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THE LAWS AND USAGES 
 
 THE CONDUCT, ORDER, AND RITUAL OF 
 PUBLIC WORSHIP. 
 
 Morning Prater. 
 [Vol. e.] 
 
 BY THE REV. W. H. PINNOCK, LL.D. Cantab. 
 
 Author of th< .Inttli/sf-s nf Scripture History? ' The Reformation,' 
 ' Ecclesiastical History,' fyc. 
 
 CAMBRIDGE : 
 
 PUBLISHED BY J. HALL AND SON; 
 SOLD ALSO BY WHITTAKER AND CO., AVE MARIA LANE, LONDON ; 
 BELL AND DALDY, 186, FLEET-STREET, LONDON; 
 AND J. H. PARKER, OXFORD. 
 M.DCCC.LVIII. 
 
PREFACE. 
 
 The absence of uniformity among the Clergy of the 
 Church of England in conducting the Divine Services; 
 arising, partly from the different interpretations given 
 to the Rubrics of the Liturgy, and partly from the 
 dominancy in some localities, and not in others, of certain 
 ancient customs -.—the want also of conformity in the mem- 
 bers of the Congregations assembling in our Churches to 
 the rules prescribed for them in the Book of Common 
 Prayer — have been the reasons -which have induced the 
 Author to attempt an elucidation of the Laws and 
 Usages affecting the Order and Ritual of Public Worship ; 
 in the hope that an impartial discussion of the Rubrical 
 directions on the one hand, and a fair investigation of 
 prevailing customs on the other, will not only check any 
 ill-judged innovation on the part of the Clergy, but will 
 remove likewise much unnecessary alarm from the minds 
 of the People. 
 
 SoMERSHAM RECTORY, , - - 
 
 Huntingdonshire. 1858. »' A 
 
Clje dDrter nnii Ritual 
 
 OP 
 
 PUBLIC WORSHIP. 
 
 1. — Having discussed the various Ritual matters 
 involved in the preliminary portion of the Liturgy, 
 we now arrive at "The Order for Morning 
 Prater ;" and in treating upon the Rubrics directing 
 how the Services of our Church are to be conducted 
 on the part of Minister and People, we trust we may 
 not expose ourselves to the charge of detracting from 
 the solemnity of Divine "Worship, and the more es- 
 sential elements of Public Prayer, by calling attention 
 to such minutiae, as the dress, deportment, posture, 
 regulation of the voice, and other external accompani- 
 ments of the Church formularies. We feel that no- 
 thing connected with the worship of Almighty God is 
 too trilling, or too insignificant, to engage our con- 
 sideration; — more especially since we find that ac- 
 cording to the propriety of manner, and seriousness 
 of expression, displayed by the Officiating Minister in 
 conducting Divine Service, so will the Congregation 
 not only estimate the value which he sets upon the 
 Services of the Church, but imbibe also a like sense 
 of their excellence and importance. It should be the 
 endeavour of the Minister of God to bring the minds 
 of his people fully to appreciate the solemnity of 
 Divine Worship, and to lead their feelings into 
 thorough harmony with the prayers, praises, and 
 thanksgivings, which they and he, together, are offering 
 up to the Throne of Grace. No apology, therefore, 
 
 4a 
 
1090 
 
 OEDER AND KITUAL. 
 
 can surely be necessary in offering a few hints and 
 suggestions on these less important matters, parti- 
 cularly when the Bubrics render them essential parts 
 of the Liturgy ; and when their elucidation has 
 already exercised the pens of many of the profound- 
 est divines, and Bishops of our Church. In the 
 remarks which follow, we by no means aim at elevating 
 the externals of Divine "Worship above the inward 
 principles that should move us at the time of pubUc 
 prayer; nor do we wish to advance these external 
 relations beyond the cousideration they deserve, and 
 ought to meet with. Our chief motive in publishing 
 these pages is to provide a convenient ' Manual ' for 
 the Clergvman to refer to on matters of ' Order and 
 BituaV, and one capable of supplying a deficiency 
 which has hitherto been only met by the perusal of 
 a multitude of books, at the sacrifice of much valuable 
 time, and frequently at no little cost of money. AVhere 
 the facility of books of reference has been wanting, 
 questions of Eitual have often been examined by the 
 circumscribed experience merely of a small country 
 Curacy, or by the single example of the Incumbent, 
 or by the more dogmatic teaching of self-acquired 
 habit. These things ought not so to be, and, there- 
 fore, we proceed to discuss the remaining Eubrical 
 directions of the Liturgy, in the same spirit, and 
 with the same view, that we put forward at the 
 outset of our undertaking these " Papers," viz :— of 
 giving, without sacrificing truth or principle to feeling 
 or to party, all the information, capable of illustrating 
 such matters, that we can gather from the Laws and 
 Usages of the Church, and the writings of acknow- 
 ledged Ecclesiastical authority. 
 
 Loth as we are to pass over without comment 
 the more intrinsic elements of the several formularies 
 in the Book of Common Prayer— their adaptation 
 to the spiritual wants of the people, as well in 
 the subject-matter and the language in which that 
 matter is clothed, as in the devotional feelings they 
 inspire— yet we are compelled by our limited space, 
 
OEDEE AND EITUAL. 
 
 1091 
 
 and by the arrangement of the subjects we prescribed 
 for ourselves at starting, to defer all expression of 
 our reverence for the more sacred portions of the 
 Liturgy to some future opportunity ; we must there- 
 fore commence at once with the topic immediately 
 before us, which, as the Rubric reads, is 
 
 % ' The Order for 
 'MORNING PRAYER, 
 
 ' DAILY THROUGHOUT THE YEAR.' 
 
 The question involved in the word daily has been 
 already disposed of in a previous volume (Vol. B), so 
 that we may pass to the main subject, " The Oedee 
 foe Moening Peayee :" and as we proceed, we 
 shall embrace in our remarks the parallel portions of 
 "The Oedee foe Evening Peayee." 
 
 In illustrating these Eitual elements, we will pre- 
 sume we are addressing the young Cleric, fresh from 
 Ordination, and seeking the advice of some more ex- 
 perienced brother-Clergyman. At the outset of his 
 career he will meet with doubts, occasionally, and on 
 points, perhaps, the most simple imaginable, yet magni- 
 fied by the earnest minded novice into questions of 
 moment and importance. Such enquiring zeal is not 
 to be discouraged ; for it is an acknowledged maxim, 
 that little things, and unguarded moments, more 
 readily betray the true character of the man, than great 
 attempts, and studied forethought. He who aims at 
 fulfilling the Ministerial office, conscientiously to him- 
 self, and beneficially to his people, will strive that all 
 things be done according to the Apostolic rule, 
 "decently, and in order:" a desire which cannot but 
 argue a well-regulated mind, that may eventually, 
 under God's blessing, rise to the accomplishment of 
 greater things. To the young Deacon, then, more 
 especially, do we now direct our observations ; and we 
 purpose advancing with him step by step through the 
 various Ministerial functions imposed upon him by 
 the Service and Eitual of the Church of England. 
 
 4a2 
 
1092 
 
 HOENING PBAYEIi. 
 
 [Punctua lity.~\ 
 
 2. — In the first place, we would urge upon the 
 young Clergyman, indeed, upon every Officiating 
 Minister, the necessity of practising the most exact 
 punctuality. If he is not in the " Reading Desk " at 
 the Morning, and Evening, Peayebs, as the clock 
 strikes the appointed hour, he cannot expect his 
 Congregation will wait his appearance with undisturbed 
 patience, nor without indulging, perhaps, unpleasant 
 reflections: — men's minds are often ruffled by the 
 most trifling incidents, and are then little fitted for 
 serious devotion ; besides which, how can a Minister 
 setting so indecorous an example, assume to himself 
 the right of rebuking with any propriety, or with any 
 effective force, such of his people as habitually enter 
 Church at various intervals between the 'Introductory 
 Sentences' and the 'Psalms'? — a practice, very re- 
 prehensible, though very common; and which, while 
 it proclaims the utter indifference entertained by the 
 indulgers of such a habit to the blessings of Public 
 Worship; it, at the same time, seriously interrupts 
 the more earnest and devout of the worshippers, who 
 had assembled before them. 
 
 Aechdeacon Sandfobd very truly says : — 'In 
 'conducting Public Worship, a point of primary importance is 
 'punctuality on the part of the Clergyman. Regularity and 
 ' exactitude are indeed essential for the due discharge of any of his 
 'duties. But nowhere are they more incumbent, than when 
 ' he undertakes to lead the devotions of the Congregation.... 
 ' Persons entering Church during Divine Service not only impair 
 'the blessing to be looked for by themselves, but also mar the 
 ' devotion of their fellow worshippers. And the only way to secure 
 ' earlv and regular attendance on the part of a Congregation, is 
 ' for the Clergyman to be himself a model of punctuality. There 
 'should be no uncertainty about his movements; his people should 
 ' be sure of finding him 'in his place at the appointed hour, — and 
 ' the moment it arrives, he should commence the Service. Such 
 ' uncleviating regularity on his part, were it enforced by no higher 
 ' motives, is onlv an act of ordinary respect to his Parishioners, and 
 ' will be sure to'influence the example and secure the co-operation 
 ! of the more respectable amongst them.' p. 231.— (Parochiaha.) 
 
 3. — So likewise, at the Occasional Seevices, 
 undeviating punctuality is essentially important to 
 
PUNCTUALITY. 
 
 1093 
 
 Minister, as well as 
 
 If this is not constantly 
 
 maintained incalculable evils will certainly arise. To 
 keep a ' Funeral ' waiting, for instance, — when, as we 
 may well imagine, the feelings of the mourners, and 
 the sympathies of their neighbours, are wrought into 
 a state of extreme sensibility, — will not only involve 
 the Minister in much unpleasantness with his people 
 at large; but it will be laying the foundation of 
 future unpunctuality on their part, which will prove a 
 source of considerable annoyance to hiru ever after 
 and not only so, but will be without remedy. Let 
 the Officiating Minister, then, be wise in time. At 
 Moening, and Evening, Peayees, he should be in 
 the Vestry, or in the Church, if the Vestry is not 
 contiguous, at least ten minutes, or a quarter of an 
 liour, before the commencement of Divine Service. 
 Opportunity will then be given him of seeing that the 
 
 and that the Church Officers, — such as the Parish- 
 Clerk (if any), Verger (or Beadle), Pew-Opener, and 
 others, whoever they may be, — are in attendance duly 
 and decently habited ; and that all things are ready, 
 and in order. He will also be reminded what Banns 
 of Marriage are to be published, and what Churchings, 
 Baptisms, or other of the Occasional Seevices, 
 have to be solemnized. If practicable, we would 
 advise him to do away with the Parish-Clerk as 
 mouth-piece of the Congregation; and rather to 
 depend on the Sunday-School Children for the 
 enunciation of the Kesponses, and for leading the 
 Congregation. Similary, with, respect to the Village 
 Choir, we would urge him to encourage the young 
 men, and women to be helps and assistants, but not 
 to suffer them to be directors. 
 
 4. — If Officiating in a strange Church, this early 
 attendance will be the more necessaiy, as enquiries 
 must be made concerning any peculiarities practised 
 there, with regard to the Chanting, the Psalmody, 
 or other matters, which might possibly differ from the 
 regular usage, or the method pursued in his own 
 
 Children of the Sunday-School 
 
1094 
 
 1IOHNINO PBAYEK. 
 
 Church. The questions which will in such a case 
 arise, particularly in Country Towns, and Villages, 
 would relate to— the Chanting,— the Voluntary, if 
 any, — whether the Minister begins every Psalm ? — 
 whether he turns to the East at the Creeds?— the 
 Singing; and the giving out of the Psalms, &c; — 
 whether the Communion Service is read from the 
 Eeading Desk, or the Altar ? — whether any Week-Dag 
 Service? or the Holy -Communion, is to be announced?— 
 whether the Offertory Sentences, and the Prayer for 
 the Church Militant, are usually read ?— whether any 
 Banns of Marriage are to be published ? — any 
 Churchings to be solemnized ? where ? and when ? — 
 any Baptisms? in the Service, or otherwise? — any 
 Funerals? — with other enquiries of the like kind, 
 which will, in all probability, suggest themselves. 
 Care must also be taken that the Banns' Book shall 
 be conveniently at hand at the proper time, and 
 that the entries to be published are legible ; and the 
 publication, whether first, second, or third, is accurately 
 distinguishable. A Clergyman must bear in mind, 
 that in the Church of another, where he is only 
 temporarily officiating, he is not at liberty to depart 
 from the established usages of that place, however 
 much the practices prevailing there might differ from 
 his own views of propriety, and rubrical order. He 
 must remember, also, at the close of such occasional 
 function, to make the necessary entries in the 
 Registers, and to transfer whatever Surplice 'fees ' 
 &c, may be presented to him to the Clergyman for 
 whom lie is officiating. 
 
 5. — Connected with the subject of punctuality, 
 there is one thing which we must not omit to caution 
 our Headers against, and that is, undue exertion to 
 redeem any accidental delay in arriving at Church. 
 Should it occur that the Officiating Minister is 
 behind-hand ; he must by no means attempt to make 
 
 ration of his pace ; should he do so, he will probably 
 so excite the action of the heart as to find himself, 
 
 up lost time by 
 
 by any unusual accele- 
 
CONFORMITY OF THE PEOPLE. 
 
 1095 
 
 when in the Beading Desk, and after uttering a few- 
 sentences, suddenly unable to proceed ; and unless 
 some long pause be indulged in, so as to allow the 
 pulse and respiration to recover their wonted action, 
 he may endanger the breaking of a blood-vessel. 
 The agony he would for a short time eudure from 
 this indiscretion, and the distress such a scene would 
 cause in his Congregation, can be well imagined, and 
 must by all means, therefore, be avoided. "We 
 speak from experience; and it will be found better, 
 in such cases, to submit to the brief consequences 
 of an accidental failure of one's accustomed 
 punctuality ; than to incur the risk of a permanent 
 injury to the constitution. 
 
 [Conformity of the People. - ] 
 
 6. — To secure the conformity of the Congregation 
 to the directions of the Rubrics, it is a practice 
 in some Parishes to place occasionally in the seats, 
 hand-bills, or fly-sheets, containing in bold clear type 
 a series of hints for the conduct and posture of 
 the people during Divine Service. A smaller edition 
 is also printed for pasting on the covers of their 
 Prayer-Books. 
 
 In the sheet of instructions issued in the District 
 of St. Barnabas, Pimlico, entitled, the " S. Baenabas 
 Paeochial Chuech Guide," we find the follow- 
 ing :— 
 
 Directions kou Public Worship. 
 
 '1. To be in Church before the Service begins. 
 
 ' 2. To kneel down upon the knees, humbly and reverently, 
 ' during the Prayers. 
 
 '3. To join heart Hi/', and with a loud voice, in all the Confes- 
 ' sions, Creeds, and Responses ; and in all Psalms and 
 ' Hymns of Praise. 
 
 ' 4. To keep to the plain musical notation of the ' Directory ' 
 ' as led by the trebles of the choir. 
 
 '5. To maintain the alternate order of sinking the Psalms, 
 'and Canticles: that is to say — the Priests and men, 
 'on the left, to sing first, in unison; the women and choir, 
 'on the right, to sing next, in harmony; and so on, taking 
 'alternate verses, to the end. The whole Congregation to 
 'join in the " Gloria Patri." 
 
1096 
 
 MOENING PEAYEB. 
 
 ' 6. To stand up at the ascription of glory after the Sermon : 
 
 ' and during the Offertory. 
 ' 7. To come up to the Holy Communion, in order, and without 
 
 ' delay ; first, the men ; and next, the women. 
 '8. To receive the Holy Communion, in both kinds "into the 
 
 1 hands" as the Rubric directs. 
 '9. To remain reverently in Church till the Clergy and Choir 
 
 ' have left the Chancel. 
 ' 10. Non-communicants not to leave the Church, till after the 
 
 'Prayer for the Church Militant.'— (Published by J. T. 
 
 Hayes.) 
 
 So, likewise, in the Sev. G. W. Tyrrell's work, 
 entitled, "The Eitual of the United Church of 
 England and Ireland Illustrated," the following 
 Address is recommended in the Diocese of Down 
 and Connor to be inserted in the Books of Common 
 Prayer : — 
 
 " To Every Member of this Congregation." 
 
 ' The very defective practice of many persons, even of those 
 ' who regularly attend Divine Worship, in neglecting to come before 
 'the commencement of the Service, and to join in the Service 
 ' of the Church at the proper times, may lead to a supposition 
 ' that they are not duly sensible of what is the chief object for 
 ' which they assemble and meet together in holy places. This 
 ' object is, together with the hearing of God's holy word, to unite in 
 ' prayers, praises, and thanksgivings, after the custom of the Church 
 'of God in all ages. It is a privilege enjoyed by the members 
 ' of the Church in this country, that they are able to join with their 
 'Minister in a language which they can all understand, and in 
 'a form of words with which they may make themselves ac- 
 ' quainted — being, at the same time, perfectly agreeable to Scripture, 
 ' both in its meaning and expressions. 
 
 ' In order to promote this object, so far as lies in your power, 
 ' you are requested to observe the following rules: — 
 
 1 I. — Take care to come to Church before the Service begins ; 
 ' thus you will not, by coming late, interrupt the Minister and 
 ' Congregation, disturb the worship of God, or abridge your own 
 'spiritual benefit. 
 
 ' [Note. — Divine Service commences in this Church at o'clock 
 ' in the Morning; and at o'clock in the Evening.'] 
 
 ' II. — Observe the postures directed in the Prayer Book: namely, 
 ' kneeling during the Prayers, and standing during the Psalms , 
 ' (whether read or sung,), the Creeds, and the Gospel. 
 
BOWING OS ENTEEING CHUKCH, &C. 1097 
 
 ' III. — Join audibly with your voice in those parts of the Service 
 'which are appointed for 'the People;' namely, the general 
 ' Confessions, the Lord's Prayer, whenever used, the alternate 
 ' verses of the Psalms, and of the Hymns used after Lessons, 
 1 the Creeds, the Responses, and the "Amen," at the end of every 
 ' prayer. 
 
 ' IV". — Take part, if you are able, in singing ; and, at all events, 
 ' stand up when the Congregation is called on to sing ' to the Praise 
 ' and Glory of God.' 
 
 ' V. — Do not leave the Church, except in case of illness, until the 
 ' Congregation is dismissed by the blessing of the Minister.' 
 
 ' An observance of these rules by you, and every member of the 
 ' Congregation, would tend to promote the object of the Church in 
 
 • the appointment of the Common Prayer, and thus unite her 
 ' members in 'glorifying God with one mind and one mouth,' through 
 'Jesus Christ our Lord.' — (Note, page 69.) 
 
 [Bowing on Entering Church.'] 
 
 7. — The practice of bowing on entering and leaving 
 Church, now for some time obsolete, was very prevalent 
 in the age of Abp. Laud ; and in the reign of Elizabeth, 
 Heylyn tells us, the people " made their due reverence 
 " at their first entrance into Church." (Hist. Bef. 
 296). Nicholas Ferrar, according to Wordsworth, 
 (Bed. Biog. IV. 248.), used to do so — ' at entering 
 1 the Church he made a low obeisance ; a few paces 
 
 • further, a lower ; coming to the half-pace (which 
 ' was at the east end, where the Table stood), he 
 ' bowed to the ground, if not prostrated himself.' 
 And later, we have Archdeacon Sewetson counselling 
 his friend Thomas Wilson, who became Bishop of 
 Sodor and Man, — 'in Church to behave himself 
 ' always very reverently ; nor even turn his back 
 ' upon the Altar in Service-time, nor on the 
 ' Minister, when it can be avoided. To stand at the 
 ' Lessons and Epistles, as well as at the Gospel, 
 ' and especially when a Psalm is sung ; to bow 
 ' reverently at the name of Jesus whenever it is 
 ' mentioned in any of the Church's Offices ; to turn 
 ' towards the cast when the Gloria Patri, and the 
 
1098 
 
 MORNINO PRAYER. 
 
 ' Creeds are rehearsing ; and, to make obeisance at 
 1 coming into, or going out of, the Cliurch, and at 
 ' going up to, and coming down from, the Altar, — are all 
 ' ancient, commendable, and devout usages ; and which 
 'thousands of good people of our Church practise 
 'at this day, and amongst— (if he deserves to be 
 ' reckoned amongst them)— T. W's. dear friend.'— 
 (Chamberlain's Selected Letters. 158.). Other 
 instances of this usage are mentioned in a work, 
 entitled, " Rierurgia Anglicana ; " and in the Rev. 
 J. C. Eobertson's, " Sow shall we Conform to the 
 Liturgy of the Church of England;' (See also tho 
 Additional Notes in Nicholls's Common Prayer.) The 
 usage, however, is by no means a modern one ; for 
 it may be traced up to nearly the earliest ages of 
 Christianity, as we may learn from Mede, who, in 
 his discourse on Psalm cxxxii, remarks : — 
 
 'What reverential guise, ceremony, or worship, they used at 
 ' their ingress into God's house, in the ages next to the Apostles (and 
 ' some I believe thev did), is wholly buried in silence and oblivion. 
 'The Jews before them used to bow themselves down before the 
 ' mercv-seat. The Christians after them, in the Greek and Oriental 
 'Churches, have, time out of mind, and without any known 
 ' beginning thereof, used to bow in like manner with their posture 
 Howard the Altar, or Holy Table, saying that of the publican m the 
 'Gospel, 'God be merciful to me a sinner;' as appears by the 
 ' Liturgies of St. Chrvsostom, and St. Basil, and as they are still 
 ' known to do at this day. Which custom of theirs, not having 
 ' been found to have been ordained or established by any decree or 
 ' canon of any Council, and being so agreeable to the use of God s 
 ' people in the Old Testament, may, therefore, seem to have been 
 ' derived to them from very remote and ancient tradition.' 
 
 The custom has lately been attempted to be 
 revived, and the defence put forward by its advocates 
 has been the viith Canon of 1610, which thus reads :— 
 
 ' Whereas the Church is the house of God, dedicated to his holy 
 ' Worship, and therefore ought to mind us, both of the greatness and 
 ' goodness of his Divine Majesty, certain it is that the acknowledg- 
 ' ment thereof, not only inwardly in our hearts, but also outwardly 
 ' with our bodies, must needs be pious in itself, profitable unto 
 ' us, and edifying unto others. We therefore think it very meet and 
 ' behoveful, and heartily commend it to all good and well-aflected 
 ' people, members of this Church, that they be ready to tender unto 
 'the Lord the said acknowledgment, by doing reverence, and 
 ' obeysancc, both at their coming in. and qoing out of the said Churches, 
 ' Chancels or Chappels, according to the most ancient custom of the 
 
BOWING ON ENTERING CHURCH, &C. 1099 
 
 ' primitive Church in the purest times, and of this Church also for 
 ' many years of the reign of Queen Elizabeth. The reviving there- 
 ' fore of this ancient and laudable Custom, we heartily commend to 
 ' the serious consideration of all good people, not with any intention 
 ' to exhibit any Religious Worship to the Communion-Table, the 
 ' East, or Church, or any thing therein contained in so doing, or to 
 ' perform the said gesture in the celebration of the holy Eucharist, 
 ' upon any opinion of a corporal presence of the body of Jesus Christ 
 ' on the holy Table, or in mystical Elements, but only for the 
 ' advancement of God's Majesty, and to give him alone that honor 
 'and glory that is due unto him, and no otherwise; and in the 
 'practice or omission of this Rite, we desire that the Rule of 
 ' Charity prescribed by the Apostle, may be observed, which is, that 
 'they which use this Rite, despise not them who use it not; and 
 ' that they who use it not, condemn not those that use it.' — 
 Spaerow's Coll. 3G3. 
 
 But as this Canon possesses no legal authority, it 
 cannot be quoted in support of this, or any other 
 usage, however harmless iu itself, or congenial to the 
 feelings of a pious heart. Bisnop Blomfield (late 
 Bishop of London) is of the same opinion; he says: — 
 1 1 do not consider the Canons of 1G10 to be binding upon the 
 ' Clergy, I see no very serious objection to the custom there- 
 ' in commended, as having been the ancient custom of the primitive 
 ' Church, and of this also for many years in the reign of Queen 
 1 Elizabeth, of doing obeisance on entering and leaving Churches and 
 ' Chancels ; not, as the Canon expressly declares, "with any inten- 
 " tion to exhibit any religious worship to the Communion Table, the 
 
 " East, or Church, or anything therein contained," But that the 
 
 ' Clergy, although they are at liberty to use this custom, are 
 ' not obliged to do so.' (p. 44). — Charge. 1842. 
 
 The renewal of the practice of lowing on entering 
 and leaving Church, and on going to, or receding 
 from, the Altar, has not met with that countenance 
 and encouragement, which would recommend its 
 general adoption ; and, consequently, it has for the 
 most part fallen once more into desuetude, and the 
 Clergyman, would of course, see the necessity of not 
 offending the scruples of his Congregation, whose 
 eternal welfare must be the nearest to his heart, 
 by attempting to revive any usage, which might be 
 obnoxious to them; we need say no more on this 
 subject, as we have handled it at large in Volume S 
 of this work, to which we would refer the Header, 
 should he be desirous of additional information. We 
 next come to the 
 
1100 
 
 HORNING 1'RAYER. 
 
 [Putting on of the Clerical Vestments.'] 
 
 8. — "What the Vestments are, which the Canons 
 and the Rubrics prescribe, it is not so difficult to 
 determine, as what those may be which custom has 
 adopted ; for usage considerably varies, and, in many 
 cases, appears to depend upon the fancy and caprice 
 of the individual Clergyman. This subject has been 
 treated very extensively in Volume D of this Series ; 
 and we shall, therefore, merely mention here the 
 different practices to be met with, distinguishing 
 the Vestments that possess the authority of Rubric 
 and Canon from those which custom alone has 
 sanctioned, and still retains. 
 
 9. — At Morning, and Evening, Praters, the 
 Vestments worn by the Officiating Minister are, 
 
 I. By Rubric :— A Surplice: — thus 
 
 'In the singing or saying of Matins and Evensong the 
 
 ' Minister, in Parish Churches, and Chapels annexed to the same, 
 'shall use a Surplice.' Com. Pr. 1541).* — Keeling. 
 
 II. By Canon: — (1) A Surplice and Hood by 
 
 Graduates. 
 
 (2) A Surplice and Tippet by Non- Graduates. — 
 thus : 
 
 * Every Minister saying the Public Prayers, or ministering 
 ' the Sacraments, or other Rites of the Church, shall wear a 
 'decent and comely Surplice with sleeves. ..Graduates shall 
 ' wear upon their Surplices, such Hoods as by the orders 
 'of the Universities are agreeable to their Degrees... Such 
 ' Ministers as are not Graduates to wear upon their Surplices, 
 
 ' silk.' — Canon 58. 
 
 The ancient Tippet has been set aside, and seems to be 
 represented by the modern Scarf. (See Vol. D.). 
 
 * The Rubric of the First Liturgy of Edward VI. 1549, is our 
 rule and authority for the 'Ornaments of the Minister,' as has been 
 shown in Vol. D. 
 
 ' instead of Hoods, some 
 
PUTTING ON' THE VESTMENTS. 1101 
 
 III. By Custom:— (1) A Surplice, Rood, and 
 Bands. 
 
 (2) A Surplice, Hood, Scarf, and Bands. 
 
 (3) A Surplice, Scarf, and Bands. A Sur- 
 plice, and Bands. 
 
 *,* Sometimes the Bands are omitted; and the Stole has been 
 lately revived in the place of the Scarf: still, the use of Bands, and 
 the silk Stole, is not defended by any liubrical or Canonical 
 authority now in force. 
 
 In Cathedrals, and Universities, the Vest- 
 ments for ordinary ministrations are 
 
 I. By Eubric, and Canon : — A Surplice ; and 
 for Graduates a Hood also : thus — 
 
 Rubric: — ' In all Cathedral Churches and Colleges, 
 
 'the Archdeacons, Deans, cjV being Graduates, mag use in 
 
 'the Quire beside their Surplices suck Hoods as pertaineth to 
 'their several Degrees. But in all other places every 
 'Minister shall be at liberty to use any Surplice or no.... 
 'Graduates when they do preach should use such Hoods as 
 'pertaineth to their several Degrees.' Com. Prayer. 1549. — 
 Keeling. 356. 
 
 Canons: — 'In the time of Divine Service and Prayers 
 'in all Cathedral and Collegiate Churches, when there is no 
 ' Communion, it shall be sufficient to wear Surplices ;...Gr aduates 
 'shall. ..wear with their Surplices such Hoods as are agreeable to 
 ' their Degrees.'— Canon 25. 
 
 ' All Masters and Fellows of Colleges and Halls, and all the 
 'Scholars and Students in either of the Universities, shall 
 ' in their Churches and Chapels, upon all Sundays, Holydays, 
 ' and their Eves, at the time of Divine Service, wear Surplices 
 '...and such as are Graduates ....such Hoods as do severally 
 ' appertain unto their Degrees." — Canon 17. 
 
 II. By Custom : — (1) In Cathedrals.— A Surplice, 
 Hood, Scarf, and Bands. 
 
 (2) In Universities. — A Sur- 
 plice, Hood, and Bands. Under- 
 graduates wear a Surplice only. 
 
 10. — Whatever Vestments, therefore, the Clergy- 
 man may think it right to assume, he should take care 
 that they are clean, and in good order ; and are put on 
 tidily, and properly ; for the least negligence and 
 disorder in this respect will be sure to be remarked 
 by the Congregation, and lead them to impute to 
 
1102 
 
 MOUSING PEATEB. 
 
 him general slovenliness of character, and indifference 
 to the decencies of Divine AVorship: on the other 
 hand, over fastidiousness and affectation should be 
 equally avoided. At the same time, it ought to be 
 remembered, that when attired in the Church's 
 Vestments the Officiating Minister has then laid aside 
 his private character, and taken upon himself the 
 solemn standing of God's Minister: it is, therefore, 
 highly unbecoming in him while so vested, particularly 
 in passing to. and from, the Beading-Desk, Altar, or 
 Pulpit, and the Vestry, to stop, as is too frequently 
 done, in Country Churches especially, to interchange 
 the courtecies and civilities of life with his Parishion- 
 ers. And further, we need hardly caution the young 
 Cleric against borrowing from the Romish Church any 
 practice not authorized by our own formularies. He 
 must eschew most carefully all Benedictions of Bells, 
 of Church ornaments, and Vestments ; and yet he may 
 follow as a matter of feeling and propriety, the Canon 
 rule, " semel Deo dicatum, non est ad usus humanos 
 " ulterius transferendum." Likewise, at putting on, and 
 off, his Vestments, mystic prayers and gestures are not 
 expected in the minister of the Church of England. 
 
 There should be two Surplices; and they should 
 be washed once a month, at least: and never be 
 hung upon rusty nails ; for, if so, the oxide of iron 
 would disfigure them with stains, as well indelible as 
 unsightly. The 'robing' should be accomplished in 
 the Vestry ; but if there is no such place in the Church, 
 then the Tower should be preferred before the ' Bead- 
 ing Desk,' and before robing openly in the Chancel ; 
 these practices, though often indidged in, and sanc- 
 tioned by long established custom in some Country 
 Churches, yet are not the less reprehensible in an 
 age like the present. 
 
 Bishop Jebb, in his Notes to his Primary Charge A. D. 1823., 
 observes :— ' In country Churches, it is too frequently the case, 
 ' that the Clergyman walks up the Aisle in spattered boots, and 
 ' puts on his Clerical dress in the ReaJing-Deslc, before the people. 
 ' No plan for a new Church shall have my approbation, which does 
 ' not include a Vestrv-room. Those Churches which at present 
 
THE ORGAN SYMPHONY. 
 
 1103 
 
 ' want this accommodation, should, with all convenient speed, 
 ' bo provided with it. And, in the interim, the Porch, rather than 
 ' the Desk, should be used for the purpose of Robing.' ( p. 369.) — 
 Pastoral Instructions. 
 
 11. — When thus duly ' habited,' and the clock has 
 struck the hour appointed for commencing Divine 
 Sebvice, the Officiating Minister should proceed 
 immediately to the ' Eeading Desk ' ; and the Cleric 
 (if any) to his place. If another Clergyman is assist- 
 ing, he should at the same time take up his position 
 at the north side of the ' Communion Table,' habited 
 in a Surplice, &c : and if Choristers are in attendance, 
 they generally go in procession to their respective 
 positions. A Verger, or Beadle, bearing a wand of 
 office, commonly precedes the Officiating Minister. 
 
 The Rev. M. Plummer remarks: — 'The Beadle or Sexton 
 ' usually precedes the Priest into the Church, bearing a verge 
 'or staff. This ought to have a cross on the top of it, made of 
 1 silver, brass, or carved in wood. A Maltese cross is the best 
 ' shape, being the strongest, and less liable to break than other 
 ' forms of that holy emblem.' He then quotes from Bede the 
 following: "But they (St Augustine and his followers), came 
 " furnished with divine, not with magic virtue, bearing a silver cross 
 "for their banner, and the image of our Lord and Saviour painted 
 "on a board, and singing the Litany, they offered up their prayers 
 " to the Lord, for the eternal salvation both of themselves, "and 
 " of those to whom they were come." {Bede, 1. xxv.) — Observations 
 on Book of Com. Pr. p. 66. 
 
 [The Organ Symphony.'] 
 
 12. — In some Churches it is usual for the Organ 
 to strike up a solemn Symphony while the Clergymen, 
 &c, are passing to their respective positions. To this 
 there can be no objection, as it not only serves to 
 attune the mind for devotion ; but drowns, also, the 
 hum and noise occasioned by the movements of the 
 people to their several places. The Organ, it must be 
 remembered, is completely under the control of the 
 Officiating Minister ; as likewise is the Singing : this 
 has been fully proved in the case of Kutchins v. 
 Denziloe, as shown in Volume C. 
 
 The. Rev. J. Jerb remarks: — ' In most Cathedrals, on certain of 
 ' the greater festivals, or at least on days of ceremony, the members 
 
1104 
 
 MORNING PBATEE. 
 
 ' of the Church enter the Choir in procession, the Organ playing till 
 'they are settled in their places. In Christ Church, Dublin, 
 ' Bristol, and perhaps elsewhere, at every Service, whether on 
 ' Week-days or Holidays, and at Canterbury on Sundays, this 
 'custom is observed: the junior members going first. In other 
 ' places, some of the members go in procession, while the rest enter 
 'separately: no Organ playing. Again, in others, as at Westmin- 
 'ster, at ordinary times, the Prebendaries and Choir drop in 
 ' independently, without any procession whatever; and the time for 
 ' beginning the Service is announced by the striking of a clock. It 
 ' is obvious, that the first of these usages is by far the most 
 ' decorous.' (/>. 229.)...' At Visitation?, and pi.-rhap; similar occasions, 
 ' as at Canterbury, Christ Church, Dublin, &c, an Anthem or Hymn 
 'is sung by the Choir while in procession. This custom, sanctioned 
 'by very ancient usage, is not to be confounded with that presently 
 ' to be censured, of beginning Divine Service tcith singing. Till the 
 ' procession is over the Service cannot be said to have begun : the 
 ' members are on their way to the appointed places of their duties, 
 1 not already there. The hymn ceases on their arrival in their 
 ' stalls: their private devotions are then offered up: and after that 
 ' the Service begins. The act is so obviously preparatory, that it can 
 ' be no more objected to, than the forming holy meditations while 
 'going up the aisle; than the playing of the Organ Symphony, or 
 ' the ringing of the bells. As to the Organ Symphony, it is suggested 
 'that on great festivals, it should be jubilant; during lent, of a 
 ' grave and somewhat penitential character. And on fast days 
 ' it might be omitted altogether .' {p. 232.)— Choral Service. 
 
 \_Churching of Women.'] 
 
 13. — In some places it is customary to ' Church 
 Women ' before the commencement of Morning, or 
 Evening, Prater; the Clergyman, in such case, 
 proceeding from the Vestry to the Altar instead of 
 to the Reading-Desk, and the Woman kneeling at 
 the ' Communion Rails.' Where this practice prevails, 
 it would be well to continue it. As no particular 
 time or place is prescribed by the Rubric, long 
 established custom may claim the preference with 
 regard to time, as it rules with regard to place : in the 
 latter respect, the Rubric says — the Woman is to 
 " kneel down in some convenient place, as hath been 
 " accustomed, or as the Ordinary shall direct." In 
 the Rubric of 1549 this place is "nigh unto the 
 Quire-door." But this question will be more fully 
 discussed when we come to treat on the office of 
 
BEGINNING OF MORNING PRATER. 1105 
 
 ' Churching of Women,' in its place in the Liturgy. 
 {See postea). 
 
 Archdeacon Sharp says: — 'Some have thought it a distinct 
 ' Office, and that it ought to be performed before the public Service 
 'begins. But under this uncertainty, the time must be determined 
 'by the same rules with the place : viz. "as hath been accustomed, 
 "or as the Ordinary shall direct." (j>. 72). — Charge A. D. 1735. 
 
 In the "S. Barnabas Parochial Church Guide," the 
 following directions occur on this subject: — 
 
 ' 1. Women to return thanks after Child-birth as soon as they 
 'are permitted to leave the house. 
 
 '2. The most fitting times for Churchings is, on Sundays or 
 'Festivals, at 11 o'clock, in order that the woman may afterwards 
 ' partake of the Holy Communion ; but Churchings may take place 
 ' before any of the Services, in which case she should communicate 
 ' at the first opportunity. 
 
 '3. Previous notice to be given to the Clergy, and application 
 'to be made at Church to the Verger, who will direct her to 
 ' her proper place. 
 
 '4. To Kneel reverently before the Altar during the Churching, 
 ' and to make her offering according to the ability which God giveth, 
 1 which is not a fie to the Priest, but a thank-offering to Almighty 
 'God. 
 
 ' 5. To return after the Churching to her place in the Con- 
 'gregation, and to join fervently and heartily in the Public 
 'Service.'— (Pub. by T. Uages.) 
 
 After the ' Churching,' should it be the practice to 
 perform it at the Altar, and before the Public Service, 
 the Officiating Minister will proceed to the ' Reading- 
 Desk,' and commence the "Morning Prater." 
 This, for convenience sake, we have divided into 
 three parts ; I. the Introduction, extending to the end 
 of the Lord's Prayer : II. the Psalmody and Reading, 
 extending to the end of the Apostles' Creed : III. the 
 Collects and Prayers, which terminate the Service. 
 
 The Introduction. 
 
 ^[ " Beginning of Morning Prayer.'" 
 
 14 — After entering the " Reading-Desk," it is the 
 duty of the Minister first to kneel, and offer up his 
 private devotions to the Throne of Grace. It would 
 then be well for him to see that the " book-markers " 
 are correctly placed in the pages of the Prater 
 4b 
 
HOG 
 
 MOENING PBAYEB. 
 
 Book,* so that he may readily find, at the appointed 
 moment, the Litany, Occasional Prayers and 
 Thanksgiving, Collect, and the Psalms of the day. 
 Similar aids should be inserted in the pages of the 
 Bible, where the prescribed Lessons occur. While 
 the Officiating Minister is thus occupied the 
 Congregation will be prompted by his example to 
 make the like preparations. There are a few remarks 
 of Dr. Bennet connected with this subject well worth 
 introducing here ; and were the substance of them 
 imparted to our people, they would, doubtlessly, 
 derive from them essential benefit. 
 
 Dr. Brunei- says:— 'I intreat our Congregations to consider, 
 'that during the reading of the Sentences and Exhortation, they 
 'must not think themselves at liberty to be idle; as if they had 
 'nothing at all to mind, whilst the Minister is reading. They 
 ' are certainly obliged to bestow that time after a quite different 
 * manner, to give a reverent attention to what the Minister reads, to 
 ' hear the Voice of God speaking to them in the Sentences, and the 
 ' Voice of his Ambassador speaking to them in the Exhortation ; 
 'and thereby to fit and prepare their Hearts for making their 
 ' Addresses to God himself in the Church's Confession. And to the 
 ' end that they may not lose an opportunity of so doing, let them 
 ' come to Church in good time, that they may be present at the 
 ' very beginning of the Office. And when they first come to their 
 ' respective places, let them by some short Prayer beg God's special 
 'assistance, that they mav discharge their duty as they ought, 
 ' and offer an acceptable sacrifice to Him. Let the intermediate 
 ' space also, between their short private Prayer, and the Minister's 
 'beginning to read, be spent, not in Talking or Gazing, hut in 
 'Reading or Meditation; that they may bring themselves to a 
 'devout frame of Soul, bv that time the Minister begins, and 
 ' may be the better able to go through the whole office in such 
 'a manner as God expects from them.' (p. 14).— Paraphrase on 
 the Bk. of Com. Prayer. A. D. 1708. 
 
 15. — After the required places have been found in 
 the Peayek Book, and Bible, the Minister should 
 at once begin Divine Service by reading one or more 
 of the 'Introductory Sentences,' as directed in the 
 Kubric, which runs as follows : — 
 
 * The providing of a large Book of Common Prayer, and a Biblt, 
 &c. for the use of the Officiating Minister by the Churchwardens 
 has been treated of in Vol. C , to which the reader is referred for 
 the legal information on this point. 
 
SINGING BEFORE DIVINE SERVICE. 1107 
 
 (a) f 'At the beginning of Morning Prater, 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.' (1662). — Present 
 Book of Common - Prayer. 
 
 The Rubric at the commencement of " Evening Prater" 
 is of similar import. 
 
 In the first Liturgy, the Prayer Book of 1549, 
 the Morning Prater began with the 1 Lord's 
 Prayer.' The Sentences, Exhortation, Confession, 
 and Absolution, were introduced in the Second 
 Liturgy (1552). In this, and the two following 
 Liturgies of 1559, and 1604, there was a slight 
 difference in the wording of this Eubric, which ran 
 thus : — 
 
 (i) ' At the b eg inning both of HoRXixoVitAYER, and likewise of 
 ' Evening Prayer, the Minister shall read with a loud voice 
 'some one of these Senterices of the Scriptures that follow. And 
 'then he shall sag that which is written ajter the said Sentences.' — 
 1552, 1659, 1601.* — Heeling's Liturgia Britannicce. 
 
 [Singing before Divine Service.'] 
 
 16. — In some Churches it is the practice to begin 
 Divine Service by singing some Psalm or Hymn ; a 
 practice which appears to have been derived from the 
 earliest ages of the Church, when Pliny, writing to 
 the Emperor Trajan, says, that it was the custom of 
 the Christians in his time to meet upon a fixed day 
 before light, and sing a hymn in turns to Christ as 
 God. (Ep. 97. p. 284. ed. Oxon 1703). This usage 
 is likewise spoken of by Chrysostom, Cassian, Ambrose, 
 Durandus, and others. In the Apostolical Constitutions 
 
 * In the Scotch Liturgy (1637), the only deviation from our 
 present Rubric was the addition of the words 'Presbyter or' before 
 the word ' Minister.' 
 
 In the American Liturgy this Pvubric takes the following 
 form — 
 
 ' The Minister shall begin the Morning Prayer, by reading 
 'one or more of the following Sentences of Scripture.' 
 %* The Rubric is similar at the commencement of the 
 " Evening Prayer." 
 
 4b 2 
 
1108 
 
 MOBBING PBAYEB. 
 
 also (L vii. c. 47, 48), we find, according to Athanasius 
 (De Virgin.), that the early Christians used to open 
 their Mossing Service, and conclude their Evening 
 Seevice, with Loxologies. In the Morning they used 
 Psalm Ixiii., or lxiv., and sometimes Luke ii. 14. ; and 
 in the Evening, Psalm cxli., or cxii. 1., and Luke ii. 
 29 — 32. The mediaeval usage has not been so clearly 
 brought down to us ; still, we know that the practice 
 of singing before Divine Service existed in England 
 prior to the Reformation, and was continued by one of 
 the ' Injunctions ' of Queen Elizabeth, which thus 
 reads : — 
 
 ' 49. Item. Because in divers Collegiate, and also some Parish- 
 ' Churches heretofore, there have been Livings appointed for the 
 ' maintenance of men and children to use singing in the Church, by 
 ' means whereof the laudable service of Musick hath been had in 
 'estimation, and preserved in knowledge: the Queen's Majesty 
 ' neither meaning in any wise the decay of any thing that might 
 ' conveniently tend to the use and continuance of the said science, 
 ' neither to have the same in any part so abused in the Church, 
 ' that thereby the Common Praver should be the worse understood 
 ' of the hearers, willeth and commandeth, that first no alterations 
 ' be made of such assignments of Living, as heretofore hath been 
 ' appointed to the use of singing or Musick in the Church, but that 
 ' the same so remain. And that there be a modest and distinct 
 'song so used in all parts of the Common-Prayers in the Church, 
 ' that the same may be as plainly understood, as if it were read 
 ' without singing, and yet nevertheless for the comforting of such 
 ' that delight in Musick, it may be permitted, that in the beginning, or 
 'in the end of, the Common-Prayers, either at Morning or 
 ' Evening, there may be sung an Hymn, or such like song, to the 
 ' praise of Almighty God in the best sort of melody and Musick that 
 ' may be conveniently devised, having respect that the sense of the 
 ' Hymn may be understood and perceived.' — Sparrow's Coll : p. 80 ; 
 Cardwell's Doc. Ann. i. 196. 
 
 That the singing of a Psalm or Hymn at the 
 commencement of Morning Peatee was at that 
 time practised, we may also gather from Strype, who 
 says : — 
 
 'My Diary observes that on the day of this month of 
 'September, began the new Morning Prater at St. Antholin's 
 'London, the bell beginning to ring at five; when a Psalm was 
 ' sung after the Geneva fashion; all the Congregation, Men, Women, 
 ' and Boys, singing together.' — Strype's Annals, Anno. 1559. chap. 
 xi. p. 136. 
 
 This practice can only be defended in these days 
 by established custom, or by the 'Injunction' of Queen 
 
SINGING BEFORE DIVINE SERVICE. 1109 
 
 Elizabeth, quoted above ; but as this Is now of no 
 authority, the practice ought not to be introduced 
 where the usage is unknown ; more especially, as such 
 a proceeding would be a departure from the Rubric of 
 our present Book of Common Prayer, which is of a 
 date far later than that of Elizabeth's ' Injunction,' and 
 is now of binding force by the Statute of Uni- 
 formity, 13 & 14. Car. II. c. 4. We must remember, 
 that the singing of the Psalms in metre is no 
 prescribed part of Morning or Evening Prater, 
 which will be seen by reference to GardwelVs "History 
 of Conferences Connected with the Revision of the 
 Book of Common-Prayer," where, among the " Ex- 
 ceptions" taken against the Liturgy at the Savoy 
 Conference in 1661, we find the following : — 
 
 ' XIL Because singing of Psalms is a considerable part of 
 ' Publick Worship, we desire that the Version 6et forth and alloxced 
 ' to be sung in Churches, may be amended; or that we may have 
 1 leave to make use of a purer Version.' ( p. 308). 
 
 To this the Bishops answer: — 'Prop. 12. Singing of Psalms in 
 ' metre is no part of the Liturgy, and so no part of our commission.' 
 ( P . 342.) 
 
 Let us now quote a few authorities confirmatory of 
 the ancient usage, and the modern rule. 
 
 L'Estrange says : — ' To begin Morning Prayer with Confession 
 ' of sins, I may call the Catbolick custom of the Primitive Church. 
 " De nocte populus surgens antelucano tempore domnm precationis 
 "petit, in lubore, tribulatione et luchrymis iiulcsincntibus facta ad 
 " Deum Confessione ;" saith Basil (Ep. 63.). Early in the morning at 
 " break of day the people rising, go straight to the house of 
 " Prayer making confession of their sins to God with much sorrow, 
 " sobs, and tears." Which custom, lest it should be thought a 
 ' peculiar of his own Church, was, he tells us, consonant to all other 
 'Churches.' {Chap. 3. p. 75.). ..Also, when commenting on the 
 " Venite " as an Invitatory Psalm, this learned writer adds:—' The 
 ' original of this Invitatory was at first, of valuable consideration. 
 ' For you must know, that anciently (as appeareth out of Chrysos- 
 'tom; Matt.) before the Congregation was compleat and fully 
 'assembled, the usage was to entertain the time with singing of 
 'Psalms, whereof this was the chief. And Durnndus, (Kat. b. 5. c. 3. 
 '§. 113.), who lived about the 400 years since, tells us, it was 
 'then the fashion in some Churches for the people, who lay in 
 ' expectation of the Morning Service, as soon as they heard this 
 ' Psalm once began, presently they all hasted into the Church.' — 
 {ib. p. 77.)— The Alliance of Divine Offices. A. D. 1690. 
 
 Nicholls, in his Notes on the " Venite" observes: — The Morn- 
 ' ijjg Service beginning with this Service, it was formerly sung 
 
1110 
 
 MORNING PRATER. 
 
 ' with a very strong and loud voice, to hasten people into Church, 
 ' who were near about it, or who were in the Cemitery, waiting for 
 ' the beginning of Prayers. And Durandus speaks of some lazy 
 ' Christians in his time, A. d. 1285, who used to lie in their beds till 
 ' they heard the " Venite " sung in the Church, and then used to get 
 'up and come thither {Durand. de Div. Off. L. v. c. 3.). Certain 
 'it is that the primitive Christians used to sing Psalms, all the 
 ' time the Congregation was gatliering together.' — Book of Coilmon 
 Prayee. in loco. 
 
 Bingham, speaking of the public worship of the Ancient Church, 
 Bays : _' The Service usually began with reading or singing of 
 ' Psalms, as appears from that of St Jerom, describing the Service of 
 'the Egyptian monks: They meet at nine o'clock, and then the 
 ' Psalms are sung, and the Scriptures are read, and after Prayers 
 'they all sit down, and the Father preaches a Sermon to them. 
 ' And so Cassian represents it, that first the Psalms were sung, and 
 ' then followed two Lessons, one out of the Old Testament, and 
 ' the other out of the New.. .St Basil speaks of a Confession made to 
 ' God upon their knees, after which they rose up, and betook 
 ' themselves to sing Psalms to God.. .But if we take it for a public 
 'Confession, as the learned Hamon L'Estrange does, then it will 
 ' argue, that the Eastern Churches began their Morning antelucan 
 ' Service with a prayer of Confession, and so went on to their 
 ' Psalmody, which was the great exercise and entertainment of 
 ' their nocturnal Vigils. And indeed it was their exercise at all 
 ' times in the Church, as St Austin notes, to fill up all vacuities, 
 « when neither the reading of the Scriptures, nor Preaching, nor 
 ' Prayers, interposed to hinder them from it. All other spaces were 
 ' spent in singing of Psalms, than which there could not be any 
 ' exercise more useful and edifying, or more holy and pious, in 
 'his opinion. And upon this account, (if the observation of 
 'L'Estrange be rightly made out of Chrysostom,) the people were 
 'used to entertain the time with singing of Psalms, before the 
 ' Congregation was complete and Jully assembled.' — Antiquities of the 
 Christian Church, Bk. xiv. c. i. § i. (See also Bk. xiii. c. x. §. 1, 2. 
 13; &c. xi. §. 1, 2.). 
 
 Wheatly (ob. 1742) observes on the 'Venite,' that:— 'St 
 ' Ambrose saith, that it was the use of the Church in his time 
 ' to begin their Service with it. (Serai, de Deip): for which reason in 
 'the Latin Services it is called the Invitatory Psalm.' (This author 
 then proceeds to quote Durandus as given by L'Estrange above) — 
 Pat. Illus. ofBk. of Com. Prayer, p. 126. 
 
 Shepherd {ob. 1805) states: — 'The origin of the name 
 "Invitatory Psalm," we learn from Chrysostom. He informs us, 
 ' that till the whole Congregation was fully assembled, it was 
 'usual for those who were present, by way of beguiling the lime, 
 ' to sing Psalms, of which " Venite Exultemus " was the chief. 
 ' Some parts of this Psalm were in subsequent ages sung with 
 ' a strong loud voice like the sound of a trumpet. The intention of 
 'which was to bring the people into the Church. Durandus 
 ' further informs us, that in his time (above 600 years ago,) it was 
 ' a custom in some places for the people waiting in expectation 
 'of the Morning Service, to hasten into the Church as soon 
 
SINGING BEFOltE DIVINE SERVICE. 1111 
 
 ' as they heard " Venite Exultemus" begun to be suug: (" Hinc est 
 " quod in quibusdam Ecclesiis jaccntes ad orationem, &o ". ). 
 ' Whether by jacentes Durandus means persons lying in bed, (for 
 ' this Service was performed at an early hour,) or such as loitered 
 'near the Church, every one must determine for himself. On this 
 'subject the opinions of English Ritualists are divided. This is 
 ' certain, that the early Christians, whilst the Congregation was 
 ' assembling, and in the beginning of tlie Service, generally sung 
 ' Psalms. A similar and very laudable practice still prevails in 
 ' several of our Parish Churches, especially in the northern 
 ' counties; where, after the Minister was in the " Desk," and before 
 ' he began the Sentences, I have with pleasure observed all the 
 ' Congregation standing and singing the 100th Psalm. In some 
 ' Churches in and around London, as soon as the Officiating 
 ' Clergyman comes out of the Vestry Boom, the Organ plays, and 
 'one verse of the Psalm is sung. It is to be wished that the 
 ' practice were more general.' — Elucidation of Bk. of Com. Prayer 
 Vol. i. p. 108. 
 
 Bishop Mant (formerly Bishop of Down, and Connor, and 
 Dromore) remarks: — 'In some Churches the Morning Prayeb 
 'is introduced by the Minister "reading one or more of the 
 ' sentences of the Scriptures," selected for that purpose; in others, 
 ' these Sentences are preceded by a Psalm or Hymn ; and in others, 
 * again, they are not read by the Minister but chanted by the People. 
 
 ' (These Sentences) are not to be preceded by a Psalm or 
 
 ' Hymn, nor are they to be chanted by the People.' (j>. 11, 41.) — 
 Hor. Liturgical. 
 
 Bishop Blomfield (lately Bishop of London), states: — ' I 
 ' think that it is not correct to commence Divine Service with a Psalm 
 ' or Hymn.' (p. 65.)— Charge. 1842. 
 
 The Rev. W. Bates says : — ' In many Cathedrals and Collegiate 
 ' Churches the members of the Church enter the Choir in procession, 
 ' and the Organ plays until they are all seated. This practice 
 ' is also adopted in other Churches on solemn occasions, and an 
 ' Anthem or Hymn is sometimes sung whilst the procession is 
 'entering. The custom of staging Psalms or Hymns, as a part 
 ' of Divine Service, previously to the Minister's commencing the 
 ' Sentences, is now generally condemned, as contrary both to the 
 ' Rubric, and the nature of the Service.' {p. 328.)— Lectures on 
 Christian Antiquities. 
 
 The Rev. W. G. Humphry is of the same opinion as the 
 preceding authorities; he says: — 'The 95f/t Psalm ('the Venite') 
 ' has always been placed before the Psalms of the Nocturn in the 
 ' Western Church. It was called the Invitatory Psalm, and was 
 ' sung while the Congregation were assembling. It is very suitable for 
 ' this purpose, as it contains an invitation to praise (u. 1), to prayer 
 '(». 6), and to the hearing of God's Word (c. 8). The Daily 
 ' Morning Service of the Eastern Church in the time of St. 
 ' Chrvsostom began with the (J:W Psalm—" 0 God Thou art My 
 "God; early will I seek Thee," Sec. which was called the Morning 
 ' Psalm ' (p. US.).— Hist, and Explan. of Book of Coin. Prayer. 
 
1112 
 
 MOBNING PEATEE. 
 
 The Rev. J. Jebb says:—' The practice, just now alluded to, of 
 'singing a Psalm or Hymn, when, the Minister and Congregation are 
 ' in thAr places, is one altogether contradicted by the Rubric, which 
 ' orders the Service to begin with reading the Sentences. This can- 
 ' not be alleged to be Introductory: it is'practically considered just 
 ' as much a part of the Office of the day as the prayers which follow. 
 ' When the Hymn begins, the private devotions of the Church have 
 'already been offered up: and to enter the Church in the midst of, 
 ' or after, its performance, would be commonly considered as an act 
 ' of irreverence. But it is contradictory, as' has been frequently 
 ' observed, to the order of the Service, which prescribes, first, ex- 
 ' hortation, then confession theu forgiveness of sins, ihen prayers 
 'for enabling grace to praise God aright; then, and not till then, 
 ' praise. How absurd, then, to pray for grace for that which has 
 ' been done already, and was done without any public prayer for 
 ' God's blessing upon it ! It is to be borne in mind, that iu those 
 ' very places where this unauthorized innovation is practised, the 
 ' regulations of the Prayer-Book are violated in other respects, 
 'as will be shown in their proper place: especially that the Anthem, 
 ' prescribed to be used after the third Collect, is used, contrary 
 ' to all order, here....In many places, the words " I will arise 
 'and go to my Father,'' &c, are sung here as an Anthem, and are 
 ' adopted on the ground that they form one of the introductory 
 ' Sentences, and are therefore proper here. A worse reason could 
 ' not be found. Had the framers of our Church Service thought the 
 'singing of the Sentence expedient, they would have prescribed it: 
 ' but the restriction to reading by the Minister, is express. Here, 
 ' then, is a tacit correction of a practice which undoubtedly was 
 ' known in the Church of England, before the time of the Refor- 
 ' mation, of singing before the Service. So that even had the 
 ' Injunctions of Queen Elizabeth, and the title page of Sternhold and 
 ' Hopkin's Psalms, sanctioned this practice heretofore, which is very 
 'questionable, at least it was put an end to at the last Review; the 
 ' amendments of which received the sanction both of Convocation 
 ' and Parliament, and therefore are paramount to any previous 
 ' regulations of however liigh sanction, which they may contradict.' 
 (p. 232.)— Choral Service. 
 
 The Rev. W. Palmer states:—' It is probable that the custom 
 'of prefixing one or two Psalms to the Nocturnal Office, arose from, 
 •a desire to allow some little time for the Clergy and people to 
 ' collect, before the Office began. In the time of Cas'sian, or early in 
 ' the 5th century, it was lawful for the brethren to enter the Church 
 'at any time before the end of the second Psalm. (Cass. Inst. 
 ' Ccenob. 1. iii. c. 7.). In the following century, this custom was 
 ' probably thought inconvenient, so that Benedict appointed two 
 ' Psalms to be chanted before the Nocturns began, in order to afford 
 'sufficient time for the brethren to assemble: (Ben. Reg. c. 9.): 
 ' and of these two Psalms, the second was the 9dth Psalm, or 
 " Venile acnltemus." Amalarius also speaks of this Psalm as 
 * occurring at the beginning of Xocturns.' — Orig. Lit. i. 249. 
 
 The Rev. M. Plcmmer, commenting on the 'Injunction' of 
 Queen Elizabeth just quoted, observes :— ' This is merely a permission 
 ' for the Congregation to employ themselves in singing until the 
 ' Priest arrives to commence the Service. The Mati.ns or Eves- 
 
ALL STANDING. 
 
 1113 
 
 ' song of the Church of England do not commence, with singing, but 
 ' with a verse of Scripture. We confess our sins, and receive 
 'absolution, before we presume to praise God. This was the custom 
 J in St. Basil's time. " With us the People rise when it is yet night, 
 " and go to the House of Prayer, and with labour and sorrow, and 
 " many tears, confess their sins unto God; then rising from Prayer, 
 :l they stand up to sing." (Basil Epkt. lxiii. ad Neoces :).' — 
 Observations on Com. Prayer, p. 56. 
 
 The Rev. .T. C. Robinson, after quoting the Injunction of 
 Elizabeth given above, and the remarks of Heylyn upon it — viz. 
 'No mention here of ''singing David's Psalms in metre, though 
 " afterwards they first thrust out the Hymns, which are herein 
 " mentioned, and by degrees also did they the Te Deum, Magnificat, 
 " and the Nunc Dim litis,- (Hist. Ref. 289)— adds; ' Perhaps, however, 
 ' we may hence infer by analogy a liberty for metrical Psalms, 
 ' before and a fter Service, in places where more artificial music 
 'is not used, although it is to* be remembered that the Anthem, 
 ' which is intended by the Injunction, has by a Rubric of later date 
 ' been confined to anoMier place in the Service (p. 280)...The 
 ' practice of singing before Morning and Evening Prayer may plead 
 ' considerable countenance from past times, although — under- 
 ' standing the word correct to mean fit, proper, or fully authorized, — 
 ' we may fully agree with the Bp. of Loudon.' (quoted supra). — 
 How shall we Conform to the Lit. p. 283. 
 
 Mr. A. J. Stephens (Barrister-at-law) says;—' It is clear from 
 ' this Rubric, that the Sentences, Exhortation, Confession, and 
 ' Absolution, must begin the Morning Prayer, and that they 
 ' cannot be preceded by any other words.'— Book of Com. Prayer. 
 E. H. S. i. 390. 
 
 The next consideration to which our attention 
 must be directed is the posture to be observed by 
 Minister and Congregation, during the reading of 
 these Sentences, and that is 
 
 [All Standing.'] 
 
 17. — Although Standing is not prescribed in the 
 Eubric, yet it seems, from the time of the introduction 
 of these Seutences into the Liturgy in 1552, to 
 have been the posture generally observed by Minister 
 and People. It is, indeed, the most becoming attitude 
 for the Minister while reading the "Word of God ; 
 as well as for the People when listening to the 
 exhortations of the Minister, speaking as God's 
 ambassador. 
 
 Waldo, in his " Commentary on the titurgi/" 'observes here: — 
 ' As soon as the Minister begins these Sentences, it is usual for the 
 
1114 
 
 MORNING PEAYElt. 
 
 ' Congregation to stand up : a very decent and proper custom, if we 
 ' consider the true meaning and inK-nt of it; which is to show our 
 1 reverence for the word of God, now rehearsed to us in order to 
 ' awaken us to repentance.'— (quoted in Mast's Book of Common 
 Prayer, in loco). 
 
 The Rev. P. Freeman says:— ' Three postures are used: 
 ' Standing, Kneeling, and Sitting :— Standing, as the posture of 
 ' ready and cheerful dutv, when either in the act of listening to the 
 ' instructions of the Officiating Minister, a? at the beginning of the 
 ' Service, or, of praising and confessing the Name of God. as in the 
 ' Psalms, the Canticles, Hymns, and Creei:— Kneeling, as the posture 
 ' of humility, in using any prayer or confession of sin, or receiving 
 'absolution and pardon:— Sitting, when listening to the reading of 
 ' Holy Scripture, as the posture of those who are permitted to feast 
 
 * upon the heavenly and spiritual bread of God's Word. The 
 ' changes of posture for the People are not numerous. We stand 
 
 • at four different parts of the Service— the Exhortation, the Psalms, 
 ' the Canticle after the first Lesson, and the Canticle and Creed, 
 'after the second : —Kneel at two, the penitential or preparatory 
 'portion of the Service at the beginning, and at the series of 
 ' Collects and Prayers at the end:— Sit at two, namely, the first and 
 ' second Lessons. If an Anthem or Hymn is sung after the third 
 ' Collect, we stand, and then kneel as usual to the end of the 
 ' Prayers.' (p. 11.) — Plain Directions for Oie Morning and Evening 
 Services. 
 
 Standing, therefore is the prescriptive usage here. 
 The next point is the regulation of the voice in 
 uttering the Introductory Sentences, §c. 
 
 % " Bead with a loud voice." 
 
 (The Minister turning to the People.) 
 
 18. — In this matter there is in these days some 
 difference of opinion, as well as variety of practice. 
 In one Church we find the " Sentences " are read; in 
 another, intoned; in another, chanted. This diversity 
 appears to have originated in the desire of certain 
 zealous-minded Clergymen to introduce the Cathedral 
 style of Service in their Parish Churches. How far 
 the attempt may be appreciable, and commendable as 
 an aid to devotion, must depend in a great degree upon 
 the style and character, as well as upon the feelings, of 
 the Congregation for whose elevation of thought and 
 spiritual development the refinements of the Choral 
 Service are considered to be especially appbcable. It 
 certainly is more adapted to the cultivated tastes of a 
 
BEAD WITH A LOUD VOICE. 
 
 1115 
 
 fashionable city Congregation, than to the simple-mind- 
 ed people assembled for worship in a village Church. 
 Be this, however, as it may, our business here is more 
 to discuss prescribed rules, and established usages, 
 than to indulge in any fancies or opinions, which can 
 convey no information, and possess no utility. 
 
 The Rubric, which in this point is very plain and 
 precise, requires that the " Sentences," &c. shall be 
 "read with a loud voice." One would suppose that 
 there could be no difficulty in understanding this 
 direction ; yet the term ' read,' followed as it is in the 
 same Rubric by the word 'say' has been thought 
 by many to imply a different sense from what we 
 should ordinarily understand by it ; and they have 
 interpreted it, therefore, as conveying a liberty of 
 practising monotone : and if monotone, then chanting. 
 Most authorities, however, have assigned to the 
 expresssion 'read'' its common acceptation ; and several 
 of them have been very particular in directing the 
 manner in which this ' reading ' should be accom- 
 plished. As this is a subject of very great import- 
 ance, and as the life and spirit of our admirable Liturgy 
 are much compromised by the lamentable carelessness 
 and indifference too often exhibited in the delivery of 
 the voice in the Public Prayers, &c, we have thought 
 it right to quote somewhat fully the 'advice' which 
 has been offered by many able divines on this great 
 head. And we will add, moreover, a few opinions on 
 the sense to be applied to the word 'read,' employed 
 in this Rubric. 
 
 According to our judgment, the 'Sentences' are to 
 be 'read' in the ordinary and general sense which the 
 word 'read' conveys ; but 'with a loud voice' clearly, 
 calmly, solemnly, and as in the presence of the Al- 
 mighty God : no haste, no flippancy, no affectation, 
 no pompous mouthing. 
 
 George Herbert (ob. 1C32), when speaking of reading Divine 
 Service, urges upon the Officiating Minister a devout behaviour when 
 in the act of praying. ' Accordingly his voice is humble, his 
 'words treatable, and slow; yet not so slow neither, as to let the 
 
111(5 
 
 MORNTNG PEATEE. 
 
 1 fervency of the supplicant hang and die between 6peaking, but 
 ' with a grave liveliness, between fear and zeal, pausing yet press- 
 ' ing, he performs his duty. Besides, his example, he having often 
 ' instructed his people how to carry themselves in Divine Service, 
 ' exacts of them all possible reverence, by no means enduring either 
 ' talking, or sleeping, or gazing, or leaning, or half-kneeling, or any 
 'undutiful behaviour in them; but causing them, when they sit, 
 ' or stand, or kneel, to do all in a straight and steady posture, as 
 ' attending to what is done in the Church ; and every one, man and 
 ' child, answering aloud both Amen, and all other answers, which 
 'are on the Clerk's and People's part to answer: which answers 
 ' also are to be done not in a huddling or slubbering fashion, gaping 
 'or scratching the head, or spitting even in the midst of their 
 ' answer, but gently and pausably, thinking what they say.' — 
 Country Parson. Chap. vi. (Clergyman's Instructor. 3rd ed. p. 43.) 
 
 Burnet (formerly Bishop of Salisbury') ob. 1715, says: — The 
 Clergyman 'must bring his mind to an inward and feeling sense of 
 'those things that are prayed for in our Offices: that will make 
 'him pronounce them with an equal measure of gravity and affec- 
 ' tion. and with a due slowness and emphasis. I do not love the 
 ' theatrical way of the Church of Rome, in which it is a great study, 
 ' and a long practice, to learn in every one of their Offices, how they 
 ' ought to compose their looks, gesture, and voice : yet a light wander- 
 ' ing of the eyes, and a hasty running through the prayers, are things 
 ' highly unbecoming; they do very much lessen the majesty of our 
 ' Worship, and give our enemies advantage to call it dead and 
 ' formal, when they see plainly, that he who officiates is dead and 
 ' formal in it. A deep sense of the things prayed for, a true recol- 
 ' lection and attention of spirit, and a holy earnestness of soul, will 
 ' give a composure to the looks, and a weight to the pronunciation, 
 ' that will be tempered between affectation on the one hand, and 
 ' levity on the other.' — Pastoral Care. c. via. The same author 
 observes in his History of the Reformation, that in 15-19 it was much 
 ' complained of that the Priests read the Prayers generally with the 
 'same tone of voice that they had used "formerly in the Latin 
 ' Service; so that it was said, the people did not understand it much 
 
 ' better than tliev had done the Latin formerly The course taken 
 
 ' in it was, that In all Parish Churches the Service should be read 
 ' iu a plain audible voice ; but that the former way should remain in 
 'Cathedrals, where there were great choirs, who were well ac- 
 'quainted with that tone, and where it agreed better with the 
 'music that was used in the Anthems. Yet, even there, many 
 'thought it no proper way in the Litany, where the greatest gravity 
 'was more agreeable to such humble addresses, than such a modu- 
 ' lation of the voice, which to those unacquainted with it seemed 
 ' light, and for others that were more accustomed to it, it seemed 
 ' to be rather use that had reconciled them to it, than the natural 
 ' decency of the thing, or any fitness in it to advance the devotion 
 ' of their prayers. But this was a thing judged of less importance : 
 ' It was said, that those who had been accustomed to read in that 
 ' voice, could not easily alter it : but as those dropped oft' ami died, 
 'others would be put in their places, who would officiate in a 
 ' plainer voice.' — Nares's Edition, vol. it. p. 162. The Rev. J. C. 
 Robeistsos, commenting on this passage in his work on the Liturgy, 
 
BEAD -WITH A LOUD VOICE. 
 
 1117 
 
 says: — ' The tone now in question would seem to be the same with 
 ' that which is here represented as used by those of the Clergy who 
 ' were not sufficiently acquainted with the Cathedral manner of 
 1 chanting. To fall into such a tone is, as an observation of any 
 ' Village School will show, extremely natural — i. e. in the same 
 ' sense in which any other awkward habit is natural ; aud it may 
 ' be maintained with less of exertion than the ordinary reading- 
 'tone of educated persons. To these circumstances, combined 
 'with the fact that the Latin service would in any case have been 
 ' unintelligible to the people, and was often not understood by the 
 'Clergy themselves, we may. perhaps, attribute its introduction in 
 'the performance of Divine Offices. Be that as it may, we see that 
 ' it was considered inconsistent with the object of English Service, 
 ' aud was to be abolished as soon as possible.' 
 
 Sprat (formerly Bishop of Rochester) remarks: — 'It is true, 
 ' we generally value and esteem preaching as our great privilege 
 ' and honour. And so far we are in the right. But we are not so, 
 'if we look on the reading of Prayers only as our task and burden; 
 'and, as such, shall be willing to get rid of it altogether, or to get 
 'through it in any undecent manner, with such heaviness or pre- 
 'cipitation, as, in any affiiirs of worldly interest, we would never be 
 'content with: a preposterous custom, which, if due care be not 
 ' taken, may be very prejudicial and mischievous to our Church, by 
 'queuching the spirit of devotion in our own people, and giving 
 ' occasion to our adversaries to throw scorn aud contempt on our 
 
 'otherwise incomparable Liturgy With a just assurance, I 
 
 ' may assert this to be a very proper qualification of a Parochial 
 'Minister; that he has attained to an habitual faculty of setting 
 ' forth the Public Prayers to all their due advantage, by pronoun- 
 'cing them leisurably, fitly, warmly, decently; with such an au- 
 ' thority in the speaker, as is, in some degree, suitable to the 
 ' authority of what is spoken. Thus much I may safely say, that 
 ' the reader of the Prayers, if he does his part, in the manner I have 
 'mentioned, by such a vigorous, effectual, fervent delivery of the 
 ' words and conceptions, put into his mouth by the Church itself, 
 ' may give a new enlivening breath, a new soul, as it were, to every 
 'Prayer, every Petition in it: he may quicken and animate those 
 'confessions, intercessions, ami thanksgivings, which, when read 
 'coldly and indifferently, with irreligious carelessness, or ignorant 
 ' flatness, will seem to some to be but a dead letter: he may make 
 ' every Hymn, every Psalm, every Lesson, Epistle, and Gospel, 
 ' to become well nigh a new Sermon ; at least he may give to the 
 ' old standing text of the Bible a very good clear exposition, even 
 
 ' by his very way of reading it to the Congregation It is indeed 
 
 ' almost incredible, how quite another thing the daily Morning and 
 'Evening Prayers will appear; what new figures and beauties, 
 ' and hidden treasures of sacred eloquence they will continually 
 ' discover, when thus pronounced; how much apter they will be to 
 ' kindle in us and our auditors all manner of heavenly affections, 
 ' of spiritual grief and contrition, of love and gratitude, of faith, 
 'hope, and charity, and joy in the Holy Ghost; when the har- 
 ' mony of the tongue shall be tuned, as it were, to the harmony 
 'of the matter; when the zeal of the reader shall keep company 
 ' with his voice; and his voice shall be adapted to, and varied to- 
 
1118 
 
 MOKNIHG PEAYEB. 
 
 'gether with, every sense and expression; when by long use, and 
 ' imitation of the best masters, or the best we can come at, we 
 ' shall know familiarly how to give every word and sentence its 
 'due poise; where to lay a greater or smaller weight on every 
 'clause, according to its natural or spiritual force; where to be 
 'quicker or more vehement, where slower and more sedate; how 
 'to observe equally all pauses and distances; how to avoid mono- 
 ' tonies on the one hand, and immoderate elevations and depressions 
 'on the other; yet, where to use the same tones, where to rise or 
 ' fall in the right place; when. 1 say, the reader shall be thoroughly 
 ' expert and versed in practising these, and many more such 
 'natural decencies of pronouncing: though they may seem but 
 ' light and pettv things, taken singly, and apart, yet all together, 
 ' in their full united power, they will he found to have an admirable 
 ' concurrence towards the creating, augmenting, well-tempering, 
 ' and well-governing of devotion.' — Discourse to the Clergy. A. d. 
 1695. 
 
 Bull (formerly Bishop of St. Davids) writes:—' To the reading 
 ' of the pravers aright, there is need of great care and caution. The 
 'Prayers of the Church must be read audibly, distinctly, and 
 'reverently. 1. Audibly, so that, if possible, all that are present 
 ' may hear them, and join in them. There are some that mutter 
 ' the Prayers, as if they were to pray only to themselves, so hereby 
 ' they exclude most of the Congregation 'from the benefit of them. 
 '2. The Prayers of the Church ought to be read distinctly and 
 ' leisurely ; not to be galloped over, as the mauner of some is, 
 ' who read the Prayers so fast, that they outrun the attention and 
 ' devotion of the people, not giving them time to join with them, 
 ' or to make their responses in their due places. This rule is to be 
 ' observed in reading the Prayers throughout, but especially in 
 'reading the Decalogue or Ten Commandments in the second 
 ' service. There are some that read the Commandments so thick 
 ' one upon another, that the People have not time to add that ex- 
 ' cellent prayer to each of them, Lord, have mercy upon us, and 
 
 ' incline our hearts to keep this law 3. The Prayers of the 
 
 ' Church are to be read with great reverence and devotion, so as to 
 
 ' excite and kindle devotion in the Congregation But alas ! 
 
 1 there are too many Ministers, who, by disorderly and indecent 
 ' and irreverent reading of the Liturgy, d'isgrace it, and expose it to 
 
 'contempt I am verily persuaded, that this is one cause, that 
 
 ' there are so many sectaries and separatists among us. They 
 ' find so little reverence and devotion in the use of our Common 
 ' Prayers, that they cannot away with them, but run from the 
 1 Church to the Conventicle, where they hope to find more devo- 
 ' tion.' (jo. 383.)— Charge to the Clergi/ of the Diocese of St David's. 
 a. d. 17U3. {Discourse II. in Bull's English Theol. Works). 
 
 Gibson, (formerly Bishop of London), remarking upon the 
 reading of the Divine Services, says it is:— An office that is usually 
 'reckoned a matter of course, w'hich all Clergymen are equally 
 'capable of peforming, and which they can hardly perform amiss; 
 ' and yet it is most certain, that the edification of the people, and 
 ' the honour of the Liturgy itself, depend a great deal upon the 
 ' manner of performing it ; that is, upon the reading of it audibly, 
 'distinctly, and solemnly The Dissenters object against our 
 
HEAD WITH A LOUD VOICE. 
 
 1119 
 
 'public Liturgy, that it is cold and lifeless, and unaffecting: but 
 ' though the objection has no force in itself, (what they call cold 
 ' and lifeless being no more than grave and serious, as all public 
 ' Liturgies ought to be,) yet we may give it very great force by 
 'running over the Service in a cold and unaft'ecting manner. Our 
 ' people themselves are too apt, in their own minds, to vilify and 
 ' depreciate this part of our public Service, as that which is ready 
 ' composed to the Minister's hand, and requires no further talent 
 ' than the bare reading; but we find by experience to what degrees 
 ' this objection vanishes, and how devoutly and reverently the 
 ' Service is attended to, where it has the just advantage of "being 
 'read in a distinct, solemn, and affectionate manner. In a word, it 
 ' is in vain to hope, that the people will be zealous, if they see 
 ' the Minister indifferent, or that any Service will be duly attended 
 ' to, which is not recommended to them as a matter of great concern 
 'and importance, by being performed in a serious and affecting 
 'way; and whenever we perform it carelessly and precipitately, we 
 ' must forgive them if they believe that we account it a task and a 
 ' burden to us, which we are willing to get rid of. with as little 
 ' trouble, and in as short a time, as we can.' — Directions to the 
 Clergy of the Diocese of London. A. d. 1724. 
 
 Hort, (formerly Archbishop ofTuam), when speaking of thedue 
 delivery of the voice in the Public Service, gives these general rules : 
 ' The first is, to pronounce every word ami syllable distinctly, and to 
 ' beware of sinking at the close of the period. This is undoubtedly 
 ' the first and chiefest excellence of pronunciation, because the very 
 ' end of speaking is so far lost, as it is not distinctly heard. I would 
 ' Dot be here understood to recommend that heavy and phlegmatic 
 'delivery that retails out words by their syllables; for this is more 
 ' properly to be called spelling than speaking, and is apt to tire 
 ' men's patience, and lull them to sleep: but I mean that articulate 
 ' expression, with rests and pauses properly interposed, which shall 
 ' break and distinguish the parts of a period according to the 
 
 ' sense This rule is calculated for the cure of two faults that are 
 
 ' not unfrequent; one is a thick and confused delivery, which runs 
 ' syllables and words into one mass, so that the ear cannot well 
 'separate them, and the hearer is forced to make up the sense by 
 'conjecture. The other is a rapidity of speech which runs off too 
 ' fast to impress any distinct idea on the mind, by which means both 
 
 ' the pleasure and profit of a sermon are in great measure lost 
 
 The second rule T would mention is, to be careful not to exceed 
 ' the compass of the voice. There is a certain ne plus ultra to the 
 'organs of speech in every man; and his own feeling alone can 
 ' teach him where it lies : i'f he goes beyond this, his pronunciation 
 'will be harsh, unmusical, and disagreeable both to himself and to 
 ' his hearers, who cannot receive with pleasure what they perceive 
 'he delivers with pain and violence; besides, that it is impossible 
 ' for him duly to temper and govern his voice under these unnatural 
 1 strainings and efforts. It is a great mistake to imagine that a voice 
 ' must needs be well heard, merely because it is loud. This is indeed 
 'a noble foundation for art and skill to work upon; but without 
 ' the aid of these, it is often swallowed up and lost in itself. A 
 'moderate strength of voice, with a due articulation of words, and 
 ' distinction of pauses, will go further, even in a large Congregation, 
 
1120 
 
 MOENING PEAYEi;. 
 
 'than the thunder of an unskilful tongue; and this is that 
 ' suaviloquentia, that mellowness and sweetness of speaking, so 
 ' much praised in some of the Koman Orators, in opposition to the 
 ' rusticity of noisy declaimers. Let me here add, by way of caution, 
 ' the danger of forcing and straining the internal organs. I wish I 
 ' were not an unhappy example of this kind, and that I did not 
 ' to this day feel the sad effects of making too violent efforts in the 
 ' Pulpit, many years ago : from my own experience, therefore, let me 
 ' advise young Preachers, who have not the most robust lungs, 
 ' to have recourse and management, rather than to force, for 
 
 ' supplying that defect 
 
 ' I come n ;.\t to the second branch of your office in the Church, 
 ' and that is leading the Public Prayers; and I do assure you, there 
 ' is no little skill required to do this" as it ought to be done. I call 
 'it indeed reading the Prayers, in compliance with the common 
 ' phrase; but speaking properly, Prayers ought to he prayed, and not 
 ' read. There is a certain propriety of accent, cadence, and gesture, 
 'that befits the solemnity and seriousness of devotion; and where 
 ' this is duly observed, the Minister will find it a great help, both to 
 'warm his own heart, and to draw out the attention and affections 
 ' of the Congregation. I do allow that Prayer is a spiritual duty, 
 ' and is properly the action of the soul : but experience shows us to 
 ' be so made "and compounded, as that our souls receive great 
 ' impressions and changes from our outward senses. And therefore 
 ' the Minister should choose those accents and gestures that are most 
 ' apt and proper to excite his own devotion, as well as that of the 
 ' people : he should pray to their eyes, and pray to their ears, as the 
 ' readiest way to affect 'their hearts. But lie must at the same time 
 ' carefully avoid theatrical accents and gestures ; all affectation is 
 ' offensive to good judges; but that of the theatre is of all others 
 ' the most unbecoming the House of God and will disgust serious 
 ' persons. And yet if accents and diversification of voice be wholly 
 ' rejected, the Prayers will seem cold and lifeless, the attention will 
 'languish, and the devotion lose its spirit and fervour. There 
 ' is likewise a due medium to be observed in the time and 
 'movement of Prayers- if they are read too fast, they cannot 
 ' impress the soul " with due sentiments and affections, as the 
 ' Minister proceeds; on the other hand, slow and heavy reading will 
 ' make the work dull and tiresome, and the impatient hearer will be 
 ' apt to let loose his thoughts to wander upon foreign subjects, or 
 ' perhaps compose himself to rest. So that it requires some degree 
 1 of judgment to steer between these extremes; and the readiny of 
 'the Public Prayers is an art which all Clergymen should set 
 ' themselves to acquire by study and practice, and by copying 
 'after the best examples." And "yet I fear that it is too much 
 1 neglected by those who are newly ordained ; and that, when 
 ' they come first into the Desk, they strike at random, and 
 ' without any regard to propriety, into a certain manner of 
 'reading, which everybody observes to be wrong but themselves: 
 'time and use will soon render this familiar; and as they never 
 'discover the fault, it becomes a habit, and they never think 
 
 'of correcting it afterwards Let a Minister, when he opens 
 
 'his Book, possess his soul with this thought; that he is going 
 ' to address himself to the great Majesty of Heaven and Earth, who 
 ' knows all his thoughts, and beholds all his actions; and that he is 
 
BEAD WTTH A LOUD VOICE. 
 
 1119 
 
 ' in the immediate presence of this adorable Being, who is very 
 'jealous of His honour: I say, let him possess his soul duly with this 
 'consideration, and he will naturally tall into all the proprieties of 
 'prayer.' — Instructions to the Clergy of the Diocese of Tuam. July 
 8th, 1742.— (Pub. in the " Clergyman's Instructor." p. 355.) 
 
