATIO    SIVE 
EEQUIES.] 

Feci  judicium  et  justitiam :  non  tra-  Sexts. 
das  me  calumniantibus  me.  J,cT.,•q^unUhmm^ 

Suscipe  servum  tuum   in  bonum  :  £te^esmum 
non  ealumnientur  me  superbi. 

Oculi  mei  defecerimt  in  salutare 
tuum  :  et  in  eloquium  justitise  tuse. 

Fac  cum  servo  tuo  secundum  mise- 
ricordiam  tuam  :  et  justificationes  tuas 
doce  me. 

Servus  tuus  sum  ego :  da  mihi  in- 
tellectum  ut  sciam  testimonia  tua. 

Tempus  faciendi,  Domine  :  dissipa- 
verunt  legem  tuam.  i„„^^i  i^gem 

Ideo  dilexi  mandata  tua  :  super  au- 
rum  et  topazion. 

Propterea  ad  omnia  mandata  tua 
dirigebar  :  omnem  viam  iniquam  odio 
habui. 


-  The  ancient  Jewisli  interpreters  noted  tliis  verse  as  tlie  only  one  whicli  does  not  contain  "thy  word"  or  an 
equivalent  expression. 


49« 


The  XXVr. 

l)»y. 
Morning 

Prayer. 

Jo)in  i.  5.  9. 
1  John  i.  7. 


THE  PSALMS. 


Jer.  \x.  1. 
xiii.  17. 
Lam.  i.  IG. 
John  xi.  35. 
Luke  xix.  41. 


Uev.  xvi.  5. 


John  U.  17. 


Isa.  Ix.  22. 
PhU.  u.  7. 


Evening 
Prayer 


Mlrabiiia. 

THY   testimonies   are   ■wonderful  « 
therefore   doth    my   soul   keep 
them. 

130  "Ulien  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  commandments. 

132  O  look  thou  upon  me,  and  be 
merciful  unto  me  »  as  thou  usest  to  do 

•  unto  those  that  love  thy  Name. 

133  Order  my  steps  in  thy  word  « 
and  so  shall  no  wickedness  have  do- 
minion over  me. 

134  O  deliver  me  from  the  wrongftil 
dealings  of  men  x  and  so  shall  I  keep 
thy  commandments. 

135  Shew  the  light  of  thy  counte- 
nance upon  thy  servant  x  and  teach 
me  thy  statutes. 

136  Mine  eyes  gush  out  w'ith 
water  «  because  men  keep  not  thy  law. 


Justus  es,  Bojnine. 

RIGHTEOUS  art  thou,  O  Lord  » 
and  true  is  thy  judgement. 

138  The  testimonies  that  thou  hast 
commanded  x  are  exceeding  righteous 
and  true. 

139  My  zeal  hath  even  consiimed 
me  J  because  mine  enemies  have  for- 
gotten thy  words. 

140  Thy  word  is  tried  to  the  utter- 
most t  and  thy  servant  loveth  it. 

141  I  am  small,  and  of  no  reputa- 
tion X  yet  do  I  not  forget  thy  com- 
mandments. 

142  Thy  righteousness  is  an  ever- 
lasting righteousness  »  and  thy  law  is 
the  truth. 

143  The  righteousness  of  thy  testi- 
monies is  everlasting  t  O  grant  me 
understanding,  and  I  shall  live. 

144  Trouljle  and  heaviness  have 
taken  hold  upon  me  «  yet  is  my  delight 
in  thy  commandments. 

Clamavi  in  toto  corde  meo. 

I  CALL   with   my   whole   heart    j 
hear  me,  O  Lord,  I  will  keep  thy 
statutes. 


[P.    ENA   EST   OCTJLUS.] 

MIRABILIA  testimonia  tua.  Do-  Nonea. 
mine  :  ideo  serutata  est  ea  ani- 
ma  mea. 

Declaratio  sermonum  tuorum  illu- 
minat :  et  intellectum  dat  parvulis. 

Os  meum  aperui,  et  attraxi  spiritum  : 
quia  mandata  tua  desiderabam. 

Aspice  in  me  et  miserere  mei :  se- 
cundum judicium  diligentium  Nomen 
tuum. 

Gressus  meos  dirige  secundum  elo- 
quium  tuum :  ut  nou  dominetur  mei 
omnis  injustitia. 

Redime  me  a  calumniis  hominum : 
ut  custodiam  mandata  tua. 

Faeiem  tuam  illumina  super  servum 
tuum  :  et  doce  me  justificationes  tuas. 

Exitus   aquarum   deduxenmt   oeuK  ira.nieruni 
mei :    quia   non    custodierunt    legem 
tuam. 

[S.  COPH  EST  vox.] 

Justus  es,  Domine  :  et  rectum  judi-  Nouea. 
cium  tuum. 

Mandasti  justitiam  testimonia  tua  : 
et  veritatem  tuam  nimis. 

Tabescere  me  fecit  zelus  mens  :  quia  zeius  damui  lua 
oljliti  sunt  verba  tua  inimici  mei. 

Ignitum  eloquium  tuum  vehemen- 
ter  :  et  servus  tuus  dilexit  iUud. 

Adolescentulus  sum  ego,  et  con- 
temptus  :  justificationes  tuas  non  sum 
oblitus. 

Justitia  tua  justitia  in  aeternum  :  et 
lex  tua  Veritas. 

Tribulatio  et  angustia  invenerunt 
me  :  mandata  tua  meditatio  mea  est.     mandata  autem 

.^quitas  testimonia  tua  in  setemum  : 
intellectum  da  mihi  et  vivam. 


[T.      IIES    EST    PEINCIPIUU.] 

CLAMAVI  in  toto  corde;  exaudi  sonM. 
me,  Domine  :  justificationes  tuas 
i-equiram. 


THE  PSALMS. 


4»5 


The  XXVI. 
Day. 

JSveniitt; 
Prayer. 


Lam.  li.  19. 


Zecli.  ill.  I,  2. 


Ps.  JXXV.  1.24. 


Luke  xxUi.  1. 


Luke  xxiii.  3S. 
Matt,  xxiii.  37. 


Dan.  vi.  4, 


146  Yea,  eveu  unto  thee  do  I  call  % 
helji  me,  and  I  shall  keep  thy  testi- 
monies. 

147  Early  in  the  morning'  do  I  cry 
imto  thee  t  for  in  thy  word  is  my 
trust. 

148  Mine  eyes  prevent  the  night- 
watches  «  that  I  might  be  occupied 
in  thy  words. 

149  Hear  my  voice,  O  Lord,  ac- 
cording unto  thy  loving-kindness  « 
quicken  me  according  as  thou  art 
wont. 

150  They  draw  nigh  that  of  malice 
persecute  me  «  and  are  far  from  thy 
law. 

151  Be  thou  nigh  at  hand,  O  Lord  t 
for  all  thy  commandments  are  true. 

152  As  concerning  thy  testimonies, 
I  have  known  long  since  «  that  thou 
hast  grounded  them  for  ever. 

Vide  Jmmilitatem. 

0    CONSIDER    mine    adversity, 
and  deliver  me  x  for  I  do  not 
forget  thy  law. 

154  Avenge  thou  my  cause,  and 
deliver  me  »  quicken  me  according  to 
thy  word. 

155  Health  is  far  from  the  un- 
godly t  for  they  regard  not  thy 
statutes. 

156  Great  is  thy  mercy,  O  Lord  « 
quicken  me,  as  thou  art  wont. 

157  Many  there  are  that  trouble 
me  and  persecute  me  :  yet  do  I  not 
swerve  from  thy  testimonies. 

158  It  grieveth  me  when  I  see  the 
transgressors  «  because  they  keep  not 
thy  law. 

159  Consider,  O  Lord,  how  I  love 
thy  commandments  »  O  quicken  me, 
according  to  thy  loving-kindness. 

160  Thy  word  is  true  from  ever- 
lasting »  all  the  judgements  of  thy 
righteousness  endure  for  evermore. 


Principes  perseeuti  sunt. 

PRINCES     have    persecuted     me 
without  a  cause  «  but  my  heart 
standeth  in  awe  of  thy  word. 

162  I  am  as  glad  of  thy  word  »  as 
one  that  findoth  great  spoils. 


Clamavi  ad  te ;  salvum  me  fac  :  ut 
custodiam  mandata  tua. 

Prteveni  in  maturitate,  et  clamavi : 
quia  in  verba  tua  supersperavi. 


in  verho  tuo 
*peravi 


PriBvenerunt   oculi   mei    ad   te   di-  Praveniwit 
luculo  :  ut  meditarer  eloquia  tua. 

Vocem  meam  audi  secundum  mise- 
ricordiam  tuam,  Domine :  et  secun- 
dum judicium  tuum  vivifica  me. 


Appropinquaverunt  persequentes  me  Adptopiavennt 
iniquitati :    a   lege   autem   tua  longe 
fa(.;ti  sunt. 

Prope  es  tu,  Domine  :  et  omnes  visD  omnia  vimtdata 
tu!E  Veritas. 

Initio  cognovi  de  testimoniis  tuis : 


ia  in  astornum  fundasti  ea. 


quia 


[Y.      SEN   EST   VI^    EECTiE.] 

Vide  humilitatem  meam  et  eripe  me  :  Nones. 
quia  legem  tuam  non  sum  oblitus. 

Judica  judicium  meum  et  redime 
me »  propter  eloquium  tuum  vivifica 
me. 

Longe  a  peccatoribus  salus  :  quia 
justificationes  tuas  non  exquisierunt. 

Misericordiee  tute  multse,  Domine  :  Uiterauonei . . 
secundum  judicium  tuum  vivifica  me. 

Multi  qui  persequuntur  me  et  tri- 
bulant  me :  a  testimoniis  tuis  non 
declinavi. 

Vidi  praevaricautes,  et  tabescebam  :  non  lervania 
quia  eloquia  tua  non  custodierunt. 

Vide  quoniam  mandata  tua  dilexi, 
Domine :  in  misericordia  tua  vivifica 
me. 

Principium  verbonim  tuorum  Veri- 
tas :  in  seternum  omnia  judicia  justitioe 
tuae. 


[<I>   TAU   EST   MANSUETUS.] 

PRINCIPES     persecuti    sunt    me  Nones, 
gratis  :   et  a  verbis    tuis    formi- 
davit  cor  meum. 

Lsetabor  ego  super  eloquia  tua  :  sicut 
qui  invenit  spolia  multa. 


496 

The  XXVI. 


Matt.  xxri.  C3. 


THE  PSALMS. 


Isa.  liii.  G. 
Jer.  1.  6. 
I'.iike  XV  6. 
Ezck.  xxxiv. 


12. 


The  XXVII. 
Dm.y. 

JPrat/ef. 
A  Gradual  Paahn. 


1G3  As  for  lies,  1  hate  and  abhor 
them  »  but  thy  law  do  I  love. 

164  Seven  times  a  day  do  I  praise 
thee  t  because  of  thy  righteous  judge- 
ments. 

165  Great  is  the  peace  that  they 
have  who  love  thy  law  «  and  they  are 
not  offended  at  it. 

166  Lord,  I  have  looked  for  thy 
saving  health  »  and  done  after  thy 
commandments. 

167  My  soul  hath  kept  thy  testi- 
monies *  and  loved  them  exceedingly. 

168  I  have  kept  thy  command- 
ments and  testimonies  t  for  aU  my 
ways  are  before  thee. 

Ajipropinquet  deprecatio. 

LET  my   complaint    come    before 
thee,  O  Lord  x  give  me  under- 
standing, according  to  thy  word. 

170  Let  my  supplication  come  be- 
fore thee  «  deliver  me,  according  to 
thy  word. 

171  ]\Iy  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 
mj'  delight. 

175  O  let  my  soul  live,  and  it  shall 
praise  thee  :  and  thy  judgements  shall 
help  me. 

176  1  have  gone  astray  like  a  sheep 
that  is  lost  «  O  seek  thy  servant,  for 
I  do  not  forget  thy  commandments. 

THE  CXX  PSALM. 
Ad  Dominum. 

HEN  I  was  in  trouble  I  called 

upon  the  Lord »  audheheardme. 

2  Deliver  my  soul,  O  Lord,  from 


w 


lying  lips  »  and  from  a  deceitful  tongue. 


THE  PSALMS  OF  DEGREES. 

CXX-CXXXIV. 

Those  fifteen  Psalms  have  been  so  called  from  verj*  distaut  times, 
perhajis  from  the  time  when  they  were  origiually  composed.  They 
have  also  been  uamcd  "Psalmi  communes " and  "Psidmi  poeniten- 


Iniquitatem  odio  habui  et  abomina- 
tus  sum :  legem  autem  tuara  dilexi. 

Septies  in  die  laudem  dixi  tibi : 
super  judicia  justitiae  tute. 

Pax  multa  diligentibus  legem  tuam  :  nome-.i  tuum 
et  non  est  illis  scandalum.  m  iius 

Expectabam  salutare  tuum,  Domine: 
et  mandata  tua  dilexi. 

Custodivit  anima  mea  testlmonia 
tua  :  et  dilexit  ea  vehementer. 

Servavi  mandata  tua  et  testimonia 
tua  :  quia  omnes  viaj  mese  in  conspeetu 

■J^yQ^  tuo  Domine 

[X.  xp.  w.] 

Appropinquet    deprecatio    mea    in  Nones, 
conspeetu  tuo,  Domme :  juxta  eloquium     mea . .  seeun- 
tuum  da  mihi  intcUectum. 

Intret  postulatio  mea  in  conspeetu  conspeetu  tuo 
tuo  :  secimdum  eloquium  tuum  evipe 
me. 

Eructabunt  labia  mea  hjTnnum ; 
ciun  docueris  me  justificationes  tuas. 

Pronuutiabit  lingua  mea  eloquium 
tuum :  quia  omnia  mandata  tua 
sequitas. 

Fiat  manns  tua  ut  salvet  me  :  quo-  ,„;,„„,  ,„,  r.,ci.,i 
niam  mandata  tua  eleffi. 

Concupivi  salutare  tuum,  Domine : 
et  lex  tua  meditatio  mea  est. 

Vivct  anima  mea  et  laudabit  te : 
et  judicia  tua  adjuvabunt  me. 

Erravi  sicut  ovis  quse  periit :  quscrc  i>-rinni require.. 

.  .  1    J        I  tuuiii  Domine 

servum  tuimi,  quia  mandata  tua  non 
sum  oblitus. 


A 


PSALMUS  CXIX. 
D   Dominum  cum  tribularer  cla-  "t",'',;;"™,"'''' 

Codd  Friday, 
Vv-pers. 

Comnienddtion  of 
SouU. 

Vi;;ils  of  the  de- 
parted. 


mavi :  et  exaudivit  me. 
Domine,   libera    animam    meam   a 
labiis  iniquis  :  et  a.  lingua  dolosa. 


tialcs,"  but  these  names  have  been  less  generally  recognized  than 
the  o'.hcr. 

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  Levites  with  a  high  voice  [2  Chron.  xx. 
19] ;  others  that  they  were  Psalms  of  special  excellency,  as  per- 
sons are  sometimes  said  to  be  of  "  high  degree  "  [1  Cliroii.  xvii. 


THE  PSALMS. 


497 


The  XXVn. 
Day. 

Wonting 

Prayer. 
Luke  xvi.  24. 
Isa.  x.\i.  17. 

Gen.  XXV.  13. 
I..1.  xlii.  U. 
Matt.  xvii.  17. 


Isa.  ix.  C. 
John  xiv.  27. 
Isa.  li.\   8. 


A  Gradual  Psalm. 
Ps.  Ixxxvii.  1, 
Rev.  xxl.  10. 


Isa.  V.  27. 
Matt.  xvi.  18 


Isa.  XXV.  4. 


3  "What  reward  shall  be  given  or 
(lone  unto  thee,  thou  false  tongue  t 
even  mighty  and  sharp  arrows,  with 
hot  burning  coals. 

4  Wo  is  me,  that  I  am  constrained 
to  dwell  with  Meseeh  »  and  to  have 
my  habitation  among  the  tents  of 
Kedar. 

5  My  soul  hath  long  dwelt  among 
them  X  that  are  enemies  unto  peace. 

6  I  labour  for  peace,  but  when  I 
speak  unto  them  thereof  x  they  make 
them  ready  to  battle. 

THE  CXXI  PSALM. 

Levavi  oculos. 

I  WILL  lift  up  mine  eyes  unto  the 
hills    I    from  whence  cometh  my 
help. 

2  My  help  cometh  even  from  the 
Lord  »  who  hath  made  heaven  and 
earth. 

3  He  will  not  sufTei-  thy  foot  to  be 
moved  «  and  he  that  keepeth  thee  will 
not  sleep. 

4  Behold,  he  that  keepeth  Israel  j 
shall  neither  slumber  nor  sleep. 

5  The  Lord  himself  is  thy  keeper  t 
the  Lord  is  thy  defence  upon  thy  right 
hand  : 


Quid  detur  tibi,  aut  quid  apponatur 
tibi :  ad  linguam  dolosam  ?  a  Ungaa  doiota 

Sagitta3  potentis  acutce :    cum  car- sagitta^o/fnicj 
bonibus  desolatoriis. 

lieu  mihi,  quia  incolatus  meus  pro- 
longatus est ;  habitavi  cum  habitanti- 
bus  Cedar :  multum  incola  fuit  anima 
mea. 

Cum  his  qui  oderunt  pacem  eram 
pacificus  :  cum  loquebar  illis,  impug- 
nabant  me  gratis. 


PSALMDS  CXX. 
EVAVI  oculos  meos  in  montes ; 
i  unde  veniet  auxilium  mihi. 


Auxilium    meum    a 
fecit  ccelum  et  terram. 


Do 


Monday  Vespers. 
Vigils  of  the  rte 

parted. 
Purificatiou  of 

W  omen. 
B.V.M.  Tierce. 


qui 


Non   det   in    commotionem   pedem 
tuum 
te. 

Ecce  non  dormitabit  neque  dormiet : 
qui  custodit  Israel. 

Dominus  custodit  te,  Dominus  pro- 
tectio  tua :  super  manum  dexteram 
tuam. 


neque    dormitet    qui   custodit  n'^i^e  obriormiit 

qui  custodit  ta 


neque  obtturmiet 


17] ;  others  iigain  thiit  they  were  Psalms  composoJ  to  be  sung  at 
the  "  going  up  "  of  the  banished  tribes  from  Babylon  to  Jmbiia ; 
others  that  tliey  were  intended  to  be  used  by  the  people  when 
*'  going  up  '*  to  the  feasts  at  Jerusalem.  The  most  generally 
received  explanation  of  the  title  is,  however,  that  it  marks  pro- 
cessional Psalms  which  were  sung  during  the  ascent  of  the  fifteen 
steps  which  led  up  to  the  Temple.  [Cf.  Ezek.  xl.  22—34..]  The 
first  of  these  Psalms  is  entitled  in  the  Chaldee  "  A  Song  for  the 
goings  up  out  of  the  deep  ',"  a  superscription  which  is  consistent 
with  either  of  the  two  latter  theories.  They  were  probably  writ- 
ten by  David  as  part  of  that  preparation  which  he  made  for  the 
building  of  the  Temple,  and  for  the  Divine  Service  to  be  carried 
on  there :  and  although  be  himself  was  not  permitted  to  lay  a 
single  stone,  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  originijly  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  understood  to  apply  to  the  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 


t  This  title  has  been  associated  with  an  ancient  Chaldee  tradition  that 
after  the  Captivity  a  fiood  poured  forth  from  the  earth  which  reached  to 
the  height  of  fifteen  cubits,  threatening  to  overwhelm  the  whole  area  of  the 
Temple;  and  that  its  destructive  progress  was  stayed  by  writing  the  in- 
effable Name  upoa  each  of  the  steps. 


through  the  successive  stages  of  its  pilgrimage  and  ascent  to- 
wards  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  tlie  time  of  her 
warfare,  lamenting  the  wickedness  of  those  who  refuse  the  "  peace 
of  God  which  passeth  all  understanding,"  and  are  ever  ready  to 
contend  against  Him  Who  wotUd  lead  them  to  the  true  Salem. 

It  is,  therefore,  the  Voice  of  Christ's  Mystical  Body  dwelling 
in  exile  from  the  Presence  of  God,  and  carrying  on  her  conflict 
with  the  great  Enemy.  The  Church,  passing  through  the  wilder- 
ness 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,  but  not  de- 
stroyed." [2  Cor.  iv.  8,  9.]  But,  looking  forward  and  upward 
to  the  end  of  her  pilgrimage  she  beholds  the  place  of  God's  Pre- 
sence 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  which  are  not  seen  are 
eternal."  "  When  I  was  in  trouble.  I  called  upon  the  Lord,  and 
He  lie.ird  me." 

PSALM  CXXI. 

Thus  in  her  pilgrimage  the  Church  lifts  up  her  eyes  to  look  upon 
"  the  Holy  City,  New  Jerusalem,"  whose  foundations  are  in  the 
holy  bills,  beholding  her  joy  from  afar.  Yet  is  she  ever  drawing 
nearer  and  nearer  to  tlie  help  which  cometh  from  the  Lord  :  to 

3  S 


19S 


TflE  PSALMS. 


Tlie  XXVII. 

Dny. 
Morning 

Prayer. 
Rev.  vii.  15-  li 


Isa.  Iviii.  8.  II. 


A  Gradual  Psalm. 
Mai.  lii.  I. 
Luke  ii.  46.  49. 


I'ph.  ii.  20—2 
Itev.  xxi.  Hi. 


Rev.  xxii.  3. 
Isa.  ii.  4. 


Jnhn  xiv.  27 
Acts  X.  26. 


F-iih.  iv.  3. 


6  So  that  the  sun  shall  not  burn 
thee  by  day  t  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  presence  thy  going 
out,  and  thy  coming  in  x  from  this 
time  forth  for  evermore. 

THE  CXXII  PSALM. 
Latatus  sum. 

I  WAS  glad  when  they  said  unto 
me  »  We  will  go  into  the  house 
of  the  Lord. 

1  Our  feet  shall  stand  in  thy  gates  t 
0  Jerusalem. 

3  Jerusalem  is  built  as  a  city  x  that 
is  at  unity  in  itself. 

4  For  thither  the  tribes  go  up,  even 
the  tribes  of  the  Lord  t  to  testify 
unto  Israel,  to  give  thanks  unto  the 
Name  of  the  Lord. 

5  For  there  is  the  seat  of  judge- 
ment »  even  the  seat  of  the  house  of 
David. 

6  0  pray  for  the  peace  of  Jerusa- 
lem «  they  shall  prosper  that  love 
thee. 

7  Peace  be  within  thy  walls  %  and 
plenteousness  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. 


Per  diem  sol  non  urct  te  :  nequc 
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  saeculum. 


PSALMUS  CXXI. 

LiETATLTS  sum  in  his  qute  dicta  Tuesday,  Dedic. 
T,  .     .        Cli.,  Vespers, 

sunt  mini :    m  domum  Domini  b.  v.  m., 

,  Name  ol"  Jesus, 

ibimUS.  1st  Vespers. 

Stantes  erant  pedes  nostri :  in  atriis 
tuis  Hierusalem. 

Hierusalem  quse  sedificatur  ut  civi- 
tas ;  cujus  participatio  ejus  in  idipsum : 

Illuc  enini  ascenderunt  tribus,  tribus 
Domini :  testimonium  Israel,  ad  con- 
fitendum  Nomini  Domini.  nomim  /no 

Quia  illic  sederunt  sedes  in  judicio  : 
sedes  super  domum  David. 

Rogate  quae  ad  pacem  sunt  Hieru- 
salem :  et  abundantia  diligentibus  te. 

Fiat  pax  in  virtute  tua  :  et  abun- 
dantia in  turribus  tuis. 

Propter  fratres  meos  et  proximos 
meos  :  loquebar  pacem  de  te  : 

Propter  domiim  Domini  Dei  nostri :  Dei  mii 
qua;sivi  bona  tibi. 


the  time  when  "  God  shnll  wipe  away  all  tears  from  their  eyes  ; 
nnd  there  shall  he  no  more  death,  neither  sorrow,  nor  crying, 
neither  sliall  there  be  any  more  pain :  for  the  former  things  arc 
passed  away."  [Rev.  xxi.  4.] 

And  even  the  prospect  of  God's  glory  on  the  distant  everlasting 
hills  gives  strength  to  the  faith  which  recognizes  His  protecting 
Presence  in  the  Church  din'ing  the  time  of  warfare  and  pilgrim- 
age. 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  sh.all  prevail  against  His  Church. 
As  the  Presence  of  the  Lord  was  manifested  upon  the  tabernacle 
in  its  journcyings  through  the  wilderness,  so  is  it  given  to  the 
Church  in  her  pilgrimage,  and  the  word  is  already  fulfilled  :  "  My 
Righteousness  shall  go  before  thee :  the  glory  of  the  Lord  shall 
be  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 
■"aters  fail  not." 

PSALM  CXXII. 

The  New  .Terusalem  is  here  set  forth  as  being  the  treasury  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  the  twelve  Apostles 
of  the  Lamb."  And  the  association  of  this  tniity  with  peace  is 
elaborated  by  St.  Paul  when  he  writes  to  the  Kiihesians  that  they 
should  walk  worthy  of  the  vocation  with  which  they  are  called, 
"endeavouring  to  keep  the  unity  of  the  Spirit  in  the  bond  of 
peace."  "  For,"  he  adds,  "  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  yon  all."  And,  showing  this  unity  of  peace 
to  be  in  Christ,  he  shows  also  that  it  is  maintained  by  Apostolic 
order :  "  And  He  gave  some  apostles ;  and  some  prophets ;  and 
some  ev.angelists;  and  some  pastors  and  teachers;  for  the  per- 
fecting of  the  saints,  for  the  work  of  the  ministry,  for  the  build- 
ing up  of  the  Body  of  Christ :  till  we  all  come,  in  the  unity  of  the 
faith,  and  of  the  knowledge  of  the  Son  of  God,  unto  a  perfect  Man, 
unto  the  measure  of  the  stature  of  the  fulness  of  Christ." 

From  the  Church  of  Christ,  therefore,  proceeds  the  peace  which 
Christ  left  for  His  people,  the  "peace  which  passeth  all  -.inder- 
standing."  Because  His  throne  is  within  its  walls  it  is  a  City 
which  is  at  unity  with  itself  in  respect  to  the  essentials  of  grace, 
however  diverse  its  gates  in  the  sight  of  men.     Whatever  may 


THE  PSALMS. 


499 


TIIE  CXXIII  PSALM. 
Ad  te  levavi  oculos  meos. 


U"o 


TO  thee  lift  I  up  mine  eyes  t 
thou  that  dwellest   in   the 


Tiioxxvir. 

Day. 
Mornirtg 

Prayer.  lipnvpnd 

A  Gradual  Psalm.    "tJVCUi5. 

i.sa.  ixvi.  1,2.  2  Behold^  even  as  the  eyes  of  ser- 

vants 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. 

Neh.  i.  3.  3  Have  mercy  iipon   us,   O    Lord, 

have  mercy  upon  us  »  for  we  are  utterly 
despised. 

4  Our  soul  is  filled  with  the  scorn- 
ful reproof  of  the  wealthy  »  and  with 
the  despitefulness  of  the  proud. 

THE  CXXIV  PSALM. 

Nisi  quia  Bominus. 
A  Gradual  Psalm.  Tp  the  Lord  himself  had  not  been 
J.  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  t 
when  they  were  so  wrathfully  dis- 
pleased at  us. 

3  Yea,  the  waters  had  drowned  us  » 
and  the  stream  had  gone  over  our  soul. 

4  The  deep  waters  of  the  proud  « 
had  gone  even  over  our  soul. 

5  But  praised  be  the  Lord  »  who 
hath  not  given  us  over  for  a  prey  unto 
their  teeth. 

6  Our  soul  is  escaped  even  as  a 
bird  out  of  the  snare  of  the  fowler  « 
the  snare  is  broken,  and  we  are  de- 
livered. 


Isa.  xliii.  2. 


Lam.  ill.  4. 
Jonali  ii  3. 


A 


PSALMTJS  CXXII. 
D    te   levavi    oculos   meos ; 
habitas  in  ccelis. 


qui  TiicsdayVesppfs. 
■■■        B.  V.  M.,  Ist 


Vespers  and 
Sexts. 


Ecce  sicut  oculi  servorum  :  in  mani- 
bus  dominorum  suorum. 

Sicut  oculi  ancillse  in  manibus  do- 
mina3  suae :  ita  oculi  nostri  ad  Domi- 
num  Deum  nostrum,  donee  misereatur 
nostri. 

Miserere  nostri,  Domine,  miserere 
nostri :  quia  multum  repleti  sumus 
despectione :  coniemitim^ 

Quia  multum  repleta  est  anima  nos- 
tra, opprobrium  abundantibus  :  et  de- 
spectio  superbis. 


PSALMUS  CXXIII. 

NISI  quia  Dominus  erat  in  nobis,  Tue^dayVespers. 
,.       ,  T-  ,  .    .  ,       B.  V.  M.,  1st 

dicat   nunc    Israel :  nisi   qma     vespers  and 

Sexts. 

Dominus  erat  in  nobis  : 


Cum  exsurgerent  homines  in  nos  : 
forte  vivos  deglutissent  nos  : 

Cum  irasceretur  furor  eorum  in  nos  :  animus  eorum  ad. 

.  ^  ^      .  rcrsMs  nos  velm 

forsitan  aqua  absorbuisset  nos.  aqua  ub.oibuit- 

Torrentem  pertransivit  amma  nos- 
tra :  forsitan  pertransisset  anima  nostra 
aquam  intolerabilem. 

Benedictus  Dominus,  qui  non  dedit 
nos  :  in  captionem  dentibus  eoram. 

Anima  nostra  sicut  passer  erepta 
est :  de  laqueo  venantium  : 

Laqueus  contritus  est :  et  nos  libe- 
rati  sumus. 


seem  the  outward  divisious  of  the  one  CathoHc  and  Apostolic 
Church,  there  is  a  sacramental  unity  which  must  biud  together 
all  its  parts  so  long  as  they  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  the  Lord,  to  the  house  of  the  God  of  Jaeoh :  and  He 
will  teach  us  of  His  ways,  and  we  will  walk  in  His  paths;  for  out 
of  Zion  shall  go  forth  the  law,  and  the  word  of  the  Lord  from 
Jerusalem.  And  He  shall  jutTgo  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  CXXIII. 

This  is  a  pr.ayer  of  the  Church  for  times  of  trouble  during  her 
pilgrimage.     The  way  of  that  pilgrimage  is  not  one  of  unimpeded 


progress,  for  the  sin  of  nieu  brings  down  the  displeasure  of  God 
e.ven  upon  His  Holy  City,  and  the  Evil  One  is  permitted  to  bring 
desolation  upon  it,  so  that  even  "  the  remnant  that  are  left  of  the 
Captivity  ....  are  in  great  affliction  and  reproach :  the  wall  of 
Jerusalem  also  is  broken  down,  and  the  gates  thereof  are  burned 
with  fire."  Then  her  faithful  prayer  goes  np  to  the  throne  of 
God  to  undo  the  work  of  her  faithless  children,  memorializing 
Him  that  "they  are  Thy  people  and  Thine  inheritance,  which 
Thou  broughtest  out  by  Thy  mighty  power,  and  Thy  stretched-out 
arm."  [Deut.  ix.  29.] 

PSALM  CXXIV. 

This  is  a  thanksgiving,  corresponding  to  the  prayer  of  the  pre- 
ceding Psalm,  acknowledging  that  it  is  God's  arm  which  has 
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  the  world.  "  Wlien  th* 
3  S  ii 


500 


THE  PSALMS. 


TlieXXVll.  7  Our  help  standeth  in  the  Name 

mrlhn  of  the  Lord  »  who  hath  made  heaven 

I'raye-.        ^nd  earth. 


THE  CXXV  PSALM. 
Qui  confidunt. 

TIltT  that  put  their  trust  in  tlie 
Lord  shall  be  even  as  the  mount 
Sion  %  which  may  not  be  removed, 
but  standeth  fast  for  ever. 

2  The  hills  stand  about  Jerusalem  » 
even  so  standeth  the  Lord  round  about 
his  people,  from  this  time  forth  for 
evermore. 

3  For  the  rod  of  the  ungodly  cometh 
not  into  the  lot  of  the  righteous  »  lest 
the  righteous  put  their  hand  unto 
wickedness. 

4  Do  well,  O  Lord  «  unto  those 
that  are  good  and  true  of  heart. 

5  As  for  such  as  turn  back  unto 
their  own  wickedness  «  the  Lord  shall 
lead  them  forth  with  the  evil-doers ; 
but  peace  shall  be  upon  Israel. 


A  Gradual  Psalm 
Matt.  xvi.  IS. 
vii.  2S. 


[sa.  V.  1,  2. 


Matt,  xxiv.21, 
Jub  ii.  -1. 


2  Cor.  xiii.  II. 


Isa.  Ivii.  20. 
xlviii.  22. 


Evening 

Prayer. 
A  Gradual  P;ahn 
Isa. li.  11. 

XXXV.   10. 


Isa.  li.  12 
Rev.  XV.  3. 


w 


THE  CXXVI  PSALM. 
In  convertendo. 

"HEN  the  Lord   turned  again 
the  captivity  of  Sion  »  then 
were  we  like  unto  them  that  dream. 

2  Then  was  our  mouth  filled  with 
laughter  t  and  our  tongue  with  joy. 

3  Then  said  they  among  the  hea- 
then «  The  Lord  hath  done  great 
things  for  them. 

4  Yea,  the  Lord  hath  done  great 
things  for  us  already  «  whereof  we 
rejoice. 


Adjutorlum  nostrum  in  Nomine  Do- 
mini :  qui  fecit  crelmn  et  terram. 


PSALirUS  CXXIV. 

aUI   confidunt   in  Domino,  siciit  TuesdayVe^pers. 
B.  V.  M.,  1st 
mons   Sion:  non  commovebitur     ve«i.ersaud 

Sexts. 

in  [cternum  qui  habitat  in  Hierusalem. 


Montes  in  cireuitu  ejus,  et  Dominus 
in  cireuitu  populi  sui :  ex  hoc  nunc, 
et  usque  in  sceculum. 

Quia  non  relinquet  Dominus  virgam 
peccatorum  super  sortem  justorum  : 
ut  non  extendant  justi  ad  iniquitatem 
manus  suas. 

Benefae,  Domine :  bonis  et  rectis 
eorde. 

Declinantes  autem  in  obligationes, 
adducet  Dominus  cum  operantibus 
iniquitatem  :  pax  super  Israel. 


PSALMUS  CXXV\ 

IN  convertendo  Dominus  captivita- Tiesd.,  App.  and 
.  Evv.,  Vespers, 

tern  Sion  :  facti  sumus  sicut  con-  b  v.  m..  i,t 

Vespers  auu 
Solati.  Nones. 

Tunc  repletum  est  gaudio  os  nos- 
trum :  et  lingua  nostra  exsultatione. 

Tunc  dicent  inter  gentes :  Magni- 
ficavit  Dominus  facere  cum  eis. 


Magnificavit  Dominus  facere  nobis- 
cum  :  facti  sumus  loetantes. 


Euemy  shall  come  in  like  a  flood,  the  Spirit  of  the  Loril  bhall  lift 
up  a  Standard  against  him.  And  the  Redeemer  shall  come  to 
Zion,  and  unto  them  that  turn  from  transgression  in  Jacob,  saith 
the  Lord."  [Isa.  lix.  19,  20.] 

PSALJI  CXXV. 

This  is  another  hymn  concerning  the  Lord's  protection  and  care 
of  His  Church  in  the  midst  of  the  dangers  to  which  it  is  suhject 
from  foes.  It  is  a  House  built  upon  a  rock,  even  the  Rock  of 
Christ's  Person,  and  though  the  winds  and  storms  of  persecution 
may  beat  against  it  it  cannot  fall,  nor  can  the  gates  of  Hell  pre- 
vail against  it,  because  it  is  thus  securely  founded.  It  is  a  Vino- 
yard  in  a  very  fruitful  bill,  which  the  Lord  has  fenced  about  with 
His  Providence  as  .lernsalcm  was  surrounded  by  its  fortress  moun- 
tains. And  though  His  Church  is  in  the  midst  of  many  and  great 
dangers  through  the  strength  of  the  foe  without  and  the  weakness 
of  those  within,  yet  He  will  never  sutler  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  liand  on  Job, 
but  there  was  a  restriction  laid  upon  him,  "  Save  bis  life ;"  and  the 
efl'ect  of  this  limitation  of  the  *'  rod  of  the  ungodly  **  was  that  "  in 
all  this  Job  sinned  not,  nor  charged  God  foolishly."  Thus  does 
the  Lord  fulfil  His  promise  to  His  Church :  "  When  thou  passest 
through  the  waters,  1  will  be  with  thee ;  and  through  the  floods, 
they  shall  not  overflow  thee :  when  thou  walkest  through  the  fire, 
thou  sbalt  not  be  burned ;  neither  shall  the  flame  kindle  opon 
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  Captivity, 
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  Church, 
"  Thy  Kingdom  come."     When  that  time  arrives,  the  living  shall 


THE  PSALMS. 


501 


The  XXVII.        5  Turn  our  captivity,  O  Lord  t  as 

E?cMng  ^^^^  "^'"'s  i^  the  south. 

Prai/cr.  6  They   tliat  sow  in  tears    »    shall 

[sn.  xi.  16,  IG.  .       / 

isa.  ix.  3.  reap  in  loy. 

Bev.  xxi.  4.  7   He  that  now  g-oeth  on   his  way 

Eccl   xi   1 

Matt.  xiii.  3ii-39.  weepina:,  and  heareth  forth  fyood  seed  t 
Kbv.  xiv.  14.  10.       ,,,,,,  .  .  ,     . 

shall  doubtless   come  again  with  joy, 

and  brinff  his  sheaves  with  him. 


THE  CXXVII  PSALM. 
Nisi  Bominus. 
Churching  of         G  .T  XCEPT  the  Lord  build  the  house  t 

Women.  IM 

A  Gradual  Ps.aim.  JJJ   their  lal)onr  is  but  lost  that  build 

1  Cor.  lii.  9. 

it. 

2  Except  the  Lord  keep  the  city  « 
the  watchman  waheth  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  sleejs. 

[Isa.  viii.  18.  4  Lo,  children  and  the  fruit  of  the 

Gal.  iv.  28.  .  1       -p      , 

Gen.  xviii.  11.    womb  t  are  an  heritage  and  sjiit  that 

1  Sam.  i.  .■■..  i;i.  ,       n    ,       t        i 

Luice  i.  0  W.J    Cometh  of  the  Lord. 
Ps.  .\ix.  5.  5  Like  as  the  arrows  in  the  hand  of 

the  giant  j    even   so    are    the   young 
children. 
u«.  xxix.  21.  6  Happy  is  the  man  that  hath  his 

XXX\  111.    M.  ^  1  1  J 

1  c,.r.  XV  4x       quiver  full   of  them  »  they  shall  not 

1  JoiUl  IV.   li.  ^  -J 

be  ashamed  when  they  speak  with  their 
enemies  in  the  rate. 


Ritly  Matrimony. 
A  Gradual  Paalin. 


B 


ways. 


THE  CXXVIII  PSALM. 
Beati  omnes. 
LESSED  are  all   they  that  fear 
the    Lord    «    and   walk    in    his 


Convertere,    Uomine,    captivilatem  Converts 
nostram  :  sicut  torrens  in  Austro. 

Qui  seminant  in  lachrymis  :  in  ex- 
sultatione  metent.  gaudia 

Euntes  ibant  et  flebant :  mittentes 
semina  sua. 

Venientes  autem  venient  cum  ex- 
sultatione  :  portantes  manipulos  suos. 


I'SALMUS  CXXVI. 


'ISI    Dominus    sedificaverit    do-  ^f-^^f^}"-  ^^- 


w 

±.^.    mum:    in  vanum   laboraverunt  ^•jy;,^^^' 
qui  ffidificant  eam.  Uhorant 

Nisi  Dominus  custodierit  civitatem  : 
frustra  vigilat  qui  custodit  eam.  '^rSoSn.''' 

Vanum  est  vobis  ante  lucem  surgere  : 
surgite  postquam  sederitis,  qui  man- 
ducatis  panem  doloris. 

Cum  dederit  dilectis  suis  somnum  : 
ecce,  haereditas  Domini  filii ;  merces 
fructus  ventris. 

Sicut  sagittffi  in  manu  potentis : 
ita  filii  escussorum. 

Beatus  vir  qui  implevit  desiderium 
suum  ex  ipsis  :  non  confundetur  curn 
loquetur  inimicis  suis  in  porta. 


PSALMUS  CXXVII. 
EATI   omnes  qui    timent  Donii- 
num  :  qui  ambulant  in  viis  tyus. 


Wed.  Vespers. 
Holy  .Matrim'iny. 
Purlhratiou  of 

Women. 
B.  V.  M.,  Nones. 
Corp.  Chr.,  1st 

Vespers. 


be  like  tliose  that  Imve  already  been  in  the  state  of  rest,  "  and  we 
which  are  aUve,  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  the  clouils,  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  has  done  for  tliem, 
"Great  and  marvellous  are  Tliy  works,  Lord  God  Almighty:" 
"  the  ransomed  of  the  Lord  shall  return,  and  come  to  Zion  with 
songs,  and  everlasting  joy  upon  their  heads:  they  shall  obtain  joy 
and  gladness,  and  sorrow  and  sigliing  sliall  flee  away."  The  bread 
which  Christ  the  Sower  hath  cast  upon  the  waters  shall  then  be 
found  after  many  days,  and  the  full  blessing  revealed  of  them 
that  sow  beside  all  waters,  in  the  joy  with  which  He  shall  gather 
1^  His  harvest.  "And  I  looked,  and  behold  a  wldte  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  the  cloud  thrust  in  His  sickle  on  the  earth ;  and 
the  earth  was  reaped." 

PSALM  CXXVII. 

Tlie  building  of  the  Temple  by  Solomon,  the  rc-building  of  the 
»all  of  Jerusalem  by  Nehemiab,  and  of  the  ruined  House  of  the 


Lord  by  Zcrubbabol,  were  all  typical  of  the  foundation  and  build- 
ing 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  build  up  thy  walls,  and  their  kings  shall 
minister  unto  thee  ....  the  glory  of  Lebanon  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  the  place  of  My  feet 
glorious."  [Isa.  l,x.  11.  13.]  But  it  was  the  sleep  of  the  Beloved 
by  which  the  Lord  built  the  house,  and  by  which  He  keeps  the 
City.  For  as  when  Adam  slept  Eve  was  taken  out  of  his  side, 
so  when  the  Second  Adam  fell  asleep  on  the  Cross  there  proceeded 
forth  from  His  side  the  Sacramental  streams  by  which  the  chil- 
dren who  are  the  Lord's  heritage  and  gift  are  new  born  to  Him 
and  nourished  up  to  eternal  life. 

It  is  these  children  who  are  as  arrows  in  the  hand  of  the  Bride- 
groom, rejoicing  as  a  Giant  to  run  His  course  :  and  He  is  the  Man 
Whose  happiness  it  is  to  say,  "  Behold  I  and  the  children  whom 
the  Lord  hath  given  Me  :"  because,  also.  He  is  their  Strength  they 
shall  have  "  boldness  in  the  Day  of  .Tudgmont  "  when  the  great 
Enemy  shall  be  their  accuser  before  the  throne  '. 


•  The  "  Rate"  in  the  last  verse  may  be  an  antitype  of  both  the  "  gate  ol 
death  "  and  the  gate  in  which  the  king  sat  to  judge  tbe  people's  causen 
See  2  Sam.  xv.  2:  xix.  8. 


502 

The  XXVII. 

bay. 
livening 

Vratfer. 
Rev.  ii.  2h.  xv.  ; 
liph.  il.  10. 
Heb.  iv.  10,  11. 
Isa.  V.  2.  liv.S. 
Jer.  ii.  21. 
John  XV.  5—11. 
Rom,  xi.  17. 


Isa.  liii.  12. 


Isa.  liii.  12. 


THE  PSALMS. 


\ 


A  Gradual  Poa'.iii. 
Gen.  iii.  15. 


Is.a.  1.  6.  liii.  5. 
Matt,  xxvii.  2f>. 


John  xviii.  6. 


Isa.  xxxrli. 


2  For  tliou  slialt  eat  the  labours  of 
thine  hands  x  O  well  is  thee^  and 
happy  shalt  thou  be. 

3  Thy  wife  shall  be  as  the  fruitful 
vine  »  upon  the  walls  of  thine  house. 

4  Thy  children  like  the  olive- 
branches  t  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  chil- 
dren's children  t  and  peace  upon 
Israel. 

THE  CXXIX  PSALM. 
Sape  expugnaverunt. 

MANY  a  time  have  they  fought 
against  me  from  my  youth  up  « 
may  Israel  now  say. 

2  Yea,  many  a  time  have  they  vexed 
me  from  my  youth  up  x  but  they  have 
not  prevailed  against  me. 

3  The  plowers  plowed  upon  my 
back  X  and  made  long  furrows. 

4  But  the  righteous  Lord  t  hath 
hewn  the  snares  of  the  ungodly  in 
pieces. 

5  Let  tliem  be  confounded  and 
tm'ned  backward  »  as  many  as  have 
evil  will  at  Sion. 

6  Let  them  be  even  as  the  grass 
growing  upon  the  house-tops  x  which 
withereth  afore  it  be  plucked  up  ; 


Labores  manuum  tuarum  quia  man-  Srueumm  tuomm 

...  manducatfit 

ducabis  :  beatus  es,  et  bene  tibi  erit. 


Uxor  tua  sicut  vitis  abundans :  in 
lateribus  domus  tuw. 

Filii  tui  sicut  novellaa  olivarum : 
in  circuitu  menste  tuae. 

Ecce,  sic  benedicetur  homo :  qui 
timet  Dominum. 

Benedicat  tibi  Dominus  ex  Sion :  et 
videas  bona  Hierusalem  omnibus  die- 
bus  vitse  tuoe. 

Et  videas  fdios  filiorum  tuorum : 
paccm  super  Israel. 


s 


PS.iLMUS  CXXVIII. 
^PE  expugnaverunt  me  a  juven-  wed.  ve.pirs. 
tute  mea  :  dicat  nunc  Israel.  compiiMe. 


Scepe  expugnaverunt  me  a  juven- 
tute  mea :  etenim  non  potuerunt  mihi. 

Supra  dorsum  meum  fabricaverunt 
peccatores :  prolongaverunt  iniquita- 
tem  suam. 

Dominus  Justus  concidet  cervices 
peccatorum :  confundantur  et  conver- 
tantur  retrorsum  omnes  qui  oderunt 
Sion. 

Fiant  sicut  foemim  tectorum :  qiiod  adifiiUrum 
priusquam  evellatm'  exaruit. 


PSALM  CXXVIII. 

Respecting  this  Psalm  also  the  words  of  St.  Paul  may  be  put 
into  the  mouth  of  the  Psalmist,  "  I  speak  concerning  Christ  and 
His  Church,"  The  figure  of  marriage  is  one  constantly  used  in  a 
mystical  sense  of  the  union  which  God  establishes  between  Him- 
self and  His  people.  So  He  said  of  old,  "  Thy  maker  is  thy  Hus- 
band :"  so  also  when  all  things  are  made  new  the  Apocalyptic 
vision  of  the  glorified  Church  is  of  one  "prepared  as  a  Bride 
adorned  for  her  Husband,"  of  whom  the  angel  said,  "Come 
hither,  I  will  show  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" 
tlirougbont  the  whole  Book  of  Psalms.  The  "  labours  of  Thine 
hands "  are  those  marvellous  works  for  which  the  saints  praise 
the  King  of  Saints  [Rev.  xv.  3]  :  "Thy  wife"  is  the  Bride  of 
Christ,  made  one  with  Himself  "the  true  Vine,"  which  has 
become  the  Tree  of  Life  beside  His  House  on  earth  :  "  Thy  chil- 
dren "  are  they  who  have  become  the  children  of  God  through 
thtar  rcgeucration.  [1  Pet,  i.  3.     1  John  v.  1.]     "  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  against  the  Church,  and  vexed  her  and  made  her  to  "  fill 
up  that  which  is  behind  of  the  afflictions  of  Christ,"  [Col.  i,  24.] 
As  "  He  gave  His  back  to  the  smiters  "  and  was  "  wounded  for 
our  transgressions "  by  the  scourging  which  He  suffered  in  the 
hall  of  Pilate,  so  the  persecutions  which  fell  upon  the  Church  in 
its  youth  were  as  the  torture  of  plowera  plowing  upon  His  Mysti- 
cal Body,  and  making  long  furrows  with  the  scourge  of  wicked 
tyranny.  [Cf.  Acts  ix.  4,  5,] 

Active  persecution  of  this  kind  is  but  one  phase  of  that  con- 
tinuous opposition  to  the  work  of  Christ  and  His  Church  which 
the  Apostle  speaks  of  as  "  crucifying  the  Son  of  God  afresh,"  It 
will  never  cease  until  the  warfare  of  the  Church  is  ended,  Satan 
defeated,  and  all  the  foes  of  Christ  made  His  footstool.  But  as 
the  Lord  Himself  suffered  the  plowers  to  plow  upon  His  back  that 
His  sufferings  might  work  the  salvation  of  men,  so  the  persecu- 
tions which  fall  upon  the  Church  are  for  her  purification.     At  the 


THE  PSALMS. 


503 


Die  XXVII. 
Day. 

Evening 

Prayer. 
Rev.  xiv.  14. 
Ruthii.  4. 
i'j.  cxviii.  26. 


7  Wliercof  the  mower  filletli  not  his 
hand  t  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  t 
we  wish  you  good  hick  in  the  Name 
of  the  Lord. 

THE  CXXX  PSALM. 

De  profundis. 


Ash-Wedncsday 

Evensong. 
A  Penitential 

Psalm. 

A  Gradual  Psalm,  yoicc. 
Jonah  ii.  2. 


OUT  of  the  deep  have  I  called  unto 
thee,  O   Lord  «  Lord,  hear  my 


Nahum  i.  6. 
Mai.  iii.  2. 
Job  X.  14. 
xiv.  IG. 


Mark  xiii.  Z^. 


1  Cor.  viii.  1. 
Nahum  i.  7. 


A  Gradual  Psalm, 
I.a  xlii.  2 
Matt.  xi.  29. 


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  i  O  Lord, 
who  may  abide  it  ? 

4  For  there  is  mercy  with  thee  \ 
therefore  shalt  thou  be  feared. 

6  I  look  for  the  Lord,  my  soul  doth 
wait  for  him  »  in  his  word  is  my  trust. 

6  My  soul  fleeth  unto  the  Lord  » 
before  the  morning  watch,  I  say,  before 
the  morning  watch. 

7  O  Israel,  trust  in  the  Lord,  fo- 
with  the  Lord  there  is  mercy  t  and 
with  him  is  plenteous  redemption. 

8  And  he  shall  redeem  Israel  ♦  from 
all  his  sins. 

THE  CXXXI  PSALM. 
Domine,  non  est. 

LORD,  I   am   not   high-minded  « 
I  have  no  proud  looks. 


De  quo  non  implevit  munuin  suani  "npieuu 
qui  metit :  et  siuum  suum  qui  mani- 
pulos  colligit  : 

Et  non  dixerunt  qui  prseteribant, 
Benedictio  Domini  super  vos :  bene- 
diximus  vobis  in  Nomine  Domini. 


PSALMUS  CXXIX. 

DE  profiindis  clamavi  ad  te.  Do-  wcd .  cimsunas, 
.  .  .  ^  cspcrs. 

mine:    Domine,    exaudi    vocem '^'R'lsof "'«''<=- 

parted. 

meam. 

Fiant   aures    tuse    intendentes  :    in  in  nraiwvim  scni 
vocem  deprecationis  mese. 

Si  iniquitates  observaveris,  Domine  : 
Domine,  quis  sustiuebit? 

Quia  apud  te  propitiatio  est :  ct 
propter  legem  tuam  sustinui  te,  Do- 
mine. 

Sustinuit  anima  mea  in  verbo  ejus  : 
speravit  anima  mea  in  Domino. 


A  custodia  matutina  usque  ad  noc- 
tem  :  speret  Israel  in  Domino. 

Quia  apud  Dominum  misericordia  : 
et  copiosa  apud  eum  redemptio. 

Et  ipse  redimet  Israel :  ex  omni- 
bus iniquitatibus  ejus. 


D 


mei. 


PSALMUS  CXXX. 
OMINE,  non  est  cxaltatum  cor  "''"'■  vespers 

O-  v.  M., 

um  :    neque   elati  sunt  oculi     compHne. 


last  He  will  make  manifest  His  good  Providence  in  tins,  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." 

PSALM  CXXX. 

This  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  prayer  of  Jonah,  which  begins,  "  I  cried  by  reason  of  mine 
affliction  unto  the  Lord,  and  He  heard  me :  out  of  the  belly  of 
hell  cried  I,  and  Thou  heardest  my  voice."  And  as  our  Lord 
Himself  declared  that  the  prophet  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  oifering  up  a  vicarious  penitence,  by  ptir- 
ticipation  in  the  fulness  of  w  hieh  by  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  i  if 
probation.  As  Jonah  from  his  living  grave,  as  Christ  from  His 
Cross,  so  the  sinner  from  his  place  in  the  intermediate  state  calls 
"out  of  the  deep"  upon  the  mercy  of  God,  pleads  the  impos^i- 
bility  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  flee  unto  the  Lord  "  very  early  in  the  '* 
resurrection  "  morning." 

Thus  this  Psalm  finds  a  proper  Antiphon  in  the  words  of  the 
prophets  Nahuui  and  Zechariah.  "  Wlio  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  Ho  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  cf  a  servai  t. 


504. 

The  XXVII 
Day. 

Evenui/j 

Matt.  xVu  !— C. 


THE  PSALMS. 


liieXXVlIT. 
Da.y. 

Morniiifj 

Prayer. 
Christmas  Day, 

Evensong. 
A  Gradual  Psalm, 
2  Chron.  \\.  7. 
Eph.  iii.  1 1. 


Ilaffg.  L  4. 
Luke  U.  58. 


Numb.  X.  35. 
2  Chron.  vi.  41. 
lukei.  08. 


Matt,  and  Kven- 
song  Sufl'rage^ 


I  Cliron.  Ti.  42. 


2  1  do  not  exercise  myself  in  f^reat 
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  i  yea,  my  soul  is  even 
as  a  weaned  child. 

4  O  Israel,  trust  in  the  Lord  »  from 
this  time  forth  for  evermore. 


THE  CXXXII  PSALM. 
Memento,  Domine. 

LORD,  remember  David  »  and  all 
his  trouble ; 

2  How  he  sware  unto  the  Lord  » 
and  vowed  a  vow  unto  the  Almighty 
God  of  Jacob ; 

3  I  will  not  come  within  the  taber- 
nacle of  mine  house  j  nor  climb  up 
into  my  bed ; 

4  I  will  not  suffer  mine  eyes  to 
sleep,  nor  mine  eye-lids  to  slumber  « 
neither  the  temples  of  my  head  to  take 
any  rest  ; 

5  Until  I  find  out  a  place  for  the 
temple  of  the  Lord  j  an  habitation  for 
the  mighty  God  of  Jacob. 

6  Lo,  vfd  heard  of  the  same  at 
Ephrata  i  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  J  thou,  and  the  ark  of  thy 
strength. 

9  Let  thy  priests  ^e  clothed  with 
righteousness  j  and  let  thy  saints  sing 
with  joyfulness. 

10  For  thy  servant  Da\'id's  sake  » 
turn  not  away  the  presence  of  thine 
Anointed. 


Neque  ambulavi  in  magnis :  neque 
in  mirabilibus  super  me. 

Si  non  humiliter  sentiebam :  scd 
esaltavi  animam  meam. 

Sicut  ablactatus  est  super  mat  to 
sua  :  ita  retributio  in  anima  mea. 

Speret  Israel  in  Domino  :  ex  hoc 
nunc,  et  usque  in  ssculum. 


tt'i  kei  In 


PSALMUS  CXXXI. 

MEMENTO,  Domine,  David 
omnis  mansuetudinis  ejus. 
Sicut  juravit  Domino  :  votum  vovit 
Deo  Jacob  : 

Si  introiero  in  tabernaculum  domus 
meae :  si  asceudero  in  leetum  strati 
mei : 

Si  dedero  somnum  oculis  meis :  et 
palpebris  meis  dormitationem ; 


Et  requiem  temporibus  meis,  donee 
inveniam  locum  Domino :  tabernacu- 
lum Deo  Jacob, 

Eece,  audivimus  earn  in  Ephrata  : 
invenimus  earn  in  campis  sUvsb. 

Introibimus  in  tabernaculum  ejus  : 
adorabimus  in  loco  ubi  steterunt  pedes 
ejus. 

Surge,  Domine,  in  requiem  tuam : 
tu  et  area  sanctificationis  tuse. 

Sacerdotes  tui  induantur  justitiam : 
et  sancti  tui  exsultent. 

Propter  DaVid  servum  tuum  :  non 
avertas  faciem  Christi  tui. 


et   Thursd.,  Christ 
mas,  Vespers. 


Int'oivimtts  .  , 
adoravimut 


veiled  His  Divine  glory  in  a  tabernacle  of  flesh,  and  came  into 
the  world  in  the  likeness  of  sinful  men.  Such  was  our  Lord,  and 
Bueh  was  the  Example  which  He  set  forth,  "  Learn  of  Me,  for  I 
am  meek  and  lowly  of  heart."  On  more  than  one  occasion  the 
people  desired  to  take  the  holy  Jesns  and  set  Him  up  for  their 
Kin*^,  but  His  ordinary  practice  on  such  occasions  was  to  go 
apart  from  the  multitude,  as  not  exercising  Himself  in  great 
matters ;  and  only  once,  immediately  before  His  sufierings,  did 
He  permit  Himself  to  be  led  in  triumph.  Thus  His  holy  Exam- 
ple illustrated  the  benediction  which  He  uttered,  "Blessed  are  the 
meek  :  for  Ihey  shall  inherit  the  eartli."  [Matt.  v.  5.]  And  as 
our  Lord,  in  the  Psalms,  mostly  speaks  in  the  Person  of  His  Mys- 
tical Body,  so  here  we  may  doubtless  see  both  example  and  pre- 
cept teaching  us  that  the  Cliurch  should  ever  he  kept  apart  from 
Bchemcs  of  secular  ambition,  and  "exercised  "only  in  such  matters 
as  arfl  connected  with  her  spiritual  work. 


PSALM  CXXXII. 

\\'hcn  David  sang  respecting  the  vow  which  He  had  made  to 
God  to  build  Him  a  house  [vv.  1 — 10],  and  respecting  God's  pro- 
mise to  him  as  to  the  firm  establishment  of  his  seed  in  Sion  [vv. 
11 — 19],  he  was  mystically  indicating  (1)  tlie  Son  of  David  taber- 
nacling among  men  in  the  flesli  that  He  might  find  out  a  place 
for  the  spiritual  Temple,  and  (2)  the  promises  of  God  made  to 
liis  children  for  the  sake  of  His  Beloved  Son.  "  But  thou,  Beth- 
lehem Ephrata,  thougli  thou  be  little  among  the  thousands  of 
.ludah,  yet  out  of  thee  shall  He  come  forth  unto  Me  that  is  to  be 
Ruler  in  Israel,  W'liose  goings  forth  liave  lieen  from  of  old,  from 
the  days  of  eternity."  [Mic.  v.  2.     Matt.  ii.  6.] 

In  this  Psalm,  God  is  therefore  memorialized  of  the  "good 
pleasure "  which  the  Son  of  God  "  hath  purposed  in  Himself," 
and  of  "  the  eternal  purpose  which  He  purposed  in  Christ  Jesus." 


THE  PSALMS. 


505 


Tlie  XXVIII. 

Day. 
Morninij 

Prater. 

Arts  ii.  30. 
2  Chron.  vi.  tD, 
1?. 


I83.  Xli7.  23. 


Hagg.ii.  7.  9. 


Joel  ii.  19. 


Rev.  V.  10. 
xix.  8. 


Luke  i.  09.  'D. 

ii.  .32 
John  V.  35. 


John  xix.  2. 
Rev.  xiv.  H. 

xiK.  r.'. 

1  Pet.  V.  4. 


AGradual  Psalm. 
John  xvii.  22. 
1  Cor.  xii.  12—14. 
F.ph.  iv.  K— 11. 
1  John  iv.  7. 

I  John  ii.  20. 


Hos.  xiv.  5. 


John  XV.  4. 


11  The  Lord  bath  made  a  faithful 
oath  unto  David  t  and  he  shall  not 
shrink  from  it ; 

12  Of  the  fruit  of  thy  hody  j  shall 
I  set  upon  thy  seat. 

13  If  thy  children  will  keep  my 
covenant,  and  my  testimonies  that  I 
shall  learn  them  i  their  children  also 
shall  sit  upon  thy  seat  for  evermore. 

14  For  the  Lord  hath  chosen  Sion 
to  be  an  habitation  for  himself  »  he 
hath  longed  for  her. 

15  This  shall  he  my  rest  for  ever  t 
here  wiU  I  dwell,  for  I  have  a  delight 
therein. 

16  1  will  bless  her  victuals  with  in- 
crease X  and  will  satisfy  her  poor  with 
bread. 

17  I  will  deck  her  priests  -n-ith 
health  »  and  her  saints  shall  rejoice 
and  sing. 

18  There  shall  I  make  the  horn  of 
David  to  flourish  t  I  have  ordained  a 
lantern  for  mine  Anointed. 

19  As  for  his  enemies,  I  shall  clothe 
them  with  shame  t  but  upon  himself 
shall  his  crown  flourish. 

THE  CXXXIII  PSALM. 
Ucce,  quam  ionuni. 

BEHOLD,  how  good  and  joyful  a 
thing  it  is  »  brethren,  to  dwell 
together  in  unity. 

2  It  is  like  the  precious  ointment 
upon  the  head,  that  ran  down  unto  the 
beard  i  even  unto  Aaron's  beard,  and 
went  down  to  the  skirts  of  his  clothing. 

3  Like  as  the  dew  of  Hermon  » 
which  fell  upon  the  hiU  of  Sion. 

4  For  there  the  Lord  promised  his 
blessing  »  and  life  for  evermore. 


Jura\at  Dominus  David  veritatem, 
et  non  frustrabitur  cam :  de  fructu 
ventris  tui  ponam  super  sedem  tuam.    Kiemmei 


Si  cu-*odierint  filii  tui  testamentiim 
meum .  et  testimonia  mea  hajc  quoe 
docebo  eos : 

Et  filii  eorum  usque  in  sseculum : 
sedebunt  super  sedem  tuam.  sedem  mcnm 

Quoniam    elegit    Dominus     Sion  :  preeiegu 
elegit  eam  in  habitationem  sibi. 

HsBC  requies  mea  in  sseculum  sseculi : 
hie  habitabo ;  quoniam  elegi  eam.  p'«/ej( 

Viduam  ejus  benedicens  benedicam  : 
pauperes  ejus  saturabo  panibus. 

Sacerdotes  ejus  induam  salutari :  et 
sancti  ejus  exsultatione  exsultabunt. 

Illuc  producam  coruu  David  :  paravi 
lucernam  Christo  meo. 

Inunicos  ejus  induam  confasione  : 
super  ipsum  autem  efflorebit  sanctifi- 
catio  mea. 


E 


PSALMTJS  CXXXII. 
CCE,  quam  bonum  et  quam  jucun-  Thuisi.  Vespeu 
dum  :  habitare  fratres  in  unum. 


Sicut  unguentum  in  capite  :  quod 
descendit  iu  barbam,  barbam  Aaron  : 

Quod  descendit  in  oram  vestimenti 
ejus  :  sicut  ros  Hermon,  qui  descendit 
in  montem  Sion. 

Quoniam  Ulic  mandavit  Dominus 
benedictionem :  et  vitam  usque  in 
sseculum. 


that  the  Woed  should  become  flesh  and  dwell  amoug  us,  and  that 
"  the  Lord  of  hosts  shall  reign  in  Mouut  Zion,  and  in  Jerusalem, 
and  before  His  ancients,  gloriously."  *'  He  has  chosen  for  a 
rest,"  says  St.  Hilary,  "those  of  whom  the  Lord  says  in  the 
Gospel,  '  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  hallowed  by  the  sacraments  of  the  Church,  to  the  end 
that  in  them,  as  in  a  reasonable  and  intelligent  habitation, 
thoroughly  cleansed,  and  eternal  through  the  glory  of  the  Ke- 
surrection,  the  reasonable  and  intelligent,  and  undetiled,  and  eter- 
nal nature  of  His  ineffable  Divinity  may  rest." 

Dwelling  iu  His  Church  here,  Christ  thus  reigns  in  His  chosen 


habitation,  blessing  her  corn  and  wine  with  sacramental  increase 
that  they  may  satisfy  her  poor  with  the  Bread  of  Life.  There 
does  God  make  the  horn  of  the  Son  of  David  to  flourish,  and  there 
He  has  ordained  a  City  set  on  an  hill  to  be  a  lantern  for  His 
Christ.  Hereafter  all  things  will  be  put  under  His  feet,  and  His 
enemies  sliall  be  clothed  with  shame  when  they  see  the  crown  of 
thorns  blossoming  into  the  corona  radiata  of  an  Imperial  glory, 
the  sign  of  just  judgment,  and  of  everlasting  domiuiuu. 

PSALM  CXXXIII. 

This  is  a  song  of  the  Church  respecting  the  ludwoUing  of  the 
Holy  Ghost  in  the  Mystical  Body  of  Christ.  It  is  tbis  by  which 
the  Unity  of  the  Church  is  originated  and  maintained  through 

3  T 


506 


THE  PSALMS. 


THE  CXXXIV  PSALM. 
Ecce  nunc. 


ThoXXVlil.    "r>EHOLD  now,  praise  the  Lord  t 

I>ay.  Ij      , 

Morning  -*— '    •" 


;ill  yd  servants  of  the  Lord ; 


Prm/er.  o   Ye  that   by  night  stand  in  the 

A  Gradual  Psalm.  JO 

Heb  xii.  22  -  24.   hoiise  of  the  Lord  »  even  in  the  courts 

Rev.  vii.  15. 

1  chron.  ix.  33.    of  fjig  house  of  our  God. 

3  Lift  up  your  hands  in  the  sanc- 
tuary «  and  praise  the  Lord. 

4  The  Lord  that  made  heaven  and 
earth  «  give  thee  blessing  out  of 
Sion. 


Epli.  vi.  IS. 
2  Tim.  i.  18. 


Exod.  xix.  5, 
Deut.  vii.  6. 
Tit.  ii.  14. 
1  Pet.  ii.  9. 


THE  CXXXV  PSALM. 
Laudate  Nomen. 


r\  PRAISE  the  Lord,  laud  ye  the 


Col.  iii.  10. 

Name    of  the  Lord  «  praise  it, 
O  ye  servants  of  the  Lord ; 

2  Ye  that  stand  in  the  house  of  the 
Lord  t  in  the  courts  of  the  house  of 
our  God. 

3  O  praise  the  Lord,  for  the  Lord 
is  gracious  »  O  sing  praises  unto  his 
Name,  for  it  is  lovely. 

4  For  why?  the  Lord  hath  chosen 
Jacob  unto  himself  i  and  Israel  for 
his  own  possession. 

5  For  I  know  that  the  Lord  is 
great  «  and  that  our  Lord  is  above  all 
gods. 

0  Whatsoever    the    Lord    pleased, 
that  did  he  in  heaven,  and  in  earth  » 
and  in  the  sea,  and  in  all  deep  jdaces. 
jfr.  X.  13.  7  He  bringeth  forth  the  clouds  from 

Job'xMviii''22.'  the  ends  of  the  world  t  and  sendeth 
forth  lightnings  with  the  rain,  bring- 
ing the  winds  out  of  his  treasures. 


PSALMUS  cxxxin. 

ECCE,  nunc,  benedicite  Dominum  :  ^'""'p';"^.;, 
'  '  Maundy  Tliur.-d. 

omnes  servi  Domini.  Prime. 

Qui    statis   in   domo    Domini :    i  \\ 

atriis  domus  Dei  nostri. 


In  noctibus  extollite  manus  vestias 
in  sancta  :  et  benedicite  Dominum. 

Benedicat  te  Dominus  ex  Siou  :  (jui 
fecit  ccelum  et  terram. 


L 


PSALMUS  CXXXIV. 
AUDATE  Nomen  Domini :  lau-  Timrsd.  vespers. 
date,  servi  Dominum. 


Qui  statis  in  domo  Domini :  in 
atriis  domus  Dei  nostri. 

Laudate  Dominum,  quia  bonus  Do-  benignm  rat 

....      ,y         ...  .  Duiuinus 

minus  :  psaliite  JNomini  ejus,  quomam 
suave. 

Quoniam  Jacob  elegit  sibi  Dominus  : 
Israel  in  possessionem  sibi. 

Quia  ego  cognovd  quod  magnus  est 
Dominus :  et  Deus  noster  pra  omni- 
bus diis. 

Omnia  qusecunque  voluit  Dominus, 
fecit  in  eoelo  et  in  terra  :  in  mari  et  in 
omnibus  abyssis.  i«  abysiti 

Educens  nubes  ab  extreme  terra; : 
fulgura  in  pluviam  fecit. 

Qui   producit    ventos   de    thesam-is 


the  union  of  the  members  with  tlie  Head,  the  cngraftiug  ami 
growth  of  the  branches  in  the  Vine.  Poured  out  first  upon 
Christ  our  High  Priest,  to  'Whom  "  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  frnit 
to  perfectL)n.  By  such  an  indwelling  of  the  Holy  Ghost  was 
the  prayer  of  our  Lord  fulfilled,  "That  they  all  may  be  one;  as 
Thou,  Fath  rt,  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  Hjaven."  [Rev.  xix.  1.] 

PSALM  CXXXIV. 
^  The  Evensong  of  the  Church  day  by  day  has  always  been  asso- 
ciated with  thoughts  of  the  niglit  which  is  at  hand  in  the  unseen 
world.     So  this  ancient  Compline  Psalm  looks  to  the  condition 


of  those  members  of  Christ's  Hody  who  are  in  the  state  of  the 
departed,  in  the  darkness  of  night  so  far  as  our  external  vision  is 
concerned,  but  who,  in  the  Light  of  Christ's  Presence,  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  suppliciition  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  from  out  of  the 
inexhaustible  stores  of  His  Sion.  "  The  Lord  gitmt  uivto  him 
that  he  may  find  mercy  of  the  Lord  in  that  Day." 

PSALM  CXXXV. 

The  autiphonal  structure  of  each  verse  of  this  Psalm  marks 
it  especially  with  the  characteristic  which  belongs  to  many  others, 
that  indicated  by  the  heavenly  worship  seen  and  heard  by  Isaiah: 
"  And  one  cried  unto  another,  and  said."  Each  verse  contains 
what  we  are  accustomed  to  call  a  versiclo  and  response,  priests 


THE  PSALMS. 


507 


The  XXVIII. 

D;iy. 
Morning 

Frailer. 
Exod.  xii.  1 


29. 


Deut.  iii.  G.  10. 


Deut.  .xxxii.  3G. 


Pj.  cxv.  1),  10. 


Vs.  cxv.  11. 


livening 
Prayer. 

1  Chron.  xvi.  43. 

2  Chron.  v.  13. 


8  He  smote  the  first-born  of  Egypt » 
both  of  man  and  beast. 

9  He  bath  sent  tokens  and  wonders 
into  the  midst  of  tbee,  O  thou  land  of 
Egypt  t  upon  Pharaoh,  and  all  his 
servants. 

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,  endure th 
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  silver  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. 

IS  They  that  make  them  are  like 
unto  them  »  and  so  are  all  they  that 
put  their  trust  in  them. 

19  Praise  the  Lord,  ye  house  of 
Israel  »  praise  the  Lord,  ye  house  of 
Aaron. 

20  Praise  the  Lord,  ye  house  of 
Levi  «  ye  that  fear  the  Lord,  praise 
the  Lord. 

21  Praised  be  the  Lord  out  of  Sion  « 
who  dwelleth  at  Jerusalem. 


THE  CXXXVI  PSALM. 

Confitemitii. 

GIVE  thanks  unto  the  Lord,  for 
he  is  gracious  »  and  his  mercy 
endureth  for  ever. 


o 


suis :  quipercussit  primogenita^gypti, 
ab  homine  usque  ad  peeus. 

Et  misit  signa  et  prodigia  in  medio 
tui,  Mgj^ie :  in  Pharaonem  et  in  omnes 
servos  ejus. 

Qui  percussit  gentes  multas  :  et  oc- 
cidit  reges  fortes. 

Sehon  regem  Amorrhasorum,  et  Og 
resrem  Basan :  et  omnia  reg'na  Chanaan.  ciianaan  ucddu 

Et  dedit  terram  eorum  hcereditatem  : 
hEereditatem  Israel  populo  suo. 

Domine,  Nomen  tuum  in  seternum  : 
Domine,  memoriale  tuum  in  genera-  imiccuiumsttcun 
tione  et  generationem. 

Quia  judicabit  Dominus  populum 
suum  :  et  in  servis  suis  deprecabitur.     cumoiahuur 

Simulachra  gentium  argentum  et 
am'um :  opera  manuum  hominum. 

Os  habent,  et  non  loquentur  :  oculos 
habent,  et  non  videbunt. 


Aures  habent,  et  non  audient :  ne-  nonaudientnursj 

,    .  .  .  hn'-eiit  L't  non 

que  enim  est  spiritus  m  ore  ipsorum. 


otioiabunl.  Ma- 
nns hahfnl  et 
ti'in  palptibiinf, 
pedfS  Udbent  et 
non  ttmhnla- 
bunt,    Non  cla- 
Tnnbunt  in  ffiil- 
lure  suo  neij'te 
enim  est  spi- 
litus,  &c. 


Similes  illis  fiant  qui  facimit  ea: 
et  omnes  qui  confidunt  in  eis. 

Domus  Israel,  beuedicite  Dominum  : 
domus  Aaron,  beuedicite  Dominum. 

Domus  Levi,  benedicite  Dominum  : 
qui  timetis  Dominum,  benedicite  Do- 
minum. 

Benedictus  Dominus  ex  Sion :  qui 
habitat  in  Hierusalem. 


PSALMUS  CXXXV. 

CONFITEMINI  Domino,  quoniam 
1     „  •  •  J.  Tlmrsd.  Vespers, 

bonus  :    quoniam   m    jeteruum  ,„  ,a:cuium 

misericordia  ejus. 


Sunday  Lauds, 
Sept.  to  Easter. 


and  people  "teaching  and  admonishing  one  another  in  psalms 
and  hymns  and  spiritual  songs."  This  is  most  conspicuous  in 
the  first  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  purpose  the  Psalmist  has  been 
following  a  Divine  pattern,  shown  to  him  in  the  mount  of  God. 

In  this  Psalm  the  Church  again  praises  God  for  His  continuous 
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  such  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." 
[Deut.  ix.  6.  Ezek.  xxxvi.  22.]  And  as  it  was  a  perpetual  sub- 
ject 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  forth  His  glory,  so  the  Presence  of 
Christ  in  His  Church  is  still  the  chief  subject  of  praise.     "  What- 

3Ta 


508 

Tlie  XXVIII. 
Day. 

Frat/er. 


Exod.  XV.  II. 


Prov.  iii  19,  20. 


Gen.  1. 2. 
lsa.lv.  I. 
John  vii.  37. 


Gen.  i.  IC— IS. 


John  i.  D. 


Isa.  Ix.  20. 
Dan.  xii.  3. 
Matt.  v.  M. 


Exod.  lii.  sn. 


Exod.  xii.  37, 


Exod.  vi.  0. 


Exod.  xiv.  21. 


Exod.  xiv.  22.  20. 


Exoil.  xiv.  27. 


THE  PSALMS. 


2  O  give  thanks  unto  tlie  God  of 
all  gods  J  for  liis  mercy  endureth  for 
ever. 

3  O  thank  the  Lord  of  all  lords  » 
for  his  mercy  endureth  for  ever. 

4  "Who  only  doeth  great  wonders  « 
for  his  merey  endureth  for  ever. 

5  Vfho  by  his  excellent  wisdom 
made  the  heavens  »  for  his  mercy  en- 
dureth for  ever. 

6  Who  laid  out  the  earth  above 
the  waters  »  for  his  mercy  endureth 
for  ever. 

7  Who  hath  made  great  lights  j  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  merey  endureth  for 
ever. 

10  Who  smote  Egj^t  with  their 
first-bom  t  for  his  mercy  endureth  for 
ever ; 

11  And  brought  out  Israel  from 
among  them  «  for  his  mercy  endureth 
for  ever ; 

12  With  a  mighty  hand,  and 
stretched  out  arm  »  for  his  mercy 
endureth  for  ever. 

13  Who  divided  the  Ked  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  overthrew  them  in  the  Red  sea  « 
for  his  mercy  endureth  for  ever. 

16  Who  led  his  people  through  the 
wilderness  «  for  his  mercy  endureth 
for  ever. 


Confitemini  Deo  dcorum :  quoniam 
in  a;ternum  misericordia  ejus. 

Confitemini  Domino  dominorum  : 
quoniam  in  a?ternum  misericordia  ejus. 

Qui   facit    mirabilia    magna  solus  :  /«-i( 
quoniam  in  seternum  misericordia  ejus. 

Qui  fecit  coelos  in  intcUcctu  :  quo- 
niam in  seternum  misericordia  ejus. 

Qui  firmavit  terram  super  aquas : 
quoniam  in  Eeternum  misericordia  ejus. 

Qui  fecit  luminaria  magna:  quoniam 
in  ffiternum  misericordia  ejus. 

Solem  ill  potestatem  diei :  quoniam   " 
in  peternum  misericordia  ejus. 

Lunam  et  stellas  in  potestatem  noc- 
tis  :  quoniam  in  seternum  misericordia 
ejus. 

Qui  percussit  yEgyptum  cum  primo- 
genitis  eorum :  quoniam  in  seternum 
misericordia  ejus. 

Qui  eduxit  Israel  de  medio  eorum  : 
quoniam  in  ajternum  misericordia  ejus. 

In  manu  potenti  et  brachio  excelso  :  nwiiu/ord- 
quoniam  in  Eeternum  misericordia  ejus. 

Qui  di  visit  mare  Rub  rum  in  divi- 
siones :  quoniam  in  seternum  miseri- 
cordia ejus. 

Et  eduxit  Israel  per  medium  ejus  : 
quoniam  in  seternum  misericordia  ejus. 

Et  excussit  Pharaonem  et  virtutem  exerdium  ejus 
ejus  in  mari  Rubro :  quoniam  in  seter- 
num misericordia  ejus. 

Qui  traduxit  populum  suum  per  de-  p'^''  descrturo. 

_     ^      ^  ^     .  _  Qui  eduxit 

sertum  :  quoniam  in  seternum  miseri-     a7«"""i' /"•''" 

^  rufiit.    Qui  per 

cordia  ejus.  "^u^^" 


I 


soever  the  Lonl  pleosed,  tliut  did  He  in  Heaven  and  in  earth,  and 
in  the  sea,  and  in  all  deep  places,"  but  He  condescended  to  come 
Aown  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  and  heaven  of  heavens  can- 
not contain  Thee;  how  much  less  this  house  that  I  have  builded ! 
Yet  have  Thou  respect  unto  the  prayer  of  Thy  Servant,  and  to 
His  su]iplication,  0  Lord  My  God." 

PS.\LM  CXXXVI. 

God  is  here  praised  as  the  Creator,  Preserver,  and  Giver  of  Life, 
nnd  we  are  taught  by  the  third  and  the  last  verses  to  offer  up  the 
Psalm  as  a  tribute  of  praise  to  Him  "  by  Whom  all  things  were 
made,"  and  by  Wliom  the  Liglit  and  Life  of  grace  came  into  the 
world ;  to  Him  Whom  the  Church  in  Heaven  praises  as  "  King  of 
kings,  and  Lord  of  lord..." 


Thus  interpreted,  the  Psalm  divides  itself  (after  the  Intro- 
ductory verses)  into  three  sections.  In  tlie  first  section  [vv. 
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  own  world,  but  of  w  hich  our  own 
experience  gives  us  abundant  reason  to  sing  that  it  endureth  for 
ever.  But  the  great  wonders  of  the  natural  world  are  types  and 
symbols  of  those  in  the  spiritual  world.  The  heavens  are  the 
glorified  Church  :  the  earth  is  the  Church  in  its  militant  condi- 
tion. And  because  the  Militant  Church  is  that  wherein  souls  are 
made  fit  for  the  Church  glorified,  therefore  it  is  laid  out  above  (or 
founded  on)  the  waters  of  g>*ace,  wherein  nil  souls  are  new  born, 
and  respecting  which  the  invitation  is  ever  going  forth,  "Ho! 
every  one  that  thirsteth,  come  ye  to  tlie  waters."  "  If  any  man 
is  athirst,  let  him  come  unto  lie,  and  drink."  The  "  great  lights  " 
are  the  Sun  of  Righteousness,  "  Light  of  Light,"  and  the  "  lesser 


THE  PSALMS. 


609 


17  Who  smote  great  kings  t  for  his 


Deut.  lii.  1 1* 


Tlie  XXVIII. 
Evening  morey  eiidureth  for  ever  ; 

Frayer.  jy  Yea^  and  slew   mighty  kings   t 

for  his  mercy  endureth  for  ever ; 
Deui.iii.  6.  19  Sehon  king  of  the  Amorites   t 

for  his  mercy  endureth  for  ever ; 

20  And  Og  the  king  of  Basan  x  for 
liis  mercy  endureth  for  ever  ; 

21  And  gave  away  their  land  for  an 
heritage- 1  for  his  mercy  endureth  for 
ever ; 

22  Even  for  an  heritage  unto  Israel 
his  servant  «  for  his  mercy  endureth 
for  ever. 

23  Who  remembered  us  when  we 
were  in  trouble  «  for  his  mercy  en- 
dureth 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  0  give  thanks  unto  the  Lord  of 
lords  X  for  his  mercy  endureth  for  ever. 

THE  CXXXVII  PSALM. 

Super  JIumina. 

BY  the  waters  of  Babylon  we  sat 
down  and  wejjt  »   when  we  re- 
membered thee,  O  Sion. 
Bev.  V.  8.  xiv.  2.       2  As  for  our  harps,  we  hanged  them 
up  »  upon  the  trees  that  are  therein. 

3  For  they  that  led  us  away  captive, 
required  of  us  then  a  song,  and  melody, 
in  our  heaviness  x  Sing  us  one  of  the 
sonffs  of  Sion. 


Rev.  xvii.  1—5. 


Qui  percussit  reges  magnos :  quo-  reses  mtrabiut 
niam  in  teternum  misericordia  ejus. 

Et  occidit  reges  fortes  :  quoniam  in 
seternum  misericordia  ejus. 

Sehon  regem  Amorrhaeorum  :  quo- 
niam in  ajternum  misericordia  ejus. 

Et  Og  regem  Basan :  quoniam  in 
ffitemum  misericordia  ejus. 

Et  dedit  terram  eorum  hsereditatem : 
quoniam  in  seternum  misericordia  ejus. 

Hsereditatem  Israel  servo  suo  :  quo- 
niam in  setermmi  misericordia  ejus. 

Qui  in  humUitate  nostra  memor  fuit 
nostri :  quoniam  in  seternum  miseri- 
cordia ejus. 

Et  redemit  nos  ab  inimicis  nostris  :  de  nmnn  inimuo. 
quoniam  in  S3ternum  misericordia  ejus. 


rum  nostiorum 


Qui  dat  escam  omni  carni :  quoniam  qui  jtdu 
in  seternum  misericordia  ejus. 

Confitemini  Deo  cceli  :  quoniam  in 
seternum  misericordia  ejus. 

Confitemini    Domino    dominorum  : 
quoniam  in  asternum  misericordia  ejus. 


PSALMUS  CXXXVI. 

SUPER  flumina  Babylonis,  illic  se-  Timrsii.  Vespers, 
dimus  et  flevimus  :  dum  reeorda- 
remur  tui,  Sion. 

In  salicibus  in  medio  ejus  :  sus- 
pendimus  organa  nostra. 

Quia  illic  interrogaverunt  nos  :  qui 
captivos  duxeruut  nos,  verba  cantio- 
num  : 

Et  qui  abduxerunt  nos :  Hymnum 
cantate  nobis  de  canticis  Sion. 


light,"  tlie  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  luarch 
of  Israel  in  the  face  of  all  her  enemies ;  and  the  foes  of  Christ  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  do- 
minion 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  cha- 
racterized by  the  latter  verse  especially,  in  which  is  signified  the 
mercy  of  the  Second  Person  of  the  Blessed  Trinity  in  giving  Him- 
self 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, "  O  give  thanks  unto  the  Lord  of  lords, 
for  His  mercy  endureth  for  ever." 

PSALM  CXXXVII. 

The  pathos  of  this  sorrowful  strain  looks  beyond  the  exile  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  destruction  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  Sion  of  God's  Presence  the  four-and-twenty  elders  are 


THE  PSALMS. 


TlioXXVIll.        4  How  sLall   we   sins'  the   Lord's 
livening  song  «  in  a  strange  land  ? 

Prayer.  5  If  I  forget  thee,  O  Jerusalem  « 

let  my  right  hand  forget  her  cunning, 
jobixix.  10.  6  If  I  do   not  remember  thee,  let 

my  tongue  cleave  to  the  roof  of  my 

mouth  »  yea,  if  I  prefer  not  Jerusa- 

salem  in  my  mirth. 
Lam.  iv.  22.  7  Rcmemher  the  children  of  Edom, 

./e^  .  XIV.  .—    Q  j^Qj.^i^   -j^  ^jjg    jjjy  qJ-   jgi-^^salem  « 

how  they  said,  Down  with  it,  down 

with  it  even  to  the  ground. 

Rev.  xviii.  10.24.       8  O  daughter  of  Babylon,  wasted 

with  miseiy  j  yea,  happy  shall  he  be 

that    rewardeth    thee,   as    thou    hast 

served  us. 

)sa.  xiii.  ic.  9  Blessed  shall  he  be,  that  taketh 

licv.  xvii'i'.'c.  21.   thy   children    «    and    throweth   them 

Matt.  xxi.  44.  •       ,    ,t  , 

against  the  stones. 


THE  CXXXVIII  PSALM. 
Conjitebor  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  will  worship  toward  thy  holy 
temple,  and  praise  thy  Name,  because 
of  thy  lovingkindness  and  tnith  j 
for  thou  hast  magnified  thy  Name 
and  thy  Word  above  all  things. 
Eph.iii  10.20.  3  When  I  called  upon  thee,  thou 
heardest  me  «  and  enduedst  my  soul 
with  much  strength. 

4  All  the  kings  of  the  earth  shall 
praise  thee,  O  Lord  »  for  they  have 
heard  the  words  of  thy  mouth. 

5  Yea,  they  shall  sing  in  the  ways 
of  the  Lord  »  that  great  is  the  glory 
of  the  Lord. 


Ileb.  xii.  22. 
1  Cor.  viii.  5. 


Micnli  iv.  1,  2. 
I»a.  ii.  2,  3. 


oblii'iscatur  me 
dext. 


Quomodo  cantabimus  canticum 
Domini :  in  terra  aliena  ? 

Si  oblitus  fuero  tui,  Hierusalem : 
oblivioni  detur  dextera  mea. 

Adhfereat  lingua  mea  faucibus  meis  : 
si  non  meminero  tui : 

Si  non  proposuero  Hierusalem  :  in  lat  met. 
principio  la;titise  mese. 

Memor  esto,Domine,  filiorum  Edom : 
in  die  Hierusalem ; 

Qui  dieunt,  Exinanite,  exinanite : 
usque  ad  fundamentum  in  ea. 

Filia  Babylonis  misera  :  beatus,  qui 
retribuet  tibi  retributionem  tuam, 
quam  retribuisti  nobis. 


Beatus  qui  tenebit : 
vulos  tuos  ad  petram. 


et  aUidet  par- 


PSALMUS  CXXXVII. 

CONFITEBOR  tibi,   Domine,   in  Fnd.st Mw.aei 
toto  corde  meo  :  quoniam  audisti  vidiis  of  Jhe  de- 

■  .  .  parted. 

verba  oris  mei.  Nameofjesus, 

In  conspectu  angelorum  psallamtibi:  txnudisu  omnia 

adorabo    ad  templum  sanctum  tuum, 

et  confitebor  Nomini  tuo. 

Super  misericordia  tua   et  veritate 

tua  :  quoniam  magnifieasti  super  omne  super  noj 

Nomen  sanctum  tuum. 

In    quacunque    die   invocavero   te, 

exaudi    me :    multiplicabis    in    anima 

mea  virtutem.  virtulem  luam 

Confiteantur  tibi,  Domine,  omnes 
reges  terrte :  quia  audierunt  omnia 
verba  oris  tui. 

Et  cantent  in  viis  Domini :  quoniam  in  fnnucin  Do- 
mafjua  est  g-loria  Domini. 


represented  as  "having  every  one  of  them  harps,"  the  New  Song 
is  "  the  voice  of  harpers  harping  with  their  harps,"  the  martjrs 
"  stand  on  tlie  sea  of  glass  having  tlie  harps  of  God,"  and  when 
Babylon  is  fallen  "the  voire  of  harpers"  is  heard  in  her  no  more. 
Thus  is  symbolized  the  restoration  to  the  redeemed  of  the  jovs 
from  which  the  Church  has  been  exiled  while  it  dwelt  in  the 
"strange  land"  of  a  world  which  was  held  captive  in  the  bon- 
dage of  Satan.  And  while  in  that  land,  she  is  ever  looking  for- 
ward to  the  bliss  of  a  restored  Paradise ;  a  Jerusalem,  "  new  " 
indeed,  yet  such  as  that  happy  place  in  which  mankind  could  at 
first  sing  the  Lord's  song  to  the  praise  of  their  Creator  in  His 
Visible  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  Babylon  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  taints,  and  of  all 
that  were  slain  upon  the  earth :"  therefore  the  voice  comes 
even  from  Heaven,  "  Reward  her  even  as  she  rewarded  you,  antl 
double  unto  her  double  according  to  her  works." 

PSALM  CXXXVIU. 

This  Psalm  may  have  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  God,  because  walking  in  the  midst  of 
trouble.  It  may  have  been  upon  the  lips  of  the  three  young  con- 
fessors as  they  walked  in  the  midst  of  the  furnace  of  Nebuchad- 
nezzar :  or  of  Daniel  as  he  knelt  three  times  a  day  before  liis  God 
as  aforetime,  with  his  face  toward  Jerusalem,  notwithstanding 
the  cruel  devices  of  his  enemies  to  put  him  to  death :  or  it  mivy 
have  been  the  song  of  those  who  sang  praises  at  midnight  in  the 
prison,  when  they  were  brought  before  rulers  aud  kings  for 
Christ's   sake.      Rut  more  than  all   it   is  the  voice   of  Christ 


THE  PSALMS. 


Tlio  XXVIII. 
Day. 

Evening 
Prai/er. 


Isa.  xliii.  2. 
Heb.  iv.  15. 


Tlic  XXIX. 
Dny. 

Mornlnt/ 
Prayer. 

Job  xiii.  y. 
xxxi.  4. 

Ileb.  iv.  13. 


Jer.  xxiii,  23, 
Amos  ix.  2. 


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 
lovingkindness  toward  me  «  yea,  thy 
mercy,  O  Lord,  endureth  for  ever ; 
despise  not  then  the  works  of  thine 
own  hands. 


o 


THE  CXXXIX  PSALM. 

Domine,  probasti. 

LORD,  thou  hast  searched  me 
out,  and  known  me  «  thou  know- 
est  my  down-sitting,  and  mine  up- 
rising; thou  understandest  my  thoughts 
long  before. 

2  Thou  art  about  my  path,  and 
about  my  bed  $  and  sj)iest  out  all  my 
ways. 

3  For  lo,  there  is  not  a  word  in  my 
tongue  X  but  thou,  O  Lord,  knowest 
it  altogether. 

4  Thou  hast  fashioned  me  behind 
and  before  x  and  laid  thine  hand  upon 
me. 

5  Such  knowledge  is  too  wonderful 
and  excellent  for  me  «  I  cannot  attain 
unto  it. 

6  Whither  shall  I  go  then  from  thy 
Spirit  X  or  whither  shall  I  go  then 
from  thy  presence  ? 

7  If  I  climb  up  into  heaven,  thou 
art  there  »  if  I  go  down  to  hell,  thou 
art  there  also. 


Quoniam  excelsus  Dominus,  et  hu- 
milia  respicit :  et  alta  a  longe  cog- 
noscit. 

Si  ambulavero  in  medio  tribulationis, 
vivificabis  me  :  et  super  iram  inimico- 
rum  meonim  extendisti  manum  tuanij 
et  salvum  me  fecit  dextera  tua. 

Dominus  retribuet  pro  me ;  Domine, 
misericordia  tua  in  saeculum :  opera 
manuum  tuarum  ne  desjjicias. 


PSALMUS  CXXXVIII. 

^OMINE,  probasti  me,  et  cogno-  Friday,  App.  and 
visti   me  ; 


•    ,-  ,  ...  Evv.,  Vespers, 

VlStl     me  :     tU     COgnOVlstl     Ses-   commendation  of 
.  ,.  Souls. 

sionem  meam  et  resurrection  em  meam. 


Intellexisti    cogitationes    meas    de 
longe  :    semitam  meam  et  funiculum  dimiincm  meam 

, ,  ,  .  invost. 

meum  mvestigasti. 

Et  omnes  vias  meas  prEevidisti :  quia 
uon  est  sermo  in  lingua  mea.  non  est  doiut 


Ecce,  Domine,  tu  cognovisti  omnia, 
novissima  et  antiqua  :  tu  formasti  me, 
et  posuisti  super  me  manum  tuam. 

Mirabilis  facta  est  seientia  tua  ex 
me :  eonfortata  est,  et  non  potero  ad 
earn. 

Quo  ibo  a  Spiritu  tuo?  et  quo  a 
fiicie  tua  fugiam  ? 

Si  ascendero  in  ccclura,  tu  illic  es  : 
si  descendero  in  infernimi,  ades. 


speaking  for  Himself  and  for  His  Mystical  Body,  praising  and 
thanking  God  because  He  has  magnified  His  Name  and  His 
Incarnate  WoKD  above  all  things,  even  through  the  troulile 
and  affliction  of  the  Cross.  For  when  He  called  upon  His 
Father,  His  voice  was  heard,  and  His  soul  was  endued  with 
strength  to  subdue  i\ll  the  kings  of  the  earth  to  His  allegiance, 
so  that  they  should  "  sing  in  the  ways  of  the  Lord,"  acknowledg- 
ing 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  Christ 
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  P.salin   to  our  Lord's  Resurrection : 


"When  I  wake  up,  I  am  present  with  Thee.  Alleluia.  Thou 
bast  laid  Tliiue  band  upon  Me.  Alleluia.  Such  knowledge  is 
too  wonderful  for  Me.  Alleluia.  O  Lord,  Thou  hast  searched  Me 
out  and  knomi  Me  :  Thou  knowest  My  down-sitting  and  Mine 
up-rising."  This  beautiful  use  of  the  first  and  fifth  verses  indi- 
cates to  U3  the  primary  spiritual  interpretation  of  the  Psalm  as 
relating  to  the  Incarnation  of  our  Blessed  Lord,  and  to  the  forma- 
tion of  His  Mystical  Body,  the  Church.  "  Conceived  by  the  Holy 
Ghost,  born  of  the  Virgin  Mary,"  the  Human  Nature  of  the  holy 
Jesus  attained  the  climax  of  tliat  mystery  attending  the  origin 
and  growth  of  all  our  kind,  and  of  none  could  it  be  so  fully  said, 
"  Thou  hast  fashioned  Me  behind  and  before  :  and  laid  Thine  band 
upon  Me."  It  is,  therefore,  as  if  the  Human  Nature  was  speak- 
ing to  the  Divine  Nature  :  *•  Thou  bast  fashioned  Me  by  the  over- 
shadowing with  which  Thou  hast  covered  Me  in  My  Mother's 
womb;  Thou  hast  united  Me  inseparably  with  the  over.sbadowing 
Spirit;  Thou  hast  taken  Me  into  Thee,  so  that  I  cannot  bo  eepa- 


5]  2 


THE  PSALMS. 


Tlie  XXIX. 
D;..V. 

Mo  mint/ 
Tru^er. 


Isa.  1.  10. 
JuU  xxiiv.  2i. 


Eph.  iv.  2i. 


Eccl.  Ti.  5. 
El-li.  iv.  lu. 


8  If  I  take  the  wings  of  the  morn- 
ing t  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  sayj  Peradventure  the  dark- 
ness shall  cover  me  «  then  shall  my 
night  be  turned  to  day. 

11  Yea,  the  darkness  is  no  darkness 
with  thee,  but  the  night  is  as  clear  as 
the  day  »  the  darkness  and  light  to 
thee  are  both  alike. 

12  For  my  reins  are  thine  «  thou 
hast  covered  me  in  my  mother's  womb. 

13  I  will  give  thanks  unto  thee,  for 
I  am  fearfully  and  wonderfully  made  » 
marvellous  are  thy  works,  and  that 
my  soul  knoweth  right  well. 

14  J\ly  bones  are  not  hid  from 
thee  t  though  I  be  made  secretly,  and 
fashioned  beneath  in  the  earth. 

15  Thine  eyes  did  see  my  substance, 
yet  being  imperfect  »  and  in  thy  boolc 
were  all  my  members  written ; 

16  Which  day  by  day  were  fashion- 
ed X  when  as  yet  there  was  none  of 
them. 

17  How  dear  are  thy  counsels  unto 
me,  O  God  »  O  how  great  is  the  sum 
of  them ! 

18  If  I  tell  them,  they  are  more  in 
number  than  the  sand  «  when  I  wake 
up,  I  am  present  with  thee. 

19  "Wilt  thou  not  slay  the  wicked, 
O  God  »  depart  from  me,  je  blood- 
thirsty men. 

20  For  they  speak  unrighteously 
against  thee  «  and  thine  enemies  take 
thy  Name  in  vain. 


Si  sumpsero  pennas  meas  dilueulo  :  ""''  ''"•■"'  •  •  •  •" 

^  ^     ^  ^  _  piiitranu  iuar:3 

et  habitavero  in  extremis  maris  ; 

Etenim  illuc  manus  tua  deducet  me : 
et  tenebit  me  dextera  tua. 

Et  dixi,  Forsitan  tenebrse  conculca- 
bunt  me :  et  nox  illuminatio  mea  in 
deliciis  meis. 

Quia  tenebrie  non  obseurabuntur  a 
te,  et  nox  sicut  dies  illuminabitur : 
sicut  tenebrse  ejus,  ita  et  lumen  ejus. 

Quia  tu  possedisti  renes  meos  :  sus-  tu  Duminm 
cepisti  me  de  utero  matris  mece. 

Confitebor  tibi,  quia  terribiliter  mag-  tiui  Domini 
nificatus  es  :    mirabilia  opera  tua,  et  mra . . .  navn 

iiiiuU 

anuna  mea  cognoscet  nimis. 

Non  est  occultatum  os  meum  a  te, 
quod  fecisti  in  occulto :  et  substantia 
mea  in  inferioribus  terrse. 

Imperfectum  meum  viderant  oculi 
tui,  et  in  libro  tuo  omnes  scribeutur : 
dies  formabuntur,  et  nemo  in  eis.  fimmbuniur 


Mihi  autera  nimis  honorificati  sunt 
amici  tui,  Deus  :  nimis  confortatus  est 
prineipatus  eorum. 

Dinumerabo  cos,  et  super  arenam 
multiplicabuntur :  exsurrexi,  et  adhuc 
sum  tecum. 

Si  oecideris,  Deus,  peecatores :  viri 
sanguinum  declinate  a  me. 

Quia  dicitis  in  cogitatione :  Acci- 
pieut  in  vanitate  civitates  suas. 


rated  from  TIicc,  whether  I  ascend  to  Heaven  or  descend  to  Hell, 
wlietlicr  I  f^o  furth  to  the  rising  of  tlie  morning  sun,  or  to  the 
diirkness  left  by  his  departure  in  tlie  west ;  therefore  I  will  ofler 
up  Myself  as  a  never-ceasing  Eucharist  to  Thee,  declaring  the 
marvellousncss  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  Psahn  when 
ho  said,  **  Uehold,  a  Virgin  shall  conceive,  and  bear  a  Sou,  and 
shall  call  His  Name  Innnannel."  [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  continuiiUy  repre- 
sented in  Scripture.  His  bodily  agonies  on  the  cross  were  a  warn- 
ing of  the  afflictions  to  which  the  Church  should  bo  continually 
exposed,  always  delivered  unto  death  for  Jesus'  sake;  His  un- 
broken bones  betokened  the  undiminished  strength  which  through- 
out her  afflictions  the  Church  should  retain ;  the  blood  and  water 


which  flowed  from  His  pierced  side  exhibited  to  view  what  subse- 
quent generations  cherished  in  the  two  Christian  sacraments.  It 
would  be  impossible,  therefore,  with  due  regard  to  the  analogy  of 
other  Seriirtnre-teaching,  to  read  in  the  Psalm  before  us  a  pro- 
phecy of  the  Incarnation  of  Christ,  and  yet  not  to  behold  in  it 
also  a  picture  of  that  more  spiritual  Body  of  His,  in  which,  and 
in  the  dill'erent  members  of  which.  His  glory  was  to  be  displayed 
forth  to  the  world  from  the  period  of  His  first  to  that  of  His 
second  coming.  ...  In  secret,  in  the  darkness  o:  His  own  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  dead,  and  Ascension 
to  His  Father  in  Heaven,— 'I  have  awaked,  and  am  again  witl' 
Thee,'— did  His  new  life  on  earth  in  the  person  of  the  company 
of  His  redeemed  people  begin.  It  was  then,  when  in  His  own 
Person  He  had  left  the  world  and  gone  to  the  Father,  that  Ho 
openly  contemplates  both  the  preciousness  and  the  number  of  the 


THE  PSALMS. 


51.3 


The  XXIX. 

Diiv. 
Mor/ihif/ 

Prayer. 
2  John  2.  10. 


Knm.  iii.  13. 
M.itt.  xxiii.  33. 


Eph.  vi.  17. 


21  Do  not  I  hate  them,  O  Lord, 
that  hate  thee  »  and  am  not  I  grieved 
with  those  that  rise  up  against  thee  ? 

11  Yea,  I  hate  them  right  sore  » 
even  as  though  they  were  mine 
enemies. 

23  Try  me,  O  God,  and  seek  the 
ground  of  my  heart  t  prove  me,  and 
examine  my  thoughts. 

24  Look  well  if  there  be  any  way 
of  wickedness  in  me  x  and  lead  me  in 
the  way  everlasting. 


D 


THE  CXL  PSALM. 

Eripe  me,  Domine. 

ELIYER  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  over- 
throw 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  j  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  mischiev- 
ous imagination  prosper,  lest  they  be 
too  proud. 

9  Let  the  mischief  of  their  own  lips 
fall  upon  the  head  of  them  »  that 
compass  me  about. 


Nonne  qui  oderunt  te,  Domine,  ode- 
ram  :  et  super  inimicos  tuos  tabesce- 
bam  ? 

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  deduc  me  in  %aa  teterna. 


PSALMUS  CXXXIX. 