 Dr. Bennet remarks: — ' And here let me intreat my Brethren 
 ' the Clergy, to remember, what a solemn Action they are now 
 'about to join in with their respective Congregations. And let 
 ' this consideration prevail upon 'em to begin it with a suitable 
 ' Gravity. Let their whole Demeanour express their inward 
 ' Devotion. Let their Voices declare, that they themselves are 
 1 truly mov'd by what they read to others. Let 'em read, not with 
 'a careless air; but after such a manner, as may effectually shew, 
 ' that they feel, and are sensible of, the Meaning of those Words 
 ' which they pronounce. Let'em read with Deliberation, and 
 '(tho' not in a whining canting tone, yet) with such an one, 
 ' as may influence their People, and quicken their zeal, and raise 
 'in them all those heavenly Passions which are requisite in 
 ' Prayer. For this is certain, that a due Pronunciation gives a 
 'fresh Vigour, Life, and Spirit, even to the most common Forms, 
 1 and makes 'em ever new, and creates much the same attention 
 ' in an Auditory, as if they had never heard them before. Give 
 ' me leave in this Place to observe, that these Sentences, the 
 ' Exhortation, the Absolution, and those other parts of the Liturgy, 
 ' which are directed or spoken to the People only, ought to be utter'd 
 ' after a quite different Manner, from that which becomes the 
 ' Confession, the Lord's Prayer, and those other parts of the 
 ' Liturgy, which are directed and spoken to God. The Voice must 
 'be so manag'd, as plainly to signifie and declare a remarkable 
 'Distinction; that even the most heedless people may know and 
 'understand, when the Minister speaks to them, and when to 
 ' their Maker. Wherefore all parts of the Liturgy are not to be 
 'read with one and the same continu'd Tone; but such a manifest 
 'alteration of the Tone must constantly be made, as is suitable to 
 ' the several parts of it.' ( p. 13.).— Paraphrase on the Book of 
 Common Prayer. Pub. A. i>. 1728. 
 
 Paley, in his Advice to the Young Clergy of the Diocese of 
 Carlisle, says: — 'In reading the Services of the Church, provided 
 'you manifest a conscientiousness of the meaning and importance 
 'of what you are about, and betray no contempt of your duty or 
 'of your Congregation, your manner cannot be too plain and 
 ' simple. Your common method of speaking, if it be not too low, 
 ' or too rapid, do not alter, or only so much as to be heard 
 'distinctly. I mention this because your elocution is more apt 
 ' to offend bv straining and stillness, than on the side of ease and 
 < familiarity. ''—Sermon. July 29th, 1781. ( Works v. p. 325.) 
 
 Collis, in his " Rubric of the Church of England Examined," 
 •when explaining the words "the Minister shall read with a loud 
 voice," says: — ' That is, with a clear, distinct, and audible voice: 
 'the word "loud," not signifying that it should be any way 
 'strained, or kept up beyond "its strength; but that it should be 
 'raised and adapted to such an extended elevation, above the 
 
 4 c 
 
1122 
 
 MOBNTNG PRA.TEK. 
 
 ' utterance appropriate to the performance of different parts of the 
 ' Service, — reiullng, praying, pronouncing, singing, reliearsivg, with 
 ' the qualifications of audible, lorn, distinct, we are naturally led to 
 1 think that these terms cannot have been employed by acci- 
 ' dent, but that they have a suitable correspondence with the 
 "nature of that, to which they have been severally applied. 
 'For instance " At the beginning of Morning and Evening Prayer, 
 " the Minister should rend with a loud voice, some one or more 
 " of the Sentences of the Scriptures that follow." Thus, too, in the 
 'Rubric, concerning the Lessons; "Then shall be read distinctly, 
 " and with an audible voice, the First Lesson." " Then shall be 
 " read in like manner the Second Lesson." ' In each case simple 
 'reading is enjoined, because the subject is Holy Scripture, a lesson 
 ' of divine instruction, to be learnt and meditated on with reverence, 
 ' as we find among the Jews, when Moses was read daily in the 
 ' temple. In the case of the Sentences, a loud voice was ordered, 
 'because it is of the nature of a proclamation, as Isaiah exclaims, 
 "Ho every one that thirsteth."— (/>. 15.)— Essay on Cathedral 
 Worship. ' 
 
 Archdeacon Sandford observes: — 'Because we are not to 
 'preach the Prayers, it does not follow that they should be read 
 'without fervour and solemnity, or hurried over as a task. They 
 'are themselves the expression of all that is humble, grateful, 
 ' contrite, and trustful— of the lowliest self-abasement, of the most 
 ' adoring homage. They should be offered with the earnest yet 
 ' subdued utterance, which implies that the soul is engaged, and 
 
 ' that the language of the lips is heartfelt and sincere When 
 
 ' the manner and voice are thus reverent, earnest, and devout, 
 ' the proper modulation and emphasis will seldom be wanting. It 
 ' is not necessary to disparage preaching, in order to do justice 
 
 ' to the sister ordinance Still it can hardly be questioned, 
 
 ' that of the two, the Office of Prayer is that which it is the most 
 'irreverent to undervalue; and that when negligence in this is 
 'succeeded by extraordinary efforts in the pulpit, the effect is most 
 ' sad and most injurious. What then must we say of instances in which 
 ' the Prayers are languidly and even inaudibly read, obviously that 
 ' the voice and energy may be husbanded for the sermon.' — 
 ( p. 23i).—rarochialia. 
 
 [Intoning.'] 
 
 19._After what has heen said with regard to the 
 Puibrical direction to "read with a loud voice,'" sup- 
 ported as our remarks have been by the numerous 
 authorities annexed to them, it seems hardly necessary 
 to speak here of ' intoning ' — of practising a kind of 
 monotone in uttering— the Sentences, Exhortations, 
 Confessions, and Prayers, of the Liturgy in Parish 
 Churches. The usage may be consistent in Cathe- 
 drals ; but in ordinary Churches it cannot but be con- 
 
INTOKING. 
 
 1123 
 
 sidered quite out of place; and the practice of it 
 appears to be merely a remnant of the ancient method 
 of delivering the Latin Service, which was not only 
 perfectly unintelligible to the people, but almost 
 equally so to the Officiating Minister of that un- 
 lettered age. The Minister, not comprehending the 
 sense embodied in a lauguage unknown to him, found 
 it easier to submerge all feeling and expression, and 
 at the same time avoid error in accent and emphasis, 
 by uttering the Service in a sort of monotonous reci- 
 tative. But this is not the case in these modern days, 
 when the Clergy are more eminent for their learning, 
 and ability, than they formerly were for their ignorance, 
 and inefficiency; arid when Divine Service is repeated 
 in the ordinary language of the people. Intoning has, 
 therefore, been superseded by reading ; which seems, 
 with few exceptions, to be now the general practice 
 for Parish Churches throughout the kingdom. With 
 regard to the legality of the question, intoning in 
 ordinary Churches and Chapels is contrary to Canon 
 and to Eubric, and, therefore, must not be imposed 
 upon an unwilling Congregation at the caprice of the 
 Clergyman. 
 
 We annex a few opinions. 
 
 Bishop Blomfield (lately Bishop of London) observes: — 'A 
 'more important point... is the manner in which he (the Officia- 
 1 ting Minister) reads the Common l'rayer. No person objects 
 ' more strongly than I do to a declamatory, or dramatic mode nf 
 ' reading ; but I do not understand why those Clergymen, who 
 ' seek to avoid that fault, should pass to" the opposite extreme of 
 ' rapid and monotonous recitation, which they describe as reading 
 'piano cantu. I am aware, that in the old Rubric even the 
 ' Lessons were directed to be sung in plain tune, as also the Epistle 
 ' and Gospel. But this was wisely altered. There are certain 
 ' parts of the Service which the Rubric still directs to be said or 
 'sung; with reference probably to "clioirs and places where they 
 sing," as the Rubric expresses it, and to Parish Churches and 
 ' Chapels, where the prayers are said, and not sung. But whether 
 'said or sung, it should "be devoutly, audibly, and distinctly. The 
 ' 14th Camm directs, that the Common Prayer " be said or sung 
 'distinctly and reverently.'' Queen Elizabeth's Injunction of 
 ' 1559, was, " that all readers of Public Prayers, be charged to read 
 " leisurely, plainly, and distinctly. The writer of the Homily on 
 "Common Prayer cites a constitution of Justinian to the same 
 "effect: the rule laid down in the Reformatio Legum is, "partit* 
 
1124 
 
 MORNING PEAYEB. 
 
 " voces et distincte pronuntient, et cantus sit illorum clarus et 
 " aptus, ut ad auditorura sensum et intelligentiam perveniant." 
 ' The reason, why so great a stress was laid on the distinct reading 
 ' of the Church Service, independently of its obvious necessity, 
 ' was the general prevalence of an opposite practice amongst the 
 ' Popish Clergy, many of whom, alter they had conformed to 
 ' the Liturgy, read it as they had been accustomed to read the 
 'prayers in their Breviary. It is much to be regretted, that any 
 'of the Clergy of our Reformed Church, which justly glories in 
 ' a form of Public Prayer, so framed that the people may both 
 'understand it, and bear a part in it, should think it necessary, 
 ' or profitable, or consistent with the Church's intentions, to read 
 'it in a hurried and indistinct manner. "It is an absurdity and 
 " an iniquity," says Bishop Gibson, " which we justly charge upon 
 " the Church of Home, that her Public Service is in a tongue 
 " unknown to the people ; but though our Service is in a known 
 " tongue, it must be owned, that as reading it, without being heard, 
 " makes it, to all intents and purposes, an unknown tongue, so 
 "confused and indistinct reading, with every degree thereof, is a 
 "gradual approach to it." {p. 54.)— Charge. 1842. 
 
 The Rev. W. Goode remarks: — 'It will hardly be denied, 
 'that where the Rubric directs any portion of the Service to be 
 "read" the ordinary interpretation of the word is not in favour 
 ' of what is called plain song, or a monotonous recitative (sometimes 
 ' called " intoning, ') ; but of what is commonly understood by 
 ' reading. It appears also, that the word " said." which is used 
 ' occasionally in the Rubrics, is used as equivalent to " read ;" for 
 ' while the Athanasian Creed and the Litany are directed to be 
 "said or sung," the Rubric before the Apostles' Creed speaks of 
 " such days as the Creed of St Athanasius is appointed to be read" 
 ' and the Rubric after the third Collect uses the words " except 
 " when the Litany is read." Now that, as a general rule, these 
 ' words were intended to be understood in their ordinary accepta- 
 'tion, seems clear from the 53rd of Queen Elizabeth's Injunctions 
 'in 1559, published just after her Prayer Book was issued, which 
 ' directs, " That all Ministers and Readers of Public Prayers, Chapters, 
 "and Homilies, shall be charged to read leisurely, plainly, and 
 "distinctly." (Wilk. Cone. iv. 188; Cardwell's Doc. Ann. i. 199.) 
 ' And the last of Queen Elizabeth's Visitation Articles of the same 
 ' year is,—" Whether the Curates and Ministers do leisurely, plainly 
 " and distinctly read the public Pravers, Chapters, and Homilies, as 
 " they ought to do." (Wilk. Cone. iv. 191.; Caldwell's Doc. Ann. I. 
 216.). (p. 20.). Plain-song or "intoning," therefore, is in 
 ' Parochial Churches contrary to the directions of our Church. 
 ' And, at any rate, if this is doubted, the general power vested 
 ' in the Bishop authorizes him to forbid the practice.' (p. 23.) — Aids 
 for Determining, o'c. the Ceremonial of the Church of England. 
 
 The Rev. J. C. Robertson, commenting upon the intoning of 
 the Services, says : — ' It appears that some Clergymen have of late 
 ' considered it their duty to utter the Service in a wonderful sort 
 ' of recitative ;' and after quoting the opinions of the Bp. of London 
 (Dr. Blomfield), Mr. Jebb (both of which have been cited above), 
 and others, he expressed his concurrence in their animadversions, 
 adding- — ' It appears, therefore, that while the Church recognizes 
 
CHANTING. 
 
 1125 
 
 ' two descriptions of service — the Choral and that of ordinary 
 ' Churches— distinctness is required in each of these: and that there 
 'is no recognition of the third manner, now under consideration. 
 'Our best divines give no sanction to it; such of them as were 
 ' Bishops often enquire in their Articles as to reverence, clearness, 
 
 ' and distinctness in the manner of reading the Service Good 
 
 'reading is, as I need hardly say, something very different from 
 'theatrical declamation; but even the latter is perhaps not more 
 
 ' intolerable than the fashion which we have been considering 
 
 ' Enough has, I trust, been said to shew that this fantastical fashion 
 ' as is little countenanced by authority, and precedent, as by taste, 
 ' reason, or charity.' {p. 139 — 145). — How shall we Conform to the 
 Liturgy. 
 
 \_Clianting.~\ 
 
 20. — The method of conducting Divine Service, in 
 which the chanting of the Prayers, Responses, Creeds, 
 Litanies, &c. is an essential element, is the one 
 usually adopted in Cathedrals, and in those Churches 
 and Chapels, where there are Choirs permanently en- 
 dowed, or supported by voluntary contributions. The 
 word choir gives to this practice the designation of 
 Choral Service : and how far this Choral Service may 
 be introduced into Parish Churches, as a matter of 
 taste and feeling, it is diffioult to determine. "Where 
 the whole Service is chorally performed, as it is in 
 Cathedrals and some College and Royal Chapels, a 
 very efficient and well regulated Choir is necessary, 
 and this can only be supported at a great expence : 
 on which account, few Incumbents, and not many 
 Parishes, are rich enough, should they even be willing, 
 to maintain year by year so refined and intellectual a 
 luxury. To attempt such performance, therefore, with 
 deficient numbers, or with unqualified voices, and 
 especially with an impracticable throat in the Officia- 
 ting Minister, would be unwise, if not ridiculous : 
 hence, it is seldom that we find the entire Service con- 
 ducted chorally iu our ordinary Churches and Chapels. 
 It is by no means, however, an uncommon practice 
 for the Canticles, the Doxologies, the Amen, and the 
 Responses to the Commandments, to be chanted .- and 
 the children of the Church Schools seem to be gene- 
 rally instructed sufficiently in music and singing to 
 accompUsh so much very effectively. Even in village 
 
1126 
 
 MOENING l'EAYEE. 
 
 Churches, they are making great advances in vocal 
 harmony, completely putting to shame the 'particular 
 metres' of the old Parish-clerk, and the i obligato' 
 accompanhnents of the clarionet, and 'big viol.' So 
 that, when well done, and confined merely to the 
 'Venite,' and other constant Psalms and Canticles 
 of the Mo en in g and Evening Pbayeb, and the 
 Gloria Patri, chanting seems to have been for the 
 most part well received, and to be likely to extend 
 to our Churches at large. In a few instances, the 
 chanting of the Te Deum, Amen, and Kyrie Eleison, 
 have been attempted, but this does not always convey 
 entire satisfaction, and should, therefore, be introduced 
 with caution. 
 
 But, we have been speaking of chanting as a 
 matter of taste and feeling ; and herein, certainly, it 
 is to be preferred to the stentorian and inharmonious 
 leading of the Parish-clerk, and the instrumental 
 aids of the village musician. In point of law, however, 
 and as it relates to the question immediately before 
 us, viz.: — the Rubrical direction, that "the Minister 
 " shall read with a loud voice some one or more of 
 " these sentences of the Scriptures that follow," we 
 must state, that chanting these Sentences, or chanting 
 others in the place of them, as is often done,* is 
 illegal, and in direct opposition to the injunction 
 of the Eubric. The chanting, therefore, of these 
 Sentences ought not to be practised ; and in confirma- 
 tion of this view of the subject, we must refer our 
 Readers to the opinions which follow, as well as to the 
 authorities we have already cited on the question of 
 ' reading with a loud voice.' With regard to Choirs, 
 and chanting generally, we cannot do better than re- 
 commend the perusal of Mr. Jebb's full and admirable 
 work on the 1 Choral Service of the Church,' where 
 every information will be found touching Ecclesiastical 
 Music and Singing as accessories of Divine Service. 
 
 * It is the practice with many to chant here Babalckuk ii. 20. 
 "The Lord is in His holy temple: let all the earth keep silence 
 " before Him" as noted in Hawes's Selection. 
 
CHANTING. 
 
 1127 
 
 Bishop Mant (formerly Bishop of Down and Connor and 
 Dromore), states, that these Sentences ' are not to be preceded by a 
 ' Psalm or Hymn ; nor are they to be chanted by the people.' 
 (p. 41.)— Hor. Lit. 
 
 The Bishop of Exeter (Dr. P!iillpotts\— when replying to a 
 Memorial from the inhabitants of Falmouth, who objected to the 
 Chanting of the Amen, the Psalter, and the Creeds, as rendering 
 them almost unintelligible to the Congregation, and assimilating the 
 ceremonies of our Church to those of the Romish hierarchy — thus 
 observes: — ' Psalms are spiritual snugs, aud therefore it surely is fit 
 ' that they be sung or chanted, which I need not say is only a 
 ' simple mode of singing, and in which even those who have no 
 'skill in music may join. The Psalm which precedes the rest in 
 ' Morning Prayer, commences, as the memorialists well know, 
 ' with the words, ,: 0 come let us sing unto the Lord. 1 ' ' The Apostle 
 ' Paul had no apprehension that singing made the matter sung 
 ' unintelligible, for, after saying to the Colossians, " Let the word 
 " of Christ dwell in you richly in all wisdom," he immediately adds, 
 ' as a mode of effecting this, " teaching and admonishing one another 
 " in psalms and hymns and spiritual songs, singing with grace in 
 " your hearts to the Lord." Accordingly, the Church of Christ, in 
 ' the earliest and purest ages, was in the habit of doing what the 
 'Apostle enjoined; the singing of Psalms, especially the Psalms of 
 ' David and the other inspired Psalmists, was always a large portion 
 ' of the Worship of God. Our own Church, at the Reformation, 
 
 • followed the course presented in Holy Scripture, and pursued by 
 ' the primitive Church, without being afraid of doing this because it 
 ' was also done at Rome. Nor did the apprehension of thus making 
 " this part of the Service unintelligible," even occur to them. For, 
 ' in prefixing the rubrical directions for the performance of this part, 
 'they expressly say "these shall be said or sung." Now, what 
 ' Cranmer, Ridley, aud other martyred fathers of the Reformation 
 ' who composed our Liturgy, permitted in plain terms, and 
 ' sanctioned by their practice, I can hardly be expected to forbid, as 
 ' rendering the Service " unintelligible." If, indeed, the Congre- 
 'gation at Falmouth differ herein from the Congregations of other 
 ' towns, not superior to it in intellectual advancement or general 
 ' refinement, and happens, from whatever cause, to dislike clianting, 
 'and will be content to ask their Rector to gratify them by 
 
 * discontinuing it, and shall do this in a tone of ordinary courtesy 
 ' and kindness, I cannot doubt that he will most readily comply. If 
 ' he do not, (which I do not anticipate as possible,) they may then 
 ' very reasonably call on me to interpose. Under this head of 
 'chanting, I had almost forgotten to notice Creeds; (I do not forget, 
 'but absolutely refuse to notice the Amen.) Now, the Creeds are 
 ' already fully understood or supposed to be understood, by those 
 ' who recite them, whether they be said or sung. The chanting of 
 ' Creeds, therefore, cannot reasonably be an objection as "rendering 
 " that part of the Service unintelligible." — (quoted in Stephen's 
 Led. Statutes, p. 2060.) 
 
 The Rev. J. Jebb, speaking of Chanting, says:— 'At present 
 ' the essential parts of the Choral Song will be briefly stated. 1st. 
 ' The Chanting by the Miuister of the Sentences, Exhortations. 
 ' Prayers, and Collects, throughout the Liturgy in a monotone, 
 
1128 
 
 MOENINO PHAYEE. 
 
 'slightly varied by occasional modulations.' (p. ljC.) And in 
 
 his observations upon the Rubric we are now considering, Mr. Jebb 
 states: — ' The loud voice, or audible voice as it is elsewhere termed, 
 ' is applicable as well to reading in Parish Churches, as to the 
 ' Chanting in Choirs.' (p.. 212.) . . . . ' Some men, with a perversity 
 ' which is vexatious, setting all common sense at defiance, and 
 'hindering religion, read, upon principle, indistinctly, monotonously, 
 'and rapidly. When are these follies to cease?.... The use of the 
 ' Chant is most in accordance with the desire of the Church, that 
 ' the Service should be audible. In a Cathedral, that tone is most 
 ' plainly heard, which is musical ; and it is well known by experience, 
 ' how much further the Chant can be heard in those places, than 
 ' simple reading or prmching ; and how much easier such a practice 
 ' is to the Officiating Minister.' (/?. 244.). — Choral Service. 
 
 Aechdeacon Sandford says : — ' The propriety of introducing 
 'chanting generally into our Churches will, perhaps, admit of 
 ' question. Most persons will, indeed, allow that, when skilfully 
 ' and reverently executed, it is not unsuitable in edifices, which 
 ' from their majestic architecture are in unison with a stately and 
 ' imposing ritual : and they would therefore approve in Cathedrals, 
 ' of investing our worship with the dignity imparted by Ecclesiastical 
 ' music. But they might probably object to the chanting of the 
 ' entire Service, or even of the whole Psalms, in village Churches, — 
 ' both from the additional time required, and from the inability of 
 ' so many in our Congregations to join in this mode of worship. 
 ' Nor can it be denied that, when thus recited, the Service is neither 
 ' so edifying nor so intelligable to the mass of worshippers. Still, 
 ' when introduced in moderation, chanting is an animating accom- 
 ' panimeut to devotion; and when confined to such Psalms as are of 
 ' easy execution, it is not beyond the compass of a well instructed 
 ' village choir.' The Archdeacon then states that in his own 
 Church at Dunchurch, the Morning Service is opened with 
 
 ' Habakhuk ii. 20, as arranged in Hawes's Selection During Lent, 
 
 ' Jeremiah x. 24. is substituted for Babakkuk ii. 20.' (p. 238). — 
 Parochialia. 
 
 The Rev. H. J. Stevenson, many years Examining Chaplain to 
 the Bishop of Worcester {Dr. Pep'gs). says: — 'Commence the 
 ' Morning Service with chaunting one Versicle: the children may 
 ' be taught to do it in a very few Lessons. Do not commence with 
 ' the 'Morning Hymn' at 11 o'clock. Chaunt the Venite, Te Deum, 
 ' and Jubilate — not the Psalms, except the Gloria Patri.'' 
 
 We must now speak of the " Sentences " them- 
 selves ; ' one or more ' of which are to be ' read ' aloud 
 by the Officiating Minister. 
 
 * The above is one of the many suggestions of this indefatigable 
 man despatched to the author of these " Papers " a short time 
 before his lamentable death. They were headed with these few 
 words — " I venture to send you two or three Pencillings for your 
 " forthcoming Number — the practicability of which I have tested in 
 "various localities (luring the last 25 years." This will account 
 for their introduction in these pages. 
 
THE SENTENCES. 
 
 1129 
 
 The Sentences. 
 % " One or more of these Sentences of the Scriptures." 
 
 21. — These Sentences of Scripture with the Ex- 
 hortation and Confession were introduced at the revision 
 of the Liturgy in 1552, to remove the abruptness 
 with which the Mobning and Evening Pbayeb 
 commenced in the preceding Service Book ; and to 
 make the heart more fitted for the devotions which 
 follow. The use of such preparatory matter seems 
 to be derived from the Liturgies of the Western 
 Church as far back as the time of Amalarius. 
 a. d. 820. (De Eccl. Offic. it. 8.) ; if not, indeed, 
 from the most primitive Eastern offices. The Eubric 
 leaves a discretionary power with the Officiating 
 Minister to select "one or more of these Sentences," 
 as he may think fit; and he will, doubtlessly, be 
 guided by the Church's season, or the peculiar cir- 
 cumstances of his people. 
 
 There are eleven Verses* selected with the view 
 of inculcating repentance and confession, and of pre- 
 paring the minds of the Congregation for praise, 
 prayer, and thanksgiving. 
 
 "With regard to the seasons of the Church, the 8th 
 Sentence Matt. iii. 2., and the 10th Psal. cxliii. 2 ; 
 are suitable for Advent. 
 
 The 4th, Psal. li. 17 ; 5th, Joel ii. 13 ; 7th, Jer. 
 x. 24. ; and 9th, Luke xv. 18, 19 ; for Lent, and 
 Fast-days. 
 
 The 6th, Ban. ix. 9. 10 ; for Christmas, Easter, 
 Whitsuntide &c. 
 
 With relation to the circumstances of the People : — 
 The 1st Sentence, Ezek. xviii. 27 ; and the last, 
 
 * In the American Liti/rgy there are three other Sentences 
 preceding the eleven adopted from our Liturgy. They are taken 
 from Hab. ii. 20; Mai. i. 11 ; Psalm xix. 14, 15. 
 
1130 
 
 MORNING PRAYER. 
 
 1 John i 8, 9 ; will instruct the ignorant, and 
 presuming. 
 
 The 2nd. Psal. li. 3 ; and the 8th, Matt. iii. 2 j 
 will stir up the negligent. 
 
 The 3rd, Psal. li. 9 : the 7th, Jer. x. 24 ; and the 
 10th, Psal. cxliii. 2 ; will encourage the fearful. 
 
 The 4th, Psal. li. 17; 6th, Dan. ix. 9, 10; and 
 9th, Luke xv. 18, 19 j will strengthen the faint- 
 hearted, and comfort the despairing. 
 
 The 5th, JbeZ ii. 13 ; will reprove the hypocrite, 
 and the formalist. 
 
 Out of this diversity, the Officiating Minister can 
 readily accommodate the occasion. Two is the number 
 of the Sentences usually read ; but this, like the choice 
 of them, is perfectly arbitrary. 
 
 Bishop Overall's Chaplain, (cir. 1614—19) says:—' I think 
 ' these Sentences were appointed to be repeated before Divine 
 ' Service, that we might have an equivalent preparation to our 
 ' Liturgy, to that whicli is prefixed before the Roman Jlissal, and 
 ' used by the Priest before he comes to celebrate.' — Additional Xotes 
 to Nicholl's Book of Common Prayer, p. 18. 
 
 Dean CoHBBR (06. 1699) writes:—' From these Sentences those 
 ' who come, as all ought to do, before Prayers begin, may find a 
 ' meditation fitted for their preseut frame of spirit.' — (quoted in 
 Mart's Book of Common Prayer in loco.). 
 
 Dr. Ben-net remarks: — ' Considering that we find it difficult to 
 ' separate our minds from the things of this world, which are 
 ' perpetually crowding into them, and apt to interrupt our devotion: 
 ' therefore the Church has most prudently enjoined, that some of 
 ' these Sentences, and also that most serious Exhortation which 
 ' immediately follows, should be constantly read in the beginning of 
 ' Morning Prayer. For thereby the souls of the Congregation are 
 ' prepared for the great work they are setting about ; they are 
 ' gradually wrought up to a spiritual frame, and a praying 
 ' disposition, which will enable them to offer their addresses to 
 'God with a fixed attention and inflamed affections.' {p. 13). — 
 Paraphrase on the Book of Common Prayer. A. D. 1708. 
 
 Wheatly (oi. 1742) remarks: — 'As to the choice of them 
 ' (these Sentences), the reverend compilers of our Liturgy have 
 ' selected such as are the most plain and the most likely to bring 
 ' all sorts of sinners to repentance. There are variety of dispositions, 
 ' and the same man is not always in the same temper. For which 
 ' reason they have collected several, and left it to the discretion of 
 ' him that ministereth. to use such one or more of them every day, as 
 ' he shall judge agreeable to his own, or his peoples' circumstances.' 
 {p. 112).— Illustration of Book of Common Prayer. 
 
ALTERING THE SERVICES. 
 
 1131 
 
 Abp. Secker (06. 17G8) expresses himself in very similar 
 language to that of Comber, thus: — 'It is true, but few of the 
 ' Sentences are usually read at the same time ; but it will be very 
 ' beneficial for such as come soon enough, to meditate on them all 
 ' before the Service begins.' (quoted in Mart's Book of Common 
 Prayer in loco.) 
 
 SnEPHERD (oi. 1805) states: — 1 Our Reformers considered that 
 ' some men are ignorant, others negligent; that some are obdurate, 
 'others tender; that some are confident and presumptuous, and 
 ' others fearful and desponding. Knowing the various temperaments 
 1 of various persons, and the different dispositions of the same man 
 ' at different times, they have presented us with a considerable 
 ' variety, leaving it to the discretion of the Officiating Minister to 
 ' apply such, as he may judge best adapted to the spiritual case of 
 ' those, whose welfare he is appointed to consult. The full import 
 ' of the Sentences, it is to be feared, is not generally understood; 
 ' neither is the recital of them, in all Churches, always attended to 
 ' with the reverence they deserve. Hence it is possible, that the 
 'pious intentions of the composers of the Liturgy may, at the very 
 •outset of the Service, in some degree be frustrated.' — Elucidation 
 of Booh of Common Prayer. Vol. i. p. 6. 
 
 [Alterations illegal— the Discretionary Power.] 
 
 22. — In the last of the Sentences (1 John i. 
 8, 9.), it is not an uncommon thing to find the 
 Officiating Minister substituting for the pronoun 'he,' 
 in 'he is faithful' &c, the word 'God:' this is an 
 irregularity not permitted by the laws of the Church ; 
 for if the principle be once allowed— that Clergymen 
 may exercise their discretion in altering, or effecting 
 what they may call improvements in the order of 
 Divine "Worship, or in the language of the Services, — 
 it is impossible to say what changes and diversities 
 we might witness. The illegality of altering the Ser- 
 vices has been treated on in Vol. B. But we will here 
 annex, as a general caution, the opinion of Archdeacon 
 Sharp on this subject, who says, when speaking of the 
 Rubrics which leave a discretionary power with the 
 Minister, — 'as in the choice of Hymns in the Daily Service; and of 
 'the Occasional Prayers and Thanksgivings to be said after the 
 'stated ones; in supplying the Sundays after Trinity, when their 
 ' number exceeds the provision there made for them, out of the 
 ' supernumerary Collects, Epistles, and Gospels, after the Epiphany : 
 'in the choice of Sentences before Morning and Evening Prayer, 
 
1132 
 
 MOBNING PEAYEE. 
 
 'and at the Offertory; and of Exhortations and Collects in the 
 ' Communion Office : in the usage or omission of a prayer in the 
 " Office of Matrimony, and of a Psalm in the Burial Office;" in 
 'the " appointment of the time" for Christening, and other the 
 'like Rubrics, especially in the "Office for Visiting the Sick" 
 ' where a great deal is left wholly to his discretion. Now what we 
 ' have to do in all these cases is only to be considerate in the use of 
 'this liberty, and not to transgress the bounds within which our 
 'discretion is restrained; nor give any occasion to a remark that 
 ' was often in the mouth of a great churchman and ritualist, viz. 
 " that what was left to the discretion of a Minister was also left to 
 " his indiscretion." And whereas there are liberties too often taken 
 ' by some under the notion of a discretionary power, which are not 
 'so justifiable; as the adding to the Public Service more than is 
 ' commanded, in multiplying Collects (for instance) in the coincidence 
 ' of Festivals; or joining at any time more Collects, as Collects for 
 ' the day, to that which is properly so, (and which is but one, 
 ' except'it be in Advent and Lent, or at other times when special 
 ' direction is given for more Collects than one ;) and in using prayers 
 ' out of the Office for Visiting the Sick, for the sake of such as 
 'desire to be prayed for; or adding in any other respect to the 
 ' prescribed Service, without an order or license to do so; (and the 
 ' same may be said vice versa of omissions, or passin// over any parts 
 'of the Public Offices;) I say, whereas too great license hath been 
 'taken in these respects, we would do well to remember, that 
 ' whatever liberties the Kubrics do not formally allow us, they do 
 ' virtually forbid us: at least we are not to venture upon them 
 'on our own judgments, or without the concurrence of our Ordinary, 
 'to whose discretion a greater latitude is given in all cases where 
 ' the Rubrics themselves seem not to be a sufficient directory.' 
 (p. 68). — On the Rubrics and Canons. Charge. A. D. 1735. 
 
 [The Exhortation, or Address ] 
 
 •[ " Then he shall say that which is written after the said Sentences."* 
 
 (All standing— the Minister turning to the People.) 
 
 23. — The Officiating Minister having read one or 
 more of the prescribed ' Sentences,' proceeds, after a 
 momentary pause, to apply them in this "Exhortation," 
 beginning with — "Deaely Beloyed Beetheex, <fec." 
 The Congregation are here urged to the confession 
 of their sins, particularly at a time when they are 
 
 * In the American Liturgy there is this Rubric preceding the 
 ' Exhortation,' viz: — 
 
 f " Then the Minister shall say" 
 
THE EXHOBTATION. 
 
 1133 
 
 gathered together in the House of God (1) to render 
 thanks for the great benefits they have received, in the 
 Thanksgivings ; (2) to set forth God's praise, in the 
 Psalms, Hymns, Anthems, and Doxologies ; (3) to 
 hear God's Holy Word, in the Lessons, and Sermons ; 
 (4) and to ask for the things necessary for the body 
 and the soul, in the Prayers, Collects, Supplications, 
 and Litanies. The idea of such an address to the 
 people at the commencement of public worship seems 
 to be derived from the ancient Liturgies of Gaul and 
 Spain : and Mr. Palmer shows that in the Mozarabic 
 Office for Matin lauds there is an address somewhat 
 analogous to this "Exhortation" (Orig. Lit. i. 239). 
 It is said that its more immediate original may be 
 traced in the 'Strasburg Liturgy' of Valerandus Pol- 
 lanus, and in Hermann's Consultation; and that we 
 are indebted for its introduction into our Book of 
 Common Prayer in 1552, to Bucer, and Peter Martyr. 
 
 But, a careful examination of the early Offices 
 of the Greek Church would rather lead us to believe 
 that something analagous to the introductory portion 
 of our Liturgy is to be found in the Eastern Nocturnal 
 Office prior to the time of St. Basil, who lived in the 
 4th Century, (See Neale's " History of the Eastern 
 Church ;") therefore the Reformers of 1552, unde- 
 signedly perhaps, appear to have restored the peniten- 
 tial portion of Common Prayer to its ancient place. 
 
 24. — In the reading of this Address, it is very 
 essential, that the punctuation be attended to ; that 
 the successive adjectives — "with an humble, lowly, 
 penitent, and obedient heart" — be enunciated very 
 clearly, and apart; that the four distinctive features 
 of Public Worship referred to be distinctly separated ; 
 and that, at the conclusion, sufficient time be allowed 
 for the Congregation to settle themselves in that 
 becoming posture of humility prescribed in the Rubric 
 before the general Confession — ' all kneeling.' 
 
 25. — It shoidd be observed, that at every Exhorta- 
 tion, or Address, and which will be found to begin 
 
1134 
 
 MORXTXO PRAYER. 
 
 with "Deahly Beloved BEETUEEy," or "Dearly 
 Beloved," or "Beloved Brethren," or " Deaely 
 Beloved in the Lord," the Minister and People 
 are to stand. 
 
 Dean Comber (ni. 1G99) writes:— 'To the foregoing Sentences 
 'of God's word the Church hath annexed a pertinent exhortation: 
 ' whicli is designed both to apply and set home the preceding 
 ' Sentences, and to direct ns how we ought to perform the following 
 ' Confession. It collects the necessity of this duty from the word of 
 ' God ; and when it hath convinced us that we must do it. it instructs 
 ' us in the right manner, and gives us the reason why we must 
 'confess aud repent just now; and then it invites us to that 
 ' necessary duty for which it hath so well prepared us. So that it 
 ' connects the Sentences, and the Confession ; making the former so 
 1 useful in order to the latter, that whoever hears them, and 
 ' considers the inferences here made, cannot but be properly disposed 
 'for a true confession.'— (quoted in XIaxx's Book of Common Prayer. 
 in loco.) 
 
 Dr. Bisse (06. 1731) says:—' It is worthy of observation, how 
 ' right and judicious this Exhortation is in all its parts, to instruct 
 'the ignorant, to admonish the negligent, to support the fearful, to 
 ' comfort the doubtful, to caution the formal, and to check the 
 
 ' presumptuous Whilst then this Exhortation is reading by the 
 
 'Minister, every person ought diligently to listen to its sense; and 
 ' not ignorantl v, as the manner of "some", is to repeat the words after 
 'him: and in so doing they will be best prepared to accompany him 
 ' in making the following confession to the throne of grace.' (*&). 
 
 BiSHor Maxt (formerly Bishop of Down and Connor and 
 Dromore) states : — ' The Exhortation is to be said, not with the 
 'modulation of the voice called intoning, but with its ordinary 
 ' modulation in solemn reading or speaking.' (/>. 41).— Hon. Lit. 
 
 The Rev. P. Freeman remarks:— 'Few parts of the existing 
 'Daily Services of the English Church have been more severely 
 'criticised, on the score of supposed novelty, and departure from the 
 ' customs of the Church elsewhere, than the penitential introductory 
 'portion of them. And yet not only have we, as has been long ago 
 ' pointed out, an unquestionable warrant for this, of a general kind, 
 
 ' in the testimony of St. Basil but on further investigating the 
 
 ' introduction before us, — doubtless the very one to which he 
 ' alludes, and probably Apostolic— we are furnished with as full aud 
 
 ' exact a precedent as' could be desired {p. 72.) These Sentences 
 
 ' then being prefixed, the Exhortation which follows is in its earlier 
 'part little else thau a cento formed out of them in the order of 
 
 ' their occurrence For we have represented to us in the beginning 
 
 ' of the Exhortation, as in the earlier Sentences, •' our sins and 
 "wickedness," (Ezek. xviii.; Ps. li. 3). Next, that we should not 
 "hide them from the face of God," (Ps. li. 9,) but "confess them 
 "with contrite hearts," (Ps. li. 17; Joel ii. 13.) in order to obtain 
 "forgiveness through His goodness and mercv," (Joel ii. 13; Dan. 
 'ix. 9). {p. 325) In the rest of the Exhortation occasion is 
 
TI1E CONFESSION. 
 
 1135 
 
 ' taken to set forth, as a means of steadying and methodizing the 
 ' thoughts of those present, the several purposes which are proper 
 ' to all acts of ordinary worship, and for which due provision is 
 ' made in that which follows. These are correctly characterized as, 
 ' I. to render thanks and praise to God; a description applying in 
 ' truth to the whole service, but especially to the compound scheme 
 'of Psalms, Lessons, and Canticles; 2." to hear His Holy Word, 
 'which is done at the saying of Psalms and the reading of Lessons; 
 '3. to make request for all temporal and spiritual needs.' (p. 326). — 
 Principles of Divine Service. 
 
 Dr. Bennet makes the following suggestions to the Officiating 
 Minister when concluding the Exhortation: — "Tis highly reasonable, 
 'that the Minister should make such a, pause between the end of the 
 'Exhortation and the beginning of the Confession, that the whole 
 'Congregation may have sufficient time, deliberately, and without 
 'the least hurry, to put their bodies in a praying posture, and to 
 ' direct their minds to God, and fix them upon the Divine Majesty, 
 ' so that they may be thoroughly composed lor so solemn and 
 ' heavenly an exercise, by that time the Minister begins the 
 'Confession.' (p. 21.).— Paraphrase on the Book of Com. Prayer, 
 a. d. 1708. 
 
 The Confession, 
 ^f" A General Confession to be said of the whole Congregation.' 
 
 26. — Confession of sins is an essential preliminary 
 to acceptable, and heart-felt, prayer; and seems to 
 have been so considered in the Services of the primi- 
 tive Church, as we may gather from St. Basil (Epist. 
 63). The suggestion for the appearance of the 
 ' Confession ' here was probably derived from Cardinal 
 Quignon's Revision of the Roman Breviary in 1536, 
 and 1543 ; as well as from the Strasburg Liturgy of 
 later date. In Public Worship it is necessary that 
 a ' Confession ' be expressed in general terms, in 
 order that it may embrace those sins which the people 
 at large are guilty of, and that all may conscien- 
 tiously join in it : whence the Confession in the 
 Mobning, and Evening-, Peateb is termed "A 
 General Confession." The particular transgressions 
 of which some only of the Congregation may feel 
 convicted, are rather the subject of private confession 
 between themselves and their Heavenly Father. And 
 should a disturbed conscience require any guiding in 
 his extremity, the Minister of God will be found 
 
 4 d 
 
113G 
 
 MOUSING PRA.YEE. 
 
 ever ready to his need ; but of ' private Confession ' 
 we shall say more in the " Visitation of the Sick." 
 
 The 'Confession' now before us exhibits three 
 distinct features, viz: — 1. Confession of sin; 2. 
 petitions for pardon ; and 3. supplications for future 
 grace. It bears a strong resemblance to Rom. vii. 
 8— 25 ; and seems, indeed, to be chiefly derived from 
 that portion of Scripture. 
 
 27. This 1 General Confession ' is to be said by 
 every individual of the Congregation, clause by clause, 
 immediately after, not with, the Officiating Minister, 
 as directed by the Rubric. And as the Minister 
 while repeating this ' Confession ' is addressing God, 
 it is customary for him, in those places where the 
 ' Beading Desk ' is constructed for the purpose of 
 marking such distinction, to, turn from the People. 
 
 28. — The Rubric reads as follows : — 
 
 f ' A General Confession to be saitl of the whole Congregation 
 ' after the Minister, all kneeling.'' (1662)— Present Book of 
 ' Com. Pr. 
 
 The Eubrics of the Prayer Books of 1552, and 1559, 
 were the same as the above, except that the word ' all ' 
 was omitted before ' kneeling.' (Keeling, p. 7.) 
 
 The Bubric of 1604 employed the word ' made ' in 
 the place of 'said,' and omitted 'all' before ' kneeling.' 
 (ib.p. 6.) 
 
 The Bubric of the Scotch Liturgy reads : — 
 
 ' A General Confession to be said by all that are present after or 
 ' with the Deacon or Presbyter, all humbly kneeling: (ib.) 
 
 Upon the character of this ' Confession ' we may 
 quote the opinions annexed : — 
 
 * In the American Liturgy, the only deviation in the wording 
 of this Rubric is the use of 'by' in the place of ' of before the 
 expression ' the whole Congregation.' 
 
THE CONFESSION. 
 
 1137 
 
 Hookek (06. 1G00) observes: — ' Could there be anything devised 
 'better, than that we all, at our 6rst access unto God by prayer, 
 1 should acknowledge meekly our sins, and that not only in heart 
 'but with tongue: all which are present being made ear-witnesses 
 ' even of every man's distinct and deliberate assent unto each 
 ' particular branch of a common indictment drawn against our- 
 ' selves? How were it possible that the Church should anyway 
 ' else with such ease and certainty provide that none of her children 
 ' may, as Adam, dissemble that wretchedness, the penitent confession 
 ' whereof is so necessary a preamble, especially to Common Prayer?' 
 {p. 532.)—Eccl. Polity Vol. i. Bk. v. §. xxxvi. 
 
 L'Estrange says: — 'To begin Morning Prayer with confession 
 'of sins, I may call the Catholick custom of the primitive Church. 
 'De nocte populus surgens nntelucauo tempore domum precationis 
 'petit, in labore, tribulations et lachrymis indesineutibus facta 
 'ad Deum Confessione:" saith Basil. "Early iu the morning at 
 "break of day the people rising, go straight to the House of Prayer 
 " making confession of their sins to God with much sorrow, sobs, 
 " and tears." Which custom lest it should be thought a peculiar of 
 " his own Church, was, he tells us consonant to all other Churches. 
 ' Nor is he only a witness for confession but for confession so quali- 
 ' fied as ours, the Congregation repeating the words after the 
 ' Minister, " suis quisque verbis resipiscentium profitetur," — Every 
 " man pronounceth his own confession with his own mouth." ( p.7!>.) 
 —Alliance of Divine Offices. A. d. 1690. 
 
 Bp. Cosins (ob. 1G72) writes: — 'In which Confession, we re- 
 ' member our daily oil'ences in general ; and there is no means so 
 ' powerful to obtain pardon for them, as the daily Prayers of the 
 ' Church to that purpose: so that the course which our Church 
 'here prescribeth, for the pardon of our daily offences, being put in 
 ' practice, what can be more just, more due than to declare, that 
 ' forgiveness and absolution, which those that are, (as they pretend 
 ' to be) penitent for those sins, do obtain ? What more comfortable, 
 ' than to hear the news of it from his mouth, by whom the Church 
 ' ministreth these Offices ? What more seasonable, than to do this 
 ' before we come to give God his solemn praise and honour in our 
 ' Public Service, that we may be assured He accepts of the same 
 'at our hands? In which respect we cannot but prefer the Order 
 ' of the Church of England, before the other Reformed Churches, 
 ' who have no Absolution, nor no Confession neither, but after the 
 ' Psalms and Lessons (which is all the Service that they have) be 
 ' done, aud the Preacher goes up into the Pulpit; which gives the 
 ' people occasion to think, that all their Service before is to spin 
 ' out their time only till the Preacher comes, rather than to give 
 ' God any homage or service at all : whereas the solemn beginning 
 'of our Service witli Confession and Absolution, serves to put the 
 ' people in mind, that all which follows is the solemn Service of 
 ' Almighty God preparing them to that attention of mind, and 
 'devotion of spirit, which they owe to it, and which is requisite to 
 'make it acceptable. .. .It was, aud is still, a general order in all 
 ' Churches, to begin their Service with Confession of sins: which 
 ' order Morney laboureth to derive from the ancient practice of the 
 ' Synagogue first, and consequently of the primitive Church. (Ant. 
 ' de Card. Op. apud. Cvpr.) "Ilierarchia confidenter orat pro sua 
 
 4d 2 
 
1138 
 
 MORNING PRAYER. 
 
 "et populi ignorantia, rccolens puribundi et contriti ammi confes- 
 " sionein, qua? pravalente peccato deliquerunt. (S. Basil, hp. hi.) 
 " We rise in the morning, make Confession, and then sing Psalms. 
 ' We use this as an entrance and preparation to the Service of Cod, 
 'because if our Confession be such, as it must be presumed to be, 
 ' it is the only sufficient disposition, to make our Service acceptable 
 'to him.'— Add Notes to Nicholl's Bk. of Com. Prayer, p. 18. 
 
 Dean Comber (oh. 1699) remarks: — ' Especially they should 
 ' remember, that, since none are fit to pray till they have confessed 
 ' their sins it is necessary for every one to come early to prayers, 
 ' and always to be there so soon as to join in this Confession, 
 ' which if duly considered, will greatly assist and direct us in the 
 ' exercise of our repentance.'— (quoted in Hants Book of Common 
 rrayer. p. 7.) 
 
 Dr Hole says : — ' It is called a "general confession," which it 
 ' is in a double respect. It is " general " in respect to the persons : 
 ' for all men are required to make it: " there is no man that hvetn 
 " and sinneth not," as the Apostle saith ; and therefore there is no 
 ' man livin<' who is not bound to make confession ol his sins. It is 
 'also" a general confession'' in respect of its contents, which are 
 'the general failings and aberrations of human life which are 
 ' common to all men, and so may, and ought to be, confessed by all 
 < without descending to particular sins, of which perhaps some of 
 ' the Congregation may not be guilty. 1 — (quoted in Mant s Book of 
 Common Prayer, p. 6.) 
 
 The Rev Thomas Rogers observes:—' It is painful to see what 
 ' numbers are habitually late in coming to Church The practice 
 ' carries with it such an air of irreverence, as must be sufficient to 
 ' convince every sober and thinking person of its extreme unpro- 
 ' priety.'— (quoted in Want's Boole of Common Prayer, p. < .) 
 
 Dr Bennet says : — ' Here I must observe, that some persons 
 ' have blam'd this Confession as being too general. But how par- 
 ' ticular would thev have it ? It is so particular, as to contain all 
 ' that can be express'd. For it mentions not only all sins in 
 ' general, but sins of omission and commission in particular. And 
 ' fs not this enough? Is there any sin, that does not tall under 
 ' these heads ? Had it been more particular. I am persuaded it had 
 'been more faulty. Because it would not so well have answer d 
 ' the ends of it, as it is designed for the Confession ot all Congrega- 
 tions indefinitely. For a common Confession ought to be so 
 ' coutriv'd, that every person present may truly speak it as his ; own 
 ' case, and reduce even his most particular and personal faults to 
 ' the general expressions of it. And whether this Confession be 
 ' such or no; let any impartial man judge.' (p. Ho.)— Paraphrase on 
 the Bk. of Com. Pr. A. D. 1708. 
 
 Nicholls writes:— 'All, which can plainly be deduced from 
 'Scriptural doctrine concerning Confession, is this: that HMD- 
 ' mon or ordinary sins, we are to acknowledge them belore 
 ' Almighty Cod, cither particularly in our private, or generally in 
 ' our publiclc devotions; but as for some sins of a more extraordinary 
 
THE CONFESSION. 
 
 1139 
 
 ' kind, the heinousness whereof ordinary Christians may not be 
 'sufficiently apprized, or which maybe attended with such nice 
 ' circumstances as perplex their consciences, here resort is proper 
 ' to be made to the Ministers of the Church, who as physicians of 
 ' the soul, are best able to advise the fittest remedies upon such 
 ' uncommon emergencies. Now matters of this kind stood within 
 ' these limits for a considerable time after the first propagating of 
 'the Gospel; but, however, during the piety of very early times, 
 ' another sort of Confession came in use ... The excellent Compilers 
 'of our Liturgy, being willing to settle things upon the ancient 
 ' bottom, order'd only a General Confession of sins to be pronoune'd 
 ' by all persons indifferently, not requiring any particular confes- 
 ' sions to be made; thereby coining much nearer to the Apostolical 
 'practice than the Romish Liturgy can pretend to, in all which 
 1 Service there is no Confe-sion which the people share in; for their 
 ' Confiteor tibi Domine cfc, in the Mass, relates to the Priest, and the 
 ' Confiteor Deo omnipotent!, Beata: Maria:, jfc. in the Breviary, is 
 ' the Confession only of the Clergy.'— Book of Com. Pr. in loco. 
 
 Wiieatley (ob. 1742.) states: — 'The Church hath placed this 
 'Confession at the beginning of the Service, for the whole Congrtga- 
 ' Hon to repeat after the Minister, that so we may first be witnesses 
 ' of each other's confession, before we unite in the following service 
 
 ' As to the form itself, it is blamed by our Sectaries for being 
 
 ' too general : and yet it is so particular, as to contain all that can 
 ' be expressed. .. Had this form been more particular or express, it 
 ' would not so well have answered the end for which it was 
 'designed: for a common Confession ought to be so contrived, that 
 'every person present may truly speak it as his own case; whereas a 
 ' Confession drawn up according to the mind of the objectors, would 
 ' be but little less than an inquisition, forcing those that join in it 
 'to accuse and condemn themselves of those sins daily, which 
 ' perhaps they never committed in their lives.' {p. 113.) — Rat. III. 
 of Book of Com. Pr. 
 
 Shepherd, {ob. 1805.) remarks: — ' That we ma) - not attend the 
 ' Public Worship in vain, and, what is more deplorable, carry 
 'back with us a curse instead of a blessing, the Minister beseeches 
 'us to join with him in the following Confession of our sins. The 
 'ambassador of God, knowing that our Heavenly Father stands 
 ' ready to receive us, and is graciously disposed to grant our 
 ' requests, entreats us to accompany him to the throne of Grace. 
 ' He puts words into our mouths, and speaks with us and for us. 
 ' He directs us to approach with sincerity and purity of heart, 
 'with becoming gravity and circumspection, and meekly kneeling 
 ' upon our knees, to address the throne of heavenly grace, not with 
 ' a loud and clamorous voice, not with an inarticulate motion of the 
 ' lips, but with a low, humble voice, suited to the solemnity of the 
 
 ' General Confession.' (p. 22.) ' Till he has confessed his sins, no 
 
 ' person can be properly qualified to join in the Public Worship 
 ' of God. It therefore behoves all to be early in their attendance at 
 ' the house of Prayer, that they may have time to compose their 
 ' minds by holy meditation, to reflect upon their offences, and to 
 'prepare for joining in this Confession. ......The Author adds in 
 
 a Note :— ' Hence we perceive the impropriety of habitually coining 
 
1140 MORNING PRA-TJSB— THE CONFESSION. 
 
 ' too late to Church. Loitering in the Churchyard after the service 
 'is begun, is likewise a practice extremely reprehensible, and 
 
 1 yet very common in some oountry parishes.' (p. 24). Elucid. of 
 
 Book of Com. Prayer, vol. i. 
 
 The Rev. W. G. Humphry says:— 'Each individual, as he 
 'repeats it, (the Confession) ought to reflect on the sins which 
 ' most easilv beset himself, and especially on those which he 
 ' has committed sinco last he was at Church. And that he may 
 ' do this the more readily, it is expedient that he should have 
 ' carefully searched his conscience before he comes to Church. 
 ( p. 105).— -Treatise on the Book of Com. Prayer. 
 
 % "To be said of the mhole Congregation after the Minister." 
 
 29. — With regard to the manner in which this 
 ' Confession ' is to he repeated, it need hardly he 
 remarked that it should he said with great reverence 
 and deliberation ; and in such a way as a truly 
 penitent heart might be supposed capable of adopting. 
 Sufficient time should be allowed for each sentence 
 to escape the lips of the whole Congregation before 
 the succeeding one is permitted to follow : and the 
 several clauses should be uttered ' after? not ' with 1 
 the Minister ; i. e. when the Minister has completely 
 enunciated a clause then the People should take it 
 up and repeat it ; after which the Minister may 
 proceed with the next, and the People follow in 
 like manner as with the first. There is a diversity 
 of opinion upon this point, but the one we have 
 advocated here seems to be the more generally received ; 
 and to be more in accordance with the sense of the 
 term 'after,' when compared with the expression 
 ' with.'' 
 
 We annex a few opinions on this question : — 
 Hooker (oi. 1600) remarks : — ' Twice we appoint that the 
 ' words which the Minister first pronounceth, the whole Congregation 
 'shall repeat after him: as first in the public Confession of sins, 
 ' and again in 'rehearsal of our Lord's Prayer presently after the 
 ' blessed Sacrament of His Body and Blood.' (p. 532).—Eccl. Polity. 
 Vol. i. Bk v. §. xxxvi. 
 
 Dr. Bennet states :—' Because the Church has injoined, that 
 ' the General Confession shall be said of the whole Congregation 
 ' after the Minister; therefore all Ministers would do well to take 
 
AFTER, NOT WITH, THE MINISTEH. 1141 
 
 'caro, that they do not begin a new portion thereof, before the 
 ' People have had time enough to repeat the former with due 
 ' deliberation. For nothing certainly can be more indecent, than 
 'the hurrying over of such an excellent Form as this is; which 
 ' ought to be so utter'd, as the souls of the People may go along 
 ' with their words, that they may pass on leisurely from one thing 
 ' to another, and the whole may be offer'd to God as a rational 
 ' service. Here also I can't forbear observing, that some of the 
 ' Clergy are guilty of a great fault in the pronunciation of the 
 'Confession, especially the latter portions theroof. Because they 
 'are oblig'd to divide the Confession into several smaller portions, 
 ' and to leave a space between each portion for the Peoplo to 
 'repeat it after them; therefore they are apt to use the same 
 ' cadence at the end of each portion, as if each portion alone 
 ' were a full and complete sentence. Whereas diverse of them 
 'are not of themselves full and completo sentences, but require 
 1 the addition of one, or more besides, to make them such. For 
 ' instance, " Restore thou them that are penitent " is not alone a 
 'full and complete sentence; but the sentence is completed by 
 'the addition of the next portion, viz. " According to Thy promises 
 " declared unto mankind in Christ Jesu our Lord." Again, " And 
 "grant, 0 most merciful Father, for His sake," is not alone a full 
 'and completo sentence; but requires the addition of the two 
 'following portions, viz. 1. " That we may hereafter live a godly, 
 " righteous, and sober life. 2. " To the glory of Thy Holy Name." 
 ' Great care therefore ought to be taken about this matter. And 
 ' that the fault may be truly mended, I intreat my Brethren to 
 'read over the Confession by themselves alone, with care and 
 'deliberation, without dividing it into smaller portions; and then 
 'they cannot but observe, a manifest difference between the 
 ' cadences then given to several of the portions, and those which 
 ' are too usual with some Readers of the Common Prayer. And 
 ' let 'em remember, when they officiate in Public, to observe the 
 ' same cadences, even when they make pauses for the People to 
 ' repeat the smaller portions after 'em, as they did in their private 
 'pronunciation of every portion thereof.' {p. 21.). — Paraphrase of 
 the Book of Common Prayer, a.d. 1708. 
 
 Shepherd (ob. 1805.) observes : — 1 By the Rubric, this Confession 
 'is appointed to be said of the whole Congregation, after the 
 'Minister; and in the ancient Christian Church, the confession 
 ' of sins, like our confession of faith, was made jointly by the 
 ' Priest and people, " All, as it were, with one voice and one heart," 
 1 says Basil, " make their confession unto the Lord, each man 
 " expressing his own ropentance with his own mouth." (p. 25)... 
 'Where the Minister is not too precipitate, when he allows the 
 ' Congregation time to repeat it, with 6uch deliberation, that 
 ' their hearts may go along with their words, each individual may, 
 ' and ought, under the general form, to make a particular mental 
 ' confession of his own personal sins, known only to God and 
 'his own conscience.' (p. 28.). — Elucidation of Bk. of Com. 
 Prayer. Vol. I. 
 
 Bp. Mant (formerly bishop of Down and Connor and Dromore) 
 says:— ' The phrase, "after the Minister," in the Rubrick before 
 ' the " General Confession," seems indefinite, and is complied with 
 
1142 MORNING THAYER — THE CONFESSION. 
 
 'by either of the practices specified in the enumeration' (t. e. some 
 Congregations following liiin immediately through each successive 
 clause, others taking up each clause and repeating it apart from 
 him. (p. 11.) For the Congregation to follow the Minister 
 ' immediately through each successive clause appears to me most 
 ' in accordance with the spirit of the Church's provision. Or, if 
 ' we look to parallel cases, the same mode of joint supplication 
 ' is practised, universally, so far as my experience, and recollection 
 ' serve, and, I presume, properly, in the use of similar forms in 
 ' the " Communion," and in the " Commination : " in the former, 
 ' at the " General Confession," where no direction is given as to 
 'the mode of saying it, but the sole direction is "both he (the 
 •'Minister) and all the People kneeling humbly upon their knees, 
 " and saying" and in the latter, at the form which commences 
 " Turn thou us, 0 good Lord, aud so shall we be turned," 
 ' introductory to which is the direction, " Then shall the People 
 " say this that followeth after the Minister." The phrase is the 
 'same iu the direction prefixed to the "General Confession," at 
 'Morning and Evening Prayer; namely, that it is "to be said 
 "of the whole Congregation after the Sfinister." This confirms 
 ' my opinion : and if there be any objection to the mode of joint 
 ' supplication which I recommend, the objection must extend to 
 'both of these similar forms, to the latter especially.' {p. 41). — 
 Bar. Lit. 
 
 The Rev. W. Bates, in distinguishing between the portions 
 of the Service which are to be said with the Minister, and which, 
 after him, remarks, that with the Minister are to be repeated. — 
 ' The Lord's Prayer, except in the Post-Communion Service, 
 ' where it is to be said after him. the Apostles' Creed, and the 
 ' Nicene Creed. The A thanasian Creed is directed to be sung or 
 ' said by the Minister and People standing. Those which are 
 ' said after him are the General Confession, and by analogy the 
 ' Confession in the Communinn Service, and the prayer, " Turn 
 'thou us, good Lord," in the " Commination Service." "(p. 332). — 
 Lectures on Christian Antiij. and Ritual. 
 
 The Rev. J. Jebb states: — 'An irregularity very general in 
 ' Parish Churches, aud practised in some Choirs, must be noticed: 
 ' that of repeating the Confession with the Minister, not after 
 ' him. The two things are quite distinct, as appears by the Rubrics. 
 ' Those parts which are said with the Minister aire, the Lord's 
 ' Prayer, except in the Post-Communiou Service where it is 
 'said after him, the Apostles' Creed, and the Nicene Creed. Those 
 ' which are said with (qy. after) him are the General Confession, 
 ' aud (by aualogj', for precise rubrical directions are wanting.) 
 ' that in the Communion Service, aud the Prayer, " Turn thou 
 "vs, good Lord," in the Commination. Each clause of the 
 ' Confession is marked by a capital letter commencing it, a rule 
 • which should be carefully observed, as pervading similar places 
 ' throughout the Liturgy, and ought to be repeated in each. 
 ' instance, when the Minister has paused, in the manner of the 
 ' Litany.' (p. 250.).— Choral Service. 
 
 The Rev. M. Plummer says: — 'It has been said, that "the 
 " people are to repeat the Confession after the Minister, not with 
 "him: they are to follow him as he finishes each successive 
 
ALL K5ELL1SG. 
 
 1143 
 
 " clause, not as in the Lord's Praver, to make a simultaneous 
 "petition." Yet the Rubric before the Lord's Prayer, in the 
 'Post-Communion Service, says, "Then shall the Priest say the 
 " Lord's Prayer, the people repeating after him every petition : ' 
 'and the Rubric, before the General Confession in the Communion 
 'Service, says, " 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 kneeling upon 
 " their knees, and saying &c." Either, therefore, there must be 
 'two different ways of saying the Confessions, and two different 
 'ways of saying the Lords Prayer, or else, as is most probable, 
 ' there is no such distinction between after and with, as is sought to 
 ' be established. The distinction seems to be between the 
 ' Confessions and the Lord's Prayer on the one hand, which are 
 ' to be said by the people, at the interval of two or three syllables 
 ' after the Minister, and the Xicene and Apostles' Creeds, on 
 ' the other hand, which are to be said simultaneously with him.' 
 {p. C8.) — Observations on the Bk of Com. Prayer. 
 
 The Rev F. Procter observes: — 'The manner in which the 
 ' Confession should be said is distinctlv marked: it is [to be said 
 ' of the whole Congregation after the Minister : i. e. the Minister 
 ' is to say each clause, and then the People to repeat that clause 
 ' after him. The manner of saying the ' Lord's Prayer ' is 
 'different; that is to be said ' with him,' the People repeating 
 'the clauses simultaneously with the Minister.' (p. 1SS.)— History 
 of the Bk. of Com. Prayer.' 
 
 The Rev. J. C. Robertson, when speaking of the ' Confession ' 
 in the Communion Service, remarks: — 'Although the Rubric is 
 'not explicit as to this point, the People oughf here, as in the 
 ' Daily Service, to say the several clauses of their Confession 
 'not 'with, but after the Minister.' {p. i2V).—Hom shall we 
 Conform to the Lit. 
 
 'All Kneeling.' 
 
 30. Kneeling is the posture that should be em- 
 ployed during the repeating of the ' Confession ;' and 
 it is not only enjoined in the Bubric, as cited above ; 
 but it is enforced also in the 18th Canon ; and not 
 only for the ' Confession,' but for the Litany, and all 
 the Prayers, thus : — 
 
 In the time of Divine Service, and of everv part thereof, all 
 
 'due reverence is to be used All manner of persons then 
 
 ' present shall reverently kneel upon their knees, when the general 
 ' Confession, Litany, and other Prayers are read; and shall stand 
 • up at the saying of the Belief, according to the rules in that 
 ' behalf prescribed in the Book of Common Prayer.'— Canon 18. 
 
 It is deeply to be regretted that there is so 
 great a negligence in this matter. It cannot but 
 
1144 MORNING PRAYEB— THE CONFESSION. 
 
 portray a careless, if not an irreverent, mind ; and 
 argue a want of that seriousness and humility which 
 are so essential to acceptable prayer. Indeed, so 
 universal has this negligence become, that it has 
 been set down by foreigners, when commenting on 
 our Divine Services, as the customary usage of the 
 Church of England for the Congregation to sit at 
 prayers. In a German work by F. Uhden, entitled, 
 " The Anglican Church in the Nineteenth Century" 
 translated by W. C. C. Humphreys, Esq., we read in 
 page 114, that " During Prayers the people sit, but 
 "during the Psalms and Canticles they stand. In 
 " the Scottish Church they stand at Prayers, and sit in 
 " the singing : there is no prescribed authority for 
 " it, but the practice is general." 
 
 It is important, therefore, that the Minister should 
 urge his people to the exercise of due humility by 
 kneeling down, as becomes " Christians indeed," when 
 repeating their ' Confessions' and offering up their 
 ' prayers ;' and he should prompt them also to follow 
 as true Churchmen the directions of the Eubrics. 
 Not that the posture of kneeling is essential to the 
 efficacy of our devotions ; for if that were the case, the 
 delicate, and the infirm, who might be incapable of 
 conforming to the usage, would be without hope, and 
 without comfort. Besides which, the practice of the 
 early Christians was rather that of standing during 
 the prayers of the Sunday, and of the interval between 
 Easter and Whitsuntide, out of respect, and for the 
 remembrance, of the resurrection of our blessed Lord. 
 
 To meet those cases where the Eubrics are de- 
 ficient, "Wheatlt gives two general rules — 'As to 
 
 'kneels they are always to do the same.' (Eat. HI. 
 of B. of C. Pr. p. 164.). And with regard to the 
 Officiating Minister, the same author says : — " I take 
 " it for granted, that whenever the Church does not 
 "direct the Minister to kneel, it supposes him to 
 "stand." (Vo.p. 295.). 
 
 Bishop Overalls Chaplain (cir. 1614—19) writes :— ' Kneel- 
 
 . whenever the Priest 
 
ALL KNEELING. 
 
 1145 
 
 ' ing is the most fit posture for humble penitents; and being so, it is 
 'strange to see how in most places men are suffered to sit rudely 
 'and carelessly on their seats all the while this ' Confession' is 
 'read; and others that be in tho Church are nothing affected with 
 ' it. They think it a thing of indill'erency forsooth, if the heart be 
 ' right. The 27th Canon takes order, that the Communion be de- 
 livered to none but those that kneel; and it is as fit we should 
 'have the like order taken, that this following 'Absolution' be 
 'pronounced to none but those that kneel neither: for else there 
 ' will be no excuse for us, nor no reason left us to render the 
 ' Puritans, why our Church should more punish them, or hinder 
 ' them from the benefit of the Sacrament for not kneeling then, than 
 ' it doth punish other men, or hinder them of the benefit of ' Abso- 
 lution' for not kneeling in the time of 'Confession.' It is a like 
 ' case, and would be better thought on by men of wisdom and 
 ' authority, whose neglect and carelessness "in this kind, gives not 
 ' only cause of great offence and scandal to them that are reve- 
 ' rently and well disposed; but withal, is a cause of great impiety, 
 ' and scorn of our solemnity in God's service.' (p. 18.). Additional 
 Notes to Nicholl's Book of Com. Prayer. 
 
 Bishop Wren, in his Visitation through the diocese of Norwich 
 in 1636, directs— 'That every one of the people do kneel devoutly 
 'when the Confession, Absolution, Commandments, or any Collect 
 ' or Prayer is read, both at the time of the Common Service of the 
 ' Church, as also at Christenings, Burials, Marriages, &c.' — Card- 
 well's Doc. Ann. IX. 203. 
 
 Abp. Secker, (ob. 17G8.), speaking of the posture of kneeling, 
 says— It 'doth so strongly both express and excite inward humility, 
 ''that it should never be omitted wilfully or negligently, in favour 
 'of ease and indolence: considerations, very unworthy of notice at 
 ' such a time. Still, they, whose infirmities will not permit them 
 ' to be on their knees without pain or hurt, may doubtless allowably 
 ' stand, or even sit : for God " will have mercy and not sacrifice." 
 '(Matt. ix. 13; xii. 7.). And further, as in many full Congrega- 
 1 tions this rule cannot be observed by every one without taking up 
 'more room than can with convenience be spared; certainly the 
 ' Buperior rule, of doing " the things wherewith one may edify 
 'another" (Rom. xiv. 19.), binds us rather to be content with 
 'standing, though a less eligible posture, than exclude numbers 
 ' of our fellow Christians from being tolerably accommodated for 
 'joining in worship with us. For kneeling, though greatly prefer^ 
 'able, is not prescribed as indispensably necessary.' — (quoted in 
 Mant's Book of Com. Pr. p. 7.). 
 
 Dr. Nicholls remarks : — ' That Kneeling was a posture of 
 ' religious worship or prayer to Almighty God, among the Jews, in 
 ' the most ancient times, is evident from several passages in Scrip- 
 ' ture : for this was the posture which Solomon used in his prayer 
 ' at the dedication of the Temple: "And it was so, that when Solo- 
 " mon had made an end of prayinn. all this prayer and supplication 
 " unto the Lord, he arose from before the altar of the Lord, from 
 "kneeling on his knees," 1 Kings viii. 54. The same is recorded in 
 ' the Book of Chronicles, that " he kneeled down upon his knees, 
 " before all the congregation of Israel" 2 Chron. vi. 13. The same 
 
1146 MORNING PRAYER — THE CONFESSION. 
 
 ' posture Daniel used in his devotions, " His windows being open in 
 " his chamber towards Jerusalem, he kneeled upon his knees three 
 " times a day, and prayed," Dan. vi. 10. So Isaiah expresses the 
 ' worship which ought to be paid to the one true God, from the 
 ' posture which usually attended it; 11 1 hare smorn by myself, that 
 " unto Me every knee shall bow," Isai. xlv. 23. The same religious 
 ' posture of praying was used by our Blessed Lord himself, " And he 
 " was withdrawn from them about a stone's cast, and kneeled dawn 
 " and prayed," Luke xxii.41. The same posture was used in prayer 
 ' by the Apostles, and other holy persons among the first Christians: 
 ' St. Paul, after his sermon, " kneeled down, and prayed with them 
 "all," Acts xx. 2G. And St. Stephen, at his martyrdom, '•kneeled 
 " down, and cried with a loud voice, Lord, lay not this sin to their 
 " charge," Acts vii. 60. When St. Peter raised Tabitlui from the 
 ' dead, " he kneeled down and prayed," Acts ix. 40. Thus St. Paul, 
 'expressing prayer by the usual posture which attended it, says, 
 "for this cause I bote my knees unto the Father of our Lord Jesus 
 " Christ," Eph. iii. 14. The same practice was continued by the 
 ' Christians of the first ages. The Christian soldiers, whilst they 
 ' were praying for rain in Aurelius's army, (and did thereby mira- 
 ' culousfy obtain it) were, yovv Bevrai eVi ti' ( i> ytjv naTa to 
 ' oiKtloi/ np-tv twv euxwK eflos — " kneeling upon the ground, accord- 
 "ingtothe peculiar custom of us Christians," says Eusebius, Hist. 
 ' Feci. Lib. v. c. 5. This Tertullian calls, " A doratio de qeniculis ;" 
 
 • adoring God upon our knees, Tert. adv. Jud. cap. 10. And 
 " genibus positis, orotionem commendare ;" '"to commend our 
 "prayers to God, kneeling upon our knees;" Adv. Marcion, cap. 18. 
 ' And in another place, referring to the forementioned story re- 
 ' corded in Eusebius, says, " Quando nun geniculatiouibus et jejuna- 
 " tionibus nostris, etiam siccitatis sunt depulsce ?" — " When di.th 
 " it come to pass that droughts are not driven away by our 
 " kueelings, (i. e. prayers), and our fastings?" Tert. ad Scap. cap. 4. 
 ' Indeed this kneeling at public prayers was changed into standing, 
 ' during the solemnity of the Paschal Festivity, or the time between 
 ' Easter and Whitsuntide, and also upon every Sunday throughout 
 ' the year. Wherefore Tertullian says, " Die dominico jejunium 
 " nefas ducimus, vel de geniculis adorare. Eadcm immunitale a 
 "die Paschai in Pentecostem usque gaudemus." — "We esteem it a 
 "crime to fast upon Sundays, or to say our prayers upon our 
 " knees. The same privilege we enjoy from Easter to Whitsuntide;" 
 1 De Cor. Mil. cap. 3. And wheu some were breaking in upon this 
 ' ancient usage, the Council of Nice inforces the same by a Canon; 
 " E7tcio/; Tide's eiaiv ev tji KvpLanii yovv KXtvoirres, Kai ev Tats 
 " T7j5 IlevT»//vO(TT-J)s iifiepats' inrep tou irav-ra ev iraan TrapotKia 
 " ouoi'ui; -n-apaq^vXaT-rtdat, eoTwras eco£e t;j dyia 'ZvvoSw xas e!>xas 
 " dirioioovat tio 0ew : Forasmuch as there are some, icho kneel at 
 " Church on Sundays', and within t/it jifly days, that tlure may be an 
 " uniformity in evert) Diocese, it has pleased the Holy Synod to enjoin, 
 " that at those time's they pray standing." (Cone. Xic. Canon ult.). 
 
 • But bating the exception, in honour of these great festivals, in 
 'which the ancients thought standing was more proper, as being 
 ' a more .joyful posture, and fitted for a feast than kneeling ; and 
 ' having something symbolical in it, to denote the Resurrection, 
 ' to the honour of whlcu these festivals were dedicated, (au^/3o\di; 
 ' sort tt;s «W<n-a<re(o5 ; Author. Qutest. ad. Orthod. Qu. cxv.): 
 ' I say, bating this, at all other times they prayed kneeling, as 
 
ALL KNEELING. 
 
 1147 
 
 ' thinking this the most humble posture, and most likely to obtain 
 ' of God an answer to their prayers, { Cone. Tar. in. Can. 37.). The 
 ' same posture was used by the" primitive Christians in their private 
 'devotions; upon which account Si James the Just is reported, by 
 ' the frequency of his devotions, to have made his knees like those 
 ' of camels, {Bier, de Jacobo). The like is reported of Asella, 
 ' {Bier. Ep. 15. ad Marcel.)'.— Book of Com. Prayer. Note to the 
 Lord's Prayer. 
 
 Dr. Hole, in his " Practical Discourses on the Liturgy" says : — 
 ' The Church requires us, in all our Prayers and ' Confessions,' to 
 ' be on our knees : for which we have the example of our Saviour, 
 'and of all good men in all ages, who have always performed their 
 ' public devotions with humble and lowly gestures, and most com- 
 ' monly in this particular posture of kneeling.'— (quoted in Mart's 
 Book of Common Prayer, in loco.) 
 
 Bet. Tiios. Rogers says — ' Undoubtedly every reasonable 
 ' allowance will be made for age, and bodily infirmity: but a wilful 
 ' negligence, or a fashionable carelessness, in this part of our 
 'devotions must be unjustifiable, and therefore inexcusable.'— 
 Led. on Morning Service, (ib.) 
 
 Bingham, speaking of the various postures used in Worship in 
 the early Church, says: — 'We find four kinds generally practised 
 'and allowed, viz. standing, kneeling, boioing, and prostration ; for 
 ' sitting, which some add as a fifth sort, was never allowed by 
 ' the ancients as an ordinary posture of devotion. Standing was the 
 ' general observation of the whole Church on the Lord's day, 
 ' and the fifty days between Easter and Pentecost, in memory of our 
 ' Saviour's resurrection. This custom may be traced as high as 
 1 Iren&us, who derives it from Apostolical authority. For the 
 ' author under the name of Justin Martyr gives this account of the 
 1 use of both postures in prayer : Forasmuch as we ought to 
 'remember both our fall by sin, and the grace of Christ, by which 
 ' we rise again from our fall; therefore we pray kneeling six days, 
 ' as a symbol of our fall by sin : but our not kneeling on the Lord's 
 ' day is a symbol of the resurrection, whereby through the grace of 
 ' Christ we are delivered from our sins, and from death, that is 
 ' mortified thereby. And this custom took its original from the 
 
 ' times of the Apostles, as St Irenaeus says Not long after, 
 
 ' Tertullian speaks of it, as an observation, among many others, 
 1 handed down from ancient tradition. And Cypriau may be 
 ' supposed to hint it, when he speaks of their standing in prayer. It 
 ' is mentioned also by Clemens of Alexandria, and Peter, Bishop of 
 ' Alexandria, who died some years before the Council of Nice. He 
 ' says, We keep the Lord's day as a day of joy, because then our 
 ' Lord rose from the dead, and our tradition is not to kneel on that 
 ' day. In the time of the Council of Nice there was some disagree- 
 ' meut about this practice, and therefore that Council made a 
 ' Canon to bring all Churches to a uniformity in this matter. 
 ' Because there arc some who kneel on the Lord's day, and in the 
 ' days of Pentecost, that all things may be uniformly performed in 
 ' every Parish or Diocese, it seems good to the Holy Synod, that 
 ' prayers be made to God standing. After this, St Hilary speaks 
 ' of it again as an Apostolical practice, neither to fast, nor worship, 
 
1148 MORNING PBATEIt— THE CONFESSION. 
 
 ' kneeling on the Lord's day, or the fifty days between Easter 
 ' and Pentecost. Epiphanius says, that on" the appointed days they 
 'prayed kneeling, but during the whole fifty days of Pentecost they 
 ' neither fasted, nor kneeled. St Jerome reckons it among the 
 ' traditions of the universal Church, neither to fast, nor kneel, on the 
 ' Lord's day, or Pentecost. St Austin is a little doubtful as to 
 ' the practice of the Church universal, but he assures us, that as far 
 'as he knew, all Churches in Africa forbore fasting, and prayed 
 'standing, and sung Hallelujah at the Altar every Lord's day, 
 ' and all the days of Pentecost, in token of our Saviour's resurrection. 
 ' We find the same in St Basil, who derives it from Apostolical 
 'practice. And Cassian testifies of the Egyptian Churches, that 
 ' from Saturday night to Sunday night, and all the days of 
 ' Pentecost, they neither kneeled, nor fasted. And in another place, 
 'he gives the reason of this, because kneeling was a sign of deep 
 ' repentance and mourning, which the}- omitted on those days out of 
 ' respect and reverence to our Saviour's resurrection. Hence it was, 
 ' that the Author of the Constitutions makes it one of his Apos- 
 ' tolical orders, that all men should pray three times, or three 
 ' prayers on the Lord's day standing, in memory of Him who rose 
 ' the third day from the dead. And from hence, came that 
 ' usual form so often mentioned by St Chrysostom, and others, 
 ' of the Deacon's calling upon the people in prayer, "O/oOto! tw 
 ' uev KaXws, Let us stand upright with reverence and decency; 
 
 ' Lord's day. How long this custom continued in the Church, 
 ' is not easy to determine : but we may observe it to be mentioned 
 ' by Martin Bracarensis in the sixth century, and the Council 
 ' of Trullo in the seventy century, and the third Council 
 
 ' of Tours in the time of Charles the Great At other times 
 
 ' kneeling was the most common and ordinary posture of devotion. 
 ' This may be concluded from the former exception of the Lord's 
 'day and Pentecost from this posture; for that implies, that at 
 'other times they used a different posture in their addresses to 
 ' God. This was the usual posture of their ordinary Morning and 
 ' Evening Service on the weekly days, and on the stationary or 
 ' fast days, which were called stationary days, not from their 
 ' standing at prayer, but from their continuing and prolonging 
 ' the exercise, in imitation of the military stations. The only 
 ' difference between these days and the Lord's day was, that on the 
 'Lord's day all prayers were performed standing, but on other days 
 
 ' some were said standing, some kneeling Cassian says the people 
 
 ' performed their private prayers kneeling, and then rose up to 
 'the Minister's Collect or prayer, in which all joined standing. This 
 ' is to be understood of their prayers on ordinary days, and not 
 ' of the Lord's day, on which (as we have seen before) all their 
 
 ' prayers were performed standing I only note, that though 
 
 ' these two postures of prayer were very indifferent in their 
 'own nature, yet it was always esteemed an instance of great 
 ' negligence, or great perverseness, to interchange them un- 
 ' seasonably one for the other; that is, to pray kneeling on the Lord's 
 ' day, when the Church required standing ; or standing on other 
 'days, when the rules and custom of the Church required men 
 ' to kneel. And therefore, as the Canons of Xice and Trullo reflect 
 ' upon those who were superstitiously bent upon kneeling on the 
 'Lord's day; so others, with equal severity, complain of the 
 
 ' alluding to the posture 
 
ALL K>*EELI>"G. 
 
 1149 
 
 ' remissness and negligence of such as refused to kneel at other 
 ' times, when the Church appointed it. It is a very indecent and 
 ' irregular thing, says Caesarius of Aries, that when the Deacon cries 
 ' out, " Let us bend the knee," the people should then stand erect as 
 'pillars in the Church. These were but small observations in 
 ' themselves, but of great consequence, we see, when done perversely, 
 'to the scandal and disorder of the Church, whose great rule in all 
 ' snch cases is that of the Apostle, " Let all things be done decently 
 •and in order." — Antiq. of the Christian Church. B. xiii. c. 8. 
 §.3,4. 
 
 Dr. Hook says: — 'The practice of Kneeling in Confession, 
 'in prayer, and in adoration, is of great antiquity; a reference 
 ' to it being apparently made in Isaac's blessing, on Jacob (Gere. 
 ' xxvii. 29.), — Compared with his brother's subsequent conduct 
 'fxi.ii. 6.); and with the edict of Pharaoh "bow the knee" 
 ' (xu. 43.); and, again, in the Second Commandment. {Ex. xx. 5.) 
 ' David says, " Let us worship, and bow down, let us kneel before 
 " the Lord our Maker." {Ps. xcv. 6.) " We will go into his taber- 
 " nacle, and fall low on our knees before his footstool." (exxxii. 7.) 
 'Solomon "kneeled on his knees" before the Altar of the Lord, 
 ' with his hands spread up to heaven. (1 Kings viii. 54.) Ezra fell 
 ' upon his knees, and spread out his hands unto God, and made 
 'his confession. {Ezra ix. 5—15.) Daniel '-kneeled upon his knees 
 ' three times a day, and prayed as he did afore time." {Dan. vi. 10.) 
 ' The holy martyr Stephen " kneeled down, and cried with a loud 
 "voice" praying for his murderers. {Acts vii. GO.) So Peter 
 ' kneeled down, and prayed," {Acts ix. 40.) and also St. Paul. {Acts 
 ' xx. 36. xxi. 5.). That the posture was a customary one may 
 ' be inferred from the conduct of the man beseeching Christ to 
 ' heal his son {ifatt. xvii. 14.), and of the rich young man {Mark 
 'x. 17.), as also of the leper {Mark i. 40); but the example of 
 ' our blessed Lord himself, who, though without sin, yet " kneeled 
 " down " when he prayed, {Luke xxii. 41.), cannot but recommend 
 1 the practice to every devout worshipper. Some of the early 
 ' Christians so frequently used this posture of humility, as visibly 
 ' to wear away the floor on which they kneeled; and Eusebius says 
 ' of St James, that he had, by the continual exercise of his devotions 
 ' contracted a hardness on his knees, like that on the knees of 
 ' camels. The practice was altogether so common, that, prayer 
 ' itself was termed, xXi'o-ts yovuTiuv. — " bending the knees." It is to 
 ' be noticed, however, that the primitive Christians, out of a 
 ' peculiar regard for the Lord's day, and the joyful season between 
 ' Easter and Whitsuntide, did, (with the exception of the penitents, 
 ' who were denied this privilege) then perform their whole devotions 
 ' standing, instead of kneeling : and this custom was confirmed 
 ' by the Council of Nice, for the sake of uniformity. It was from 
 ' this circumstance, probably, that the Ethiopic and Muscovitish 
 'Churches adopted the attitude of standing, generally; a custom 
 ' which they continue to this day.' — Church Diet. 6th edit.. 
 
 The Eev. W. G. Humphbey observes: — 'Kneeling appears to 
 ' be regarded among all nations as the appropriate attitude of 
 ' supplicants. Though not prescribed in the Mosaic Law, it was 
 ' probably the practice of the Jews from the most ancient times. 
 ' The earliest mention of it in Scripture is Ps. xcv. 6. It is 
 
1150 MORNING PRAYEB— THE ABSOLUTION. 
 
 ' especially mentioned that Solomon knelt at the dedication of 
 ' the Temple (1 Kings viii. 54). See also Isai. xlv. 23; Dan. vL 10. 
 'This posture was used by our Lord. {Luke xxii. 41.): by his 
 'disciples (yicfs vii. 60; ix.40; xx.36.); and by the early Christians 
 ' in general, except on Sundays, and in the interval between Easter 
 ' and Whitsuntide, at which times they testified their joy by 
 
 'standing at the public prayers of the 'Church The custom 
 
 ' of standing at these seasons may be traced as high as Irenseus, who 
 'derives it from Apostolical authority.' (p. 106.)— On the Book of 
 Com. Prayer. 
 