TT^RIPE   me,    Domine,   ab   homiue  Friday,  Maundy 

H  .  ....  Tim 


Ih 


malo  :  a  viro  iniquo  enpe  me. 


ursd.,  Good 
Friday, Vespers 
iniquo  libera  me 


peilihiis  meist 
juxta 


Qui  cogitaverunt  iniquitatesincorde :  maimm  in  corde 
tota  die  constituebant  prtelia. 

Acuerunt  linguas  suas  sicut  ser- 
pentis  :  venenum  aspidum  sub  labiis 
eorum. 

Custodi  me,  Domine,  de  manu  pecca- 
toris  :  et  ab  hominibus  iniquis  eripe  me.  ubera 

Qui  cogitaverunt  supplantare  gres- 
sus  meos  :  absconderunt  superbi  la- 
queum  mihi. 

Et  funes  extenderunt  in  laqueum  : 
juxta  iter  seandalum  posuerunt  mihi. 

Dixi   Domino,    Deus   mens   es  tu : 
exaudi,  Domine,  vocem  deprecationis  oninonii 
meoe. 

Domine,  Domine,  virtus  salutis  meas : 
obumbrasti  super  caput  meum  in  die  ciumini  caput 
belli. 

Ne  tradas  me,  Domine,  a  desiderio 
meo  peccatori :  jCOgitaverunt  contra  me; 
ne  derelinquas  me,  ne  forte  exaltentur.    „e  u„quam  exai. 

Caput  circuitus  eorum :  labor  la- 
biorum  ipsorum  operiet  eos. 


friends  of  God,  the  members  of  His  Body.  Their  preciousness 
was  shown  by  the  fulness  of  measure  in  wliich  He  poured  fortli 
His  gifts  upon  tlicm  :  their  number  was  the  Divine  fultihnent  of 
the  promise  originally  made  to  Abraham,  *  I  will  make  thy  seed 
us  the  dust  of  the  earth :  so  that  if  a  man  can  number  the  dust  of 
the  earth,  then  shall  thy  seed  also  be  numbered  '.'" 

The  last  six  verses  of  this  Psahn  illustrate  what  has  been  said 
respectmg  the  Imprecations  in  a  note  on  the  sixty-ninth  Psalm', 


*  Tlirupp  on  the  Psalms,  il.  297, 


2  Page -110. 


showing  that  the  hatred  of  the  Church  towards  recklessly  impeni- 
tent 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  sixty-ninth  is  a 
type,  wherein  the  full  wickedness  of  opposition  to  Christ  and  His 
Cliurch  is  set  forth  by  the  strength  of  the  language  which  is  used  in 

3  U 


614 


THE  PSALMS. 


TIipXXIX.  10  Lot  hot  burning  coals  I'all  upon 

Mornini  tliem  »  let  tliem  be  east  into  the  fire, 

Prnii^r.         J^^J  jutQ  the  pit,  that  they  never  rise 

Eev   xs.  2.  3.  14.  _  1      J  J 

'5-  up  again, 

jer  xviii  IS.  11  A  man  full  of  words  shall  not 

Job  xi.  2  prosper   upon   the   earth  »    e^al   shall 

hunt  the  wicked  person  to  overthrow 

him. 

12  Sure  I  am  that  the   Lord  will 

avenge  the  poor  t  and  maintain  the 

cause  of  the  helpless. 
Matt  xiii.  i.t.  13  The    righteous   also   shall   give 

thanks  unto  thy  Name  «  and  the  just 

shall  continue  in  thy  sight. 

THE  CXLI  PSALM. 
Domine,  clamavi. 

LORD,  I  call  upon  thee,  haste  thee 
unto    me    »    and    consider    my 
voice,  when  I  cry  unto  thee, 
i.ukei  10  ^  ^^^  ™y  prayer  be  set  forth  in  thy 

fViZ'\,Vl\f'  sight  as   the   incense    »    and   let   the 

i  Mngs  Will.  oO.         O 

Matt.  xxvu.  4(i.    jiftiug  up  of  juy  hands  be  an  evening 
sacrifice. 

3  Set  a  watch,  O  Lord,  before  my 
mouth  «  and  keep  the  door  of  my  lips. 

4  O  let  not  mine  heart  be  inclined 
to  any  evil  thing  »  let  me  not  be 
occufiied  in  imgodly  works,  with  the 
men  that  work  wickedness,  lest  I  eat 
of  such  things  as  please  them. 


Zecb.  xiii.  6,  7. 


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  wickedness. 

7  Let  their  judges  be  overthrown 
in  stony  places  »  that  they  may  hear 
mj  words,  for  they  are  sweet. 


Cadent  super  eos  carboncs,  in  ignem  camones  .>ii«t 
dejicies   eos :    in    miscriis    non    sub-  I 

sistent. 

Vir  linguosus  non  dirigetur  in  terra  : 
virum  injustum  mala  capient  in  in- 
teritu. 

Cognovi  quia  faciet  Dominus  judi- 
cium inopis  :  et  vindictam  pauperum. 

Ycruutamen  justi  confitebuntur 
Nomiui  tuo :  et  habitabunt  recti  cum 
^^altu  tuo. 


PSALMUS  CXL. 

DOIMINE,  clamavi  ad   te,  exaudi  Friday,  Maundy 
.  .  Tliursd..  Good 

me    :    mtende    voci   mese,   cum    Fnday.vespevs 

clamavero  ad  te. 


voci  ora  turns 


Dirigatur  oratio  mea  sicut  incensum 
in  conspectu  tuo :  elevatio  manuum 
mearum  sacrificium  vespertinum. 

Pone,  Domine,  custodiam  ori  meo  : 
et  ostium  circumstantioe  labiis  meis. 

Non   declines   cor   meum  in  verba  vi  non  . .  in  vcr- 

•..    .  ^  .,  .  bum  malum 

malitiaj :    ad   excusandas  excusationes 
in  peccatis. 

Cum    hominibus    operantibus    ini- 
quitatem  :  et  non  communicabo  cum  combinahor 
electis  eorum. 

Corripiet  me  Justus  in  misericordia, 
et  incrcpabit  me  :  oleum  autem  pecca- 
toris  non  impinguet  caput  meum. 

Quoniam  adhuc  et  oratio  mea  in 
beneplacitis  eorum :  absorpti  sunt 
juncti  petrae  judiees  eorum.  c«tiiij,uati  peirai 

Audient  verba  mea,  quoniam  po- 
tuerunt :  sicut  crassitude  terras  erupta 
est  super  terram. 


its  condemnation.  "  The  evil  man," and  "the  wicked  man,"  wlio 
"  have  sharpened  tlieir  tongues  like  a  serpent,"  the  "  ungodly,"  and 
the  '* proud,"  are  all  repro-seutative  terms,  signifying,  in  their  most 
cttreine  sense,  that  Evil  One  whom  St.  Pavil  calls  "  the  Wicked," 
the  "  old  Serpent,"  whose  minister  is  Antichrist.  From  the 
temptation  of  the  first  Adam  in  Paradise  to  the  Temptation 
of  the  Second  Adam  in  the  wilderness,  and  thence  onward  in 
all  ages  of  the  Church  until  the  last  great  D.av,  this  Evil  One  is 
imagining  mischief  against  Christ  and  His  Mystical  Body,  so  that 
the  prayer  must  ever  go  up,  "  Deliver  us  from  the  Evil,"  until 
Satan  and  his  ministers  have  heen  cast  into  the  "hottomless 
pit,"  among  the  "hot  burning  coals"  of  God's  never-ending  dis- 
pleasure. 

Tlieu  the  event  will  show  that  God  has  surely  avenged  the  Pooit : 
the  Mystical  Body  of  the  KionTEOUS  shall  give  thanks  to  His 
Name,  and  shall  continue  in  His  Presence  for  ever. 


PSALM  CXLI. 

This  is  the  cry  of  the  Lord  and  of  His  Church  under  suffering 
from  the  fii'st  and  the  last  persecutors.  When  the  Lamb  of  God 
was  oflered  up  in  the  evening  of  the  world's  duration,  and  on  the 
evening  of  the  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  wlien  one 
si>readeth  forth  his  hands  to  swim.  All  the  day  long  did  He 
stretch  forth  His  hands  to  n  gainsaying  people,  yet  not  in  vain, 
for  it  was  all  the  day  long  liUo  in  intercession  with  His  Father. 
And  although  there  was  a  supernatural  darkuess  over  body  and 
soul  fi)r  a  time,  the  incense  of  His  supplication  arose  before  the 
throne,  and  when  the  Evening  Sacrifice  had  been  offered,  the  pro- 
phecy was  fulfilled,  "  It  shall  come  to  pass  that  at  evening  time  it 
shall  be  light."  [Zech.  xiv.  7.T 


THE  PSALMS. 


515 


■•he  XXIX. 

Morniliq 

Pratfer 
1  Sam.  xxii.  16— 

19 
Kzek.  xxxvii   2. 
Luke  xxi.  '1^. 
.Icr.  xxxi.  15. 
1-3.  Ixvi.  H. 

Jul)  xviii.  8—10. 


Jioening 

Prntf€}\ 
Ps.  Ixx'iii.  1—3. 


Mftlt.  xxvii.  38 — 
-11. 


M.iU.  x\>i.  hi\ 
Luke  XX. a    i'J. 


Luke  xxiii.  4G. 


J  Sam  xxii.  t. 
Isa.  lili.  II. 


8  Our  bones  lie  scattered  before  the 
]iit  :  like  as  when  one  breaketh  and 
lieweth  wood  upon  tlie  earth. 

9  But  mine  eyes  look  unto  thee,  O 
Lord  God  «  in  thee  is  my  trust,  O 
cast  not  out  my  soul. 

10  Keep  me  from  the  snare  that 
they  have  laid  for  me  %  and  from  the 
traps  of  the  wicked  doers. 

11  Let  the  ungodly  fall  into  their 
own  nets  together  t  and  let  me  ever 
escape  them. 


THE  CXLII  PSALM. 

Voce  mea  ad  Domlnum. 

I   CRIED  unto  the  Lord  with  my 
voice  %  yea,  even  unto  the  Lord 
did  I  make  my  supplication. 

2  I  poured  out  my  complaints  be- 
fore him  «  and  shewed  him  of  my 
trouble. 

3  When  my  spirit  was  in  hea\'iness, 
thou  knewest  my  path  »  in  the  way 
wherein  I  walked  have  they  jJi'ivily 
laid  a  snare  for  me. 

4  I  looked  also  upon  my  right 
hand  t  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  t  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  t 
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  resort  imto 
my  company. 


Dissipata  sunt   omnia   ossa   nostra  tunt  osm 
.-^ccus  infernum  :  quia  ad  te,  Domine, 
Domine,  oculi  mei ;  in  te  speravi,  non 
auferas  animam  meam. 


Custodi  me  a  laqueo  quem  statue- 
runt  mihi :  et  a  seandalis  operantium  operannbut 
iniquitatem. 

Cadent  in  retinaeulo  ejus  peccatores  : 
singidai'iter  sum  ego  donee  transeam. 


PSALMU.S  CXLI. 

VOCE  mea  ad  Dominum  clamavi :  Friday,  jiaumiy 
-     —.^         .  'I'liursd.,  Good 

voce   mea  ad  Uommum  depre-    Friday, vespers. 

catus  sum. 

EtTundo  in  conspectu  ejus  oratio- 
nem  meam  :  et  tribulationem  meam 
ante  ipsum  pronuntio. 

In  definiendo  ex  me  spiritum  meum  : 
et  tu  cognovisti  semitas  meas. 

In  via  hac  qua  ambulabam ;  ab- 
sconderunt  laqueum  mihi. 

Considerabam  ad  dexteram,'et  vide- 
bam  :  et  non  erat  qui  cognosceret  me. 

Periit  fuga  a  me  :  et  non  est  qui 
requirat  animam  meam. 

Clamavi  ad  te,  Domine ;  dixi,  Tu  es 
spes  mea :  portio  mea  in  terra  vivcn- 
tium. 

Intende    ad   deprecationem    raeani  :  m  i..ii-,iem 
quia  humiliatus  sum  nimis. 

Libera  me  a  persequentibus  mo  : 
quia  confortati  sunt  super  me. 

Edue  de  custodia  animam  meam  ad  di-  r.;ri«» 
confitendum  Nomini  tuo  :  me  exsjicc- 
tant  justi,  donee  retribuas  mihi. 


For  tlieClmrcli  Uiis  is  a  continual  liymu  of  e.xposition  upon  the 
words  of  Christ  respecting  tlie  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  np  your  heads,  for  your  re- 
demption drawetli  nigh."  [Luke  xxi.  19.  28.]  It  is  better  for 
the  Church  and  for  each  particular  member  of  Christ  to  sufl'er 
chastisement  for  a  season  in  the  mercy  of  a  righteous  Father,  than 
to  gain  a  temporary  prosperity  by  part.aking  of  the  "  dainty  and 
goodly  things"  of  Babylon  and  Antichrist,  and  so  fall  into  the 
buare  and  the  net  from  which  there  is  no  escape.  [Rev.  xvii. 
iind  xviii.] 


PSALM  CXLII. 

When  David  thus  poured  out  his  complaints  to  the  Lord,  and 
showed  Ilim  of  his  trouble,  he  prefigured  the  holy  Son  of  David 
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  AduUara,  as  was  also  the  fifty-seventh'  :  and  if  so, 
the  circumstances  in  which  he  was  may  have  contributed  their 
typical  character  to  it,  since  it  evidently  presents  to  ns  the  Voice 


'  See  p.  363. 
3  U  2 


THE  PSALMS. 


The  XXIX. 
Day. 

Prai/er. 

Ash-Weiinesday, 

Evensong. 
Penitential 

Psalm. 
[A  daily  MorninR 

Psalm    or    ihe 

Eastern  Ch.] 


Gen.  i!i.  15. 
Lam,  iii.  (3. 


John  xix.  28. 


Matt,  xxvii  iO. 
Fs.  xxviii.  1, 
Ixxxviii.  3. 


Luke  xxiii.  4G. 


Po.  xxxi.  22. 


THE  CXLIII  PSALM. 
Domine,  exaudi. 

HEAR  my  prayer,  O  Lord,  and 
consider  my  desire  »  hearken 
unto  me  for  tliy  truth  and  righteous- 
ness' 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  with- 
in me  «  and  my  heart  within  me  is 
desolate. 

5  Yet  do  I  remember  the  time  past ; 
I  muse  upon  all  thy  works  x  yea,  I 
exercise  myself  in  the  works  of  thy 
hands. 

6  I  stretch  forth  my  hands  unto 
thee  %  my  soul  gaspeth  unto  thee  as  a 
thirsty  land. 

7  Hear  me,  O  Lord,  and  that  soon, 
for  my  spirit  waxeth  faint  «  hide  not 
thy  face  from  me,  lest  I  be  like  unto 
them  that  go  down  into  the  pit. 

8  O  let  me  hear  thy  lovingkind- 
ness  betimes  in  the  morning,  for  in 
thee  is  my  trust  t  shew  thou  me  the 
way  that  I  should  walk  in^  for  1  lift 
up  my  soul  unto  thee. 

9  Deliver  me,  O  Lord,  from  mine 
enemies  »  for  I  flee  unto  thee  to  hide 
me. 

10  Teach  me  to  do  the  thing  that 
pleaseth  thee,  for  thou  art  my  God  « 
let  thy  loving  Spirit  lead  me  forth 
into  the  land  of  righteousness. 


PSALMUS  CXLIl. 

DOMINE, exaudi  orationem  meam ;  Friday  i.aud* 
auribus  percipe  obsecrationem 
meam  :  in  veritate  tua  exaudi  me,  in 
tua  justitia. 

Et  non  intrcs  in  judicium  cum 
servo  tuo  :  quia  non  justificabitur  in 
conspectu  tuo  omnis  vivens. 

Quia  perseeutus  est  inimicus  ani- 
mam  meam  :  humiliavit  in  terra  vitam 
meam. 

Collocavit  me  in  obscuris  sicut  mor- 
tuos  saeculi :  et  anxiatus  est  super  me 
spiritus  mens,  in  me  turbatum  est  cor 
meum. 

]\Iemor  fui  dierum  antiquorum,  me- 
ditatus  sum  in  omnibus  operibus  tuis : 
in  factis  manuum  tuarum  meditabar. 

Expandi  manus  meas  ad  te  :  anim;i 
mea  sicut  terra  sine  aqua  tibi. 

Velociter  exaudi  me,  Domine :  de- 
fecit  spiritus  meus. 

Non  avertas  faciem  tuam  a  me  :  et 
similis  ero  descendentibus  in  lacum. 

Auditam  fac  mihi  mane  misericor- 
diam  tuam  :  quia  in  te  speravi.  speravi  oommt 

Notam  fac  mihi  viam  in  qua  ambu- 
lem  :  quia  ad  te  levavi  auimam  meam.  ad  te  D,mini 

Eripe  me  de  iuimicis  meis,  Domine ; 
ad  te  confugi :  doee  me  facere  volun- 
tatem  tuam,  quia  Deus  meus  es  tu. 

Spii'itus  tuus  bonus  deducet  me  in  inviarecia 
terram  rectam  :  propter  Nomen  tuum, 
Domine,  vivificabis  me  in  sequitate  tua. 


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  tlie  greatest  depth  of  His  sorrows, 
the  suffering  Saviour  cries  unto  tlie  Lord,  beseccliing  Him  not  to 
forsalie  Him,  but  to  receive  His  Spirit.  And  in  tliat  darlvest  hour 
even.  He  can  see  of  tlie  travail  of  His  soul  and  be  satisfied,  know- 
ing that  when  that  soul  is  brought  out  of  prison,  the  great 
Kiieharistic  Sacrifice  for  all  the  world  will  have  been  ofl'ered, 
and  that  a  vast  congi'egation  of  those  made  righteous  by  it  will 
gather  to  their  Saviour's  company,  in  His  Mystical  Body. 

So,  also,  has  tlie  Chiu'ch  often  been  partaker  in  the  sufferings 
of  Christ  to  such  an  extent  as  to  be  able  to  take  up  the  words 
spokeu  by  Him  in  n  great  degree  of  their  fulness.  And  as  the 
Head  was  delivered  from  His  persecutors  to  give  thanks  to  God, 


*  See  not?  on  Ps.  Ixxxviii.  p.  iiO. 


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. 

PSALM  CXLIII. 

This  is  the  seventh,  aud  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  the  Serpent  bruising  tlie  heel  of  the  Woman's  Seed,  and  laying 
Him  in  the  darkness  as  the  men  that  have  been  long  dead  in  the 
grave  of  their  sin.  From  that  Cross,  stretching  forth  His  wounded 
hands  in  supplication.  He  prayed  to  God  as  the  One  Penitent  ou 
Whom  all  the  sins  of  mankind  were  gathered  together,  and  Whose 
Voice  was  bewailing  them  in  such  tones  of  sorrow  as  none  else 
could  use,  since  only  the  Innocent,  "  made  siu  for  us,**  could  so 
feel  tlie  awful  burden. 


THE  PSALMS. 


517 


The  \XIX. 

my. 
J£  ceiling 


11  Quicken  me,  O  Lord,  for  thy 
Name^s  sake  x  and  for  thy  rigliteous- 
ness'  sake  bring  ray  soul  out  of  trouble. 

12  And  of  thy  goodness  slay  mine 
enemies  »  and  destroy  all  them  that 
vex  my  sioul ;  for  I  am  thy  servant. 


•nioXXX.D.ay 

Horning 

Prager. 
2  s^iii.  xxii.  35. 

2  Sam.  xxii.  2,  3. 


P.'.  viii.  4. 
Heb.  ii.  6. 


2  Sam.  xxii.  l.*;. 
Matt.xxviii.2— 4, 
Luite  xvii.  21. 


2  Sam.  xxii.  45. 


B' 


THE  CXLIV  P.SALM. 

Benedictus  Bominus. 

►  LESSED     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  peo- 
ple that  is  under  me. 

3  Lord,  what  is  man,  that  thou 
hast  such  respect  unto  him  t  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  i  shoot  out  thine  arrows, 
and  consume  them. 

7  Send  down  thine  hand  from 
above  »  deliver  me,  and  take  me  out 
of  the  great  waters,  from  the  hand  of 
strange  children ; 

8  Whose  mouth  talketh  of  vanity  t 
and  their  right  hand  is  a  right  hand  of 
wickedness. 

9  I  will  sing  a  new  song  unto  thee, 
O  God  t  and  sing  praises  unto  thee 
upon  a  ten-stringed  lute. 


Educes  de  tribulatione  auimam 
moam  :  et  in  misericordia  tua  disperdes 
omnes  inimicos  meos. 

Et  perdes  omnes  qui  tribulant  aui- 
mam meam  :  quoniam  ego  servus  tuus 
sum. 


PSALMUS  CXLIII. 

BENEDICTUS     Domimis     Deus  sai  vespers. 
mens,  qui  docet  manus  meas  ad 
pra;lium  :  et  digitos  meos  ad  helium. 

Misericordia  mea  et  refugium  meum : 
susceptor  mens  et  liberator  meus. 

Protector  meus,  et  in  ipso  speravi : 
qui  subdit  poT)ulura  meum  sub  me.         suhjwem popuioi 

-^^         .  .  ,  .      .  sub  me 

Domme,  quid  est  homo,  qma  inno- 
tuisti  ei  ?  aut  filius  hominis,  quia  re- 
putas  eum  ? 

Homo  vanitati  similis  factus  est : 
dies  ejus  sicut  umbra  proetereunt. 

Domine,  inclina  cceIos  tuos,  et  de- 
scende  :  tange  montes,  et  fumigabunt. 


tioiies  tuaa 


Fulgura  coruscationem,  et  dissipabis  cormca  corusea. 
eos  :  emitte   sagittas  tuas,   et  coutur- 
babis  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,  eanticum  novum  cantabo  tibi : 
in  psalterio  decachordo  psallam  tibi 


But  the  words  of  our  holy  Saviour's  vicarious  penitence  are 
become  a  fountain  of  penitential  expression  for  those  whose  sins 
are  their  own.  The  Enemy  has  persecuted  their  soul,  smitten 
their  spiritual  life  down  to  the  ground,  and  laid  them  in  the  dark- 
ness of  that  sinful  state  in  n  liich  the  Vision  of  God  is  faint  or  lost. 
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,  beseeching  Him  not  to  hide  His  face 
from  them  for  ever,  but  to  let  them  hear  His  loving-kindness  in 
the  morning  of  the  resurrection  :  to  quicken  their  sin-stricken 
souls  in  this  life,  that  they  may  arise  to  everlasting  life  in  "  the 
land  of  righteousness." 

rSALSI  CXLIV. 

David  here  prefigures  the  Captain  of  our  salvation.  So  among 
his  last  words,  when  he  said,  *'  Thou  hast  girded  me  with  strength 
imto  the  battle,"  he  added  sucli  cxpres-sions  regarding  the  future 
Ks  could  only  be  true  of  hie  Lord:  "Thou  liast  also  delivered  me 


from  the  strivings  of  my  people ;  Thou  hast  kept  me  to  he  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  cham- 
pion, were  all  symbolical  of  the  contest  between  Christ  and  tlia 
powers  of  evil,  in  the  days  of  His  fiesli,  and  in  the  life  of  His 
Mystical  Body.  With  the  shepherd's  stalf  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  tho 
powers  of  evil  not  with  sword  and  spear,  but  in  the  Name  of  the 
Lord  of  hosts. 

This  Psalm  thus  points  to  our  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  Man,  and  raised  human  nature  to 
its  former  place  in  tho  harmony  of  God's  Kingdom.  The  Hand 
was  scut  down  from  al)ove,  and  delivered  our  nature  from  tho 
hand  of  the  oppressor,  lifting  it  out  of  tlie  great  waters  in  which 
it  was  almost  overwhelmed.  Tlie  "everlasting  arms"  supported 
it,  and  the  "  right  hand  of  wicl<edness  "  lost  its  power.     Then  wa« 


f>lS 


THE  PSALMS. 


Fpli.  ii.  30-2 
1  I'll.  ii.  4,  5 


riioXXX.Day.  10  TLou  liast  given  vietoiy  unto 
^"prn'fer.  kings  t  and  hast  delivered  David  thy 
Rev.xix.  11-16.  gei-vant  from  the  peril  of  the  sword. 

11  Save  me,  and  deliver  me  from 
the  hand  of  strange  children  «  whope 
mouth  talketh  of  vanity,  and  their 
right  hand  is  a  right  hand  of  iniquity. 

12  That  our  sons  may  grow  up  as 
the  J'oung  plants  i  and  that  our  daugh- 
ters may  be  as  the  polished  corners  ot 
the  temple. 

Matt.  iii.  12.  13  That  our  garners   may  he    full 

Heb.  xiii.  20. '  and  plenteous  with  all  manner  of  store  j 
that  our  sheep  may  bring  forth  thou- 
sands and  ten  thousands  in  our  streets. 

14  That  our  oxen  may  be  strong  to 
labour,  that  there  be  no  decay  t  no 
leading  into  captivity,  and  no  com- 
plaining in  our  streets. 

15  Happy  are  the  people  that  are 
in  such  a  case  t  yea,  blessed  are  the 
people  who  have  the  Lord  for  their 
God. 


THE  CXLV  PSALM. 
Hxaltabo  te,  Deus. 

"WILL  magnify  thee,  O  God,  my 
King    «    and  I    will  praise  thy 


I  rnr.  \x.  !),  10. 

1  Tim.  V.  18. 


Mhitsunday, 

Kvensoiit,'- 
Commenior.Ttinti 

of  Founders 

and  Benefoc-     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  x  and  declare  thy 
power. 

6  As  for  me,  I  will  be  talking  of 
thy  worship  »  thy  glory,  thy  praise^ 
and  wondrous  works ; 


Qui  das  salutem  regibus :  qui  re-  'Wf" 
demisti  David  servum  tuum  de  gladio 
maligno,  eripe  me : 

Et  erue  me  de  manu  filiorum  alieno-  et  uhem  me  dr 

aquh  mtiHis  et 

rum,  quorum  os  locutum  est  vanitatem :     de  manu 
et  dextera  eorum  dextera  iniquitatis. 

Quorum  filii  sicut  novelloe  nlanta-  noretia  piania. 

-*-  itoiits  stabthtiu 

tiones  :  in  juventute  sua. 

Filiae  eorum  compositse  :  circumor- 
natffi  ut  similitude  templi. 

Promptuaria  eorum  plena  :  eruc- 
tantia  ex  hoe  in  illud. 

Oves  eorum  foetosse,  abundantes  in 
egressibus  suis  :  boves  eorum  crassse.     uinmbu) 

Non  est  ruina  maceria;,  neque  trans- 
itus  :  neque  clamor  in  plateis  eorum. 

Bcatum  dixcrunt  populum,  cui  ha;c 
sunt :  beatus  populus  cujus  Dominus 
Deus  ejus. 


PSALMUS  CXLIV. 

EXALTABO  te  Deus  mens  Rex :  sat.  vespers. 
.     .  .       Christinas, 

et    benedicam    Nommi   tuo    m     ist  vespers. 

Lauds  of  the  de- 

sseculum,  et  m  sseculurn  seecuU.  .  parted. 

Per  singulos   dies   benedicam  tibi 
et  laudabo  Nomen  tuum  in  steeulum, 
et  in  sseculurn  sseculi. 

audabilis 


i 


in  tEleiniim  et 


SLagnus     Dominus,    et 
nimis  :  et  magnitudinis  ejus  non  est 
finis. 

Generatio  et  generatio  laudabit 
opera  tua :  et  potentiam  tuani  pro- 
nuntiabunt. 

^lagnificentiam    gloria?    sanctitatis  majninns  tua-  tt 
tua3  loquentur  :  et  mirabilia  tua  nar- 
rabunt. 


enng  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  David  from  tlie  peril 
of  the  Evil  One's  sword. 

Out  of  that  victory  sprung  the  Church  of  the  Redeemer,  "  the 
Temple  of  His  Body  "  in  which  the  children  of  God  are  huilt  up 
as  "  living  stones,"  and  "  polished  corners,"  "  built  upon  the  foun- 
dation of  the  Apostles  and  Prophets,  Jesus  Christ  Himself  being 
the  Cliicf  Corner  Stone ;  iu  Wlioin  all  the  building  fitly  framed 
together,  growcth  unto  au  holy  temple  in  the  Lord.  In  Whom 
ye  also  are  buiUlcd  together  for  an  habitation  of  God,  through 
the  Spirit."  Out  of  that  victory  sprung  the  sacramental  abun- 
dance of  the  Church,  by  which  myriads  of  souls  are  gathered  into 
the  heavenly  garner,  the  (lock  of  Christ's  fold  muUiplied  by  thou- 
sands and  ten  thousands  in  the  streets  of  the  New  Jerusalem,  and 
the  servants  of  God  who  wear  the  yoke  of  the  priesthood  endowed 


with  ministeriiU  ability  [2  Cor.  iii.  6],  that  they  may  be  strong 
to  labour  in  the  grace-giving  work  of  their  Master. 

PSALM  CXLV.i 

This  is  entitled  "  David's  Psalm  of  praise,"  and  it  is  thought  by 
some  that  the  title  belongs  to  the  whole  final  series,  of  which  this 
is  the  commencement.  Literally  it  is  a  hymn  praising  the  Loi-d 
for  His  works  of  Creation,  but  mystically  it  praises  Him  for  all 
His  marvellous  works  in  the  redemption  and  salvation  of  mankind. 

For  these  merciful  works  of  our  Lord  Jesus  Clirist  the  Church 
already  sings  by  anticipation  "  the  song  of  Moses  the  servant  of 
God,  and  the  song  of  the  Lamb,  saying.  Great  and  marvellous  are 


'  Tliis  is  an  alphabet  Psalm,  one  letter  being  omitted.  The  flrtecnth 
verse,  and  perhaps  the  whole  Psalm,  was  used  at  the  celebration  of  the  Holy 
Communion  in  the  time  of  St.  Chrysostom. 


THE  PSALMS. 


519 


The  XXX.  Day.       (j  go  that  men  shall  speak  of  the 

Morning 


Praifer. 
Rev.  XV.  3. 


might  of  thy  marvellous  acts  «  and  I 
will  also  tell  of  thy  great  uess. 

7  The  memorial  of  thine  abundant 
kindness  shall  be  shewed  t  and  men 
shall  sing  of  thy  righteousness. 
E.xod.  .Nxxiv.  c.  8  The  Lord  is  gracious,  and  merci- 
ful J  long-suffering,  and  of  great 
goodness. 

9  The  Lord  is  loving  unto  every 
man  t  and  his  mercy  is  over  all  his 
works. 

10  All  thy  works  praise  thee,  O 
Lord  t  and  thy  saints  give  thanks 
unto  thee. 

Lukeix.  20.  .11.         11  They   shew    the    glory    of    thy 
kingdom  »  and  talk  of  thy  power  ; 

12  That  thy  power,  thy  gloiy,  and 
mightiness  of  thy  kingdom  «  might 
be  known  unto  men. 

13  Thy  kingdom  is  an  everlasting 
kingdom  «  and  thy  dominion  endureth 
throughout  all  ages. 


Rev.  V.  1.". 
Job  xxxviii 


Dan.  ii.  44 
vi.  20. 


Heb.  xii.  12. 
James  iv.  10. 


Ji.hn  vi.  .51. 
Rev.  x\ii.  2. 


J.iiiies  iv. 


Luke  xxi.  13. 


14  The  Lord  upholdeth  all  such  as 
fall  J  and  lifteth  up  all  those  that  are 
down. 

15  The  eyes  of  all  wait  upon  thee, 
O  Lord  %  and  thou  givest  them  their 
meat  in  due  season. 

16  Thou  openest  thine  hand  x  and 
iillest  all  things  living  with  plenteous- 
ness. 

17  The  Lord  is  righteous  in  all  his 
ways  »  and  holy  in  all  his  works. 

18  The  Lord  is  nigh  unto  all  them 
that  call  upon  him  t  yea,  all  such  as 
call  upon  him  faithfully. 

19  He  will  fulfil  the  desire  of  them 
that  fear  him  i  he  also  will  hear  their 
cry,  and  will  help  them. 

20  The  Lord  preserveth  all  them 
that  love  him  «  but  scattereth  abroad 
all  the  ungodly. 


Et  virtutem  terribilium  tuorum 
dicent :  et  magnitudinem  tuam  nar- 
rabunt. 

Memoriam    abundantite     suavitatis  i>tem«ri:i 
tuae  eructabunt :    et  justitia   tua   es- 
sultabunt. 

Miserator  et  misericors  Dominus  : 
patiens  et  multum  misericors. 

Suavis  Dominus  universis  :  et  mise- 
rationes  ejus  super  omnia  opera  ejus. 

Confiteantur  tibi,  Domine,  omnia 
opera  tua :  et  sancti  tui  benedicant 
tibi. 

Gloriam  regni  tui  dicent :  et  po- 
tentiam  tuam  loquentur. 

Ut  notam  faciant  filiis  hominum 
potentiam  tuam :  et  gloriam  magni- 
fieentite  regni  tui. 

Regnum    tuum,    reguum    omnium  tuum  xiom/ne 
Sfficulorum  :  et  dominatio  tua  in  omni 
generatione  et  generationem.  ctproseme 

Pidelis  Dominus  in  omnibus  verbis  mreibis 
suis  :  et  sanctus  in  omnibus   operibus 
suis. 

Allevat  Dominus  omnes  qui  cor- 
ruunt :  et  erigit  omnes  elisos. 

Oculi  omnium  in  te  sperant,  Do- 
mine :  et  tu  das  escam  iUorum  in  tem- 
pore opportuno. 

Aperis  tu  manum  tuam  :  et  imples 
omne  animal  benedictione. 

Justus  Dominus  in  omnibus  viis 
suis :  et  sanctus  in  omnibus  operibus 
suis. 

Prope  est  Dominus  omnibus  invo-  Prop^ntDomimt 

..  ..  .  ,.  OTHiiibtis  inva- 

cantibus  eum  :  omnibus    mvocantibus     ai«iibus  sum  in 

Vi-riliile 

cum  in  veritate. 

Voluntatem    timentium    se    faeiet  : 
et  deprecationem  eorum   exaudiet,  et  etoraiioneseoium 
salvos  faeiet  eos. 

Custodit  Dominus  omnes  diligentes 
se  :  et  omnes  peccatores  disperdet. 


Thy  works,  Lonl  Gotl  Ahuighty;  just  iiucl  true  are  Thy  ways. 
Thou  King  of  Saints ;"  praising  Him  day  by  day  for  these  in  all 
her  Psalms  and  Ilynms  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 
churches,  and  religious  liouses,  "  We  praise  Thee,  0  God ;  ive  ac- 
knowledge Thee  to  be  the  Lord.  The  holy  Church  throughout 
all  the  world  doth  ai'knowledge  Thee;  the  Father  of  an  infinite 
Majesty ;  Thine  honourable,  true,  and  only  Son :  also  the  Holy 
Ghost  the  Comforter." 


And  with  the  voice  of  the  redeemed  Churcli  goes  up  the  voice 
of  all  the  woiks  of  God,  each  in  its  appointed  and  orderly  round 
setting  forth  His  praise  Who  created  it.  "And  every  creature 
whicli  is  in  Heaven,  and  on  the  earth,  and  under  the  earth,  .ind 
such  as  are  in  the  sea,  and  all  that  are  iu  them,  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." 

And  as  in  the  natural,  so  iu  the  spiritual  world,  the  eyes  of  al! 
wait  upon  the  Lord  the  Holy  Ghost,  the  Giver  of  Life,  that  He 
may  give  them  their  meat  in  due  season.     Already  does  the  Life- 


&:i) 


THE  PSALMS. 


TlicXXX.Day.       21  My  mouth  shall  speak  the  praise 
"prafer.        of  the  Lord  X   and  let  all  flesh  give 
Rev.  xiv.  ?.         thanks  unto  his  holy  Name  for  ever 
and  ever. 


THE  CXLVl  PSALM. 

Lauda,  anima  mea. 

PRAISE  the  Lord,  O  my  soul; 
while  I  live  will  I  praise  the 
Lord  «  j'ea,  as  long  as  I  have  any 
being,  I  will  sing  praises  unto  my  God. 

2  O  put  not  your  trust  in  princes, 
nor  in  any  child  of  man  x  for  there  is 
no  help  in  them. 

3  For    when    the   breath   of    man 


Commemoration 
of  Founders 
and  Benefac- 
tors. 

Windsor  Obiit 
Sunday. 


Is.i.  ii.  22. 


Gen.  ii.  7. 

iii.  10. 
Ps.  civ.  29. 


ffoeth  forth  he  shall  turn  amin  to  his 


Col.  1.  16,  17. 


Isa.  ix.  2. 
XXXV.  5,  6. 
Ixi.  1. 


Luke  iv.  IS.  21. 


Isa.  xxvi.  4. 


Prayer. 

Commemoration 
of  Founders 
and  Benefac- 
tors. 

Windsor  Obiit 
Sunday. 


and   then    all    his 


thoughts 


earth   t 
perish. 

4  Blessed  is  he  that  hath  the  God 
of  Jacob  for  his  help  x  and  whose  hope 
is  in  the  Lord  his  God ; 

5  Who  made  heaven  and  earthy  the 
sea,  and  all  that  therein  is  »  who 
keepeth  his  promise  for  ever ; 

6  Wlio  helpeth  them  to  right  that 
suffer  wi'ong  x  \\\\o  feedeth  the  hungry. 

7  The  Lord  looseth  men  out  of 
prison  x  the  Lord  giveth  sight  to  the 
blind. 

8  The  Lord  helpeth  them  that  are 
fallen  « the  Lord  careth  for  the  righte- 
ous. 

9  The  Lord  careth  for  the  stranger ; 
he  defendeth  the  fatherless  and  widow  j 
as  for  the  way  of  the  ungodly,  he 
turneth  it  upside  down. 

10  The  Lord  thy  God,  O  Sion,  shaU 
be  King  for  evermore  ♦  and  through- 
out all  generations. 


THE  CXLVII  PSALM. 

Laudate  Dominum. 

PRAISE  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. 


o 


Laudationem    Domini    loquetur   os 
meum :  et  benedicat  omnis  caro  No- 
mini   sancto  ejus   in   sceculum,  et   in  in  «(«««>« 
sfficulum  sseculi. 


PSALSrus  CXLV. 

LAUDA,   anima   mea,  Dominum ;  sat.  Vespers. 
laudabo  Dominum  in  vita  mea :     i  st  vespers. 

,  T      f.  Vigils  of  the  dB 

psallam  Deo  meo  quandiu  luero.  parted. 


Nolite  confidere  in  principibus :  in 
flliis  hominum,  in  quibus  non  est  salus. 

Exibit  spiritus  ejus,  et  revertetur  in 
terram  suam :  in  ilia  die  peribunt 
omnes  cogitationes  eorum. 

Beatus  eujus  Deus  Jacob  adjutor 
ejus,  spes  ejus  in  Domino  Deo  ipsius, 
qui  fecit  coelum  et  terram :  mare  et 
omnia  qure  in  eis  sunt. 

Qui  custodit  veritatem  in  sfficulum ; 
facit  judicium  injuriam  patientibus : 
dat  escam  esurientibus. 

Dominus  solvit  compeditos  :  Domi- 
nus  iUuminat  c£ecos. 

Dominus  erigit  elisos  :  Dominus  di-  diri^it 
ligit  justos. 

Dominus  custodit   advenas;    pupil- 
lum  et  viduam  suscipiet :  et  vias  pecca-  viam  peccatomm 
torum  disperdet. 


txlcrmmatnl 


Regnabit  Dominus  in  sseeula;  Deus  \na:tcnum 
tiius,  Sion  :  in  generatione  et  genera-  nsxcuiumieccuu 
tionem. 


PSALMUS  CXLVI. 
AUDATE     Dominum,     quoniam 
bonus  est  psalmus :  Deo  nostro  ciirrst'i>^ks' 

,         ,       .  1st  Vesi) 


Sat.,  Dedic.  Ch., 
Vespers. 


sit  jucunda  decoraque  laudatio. 


vers, 
stro  jucuuda 
tit  laudatto 


giver  bestow  on  tlicm  Com  and  Wine  for  sacramental  life,  the 
Bread  which  came  down  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  tlie  perpetual  invigoration  of  His 
s.iints. 


PSALM  CXLVL 

This  is  :i  song  of  the  Church  when  at  rest  and  peace,  able  to 
lift  up  her  soul  without  any  sorrow  in  Hallolujahs  to  her  King : 
and  blessing  Hitu  Who  has  wTought  her  deliverance.  "Trust  ye 
In  the  Lord  for  ever;  for  in  the  Lord  Jehovah  is  everlasting 
ntrcngth." 


THE  PSALMS. 


52J 


Tlie  XXX.  Day. 
Jiveniiif/ 

Prai/er. 
Isa.  xi.'l2.  hi.  S. 
lolin  xi.  52. 

I.^a.  Ixi.  1. 
Lukeiv.  18.21. 


Isa.  xl.  2(3. 
iolin  X.  i. 


Ps.  civ.  13,  14. 


Job  xxxviii.4I. 
I.uke  xii.  :i4. 


Rev.  xxi.  12. 


2  The  Lord  d(jth  build  up  Jerusa- 
lem t  and  gather  together  the  out- 
casts of  Israel. 

3  He  healeth  those  that  are  broken 
in  lieart  »  and  giveth  medicine  to  heal 
their  sickness. 

4  He  tellelh  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  i 
and  bringeth  the  ungodly  down  to  the 
ground. 

7  O  sing  unto  the  Lord  with  thanks- 
giving •  t  sing  praises  upon  the  harp 
unto  our  God; 

8  Who  covereth  the  lioaven  with 
cloudsj  and  preparcth  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  cat- 
tle X  and  feedeth  the  yoimg  ravens 
that  call  upon  him. 

]  0  He  hath  no  j)leasure  in  the 
strength  of  an  horse  »  neither  delight- 
eth  he  in  any  man's  legs. 

11  But  the  Lord's  delight  is  in 
tliem  that  fear  him  «  and  put  their 
trust  in  his  mercy. 

12  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. 


.iEdificans     Hierusalem    Dominus  : 

dispersiones  Israelis  congregabit.  totigreg,.i» 

Qui  sanat  contritos  corde  :  et  aUigat 
contritiones  corum. 

Qui  numerat  multitudinem  stella- 
rum  :  et  omnibus  eis  nomina  vocat. 

]\Iagnus  Dominus  noster,  et  magna 
virtus  ejus  :  et  sapientice  ejus  non  est 
numerus. 

Suscipiensmansuetos  Dominus :  hu- 
milians  autem  peccatores  usque  ad 
terram. 

PrsEcinite   Domino   in    confessione :  indiitu 
psallite  Deo  nostro  in  cithara. 

Qui  operit  ccelum  nubibus :  et  parat 
terroe  pluviam. 

Qui  producit  in  montibus  foenum  : 
et  herbam  servituti  liominum. 

Qui  dat  jumentis  escam  ipsorum  : 
et  pullis  corvorum  invocantibus  eum. 

Non  in  fortitudine  equi  voluntatem  in  vir-.tit, 
habebit :  nee  in  tibiis  viri  beneplaci- 
tum  erit  ei. 

Beneplacitum  est  Domino  super  ti- 
mentes  eum :  et  in  eis  qui  sperant 
super  misericordia  ejus. 

PSALMUS  CXLVII. 

LAUDA,   Hierusalem,   Dominum  :  sat .  DL-aic  c ; 
lauda  Deum  tuum,  Sion.  Christmas', 

Quoniam  confortavit  seras  portarura     ut  vespers, 
tuarum  :  benedixit  filiis  tuis  in  te. 


Christ  is,  therefore,  praised  as  the  Creator  of  tlie  natural  and 
the  spiritual  world ;  of  the  heaven,  which  is  the  Church  ahove  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,  hecause  He  hath  anointed 
Me  to  preach  the  Gospel  to  the  poor ;  He  hath  scut  Me  to  heal 
the  hroken-heartcd,  to  preach  de'ivtrance  to  tlie  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  throughout  all  generations. 

PSALM  CXLVII. 

The  song  of  joy  and  thanlisgiving  is  continued,  the  subject 
being  the  edification  of  the  Church  of  God,  the  gathering  in  of 


the  Gentiles,  the  healing  work  of  sacramental  grace.  So  in  the 
Church  Militant  does  Christ  gather  together  in  one  the  children 
of  God  that  are  scattered  abroad,  that  there  may  he  one  fold  and 
one  Shepherd;  so  in  the  Church  Ti-iumphnnt  will  His  elect  be 
gathered  together  from  the  four  winds  of  heaven  :  and  though 
no  man  could  number  the  spiritu.al  seed  of  Abraham  more  than 
he  could  count  the  stars,  yet  the  Good  Shepherd  knows  all  His 
sheep,  and  "  calleth  His  own  by  nanu^  and  leadetb  them  out." 
Thus  the  Lord  setteth  up  Hiin  Who  was  "  meek  and  lowly  of 
heart"  in  an  eternal  kingdom,  and  bringeth  the  ungodly,  Satan 
and  bis  evU  ministers,  down  to  the  ground  in  an  everlasting 
destruction. 

Throughout  this  Psalm,  as  in  many  others,  the  blessings  of 
supernatural  grace  are  indicated  by  reference  to  those  of  natural 
provision.  The  clouds  and  rain  represent  the  overshadowing 
■abundance  of  the  dew  of  the  Holy  Spirit,  causing  the  sacra- 
mental food  of  God's  children  to  grow  upon  the  mountain  of 
His  Church,  the  City  set  on  an  hill,  the  "great  and  holy  moun- 
tain" where  the  prophet  saw  "the  holy  Jerusalem  descending  out 

3  X 


59.2 

The  XXX.  Day. 
Evening 

Frailer. 
Isa.  iL  4. 


Job  xxxvii.  6. 
Uev.  i.  H. 


THE  PSALMS. 


Rev.  V.    S. 


1-i  He  maketh  peace  in  thy  borders  \ 
and  fillfctli  thee  with  the  flour  of  wheat. 

15  He  secdeth  forth  his  command- 
ment upon  earth  «  and  his  word  run- 
neth very  swiftly. 

16  He  giveth  snow  like  wool  j  and 
scattereth  the  hoar-frost  like  ashes. 

17  He  casteth  forth  his  ice  like 
morsels  »  who  is  able  to  abide  his 
frost? 

18  He  sendeth  out  his  word,  and 
melteth  them  j  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  PSALJI. 

Zauclate  Boniinuni. 

0  PRAISE  the  Lord  of  heaven  » 
praise  him  in  the  height. 

2  Praise  him,  all  ye  angels  of  his  » 
praise  him,  all  his  host. 

3  Praise  him,  sun  and  moon  j  praise 
him,  all  ye  stars  and  light. 

4  Praise  him,  all  ye  heavens  «  and 
ye  waters  that  are  above  the  heavens. 

5  Let  them  praise  the  Name  of  the 
Lord  J  for  he  spake  the  word,  and 
they  were  made ;  he  commanded,  and 
they  were  created. 

6  He  hath  made  them  fast  for  ever 
and  ever  »  he  hath  given  them  a  law 
which  shall  not  be  broken. 

7  Praise  the  Lord  upon  earth  »  ye 
dragonSj  and  all  deeps ; 


Qui  posuit  fines  tuos  pacem :  ft 
adipe  frumenti  satiat  te. 

Qui  emittit  eloquium  suum  terra  : 
velociter  eurrit  sermo  ejus. 

Qui  dat  nivem  sicut  lanam  :  nebu- 
1am  sicut  cinerem  spargit. 

Mittit  erystallum  suam   sicut  hue-  sicut/nu/ra^ 
cellas  :  ante  faciem  frigoris  ejus  quis 
sustinebit  ?  "'*'*'" 

Emittet  verbum  suum,  et   liquefa- 
ciet  ea :  flabit  spiritus   ejus,  et  fluent.'''"'' 
aquae. 

Qui  annuntiat  verbum  suum  Jacob : 
justitias  et  judicia  sua  Israel. 

Non  fecit  taliter  omni  nationl :  et 
judicia  sua  non  mauifestavit  eis. 


. 


L 


rSALMUS  CXLVIII. 
AUDATE    Dominum   de   ccelis  :  Lauds,  fei  ai  .,»d 

festival. 

laudate  eum  m  excelsis.  Lauds  of  the  de- 

Laudate  eum,  omnes   angeli   ejus : 


laudate  eum,  omnes  virtutes  ejus. 

Laudate  eum,  sol  et  luna :  laudate 
eum,  omnes  stellae  et  lumen. 

Laudate    eum,    ca-li   ccelorum  »    et 
aquse   omnes   quK   super   eoelos  sunt,  aquxqua 
laudent  Nomen  Domini. 

Quia  ipse  dixit,  et  facta  sunt :  ipse 
mandavit,  et  creata  sunt. 

Statuit  ea  in  a;ternum,  et  in  sseeu- 
lum  Sfficuli :  praceptum  posuit,  et  non 
praeteribit. 

Laudate  Dominum  de  terra  :  draco- 
nes,  et  omnes  abyssi ; 


of  Heaven  frum  GuU."  The  "  liour  ul  wheat  "  with  which  Siou  id 
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  dis- 
sociated from  our  Lord,  as  v\'hen  His  word  running  very  swiftly 
reminds  us  of  the  eternal  WOKD,  the  Sun  of  righteousness,  who 
goeth  forth  as  a  giant  to  run  his  course  :  or  as  when  the  giving 
of  snow  like  wool  recalls  Him  of  whom  it  is  said  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,  the  bars  of  whose  gates  He 
has  made  fast  by  sure  foundation  on  Himself  the  Rock.  No 
natural  powers, — such  as  aninnd  strength, — can  win  a  place  in 
that  City,  but  only  the  fear  of  the  Lord,  and  trust  in  His  mercy. 
There  he  deals  mercifully  and  graciously  with  the  nation  whom 
He  has  chosen  to  Himself  to  be  His  inheritimce,  giving  them 


peace  in  their  borders,  and  filling  them  with  His  grace,  and  show- 
ing them  His  Word. 

PSALM  CXLVIIL 

The  three  concluding  Psalms  of  the  Psalter  have  always  been 
specially  connected  together  in  the  mind  of  the  Church,  as  PlIi/oi, 
or  "  Lauds."  They  proclaim  the  final  progress  of  tlie  Church 
"from  glory  to  glory,"  in  the  New  Creation,  the  Resurrection, 
and  the  bliss  of  Heaven. 

This,  the  first  of  the  three,  calls  u])on  all  created  tilings  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  Chil- 
dren, the  "  Bencdiclte  omnia  Opei  a  "  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  else- 
where.    W  hen  the  Lord  answered  Job  out  of  the  whirlwind.  He 


THE  PSALMS. 


523 


TlieXXX.lh 

Pfiii/er. 
I-a.  Iv.  12 


Luke  i.  r.i). 
Rev,  x\ii.  3. 


Rev.  xix.  I. 
Eph.  i.  I. 


Matt  xxi 
Cant.  i.  4 


Ii.a.  xxvi.  19. 


li'-v.  xix.  U. 


I  Cor.  vi. 


8  Fire  and  hail,  snow  and  vapours  t 
wind  and  storm,  fulfilling'  his  word  ; 

9  Mountains  and  all  hills  »  fruitful 
trees  and  all  cedars; 

10  Beasts  and  all  cattle  «  worms 
and  feathered  fowls ; 

1 1  Kings  of  the  earth  and  all  people  t 
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  ex- 
cellent, and  his  praise  above  heaven 
and  earth. 

13  He  shall  exalt  the  horn  of  his 
people  ;  all  his  saints  shall  praise  him  t 
even  the  children  of  Israel,  even  the 
people  that  serveth  him. 

THE  CXLIX  PSALJI. 

Cantate  Domino. 

OSING  unto  the  Lord  a  new  song  j 
let  the  congregation  of  saints 
praise  him. 

2  Let  Israel  rejoice  in  him  that 
made  him  j  and  let  the  children  of 
Sion  be  joyful  in  their  King. 

3  Let  them  praise  his  Name  in  the 
dance  «  let  them  sing  praises  unto  him 
with  tabret  and  harp. 

4  For  the  Lord  hath  pleasure  in  his 
people  »  and  helpeth  the  meek-hearted. 

5  Let  the  saints  be  joyful  with 
glory  I  let  them  rejoice  in  their  beds. 

6  Let  the  praises  of  God  be  in  their 
mouth  X  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  i 
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. 


Ignis,  grando,  nix,  glacies,  spiritus 
procellarum  :  quae  faciunt  verbum  ejus. 

Montes,  et  omnes  colles :  lign.i 
fructifera,  et  omnes  cedvi : 

Bestise,  et  universa  pecora :  ser- 
pentes,  et  volueres  pennatae  : 

Reges  terrse,  et  omnes  populi :  prin- 
cipes,  et  omnes  judices  terrae  : 

Juvenes  et  virgines,  senes  cum 
junioribus,  laudent  Nomen  Domini  : 
quia  exaltatum  est  Nomen  ejus  solius. 

Confessio  ejus  super  caelum  et  ter- 
ram  :  et  exaltavit  cornu  populi  sui.        ixaiiabu 

Hymnus  omnibus  Sanctis  ejus  :  filiis 
Israel,  populo  appropinquanti  sibi.         ,„ii,io,,ia«ii 


PSALMUS  CXLIX. 

CANTATE  Domino  canticum  no-  Lauds,  fe.iai  and 
,  .         .  ,      .  festival. 

vum  :  laus  eius  m  ecclesia  sane-  Lauds  of  uiede- 

"  parled. 

torum. 

Lretetur  Israel  in  eo  qui  fecit  eum  : 
et  filii  Sion  exsultent  in  Resre  suo. 


Laudent  Nomen  ejus  in  choro :  in 
tympano  et  psalterio  psallant  ci. 

Quia  beneplacitum  est  Domino  in 
populo  suo  :  et  exaltavit  mansuetos  in 
salutem. 

Exsultabunt  sanetl  in  gloria  :  Iseta- 
buntur  in  cubilibus  suis. 

Exsultationes  Dei  in  gutture  eorum :  fuuaiius  eorum 
et  gladii  ancipites  in  manibus  eorum. 

Ad  faciendam  vindictam  in  nationi- 
bus  :  increpationes  in  populis. 

Ad  alligandos  reges  eorum  in  com- 
pedibus :   et  nobiles  eorum  in  manicis  ti»c»(ij 
ferreis. 

Ut  faciant  in  eis  judicium  conscrip- 
tum :  gloria  haec  est  omnibus  Sanctis 
ejus. 


epake  of  the  foundation  of  the  earth  by  Himself:  "  when  the 
moniing;  stars  sang  together,  and  all  the  sons  of  God  shouted  for 
joy."  [Job  xxxviii.;?.]  When  man  fell,  God  said,  "  Cursed  is  the 
ground  for  thy  sake,"  and  St.  Paul  declares  that  the  wliole  Crea- 
tion groaneth  and  travailcth  together,  waitiug  for  tho  adoption 
and  redemption  of  man  by  the  work  of  Christ.  When,  therefore, 
the  Incarnation  had  changed  the  face  of  things,  there  was,  doubt- 
less, a  participation  even  of  the  lower  world  of  Creation  in  tho 
blessings  and  joy  which  it  brought,  according  to  the  prophecy, 
"  The  motintains  and  tho  hills  shall  break  forth  before  you  into 


singing,  and  all  the  trees  of  the  field  shall  clap  their  hands."  [Isa. 
Iv.  12.]  "  Sing,  O  yc  heavens ;  for  tho  Lord  hath  done  it :  shout, 
ye  lower  parts  of  the  earth  :  break  forth  into  singing,  ye  moun- 
tains, O  forest,  and  every  tree  therein  :  for  the  Lord  hath  re- 
deemed Jacob,  and  glorified  Himself  in  Israel."  [Isa.  xliv.  23.] 

PSALM  CXLIX. 

The  last  verse  of  the  preceding  Psalm  forms  the  theme  out  of 
which  this  oue  is  developed.     For  the  congregation  of  saints  is 
tho  Church  of  Christ,  the  spiritual  children  of  Israel :  the  Israel 
3X3 


524 


THE  PSALMS. 


Tlie  XXX.  Day. 
jLvening 
Prayer. 

I5a.  vi.  3. 
Rev.  xxi.  22. 

Rev.  iv.  3. 


Rev.  xiv.  2. 


o 


Rev.  V.  13. 


THE  CL  PSALM. 
Laiiiate  Bomimim. 
PRAISE  God  in  his  holiness  » 
praise  him  in  the  firmament  of 
his  power. 

2  Praise  him  in  his  noble  acts  » 
praise  him  according  to  his  excellent 
greatness. 

3  Praise  him  in  the  sound  of  the 
trumpet  «  praise  him  upon  the  lute 
and  harp. 

4  Praise  him  in  the  cymbals  and 
dances  »  praise  him  iipon  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. 


in  pntentatibus 
ejus 


PSALMUS  CL. 

LAUD  ATE    Dominum   in   Sanctis  i'»i<is.  feiiai  aii< 
festival, 
eius  :    laudate   eum    in   firma- Lauds  of  the  de- 
J  parted 

mcnto  virtutis  ejus. 

Laudate   eum    in  virtutibus   ejus 
laudate  eum  secundum  multitudinem 
magrutudinis  ejus. 

Laudate  eum  in  sono  tubse  :  laudate 
cum  in  psalterio  et  cithara. 

Laudate  eum  in  tympano  et  clioro : 
laudate  eum  in  chordis  et  organo. 

Laudate  eimi  in  cjmbalis  beneso- 
nantibus;  laudate  eum  in  cymbalis 
jubilationis  :  omuis  spiritus  laudet 
Dominum. 


wliom  Christ  lias  made  anew ;  the  children  of  the  New  Jerusalem 
of  which  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  hody  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  interpreta- 
tion to  consider  the  "  two-edged  sword  "  as  the  Cross  of  Victory, 
the  banner  of  the  Church's  final  triumiih  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  Eevelation 
our  Lord  is  represented  as  having  a  sharp  two-edged  sword,  this 
being  twice  said  to  proceed  out  of  His  mouth  [Rev.  i.  16 ;  xi.\. 
15],  when  He  goes  forth  to  judgment  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  bo  a  partaker 
with  Christ  in  His  work  of  judgment. 

PSALM  CL. 

Tlie  last  Psalm  is  one  which  prefigures  the  song  of  praise  that 
will  rise  before  the  Throne  of  God  when  there  sh.ill  be  no  more 
curse,  when  evil  no  longer  has  a  place  in  the  City  of  God,  and 
tcirs  and  sorrow  shall  be  known  in  it  no  more.     Hence  the  last 


verse  of  the  preceding  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  he  prophesied, 
"  They  that  be  wise  shall  shine  as  the  brightness  of  the  firma- 
ment" [Dan.  xii.  3],  and  our  Lord  when  He  said,  "Then  shall 
the  righteous  shine  forth  as  the  sun  in  the  Kingdom  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 
S.inctuary,  the  Heavenly  Jerusalem  in  which  there  is  "  no  temple," 
"  for  the  Lord  God  Almighty  and  the  Lamb  are  the  temple  of  it." 
There  will  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 
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  them,  heard  I  saying.  Blessing, 
and  honour,  and  glory,  and  power,  be  unto  Him  that  sitteth  upon 
the  throne,  and  unto  the  Lamb  for  ever  imd  ever." 


AUSLCU,   TOE  THE   LoBD   GOD   OMNIPOTENT  EEIQHETB 


525 


FORMS    OF    PRAYER 


TO  BE 


USED  AT  SEA. 


^  The  Morning  and  ^Evening  Service  to  be  used 
daily  at  Sea  shall  he  the  same  tahich  is 
appointed  in  the  Boole  of  Common  Prai/er. 

^  These  two  following  Prayers  are  to  he  also 
used  in  her  Majesty's  Navy  every  day. 


Dcut.  iv.  39. 
Job  ix.  8.  xxvi. 

10.  xxxviii. 

8.  11. 
Jer.  xvli.  5.  7. 
I  Tim.  ii.  .S. 
Ps.  cviii.  11.  12. 

Ixv.  7.  evil. 

23,  24.  28. 
1  Kinps  V.  4. 
1  Tim.  ii.  1,  2. 
Ps.  xxix.  Ii. 

cxxviii.  2. 

cvii.  8.  Ixxxvi. 

12. 
Ei)h.  V.  20. 


o 


'  Kingdoms*' 
the  Sealed 
Books. 


Jer.  xxxii.  18. 
Ps.  xxix.  1 — 4. 

10. 
Nahum  i.  3,  4. 
Pi.  cvii.  25. 

Ixxxix-  9. 
Isa. Ixiv.  8,  9. 
Ps.  cxli.  1. 
Malt.  viii.  25. 

xiv.  3(1. 
Ps.  XXX.  (i. 
Neh.  ix.  17.  26. 
1  Thess.  v.  3. 
Ps.  Ixvi.  3.  5. 

-xcvi.  4. 
1  Chron.  xxix.  11 
Ps.  xxxi.  19. 
Johu  xvi.  23. 


ETERNAL  Lord  God,  who 
alone  spreadest  out  the  heavens, 
and  rulest  the  raging  of  the  sea ;  who 
hast  compassed  the  waters  with  bounds 
until  day  and  night  come  to  an  end  ; 
Be  pleased  to  receive  into  thy  Almighty 
and  most  gracious  protection  the  per- 
sons of  us  thy  servants,  and  the  Fleet 
in  which  we  serve.  Preserve  us  from 
the  dangers  of  the  sea,  and  from  the 
Aiolence  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  occasions ;  that  the  inhabitants 
of  our  Island  may  in  peace  and  quiet- 
ness 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  remem- 
brance of  thy  mercies  to  praise  and 
glorify  thy  holy  Name;  through  Jesus 
Christ  our  Lord.     Amen. 


P 


The  Collect. 

REA'ENT  us,  O  Lord,  in  all  our  \f^^^^^i 
doings,  with  thy  most  gracious  J!*;  ^^^.^  |'j- 
favour,  and  further  us  with  thy  con-  i^""-  "•  '^'^• 
tinual  help  ;  that  in  all  our  works  be- 
gun, continued,  and  ended  in  thee,  we 
may  glorify  thy  holy  Name,  and  finally 
by  thy  mercy  obtain  everlasting  life ; 
throu"'h  Jesus  Christ  our  Lord.  Amen. 


1,   Prayers  to  he  used  in  Slorms  at  Sea. 

jMOST  powerful  and  glorious 
Lord  God,  at  whose  command 
the  winds  blow,  and  lift  up  the  waves 
of  the  sea,  and  who  stillest  the  rage 
thereof;  We  thy  creatures,  but  misera- 
ble sinners,  do  in  this  our  great  dis- 
tress 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  stiU  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  all :  And  therefore  we 
adore  thy  Divine  Majesty,  acknow- 
ledging thy  powei',  and  imploring  thy 
goodness.  Help,  Lord,  and  save  us 
for  thy  mercy's  sake  in  Jesus  Christ 
thy  Son,  our  Lord.     Amen. 

Or  this. 

MOST    glorious    and   gracious 

Lord  God,  who  dwellest  in  hea- 

but  beholdest  all  thinsrs  below  ; 


Exod.  XV.  6.  11, 
Ph.  cxxiii.  1. 
/va.  Ixiii.  15. 
P.V.  cxxx.  1,  2, 
Jonah  ii.  2,  3, 
i.  4—6. 


PRAYERS  TO  BE  USED  AT  SEA. 
These  fonns  of  Prayer  were  composed,  and  inserted  here  at  tlie 
Revision  of  1G61.     Tliey  were  proliably  written  or  compiled  by 
Bishop  Sanderson',  but  tlicy  have  not  been  traced  in  any  older 


1  The  examination  and  revision  of  them  was  committed  by  Convocation 
to  stern.  Bishop  of  Carlisle,  on  September  2(tli,  1061. 


form,  and  those  portions  which  are  not  taken  from  other  divi- 
sions of  the  Prayer  Book  are  probably  original  compositions 
drawn  up  for  the  occasion.  They  are  mentioned  in  the  Preface 
as  one  of  the  additions  which  it  was  thought  expedient  to  make, 
but  no  further  light  is  thrown  upon  their  origin.  The  only 
par.allel  to  them  in  the  ancient  services  is  a  Missa  pro  Naviganti- 
bttSy  but  this  is  not  represented  in  any  of  the  present  forms. 
It  is  not  unlikely  that  they  were  suggested  by  a  "  Supply  of 


626 


FORMS  OF  PRAYER  TO  ]3E  USED  AT  SEA 


vn^xix.  1-3. 13  Ijqq]j  down,  we  beseech  thee,  and  hear 

'"n"'"'""  '"'  ^®j  calling-  out  of  the  depth  of  miseiy, 

""'I'xv'":"'^"  antl  out  of  the  jaws   of  this   death, 

prixxx^vT'Yi.  which  is  ready  now  to  swallow  us  up  : 

rcirron.ivi. 35.  Save,   Lord,  or  else  we  perish.     The 

O  send  thy  word  of  command  to  re- 
buke 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. 


T  The  Prayer  lo  he  said  hefore  a  Fight  at  Sea 
against  any  JEnemy. 

VJ^'Z.a'lo!'-  f\    MOST   powerful    and   glorious 

f'sa-^-xx"?-      ^     -^^^'^  ^°^'  ^^^  ^^^'^  of  hosts, 
2  chron.  XX.  10-  ^j^^t  Tulcst  and  commandcst  all  things ; 

Jri'xxx.."'  Tliou  sittest  in  the  throne  judging 
1  x''»i'\iv''G.  I'lolit,  and  therefore  we  make  oiu-  ad- 
NX. 'lu.'  dress  to  thy  Divine  Majesty  in  this 
Vix.Y''  '  our  necessity,  that  thou  wouldest  take 


Ixxxiii.  17.  IS. 
sa,  xli.  1-1 
xiix.  26. 


]sa.  xli.  14. 211.  the  cause  into  thine  own  hand,  and 
judge  between  us  and  our  enemies. 
Stir  up  thy  strength,  O  Lord,  and 
come  and  hel^j  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 
vengeance ;  but  hear  us  thy  poor  ser- 
vants begging  mercy,  and  imploring 
thy  help,  and  that  thou  wouldest  be  a 
defence  unto  us  against  the  face  of  the 
enemy.  ISIake  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  icith  others,  by  rea- 
son of  the  Fight,  or  Storm. 

General  Prayers. 

LORD,  be  merciful  to  us  sinners, 
and  save  us  for  thy  mercy's  sake. 
Nell.  ix.  6. 32.  Thou  art  the  great  God,  that  hast 

P'.  Ixxix.  9.  1  T        1  ,, 

made  and  rulcst  all  things  :  O  deliver 
us  for  thy  Kame's  sake. 


Ps.  vi.  4. 
LuAt  xviii.  13. 


Prayer  for  tlie  Sliips  that  want  Miuisters  to  pray  with  them," 
>vhich  was  set  forth  by  tlie  rebel  Parliament  as  a  supplement  to 
the  "  Directory  of  Public  Wor.sbip,"  intended  by  them  to  super- 
sede tlie  Prayer  Book.  In  the  preface  to  this  it  is  stated  that  the 
Common  Prayer  is  still  used  onboard  ship,  though  "for  many 
weighty  reasons  abolished  :"  and  to  prevent  the  necessity  of  using 
it  any  longer  •■  it  halh  been  thought  fit  to  fi-ame  sonie  prayers 
agreeing  with  the  Directory  established  by  Parliament." 

On  the  restoration  of  the  Prayer  Book  it  was  probably  felt  that 


Tliou  art  the  jrreat  God  to  be  feared  ^^-  ^."-.l- 

^  cxix.  175, 

;'.l)0ve  all:  O  save  us,   that  we   may 
]ii'aise  thee. 

Special  Prayers  tvitk  respect  to  the  Fnemy. 

r  j^^IIOU,  O  Lord,  art  just  and  power-  pf"^-^^^,''"-  ■♦■ 
J-      ful :  O  defend  our  cause  against  ^^-  "'"'■  '■ 
the  face  of  the  enemy. 

O  God,  thou  art  a  strong  tower  of  p--  cxiw.  i,  2. 
defence  to  all  that  flee  unto  thee  :  O     t^^'-  '■ 
save  us  from  the  violence  of  the  enemy. 

O  Lord  of  hosts,  fight  for  us,  that  Josh.  xxui.  10. 
we  may  glorify  thee. 

O  sufier  us  not  to  sink  under  the  Ps  isix.  14.  lo. 

.  .  Ixxii.  14. 

weight  of  our  sins,  or  the  violence  of 
the  enemy. 

O  Lord,  arise,  help  us,  and  deliver  f"-  ^'i- "■ 
US  for  thy  Name's  sake. 


T 


Short  Prayers  in  respect  of  a  Storm. 

HOU,  O   Lord,  that  stillest  the  ps.  ixv.  5. 7. 

Dan.  ix.  19. 

raging  01  the  sea,  hear,  hear  us,  Jonah  1. 11. 


Ps.  cxviii  29. 


and  save  us,  that  we  perish  not. 

O  blessed  Saxnour,  that  didst  save  znteviii.  22— si 
thy  disciples  ready  to  perish  in  a  storm, 
hear  us,  and  save  us,  we  beseech  thee. 

Lord,  have  mercy  upon  us. 

Chi'ist,  have  mercy  upon  us. 

Lord,  have  mercy  upon  us. 

O  Lord,  hear  us 

O  Christ,  hear  us 

God  the  Father,  God  the  Son,  God 
the  Holy  Ghost,  have  mercy  upon  us, 
save  us  now  and  evermore.     Amen. 

OUR  Father,  which  art  in  heaven 
Hallowed  be  thy  Name.  Thy 
kingdom  come.  Thy  will  be  done  in 
earth.  As  it  is  in  heaAcu.  Give  us 
this  day  our  daily  bread.  And  forgive 
us  our  trespasses.  As  we  forgive  them 
that  trespass  against  us.  And  lead  us 
not  into  temptation;  But  deliver  us 
from  evil :  For  thine  is  the  kingdom. 
The  power,  and  the  gloiy.  For  ever 
and  ever.     Amen. 

IT   When  there  shall  he  imminent  danger,   as 
many  as  can  be  spared  from  necessary  ser- 


tlie  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  arc  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  England.  "Con- 
fession 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 


FORMS  OP  PRAYER  TO  BE  USED  AT  SEA. 


527 


2L 


2  Cor.  i.  3. 
Itnn.  ix.  4. 
Ileb.  :;ii.  23 
Vs.  xxxii.  5 
Nell.  ix.  33, 
Jer.  iv.  14. 
James  iii.  2. 
Ps.  H.4. 
'Ian.  ix.  14. 
.*s.  xxxviii.  18. 
!  Cor.  vii.  10. 
Ps   xxxi.  9,  10. 
Job  vii.  20,  21. 
P».  cxxiii.  3. 

Ivii.  1. 
Jolin  xvi.  23. 
1  Joliii  i,  ,v  9. 
1  Cor.  vi    2U. 
Oal.  ii.  20. 
1  Chron.  xxix.  11 


rjce  in  the  S/iifi  shall  be  called  logelher, 
and  malce  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 foUoioetli, 

The  Confession. 

ALMIGHTY  God,  Father  of  our 
Lord  Jesus  Christ,  Maker  of 
all  things,  Judge  of  all  men ;  We  ac- 
knowledge 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  ear- 
nestly repent.  And  are  heartOy  sorry  for 
these  our  misdoings ;  The  remembrance 
of  them  is  grievous  unto  us ;  The  bur- 
den  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  Friest,  if  there  be  any  in  the 
Skip,  pronounce  this  Absolution. 

ALMIGHTY    God,  our   heavenly  oan.ix.o. 
-r^      ,  ,  „    ,   .  ,  Joelii.  12—11. 

Father,  who  oi  his  great  mercy  Ezek.  xv.ii.  30-- 

hath  promised  forgiveness  of  sins  to  'er.  xxxiii.  s. 

'^  "  Ro.n.  vi.  14. 

all  them  that  with  hearty  repentance  cai..  xi.  1. 

Col.  i.  10,  11. 

and  true  faith  turn  unto  him ;  Have  Rom.  vi.  n. 
mercy  upon  you ;  pardon  and  deliver 
you  from  all  your  sins ;  confirm  and 
strengthen  you  in  all  goodness,  and 
bring  you  to  everlasting  life ;  through 
Jesus  Christ  our  Lord.     Amen. 


[Printed  at  length 
111  the  Sealed 
Books.] 


1  Chron.  xxix.  10 

—12.  20. 
Ps.  ciii.  17. 
Wi^d.  xvi.  13. 
Ps.  Ixvi.  9. 
Dan.  vi.  27. 
Ps.  Ixvi.  13,  14. 
I'l.  cvii.  21,  22. 
J's.  cvii.  G. 
Ps.  Ixvi.  18. 
2Cor.  i.  9,  10. 
Ps.  cvii.  28-30. 

xxxii.  7.  1 1. 
Wisd.  xiv.  3,  4. 
Rom.  xi.  3C. 


o 


Thanksgiving  after  a  Storm. 

Julilate  Beo.     Psalm  Ixvi. 
Cotifitemini  Dor?i{?w.     Psalm  cvii. 

Collects  of  Thanksgiving. 

MOST  blessed  and  glorious  Lord 
God,  who  art  of  infinite  good- 
ness and  mercy;  We  thy  poor  crea- 
tures, whom  thou  hast  made  and  pre- 
served, holding  our  souls  in  life,  and 
now  rescuing  us  out  of  the  jaws  of 
death,  humbly  present  ourselves  again 
before  thy  Divine  Majesty,  to  offer  a 
sacrifice  of  praise  and  thanksgiving, 
for  that  thou  heardest  us  when  we 
called  in  our  trouble,  and  didst  not 
east  out  our  prayer,  which  we  made 
Ijefore  thee  in  our  great  distress  :  even 
when  we  gave  all  for  lost,  our  ship,  our 
goods,  our  lives,  then  didst  thou  mer- 
cifully 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  : 

OMOST  mighty  and  gracious  good 
God,  thy  mercy  is  over  all  thy 
works,  but  in  special  manner  hath  been 
extended  toward  us,  whom  thou  hast  so 
powerfully  and  wonderfully  defended. 
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  as 
truly  sensible  now  of  thy  mercy,  as  we 
were  then  of  the  danger :  And  give  us 
hearts  always  ready  to  express  our 
thankfulness,  not  only  by  words,  but 
also  by  our  lives,  in  being  more  obe- 


Ps.  Ixxslx.  8,  9. 

13. 

Wisd.  xiv.  3,  4. 
2  Sam.  xxii.  11. 

14.  16,  17. 
Ps.  Ixv.  5. 
Ps.  cvii.  23,  24. 
Ps.  Ixiv.  9. 
Matt.  xiv.  30,  31. 
Ps.  xxxi.  19. 
Afall.  viii.  2'. 
Markiv.  39.41. 
Ps.  cvii.  25  29 
Matt,  vii   10. 
I^a.  xxxviii.  20. 
Ps.  cviii.  4,  .*». 

cvii.  18,  19.21. 
Exod.  XV.  1,  2. 
Jonah  ii.  9. 
Dcut.  V.  29. 
Ps.  cxix.  32. 
Horn.  xii.  1. 
I.ukei.  74,  75. 
Gal.  ii  20. 


kept  up  tlirougliout :  and  the  "  Hymns  of  Praise  and  Tlianks- 
giving,"  as  well  as  the  use  of  the  "  Te  Deum  "  after  victory,  pre- 
suppose a  choral  use  of  the  Church's  services.  Some  of  the 
Prayers  are  evidently  intended  to  be  used  in  the  same  manner 
and  place  as  the  "Occasional  Players  and  Tlianksgiving.s,"  the 


ordinary  daily  Service  heing  directed  to  be  used  both  by  the 
Rubric  at  the  head  of  these  Forms,  and  by  the  first  of  the 
"  Articles  of  War."     Tlie  latter  is  as  follows : — 

"  Officers   are    to   cause   Public   Worship,   according   to    the 
Liturgy  of  the  Church  of  England,  to  be  solemnly  performed  in 


528 


FORMS  OF  PRAYER  TO  BE  USED  AT  SEA. 


I's.  xcv.  1. 
I's.  evil.  1. 


rs.  xlviii.  1. 
Pa.  cvii.  2. 


Pi.  cxlv.  S. 


Ps.  ciii,  11. 


P.t.  cxvi   3. 
Ps.  cvii.  IS. 


P$.  cxxiv.  4.  3. 


Ps.  xcviii.  7. 
Pa  cvii.  25. 


P».  cvii.  26.  28 


dient  to  thy  holy  commandnients. 
Continue,  we  beseech  thee,  this  thy 
o-oodness  to  ns:  that  vre,  whom  thou 
hast  saved,  may  serve  thee  in  hohness 
and  righteousness  all  the  days  of  our 
life  J  through  Jesus  Christ  our  Lord 
and  Saviour.     Amen. 

A  Bymn  of  Fraise  and  ThanTcsgimng  after  a 
dangerous  Tempest. 

OCO]ME,  let  us  give  thanks  unto 
the  Lord,  for  he  is  gracious  j 
and  his  mercy  endureth  for  ever. 

Great  is  the  Lord,  and  greatly  to  he 
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  ac- 
cording 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  j 
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  t  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  soid  melted  within  us,  be- 
cause 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  ^\l^:Sl'- " 
despise  the  prayer  of  thy  servants  ♦ 
but  didst  hear  our  ciy,  and  hast  saved 
us. 

Tliou  didst  send  forth  thy  command-  ^%^^^^_ 
ment  »  and  the  windy  storm  ceased, 
and  was  turned  into  a  calm. 

O  let  us  therefore  praise  the   Lord  p».  "li.  i3. 
for  his  goodness  j  and  declare  the  won- 
ders that  he  hath  done,  and  still  doeth 
for  the  children  of  men. 

Praised  be  the  Lord  daily  i  even  the  P'  ixviii.  vj,  sa 
Lord  that  helpeth  us,  and  pom-eth  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  ps.  xcii.  4. 
through  the  operation  of  thy  hands  « 
and  we  will  triumph  in  thy  praise. 

Blessed  be  the  Lord  God  i  even  the  p..ixxii.  is,  i9. 
Lord  God,  who  only  doeth  wondrous 
things  ; 

And  blessed   be  the  Name   of  his  ^'-"'•"• 
]\Iajesty  for  ever  i  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  ever  shall  be  »  world  without  end. 
Amen. 

2  Cor.  xiii. 

THE  grace  of  our  Lord  Jesus  Christ, 
and  the  love  of  God,  and  the 
fellowship  of  the  Holy  Ghost,  be  with 
us  all  evermore.     Amen. 


/■j.cxxlv.  1,  2. 


Ps.  cxxiv.  3. 


After  Viclorg  or  Deliverance  from  an  Enemy. 

A  Psalm  or  JSgmn  of  Praise  and  Thanksgiving 
after  Victory. 

IF  the  Lord  had  not  been  on  our 
side,  now  may  we  say  j  if  the 
Lord  himself  had  not  been  on  our  side, 
when  men  rose  up  against  us ; 

They  had  swallowed  us  up  quick  % 


when   they   were    so   wrathfidly   dis- 
fileased  at  us. 

Yea,  the    waters    had  drowned    us,  p,.  cxxiv.  4, 5. 
and  the  stream  had  gone  over  our  soul  > 
the  deep  waters  of  the  proud  had  gone 
over  our  soul. 

But  praised  be  the  Lord  t  who  hath 
not  given  us  over  as  a  prey  unto  them. 


their  sliips,  and  take  care  that  prayers  and  preaching  l)y  the 
ohnplains  be  performed  dihgently,  and  that  the  I^ord's  Day  be 
observed." 

It  is  wortliy  of  notice  tliat  the  form  with  wliich  the  body  is 
committed  to  the  deep  in  the  Burial  Service  ditlers  from  the 
older  form  in  an  important  particular,  "  looking  for  the  resurrec- 
tion of  the  body  ....  and  the  life  of  the  world  to  come,"  beinir 


substituted  for  "in  sure  and  certain  liope  of  the  resurrection  to 
eternal  life."  This  change  has  been  adopted  in  the  American 
Book  of  Common  Prayer.  The  diflerence  is  only  a  verbal  one, 
but  circumstances  have  given  it  importance :  and  the  words 
above  have  often  been  quoted  as  if  tlieyhad  originated  in  America 
instead  of  in  our  own  revision  of  1661 ;  and  with  (as  is  probable) 
so  Catholic-minded  a  Churchman  as  Bishop  Sanderson. 


FORMS  OP  PRAYER  TO  BE  USED  AT  SEA. 


529 


!  uiim.  xix.  .1. 


Ps.  xliv.  3. 


Pi   ex  I.  7. 
Isa.  Ixvi.  5. 


Exod.  XT.  6,  7. 
2  Sam.  xxii-  40. 


Ps.  cxxvi.  3,  4. 


*Ps.  cxxiv.  7. 


•Ps.  xli.  13. 


Tlie  Lord  liath  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  tliine 
arm,  and  the  light  of  tliy  counte- 
nance, because  thoii  hadst  a  favour 
unto  us. 

The  Lord  hath  appeared  for  us  t  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  overthrouTi  our  enemies, 
and  dashed  in  pieces  those  that  rose 
up  against  us. 

Therefore  not  unto  us,  O  Lord,  not 
unto  us  t  but  unto  thy  Name  be  given 
the  glory. 

The  Lord  hath  done  great  things  for 
us  J  the  Lord  hath  done  great  things 
for  us,  for  which  we  rejoice. 

Our  help  standeth  in  the  Name  of 
the  Lord  i  who  hath  made  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  t  and  to  the  Holy  Ghost; 

As  it  was  in  the  beginning,  is  now, 
and  ever  shall  be  »  world  without  end. 
Amen. 


Rev.  XV.  3. 
Ps.  xlvii.  2.  C.  0. 
the   ^  Chron.  XX.  6. 
Neh.  ix.  5. 
Ps.  xcviii.  I. 

xliv.  7,  8. 

cxv.  1. 
Job  xxxvi.  22.  24. 
Isa.  xlviii.  17. 
Ps.  Ixvii.  2,  3. 
Gal.  vi.  10. 
Ps.  cxvi.  7. 


17,  18.  23—2(1. 
1  Tim.  i.  17. 
»Ps.  xli.  13. 


IT  After  tJiis  Hymn  mm/  Ic  sung  the  Te  Deum. 
1[   Then  this  Collect. 

O  ALMIGHTY  God,  the  Sove- 
reign Commander  of  all 
world,  in  whose  hand  is  power  and 
might  which  none  is  able  to  withstand ; 
We  bless  and  magnify  thy  great  and 
glorious  Name  for  this  happy  victory, 
the  whole  glory  whereof  we  do  ascribe  LukeV  74, 75. 
to  thee,  who  art  the  only  giver  of  ps°."xxxvi.'s, 
victory.  And,  we  beseech  thee,  give 
us  grace  to  improve  this  great  mercy 
to  thy  glory,  the  advancement  of  thy 
Gospel,  the  honour  of  our  Sovereign, 
and,  as  much  as  in  us  lieth,  to  the 
good  of  all  mankind.  vVnd,  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  deliver- 
ance, be  all  glory  and  honour,  world 
without  end.     Amen. 

2  Cor.  xili. 

THE  grace  of  our  Lord  Jesus  Christ, 
and  the  love  of  God,  and  the 
fellowship  of  the  Holy  Ghost,  be  with 
us  all  evermore.     Ameii. 


At  the  Burial  of  their  Dead  at  Sea. 


Jonah  ii.  6. 
1  Cor.  XV.  42. 
Rn.  XX.  13. 
John  xi.  23— 2S. 
Jurte  21. 
1  Tor.  XV.  52. 
i'/iiJ.  iii.  20,  21, 


TT  The  Ofpce  in  the  Common  Prayer-book  may 
he  used;  Only  instead  of  these  words  [We 
therefore  commit  his  hody  to  the  ground, 
cai'th  to  earth,  tj'c]  say, 

WE  therefore  commit  his  body  to 
the  deep,  to  be  turned  into  corrup- 
tion, looking  for  the  resurrection  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. 


3Y 


530 


i 


AN 


INTEODUCTION   TO    THE   ORDINAL. 


The  fundamental  principle  of  the  Chnstian  Ministry  is  that  it  is 
derived  from  our  Ijlessed  Lord  Himself,  from  Whom  it  is  per- 
petuated by  Episcopal  Ordination.  In  virtue  of  His  Incarnation, 
our  Lord,  both  God  and  man,  received  all  power  both  in  Heaven 
and  earth,  as  primarily  and  plenarily  the  great  High  Priest  and 
Apostle  of  our  profession  [Heb.  iii.  1],  the  chief  Shepherd  and 
Bishop  [1  Pet.  ii.  25],  and  Deacon  [Rom.  xv.  8],  anointed  with 
power  and  the  Holy  Ghost  [Luke  iii.  22.  Acts  x.  37,  88].  Being 
thus  endowed.  He  gave  a  commission  by  immediate  substitution 
to  men  as  fellow-workers  with  Him  to  continue  the  work  of  His 
office  in  His  place  and  Name  [John  xx.  21]  after  His  departure, 
in  the  Church  which  He  had  bought  with  His  own  blood ;  and 
to  enable  them  to  do  so,  He  promised  that  His  presence  should  be 
with  them  and  their  successors  until  His  coming  again  [Matt. 
xxviii.  18.  20].  He  Himself  had  the  eternal  incommunicable 
l^airapdfiaToi',  Heb.  vii.  21]  Priesthood  of  Melchisedec,  and  those 
who  ministered  under  His  authority  were  in  so  far  His  successors 
in  it,  as  being  taken  from  among  men  not  in  a  family,  by  birth- 
right, or  according  to  the  law  of  a  carnal  ordinance,  as  in  the 
Aaronie  priesthood.  This  new  Priesthood  had  been  foretold  by 
Isaiah  [Ixvi.  21],  by  Jeremiah  [xxxiii.  18],  and  Malachi  [i.  11], 
and  was  to  be  elected  from  those  whom  the  Holy  Ghost  had  pre- 
pared for  the  work,  by  His  call  and  gracious  invitation,  and 
merit  and  devotion  recommended,  so  that  in  the  people  of  God's 
adoption,  kings  and  priests,  a  royal  priesthood,  it  should  not  be 
by  an  earthly  privilege,  but  by  the  gift  of  divine  grace  that  the 
priesthood  should  be  constituted.  The  Ordinal  of  the  Syro-Nes- 
torians  beautifully  says,  "  The  Highest  dwelt  on  Mount  Zion,  and 
His  hand  came  upon  Moses,  and  Moses  laid  it  on  Aaron,  and 
thence  it  passed  even  unto  John ;  John  gave  it  to  onr  Lord,  our 
Loi  (I  gave  it  to  Apostles,  and  they  to  all  the  orders  of  the  Priest- 
hood." 

§  Succession  of  the  Ministry  from  our  Lord, 

In  order  to  show  the  analogy  between  the  Aaronio  and 
Evangelical  Priesthoods,  our  Saviour  instituted  two  Orders  only, 
the  Apostles  [Mark  iii.  11.  John  iv.  1,  2],  who  answered  to  the 
twelve  Patriarchs  and  twelve  Princes  of  the  tribes,  and  the 
seventy  disciples  [Luke  x.  1],  who  corresponded  to  the  seventy 
fathers  of  families  and  elders  of  the  Jews,  whom  Moses  elected 
to  govern  the  people  of  Israel  [Burscough,  Cb.  Gov.  ch.  ii.  p.  30. 
Bp.  Andrewes,  Minor  Works,  p.  351.  Dr.  Hammond,  Dissert, 
against  Blondel,  c.  ix.  §  v.]  ;  or,  as  Anacletus  says,  the  Orders  of 
Bishops  and  Priests  [Ep.  iii.  8.  1]. 

An  essential  difference  was  placed  between  these  Orders,  for 
the  Apostles  were  chosen  to  comp."my  with  Christ  in  His  tempta- 
tions [I,uke  vi.  13 ;  xxii.  28],  received  a  distinct  charge  [Matt. 
xxnii.  19],  and  after  His  Ascension  were  baptized  with  fire  and 
the  Holy  Ghost  [Matt.  iii.  11].  St.  Clirysostom  says  that  St. 
James  was  consecrated  by  our  Lord  Himself.  The  title  of  the 
Twelve  was  continued  after  the  fall  of  Judas  and  the  reception 
of  other  Apostles  into  the  Sacred  College  [John  xx.  21.  1  Cor. 
XV.  5.  Ilev.  xxi.  l-l].  St.  Matthias  was  the  successor  of  Judas, 
St.  Paul  of  St.  James  the  Less,  and  St.  Barnabas  of  St.  James 
the  Great.    The  Apostles  were  representatives  of  the  Head  over 


all  to  the  Church,  of  which  they  were  constituted  Governors 
[Heb.  xiii.  17]  with  spiritual  authority  [1  Cor.  ix.  6.  12.  19. 

1  Thess.  iii.  9.  John  xviii.  36.  2  Cor.  x.  6 ;  xiii.  2.  10.  1  Cor. 
iv.  21]  in  His  Kingdom  [1  Cor.  xv.  25.  Matt.  xix.  28.  John 
vii.   39;   xi.   16.     1   Pet.   i.  21]   under  Him    [Matt,  xxiii.   10. 

2  Cor.  i.  14.  2  Thess.  iii.  6;  t.  4.  12.  1  Thess.  iv.  11].  This 
power  and  authority  remained  in  their  office  after  their  decease, 
with  external  and  visible  exercise,  being  transmitted  to  the  chief 
pastors  of  the  Church ;  for  the  Apostolate  was  in  substance  an 
Episcopate  [Acts  i.  20.  21,  25],  an  office  of  Divine  institution, 
never  abrogated  by  any  precept  of  God,  and  not  appropriated 
to  the  Apostles ;  being  continued  in  order  that  there  might  lie  a 
ministration  of  those  Sacraments  which  depended  on  a  succession 
to  the  Apostolate  for  their  lawful  administration,  agreeably  to  the 
promise  of  the  Redeemer  attached  to  their  commission,  which  was 
designed  in  perpetuity  for  the  supervision  of  His  Church.  This 
commission  was  to  bring  all  nations  under  the  discipline,  and  into 
the  doctrine  of  the  Lord  Jesus,  and  is  a  right  which  descends  to 
their  spiritual  heirs.  The  promise  was  to  the  office,  not  to  the 
persons  of  the  Apostles  ;  and  the  office  consisted  in  the  propaga- 
tion, edification,  and  government  of  the  Church  in  all  ages,  and 
so  they  understood  it,  and  therefore  ordained  others  to  take  part 
in  it  and  continue  it.  The  promise  of  miraculous  powers  was 
restricted  to  their  persons,  and  was  temporary ;  but  the  assurance 
of  the  perpetual  presence  of  Christ  Himself  in  spirit  and  in  power 
with  the  Bishops  of  His  Church,  who  derive  fi'om  the  Apostles 
in  uninterrupted  succession,  and  with  priests  and  deacons  (who 
are  constituted  by  the  same  authority  and  devoted  to  His  service), 
is  limited  only  by  the  end  of  all  things. 

Their  extraordinary  powers,  and  the  Apostolate  itself,  ceased 
with  the  death  of  the  Ajiostles,  being,  like  their  qu.alifications, 
special  seals  of  their  commission,  and,  being  personal,  were  incom- 
municable. But  they,  acting  of  necessity  [Sei  V"'>  -Acts  i.  22], 
as  in  obedience  to  Divine  direction,  chose  St.  Matthias  out  of 
the  number  of  the  Seventy  Disciples  to  be  one  of  their  own  order, 
and  further  ordained  a  Bishop  over  each  newly-erected  Church. 
In  order  to  continue  the  stewardship  and  ministration  of  the 
Divine  Mysteries  and  the  Word  of  life,  it  was  indispensable  to 
have  men  holy  by  their  office,  whose  exclusive  privilege  should  be 
attested  not  by  individual  presumption,  or  natural  capacity, 
inclination,  and  preparation  for  its  discharge,  but  by  sufficient 
credentials.  These  could  only  be  affi3rded  by  an  open  external 
call  and  mission,  according  to  the  appointment  of  God,  Who  is  the 
Author  of  pei-sonal  ability  [2  Cor.  iii.  6],  and  of  authority  and 
power  of  delegation  [Matt.  viii.  9.  Luke  vii.  8.  John  xiii.  20 ; 
XX.  21],  by  those  nders  of  His  Church  to  whom,  by  an  inalienable 
right,  such  power  upon  earth  has  been  permitted  to  continue 
and  to  convey  a  spiritual  succession.  So  we  may  observe  that 
under  the  Law  the  Priests  were  required  to  prove  their  title  to 
the  sacred  office  by  reference  to  their  descent  from  the  tribe  of 
Levi,  as  proved  by  the  registers  of  genealogy  [Neh.  vii.  61]. 

These  chief  pastors,  or  bishops,  inherited  the  ])owers  of  Ordina- 
tion, Government,  and  Church  censures,  the  ordinary  parts  of  tlie 
Apostolical  office,  the  offering  of  spiritual  sacrifice,  the  adminis- 
tration of  the  Holy  Sacraments  [Matt,  xxviii.  19.     Luke  xxii. 


AN  INTRODUCTION  TO  THE  ORDINAL. 


531 


19],  the  prcacliing  of  the  Word  [Mark  xvi.  15],  the  Power  of 
the  Keys  [Matt,  xviii.  18.  John  xx.  23]  ;  they  were  to  be  as 
pillars  of  the  Cljurch  [Gal.  ii.  19],  as  liglits  in  the  world  [Matt. 
V.  14] ;  to  be  heard  and  received  in  Christ's  stead  [Matt.  x.  40. 
Luke  X.  16].  As  the  Priests  under  the  Law  exercised  the  ordi- 
nary sacerdotal  offices  although  not  called,  like  Aaron  and  his  sons, 
in  an  extraordinary  way,  so  these  did  not  inherit  the  miraculous 
effusion,  or  the  infallible  guidance  of  the  Holy  Ghost  [1  Tim.  i. 
18,  19;  V.  21,  22],  or  an  unlimited  mission,  as  St.  Paul  did  [1 
Cor.  xi.  23.  Comp.  John  xiv.  26;  xvi.  13].  They  are  called 
mediately  through  the  Church  by  Ordination,  they  receive  grace 
for  grace,  and  are  first  tried,  proved,  and  examined;  but  the 
heavenly  mysteries  having  been  first  confided  to  their  order,  they, 
as  the  agents  of  the  Holy  Spirit,  acting  by  commission  from  Christ, 
send  forth  priests  and  deacons.  He  that  receiveth  them  receiveth 
Christ,  and  he  that  receiveth  Christ  receiveth  Him  that  sent 
Him  [Matt.  x.  40.  John  xiii.  20.  Mark  ix.  37.  Luke  ix.  48]. 
Such  is  the  doctrine  of  the  Church  of  England :  "  The  office  and 
function  of  Priests  and  Ministers  of  the  Church  is  ai^poiuted 
of  God  "  [Royal  Injnnc.  1559,  §  xxviii. ;  1547,  §  xxxii.].  "  Holy 
Scripture  openly  teacheth  that  the  order  and  ministry  of  Priests 
and  Bishops  was  instituted  of  God,  not  by  man's  authority " 
[Cranmer's  Paper,  1538,  art.  xv.].  "All  are  agreed  that  the 
Apostles  received  power  of  God  to  create  Bishops"  [Resol.  of 
Bishops  and  Divines,  1540].  The  twenty-sixth  Article  declares  that 
the  Clergy  act  "  not  in  their  own  name,  but  in  Christ's,  and  do 
minister  by  His  commission  and  authority  ;"  and  the  words  of  the 
Prayer  Book  are,  "  Almighty  God,  who  by  Thy  Divine  Pi'ovidence  " 
[Collect  for  Ember  week],  "by  Thy  Holy  Spirit"  [Collect  in  the 
Ordinal],  "  hast  appointed  divers  orders  of  Ministers  in  Thy 
Church."  The  institution  of  the  Ministry  is  from  heaven,  is  of 
God,  and  the  Holy  Ghost  is  the  Author  of  it. 

§   Succession  of  the  ministry  from  the  Apostles. 

The  order  of  Bishops  is  essential  to  the  outward  being  of  a 
Church.  "  Scire  debes  Episcopum  in  Ecclesia  esse  efc  Ecclesiara  in 
Episcopo ;  et  si  qui  cum  Episcopo  non  sint  in  Ecclesia  non  esse  " 
[St.  Cypr.,  Epist.  Ixvi.  §  7].  "O-nou  tiv  </)arTj  6  eiriffKonos  e'/cej  rh 
irKiiOos  €(TTw,  atcrnep  onou  to/  7]  Xpiarhs  'Irjffov^  t/ceT  ^  KadoXiK^] 
iKK\Tiala  [St.  Ignat.,  Ep.  ad  Smyrn.  §  viii.].  But  even  before  the 
ordination  of  Bishops,  the  Apostles  then  being  alive,  deacons  were 
chosen  as  coadjutors,  at  first  in  relieving  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  require  the  ministrations  of  Priests,  as  at  Philippi  [Phil. 
i.  1.  St.  Clem,  ad  Corinth,  c.  xlii.].  Thus  Titus  and  Timothy 
by  St.  Paul,  Clement  by  St.  Peter,  Polycarp  of  Smyrna  by  St. 
John,  and  St.  Mark  of  Alexandria,  and  Evodius  of  Antioch, 
were  consecrated  bishops.  However,  as  the  "  care  of  all  the 
Churches"  [2  Cor.  xi.  28.  Acts  xv.  36.  1  Cor.  v.  4]  devolved 
on  the  Apostles,  and  their  representatives  the  bishops  in  separate 
and  local  Churches  found  the  oversight  too  laborious  without 
assistance  in  their  sacerdotal  functions,  they  appointed  Priests, 
about  the  year  45,  though  reserving  to  the  chief  pastors  the 
rights  of  laying  on  of  hands,  jurisdiction,  government,  and  epis- 
copal 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]  ;  and  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.  Theodoret  in  1  Tim.  c.  iii.  St.  Chrys.,  Hom.  1,  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  mediajval  and  later  ritualists 
the  doctrine  was  held  that  Bishops  and  Priests  formed  one  order 


with  two  degrees,  and  St.  .lerome  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.  1, 
p.  700 ;  and  Theophylact,  torn.  ii.  p.  G26,  A].  But  the  Apostles, 
foreseeing  that  there  would  be  a  strife  among  the  Priests  who 
should  be  the  greatest  [St.  Clem.  Rom.  c.  xliv.],  whicli  would 
endanger  unity,  appointed  chief  overseers  of  the  Churches  [St. 
Hieron.,  Epist.  c.  1,  ad  Evang.,  and  Comm.  in  Ep.  ad  Tit.  c.  1. 
St.  Cypr.,  Ep.  Iv.]  in  provinces  and  principal  cities.  These 
were  at  fii-st  called  also  Angels  [Phil.  ii.  25.  Rev.  i.  ii.],  and  had 
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.  Numb.  xx.  16.  Exod.  xxxii.  34; 
x.ixiii.  2] ;  and  St.  Paul  says  that  the  Galatians  received  hiiu  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  determined  and  distinguished  nominally,  even  as 
from  the  beginning  of  Church  polity  they  had  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  illus- 
trate the  great  fact  of  the  Apostolical  succession.  A  few  must 
suffice. 

St.  Ignatius  [a.d.  107]  :  "  The  Bishop  sitting  in  God's  place. 
Priests  in  the  place  of  the  company  of  Apostles,  and  Deacons  "  [ad 
Magnes.  c.  vi.]. — St.  Irenseus  [a.d.  202]  :  "  We  can  reckon  up  the 
list  of  Bishops  ordained  in  the  Churches  by  the  Apostles  up  to 
our  time  "  [Ha?r.  1.  iii.  e.  iii.  §  1,  2]. — St.  Clement  of  Alexandria 
[a.d.  218]  :  "  The  Ecclesiastical  honours  of  Bishops,  Priests,  and 
Deacons  are,  I  trow,  the  resemblance  of  angelic  glory  "  [Strom. 
1.  vi.  c.  xiii.;  Paid.  1.  iii.  c.  xii.]. — Tertullian  [a.d.  220]  :  "The 
High  Priest,  i.  e.  the  Bishop,  has  tlie  right  of  giving  baptism, 
then  Priests  and  Deacons,  but  not  without  his  authority  "  [de 
Bapt.  c.  xvii.]  '. 

Our  adorable  Lord  was  Himself  externally  commissioned  for 
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  disciples  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  pro- 
phecy 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  talcelh  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.  Numb.  iii.  5],  and 
death  was  the  penalty  of  an  invasion  of  their  office  [Numb.  iii. 
10 ;  xviii.  17],  as  in  the  instance  of  Korah,  Dathan,  and 
Abiram  [Numb.  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  ofi'ering  sacrifice  [1  Sam.  xiii.  12.  14], 
and  Uzziah  was  smitten  with  leprosy  and  excommunicated  for 
burning  incense  [2  Chron.  xxvi.  16],  whilst  Jeroboam's  especial 
sin  was  that  he  consecrated  aU  comers  to  the  priesthood  [1  Kings 
xiii.   33,  34 ;   xii.   31] ;   and  the  heaviest   censures   of  God  are 


I  SeealsodePrfEsc.Haer.c.  xxxii.  xii.;  Scorpiace.c.ix.  Similar  testimonies 
may  be  found  inOrigen,  A.n.  254  [Hom.  inMatt.  c.  xxii.  Tr.  xxiii.;  inHierem. 
Hom.  xi.] ;  St.  Cyprian,  a.d.  258  [Ep.  Ixix.  j  4  ;  Ixvi.  §  3  ;  xx.xi.  §  4] ;  Euse- 
liius  [Eccles.  Hist.  1.  iii.  c.  iv.  i  iv.  c.  xxii.] ;  Optatus,  a.d.  38G  [de  Schism. 
Donat.  lib.  i.e.  xiii.  xiv.] :  ^t.  Ambrose,  a.d.  397  [de  Dign.  Sacerd.  c.  iii.  in 
Fs.  cxviii.] ;  Epiplianius,  a.d.  403  [Hcer.  1.  iii.  c.  Ixxix.] ;  St.  Chrysostom, 
A.D.  407  [in  1  ad  Tim.  c.  iii.  Hom.  xl.];  St.  Jerome,  a.d.  420  [ad  Heliod., 
Ep.  V.  adv.  Lucif.,  ad  Marcell.  xxvii.,  in  Pa.  xliv.] :  St.  Augustine  [de  Bapt. 
1.  vii.  c.  xliii,,  de  Verb.  Evang.  Sevm.  cii.,  de  Mor.  Eccles.  lib.  i.  c.  xxxii.]. 

a  V  2 


532 


AN  INTRODUCTION  TO  THE  ORDINAL. 


(IcnounccJ  on  all  usuqiers  of  tlie  prophetical  office  [Jcr.  xxiii.  19. 
21.  31].  Such  iiitruclcrs,  who  come  iu  their  own  name,  arc 
characterized  by  our  Lord  Himself  as  thieves  and  robbers  [John 
V.  43;  X.  1.  8].  St.  Paul  expressly  speaks  of  the  distinct  minis- 
terial offices  as  of  God's  ordinance  [1  Cor.  xii.  28,  29.  Eora. 
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)  [.lohn  xvii.  18]  ;  and,  "  Ye  have  not  chosen 
Me,  but  I  have  chosen  you,  and  ordained  you  "  [ib.  xv.  16]. 

§  Derivation  of  tli-e  English  Ordinal. 

As  there  was  only  one  Pontifieal  for  the  use  of  each  diocese,  copies 
of  such  collections  of  Services  are  among  the  rarest  of  ecclesiastical 
books.  The  Pontifical  of  Salislnn-y — collated  with  that  of  Win- 
chester, which  is  in  the  University  Library  at  Cambridge,  and  of 
Bangor,  preserved  among  the  cathedral  muniments — has  been 
printed  by  Mr.  MaskcU  in  his  Monumenta  Kitualia ;  and  that  of 
Exeter  by  Mr.  Barnes.  Tlic  Pontifical  of  Egbert  has  been  pub- 
lished by  the  Surtecs  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  Saeramcntaries,  Italian  and  French  Pontificals,  the 
Euchologium  of  the  Greek  Church,  and  the  Ordinals  of  other 
Churches  of  that  Communion,  published  by  Martene,  Morin,  and 
Asseinanni,  form  tlie  groundwork  of  the  present  illustrations  of 
the  English  Ordinal :  whilst  the  works  of  Catalani,  Hallier,  Morin, 
and  Muratori,  and  the  notes  of  Menard,  and  writers  contained  in 
the  volume  printed  by  Hittorp,  have  been  fi'eely  used.  It  is  a 
remarkable  fact  that  English  writers,  such  as  Wheatley,  Sparrow, 
and  L' Estrange,  have  wholly  omitted  the  suljject ;  Mr.  Palmer  and 
Mr.  Procter  have  only  cursorily  illustrated  the  Services ;  Bp. 
Cosin  made  his  notes,  now  in  his  Liln'ary  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,  like 
Dr.  Mant  and  Dr.  Doyly  and  Mr.  Pinder,  has  done  little  more 
than  ofl'er  some  practical  observations.  With  the  exception 
therefore  of  a  volume  on  the  English  Ordinal  by  the  present 
w  riter,  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 
development  from  ancient  sources.  For  our  Ordinal  was  not 
taken  word  for  word  from  the  Roman  Pontifical,  as  Archbishop 
Whitgift  asserted,  but  framed  on  the  comprehensive  and  brond 
ground  of  all  known  forms  and  manners  of  Ordination  used  in 
all  branches  of  the  Catholic  Church. 

There  was  a  British  Church  existing  in  the  second  century,  and 
founded  in  tlie  Apostolic  age  [Eusebius,  Demonst.  Evang.  1.  iii. 
c.  vii.  Theodoret  adv.  Gent.  Disp.  ix.  in  Ps.  cxvi.,  Interpr. 
TertuUian  adv.  Jud.  c.  vii.  St.  Clement,  Ep.  ad  Corinth,  c.  v. 
St.  .leromc,  Catal.  Script.  Eccles.  §  v.].  In  314,  at  the  Council  of 
Aries,  probalily  at  Nicaia,  325,  certainly  at  Sardica,  347,  and 
Rimini,  3G0,  British  Bishojis  were  present.  In  428,  St.  Ger- 
main, Bishop  of  Auxerre,  and  Lupus,  Bishop  of  Troyes,  conse- 
crated several  Bishops  [Bede,  Hist.  Eccl.  1.  i.  c.  xvii.],  doubtless 
with  the  Galilean  form,  which  had  been  derived  from  the  Eastern 
Church.  In  597,  St.  Augustine  was  consecrated  by  .aStlierius, 
Bishop  of  Lyons,  and  Virgilius,  Bishop  of  Aries ;  Wilfrid  of  York 
by  Agilbert,  Bishop  of  Paris,  665.  There  were  also  bishops  con- 
secrated in  Rome,  and  Italy,  liy  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  development 
of  successive  Ordinals,  the  contents  of  those  used  in  England  from 
tlie  fifth  century  to  the  present  time  have  been  given,  as  well  as  the 
i':iriiest  known  forms  preserved  iu  Sacramentaries,  which  prove 
tliat  the  latter  were  acccjited  as  the  formularies  of  the  Western 
Church.  It  is  certain  that  tlie  further  we  can  trace  back  rituals, 
the  simpler  they  are;  for  they  only  gradually  received  additions 
and  enlargemi'nt,  with  fresh  rubrics  designed  to  enhance  the 
solemnity  of  the  ceremonial.  Possibly  these  were  the  innovations 
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.  While  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  that  all  things 
might  be  done  to  edifying,  and  rendered  more  conformable  with 
primitive  us.Tge. 

The  fwm  and  offices  for  making  Deacons  agree  in  containing  a 
Prayer  Ad  ordinandimi  Diaeonum,  oremus  dilectissiini,  a  Prayer 
for  the  Holy  Spirit,  Exaudi  Domine,  an  address  for  united  Prayer 
for  the  deacon,  Ad  consummandum  Diaeonum,  Commune  votuni, 
and  a  Benediction,  Domine  Sancte  Spei.  The  delivery  of  the 
stole  and  Gospel,  and  other  ceremonials,  were  of  later  introduc- 
tion. 

Diaeonus  cum  ordinatur,  solas  Episcopus  qui  cum  benedicit 
manum  super  caput  illius  quia  non  ad  saeerdotium  sed  ad  miuis- 
terium  consecratur  [IV.  Council  of  Carthage,  ap.  Morin.  p.  2G0j. 

Sacramentary  of  St.  Leo  [Migne,  p.  260]. 

Domine  Dens,  preces  nostras  clementer  exaudi  (f). 
Oremus  dilectissinii  (a). 
Dens  Consolator. 
Adesto  queesumus  (/8). 

Sacramentary  of  Gelasius  [Morin,  p.  267]. 

Ordination. 

Ad  ordinand.  Diac.     Oremus  dilectisslmi  (a). 

Exaudi,  Domine  Dens,  preces  nostras  (f). 
Consecration — Adesto  quiesumus  (0). 
Ad  consnmmandnm — Commune  votum  (7). 
Benediction — Domine  Sancte  Spei  (5). 

Sacramentary  of  P.  Gregory. 

Presentation  by  the  Archdeacon. 

Address  to  the  people — Auxiliante  Domino  {if). 

The  Litany  (x). 

Ordination  with  laying  on  of  hands. 

Prayer — Oremus  dilectisslmi  (a). 

Prayer  for  the  Holy  Spirit — Exaudi  Domine  Deu3  (Q. 

Consecration — Adesto  qu^sumus  (5). 

Investiture  with  the  stole  (c). 

Liturgia  Alemannica  [Gcrberti,  40,  9th  century]. 
Ordination. 

Bcnedictio — Oremus  dilectissimi  (a). 
Exaudi  Domine  (^). 
Consecratio,  Adesto  quffisnmus  ....  honorum  Dator  (8). 

OaUican  Liturgy.    Deacon  [Muratori,  664 ;  Migne,  xxii.,  320]. 

Allocutio  ad  popnlum,  ending  Si  vestra  apud  meam  concordat 
eleetio  testimonium  quod  vultis  vocia  adprobate.  Per  Donii- 
uuni. 

Oratio — Oremus  dilectissimi  (o). 

Consecratio — Adesto  qusesumus  (fi). 

Exaudi  Uoniine  (|). 

Ad  consummandum  Diaconi  o^ciMm— Commune  votum  (7). 

Benedicfio — Domine  Sancte  Spei. 

Pontifical  [Claudius  A.  iii.  42  (Cotton  MS.),  of  the  10th  century]. 

Oratio  ad  ordinandum  Diaconi — Oremus  dilectissimi  (a). 

Exaudi,  Domine,  preces  nostras  (C). 

Domine  Dens  oinnipotens. 

Consecratio — Adesto  quaisumus  omnipotens  Deu3 

honorum  Dator  (0). 
Ad  consummandum  Diaconi  officium — Commune  votum  (7). 
Bcnedictio — Domine  Sancte  Spei  (5). 
Investiture  with  stole  (e). 

Consecration  of  the  deacon's  hands  with  oil  and  chrism. 
The  Mass. 

Pontifical  oflSghert. 
Address  by  the  Bishop— Auxiliante  Domino  (</>). 
The  Litany  (x). 


1 


AN  INTRODUCTION  TO  THE  ORDINAL. 


633 


Invcstituvc  with  stole. 

Delivery  of  tlic  Gosjicl. 

Ordination  of  the  Deacon  witli  hijing  on  of  hands  by  the  Bishop. 

lienedietion  of  the  Deacon — Oremus,  dilectissimi  (a). 

(alia)  Exaudi,  Domine  (f). 

Consecration  of  the  Deacon — Prayer  fur  the  Holy  Spirit,  Adesto, 

quaisumus  (0). 
Collect  ad  conservandnm  diaeonatus  officii.  Commune  votuni  (y). 
lienediction — A  Prayer  referriujj  to  St.  Stephen  :  Domine  Saucte 

Spei  (S). 
Consecration  of  the  hands  of  the  Deacon  with  lioly  oil  and  chrism. 

Deacon  [Uarl.  MS.  2906,  fo.  8,  10th  century]. 

Presentation  by  the  Archdeacon  (;u). 

The  Gospel  is  read. 

Si  qins. 

Litany  (x). 

Ordination  by  the  Bishop  only. 

Commune  volum— Address  to  the  people  (7). 

PriEfatio  Oremus  dilectissimi  (a). 

Consecratlo — Adesto  qnaisunins  ((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]  (^). 
The  Litany  [omitted  by  Wintou  Pout.]  (x). 
The  Deacons  retire.     The  Bishop's  address. 
Diaconura  oportet  [a  longer  form  in  W'inton  Pont.]. 
Ordination  by  the  Bishop,  s.aying,  Accipe  Spiritum  Sanctum  [the 

form  omitted  in  Winton  Pont.]. 
Trcpfatio — Oremus,  dilectissimi  (a). 

E.xaudi  Domino  (Q. 
Vere  Dignum,  with  a  prayer  in  it  for  the  Holy  Ghost — Emitte 

in  cor  .Spiritum  Sanctum. 
Livestiture  with  the  stole. 

[A  long  prayer  in  Wiuton  Pontificiil.] 

[The  delivery  of  the  Gospels.] 

[Commune  votum]  (7). 

[Domine  Sanete,  Pater  Spei]  (5). 
Delivery  of  the  Gospels  X  X . 
Domine  Sanete,  P.ater  fidei  spei,  etc.  (5) 
Delivery  of  the  dalmatic. 
Reading  of  the  Gospels  by  a  newly-ordaincd  Deacon,  cc 

1549,  1552,  1G62. 

Presentation  to  the  Bishop  {jx). 

Address  to  the  people  [Pra-fatio  a.  (.  y]. 

Litany  (x). 

Holy  Communion. 

Collect — Almighty  God,  Who  by  Tliy  Divine  Providence. 

[Consecratlo]  (/8). 

The  Epistle,  1  Tim.  iii.  8,  or  Acts  vi.  2. 

Examination  of  Candidates. 

Ordination  by  the  Bishop. 

Delivery  of  the  Gosjjcl  X  X . 

The  Gospel,  St.  Luke  xii.  35,  read  by  a  Deacon  00. 

Collect — Almighty  God,  (iivcr  of  all  good  [ad  consumuiandum]  (5). 

Prevent  us,  0  Lord  [added  1GG2]. 
Benediction  [added  1G62]. 

Oi'dering  of  Priests. 

'1  he  earliest  services  agi'ce  in  containing  a  prayer,  ad  ordinan- 
dum  Presbyterum,  called  the  Preface  in  the  Salisbury  Pontifical ; 
the  Consecratlo  corresponding  to  the  Collect,  "  Almighty  God, 
(iivcr  of  all  good  things  ;"  the  Consummatio,  a  final  Collect,  and 
the  Benedictio.  Tbe  Prayer  for  the  giving  of  the  Holy  Ghost 
was  about  the  10th  century  added  to  the  proper  Preface  of  the 
Mass  Vere  dignum,  and  after  the  13th  century  took  the  direct 
form — "  Kcceive  the  Holy  Ghost,"  and  in  some  Pontificals  the 
Vere  dignum  is  directed  to  be  left  out.     As  early  as  the  time  of 


Pope  Gregory  there  was  an  investiture  with  the  chasuble;  and  in 
the  10th  century  a  delivery  of  the  chalice  and  paten,  and  a 
cbange  in  the  arrangement  of  tbe  stole  :  the  Consecration  of  the 
hands  occurs  in  the  Gregorian  Saerauientary,  and  of  the  head  in 
tbe  Pontifical  of  Egbert.  The  arrangement  of  the  chasuble,  and 
the  introductionof  the  Hymn,  *'  Veui,  Creator  .Spiritus,"'  were  far 
later  insertions. 

Presbyter  cum  ordinatur  Episcopo  cum  benediceute  et  manum 
super  caput  ejus  tenente,  etiani  omnes  Presbyteri  qui  pra?sentes  sunt 
nianus  suas  juxta  manum  Episcopi  super  caput  illius  teneant 
[IV.  Couuc.  of  Carthage]. 

Sacramentari)  of  Pope  Leo  [Migne,  55.  115]. 

Oremus,  dilectissimi  (fi). 
Exaudi  nos  (7). 
Domine  Sanete  (a). 

Sacrame/itart/  of  Gelas'nts  [Morin,  2G7]. 
Priest. 
Si  quis. 
Litany. 

Ordination  by  the  Bishop. 
Ad  ordiuandura  Presbyterum — Oremus,  dilectissimi  (/8). 

Exaudi  nos  (7). 
Consecratio — Domine  Sanete,    Pater    oninipotens  a;terue   Dens 

honornm,  etc.  (a). 
Consti>7imatio  — Sit  nobis  fratres  communis  oratio  (5). 
Benedictio — Sanctificationum  omnium  Autor  (if)). 

Gregory's  Sacramentari/. 
Priest. 
Presentation  by  the  Archdeacon. 
Litany. 

Ordination  with  layhig  on  of  hands. 

Prayer  for  blessing  on  the  Priest— Oremus,  dilectissimi  (/3). 
Prayer  for  the  Holy  Ghost — Exauili  nos,  qua;suraus  (7). 
Consecratio — Domine  Sanete  (a). 
Investiture  with  the  chasuble. 
Consecration  of  the  hands  (i). 

Oalliean  Liturgy  [Muvatori,  666;  Migne,  Ixxii.  521]. 

AUocutio  ad  populum  ending,  Ideo  clectionem  vestrain   debetis 

voce  publica  profiteri. 
Oratio — Oremus,  dilectissimi  (S). 

Exaudi  nos  (7). 
Consecratio — Domine  Sanete  ....  honorum,  etc.  (a.) 
Consummatio — Sit  nobis  patrcs  communis  oratio  (5). 
Benedictio — Deus  Sanctificationum  {if). 

MS.  Pontifical  [Claud.  A.  iii.]. 
Priest. 
Ordination. 

Oratio  ad  Ordinandum  Presbyterum. 
Oremus,  dilectissimi  (3). 
Exaudi  quasumus,  Domine  Deus  (7). 
The  stole  is  changed.     Consecratio  (o). 

Domino  Sanete  Pater  omuipotens  aoterne.  Dispositor  honorum. 
etc. 
Consecration  of  the  Priest's  hands  with  chrism,  with  prayer,  and 

of  his  head  with  oil. 
Investiture  with  the  chasuble  (i). 

CoBwcraiiO— Presbyteri,  Sit  nobis  communis  oratio  (5). 
The  Mass. 

Pontifical  of  Hyhert  [735—766]. 

Investitm-e  with  the  stole,  with  a  prayer. 

Mention  of  the  title  on  v.hich  the  Priest  is  ordained. 

Ordination  by  laying  on  of  the  hands  of  the  Bishop  and  Priests, 

with  a  prayer. 
Oratio  ad  Presbyterum  ordinandum— Oremus,  dilectissimi  (6). 

Exaudi  nos  (7). 
Consecration  of  tlie  Priest-  Domine  Sanete,  Pater  ouiiiipotcriS  ('i) 


534 


AN  INTHODUCTION  TO  THE  ORDINAL. 


Onitio — Sit  nobis  communis  oratio  (5). 
Benediction  of  the  I'riest— Deus  Sanctificationum  (if)). 
Iiivestitm'e  witli  the  chasuble  (e). 

Consccratiou  of  tlie  lianils  with  clirism  in  the  shape  of  (f)  a  cross, 
and  of  the  head  of  the  Priest  with  oil. 

Liturgia  Alemannica,  9th  century  [Gerberti,  41]. 
Ordination — The  Priests  holding  their  hands  next  the  Bishop's 

hands. 
Benedictio — Oremus,  dilectissimi  (0). 
Couseoratio — Domine  Saucte  (a). 
Consecration  of  the  hands. 

Pbiest  [Harl.  2906,  10th  century]. 

Presentation  hy  two  Deacons  and  two  Priests 

Ordination  by  Bishop  and  Priests. 

Quoniam,  dilectissimi. 

Address  to  the  people. 

Freface — Orcnms,  dilectissimi  (3). 

Exaudi  nos  (7). 
Vere  dignum,  with  J^terne  Deus  bonorum  dator  (a). 
Investiture  with  stole. 
Senedictioii — Deus  Sanctification\nn  {(p). 
Cruciform  unction  of  both  liands  (f). 
Delivery  of  paten  and  chalice. 
Senediction. 

SaUshury. — Friesls. 

Presentation  by  Archdeacon. 

Duties  of  Priestliood  explained — Sacerdotem  oportet. 

[A  long  address  by  the  Bisliop.    Winton  Pontif.] 

Ordination  by  the  Bishop  in  silence,  the  Priests  assisting. 

Praefatio  Sacerdotum  cum  nota  stando,  Oremus,  dilectissimi  (3). 
[In  the  Exeter  Pontifical  is  the  Populi  Commonitio,  Commune 
votum.] 

Exaudi  nos,  qusosumus. 

Vere  dignum,  with  prayer  for  tlie  Priests. 

Investiture  witli  stole  and  cliasublc. 

Cousecration  of  the  hands  with  oil  and  chrism. 

Oratio— Deus  Sanctificationum  omnium  {(p). 

The  Hymn,  "  Vcni,  Creator  Spiritus"  [omitted  in  Winton  Ponti- 
fical]. 

Blessing  of  the  hands. 

Delivery  of  the  paten  and  chalice. 

[lu  the  Winton  Pontifical  Consummatio — Sit  nobis. 
Communis  oratio  (5). 
Deus  Sanctificationum  (<^). 
The  Benediction.] 

The  Mass — After  the  Post-Communion. 

The  ordination  by  tlie  Bishop — Accipe  Spiritum  Sanctum. 

Arrangement  of  the  chasuble.  [Tliis  is  found  also  in  the  Greek 
Euchologium,  where  "  the  Bread"  is  put  into  the  hand  of  tlie 
newly  ordained  Priest.  The  Deacon  has  a.  flapper  delivered  to 
him.     Assemanni,  xi.  132.] 

Benediction. 

1519,  1552,  16G2. 
Sermon  or  Exhortation. 

Presentation  by  tlic  Archdeacon. 

Address  to  the  people.  After  tlie 

1CG2,'    The  Litany.  .  Veni,  Creator, 

Collect — Almighty  God   [the  Consecra-  1552. 

tion  (a)  and  Preface]. 
Epistle,  Eph.  iv.  7  [Acts  xx.;  1  Tim.  iii.,  1552]. 
Tlic  Gospel,  Malt.  ix.  3G  [.Matt,  xxviii.,  1552]. 
John  X.  1  [and  John  xx.,  1552]. 

Address  to  the  Candidiitcs      "i    [after  the  Veni,  Crcatoi', 
Prayer  for  them.  /  1552.] 

Veni,  Creator  [after  the  Gosiiel,  1552]. 
Prayer— Almighty  God  [Benediction  (<p)]. 
Ordination  by  the  Bisliop,  the  Priests  assisting. 
Delivery  of  the  Bible. 


Collect — Most  Merciful  Father  [Consnmmatio]  (S). 
Prevent  us,  O  Lord  [1662]. 
The  Benediction  [1662]. 

C0X9ECEATI0N   OF   BlSnOPS. 

Tlie  offices  for  cousecration  of  a  Bishop  agree  in  having  a 
Prayer  for  the  Elect,  Oremus,  dilectissimi,  the  Benediction, 
Adesto  supplicatiouibus,  and  the  Consecration,  Deus  honorum. 
Tlie  Unction  appears  first  in  the  Sacramentary  of  Gelasius,  and 
the  delivery  of  the  staff  in  Egbert's  Pontifical.  A  form  of  en- 
thronization  also  occurs  at  an  early  date. 

Episcopus  cum  ordinatur,  duo  Episccpi  ponant  et  teneanl 
Evangeliorum  codicem  supra  caput  et  cervicem  ejus,  et  uno  super 
eum  fundente  benedictionem  reliqui  omnes  Episcopi  qui  adsunt 
manibus  suis  caput  ejus  taugant.  [IV.  Council  of  Carthage.] 

Sacramentary  of  Pope  Leo  [Migne,  Iv.  11-1]. 
Exaudi,  Domine,  suppUcum  preees  (e). 
Suscipe,  Domine. 
Adesto,  Misericors  Deus  (7). 
Propitiare  Deus  (o). 
Deus  honorum  omnium  (/3). 

Sacramentary  of  Gelasius  [Morin,  267}. 

Consecration  with  laying  on  of  the  Gospels. 

Oremus,  dilectissimi  (5). 

Adesto  supphcatiouibus  (7), 

Propitiare  Domine  (a). 

Deus  honorum  omnium  (/3). 

Unction  with  chrism. 

In  a  very  ancient  French  Fontijical  of  Foictiers,  c.  511^60, 
printed  by  Morin. 

Exhortation  to  the  people. 
Oremus,  dilectissimi  (5). 
Exaudi,  Domine  (e). 
Propitiare,  Domine  (o). 
Collect— Deum  totius  sanctific.ationis. 

Consecratio — Deus  honorum  omnium  (3),  containing  a  pr.iycr  for 
spiritual  unction. 

Sacram.  Gregorii  [Migne,  Ixxviii.  p.  223]. 

Ordination  with  imposition  of  hands. 

Prayer  for  the  Bishop — Oremus,  dilectissimi  (S). 

Benediction  of  the  Bishop — Adesto  supplicatiouibus  nostris  (7). 

Another  prayer  for  the  same — Propitiare,  etc.  (a). 

Consecration — Deus  honorum  omnium  (;8). 

Unction. 

Gallican  Liturgy  [Muratoi'i,  669 ;  Migne,  l-xxii.  323]. 

E.xliortatio  ad  populum. 

Oratio  et  prcces— Oremus,  dilectissimi,  the  third   Prayer  in  tlio 
Ordo  Romanus  (5). 
Exaudi,  Domine  (e). 
Propitiare,  Domine  (o). 
CoUectio — Deus  omnium  sanctificationum. 

Consecratio — Deus  honorum  omnium,  with  a  prayer  for  unction 
of  the  Holy  Ghost,  and  for  enthronement  ifi). 

Liturgia  Alemannica  [9th  century,  Gerberti,  42]. 

Benedictio — Adesto  qusesumus  {y). 

Propitiare  (a). 

Consecratio— Deus  honorum,  with  prayer  for  the  Holy  Spirit  (18). 

Font.  Fgherti. 
Ordination  by  one  Bishop  pronouncing  the  Benediction,  two  hold- 
ing the  Gospels   over  the  neck  of  the  ordained,  and  the  rest 
holding  their  hands  over  his  head. 

(     Oremus,  dilectissimi  (5). 
Three  Prayers     ]      Adesto  supplicatiouibus  (7). 

V      Propitiare,  Domine  (c). 
Consecration  of  the  hands  of  the  Bishop. 
Unction  of  his  head. 
Delivery  of  the  pastoral  staff  and  ring. 


* 


AN  INTRODUCTION  TO  THE  ORDINAL. 


535 


Prayer  ad  pontificcra  oi'dlnandum — Deus  honorum  omnium  (0), 
Installation  of  the  Bishop  on  his  throne,  with  prayer,  Omnipotens 

Pater  (0- 
The  Benediction. 

Benedietio    in    consummatione    Episcopi.      Spiritns    Sanctus 

Septiformis  veniat  super  te,  et  virtus  Altissimi  sine  peccato  cus- 

todiat  te,  et  omnis  benedietio  quae  in  Scripturis  Sanctis  seripta  est 

J         super  te  veniat.     Confirmet  te  Deus  Pater  et  Filius  et  Spiritus 

Siinctus,  ut  habeas  vitam  Eetemam  et  vivas  insaecnla  sseculorum. 

Amen. 

Salishurt/  Pontifical. 

Bishop. 
Presentation  by  two  Bishops. 
Examination  liy  the  Archbishop. 
The  Mass  begun  with  the  Prayer  Adesto  snpplicationibus  (7),  to 

the  end  of  the  Sequence. 
The  Archdeacon  robes  the  Elect. 
Two  Bishops  present  him. 
Orenius,  dilcctissimi  (5). 
The  Litany. 

[The  Hymn — Veni,  Creator]  [Winton  Pontif.] 
The  Gospels  laid  on  t!ie  head  of  the  Elect  [with  Accipe  Spiritura 

Sanctum,  E.\eter  Pont.]. 
Veni,  Creator. 
Vere  Dignum,  with  the  preface  for  the  Bishop  Elect.     Domine 

Sancte  ....  honor  omnium  dignitatum  {$). 
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  (Q. 
Benediction   of  the   Septiform  Spirit   [occurring   also  in   Pont. 

Egherti]. 
Unction  of  the  hands  of  the  Elect. 
The  delivery  of  the  pastoral  staff    [also  in  Pont.   Egbert  and 

Dunstan]. 
The  delivery  of  the  ring  [also  in  Pont.  Egbert]. 
The  delivery  of  the  mitre. 
The  delivery  of  the  Gospels. 
The  Post-Communion. 

Greek  EucTiologium  [of  the  11th  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  Priest  N.  to  be  Bishop  of 
the  city  ^,  and  we  therefore  pray  that  the  Grace  of  the  Holy 
Spirit  may  descend  upon  him. 

The  Archdeacon  then  says,  "  Attend,"  and  the  Patriarch  reads 
the  letter  ;  then  Kyrie  Eleison  is  said,  aud  the  Elect  is  led  up  by 
three  Bishops,  assistants  in  the  consecration.  Then  the  Patri- 
arch lays  the  book  of  the  Gospels  on  his  neck,  the  Bishops 
touching  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  cnthronization  the  newly 
consecrated  Bishop  communicates  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,  xxviii.  18  [1662J. 

Presentation  to  the  Bishop. 

Oath  of  due  Obedience. 

Address  to  the  Congregation. 

The  Litany. 

Prayer — Almighty  God,  Giver  of  all  good  thhigs  [Consecra- 
tion] {$). 


Address  to  the  Elect. 

Interrogation  of  the  Elect. 

The  Elect  robes. 

Veni,  Creator. 

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  tlie  oath  of  Obedience  to  the  Bishop  of  Eome  by 
Act  28  Hen.  VIII.  c.  x.  In  tlie  winter  of  1548,  a  Committee, 
consisting  of  the  Primate,  the  Bishops  of  Rochester,  Ely,  Lincoln, 
and  Westminster,  according  to  Heylin  [Hist,  of  Reform.,  pp.  57, 
58],  the  Deans  of  St.  Paul's,  Lincoln,  Exeter,  Ch.  Ch.,  Archdeacon 
Robertson,  and  Redmayne,  Master  of  Trinity  College,  Cambridge, 
and,  as  Burnet  adds,  (Collier  inclining  to  the  same  belief,)  the  Arch- 
bishop of  York,  and  Bishops  of  London,  Durham,  Worcester, 
Norwich,  St.  Asaph,  Salisbury,  Coventry,  Carlisle,  Bristol,  and 
St.  David's  [Burnet,  Hist,  of  the  Reform,  pt.  ii.  b.  i.,  and  Collier, 
Eccles.  Hist.  pt.  ii.  b.  iv.],  was  appointed  to  reconstruct  an  Or- 
dinal. The  old  books  of  Ecclesiastical  offices  had  been  destroyed 
ruthlessly  and  needlessly  by  the  King's  orders  [CardwcU,  Doc. 
Ann.,  No.  xx.]  ;  and  therefore,  in  November,  1549,  the  Parliament 
made  an  Act,  declaring  that  "  forasmuch  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  consecrat- 
ing of  bishops,  priests,  and  deacons,  or  nnnistcrs  of  the  Church  : 
Be  it  therefore  enacted  by  the  King's  Highness,  with  the  assent  of 
the  Lords  spiritual  and  temporal,  and  the  Commons  in  this  present 
Parliament  assembled,  and  by  the  authority  of  the  same,  that  such 
form  and  manner  of  making  and  consecrating  of  archbishops, 
bishops,  priests,  deacons,  and  other  miuisters  of  the  Church,  as 
by  six  prelates  and  six  other  men  of  this  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  Seal  of  England  before  the  1st  day  of 
April  next  coming,  shall  by  virtue  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  aud  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 
[Strype's  Mem.  of  Cranmer,  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,  Subdeacons  and  Readers,  &c.  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  very  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  Cireek  Church,  and  not  prac- 
tised at  Rome  until  after  the  time  of  Nicholas  I.,  was  laid  aside ; 
as  was  also  the  blessing  of  the  Priest's  habit  with  a  speciid  bless- 
ing for  his  offering  acceptable  sacrifices,  a  ceremonial  not  of 
earlier  date  than  the  eighth  century.  But  the  delivery  of  the 
chalice,  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  fis~s'oris,  symbolically  of  their  office  of  presenting 
the  sacrifices  before  the  Lord  [E.tod.  xxix.  21].  The  Service 
bean  with  an  Exhortation;  and  one  of  the  following  Psalms, 
xl.,  exxxii.,  and  cxxxv.,  at  the  discretion  of  the  celebrant,  was  to  be 
sung  as  the  iutroit  to  the  Holy  Communion.  For  the  Epistle 
was  appointed  Acts  sx.  17  —  35,  or  else  1  Tim.  iii.  1.  8  ;  for  the 
Gospel,  Matt,  xxviii.  18  to  the  end,  or  John  x.  1 — 16,  or  John 


536 


AN  INTRODUCTION  TO  THE  ORDINAL. 


XI.  19—23.  The  Veni  Crnator  having  been  sung,  the  Deacon 
was  presented  by  the  Archdeacon.  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  candi- 
date for  Deacon's  orders,  with  the  addition  of  the  word  "  white." 
The  oath  of  the  King's  supremacy  wiis  administered,  and  the 
Exhortation  made  by  tlie  Bishop,  who  proceeded  to  put  a  series  of 
questions  copied  literally  in  part,  and  wholly  in  spirit,  fi'om  the 
interrogatories  made  in  the  Elder  Pontificals  to  Bishops ;  after  a 
certain  space  kept  in  silence  for  prayers  Ijy  the  congregation,  the 
Bishop,  having  said  a  prayer,  ordained  the  Deacon  to  the  Priest- 
hood, and  delivered  to  him  the  Bible ;  the  Holy  Communion  fol- 
lowed, with  a  special  Prayer  before  the  Benediction.  In  the 
ordering  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 
Bisliop  of  Eomc  and  all  his  detestable  enormities,"  &c.  "  That  it 
may  please  Thee  to  illuminate  all  Bishops,  Priests,  and  Ministers 
of  the  Church,"  ic.  "  That  it  may  please  Thee  to  bless  these 
men,  and  send  Thy  grace  upon  them,  that  they  may  duly  execute 
the  office  now  to  be  committed  unto  them  to  the  edifying  of  Thy 
Church,  and  to  Thy  honour,  praise,  and  glory."  The  Epistle  was 
1  Tim.  iii.  8 — 16,  or  Acts  vi.  2.  The  oath  of  the  King's  supremacy 
was  uuich  longer,  and  in  a  dill'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  Communion  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  Priests." 
At  the  presentation,  the  elected  Bishop  was  to  have  upon  him  a 
surplice  and  cope,  and  the  presenting  Bishops  to  be  in  siu-pUces 
and  copes,  and  bearing  their  pastoral  staves  in  their  hands.  The 
Archbishop  laid  tlie  Bible  on  the  neck  of  the  consecrated  Bishop, 
and  put  the  stati'into  his  hand,  saying,  "  Be  to  the  flock,"  &c. 

This  complete  Form  and  Manner  was  published  in  March, 
1549-1550,  and  printed  by  Richard  Grafton,  Printer  to  the 
King,  and  five  Bishops  were  consecrated  according  to  it.  Un- 
happily the  efibrts  of  the  extreme  reformers  prevailed  now  over 
the  better  judgment  of  the  Catholic  party.  The  influence  of 
IVter  Martyr,  Alasco,  Bucer,  and  Calvin  was  felt  in  the  counsels 
of  Hooper,  Poynet,  aud  their  followers.  In  cousefpienee  of  their 
representations,  a  new  review  was  instituted  in  the  commence- 
ment of  1551 ;  and  on  and  aft«r  All  Saints'  Day,  1552,  the  Second 
Book  of  Edward  VI.  was  ordered  to  be  in  use.  The  handiwork 
of  violent  men  of  factious,  peevish,  and  perverse  spirit  is  only  too 
recognizable,  "bewraving  their  own  folly,"  and  "full  of  innova- 
tions 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  Commu- 
nion, the  habits  of  the  candidates  .and  of  the  presenting  and  elect- 
ing Bishops,  the  delivery  of  the  chalice  and  sacred  elements,  and 
of  the  pastoral  stall',  was  omitted,  and  ouly  one  change  was  made 
for  the  better  at  the  instance  of  Hoojier,  the  substitution  in  the 
oath  of  the  King's  supremacy  of  the  words.  So  help  me  God, 
ill  rough  Jesus  Christ,  for  all  Saints  and  iheholy  Ecangelists.  By 
statute  .'j  aud  6  Edw.  VI.  cap.  i.  §  45,  the  fonn  and  manner  of 
making  aud  consecrating  of  Archbishops,  Bishops,  Priests,  and 
Deacons,  was  annexed  to  the  Book  of  Common  Prayer,  "  faitli- 
fully  and  godly  perused,  explained,  and  made  fully  perfect." 
T'nis  Act  passed  the  House  of  Commons,  and  was  retuined  to  the 
Lords,  April  14,  1552  [Collier,  Ecelcs.  Hist.  p.  iv.  b.  ii.  Biu'net, 
p.  ii.  b.  i.],  and  the  35th  of  the  Articles  drawn  up  in  1552  by 
a  Committee  delegated  by  both  Houses  of  Convocation,  and  in 
force  until  G  Eliz.,  declares  that  the  book  of  the  Ordering  of  the 
Ministers  of  the  Church,  for  truth  of  doctrine  is  godly,  and  in 
notliiug  is  repugnant  to  the  sound  doctriue  of  the  Gospel,  but 
agreeth  thereto,  and  doth  much  promote  aud  illustrate  the  same. 
The  25th  Article,  entitled,  *'  Nemo  in  Ecclesia  miuistret  nisi  voca- 
tus,"  is  literally  the  same  as  the  23rd  in  the  Articles  of  Picligion  of 
1502.     Only  one  Bishop  was  consecrated  aceorduig  to  this  Ordinal. 


Out  of  twenty-six  sees  twenty  were  still  occupied  by  BisbofA 
who  had  been  consecrated  according  to  the  use  of  the  old  Pon- 
tificals :  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  an- 
nexing it  to  the  Book  of  Common  Pnayer,  were  repealed  j  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  unanswer- 
able testimony  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  party  contented  themselves  witli  re- 
quiring "the  supply  of  those  things  wanted  before,"  such  as 
unction  and  the  dehvery  of  sacred  vessels  and  of  the  proper 
habits  [Art.  xv.  1553.  Burnet,  pt.  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.  206],  and  Pope 
Julius  in  his  Bull,  1553,  giving  Legatine  power  to  Cardinal 
Pole,  desired  him  to  reconcile  and  reinstate  the  Bishops  and  Arch- 
bishops in  their  Cathedral  Churches,  and  permit  them  to  ordain 
to  the  priesthood, — ad  qnoscunque  etiam  saeros  et  Presbyteratus 
ordines  proniovere  et  in  illis  aut  per  eos  jam  licet  miniis  reetS 
susceptis  ordinibus,  etiam  in  altaris  ministerio  ministrare  necnon 
munus  consecrationis  suscipere  [Cardw.,  Doe.  Ann.  xxxii.].  It  will 
be  borne  in  mind  that  these  subsidiary  rites  and  ceremonies,  as 
will  be  shown  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  June  13,  1558,  every  copj-  of 
the  English  Ordinal  was  required  to  be  delivered  up  to  the 
Ordinary  of  the  diocese  [Card well.  No.  xxxix.].  Thirteen  Bishops 
were  consecrated  during  the  imprisonment  of  the  Primate 
Cranmer,  and  as  many  were  irregularly  intruded  into  sees  not 
vacant  [Burnet,  pt.  ii.  b.  ii.  Hejlin,  p.  208]  by  the  authority  of 
the  Pope,  which  hud  been  renounced  by  the  Provincial  Synods  of 
Canterbury  and  York,  as  well  as  by  individual  dioceses.  In 
November,  1558,  Queen  Mary  .and  Cardinal  Polo  died. 

On  the  accession  of  Queen  Elizabeth  the  Second  Book  of 
Edward  VI.  with  the  Ordinal  having  been  revieived  by  Parker, 
Cox,  Pilkington,  Grindal,  Sandys,  Guest,  May,  Bill,  and  Smith, 
was  restored  by  Act  of  Parliament,  April  20,  1  Eliz.  c.  ii.  §  3,  to 
be  in  force  and  efl'eet  after  June  24,  and  the  Act  of  Repeal  jiassed 
in  Queen  Mary's  reign  was  annulled.  On  December  17, 155'J,  at 
Lambeth  Chajiel,  Parker  was  conseci-ated  to  the  arch-see  of 
Canterbury  by  the  Bishops  of  Chichester,  Bedford,  and  Exeter. 
The  Ordinal  had  been  included  under  the  "words  of  Administra- 
tion of  Sacraments,  Rites,  and  Ceremonies,"  but  Bp.  Bonner 
objected  that  it  was  not  expressly  named,  although  of  course  it 
formed  an  integi-al  part  of  the  Book  of  Common  Prayer  by 
statute  of  1552,  and  had  been  repealed  together  with  it  in  1553. 
However,  to  put  an  end  to  all  such  exceptions,  an  Act  was  passed 
Septend)er  13,  1566,  8  Eliz.  cap.  i.  §  3,  5,  confirmed  by  1  Jac.  I. 
c.  XXV.  §  48,  authorizing  the  use  of  the  Ordinal  in  future,  and 
declai'ing  that  all  persons  that  had  been  or  should  be  made, 
ordered,  or  consecrated  by  it  were  true  Archbishops,  Bishops, 
Priests,  and  Deacons.  But  the  XXXVIth  Article  of  Religion, 
drawn  up  in  1562,  and  confirmed  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  Articles  by 
the  Clergy;  the  Constitutions  Ecclesiastical,  1575,  further  re- 
quired that  Holy  Orders  should  be  given  only  according  to  the 
fonn  and  manner  of  the  Ordinal ;  and  in  those  of  1604  [c.  xxxvi.] 
all  impugners  of  the  Ordinal  were  declared  excommunicate,  and 
all  candidates  for  the  ministry  required  to  acknowledge  its  con- 
formity with  the  Word  of  God.  Courayer  mentions  the  im- 
portant fact  that  Pope  Pius  IV.  by  his  envoy  offered  to  confirm 
the  whole  English  Prayer  Book,  of  course  including  the  Ordinal, 
provided  the  Church  of  England  would  be  reconciled  to  the 
Pope  and  acknowledge  his  supremacy  [ch.  xiii.  p.  235].  In 
1610,  when  a  complete  Pontifical  was  to  have  been  drawn  up, 
the  form  of  Ordering  Bishops,  Priests,  aud  Deacons  was  to 
have  been  retained  [Heylin,  Cypr.  A-nglic.  pt.  ii.  p.  414].  In 
January,  1645,  the  Book   of  Common   Prayer  was  proscribed. 


AN  INTRODUCTION  TO  THE  ORDINAL. 


537 


On  March  25,  1661,  by  royal  counnission.  King  Charles  II.  cm- 
powcrud  Conferences  to  be  held  for  a  "review  of  the  Book  of 
Common  Prayer,  comparing  the  same  with  the  most  ancient 
Liturgies  which  have  been  used  in  the  primitive  and  purest 
times."  Bishops  Cosin,  Wren,  Sanderson,  Nicholson,  Morley, 
Henchman,  Skinner,  and  Warner  proceeded  to  undertake  the 
work,  assisted  by  the  MS.  notes  of  Bishops  Cosin,  Overal,  and 
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,  and  subscribed  by  both  Houses. 
On  M.ay  19,  1662,  the  Bill  for  the  Uniformity  of  Public  Prayers 
and  Administration  of  the  Sacraments  received  the  Royal  Assent, 
and  provided  that  the  new  Book  should  be  used  after  the  Feast 
of  St.  Bartholomew,  1662  [13  &  14  Car.  II.  e.  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  Gospels  according  to  the  last  translation.  The 
former  were  numerous  and  of  greater  significancy  and  importance. 

In  the  Orderiiiff  of  Deacons  the  words,  "After  Morning 
Prayer  is  ended  there  sh.all  be  a  Sermon  or,"  were  added  in  the 
first  rubric.  The  Bishop  was  rcqinrcd  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  and  apparel 
suitable  to  the  order  to  which  they  w  ere  to  be  ordained, — "  the 
vestures  appointed  for  their  ministry,"  a  plam  albe  or  surplice, 
with  a  cope  for  Priests,  and  albes  with  tnnicles  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  jiassage,  "  from  the  tyranny  of  the  Bishop  of  Rome  and 
liis  detestable  enormities;"  "Bishops,  Priests,  and  Deacons,"  for 
the  vague  wording,  "  Bishops,  pastors,  and  ministers  of  the 
Church ;"  and  for  "  to  bless  these  men  and  send,"  &c.,  "  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  the  Service  for  the  Communion,  with  the  Collect,  Gospel,  and 
Epistle  as  foUoweth."  The  candidate  was  desired  to  "  humbly 
kneel  before  the  Bishop."  At  the  delivery  of  the  Gospel,  the 
words  "  thereto  licensed  by  the  Bishop  himself,"  were  substituted 
(ov  "  thereunto  ordinarily  comwanded."  Instead  of  the  Gospel 
of  the  day,  a  proper  Gospel  was  enjoined;  and  the  Collect, 
"  Prevent  us,  0  Lord,"  was  added  from  the  Post-Communion 
Oflace.  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  alms  of  the  parishioners  or  others." 

The  Ordering  of  Priests.  The  form  hitherto  began  with  the 
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  beginning  of  the  Service 
in  a  manner  like  that  for  tlie  Ordering  of  Deacons.  For  the 
Epistle  of  1552,  Acts  xx.  17—35,  or  1  Tim.  iii.,  transferred  to 
the  Consecration  of  Bishops,  because  the  irpea^uT^poi  mentioned 
therein  were  the  Bishops  of  Asia  Minor  [St.  Clirysostom,  Hom. 
xi.  1.  Theodoret  in  1  Tim.  iv.  14.  (Ecumenius,  Comra.  in  1 
Tim.  c.  xiii.  Theophylact  in  1  Ep.  ad  Tim.  iv.  14.  Suieer,  Thcs. 
Eccles.  ii.  p.  824.  Aquinas,  Comm.  cap.  iv.  §  3],  Eph.  iv.  7  was 
appointed.  The  Gospel,  Matt,  xxviii.  18—20,  now  the  appro- 
priate third  Gospel  for  the  Consecration  of  Bishops,  was  ex- 
changed for  Matt.  ix.  36,  and  the  third  Gospel,  John  xx.,  was 
removed  to  that  Service  also.  Another  translation  of  the  hymn, 
Veni  Creator,  probably  made  by  Dryden,  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  the  words  "  Receive  the  Holy  Ghost,"  in  order  to 
determine  the  Oi'diiialion  to  the  Priesthood.     The  old  rubric  was 


ambiguous  ;  "  if  the  Orders  of  Deacon  and  Priesthood  be  given 
both  upon  one  day,  then  shall  all  things  at  the  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  the  Ordering  of  Priests,  and  immediately  after 
the  Epistle,  the  Deacons  shall  be  ordered,  and  it  shall  suffice  the 
Litany  he  said  once."  It  was  now  expanded  into  a  fuller  and 
clearer  shape  :  "  And  if  on  the  same  day  the  Orders  of  Deacons  be 
given  to  some,  and  the  Order  of  Priesthood  to  others,  the 
Deacons  shall  he  first  presented  and  then  the  Priests,  and  it  sliall 
sutfiee  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.  Ira- 
medhately  after  which  they  that  are  to  be  made  Deacons  shall 
take  the  Oath  of  Supremacy,  be  examined  and  ordained  as  is 
above  pi-eseribed.  Then  one  of  them  having  read  the  Gospel, 
which  shall  he  either  out  of  Matt.  ix.  36 — 38,  as  before  in  this 
Office,  or  else  Luke  xii.  35 — 38,  as  before  in  the  form  for  Ordering 
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.  In  place  of  the  old  title  and 
rubric,  "  The  form  of  Consecrating  of  an  Archbishop  or  Bishop," 
these  were  added,  "  The  form  of  Ordaining  or  Consecrating  of  an 
Archbishop  or  Bishop,  which  is  always  to  be  performed  on  some 
Sunday  or  Holyday."  "  Wlien  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  Service,  in  which  this  shall  l)e  the  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  show  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  presence  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  he  presented  by  two. 
Bishops  unto  the  Archbishop  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  bg  lanfid  com- 
mission, the  Archbishop  sitting  in  his  chair  near  the  Holy  Table, 
and  the  Bishops  that  present  him  saying."  A  provision  was  thus 
made  for  a  proper  habit  to  be  worn  by  the  Elect,  for  the  proper 
position  of  the  Archbishop,  and  for  the  appointment  of  liis 
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  rubric  was  altered  from 
"  he  shall  say,"  to  "  the  proper  suffrage  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  ques- 
tions, for  the  words  "  the  Archbishop,"  the  rubric  was  added, 
"then  the  Archbishop,  standing  np,  shall  sag;"  and  for  the 
rubric  "  then  shall  be  sung  or  said,  Come,  Holy  Ghost,"  another 
was  substituted,  "  Then  shall  the  Bishop  Elect  put  on  the 
rest  of  the  Episcopal  habit,  and  kneeling  down,  Veni  Creator 
Spiritus  shall  be  sung  or  said  over  him,  the  Archbishop  begin- 
ning, and  the  Bishops  with  others  that  are  present  answering  by 
verses  as  foUoweth.'*  In  the  rubric  preceding  the  Consecration 
the  words,  "  kneeling  before  them  on  his  knees,"  were  added 
after  "the  c'ccted  Bihop;"  and  for  the  form,  "Take  the  Holv 

3  Z 


53S 


AN  INTRODUCTION  TO  THE  ORDINAL. 


Ghost,  and  rememter  that  thon  stir  np  the  grace  of  God  which  is 
in  thee  by  imposition  of  hands,  for  God  hath  not  given  ns  the 
spirit  of  fear,  but  of  power,  and  love,  and  of  soberness,"  anotlier 
was  ordered  :  "  Seceive  the  Holy  Ohost  for  the  office  and  work 
of  a  Bishop  in  the  Church  of  God,  note  committed  ittito  thee  hr/ 
the  imposition  of  our  Jiaiids,  in  the  name  of  the  Father,  and  of 
the  Son,  and  of  the  Soli/  Ghost.  Amen.  And  remember,"  &c., 
thus  emphatically  marking  the  consecration  to  the  Kpiscopate. 
The  words  "  with  other,"  were  changed  into  "with  otliers"  who 
were  to  commnnicate  with  the  new-consecrated  Bishop ;  and 
"after  the  last  Collect"  to  "for  the  last  Collect,"  "Prevent  us, 
0  Lord,"  being  inserted  before  the  Benediction. 

Such  is  the  history  of  the  great  revision  of  the  Ordinal  of  lfiG2. 
Some  ceremonies  were  with  reverence  restored  in  conformity 
with  ancient  precedents;  many  improvements  were  made,  and 
certain  reconstructions  to  secure  greater  conformity  in  the  ser- 
vices were  carried  out.  In  the  year  1689  some  insidious  designs 
against  the  integrity  of  the  Ordinal  were  set  on  foot ;  but, 
under  God's  good  providence,  frustrated.  With  some  few  varia- 
tions, 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  foi-m. 

§   The  Essentials  of  Ordination. 

The  Greek  words  for  Ordination  were  TiXnovv,  hyti^en/  [J.jhu- 
son's  L'nbl.  Sac.  ch.  ii.  sect.  1],  and  TcKea-iovpyic:,  KaBiepwiris 
[Zonaras  in  I.  Can.Apost.],  and,  by  Dionysius,  lepariK^)  TfXc/miris, 
but  almost  universally  x^'porofia  in  the  sense  both  of  Election 
[1  Cone.  Xica;r.  a.b.  325,  c.  iv.  1  Cone.  Antioch,  a.b.  311,  c. 
six.,  and  Laodic^a,  a.d.  365,  c.  v.  2  Cor.  viii.  19,  as  the 
Jewish  Judges  of  Consistories  and  the  public  Magistrates  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. 
Xeo-Ca?sar.  c.  ix.  a.d.  314.  Ancyra,  c.  314,  c.  x.  2  Cone.  Nic. 
c.  xiv.  St.  Basil,  Ep.  ad  Amph.  o.  x.  St.  Clirys.  in  Ep.  ad  Tit. 
c.  i.  Horn.  ii.  in  Ep.  ad  Phil.]  The  word  xe'poflco-i'a,  employed 
by  the  Council  of  Antioch,  c.  341,  c.  x.,  and  the  2  Connc!  of 
Kicaea,  c.  4,  means  benediction  of  the  ordained;  eViflfo-is  rHv 
XcpHiv,  which  expresses  the  actual  ceremony  or  matter  of 
Ordination,  is  a  mere  synonym  for  x^poTov/a.  The  Laying  on 
of  the  Bishop's  hands  is  the  only  essential  rite  of  Ordination, 
being  of  Apostolical  origin,  having  Scriptural  authority,  and 
being  that  ceremony  which  has  prevailed  in  all  ages  and 
among  all  branches  of  the  Cathohc  Church.  [Inst.  Calvini, 
lib.  ix.  c.  iii.  §  16.  Reform.  Leg.  Ecclcs.  de  Sacr.  c.  vi.  Becan. 
<le  Sacrara.  c.  ixvi.  qu.  iv.  3.  6.]  Laying  on  of  hands  was  the 
action  used  in  blessing  among  the  Jews  [Gen.  xlviii.  14],  and 
was  employed  by  our  Saviour  [Mark  x.  16],  and  also  in  the 
consecration  of  Priests  [Numb,  xxvii.  18,  19.  Deut.  xxxiv.  9. 
Kumb.  viii.  10.  Exod.  viii.  6,  7],  the  hand  being  svmbolical  of 
Divine  aid  [Ps.  Ixxxix.  21,  22.  Ezek.  iii.  14].  Oiil-  Lord  used 
the  incommunicable  ceremony  of  Brei^tliing,  as  the  Author  of  the 
l.ravenly  gift,  and  as  showing  that  the  assistance  of  the  Holy 
(ihost,  which  procecdcth  from  Him  alone,  could  make  efficient 
ministers  of  the  Xew  Testament,  and  would  be  given  to  them  for 
their  spiritual  work.  But  as  He  ascended  He  laid  on  His  up- 
lifted hands  and  blessed  His  Apostles  [Luke  xxiii.  50],  and  this 
significant  action  was  adopted  by  them  as  symbolical  of  Divine 
protection,  and  a  token  of  delegated  and  spiritual  power.  Thus  St. 
Paul  and  St.  Barnabas  were  ordained  with  prayer  and  the  lavin" 
on  of  hands,  and  arc  said  to  be  sent  forth  by  tlie  Holy  Ghost 
[Acts  xiii.  3].  Thus  St.  Timothy  was  consecrated  [1  Tim",  iv.  14. 
2  Tim.  i.  6];  thus  the  Bishops,  ordained  by  the  Apostles,  are  said 
to  have  been  constituted  by  the  Holy  Ghost  [Acts  xx.  28].  Thus 
Deacons  were  ordained  [Acts  vi.  3],  and  Priests  [1  Tim.  v.  22] 

This  doctrine  has  been  held  by  Fathers,  Councils,  and  Canonists. 
[St.  Jerome  in  Esai.  Iviii.  10.  St.  Augustine  de  gest.  cum  Emer 
§  X.  ;  de  Bapt.  contr.  Donat.  c.  i.  §  2 ;  contr.  Ep.  Parmcn.  1.  ii.  c. 
1^,  §  -8.     St.  Ambrose  de  Dign.  Saccrd. ;  Comm.  in  1  Tim.  e.  iv. 


r.  14.  St.  Cyprian,  Ep.  Ixvii.  ad  CTer.  et  pleb.  Hisp.  St.  Basil. 
Ep.  ad  Amphil.  c.  1.  St.  Chrysostom,  in  cap.  xv.  Act.  Horn.  xiv. 
St.  Gregory  Nazianzen,  Orat.  xliii.  in  laude  Basilii;  1  Cone. 
Nicsen.  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  Eeform.  Leg.  Ecclcs.  de  Eccl.  p.  99,  and  by  the  ritualists 
Sym.  Thess.  c.  v. ;  Dionys.  Areop. ;  P.  Innoc.  i.  ad  Episc.  Maced. 
Ep.  xxii.  §  5.  St.  Thom.  Aquinas,  Dist.  xxiv.  qu.  ii.  act.  iii. 
Estius,  1.  iv.  d.  24,  §  1.  24.  Juennius  de  Sacr.  Q.  iii.  diss.  viii. 
Habert's  Archier.  p.  121.  Morin  de  Sacr.  Ord.  pt.  iii.  Ex.  i. 
c.  1,  §  2.  Dens.  Tract,  de  Ord.  vii.  p.  47.  Bellanniue  de  Sacr. 
Ord.  lib.  i.  cix. ;  de  Rom.  Pont.  lib.  i.  c.  xii.  Marianus  ape- 
nardum.  Arcudius  de  Sacr.  Ord.  1.  vi.  c.  5.  Maldonatus  de  vii. 
Sacr.  qu.  iii.,  &e.  See  also  Prideaux,  Viilidity,  pp.  70 — 82,  and  my 
"  Ordinal,"  pp.  248-9,  note  1.]  The  ancient  Sacramentaries  make 
mention  of  no  other  rite.  The  Greek  Bishops  use  only  the  riglit 
hand  in  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  Cliurch  the  Bishop  lays  on 
lx)th  hands,  and  in  the  Ordering  of  Priests,  the  Priests  present, 
without  speaking,  lay  their  hands  conjointly  with  the  Bishop  on  the 
head  of  the  Deacon  as  a  sign  of  their  approbation  and  reception  of 
the  newly-ordained  Priest,  to  give  a  proof  of  previous  deliberation, 
and  to  guarantee  to  the  Church  that  the  Bishop  was  acting  with 
competent  authority,  and  that  there  is  no  defect  in  his  minis- 
tration 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  tlie 
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  Comieil  of 
Carthage,  a.d.  398,  "  When  a  Priest  is  ordained,  the  Bishop  blesses 
and  holds  his  hand  above  his  head,  and  all  the  Priests  hold  their 
hands  next  the  Bishop's  hand  above  his  head,"  is  quoted  in  all 
the  old  Sacramentaries  up  to  the  twelfth  century;  bnt  in  the 
Pontifical  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.  Morin,  P.  ii. 
p.  280].  The  Bishop  alone  laid  on  hands  in  the  ordination  of 
Deacons  [Martene,  u.  s.  §  1].  The  Unction  of  the  Priest's  hands, 
and  the  delivery  of  the  vessels  and  habits,  were  later  ceremonies, 
which  at  the  Reformation  were  laid  aside ;  in  the  revised  Prayer 
Book  of  1552  the  delivery  of  the  chaUce  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  Gallican  Chnrch,  as  it  was  the  custom  at 
Constantinople  to  place  the  order  for  the  Holy  Communion  in 
the  hands  of  the  Priest,  with  the  word''A{ios;  and  by  the  Eucho- 
logium,  the  Priest  is  directed  at  once  to  read  from  the  Book  of 
the  Liturg}-.  In  the  African  and  Western  Churches  the  Bishop 
alone  received  the  Bible,  but  it  was  at  length  also  given  to  Priests 
as  being  associates  of  the  Bishop  in  teaching  the  people  and  the 
office  of  preaching. 

The  essential  words  by  which  Orders  are  conveyed  are  Prayer 
for  the  grace  of  the  Holy  Ghost,  with  a  blessing  pronounced  on 
the  ordained.  Hostiensis  and  P.  Innocent,  the  chief  of  Canonists, 
held  that  it  would  be  sufficient  for  the  ordainer  to  say,  "  Be  a 
Priest,"  or  words  to  that  eflect,  if  the  Church  had  not  ordered  a 
prescript  form  [P.  Suavis,  Polani.  Hist.  Cone.  Trident.  1.  vii.  art.  6]. 
For  as  Pope  Innocent  says,  now  tliat  ])roper  forms  have  been 
made  and  enacted  by  the  Church,  they  must  be  of  necessity 
observed  [ap.  Xich.  arch.  Panonn.  Comm.  s.  ii.  pt.  i.  I.  Decret.]. 
The  4th  Council  of  Carthage  makes  no  mention  of  the  form  ;  while 
in  some  of  the  old  Sacramentaries  and  Pontificals  are  found  a 


1 


r  I 


AN  INTRODUCTION  TO  THE  ORDINAL. 


539 


long  prayer  or  preface  called  the  Consecration,  and  in  otiiers  a 
prayer  wbicli  was  sung,  beginning,  "  Giver  of  honours,  and  dis- 
tributor of  orders."  Thus,  St.  Augustiue  says,  "  They  prayed 
tliat  the  Ht)ly  Spirit  might  come  upon  them  on  whom  they  laid 
hands,  a  custom  yet  observed  by  the  Church  in  her  Bisliops;  we 
can  receive  this  gift  according  to  our  measure,  but  certainly  cannot 
shed  it  upon  others ;  but  that  this  may  be  done,  we  invoke  God 
who  worketli  the  same  on  their  behalf  over  them  "  [de  Trin.  1. 
XV.  c.  xxvi.  §  46]  ;  and  St.  Ambrose,  "  The  Church,  as  having 
true  Priests,  rightly  claims  this"  [i.e.  tlie  Divine  Commission]. 
Tlic  gift  of  the  Holy  Spirit  is  the  priestly  office.  [De  Pa-n.  1.  i. 
c.  ii.  §  7.]  So  God  took  of  the  Spirit  which  was  upon  Moses, 
and  put  it  upon  the  Seventy.  [Numb.  xi.  17.  25.]  In  all  this 
the  old  aphorism  holds  true,  audptvirivrj  rd^is  0eta  5e  x^P'5.  And 
in  order  to  receive  spiritual  strength  and  grace,  in  all  rituals 
communion  in  the  Holy  Eucharist  is  requii'cd  from  the  new- 
ordained  or  consecrated.  In  the  Greek  Church  the  words  em- 
ployed are, "  The  Divine  Grace,  which  helpeth  them  that  are  weak 
autl  supplicth  that  which  lacketh,  choosetli  this  godly  Subdeacon 
(or  Deacon)  to  be  Deacon  (or  Priest)  "  [Euchol.  ap.  Moriu.  de  Sacr. 
Ord.  P.  i.  p.  79]  ;  and  in  the  Syro-Nestovian,  "  He  is  separated, 
sanctified,  perfected,  and  consecrated  to  do  the  ministry  of  a 
Deacon  in  the  Church,  and  the  work  of  a  Lcvite,  as  did  Stephen,  in 
the  name  of  the  Father,  the  Son,  and  the  Holy  Ghost."  The 
Churcli  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  invocation  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  unblameable  at  His  altar,  to  preach  the  Gospel 
of  His  salvation,  to  minister  [i€poup7e?i/]  the  Word  of  His  trutli, 
to  offer  to  Him  gifts  and  spiritual  sacrifices,  and  to  renew  His 
people  by  the  laver  of  regeneration.  The  Benediction  of  the  old 
Pontificals  resembled  this  prayer — "  May  the  blessing  of  the 
Father,  the  Son,  and  the  Holy  Ghost,  be  upon  tliee,  that  thou 
mayest  be  blessed  in  the  order  of  Priestiiood,  and  offer  pro- 
pitiatory sacrifices  "  [hostias].  In  the  Western  Church  the  power 
of  consecrating  the  Holy  Eucharist  was  not  named  until  the  tentli 
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  thirteentli  century,  liowever,  it 
occurs,  "  Receive  the  Holy  Ghost,  whose  sins  ye  remit,"  &c.,  and 
in  a  Pontifical  of  Kouen,  about  the  next  century. 

§   The  Effect  of  Ordination. 

The  laying  on  of  hands  and  prayer,  with  the  delegation  of 
ministerial  order,  constituting  the  essential  and  necessary  form  and 
matter  of  Ordination,  it  remains  to  consider  the  Divine  vocation, 
and  the  results  of  Ordination.  It  is  a  sanctification  of  the  i)erson 
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  ;  ecclesi.astical  order  does  not  make  a 
Christian"  [ad  Heliodor.  Ep.  v.  al.  1].  The  Candidate  is  to  be 
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  any  thing,  that  the  miuisti-y  be  not  blamed ;  approving  himself 
in  all  things  as  the  minister  of  God.  He  is  to  be  one  of  that 
order,  of  whom  it  is  saiil,  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.  23].  But  he  has 
also  to  show  by  his  deeds  rather  than  by  name  what  his  pro- 
fession 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  tlie  people  [Exod.  xxiv.  13, 1-1].  And  who  is 
sufficient  for  these  things  ?  for,  as  St.  Chrj-sostom  argues,  from 
Lev.  iv.  3 — 13  ;  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.  [Hom.  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  requires  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  br'mg  all  such  as  are  committed  to  his  charge  unto  that 
agreement  in  the  faith  and  knowledge  of  God,  and  to  that  ripe- 
ness and  perfei'tness  of  age  in  Christ,  that  there  be  no  place  left 
among  them  cither  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  ol 
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  rp  K\T}tr^t  [1  Cor.  vii.  17 — 20],  as  ei/  o'ly  ^ii^  koX  ev  o'ttti 
TayfiuTi  Ka'i  no\tT(vjj.aTi.  Vocation  is  twofold:  [I.]  Extraordi- 
nary,  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.  Mat- . 
thias,  St.  Paul  [1  Cor.  i.  1.  2  Cor.  i.  1.  Eph.  i.  1.  Col.  i.  1. 
Gal.  i.  1.  Eom.  i.  1],  and  St.  Barnabas  :  and  [II.]  Ordinarii, 
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  Apos- 
tolical 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,  Isaiali  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, 
wdien  Mother  Church  desires  our  work,  "nee  elatione  avida  sus- 
cipiatis  nee  blandieute  desidia  respuatis  sed  raiti  corde  obtem- 
peretis  Deo"  [Ep.  xlviii.].  "  They  who  came  not  were  sent,"  says 
St.  Jerome,  "for  He  saith,  they  came,  and  I  did  not  send  theui. 
In  those  who  came  is  the  presumption  of  rashness,  in  those  who 
are  scut  the  obedience  of  service"  [Prol.  in  Comm.  in  St.  Matt.]. 

The  natural  sense  of  men  required  a  holy  entrance  on  the 
Priesthood  [Demosthenes  contr.  Androtion.  Plato  de  Leg.  I.  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  spiritu.al  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  Divine  call. 
"The  simple  eye"  [Matt.  vi.  22,  23],  "a  good  intention  to- 
wards God,  is  a  sign  of  its  existence"  [St.  Chrysost.,  Hom.  v.  in 
1  Tim.  i.  8],  as  the  one  end  sought  is  doing  His  work  to  Hij 
honour,  and  setting  forward  tho  salvation  of  all  men,  out  of  a 

3  Z  2 


510 


AN  INTRODUCTION  TO  THE  ORDINAL. 


good  conscience  [St.  Aug.  dc  Serm.  Doin. ;  Ivo.  de  Excell.  S.icr. 
Old. ;  Calvin  de  Exter.  Med.  ad  Sal.  1.  iv.  c.  iii.  §  11].  It  is  not 
said  to  the  Candidate,  *'  Hiive  you  such  an  inward  perception  of 
such  a  Dirine  impulse,  that  jou  can  distinguish  it  from  all  other 
inward  movements  by  its  manner  of  unpressing  you  ?"  hut,  "  Do 
you  trust  that  you  are  on  good  grounds  persuaded  that  you  have  a 
Divine  call,  that  is,  from  your  serious  preparation,  your  honest 
intention,  your  sacred  resolution  to  discharge  the  duties  of  the 
office  whicli  you  seek  ?"  Tliere  is  required  of  necessity  no  inward, 
secret,  sensible  testimony  of  God's  blessed  and  sanctifying  Spirit 
to  a  man's  soul,  nor  any  strong  working  of  the  Spirit  of  illumina- 
tion; suffice  it  that  there  be  inclination  of  nature,  personal  .ib'di- 
ties,  and  care  of  education,  without  any  extraordinary  assistance 
of  the  Holy  Ghost.  \^See  Sanderson,  iv.  Serm.  §  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,  conso- 
nant to  tlie  prescript  rule  of  God's  word,  savouring  and  tasting 
not  of  the  flesh,  but  of  the  Spirit,  then  assure  thyself  that  thou 
art  endued  with  the  Holy  Ghost "  [Homily  on  Whitsun-day]. 
The  only  sure  preservative  for  such  a  devotion  of  life  and  thought 
to  the  work  of  the  Ministry  as  will  ensure  its  accomplishment,  is 
tlie  perpetual  memory  of  Him  Who  gave  the  commission  to  per- 
form it,  of  the  end  for  ivhich  it  was  given,  and  the  account  we 
must  one  day  render  to  the  Great  Shepherd  of  the  Sheep. 

The  distluction  between  Clergy  and  lay  persons  is  asserted  by 
St.  C'hrysostom  [in  Ps.  cxiii.  v.  19,  §  •!],  TertulIIan  [de  Prscsc. 
Ha;r.  c.  xli. ;  de  Monog.  xi. ;  de  Fuga  xi.],  St.  Ambrose  [de 
DIgn.  Sacerd.  c.  iii.],  St.  Cyprian  [Ep.  lix.  ad  Com.],  and  St. 
Jerome  [adv.  Lucif.].  The  designation  Clergy,  K\fipos,  a  lot 
or  inheritance,  as  in  the  suffrage  "Bless  Thine  uiheritance" 
[Ps.  xvi.  15;  IjcxIIi.  26],  is  another  illustration  of  the  analogy 
subsisting  between  the  Aaronic  and  Christian  Priesthood  [Numb. 
xxviii.  20.  Deut.  xviii.  1,  2.  St.  Jerome,  Ep.  xxxiv.  ad 
Nepot.],  whilst  tliere  is  also  a  reference  to  the  circumstance  of 
God  overruling  the  lots  in  the  case  of  St.  Matthias,  the  first 
minister  ordained  by  the  Apostles  [Acts  i.  26.  St.  Aug.,  Enarr. 
in  Ps.  Ixvii.  19.  Isidore,  Orig.  1.  vii.  c.  xii. ;  de  Oft'.  Ecdes. 
1.  ii.  c.  1].  The  word  a<popiiTfihs,  severance,  setting  apart,  founded 
on  Acts  xiii.  2,  is  also  used  as  a  synonyin  for  ordination  [Bever. 
Serm.  ii..  On  the  Church], 

This  distinction  rests  upon  the  impression  of  the  indelible 
Ecclesiastical  mark  or  character,  the  "  charisma  certum  veritatis," 
as  Irenseus  terms  it  [contr.  Uxr.  I.  iv.  c.  xxvi.  §  2],  or  as  St. 
Augustine,  "  Sacramentum  Ordlnationis  sua; "  [de  Bono  Conj.  c. 
xxviii.;  contr.  Donatist.  1.  i.  c.  1,  §  2;  contr.  Ep.  Parmen.  1.  ii. 
c.  xiii.].  The  same  doctrine  is  stated  by  Bishop  Jeremy  Taylor 
[Episc.  Assert,  s.  xii.  xxxi.  3],  Archbishop  Potter  [Church  Gov. 
oh.  v.],  Prideaux  [Validity,  &c.,  p.  25],  Hooker  [Eccles.  Pol. 
b.  V.  c.  Ixxvii.  §  3],  Mason  [de  Min.  Anglic.  1.  ii.  c.  xi.  §  6],  and 
Bingham  [Orig.  Eccles.  b.  xvii.  c.  ii.  §  5].  It  is  that  of  the  canon 
l.iw,  "  Si  quis  elerlcus  relicto  officii  sui  ordine  lalcam  voluerit  agere 
vltam  vel  se  militia;  tradiderit,  excommunicatiouis  pccua  ferlatur  " 
[Cone.  Turon.  a.d.  461,  c.  v.].  "  Sanctorum  decus  honornm  qtui- 
libet  fuerit  occaslone  perceptum  manebit  omnibus  Inconvulsum" 
[VIII.  Cone.  Tolet.  a.d.  653,  c.  vii.].  "Ordo  characterem,  i.  e., 
s))irltuale  quoddam  signum  a  cieteris  distincturum  imprlmit  in 
annua  iudelebile"  [Deer.  Eugen.  ad  Amien.  Cone.  Flor.  a.d. 
1139.  Conip.  Cone.  Trident.  Sess.  xxiil.  A.D.  1563,  c.  iv.].  The 
Canonists  use  similar  expressions  [St.  Thorn.  P.  iii.  qu.  63. 
Estius  in  Sent.  Conim.  1.  iv.  dist.  i.  §  20.  Becanus,  lb.  §  21 ;  and 
Lyndewood.Walterus,  sub.  qua;st.  Prov.  Angl.  1.  i.  tit.  5],  and  our 
own  Canons,  "  Semel  receptus  in  Sacrum  Miulsterium  ah  eo  im- 
liosterum  non  discedet,  nee  se  aut  vestitu  aut  habitu  ant  In 
ulla  vita-  parte  geret  pro  laico"  [Articuli,  A.D.  1571],  with  which 
Canon  IxxN-i.  of  1601  concurs.  This  principle  is  grounded  on  the 
analogy  of  the  perpetuity  of  the  priesthood,  both  of  Melchi- 
scdec  and  the  Jews,  and  the  Apostles  and  Clergy  of  the  Piiniitlve 
Church ;  on  the  enduring  grace  of  Holy  Baptism ;  on  the  self- 
dedication  for  life  to  God;  on  the  fact  that  God  has  nowhere 
signllied  that  tlie  cliaracter  will  expire  before  death  ;  on  the  actual 
nubrokeu    tradition  that    re-ordination   was   a  sacrilegious  and 


heretical  act,  and  that  in  cases  even  of  deposition  the  exercise  of 
sacred  fiinctions  was  only  suspended  [cf.  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  Homily  of 
the  English  Church ;  but,  as  being  restricted  to  a  class  in  the 
community,  as  lacking  tlie  promise  of  remission  of  sins,  and  not 
having  any  visible  sign  or  ceremony  ordained  of  Christ  [Art. 
XXV.],  and  not  being  generally  necessary  to  salvation,  they  are  so 
called  in  an  inferior  sense  to  the  two  Sacraments  of  the  Gospel. 
With  this  reservation,  the  Church  of  England  regards  Orders 
as  a  Sacrament,  or  rather  as  sacramental.  The  title  of  the  Book  of 
Common  Prayer  includes  "administration  of  the  Sacraments  and 
other  rites  and  ceremonies  of  tiie  Church."  The  Eubric  of  1519 
provided  that  "  every  parishioner  shall  communicate  at  the  least 
three  times  in  the  year,  and  shall  also  receive  the  Sacrani'^nts 
and  other  rites  according  to  the  order  of  this  Book  appointed." 
Similar  language  is  employed  in  the  Act  of  Uniformity,  1  Eliz. 
c.  II.,  and  the  Homilies,  P.  1.  "On  Common  Prayer  and  Sacra- 
ments :"  "  Neither  Orders  nor  any  other  Sacrament  else  be  such 
Sacraments  as  Baptism  and  the  Communion  are"  (p.  316).  Me- 
lanchthon  included  Ordination  among  Sacraments  [Loci  Tbeol. 
tom.  i.  pp.  233,  231.  Comp.  Conf.  Augsburg,  pp.  29,  30].  The 
greatest  English  Theologians,  however,  cautiously  guard  against 
any  misapprehension  of  the  term  Sacrament,  on  the  safe  ground 
that  the  outward  ceremony  of  breathing  has  been  changed  into 
laying  on  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  data,"  not  "gratuiu  faclcns"  [Bp.  Andrewes, 
Serm.  ix.]  ;  but  they  stIU  do  not  withhold  the  designation  of  Sacra- 
ment, provided  that  it  be  not  understood  as  a  true  or  necessary 
Sacrament  [Bp.  Jewel,  Treat,  on  Sacr.,  p.  1225.  Def.  of  Apology, 
p.  ii.  p.  459.  Archbishop  Wake,  Expos,  of  Doctrine,  Art.  xv. 
p.  46.  CaU'hiU,  Ans.  to  Martiall,  p.  229.  Bp.  Burnet,  Vind.  of 
Ord.,  p.  21.  Archbishop  Bramhall,  Cons,  of  Bishops,  disc.  v. 
Crakanthorp,  Def.  Eccl.Angl.  c.  xxx.    Bp.  Beveridgeon  Art.xxv.]. 

From  the  distinction  existing  lietween  the  clergy  and  laity  is 
derived  the  word  "  Order  "  [gradus  0a$/xbs,  ordo  Ta|is],  the  state 
to  which  the  ministers  of  God  arc  ordained  [St.  Ambr.  dc  OB'.  Min. 
lib.  1.  c.  viii.  25.  St.  August,  de  Civ.  Dei,  1.  xix.  c.  13.  Gabriel 
Philad.  c.  ii.  St.  Leo,  Ep.  Ixxxlv.  c.  4.  Bp.  Jeremy  Taylor, 
Episc.  Assert.  §  xxxi.  1.  3].  The  words  potcotas,  officiuin,  honor, 
dignita-s,  a|ia,  a^imfia,  locus,  X"?"'  "''^  also  synonyms  of  ordo. 

§   Tfie  Frpface  to  the  Ordinal. 

The  Preface  to  the  Ordin.al  sets  forth  the  following  statements 
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  con- 
ferred. 

III.  That  there  are  proper  times  and  places  for  ordination. 

IV.  That  the  Candidaies  shall  be  duly  tested  as  to  charactei-  ami 
qualifications. 

V.  That  there  are  indispensable  rites  and  ceremonies  ministered 
by  a  Bishop  for  ordination,  public  prayer  with  imposition  of 
hands. 
I.  If  the.se  three  Orders  be  from  the  .\i)05tles'  times,  they  must 
be  Divine.  The  Saviour,  as  High  Priest  upon  earth,  actually 
ordained  His  Apostles  and  seventy  disciples  as  representing 
Priests  and  Levites.  The  first  consecration  of  Apostles  is  referred 
to  the  Holy  Gho.-t  [Acts  i.  21 ;  xiii.  2],  and  the  ordination  of 
Deacon  also,  "  being  full  of  tlie  Holy  Ghost"  [vi.  5.].  The  offices 
Ihshops,  Priests,  and  Deacons  are  quite  clear  in  the  New  Testa- 
ment ;  but  distinct  names  for  the  three  orders  ai-e  not  discernible 
at  first  until  language  perinltted  and  circumstances  demanded  it. 
We  find  ordaiuers  and  persous  ordained,  and  the  names  Bishops, 
Priests,  and  Deacons  :  even  in  the  second  century  Presbyters  were 
called  Bishops,  as  overseers  of  a  portion  of  the  flock  ;  but  in  the 
third  century  Bishops  are  nowhere  called  Presbyters.  'I'he 
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  Chur-jii, 


i 

I 


AN  INTRODUCTION  TO  THE  ORDINAL. 


641 


find  must  therefore  bo  perpetuatecl  by  lawful  authority,  that  is, 
by  Bisliops,  wlio  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  admission 
of  the  Candidate  at  tw^enty-five  years  of  age.  [P.  Dist.  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.  Maurus  de  Ord.  Antipb.  c.  xiii.]  Pope  Siricius,  385 — 98, 
requires  the  ages  to  be  thirty-five  and  thirty  [Kj).  i.  §  ix.].  The 
Councils  of  Agde,  A.D.  506,  c.  xvi.  xvii. ;  III.  Carthage,  A.D.  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  Neo-C'ffisarea,  A.D.  314,  c.  xi.;  IV.  Toledo,  A.D.  633, 
c.  XX. ;  IV.  Aries,  a.d.  524,  c.  i.,  and  Trullo,  691,  e.  xiv.  The 
third  Council  of  Eavenna,  A.D.  1314,  Eubr.  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 
twenty-five  years  of  age.  In  the  Greek  Church  the  age  for  a 
Deacon  is  twenty-five  [that  for  Levites  in  the  Jewish  Church], 
for  a  Pi-iest  thirty  years  [Sym.  Thess.  e.  v.  Assemanni,  P.  iv. 
p.  169].  The  latter  age  is  so  often  prescribed  because  at  it  our 
Lord  began  His  ministry.  [St.  Luke  iii.  23.  Excerp.  Ecgbcrt, 
750.  Epist.  c.  xcv.  St.  Aug.,  Ep.  xxxix.  ad  Theoph.]  In  the 
Ordinal  of  1552,  the  age  for  the  Diaconate  was  twenty-one,  that 
of  the  Roman  Sub-diaconate ;  which  is  still  allowed  in  the  Ameri- 
can Church  (1832)  and  Scottish  Church  (1838),  twenty-four  years 
of  ■age  being  required  in  the  candidate  for  the  Priesthood. 
In  1584,  Archbishop  '\\^litgift  required  twenty-four  years  of  ago 
full  in  the  candidate  for  orders  [Cardw.,  Doc.  Ann ,  No.  xcix.]. 
In  the  Apostolical  Constitutions  the  age  for  a  Bishop  is  at  least 
fifty  years  [lib.  ii.  c.  1],  and  Pope  Boniface,  in  the  eiglith  century, 
alludes  to  this  rule ;  by  Justinian  [Novell.  Constit.  123,  c.  1] 
it  is  fixed  at  thirty -five,  but  in  Novell,  cxxxvii.  c.  2,  at  thirty;  by 
Siricius  and  Zosimus  forty-five  [Theod.  H.  E.  1.  ii.  e.  26]  ;  but 
in  the  Greek  Church  it  is  probable  that  in  the  cases  of  St. 
Athanasius,  Gregory  Thaum.aturgus,  Athenodorus  [Euseb.  H.  E. 
lib.  vi.  c.  30],  Acholins  [Ambros.  Ep.  Ix.],  Paul  [Soc.  H.  E.  lli. 
c.  5],  and  in  the  Western  Church,  Eemigius  of  Eheims,  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  required  to  be  of 
twenty-four  years  of  age,  which  is  confirmed  by  the  XXXIV. 
Canon  of  1603,  and  by  the  present  rubric  :  and  the  Canonical  ago 
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  persons  of  extraordinary  abilities,  by  virtue 
of  the  Act  44  George  III.  c.  xliii.  c.  1,  which  confirmed  the  right 
hitherto  held  by  the  Primates  [21  Hen.  VIII.  c.  xxi.  §  3].  Mar- 
tene  furnishes  several  instances  of  ordination  before  the  canonical 
age  [de  Ant.  Rit.  Eccl.  1.  i.  c.  viii.  Art.  iii.  §  4].  Archbishops 
Sharp  and  Ussher,  and  Bishops  Bull  and  Jeremy  Taylor,  and 
Ven.  Bedo  were  all  ordained  Priests  before  the  ago  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  ofiice  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  [liis  ordinary,  1552], 
to  the  intent  he  may  be  perfect  and  well  expert  in  the  things 
appertaining  to  ecclesiastical  administration.  An  interval  has 
always  been  required  between  ordination  to  the  Diaconate  and  to  the 
Priesthood  [St.  Greg.  Naz.,  Orat.  xxi.  §  7 ;  St.  Hier.,  Ep.  xxxv.  ad 
Heliod. ;  St.  Cyprian,  Ep.  Iv.  p.  103 ;  Leo,  Ep.  Ixxxv.  e.  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  Siricius  [Ep.  i.  c.  ix.],  and  Canon  Law 
[Deer.  i.  dist.  Ixxvii.  c.  ii.  iii.],  five  years ;  and  the  Council  of  Con- 
stantinople [870,  Act.  X.  c.  v.  xvii.],  and  Horniisdas  [Ep.  xxv.  c.  i.] 
three  years,  and  for  the  Priesthood,  four  years.    By  the  old  English 


Pontifical :  "  luhibemusquod  nuUus  Ordinem  rccipiat  Diaconatun 
nisi  fuerit  ajtatis  viginti  annorum,  Presbyteratus  viginti  quatuor, 
et  vlcesimum  quintum  attigerit.'*     [Lacy's  Pontifical,  p.  78.] 

III.  By  the  XXXI.  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  presence  of  the  Arch- 
deacon, 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  Nicsea,  c.  xv. ;  I.  Con- 
stantinople, c.  ii. ;  Antiocb,  c.  xiii.  xxii. ;  I.Tours,  461,  c.  ix. ; 
III.  Orleans,  538,  c.  xv.,  and  Aix,  789,  e.  xi.  As  early  as  1538,  the 
X.  Article  says ;  "  Docemus  quod  nullus  ad  ecclesice  Ministerium 
vocatus,  etiamsi  Episcopus  sit,  lioc  sibi  jure  divino  vindicare  possit, 
ut  uUam  Ecclesiasticam  functionem  in  alieua  dicecesi  exercere 
valeat,  hoc  est  nee  Episcopus  in  alterius  dioccesi,  etc.'*  [§  xiii.] 
The  Bishop  at  ordination  is  seated  in  a  chair  near  the  Holy 
Table,  as  the  Candidates,  according  to  Simeon  of  Thessalonica 
and  Dionysius  and  Theodoret,  were  also  ordained  in  the  Sanctuary 
[Hist.  Eccles.  p.  166 ;  Morin,  P.  ii.  p.  47.  106],  and  the  Greek 
Euchologium  has  a  simil.ar  rubric,  "  The  High  Priest  sitteth  in 
fi-ont  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.  Off.  1.  ii.  c.  vi.].  The  Councils 
of  Rouen,  1581,  and  Bourdeaux,  1624,  require  the  ordinations  to 
be  made  at  the  High  Altar,  and  the  IV.  Council  of  Milan,  that 
they  should  be  held  in  the  principal  church  of  a  town,  if  not  in 
the  cathedral,  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  the  name  of  the  Lord  Himself,  "  Whom 
shall  I  send,  and  who  shall  go  for  Us  ?"  [Isa.  vi.  8.]  There  are 
besides  the  vocation  and  voluntary  offer  of  the  Candidate,  two 
solemn  preliminaries,  examination  by  the  Bishop  and  Clergy 
[Theophilus  of  Alexandria  in  Can.  vi.  Apost.  Const.  Iii.  c.  28, 
1.  viii.  c.  16.  St.  Cyprian,  Ep.  xxxviii.  Ixvii.  Posidonius  in  Vit. 
Aug.  c.  xxi.  IV.  Counc.  Carthage,  398,  c.  xxii.],  and  the  testi- 
mony of  the  people.  The  former  is  enforced  by  St.  Paul  himself; 
by  St.  Chrysostom  de  Sacerd.  liv.  c.  ii. ;  St.  Cyprian  ad  Cler., 
Ep.  xxix. ;  by  Gregory  I.  ad  Adeod.,  Ep.  xlix.  1.  iii. ;  Siricius,  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.  xxvii. ;  VIII.  Toledo,  653,  c.  viii. ;  Canon 
Arabici,  325,  c.  xii.  The  English  Church  has  always  observed 
the  same  rule.  [Councils  of  Cloveshoe,  717,  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  uncanouical  intrusions.  Bishops  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.  ; 
IIL  Orleans,  538,  c.  vi.;  Sardica,  317,  c.  xv. ;  III.  Carthage,  397, 
c.  xxi. ;  IV.  Carthage,  398,  c.  xxvii. ;  II.  Braga,  563,  c.  viii. ; 
Mayence,  888,  c.  xiv. ;  Rouen,  1050,  c.  ix. ;  Lucca,  1308,  c.  xvi. ; 
Eheims,  1564,  c.  viii.  ix. ;  Cambray,  1565,  c.  x. ;  Bourges,  1584, 
c.  iii. ;  and  Trent.  Sess.  xxiii.,  1563,  de  Eeform.  e.  vii.]  Nor 
may  one  Bishop  ordain  the  Clerk  of  another  %vithout  Letters  di- 
missory  from  the  latter  granting  his  permission  and  Siinction 
[XXXIV.  Canon,  1603,  Lyndew.  Prov.  1.  i.  tit.  iv.  pp.  27.  32. 
Cardw.  Doc.  Ann.  ii.  322.  356.  420]. 

Wednesday  appears  to  have  been  the  usual  day  for  the  commence- 
ment of  the  examination,  and  three  days  are  sometimes  pre- 
scribed for  it  [Council  of  Nautes,  c.  xi. ;  Decret.  P.  i.  dist.  xxiv. 
c.  V.].  Three  points  are  insisted  upon  in  the  Canon  Law — canoni- 
cal age,  sufficient  knowledge,  and  virtuous  conversation.  The 
Bishop  himself  has  the  chief  position  in  the  examination,  then  the 
Archdeacon,  the  Dean  and  two  Prebendaries  of  the  Cathedr.il 
Church   [Canon  xxxi.   xxxv.  1603],  and  his  own  Chaplains,  of 


i 


542 


AN  INTRODUCTION  TO  THE  ORDINAL. 


whom,  by  the  Act  of  25  Henry  VIII..  he  is  permitted  to  have 
two  additional,  and  the  Archbishop  four,  to  assist  him  in  ordina- 
tion. "  Grave  and  expert  men"  are  required  to  aid  him  in  tliis 
work  by  Gregory  I.  [Ep.  x'.ix.  1.  iii.  ind.  xi.].  The  Council  of 
Kantes,  900,  c.  xi.,  appomts  Pi-iosts  attaclied  to  his  person,  and 
other  prudent  njen,  well  skilled  in  the  Divine  law,  and  instructed 
in  Ecclesiastical  rule.  Three  examiners  at  least  are  appointed  liy 
tlie  Council  of  Toledo,  1473,  c.  xi.,  and  by  others  of  later  date  three; 
in  allusion,  doubtless,  to  the  Scriptural  rule  [Dent.  xix.  15].  The 
English  rule,  says  Bp.  StiUingfleet  in  1681,  was  to  have  four. 

The  examiners  are  to  require  virtuous  conversation  and  suffi- 
cient knowledge  of  Latin  and  the  Holy  Scriptures.  The  old 
rubrics  ran  thus  : — 

"  jfuUus  ordinetiir  nisi  examinacio  prcccedat."  [Lacy's  Pon- 
tifical, p.  75.]  "  Fostea  Jiant  inhilitiones  in  generalibua  ordinihiis 
et  Episcopo  placuerit.  In  virtute  Spiritiis  Sancti  inhibemus 
sub  pcena  anathema/is  ne  qms  se  ingerat  ordinandum  nisi  prius 
examinala  persona,  cum  titulo  intilulatus  fuerit  et  vocalus. 
Nequis  etiam  morlalis  peccati  conscivs  vel  excommunicatus  aut 
suspensus  ordines  recipiai.  Hem  nullus  alierius  dicecesis,  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  iu  simple  words  [Decret.  P.  i.  dist.  xxiv.  c.  v.].  Hut 
besides  these  requirements,  a  long  list  of  canonical  impediments, 
such  as  irregularity,  i.  e.  bodily  deformity,  illegitimacy,  and  the 
like,  oftered  liindrance  to  the  reception  of  a  Candidate.  But  all 
the  Canons  of  the  Church  require  him  to  be  without  crime  [Prov. 
Lyndew.  lib.  i.  tit.  iv.  v.  vi.,  App.  16,  17 ;  Counc.  of  Chichester, 
1216;  Exeter,  1287,  e.  viii. ;  IV.  Carthage,  398,  c.  kvii.  Ixvlii. ; 
Epaon,  517,  c.  iii.;  III.  Orleans,  538,  c.  vi. ;  Agde,  c.  xliii. ; 
Nicsea,  c.  x. ;  IV.  Toledo,  663,  c.  xix.;  Canon.  Apost.  c.  xviii.]. 
St.  Cyprian  says,  that  in  accordance  with  the  Divine  law  [Exod. 
xxi.  21 ;  xix.  22 ;  xxviii.  43],  Priests  and  Deacons  should  be 
niorallv  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  this, 
every  man  would  be  rejected,  none  would  be  ordained ,  but  he 
s  ith,  "If  any  be  without  crime,  such  as  murder,  adultery,  any 
uncleanness,  fornication,  theft,  eheatcry,  sacrilege,  and  the  like." 
[Tract,  xli.  in  St.  Joann.  c.  viii.]  The  knowledge  of  letters  is 
required  by  the  I.  Council  of  Rome,  465,  c.  ii. ;  Lucca,  1308,  c. 
xxxiv. ;  II.  Orleans,  c.  xvi. ;  and  Canon  Law  Deer.  P.  i.  dist. 
xxxvi.  c.  i.  ix.  X.  xiv. ;  and  Novell.  Just,  cxxiii.  tit.  xv.  c.  xii. ; 
and  of  Latin  by  the  Councils  of  Genoa,  1274,  c.  25,  and  Toledo, 
1473,  c.  iii.,  and  Loudon,  1571,  c.  i.  St.  Paul  required  a  man  to 
be  apt  to  teach,  and  to  be  distinguished  from  the  unlearned 
[1  Cor.  xiv.  16].  Knowledge  of  the  Holy  Scriptures  is  insisted 
upon  by  St.  Jerome  [Coram,  in  Agg.  c.  ii.],  Councils  of  Nantes, 
900,  c.  xi. ;  IV.  Toledo,  633,  c.  xxv. ;  and  Canterbury,  1525; 
while  at  the  present  time,  knowledge  of  Greek  is  considered  in- 
dispensable iu  Candidates,  and  Hebrew  is  sometimes  required. 

Tile  concurrence  of  the  people,  or  rather  their  testimony,  is 
required,  as  the  Lcvitical  Priests  were  presented  to  the  congrega- 
tion [Exod.  xxix.  4]  ;  and  seven  men  "of  good  report'*  were  the 
first  Deacons  [Acts  vi.  3].  In  the  Primitive  Church,  a  procla- 
mation of  the  Candidates,  an  €ViK^py|ij,  or  prsedieatio,  was  alwaj-s 
nsed  [Lampridius,  e.  xiv.  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,  whether  they  know  any  notable  crime,  or  canonical 
impediment,  in  accordance  with  the  rule  of  the  Old  English 
Church  [Excerp.  Eegberti,  c.  xcix.].  In  the  early  Church,  the 
people  gave  their  approbation,  or  consent,  or  expressed  tlieir 
rejection  of  the  unworthy  by  exclaiming 'A^ios,  or  ai/a|ios  [Const. 
Apost.  1.  viii.  c.  iv. ;  St.  Ambros.  de  Dign.  Sacerd.  c.  v. ;  Euseb. 
H.  E.  lib.  vi.  c.  xxix.  xliii.].  There  was  no  election  by  the  people, 
except  iu  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  Jliuisterial  ofiices,  the  people's  voice  had 
no  share  in  the  matter  of  choice,  but  reference  was  made  to  them, 
as  by  St.  Peter  at  the  consecration  of  St.  Matthias.  Yet  whilst 
Bishops  reserved  to  themselves  the  absolute  and  inherent  right  of 
acceptance  or  rejection  [Decret.  P.  i.  dist.  Ixiii.  c.  viii. ;  Posid.  in 
Vit.  Aug.  e.  iv.],  tliey  wisely,  when  the  gift  of  discerning  of 
spirits  was  witbdi'awn,  asked  for  the  testimony  of  the  Clergy  and 
people  (not  the  people  only),  amongst  whom  the  Candidate  had 
lived,  to  his  virtuous  conversation  [St.  Cypr.,  Ep.  xxxviii. ;  St. 
Jerome,  Ep.  xcv.  ad  Rust. ;  Siricius,  Epist.  i.  c.  x. ;  Leo,  i.  Kp. 
Ixxxix.  §  3 ;  III.  Council  Carthage,  397,  c.  xxii. ;  IV.  Carthage, 
398,  c.  xxii.;  and  the  ancient  Sacramentaries  and  Pontificals]. 
If  any  crime  was  then  objected  [Apost.  Can.  c.  Ixi.]  the  ordina- 
tion was  deferred,  and  the  accuser  examined  strictly  within  three 
mouths.  If  he  failed  to  offer  sufficient  proof,  if  a  clerk,  he  was 
degraded,  and  if  a  layman,  adequately  punished  [Novell.  Just. 
Const,  cxxxvii.  p.  408].  But  the  ordainer  was  not  to  take  the 
accusation  without  proof  [Cone.  Clialc.  c.  xxi.],  and  no  excom- 
municate person,  or  one  not  a  communicant,  was  allowed  to  be 
heard  [Cone.  Constant,  c.  vi.].  Damasus,  in  367,  required  the 
accuser  to  put  in  a  caution  that  in  default  ample  atonement  to 
the  sufferer  might  be  made  by  him  [Epist.  iv.  e.  vii.],  and  the 
Canon  Law  forbade  the  delivery  of  the  Holy  Communion  to  a 
fidse  accuser  from  that  day  forth  [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  Lcrd  as  the  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  miracidous  power  of 
discerning  spirits,  knowing  men's  hearts,  whether  they  were 
sincere  and  spiritually  minded  [1  Cor.  xii.  10],  by  prophecy,  that 
is,  by  the  Holy  Ghost,  says  Theophylact  [in  1  Tim.  i.  18],  and  St. 
Chrysostom  [Hom.  v.  in  1  Tim.  i.],  by  ordinance  of  the  Spirit, 
according  to  fficumenius  [in  1  Ep.  ad  Tim.  iv.],  by  Divine  reve- 
lation, 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  [Euseb.  iii.  23]. 
But  !is  this  heavenly  gift  died  with  the  Apostles,  St.  Paul  laid 
down  rules  for  the  fitness  of  Candidates  to  St.  Timothy  and 
Titus,  and  as  St.  Clement  says,  "  The  Apostles  knew  from  our 
Lord  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  rule  of  future  succession, 
that  after  their  decease  others  approved  [by  the  Holy  Ghost] 
might  receive  their  ministry"  [ad  Corinth.  §  xliv.].  This  succes- 
sion is  that  of  Bishops. 

The  Jewish  Priesthood  was  hereditary,  adapted  to  the  circum- 
stances of  a  temporal  dispensation,  and  a  people  forbidden  com- 
nnmication  with  other  nations.  But  the  Church  has  a  spiritual 
ministry,  is  one  and  Catholic,  designed  to  bring  all  countries  into 
the  one  fold,  under  one  Shepherd,  and  to  last  even  unto  the  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  "  succession  is  not  limited  to  a  lineage,  or 
her  ministries  assigned  to  a  single  family,  but  from  every  trihe, 
and  people,  and  language,  those  whom  Divine  choice  approves  as 
fit  and  worthy,  she  constitutes  Priests,  not  on  the  merits  of  birth, 
but  of  worth"  [St.  Cypr.  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 
ertect  of  the  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  oftering  the  "  Bread  of 
God  "  [Lev.  xxi.  17],  yet  did  not  cut  off"  the  entail,  interrupt  the 
succession,  or  disentitle  his  sons  from  the  inheritance  of  the  Priest- 
hood. Moses,  appointed  by  extraordinary  commi-ssion  from  God, 
consecrated  Aaron  as  High  Priest,  and  Aaron's  sons  as  Priests 
[Ps.  xcix.  6.  Exod.  xxix.  30.  Lev.  viii.].  Aaron  continued  llie 
succession  [Heb.  v.  4.  Numb.  viii.  11.  13].  When  the  A]iostlea 
received  the  gift  of  the  Priesthood  [1  Pet.  ii.  25.     Luke  ixij.  29- 


AN  TOTRODUCTION  TO  THE  ORDINAL. 


543 


Jolm  xs.  22],  tlicy  liy  Llivme  Jippolntmcnt  (livkled  the  Ministry 
into  sncli  degrees  and  orders  as  were  necessary  to  the  govern- 
ment and  eomeliness  of  the  Churcli.  'I'hey,  having  con- 
secrated Bishops  [1  Tim.  iv.  l-l.  2  Tim.  i.  G.  Tit.  i.  45],  either 
ordained  Priests  [Acts  xiv.  23],  or  desired  Bishops  to  ordain  sucli, 
reserving  the  plenitude  of  power,  wliich  is  the  peculiar  and  special 
endowment  of  the  Kpiscopate ;  and  also  ordained  Deacons  [Acts  vi. 
6].  It  must  he  ohserved  that  there  arc  only  two  exceptional 
instances,  those  of  St.  Paul  and  St.  Barnabas,  ordained  by  teachers 
and  prophets  [Acts  xiii.  1]  ;  but  the  one  was  miraculously  called 
to  be  an  Apostle  [Gal.  i.  12. 15. 17],  and  the  other  was  scut  out  by 
the  collective  Church  [Acts  xi.  22.  30;  xii.  25],  and  the  Conse- 
cration is  expressly  referred  to  an  extraordinary  call  by  the 
Holy  Ghost  [Acts  xiii.  2]. 

The  great  charter,  bestowing  the  exclusive  power  of  Ordination 
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  permitted  Priests  to  lay  on  their  hands  with  the  Bishops 
in  the  Ordination  of  Priests  :  nor  after  this  rule  was  adopted  by 
the  Western  Church,  is  there  any  example  in  ecclesiastical  history 
of  ordination  by  any  but  Bishops  only,  as  their  pi-oper  and  peculiar 
function  confirmed  by  the  ancient  Apostolical  Canons  and  Con- 
stitutions, by  the  Councils  of  Ancyra,  Antioch,  e.  ix.,  Sardica,  c. 
xix.,  Alexandria,  Nicasa,  c.  xix.,  Chaleedon,  c.  xi.,  VI.  TruUo,  c. 
xxxvii.,  Constantinople,  Orange,  II.  Orleans,  c.  iii.,  Braga,  c.  iii., 
Cealcbythe,  e.  vi.,  Dalmatia,  c.  ii.,  and  Seville,  c.  vi.;  by  tlie  tes- 
timonies of  the  fathers,  St.  Athanasius  [II.  Apol.  c.  Athan.],  St. 
Chrysostom  [in  Phil.,  hom.  i.,  in  1  Tim.  iii.],  St.  Augustine  [de 
Haer.  c.  Iii.],  St.  Epiphanius,  St.  Jerome  [Epist.  ad  Evang.  ci.], 
St.  Cyprian  [Ep.  xli.],  Cornelius,  Dionysius;  by  the  acts  of  primi- 
tive Bishops,  and  by  every  sacramentary  and  ritual  [Decret.  P.  i., 
dist.  Ixvii.].  On  the  other  hand.  Ordinations  by  Priests  only  were 
constantly  declared  to  be  null  and  void,  and  to  communicate 
Presbyterian  Ordination  was  affirmed  to  be  heresy  by  the 
united  voice  of  Christendom  ;  and,  as  lip.  Hall  says,  "  that  Pres- 
byter would  have  been  a  monster  among  Christians,  that  should 
have  dared  to  usurp  it."  The  Catholic  doctrine  has  ever  been 
that  without  Sacraments  there  is  no  Church,  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  was  the  prerogative  of  Bishops, 
and  therefore  the  present  rubric  (16G2)  declares  that  "  no  man 
shall  be  accounted  or  taken  to  be  a  lawful  Bishop,  Priest,  or  Deacon, 
or  suffered  to  execute  any  of  the  said  functions,  except  he  be  called, 
tried,  examined,  and  admitted  thereunto,  according  to  the  Form 
hereafter  following,  or  hath  had  formerly  Episcopal  consecration 
or  ordination."  Priests  of  the  Western  and  Eastern  Church,  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  Bishops,  in  1662,  the  question  was  significantly 
added  :  "Archbishop  :  Will  you  be  faithful  in  ordaining,  sending, 
or  laying  hands  on  others  ?  Answer  :  I  will  so  be,  by  the  help  of 
God."  The  special  powers  of  the  Bishop  lie  in  the  right  to  ordain, 
to  consecrate  persons  and  things,  to  administer  Confirmation,  and 
in  jurisdiction ;  just  as  the  Diaconate  does  not  possess  the  privilege 
of  the  Priesthood,  to  consecrate  the  Holy  Eucharist,  to  absolve,  to 
preach,  and  ordinarily,  to  baptize. 

The  Priesthood,  however,  have  an  important  part  in  Ordination 
of  Priests  and  Deacons,  for  their  testimony  is  required  before  the 
acceptance  of  a  candidate,  their  aid  in  his  examination,  and  their 
presence  at  the  laying  on  of  hands.  Where  tlie  laying  on  of  the 
hands  of  the  Presbytery  is  mentioned  by  St.  Paul  [1  Tim.  iv.  14], 
the  Presbytery  (a  word  sometimes  used  in  the  sense  of  an  order) 
has  been  understood  by  St.  Chrysostom,  Theodoret,  (Ecumenius, 
Theophylact,  Suiccr,  and  all  the  best  commentators,  ancient  and 
modern,  to  designate  the  College  of  Bishops ;  and  this  gift  which 
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,  t'lat  Priests  sometimes  imposed  their  hands,  together 
with  an  Apostle  or  Bishop.  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  per- 
mitted the  Bishop  alone  to  bless  the  person  ordained.  A  remark- 
able 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  5ia, 
through,  by  means  of,  laying  on  of  my  hands,  but  in  the  case  of"  the 
Presbytery,"  /nera,  together  with  :  one  was  instrumental,  the  other 
asi^istant. 

The  Ephesian  Presbytery  after  all  were  the  "  elders  of  the 
Cliurch  "  of  Ephesus,  whom  St.  Paul  says  "  the  Holy  Ghost  had 
made  Bishops  over  the  flocks"  [Acts  xx.  17.  28].  The  third 
Council  of  Carthage,  held  only  one  year  before  that  which  per- 
mitted Priests  to  assist,  laid  down  this  canon  [c.  xlv.]  :  "  Ejiis- 
copus  unns  esse  potest  per  quern  dignatione  Divina  Presbyteri  multi 
constitui  possunt;"  and,  to  avoid  any  doubt,  the  Epistle,  1  Tim. 
iii.,  was  transferred  from  the  Ordering  of  Priests  to  the  Conse- 
cration of  Bishops,  in  16G2.  The  Catholic  Church  has  ever  held 
this  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  congregration,  to  be  wholly  invalid. 
Luther,  Knox,  and  Wesley  were  but  Priests,  W^hitfield  a  Deacon, 
Calvin  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  Epis- 
copal orders  of  Bishop,  Priest,  or  Deacon,  in  the  Western  and 
Eastern  Churches  (including  also  now  tliat  of  America),  accord- 
ing to  the  XXIII.  and  XXVI.  Articles  of  our  Church,  minister  the 
Word  of  God,  and  His  Sacraments,  in  Clirist'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  tlic 
former  in  Scotland  were  first  ordained  Deacons  and  Priests,  and 
then,  on  Dec.  15,  Bishops  of  the  Scottish  Church  [Wood  A.  O. 
Fasti  iv.  321].  A  Roman  or  Greek  Subdeacon  is  regarded  as 
a  laymau.  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  authority  after  the 
Reformation,  against  orders  conveyed  by  Presbyters,  of  the  ye;u: 
1585,  may  be  seen  in  Cardwell,  Doc.  Ann.  No.  cii. 