 Rev. J. Jebb. speaking of kneeling at Prayers, remarks — 
 'During this (the Confession), and all other Prayers, the lay 
 ' members of most Choirs deliberately sit down ; a practice 
 
 ' diligently followed by the majority of the Congregation they 
 
 'ought to be reminded of the Kubric, as obligatory on them, were 
 
 ' even all religious feeling wanting No excuse can be offered 
 
 ' for such irreverence It would be well to recur to the ancient 
 
 ' construction of the Stall-desks, which were extremely low, so that 
 ' their occupants during the Prayers were obliged to kneel down... 
 ' The present custom of boxing up the Stalls with high wainscotted 
 ' desks, encourages a half lolling posture between standing and 
 ' kneeling, which is only one degree less irreverent than sitting.' 
 (p. 252.).— Choral Service. 
 
 Amen . 
 
 31. — The ' Amen ' here is to be said by both 
 Minister and People: and it is laid down as a rule 
 by Bisse, Wlieatley, and others, that where it occurs 
 in the Liturgy in Roman type, like the text to which it 
 is appended, it is to be said by the Officiating 
 Minister as well as by the Congregation : but where 
 it is printed in Italics it is to be repeated by the 
 People only- There are, however, differences of 
 opinion on this point, which will be discussed when we 
 arrive at the Rubric following " The Absolution " 
 bearing especially upon the use of the ' Amen.' 
 
 The Absolution. 
 
 32. After the Confession of a penitent and 
 contrite heart we are taught by the Gospel to hope 
 for the ' forgiveness of our sins ; ' hence the introduc- 
 tion here of ' Tlie Absolution.' It was first inserted, 
 like the previous portion of the Morning Prayer, in 
 the second Liturgy of Edward VI. in 1552, and 
 was headed 
 
 " The Absolution to be pronounced by the Minister alone. — 
 1552. (Keeling.) 
 
THE ABSOLUTION. 
 
 1151 
 
 But at the Hampton Court Conference in the time 
 of James I. a. d. 1604, exception was taken against 
 the word ' Absolution ' as being too Popish ; conse- 
 quently, the Eubric was amended, and read as 
 follows : — 
 
 ' The Absohiiion or Remission of Sins, to be pronounced 
 'by the Minister alone.*' 1C04. — (Keeling). 
 
 At the final Revision of the Book of Common 
 Prayer at the Savoy Conference in 1662 (temp. 
 Charles II.), the Presbyterian Divines strongly urged 
 that the word 'Priest' should be expunged from the 
 Liturgy, and its place everywhere supplied by ' Min- 
 ister.' But the Bishops considered it essential that 
 the functions of the Priest and Deacon should not be 
 confounded by the adoption of so general a term as 
 'Minister.' To maintain the distinction, therefore, 
 they peremptorily retained the word ' Priest ' ; and in 
 this very Rubric substituted 'Priest' for 'Minister,' 
 in order to point out that the 'Absolution' was not to 
 be pronounced by a Deacon : thus — 
 
 ' The Absolution, or Remission of Sins, to be pro- 
 ' nounced by the Priest alone, standing; the People still 
 ' kneeling.' (1CG2). — Present Book of Common Prayer. 
 
 In the ' Alterations ' proposed by the Eoyal Com- 
 missioners in a. d. 1689., the comment upon this 
 Eubric runs thus:— 
 
 ' The words " or Remission of sins" struck out; and the word 
 
 * In the Scotch Liturgy of 1637 {temp. Charles I.), the 
 Eubric assumed this form : — 
 
 ' The Absolution or Remission of Sins to be pronounced by 
 ' the Presbyter alone, he standing up and turning himself to the 
 ' People, but they still remaining humbly upon their knees' — 
 (Keeling). 
 
 In the American Liturgy the Rubric runs: — 
 
 ;1 The Declaration of Absolution, or Remission of Si?i$, to be 
 " made by the Prie.<t alone, standing ; the People still kneeling." 
 And after giving the form, as in our Morning and Evening Prayer, 
 it annexes the other from the Communion Service, headed by the 
 Rubric, " Or this." 
 
 4 E 
 
1152 
 
 "Priest" altered to "Minister." But the latter word is struck 
 'out, and the original word "Priest" restored, being noted 
 "sM' above" — [Printed by order of the House of Commons. 
 Juue 2. 1854). 
 
 33. — A question has been raised whether this 
 ' Absolution ' is declarative merely, or authoritative ? 
 Whether, that is, it simply declares the terms upon 
 which God pardons sinners ; or whether the pronounc- 
 ing of the Absolution actually conveys pardon to all 
 who conform to the terms prescribed. We find that 
 the original form, in the Sarum, and Bangor, Uses, 
 was precatory; and not only so, but with the 
 Confession interlocutory between Priest and People. 
 (Maskell's Anc. Lit. p. 10.). This formula gave 
 way in the minds of the Revisers of the Liturgy of 
 1552 to the authoritative example employed in the 
 foreign Service Book of A* Lasco (Cahdwell's Two 
 Prayer Books, &c. note. p. xxxii.) ; which they pre- 
 ferred as more suitable to remove from the notions 
 of the people the necessity of private confession and 
 absolution. 
 
 The introductory words of our own formulary suffi- 
 ciently explain the nature of the authority vested in the 
 Minister, as we may gather from Dean Comber, who 
 thus paraphrases it : — " Know ye, therefore, that we 
 "a?-e authorized in God's Name to bring to such 
 
 "this message of absolution and by virtue of the 
 
 " power, and in obedience to the command, given us by 
 " God, we do now proclaim, &c." 
 
 34. — Some writers distinguish three forms of Ab- 
 solution in the Liturgy, which they describe as being, 
 1st, by declaration, as here ; 2nd, by prayer, as in 
 the Communion Service ; and 3rd, by commission, as 
 in the Service for the "Visitation of the Sick." 
 
 * In the Scotch Liturgy, in the place of— "power and com- 
 ' muvdment to His Ministers,'' we find "power and cummundment 
 " to the Presbyters of His Church, the Ministers of His Cospet, 
 "/« declare" &C? and instead of " He purdontih" &C, we read, 
 " The taint Aliiiiylttij Hud pardoueth" 8iC. 
 
THE ABSOLUTION. 
 
 1153 
 
 It is hardly necessary to argue for this distinction, 
 for let them be as they may, they can avail nothing 
 without the ratification of the Supreme Being on the 
 one part, and the true penitence of the suppliant 
 on the other. 
 
 With regard to the Ministerial function, however, 
 in this matter, we may simply state that Scripture 
 affirms most indisputably that our Saviour invested 
 the Apostles with the power of ' hindinrj and loosing? 
 (as in Matt. xvi. 19 ; xviii. 18 ; John xx. 23.) ; and 
 that the Apostles actually exercised this power, (as 
 in Jets ii. 38 ; 2 Cor. ii. 10.) ; and not only so, but 
 that they conferred a like power upon their successors, 
 (as in Gal. vi. 1 ; James v. 14, 15 , see also Matt. 
 xxviii. 20.). 
 
 "We will now quote a few authorities confirmatory 
 of our remarks. 
 
 Hooker (ob. 1600) says:— 'The sentence of Ministerial Abso- 
 ' lution hath two effects :" touching sin, it only declareth us freed 
 'from the guiltiness thereof, and restored into God's favour; but 
 ' concerning right in sacred and divine mysteries, whereof through 
 ' sin we were made unworthy, as the power of the Church did 
 ' before effectually bind and retain us from access unto them, so 
 'upon our apparent repentance it truly restoreth our liberty, 
 ' looseth the chains wherewith we were tied, remitteth all whatso- 
 'ever is past, and accepteth us no less returned than if we never 
 ' had gone astray.'— Eccl. Polity. Bk. vi. p. 332. 
 
 Bp. Cosrxs (ob. 1672) observes: — 'Non est igitur potestas 
 'peccata suo arbitrio remittendi (quod tantum jus Christo hornini 
 ' concessum est) sed annuiiciandi veniam, qua? Xathani etiam ad 
 ' Davidem, et prophetis aliis mandata fuerat.' — Add. Notes to 
 Nicholl's Book of Com. Prayer. 
 
 Bp. Sparrow (ob. 1685) states that: — 'This Absolution is an 
 ' act of authority, by virtue of a power and commandment of 
 'God to his Ministers, as it is in the preface of this Absolution. 
 ' And as we read in St John. xx. — " Whosesoever sins ye remit, they 
 ' are remitted." And if our confession be serious and hearty, this 
 'Absolution is as effectual, as if God did pronounce it from heaven. 
 ' So says the Confession of Saxony and Bohemia, and so says the 
 ' Augustine Confession ; and, which is more, so says St. Chrysostom 
 
 'in his 5th Horn, upon Isaiah The same says St Gregory. 
 
 ' Bom. 26 St. Augustin, and Cyprian, and generally all an- 
 
 ' tiquity, say the same ; so does our Church in many places, parti- 
 ' cularly in the form of Absolution for the Sick. But above all, 
 ' holy Scripture is clear (St. John xx. 23.). Which power of re- 
 ' mitting sins was not to end with the Apostles, but is a part of the 
 
 4 e 2 
 
1154 
 
 MOKKINU PKAYEK. 
 
 ' ministry of reconciliation, as necessary now, as it was then, and 
 'therefore to continue as long as the ministrv of reconciliation; 
 'that is, to the end of the world. (Eph. iv. 12, 13.). When there- 
 
 ' fore the Priest absolves, God absolves, if we be truly penitent 
 
 ' To doubt of the effect of it (supposing we be truly penitent, and 
 ' such as God will pardon) is to question the truth of God: and he, 
 ' that under pretence of reverence to God, denies or despises this 
 ' power, does injury to God in slighting his commission, and is no 
 ' better than a Novatian, says St. Ambrose. (/. 1. de Pienit. c. 2.') — 
 
 (Rationale, p. 11) ' In which Form soever of these the Absolution 
 
 ' be pronounced, it is in substance the same; an act of authority by 
 ' virtue of Christ's commis-ion, effectual to remission of sins in the 
 ' Penitent.' (/>. 16.) — Rationale. 
 
 Deax Comber (06 1P99.) says: — 'Since our Lord bath endued 
 'his ambassadors with the ministry of reconciliation (2 Cor. v. 18.), 
 ' they can never have a more proper occasion to exercise it than 
 ' now. Sin is compared to a bond, (Acts viii.23; Pron. v. 22), because 
 ' it binds down the soul by its guilt and power, and hinders it from 
 ' free converse with God, yea, makes it liable to eternal condemna- 
 'tion; but Jesus came to unloose these bonds (Isai. Ixi. L)j and 
 ' actually did so to divers, when He was upon earth, and left this 
 'power to his Apostles and their successors, when He went to 
 'heaven; and this unloosing men from the bond of their sin is that, 
 ' which we properly call " Absolution," and it is a necessary and 
 ' most comfortable part of the Friest's office.'— (Quoted in >Ia>t's 
 Book of Com. Prayer in loco.) 
 
 Nicholas (oft. 1712.) says: — ' The Absolution, here enjoined to be 
 'pronounced by the Minister, does consist of three parts: First, the 
 'absolving form contained in these words. The Almighty God par- 
 'doueth and absolveth all them that truly repent, and unfeignedly 
 ' believe his Uoly Gospel : secondly, a declaration both of the 
 'authority, the Ministers of Christ are vested with for this purpose, 
 ' and of the conditions required to make it take effect. And lastly, 
 ' a prayer to God for His grace, thereby to attain to such of those 
 'qualifications that we may be wanting in. As to the form, we 
 ' may take notice, that the form used by the Romish church is 
 ' avoided, which was. — Ego absoho te ab omnibus peccatis tuis in 
 ' nomine Patris, Filii, et Spiritus Sancti, Amen. " I absolve thee 
 " from all thy sins, in the name of the Father. Son. and Holy Ghost, 
 " Amen." In Othoboxs Injunctions we find the form to be, 
 ' Ego te a peccatis tuis authoritate qua fungor absoho, which 
 ' Johannes de Athona. glossing upon, explains, or rather gives the 
 ' form used in his time, i. e. in the reign of Edward L a. d. 1290. 
 ' A peccatis istis mihi per te jam confessis, et aliis de quibus non 
 ' recordaris. authoritate Dei Patris Omnipotentis et Apottolorum 
 ' Petri et Pauli. ac officii mihi commissi, te absoho. " I absolve 
 " thee from the Sins which thou hast confessed to me, and from all 
 " other which thou dost not remember, by the authority of God 
 " the Almighty Father, and the Apostles Peter and Paul, and that 
 " of the office entrusted to me." In all which forms, you may 
 ' observe, that the Priest pronounces the Absolution as from 
 ' himself, judicially and authoritatively, in the first person. " I 
 " absolve :'" which our Church has changed into " Almighty God 
 " pardoueth." Not that our Church absolutely condemns form* 
 
THE ABSOLUTION. 
 
 1155 
 
 ' of Absolution, which ran in the first person, she having enjoined 
 ' one of that kind, in the office for the Visitation of the Sick : but, as 
 ' that is only at the desire of the sick persons, on a special 
 ' Confession of their sins, and upon a very extraordinary occasion, 
 ' so she thinks the declarative form more proper for daily use, as 
 ' being less liable to the exceptions of those, who would be apt from 
 ' thence to accuse the Clergy, of aggrandizing their own office, by 
 ' so frequently repeating the power which they are vested with. 
 ' Whereas, the Popish forms run in absolute terms, without 
 'conditions, our Absolution is pronounc'd as limited to such as 
 " truly repent," i. e. who are under hearty sorrow for sin, and are 
 'fully resolv'd upon amendment; and not such as are only 
 "attrite," in the Romish phrase, i. e. have some faint wishes to be 
 'good; which persons, in the Romish Church, are allowed the 
 ' benefit of Absolution, Con. Trident. Sess. i. cap. 4. The words 
 " unfeignedly believe his Holy Gospel," are added, because repen- 
 ' tance and remission of sins are preached only in Christ's name 
 ' {Luke xxiv. 47.) Besides, the wisdom of our Church is re- 
 ' markable, in putting both these qualifications together; one of 
 ' which, being either omitted in the Absolution form used by some 
 'in other Reformed Churches; or faith in its general signification, 
 ' being alone mention'd as a qualification for it, lias given occasion 
 ' to the Papists to revile them for Soliiidians. Calvini forma (says 
 ' Bellarmin. de Pccn. Lib. 3. cap. 2.) est, remittuntur tibi peccata, si 
 ' credis. Besides the form of Absolution, the Church here vouches 
 ' the authority and command by which the Minister pronounces the 
 ' Absolution, which is, that of God Almighty, made known to us in 
 'his Holy Word; and the place pointed at is principally that of 
 '5/ John, "Whosoever sins ye remit, they are remitted unto them; 
 " and whosoever sins ye retain, they are retained," John xx. 23. 
 ' Whereby a power of Absolution was for ever vested in the 
 ' Apostles, and the Ministers of the Gospel, who were to succeed 
 ' alter them.' Book of Com. Prayer in loco. 
 
 Wheatly (ni. 1742.) says: — ' Whether this be only a declaration 
 ' of the condition or terms, whereupon God is willing to pardon 
 ' sinners; or whether it be an actual conveyance of pardon, at the 
 ' very instant of pronouncing it, to all that come within the terms 
 ' proposed, is a question that is often the subject of dispute. With 
 ' the utmost deference therefore to the judgment of those who are of 
 ' a different opinion, I beg leave to declare for the last of these senses : 
 ' not that I ascribe any judicial power or authority to the Priest 
 ' to determine the case of a. private man, so as to apply God's pardon 
 ' or forgiveness directly to the conscience of any particular or 
 
 ' definite sinner: nor do I suppose that the Priest, when he 
 
 ' pronounces this form, can apply the benefit of it to whom he 
 'pleases; or that he so much as knows upon whom, or upon 
 ' how many, it shall take effect: but all that I contend for is only 
 ' this, viz. "that since the Priest has the ministry of reconciliation 
 ' (2 Cor. v. 18, 19.), committed to him by God, and hath both 
 'power and commandment (as it is expressed in this form) to declare 
 ' and pronounce to his people, being penitent, the absolution and 
 ' remission of their sins ; therefore, when he does, by virtue of 
 ' this power and commandment, declare and pronounce such 
 'absolution and remission regularly in the Congregation; those 
 1 in the Congregation that truly repent and unfeignedly believe God's 
 
1166 
 
 MORNING PRATER. 
 
 ' holy Gospel, (though the Priest does not know who or how many 
 ' they are that do so,) have yet their pardon conveyed and sealed to 
 'them at that very instant through his Ministration; it being 
 ' the ordinary method of God with His Church, to communicate His 
 'blessings through the ministry of the Priest.... I am sensible 
 ' that this is carrying the point higher than many that have 
 ' delivered their judgments before me. Even the learned translator 
 ' of St Cyprian's works, who contends that this is an authoritative 
 ' form, yet explains himself to mean nothing more by authoritative, 
 ' than that it is " an act of office warranted by God, and pursuant to 
 " the commission which the Priest hath received for publishing 
 " authoritatively the terms of pardon at large and in general, and 
 " then for pronouncing by the same authority, that when those terms 
 " are fulfilled the pardon is granted." But" this explanation seems 
 
 ' only to make it an authoritative declaration, and not to suppose 
 
 ' that it is an effective form, conveying as well as declaring a pardon 
 ' to those that are duly qualified to receive it. ..This form is expressly 
 'called by the rubric," The Absolution or Remission of Sins. It is 
 ' not called a Declaration of Absolutions one would think it should 
 'have been, if it had been designed for no more ; but it is positively 
 ' and emphatically called THE Absolution, to denote that it is really 
 ' an absolution of sins to those that are entitled to it by repentance 
 ' and faith. ...Again, the term used to express the Priest's delivering 
 ' or declaring it, is a very solemn one : it is to be pronounced (saith 
 ' the Rubric) by the Priest alone. A word which signifies much 
 'more than merely to make known, or declare a thing: for the 
 ' Latin pronuncio, from whence it is taken, signifies properly to 
 4 pronounce or give sentence: and therefore the word pronounced, 
 ' here used, must signify that this is a sentence of absolution or 
 ' remission of sins, to be authoritatively uttered by one who has 
 
 ' received commission from God 15ut,"secondly, the design of the 
 
 ' Church in this place is, not only to exhort" the Congregation 
 ' to repentance, by declaring to them that God will forgive and 
 ' pardon their sins when they shall repent, but also to convey 
 ' an instant pardon from God, by the mouth of the Priest, to as many 
 'as do, at that time, truly repent, and unfcignedly believe his holy 
 ' Gospel ; seems evident from the former part of the absolution, 
 ' where the Priest reads his commission before he executes his 
 
 'authority Since the Church has directed the Priest to make 
 
 ' known to the people, that God has given power and commandment 
 ' to his ministers to declare, and pronounce to his people, being penitent, 
 ' the absolution and remission of their sins ; it is very reasonable 
 ' to suppose that, when in the next words, the Priest declares 
 ' that God pardoneth and absolveth all those icho truly repent, 
 ' and unfeignedly believe his holy Gospel, he does, in the intent of the 
 ' Church, exercise that power, and obey that commandment, which 
 
 ' God has given him The absolution' and remission of sins, which 
 
 ' the Priest here declares and pronounces from God, is declared and 
 ' pronounced to his people being penitent, i. e. to those who are penitent 
 ' at the very time of pronouncing the Absolution For as to those who 
 ' are impenitent, the Priest is not here said to have any power or com- 
 ' mandment relating to them; they are quite left oat, as persons not fit 
 ' or proper to have this commissiou executed in their behalf. From 
 ' all which it is plain, that this Absolution is more than declarative, 
 'that it is truly cll'ective; insuring and conveying to the proper 
 ' subjects thereof the very absolution or remission itself. It is 
 
THE ABSOLUTION. 
 
 1157 
 
 'as much a bringing of God's pardon to the penitent member 
 'of Christ's Church, and as effectual to his present benefit, as 
 ' an authorized messenger bringing a pardon from his sovereign to 
 'a condemned penitent criminal, is effectual to his present pardon 
 'and release from the before appointed punishment.' (/>. 114 — 
 119)— Rat. III. of Booh of Con. Prayer. 
 
 Waldo says: — 'If the promise of divine assistance and pro- 
 ' tection made" to the Apostles was to extend in some degree to their 
 ' successors in all after ages, so certainly was the commission 
 ' likewise, to which that promise was annexed. A very material 
 'part of which commission is the power of remitting sins, or 
 ' absolving, mentioned by St John. Upon the whole, the Church 
 'of England, wisely guarding against the errors of the Church 
 ' of Rome, on the one band, and against those of such as have 
 'hastily gone into the contrary extreme on the other; and 
 'appealing to Scripture for the truth of her doctrine; maintains, 
 ' that some power of absolving or remitting sins, derived from 
 'the Apostles, remains with their successors in the ministry; 
 'and accordingly, at the ordination of Priests, the words of our 
 ' Saviour, on which the power is founded, are solemnly repeated to 
 'them by the Bishop, and the power at the same time conferred. 
 ' We do not pretend it is in any sort a discretionary power of 
 'forgiving sins: for the Priest has no discernment of the spirits 
 'and hearts of men as the Apostles had; but a power of pronouncing 
 ' authoritatively, in the name of God, who has committed to the 
 'Priests the "ministry of reconciliation," His pardon and for- 
 'giveness to all true penitents and sincere believers. That God 
 ' alone can forgive sins, that He is the sole author of all blessings, 
 'spiritual as well as temporal, is undeniable: but that He can 
 ' declare His gracious assurance of pardon, and convey His blessings 
 'to us, by what means and instruments He thinks fit, is no less 
 ' certain. In whatever way He vouchsafes to do it, it is our 
 ' duty humbly and thankfully to receive them ; not to dispute His 
 ' wisdom in the choice of those means and instruments; for in that 
 ' case, " he that despiseth, despiseth not man, but God." — (quoted in 
 Manx's Book of Com. Prayer in loco.) 
 
 Siiephf.ri) (ob. 1805.), says: — ' The propriety of introducing the 
 ' Absolution in this part of our Daily Service is acknowledged 
 ' without reserve by Calvin, whose immense learning, and extra- 
 ' ordinary abilities, no one will dispute. This distinguished 
 ' instrument of the Reformation, who was not remarkable for 
 1 his partiality to the Reform made in England, delivers here 
 ' the opinion of his colleagues as well as his own. " We are 
 "every one of us," says Calvin, "ready to admit that after a 
 "general confession, to subjoin some signal promise which may 
 "excite hope of pardon and reconciliation, is a very useful and 
 " beneficial practice.— And from the very beginning I'was desirous 
 " of adopting this method, but I yielded too easily to the apprehen- 
 " sions of others." (Calvin Respon. tie. Eccl. Rit. p. "206. edit, 
 
 'Amsterdam 1668.) Upon the authority of Almighty God, who 
 
 ' avows bimaelf the pardoner of iniquity, transgression and sin, 
 ' (Jixod. xxxiv. 7.), and who for the confirmation of our hope has 
 ' sworn by Himself, that He desireth not the death of a sinner, 
 ' but rather that he may be converted and live. (Ezel: xxxiii. 11.). 
 
1158 
 
 MOUSING PRAYER. 
 
 1 the Minister of the Gospel pronounce* this absolution. The 
 ' Priests, as the messengers of Christ, are commanded to restore 
 ' them that fall, {Gal. vi. 1.): to comfort the feeble-minded, (1 Thru. 
 ' v. 14.). . . .That no sinner may despair of mercy, or be discouraged 
 ' from applying to God for forgiveness, the Priest, by virtue of the 
 ' commission so often repeated in the Gospel, assures the Congrega- 
 tion, that all penitent believers are loosed from the chains of their 
 
 ' sins: that their guilt is absolved, and its punishment remitted 
 
 ' The Priest does not absolve in his own name. He simply 
 ' promulgates the terms of pardon, granted by the Father of 
 ' our Lord Jesus Christ. That this may be misunderstood by none, 
 'is probably one renson, for which our form repeats the nominative 
 ' case. " He." that is A /mighty God " pardoneth and absolvcth," &c.' 
 (p. 53— 57.).— Eluc. ofBk. of Com. Pr. vol. i. 
 
 The Ret. P. Frkeman states that :— 'While our Morning and 
 'Evening Absolution is distinctly traceable to the old Prime and 
 'Compline form, it is no less piain that it differs from it in the 
 'mould into which the absolving part is cast: the whole form being 
 'throughout a prayer or desire ; while the significant part of ours 
 ' is an announcement or declaration ' ( p. 313.)...' The most important 
 ' point is the authoritative pronunciation of pardon based on 
 'Christ's promise to His Ministers that His Father in heaven would 
 ' ratify their acts of this kind. For there is a plain and unques- 
 ' tionable allusion, in the words, " that your sins are forgiven in 
 "heaven by God the Father," to S« Matt, xviii. 18, 19 : "whatsoever 
 
 "ye shall bind &c of my Father which is in heaven." Mr. 
 
 Freeman then refers to the view entertained by Comber, and others, 
 as to the construction of the Absolution, adding: — 1 According to 
 ' them, there is first the opening of the ministerial commission, 
 
 "Almighty God who hath given power," &c,; equivalent merely 
 
 ' to the assertion that " God hath given such power," &c. Next, a 
 ' solemn exercise of this power towards all present and duly qualified 
 ' persons, (compare A Lasco's, " To all of you, I say, who are thus 
 "minded, I declare,") 'bv a Minister understood to be so commis- 
 'sioned; and:then, lastly, follows the wish or recommendation 
 'alreadv illustrated out oi'the old forms, on the subject of persever- 
 
 'ing repentance.' {p. 314) The author nest adverts to the 
 
 preference given to the foreign form instead of following the 
 more ancient precatorv model. — 'The reason of the change 
 'probably was, that thev {the Revisers) desired to give to the 
 'public daily Absolution that form which would most completely 
 ' adapt it for superseding, in all ordinary cases, private confession 
 'and absolution. The particular thing which would need in the 
 ' first place to be set forth lor the satisfaction of persons accustomed 
 'to that practice hitherto, was that the Divine pardon wis capable 
 'of being effectually, and sufficiently, conveyed to all truly ptnitent 
 'persons confessing their sins to God ("to His people being 
 '■ penitent,"! through the public ministrations of a duly commissioned 
 ' order of ministers; without insisting on that private laying open 
 'of the heart to man which had hitherto been deemed necessary. 
 ' The preamble then of our form of Absolution was designed, as it 
 ' should seem, as a protest against a favourite opinion with Roman 
 ' canonists, that public Absolutions do not reckon for much, or are 
 ' applicable only to venial sins. And it was only a natural sequel to 
 ' this, that the absolving formula should take the authoritative and 
 
THE ABSOLUTION. 
 
 1159 
 
 ' declaratory, not the precatory form. For that was exactly the 
 ' distinction as to form between the public and private Absolutions 
 
 ' then in use' ( p. 315) ' There is not the slightest appearance, in 
 
 ' the most ancient rituals, of the dependence of man, as a condition 
 ' of the Divine forgiveness, upon the entire privity of his fellow-man, 
 ' as to the state of his heart. The ancient view manifestly was that 
 ' which speaks in the absolutionnry form which we have been 
 'considering; viz. that while the message of pardon has from the 
 ' beginning been committed to mortal lips, the bestowal of it by 
 ' them was meant to be free as the breath of heaven itself. It is 
 'therefore committed to them that they may fling it abroad not 
 'jealously narrow and husband its application. The lightest word 
 'spoken in His Master's Name by such a duly commissioned ambas- 
 ' sador, is with power, his every prayer for his fellow-men has a 
 'peculiar promise of being accepted and ratified. Whether this 
 'ministration of his be public or private, whether in the form of a 
 'desire, a petition, or a declaration, matters nothing to its efficacy; 
 ' for, in all forms alike, it waits on the same heavenly ratification. 
 ' All that is needed is that there be fit, i. e. truly repentant recipients 
 'of it; that secured, wheresoever it touches, it blesses and heals.' 
 {p. 316.— ) Principles of Divine Service....This Author adds in 
 a smaller Treatise: — 'On hearing this gracious declaration — (which, 
 ' at the least, can be none the worse for coming through mortal 
 'lips, any more than it is for being written or printed with human 
 'hands, and which may be proved to be specially committed to 
 ' Apostolically ordained Ministers for the comfort of the Church) — 
 ' it is no time" to cavil or dispute, but rather to be careful to receive 
 ' the words with the same gladness as if we heard Christ Himself 
 'pronouncing them, believing that according to our faith it will be 
 'to us,' {p. 15.) — Plain Directions for using the Morn, and Ev. 
 Services. 
 
 The Rev. W. G. Humphry observes: — 'It is scarcely correct 
 ' to assert, as Wheathj has done in his Treatise on the Common 
 ' Prayer, that this form of Absolution is " a conveyance of forgive- 
 " ness." It is a declaration on the part of God's Minister, that God 
 ' forgives those that truly repent. And it cannot but be consolatory 
 'to the penitent sinner, to hear such an assurance repeated, by one 
 'who has authority to so do. But he is not more forgiven after 
 ' the Absolution than he was before it. Otherwise the omission 
 ' of the Absolution which takes place when a Deacon officiates, would be 
 ' a most serious loss to the Congregation.' {p. 110). — Hist, and Ex- 
 plan. Treatise of the Book of Com. Prayer. 
 
 The Rev. J. Jebr observes: — 'As Deacons are not permitted 
 ' to pronounce the Absolution, they sometimes take upon themselves 
 ' an unauthorized liberty, of substituting for it a Prayer from the 
 ' Commination. And this is suffered even where one or more 
 ' Priests are. officially present. Whatever rules may be observed as 
 ' to the division of the Service, it is, to say the very least, but decent 
 ' that one of the Priests present should always pronounce the Abso- 
 ' lution, when a Deacon performs the rest of the Office of Morning or 
 ' Evening Prayer.' (p. 253.)— Choral Service. 
 
 The Rev. W. Palmer remarks: — 'The sacerdotal benediction 
 ' of penitents was in the earliest times conveyed in the form of a 
 
1160 MORNING PRAYER — THE ABSOLUTION. 
 
 ' prayer to God for their Absolution ; but in after-ages different forms 
 ' of benediction were used, both in the East and West. With regard 
 ' to these varieties of form, it does not appear that they were for- 
 'inerly considered of any importance. A benediction seems to 
 'have been regarded as equally valid, whether it was conveyed iu 
 ' the form of a petition or a declaration, whether in the optative or 
 ' the indicative, whether in the active or the passive voice, whether 
 ' in the first, second, or third person. It is true that a direct prayer 
 'to God is a most ancient form of blessing; but the use of a 
 ' precatory, or an optative form, by no means warrauts the 
 ' inference, that the person who uses it is devoid of any divinely 
 ' instituted authority to bless and absolve in the Congregation of 
 ' God. Neither does the use of a direct indicative form of blessiug 
 'or Absolution imply anything but the exercise of an authority 
 ' which God has given, to such an extent, and under such limi- 
 ' tatious, as divine revelation has declared.' (p. 242.). — Originet 
 Liturrjicoz. Vol. 1. 
 
 BY WHOM rROXOUNCED. 
 
 \ " To be pronounced by the Priest alone." 
 
 35. — The Absolution, as the Rubric directs, is 
 " to be pronounced by the Priest alone ;" and this 
 injunction excludes the Deacon from proclaiming it, 
 as well as the Choir and People from joining in its 
 enunciation. 
 
 With regard to the Deacon, it was not contemplated 
 at the time of the compilation of the Liturgy, that 
 he would he deputed to perform by himself alone 
 the Morning, or Evening, Prayer ; and, therefore, no 
 exception was made in the Rubric of that time. 
 When, however, the paucity of duly qualified Priests, 
 consequent upon the increase of Protestant Churches 
 and Congregations in the reign of Elizabeth (about 
 1559), called for the assistance of Deacons, and even 
 Lay-Readers, then they were permitted to perform 
 Divine Service, but yet were forbidden to pronounce 
 any forms belonging to the Priestly Office. This we may 
 gather from the subscription made by 'Readers' when 
 appointed to their function, (see poye 255. A 7 ol. A. 
 2nd edit.) This was pointedly laid down in the 
 last Review of the Book of Common Prayer (in 1662), 
 by the introduction of the word ' Priest ' into the 
 Rubrics of those formula? where the term ' Minister ' 
 had been previously employed. 
 
1!T WHOM PRONOUNCED. 
 
 11G1 
 
 36. — On arriving, therefore, at the 'Absolution,' 
 the Deacon should pass on to the ' Lord's Prayer,' and 
 by no means introduce into the place of the ' Absolu- 
 lution ' any Collect, or other Prayer. And should an 
 Officiating Priest canonically attired be present, either 
 in his place in the Choir (or Chancel), or at his 
 more modern position at the Communion-Table, it will 
 devolve on him to pronounce ' The Absolution,' the 
 Deacon continuing at the Eeading Desk, kneeling. 
 
 As we have spoken very fully on this subject, 
 when treating on the " Disqualifications in the Office 
 " of Deacon" in Vol. A. We will here merely quote 
 a few authorities, in addition to those we have already 
 cited in the Volume referred to, in confirmation of the 
 view we have just advanced. 
 
 37. — As respects the People, it may be remarked 
 that the word 'alone' in the Eubric applies espe- 
 cially to them, and was introduced to restrain the 
 usage, which had before prevailed, of the Choir and 
 People repeating the Confession and Absolution in- 
 terchangeably with the Minister, as may be seen in 
 the old Breviaries of Sarum, Bangor, and others. The 
 Congregation, therefore, are to remain quiet, and 
 continue kneeling. We now add a few opinions : — 
 
 L 'Estrange (cfr. 1659—90) observes: — ' It is appointed to the 
 ' Minister alone to pronounce it, which word alone hath here a 
 ' double import; 1st, in relation to the public use of the Morning 
 ' Service in the Church, where it implieth that the People must not 
 ' in this, as in their antecedent Confession, say after the Minister, 
 ' but leave it to be pronounced by him alone. Its 2nd relation is to 
 ' the private, for you must know that Morning and Evening 
 'Prayer were not in their original designation intended by our 
 ' Reformers, as only peculiar to Church assemblies, but as' well 
 'appointed for the service of God in private families; this is evident 
 1 by ancient Primers set forth which are composed of those services, 
 1 and were designed to be, not only lessons for children to be 
 ' initiated into letters by, but also as helps for devout people in the 
 'performances of familie duties, as is evident by the injunction 
 ' prcemial to them. Now lest in the private exercises of piety the 
 ' people or laiety ignorantly should rush into the Priestly Umcc, this 
 'caveat is entered by the Church, declaring that the Minister alone, 
 'and no lay man, ought then to officiate, (p. 75.)— Alliance of 
 Divine Offices. 
 
1162 5I0RNTNG PHAYEB — THE ABSOLUTION. 
 
 Dr. Bennet (oi. 1708.) remarks: — ' It must be pronounced by 
 ' the Priest alone, without the people's pronouncing it also, as they 
 ' did the Confession immediately preceding. But the word Prieit 
 ' does in this place signify, not oiie that is in Priest's Orders, as we 
 ' generally speak ; but any Mmister that officiates, whether Priest or 
 ' Deacon. For if the word Priest must necessarily be restrained to 
 ' signifie a person in Priest's Orders ; then a Deacon must not say 
 ' the Minister's part in the Versicles after the Lord's Prayer, nor 
 ' the former verse of the Doxology, nor Praise ye the Lord, nor 
 ' diverse other parts of the Liturgy, which no body questions, but 
 'that a Deacon may say. For all" these particulars are expressly 
 ' commanded to be said by the Priest. But it must be observed, 
 'that the word Minister, and the word Priest, are in this and other 
 ' Offices used promiscuously. For instance, after the Minister has 
 ' been commanded to say the Lord's- prayer, there follows this 
 ' Rubric, Then likewise lie (viz. the Minister) shall say, &c. And 
 ' then the Minister's portion is distinguish'd by the word Priest. 
 ' So that if a Deacon may read the .Morning Prayer, he is then a 
 ' Priest in that sense in which the word is here us'd; because he is 
 ' the Minister, or person that officiates. And consequently a Deacon 
 ' may pronounce this form of Absolution, there being nothing in 
 ' the form itself, but what he does in effect say in reading the 
 ' Sentences, and in the ordinary course of his preaching.. . The Church 
 'injoins, and the nature of the thing requires, that this form of 
 ' Absolution should be pronounc'd by none but the Minister, the 
 'people not bearing any part therein. 'Tis the people's business, 
 ' therefore, not to run over the form by themselves, or to speak it 
 ' even mentally together with the Minister, but only to listen to 
 'the Minister whilst he sp«aks it, and reverently to hear it. 'Tis 
 ' the declaration of God's Will made to them by the Miuister; and 
 ' therefore they are not to make it themselves; but to receive it 
 ' from him who is commission'd by God to make it. Those persons 
 ' therefore are greatly mistaken, \vho mutter over the Absolution to 
 'themselves, and thereby confound the beautiful order of our 
 'Liturgy.' {p. 27.). — Paraphrase on Bk. of Com. Prayer. 
 
 Dr. Bisse (o6. 1731) remarks :—' The difference of their posture 
 'declares the difference of their duty: the Priest being appointed to 
 ' pronounce it ' standing,' as performing an act of authority, in the 
 ' capacity of God's ambassador; whilst the people are enjoined to 
 ' continue ' still kneeling,' in token of penitence, and of that humility 
 ' and reverence, with which they ought to receive the joyful news 
 ' of a pardon from God.'— (quoted in Mant's Book of Cora. Prayer 
 in loco.) 
 
 Abp. Secker (pb. 1768) says :— ' Wherever in the Service the 
 ' Congregation are not directed to speak, but the Minister only, 
 ' their speaking the same words low, as many persons inconsider- 
 ' ately do, removes only part of the impropriety, and leaves the 
 'rest. On this, therefore, and the like occasions, let them 
 ' remember, that their business is only to hearken and assent with 
 'silent reverence: of which reverence, in the present case, 
 ' continuing on their knees, in token of their humble thankfulness 
 ' to God, is undoubtedly a suitable expression.'— (quoted in Mast's 
 Book of Com. Prayer in loco. ) 
 
BY WHOM PEONOTJUCED. 
 
 1163 
 
 Shepherd {ob. 18U5) states : — ' Another sense of the words 
 ' Priest alone ' is, that when the Absolution is read, the People are 
 'not to repeat, nor mutter it after the Minister. It is an 
 ' authoritative address made by him to them ; a declaration of 
 ' God's will, pronounced by his Messenger, to which it is the duty 
 'of the People to listen with reverence.' {p. 52). — Elucidation of 
 Book of. Com. Prayer. Vol. I. 
 
 The Rev. P. Freeman says: — 'The old form was said 
 interchangeably, with the exception of the last clause, by Priest 
 ' and people. Now to this there is, I conceive, a clear allusion in 
 'the title of the Absolution, "to be pronounced by the Priest, 
 "alone" This is very commonly, and without the slightest reason, 
 ' supposed to design the exclusion of a Deacon from saying the 
 'Absolution. It is infinitely improbable that the possibility of his 
 ' doing so ever crossed the Revisers' minds. It refers, doubtless, in 
 ' part, as Wheatly, &c, take it, to the preceding Rubric, ordering the 
 1 Confession to be said by all. But it is improbable that it would 
 ' have been thought necessary to add. in this place only, the word 
 " alone" to the title, " Absolution, &c, to be pronounced by the 
 " Priest," but for some risk there was, or was conceived to be, of a 
 ' misunderstanding. Now such was very likely to arise in the 
 ' minds of those who knew, and were accustomed to, the old Offices; 
 ' for there, as has been said, the people (or choir rather) had been 
 ' used to desire pardon for the Priest, no less than he for them. It 
 'would not have comported with the congregational aims of the 
 'Revisers to retain the old choral interchange of acknowledgments; 
 'they therefore expressly provided against the continuance of it by 
 ' this word in the Rubric' {p. 310). — Principles of Divine Service. 
 
 The Rev. W. G. Humphry observes: — 'By the insertion of the 
 ' word Priest, a Deacon is clearly excluded from pronouncing the 
 ' Absolution. But this insertion only made more clear in the 
 ' Rubric a restriction which had always been observed in practice... 
 ' When the Prayer Book was first compiled, it was probably not 
 ' contemplated that Deacons would officiate, and as it was supposed 
 ' that the Minister would always be in Priest's Orders, the words 
 ' Minister and Priest were used indiscriminately in the Rubric. 
 ' The word Minister was applied to all Orders of the Ministry from 
 ' very ancient times (e. g. by Tertullian, Cyprian, and St Augustine), 
 ' and it continued to be so in the middle ages. But it was brought 
 ' into more common use by the Protestants, as Strype says, 
 " because they thought it more proper for the Reformed Clergy, 
 ' than the word Priest ; which word had been abused by the 
 ' Papists, who understood by it not so much a Presbyter of the 
 ' Church, as one who was a Sacerdos or sacriticer, and whose office 
 ' it was to offer up the sacrifice of the Mass." Instances of the 
 ' indifferent use of the two words are still to bo found in some of 
 ' the Rubrics, especially in those of the Communion Service, where 
 'the consecrating Priest is occasionally described as the Minister. 
 'The office of pronouncing Absolution bad always in every age 
 ' of the Church been limited to Priests, except when a man lay 
 'dying. The Absolution is to be pronounced by the Priest alone ; 
 ' i. e. the people are not to repeat it after him, as they do the 
 ' Confession. He pronounces it standing, because that is the 
 ' attitude of authority The Deacon, when he officiates, omits the 
 
1164 MOETUNG PKAYEE — TH£ ABSOLUTION. 
 
 ' Absolution, and proceeds at once to the Lord's Prayer. Some 
 ' authorities have sanctioned the practice of the Deacon's saying 
 ' after the Confession the prayer, " 0 God, whose nature and 
 " property, &c." but this practice is not canonical; for the title, 
 " A Prayer which may be said after any of the former," manifestly 
 ' denotes that the Prayer in question is to be said after any of the 
 ' occasional prayers which precede it.' (p. 108). — Mist. and'ExpUin. 
 Treatise of the Book of Com. Prayer. 
 
 The Rev. F. Procter observes : — ' At the last Revision, the 
 'word Priest was substituted for Minister an alteration which 
 ' shews the intention of the Church to be, that Deacons may read 
 'the Prayers, but that one in Priest's Orders only may pronounce 
 ' the Absolution. When a Deacon therefore is officiating, and a 
 ' Priest is also present, and in his place in the choir, or according to 
 ' the present custom, at the Communion Table, the most proper 
 1 course appears to be, that the Priest should stand and pronounce the 
 'Absolution, the Deacon kneeling in the Desk,— he being, in fact, 
 ' assistant to the Priest, and ready to proceed in leading the people 
 ' to the next petitions. But when no Priest is present the Deacon 
 'should continue kneeling after the Confession, and proceed to the 
 'Lord's Prayer.'. .. This Author addsin aA'o/e; — 'The present practice 
 'arose in Elizabeth's time (15o9), from the necessity of supplying 
 ' some Service to Churches which had no Parish Priest, where" not 
 ' only Deacons, but even some Laymen were licensed by the Bishops 
 ' to read the Service. Lay-readerswum gradually dis-continued, but 
 ' the public ministration of Deacons became a general custom, and 
 ' was recognized by the Act of Uniformity of Charles II., which 
 ' ordered (§. 22) that, when any Sermon or Lecture is to be 
 ' preached, the Common Prayers and Service appointed for that 
 ' time of day shall be openly read by some Priest or Deacon.' 
 {p. 189). — History of the Book of Com. Prayer. 
 
 THE ATTITUDE OF PRIEST AND PEOPLE. 
 
 <|f ' By the Pj-iest, alone, standing ; the People still kneeling.' 
 
 38. — The attitude to be observed by the Officiating 
 Minister, and the Congregation, during the repeating 
 of the ' Absolution ' is clearly defined by the Eubric. 
 The Minister stands, because he is performing an act 
 of authority, declaring a message from the Almighty 
 God, whose ambassador he is : and where the Read- 
 ing-Desk is so constructed, he turns from the People. 
 
 39. — The People kneel in token of their humility 
 and gratitude for such a declaration of pardon as they 
 are then receiving. 
 
THE ATTITUDE OE PKIEST AND PEOPLE. 1165 
 
 Br. Andrews (ob. 1626) remarks: — 'Because lie speaks it 
 ' authoritative, in the name of Christ and his Church, lie must not 
 ' kneel, but stand tip. For authority of Absolution, see Ezek. xxxiii. 
 '12; Job xxxiii. 13; Numb. vi. 24; 2 Sam. xii. 13; John xx. 23. 
 ' Because none has received that power but a Priest.' — Add. Notes 
 in Nicholl's Book of Com. Prayer, p. 19. 
 
 Bp. Sparrow (ob. ICK.j), when speaking of the three different 
 Forms of Absolution in the Liturgy, and of Absolution being 
 pronounced 'by virtue of a commission granted to the Priest from 
 * God,' adds: — 'which commission, in two of these Forms is 
 ' expressed, and in the last, viz. that at the Communion, is 
 ' sufficiently implied and supposed. For the Priest is directed in 
 'using this Form, " to stand up and turn to the People" {Rubric 
 ' immediately before it). Which behaviour certainly signifies more 
 ' than a bare Prayer for the people: for if it were only a Prayer for 
 ' the people, he should not be directed "to stand and turn to the people" 
 ' when he speaks, but to God from the people. This gesture of 
 ' standing and turning to the People, signifies a message of God to 
 ' the People by the mouth of His Priest, a part of his ministry of 
 ' reconciliation, a solemn application of pardon to the penitent 
 ' by God's Minister, and is in sense thus much, " Almighty God 
 ' pardou you by me." {p. 15). — Rationale. 
 
 Dh. Rennet says: — ' The Minister is requir'd to pronounce the 
 ' Absolution standing ; because 'tis an act of his authority, in 
 'declaring the Will of that God, whose Ambassador he is. The 
 ' People are requir'd to continue /meeting, in token of that humility 
 ' and reverence, with which they ought to receive the joyful news 
 'of a pardou from God.' {p. 28.) — Paraphrase of Book of Com. 
 Prayer. A. i>. 1708. 
 
 Wheatly [ob. 1742), although opposed to Bennet's arguments 
 touching the pronouncing of the Absolution by a Deacon, as we have 
 already shown (in vol. i. p. 73), yet here follows Bennet almost 
 ipsissimis verbis ; we cite his remark verbatim by way of cautioning 
 the reader against placing too much confidence in Wheatly's 
 originality; the want of which sadly lessens our esteem for his able 
 reasoning generally — Wheatly observes: — ' The Priest is required to 
 ' pronounce the Absolution standing, because it is an act of his 
 ' authority in declaring the will of God, whose ambassador he is. 
 ' But the People are to continue kneeling, in token of that humility 
 ' and revereuce, with which they ought to receive the joyful news 
 'of a pardon from God.' {p. 121).— Rat. III. of Book of Com. 
 Prayer. 
 
 Shepherd {ob. 1805) remarks: — 'The Priest is required to 
 ' pronounce the Absolution standing, because standing is the 
 ' attitude in which a person speaking generally addresses au 
 ' assembly, and because this Declaration of Absolution is an act of 
 ' sacerdotal authority. The people are to continue kneeling, in 
 ' token of the humility with which they ought to receive the joyful 
 ' tidings of pardon and absolution from Almighty God, pronounced 
 ' by the mouth of His Minister.' ( p. 52).— Elucidation of Book of 
 Com. Prayer Vol. I. 
 
1106 
 
 The Amen. 
 
 f ' The People shall answer here, and at the end of all other 
 ' Prayers, Ame n.' — Present Book of Com. Prayer. 
 
 40. — At the conclusion of ' The Absolution ' the 
 People are directed by the Rubric to say ' Amen? In 
 the previous Liturgies (of 1552, 1559, 1604), the 
 Rubric was simply this : — 
 
 ' The People shall answer, Amen.' (1552, 1659, 1604).— 
 Keeling. 
 
 But at the last Revision of the Liturgy in 1662, it 
 was directed that ' Amen ' should be said by the 
 People not only here, but after every Prayer. 
 
 41. — It will be observed that the ' Amen ' is 
 printed occasionally in Italics, a different type from 
 the Prayer, or Collect, to which it is appended : a 
 similar distinction of type occurred before the last 
 Review of the Prayer Book, prior to which the 
 ' Amen ' was sometimes in Roman letters, while the 
 text was in Old English characters. The object of 
 this difference was, and still is, to denote that the 
 ' Amen ' thus differing is to be uttered by the People 
 alone, and by way of response. When the ' Amen ', is 
 of the same character as the test it follows, it is then 
 to be said, either by the Minister and People both ; or 
 by the Minister alone, or such person only as says the 
 text. In these cases of the repetition of the ' Amen 1 
 by both Minister and People, or by the persons only 
 who utter the text, there was no occasion to make a 
 distinction of type, because the adoption of one kind 
 of type for text and Amen both, (as in the Confession, 
 Lord's Prayer, Creeds, Doxology, &c.) sufficiently 
 prescribes that whoever repeats the text must not 
 cease till he has uttered the ' Amen.' In the other 
 instances (as iu the Absolution, Collects, and Prayers), 
 the 'Amen' in Italics serves as the response of the 
 People ; so that, the Minister may either be silent ; 
 or use the ' Amen ' mentally ; or, if he prefer it, join 
 aloud in its utterance with the Congregation. 
 
THE AirEN. 
 
 11G7 
 
 As great misunderstanding seems to prevail in 
 Congregations generally, and even among Clergymen, 
 with regard to the repetition of the ' Amen? we will 
 illustrate its use more fully ; taking as our principle 
 these two established rules : — 
 
 I. When the ' Amen ' is in the same type as the 
 text to which it is appended, it is to be said by the 
 person, or persons, who utter the text. 
 
 II. When the ' Amen ' is in a different type from 
 the text, it becomes a response by itself, and is to be 
 said by the Congregation. 
 
 According to Eule I : — When of like type with 
 the text. 
 
 (a) The ' Amen ' in the Confessions, Lord's Prayer, and 
 Creeds, being of the same type as the text, is said by both 
 Minister and Congregation. 
 
 (6) The ' Amen ' at the end of the second clause of the 
 Doxology is of the same typo as the text, but as that text 
 is a response, and pertains to the Congregation to repeat, 
 so therefore the ' Amen ' is to be said by the Congrega- 
 tion as part of that response. 
 
 (c) The 'Amen 'in the Baptismal Services, concluding the 
 two forms of the Administration, " / baptize thee in the 
 " Name" &c; the form of Reception into the Church, " We 
 "receive this child," &c.; and the conditional form of 
 Baptism ; being in the same type as the text, is to be said 
 by the Minister alone, for the text pertains to him alone. 
 
 (<f) The ' Amen ' in the Confirmation Service, closing the 
 words of Administration pronounced by the Bishop, is to be 
 said by the Bishop alone, as being part of the benediction. 
 
 (e) The ' Amen ' in the Marriage Service, in the declaration 
 of the Bridegroom on the giving of the ring, is to be said by 
 the Bridegroom alone, as forming part of the declaration said 
 by him. 
 
 (/) The ' Amen ' in the Office for the Visitation of the Sick 
 after the Absolution, and after the commendatory Prayer, 
 4f 
 
11G8 
 
 M0KN1KU l'HAYEK. 
 
 « The Almighty Lord, who is a most strong tower," &c, is 
 to bo said by the Minister alone, as being a portion of the 
 text prescribed to him. 
 According to Kule II :— "When of different type 
 from the text. 
 (</) The ' Amen ' in the Absolutions (except in the Absolution 
 in the Visitation of the Sick'), Collects, and Prayers, 
 being in a distinct type from the text, generally in Itulks, 
 is a response, and pertains to the People alone to repeat.f 
 (A) The ' Amen ' after the denunciations in the Combination 
 Service is preceded by the word ' Answer,' which sufficiently 
 indicates its character, and by whom it is to be repeated.— 
 
 42. — Much, however, in this argument is thought 
 to hinge upon the different senses to he ascrihed to 
 the word ' Amen;' ami whether it 13 addressed to God, 
 or to man. Amen is evidently a Hebrew word, 
 indicating truth, aDd faithfulness; or, adverbially, 
 truly, certainly, so be it. After all Prayers, and 
 Collects, it is addressed to God, and implies 'so be 
 it but at the end of the Exhortations, Absolutions, 
 and Creeds, it is indicative of an unfeigned assent to, 
 or belief in, what has been repeated; and, being 
 addressed to man, it answers to, ' so it is.' 
 
 43.— In Cathedrals, &c. and in those Parishes 
 where Divine Service is conducted chorally, wholly, or 
 in part, the 'Amen ' is usually chanted; this, of course, 
 yet by no means canonically, sets at defiance the rule 
 
 * This exceptional printing of the Amen to the Absolution in the 
 Office for the Visitation of the Sick, designed to exclude any 
 super-addition from other lips, is thought to be very significant ; as 
 marking the peculiar authority here vested in the Priest, and which 
 the Reviewers of the Liturgy recognized by retaining this formulary 
 in every subsequent Revision of the Book of Common Prayer. (.See 
 Visitation of the Sick, postal). 
 
 + There is one instance, in which the 'Amen' at the close 
 of the Lord's Praver is printed in the same type as the response 
 of the People; and'that is, in the Lord's Prayer in the Litany ot the 
 Service Book of 1559; where we find the whole of the last clause in 
 Italics—" But deliver us from evil. A »i«h." (See Keeling, p. 47). 
 
THE AMEN. 
 
 1169 
 
 laid down in far. 41. with regard to the distinction of 
 type: for in very few, if any, of the Chants which 
 have been written for the Church Services, is the 
 ' Amen ' pronounced by the Minister. "With regard 
 to the Congregation, however, although objections are 
 often made against the introduction of Chanting ; yet 
 it certainly appears more devotional for the ' Amen ' 
 to be sounded by the People simultaneously, and 
 in harmony, rather than they should leave it unuttered, 
 as is too often the case, as if the ' Amen ' was the 
 exclusive property of the ' Parish-Clerk.' Indeed, in 
 some places, particularly where the Parish-Clerk is a 
 deputy under a Clerk-in- Orders, this functionary 
 is styled the ' Amen- Clerk.' 
 
 44. — At the Lord's Supper it was anciently the 
 custom for the Communicant to pronounce ' Amen ' 
 on the receiving of the Bread, and again at the 
 receiving of the Wine. In the Scotch Liturgy there 
 is a Rubric to this effect. "With us, however, the 
 practice is untenable, as it is not prescribed in 
 our Book of Common Prayer. But of this, we 
 shall speak more fully when we arrive at the Bubrics 
 of the Communion Service. 
 
 Let us now cite a few opinions upon the question 
 of the repetition of the ' Amen.' — 
 
 L'Estrange -writes: — ' This word being an index of the People's 
 ' assent to the preceding prayer, was usually in the primitive 
 ' Church pronounced by all the People with a loud voice, ad 
 ' similitudinem caelestis tonitrus AMEN : populus reboat, " The People 
 " echo out the Amen like a thunderclap," saith St Hierom. Clemens 
 1 Alexandrinus relateth a mode remarkable in his time at tho 
 'pronouncing thereof, "we raise ourselves upon ovr tip-toes {for 
 " they pray standing) at this last acclamation of our prayers ; " and 
 1 he assigneth this reason for it — " as if we desired that word should 
 "carry up our bodies as well as our souls to heaven." {p. 75). — 
 Alliance of Divine Offices. 
 
 Bp. Cosins (ob. 1G72) says: — 'The ancient doctors of the 
 'Hebrews have this saying, " That whosoever sayest Amen with all 
 "his might, the gate of the Garden of Eden is opened unto him." 
 ' {Musar. c. 4). And in the same manner of speech Maimonides 
 ' describeth their Morning Service, {cap. ix. n. 1): "and the People 
 " answer, Amen. Be His great name blessed for ever, and to all 
 " Everlastings, with all their might." (p. 18)... And with regard 
 4f2 
 
1170 
 
 MOENING PBATEH. 
 
 to the Amen at the eud of the Lord's Prayer this same author 
 observes: — ' Xon a Christo additum, sed ex more veteris Kcclesia; 
 ' publicam vocum recitationem ea voce approbantis. Id autem 
 'factitasse Christianos veteres doccmur, 1 Cor. xiv. 16; idque ut 
 'multa. exemplo Hebrrcorum.' Deut. xxvii. 15. Grot. (p. 19)... 
 He says subsequently : — ' Amen is sometimes a particle of affir- 
 ' motion, sometimes of concession, and sometimes of wishing. It is a 
 'particle of affirmation when it is put at the beginning of a clause 
 'in speech; as for instance, that which was so common in our 
 'Saviour's discourses; Amen, Amen, dico vobis, Verity, verily I say 
 ' unto you. It is a particle of concession or wishing, when it is put 
 ' in the end of a clause; as Deut. 28. where to all the Benedictions 
 ' which were given for the keeping of the Law, and all the curses 
 ' which were dealt out for the violation of it; the people in token of 
 ' their agreeing with those terms, cried out, Amen. It is a particle 
 'of wishing, when it is used in prayer; wherefore, our Saviour 
 ' Christ was pleased to close the Lord's Prayer with this word; and 
 ' the Church following his example, lias concluded all her Prayers in 
 ' the same manner; as if she should say, Let it be as we do desire.' 
 {p. 3%)— Additional Notes to Xioholl's Book of Cum. Prayer. 
 
 Bp. Sparrow (ob. 1685) in his remarks on the ' Amen ' after the 
 Curses ' in the Commination Service, observes : — ' Now that we may 
 ' understand them (the Curses), when we use them, let us consider, 
 
 • that " Allien " is not always a wish or prayer. For, it signifies no 
 ' more but verily, or truli/, or an assent to the truth of that, to which 
 ' it is added. If that, to which it is added, be a prayer, then this 
 ' must needs be a joiuing in the prayer, and is as much as "so be 
 "it;" but if that, to which it is added, be a Creed, or any 
 'affirmative proposition, such as these "Curses" are, then the 
 " Amen" is onlv an affirmation, as that is, to which it is annexed. 
 ' In this place therefore, it is not a wishing, that the " Curses " may 
 •' fall upon our heads, but only an affirming with our own mouths, 
 " that the curse of God is indeed due" to such sins; as the Church 
 'here propounds it.' {p. 233).— Rationale. 
 
 Dr. Bknket observes: — 'Now this word Amen must be 
 ' address'd to God or man, as the different places where 'tis us'd, do 
 'require. In this place, and at the end of all other joint prayers, 
 ' it must be address'd to God. And then the meaning is, so be it, 0 
 ' Lord, as in our prayers we have erpress'd. But in other places 'tis 
 ' address'd to man, and is only a declaration made to the whole 
 ' Congregation, that we heartily assent to, and approve of, what has 
 ' been utter'd. Thus 'tis us'd at the end of the Creed. And then 
 ' the meaning of it is this, so be it ; this is ottr sense and meaning ; 
 
 • and what has been said, we hereby assent to, and declare our hearty 
 ' desire, or approbation of {p. 26). ' Here (after the Absolution) 
 
 • it is very proper, that the A men should be directed to God. For 
 ' thereby the Congregation declares to Him, that they do, in 
 ' compliance with His Minister's advice, earnestly beseech Him to 
 'grant 'em true Repentance, and His Holy Spirit, &c.' (j>. 29.)— 
 Paraphrase on the Book of Com. Prayer. A. D. 1708. 
 
 Dr. Bisse {ob. 1731) remarks:—' In the Collects the u Amen " is 
 ' said only by the Congregation, as separate from, and replying to, 
 
 • the Minister. In the former (the Lord's Prayer and Confession) 
 
THE AMEN. 
 
 1171 
 
 ' it is said by way of repetition; in the latter, of response. Where- 
 ' lore in the Collects the Minister would err, if he subjoined ' Amen.' 
 'as much as the People, if they repeated the form: both mistaking 
 'and mutually invading each other's part, appointed severally in 
 ' the Rubrick. To prevent this irregularity, the Church hath ob. 
 ' served even a literal distinction and the print. In the Confession 
 ' and Lord's Prayer, as also in the Creed and Doxology, whereof the 
 " Amen" is a part, to be said therefore by Priest and People, it 
 ' is printed in the same letter with the form. But in the Collects, 
 ' whereto it is subjoined only as an answer, to be made only by the 
 ' People, it is printed in a different character. But why do not men 
 'even of themselves in these obvious cases judge what is right? 
 ' Why not with their own eyes discern, what the Church hath 
 ' so visibly distinguished.' — (quoted in Mant's Book of Com. Prayer, 
 at the Lord's Prayer in the Communion Service.). 
 
 Wheati.y (oi. 1742.) says: — 'The word here enjoined to be 
 ' used is originally Hebrew, and signifies the same in English as 
 " so be it." But the word itself has been retained in all languages, to 
 ■ express the assent of the person that pronounces it, to that to 
 ' which he returns it as an answer. As it is used in the Common 
 ' Prayer Book, it bears different significations, according to the 
 ' different forms to which it is annexed. At the end of Prayers 
 'and Collects, it is addressed to God, and signifies, " So be it, 0 Lord, 
 ' as in our prayers we have expressed." But at the end of Exhor- 
 ' tations, Absolutions, and Creeds, it is addressed to the Priest, and 
 ' then the meaning of it is either, " So be it, this is our sense 
 'and meaning," or, "So be it, we entirely assent to and approve 
 
 ' of what has been said." In our present Common Prayer Book it 
 
 Ms observable, that the "A men" is sometimes printed in one 
 ' character, and sometimes in another. The reason of which I take 
 'to be this: at the end of all the Collects and Prayers, which 
 ' the Priest is to repeat or say alone, it is printed in Italic, a 
 ' different character from the Prayers themselves, to denote, I 
 ! suppose, that the Minister is to stop at the end of the Prayer, 
 'and to leave the "Amen," for the People to respond: but at 
 ' the end of the Lord's Prayer, Confessions, Creeds, &c, and 
 ' wheresoever the People are to join aloud with the Minister, as 
 ' if taught aud instructed by him what to say, there is printed 
 'in Roman, i.e., in the same character with the Confessions and 
 'Creeds themselves, as a hint to the .Minister that he is still 
 'to go on, and by pronouncing the "Amen" himself, to direct 
 ' the People to do the same, and so to set their seal at last to what 
 ' they had been before pronouncing. By the People's being directed 
 ' by this Rubric to "answer Amen at the end of the Prayers," they 
 ' might easily perceive that they are expected to be silent in 
 ' the Prayers themselves, and only to go along with the Minister 
 ' in their minds. For the Minister is the appointed intercessor for 
 ' the People, and consequently it is his office to offer up their 
 'Prayers and praises in their behalf: insomuch that the People 
 ' have nothing more to do than to attend to what he says, aud 
 ' to declare their assent by an " Amen" at last, without disturbing 
 ' those that are near them by muttering over the Collects in 
 ' a confused manner, as is practised by too many in most Con- 
 ' gregatious, contrary to common sense, as well as decency aud good 
 
1172 
 
 MOltNLNG l'RAYEB. 
 
 s .' ( p. 121.)-— In his Comments on the " Cur.ies" in the 
 
 Commination Service, the same Author remarks:— ' Any one that 
 ' answers " Amen " (here), does not signify his desire, that the thing 
 ' may be so, as he does when he says " Amen " to a Prayer; bnt only 
 ' signifies his assent to the truth of what is affirmed, as he does 
 'when he says "Amen" to the Creed. It is nsed in this place 
 ' in no other sense, than it is in several parts of the Xew Testament, 
 ' where it is translated. Verity, and signifies no more than Verily it 
 'is true.' (p. 495.).— Rat. III. of Book of Com. Prayer. 
 
 Abp. Secker (ob. 17G8) observes : — ' This was the practice 
 'of the Jewish Church: it was also that of the Christian in 
 ' the Apostles' days (1 Cor. xiv. 16.) and the subsequent ecclesias- 
 tical writers shew, that it used to be pronounced audibly and 
 'fervently; each expressing his own faith or desire, and animating 
 ' that of "his fellow worshippers. We should therefore by no means 
 'neglect to give this proof, amongst others, that we, not only 
 'hear the Service with attention, but join in it with earnestness.' — 
 (quoted in Mast's Booh of Com. Prayer in loco.). 
 
 Sheftierd (ob. 1805) remarks:— 'Amen is originally an Hebrew 
 •term, in which language, with its numerous derivatives, it signifies 
 ' truth, fidelity, stability. Bv our Saviour it is often repeated as 
 'a strong affirmation, and is translated verily, verily. "Amen, m 
 ' our Liturgy, is addressed sometimes to God, and sometimes to men. 
 ' Here, and'after all the Prayers, it is addressed to God, and according 
 ' to our Catechism, means, " so be it." It is itself a Prayer, and may 
 ' be thus paraphrased. " Confirm to us, 0 Lord, realize and verify 
 ' all the blessings and benefits that we have prayed for." But after 
 ' a Creed, it is a solemn asseveration made in the presence of the 
 'whole Congregation, declaring an unfeigned belief of every article 
 ' therein expressed. Here it is equivalent to verily or truly, and may 
 ' be paraphrased, " True and sincere is the confession of faith that 
 " we have made." It has the same import, when pronounced after 
 ' the sentences from Scripture, which are read in the Commination 
 'on the first day of Lent.... From St Paul we learn, that in 
 ' the apostolic a 2 e the people " said Amen at the blessing and giving 
 "of thanks," (1 Cm-, xiv. 16.) And the Fathers testify that the 
 
 'practice has continued in succeeding ages.' (/>. 38.) The 
 
 same Author when commenting on the Rubric following The 
 Absolution,' adds:—' By answering ' Amen,' the People declare, that 
 ' the Absolution pronounced bv the Minister is verified and con- 
 ' firmed in heaven, and that they earnestly beseech God to grant 
 ' them true repentance, and his Holy Spirit.' ( p. 58.).— In a note he 
 comments on Wheathjs distinction with respect to type, saying:— 
 ' But I suspect this was not the meaning of the Church; for I can 
 ' see no reason for the Minister's pronouncing Amen at the end 
 ' of the Confession, which has not an equal tendency to prove, that 
 'he should pronounce it after every Collect and Prayer. In 
 ' the Confession, it may be argued, he acknowledges his own offences 
 ' as well as those of the People, and therefore should say Amen. 
 ' Upon the same principle it may be replied, in the Prayers and 
 'Collects, he offers up his otni supplications as well as those ot 
 
 ' the people, and therefore should say Amen Wheatly delivers his 
 
 ' opiniou merely as a supposition of his own and his arguments in 
 
THE AMEN. 
 
 1173 
 
 ' its support do not carry conviction with them. The following 
 ' hypothesis may perhaps appear as improbable to others, as 
 ' Wheatly's reasons are unsatisfactory to me. Generally speaking, 
 ' the parts of the service to be performed by the people are, in 
 ' our Books of Common Prayer, distinguished in two ways, either 
 'by a Rubrical direction, or by simply printing their responses 
 ' in Italic ; but not by both of these together. In the lesser Litany 
 ' always, and often in the alternate supplications dispersed through 
 ' our offices, Italic characters alone mark what is to be said 
 'by the people. When their response appears in Roman, it is 
 ' always preceded by Answer, or some other Rubrical direction. 
 ' As an instance of each mode, take the two last responses, made by 
 • the people, in the supplication towards the conclusion of the 
 'Litany. Even Amen which is generally printed in Italic, in some 
 ' places, where it alone is appointed to be said by the people, stands 
 ' in Roman letters. See A men after each of the sentences in the 
 ' Commutation. — And what is the reason of this ? To inforce 
 ' a preceding Rubric, and to remind the people of their duty to 
 'answer Amen, it is thought good to place the word Ansicer before 
 ' each A men, and after such a positive injunction, farther distinction 
 ' by Italic is unnecessary, as well as contrary to common usage. 
 ' Upon this principle I conclude, that after Absolutions, Collects, 
 ' &c, which are repeated by the Minister only, Amen in Italic, 
 'is equivalent to a Rubric, and implies that the people are to 
 'answer Amen. But after Confessions, Creeds, &c, which all 
 ' the people as well as the Minister are enjoined to repeat, there was 
 'no occasion for distinguishing Amen. The people did not require 
 ' to be particularly told that after they had repeated all the articles 
 ' of the Creed, they were likewise to say Amen. Amen therefore 
 ' stands in the same letter with the form preceding, because no 
 ' discrimination was necessary. This, to me at least, appears an 
 'easy and natural solution. The Minister, I apprehend, is left 
 ' at perfect liberty, either mentally or vocally to utter Amen ; or to 
 ' leave it entirely to the people, as he may be disposed, {p. 08.). — 
 Elucidation of the Book of Common Prayer. Vol. 1. 
 
 Mast {Bishop of Down, Connor, and Dromore) states :— 1 The 
 ' distinction between the use of the " Amen " at the end of the Lord's 
 ' Prayer, as also of the General Confession and at the end of 
 ' the other Prayers, or Collects, is this. In the former they repeat 
 'the 'Amen' as apart: in the Collects they add it as an answer. 
 ' In these the ' Amen' is said by the Minister himself as one joining 
 ' with the Congregation (and that it ought to be so said, must 
 ' be evident to any one, who will inspect the " General Confession." 
 ' and consider by what authority the Minister is to stop before 
 ' he has completed the whole form, prescribed for the joint use 
 ■of himself and the Congregation; and by what authority, if he 
 ' stops the Congregation, who are to say the Confession " after 
 "him," are to proceed.' (p. 281.). — Book of Common Prai/e.r. In 
 another work the same Author observes : — 'At the end of the 
 'General Confession,' the "Amen" should be pronounced by the 
 'Minister; it is a part of this Act of devotion, prescribed alike 
 
 'for him and for the Congregation' {p. 42.) 'The Minister, 
 
 'at the end of the T,or(Ps Pnu/er, should audibly utter the "Amen." 
 (p. 43.).— Bar. Lit. 
 
1174 
 
 M0EN1NG PBAYEE. 
 
 The Rev. W. Keatinge Clay remarks with regard to the 
 difl'erence of printing of the ' Amen' in the old black letter Prayer 
 Book, where it is sometimes in black letter, and sometimes in 
 Roman type : — ' Since the rule of our Church now is to print 
 'Amen in the same character with what precedes, whenever it 
 ' is to be pronounced by the party or parties, clerical or lay, by 
 ' whom that was pronounced. The rule in question appears," how- 
 'ever, not to be well known, or it would assuredly be more strictly 
 ' acted upon. There exists great misapprehension on the subject: 
 'the Amen is in too many instances considered the exclusive 
 ' property of the Clerk, and not to concern any other person ; in 
 ' fact, to be, as it were, beneath any other person .. .The using of 
 'different types, in printing the Amen formed an improvement 
 'introduced' at the last Review A men is always, as may be remarked 
 ' in old English after " As it was in the beginning" &c, which arose 
 'from the circumstance that this sentence is generally a response. 
 ' Thus the not uncommon practice of the Minister repeating it, 
 ' and yet leaving the A men to the Clerk, is quite contrary to the 
 
 ' Prayer Book As regards the A men, the rule here mentioned, 
 
 ' in the absence of any direction on the subject, except the general 
 'one at the beginning of the Prayer Hook, determines the propriety 
 ' of the People joining in the "Lord's Prayer, with which the 
 ' Communion Service begins. At all events, they must join all through, 
 ' or not at all, even by their Clerk, who has no exclusive right 
 'whatever to the Amen there. In none of the Baptismal Service*, 
 'nor in the Visitation of the Sick, does A men come after the Creed; 
 ' and rightly, for the Minister has no cause then to give his affirma- 
 ' tion to the doctrine and the other parties give theirs by the 
 'answer, " All this I steadfastly believe.' In the Catechism, 'Amen' 
 ' belongs to the child: at Confirmation, partly, to the Bishop, even 
 ' shonld we reckon the Amen in old English letters after " Defend, 
 ' 0 Lord," &c, to be an error; whilst in Matrimony the man to be 
 'married has to repeat it, except so far as he is "taught by the 
 " Priest." In the Visitation of the Sich, the ' Amen ' which follows 
 ' the Absolution, is in Old English, to intimate that it belongs to 
 ' the Priest : on the contrary, in the Daily Prayers, in the Conimu- 
 ' nion Service, and in the Forms of Prayer to be used at Sea, it is 
 ' in Roman letters, as being assigned to the People. This diversity 
 ' is not without a meaning. The Absolution pronounced over the 
 'Sick is a purely Ministerial act, one made authoritatively by 
 ' virtue of the Priestly office, and Christ's Commission, which 
 'cannot be predicated of the others: consequently, it would be a 
 'most improper assumption for the sick person, or any one else, to 
 'attempt to add to its force by saying Amen. In the Ordination 
 ' Service, the formulary — " Tulce thou authority to execute the office of 
 ' n Deacon, &c, has " Amen " in Roman letters after it: whilst after 
 ' that addressed to Priests and Bishops—' Receive the Holy Ghost," &c. 
 ' it is in Old English. Here again we have an error. All these 
 ' Amem ought, it is conceived, to belong to the Officiating Dignitary, 
 ' not solely, though it seems a strong argument, because he is 
 ' executing such important Ministerial acts, to the validity of 
 'which no one's assent is required, but likewise because .1 men. is 
 ' invariably formed in the same character with the form — " In the 
 " name of the father, and of the Son, and of the Holy Ghnst," — 
 1 and therefore is assigned to' the same individual to pronounce. If 
 
THE AMEN. 
 
 1175 
 
 'any peison object to the rule laid down, because in the Communion 
 'Service the 'Amen' is in Roman letters after "Therefore with 
 ' Angels, Sec, both times it occurs, and likewise after " Glory be to 
 " God on high," it may be answered, that these formularies are to 
 ' be '• said or sung,' most probably, by the attendant Clerks or 
 'Choir, whence the A men seems to be the sole property of the 
 ' People, adding their assent to what others have been employed 
 ' in chanting. There is no escaping from this conclusion except by 
 ' saying, which after all may be the truth, that in each one of 
 "these three places the Amen should have been in Old English 
 ' and is therefore an error. — (quoted in Stephen's Book of Common 
 Prayer p. 1320.) 
 
 Dr. Hook says of the Amen .- — ' This, in the phraseology of 
 ' the Church, is denominated orationis signaculum, or devotx 
 ' concionis responsionem, the token for prayer— the response of the 
 ' worshippers. It intimates that the prayer of the speaker is heard, 
 ' and approved by him who gives this response. It is also used at the 
 ' conclusion of a Doxology. (JfciB.ix.5A Justin Martyr is the first 
 ' of the Fathers who speaks of the use of this response. In speaking 
 ' of the Sacrament he says, that, at the close of the Benediction and 
 ' Prayer, all the assembly respond, " A men," which, in the Hebrew 
 1 tongue, is the same as, "So let it be." According to Tertullian, 
 ' none but the faithful were permitted to join in the response. In 
 ' the celebration of the Lord's Supper especially, each Communicant 
 ' was required to give this response in a tone of earnest devotion. 
 ' Upon the reception, both of the Bread and of the Wine, each 
 'uttered a loud "Amen;" and, at the close of the Consecration by 
 'the Priest, all joined in shouting a loud "Amen." But the 
 ' practice was discontinued after the sixth century. At the ad- 
 ' ministration of Baptism also, the Witnesses and Sponsors uttered 
 ' this response in the same manner. In the Greek Church it 
 'was customary to repeat this response as follows: "This ser- 
 ' vaut of the Lord is Baptized in the name of the Father, Amen; 
 ' and of the Son, Amen ; and of the Holy Ghost, Amen; both now 
 ' and for ever, world without end ; to which the people responded, 
 ".4wien,-" This usage is still observed by the Greek Church in 
 ' Russia. The repetitions were given thrice, with reference to the 
 ' three persons of the Trinity. (Coleman's Christian Antiquities.) 
 ' It signifies truly or verily. Its import varies slightly with the 
 ' connection or position in which it is placed. In the New Tes- 
 ' tament it is frequently synonymous with "verily" iind is retained 
 ' in some versions without being translated. At the concluson of 
 ' prayer, as the Catechism teaches, it signifies So be it ; after the 
 ' repetition of the Creed it means So it is.' — Church Diet. 6th edit. 
 sub voce. 
 
 The Rev. J. Jebb observes, with regard to the ' Amen' at the 
 end of the 'Confession;' — 'The 'Amen' ought to be sung here, 
 ' slowly and deliberately, and in full harmony, wherever harmony 
 ' is used in the Responses. In the Dublin Confession, it forms part 
 ' of the filial clause, which in fact it is, and should be repeated both 
 ' by the Minister and Choir.' (jp. 251.)— Choral Service. 
 
 Tjie Rev- F. Procter says: — 'It will be observed that the 
 ' word 1 . 1 men is printed at the" end of the Confession; but that the 
 
1176 
 
 HOMING PRAYER. 
 
 ' first Rubric, directing it to be said by the People at the end of 
 ' all Prayers, occurs after the Absolution : also that the word 
 'is printed in a different type at the end of the Prayers. In 
 ' these, the Minister says the Prayer, or the Collect, and then 
 'stops, while the People answer their Amen. In other parts, as 
 'the Confession, Lord's Prayer, Creeds, which are repeated 
 'by the Minister and People, there is no such difference; 
 'the Minister goes on, and says Amen himself, thus directing the 
 ' People to do the same. In the Antiphonal portions, as at the 
 ' end of the Gloria Patri the word is printed in the same character, 
 ' thus directing it to be said by the same persons who have said the 
 ' Answer' of the Gloria, it being a part of that 'Answer.' (/>. 190.) 
 — History of the Book of Com. Prayer. 
 
 The Rev. J. C. Robertson, in his comments on the repeating 
 of the Lord's Prayer by the Minister alone at the beginning of 
 the Communion Service, says: — 'This practice as well as that 
 ' of joint repetition throughout, would satisfy the rule by 
 
 ' which the ' Amen ' is printed in upright Letters ' The Author 
 
 adds in a Note : — ' The rule is, that the Amen is so printed when it 
 ' and the preceding Prayer or other form of words are to be said by 
 ' the same lips ; i. e. either throughout by Minister alone, or 
 ' throughout by Minister and People together.' ( p. 212.).— How shall 
 v:e Conform to the Lit. 
 
 THE LORD'S PRATER. 
 
 'Then the Minister shall Intel, an<l say the Lord's Prayer 
 'with an audible voice, the People, also kneeling, and repeating 
 ' it with him, both here, and n-heresotrer else it is used in Divine 
 'Service.' (10(52). — Present Bk. of Com. Prayer. 
 
 45. — After Confession, penitence, and Absolution, 
 we are better prepared to address tbe Almighty God as 
 " Our Father" and to present unto Him our offerings 
 of prayer and praise. The first prayer in our 
 Church Services is, as it deserves to be, the " Lord's 
 Prayer," the one delivered by our Lord Himself 
 to His disciples, when they besought Him to teach 
 them how to pray ; and which He prefaced with 
 these comprehensive words : — " After this manner, 
 therefore, pray ye :" (Matt. vi. 9.) : " When ye pray, 
 say, Our Father," &c. {Luke xi. 2.). This prayer 
 may well be considered the foundation of all other pray- 
 ers ; if not, indeed, ' an epitome of the Gospel,' as 
 Tertullian says ; as well as a summary of the elements 
 of public worship. So high an opinion was enter- 
 tained of this important formulary in primitive times, 
 that it was repeated publicly only in the Communion 
 
THE LORD'S PRAYEli. 
 
 1177 
 
 Service ; and therefore, the heathen, and even the 
 Catechumens preparing for Baptism, were excluded 
 from the privilege of its use ; since they were not 
 permitted to remain in the Church during the 
 celebration of this Office. It was in consequence of 
 this Prayer being allowed only to the established 
 believer that it acquired the name of the " Prayer 
 of the Faithful." (See Bingham Bk. I. iv. §. 7: 
 & x. v. §. 9.) 
 
 Dean Comber speaks of the composition of this inestimable 
 formulary in the following forcible terms, which are well 
 worthy of introduction here: — ' If we consider the style of it, we 
 ' shall be convinced, that its divine Author intended it chiefly for 
 ' puhlick assemblies, it being, as St Cyprian speaks, " a common 
 ' prayer," and all its expressions so general, " Our Father, &c." 
 ' " our daily bread, &c." that every man prays for others as well as 
 ' himself, and exercises his charity, as well as his devotion. The phra- 
 ' ses and particular sentences of it are all taken out of thoso 
 ' forms, which were in use among the Jews in our Saviour's time, 
 'to shew that He liked not unnecessary novelty in prayer; but the 
 ' whole composure is truly wonderful, being so short, that tho 
 'meanest may learn it; so plain, that the most ignorant may 
 ' understand it; and yet so full, that it comprehends all our wauts, 
 'and intimates all our duty; shewing not only what is fit to bo 
 'asked, but what manner of persons we that ask ought to be; 
 'whence Tertullian calls it, " the epitome of the Gospel:" as con- 
 ' taining, our persuasion of God's love, our desire of His honour, our 
 ' subjection to His authority, our submission to His will, and our 
 ' dependence on His providence ; our need of His mercy to pardon 
 ' former offences, and of His grace to keep us from future sin, and 
 'of both, to deliver us from the punishment due unto them all; 
 ' concluding with acts of faith, and praise, and adoration. And 
 ' being drawn up by our glorious Advocate, who knew His Father's 
 'treasures as well as our wants, it is certainly the most complete 
 'in itself, the most acceptable to God, and the most useful to us, 
 'of any form in the world; for which cause it ought to be united 
 ' to all our Offices, to make up their defects, and recommend them, 
 ' to our heavenly Father, who cannot deny us, when we spoak the 
 ' very same words which His dear Son hath pnt in our mouths, if 
 ' we use them with understanding and devotion.' — (quoted in, 
 Mant's Booh of Com. Pr. in loco.) 
 
 46.— In the first Liturgy of Edward VI. (1549), 
 the 'Lord's Prayer began the Matins, and Evensong;' 
 but previously, it was merely preparatory to the 
 Services. About the V&th century we find, that the 
 ' Lord's Prayer ' began to be used before the com- 
 mencement of the public Services called the Hours ; 
 and not as part of the Service, but preliminary 
 
1178 MOENING PEAYEE— THE LOED'S PEAYEE. 
 
 to it — " Dimisso officii signo, orationem super miseri- 
 " cordias faciunt, i. e. Pater Noster, et Credo in Deum, 
 " antequam versum ' Deus in adjutorium ' decantent." 
 {Liber Consuetudin Cisterciensis. c. 68.). Durandus 
 says that the Lord's Prayer was repeated three times 
 on entering the Church before Matins, and once 
 before the other Hours. {Rationale 1. v. c. 3. p. 226.) 
 From the Cistercian Consuetudinary its use passed to 
 other Churches of the West, and eventually to those 
 of England, where we find it in the Breviaries of 
 Salisbury, Hereford, York, &c; in Quignon's re- 
 formed Roman Breviarv (1536.) ; and, ultimately, in 
 the first Liturgy of Edward VI. (1549). 
 
 In Edward Vlth's Prayer Book the ' Lord's 
 Prayer ' was an integral part of the Service ; and was 
 preceded by the following Bubric :— 
 
 ' The Priest being in the Quire shall begin with a loud voice the 
 'Lord's Prayer, called the Paterxoster.' (1549.) — 
 Keeling. 
 
 But on the revision of the Lituegy in 1552, objec- 
 tion having been made to the abruptness of commen- 
 cing public worship with the ' Lord's Prayer, ' the 
 Reviewers prefixed the Sentences, Exhortation, Con- 
 fession, and Absolution, and altered the Rubric last 
 quoted to this : — 
 
 ' Then shall the Minister begin the Lord's Pr ay er with a loud 
 ' voice.' (1552, 1559, 1C04.).— Keeling. 
 Thus it continued till the last Review in 1662, 
 when the Rubric took the form we now find in our 
 Prayer Books, and as appears at the head of this 
 Section. The alterations, it will be seen, have 
 regard — 1st to the posture ; 2ndlv, to the partici- 
 pation of the People in its repetition. 
 
 THE POSTURE. 
 
 K ' Then the Minister ahull kneel ... the People also kneeling.'... 
 
 47.— That the posture of kneeling is the fittest 
 for prayer, we have already discussed ; and the reason 
 of the injunction here will be readily understood by 
 thus paraphrasing the Bubric: — 
 
TUE POSTURE. 
 