As  the  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  grades  and  offices,  and  degrees  of 
ministry ;  and  the  reserv.atiou  of  this  power  to  the  Episcopate  is 
a  visible  symbol  of  the  unity  of  the  One  Catholic  and  Apostolic 
Church.  There  is  hut  one  Spirit  of  grace,  though  there  are 
diversities  of  gifts  and  operations.  In  1519,  the  necessity  of 
lawful  admission  by  the  Bishop  was  asserted  in  the  Prefiice  to 
the  Ordinal,  and  this  lawful  admission,  in  the  X.  Article  of  1538, 
is  reproduced  in  the  XXIII.  of  1562  ("Non  licet,"  it  is  not  lawful 
by  God's  law,  etc.),  and  is  clearly  expressed,  "  Docemus  quod  nemo 
debeat  publiee  docere  aut  Sacramenta  ministrare  nisi  rite  voca- 
tus  et  quidem  ah  his  penes  quos  in  Eeclesia  juxta  vcrhum  Dei  et 
leges  et  consuetudines  uniuscujusque  regionis  jus  est  vocandi  et 
admittendi."  [§  xiii.]  Tlierefore  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  Clmreh  militant ;  and  in  the  first 
prayer  for  Ember  Week  supplications  are  oU'ercd  witliout  any 
limitation  for  the  Bishops  and  Pastors  of  God's  flock,  nil  of  ouo 
fold  under  one  Shepherd. 


344 


THE  rOEM  AND  MANNER 


MAKING,  ORDAINING,  AND  CONSECRATING 


Salisbxiry  Vtc 

CKi.FBnATIO 
ORDINUM. 


BISHOPS,  PEIESTS,  AND  DEACONS, 


ACCOEDINO   TO   THE 


©vtifr  of  tijf  (!?|)urr[)  of  iHnglanK 


THE  PREFACE. 

TT  is  evident  unto  all  men  diligenlli/  reading  the  holy  Scripture  and  ancient  Authors,  that  from 
the  Apostles'  time  there  have  heen  these  Orders  of  Ministers  in  Christ's  Church;  Sishops, 
Priests,  and  Deacons.  Wliich  Offices  were  evermore  had  in  such  reverend  Estimation,  that  no  man 
might  presume  to  execute  any  of  them,  except  he  toere  first  called,  tried,  examined,  and  knotvn  to 
have  such  qualities  as  are  requisite  for  the  same  ;  ayul  also  by  pnblick  Prayer,  with  Imposition  of 
Hands,  were  approved  and  admitted  thereunto  by  lauful  Authority.  And  therefore,  to  the  intent 
that  these  Orders  may  be  continued,  and  reverently  used  and  esteemed  in  the  Church  of  England; 
no  man  shall  be  accounted  or  taJcen  to  be  a  lauful  Bishop,  Priest,  or  Deacon  in  the  Church  of 
England,  or  suffered  to  execute  any  of  the  said  Functions,  except  he  be  called,  tried,  examined,  and 
admitted  thereunto,  according  to  the  Form  hereafter  following,  or  hath  had  formerly  Episcopal 
Consecration,  or  Ordination. 


THE  PREFACE. 

Church  of  Fitglandl  This  is  misprinted  in  Bomc  modem 
Prayer  Boolis,  "the  United  Church  of  England  and  Ireland." 
The  above  is  tlie  only  legal  form,  and  the  reasons  why  it  is 
desirable  to  retain  that  form  are  stated  at  page  2]. 

It  is  evident  unto  all  men']  For  notes  on  this  subject  consult 
the  preceding  Introduction. 

Twenty-three  years  of  age]  The  excerpts  of  Archbishop 
Ecgbert,  quoting  a  Carthaginian  Canon,  decree :  "  Placnit  ut  ante 
XXV  annos  astatis,  nee  diaconns  ordinetur,  nee  virgines  conse- 
crenter,  nisi  rationabili  necessitate  cogente."  The  Pupilla  Ocnli 
[Lib.  vii.  cap.  4,  A.],  "  Ordinandus  in  exorcistam,  lectorem,  sen 
ostiarium  debet  esse  major  infante,  i.e.  major  septennio.  Et  similiter 
iUe  qui  primam  tonsuram  suscipit  ordinandus  in  acolytum  debet 
esse  m.ijor  xiiij  aunis.  Item  major  xvij  annis  potest  ordin.ari  in 
subdiaconum.  Major  etiam  xix  annis  potest  ordinari  in  diaco- 
num :  et  major  xxiv  aunis  in  sacerdotem :  et  major  xxx  annis 
potest  esse  Episcopus."     [Maskcll,  Mon.  Kit.  iii.  cvni.] 

times  appointed  in  the  Canon]  In  16G1,  on  April  21,  the 
Committee  for  the  revision  of  the  Ordinal  resolved,  "quod  nullsa 
ordinationes  clericornm  per  aliquos  Episcopos  fierent  nisi  intra 
quatuor  tempora  pro  ordinatiouibus  assignata."  [Cardw.  Synod. 
ii.  670.]  Tliese  are  the  Ember  Days,  the  Ymbren  Dagas  (from 
ymb,  round,  and  ren,  to  run)  [per  totius  anni  circulum  distributi. 
St.  Leo,  Scrm.  viii.  de  Jej.  X.  mens.  Op.  torn.  i.  col.  59]  of  the 
Anglo-Saxon  Church,  occurring  in  regular  circuit  and  course,  the 
Jejinia  Quatuor  Tomporum,  corrupted  into  Quatembcr  iu  German, 


and  Ember  in  English,  the  Fasts  of  the  Four  Seasons  on  which 
the  year  revolves.  Tliey  are  the  Wednesday,  Friday,  and 
Saturday  after  the  1st  Sunday  in  Lent,  after  Wliitsunday, 
after  Sept.  14,  Holy  Cross,  and  after  Dec.  13,  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,  ut  ordinationes  presbyterorum,  et 
diaconomm  non  nisi  eertis  temporibus  fiant."  [Cap.  24,  p.  418, 
edit.  Hittorp.]  So  also  R.abanus  Matirus :  "  Sacras  ordina- 
tiones quatuor  tomporum  diebus  oportere  fieri,  decreta  Gelasii 
papa;  testantur."  [De  Instit.  Cleric,  lib.  2,  cap.  24,  p.  338,  Ibid.] 
Maskell,  iilon.  Rit.  iii.  exxii.  Muratori  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.  Anecd.  tom.  ii.  p.  262.] 

Our  Cauons  of  1G04  enjoiu  as  follows ; — 

Ca>-os  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  own  diocese,  except  he  be  either  of 
one  of  the  Universities  of  this  realm,  or  except  he  shall  bring 
Letters  Dimissory  (so  termed)  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  either  of  the  said  Univer- 
sities ;  or  at  the  least,  except  he  bo  able  to  yield  an  account  of 
his  faith  in  Latin,  according  to  t\'C  Article*  of  Reliinon  aiiproved 


THE  OE BERING  OF  DEACONS. 


545 


And  none  slall  he  admitted  a  Deacon,  except  le  he  Twentii -tliree  years  of  aije,  unless  he  ham  a 
Faculty.  And  every  man  wliieh  is  to  he  admitted  a  Priest  shall  he  full  Four-and-tioenty  years  old. 
And  every  man  which  is  to  he  ordained  or  consecrated  Bishop  shall  be  fully  Thirty  years  of  age. 

And  the  Bishop  l-nowing  either  iy  himself,  or  hy  sufficient  testimony,  any  person  to  he  a 
man  of  virtuous  conversation,  and  without  crime,  and,  after  examination  and  trial,  finding  him 
learned  in  the  Latin  Tongue,  and  sufficiently  instructed  in  holy  Scripture,  may  at  the  timet 
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  Beacon,  in  such  manner  and  form  as  hereafter  foUoweth. 


THE  FORM  AND  MANNER 


OF 


MAKING  OF  DEACONS. 


^  When  the  day  appointed  hy  the  Bishop  is 
come,  after  Morning  Prayer  is  ended,  there 
shall  he  a  Sermon  or  Exhortation,  declaring 
the  Duty  and  Office  of  such  as  come  to  he 
admitted  Deacons ;  hoio  necessary  that 
Order  is  in  the  Church  of  Christ,  and  also, 
how  the  people  ouglit  to  esteem  them  in 
their  Office. 

\  First  the  Arch-Deacon,  or  his  Deputy,  shall 


^  Quando  ordines  agantur,  prima  fiat  sermo  si   Salisbury  Use 
placeat  .....  Dum  officium  canitur,  vo- 
centnr  nominatim  illi   qui   ordinandi  sunt 


1"  Deinde  sedeat  episcopus  ante  altare  conver- 


in  the  Synod  of  the  Bishops  and  (Ilergy  of  this  realm,  one  thou- 
Eand  five  hun(h'ed  sixty  and  two,  and  to  confirm  tlie  same  hy 
sufficient  testimonies  out  of  tlie  holy  Scriptures  ;  and  except 
moreover  he  shall  then  exhihit  Letters  Testimonial  of  his  good 
life  and  conversation,  under  the  seal  of  some  College  in  Cam- 
bridge 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^ii  his  life  and  behaviour  by 
the  space  of  three  years  next  before. 

ORDINATION  OF  DEACONS. 

Sermon  or  J£xhortation']  An  Exhortation  to  the  Deacons 
after  the  presentation  will  be  found  in  Assemanni  viii.  377,  from 
the  Pontifical  of  Clement  VIII.,  and  one  to  the  Priests  after  the 
address  to  the  people  [lb.  363].  By  the  Sarura  and  Exeter 
Pontifical,  after  the  Introductory  Sermon  the  Bishop  read  out  the 
Prohibitions  or  Canonical  Impediments.  In  the  Winchester  Pon- 
tifical, tlie  sermon  by  the  Bishop  follows  the  presentation  of  the 
Deacons  by  the  Archdeacon.  The  rubric  directs  that  it  shall 
treat  "  de  castitate,  de  abstinentia,  et  his  similibus  virtutibus ; 
terribiliter  iuterdicens  ne  quis  ad  sacros  ordines  venire  prsesumat 
qui  pccuniam  dare  promittere  prsesumpserit."  [Mask.  Mon.  Rit. 
iii.  155.] 

the  Arch-Deacon"]  Next  to  the  Bishop  himself,  his  vicar  the 
Archdeacon  is  charged  with  the  duty  of  examining  candidates 
for  ordination,  and  is  to  declare  that  "  he  has  inquired  of  them 
and  also  examined  them."  [Comp.  Catalani  Pont.  Rom.  torn.  i. 
§  xvi.  p.  51,  Rome,  1739.  Martene  de  Antiq.  Rit.  torn.  ii.  col. 
39,  B.C.  Antv.  173G.  Council  of  Coyaco,  a.d.  1050,  c.  5.  Labbe, 
torn.  xi.  col.  1441,  E.]  This  is  in  conformity  with  the  Council 
of  Carthage  and  the  Canon  Law  as  early  as  the  ninth  century. 


"Nos  meminimus  expressisse  quod  ad  Archidiaconum  debeat  per- 
tinere  examinatio  etiam  clericoram  si  fuerint  ad  Sacros  Ordinca 
proniovendi."   [Decret.  Greg.  lib.  i.  tit.  xxiv.  cap.  vii.]  "Eadejure 
comrauni  ad  Archidiaconi  spectent   officium,  scil.   reprajseutare 
ordinandos  Episcopo  et  illos  examinare."    [lb.  cap.  ix.  Corp.  Jur. 
Can.  torn.  ii.  col.  315.  48.  316.  44.]     "De  jure  civili  ha;c  exami- 
natio pertinet  ad   Archidiaconum ;   ad  haec  alias,   si   sit   absens 
Episcopus,  potest  per  se  examinare,  si  velit,  vcl  aliis  idoneis  circa 
latus  suum  id  committcre."    [Lyndewood,  Prov.  Anglic,  lib.  i.  tit.  v. 
vi.,  Oxf.  1679,  p.  33.     Comp.  Bingham,  Orig.  Ecclcs.  b.  ii.  e.  xxi. 
sect.  7,  vol.  i.  p.  94,  ed.  1724 ;  and  Morin  dc  Sacr.  Ordiu.  pt.  iii. 
c.  iii.  §  3,  p.  218,  D.]     By  the  4th  Council  of  Carthage,  a.d.  398, 
c.  5,  6,  7  [Labbe,  ii.  col.  1437-8],  the  Archdeaeou  was  to  give  the 
vessels  used  by  his  order  to  the   Deacon.     By  the  Capitulars  of 
Ilinemar,  A.D.  877,  c.  xi.,  the  Archdeacons  receive  this  injuue- 
tion  :  "  SoUicite  providete  de  vita  et  seienti.^  clericorum  quos  ad 
ordinationem  adducetis,  ne  pro  aliquo  munere  tales  ad  ordinandum 
introducatis  qui  introduci  non  debent."     [Op.  Hincmar.  torn.  i.  p. 
740,  Lutet.  1645.]      About  the  beginning  of  the  eleventh  cen- 
tury, the  Archdeacon  in  the  Greek  Church  bore  a  prominent  part 
at  ordinations   [Euchologium  ;  Morin  de  Sacr.  Ord.  pt.  ii.  p.  63, 
Antv.  1G95],  and  two  centuries  after  this  rulirie  occurs,  b  ixiWav 
XeipoToi/eTcrOai  els  t));'  StaKovlav  irpoaiyiTai  imh  toD  a/)X'5'aK(ii'oii. 
[lb.   p.  69.]      In  the   Syro-Nestoriau  Ordinal  as  translated  by 
Morin :  "  Stat  prajsul  super  sedem  et  qui  ordinandi  sunt  subtus 
candelabrum   ubi   adorant ;  tum    dicit  Archidiaconus,  Oremus" 
[P.  ii.  p.  373],   and  in  the  Coptic  Ordinal :  "  Postquam  pr.'cseu- 
tator  Diaconi  ex  sacerdotibus  intellexit  eura  hoc  Ministro  dignuiu 
esse,   praisentabunt   cum   Episcopo   teslificantes   de   eo.      Stabit 
autem    priesentatus    ante    altare  coram   Episcopo."    [P.   ii.   p. 
444,  C] 

or  his  Deputyl    In   the   Ordering    of    Priests,    "or,   in   his 
i  A 


646 


THE  ORPERTNO  OF  DEACONS. 


Exoil    <x\iii  4.2. 
1  Coi    IV    I  i. 
Mall   i.\.  3/.  38. 
Acts  vi.  l-li. 


Numb,  vi; 
Ii-I4. 

1  Tim.  V. : 
iii.  S,  9. 

2  'J'im.  ii. 


Ari^  vi.  3. 
1  Julin  iv. 


1  Tim.  iii.  7. 
Hi-U  xxiv.  16. 


R' 


present  iinfo  the  Tiishop  {sitfinf/  in  his  chair^ 
near  to  the  holij  Tahte)  such  as  desire  to  he 
ordained  Deacons,  {each  of  them  heing  de- 
centJi/  habited,)  sai/ing  these  words, 

EVEREND   Father   in   God,   I 
present  unto  you  these  persons 
present,  to  be  admitted  Deacons. 

The  JSishop. 

TAKE  heed  that  the  persons,  whom 
3e  present  unto  us,  be  apt  and 
meet,  for  their  learning  and  godly  con- 
versation, to  exercise  their  INIinistry 
duly,  to  the  honour  of  God,  and  the 
edifying  of  his  Church. 

IT  The  Arch-Deacon  shall  armoer, 

I    HAVE    enquired    of    them,    and 
also  examined   them,    and    think 
them  so  to  be. 


^   Then  the  Bishop  shall  say  unto  the  people  : 

BRETHREN,  if  there  be  any  of 
you  who  knoweth  any  Impedi- 
ment, 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. 


sus   ad  ordinnndos,  et  archldiaconits  cnpa  Salisbury  ' 
inditiiis  humiliter   respicicns   in   episcopitm 
cum  his  verbis  alloquatur,  ita  dicens 

POSTULAT  htpc  sancta  Ecclesia 
rcverende  pater,  hos  viros  ordi- 
uibus  aptos  consecrari    sibi   a  vestra 
paternitate. 

licsp.  E^nscopi :  Vide  ut  natura, 
scientia,  et  moribus,  tales  per  te  intro- 
ducantur,  immo  tales  per  nos  in  domo 
Domini  ordineutur  personse,  per  quas 
Diabolus  procul  pellatur,  et  clerus  Deo 
nostro  multiplicctur. 

Sesp.  Archidiaconi :  Quantum  ad 
humanum  spectat  examen,  natara, 
scientia  et  moribus  digni  habentur,  ut 
probi  cooperatores  effici  in  hisj  Deo 
volente,  possint. 

^  Quibus  expletiSf   dicat  episcopus  hanc   ora- 
fionem  publice,  stando,  sine  nota. 

AUXILIANTE  Domino  et  Sal- 
vatore  nostro  Jesu  Christo,  pra?- 
sentes  fratres  nostri  in  sacrum  ordinem 
electi  sunt  a  nobis,  et  clericis  huic 
iancta?  sedi  famulantibus.  Alii  ad 
officium  presbyterii,  diaconii,  vel  sub- 
diaconii,  quidam  vero  ad  cseteros  eccle- 
siasticos  gradus.  Proinde  admonemus 
et  postulamus,  tam  vos  clericos  quam 
cseterum  populum,  ut  pro  nobis  et  pro 
illis  puro  corde  et  sincera  mente  apud 
divinam  clementiam  intercedere  dier- 
nemini,  quatenus  nos  dignos  faeiat  pro 
illis  exaudiri  :  et  eos  unumquemque  in 
suo  ordine  eligere,  et  consecrare  pei 
manus  nostras  dignetur.  Si  quis 
autem  habet  aliquid  contra  hos  viros, 
pro  Deo  et  propter  Deum,  cum  fiducia 
exeat  et  dicat,  verumtamen  memor  sit 
communionis  sum. 

***** 


iibsence,  one  appointed  in  his  stead."  That  is,  one  of  the  exami- 
ners of  the  Candidate,  "  alter  clericus  cui  Episcopus  faciunilmn 
injunxerit "  [Pont.  Mogunt.  ann.  circa  cccc.  Ord.  xvi. ;  Marteiic  de 
.<Vnt.  Kit.  ii.  col.  214],  and  so  by  English  Canon  Law:  "In  die 
ordinum  celebrandorum  Archidiaconus  vel  Examinator  alius  ad 
lioc  deputatus,  in  actu  celebrationis  ordinum  prajsentabit  Epis- 
copo  ordinanti  ipsos  ordinandos."  [Proviue.  lib.  i.  tit.  v.  vi. 
p.  33.] 

decently  habited}  In  the  old  rubric  of  1549,  they  were 
desired  to  appear  in  an  albc,  but  it  must  be  remembered  that  then 
Ibe  Candidute  was  a  Subdeacou,  not,  as  now,  a  layman.     Tlie 


present  rubric  requires,  if  not  an  albe,  at  least  a  surplice,  as  the 
fitting  dress  of  the  Candidate  for  the  Order  of  Deacon. 

2letierend  Father  in  Ood~\  Bishops  are  called  Fathers  by 
Epijihanius  [Har.  1.  iii.  §  Ixxv.  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  Cor.  vi.  13.  Gal.  iv.  19. 
1  John  ii.  1.  13,  It.  The  word  Papa  was  similarly  used  by  St. 
Jerome  [Ep.  xciv.],  and  in  the  fifth  and  sixth  centuries  [Sido- 
nius,  lib.  vi.  Ep.  1 — 12 ;  vii.  Ep.  1 — 11].  According  to  Barouius, 
in  1076,  it  was  restricted  to  the  Bishop  of  Kcme. 

/  present  unto  you}     The  aucieut  foru'    of  pj  ?>;entatiou  was 


THE  ORDERING  OF  DEACONS. 


il.7 


1  IlKss.  V.  25. 


Ps.  xxviii,  9. 
Numb.  viii.  14 — 

16. 
Heh.  xiii.  a. 
1  Pft.  iv.  10. 
Eph.  iv.  11,  12. 
Phil.  i.  11. 


%  And  if  any  great  Crime  or  Impediment  be 
objected,  the  Bishop  shall  surcease  from 
Ordering  that  person,  until  such  time  as  the 
party  accused  shall  be  found  clear  of  that 
Crime. 

^  Then  the  Sishop  [commending  such  as  shall 
be  found  meet  to  he  Ordered  to  the  Prayers 
of  the  congregation)  shall,  with  the  Clergy 
and  people  present,  sing  or  say  the  Litanij, 
with  the  Prayers  as  foUoweih. 

The  Litany  and  Suffrages. 

OGOD  the    Father,    of  heaven  t 
have  mercy  upon  us  miserable 
sinners. 

0  God  the  Father,  of  heaven  :  have 

mercy  vpon  7(s  miserable  sinners. 
***** 

That  it  may  please  thee  to  illumi- 
nate all  Bishopsj  Priests,  and  Deacons, 
with  true  knowledge  and  understand- 
ing of  thy  Word ;  and  that  both  by 
their  preaching  and  living  they  may 
set  it  forth,  and  shew  it  accordingly ; 

We  beseech  thee  to  hear  us,  good 
Lord. 

That  it  may  please  thee  to  bless 
these  thy  servants,  now  to  be  admitted 
to  the  Order  of  Deacons,  [or  Priests^ 
and  to  pour  thy  grace  upon  them ; 
that  they  may  duly  execute  their 
Office,  to  the  edifying  of  thy  Church, 
and  the  glory  of  thy  holy  Name. 
***** 

Let  us  pray. 

WE  humbly  beseech  thee,  O  Fa- 
ther, mercifully  to  look  upon 
our  infirmities ;  and  for  the  glory  of 
thy  Name  turn  from  us  all  those  evils 


^  Deinde  accedentes  qui  ordinandi   sunt   dia-  Sali&bury  L'se. 
coni  et  sacerdotes  cum  vestihus  suis,  et  pro- 
strato  episcopo  ante  altare  cum  sacerdotibus 
et  levitis  ordinandis,  postea  duo  clerici  in- 
cipiant  litaniam  .... 


For  originals,  &e. 
of  Litany,  see 
pp.  4(3—01. 


Ut  Apostolicmn  douum,  et  omnes 
gradus  ecclesioe,  in  sancta  religione 
conservare  digneris, 

Te  rogamus. 

1  Hie  surgat  episcopus  et  sumat   baculum   in 
manu  sua,  et  conversus  ad  ordinandos  dicat. 

Ut  electos  istos  bene>J<diccrc  dig- 
neris, 

Te  rogamus. 

Ut  electos  istos  bcnct^dicere  et 
sancti^ficare  digneris, 

Te  rogamus. 

Ut  electos  istos  bene^J^dicere,  sancli- 
►J«ficare  et  conse»J<crare  digneris, 

Te  rogamus. 


"  Postulat  S.  Mater  Ecclesia."  This  form  is  found  in  the  Sacra- 
ineutar\'  of  Gregory,  and  also  in  tlie  old  English  Pontificals.  It 
was,  however,  thought  to  be  too  bold  a  presumption,  and  was 
changed  into  a  declaration  by  the  Archdeacon  in  his  own  name. 

/  have  enquired,  ij'c]  In  the  Sacramentary  of  Gregory,  the 
answer  of  the  Archdeacon  was,  "Quantum  humana  fragilitas 
Dosse  sinit  et  scio  et  testificor  ipsos  diguos  esse  nd  hujus  onus 
officii."  In  our  own  form  the  words,  "  as  far  as  human  frailty 
BUlfereth,"  being  regarded  as  too  vague  an  expression,  and  offering 
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." 

commending  such,  Sfc."]  In  the  Sacramentary  of  St.  Gregory, 
the  Bishop  in  the  "  Benedictio  Diaconi "  thus  commends  tliose 
who  arc  to  be  ordained,  to  the  prayers  of  the  people  :  "  Orcmus, 
dilectiasimi,  Deum  Patrem  Omuipotentem,  ut  super  hunc  famu- 
lum  suum,  quem  in  sacrum  ordinem  Diacouatus  officii  dignatur 
assumere,  lUe  benedictionis  sua3  gratiam  clemeutcr  efl'undat, 
cique  donuiu  consecratiouis  propitius  indulgeat  per  quod  cum  ad 
praiinia  aiterna  perducat,  auxiliante  Domino  nostro  Jesu  Christo." 
The  I'rayer  in  the  Pontifical  of  Egbert  is  very  similar,  and  diftors 


only  in  the  insertion  of  the  clauses,  "  et  preces  nostras  clcmeiitcr 
exaudiat,  ut  suo  eum  prosequatur  auxilio  et  sua  potius  electionc 
justificet,"  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  Wmton  Pontifical  a  similar  Prayer,  in  which,  after 
"hos  famulos  tuos"  are  inserted  the  words,  "quorum  nomiua 
hie  recitantur."  The  same  Prayer  occurs  after  the  Ordination  in 
Harl.  MS.  2906,  fo.  8,  b.,  as  the  Pra-fatio  with  a  diU'ereut  ending, 
being  preceded  by  the  address  to  the  people  :  "  Commune  votum 
communis  oratio  prosequatur,  ut  hi  totius  ccclesiae  prece  qui  in 
Diaeonatus  Ministerium  prasparantur  Leviticas  benedictionis 
ordine  clarescant,  et,  spiritual!  couversatioue  pra'fulgentes,  gratia 
sanctificationis  eluceant."  This  address  in  the  Winton  Pontifical 
succeeds  the  delivery  of  the  Gospel  [Maskell,  Mon.  Rit.  iii.  199]. 
The  Litany']  The  Rubric  in  tlie  MS.  Harl.  290G,  fo.  8,  a 
Pontifical  of  the  tenth  centm-y,  is,  "  Tunc  prosternat  se  pontifex 
cum  Archidiacono  coram  altari  super  stramenta  cum  bisque  qui 
consccrandi  sunt,  et  schola  imponat  letamam ; "  and  in  the  Cotton 
MS.  Tib.  c.  i.  fo.  142,  b.,  wliich  is  perhaps  earlier:  "Pontifex 
super  tapetia  et  qui  consecraudi  sunt  super  pavimentum  proster- 
4  A  2 


6-1.8 


THE  ORDERIN(}  OF  DEACONS. 


Matt,  xwiii.  IS 

20. 
Ei-ll.  iv.  >s.  U 
1  Cor.  xii.  2S. 
Ilch.  V.  4.  .5. 
Alls  vi.  3.  5,  C. 
1  Tim.  i   2. 
Acts  xiii.  2. 
Jolin  xiv.  1(n  17. 

20.  xvi.  l.t 

xvii.  17. 
Col.  i.9— II. 
1  Tim.  iii.  8—13 

iv.  12. 
Tit.  ii.  I.  7,  ,S. 
Col.  iv..l7. 
1  Cor.  xiv.  12. 
1  P^t.  iv.  11. 


that  we  most  righteously  ha^-e  de- 
served; and  grant,  that  in  all  our 
troubles  we  may  put  our  whole  tiiist 
and  confidence  in  thy  mercy,  and  ever- 
more serve  thee  in  holiness  and  pure- 
ness  of  living,  to  thy  honour  and 
glory;  through  our  only  ]Mediator 
and  Advocate,  Jesus  Clirist  our  Lord. 
A?nen. 

%  Then  sliall  be  sung  or  said  the  Service  for 
the  Communion,  with  the  Collect,  Epistle, 
and  Gospel,  as  folloiceth. 

The  Collect. 

AL:MIGHTY  God,  who  by  thy 
Divine  Providence  hast  appointed 
divers  Orders  of  Ministers  in  thy 
Church,  and  didst  inspire  thine  Apos- 
tles to  choose  into  the  Order  of 
Deacons  the  first  IVIartyr  S.  Steven, 
with  others ;  Mercifully  behold  these 
thy  servants  now  called  to  the  like 
Office  and  Administration;  replenish 
them  so  with  the  truth  of  thy  doc- 
trine, and  adorn  them  with  innocencj- 
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,  now  and  for  ever.     Amen. 

Tlte  Epistle. 

1  Tim.  iii.  8  [—13]. 
*  *  *  *  «• 

t   Or  else  this,  out  of  the  Sixth  of  the  Acts  of 
the  Apostles. 

Acts  vi.  2  [—7]. 


DO^IINE  sancte,  Pater  fidei,  spci,  saiisiiury  ibe 
gratife,  et  perfectuum  munerator, 
qui  in  ccelestibus  et  terrenis  ministeriis 
ubique  dispositis  per  omnia  elementa 
voluntatis  tuse  diffundis  effectum  :  hos 
(|uoque  famulos  tuos  speciali  dignare 
illustrare  aspectu,  ut,  tuis  obsequiis  ex- 
pediti,  Sanctis  tuis  altaribus  ministri 
puri  accrescant,  et  indulgentia  puriores, 
eorum  gradu,  quos  apostoli  in  septe- 
nario  munero,  beato  Stephano  duce  ac 
proGvio,  Sancto  Spiritu  auctore,  elege- 
runt,  digni  existant  et  virtutibus  uni- 
versis,  quibus  tibi  servire  oportet,  in- 
structi  polleant.  Per  Dominum.  In 
unitate  cjusdem. 


nantur,  ne  tunc  ngatur  Ictnnia,  et  inter  alia  dicatur :  Ut  fratrcs 
nostros  ad  saennu  ordiiiein  electos  in  vera  religione  conservare 
digneris."  Tlie  admonition  to  tlie  Deacons,  in  tlie  Wincliester 
Pontifical,  immediately  follows  tlieir  approach  to  the  Bishop,  nor 
docs  there  seem  in  thtit  age,  according  to  the  use  of  that  Church, 
to  have  been  a  Litany  appointed  [Masl<ell,  Mon.  Rit.  iii.  191]. 

Then  shall  he  sun<j  or  laid,  tfc]  In  the  Harl.  MS.  200fi, 
fo.  8,  the  Uuhric  is,  "  Qua  (i.  c.,  letania)  finita  erigat  se  pontifex 
et  ascondunt  ipsi  electi  ad  sedem  pontificis,  et  bcnedicat  eos  atl 
quod  vnoati  sunt,  et  descendant  et  stent  in  ordine  suo.  Benedietione 
nccepta  Archidiaconus  imponat  Evangclium,  et  Cffitera  ex  more." 

The  Kubric  in  the  Saeramcntary  of  Gregory  is  similar : 
"Litania  explela  asccndnnt  ipsi  ad  sedem  pontificis,  et  benedicit 
eos  ad  qtiod  vocati  sunt,  et  deseendentes  stant  in  ordine  suo  bene- 
dietione percepta."  Sec  also  Pont.  Egbcrti,  p.  9.  In  Laey's 
Pontifical  it  is  directed:  "  Missara  in  qua  ordinatus  est  totaliter 
audiat.  Ordincs  uon  conferuntur  a  quolibet,  nee  euilibet,  nee 
qualibet  die,  nee  qualibet  bora  diei,  sed  tempore  Mlssa;." 


The  Collecf]  This  corresponds  to  the  Conseeratio  in  the 
Saeramcntary  of  St.  Gregory  and  early  Pontificals.  Abbe  Migne 
makes  the  following  note  : — "  In  primo  Tlieod.  ha?e  omnia  [that 
is,  the  presentation  of  the  Candidates  and  the  Litany]  omit- 
tuntur  usque  ad  '  Oremus  dileetissimi,'  cui  pra;mittuntur  orationea 
ad  ordinandos  Diaeonos,  eodem  ritu  co?tera  pro  ordiu.  Prcsbytcri 
et  Kpiscopi  babcntur."    [Ixxviii.  220.] 

The  Apostolical  Constittitions  contain  a  similar  prayer : — 
^TLiriipaVQV  Th  ■np6aa)-n6t>  SOT  ^ttI  Ttiv  hov\6v  20T  Tfii-Se  Thv  irpo- 
Xftpi{,<^fift^6v  201  (is  AiaKOfiav,  Kal  Tr\ri(rov  avrhv  TTfeuoaTos  'Ayiou 
Kal  5vtfa/xfus,  uis  €n\Tjffas  Sre'cparoi'  Thv  fidprvpa,  Kal  Kara^iteiTolf 
auTuv  eiiapetTTics  \(novpyi}tTavTa  r)}V  tyxftaBdaav  avT^  StaKoviav 
aTpeTTTWj,  a/j.fp.TTTQis,  aveyKK-fiTus,  fifi^ofos  a^iwOiivat  ^aB/j.ov  [(^onst. 
Apost.  1.  viii.  cxviii.     Assem.  P.  iv.  p.  112.     Morin,  P.  ii.  p.  375]. 

Compare  also  the  Collect  in  the  Ordinal  of  the  Syro-Ncstorians, 
as  translated  by  Morin :  "  Tu  per  gratiam  Tuam  elegisti  Eccle- 
siani  Tuam  Sanctam,  et  suscitasti  in  ea  Apostolos  Sacerdotes  et 
dootoros  ad  perfectionem  Sanctorum,  et  in  ea  quoquo    poauisti 


THE  ORDERING  OF  DEACONS, 


549 


%  And  before  tlie  Qospel,  the  Sishop,  sitting  in 
his  chair,  shall  cause  the  Oath  of  the  Queen's 
Supremacy,  and  against  the  power  and 
authority  of  all  foreign  Potentates,  to  he 
ministered  unto  every  one  of  them  that  are 
to  be  Ordered. 

The  Oath  of  the  Queen's  Sooereijiily. 

■X-  *  *  *  * 

%   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  you  are  inwardly  Matt  vi.  33. 
^  •'    James  i.  17. 

moved  by  the  Holy  Ghost  to  2  (cr  xn\.  s. 

.        Gal.  vi.  3—5. 

take  upou  you  this  Office  and  Minis-  2  c'".r-  v.  14. 
tratloUj  to  serve  God  for  the  promoting'  Joim  viii.  50. 
of  his  glory,  and  the  edifying  of  his 
people  ? 


Answer. 


I  trust  so. 


Diaconos,  et  qucmudiiiuJuui  eU-gibli  Stephiiuum  et  souios  ejus, 
itu  nunc  quoque,  Domine,  secumlum  miscricordiam  Tuam  da  scrvis 
Tuis  istis  gratiam  Spiritus  Sancti  ut  sint  mliiistri  electi  iu 
Eeclesia  Tua  sancta,  et  serviant  Altari  Tiio  puro  cum  puro  corde, 
et  consciuntia  bona,  et  splendeant  in  operibus  justitise  minis- 
trantes  luysterlis  Tiii.s  diviiiis."     [P.  ii.  p.  378.] 

The  ILpinlle  and  Gospel']  "  In  Ordinatione  Diaconorum  Lectio 
EpistoliB  B.  Pauli  Apost.  ad  Timoth. :  *  Diaconos  constitue 
pudicos.'  Scquentia  S.  Evangelii  secundum  Joliannein,  'Nisi 
grauuin  frunu'nti.' "     [D.  Ilieroa.  Comes  ap.  Pamel.  ii.  60.] 

lu  tbe  Gallican  Cliurcb,  the  rubric  was,  "  Lcgenda  quando 
Diaconus  ordinatur  Lectio  Ezecliiel,  Prop.  c.  xliv.  15,  16.  Epist. 
S.  Pauli  ad  Tim.  iii.  8 — 15"  [Mabillon,  1.  ii.  No.  Ixxviii.],  and  tbe 


Gospel  "Evaiig.  S.  LucX'  ix.  57.  62  ''  [lb.  p.  170].  Li  Ibe  Syro- 
]\Iaronite  Ordinal,  tbe  rubric  is,  "  Delude  traditur  el  ut  legat 
Epistolam  Apostoli  Pauli  ad  Tiniotli.  '  Similiter  Diacoui '  "  [Morin, 
P.  ii.  p.  329].  Li  tbe  German  Liturgy,  tbe  Epistle  was  1  Tim.: 
"  Fidelis  sermo  omni  acceptione  dignus;"  and  the  Gospel  St. 
John :  "  In  illo  tempore  Jesus  dixit  ....  Pater  Mens  Qui  est 
in  coelis"  [Gerbert,  416.  443].  In  tbe  ancient  Ordo  Romanus  the 
Epistle  is  from  1  Tim.,  "  Fratres  Diaconos  ....  in  Cbristo  Jesu 
Domino  nostro."  It  is  directed  to  follow  the  Introit  and  Prayer. 
In  tbe  Sarum  Pontifical,  the  Gospel  is  St.  Luke  iii.  1 — 6. 

Oath  of  the  Queen's  Supremacy]  Tbe  following  are  the  two 
forms  successively  used  in  Ordinations  from  1661  until  1865. 
The  third  form  is  that  now  ordered  to  be  taken  — 


Form  of  Oath  printed  in  Sealed  Books. 

I,  A.  B.,  do  utterly  testifie  and  decbire 
in  my  conscience,  That  the  King's  Highness 
is  the  only  Supream  Governour  of  this 
Realm,  and  of  all  other  his  Highnesses 
Dominions  and  Countries,  as  well  in  all 
Spiritual  or  Ecclesiastical  things  or  causes, 
as  Temporal :  And  that  no  foreign  Prince, 
Person,  Prelate,  State,  or  Potentate  bath 
or  ought  to  have  any  jurisdiction,  power, 
superiority,  pre-eminence  or  authority 
Ecclesiastical  or  Spiritual  within  this 
Eealm.  And  therefore  I  do  utterly  re- 
nounce and  forsake  all  foreign  ^risdictions, 
powers,  superiorities  and  authorities  ;  and 
do  promise.  That  from  henceforth  I  shall 
bear  faith  and  true  allegiance  to  the  King's 
Highness,  His  Heirs  and  lawful  .Successor.*, 
and  to  my  power  shall  assist  and  defend  all 
jurisdictions,  priviledges,  pre-eminences  and 
authorities  granted  or  belonging  to  the 
King's  Highness,  His  Heirs  and  Successors, 
or  united  and  annexed  to  the  Imperial 
Crown  of  this  Realm.  So  help  mo  God, 
and  the  contents  of  this  Book. 


Form  of  Oath  ordered  by  1  \V^  &  M.  c.  8. 

I,  A.  B.,  do  swear,  that  I  do  from  my 
heart  abhor,  detest,  and  abjure,  as  impious 
and  heretical,  that  damnable  Doctrine  and 
Position,  That  Princes  excommunicated  or 
deprived  by  tbe  Pope,  or  any  authority  of 
tbe  See  of  Rome,  may  be  deposed  or  mur- 
dered by  their  Subjects,  or  any  other  what- 
soever. And  I  do  declare,  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,  wi'Lliin 
this  Realm.     So  help  me  God. 


In  the  first  Prayer  Book  of  Edward  VI.  the  confirmation  ran, 
"  So  help  me  God,  all  Saints,  and  the  holy  Evangelists ;"  owing 
to  the  remonstrance  of  Bp.  Hooper  it  was  altered  to,  "So  help 
me  God,  through  Jesus  Christ "  [Zur.  Lett.  iii.  81.  5G6.  Hooper's 
Early  Writings,  479].  In  1559,  an  entirely  new  form  of  oath 
was  inserted,  with  a  corresponding  alteration  in  the  rubric 
preceding  and  introducing  it  [Pref.  Lit.  Serv.,  Park.  Soc.  p.  xxi., 
p.  281]. 

By  the  Clergy  Subscription  Act,  1865,  28  &  29  Vict.  c.  cxxii. 
§  xi..  Oaths  are  not  to  be  administered  during  the  Services  of 
Ordination ;  but  this  does  not  extend  to  or  afl'ect  the  oath  of  due 
obedience  tc  the  Archbishop  taken  by  Bishops  on  consecration. 


Form  of  Oath  ordered  ii/21  &22  Vict.c.48. 
I,  A.  B.,  do  swear  that  I  will  be  faithful 
and  bear  true  allegiance  to  Her  Majesty 
tiueen  Victoria,  and  will  defend  her  to  the 
utmost  of  my  power  against  all  conspiracies 
and  attempts  whatever  which  shall  be 
made  against  her  person,  crown,  or  dignity ; 
and  I  will  do  my  utmost  endeavour  to  dis- 
close and  make  known  to  Her  Majesty, 
her  heirs  and  successors,  all  treasons  and 
traitorous  conspiracies  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  succes- , 
sion  of  the  Crown,  which  succession,  by 
an  Act,  intituled  "  An  Act  for  the  further 
limitation  of  the  Crown,  and  better  securing 
the  rights  and  liberties  of  the  subject,"  is 
and  stands  limited  to  the  Princess  Sophia, 
Eleetress  of  Hanover,  and  the  heirs  of  her 
body  being  Protestants,  bereliy  utterly  re- 
nouncing and  aljuriug  any  obedience  and 
allegiance  unto  any  other  person  claiming 
or  pretending  a  right  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  autho- 
rity, ecclesiastical  or  spiritual,  within  this 
realm ;  and  I  make  this  declaration  upon  the 
true  faith  of  a  Christian.    So  help  me  God. 

§  xii. ;  by  §  iv.  every  person  about  to  be  ordained  Priest  or 
Deacon,  shall,  before  Ordination,  make  and  subscribe  the  decla- 
ration of  assent,  and  take  and  subscribe  the  oath  of  allegiance  and 
supremacy ;  and  the  Bishop's  oath  of  due  obedience  to  the  Arch- 
bishop is  retained. 

Then  shall  the  Bishop  examine']  The  candidate  is  required  to 
answer  plainly  to  several  questions,  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 ;"  "  ut  non  solum  liabeat  Dei  timorem  sed  etiam  coram 
omnibus  dcnunciationem  ct  jirofessionera  erubescat"  [Noveil.  Just 


55n 


THE  ORDERING  OF  DEACONS. 


Malt   Iv.  18- 
vii.  22.  2S. 
Hell.  V  4.5. 
Kuin.  xiv.  5. 


2  Pet.  iii.  2. 
2  Tim   ill.  H- 
I  Thess.  ii.  13. 


D' 


The  Bishop. 

kO  you  think  that  you  are  truly 
called,  according  to  the  ■will  of 
our  Lord  Jesus  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  Testament  ? 


Ansioer, 


I  do  believe  them. 


The  Bishop. 

WILL   you  dilifrently    read    the  Exod. xiiv  ?. 
f  ^  Luke  iv.  \ti. 

same  unto  the  people  assem-  co\.  iv.  ic. 

r      1  j^.ts  xiii.  15. 

bled  in   the  Church  where  you  shall 
be  appointed  to  serve  ? 


Answer. 


I  will. 


Numb.  iii.  5 — 

Acts  vi.  i — J. 

vili.  5.  12. 


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  ministcreth  the  holy 
Communion,  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  Cate- 
chism ;  in  the  absence  of  the  Priest  to 
baptize  infants,  and  to  preach,  if  ho 
be  admitted  thereto  by  the  Bishop. 
And  furthermore,  it  is  his  Office,  where 
provision  is  so  made,  to  search  for 
the  sick,  j)oor,  and  impotent  people  of 
the  Parish,  to  intimate  their  estates, 
names,  and  places  where  they  dwell. 


Finita  litauia,  redeant  sacerdotes  eJecfi  ad  loca  sa]isi,ufy  Use 
sua,  remanentibtts  Levitts  ad  cousecrandujn, 
et  episcopus  dicat  eis  sine  Tiota,  sedendo. 

ACONUM    oportet    ministrare 


W 


ad    altare,    evan2:elium 


baptizare,  et  prsedieare. 


legerc. 


I 


Aiilli.  Cull.  1,  tit.  vi.  cap.  i.  §  0,  p.  19,  l.ugd.  1581].  All  these 
intoiTogations  are  in  accordance  with  St.  Paul's  demands  of  a 
good  life,  good  government,  and  that  second  part  of  the  pastoral 
office,  sound  and  good  doctrine  according  to  the  Word  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  a.ssurance  of  the 
candidates  that  they  are  lawfully  called  to  he  Ministers  of  the 
Church  of  England  [Art.  XXIII.].  [II.]  A  promise  is  given 
to  observe  the  diseiijllne  of  the  Church,  according  to  ber  laws 
and  constitutions.  [III.]  A  profession  of  obedience  is  made  to 
ecclesiastical  governors.  They  are  grounded  on  the  questions 
put  to  Bishops  in  ancient  formularies,  and  were  added  to  secure 
uniformity  in  the  services.  But  they  follow  ancient  precedent  as 
given  by  the  Codex  Thuauus  of  the  ninth  century  :  "  Primitus 
cum  veuerint  ordinandi  Clerici  ante  Episcopum  debet  Episcopus 
inquircre  unumqueinque  si  literatus,  si  bene  doctus,  si  docibilis, 
61  moribus  temperatus,  si  vita  castus,  si  sobrius,  si  domui  liene 
prxesse  sciat,  et  ante  omnia  si  Fidei  docunienta  pleniter  sciat. 
Et  tunc  demuiu  in  conspeetu  Episcopi  vel  Cleri  sive  populi  polll- 
ceri  debet  qua;  subter  inserta  sunt.  Ut  Saeras  Seripturas  quotidie 
meditetur  et  populum  doccat ;  ut  mtentus  sit  Icctioni  assiduiE.  Ut 
elecmosynarius,  hospitalis,  bumilis,  benignus,  misericors,  largus,  ec- 
tleslasticus  pra;dicator,  visitator  infirmorum.  Ut  Ecclesiam  suam  in 
officiis  divinis  frequentare  non  negligat.  Ut  populum  ad  cam  vel 
ad  se  venientem  bene  recipiat  et  instruat.  Ut  Canones  pleniter 
discat  et  intelligat.  Ut  cedesia  una,  i.  e.  sua  cui  ordinatus  est, 
ajutcntus  sit.    Ut  sine  jrssione  sui  Episcopi  extra  suam  ecclesiam 


non  proficiscatnr"  [Morin  de  Sacr.  Ordin.  pt.  ii.  p.  252.  I)  J.  By 
the  eleventh  Council  of- Toledo,  a.d.  675,  c.  x. :  "  Unusquisque  qui 
ad  ecclesiastieos  gradus  est  accessurns  non  ante  honoris  consecra- 
tionem  accipiat  quam  placlti  sui  innodatione  promittat  ut  fidein 
Catbolicam  sincera  cordis  devotionc  custodiens,  juste  ac  pie  vivere 
debeat;  et  ut  in  nuUis  operibus  suis  Canouicis  regulis  contradioat; 
atque  ut  debitum  per  omnia  honorem  atque  obsequii  reverentiam 
proeeniinenti  sibi  unusquisque  dcpeudat  "  [Labbe,  Cone.  torn.  vii. 
5(38,  B.].  In  S13,  the  Council  of  Chalons  forbade  the  practice 
of  Bishops  exacting  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, 
toil!,  ix.  col.  3f)2,  C.]. 

It  appertaineth,  cj'c]  By  the  fifth  Canon  of  the  Council  of 
York,  1195,  "  decrevimus  etiam  ut  non  nisi  suuima  et  gravi 
necessitate  diaconus  baptizet"  [Wilkins,  Cone.  i.  501].  So  by 
the  Council  of  London,  1200,  c.  iii.,  "  Ut  non  liceat  diaconis  bap- 
tizare, nisi  duplici  necessitate,  viz.,  quia  sacerdos  non  potest  vel 
absens  vel  stulte  non  vult,  et  mors  imniineat  puero"  [lb.  505]. 
And  a  Provincial  Constitution  gives  similar  directions  [lb.  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  (sec  above  1. 
The  admonition  is  much  longer  in  the  Winton  Pontifical  [Maslcell, 
Mon.  Rit.  iii.  191]. 


THE  ORDERING  OF  DEACONS. 


551 


nnto  the  Curate,  that  l)y  his  exhorta- 
tion they  may  be  relieved  with  the 
iilms  of  the  Parishioners,  or  others. 
Will  you  do  this  gladly  and  willingly? 

Annwer. 

neh.  xiii.  (5.  I  will  SO  do,  by  the  help  of  God. 

The  Bishop. 

I  f™2'"|/~''-   "VIT^ILL  you  apply  all    your  dili- 
iTnn.n.Ti.  y?      ffence   to   frame    and    fashion 

l\.  cxix.  9.  c> 

1  Pet.  V.  2, 3.  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  lieth, 
wholesome  examples  of  the  flock  (if 
Christ? 


xiii.  17. 
or.  xiT.  33. 


Answer. 

I  will   so  do,  the  Lord  being  my 
helper. 

The  Bishnp. 

WILL  you  reverently  obey  your  i  Pet.  v.  i. 
Ordinary,  and  other  chief  "eb. 
Ministers  of  the  Church,  and  them  to 
whom  the  chai'ge  and  government  over 
you  is  committed,  following  with  a 
glad  mind  and  will  their  godly  ad- 
monitions ? 

Answer. 

I  will  endeavour  myself,  the  Lord 
Ijeing  my  helper. 


^  Then  the  Bishop  laying  his  hands  severally 
vpon  the  head  of  every  one  of  them,  hum  - 
bly  kneeling  before  him,  shall  say, 


T 


AKE  thou  Authority  to  execute 
the  Office  of  a  Deacon  in  the 


Numl).  xxvii.  18. 

20.  23. 
Acts  xiii.  2,  3. 

\i.  G. 

2  liin.  ii.  2.  Churcli  of  God  Committed  unto  thee  : 

i,  0.  ' 

I  'I'liii   iii. 
tul    lii.  1/ 


II-       In  the  Name  of  the  Father,  and  of  the 
Son,  and  of  the  Holy  Ghost.  Amen. 


inclinaniihus,  solus  cpiscoptts  qui  eos  Sahst-ur}-  Use. 
henedicit,  manum  super  capita  singuloruiu 
ponat,  dicens  solus  secrete,  Accipe  Spiritum 
Sanctum  ....  Tunc  ponat  singulis,  super 
sinistrum  humerum,  stolam  usque  ad  ascel- 
lam  dexteram  subtus,  dicens  sine  nola  : 

IN  nomine  Sancta;  Trinitatis,  accipe 
stolam  immortalitatis  :  imple  mi- 
nisterium  tuum,  potens  est  enim  Deus 
ut  augeat  tibi  gratiam,  qui  vivit  et 
regnat  .... 


the  Curate^  Towards  the  lattei'  end  of  tlie  si.vtucntli  cen- 
tury BishoiK  restricted  the  word  (which  had  been  exclusively 
applied,  as  liere  properly,  to  parish  Priests  having  cure  of  souls, 
in  its  suhordiuate  and  present  sense)  to  their  vicars  [Art.  157G, 
§  28.  Bancroft,  Vis.  Art.  1605,  §  25].  These  were  formerly  called 
"Substitutes"  [Canons  1G03, clxix.  Comp.  Cardw.  Conf. ch.  viii. 
p.  342.  Grindal's  Letters,  xiii.  p.  246].  Sheldon,  however,  em- 
ploys it  in  the  sense  of  a  deputy  in  16G5  [Cardw.  Doc.  Ann.,  No. 
cxxxix.,  clii.]. 

Will  you  apply,  (Jr.]  A  hint  for  this  question  m.ay  probably 
liave  been  taken  from  the  following  prayer  in  the  Saeranientary 
of  St.  Gregory :  "  Exandi,  Doniine,  preces  nostras  et  super  hunc 
famulum  Tuum  Spirituin  Tua3  henedictionis  eniitte,  ut  coelesti 
muuere  ditatns  et  Tua>  gratiam  possit  majcstatis  acquirerc  et 
bene  vivendi  aliis  exemplum  priebcrc." 

your  Ordinary']  That  is  [1]  the  Bishop,  as  having  ordinary 
jurisdiction  in  causes  ecclesiastical,  of  common  right,  and  of 
course  :  [2]  Chancellors,  Commissaries,  Officials,  and  Arch- 
deacons. So  Lyndewood  states  that  ordinaries  arc  those  "qui- 
bus  competit  jurisdictio  ordinaria  de  jure  privilegii  vel  consue- 
tudine  "  [Lyndew.  Prov.  1.  tit.  ii.]. 

Then  the  Bishop  laying  his  hands,  tj'c]  The  Salisbury  Pon- 
tifical [see  above]  enjoins  the  words,  "  Accipe  Spiritum  Sanctnm.'' 
Tile  Bangor  MS.  also  enjoins  these  words,  but  the  Winton  Pon- 
tifical does  not.  The  modern  Roman  form,  which  docs  not  men- 
tion the  office  of  the  Deacon,  is,  "Accipe  Spiritum  Sanctum  ad 
robur,  et  ad  resistcndum  diabolo,  et  tentationibus  ejus.  In 
nomine  Domini,"  It  is  interpolated  in  the  long  prayer  w^i'cli 
is  called  Pra;fatio,  beginning,  "  Honorum  dator."  Martene  says 
that  this  form  is  not  earlier  than  the  thirteenth  century.  It  docs 
not  occur  in  the  AViuton  Pontifical,  nor  in  the  Brit.  Mus.  Pont. 
[MS.  Harl.  290G],  and  fur  the  first  time  appears  in  the  Bangor 
Use.    A  clause  in  the  prayer  called  the  Consecration,  correspond- 


ing to  the  English  Collect,  "Almighty  God,  giver  of  all  good 
things,"  does  occur  in  the  Hail.  Pontifical,  and  in  those  of 
Egbert  and  Lacy,  "  Einitte  Spiritnra  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  @(ia  X"P"  h  tiii/tote  to  aaeivri 
Otpatrdovtra  Kal  to  iWflirovTa  ai/anK-npavaa,  -wpoxe'P'CiTat  thv 
5e?»'a  t))V  euAa^eararov  viroSidKovof  els  SitiKoyov  [Morin  de 
f^acr.  Ordin.  pt.  i.  p.  79,  D.]. 

laying  his  hands  severally^  As  regards  this  rite,  the  words 
of  the  fourth  Council  of  Carthage,  c.  iv.  [Mansi,  torn.  iii.  col. 
951],  are,  "Diaconus  cum  ordinatur  solus  Episcopus  qui  eum 
henedicit  manum  super  caput  illius  ponat,  quia  non  ad  sacerdotium 
sed  ad  ministerium  consecratur "  [Morin,  p.  260].  They  are 
incorporated  in  the  Sacramentary  of  St.  Gregory,  and  the  old 
"  Ordo  Romanus."  But  in  the  Gelasian  Sacramentary,  and  an 
English  Pontifical  of  Rouen,  this  clause  is  inserted,  "  Reliqui 
omnes  Sacerdotcs  juxta  manum  Ejiiscopi  caput  illius  tangaut, 
quia  non  ad  sacerdotium,"  &c.  Durand  [Ration,  lib.  ii.  c.  ix. 
§  14]  observes,  "  We  read  in  the  Acts  of  the  Apostles  that  they 
set  them  in  the  sight  of  the  Apostles,  and  they  prayed  and  laid 
hands  on  them.  Hereby  we  see  that  not  only  the  Bishop, 
liut  the  Priests  that  stand  by,  ought  to  lay  hands  upon  the 
Deacon  at  Ordination."  And  Amalarius  [de  Offic.  Eccles.  lib. 
ii.  c.  xii.]  agrees  with  Durand  in  objecting  to  the  imposition 
of  the  liands  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  they  should  all  lay  on  hands,  although  an  un- 
necessary act,  as  only  one  of  them  would  have  been  sufficient " 
[M.  Sacram.  Greg.  Nota;,  Migne,  Ixxviii.  484].  In  the  Harl. 
JIS.  290G,  fill.  8,  b.,  the  rubric  is,  "  Et  omnes  qui  ordinandi  sunt 
oblationes  deferaut  ad  manus  Episcoiii  cum  ah  eo  ordiuutionera 


552 


THE  ORDERING  OP  DEACONS. 


2  Tim.  ii.  15. 
Kinu  vi  7,  S. 
Luke  ix.  'i.  0. 


Gen.  xvii.  1. 
.Tames  i.  17 
1  Pet.  V.  5. 
Rom  xii.  ;i. 


1[  Then  shall  the  Bishop  deliver  io  every  one  of 
them  the  New  Testament,  saying, 

rriAKE  thou  Authority  to  read  the 

_L      Gospel   in  the  Church  of  God, 

and  to  preach  the  same,  if  thou  be 

thereto  licensed  by  the  Bishop  himself. 

T  Then  one  of  them,  appointed  by  the  Bishop, 
shall  read  the  Gospel. 

Lukexii.  35  [—38]. 


%  Then  shall  the  Bishop  proceed  in  the  Com- 
mutiion,  and  all  that  are  Ordered  shall 
iarrijy  and  receive  the  holy  Communion  the 
same  day  tcith  the  Bishop. 

•J  The  Communion  ended,  after  the  last  Collect, 
and  immediately  before  the  Benediction, 
shall  he  said  these  Collects  foil  otciny. 

ALMIGIiTY    God,   giver  of   all 
good  things,  who  of  thy  great 


I  Tim.  iy.  14-r.  gfoodness   hast    vouchsafed   to   accept 

1  Cor.  xiv.  40.32.  *'  '■ 
Acts  xxiv.  1(), 

2  Cor.  i.  12. 
Hih.  xiii.  9. 
Elih.  vi.  10. 
2  Tim.  ii.  I— :1. 

1  Tim.  iii.  l:!— 15. 
Luke  xvi,  10. 

2  Thess.  ii.  16, 17. 


and  take  these  thy  servants  unto  the 
Office  of  Deacons  in  thy  Church ; 
]\Iake  them,  we  beseech  thee,  O  Lord, 
to  be  modest,  humble,  and  constant 
in  their  INIinistration,  to  have  a  ready 
will  to  observe  all  spiritual  Discipline ; 


....  Post  hac  tradat  eis  librnm  evangeliorum  Salisbury  Uts. 
dicens  sine  nota : 

IN  nomine  Sanetse  Trinitatis,  accipe 
potestatem  legendi  evangelium  in 
ecclesia  Dei,  tam  pro  vivis  quam  pro 
defunctis  in  nomine  Domini.  Amen.  .  . 


IT    Ultimo  concludendo  ei  qui  lecturus  est  evan- 
gelium. 

DOjMINE  sancte.  Pater  omnipo- 
tens,  wterne  Deus,  honorum 
dator,  ordinumque  distributor,  ac  offi- 
ciorum  dispositor  . . .  Super  hos  quoque 
famulos  tuos,  qua^sumus  Domiiie,  pla- 
catus  intende,  quos  tuis  sacrariis  ser\'i- 
turos  in  ofEcium  diaconii  suppliciter 

dedi>J«camus Abundet    in   eis 

totius  forma  virtutis,  auctoritas  mo- 


I 


accipiaiit.  Ordiuatiu  Diaccui :  Diacouus  cum  ordiuatur,  solus  Epis- 
copus  qui  eum  benediclt  nianus  super  caput  ejus  imponit,  quia non 
ad  sacerdotium  scd  ad  ministeriuin  consecratur;  et  alloquitur  popu- 
lum  his  verbis  :  Couiniune  votum."  The  Royal  MS.  and  Codex  of 
Koyon,  as  Migue  observes,  required  the  Priests  to  touch  the 
Deacon's  head. 

the  Saw  Testament}  "Tradat  ci  Episcopus  sanctum  Evau- 
geliuni,  dicens,  Accipe  istud  volumen  Evangelii,  lege  et  iutellige 
et  aliis  trade  et  opere  adimple"  [Ex.  Anglic.  Cod.  Kotom.  Eecles. 
ana.  Dccc,  Morin,  p.  232,  E.  Ord.  ii.  Pont.  Gemmet.  ante 
ann.  ucccc,  Martene,  ii.  col.  109,  A.  Ord.  xi.  Pont.  Becc. 
ante  ami.  d.,  lb.  col.  179,  B.]. 

*' Accipite  licentiam  legendi  Evangelium  in  Ecclesia  Dei  iu  nomine 
Domini  "  [Codex  Bellovac.  ann.  BCL.,  Morin,  p.  270,  E.  Ord.  vi. 
Pont.  Suess.  ante  ann.  DC,  lb.  col.  140,  E.  Ord.  xv.  Moguut. 
ann.  circa  cccc,  col.  219,  D.  Ord.  xvii.  Pout.  Noviom.  ann.  circa 
DCCC,  Martene,  torn.  ii.  col.  137,  D.  Ord.  vii.  Pont.  Noviom. 
ami.  cccc,  col.  209,  C.  Ord.  xvii.  Pont.  MS.  Bibl.  Colb.  col. 
234,  C.  Ord.  xiii.     Pont.  Camerac.  anu.  D.,  col.  190,  D.]. 

Martene  says,  "  The  most  ancient  Pontificals  written  before  the 
ninth  century,  with  tlie  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  eiglith  century  [tom.  ii.  col, 
98,  D.],  of  Jumiegcs  of  the  ninth  century  [lb.  109,  A.],  of  Kouen 
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.  Eccl.  Kit.  lib.  1,  c.  viii.  art.  ix.  §  6,  7,  torn. 
ii.  col.  60,  D.,  61,  A.].  An  earlier  Pontifical  of  Bee,  ante  ann.  D., 
also  mentions  it  [lb.  col.  179,  B.].  Ivo  of  Chartrcs  says,"  Deacons 
receive  the  text  of  the  Gospels  from  the  Bishop,  whereby  they 
understand  that  tliey  ought  to  be  preachers  of  the  Gospel "  [de 
Rcb.  Ecclcs.  Sum.  ii.  iipud  Hittorp.  col.  776,  D.].  Neither  Eaha- 
ans  Maurus,  Isidore,  Alcuin,  nor  Amalarius,  mention  the  rite,  but 


Durand  says  that  as  he  wished  to  conform  to  the  use  of  thd 
other  Churches,  he  wrote  in  the  Ordinal  of  liis  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  iu  the  name  of  the 
Father,'  &c.  The  Bishop  takes  the  book  from  the  hand  of  each 
of  them,  and  delivers  it  to  the  Archdeacon  "  [Morin,  pt.  ii.  p. 
379].  The  Nestoriim  Form  enjoins  the  delivery  of  the  Epistles 
to  the  Deacon,  and  the  Gospel  to  the  Priest  [lb.  pt.  iii.  Exerc.  ix. 
de  Diac.  c.  i.  §  16,  p.  136]. 

one  of  them  ....  shall  read  the  QospeV\  In  the  Greek 
Church  the  Deacon  or  Priest  read  the  Gospel  [Const.  Apost.  1.  ii. 
c.  Ivii.]  :  at  Constantinople  the  Archdeacons.  But  Sozomen  add.s, 
in  some  churches,  the  Deacons,  in  others,  the  Priests,  read  tho 
Gospel  [II.  E.  lib.  vii.  cap.  xix.].  In  the  time  of  St.  Jerome  in 
the  Western  Clim'ch  the  duty  was  reserved  to  Deacons  [Ep.  xciii. 
ad  Sabinian.  Op.  tom.  iv.  col.  758],  and  by  St.  Gregory  [Epist. 
App.  V.  tom.  ii.  col.  1289,  A.].  The  Council  of  Vaison,  a.d.  529, 
c.  ii.,  declared  they  were  worthy  to  read  it  [Labbe,  v.  col.  822,  C], 
and  Isidore  [de  Div.  Ofl'.  1.  ii.  c.  viii.]  and  Honorius  [lib.  i.  c. 
cLvxx.]  mention  that  they  did  so  [ap.  Hittorp.  col.  208,  D., 
1226,  E.,  1238,  D.].  The  Greek  Church  assigns  the  reading  of  tho 
Gospel  in  the  Holy  Communion  to  thein,  but  there  is  no  mention 
of  u  delivery  of  the  Gospel  to  them  at  ordination  in  the  Eucho- 
logium. 

licenced  by  the  Bishop']  In  the  Sacramentary  of  St.  Gregory, 
at  the  delivery  of  the  stole  to  the  Deacon,  the  Bishop  says,  "  Im- 
ponimus  ut  pra;cones  regis  coelestis  irrcprehensibiliter  existere  me- 
reamini."  Archbi.shop  Whitgift  says,  "  Surely  I  think  no  man 
is  admitted  into  the  Ministry  but  ho  is  permitted  to  preach  in  his 


THE  ORDERING  OF  DEACONS. 


553 


■  (hat  tlicy  liaviiig;  always  the  testimony 
of  a  good  couscience,  and  continuing 
ever  stable  and  strong  in  thy  Son 
Christ,  may  so  well  behave  themselves 
in  this  inferior  OfEce,  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. 


PREVENT  us,  O  Lord,  in  all  our 
doings  vnth  thy  most  gracious 
favour,  and  further  us  with  thy  con- 
tinual help  ;  that  in  all  our  works  be- 
gun, 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  understanding,  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. 


desta,  pudor  constans,  innocentiie  puri-  saissiiury  Use. 
tas,  et  spiritualis  observantia  disci- 
plinse.  In  moribus  eorum  prsecepta 
tua  fulgeant,  ut  sua3  castitatis  exemplo 
imitationem  saneta  plcbs  acquirat,  et 
bonum  conscientite  testimonium  prse- 
ferentes,  in  Christo  firmi  et  stabiles 
perseverent,  dignisque  successibus  de 
inferiori  gradu  per  gratiam  tuam  ca- 
pere  potiora  mereantur. 

Terminando  secrete:  Per  eundem 
Dominum  nostrum,  Jesum  Christum, 
Filium  tuum,  qui  tecum  vivit  et  reg- 
nat  in  unitate  ejusdem. 

ACTIONES    nostras,    quaesumus,  Salisbury  d=c. 
.  .  Cttiiott  Xtissie  aft 

Domme,  et  aspirando  prajvem,    J>"-  GieR. 

^  ^  '       Sabli.  Ill  xii./rc/ 

et   adjuvando  prosequere;    ut   cuncta     mcuatspiimi. 
nostra  operatic  et  a  te  semper  incipiat, 
et  per  te  coepta  finiatur.     Per. 


B 


ENEDICTIO  Dei  Patris  et  Filii,  m-J-  i-'=°f™. 

'       Exon.  fol. 


et  Sjiiritus   Sancti  et  pax  Do- 
mini sit  semper  vobiscum. 


%  And  here  it  must  he  declared  unto  the  Deacon,  that  he  must  conlhnie  in  that  Office  of  a  Deacon 
the  space  of  a  whole  year  (excejyt  for  reasonable  causes  it  shall  otherwise  seem  good  unto  the 
Sishop)  to  the  intent  he  may  he  perfect,  and  well  expert  in  the  things  appertaining  to  the 
Ecclesiastical  administration.  In  executing  whereof  if  he  he  found  faithful  and  diligent,  he 
may  he  admitted  hg  his  Diocesan  to  the  Order  of  Priesthood,  at  the  times  appointed  in  tlie 
Canon ;  or  else,  on  urgent  occasion,  upon  some  other  Sunday,  or  Holy-day,  in  the  face  of  the 
Church,  in  such  manner  and  form  as  hereafter  follotoeth. 


own  cure  without  further  licence,  except  it  bo  upou  some  evil 
usage  of  himself  afterwards  either  iu  life  or  doctrine"  [Defence, 
&c.,  Tr.  xiii.  vol.  iii.  p.  41]. 

Ordination  and  Mission  are  distinguished  in  St.  Mark  iii.  14  j 
St.  Matt.  X.  5;  St.  Luke  ri.  13;  ix.  2;  and  in  the  XXIII. 
Article;  the  XXXVI.  and  L.  Canons  of  1604  require  a  licence. 
The  Bishop  under  Christ  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  absolutely,  but  revocably,  to  the 
clerk  deputed  to  perform  Ecclesiastical  acts.  A  Rector  or  Vicar 
is  entrusted  with  this  Mission  by  Institution,  "Missus  a  jure  ad 
locum  et  populum  curse  sute  :"  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, 
suspension,  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  during  his  life.  Admission  is  given  by  a  licence,  the  formal 
permission  to  perform  certain  sacred  functions  in  specified  places, 
to  which  an  unbeneficed  curate  shall  be  appointed. 

Almighty  God,  giver  of  all  good  things^  This  prayer  is  also 
to  be  found  in  an  Anglican  Pontifical  of  the  Monastery  of  Jumieges 
[ante  ann.  dcccc],  and  in  another  of  St.  Dnnstan  [Martene  de 
Ant.  Eccl.  Eit.  vol.  ii.  p.  39].  Also  in  Egbert's  Pontifical,  and 
iu  Lacy's. 


4  U 


554 


THE 
FOKM  AND  MANNER 

OF 

ORDERING  OF   PRIESIS. 


I  Cor.  xiv.  25.  <f  When  the  dai)  appoinled  hy  the  Bishop  is 
comet  after  Morning  Prayer  is  ended,  there 
shall  he  a  Sermon  or  Exhortation,  declaring 
the  Duty  and  Office  of  such  as  come  to  be 
admitted  P7'iests;  how  necessary  that  Order 
is  in  the  Church  of  Christ,  and  also  how 
the  people  ought  to  esteem  ihem  in  their 
Office. 

Exoil.xxviii.  2.4.  ^  First,  the  Arch-Deacon,  or,  in  his  absence,  one 
appointed  in  his  stead,  shall  present  unto 
the  Sish.yp  (sitting  in  his  chair  near  to  the 
holy  Tal.e)  all  them  that  shall  receive  the 
Order  of  Priesthood  that  day  {each  of  ihem 
being  decently  habited)  and  say, 


If  Deinde   (i.e.  post  J!vangelium)  dicat  Archi-  Saltsliury  L"ie. 
diaconus  :  Eeeedant  qui  ordinati  sunt  dia- 
coni;    acccdant   qui   ordinandi   sunt   sacer- 
dotcs. 


Sermon  or  lixhortalion']  "  Logcbantur  ordiuandis  Canoncs 
ecclesiastici  qui  de  sacris  ordinationibus  agunt,  aut  Episcopus 
ipse  sermouem  ad  eos  exhortatorium  liabebat  de  diguitate  officiis- 
que  singuloi-um  ordinuin,  nisi  id  jam  pncstitisset  Arcbidiaconus, 
qui  (ut  pra;scribiint  antiqui  libri  rituales)  eos  de  omnibus  in  suo 
ordine  agendis  prius  instruxisse  debuerat."  [ilartene,  lib.  i,  cviii. 
art.  riii.  §  3,  torn.  ii.  p.  48.]  In  the  Winton  Pontifical  is  tbis 
rubric,  "  Hos  [Sacerdotes]  domnus  pra.'sul  de  dignitate  officii 
sacerdotalis  diligentur  instruens  dicat."  Then  follows  an  Exhor- 
tation, setting  forth  the  duty  and  office  of  such  as  are  to  be 
ordained  Priests.     [Maskell,  Men.  Kit.  iii.  202.] 

First,  the  Arch-Deacon']  In  a  Pontifical  of  Corbcy  of  the 
twelfth  century,  the  Archdeacon  comes  and  presents  bim  that  is 
to  be  ordained  Priest  to  the  Bishop.  In  the  Greek  Church,  the 
rubric  is  :  "  He  that  is  to  be  ordained  is  led  up  by  the  Archpriest, 
and  the  Archdeacon  coming  forward  shall  say,  '  Let  us  attend ;' 
then  the  Patriarch  reads  the  citation  or  diploma  of  election." 
[Eucholog.  Morin,  P.  ii.  p.  63.]  In  a  later  Ordinal,  the  Arch- 
priest  presents  the  Deacon  for  priesthood.  By  the  Coptic  Ordinal, 
when  the  Candidate  is  presented,  the  Priests  first  give  testimony 
of  his  good  works,  and  bis  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  lie  is  a  Deacon.  The  Arch- 
deacon says,  "  May  the  peace  of  our  Lord  be  upon  tbis  man 
standing  at  Thy  altar,  and  expecting  Thy  heavenly  gifts,  that  he 
may  he  raised  from  the  Order  of  Deacons  to  the  Priesthood  " 
[lb.  p.  4-15,  E.]  ;  and  by  the  Syro-Nestorian  Ordinal  the  Arch- 
deacon leads  him  by  the  right  band,  saying,  "  We  ofler  to  Thy 
holiness,  holy  Father,  elect  of  God,  my  Lord  Bishop,  this  God- 
loving  man,  who  standeth  here  that  he  may  receive  the  laying  on 
of  the  divine  hand  to  pass  fixim  the  Order  of  Deacon  to  the  Priest- 
hood."    [lb.  p.  336.] 


or,  in  his  tj/iscnrc]  "  Kvcry  Archbi^ho;l,  1  i-,iinsc  be  must 
occupy  eight  Chaplains  at  Consecrations  of  Bishops,  and  every 
Bishop,  because  he  must  occupy  six  Chaplains  at  giving  of  orders, 
may  every  of  them  have  two  Chaplains  over  and  above  the 
number  above  limited  to  them"  [21  Hen.  VIII.  c.  xiii.  §  24]. 
The  number  of  Chaplains  was  intended  to  add  dignity  to  the 
presence  of  an  Archbishop,  and  one  of  the  Bishop's  might  act  as 
the  deputy  of  the  .\rchdeacou,  besides  assisting  in  the  laying  on  of 
hands  upon  Deacons  to  be  ordained  Priests. 

decently  habited}  The  Salisbury  Pontifical  directs,  "  Omnes 
etiam  provideant  de  vestibus  sacris  sibi  necessariis."  Also  imme- 
diately before  the  Litany  is  the  rubric,  "  Deinde  accedcntes  qui 
ordinandi  sunt  Diaconi  ct  Sacerdotes  cum  vestibus  suis,"  Ac. 
The  rubric  in  the  Bangor  Pontifical  is,  "  Deinde  accedentes  qui 
ordinandi  sunt  Diaconi  et  Sacerdotes  cum  vestibus  suis  et  titulis, 
et  stantibus  eunctis,"  &c.  The  Winchester  Pontifical  agrees 
with  the  Exeter  in  calling  up  the  Deacons  and  Priests  seoa- 
rately. 

The  rubric  in  the  Churching  of  Wnnicn  uses  the  words 
"  decently  apparelled,"  and  the  Bishops  in  the  Savoy  Confereuc<" 
have  explained  the  word  "  iva-xv^^f^s,  in  a  fit  scheme,  habit  or 
fashion,  decently;  and  that  there  may  be  uniformity  in  those 
decent  perfornninces,  let  there  be  a  Ta|is,  rule  or  canon  for  that 
purpose."  [Cardw.  Conf  346.]  "The  Ministers"  included 
"  garments  under  the  name  of  decency"  [p.  338],  and  the  Bishops 
answer,  "  Reason  and  experience  teaches  that  decent  ornaments 
and  habits  preserve  reverence,  and  are  therefore  necessary  .... 
to  the  soiemnity  of  religious  worship.  And  in  partic'ilar  no 
habit  more  suitable  than  white  linen,  which  resembles  purity  and 
beauty,  wherein  angels  have  appeared  [Rev.  xv.],  fit  for  those 
whom  the  Scripture  calls  angels,  and  the  liabit  wns  ancient 
[Chrys.  Horn.  Ix.  ad  Pop.  Antioch.  p.  350j." 


I 


THE  ORDERING  OF  PRIESTS. 


555 


I  Cor.  iv.  15. 
Isa.  Ixi.  G. 
Heb.  V.  4,  5. 


Ezr.i  VII.  JO. 

P.«,  CMXxii.  9.  16. 

Hal.  ii.  7. 


REVEREND  Father  in  God,  I 
present  unto  you  these  persons 
jsresentj  to  be  admitted  to  the  Order 
of  Priesthood. 

Tlie  ]iisliop. 

TAKE  heed  that  the  persons,  whom 
ye  present  unto  us,  be  apt  and 
meet,  for  their  learning  and  godly  con- 
versation, to  exercise  their  Ministry 
duly,  to  the  honour  of  God,  and  the 
edifying  of  his  Church. 

*l  The  Arch-Deacon  shall  answer, 

I    HAVE    enquired    of    them,    and 
also  examined  them,    and   think 
them  so  to  be. 


Isa.  Ixi.  C. 
Vs.  cxxxii.  9.  IG. 
Acts  xxiv.  16. 
1  Xiin.  iii.  7. 


& 


^  Then  the  Sishop  shall  say  itnfo  the  people ; 

OOD  people,  these  are  they  whom 
we  j)urpose,  God  willing,  to  re- 
ceive this  day  unto  the  holy  Office  of 
Priesthood  :  For  after  due  examination 
we  find  not  to  the  contrary,  but  that 
they  be  lawfully  called  to  their  Func- 


tion and  Ministry,  aud  that  they  bo 
persons  meet  for  the  same.  But  yet 
if  there  be  any  of  you,  who  knowetli 
any  Impediment,  or  notable  Crime,  in 
any  of  them,  for  the  which  he  ouglit 
not  to  be  received  into  this  holy  jMinis- 
try,  let  him  come  forth  in  the  Name 
of  God,  and  shew  what  the  Crime  or 
Impediment  is. 

*fl"  And  if  any  great  Crime  or  Iiupecliment  he 
objected,  the  Bishop  shall  surcease  from 
Ordering  that  person,  until  such  time  as  the 
party  accused  shall  be  found  clear  of  that 
Crime. 

%  Then  the  Sishop  [commending  such  as  shall  [See  below.] 
he  found  meet  to  he  Ordered  to  the  Prayers 
of  the  congregation)  shall,  with  the  Clergy 
and  people  present,  sing  or  say  the  Litany, 
with  the  Prayers,  as  is  before  apjiointed  />i 
the  Form  of  Ordering  Deacons;  save  onlg, 
that,  in  the  proper  Snjfrages  there  added, 
the  word  [Deacons]  shall  be  omitted,  and 
the  toord  [Priests]  inserted  instead  of  it. 

If  Then  shall  he  sung  or  said  the  Service  for  the 
Conuminion,  with  the  Collect,  lEpistle,  and 
Gospel,  as  followeih. 


O REMUS,  dilectissimi,  Dcum  Pa-  Salisbury  use. 
trcm  omnipotentem,  ut  super  hos 
famulos  suos,quos  ad  presbyterii  munus 
elegit,  ccelestia  dona  multiplieet,  et 
quod  ejus  dignatione  suscifiiunt,  ipsius 
consequantur  auxilio. 


Then  the  Bishop  shall  sayl  Mnrteiic  [ii.  12i]  cites  tlic  fol- 
lowing :  "  AUocutio  ad  pupulum  ad  ordinandum  Presbyterum  : 
Quoniam,  dilectissimi  fratres,  conversatio  illius,  quantum  noscere 
mihi  videor,  probata  ac  Deo  plaeita  est,  et  digna,  ut  arbitror, 
ecclesiastici  honoris  augmento  ....  quid  de  ejus  actibus  aut 
moribus  noveritis,  quid  de  merito  censeatis,  Deo  teste,  consulimus. 
Sed  ne  ununi  fortasse  vel  paucos  aut  dccipiat  asscnsio  aut  fallat 
affcctio,  senteutiaexpectanda  est  nuiltorum."  [Pout.  Noyou.,  A.I>. 
800.]  "  Si  quis  autem  habeat  aliquid  contra  ho.s  viros,  pro  Deo 
et  propter  Deum  cum  fiducia  exeat  et  dicat."  [Pont.  S.  Corn., 
ante  a.d.  600.] 

In  the  Harl.  MS.  2906,  fo.  11,  is  this  Allocutio  ad  populum  : 
"Fratres,  rectori  navis  et  navigio  defcrendis  eadem  est  vel  securi- 
tatis  ratio  vel  timoris.  Communis  eorum  debet  esse  sententia 
quorum  causa  communis  existit.  Nee  frustra  a  patribus  remini- 
Bcimur  institufum  ut  de  electione  eorum  qui  ad  regimen  altaris 
adhibendi  sunt  consulatur  et  populus.  Quia  de  actu  et  convcr- 
satione  prescntandi  quod  nonnunquani  ignoratur  a  pluribus  scitur 
a  paucisj  etneeesse  est  ut  facilius  quos  obedientiam  exhibeat  ordi- 
nato  cui  assensum  prosbuerit  ordinando.  Frati-um  nostrorum  et 
Presbyterorum  illoruin  conversatio  quantum  mihi  videtur  probata 
et  Deo  plaeita  est,  et  digna,  ut  arbitror,  ecclesiastici  honoris  aug- 
mento. Sed  ne  unum  fortasse  vel  paucos  aut  decipiat  aut  fallat 
aff'ectio,  sententia  est  expectanda  multorum.  Itaque  quid  de 
eorum  actibus  aut  moribus  noveritis,  quid  de  merito  censeatis, 
Deo  Teste,  consuliiiius.  Debet  banc  fidem  caritas  vestra  habere 
qnam  secundum  prwceptum  evangelieum  et  Deo  cxhibere  debetis 
«t  proximo,  ut  his  testimonium  sacerdotii  magis  pro  merito  quam 


afiectione  aliqusi  Iribuatis,  ct  qui  dcvolione  omnium  cxpeetamus 
intelligere  tacentes  uon  possumus.  Scimus  tamen  quid  est  accep- 
tabilius  Deo.  Aderit  per  Spiritum  Sanctum  consensus  unus 
animorum,  et  ideo  eleetiouem  vestram  deljetis  publica  voce  pro- 
fiteri." 

The  appeal  to  the  testimony  of  the  people  at  the  ordination  of 
Priests  is  alluded  to  by  Lampridius,  in  the  life  of  -\lexander 
Severus;  by  St.  Leo  [Ep.  Ixxxviii.],  who  says:  "Ut  Sacerdos 
Ecclesiffi  pra>futurus  non  solum  .attestatione  fidelium  sed  etiain 
eorum  qui  foris  sunt  testimonio  muniatur ;"  and  by  St.  Cyprian 
[Ep.  xxxiii.],  who  says,  that  in  Ordination,  be  was  wont  to  cousult 
beforehand  with  the  brethren,  and  weigh  the  merits  and  manners 
of  each  with  common  counsel.  [Comp.  Ep.  Ixviii.,  and  St.  Basil, 
Ep.  elxxxi.]  The  edict  of  Theophylaet,  patriarch  of  Constanti- 
nople [Can.  vi.],   required   Ordinations  to  be  held  "  eV  jueVp  rtj 

^KKKljirla,   ■Kaf)6vT0S  ToD    T^aOV    KOi   TpO'T(pWVOVVTO$  TOV  ^TTtfTK6lT0V    fi 

Koi  6  \ahs  Si'carai  auT^  fxapTupeTv ;"  and  by  the  III.  Council  of 
Carthage  [c.  xxii.]  no  Clerk  was  to  be  ordained  without  exami- 
nation by  the  Bishop  and  the  witness  of  the  people. 

the  Litany~\  Ko  Litany  was  appointed  in  the  Pontifical  of 
Rheims.  It  first  occurs  in  the  Sacramentary  of  Pope  Gregory. 
In  tlie  Greek  Eucliologium  these  petitions  occur:— 

irnlp    Toi)    5e    toD    vvp\    irpoxftpiC^'f^^i'ou    irpfafivTfovv    Kal    tt/s 

awTijpla'i  ai/rov  rod  Kvp'iou  S€7]da;f.L€y, 

oTTdis    6   tpiKa.i'OpiijTTo^   0EO2   &inri\oy  koL   &/j.d'[it]T0if  aiiTOv  t^v 

UpwffvvT)v  xf^pi^trai  SeTjflw^c;'.    [Asscmanni,  P.  iv.  p.  109.] 

the  Service  for  the  Communion']    The  Rubric  of  1549  directed  : 

"  When  the  Exhortation  is  ended,  then  shall  be  sung  for  the 

4  B  2 


656 


THE  ORDERING  OF  PRIESTS. 


Jan. 


John  xiii.  ir. 

1  Cor.  iv.  1. 

1  Cor.  T.  18—20. 


The  Collect. 

ALMIGHTY  God,  giver  of  all 
good  things,  who  by  thy  lioiy 
Spirit  hast  appointed  divers  Orders  of 
Ministers  in  the  Church ;  Mercifully 
behold  these  thy  servants  now  called 
to  the  Office  of  Priesthood;  and  re- 
plenish them  so  with  the  truth  of  thy 
doctrine,  and  adorn  them  with  inno- 
cency  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 
oiu'  Saviour  Jesus  Christ,  who  liveth 
and  reigneth  with  thee  and  the  Holy 
Ghost,  world  without  end.  Amen. 


The  Epistle. 

Ephesians  iv.  7  [ — 13] . 

*  -s:-  *  -s  * 

%  After  litis  shall  he  read  for  the  Gospel  part 
of  the  ninth  Chapter  of  Saint  Matthew,  as 
followelh. 

St.  Matt.  ix.  36  [—38]. 
***** 

IT  Or  else  this  that  followeth,  out  of  the  tenth 
Chapter  of  Saint  Jolin. 

St.  Johnx.  1[— 16]. 

*  *  -;;-  *  * 

^  Then  the  Bishop,  silling  in  his  chair,  shall 
minister  unto  every  one  of  them  the  Oath 
concernir.g  the  Queen's  Supremacyj/,  as  it  is 
before  set  forth  in  the  Form  for  the  Order- 
ing of  Deacons. 

%  And  that  done,  he  shall  sag  unto  them   as 
hereafter  folio  weth . 

YOU  have  heard,  Bretluen,  as  well 
in  your  private  examination,  as 
in    the    exhortation    which    was   now 


[D 


EUS,  sanctificationum  omnium  [saUshurj  um 

Orejior.l 


auctor,  cujus  vera  consecratio 
plenaque  benedictio  est,  Tu,  Domine, 
super  hos  famulos  tuos,  quos  presby- 
terii  honore  dedicamus,  munus  tufe 
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;  jus- 
titiam,  constantiam,  miserieordiam, 
fortitvidinem,  ceterasque  virtutes  in  se 
ostendant,  exemplo  probent,  admoni- 
tione  confirment,  ac  purum  et  imma- 
culatum  ministerii  sui  donum  custo- 
diant  .  .  .  .] 


f 


Iiitroit  to  the  Communion  this  Psalm :  '  Expectans  expeetavi 
Dominnm'  [Ps.  si.];  or  else  this  Psalm:  'Memento,  Domine, 
David'  [Ps.  cx.Nxii.]  ;  or  else  this  Psalm:  'Laudate  nomen 
Domini '  [Ps.  cx.vxv.]."  Thesa  were  some  of  the  Psalms  recom- 
mended to  be  said  secretly  by  the  Elect  Bishop  in  old  forms, 
whilst  the  congelation  were  praying  for  him. 

The  Collect]  This  Collect  corresponds  to  the  Consecratio  of 
the  Pontificals,  and,  in  its  opening,  to  the  Benedictio,  the  reading 
"  all  good  thmgs "  being  a  translation  of  a  corrupt  reading, 
"  honorum,"  noticed  by  the  ritualists,  for  "  honorum,"  which 
denoted  ecclesiastical  orders.  In  the  Pontificals  of  Egbert  and 
Dunstan,  this  Prayer  is  entitled  "  Consummatio  Presbyteri."  In 
the  Greek  Euchologium  this  Prayer  occurs  :  TeA«ioi/  avdSet^oi' 
iavhiii  2ou  ^1/  Tiaaiv,  euo/yeuToCi'Ta  2oi  koX  oJi'ms  no\iT(\i6ti(vov 
■rr)s  SupiaOtiirris  Trfioyi'aiarmijs  Swa/xtus  fifydKris  TauTT)!  UpariKrJ! 
■nii^s.     [Assemanni,  Cod.  Lit.  torn.  xi.  p.  lUi).] 


The  Epistle  and  Oospel]  "  lu  Ordinatione  Presbyterorum: 
Lectio  Libri  Sapientiae,  '  Sacrificium  salntare  est  attendere 
mandatis;'  Sequentia,  S.  Evangelii  secundum  JIatthseum, 'Vigilate 
ergo  quia  nescitis.' "  [D.  Hieron.  Comes  ap.  Panulium,  ii.  60.] 
The  Galilean  Church  read  for  the  Epistle,  Titus  i.  1—6.  The 
Gospel  St.  John  x.  1  was  read  in  that  Church  in  N[itali  Episco- 
porum  [Mabillon,  hb.  ii.  No.  Lxxviii.,  Ixxi.].  The  Natalis  of  a 
Bishop  was  the  commemoration  of  the  day  of  his  consecration 
[ap.  Migue,  Ixxiv.  206].  In  tho  German  Liturgy,  the  Gospel 
was  St.  Matthew :  "  In  illo  tempore  dixit  Jesu.s  ....  constituet 
eum ;"  or  St.  John  :  "  In  illo  tempore  loquente  Jesu  ....  opera 
Abrahffi  faeito."     [Gerbert,  444.] 

You  have  heard,  brethren,  i^'c]  In  a  French  PoDtifical  of  the 
sixth  century,  there  is  an  Exhortation  to  the  people  at  the  Con- 
secration of  a  Bishop  which  resembles  this  address  in  spirit: 
"  In  locum  defuncti   talis  successor  pr.Tparetur  Ecclesia;,  cujiii 


THE  ORDERING  OF  PRIESTS. 


557 


1  Cor.  ii.  15,  16. 
Hi.  5.  iv.  7. 
viii  2.1. 

2  Tim.  iv.  5. 
Luke  xii.  •12,  -13. 

xix.  10. 
2  Tim.  li.  2. 
Acts  XX.  31.  2S. 
;  Pet.  ii.  2.1. 
John  xvii.  15. 


2  Tim.  i.  6. 
2  Cor.  iv.  7. 
John  X.  10,  II. 

14,  15. 
Matt.  XX.  28. 
2  Cor.  xi.  2. 
Eph.  V.  23—27. 

30—32. 
Luke  xii.  45—48. 
Ezek.  xxxiv.  2 — 

10.  xxxiii.  7,3. 
Jer.  xxiii.  I,  2. 

11,  12. 

2  Cor.  vi.  20.  18. 
Eph.lv.  11  —  13. 
Heb.  xiii.  17. 

1  Tim   i.  18,  19. 
iv.  13—16. 

2  Tim.  ii.  15.  25. 
iv.  2. 

Heb.  vi.  1. 
Eph.  iv.  3—6. 

13,  H. 
Col.  i.  28. 
Rev.  ii.  2,  3. 


made  to  yoUj  and  in  the  holy  Lessons 
taken  out  of  the  Gospel,  and  the 
writings  of  the  Apostles,  of  what 
dignity,  and  ol  how  great  importance 
this  Office  is,  whereimto  ye  are  called. 
And  now  again  we  exhort  you,  in  the 
Name  of  our  Lt>rd  Jesus  Christ,  that 
you  have  in  remembrance,  into  how 
high  a  Dignity,  and  to  how  weighty 
an  Office  and  Charge  j'e  are  called : 
that  is  to  say,  to  be  ISIcssengers, 
Watchmen,  and  Stewards  of  the  Lord  ; 
to  teach,  and  to  pvemonish,  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  remembrance,  how  great  a  trea- 
sure is  committed  to  your  charge.  For 
tliey  are  the  sheep  of  Christ,  which  he 
bought  with  his  death,  and  for  whom 
he  shed  his  blood.  The  Church  and 
Congregation  whom  you  must  ser\'e, 
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  negli- 
gence, ye  know  the  greatness  of  the 
fault,  and  also  the  horrible  punishment 
that  will  ensue.  Wherefore  consider 
with  yourselves  the  end  of  your  Minis- 
try towards  the  children  of  God,  to- 


wards the  Spouse  and  Body  of  Christ  ; 
and  see  that  you  never  cease  j^our 
labour,  your  care  and  diligence,  until 
you  have  done  all  tliat  lieth  in  jou, 
according  to  j^our  boundcn  duty,  to 
bring  all  such  as  are  or  shall  be  com- 
mitted to  yoirr  charge,  unto  that  agree- 
ment in  the  faith  and  knowledge  of 
God,  and  to  that  ripeness  and  perfect- 
ness  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  }-our  Office  is 
both  of  so  great  excellency,  and  of  so 
great  difficulty,  ye  see  with  how  great 
care  and  study  ye  ought  to  apply  your- 
selves, as  well  that  ye  may  shew  your- 
selves dutiful  and  thankful  unto  that 
Lord  who  hath  jilaced  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  com- 
pass 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  ;  con- 
sider how  studious  ye  ought  to  be  in 
reading  and  learning  the   Scriptures, 


Rom.  xi.  ".3. 

1  Cor.  iii.  9-  1.5. 

2  Cor.  ii.  14-16. 
iv.  1—7.  II. 

v.  20. 

1  Tim.  i.  12. 

1  Cor.  ix.  20,  27. 
viii  il.  11.  13. 

2  Cur.  iii.  5,  6. 
Pliil.  ii.  13. 
John  XV.  4. 
Luke  xi.  13. 
John  xvi.  2?,  24. 
1  Cor.  iii.  7. 
Luke  vi.  39. 
Matt.  V.  13. 

1  Tiin.  iv.  13.  16. 

2  Tim.  iii.  14— 17. 
Matt.  xiii.  52. 

2  Tim.  ii.  22.  24, 

2.'). 
TiV  ii.  7. 

1  Tim.  iii.  2—6. 
Dent.  vi.  6,  7. 
Luke  V.  10,  11. 

viii.  14. 
M.itt   vi.  24. 

2  Tim.  ii,  3,4.  10. 


perrigili  cura  et  instant!  solicitudine  ordo  Ecclesise  et  credentium 
fides  in  Dei  timore  melius  convalcsc.'it.  Qni  prsecipienti  Apostolo 
in  omni  doetrina  formani  boni  operis  ipse  prsebeat,  cuique  habi- 
bis,  sermo,  vultus,  incessus,  doetrina,  virtus  sit.  Qui  ut  pastor 
honus  fide  instruat,  e.'ieinpluni  patientia;  doeeat,  doctriniim  reli- 
gionis  instituat,    in  omni  bono  opcre  confinnet  caritatis  excm- 

plum Sit  in  [populo]  quasi  unus  ex  illis,  omnia  judicii 

Domini  nostri,  non  pro  se  tantum  sed  et  pro  omni  populo  qui 
solicitudini  sua;  creditur,  contrcmiscens,  ut  qui  meminerit  de 
speculatorum  niaiiibus  omnium  animas  rcquirendas,  pro  omniiun 
Balutepervigilet,pastoraliergo  ereditassibi  ovcs  Domini  diligcuti.'e 
ejus  semper  se  flagrantissimum  adprobans."     [Morin,  p.  265.] 

Compare  also  with  the  earlier  portion  of  the  Exhortation,  the 
following : — "  Eja  dilectissime  frater,  satage  atque  elaborare  non 
desinas  ad  pcrficiendum  opus  quod  inchoaturus  es,  ut  oves  tibi  tra- 
ditas  tandem  aliquando  ad  ovile  Dominicum  salubre  et  refectionis 
pabulo  edueatas  repra>sentari  te  una  cum  eis  inerearis.  Implo- 
randa  est  et  cum  gemitibus  crebrisque  suspiriis  Domini  misori- 
cordia  exoranda,  ut  opem  ferat,  quatenus  oves  quas  vobis  ad 
regendum  tradidit,  juxta  Ipsius  voluntatem  in  procella  hujus 
steculi  regere  possimus,  atque  ad  ovile  Ipsius  vitam  rectam  insti- 
tuamus,  quae  via  recta  est  una  uobiscum,  perducere  valeamus. 
Si  pastores  oviom  sonietipso3  labore  inficiunt  ut  oves  dominorum 


suorum  absque  damno  custodiant,  quid  nos  e  contra  in  die  dis- 
tricti  judicii  dicturi  sumus,  quando  apparncrit  Pastor  pastoniiu, 
Judexquc  viroruui,  et  cctperit  rationem  ponere  cum  servis  Suis  de 
talentis  quae  tradidit  ?  "  [Exhort,  ad  Episc.  Cons.,  Pout.  Bisuut., 
ad  anu.  eirc.  DC,  Martene,  ii.  pp.  166—168.] 

to  bring  all  such,  SfcS]  Compare  the  concluding  portion  of 
the  "  Consecratio "  in  the  Sarum  Pont,  [see  also  Pont.  Egb. 
p.  23],  "  et  per  obsequium  plebis  tua!  .  .  .  .  et  inviolabili  caritate, 
in  virum  perfectum,  in  mensuram  cetatis  plenitudinis  Christi  in 
die  justi  et  a;terni  judicii,  conscientia  purji,  fide  plena,  Spirita 
Sancto  pleni  persolvant." 

Forasmuch  then  as  your  Office,  ^'c.']  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  the  final  benediction :  "  Quia 
res  quam  tractaturi  estis  satis  periculosa  est,  fratres  carissimi, 
moneo  ut  diligenter  et  honeste,"  &c. 

as  also  to  beware,  <|'c.]  "  Cavere  debent  Presbyteri  ne  verbum 
Dei  quod  aiinuueiant  pravis  actibus  vel  moribus  corrumpant." 
[Serm.  ad  Presb.,  Slarteiie,  ii.  p.  51.] 

And  seeing  that  you  cannof]  "  Prsedicationi  insta,  verbum 
Dei  plebi  tibi  commissa;  aftluenter  uieUiHueque  atque  distinete 
pra;Jicare  non  desinas.     Seripturaa  Divinas  lege,  immo  si  potest 


558 


THE  ORDERING  OF  PRIESTS. 


and  in  framing  the  manners  both  of 
yoursclveSj  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  for- 
sake and  set  aside  (as  much  as  you 
may)  all  worldly  cares  and  studies. 
Lnkexiv.  2s.  31.  Wc  havc  good  liope  that  you  have 
Mark  x.  29. 30.     ^ell  weig'hcd  and  pondered  these  things 

Joliii  IV.  .34.  o  ^  ,        ,      ^ 

1  Tim.  iv.  15.       Yi-ith  yourselves  long  before  this  time ; 

AlIs  XXI.  13.  •'  " 

;  CDr.  xii.  15.       j,^j  j^r^^  yQu  ]x^YQ  clcarlv  determined, 

Ik'b.  111.  1,2.  .^  *' 


(hron.  xvi.  11.  \,y  Qod^s  OTace,  to  givB  yourselves 
^"xvi"3'24^''"'  ^110%  to  this  Office,  whereunto  it 
1  cor'^ii  13  '^'^th  pleased  God  to  call  you  :  so  that, 
Luke  xxiv.  25-   ^g  jm^gij  gg  ijg(;]j  in  you^  you  will  apply 

Hhii'.HLi's.'H.!?;  youi'selves  wholly  to  this  one  thing, 
1  Cor.  XI.  1.  jjjjj^  di'aw  all  your  cares  and  studies 
this  way ;  and  that  you  will  con- 
tinually 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  j  and  that 
ye  may  so  endeavour  yourselves,  from 
time  to  time,  to  sanctify  the  lives  of 
you  and  jours,  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. 
I  Tim.  iv.  12.  j\ji,j  now,  that  this  present  Conore- 

1  Pet.  i.  13-15.  gation  of  Christ  here  assembled  may 
also  iinderstand  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  Xame 
of  God,  and  of  His  Church,  shall  de- 
mand of  you  touchinc:  the  same. 


D 


O  you  think  in  your  heart,  that  i  Tim.  I'.L  lo. 


you  be  truly  called,  according 
to  the  vnW  of  our  Lord  Jesus  Christ, 
and  the  order  of  this  Church  of  Eng- 
land, to  the  Order  and  IMinistry  of 
Priesthood  ? 


I  think  it. 


Answer. 


The  Bishop. 


ARE  you  persuaded  that  the  holy  2Tiiii.  in  i=— i?. 
^  ,  -     John  XX.  -31. 

Scriptures  contain    sufficiently  ^'-^s-  _ 

i  _  _  •'    Deut.  IV.  2. 

all  Doctrine  required  of  necessity  for  ^  ^''-  ^^-^  ^ 
eternal  salvation  through  faith  in  Jesus  ^^''-  ="'"•  '^'  '^ 
Christ?  and  are  you  determined  out 
of  the  said  Scriptures  to  instruct  the 
people  committed  to  your  charge,  and 
to  teach  nothing,  as  required  of  neces- 
sity to  eternal  salvation,  but  that 
which  you  shall  be  persuaded  may  be 
concluded  and  proved  by  the  Scrip- 
ture ? 

Aiisiuer. 

I  am  so  persuaded,  and  have  so  de-  P".  cxix.  is,  la. 
termined  by  God's  grace. 


97. 


w 


T/ie  Bishop. 

ILL  you  tlien  jjive  your  faith-  coi.  iv.  17. 


ful  dilig-ence  always  so  to  «"'»•  "ii.  e— a. 
nimister  the  Doctrme  and  Sacraments,  wa"-  xxvUi.  20 
and  the  Discipline  of  Christ,  as  the 
Lord  hath  commanded,  and  as  this 
Church  and  Realm  hath  received  the 
same,  according  to  the  Commandments 
of  God;  so  that  you  may  teach  the 
people  committed  to  your  Cure  and 
Charge  with  all  diligence  to  keep  and 
observe  the  same  ? 

Answer. 

I  will   so  do,  by  the  help    of  the  2  ci.ron.  xix.  9. 
Lord. 


fiori,  lectio  sancta  in  manibus  tuis,  raaxinie  in  pcctore  semper 
inh.-creat,  ipsam  vero  lectionem  oratio  iuterrumpat."  [Pontif.  ap. 
llartene,  1.  ii.  166—168.] 

that,  hy  daily  readiny,  r^c]  Compare  the  following  clauses 
in  the  "  Consecratio  "  of  the  Salisbury  Pontifical :  "  Ut  in  lege 
Tua  die  ac  nocte  mcilitantcs,  quod  Icgeriut  credant,  quod  eredi- 
diTiiit  doceant,  quod  docuerint  imitentur ;  justitiam,  constan- 
tiam,  niisericordiam,  fortitudincm,  cajterasque  virtutes  in  se 
ostundant,  exeinplo  probent,  adraonitione  confirment,  ac  purum 
ct  imniiiculatura  niinistcrii  sui  donum  custodiant."  [See  also 
Pont.  Egb.  p.  23.  MS.  Pout.  Harl.  2006,  fo.  13.  MS.  Pont. 
Claud.  A.  iii.  47,  b.] 

Bo  you  think,  ^■c.']  A  short  examination  is  cited  by  Martene, 
from  a  Pontifical  "ad  usnm  Eccle,-ia3  Sue.ssionensis :" — 

"  Vis  Prcsbyterii  gradum  in  nomine  Domini  aceipere  ?   I^.  Volo. 

"  Vis  in  eodem  gradu  quantum  prtevales  et  intelligis  secundum 
Caiionum  sanctionesjugiter  manere?     ly.  Volo. 


"  Vis  Episcopo  ad  cujus  parocbiam  ordinandus  es  obcdiens  ct 
consentiens  esse,  secundum  justitiam  et  ministerium  tuum  ?  Vf. 
Volo."  [Martene,  Pont.  Suess.  a.d.  600,  torn.  ii.  Ord.  vii. 
e.  110,  E.] 

»M  your  Jiearf]  Tliat  is,  as  if  from  his  experience  in  the 
diaconate. 

Are  you  persuaded']  This  question  includes  the  fourth  in  the 
Ordering  of  Deacons,  and  diti'ers  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  Priesthood  repeat  the  Creed,  "stantes  profi 
tentur  Fidcm  quam  pra?dicaturi  sunt." 

Will  you  ihei  give,  cj'c.]  This  and  the  question  following  it 
resemble  the  Fifth  Question  in  the  Ordering  of  Deacons.  An 
illustration  of  them  occurs  in  the  following  Canon  :  — "  Placuit,  nt 
omnes  Sacerdotes  qui  Catbolic.-c  Fidei  unitate  complectimur  nihil 
ultra  diversum  aut  dissouum  in  ecclesiasticis  Sacramentis  aga- 


THE  ORDERING  OF  PRIESTS. 


559 


Matt,  vii    15.  20. 

Acts  XX.  29. 

2  Tim.  ii.  17.  2.'!. 

25,  2g.  iii.  IJ,  7. 

13. 
I  Thes.s.  V.  14. 
James  v.  14. 
I  Thii.  vi.  3—5 

2(1.  :ii. 
I.ukc  n.  16. 


w 


The  Bisliop. 