 1179 
 
 ' Then the Minister [who had risen from his knees when the 
 ' Confession was concluded, and stood whilst he pronounced the 
 ' Absolution] shall kneel [down again], and say the Lord's Prayer 
 'with an audible voice, the People also [continuing in the] hneelinq 
 ' [posture], and repeating it with him fe! 
 
 Wheatly (06. 1742) thus speaks of the Lord's Prayer following 
 •the introductory portion of the Divine Services: — 'What hath 
 'hitherto been done is, for the most part, rather a preparation 
 ' to prayer, than prayer itself: but now we begin with the Lord'6 
 ' Prayer, with which the Office itself beian in the first book of 
 ' King Edward VI. But our Reformers at the review of it, thought 
 ' it proper to add what now precedes it, as judging it perhaps not so 
 ' decent to call God, Our Father, before we repent of our dis- 
 ' obedience against Him.' (p. 122).— Rat. III. of Book of Com. 
 Prayer. 
 
 Shkpiif.rd (pb. 1805) remarks: — 'This form composed and 
 ' prescribed by our blessed Lord Himself, was on all occasions used 
 ' by the primitive Church. In those days, the novel and strange 
 ' objection, urged by sonic against the use of this prayer, that it is a 
 'form, was unknown, (/>. 65.) ....With this prayer the supplications 
 ' in the public worship of the primitive Chinch generally began, 
 ' and w ith it the Service frequently ended. To the practice of 
 ' the primitive Church our Reformers unquestionably had an 
 ' eye, when they originally placed the Lord's Prayer at the very 
 
 • beginning of the Morning and Evening Services.' (p. 08.) This 
 
 author then proceeds to explain why in the Liturgy of 1552, it was 
 preceded by the Introductory portion, saying: — 'It has been 
 ' presumed, and with the appearance of good" reason, that abruptly, 
 ' and without any preceding preparation, to begin the Service 
 ' with this divine prayer, was upon more mature deliberation 
 ' regarded by the Compilers of the Liturgy is irreverent and 
 'improper; and that on this account the change was made. In 
 ' aid of this opinion we may observe, that in every office of the 
 'Church, the Lord's Prayer is uniformly prefaced, either with the 
 ' Kyrie eleison (the lesser Litany as it is called) or at least 
 ' with a solemn address, as it is here preceded by the Exhortation, 
 ' Confession, and Absolution. To the truth of this general 
 ' remark the Office of the Holy Communion alone affords an 
 
 • exception. ( p. 69.) Among the Jewish teachers it was a 
 
 ' common practice to deliver to their scholars a certain form of 
 
 • prayer to be used with the established ordinary devotions. And to 
 ' this custom the disciples of our Lord are supposed to refer, when 
 ' they desired him to teach them to pray. In compliance with 
 ' their request he dictated this form for their use, and the use of all 
 ' who should embrace Christianity. — We are not however to suppose 
 ' that the Lord's Prayer is altogether an original composition. It is 
 ' the observation of Grotius, that so averse was our Lord from 
 ' unnecessary innovation and tlie affectation of novelty, that He "who 
 " had not the Spirit by measure," {John iii. 3-1. ), and " in whom 
 " were all the hidden treasures of wisdom and knowledge," (Col. ii. 
 ' 3.), selected the words and phrases of this prayer, principally from 
 1 forms at that time well known among the Jews. — In a note is 
 added : — ' All the sentences in the Lord's Prayer appear to have 
 
1180 MORNING l'EAYEE— TUE LORD'S FBATEB. 
 
 ' been borrowed from forms in the Jewish Liturgy, excepting 
 ' the comparative clause " as we forgive our debtors," which is 
 ' not found in any Jewish form of prayer now extant.' ( p. 72.) — 
 Elucidation of Book of Com. Prayer, Vol. 1. 
 
 The Rev. P. Freeman observes: — 'It is a matter of ancient 
 ' observation that this Prayer furnishes in a measure the outline of 
 ' Eucharistic Service, having its act of praise and thanksgiving, and 
 'also its act of pleading and prayer; the mention of "daily bread" 
 ' serving to complete the parallel. It would no less fitly take 
 ' its place, as a summary, at the beginning of ordinary Offices. It 
 ' may well be used therefore with this reference. The first three 
 ' clauses are a great act of praise, corresponding to and representing 
 'all that is more fully done afterwards by Psalms, Canticles 
 ' responsive to reading, and the addresses at the commencement, or 
 •doxologies at the close, of Collects and Prayers. The central 
 ' petition, " Give us this day our daily bread," will have special 
 ' application to the reception of Divine knowledge through the 
 ' Lessons and Psalms. The remaining petitions will be a summary 
 ' of all prayer and intercession.' {p. 328.) — Principles of Divine 
 Worship. Vol. 1. 
 
 The Rev. F. Procter says: — 'We come now to the point at 
 'which the old Latin service was transferred to the English 
 ' Prayer-Book. In 1519 as little alteration was made in the form of 
 ' the Service, as was consistent with reformation of doctrine. 
 ' Hence the Matins and Evensong continued to commence with the 
 'Lord's Prayer: the Ave Maria was omitted; and the Priest was 
 ' directed to say the Lord's Prayer with a loud voice, instead of 
 ' repeating it inaudibly.' {p. 190).— History of the Book of Com. 
 Prayer. 
 
 THE MANNER OF UTTERANCE. 
 
 f . ' With an audible voice, the People also kneeling, and saying 
 'it with him.' 
 
 48. — We have now to speak of the manner in 
 which the ' Lord's Prayer ' is to be repeated here. 
 The Rubrical direction, 1 with an audible voice] or, 
 as in the three previous Liturgies, ' with a loud voice? 
 naturally leads us to inquire — why was the necessity of- 
 introducing such an injunction ? We find that 
 formerly it was usual iu the Bomish Church for 
 the Priest to repeat the Lord's Prayer inaudibly till 
 he arrived at the clause, ' Lead us not into temptation,' 
 when he elevated his voice, by way of intimating to 
 the People that it was time for them to respond with 
 the next clause — 1 But deliver its from evil.' In the 
 Church of England in 1549, and down to the last 
 Review in 1662, the same practice was observed ; 
 
THE MANNER OF TJTTEKANCE. 1181 
 
 except that the Minister repeated the Lord's Prayer 
 ' with a loud voice,' as directed by the Eubric, but 
 alone at the beginning of the Morning and Evening 
 Services, and of the Communion Service ; and subse- 
 quently to 1552, it was repeated aloud by the Minister, 
 and joined in at the close by the People wherever it 
 occurred afterwards. This was the practice also of the 
 old Greek, and Gallican Churches ; but not of the 
 Roman, as we learn from Gregory : — " Dominica 
 " Oratio apud Grajcos ab omni populo dicitur, apud 
 "nos vero a solo sacerdote." (Epist. ad Johan. Syr. 
 1. ix. ep. 12.). 
 
 In short, in the Liturgy of 1549, the last two 
 clauses of the Lord's Prayer, viz. "And lead us not 
 into temptation ; but deliver us from evil," are marked 
 in the Litany, and the Occasional Offices, seven times 
 as a verse and response. In the Liturgy of 1552, 
 and down to the last Eeview, the same occurs six 
 times ; but the Eubric indicating the repetition of the 
 whole of the Lord's Prayer by the People as well as 
 Minister, was introduced in 1552 before its second 
 occurrence in the Morning, and Communion, Services, 
 (See Clay's Elizabethan Liturgies. Note p. 72.). In 
 the old musical notation of the Book of Common 
 Prayer by Marbeck, and in Henry Vlllth's Litany, 
 these clauses have the usual musical cadences of 
 verse, and response. 
 
 At the Savoy Conference (16G1) the Eubric was 
 altered to its present form, so as to admit the 
 People without question to a participation in the 
 privilege of joining in the repetition of the Lord's 
 Prayer ; and by this means enable the unlettered to 
 commit it to memory. In the early Church it was 
 the study of the Priesthood to keep the People in 
 utter ignorance of this devout formulary. 
 
 L'Estrange writes: — ' This prayer is appointed to be read with 
 ' a loud voice for three causes. First, that people ignorantly 
 ' educated might the sooner learn it. SiromVij, that the congregation 
 ' might the better hear and joyn with the Minister, in that most 
 ' excellent part of holy worship. Thirdly, because it is part of the 
 ' Gospel which was always pronounced with a loud voice/ (p. 75.)— 
 Alliance of Divine Offices. 
 
1182 
 
 MORNING FKA.YEE. 
 
 Dr. Niohoi.ls says: — ' It was an ancient custom of the Church 
 ' for the ' Lord's Prayer ' to be repeated with a loud voice ; Thus 
 ' Amalarius Forlunatus, an ancient Ritualist, says, "Dominica, 
 " Oratio in Missat sacro, non taci'e sed excelsd voce dicenda est, ed 
 " ratione quod hcec oratio publico et communis sit." "In the 
 " Communion Service, when the Lord's Prayer is said, it must be 
 " said with a loud voice, because it is a Prayer which is publick, and 
 " of the whole congregation." (Amal. Fort, de Offic. Eccl. cap. 
 2d.)— Book of Com. Prayer in loco. 
 
 Dr. Bisse (ci. 1731) observes :— ' The Lord's Prayer is ordered 
 'to be said by the Minister " with an audible," or, as in the former 
 ' Rubric, " with a loud voice," chiefly, it seems, as a corrective of the 
 ' practice of the Church of Home, by which it is appointed to be 
 ' said secretly, or mentally.' — (quoted in Mast's Boo* of Com. Prayer 
 in loco.) 
 
 Whkatly (06. 1742) remarks:—' Here, and wherever else this 
 'prayer is used, the whole Congregation is to join with the Minister 
 ' in an audible voice : partly that people ignorantly educated may 
 'the sooner learn it; and partly to signify how boldly we may 
 ' approach the Father, when we address Him with the Son's words. 
 'Though till the last Review there was no such direction; it having 
 'been the custom till then, for the Minister to say the Lord's 
 ' Prayer alone, in most of the Offices; and for the people only to 
 ' answer at the end of it, by way of response. " Deliver us from 
 " evil." And the better to prepare, and give them notice of what 
 ' they were to do, the Minister was used to elevate and raise his 
 ' voice, when he came to the petition, " Lead us not into temptation,' 
 'just as it is done still in the Roman Church, where the Priest 
 ' always pronounces the conclusion of every prayer with a voice 
 'louder than ordinary, that the people may know when to join their 
 '■ Amen." (p. 123).— Rat. III. of Book of Com. Prayer. 
 
 The Rev. W. G. Humphry says: — ' In the unreformed Church 
 'it has long been customary for the Priest alone to say the Lord's 
 ' Prayer down to " lead us not into 'temptation " inclusive ; the 
 ' People 'answering with the last petition. " but deliver us from evil" 
 ' This custom was continued in our Liturgy till the last Revision m 
 ' 1CG2; and it is still preserved in some of the College-halls at the 
 ' Universities, where the Lord's Prayer is said in the Grace before 
 ' dinner. In enjoinine the people to say this Prayer after the 
 ' Priest our Prayer Book follows the example of the ancient Greek 
 ' and Gallican Churches. In the Mosarabic or Spanish Liturgy the 
 ' people answered separately to each petition, Amen.' (p. 112).— 
 Treatise on Book of Com. Prayer. 
 
 Dr Hook writes:—' When the Lord's Prayer was directed to be 
 ' said ' with an audible voice,' it was, in the Romish Church, said by 
 'the Priest alone; but in the Greek and ancient Gallican Churches 
 ' bv the Priest and people together— a custom which the Church of 
 ' England has adopted in preference to the Roman. Until the 
 'Review of lfiCl, the Minister began the Prayer, and went through 
 'it alone to the conclusion of the last petition, " but deliver us from 
 'evil," which the people said; in order, as Bishop Sparrow remarks, 
 ' that thev might not be interrupted from bearing a part in so 
 
XO BE REPEATED BY XUE PEOPLE. 1183 
 
 • divine a prayer. In a Rubric in the Communion Service, near the 
 ' conclusion, "the manner in which the Lord's Prayer should be 
 ' used is clearly laid down. " Then shall the. Priest say the Lord's 
 " Prayer, the people repeating after him every petition." In the 
 ' Romish Service the Priest speaks the words, " Et ne vos." &c, 
 " Lead us not into temptation," in a peculiar tone of voice, by 
 ' which the people are apprised of its being the time for them to 
 ' answer " But deliver us from evil." This also is a custom at the 
 ' end of everv praver, that the people may know when to say 
 " Amen." In"the Mosarabic Liturgy the Priest says the Prayer for 
 ' himself, and the peop.e answer "Amen" to each petition. ...It may 
 ' be observed that the several paragraphs of the Lord's Prayer are 
 ' made to begin, in our Church Prayer-Hook, with a capital letter, 
 ' in order, most probably, to mark accurately the places where the 
 'people should take up their parts; and this method is adopted in 
 ' the Confession in the Daily Service, in the Creeds, the Gloria in 
 'excelsis in the Communion Service, and in the Confession, and 
 ' Deprecation in the Comminatiou Service on Ash Wednesday. But 
 ' it must likewise be observed, that this method does not seem to be 
 'so closely followed >n the Cambridge, as in the Oxford Books, the 
 'former combining the fourth and fifth paragraphs, the seventh and 
 ' eighth, and the eleventh, twelfth, and thirteenth in the Lord's 
 ' Prayer; and yet in these copies the word " and" is retained before 
 ' the power.'' &c, but dropped in the latter.' — Church Diet, sub 
 voce. 
 
 The Rev. F. Pkoctek observes: — 'The direction that the 
 'people should join in repeating the Lord's Prayer in this place 
 ' was added in 1661. Previously it had been said by the Minister 
 'alone on its first occurrence in the Morning and Evening Prayer, 
 'and in the Communion Service; and since 1552, by the Minister, 
 ' Clerks, and People, when it occurred afterwards. This was con- 
 'trary to the Roman use, but had the authority of the old Greek 
 'and Gallican Churches.' (;>. 191.)— History of the Book of Com. 
 Prayer. 
 
 TO BE REPEATED BY THE PEOPLE. 
 
 T[ ' The People also kneeling, and repeating it with him, both here, 
 ' and wheresoever else it is used in Divine Service.' (1662.) 
 —Present Book of Common Prayer. 
 
 49.— The People are directed by this Eubric to 
 repeat the Lord's Prayer, — 
 
 1st, with the Minister ; that is to say, as soon 
 as the Minister has uttered the first syllable of every 
 clause, the People are to take it up, and proceed with 
 him to the end. They are not to wait till the clause 
 is concluded, and then follow with it. 
 
 Ilndly, They are to repeat this Prayer with the 
 Minister " both here, and wheresoever else it is used in 
 
 4 u 
 
1184 MORNING PRATES — THE LORD'S PRATER. 
 
 Divine Service" This latter injunction involves 
 four considerations : — 
 
 The 1st, bears upon the question whether the Communion- Office, 
 at the beginning and towards the conclusion of which the Lord's 
 Prayer occurs, is comprehended under the term "Divine Service" t 
 
 The 2nd, upon the question whether the Occasional Offices are % 
 embraced under the term Divine Service t 
 
 The Zrd, relates to the occurrence of the Lord's Prayer in the 
 ' Second Lesson,' when that should happen to be Matthew vi., or 
 Luke xi. 
 
 The 4th, has regard to the repetition of the Lord's Prayer before 
 the Sermon. 
 
 We will take these points severaUy in order. 
 
 50. — 1st. As to the ' Lord's Prayer'' in the Com- 
 munion-Office. The preliminary question to be de- 
 cided is — whether this Office is a part of 'Divine 
 Service' ? This will be readily determined by a refer- 
 ence to the last Rubric at the end of the Communion- 
 Office, which directs — "After the Divine Service 
 "ended, the money given at the Offertory shall he" &c. 
 Again, in the Office for the " Solemnization of Matri- 
 mony," the first Rubric enjoins, that the Banns are to 
 be published, "in the time of Divine Service, imme- 
 " diately before the Sentences for the Offertory," &c. 
 (Keeling.^. 292.). This Eubric was introduced at 
 the last Revieio (in 1662) : and the two together are 
 decisive, all must admit, as to the question, whether 
 the "Communion-Office" is to be considered as in- 
 cluded under the term ' Divine Service.' 1 
 
 51. — Although this difficulty is thus cleared away, 
 yet another presents itself in the wording of the 
 Rubric before the Lord's Prayer at the beginning of 
 the Communion-Office ; from the fact of that Rubric 
 differing from every preceding Eubric which intro- 
 
TO BE REPEATED BY THE PEOPLE. 1185 
 
 f 'And the Priest standing at the North side of the Table shall 
 'say the Lord's Prayer, with the Collect following, the 
 'People kneeling: (1662). 
 
 In the Liturgies of 1552, 1559, 1604, this Eubric 
 terminated at the word 'following? It was at the 
 last Review (in 1662), — at the time when the alteration 
 was made in the general Rubric before the first occur- 
 rence of the Lord's Prayer in the Morning Service, — 
 that the addition of, "the People kneeling," was made 
 in it. Now, in every instance in -which the Lord's 
 Prayer is met with before the Comm union- Office, 
 there is a clause directing the People to join in its 
 repetition ; and in the concluding portion of the Com- 
 munion-Office, where this Prayer again occurs, we 
 have a very full Rubrical direction on this point, which 
 has been continued from the time of its introduction 
 in 1552 : thus— 
 
 If ' Then shall the Priest say the Lord's Prayer, the People re- 
 'peating after him every Petition: (1552,1559, 1604, 1662). 
 
 How then is the omission of the People's duty in 
 the first Rubric of the Communion-Office to be ex- 
 plained ? Only upon the supposition that the first 
 portion of the Communion-Office was an actual part 
 of 'Divine Service,' and therefore included in the 
 general instructions previously given with regard to 
 the Lord's Prayer : while the particular directions in 
 the last instance, the Post-Communion Service, were 
 thought essential, from the fact of the celebration 
 of the Holy Communion not being always included 
 in the ' Divine Service,' like as the Ante-Communion 
 portion generally was. 
 
 52. — Further elucidation may be derived from the 
 circumstance of the 1 Amen ' at the conclusion of this 
 Prayer being printed like all the other instances in 
 which it occurs after the Lord's Prayer: that is, in 
 the same type as the text, and therefore to be said 
 by the person, or persons, who utter the text; and 
 not be made a response to the Prayer, and as such be 
 uttered only by the People. 
 
 4 G 2 
 
118G HORNING PRAYER— THE LORD'S PBATEE. 
 
 53. — The conclusion, therefore we arrive at is, that 
 the Ante-Communion Office is comprehended under the 
 term "Divine Service," and that the 'Lord's Prayer' 
 at the beginning of this Office is to be repeated 
 throughout by the People with the Minister, in accord- 
 ance with the injunction of the general Rubric, the 
 
 Bubject of our discussion, viz : — ' The People re- 
 
 'peating it with him, both here, and wheresoever else it 
 ' is used in Divine Service.'* 
 
 54. — When, however, the Holy Communion is a 
 distinct Office, it is considered by many not to be 
 comprehended under the expression 'Divine Service' ; 
 and that the first Lord's Prayer should then be said 
 by the Priest alone. Such w r as the opinion also of 
 the lamented Mr. Blunt, late Margaret Professor of 
 Divinity in the University of Cambridge. But we 
 must defer discussing this point fully, till we arrive 
 at the Communion-Office in due course. 
 
 In confirmation of the views, we have just ad- 
 vanced on the general Eubric, we will annex a few 
 opinions. 
 
 Archdeacon Yardley, in his comments on the Communion- 
 Office, says with regard to the Lord's Prayer:—' When this divine 
 ' form of prayer is said, the People, being humbly on their knees, 
 ' are to occompm/i/ the Minister not only in their hearts, but trith 
 ' their lips. For though it be not particularly ordered in this place, 
 'yet it is in the Rubrick after the Confession in the "Order for 
 ' Morning Prayer:'' where the Minister is to use the Lord's Prayer, 
 " the People also kneeling, and repeating it with him, both here, 
 " and wheresoever else it is used in Divine Service."— (quoted in 
 Mast's Book of Common Prayer, at the ' Communion Office.') 
 
 Dr. Bisse (06. 1731.) writes, with regard to the People repeating 
 the Lord's Prayer at the beginning of the Communion Service: — ' The 
 ' reason of the Church's appointment, that the Lord's Prayer should 
 ' be said by the whole Congregation, is to shew a peculiar regard to 
 ' this divine form of our Lord's inditing above all human composi- 
 ' tions, for " full of grace were his lips above the sons of men : but 
 
 • In the American Liturgy, the general Rubric is retained; 
 but the Lord's Prayer is omitted after the Creed; and in the 
 Communion-Office, the Rubric preceding the Lord's Prayer has this 
 addition.—' but the Lord's Prayer may be omitted, if Morning rrayer 
 ' hath been said immediately before.' 
 
TO BE BEPEATED BY THE PEOPLE. 1187 
 
 'chiefly in obedience to His injunction, who commanded it to be 
 'said by His disciples whenever they prayed: which, lest any one 
 ' should omit through ignorance or neglect our Church hath en- 
 1 joined it to be rehearsed by the People, " whenever it is used in 
 " the divine service." But in all the other prayers the People are 
 ' directed to accompany the Minister only with a pure heart, and at 
 ' the close to "answer, Amen" with an humble voice.' — {ibid.) 
 
 Shepherd says:— 'It has, by some, been thought that the 
 ' people are not to repeat the Lord's Prayer with the Minister in the 
 ' Communion Office. But the words " both here, and wheresoever 
 " else it is used in Divine Service," added to the Rubric at the last 
 ' Review, contain a plain general direction, which a thousand repe- 
 ' titions would not have made more express.' (p. G3.) — Elucidation 
 of Book of Com. Prayer. Vol. I. 
 
 Bp. Mant remarks: — 'Upon the first occurrence of the Lord's 
 ' Prayer in her Service, the Church prescribes, " Then the Minister," 
 ' &c. (here is cited the Rubric). This direction being expressed in 
 ' universal terms I take to be the rule for the People in that part of 
 ' Divine Service, which commences the order of the Holy Com- 
 ' munion, notwithstanding the Rubrick there gives instructions for 
 ' the Priest only, without specifying the People otherwise than to 
 ' say, that, whilst the Priest is " standing,'' the ' People are to kneel.' 
 {p. 53.)— flor. Lit. 
 
 The Rev. J. Jebb observes: — 'In most Churches, whether 
 'Collegiate or Parochial, by custom the People or Choir do not 
 ' audibly join the Priest in the Lord's Prayer till the Amen. It is 
 ' true, there is no direction for this purpose in the Rubrics now 
 'under examination: but that in the Morning Service is explicit: 
 
 " The People repeating it with him, both here, and wheresoever 
 
 " else it is used in Divine Service." It may be said, that Divine 
 ' Service does not here include the Communion-Office : but this 
 ' argument looks like special pleading.' (p. 474.)— Choral Service. 
 
 The Rev. J. C. Robertson remarks: — 'With respect to the 
 ' latter of these reasons, that the Communion is not to be understood 
 ' under the term " Divine Service," I may observe, that in all the 
 ' instances which have fallen under my notice of a distinction be- 
 ' tween Divine Service and Communion, the latter term appears to 
 'signify a celebration; consequently, that the Ante-Communion 
 ' may be included in " Divine Service," although the proper eucha- 
 ' ristic part of the office were not so. The matter, however, is put 
 ' beyond all doubt as regards the present question, by the fact that 
 'at the same time when the general Rubric relating to the Lord's 
 ' Prayer was inserted, the Communion-Office was in two other 
 ' places recognized as a part of ' Divine Service." We find that 
 ' until the last Review the Lord's Prayer was, in the course of the 
 'Church's Services, repeated in four different ways: — (1) By the 
 ' Priest and the People together, as after the Apostles' Creed, and, 
 '(although then without explicit direction,) in the beginning of 
 ' .Morning and Evening Prayer; (2) Partly by the Priest, partly by 
 'the People, as in the Litany, and elsewhere; (3) By the Priest 
 'alone, at the beginning of the Communion — which appears most 
 'probable, although I am not aware of any testimony to the fact; 
 
1188 MOENING PEATEB— THE LOBD's PEATEB. 
 
 '(4) In the Post-Communion, by the People after the Priest, »s 
 ' the Confession in the Daily Services is now said (Hooker, v. 3G. 1.) 
 'The general Kubric, cjuoted above, was inserted in 1662, with a 
 'view, seemingly, of establishing one uniform manner throughout 
 ' the Services. It may have been thought needless to alter the two 
 'Rubrics in the Communion-Office, as they may both be interpreted 
 •without any glaring contradiction to the'general rule.' (p. 210.) — 
 How shall we Conform to the Liturgy. 
 
 55. — 2nd. As to the Lord's Prayer in the Occa- 
 sional Services. 
 
 In the three Baptismal Offices it is customary 
 for the Lord's Prayer to be repeated by the People 
 tvith the Minister. 
 
 In the Office for the Public Baptism of Infants, 
 the present Rubric merely directs, "Then shall be said, 
 all kneeling." (1662). But the original Rubric in the 
 First Liturgy of Edward VI. (1549) enjoined: — 
 " Sere the Minister with the Godfathers, Godmothers, 
 "and People present, shall say." (Keeling-, p. 243). 
 
 In the Office for Peiyate Baptism, the Rubric 
 reads : " Let the Minister of the Parish (or in his 
 " absence any other lawful Minister that can be pro- 
 " cured) tvith them that are present, call upon God and 
 "say the Lord's Prayer:' &c. (1662). On the Re- 
 ception of the child so baptized into the Church the 
 direction is also sufficiently clear for the People to 
 join in the Lord's Prayer. 
 
 In the Office for Adult Baptism, first introduced 
 into the Liturgy of 1662 (the present Book of Com- 
 mon Prayer), the Rubric is merely, "TJien shall be said 
 the Lord's Prayer, all kneeling ;" leaving us to follow 
 the analogous case in the Office for the Public Bap- 
 tism of Infants. 
 
 56. — In the Liturgies of 1549, 1552, 1559, and 1604, 
 we find that the Lord's Prayer in the five Occasional 
 Services — viz. of Matrimony, of Visitation of the 
 Sick, of the Burial of the Dead, of the Churching of 
 Women, and of the Commination,— has its last clause, 
 "But deliver us from evil," distinguished as the 
 response of the People, by being preceded by the 
 
TO BE BEPEATED BY THE PEOPLE. 1189 
 
 word '■Answer ;' so that the previous portion was not 
 repeated by the People. At the last Eevision of the 
 Prayer Book (in 1662) no change was made in the 
 Eubric before the Lord's Prayer in these instances, 
 but the last clause of the Prayer was no longer 
 separated as a response, being then annexed to the 
 part belonging to the Minister to utter, whence it has 
 been concluded that in these Offices it is not to le 
 repeated by the People with the Minister. (See the 
 Occasional Sebvices, posted). 
 
 57.— 3rd. As to the Lord's Prayer in the ' Second 
 Lesson ' of the Morning Service, which will happen 
 when St Matthew vi, or St Luke xi. shall be 
 appointed to be read. In such a case, the ' Lord's 
 Prayer ' read in the Gospel is not to be repeated 
 by the People; for the Eubric requires that the 
 Lessons shall " be heard of all such as are present ; " 
 nor are the People to rise from their seats at such 
 a time like as they were wont to do in by-gone ages. 
 The custom has long grown into desuetude, and to 
 attempt its renewal now would provoke much 
 confusion. 
 
 We will quote but a few opinions on this branch 
 of our subject ; and from the last, Mr. Tyrrell's, 
 affecting posture, we must beg to differ. 
 
 Shepherd (ob. 1805) says: — 'In some Churches, when the 
 ' Lord's Prayer is read in the second Lesson, it is customary for 
 ' the whole Congregation to rise from their seats, and kneel. 
 'The practice is pious and affecting; but its propriety may be 
 ' questioned. To repeat the words of the Lord's Prayer with the 
 ' Minister on these occasions, is certainly irregular, except we 
 ' suppose that the directions given at the end of this Kubric, 
 'were meant to extend to the Lessons. But this is not probable ; 
 ' for it is the people's duty " to hear God's Holy Word" and no 
 ' part of the Lessons is appointed to be repeated by them.' (p. 63.) — 
 Elucidation of Book of Com. Prayer, Vol. I. 
 
 The Rev. J. C. Robertson says: — 'It seems to me clearly 
 ' wrong to stand up, as some Congregations do, when it (the 
 ' Lord's Prayer) is read in a Lesson.' {p. 183. note). — How shall we 
 Conform to the Liturgy. 
 
 The Rev. G. W. Tyrreix remarks :— ' When this Prayer occurs 
 ' in the Second Lesson, — whether the Congregation kneel, or should 
 ' repeat it after the Minister, has been matter of doubt — standing 
 
1190 MORNING PRATER — THE LORD*S PRATER. 
 
 ' seems in this case a more suitable posture. The Congregation 
 'should not repeat it alter the Minister, for it is their duty to 
 "hear God's holy word," and no part of the Lessons is appointed 
 ' to be repeated by them.' (/>. 98).— The Ritual of the United Church 
 oj England and Ireland. 
 
 58. — 4th. As to the Lord's Prayer uttered 
 from the Pulpit before the Sermon. We will not 
 here enter upon the inquiry ' whether there should 
 be, or should not be, any Prayer before the Sermon ; ' 
 that will come under our notice hereafter. There is 
 little doubt, but that the Prayer before the ' Sermon,' 
 il there be a Prayer, is a part of ' Divine Service;' and 
 that if a Prayer be employed, it should be in 
 accordance with the 55th Canon, entitled,—" The 
 Form of Prayer to be used by all Preachers before 
 their Sermons," which ran thus : — 
 
 ' Before all Sermons, Lectures, and Homilies, the Preachers and 
 ' Ministers shall move the People to join with them in Prayer 
 'in tin's form, or to this e/ftct, as briefly as conveniently they may: 
 
 Ye shall pray for Christ's Holy Catholic Church, &c 
 
 "(here continues the Biddinq Prayer) in the life everlasting:" 
 
 ' always concluding with the Lords Prayer.'— CANOM 55. A.D. 1603. 
 
 In the more ancient formulary, (of about the 14th 
 century) as given by L 1 Estrange, the Bidding Prayer 
 thus began, and concluded : — 
 
 ' After a laudable custom of onr Mother holy Church, ye shall 
 ' kneel down, moving your hearts unto Almighty God, and'inaking 
 
 ' your special prayers for the three estates, &c longest continue. 
 
 ' For these and for all true Christian people every Man and Woman 
 'say a Pater Noster, and an Ave, &c.' — Alliance of Divine Offices, 
 {p. 171.) 
 
 The Ecv. W. Palmer tells us that the character- 
 istics of these Prayers before the Sermon are : — 
 
 ' That the Preacher admonishes the people what they are to 
 'pray for; and the people being supposed to offer up a silent 
 ' petition for each object that is mentioned, the Preacher at the 
 ' conclusion sums up their devotions in Collects or the Lord's 
 
 ' Prayer (p. Gl) In the primitive Liturgies we often find long 
 
 ' prayers like these, where the Deacon enjoined or reqnired the 
 'prayers of the faithful: and they either prayed in silence, or 
 'answered to each petition •' Lord have mercy," "while at the close 
 ' some Collect or Prayer summed up their devotions. It is from 
 'the same original that our Litany is derived; the chief difference 
 ' being, that in the Litany the people respond aloud, while in the 
 'Prayers before the Sermon they pray in secret.' (/>. 63.) — Orig. 
 Liturg/'c. Vol. 2. 
 
TO BE REPEATED BY TIIE PEOPLE. 1191 
 
 From this Author we learn that the People 
 after the 'Bidding' prayed "in secret;" but from 
 Mr. Lathbury we gather, that it was otherwise : and 
 we find also, that up to 1662 the ' Bidding Prayer ' 
 might be either before, after, or in, the Sermon ; and 
 that it always concluded with the Lord's Prayer. 
 
 The Rev. T. Lathbury says:— 'It appears from various 
 ' Sermons extant, that in the early period of the Reformation it was 
 ' not the general practice to use the Prayer, or to bill to prayer 
 'until the Sermon was commenced. Thus in one of Latimer's 
 'Sermons hefore the Convocation in the reign of Henry VIII. 
 *A.r>. 1536, he first names his text and enters upon his subject, 
 'and then calls upon the people to pray. So, at a much later 
 ' period, Jewell, after he had entered upon the subject, and made 
 ' his arrangement, called upon the people to pray, mentioning the 
 ' topics according to the order in the Queen's Injunctions. The 
 'original practice, therefore, was to commence the Sermon, and 
 ' then to call upon the people to unite in prayer with the Preacher ; 
 ' and the form laid down in the Injunctions was always followed 
 
 'until the Puritans began to use extempore prayer. (/>. 209) 
 
 'The usual practice now is to use a Collect with the Lord's Prayer. 
 ' And it may be observed, that the practice of extempore prayer, 
 ' unless it be a prayer modelled exactly after the form in the Canon, 
 'is quite unauthorized.' (p. 213). — History of Convocation. 8vo. 
 Second edition. 
 
 We find also Ween, Bishop of Norwich, in his 
 injunctions a. d. 1636, directing — ' that the Prayer 
 ' before the Sermon or Homily be exactly according 
 'to the 55th Canon, "mutatis mutandis," only to 
 1 move the People to pray in the words there 
 ' prescribed, and no otherwise.' (Caedwell's Doc. 
 Ann. ii. p. 201). 
 
 59. — 'From what has been now said, it appears, 
 that if a Prayer is used before the Sermon, it must 
 embrace, or be concluded by, the ' Lord's Prayer.' 
 And that custom has sanctioned in Parish Churches 
 in more modern times a Collect and the Lord's 
 Prayer in the place of the ' Bidding Prayer ' of the 
 55th Canon. The Lord's Prayer being thus can- 
 onically, and by common usage, employed before the 
 Sermon : and being comprised under the denomi- 
 nation of ' Divine Service,' it becomes subject, 
 therefore, according to the strict letter of the law, 
 to the directions of the 1 general Rubric,' and ought 
 
1192 MORNING PRAYER — THE LORD'S PRATER. 
 
 to be pronounced by the People with the Minister, 
 as was the former practice. Later habit, however, 
 has completely superseded this usage, and the Lord's 
 Prayer before the Sermon is now said by the Minister 
 alone. 
 
 The following opinions will serve to elucidate this 
 subject further : — 
 
 Bp. Sparrow (06. 1685) writes: — ' Before the Sermon no Prayer 
 'is appointed but the Lord's Prayer; the petitions being first 
 'consigned upon the People, by the Preacher or Minister, who 
 ' is appointed to bid the Prayers, as it is in Edward the sixth's, 
 'and Queen Elizabeth's Injunctions; that is, to tell the People 
 ' before-hand, what they are at that time especially to pray for 
 ' in the Lord's Prayer; which, in the oblk Canon of the Constitutions, 
 ' Anno Dom. 16U3, is called, moving the People to join with the 
 
 'Preacher in praying the Lord's Prayer, (p. 163) This form 
 
 'of bidding Prayers is very ancient; we may see the like in St 
 ' Chrysostom's and other Liturgies, which they called irpovtpwvTiaeis, 
 ' Allocutions, in which the Deacon speaks to the People from point 
 ' to point, directing them what to pray for, as hath been said before. 
 ' This is all the difference betwixt them and this, that in them the 
 'People were to answer to every point severally, "Lord, have 
 " mercy," &c ; in this, they are taught to sum up all the petitions 
 ' in the Lord's Prayer, and to pray lor them all together. This was 
 'the practice in King Edward' the Sixth's time, as appears by 
 ' Bishop Latimer, Jewel, and others in those days, whose forms o'f 
 ' bidding Prayers, before Sermon, are to be seen in their writings.' 
 (_p. 165). — Rationale. 
 
 Abp. Secker (oi. 1768) observes: — 'Be/ore the Sermon, the 
 ' Minister who is to preach, " moves the people," by the direction of 
 ' the 55th Canon, " to join with him in " a short form of " prayer." 
 ' This was more particularly needful in past ages, when the Sermons 
 ' were commonly at a different hour from the Liturgy, as they are 
 ' still at our Universities. And at whatever hour they were, great 
 1 stress was laid on the use of this Prayer for some time after the 
 ' Reformation : because when that took place, an acknowledgment 
 'of the King's supremacy, which the Papists denied, was very 
 ' prudently, as things then stood, inserted into it. And hence it 
 ' hath continued to our days, though it is frequently shortened into 
 ' a Collect and the Lord's Prayer, the reason for enlarging being 
 ' now become less. The original manner of performing this part 
 ' of the Preacher's Office was by " bidding," that is, inviting and 
 ' exhorting the people to pray for the several particulars, mentioned 
 ' by him : which they were understood to do, either silently in their 
 1 minds, as they went along with him, or by comprehending them all 
 ' in the Lord's Prayer at last. But in process of time some imagined 
 ' it better to put the whole into the shape of a direct address : others 
 ' followed their example, as thiuking it a matter of indifference : but 
 ' most have kept to the old way. And the intention being the 
 ' same, neither custom should give offence.' — (quoted in Mast's 
 Book of Com. Prayer, p. 295.) 
 
THE DOXOLOOT OF THE LORD'S PRAYEB. 1193 
 
 The Rev. J. C. Robertson observes : — ' In England, before 
 ' the Reformation, the custom was, either that both Priest and 
 ' people should pray in silence, after the bidding; or that the Priest 
 ' should say the Prayer as far as the word " temptation," and the 
 ' people should add the rest as a response. (See Burnet, H. R. ii. 
 '30; Martene, i. 137; iii. 24). In after times, the latter of these 
 ' practices was observed at Sermons, as most commonly in the other 
 ' parts of public worship. (See Coxe. p. 69.) Hence, therefore, we 
 ' have analogy, as well as the plainest meaning of the words, for 
 ' extending to the Lord's Prayer in this place, the general Rubric, 
 ' which orders that the people say it with the Minister, " whereso- 
 
 " ever it is used in Divine Service." In a Note is added: — 'The 
 
 'Divines to whom we are indebted for the last Revision of the 
 ' Prayer Book — from which the general Rubric dates— understood 
 ' Preaching to be a part of " Divine Service." Although we may 
 ' question their opinion, as applied to the documents of the 
 ' preceding century, it is of the highest possible authority in 
 ' resolving the meaning of their own Rubric. Besides, although 
 ' a Sermon were not Divine Service, a Prayer must be such, even 
 ' when introduced in connexion with a Sermon. Latimer very 
 ' commonly ends his Sermons with the Lord's Prayer. At 
 ' Stamford, where he was a stranger, he declares—" That all that 
 " cannot say it may learn, I use before the Sermon and after' to say 
 " it. Wherefore now, I beseech you, let us say it together." 
 ' (Ed. 1824. i. 284.) Also in the end of his fourth Sermon on the 
 ' Lord's Prayer — " I desire you to say after me, Our Father, &c." 
 (p. 185). — How shall we Conform to the Liturgy. 
 
 Mb. A. J. Stephens (Barrister-at-law) states: — 'The Priest has 
 'no legal right to deliver an introductory prayer in the pulpit 
 ' before the Sermon, because there has been none provided by 
 'the Rubric. In the Canons of 1604, a "bidding prayer" was 
 'ordered, and which was to terminate with the Lord's Prayer; but 
 ' no Rubric commanding such observance is in the Book of Common 
 ' Prayer of 1662; and saying a prayer not expressly authorized by 
 ' Stat. 13 & 14 Car. II. c. 4. is introducing a different rite, form, 
 ' or ceremony, from that which has been directed by the statute of 
 ' Uniformity.' — Book of Common Prayer. E. H. S.p. 1157. 
 
 THE DOXOLOGY OF THE LOBD's PRAYER. 
 
 ' For thine is the Kingdom, and the power, and the glory, 
 ' for ever and ever. Amen.' 
 
 60.— This Doxoloyy, derived from St Matthew's 
 Gospel, vi. 13., was added to the Lord's Prayer here, 
 and in some few other instances, at the last Review in 
 1662. It was adopted in the Greek Church, but 
 not in the Roman ; and we find it in certain old 
 English versions subsequent to the 13th century, 
 (Maskell. lion. Bit. ii. 238.) ; from which it was 
 
1194 
 
 UOSSTKG PRAYER 
 
 doubtlessly incorporated into the Scotch Liturgy* 
 (1637.), we alone, however, in the Western Church 
 retain it ; and it seems to come with great propriety- 
 after the Absolution, as expressive of praise and 
 thankfulness. 
 
 The genuineness of this concluding clause is 
 very much doubted. We do not find it in St Luke's 
 Gospel ; and some versions only of St Matthew's 
 Gospel supply it. Tertullian, Cyprian, Origen and 
 Cyril of Jerusalem, do not admit it ; nor, according to 
 Mill, Bengel, Wetstein, and Griesbach, is it to be met 
 with in the earliest authentic Manuscripts. The more 
 ancient Liturgies, however, recognize it, although not 
 in precisely the same words ; and we discover it in 
 the Apostolical Constitutions; and it is also ac- 
 knowledged by Clemens ( Const, iii. 18.), Chrysostom, 
 Theophylact, and others. It is on this account, 
 probably, that we find it omitted in many of the 
 instances in which the Lord's Prayer occurs in our 
 Liturgy. But where it is intended that there shall be 
 an expression of praise or thanksgiving, there we find 
 the Doxology; as in the Lord's Prayer following 
 the Absolution in the Morning, and Evening, Service ; 
 in the Post-Communion Office ; in the Churching 
 of Women ; and in the Form of Prayers to be used 
 at Sea: these four are the only examples in the 
 Liturgy of the Church of England. 
 We will cite a few authorities : — 
 L'Esthange writes: — ' This Doxology not being affixt to the Lord's 
 ' Prayer, as St Luke represeuts it to us, and being omitted in very 
 ' ancient manuscripts ut'St Matthew's Gospel, learned men conjecture 
 — " a Gratis ad Evangelii textum ascriptum f uisse ex Liturgiis aut 
 " solemni ulioqui consuetudine ; " — " it was transplanted out of the 
 
 * In the Scotch Liturgy (1637) the Rubric preceding the 
 Lord's Prayer ran in these words: — 
 
 ' Then shall the Presbyter or Minister begin the Lord's Prayer 
 ' with a loud twice. And in this, and all other places of the Liturgy, 
 ' where, the last words. For thine is the Kingdom, &c. are expressed, 
 ' the Presbyter shall read them. But in all places where they are not 
 'expressed, he shall end at these words, but deliver us from cviL 
 ' Amen.' — Kkki.ing. 
 
TIIE DOXOLOGY OF THE LOED's PEAYEE. 1195 
 
 " Liturgies of the Greek Church, or some such solemn usage, 
 " into the text of the Gospel. So Lucks Burgeusis in his Varies 
 ' Lectiones : of the same mind are Btza, Grotius, and most learned 
 ' men probably enough, for the Greek Church ever had it in her 
 ' Liturgies, as is evident from Clemenshxs, Constitutions, Lib. 3. c. 18. 
 ' from Chn/sosto?n, Theophylact, and others, who comment upon it. 
 ' And the Latin Church as constantly omitted it; which is the very 
 ' true reason why it is left out in ours, complying more with the 
 'Western, than the Eastern Forms.' (p. 98). — Alliance of Divine 
 Offices. 
 
 Bp. Sparrow makes a similar remark to L' Estrange, in his 
 Rationale, p. 18. ed. 1722. 
 
 Wheatly says: — 'The Doxology was appointed by the last 
 ' review to be used in this place, partly, I suppose, because many 
 'copies of St Matthew have it, and the Greek Fathers expound it; 
 ' and partly, because the office here is a matter of praise, it being 
 ' used immediately after the Absolution. But since St Luke leaves 
 ' it out, and some copies of St Matthew, and most of the Latin 
 ' Fathers; therefore we also omit it in some places where the offices 
 'arc not direct acts of thanksgiving, (p. 123.). ..The Doxology is 
 ' here annexed, (Communion Service after the reception) because 
 ' all these devotions are designed for an act of praise, for the 
 'benefits received in the holy Sacraments.' (;/. 303.). — Rat. III. 
 of Book of Com. Prayer. 
 
 , Shepherd states; — 'The Doxology, I apprehend, the learned 
 in general suppose to be no part of the original Prayer. It is not 
 ' found in the form recorded in the Gospel of St Luke : and though 
 ' it has been received into the present editions of St Matthew's 
 ' Gospel, yet it is omitted in many antient copies. Neither is it 
 ' mentioned by any of the Latin Fathers; and is but rarely used in 
 ' the offices of the Latin Church. On the other hand, it is found in 
 ' the Syriac Version of St Matthew's Gospel, was introduced at 
 ' a very early period into all the Greek Liturgies, is commented 
 'upon "by Chrysostom and others of the Greek Fathers, and is 
 ' known "to have been in common use among the Jews: which 
 ' considerations, added to the extreme improbability that any person 
 ' would presume to tamper with such a composition, if they do not 
 'prove that our Lord himself used the Doxology in the form 
 ' delivered to His Disciples, will at least vindicate the Revisers 
 ' of 1GG1 for having occasionally introduced it into the English 
 
 ' Liturgy.' ( />. C3.) ' The Doxology appears to have been 
 
 1 borrowed from the benedictory prayer of David, recorded 1 Chron. 
 ' xxix. 11. " Thine, 0 Lord, is the greatness, and the power, and the 
 " glory, and the victory, and the majesty: thine is the kingdom, and 
 " thou art exalted as head above all." And it is also worthy of 
 ' remark, that in the preceding verse David uses both the phrases, 
 " Our Father" and" for ever and ever" with which the Lord's Prayer 
 'begins and ends.' {p. 73. Note). — Eluc. of Book of Cum. Prayer 
 Vol. i. 
 
 The Rev. W. G. Humphry remarks: — 'The genuineness of the 
 ' Doxology is questioned, on account of its omission in the parallel 
 'passage of St Luke, (xi. 2 — 4.), and also according to some of 
 
1196 
 
 MORNING PRAYER. 
 
 ' the most important MSS. of the New Testament in this passage of 
 ' St Matthew. The Doxology was always admitted by the Greek 
 'Church, as appears from Clem. Const, iii. 18; Chrysostom, 
 ' Theophylact, &c. The Latin Church as constantly omitted it.' — 
 ( p. 113.). — Hist, and Explan. Treatise on the Book of Com. Prayer. 
 
 The Rev. J. Jebb observes: — ' The principle of our Liturgy is to 
 ' insert it (the Doxology), in those cases only where it is i'mme- 
 'diately connected with thanksgiving. In our Service it forms 
 ' a step in that gradual ascent of beautiful proportions, which rises 
 ' from confession of sins, to remission, and then from prayer for 
 ' enabling grace, to the confident expression of praise, first in 
 ' the ecclesiastical hymn, the Gloria Patri, and then in the more 
 'perfect language of divinely inspired Psalm. The ancient use 
 ' of Winchester illustrates this principle.' (p. 256) — Choral Service. 
 
 Having now gone through the first division of 
 our subject, which for convenience' sake we designated 
 the ' Introduction ; ' our next step is to proceed to 
 discuss the various ritual features involved in the 
 second division ; viz : — 
 
 II. THE PSALMODY, AND BEADING. 
 
 THE VERSICLES. 
 
 % ' Then likewise he shall say.' — Book of Com. Pr. 
 (All still Kneeling,) 
 
 61. — It seems natural, — after having brought 
 to our recollection by the repetition of the Confession 
 our numerous sins and shortcomings ; and solicited 
 their forgiveness ; received Absolution on repentance ; 
 and called upon God in humble prayer — that we 
 should, under the consciousness of guilt, feel ourselves 
 somewhat in the position of David, when in the like 
 case, unworthy and unable, without Divine assistance, 
 to open our lips to utter aright the praises of our 
 most mercifid Heavenly Father. On this account, we 
 have in our Liturgy a few brief supplications, effecting 
 by their alternate, or rather antiphonal, character, 
 a very appropriate transition from the penitential 
 portion of Divine Worship to that of praise and thanks- 
 giving. 
 
THE FOUR VEKSICLES. 
 
 1197 
 
 The four Versicles used in our Book of Common 
 Prayer were introduced in the First Liturgy of 
 Edward VI. (1549) ; and seem to be derived from 
 very ancient use. Benedict, of the 6th century, speaks 
 of their being employed at the beginning of Matins, and 
 other Offices, in his day : and Amalarius, and Wala- 
 fridius Strabo, of the 9th century, also make mention 
 of them. In fact, these Versicles have been used in 
 the Anglo-Saxon Offices, and in the English Church, 
 from time immemorial. Some authorities say that 
 in primitive ages these Versicles, with the entire of 
 Psalm lxx., and the Gloria Patri, were uttered by 
 the Priest on his rising from his bed in early morning, 
 as a spiritual preparation for Divine Service in the 
 Church. (See Palmer's Orig. Lit. i. 245.) 
 
 62. — Posture.— These four Versicles are to be 
 repeated by the Minister and People alternately, as 
 indicated by the terms "Priest," and "Answer;" 
 and as no fresh Rubrical direction with regard to 
 posture occurs, all are to continue kneeling. 
 
 Bp Sparrow (ob. 1685) remarks:— ' This is a most wise order 
 'of the Church in assigning this place to these Verses; namely, 
 ' before the Psalms, Lessons, and Collects, and yet after the Confes- 
 l sion, and Absolution ; insinuating, that our mouths are silenced 
 ' only by Sin, and opened only by God. And therefore when we 
 ' meet together in the habitation of God's honour, the Church, to 
 ' be thankful to Him, and speak good of His name; we must crave 
 ' of God Almighty first pardon of our sins, and then that He would 
 ' put a new song in our mouths, that they may show forth His 
 ' praise.' (p. 19.) — Rationale. 
 
 Dean Combkr (oi. 1699) writes: — ' It was a very ancient 
 ' practice of the Jews to recite their publick Hymns and Prayers 
 ' by course, and many of the Fathers assure us that the primitive 
 ' Christians imitated" them therein, so that there is no old Liturgy, 
 ' which does not contain such short and devout Sentences as these, 
 ' wherein the People answer the Priest, and which are therefore 
 ' called " Responses." This primitive usage, which is now excluded 
 ' not only from Popish assemblies by their praying in an unknown 
 ' tongue, but also from those of our Protestant Dissenters by the 
 ' device of a long extempore prayer, is still maintained in the 
 'Church of England; which allows the people their ancient right 
 ' of bearing part in the Service, for these good reasons : First, 
 ' hereby the consent of the Congregation to what we pray for is 
 'declared; and it is this unity of mind and voice, and this agree- 
 'ment in prayer, which hath the promise of prevailing, Rom. xv. 6; 
 'Matt, xviii. 19. Secondly, this grateful variety, and different 
 
1198 
 
 MOHSING PKATEE. 
 
 ' manner of address serves to quicken the people's devotion. 
 ' Thirdly, it engages their attention which is apt to wander, 
 'especially in sacred things; and, since they have a duty to perform, 
 'causes them to be expectant and ready to perform it. Let all those 
 'then, who attend the Public Service, gratefully embrace the 
 ' privilege which the Church allows them, and make their 
 ' responses gravely, and with an audible voice.' — (quoted in Mast's 
 Book if Common Prayer, in loco.) 
 
 Dr. Bennett (ob. 1708.) remarks :— ' It muM. be remembered, 
 'that both here, and elsewhere; when our prayers to God are 
 ' divided into such small portions as we call Versicles ; the People 
 ' are to join in that part which the Minister utters, as well as in 
 'that which they are in joined to pronounce themselves. And so 
 ' the Minister in like manner must join in what the People utter, 
 ' as well as in his own part. For otherwise they do not join in 
 ' Prayer. Besides, if this be not done, we shall often offer to God 
 ' that which has but an imperfect sense. For instance, in this place, 
 ' these words, and our mouth shall show forth Thy praise, do so 
 ' manifestly depend upon what the Minister spake just before, that 
 ' the sense of the one is not perfect without the other. 'lis true, the 
 ' Church requires, that the Minister shall say the one, and the 
 ' People the other portion; that is, the one portion shall be vocally 
 'uttered by the Minister, and the other portion shall be vocally 
 'uttered by the People, alternately and by way of Responses: 
 ' but yet both the Minister and the 1'eople ought mentally to offer, 
 ' and to speak to God, what is vocally offered and spoken by each 
 ' of them respectively, for the reasons already given. And that 
 ' both the Minister and the Congregation may be the better able to 
 ' do this, let me entreat them respectively to take care, that they do 
 'not confound and disturb each other, by beginning their several 
 ' portions too soon. Let the Minister's first Versicle be finished, 
 'before the People utter a word of the second; and let the People 
 ' have time enough to finish the second, before the Minister begins 
 'the third, &c. So that both the Minister and People may have 
 ' time enough deliberately to oiler every portion, and to make all of 
 'them together one continued act of devotion.' (p. 33.) — Paraphrase 
 on the Booh of Com. Prayer. 
 
 The Eev. J. Jebb, speaking of these Versicles, says:— 'These 
 ' were anciently, and still are in the older Choral books, culled Preces; 
 'though that term more prnperlv belongs to the Versicles between 
 
 ' the Creed and the Collect for the day The Versicles are a 
 
 'more frequent and characteristic feature of the Western than of 
 ' the Eastern Liturgies ; while again, the Eastern more abound in 
 
 'consecutive Collects and Litanies The Versicle made by the 
 
 ' Priest, is alwavs followed by a Response of the People or Choir; 
 ' notified in our "Prayer Book 'bv the words " Priest " and " Answer" 
 'prefixed. There are other Preces, not taken from the Psalms, 
 ' which have the parts severally allocated to Minister or People 
 ' merelv notified bv a change of tvpe, the Responses being in Italic 
 
 'letters With 'these short Pravers and Responses the Psalmody, 
 
 ' properly speaking, begins The Versicles forming the subject 
 
 ' of this section are in close connection with the Psalms which 
 •follow: and both from this circumstance, and from their intrinsic 
 'character, the inconsistency of that practice must be evident, 
 
THE FOUR VERSICLES. 
 
 1199 
 
 ' which in some Choirs, allows the simple reading of the Versicles 
 ' and Responses, while the Psalms are chanted. The act of " reading 
 ' Prayers," as the performance of Divine Service is vulgarly 
 'called, is thus ostensibly disconnected from the act of praise. 
 ' Another practice is perhaps still worse, because more palpably 
 'discordant; I mean, that of reading the Versicle, and chanting 
 'the Response; that is, half saying, half singing, certain verses of 
 ' the Psalms. This anomaly has arisen from the misconception, 
 ' already reprehended, which in some Collegiate Churches discon. 
 
 ' nects the Clerical from Choral duties altogether, (p. 257.) 
 
 ' The two Versicles succeeding the Lord's Prayer, are introductory 
 ' to the act of praise beginning at the Gloria Patri, and are 
 'pronounced kneeling, as being Prayer for God's saving help, to 
 'enable the worthy rendering of thanksgiving.' (/>. 263.)— Choral 
 Service. 
 
 63. — The first two Versicles are taken from one 
 of the Penitential Psalms (Ps. li. 15.); and the 
 second two, from Psalm lxx. 1. (or Ps. xl. 13.) ; 
 with a slight alteration of the wording, from the 
 singular to the plural, to adapt them better to 
 Congregational use. In the First Liturgy of Ed- 
 ward VI, (1549), they retained the singular number 
 as in the original : in the Second Liturgy of 
 Edward VI (1552), they were changed to their present 
 reading. 
 
 The Hosannah Versicle, ' O God, make speed to 
 save us,' which is but a paraphrase of the Hebrew 
 expression ' Hosannah? " Save now, I beseech thee 
 O Lord," (Ps. cxviii. 25.), was employed in the 
 Christian Church at a very early period, (Eusebius 
 E. H. ii. 23,); and had rather a jubilant character, 
 being used as a doxology. (See Apostol. Constit. viii. 
 13 ; Liturgy of Chrysostom ; and the early Western 
 Liturgies.) 
 
 64. — After the first two Versicles, it was sug- 
 gested by the Koyal Commissioners in 16S9, among 
 their proposed ' Alterations ' in the Liturgy, to intro- 
 duce the following Versicle and Besponse : — 
 
 ' Minister. Enlighten our minds 0 Lord. 
 
 'Answer. That we may understand the great things of Thy 
 'Law.' — {Copy of the Alterations Printed by order of the House of 
 Commons. June 1854). 
 
 65. — Care should be taken that the Versicles be 
 not too hurriedly repeated, and that neither Minister 
 nor People follow with their parts too quickly. 
 
 4h 
 
1200 
 
 UOEN1NO PEATEH. 
 
 L'Estrange says: — 'These Versicles with their Respond* are 
 'pure canonical Scripture, the singular number only changed into 
 ' the Plural: Ps. li. 15; Ps. ad. 13; very aptly are they premised to 
 ' usher in the ensuing Doxology. The answers are to be returned 
 ' by the People, not by the Quire, as is the Romish use, direct 
 ' contrary to the ancient practice. "The People and Priest spake 
 " one to another in prayers." (Hieran. 2 Proem. Com. in Galat. ii.) : 
 ' Conformable is the direction of Bucer, " Whilst devout prayers are 
 " made in the behalf of all the people, let them answer the Minister, 
 " and not only the Amen, but also all other responses which are 
 "wont to be returned to the Minister, as the ancient wont hath 
 " been both in the Liturgy and other prayers." (p. 76.)— Alliance of 
 Divine Offices. 2nd edit. fol. A. d. 1690. 
 
 Bp. Cosins (ob. 1672) remarks: — ' This is the answer of all the 
 ' People. In the second Book of Edw. vi. the word Choir is 
 ' everywhere put for our word Answer : and by making this 
 ' Answer, they promise here and undertake for themselves, that 
 ' they will not sit still to hear the Psalms and Hymns read only to 
 'them, as matter of their instruction; but that they will bear a 
 'part in them with the Priest; and keep up the old custom still of 
 ' singing, and answering verse by verse, as being specially appointed 
 ' for the setting forth of God's praise; whereunto they are presently 
 ' invited again by the Minister in these words, Praise ye the Lord. 
 ' So that our manner of singing by sides, or altogether, or in several 
 ' parts, or in the People's answering the Priest in repeating the 
 ' Psalms and Hymns, is here grounded: bnt if the Minister say all 
 ' alone, in vain was it for God s people to promise God, and to say, 
 ' that their mouth also should shew forth His praise.' ( p. 19.).— 
 Additional Notes to Nicholl's Book of Common Prayer. 
 
 Shepherd (ob. 1805.) writes: — 'In this mode of alternate 
 ' recitation, the Primitive Church of Christ appears to have con- 
 ' formed to the model of the ancient Jewish Church; in both of 
 ' which it was customary to recite Hymns and Prayers in alternate 
 ' sentences, one part of the Congregation responding to the other. 
 ' This difference however, as some have thought, is observable. 
 ' Among the Jews, the Service was performed by the Priests and 
 ' Levites only. But we have a more extensive privilege, and every 
 ' Christian is himself so far a Priest, as to be admitted to join in 
 'this spiritual sacrifice. The primitive usage of occasionally 
 'praying by Responses, rejected by some establishments, (which 
 ' so far at least have deprived the People of their ancient right of 
 ' bearing a part in the Service), is wisely retained by the Church 
 
 ' of England Again, by this grateful variety in our forms, the 
 
 ' attention, too apt to wander during the performance of sacred 
 ' offices, is engaged, and our devotion is enlivened and invigorated.' 
 ' (p. 81.).— Elucidation of the Bk. of Com. Prayer. Vol. i. 
 
 [Responsive Prayers, 8fc.~] 
 
 66. — Great objections have been raised by the 
 adversaries of the Church of England against the 
 
BESPONSIVE PBAYEES. 
 
 1201 
 
 responsive method of praying, and the alternate re- 
 petition of Versicles and Psalms, enjoined so fre- 
 quently in our Liturgies, and prescribed by custom ; 
 but the objections are as unreasonable, as they are 
 unmerited ; for no interruption to devotion occurs : 
 where Minister and People do not join vocally, they do 
 mentally ; and the usage tends in an admirable degree 
 to engage the attention, and quicken and sustain the 
 fervour of devotion. The practice, moreover, is 
 strongly defended by many examples in the Scrip- 
 tures ; as may be seen in Exod. xv ; 1 Chron. xvi ; 
 2 Chron. vi, vii ; Psal. cvi ; Isai. vi. 1 ; Acts iv ; 
 1 Cor. xiv ; Col. iii ; Rev. v. vi. ; which, we trust, will 
 sufficiently answer all gainsayers. 
 
 Abp. Seckeu (oi. 1768) thus remarks upon the responsive 
 method of worship: — 'Some of our Dissenting brethren have 
 ' thought, and so have some Papists, that dividing this, and other 
 ' parts of the Service, as we do, between the Priest and the 
 'Congregation; and allowing the latter to make Responses, or 
 'answers; is permitting, not only laymen, but even women, 
 'against an express prohibition of Scripture, to encroach on 
 'the Ministerial Office, makes a disagreeable confused noise, and 
 'hinders many from understanding what is said. But surely 
 ' the office of the Minister is sufficiently distinguished, as he 
 ' presides and leads, throughout the Service. And why should 
 ' not the People be suffered to follow him, and bear some part 
 'with their voices in praying, as well as the main part in 
 ' singing ? Not to say, that the principal article, in which they 
 ' do bear a part, is the " Psalms " for the day, which were designed 
 ' to be sung, where it could be done conveniently. No Scripture 
 ' forbids the Congregation to bear a part : that which forbids 
 ' women to speak in the Church, (1 Cor. xiv. 35.), means only to 
 'forbid their giving instruction, or entering into questions or 
 ' disputations there. And St Paul commands us to "speak to one 
 " another in Psalms, and Hymns, and spiritual songs," (Eph. v. 19.) 
 'Accordingly, the primitive Christians are known to have used 
 ' this alternate manner in their publick prayers and praises. And 
 ' though, when the Psalms and Hymns are spoken thus, and not 
 ' sung, there is nothing harmonious in the sound, yet St John 
 ' describes the worship of the blessed above by the " voice of many 
 ' waters and of a great thunder." {Rev. xiv. 2) ; which is no unfit 
 'comparison for the united answers of a large Congregation. As to 
 ' the other part of the objection, this method in reality creates no 
 ' confusion or difficulty at all. A very little practice will render it 
 ' easy to any one that can read : even they, who cannot read, may 
 'join in it, by attending to those near them, or to the Clerk; it 
 'makes a grateful variety, keeps attention awake, and enlivens 
 ' devotion.'— (quoted in Mant's Book of Common Prayer, p. 18). 
 
 Abp. KrNG observes: — 'As the Scriptures prescribe us the use 
 ' of Psalms in the praises of God, so they encourage us to offer 
 
 4h2 
 
1202 
 
 MORNIXli PUATER. 
 
 ' those praises by way of responses or answering. For this we hare 
 ' the best example that can be desired, even the blessed Angels and 
 ' glorified saints. So in Isaiah, vi. 3., " And one cried unto another, 
 "Holy, holy, holy, is the Lord of hosts." And the Church 
 ' triumphant through the whole Revelation, is, I think, constantly 
 ' represented praising God after this manner. (See chap. vii. 'J, iO, 
 ' 12; xix. 1 — 6.) I make no question but this is taken by allusion 
 ' from the manner of the Church's praising God on earth: and it is 
 'agreeable to St Paul's command of" teaching and admonishing one 
 "another in Psalms," &c. ; which supposes every one to have a 
 'share in them, either by turns, or by bearing a part. This way of 
 ' praising God by answering one another is the most ancient we 
 'find in Scripture: for thus Miriam praised God, (Exod. xv. 21): 
 ' and the last song recorded in Scripture is of the same sort, Rev. 
 ' xix. as before mentioned. According to these Scripture examples 
 ' the people are allowed to bear their part in the Psalms, and either 
 ' to sing or say them by way of answering. — (ibid.) 
 
 Wheatly (oJ. 1742) observes: — 'Some have objected against 
 ' the dividing of our prayers into such small parts and Versicles : 
 ' but to this w^e answer, that though there be an alternation and 
 ' division in the utterance, yet the prayer is but one continued form. 
 ' For though the Church requires that the Minister speak one 
 'portion, and the People the other; yet both the Minister and the 
 ' People ought mentally to offer up and speak to God, what is 
 ' vocally offered up and spoken bv each of them respectivelv.' — 
 {p. m.).—Kat. III. of Book oj Com. Prayer. 
 
 THE GLORIA PATRI, OR DOXOLOGY. 
 
 f . ' Here all standing up, the Pi-iest shall say.' 
 
 Present Bk. of Com. Pr. 
 
 67.- -Having concluded the penitential portion 
 of our worship, we now commence the laudatory 
 part with the Hymn or Doxology, " Glory be to 
 the Father," &c; which is designated also the ' Gloria 
 Patri,' from the first two words of the Latin trans- 
 lation. Sometimes it is called the ' Lesser Dox- 
 ology' to distinguish it from the Angelic Hymn, or 
 Gloria in Excelsis, " Glory he to God on high" <fcc, 
 employed in the Communion Office ; and which is 
 called the Greater Doxology. The Gloria Patri is 
 derived from very remote antiquity, and is considered 
 to be a paraphrase upon the song of the Seraphim 
 " Holy, Holy, Holy," (Isa. vi. 3 ; see also Bev. iv. 8.). 
 St Basil ascribes some such Doxology to the Apostles 
 themselves ; and from their day the substance of this 
 
THE GJ.OIUA PATH I. 
 
 1203 
 
 Hymn of Glory has been identical, although the 
 wording has been various. The Arians adapted this 
 Doxology to their own heretical opinions by slightly 
 changing the phraseology into " Glory to the Father, 
 by the Son, and in the Holy Ghost," (Theod. Fab. 
 Hseret. IV. c. 1.) : upon which the orthodox Church 
 took the form of words given by our Lord for Bap- 
 tism, when He sent forth His Apostles to teach and 
 baptize all nations, {Matt, xxviii. 19.). The earlier 
 Liturgies confined this Doxology to one sentence — 
 
 Ao£a Harpl, xat Yi'ai Kal '\yia Tlvcvfiari, vvv, (cai aei, Kai 
 
 tts tovs aliovas ; {Liturg. Jacob. Cod. Lit. v. 63); 
 " Glory be to the Father, and to the Son, and to the 
 "Holy Ghost, now, and ever, world without end:" 
 but, subsequently, to meet the Arian dogma that time 
 was before Christ was, the latter portion was thus 
 enlarged — "As it was in the beginning, is now, and 
 " ever shall be, world without end:" (Cone. Vaison, 
 II. A. D. 529.) ; thus making it a kind of Creed, as 
 well as test of orthodoxy. (See Bingham Chr. 
 Antiq. xiv. 2. §. 1. Hookeu Eccl. Pol. v. 42.). When 
 this addition was made is uncertain. Baronius assigns 
 it to the Council of Nice {Annal. a. d. 325.), but 
 there is no documentary evidence of this : we find it, 
 however, expressly mentioned in the second Council 
 of Vaisons in France (in a. d. 529) as above, so that it 
 was then well known. 
 
 In the Liturgies of the Church of England pre- 
 vious to the last Revision (in 1662), the Gloria 
 Patri here has no Rubric preceding it; and is 
 divided into two sections, serving as a Versicle 
 and Response : the Versicle is headed by the word 
 " Priest," to indicate that that portion was to be 
 uttered by him, while the remaining section was left 
 to be the response of the People.* At the last 
 Review (1662) the Rubric we now have was introduced, 
 
 • In the Scotch Liturgy (1C37) the Rubric is:— 'Then all 
 ' of them standing vp, the Presbyter shall say or sing.'— (Keeling. 
 p. 10.). 
 
1204 
 
 MOENING PEATEK. 
 
 and the word 1 Answer' prefixed to the response, 
 
 Upon the character of this Doxology we may cite 
 the authorities foDowing 
 
 L'Estrange writes:—' As for this Doxology so often repeated in 
 ' the Service of our Church, cause there is to think it very ancient, 
 1 and of much older standing than the Council of Nice. St Basil 
 ' derives it very high, citeth Irena>us for the use thereof, calleth 
 ' it antiquam vocem, " a phrase of great antiquity." And doubtless 
 'so it is, for Justine mentions it ovk airXws r, irpos top ira-repa k.t.X. 
 ' (Expos. Fidei.). " Glorifying the Father, the Son, and the Holy 
 " Ghost without a sound confession of the Trinity is not enough 
 "to save us." So also Clemens Alexandrinus, aivovm-et tuI p.6vw 
 ' k. t. X. (Pffidagog. 1. 3.) " Glorifying the Father only, and the 
 "Son with the Holy Ghost." And in all probability to this had 
 ' Tertullian regard, where interpreting that of the Prophet Malachy, 
 " Incense shall be offered and a pure offering" he gives bis sense of 
 ' it thus, by " id est Gloria relatio Benediclio et Hymni," the giving 
 ' glory to God the blessings and Hymns. Truth it is, there might 
 'in the former times be some small syllabical difference in the 
 ' rehearsing of it, some thus, " Glory be to the Father, by the Son 
 "in the Holy Ghost;" some thus, "Glory be to the Father, and 
 " the Son with the Holy Ghost," as Irenoms in St Basil: others, as we 
 ' use it now, in which diversity there was certainly nothing either 
 ' intended ill towards the truth, or which could be directly drawn 
 ' into ill construction, but when about the time of the Nicene 
 ' Council, the Arians began to sow their seeds of heresie touching 
 ' the inequality of the three Persons, and the better to colour their 
 ' pretences, sheltered themselves under the protection of the Dox- 
 ' ology, " the Father, by the Son, in the Holy Ghost" formerly used, 
 ' to which they constantly adhered ; hereupon the Council of A'ice 
 ' to avoid all occasion of future question, held herself to that form 
 ' which came nighest to the form of Baptism composed by our 
 ' Saviour, and the doctrine of Christian Faith, prescribing it to be 
 ' punctually observed by all such as were of the Orthodox party. 
 'So that the Church being then split into two divisions, the 
 ' o'tKoia £6£a, and form of Doxology used by either side, became 
 1 the KpiTt'ipiov, and note of distinction from the other. Now 
 ' whereas it may be urged out of Philostorgius, that Flavianut 
 ' first brought it into use, if the Author may not be questioned 
 1 as partial being an Arian, yet may he be interpreted to speak 
 ' in reference to Antioch only. And whereas St Hierom hath been 
 ' currently delivered to be the Authour and composer of the second 
 ' verse, As it was in the beginning, &o. the story of Leontius his 
 ' cunning pronouncing of only the end of that Versicle, els -root 
 ' alwvas tuiv alwvwu i. e. world without end, in an audible tone, 
 ' is evidence to the contrary, that Leontius, being contemporary 
 ' with Athanasius, and both long before Jerom.' (/>. 76.). — Alliance 
 of Divine Offices. 
 
 Bp. Cosins (ob. 1G72), speaking of the " --Is it is was in the 
 ' beginning, &c. remarks: — 'This was added to Gloria Patri, which 
 ' was only used before, to meet with the poison of Arius, who 
 
THE GLORIA PATKI. 
 
 1205 
 
 ' said there was a beginning of time before Christ had any 
 ' beginning. The like hath been said, of taking up the custom to put 
 ' in " Dei gratia " into the style and title of Kings and Emperors, 
 ' to meet with the poison of Pelagius who was a great opposer of the 
 
 ' grace of God.' {p. 19.). Additional Notes to Nicholl's Book of 
 
 Com. Prayer. 
 
 Bp. Sparrow {ob. 1685.) calls this Doxology:— 'The Christian's 
 'both Hymn and shorter Creed. For what is the sum of the 
 ' Christian's faith, but the mystery of the holy Trinity, God the 
 'Father, Son, and Holy Ghost; which neither Jew nor Pagan, 
 ' but only the Christian believes, and in this Doxology professes 
 ' against all heretics old and new ! And as it is a short Creed, so it 
 ' is also a most excellent Hymn ; for the glory of God is the end 
 'of our Creation, and should be the aim of all our Services; 
 ' whatsoever we do, should be done to the glory of that God the 
 ' Father, Son, and Holy Ghost: and this is all that we can either by 
 ' word or deed give to God, namely Glory. Therefore this Hymn 
 ' fitly serves to close any of our religious Services, our Praises, 
 'Prayers, Thanksgivings, Confessions of sins or faith. In a word, 
 ' we cannot better begin the day, when we awake, nor conclude 
 ' the day, when we go to sleep, than by Glory be to the Father, 
 ' and to the Son, and to the Holy Ghost.' { p. 20.). Rationale. 
 
 Dean Comber {ob. 1699), who is followed very closely by 
 Wheatly, writes: — 'Upon supposition, that our pardon is granted, 
 'we rise up with joy to sing. First, "Glory be to the Father," 
 ' &c. : which excellent Hymn, though it be not the very words 
 ' of Scripture, yet it is a paraphrase upon the song of the Seraphim, 
 " Holy, Holy, Holy." {ha. vi. 3.) ; and gives equal worship to every 
 ' Person of the Trinity, because each Person is very God. (i. John 
 ' v. 7.). It was a custom from the beginning of Christianity, as 
 ' the Fathers shew, to " Give Glory to the only Father, with the Son 
 'and the Holy Ghost;" which orthodox form the Arian hereticks 
 ' attempted to change into " Glory be to the Father, by the Son, 
 " and in the Holy Ghost ; " whereupon the Church enlarged the old 
 'form, and annexed it to their Liturgies in this form "Glory be 
 ' to the Father, to the Son, and to the Holy Ghost, now and ever, 
 ' world without end:" and so the Greek Church now uses it; to 
 ' which the Western Church added, in a Council, in the year of our 
 ' Lord 442, " As it was in the beginning," to shew this was the 
 'primitive faith, and the old orthodox way of praising God. And to 
 ' this very day, it serves for these two uses. First, as a shorter 
 ' Creed and Confession of our believing in three Persons and 
 ' one God, whereby we both declare ourselves to be in the Com- 
 ' muniou of the Catholic Church, and also renounce all hereticks, 
 ' who deny this great and distinguishing article of our faith. 
 ' Secondly, it serves for a Hymn of praise; by which we magnify 
 ' the Father for our creation, the Son for our redemption, and the 
 'Holy Ghost for our sanctification; and to quicken us herein, 
 ' we declare it was so " in the beginning," for the angels sang 
 ' the praises of the Trinity in the morning of the Creation, {Job 
 ' xxxviii. 7.) ; the patriarchs, prophets, and apostles, saints and 
 'martyrs, did thus worship God from the beginning; the whole 
 ' Church militant and triumphant doth it now, and shall do it 
 ' for ever, not only in this world, but in that which is without 
 
1206 MOENING PBAYEE.— THE GLORIA PATBI. 
 
 ' end. Let us therefore with great devotion join with this blessed 
 'company in so good a work, and give glory to the Father who 
 'granted our pardon, to the Son who purchased it, and to the Holy 
 'Ghost who sealed it. Let every Person of the glorious Trinity 
 'have due praise: and, as God is not weary with repeating His 
 'blessings, let us never be weary in repeating this Hymn, but 
 ' in Psalms, Litanies, or wherever we find it, let us say it with 
 ' a fresh sense of God's infinite love, for He justly deserves'our most 
 ' hearty praises.' {p. 16).— {quoted in Mant's Booh of Com. Prayer 
 in loco.) 
 
 Wheatly (oi. 1742) observes:—' In the primitive times almost 
 ' every father had his own Doxologies, which they expressed as 
 'they had occasion in their own phrases and terms; ascribing 
 ' glory and honour, &c., sometimes to the Father only , and sometimes 
 ' only to the Son ; sometimes to the Father through the Son, and 
 ' sometimes to the Father with the Son ; sometimes to the Spirit 
 'jointly with both, and sometimes through or in the Spirit to either; 
 'sometimes through the Son to the Father with the Holy Ghost, and 
 ' sometimes to the Father and Holy Ghost with the Son. For they all 
 ' knew that there were three distinct, but undivided, Persons, in 
 'one eternal and infinite essence; and therefore whilst they 
 'rendered glory from this principle of faith, whatever the form 
 'of Doxology was, the meaning and design of it was always the 
 ' same. But when the Arians began to wrest some of these general 
 'expressions in countenance and vindication of their impious 
 'opinions, and to fix chiefly upon that form, which was the most 
 ' capable of being abused to an heretical sense, viz. Glory to 
 ' the Father, by the Son, in the Holy Ghost ; this and the other forms 
 'grew generally into disuse; and that which ascribes glory to 
 ' the Holy Ghost, as well as to the Father and the Son, from that 
 ' time became the standing form of the Church. So that the 
 'Doxology we meet with in the ancient Liturgies is generally thus: 
 ' Glory be to the Father, and to the Son, and to the Holy Ghost, now 
 ' and ever, world without end : and so it continues still in the offices 
 'of the Greek Church: but the Western Church soon afterwards 
 ' added the words, as it was in the beginning, not only to oppose 
 ' the poison of the Arians, who said, there was a beginning of time 
 'before Christ had any beginning, but also to declare that this was 
 ' the primitive form, "and the old orthodox way of praising God.' 
 {p. 124).— Rat. III. of Book of Common Prayer. 
 
 Shepherd (ob. 1805) writes;—' From the time of the Apostles, 
 ' at least from times very near those in which the Apostles lived, 
 ' to the present day, it has been the custom of all Churches to 
 'incorporate words of Glory with Prayer; and to conclude Hymns, 
 ' Psalms, Sermons and Homilies, with ascribing Glory to the Father, 
 ' the Son, and the Holy Ghost. But of all the Doxologies that have 
 ' constituted a part of the public Service, Gloria Patri is the most 
 'common, the most celebrated, and the most ancient. If the 
 'reasoning of Basil be conclusive, or his opinion may be relied 
 'upon, this Hymn, Gloria Pa'ri, derives its origin from the Apostles. 
 
 '(p. 84) The earliest instance that we meet with, of the use 
 
 ' of this Hymn, is found in the circular epistle of the Church of 
 ' Smyrna, concerning the martyrdom of their beloved bishop 
 ' Polycarp; whence we learn that a Doxology, nearly resembling 
 
THE POSTURE. — MANNER. 
 
 1207 
 
 ' Gloria Patri, were the last words he uttered. Polycarp was 
 'conversant with the Apostles, and was consecrated Bishop of 
 
 'Smyrna by St John the Evangelist. (/). 88) Basil proves from 
 
 'Clement of Rome, who lived in the time of the Apostles; from 
 'Irenasus, the disciple of Polycarp; from Gregory Thaumaturgus, 
 4 his predecessor in the See of Neo-Cajsarca, on whom he 
 'pronounces a warm eulogium; from Origen, who, he hints, was 
 'not in all things relating to the Spirit, perfectly orthodox; and 
 ' from many others of the most shining luminaries of the Church, 
 ' that in their prayers and writings, they addressed Doxologies to 
 ' the Father, to the Son, and to the Holy Ghost. In short, he 
 ' says, that the Doxology was in his time, among the Christians 
 'of the East, a mark which distinguished the orthodox from the 
 'others; and that the whole Western world, from Ulyricum to 
 ' Neo-Caesarea, agreed in ascribing glory to each of the Persons 
 'of the Holy and blessed Trinity in the very form which he was 
 
 'censured by his adversaries for employing, (p. 94.) The 
 
 ' latter clause, As it was in the beginning, cj'r. was probably not 
 'inserted till a considerable distance of time after the Nicene 
 
 ' Council This latter clause does not pretend to the sanction 
 
 'of either apostolic or primitive usage: it rests simply upon the 
 ' authentic testimony of Scripture, which, in a variety of instances, 
 ' asserts the co-eternity as well as co-equality of the three Divine 
 'Persons.' {p. 99). — Elucidation of Booh of Com. Prayer. Vol. 1. 
 
 THE POSTURE. 
 
 ^ 1 Here all standing tip.' 
 
 68. — The posture directed in the Rubric to be 
 assumed while uttering the Gloria Patri is, that 
 immediately after the Versicles have been repeated, 
 all, Minister and People, are to stand up. Sufficient 
 time should therefore be allowed for the Congregation 
 to be fully on their feet before the Clergyman 
 commences the Doxology. 
 
 MANNER. 
 
 f ' The Priest shall say.' 
 
 69. — This Doxology, as the Rubric enjoins, is to 
 be ' said' not ' sung,' nor ' chanted.' The Officiating 
 Minister is to ' say ' the first verse, and the 
 Congregation are to ' say,' the second. 
 
 70. — In some country Churches it is an old 
 fashioned custom for the People to ' hoiv the head ' 
 
1208 MORNING PRAYER. —THE GLORIA PATRI. 
 
 at the word ' Son,'' like they do at the word ' Jesus,' 
 to mark their great reverence for the Saviour of men. 
 This harmless practice need not he interfered with ; 
 but it must not be imposed where the usuage is 
 unknown. 
 
 "With regard to the repetition of the Gloria Patri 
 after the Psalms, see the comments on the Eubric 
 following the ' Venite,' postea. 
 
 Dr. Bennet writes: — 'Standing is certainly a very proper 
 ' posture for the praises of God. For every body not only hears 
 ' them, but ought to bear a part therein. Now tho' sitting may 
 ' be allow'd, when we only hear, as whilst the ' lessons,' &c. are 
 'read; yet since in Praises every member of the Congregation, is 
 'not barely passive but also active and imploy'd; therefore such 
 ' a posture becomes them, as betokens their being concern'd in that 
 'part of worship. And t'is notorious that their standing up 
 ' together, looks as if they had something to do themselves, and 
 
 ' that they were not merely attending to others Now kneeling is 
 
 ' not a proper posture for such parts of the Psalms as are not 
 'directed to God; and sitting is a most indecent posture for such 
 ' parts thereof as are directed to Him, as all sober Christians do 
 ' confess : but standing does tolerably well suit both parts, tho' 
 1 it is not the very best for one of them. And therefore since both 
 ' those parts, viz. those which are, and those which are not, directed 
 ' to God, are so commonly, and so suddenly, alter'd, mingled, and 
 'interwoven, the one with the other, that the most sutable postures 
 ' for each of 'em cannot be alwaies us'd; certainly that one posture 
 ' which best suits with both together ought to be "preferred. I must 
 'add, that the Minister ought not to begiu the Doxology too soon , 
 ' for fear the people should be hurried, and not have time enough to 
 'rise from their knees, and join mentally with him in the former 
 'part thereof.' (p. 3d). — Paraphrase on Book of Com. Prayer. 
 a. d. 1708. 
 
 Dr. Nichoi.l's (oi. 1712) remarks:— 'It was the practice of the 
 ' primitive Church to perform those parts of the publick service, 
 ' which were not celebrated kneeling, in the posture of standing t 
 ' for this was another way of respectful worship paid to Almighty 
 ' God in the acts of prayer and thanksgiving, used anciently in the 
 ' Jewish Church, and from thence derived to the Christian. {Mark 
 'xi. 25, Luke xviii. 11. 13.). The same posture was used by the 
 ' primitive Christians in the earliest ages in those parts and times of 
 ' devotion when they did not kneel.' — Book of Com. Prayer in loco. 
 
 Wheatly (ob. 1742) says:— 'And now having good confidence 
 • that our pardon is granted ; like David, we turn our petitions into 
 'praises: standing up to denote the elevation of our hearts, and 
 ' giving glory to the whole Trinity, Father, Son, and Holy Ghost, 
 ' for the hopes we entertain.' ( p. 121).— Rat. III. of Book of Com. 
 Prayer. 
 
 Shepherd remarks: — 'We in humble hope that our gracious 
 ' Father, for his Son's sake, by the ministry of the Holy Spirit, will 
 
THE VEKSICLES. — T1IE ALLELUIA. 1209 
 
 'forgive us our offence9, rise up and ascribe glory to God; to 
 ' the Father, who grants us absolution ; to the Son, through whom 
 ' it was purchased and obtained: and to the Holy Ghost by whom it 
 'is sealed and dispensed.' {p. 102). — Elucidat. of Book of Com. 
 Prayer. Vol. I. 
 
 Bp. Mant strongly objects to the two clauses of this Doxology 
 being chanted by the People, or that the Responses should be left 
 to the Parish-Clerk, or the children of the Charity or National 
 Schools: "in this Doxology," he says, " the Priest shall say " the 
 'former verse, and the " Answer " is to be given by the People.' 
 (p. 43).— Hor. Lit. 
 