ILL  you  be  ready,  with  all 
faithful  diligence,  to  banish  and 
drive  away  all  erroneous  and  strange 
doctrines  contrary  to  God's  word  ; 
and  to  use  both  publick  and  private 
monitions  and  exhortations,  as  well  to 
the  sick  as  to  the  whole,  within  your 
Cures,  as  need  shall  require,  and  occa- 
sion shall  be  syiven  ? 


Acts  vi.  4. 
Kpll.  vj.  IS. 
Col,  iv.  12. 
1  for.  ix.  Ifi. 
1  Tim.lv.  13—10. 
1  Cor.  ii.  1.  2 
Phil.  iii.  7,  8. 


1  Tim.  Iii.  8—13. 

iv.  12— IG. 
Ps.  cxix.  9. 
I  Pet.  V.  23. 


w 


Answer. 

1  will,  the  Lord  being  my  helper. 

The  Sishop. 

ILL  you  be  diligent  in  Prayers, 
and  in  reading  of  the  holy 
Scriptures,  and  in  such  studies  as  help 
to  the  knowledge  of  the  same,  laying 
aside  the  study  of  the  world  and  the 
flesh  ? 

Ansioer. 

I  will  endeavour  myself  so  to  do, 
the  Lord  being  my  helper. 


w 


The  Bishop. 

'ILL  you  be  diligent  to  frame 
and  fashion  your  own  selves, 
and  your  families,  according  to  the 
Doctrine  of  Christ ;  and  to  make  both 
jourselves  and  them,  as  much  as  in 


you   lieth,    wholesome    examples    and 
patterns  to  the  flock  of  Christ  ? 

Ansivei: 
I    will    apply   myself    thereto,    the 
Lord  being  my  helper. 

The  Bishop. 

WILL  you  maintain  and  set  lor-  2  Tim.  n.  22 
wards  as  much   as   lieth  in  1  {"et  »'■  '■ 

I  Tlie>s.iii    :i.  13 

you,  quietness,  peace,  and  love,  among  Luke  ii.  14. 
all    Christian    people,   and  especially 
among  them  that  are  or  shall  be  com- 
mitted to  your  charge  ? 

Answer. 

I   will  so  do,  the  Lord  being  my 
helper. 

The  Bishop. 

WILL  you  reverently  obey  your  {'^'^/j"?-,!)''- 
Ordinary,    and    other    chief     v.  5. 
J '  _  Rom.  xm.  5. 

Ministers,  unto  whom  is  committed  i  cor.  xiv.  3s._ 
the  charge  and  government  over  you  ; 
following-  with  a  glad  mind  and  will 
their  godly  admonitions,  and  submit- 
ting yourselves  to  their  godly  judg- 
ments ? 

Answer. 

I  will  so  do,  the  Lord  being    v'y 
helper. 


Phil.  ii.  13. 
2  Cor.  iii.  5. 
Matt,  xxviii.  20. 
Phil.  i.  6.  9-11. 
Watt.  xiii.  12. 


■f  Then  shall  the  Bishop,  standing  vp,  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.     Amen. 


IT  Sequilur   prtefatio    sacerdotiim,     cmn    nota,   Salisoury  I'se. 
stando. 

O REMUS,  dilectissimi,  Deum  Pa- 
trem  omnipotentem  ut  super  hos 
famulos  suos,  quos  ad  presbvterii  munus 
elegit,  coelestia  dona  multiplicet,  et 
quod  ejus  dignatione  suscipiunt,  ipsius 
cousequantur  auxilio. 


inus.  Unus  igitur  ordo  orandi  atque  psallendi  nobis  per  omuem 
Hispaniam  atque  Galliam  conservetur,  unus  modus  in  Missarum 
soleumitatibus,  unus  in  Vespcrtinis  Matutinisque  officiis."  [Cone. 
Tolet.  IV.,  A.D.  633,  c.  2.     Labbe,  torn.  vi.  col.  1450,  B.] 

Will  you  be  diligent  to  frame,  4'c.]  Priests  and  Deacous  were 
required  "  professionem  Episcopo  suo  facere  ut  caste  ac  pure 
vivant  sub  Dei  timore  ut  dum  eos  talis  professio  obligaverit, 
vitee  sanctoe  disciplinam  retineant."  [IV.  Cone.  Tolet.,  c.  xxvii. 
Labbe,  torn.  vi.  col.  1460,  A.]  By  the  Canons  of  the  African 
Church  [B.  .\iii.  c.  xxxvi.],  and  the  111.  Council  of  Carthage 
[c.  xviii.].  Bishops,  Priests,  and  Deacons  are  not  to  be  ordained 
until  they  have  made  every  one  in  their  household  Gatliolic 
Christians  [M.irtene,  lib.  i.  c.  viii.  art.  2,,§  17,  tom.  ii.  col.  15,  B. 
Ed.  Rouen,  1700].  In  the  Legatine  Constitutions  of  Car- 
iliual  Pole,  Clerks  are  required  "  curare  ut  domestieorum  suorum 
vita  honesta  et  probata  sit."  [Deer,  v.,  Cardw.  Doc.  Ann.  i.  p.  185. 
Compare  Art.  XXXII.,  and  Mason  de  Min.  Anglic.  1.  ii.  c.  viii.] 

Will  you  reverently,  Sfc.']     Ordinaries  by  Canon  Law  are  those 


"  quibus  eompetit  jurisdictio  ordinaria  de  jure  privilegii  vel  con- 
suetudine."  [Lynd.  Prov.  lib.  i.  tit.  ii.]  The  Ordinary  is  (1)  the 
Bishop,  in  the  diocese ;  (2)  the  Dean,  in  the  cathedral ;  (3)  the 
Archdeacon,  in  the  Archdeaconry.  The  "chief  Ministers"  ^re 
incumbents  of  parishes.  St.  Jerome  says  to  Nepotian,  "Esto 
subjcctus  Pontifici  tuo  et  quasi  aiiiime  parentem  suscipe"  [Ep. 
xxxiv..  Op.  tom.  iv.  c.  261] ;  and  St.  Augustine,  "  Episcopo  tuo 
noli  resistere,  et  quod  facit  ipse,  sine  ullo  scrupulo  vel  discepta- 
tione  sectare  "  [Ep.  xxxvi.  ad  Casul.,  tom.  ii.  c.  81,  E.]. 

The   Council  of  Toledo    decrees    (Canon    x.),    "  Placuit  huic 

sancto  concilio  ut  debitum  per  omnia  bonorem,  atque 

obsequii  reverentiam  pra;cminenti  sibi  unusquisque  depeudat, 
juxta  illud  beati  Papse  Leonis  edictum :  Qui  scit  se  quibusdam 
esse  prsepositum,  uon  moleste  ferat  aliqucm  sibi  esse  praelatum, 
sed  obedientiam  quam  exigit,  etiam  ipse  dependat."  [Cone. 
Mansi,  tom.  xi.  col.  143,  ap.  Mask.  Mon.  Rit.  iii.  222.] 

Almighty  God]  After  the  short  examination  cited  above  from 
Mai-tene   follows   the    prayer  : — "  Voluntatem   tuam   bonam   et 


560 


THE  ORDERING  OF  PRIESTS. 


Acts  ii.  3,  4. 
2  Cor.  iv.  6. 
Acts  X.  3S. 
Rev.  i.  4.  iii.  1. 
1  John  ii.  211.  27. 
John  xiv.  26. 
Isa.  Ix.  19. 
Luke  xxiv.  25 — 

27. 
Ezek.  xxxvi.  25 

—27. 
1  Tim.  i.  14. 
Ps.  Ixviii.  1,  2. 

cxxij.  6,  7. 

Ixxiii.  24. 
Juhn  XTii.  3. 

XV.  26. 
Kev.  V.  12,  13. 

iv.  8. 


%  After  tliis^  the  Congregation  shall  he  desired, 
secreily  in  their  Vrayers,  to  make  their 
humhle  supplications  to  God  for  all  these 
things  :  for  the  which  Prayers  there  shall 
be  silence  kept  for  a  space. 

\  After  which  shall  he  sung  or  said  hy  the  "Bishop 
{the persons  to  he  Ordained  Priests  all  kneel- 
ing') Veni,  Creator  Spirihis;  the  Bishop  he- 
ginning,  and  the  Priests,  and  others  that  are 
present,  answering  by  verses,  asfolloweth. 

COME,  Holy  Ghost,  our  souls  in- 
spire. 
And  lighten  with  celestial  fire. 
Thou  the  anointing  Spirit  art, 
Who  dost  thy  seven-fold  gifts  impart. 

Thy  blessed  Unction  from  above. 
Is  comfort,  Ife,  and  fire  of  love. 
Enable  with  perpetual  light 
The  dulness  of  our  blinded  sight. 

Anoint  and  cheer  our  soiled  face 
With  the  abundance  of  thy  grace. 
Keep  far  our  foes,  give  peace  at  home  ; 
Where  thou  art  guide,  no  ill  can  come. 

Teach  us  to  know  the  Father,  Son, 
And  thee,  of  both,  to  be  hut  one. 
That,  through  the  ages  all  along, 
This  may  be  our  endless  song  ; 

Praise  to  thy  eternal  merit. 
Father,  Son,  and  Holy  Spirit. 


IT  JSxpleta  autem  hac  oralione  (i. e.  the  " Con-  baisoury  0»o. 
secratio ")  gemiflectendo   coram   altare  in- 
cipiat  Hpiscoptis  hymnum. 


VENI,  Creator  Spiritus, 
INIentes  tuorum  visita : 
Imple  supema  gratia 
Quae  tu  creasti  pectora. 

Qui  Paraclitus  dieeris, 
Donum  Dei  altissimi : 
Fons  vivus,  ignis,  caritas, 
Et  spiritalis  unetio. 

Tu  septiformis  munere, 
Dextrse  Dei  tu  digitus  : 
Tu  rite  promissum  Patris, 
Sermone  ditans  guttura. 

Accende  lumen  sensibus, 
Infunde  amorem  cordibus  : 
Infirma  nostri  corporis 
A'^irtute  firmans  perjJetim. 

Hostem  repellas  longius, 
Pacemque  dones  protinus : 
Ductore  sic  te  praevio 
Vitemus  omne  noxium. 

Per  te  sciamus  da  Patrem, 
Noscamus  atque  Filium : 
Te  utriusque  Spiritum 
Credamus  omni  temjiore. 

Sit  laus  Patri  cum  Filio, 
Sancto  simul  Paraclito : 
Nobisque  mittat  Filius 
Charisma  Sancti  Spiritus. 


^Vnicn. 


Or  this, 

COME,  Holy  Ghost,  eternal  God, 
Proceeding  from  above. 
Both  from  the  Father  and  the  Son, 
The  God  of  peace  and  love. 


Visit  our  minds,  into  our  heai'ts 
Thy  heavenly  grace  inspire; 

That  truth  and  godliness  we  may 
Pursue  with  full  desire. 


rectiim  ad  perfectionem  sibi  benoplacitam  Dcus  perducere  dig- 
netur."   [Martene,  Keel.  Kit.  ii.  146.] 

After  which  shall  he  sung}  Tlie  rubric  in  Lac/a  Pontifical  is, 
"  Episcopus  cum  ministris  suis  ante  altare  in  medio  genuflectat 
cantando  Tmpuum,  '  Veui  Creator  Spiritus.'  Et  cliorus  prose- 
quatur.  Et  incipiat  Episcopus  cum  suis  ministris  quemlibet 
rersum  illius  ympni  et  chorus  prosequatur." 

Come,  Holy  Ghosf]  The  short  version  of  this  hymn  was  addcil 
in  1662,  and  is  first  found  in  Bishop  Cosiu's  "  Private  Devotions," 
1627.     This   hymn  was   probably   introduced   into   the  service 


late  in  the  eleventh  century,  when  it  occurs  in  the  Pontifical  of 
Soisson  [Martene,  Ordo  vii.,  tom.  ii.  col.  1-41,  C.].  Two  centuiies 
later,  in  the  Pontifical  of  Mayeuee,  there  is  this  rubric, "  Episcopus 
incipiat  Clero  prosequente '  Veni  Creator  Spiritus  '. . . .  item  chorus 
cantet  sequentiam '  Sancti  Spiritus  adsit,'  etc.,  et  si  multitude  ordi- 
nandorum  requirit,  addatur  hymnus,  'Veni  Creator.'"  [Ibid.  Ordo 
xvi.  col.  221,  B.  Assemanni,  Cod.  Liturg.  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  Sacr.  Ord.  P.  ii.  p.  281,  D.,  279,  E.],  the  other  by  Assemnuu 


THE  ORDERING  OF  PRIESTS. 


561 


Thou  art  the  very  Comforter 

lu  grief  and  all  distress  ; 
The  lieav'nly  gift  of  God  most  high, 

No  tongue  can  it  exjiress. 

The  fountain  and  the  living  spring 

Of  joy  celestial  ; 
Ike  f  re  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  torit'st  thy  law, 
The  finger  of  God's  hand. 

According  to  thy  promise,  Lord, 

Thou  givest  sj^eech  with  grace ; 
That  through   thy  help    God's  praises 
may 

Besound  in  every  place. 

O  Holy  Ghost,  into  our  minds 
Send  down  thy  lieav'nly  light ; 

Kindle  our  hearts  ivith  fervent  zeal. 
To  serve  God  day  and  night. 

Our  weakness  strengthen  and  confirm, 
(For,  Lord,  thou  know'st  us  frail ;) 

That  neither  devil,  world,  nor  fiesh. 
Against  lis  may  prevail. 

Put  back  our  enemy  far  from  us. 

And  help  us  to  obtain 
Peace  in  our  hearts  with  God  and  man, 

(The  hest,  the  truest  gain  ;) 


And  graut  that  thou  being,  O  Ijord, 

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  thou  may'st  he  our  Comforter 
At  the  last  dreadful  day. 

Of  strife  and  of  dissension 
Dissolve,  O  Lord,  the  bands. 

And  knit  the  knots  of  peace  and  love 
Throughout  all  Christian  lands. 

Grant  us  the  grace  that  we  may  Iniow 

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  Spirit  of  leather,  and  of  Son, 

One  God  in  Persons  Three. 

To  God  the  Father  laud  and  praise, 

And  to  his  blessed  Son, 
And  to  the  Holy  Spirit  of  grace. 

Co-equal  Three  in  One. 

And  pray  we,  that  our  only  Lord 
Would  please  his  Spirit  to  send 

On  all  that  shall 2)rnfess  his  Name, 
From  hence  to  the  world's  end. 

Amen. 


1  Thess.  V.  25. 
Exod.  vi.  3. 
Matt.  -v).  9. 
John  iii.  16. 
1  John  iv.  9. 
Eph.  i.  7. 
Hob.  V.  9. 
John  xix.  30. 
Heb.  X.  H. 


H  That  done,  the  Bishop  sJmll  prai/  in  this  wise, 
and  sal/, 

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  ever- 
lasting life;  who,  after  he  had  made 
perfect  oiu*  redemption  by  his  death, 
and  was  ascended   into  heaven,  sent 


DOMINE   sancte.  Pater  omnipo-  Salisbury  usb 
tens,    seterne  Deus :    honorum     ""'    '^^' 
dator,  et  distributor  omnium  dignita- 

tum Unde  ct  sacerdotalcs 

gradus,  atque  officia  Levitarum,  sacra- 
mentis  mysticis  instituta  creverunt, 
ut  cum  pontifices  summos  regendis 
populis  prsefecisses,  ad  eorum  soeieta- 
tis   et    operis   adjumentum,  sequentis 


[Codex  Liturg.  Oi-do  Iv.,  toni.  i.  p.  3G7,  Rome  1755],  there  are 
the  foUon-mg  ruhrics  : — "  Dciode  Episcopo  incipiente  cantatiir 
hymniis  '  Veni  Creator  Spu'itus.'  "  "  Pontifex  flexls  genibus  incipit 
alta  voce,  sehola  prosequente,  '  Veni  Creator  Spiritus.' "  Dean 
Comber  [Discourse  &c.  chap.  vi.  §  i.  p.  3-il]  observes,  that 
the  composition  of  this  liymn  was  ascribed  to  St.  Ambrose.  It 
is  not,  however,  claimed  by  his  Benedictine  editors.  In  the 
Salisbury  Breviary  it  occurs  as  a  hymn  for  Pentecost,  "Ad 
Tertiam." 

Almif/htrj    God,   and  heavenly   Falhei-]     This    Prayer    corre- 


sponds to  the  Consecratio  of  the  elder  Pontificals.  In  MS.  Harl. 
2906,  fo.  12,  it  forms  part  of  the  "  Vere  dignum  et  justum  est,"  as 
it  does  also  in  the  Salisbury  Pontifical.  A  very  similar  Prayer  is 
to  be  found  in  the  Syro-Nestorian  Ordinal :  "  Domine  Deus  fortis 
et  omnipotens,  elegisti  Ecclesiam  Sanctam  Tuam,  et  posuisti  in  ea 
Propbetas  et  Apostolos  et  Doctores  et  Sacerdotos,  et  in  opus  minis- 
terii  et  in  edificationem  corporis  Ecclesiastici.  Tu  ergo  respice 
etiara  nunc  in  servos  Tuos  ....  ornent  quoque  ct  illustrent 
operibus  justis  filios  EcclesiiE  sanctae  Catholicaj  ad  laudem  Nominia 
Tui  Sanoti."  TSyr.  Nest.  Ord.  P.  ii.  p.  386.] 
4  C 


662 


THE  ORDERING  OF  PRIESTS. 


Eph.iv.S.  11— 13. 
Rom.  X.  13—15. 
IS. 

1  I'et.  iv.  II. 
Ps.  cxlv.  10-12. 

Hi.  1. 
Matt,  xxviii.  19, 

20. 
Acts  i.  21,22.  24. 

2  Tim.  ii.  2. 
Vs.  Isviii.  10. 
I  John  V.  14. 

1  Cor.  i.  It  2.  4. 
Eph.  V.  20. 
Ps.  ciii.  1,2. 
Hosea  vi.  3. 

2  Pet.  lii.  IS. 
Phil.  iii.  13,  14. 

8,  9. 
Ps.  cxxxv.  19 — 

21.  cxlix.  1. 

xl.  10. 
Ps.  Ixxxvi.  9.  12 
Phil.  ii.  9— II. 
Rev.  xi.l5. 

V.  13,  14. 


I  Tim.  iv.  14. 


abroad    into  tlie  world    his  Apostles, 
Prophets,   Evang-elists,   Doctors,    and 
Pastors ;  by  whose  labour  and  minis- 
ti7  he  gathered  together  a  great  flock 
in  all  the  parts  of  the  world,  to  set 
forth  the  eternal  praise  of   thy  holy 
Name  :    For  these  so   great  benefits 
of  thy  eternal  goodness,  and  for  that 
thou  hast  vouchsafed  to  call  these  thy 
servants    here    present    to   the   same 
Office    and    Ministiy    appointed    for 
the  salvation  of  mankind,  we  render 
xmto   thee    most    hearty   thanks,   we 
praise    and    worship   thee  ;     and    we 
humbly   beseech   thee,   by   the   same 
thy  blessed  Son,  to   grant   unto  all, 
which   either   here   or   elsewhere  call 
upon  thy  holy  Name,  that  we  may 
continue  to  shew  ourselves  thankful 
unto  thee  for  these  and  all  other  thy 
benefits ;     and    that    we    may    daily 
increase  and  go  forwards  in  the  know- 
ledge 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  Son  Jesus  Christ  our  Lord,  who 
liveth  and  reigneth  with  thee  in  the 
unity  of  the  same  Holy  Spirit,  world 
without  end.  Amen. 

IT  When  this  Prai/er  is  done,  the  Bishop  with 
the  Friests  present  shall  lay  their  hands 
severally  upon  the  head  of  every  one  that 
receiceth  the  Order  of  Priesthood;  the 
Eeceivers  humbly  kneeling  upon  their  knees, 
and  the  Bishop  saying. 


ordinis    viros    et    secundte   dignitatis 

eligeres hac  providentia, 

Dominc,  apostolis  Filii  tui  Doetores 
fidei  comites  addidisti ;  quibus  illi 
orbem  totum  seeundis  prBedicationi- 
bus  impleverimt  .... 


I 


^  Benedicente  eos  Episcopo  postea,  et  manum  Salisbury  Use. 
super  capita  eorum  tenente,  et  nihil  eis  di- 
cente,  et  una  manu  tangente,  et  omnes  pres- 
hyteri  qui  prcesentes  sunt,  nianus  sttas  super 
capita  eorum  levatas  teneant 


When  this  Prayer  is  done,  ^-c]  The  rubric  in  the  Pontifical 
of  Egbert  is,  "  Et  benedicente  eum  Episcopo,  manus  super  caput 
ejus  teneat.  Similiter  et  presbyteri,  qui  presentes  sunt,  manus 
suas  juxta  manum  Episcopi  super  caput  illius  teneant."  It 
occurs  also  in  the  S:ierauientary  of  Pope  Gregory.  In  MS.  Harl. 
2906  [fo.  11],  the  rubric  is,  "  Eo  inclinato  imiwnat  manum  super 
caput  ejus  et  omnes  Presbyteri  qui  ailsuut  eum  eo  pariter,"  &c. 
In  tlic  SIS.  Pontifical  of  the  tenth  century,  Claud,  iii.  45,  b.,  the 
word  "ponant"  occurs  instead  of  "  teneant."  In  several  French 
MSS.  the  word  used  was  "  teneant ;"  in  the  Ordo  Komanus,  and 
nn  English  Pontifical  cited  by  Menard,  it  is  "ponant."  In  the 
Eoman  Pontifical,  tlie  Bishop  and  Priests  1,-iy  both  their  hands 
on  the  liead  of  the  Candidate,  after  which  they  hold  their  right 
hands  extended  over  them.  The  3rd  Canon  of  the  IV.  Council  of 
Carthage  directs :  "  Presbyter  cum  ordinatur,  Episcopo  eum 
benedicente,  et  manum  super  caput  ejus  tenente,  etiam  omnes 
Presbyteri  qui  prsesentcs  sunt,  manus  suas  juxta  manum  Episcopi 
super  caput  illius  teneant."  [Maskell,  Mon.  Eit.  iii.  205.]  The 
Church  of  England  has  now  prescribed  only  one  imposition  of 
hands,  and  confers  explicitly  in  her  form  the  power,  [1]  of  Preach- 


ing ;  [2]  of  Consecrating  the  Holy  Eucharist ;  and  [3]  of  Absolu- 
tion of  Penitents.  The  Greek  Church  docs  not  give  such  a  com- 
mission formally,  but  uses  Invocation  of  the  Holy  Ghost,  a  Prayer 
of  Consecration,  a  Benediction,  and  a  Prayer  that  "  the  Priest 
may  be  presented  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."  [Grace.  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.  262 ;  P.  iii.  Exerc.  vii.  c.  i.  §  16,  p.  105]  :  "  Let 
him  take  the  Paten  with  the  oblation  and  the  Chalice  with  the 
wine,  and  say,  *  Receive  power  to  oflfer  sacrifice  to  God  and 
celebrate  Mass.' "  In  England  it  appears  in  the  Bangor  Pon- 
tifical before  the  close  of  the  thirteenth  century  [Ma-skell,  Mon. 
Kit.  iii.  213].  Compare  the  Pontificals  of  Beauvais,  Mayence, 
Noyon,  Besanijon,  Cambray,  Apamea,  given  by  Morin  [pp.  271. 
277],  and  Martene  [tom.  ii.  pp.  138.  174.  192.  "l97.  221]. 

the    Eeceivers    humbly     kneeling']      The    Candidate     kneels 
because  in  the  presence  of  the  ambassador  and  representative  of 


THE  ORDEKING  OE  PllIESTS. 


5(33 


./.i/mxx.  21—23. 
■I  riin.lC.  14.  12, 
UmkI.  xl.  15. 
^\^ii.  IS.  20. 

•.'3. 

llrb.  V.  1. 

M.itt.  xvi.  13. 
;  lilll.  iv.  1,  2. 
Jhitt.  xxviii.  19, 

20. 
1  Tor.  xi.  23—25. 
I. like  xii.  42,  43. 
UfV.  ii.  10. 


RECEIVE  the  holy  Ghost  for  the 
Office  and  Work  of  a  Priest  in 
the  Chm-ch  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  he  thou  a  faithful  Dispenser  of 
the  Word  of  God,  and  of  his  holy 
Sacraments  ;  In  the  Name  of  the 
Eather,  and  of  the  Son,  and  of  the 
Holy  Ghost.     Amen. 

IT  Then  the  Bishop  shall  deliver  to  every  one  of 
them  kneeling^  the  Sihle  into  his  hand, 
saying. 


Antequam    dicafur  postcommunio,  ponat  Epi-  Salisbury  Use. 
Scopus  manus  suas  super  capita  singulorum, 
dicens  : 

ACCIPE  Spiritum  Sanctum  :  quo- 
rum remiseris  peceata,  remit- 
tuntur  eis  :  et  quorum  retinueris, 
retcnta  erunt. 


our  Blessed  Lord,  executing  his  office  in  His  name,  and  by  His 
autliority ;  and  also,  as  invoking  the  confirmation  of  His  servant's 
vfords  by  the  Saviour  Himself. 

Heceive  the  holy  Ohost~\  Archbishop  Whitgift  says,  "  Christ 
used  these  words  :  '  This  is  My  Body,'  in  the  celebration  of  His 
Supper,  but  there  is  no  special  commandment  that  the  Minister 
should  use  the  same,  and  yet  must  he  use  them  because  Christ 
used  them ;  even  so,  when  Christ  did  ordain  His  Apostles  Minis- 
ters of  the  Gospel,  He  said  unto  them,  '  Keceive  the  Holy  Ghost,' 
which  words,  because  they  contain  the  principal  duty  of  a  Minis- 
ter, 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  instrument  in  that  business  in  the 
ordaining  of  Ministers.  St.  Paul,  speaking  to  Timothy,  saith  : 
'  Neglect  not  the  gift  that  is  in  thee,  which  was  given  unto  thee 
by  prophecy  with  the  laying  on  of  the  hands  of  the  Eldership.' 
In  which  words  the  Apostle  signiticth  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,  "  Unde  coUigimns 
uon  iuanem  fuisse  ritum,  quia  consecrationem  quam  homines  im- 
positione  manuum  figurabant,  Ueus  Spiritu  Suo  inflavit."  [Comni. 
in  Epist.  i.  ad  Timoth.  c.  iv.  14,  torn.  vii.  p.  458.] 

Ail  sacerdotal  power  is  derived  from  the  Holy  Ghost ;  the 
Church,  therefore,  holds  that  the  reception  of  the  Holy  Ghost  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 
Cosiu,  "  is  then  given  to  them,  partly  to  direct  and  strengthen 
them  in  their  ways,  and  partly  to  assume  unto  Itself  for  the  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  ai'e  the  original 
Charter  of  the  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 :  "  1  baptize  thee  in  the  Name,"  &c.  In  the  Holy 
Encharist  he  repeats  the  very  words  of  the  Lord,  and  applies 
them  to  the  sacred  elements.  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,"  &c.  So  here,  because  He  gives  a  portion 
of  His  Spirit  to  those  whom  He  sends,  the  Bishop,  in  His  Name, 
says,  "  Receive  the  Holy  Ghost;"  that  is,  the  enabling  gift,  the 
power,  the  qualifying  grace  (x^pts  StaKorias)  for  the  ministration 
of  Divine  things.  [Eph.  iii.  8.  2  Tim.  i.  6.  Eph.  iv.  7. 11, 12.]  As 
St.  Cyprian  says :  *'  Intelligimus  non  nisi . .  .  Dominica  ordinatione 
fundiitis   licere  baptizarc  et  remissam    pcccatorum   dare"  [Ep. 


Ixxiii.]  ;  and  St.  Jerome :  "Aeceperunt  Apostoli  Spiritus  S.ancti 
gi-atiam  qua  peceata  remitterent  et  baptizarent "  [ad  Hedib.  Ep. 
cl.].  All  the  efficacy  that  there  is  in  the  administration  of  any 
Ecclesiastical  office  depends  wholly  upon  the  co-operation  of  the 
Holy  Ghost ;  "  whether  we  preach,  pray,  baptize,  communicate, 
condemn,  give  absolution,  or  whatsoever,  as  disposers  of  God's 
mysteries,  all  words,  judgments,  acts,  and  deeds  are  not  ours,  but 
the  Holy  Ghost's"  [Hooker,  Eccl.  Pol.  b.  v.  c.  Ixxvii.  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  Scripture, 
"  Receive  ye  ...  .  retained  "  [John  xx.  22,  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  equivalent  expressions  denoting  the  Priest  to  be  invested 
with  the  whole  ministry  of  the  Gospel  committed  unto  him,  the 
Word  of  God  and  His  holy  Sacraments  forming  wholly  the  mys- 
teries of  God.  An  objection  having  been  made  to  the  ancient 
form,  as  not  sufficiently  distinguishing  between  a  Bishop  and  a 
Priest,  on  the  advice  of  Bps.  Gunning  and  Pearson  [Prideaux, 
Valid,  of  the  Orders,  p.  72],  the  words,  "for  the  office  and  work 
of  a  Priest  in  the  Church  of  God,  now  committed  to  thee  by  Im- 
position of  our  hands,"  were  inserted  in  the  Form. 

Whose  sills  thou  dost  forgive']  The  form  for  conveying  the 
power  of  Absolution  is  comparatively  modern.  The  actual  words, 
"Receive  the  Holy  Ghost;  whose  sins  ye  rcmit,"&c.,  are  first  found 
in  a  book  belonging  to  the  Cathedral  of  Maycnce,  of  the  thirteenth 
century  [Morin,  279,  E. ;  Martene,  ii.  327].  Martene  cites  the 
following  passage  from  the  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  impositionem  pontificalis  diceretur  novo  pres- 
bytero,  'Accipe  Spiritum  Sanctum,  quorum  remiseris  peceata,'" 
&c.  Martene,  however,  adds  most  justly,  "  Verum  quid  unicum 
testimonium  tot  pontificaHhus  libris  opponcudmu."  [Martene, 
torn.  ii.  23.]  It  appears  in  the  Bangor  MS.  of  the  thirteenth 
century,  and  in  a  Pontifical  of  Rouen  of  the  fourteenth  century 
[Morin,  P.  iii.  Exerc.  vii.  cap.  ii.  §  2,  p.  107,  A.].  It  is  not  in 
the  early  English  MSS.  of  Egbert  or  Dnnstan,  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,  Isidore,  Amalarius,  Strabo,  Alcuiu,  Micrologus,  or  Ivo 
Carnotonsis,  allude  to  it  in  the  most  distant  terms  [Maskell, 
Mon.  Rit.  iii.  220]. 

the  Bible  into  his  hand]  In  1549,  the  chalice  also  was 
directed  to  be  delivered  to  the  Priest  bv  tlie  Bishop,  thus 
4  C  3 


564 


THE  ORDEKING  OP  PRIESTS. 


1  Cor.  iv.  1.  2. 

2  Cor.  X.  13—16. 
Tit.  ii.  15. 


TAI 
t: 


Ps.  xxiT.  3—5. 

cxxix.  8. 
J**,  cxxxii.  9. 

1  Sam.  iii.  19. 
Isa.  iv.  10,  11. 
Watt.  X.  20. 

2  Thess.  iii.  1. 
Luke  viii.  11.  15. 
1  Pet.  i.  23.  25. 

1  Thess.  iL  13. 
Matt.  V.  16. 


lKE  tliou  Authority  to  preach 
the  Word  of  God,  and  to  minis- 
ter the  holy  Sacraments  in  the  Congre- 
gation, where  thou  shalt  be  lawfully 
appointed  thereunto. 

%  When  this  is  done,  the  Jsicene  Creed  shall  le 
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  together,  and  remain  in  the  same  place 
whert  hands  were  laid  vpon  them,  until 
such  time  as  they  have  received  the  Com- 
munion. 

T  The  Communion  leing  done,  after  the  last 
Collect,  and  immediately  before  the  Bene- 
diction, shall  he  said  these  Collects. 

MOST  merciful  Pather,  we  beseech 
thee  to  send  upon  these  thy  ser- 
vants 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  in- 
crease of  thy  kingdom ;  through  Jesu3 
Christ  our  Lord.  Amen. 

PREVENT  us,  O  Lord,  in  all  our 
doings,  with  thy  most  gracious 
favour,  and  further  us  with  thy  con- 
tinual help ;  that  in  all  our  works 
begun,  continued,  and  ended  in  thee, 


ACCIPE  potestatem  oiferre  sacrifi-  Salisbury  Use. 
cium  Deo,  missamque  celebrare 
tam  pro  vivis  quam  pro  defunctis. 


T  Tune  vertaf  Hpiscopus,  et  dicat  offertorium  .  . 

Dum  cantatur  offertorium,   ponantur   tot 

hosti<Bquot  sufficiant  preshyteris  ordinandis 

ad  communicandum 

Fast  communionem  Episcopi,  Sacerdotes  acee- 

dant  ad  communicandnm. 


BENEDICTIO  Dei  Patris>I<,  et 
Filii>J<,  et  Sjiiritus  »J«  Sancti, 
descendat  super  vos,  ut  sitis  benedicti 
in  ordine  sacerdotali,  &c. 


following  tbe  rubric  iu  the  Salisbury  Use,  which  directed,  "Quo 
facto,  accipiat  patenain  cum  oblatis  et  caliceiu  cum  viuo,  et  det 
singulis,  inter  indices  et  medios  digitos,  cuppam  calicis  cum 
patena,"  &c.  This  rite  of  dehverj  of  the  sacred  vessels  was 
quite  justifiably  abandoned,  for  it  had  no  prescription  in  anti- 
quity, as  Menard  shows  [Migne,  Ivxviii.  493].  It  is  not  men- 
tioned by  Dionysius,  or  the  Apostolical  Constitutions,  in  the 
Pontificals  of  Rheims,  St.  Eloy,  and  others  of  ancient  date,  nor 
by  the  IV.  Council  of  Carthage,  or  IV.  Council  of  Toledo,  nor 
by  the  early  fathers,  or  ritualists,  such  as  Isidore,  Eabanus,  &c. 

in  the  Congregation']  In  the  Prayer  Books  of  151:9,  1552,  it 
is  this  Congregation.  The  change  to  "the"  is  important.  The 
commission,  hitherto,  was  limited  to  the  single  diocese  in  which 
the  Priest  was  ordained,  but  now  was  made  general  throughout  the 
Church,  in  whatsoever  part  lie  was  lawfully  called  to  minister. 

The  words,  "  In  the  Church  and  Congregation  whom  you  must 
sen'e,"  have  just  been  used  in  the  exhortation  as  synonymous,  just 
as  in  the  XXIV.  Article,  where  in  the  title,  "the  Congregation," 
wid  in  the  body  of  it,  "  the  Church,"  is  used.  In  the  early 
;ranslations  of  the  Bible,  the  word  *Vic\7|<r(o,  now  translated 
"Church,"  appears  as  "Congregation  "  [Matt.  xvi.  18.  Acts  U.  47; 
rii.  3 ;  xii.  1.  Eph.  i.  22,  23],  and  in  the  Bishops'  Bible,  pub- 
lished iu  15G8,  six  years  after  the  date  of  the  Articles,  although 


"  the  Church "  is  the  general  translation,  yet,  in  the  words  of  tha 
Saviour  to  St.  Peter,  the  passage  is  turned,  "On  this  rock  I  will 
build  My  Congregation :"  in  1G03,  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  1662  took  exception  to  the  words  "  in  the  Congregation,"  as 
implying  that  any  man  without  lawful  calling  might  preach 
and  administer  Sacraments  out  of  the  Congregation,  but  the 
Bishops  replied,  that,  by  the  doctrine  and  practice  of  the 
Church  of  Eughmd  none  but  a  licensed  Minister  might  preach, 
nor  either  publicly  or  privately  administer  the  Eucharist  [Cardw. 
Doc.  Ann.  No.  cii.  §  2].  Probably  the  word  Congregation  w-as 
used  to  avoid  misapprehension,  owing  to  the  popular  but  mis- 
chievous appropriation  of  the  word  Church  to  designate  the 
Clergy  [Twysden's  Answ.,  p.  13],  or  its  application  in  the 
sense  of  an  assembly  or  place  of  assembly  [Fulke's  Defence,  ch. 
iv.  §  2]. 

Most  merciful  Father]  This  prayer  corresponds  to  the 
Coiisummatio  of  the  elder  Pontificals,  and  the  Benedictio 
of  the  Harl.  SIS.  2906,  fo.  13.  To  the  Benedictio  in  the 
Exeter  Pontifical  this  rubric  is  added : — "  Et  moneantur  attcnta 
audire." 


BENEDICTIO  Dei  omnipotentis,  Salisbury  Use. 
Patris  ^  et  Filii  t^  et  Spiritus 
>^    Sanctis   descendat    super    vos    et 
maueat  semper.  Amen. 


THE  ORDERING  OF  PRIESTS. 

we  may  glorify  thy  lioly  Name,  and 
finally  by  thy  mercy  obtain  everlast- 
ing life;  through  Jesus  Christ  cm- 
Lord.  Amen. 

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 
Clu'ist  our  Lord  :  And  the  blessing  of 
God  Almighty,  the  Pather,  the  Son, 
and  the  Holy  Ghost,  be  amongst  you, 
and  remain  with  you  always.  Amen. 

%  And  if  on  the  same  day  the  Order  of  Deacons  be  given  to  some,  and  the  Order  of  Priesthood  to 
others;  the  Deacons  shall  he  first  presented,  and  then  the  Priests  ;  and  it  shall  suffice  that  the 
Litany  he  once  said  for  loth.  The  Collects  shall  loth  le  used;  first,  that  for  Deacons,  then 
that  for  Priests.  The  Epistle  shall  le  Epiies.  ir.  7 — 13,  as  lefore  in  this  Office.  Immediately 
after  which,  they  that  are  to  le  made  Deacons  shall  take  the  Oath  of  Supremacy,  le  examined, 
and  Ordained,  as  is  above  prescribed.  Then  one  of  them  having  read  the  Gospel  (which  shall 
he  either  out  of  S.  Matt.  ix.  36 — 38,  as  lefore  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. 


565 


And  if  on  the  same  day"]  Lacy's  Pontifical  (p.  84),  has  tlie 
foEovvmg  rubric : — "  Aliqui  praelati  fociunt  simul  vocare  eos  qui 
ordinandi  sunt  Diaconi  et  Sacerdotes,  quibus  sigillatim  vocatis 
et  introductis,  Episcopus  cum  ministris  prosternat  se  ante  altare 


dum  Letania  a  choro  cantatur.  Aliqui  vero  dicunt  Letaniain 
solum  iu  ordinatione  Presbyteromra.  Fiuita  Letania  redeaiit 
Sacerdotes  electi  ad  loca  sua,  remaueutibus  Levitia  ad  couse- 
crandum." 


556 


THE  FORM  OF 
ORDAINING  OR  CONSECRATING 

ARCH-BISHOP,  OR  BISHOP ; 

Which  is  always  to  be  performed  upon  some  Sunday 
or  Holy-day. 


INC  I  PIT  Salisbury  Use 

CONSECRATIO  ELECTI 


EPISCOPUM, 

Quffi  est  agenda  die  Dominica^  et  non  in  alia  fcs- 
tivitatej  antequam  missa  celebretur. 


T  When  all  things  are  duly  prepared  in  the 
Church,  and  set  in  Order,  after  Morning 
Prayer  is  ended,  the  Arch-Bishop  (or  some 


other  Hishop    appointed)   shall  begin   the 
Communion  Service;  in  which  this  shall  be 


The  form  of  Ordaining,  t^c]  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  he  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  cen- 
tury that  the  distinction  between  the  Orders  of  Bishops  and 
Priests  was  asserted.  On  February  9th,  1589,  Dr.  Bancroft,  in 
a  sermon,  maintained  the  superiority  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  Episco- 
pate is  distinguished  from  the  Presbytcrate  jure  divino,  yet 
they  together  form  but  one  order,  because  both  hold  the  adminis- 
tration of  the  Word  of  God  and  Sacraments,  and  have  the  com- 
mon trust  of  the  power  of  the  keys,  and  the  Episcopate  includes 
within  it  the  Priesthood  of  the  second  degree,  being  its  extension, 
consummation,  and  completion,  i.  e.  being  the  highest  Priest- 
liood.  Epiphanius  condemned  Aerius  for  asserting  the  identity  of 
the  orders  [Hair.  Ixxv.  Comp.  St.  August,  de  Hser.  c.  liii.].  St. 
Jerome  says:  "  In  Episcopo  et  Presbyter  contiuetur."  [Ep.  cii. 
ad  Evang.  torn.  iv.  c.  803.]  St.  Ambrose,  or  rather  Hilary  the 
Deacon,  observes :  "  In  Episcopo  omnes  ordines  sunt ;  quia 
primus  sacerdos  est,  hoc  est,  princeps  est  sacerdotnm."  [In  Ephes. 
c.  iv.  11,  torn.  ii.  col.  2-11,  D.  App.].  "  Episcopi  et  Presbyter! 
una  ordinatio  est.  Utcrquc  enim  sacerdos  est."  [In  1  Ep.  ad 
Timoth.  c.  iii.  10,  col.  295,  Ed.  Par.  1690.]  Anicetus,  in  the  same 
sense,  called  the  Priesthood  "  bipartitus  ordo "  [Ep.  iii.  §  1 ; 
Labbe,  torn.  i.  c.  529,  c]  ;  and  so  do  ^Ifric's  Canons,  a.d.  1052, 
§  xvii.;  Spelman's  Counc.  p.  576;  Thcodulf's  Capitulars,  A.D. 
791,  c.  i. ;  Labbe,  tom.  ix.  c.  185,  A. ;  and  our  own  Reformers, 
the  Bishop  of  St.  David's,  with  doctors  Tliirleby,  Redman,  and 
Coxe,  held,  that,  in  the  beginning,  Bishops  and  Priests  were 
identical  [Burnet's  Hist,  of  Reform.  B.  iii.  v.  ii.  p.  211],  there 
bemg,  as  the  Bishops  held,  no  mention  in  the  New  Testament, 
but  of  two  degrees  or  distinctions  in  orders,  but  only  of  Deacons 
or  Ministers,  and  of  Priests  or  Bishops  [II).  Add.  p.  300].  Thorn- 
dike  admits  that  the  n.ime  of  Priest  [Sacerdos]  is  common  to 
both  estates,  as  in  regard  of  the  offices  of  Divine  Service,  which 


are  performed  by  both,  so,  in  regard  of  the  government  of  the 
Church,  common  to  both  [Prim.  Gov.  of  Churches,  ch.  vii.  vol.  i. 
P.  i.  p.  33.  Comp.  Bp.  Taylor's  Episc.  Asserted,  §  28].  Bellar- 
mine  says,  "  Septimus  ordo  Saeerdotum  est :  at  Ecdesia  Catholica 
distinctionem  agnoscit,  ac  docet  jure  divino  Episcopatura  Pres- 
byterio  majorem  esse,  tum  ordinis  potestate,  turn  etiam  juris- 
dictione.  Sic  enim  loquitur  Cone.  Trident.  [Sess.  xxiii.  c.  iv. 
can.  vi.  vii.]  Eandem  sententiam  docent  et  defendunt  Theologi 
docfores  apud  Magistmm  in  libro  iv.  Sent.  dist.  xxiv.,  et  S. 
Thom.  in  ii.  2,  qu.  clxxxiv.  art.  vi.  de  clericis."  [Cap.  xiv.  col.  265, 
A.  C.  Colon.  1620.]  As  DodwcU  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.  318,  Lond.  1683.]  Fulke 
timidly  says,  "The  Orders  of  Bishops,  Elders,  and,  as  they  be 
commonly  called.  Priests  and  Ministers,  is  all  one  in  authority 
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.  -161,  Ed.  Camb.  1843.]  The  Anglo-Saxon 
Church  distinctly  held  that  there  were  three  orders  [Soanies, 
Hist.  p.  271,  ed.  Lond.  1814.  Bp.  Lloyd,  Anc.  Gov.  of  Brit.  Cluirch, 
ch.  iii.  §  8.  Comp.  Becon,  Cateeh.  P.  vi.  p.  319,  Ed.  Camb.  1814]. 
So  Bishoj:)  Jewel  says,  that  the  doctrine  of  the  English  Church  is 
that  there  are  three  orders  [Apol.  Ecdes.  Ang.  pp.  10,  11,  ed. 
Camb.  1817,  comp.  pp.  271—274.  Def  of  Apol.  P.  ii.  p.  271, 
vol.  iii.  Camb.  1848].  Isidore  calls  the  Episcopate  an  order 
[Etymol.  1.  vii.  c.  xii.  p.  62,  H.  col.  1617.  Comp.  Hallier,  de 
Sacr.  Ord.  P.  ii.  cap.  i.  §  1.  14,  tom.  ii.  p.  14],  and  Estius  agrees 
that  it  is  so  truly  and  properly  [1.  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  Ordina- 
tion and  .administering  of  Confirmation :  the  Priest's  autliority 
to  minister  is  derived  from  the  Bishop  who  ordains  him  there- 
unto [Bp.  Cosin,  Serm.  vi.  vol.  i.  p.  100.  Hooker,  Eccles.  Pol. 
b.  vii.  c.  6,  §  3.  Bp.  Taylor,  Episc.  Asserted,  §  31,  3.  5.  §  37,  §  28. 
Prideaux,  Val.  of  Orders,  p.  46,  Ed.  Lond.  1716].  Besides,  the 
Bishop  receives  an  ordination  by  laying  on  of  hands  of  Bishops, 
in  order  to  receive  his  consecration  to  the  Episcopate,  having 
already  received  ordination  to  the  Priestliood  by  the  laying  on  of 
hands  of  a  Bishop  and  Priests  [Bp.  Pearson,  Det.  i.  vol.  i.  p.  277]. 


THE  CONSECRATION  OP  BISHOPS. 


)67 


John  XX.  21,  22. 
Matt.  X.  1.  8. 
Acts  ii.  4. 
John  xxi.  15,  16. 
Acts  XX.  28. 
Eph.  vi.  18—20. 
1  Cor.  xii.  7—10. 

xiv.  .?.•).  40. 
STim.iv.  1-8. 
Heb.  xiii.  7.  1 7. 
2The.is.  i.  II,  12 
Bev.  ii.  10. 


T7ie  Collect. 

ALMIGHTY  God,  who  by  tliy  Son 
Jesus  Christ  didst  give  to  thy 
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 
Church,  that  they  may  diligently 
preach  thy  Word,  and  duly  adminis- 
ter the  godly  Discipline  thereof;  and 
grant  to  the  people,  that  they  may 
obediently  follow  the  same ;  that  all 
may  receive  the  crown  of  everlasting 
glory;  through  Jesus  Christ  our  Lord. 
hnen. 


1  And  another  Bishop  shall  read  the  Epistle. 

1  Tim.  iii.  1[— 6]. 
■x-  *  *  *  * 

%  Or  this,  for  the  Epistle. 

Acts  XX.  17  [—35]. 
***** 

'S  Then  another  Bishop  shall  read  the  Gospel. 

S.  John  xxi.  15  [—17]. 
***** 

IF   Or  else  this. 

S.  John  XX.  19  [—23]. 
***** 

T   Or  this. 

S.  Matt,  xxviii.  18  [—20]. 


Stindai/  or  Soly-day']  Inferior  orders  were  conferred  at  stated 
times ;  but  Consecration  of  Bishops  could  be  held  on  all  Sundays 
[III.  Cartlmg.  c.  xxxix.,  a.d.  397].  Leo  the  Great  wrote  to  Hilary 
of  Aries,  saying,  "Nee  sibi  constare  status  sui  noverit  fundamen- 
turn,  qui  non  die  Sabbati  vespere,  quod  lucescit  in  prima  Sabbati, 
vel  ipso  Dominico  die  fucrit  ordiiiatus;"  adding,  that  this  was 
the  ancient  rule,  "  majorum  discipliua."  Hugo  de  St.  Victor 
[Theol.  de  Sacr.  Erud.,  1.  ii.  P.  ii.  c.  xx.]  says,  "The  Sacred 
Canons  permit  consecrations  of  Bishops  on  Sundays  only." 
[Comp.  Surius,  A.r.  1035,  torn.  vii.  c.  xv.  Mali  iv.]  Alcuinns 
Flaccus,  of  the  ninth  century,  declares  that  Bishops  being  vicars 
of  the  Apostles,  as  of  Christ,  are  consecrated  on  Sundays,  because 
on  that  day  the  Lord,  by  the  gift  of  the  Holy  Ghost,  vouchsafed 
to  illuminate  the  hearts  of  the  Apostles  [De  Div.  Off.  Sabb.,  iu 
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  consecrated  on  St.  Andrew's 
Day  [in  vita  ab  Anastasio],  and  Udalric,  Bishop  of  Aosta,  on  tho 
Holy  Innocents'  Day  [Surius,  Julii  iv.]. 

iyi  the  Churcli]  The  usual  custom  was  for  a  Bishop  to  be  con- 
secrated in  his  own  cathedral,  as  St.  Cyprian  says  [Ep.  Ixviii.], 
"  Diligenter  de  traditione  Divina  et  ApostoHca  oliservatione  ser- 
vandum  est  et  tenendum,  quod  apud  nos  quoque  et  fere  per  pro- 
vincias  universas  tenetur,  ut  ad  ordinationes  rite  celebrandas,  ad 
eam  plebem,  cui  Prajpositus  [al.  Episcopus]  ordinatur,  Episcopi 
ejusdem  provincial  proximi  quique  conveniant,  et  Episcopus 
deligatur  plebe  praisente."  Julius  I.,  in  his  "Epistola  ad 
Oricutales,"  preserved  in  the  second  Apology  of  St.  Athanasius, 
objects  that  George  was  not  duly,  according  to  the  Canons, 
appointed  and  made  Bishop  at  Alexandria,  by  the  Bishops  of 
the  province.  "  Non  oportuit  creationcm  novi  Episcopi  ille- 
galiter  et  praeter  Canonem  Ecclesiasticura  fieri,  sed  in  ipsa 
Ecclesia."  So  St.  Augustine  requested  the  primate  of  Numidia 
to  come  and  consecrate  the  new  Bishop  of  Fussala  [Ep.  eclxi.]. 
By  the  IV.  Counc.  of  Toledo,  c.  xviii.,  "  Episcopus  ibi  consecran- 
dus  est  ubi  Metropolitanus  eligeret ;  Metropolitanus  tamen  non 
nisi  in  civitate  Mctropoli;"  and  Thoma.ssin  [Discipl.  P.  ii.  lib. 
ii.]  gives  numerous  infractions  of  the  rule  of  consecrating  in  a 
Bisliop's  own  church. 

after  Morning  Prayer  is  ended']  Tho  ancient  time  was  the 
third  hour,  in  memory  of  the  descent  of  the  Holy  Ghost  at  Pen- 
tecost, and  was  appointed  by  Pope  Anacletus  [Gratian,  dist.  Ixxv. 
Honorius,  lib.  i.  cap.  clxxxix.  Glossa,  Juris  Canon.  Ordin.  dist. 
Ixxv.].  The  part  of  tho  Service  where  the  Office  of  Consecration 
began  varied,  but,  as  Martene  shows,  invariably  preceded  the 
Gospel;  thus  the  Pontificals  of  Noyon,  Autun,  and  Rouen  pre- 
scribe it  at  the  Secret  Prayer,  but  tliose  of  Besancjon,  after  the 
Use  of  Tours  and  Piheims  (a  MS.  600  years  old),  at  the  preface. 
In  the  Greek  Church  the  consecration  took  place  before  the 
Epistle   [Goar.  Kit.  Gra;c.  p.  302].      In  some  instances  in  the 


Western  Church,  it  immediately  joined  with  the  Canon  in  the 
Liturgy  [Martene,  ii.  p.  329]. 

iJie  Arch-bishop]  A  Bishop  ought  to  he  consecrated  by  his 
Metropolitan,  or  by  the  licence  of  the  latter.  That  Metro- 
politans existed  in  the  early  centuries  of  the  Church  is  shown 
by  the  Apostolical  Canons,  c.  xxvi.,  P.  Clement  I.  Ep.  i.,  P.  Stephen, 
Epist.  iii.,  and,  P.  Anacletus,  Ep.  i.,  who  says, — "  Reliqui  com- 
provinciales  Episcopi,  si  nccesse  fuerit,  caeteris  consentientibus, 
a  tribus,  jussu  Archiepiscopi,  consecrari  possunt  Episcopis  j  sed 
melius  est,  si  ipse  cum  omnibus  eum  elegerit,  et  cuncti  pariter 
sacraverint  pontificem."  The  Metropolitan  was  at  first  desig- 
nated   TrpojTOS     ^irifTKOTTCiiV,  OY,   np6KptT0^  TMV  KoiTTWV  [CoUst.  ApOSt. 

1.  viii.  c.  iv.].  The  metropolitan  cities  are  defined  by  TertuUian 
[De  Prcesc,  c.  xx.],  to  be,  "Ecelesias  apud  unamquamque  civi- 
tatem,  a  quibus  traducem  fidei  et  semina  doctrina; ;  cfctera^  exinde 
Ecclesiffl  mutuata)  sunt,  et  quotidie  mutuantur  ut  Ecclesia?  fiaut." 
Hallier  [P.  iii.  s.  v.  c.  iv.],  traces  through  successive  centuries 
the  indefeasible  right  of  the  Metropolitan  to  consecrate  his 
suffragans.  The  Bishops  of  the  same  province  were  to  assist  at 
consecrations,  as  Anacletus  says  [Epist.  ii.  dist.  Lxi.  c.  Ordin.], 
"  Ordinationes  Episcoporum  auctoritate  apostolioa  ab  omnibus  qui 
In  cadera  provincia  Episcopi  sunt  celebranda;."  [Comp.  St. 
Cypr.,  Ep.  Ixviii.  Euseb.,  1.  vi.  e.  x.  Eabanus  Maurus,  de 
Inst.  Clerc,  lib.  i.  c.  iv.  Isidore,  de  Eecles.  Oft'.  1.  ii.  e.  vi.  I. 
Counc.  Nicjea,  c.  iv.  Laodieca,  c.  365,  c.  xii.  Antioch,  311,  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,  c.  iii.  II.  Counc.  Auvergne,  533.  II.  Counc.  Tours.  III. 
Paris,  557,  e.  iii.  Constantinople,  691.  Rome  under  Sylvester. 
Aix,  c.  ix.     Vienne,  and  Anjou,  i-c] 

or  some  other  Bishop]  The  rubric  immediately  following  the 
Gospel  is  more  explicit :  it  says,  "  some  other  Bisliop  appointed  by 
lawful  commission."  In  the  absence  of  the  Archbishop  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  [Morinus,  P.  iii.  Exerc.  iv.  §  ii.  v.]. 

The  Collect]  This  Collect  is  identical  with  that  for  St.  Peter's 
Day,  omitting  the  Apostle's  name,  .and  with  some  slight  verbal 
differences,  and  the  insertion  of  the  clause,  "  and  duly  administer 
the  godly  discipline  thereof." 

And  another  Bishop]  Three  Bishops  are  thus  required,  the 
Consecrator,  the  Epistoler,  and  Gospeller.  In  a  Gi'eek  ritual  of 
the  fifteenth  century,  three  Bishops  present  the  Bishop  elect 
[Assemanni,  xi.  160]. 

The  Epistle  and  Gospel]  The  Epistle  [1  Tim.  iii.  1]  is  given 
by  Moriii  [P.  il.  261],  from  a  MS.  mors  than  700  ;  ;;ars  old  iu 


568 


THE  CONSECRATION  OF  BISHOPS. 


Acts  i.  21—26. 


%  After  Ihe  Qospel,  and  the  JS'icene  Creed,  and 
the  Sermon  are  ended,  the  Elected  Sishop 
{vested  icith  his  Motchet)  shall  le  presented 
III  two  Bishops  unto  the  Arch-Bishop  of  that 
province  (or  to  some  other  Bishop  appointed 
hii  lavful  Commission)  the  Arch-Bishop  sit- 
ting  in  his  chair  near  the  holy  Table,  and 
ihe  Bishops  that  present  him  sayivg, 

"OST  Reverend  Father  in  God, 
we  present  unto  you  this 
godly  and  well-learned  man  to  be 
Ordained  and  Consecrated  Bishop. 

%  Then  shall  the  Archlishop  demand  the  Queen's 
Mandijte  for  the  Consecration,  and  cause  it 
to  be  read.  And  the  Oath  touching  the  ac- 
knowledgment of  the   Queen's   Supremacy, 


w 


^  Ipse  vero  electus  sacerdotalibus  vestihus  in-  SaUsbury  ' 
duatur,  prater  casulam,  et  pro  casula  in- 
duatur  capa,  et  sic  duo  comprovinciales 
episcopi  deducant  eum  per  manus  coram 
metropolitano  examinandum,  ipso  metropo- 
litano  sedente  in  loco  examinationis,  dorso 
verso  ad  majus  altare  .... 


I 


i 


his  time.  It  is  giveu  also  in  the  Syr.  Maronit.  Ord.  [lb.  P.  ii. 
356].  It  occurs  also  in  the  "  Ordo  Eomanus  "  and  a  Pontifical 
of  Compifegne,  according  to  the  Use  of  Soissons  [Catalani,  §  xiv. 
p.  191],  and  in  the  Sacramentary  of  Leofric  [Bodl.  Lib.  fol.  278]. 

It  was  used  also  in  Germany  [Gerberti,  p.  416].  The  Gospel 
was, — 

St.  Matt. — "  In  illo  tempore  circuibat ....  infirmitatem." 

St.  Mark. — "  In  illo  tempore  circuibat ....  sanabantur." 

St.  Lul^e. — "  lu  illo  tempore  convocatis  Jesu  discipulis  .... 
eurantes  ubique." 

The  following  Epistles  and  Gospels  are  given  in  the  "  Comes 
Hieronymi"  [Pamelius,  ii.  60,  61]. 

"  In  ordlnatione  Episcoporum.  Lectio  EpistoliE  B.  Pauli  Apost. 
ml  Timotheum." 

"  Carissime,  fidelis  sermo.  Si  qnis  Episcopatum  desiderat." 

"  Scquentia  S.  Evangelii  secundum  Johannem,  Nisi  granum 
frumenti." 

"  Scquentia  S.  Evaugelii  secundum  Mattha;um,  Vigilate  erga 
quia  nescitis." 

"Item  Lectio  Epistolse  B.  Pauli  Apost.  ad  Tituni,  Oportet 
Episcopum  sine  crimine  esse." 

'■  Sequcntia  S.  Evangelii  secundum  Marcuui,  Circuibat  Jesus 
in  circuitu  docens." 

"  Item  Sequentia  S.  Evangelii  secundum  Matthseum,  Convo- 
catis Jesus  duodecim.'* 

"  Item  Sequentia  S.  Evangelii  secundum  Lucam,  Designavit 
Je=us  duodecim." 

"  Item  Sequentia  S.  Evangelii  secundum  Johannem,  Ego  sum 
Pastor  bonus." 

The  Gospel  in  an  old  Pontifical  printed  by  Morm  [p.  216],  is 
from  St.  Luke  xxii.  21-30;  but  from  St.  Mark,  in  the  Pontifi- 
cal of  Compiegne  according  to  the  Use  of  Soissons  of  the  si.\tli 
century,  quoted  by  Catalan!  [i.  p.  191],  and  in  the  "Ordo 
Ilomanus."      In   the   Salisbury  Pontifical,  the  Epistle   is   from 

Hebrews,  "  Fratres,  omnis  Pontifex Melchisedec ;"  and 

the  Gospel  from  St.  John,  "  In  illo  tempore  dixit  Jesus  discipulis 
suis  ....  unu3  Pastor." 

The  Gospel  from  St.  John  xx.  19,  occurs  in  the  Syro-Nestorian 
Use  [Morin,  ii.  395]. 

vested  with  his  Rotchef]  By  tiic  Sarum  Pontifical,  the  elect  was 
to  wear  his  Priest's  habit,  except  having  a  cope  instead  of  a 
chasuble.  A  Pontifical  of  Rouen  of  the  eleventh  century,  requires 
an  albe,  stole,  and  cope.  By  the  Prayer  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  Rochet  was  prescribed  for  the  use 
of  Bishops  by  the  Council  of  Arenda,  1473  [c.  iii.].  The  word 
Rochet  is  derived  from  the  Anglo-Saxon  roc  by  Somner  and 
Spehiian,  but  Miursius,  Gerard  Voss  [De  Vit.  Serm.,  lib.  ii.  c. 
xvi.],  and  Kerrarius,  derive  it  from  the  German  rock.  Accord- 
iug  to  Ceccopcrius,  the  French  form  of  the  name  was  .idopted  at 


Avignon  when  the  Popes  resided  there.  The  rochet  differs  from 
the  albe  in  reaching  only  to  the  knees,  and  from  a  surplice,  in 
having  strait  sleeves.  In  1298,  rochets  are  mentioned  in  an 
inventory  of  St.  Paul's  [Monast.  iii.  p.  331].  Cardinal  Baronius, 
Gavanti  and  Georgius,  think  the  "  linea"  worn  by  St.  Cyprian  was 
the  rochet.  Until  the  thirteenth  century  it  was  known  as  the 
linea,  or  camisia  Eomana,  and  corresponds  to  the  mantle  [Cajr. 
Bom.  1.  i.  c.  i.].  Chaucer  uses  the  word  "rokette"  [Romaunt 
of  the  Rose,  1240],  and  Bishop  Latimer,  in  his  sixth  Sermon 
before  Edwai'd  VI.,  mentions  that  be  travelled  in  his  rochet 
[Comp.  St.  Elphege's  dress.  Act.  Sanet.  ii.  130]. 

shall  be  presented  by  two  Bishops']  "  Episcopus  qui  ordinan- 
dus  est  duo  Episcopi  per  manum  de  Secretario  ....  deducant 
ante  altare."    [Morin,  250.  234.     Comp.  Martcne,  ii.  p.  310.] 

It  appears  by  old  Pontificals  of  Salzburg,  BesatKjon,  and  Bee, 
tliat  the  consecrator  sat  in  a  throne  before  the  altar,  the  two 
assist.int  Bishops  facing  him,  and  the  elect  in  front  of  all. 
Simeon  of  Thessalonica  [De  Sacr.  Ord.  c.  vii.]  represents  the 
assistant  Bishops  seated  on  cither  side  of  the  consecrator.  Tlie 
Bishop,  when  presented,  will  be  in  the  centre,  with  the  senior 
Bishop  on  his  right  band :  in  the  old  Pontificals,  he  is  required 
to  bend  the  bead,  as  a  mark  of  subjection  to  the  consecrator,  and 
of  humility  in  receiving  the  gift  of  God.  In  old  Pontificals  of 
Besan(;ou  [ann.  DC.],  Mayence  [DC.  ann.],  Lyons  [ccc.  ann.], 
and  the  Use  of  Tarento,  the  consecrator  inquired  of  the  pre- 
senters whether  they  knew  the  elect  to  be  worthy;  they  answered, 
"  Scimus  et  credimus  ilium  esse  dignum,  quantum  humana  fragili- 
tas  uosse  sinit ;"  and  all  said,  "  Deo  gratias."  But  this  custom 
was  abandoned  when  the  Popes  took  elections  and  confirmations 
into  their  own  hands  [C'atal.  i.  p.  178]. 

Most  reverend  Father  in  God]  In  many  ancient  Pontificals 
the  form  ran,  "  Reverende  Pater,"  but  in  the  acts  of  the  Council 
of  Chalccdon,  the  title  "  Reverendissime"  is  used.  The  ancient 
Bishops  were  called  Fathers  by  their  juniors  [Jo.  Filusac,  de  Sac. 
Episc.  Ordiu.  cap.  x.  §  iv.] ;  and  in  the  I.  Council  of  Toledo,  Bp. 
Dutinius  says,  "  I  am  of  the  same  opinion  as  my  lord  and  father, 
Bp.  Sympbosius."  St.  Augustine  calls  the  elder  Bishops  fathers, 
and  the  juniors  brothers  [Epist.  ex.  So  Paulinus,  Epist.  xxiv.]. 
St.  Epiphanius  [Hajr.  Ixxv.],  says,  "  Episcoporum  ordo  ad  gig- 
neudos  patres  Ecclesiae  prajcipue  pertinet.  Hujus  enim  est 
Patrum  propagatio."  [See  also  Bingham,  Aut.  B.  ii.  c.  ii.  §  viii. 

ihe  Queen's  Mandate]  Estius,  lib.  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  pjissed  to  the  Cathedral  Chapters,  owing  to  the  tumults 
and  factions  raised  among  the  laity  in  such  circumstances."  [See 
Juennius  de  Sacr.  Ord.  Diss.  ix.  qu.  i.]  John  XXI.  in  1323 
[Raynauld,  torn.  xv.  in  app.]  first  reserved  to  himself  the  elec- 
tions of  Bishops  in  the  provinces  of  Aquileia,  Milan,  Genoa,  Pisa, 
and  Naples,  owing  to  the  riots  which  had  taken  place,  but  9dded, 


THE  CONSECRATION  OF  BISHOPS. 


5G9 


Hell.  liii.  17. 


Luke  vi.  12, 
Acta  xiii.  l- 
Heb.  iU.  1. 
I  Cor.  xi.  1. 


sJiall  he  ministered  to  the  persons  Elected,  as 
it  is  set  doton  hefore  in  the  Form  for  the 
Ordering  of  Deacons.  And  then  shall  also 
he  ministered  unto  them  the  Oath  of  due 
ohedience  to  the  Archhishop^  asfolloweth. 
The  Oath  of  due  Ohedience  to  the  Archbishop. 

IN  the  Name  of  God.  Amen.  I  N. 
chosen  Bishop  of  the  Church  and 
See  of  N.  do  profess  and  promise  all 
due  reverence  and  obedience  to  the 
Archbishop,  and  to  the  Metropolitical 
Church  of  N.  and  to  their  succes- 
sors :  So  help  me  God,  through  Jesus 
Christ. 


B' 


T  This  Oath  shall  not  he  made  at  the  Consecra- 
tion of  an  Archbishop. 

If  Then  the  Archbishop  shall  move  the  Congre- 
gation present  to  pray,  saying  thus  to  them. : 

(RETHREN,  it  is  written  In  the 
Gospel  of  S.  Luke,  That  our 
Saviour  Christ  continued  the  whole 
night  in  prayer,  before  he  did  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  Barnabas, 


IN  Dei  nomine.  Amen.  Ego  N.  talis  Salisbury  Use. 
ecclesise  eleetus,  et  a  te,  reverende 
pater,  nomine  N.  Cantuariensis  archi- 
episcope,  totius  Anglias  primas,  conse- 
crandus  antistes,  tibi  et  sanctis  Can- 
tuariensi  ecclesise  metropoliticae,  tuis- 
que  successoribus  in  dicta  ecclesia 
Cantuariensi  canonice  substituendis, 
debitam  et  eanonicam  obedientiam, 
reverentiam  et  subjectionem  me  per 
omnia  exliibiturum  profiteer  et  pro- 
mitto  ....  sic  me  Deus  adjuvet,  et 
sancta  Dei  evangelia.  Et  pra;dicta 
omnia  subscribendo  propria  manu  con- 
firmo. 


ADESTO  supplicationibus  nostris, 
omnipotens  Deus,  ut  quod  nos- 
tra humilitatis  gerendum  est  minis- 
terio,  tuiB  virtutis  impleatur  effectu. 


that  he  only  took  this  step  until,  the  storm  being  past  (he  alhides 
to  the  rival  Pope  at  Avignon),  full  security  in  elections  could  he 
Becurcil  to  churches.  In  1448,  by  concordat  between  P.  Nicholas 
V.  ami  the  Emperor  Frederick  III.,  elections  were  to  he  made  in 
cathedi'als  and  abbey  churches  j  and  by  concordat  between  P.  Leo 
X.  and  Francis  I.  at  Bologna  in  1516,  it  was  agreed  that  elec- 
tions should  no  longer  take  place  in  metropolitan  or  cathedral 
churches  of  the  kingdom,  Dauphiny,  or  the  provinces  of  Die  and 
Valence,  but  that  on  a  vacancy  the  king  should  nominate  a  Doc- 
tor or  Licentiate  in  Divinity  or  Law,  of  the  age  of  twenty-seven 
years,  within  s\k  months  after  such  a  vacancy,  and  the  Pope 
should  issue  his  bull.  In  Spain,  by  concordat  between  Charles  V. 
and  P.  Adrian  VI.,  it  was  agreed  that  the  nomination  of  all 
Bishops  and  Abbots  should  be  vested  in  the  Crown  [Mariana,  Ivi. 
c.  v.]  ;  and  in  Naples  Clement  VII.  gave  to  Charles  V.  the  right  of 
nomination  to  twenty-four  sees  [See  also  Thomassiu,  de  Vet.  et 
Nov.  Eccles.  Disc.  lib.  ii.  c.  xxxv.  Catalani,  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.  liv.  ii.  chap.  34,  §  8],  shows  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  [King's  Rites  of  Greek 


Church,  pp.  295—299].  By  the  XI.  Council  of  Toledo,  A.D.  675, 
an  oath  of  obedience  to  his  superior  was  exacted  from  a  Bishop 
elect  [Thomassin,  P.  ii.  liv.  ii.  ch.  41] ;  and  in  the  ninth  cen- 
tury, Gaulish  Bishops  made  professions  of  obedience  to  their 
Metropolitans  [lb.  P.  iii.  1.  ii.  ch.  36].  An  ancient  form  was 
as  follows : — "  Ego  ille  Sanctte  N.  Ecclesite  nunc  ordinandus 
Episcopus  subjectionem  et  reverentiam  a  Sanctis  Patribus  consti- 
tutam  secundum  prajcepta  Canonum,  S.  sedis  N.  Ecclesise  rectori- 
busque  ejus  in  prffisentia  domini  Archiepiscopi  perpetuo  me 
exhibiturum  promitto  et  super  sanctum  altare  propria  manu 
firmo."  [Ex.  Pont.  Turon.,  ann.  Dcc.  astat.  superante,  Martene, 
II.  415.]  In  the  Koman  Pontifical,  the  oatli  of  obedience  to 
the  Pope  is  here  made  by  the  Elect  [Catal.  i.  178—179]. 

In  the  Sarum  Pontifical  the  profession  given  above  is  preceded 
by  the  question,  "  Vis  sanctae  Cantuariensi  Ecclesiie  et  mihi,  meis- 
que  successoribus  subjectionem,  et  obedientiam  per  omnia  exhibere, 
secundum  eanonicam  auctoritatem,  et  decreta  sanctorum  pontiti- 
cum  ?  Eesp.  Volo."  The  same  question  occurs  with  slight 
variations  in  the  Winton  and  Bangor  Pontificals.  In  that  of 
Exeter  is  this  remarkable  addition,  "  Vis  beato  Petro  Apostolo, 
cui  a  Deo  data  est  potestas  ligandi  atque  solveudi,  ej  usque  vicariis, 
Romanis  pontificibus,  atque  sanctaj  ecclesia)  Capt."  &e.  All 
tliree  Pontificals  omit  the  form  in  which  the  profession  itself 
is  to  be  made. 

Srethren,  it  is  writteii]  In  the  Gallican  Liturgy  is  an  "  Ex- 
hovtatio  ad  populum  cum  Episcopus  ordinatur :"  it  cuds,  "  Nimo 
4  U 


570 


THE  CONSECRATION  OF  BISHOPS. 


John  XV,  Ifi. 
Krh.  iv.  11,  12, 

i.  22.  23, 
1  Pet.  iv.  10,  1 


Matt.  Tii.  II 
Eph.  iv.  11- 


and  seat  them  forth.  Let  us  therefore, 
foUo^-ing  the  example  of  our  Saviour 
Chi-istj  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. 

^  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,  ^'C.  the  proper 
Suffrage  there  follou'ing  shall  be  omitted, 
and  this  inserted  instead  ofit; 

THAT  it  may  please  thee  to  bless 
this  our  brother  Elected,  and  to 
send  thy  grace  upon  him,  that  he 
may  duly  execute  the  Office  where- 
unto he  is  called,  to  the  edifying  of 
thv  Church,  and  to  the  honour,  praise 
and  glory  of  thy  Name ; 

Ansicer. 

We  beseech  thee  to  hear  us,  good  Lord. 

^  Then  shall  he  said  this  Frayer  following. 

ALMIGHTY  God,  giver  of  all 
good  things,  who  by  thy  Holy 
Spirit  hast  appointed  divers  Orders  of 
IMinisters  in  thy  Church;  mercifully 
behold  this  thy  servant  now  called  to 
the  work  and  jMinistry  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  weU-governing 
of  thy  Church ;  through  the  merits 
of  our  Saviour  Jesus  Christ,  who 
liveth  and  reigneth  with  thee  and 
the  Holy  Ghost,  world  without  end. 
Amen, 

^  Then  the  Archbishop,   sitting  in   ?tis   Chair, 
shall  sag  to  him  that  is  to  be  Consecrated, 


Oremus,  dilectissimi  nobis,  ut  huic  Salisbury  c«. 
viro  ad  utilitatem  ecclesire  provehcndo, 
benignitas  omnipotentis  Dei  gratis?  sufe 
tribuat  largitatem.     Per  Dominum. 


^  Etstatimaduohus  episcopisincipiafjir:  Kgrie 
eleison.  Cum  litania  ,  ,  .  .  et  dicatiir  litania 
sicut  in  ordinibus,  et  cum  ventum  fuerit  ad 
versum  qui  pro  domino  episcopo  cantatur, 
surgat  consecrator,  et  dicat  conversas  ad 
electuni  sic : 

UT  hune  electum  bene>J<dicere  dig- 
neris. 
Jiesj).  Te  rogamus. 
Ut   hunc  electum   bcne»J<dicere  ei 
sancti»J*(icare  digneris. 
Hesp.  Te  rog-amus. 
Ut     hunc    electum    bene»J<dicere, 
sancti^ficare  et  conse»J«crare  digneris. 
Sesp.  Te  rogamus. 


.  .  .  .  Domine  sancte.  Pater  omnipo- 
tens,  ffiteme  Deus  :  Honor  omnium 
dignitatum,  quse  gloriae  tuse  sacris 
famulantur  ordinibus  .  .  .  .  Et  id- 
circo  huic  famulo  tuo,  quem  ad 
summi  sacerdotii  ministerium  ele- 
gisti,  hanc,  qusesumus  Domine,  gra- 
tiam  largiaris,  ut  quicquid  ilia  vela- 
mina  in  fulgorc  auri  ....  signabant, 
hoc  in  ejus  moribus  actibusque  cla- 
rescat.  Comple,  Domine,  in  saeerdote 
tuo  ministerii  tui  summam  .... 


.  .  ipso  metropoUtano  sedente  in  loco  exami- 
nationis  .  .  .  Tunc  dicat  metropolitanus  : 


igitnr,  dilectissimi  fratres,  testimonii  boni  opens  electnm,  dignis- 
simum  sacerdotio  consonantes  laudibus  clamate  ct  dicite  dignus 
est."  [Migne,  1.  xxii.  p.  325.]  The  elect  was  at  this  part  of  the 
service  recommended  in  some  old  forms  to  say  iu  private  or 
.secretly  the  penitential  Psalms,  ami  Ps.  cxv.,  "  Credidi ;"  Ps. 
Ixxxiv.,  "  Bcnedixisti ;"  Ps.  Ixxxvi.,  "  Fundamenta;"  Ps.  Ixxxv., 
"Inclina;"  Ps.  cxxxi.,  "Memento;"  Ps.  Ixxxvii.,  "Domine;" 
Ps.  Ixxxiii.,  "  Quam  dilccta." 

The  Litany']  The  Litany  was  enjoined  hy  tIie"Ordo  Romanns" 
and  a  Pontifical  of  Lyons  of  the  thud  century  [Catalani,  i.  19 1]  : 
"  Tunc  duo  Eplscopi  ineipiant  Litnniam,  et  inter  alia  dicant,  U t 
fratrem  nostrum  electum  pontificein  in  vera  rcligioue  conservare 
digneris."    [ilorinus.   275.      Assemanni,  e  Cod.  DC.   ann..  Cod. 


Liturg.  viii.  180.]  Tlie  Litany  always  formed  part  of  the  Greek 
ordinations  [Goar.,  Eit.  Gr.  p.  303.  Assemanni,  Cod.  Liturg. 
X.  p.  13.  Martene  II.,  362.  372.  404.  Morin,  361].  The 
Greek  petitions  were,  'Ttrep  rov  Sov\ov  too  &eov,  tov  iuvoi, 
Tov  tfvy\  irpo^iipt^op^ivov  *ETnaK6Trou  Kal  t^s  aoTTjpias  airrou  rou 
Kvptou  SfTidwfiey.  "Owtus  6  (ptXdvSpuno^  &ehs  ianiXof  Koi  aixU' 
firjTOy  avTov  r^y  StpxifpoiavyTjf  x^p'^^^'O'^^-^  "rov  Kupfou  ZiKj&wfxfy, 
[Goar.  p.  303.]  The  Litany  in  the  Church  of  Constantinople 
occurs  in  a  later  part  of  the  Office  [Goar.  303] ;  in  the  S)to- 
Nestorian  ritual,  after  the  Gospel  [Assemanni,  x.  13] ;  in  some 
■western  uses  before  [Martene  II.,  362.  372],  in  others  after  the 
Epistle  [lb.  p.  401]. 


THE  CONSECRATION  OF  BISHOPS. 


571 


1  Tint.  V.  23. 
AcU  XX.  2». 
I  Tiin.  iii.  2.  ?. 


8  Tim.  iii.  15. 
Titus  i.  7.  9. 
ii.  1. 


BROTHER,  forasmuch  as  the 
holy  Scripture  and  the  ancient 
Canons  command,  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  eflusion  of  his  own  blood; 
before  I  admit  you  to  this  Adminis- 
tration, I  will  examine  you  in  certain 
Articles,  to  the  end  that  the  Congre- 
gation present  may  have  a  trial,  and 
bear  witness,  how  you  be  minded  to 
behave  yourself  in  tlie  Church  of  God. 

ARE  you  persuaded  that  you  be 
truly  called  to  this  Ministra- 
tion, according  to  the  will  of  our 
Lord  Jesus  Christ,  and  the  Order  of 
this  Realm  ? 

Ansu'er. 

I  am  so  persuaded. 

The  Arehbishop. 

ARE  you  persuaded  that  the  holy 
Scriptures  contain  sufficiently 
all  doctrine  required  of  necessity  to 
eternal  salvation  through  faith  in 
Jesus  Christ?  And  are  you  deter- 
mined out  of  the  same  holy  Seri2itures 
to  instruct  the  people  committed  to 
your  charge;  and  to  teach  or  main- 
tain nothing  as  required  of  necessity 
to  eternal  salvation,  but  that  which 
you  shall  be  persuaded  may  be  con- 
cluded and  proved  by  the  same  ? 

Answer. 

I  am  so  persuaded,  and  determined, 
by  God's  grace. 


ANTIQUA  sanctorum  patrum  in-  Salisbury  use. 
stitutio  docet  et  praecipit,  ut  is 
qui  ad  ordinem  episcopatus  eligitur, 
antea  diligentissime  examinetur  cum 
omni  caritate,  de  fide  sanctoe  Trini- 
tatis,  et  interrogetur  de  diversis  causis 
vel  moribus,  qua  huic  rcgimini  con- 
gruunt,  et  necessaria  sunt  retineri, 
secundum  apostoli  dictum,  manus  cito 
nemini  imposueris ;  et  ut  etiam  is  qui 
ordinandus  est  antea  erudiatur,  qualitur 
sub  hoc  regimine  constitutum  oporteat 
conversari  in  ecclesia  Dei,  et  ut  irre- 
prehensibiles  sint  etiam,  qui  ei  manus 
ordinationis  imponmit. 


EADEM  itaque  auetoritate,  et  pi-se- 
cepto,  interrogamus  te,  dilectis- 
sime  frater,  caritate  sincera,  si  omnem 
prudentiam  tuam,  quantum  tua  capax 
est  natura,  divinse  Scripturse  sensibus 
accommodare  volueris  ? 

Resp.    Ita  volo,  ex   toto   eorde,  in 
omnibus  obedire  et  consentire. 


THE  EXAMINATION. 
An  cvnmination  was  appoioted  by  the  IV.  Council  of  Carthage, 
c.  i.,  and  liy  II.  Nica:^n,  e.  xi.  See  also  Martene,  de  Aut.  Hit.  lib. 
i.  c.  viii.,  Art.  X.  n.  viii.  Tlie  following  form  is  from  an  Itnliau 
Pontifical,  and  one  of  the  eighth  centnry  : — "  Sedeat  dominus 
Papa  in  sua  sede,  facto  ibi  silentio  tiat  e.ijauunatio  talis.  Antiqua 
S.  Patrum  institutio  docet  et  prajcipit,  ut  is  qui  ad  ordinem 
B|)iscopatus  eligitur,  maxime,  ut  legimus  in  Cauone  Cartha- 
giniensi,  antea  diligentissime  examinetur  cum  omni  caritate 
de  fide  SS.  Trinitatis,  et  interrogetur  de  diversis  causis  vel 
moribus  qnso  Iiuic  rcgimini  congruunt,  et  necessaria  sunt  re- 
tineri, secundum  Apostoli  dictum  'Manus  cito  nemini  inipo- 
Bucria,'  et  ut  etiam  is  qui  ordinandus  est  antea  erudiatur, 
qualiter  sub  hoc  regimine  constitutum  oporteat  conversari  in 
Ecclesia  Dei  ....  cadem  itaque  auetoritate  et  pra3cepto  interro- 
ganms  te,  dilectissinio  frater."  [Pont,  of  Bari,  Catalani,  i.  tit.  xiii. 
App.  pp.  228,  22y.  Morin,  p.  263,  ex  cod.  DCC.  ann.  Murtene, 
e  cod.  Dcccc.  ann.,  ii.  p.  386.]     In  the  Vatican  MS.  of  Gregory's 


Saeraraentary,  the  rubric  runs,  "  Examinatio  in  ordinatione  Epi- 
scopi  ante  Litaniam  facienda."  [Migne,  Ixxviii.  223.]  In  the 
Sarum  Pontifical  the  Examination  is  much  longer  than  in  the 
Prayer  Book,  and  includes  a  series  of  questions  on  the  Creed 
and  articles  of  the  faith.  In  the  Greek  Church  the  Bishop 
elect  is  also  examined  in  the  Creed  and  articles  of  the  faith 
[Assemanni,  P.  iv.  233,  &e.]. 

In  the  very  ancient  "  Ordo  Roraanus  "  [Mabillon,  Mus.  Ital.  i. 
p.  87],  the  Bishop  of  Piome,  sitting  in  his  chair,  calls  to  liim 
Bishops  or  Priests  and  bids  them  sit  with  him.  The  whole 
Clergy  standing,  be  bids  bis  chaplain  desire  the  people  of  the 
city  to  enter.  While  he  goes  to  bring  them  in,  the  Bishop 
chooses  one  of  the  Priests  to  answer  bis  questions.  When  they 
are  brought  in,  they  are  inquired  of  by  the  Bishop,  "Quid  est, 
fratres,  quod  vos  fatigastis  ?"  They  answer,  "  Ut  nobis  concedas 
patronum.  Habetis  vestrnm  ?  I^.  Habemus.  Quo  honore  fun- 
gitm'  ?      ly.  Diaconus,"  Presbyter,  or  what   he  is.      "  Quantos 

annos  habet  in  Diaconatu  aut  Presbytcratu  ?     ^7. .  De  ipsa 

Ecclesia  est  an  de  alia  ?     De  ipsa,"  (but  if  of  any  other  Church) 
t  D  a 


572 


THE  CONSECRATION  OF  BISHOPS. 


John  V.  39. 
Ps.  cxix.  18. 
Ezek.  iii.  17. 
Tilus  ii.  ?,  8. 
2  Tim.  iv.  2. 


Titus  i.5.   iii.  10. 


Titus  ii.  U,  12. 
1  Tim.  iii.  1—7. 

iv.  12.  V.  14. 
Tilus  ii.  7,  8. 


B' 


The  ArcJilisJiop. 

WILL  you  then  faithfully  exer- 
cise your  self  in  the  same  holy 
Scriptures,  and  call  upon  God  by 
prayer,  for  the  trae  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  gain- 
sayers  ? 

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  strange  Doc- 
trine contrary  to  God's  Word  ;  and 
both  privately  and  openly  to  call 
upon  and  encourage  others  to  the 
same? 

Anstcer. 

I  am   ready,  the  Lord   being   my 
helper. 

The  Archlishop. 

WILL  you  deny  all  ungodliness 
and  worldly  lusts,  and  live 
soberly,  righteously,  and  godly,  in 
this  present  world ;  that  you  may 
shew  yolur  self  in  all  things  an  exam- 
ple of  good  works  unto  others,  that 
the  adversary  may  be  ashamed,  having 
nothing  to  say  against  you  ? 


Interrogafio.  Vis  ea  quae  ex  divinis  Salisbury  use. 
Scripturis   intelligis,  plebem  cui  ordi- 
nandus  es,  et  verbis  docere  et  exem» 
plis? 

Hesjp.  Volo. 


Interrogaiio.  Vis  mores  tuos  ab 
omni  malo  temperare,  et  quantum 
poteris.  Domino  adjuvante,  ad  omne 
bonum  commutare  ? 

Besj).  Volo. 


i 


"  Dimissoriam  habet  de  Episcopo  6uo  ?  I^.  Habet."  They 
produce  the  letter.  "  Conjugem  habuit  ?  Disposuit  dc  domo 
6ua  ?  ly.  Disposuit.  Quid  vobis  complacuit  de  eo  ?  I^.  Et 
castita.?,  hospitalitas,  beniguitas,  et  omnia  bona  qua;  de  eo  sunt 
p)i)luta.  Videte,  fratres,  ne  aliquani  promissionem  fecissct  vobis. 
8citis  quod  simoniacum  et  contra  Canones  est.  I^'.  Absit  a  nobis. 
Vos  vidcritis.  Habetis  decrctum  ?  ly.  Habemus."  It  is  then 
read  by  the  chaplain,  and  when  it  lias  been  read  the  Elect  is 
brought  in.  The  Bishop  says,  " May  God  protect  us;"  and  then 
says  to  the  Elect,  "What  seekest  thou,  brother?"  to  which  he 
replies,  "  That  of  which  I  am  not  worthy ;  my  fellow -servants 
led  me  on."  "  What  honour  have  you  fulfilled  ?  I^.  Deacon  or 
I'ricst,"  &c.  "  How  long  have  you  been  in  the  Diaconate  ?  "  &c. 
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  the  Canons  ? "  to  the  kst  the  Elect 
replies,  "  Teach  us,  sir ;"  to  which  the  answer  is,  "  Ordain  at 
the  proper  seasons,  January,  April,  September,  December."  The 
jietitiou  from  the  people  is  then  read,  and  the  consecration  deferred 
to  the  morrow,  Sunday.  On  that  day  the  Bishop,  with  Bishops, 
and  Priests,  and  clerks  enter  the  churob,  and,  after  the  lutroit, 
follow  a  prayer  and  the  Epistle  from  1  Timothy, "  Fidelis  sermo." 
While  the  gradual  is  sung,  the  Elect  is  vested  by  the  Archdeacons, 
Bub- Deacons,  and  acolytes,  with  dalmatic,  chasuble,  and  staff,  and 
brought  in :  the  Bishop  says,  "  The  Clergy  and  people  of . .-.  have 


chosen ...  to  be  consecrated  Bishop ;  let  us  pniy  that  our  Lord  God 
Jesus  Christ  may  grant  unto  him  the  episcopal  chair,  to  rule  the 
Church  and  all  the  people."  The  Litany  follows,  and  the  Elect 
receives  the  benediction.  After  the  Alleluia,  follow  the  Gospel 
and  Mass,  and  the  newly-cousecratcd  Bishop  communicates  the 
people. 

Inanother"Ordo"of  St.Gall  (p. 91),  at  night, after  thelntroit, 
the  Bishop  of  Eome  says,  "  Gloria  in  e.xeelsis ;"  and  there  is  a 
prayer ;  then  one  Priest  and  one  Deacon,  going  from  the  altar, 
lead  in  the  Elect,  having  clothed  him  wilh  albe  (linea)  and  girdle, 
"analogium,"  the  little  dalmatic,  brachiale,  stole,  and  great  dal- 
matic, whilst  the  choir  sing  "  Immola  Deo,"  the  tract  "  Qui 
seminat,"  and  the  Gospel,  "  Misit  illos  binos  ante  faciom  suam." 
He  is  then  led  up  by  a  Priest  on  the  right,  and  Deacon  on  the 
left.  They  then  take  off  his  chasuble,  and  the  Bishop  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  Eyrie  and  Litany.  The  Elect  bows 
his  head  before  the  altsir,  and  the  Bishop,  laying  his  hand  upon 
him,  says  a  prayer  like  a  collect,  and  sings  another  as  the  Prefoce 
(contestat.a)  is  chanted.  The  newly-ordained  Bishop  kisses  the 
Bi.ihop's  feet,  and  receives  the  kiss  of  peace. 

Will  you  then  faithfully  exercise,  ^c]  The  study  of  Holy 
Scriptures  is  requu-ed  by  the  Council  of  Tours,  813,  c.  ii.,  iii.,  iv. 


THE  CONSECRATION  OP  BISHOPS. 


673 


t  Tim.  ii.  16.  22 

—25.  iv.  2. 
Tit.  i.  1.1.  ii.  iS. 

1  Tim.  i.  9—11. 
T.  20.  19. 

2  Cor.  siii.  10. 


Titus  i.  5. 
2  Tim.  ii.  2. 
Acts  xiv.  23. 


2  Tim.  ii.  24. 
Luke  vi.  3(>. 
1  John  iii.  17. 
Heb.  xiii.  2. 


Answer. 

1  will  so  dOj  the  Lord   being   my 
helper. 

Tfie  ArcJihishop. 

WILL  you  maintain  and  set  for- 
ward, as  much  as  shall  lie  in 
you,  quietness,  love,  and  peace  among 
all  men ;  and  such  as  be  unquiet,  dis- 
obedient, 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  com- 
mitted by  the  Ordinance  of  this 
Realm  ? 

Answer. 

I  will  so  do,  by  the  help  of  God. 

The  ArcTtlhTiop. 

WILL  you  be  faithful  in  Ordain- 
ing, sending,  or  laying  hands 
upon  others  ? 

Answer. 

I  will  so  be,  by  the  help  of  God. 

The  Archhishop. 

WILL  you  shew  yourself  gentle, 
and  be  merciful  for  Christ's 
sake  to  poor  and  needy  peoj)le,  and 
to  all  strangers  destitute  of  help  ? 

Answer. 

I  will  so  shew  myself,  by  God's  help. 

,    ^   Then  the  Archhishop  standing  iq)  shall  say, 

ALMIGHTY  God,  our  heavenly 
Father,  who  hath  given  you  a 
good  will  to  do  all  these  things, 
Grant  also  unto  you  strength  and 
power  to  perform  the  same  ;  that, 
he  accomplishing  in  you  the  good 
work  which  he  hath  begun,  you  may 
be  found  perfect  and  irreprehensible  at 
the  latter  day ;  through  Jesus  Christ 
our  Lord.  Amen. 

%  Then  shall  the  Bishop  elect  put  on  the  rest  of 
the  J^piscopal  habit;  and  kneeling  down, 
[Veni,  Creator  Spiritus]  shall  he  sung  or  said 
over  him,  the  Archhishop  heginning,  and  the 


Interrogatio.  Vis  semper  esse  divinis  Salisbury  use. 
negotiis  mancipatus,  et  a  terrenis  ne- 
gotiis  vel  lucris  tui-pibus  esse  alienus, 
quantum  te  humana  fragilitas  conces- 
serit  posse  ? 

Resp.  Volo. 

Interrogatio.  Vis  humilitatem,  et 
patientiam,  in  temetipso  custodire, 
et  alios  similiter  docere  ? 

Resp.  Volo. 


Interrogatio.  Pauperibus  ct  pere- 
grinis,  omnibusque  indigentibus  vis 
esse,  propter  Nomen  Domini,  affabi- 
lis  et  misericors  ? 

Resp.  Volo. 


Tuna  dicat  ei  pontifex : 

H/EC  omnia  et  cetera  bona  tribuat 
tibi  Dominus,  et  custodiat  te, 
atque    corroboret,   in   omni   bonitate. 
Respondeant  omnes  astantes :  Amen. 
Heec  tibi  fides  augeatur  a  Domino 
ad  veram   et   ffiternam  bcatitudinem, 
dilectissime  frater  in  Christo. 
Et  rcspondeant  omnes :  Amen. 


.  .  .  et  dicai  ordinator ;  Veni,  Creator,  ut  supra 
in  ordinihus. 


Will  you  sJiew  yourself  gentle,  (fc.']  This  Itindness  to  the  poor 
and  strangers  is  enjoined  by  the  Council  of  Tours,  a.d.  813,  c.  iv. 
V.  vi. 

Almighty  God']  Assemanni  [P.  iv.  241]  gives  the  following 
benediction  as  in  use  in  the  Greek  Church : — 'H  X"/"'  '''"''  "''"'- 
ayiov  Tli/evfjiaTOS  eXT]  juera  <rou  (paiTi^ovaa,  (jTripi^oufra,  Kol  (rvfert- 
^ov(Tti  ae  TTauas  rhs  ^i/xepas  rfjy  C^v^  t^oy. 

Then  shall  the  Bishop  elect]  After  the  benediction  ("Adesto 
eupplicationibus  nostris,"  &c.),  the  Salisbury  Pontifical  has  this 
rubric:- "Interim  autem, duin  ha;o  fiunt,  innuat  dominus  nictro- 


politanus  Archidiacono,  et  ipse  descendens  cum  acolytis  ct  sub- 
Diaconis  vadat  extra  choruni,  ubi  expectat  qui  ordinandus  est,  et 
accipiens  vestimenta  induat  eum  cum  saudaliis,  alba,  stula,  maiii- 
pulo,  tunica,  d.ilmatica,  et  casula,  sine  mitra  et  absque  baculo  vel 
annulo."  By  the  Sarum  Pont.,  two  Bishops  vested  in  copes  lead 
the  Elect  up  to  the  consccrator ;  by  the  Bangor,  two  Bishops  in 
cliasnljles.  By  the  Winchester  Pontifical,  tlie  Archdeacon  Icad^ 
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  vestimentura 


574 


THE  CONSECKATiON  OF  BISHOPS. 


I 


SisTiops,  Kith  others  that  are  present,  an- 
swering ht/  verses,  as  folloiceth. 

COME,  Holy  Ghost,  our  souls  in- 
spire, 
And  liglden  witli  celestial  fire. 
Thou  the  anointing  Spirit  art, 
Who  dost  thy  seven-fold  gifts  impart. 

Thy  blessed  Unction  from  above, 
/*  comfort,  life,  and  fire  of  love. 
Enable  with  pei-petual  light 
Tlie  dulness  of  our  blinded  sight. 

Anoint  and  cheer  our  soiled  face 
With  the  abundance  of  thy  grace. 
Keeji  far  our  foes,  give  peace  at  home  : 
Where  thou  art  guide,  no  ill  can  come. 
Teach  us  to  know  the  Father,  Son, 
And  thee,  of  both,  to  be  but  One. 
That  through  the  ages  all  along. 
This  may  be  our  endless  song  ; 

Praise  to  thy  eternal  merit. 
Father,  Son,  and  Holy  Sjjirif. 

T   Or  this: 

/^OME,  Holy  Ghost,  eternal   God, 

(^■e.  as  before  in  the  Form  of  Ordering  Priests. 
%  That  ended,  the  Archbishop  shall  saj/, 

Lord,  hear  our  prayer. 

Answer, 

And  let  our  cry  come  unto  thee. 

Let  us  pray. 

ALMIGHTY  God,  and  most  mer- 
ciful  Father,  who  of  thine  in- 
finite goodness  hast  given  thine  only 
and  dearly  beloved  Son  Jesus  Christ, 
to  be  our  Redeemer,  and  the  Author 


induat  eum,"  omitting  the  list  of  vestments  given  in  the  Salisbury 
Pont.  [Maskell,  Mon.  Kit.  iii.  253,  254].  By  the  first  Prayer 
Book  of  Edward  VI.,  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  staff  in  his  hand,  or  else 
bonie  or  holden  by  his  chaplain.  Bp.  Goodrich,  of  Ely,  1554,  Bp. 
Bell,  of  Worcester,  1556,  Bp.  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 
pastoral  staves  of  Trelawny  and  Mews  are  preserved  in  Winchester 
Cathedral;  Laud's  staff  is  in  St.  John's  College,  Oxford,  and  there 
is  one  of  Carohne  date  in  the  vestry  of  York  Minster.  Mitres 
were  w^orn  at  a  coronation  in  the  liist  century ;  pastor.J  staves  are 
now  carried  before  several  of  our  Bishops;  copes  are  worn  at 
coronations  and  royal  marriages  and  christenings.  The  Primate 
wore  his  cope  in  Convocation  in  1562  and  1640,  and  Bp.  Cosiu 
wore  a  white  satin  cone  without  embroidery.     The  chimere  is  a 


[^For   the   original  of  this  ,.;,mn  see  form  fbr 
Ordination  of  Frieslt.'] 


dress  of  black  satin  with  lawn  sleeves  [Soames,  iii.  560],  the 
latter  properly  belonging  to  the  rochet.  Hody  says,  that  in  the 
reigns  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  Q.  Elizabeth.  The  following 
notices  occur  of  the  chimere,  but  the  derivation  of  the  name  is 
unknown  : — "Chimeres  and  Rochets"  [Abp.  Parker's  Works,  p. 
475].  Chimere,  a  robe  made  of  velvet,  grogram,  or  satin,  used 
also  in  riding  [Archieol.,  xxx.  17],  a  gown  cut  down  the  middle, 
generally  used  by  persons  of  rank  and  opulence  [HalliwcU]. 
"  A  scarlet  episcopal  gowu  "  [3  Zur.  Lett.  271].  "  His  upper 
g:u-ment  a  long  scarlet  chimere,  down  to  the  feet,  and  under  that 
a  white  linen  rochet."    [Foxe,  vi.  641.] 

Veni,  Creator  Spiritus']  In  the  Ordo  preserved  by  Jlorin 
[p.  265],  here  follows  the  Sermon.  In  the  Bari  Pontifical,  after 
the  "Vere  Dignum,"  the  "Veni  Creator  Spiritus"  is  added  in  a 
later  hand  [Catalan!,  i.  p.  230].  This  hymu  does  not  occur  in 
the  Sacramentary  of  St.  Gregory,  the  ancient  "  Ordo  Eomanus," 
or  the  early  Pontificals ;  but  it  ajipears  from  the  Use  of  Lyons, 


THE  CONSECRATION  OF  BISHOPS. 


575 


James  i.  17. 
Rom.  i.  15.  11.  13. 

X.  15. 
2  Cor.  V.  18.  X.  8. 
2  Tim.  ii.  25.  26. 
Matt.  xxiv.  4&. 


Luke  xii.  42.  44. 
Matt.  XXV.  21. 
2  Tim.  iv   8. 


of  everlasting  life ;  who,  after  that  he 
had  made  perfect  our  Redemption  by 
his  deathj  and  was  ascended  into  hea- 
ven, poured  down  his  gifts  abundantly 
upon  men,  making  some  Apostles,  some 
Prophets,  some  Evangelists,  some  Pas- 
tors and  Doctors,  to  the  edifying  and 
making  perfect  his  Church ;  Grant, 
we  beseech  thee,  to  this  thy  servant 
such  grace,  that  he  may  evermore  be 
ready  to  sjjread  abroad  thy  Gospel, 
the  glad  tidings  of  reconciliation 
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  may  at  last 
be  received  into  everlasting  joy ; 
through  Jesus  Christ  our  Lord,  who, 
with  thee  and  the  Holy  Ghost,  liveth 
and  reigneth,  one  God,  world  without 
end.  Amen. 


John  XX.  21,  22. 
Mate,  xxviii.  20. 
Acts  xix.  G. 

XX.  17,  18.  28. 
1  Pet.  iv.  10. 
8  Tim.  i  6,  7. 


w 


Tf  Theyi  the  Arclihishop  and  Bishops  present 
shall  lay  their  hands  upon  the  head  of  the 
elected  Bishop  kneeling  before  them  vpon 
his  knees,  the  Archbishop  sailing, 

ECEIVE  the  Holy  Ghost,  for 
the  Office  and  Work  of  a 
Bishop  in  the  Church  of  God,  now 
committed  unto  thee  by  the  Impo- 
sition of  om-  hands ;  In  the  Name 
of  the  Father,  and  of  the  Son,  and 
of  the  Holy  Ghost.  Amen.  And  re- 
member that  thou  stu'  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. 


.  .  .  .  Sint  speciosi,  munere  tuo,  pedes  Salisbury  Use. 
ejus  ad  evangelizandum  pacem,  ad 
evangelizandum  bona  tua.  Da  ei, 
Domine,  ministerium  reconcOiationis, 
in  verbis  et  in  factis,  in  virtute  sig- 
norum  et  prodigiorum.  Sit  sermo 
ejus,  et  priedicatio,  non  in  persuabi- 
libus  humanse  sapientise  verbis,  sed  in 
ostensione  spiritus  et  virtutis.  Da  ei, 
Domine,  claves  regni  coelonim,  ut  uta- 
tur,  non  glorietur,  potestate  quam  tri- 
buis  in  sedificationem,  non  in  destruc- 
tionem  ....  Sit  fidelis  servus  et 
prudens,  quem  constituas  tu,  Domine, 
sujaer  familiam  tuam  ;  ut  det  illis 
cibum  in  tempore  opportuno  .... 
Terminando  secrete:  Per  Dominum 
nostrum  Jesum  Christum  Filium  tuum, 
qui  tecum  vivit  et  regnat,  in  unitate 
Spiritus  Sancti,  Deus.  Per  omnia 
s;i3cula  sfficulorum. 

Et  respondeant  omties:  Amen, 


that  in  certain  cliurclies  a  Mass  of  the  Holy  Ghost  was  sung, 
and  in  others  that  this  hymn  was  used.  In  the  Euchologium  of 
AUatius  after  the  profession  of  faith  by  the  Elect,  the  consecrator 
said, — "  Gratia  Spiritus  Sancti  sit  tecum"  [§  xxi.  torn.  i.  p.  201]. 
By  the  Pontifical  of  Mayence,  about  the  twelfth  century,  the 
Mass  of  the  Holy  Ghost  was  ordered  to  bo  sung,  and  also  by  the 
Pontifical  of  Lyons,  written  in  the  fourteenth  century  [Catulaui, 
§  xiv.  p.  191].  Thomassin  has  pi'iuted  this  hymn  in  his  collec- 
tion of  very  ancient  hymns  of  the  ancient  Church  [Op.  toni.  ii.  p. 
375.     See  also  Brcv.  Sarisb.  Pars  hiemalis,  fol.  97,  MS.  Sarisb. 


fol.  71].     The  first  English  version  (added  in  1662),  has  been 
attributed  to  John  Dryden. 

Seceiue  the  Holy  Glwst'\  None  of  the  old  English  Pontificals, 
except  the  Exeter,  contain  this  "Form;"  and  Martene  acknow- 
ledges, "  Verba  ilia  ....  toti  antiquitati  ignota  fuerunt :  adeo 
nt  vix  in  uUo  Pontiflcali  annos  400  attigcnte  roperiantur.  Nam 
ex  omnibus  quee  percurrimus,  tria  tantum  ilia  habent,  Arclatense, 
Andegavense,  et  Gulielmi  Durandi."  The  "  Form  "  occurs  in  the 
l{om.au  Pontifical.      In  the  Greek  Churcli  the  form  is,  'H  9f/a 


176 


THE  CONSECRATION  OF  BISHOPS. 


%  Then  the  Arehlishop  shall  deliver  him  the 
Bible,  saying, 

I  Vim.  iv.  13-16.  /^  m*]  heed  unto  reading,  exhor- 
Acts  xx."2sr2a.  Vjr  tation,  and  doctrine.  Think 
Ez.k!  x'xiw.  2—  upon  the  tilings  contained  in  this 
I  Thess.  v'.  H.      Book.     Be  diligent  in  them,  that  the 

Luke  iv.  IS.  •  j  t  i  \. 

xix.  10.  increase  coming  thereby  may  be  mani- 

ii.  3. 5,  c.  io.'  "  fest  unto  all  men.  Take  heed  unto 
thyself,  and  to  doctrine,  and  be  dili- 
gent 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  weak,  heal  the  sick,  bind  up  the 
broken,  bring  again  the  out-casts, 
seek  the  lost.  Be  so  merciful,  that 
vou  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. 

^  Then  the  Archbishop  shall  proceed  in  the 
Communion- Service ;  with  whom  the  new 
Consecrated  Bishop  (with  others)  shall  also 

communicate. 


^  Postea  det  eis  codicem  evangeliorum,  diceiis :  Salisburj  Use. 

ACCIPE  evangelium  et  vade,  prse- 
dica  populo  tibi  commisso. 


Quum  datiir  bacillus  dicat  ordinator  : 

Accipe  baculum  pastoralis  officii :  et 
sis  in  corrigendis  vitiis  pie  SEeviens, 
judicium  sine  ira  tenens,  in  fovendis 
virtutibus  auditorum  amnios  demul- 
cens,  in  tranquillitate  severitatis  cen- 
suram  non  deserens. 


IT  St  dominus  metropolitanus,  vel  consecraior, 
peragat  missam. 


t 


vArjpova-a,  irpox^tptC^Tai  rhv  S^lva,  rhif  6eo<pi\4<rTaToi'  Ilpfff$vT€- 
poy,  'EwlaKovoy.  [Goar.,  Eit.  Gr.  p.  302.] 

shall  deliver  him  the  Bible'\  St.  Dionysius  in  Eccles.  Hicr., 
c,  v.,  explains  the  delivery  of  the  Gospels  to  imply  the  necessity 
of  knowing,  preaching,  and  meditating,  on  them.  [See  also  Duran- 
dus  1.  ii.  e.  xi.  Svm.  Thess.,  c.  vii.  P.  Damian,  Semi.  i.  do 
Dedic.  Amal.  Fort.  1.  ii.  c.  xiv,  and  Haherti  in  Obs.  ad  Pont. 
Grtec.  p.  79.] 

The  IV.  Council  of  Carthage,  c.  ii.,  directs,  "Episcopus  cum 
ordinatur,  duo  Episcopi  ponant  et  teneant  Evangeliorum  codicem 
super  caput  et  ccrvicem  ejus :  et  uno  super  eum  fuudentc  bene- 
dictionem,  roliqui  omnes  Episcopi,  qui  adsunt,  manihus  suis  caput 
ejus  tangaut."  In  the  first  Prnyer  Book  of  Edward  VI.,  1519, 
this  old  tradition  was  ohsen'cd,  for  the  Archbishop  was  required 
to  "  lay  the  Bible  upon  his  (the  elected  Bishop's)  neck." 

The  Koman  Pontifical  requires  the  open  Gospels  to  be  laid 
without  a  word  on  the  neck  of  the  Elect,  and  Catalan!  says,  that 
with  this  agree  the  Greek  and  Sj-rian  rituals,  a  Pontifical  of 
Mayence,  and  Roger  AVendover,  s.  a.  1093. 

A  MS.  of  Aries  quoted  by  Martene  [De  Ant.  Eccles.  Eit.,  1.  i. 
c.  viii.  Art.  X.  n.  xv.],  leaves  it  indiflerent  whether  open  or  closed, 
and  so  do  Latin  rituals,  except  the  "  Ordo  Romanus  "  and  that  of 
C.  Cajetan,  which  prescribe  it  to  be  closed  ;  but  the  Apost.  Con- 
stit.  [lib.  viii.  c.  iv.],  Symeon  of  Tliessaloniea  [c.  vii.],  and  the 
Greek  llaronite  and  Jacobite  rites  prescribe  it  to  be  open.  Two 
old  Pontificals  require  the  Gospels  to  be  laid  between  the  shoulders 
and  on  the  neck,  the  Greek  rituals  and  Symeon  of  Tliessaloniea 
s-iy  it  w  as  to  be  laid  on  the  h.ick  of  the  head  and  neck  (t>;  xe^aAfj 
Kal  7f  Tpax^^v)  and  the  Xestorians,  on  the  back.  Three  Dea- 
cons held  the  book  [Const.  Apost.,  lib.  \-iii.  e.  iv.];  but  the 
"Ordo  Romanus"  [IV.  Counc.  Carth.,  c.  ii.],  the  Sacramentary 
of  Gregory,  and  other  rituals,  appoint  Bishops  for  the  act.  From 
the  words  of  the  Gospel  which  chanced  to  open,  the  superstitions 
of  the  Middle  Ages  drew  auguries,  and  this  custom  seems  to  have 
led  to  the  direction  that  the  book  should  be  shut.     Amalarius 


Fortnnatus  [De  Off.  Eccles.,  1.  ii.  cxiv.]  says  of  this  ceremony, 
"Xeque  vetns  auctoritas  intimat,  neque  Apostolica  traditio, 
neque  Canonica  auctoritas;"  Alcuin  [De  Div.  Offic]  agrees 
with  Amalarius.  This  statement  must  be  somewhat  corrected, 
as  we  find  the  rite  enjoined  in  the  Pontificid  of  Egbert,  the 
Sacramentary  of  St.  Gregory,  and  the  IV.  Council  of  Carthage. 
Halher  makes  this,  with  the  laying  on  of  hands,  two  forms, 
as  he  notes  two  matters  of  Consecration,  "Receive  the  Holy 
Ghost,"  and,  "  Take  the  Gospel "  [P.  iii.  s.  viii.  c.  ix.  Art.  3]. 
Probably  the  custom  of  the  delivery  of  the  Bible  was  derived 
from  the  old  English  custom  of  giving  the  Gospel  to  the  Deacons, 
mentioned  900  years  ago  as  Martene  shows  [torn.  ii.  p.  314]. 

Give  heed  unto  reading,  ij-c]  The  following  passages  may  be 
cited  as  illustrating  this  charge  : — "  Sint  speciosi  mimere  Tuo 
pedes  horum  ad  Evangelizandam  pacem,  ad  Evangelizandura 
bona  Tua.  Da  eis,  Domine,  niinistcrium  reconciliationis  .... 
Utantur  nee  glorientur  potestatc,  quam  tribuis,  in  ajdificationem, 
non  in  destructionem.  Sint  servi  fideles  et  prudentes  quos  con- 
stitujis  Tu,  Domine,  super  familiam  IHiam,  nt  dent  illis  cibum  in 
tempore  necessario"  [Morin,  P.  ii.  216.  MS.  Leofriei,  fol.  280. 
Pont.  Egberti,  Eboraceus.  Martene,  p.  3+1.  Gelasii  Sacram. 
Muratori,  Lit.  Eom.  Vet.  tom.  i.  pp.  625,  62G]. 

"Ctlm  baculusdatur.— Accipe  baculum  saeri  regiminis  siguura, 
ut  imbecillos  consolides,  titubantes  confirmes,  parvos  corrigas,  rec- 
tos diriges  in  viam  salutis  a;tem» "  [Morin,  P.  ii.  266,  ex.  end. 
ann.  DCC.  letat  superante].  In  the  Greek  ritual  occurs,  \a0f 
Tavrtjv  rijv  $aKTriplay  7/  4(f>^  ^  ffTTjpi^6^evos  OiOfptKCis  rh  woi^tyt6v 
aov,  OTi  Kal  \6yoy  ^eAXeis  airo^ovvai  inrep  at/Tov  tw  0<y  4y  ijftfpa 
KpicTiois.   [Assemanni,  P.  iv.  p.  231.] 

"  Pascite  gregem  Dei,  qui  creditus  est  manibus  vestris,  el 
vlsitate  ilium  spiritualiter,  non  violenter  sed  sponte,  non  prop- 
ter lucm  turpia  .  .  .  .  ut  sitis  bonum  exemplar,  ut  cilm  apparebit 
Princeps  P;istorum,  accipiatis  ab  eo  coronam  qua:  non  marcescit" 
[.Morin,  Old.  Syr.  M.oron.  P.  ii.  p.  355]. 


THE  CONSECRATION  OF  BISHOPS. 


577 


Ps.  lx^ii.  1. 

2  Tim.  i.  2. 

iv.  3—8. 

1  Tim.  iv.  1 
U,  IS. 

2  Tim.  iv.  4—8. 
Rev.  ii.  10. 

1  Tim.  vi.  13—10. 


12. 


M' 


^  And  Jor  tlie  last   CoUeel,  immrcUateJj/  hr'fore 
the  Benediction,  shall  he  said  these  Prayers. 

OST  merciful  Fatlier,  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  rebuke  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  he  may  receive 
the  crown  of  righteousness  laid  up 
by  the  Lord  the  righteous  Judge, 
who  liveth  and  reigneth  one  God  with 
the  Father  and  the  Holy  Ghost,  world 
without  end.  Amen. 


PREVENT  us,  0  Lord,  in  all  our 
doings,  with  thy  most  gracious 
favour,  and  fmihev  us  with  thy  con- 
tinual help ;  that  in  all  our  works 
begun,  continued,  and  ended  in  thee, 
we  may  glorify  tliy  holy  Name,  and 
finally  by  thy  mercy  obtain  everlast- 
ing life;  through  Jesus  Christ  our 
Lord.  Amen. 

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.  And  the 
blessing  of  God  Almighty,  the  Father, 
the  Son,  and  the  Holy  Ghost  be 
amongst  you,  and  remain  with  you 
always.  Amen. 


Most  merciful  Father']  This  Prayer  is  aa  adaptation  of  the 
"  Bcnedictio  super  popuhim,"  by  the  newly-ordained  Bishop,  in 
the  Salisbury  Pontifical : — 

"  Deus,  qui  me  indignum  et  peccatorem  ad  Pontificale  ofEcium 
dignatus  est  promovere,  sua  vos  illustret  atque  sanctificet  benedic- 
tione.     Amen. 

"  Donet  mihi  per  gratiam  suam  bene  operandi  faeultatera :  et 
Tobis  sui  famulatus  promptissimam  obeditionem.    Amen. 

"  Sicque  vos  doctrinis  splritualibus  et  operibus  bonis  repleri  in 
prsesenti  vita  concedat :  nt  ad  pascua  vitae  aetemcB  cum  cieteris 


ovibus  suis  vos  pariter  introducat.     Ameu." 

A  somewhat  similar  prayer  is  to  be  found  in  Assemanni's  col- 
lection [P.  iii.  pp.  55.  88,  89],  at  the  delivery  of  the  Episcopal 
ornaments,  and  in  the  Prayer  of  Consecration  [P.  iv.  165],  Tloiy]- 
(Tov  •yiviirdai  rov  'AATjfiifou  Tloinevo^,  ddriyhi^  TVipKiJiiv,  <pciii  riiiir  ev 
(TKir^i,  TTaiSeurrjif  acppSfuy,  (puffrripa  iy  K6a^03y  tva,  /faraoTirras  ray 
^fjLTriarevdeitras  avr^  \pvxo.7  eVi  TT/y  napovarts  ^w^s,  TrapaffTij  7cp 
^r]fi.aTi  2oD  aKaraitrx^^Tus,  Kol  rhv  ix^yau  fxtadhi'  \rjiprjTai  hv  erot* 
p.da'ai  To7s  adK-fjaaffiv  iinep  tov  KrjpvyftaTos  rov  evayyeKlou  ^ov^ 


FINIS. 


4  E 


GENERAL  APPENDIX. 


I 


THE  "STATE  SERVICES. 


Until  the  year  1859  modern  editions  of  the  Book  of  Commou 
Prayer  coutained  four  services  for  special  days  of  the  year,  which 
were  commonly  cilled  "  State  Services,"  because  they  commemo- 
rated certain  public  events  connected  with  the  political  history 
of  the  country ;  and  because  the  use  of  them  was  enjoined  by  the 
State  alone  rather  than  by  the  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 
1G61,  and  therefore  no  part  of  the  Book  alone  sanctioned  by  the 
Act  of  Uniformity '.  The  authority  for  the  three  which  have 
been  discontiimcd  was  of  a  mixed  eliaracter,  partly  civil  and 
partly  ecclesiastical;  the  authority  for  that  which  is  still  enjoined 
by  the  State  is  to  this  day  solely  tliat  of  the  State,  and  of  one 
branch  of  the  State  alone.  In  giving  a  short  summary  of  the 
history  and  obliijation  of  the  several  Forms,  it  will  be  convenient 
to  mention  the  particulars  of  each  case  separately. 

§  The  Form  of  Fraijer  for  the  Ffth  of  Kotieniber. 

The  Act  of  Parliament  3  Jac.  I.,  cap.  1,  provided  for  the  annual 
observance  of  this  day  in  commemoration  of  tlie  discovery  of  the 
Powder  Plot,  and  ordered  that  all  ministers  in  every  Cathedral 
and  Parish  Clmreh  should  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  tlie  same"  should  resort  to  some  Church  and  be 
present  during  such  service.  No  particular  form,  however,  was 
prescribed,  and  none  was  prepared  by  Convocation ;  but  a  form 
drawn  up  by  the  Bishops  was  issued  by  Koyal  authority  in  IGOG. 
In  April,  1GG2,  this  form  was  revised  by  Bishop  Cosin,  and 
adopted  by  Convocation  on  the  2Gth  of  that  month,  together 
with  those  for  January  30,  and  May  2i),  and  was  attached  to  the 
Prayer  Book  by  virtue  of  a  Royal  Proclamation,  enjoining  the 
use  of  all  the  three,  of  May  2,  1GG2.  The  form  remained  un- 
altered until  the  accession  of  William  III.,  when,  as  he  ha])pcncd 
to  have  landed  in  England  upon  that  day,  and  was  regarded  as 
the  means  of  a  similar  deliverance  to  that  then  connuemorated, 
various  interpolations  relating  to  his  accession,  as  well  as  some 
B'.teralions   (e.  g.  the   substitution  of  Luke  i.x.  51 — 57  as   the 


'  At  the  end  of  the  Prluled  Sealed  Copies,  the  followinf  is  found  iu 
wanuscript : — 

"  The  Ftiriufs  of  Prayer  for  the  V  of  November,  the  XXX  of  January,  §■ 
for  the  XXIX  of  May  are  to  be  printed  at  the  end  of  this  Book." 

This  notice  was  probably  written  by  the  Commissioners  appointed  to 
revise  the  stand-ird  copies  [see  p.  xliii],  but  it  is  not  found  in  the  oiieuianu- 
sciipt  of  tlie  Prayer  Book  which  remains,  that  kept  at  Dublin,  and  it  may 
be  safely  asserted  that  it  had  not  the  authority  of  the  Crown,  of  Convoca- 
tion, or  of  the  Houses  of  Lords  and  Commons. 

The  history  of  the  State  Services  themselves  is  fully  given,  from  the  two 
opposite  points  of  view,  in  Rev.  A.  P.  Perceval's  "  Original  Services  for  the 
Slate  Holidays,"  Lond.  183S,  in  which  the  orifinal  and  altered  Forms  are 
exhibited  in  ))arallel  columns,  and  in  a  pamphlet  by  Rev.  T.  Lathbury, 
I' The  Authority  of  tlie  Services  .  .  .  considered,"  Lond.  ISM. 


Gospel,  instead  of  Matt,  xxvii.  1 — 10,  the  account  of  Judas'a 
betrayal  of  his  Master,  "  which  for  some  good  reasons,  I  suppose," 
says  Wheatley,  significantly,  "was  then  thought  proper  to  be 
discontinued")  were  made  by  Bishops  Patrick  and  Sprat  without 
the  sanction  of  either  Convocation  or  Parliament.  Tliis  servicL' 
was  then  re-issued  by  Proclamation  of  October  18, 1690,  and  was 
the  form  which  continued  to  be  enjoined  until  its  recent  removal. 

§  The  Form  of  Prai/erfor  the  Thirtieth  of  January. 
This  day  was  appointed  to  be  observed  "as  an  anniversary  day 
of  fasting  and  humiliation,  to  implore  the  mercy  of  God,"  by  Act  of 
Parliament  12  Car.  II.,  cap.  30.  The  form  of  Prayer  was  prepared 
by  a  Committee  of  Convocation  appointed  May  IG,  IGGl,  wliii'h 
consisted  of  Bishops  Warner  of  Rochester,  King  of  Chichester, 
Morley  of  Worcester,  and  Reynolds  of  Norwicli,  together  with 
eight  representatives  of  the  Lower  House;  it  was  approved  April 
26,  1662,  and  enjoined,  with  the  preceding  service,  liy  Proclama- 
tion of  May  2,  1662''.  Ui)on  the  accession  of  James  II.,  how- 
ever, certain  alterations  were  made  by  royal  authority  alone, 
which  were  not  improvements,  intensifying  in  some  degree  the 
tone  and  language  of  the  earlier  service,  and,  especially,  enlarging 
the  introductory  Hynm  by  the  addition  of  various  passages  of 
Holy  Scripture  prophetic  of  our  Blessed  Lord's  SuU'erings  ami 
Death.  This  ibrm  (the  order  for  tlie  use  of  which  was  dated 
Deeendier  23,  1685)  was  not  altered  during  the  reign  of  William 
III.,  and  was  the  one  wliieli  remained  in  use  subsequently. 

§  The  Form  of  Frayer  for  the  T meaty -ninth  of  May. 

The  Act  12  Car.  II.,  cap.  14,  appointed  May  29  to  be  ob- 
served with  public  thanksgivings  for  a  double  reason,  as  being 
the  birthday  of  Charles  II.  as  well  as  the  day  of  his  Restoration. 


2  It  has  not,  we  believe,  been  previously  distinctly  noticed  that  two 
editions  and  versions  of  a  Form  were  issued  "  by  His  Majesty's  direction," 
before  that  which  was  prepared  by  Convocation.  One  of  these  appeared  in 
lOGl,  in  which  the  introductory  Hymn  was  longer  than  that  in  tlie  subse- 
quent service,  some  of  the  proper  Psalms  dilferent,  and  a  very  long  prayer, 
full  of  the  strongest  expressions,  occupied  the  place  of  the  first  Collect,  which, 
together  witli  some  poitions  of  the  other  prayers,  was  taken  from  *'  Private 
forms  of  prayer,  tilted  for  the  late  sad  times ;  particularly  a  form  of  prayei 
for  the  thirtieth  of  January,"  a  book  in  which  Bishop  Urian  Uuppa  had  a 
share,  piinted  at  London  in  ICtiO.  By  a  singular  oveisight,  the  Collect  for 
the  Royal  Family  was  copied  without  alteration  from  a  Prayer  Cook  of  the 
reign  of  Charles  I. ;  and  consequently  petitions  were  olTered  in  it  for  "  (Jiieen 
Mary,  Prince  Charles,  and  the  rest  of  the  royal  progeny,"  when  that  Prince 
had  become  the  reigning  monarch.  A  second  edition,  corrected  in  this 
respect,  appeared,  with  a  proclamation  for  its  use,  dated  January  7,  lGfi2; 
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  Oilices  of  a  very  high  strain.  Yet  others  of  a  more  moderate  strain 
were  preferred  to  them.  But  he,  coming  to  be  advanced  to  the  See  of 
Canterbury,  got  his  Ofhces  to  be  published  by  the  King's  authority  "  (Own 
Times,  i.  333).  Probably  these  were  the  alterations  introduced  on  James's 
accession. 


THE  STATE  SERVICES. 


570 


Tlio  service  was  prepared,  as  in  the  preceding  case,  l:iy  a  com- 
nittee  of  Convocation,  consisting  of  Bishops  Wren  of  Ely, 
Skinner  of  Oxford,  Laney  of  Peterborongli,  and  Henclnnan  of 
Saruin,  together  with  eiglit  niemljcrs  of  tlie  Lower  House  j  its 
approval  liy  tlie  two  Houses  and  issue  under  tlie  authority  of  tlie 
( 'mwn  were  simultaneous  with  those  of  the  form  for  January  30. 
Since,  however,  various  portions  herein  referred  to  the  birth  of 
I  harles  II.,  the  use  of  which  after  his  death  would  have  been  out 
III'  place,  the  form  was  revised  upon  the  accession  of  James,  who 
upon  its  re-publication  issued  au  order  for  its  observance,  dated 
.\])ril  29,  1G85,  which  mentioned  the  reason  for  its  alteration, 
nnd  stated  tliat  it  was  "now,  by  our  special  command  to  the 
liisliiips,  altered  and  settled  to  our  satisfaction."  From  this  time 
the  form  continued  without  any  further  change. 

§   The  Form  of  Pratjer  for  the  Accession  of  the  Sovereiffn. 

This  is  the  only  one  for  which  tlicre  was  never  any  degree  of 
parliamentary  authority,  formerly  or  at  present.  The  other  ser- 
vices, although  not  specially  prescribed,  were  recognized  by  the 
enactments  which  ordered  tliat  their  several  days  should  be 
observed  with  particular  thanksgivings;  but  even  this  modified 
authority  is  wanting  to  the  service  for  the  Accession.  In  prin- 
ciple, however,  it  is  the  oldest  of  all  the  State  Services.  The  first 
form  was  issued  in  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  fonn  for  November  5, 
and  that  for  August  5,  the  day  of  his  escape  from  the  con- 
spiracy of  the  Gowries.  A  form,  however,  was  issued  in  1G2G 
for  the  accession  of  Cliai'les  I.,  the  history  of  the  preparation  of 
which  is  not  known,  but  wliicli  appeared  only  under  the  King's 
authority.  Among  the  Canons  passed  by  Convocation  in  16-10 
was  one  which  recognized  tliis  form  and  enjoined  the  observance 
of  the  day;  but  an  Act  passed  in  1G61  (13  Car.  II.  cap.  12), 
expressly  forbade  the  enforcement  of  these  Canons,  and  the  day 
and  form  alike  remained  unsanctioned,  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,  which  retained  but  one  of  the  prayers  in  the  pre- 
vious form  (that  which  commences,  "  0  Lord  our  God,  Who 
upholdest  and  governest").  It  ajipcared  with  a  proclamation 
for  its  use  dated  December  23,  1G85,  which  sets  out  with  stating, 
"  Whereas  not  only  the  pious  Christian  emperors  m  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  he  pnldickly  celebrated  evei'y  year  (so 
long  as  they  reigned)  by  all  their  subjects  with  solemn  prayers 
and  thanksgiving  to  Ahnighty  God;  this  pious  custom  received 
lately  a  long  and  doleful  interruption  upon  occasion  of  the  bar- 
barous murder  of  cur  most  dear  Father  of  blessed  memory,  which 
changed  the  day  on  which  onr  late  most  dear  brother  succeeded 
to  the  Crown  into  a  day  of  sorrow  and  fosting.  But  now  we 
thinking  fit  to  revive  the  former  laudable  and  religious  practice, 
and  having  caused  a  form  of  prayer  and  thanksgiving  to  be  com- 
posed by  our  Bishops  for  th.at  purpose,  our  will  and  pleasure  is," 
&c.  During  the  reign  of  William  III.  the  day  and  form  were  not 
observed,  his  accession  being  added  to  the  service  for  November  5 ; 
but  with  Anne  they  I'oturned  into  use.  King  James's  service  being 
revised  and  altered,  and  re-issued  under  the  authority  of  a  Pro- 
clamation of  February  7,  1703-4.  This  remains  the  form  still  en- 
joined for  use  on  June  20,  the  anniversary  of  the  accession  of  Her 
present  Majesty,  except  that  during  the  reign  of  George  I.,  part 
of  the  first  lesson  appointed  in  James's  book  (Josh.  i.  1—9)  was 
restored  in  place  of  the  lesson  substituted  by  Queen  Anne  (Prov. 
viii.  13—36). 

From  this  brief  summary  it  is  evident  that  the  three  earlier 
f.rms  had  in  their  original  condition  sufficient  authority;  the 
days  were  appointed  by  Parliament  for  special  services,  such  ser- 
vices were  prepared  by  Convocation,  and  then  were  ratified  by 
the  Crown.  The  subsequent  alterations  lacked  both  parlia- 
mentai'y  and  ecclesiastical  sanction,  except  in  so  far  as  the 
former  was  afforded  by  the  recognition  of  the  days  and  their 
services  tlu'ough  the  incorporation  of  the  whole  Prayer  Book 


Calendar,  in  the  Act  for  the  regulation  of  the  Calendar,  24  Geo. 
ir.,  cap.  23.  Considerable  difficulty  was  in  consequence  felt  by 
many  Clergy  as  to  the  legality  of  the  forms,  the  reconcilability 
of  their  use  with  the  terms  of  the  Act  of  Uniformity,  and  tlie 
right  of  the  State  to  impose  them;  added  to  which,  the  tone  of 
portions  of  them  jarred  painfully  in  their  bitterness  and  vehe- 
mence with  that  of  the  ordinary  devotions  of  the  Church. 
'•  Popish  treachery,"  "  hellish  malice,"  "  bloodthirsty  enemies," 
atul  the  like  expressions,  which  were  chiefly  fouud  in  the  form  for 
November  5,  were  felt  by  most  to  be  out  of  ])lace  in  a  service  of 
solemn  thanksgiving  and  intercession.  In  consequence,  the  o1)- 
servance  of  the  several  days  gradually  fell  into  comparative  disuse, 
and  was  kept  of  late  years  only  in  Cathedrals,  College  Cha))els,  and 
in  some  (and  some  only)  of  the  Churches  where  Daily  Prayer  was 
offered.  The  subject  was  considered  in  tlie  Lower  House  of  Con- 
vocation in  1857,  and  a  Report  from  a  Committee  appointed  to 
examine  it  (presented  July  10),  stated  that  the  services  as  tliey 
then  stood,  with  the  alterations  which  had  from  time  to  time 
been  made,  rested  on  the  sole  power  of  the  Crown.  Tlie  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  Convocation)  on  the  expediency  of 
aViolishing  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  Ad- 
dresses followed  on  January  17, 1859,  the  issue  of  the  "  Warrant" 
by  Her  Majesty,  which  ordered  that  the  use  of  these  forms  "  he 
henceforth  discontinued,"  and  that  they  "  be  not  henceforth 
printed  and  published  with,  or  annexed  to,  the  Book  of  Common 
Prayer."  The  repeal  of  the  several  Acts  enjoining  the  observance 
of  the  anniversaries  (including  also  the  Act  of  the  Parliament  of 
Ireland,  14  &  15  Car.  II.,  cap.  23,  for  the  observance  in  Ireland 
of  the  23rd  October  in  commemoration  of  the  Rebellion  of  161-1) 
was  then  in  the  last  place  enacted  by  Stat.  22  Vict.  cap.  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 
sins  should  by  this  total  repeal  have  altogether  lost  its  public 
religious  aspect,  in  connexion  with  the  teaidiing  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  tlie  highest  national  moinent. 
But  if  any  doubt  rested  on  the  degree  of  obligation  attaching 
to  these  three  earlier  forms,  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  ujion  the 
authority  of  Proclamation  alone,  without  sanction  from  either 
Parliament  or  Convocation.  Evei-y  true  Christian  Englishman 
who  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  perpetuity  of  our  Constitution  should  be 
marked  with  a  special  ofl'ering  of  pr.aise  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, 
continually  learn  and  practise  better  their  own  mutual  duties. 
Greatly  therefore  is  it  to  be  wished  that  a  form  were  prepared  by 
Convocation  and  duly  sanctioned  by  Parliament,  in  which  all 
could  gladly  and  without  scruple  take  part ;  a  form  which  would 
be  indeed  at  once  the  annual  solemn  confession  by  the  Church 
on  behalf  of  the  People  that  by  God  alone  "  Kings  reign  and 
Princes  decree  justice,"  and  the  annual  witness  to  the  old  loyalty 
that  jealously  guards  alike  the  Altar  and  the  Throne. 


OTHEK   SUPPLEMENTAEY   SERVICES. 
§   Service  in  Commemoration  of  the  Fire  of  London. 

A  Form  of  Prayer  appointed  to  he  used  annually  on  September  2, 
in  commemoration  of  the  Fire  of  London  (which  commenced  on 
that  day),  appears  in  some  Oxford  Prayer  Books  printed  between 
1G81  and  1683.  It  was  first  issued  for  use,  "  by  his  Majestie's 
special  command,"  on  October  10,  1G66,  and  contained,  like  other 
special  forms,  a  hymn  instead  of  the  Venite,  proper  Psalms  and 
4  E  2 


580 


THE  SCOTTISH  PRAYER  BOOK  OF  1637. 


Lessons,  &c. ;  but  was  without  any  speciiil  mention  of  the  Fire  or 
of  tlie  City  of  London.  In  1696  it  was  revised  and  re-issued  under 
Arcbbisbop  Tenison's  autliority,  witli  a  diti'erent  liynin,  and  other 
changes,  and  with  a  Collect  added  which  prayed  for  the  preserva- 
tion of  the  City  from  fire.  The  service  was  reprinted  in  a  sepa- 
rate shape  by  the  king's  printers  from  time  to  time,  even  as  lately 
as  the  year  1821:  and  a  Latin  version  of  it  is  included  in  the 
Latin  Prayer  Book  published  by  Thomas  Parsell,  of  wliich  the 
last  edition  appeared  in  17-14.  Its  use  was  continued  in  St.  Paul's 
Cathedral  until  the  year  1859,  when  the  observance  of  the  day 
ceased,  together  with  that  of  the  state  holydays  abrogated  by 
Parliament. 

§   The  Office  used  at  the  Sealing. 

Prayer  Books  printed  in  the  earlier  part  of  the  last  century, 
and  particularly  during  the  reign  of  Queen  Anne,  Irequeutly  cou- 
tain  the  prayers  used  on  the  occasion  of  the  touching  by  the 
sovereign  for  the  cure  of  the  kirg's  evil.  The  earliest  edition  in 
which  the  office  has  as  yet  been  found  is  of  the  date  of  1707,  and 
the  latest  is  that  piliited  by  Baskett  in  Oxford  in  1732  {Bodl. 
Libr.).  A  Latin  version,  however,  continued  to  appear  in  the 
later  editions  of  the  Latin  Prayer  Book  published  by  Thomas 
Pixrscll,  of  Merchant  Taylors'  School,  to  the  year  1714.  But  as 
the  service  possessed  no  liturgical  authority^  and  had  no  rightful 
place  in  the  English  Service  Book,  it  is  not  necessary  to  notice  it 
here  in  any  detail.  It  was  iirst,  as  it  seems,  compiled  in  a  regular 
form  in  the  reign  of  Henry  VII.,  whose  Office  was  printed  by 
Henry  Hills,  the  king's  printer,  in  1G86,  in  quarto  ',  and  is  to  be 
found  reprinted  in  Pegge's  "  Curialia  Miscellanea  "  (Lond.  1818), 
and  in  vol.  iii.  of  Maskell's  "  Monumenta  Ritualia."  The  order 
of  the  service  appears  to  have  varied  with  each  sovereign,  and 
the  ceremonial  used  by  Queen  Anne  was  considerably  shorter 
than  that  adopted  by  her  predecessors. 

Although  the  service  appears  in  Prayer  Books  of  the  Georgian 
era,  it  is  said  that  it  was  never  used  by  a  sovereign  of  the  house 
of  Hanover.  The  power  of  touching  was  exercised  by  the  son  of 
James  II.  as  James  III.  in  the  hospitals  at  Paris,  and  by  Prince 
Charles  Edward  at  Edinburgh;  but  it  is  not  known  whether  the 
last  representative  of  the  house  of  Stuart,  the  Cardinal  of  Tork, 


1  This  edition  is  in  Latin,  witli  English  rubrics.  An  edition  entirely  in 
English  was  also  printed  by  the  same  printer  in  the  same  year  in  duodecimo, 
of  which  a  copy  exists  among  Ant.  a  Wood's  books  in  the  Bodl.  Libr., 
No.  803,  iv. 


ever  claimed  to  use  it,  although  two  silver  touch-pieces  for  distri- 
bution at  the  healing  were  struck  by  hira  as  Henry  IX. 

An  English  form  from  a  I'r.iyer  Bo.^k  of  1710  is  given,  as  well 
as  the  earlier  Latin  form,  in  Pegge's  "Curialia  Miscellanea,"  and 
from  a  Prayer  Book  of  1715  (also  with  the  Latin  form)  in  tho 
Notes  to  A.  J.  Stephens'  edition  of  the  Prayer  Book,  vol.  ii. 
pp.  990 — 1005,  in  both  cases  accomiianied  with  notices  of  tho 
rite ;  but  the  fullest  historical  account  of  the  whole  subject  is  to 
be  found  in  a  pamphlet  by  Edw.  Law  llussey,  Esq.,  M.R.C.S.,  of 
Oxford,  reprinted  in  1853  from  the  Archaeological  Journal,  and 
entitled,  "  On  the  Cure  of  Scrofulous  Diseases  attributed  to  the 
Eoyal  Touch." 

The  Form  of  Consecrafinfj  Cramp-rings  on  Good  Fritlag,  as  a 
remedy  against  contraction  of  the  nerves  and  the  falling-sickness, 
—  a  practice  used  by  Henry  VIII.  and  Queen  JIary,  in  the  asser- 
tion of  a  similar  power  to  that  claimed  to  be  exercised  in  the  pre- 
ceding rite,  was  never  printed  in  the  Prayer  B(^ok,  as  it  was  never 
used  by  any  sovereign  since  the  Reformation,  although  ajjparently 
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,"  and  in  vol.  iii.  of  Maskell's ""  Monu- 
menta;" a  Latin  form,  prepared  for  Queen  Mary  in  1554,  is  to 
be  found  in  Burnet,  and  in  \\'ilkin3. 

•  §   Tlie  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  the  title,  "Forma  precum  in  utraque 
domo  Cnnvocationis,  sive  Syuodi  Pra;latorum  et  ca!teri  Cleri, 
sen  Provincialis  sen  Xationalis,  in  ipso  statim  cujuslibet  sessionis 
initio  solcmniter  recitanda."  It  is  fomid  in  Parsell's  Ltitiu 
Prayer  Book,  of  which  the  fourth  edition  appeared  in  1727,  and  a 
later  one  in  1744 ;  and,  from  thence,  in  Bagster's  "  Liturgia  Angli- 
cana  Polyglotta,"  published  in  1825.  It  consists  of  the  Litany 
(which  is  said  in  the  Upper  House  by  the  junior  Bishop,  and  in 
the  Lower  by  the  Prolocutor)  with  a  special  supplication  in- 
serted after  that  for  the  Clergy,  a  prayer  after  that  for  the 
Parliament,  and  the  following  four  Collects  before  the  Prayer 
of  St.  Clirysostom,  viz.  that  for  St.  Simon  and  St.  Jude,  the 
second  for  Good  Friday,  and  those  for  St.  Peter  and  for  the  fifth 
Sunday  after  Trinity.  The  form  is  reprinted  in  the  Appendix 
to  Perceval's  "Original  Services  for  the  State  Holy  Days,"  pp. 
102,  103. 

W.  D.  M. 


II. 


THE  SCOTTISH  PRAYER  BOOK  OF  1637. 


The  Scottish  "  Service  Book,"  as  it  was  called  at  the  lime  of  its 
introduction,  is  alike  interesting  from  the  great  names  with  which 
it  is  associated,  from  the  calamitous  circumstances  of  its  fii-st 
appearance,  from  its  relation  to  the  first  Book  of  Edward,  and 
from  the  influence  which,  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 
Abp.  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  tho  consecration,  in  1610, 
of  Al)p.  Spottiswood,  Bp.  Lamb,  and  Bp.  Hamilton,  for  the  sees 
of  Glasgow,  Brechin,  and  Galloway.  Spottiswood  became  Abp. 
of  St.  Andrew's  in  1615  ;  and  in  the  same  year  he  seems  to  liave 
drawn  up  a  list  of  the  wants  of  the  Scottish  Clmrch,  among  whicli 
was  included  the  lack  of  a  form  of  Divine  Service  [Grub's  Eccl. 
Hist,  of  Scotland,  ii.  305].  At  that  time  Knox's  "  Book  of  Com . 
mon  Order"  was  used, along  with  extemporary  prayer.  In  1610, 
the  General  Assembly  at  St.  Andrew's,  under  Spottiswood's  pre- 
sidency, agreed  to  the  proposal  (which  King  James  had  expressly 
supported),  that  an  tmiform  order  of  Liturgy  should  be  framed. 


"to  be  read  in  all  kirks  on  the  ordinary  days  of  prayer,  and 
every  Sabl)ath.day  before  sermon."  "  The  King,"  says  Mr.  Grub, 
"  certainly  intended  to  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 
"Common  Order"  [Grub,  ii.  375].  James  determined  to  ac- 
custom the  inhabitants  of  Edinburgh  to  the  presence  of  the 
English  ritual  (which  he  had  once  ruddy  and  ignorantly  sati- 
rized), by  establishing  it  in  the  Chapel  Hoyal  at  Holyrood,  where, 
on  Saturday  May  17,  1617,  it  was  for  the  first  time  perfonned 
with  "singing  of  choristers,  playing  on  organs,  and  surplices," 
in  the  King's  own  presence.  A  Celebration  followed  on  Whit'jn- 
day,  when  Bp.  Andrewes  preached.  The  Dean  of  the  chapel,  Bp. 
Cowpar,  at  first  declined  to  communicate  kneeling ;  Laud,  who 
was  in  atteiulance  on  the  Court,  gave  oft'ence  by  performing  a 
funeral  in  a  surplice ;  and  it  was  evident  that  the  example  of 
the  Chapel  Royal  would  not  be  willingly  followed  by  tlie  Scottish 
kirks.  One  other  public  step  was  taken  in  James's  reign — tho 
promulgation,  in  1620,  of  an  Ordinal  for  Scotland — a  very 
unsatisfactory  rite,  which  ignored  the  Order  of  Deacons.  But 
the  King  received  from  Abp.  Spottiswood  the  draft  of  a  Liturgy, 


THE  SCOTTISH  PRAYER  BOOK  OF  1637. 


581 


wTiich  he  causetl  to  be  revised  by  Bcaii  Young  of  Winclicster,  and 
then  returned,  with  marks  of  bis  own,  to  Siiottiswood  [Lawson, 
Hist.  Episc.  Cli.  i.  -197]. 

Charles  I.,  at  his  accession,  resumed  the  project  of  a  Scottish 
Liturgy,  and  carefully  considered  the  book  which  his  father  had 
received.  Eather  more  than  a  year  after  Laud's  translation  to 
tlie  see  of  London — that  is,  in  September,  1629— the  Bishop 
(llicn  just  able  to  sit  up  after  a  severe  ilhiess)  was  visited  by 
Dr.  Joltn  Maxwell,  one  of  the  Edinburgh  Clergy,  who  told 
him  in  the  King's  name  that  he  was  desired  to  communicate 
with  some  Scottish  Bishops,  including  Abp.  Spottiswood,  con- 
cerning a  Liturgy  for  that  Church.  "  I  told  him,"  says  Laud 
[Works,  iii.  427],  "I  was  clear  of  opinion  that  if  His  Majesty 
\\ould    have  a  Liturgy  settled    there,  it  were  best  to   take  the 

ICiiffJtsli  LUurtjy  without  any  variation He  replied  that 

he  was  of  a  contrary  opinion ;  and  that  nut  he  only,  ijut  the 
Bishops  of  that  kingdom,  thought  their  countrymen  would  be 
much  better  satisfied  if  a  Liturgy  were  framed  hi/  their  own 
Clergy,  than  to  have  the  English  Liturgy  put  upon  them ;  yet, 
he  added,  that  it  might  be  according  to  tlio  form  of  the  English 
Service  Book."  Laud  replied,  that  if  this  were  so,  he  would  take 
no  further  step  until  he  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  con- 
dition," says  Laud,  "  I  held  the  matter  for  two  if  not  three  years 
at  least."  Maxwell,  meantime,  was  the  bearer  of  a  Royal  Letter 
to  Archbisliop  Spottiswood,  "pressing  greater  conformity  to  the 
Church  of  England"  [Lawson,  i.  449]. 

In  June,  1G33,  King  Charles  was  crowned  at  Holyrood;  and 
Maxwell  appeared  among  the  prelates  as  Bishop-elect  of  Eoss. 
A  few  days  later.  Laud  preached  in  the  Chapel  Koyal  on  the 
benefits  of  ecclesiastical  conformity  ;  and  some  thought  that  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  Canter- 
bury— Charles  gave  way  to  the  urgency  of  some  of  the  Scottish 
Bishops  for  a  Liturgy  of  their  own.  They  used  not  only  the 
argument  from  national  feeling,  hut  another  which  would  have 
great  weight  with  the  King  and  Laud :  "  that,  if  they  did  not 
tiien  make  the  book  as  ferfect  as  they  could,  they  should  never 
be  able  to  get  it  perfected  after"  [Laud,  iii.  343].  The  King 
ordered  an  Episcopal  committee  in  Scotland  to  prepare  a  Liturgy, 
and  to  communicate  with  Laud,  who  was  commanded  to  give  his 
"  best  assistance  in  this  way,  and  work."  "  I  delayed  as  much  as 
I  could,"  he  says,  "  with  my  obedience,  and,  when  nothing  would 
serve  but  it  must  go  on,  I  coni'ess  I  was  very  serious,  and  gave 
them  the  best  help  I  covld"  [Laud,  iii.  428].  Bishops  .luxou 
aud  Wren  were  to  assist  Laud.  Charles,  in  the  meantime, 
determined  that  nothing  should  be  wanting  for  the  due  per- 
foruumce  of  the  English  ritual  at  Holyrood :  in  October,  1633, 
he  sent  orders  for  that  purpose,  one  of  which  was,  "  that  there 
be  prayers  twice  a  day  with  the  quire,  according  to  the  English 
Liturgy,  till  some  course  be  taken  for  making  one  that  may  fit 
the  customs  and  constitutions  of  that  Church."  Laud  also  wrote 
repeatedly  to  Bishop  Bellcnden,  Dean  of  the  Chapel,  exhorting 
him  to  preach  "in  bis  whites"  on  Sundays,  and  otherwise  t/i 
see  to  the  due  order  of  the  worship. 

The  compilation  of  the  Scottish  Liturgy  appears  to  have  occu- 
pied between  two  and  three  years.  Of  the  Scottish  prelates,  some, 
as  the  Archbishop  of  Glasgow^  were  more  or  less  indisposed  toward:^ 
the  undertaking,  others  were  decidedly  favourable,  as  Lindsay 
of  Edinburgh,  who  was  afterwards  denounced  at  the  Assem- 
bly of  Glasgow,  as  ■ "  a  bower  to  the  altar,  a  dedicator  of 
churches,"  and  even  "  an  elevator  at  consecration ;"  Bellcnden 
of  Aberdeen,  Whiteford  of  Brechin,  and  Sydserf  of  Galloway, 
who  was  pelted  in  1637  by  female  fanatics,  and  accused  of 
Arminiauism  and  Popery,  and  driven  into  exile,  where,  alone 
of  Scottisli  Bishops,  he  survived  until  the  Restoration.  Br.t 
the  two  chief  compilers  %vere  Maxwell,  Bishop  of  Ross,  and 
Wedderburn,  of  Dunblane.  In  fact,  if  the  hook  were  to  lie 
called  after  any  one  man,  it  should  be  known  as  "Maxwell's 
Liturgy."     He  was  a  person  of  much  practicid  energy,  and  very 


obnoxious  to  the  Scottish  Puritans.  As  early  as  1636,  or  earlier, 
he  established  the  English  ritual  in  his  Cathedral  of  Fortrose, 
where  he  afterwards,  for  some  time,  upheld  the  Scottish;  he 
was  denounced  in  1638,  as  "a  bower  at  the  altar,  a  wearer  of 
cope  and  rochet,"  and  as  having  "consecrated"  Deacons.  Wed- 
derburn was  a  Scotsman  educated  at  Oxford,  had  beei^  intimate 
with  Casaubon,  and  held  prebends  at  Wells  and  Ely ;  Laud  knew 
hira  personally,  "  wished  him  very  well  for  his  worth  sake,"  and 
thought  that  although  "  a  mere  scholar  aiul  a  book-num,"  he  was 
certain  to  do  good  service,  if  "  his  heart "  could  be  kept  up.  The 
Presbyterians  denounced  him  as  having,  by  lectures  at  St.  An- 
drews, "corrupted  divers  with  Arminiauism,"  and  left  evidence 
"  in  all  the  nooks  of  the  kingdom,  of  his  errors  and  perverseness, 
having  been  special  penner,  practiser,  urger  of  our  books  and  all 
novations."  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  perftct,  by 
conforming  it  in  certain  important  points  to  Edward  VI. 's  first 
Liturgy ;  for  Laud  cites  a  note  of  his,  to  the  eft'ect  that  if  the 
forms  of  administering  the  Sacrament  be  left  as  they  stood  in 
that  Liturgy,  "  the  action  will  be  much  the  shorter  ;  besides,  the 
words  which  are  added  since,  '  Take,  eat,  in  remembrance,'  &c., 
nr.iy  seem  to  relish  somewhat  of  the  Zuingliau  tenet"  [Laud, 
iii.  357]. 

Archbishop  Laud  himself  disclaims,  and  with  perfect  justice, 
the  authorship  of  the  Scottish  Liturgy;  but  allows  that  he  took 
a  deep  interest  in,  and  prayed  heartily  for,  its  success.  Again,  he 
writes,  "  1  like  the  book  exceeding  well,  and  hope  I  shall  be  able  to 
maintain  any  thing  that  is  in  it,  and  wish  with  all  my  heart  that  it 
had  been  entertained  there  "  [Laud,  iii.  335].  We  lind  him  urging 
on  the  English  printers,  revising  proofs,  encouraging  Maxwell,  re- 
ceiving his  queries  as  to  certain  suggestions,  and  "  notes  "  ti'om 
Bishop  Wedderburn,  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  the  points  which  he  takes,  may  illustrate  the  minute  care- 
fulness of  his  criticism.  The  Psalms  cannot  be  well  sung  without 
a  colon  in  the  nuddle  of  each  verse.  As  to  the  Offertory  sen- 
tences, "we  admit  of  all  yours,"  but  some  others  from  the 
English  Book  are  recommended  in  addition. — "  God  be  thanked," 
he  concludes;  "this  will  do  very  well,  and,  I  hope,  breed  up  a  great 
deal  of  devout  and  I'eligious  piety  in  that  kingdom."  He  asks 
Wedderburn  to  send  him  a  list  of  desideranda  which  would  make 
the  Liturgy  still  more  perfect,  wdiether  the  times  will  bear  them 
(jr  not :  he  may  find  some  use  for  them.  The  King  himself  was 
eager  and  painstaking ;  havmg  sanctioned  a  first  draft  of  the 
book  on  September  28,  1634,  he  gave  a  royal  warrant  in  April, 
1636,  for  the  revised  form  sent  by  Laud  to  Wedderburn;  and 
most  of  Laud's  alterations  were  written  down  in  his  presence. 
As  early  as  September  30,  1633,  Laud  had  urged  Spottiswood 
to  proceed  strictly  according  to  law,  "  because  His  Majesty  had 
no  intendment  to  do  any  thing  but  that  which  was  according  to 
honour  and  justice,  and  the  laws  of  that  kingdom"  [Laud,  iii. 
429].  And  he  tells  us  that  he  ever  advised  the  Scottish  Bishops, 
^oth  in  the  King's  presence  and  at  other  times,  both  by  word  and 
writing,  "to  do  nothing  in  this  particular  but  by  warrant  of 
law,"  protesting  that,  as  he  knew  not  the  Scottish  laws,  he  must 
leave  the  manner  of  introducing  the  Liturgy  wholly  to  them. 
"And,  I  am  sure,  they  told  me  they  would  adventure  it  no  way 
but  that  which  was  legal "  [Laud,  iii.  336]. 

The  misfortune  was,  that  some  of  the  Scottish  Bishops,  as  well 
as  Charles  I.  himself,  appear  to  have  regarded  as  legal  what  to 
the  Scottish  nation  seemed  an  intolerable  excess  of  power 
Spottiswood,  if  wo  may  trust  the  report  of  his  conversatiou 
with  the  Earl  of  Rotlies,  relied  on  royal  prerogative  as  suftieient 
to  warrant  the  introduction  of  the  Liturgy,  or  indeed  of  any 
other  ecclesiastical  change  [Law\son,  i.  519].  But  Maxwell 
took  a  higher  line,  to  the  effect  that  the  Bishops,  who  "had 
the  authority  to  govern  the  Church,  and  were  the  prescntativo 
Church  of  the  kingdom,"  had  as  such  concurred  with  the  King 


582 


THE  SCOTTISH  PRAYER  BOOK  OE  1637. 


ill  iiitroiluciiig  tlie  Liturgy  [Lawsoii,  i.  513].  Maxwell  on  this 
occasion  spoke  of  (jcncral  Assemblies,  as  "  consisting  of  a  iiiul- 
tudo  ;"  whereas  it  is  remarkable  that  Land  in  his  History 
expresses  an  opinion  that  "  the  Bishops  trusted  with  this  busi- 
ness went  not  the  riijlit  waij,  hi/  a  General  Assemlli/  and  other 
legal  courses  of  that  kingdom  "  [Laud,  iii.  278] ;  and  in  letters 
to  Straflbrd  and  Spottiswood,  he  speaks  of  the  Bishops'  "impro- 
vidence" in  being  too  desirous  to  "do  all  in  a  quiet  way,"  in  not 
"  taking  the  whole  Council  into  consideration,"  "engaging"  the 
lay  lords,  and  "dealing  with"  the  ministers.  "Tlie  King,"  he 
writes,  "  ought  to  have  dealt  more  thoroughly  with  the  lords  of 
the  Council,  and  sifted  their  judgmcuts  "  [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  History 
repeats  [viii.  114].  The  gross  mistake  of  publishing  the  Canons, 
which  commanded  the  use  of  the  Liturgy,  before  the  Liturgy 
itself  appeared,  has  often  excited  astonishment.  The  Canons 
were  piomulgated  by  letters  patent,  on  the  ground  of  royal 
prerogative  in  causes  ecclesiastical,  May  23,  1635,  and  pub- 
lished early  in  1G36.  The  Service  Book  was  authorized  by  a 
royal  warrant  of  October  18,  1636,  and  by  an  Act  of  the  Scottish 
I'rivy  Council,  December  20, 1636.  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 
"  Eeceive  the  Holy  Ghost,"  appeared  at  the  close  of  1636  [Grub, 
ii.  368],  the  Service  Book  was  not  actually  published  until  Lent 
1637. 

We  may  lay  all  duo  stress  on  the  various  iustunces  of  niis- 
mauagement  in  this  memorable  transaction;  but  if  Charles  I. 
bad  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  been  mate- 
rially improved ;  although  there  might  have  been  fewer  out- 
lireaksof  fanatical  wrath,  fewer  outrages  in  the  name  of  religion  \ 
The  book — altliough,  as  we  shall  see,  not  t;iuitless — was,  in  fact, 
too  good  to  be  appreciated  by  a  people  so  deejily  alienated,  as 
Mr.  Grub  observes  [ii.  Stttt],  "from  what  had  been  the  common 
lieritage  of  ChristLudoin  for  fifteen  centuries."  Bramliall,  thou 
Bishop  of  Derry,  wrote  to  Spottiswood  that  the  book  was  "  to 
be  envied,  perhaps,  in  some  ihings,  if  one  owned  all,"  and  agreed 
with  Dr.  Duppa,  afterwards  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  recoimnendatioii. 

Passing  by  the  disasters  which  followed  the  attempt  to  intro- 
duce it  at  Edinburgh,  July  23,  1637,  we  proceed  to  take  a  survey 
of  its  coutents : — 

"Prefixed  to  it  was  the  royal  proclamation  enjoining  its  use 
....  A  preface  followed,  which  made  reference  to  the  constant 
use  of  some  prcscrilied  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  in  Scotland  "  [Grub,  ii.  382].  Then  came  some 
remarks  on  ceremonies,  tlie  order  for  the  Psalms  (which  were 
taken  from  the  Sible  yersion)  and  the  Tables  of  Psalms  and 
Lessons.  "  The  Lessons  for  Sundays  are  almost  precisely  iden- 
tical with  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  substi- 
tutions" [Scottish  Eccles.  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  lor  three 


'  In  the  "Remains"  of  Dean  Granville,  of  Durliam,  puWished  by  the 
Suilcis  Society  (Part  ii.  p.  11?),  he  states  th.it  on  Holy  Thursday,  IGS3,  he 
liacl  a  conversation  with  Burnet,  Archbishop  of  St.  Andrew's,  who,  "sadly 
hew.iiled"  the  want  of  liturgical  worship  in  Scotland,  "as  also  that  they 
had  not  at  first,  alter  the  Kinjr's  restoration,  attempted  to  introduce  the 
Liurgy  of  the  Church  of  Enj;land,  together  witU  the  liishnps:  which  he 
and  the  Bishops  of  Scotland  were  now  convinced  they  might  have  done 
with  as  little  trouble  as  they  did  the  other." 


others.  He  also  commanded  that  some  names  of  Scottisli 
Saints,  especially  those  of  royal  blood,  and  some  of  tlie  most 
holy  Bishops  (as  David,  Kentigern,  Colinan,  Columba,  Palladius, 
Ninian,  Slargaret),  should  be  placed  in  the  Calendar;  no  Lessons 
for  ordinary  days  were  taken  from  the  Apocrypha ;  the  space 
thus  left  being  filled  by  a  large  increase  of  chapters  from  the  Old 
Testament  Canon.  Thus,  instead  of  our  four  chapters  from  Levi- 
ticus, eight  were  prescribed ;  from  Numbers,  twenty-four 
instead  of  eighteen;  from  Ezekiel,  twenty-eight  instead  of  nine; 
and  between  November  22  and  December  17,  fourteen  chapters 
from  1  Chronicles,  and  thirty-four  from  2  Chronicles,  two 
very  important  books  passed  over  in  our  arrangement.  Eccle- 
siastes  was  finished  on  July  27,  and  was  followed  by  Isaiah. 
■Teremiah  was  begun  on  August  31;  on  Jlichaelmas-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  tlie  sixty-sixth 
concluded  the  year,  as  in  our  course.  The  rubric  before  the 
Daily  Office,  ordered  that  the  accustomed  place  of  the  church, 
chapel,  or  chancel,  should  be  used,  except  it  should  be  other- 
wise determined  by  the  Ordinary ;  that  chancels  should  remain 
as  in  times  past;  and  that  the  "ornaments"  of  the  Clergy 
should  be  such  as  should  be  prescribed  by  the  King,  according 
to  the  Act  of  Parliament  in  that  behalf.  The  duty  of  saying 
the  Daily  Office,  eitlier  privately  or  openly,  was  laid  on  tlie 
Clergy,  "except  they  be  hindered  by  some  urgent  cause;  of 
which  cause,  if  it  be  frequently  pretended,  they  are  to  make 
the  Bishop  of  the  diocese,  or  tlie  Archbishop  of  the  province, 
the  judge  and  .allower." 

In  the  Daily  Oflice,  the  first  sentence  was,  "  Cast  away  from 
you  all  your  transgressions;"  and  there  were  fewer  sentences 
than  in  our  book.  Tlic  Confession  was  to  be  said  by  the  people 
after  or  with  the  Minister.  The  "  Presbyter  "  was  to  pronounce 
tlie  Absolution,  "standing  up  and  turning  himself  to  the  people, 
but  they  still  remaiuing  liumhiy  on  their  knees."  This  was  a 
considerable  improvement  on  the  English  rubric  as  it  tlien  stood, 
"  the  Absolution  to  be  pronounced  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  im- 
plied by  the  substitution  of  "  Presbyter."  The  "  power  and 
commandment "  w.as  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  iuterpreted  in 
a  sense  w  hich  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 
Slinisters"  were  named  in  the  third  versicle  before  the  Collects. 
The  Collect  for  Clergy  and  People  was  called  a  pr.ayer  "  for  the 
holy  Clergy."  The  second  of  our  Ember  Collects  was  placed 
before  the  Prayer  of  St.  Chrysostom. 

In  the  Atlianasian  Creed,  one  or  two  alterations  were  made  in 
the  English  text;  "He  therefore  that  would  be  saved,  let  him 
thus  think,"  &c.  "  So  He  who  is  God  ami  Man,"  &c.  Laud, 
writing  to  Wcdderburn,  April,  1636,  had  refused  to  allow  any 
more  emendations  in  this  Creed.  The  Litany  prayed  for  the 
governing  of  "  the  Holy  Catholic  Church  universally." 

There  was  a  peculiar  Collect  for  Easter  Even,  which  has  been 
the  model  of  our  present  noble  one,  the  work  of  the  last  revisers. 
It  is  :— 

"  O  most  gracious  God,  look  upon  us  in  mercy  ;  and  grant  that 
as  we  are  baptized  into  the  death  of  Thy  Son,  our  Saviour,  Jesus 
Clirist,  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  judgment  against  us,  and  that  for  the  merits  of  Jesus 
Clirist  tliat  died,  and  was  buried,  and  rose  again  for  us." 

'J'he  Coinniunion  Olliee  was  in  more  ways  than  one  indicativo 
of  Wedderburn's desire  to  return  to  the  First  Liturgy  of  Edward; 


THE  SCOTTISH  PRAYER  BOOK  OF  1637. 


oSb 


and  "gfreat  need  there  nsis,"  said  David  Miteliell,  afterwards  for 
a  few  months  Bishop  of  Aberdeen,  "to  return  to  it,  propter 
Sacramentarios  "  [Lawson,  i.  517].  Bishop  Hoi-sley's  expressed 
admiration  of  tlie  Scottish  Communion  Office,  which  is  a  revised 
form  of  the  Oflice  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  introductoi-y  rubric  ordered  that  the  Holy  Table  (which 
was  never  spoken  of  in  the  Office  simply  as  the  Table)  should 
liave  "  a  carpet,  and  a  fair  white  linen  cloth  upon  it,  aud  other 
decent  furniture,  meet  for  the  high  mysteries  there  to  be  cele- 
brated," aud  should  "  stand  at  the  uppermost  eud  of  the  chancel 
or  church."  The  Presbyter  was  to  begin  "  at  the  north  side  or 
end  thereof;"  our  book  has  nothing  about  "  end."  He  was  to 
turn  to  the  people  when  reciting  the  Comm.andments ;  a  direc- 
tion not  given  in  England  until  1662.  An  anti-Sabbatarian 
feeling  expressed  itself  in  the  words,  that  the  people  were 
to  ask  God's  mercy  for  their  transgi'ession  of  the  law,  "  cither 
according  to  the  letter,  or  to  the  mi/sfical  mportance  of  the  said 
Connuandment :"  and  it  is  remark:djle  that  the  difficulty  felt  as 
to  the  prayer  referring  to  the  Fourth  Commandment  not  only 
suggested  this  qualifying  clause,  but  afterwards  led  man}'  of  the 
nonjurors  to  substitute  the  Evaugelical  summary  of  the  Law,  com- 
monly called  *'  the  Short  Law,"  for  the  Ten  Commandments. 
Instead  of  "  Have  mercy  upon  the  whole  Church,"  the  reading 
was,  "  Have  mercy  upon  Thy  Holy  Catholic  Church,  aud  in  the 
particular  Church  in  which  we  live,  so  rule,"  &c. 

It  was  expressly  provided  that  tlie  people  should  say,  "  Glory 
be  to  Thee,  O  Lord,"  at  the  announcement  of  the  Gospel,  aud 
also  "Thanks  be  to  Thee,  0  Lord,"  at  its  end.  The  Nicene 
Creed  was  to  be  said  or  svng :  this  alternative  was  given  in 
England  in  1662.  The  Otfertory  began  with  the  account,  in 
Genesis  iv.  3,  of  Cain  and  Abel.  The  thanksgiving  of  David 
[1  Chr.  xxix.  10,  sq.]  was  one  of  the  sentences ;  the  Scottish 
Office,  since  the  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 
tliey  were  to  be  "Immbly  presented  on  the  Holy  Table,"  an 
order  which  our  present  book  has  adopted.  There  was  another 
order  for  the  "  offering  up  and  placing  "  of  the  elements  upon  the 
Lord's  Table ;  aud  our  present  book  has  substantially  adopted 
this  also,  and  has  a  reference  to  the  elements  as  "  oblations  "  in 
the  prayer,  whereas  the  Scottish  book  had  no  such  reference. 
The  words  "  militant  here  in  earth,"  were  retained.  Where  we 
read,  "all  Bishops  and  Curates,"  the  Scottish  reads,  "all  Bishops, 
Pi'csbyters,  and  Curates."  At  a  Celebration  these  words  were 
added  :  "  And  we  commend  especially  unto  Thy  merciful  good- 
ness the  congregation  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  1510  was  not  followed  in  its  mention  of  the  Blessed  Virgin, 
the  Patriarchs,  Prophets,  &c.,  nor  in  its  commendation  of  the 
departed  faithful  to  God's  mercy;  but  other  parts  of  the  language 
of  1519  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  ftith  do  now  rest  from  their  labours.  And  we  yield 
unto  Thee  most  high  praise  and  hearty  thanks  for  the  wonderful 
grace  aud  virtue  declared  in  all  Thy  Saints,  who  have  been  the 
choice  vessels  of  Thy  grace,  and  the  lights  of  the  world,  in  their 
several  generations;  most  Immbly  beseeching  Thee  that  we  may 
have  grace  to  follow  the  example  of  their  stedfiistness  in  Thy 
faith,  and  obedience  to  Tliy  holy  commandments  ;  that  at  the  day 
of  the  general  resurrection,  we,  and  all  they  which  are  of  the 
mystical  body  of  Thy  Son,  may  be  set  on  His  riglit  hand,  and 
hear  that  His  most  joyful  voice.  Come,  ye  blessed  of  my  Father, 
inherit  the  kingdom  prepared  for  you  from  the  found;ition  of  the 
world.  Grant  this,"  &c.  It  is  easy  to  see  that  the  Caroline 
revisers  had  this  before  them  when  they  framed  the  commemo- 
ration 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  "  blessi'd  "  'being 
inserted  before  "  Virgin  "  in  the  Christmas  Preface.  The  Invita- 
tion, 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  tlie  Holj'  Table,  where  he 
may  with  the  more  c.i.se  and  decency  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  Memorial  or  Prayer  of 
Oblation."  And  until  1662  the  English  book  had  no  such  words 
as  "  the  prayer  of  consecration."  (2)  That  from  Laud's  own 
words  [Laud,  iii.  317],  and  from  the  obvious  sense  of  the  passage, 
it  is  plain  tliat  the  celebrant  was  intended  to  perform  the  conse- 
cration standing  in  front  of  the  Holy  Table.  This  was  objected 
to  in  "  Rome's  Master-piece,"  as  "  smelling  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  Service  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  framed  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. 

Tlie  actual  Prayer  is  like  our  o^vn  until  "  He.ar  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  passage  of  which  Laud  says 
[iii.  354]  :  "  'Tis  true,  this  passage  is  not  in  the  Prayer  of  Con- 
secration in  the  Service  Book  of  England ;  hut  I  wish  tvith  ail  my 
heart  it  were.  For  though  the  consecration  of  the  elements  may 
be  without  it,  yet  it  is  much  more  solemn  aud  full  by  that  invo- 
cation." The  form  may  be  compared  with  those  of  Edward's 
First  Liturgy  and  the  present  Scottish  office. 


First  BooJc. 

And  with  Thy  Holy  Spirit  and  word  ' 
vouchsafe  to  bl^ess  and  sanc^tify  these 
thy  gifts  and  creatures  of  bread  and  wine, 
that  tiiey  may  be  unto  us  the  Body  and 
Blood  of  Thy  most  dearly  beloved  Son  Jesus 
Christ ;  Who  in  the  same  night  .... 


1637. 
And  of  Thy  .\linighty  goodness  vouch- 
safe so  to  bless  and  sanctify  with  Thy 
word  and  Holy  Spirit  these  Thy  gifts  and 
creatures  of  bread  and  wine,  tliat  they  may 
be  unto  us  the  Body  and  Blood  of  Thy 
most  dearly  beloved  Son  :  so  that  we  re- 
ceiving them  according  to  Thy  Son  our 
Saviour  Jesus  Christ's  holy  institution,  in 
remembrance  of  His  death  and  passion, 
may  be  partakers  of  the  same  His  most 
precious  Body  and  Blood :  Who  in  the 
night  .... 


Present  Scottish. 

And  of  Thy  Almiglity  goodness  vouch- 
safe to  bless  and  sanctity  with  Thy  word 
and  Holy  Spirit  these  Thy  gifts  and  crea- 
tures of  bread  and  wine,  that  they  may 
become  the  Body  and  Blood  of  Thy  most 
dearly  beloved  Son. 


It  seems  certain  that  by  "word  "  is  meant  the  words  of  institutlou. 


584, 


THE  SCOTTISH  PRAYER  BOOK  OP  1637. 


It  is  remarliiiblo  tliat  early  in  tlie  eighteenth  century,  Bisliop 
Ilose  of  Etlinbtirgli  was  accustomed,  when  using  the  English 
Office  of  1GG2,  to  insert  this  Invocation :  and  it  became  one  of 
tlie  famous  Usages.  Tlic  present  Scottish  rite,  since  1755,  has 
placed  the  Invocation  lifter  the  Oblation,  and,  since  1764',  has 
omitted  the  Western  phrase  "  to  us,"  and  the  sentence,  "  so  that 
we  receiving,"  &c. 

The  English  Office  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  talie  the  paten  and  chalice  into  his 
hands.  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  tlie  bcneficijil  effects  of  the  Scottish  Book  on  the  Caroline 
revision. 

After  the  words  of  institutiou  came,  "  Immediately  after  this 
shall  be  said  the  Memorial,  or  Prayer  of  Oblation,  as  followeth :" 

"  Wherefore,  O  Lord  and  heavenly  Father,  according  to  the 
institution  of  Thy  dearly  beloved  Sou  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  ofl'cr  unto 
Thee  j"  an  express  oblation  in  this  place  being  one  of  the  greater 
"  Usages,"  and  ranking  as  such  with  the  Invocation  ot  the  Holy 
Spirit,  the  mixed  cuj),  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  Passion," 
[the  pre-ent  Scottish  adds,  "and  precious  Death,"]  "mighty 
Resurrection,  and  glorious  Ascension  ;  rendering  unto  Thee  most 
hearty  thanks  for  the  innumerable  benefits  procured  uuto  us  by 
tlie  same."  [Here  the  present  Scottish  inserts  the  Invocation.] 
"  And  we  entirely  desire  Tliy  Fatherly  goodness,"  &c.,  as  in  our 
present  book  down  to  "  humbly  beseeching  Thee,"  when  following 
the  book  of  15 10,  it  proceeded,  *'  that  whosoever  shall  be  par- 
takers of  this  Holy  Comniuuion  may  worthily  receive  the  most 
precious  Body  and  Blood  of  Thy  Son  Jesus  Christ,  and  be  ful- 
filled with  Tliy  grace  and  heavenly  benediction,  and  made  one 
body  with  Him,  that  He  may  dwell  in  them,  and  they  in  Him. 
And  although  we  be  unworthy,"  &e.,  as  in  the  present  Eng- 
lish. 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  Communion.  Then  the  Prayer  of  Access ; 
and  then  the  Communion,  the  Bishop  or  the  Celebrant  being 
ordered  first  to  receive,  and  then  to  administer  to  the  other 
clergy,  "th.at  they  may  help  him  that  celebrateth  "  (as  it  then 
stood  in  the  English  Book,  "  th'it  they  may  help  the  chief 
Minister")  "all  humbly  kneeling :'  the  English  Book  then  had 
no  such  adverb ;  "  meekly  "  was  added  in  1662.  The  benediction, 
"the  Body  of  our  Lord,"  &c.  (which  was  much  objected  to  by 
the  Puritans,  as  suggestive  of  transubstantiation  !)  was  to  be 
said  by  the  Celebrant  himself  when  receiving,  aud  to  he  followed 
by  Amen ;  and  the  "  Take  and  eat  this,"  "  Drink  this,"  which 
had  been  first  iuserted  in  1552,  were,  according  to  Wedderburn's 
request,  omitted.  Laud  writes,  "I  see  no  liurt  in  the  omission 
of  those  latter  words,  none  at  all.  And  if  there  be  any,  it  pro- 
ceeded not  from  me."     [Laud,  iii.  357.] 

After  the  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  English  Book,  but 
it  was  adopted  —  excepting  the  word  "  corporal,"  and  with 
the  addition  of  the  word  "  reverently  "—in  1662.  The  Collect, 
"Almighty  and  everliving  God,"  then  followed,  as  in  the 
English  Book;  the  strange  error  which  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  iu  Excelsis  and  the  Blessing. 
Among  the  rubrics  after  it  there  was  a  direction  th.at  after 
service  what  had  been  collected  from  the  people  should  he  divided 


■  Of  these  four  usages  the  book  of  163?  sanctioned  only  one,  the  Inv 
cation. 


ill  the  presence  of  the  Presbyter  and  churchwardens ;  half  was  to 
lie  for  the  Presbyter's  use,  "to  furnish  him  with  books  of  holy 
divinity ;"  half  for  purposes  of  piety  and  charity  within  the 
parish.  There  was  also  a  careful  provision, — which  did  not  then 
exist  in  the  Enghsh  Book,  but  was  adopted  in  1GG2, — for  the 
prevention  of  irreverent  use  of  the  consecrated  remnants.  To 
this  was  added:  "And  to  the  end  there  maybe  little  left,  lie 
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,' "  kc.  This  provision  was  also 
adopted,  and  made  somewhat  more  definite,  iu  1662.  The  last 
rubric  provided  that  every  parishioner  sliall  communicate  at  tlie 
least  three  times  in  the  year,  *'  of  which  I'asch  or  Easter  shall  be 
one ;  and  shall  also  receive  the  Sacraments  aud  other  rites  ac- 
cording 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,  &c.,  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  Baptism, 
before  the  entreaty  that  God  would  mercifully  look  upon  these 
children,  came  the  sentence,  "  Sanctify  this  fountain  of  Baptism, 
Thou  which  art  the  Sanctifier  of  all  things."  The  First  Book 
had  placed  this  sentence,  together  with  a  signing  of  the  Cross, 
in  a  Collect  beginning,  "  0  most  merciful  God,  our  Saviour  Jesu 
Christ,"  which,  with  other  prayers,  was  to  he  said  after  the 
water  in  the  font  had  been  changed,  and  before  any  child 
was  baptized  therein.  Bucer  had  objected  to  this;  *' his  fe-ar 
was,  lest  it  should  engender  the  idea,  that  into  the  elemeuts 
themselves,  there  was  infused  some  magical  efficacy "  [Wilber- 
force  on  Holy  Bapt.,  p.  247].  His  objection,  however  unreason- 
able, had  led  to  the  omission  of  the  benediction  of  the  water  iu 
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  benedictory  office  one  sentence  which  should 
represent  the  idea,  and  might  be  inserted  in  the  actual  Order  of 
Baptism.  This  was  one  of  the  points  which  gave  great  ofl'ence ; 
it  was  a  "  consecration  of  holy  water."  And  iu  tlie  prayer  before 
administration,  "Almighty  everliving  God,"  wliich  liad  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  water,"  &c., 
into  the  latter  of  these  two  prayers. 

The  Comminatiou  address  was  to  be  heard  by  the  people, 
"sitting  and  attcnilhig  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  much  hope  and  comfort. 
After  all  the  learned  labour  aud  devout  solicitude  bestowed  upon 
it,  after  all  the  prayci's  made  for  its  success,  it  comes  forth  asso- 
ciated with  all  that  could  most  deeply  prejudice  the  people  of 
Scotland  in  its  disfavour;  it  is  made  the  occasion  of  sacrilegious 
outbreaks ;  it  is  spurned  and  denounced,  with  jir.iyers  that  God 
would  "confound"  it;  and  it  virtually  kindles  the  fii'st  fiame  of 
civil  war.  Those  who  have  been  most  heartily  interested  iu  it, 
have  to  mourn,  as  Laud  did,  over  the  failure  of  their  hopes,  and 
to  prophesy  that  Scotland  "  will  one  day  have  more  cause  "  than 
themselves  for  sorrow  [Laud,  iii.  338].  Bishop  Wedderburn, 
driven,  like  most  of  the  Scottish  prelates,  to  seek  a  refuge  out 
of  Scotland,  dies  at  or  near  Canterbury,  in  1639  [Lawson,  611]. 
Bishop  Maxwell,  appointed  by  the  King  to  Irish  sees,  plundered 
aud  wounded  by  Komanist  insurgents,  dies  Archbishop  of  Tuam, 
February  14,  1646 — being  found  lifeless  on  his  kuees ;  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 
nianifoldlv  iiifluciilial ;  it  assists  the  orthodox  Caroline  revisers  to 


THE  IRISH  PRAYER  BOOK. 


585 


raise  the  tone  of  tlie  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  English 
race.  In  Scotland,  indeed,  the  restored  Church,  for  tl:e  most  part, 
worships  without  a  Liturgy ;  but  when  dis-established  in  1G89, 
after  some  years,  it  adopts  from  the  Book  of  1637  a  Communion 
Office   which,   passing   through   several  revisions,   becomes   the 


known  standard  of  a  deeply  earnest  churchmanship,  imparts 
one  of  its  main  features  to  the  American  rite,  and  may  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  judgment  is  with  the  Lord, 
and  my  work  with  my  God."  [Isa.  xlix.  •!].  A\'.  B. 


III. 


THE  IRISH  PRAYER  BOOK. 


The  introduction  of  the  Revised  English  Prayer  Book  into 
Ireland  after  the  Restoration  was  effected  not  merely  by  Royal 
authority,  or  as  an  act  of  servile  imitation  and  compliance,  but 
as  the  result  of  deliberate  and  careful  consideration  on  the  part 
of  the  Convocation  and  Parliament  of  that  kingdom.  Among 
the  MSS.  of  Archbishop  King  preserved  in  Trinity  College, 
Dublin,  is  a  volume  containing  the  journals  of  the  Irish  Con- 
vocation 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  Novenilier  they  resolved  that  an  Act  of  Parlia- 
ment should  be  asked  for,  enjoining  the  use  of  the  Book  on  the 
Irish  Church  :  but,  from  some  unknown  causes,  the  procuring 
such  an  Act  was  delayed  for  nearly  four  years  '.  At  length,  on 
January  17, 166^,  the  Bill  for  Uniformity  was  read  for  the  first 
time  in  the  House  of  Commons ;  after  the  second  reading,  on 
February  1,  it  was  referred  to  a  committee,  which  reported  that 
alterations  were  necessary  in  regard  to  dates  which  had  already 
elapsed,  and  one  or  two  other  minor  points.  A  new  Bill  was 
consequently  introduced  on  May  18,  1666,  "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  Prayer  Book  is  therefore  the  Prayer  Book  also  of 
the  Irish  Church  by  its  own  free  adoption.  But  it  contained, 
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  -. 

I.  In  1662  an  Act  of  the  Irish  Parliament  was  passed  (14  and  15 
Car.  II.  cap.  xxiii.)  which  ordered  that  October  23  be  yearly 
kept  as  a  day  of  thank.'^giving  for  the  discovery  of  the  conspiracy 
to  seize  Dublin  Castle  and  murder  all  the  Protestants  in  1611, 
which  was  revealed,  as  the  Act  states,  not  many  hours  before  the 
time  appointed  for  its  execution,  by  Owen  O'Connelly,  "  a  mecr 
Irishman,"  who  had  been  brought  up  as  a  Protestant  3.  This 
Act  ordered  tliat  Morning  Prayer  should  be  oflered  in  all  churches, 
without  prescribing  any  particular  form  of  thanksgiving ;  but  on 
November  11  in  the  same  year  the  Irish  Convocation,  in  a 
declaration  of  acceptance  of  the  revised  English  Liturgy,  ordered 
that  a  new  service  be  prepared  for  this  day,  as  well  as  a  Pr.aycr 
for  the  Lord  Lieutenant '. 

Considerable  delay  ensued  in  the  preparation  of  the  form,  and 
the  execution   of  tlie   necessary  fornialiiies  for  giving  it  legal 


•  See  "The  Irish  Convocation  of  IGGI ;''  an  article  [by  Rev.  J.  C.  Cros- 
thwaite]  in  the  "Irish  Ecclesiastical  Journal"  for  Dec.  1843,  vol.  ii.  pp. 
290—292. 

*  The  original  MS.  of  the  Irish  Book  is  fortunately  still  preserved  in  the 
Rolls'  Office  in  Dublin  ;  it  was  edited  by  Archibald  J.  Stephens,  Esq.,  in 
1849-50,  in  three  vols,  for  the  Eccl.  Hist.  Soc,  with  full  and  elaborate  his- 
torical introductions.  A  valuable  skttch  of  the  history  of  the  Irish  Book, 
by  Rev.  W.  Keatinge  Clay,  B.D.,  is  to  be  found  in  the  "  British  Magazine  " 
for  Dec.  1846,  pp.  OUl— 629. 

3  The  observance  of  the  day  had  been  enjoiitcd  t^^enty  years  previously 
by  "  An  Act  of  State  made  by  the  Lords  Justices  and  Council  of  Ireland," 
Nov.  23,  1642,  which  was  printed  by  Bladen  at  Dublin,  at  the  same  date. 
But  the  subsequent  troubles  had  of  course  prevented  the  carrying  out  of 
this  Ordinance.  A  copy  of  it  is  to  be  found  in  the  King's  Inn  Library  at 
Dublin,  with  the  press-mark,  N.  8.  16*.  [E:c  infortn.  J.  P.  Prcndergast,  Esq.] 

<  Stculic'is'  Introd.  to  the  Irish  Prayer  Book,  vol.  i.  p.  xc 


sanction,  as  well  as  in  the  extension  of  the  Act  of  Uniformity  to 
Ireland.  In  a  letter  from  the  Marquis  of  Ormonde,  as  Lord 
Lieutenant,  to  the  Earl  of  Arlington,  dated  at  Dublin,  July  7, 
1666  (presei'ved  amongst  Carte's  MSS.  in  the  Bodleian  Library, 
vol.  li.  p.  129)  we  read,  "  The  Lord  Primate  [Margetson]  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  Majestic  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  18,  1666,  nor  is 
October  23  mentioned  there  in  the  Calendar,  in  the  list  of  "  Cer- 
tain 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,  which  was  published  in  the  same  year  (I6G6), 
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  accord- 
ance with  the  English  altered  versions  of  those  which  wore  in 
joint  use,  and  the  five  (together  with  the  prayers  for  the  Lord 
Lieutenant)  were  then  re-issued  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  dis- 
contiimance  of  the  State  Services  in  England,  when  the  observ- 
ance of  the  day  was  abrogated  by  the  same  statute  which  abolished 
three  of  the  English  State  holidays,  viz.  22  Vict.  cap.  2., 
which  received  the  Royal  Assent,  March  25,  1859.  The  abro- 
gation, however,  was  not  conducted  according  to  the  consti- 
tutional course  which  was  followed  with  reference  to  the  English 
offices.  No  Irish  Convocation  was  summoned  to  consider  the 
matter;  and  a  Service  which  possessed  the  authority  of  the 
Cliurch  as  well  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  Convocation,  and  enjoined  by  Royal 
Warrant  of  17th  Jauuary,  1859,  pursuant  to  previous  addresses 
from  the  Houses  of  Parliament. 

II.  The  Prayer  for  the  Lord  Lieutentmt  still  used  in  the  Daily 
Service,  after  that  for  the  Royal  Family,  appears  in  the  MS. 
Book  of  Common  Prayer,  but,  strange  to  say,  is  omitted  in  the 
first  printed  edition.  This  appears  to  show  that  the  earlier  portion 
of  that  book  was  pi-intcd  before  the  passing  of  the  Irish  Act  of 
Uniformity  to  which  the  MS.  was  annexed.  The  prayer  thus 
authorized  by  the  three  estates  of  the  realm  is  the  second  of  the 
two  prayers  which  are  printed  in  the  present  Irish  editions,  the 
first  of  these  having  been  added  (without  any  apparent  reason) 


5  Only  one  copy  of  this  edition  is  known  to  be  extant,  which  was  in  the 
library  of  the  late  Earl  of  Charlemont.  At  the  auction  of  that  collection  in 
1865  it  was  sold  for  £5  10.*.,  and  is  now  in  the  British  Museum. 

6  Dr.  Elrington  in  Stephens'  Irish  C.  P.,  vol.  i.  cxxiii.,  British  Magaaine, 
16IG,  p.  619. 

l  F 


586 


THE  HUSH  PRAYER  BOOK. 


by  the  autliority  only  of  an  Order  of  the  King  in  Council,  dated 
November  3,  1715.  The  following  words,  which  originally  foi-med 
part  of  the  conimeneenicnt  of  the  other  prayer,  "by  Whose  will, 
providence,  and  Spirit  powers  are  ordained,  governments  esta- 
blished, and  diversities  of  administrations  are  dispensed,"  are 
found  omitted  in  Piayer  liooks  printed  in  1700  and  1710,  as  well 
as  in  all  later  editions  :  an  omission  which  probably  commenced 
at  the  accession  of  William  Til. 

A  "praicr  for  tlie  Lord  Diputie  "  is  found  in  the  earliest  Irish 
Prayer  Bool;,  printed  at  Dublin  in  1551,  and  is  said  to  have  con- 
tinued in  use,  but  with  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  three  Offices,  one  to  be 
ased  when  *'  a  prisoner  is  confined  for  some  great  or  capital 
crime,"  another  when  "a  criminal  is  under  sentence  of  death," 
and  a  tliird  "  for  imprisoned  debtors."  These  were  prepared  in 
the  Convocation  held  in  Dublin  in  1711,  and  were  printed  and 
annexed  to  the  Prayer  Book,  "  pursuant  to  Her  Majesty's  direc- 
tions," by  a  warrant  of  the  Lord  Lieutenant  and  Council,  dated 
April  13,"  171-1. 

IV.  "  A  Form  of  Consecration,  or  Dedication  of  Churches  and 
Cliapels,  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  Cliureh 
desecrated  or  proplian"d"  appears  in  tlie  quarto  edition  of  the 
I'rayer  Book  printed  by  John  Crook  in  1700,  and  in  subsequent 
folio  editions  printed  by  Grierson.  These  forms  were  reprinted 
from  an  edition  printed  separately  hy  the  former  printer  in  1666, 
but  it  is  not  known  by  whom  they  were  prepared,  or  by  nliat 
authority  they  wore  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 
following  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  ot 
Trinity  College,  Dublin."  A  Form  of  Bidding  Prayer  was  pre- 
pared and  enjoined  b'-  decree  of  Convocation  of  February  5, 
1662  ' ;  but  it  is  not  known  how  for  its  use  was  observed,  or 
when  it  was  discontinued.  W.  D.  51. 


1  Printed  in  Irish  Ecc.  Juurn.,  ubt  miina,  p.^Ul,  and  Brit.  Mag.  xxx.  6  3. 


ly 


ADDITIONAL  KOTE  ON  THE  LATIN  PRAYER  BOOK. 


By  .in  unfortunate  oversiglit  there  is  no  acconiit  at  page  [19 
of  the  valuable  Latin  Version  of  oar  present  Prayer  Book  which 
was  made  by  tbc  loariicd  and  orthodox  Dean  Durel  shortly  after 
its  settlement  in  1GG2.  The  title-page  of  this  Latin  IVnycr  Book 
is  as  follows:  "Liturgia,  sen  Liber  Precum  C'onimuuium,  et 
administrationis  Sacramentorum,  aliorumque  Kituuui  atque  Cere- 
mouiai'um  Ecclesia?,  juxta  Usum  Ecclesiai  Anglicunse:  una  cum 
Psalterio  seu  Psahnis  Davidis,  ea  punctatione  distmctis,  qua  Can- 
tari  aut  Rccitari  debent  in  Ecclesiis.  Itemque  Forma  et  Modus 
Faeieudi,  Ordinandi  et  Consecraudi  Episcopos,  Presbyteros,  Dia- 
conos.  Londini,  exeudit  Bogerus  Nortonus,  Eegius  in  Latinis, 
(Iraecis  et  Hehraicis  typographus  ;  vajneuntque  apud  Sam. 
-Aleame,  Regium  Bibliopolarum  in  vico  vulgariter  dieto  Little- 
Britaine,  1670." 

Tliere  is  some  reason  for  supposing  that  this  version  was 
niteudcd  to  be  authorized  as  the  standard  Latin  Book  of 
Common  Prayer,  although  no  record  remains  of  its  being  placed 
bcfoi'e  the  Convocation.  Durel  was  Canon  of  Dui'ham  when  he 
published  it,  having  been  appointed  to  bis  stall  by  Cosin,  the 
principal  Reviser  of  the  Prayer  Book,  who  bad  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 


>  It  was  probably  his  connexion  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- 


seeming  to  associate  him  officially  with  the  proceedings  connected 
with  the  Restoration  of  the  Church,  and  the  other  (as  Confessor 
to  the  Sovereign)  with  King  Charles  II.  Among  Archbishop 
Bancroft's  papers  in  the  Bodleian  Library  there  is  also  a  letter 
from  Durel  submitting  a  specimen  of  his  I^atin  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  bad  auy  actual  authority  given 
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  aQairs;  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  Church  of 
England.  The  Psalms,  Canticles,  Epistles,  and  Gospels,  are  all 
printed  from  the  ancient  Salisbury  Use;  and  the  expressions  of 
the  latter  are  often  followed,  and  even  retained,  in  the  Prayers, 
although  most  of  these  have  been  re-translated  from  the  English. 


ing  is  its  title: — *' La  Liturgie,  c'est  a  dire,  Le  Formulaire  des  Pri^res 
Publiques,  de  I'Administration  des  Sacrements,  etdesautres  CereniDnics 
et  Coutumes  de  I'EgUse,  selou  I'usage  de  I'Eglise  Anglicane,  avec  lo 
Pseautier  ou  les  Psaumes  de  David,  Ponctuez  selon  qu'ils  doivent  estre  ou 
chantez  ou  leus  dans  les  Eglises.  A  Londrcs:  Pour  Jean  Dunniore  et 
Octavien  PuUeyn  le  Jeune  a  PEnseigne  du  Roy  en  la  petite  Lrelagne, 
1G67."  Durel  wrote  several  learned  works,  explaining  the  position,  doc- 
trines, and  worship  of  the  Church  of  England. 


V. 


I 
I 


ADDITIONAL  NOTE  ON  THE  LITANY. 


At  page  60,  a  suggestion  is  mentioned  that  "Son  of  David" 
was  substituted  for  "Son  of  the  Living  God,"  in  the  latter  part 
of  the  Litany,  through  some  misunderstanding  of  the  contraeted 
form  in  which  "  Fill  Dei  vivi "  was  written.  It  has  since  been 
observed  by  Mr.  Hright  that  "  .le™  Fili  David,  miserere  .  ..." 
was  a  not  uncommon  expression  in  medieval  devotion. 

In  the  book  of  records  of  University  College,  Oxford,  there  is 


an  entry  to  the  following  effect.  "  A  coni;x)sition  twixt  K.  Henry 
VII.  and  y^  College  concerning  Dame  Anne  late  Countess  of  War- 
wick, 8  H.  7 .  .  .  .  and  that  the  said  Master,  or  any  other  Fellows 
of  the  said  place  that  so  shall  sing  the  said  high  Masse  in  his 
stede  that  daye,  shall  devoutly  rememl)re  in  his  Masse  these 
words  in  his  second  Memento :  *  Jesu  Fili  David  miserere  anima) 
Faniu'ce  tua;  Anne  nuper  Countesse  Warwick '  .  .  .  .  and  that 


ECCLESIASTICAL  VESTMENTS. 


5S7 


every  jiourc  scholer  of  tlic  ton  pijure  scliolers  founded  by  the 
charitable  alms  of  the  Founders  of  the  said  College  shall  say 
devoutly  kneeling  on  their  knees,  bctweene  the  Levation  and  the 
Kccej-ition  of  the  most  glorious  and  blessed  Body  of  Criste,  '  Jesu 
Kili  David  miserere  Fanudaj  tuaj '" 

Similar  words  are  also  found  in  a  Composition  of  a  Benefactor 
to  Magdalen  College,  Oxford,  in  the  time  of  Henry  VIII.,  "  Jesu 
Fill  David,  miserere  famuli  tui  Eoberti."  [Stat.  Magd.  Coll. 
(Hford,  ii.  121.] 

An  interesting  authority  fur  the  e.\pression  "  all  our  sins,  negli- 
gences, and  ignorances,"  lias  also  been  discovered  in  an  edition  of 


the  Salisbury  Hours  of  the  Blessed  Virgin,  published  at  Paris  in 
1530.  The  following  Suffrage  is  tliere  directed  to  be  used  at  tbo 
elevation  of  the  Blessed  Sacrament.  "  Sanguis  tuus,  Domine  Jesu 
Christe,  pro  nobis  eli'usum  sit  mihi  in  reuiissionem  omnium  pecca- 
torum,  negligentiarum,  et  ignorant'tarum  mcarum."  For  this  and 
one  or  two  other  additional  illustrations  of  the  Litany  which  are 
printed  in  the  second  edition  of  Part  I.,  the  Editor  is  indebted  to 
the  Rev.  Henet  Philipps,  of  Cheltenham,  who  has  also  con- 
tributed several  valualile  suggestions  respecting  the  originals  in 
some  of  the  Occasional  Offices 


VL 


ECCLESIASTICAL  VESTMENTS. 


In  the  Ritual  Introduction  to  this  Volume,  Section  III.,  a 
description  is  given  of  the  Material  and  Colour  of  the  "  Orna- 
ments of  the  Ministers"  as  anciently  used  Iiy  the  Church  of  Eng- 
land in  common,  for  the  most  part,  with  the  Eastern  and  Western 
Communions.  A  few  observations  aj'c  here  added  as  to  their  Form, 
in  order  to  give  a  more  distinct  idea  of  their  character  than  is 
conveyed  by  the  mere  names  which  designated  them  in  the 
various  documents  there  referred  to,  and  to  furnish  an  explana- 
tion of  the  Illustrations  given  in  the  accompanying  Plates.  As, 
also,  the  restoration  of  these  Oruiiments  in  many  churches  is  con- 
stantly giving  rise  to  Inquiries  about  their  signification,  it  is  desira- 
ble to  state  tlie  symbolical  meaning  involved  in  their  use.  The  latter 
was  done  by  authority  so  late  as  the  year  1511-2  (only  seven  years 
before  the  publication  of  the  First  Prayer  Book  of  K.  Edward  VI., 
and  at  the  very  time  when  the  Convocation  of  Canterbury  was 
revising  the  old  Service  Books)  when  there  was  drawn  up,  by 
Archbishop  Cranmer  or  under  his  direction,  a  "  Rationale  " 
of  the  "  Ceremonies  to  he  used  in  the  Church  of  Englaiid,  to- 
gether wil/i  an  Fxplanalion  of  the  Meaning  and  Signifcancg  of 
them."  [Collier,  Eccl.  Hist.  vol.  v.  pp.  101—122,  ed.  1852.]  The 
descriptions  given  of  the  Vestments  in  this  document  are  limited 
to  those  worn  by  the  Celebrant  himself,  but  they  sufficiently  indi- 
cate the  importance  attached  to  the  Ministerial  Ornaments;  for 
the  Rationale  says  that  "The  Priest  ....  puts  upon  him  clean 
and  hallowed  Vestments,  partly  representing  the  Mysteries  wliich 
were  done  at  the  Passion ;  party  i-cprescutlug  the  Virtues  which 
he  himself  ought  to  have  that  celel)rates  the  Mass." 

The  Vestments  mentioned  in  the  Maiionale  are  the  following  :^ 
1.  the  Amiee;  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  1519  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,  Amictiis  (the  Armeuian  J'a^'ass  and,  perhaps,  the 
Eastern  Omoplwrion  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 
or.  the  shoulders  beneath  the  Albe ;  so  that,  when  left  somewhat 
loose,  it  has  the  appearance  of  an  ornamental  collar  as  shown  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  buftcted  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  puts  th.at  upon  his  head  first." 


2.  The  Ai.BE,  AIha  (the  Eastern  Sloicharion  and  the  Russian 
Fodriznik). — 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  rich  silks  of  different  colours  were  frequently  used, 
while  in  the  Russian  Church  velvet  is  often  employed.  It  was 
very  connnonly  ornamented  with  square  or  oblong  pieces  of 
Embroidery  called  Apparels;  these  were  stitched  on  or  other- 
wise fastened  to  v.arious  parts  of  it,  especially  just  above  the  feet 
and  near  the  liand.s,  where  they  had  somewhat  the  appearance  of 
cufls.  The  Rubric  of  1519  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  shown  in  the  sketch;  Plate  I.,  appears 
sufliciently  "  plain  "  to  be  consistent  with  the  language  and  inten- 
tion of  the  Rubric.  Old-lashioncd  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  tlie  Mystery,  signifieth  the  white 
garment  wherewith  Herod  clothed  Christ  in  mockery  when  he 
scut  Him  to  Pilate.  And  as  touching  the  Minister,  it  signifieth 
the  p\n'euess  of  conscience,  and  innocency  he  ought  to  have,  espe- 
cially when  he  sings  the  Mass." 

The  .Surplice,  Superpelliceum,  Plate  II.  (whether  with  or 
without  Sleeves)  and  the  Rochet,  Rochefum,  being  both  of 
them  only  modifications  of  the  Albe,  this  language  of  the 
Rationale  respecting  it  appears  to  apply  equally  to  them. 

3.  The  GlKDLE,  Cinguhim  (the  Eastern  Poyass). — 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  cl.isp,  hooks,  or  strings.  It  is  used 
for  fastening  the  All)e  round  the  Waist. 

The  Rationale  thus  explains  it : — "  The  Girdle,  as  touching  the 
Mystery,  signifies  tlie  scourge  with  which  Christ  was  scourged. 
.\nd  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,  Slola  (the  Eastirn  Epilrachclioii  of  the  Pric.-t, 
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  De.acon 
wears  it  suspended  over  the  left  shoulder ;  but,  wdien  assisting  at 
the  Celebration,  he  often  h.as  it  brought  across  his  back  and  breast 
and  fastened  at  his  right  side.  As  used  by  the  Greek  Priest  it 
has  the  appeanmce  of  two  Stoles  joined  together,  the  upper  end 
having  a  hole  through  which  the  head  is  put,  and  thus  it  hangs 
down  in  front. 

1  F  2 


5S8 


ECCLESIASTICAL  VESTMENTS. 


The  Itatlonale  eajs  thus  of  it : — " The  Stole,  as  touching  the 
Jh'stery,  siguifieth  tlie  ropes  or  bands  tliat  Clirist  was  bound 
with  to  tlie  pillar,  when  He  was  scourged.  And  as  touching  the 
Jtiuister,  it  signifietli  the  yolie  of  patience,  which  be  uinst  bear  as 
tlie  servant  of  God." 

5.  Tlie  5Ianipi,e,  Manipulus,  sometimes  called  Fanon  or  Pha- 
noil  and  Sudarium  (the  Eastern  EpimanH-ia  and  the  Russian 
Poruichi;  each  of  these  are,  however,  a  kind  of  Cufts  worn  on 
both  hands). —  Originally  it  appears  to  have  been  a  nan-ow  strip 
of  Linen,  usually  as  wide  as  a  Stole  and  about  two  and  a  half  feet 
long  [see  Plate  II.],  and  seems  to  Iiave  been  employed  as  a  kind 
of  Sudarium  for  wiping  the  hands  and  for  other  cleanly  purposes, 
whence  it  probably  took  one  of  its  names.  Subsequently,  how- 
c\'er,  it  became  a  mere  ornament,  being  made  of  rich  materials 
and  often  embroidered,  or  even  eni'iched  with  jewels.  It  hangs 
over  the  left  arm  of  the  Celebrant  and  his  assistants ;  it  should 
be  fiistened  near  the  wrist,  in  a  loop,  to  prevent  its  falling  off. 

Tiie  Rationale  describes  its  meaning  together  with  the  Stole  in 
these  words :  "  in  token  whereof"  (i.  e.  of  patience)  "  he  puts  also 
the  Phanon  on  his  arm,  which  admonisheth  him  of  ghostly  strength 
and  godly  patience  tliat  he  ought  to  have,  to  vanquish  and  over- 
come all  carnal  iiitirmity." 

6.  The  CnAsrBLE  or  Vestment,  Casula  (the  Kastern  Phelo- 
iiion  and  the  Russian  Phelone  or  Phcploniov'). — This  vesture  is 
worn  over  the  Albe  :  originally  it  was  nearly  or  entirely  a  circu- 
lar garment,  having  an  opening  in  the  centre  through  which  the 
head  of  the  wearer  passed ;  and  thus  it  fell  gracefully  over  the 
shoulders  and  arras,  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 
pointed  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  sup- 
posed convenience,  the  sleeve  parts  were  cut  away  to  the  shoulders 
ill  the  Latin  Communion  ;  and  even  the  Russian  vestment  has 
been  so  much  reduced  in  the  front  that  it  covers  little  more  than 
the  cl'.est :  however,  the  older  fonn  has  been  for  the  most  part 
retained  in  the  rest  of  the  Eastern  Communion.  The  drawing  on 
Plate  I.  shows  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  ]iieture  shows  the  mode  of  ornament- 
ing it,  namely,  by  embroidering  the  collar  and  outer  edge,  and  by 
attaching  to  it  what  is  called  the  Y  Orphrcy ;  though  very  com- 
monly the  Latin  Cross,  and  sometimes  the  Ci-neifi.xion,  was 
variously  embroidered  on  the  back,  only  the  perpendicular 
Orphrcy  (or  Pillar,  as  it  is  termed)  being  aifixed  in  the  front. 


The  Rationale  is  thus  given  : — "  The  ovcrvcstnre,  or  Cl:esi!)]e, 
as  touching  the  Mystery,  signifieth  the  purple  mantle  that  Pilate's 
soldiers  i:)Ut  upon  Christ  after  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  Plielonion  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  shown  in  the  drawing,  Plate  II.  j 
where  also  is  represented  the  Orphrey  and  an  illustration  of  the 
mode  of  enriching  the  material  by  embroidery.  The  mode  of  fas- 
tening it,  by  a  Rand,  to  which  is  often  attached  a  rich  ornameut, 
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  he  used  at  the  Altar  (though  probably  not  by 
the  Celebrant  when  consecrating  the  Oblations)  is  plain  from  the 
fact  that  the  Rubric  of  1549  iu  naming  "Vestment  or  Cope," 
apparently  allows  a  choice  between  it  and  the  Chasuble ;  hut  it 
may  only  have  been  intended  that,  in  a  place  where  both  are  pro- 
\ided,  the  Chasuble  alone  should  be  worn  where  the  whole  Eucha- 
ristic Service  was  used;  for  a  Rubric  at  the  end  of  the  Service 
specifies  the  Cope  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  communicate  with  the  Priest." 
The  21th  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  con- 
secrate. 

8.  The  TfKlOLE,  Tunica;  .also  called,  as  worn  liy  the  Deacon  or 
Gospeller,  Dalmatic,  Dalmatica  (the  Eastern  Stoicharion  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,  though  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  shown  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  iu  the  Rationale, 
probably  because,  as  was  observed  above,  only  the  Vestments  of  the 
Celebrant  are  there  specified. 

T.  \V.  P. 


.Ji 


INDEX  AND  GLOSSARY. 


Alignnis,  King  of  EJossa,  his  euro  and  conversion,  130. 

Ablution,  the  rinsing  of  the  Chalice  after  the  Celebration  of 
Holy  Communion.  It  is  clone  with  wine  and  water,  which  are 
reverently  dnmk  hy  the  Priest.  [See  sixth  Eubric  after 
Communion  Office.]  198. 

Abolition  of  early  Liturgies  of  Europe,  117. 

Absolution,  the  priestly  act  whereby  the  pardon  of  God  is 
conveyed  to  penitents.     Also  the  Conn  of  words  employed. 

Absolution  in  Comniunlou  Office,  177  ;  in  Mattins  and  Evensong, 
4. 177 ;  Manual  Sar.  on,  285,  n.  1 ;  of  Sick,  281 ;  power  of, 
when  first  stated,  539.  5G3  ;  form  of  conveying  power  of,  5G3. 

Abstinence,  a  less  rigorous  kind  of  Fasting. 

Accession  Service,  [29].  411.  579. 

Accessories  of  Divine  Worship,  Comparison  of  Rubrics,  Ixvi ;  the 
Reformers'  standard  in  the  time  of  Elizabeth,  l.wi. 

"  Accustomed  duty  "  to  Priest  and  Clerk,  2G8. 

Act  authorizing  drawing  up  of  the  English  Ordinal,  535 ;  same 
repealed,  536 ;  authorizing  use  of  Ordinal  15C6,  53G. 

Act  of  Uniformity,  1  Eliz.,  [4] ;  what  It  empowers  the  Sovereign 
to  authorize,  [2]  ;  13th  and  14th  Cljarles  II.,  Ixix. 

Act  5  Geo.  IV.,  Omission  of  Burial  Oflice,  293. 

Act  22  Vict.,  repealing  the  State  Services,  579. 

Acta  Sanctorum,  36. 

Acts  of  Queen  Mary  repealed,  [4]. 

Admission  of  Catechunieu,  how  represented  in  our  OtBce,  217. 

Admonition  before  Marriage,  2G1. 

Adoption  included  in  New  Birth,  214. 

Adullam,  Cave  of,  393.  515. 

Adults,  Baptism  of,  23G. 

Advent  "  0  Sapientia "  Antlphon,  7G ;  Ember  days,  75 ;  First 
Sunday — what  is  represented,  73;  Fourth  Sunday— altera- 
tion in  the  Collect,  75 ;  general  principle  of  its  observance, 
that  of  our  own  Church,  73 ;  how  kept  in  the  Eastern  Church, 
72  ;  how  observed  anciently  by  the  "  Religious,"  73 ;  Hymns, 
to  be  sung  daily  up  to  Christmas  Eve,  73 ;  its  observance  primi- 
tive under  another  name,  72  ;  said  to  be  instituted  by  St.  Peter, 
72 ;  observed  as  a  Lent,  72  ;  Rule  for  finding,  [27].  73  ;  Epis- 
tles and  Gospels  for  Wednesdays  and  Fridsiys,  73 ;  as  a  prepa- 
ration for  Christmas,  73 ;  Second,  events  preceding  it,  450 ; 
period  of,  445. 

Advents  of  the  Lord,  383. 

Advertisements  and  Injunctions  of  Q.  Elizabeth,  Ixvi,  Ixvii. 
jElfiic,  Injunctions  on  vernacular  teaching,  xxiii  j  Canons  of,  on 

Communion  of  Sick,  289. 
Affusion,  the  pouring  of  the  water  on  recipients  of  Holy  Bap- 
tism. [See  IliMEKSiON.] 
Affusion,  Baptism  by,  211.  226. 
"  After,"  its  Liturgical  sense,  3. 
Agatha,  St.,  [41]. 

Age,  Canonical,  for  Ordination,  541.  541. 
Agnes,  St.,  Benediction  of  lambs  at  her  Church,  [39] ;   touching 

saying  of  St.  Augustine,  [39]. 
Aholiab,  his  inspired  wisdom  given  for  Ceremonial  Worship,  xlvii. 
Aidan,  St.,  37.  43. 