 The Rev. J. Jebb states. — ' In the first and earlier editions there 
 ' were no directions to sing the Gloria Patri as a Verse and 
 
 ' Response The specific directions of our Prayer Book ought to 
 
 ' be sufficient to correct an incongruity which has been suffered 
 ' to obtrude itself into many Parish Churches. I mean that of 
 ' chanting the Gloria Patri in this place, both Verse and Response, 
 ' in Chorus, even when the circumjacent Responses are read. The 
 ' whole rationale of this part of the Service is broken in upon 
 'by this unauthorized practice. As the laudatory part of the 
 ' Psalmody of the day ends, so it begins with the Gloria Patri : 
 'with the difference that here it is prefatory.' {p. 265). — Choral 
 Service. 
 
 the versicles. — Vie Alleluia. 
 
 'Priest. Praise ye the Lord.' 
 'Answer. The Lord's name be praised.' 
 
 71. — The first of these two Versicles, ' Praise ye 
 the Lord' is but the English translation of the 
 Hebrew word, ' Alleluia,'' or ' Hallelujah,' which has 
 been used time immemorial in the Services of the 
 early Church, more particularly during Easter. Isidore 
 speaks of it thus : — 
 
 ' In Africanis Ecclesiis non omni tempore, sed tantum Dominicis 
 ' diebus et quinquaginta post Domini resurrectionem Allelujah 
 'cantatur. Apud nos, prater dies jejuniorum et quadragesima 
 ' omni tempore canitur.' (de Offie). 
 
 St. Augustine also remarks : — 
 
 'Ut Halleluia per illos solos dies quinquaginta cantetur, non 
 ' usque quaque observatur. Nam et in aliis diebus varie cantatur, 
 'alibi atque alibi; ipsis autem diebus ubique.' (Ep. cxix. p. 119. 
 torn. ii. Paris ed. 1555) 
 
 Durandus of the 13th century also alludes to the 
 occurrence of the Alleluia at the season of Easter. 
 
1210 
 
 MOENINQ PKA.YLH. 
 
 In the unreformed Breviaries of the English Church 
 it was also employed ; but not during Lent. 
 
 'Dominica in Septuagesima ad vesperas et abhinc usque ad 
 'Miss, iu vigilia Paschaa non dicitur Alleluia, scilicet in principio 
 ' vesperarum et liorarum loco Alleluia dicitur hoc modo, 'Laos tibi 
 ' Domino; Rex wterna: gloria.' (Brev. Salisb.) 
 
 From the old Sarum Breviary — which had " Laus 
 "tibi Domine, and from Easter to Trinity Sunday, 
 "Alleluia" — it passed to the First Liturgy of Edward 
 VI. (1549), where we have the following : — 
 
 ' Praise ye the Lord. 
 ' And from Easter to Trinity Sunday, 
 
 'HALLELUJAH.' (KeELIXG. p. 11.). 
 
 At the next Revision of the Liturgy (in 1552), 
 and till the time of the last Review in 1662, the 
 'Hallelujah,' and preceding Rubric, were omitted, 
 leaving only the English translation, ' Praise ye the 
 Lord.' At the last Review, however, (1662), the 
 responsive clause was added, ' The Lord's name "be 
 praised,' which was taken from the Scotch Liturgy 
 of 1637, where it first appeared. The Alleluia seems 
 to be derived from the Fsalter, where it occurs in 
 about fifteen Psalms of thanksgiving. 
 
 72. — In some of the Churches of the present day, 
 the Alleluia is still employed during the season of 
 Easter, particularly in those where the Choral service 
 is adopted ; and the defence put forth for the revival 
 of this usage is the Rubric of the First Liturgy of 
 Edward VI, (1549), given above ; and which is said 
 to be supported by the Rubric in our present Book of 
 Common Prayer, which refers us for all Ornaments 
 of the Church and Minister to the ' Second year of the 
 reign of King Edward the Sixth.' This is a very 
 questionable rule for such a case of ritual as the one 
 we are now discussing ; and will require extreme 
 caution in the Clergyman, who may attempt to adopt 
 it on the authority of the Prayer Book of 1549. 
 
 L'Estrange observes: — 'The fifty days between Easter and 
 ' Whitsunday, were days of excessive joy in the primitive Church 
 
THE ALLELUIA TEESICLE. 
 
 1211 
 
 ' in honour of our Saviour's Resurrection, and were in some par- 
 ticulars observed with equal solemnity to the Lord's day, as in 
 'not fasting, not kneeling, and chanting this Angelical Hallelujah 
 'upon these days; which last was retained by our first Reformers 
 ' as a mark of honour fixt upon them. In the Scotch Liturgy by 
 'way of response is added, ' The Lord's name be praised] more in 
 ' compliance to exemplary usage, than in advantage of the sense, 
 'which is complcat enough without it: for the Allocution of praise 
 'ye the Lord hath no implied reference to any such return from the 
 ' people, but only regardeth the subsequent Psalm, for as let us pray 
 ' is usually premised to incite intention to an ensuing prayer, with 
 ' the same congruity is praise ye the Lord, assigned as an impressive 
 ' invitatory to a following Hymn, calling upon the people to joyn 
 ' not only mentallv, but voca'llv by way of alternate response, after 
 'the Priest.' {p. 77.)— Alliance of Divine Offices. 
 
 Bp. Overall's Chaplain [cir. 1614—19.) writes :—' After Gloria 
 ' Patri, we say, Allelujah ; which is, after we have given Glory to 
 ' God, to invite the Angels to do it also; as if ours were not enough, 
 'unless the Choir of Heaven joined with us in such a solemn and 
 
 ' sacred action ' He then refers to a quotation from St Augustine 
 
 " Alleluja quotidie dicimus, et quotidie delectamur." (Serm in Fest. 
 Pasch. et in Psal. 118.). upon which he thus comments: — 'If this, 
 ' quotidie,' were to be found in St. Augustine (as I find no such 
 'thing in the Father himself) then had we some more authority for 
 ' the using of it every day, than the Church of Rome has for their 
 ' Rubrick of leaving it out from the Septuagesima till Easter. And 
 'yet they leave it not out neither; for they say Laudate Domi- 
 ' num, instead of it, or Laus tibi Domine ; which being the same 
 ' with the other in effect, Durandus and Jansenius are put to their 
 'shifts, how to give a good reason for such a Rubrick. At the 
 'first, it seems, this Allelujah was sung only upon Sundays, and 
 ' every day of the fifty between Easter and Pentecost, in token of the 
 'joy we express for Christ's Resurrection: (So St. Aug. Epist. 119. 
 'ad Jan. cap. 15. and cap. 17.) In some Churches it was not sung 
 'upon all Sundays of the year, but only upon those fifty da3's: 
 ' Sed hoc non usqitequaq. observalvr, (S. Aug. ib. c. 17.). It was the 
 'use, says Isidore, (Lib. I. de Eccl. Offic. c. 13.) in the African 
 ' Churches, not to say it every day, but only every Sunday, and 
 ' those days which are from Easter to Pentecost : But among us, 
 ' according to the ancient custom of Spain, it is sung all the 
 'year long upon every day (except only from Septuagesima to 
 ' Easter, the time of lamenting) and his reason is, (how good we 
 'must think on't) " quia scriptum est, semper laus ejus erit in ore 
 "meo." And so indeed in the fourth Council of Toledo, (can. 10.) 
 ' the Alleluja is forbidden to be sung, " in diebus jejunii, quia 
 " tempus non est gaudii, sed maroris ;" which Canon, if we have 
 'broken, the Papists have broken it with us; for ' I^aus tibi 
 'Domine' in that time is as good an expression of Gaudium, as, 
 'our "praise the Lord :" But yet both of us are better than 
 'those whom Sozom. {Lib. 7. c. 19. Hist. Trip. Lib. 9. c. 39.), and 
 ' Niceph. {Lib. 12. c. 34.) tell us of, who would sing it upon Easter 
 'day morning ;only; for that was it that S. Hier. brought among 
 ' other novelties, against Vigilantius, " Exortus est Vigilantius, <fc. 
 ' qui nunquam nisi in /'ascka A lleluja derantandum contendit.' {p. 19.) 
 — Add. Notes to Nicholl's Booh of Com. Prayer. 
 
1212 MOENING PBAYEB. — THE ALLELUIA. 
 
 Dr. Nicholls (ob. 1712.) observes: — 'These words are the 
 ' English of the Hebrew Hallelujah, which was wont to be sung in 
 ' the ancient Churches upon all solemn occasions, and was never 
 'missed upon Sundays. "Hallelujah diebus dominicis cantatur 
 '' ubique." — Book of Com. Prayer in loco. 
 
 Wheatly (ob. 1742.) says: — 'Having now concluded our 
 'penitential office, we begin the office of praises; as an introduction 
 ' to which the Priest exhorts us to Praise the Lord : the People, 
 'to shew their readiness to join with him, immediately reply, 
 ' let the Lords name be praised ; though this answer of the People 
 ' was first added to the Scotch Liturgy, and then to our own, at the 
 ' last Review. The first of these Versicles, viz. Praise ye the Lord, 
 ' is no other than the English of Hallelujah ; a word so sacred that 
 'St John retains it (Rev. xix. 1, 3, 4, 6. &c), and St Austin 
 'saith the Church scrupled to translate it; a word appointed to 
 ' be used in all the Liturgies I ever met with : in some of them upon 
 ' all days of the year, except those of fasting and humiliation ; but 
 ' in others only upon Sundays and the fifty days between Easter 
 ' and Whitsuntide, in token of the joy we express for Christ's 
 ' resurrection. In our own Church, notwithstanding we repeat the 
 ' sense of it every day in English; yet the word itself was retained 
 ' in the first book of King Edward VI., where it was appointed to be 
 ' used immediately after the Versicles here mentioned, from Easter 
 ' to Trinity Sunday. How it came to be left out afterwards I cannot 
 ' tell; except it was because those who had the care of altering our, 
 ' Liturgy, thought the repetition of the word itself was needless, 
 'since the sense of it was implied in the foregoing Versicles: 
 ' though the Church always took it for somethiug more than a 
 ' bare repetition of Praise ye the Lord For in those words the 
 ' Minister calls only upon the Congregation to praise God; where- 
 ' as in this he was thought to invite the holy Angels also to join 
 ' with the Congregation, and to second our praises below with 
 ' their divine Hallelujahs above.' (p. \H).—Rat. III. of Book of 
 Com. Prayer. 
 
 Shicpherd (ob. 1805.) states, Alleluia; — 'was frequently 
 ' repeated by the members of the ancient Church, both in their 
 ' public offices and private devotions.' In a Note he adds. — 
 4 Cantatur ubique Alleluiah. The whole assembly sung it at 
 'funerals with so loud a voice that Jerom says, the gilded roofs 
 ' of the Churches shook with Alleluiah. — " Aurata tecta templorum 
 ' reboans in sublime quatiebat Alleluiah." — Mariners used it, as 
 ' a signal or call, at their labour, and the banks echoed Alleluiah. 
 ' (Sid. Apol.) — The ploughman in the field sung Alleluiah. And 
 ' St Austin describes it as the sweet signal, or call, by which 
 ' Christians reciprocally invited each other to sing praises to 
 ' Christ. Celeusma nostrum dulce cantemus Halleluiah. — Again, 
 ' Venerunt dies ut cantemus Halleluiah.' (In Psalm ex.). — 
 Mr. Shepherd adds : — 'In the first Liturgy of Edward VI. 
 ' Alleluiah which is retained untranslated, is appointed to be 
 ' sung from Easter to Trinity Sunday. The fifty days between 
 ' Easter and Pentecost were in the primitive Church days of great 
 ' rejoicing in commemoration of our Lord's Resurrection. In some 
 ' respects they were observed with a solemnity equal to that of the 
 ' Lord's day. In particular the Angelic Hymn Alleluiah, was in 
 
THE VENITE. 
 
 1213 
 
 'many Churches chanted during this season only; to which 
 ' practice the Rubric of our first Book of Common Prayer seems 
 ' to refer. It ordains that after Gloria Patri, shall be said " Praise 
 'ye the Lord." And from Easter to Trinity Sunday " Alleluiaii." 
 ' To the question, Why Alleluiah is placed here ? we reply, that 
 ' as the words " Let us pray," are oftimes premised to excite 
 ' attention to the prayer ensuing, or to intimate a transition from 
 'one mode of prayer to another; so "Praise ye the Lord" is 
 ' an indication, that we are now passing from the Penitential to the 
 ' Eucharistic part of the Service.' ( p. 103.). — Elucid. of Book of 
 Com. Prayer. Vol. I. 
 
 % ' Then shall be said or sung this Psahn following ; except on 
 'Easter-day, upon which another Anthem is appointed ; and on 
 'the Nineteenth day of every Month it is not to be read here, 
 ' but in the ordinary course of the Psalms ' : — 
 
 ' Venite, exultemus Domino. Psalin xcv.' 
 
 73.— The 95th Psalm, the Venite, formerly called 
 the ' Invitatory Tsalm] has been used from time 
 immemorial in the Services of the Western Church. 
 {Benedict. Eeg. 9 ; Amalarius De Eccl. Off. I. 4. e. 9.) 
 The Invitatory itself, properly speaking, is merely 
 an anthem composed from the 6th verse of this Psalm, 
 and repeated before the Venite, and wholly or in part 
 after every verse, or certain verses ; thus, in the 
 prefatory part of the first Nocturnal Office of the 
 Matins, before the appearance of the reformed Liturgy, 
 we have: — 
 
 Invitatory : ' Let us Worship the Lord our Maker.' 
 
 95th Ps. vers. 1, 2: ' 0 come let us sing,' &c. 
 
 THE VENITE. 
 
 [The Minister and People still standing.] 
 
 Invitatory : 
 
 ' Let us worship the Lord our Maker.' 
 ' For the Lord is a great God,' &c. 
 ' Our Maker.' 
 
 ' The Sea is His, and He,' &c. 
 ' Let us worship the Lord our Maker.' 
 ' To day if He will hear,' &c. 
 ' Our Maker.'— {See Tract 75. of Oxford 
 
 vers. 3, 4; 
 
 Invitatory : 
 
 vers. 5, 7 
 
 Invitatory : 
 Invitatory ; 
 
 !. 8, 9: 
 
 Tracts). &c. &c. &c. 
 
 The object of the Invitatory was to give the 
 
1214 
 
 MORNING l'EATEK. 
 
 Clergy and People time to get into Church before the 
 commencement of Divine Worship, and it usually 
 stood before the appointed Psalms. 
 
 74. — In the First Liturgy of Edward VI. (1549), 
 the Venite was preceded by this Rubric following ; 
 which dispenses with the use of the Invitatory : — 
 
 ' Then shall be said or sung without any Invitatory, this Psalm 
 ' Venite exultemus, &c. in English as followeth. Psalm xcv.' — 
 (Keeling p. 11). 
 
 At the next Revision of the Liturgy (in 1552), 
 this Rubric was altered thus : — 
 
 ' Then shall be said or sung, this Psalm following.' (ibid.) 
 
 And it was not till the last Review of the Book 
 of Common Prayer (in 1662), that the Rubric 
 assumed the form we now have, and in which the 
 use of the Venite is excepted in the two cases of 
 Easter- Sunday, and the 19th day of the month. In 
 the first instance, because an especial Anthem is 
 provided for Easter-Day; and in the second, because 
 the Venite occurs in the regular course of Psalms 
 appointed for the 19th day of the month. 
 
 In the present Rubric, the Venite is by inference 
 placed in the category of Anthetris* which is a name 
 contracted from the old word Antiphon, and applied to 
 
 i. e. alternatim. 
 
 75. — This Psalm has for ages, and almost 
 universally, been most highly esteemed for its perfect 
 suitableness in inviting to public prayer, and preparing 
 the mind for the psalmody and worship of the day. 
 A perusal of it will show how aptly it calls upon 
 the assembled people to praise (ver. 1), to prayer 
 
 * In the American Liturgy the Rubric is : — ' Then shall be 
 
 ' said or sung the following Anthem ; except on those days for which 
 'otlier Anthems are appointed ; and except also when it is used in the 
 •course of the Psalms, on the nineteettth day of the month.' 
 
 any composition performed 
 
TITE VENITE. 
 
 1215 
 
 (vet: 6), and to tbe hearing of God's word (ver. 8) : 
 thus sustaining the characteristic appellation it has 
 long enjoyed of the 1 Invitatory Psalm.' 
 
 L'Estrange, commenting on the Venite, writes:— ' This is not, 
 ' to say properly, the Invitatory, but the Invitatory Psalm ; so 
 ' called, because it comprehends the Invitatory: for the Invitatory 
 ' itself is only the verse, 0 come let us worship and fall down and 
 ' Ineel before the Lord our Maker, which was in the Church of 
 ' Rome often, no less than six times repeated by the Priest, at 
 'certain closes and periods of this Psalm, and as oft returned by the 
 'People: which our Reformers judging to be a vain tautology, 
 'thought fit to omit it, appointing the Venite to be without the 
 'Invitatory.' (p. 77). — Alliance of Divine Offices. 
 
 Bp. Sparrow (ub 1C85) says: — 'This is an Invitatory Psalm ; 
 'for herein we do mutually invite and call upon one another, being 
 ' come before His presence to sing to the Lord, to set forth His 
 'praises, to hear His voice, as with joy and cheerfulness, so with 
 ' that reverence that becomes His infinite Majesty, worshipping, 
 'falling down, and kneeling before Him, using all humble behaviour 
 ' in each part of His Service and Worship prescribed to us by His 
 'Church.' (p. 21).— Rationale. 
 
 Dean Comber (ob. 1699) observes: — 'This Psalm, containing 
 ' directions and exhortations to prayer, to praise God, and to hear 
 ' His holy word, is a very proper preparatory for the following 
 ' duties, and the matter of it shews it was designed at first 
 ' for the publick Service, on the Feast of Tabernacles, as some 
 ' think or on the Sabbath-day, as others say: but St Paul judges it 
 ' fit for every day, while it is called to-day, (Heb. iii. 15.), and so it 
 ' hath been used in all the Christian world, as the Liturgy of 
 ' St Basil testifies for the Greek Church ; the testimony of St 
 'Augustin witnesses for the African Church; and for the Western 
 ' Church, all its ancient Offices retain it, and in the Capitulars it is 
 ' called the Invitatory Psalm ; yea, the very Jewish doctors have 
 'confessed it belongs to the times of Messiah, and therefore our 
 ' Reformers did very prudently place it here, before the Psalms, 
 ' Collects, and Lessons. It contains a three-fold exhortation ; first, 
 'to praise God; shewing, 1, the manner how, namely, externally 
 'and internally, (ver. 1, 2;) and, 2, the reason why, namely, 
 ' because of His infinite greatness, (ver. 3,) and His mighty power, 
 ' declared by His providence over all, (ver. 4,) and His creating of 
 ' all, (ver. 5.) The second exhortation is to pray to this mighty 
 ' God; as to the manner, very humbly, (ver. 6;) giving the reason 
 'for it, because it is His due from us, (ver. 7.) The third 
 'exhortation is to hear His word; directing us to the manner, 
 1 namely, speedily, willingly, and with tender hearts, (ver. 8;) and 
 ' warning us by the example of the Jews, whose sin is set before us, 
 ' (ver. 9,) and their punishments, (ver. 10 and 11;) that we may not 
 ' destroy our souls, by despising and distrusting God's word as they 
 ' did.' — (quoted in Mast's Book of Com. Prayer, p. 18). 
 
 Whkatly follows Comber almost ipsissimis verbis. (See Rat. 
 III. ofBlc of Com. Prayer, p. 126). 
 
 4 i 
 
1216 MOUSING PRAYER. — THE VE>"1TE. 
 
 Shepherd says:—' In the Service of the Western Church before 
 ' the Reformation, the Invitatory commonly was some select passage 
 ' or text of Scripture, which was recited in most of the Offices. In 
 'particular it was said immediately before and after Venite 
 ' Exultemus, and frequently introduced during the repetition of the 
 ' Psalm, though Venite Exultemus is called " the Invitatory Psalm, 
 ' yet, correctly speaking, the Invitatory itself comprehends only the 
 
 ' sixth verse It was repeated sometimes " perfectly,' and 
 
 ' sometimes " imperfectly." It was said to be repeated perfectly 
 'when the whole of it was repeated; and imperfectly when only a 
 'part was said. For different seasons, Festivals and Offices, 
 
 'different Iuvitatories were appointed This Invitatory in the 
 
 'course of reciting Venite Exultemus, appears to have been said 
 ' about eight or nine times at least. This is evident from Henry's 
 ' Primers; but it is not so easy to discover how often it was recited 
 ' perfectly, and how often imperfectly.' {p. 106).— Elucidation of 
 Book of Com. Prayer. Vol. L 
 
 The P>ev. W. Palmer observes:— ' This psalm has from a very 
 ' remote period been placed before the psalms of the N'octurn, in the 
 ' western churches. It is probable that the custom of prefixing one 
 ' or two psalms to the nocturnal office, arose from a desire to allow 
 ' some little time for the clergy and people to collect, before the 
 ' office began. In the time of Cassian, or early in the fifth century, 
 ' it was lawful for the brethren to enter the church at any time 
 ' before the end of the second psalm. In the following century, 
 ' this custom was probably thought inconvenient, so that Benedict 
 ' appointed two psalms to be chanted before the nocturns began, in 
 'order to afford sufficient time for the brethren to assemble: and of 
 ' these two psalms, the second was the 95th, or Venite Exultemus. 
 ' Amalarius also speaks of this psalm as occurring at the beginning 
 ' of nocturns, and he says that it was only sung on Sundays in his 
 'time, (a- »■ 820 -)> because the people, who were engaged in labour, 
 ' did not ordinarily- attend this service on the week days, but only 
 'cn Sundays; and therefore there was no need ot singing the 
 'Invitatory psalm to call them to church.' (p. 249).— Ong. Lit. 
 Vol. L 
 
 THE MANNER OF ' SAYING.' 
 
 f ' Then shall be said or sung.' 
 
 76. — It has long been a disputed point among 
 Ritualists, what is the distinctive difference between 
 'saying' and 'singing; To enter fully into the 
 controversy here would not only occupy more space 
 than the nature of this Work will admit, but could 
 lead to no practical good. It would, certainly, be an 
 interesting question, as a matter of antiquity; but 
 usefulness must take precedence of all 'penchant' 
 for ancient lore. 
 
THE MANNER OE SATING. 
 
 1217 
 
 The more usual interpretation given to these two 
 expressions is, that ' saying ' prescribes a rule by which 
 the Officiating Minister takes an essential part either 
 in (a) reciting what follows alone, as in the 
 Exhortation, &c. ; or in (b) leading the People clause 
 by clause, as in the Confessions, Lord's Prayer, Creeds, 
 &c. ; or in (c) repeating verse after verse alternately 
 with the People, as in the Psalms, Canticles, &c. 
 
 ' Singing,' on the other hand, appropriates no 
 exclusive part to the Officiating Minister, but he and 
 the People with the Choir, if any, are to unite their 
 voices and sing together. 
 
 77. — The choice of ' saying,' or ' singing,' is left by 
 the Eubric to the discretion of the Minister ; and he 
 will, of course, be regulated by the musical capacity of 
 his Choir, or Congregation, and the usage of the place. 
 The ' Venite,' and the Canticles, are very generally 
 chanted in Parish Churches, where there is any 
 tutored vocal strength in the Congregation, or among 
 the School Children competent to the task ; and where 
 this musical taste has not arrived at adequate 
 proficiency, sometimes the Doxology alone is chanted. 
 In Village Churches, which possess but a very small 
 amount of choral skill, if, indeed, any, the Venite, 
 Canticles, and Psalms, are generally 'said' throughout, 
 after the manner of ' plain reading.' The Minister 
 and People taking alternate verses. 
 
 78. — The reciting of the Psalms, and Canticles, 
 alternatim ; and the chanting of them antiphonally , 
 are both of immemorial usage, and this long usage 
 is the sole authority for these methods. 
 
 79. — At the word ' kneel ' in the 6th verse of the 
 Venite, it is not unusual to see in remote Village 
 Churches the aged poor make their ' obeisance.' But 
 the custom is almost obsolete. 
 
 Bp. Sparrow (ob. lfiS.5) observes, with respect to ' saying ' or 
 'singing' especially the Canticles: — ' These Hymns are to be said or 
 ' sung ; but most properly to be sung ; else they are not so strictly 
 ' and truly called Hymns, that is, songs of praise. And not only by 
 
 4i 2 
 
1218 MORNING PKAYEE. — THE VENITE. 
 
 ' the Church of England, but by all Christian Churches of old, was 
 'it so practised: and so holy David directs, {Psalm xlvii. 6.)- The 
 'profit of which singing Hymns is much many ways; especially in 
 ' this, that they inkindle an holy ilame in tbeminds and affections 
 'of the hearers.' {p. 33). — Rationale. 
 
 Abp. King says:—' The Church orders this and the other psalms 
 1 to be either said or sunt), as the people are best able to offer them ; 
 ' not being willing to lay a greater restraint upon them than the 
 ' Scripture has done, in which we have examples for both these 
 ' ways of praising God. Thus the praises of God were celebrated in 
 'the Jewish Church by '■singing," (2 Chron. xxix. 30.) and 
 'afterwards in the Christum Church, as appears from the language 
 'of St Paul, {Eph. v. 19; Col. iii. 16.) and, not to insist on those 
 'places which seem to require us to "say Psalms" such as Ps. 
 ' cxviii. 2, (Bible translation,) we find in Scripture several sacred 
 ' hymns, particularly of Hannah, the blessed Virgin, Zacharias, and 
 ' Simeon, and the saints in heaven, {Rev. viL 12; xi. 17), which are 
 'related to have been "said," by them respectively; and the 
 ' circumstances in the story do not make it probable that they were 
 ' sung.' — (quoted in Mant's Booh of Com. Prayer in loco.) 
 
 Coixis remarks:— ' The words "sung or said," every where 
 ' signify the same as "minister and people." The word, "sung," 
 ' relates to a hymn in parts; as in Choir service, one side " singing" 
 'one verse, and the other another: and the word, " said" relates 
 ' only to the Parochial service.' — {Ibid.) 
 
 Archdeacon Sharp remarks: — 'It is said of the Venite 
 ' Exullemus, the hymns for Easter-day, Gloria in Excelsis, the 
 ' whole Psalter, and Gloria Palri, that they should be said or snng. 
 'But it is not said whether this shall be done by the Priest or the 
 ' People; or if by both, whether jointly or alternative. Custom 
 ' therefore is our only authority for those various ways in which we 
 ' perform these parts of the Office in Choirs and Parish Churches.' 
 {p. ti2). — On the Rubrics and Canons. Charge. A. D. 1735. 
 
 The Rev. J. Jebb says: — ' In ancient times, it appears that the 
 ' Venite Exultemus was sung in a different way from the other 
 'Psalms: i.e. not to one uniform chant repeated at each verse, 
 ' or every two verses, but to variable strains, resembling the 
 
 ' arrangements of the Te Deum, and the other Canticles Of this 
 
 'method of singing the Venite all trace is lost in the Church of 
 
 ' England It is probable that it was observed on great Festivals 
 
 ' only The Psalms of the day, being variable in their character 
 
 ' and sentiments, obviously require a variety of chants. But the 
 ' performance of the Venite being, with the exception of one day in 
 'the year, namely, Easter-Sunday, an invariable part of the Morning 
 ' Service, I would beg to offer a suggestion as to the propriety of 
 'having it sung to an uniform Chant, changed only when "the 
 
 ' Responses are changed, as on the great Festivals, or in' Lent In 
 
 ' Parish Churches, where an imitation of some parts of the Choral 
 ' Service is professed, the Venite is often chanted, while the Psalms 
 ' are read. It is not necessary to enlarge upon the absurdity of this 
 'practice, which after having given the appropriate musical 
 ' expression to the invitation to praise, denies it to the act of praise 
 
THE MANNEK OJ? CHANTING. 
 
 1219 
 
 ' itself. Where partial chanting is used, (I speak of course only of 
 'Parish Churches, for in endowed Choirs it ought never to he 
 ' partial,) it would be much more consistent to confine it to the 
 ' Canticles after the Lessons, which have a character peculiarly 
 'their own. The usual custom of chanting the Venite and the 
 ' Jubilate, and reading the Psalms and the Te Deum, tends to 
 ' confuse the distinctive characters of the Canticles and the Psalms.' 
 O 269).— Choral Service. 
 
 The Rev. F. Procter observes: — 'In the Rubric preceding 
 ' Venite, there is an instance of confusion between the Ecclesiastical 
 ' tercns, reading, saying, and singing, which is found in other 
 ' Rubrics, which belong partly to the earlier Prayer-Books, and 
 'partly to the last revision. At that time the phrase to read 
 ' prayers was coming into use — probably to distinguish the settled 
 ' prayers of the Church from the extemporaneous effusions of 
 'dissenters.' {p. 193).— History of the Book of Com. Prayer. 
 
 The Rev. J. C. Robertson remarks on the expression 'saying' : — 
 ' Some persons think it necessary to speak of "saying prayers, and 
 ' tell us that this is the Prayer-Book expression. The words read, 
 
 'and say, however, appear to be there used indifferently Our 
 
 ' elder divines had no superstition on the point. The phrase " to 
 " say prayers " sounds affected in this sense, and is less expressive 
 ' than the other, inasmuch as it has uot like that, been convention- 
 ' ally restricted to the one signification of reciting the appointed 
 
 'service aloud from a printed Prayer-Book. (p. 61) I have 
 
 ' somewhere seen it asserted that by the word saying the Church 
 ' intends recitative, as distinguished from reading. But, as has been 
 ' already pointed out, the words are used indifferently in the 
 ' Prayer-Book." (p. 145). — Bom shall we conform to the Liturgy. 
 
 Mr. A. J. Stephens (Barrister-at-law) observes: — 'But it 
 ' should be remarked, that the word "said" is only opposed to the 
 " singing " here mentioned, and not to what is now called 
 ' chanting" which was the meaning of the word " dicat," used in 
 
 ' the older Rubric' ' The unbroken custom of the Church, has 
 
 ' prescribed the alternate recitation by Minister and People when the 
 ' Psalms are simply read; by the alternate sides of the Choir, in the 
 ' Choral Service.' ( p. 435).— Booh of Com. Prayer. E. H. S. 
 
 80. — The Chanting of the Canticles in the Morning 
 and Evening Services is now becoming so general in 
 the larger of our Churches, that great care, and 
 caution, and considerable tact in the management of 
 the Choir, as well as some judgment in the selection 
 of the tunes and chants, are almost essential points in 
 the qualifications of a Minister of the Church of 
 England in these modern times. There is no great 
 difficulty in collecting together good voices, but there 
 is much danger of the combined harmony overwhelming 
 individual devotion. This, in fact, is the foundation 
 
1220 MOENING PRATEE. — THE YISITE. 
 
 of most of the objections that have been raised 
 against the introduction of Chanting in our Parish 
 Churches. But an active and zealous mind, itself 
 imbued with faithfulness and piety, will be enabled 
 to remove much of this reproach by exercising 
 personal superintendence and a direct control over 
 every matter relating to the Choral arrangements, and 
 the Psalmody. The Clergyman here must admit no 
 Layman to be his ' alter ego ': and must watch, as well 
 the impression made upon the Congregation, as the 
 conduct and feeling of the ' voices.' If sufficient 
 force and compass can be found in the Sunday-School 
 Children; these will be found more tractable, and more 
 to be depended on : the only disadvantage is, their 
 early removal ; still, by a little system and forethought, 
 their places can be supplied from a reserve for ' such 
 cases made and provided.' We need say but little 
 more ; experience will suggest much, which cannot be 
 embraced in general remarks. Any opposition in the 
 Congregation will soon manifest itself by individual 
 listlessness or irreverence. Among the rude and 
 unlettered, the method frequently adopted to mark 
 disapprobation, is for the dissentient while in his 
 place in the House of God to retain the sitting 
 posture ; a course of conduct arguing a condition of 
 mind by no means enviable, or easily to be appeased 
 beyond a perfect submission to his individual will. 
 
 A complaint of this kind was laid before the late 
 Bp. of Durham, (Dr. Malthi/) by the Parishioners of 
 Heworth, (July 3rd, 1852.), when his Lordship 
 decided : — 
 
 ' In the celebration of Divine Service in the said Church I desire 
 'that the Psalms may be said; but I give permission that the 
 ' Gloria Patri, the Canticles, Te Dtum, and the Responses after the 
 « Ten Commandments, may be sung. I desire that the Minister, in 
 'saying the Prayers, do turn himself in such a direction, that his 
 ' back shall not "be towards the Congregation.'— Eccl. Gazette. Sept. 
 1852. 
 
 A few excellent observations on the subject of 
 singing, and chanting, we will annex ; following them 
 with a succinct account of the progress of Church 
 
'ME MANNER 01 CHANTING. 
 
 1221 
 
 Music in this country, delivered by Lord Stowell in 
 his decision in the case of HutcJrins v. Denziloe, and 
 which will convey much valuable information. 
 
 The Rev. J. Jkbb observes: — 'Every regular Choir ought to 
 ' consist of at least three adult voices, a bass, tenor, and counter- 
 ' tenor, on each side, with a proportionate number of Choir boys. 
 ' But this is the very lowest number, and such as ought to be 
 ' tolerated in the smaller Colleges only. If all the clerical members 
 ' were made to reside constantly, no Cathedral would be without a 
 'much larger force; which would generally consist of a double 
 
 'Choir, and sometimes of eighteen or twenty men. (/>. 296) 
 
 ' Much has been said of Congregational Chanting. If by this be 
 ' intended, the undersong of such of the Congregation as really 
 ' understand how to chant, the regular Choir forming the nucleus 
 ' and the choral harmony being audibly predominant, there can be 
 ' no objection to the practice. But if it be meant, that the 
 ' Congregation is to form the Choir; that every one, how unskilled 
 ' or ill endowed by nature soever, ought, as a matter of duty, 
 ' audibly to join, and that the Choral Chant is to be a confused buz, 
 ' or crash, and all expression, discrimination, and proportion of 
 ' harmony (the proper attribute of Choral Chanting) are to be 
 ' sacrificed, in order to support a supposed Christian principle, or 
 'privilege, in order to give an audible testimony to their faith, then 
 ' I can only say, that our musicians ought to give themselves no 
 'further trouble about harmony; that it ought to be suppressed 
 'altogether: that the melody may as well be abandoned too; in 
 ' short, that it would be better to drop all pretence to choral music. 
 ' Indeed, the Congregational Chant can be but a pretence. Every 
 ' musician knows that in order to give the proper effect to harmony, 
 'the parts must be nicely balanced, that the due proportion of 
 ' voices must be scientifically mixed. And if this is necessary in all 
 ' music, it is specially so in the Chant. Besides, to those who have 
 ' had any experience in the matter, it is notorious (and the 
 ' conviction increases with more intimate knowledge) that while 
 ' nothing is so easy as to Chant badly, no part of Choral music is so 
 ' difficult to do, I will not say well, but even tolerably. It is 
 ' unlike the Parochial metrical Psalm tune, where every syllable is 
 ' determinately fixed, and where ordinarily no more expression — or 
 ' variation of tone is required from the Congregation than from a 
 
 'barrel organ, {p. 29S) But objectionable as is the full 
 
 ' Congregational Chant, it is perfectly absurd to suppose that either 
 ' God can be honoured, or man edified, by the compulsory scream of 
 ' a whole School of children, bad enough in Parochial music, but 
 ' perfectly intolerable in the Chant. In their proper place, nothing 
 'can be more affecting than the voices of children, either as a 
 ' selected and well proportioned band of trained Choristers, or as 
 'joining in a voluntary song, by the side of their parents. But our 
 ' Parish system has been to compel all our School children to sing, 
 ' and that at the very top of their voices, without the slightest 
 ' regard to the autiphonal system, in such numbers as effectually 
 ' to drown such of the Congregation as attempt to throw in a 
 ' harmony. The same remark may be made as to the reading of 
 ' the Responses and Psalms, which they are taught to do at full 
 ■ pitch.' {p. 302).— Choral Service. 
 
1222 
 
 mokntbg peayer. 
 
 Archdeacon Saxdford observes:— ' The almost total discon- 
 ' tinuance of chanting those parts of oar ritaal, which as hymns of 
 ' praise seem to demand such recitation ; the manner in which the 
 ' selection of words and tunes is left to incompetent persons; the 
 'incongruous instruments which are intruded into our village 
 ' Churches; or the more scientific, but not less unbecoming display 
 ' attempted in many of our town Congregations, exhibit us in 
 ' unfavourable contrast with other Churches. Even where some 
 ' attempts at choral harmony are made, the real end in view is 
 ' most frequently lost sight of, and the choir is employed, not to 
 'lead the congregation, but to supersede it. Thus, instead of being 
 ' viewed as an integral and most important part of devotion; which 
 ' calls for full and united harmony, and is to furnish vent for ardent 
 ' and ecstatic feeling in liquid melody and exulting chorus; psalmody 
 ' has come to be regarded as a mere break in our service, to be filled 
 ' up, if not with what is absolutely ludicrous, at least with a mere 
 ' professional display. Such a state of things is sometimes justified 
 ' on the plea, that there is a deficiency of vocal talent amongst our 
 ' countrymen ; and that in many of our Parishes anything like 
 4 choral harmony is physically impossible. But the success which 
 ' has attended, even in rural districts, almost every attempt to 
 
 • improve our psalmody, when made in an earnest spirit, sufficiently 
 ' proves that what is wanted is not voice or ear, but a devout 
 ' interest in our service, and adequate pains and encouragement. 
 ' And though a high order of devotional music is not to be generally 
 ' expected or aimed at, yet simple psalmody might be realised by 
 'every congregation; and when all unite with one mouth and one 
 ' heart in praising God. such worship, even when rude and homely, 
 
 •is no unbecoming homage, {p. 237) The portions of the 
 
 ' Service to which it (chanting) seems most appropriate are the 
 ' Venite, the Canticles, the Gloria Patri. whenever it occurs, and the 
 ' Te Deum. In most cases, however, it will be found better to sing 
 ' than to chant, the last sublime hymn, — because, on account of its 
 ' length as a whole, and the shortness of the verses, an ordinary 
 ' choir will be more likely to execute correctly an easy service, 
 ' (such as Jackson's), than to sustain so prolonged a chant in 
 
 ' perfect tune and time. (;;. 239) One great advantage of chants, 
 
 ' services, and simple anthems is, that they do not weary. — yet by 
 ' constant repetition they become familiar, not only to "the quire, 
 1 but to the whole congregation : and are therefore better executed. 
 ' Whenever the selection is a metrical version, the tune adapted to 
 
 • it ought to be strictly ecclesiastical, not. as is sometimes the case, 
 ' an air from an opera arranged to sacred words.' {p. 240) — 
 Parochialia. 
 
 Lord Stowell {Sir Win Scott) in the well known case 
 of Hutchins v. Denzitoe gives the following excellent summary of 
 the history of Church Music in this country; after premising that 
 the Bishop might exercise a discretion as to ordering the Psalms to 
 be sung in Parish Churches as well as in Cathedrals: he says: — 
 ' In the primitive Churches, the favourite practice of the Christians 
 ' to sing Hymns in alternate verses, is expressly mentioned by Pliny, 
 ' in one of his Kpistles to the Emperor Trajan. The Church of 
 ' Rome afterwards refined upon this practice: — as it was their policy 
 ' to make their Ministers considerable in the eyes of the common 
 ' people; and one way of effecting that, was by appointing them sole 
 
CHURCH MUSIC. 
 
 1223 
 
 ' officers in the Public Service of the Church ; and difficult music 
 ' was introduced, which no one could execute without a regular 
 ' education of that species. At the Reformation this was one of the 
 'grievances complained of by the laity; and it became the 
 ' distinguishing mark of the lieformers to use plain music, in 
 ' opposition to the complex musical service of the Catholics. The 
 ' Lutheran Church, to which the Church of England has more 
 ' conformed in discipline, retained a choral service. The Calvinistic 
 ' Churches, of which it lias sometimes been harshly said, "that they 
 " think to find religion wherever they do not find the Church of 
 "Kome," have discarded it entirely, with a strong attachment to 
 ' plain congregational melody, —and that perhaps not always of the 
 ' most harmonious kind. The Reformation of the Church of 
 ' England, which was conducted by authority, as all reformations 
 ' should be, if possible, and not merely by popular impulse, retained 
 ' the Choral Service in Cathedrals and Collegiate Chapels. There 
 'are certainly, in modern usage, two services to be distinguished; 
 ' one the Cathedral service, which is performed by persons who are 
 ' in a certain degree Professorn of Music, in ivhich others can join 
 ' only by ear ; the other, in which the service is performed in a plain 
 ' way, and in which all the Congregation nearly take an equalpart. 
 ' It has been argued, that nothing beyond this ought to be permitted 
 'in ordinary Parochial service; it being that which general usage 
 ' at the present day alone permits. But that carries the distinction 
 ' further than the law will support — for, if inquiries go further back, 
 1 to periods more nearly approaching the Kel'mmation, there will be 
 ' found authority sufficient, in point of law and practice, to support 
 ' the use of more music even in a Parish Church or Chapel. The 
 'first Liturgy was established in the time of Edw. VI. in 1548. 
 ' This was followed, after a lapse of four years, by a second, which 
 'was published in the reign of the same King, in 1552; and the 
 ' third, which is in use at present, agreeing in substance with the 
 ' former, as ordained and promulged, 1 Eliz. in 1559. It is 
 'observable that these statutes of Edw. VI., which continue in 
 ' force, describe Even-service as Evensong. This is adopted into 
 ' the Statute of the first of Elizabeth. The' Liturgy also of Edw. VI. 
 1 describes the singing or saying of Evensong ; and in the 
 ' Communion Service the Minister is directed to sing one or more 
 ' of the Sentences at the Offertory. The same with regard to the 
 ' Litany ; — that is appointed to be sung. In the present Liturgy, the 
 ' Psalter is printed with directions that it should be said or sung, 
 'without any distinction of Parish Churches or others; and the 
 ' Rubric also describes the Apostles' Creed " to be sung or said by 
 ' the Minister and People" not by the Prebendaries, Canons, and a 
 ' band of regular Choristers, as in Cathedrals; but plainly referring 
 ' to the Service of a Parish Church. Again, in the Burial Service .— 
 ' part is to be sung by the Minister and People ; so also in the 
 ' Athauasian and iVicene Creeds. The Injunctions, that were 
 ' published in 1559 by Queen Elizabeth, completely sanction " the 
 '' continuance of singing in the Church" distinguishing between the 
 ' music adapted for Cathedral and Collegiate Churches, and 
 ' Parochial Churches; also in the Articles, for the Administration 
 'of Prayer and Sacraments set forth, in the further Injunctions of 
 'the same Queen, in 1504, the Common Pkayer is directed "to be 
 '" said or sung decently and distinctly, in such place as the Ordinary 
 " shall thiuk meet, for the largeness ami straitness of the Church 
 
1224 MORNING PRAYER. — THE VENITE. 
 
 " and Choir, so that the people may be most edified." If, then. 
 ' Chanting was unlawful any where but in Cathedrals and Colleges, 
 ' these Canons are strangely worded, and are of disputable meaning. 
 ' But in order to show they are not liable to such imputation, I 
 ' shall justify my interpretation of them by a quotation from the 
 "Reformatio Legnm,"— a work of great authority in determining 
 ' the practice of those times, whatever may be its correctness in 
 ' matter of law. With respect to Parish Churches in cities, it is 
 'there observed, " Eudem Parockiarum in urhibus const irutarum 
 " eril omnis, ratio festis et tlominicis diebus, nuaz prius Collegiis et 
 " Cathedralibus Ecclesiis (ul vocant) at/ributa fuit {cap. 6. Divinis 
 " Oj/iciis."') The metrical Version of the Psalms was then not 
 ' existing, the first publication not taking place till 15C2, and it was 
 ' not regularly annexed to the Book of Common Prayer till 1676, 
 'after which those Psalms soon became the great favourites of the 
 ' common people. The introduction of this Version made the 
 ' ancient Hymns disrelished; but it cannot be meant that they were 
 ' entirely superseded; for, under the Statutes of the Reformation, 
 ' and the usage explanatory of them, it is recommended that the 
 'ancient Hymns should be used in the Liturgy, or rather that they 
 'should be preferred to any others; though certainly to perform 
 'them by a select band with complex music, very inartificially 
 ' applied, as in many of the Churches in the country, is a practice 
 ' not more reconcilable to good taste than to edification. But to 
 ' sing with plain Congregational mvsic is a practice fully authorized, 
 ' particularly with respect to the concluding part of different 
 ' portions of the Service.' — Burn's Ecc. L. Phil. iii. 440; Cp.ipps' on 
 the Lan s Relating to the Church and the Clergy. 3rd edit./>. 643. 
 
 81. — The Doxologxj at the end of the Venite begins 
 at an even verse (the 12th), so that in those cases 
 where ' plain reading ' is adopted, this verse in due 
 rotation would fall to the Clerk and People to utter. 
 This, ritually, ought not to be: the second clause, 
 commencing, ' As it icas in the beginning] &c. is the 
 one appropriated to the Congregation wherever any 
 Eubrical direction is given ; as a reference to the 
 Prayer Book will show, where it will be found usually 
 headed by the word ' Answer.' In this, and all such 
 instances of the Doxology falling upon an even verse, 
 the Officiating Minister should at once proceed from 
 the verse preceding and repeat ' Glory be to the 
 Father,' &c, leaving the remaining clause as the 
 Response of the People. (See general Eubric, postea.) 
 
 82. — On Easter-Day, as the Eubric directs, the 
 Venite is to be omitted, and the Anthem appointed for 
 that day employed instead of it. This Anthem will be 
 found at the head of the Collect for Easter-Day where 
 the following Eubric occurs : — 
 
THE FOSTUJtE. 
 
 1225 
 
 J ' At Horning Prayer, instead of the Psalm, 0 come let us, &c. 
 ' these Anthems shall be sung or said.'— Present Book of Cora. 
 Prayer. 
 
 The Yenite, therefore, must not be super-added to 
 these Anthems on that day, as is practised in some 
 few Churches. 
 
 83. — On the Nineteenth day of the Month, the 
 'Venite' (Ps. xcv.) occurs in the regular course 
 of the Psalms appointed for that day : it is, therefore, 
 to be omitted in its place here, and not vrbere it 
 occurs iu the Psalms for the \§th day of the month. 
 The latter practice is contrary to the injunction of 
 the Rubric, consequently, the chanting of the Venite 
 after the usual manner must give place for that 
 one day. 
 
 TUB POSTURE. 
 
 [Minister and People still standing.] 
 
 84. — The Posture to be assumed by Minister and 
 People during the repeating of the Canticles, and 
 Psalms, is to be that of standing ; no fresh Rubrical 
 direction is necessary, as all are already in that 
 posture from the injunction preceding the Gloria 
 Patri. (See antea, Sect. 17 ; 70.). 
 
 Bp. Sparrow {ob. 1685) observes: — ' When we sing or say these 
 ' Hymns, we stand, which is the proper posture for thanksgiving 
 ' and lauds {Ps. cxxxiv), " Praise the name of the Lord standing in 
 " the courts of the Lord." And 2 Chron. vii. 6. The erection of 
 ' the body fitly expresses the lifting up of the heart in joy, whence 
 ' it is that rejoicing in Scripture is called the lifting up of the head. 
 
 ' {St Luke xxi. 28) So then, joy being a lifting up of the soul, 
 
 ' and praise and thanksgiving being effects of joy, cannot be more 
 'fitly expressed, than by erection, and lifting up of the body, 
 ' standing in the courts of the Lord,' when we sing praise unto Him.' 
 {p. 34).— Rationale. 
 
 Wheatly {ob. 1742) remarks:— 'When wo repeat the Psalms 
 ' and Hymns we stand; that, by the erection of our bodies, we may 
 'express the elevation or lifting up of our souls to God. Though 
 ' another reason of our standing is, because some parts of them are 
 ' directed to God, and others are not : as therefore it would be very 
 ' improper to kneel at those parts which are not directed to Him ; 
 ' so it would be very indecent to sit, when we repeat those that are. 
 ' And therefore because both these parts, viz. those which are, and 
 ' those which are not directed to God, are so frequently altered, and 
 
MORNING PKA.YEB. 
 
 'mingled one with another, that the most suitable posture for each 
 'of them cannot always be used: standing is prescribed as a posture 
 ' which best suits both together; which is also consonant to the 
 'practice of the Jewish Church recorded in the Scripture. For we 
 ' read, that while the Priests and Levites were offering up praises to 
 ' God, all Israel stood. And we learn from the ritualists of the 
 ' Christian Church, that when they came to the Psalms, they 
 ' always shewed the affection, of their souls by this posture of their 
 ' bodies.' (p. 131).— Rat. III. of Book of Com. Prayer. 
 
 THE PSALMS. 
 
 % ' Then shall follow the Psalms in order as they be appointed. 
 ' And at the end <fc. — Present Book of Common Prayer. 
 
 85. — The Psalms occupy the same position here as 
 they did in the Matins of the Nocturnal Office of the 
 uureformed Breviaries. 
 
 The practice of Psalmody in the Christian Church 
 is, doubtlessly, derived from the Synagogue worship of 
 the Jews; and in the earliest ages, the Psalms were 
 always chanted or sung. One of the Ministers would 
 begin a verse, and the People join in its conclusion. 
 (Apos. Const, ii. 57.). Constant use is made of the 
 terms, Bsalmi Besponsorii, and Besponsoria, by ancient 
 writers ; but whether they refer to this 'joining in ' of 
 the People, or to the character of the Psalms as 
 responding to the subject of the Lessons, is uncertain, 
 (see Bingham's Antiq. of Chr. Ch. b. xiv. c. 1.). "We 
 find, moreover, that in subsequent times the number 
 of Psalms repeated at a Service were very arbitrary ; in 
 fact, there were as many rules and arrangements as 
 there were Churches or Monasteries. Sometimes they 
 would repeat twenty, thirty, sixty, or more Psalms in a 
 Service (Cassian Instit. Ccenob. ii. 2.). By the rule 
 of Columbanus (c. 7). the whole Psalter ' would be 
 occasionally sung in two nights. In Spain three 
 Psalms were generally sung in an office ; while in the 
 mediaeval Church of our own country twelve was the 
 usual number; but in Quignon's reformed Breviary, 
 the Psalter was so arranged that it might be gone 
 through in a week. Our own Keformers improved 
 upon this, and apportioned the entire Psalter so that its 
 
THE PSALMS. 
 
 1227 
 
 repetition should occupy exactly a month ; hence the 
 Rubrical direction introduced in the prefatory portion 
 of the Book of Common Prayer in 1549 ; and which, 
 at the last Eevision in 1662, was amended as 
 
 follows : — 
 
 ' The Psalter shall be read through once every month as it is 
 ' there appointed, both for Morning and Evening Prayer. But in 
 ' February it shall be read only to the 28th, or 29th day of the 
 ' Month. 
 
 'And whereas January, March, May, July, August, October, 
 ' and December, have one and thirty days a-piece; 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 ensuiug.' 
 (1662)— Present Bool: of Com. Prayer. 
 
 By this arrangement, which embraces a period of 
 exactly thirty days, the average number of Psalms 
 repeated daily is six ; three in the Morning Service, 
 and three in the Evening Service, the 119d/i Psalm 
 being divided into twenty-two portions on account of 
 its extreme length, and so as to accord with the 
 scheme thus imposed. Whenever, therefore, the Zlst 
 day of a month arrives, the Psalms prescribed for the 
 30^ are to be repeated.* 
 
 * In the American Lituhgy the Rubric is: — 
 ' Then shall follow a Portion of the Psalms, as they are appointed, or 
 ' one vf the Selections of Psalms set forth by this Church.' 
 
 In front of the Psalter are placed these ' Selections,' ten in 
 number; and they are ' to be used instead of the Psalms lor the 
 day, at the discretion of the Minister.' Each ' Selection' comprises 
 about two or three Psalms; and at the end of them are arranged, 
 as the Rubric reads, other 
 
 ' Portions of Psalms, to be sung or said, at Morning Prayer, on 
 ' certain Feasts and Fasts, instead of the Venite Exultemus, when 
 ' anu of the foregoing Selections are to follow instead of the Psalms, 
 ' as in the Table.' 
 
 This 'Portion' appears to be groups of verses gathered from 
 various Psalms, and intended to be used as Invitatories on Christ- 
 mas-day, Ash- Wednesday, Good-Friday, Ascension-day, and Whit- 
 Sunday. 
 
 The Table referred to is that of the 1 Proper Psalms on Certain 
 Days ' like that in our own Liturgy : but it is headed by this Rubric 
 annexed : — 
 
 ' And, on Days of Facing and Thanksgiving, appointed either by 
 'the civil or by the Ecclesiastical Authority, the Minister may 
 ' appoint such Psalms as he shall think fit in his discretion, unless 
 ' any shall have been appointed by the Ecclesiastical Authority, in 
 ' a Service set out for the Occasion ; which, in that case, shall be 
 ' used, and no other.' 
 
1228 
 
 MOENING FEAYER. 
 
 86. — For Certain Days, especial Psalms are 
 appointed in the Book of Common Prayer, as better 
 adapted to the particular seasons of the Church ; 
 and on occasions of Public Fast, and Thanksgiving, 
 those Psalms, which have a more apparent application 
 to the circumstances calling for such religious 
 observances, are selected by the authorities -who draw- 
 up the Forms of Prayer. This custom of selecting 
 ' Proper Psalms ' for certain days, and particular 
 occasions, is of very ancient date, as may be gathered 
 from St Chrysostom, and other writers, (Chrysos. 
 Com in Psal. ; Athanas. Ep. ad Marcel. ; Cassian 
 Inst. iii. c. 3) ; and the choice was usually made by 
 the Bishop of the Diocese. (Athanas. Apol. 2. Contr. 
 Arian.). 
 
 87. — The Psalms selected for the Church's 
 Festivals are prescribed in the Liturgy in a Table 
 before the Calendar ; and this Table must be referred 
 to by the Officiating Minister as these Holydays 
 successively arrive. The absence of Trinity Sunday 
 from the enumeration was an accidental omission 
 on the part of the Revisers of the Prayer Book. 
 The error, however, cannot now be remedied except 
 by proper Authority ; and therefore individual 
 Clergymen must not take upon themselves to supply 
 the defect according to their private judgment and 
 opinion. The Table of Psalms is as follows : — 
 
 T ' Proper Psalms on Certain Dats. 
 
 
 •Hattint. 
 
 Evemong. 
 
 
 Mattint. 
 
 
 ' Christmas- Day. 
 
 19. 45. 85. 
 
 89. 110. 132. 
 
 1 Easter-Day. 
 
 2. 57. 111. 
 
 113. 114. 118. 
 
 • Ash- Wednesday. 
 
 6.32.38. 
 
 102. 130. 143. 
 
 ' Aseention-Day. 
 
 8.15. 21. 
 
 24. 47. 108. 
 
 ' Good-Friday. 
 
 22. 40. 54. 
 
 69. 83. 
 
 • rnw ftiWnt 
 
 48. 68. 
 
 104. 145." 
 
 88. — The Version of the Psalter employed iu the 
 
 present Book of Common Prayer is 
 
 that found in 
 
 And a Kubric after the Table allows that 
 ' The Minister may use one of the Selections, instead of any one of 
 ' the above Portions.' 
 
THE l'SALMS. 
 
 1229 
 
 Cranmer's Bible, called the Great Bible, published in 
 1539. It was in general use in Churches till the 
 appearance of James's Bible in 1611, the present 
 Authorized Version ; and was the translation of 
 Tyndale and Coverdale. The reason for retaining 
 this version was, because it was not so close and 
 literal as the more modern translation, and therefore 
 was better adapted by its smooth and harmonious 
 periods to singing, and to musical composition. 
 
 89.— It will be useless to speak of the invaluable 
 merits of these Psalms, when the experience of every 
 true Christian can bear ample testimony to the 
 spiritual comfort and satisfaction the serious perusal 
 of them confers ; and when so many good and 
 learned divines have laid open their excellences, and 
 their treasures for our meditation. Bp. Home's able 
 exposition will well reward the Beader's examination ; 
 yet, probably, a brief comment or two from the works 
 of other holy men may not be unacceptable in this 
 place. 
 
 Hooker (ob. 1G00) says: — 'The ancients, when they speak of 
 'the Psalms; use to fall into large discourses, shewing how this 
 ' part, above the rest, doth of purpose set forth and celebrate all the 
 'considerations and operations which belong to God: it magnifieth 
 'the holy meditations and actions of divine men: it is of things 
 ' heavenly an universal declaration; working in them whose hearts 
 ' God inspireth with the due consideration thereof, an habit or 
 ' disposition of mind, whereby they are made fit vessels both for 
 ' receipt and for delivery of whatsoever spiritual perfection. What 
 ' is there necessary for men to know which the Psalms are not able 
 'to teach? They are to beginners an easy and familiar intro- 
 ' duction a mighty augmentation of all virtue and knowledge 
 ' in such as are entered before, a strong confirmation to the most 
 ' perfect heroical magnanimity, exquisite justice, grave moderation, 
 ' exact wisdom, unwearied patience, the mysteries of God, the 
 ' sufferings of Christ, the terrors of wrath, the comforts of grace, the 
 ' works of Providence over this world, and the promised joys 
 ' of that world which is to come, all good necessarily to be either 
 'known, done or had, this one celestial fountain yieldcth. Let 
 ' there be any grief or disease incident to the soul of man, any 
 ' wound or sickness named for which there is not in this treasure- 
 ' house a present comfortable remedy at all times ready to be found. 
 ' This is the very cause why we iterate the Psalms oftener than any 
 'other part of Scripture "besides; the cause wherefore we inure 
 ' the People together with their Minister, and not the Minister alone, 
 ' to read them, as other parts of Scripture he doth.' — Eccl. Polity 
 
1230 
 
 MORNING PRATES. 
 
 Br. Sparrow (ob. 1G85.) writes: — 'The Psalms follow, which 
 ' the Church appoints to be read over evert/ month, oftener than 
 'any other part of holy Scripture: so was it of old ordained, saith 
 
 'St Chrysostom, {Bom. 6. de pamit.) (p. 21.) David's Psalms 
 
 ' are digested forms of prayers, thanksgivings, praises, confessions 
 'and adorations, fit for every temper and every time. Here the 
 ' penitent hath a form of confession. He that hath received a 
 'benefit, hath a thanksgiving; he that is in any kind of need, 
 ' bodily or ghostly, hath a prayer: all have lauds, and all may adore 
 'the several excellencies of Almighty God in David's forms; and 
 ' these a man may safely use, being composed by the Spirit of God, 
 ' which cannot err: whereas other books of prayers and devotions, 
 ' are, for the most part, compos'd by private men, subject to error 
 ' and mistake, whose fancies, sometimes wild ones, are commended 
 ' to us for matter of devotion ; and we may be taught to blaspheme, 
 ' while we intend to adore, or at least to abuse our devotion, when 
 ' we approach to the Throne of Grace, and offer up an unclean 
 ' beast instead of an holy sacrifice. May we not think, that this 
 ' amongst others hath been a cause of the decay of right and true 
 ' devotion in these latter days, namely, the neglect of this excellent 
 ' book, and preferring men's fancies before it ? I deny not, but that 
 ' Collects and other parts of devotion, which the consentient 
 ' testimony and constant practice of the Church have commended 
 ' to us, may, and especially the most divine prayer of our Lord 
 ' ought, to be used by us in our private devotion j but I would not 
 'have David's Psalms disused, but used frequently, and made as 
 ' they were by Athanasius and St Jerome, a great, if not the greatest 
 ' part of our 'private devotions, which we may offer up to God, as 
 ' with more safety, so with more confidence of acceptation, being the 
 'inspiration of that holy Spirit of God, who, when we know not 
 ' what to say, helps our "infirmities both with words and affections, 
 ' (Rom. viii."26.) If any man thinks these Psalms too hard for him 
 ' to understand, and apply to his several needs; let him make trial a 
 ' while, and spend that time in them, which he spends in human 
 ' compositions; let him study them as earnestly as he does books of 
 'less concernment; let him "pray the holy Spirit that made them, to 
 ' open his eyes, to see the admirable use of them ; let him intreat 
 'holy and learned guides of souls to direct him in the use of them; 
 ' and by the Grace of God, in the frequent use of them, he may 
 ' attain to the primitive fervour, and come to be a man, as holy 
 ' David was, after God's own heart ' ( p. 23.)— Rationale. 
 
 Dean Comber {ob. 1G99.) remarks: — 'The book of Psalms is a 
 ' collection of praises and prayers indited by the Spirit, composed by 
 ' holy men on various occasions, and admirably suited to Public 
 ' Worship. They contain variety of devotions agreeable to all 
 ' degrees and conditions of men, so that, without much difficulty, 
 ' every man may apply them to his own case, either directly or 
 ' by way of accommodation ; for which cause, the Church useth 
 ' these oftener than any other part of the Scripture. It is certain. 
 ' the Temple Service consisted chieflv of forms taken out of this 
 ' book of Psalms, (1 Citron, xvi. 1. 7—37; 1 Citron, xxv. 1, 2:) and 
 ' the prayers of the modern -Tews are also most chiefly gathered 
 ' from thence.'— (quoted in Mast's Book of Com. Prayer p. 19.) 
 
THE PSALMS. 
 
 1231 
 
 Abp. Seckeb writes:— 'It hath been objected, that, granting 
 ' the use of this translation to be justifiable, yet the manner in 
 ' which we use it is not. For we read it on just as the Psalms 
 'lie: and thus we blend together those of joyful and those of 
 ' sorrowful import, without distinction and without method; yet we 
 ' cannot be supposed to vary our affections so quick as this requires. 
 ' But it should be remembered that on the principal stated/asfs and 
 'festivals, and on all occasional ones, Psalms proper to them are 
 'appointed out of the Common Course. On days indeed, which 
 ' have nothing so particular in them, we follow the order in which 
 ' they are set down. For we could not vary it without omitting 
 ' some of them, which none of them deserve, or disposing them in a 
 'way intirely new. Now what that should be, would be very 
 ' hard to settle : and whatever was done, at least as many faults 
 'would be found then, as now. The present arrangement is 
 ' certainly older than our Saviour's days: the Publick Offices of the 
 ' whole Christian Churches have followed it from the very first 
 ' account of them that we have; and why should we make altera- 
 ' tions, only to raise perplexities? '— Works. Vol. 3. p. 417. 
 
 Wheatly observes:— ' The Book of Psalms 'is a collection 
 ' of prayers and praises indited by the Holy Spirit, composed by 
 ' devout men on various occasions, and so suited to Public Worship, 
 ' that they are used by Jews as well as Christians. And though 
 'the several parties of Christians differ in many other things; 
 'yet in this thev all agree. They contain variety of devotions, 
 'agreeable to all degrees and conditions of men; insomuch that, 
 'without much difficulty, every man may, either directly or by 
 ' way of accommodation apply most of them to his own case. 
 ' For which cause the Church useth these oftener than any other 
 ' part of Scripture. Nor can she herein be accused of novelty : since 
 ' it is certaiu the Temple Service consisted chiefly of forms taken 
 ' out of the Psalms ; and the prayers of the modern Jews also 
 ' are mostly gathered from thence. The Christians undoubtedly 
 'used them in their Public Service in the times of the Apostles; 
 ' and in the following ages they were repeated so often at the 
 ' Church, that the meanest Christians could rehearse them by heart 
 'at their ordinary work. (p. 127.). ..The present division of the 
 ' Book of Psalms into several portions (whereby two separate 
 ' portions are affixed to each day, and the circle of the whole to the 
 ' circuit of the month) seems to be more commodious and proper 
 ' than any method that had been used before. For the division 
 ' of them into seven portions called nocturns, which took up the 
 1 whole once a week (as practised in the Latin Church,) seemed too 
 ' long and tedious. And the division of them into twenty portions, 
 ' to be read over in so many days, (as in the Greek Church,) though 
 ' less tedious, is too uncertain, every portion perpetually shifting its 
 ' day : whereas in our Church, each portion being constantly fixed 
 ' to' the same day of the month, {except there be proper Psalms 
 ' appointed for that day,) the whole course is rendered certain and 
 'immovable; and being divided into threescore different portions, 
 ' (i. e. one for every Morning, and one for every Evening Service) none 
 'of them can be thought too tedious or burdensome, (/>. 132). ..The 
 ' Psalms we use in our dailv Service are not taken out of either of 
 ' the two last translations of the Bible, but out of the great English 
 
 4 K 
 
1232 
 
 MOENING l'EATEE. 
 
 ' Bible, translated by William Tyndal and Miles Coverdale, and 
 ' revised by Archbisbop Craniner: lor when the Common Prayer 
 ' was compiled in 1M8, neither of the two last translations were 
 ' extant. ..The reason of the continuance of which. ..is the plainness 
 ' and smoothness of this translation : for the Hebraisms being 
 ' not so much retained in this as in the late translations, the verses 
 'run much more musical and fitter for devotion.' (p. 133.) — Rat. 
 ' III. of Book of Com. Prayer. 
 
 Shepherd states: — 'Being not merely works of human 
 'ingenuity, but dictated by the Spirit of God, they (the Psalms) are 
 'adapted to all states and conditions of the Church. They are 
 ' found to be as useful to Christians of the present day, as" they 
 'were formerly to the Jews, or even to the persons themselves 
 ' by whom they were originally written. ..Whatever difference of 
 ' opinion may have existed among the ancient Christians, either 
 ' with regard to speculative points of Theology, or external forms of 
 ' worship, all agreed in the use of these "Psalms, as the most 
 
 'effectual instrument of devotion (p. 113.) From the times 
 
 ' of the Apostles, the recitation of Psalms has everywhere formed one 
 ' principal part of the Service of the Church. Some of the early 
 'Christians, in particular those of the East, rehearsed sometimes 
 ' twenty, sometimes sixty Psalms in one day. About the year 350 
 ' in the Churches of Egypt, twelve were repeated in the morning, 
 ' and the same "number in the evening. This practice made its 
 ' way into the Western Church; for from Jerom we learn, that the 
 ' whole book of Psalms was read over once in seven days. If 
 'twenty- four were read every day, the whole would be read in 
 
 'somewhat less than a week. (/>."l20.) For retaining the old 
 
 ' translation of the Psalms our Reviewers have been very unjustly 
 ' censured. In their vindication, it may be remarked, that they 
 ' probably entertained an opinion, now very general among the 
 ' learned that the old translation of the Psalms is preferable to the 
 ' new. Coverdale's translation, (for neither Tyndal nor Rogers had 
 ' any share in translating the Psalms), being unfettered with 
 ' the idiom of the Hebrew, is expressed with greater freedom, 
 ' and with more regard to the genius of one language than the 
 'new translation; which, from too servile an adherence to the 
 'letter of the original, is often more harsh in its construction 
 
 'and less harmonious in its periods.' {p. 127.) Elucid. of Book 
 
 of Com. Prayer. Vol. L 
 
 The Rev. J. Jebb says: — 'The appointment of a monthly 
 'course of Psalms is peculiar to the Church of England, but there 
 ' is no such thing as universal consent with respect to the division 
 ' of the Psalter for the purposes of devotion. From the earliest 
 ' times of Christianity, a wide difference upon this point prevailed 
 ' between Churches that were in the most harmonious communion, 
 ' and even between the various parts of the same Diocese or 
 ' Province. (Bingham xiv. c. 1. §. 5.). The daily use of the Psalter 
 'is a catholic principle: but there is no Catholic rule as to the 
 ' precise method of its employment.' {p. 273.)— Choral Service. 
 
 The Rev. J. C. Robektsox remarks:—' There yet remain some 
 'things which, though not prescribed, are generally observed ; e.g. 
 'standing up at the beginning of Morning and Evening Prayer; 
 
' SATING OE SINGING ' THE PSALMS. 1233 
 
 'joining in the Tersanctus; giving out the Psalms of the dag ; and, 
 '(which has always been the most remarkable instance of this 
 'kind), reading the Psalms in the alternate manner. As to this last, 
 'there is in our Rubric no direction that the People shall join with 
 ' their lips in the Psalms at all ; much iess that they shall recite the 
 'verses alternately with the Minister. Bishop Bedell, we are told, 
 ' used to read the whole throughout, saying that he found no 
 ' authority for a different practice. (Life in Hone's Eminent 
 ' Christians, ii. 260.). Yet so completely has the tradition been 
 ' regarded as a rule, that we find the Puritans continually complain- 
 ' ing of the alternate reading as a grievance inseparable from the 
 ' Church without fresh legislation. A petition is presented by 
 'Howell and others to the Convocation of 1562, praying "that 
 "the Psalms be sung distinctly by the whole Congregation, or said 
 " with the other Prayers by the minister alone." (Strype, annals, i. 
 '335.). Hooker, in replying to those who found fault with the 
 ' saying alternately, does not give any hint that the Church is 
 ' not accountable for the custom, or that Ministers are not bound to 
 ' use it, but puts forth his majestic strength in defending it on 
 'its own merits. (Eccl. Pol. v. 37 — 39.) The Episcopal Divines 
 'at the Savoy take a similar course; (Cardwell Conf. 305 — 338.); 
 ' and, although it was proposed at the last Revision that the practice 
 1 should be enjoined by an express Rubric, (as we learn from 
 ' Sancroft's MS.) no alteration was then introduced— the sanction of 
 'custom being apparently regarded as sufficient.' (p. 298.). — Bow 
 shall we Conform to the Lit. 
 
 THE MANNER OF ' SAYING OR SINGING ' THE PSALMS. 
 
 90. — We have now to consider the manner in 
 which the Psalms are to be used : and herein we have 
 no rule prescribed by the Eubrics of the Liturgy ; nor 
 is it laid down ly whom the Psalms are to be ' said 
 or sung.' Long and universal custom is our only guide 
 and authority in these points ; and usage directs 
 that in Parish Churches the Minister and People 
 are to read alternate verses : while ' in places where 
 they sing' the two sides of the Choir are to reply 
 antiplionally to each other. The same rule holds with 
 regard to the Venite, the Canticles, and the other 
 constant Psalms placed in the Morning, and Evening, 
 Prayers. 
 
 91. — "We gather from Chrysostom, Cassian, Bing- 
 ham, and more early writers, that the original practice 
 was for the entire Congregation, Minister and People, 
 to sing the Psalms together. In Egypt, one only 
 would sing, the Congregation the while sitting to listen 
 
 4 k2 
 
1234 
 
 MOENING PHAYER. 
 
 to him. It appears, that the custom of reciting the 
 Psalms alternatim was in use in the Eastern Church 
 at a very remote period (Basil. Ep. 63.) And from 
 the Eastern was introduced into the Western Church 
 at Milan by St Ambrose : the practice, very probably, 
 derives its origin from the J ewish Temple "Worship ; 
 in which they were accustomed to sing together by 
 course. (See 1 Chron. xvi. xxv ; Ezra iii. 10, 11 ; 
 Nek. xii. 31. 38; Isai. vi. 3.). And the peculiar 
 parallelisms observable in the structure of the Psalms 
 confirms this supposition. (Loivth. Lect. on Heb. 
 Poetry.) But exceptions were taken at the Savoy 
 Conference in 1661 by the Presbyterian Divines 
 against the alternate reading of the Psalms and 
 Hymns, and the repetitions and responsals of the 
 Clerk and People, as being contrary to Scripture. 
 The Bishops' answer, however, refuted this charge, 
 and the custom has survived. (Caedwell's Conf. 
 305, 339.) 
 
 Bp. Sparrow, writes: — 'These Psalms we sing or say by course, 
 'the Priest one verse, and the People another; or else one side of 
 ' the Choir one verse, and the other side another, according to the 
 ' antient practice of the Greek and Latin Church ; (Socrat. Hist. 
 'L 6. c. 8. Theodoret. 1. 2. c.24. Basil Ep. 63.): and according to the 
 ' pattern set us by the Angels, (Esay. vi. 3.) who sing one to another, 
 ' Holy, Holy, Holy. These reasons may be given for this manner 
 ' of singing by course. First, that we may thus in a holy emulation 
 ' contend, who shall serve God most affectionately, which our Lord 
 'seeing and hearing, is not a little pleas'd. (Tert. 1. 2. ad nx.) 
 ' Secondly, that one relieving another we may not grow weary of 
 ' our Service. {St Aug. Conf. 1. 9. c. 7.).' (/>. 24.)— Rationale. 
 
 Dean Comber remarks: — 'The Christians undoubtedly used 
 ' them (the Psalms) in their Publick Service in the Apostles times, 
 ' (1 Cor. xiv. 26; Col. iii. 16); and in the following ages it is plain, 
 ' that they sang the Psalms in the Church by turns, each side 
 'answering the other: indeed it appears the Psalms were placed 
 'about the beginning of the Prayers, soon after the Confession; 
 ' and that they were so often repeated at Church, that the poorest 
 ' Christians could say them by heart, and used to sing them at their 
 ' labours, in their houses, and in the fields. The author of them, 
 'holy David, first set them to vocal and instrumental musick; and 
 ' pious antiquity did use them in their assemblies with musick also; 
 ' and so we may very fitly do, where we have convenience, for this 
 ' makes our Churches the very emblem of the heavenly choir, 
 ' which is always represented as praising God in this manner: and 
 ' experience shews, that musick works very much on the affections 
 ' of well-tempered men ; it calms their minds, composes their 
 
' SATING OB SINGING ' THE PSALMS. 1235 
 
 'thoughts; excites their devotion: and fills their soul with a 
 ' mighty pleasure, while they thus set forth His praise.'— (quoted in 
 M ant's Book of Com. Prayer, p. 19.) 
 
 Abp. King says:— 'As the Scriptures prescribe us the use of 
 ' Psalms in the praises of God, so they encourage us to offer those 
 ' praises by way of responses, or answering. For this we have the 
 'best example that can be desired, even the blessed angels and 
 ' glorified saints. So in Isaiah, vi. 3. " And one cried unto another, 
 
 " Holy, holy, holy, is the Lord of Hosts." And it is agreeable to 
 
 'St Paul's command of "teaching and admonishing one another in 
 " Psalms," &c; which supposes every one to have a share in them, 
 ' either by turns, or by bearing a part. This way of praising God 
 ' by answering one another is the most ancient we find in Scripture: 
 'for thus Miriam praised God, (Exod. xv. 21): and the last song 
 'recorded in Scripture is of the same sort, {Rev. xix.). According 
 'to these Scripture examples the People are allowed to bear their 
 ' part in the Psalms, and either to sing or say them by way of 
 ' answering.' — (quoted in Mant's Booh of Com. Prayer.) 
 
 Wheatly observes: — ' The custom of singing or repeating the 
 ' Psalms alternately, or verse by verse, seems to be as old as Chris- 
 ' tianity itself. Nor is there any question to be made but that the 
 ' Christians received it from the Jews; for it is plain that several 
 ' of the Psalms, which were composed for the public use of the 
 ' Temple, were written in amcebieick, or alternate verse. To which 
 ' way of singing, used in the Temple, it is probable the vision of 
 ' Isaiah alluded, which he saw of the Seraphim crying one to an- 
 ' other, Uoly, holy, holy, &c. That it was the constant practice of 
 ' the Church in the time of St Basil, we have his own testimony : 
 
 'for he writes, that the people, in his time "rising from their 
 
 " prayers, proceeded to singing of Psalms, dividing themselves into 
 " two parts, and singing by turns." Ever since which time it has 
 ' been thought so reasonable and decent, as to be universally practised. 
 ' What Theodoret writes, that Flavianus and Diodorus were the first 
 ' that ordered the Psalms of David to be sung alternately at Antioch, 
 ' seems not to be meant of the first institution of this custom, but 
 'only of the restoring of it, or else of the appointing some more 
 ' convenient way of doing it. Isidore says, that St Ambrose was 
 'the first that introduced this custom among the Latins; but this 
 'too must be understood only in relation to some alterations that 
 ' were then made; for Pope Celestine, as we read in his life, applied 
 ' the Psalms to be sung alternately at the celebration of the Eu- 
 ' charist. This practice, so primitive and devout, our Church 
 ' (though there is no particular liubric to enjoin it) still continues 
 ' in her service either by singing as in our Cathedral Worship, or by 
 ' saying as in the Parochial. For in the former, when one side of 
 'the Choir sing to the other, they both provoke and relieve each 
 ' other's devotion : they provoke it (as Tertullian remarks) by a 
 'holy contention, and relieve it by a mutual supply and change: 
 ' for which reasons, in the Parochial Service, the reading of the 
 ' Psalms is also divided between the Minister and the People. And 
 'indeed, did not the Congregation bear their part, to what end does 
 ' the Minister exhort them to praise the Lord t or what becomes of 
 ' their promise, that their mouths shall shew forth his praise ? To 
 ' what end again is the Invitatory (0 come, let us sing unto the 
 
1236 MOUNINO PBA.YEB. — THE PSALMS. 
 
 ' Lord, &c.) placed before the Psalms, if the People are to have no 
 ' share in praising Him in the Psalms that follow ?' ( p. 129).— Rat. 
 III. of Book of Com. Prayer. 
 
 Shepherd remarks:— 'In the early ages of Christianity, when 
 ' Psalmody was considered as a principal part of the Public Worship, 
 ' different Churches recited the Psalms in different ways. 1. They 
 ' were sometimes sung by the whoh Congregation ; meD, women 
 'and children all uniting their voices. This is thought to have 
 ' been the most ancient, and was, before the introduction of alternate 
 ' Psalmody, the most general practice. 2. In the Egyptian monas- 
 ' teries, one person standing recited all the Psalms, (except the last) 
 'the rest of the people sitting with humility, and listening with 
 ' reverence. 3. Sometimes one person repeated the former part of 
 ' the verse, as we may now properly express it, and was joined 
 ' by the Congregation in the close of the sentence. Even in the 
 ' Service of those Churches where alternate recitation was generally 
 ' practised, this mode, for the sake of variety, was occasionally 
 ' adopted. 4. A fourth way was, for the Congregation to divide 
 
 ' into two parts, and to sing," or rather chant alternately verses 
 
 ' But after all it must be confessed, that, from the writings of the 
 ' primitive Fathers, we cannot, in this instance, prove anything like 
 'uniformity of practice. Whatever might be the origin of the 
 1 alternate recitation of Psalms and Hymns in the Christian Church, 
 ' we can trace its existence to about the close of the first centurv: and 
 ' we know that this practice nearly corresponds with what is related 
 ' in the Old Testament of Moses and Miriam. It agrees with the cns- 
 ' torn of the Jewisn Church: and that our Saviour and His disciples 
 ' sung alternately the Hymn after the Last Supper, is an opinion by 
 
 ' no means devoid of probability The alternate recitation of the 
 
 ; Psalms is not, as far as I at present recollect, enjoined by any 
 'Rubric, nor by any other injunction of our Church. But we 
 'uniformly adopt it; and in defence of our practice, we have to 
 ' allege, that it is perfectly congenial to the usage of antiquity, 
 ' is sanctioned by the recommendation of the wisest and best 
 ' among the Fathers, has been ratified by respectable Councils, and 
 'the most approved ecclesiastical laws, and is obviously calcu- 
 ' lated to keep up the attention, and assist the devotion of the 
 People.' (p. 12t>.)— Eluc. of Book of Com. Prayer. Vol. r. 
 
 Dr. Hook states: — 'The custom of repeating the Psalms 
 ' alternately, or verse by verse, between the Minister and the People, 
 ' is probably designed to supply the place of the ancient antiphon, 
 • or the responsive chanting of the Psalms by the two distinct choirs. 
 ' This latter practice is still retained in the" Cathedrals of England, 
 ' and is more primitive than the alternate reading, now prevailing 
 ' in Parish Churches.' — Church Diet, sub voce. 
 
 The Rev. J. Jebb writes:— 'The chanting of the Psalms is 
 ' an universal practice; but as to the manner of chanting there is no 
 ' universal agreement. That which prevailed most largely in the 
 ' Church was the antiphonal, or alternate method used in our 
 ' Choirs. But this method was not adopted till the time of Ignatius, 
 ' Bp. of Antioch, the third from St Peter, who, as Socrates the 
 'historian relates, established this system in the Church of Antioch, 
 'in consequence of a vision in which he heard the Angels in anti- 
 
THE MUSICAL ACCOMPANIMENT. 1237 
 
 ' phonal songs hymning the Holy Trinity. To this account Chris- 
 
 ' tian antiquity "has given a prevailing credit, (p. 277) This 
 
 ' custom which took its rise first in Antioch, spread in all directions, 
 
 ' and found its way to the very ends of the world, (p. 278) But 
 
 ' it does not appear that the antiphonal mode became universal 
 
 ' The primitive method of the African Churches seems rather that 
 ' which may be called acrostical : i. e. the Chanter or Reader sung 
 ' the Psalm throughout, or in part, and the People answered either 
 ' at the end or at certain intervals. Such, according to Cassian, was 
 ' the custom of the Egyptian monasteries, where, to relieve the 
 ' monks from their long 'fatigue, they sat, except at the congrega- 
 tional termination Philo bears witness to the same custom 
 
 ' being practised by the Essenes of Alexandria; the People listening 
 ' in sileuce, and joining in the recurring Anthems, or burdens, as we 
 
 'may call them. {p. 279) In the documents called the Aposto- 
 
 ' lical Constitutions, (which, however, are well known to be of 
 ' much later date than the Apostolical times) one person is ordered 
 'to sing the Psalms of David, and the People to respond the 
 ' acrostics, or burthens. However, this method was less perfect 
 'than the antiphonal, and probably was instituted at a time when 
 ' the People were too ignorant to form efficient Choirs, or to join in 
 ' all the verses, in order to keep up and fix their attention upon 
 'occasional parts of the Psalmody. Bingham considers that the 
 ' Ecclesiastical singers called uW/JoXcis, or suggestors, took their 
 ' origin from thus prompting the People, as it were (Bk. iii. c. x. §. 3.) 
 ' (p. 280). ..St. Ambrose, Bp of Milan, in the 4th century introduced 
 'into his Church the ancient antiphonal Chant of Antioch, derived, as 
 
 'it was believed, from St Ignatius, (p. 282) The Psalms can 
 
 ' never be properly chanted except by alternate choirs. If other- 
 ' wise, the effect must either be heavy, when sung in chorus, or 
 'meagre when chanted by a choir too thin to admit of division. 
 ' The essential character of choral Psalmody is alternation, and 
 * where this cannot be commanded, it is much better to read them 
 ' Parochially.' {p. 296).— Choral Service. 
 
 THE MUSICAL ACCOMPANIMENT. 
 
 92. — The introduction of instrumental music into 
 Christian Worship is evidently derived from the 
 Jewish Temple Service ; but it was long before the 
 Christians admitted such an accompaniment to their 
 devotions. The Organ was introduced into Europe 
 about a. d. 660, when the Emperor Constantinus 
 presented one to Pepin, King of France ; and we 
 find that towards the end of the 13th century musical 
 instruments were very general in Churches. 
 
 93. — Whatever musical accompaniment is allowed, 
 it is completely under the control of the Officiating 
 Minister. In fact, the Organ, Organist, singing and 
 
123S 
 
 MORNING PBAYER. 
 
 singers, are all subject to the Minister's direction ; and 
 he can at any moment suspend the functions of these 
 accessories if he should think it necessary or desirable. 
 The Churchwardens have no voice in the matter. This 
 has been decided in the case of Hutchins v. Denziloe, 
 which we have cited in Vol. C-, when discussing the 
 Laws and Usages affecting Organs, and Organists ; 
 and to which we would refer our Eeaders for much 
 important information. 
 
 94. — In Parish Churches, where the Psalter is 
 read, not chanted, the instrumental accompaniment is 
 not called for, except, it may be, occasionally when 
 the Boxology is chanted. In the Metrical Psalmody 
 music is a very general and advantageous addition, 
 which we shall touch upon in its proper place. 
 
 "With regard to the employment of the Organ 
 in the Chanting of the Psalms, "&c. we may quote the 
 authority following in addition to what we have 
 already cited in the volume referred to. 
 
 The Rev. J. Jebb writes: — ' It oughtto be remembered that one 
 ' of the greatest improvements in the Organ, that of the swell, was 
 ' made by an English artist : and there is nothing which more 
 ' contributes to the life and expression of the Chant, than its 
 ' moderate use. The instrument, however, is now mentioned with 
 ' especial reference to this part of the Service. It should be plaved 
 ' in a slow, flowing, and even manner, the melody as well as the 
 'recitation being given deliberately, and all jirking avoided. The 
 ' principal and stopped diapason ought to be chiefly' used: the noisy 
 'stops, such as the trumpet, cornet, and sesquial'tera very rarely: 
 ' the Choir Organ being chiefly used in the verses, the Great Organ 
 'in the Gloria Patri and such parts as ought to be sung in chorus, 
 'but never so as to overpower the voices. When the swell is 
 ' employed, the verse in which it occurs ought to be preconcerted 
 ' with the Choir, that their voices may swell with it: a precaution 
 'too much neglected in our Choirs. The first verse of the psalm, is 
 ' sometimes performed with a crash upon the full Organ : even 
 ' though it may be deeply penitential. This ought to be carefully 
 'avoided, and the character of the Psalm be diligently consulted".' 
 (p. 309).— Choral Service. 
 
 95. — During Lent, and particularly throughout 
 Passion Week, all musical accompaniment should be 
 suspended ; although the chanting, particularly, if 
 penitential, or in a minor key, might be continued. 
 The author just quoted observes here : — 
 
THE POINTING OF THE PSALMS, &C. 1239 
 
 ' According to tlie universal, at least very general custom of 
 ' Europe, the Organ is silent during the whole of Passion Week, and 
 ' iu some Cathedrals, during Wednesdays and Fridays in Lent. It 
 ' were to be wished that this most expressive usage were general in 
 'Parish Churches. But it is too much the habit to neglect all 
 ' decent usages which may make a distinction between one season 
 
 ' and another, or between common days and Festivals But at 
 
 ' the same time in Choirs, while the Organ is rightly silenced during 
 ' these periods, the Choral Service is most inconsistently suspended. 
 ' The Chant will better speak the language of penitence and more 
 'strikingly exhibit it, than simple Parochial reading/ {p. 313). — 
 {ibid.). 
 
 THE POINTING OF THE PSALMS, &C. 
 
 96. — In the title-page of our Books of Common 
 Prayer we have the clause, " Together with the 
 " Psaltee ob Psalms of Datid, Pointed as they 
 " are to he sung or said in Churches. 1 ' This term, 
 'pointed,' refers to the point or colon (:) found in every 
 verse of the Psalms and Hymns in our Books of 
 Common Prayer ; and the use of this point is merely 
 to direct the chanting, or singing ; yet it will he 
 found very serviceable in guiding the Congregation 
 when making the responses. 
 
 Shepherd says: — ' In the Book of Common Prayer the Psalms 
 ' are pointed, as they are to be sung or said in Churches. The 
 ' points are these two dots (:) resembling a colon, which occurs 
 ' generally about the middle of every verse, and were intended to 
 ' regulate' the chanting. It is but too notorious, that their original 
 'destination is commonly misunderstood; and what is more to be 
 ' lamented, many pious persons, who have been taught to observe 
 ' the points in reading, finding that these Psalms are pointed as they 
 ' were to he sung, are prompted often to the manifest injury, aud 
 ' sometimes to the entire subversion of the sense, to make a suddeu 
 ' considerable pause at every musical point. Were the Clergy 
 ' occasionally to inform their Congregations, that in the Psalms 
 'these points (:) denote a rest in the music only, and are to be 
 ' totally disregarded in the reading, this might palliate the evil. 
 ' But by removing these " little rocks of offence," a complete remedy 
 'might easily be effected. It must be presumed that our Choirs, 
 ' to whom alone the direction can be of any use, are too well 
 ' instructed and exercised, to require such aids. But if they are 
 ' necessary for some, those misrht add the points in their own books.' 
 (p. 129).— Elucidation of Book of Com. Prayer. Vol. I. 
 
 Bp. Mant observes: — 'The stop, or colon near the middle of 
 ' each verse in the Psalms and Hymns is intended for a guide to the 
 
 ' Readers to regulate not the singing of them only, as in fact 
 
 ' they always do in the Choral Service, but the saying of them 
 ' likewise as they should do in Parish Churches. In practice they 
 
1240 MOENING ERAYEE. — THE PSALMS. 
 
 ' are very useful in keeping a Congregation together, and preventing 
 'some from out-running others; and a Clergyman by marking the 
 'pause, denoted by the point in the reading of his own verse, will set 
 ' an useful example to his people, especially if he direct their attention 
 'to the existence and import of the point, and train his School- 
 ' children to the observance of it.' {p. 44.). — Hor. Lit. 
 
 The Rev. J. Jebb says: — 'The Psalms, it must be observed, are 
 "pointed," that is, marked with the colon in the middle of each 
 ' verse, not only as they are to be sung, but as they are to be said in 
 ' Churches. It is therefore imperative on the Clergy and the 
 ' Congregation to make the pause, practised in all Choirs, even in 
 ' the Parochial recitation. If this were done, much of that 
 ' indistinctness now so observable in Parish Churches, would be 
 ' avoided. At all events, the regulation is imperative.' {p. 309). — 
 Choral Service. 
 
 ANNOUNCING, AND CONCLUDING, THE PSALMS. 
 
 97. — As there is no Eubric directing whether, and 
 in what way, the Psalms for the day ought to be 
 announced to the Congregation by the Officiating 
 Minister, there is great diversity of practice in thia 
 respect. The advocates for a rigid adherence to 
 the Liturgy, and its Eubrics, affirm that we ought 
 to follow the exact letter of the Book of Common 
 Prayer, and proclaim after this manner : — " Day 6. 
 " Morning Peatee, Psalm 30. " ; similarly, at the 
 second Service, "Day 6. Evening Peatee, Psalm 32." 
 But when the 31st day of a month arrives, the 
 continuance of this method woidd be impossible ; and 
 the deviation, the necessity of such a case imposes, 
 would therefore be a departure from the strict letter 
 of the Prayer Book ; still, without the adoption of 
 some kind of prompting, where any ' announcing ' of 
 the Psalms is the usage, confusion would be created 
 amongst the unlettered. Others, again, merely give 
 out the number of the Psalm. 
 
 98. — The more customary mode, however, is for the 
 Minister to say thus : — " The sixth Morning of the 
 "month, the 30th Psalm;'" and in like manner: — 
 " Hie sixth Evening of the month, the 32nd Psalm." 
 And when the 31st day of a month occurs, to say : — 
 " The last Morning of the month, the l±Uh Psalm " ; 
 
ANNOUNCING. 
 
 1241 
 
 and likewise : — " The last Evening of the month, the 
 14<7th Psalm." This removes all difficulty, and has 
 the sanction of long continued usage. And on certain 
 Holy-days the common practice is to say — " The 
 " Proper Psalms for this Morning's (or Evening's) 
 " Service are, the — th, the — th, and the — th." Some 
 prefer saying — " The Proper Psalms for Christmas- 
 " Dag (or, as the case mag be) are " &c. ; while many 
 announce, even in these cases, merely the number of 
 the Psalm. 
 
 99. — The Officiating Minister ought to begin every 
 Psalm ; therefore, in those instances where the 
 Doxology is said, not chanted, and the last verse of 
 the Psalm is read by the Minister, he must proceed at 
 once to say the first verse of the Doxology, " Glory be 
 to the Father," &c, leaving the Parish-Clerk and 
 People to conclude with the second, " As it was in 
 the beginning," &c. 
 
 100. — It is incorrect for the Congregation at the 
 end of a Psalm to take the first verse of the Doxology, 
 and for the Minister to say the second verse : and it is 
 with equal impropriety, that the "Amen" in this 
 clause is left for the Clerk and People to conclude 
 with. 
 
 Bp. Mant observes:— ' Each Psalm should be begun by the 
 ' Minister. And this will follow of course if the Hymn of glory be 
 ' delivered, the former verse by the Minister, and the latter by the 
 ' People. The most complete manner of announcing the Psalms 
 ' appears to be to name the day of the month, the time whether it be 
 ' Morning or Evening Prayer, and the first of the Psalms for the » 
 ' time.' ( p. 44). — Hot. Lit. 
 
 The Rev. J. Jebb remarks : — ' Tt is the universal custom in 
 ' Parish Churches for the Minister to give out the day (if the month, 
 ' and the number of the J'mhn, before he proceeds to reading those 
 'appointed for the day. This is not the regular system of Choirs; 
 ' in those places where it is now adopted it is comparatively modern. 
 ' There is not the slightest ground for it in the Rubric. How far it 
 ' may have been suggested by the intonation, or the antiphon which 
 ' anciently preceded the Psalm, I cannot determine. No very good 
 ' reason cau be given for its adoption. The Congregation ought to 
 ' be aware of the day of the month, just as much as of the weekly 
 ' Collect; and if their daily devotions do not serve to make them 
 ' familiar with the course of the month, at least their daily business 
 'ought. This notice is no help to those who cannot read: it is 
 ' unnecessary to those who can. But in the Choral performance, 
 
1242 MOBNING PBAYEB. — THE PSALMS. 
 
 • it mars the order of the Service. In the Morning Service it 
 ' interrupts the connection of this part of the Service, being 
 ' interposed between the Venite and the Psalms of the day; and in 
 ' the Evening Service, it makes a break between them and the 
 ' introductory Versicles, which are properly to be considered as 
 ' Psalmody. It would be just as reasonable to interpose the words, 
 " Here endeth such or such a Psalm," before the Gloria PatrL' 
 (p. 295).— Choral Service. 
 
 POSTURE AT THE PSALMS. 
 
 101. — The postwe to be observed by Minister and 
 People during the reading, or singing, of the Psalms 
 is not enjoined in any Eubric ; but universal and 
 time-worn custom has imposed standing as the only 
 fit attitude for the expression of praise to Almighty 
 God. (Cassian de Inst. ii. c. 12 ; Augustin Serm. 3. 
 in Ps. 36.). This posture may be inferred to be the 
 one intended by the Church of England, as it is 
 imposed in the Eubric before the Gloria Patri 
 preceding the Venite, and no change of position up 
 to this point is subsequently prescribed. (See supra, 
 par. 68.) 
 
 Bp. Sparrow (06. 1685) remarks: — ' When we say or sing these 
 'Psalms, we are wont to stand, by the erection of our bodies 
 ' expressing the elevation or lifting up of our souls to God, while we 
 'are serving Him in these holy employments.' (p. 25). — Rationale. 
 
 102. At one time, however, and even now among 
 Dissenters, sitting during the Psalms was a recognized 
 posture, as the following remarks of Abp. Seeker will 
 inform us : — 
 
 'In the singing of Psalms,' says Abp. Seckfr, ' different persons 
 ' use different postures. The prose Psalms, I believe, are and ever 
 ' have been repeated by all persons every where, standing. In the 
 ' verse Psalms we all stand at the Doxology. And in what goes 
 'before, the reason for doing it is exactly 'the same, and a very 
 ' strong one : that the whole is sung to the" glory of God, and often 
 ' directly addressed to God. Accordingly we" read in the Old 
 ' Testament, that not only the Levites were to stand even/ morning 
 • to thank and praise the Lord, and likewise at even, (1 Chron. xxii. 
 '30.) but that when they waited with instruments of music to praise 
 ' the Lord, all Israel stood (2 Chron. vii. (i.); and again, that they 
 ' said to the People, stand up, and bless the Lord your God. (Neh. 
 ' ix. 5.). We read likewise, that in a vision of St John, in the book 
 ' of Revelation, a great multitude, which no man could number, stood 
 
THE DOXOLOGY. 
 
 1243 
 
 ' before the throne, and cried with a loud voice, salvation to our God 
 ' (Rev. vii. 9, 10.); and in another, that they who had gotten the 
 ' victory over the beast, stood and sang the song of Moses and of the 
 ' Lamb (Rev. xv. 2, 3.). Standing therefore, as it is plainly the 
 'fittest posture in itself, is the authorized one also: and were it 
 ' more uncommon than it is, would be far from a dishonourable 
 ' singularity. But still, as very many in most Congregations, either 
 ' have by long habit been prejudiced in favour of sitting, or, though 
 ' they disapprove the custom, feel a difficult}' of quitting it, unless 
 ' every one did : they should not be censured for a practice by which 
 ' they mean nothing amiss; but kindly encouraged to an alteration 
 ' in this point, which we may thus hope will gradually become 
 ' general.' (p. 467) — Works. Vol. iii. 
 
 T 1 And at the end of ever;/ Psalm throughout the year, and likewise 
 'in the end of Benedicite, Benedictus, Magnificat, and Nunc 
 ' Dimittis shall be repeated, 
 
 'Glory be to the Father, and to the Son, &c. 
 
 'Answer. As it was in the beginning, &c. 
 
 103. — This Rubric very clearly enjoins that the 
 Gloria Patri is to be repeated after "every Psalm 
 throughout the year" as well as after the Benedicite, 
 and Benedictus, in the Morning Prayer ; and after the 
 Magnificat, and Nunc Dimittis, in the Evening 
 Prayer. The Te Dewm is omitted in the enumeration 
 
 paraphrase upon the Doxology, and therefore needs 
 not the addition of the Gloria Patri to mark our 
 adoration of the holy Trinity. This Doxology is also 
 to be repeated after every portion of the 119th Psalm, 
 which will be found divided in the Psalter into twenty- 
 two sections. This rule is imposed in the prefatory 
 pages of the Prayer Book, in " The Order how the 
 Psalter is appointed to be read;" where it is 
 directed : — 
 
 ' And at the end of every Psalm, and of every such part of 
 ' the 1 Idth Psalm, shall be repeated this Hymn,' 
 ' Glory be to the Father, #c. 
 ' As it was in the beginning, <fe. 
 
 104. — The perusal of the Bubric cited at the head 
 of this section will remove the difficulty which often 
 arises with regard to the question, who shall begin the 
 
 THE DOXOLOGY. 
 
 because that Hymn is a kind of 
 
1244 
 
 MOBNING PRAYER. 
 
 Gloria Patri, — whether Minister or People ? — when 
 the last verse of a Psalm falls to the Minister. The 
 word ' Answer ' prefixed to the second clause of the 
 Doxology, " As it was in the beginning" &c. clearly 
 apportions that part to the People; so that the 
 Minister, in all cases, should take the first clause, 
 " Glory be to the Father, &c. 
 
 105. — It is also an error, as we have before 
 observed, for the "Amen " to be separated from the 
 second clause of the Doxology in order to form a 
 response for the Parish-Clerk and People. This is 
 often the case, when the mistake is made of the 
 Congregation taking the first verse of the Doxology, 
 leaving the second to the Minister. This will be 
 avoided if the rule laid down in the preceding 
 paragraph be duly observed. In some places, where 
 they sing, it is customary for the Doxologies after 
 the Psalms and Canticles, to be chanted, although 
 the Psalm, or Canticle, itself may have been read. 
 
 106. — At the Savoy Conference in 1661 great 
 objections were made to the frequent repetition of 
 this Doxology. 
 
 The Presbyterian Divines said ; — 
 
 ' By this Rubrick, and other places in the Common Prayer 
 ' Books, the Gloria Patri is appointed to be said six times ordinarily 
 'in every Morning and Evening Service, frequently eight times in a 
 ' Morning, sometimes ten, which we think carries with it at least an 
 'appearance of that vain repetition which Christ forbids: for the 
 ' avoiding of which appearance of evil, we desire it may be nsed but 
 'once in the Morning, and once in the Evening.' (p. 315). — 
 Cakdwell's Conferences. 
 
 The Bishops, however, over-ruled this objection, 
 replying : — 
 
 ' This Doxology being a solemn Confession of the blessed Trinity, 
 ' should not be thought a burden to any Christian Liturgy, 
 'especially being so short as it is: neither is 'the repetition of it to 
 ' be thought a vain repetition more than " his mercy endureth 
 ' for ever," so often repeated, Psalm cxxxvi. We cannot give God too 
 'much glory, that being the end of our creation and should be 
 ' the end of all our Services." {p. 351). — ibid. 
 
 Since this period no alteration has been effected 
 by public authority. 
 
THE DOXOLOGY. 
 
 1245 
 
 107.— This appending of the Doxology to the 
 Psalms, and Canticles, is a very ancient usage, as we 
 have already shown : its chief design is to adapt the 
 Psalmody of the Jewish Eitual to the purposes of 
 Christian worship. In all the "Western Churches, 
 except the Eoman, it was customary for the 
 Congregation to stand and repeat the Gloria Patri 
 after every Psalm, as we may learn from the Council, 
 of Toledo — " In fine omnium Psalmorum dicimus, 
 " Gloria et honor Patri, et Pilio, et Spiriti Sancto, 
 "in srecula sreculorum. Amen." {Cone. Tolet. it. 112. 
 A. d. 623). In the Eastern Churches the Doxology 
 was employed after the last Psalm only. (Cassian. 
 Inst. I. 2. c. 8.). Much information with regard to 
 the early use of the Gloria Patri will be found in 
 Bingham's Antiquities of the Christian Church. Bk. 
 xiv. c. 1 & 2 ; to which we would refer our Eeaders, 
 who are desirous of increasing their knowledge of 
 this subject.* 
 
 "We will, however, cite a few authorities on the 
 more modern use of the Doxology. 
 
 Hooker (oft. 1600) remarks: — ' God is glorified, when such His 
 'excellency above all things is with due admiration acknowledged. 
 ' Which dutiful acknowledgment of God's excellency by occasion of 
 'special effects being the very proper subject, and 'almost the only 
 ' matter treated of in all Psalms, if that joyful Hymn of Glory have 
 ' any use in the Church of God, whose name we therewith extol and 
 
 * In the Scotcii Liturgy the instructions are more precise; the 
 Rubric there is as follows : — 
 
 'And as at the end of the Venite, so also at the end of every 
 ' Psalm throughout the year, and likewise in the end q/"Benedictus, 
 ' Magnificat, and Xmic IHmittis shut I be repeated. 
 
 ' Glory be to the Father and to the Sou: and to the Holy Ghost.' 
 ' And the People shall answer, 
 
 'As it was in the beginning, is now, and ever shall be: world 
 ' without end. Amen. 
 
 ' Every one standing up at the same. — (Keeling, p. 12). 
 
 In the American Liturgy the Rubric is: — 
 
 'And at the end of every Psalm, and likewise at the end of the 
 ' Venite, Benedicite, jubilate, Benedictus, Cantate Domino, Bonum 
 'est confiteri, Deus misereatur, Benedic, anima raea — May be said 
 ' or sung the Gloria Patri ; and at the end of the whole Portion, or 
 ' Selection of Psalms for the day, shall be said or sung the Gloria 
 ' Patri, or else the Gloria in excelsis, as followeth.' 
 
124G 
 
 MOKNING PRATEE. 
 
 'magnify, can we place it more fitly than where now it 6erveth as a 
 ' close or conclusion to Psalms t Neither is the form thereof newly 
 ' or unnecessarily invented. We must (saith St Basil) as we have 
 ' received, even so baptize; and as we baptize, even so believe: and 
 1 as we believe, even so give glory. Baptizing we use the name of 
 'the Father, of the Son, and of the Holy Ghost: confessing the 
 ' Christian faith, we declare our belief in the Father, and in the 
 ' Son, and in the Holy Ghost: ascribing glory unto God, we give it 
 ' to the Father, and to the Son, and to the Holy Ghost. It is the 
 ' token of a true and sound understanding for matter of doctrine 
 ' about the Trinity, when in ministering baptism, and making 
 'confession, and giving glory, there is a conjunction of all three, and 
 ' no one of the three severed from the other two.' — Eccl. Polity. 
 Bk. v. ch. xiii. 
 
 Bp. Sparrow (oi. !685) writes: — 'At the end of every Psalm, 
 ' and of all the Hymns, except Te Deum, (which, because it is 
 ' nothing else almost, but this Glory be to the Father, &c. enlarg'd, 
 ' hath not this Doxology added) we sav or sing, Glory to the Father, 
 ' and to the Son, and to the Holy Ghost ; which was the use of 
 ' the antient Church, never quarrel'd at by any till Arius... Now 
 ' if this joyful Hymn of Glory, have any use in the Church of God; 
 ' can we place it more fitly, than where it now serves as a close and 
 ' conclusion to Psalms and Hymus, whose proper subject and almost 
 ' only matter, is a dutiful acknowledgment of God's excellency and 
 'glory, by occasion of special effects? As an Hymn of Glory is fit 
 ' to conclude the Psalms, so especially this Christian Hymn, where- 
 ' in as Christians (not as Jews and Pagans) we glorify God the 
 'Father, Son, and Holy Ghost; by which Christian conclusion 
 'of David's Psalms, we do, as it were, fit this part of the Old 
 ' Testament for the service of God under the Gospel, and make 
 'them Evangelical Oflices.' (p. 25.) — Rationale. 
 
 Dr. Bennet (ob. 1708) remarks:— ' Some persons have found 
 'fault with the frequent repetition of this Hymn, Glory be to the 
 ' Father, &c. But I would fain know, what harm there can be 
 ' in the often using such an excellent form of words. Do's not the 
 'Psalmist himself frequently repeat some passages which are of 
 'great and peculiar weight? And is not this Doxology such ? Did 
 ' not our Saviour also repeat the very same words of prayer ? 
 ' Would these persons repeat this Doxology with that devotion 
 ' which ought to accompany the use of it, they would be ashamed 
 'of their own objection. But when people are too lazy to bear 
 ' a part in the Church's Worship, and can content themselves with 
 'a bare hearing the Minister, without exerting their own souls; no 
 ' wonder that even the smallest repetitions are nauseous to them 
 (p. 41.). — Paraphrase on Book of Com. Prayer. 
 
 Abp. King says:— 'We are directed to praise, glorify, and 
 ' confess to God every day in a certain number of Psalms of His 
 ' own appointment, out oi" the Old Testament; and then in such 
 ' Hymns as are recorded in the New. But inasmuch as the 
 ' mystery of the holy Trinity is more explicitly revealed to us 
 'under the Gospel, than it was to those under the Law, therefore 
 ' our Church requires us to answer to even' Psalm and Hymn 
 
THE DOXULOOY. 
 
 1247 
 
 " Glory be to the Father," &c. to signify our belief, that the same 
 ' God was worshipped by them as by us; the same God, that is 
 'glorified in the Psalms, having been* from the beginning "Father, 
 ' Son, and Holy Ghost," as well as now. So that our ascribing this 
 ' glory expressly to the three Persons, in whose name we are 
 ' baptized, is not any real addition to the Psalms, but is a necessary 
 ■ expedient for turning the Jewish Psalms into Christian Hymns, 
 ' and so fitting them for the use of the Church now, as they were 
 ' before for the use of the Synagogue.— (quoted in Manx's Book 
 ' of Com. Prayer, in loco.) 
 
 Wheatly observes:— ' At the end of every Psalm, and of every 
 ' part a f the hundred and nineteenth Psalm, and all the Hymns (except 
 ' the Te Deum ; which, because it is nothing else almost but 
 ' the Gloria Patri enlarged, hath not this Doxology annexed,) we 
 'repeat Glory be to the Father, &c, a custom which Durandus 
 ' would have us believe was instituted by pope Damasus, at the 
 ' request of St Jerom : but for this there appears to be but 
 ' little foundation. In the Eastern Churches they never used this 
 ' glorification, but only at the end of the last Psalm, which they 
 ' called their Antiphona, or Allelujak, as being one of those Psalms 
 'which had the Allelujah prefixed to it; but in France, and several 
 ' other of the Western Churches, it was used at the end of every 
 ' Psalm; which is still continued with us, to signify that we believe 
 'that the same God is worshipped by Christians as by Jews; the 
 ' same God that is glorified in the Psalms, having been from the 
 'beginning, Father, Son, and Holy Ghost, as well as now. So 
 ' that the Gloria Patri is not any real addition to the Psalms, 
 ' but is only used as a necessary expedient to turn the Jewish 
 ' Psalms into Christian Hymns, and fit them for the use of the 
 ' Church now, as they were before for the use of the Synagogue.' 
 (p. ~\3\.}.—Rat. 111. of Book of Com. Prayer. 
 
 Shepherd remarks:—' In the more ancient and early Churches 
 ' the Officiating Minister concluded Prayers often, and Sermons 
 ' always, with a Doxology. From Cassian, the disciple and strenu- 
 ' ous defender of Chrysostom, we learn that the Greeks repeated 
 ' Gloria Patri after the last Psalm. In all the Western Churches, 
 ' that of Rome excepted, it was uniformly used at the end of every 
 
 'Psalm, (p. 101.) There is a peculiar propriety in this. 
 
 ' The Doxology serves for a general application to each Psalm. 
 ' And as a penitential Psalm may be followed by a Psalm of thanks- 
 ' giving and that succeeded by one of adoration or prophecy, if they 
 ' were not separated by this Doxology, or something of the like 
 ' nature, subjects very distant and distinct, might be strangely and 
 'improperly united.' (/?. 130.). — Eluc. of Book of Com. Prayer. 
 Vol. 1. 
 
 Bp. Mant, commenting on the above Rubric, says: — 'This 
 ' apparently indicates, that the former verse of the Hymn of Glory 
 ' should be said by the Minister, and the latter by the People; 
 ' for, in cases of alternate recitation, it is the general rule, and it is 
 ' agreeable to propriety, for an Answer to be returned by the 
 ' People to the Minister and not by the Minister to the People.' 
 ( p. ii.).—Hor. Lit. 
 
 4> L 
 
1248 
 
 MORNING PRAYER. 
 
 The Rev. J. Jebb states: — 'The unrcformed Western Church 
 'omits the Gloria Palri after certain Psalms, and during certain 
 'penitential Services. Our Church uniformly retains it: and with 
 ' good reason. God is to be glorified under every dispensation 
 ' of His, and whether He makes glad or sorrowful, whether He gives 
 
 'or takes away, the name of the Lord is to be blessed In 
 
 ' some Parish Churches the Gloria Patri is chanted, while the 
 'Psalms are read. Iu this there is nothing abstractedly wrong; 
 
 ' since the Gloria Patri is a separate Hymn. Still it seems 
 
 ' improper to dissociate the Psalms by so different a manner of 
 ' performance, from that Hymn, which so markedly stamps them 
 ' with the character of Christian songs. The prophecies of David 
 ' being now converted into the praises of the Church, we ought 
 ' to aid the Church, not hinder her, in the assimilation which she 
 ' designed. When the Psalms are read, if the last verse of the 
 ' Gloria Patri falls to the Clergyman, the Congregation often say 
 ' the final ' Amen ' as a response. This is quite wrong. The Amen 
 ' is an integral part of the verse, and is so printed in our Prayer 
 * Books. A like vicious method obtains in some places where 
 'the Psalm or Gloria Patri is chanted, Amen being sung to a 
 'long protracted cadence; whereas, it properly forms but the two 
 ' last syllables of the verse.' (p. 315.).— Choral Service. 
 
 The Rev. F. Procter observes: — 'In the Breviary it (The 
 ' Doxology) had been appointed after some Psalms, or after a series 
 'of Psalms. Its use signifies our belief that the same God was 
 ' worshipped by the Jewish Church as by us, only the mystery 
 ' of the Holy Trinity is more clearly revealed to us; and we by this 
 ' addition turn the Jewish Psalms into Christian Hvmns.' (p. 195). — 
 Uist. of the Book of Com. Prayer. 
 
 The Rev. J. C. Robertson remarks ' on two points connected 
 ' with the recitation of the Psalms. 1st the second part of the 
 ' Doxology used at the end of Psalms and Hymns is styled ' Answer ; ' 
 ' by which term, wherever else it is used in our present Liturgy, and 
 ' also in the older Books, (where it occurred much oftener), it 
 ' is intended that the words shall be said by the People. The 
 ' Scotch Liturgy is express — ' The People shall answer, At it was in 
 'the beginning! &c. It would seem, therefore, that in propriety 
 ' the Minister ought always to say the first part of the Doxology'.' 
 (For the remarks on the 2nd point to defend the alternate reading 
 
 of the Athanasian Creed, see pnstea). {note p. 298.). Bow shall 
 
 we Conform to the Liturgy. 
 
 THE VOLUNTARY. 
 
 108. — In many Churches, where an Organ is 
 used, particularly in those of cities and large towns, 
 it is customary for the Organist to perform after the 
 Psalms, in a few places after the Lessons, some 
 extempore or written composition to relieve, and, 
 as many may think, to embellish Divine Service ; while 
 at the same time it may afford a little pause for 
 
THE VOLUNTARY. 
 
 1249 
 
 solemn meditation. The character of the music will 
 admit of considerable variety, although it is essential 
 that it should be confined to a proper gravity, and 
 solemnity of style. As no law, authority, or usage, 
 has prescribed any particular change, order, or number, 
 in the movements of the piece, the performance is left 
 to the fancy, taste, and judgment of the Organist 
 alone, whence its appellation of " TJie Voluntary." 
 No Opera tunes, popular airs, nor any -wM fantasias, 
 or capricios, as musicians call them, should be allowed 
 on these occasions. The Officiating Minister must 
 take especial care that proper dignity, seriousness, 
 and science, be employed ; and only so much of 
 the lighter passages introduced as may be necessary 
 to relieve the heavier and more solemn strains. 
 
 109. — Let the Voluntary, however, be as correct 
 and decorous in its composition, and as skilfully 
 performed, as it may, it is still an unnecessary 
 interlude ; and, in most instances, a very objectionable 
 interruption to Divine Worship. It has the sanction 
 of no law, canon, or rubric ; and can only be defended 
 by custom, which is but recent in its origin, and 
 very circumscribed in its extent. We know that 
 organs were not introduced into Churches before 
 the thirteenth century ; therefore, the practice could 
 not have been anterior to this, and, in fact, we 
 cannot trace the usage beyond the era of the 
 Reformation. Since, then, the Voluntary can boast 
 of no venerable antiquity; and seems to be looked 
 upon by most people, rather as an exhibition of 
 musical skill either in the composer, or in the 
 performer, than as an aid to seriousness of thought, 
 or to solemnity of devotion, the sooner the Voluntary 
 is abandoned out of our Churches the better. Great 
 complaints are made against the length of our 
 Services ; why then should we needlessly extend them 
 by the superaddition of what is, in most cases, 
 merely a musical divertimento ? The Clergy, too, are 
 ever regretting the wandering thoughts, and want of 
 fervour, so frequently observable in their Congrega- 
 4l2 
 
1250 
 
 MORNING PUAYEB. 
 
 tions ; why, therefore, permit this musical interpola- 
 tion to awaken worldly imaginations, and unprofitable 
 reveries, as well as provoke, what is more to be 
 censured, vain and idle whisperings. 
 
 110. — Posture. — Where the Voluntary is per- 
 mitted, the posture for Minister and People is that of 
 Sitting. 
 
 A few opinions we annex ; and, were it possible, 
 we would be glad to acquiesce in the views of Abp. 
 Seeker, and Lord Bacon, but the experience of 
 the present age forbids it. 
 
 Abp. Seckkr observes:— ' After the Psalms it hath long been 
 ' customary for the Organ, where one is used, to play far a short 
 ' time : and, as instruments of musick in Divine Service are 
 ' certainly lawful, (else they had not been appointed in the 
 ' Jewish, or permitted in the ancient Christian Church, or described 
 ' in the Revelation as accompanying the praises of the Blessed 
 ' above), so a little pause for the" use of this instrument will not 
 ' only give some respite and refreshment to the Congregation, 
 ' and to the Minister, but may be advantageously employed, either 
 'to reflect on what is past of the Service, or prepare our minds for 
 ' what is to come. And therefore it should not be filled up, either by 
 ' the performer with the lighter airs of musick, instead of solemn 
 ' strains, and such as may excite proper dispositions, or by any 
 'of the Congregation with needless discourse, or such private 
 ' thoughts or imaginations, as blot out good impressions already 
 ' made, and indispose us for receiving the like afterwards.' {p. 419.) 
 — Works Vol. III. 
 
 The Rev. W. G. Humphry remarks:— ' The use of what is called 
 ' a Voluntary, after the second Lesson, was common at the time 
 ' of the Reformation, as appears from the following account of 
 • it given by Lord Bacon, (Pacification of the Church, Works, II. 
 ' 540.) " After the reading of the Word, it was thought fit that there 
 " should be some pause for holy meditation, before they proceeded 
 " to the rest of the Service; which pause was thought fit to be filled 
 " rather with some grave sound than with a still silence; which was 
 " the reason of playing upon the Organs after the Lessons were 
 " read." ' The pause alluded to in the preceding passage denoted 
 ' the transition to another part of the Service, corresponding with 
 ' Prime in the Breviary. The office of Prime commenced with 
 ' the Athanasian Creed, for which the Apostle's Creed has been 
 
 ' substituted except on certain days.' ( p. 131.). Hist. 4 Explan. 
 
 Treatise of Book of Com. Prayer. 
 
 The Rev. J. Jebb says: — 'A custom, formerly very general, 
 ' still obtains in some Cathedrals— (In many Parish Churches it 
 'is still used in this place, note.)— of playing a piece of music 
 ' on the Organ after the Psalms. This is called a Voluntary, as the 
 
THE LESSONS. 
 
 1251 
 
 ' choice of the music is left to the discretion of the Organist The 
 
 1 sanction of old custom is, perhaps, the only argument that can be 
 ' used in favour of the Voluntary, which, at least on Sunday 
 'mornings, unnecessarily lengthens and interrupts the Service; 
 ' while in those very places where it is used, some of the essential 
 ' parts of the Choral Service, especially in the Communion Office, 
 ' are generally omitted, and this often on the plea of their 
 ' protracting the Service. If used at all, however, due regard 
 ' should be had to the time and place, in the selection of them, and 
 ' all shewy gavots, and noisy trumpet pieces, carefully avoided. It 
 ' should be a short, slow movement, chiefly upon the diapasons and 
 ' unisons. The vices of Organ Voluntaries are, or were, to be heard 
 ' in their perfection in France where Opera tunes and jigs without 
 ' the slightest pretence to anything religious in their character, 
 
 ' were performed during the most solemn part of the Service In 
 
 ' Churches where the Lessons are read from an Eagle in the centre 
 ' of the Choir, it might be well to play a few bars on the Organ 
 'while the -Minister is going from his Stall to the Lectern, so as to 
 ' avoid the indecorum of moving about while any part of the Liturgy 
 ' is in performance.' (/>. 317.) — Choral Service. 
 
 The Rev. J. C. Robertson, from whom it appears the Rev. W. 
 
 G. Humphry borrows his ideas expressed above, observes: ' The 
 
 ' use of what is called a Voluntary after the Lessons, in the times 
 ' next to the Reformation, is established by the following passage of 
 ' Bacon ' (here is cited the passage quoted by Mr. Humphry,) 
 to which Mr. Robertson adds) 'It is much to be wished that the 
 ' grave character here mentioned were every where duly preserved 
 'in such performances.' (p. 1 46.). — IIow shall we conform to the 
 Liturgy. 
 
 THE LESSONS. 
 
 111. — The public reading of holy Scripture in 
 the Christian Church is derived from the practice 
 of the Jewish Synagogue, in which it had been 
 customary from the time of the Babylonish captivity, 
 with but one interruption, for a portion of the Law of 
 Moses to be read aloud to the Congregation every 
 Sabbath-day. When in the Syrian persecution, 
 Antiochus Epiphanes, from political motives, prohibited 
 the reading of the Law, the Jews introduced the 
 books of the Prophets. Eventually, however, the 
 Law was restored to the Synagogue ; still, it was not 
 permitted that the reading of the Prophets should be 
 abandoned : so that the delivery of a portion from the 
 books of Moses, and another from those of the 
 Prophets every Sabbath, became the established 
 practice. This custom continued to the time of 
 
1252 
 
 MORNING PRATER. 
 
 our Saviour, and His Apostles, as we may judge from 
 Luke iv. 16 ; Acts xiii. 15. 27 ; xv. 21 ; and we 
 may suppose that the usage did not fall into desuetude 
 among the early Christians, since Justin Martyr 
 tells us, that in his time portions of the sacred 
 Scriptures were read in the public assemblies every 
 Lord's-day ; and that this was done by an appointed 
 Officer termed avayivu><j<a>v, Lector, or Reader. {Apol. 
 i. §§. 67, 87.). That this practice has not been 
 interrupted, we may gather from the Apostolical 
 Constitutions (1. ii. c. 25, 27.) ; from Tertullian {Apol. 
 c. 39 ; de Prcescr. Rcer. c. 41) ; Cyprian {Bp. 33, 
 34.) ; Origen ( Contr. Cels. hi. 45, 50. ) ; Chrysostom 
 {Rom. 10. in Johan ; Rom. 8. in Ep. Hebr :) ; and from 
 others. 
 
 112. — In the 4th century the Psalms and Lessons 
 were read alternately {Cone. Laod. can. 17. circ. a. d. 
 367) ; similarly, in the Gallican Church in the 5th 
 century ; so also in the Roman Church after the time of 
 Gregory the Great. Cassian tells us, that in Egypt a 
 Lesson from the Old Testament, and another from 
 the New, were read after the Psalms of the Nocturn : 
 {Inst. Ccenob. ii. c. 6.). From this practice, it is 
 probable, that the Church of England eventually 
 improved upon the arrangement long followed by her, 
 and by many other of the Western Churches, of 
 reading three, five, seven, and sometimes nine Lessons, 
 in one Service of Nocturns or Mattins. These 
 numerous Lessons were, certainly, very short, and 
 were not always canonical Scripture ; they were also 
 usually interspersed with Anthems, and Responsories. 
 Cardinal Quignon was the first to amend this modify- 
 ing system by removing some of the legendary 
 histories so as to reduce the number of the Lessons ; 
 and by making those retained longer, and unbroken. 
 {Reformed Breviary. A. d. 1536.) The Church of 
 England at the Reformation took advantage of this 
 change by omitting in her first Liturgy (of Edic. YI. 
 1549.) the passions of the Martyrs, and other legends, 
 and by enlarging the quantity of Scripture ; while 
 
THE LESSONS. 
 
 1253 
 
 at the same time she appointed only two Lessons to be 
 read, as was the custom in primitive times. One' was 
 to be taken from the Old Testament, and the other 
 from the New. She also required that the portions 
 read should be continuous. For further information 
 on this point, see Bingham's ' Antiquities of the 
 Christian Church.' b. xiv. c. 3 : or the remarks of Mr. 
 Palmer, as abridged from Bingham, quoted postea. 
 
 Bp. Overall's Chaplain (cir. 1614 — 19.) remarks :—' The 
 ' inferior parts of the soul being vehemently intent about Psalms 
 ' and Prayers, and therefore the likelier to be soon spent and 
 'wearied; thereupon, has the Church interposed Lessons to be read 
 ' betwixt them, for the higher part of the Soul the understanding 
 ' to work upon, that by variety neither may be wearied, and both be 
 ' an help one to the other, (/look. lib. 5. §. 34.). So Job. Cassianus 
 ' tells us, (de Inst. Mori. lib. 2. c. 4.) that it was the general 
 'custom of all the Christians through Egypt to do. "Per 
 " universal* sEgyptum Psalmorum mimerus ciistoditur, ita duntaxat, 
 "ut post Psalmos duos Lectiones V. scilicet et If. Testamenti, 
 " singula: subsequnntur. Qui modus anliijuitus iilcircn per tot scecula 
 " intcineratus nunc usque perdurat quia non humana adinventione 
 " statutus," cj'c. ' It is apparent also from Justin Martyr's Second 
 ' Apology, that the custom of having Lessons was very ancient 
 ' in the Church ; for, he says, " Lectiones ex Prophetis et Apostolis in 
 " conventu JtdeMtm leg! solitat" : As also from the Council of 
 'Laodicea, which was holden above 121)0 years ago, which ordains, 
 
 " ut Psalmis Lectiones interserantur," (c. 17.). Additional Notes 
 
 to Nicholl's Book of Com. Prayer, p. 21. 
 
 Bp. Sparrow observes: 'After the Psalms follow two 
 
 ' Lessons ; one out of the Old Testament, another out of the New. 
 ' This was the antient custom of all the Churches in Egypt, says 
 ' Cassian, (Col. 2. cap. 4.); who says also, that it was not taught by 
 ' men, but from Heaven by the ministry of angels. This choice 
 ' may be to shew the harmony of them ; for what is the Law, but 
 ' the Gospel foreshewed ? What other the Gospel, but the Law 
 'fulfilled? That which lies in the Old Testament as under a 
 ' shadow, is in the New brought out into the open sun : things there 
 
 ' prefigured are here performed So the two testaments, Old and 
 
 'New, faithfully agreeing, evince the sacred truth of God. First, 
 'one out of the Old Testament, then another out of the New; 
 ' observing, the method of the Holy Spirit, who first published the 
 'Old, then the New; first the precepts of the Law, then of the 
 
 ' Gospel A wise constitution of the Church it is, thus to mingle 
 
 ' Services of several sorts, to keep us from wearisomeness. For 
 ' whereas devout Prayer is joined with a vehement intention of the 
 'inferior powers of the soul, which cannot therein continue long 
 'without pain; therefore holy Church interposes still somewhat for 
 ' the higher part of the mind, the understanding, to work upon, that 
 ' both being kept in continual exercise with variety, neither might 
 'feel any weariness, and yet each be a spur to the other.' (p. 26). 
 Rationale. 
 
1254 
 
 MORNING PRAYER. 
 
 Abp Secker says: ' The primitive Christians, as one of the 
 
 ' earliest apologists "for them, Justin Martyr, tells us, read at their 
 ' meetings, both the Jewish Prophets, and the writings of the 
 ' Apostles, in proper portions. And when the Church of Rome had 
 ' broken them into small fragments, interrupted with other things; 
 ' and had continued to read even these in Latin, after it was no 
 'longer understood; our Church rectified both errors; and hath 
 ' taken care that the Old Testament should be gone through once a 
 ' year and the New thrice. Only we omit some parts of the former; 
 ' which are repetitions of what is related in other parts, or bare lists 
 ' of genealogies and families, or too mystical and abstruse to be 
 ' edifying in publick; on which last account we omit also the book 
 ' of Revelation, excepting two or three chapters : matters of such 
 ' difficulty being wisely thought fitter for the private meditation and 
 ' study of those, who are qualified to engage in them.' (/>. 420). — 
 Works. Vol. iii. 
 
 Dr. Bisse remarks: — 'Having, according to the Exhortation, 
 "set forth God's most worthy praise," we proceed to "hear Bis 
 ' most holy Word." And then a respite is given to the bent of 
 'the mind: for, whereas in the work of praising it was active, 
 ' in hearing it was only attentive. Besides, a different faculty of 
 ' the soul is now called into employment. In the Psalms the will 
 ' and afl'ections were employed : but now in the Lessons chiefly the 
 'understanding. And, as with the members of the body, so with 
 ' the faculties of the mind, a change of employment prevents 
 ' weariness, and affords relief.' — (quoted in Mast's Book of Com. 
 Prayer in loco.) 
 
 Wheatly says: — 'Our hearts being now raised up to God 
 'in praising and admiring Him in the Psalms; we are in a fit 
 ' temper and disposition to hear what He shall speak to us by 
 ' His word. And thus too a respite or intermission is given to 
 'the bent of our minds: for whereas they were required to be 
 ' active in the Psalms, it is sufficient if in the Lessons they hold 
 
 ' themselves attentive The first Lesson is taken out of the 
 
 ' Old Testament, the second out of the New, that so the minds 
 ' of the hearers may be gradually led from darker revelations to 
 ' clearer views, and prepared by the vails of the law to bear the 
 ' light breaking forth in the Gospel. And here it may not 
 'be amiss to observe the great antiquity of joining the reading of 
 ' Scriptures to the public devotions of the Church. Justin Martyr 
 'says, "It was a custom in his time to read Lessons out of the 
 ' Prophets and Apostles in the assembly of the faithful." And the 
 'Council of Laodicea, held in the beginning of the fourth century, 
 ' ordered, " Lessons to be mingled with the Psalms." And Cassian 
 ' tells us, that, " It was the constant custom of all the Christians 
 " throughout Egypt to have two Lessons, one out of the Old 
 " Testament and" another out of the New, read immediately after 
 "the Psalms; a practice, he says, so ancient, that it cannot be 
 "known whether it was founded upon any human institution." 
 ' Nor has this practice been peculiar to the Christians only, but 
 ' constantly used also by the Jews; who divided the books of Mouses 
 ' into as many portions as there are weeks in the year; that so, -one 
 'of those portions being read over every Sabbath-day, the whole 
 ' might be read through every year. And to this answers that 
 
OEDEE AND CHOICE OF LESSONS. 1255 
 
 ' expression of St James, that " Moses 7vas read in the Synagogues 
 "every Sabbath-duy." And that to this portion of the Law they 
 ' added a Lesson out of the Prophets, we may gather from the 
 ' thirteenth of the Acts, where we find it mentioned that the Law 
 ' and the Prophets were both read in a Synagogue where St Paul was 
 ' present, and that the " Prophets were read at Jerusalem every 
 "Sabbath-day." (p. 133.)— Rat. III. of Book of Common Prayer. 
 
 Shepherd writes: 'From the Exhortation at the opening 
 
 ' of the Service, we learn, that one principal end of our meeting 
 ' together in the house of God, is " to hear his most holy word." 
 ' After reciting a portion of the Psalms, there is a peculiar propriety 
 ' in reading other parts of Holy Scripture. Our minds being 
 ' elevated, and our affections warmed, by celebrating the praises of 
 ' God, we are prepared to listen with attention and reverence to the 
 ' history of His providence, the dispensation of His grace, and 
 ' the rules of our duty. Here therefore follow, with the intervention 
 'only of a Hymn, two Lessons; the first taken from the Old 
 ' Testament, the second from the New. The course pursued by the 
 ' Church points out the order and disposition of the two Covenants, 
 ' and shews the harmonv and connexion that exist between them.' 
 (p. 137.)— Elue. of Book of Com. Pr. Vol. 1. 
 
 The Rev. P. Fkeeman remarks:— 'The only difference between 
 ' the English and the primitive Church in this matter is that 
 ' whereas the former set the Scriptures with great fulness before 
 ' her children on the Sunday only, doubtless designing them for the 
 ' meditation of the week, the latter >preads this ample reading over 
 ' the other days also. The West, at the time of our Revision, 
 ' had for many hundred years abandoned the ancient use of the 
 ' Scriptures at large, and doubtless had suffered proportionate loss. 
 ' It was rare indeed for an entire chapter to be accomplished in 
 ' a week, — a state of things which loudly called for redress. And it 
 ' is remarkable that on English ground, a quarter of a century 
 ' before our Revision, and long anterior even to Quignon's reform, 
 ' an attempt at amendment had been made. An edition of the old 
 'offices published in 1516, and again in 1531, exhibited Lessons 
 ' of double the old length, and assigned them for every day in the 
 ' week instead of for some days only. It also went on the plan 
 ' of finishing a chapter when begun ; and in all respects was a 
 ' manifest instalment of our existing lesson-system. But it remained 
 ' for our Revisers to bring back the Apostolic largeness of Scripture 
 ' reading, and to restore to the people something of that historical 
 ' knowledge of Divine things which must, after all, be the basis 
 ' of all other.' {p. 343.). —Principles of Divine Service. 
 
 Order and Choice of Lessons. 
 
 %. ' Then shall be read distinctly with an audible voice the First 
 'Lesson taken out of the Old Testament, as is appointed 
 ' in the Calendar, except there be Proper Lessons assigned for 
 ' that day ' ; &c. — 
 
1256 
 
 MORNING PRAYER. 
 
 If. ' Then shall be read in like manner the Second Lesson, 
 ' taken out of the New T 'e s tarn enl....&c. — Present Book of 
 Common Prayer. 
 
 113. — In considering the order and choice of the 
 Lessons of Scripture appointed to be read in Divine 
 Service, regard must be had to the day of the year, 
 and to the season of the Church — that is to say, 
 whether the day be an ordinary day, a Sunday, a 
 Holy-day, or a Saint' s-day. Whatever may be the 
 day, two Lessons are prescribed for the Morning 
 Prayer, and two for the Evening Prayer. The First 
 Lessons must be portions of the Old Testament ; and 
 the Second Lessons, portions of the New Testament. 
 This is laid down in the Rubric quoted above, as well 
 as in the " Order how the rest of Holy Scripture is 
 appointed to be read" in the prefatory matter of the 
 Prayer Book, where we read : — 
 
 ' The Old Testament is appointed for the First Lessons 
 'at Morning and Evening Prayer; so as the most part thereof 
 ' will be read every year once, as in the Kalendar is appointed. 
 
 ' The New Testament is appointed for the Second Lessons at 
 ' Morniug and Evening Prayer, and shall be read over orderly 
 'every year thrice, besides the Epistles and Gospels; except 
 ' the Apocalypse, out of which there are only certain jn-oper 
 ' Lessons appointed upon divers Feasts' — Present Book of Com. 
 Prayer. 
 
 By following these iuj unctions of the Liturgy 
 the greater part of the Old Testament will be read 
 through once every year; and nearly the entire of 
 the New Testament three times every year. 
 
 The Lessons for Ordinary Days. 
 
 114. — To ascertain the Lessons for Ordinary days, 
 we are referred by the Rubric in general terms, as 
 may be seen above — but more fully by the prefatory 
 ' Order,' — to the Calendar : the exceptional cases we 
 shall explain below. The ' Order ' thus directs : — 
 
 ' And to know what Lessoti-s shall be read every day, look 
 ' for the dav of the month in the Kalendar following, and there ye 
 ' shall find the Chapters that shall be read for the Lessons both at 
 
THE LESSONS FOE ORDINARY DATS. 1257 
 
 ' Morning and Evening Prayer; Except only the Moveable Feasts 
 'which are not in the Kalendar, and the Immoveable, where there 
 ' is a blanck left in the Column of Lessons; the proper Lessons for 
 ' all which days are to be found in the Table of Proper Lessons'— 
 Present Book of Com. Prayer. 
 
 A reference to the Calendar will show that the 
 course of First Lessons on ordinary days begins the 
 year with Genesis, and continues onward through the 
 Old Testament, with certain omissions, and the 
 transposition of Isaiah to the season of Advent, on 
 account of the especial allusion of that Prophet to 
 the times of our Saviour. For the ffty-eight days 
 remaining unprovided for, portions of the Apocrypha 
 are prescribed to complete the cycle of First Lessons. 
 It will be seen also, that the course of Second Lessons 
 begins the year with St Matthew's Gospel, and 
 proceeds straight through the New Testament, with 
 the exception of certain chapters of the Book of 
 Revelation : and at every conclusion of this course 
 the same order of reading is repeated. 
 
 115. — The exceptional Chapters of the Bible, and 
 those whole Books omitted in the course of the 
 Ordinary, and Proper Lessons, are the following : — 
 
 Of Genesis— chaps, x. xi. (latter part.), xxxvi. are omitted;— 
 ch. x., and xxxvi., because they consist chiefly of genealogies: 
 ch. xi. to v. 10. is reserved for a Proper Lesson at Whitsuntide : but 
 the remainder of the chapter is a genealogy, and therefore left out. 
 
 Of Exodus— chaps, vi. (latter part), and xxv. to the end of the 
 Book, (except chaps, xxxii. xxxiii. and xxxiv.), are omitted: — the 
 portion of ch. vi., because it is a genealogy; and the other chapters 
 from relating more particularly to the Jewish ritual. 
 
 Of Leviticus— all is omitted, (except chaps, xviii. xix. and xxvi.), 
 from this Book treating mostly of Jewish sacrifices, and ordinances. 
 
 Of Numbers. — chaps, i. to x. inch, xv. xviii. xix. xxvi. xxviii. 
 xxix. xxxiii. and xxxiv. are omitted, from describing merely Jewish 
 observances. 
 
 Of Deuteronomy. — chap, xxiii. is omitted, from referring to the 
 impure practices of the Jews, which it would be improper to recite 
 publicly in an assembly of Christians. 
 
1258 
 
 MORNING PRATER. 
 
 Of Joshua — chaps, xi. to xxii. inch are omitted, from referring 
 to the less interesting details of the conquest of Canaan, and of the 
 division of the land among the Jews. 
 
 Of Chronicles. — the entire two Books are omitted, from their 
 being, for the most part, repetitions of what the Books of Samuel, 
 and of Kings, have already described. 
 
 Of Ezra — chaps, ii. viii. and x. are omitted: ch. ii. from being 
 a list of mere names; ch. viii. and x., for a similar reason with 
 regard to a great portion of each of them. 
 
 Of Nehemiah.— chaps, iii. vii. xi. and xii. are omitted, from 
 being catalogues of names, and genealogies. 
 
 Of Esther. — chap. x. is omitted, from being too short, and 
 too unimportant. 
 
 Of Proverbs. — chap. xxx. is omitted, from containing some 
 exceptional passages. 
 
 Of The Song of Solomon. — all is omitted, on account of its 
 mystical signification being beyond the comprehension of ordinary 
 people. 
 
 Of Ezekiel. — all is omitted, (with the exception of eleven 
 chapters, viz. ii. iii. vi. vii. xiii. xiv. xviii. xx. xxiv. xxxiii. xxxiv.), 
 from consisting chiefly of obscure visions, and from the style and 
 language of the Prophet being difficult of interpretation. 
 
 Of Revelation. — all is omitted, (with the exception of chaps, i. 
 xix. to v. 17. xxii.), on account of the great mystery in which the 
 prophecies are involved. 
 
 Of the Apocrypltal Books, the following are not read in the 
 Public Service, from their not tending to general edification : — 
 Of Esdrat.— the two entire Books are omitted. 
 Of Tobit.—chap. v. is omitted. 
 
 Of The Rest of the Chapters of Esther.— the whole is omitted. 
 Of Ecelesiasticus.—ch. xxv. v. 13 to the end; xxvi; xxx. v. 19 
 to the end; and xlvi. the last verse; are omitted. 
 
 Of The Song of the Three Holy Children— all is omitted. 
 
 Of The Prayer of Manasses.—M is omitted. 
 
 Of Maccabees.— the two Books are wholly omitted. 
 
THE LESSONS FOR ORDINARY DATS. 1259 
 
 116. — In the injunctions of our Prayer Book we 
 find very little difference from those prescribed in the 
 previous Liturgies of the Church of England ; as may 
 be perceived by a comparison of the older Eubrics 
 with the present one, at the head of this section. 
 The Rubric before the last Revision in 1662 ran in 
 these words : — 
 
 ' Then shall be read two Lessons distinctly with a loud voice, that 
 the people may hear. The First of the Old Testament, the 
 Second of the New ; like as they be appointed by the Kalendar, 
 
 except there be proper Lessons, assigned for that dai/;' (1549, 
 
 1552, 1559, 1604; and in the Scotch Liturgy, 1637.*)— 
 Keeling, p. 12, 13. 
 
 In ' The Order how the rest of Holy Scripture 
 (beside the Psalter) is appointed to be read,' found in 
 the prefatory part of the Prayer Book, there is, 
 likewise, but a trifling difference in the older 
 Liturgies, except, perhaps, in the first injunction ; 
 which, as it assigns a reason for the omission of 
 certain Books and Chapters, we will here annex : — 
 
 ' The Old Testament is appointed for the first Lessons, at Morning 
 ' and Evening Prayer, and shall be read through, every year 
 ' once, except certain Books and Chapters, which be least 
 ' edifying, and might best be spared, and therefore be {are 
 ' 1549, 1604) left unread.' (1549, 1552, 1559, 1604).'— Keeling. 
 
 Bp. Sparrow writes:— 'For the choice of these Lessons and 
 ' their order, holy Church observes a several course. For the 
 'ordinary Morning and Evening Prayers she observes only this; 
 ' to begin at the beginning of the year with Genesis for the First 
 'Lesson, and St Matthew for the Second in the Morning; and 
 ' Genesis again for the First, and St Paul to the Romans for the 
 'Second Lesson, at Even, and so continues on, till the books be 
 ' read over; but yet leaving out some chapters, either such as have 
 ' been read already, upon which account she omits the Chronicles, 
 ' being for the most part the same with the book of Kings, which 
 ' hath been read already ; and some particular chapters in some 
 ' other books, the same having been for the most part read either in 
 
 * In the American Liturgy, the Rubric is simply this: — 
 " Then shall be read the first Lesson according to the Table or 
 " Calendar." 
 
 In the Prefatory part of the American Prayer Book, the ' Order' 
 is similar to that of our present Liturgy. 
 
1260 
 
 MOENING PUATER. 
 
 ' the same book or some other; or else such as are full of 
 'Genealogies, or some other matter, which holy Church counts 
 ' less profitable for ordinary hearers. Only in this she alters the 
 ' order of the books, not reading the Prophet Esay till all the rest 
 ' of the books be done: because the Prophet Esay being the most 
 'evangelical Prophet, most plainly prophesying of Christ, is 
 ' reserved to be read a little before A dvent.' (p. 30). — Rationale. 
 
 Abp. Secker observes: — 'This order, in which the Books of 
 ' both Testaments are read, is that in which they stand. Only in 
 ' the Old, the Prophet haiah, containing the fullest predictions of 
 'Christ's coming and kingdom, is placed at the approach of His 
 'Nativity: and in the New, the Gospels and Acts are the Lessons 
 'for the Morning, and the Epistles for the Afternoon. In this 
 'manner we make provision for every day in the year: and hence 
 ' one great recommendation of daily attendance on Public Prayers, 
 ' (where there are opportunities for it,) is, that by means of it we 
 ' shall proceed regularly through the Sacred Writings, and preserve 
 ' the due connexion of the several discoveries, made in them to 
 ' man.' {p. 20).— Works. Vol. iii. 
 
 Wheatly adds nothing new, what he has is derived from 
 Bp. Sparrows observations just cited. 
 
 Shepherd states:— ' That the Scriptures were commonly read, 
 'not promiscuously, but in some certain stated order; is evident 
 ' from the writings of many of the Fathers, and more especially 
 
 'from those of Chrysostom (p. 163) The writings of Austin 
 
 ' evince, that, in his time, the Church had certain fixed Lessons for 
 
 ' ordinary days, and others for Festivals " Because solemn 
 
 " Holidays intervene, for which Proper Lessons are appointed, and 
 " on which no others must be used, I am under the necessity of 
 "interrupting the course I had begun. Though I suspend for a 
 " short time my exposition of that Gospel, (St John} it is not my 
 " design to relinguish it altogether." This passage proves, that the 
 'practice of the Church in the time of Austin, bears a strong 
 ' resemblance to the regulations of the Church of England, which 
 1 has Lessons read in course on ordinary days, and Proper Lessons 
 'for all Sundays and other Holidays; and "which likewise directs 
 ' that "whenever Proper Lessons are appointed, then the Lessons of 
 "ordinary course shall be omitted for that time." {p. 165). — Eluc. 
 of Book of Com. Prayer. Vol. I. 
 
 The Rev. P. Freeman says: — 'We may remark the more 
 ' equable conception which such a method as ours tends to generate 
 ' and maintain in the mind, as to the importance of studying all 
 ' parts of Holy Scripture. It may safely be said, that either "the Old 
 ' without the' New Testament, or the New without the Old, were 
 ' equally an enigma. The two are mutually interpretative on a 
 ' basis of perfect equality. And if in other points of view the New 
 ' Testament challenges superior importance, this is fully recognized 
 ' by its being thrice read through in the year, the Old but once.' 
 (p. 344). — Principles of Divine Service. 
 
THE LESSONS FOR SUNDAYS. 
 
 1261 
 
 Tlie Lessons for Sundays. 
 
 117. — The Lessons to be read on Sundays will 
 be found in the first part of the ' Table ' of 
 Proper Lessons before the Calendar, headed — 
 " % Lessons proper for Sundays.''' — Generally 
 speaking, however, only the First Lessons are 
 prescribed ; where there are no Second Lessons 
 appointed, reference must be made to the day of 
 the month in the Calendar, except the Sunday should 
 be a Saints' day, when it will be found that the 
 two Lessons are ordered in the second part of the 
 ' Table.' 
 
 118 —The Sunday First Lessons are chosen por- 
 tions of the Old Testament, embodying more instruction 
 than other chapters, and best suited for the edification 
 of the larger Congregations that usually assemble in 
 the Church on that day. These Scriptures are also 
 selected as being better adapted to illustrate the 
 particular season of the Churcb. Thus : — Lsaiah is 
 preferred during Advent, and the Epiphany, from 
 his prophecies referring so pointedly to our Saviour. 
 Genesis is chosen for Septuagesima Sunday, and the 
 following Sundays in Lent, from portraying the fall 
 of man, and the consequent punishment of sin, so 
 as to provoke us to repentance for our own 
 transgressions. We find, indeed, that the reading of 
 Genesis had been affixed to the season of Lent in 
 very remote ages. (Okrysos. Horn. vii. Op. 2. p. 100; 
 Maskill. Mon. Kit. i. p. xxii). Certain chapters of 
 Exodus follow, immediately before Easter, from being 
 descriptive of the institution of the Jewish Passover, 
 the great type of our own Passover, " the Lamb of 
 God that taketh away the sins of the world." The 
 remaining Lessons proceed through the Historical 
 and Prophetical Books in order, concluding with the 
 Book of Proverbs. With regard to the choice of 
 Lessons when a Sunday and a Saint's-day coincide, 
 see postea. 
 
1262 
 
 MOENIKG PEATEB. 
 
 119. — It is unnecessary perhaps to add. that when 
 Proper Lessons are appointed, those indicated in the 
 Calendar are to be omitted, as is directed in the 
 ' Order ' preceding the Calendar ; where we read : — 
 
 'And note, that whensoever Proper Psalms or Lessons are 
 'appointed; then the Psalms and Lessons of ordinary course 
 'appointed in the Psalter and Kaleudar (if they be different) 
 ' shall be omitted for that time.' — (Present Book of Common 
 Prayer.). 
 
 We will now annex a few opinions. 
 
 Bp. Sparrow says: — 'For Sundays somewhat another course 
 ' is observed ; for then Genesis is begun to be read upon Septuagesima 
 ' Sunday ; because then begins the holy time of penance and 
 ' mortification, to which Genesis is thought to suit best, because 
 ' that treats of our misery by the fall of Adam, and of God's severe 
 'judgment upon the world for sin. Then we read forward the 
 ' books, as they lie in order, yet not all the books, but only some 
 ' choice Lessons out of them. And if any Sunday be, as they call 
 ' it, a privileged day ; that is, if it hath the history of it expressed in 
 ' Scripture, such as Easter, Whitsunday, &c. then there are 
 ' peculiar and proper Lessons appointed for it.' ( p. 31). — Rationale. 
 
 Abp. Secker remarks: — ' For the first Lesson on Sundays, those 
 ' chapters of the Old Testament are selected, which appear to be 
 ' most useful. The second Lesson being from the New, there was 
 ' no necessity, and little room, for choice. And to Holy-days such 
 ' portions of both are adapted, as best agree with the occasion.' 
 {p. 421).— Works. Vol. iu. 
 
 Shepherd observes: — 'As the Lessons in the Calendar may be 
 ' called ordinary or common Lessons, so those for Sundays and the 
 ' other Holidays are called proper. The Proper Lessons are upon 
 ' the whole very judiciously selected. The most instructive 
 ' Chapters are appropriated to Sundays, because the audience on 
 ' these days is presumed to be the most numerous. And where the 
 ' anniversary of an event, which has been predicted, is celebrated, 
 ' the most striking prophecy relating to it is commonly appointed 
 ' to be read. The Church begins her ecclesiastical year with 
 ' Advent. For the Sundays in Advent, after Christmas and after 
 ' the Epiphany, proper First Lessons are selected from Isaiah ; who, 
 ' on account of the clearness with which he has spoken of the 
 ' Messiah and the Gospel Dispensation, is usually styled " the 
 " Evangelical Prophet." Upon Septuagesima, and the two following 
 ' Sundays, and through the greater part of Lent, Genesis is read. 
 'This book which relates the Fall, and its fatal effects, the 
 ' Corruption of the Human Race, and their consequent destruction, 
 
 ' was probably thought best adapted to this penitential season 
 
 ' In the primitive Church, Genesis was read in Lent. Towards the 
 ' approach of Easter, and on Easter-day, Proper Lessons are selected 
 ' out of Exodus; in which, under the figure of the deliverance of Israel 
 ' from its bondage iu Egypt, and by the institution of the Passover, 
 
LESSOR'S FOH HOLT-DATS. 
 
 1263 
 
 • is represented our redemption from sin and death, by the sacrifice 
 "of "tiie Lamb, slain from the foundation of the world." (Rev. xiii. 
 ' 8.) The Church then proceeds through the books of the Old 
 ' Testament in the order, in which they stand, selecting such 
 1 chapters as were thought most interesting and instructive.' 
 (p. 175).— Eluc. of Book of Com. Prayer. Vol. L 
 
 The Rev. W. Palmer writes:— 'The customs of Churches in 
 ' regard to the reading of the Scriptures have always been very 
 ' various, and the order of Lessons prescribed in the English Ritual 
 ' has not been formed on any particular model, though it resembles 
 ' the ancient Egyptian rite, several coincidences however may be 
 ' pointed out between our customs, and those of ancient or even 
 'primitive times. Thus, 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 
 ' Septuagesima to the fifth Sunday in' Lent, we read the book of 
 ' Genesis on Sundays. St John Clirysostom, 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 Pentecost 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 particular 
 ' Feasts mentioned in the latter formulary, and our own. Thus, at 
 ' the Nativity, Isaiah, chap. ix. is appointed in both: on the Feast of 
 'St Stephen, Acts chap. vi. ; on the Feast of St John, Apocalypse, 
 ' chap. i. ; at the Epiphany, Isaiah, chap. Lx. ; (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. Other resemblances may 
 ' perhaps be pointed out; but it is not possible to trace any general 
 ' conformity between our existing regulations, which are of a 
 ' peculiar and more systematic character, and the customs of the 
 ' early ages. Different customs were prevalent in different places. 
 ' In the Roman offices only one book was read at each season; 
 ' while we always read two. In other Churches the arrangement 
 ' and length of Lessons appear to have been left to the discretion of 
 
 • each individual Bishop and Abbot.' ( p. 2oi.)—Orig. Lit. 
 
 Lessons for Holy-Days, and Saints' 1 -Days. 
 
 120. — The Proper Lessons to be read on Holy- 
 Days, and Saints' -Days, will be found in the second 
 part of the " Table of Proper Lessons " preceding the 
 Calendar. Both the first and second Lessons are for 
 the most part appointed ; and those portions of 
 Scripture are chosen, which bear upon the history, 
 or character, of the commemoration. When there is 
 4 M 
 
1264 
 
 MORNING PKAYEE. 
 
 an omission of the second Lesson in the " Table," 
 reference must be made to the Calendar, where, under 
 the day of the month, it will be pointed out. 
 
 121. — When a Holy-Day, or Saint's-Day, falls 
 upon a week-day, no difficulty will arise in deciding 
 upon the Proper Lessons to be read on such day ; but 
 when the Saint's-Day Jails upon a Sunday, or two 
 Holy-Days meet together, some discrimination will be 
 necessary, as we shall show in the next Section. 
 
 122. — The First Lessons apportioned to the 
 Saints' -Days in the ' Table ' are chiefly taken from 
 the Books of Proverbs, Ecclesiastes, and from the 
 Apocryphal Books of Ecclesiasticus, and Wisdom : 
 while the Lessons for Holy-Days are confined for 
 the most part to the canonical Scriptures. 
 
 123. — The Lessons from the Apocrypha, as we 
 have observed, are generally appointed for the First 
 Lessons of Saints'-Days, and of a few of the ordinary 
 iveelc-days, to complete, in this latter case, the course of 
 Scripture for the year ; but on Sundays the canonical 
 Books were universally preferred by the Beformers in 
 the compilation and revision of the Liturgy ; a 
 circumstance which will, in a great measure, guide our 
 own choice of Lessons when a Saint's-Day falls upon a 
 Sunday. The Apocrypha, it must be remembered, is 
 not read in our Services to establish any doctrine ; 
 but merely, as Art. IY. explains, 'for example of life, 
 and instruction of manners.' The Eastern Church 
 generally rejected these Books as uncanonical, i. e. 
 as not contained in the canon or fist of authorized 
 Books : while the Western Church as generally 
 received them. The term Apocrypha (airoicpvfot, 
 hiddeix), which was assigned to these Books by the 
 Council of Nice, was designed to indicate that they 
 are not authentic. 
 
 124. — The Presbyterian Divines at the Savoy 
 Conference (a. d. 1661) excepted against the reading 
 of the Apocryphal toritings publicly in the Church, 
 
LESSONS FOR HOLY-DAYS, &C. 
 
 1265 
 
 lest they should be thought by the People of equal 
 value with the rest of Scripture. To this the Episcopal 
 Divines reply : — 
 
 ' If their fear be that by this mean, those Books may come to be 
 ' of equal esteem with the canon, they may be secured against that 
 'by the title which the Church hath put upon them, calling them 
 ' Apocryphal : and it is the Churches testimony which teaches us 
 ' this difference, and to leave them out were to cross the practice of 
 ' the Church in former ages.' {p. 341). — Cardwell's Conferences. 
 
 So that their objection exercised no influence in 
 this matter in the last Revision of the Prayer Book 
 in 1662. Subsequently, a like attempt was made (in 
 1689) to effect an alteration at the concurrence of 
 Holy-Days, by the note following, which was appended 
 under the heading, " Lessons Proper for Holy days ; " 
 but it met with the same ill-success, as the cry against 
 the Apocrypha. The note thus read : — 
 ' When a Saint's-Day falls on a Lord's Day, both Collects being used, 
 ' the Lessons for the Lord's daies are to be used, those of 
 ' Christmas excepted.'— (Copy of the Alterations in the Book of 
 Com. Prayer, prepared by the Royal Commissioners in 1G89. 
 p. 8.).- 
 
 The few opinions following may be useful. 
 
 Bp. Sparrow remarks : — ' For Saints' days we observe another 
 'order: for upon them, (except such of them as are especially 
 ' recorded in Scripture, and have proper Lessons), the Church 
 ' appoints chapters out of the moral books, such as Proverbs, 
 ' Ecclesiastes, Ecclesiasticus, and Wisdom, for First Lessons; being 
 ' excellent instructions for life and conversation, and so fit to be 
 'read upon the days of holy Saints, whose exemplary lives and 
 ' deaths are the cause of the Church's solemn commemoration of 
 'them, and commendation of them to us. And though some of 
 ' these books be not, in the strictest sense, canonical ; yet I see no 
 'reason, but that they may be read publickly in the Church with 
 ' profit, and more safety, than Sermons can be ordinarily preach'd 
 ' there. For certainly Sermons are but human compositions, and 
 ' many of them not so wholesome matter, as these which have been 
 ' viewed and allowed by the judgment of the Church for many ages 
 'past, to be ecclesiastical 'and good, nearest to divine of any 
 ' writings. If it be thought dangerous to read them, after the same 
 ' manner and order, that canonical Scripture is read, lest perhaps by 
 ' this means they should grow into the same credit with canonical : 
 ' it is answered that many Churches have thought it no great hurt, 
 ' if they should; but our Church hath sufficiently secured us against 
 ' that danger, whatsoever it be, by setting different mark3 upon 
 ' them, stiling the one canonical, the other apocryphal. As for the 
 'Second Lessons, the Church in them goes on in her ordinary 
 'course.' {p. 31). — Rationale. 
 
 4m2 
 
1266 MOENING PEA YE E. — THE LESSONS. 
 
 Wheatly adopts the words of Sparrow above quoted, and 
 adds:— 'Other Holy-days, such as Christmas-day, Circumcision, 
 ( Epiphany, tfc. have proper and peculiar Lessons appointed suitable 
 * to the occasions. I shall only observe here, that there have been 
 'proper Lessons appointed on all Holy-day*, as well Saints -days as 
 ' others, ever since St Austin's time : though perhaps they were 
 ^ not reduced into an exact order till the time of Musseus, a famous 
 'Priest of Massilia, who lived about the year 480. Of whom 
 'Gennadius writes, that he particularly applied himself, at the 
 request of St Venerius a Bishop, to choose out proper Lessons for 
 ' all the Festivals in the year.' ( p. 136.)— Rat. III. of Book of Com. 
 Prayer. 
 
 Shepherd says: — ' For Holidays, our Reformers have generally 
 ' appointed proper J?rs< Lessons out of the books that may be called 
 ' moral ; that is, out of Proverbs, Ecclesiastes, and the Apocrvphal 
 ' writings, Ecclesiasticus and the Wisdom of Solomon. Some of 
 ' the Romanists had exalted the Virgin Mother above the Son of 
 ' God. This perhaps was the reason why Apocryphal Lessons were 
 'assigned to the Purification and Annunciation of the Blessed 
 'Virgin. It was probably upon similar principles, that the first 
 Lessons, directed to be read on the greater part of the Saints' 
 ' days, are taken from the Apocrypha.' {p. 177).— Eluc. of Book of 
 Com. Prayer. Vol. L 
 
 Tlie Coincidence of Saints'-Days and Sundays, 
 or of two Holy-Days. 
 
 125. — When a Sainf s-Day falls upon a Sunday, 
 or -when two Holy-Bays come together, there is a 
 difference of opinion as to which shall give place. 
 And as there is neither Canon, nor Rubric, to guide 
 the Officiating Minister, the choice is left to his 
 discretion; which choice relates not only to the 
 Lessons, but likewise to the Collect, and its Epistle 
 and Gospel. This subject we have fully discussed 
 in a previous Volume {Vol. B ), where also many 
 opinions have been cited by way of elucidation ; we 
 will, therefore, here recapitulate the general rule, 
 with the views of two or three of the more important 
 authorities there given; annexing a few additional 
 particulars which further reading and observation 
 have brought before us ; leaving the question, as it 
 bears upon the Collects, till we arrive at their specific 
 Rubric in due course. 
 
 The General Rule is: — An ordinary Sunday (i.e. a Sunday 
 not peculiarly connected with our Lord's life, or ministry) yields 
 to a Saint's-Day ; and a Lesser Festival gives tcay to a Greater. 
 
CONCURRENCE OF SAINTS'-DAYS, &C. 1267 
 
 Except.— When any of the Lessons of the superior day are 
 appointed in the Apocrypha, the Canonical Scriptures directed for 
 the iulerior day are to be preferred. 
 
 12G. — We will now subjoin in detail what seems 
 to be the usage in respect of the choice of Lessons, 
 Collects, &c. in the concurrence of Holy-Days, and of 
 Saints'-Days with Sundays ; taking the Holy-Days, &c. 
 in Alphabetical order; and showing the concurrence 
 that is possible : — 
 
 Advent Sunday... is preferred to S. Andrew's-Day. 
 4th Sunday in . .is preferred j g ThomasVDay . 
 
 S. Andrew's-Day yields to Advent Sunday. 
 
 All Saints'-Day... is preferred to Sundays after Trinity. 
 
 Annunciation of V. Mary is ) ~ , . T 
 
 preferred ln Lent - 
 
 ) Sunday before Easter; Days in 
 
 yields to > Passion week ; Easter-Day, and 
 
 ) Easter-Monday, and Tuesday. 
 Ascension Day...M preferred to S. Philip and S. James's-Day. 
 Ash-Wednesday. ..is pre fa- nd to S. Matthias's-Day. 
 S. BamabasVDay...*pre>-m; J gunday3 aft(jr Trinjty< 
 
 . -j, t „ \ Whit-Sunday, Monday, and Tues- 
 
 yietas to } day . and tQ Trjnity Sunday- 
 
 Christmas, 1st Sunday after... ) S. Stephen's-Day; S. John's; luno- 
 yields to ) cents'-Day, and Circumcision. 
 
 2nd Sunday after... ) Epiphany, and Conversion of S. 
 
 yields to J Paul. 
 
 Circumcision is prejerred to 1st Sunday after Christmas. 
 
 Conversion of S. Paul is \ 2nd Sunday after Christmas, and 
 
 preferred to \ the Sundays after the Epiphany. 
 
 „; eWs u X Septuagesima, Sexagesima, and 
 
 a J Quin(|u;mesima. Sundays. 
 
 Easter-Day is preferred to j ^"^VDay ° f V ' M " 7, *** S ' 
 
 Sunday before, is preferred j Annunciation of V. Mary, and S. 
 
 to j Mark's-Day. 
 
 1st Sunday after is\ S. Mark's-Day; and S. Philip and 
 
 preferred to $ S James's-Day. 
 
 other Sundays after ) S. Mark's-Day; and S. Philip and 
 
 yield to \ S. James's-Day. 
 Easter Monday and Tuesday... \ Annunciation of V. Mary; and S. 
 are preferred to...$ Mark's-Day. 
 
 Epiphany is preferred, to 2nd Sunday after Christmas. 
 
 Sundays after yield to Conversion of S. Paul. 
 
 3rd Sunday after yields to Purification of V. Mary. 
 
 Innocents'-Day...» preferred to 1st Sunday after Christmas. 
 S. John's-Day...w preferred to 1st Sunday after Christmas, 
 lent, Sundays in, are preferredl g MattWs . Day . 
 
 ..yield to Annunciation of V. Mary. 
 
1268 MOENING PEAYEB. — THE LESSONS. 
 
 S. Mark's- Day... is preferred <o| 
 
 .yields 
 
 2nd, and other Sundays after 
 Easter. 
 
 Sunday before Easter; Easter- 
 Day; Easter Monday, and Tues- 
 day; and 1st Sunday after 
 Easter. 
 
 SSeptuagesima, Sexagesiraa, and 
 Lent. 
 
 Passion Week, Days^_«« J of v . Mary . 
 
 S. Philip and S. James's-Day.. .is) 2nd, and other Sundays after 
 preferred to J Easter. 
 
 yields I 1st Sunday after Easter, and to 
 
 to ] Ascension-Dav. 
 
 Purification of V. Marv is \ 3r ? Su,lda - V afte " r ^ 
 
 K tuagesima, Sexagesima, and 
 
 prejerred to j Qui T lqu , g esima, Sundays. 
 Quinquagesima Sunday is ) Con version of S. Paul; and S. 
 
 preferred to ) Matthias's-Day. 
 
 . yields to Purification of V. Mary. 
 
 Septuagesima Sunday is ) Conversion of S. Paul; and S. 
 
 preferred to ) Matthias's-Day. 
 
 ...yields to Purification of V. Mary. 
 
 Sexagesima Sunday. .is preferred 1 [Conversion of S. Paul; and S. 
 
 to ) Matthias's-Day. 
 
 yields to Purification of V. Mary. 
 
 S. Stephen's- Day..is preferred to 1st Sunday after Christmas. 
 
 S. Thomas's-Day yields to 4th Sunday in Advent. 
 
 Trinity Sunday. ..is preferred to S. Barnabas's-Day. 
 
 the Sundays after ) S. Barnabas's-Day, All-Saints' - 
 
 yield to ] Day, and other Holy-Days. 
 
 Wbit-Sunday is preferred to S. Barnabas's-Day. 
 
 — Monday and Tue sday ...^ J g _ BaraaWs . Day . 
 
 127. — That differences of opinion exist, with regard 
 to the rule to be observed in these cases, will appear 
 from the following quotations. 
 
 The Rev. J. Jebb says ; — ' On the concurrence of all Holidays, it 
 ' is suggested, that the Collect for the day of inferior observance 
 ' should be read in addition to that of the day. The Apocryphal 
 ' Lesson should in all cases be postponed to that from canonical 
 ' Scripture. In other respects, the whole Service of the superior 
 ' Festival should be performed. In the following Table the Festivals 
 'which should have the precedence are given in Roman letters: 
 ' those with which they can possibly concur, and which yield to 
 ' them, in Italics. 
 
 'Advent Sunday, and 4th Sun- ) S. Andrew and S. Thomas respec- 
 
 ' day in Advent i tively. 
 
 'S. Stephen, S. John, Innocents, | 
 
 'Circumcision I 
 
 1st Sunday after Christmas. 
 
COINCIDENCE OF SAINTS'-DATS, &C. 12G9 
 
 ' Epiphany, Conversion of S. ) 2nd Sunday after Christmas, and 
 
 I'aul ) Sundays after Epiphany. 
 
 "j 3rd Sunday after Epiphany, Sep- 
 
 ' Purification* V- tuagesima, Sexagesima, and 
 
 ) Quinquagesima Sundays. 
 
 ' ^::^ s :i^. a :. an l I «— — & «-*-■ 
 
 ' Ash-Vi ednesday S.Matthias. 
 
 ' Sundays in Lent S. Matthias. 
 
 ' Annunciation Sundays in Lent. 
 
 ' Days in Passion Weekf Annunciation. 
 
 ' Sunday before Easter, and ) . . .. c xr „, 
 
 ' Easter-Day ) Annunciation, S. Mark. 
 
 ' First Sunday after Easter S. Mark, S. Philip and S. James. 
 
 ' S. Mark, S. Philip and S. James Sundays after Easter. 
 
 'S. Barnabas, and other Holi-"j 
 
 'days, till All Saints'-Day, VThe Sundays after Trinity. 
 
 ' inclusive ) 
 
 ' Easter Monday and Tuesday}.. Annunciation, S. Marl: 
 
 ' Ascension Day 5. Philip and S. James. 
 
 1 Whit Monday and Tuesday... 5. Barnabas. 
 
 {Choral Service, p. 408.) 
 
 The Rev. M. Plummer observes: — 'If a Sunday and a 
 ' Saint's- Day fall together, or if two Holy-days concur, which is to 
 ' take precedence ? To clear this matter up, we venture to suggest 
 ' the following Tables : — 
 
 * ' In the ancient Calendar, the Purift 'cation was postponed to 
 ' the three Sundays preceding Lent. But, as one of our Lord's 
 ' Holidays, it would seem to claim a precedence. Those three 
 ' Sundays, however, were considered superior to other concurrent 
 ' Holidays, as introductory to Lent, the season specially com- 
 ' memorative of our Lord's miraculous fasting.' 
 
 t ' The A nnunciation, though a high festival, was postponed to 
 ' these days, because not only would such a joyful feast be 
 ' incongruous with that season of deepest mourning, but because 
 ' everything should yield to the commemoration of our Lord's 
 ' meritorious sufferings. The Breviary, however, makes a distinction 
 ' between Monday, Tuesday, and Wednesday, and the other days in 
 ' Passion Week ; the latter superseding the Annunciation, the former 
 ' yielding to it.' 
 
 I ' The circumstances attendant on our Lord's Resurrection, 
 ' seem to require a more special commemoration than the 
 ' Annunciation of Bis birth. The latter was merely prophetical of 
 'His coming in the flesh; the former were connected with His 
 ' actual presence and glorification. In like manner, the super- 
 ' natural influence of the Holy Ghost on the Church at large, 
 'celebrated on Whit Monday and Tuesday, is an incomparably 
 'greater object of commemoration than the designation of an 
 ' individual Apostle.' — {notes, ibid.). 
 
1270 MOBNINfcf PUAYEE.— THE LESSONS. 
 
 'I.— Sundays which take precedence of Sainfs-Days. 
 <M,l T J"\ fi £ St ^nday in Advent-the fonrth Sunday in Adveutl 
 '.W^tV" Lent-the fifth Sunday in Lent-the Sunday 
 
 •ralSmX^^sESjT*' first Sundayafter EasterZ 
 
 .5 a11 ° ther cas , es the Sainfs-day takes precedence of the 
 'thf^sto '^T^ Vt r rSt SW""* Easter M upl 
 'will he th t f cl p a " d J ht , Ja T mes ' the ^ on <i n.orning Lesion 
 
 • be tatn ff t , ¥ ? h ' , P. aad *'t Ja '"^S but no further notice must 
 be taken of that festival. Note also that the first Sundav after 
 
 'ESS*?" PreCedeDCe ° f *" da ^ -«Pt the 
 
 ' ^-—Holy-days which take precedence of other 
 
 ' Holy -days. 
 