Aisle,  the  side  or  wing  of  a  Church,  sepsirated  from  the  Nave  hy 
the  arcade,  i.  e.  the  jiiei*  and  arches. 


Alb,  or  Albe,  the  white  linen  robe  worn  by  the  Priest  and  his 
assistants  at  the  celebration  of  Holy  Conmiunion.  [Seo  Ecc. 
Vestments,  Plate  I.] 

Alban,  St.,  the  first  recorded  British  Martyr,  [49]. 

Allianopolis,  Martyrdom  of  St.  Bartholomew,  140. 

Aleuin,  Quotations  from,  on  Candlemas,  131. 

Alderson,  Baron,  on  publication  of  banns,  262. 

Aless,  Translator  of  the  Prayer  Book  into  Latin,  xxx. 

Aloxandria,  St.  Mark  martyred  there,  134 ;  catechetical  school  of, 
211;  Liturgy  of,  146;  use  of  "Mlssa  Sicca"  at,  197. 

Alexandrine  Manuscript  and  the  Te  Deum,  11. 

All  conditions  of  men.  Prayer  for,  its  authorship  and  intention,  6S. 

"All  holy  Martyrs"  festival,  114. 

All  Saints'  festival,  143;  Sarum  Psalms,  339.  359.  377.  428.  432. 
435.  416.  459.  483. 

Allegation  of  impediment  at  time  of  Marriage,  265. 

Allegiance,  Oath  of,  required  of  Bishops  in  Greek  Church,  569. 

Allegiance  and  Conformity,  Declaration  of,  in  A.  of  Unif ,  8. 

"  Alloweth,"  old  word  for  •*  approves  and  accepts,"  220. 

Almanacks,  Prohibited  times  for  Marriage  in,  263. 

Alms,  Oiiering  of,  174. 

Alphabet  Psalms,  477,  478.  486. 

Alphege,  St.,  [45]. 

Altak,  the  "  Table  of  the  Lord,"  whereon  the  Christian  Sacrifice 
of  the  Eucharist  is  offered  to  God. 

Altar,  a  term  properly  applied  to  the  Lord's  Table,  158.  164; 
early  names  for,  158 ;  of  stone  or  wood,  158 ;  wooden  in  Eastern 
Church,  158;  in  private  house,  290;  its  position  and  decorations 
in  primitive  times,  159 ;  of  St.  Peter  at  Rome,  158 ;  of  St.Cuth- 
bert  at  Durham,  158 ;  the,  seen  by  St.  John,  its  arrangement, 
xllx ;  rails,  165. 

Alterations  at  the  Revision  of  1559,  xxxlv;  Alterations  in  1661— 
principles  on  which  the  Couvocation  acted,  [13]. 

Amalarius,  his  use  of  the  Bcnedictus,  16. 

Amalgamation  of  Offices  for  Private  and  Public  Baptism,  234. 

Ambrose  and  Augustine,  SS.,  and  the  Te  Deum,  10. 

Ambrose,  St.,  on  Amen  after  Prayer  of  Consecration,  189;  on 
Benediction  of  Water,  224 ;  on  burial,  295 ;  ease  of  private 
celebration,  290;  on  Confirmation,  251;  tradition  respecting 
him,  [45] ;  excommunicates  the  Emperor — introduced  Metri- 
cal Hymns,  [45] ;  his  influence  over  Western  Church  Music, 
Ivii;  his  writings — contests  with  Heresy — saying  attributed 
to  him,  [45];  on  Marriage,  261;  on  Prayer  of  Invocation  in 
Confirmation,  257 ;  on  trine  immersion,  211 ;  what  he  says  of 
the  Psalms,  316. 

Ambroslan  Rite,  45,  46. 147. 

Amen  after  Lord's  Prayer,  6 ;  after  Prayer  of  Consecration,  188 ; 
on  receiving  consecrated  elements,  190. 

American  Church,   Burial   Office   of,  299 ;   Prayer  Book,  xliv ; 
Prayer  Book,  its  variations  from  that  of  England,  xliv  j  Liturgy 
ill  extenso,  206;  Liturgy  referred  to,  151.  167.  170. 
Amphibahis  sheltered  by  St.  Alban,  [49]. 
Ampulla  of  St.  Remi,  at  Rheims,  [57]. 

Anabaptism,  its  growth  during  the  Great  Rebellion,  [14] ;  ren- 
dered baptism  of  Adults  necessary,  236. 
Anabaptist  heresy  protested  against,  220. 


590 


INDEX  AND  GLOSSARY. 


AKAPnonA,  tlie  most  solemn  portion  of  the  Eastern  Liturgy, 
beginning;  with  the  Sursum  Corda,  and  including  the  Conse- 
cration, 1J8. 

Ancient  Customs  in  Baptism,  217.  221. 

Ancient  Englisli  Collects,  38.  Gl.  113.  115.  133.  141. 

Ancient  English  E.'chortatiou  at  Communion,  178;  at  Baptism, 
229. 

Ancient  English  Questions  and  Exhortations  in  Communion  of 
Dying,  2<)2. 

Ancient  English  version  of  Xicene  Creed,  169. 

Ancient  English  versions  of  Lord's  Prayer,  31 ;  of  Apostles'  Creed, 
36. 

Ancient  Form  of  Confession,  Miserentur,  and  Absolution,  5. 

Ancient  Offices  fur  Churching  of  Women,  304. 

Ancient  precedent  for  the  Thanksgiving  after  Baptism,  228. 

Andrew,  St.,  affecting  words  at  liis  crucifixion,  129  ;  his  Festival, 
his  History,  129;  his  labours  and  martyrdom,  129;  patron  of 
the  Scotch  and  Hussian  Churches,  129. 

Andrewes,  Bishop,  on  catechizing,  243  ;  on  Churching  of  Women, 
305;  on  Eucliaristic  Commemoration  of  Departed,  192,  193; 
on  the  Absolution,  -4;  suggestion  as  to  the  sentences,  1;  on 
meaning  of  KaTTjxf'w,  241,  n.  1 ;  on  Offerings  at  Churchings, 
306 ;  quotation,  51 ;  used  Wafer  Bread,  198. 

Augel,  primitive  name  for  Bishops,  531. 

Angelical  Ilynui,  194. 

Angels,  why  commemorated,  141 ;  their  names,  141 ;  their  pre- 
sence at  Holy  Eucharist,  184. 

Anglican  Communion,  aspect  of,  towards  the  rest  of  Christendom, 
Ixxx. 

Anne,  St.,  mother  of  Blessed  Virgin  Mary,  [51]. 

Annotinc  Easter,  107. 

Annunciation,  The,  mentioned  by  many  of  the  earliest  writers,  133. 

AxoiXTixG  OF  THE  SiCK,  an  Apostolic  practice  of  which  Extreme 
Unction  is  declared  in  the  Articles  to  be  a  "corrupt  following." 
[See  Visitation  of  the  Sick.] 

Anointing  at  Baptism  in  Sarum  rite,  227,  Orig. ;  P.  B.  of  1549, 
227,  n. ;  Office  of  1549  for,  287 ;  Oil,  378. 

Anselm,  St.,  "  I  put  Thy  precious  passion,"  &.C.,  292. 

"Answer"  of  all  the  people,  8. 

Anthem,  a  musical  composition  sung  after  the  Third  Collect  at 
Mattius  and  Eveusoug.  The  term  used  to  be  applied  to  the 
Canticles.  [Ruhr,  before  VenUe  exvUemus.'] 

Anthem,  Form  of  the  word,  in  various  languages,  Lxii. 

Anthem  or  Hymn,  valuable  Auxiliaries,  Ixiv;  how  they  may 
popularize  Church  doctrine,  Ixiv;  should  respond  to  the  ser- 
vice of  the  day, Ixiv. 

Anthem,  in  Bur.  Office,  297;  in  Vis.  of  Sick,  277;  its  proper 
place  in  the  Service,  Ixiii ;  not  rubrically  recognized  till  1661, 
Ixiv;  Synonym  for  Antiphonal,  or  Eesponsive  Music,  lxii;  to 
what  we  owe  the  modern  ones,  lxii. 

Anthems,  in  the  injunctions  of  Ed«  ard  VI.,  xxvi. 

Anihj/Din,  mistake  of  Barrow  and  Johnson,  lxii. 

Antichrist,  instrument  of  the  Evil  One,  514 ;  City  of,  383 ;  Church 
of,  400;  final  contest  with  him,  420,  424;  ten  kingdoms  of, 
435;  Antichrist  prefigured  by  Sehon,  Og,  &c.,  509;  subjuga- 
tion of,  328.  447.  419 ;  types  of,  387. 

Antichristiauism,  a  compromise,  331. 

Antioch,  a  great  intellectual  and  theological  Centre,  Ivi;  its  early 
Church  Singing  and  Music,  Ivi. 

Antlphon  of  the  Litany,  422 ;  at  burials  in  Mediaeval  Ch.  297 ; 
Salvalor  mundi  in  Vis.  of  Sick,  286;  iVe  reminiscaris  in  Vis. 
of  Sick,  277. 

Antiphonal  Singing,  its  early  introduction,  Ivi;  structure  of 
Psalms,  506. 

Antiphons  as  examples  of  the  use  of  Holy  Scripture  in  Acts  of 
Adoration,  76 ;  for  third  and  fourth  weeks  in  Advent,  76. 

Anti-ritual  party,  1564-65,  Kemonstrance  of  the  Queen,  Ixvii. 

Apostles  and  Evangelists,  Sarum  Psalms,  339.  359.  377.  380. 
397.  400.  453.  455.  476.  479.  483.  500.  511. 

Apostles,  succession  of  Ministry  from,  531 ;  Bishops  ordained  by, 
531 ;  institution  of  the  Order  by  our  Lord,  530 ;  power  and 
authority  of,  530;  tVie  three  chosen  ones  pillars  of  the  Church, 


80;  mystically  signified  by  stars,  508;  their  office  as  rulers 
foretold,  407  ;  their  tribes,  407 ;  care  for  the  faith  of  their  con- 
verts, 18. 

Apostolate,  m  substance  an  Episcopate,  530. 

Apostolic  Christianity,  how  it  reached  Britain,  xvii ;  "  hours  of 
prayer,"  constitutions  quoted,  62 ;  usages  in  H.  Eucharist,  115; 
practice  of  Confirmation,  251. 

Apostolical  Constitutions  on  Benediction  of  Water,  221;  forbade 
single  innnersion,  211;  on  Gloria  in  Excelsis,  194;  on  Lord's 
Prayer  after  Baptism,  228. 

Apostolical  Succession,  Scriptural  authority  for,  531 ;  Patristic 
authority  for,  531. 

Appendix  to  Burial  Office,  301;  to  Communion  Office,  200;  of 
four  Prayers  to  Visitation  of  the  Sick,  275.  287. 

Archbishop  of  Canterbury,  legatus  natus,  262. 

Archde.acon,  duties  of,  in  connexion  with  Ordination,  545.  554. 

Arian  Form  of  Baptism,  211;  heretics,  their  alteration  of  the 
Gloria  Patri,  7. 

Arius,  Heresy  of,  42. 

Aries,  Council  of,  on  Lay  Baptism,  212. 

Armenian  Church,  their  time  of  observing  Christmas,  83. 

Arnold's  "Christian  Life"  quoted,  55. 

Article  XXV.,  on  Marriage,  273;  on  Sacraments,  219;  XXVI. 
and  XXXI.  on  Eueharistic  Sacrifice,  188;  XXVII.  on  Infant 
Baptism,  215;  XXV I II.,  explanatory  of  "Black"  Rubric,  199. 

Articles  accessory  to  Divine  Service  not  expressly  mentioned,  not 
forbidden,  Ixxi ;  of  the  Christian  Faith,  245 ;  "  to  stabllsh 
Christian  quietness,"  1536,  230,  Orig.,  and  n. 

Asaph  and  his  brethren  choristers,  liii. 

Ascension  Day  noticeable.  Ritual  provision  for  it.  111;  Sunday 
after,  significant  name  of.  111;  Psalms,  332.  341.  3 16.  380.  473. 

Ascension-tide,  Sarum  Psalms,  339.  341. 

Ash-Wednesday,  Comniinatiou  Service  on,  307  ;  Psalms,  322.  358. 
367.  385.  457.  503.  516;  its  name  ancient  and  populiir,  91. 

Ashes,  Benediction  of,  92.  307. 

Assent  and  Consent  of  the  Clergy,  [7]. 

Athanasian  Creed,  its  reputed  Authorship,  41. 

Athanasius,  St.,  baptized  some  boys  when  himself  a  boy,  212 . 
discouraged  much  nmsical  inflexion  in  saying  the  Divine 
Offices,  Iviii ;  on  Gloria  in  Excelsis,  194. 

Atheism,  more  subtle  than  open,  331. 

Athelstau's  Psalter,  Gloria  in  Excelsis  in,  196. 

Augustine,  St.,  and  Te  Deum,  [53];  on  burials,  295,  296;  on 
catechizing,  241 ;  on  "  children  of  God,"  2 15 ;  on  Cross  in 
Baptism,  209,  n.  6 ;  on  Cross  in  Benediction  of  Water,  225,  n. 
1 ;  effect  on  him  of  Church  Music,  Ivii ;  regarding  ceremonies, 
[21]  ;  on  Christianity  in  Britain,  453 ;  on  "  the  Lord  is  King," 
453;  on  Infant  Baptism,  215;  on  Lay  Baptism,  212;  on 
5Ianicha3au  rejection  of  Wut-«r,  210 ;  on  Marriage,  261 ;  note 
from  his  Confessions,  10;  on  tlie  early  use  of  Psalm  xxii.,  342; 
on  obligations  of  Sponsors,  248 ;  pr.ayed  for  his  deceased  mother, 
301 ;  Sermon  on  St.  Stephen's  Day,  78;  on  Sm-sum  Corda,  183; 
visited  the  sick,  275. 

Augustine,  St.,  of  Canterbury,  his  Mission  from  St.  Gregory,  [47] ; 
false  impressions  of,  xvii;  his  difficulties  with  the  British 
Church,  xvii ;  Archbp.  of  Canterbury,  [47] ;  revision  of  English 
Liturgy,  147.  149. 

Augustiuian  Canons,  [53]. 

Auricular  Confession,  283 ;  use  of,  177. 

Authority,  who  in  place  of,  [11]. 

Average  age  of  mankind,  445 


Babylon,  the  Mystical,  381.  418.  510. 

Bacon,  Lord,  his  saying  respecting  Nonconformists,  xxxii. 

Baker,  Sir  Richard,  on  the  Lord's  Prayer,  6. 

Bancroft,  Bishop,  his  collection  of  Canons,  Ixvlii. 

Banns,  the  publication  in  Church  of  intended  marriages,  171. 261. 

Banns,  rubric  on,  incorrectly  printed  in  modern  Prayer  Books,  262. 

BAPTisii,  the  initiatory  Sacrament,  wherein  we  are  boru  again 

of  water  and  of  the  Holy  Ghost. 
Baptism,  the  actual  administration,  226 ;   of  Adults,  236 ;  ad- 


INDEX  AND  GLOSSARY. 


591 


ministration  of,  in  6t!i  century,  201);  ailministration  of,  in 
I'riuutive  Church,  200 ;  allowed  in  private  houses  to  royal 
children  liy  a  mediosval  ruhric,  215;  ancient  customs  in,  217. 
221;  answers  on,  in  Catechism,  21i— 216.  2-19,  250;  hy  father 
of  child,  why  not  seemly,  21G  ;  clinic,  211 ;  conditional,  235 ; 
earliest  office  for,  209;  its  eftect,  213;  essentials  of,  210; 
evidence  on,  from  Acts  of  Apostles,  209 ;  "  Form "  in,  210 ; 
variation  of,  211 ;  history  of,  208 ;  how  long  after  birth,  231 ; 
how  typified  in  the  beginning  of  lliracles,  85;  of  Infants, 
208  ;  introduction  to  Offices  for,  208 ;  iteration  of,  217 ;  Jewish, 
208;  of  St.  John  Baptist,  208;  "Matter"  in,  210;  the 
Minister  of,  212.  239 ;  not  to  be  delayed,  215.  231 ;  of  the  world 
by  the  Deluge,  218 ;  of  our  Lord,  consecrated  water,  81;  of  our 
Lord,  anciently  commemorated,  83 ;  Private,  231;  Public,  Office 
for,  215;  in  Riper  Years,  236  ;  by  sprinkling,  211 ;  by  surgeons, 
212;  by  women,  212;  time  for,  217;  uses  of  word  in  N.  T., 
208 ;  Verbal  and  typical  foreshadowings  of,  208 ;  Vows,  222. 

BdiTTitT/xa,  BaTrr/^'w,  BaTrrw,  208. 

Uaptismal  Office — its  former  Preface,  102. 

Barnabas,  St.,  Festival,  Ejiistle,  and  traditions  respecting  him, 
136  ;  on  duration  of  world,  145. 

Bartholomew,  St.,  identified  by  some  with  Nathanael,  139;  tra- 
ditions respecting  him,  1-10. 

Barwick,  Dean,  first  to  restore  the  Choral  service  in  1660,  xxxvii. 

Basil,  St.,  on  daily  offices  of  the  Prinutive  Church,  62;  on  Bap- 
tismal Renunciation,  222 ;  his  Epistle  to  Neocaesarea,  46 ; 
Liturgy  of,  116  ;  on  MaiTiage,  261 ;  on  trine  immersion,  211. 

Battle  cry  of  "  St.  George  for  England,"  its  probable  origin,  45. 

Baxter,  his  obj.  to  prayer  after  marriage  service,  272;  Prayer 
Book  of,  xxxix.  [12]. 

"  Beating  the  bounds,"  48. 

Beauvais,  Bapt.  Office  of,  220. 

Bede,  The  Venerable,  49 ;  on  the  "  Baptism  of  John,"  208 ;  on 
St.  Cuthbert's  Confirmations,  252;  his  Calendar,  [36] ;  his 
Martyrology,  [37];  his  Shrine,  [47]. 

Bees  swarming  on  lips  of  St.  Ambrose,  45. 

"Before  the  people"  in  Commun.  rubric  explained,  186. 

Beheading  of  St.  John  Baptist,  53. 

Beleth,  his  authority  for  St.  Jerome's  Lectionary,  70. 

Belief,  vow  of,  in  Baptism,  222. 

Bell  at  Pittington,  near  Durham,  its  legend,  51. 

BeUarmine  on  the  Episcopate  as  an  Order  jure  divino,  5G6. 

Bells  on  Maundy  Thursday,  and  Easter  Eve,  103. 

Benedicite,  its  proper  Doxology,  15 ;  of  Jewish  origin,  13 ;  when 
to  be  substituted  for  the  Te  Deum,  11.  15. 

Benedict,  St.,  Life  of,  6 ;  his  Rule,  [43] ;  his  Rule  for  the  daily 
offices,  [63] ;  his  Rule,  the  earliest  direct  mention  of  the  Te 
Deum,  10 ;  his  Rule  on  tlie  Gloria  Patri,  7. 

Benedict  and  Gregory,  SS.,  their  practice,  on  what  based,  [63]. 

Benedictio  Fontis,  224,  225,  Orig. 

Benedictio  Sacraraentalis,  after  Marriage,  272. 

Benediction,  the  priestly  act  whereby  the  blessing  of  God  is 
conveyed  to  the  faithful. 

Benediction  in  Confirmation,  260;  in  Communion  Office,  195; 
of  Elements,  the  nucleus  of  the  Liturgy,  145 ;  on  Easter  Even 
in  Early  English  Church,  103 ;  of  Font,  209,  210.  584 ;  of 
primitive  antiquity  in  Liturgical  use,  28;  of  the  water,  224; 
of  water,  its  spiritual  import,  225 ;  of  water,  separate  from 
adm.  of  Baptism,  224;  of  water,  in  P.  B.  of  1549,  225;  of 
water  quite  distinct  from  that  of  Eucharistic  Elements,  226; 
of  Palms,  96  ;  final,  after  Marriage,  273 ;  in  Vis.  of  Sick,  286 ; 
Levitical,  in  Vis.  of  Sick,  287 ;  Apostolic,  in  Bur.  Office,  300. 

Benedictus,  the  proper  Canticle  after  2nd  Lesson,  16;  its  position 
and  Ritual  meaning,  16 ;  in  Communion  Office,  184. 

Bernard,  St.,  his  saying  on  the  death  of  the  Innocents,  81 ;  on 
the  Candlemas  Festival,  131. 

Bethell,  Bp.,  on  Baptismal  Regeneration,  230. 

Bethphania,  a  name  for  the  Epiphany,  83. 

Betrothal,  236. 

Beverley,  St.  Mary's,  register  on  prohibited  seasons  for  Marriage, 
263. 

Bezaleel,  his  inspired  wisdom  given  for  ceremonial  worship,  xlvii. 


Bible,  delivery  of,  to  Bishops,  538.  575 ;  delivery  of,  to  Priests, 
538.  564;  imposition  of,  on  Bishop  elect's  neck,  575;  the 
Great,  title  of,  xxvii. 

Bidding  of  Holydays,  171. 

BiDDiNa  Peatee,  a  proclamation  of  persons  commended  to  the 
prayers  of  the  faithful,  made  by  preachers  before  sermons  (Can. 
55). 

Bidding  Prayer,  172  ;  in  Ireland,  586. 

Bidding  Prayers  ;  petition  for  giver  of  holy  bread,  198. 

Bill,  King's  printer,  royal  mandate  to  him  A.D.  1661,  xxxvn. 

Bisnop,  a  Church  officer  of  the  highest  order,  having  spiiitual 
capacity  to  ordain  and  confirm  in  addition  to  the  spiritual 
capacities  belonging  to  the  priesthood. 

Bishop  and  Priest,  Names  of,  not  at  first  distinguished,  531. 

Bishop  or  Priest,  the  proper  Minister  of  Adult  Baptism,  239. 

Bishops,  a  distinct  Order  from  Priests,  566 ;  superiority  of,  "jure 
divino"  asserted  by  Bancroft,  566;  inherit  the  ordinary  parts 
of  the  Apostolic  office,  530;  ordained  by  the  Apostles,  531; 
Orderof,  essential,  531;  no  Church  without,  543;  succession  of, 
512;  Fathers  in  God,  546  ;  Election  of,  568;  to  be  consecrated 
by  their  Metropolitan,  567 ;  three,  required  at  a  consecration 
of  one,  567  ;  consecrated  in  their  own  Cathedral,  567  ;  Conse- 
cration of,  held  on  Sundays  or  Holydays,  567  ;  elect,  habit  of, 
at  Consecration,  568 ;  vestments  of,  as  represented  on  Brasses, 
574;  vestments  of,  by  2nd  Prayer  Book  of  Edward  VI.,  574  j 
Sununary  of  ancient  Offices  for  Consecration  of,  534,  535; 
Delivery  of  Bible  to,  538 ;  five  consecrated  according  to  the 
Ordinal  of  1549,  536 ;  one  consecrated  according  to  the  Ordi- 
nal of  1552,  536 ;  of  the  same  Province  to  assist  at  Consecra- 
tions, 567 ;  deposed  if  only  consecrated  by  two  others,  567 ; 
Senior,  conseerator  in  absence  of  the  Archbishop,  567;  Service 
for  Consecration  of,  1662,  537 ;  special  powers  of,  543 ;  only 
to  ordain  in  their  own  diocese,  541;  sanction  required  for 
Adult  Baptism,  238. 

"  Black  Rubric,"  199. 

Blasius,  St.,  B.  and  M.,  [41]. 

Blessing  in  Communion  Office,  195 ;  in  Marr.  Service,  270. 

Blood-thirsty,  application  of  term,  395. 

Blow  on  cheek  in  Confirmation,  252.  259. 

Boanerges,  meaning  of,  SO. 

Bodleian  Library  Psalters,  314 ;  MS.,  292. 

Body  of  the  Church,  why  permitted  for  Celebration  of  H.  C,  16«  ; 
the  place  for  Marriage,  263. 

"  Body  prepared,"  LXX  and  Vulg.,  370. 

Bona,  on  Collects,  08;  on  Gloria  in  Excelsis,  194. 

Boniface,  St.,  49 ;  on  Conditional  Baptism,  235. 

"  Bouour  "  and  "  buxum,"  meaning  of,  267,  n.  6. 

Book  of  Common  Prayer,  1661,  Preface  of — its  moderation — WTit- 
ten  by  Sanderson,  Bp.  of  Lincoln,  11 ;  its  chief  Illustrators, 
and  Commentators,  v;  National  Versions  of  it,  xliv;  materials 
used  in  its  composition,  xxvii. 

Book  of  the  Gospels,  reverence  anciently  shown  to  it,  xlix. 

Books  of  Hours,  xxiv. 

Books  of  Reference  to  Lessons,  Gospels,  and  Epistles,  xxiv. 

Borromeo,  Carlo,  a  Musical  Commissioner,  by  appointment  of  the 
Council  of  Trent,  lix. 

Bouchier,  his  Commentary  and  early  Calendar,  36. 

Boughen,  Edw.,  on  Sign  of  Cross  in  C'onfirmation,  258. 

Boughton  Mouchelsea,  Espousals  in  register,  207. 

Bowing  at  the  Holy  Name  elsewhere  than  in  the  Creed,  20. 

"Boy-Bishop,"  [61]. 

Boys,  Dean,  on  the  Prayer  Book,  v. 

Bracara  or  Braga,  Council  of,  on  burial  of  suicides,  294. 

"  Bread,"  and  "  mingled  wine,"  of  Wisdom's  Table,  152 ;  break- 
ing of,  in  Consecration,  187 ;  fermented  or  leavened  in  Easteru 
Church,  198 ;  for  Sacramental  use,  198. 

Breastplate  of  Aaron,  407. 

Breviary,  Daily  Services  of,  xxviii ;  its  complex  character,  [63] ; 
Hymns,  unsuccessful  attempts  to  translate  them,  Ixii;  Roman, 
Reformation  of,  xx ;  services,  never  familiar  to  the  laity,  xx. 

Bride  and  Bridegroom  in  45th  Psalm,  378. 

Bride,  The  voice  of  the,  330. 


592 


INDEX  AND  GLOSSARY. 


IjRiliPS,  declarallons  and  rccoiniiieiiJatious  road  after  tlic  Niccue 
Creed  to  commend  pjieeial  olijccts  for  the,  Oflertory. 

Briefs,  171. 

liright,  Mr.,  on  tbe  Aneient  Collects,  118. 

IJritish  Bishops,  their  independence,  xvii.  47;  Church,  fomided 
in  Apostolic  age,  532  ;  represented  at  Councils,  532 ;  mentioned 
by  Fathers,  532 ;  its  Rites,  its  Bishops,  xvii ;  Museum  Psalters, 
311. 

Britius  or  Brice,  .St.,  [59]. 

Broadwater,  Marriage  custom  at,  2G3. 

Brook,  Lord,  Anecdote  of,  51. 

Brougham,  Lord,  on  Lay  Baptism,  213,  n.  2. 

Bryling,  Nicholas,  Greek  text  of  Ath.  Creed,  45. 

Bucer,  his  desire  for  frequent  Commination,  308  ;  on  frequent 
Commujion,  177;  his  interference  with  Benediction  of  water, 
225;  his  objection  to  answers  of  Sponsors,  221;  his  objection 
to  the  exorcism  in  Baptism,  219  ;  his  objection  to  prayers  for 
the  dead,  295 ;  placed  at  0.\ford  by  Somerset,  xx.x. 

Bull,  Bishop,  recites  Bapt.  Off.  from  memory,  xxxvi ;  on  Nicene 
Creed,  171,  n.  1. 

Bunsen,  on  Liturgy  of  St.  Mark,  14G. 

Burial  of  the  Dead,  293;  Office,  in  what  cases  to  be  used,  293; 
Ps.  xlli.  formerly  used,  295.  372;  Office,  Psalms,  369.  445; 
Office  with  Evensong  at  St.  Paul's,  29G. 

Burial  with  Christ  in  Baptism,  211. 

Burleigh,  Lord,  his  challenge  to  Dissenters,  xxxix. 

Burncy,  Dr.,  on  Modern  Jewish  Music,  Ivi. 

Burn's  Ecc.  Law  ou  Baptism  by  Midwivcs,  212. 

Burton,  author  of  Anat.  of  Melancholy,  used  Wafer  Bread,  198. 

"  Buxum,"  meaning  of,  267,  n.  6. 


Ca;sarea,  Creed  of,  170. 

Cajsarius  of  Aries,  on  Sursum  Corda,  183 ;  his  Rogations,  46 ; 
Sermons  on  Advent,  72. 

Calendar,  the  list  of  months  and  days,  together  with  the  Sun- 
day letters  and  Holyd.ays. 

Calendar,  Additions  in  1661,  [37] ;  alterations  in  1752,  [27]  ; 
changes  in  1561,  xxxv  ;  of  Church  of  England,  Changes  and 
Reformation,  [36],  [37] ;  of  the  Church  of  England,  alwiiys 
local  in  character,  [36] ;  Ecclesiastical,  what  it  comprises, 
[36] ;  English,  necessary  changes  in,  36 ;  English,  its  transi- 
tions, [36]  ;  the  existing  English,  with  whom  it  originated, 
[39] ;  Introduction  to,  [36] ;  of  Lessons,  1549,  xxviii.  [25]  ; 
table  of  its  Transition,  [30]. 

*'  Calendarium  Floriacense,"  36. 

Calendars,  Byzantine,  [37] ;  of  the  Church  of  England,  pub- 
lished by  Stationers'  Company,  [36] ;  their  early  use  and 
origin,  [36]. 

Calvin's  interference  in  the  English  Reformation,  xxx,  ,\xxi. 

Candlemas  Day,  why  so  called,  131. 

Canon. — 1.  The  Prayer  of  Consecration.  2.  An  ecclesiastical 
law  so  called.  3.  The  official  designation  of  certain  dignitaries 
in  Cathedral  and  Collegiate  Churches. 

Canon  71,  ou  private  celebration,  290;  81,  enjoins  large  stone 
font,  217 ;  18,  on  reverent  gesture,  20 ;  20,  requires  flagon, 
199;  29,  altered  in  1865,  216;  its  strictness  partly  accounted 
for,  217,  n.  1 ;  30,  on  the  Cross  in  Baptism,  227 ;  55,  on  Bid- 
ding Prayer,  172;  59,  on  Cafechizing,  243;  60  and  61,  ou 
Confirmation,  253;  62,  on  Banns  or  Licence,  261,  262;  61,  on 
bidding  of  Holydays,  171 ;  C7.  on  Visitation  of  the  Sick,  275  ; 
68,  on  delaying  Baptism,  216;  on  refusing  to  Bury,  293;  69, 
on  deferring  Baptism,  232;  112,  on  age  for  Communicants, 
253  ;  113,  on  Se.al  of  Confession,  283;  Latin,  of  1571  ou  Cate- 
chizing, 2 13 ;  Law  of  Burial,  293,  294. 

Canon  Missa;,  145.  186.  201.  203.  205. 

Canonical  limitations  as  to  hours  and  seasons  for  Marriage,  263. 

Canonization  by  the  Popes,  [36]. 

Cauons,  early  Eng.,  on  Comm.  of  Sick,  289;  how  far  binding  on 
the  Clergy  and  Laity,  Ixriii ;  of  16 10,  their  design,  kviii. 

Cantate  Domino,  why  inserted  in  Daily  Service,  34. 


Canticlk,  a  prose  hymn  used  in  JIaltins  and  Evensong.  All  tin 
Canticles  are  from  Holy  Scripture,  except  "  Te  Dcum  lauda- 
mus." 

Canticles,  The,  Ancient  Ritualistic  use  of  Holy  Scripture,  9; 
their  leading  principle,  10. 

"  Canticum  de  Evangelio,"  spoken  of  by  St.  Benedict,  16. 

"  Cantus  Ambrosianus,"  extended  use  of  the  term,  Ivii ;  Anti- 
phonalis,  315 ;  CoUectarum,  Iviii.  Ix ;  Directus,  315 ;  Pro- 
phctarnm,  Iviii.  Ix  ;  Responsarius,  315. 

Capella,  Origin  of  the  term,  [59]. 

Cappadocia,  Martyrdom  of  St.  Matthias,  133. 

Caps  of  children  to  be  removed  in  Baptism,  226 ;  to  be  worn  by 
women  to  be  Baptized,  2 10. 

Captivity  of  Church  and  Incarnation,  436. 

Cardwell,  Dr.,  his  snggestions  as  to  the  Revision  of  1552,  xxxi. 

Carter  on  Encharistic  words,  153. 

Carthage,  4th  Council  of,  on  Marriage,  261. 

Cassino,  Mount,  Cradle  of  Benedictine  Order,  [43]. 

Cassock,  the  garment  worn  by  ecclesiastics  under  their  official 
vestments  and  at  other  times.  The  "  apron  "  worn  by  Bishops, 
&c.,  is  a  cassock  curtailed. 

Catalonian  Pontifical  on  Confirmation  Address,  256. 

Catechetical  Lectures  of  St.  Cyril  of  Jerus.  and  of  St.  Clem.  Alex., 
241 ;  works  of  English  Divines,  243. 

CATECnisu,  an  oral  instruction  to  be  learned  by  young  persons, 
that  they  may  be  the  better  prepared  to  receive  Confirmation. 

Catechism,  basis  of,  213  ;  comprehensive  but  not  exhaustive,  243 ; 
definition  of  in  P.  B.,  244 ;  on  efli3ct  of  Baptism,  213  ;  Intro- 
duction to,  241 ;  latter  part  of  its  history,  242 ;  of  1549,  Com- 
mandments in,  246 ;  in  P.  B.,  origin  of,  241 ;  in  Hermann's 
Consultatio,  242,  n.  1 ;  of  Council  of  Trent,  242 ;  in  Latin  and 
English  of  Poynet,  242. 

Catechisms,  Protestant,  242. 

"  Catechismus,"  derivation  of,  241. 

Catechizing  in  Church  not  superseded  by  school  work,  243 ;  of 
our  Lord,  241. 

Catechumens,  admission  of,  209,  n.  4,  210;  instruction  of,  241. 

Cathari,  or  Puritans,  their  "  baptism  with  fire,"  210. 

"  Cathedra  Petri,"  an  ancient  Festival  of  SS.  Peter  and  Paul,  131. 

Cathedral  and  Collegiate  Churches  to  provide  copies  of  Book  of 
Common  Prayer,  [10]. 

Cathedrals,  &c.,  to  observe  rule  of  weekly  celebration  at  least. 
198. 

Catholic  Church  of  Christ,  position  of  English  Cliurcli  in,  [13]. 

Cautelte  Missa>,  197. 

Caution  to  be  observed  in  Vis.  of  Sick,  283,  n.  1. 

Cecil  licensed  Poynet's  Catechisms,  242. 

CeciHa,  St.,  [61]. 

Cedde,  St.,  v.  Chad. 

Celebrant,  his  office,  his  dress,  his  position  at  the  Altar,  159 ;  his 
posture  in  receiving,  189. 

Censing  of  the  Altar,  149.  200. 

Cephas,  138. 

Ceromoni.al  before  Mosaic  Ritual,  xlvi ;  ^^'orship,  xlvi ;  its  prin- 
ciples, xlvi.  1, 11 ;  recognized  and  observed  by  our  Lord,  xlviii ; 
as  set  forth  by  St.  John,  xlix,  1. 

Ceremonies  of  the  Ch.  of  England,  expl.anatory  Canon  on,  xxi; 
empty,  condemned,  xlviii ;  in  some  cases  could  not  be  reformed, 
[22]  ;  their  abuse  illustrated,  [21]  ;  Christian,  ordained  by  our 
Lord,  xlviii;  justification  of,  [20].  [22];  of  hum-an  institution 
may  be  changed,  [21],  [22] ;  rights  of  National  Churches  to 
be  respected  [22] ;  St.  Augustine  on  their  excessive  number 
[21]  ;  why  some  were  rejected,  [21]. 

Certification  of  Private  Baptism,  form  of,  232, 

Cliad,  St.,  [43]  ;  his  custom  in  a  thunder-storm,  50. 

Chalice,  the  cup  that  is  used  in  the  celebration  of  the  Holy 
Eucharist. 

Chambers'  Translation  of  the  Sarum  Psalter,  21 ;  Sai-um  Psalter, 
ending  of  Collects,  70. 

Chancel,  the  eastern  division  of  a  church,  where  the  Altar  and 
Choir  are  placed,  and  in  which  Divine  Service  is  celebrated. 

Chancels,  their  desecration  in  the  la^t  century,  64. 


f 


INDEX  AND  GLOSSARY. 


59a 


Changes  in  Prayer  Book  after  Hampton  Court  Conference,  xxxvi ; 
Liturgical  in  1519,  tlieir  nature  and  principles,  xxviii. 

Chant  of  the  old  Litany  retained  and  harmonized,  Ix. 

Chapel,  a  building  licensed  for  Church  Services  other  than  a 
Cathedral,  Collegiate,  or  Parish  Church. 

Charles  I.  and  Liturgy  for  Scotland,  581;  Martyrdom,  Service 
abolished,  [39].  578. 

Charta,  Cornutiau.!,  70. 

Chasuble,  the  outermost  and  distinctive  vestment  of  the  priest 
who  ccleljrates  the  Holy  Eucharist :  it  is  never  worn  at  any 
other  service.     [See  Ecc.  Vestments,  Plate  L] 

"  Child  of  God,"  a  Scriptural  term,  214. 

Chimere,  the  garment  worn  by  a  Bishop  over  his  rochet,  now 
usually  of  black  satin,  but  properly  of  scarlet. 

Chimere,  notices  of,  574. 

Choik. — 1.  The  chorus  or  body  of  men  and  boys  who  sing  in  the 
Divine  offices.  2.  That  part  of  a  cathedral,  church,  or  chapel, 
in  which  they  sing  (chancel). 

"  Choir,"  its  early  use  for  our  present  word  "  answer,"  8  ;  of  the 
Temple,  Levitcs,  313 ;  Surpliced,  their  origin,  313. 

Choral  Processions  in  the  Jewish  Church,  lii. 

Choristers  of  the  Temple,  liii. 

Chosen  Disciples,  The  Tliree,  their  work  and  influence,  80. 

Chbism,  holy  oU  used  in  anointing  at  Coronations,  or  in  the 
unction  of  the  Sick,  provided  for  in  the  1st  ]5ook  of  Edward 
VL 

Chrism,  used  in  Baptism,  &c.,  209,  210.  222.  227,  Orig. ;  used  in 
Confirmation,  251,  252.  258;  when  it  was  Consecrated,  99. 

Chkisom,  the  white  robe  formerly  put  on  children  wlieu  tliey 
were  baptized. 

Chrisom,  209,  210.  222 ;  formerly  offered  at  Clmrchings,  30G ; 
in  P.  B.  of  1549,  227. 

Christ,  the  True  Bread  from  Heaven,  151 ;  the  Light,  485 ;  the 
Representative  Penitent,  322. 356. 385. 457. 516 ;  and  the  Bride, 
379.  502 ;  bringing  His  sheaves  home,  501 ;  and  the  two- 
edged  sword,  524;  Creator  of  natural  and  spiritual  world, 
521. 

Clirist's  two  Natures  proplietically  shown,  336.  351 ;  glory  that 
of  His  Church,  379.  480;  Evening  Sacrifice,  514;  victory  by 
Incarnation,  517. 

Christian  Name  used  in  ofiices  of  Church,  244 ;  Service,  the  first, 
liv ;  Year,  no  way  connected  with  January  1st,  83 ;  the,  be- 
ginning on  Lady  Day,  73. 

Christmas  Day,  how  e,arly  the  Festival  was  pbservcd,  76 ;  Ser- 
mons of  Gregoiy  Nazianzen  and  Basil,  77. 

Christmas  Eve,  coincidence  in  the  Lesson  and  Psalm,  76.  379. 

Christmas  and  Epiphany  Festivals,  their  association,  77  ;  how  it 
was  anciently  observed,  77 ;  Psalms,  339.  377.  436.  441.  470. 
504;  Sarum  Psalms,  377.  380.  414.  436.  411.  452.  454.  476— 
479.  484.  503,  504.  518.  520,  521. 

Chrysostom,  St.,  on  Baptism,  209 ;  Christmas  Homily,  76 ; 
eulogium  of  tlie  Benedicite,  14;  eflbrts  to  counteract  Ariau 
Hymns,  Ivii ;  Prayer  of,  first  use  in  Western  Ritual,  28 ;  on 
Fasting,  90. 

Clmrch,  The,  how  it  is  made  an  Aik  of  safety,  87 ;  of  Jews  and 
Cliristians  continuous,  465 ;  the  true  anima  mundi,  459 ;  its 
history  in  106th  Psalm,  407 ;  its  early  refuges  from  persecu- 
tion, 329 ;  early  British,  532 ;  of  England,  Title  found  in  Magna 
Charta,  [2] ;  Music,  its  Divine  authority,  lii ;  no  "  Non- 
essential," lii ;  Song,  its  vicissitudes,  lix ;  ofiicers,  representa- 
tive, li. 

Churches  of  France  and  England,  their  early  connexion,  [39].  1 17. 

Churches,  their  earliest  form  and  arrangement,  xlix. 

Churching  of  Women,  304 ;  time  for,  306 ;  place  for,  305 ; 
cloth,  formerly  at  St.  Bene't's  Gracechurch,  304;  Psalms,  482. 
501. 

Chukchwakdens,  lay  oflieers  appointed  to  take  charge  of  the 
fabric  and  furniture  of  chui'ches,  to  keep  order  during  service, 
to  present  at  visitations,  c&c. 

CiBORiUM,  a  vessel  for  the  reception  of  the  consecrated  wafers, 
173,  n.  2. 

Citations,  171. 


Circumcision,  Festival  of,  82;  its  true  idea,  83;  Sarum  Psahng, 
339.  346.  377.  380.  439.  452—454. 

Clarendon,  Lord,  Anecdote  of,  xlii,  n. 

Clce  Church,  dedication  inscription,  [59]. 

Clement,  St.,  of  Alexandria,  mentions  Feast  of  Nativity,  77;  cate- 
chized, 241 ;  on  Gloria  Patri,  7. 

Clement,  St.,  of  Rome,  [Gl]. 

Clementine  Liturgy,  Position  of  Sanctus  and  Hosanna  in,  183. 

Clergy  and  Lay  people,  distinction  asserted,  540 ;  nature  of  dis- 
tinction, 540. 

Clergy  and  People,  Prayer  for,  Cosin's  proposed  alterations  in, 
28. 

Clerk  to  accompany  Priest  in  Vis.  of  Sick,  276,  277,  marg. 

Clebks. — 1.  Ordained  clerics.     2.  Laymen  assisting  in  Choir. 

Clerks,  commonly  reduced  to  one,  [64]  ;  to  sing  at  bm-ial  of  dead, 
296. 

Clinic  Baptism,  211. 

Cloveshoo,  Council  of,  xviii. 

Clovis,  Conversion  of,  [57]. 

Coffins,  baskets,  or  pots,  in  Ps.  Ixxxi.,  433. 

Coke,  Lord,  on  Confii-ming  by  name,  258,  n.  2 ;  on  Pope  Pius  IV. 
and  Prayer  Book,  xxxv. 

Colet,  Dean,  his  intimacy  with  Erasmus,  242. 

Collect,  a  short  prayer  (methodically  constructed)  cither  proper 
to  a  day,  week,  or  season,  or  common  to  all  times. 

Collect  of  the  day,  69.  168;  its  offico,  rules  for  its  use,  24;  2nd 
Even  Song,  ancient  English  Version,  38 ;  3rd  Even  Song, 
Cosin's  proposed  alteration,  40 ;  Third,  Old  Rubric,  25 ;  for 
Purity,  166 ;  for  Sovereign,  167 ;  for  early  Clu-istmas-day 
Communion,  77;  for  St.  Stephen's  Day,  its  enlargement  in 
1661,  79 ;  for  Epiph.any,  6th  Sunday  Original  by  Bp.  Cosin, 
its  peculiar  suitability,  88;  for  Easter  procession,  105;  after 
Baptism,  its  doctrinal  import,  228;  in  Confirmation  Office, 
259;  in  Vis.  of  Sick,  285;  in  Burial  Office,  300;  Epistle  and 
Gospel  in  Comm.  of  Sick,  289 ;  for  St.  Mary  Magdalen's  Dav, 
[51]. 

Collects,  Origin  of  Name,  69 ;  structure  and  characteristics,  69, 70 ; 
comparison  of  two  composed  at  an  interval  of  1000  years,  69 ; 
come  to  <is  chiefly  fi'om  the  5th  and  6th  centuries,  68 ;  their 
primary  use — from  ancient  Sacramcntaries,  70  ;  New,  in  1552, 
1661,  70;  Occasional,  at  end  of  Communion  Office,  195;  for 
Easter  and  Low  Sunday  changed  in  1661,  107. 

Colloquial  Tone  in  Divine  Service,  lix. 

"  Collusion  "  in  connexion  with  Private  Baptism,  232. 

Colours,  Ecclesiastical,  English,  bcxviii ;  compar.itive  table  of, 
Ixxix. 

Comber,  Dean,  on  use  of  Jubilate,  17 

"Comes  "  of  St.  Jerome,  70. 

Comfortable  Words,  182. 

Commandments,  their  Eucharistic  use  and  its  probable  origin, 
166;  in  the  "Great  Bible"  translation,  217. 

Commemoi'ation  of  Founders  and  Benefactors,  Psalms  for,  518. 
520. 

"  Commemorations,"  [16] ;  of  Departed,  302 ;  of  Departed  in 
Primitive  and  in  English  Liturgies,  156. 176;  of  Martyrs,  [36]  ; 
of  B.  V.  Mary,  134. 

"  Commeudatio  Animarum,"  287. 

"  Commcndatio  Benefactorum,"  Elizabeth.an  form  of,  303. 

Commendation  of  Souls,  Sarum  Psalms,  486.  511. 

Coramendiitory  words  in  Buri.al  Otiice,  298. 

Commentators  on  the  Prayer  Book,  v. 

COMMINATION,  "A  denouncing  of  God's  anger  and  judgments 
against  sinners,"  used  on  Ash-Wtdncsd.ay,  aud  "  at  other  times 
as  the  Ordinary  shall  appoint." 

Commination,  307  ;  when  to  be  u  ed,  307 ;  formerly  used  on 
Sundays,  308  ;  Psalm,  385. 

Commission  to  revise  Calendar,  xxxv. 

Committee  of  Convocation  for  Oifioe  of  Adult  Baptism,  237 ; 
for  revision  of  1661,  xl ;  for  Reform  of  Service  Books,  their 
cautious  progress,  xx,  xxi. 

Committee  of  Revision,  1559,  xxx'.v  ;  how  their  completed  work 
was  finally  autb.orizcd,  xxix. 

4  (V 


594 


INDEX  AND  GLOSSARY. 


Cominou  Order,  Knox's  Book  of,  xliv. 

'*  Common  Prayer,"  a  very  ancient  terra,  [2], 

Commons,  Honse  of,  desire  to  enforce  reverence,  xlii ;  care  to  pre- 
serve Prayer  Book  and  Act  of  Uniformity  intact,  xliii. 

Costsrrxiox,  the  receiving  of  the  Body  and  Blood  of  Christ  by 
the  faithful  in  the  "  Lord's  Supper,"  and  the  consequent  onion 
of  them  with  Christ,  and  Christ  with  them. 

Commnnion  with  God  by  bodily  acts  chiefly,  xls-i. 

Communion,  variable  parts  of  Ser^•ice,  very  ancient,  68;  on 
Good  Friday,  101 ;  "  Table,"  an  objectionable  term,  not  found 
in  P.  B.,  164 ;  Psalm  xxxiv.  in  Lit.  of  St.  James,  359 ;  spiritual, 
291;  after  M.-uTia2e,  262,  2G3.  273,  274;  of  the  Sick,  289; 
of  Clergy  and  People,  131.  189.     [See  Holy  Communion.] 

Compatrini  et  Commatrinae  (sponsors),  222,  Orig.,  22-4. 

"  Compiled,"  a  term  inapplicable  to  our  Prayer  Book,  vi. 

Compline  and  the  departed,  506. 

Conception  of  B.  V.  Mary,  [61]. 

"  Concerning  the  Service  of  the  Clinrch,"  [15]. 

Concessions  oBered  by  the  Bishops  at  Savov  Conference,  xixi-t. 

Condensation  of  Old  Services,  xxviii. 

Conditional  Baptism,  235. 

Conditions  proposed  by  St.  Augustine  to  British  Bishops,  iviii. 

Confederacies  against  Christ,  435. 

"  Confess,"  word  formerly  used  where  now  "  Confirm,"  241.  255. 

Confession  and  Absolution  in  Communion  Office,  149.  181.  200. 

Confession,  Auricular,  or  private,  283 ;  national,  iu  106th  Psalm, 
466 ;  law  of  Ch.  of  Eng-.  on,  283 ;  private,  remedial,  177  ;  of 
Sick,  various  directions  for,  283  ;  in  Visit,  of  Sick,  283. 

CoNFiEMATiox,  the  laying  on  of  hands  by  a  Bishop,  for  the 
purpose  of  strengthening  persons  in  the  grace  of  Baptism  by  a 
farther  outpouring  of  the  Holy  Spirit. 

"Confirm,"  confusion  in  use  of  term,  2tl.  255. 

Confirmation,  a  Sacrament,  252 ;  connected  with  Catechizing, 
241 ;  act  of,  258 ;  custom  of  modem  Eng.  Bishops  iu,  252,  and 
n.  1;  in  mediaeval  English  Church,  251—260;  in  Eastern 
Church,  252.  257,  n.  1 ;  "a  lesser  Oi-dination,"  253  ;  essential 
to  perfection  of  Christian  life,  251 ;  effect  of,  253 ;  followed 
B;iptism  immediately,  251 ;  to  follow  Adult  Baptism,  238 ;  of 
Infants,  251;  separated  from  Baptism  in  later  days,  252; 
necessary  before  Holy  Communion,  251.  260;  frequency  of, 
253,  and  n.  2 ;  Office,  254 ;  Introduction  to,  251 ;  in  P.  B.  of 
1549,  254,  <tc. ;  act  of,  258;  Office,  medlae\-al,  256,  Orig.  &c. ; 
Address  of  Bp.  Cosin,  256 ;  age  for,  253,  and  n.  3 ;  blow  on 
cheek  in,  252.  259 ;  change  of  name  in,  258,  n.  2 ;  Chrism  in, 
251,  252.  258;  the  complement  of  Baptism,  253;  sign  of  Cross 
in,  252.  258. 

Congregation,  meaning  of,  564 ;  synonymous  with  Church,  564. 

CoxsECBATiox. — 1.  The  priestly  act  w^hereby  the  Eucharistic 
elements  become  the  Body  and  Blood  of  Christ.  2.  The  Epis- 
copal act  whereby  other  Bishops  are  made.  3.  The  solemn 
Benediction  and  de-secularization  of  churches,  &c. 

Consecration  of  Bishops,  anciently  at  the  third  hour,  567 ;  always 
preceded  the  Gospel,  567 ;  before  the  Epistle  in  the  Greek 
Church,  567 ;  of  churches,  service  in  Irish  Prayer  Book,  586 ; 
Senice,  the  first,  liii ;  Services,  modem,  liii ;  Prayer  of,  186 ; 
of  Elements,  effected  by  words  of  Institution,  187 ;  great  ex- 
actness and  reverence  necessary  in,  187,  188 ;  in  Holy  Eucha- 
rist, its  effect,  155. 

Consent,  Mutual,  263. 

Constantinople,  its  Ariau  Hymnology,  Ivii ;  Council  and  Creed  of, 
170. 

Constitutions,  Archbp.  Grey's,  Arcbbp.  Peckham's,  Archbp. 
Winchelsy's,  Ixxiv. 

Consuetudinary  of  Samm,  on  Festival  of  .Annunciation,  133. 

Contact  of  water  necessary  in  Baptism,  212—226. 

"  Contestatio,"  Galilean  term  for  Proper  Preface,  185. 

Contracts  defuturo  and  per  verba  de  prmenti,  267. 

"Convenient,"  meaning  of  term,  274.  306;  number  to  communi- 
cate refjuired  by  ancient  Councils,  197 ;  place  for  Churching. 
305. 

Convocation,  Office  for  meeting  of,  580 ;  Plrayer  for,  incladed  in 
that  for  Parliament,  61. 


Conybeare  and  Howson  referred  to.  Life  and  Labours  of  St.  Pam. 
131. 

Cope,  a  vestment  like  a  long  cape  or  cloak,  worn  in  solemn  sei- 
vices,  processions,  &c.     [See  Ecc.  Vestments,  PUite  II.] 

C'o[)e  worn  by  Bishop  Cosin,  574;  substituted  for  Chasuble, 
159. 

Copes,  when  worn  by  Bishops,  574;  worn  in  Convocation,  1562 
and  1640,  574. 

Coptic  Liturgy  of  St.  Mark,  146. 

Cornelius  and  his  household  baptized,  211. 

Cornelius  k  Lapide,  calculation  regarding  the  miracle  of  the  loaves, 
95. 

Corau  Altaris,  160. 

Coronation  Office,  Prayer  of  Oblation  in,  174. 

Coroner's  warrant  for  burial,  294. 

CoKPOBAl,  the  white  linen  cloth  on  which  the  Elements  are  con- 
secrated ;  it  lies  upon  and  in  the  centre  of  that  which  covers  the 
Altar. 

Corporal,  191. 

Correctors  of  the  Press  for  Prayer  Book  of  1662,  xlii. 

Cosin,  Bishop,  his  Liturgical  learning.  Preface  vi ;  his  Durham 
IVayer  Book,  xli ;  his  careful  directions  to  the  Printer,  xlii ; 
his  statement  on  Rubrics,  xii ;  his  prophetic  desire  to  place 
the  Rubric  beyond  controversy,  Ixxv;  his  note  to  the  first 
Rubric,  Ixvi;  Collects  which  he  composed  or  compiled,  70; 
Additional  Projjcr  Psalms  proposed  by  him,  [26] ;  "  Tables  and 
Rules"  from  his  Private  Devotions,  [27]  ;  additions  to  Calendar 
from  his  Private  Devotions,  [37]  ;  his  wish  to  rerive  the  use  of 
invitatories,  7 ;  his  Rubric  on  Antiphonal  nsc  of  Psalms,  8 ;  his 
Rubric  on  singing  the  Lessons,  9;  on  "  Jube,"  307;  his  Ember 
Collect,  63 ;  his  Thanksgiving  for  restoration  of  peace,  67 ;  his 
alteration  of  Collect  for  St.  Stephen,  79 ;  his  Collect  for  Third 
Sunday  in  Advent,  74;  his  Collect  for  Sixth  Sunday  after 
Epiphany,  87 ;  his  Collect  for  Easter  Even,  102 ;  his  Collect 
for  Rogation  days,  110 ;  his  Rubric  as  to  position  and  fiimiture 
of  Holy  Table,  165 ;  his  Rubric  on  Epistles  and  Gospels,  168 ; 
his  proposed  Rubric  with  regard  to  Alms,  199 ;  his  classification 
of  Offertory  sentences,  174;  his  propositions  with  regard  to 
Church  Militant  Prayer,  175 ;  on  Exhort-itions  in  Communion 
Office,  177.  180 ;  his  alteration  of  Prayer  of  Humble  Access, 
186;  his  alteration  of  Rubric  ou  Confession  in  Communion 
Ser>ice,  182 ;  his  proposed  restoration  of  ancient  mode  of  Con- 
secration, 186 ;  alterations  after  Prayer  of  Consecration,  189 ; 
on  position  of  Prayer  of  Oblation,  192 ;  on  Eucharist  for  De- 
parted, 192.  296;  his  emendation  of  Rubric  on  Occasional  Col- 
lects, 195;  his  alterations  of  Final  Rubrics  of  Communion  Office, 
197;  on  Solitary  Masses,  198;  his  emendation  of  Rubric  in 
Baptismal  Office,  217;  his  direction  for  kneeling  at  Font,  218; 
his  directions  for  Gospel  at  Baptism,  220 ;  his  wish  to  restort 
old  custom  in  Baptismal  Confession  of  Faith,  223 ;  on  Bene- 
diction of  Water,  225 ;  his  alterations  in  Form  of  Baptismal 
Renunciation,  222 ;  his  alterations  in  Baptismal  Interrogations, 
234;  first  introduced  Vow  of  Obedience  in  Baptismal  Office, 
223 ;  his  alterations  in  Exhortation  to  Sponsors  after  Baptism, 
229;  his  addition  to  Rubric  on  Minister  of  Baptism,  213; 
on  certification  of  Private  Baptism,  232 ;  his  transference  of 
Lord's  Prayer  in  Private  Baptism,  233;  his  alteration  at  end 
of  Offire  for  Private  Baptism,  231;  on  Office  for  Adult  Bap- 
tism, 236 ;  on  latter  part  of  Catechism,  2 12 ;  on  Sa^Tament  of 
Confirmation,  252 ;  on  Confirmation  Office,  254,  255 ;  MS. 
Confirmation  Address  of,  256;  on  lax  practice  in  Confirmation, 
253 ;  on  Im|>cdiments  of  Marriage,  262 ;  on  times  for  Marriage, 
[28].  2C2;  on  procession  in  Marriage  Ser>-ice,  271;  his  altera- 
tions in  Marriage  Exhortation,  261;  his  projiosal  regarding 
delivery  of  money  in  Marriage,  268,  269;  ou  Comm.  aft«.r 
Marriage,  274;  on  Confession  of  Sick,  283;  his  provision  for 
responses  in  Visitation  of  the  Sick,  276 ;  his  Rubric  after  Vis. 
Office,  288;  on  Puritan  objection  to  Christian  burial,  296;  on 
burial  in  Divine  Service,  296 ;  suggested  first  Rubric  of  Burial 
Office,  293  ;  on  custom  of  Priest  casting  earth,  298 ;  his  intro- 
duc-tion  of  Benediction  in  Bur.  Office,  301 ;  on  time  for  Church- 
ing, 306;    his  Rubric  for  Churching  of  Women,  304;    hii 


INDEX  AND  GLOSSARY. 


595 


alterations  in  Commination  Service,  307;  rtviseJ  Senice  for 
Nov.  5,  578 ;  his  four  sets  of  notes  on  the  Book  of  Common 
Prayer,  xli. 

Council  of  Laoilicea  ordered  alternate  use  of  Psalms  and  Lessons,  9. 

Council  of  Ma(jon  enforced  observance  of  Advent,  73 ;  forbade 
Baptism  save  at  Easter,  216. 

Cone.  Nannetens.  on  Visit,  of  Sick,  280. 

Councils  enjoined  Vi^-it.  of  Sick,  275. 

Covers  for  Chalices,  188,  n.  1. 

Covering  Consecrated  Elements,  191. 

Coverings  and  hangings  anciently  used  for  Altars  and  Chancels, 
Ixxviii. 

Cramp  rings,  their  use  and  origin,  [57]  ;  Service  for  consecrating 
them,  580. 

Cranmer,  Abp.,  his  answer  to  Devonshire  rebels,  216,  n.  1 ;  as- 
serted antiquity  of  the  IVayer  Book,  xxx ;  hia  efforts  for 
Ritual  revision,  xx ;  his  letter  to  the  King,  xxi ;  on  Rites  and 
Ceremonies,  [2]. 

Creation,  its  true  story  truly  told  by  the  Creator,  461. 

Cbeed,  a  fonn  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  hack  to  the  time  of  the  Apostles,  18 ;  as 
stated  by  Irena^us,  18  ;  its  fonn  in  the  latter  part  of  the  fourth 
century,  17;  used  in  its  present  fonn  in  the  eighth  century,  17; 
ancient  tradition  of  the  early  Church,  18 ;  numerous  versions 
of  it  in  early  English,  36,  37 ;  ancient  Trilingual  version,  36 ; 
always  used  in  the  daily  Offices  of  the  Church  of  England,  17 ; 
its  position  in  the  Service,  19;  an  expository  paraphrase  of  it,  20. 

Creed,  Athanasian,  supposed  origin,  41 ;  Confession  of  Orthodoxy 
against  heresy,  42 ;  in  ancient  usage  always  sung,  41 ;  exposi- 
tory notes  on,  42. 

Creed,  Nicene,  169. 

Creed  in  Bapt.  Office,  228;  in  Baptism,  how  divided  in  first  Eng. 
Office,  223. 

Ckedence,  the  side-table  on  which  the  Elements  are  placed  pre- 
vious to  the  lesser  Oblation  or  Offertory. 

Credence  Table,  159 ;  sanctioned  by  the  Queen  in  Council,  Ixxi. 

Creeping  to  tlic  Cross,  what  it  was,  100. 

Crisis  of  Old  and  New  Dispensation,  480. 

Crispin,  St.,  [57]. 

"Cristene,"  for  "Baptize,"  in  baptismal  Fonn,  231,  Orig. 

(Critics,  Modem,  on  the  Psalter,  313. 

Cross. — 1.  The  sacred  sign  used  in  Holy  Baptism,  &c.  2.  The 
Ornament  placed  over  the  centre  of  the  Altar,  and  used  generally 
as  a  badge  of  Cliristianity. 

Cross  of  St.  Andrew,  [45];  a  part  of  our  national  banner,  129; 
sign  of  the  Son  of  Man,  439 ;  sign  of  Christ  Triumphant,  436 ; 
in  Baptism,  209,  n.  6,  210 ;  its  lawful  use  in  Baptism  explained, 
227,  n.  1;  over  the  Altar,  159;  the,  reverence  to  it  always 
popular,  100 ;  sign  of,  in  Benediction  of  Water,  225,  and  n.  1 ; 
sign  of,  in  Confirmation,  252.  258 ;  sign  of,  in  Marriage  Bene- 
dictions, 270.  272,  273;  buns,  then-  probable  origin,  151,  n.  4; 
quarter  days,  [53].  [59]. 

CiiOziEH,  the  Cross  borne  by  or  before  Archbishops  oidy.  Tlio 
term  is  often,  but  incorrectly,  applied  to  the  crook  or  pastoral 
staff  proper  to  the  Episcopal  Order  generally. 

CuKATE. — 1.  Any  person  having  the  cure  of  souls  committed  to 
him  by  the  Bishop.  2.  One  acting  for  a  beneficed  cleric.  [See 
Canons  of  160 1.] 

"  Curate,"  old  use  of  tenn,  28.  25 1.  551 ;  comprehensive  sense  of 
word,  232,  n.  1. 

Chrysostom,  St.,  Liturgy  of,  146. 173  ;  Prayer  of,  196 ;  on  Eucha- 
ristic  Commemorations,  156 ;  on  Amen  after  Prayer  of  Conse- 
cration, 189 ;  on  Sursura  Cordii,  183 ;  on  Gloria  in  Excelsis, 
194. 

Curtains  at  ends  of  Altar,  165. 

Custom,  gives  some  sanction  to  neglect  of  rule,  Ixix. 

Cntlibert,  St.,  Confirmations  by,  252. 

Cyprian,  St.,  on  the  Apostolic  Hours  of  Prayer,  [62]  ;  on  Common 
Prayer,  2 ;  on  Martyrdom  of  the  Inn<icents,  81 ;  on  Sursum 
Corda,  183;    on   Baptism,  209;    on  the  Minister  of  Baptism, 


212;  on  Infant  Baptism,  215;  on  Interrogatory  in  Baptism, 
222;  on  Benediction  of  Water,  224;  on  hereticid  l)aptism,  [55] ; 
on  Confirmation,  251 ;  on  Creed  in  Baptism,  223 ;  on  clinic 
baptism,  211 ;  on  burial,  295,  n.  2. 

Cyril,  St.,  his  exposition  of  the  Lord's  Prayer,  31 ;  on  Lonl's 
Prayer  at  Greater  Oblation,  191 ;  on  mode  of  receiving  Ele- 
ments, 190,  191;  on  Confirmation,  251. 

Cyril,  St.,  of  Jenisalem  on  Eucharistic  Commemorations,  156  ;  on 
Sursum  Corda  and  Tersanctus,  183  ;  on  B.iptism,  209 ;  on  Bapt. 
Renunciation,  222;  on  Benediction  of  Water,  224;  on  Cree<l  in 
Baptism,  223;  on  effect  of  Baptism,  213;  Catechetical  Lectures 
of,  91.  241. 


Daily  Celebration,  161 ;  no  Canon  rcsjiecting,  in  English  Church, 
162  ;  provided  for  in  P.  B.  of  1549,  162. 

Daily  Morning  Prayer,  Cosin  on  its  proper  beginning,  5 ;  Offices, 
whence  derived,  62  ;  Prayer  enjoined,  20  ;  where  to  be  said, 
64 ;  Service  Books,  early  endeavours  to  render  them  intelligi- 
ble, xix ;  Service,  duty  of  Laity,  [20].  [63] ;  principle  of  cleri- 
cal use  of,  [19] ;  coincidences  of  the  Scriptures  in,  &c.,  416. 

Dalmatic,  the  outer  vestment  of  the  Gospeller  at  the  Holy 
Eucharist.     [See  Ecc.  Vestments,.  Plate  I.] 

Damasus,  Poiw,  and  the  Benedicite,  15 ;  and  the  Lcctionary,  70. 

Daniel  on  Gloria  in  Excelsis,  194,  195. 

David,  a  declared  Prophet,  333  ;  his  office  as  chief  Psalmist,  313; 
type  of  Captain  of  our  Salvation,  317. 

David,  St.,  [43]. 

Davies's  Rites  of  Durham  on  the  Jube,  307. 

Day,  John,  his  great  clioral  work,  Ixiii. 

Daye's  Hermann,  215.  217,  218.  220,  221.  256.  259,  Orig. ;  on 
joining  hands  in  marriage,  270. 

Deacon,  a  Church  officer  of  the  third  order,  whose  duty  it  b  to 
assist  the  priest  in  divine  service  and  pastoral  work. 

Deacon,  his  duties  at  the  altar,  160 ;  not  to  say  Absolution,  4 ; 
not  to  celebrate  marriage,  26 1. 

Deacons,  Baptism  by,  550 ;  Delivery  of  New  Testament  to,  538. 
552 ;  Reading  of  Gospel  by,  552 ;  form  and  manner  of  making, 
545;  Habit  of  candidates,  546;  Prayers  common  to  various 
offices  for  making,  532 ;  Revision  of  Service  for  m.aking,  lli62, 
537 ;  Summary  of  office  for  making,  532,  533 ;  to  continue  it 
their  office  one  year,  5U. 

Deadly  sins,  the  seven,  245. 

Death  unto  sin  in  Baptism,  213. 

Decalogue,  probable  origin  of  its  Eucharistic  use,  166. 

Decani  and  Cantoris,  the  two  sides  of  a  choir,  on  one  of  whieli 
is  the  stall  of  the  Dean  or  other  principal  officer,  and  on  the 
other  that  of  the  Precentor. 

"  Declare,"  "  Dechu-atory,"  meaning  of,  5. 

Declaration  on  kneeling,  199. 

Dedication  of  Church,  Sarum  Psalms,  379,  380.  435.  439.  446. 
452.  455. 

Delegates  of  press  at  O.xford,  their  alteration  of  mhric,  262. 

Delivery  of  Elements  to  each  person  separately,  190;  various 
forms  in,  189 ;  iuto  hands,  190. 

Deluge,  its  typical  import,  218. 

Demoniacal  possession,  deep  sense  of  it  in  the  Early  Church,  94. 

Demons  cast  out,  a  continuation  of  our  Lord's  personal  victory 
over  Satan,  94. 

Denial  of  Cup  to  Laity,  150. 

Denton  on  the  Lord's  Prayer,  refcrr<  d  to,  248. 

Denys,  St.,  or  Dionyslus,  [57]  ;  Arii.paglte,  of  France,  [39].  [57]. 

"  Depart,"  old  Eng.  word  for  part  a.^under,  267. 

Departed,  commemorated  in  H.  Eut  harist,  156.  174,  175.  192; 
Sarum  Psalms  for  the,  399.  482.  ISO.  496,  497.  503.  510,  511. 
518.520.522-521. 

Depraving  of  Common  Prayer  forbidden,  [4],  [5]. 

Deprivation  of  Ministers,  283,  n.  2. 

Descent  into  Hell,  20.  102.  4-10.  47^. 

Desccratpd  Churches,  Service  for  in  Irish  Prayer  Book,  586. 

Development  of  Liturgy,  a  gradual  process,  145. 

Devonshire  Pi^bels,  their  demands,  and  Cranmer's  reply,  xx. 
4  0  2 


596 


INDEX  AND  GLOSSARY. 


' 


Dickinson,  liis  list  of  printeil  Service  Boo!;s,  xix. 

Diocletian  persecution  in  Ps.  Ixxxiii.,  431. 

"  Dionvsius  the  Areopagitc,"  on  Oblation  of  Elements,  172. 

Dipping  of  the  Child  in  Baptism,  226. 

Diptjchs,  Names  of  Jlartyrs  inscribed  on,  36  ;  their  Enchi'.ristic 
use,  149.  150. 

Directorium  Pastorale  on  Abstinence,  91 ;  on  Baptism  by  sur- 
geons, 212,  n.  1 ;  rules  for  avoiding  infection,  292. 

Directory,  Presbyterian  form  of  Communion,  207. 

"Disciplina  arcaui "  with  regard  to  H.  Eucharist,  146,  n.  2. 

Discipline,  disuse  of,  162 ;  the  difficulty  of  enforcing  it,  Ixviii. 

Discretion,  years  of,  238. 

Dissenters,  Burial  of,  293 ;  Prayer  Boot,  xxxix. 

Distribution  of  Elements  in  Conim.  of  Sick,  290. 

"Divine  Service,"  meaning  of  term,  Ixv.  [15].  29G  ;  Wor-hi]!,  its 
central  point,  24. 

Doctors,  Four  great,  [43].  [45].  [53].  [55]. 

Doctrine  of  Holy  Communion,  151. 

Documents  relating  to  Act  of  Uniformity,  Ixxiv,  Isxv. 

Dogs,  Non-Christian  Jews  so  called,  395,  396. 

Dominica  Expectationis,  111. 

"DominicEe  Vagantes,"  128. 

Dominical  or  Sunday  letter,  [29].  [Si],  [35]. 

Donne,  Dr.,  Marriage  sermon,  274. 

Door  of  the  church  ancient  place  for  Churching  of  Women,  304. 

Doubtful  Baptism,  210. 

Doubts,  Kitual,  how  to  solve  them,  Ixx.  [18]. 

Doxology  at  end  of  Exhortation  iu  Comra.  Office,  180;  of  Lord's 
Prayer,  6;  of  107lh  Psalm,  472;  proper  to  Benedicite,  15; 
the  Great,  194. 

"  Duly,"  equivalent  to  Latin  "  Site"  193. 

Dunstan,  St.,  [47]. 

Duppa,  Bishop,  his  Prayer  Book,  51 ;  on  Churching  of  Women, 
305  ;  private  prayers,  578 ;  opinion  of  Scottish  Liturgy,  582. 

Duraudus,  a  laborious  and  painstaking  writer,  72;  on  connexion 
between  Christ  and  His  Martyrs,  78 ;  on  Canonical  seasons  for 
Marriage,  263  ;  on  Missa  Sicca,  197  ;  on  the  time  of  observing 
Lent,  89 ;  on  the  use  of  the  Venite,  8 ;  ou  three  Epiphanies,  83. 

Durel's  Latin  Prayer  Boole,  586. 

Durham  Cathedral,  Copes  worn  at,  159. 

Duty  to  God  and  our  neighbour  on  tablets  at  Ely,  212 ;  towards 
God,  247 ;  towards  neighbour,  248. 

Dying,  Holy  Communion  administered  to,  289. 

Dykes,  Dr.,  on  manner  of  perfonning  Divine  Service,  li. 

Dymehurch,  register  at,  on  prohibited  seasons  for  marriage,  263. 


Eadfrid,  his  gloss  on  the  Evangelists,  31. 

Early  Church,  its  witness  to  the  principle  of  Ceremonial  Worship, 
xlviii. 

Ears,  opening  or  piercing  the,  370. 

Earth  cast  on  body  at  Inu-ials,  298. 

East,  Turning  to  the,  7.  19. 

Easter,  time  of  its  celebration,  [29].  101,  105;  error  in  tables, 
to  find,  [27]  ;  festival,  former  extension  to  seven  days,  105 ;  its 
names,  101 ;  notices  given  for  its  uniform  celebration,  101 ; 
principal  festival  of  the  year  in  early  Church,  103 ;  Day,  two 
celebrations  in  the  Salisbury  Use,  105 ;  Anthems,  Latin  and 
English,  105;  Psalms,  319.  392.  477.  479,  480.  484;  Psalm, 
Sarum,  318. 

Easter  Even  "  a  high  day  "  in  the  Jewish  Ritual,  102 ;  Baptisms 
on,  in  early  Church,  102  ;  ancient  Collects  and  alterations,  102 ; 
Sarum  Psidms,  318.  332,  333.  316.  319.  353.  388.  421. 

Eastern  Church,  its  conscrs-ation  of  ancient  customs  and  formu- 
laries, 68.  72;  Liturgy  of,  146;  its  prayers  long  and  involved, 
69;  its  regulations  for  vestments,  Ixxvii.  Ixxix  ;  resistance  to 
insertion  of  Filloque,  170;  its  form  in  Baptism,  with  possible 
origin,  211,  n.  1 ;  Form  of  Baptismal  Renunciation,  222 ;  uses 
Niccne  Creed  at  Baptism,  223 ;  Confirmation  in,  252.  257,  n. 
1;  Daily  Morning  Psalm,  320;  B.aptismal  Office,  223.  225. 

Ecclesiastical  censures,  Ixix. 

Erlene,  represented  in  our  Offices,  46.  48.  167. 


Edgar,  K.,  Canon  of,  on  Comm.  of  Sick,  289. 

Ednmnd,  K.,  his  law  of  Man-iage,  261. 

Edmund,  St.,  [59]. 

Edward,  St.,  King  of  W.  Saxons,  [43] ;  tnanslation,  [49]. 

Edward,  Confessor  and  King,  [57]. 

Edward  VL's  First  Liturgy  in  extenso,  202. 

Ellect  of  Holy  Baptism,  213. 

Egbert,  Archbishop  of  York,  his  Confirmation  Office,  252.  257 ; 
Excerpts  of,  on  Tlaiicum,  289;  Excei-pts  of,  ou  bui'ial,  294; 
on  Spiritual  Comm.,  291. 

Egypt  a  type  of  Antichrist,  428. 

'EKK\ricna<r8fipai,  Greek  term  for  Churching  of  Women,  301,  n.  1. 

Elliorow  on  burial  of  dead,  298,  n.  1 ;  on  veil  at  Clmrchings,  304. 

'■  Elect  of  the  Elect"  among  our  Lord's  Disciples,  80. 

Elements,  the  outward  visible  signs  or  substances  in  the  Sacra- 
ments, technically  called  materies  or  "  matter." 

Elements,  Oblation  of,  174;  ofi'ered  by  people  in  primitive  Church, 
198 ;  delivery  of,  189 ;  remaining  after  Comm.  of  Sick,  how  to 
be  disposed  of,  291. 

Elizabeth,  Queen,  her  measures  to  silence  disputes,  xxxiii. 

Elvu-a,  Council  of,  on  Lay  Baptism,  212. 

Ely  Cathedral,  sculptures  relating  to  St.  Etheldreda,  [57]. 

Embek  seasons,  the  Quatuor  tenipora  or  four  times  in  the  ycai 
set  apart  for  Ordinations,  said  to  have  been  called  Qiialember 
from  the  Latin,  and  hence  Ember. 

Ember  Days,  63.  75.  92.  544. 

Emblems  of  Saints,  39—61. 

Embolismus,  6.  191. 

Emergency,  Baptism  in  cases  of,  211. 

Empire  Spiritual,  319. 

"  Endeavour  themselves,"  illustrations  of  tenn,  256.    • 

Enemies  of  the  Psalmist,  of  what  typical,  322. 

"  Engagement,"  substitute  for  ancient  betrothal,  267. 

English  Liturgy,  its  Gidlican  origin — revisioiis  by  SS.  Augustine 
and  Osmund,  basis  of  present  Vernacular  Litui'gy,  147. 

Entrance,  Great  and  Little,  169.  173. 

Epact,  meaning  and  use,  [31]. 

Ephesns,  its  importance  as  abode  of  St.  John,  80 ;  laturgy  of, 
147.  225. 

'E(t)6Stoi',  Eastern  name  for  Tiaiicum,  289. 

Epiphanius,  ou  Eunomian  Baptism,  211;  ou  Prayer  for  Dead. 
301. 

Epiphany,  as  the  close  of  Christmas-tide,  83,  84 ;  Unity  and  fit- 
ness of  Scriptures  for,  84;  6th  Sunday  after,  an  addition  of 
1661,  87;  3rd  Sunday  after,  Oll'ertory  sentence  for,  86;  of 
Christ  as  a  Divine  Healer  of  our  infirmities,  86 ;  Sarum  Psalms, 
351.  379,  380.  402.  414.  437.  451—453. 

Episcopate,  Divinely  instituted,  530;  distinguished  from  Presby- 
terate  jure  divino,  566 ;  called  an  Order  by  Isidore,  566 ;  in- 
cludes within  it  the  Priesthood,  566. 

Epistle,  the  portion  of  Holy  Scripture  read  before  the  Gospel  in 
the  Liturgy,  generally  taken  from  one  of  the  Apostolic  Epistles, 
sometimes  from  the  Acts  or  Prophets. 

Epistle  and  Gospel  read  from  "  Jube,"  307 ;  and  from  a  Lectern, 
168. 

Epistles  and  Gospels,  their  arrangement,  70. 

Epistles,  Ancient,  at  Consecration  of  Bishops,  570;  at  Ordering 
of  De.acons,  549 ;  at  Ordering  of  Priests,  556. 

EnsTOLEB,  the  minister  who  reads  the  Epistle  and  acts  as  Bub- 
deacon  at  a  celebration. 

Epitaph  ou  two  Infants,  81. 

Epitome  of  the  Gospel,  Ps.  i.— iv.,  321. 

Eia'smus,  possibly  author  of  latter  part  of  Catechism,  2 1-2,  n.  6. 

Erie,  Chief  Justice,  his  decision  respecting  Chancels,  [64]]. 

Escott  V.  Martin,  case  of,  213,  n.  2. 

Escm-ial,  Palace  of,  [53]. 

Espousals,  267,  n.  1. 

Essentials  of  Holy  Baptism,  210.  226. 

Etheldreda,  St.,  her  history  in  Sculptures  at  Ely,  [57]. 

Ethelred,  King,  his  Ecclesiastical  Laws,  27. 

EucnAKiST,  the  Christian  sacrifice  of  praise  and  thanksgiving, 
wherein  we  "  show  forth  the  Lord's  death  till  He  come." 


INDEX  AND  GLOSSARY. 


597 


Eucliaribt,  its  first  celebration,  liv ;  Power  of  Consecrating,  when 
first  expressly  stated  in  Ordering  of  Priests,  539 ;  conveys 
Divine  Presence,  155;  a  Sacrifice  for  tlie  lieuefit  of  the  wliole 
Cliurdi,  156.  193 ;  a  means  of  union  witli  God,  157  ;  a  symbol, 
and  a  means,  of  union  among  Christians,  157 ;  strengtlieuing 
and  refreshing  the  soul,  158. 

Eucharistia,  a  term  applied  to  Holy  Communion  in  Daye's  transl. 
of  Hermann,  217. 

Eucharistic  Worship,  the  only  distinctively  Christian  worship, 
[63];  preparation.  Psalms  for,  xxvi.,  319;  xxxiv.,  359;  Sacri- 
fice, its  relation  to  Jewish  Sacrifices,  155 ;  its  relation  to  the 
Sacrifice  on  the  Cross,  155. 

Eudoxia,  Empress,  Ivii. 

Eunomian  form  of  Baptism,  211. 

Eunurchus,  St.,  [55]. 

Eusebius,  Martyr  of  Alexandi'ia,  78 ;  what  he  records  of  St. 
Thomas,  130. 

Evangelical  interpretation.  Key  to,  360. 

Eve  or  Even,  the  day  before  a  Festival.     [See  Vigil.] 

Evening  Celebrations,  condemned  by  Fathei*s,  IGl. 

Evens  or  Vigils,  the  distir.ction  and  reasons,  [28] . 

Evensong,  the  order  for  Evening  Prayer,  representing  the 
ancient  offices  of  Vespers  and  Compline. 

Evensong,  its  comprehensive  meaning.  Hi;  an  anticipation  of 
Rest,  35.  506. 

Evidence  of  a  common  early  Formula,  "  A  Hule  of  Truth,"  18. 

Exactness  necessary  in  adm.  of  Baptism,  226. 

Examination,  Ancient,  of  Priests  at  Ordination,  558  ;  by  Bishop 
to  precede  Ordination,  51^1 ;  in  Consecration  of  Bishops,  571 ; 
of  Sick  person,  282. 

Examination  for  Orders,  subject  of,  542;  days  appointed  for,  511. 

Examiners  for  Ordei'S,  511 ;  number  of,  512. 

**  Exaposteilaria  "  and  Collects,  68,  69. 

"Excellent  things"  in  Ps.  Ixxxvii.,  139. 

Excommunicate  persons.  Burial  of,  293. 

Excommunications,  forms  of  words  by  which  notorious  offenders 
are  cut  o.'T  from  the  privileges  of  Church  membership. 

Excommunications,  171. 

Exeter,  Bp.  of.  Speech  on  Man-iage,  262. 

Exhortation  in  our  office  from  "  Order  of  Communion,"  150;  to 
Connnunion,  Old  English  form  of,  178 ;  upon  the  Gospel  in 
Bapt.  Office,  220 ;  to  Sponsors  after  Baptism,  229 ;  of  Sick, 
ordered  by  ancient  Canons,  280 ;  previous  to  Marriage,  263 ; 
after  Marriage,  273 ;  Ancient,  by  Bishop  at  Ordering  of  Priests, 
555. 

Exhortations  in  Communion  Office,  176. 

Exorcism  in  Baptism,  91.  210;  iu  Baptismal  Oftlce  of  15-19,  219. 

Expectation  of  the  B.  V.  M.,  133. 

Extreme  Unction,  275. 


Fabian,  St.,  [39]. 

"  Fair,"  its  meaning  as  applied  to  linen  cloth,  161. 

Faith,  and  superstition  distinguished,  215;  necessity  of,  42  —  45. 

245;  St.,  [57]. 
Faldstool,  the  small  knceling-desk  at  which  the  Litany  is  sung 

or  said  ;  its  use  enjoined,  48. 
Falling  sickness.  Gospel  used  against,  210. 
Family  prayer  an  imperfect  substitute  for  Divine  Service,  [20]. 
Fast,  a  time  set  apart  for  especial  self-discipline  and  humiUation, 

and  the  practice  of  mortification.     [See  Abstinence.] 
Fast  before  Easter,  from  the  earliest  Christian  times,  its  duration 

varied,  90. 
Fasting  enjoined  before  Holy  Communion,  161 ;  Homily  on,  91 ; 

of  the  early  Cliristians,  its  mode,  90 ;  rules  for  practice  of,  91. 
Fathers,  Bishops  anciently  called,  568. 
Faulkner  v.  Lichfield,  opinions  of  the  Judges,  Ixxi. 
Feasts  and  Fasts,  Tables  and  Rules  for,  26. 
Felicitas,  St.,  an  African  Martyr,  43. 
"  Felo  de  se,"  burial  of,  294. 
Perial  and  Festival  Lauds,  Sarum,  399. 


Festival,  a  day  set  apart  for  the  celebration  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,  77 ;  of  three  or  seven  days  at  Easter,  105. 
Festivals  of  our  Lord,  idea  on  which  the  whole  cycle  is  founded,  83. 
"  Fides  Catholica,"  earliest  title  of  Athanasian  Creed,  41. 
Fifth  of  November  Service,  578. 
"  Fill  David,"  an  ancient  Liturgical  expression,  586. 
"  Filioque  "  in  Nicene  Creed,  170. 
Final  Court  of  Appeal,  Ixx. 
Fire  of  London  Service,  579. 
First-fruits  Offering,  3.  53. 

Five  Prayers,  Tlie,  after  the  Collects,  when  to  be  used,  25. 
Flagellants,  their  "baptism  of  blood,"  211. 
Flaoon,  the  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  Baptism. 
Font,  Benediction  of,  209,   210.  222;    blessed  on   Easter  Eve, 

origin  of  custom,  216 ;  proper  position  of,  217 ;  to  be  emptied 

after  Baptism,  225. 
Food  of  body,   its  action  compared  with  that  of  Sacramental 

Food,  158. 
Forbes,  Bp.,  on  Nicene  Creed,  171,  n.  1;  Eucliaristio  Sacrifice, 

188,  n.  2. 
Foreign  Reformers,  how  fir  they  influenced  Prayer  Book,  xxvii — 

XXX. 

Foreigners  thrust  into  important  offices  by  Somerset,  xxx. 

"  Form  "  at  Consecration  of  Bisliops  not  fimnd  in  early  English 

Pontificals,  575;    at   Consecration  of   Bishops  in  tlie  Greek 

Church,  575  ;  of  Vestments,  Ixxx. 
Forms  and  Ceremonies,  xlvi ;  of  Dean  Granville  for  Private  Con- 
fession, 283,  n.  3  ;  ordinary,  284. 
Formularies,  Ancient,  ^^•hen  found  unsuitable,  and  why  ?  xix ;  of 

the  Church  of  England,  always  distinctive,  xvii. 
Forty  days  of  Lent,  vai'iously  computed,  90. 
Fothergill,    his  Prayer  Book  in  eleven  vols.— collection  of  old 

Jlnglish  Service  Books,  vi ;  MS.  on  St.  Barnabas,  130 ;  MS. 

on  Confirmation,  253. 
Founders  and  Benefiictors,  Psalms  for,  518—520. 
Four  meanings  of  Holy  Scripture,  316. 
Fourth  finger  why  ring  finger,  269. 
France,  King  of,  nominates  Bishops  by  Concordat,  569. 
Freeman,   Archd.,   on  Galilean  origin  of  Englisli   Liturgy,  147 ; 

on   Gloria   in   Excelsis,    194;    on    lilieness   between    Eastern 

Hymns  and  Western  Collects,  68;  on  the  1552  Revision,  xxxi ; 

on  Words  of  Institution,  187,  u-  1. 
French  Church,  ancient  Bapt.  Office  of,  217 ;  early  publication 

of  banns  in,  261 ;  early  Liturgy  of,  1-17. 
French  saints  in  the  Calendar,  37. 
French  translation  of  Prayer  Book,  19.  586. 
Frequency  of  celebration   of  Holy  Communion,    161  ;    enjoined 

in  English  Church,  162. 
"  Freres  Cordonuiers,"  their  origin,  [57]. 
Frewen,  Ai'chbishop,  xl. 

Friends  and  neighboui's  to  be  pre^-ent  at  Man-iage,  263. 
Frontal,  the  antependium  or  vestment  that  hangs  arouud  and 

in  front  of  the  Altar. 
Fulda,  Abbey  of,  its  Preces,  46.  53,  54. 
Furniture  of  God's  House,  should  be  reverent  in  character,  li. 


Gabriel  the  Archangel,  his  day,  1-11. 

Galilean  Liturgy,  xviii.  147 ;  Mass  for  St.   Stephen's  Day,  79 , 

origin  of  Prayer  in  Benediction  of  Water,  221,  225,  Orig. ; 

rite  of  Confirm.ation,  256  ;  version  of  Psalters,  315. 
"  Gang  Days,"  111. 

Gardiner,  Bishop,  accepted  the  Prayer  Book    xxx. 
Garter,  Order  of,  [45]. 
Gates  of  Brass  and  Iron,  342. 
Gauden,  Bp.,  on  Black  Rubrics,  199. 
Gawdie,  Sir  F.,  cajse  of,  258,  u.  2. 


f 


50S 


INDEX  AND  GLOSSARY, 


rtyfvfTjTai,  H.T.\.,  ex]ilained,  21-5. 

Gelasian  and  Gregorian  Sacramentaries,  2-1—27. 

Gelasian  Baptismal  Omce,  on  Deluge,  218;  interrogatories  in, 
222  ;  Sacramcntary,  rule  for  Processional  Litanies,  47. 

Gelasius,  Reconc.  Po^nit.,  285,  niarg. 

General  Assembly  of  1G16,  and  Scottish  Liturgy,  xllv. 

General  Confession,  how  to  be  said,  3 ;  Thanksgiving,  its  author- 
ship, 66* 

"  General,"  &c.,  sense  of,  in  16th  and  17th  Centuries,  219. 

"  Generally  necessary,"  meaning  of,  in  Catecliism,  249. 

George,  St.,  his  cross  united  with  those  of  SS.  Andrew  and 
Patrick  in  the  national  ensign,  [45]. 

George  I.,  Litany  at  liis  Coronation,  48. 

German  origin  of  Prayers  in  Bapt.  Otfice,  218—221 ;  use  of  Media 
nta,  297. 

Germauus  on  Galilean  Liturgy,  148. 

Gestures  in  Divine  Service,  li.  3.  7. 

Gibson,  Bp.,  on  use  of  Burial  Service,  293. 

Giles  or  Egidius,  St.,  [53]. 

Glastonbury  Prayer  Book  of  PoUanus,  167. 

Gloria  in  Excclsis,  193 ;  position  of  Priest  at,  193,  n.  1 ;  its  pos- 
sible origin,  193 ;  expanded  form,  194 ;  position  of,  in  Litur- 
gies, 194  ;  limitation  respecting  its  use,  [20]. 

Gloria  Patri,  Variations  in,  7. 

Godfathers  and  Godmothers,  number  of,  216;  mouth -pieces  of 
child,  224.  246. 

"  Godly  discipline,"  309. 

"God's  help"  invoked,  a  form  of  oath,  2-16;  "holy  will  and  com- 
mandments," 245. 

"  God's  board,"  an  ancient  designation  of  Altar,  178. 

Gold  and  silver  given  at  Marriage,  208. 

Golden  Numbers,  [29] ;  Litany,  word  "  buxomues  "  in,  267,  n.  6 ; 
Pose,  94. 

Good  Friday,  its  various  names,  100;  how  anciently  observed, 
100;  the  hours  of,  illustrated,  100;  how  observed  in  Eastern 
Church,  101 ;  churches  hung  in  black,  101 ;  Psalms,  342.  370. 
388.  408.  439 ;  Sarura  Psalms,  342.  349.  367.  370.  388.  395. 
419.  449.  4«3.  407.  513-515. 

Good  Physician,  manifestation  of  His  power,  86. 

Goodrich,  Bp.,  reputed  author  of  part  of  Catechism,  21-2. 

Gospel. — 1.  The  history  of  the  Life  of  our  Loi-d  as  recorded  by 
the  Four  Evangelists.  2.  A  portion  selected  from  this  history, 
appointed  to  be  read  in  the  Liturgy. 

Gospel,  70. 168 ;  Tlie,  found  in  the  Psalms,  317  ;  for  the  Circum- 
cision, Rubric  after  it,  83 ;  in  Bapt.  Office,  220. 

Gospels,  Ancient,  at  Ordering  of  Deacons,  549;  at  Ordering  of 
Priests,  557 ;  at  Consecration  of  Bishops,  568. 

Gospels  and  Epistles  later  than  essential  portions  of  Liturgy, 
146;  changes  in  them,  71. 

GosPELLEE,  the  Minister  who  reads  the  Gospel,  and  acts  as 
Deacon,  at  a  Celebration. 

Goulburn  on  Comnmiiion  Office,  70. 

Gown,  once  commonly  used  in  preaching,  172. 

Grace,  what  it  is,  158;  Collect  for,  Gregorian  and  Roman  forms, 
25  ;  prefigured  by  natural  provision,  521. 

Gradual  Psalms,  496—506. 

Grant  on  the  Bills  of  Mortality,  [14]. 

Granville,  Dean,  his  Office  for  private  Confession,  281,  n.  3j 
anecdote  about  Scottish  Liturgy,  582. 

Great  Sabbath,  102. 

Greater  Festivals,  their  central  position  in  a  series  of  days,  72. 

Grtck  Ch.,  burial  custom  in,  298  ;  Prayer  for  Dead  in,  301. 

Griek  original  of  Preface  in  Comni.  Office,  182 ;  terms  con- 
uected  with  H.  Eucharist,  153  ;  words  in  Kyrie  indicative  of 
Eastern  origin,  167;  version  of  Prayer  Book,  [18]. 

Gregory,  St.,  his  Sacramcntary,  what  it  represents,  xviii ;  his 
revision  of  Roman  Liturgy,  14<5 ;  the  gi-eat  originator  of 
mission  to  England,  [43];  advice  to  St.  Augustine,  xviii; 
Proper  Preface  for  Circumcision,  83  ;  on  Churching  of  Women, 
304;  reformer  of  Church  music,  Ivii. 

Gregorian  chants  in  Merbecke,  Ixi ;  Gregorian  nmsic,  Iviii.  [43]  ; 
difficulty  of  ada;  ting  it  to  English  words,  Ixi. 


Gregory  Nazianzen,  on  Clioir  veil  or  screen,  xlix  ;  ou  Private 
celebration,  290. 

Gregory,  of  Xyssa,  on  trine  immersion,  211. 

Gregory  of  Tours,  on  his  predecessor  Perpetuus,  73  ;  Hist.  Fran- 
cor.,  quotations  from,  46 ;  and  Gregory  the  Great,  on  Lord's 
Prayer,  191. 

Grindal,  Abp.,  his  order  to  use  Commination  Service  on  tertain 
Sundays,  308  ;  his  order  to  read  Ep.  and  Gosp.  from  Chancel- 
screen,  307  ;  on  Churching  of  Women,  304. 

Gueranger  on  corruptions  of  Roman  Liturgy,  150. 

Guidetti,  coadjutor  of  Palestrina  in  revising  Church  Song,  fix. 

Gunning,  Bp.,  his  instrumentality  in  the  restoration  of  the 
Prayer  Book,  65 ;  on  Black  Rubric,  199. 

Gunpowder  Plot  Service,  578. 


Habit  of  Bishop  elect  at  Consecration,  568 ;  proper  for  Caudidate.s 
for  Deacon's  Orders,  546  j  proper  for  Candidates  for  Priest's 
Orders,  554. 

Hale's  Precedents,  Cases  of  Churching  of  Women  in,  304 ;  on 
Godly  discipline,  309 ;  referred  to  on  hours  cf  Marriage,  262. 

Hallelujah,  405;  its  first  use  in  the  Psalms,  46-1;  in  Prayer 
Books  of  1549—1552,  1637,  1661,  7 ;  the  Great,  194.  479. 

H.ammond  on  Catechizing,  243. 

Hampton  Court  Conference,  4 ;  an  effort  to  convince  Non- 
conformists, Ixviii ;  abruptly  broken  up,  xxxvi ;  on  "  lawful 
minister  "  of  Baptism,  213. 

Hands  to  receive  the  Elements,  190. 

"  Hard  Sayings,"  illustrated,  428. 

Harvest  Thanksgiving,  admirable  Collect  for,  110. 

Harvey  on  the  Creeds,  19.  41, 

Hawaiian  Version  of  the  Book  of  Common  Prayer,  xlv. 

Head  of  Child  to  have  water  poured  on  it,  226. 

"  Healing,"  Note  on  Office  for,  580. 

Heaven,  The  Worship  of,  1. 

Heber,  Bp.,  on  Prayer  for  the  Dead,  381. 

Hebrew  Chants,  Melody  to  51st  Ps.,  Ivi. 

Hellenism  prepared  the  World  for  Christianity,  Ivi. 

Heman  and  Jedulhun,  Choristers,  liii. 

Hengstenberg  on  the  Psalter,  313. 

Hereford  Use  in  Espousals,  267. 

Heresies,  cause  of  many,  428. 

Hermann,  Archbishop,  of  Cologne,  Ritiial  Reformer,  xxi ;  liis 
Consultation,  xxvii.  181,  182  ;  his  form  of  Marriage  Admoni- 
tion, 265;  Catechism  in,  242,  n.  1;  origin  of  catechizing  at 
Confirmation,  215,  Orig.,  255;  Dave's  transl.,  256,  Orig. ;  on 
Seasons  for  Baptism,  216;  Bapt.  Exhortation  in,  220;  Bapt. 
Collect  in,  221;  on  Infant  Communion,  217;  Absolution  in, 
284;  the  probable  origin  of  joining  hands  in  Marriage,  270; 
Litany  in,  xxi. 

Hcsychius  in  St.  Leo,  quoted  on  Consumption  of  Elements,  291. 

Heurtlcy's  Harmonia  Synibolica,  17.  36.  223,  n.  1. 

Hickes  on  Eucbaristic  Sacrifice,  188,  n.  2. 

Hickman,  Mrs.,  Touching  anecdote  of,  about  Reformation  Bapt. 
Office,  210. 

Hiempolis,  Martyrdom  of  St.  Philip,  135. 

Hilary,  St.,  of  Aries,  [39]  ;  commends  faithfulness  of  British 
Bishops,  [39];  reputed  author  of  the  Athanasian  Creed,  41; 
on  the  Psalms,  316;  on  Clnist's  rest  in  the  Church,  505. 

Hilary,  St.,  of  Poieters,  reputed  author  of  part  of  Gloria  in  Ex- 
cclsis, 194. 

Hilary  Term  of  Law  used  to  begin  on  the  Festival  of  St.  Hilary, 
Dee.  13th,  [39]. 

Hilsey,  Bishop,  his  version  of  the  Athanasian  Creed,  41 ;  li;3 
Primer,  1539,  22. 

History,  Spiritual,  its  central  point,  335. 

Holt,  Lord  Chief  Justice,  on  change  of  name,  258. 

Holy  Apostles,  tlieir  connnemor:ition,  [37]. 

.'loly  Uiblc,  always  publicly  read,  [15]. 

Holy  Communion,  an  ancient  and  Scriptural  phrase,  163;  its 
various  designatious,  145 ;  oHqina/ed  by  our  Lord,  and  asso- 


INDEX  AND  GLOSSARY. 


39'j 


dated  by  Him  witli  Ancient  Kites,  152 ;  doctrine  of,  151  ;  as 
u  Sacrament,  152 ;  as  a  Sacrifice,  152 ;  may  possibly  supply 
omissiou  of  Baptism,  210 ;  office,  G8.  163  ;  notice,  or  warning 
of,  171;  on  Good  Friday,  101;  at  Burials,  295;  at  Burials, 
why  proper,  296 ;  at  Burials,  Office  for,  303 ;  at  Cliurcliiugs, 
306.     [See  Communion.] 

Holy  Cross  Day,  [55]. 

Holy  Days  after  Cliristmas,  The  three,  78 ;  publ.  of  Banns  on, 
262,  n.2  ;  bidding  of,  171 ;  Minor,  [39—61]. 

Holy  Ghost,  how  given  to  the  regenerate,  221 ;  Invoc.  of,  in  all 
Confirmation  offices,  257. 

Holy  Innocents,  early  notices  of,  81;  muffled  peal  on,  81;  an- 
cient Collect  for,  81. 

Holy  Sacrament,  reserved  in  the  Eastern  Church,  99. 

Holy  Scripture,  Coincidences  in  ancient  and  present  mode  of 
reading  it,  [23] ;  its  co!itinuous  reading,  [25] ;  responsory 
system  of  reading  it,  [21]  ;  its  proper  use  and  mode  of  inter- 
pretation, 43. 

Holy  Thursday,  111. 

Holy  Week,  or  Great  Week,  96;  its  strict  observance,  official 
example  of  the  emperors,  96. 

Homily,  pre-reformation,  on  Confirniation,  253. 

Homily  of  Common  Prayer,  &c.,  on  number  of  Sacraments,  249 ; 
of  Repentance,  on  private  Confession,  283. 

Hood,  a  badge  of  academical  status  worn  by  graduates  over  their 
surplices.     See  Canon  58. 

Hooker,  on  the  Divine  Service,  lii,  note;  on  death  unto  sin  in 
Baptism,  214;  on  iteration  of  Baptism,  217  ;  on  Lay  Baptism, 
212;  on  Marriage,  274;  on  delivery  of  money  in  Marriage, 
269;  on  Offerings  at  Cburchings,  306;  on  Puritan  obj.  to 
Christian  burial,  296. 

Hooper,  Bp.,  on  sense  of  word  "  general,"  249. 

Hope,  Expressions  of,  in  Bur.  Office  explained,  299. 

Horace  on  casting  earth  on  dead  body,  298. 

Hon  Books,  engraving  of  one,  xxiii ;  introduced  for  t!ie  poor, 

Hornby,  register  at,  on  prohibited  seasons  for  Marriage,  263. 

Horsley,  Bp.,  on  Invocation  of  Holy  Ghost,  187;  on  Scottish 
Liturgy,  192. 

Hosanna  in  Preface  displaced,  1552,  183. 

Hosanna  Sunday,  96. 

Hour  for  celebration  of  the  Ilnly  Communion,  161. 

Hours  of  Prayer,  how  observed  by  Apostles  and  early  Christians, 
[62]  ;  seven  condensed,  xxviii. 

House  of  Conmions,  amendments  to  Act  of  Uniformity,  xlii. 

House  of  God,  what  it  is,  1. 

Housel,  Old  Eug.  term  for  H.  Euch.,  289. 

Hugh,  St.,  [59]. 

Human  Nature,  its  perfect  ideal  personified,  318.  332. 

Humble  Access,  Prayer  of,  185. 

Hyde,  Lord  Chancellor,  corrects  an  error  in  MS.  of  P.  B.,  xlii. 

Hymns  and  Hymnals,  Latin  and  translations,  71. 

Hymns  for  Christmas-tide,  77  ;  for  St.  Stephen's  Day,  79 ;  St. 
John  the  Evangelist,  80 ;  the  Holy  Innocents,  81 ;  for  the 
Circumcision,  to  be  sung  till  the  Epiphany,  83 ;  after  the  Octave 
of  the  Epiphany,  85  ;  for  daily  use,  tbe  first  and  second  weeks 
in  Lent,  93,  94 ;  for  Passion  Sunday,  and  daily  use  to  Maundy 
Thursday,  96 ;  for  Low  Sunday  and  Season,  to  be  sung  daily, 
107  ;  for  the  Ascension,  to  be  sung  up  to  Whitsunday,  111 ;  from 
Trinity  to  Eve  of  Advent,  115;  for  Whitsuntide,  113;  for  St. 
Andrew  and  other  Apostles,  130 ;  their  proper  position  in 
Divine  Service,  Ixiv  ;  sung  by  Christ,  480. 

Hypapante,  Eastern  name  for  the  Purification  Festival,  131. 

Hypothetical  form  in  Baptism,  213. 


Idiots  to  be  baptized,  230.  238. 
Idolatrous  ceremonies,  tbe  origin  of  "pomps,"  222. 
"  I  do,"  in  Confirmation,  256. 

Ignatius,  St.,  Ivi ;  on  "one    Altar,"  158;  on    Matrimony,  261; 
Traditior  •  (specting  Antbem<,  Ivi. 


"  Illatio,"  Galilean  and  Mozarabie  term  for  Proper  Preface,  185. 

Illiberis,  Council  of,  on  Lay  Baptism,  212. 

Immeksion,  the  dipping  into  the  water  of  recipients  of  Holy 
Baptism.     Affusion  is  now  the  usual  practice. 

Immersion,  Baptism  by,  209.  211 ;  the  Apostolic  mode  of  Bap- 
tism, 209 ;  disuse  of,  necessitates  special  precautions,  226 ; 
trine,  211. 

Impediments  of  Marriage,  262.  265. 

Imposition  of  hands  in  Confirmation,  251,  252;  of  hands  some- 
times a  mere  elevation,  252. 

Imprecations  of  Psalms,  362.  410,  411.  475.  513. 

Incarnation  of  our  Lord — its  fruits  in  the  three  kinds  of  Saints, 
78 ;  in  connexion  with  the  Martyrs,  78. 

incense,  its  use  in  ancient  Churcli  of  England,  33 ;  at  Gospel,  169. 

Inclination,  Prayer  of,  in  Eastern  Liturgies,  186. 

"  Incomprehensible,"  its  twofold  meaning,  43. 

Indulgence  Sunday,  96. 

Indwelling  of  the  Holy  Ghost,  506. 

Infant  Baptism  in  Primitive  Church,  210.  215;  Confirmation 
and  Communion,  217.  251. 

Infants,  Baptism  of,  215. 

Infection,  precautions  against,  292. 

Infidels,  burial  of,  293. 

Infrequent  Communion  of  Laity,  150. 

"  Inheritor  of  the  kingdom  of  Heaven,"  Scriptural  term,  245. 

"  Inhumatio  Defuncti,"  293. 

Injunctions  on  Catechizing,  242,  2 13. 

Injunctions  of  Edward  VI.,  xxv. 

Injunctions  and  Advertisements  of  Queen  Elizabeth,  Ixvi,  Ixvii ; 
on  wafer  bread,  198;  and  18th  Canon  on  reverence,  20;  ou 
age  for  Communicants,  253. 

Innocent,  St.,  on  Roman  Liturgy,  146. 

"  Innocents,"  i.  e.  idiots,  regenerate  in  baptism,  230,  Orig. 

Innovations  connected  with  Holy  Eucharist  in  Mediaeval  times, 
150. 

Institution  of  a  Christian  Man  quoted,  230. 

Institution  of  Holy  Eucharist,  145.  152,  153.  163,  n.  2.  176. 

Interlinear  Translations  of  Office  books,  xxiii. 

Intermediate  state  typified  in  130th  Psalm,  503. 

"  Interpretation  Clause  "  of  Prayer  Book,  Ixx. 

"  Interpretations  and  Considerations  "  of  Queen  Elizabeth,  Ixvii. 

Interrogation  of  Sick  ou  Articles  of  Faith,  281. 

Interrogation  preceded  Baptism,  222. 

Interrogations  in  ancient  Baptisnjal  Offices,  210;  represented 
modem  Catechism,  241;  formerly  addressed  to  child,  224;  ia 
our  Baptismal  Office  represent  Apostolic  practice,  222. 

Interrogatories  from  Sarum  "  Ritus  Baptizandi,"  222,  Orig. 

Introduction  to  the  Liturgy,  145. 

Introductory  Rubrics  to  Baptismal  Office,  215. 

Introductory  Service  to  Baptism,  217. 

Introit,  the  Verse,  Psalm,  or  Hymn  which  is  sung  as  the  Priest 
goes  to  tbe  Altar. 

Introit,  71.  149.  200. 

lutroits  —  their  selection  —  ancient  names,  71;  a  list  as  ar- 
ranged in  the  first  English  Prayer  Book,  68;  given  under 
each  Sunday  and  Holyday,  73 ;  for  Advent,  their  spirit,  73  ; 
to  Communion  at  Ordination  Service,  1549,  556. 

Invention  of  tbe  Cross,  [47]. 

Inventories  of  Ornaments,  made  in  1552,  Ixxil ;  of  Vestments 
and  Hangings,  Lxxvii. 

Invitation  to  Communicants,  180. 

Invitatories  to  Venite,  7. 

Invocation  of  the  Holy  Ghost,  187;  in  Baptism  and  Liturgies 
compared,  221. 

Invocation,  Prayer  of,  in  Confirmation  Office,  257 ;  of  Trinity  in 
Baptism,  209  ;  of  Angels  and  Saints,  47. 

Irenaius  on  Fasting,  90;  on  Infant  Baptism,  215. 

Ij'ish  Clergy,  their  use  of  Burial  Service,  293. 

Irish  Common  Prayer  Book,  xlv.  585. 

Irish  Communion  Book,  6th  Century,  70. 

"Irregularity;"  sense  of  word  in  Canon  Law,  283,  n.  2. 

Isidore  on  Fonts,  211. 


600 


INDEX  AND  GLOSSARY. 


Israel,  its  History  typifal,  4G5. 
Italic  Version  of  Psalter,  315. 
Ileraliou  of  Baptism.  217.  232,  233. 


"  Jah,"  in  69tli  Psalm,  405. 

.lames,  St.,  the  Great,  139. 

lames,  St.,  the  Less,  135;  Liturgy  of,  146;  its  prayer  for  liviiif,- 
iinil  departed,  156  ;  Psalms  liefore  Communiou,  182. 

James  I.,  Kin^,  and  Liturgy  for  Scotland,  580. 

Jasper,  its  symbolism,  107. 

Jebb's  Choral  Service,  59. 

Jenner,  Sir  H.,  on  Prayer  for  Dead,  301. 

Jerome,  St.,  and  the  Latin  Vulgate,  [55] ;  his  three  versions  of 
the  Psalter,  315  ;  Lectionary,  its  Epistles  and  Gospels,  GS.  70. 
295,  296;  on  Advent,  72;  on  the  Epiphany,  83;  on  Lay  Bap- 
tism, 212  ;  on  Arian  Baptism,  211. 

Jerusalem,  Liturgy  of,  14fi. 

Jesuits,  their  Symbol,  [53]. 

Jewell,  Bp.,  on  death  unto  sin  in  Baptism,  214. 

Jewish  worship,  its  iufluenee  on  Christians,  [62] ;  origin  of 
Churching  of  Women,  304. 

Jews,  The,  their  state  before  the  destruction  of  Jerusalem,  94  ; 
a  great  conversion  of  them  foretold,  397 ;  their  enmity  and 
rejection  foretold,  393 ;  their  sin  and  punishment  foretold,  403. 

Jews  and  Gentiles  changing  places,  396.  481. 

Job  a  type  of  Christ,  458. 

John,  St.,  the  Baptist,  Nativity  of,  136;  his  greatness  and  (TOwer 
ns  a  Prophet,  136,  137  ;  Advent  proclamation  of  Christ,  74. 

John,  St.,  the  Evangelist,  his  relationsliip  to  our  Lord,  79  ;  his  two 
escapes  from  death,  his  death  at  Ephesus,  80;  Ante  Portam 
Latinam,  [47]  ;  Liturgy  oft  147. 

Johnson  on  Eueh.  Sacrifice,  188,  n.  2 ;  Canons  referred  to  on 
Confirming  by  name,  258,  n.  2 ;  referred  to  for  Marriage  Law, 
261 ;  referred  to  on  publicity  of  Man'iage,  262 ;  referred  to 
on  Catechizing,  241. 

Johnson,  Dr.,  his  practice  of  praying  for  dead,  30L 

Joining  of  hands  in  Marriage,  270. 

Joseph  a  type  of  Christ,  466. 

"  Jube,"  a  lectern  on  Chancel-screen,  307. 

Jubilate,  seldom  to  be  used,  17. 

Judas,  in  109th  Psalm,  474. 

Judaism  has  become  heathenism,  396. 

Judaiziug  Christians,  troublesome  to  the  Early  Church,  104. 

Jude,  St.,  143. 

Justin  Martyr,  bis  account  of  Celebration  of  H.  Eucharist,  146, 
u.  5 ;  his  notice  of  Christian  Hymns,  Iv ;  on  Sursum  Corda, 
&c.,  183 ;  on  Amen,  after  Prayer  of  Consecration,  189 ;  early 
reference  to  Gloria  Patri,  7;  on  Infant  Baptism,  215;  on 
Comm.  of  Sick,  289. 

Juxon,  Archbishop,  xl. 


Kalends  of  January  and  Feast  of  the  Circumcision,  82. 

Katharine,  St.,  [61]. 

Katharine,  Queen,  her  Prayers  and  Meditations,  26. 

KaTiixritris,  meaning  of,  211,  and  n.  1. 

Keble  on  Eucharistical  Adoration,  154.  188. 

Kempe  i>.  Wickes,  case  of,  293. 

Ken,  Bp.,  on  Catechizing,  213. 

Kennett,  Bp.,  his  MS.  notes  ou  P.  B.,  258. 

"  Keys  of  the  Kingdom  of  Heaven,"  138. 

Key-stone  of  the  Temple,  334. 

Kingdom  of  Christ,  414. 

King's  Evil,  Office  foi,  [57].  580. 

Kingship  of  Clu'ist,  453.  .177. 

Kiss  of  Peace,  149,  150.  200. 

Kneeling,  Bishop  Cosin's  note  on,  3  ;  declaration  on,  199  ;  pos- 
ture of  celebrant  in  receiving.  L89 ;  postin-e  in  Marriage,  269; 
the  proper  posture  in  Adult  Baptism,  210. 


Knights  of  the  Garter,  service  at  Windsor,  &<:.,  [45]. 
Knox,  his  Book  of  Common  Order,  xliv. 
Knox,  John,  saying  of,  51. 
Krazer  de  Liturgiis,  xlviii. 

Kyrie  Eleison,  said  in   Greek,  21 ;  in   Communion  OlKce,  167  ; 
expanded  form  of,  167. 


"  Laither,"  meaning  of,  267,  n.  4. 

Laity,  Daily  attendance  of,  [63]  ;  their  part  in  oflerlng  of  hu 
charistic  Sacrifice,  155 — 188. 

Lambert,  St.,  [55]. 

Lammas  Day,  [53]. 

Lancashire,  burial  of  Roman  Catholics  in,  293. 

Languages  and  Dialects  into  which  the  Prayer  Book  is  tr;uis- 
lated,  xlv. 

Laodicea,  Council  of,  on  Lenten  Marriages,  263. 

Lasco,  or  Laski,  John  a,  xxvii.  4. 

Last  Supper  confounded  with  Institution  of  Holy  Encharist,  163. 

Lathbnry  on  State  Services,  578. 

Latimer,  Bp.,  on  meaning  of  word  "general,"  2  It. 

Latin  Prayer  Book,  [18],  [19].  xxxv.  586;  of  1560,  Saints  com- 
memorated in,  [36]. 

Latin  Service  for  Convocation,  580. 

Latin  Version  of  latter  part  of  Catechism,  242. 

Latter  part  of  Catechism,  its  history,  242. 

Laud,  Archbishop,  and  former  Collect  for  Easter  Even,  102;  and 

.     the  Scottish  Pr.-iyer  Book,  xliv.  185.  580,  581. 

"  Lawful  authority,"  27. 

Lawrence,  St.,  [53]. 

Laxity  tolerated  by  some  Bishops,  xxxv. 

Lay  Baptism,  211 ;  allowed  to  be  valid,  213  ;  discouraged,  231, 
Orig.  and  n. 

Laying  on  of  hands  by  Bishop  in  Ordering  of  Deacons,  551;  by 
Priests  in  Ordering  of  Priests,  562 ;  in  Confirmation,  251. 

Lazamon's  Brut,  referred  to,  267,  n.  4. 

Lectern,  the  desk  from  which  the  Lessons  are  read. 

Lectern  for  Epistle  and  Gospel,  168. 

Lecterns  for  Music-book  and  for  Lessons,  168. 

Lectionary,  changes  made  in  the  Salisbury  Use,  [25]. 

Lectionary  of  St.  Jerome,  commemoration  of  Apostles,  129 ; 
SS.  Peter  and  Paul,  137. 

Lections,  Scripture,  how  to  be  "read  or  said,"  Iviii.  Ix,  Ixi. 

Legal  obligations  of  Canons  of  1603-4  and  1640,  Ixix. 

"  Lcgatus  natus"  of  Pope,  262,  n.  1. 

Legends  of  Saints,  SS.  Hilary,  [39],  Prisea,  [39],  Anne,  [51], 
Blasius,  [41],  Benedict,  [43],  John  Baptist,  [53]. 

Lent,  different  usages  as  to  its  duration,  89, 90 ;  abstinence  other 
than  from  food,  81. 

Leo,  Emperor,  Churching  of  Women  tnuler,  301. 

Leo,  St.,  his  Epistle  to  the  French  Bisliops,  42;  on  Holy  Inno- 
cents, 81 ;  on  trine  immersion,  211. 

Leonard,  St.,  [59]. 

Leonardo  da  Vinci,  bis  picture  of  Last  Supper,  a  means  of  pro- 
pag.ating  error,  163. 

Lessons,  portions  from  the  Old  and  New  Testament,  read  at 
Mattins  and  Evensong,  and  in  the  Burial  Service. 

Lessons,  The,  not  always  Holy  Scripture,  [23];  proper  for  Holy- 
days,  [25]  ;  liow  anciently  read,  [23]  ;  system  established  in 
1549,  [25];  in  ancieut  Baptismal  Offices,  209;  in  Burial  Office, 
295. 

L'Estrangc  on  form  in  delivery  of  Elen;ents,  189. 

Letters  dimissory,  5 II. 

Levitical  Benediction,  ancient  Irish,  Gallican,  and  A.  S.  uses 
of,  287. 

"  Liber  Festivalis,"  xxv  ;  its  use  of  word  "  worship,"  269. 

Library  of  Ap.glo-Catholie  Tlieology,  Works  of  Bishop  Cosin,  xli. 

Library  of  S.  J.  C.  O.xon.,  MS.  De  Vis.  Inf.,  280;  of  Trinity  Cjl. 
Cam.,  Trilingual  Version  of  the  Creed,  36. 

Licence  for  Marriage,  261 ;  Special,  261,  262,  n.  1. 

Lights  on  the  Altar,  159. 

Lightiil  taper  used  in  Baptism,  210.  222. 


t 


INDEX  AND  GLOSSARY. 


601 


Lighted  tajjtrs  at  Gospel,  16'J. 

Lightfoot  on  Jewish  Baptism,  208. 

Lincoln,  Diocese  of,  petition  to  King  James  for  total  nbclition  of 
Prayer  Book,  xxxvi. 

Linen  cloth  for  covering  Elements,  191 ;  its  use  and  symbolism, 
159.  164. 191. 

Lion,  The,  a  typical  enemy,  323. 

Litaneia,  use  of  the  word  by  St.  Basil,  46 ;  its  technical  sense,  46. 

Litauia,  Major,  Minor,  Scptena,  47. 

Litania  Septena,  200 ;  septiformis,  209,  n.  5. 

Litanies,  their  general  acceptableness  to  the  people,  47  ;  oldest 
Western  Use,  57;  proper,  of  Western  Use  chiefly,  46. 
J        LlTANT,  a  "  General  Supplication"  in  the  form  of  short  petitions, 
j  to  wliich  the  choir  and  congregation  make  responses. 

'  Litany  in  English,  1544-,  xxi,  x.\ii ;  its  media;val  use,  48;  its 
excellence,  testimonies  to,  48 ;  the  simple  Chant  generally  used 
very  old,  Ix  ;  published  by  Craumer  with  musical  notation,  Ix  ; 
Canon  XV.  on,  [20]  ;  as  a  separate  service,  48.  175 ;  place  for 
singing  it,  48 ;  lesser,  in  Vis.  of  Sick,  277,  278,  n. ;  use  of,  in 
Ordering  of  Deacons,  547 ;  in  Ordering  of  Priests,  555 ;  in 
Consecration  of  Bishops,  570 ;  additional  note  on,  580. 

Litera  Dominiealis,  [16J. 

Littledale's  Offices  of  Eastern  Church  referred  to,  257. 

Liturgical  studies,  their  gradual  advance,  vi. 

Liturgies,  Oriental,  three  Great,  28 ;  ancient,  on  Words  of  In- 
stitution, 187. 

LiTtiKGr,  the  Eucharistic  Office.  The  term  is  sometimes  applied 
loosely  to  the  whole  of  the  Book  of  Common  Prayer. 

Liturgy,  inexact  use  of  term,  145,  n.  3 ;  its  primitive  origin,  145  ; 
its  divisions,  68 ;  of  the  Roman  and  Galilean  Churches,  xviii. 

Liturgy  of  St.  James,  the  Benediction,  28. 

Liturgy  of  St.  Mark,  Ps.  xlii.,  373 ;  a  Prayer  for  the  Sove- 
reign, 27. 

Lombard,  Peter,  on  Sacraments,  250. 

Longlcy,  Abp.,  on  burial  of  unbaptized,  293 ;  on  Reservation  for 
the  Sick,  290. 

Looking  up  to  heaven  in  act  of  Consecration,  187. 

Lord- Lieutenant  of  L-eland,  Prayer  for,  585. 

Lords,  House  of,  vote  thanks  to  Convocation  for  Revision  of 
Prayer  Book,  xli. 

Lord's  Prayer,  specmien  of  old  versions,  37;  use  with  special 
intention,  G.  22 ;  Versions  of  the  7th  and  following  centuries, 
31;  anciently  part  of  Introductory  Service  before  Introit,  165. 
200 ;  a  sort  of  Autiphon  to  Communion  Office,  165 ;  at  gi'cater 
Oblation,  191  ;  in  Bapt.  Office,  220  ;  after  Baptism,  228 ;  in 
Vis.  of  Sick,  278 ;  expositions  of,  6.  31,  32. 248 ;  Sir  Rd.  Baker 
on,  6 ;  Bp.  Andi'cwes's  Paraphrase,  6 ;  Paraphrase  by  Keble, 
32  ;  famili.ar  to  mediajval  people,  30. 

Lokb's  SurPEE,  a  term  applied  to  the  Holy  Eucharist.  It  is 
an  ellipticiil  expression,  meaning  Sacrament  of  the  Lord's 
Supper. 

"  Lord's  Supper,"  a  pre-reformation  expi-ession,  1G3  ;  or  "  Holy 
Communion  "  Office,  163. 

Lord's  Table,  158  ;  a  term  properly  applied  to  the  Altar,  lei. 

"  Low  Church  party,"  official  attempt  to  reconcile  them,  xxxviii. 

IjOW  Sunday,  107. 

Lucian,  St.,"  [39]. 

liuey,  St.,  [61]. 

Luke,  St.,  142. 

Lushington,  Dr.,  on  use  of  Burud  Service,  293. 

Luther,  bis  Litany,  xxi ;  his  ti'ansl.  of  a  Prayer  in  Bapt.  Office, 
218 ;  his  Version  of  sequence  of  Notker,  297 ;  prayed  for  dead, 
301. 

Tjyndewood  on  Baptismal  Affusion,  226,  n.  1  ;  list  of  Church  or- 
naments, lx,\iv  ;  Prov.  Const.,  on  Visitation  of  Sick,  275. 

Tjyons  Pontifical,  on  Confirmation  Address,  256. 


.Mabillon,  his  Analecta  and  Early  Calendar,  [36]. 
Mac-abees  on  I'rayer  for  Dead,  301. 


Machutus  or  Malo,  St.,  [59]. 

Maehyn's  Diary,  1560,  Ixiii. 

Magdalen  College,  Oxford,  bells  rung  on  Christmas  Eve,  103. 

Magi,  traditions  respecting  them — their  relics — their  names,  84 ; 
Royal  Memorial  of  their  offijring,  84. 

Magnificat  and  Cantate  Domino  compared,  84. 

Magnificat,  The,  special  reverence  shown  to  it,  33 ;  Puritans  de- 
sired to  banish  it,  33. 

Mahometanism,  Probable  cause  of,  in  India  and  the  East,  94. 

Maledictions  of  the  Psalms,  410,  411. 

Mamertus,  his  Rogation  Fast,  46. 

Man,  The  Righteous,  318.  359. 

Manchester  Cathedral,  custom  obsen^ed  there,  7. 

Manicha^ans,  their  rejection  of  Water,  210. 

Manifestations  of  Christ's  glory,  three  commemorated  at  Epiphany, 
83 ;  in  the  Temple,  8 1 ;  on  Sundays  after  Epiphany,  86,  87 ; 
still  going  on  by  miracle,  86. 

Maniple,  a  vestment  like  a  short  stole,  worn  on  the  left  arm  by 
the  sacred  Ministers  at  the  Celeljration  of  Holy  Communion. 
[See  Ecc.  Vestments,  Plate  II.] 

Manna  a  type  of  Holy  Eucharist,  151. 

Mansfield,  Lord,  on  Publication  of  Banns,  262. 

Manual,  Occasional  Offices  of,  xxviii. 

Margaret,  St.,  [51]  ;  sometimes  called  St.  Marina,  [51]. 

Mark,  St.,  his  Labours  and  Martyrdom,  134;  Liturgy  of,  131. 
146 ;   Psalms  before  Communion,  182. 

Marriage,  Scriptural  and  Patristic  view  of,  261 ;  a  Sacrament, 
261 ;  proper,  268 ;  impediments  of,  262  ;  licences,  201 ;  hours 
for,  262 ;  forbidden  seasons  for,  [28].  262,  263 ;  Psalms,  501 ; 
by  Deacons  not  authorized,  264;  Concluding  Prayers  of  Ser- 
vice, 272. 

Marshall's  Primer,  4. 

Martene  on  Bapt.  Offices,  220 ;  his  collection  of  ancient  writers, 
[36]  ;  on  Confirmation  Addresses,  256. 

Martin,  St.,  his  translation,  [51].  [59]. 

Martyr,  Peter,  placed  at  Oxford  by  Somerset,  xxx. 

Martyrs  in  the  age  of  persecution,  37;  specially  connected  with 
Ch.  of  England,  [37] ;  all  the,  Festi\'al  of.  143 ;  Many,  Sarum 
Psalms,  332,  333.  341.  346,  347.  359.  363.  483  ;  three  kinds, 
commemomted  on  three  days  after  Nativity,  78. 

Martyrdom  of  our  Lord  life-long,  78. 

Martyrdom  of  King  Charles  I.,  Fast  for,  [39]  ;  Service,  578. 

Martyrdoms  recorded  in  Scripture,  136;  both  foretold  aud  com- 
memorated, 429. 

Martyrology  of  Bede,  [36]. 

Mary,  B.  V.,  her  true  sanctity,  134 ;  Sarum  Psalms  for  her  Fes- 
tivals, 339.  346.  377.  379.  439.  452—454. 

Mary  Magdalen,  St.,  [51]. 

Mary,  Queen,  her  proclamation  superseding  the  Reformed  Prayer 
Book,  xxxiii. 

Maskell's  Monumenta  Ritualia,  xxvii.  [63]  ;  on  bidding  of  Prayers, 
21 ;  on  Vis.  of  Sick,  280,  281. 

Mass,  the  old  English  designation  of  the  Sacrament  of  the  Holy 
Communion. 

Slass,  explanation  of  term,  145 ;  how  the  term  fell  into  disuse, 
163 ;  ordered  to  be  "  altered  into  a  Communion,"  150. 

Miuss  of  Holy  Ghost,  sung  at  Consecration  of  Bishops,  575. 

Masses,  Solitary,  197. 

Massingberd's  Lectures  on  P.  B.,  210. 

MaSTjTftJiraTf,  its  full  meaning,  208. 

Matthew,  St.,  140. 

Matthias,  St.,  133. 

Matkimokt,  Holt,  Christian  Marriage,  as  solemnized  by  the 
Church. 

Matrimony,  Solemnization  of,  261  s  Psalms  for,  404.  501. 

Mattins,  the  Order  for  Morning  Prayer,  representing  the  ancici:t 
Offices  of  Mattins  aud  Lauds. 

"Mattins,"  beginning  of,  in  ancient  Siirum  Use,  1;  in  1519,  6; 
to  be  said  before  Celebration  of  II.  C,  163. 

Maundy  Thursday,  408 ;  its  various  names,  98 ;  ancient  Ofticcs 
for,  99;  Sarum  Psalms,  411,  412.  414.  416.  418.  420—422. 
483.  197.  513-515. 

4  U 


602 


INDEX  AND  GLOSSARY. 


Maundy  roval.  Office  for,  99. 

Maxiniin,  burnt  a  church  full  of  MartjTS,  77. 

Jlaximum  of  ceremonial  to  he  sought  fi'om  tradition,  258. 

Maximus  of  Turin,  De  Adventu  Domini,  72. 

Maxwell,  Bp.,  and  the  Scottish  Prayer  Book,  581. 

Mede,  on  Christian  Sacrifice,  quoted,  153. 

Mediaeval  Bishojxs,  their  neglect  of  Confirmation,  253. 

Mediieval  Church  of  England,  H.  C.  at  hurials  in,  296 ;  proces- 
sional Psalms  at  funerals  in,  297 ;  how  its  Services  were  accu- 
mulated, xxix  ;  Liturgy  of,  149. 

Welchiades  on  Confirmation,  253. 

Melchizedek's  oftering,  152. 

Melitus,  Bishop  of  Sardis,  on  Paschal  Festival,  10 1. 

"  Member  of  Christ "  a  Seriptursil  expression,  2 14. 

Memorial  Collect,  that  of  the  less  of  two  coincident  holydays, 
used  after  that  of  the  greater  by  way  of  coinmeuioratiou. 

MemoricB,  and  Memorial  Collects,  2G.  65.  168. 

Menard,  on  Litanies  in  Baptismal  Office,  209,  n.  5. 

Menard's  notes  to  Greg.  Sacr.,  285,  marg. 

Mensa,  the  slab  of  stone  or  wood  used  as  the  surface  of  the  Altar 
or  Lord's  Table. 

Merbecke's  Prayer  Book  noted,  Ixi ;  aiTangcment  of  Burial  Service, 
291. 

Meton,  the  Athenian,  his  Cycle  of  the  Moon,  30. 

Metrical  Hymns,  early  use  by  and  against  heretics,  Ivii ;  Cr.m- 
mer's  wish  to  retain  those  of  Sarum,  Isii. 

Metrical  Hymn  Music,  its  Grecian  origin,  Ivi. 

Metrical  Psalms,  when  introduced,  Ixii. 

Metropolitan,  early  existence  and  title  of,  567  ;»by  whom  conse- 
crated, 567 ;  cities,  definition  of,  by  TertuUian,  567. 

Mi  Careuie,  The  French,  and  festivity  at  Midlent,  91-. 

Michael,  St.,  two  festivals  anciently  in  his  honour,  141;  peculiarity 
in  position  of  churches  dedicated  to,  141 ;  Sarum  Psalms,  332, 
333.  339.  346.  359.  452,  453.  459.  510. 

Michaelmas,  141. 

Micrologus,  on  Collects,  69. 

Midwives  licensed  to  baptize,  212,  n.  1. 

Milan,  Church  of,  its  Liturgy,  147;  Church  of  St.  .\mbrose  at, 
its  music,  Ivii ;  Oblation  of  Elements  at,  198 ;  Council  of,  on 
Visitation  of  the  Sick,  275. 

*'  Millenary  Petition,"  x.\xvi. 

"Miucha"  of  Temple  Service,  152,  153. 

Minimum  of  Ritual  in  present  Rubrics,  191.  258. 

Minister. — 1.  The  officiant  at  the  Holy  Eucharist  or  other  Ser- 
vices.    2.  Clerics  or  laymen  acting  as  assistants. 

"Minister,"  Bp.  Cosin's  note  on  the  terra,  2;  its  technical  mean- 
ing, 2.  213,  n.  1 ;  term  applied  to  Bishop,  258,  and  n.  1. 

Minister  of  Baptism,  212.  239. 

Ministers,  at  the  Altar,  160 ;  quality  of  such  as  are  to  be  made, 
544.. 

Ministry,  Three  orders  of  Apostolical,  540;  succession  of,  from 
our  Lord,  530;  succession  of,  from  the  Apostles,  531. 

"Ministry  of  God's  Word,"  meaning  of,  177. 

Slinors,  Marriage  of,  262. 

Jlinor  Holydays,  [39].  [62]. 

Minor  Saints,  their  representations  in  art,  [39].  [61] ;  All  Souls, 
SS.  Thomas  and  Patrick  in  Calendars  of  Stationers'  Company, 
[37J. 

Miracles,  "The  beginning  of,"  85. 

Miracle  of  the  Loaves,  its  mystical  character,  95. 

"  Mirror  of  our  Lady,"  on  Nieene  Creed,  171 ;  altered  fonn  of 
Gloria  in  Excelsis  in,  195;  on  the  Sanctus,  ]83;  on  Lord's 
Prayer  at  Greater  Oblation,  191 ;  on  Triple  Repetition  of 
Lesser  Litany,  22  ;  on  the  word  Collect,  69  ;  on  Reverent  Ges- 
tures in  Praise,  7.  12 ;  on  "  Synge  rede  ond  say,"  Ix. 

Missa,  explanation  of  term,  145,  u.  1. 

"  Missa  Sicca,"  197. 

"  Missa  Sponsaliuni,"  27 1. 

"Missa  Votiva"  at  Marriage,  271. 

"Missa;  pro  Rege  et  Regina,"  27.  16S. 

Missal  of  Sarura  or  Salisbury,  ixviii.  68.  119.  184.  200. 

Miss.  Gallic.  Grimold.,  287,  marg. 


Miss.  Bobiense,  Mui-atori,  228,  Orig. 

Mitre,  the  covering  for  the  head  proper  to  the  Episcopal  Order  : 

it  represents  mystically  the  cloven  tongues  on  the  heads  of  the 

Apostles.     [See  Ecc.  Vestments,  Plate  II.] 
Mitres  and  staves  of  Trelawny,  Mews,  and  Laud,  574. 
Mixed  Chalice,  its  authority  and  symbolism,  173. 
Monasteries,  Ritual  effects  of  their  suppression,  xix,  xx. 
Monday  in  Holy  Week,  its  distinctive  memorial,  97. 
Monies),  St.,  mother  of  St.  Augustine,  [53]  ;    her  dying  reipiest, 

295. 
Monotone,  different  uses,  Iviii ;  in  reading  the  Lessons,  9. 
Monotonic  recitative,  the  basis  of  plain  song,  Iviii. 
Monophysite  Liturgy  of  St.  James,  146. 
Moral  Law  binds  Christians  equally  with  Jews,  247. 
"  Morians,"  meaning  of,  407.  439. 
Moses  a  type  of  Christ,  469. 
Mother  of  our  Lord  and  "  Mother  of  us  all,"  33. 
Mourning,  its  tokens  used  in  Lent,  91. 
Mozar.abic,  a  form  of  the  Galilean  Liturgy  used   in  .Spain,  147 ; 

Proper  Prefaces  in,  185;  Liturgy,  Epistle  for  Epiphanv  4th, 

87. 
Muratori,  Reeonc.  Poen.,  285. 
Music,  Ancient  Christian,  Ivi;  of  Mediaeval  Church,  lii;  remodelUnl 

with  the  Services,  lix ;  among  modern  Jews,  Ivi. 
JIusical  Intonation   in  Divine  Service,  li ;   character  of  Services 

retained,  Ixi ;    scales,  their  Grecian  names,  Ivi ;    scales  of  St. 

Ambrose  and  St.  Gregory,  Ivii ;   notation  of  Proper  Prefaces, 

&c.,  185. 
Mutual  Consent,  265  ;  Salutation,  22.  149.  200. 
"  Myroure  of  oure  Ladye,"  a  Ritual  Connnentary,  xix.  6. 
Jlystical  Body  of  Clu-ist,  how  formed,  321. 


"  N.  or  M.,"  explanation  of,  244-. 

Nadabar,  martyrdom  of  St.  Matthew,  140. 

Name,  of  Jesus,  [53]  ;  Christian,  used  in  Catechism,   kc,  244 ; 

changed   in  Confirmation,   258,  n.  2 ;  children  confirmed  by, 

258,  n.  2. 
Names  given  in  Baptism,  209. 

Naples,  King  of,  allowed  to  nominate  to  24  sees,  569. 
"  Natalis  Eueharistica,"  98. 

Nathanael,  whetlier  identical  with  St.  Bartholomew,  139. 
National  Flag,  crosses  of,  [45]. 

Nativity,  of  our  Lord,  its  date,  76 ;  of  B.  V.  M.,  [55]. 
Nate,  the  central  portion  of  the  body  of  churcli.    [See  Aisle, 

Chancel.] 
Navy,  The,  its  relations  to  the  Church,  Ixxviii.  527. 
Neale  on  Primitive  Liturgies,  148;   on  Words    of    Institution, 

187,  n.  1 ;  on  the  Eastern   Hymns,  69  ;  on   the  Eastern  mode 

of  observing  Epiphany,  84. 
Neale 's   Commentary  on   the  Psalms,   59.  314 ;    Hist.   Eastern 

Church  referred  to,   [63].  222,  n.  2 ;  Liturgiology,  essay  on 

Liturgical  quotations  in  N.  T.,  70. 
Neglect  of  Public  Worship  fineable,  [5]. 
Nero's  persecution  foreshadowed,  391. 
Neva,  waters  of,  blessed,  218,  n.  2. 
New  birth  in  Baptism,  214. 
New  Creation,  the  Lord  of  it,  85. 

New  Names,  Three  of  the  Apostles  distinguished  by,  80. 
New  Style,  [30]. 

New  Year's  Day,  a  conventional  observance,  83. 
Nicaja,   Council  of,  on    Lay  Baptism,  212 ;    decree    fur    ruling 

Easter,  [27]  ;  and  forty  days'  Fast  of  Lent,  90. 
Nieene  Creed,  its  origin  and  Liturgical  use,  170  ;  used  by  Eastern 

Ch.  at  Baptism,  223 ;  English,  Greek,  and  Latin  versions,  1C9, 

170. 
NichoU,  Sir  John,  on  use  of  Burial  .Service,  293. 
Nicholson,  Bp.,  on  Catechism,  213. 
Nicolas,  bt.,  [61]. 
Nicomede,  St.,  [49]. 
Nixon,  Bp.,  on  Catechiiing,  213. 


1 


INDEX  AND  GLOSSARY. 


6U3 


"Noble,"  its  ancient  signification,  eenso  of  it  in  tlie  Te  Deuni, 
13. 

Nocturnal  Services,  al.olislicd,  [28]. 

Nucturus,  meaning  of,  314. 

Non-Communicating  attendance,  157.  178,  179. 

Non-confonning  ministers  to  vacate  preferment,  [8]  ;  lecturers 
forbidden  to  preach,  [9] ;  party  in  Church,  l.\viii. 

Non-conformists  could  conscientiously  use  the  Prayer  Book  but 
would  not,  xsxvii ;  Prayer  for,  65. 

North-side  of  the  Altar,  that  part  of  tlie  front  of  the  Holy 
Table,  which  is  on  the  right  band  of  the  Cross,  and  conse- 
quently on  tlie  left  of  the  Celebrant. 

"  North-side  "  rubric,  IGO.  165.  593. 

Nortliey,  Sir  E.,  his  opinion  on  change  of  name  in  Confirmation, 
258,  n.  2. 

Notes  "  respecting  the  ministrations "  in  early  Prayer  Books, 
120. 

Notice  of  Holy  Communion,  171 ;  to  be  given  before  Communi- 
cating, 163. 

Notker,  author  of  Media  Vita  and  Dies  Tra,  297. 

Nowell,  Alexander,  reputed  author  of  Catechism,  242. 

Nunc  Dimittis,  its  early  use,  35. 

Nuremberg  Office,  prayer  from,  218. 


Oak,  St.  Augustine's,  xviii. 

Oath  of  Supremacy,  in  Sealed  Books,  549;  ordered  by  1  W. 
and  M.  c.  8,  549 ;"  ordered  by  21  &  22  Vict.  c.  48,  549. 

Oaths,  when  to  be  taken,  by  Clergy  Subscription  Act,  1865,  519. 

Obedience,  oath  of,  to  his  Superior  exacted  from  Bishop,  569; 
oath  of,  to  Pope  required  from  Bisliop  elect,  by  the  Roman 
Pontificals,  569  ;  profession  of,  by  Bishop  elect  to  Archbishop 
of  Canterbury  in  Old  Pontificals,  569. 

Obedience,  vows  of,  in  Baptism,  223. 

Obiit  Service  at  Windsor,  302. 

"  Objections  and  Exceptions,"  raised  against  the  Prayer  Book  at 
the  Savoy,  xxxix. 

Oljjections,  their  frivolous  nature  illustrated,  [13]. 

Oblation,  the  act  of  oU'ering  the  Body  and  Blood  of  Christ  in 
the  Holy  Eucharist. 

**  Oblations,*'  the  Broad  and  Wine  placed  on  the  Altar  pre- 
paratory to  Consecration  at  the  oftertory  or  "  lesser  oblation." 

Oblation,  of  Elements,  149.  172;  Prayer  of,  191;  Prayers  of,  in 
ancient  Liturgies,  151;  Prayer  of,  in  Reformed  Liturgies, 
154;  in  Scottish  Prayer  Book,  583. 

Obsecrations  of  the  Litany,  51. 

Occasional  Offices,  hymns  might  be  appropriately  introduced 
in,  Ixv. 

Occasional  Prayers  and  Thanksgivings,  61. 

Occasional  Thanksgivings,  not  fully  authorized  until  1661,  66. 

OccuEEENCE  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  Irish  Prayer  Book,  585. 

Oiierings  at  Churehings,  306. 

Offertoey,  or  lesser  oblation,  the  offering  up  of  the  Bread  and 
Wine,  and  of  the  Alms  in  the  Holy  Eucharist. 

Olfertorium,  a  short  Anthem  (or  offertory  sentence)  sung  at 
oblation  of  elements,  173. 

Offertory,  172;  sentences,  classifications  of,  174;  money,  appli- 
cation of,  199. 

Offices,  daily  Mediaeval,  tlieir  complex  form,  [63] ;  of  the 
Eastern  Cluirc  li,  [62],  [63]  ;  for  anointing  the  Sick,  A.D.  1549, 
287;  for  the  departed,  Sarum  Psalms,  321—323.  345,  316. 
349.  370.  372,  373.  385.  401.  404.  482.  496,  497.  503.  510. 
518.  520.  522—524 ;  of  the  Primitive  Church,  of  what  they 
consisted,  [62]  ;  Mediaeval,  well  adapted  to  Communities,  [63J  ; 
consisted  of  seven  separate  Services,  [63]. 

Oflrandre,  198. 

Old  Service  Books,  their  dirciHions  minute  and  tedious,  [21]. 


Omission  of  an  order  not  necessarily  a  revocation,  258. 

Omissions  of  Names  in  the  English  Calendar,  [37]. 

Onesiphorus  prayed  for  after  death,  301. 

"  Open  peuance  "  not  now  possible  or  desirable,  309. 

"  Open  Prayer,"  meaning  of,  [4]. 

Opposition  to  the  Common  Prayer,  Reasons  for,  [12]. 

Oratory,  the  first  Christian  one,  how  consecrated,  liv. 

"  Order  of  Common  Prayer  to  be  sung  in  Churches,"  Ix. 

"Order  of  Communion,"  added  to  the  Mass,  150;  referred  to, 
177.  180.  195. 

"Order"  for  Daily  Prayer,  its  simple  meaning,  1;  for  the 
Visitation  of  the  Sick,  277  ;  of  Prisoners,  586. 

Order  of  delivery  of  Elements,  190. 

Orders,  derivation  of  the  word,  540;  Sacramental,  510;  cannot 
be  made  void,  553 ;  English,  recognized  by  Pope  Julius,  536. 

Oedinal,  the  Offices  for  the  Consecration  of  Bishops,  and  the 
Ordination  of  Priests  and  Deacons. 

Ordinal,  English,  Derivation  of,  532 ;  Revision  of,  535 ;  autho- 
rized and  annexed  by  Act  of  Uniformity,  534 ;  incorporated 
with  the  Prayer  Book,  xl ;  of  1549,  535 ;  of  1552,  536  ;  of 
1662,  537 ;  attempt  for  Revision,  1689,  538 ;  absence  of  notes 
on,  532;  introduction  to,  530;  preface  to,  540;  on  Visitation 
of  the  Sick,  275. 

Ordinarium  Missa;,  145.  148. 

Oedinaet,  the  Bishop  of  the  Diocese  or  other  person  acting  by 
his  authority. 

Ordinary,  definition  of,  551.  559;  and  justices  to  determine 
offences  and  conviction,  [5]. 

Ordination,  Canonical  Impediments  to,  512;  Canonical  Re- 
quisites for,  542.  559 ;  Essentials  of,  538 ;  Words  essential  to, 
539;  Effect  of,  539;  Greek  words  for,  538;  and  Mission 
distinguished,  553 ;  Power  of,  reserved  to  Bishops,  543 ;  by 
Priests  null  and  void,  543 ;  Place  of,  541 ;  Times  of,  544 ; 
Persons  to  he  present  at,  541 ;  Testimony  of  People  to  pre- 
cede, 541.  555. 

Origen  catechized,  241 ;  speaks  of  forty  days'  fast,  90. 

Oriflamme,  the  banner  of  St.  Denys,  [59]. 

Ornaments,  all  the  several  articles  used  in  Divine  Service, 
whether  vestments  of  the  ministers  or  furniture  of  the  Church. 

Ornaments  of  Church  and  Ministers,  Ixx. 

"  Ornaments,"  what  they  mean,  distinction  by  the  Judges,  Ixx  ; 
as  in  use  in  second  year  of  King  Edward  to  be  retaine<l,  [6]  ; 
some  omitted  as  inconsistent  with  our  Prayer  Book,  Ixxiii ; 
Edwardian,  what  they  were  —  four  sources  of  information, 
Ixxi ;  Comparative  List,  Ixxii ;  of  the  Church,  and  ministers^ 
specification  of  them  desired  by  Bp.  Cosin,  Ixxvi ;  intentionally 
legalized  in  the  revision  of  1662,  Ixxv;  characteristic  of  mili- 
tary and  other  official  classes,  Ixxvii ;  Essential  and  Supple- 
ment.al,  Ixxvi. 

O  Sapientia,  [61].  [76]. 

Osiander,  a  Foreign  Reformer,  xxvii. 

Osmund,  St.,  his  revision  of  English  Liturgy,  xviii.  17.  147.  149. 

Our  Lady,  the  old  English  designation  of  the  Blessed  Virgin, 
retained  in  our  Table  of  Lessons. 

"  Outward  and  visible  Sign,"  249. 

Overall,  Bp.,  reputed  author  of  latter  part  of  Catechism,  212  ; 
his  practice  .at  Greater  Oblation,  192 ;  on  Solitary  Masses,  198. 


"  Pa^dagogus"  of  St.  Clement  of  Alexandria,  241. 

"  Pain  beni,"  198. 

Palestrina,  appointed  by  Council  of  Trent  to  reform  Cli.  Music,  lix. 

Pall. — 1.  A  covering  for  a  bier.    2.  A  vestment  woven  of  lamlis' 

wool,  formerly  received   from   the   Pope  by  Archbishops,  and 

figured  in  the  arms  of  the  Abp.  of  Canterbury. 
Palls  of  Archbishops,  how  made,  [39]. 
Pahnatius,  case  of,  223. 
Palm  Sunday,  why  so  called,  96. 
Palm  bearing,  97  ;  branches.  Benediction  of,  96. 
Palmer  on  Gallican  Liturgy,  148 ;  on  Liturgy  of  St.  Mark,  146 ; 

on  the  refuling  of  Holy  Scripture,  [25]  ;  on  Private  Celebration, 
4  II  2 


G04 


INDEX  AND  GLOSSARY. 


290 ;  on  position  of  Gloria  in   Excelsis,  19 1 ;  on  Vow  of  Olie- 

(lience,  223. 
Punielius,  latnrgicon  Ecclesioo  LatiiijE,  70 ;  on  corrupt  forms  of 

Gloria  in  Exculsis,  194. 
Pamphlets  against  the  Prayer  Book  in  1660,  [12]. 
Pantheon  at  Eome,  its  Christian  dedication,  li3. 
P.arables,  Christ  speaking  in  them,  421. 
ParaboHc  Instruction,  423. 
Paraphrase  of  the  Apostles'  Creed,  20  ;  of  the  Lord's  Prayer  by 

Keble,  32. 
Parents  formerly  forbidden  to  act  as  Sponsors,  216. 
Parish  to  provide  Elements,  198 ;  -Priests  to  frequently  declare 

the  vernacular  form  for  Baptism,  231,  Orig. 
Parishioners,  what  they  are  liable  to  provide,  Ixxiv ;  to  provide 

true  copies  of  the  Book  of  Common  Prayer  under  penalty,  10. 
Parish  Eegisters,  neglect  of  during  the  Ilehellion,  [14]. 
Parker,  Abp.,  Consecration  of,   536;    on  wafer  bread,  198;  Q. 

Eliz.,  letter  to,  on  Ritual,  Lwii ;  on  interpretation  of  Canons, 

243. 
Parkliurst,  Bp.,  on  wafer  bread,  198. 
Parliament,  Authorship  of  Prayer  for,  61. 

Parliamentary  debate  on  Settlement  of  Ileligion,  in  1660,  xx.wii. 
Parochial  notices,  172. 
Pascha,  Dominica;  Passionis,  Resurreetionis ;   Anuotiuum,   101. 

107. 
Pasque  Eggs  in  Xorth  of  England,  101. 
Passion  of  our  Lord,  how  read  in  Salisbury  Missal,  96. 
Passion  Psalms,  319.  342.  408.  439. 
Passion  Sunday,  proposed  change  of  Collect  in  1688,  95  ;  why  so 

called,  95. 
Pastoral   Staff,   the   crook  used  by  Bishops,   now   generally 

home  by  their  chaplains.     [See  Ckozier.] 
Paten,  the  plate  on  which  the  Element  of  Bread  is  placed  ;br 

consecration  and  administration  in  the  Holy  Eucharist. 
Patient  waiting,  371. 
Patras,  martynlom  of  St.  Andrew,  129. 

Patriarchal  age,  its  witness  to  the  principle  of  ceremouiiJ  wor- 
ship, xlvi.  xlviii. 
Patristic  writings,  read  occasionally  as  Lessons,  [23]. 
Paul,  St.,  bis  Conversion  now  his  only  Festival,  131 ;  meaning  of 

his  name,  407;  and  the  Collect  for  Scxagesima,  89 ;  Liturgy 

of,  147. 
Paul  of  Samosata,  his  Baptism  held  not  valid,  212. 
Paul's,  St.,  School,  "  Catechism  with  -ABC"  used  at,  212. 
Paulinus,  Bp.  of  Nola,  private  celebration  for,  290. 
"  Pax  "  after  marriage,  274. 

Peace,  Collects  for,  their  introduction  and  connexion,  24.  38. 
Peace  of  God  in  the  Cliurch,  498. 
Pcckham,  Abp.,  his  Const,  on  Catechizing,   211;  his    Const,  on 

Communicants  being  Confirmed  persons,  260. 
Pelagian  heresy  condemned  by  St.  David,  43. 
Pell,  Dr.  John,  reviser  of  chronological  calendar,  [27]. 
Penance. — 1.  Repentance,  as  in  Comraination  Service.     2.  Peni- 
tential discipline,  as  in  the  33rd  Article. 
Penitential,  Prefix,  how  appropriate  to  Daily  Service,  1 ;  Psalms, 

all  used  on  Ash-Wednesday,   92 ;  Ps.  in  Vis.  of  Sick,    277  ; 

Psalms,  322.  356.  367.  385.  457.  503.  516. 
Pentecost,  its  meaning  and  observance,  Jewish  and  Christian,  112. 
People,  Tlie,  reciting  a  Collect  in  Bajit.  Otfices,  221. 
I'erambulatious  or  Beating  Bounds  on  Rogation  Days,  exhortation 

for,  110;   Psalms  for,  110. 
Perceval  on  the  State  Services,  578. 
Perpetua,  St.,  [43]. 
Perpetuus,  Bp.,  of  Tours,  73. 

Perry,  Mr.,  on  "  Black  Rubric,"  199 ;  on  Reservation,  290. 
Persecutions,  Literal  and  Prophetic,  429. 
Persons  desiring  Prayers  of  Church,  Service  for,  65. 
**  Persuasion,"  its  first  introduction  as  indiciiting  an  opinion  or 
-     sect,  [13]. 

"  Perused,"  its  technical  sense,  xxxi. 
Pestilence,  private  Communiou  in  times  of,  289.  292. 
Peter,  St.,  claims  of  his  successors  at  Roirc,  138;  customs  of  ihe 


Pope  <ind  people  on  his  Festival,  137,  138  ;  one  of  the  oldest  ol 
the  Clu'istian  Festivals,  137 ;  united  with  St.  Paul  in  the  day 
of  Commemoration,  137,  138 ;  Liturgy  of,  146. 

Peter  and  Paul,  SS.,  alteration  in  the  Collect  by  Bp.  Cosiu,  138. 

Peterborough,  Anthem  at,  in  Lent,  297. 

Petitions  to  restore  use  of  Common  Prayer,  xxxvii. 

PhUip,  St.,  the  Apostle,  134. 

Philip,  the  Deacon,  134  ;  baptizing,  212.  222. 

Philippian  gaoler,  his  Baptism,  211. 

Phillpotts,  Bp.,  on  Christ's  continuous  Sacrifice,  58. 

Physiological  analogy  respecting  union  with  Head,  244. 

Pica  type,  [17]. 

Pie,  The,  its  complexity  and  difficulty,  [16]. 

Pinninius,  Ancient  Creed  in,  17. 

Piscina,  a  stone  basin,  with  a  drain  to  carry  off  water  used  m 
the  ablutions  of  sacred  vessels,  &c. 

Pius  IV.  otVers  to  confinu  tlie  Prayer  Book,  xxxv.  536. 

Plain  Song,  The  Ancient,  utilized  at  the  Reformation,  li.x. 

Pliny,  his  mention  of  Christian  Hymns,  Iv. 

Pollanus,  his  Glastonbury  Prayer  Book,  167.  196. 

Polycarp,  St.,  quoted  Gloria  in  Exc.  at  his  Martyrdom,  19 1 ;  on 
Visitation  of  the  Sick,  275. 

"  Pomp,"  meaning  of,  222. 

Pontifical,  varied  for  e-ach  diocese,  532 ;  proposed,  1640,  536. 

Portiforia,  or  Portuises,  xx. 

Portraits  of  Christ,  377. 

Posidonius,  Life  of  St.  Augustine,  295,  n.  2 ;  on  St.  Augustine's 
Visitation  of  the  Sick,  275. 

Position  at  Font  of  persons  to  be  Baptized,  217,  Orig. ;  of  person 
making  Baptismal  rennnciation,  222 ;  of  persons  making  Baj)- 
tismal  Confession  of  Faith,  223 ;  of  Priest  and  people  at  Font. 
218  ;  of  Priest  at  the  Altar,  159. 

Positions  of  ehUd  during  trine  immersion,  226,  Orig. 

"  Post  Communio,"  meaning  of,  68. 

PosT-CoMMUNION,  the  part  of  the  Liturgy  which  comes  af  er 
the  Communion  of  the  people. 

Post-Communion,  150. 

PouUain.     See  Pollanus. 

Pouring  of  Water  in  Baptism,  226. 

Poynet,  Bp.,  reputed  author  of  Catechism,  212. 

Praeparat.  Missa,  Psalm,  Sarum,  348. 

Praise,  a  continuous  Service,  lii. 

Prayer  Book,  its  general  acceptance  in  1549,  xxx ;  its  sup- 
pression A.D.  1645,  xxxvi ;  great  demand  for,  when  prospect  of 
Restoration,  xxxvii ;  its  authorization,  xlii ;  its  comprehensive 
directions,  lii ;  attempt  to  remodel  it  in  the  reign  of  William 
III.,  xliii ;  Baxter's,  Dissenters',  and  Lord  Burleigh,  xxxix ;  of 
1549,  Holy  Comm.  at  Burials  in,  296 ;  its  Rubric  for  reser- 
vation, 289. 

Prayer,  Common,  public,  open,  distinguished,  [2]. 

Prayer  for  Church  MUitant,  174;  its  Title,  174 ;  for  a  Sick  Child 
or  person  in  danger,  287 ;  for  Departed,  from  ancient  Vesper 
Office,  301 ;  of  Humble  Access,  185 ;  of  Consecration,  186 ;  of 
Invocation  in  Confirmation  Office,  257;  of  Commendation 
for  one  troubled  in  Conscience,  288. 

Prayers,  of  Oblation  and  Thanksgiving,  191 ;  of  the  Church  in 
New  Testament,  69;  after  Versicles  in  Vis.  of  Sick,  278;  com- 
mendatory at  Ordination,  547  ;  in  Her  Majesty's  Navy  daily, 
[20] ;  for  the  Sovereign  and  Family,  27 ;  for  the  departed, 
156.  175,  176.  301 ;  not  argued  about  but  prayed,  297. 

Precautions  in  Administration  of  Baptism,  226. 

Precedence  of  Sovereign  before  Bishojis,  53. 

Precentor,  bis  part  in  Divine  Service,  li. 

Pkeces,  the  petitions  made  by  the  Priest  between  the  Lord's 
Prayer  and  the  First  Collect  at  Mattius  and  E\'ensong. 

Preces,  Feriales  translated,  21 ;  Ambrosian,  St.  Fulda,  Mozar,ibic, 
46. 

Preface,  to  the  Book  of  Cmnmon  Pniyer,  [11];  of  1519,  attributed 
to  Cranmer,  [15]  ;  of  15 19  compared  with  that  of  Quignonez, 
[15];  of  1661,  notes  on,  [11];  in  Communion  Office,  182. 

Prefaces,  Proper,  184. 

Pre-sanctified  Elements,  101. 


f 


INDEX  AND  GLOSSARY. 


CU5 


Presbyterians,  tlieir  publications  against  Prayer  Boole  in  IGfiO, 
[12J ;  attempts  to  influence  Cliarles  II.  against  Prayer  Poole, 
xxxvii ;  their  objection  to  Thanksgiving  after  Baptism,  228 ; 
their  objection  to  proper  position  of  Font,  217 ;  their  objections 
to  answers  of  sponsors,  22  i ;  their  oVjection  to  sanctifying  of 
Water,  218 ;  Form  for  "  Communion,  or  Supper  of  the  Lord," 
206;  Minister  excused  attendance  on  House  of  Commons,  xl. 

Presence  of  Christ  in  H.  Eucharist,  155 ;  the  cause  of  Christian 
Unity,  157. 

Presentation  of  Christ  in  the  Temple,  131 ;  an  act  of  His  humilia- 
tion, 132. 

Presentation  of  Candidates  for  Orders,  Ancient  form  of,  547. 

Peiest,  a  Church  officer  of  the  second  order,  whose  distinctive 
"office  and  work"  is,  1.  To  offer  sacrifice  to  God.  2.  To  ad- 
minister grace  to  men. 

Priest,  Position  of,  at  Altar,  159 ;  after  Marriage  Service,  271 ; 
officiid  dress  of,  159.  588 ;  "  Priest  alone,"  4. 

Priests,  Form  and  Manner  of  Ordering,  537.  554;  summary  of 
Service  in  Sacramentaries,  Pontificals,  and  Ordinals,  533. 

Priesthood,  Action  of,  in  Ordination,  513 ;  of  the  Laity,  22,  23. 

Primitive  Church,  Seasons  for  Baptism  in,  215 ;  catechizing  in, 
241 ;  H.  C.  at  burials  in,  296. 

Principles  of  Ceremonial  Worship  in  Early  Church,  xlviii;  in 
Church  of  England,  11. 

IVisca,  St.,  [39]. 

Private  Baptism  not  to  be  without  necessity,  231 ;  provided  for 
by  ancient  Rubrics,  231. 

Private  Celebration,  289;  Ritual  requirements,  290 ;  no  novelty, 
290 ;  restrictions  regarding,  290. 

Private  Confession  a  recognized  practice  in  Cli.  of  E.,  283 ;  when 
expedient,  284. 

Private  recitation  of  Diiily  Offices  by  the  Clergy,  [19]. 

"  Pro-Anaphora,"  148. 

Procession  of  the  Holy  Ghost,  170. 

Procession  in  MaiTiage  Service,  271. 

Processional,  English,  of  Cranmer,  xxii. 

Proclamations  of  Queens  Mary  and  Elizabeth,  xxxiii. 

Procter,  on  proposed  revision  of  1689,  xliii. 

Profession  of  faith  required  at  Baptism,  222 ;  at  Visitation  of  Sick, 
281. 

Prohibited  times  for  Marriage,  [28].  263. 

'*  Promise  and  vow  "  in  Baptism,  245. 

Proniptorium  Parvulorum,  on  word  "  buxumnesse,"  267,  n.  0. 

I'rouoiuis,  Change  of,  in  Versicles,  &c.,  6;  in  Psalms,  324.  347. 

Proper  Lessons  for  Sundays — principle  of  the  Cycle,  [26]. 

Proper  Psahus,  Table  of,  [26]. 

Prophecy,  connecting  the  Old  and  New  Dispensation,  16. 

Protestants,  lapsed.  Service  for,  in  Irish  Prayer  Book,  586. 

I'rothesis,  Chapel  and  Office  of,  173. 

1 'rotocletos,  a  designation  of  St.  Andrew,  129. 

Pryraer,  The  King's,  xxv. 

Prymers  in  English  and  Latin,  xxiv ;  old  English,  translation  and 
contents,  xix. 

Psalms,  The,  by  whom  composed,  313;  always  intended  to  be 
sung,  Ix ;  om-  Lord's  application  of  them,  316 ;  their  earliest 
Liturgical  use,  313;  Apostolic  application  of  them,  316;  man- 
ner of  using  in  Divine  Service,  313 ;  three  modes  of  saying  or 
singing,  315 ;  their  weekly  recitation,  314 ;  their  monthly  reci- 
tation, its  value,  315 ;  Bible  version  of,  315 ;  natural  division  of 
many  into  three  portions,  331 ;  Proper,  principle  of  their  selec- 
tion, 24.317;  their  purpose,  313;  their  many-sided  application, 
316;  verses  of,  numbered,  316  ;  to  be  said  in  private  by  Bishop 
Elect  at  Consecration,  570;  their  use  as  Introits,  68;  of  degrees, 
496—506;  in  Bur.  Office,  295;  in  Marr.  Service,  270;  in  Vis. 
of  Sick,  286  ;  in  Churching  of  Women,  305. 
Psalms,  First  Book,  what  they  point  to,  373. 

Psalms,  Second  Book,  373  ;  their  characteristic,  -112. 

Psalms,  Third  Book,  416. 

Psalms,  Fourth  Book,  445. 

Psalms,  Fifth  Book,  470. 

Psalter,  Introduction  to,  313;  its  divisions,  313;  ancient  systems 
of,  314;  pre-reformation  use  in  English  Church,  31-1;  Enghsh, 


its  gradual  growth,  313.  315 ;  English,  what  it  represents,  316; 
English,  order  in  which  to  be  read,  [22]. 

Psalters,  "  Ecclesiae  Sarum  et  Eboracensis,"  314. 

Public  Baptism  to  be  in  the  Church,  215 ;  Confession  and  Abso- 
lution no  novelty,  181. 

Pulluin,  his  "  L'Ordi-e  de  Prieres  Eeclesiastiques,"  2. 

PcLPiT,  a  raised  structure  of  wood  or  stone  generally  used  for 
preaching  from. 

"  Pulpit,"  how  to  be  understood  in  Commination  Service,  307. 

Punishment  for  offences  against  the  Act  of  Uniformity,  [4],  [5]. 

"  Papilla  oculi,"  on  Baptism  of  Christ,  209,  u.  1 ;  on  Lay  Baptism, 
212. 

"Pure  Offering"  of  Malachi,  152. 

Pure  Water  the  matter  in  Baptism,  211. 

Purification  of  B.  V.  Mary,  131,  132 ;  jiroper  time  of  observing 
it— why,  132;  its  Title,  Epistle,  and  Collect  altered,  131. 

PuEiFlCATon,  a  linen  cloth  used  for  wiping  the  C'h;dice  after  the 
Ablutions. 

Puritan  leaven,  its  fermenting  power,  Ixviii. 

Puritans,  their  antagonistic  use  of  the  Press,  xxxv ;  their  super- 
stitious antipathy  to  the  sign  of  the  Cross,  227;  their  memorial 
against  Lay  Baptism,  212,  n.  1 ;  their  objection  to  the  Magnifi- 
cat, 33,  34;  their  objection  to  public  Confession  by  people,  181; 
their  objection  to  Pr.  of  Invoc.  in  Confirmation,  257 ;  their  ob- 
jection to  Marriage  Rubrics,  263 ;  their  obj.  to  word  "  worship," 
269;  their  objection  to  word  "depart,"  267,  n.  2;  their  obj.  to 
Burial  Service,  296 ;  their  wish  to  substitute  transl.  of  1611  for 
Commandments,  247 ;  their  wish  to  secularize  Marriage,  274 ; 
their  wishes  with  regard  to  Catechism,  243 ;  their  practice  of 
sermons  at  funerals,  296 ;  their  scandal  at  the  public  irreve- 
rence, 3. 

Puritanism  developed  bj  foreign  influence,  xxx. 

Puscy,  Dr.,  his  letter  to  the  Bishop  of  Oxford  quoted,  50;  his 
"  Scriptural  Views  of  Baptism  "  referred  to,  213.  218,  u.  2. 


Quadragesima,  Sancti  Martini,  73 ;  Sunday,  88,  89. 

Queen  Elizabeth,  her  Thanksgiving  Prayer,  66. 

Queen's  Mandate,  History  of,  568. 

Quignonez'  Reformed  Breviary,  its  influence,  xx.  [15] ;  manner 

of  using  Apostles'  Creed,  17. 
Quiuquagesima  Sunday,  89. 

Quintin,  St.,  companion  of  SS.  Luciun  and  Denys,  [39]. 
Quintianus,  his  Rogation  at  Auvcrgne,  46. 
"  Quires  and  places  where  they  sing,"  25. 


'  Ratify  and  confirm,"  255,  256. 


'  Read,' 


!ay,- 


'  Sing,"  Old  technical  language,  Ix. 


"  Reading-desk,"  when  invented,  [64]. 

Reading-pew,  the  Chancel  stall  occupied  by  the  OtficLint  at 

Mattins  and  Evensong,  307. 
Real  Presence,  not  denied  in  Black  Rubric,  199. 
Reasons  which  influenced  the  Revisers  of  1661,  [11]. 
"  Reception  into  the  Church,"  by  the  very  act  of  Baptism,  227. 
Recitation  of  the  Daily  Service  by  the  Clergy,  [19]. 
Reconciliation  of  Churches  Service  in  Irish  Prayer  Book,  586. 
Recusants,  The  first,  xxxv. 

P.cform.ation,  its  Catholicity  injured  by  Foreign  influence,  xxx. 
Reformed  Liturgy  of  Chnrch  of  England,  150. 
Refreshment  Sunday,  94. 
Regeneration  in  Baptism,  213 ;  most  distinctly  held  by  Ch.  of  E., 

229. 
Regina  v.  Benson,  case  of,  262. 
Relics  of  SS.  Lambert,  [53] ;  Martin,   [51]  ;  The  Holy  Cross, 

[47].  [53]. 
Remigius  or  Remi,  St.,  [57]. 
Remiremont,  Bapt.  Office  of,  220. 
Renunciation  in  Baptism,  Ancient  English  and  other  forms,  222, 

and  n.  2. 
"  Renunciation  of  the  Devil,"  &c.,  245 ;  vow  of,  in  Ba[.tism,  223. 


606 


INDEX  AND  GLOSSARY. 


Reordination  sacrilegious  and  heretical,  540. 

Kepeal  of  Acts  respecting  Divine  Service,  [6]. 

Ee-presentation  in  Eucharist,  155. 

Reproaches  on  Good  Friday,  101. 

Reeedos,  the  ornamental  structure  that  is  placed  ahove  and 

behind  the  Altar. 
Reservation  of  Eucharist,  198;  in  time  of  Queen  Elizaheth,  290; 

for  the  Sick  in  1549,  289;  recent  instances  of,  290;  in  Scottish 

Church,  290 ;  by  Nonjurors,  290. 
Reserve  in  personal  application  of  Psalms,  439,  440. 
Reserve  on  subject  of  Holy  Eucharist,  146,  n.  2. 
Responds  to  the  Lesson,  [23]  ;  Examples  of,  [16]. 
Responses,  the  answers  made  by  the  choir  and  people  after  the 

Versicles  or  Preces,  in  the  Litany,  after  the  Commandments,  &c. 
Responses  after  Commandments,  167. 
Responsive  worship,  on  what  the  system  is  founded,  23. 
Restoration  of  Charles  IL  Service,  578. 
Restoration  of  Church  Services  in  1660,  immediate,  xxxvii. 
Resurrection,  the,  A  Psalm  of,  402. 
Retadle,  a  shelf  or  ledge  behind  the  Altar,  properly  a  part  of 

the  rercdos,  srnd  often  incorrectly  called  the  super-altar.    [See 

SUPEB-ALTAE.J 

Reverence  done  to  Gospel  in  Eucharistic  Service,  169. 

Revised  Prayer  Book  made  unlawful  by  Q.  Mary,  x.\xiii. 

Revision  of  Prayer  Book  in  Elizabeth's  reign,  xxxiii ;  accepted 
by  Parliament  without  discussion,  xxxiv;  well  received  by 
Romanists,  xxxiv;  in  the  reign  of  James  after  Hampton- 
Court  Conference,  xxxvi ;  of  1661,  xl.  537  ;  of  1871,  xhii. 

Reynolds,  Bp.,  composed  or  compiled  General  Thanksgiving,  66  ; 
complained  of  shortness  of  Catechism,  2 12. 

Richard,  St.,  [45]. 

"  Right  hand,"  meaning  of  position  in  Marriage  rubric,  2G3. 

Right  hands  joined  in  Marriage,  270. 

Ring,  benediction  of,  269,  Orig.;  delivery  of,  268;  of  Edward 
the  Confessor,  [57]. 

Riper  years.  Baptism  in,  23G. 

"  Riper  Years,"  limits  of,  238.  240. 

Ritual  Introduction,  xlvi. 

Ritualism,  elaborate  in  heaven,  xlix  ;  Patriarchal,  xlvi ;  Mosaic, 
really  Divine,  xlvil ;  revelation  to  ISezaleel  and  Aholiab,  xlvii ; 
revelation  to  King  David,  xlvii ;  the  old,  transfigured  by  our 
Lord,  liv ;  of  the  Apostolic  age,  xlviii;  its  revival  —  what 
should  influence  and  regulate  it,  Lxxx;  us,ages  of  English 
Liturgy,  158 ;  of  Adult  Baptism,  210. 

Ritus  Baptizandi,  210;  actual,  222. 

Rochet,  the  linen  garment  ordinarily  worn  by  Bishops,  568. 

"  Rock  of  Ages,*'  mystical  sense  of,  351. 

Rogation  Days,  the  Monday,  Tuesday,  and  Wednesday  before 
Ascension  Day,  set  apart  for  special  prayer  and  fasting. 

Rogation,  meaning  of,  109;  Sunday  and  Week— their  institu- 
tion, 110  ;  Fasts,  Sevenfold  Litany  on,  47  ;  Week,  Collects  for, 
by  Bishop  Cosin,  110;  Epistles  and  Gospels  for,  110  ;  Services 
and  Homily  for,  110 ;  observed  yearly  in  the  English  Church 
before  Ascension-tide,  46 ;  Litanies  decreed  by  various  Coun- 
cils, 46. 

Roman  Catholics,  burial  of,  293 ;  Attempt  to  reconcile  extreme, 
xxxiv. 

Rome,  Liturgy  of,  146 ;  never  used  liy  Church  of  England,  147, 
n.  2 ;  "  When  at,  do  as  the  Romans  do,"  saying  of  St.  Ambrose, 
[45]. 

ROOD-SCKEEN,  the  partition  which  divides  the  chancel  from  the 
nave.  It  ought  always  to  be  surmomited  by  the  Holy  Rood 
or  Cross.     [See  xlix.] 

Routh,  Dr.,  on  Gloria  Patri,  7. 

Royal  Exchange,  Legend  on,  316. 

Royal  Family,  when  first  prayed  for,  27. 

Royal  Maundy,  Office  for,  99. 

Royal  Pi'oclamations,  under  Act  of  Uniformity,  27. 

Rubric,  The  First,  necessity  for  it,  Ixv ;  its  prominent  position, 
Ixv  ;  why  retained,  Ixxiv  ;  on  seasons  for  Baptism  from  1549 
to  1661,  216;  of  1548  on  Catechizing,  242;  of  present  P.  B. 
on  Catechizing,  24^ 


Rubrics,  to  what  they  point,  li ;  their  reform  by  the  Convocation 
Committee,  xxi ;  Four  early  reformed  ones  comparetl,  Ixvi ; 
after  the  three  Collects— their  importance,  25;  introductory 
to  Liturgy,  163 ;  after  Communion  Office,  197 ;  on  seasons  for 
Marriage,  263. 

Rubrical  directions  for  reading,  saying,  singing — what  they  mean, 
Ix. 

Rufinus  on  a  case  of  Lay  Baptism,  212 ;  his  Comment  on  the 
Apostles'  Creed,  17. 

Rule  as  to  Accessories,  authoritative,  Ixv. 

Rule  for  Priests  and  Deacons  saying  Daily  Service,  [19]. 

"  Rule  of  Truth."  what  it  was,  18. 

Russian  or  Easiern  Liturgy  of  present  day,  146. 


Sabellius,  his  heresy,  42. 

'*  Sacerdos,"  used  in  an  inclusive  sense,  22-1-,  n.  1. 

Sacerdotal  power  derived  from  the  Holy  Ghost,  563. 

Sachament,  an  outward  visible  sign  of  an  inward  spiritual  grace, 

and  a  means  whereby  we  receive  that  grace.     [.See  the  Cate- 
chism, 249.] 
Sacramentaries  of  5th  and  6th  centuries,  rather  compiled  than 

composed,  68 ;  ancient,  their  Collects,  [63] ;  of  SS.  Leo,  Gela- 

sius,  and  Gregory,  proper  prefaces  in,  185 ;  of  Gelas.  and  St. 

Gregory  on  Confii-mation,  251.  257;  on  Benediction  of  Water, 

224. 
Sacramentary  of  Gelasius,  Third  Collect  at  Evensong,  39  ;  of  St. 

Gregory,  w'hat  it  represents,  xviii;  on  Baptism,  209.  211. 
Sacraments,  number  of,  249. 
"  Sacraraentum,"  or  military  oath,  157. 
Sacrifice  of  Clirist  continuous,  58.  188. 
Sacrifice,  Eucharistic,  152.  188.  385. 
Sacrificial  terms  early  applied  to  H,  Eucharist,  153. 
Saints  commemorated  by  Ch.  of  England,  [37]  ;  Eastern,  Modem 

Roman,  Salisbury  Use,  comparative  view  of,  [38 — 60] ;  Frenclu 

in  Eng.  Cal.,  [37]. 
Saints'  Days,  origin  of  their  obsei*\'ance,  79.  295. 
Salem,  its  typical  sense,  421. 

Salisburj-  Breviary,  Prayers  for  King  and  Queen,  27. 
Sidisbury  Manual,  its  Rubrics  on  Baptism,  212 ;  on  seasons  foi 

Baptism,  216. 
Salisbury  Missal,  149.  200 ;  preference  given  to  it,  Ixxii ;  Ruhrit 

for  First  Sunday  after  Trinity,  116. 
Salisbury  Rubric  on  Font  or  substitute,  217  ;  as  to  position  of 

persons  to  be  baptized,  216,  Orig. 
Salisbury  Use,  Ad  faciend.  Catech.,  219,  Orig. ;  in  Vis.  of  Sick, 

277,  &c.,  Orig. 
Salisbury  and  York  Vernacular  Exhortation  to  Sponsors,  229, 

Orig. 
Saliva  used  in  Baptism,  210. 
Salt  used  in  Baptism,  210. 
Salutation  in  Vis.  of  Sick,  277. 
Salvation  of  unbaptized  infants,  230. 
Samaritans,  Confirmation  of,  251. 
Sancroft,  Secretary  to  Committee  of  1661,  xli ;  Supervisor  of  the 

Press  in  1662,  xlii. 
Sanctus  in  Communion  Ofiice,  183. 
Sand  substituted  for  water  in  Baptism,  211. 
Sanderson,  Bp.,  his  mode  of  public  service,  during  the  15  years 

persecution,  xxxvi;  his  Preface  to  P.  B.,  [llj.  236. 
Saruui  Exhortations  to  Sick,  280. 
Samm  Liturgy,  Analysis  of,  200.  149. 
.Sarum  Manual  on  Spiritual  Connnunion,  291. 
Sarum  Rite,  Dirge  of,  294,  &c. 

.Sarum  Rubric  on  Interrogatories  in  Baptism,  224;  after  Mar- 
riage, 203. 
"  Sarum  Use,"  or  Prayer  Ijook,  what  it  was,  xviii ;  Remodelled 

by  St.  Osmund,  xix ;  in  Matrimony,  261,  &c.,  Orig. 
Satan's  misquotation  of  Scripture,  440. 
Saturnalia,  ottered  difficulties  to  Church,  82. 
Savoy   Conference,  wliat  authorized  by  letters  patent,  xxxvii! ; 


INDEX  AND  GLOSSARY. 


C07 


liow  it  emlcil,  xli ;  exceptions  of  Prcslivterians,  4 ;  specimen 
of  tlieir  frivolous  character,  13,  n. ;  leader  of  the  Opposi- 
tion, [12]. 

Saxon  Homilies,  A.D.  700,  SI. 

"  Saying  "  explained,  2. 

Scamblcr,  lip.,  his  lawless  proceedings,  xxxv.  [64]. 

Schoolmasters  required  to  subscribe  to  the  Act  of  Unif ,  [8]. 

Scottish  Prayer  Book,  Mr.  Bright's  History  of,  580;  not  .sanc- 
tioned by  the  General  Assembly,  xliv ;  its  influence  on  English 
Book,  584;  errors  of  law,  &c.  in  publishing  it,  582;  vigorously 
and  successfully  opposed,  xliv. 

Scottish  Liturgy  in  extenso,  205;  referred  to,  151.  167. 175. 185, 
186.  190.  192.  197.  199. 

Seagcr's,  Mr.,  Edition  of  Portiforium  Sarisb.,  xix. 

"  Seal"  or  "  Sealing,"  terms  applied  to  Confirmation,  251. 

Sealed  Books,  405  ;  what  they  were,  xliii;  engraving  of  one,  front. 

Seasons  most  proper  for  Baptism,  215. 

Second  Prayer  Book  of  Edward  VI.,  xxxi. 

Sedilia,  seats  near  the  Altar,  to  be  used  by  the  ministers  during 
the  sermon  at  Holy  Communion. 

Sennacherib  a  type  of  Antichrist,  421. 

Sentences,  Exhortation,  &c.,  when  prefixed,  1 ;  used  as  Invita- 
tories,  1,  2;  *' Read  with  a  loud  voice"  implies  intonation,  2. 

Septuagesima,  &c.,  names  and  reckonings,  88 ;  Epistles  and 
Gospels,  89. 

Seemon,  an  oral  instruction  or  exhortation,  delivered  by  the 
preacher  at  Holy  Communion,  and  at  other  times,  172. 

Sermon  after  Marriage,  273. 

Sermons  and  Lectures  to  be  in  English,  by  injunction  of  Edward 
VI.,  xxvi ;  at  funerals,  296. 

Sekvice,  the  Canticles  and  other  parts  of  Mattins,  Evensong,  or 
the  Liturgy,  set  to  music,  more  elaborate  than  Chant  or 
Plainsong. 

"  Service  of  Song,"  sanctioned  by  our  Lord,  Iv ;  its  threefold 
division,  Iv,  n. 

Seven  Hours  of  Prayer,  Aggregation  and  Condensation  of,  [63]. 

Shakspeare  [Henry  VIII.  iii.  2],  222 ;  [King  Lear,  IV.  vi.], 
297. 

Sharpe,  Abp.,  on  prohibited  seasons  for  Marriage  in  1750,  263. 

Shell  us«l  for  Baptismal  atfusion,  226. 

Shepherd,  The,  of  Israel,  430. 

Shortening  the  Services,  5.  25.  40.  65. 

Shrine,  Ven.  Bede's,  Anecdote  of,  [49]. 

Shrove  Tuesday,  89. 

Sick,  The,  a  daily  prayer  for,  65 ;  Visitn.  of,  275,  &.c. ;  Conniiu- 
nion  of,  289. 

Sidonius  Apollinaris,  Gallic  processionals,  46. 

Sign  of  the  Cross,  its  abuse  and  disuse,  [21]  ;  sign  of  the  Son  of 
Man,  320. 

Signing  with  the  Cross,  226 ;  Canon  on,  227 ;  of  the  water  in 
the  Font,  218  ;  in  Confirmation,  258. 

Silvester,  St.,  [61]. 

Simon  Magus,  92. 

Simon  Zelotes,  St.,  142. 

"  Simplicity  "  no  characteristic  of  primitive  worship,  148. 

Singing,  God's  Church  a  singing  Church,  liii;  during  Com- 
munion of  ]»ople,  190. 

•'  Singing  cakes,"  a  term  applied  to  wafer  bread,  198. 

Sins,  Seven  deadly,  245. 

Sion  transfigured  into  the  New  Jerusalem,  439. 

"  Si  Quis,"  542. 

Slander  of  the  Church  and  Sacraments,  475. 

Smith,  Sir  Thomas,  secretary  to  Queen  Elizabeth,  xxxiii. 

"  So  to  eat,"  explanation  of  phrase,  186. 

S.  P.  C.  K.'s  translations  of  the  Prayer  Book,  xlv. 

Socrates  on  Antiphonal  singing  at  Antioch,  Ivi;  on  Missa  Sicca, 
197. 

Solemn  League  and  Covenant,  Declaration  against,  8. 

Solemnization  of  Matrimony,  261. 

Solitary  Masses,  197. 

Solomon,  a  philosopher  and  yet  a  ritualist,  xlviii. 

*  Son  of  David,"  Note  on,  586. 


"  Song,  Service  of,"  Ixi. 

Southchardefirth   [South   Charford,  now  annexed  to    Breamore 

and  Hale,  Hants]  parish  Manual,  229. 
Sovereign,  The,  always  prayed  for  in  the  English  Church,  26. 
Spain,  King  of,  allowed  to  nominate  Bishops  and  Abbots,  569. 
Sparrow,  Bishop,  Collection   and  Rationale  of,   12  ;  on   time   fo; 

Churching,  306  ;  on  Catechizing,  24'3. 
Special  Prayers  in  Vis.  of  Sick,  287. 
"  Spices,  the  principal,"  378. 
Spiritual  Communion,  291. 
"  Sponsalia,"  261. 
Sfonsors,  persons  who  answer  in  the  name  of  children  who  are 

brought  to  be  baptized  ;  "  Godfathers  and  Godmothers." 
Sponsors  simply   the  mouth-iiieces  of  the  child,  224;  their  re- 
sponsibility in  abeyance  while  parents  live,  229  ;  to  wait  at 

church  door  in  P.  B.  of  1549,  217. 
Sprinkling  in  Baptism,  211  ;  unauthorized  and  unsafe,  212.  226. 
Standard  adopted  as  to  accessories  of  Divine  Worshi]),  Ixvi. 
Standing,  posture  for  the  Priest  when  speaking  authoritatively, 

4  ;  posture,  intention  of  the   Reformers,  23 ;    at  the  Gospel, 

169  ;  of  Celebrant  in  receiving,  189. 
"  Standing  up,"  old  Rubric,  22. 
Star  of  Bethlehem,  what  supposed  to  be,  81. 
"  State  of  salvation,"  what,  246. 
"State  Services,"  [39].  578. 
Statute   of  Six  Articles,  its  influence  on  Prayer  Book,  xx;  its 

repeal,  xxi. 
Statute  25  Hen.  VIII.  on  Marriage  Licences,  261;   4  Geo.  IV. 

against   Clandestine  Mju'riages,  262 ;  26  Geo.  II.  on  publica- 
tion of  Banns,  262. 
Stephen,  St.,  78. 

Steps  into  primitive  fonts.  Seven,  211. 
Stole,  a  long  strip  of  rich  silk  worn  over  both  shoulders  by 

Priests  and  Bishops,  but  over  the  left  shoulder  only  by  deacons. 
Structure  of  Primitive  Liturgies,  148. 

Strype,  his  description  of  Lent  Services  in  Chapel  Royal,  Ixiii. 
Strype's  Cranmer,  [2].  [28].  216,  n.  1. 
Style,  Change  of,  73. 
Sub-deacon,  his  duties  at  the  Altar,  160. 
"  Sudden  death,"  Objections  and  Answers,  51. 
SuflVages  or  Preccs,  21. 
Suflrages  of  the  Western    Church   allied   to   Great   Collect   of 

Eastern,  21. 
Suffrages  in  Bur.  Office  of  1549,  299. 
Suicides,  Burial  of,  293. 
Sumatra,  martyrdom  of  St.  Thomas.  130. 
Sundays  after  Epiphany,  how  reckoned,  88  ;  and  other  holydays 

for  Public  Baptism,  215;  in  Lent,  not  Fast-days,  92. 
2i'*'eu5oK€jT€,  explains  old  English  "alloweth,"  220. 
SuPEK-ALTAE,  a  small  portable  slab  of  costly  material  formerly 

used  at  certain  times  to  consecrate  upon,  being  laid  upon  the 

Mensa.     [See  Mensa,  Retable.] 
Supeb-fhontal,  the  covering  of  the  Mexsa,  hanging  over  the 

frontal  for  about  six  or  eight  inches.     [See  FitoNTAL.] 
.Supremacy  restored  to  the  Crown  by  Act  1  of  Elizabeth,  xxxiii. 
Sursum  Corda,  182. 
Survey  of  Church  goods  In  1562,  Ixxii. 
"  Swine's  flesh,"  singular  re.iding  of  ancient  Vulgate,  335. 
Swithun,  St.,  [51]. 
Symbolic  usages,  Divine  authority  for.  Ixv ;    may  be  conibined 

with  highest  spiritual  worship,  Ixv. 
Symbolism   of   linen   cloths,    16 1 ;    of  Wedding-ring,  .268 ;    of 

Psalm  Ixxviii.,  425. 
Symbols  of  the  Name  of  Jesus,  [53]. 
"  Symbolum  Athanasii,"  always  sung  as  a  Psalm,  41. 
Symmachus,  Bp.  of  Rome,  placed  Gloria  in   Exeelsis  in  Liturgy, 

194. 
Sympathy  between  animate  and  inanimate  works  of  God,  522. 
Synodals  explained,  [16]. 


608 


INDEX  AND  GLOSSARY. 


Tabernacle  of  tlio  FIosli,  333.  340. 

Table  of  the  Condensation  of  tlie  Services,  xxix ;  of  Contents, 
freely  haniUed  by  modern  printers— authorized  form— successive 
changes,  [2],  [3]  ;  of  comparative  colours  of  Vestments,  Ixxix ; 
to  find  Easter,  Quarto-deeiman  controversy,  [29],  [30];  of 
Proper  Psalms,  additions  proposed,  [26]  ;  of  Proper  Lessons, 
1559,  16G1,  [25]  ;  of  Apostolic  statements  corresponding  with 
the  Creed,  19 ;  of  Authorship  and  Compilation  of  the  Psalter, 
313 ;  of  Pre-reform.ation  weekly  use  of  Psalter,  314;  of  Scrip- 
ture accounts  of  Institution  of  Holy  Eucharist,  153 ;  showing 
origin  of  various  liturgies,  147 ;  comparing  features  of  Primi- 
tive Liturgies,  148;  of  Burial  Lections,  295;  illustrating  Title 
of  Prayer  Book,  [2],  [3]  ;  of  Ornaments,  comparative  List, 
Ixxii — Ixxiv. 

Table-cloth  on  the  Altar,  an  innovation,  164. 

Tables  and  Rules  for  the  Feasts  and  Fasts,  [27]. 

Tables  of  Moveable  Feasts  for  the  19th  Century,  [31],  [32]. 

Tabular  View  of  variations  in  the  Litany,  53. 

Tallis,  his  plain  Song  for  the  Reformed  Litany,  Ix. 

Taper  in  Baptism,  its  symbolism,  222. 

Taylor,  Bp.  Jeremy,  Statement  regarding  Cranmer,  xxx;  his 
prayer  for  benediction  of  water,  226 ;  on  Marriage,  268.  274. 

"  Te  Deum,"  183 ;  its  Music,  Ambrosian,  Ixi.  12 ;  its  supposed 
Authorship,  10;  its  Rubric,  15;  special  notice  of  9th,  16th, 
21st  verses,  13  ;  separate  use  of  as  a  special  Thanksgiving,  12 ; 
proposed  Substitutes  for  Lent  and  Advent,  11,  n. 

Telesphorus,  Bp.  of  Rome,  reputed  author  of  "  Gloria  in  Excelsis," 
194. 

I'emple,  dedication  of.  353 ;  its  glory  merged  in  the  Churcli,  418 ; 
Manifest.ations  of  the  glory  of  the  Lord  therein,  84 ;  Music  and 
Singing,  liii ;  Music,  not  extant,  Iv. 

Temporary  Insanity,  Verdict  of,  294. 

Temptation  of  our  Lord,  its  representative  Character,  92. 

Ten  Commandments,  Compendium  of,  2 16,  and  u.  1. 

'J'erebrse,  ancient  Office  in  Holy  Week,  98. 

Tersanctus  in  Communion  Office,  183, 

Tersanctus  in  99th  Psalm,  455. 

Tertullian  on  Amen  after  Prayer  of  Consecration,  189  ;  on  Bap- 
tism, 209,  210 ;  on  trine  immersion,  211;  on  renunciation  in 
Baptism,  222  ;  on  Confession  of  Faith  in  Baptism,  223  ;  on 
Benediction  of  Waters,  224;  on  Lay  Baptism,  212;  on  Con- 
firmation, 251  ;  on  Marriage,  261  ;  on  Wedding-ring,  268 ;  on 
Burial,  295,  n.  2  ;  on  Prayer  for  Dead,  301 ;  on  postures  in 
Prayer,  189  ;  on  Early  Christian  AVorship,  [62] ;  on  the  Jews 
of  Egypt,  315;  on  Fasting,  90;  on  meaning  of  the  Psalms, 
316. 

Tbaddens,  St.,  Liturgy  of,  146,  n.  4. 

Thanksgiving  after  Baptism,  228 ;  after  Communion,  193 ;  for 
Peace,  its  Authorship  and  Modification,  67. 

Tharsis  and  the  Isles,  415. 

"Then,"  after  the  first  Rubric,  its  force  and  meaning,  25. 

Tlieodore,  Abp.,  Penitential  of,  on  the  Viaticum,  289. 

Theodoret  on  rejection  of  the  .lews,  396. 

Theophania,  Name  anciently  in  use  for  Epiphany,  70.  77.  83,  84. 

Third  hour  for  Celebration  of  H.  C,  ICl. 

Tliirtieth  of  January  Service,  578. 

Tliirty-nine  Articles,  assent  of  the  Clergy  required  to  them.  Act 
Unif ,  9. 

Thomas,  St.,  the  Apostle,  130;  Christians  of,  still  a  witness  to  his 
labours  in  India,  130 ;  St.  Thomas's  Day,  Collect  for,  referred 
to,  245. 

Thomas,  St.,  of  Canterbury,  his  Festival,  [37];  said  to  have  insti- 
tuted the  Trinity  Feast,  11 1. 
Thorndiko  on   Prayer  of  Oblation,   192;  on   looking   eastward, 

19. 
Three  estates  of  the  Realm,  xxxiii ;  Orders  of  Ministers  held  by 

Church  of  England,  5GG. 
Thrupp  on  the  Psalms,  313.  426;  on  139th  Psalm,  512. 
Thursday  in  Holy  Week,  its  special  observances,  99. 
Time  for  Mattins  and  Evensong,  [20]. 

Times  and  seasons,  their  appointment  and  division,  24;  how  the 
Church  has  always  intended  to  reckon  them,  73. 


Tind.al,  Lord  Chief  Justice,  on  Marriage  by  Deacons,  264. 
Tippet,  a  hood  of  some  black  material  which  is  not  to  be  silk, 

worn  by  Ministers  who  are  not  graduates.  [Can.  58.] 
"  Title  "  of  Prayer  Book  "  Common  Prayer,"  [2] ;  "  other  rites 

and  ceremonies,"  what  they  mean,  [2]  ;  of  P.  B.  "  together  with 

the  Psalter,"  [2]. 
Titles  of  our  Lord,  as  used  in  the  Advent  Antiphons,  76. 
Toleration,  Charles  II.'s  declaration  of  his  intentions,  xxxviii. 
Touching  for  the  Evil,  580. 
Tower  of  London  and  Courts  of  Westminster,  Sealed  books  for, 

10. 
Traditional  words  of  Christ  on  the  Cross,  354. 
Traditions,  what  they  imply,  xlviii;  respecting  the  Apostles' Creed. 

18.  369—410. 
Tkansept. — 1.   The  transverse  portion  of  cruciform   Churches. 

2.  The  northern  or  southern  end  of  this. 
Transfiguration  of  our  Lord,  [53].  84. 
Translation  of  King  Edward,  [49]. 
Translations  of  the  Common  Prayer,  xlv. 
"  Transubstantiation  "  protested  against  in  Black  Rubric,  199. 
Tree  of  Life  a  type  of  Holy  Eucharist,  151.  448. 
Trent,  Council  of,  on  Water  in  B.aptism,  211 ;   on  age  for  Con- 
firmation, 253;  Catechism  on  Baptismal  Aflusion,  226,  n.  1. 
Trine  Aflusion,  226;  Immersion,  211.  226,  Orig. 
Trinity,  Holy,  great  significance  of  the  Festival,  114;  the  Psalin 

of  Praise  to,  401 ;  Sunday,  114  j  Sunday,  Sarum  Psalms,  339. 

346.  380.  414.  452—454. 
Trinity  Coll.  Cambridge,  Commemoration  Service  at,  302. 
Trisagion,  183. 

"  Troth,"  meaning  of,  267,  n.  3. 

Truths  of  Heathen  Philosophy,  Church's  application  of  some,  89. 
Tuesday  in  Holy  Week,  last  day  of  our  Lord's  public  Ministration, 

07. 
TUNICLE,  the  outer  vestment  of  the  Epistoler  at  the  Holy  Eucha- 
rist :   in  the  Rubric  the  term  is  applied  also  to  the  dalmatic, 

wnich  is  almost  identical  with  it  in  character. 
Twelfth  day  after  Christmas,  a  memori;J  of  our  Lord's  Baptism, 

83. 
Twenty-ninth  of  May  Service,  578. 
"  Two  Tables"  of  Law,  247. 
Types  of  Eucharist — their  number,  agreements,  and  diversities, 

146;  of  our  Lord  in  suffering,  408;  of  Intermediate  State,  473. 
Typie-,d  character  of  David,  320.  324 ;  persecutions,  320. 


Unbaptized  infimts  dying,  230  ;  burial  of,  293. 
Uneonsecrated  Elements  for  use  of  Curate,  198. 
Unction,  the  anointing  with  holy  oil  at  Coronations,  and  other 

rites  of  the  Church.     [See  Anointing.] 
Unction  in  Confirmation,  251.  258  ;  extreme,  275  ;  of  the  Sick 

in  reformed  P.  B.,  275.  287,  n.  1 ;  a  term  applied  to  Coufimia- 

tion,  251. 
"  Ungodly,"  principal  and  instruments,  318. 
Uniformity,  Act  of,   Edward's,  xxxi,  xxsii ;   repealed   by  Mary, 

xxxiii. ;  Primo  Elizabetha;,  [4];  14  Carol.  II.,  [6];    Binding 

on  the  Clergy,  [4]  ;  documents  respecting,  Ixxiv,  Ixxv. 
Uniformity  of  Services,  xix. 
Union  Jack,  Crosses  in,  [45]. 
Union  with  Christ  in  Baptism,  214. 
"  United  C'h.  of  England  and  Ireland"  a  misnomer,  [2]. 
Unity  of  the  Church,  498. 

Unity  of  mind  of  the  whole  Catholic  Church,  132,  133. 
Unity  underlying  divisions  of  Christendom,  158. 
Unmarried  mothers  to  do  Penance  before  being  Churched,  30-t. 
Unworthy  Communion,  Great  care  of  Eng.  Ch.  as  to,  179. 
"  Upper  Room,  Tlie,"  liv. 
"  Usages"  of  the  Scottish  Liturgy,  584. 
"Use"  of  the  Church  of  England,  [2];  of  Holy  Communion. 

155  ;  of  Visitation  Office,  275. 


INDEX  AND  GLOSSARY. 


609 


"  Uses"  in  England  diverse  previous  to  Kefonnation,  xviii.  [18]. 

147.  149 ;  now  to  be  one  and  the  same,  [18]. 
Uses  of  Salisbury,  York,  and  Hereford,  in  Espousals,  267. 


Vaison,  Council  of,  its  Canon  on  the  Gloria  Patri,  7. 

Valentine,  St.,  [41]. 

Vatican,  martyrdom  of  St.  Peter,  139. 

Vaughan's  "  Lessons  of  Life  and  Godliness"  quoted,  55. 

Veil,  191 ;  formerly  insisted  on  in  Churching  of  women,  304 ;  of 
Temple,  its  rending,  337;  of  Chancel,  in  Primitive  Church, 
idix. 

Venantius  Fortunatus,  his  Commentary  on  Athanasian  Creed, 
41. 

Venerable  Bede,  his  death  in  connexion  with  Ascension  Col- 
lect, 112. 

Veni  Creator  snng  at  Mass,  149.  200;  Authorship  of,  5G0 ;  Trans- 
lation of,  ascribed  to  Drydcn,  575. 

Veni  Creator  Spiritus,  use  of,  at  Consecration  of  Bishops,  575. 

Venite  Exultemus,  its  use  in  the  Temple  Service  and  early  Chris- 
tian, 8 ;  Invitatory  to,  7 ;  old  custom  of  reverence,  9. 

Veredemus,  Companion  of  St.  Giles,  [55]. 

Veegee,  a  lay  oflScer,  who  carries  a  staff  before  dignitaries  in 
processions,  attends  to  the  placing  of  the  congregation,  &c. 

Verity,  Christian,  explanation  of  term,  43. 

Vernacular,  its  use  always  encouraged  in  the  Church  of  England, 
xxiii ;  ancient  form  of  Baptism  in  Sarum  Use,  231,  Orig. ;  an- 
cient forms  of  Lord's  Prayer,  30 ;  ancient  forms  of  Apostles' 
Creed,  36 ;  ancient  forms  of  "f.  and  I^.  for  Peace,  21 ;  ancient 
forms  of  Collects,  38.  64.  113.  115.  133.  141 ;  ancient  forms  of 
Nicene  Creed,  170;  Confession  at  Holy  Communion,  180; 
Exhortation  to  Holy  Communion,  178;  Gloria  in  Excelsis, 
195,  n. ;  Exhortation  at  Baptism,  229;  in  RLarriage  Service, 
265—268;  in  Visitation  of  Sick,  281,  282.  292;  Litany  re- 
feiTed  to,  xxii.  48;  Te  Deum  referred  to,  13;  Athanasian 
Creed  referred  to,  41 ;  ancient  origin  of  parts  of  Litany,  54. 56 ; 
ancient  expositions  referred  to,  xxiii. 

Vernacular  of  our  Lord  and  His  Apostles,  315. 

Versicles,  explanation  of  term,  [16]  ;  from  the  ancient  form 
translated,  21;  before  Collects,  old  Rubric  on,  22;  in  Con- 
firmation Office,  257 ;  in  Vis.  of  Sick,  278. 

Versions,  Ancient,  of  the  Psalter,  315. 

Verulam,  [4S]. 

Vessel  for  bringing  water  to  Font,  217. 

Vestment,  the  Chasuble ;  the  term  sometimes  includes  all  the 
Eucharistic  vestments,  or  may  he  applied  to  any  one  of  them. 

"  Vestment,"  term  applied  to  Chasuble  as  the  Eucharistic  robe  of 
Christendom,  159. 

Vestments,  Eucharistic,  159,  160.  587;  their  colours,  Ixxvili; 
their  material,  Ixxvii ;  their  form  and  symbolism,  587 ;  illus- 
trations of,  588 ;  to  be  used  in  Visitation  of  the  Sick,  276. 

"  Viaticum,"  Communion  of  the  Dying,  289. 

Vicarious  penitence  of  Christ,  386.  457.  503. 

Victricius,  reputed  author  of  the  Athanasian  Creed,  41. 

Vienne,  City  of,  origination  of  Rogation  Fast,  46. 

Vigil,  the  fasted  Eve  of  a  festival. 

Vigil  of  Christmas,  how  observed  in  ancient  Church  of  England, 
77. 

Vigil  of  Easter,  ancient  mode  of  its  celebration,  103. 

Vigils,  Fasts,  and  Days  of  Abstinence,  Table  of,  [28];  not  observed 
in  the  Paschal  Quinquagesima,  111 ;  no  longer  an  Evening  Ser- 
vice, [28]  ;  Collects  used  on,  72. 

Vincent,  St.,  [39]. 

Vine,  The,  illustrations  of  its  mystical  meaning,  431. 

Visitation  of  B.  V.  Mary,  [51];  of  Dioceses  on  accession  of  Edward 
VL,  XXV. 

Visitation  of  the  Sick,  an  Office  to  be  used  with  sick  persons, 
with  or  witliout  Communion  or  Anointing. 

Visitation  of  the  Sick  enjoined  by  H.  Scripture,  Fathers,  and 
Councils,  275.  412 ;  a  formal  rite,  276 ;  Introduction  to,  275. 


Visitation  of  Prisoners  Service  in  Irish  Prayer  Book,  586. 
Vocation  to  the  Ministry  extraordinary  and  ordinary,  539. 
Voice,  of  the  Church,  321 ;  of  the  Lord  sevenfold,  352. 
VoLUNTAET,  a  piece  of  music  played  after  the  Psalms,  and  before 

and  after  service;    sometimes  during  the  Communion  of  the 

People. 
Voluntary,  after  the  Psalms,  9 ;  substituted  for  the  Agnus  Dei  at 

Durham,  9 ;  at  the  conclusion  of  the  Service,  25. 
Vows,  Baptismal,  222,  223. 

Vulgar  tongue,  its  gradual  adoption  in  the  Services,  xxii. 
Vulgate,  The  ancient,  of  St.  Jerome,  315. 


Wafer,  or  Wafer  Bread,  a  small  unleavened  cake  used  for  the 
Eucharistic  Bread.  The  Rubric  permits  the  substitution  of 
fine  whcaten  bread  of  the  ordinary  kind,  198,  199.  498. 

Walchius'  Bibliotheca  Symbolica  for  earliest  forms  of  the  Creed, 
36  ;  on  Protestant  Catechisms,  242. 

Waldenses,  regarded  water  as  unnecessarj-  in  Baptism,  211. 

Wales,  Funeral  Oflertory  in,  296. 

Warburton,  his  discontinuance  of  use  of  cope,  159. 

Washing  of  disciples'  feet  connected  with  Institution  of  H. 
Eucharist,  157 ;  a  sacramental  act,  as  well  as  symbolical, 
98. 

Water,  Benediction  of,  224 ;  "  the  outward  visible  sign  or  form 
in  Baptism,"  211 ;  sanctifying  of,  218. 

Waters  of  the  Neva  blessed,  218,  n.  2. 

Waterland,  his  history  of  the  Athanasian  Creed,  41. 

Wedderburn,  Bp.  of  Dumblane,  and  the  Scottish  Prayer  Book, 
581. 

Wedding  breakfast,  why  ail^r  the  marriage,  262. 

Wedding  ring,  268. 

Wednesday  in  Holy  Week,  ancient  Office  for,  98. 

Wcish  Prayer  Book,  xlv.  [10]. 

Westminster  Abbey,  Wafer  bread  used  at,  498. 

Westminster,  Monks  of,  privileged  in  respect  of  age  for  Ordina- 
tion, 541;  Synod  of,  on  Coram,  of  Sick,  289;  Synoil  of,  mar- 
riage enactment,  261. 

Wliitgift,  Abp.,  memorialized  by  Puritans  against  Lay  Baptism, 
212,  n.  1. 

WTiitsun,  the  English  name  of  Pentecost,  its  origin,  112;  Ember 
Days,  of  primitive  observance,  114. 

Whitsun  Eve,  D-iy,  and  Season,  Sarum  Psalms,  380.  404.  161. 

Whitsunday,  Collect  for,  how  formerly  >ased,  113;  1549,  the 
English  Prayer  Book  first  used  on,  113. 

Whitsuntide  Psalms,  380.  461.  518. 

"  WiUcins'  Concilia,"  on  use  of  Salisbury  Missal,  Ixxii ;  referred 
to,  230,  marg. 

Will  of  God,  law  over  all,  216;  modes  of  its  expression,  2-'6. 

Williiim  III.,  and  the  Lesson  about  Judas,  578. 

William  of  Malmesbury  on  Altars  of  wood,  158. 

Wilson,  lip.,  on  Invocation  of  Holy  Ghost,  187. 

Wimbish,  Register  at,  on  prohibited  seasons  for  Marriage,  263. 

Windsor,  Obiit  Service  at,  302 ;  Obiit  Sunday,  Psalms  for,  341. 
520. 

Wine  used  as  Matter  in  Baptism,  211. 

Winepress,  its  typical  and  prophetical  moaning,  432. 

"  With,"  its  Liturgical  sense,  3. 

Wolsey,  Cardinal,  his  efforts  to  bring  about  a  Reformation,  xix. 

Woman,  her  dependence  on  man,  267. 

Women  not  to  baptize  save  in  extreme  necessity,  231,  Grig. 

Wood  (Ath.  Oxon.),  on  Office  for  Adult  Baptism,  237. 

Word,  The,  Personal,  in  all  the  Psalms  of  the  First  Book,  373; 
in  119th  Psalm,  486;  before  the  Sanhedrim,  433. 

Words  of  Institution,  187 ;  of  Prayer  consecrated  by  our  Lonl, 
356,  357. 

Worship  of  Heaven,  as  seen  by  .St.  John,  xlix ;  Patriarchal,  xlvi ; 
Mosaic  or  Jewish,  so  called,  but  really  Divine,  xlvii;  Spiritual, 
see  Communion  with  God,  xlvi ;  its  principal  parts,  2 ;  offered 
to  a  person  present  to  receive  it,  1 ;  Christian,  supplemented 

4  1 


610 


INDEX  AND  GLOSSARY. 


not  siippl.intoil  that  of  tlie  auciont  Church,  liv ;   Ceremonial 

and  Musical,  our  Lord's  practice,  liii ;  of  the  CTiurch  of  England, 

application  of  the  Ritual  principle,  1,  li ;    Dailj,   trausferred 

from  the  Cloister  to  the  Parish  Cliurch,  xx. 
"  Worship,"  meaning  of,  in  Marriage  Service,  269. 
\Vren,  Bp.,  his  order  respecting  Jfarriages,  263 ;   his  Injunctions 

on  Churching,  305,  306 ;   his  Injunctions  on  Public  Prayer  for 

Sick,  288;  his  directions  to  Ministers,  136. 
Wvche,  Sir  Cecil,  his  discovery  of  an  error  in  MS.  of  Prayer  Book, 

xlii. 


Year,  The  Church's,  beginning  from  Advent  and  Cliristmas,  73. 
York  Manual,  directions  as  to  who  are  not  to  communicate,  291 

vemac.  Exhort,  to  Sponsors,  229. 
York  Minster  Library,  Pothergill's  MSS.  in,  253. 
York,  Use  of,  circ.  a.d.  700,  in  Confirmation,  252.  257- 
York  Use  (Marriage),  264,  &.c. 


Zaccharie  Ferreri  de  Vicence,  reformer  of  Breviary  Hymns,  x\. 
Zebedee,  Sons  of,  their  aim  at  exaltation,  how  graute<l,  139. 


THE    END. 


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