 •Fn'^ h w edneS f ay w M0I l day before Easter- Tuesday before 
 Easter-Wednesday before Easter-Thursday before Easter-Good 
 
 • L L ~\T Eve !'-. Monda y ^ Easter week-Tuesday in Easter 
 'A^on-dayf ^~^y » K week- 
 
 •lw.'rt' 1 **" '/^f^W* 11 ° U StMatthias'-day. theirs* Levant will 
 ,^,? f b t Matthias; and if the Monday, or Tuesday before 
 
 • £ r Zl lf °1 th ! Allnuu ™ ltiou of °™ '-adv. the^r Lessons wiil 
 be tbo»e of the Annunciation; but no other part of the Service of 
 those Festivals must be read. OI 
 
 'If there are twenty-seven Sundays after Trhntv, on the 
 ' coui n 4 y " SeV y the UuM * Wfll " those of ordinary 
 
 ' From ^ Wednesday to the >rt S« n <% in £e„< sha ll be used 
 t he «me Co«ec<, Epistle and Gospel, which were used on Ash- 
 VVednesday: and the same rule must be followed with regard 
 to the Epiphany, and Asnasion-da; all the week after' (d 24 1— 
 Observations on Booh of Com. Prayer. 
 
 p„.?" a .'. c? m P lai,lm g, ° f the omission of/Ae CVrorewwit 
 iW and" St Barnabas s day." says :-' The days before remem- 
 bered are so far kept holy as to have still their proper and peculiar 
 •offices . which is observed in all the Cathedrals of this kingdom and 
 the pa/y;e& where the Service is read every day; and in 
 
 W ^ ? U t"- c1 ) CS alS0 ' °? * W either of them falls upon a 
 Sunday.— Eccl. I indicata. pt. i.p. 34. a. d. 1667. 
 
 Archdeacon Shakp writes: -' Know, for instance, to what 
 uncertainties we are left in the use of the Table for Proper Lnsons 
 and in the appointment of Epistles and Gospels when Sundays and 
 
 _ Holy-days coincide. The consequence is. that the Clergy differ in 
 their practice, and use the service appropriate to that Festival 
 to which in their private opinion they give the preference. Some 
 there are who choose to intermix them, using the Collects 
 appointed to each and preferring the First Lesson that is taken out 
 ol a. canonical book, if the other First Lesson happens to be 
 
 appointed in tie Apocrypha (p. 61.) Where the Rubrics are 
 
 detective, or capable of two senses, or of doubtful interpretation 
 
 _ there is no stating a Minister's obligation to observe them • nor 
 is uniformity m practice to be expected; because even- Minister 
 
COINCIDENCE 01? SAINTS'-DAYS, &C. 1271 
 
 ' must be allowed a liberty of judgment, and consequently of 
 ' practice, in cases not sufficiently clear, or capable of various 
 ' constructions, 60 as be make no breach upon tbose Rubrics 
 ' that are plain and express. In several of those points that I have 
 'mentioned above, the Clergy take different ways; and they may 
 ' safely and honestly do so, for there is no room to say that 
 'any of them do wrong, since there is not evidence enough which 
 ' of "those ways are right. Something may be perhaps pleaded for 
 ' them all. But then, whatsoever is pleaded, as it is only upon the 
 ' foot of private sentiments, we remain still at liberty to follow our 
 ' own judgment and discretion in those points, till they who have 
 ' authority do settle a rule for us concerning them. And if, in the 
 ' mean time, any of us have real scruples, upon these points, our 
 'proper recourse is to the Ordinary of the Diocese for satisfaction; 
 ' because his determination in all doubtful cases is authoritative, 
 ' safe, and legal; and is granted us as a supply for all the de- 
 ' ficiencies we meet with in the letter of the Rubric' (p. 64.). — On 
 the Rubrics and Canons, Charge. A. D. 1735. 
 
 Wheatly observes: — 'I cannot but esteem the general practice 
 'to be preferable, which is, to make the lesser Holy-day give way 
 ' to the greater; as an ordinary Sunday, for instance, to a Saint's 
 ' day ; a Saint's day to one of our Lords Festivals ; and a lesser 
 ' Festival of our Lord to a greater; except that some, if the First 
 ' Lesson for the Holy-day be out of the Apocrypha, will join the 
 ' First Lesson of the Sunday to the Holy-day service ; as observing 
 ' that the Church, by always appointing Canonical Scripture upon 
 ' Sundays seems to countenance their use of a canonical Lesson even 
 ' upon a Holy-day, that has a proper one appointed out of the 
 ' Apocrypha, if that Holy-day should happen upon a Sunday.' 
 ( p. 188.)— Rat. III. of Booh of Com. Prayer. 
 
 Shepherd says : — ' Uniformity of practice was certainly in- 
 ' tended by the Church, and what now may seem to require the 
 ' direction of a Rubric, or at least the decision of the Diocesan, our 
 ' forefathers, in all probability, thought sufficiently plain. They 
 ' knew that prior to the Reformation, (admitting that the practice 
 ' of England corresponded with that of the Roman and Gallican 
 ' Churches,) the Service for all the Holidays now retained, being 
 ' doubles, generally took place of that appointed for ordinary 
 ' Sundays: they would therefore naturally read the Service for 
 ' the Saint's Day, and omit that for the Sunday in general. This 
 'continues to be the practice of the Roman Church; and it was the 
 ' practice of the Gallican Church for more than a century after the 
 ' era of our Reformation. In some parts of the late Gallican Church 
 ' a change took place about the beginning of the present century, 
 ' and the Service for the Sunday was appointed to supersede that 
 ' for the Saint's Day. But in our Church, no such alterations have 
 'been made by lawful authority. Hence it would appear, that the 
 ' Service for the Saint's Day, and not that for the Sunday should be 
 ' used. — And notwithstanding there exists some diversity of opinion 
 'on this subject yet the most general practice seems to be to read 
 ' the Collect, Epistle and Gospel, for the Saint's Day ; and it is 
 ' most consonant to that practice to read also the First Lesson 
 'appropriated to that day.' {p. 179.). — Eluc. of Book of Com. 
 Prayer. Vol. 1. 
 
1272 MORNING PRATER. — THE LESSONS. 
 
 Dr. Mant, (late Bishop of Down and Connor, &c.) writes: — 'In 
 ' the case of the Lord's day occurring with a Saint's Day I prefer 
 ' the First Lesson for the latter unless it be from the Apocrypha, 
 ' when the Sunday Lesson from a Canonical Book may on the whole 
 ' he preferable.' (p. io.).—JJor. Liturgical. 
 
 Dr. Blomfield, (late Bishop of London) says :— 1 Where a 
 'Saint's Day falls upon a Sunday, the Collect for the Saint's Day, 
 ' as well as that fur the Sunday, >iiould he read, and the Epistle and 
 ' Gospel for the Saint's Day, but the Lessons for the Sunday.' 
 (p. 65.).— Charge. 1842. 
 
 The Rev. F. Proctor observes : — ' When a Saint's Day falls 
 ' on a Sunday, there has been a difference of opinion in the choice 
 'of First Lessons ; one system rejecting all mention of the Saint's 
 ' Day, and another substituting the Saint's Day for the Suuday 
 
 ' The following rules have been proposed ' (After quoting 
 
 ' Mr. Plummer's observations above cited the Author proceeds) 
 
 ' There can be no objection to that portion of the rule which 
 ' directs that on the days mentioned no notice should be taken of a 
 ' Saint's Day. But on ail other Sundays this rule directs that every — 
 ' thing proper to the Saint's Day must displace the corresponding 
 ' portion of the Service of that Sunday. And again, no great 
 ' objection can be raised to that part of the rule which concerns the 
 ' Collect, and the Epistle and Gospel. But it is not clear that the 
 ' Lessons of the Saint's Day should be read instead of those of 
 'the Sunday; since the selected chapters form a distinct and 
 ' continuous course for the Sunday First Lessons; and by the above 
 'rule the Scripture narrative would be broken, and it might be by 
 ' the reading of an Apocrj-pbal chapter, which has been carefully 
 ' avoided in the appointment of Sunday Lessons. The difficulty 
 ' appears to have originated in the feeling that, owing to the disuse 
 ' of week-day Services, the Saints would perish from the memory of 
 'the People, unless their commemorations were observed on 
 ' Sunday; and also from a strict interpretation of the Rubric before 
 'the Collects in the Morning and Evening Prayer, — 1 Then shall 
 
 'follow three Collects] <J'c Custom has rather fallen into the use 
 
 ' of only one Collect, to which no objection would be raised, if it 
 ' be taken with the qualification, that the course of the Sunday 
 ' First Lessons is not to he broken, or at least that only canonical 
 ' Scripture be read. And perhaps the most usual mode of conduct- 
 ' ing Service is, to take the Lessons of the Sunday and the Collect, 
 ' Epistle and Gospel of the Saint's Day, unless the Sunday be one of 
 ' those named in the above rule. These observations apply only to 
 ' the First Lessons.' ( p. 200.)— History of the Book of Common 
 Prayer. 
 
 MANNER OF READING THE LESSONS. 
 
 If. ' Then shall be read distinctly with an audible voice, the First 
 ' Lesson, <fc.' 
 
 128. — Having so plain and lucid a direction before 
 us, as the Eubric at the head of this section, it would 
 
MANNER OF HEADING THE LESSONS. 1273 
 
 seem to be a work of supererogation to enlarge upon 
 the manner how the Lessons are to be read. The 
 injunction is, — ' distinctly with an audible voice? — 
 this, with the remarks we have previously made on the 
 method of ' reading ' (par. 18.), calls for little more ; 
 unless any should think it right that the old 'piano 
 cantu ' ought to be revived. 
 
 129. — It might not be thought possible that in the 
 delivery of the Lessons, any attempt at plain song 
 would be made in Parochial Churches in these days, 
 yet the experiment is occasionally tried in monotone, 
 and simply upon the authority of the old Eubric of 
 the First Liturgy of Edw. VI. (a. d. 1549.), which 
 thus reads : — 
 
 ' Then shall be read two Lessons distinctly with a loud voice, 
 'that the People may hear, $c....And (to the end the People may 
 ' the better hear) in such places where they do sing, there shall the 
 'Lessons be sung in a plain tune after the manner of 
 'distinct reading: and likewise the Epistle and Gospel.' 
 (1549. 1552. 1559. 1CU4.).— Keeling. 12, 13. 
 
 But, as we find that at the last Eevision of the 
 Liturgy in 1G62 the word " loud" in the first part of 
 this Eubric was changed to " audible ; " while the 
 remaining portion — from "And (to the end the People") 
 down to " lilceioise the JEpistle and Gospel," — was 
 entirely omitted, we are not left at liberty to exercise 
 our fancies in this particular; and must, therefore, 
 confiue ourselves to the direction of the present 
 Eubric, reading the Lessons " distinctly and with an 
 audible voiced 
 
 It may not be out of place, perhaps, to mention 
 here, that the old Eubric sanctioning the piano cantu 
 "in places where they sing," had reference to the 
 Choral Service, and that in ordinary Parish Churches 
 the Injunction ruled, that the Lessons should be read 
 " distinctly with a loud voice: " this view is confirmed 
 by one of the Injunctions of Elizabeth (1559.) ; 
 
 "That all Ministers and Readers of Public Prayers, Chapters, and 
 ' Homilies, shall be charged to read leisurely, plainly, and distinctly. ," 
 (Inj. 53.) — Cardwell's Doc. Ann. L 199. 
 
1274 SIOENINO PBATEH.— THE LESSONS. 
 
 And, likewise, by one of the Visitation Articles 
 of the same Queen, in 1559 ; which inquired :— 
 
 " Whether the Curates and Ministers do leisurely, plain),,, and 
 
 130— In addition to this, we have also the reply 
 of the Bishops at the Savoy Conference (16G1) to the 
 'Exceptions' of the Presbyterian Divines taken 
 against the llubrie cited above : thus 
 
 The Exception was:-' The Lessons, and the Epistles, and 
 Gospels, being lor the most part neither Psalms, nor Hymns we 
 know no warrant why they should be sung in any place "and 
 conceive that the distinct reading of them iil/i an 'audible voice 
 tends more to the edification of the Church.'- Cardwell's 
 Lodj. 6io. 
 
 The Bishops reply : - ' The Rubric directs only such singing 
 as is after the manner of distinct reading, and we never heard 
 of any inconvenience thereby, and therefore conceive the demand 
 to be needless, —{ibid. 351.). 
 
 131.— The Lessons, therefore, are to be read, as 
 the present Eubric directs, distinctly, and with an 
 audible voice; taking these words in their common and 
 ordinary acceptation. It would be of great advantage 
 to the Officiating Minister were he to make it a rule 
 to read the Lessons carefully over previous to his 
 coming into Church. By this means, with the 
 assistance of a good Commentary, he would become so 
 far familiar with the scope and sense of the Scriptures 
 appointed for the day, as to be able to give to the 
 several passages their proper tone and emphasis ; as 
 well as be prepared without surprize to explain any 
 passage, which one or other of the School Children, or 
 of his Congregation, might accidentally require of him. 
 Besides which, he would thus be made aware of 
 any peculiarity in the quantities of the Proper Names, 
 as well as of any epithets, or passages that might, 
 iu the present refined age, call for some degree of 
 amendment, if not expurgation, on which latter point 
 we shall speak more fully in the next Section. 
 
 132.— With regard to the pronunciation of 
 Proper Names, some care is requisite to avoid 
 uttering false quantities, as well as to guard against 
 
MANNICE OF BEADING THE LESSONS. 1275 
 
 over-fastidiousness and singularity. To pronounce, 
 for instance, Lot, (Aur), DebSrah, (Ae/3/3%>a), Jero- 
 boam (Upofiuan), Sennacherib (levvaxnpip), Samaria 
 
 {Zapapeia), Attalla ('ATTaK(ta), Festus ("fcrjcrros), &c, in 
 
 accordance with their Greek orthography, rather than 
 with the accentuation assigned to them by conven- 
 tional usage, and which the English idiom has 
 long awarded them, would sound very pedantic and 
 objectionable. On the other hand, to be habitually 
 regardless of all rules of prosody in reading Scripture 
 Names, particularly those of the New Testament, the 
 quautities of which names every Clergyman of the 
 Church of England, in being familiar with the Greek 
 original, ought to be acquainted with, would argue 
 either gross negligence, or very great deficiency of 
 scholarship. 
 
 It may not be considered unprofitable, perhaps, 
 for us to remind the Reader of those few Proper 
 Names, which are more liable to erroneous utterance ; 
 and to which carelessness has so often given a 
 diflerence of accentuation. The placing of the Greek 
 in juxta-position may not be without advantage. 
 
 Androriicus, (' AvSpovtKos). Eutijchus, (£l/tuxos). 
 
 Aretas, ('ApeTas). Jiiirus, ('Iaeipos). 
 
 Aristobulus, ('ApiaTo'/SouXos). Onesimus, ('Oi/iia-i/jos). 
 
 Cain, (KoVk). Patara, (Ila-rapa). 
 
 Crescens, (Kp))trict)s). Patrobas, (IIaTpo/3as). 
 
 Km niti us, ('Ep.nao6s). Phliijon, ($\iywv). 
 
 Epenetus, (EttuiVtos). Prochorus, (Upo-^opo^). 
 
 Epaphrod'itus, ( EircuppvoiTO?). Sunlyche, (Sui/xux , 'l)- 
 
 Eubilus, (E8/jou\os). So/mter, (SmTrarpos). 
 
 Eunice, (EuvUn). Thessalonlca, (BeaaaXouUij). 
 
 Euroclydon, {EvponXvlov). Zabulon, (ZafiouXuiv). 
 
 In the enunciation also of the final ' ed ' 'of 
 the past tenses, and past participles of verbs, it is 
 more in accordance with ancient usage, and the 
 solemnity of Scripture language, to make it a distinct 
 syllable i besides which, it would add much to the 
 reading of the Lessons ' distinctly, and with an audible 
 voice,' as enjoined in the Rubric. 
 
 We would now refer our Readers to a previous 
 paragraph (par. 19) on ' Intoning ; ' and cite a few 
 additional opinions. 
 
1276 MORNING PRAYER. — THE LESSONS. 
 
 Bp. Overall's Chaplain (ci'r. 1G 14 — 10.), speaking of singing 
 the Lessons, observes:—' In the Church of Rome, they were wont to 
 'sing them modulate, and so they use to do still; which how 
 'ancient a custom it is I cannot tell; but sure it cannot boast of 
 ' many years, for thus writes their Durand. in his Rationale, that 
 ' lived not long ago, Lectiones quoq.; in singulis horis tarn uocturnis 
 ' quam, diurnis dicuntur ; et dicitur Lectio quia non cantatur ut 
 ' Psahnus, vel Hijmnus, sed legitur tanlum. Illic enim modulatio, hie 
 'sola, pronunciatio quaritur. (Dio Off. 1. 5. c. 2. n. 43.) So 
 ' singing of Lessons (what commendation soever it may have, as I 
 ' myself mislike it not) is not so ancient as the plain reading of 
 'them, according to this Kubrick and appointment of our Church. 
 ' Reading has not the force to affect and stir up the spirit, which a 
 ' grave manner of singing has. And this is the reason that in 
 ' places where they sing, all our prayers are sung, in a plain and 
 ' audible tone. And singing, if it be not tempered with that gravity 
 ' which becomes the servants of God, in the presence of His holy 
 ' Angels, is fuller of danger than edification : therefore has our 
 'Church most prudently appointed the Lessons and Prayers, so to 
 ' be sung as may make most for the dignity and glory of God's high 
 ' and holy Service, and be also a means to enflame men's affections, 
 'to stir up their attentions, and to edify their understandings; 
 ' which is answerable to St Augustine's desire, (Lib. 10. Confess, cap. 
 ' 33.) when he wished for the restitution of that custom which 
 
 ' jubebat sonare, ut pronuntianti vicinior foret quam canenti.' 
 (p. 21.)— This Author also cites the following:— ' Another reason 
 ' for singing the " Psalms, the Commandments, the Lessons, and 
 ' the Prayers in the Church, is, that Christians may testify, that the 
 " Law of God is not troublesome or grievous to them, but pleasant 
 " and sweet; and that thev keep it not out of fear, but out of love, 
 " according to that of the 119th Psalm, ver 54. " Thy Statutes have 
 " been my songs in the house of my pilgrimage." Lastly, upon this 
 " account, there is paid to Almighty God a most perfect service, 
 " whilst we endeavour to glorify Him, as to our souls by earnest 
 " prayer; and so to our bodies, by singing praises to Him. Of the 
 " power and profitableness of singing in the Church, see the Author 
 " of the Answer to the Questions to the Orthodox, in Just. Mart, 
 " Works, Qu. 107." {p. 20).— Add. notes to Nicholl's Book of Com. 
 Prayer. 
 
 Bingham writes with regard to plain song :—' As to the voice or 
 ' pronunciation used in singing, it was of two sorts, the plain song, 
 ' and the more artificial and elaborate tuning of the voice to greater 
 ' variety of sounds and measures. The plain song was only with a 
 ' little gentle inflection, and agreeable turn of the voice, with a 
 'proper accent, not much ditl'erent from reading, and much 
 ' resembling the musical way of reading the Psalms now in our 
 ' Cathedral Churches. This was the way of singing at Alexandria 
 'in the time of Athanasius. For St Austin says, {Confess, lib. 10. 
 ' cap. 33.) he ordered the reader to sing the Psalms with so little 
 ' inflection or variation of the tone, that it looked more like reading 
 
 ' than singing St Austin does not speak this, as if he wholly 
 
 'disapproved the other more artificial and melodious way of 
 
 'singing For otherwise he commends this way of singing, as 
 
 ' very useful to raise the affections, when performed with a clear 
 
 lectorem modico vocis flexit 
 
MANNEK OF BEADING TUE LESSONS. 1277 
 
 ' voice, and a convenient sweetness of melody This plainly 
 
 ' implies, that the artificial and melodious way of singing with 
 ' variety of notes for greater sweetness, was used and allowed, as 
 'well as plain song, in the Italic Churches: and they mistake 
 ' St Austin, who think he speaks in commendation of the one, to the 
 'derogation of the other.' — Antiquities of the Christian Church. 
 Book xiv. c. i. § 15, 16. 
 
 The Eev. J. Jebb, commenting upon the Old Rubric permitting 
 plain tune, remarks : — 'This direction may appear unintelligible at 
 ' the present day : a plain tune and distinct reading being now con- 
 ' sidered modes of enunciation altogether different. But in ancient 
 ' times the musical tone, (as in the modern opera recitative, and as in 
 ' the recitation of Roman tragedy,) was used not only in the Prayers, 
 'but in all Lessons of the Church. The" distinct "reading means 
 ' the inflexions by which this tone was varied, which were fixed by 
 'stated rules, the interrogations, exclamations, pauses, &c; being 
 ' marked by corresponding rises and falls. For these inflexions 
 ' very exact rules are laid down in the ancient treatises on Church 
 'Music. So that those who justify a monotonous mode of reading 
 ' the Lessons by the alleged inflexibility of the ancient tone, are 
 ' altogether mistaken. If they chant, the inflexions of the chant, 
 ' the end of which is due expression, ought to be used: and on the 
 ' same principle, if they read, they ought to use the due varieties of 
 ' ordinary speech. To those who whine out the Lessons, Ca;sar's 
 'remark is justly applicable: "Are you speaking or singing? If 
 " singing, you sing badly." And as for those who read monotonously, 
 'like ill-taught School-boys, it were well if the Church compelled 
 ' them to go to School again, or to take some method, if possible, of 
 
 'acquiring common sense, (p. 322) Still, the custom of the 
 
 ' Church of England, since the last lievievv, has apparently been to 
 
 1 read the Lessons in the speaking tones of the voice, {p. 324) 
 
 ' To resume the chanting tone in this part of the Service would now 
 ' hardly be tolerated : nor indeed is it to be desired. At the same 
 ' time, those who are capable of managing their voice (and this 
 ' ought to be a matter of study to all) ought, even in ordinary 
 ' reading, so to pitch it, as to lay the prevailing stress upon one or 
 'its strongest tones; not straining it upon a high key, after the 
 ' manner of inexperienced readers, but dwelling upon a tone which 
 ' is most natural to them, whether it be bass or tenor, so that the 
 ' voice may come from the chest, and not from the throat, and may 
 ' admit of that elastic swell, which makes even a low voice audible 
 ' throughout the largest building. A judicious mixture of the 
 ' musical tones ought to be observed, and the conversational 
 'quarter tones as little dwelt upon as possible. The contrary 
 'practice is but too general: and the reading of the Lessons, oven 
 ' by those who can chant admirably, is degraded to the iudistinct 
 ' and hurried cadences of the most ordinary conversation. The 
 ' tone ought to be slightly elevated above that of common speech, 
 'so as to partake somewhat of the character of a Chant, just in 
 ' that degree which a judicious reader of solemn poetry ordinarily 
 
 'assumes, (p. 325) It may also be remarked that the word 
 
 "wind" ought in Lessons of Scripture to be pronounced as it 
 'is in poetry, "wind." How the anomalous and inharmonious 
 'pronunciation of this word now naturalized in England crept in, it 
 'is difficult to say.' ( p. 326).— Choral Service. 
 
1278 MOUSING PBAYEE. — THE LESSORS. 
 
 Alterations, and Expurgations, in the Lessons. 
 
 133. — Any alteration, or omission, of words, and 
 sentences, or of parts of the Liturgy, or of the 
 Scriptures appointed to be read by the Liturgy, is 
 contrary to the Canons, the Kubrics, and the Statute 
 Law, as we have already shown in Vol. B ; and 
 would expose the Clergyman so offending to a suit 
 in the Ecclesiastical Courts, and to the costs and 
 penalties involved in an 'Admonition.' In short, the 
 changing of 'which' into ' who' ; 'He' into 'God'; 
 and other apparently trivial words, is, strictly speaking, 
 illegal; and so, likewise, the changing of the ap- 
 pointed Lessons for others that the Officiating 
 Minister, suo motu, may think more suited to any 
 especial occasion which may have collected his 
 Congregation together in the Church for Divine 
 "Worship, is contrary to the order and discipline of 
 the Church of England ; and, therefore, censurable 
 in the Clergyman who attempts it. In certain cases, 
 however, when the Chief Authorities of the Bealm 
 enjoin a deviation from the Calendar, or Table of 
 Lessons, as on Public Fast, and Tlianksgiving, Days, 
 &c, the change is not considered in law to be out 
 of order, on account of the Royal Supremacy, and 
 Episcopal Office, being invested with power to 
 direct such a departure from the ordinary routine. 
 
 134. — But there are in the Scriptures a few words, 
 and phrases, which, if publicly read aloud to the 
 Congregation, might shock by their indelicacy the 
 refinement of the present age ; these, therefore, it 
 would be better should be expurgated; and the 
 omission, which has long had the sanction of custom, 
 and tacit consent, would by no means expose the 
 Clergyman to the accusation of excessive prudery or 
 fastidiousness, nor to the charge of a breach of 
 Ecclesiastical law. 
 
 It must not be forgotten, when effecting this 
 expurgation, that while reading the Lessons, the 
 
ALTERATIONS, AND EXPURGATIONS. 1279 
 
 Congregation, for the most part, have Bibles in their 
 hands, and are following the Minister word by word. 
 "Whatever alteration, therefore, is contemplated, should 
 be done with ease and readiness ; for any show of 
 awkwardness or embarrassment would excite more 
 particular attention, and make the matter worse. 
 It would be well to provide against such a contin- 
 gency by marking on the margin of the Bible against 
 every passage in the appointed Lessons the alterations 
 that may be thought desirable. Experience has found 
 it preferable in most of the instances to obliterate 
 completely the offending words with pen and ink. 
 
 135. — The passages, which seem to call for this 
 interference with the strictness of the law forbidding 
 any unauthorized changes, are the following ; to which 
 we append the alterations we would propose, 
 distinguishing the chapters which form appointed 
 Lessons for the Sunday from those prescribed for 
 ordinary days. 
 
 (a) In 1 Sum. xxv. 22, expunge the last six words, or substitute 
 ' any male.' {April 11th, Morning Lesson). 
 
 (i) In 1 Kings xiv. 10, omit all after, 'I will bring evil upon the 
 house of Jeroboam.' Some read ' and will cut off from Jero- 
 boam every male, and him that is shut up,' &c. ; or dele only 
 the objectionable clause. {May 5th, Morning Lesson). 
 
 (c) In 1 Kings xxi. 21, finish at the word ' Ahab'; or substitute 
 'every male' for the offending passage. (10th Sunday after 
 Trinity. Morning Lesson; and May 8th, Evening Lesson). 
 
 {d) In 2 Kings ix. 8, finish the verse at the word 'perish;' or 
 adopt the substitute recommended in the last case. {May 13th, 
 Evening Lesson). 
 
 (e) In 2 Kings xviii. 27, omit the whole verse ; or expurgate all 
 after the word 'wall '; or close the verse at the term ' words?' 
 (12th Sunday after Trinity. Evening Lesson; and May 18th. 
 Morning Lesson). 
 
 (/) In Isaiah xxx. 22, close the verse at the word, 'away.' 
 (4th Sunday in Advent. Morning Lesson; and Dec. 8th, Even- 
 ing Lesson). 
 
 4n 
 
1280 MORN IXO l'UAYlill. — THE LESSONS. 
 
 is) In Ezelciel xviii. 6, omit the last clause, concluding the verse 
 with the word 'wife'. (17th Sunday after Trinity. Evening 
 Lesson; and August 18th, Morning Lesson). 
 
 (Ji) In Romans i, omit the last seven verses; some only erase 
 verses 26, and 27. (Evening Second Lesson on Jan. 2; May 2; 
 and Aug. 31). 
 
 (0 Also, 1 Cor. vii., appointed for Jan. 26; May 24; and 
 Sept. 22; is by many omitted altogether; its place being 
 supplied by the chapter preceding, or following. 
 
 We may possibly be considered by tbe stricter 
 Rubrician as deserving of Ecclesiastical censure for 
 tbe advice we have just given with regard to these 
 questionable passages of Scripture ; and he would 
 direct our attention, perhaps, to the judgment of 
 Sir J. Nicholls in Newberry v. Godwin, which we 
 annex. Still, we must think that many of the above 
 passages are tbe exceptional cases tbat learned judge 
 seems to wink at, and defend ourselves under the 
 plea of ordinary decency, and the sanction of time- 
 worn custom. 
 
 Sir J. NicnoLLS says : — ' The law directs that a Clergyman is 
 ' not to diminish in any respect, or to add to, the prescribed form 
 ' of Worship. Uniformity in this respect is one of the leading 
 'and distinguishing principles of the Church of England: nothing 
 'is left to the discretion and fancy of the individual; for if every 
 ' Minister were to alter, omit or add according to his own taste, this 
 ' uniformity would soon be destroyed ; and though the alteration 
 ' might begin with little things, yet it would soon extend itself 
 ' to more important changes in the public worship of the Established 
 ' Church ; and even in the Scriptures themselves, the most important 
 ' passages might be materially altered, under the notion of giving a 
 'correct version, or omitted' altogether as unauthorized interpola- 
 tions The third article pleads generally, that the defendant 
 
 ' frequently leaves out portions of the Holy Scriptures appointed 
 'to be read; and cften acknowledges that he has done so; and 
 'declares that he will do so again. The fourth article pleads a 
 'specific instance, viz. "that on the preceding Sunday he omitted 
 "part of a verse in the First Lesson ;" and if the fact had happened 
 ' simply (though, strictly speaking, not legally justifiable to omit 
 ' any part), yet, probably, this suit would not "have been brought ; 
 ' but the article proceeds to state, that after he had omitted the 
 ' verse, he looked round to the pew of Francis Newberry, and said, 
 " I have been accused by some ill-natured neighbour of making 
 "alterations in the Service; I have done so now, and shall do so 
 "again, whenever I think it necessary; therefore mark." This 
 'gives a very different colour and complexion to the act, — the 
 ' omission seems to have been made, not from mere feelings of delicacy, 
 
THE HEADER OF THE LESSONS. 1281 
 
 ' tvhich, though not a legal justification, would greatly extenuate the 
 'omission; but the omission seems to have been selected, us 
 ' affording a favourable opportunity of asserting the general right, 
 ' and even of reflecting, in the midst of the Service, upon those who 
 'questioned the general right. The violation, therefore, of the Law, 
 ' was aggravated by circumstances which render the correction of 
 ' the offence necessary and proper. If this article should be proved, 
 ' it will not only subject the party to admonition, but further, to 
 ' the payment of costs.'— {Newberry v. Godwin. 1 Phill. 282.). See 
 BiWs Eccl. L. Phill. Cripp's Laws of the Church, 4c. last edition. 
 p. 622; Stephens's Laws of the Clergy, p. 1083. 
 
 Archbishop Secker says: — 'Supposing we should, any of us, 
 'apprehend, that this, or anything else in the Service, mentioned 
 ' or to be mentioned, might have been better ordered : yet we should 
 ' always think of the judgment of others with proper deference, and 
 ' of our own with modesty. And so long as nothing is required 
 'of us, contrary to our duty, we should remember, that our concern 
 ' is much more to improve by every thing, than to object against 
 'everything: by which last, unless done very discreetly, we may 
 ' hinder, more than a little, our own edification, and that of others.' 
 {p. 422).— Works Vol.3. 
 
 Shepherd, in speaking of St Paul's Epistles, remarks from a 
 memorandum of Dr. Wheeler's Lectures at Oxon, that ' small parts 
 ' of one or two of them might he dismissed from the Calendar 
 'without detriment to religion;' and he pointedly alludes to 1 Cor. 
 vii. ' advising the Members of the Church of Corinth to refrain 
 ' from marriage, upon the principle, that in those days, wives and 
 ' families might have obstructed the spreading of the Gospel.' 
 (p. 181).— Eluc. of Book of Com. Prayer. Vol. I. 
 
 THE READER OF THE LESSONS. 
 
 \ ' Be, that readeth, so standing, 7 &c. 
 
 136. — In the early Church the Lessons were 
 usually read by the Deacons, or by some one 
 appointed by the Bishop, or President for the time 
 being : subsequently, however, the Office of ' Header,' 
 or ' Lector,' was instituted by especial ordination, yet 
 he was looked upon as a layman. It was no 
 uncommon thing for laymen of birth and standing 
 to be admitted to the privilege of acting as Reader ; 
 for Kings, and Emperors have so officiated ; and even 
 children have performed the duty of reading aloud 
 in the Congregation the Lessons appointed from 
 Holy Scripture. The Church of England, by the 
 Rubric above cited, has evidently restored this usage. 
 
 4 n2 
 
1282 MOllNINO MA1ER. — THE LESSONS. 
 
 137. — In the previous Liturgies of 1549 , 1552, 1559, 
 and 1604, the reading of the Lessons was prescribed 
 as the office of the Officiating Minister, the Eubric 
 directing:— ' The Minister that readetli the Lesson, 
 standing ' &c. ; and it was not till the last Beview of 
 the Book of Common Prayer in 1662, that laymen 
 were re-admitted to the exercise of this function, as 
 the alteration of the Eubric to—' He that readeth, so 
 standing,' &c. will prove. The practice of laymen 
 reading the Lessons is at the present time very com- 
 mon in the Universities, and in some of our Cathedrals. 
 In Parish Churches also, particularly where there is the 
 convenience of a Lectern, and where there exist 
 those other accessories, and those practices which 
 the use of such a piece of Ecclesiastical furniture 
 would suppose, it is not unusual for the Clergyman 
 to appoint some lay deputy to read the Lessons, 
 who may be capable of satisfactorily fulfilling 
 the Eubrical injunction of reading 'distinctly, and 
 with an audible voice.'' In such cases, the Eeader is 
 generally some chorister, or minor lay official: and 
 while reading the Lessons he should, properly, wear a 
 Surplice. In other instances, an assistant Clergyman 
 sometimes officiates at the Lectern. 
 
 138. — If a layman is appointed Eeader, it is most 
 essential that his private character be above reproach, 
 as well as that his ordinary occupation be respectable, 
 or his appointment will produce among the Congrega- 
 tion much scandal and unpleasantness. And in this 
 case, the direction of a subsequent Eubric must not 
 be lost sight of, which enjoins, that ' The Minister ' is 
 to announce the beginning and conclusion of each 
 Lesson ; a rule which strictly excludes the lay deputy 
 from proclaiming ' Here beginneth^ &c. : ' Here 
 endeth,' &c. Modern custom, however, does not, 
 generally speaking, approve of a layman reading the 
 Lessons ; at all events, not in Parish Churches ; and 
 it must be some unusual circumstance which woidd 
 induce a Clergyman in these days to attempt this 
 innovation. 
 
THE KEAUEK OE THE LESSONS. 
 
 1283 
 
 The Reader of the Lessons, whether he be an 
 assistant Cleric, or the lay deputy of the Officiating 
 Minister, will proceed at the appointed time to the 
 Lectern, if there be one ; if not, to the Reading 
 Desk: the chief Minister in the latter case making 
 way, and retiring to his seat. At the close of each 
 Lesson, the Reader should immediately return to his 
 usual place. 
 
 The Rev. W. G. Humphry, commenting on this Rubric, 
 " He that readeth" says:— 'This alteration makes it lawful for 
 'laymen to read the Lessons; as is done in the Universities, and 
 'occasionally in Parish Churches.' (ju. 127). — Hist, and Explan. 
 Treatise on the Book of Com. Prayer. 
 
 The Rev. J. Jebb observes : — ' The Church of England has 
 ' sanctioned this custom, (of laymeri reading the Lessons). In the 
 ' University Colleges the Lessons are generally read, at least on 
 ' week days, by the Scholars. The junior Fellows, in many 
 ' Colleges, whether laymen or not, read on Sundays and Holidays. 
 'In the Cathedral of Liohfield the First Lesson on week-days is 
 'read by one of the Lay Clerks, the Second Lesson, and both on 
 ' Sundays, by the Clergy. An injunction of Archbishop Grindal 
 'in 1571, requires Parish Clerks to be competent to read the First 
 'Lesson, the Epistle, and the Psalms. And till very lately, if not 
 ' still, in some Parish Churches in London and elsewhere, the 
 ' Parish-Clerk, habited in a Surplice, discharged this duty. 
 
 '{p. 327) Nothing remains to be said of the Second Lesson, 
 
 'except that pre-eminence over the First is assigned to it: since 
 ' in Cathedrals where Laymen read the First Lesson, the Clergy 
 'road the Second: and at Winchester, when the Prebendaries read, 
 ' this is assigned to them, and the First Lesson to the Minor 
 ' Canons.' {p. 347.).— Choral Service. 
 
 The Rev. J. C Robertson remarks : — ' Any Parochial Clergyman 
 ' who may relieve himself by using the liberty thus given, will, 
 ' of course, take care that his lay substitute be a person able to read 
 ' distinctly and witli intelligence. Another Rubric seems to require 
 'that the Lessons should be announced by the Minister himself'. It 
 ' appears that, before the Rubrical sanction was introduced, custom 
 'had assigned to the Clerk the reading of the First Lesson and the 
 ' Epistle. Grindal both at York and at Canterbury requires that 
 ' persons appointed to the office of Parish-Clerk should be able 
 'to read these, " as is used." {Remains, 147 — 168).' This Author 
 adds in a Note : — ' Lessons were anciently read by Sub-deacons and 
 'Ministers of the minor orders. (Martene, iii. 14.) Laymen, and 
 'even children, were sometimes admitted to read. {Schmid. i. 256.) 
 ' Kings and Emperors claimed the reading of that Lesson in the 
 ' Christmas office which records the decree of Caesar Augustus. 
 ' {Mores Cathulici. b. v.').— How shall we conform to the TAlurgy. 
 p. 147. 
 
 The Rev. M. Plummer states: — 'From the words, "he that 
 ' readeth," it has been asserted that any man may read the Lessons in 
 
1284 MOllNIXG rUA.rEH.-TUE LESSONS. 
 
 ' Church; but at all events the Minister is to give out what Lesson 
 ' is to be read, and also to say at the end of it ; " Here endelh the 
 'first, or second Lesson." ( p. 75). — Observations on Book of Com. 
 Prayer. 
 
 THE POSTURE, AND PLACE, OF THE READER. 
 
 \. ' lie that readeth so standing, and turning himself, as he may 
 ' best be ?ieard of all such as are present .' 
 
 139. — Two questions are involved in the Eubric 
 before us ; viz. (a) the posture, and (b) the position or 
 place, of him ' that readeth ' the Lessons. We will 
 take them in their order. 
 
 (a). Postujie. — The Minister standing: the 
 People sitting. — The posture of the Eeader of the 
 Lessons calls for little explanation or remark, the 
 Rubric being sufficiently explicit on this point : 
 directing him ' that readeth ' to stand. The attitude 
 of standing is one of authority, and seems to be the 
 fittest for the ambassador of God when delivering the 
 inspired Scriptures, the declaration of the will of the 
 Great Jehovah ; and it appears to be defended by very 
 ancient usage. The People in early times used also 
 to stand during the reading of the Lessons {Const. 
 Apol. ii. 7 : Chrysost. Horn. i. in Matt.) : but the 
 fatigue it produced in the aged and infirm, and in 
 delicate women, led to the introduction of sitting as 
 the more convenient posture for the Congregation 
 generally ; and as one less likely to induce that 
 weariness which might interrupt their attention. 
 This was the custom even so early as the appearance 
 of the ' Apostolical Constitutions ' about the third 
 century. 
 
 140. — (b). The Position or Place. — The position 
 of the Eeader of the Lessons, as enjoined in the 
 Rubric, is, 'so turning himself as lie mag best be heard 
 of all such as are present ; ' and this injunction may 
 be explained from the fact of the Scriptures being 
 addressed to the assembled people, and not, like the 
 Prayers, to Almighty God. The older Rubrics give 
 the same directiou in almost identical words ; thus — 
 
POSTURE, AND PLACE, OF THE KEABEB. 1285 
 
 ' The Minister that readeth the Lesson, standing and turning 
 ' him so as he may best be heard of all such as be present.''* (1549. 
 1552. 1559. 1604.).— Keeling 12, 13. 
 
 141. — If the Lessons are read from the Beading- 
 Desk, which is the usual place in Parish Churches ; 
 and that Eeading-Desk possesses one face only, no 
 change of position is required in the Reader. But 
 where the Eeading-Desk has two faces, one eastward 
 and the other westward, or one at right angles to the 
 other, having the Bible placed thereon so as to look 
 towards the Congregation, and the Prayer-Book from 
 the Congregation ; then, " he that readeth," in order 
 that 'he may best be heard' must turn towards the 
 People : this, of course, s\ipposes that previously the 
 face of the Officiating Minister was in another 
 direction. 
 
 142. — The discretionary power vested in the 
 Officiating Minister by this Rubric has induced many, 
 that they ' may best be heard of all such as are present,' 
 to employ a Lectern for the purpose of supporting the 
 Bible, and advancing towards their People sufficiently 
 near, or in the midst of them, that the most distant 
 may easily listen to the reading of the appointed 
 Scriptures. The exercise of this discretionary power 
 carried to the extent of introducing a Lectern requires 
 great caution ; and should not be attempted against 
 the feelings of the Congregation. Besides which, it 
 must be remembered, that a Lectern is a piece of 
 Ecclesiastical furniture coming under the denomi- 
 nation of an ' Ornament of the Church ; ' and, there- 
 fore, falls upon the Churchwardens, and not upon the 
 Minister, to supply. The Laws and Usages affecting 
 this subject have been so fully discussed in previous 
 volumes, that we must be excused repeating what has 
 occupied much space already; and refer our Eeaders 
 
 * In the Scotch Liturgy of 1G37, the Rubric is similar to the 
 above, except that in the place of ' the Minister] it is ' the Presbyter 
 or Minister.' 
 
 In the American Liturgy there is no Eubric of this kind. 
 
1288 MORNING PRATER. — THE LESSONS. 
 
 to the Chapter on " The Place and Position of the 
 Officiating Minister" in Vol. 8; and to that on the 
 Origin and use of the Lectern in Vol. C; for the 
 information he may require. 
 
 143. — We may remark, however, here, that the 
 Beading-Desk, and the Lectern, both, are derived from 
 the ancient Ambo : the Lectern appearing about the 
 13th century, and the Heading-Desk at the close of 
 the 16th, or beginning of the 17th century, subse- 
 quent to the Reformation. "We may also add, that 
 the use of the Lectern in Parish Churches has not the 
 sanction of any Canon, or Rubric, now in force ; and 
 appears to be indebted for its revival amongst us 
 to its continuance in some of our Cathedrals, and 
 College Chapels. The Reading-Desk comes to us with 
 more authority; being enjoined in Canon 82 (of 
 1603-4) ; and required in the Rubric ; as may be 
 seen at the commencement of the " Com.mina.tion 
 Seryice." 
 
 144. — It would not be amiss, in order to insure the 
 reverential attention of our People generally, as well 
 as promote their edification, to persuade those who 
 can read to follow the Minister throughout the 
 Lessons in their own Bibles. This seems to have 
 been the design of the Compilers of our Liturgy, 
 judging from the Rubric nest following, which orders 
 with some particularity in what way the Lesson is to 
 be announced. This habit is particularly desirable 
 in children, who are more prone than the adult 
 members of the Congregation to indulge in wandering 
 thoughts, whisperings, and idle chatterings. It is to 
 be hoped that the Reader himself will not be wanting 
 in the serious and reverent attitude expected in one 
 delivering the message of Almighty God. We will 
 now quote a few opinions in confirmation of what has 
 been just advanced : — 
 
 Bp. Overall's Chaplain (ctV. 1614—19), commenting on tins 
 Kubric, cites the following: — ' Unus in medium exurgit ceteris 
 ' sedentibus, et in Psallentis verba omni cordis inteutioue defixis, 
 ' (Cassian. de Inst. Mon. I. 2. c. 5. ubi Schol.). Omucs qui aderant 
 ' non recitarunt Psalmos. sed solummodo amicum Psallentem 
 
POSTURE, AND PLACE, OF THE HEADER. 1289 
 
 ' ausculturunt. Ita ex hoc loco utrumque habetur, et Psallentem 
 ' stetisse, ct non Psallentes eonsedisse. Unde orta consuetudo, qua? 
 1 etiamaura observatur, ut qui legit S. Script. &c. ipse quidem Lector 
 ' stando legat, reliqui omnes sedendo auscultent. Unde fievoxopoi 
 ' dicti, id est in medio choro slant.es, apud Sidoniura Apollinarem. 
 'Lecturus autem Lectionem ad Librum accedens, super gradura 
 'ascendit, quia doctor perfection vita vulgus transcendere debet. 
 ' (Durand. Lib. 5. c. 2. n. 43.).' (p. 21).— Add. Notes to Nicholl's 
 Book of Com. Prayer. 
 
 L'Estrange observes:—' The primitive custom in this particular 
 'was surpassing edifying notvoi etrrriKav o AiaKovos, k. t. \. "the 
 "Deacon stood vp, proclaiming aloud, Listen my Brethren." Met' 
 ' eicelvov apxe-rai, k. t. \. " Then the Reader begins to read, first 
 "inviting his audience to attention by saying these words, " Thus 
 
 " saith the Lord." (p. IS) With regard to the posture, this 
 
 Author observes : — ' The practice was not uniform in this point in 
 ' all places. In the Affrican Church the fashion was for the 
 ' auditory to stand up while the Lessons were read. So S. Cyprian 
 'represents Anrelius and Colerinw, both made Readers, standing 
 "in toco alliore," in a place of " higher advance," meaning the Desk 
 'or Pulpit, "ab omni populo circuntstante cnnspecti," "beheld of all 
 " the audience standing round about them." {p. 1G8.).— A lliunce oj 
 Divine Offices. 
 
 Bp. Sparrow says, this Rubric — 'directs the Priest in the 
 ' reading of the Lessons to turn to the People, which supposes him at 
 ' Prayer, and the Psalms, to look quite another way, namely, as 
 ' in reason may be concluded, that way which the Catholic Church 
 ' uses to do; for diverse reasons, and amongst others, for that which 
 'St Augustine hath given, because that was " the most worthy part 
 ' oj' the world," and therefore, most fit to be look'd to, when we come 
 
 ' to worship God in the beauty of holiness Correspondent to this 
 
 ' practice, was the manner of the Jews of old; for, at the reading of 
 'the Law and other Scriptures, he that did minister turned his face 
 ' to the People, but he who read the Prayers turned his back to the 
 'People, and his face to the Ark. (Mr. Thorndyhe of Religious 
 Assemblies, pag. 231.).' — Rationale, p. 29. 
 
 Bp. Cosins (o&. 1672) observes: — 'Here he is appointed to turn 
 'him ; therefore, before he reads the Lesson, he is supposed to stand, 
 ' and to be turned with his face another way. It is a circumstance 
 ' observable, that at all the Services in the old Synagogues (from 
 'whom the Christian Churches at first took their pattern) the 
 ' reading of the Law and other Scriptures was done by the Priest, 
 ' with his face turned to the people as they sat: so did our Lord in 
 ' the Synagogue at Nazareth (Luke. iv. lfi.). But the Prayers were 
 ' read by him whom they called the Apparitor of the Synagogue 
 ' (correspondent to the Deacon or Minister in the Christian Church) 
 ' with his back to the People, and his face to the Ark, representing 
 ' the Majesty and Presence of God, (Maimonides of Prayer, cap. 8. 
 ' n. 11.). In the Misna he is called, He that cometh down before 
 ' the Ark. So are (or were) the Prayers or Litanies used to be read 
 'in the Church of England.' (p. 21.).— Cosins also adds: — 'In the 
 ' Constitutions of the Apostles, (c. 58,) it is ordered, Let the People, 
 ' by the Deacon's direction, sit with all quietness and good order; and 
 
1288 MOENINO l'UAYEB. — THE LESSONS. 
 
 ' let the Women also sit apart, keeping silence. Then let the 
 ' Reader stand on high and read.' (p. 21). — Add. Notes to Xicholl's 
 Booh of Com. Prayer. 
 
 Dr. Bennet (06. 1708) observes :—' Whilst the Scriptures are 
 'reading, the People must not tattle or disregard 'em ; but reverently 
 ' attend to what is read ; considering that 'tis the Word of God, 
 ' which is the rule of their duty, and by which they shall be judg'd 
 ' at the last Day. And whensoever anything hits their own case, 
 ' whether it be instruction, comfort or reproof, let them take 
 ' particular care thereof, and treasure it up in honest hearts, and 
 ' endeavour to behave themselves conformably to it in the whole 
 'course of their conversation. Thus the public reading of God's 
 ' Word will become truly profitable, and they will have reason to 
 'return God special thanks for every opportunity of hearing it: 
 ' whereas otherwise 'twill only aggravate their sins, and increase 
 
 ' their condemnation.' {p. 4.3) Before the Lesson has been begun, 
 
 he says: — "Here I can't but desire my Brethren to make a small 
 'pause, that the Congregation, who generally sit down, may be 
 'perfectly quiet, and not the least noise may be heard in the 
 'Church, when any Lesson begins; to the end that even - person 
 ' present may distinctly hear the whole of it, and the greater respect 
 ' and reverence may be shewn to the Word of God read unto them.' 
 {p. 44). — Paraphrase on the Booh of Com. Prayer. 
 
 Dr. Bisse remarks: — 'The Minister, in reading the Scriptures, 
 ' is even as Aaron was, the mouth of God to the People: for which 
 ' cause he is directed to turn his face to them as speaking to them 
 ' from God, and to read standing, to signify his authority. When 
 ' therefore he standeth up in order to read the Lesson, let every 
 ' devout hearer take that advice, which Eli gave to Samuel, waiting 
 'likewise in the Sanctuary, saying within himself, "Speak Lord; 
 "for thy servant heareth," (1 Sam. iii. 9.) And let us not only 
 ' hearken, hut apply what we hear; if examples, let these lead us; if 
 'precepts, let these teach us; if commands, let these bind us; if 
 'promises, let these encourage us; if threats, let these warn us; 
 'if mercies, let these comfort us; if judgments, let these awaken us. 
 'In whatsoever way the Lesson brings us instruction in righteousness, 
 ' which it always does in some way, let us at the close answer with 
 'the Congregation of Israel, saying in our hearts, "All that the 
 " Lord hath spoken, we will do." (Exod. xix. 8.)— (quoted in Mast's 
 Book of Com. Prayer, iu loco.) 
 
 Dr. Hole observes:— ' When our Saviour read in the Synagogue 
 'at Nazareth, {Luhe iv. 16.) "He stood up for to read: '' hereby 
 'shewing the decent regard and reverence to be evidenced towards 
 ' holy Scripture. From which example of our Saviour, the Church 
 'hath ordered the same posture to be used, by the Minister in 
 ' reading the Scriptures.'— (quoted in Mast's Book of Com. Prayer, 
 in loco.) 
 
 Wheatly savs: — ' The Scripture being the word of God, and so 
 'a declaration of His will; the reading of it or making it known 
 ' to the People is an act of authority, and therefore the Minister 
 ' that reads the Lessons is to stand.. ..'..And the Minister is directed 
 ' to " read distinctly with an audible voice, and to turn himself <fc." 
 
ANNOUNCING AND CONCLUDING. 12S9 
 
 ' which shews, that in time of prayer the Minister used to look 
 'another way; a custom still observed in some Parish-Churches, 
 ' where the R"eading-pews have two desks ; one for the Bible, looking 
 ' towards the body of the Church to the People ; another for the 
 ' Prayer Book, looking towards the east or upper end of the Chancel ; 
 'in conformity to the practice of the primitive Church, which, paid 
 ' a more than ordinary reverence in their worship towards the 
 
 'east As for the People there is no posture prescribed for them; 
 
 ' but in former times they always stood, to shew their reverence. 
 ' It is recorded of the Jews in the book of Neheniiah (viii. 5.) that 
 " when Ezra opened the Book of the Lam, in the sight of the People, 
 " all the People stood up" and in the first ages of Christianity those 
 ' only were permitted to sit, who by reason of old age, or some 
 ' other infirmity, were not able to stand throughout the whole time 
 ' of Divine Service.' ( p. \39).—Xat. III. of Booh of Com. Prayer. 
 
 Shepherd, when writing on the general posture of the 
 Officiating Minister, and on the construction of the Reading-Desk, 
 the remarks of whom on these subjects we have cited in a previous 
 Volume ( Vol. B) when treating on the ' Place and Posture of the 
 Minister,' thus speaks:— ' Many of these Reading-Pews had two 
 ' desks ; one for the Book of Common Prayer, and one opposite to it 
 ' for the Bible. When the Minister read the Prayers he necessarily 
 'looked towards the Altar; but when the Bible was read, by 
 ' turning towards the People, he would "be best heard of all such 
 'as were present." In a Note is added: — 'In the ancient Church 
 ' of Kngland, the Officiating Minister, in Prayers, Lauds, Confessions, 
 ' &c., turned from the People towards the East. But in such parts 
 ' of the Service as were addressed to the People, he was directed to 
 ' turn towards them. This was the practice of the ancient 
 ' Christian Churches in general.' (j>. 135). — Elucidation of Booh of 
 Com. Prayer. Vol. I. 
 
 The Rev. J. Jebb observes : — ' The Eagle-desk in our Choirs is 
 ' the modified representative of the ancient Ambo. The regular 
 ' position is in the centre of the Choir facing westward. In many 
 ' old Parish Churches, as at Redclill'e Church, Bristol, &c, the 
 ' Eagle-desk still exists, though not always used. In other places, 
 ' as our Ritualists observe, the Lesson-desk faced westward, and that 
 ' for Prayers, eastward, or laterally. Till after the Restoration 
 ' there was no instance, it is believed", of the desk for Prayers facing 
 ' westward. Those cumbrous pieces of carpentry which block up 
 'the Church and contain both Bible and Prayer Book, so that no 
 ' visible change is marked from the acts of praise and prayer 
 'to that of instruction, were the innovation of the last century.' 
 (p. 329).— Choral Service. 
 
 ANNOUNCING, AND CONCLUDING, THE LESSONS. 
 
 H. ' Note, That before every Lesson the Minister shall say, Here 
 ' beginneth such a Chapter, or Verse of such a Chapter, of 
 'such a Book; and after every Lesson, Here endeth the First, 
 ' or the Second Lesson.' — Book of Com. Prayer. 
 
1290 MOENING PBAYEB. — TUE LESSONS. 
 
 145 — It might seem, at first sight, unnecessary to 
 make any observations on so plain a Rubric as the 
 one above cited. Tet even here much diversity of 
 usage occurs ; and the want of conformity in this 
 simple matter can only be attributed to the negligence, 
 or indifference of the Officiating Minister: the rule 
 gives to him no discretionary power ; is involved in no 
 obscure language; and affects no doctrine, or party; yet 
 we have the following various methods of announcing, 
 and concluding, the Lessons. 
 
 I. Before the Lessons, all, who recognize the 
 
 authority of the Rubric, say correctly : — " Here beginneth such 
 a Chapter, or such a Verse of such a Chapter, of such a Book :" 
 whether it be an ordinary Lesson, or a Proper Lesson; whether 
 the day be a Sunday, Holy-Day, or Week-Day. 
 (a) Others incorrectly proclaim : — ' The First Lesson (or Second 
 Lesson) appointed for this Morning's (or this Evening's) Service 
 is such a Chapter of such a Bool: :' whether it be an ordinary 
 Lesson, or a Proper Lesson. 
 
 *,* There are some who adopt this phraseology only when 
 it is a ' Proper Lesson,' and by way of distinction. 
 
 (6) Others, again, mention the verse after, instead of before, the 
 Chapter, as prescribed in the Rubric for those Lessons which 
 do not commence at the first verse of the Chapter. They 
 erroneously say : — ' Here begiuneth, sucJi a Chapter, of such a 
 Book, at such a verse.' 
 
 (c) Others are equally at fault, who, on certain Holy-Days, 
 augment the Rubric by saying: — The First (or Second) Proper 
 Lesson appointed for this Morning's (or this Evening's) Service 
 is such a Chapter, of such a Booh, beginning at such a Verse, and 
 ending at such a Verse (or, from the — th, to the — th Verse.).' 
 
 (d) Others, again, when the appointed Scripture is in the 
 Apocrypha, announce the Lesson in their accustomed phrase- 
 ology, but add that it is from the Apocrypha; thus:— 'Here 
 beginneth such a Chapter of the Apocryphal Book of 
 Ecclesiasticus, (or, of the Book of Ecclesiasticus tn the 
 Apocrypha.).' 
 
 II. After the Lessons, those who hold to the Kubric 
 
 say .— ' Here endeth the First Lesson (or, Second Lesson).' 
 
ANNOUNCING AND CONCLUDING. 1291 
 
 (a) Some, contrary to the given rule, exclaim:—' Thus endeth the 
 First Lesson (or, Second Lesson).' 
 
 (6) Others make an addition to the prescribed words, saying — 
 ' Here endeth the First (or Second) Lesson, appointed for this 
 Morning's (or this Evening's) Service.' Some adopt this 
 conclusion on all occasions; some, only at the end of 'Proper 
 Lessons.' 
 
 (c) Others persist in following the Rubric of the First Liturgy of 
 Edward VI. (a. d. 1549) viz. — ' Here endeth such a Chapter of 
 such a Book.' 
 
 (<i) Some, again, omit completely all notice of the conclusion of 
 a Lesson. 
 
 These irregularities are certainly of no great 
 moment, still the diversity is inexcusable, and 
 unnecessary, to say the least. The only deviation 
 from the injuuction of the Rubric, which appears to 
 have obtained any sanction is the one (d) which, 
 before the commencement of a Lesson, announces it as 
 taken from the Apocrypha, with the view of dis- 
 tinguishing in the minds of the people, the canonical 
 from the uncanonical Scriptures: nevertheless, how- 
 ever desirable this may be, it is still a departure 
 from the Eubric, and is only to be defended by 
 the authority of custom ; or, where this is wanting, 
 by the sanction of the Diocesan. 
 
 146. — In early times it was customary for the 
 Reader of the Lessons, in order to procure silence 
 and attention, to exclaim before commencing, irpo^x^- 
 pev, attendamus, "attention." Immediately he was 
 obeyed, be followed with, " Thus saith the Lord." 
 At the conclusion of the Lesson the People used 
 to say ' Amen.' 1 In Africa, as we learn from Cyprian, 
 the Reader was accustomed to begin the Lesson 
 with ' Pax vobis ' (or vobiscum), till it was forbidden 
 by the Council of Carthage in a. d. 397. (August. 
 Ep. 155 ; De Civit. Dei. xxii. c. 8.). In our own 
 day, the Officiating Minister, after announcing the 
 Lesson, audibly and with clearness, ought to allow 
 sufficient time for the People to be seated, and to 
 
1292 MOKNINO l'BATfEE. — THE I.ESSOSS. 
 
 find the chapters in their own Bibles. This, indeed, 
 is the design of such announcement being imposed in 
 the Rubric. 
 
 147. — It must be remembered, that when a Lay- 
 man reads the Lessons, the announcing of the Chapter, 
 and Book of Scripture, and of the conclusion of the 
 Lesson, rubrically falls to the ' Minister ; ' but custom 
 has, in many places, superseded the injunction in this 
 particular, and permitted the Lay-Reader to take this 
 upon himself. 
 
 We have but few opinions to advance. 
 
 Collis remarks: — 'The reason of this notice appears to be, that 
 'any of the Congregation, who are furnished with Bibles, may look 
 'out the Lessons, and so quicken their attention by reading them 
 ' with the Minister. The words to be used by him are, " Here 
 "beginneth such a Chapter, &c.;" and not "The First Lesson 
 "appointed for this Morning's Service, &c." — (quoted in Mast's 
 Book of Com. Prayer, in loco.) 
 
 Wheatly WTites : — ' Before every Lesson the Minister is directed 
 ' to give notice to the People what Chapter he reads, by saying, 
 " Sere beginneth such a Chapter, or verse of such a Chapter, of such, 
 " a Booh ':" that so the People, if they have their Bibles with them, 
 ' may, by looking over them, be the more attentive. The care of 
 ' the' primitive Church in this case was very remarkable. Before 
 ' the Lesson began, the Deacon first stood up. calling out aloud, 
 " Let us listen, my brethren ; " and then he that read invited his 
 'audience to. attention, by introducing the Lesson with these words: 
 " Thus saith the Lord." After every Lesson the Minister with us is 
 ' also directed to give notice that it is finished, by saying, ' Here 
 " endeth the First or Second Lesson ; " which is the form now 
 ' prescribed instead of the old one, " Here endeth such a chapter of 
 "such a Book," which were the words enjoined bv all our former 
 'Liturgies.' {p. 139).— Rat. 111. of Book of Book of Com. Prayer. 
 
 The Kev. J. C. Robertson, commenting upon the reply of the 
 Bishops at the Savoy Conference to the exception taken against the 
 reading of the Apocrypha, wherein they say that the People " may 
 " be secured against that by the title which the Church hath put 
 " upon them, calling them Apocryphal." (Cardw. Conf. 341) 
 adds. 'Hence it would seem that we may be justified in announcing 
 ' Apocryphal Lessons as such. Any other addition to the form of 
 ' announcing which the Rubric prescribes, or the adoption of any 
 'other form, is unauthorized.' (p. 146). — How shall we conform to 
 the Liturgy. 
 
THE TE DEUM. 
 
 1293 
 
 The Te Deum. 
 
 ' And after that, shall be said or sung, in English the Hymn 
 ' called Te Deum laudamus, daily throughout the year.' 
 
 ' If. Or thU Canticle.' (Benedieite &c). 
 
 (Minister and People standing.) 
 
 148. — This Hymn, or ' Psalm ' as it was called in 
 the old Breviaries, the Te Deum, holds the same 
 place in our Liturgy as it occupied in the ancient 
 Service Books, that is, following the reading of the 
 Scriptures. This usage may be traced up to the 
 Council of Laodicea (a. d. 367.), which ordered that 
 Psalms and Lessons should be read alternately 
 {Can. 17.). The Te Deum seems to have closed 
 the old Matin Service ; and that which follows in 
 our Prayer Book formed the ancient Lauds, and 
 Prime. 
 
 149. — The authorship of tliis incomparable Hymn 
 is involved in great obscurity. It was at one time 
 considered to be the joint production of S. Ambrose 
 and S. Augustine, who, at the baptism of the latter by 
 the former, sang forth, as if by inspiration, verse after 
 verse of this Hymn responsive to each other ; whence 
 it was called " Tlie Songe of Austyn and Amhrose." 
 (Prymer. a. d. 1538.). Some have assigned the 
 ' Te Deum ' to S. Ambrose alone ; others, to Hilary bp. 
 of Poictiers, (a. d. 355.) ; or to Nicetius, bp. of 
 Treves, (a. d. 535.) ; while some have attributed it to 
 Jerom; and others, to Hilary of Aries (a. d. 440.), or 
 to some one of that place, from the particular mention 
 made of the Te Deum in the rules of Csesarius, and of 
 Aurelian, successively bishops of Aries in the 5th 
 century ; it is also mentioned in the rules of St 
 Benedict of the same period. Be all this as it may ; 
 it is certain that this Hymn was known in the 5th, 
 and 6th centuries ; and that there is very little doubt 
 that it emanated from the Gallican Church. 
 
1294 MORNING l'EAYEIt.— THE TE DBUH. 
 
 150. — The Te Deum has been characterized as a 
 paraphrase, or amplification of the Doxology, hence 
 the omission of the usual Gloria Patri ; and it 
 will be found to exhibit three distinctive features : 
 1st an expression of praise (to the end of v. 9) : — 2nd. 
 a confession of faith in the Trinity, with more enlarged 
 acknowledgments of the incarnation, crucifixion, and 
 ascension of the Second Person, (from v. 10 to end of 
 v. 19.) : — 3rd. offerings of prayer for help, guidance, 
 and protection, (from v. 20. to the end). 
 
 "We will cite a few opinions with regard to the date, 
 and authenticity, of this Hymn; and then pass to 
 the consideration of the questions of manner, and 
 
 dicite, or is used as a separate Service. 
 
 L'Estrange writes:— ' This order of intermixing Hymns and 
 ' Psalms with Lessons, is made in pursuance of that excellent 
 ' Canon of Laodicea, irepl too fii} ceiv k. t. X. : "it is not meet to sing 
 " the Psalms in a continued course in the Church, but to interpose 
 " a Lesson between every Psalm." So ordered, saith Balsamon, " that 
 " this might be as a rest in musicl: and after that the Congregation to 
 " sing again, that the Service might not be thought tedious : " and 
 ' therefore he votes that Council many thanks for so discreet a 
 ' Canon. Indeed, " Breve videbitur tempus, quod tantis operum 
 ' varietatibus occupatur." — " The variety of such changes is an 
 'excellent disposing of the time in such imployments." Nothing is 
 ' certainly more delightful, not only to the outward senses of 
 'the body, but even to the very soul itself, than variety: this 
 'it is, which calls up in her, her former vigour and vivacity, 
 ' this that makes her shake off her former lassitude, embracing 
 ' every new object, with a most greedy desire, every change is, as it 
 ' were, an unbending of the mind: the very heathen Orator found it 
 ' so, Stylus lecfioue requiescit, et ipsius lectior.is tcedium vicibus 
 ' levatur, " The style is refresht by reading, and reading itself is 
 " much relieved by interchanges." The observation of this rule in 
 ' other relations, hath been motive all-sufficient to God's people 
 ' in all ages, to frame their Divine Service to Mosaick. of so 
 ' many pieces, so commodiously disposed to rescue each other from 
 ' tediousness, as upon every transition and passage from one duty to 
 ' another, the spirit may still reserve an appetite; whence it is that 
 ' Confessions, Prayers, Doxologies, Psalms, Lessons. &c. are assigned 
 ' their proper vicissitudes, and divide the time allotted for such 
 ' sacred performances, so as the soul may attend every motion 
 ' of them. This Hymn (the Te Deum) passeth up and down as the 
 ' composition of St Ambrose and St Augustine joyntly, upon occasion 
 ' of St Augustine's Conversion and Baptism by St Ambrose. But 
 ' the very learned Primate of A rmagh, produceth two very ancient 
 
THE TE DEU1I. 
 
 1295 
 
 ' M. S. S., wherein it is ascribed to Nketius, and from Monardus, 
 ' proveth that it is not mentioned by any ancient Author before 
 ' St Bennet betook himself to a monastic life, which was about 
 ' the year 500, who speaks of it in his Canonical Rules, or Benedic- 
 ' tine office in whose time one Nketius a Bishop lived, and perhaps 
 'the same to whom it is ascribed.' (p. 78.) — Alliance of Divine 
 Offices. 
 
 Dean Comber writes: — 'This ancient and excellent Hymn 
 ' is said to have been composed by St. Ambrose, and first sung 
 'at the baptism of St Augustine: though afterwards the people, as 
 'St Ambrose himself saith, daily repeated it with great devotion 
 ' and delight. It contains three particulars. First, an act of praise 
 'offered to God by us, and by all creatures as well in earth as 
 ' in heaven ; particularly the Angels, and the Saints which are 
 ' there, join with us. Secondly, a confession of faith; declaring the 
 'general consent unto it, and the particulars of it; namely, 
 ' concerning every Person in the Trinity, the Father, Son, and Holy 
 1 Ghost; and more largely concerning the Son, as to His divinity, 
 'His humanity, and particularly His Incarnation; His death; His 
 ' present glory; and His return to judgment. Thirdly, a supplica- 
 ' tion grounded upon it; 1. fur all His people, that they may be 
 'preserved here, and saved hereafter; 2. for ourselves, who daily 
 ' praise Him, that we may be kept from future sin, and be pardoned 
 'for what is past, because we trust in Him.'— (quoted in Mant's 
 Book of Com. Prayer, in loco.) 
 
 Dr. Nicholls says : — ' There is no doubt to be made, but that 
 ' this Hymn was used in the Church about the year 530, at which 
 ' time St Bennet instituted his Order, and prescribed the singing 
 'of this Hymn, as one of his rules, {Reg. Cap. xi.) About the year 
 ' 560, in the reign of Justin the Emperor, liv'd Dacius, Bishop of 
 ' Milain, as St Gregory writes {Lib. 3. Dial. cap. 4.) who wrote 
 'a Chronicle in the first book whereof he writes thus; A Beato, 
 ' Ambrosio, $c- " By the blessed Ambrose, all the faithful people of 
 " the city standing by and beholding, Austin was baptized and 
 "confirmed in the name of the holy and individual Trinity, in 
 "which Fountain, as the Spirit gave them utterance, they singing 
 " first, gave birth to the Hymn, Te Deum Laudamus, which by the 
 " whole Catholic Church is to this day, entertained, and religiously 
 " sung. Others tell the story with more particularity: that 
 " Ambrose said the first verse, Te Deum Laudamus ; Austin made 
 " answer, Te Dominum Conjilemur ; Ambrose again the next verse, 
 " Te JSternum Patrem : Austin, Tibi Omnes Angeli ; and so 
 " alternately to the end of the Hymn, {Durandus de off. Lib. v. cap. 
 " 3.). For the truth of which story, tho' I will not pretend to be a 
 ' voucher, yet thus much I think is from hence incontestably clear, 
 ' that this Hymn was generally used by the Church in her Public 
 ' devotion, before the middle of the Sixth Century.'— Book of Com- 
 mon Prayer in loco. 
 
 Abp. Secker, speaking of this Hymn, says: — ' It was composed 
 'about the middle of the 4th century: and hath been used by the 
 ' whole Western Church, at least 1'JOO years: in that of Rome only 
 'on Sundays, and Holy-days, and not all those, but in ours every 
 4 o 
 
1296 MOBNING PBAYEE. — THE TE DEUM. 
 
 ' day, as the singular excellence of it well deserves.' — Works Vol. iii. 
 p. 424. 
 
 Shepherd observes: — 'In two ancient manuscripts, an old 
 ' collection of hymns and an old psalter, Archbishop Usher found 
 ' Te Deum ascribed to Nicetus, Bishop of Treves, who, as Stillingfleet, 
 ' Cave, and the learned in general, think, composed this hymn 
 ' for the use of the Gallican Church. He flourished about A. d. 540, 
 ' nearly 100 years after the death of Ambrose. From this period 
 ' Te Deum is often mentioned, and the use of it is repeatedly 
 ' prescribed. But before this era, it is confidently affirmed that the 
 ' hymn was not noticed by any writer of credit. This affords 
 ' at least strong presumptive evidence, that it was not extant in the 
 'time of Ambrose.' (p. 192.). — Eluc. of Book of Com. Prayer, 
 Vol. 1. 
 
 THE MANNER, AND POSTURE. 
 
 151 — The manner in which the Te Deum is to 
 he used in Public "Worship, the Rubric leaves to 
 the discretion of the Officiating Minister, directing 
 that it shall be ' said or sung.' It is the more usual 
 practice in Parish Churches to read (' say ') the 
 Te Deum, the Minister and People taking alternate 
 verses. Where there is an efficient choir, or an 
 organ accompaniment, it is very frequently chanted, 
 or sung ; but, unless this is excellently done, the great 
 length of the Te Deum would make an unskilful 
 attempt doubly objectionable : indeed, it was amongst 
 the complaints of the Presbyterian Divines at the 
 Savoy Conference (in 1661), that they 
 
 Sung ' the Te Deum in prose after a Cathedral Church way, in 
 ' divers Parochial Churches, where the People have no skill in "such 
 ' musick.' — Cardwell's Conf. p. 273. 
 
 Saying, therefore, has been in modern times generally 
 preferred to singing. 
 
 152. — No ' Amen ' must be admitted at the close 
 of the Te Deum, as was the custom formerly ; nor 
 should the Gloria Patri be said or sung ; because the 
 Te Deum itself is an amplification of this Doxology. 
 
 153. — The posture to be assumed by Minister and 
 People in saying or singing this Hymn, is that of 
 standing, which has been the practice from time 
 
THE MANNER, AND POSTUBE. 1297 
 
 immemorial. Opportunity, therefore, should be given 
 to the Congregation to rise from their seats before the 
 Minister begins. 
 
 Dr. Bennet (db. 1708.) remarks: — 'Though we generally stand 
 ' when we say this Hymn. . . .yet 'tis manifest from the whole form, 
 ' that 'tis addressed to God. . . . But 'tis to be lamented, that many 
 ' persons are exceedingly careless in the use of it. They repeat 
 ' it with as little consideration and zeal, as if they did not regard 
 ' what they said, or to whom the words are directed. Would to 
 ' God, they would seriously reflect upon, and throughly amend, 
 ' this grievous fault. 'Tis impossible for us to utter anything which 
 ' is more truly pious and heavenly than this Hymn, the expressions 
 ' of which are wonderfully sublime and affectionate. And shall we 
 ' be cold and negligent in the doing of it ? Shall not our souls 
 ' be warm'd with sutable passions ? For shame, let us remember, 
 'that the use of this Hymn requires the utmost fervor of spirit; 
 ' and consequeutly (tho' the smaller portions thereof are alternately 
 ' pronounc'd and we join vocally in each other portion only; yet) 
 ' let us lift up our souls to Heaven, and fix them stedfastly upon the 
 ' Divine Majesty. Let us mentally speak even those parts which 
 ' we do not pronounce with our mouths, and make the whole 
 ' Hymn one coutinu'd act of the most ardent and intense devotion. 
 ' And that their Congregations may be the better able to do so, let 
 ' me intreat my Brethren of the Clergy not to begin this Hymn too 
 ' hastily. After they have said, (according to the Rubric) Here 
 'ends the first Lesson, let 'em make a small pause, that the People 
 ' may have time to rise from their seats, and compose themselves 
 ' for the use of this solemn Hymn ; that they may not be hurry'd 
 'and disorder'd, but leisurely attend the Minister's beginning it, and 
 'be ready themselves to begin it together with him.' (p. 41.). — 
 Paraphrase on the Booh of Common Prayer. 
 
 The Kev. J. Jebb observes : — ' The method of singing the 
 ' Te Deum was, from very ancient times, different from that of 
 ' the Psalms. The music to which it was anciently set has been 
 
 ' long of use in the Western Church The music cannot be strictly 
 
 1 called a Chant: it is rather a succession of Chants. The melody 
 ' of the Hymn is essentially the same throughout the first part, 
 ' to the end of the verse, "Also the Holy Ghost : the Comforter :" 
 ' but it is more or less varied according to the length of the several 
 ' verses. After this the air changes, and the new strain is continued, 
 ' with similar variations, to the end of the verse, " We believe that 
 ' Thou shalt come : to be our Judge." The remaining part is more 
 ' varied in its construction. This irregular Chant was the germ 
 ' of those arrangements of the Canticles, peculiar to the Church of 
 ' England, technically called " Services," consisting of a series of 
 ' varied airs, partly verse and partly chorus, to which the Canticles 
 
 ' in all regular Choirs are sung (p. 331.) The fact is, that the 
 
 ' singing the Te Deum, and other Canticles to Psalm Chants, was 
 ' never the custom in full Choirs, since the Reformation. All 
 ' the Church musicians, whose harmonized compositions remain to 
 ' us, from the time of Edward VI. to the present day, have set the 
 'Canticles Anthem- wise to services: and such has been both the 
 
 4o 2 
 
1298 MOBBING P1IAYEK. — THE TE DEUM. 
 
 ' recorded and traditional practice. It will ever be found that 
 ' in those places where the other practice prevails, either the Choir 
 ' is small, or else some of the essential parts of the Choral Service 
 ' are omitted: it is always a sign of inefficiency or degeneracy. It 
 ' is true that Chants for the other Canticles (not for the Te Deum) 
 
 'are found in Warbeck It is also true that Chants for the 
 
 ' Te Deum are found in the works of Playford and Son ( p. 336.) 
 ' In all the old Services, indeed in most down to the time of the 
 ' Restoration, the Te Deum w:is uniformly intoned by the Priest, on 
 ' the words, " We praise Thee, 0 God" This ought to be uniformly 
 'the case, and the intonation ought never to be assigned to 
 
 ' Laymen It remains to observe, upon the singing of that Hymn 
 
 ' to a Chant. When the imperfection of a Choir renders this 
 ' necessary there should be a strict observance of the pointing of the 
 ' Prayer Book, which divides each verse by the same pause, (the 
 'colon) that is appointed for the Psalms. The same observation 
 ' applies to all the other Canticles. This intimation of the Church 
 'is frequently transgressed, by running two verses of the Te Deum 
 ' into one, and dividing one verse of the Jubilate into two.' 
 (i>. 343.).— Choral Service. 
 
 The Rev. W. Maskeli, writes: — 'This Hymn has always been 
 ' sung at Matins during the greatest part of the year by the Catholic 
 'Church. The practice anciently was, if in Choir, for the Priest to 
 ' begin the first verse, and it was then continued alternately by the 
 ' rest, usually standing. At the first verse, the heads "were 
 'uncovered unto " Sanctus, Sanctus, Sanctus," at •'nun horuisli 
 " virginis uterum," all made a profound inclination. From " Te ergo 
 " quassumus" to the end, all knelt.' — Mimumenta Rit. Vol. ii. p. 13. 
 
 The Rev. M. Plummer says: — ' The Te Deum is of the nature of 
 ' a Creed or Hymn of praise, and is sung to music similar to that 
 ' which is used for the Nicene Creed, and Gloria in Excelsis, 
 ' whereas all the other Hymns in the First Book of King Edward 
 ' are set to Gregorian chants. The Te Deum is ordered in tne 
 ' Salisbury Breviary to be sung every Sunday at Matins.' ( p. 76). — 
 Observations on Book of Com. Prayer. 
 
 THE USE OF THE Te Deum discretiosary. 
 
 154. — The Rubric, as we have observed, lodges in 
 the Officiating Minister a discretionary power with 
 regard to the choice of the Canticle to be said or sring 
 after eacli Lesson. After the First Lesson, preference 
 is usually given to the Te Deum ; but on ' Septua- 
 gesima Sunday,' and on the ' 19th Sunday after 
 Trinity,' when Genesis i, and Daniel iii, are 
 respectively read, the Benedicite is more frequently 
 employed ; from its particidar application, in the former 
 instance to the creation ; and in the latter, to the 
 
THE TE DEITM DISCRETIONARY. 1299 
 
 circumstances of the three holy men, Ananias, Azarias, 
 and Misael, (Shadrach, Meshach, and Abednego. 
 Dan. i. 7), mentioned in that Lesson. 
 
 155. — In the ancient Prymer, the Te Deum 
 was suspended during Lent in accordance with this 
 rule, — " T[. Betwene Septuagesima and Easter ihys 
 " Psalrne (Miserere Ps. 1.) folowynge, is sayde in 
 "stedeofTe Deum." (a. d. 1538.). And in the old 
 Sarum Breviary the Te Deum was omitted from the 
 Matin Service during Advent, Lent, and some few 
 other days. This usage originated the Eubric of the 
 First Liturgy of Edward VI. (a. d. 1549), which 
 excluded the Te Deum, from the Morning Prayer 
 during the season of Lent. This Eubric was thus 
 worded : — 
 
 ' After the first Lesson shall follow Te Deum laudamus, in English, 
 'daily throughout the year, except in Lent, all the which time, 
 'in the place ofTe Deum shall be used Renedicite omnia oper a 
 ' Domini Domino in English, as followeth.' (1549). — (Keeling 15.) 
 
 Although this Eubric was rejected from the Second 
 Liturgy of Edward VI. (of 1552), and all the 
 subsequent Liturgies ; still, there are some Clergymen 
 in the present day, who, under the sanction of the 
 discretionary power given them by the Eubric now in 
 force, prefer the earlier practice, and confine themselves 
 to the Benedicite during the penitential seasons of 
 Advent, and Lent. But even here, a question will 
 arise, as to what is to be done on the Sundays in these 
 seasons ? since all Sundays are held in the Church 
 of England to be Festivals. Custom seems very 
 generally to sanction in this point the employment 
 of the Te Deum on the Sundays, and the Benedicite 
 on the Week-Days*. 
 
 A few opinions on this matter may be serviceable. 
 
 •We may here quote the following: — ' Canticum trium 
 ■ puerorum est Festivius, et ideo in omnibus Festis dicitur.' Gemma 
 Animm 1. ii. 53. 
 
1300 MOEXINQ PEAYEE.— THE TE DEUil. 
 
 Bp. Sparrow writes: — 'There can be nothing more fitting for 
 ' us, than having heard the Lessons and the goodness of God 
 ' therein preach'd unto us, to break out into a Song of praise and 
 'thanksgiving: and the Church hath appointed two to be used, 
 ' either of them after each Lesson ; but not so indifferently, but that 
 ' the former practice of exemplary Churches and reason may guide 
 'us in the choice. For the Te Ileum, Benedictus, Magnificat, and 
 * Nunc Dimittis, being the most expressive jubilations and rejoicings 
 ' for the redemption of the world, may be said more often than the 
 'rest, especially on Sundays and other festivals of our Lord; 
 ' excepting in Lent and Advent, which being times of humiliation, 
 ' and meditations on Christ as in expectation, or on His sufferings, 
 ' are not so fitly enlarged with these Songs of highest festivity, (the 
 1 custom being for the same reason in many Churches, in Lent, to 
 ' hide and conceal all the glory of their Altars, covering them with 
 'black to comply with the^ season) and therefore in these times may 
 ' be rather used the following Psalms than the foregoing Canticles; 
 ' as at other times also, when the contents of the Lesson shall give 
 ' occasion ; as when it speaks of the enlargement of the Church by 
 ' bringing in the Gentiles into the fold of it; for diverse passages of 
 'those three Psalms import that sense. And for the Canticle 
 ' Benedicite, 0 all ye Works of the Lord; it may be used, not only in 
 ' the aforesaid times of humiliation, but when the Lessons either are 
 ' out of Daniel, or set before us the wonderful handy-work of God 
 ' in any of the creatures, or the use He makes of them, either 
 ' ordinary or miraculous, for the good of the Church. Then it will 
 ' be very seasonable to return this Song. " 0 all ye Works of the 
 " Lord &c." ( p. 36.) — Rationale. 
 
 Shepherd observes: — 'Where the First Lesson treats of the 
 ' creation, or any extraordinary exercise of God's power or 
 ' providence, Benedicite might with propriety and advantage be 
 'adopted in the place of Te Deum.' {p. 201).— Eluc. of Book of 
 Com. Prayer. Vol. I. 
 
 A Writer in the British Magazine thus remarks on the 
 Omission of the Te Deum in penitential Seasons : — ' So far as 
 ' the ritual of Rome may be adduced in evidence, (and surely it 
 ' is an authority adequate, to say the least, to the solution of 
 ' questions like these,) it is in favour of using the Te Deum on all 
 'festivals, as well in Advent and Lent as at other times. The 
 ' Sundays, however, in these seasons, it appears most catholic to 
 ' consider as partaking, in a measure, of the general character of the 
 ' period ; and, in strictest propriety, therefore, or rather under a full 
 1 development of the Church system, the Te Deum would not be 
 ' used on Sundays. Still, under existing circumstances, the rule 
 ' which holds good where there are many more festal commemo- 
 ' rations than with us, does not seem altogether the rule for us with 
 ' the more limited number. Perhaps as it is, the catholic rule, in 
 ' this instance, would be most properly qualified by the circumstances 
 ' of our own particular Church, were the Te Deum used on the 
 ' Sundays {at least in Advent), as well as the other festivals, and 
 ' omitted on the blank days; or were it omitted on Wednesdays and 
 ' Fridays, or Fridays and Saturdays aloue. Whether the Te Deum 
 ' should be used on the Sundays from Septuagesima to Palm Sunday 
 
TE DEUH, A SEPARATE SERVICE. 1301 
 
 'inclusive, may be a question which is quite one of discretion. 
 ' However, there is, at all events, in the English branch of the 
 ' Church, a peculiar reason for reading the Benedicite on Septua- 
 ' gesima Sunday, independently of the catholic rule — I mean, the 
 ' first Proper Lesson.'— Brit. Mag. February 1841. p. 209. 
 
 Te Demi, a Separate Service. 
 
 156. — On occasions of especial rejoicing the Te 
 Deum is sometimes employed as a separate Service ; 
 and sometimes made an addition to the Service 
 appointed for such jubilant day, when not occurring 
 in the course of the Service prescribed. At the 
 Coronations of our Sovereigns it concludes the Office 
 used on those occasions, and has then all the 
 accessories which vocal and instrumental music are 
 capable of supplying. The Te Deum is likewise 
 elaborately sung at the installation of the Chancellor 
 of the University of Cambridge ; as well as at the 
 installation of the Master of Trinity College in the 
 same University. All these instances, of course, are 
 rarely witnessed, and give no permission to the 
 Clergyman to adopt at his pleasure any such Service 
 in his own Church. 
 
 The Rev. J. Jebb speaks of the Te Deum being 'used with a 
 ' Procession, or Litany, at a Thanksgiving at St Paul's for the 
 ' victory at Mussulburgh, in 1547. At the Installation of Ridley, 
 ' as Bishop of London, in 1550, the Te Deum was sung after the 
 ' ceremony. At the Coronations of our Sovereigns it still concludes 
 
 ' the Service A longer and more ornate composition than those 
 
 ' ordinarily used, with symphonies, solos, &c. and adapted for a 
 ' numerous band, is employed on these occasions: analogous to the 
 
 ' style of the Te Deum used abroad, as that of Grann At this 
 
 ' Service the fullest Choral Service, accompanied by an Orchestra, 
 ' is used. Of late years, however, instead of taking place in the 
 'Morning, it is postponed to the Afternoon, in deferer.ce to the lazy 
 ' habits of modern times: and the Te Deum, instead of being sung 
 ' in the course of the Service, is added at the end. This occasion is 
 ' the only one at which other instruments besides the organ is 
 'employed at the English Cathedral Service. And however 
 ' justifiable may be their occasional use, the general adoption of 
 'such a practice is far from being desirable." (p. 344). — Choral 
 Service. 
 
1302 
 
 MOUSING PBAYEB, 
 
 THE BENEDICITE. 
 'f. Or this Canticle.' 
 
 (Minister and People standing.) 
 
 157. — This Hymn, called also ' The Song of the 
 Three Gliildren^ is derived from that addition to the 
 3rd Chapter of Daniel, bearing a similar title, to be 
 found among the Apocryphal Books in our Bibles. 
 It is a kind of paraphrase upon the 148^ Psalm ; and 
 is said to have been sung by Shadrach (Ananias), 
 Meshach (Misael), and Abed-nego (Azarias), when 
 cast into the fiery furnace for not bowing down to the 
 idol of Nebuchadnezzar. (Dan. iii). It is of very 
 great antiquity, but by whom written is unknown ; it 
 was used in the later worship of the Synagogue, 
 although it was not admitted into the Jewish canon. 
 From the Jews it passed to the Christians, who, 
 according to Euffinus, a. d. 390. (Adv. Mieron. L ii), 
 introduced it into their Services in the 4th century : 
 at which age also, it was considered by the same 
 Ruffinus, as well as by Cyprian, Chrysostom, and 
 others, as canonical Scripture : later research, however, 
 has rejected it as being uninspired. 
 
 158. — In the old Spanish Liturgies, and in the 
 previous Offices of the English Church, the Benedicite 
 stood amongst the first Psalms in the Service of Lauds. 
 (Brev. Sar. fol. 5: Brev. Ebor. fol. 5.). Benedict, 
 Amalarius, and Athanasius, also speak of its being 
 similarly used in their time. In the G-allican Church 
 this Hymn was appointed to be sung between the 
 Lessons ; whence, very probably, it was adopted into 
 the First Liturgy of Edward VI. (a. d. 1549), as an 
 alternative for the Te Deum during Lent. The 
 Eubric of that Prayer Book directs : — 
 
 ' After the first Lesson shall follow Te Deum laudamus, in English 
 'daily throughout the year, except in Lent, all the ickich 
 ' time, in the place of Te Deum shall be used Benedicite omnia 
 'opera Domini Domino, HI English, as followeth.' ( 1 549) — 
 (Keeling 15.) 
 
THE BENEDICITE. 
 
 1303 
 
 In the Second Liturgy of Edward VI. (a. d. 1552), 
 the Eubric was altered to admit of the Benedicite 
 being used instead of the Te Dewm not merely in Lent, 
 but at any time, at the pleasure of the Officiating 
 Minister, thus : — 
 
 ' After the First Lesson shall follow Te Deura laudamus, in English, 
 'daily throughout the year." 
 ' WE praise, Thee, 0 God: we acknowledge Thee to be,' &c. 
 
 ' Or this Canticle. 
 ' 0 all ye Works of the Lord, bless ye the Lord:' &c. 
 (1552 ibid). 
 
 At the Savoy Conference in a. d. 1661. the 
 Presbyterian Divines objected to the use of the 
 Benedicite ; and requested it might be left out. 
 They said : — 
 
 ' We desire that some Psalm or Scripture Hymn may be appointed 
 ' instead of that Apocryphal.'— (Cardwell's Conf. p. 275. 315.) 
 
 To which the Bishops replied: — 'This Hymn was cited all the 
 'Church over, {Cone. Tolet. can. 13), and therefore should be 
 ' continued still, as well as Te Deum {Ruffin. Apol. cont. Hieron.) 
 ' or Veni Creator, which they do not object against as Apocryphal.' 
 {ibid. 352.) 
 
 And the only important change that was made in 
 this matter at that period, when the last Revision 
 took place (1662), was introducing into the Eubric 
 " shall be said or sung :" (see supra."). 
 
 In the ' Alterations ' proposed by the Royal 
 Commissioners in 1689, the Benedicite, and its Rubric, 
 are struck out, and the following substituted — " Or 
 Psalm 148." — which Psalm is added in full. {Copy, 
 printed by order of House of Commons, June 2nd, 
 1854.)* These suggestions, however, were never 
 entertained. 
 
 * In the Scotch Liturgy, in the place of the Benedicite will be 
 found the 23rd Psalm. (Keeling 18). 
 
 In the American Liturgy, the Benedicite occurs as in our 
 Prayer Books, except that the last vorse, " 0 Ananias, Azarias" &c. 
 is omitted. 
 
1304 
 
 MOBNING PEAYEE. 
 
 We may remark, that the Benedicite, and the 
 Te Deum, are the only Hymns introduced into the 
 Book of Common Prayer not taken from the 
 canonical Scriptures : we Mill also add, that our text 
 of this Hymn omits the two last verses of the original, 
 substituting in their place the ordinary Gloria Batri.i 
 
 159. — At the present day, the 'Benedicite' is 
 generally used instead of the ' Te Deum ' on Septua- 
 gesima Sunday, because Genesis i. is then read ; and 
 on the 19th Sunday after Trinity, because Daniel iii, 
 which speaks of the three Jewish youths, is the 
 Scripture appointed for the First Lesson, (see supra. 
 par. 154.). 
 
 160. — In some few Churches the Benedicite is 
 preferred during Lent, in accordance with the old 
 Eubric of the First Liturgy of Edw. VI. (a. d. 1549) ; 
 while others use it in Advent as well as Lent, out of 
 deference to the ancient usage. (see^>ar. 155.) The 
 general practice, however, is that noticed in the 
 preceding paragraph, (par. 159.) On Trinity Sunday, 
 Genesis i. is also prescribed as the First Lesson ; 
 but as this day commemorates the Holy Trinity, the 
 Te Deum is almost universally adopted. 
 
 161. With regard to posture; of course, that 
 which is necessary for the Te Deum, is required for 
 the Benedicite. 
 
 L'Estrange writes with regard to the Benedicite : — ' This is 
 1 called the Hymn of the Three Children ; the first mention I find of 
 ' it in antiquity is in the fourth Council of Toledo Anno 634. which 
 'saith, " Ecclesia Catholica per totum Orbem diffusa celebrat" "the 
 
 t These two verses were: — ' Blesse we the Fadir and the sone 
 ' with the hooli goost : preise we and ouerhize we him with outen 
 ' ende.' 
 
 'Blessid art thou lord in the firmament of heuene: thou art 
 ' to be preisid and glorious and ouerhized for euermore. Amen.' — 
 (see Prymer of A. d 1545; and of A. d. 1547.) 
 
 The Amen is not found in the Horce, and earlier Prymers. 
 Amalarius knew it not in his time. (7. iv. c. 10.) 
 
TUE BENEDICITE. 
 
 1305 
 
 " Catholick Church spread over all the Earth doth sing it,",and that 
 "juxta antiquam consuetudinem," " agreeable to the ancient custom." 
 (p. 79).— Alliance of Divine Offices. 
 
 Dr. Nicholls remarks : — ' This was an ancient Hymn in the 
 'Jewish Church, and adapted into the Christian Worship in publick 
 'devotion, from the most early times. Indeed our Church doth not 
 ' accept it for canonical Scripture, because it is not to be found 
 'in the Hebrew, nor was allowed in the Jewish canon, as was 
 'observed long ago by St Jerom, in his preface before his comment, 
 ' on the Book of Daniel. Which criticism, his adversary Ruffimis 
 'bears hard upon him for, saying, That instead of observing the 
 ' Apostle's advice, to betvcire of the concision, he writes after their 
 ' copy. " How," says he, " shall the Church all the world over, as 
 " well those that are in the body, as those who are gone to Christ, 
 "those holy Confessors, and holy Martyrs, and whosoever have 
 " sung the hymn of the Three Children in the Church of God; have 
 " all these,y"rt/s« cecinerunt, sung a supposititious piece of Scripture?" 
 ' (Huff. Invect. in Hier). From which words two things are plain, 
 'first, that Rujjimis, and the generality of the Christians in his time, 
 ' took this Hymn to be a portion of Holy Writ : aud secondly, that it 
 ' was used as an Hymn in the Church long before Ruffmus's time, 
 ' which was A. D. 390. But before him, St Cyprian quotes this 
 ' Hymn of the Three Children, calling the Scripture which contains 
 ' it, divine. (Cypr. de Or. Dom.) The same is cited by St Chrysostom, 
 ' (Horn. 4. ad Pop.') Tkeodoret explains it in his commentary on the 
 ' Book of Daniel : and so does St Jerom himself, for all his objections 
 ' against it. But tho' it be not Canonical Scripture, nor an inspired 
 ' composition ; however it is a pious form of Praise, very ancient, 
 ' and fit to excite devotion in all good Christians. It seems to be a 
 ' paraphrastical exposition of the 148th Psalm. As to the objection 
 ' made by some, that in using this Hymn we pray to Angels aud 
 ' Heavens, Ice and Snow, &c. This is so weak, that any can 
 'answer who look but into their Bibles, where such apostrophes 
 ' frequently occur, and David may be as well accused of idolatry 
 ' and angel worship, as we may be for using this Hymn.' — Book of 
 Com. Prayer in loco. 
 
 Dean Comber remarks : — ' The song of the Three Children is 
 ' sometimes used instead of the " Te Deum," after the First Lesson : 
 ' which, though it be not Canonical Scripture, is an exact 
 'paraphrase of the 148th Psalm, being an elegant summons to all 
 ' God's works to praise Him, intimating that they all set forth His 
 ' glory, and inviting us who have the benefit of them, to praise and 
 ' magnify His name with them. It begins with the whole Creation, 
 'even "all the works of the Lord," and then particularizes the 
 
 ' several parts of it with their inhabitants.' Comber then speaks 
 
 of its being used: — ' When we would glorify God for His works; or 
 ' when the Lesson treats of the Creation, or any wonderful act, of 
 ' God's providence.' — (quoted in Mast's Book of Common Prayer ia 
 loco.). 
 
 Dr. Bennet states: — 'It is call'd The song of tlie Three 
 ' Children, because Uananiah, Mishael, and Azariah (whom the 
 ' Prince of the eunuchs nam'd Shadrach, Meshach, and Abedneyo, 
 ' Dan. i. 7.) are reported in the apocryphal additions to the Book of 
 
1306 
 
 mount-no prater. 
 
 ' Daniel, to have sung it in the burning fiery furnace, into which 
 ' they were cast, by the order of king Nebuchadnezzar, for adhering 
 'stedfastly to their God, Dan. 3. 19. &c. And in which God 
 ' preserv'd them in a miraculous manner, v. 27.' (/>. 50). — 
 Paraphrase on Book of Com. Prayer, A. D. 1708. 
 
 Abp. Secker remarks:— ' Instead of the Te Deum, another 
 'Canticle, or song of praise, much ancienter, and even more 
 ' anciently inserted into the Offices of the Church, is allowed to be 
 'substituted: which from the first word of it in the Latin bears the 
 ' name of Benedicite ; and is taken from the Apocryphal part of the 
 ' Book of Daniel, where it is put into the mouth of those, who are 
 'commonly called the Three Children, or young men. whom 
 ' Nebucharintzzar cast into the fiery furnace (ban. iii. 21.) is now 
 ' very seldom used, at least iu Parochial Churches: but however 
 ' contains a noble acknowledgment of the glory of God in His works 
 ' of creation, the memorial of which was the original design of the 
 'Sabbath-day; and might be justly preferred to the former, 
 ' whenever there is particular occasion to return thanks for the 
 ' blessings of nature. An objection indeed hath been started, that 
 ' in it we pray to the angels and spiri's of the righteous to bless the 
 ' Lord. And it might as well have been objected, that we pray to 
 ' the winds and fire, the frosts and snow, to bless Him. Plainly all 
 ' this is no more than a figure of speech, though a very sublime 
 ' one: lending as it were a tongue even to inanimate creatures, and 
 'calling both on those which do not, and those which cannot, hear 
 'us, to glorify our common Maker; just as is done in the 148JA 
 ' Psalm, of which this Canticle is an evident imitation.' — Works. 
 Vol. iii. p 427. 
 
 Dr. Bisse observes:—' This and the Te Deum are the only 
 ' Hymns used in our Service, that are of man's composing. Our 
 ' Church being careful, even beyond all the ancient Churches, 
 ' in singing to God, to sing in the words of God.' — (quoted in 
 Mant's Book of Com. Prayer in loco.). 
 
 Wheatly speaking of the Benedicite, says: — 'It is an elegant 
 'summons to all God's works to praise Him; intimating that 
 ' they all set out His glory, and invite us, who have the benefit 
 ' of tbem, to join with these Three Children (to whom so great and 
 ' wonderful a deliverance was given) in praising and magnifying 
 ' the Lord for ever. So that when we would glorify God for His 
 'works, which is one main end of the Lord's day; or when the 
 ' Lesst>n treats of the creation, or sets before us the wonderful works 
 ' of God in any of His creatures, or the use He makes of them either 
 'ordinary or miraculous for the good of the Church; this Hymn 
 ' may very seasonably be used. Though in the first Common 
 ' Prayer Book of King Edward VI. Te Deum was appointed daily 
 ' throughout the year, except in Lent, all the which time in the 
 'place of Te Deum, Benedicite was to be used. So that, as I have 
 ' already observed, they were not originally inserted for choice; but 
 ' to be used at different parts of the year. But when the second 
 'Book came out with double Hymns for the other Lessons; these 
 ' also were left indifferent at the" discretion of the Minister, and the 
 'words, "Or this Canticle," inserted before the Hymn we are now 
 1 speaking of.' (p. US.).— Bat. III. of Book of Com. Prayer. 
 
THE SECOND LESSOX. 
 
 1307 
 
 The Rev. P. Freeman speaks of the Benedicite as being:— 'In 
 ' the older Offices the L;iuds' Canticle for Sundays. As a Canticle 
 ' then and an honoured one, it was fitly enough at our first 
 ' Revision appointed as an alternative for the Te Deum, to be 
 'used during Lent; at which time, and perhaps in Advent too, 
 'it would seem most fitting still to use it; to the laying aside 
 ' at those times the exalted tone of jubilant adoration, which 
 ' belongs to the Te Deum. At the same time it is by no means ill — 
 ' qualified for the function assigned tn it, and accordingly was used 
 ' ia the old French and Spanish Communion offices as a responsory 
 ' to the reading of Scripture. Though wanting the Angelic Hymn, 
 ' and the grand structure of the Te Deum, it is in point of range no 
 
 ' way inferior to it It is to be regretted that its proper 
 
 ' conclusion, " Blessed art Thou, 0 Lord, in the firmament of 
 " Heaven, worthy to be praised, and glorified, and highly exalted 
 '• for ever," was laid aside, (/>. 355.)— Principles of Divine Service. 
 
 The Rev. J. Jebb states: — ' There is nothing, to prevent its use 
 ' in Lent ; and this practice seems to be advisable, in order to mark 
 ' that peculiar season, the observance of which, whether in Church 
 ' or out of it, the corrupt practice of modern times does not 
 
 ' sufficiently discriminate In many Churches a very proper 
 
 ' custom obtains of using this Hymn whenever the first chapter of 
 ' Genesis, or the third of Daniel is read. But on Trinity Sunday it 
 ' is obviously more proper to perform the Te Deum, both as being 
 'suited to a high Festival, and as being .-pecially laudatory of the 
 ' three Persons of the Godhead.' {p. 345.). — Choral Service. 
 
 The Rev. F. Procter says: — 'In 1552, when a Psalm was 
 ' added to each Canticle after the Lessons of Morning and Evening 
 ' Prayer, the Rubrics concerning Te Deum and Bniedicile were 
 ' altered, as it appears, for uniformity, and these Canticles were 
 ' to be used at discretion without being limited to particular 
 ' seasons. They are the only portions of the kind, appointed in the 
 ' English Service-book, which are not taken out of canonical 
 ' Scripture. Although Benedicite may be thought suitable to the 
 'Services, or First Lessons of some particular days, (e. g. Seplua- 
 'gesima Sunday, and the nineteenth Sunday after Trinity), yet 
 'the general practice is always to use the Te Deum.' (p. 205.) — 
 Hist, of Book of Com. Prayer. 
 
 The Second Lesson. 
 
 '% Then shall be read in like manner the Second Lesson, taken 
 ' out of the New Testament.' 
 
 (The Reader standing, and turning to the People — 
 The People, sitting to listen.) 
 
 162. — At the conclusion of the Canticle selected, 
 the Officiating Minister proceeds to 'read in like 
 manner ' as he did the First Lesson, — i. e. ' distinctly, 
 
1308 
 
 MORNIJfG PEATEE. 
 
 ' with an audible voice, he that readeth so standing 
 'and turning himself, as he may best be heard of 
 ' all such as are present,' — ' Hie Second Lesson, taken 
 ' out of the New Testament ; ' announcing the chapter 
 and Book according to the rule laid down in the 
 previous Rubric, (see supra, par. 145). If an 
 assistant Clergyman, or Lay-Header, is appointed to 
 this duty, he will go to the Beading-Desk, or Lectern, 
 and commence the Second Lesson under the same 
 regulations as were imposed for the First Lesson ; 
 reading with clearness and precision, ' distinctly, and 
 with an audible voice.' 
 
 163. — The following suggestions of Lsidore, Abp. 
 of Seville in the 7th century, touching the manner, 
 and tone of voice, requisite in the public reading of the 
 Scriptures, (somewhat augmented by the contributor 
 to the British Magazine whence we have extracted 
 them), may be advantageously introduced in this 
 place : — 
 
 ' To read well, he should be well informed, and should carefully 
 ' study beforehand what he is about to read, that he may himself 
 ' fully understand it and know where to make the appropriate 
 * pauses. He must then attend to his ■utterance, which should be 
 ' clear and distinct, and sufficiently elevated to reach every part 
 'of the Church; and he should recollect that some in the Con- 
 1 gregation may have a slight defect in their hearing. He should 
 'also vary his tone according to his subject-matter. If he is 
 ' reading anything of an affecting nature, he should not read it 
 1 as he would a dry catalogue. If he is reading a threatening 
 1 reproof, it should not be in the tone of a supplication. If he is 
 ' asking a question, it should not be as if he was laying down a 
 ' proposition. Because, if he do so, his better educated' hearers will 
 ' smile, (I am sorry, for the sake of the Spanish Clergy of that day, 
 ' to add that /suture's expression is ' irridere solent,'} and say that 
 ' he does not understand what he is reading.. ..His voice should 
 ' be flexible and manly. His manner sedate, avoiding action, 
 ' consulting the ears and hearts, and not the eyes of his hearers, lest, 
 ' he should transform them into mere spectators.' — Brit. Hag. 
 March 1841. p. 304. 
 
 164. It may be remarked, that far higher con- 
 sideration is usually entertained for the New Testa- 
 ment Lessons than for those taken from the Old ; 
 since we find it a common practice, where there are 
 more Clergymen than one officiating, for the assistant 
 
THE SECOND LESSON. 
 
 1309 
 
 Minister to take the First Lesson, and the chief 
 Minister the Second Lesson. In Cathedrals, according 
 to Mr. Jebb. (Chor. Serv. p. 347.), ' where Lay-men 
 ' read the First Lesson, the Clergy read the Second : 
 ' and at "Winchester, where the Prebendaries read, this 
 ' is assigned to them, and the First Lesson to the 
 ' Minor Canons.' 
 
 165. The introduction of a Second Lesson into 
 our Services at this place is derived from ancient 
 practice {Benedict. Eeg. c. 12, 13 ; Amalar. de Eccl. 
 Off. I. iv. c. 10.). After the Benedicite, and other 
 Psalms of the Lauds, it was usual, in the old Offices to 
 repeat the ' little Chapter] or ' Capitulum,' as it was 
 called; and which consisted of only a single verse. 
 {Brev. Sarum. fol. 5. Brev. Ebor. et Brev. Seref. 
 fol. 5.). This was omitted by Cardinal Quignon in 
 his reformed Breviary ; while the Compilers of our 
 own Liturgy increased the length of this short Lesson, 
 appointing, at the same time, that it should always be 
 a portion of the New Testament. It was accordingly 
 arranged, that for the Moening Peatee the Second 
 Lesson should be taken from the Gospels and the 
 Acts of the Apostles ; and for the Evening Peatee 
 the Second Lessons should be taken from the 
 Apostolical Epistles. There are a few deviations from 
 this rule, as will be seen in the ' Table of Proper 
 Lessons : ' where also it will be noted, that in three 
 instances chapters from the Book of Revelation are 
 appointed. It has been before observed, that from the 
 mysteriousness of the greater portion of the Apoc- 
 alypse, three chapters only are publicly read in our 
 Divine Services (viz. eh. i ; xix. to v. 17 ; xxii.) ; and 
 that with regard to expurgations, the last seven verses 
 of Rom. i. and certain verses of 1 Cor. vii. are by very 
 many omitted; while others, as respects the last, 
 will leave out the whole chapter, supplying its place 
 with the one preceding, or following. This may 
 answer where there is no daily Service, but not 
 otherwise. However, in all such matters the Clergy- 
 
1310 MOESJXG l'BATER. 
 
 man must be guided by circumstances, aud should 
 shield himself under the sanction of his Diocesan, 
 (see supra, par. 133.) 
 
 166. — It must not be forgotten, that whenever the 
 name of Jesus occurs in Divine Service, and of which 
 the Lessons from Scripture form a part, the Minister 
 and Congregation are to ' bow,' according to the 
 exhortation of St Paul in Phil. ii. 10.—" That at the 
 name of Jesus every knee should bow ; " and in 
 obedience also to the directions of the 18th Canon, 
 founded upon that passage of Holy Writ : thus — 
 
 ' ...When in time of Divine Service the Lord Jesus shall be 
 ' mentioned, due and lowly reverence shall be done by all persons 
 ' present, as it hath been accustomed; testifying by these outward 
 ' ceremonies and gestures, their inward humility, Christian 
 ' resolution, and due acknowledgment that the Lord Jesus Christ, 
 1 the true eternal Son of God, is the only Saviour of the world in 
 ' whom alone all the mercies, graces, and promises of God to 
 ' mankind for this life, and the life to come, are fully and wholly 
 ' comprised...' — Canon 18. 
 
 This reverential custom, it is deeply to be 
 regretted, has greatly fallen into disuse, even among 
 the Clergy themselves. It is not, certainly, so much 
 neglected by them in the Creeds; still, any indifference 
 on their part in the other instances where the name 
 of Jesus occurs during Divine Service must operate 
 very materially against keeping up the conformity of 
 the people to a practice so well calculated to remind 
 them of their imperishable obligations to the Saviour 
 of the world. We shall have occasion to enlarge on 
 this subject when we arrive at the ' Creed.' 
 
 167. — After the reading of the Second Lesson, and 
 after its conclusion has been duly announced, if the 
 Reader has been a Clerical, or Lay, Assistant, he 
 retires to his usual place. The Officiating Minister 
 will then address himself to those digressions in the 
 Service which have been imposed at this point by the 
 Canons, Bubrics, Statute law, or custom. 
 
BANNS OF MAEKIAOE : NOTICES : &C. 1311 
 
 Occasional Duties, and Public Notices. 
 
 168. —There are some differences of opinion 
 existing with regard to the legal necessity of 
 interrupting the order of Mobning Peayee here for 
 the performance of certain extraneous duties, and the 
 publication of Notices : we must, however, be guided 
 by law and custom in these matters, which may be 
 thus enumerated : — 
 
 i. Publication of Banns of Marriage. 
 
 ii. Solemnization of Matrimony . 
 
 iii. Baptisms. 
 
 iv. Churching of Women. 
 
 v. Announcing Holy-Days, Fasting-Days, or 
 
 Special Sermons. 
 
 The first four questions require that proper notice 
 shall have been given to the Minister previous to the 
 commencement of Divine Service. It is, however, 
 only the subject of the Publication of Banns, which 
 will call for any lengthened comment, as the 
 remaining questions are seldom introduced at the 
 conclusion of the Second Lesson of Morning Prayer : 
 still, we shall advert to them in their order, 
 
 I. THE PUBLICATION OF BANNS OF MARRIAGE. 
 
 169. — This important matter involves many 
 considerations; some, mere questions of opinion; 
 others, of law; others, of usage. Our remarks will 
 be strictly confined to the publishing of Banns without 
 entering upon the wide field of the Marriage laws, the 
 elucidation of which, in so far as they affect the 
 Officiating Clergy, we shall reserve till we arrive at 
 the Office for the ' Solemnization of Matrimony.' 
 
 The chief particulars to be discussed now, and 
 concerning which there prevails, indeed, very much 
 ignorance, are : — 
 
 4p 
 
1312 
 
 MOKNINO 1'HATEB. 
 
 (a) The Time of Publishing tlie Banns. 
 
 (b) Seven days Notice may be Required, 
 
 (c) The Form and Manner of Publication. 
 
 (d) When Resident in divers Parisftes. 
 
 (e) Forbidding the Banns. 
 
 (f ) False Karnes, and undue Publication. 
 
 (g) Republication of Banns. 
 
 Taking these subjects in due course, we begin with 
 that much controverted subject 
 
 (a). The Time of Publishing the Banns. 
 
 170. — It is the universal practice of the present 
 day, for the Officiating Minister, at the conclusion of 
 the Second Lesson in the Morning Service, to publish 
 all Banns of Marriage that have respect to one or 
 other of his Parishioners, who may have given the 
 necessary instructions, and have paid before-hand, 
 where such is the usage, the customary fees* 
 
 171. — Whether this publishing of Banns, after 
 the Second Lesson of the Morning Service is a 
 requirement of the Rubric, and Statute law, or a 
 usage derived only from a misinterpretation of the 
 Act of Parliament, and an unauthorized change in the 
 Rubrical direction, is so vexed a question, that it will 
 be necessary to a right understanding of the subject 
 to treat it somewhat in detail, yet as briefly as 
 possible. 
 
 * The usual Fee in country Parishes is as. for the Minister, 
 and 2s. 6d. for the Parish-Clerk. In some places the Fees are 
 not paid till the time of Marriage ; while in others, there are no 
 Fees, from the fact of their having been commuted for a grant of 
 land under some Inclosure Act, or discharged years past by a com- 
 position with the Incumbent. These Fees are in most places 
 considered as the, ' accustomed duty to the Priest and Clerk,' 
 mentioned in the Rubric of the Marriage Service, and ought not, 
 therefore, strictly speaking, to be demanded before the publication 
 of the Banns. Wherefore, when occasion happens that the Banns 
 have to be re-published, there is a doubt whether a second payment 
 of the Fees can be enforced. These points depend upon the 
 custom of the place. The subject of Fees, however, will be dis- 
 cussed eventually; in the mean time, we may observe, that the 
 guiding principle in this matter recognized by law is 'prescription.' 
 
PUBLISHING THE BANNS. 
 
 1313 
 
 172. — The Rubrics of all our Liturgies previous to the last 
 Revision, in 1662, bearing upon the publication of Banns, stand at 
 the beginning of the Marriage Office, and there only ; and they 
 prescribe no particular place in the Divine Services where ' the 
 publication' is to be introduced: they merely enjoin that it shall 
 'be done in time of Service.' They ran in these words: — 
 
 (a) 'First, the Banns must be asked three several Sundays 
 'or Holy-Days, in the time of Service ('in the Service-time,' 1549) 
 'the people beiny present, after the accustomed manner." (1549. 
 1552. 1559. 1604.) 
 
 (b) 'And if the Persons that are to be ('would be,' 1549; 
 ' should be,' 1604) married, dwell in divers Parishes, the Banns 
 ' must be ashed in both Parishes ; and the Curate of the one Parish 
 'shall not solemnize Matrimony betwixt them, without a Certificate of 
 'the Banns, beiny thrice asked, from the Curate of the other 
 'Parish.' (1549, 1552, 1559, 1604, 1662).— Keeling. 292, 293. 
 
 A similar injunction to the first of these Rubrics (a) occurs in 
 the Canons of 1603, which are still binding on the Clergy of the 
 Church of England; where it is laid down: — 
 
 ' No Minister, upon pain of suspension per triennium ipso facto, 
 ' shall celebrate Matrimony between any persons, without a faculty 
 ' or licence granted by some of the persons in these our Constitu- 
 tions expressed, except the Banns of Matrimony have been first 
 'published three several Sundays or Holy-days, in the time of Divine 
 ' Service, in the Parish Churches and Chapels where the said 
 'parties dwell, according to the Book of Common Prayer. Neither 
 ' shall any Minister, upon the like pain, under any pretence what- 
 ' soever, join any persons so licensed in Marriage at any unseason- 
 ' able times, but only between the hours of 8 and 12 in the fore- 
 ' noon, nor in any private place, but either in the said Churches or 
 ' Chapels where one of them dwelleth, and likewise in time of Divine 
 ' Service.'— Canon 62. 
 
 Again : — ' No faculty or licence shall be henceforth granted for 
 'Solemnization of Matrimony betwixt any parties, without thrice 
 ' open publication of the Banns, accordiny to the Book of Common 
 ' Prayer ; by any person exercising any ecclesiastical jurisdiction 
 ' or claiming any privileges in the right of their Churches; but the 
 ' same shall be granted only by' &c— Canon 101. 
 
 In the last Book of Common Prayer, the Revision of 1662, the 
 one by which the Clergy of the Church of England are now bound, 
 not only do these two Rubrics above cited also occur before the 
 Marriage Service; but the first of them (a) was then amended, so 
 as to define the locality where in Divine Service the publication of 
 Banns should be made; while a third Rubric was also introduced at 
 the place appointed, viz. in the Communion Office, before the Offertory 
 Sentences,' to prompt the Officiating Minister then to proceed to the 
 publication, as well of Banns, as of other extraneous matters. 
 
 4p 2 
 
1314 
 
 JIORMXO PRATER. 
 
 The second (b) of the above Rubrics received no alteration. We 
 will here annex these three Rubrics as they stand in the Book of 
 Common Prayer of 1662, now in force:— 
 
 (a) Heading the Marriage Service — ^[. ' First the Banns 
 ' of all that are to be married together must be published in the 
 ' Church three several Sundays, or Holy-days, in the time of 
 'Divine Service, immediately before the Sentences/or^ 
 ' the Off ertory; the Curate saying o fter the accustomed manner,' 
 — ' I publish the Banns of Marriage between,' &c. (1662.) 
 
 (6) If. ' And if the Persons that are to be married dwell' Sec. 
 
 (the same as in the previous Liturgies; see (b) supra) — 
 
 (1662). 
 
 (c) After the Nicene Creed— ' Then tlie Curate shall 
 
 ' declare unto the People what Holy-days, or Fasting-days, <fc 
 
 1 And then also (if occasion be) shall notice be given of the 
 'Communion; the Banns of 31 atrimony published, and 
 ' Briefs, Citations, and Excommunications read, &c ' (1662). 
 
 In these three Rubrics, and the 62nd Canon (of 1603), it will be 
 seen, that Banns of Marriage are permitted to be published on 
 Holy-days as well as Sundays; and during the Ante-Communion 
 Office only; so that in those remote country Churches, where the 
 paucity of Clergymen did not admit of Morning Prayer and its 
 attendant Communion Service being provided, no opportunity was 
 presented of publishing Banns of Marriage : besides which, the 
 publishing on Holy-days was found to offer undue facilities for the 
 accomplishing of clandestine Marriages. To meet this difficulty, 
 as well as the deficiency of the Rubrics, and of Cation 62, an Act 
 was passed in the reign of George II. A. d. 1753, entitled "An Act 
 " for the better preventing of Clandestine Marriaaes," and known 
 as Lord Hardwicke's Act. This Statute prohibited Banns being 
 published on Holy-days; and provided also, that where there was 
 no Morning Service, the Banns might be published immediately after 
 the Second Lesson of the Evening Service: thus — 
 
 ' All Banns of Matrimony shall be published in an audible 
 ' manner in the Parish Church, or in some public Chapel, in which 
 
 '&c according to the form of words prescribed by the Rubric 
 
 'prefixed to the Office of Matrimony in the Book of Common 
 ' Prayer, upon three Sundays preceding the solemnization of Mar- 
 1 riage, during the time of Morning Service, or of Evening Service, 
 ' (if there be no Morning Service in such Church or Chapel upon 
 ' any of those Sundays) immediately after the Second Lesson ; and 
 ' whensoever it shall happen that the persons to be married shall 
 
 ' dwell in divers Parishes &c ; and that all other the rules pre- 
 
 ' scribed by the said Rubric concerning the Publication of Banns, and 
 ' the Solemnization of Matrimony, and not hereby altered, shall be 
 ' duly observed : and that in all cases where Banns shall have been 
 'published.' &c— 26 Geo. II. c. 33. s. 1. (Repealed by 52 Geo. 111. 
 c. 14G; 3 Geo. IV. c. 75; 4 Geo. IV. c. 76.) 
 
PUBLISHING T1IE BANNS. 
 
 1315 
 
 This Statute, 26 Geo. II., not sufficiently answering the purpose 
 for which it was enacted, certain of its clauses were from time to 
 time arneuded, till at length all that remained was repealed by the 
 preamble of 4 Geo. IV. c. 76. (a. d. 1823); which, however, re- 
 enacted the portions of 26 Geo. II. that had reference to the 
 publication of Banns. The Act, 4 Geo. IV. c. 76. is the general 
 Marriage Act now in force; and the clauses affecting the publishing 
 of Banns in this last Statute are the same as those in 26 Geo. II. 
 cited above; except, that in the latter part of the parenthetical sen- 
 tence in sect. 1, instead of "upon any of those Sundays," we have, 
 "upon the Sunday upon which such Banns shall be published." 
 There is also a slight alteration regarding Chapels, and Extra- 
 parochial places, but in no way affecting the rubrical question : 
 thus — 
 
 " All Banns of Matrimony shall be published in an audible 
 ' manner in the Parish Church, or in some public Chapel in which 
 ' Banns of Matrimony may now or hereafter be lawfully published, 
 ' of or belonging to the Parish or Chapelry wherein the persons to 
 'be married dwell, according to the form of words prescribed by the 
 4 Rubric prefixed to the Office of Matrimony in the Book of Common 
 ' Prayer, upon three Sundays preceding the solemnization of the 
 ' Marriage, during the time of Mokning Service, or of Evening 
 ' Service, (if there be no Morning Service in such Church or 
 ' Chapel upon the Sunday upon which such Banns shall be so pub- 
 ' lished) immediately after the Second Lesson : and when the persons 
 ' to be married dwell in divers Parishes or Chapelries, the Banns 
 'are in like manner to be published in the Church or Chapel be- 
 ' longing to the Parish or Chapelry wherein each of them dwell : 
 ' and all other the rules prescribed by the Rubric, concerning the 
 'publication of Banns, and the Solemnization of Matrimony, anil not 
 ' altered by this Act, are to be duly observed : and in all cases where 
 ' Banns have been published, the Marriage is to be solemnized in 
 ' one of the Parish Churches or Chapels where such Banns have 
 ' been published, and in no other place.' — 4 Geo. IV. c. 76. s. 2. 
 
 And by the Act, 6 & 7 Will. IV. c. 85., which dispenses with all 
 religious ceremony when desired by legalizing Marriages by Laymen 
 under a Registrar's certificate, &c, it is still declared, that:—' Not- 
 ' withstanding any thing in this Act contained, all the rules pre- 
 ' scribed by the Rubric concerning* the solemnizing of Marriages shall 
 ' continue to be duly observed by every Person in Holy Orders of the 
 ' Church of England, who shall solemnize any Marriage in England.' 
 — Section 1. 
 
 * It will he perceived on comparing this clause with the one 
 in the preceding statutes 26 Geo. II. c. 33, and 4 Geo. IV. 76., that 
 the words, "the publication of Banns, and," are omitted after the 
 word " concerning" 
 
1316 
 
 MOENING FBAYEB. 
 
 In consequence of the enactments of these later Marriage Acts 
 interfering with the directions of the Rubrics, (although upon 
 consideration not exactly militating against them) the Printers of 
 the Prayer Book, suo motu, or at the instance of some unqualified 
 authority, altered the Rubrics, so as to accord with the language 
 of the Statute: thus— 
 
 («) Heading the Marriage Service: — f. ' Firtt, the 
 ' r f j" S "J iliat are t0 be marr 'ed together must be pub- 
 *ts/<ed m the Church three several Sundays during the time of 
 Morning Service, or of Evening Service, {if there be no 
 ( Morning Service,) immediately after the Second Lesion ; the 
 Curate sa, t m<j after the accustomed manner,— 'I publish the 
 Uanns of Marriage between.' &c. 
 
 (4) f. ' And if the Persons Hiat are to be married dicell,' &c. 
 (the same as before. See (4) supra). 
 
 (c) After the Xicene Creed:— In this Rubric these words 
 lollowmg are omitted, viz:—" the Banns of Matrimony published." 
 (See (c) supra). J e 
 
 173. — Such is the history of these changes in the 
 law and Rubric ; and since they have received the tacit 
 sanction of long and general usage, thev are acknow- 
 ledged as the regulations that should guide the Clergy 
 in this matter at the present day; still, many think 
 that stricter conformity with the 'Rubric, Canon, and 
 Statute Law, is possible, by publishing the Banns of 
 Marriage in the Mobning Sebvice ' before the Sen- 
 tences for the Offertory," as prescribed by the Eubric 
 at the beginning of the Marriage Service, or imme- 
 diately after the Nicene Creed, and before the 
 Sermon, as directed in the Eubric in the Communion 
 Office; and where no Morning Service occurs, then 
 after the Second Lesson of the Evening Seevice, as 
 the statute law directs. Further, when the Communion 
 Office is employed alone, so as not to form an integral 
 part of what is usually understood by the ' Morning 
 Service,' the Banns should then be published in the 
 Evening Seeyice ; or, it may be, after the Second 
 Lesson of the Moening Peatee: yet the Banna must 
 not be published twice on one Sunday. 
 
 This is the state of the question as regards the 
 time of publishing the Banns of Marriage. We will 
 
PUBLISHING THE BANNS. 
 
 1317 
 
 now quote a few important opinions, legal as well as 
 ecclesiastical, which will strengthen the conclusions 
 we have arrived at. 
 
 Dr. Burn, while commenting on the clauses of the Marriage 
 Acts, 26 Geo. II. c. 33, and 4 Geo. IV. c. 76, leaves the Rubrical 
 question untouched, and remarks that — ' before the statute 
 '(26 Geo. II.) Marriages, without publication of Banns or any 
 ' religious ceremony, — contracts per verba de prtesenti — might be 
 ' good and valid, though irregular : the parties and the Minister 
 ' might be liable to punishment, but the vinculum matrimonii was 
 ' not affected. After the passing of the Act, 26. Geo. II. c. 33, 
 ' Marriages were placed on a different footing as to Banns and 
 ' Licenses.' — Burn's Eccl. L. Phil. ed. Vol. n. p. 462c. 
 
 Mr. H. W. Crtpps {Barrister-at-Law), after quoting the Rubric 
 of the last Revision of the Liturgy (of 1662), and the second section 
 of 4 Geo. IV. c. 76, given above, merely adds: — 'These provisions 
 'are so plain and simple, that, they seem to require no further ex- 
 'planation.' (p. 677).— The Laio Relating to the Church and the 
 Clergy, last edition. 
 
 Mr. A. J. Stephens {Barrister-at-law), although he does not 
 enter upon the. Rubrical bearing of this question in his 'Practical 
 Treatise of the Laws Relating to the Clergy,' yet he discusses the 
 matter among his Notes on the above Rubric of the Communion 
 Office in the ' Book of Common Prayer' edited by him for the 
 Eccl. Hist. Society : thus—' This Rubric requires that the Banns 
 ' of Matrimony should be published on the ending of the Nicene 
 'Creed in the Communion Office. The Rubric prefixed to the 
 4 Form of Solemnization of Matrimony also directs that the Banns 
 'shall be published "in the time of Divine Service, immediately 
 ' before the Sentences for the Offertory,"— and the practice which 
 ' prevailed in England for many years was consonant to this rule, 
 ' the Banns being always published during the Morning Service, on 
 ' Sundays, after the Nicene Creed. The Marriage Act, 26. Geo. II. 
 'c. 33., directs that the Banns should be published "in the form of 
 ' words prescribed by the Rubric prefixed," &c— (here follows the 
 
 clause of the Act already cited) 'And afterwards, in the same 
 
 ' section, after giving various directions respecting the publication 
 ' of the Banns of persons dwelling in extra-parochial places,_ &c, it 
 ' is said " and all other the rules prescribed by the said Rubric, con- 
 " cerning the publication of Banns, and the solemnization of Matri- 
 " mony, and not. hereby altered, shall be duly observed." It is evident, 
 ' therefore, that the statute did not intend to interfere unnecessarily 
 ' with the directions of the Rubric, and it is also evident, by reference 
 ' to the facts, that the object of the Legislature was to provide for the 
 ' publication of Banns during Evening Service, in Churches where 
 ' there happened to be no Morning Service— for this was the only 
 ' thing which required a remedy, inasmuch as no provision had been 
 'made by any Rubric, or by any statute, for the publication of 
 ' Banns at Evening Service, the Communion Office being uniformly 
 'part of the Morning Service, or used in the Morning; and, there- 
 ' fore, in Churches where that Service was not used, the Banns 
 ' could not lawfully be published at all. There was therefore no 
 
1318 
 
 MORNING PB.AYEB. 
 
 necessity for the statute to interfere with the publication at the 
 
 < Morning Service, in the accustomed manner, and at the part pre- 
 ( scribed by the Rubric; and it was quite sufficient, for giving full 
 t eftect to the statute, to construe the direction for publishing the 
 ( Banns after the Second Lesson, with reference to the publication 
 ( at the Evening Service alone. Now there can be no doubt that 
 
 , y h « n tnere are two statutes " in pari materia " (and the Kubric is 
 in fact statute Law, as it is obligatory bv the Act of Uniformity) 
 j the rules of Law require that the two Statutes should be construed 
 ( together, and that they should be so construed, as, if possible, to 
 ( give full effect to each, and not to allow either to repeal or annul 
 ( the other in any respect, unless the latter statute is plainlv and 
 ( necessarily inconsistent and irreconcilable with the former; in 
 ( which case alone the older is considered to be pro lanto repealed 
 t by the more recent. But instead of acting upon these rules the 
 t Clergy have construed the statute of Geo. II. as if it annulled the 
 ( Kubncs referred to— for they have chosen to make the words in the 
 section, "after the Second Lesson" over-ride the whole sentence, so 
 
 < as to apply to the Morning Service as well as the Evening. Whereas. 
 t if they had construed the Act and the Rubrics " reddendo singula 
 ^ singulis" according to the rules of Law, thev should have under- 
 ( stood the words, "during the time of Morning Service." according 
 t to the existing directions of the Rubric, and should have continued 
 
 to publish them at that part of the Morning Service which the 
 , Rubric requires, viz. after the Nicene Creed— at least if the Com- 
 t raunion Office was used (as it always has been [and which it must 
 i be on all Sundays.]) as a portion of the Morning Service. It may 
 ( be said, that the Communion Office is not strictly part of the 
 
 < Morning Service, and therefore that the statute, by" directing the 
 t publication during that Service, introduced a new rule, and so 
 
 ^superseded the old publication during the Communion Office; 
 
 ( but the answer to that is, that the words are not. during Morning 
 f Prayer, or, t';i the form of Morning Prayer, but "during the time 
 
 qf Morning Service." thereby referring to the whole Service used 
 in the Morning, and therefore allowing the publication at anv 
 ( period of that Service which the Kubric prescribes— the Morning 
 ( Prayer and the Communion Office together constituting " The 
 ^ Morning Service on Sundays." If the Morning Prayer was said at 
 | one time of the day, and the Communion Office at another, the 
 'question might then arise, whether the statute might not apply, 
 ^and require that the Banns should be published at the Morning' 
 | Prayer immediately after the Second Lesson, but in that case it 
 would rather seem that the publication should be made at both 
 ' Services, for the statute clearly does not repeal the Rubric, and 
 ; therefore both the Rubric and the statute must be equally obeved, 
 'if they can be; and least of all should the Rubric be disobeyed or 
 ' superseded, unless in the most absolute necessity, inasmuch as it 
 ' has the force of a double Law, the Law of the Church, as well 
 ' as of the State, being confirmed by Convocation, as well as by 
 ; Parliament. The Printers of the Prayer Book, however, have 
 ' committed a flagrant breach, or rather a succession of flagrant 
 ' breaches of the Law, for they have not onlv chosen to put their 
 ; ow n construction upon the statute, which undoubtedly is a false 
 'one; but they have, in order to carry out their false construction, 
 actually omitted altogether that portion of the Rubric alter the 
 
PUBLISHING THE BANNS. 
 
 1319 
 
 ' Nicene Creed which directs the publication of the Banns, and also 
 ' substituted a new Rubric of their own at the commencement of 
 'the Marriage Service, although the statute says nothing which in 
 ' the remotest degree authorizes any alteration of the Rubric, but 
 'rather guards against any unnecessary deviation from it: and the 
 ' only deviation that it does make is limiting the publication of 
 'Banns to Sundays, instead of Sundays or Holy-days. Even if the 
 ' statute were inconsistent and irreconcilable with the Rubric, 
 ' which it clearly is not, there could be no pretence for altering the 
 ' Prayer Book— the Printers were bound to print it in the form 
 ' required by the Act of Uniformity; and it was then for those who 
 ' had to act upon it to reconcile it with the statute, as they might 
 ' have done. It remains only to notice an apparent inconsistency 
 ' between the Rubric in the Communion Office, and that at the 
 ' commencement of the Marriage Service — that the former directs 
 ' the publication of Banns after the Nicene Creed, and then pre- 
 ' scribes that the Sermon shall follow before the Sentences for the 
 'Offertory; whereas the latter directs the publication immediately 
 ' before the Sentences for the Offertory. But this, it is obvious, 
 ' cannot affect the question, inasmuch as each prescribes publication 
 ' after the Nicene Creed, and substantially in the same part of the 
 ' Service; — and the only question can be as to the publication pre- 
 ' ceding or following the Sermon, and probably, although either 
 ' mode may be considered unobjectionable, the Rubric at the 
 ' Marriage Service should be understood to refer to that part before 
 ' the Sentences for the Offertory which the Rubric for the Coni- 
 ' munion enjoined, where the other public notices are directed to be 
 'given. But this cannot possibly affect the question upon the 
 ' statute— still less justify the alteration of the practice — and least 
 ' of all, be any excuse for printing the Rubrics otherwise than the 
 'Act of Uniformity allows.' {p. 1151)— Book of Common Prayer. 
 E. H. S. in loco. 
 
 We will now annex a few ecclesiastical opinions : — 
 
 Bp. Horsley writes: — 'The direction of the Rubric has been 
 ' altered by the Marriage Act, which directs that Banns of Marriage 
 ' shall be published immediately after the Second Lesson ; and it 
 ' seems to me very doubtful, whether a publication after the Nicene 
 ' Creed be, as the Law now stands, any publication at all; and 
 ' whether a Marriage had under such irregular publication be a good 
 ' and valid Marriage. How those questions might be determined in 
 ' a Court of Law, if in any case they were to be brought under the 
 ' consideration of a Court, I will not take upon me to say; but upon 
 ' the supposition that the determination were to be the most favour- 
 ' able, that the Marriage were allowed to stand good, and the 
 ' Clergyman were not to incur the penalties of an illegal solemniza- 
 • tion of Marriage, you are not to imagine that the practice, which 
 'I have reason to fear has become too frequent, may be persisted in 
 'with impunity, the Act having provided no specific penalties for 
 ' this offence, if the great penalties of the 8th section of the Act 
 
 ' attach not upon it But if an Act of Parliament creates an 
 
 ' offence without assigning the particular punishment that shall 
 ' follow it, the punishment in that case is uncertain and indefinite; 
 ' for the violation of an Act of Parliament, by doing what it forbids, 
 
1320 
 
 MOENISG PBATEB. 
 
 'or not doing what it enjoins, or not doing it in the manner in 
 ' which it enjoins it to be done,— the violation of an Act of Parlia- 
 ' ment in any of these ways is an offence at Common Law: it is 
 ' indictable at Common Law as a misdemeanour; and punishable as 
 ' a misdemeanour, upon conviction, at the discretion of the judge, if 
 ' the Act itself has not appointed the punishment. The Clergy in 
 'future will be less excusable than hitherto they have been, if they 
 ' persist in this irregularity in the publication of Banns. The 
 ' Rubric prefixed to the Marriage Service has been altered in the 
 'latest editions of the Common Prayer Book, at least in the latest 
 ' Oxford edition, and made conformable with the Marriage Act.' — 
 Charge. A. d. 180G. 
 
 Bp. Mast observes : — ' The Rubrick (in the Communion Office) 
 ' formerly prescribed this time for publishing the Banns of Marriage. 
 ' But the clause is now omitted, since by the 26th of Geo. II. c. 33, 
 'commonly called the Marriage Act, "it is provided,' &c. (here 
 follows the clause of the Act). — Book of Com. Prayer. Com- 
 munion Office. 
 
 Shepherd remarks: — 'When there is no Communion, the 
 'Sentences before the Offertory are seldom read; and when there 
 ' is a Communion, the greater part of our Congregations withdraw 
 ' immediately after the Sermon ; and none hear the Sentences read, 
 ' but they who mean to receive the Communion. To give therefore 
 ' the greater publicity to the Banns, the time of publishing is now 
 ' appointed to be immediately after the Second Lesson, when it 
 ' must be presumed that the whole Congregation is assembled 
 
 ' (p. 339) The Statute (26 Geo. II. c. 33) explains in detail, and 
 
 ' supplies the deficiency of the Rubric' (/>. 340). — Eluc. of Booh of 
 Com. Prayer. Vol. D. 
 
 The Rev. J. Jebb states ; — ' In the editions of the Prayer Book, 
 'before the panning; of the .Marriage Act in the last century, there 
 ' was a direction for publishing the Banns of Marriage in this place 
 ' after the Nicene Creed. In order to comply, as it was sup- 
 ' posed, with a clause in that Act, (which, however, admits of an- 
 ' other construction,) this notice was omitted, without any lawful 
 ' sanction of the Convocations. It does not appear what right the 
 ' King's Printers, or the Universities have to alter the Prayer Book; 
 ' and iu spite of all the respect due to the high authority of Bishop 
 ' Horsley, who, in one of his charges, prescribes an obedience to the 
 ' altered Rubric, the Act of Uniformity demonstrates, how, since 
 ' the last Review, even the power of the Crown is circumscribed in 
 ' making alterations, which by it are limited to the necessary 
 ' changes occasioned by the birth and death of any of the Royal 
 
 ' Family In Ireland," the Prayer Book is still unmutilated in this 
 
 'respect, and the Banns are always published in this (after the 
 ' Nicene Creed) their proper place.' {p. 488). — Choral Service. 
 
 The Rev. M. Plummer says: — 'In the first Rubric after the 
 'Nicene Creed, the words " Banns of Matrimony published" are 
 ' omitted in all the later editions of the Prayer Book. Who author- 
 ' ized the Queen's Printer, the Delegates of the University Press, at 
 ' Oxford, and the Syndics of the University Press at Cambridge, to 
 'do this? The Church gave them no authority. And if the 
 
PUBLISHING THE BANNS. 
 
 1321 
 
 ' Clandestine Marriage Act be pleaded as a justification, it remains 
 ' to be proved that an order to read the Banns of Matrimony after 
 ' the Second Lesson at Morning or Evening Prayer virtually 
 ' repeals a Rubric, ordering them to be read after the Nicene Creed. 
 'If the Morning Prayer and Holy Communion form two separate 
 ! Services, why may not the Banns of Matrimony be read at both? 
 ' But supposing them to form only one Service, and supposing also 
 ' the Clandestine Marriage Act intended to repeal this order of the 
 ' Church, that the Banns of Matrimony should be published after 
 'the Nicene Creed; has Parliament a right to alter the Book of 
 ' Common Prayer without the consent of the Church ? To alter the 
 'time for publishing the Banns of Matrimony may, indeed, appear 
 'a small matter, but if Parliament may alter a small matter, why 
 ' not a great one ? And we must confess we have not such con- 
 ' fidence in Parliament (as at present constituted) as to make us 
 'willing to give it the power of altering the Services of the Church. 
 ' But if Parliament have no such authority, as I think all will 
 ' admit, who have read the declaration prefixed to the Articles, the 
 ' 37th Article, and the three last Canons of 1604; it follows that the 
 ' Queen's Printer, the Delegates at Oxford, and the Syndics at Cam- 
 ' bridge, ought not to be allowed to act as if it had. If the Convo- 
 ' cation were sitting, it would, no doubt, see to this matter; but as 
 ' this is unfortunately not the case, would it not be advisable to 
 ' bring the Queen's Printer, the Delegates, and Syndics, before the 
 ' Ecclesiastical Court, for altering the Prayer Book without au- 
 thority? Or proceedings might be instituted against the parties 
 ' in the temporal Courts for a breach of the Act of Uniformity, 
 ' if that were thought to be a better plan. At all events, something 
 ' should be done.' (/;. 103)... Subsequently, when commenting on the 
 ' Rubric following the Nicene Creed, this author observes : — ' From this 
 'Rubric it seems probable that the first and second Rubrics after 
 ' the Nicene Creed have been transposed. In that case the Sermon 
 ' ought to come immediately after the Creed, and the Banns of 
 ' Marriage, Notices of Communion, of Holy-days, and Fasting-days, 
 ' Briefs, Citations, and Excommunications, should be read from the 
 ' Pulpit, between the Sermon and the Ofl'ertory.' {p. 127). — Obser- 
 vations on Book of Com. Prayer. 
 
 The Rev. F. Procter, in his remarks on the Rubric after the 
 Nicene Creed, observes: — ' This Rubric has been generally supposed 
 ' to be set aside by the Marriage Acts (20 Geo. II. c. 33, and 
 ' 4 Geo. IV. c. 7G), which say :' (here follows the clause of the Act, 
 already quoted). ' The Rubric does not provide for any publication 
 ' of Banns but during the Communion Office, or that part of it 
 ' which is directed to be said alter the Litany : so that Banns could 
 ' not be asked at all in Churches where there was no Morning 
 1 Service. This is remedied by the Act, which allows a publication 
 ' under such circumstances in the Afternoon, and specifies the most 
 ' public time in that Service in which it must be done. The in- 
 ' tention of the Law is satisfied by the usual publication after the 
 ' Second Lesson in the Morning Service. But if the Morning Prayers 
 ' were said at an earlier hour, and the Litany and the Communion 
 ' Office formed the principal or mid-day Service, then surely the 
 ' Banns must be asked in that Service, and before the Offertory 
 'Sentences." (p. 377. Note).— History of Book of Com. Prayer. 
 
1322 
 
 MORNING PBAYEE. 
 
 The Rev. J. C. Robertson, referring to the Marriage Act states: — 
 ' The alterations were evidently, as a whole, in favour of the Church, 
 ' and they appear to have been framed as well as possible, on a con- 
 ' sideration of existing circumstances. The restriction of Banns to 
 ' the Communion Office had not been ordered before 1662, and 
 'could not, therefore, be spoken ofasessenti.il in the Church's view; 
 ' and it is held by some lawyers that Lord Hardwicke's Act was in- 
 ' tended to fix the time of publication in the Evening Service only, 
 ' and does not affect the Rubric which orders that, when published 
 'in the Morning, the Banns shall immediately precede the Offertory. 
 ' I have been led to mention this subject in connexion with the 
 ' practice of those writers who fill our Newspapers and Magazines 
 ' with dicta on Ritual matters, and by the confidence of their tone 
 ' force grossly erroneous opinions on readers who do not suspect 
 ' their ignorance. The alteration of the Rubric, how ever, is also 
 ' censured by persons of a very different character from these, nor 
 'am I prepared entirely to justify it. It is, cf course, desirable that 
 ' the Prayer Book should not lead us into error as to the actual 
 'state of the Law; and it is most likely that the Printers did not 
 ' introduce the change without the sanction of some authority to 
 'which they believed themselves bouud to defer; still, it would 
 'have been better to intimate the alteration of the Law by a Note 
 ' at the end of the Bool, leaving the Rubric untouched. But, great 
 ' as is my respect for some of their number, I cannot agree with 
 ' those who think it well to object to indifferent or beneficial 
 ' changes, because, while the most satisfactory authority is dormant, 
 ' and therefore unable to provide for actua"l circumstances, these 
 'changes are introduced by such authority as has the power of 
 ' action ;— by the best authority which can be had.' ( p. 305. .Vote).— 
 Hoic sliall we Conform to the Liturgy. 
 
 A Writer in the English Churchman says: — 1 There has been 
 ' a good deal of question amongst the Clergy, with respect to the 
 ' proper time of publishing Banns of Marriage, on account of a 
 'supposed contrariety between the directions of the Rubric (1662V 
 ' and the Act of Parliament (4 Geo. IV. c. 76, repealing former Acts), 
 'in which case, as usual, the Rubric was obliged to give way; 
 ' so much so that the editors of the Prayer Book, published by the 
 ' Society for Promoting Christian Knowledge, had the boldness to 
 'alter one Rubric (that before the Offertory), and make another 
 ' (that before the Office for Solemnization of Matrimony), by insert- 
 ' ing an extract from the Act in place of the authorized Rubric. 
 ' Many of your Clerical readers will, I think, be glad to know, if 
 ' they'do not know already, that there is (unless I am mistaken) 
 ' actually no variance between the two enactments, and probably 
 ' none was intended ; as will be evident from a comparison of them, 
 ' the clause of the Statute being first properlv punctuated. 
 '(1.) The Prayer Book (1662) enjoins that— " The Banns of all 
 " that are to be married must be published in the Church, three 
 " several Sundays, or Holy-days, in the time of Divine Service, 
 " immediately before the Sentences for the Offertory." This clearly 
 'contemplates only owe time of publication on the same day: viz. 
 'the Morning Service. (2.) The Statute enacts that — " The said 
 " Banns shall be published upon three Sundays preceding the solem- 
 " nization of Marriage, during the time of Morning Service," (t. e. 
 
SEVEN DAYS NOTICE OF BANNS. 1323 
 
 ' immediately before the Sentences for the Ofl'ertory, the time 
 ' already prescribed lor the publication, it' made during the Morning 
 'Service, by the above Rubric, i. e. by the Law of the land); — "or 
 " during the time of Evening Service, if there shall be no Morning 
 "Service (in such Church or Chapel upon the Sunday upon which 
 " such Banns shall be published), immediately after the Second 
 " Lesson." This, in like manner, contemplates one only time of 
 ' publication on the same day ; a condition essential to the purpose 
 'of both Rubric and Statute, which was to put it in every body's 
 ' power to know when any Banns would be published on any 
 1 Sunday. The publication after the Second- Lesson relates exclu- 
 ' sively to the case where there is only an Evening Service, the case 
 'of a"publieation during a Morning Service having been already 
 ' provided for by the Rubric. If this vie-.v be wrong, you or some 
 ' of your readers will correct it : if right, it is clear that there is no 
 'time authorized for the publication of Banns during the Morning 
 ' Service, except " immediately before the Sentences for the Offer- 
 ' tory." — November. 1843. 
 
 (6) Seven Days Notice may be required. 
 
 174. — Before publishing Banns of Marriage, the 
 law permits the Clergyman, if he should think fit, to 
 require seven days notice to be given him in writing, in 
 order that he may be satisfied as to the names, place, 
 and time of abode, of the parties desiring the publi- 
 cation : but he is not forbidden to publish the Banns 
 without this notice ; for this is only discretionary : 
 thus — 
 
 'No Parson, Vicar. Minister, or Curate shall be obliged to 
 ' publish the Banns of Matrimony between any persons whatsoever, 
 ' unless the persons to be married shall, seven days at the least 
 'before the time required for the first publication of such Banns 
 ' respectively deliver, or cause to be delivered to such Parson, 
 ' Vicar, Minister or Curate a Notice in writing, dated on the day on 
 ' which the same shall be so delivered, of their true Christian 
 ' names and Surnames, and of the house or houses of their respective 
 'abodes within such Parish or Chapelry aforesaid, and of the time 
 ' during which they have dwelt, inhabited or lodged in such house 
 ' or houses respectively.' — 4 Geo. IV. c. 76. s. 7. 
 
 175. — If, however, a Clergyman has sufficient 
 knowledge of the parties applying to him, and of 
 their having dwelt at least seven days in his Parish 
 before the first publication, so as not to require this 
 Notice ; or if he should choose under any circumstance 
 to dispense with the Notice, he must of course suffer 
 the consequences; should it prove that the parties 
 
1324 
 
 MOENING PEA.TEE. 
 
 ought not to have had the Banns published in his 
 Parish. This was laid down in the judgment of Lord 
 Eldon in Nicholson v. Squire, where he remarked : — 
 
 'A notion seems to prevail, that everything is correct, if a 
 'paper describing the parties between whom Banns are to be 
 ' published, being handed up to the Clergyman in the usual 
 ' manner during the Service, he publishes them, without more. It 
 'is true, that a marriage by banns is good; though neither of the 
 ' parties was resident in the Parish; but, if a Clergyman, not using 
 ' due diligence, marries persons neither of whom is resident in 
 ' the Parish, he is liable at least to Ecclesiastical censure; perhaps 
 ' to other consequences. It has been uniformly said, especially 
 ' as to Marriages in London, that the Clergyman cannot possibly 
 'ascertain where the parties are resident: but that is an objection 
 ' which a Court, before whom the consideration of it may come, 
 ' cannot hear. The act of Parliament has given the means of 
 ' making the inquiry; and if the means provided are not sufficient, 
 ' it is not a valid excuse to the Clergyman, who has not used those 
 ' means, that he could not find out where the parties were resident, 
 ' or either of them. If he has used the means given to him and 
 ' was misled he is excusable ; but he can never excuse himself if no 
 'inquiry was made. The habit of taking the description of the 
 ' parties in this loose way, makes it very excusable in the individual 
 ' Clergyman ; but that "is not the notice intended by the act of 
 ' Parliament, which has a clause express]}- requiring that — " No 
 ' Parson, Vicar, &c. (after quoting the 7th Section of the Statute 4. 
 ' Geo. IV. he proceeds:) The Clergyman, therefore, has only to 
 ' repair to the house in which they are represented to have lived, 
 ' and to inform himself whether the statement is true.' (16 Ves. 
 Rep. 260.) 
 
 Again, in another case, Priestly v. Lamb, Lord Eldon observes: — 
 ' Such due publication must be interpreted a publication of Banns 
 ' by persons having, to the best of their power, informed themselves 
 ' that, they publish Banns between persons resident in the Parish.' — 
 (6 Ves. Rep. 421.) 
 
 17G. — The period of residence contemplated by 
 the clause of the Act seems to extend to ' seven days 
 at least ' oefore the first publication of the Banns. 
 This is the opinion also of the Bp. of Exeter, who in 
 the case of Voysey v. Martin {Clerk) 1843, says: — 
 
 ' The obvious meaning of this provision is that no parties are to 
 ' be considered as dwelling in a Parish for the purpose of being 
 ' married by Banns who have not dwelt therein more than a week 
 ' before the first publication ; for the Xotice, which is to be given 
 'seven days at least before the publication, ought to state the 
 ' time during which the parties have previously dwelt within 
 ' the Parish. True it is, that a Clergyman is not bound to demand 
 ' such a notice.' — Stephen's Eccl. Statutes p. 1992. 
 
FOBM OF PUBLISHING! BANNS. 1325 
 
 The same learned Prelate anticipates the objec- 
 tions that may be raised by the Clergy against too 
 rigid an inquiry, in these words : — 
 
 ' It may be said, as I hear it has been said, that the effect of 
 1 greater strictness of inquiry on the part of the Clergy will be 
 'to induce more frequent resort to the Union House and the 
 'Registrar's Office. Be it so; let those who seek to be coupled 
 ' together with a lie on their mouths, go any whither rather than to 
 'the House of God:— let them not claim the Benediction of the 
 ' Church on their unhallowed unions: — above all, let them not find 
 ' panders to their crime in the Ministers of Christ, and Stewards 
 ' of the mysteries of God.' — {ibid). 
 
 (c) The Form and Manner of Publication. 
 
 177. — The Form of words to be used in publishing 
 the Banns of Marriage is defined in the Rubric at 
 the beginning of the Matrimonial Office, where it is 
 enjoined : — ' the Curate saying after the accustomed 
 ' manner,— 
 
 ' I Publish the Banns of Marriage between M 
 
 ' of , and N of . If 'any of you know cause 
 
 ' or just impediment, why these two persons* should 
 1 not be joined together in holy Matrimony ye are 
 ' to declare it. This is the first (second or third,") 
 'time of asking.' (1662). — Present Book of Com. 
 Prayer. 
 
 This is also enforced by Canon 62, which uses the 
 words, ' According to the Book of Common Prayer ; ' 
 and by the Statute 4. Geo. IV. c. 76, which enacts, 
 that the Banns shall be published — 
 
 ' According to the form of words prescribed by the Eubric 
 ' prefixed to the Office of Matrimony in the Book of Common 
 ' Prayer.' Sect. 2. 
 
 178— Should the Officiating Minister be distrust- 
 ful of his memory in proclaiming the exact words, 
 he may paste the prescribed formulary on a card, and 
 attach this to the ' marker' of the Banns' Book. It is 
 
 * Where the Banns of two, or more, couples are published at 
 the same time, the word 'respectively ' is commonly introduced after 
 'persons ' ; in these instances also many Clergymen omit the word 
 ' two.' Such changes, however, are not absolutely necesssary. 
 
1326 
 
 MORNING PKAVER. 
 
 essential that the publication of Banns of Marriage be 
 not made from loose papers : the Churchwardens are 
 required by the sixth section of the Statute to provide 
 a Register Booh for Banns duly ruled, &c, and from 
 this Book only the Clergyman is to publish the Banns : 
 thus — 
 
 'The Churchwardens and Chapelwardens of Churches and 
 ' Chapels wherein Marriages are solemnized, shall provide a proper 
 ' Book of substantial paper, marked and ruled respectively in the 
 'manner directed for the Register Book of Marriages; and the 
 ' Banns shall be published from the said Rer/ister Book of Banns 
 'by the Officiating Minister, and not from loose papers, and 
 'after publication shall be signed by the Officiating Minister or 
 ' by some person under his direction.' — 4 Geo. IV. c. 76. s. 6. 
 
 179. — The Banns' Book, therefore, should be ready 
 on the Beading Desk, or be handed to the Minister at 
 the proper time by the Parish-Clerk. And after the 
 publication, the Officiating Minister must be careful 
 to put his signature by way of attestation, or depute 
 some one, which the law allows, to write his name 
 against the publication he has that day made. (See 
 sec. 6. supra.). 
 
 (d) When Resident in Divers Parishes. 
 
 180. — Where the parties reside in different 
 Parishes, the Rubric, as well as the Statute law, 
 requires that the Banns shall be published in both 
 Parishes. 
 
 The Rubric in the Matrimonial Office, after 
 prescribing the Form of words, directs : — 
 
 ^J. 'And if the Persons that are to be married dwell in divers 
 ' Parishes, the Banns must be asked in both Parishes ; and 
 ' the Curate of the one Parish shall not solemnize Matrimony 
 'betwixt them, without a Certificate of the Banns being 
 ' thrice asked, from the Curate of the other Parish.' 
 
 The Marriage Act enjoins : — 
 
 ' Whensoever it shall happen that the persons to be married 
 ' shall dwell in divers Parishes or Chapelries, the Banns shall in 
 ' like manner be published in the Church or in any such Chapel as 
 'aforesaid belonging to such Parish or Chapelry wherein each 
 
 ' of the said persons shall dwell and that in all cases where 
 
 ' Bann6 have been published, the Marriage shall be solemnized in 
 
BANNS OF NON-RESIDENTS. 
 
 1327 
 
 ' one of the Parish Churches or Chapels where sueli Banns shall 
 ' have been published, and in no other place whatsoever.'— 4 Geo. 
 IV. c. 76. s. 2. 
 
 The same rule prevails when the parties reside in different 
 Ecclesiastical Districts by 7 Gul. IV., and 1 Vict. c. 22. «. 34. 
 (see also 58 Geo. III. c. 45, and 59 Geo. III. c. 134.) 
 
 181. — Again, Extra-Parochial places, and Parishes 
 where there is no Church or Chapel, or where no Divine 
 Service is performed every Sunday, are considered to 
 belong, in so far as the publishing of Banns is 
 concerned, to the adjoining Parish or Chapelry : thus — 
 
 1 All Parishes where there shall be no Parish Church or Chapel 
 ' belonging thereto, or none wherein Divine Service shall be usually 
 ' solemnized every Sunday, and all extra-Parochial places whatever, 
 ' having no public Chapel wherein Banns may be lawfully published, 
 ' shall be deemed and taken to belong to any Parish or Chapelry 
 ' next adjoining, for the purposes of this Act only; and where Banns 
 'shall be published in any Church or Chapel of any Parish or 
 ' Chapelry adjoining to any such Parish or Chapelry where there 
 ' shall be no Church or Chapel, or none wherein Divine Service 
 'shall be solemnized as aforesaid, or to any extra-Parochial place 
 ' as aforesaid, the Parson, Vicar, Minister, or Curate publishing such 
 'Banns shall, in writing under his hand, certify the publication 
 4 thereof in the same manner as if either of the persons to be 
 'married had dwelt in such adjoining Parish or Chapelry.' — 
 4 Geo. IV. c. 7C. s. 12. 
 
 182. — And where Churches &c. hare been de- 
 molished by accident or fire, or are under repair, and 
 no Divine Service performed therein, nor in any place 
 licensed by the Bishop, then, likewise, Banns of Mar- 
 riage are to be published in the adjoining Parish : thus — 
 
 ' If the Church of any Parish, or Chapel of any Chapelry, 
 ' wherein Marriages have been usually solemnized, be demolished in 
 ' order to be rebuilt, or be under repair, and on such account be 
 ' disused for Public Service, it shall be lawful for the Banns to be 
 1 proclaimed in a Church or Chapel of any adjoining Parish or 
 ' Chapelry in which Banns are usually proclaimed, or in any place 
 v ' within the limits of the Parish or Chapelry which shall be licensed 
 ' by the Bishop of the Diocese for the performance of Divine 
 ' Service during the repair or rebuilding of the Church as aforesaid; 
 'and where no such place shall be so licensed, then, during such 
 ' period as aforesaid, the Marriage may be solemnized in the 
 ' adjoining Church or Chapel wherein the Banns have been procla lined; 
 ' and all Marriages heretofore solemnized in other places within the 
 'said Parishes or Chapelries than the said Churches or Chapels, on 
 ' account of their being under repair or taken down in order to 
 ' be rebuilt, shall not be liable to have their validity questioued on 
 ' that account, nor shall the Ministers who have so solemnized the 
 
 4q 
 
1328 
 
 MORNING PEATER. 
 
 ' same be liable to any Ecclesiastical censure, or to any other 
 'proceeding or penalty whatsoever.' — 4 Geo. IV. c. 76. s. 13. 
 confirmed also by 5 Geo. IV. c. 32. st. 2. 3. 
 
 183. — The Form of the Certificate generally 
 used in the above cases, requiring the Officiating 
 Minister of the one Parish to certify the ' Banns being 
 thrice asked' to the Minister of the other Parish, 
 is that recommended in Burn's Ecclesiastical Law, 
 Phillimore's edit. Vol. Y\.j>. 461, which runs in these 
 words : — 
 
 ' 1 do hereby certify that the Banns of Marriage between A • • • 
 
 ' B • • ; of the Parish of in the County of , and C • • * 
 
 ' D * * *> «f the Parish of in the County of (or aforesaid) 
 
 ' have been duly published in the Parish Church of aforesaid, 
 
 ' on three several Sundays ; to wit, October 27th, November 3rd, and 
 ' November 10th now last past ; and that no cause or just impediment 
 ' hath been declared why they may not be joined together in holy 
 ' Matrimony. 
 
 ' Witness my hand this day o/"November. 1762. 
 
 'Rich. Burn, 
 
 ' Vicar of aforesaid.' 
 
 184. "With regard to the Division of Parishes, 
 the Church Building Acts enact ; — 
 
 That 'all Acts of Parliament, laws and customs relating to 
 ' publishing of Banns of Marriage, Marriages, Christenings, Church- 
 ' ings, and Burials, and the registering thereof, and to all Ecclesi- 
 ' astical Fees, oblations, or offerings, shall apply to separate and 
 ' distinct Parishes when they shall so become complete, separate, 
 ' and distinct Parishes or District Parishes, under the provisions of 
 ' this Act, after the death, resignation, or other avoidance of the 
 ' existing Incumbents respectively.' &c— 58 Geo. III. c. 45. ss. 27, 28. 
 ' The publication of Banns is to commence when notification of the 
 ' death, resignation, or other avoidance of the Incumbent has been 
 ' duly made by the Bishop of the Diocese to the spiritual person 
 ' serving the Church or Chapel, and to the Churchwardens of the 
 'Parish. &c— (ib. sect. 29.); and when the Boundaries of such 
 ' District Parish have been enrolled in the High Court of Chancery. 
 —59 Geo. III. c. 134. s. 17. (see also 3 Geo. IV. c. 72. ss. 12, 17; 
 and 7 & 8 Vict. c. 56. i. 2: 14 & 15 Viet. c. 97. ss. 18. 25.). 
 
 (e) Forbidding the Banns. 
 
 185. — If, on the publication of Banns, any one in 
 the Church openly declares his dissent to such 
 proceeding, the Officiating Minister must briefly 
 
FORBIDDING TtfE BANNS. 
 
 1329 
 
 request the objector to attend in the Vestry room 
 after the Service to state his reasons for opposing 
 their publication : and the reasons so given should be 
 put down in writing, and signed by the objector, and 
 attested by a third party. This will give the Clergy- 
 man opportunity of deciding, or taking opinion, on the 
 matter during the ensuing week. Should the 
 Officiating Minister be apprized before hand of any 
 intended prohibition of the publication of Banns, it 
 would be better for the objector to be placed near the 
 Eeading-Desk so that as little interruption of Divine 
 Service as possible might take place, and Brawling be 
 prevented. (See also Vol. B.) 
 
 186. — What the causes are, which may justify the 
 forbidding of Banns, Mr. Cripps thus briefly notices : — 
 
 ' If it were known to any of the Congregation that either of the 
 ' parties had a former Husband or Wife living at the time, or that 
 ' they were related within any of the forbidden degrees of consan- 
 'guinity or affinity, or that either of them was tinder the age of 14 
 'years, if a boy, or 12 years, if a girl, or that either of them was an 
 ' Idiot or a Lunatic, such person might properly dissent from the 
 'publication of the Banns, or, as it is called, forbid the Banns, for 
 ' any of such reasons. But on no other grounds than some of these 
 'does it appear that the publication of Banns, in the case of adult 
 ' persons, could be properly forbidden, and the Clergyman would 
 ' not be bound, and ought not to take notice of a dissent from such 
 ' publication on any other grounds.' ( p. 682). — On the Law relating 
 to the Church and the Clergy, last edition. 
 
 187. — "With regard to Minors we have the 100th 
 Canon, still in force, declaring, that : — 
 
 ' No children under the age of one and twenty years complete 
 ' shall contract themselves or marry without the consent of their 
 ' Parents, or of their Guardians and Governors, if their Parents be 
 ' deceased.' — Canon 100. 
 
 The Marriage Act, however, enacts that Parents 
 and Guardians of Minors must express their dissent 
 by 'forbidding the Banns,' thus : — 
 
 ' No Parson, Minister, Vicar or Curate, solemnizing Marriages, 
 ' between persons both or one of whom shall be under the age of 
 ' twenty-one years, after Banns published, shall be punishable by 
 ' Ecclesiastical censures for solemnizing such Marriages without. 
 ' consent of Parents or Guardians, unless such Parson, Minister, 
 ' Vicar, or Curate shall have notice of the dissent of such Parents or 
 ' Guardians; and in case such Parents or Guardians, or one of them, 
 ' shall openly and publicly declare or cause to be declared, in the 
 
1330 
 
 MOltNING PEATEB. 
 
 'Church or Chapel where the Banns shall be so published, at the 
 ' time of such publication, his. her, or their dissent to such Marriage, 
 ' such publication of Banns shall be absolutely void.' — 4 Geo. IV. c. 
 7C. a. 8. 
 
 This enactment also applies to those persons, who, 
 in the eye of the law, stand in loco parentis to the 
 party under 21 years of age ; and it will be seen that 
 previous notice of the dissent of the Parents or 
 Guardians will hold as a sufficient prohibition without 
 waiting for a public and open avowal of such dissent 
 before the Congregation. And if the Clergyman 
 rejects this prohibition, and proceeds to perform the 
 Marriage ceremony, he is liable to the penalties of the 
 law. 
 
 188. — Forbidding Banns openly in the Church or 
 Chapel, when no valid or substantial reason can be 
 given for such prohibition, the publication for that 
 time will hold good. 
 
 (J~) False Names, and undue Publication. 
 
 189. — It occasionally arises that persons are known 
 by names not properly belonging to them, and which 
 may have fallen to them by some negligence of their 
 parents, or by their own assumption : while in the 
 case of illegitimate children, these take the name 
 sometimes of their mother, sometimes of their 
 putative father, and sometimes of their mother's 
 husband who brings them up. To know what name 
 should be used in the publication of Banns in these 
 instances is often a difficult matter. It will, likewise, 
 occur, that in the Notice given to the Officiating 
 Minister Surnames are incorrectly spelled, and Cliristian 
 Names accidentally changed, or omitted. Now the 
 " due •publication of Banns " required by statute is, 
 that 1 the true Christian and Surnames of the parties be 
 used.'' By the previous Marriage Act, 26 Geo. II. c. 
 33. if the Banns were published in false names the 
 marriage was null and void ; by the present Marriage 
 Act, 4 Oeo. IV. c. 76. s. 22. the opinion is that, 
 ' where the parties are not both cognizant of the false 
 
BANNS UNDEE FALSE NAMES. 1331 
 
 ' name, the Marriage cannot be declared void. It is 
 1 necessary that both the parties should be accessory to 
 ' the fraud ; the act of one will not operate to the 
 ' prejudice of the other ; ' so says Sir Herbert Jenner 
 Fust, in the case of Wright v. Elwood. (1 Curt. 669). 
 Having thus pointed out the difference in the 
 consideration of the law between an accidental 
 alteration or omission of names, and a designed change 
 of names for purposes of fraud, we are prepared to 
 illustrate the cases which may present themselves to a 
 Clergyman in the course of his Ministerial function. 
 
 190. — Names of Illegitimate Children. — These arc 
 difficult to determine : illegitimate children usually 
 take the name of their mother, but the Superintendent 
 Eegistrar of the District, or the Baptismal Eegister, 
 can supply, most probably, the name acquired in 
 infancy. If these should vary, or another name have 
 been assumed, preference must be given to the name 
 by which the person is generally known to the 
 Parent or Parents, Guardians, relatives, and neigh- 
 bourhood. An accidental error with no intention 
 to deceive will not in these cases vitiate marriage. 
 
 191. — Names by repute. — Sometimes the Baptismal 
 names, or the Eegistration names, have been dropped, 
 and other names assumed, which have for years been 
 the designation by which the party has been known 
 and credited. In such cases the adopted name is to 
 be used in preference to the lawful parental name : for 
 the name acquired by use and common repute has 
 superseded the real name, which may possibly be 
 unknown to the world : if known, however, it is better 
 to annex the true name to the one that has been 
 assumed, thus — " I publish the Banns of Marriage 
 "between Abraham Langley, commonly known as 
 " GtEOege Smith," &c. 
 
 Lord Ellenboeough, in his judgment in the case 
 of Rex v. Billinghurst {Inhabitants of) where a man of 
 the name of Abraham Langley, was published as George 
 Smith, defines what, in this point, is meant by due 
 publication of Banns : he says — 
 
1332 
 
 MOUSING I'EATEE. 
 
 ' The Statute does not specify what shall be necessary to be 
 'observed in the publication of Banus; or that the Banns shall 
 'be published in the true names; but certainly it must be under- 
 ' stood, as the clear intention of the Legislature, that the Banns 
 ' shall be published in the true names, because it requires, that 
 ' notice in writing shall be delivered to the Minister, of the true 
 ' Christian and Surnames of the parties seven days before the 
 ' publication ; and unless such notice be given, he is not obliged to 
 'publish the Banns. The question then is, has there been in 
 ' this case, that which is required, a due notification by the Minister, 
 ' on a Sunday, in time of Divine Service, of one of the persons 
 ' intending to contract Marriage. Now it appears that such noti- 
 ' fication has been made by the name of George Smith, by which 
 ' name alone the party was known in the place where he resided, 
 ' and which he had borne for three years prior to the celebration 
 ' of the Marriage in that place, and that he was not known there by 
 ' any other name. It would lead to perilous consequences, if in 
 ' every case an inquiry were to be instituted, at the hazard of 
 ' endangering the Marriage of a woman, who had every reason 
 ' to think she was acquiring a legitimate Husband, whether the 
 ' name by which the Husband was notified in the Banns were strictly 
 ' his Baptismal name, or whether at the period of his Baptism 
 ' he may not have received some other name. What the con- 
 ' sequences might be of encouraging such inquiries, as to the 
 ' avoiding of Marriages and bastardizing the Issue of them, it is not 
 'very difficult to imagine. The object of the Statute in the 
 ' publication of Banns was to secure notoriety, to apprise all persons 
 ' of the intention of the parties to contract Marriage; and how can 
 ' that object be better attained, than by a publication in the name 
 
 ' by which the party is known I think, that the Act only meant 
 
 ' to require, that the parties should be published by their known 
 ' and acknowledged names, and to hold a different construction 
 ' would make a Marriage by Banns a snare, and in many instances a 
 ' ruin upon innocent parties.'— (3 M. cf S. 250: See also M'Anerney's 
 case, I Irish, circ. Rep. 270.) 
 
 192. — With regard to Christian names, it may be 
 stated, that every omission -will not invalidate a 
 Marriage unless it be for purposes of fraud, and to 
 conceal the identity of the party. 
 
 Lord Stowell observed in the case of Pouget v. Tomkins, that 
 ' all parts of a Baptismal name ought to be set forth, as composing 
 ' altogether the name or legal description of the party, yet he 
 ' would not go the length of deciding, that in all cases the omittion 
 ' of a name would be fatal, where no fraud was intended, nor 
 ' any deception practised, and where the suppression was only 
 ' of a dormant name.' — (2 Consist. 142.). 
 
 Sir Herbert Jenner Fust — in the case of Orme v. Holloway, 
 where two persons named respectively ' William Wheeley Orme ' and 
 Harriet Holloway ' had their Banns published as between ' William 
 ' Orme' aud 'Harriet Spittle ;' here, part of the Baptismal name 
 of Orme was omitted, and Harriet Holloway (who was a Servant-maid 
 in the house of Orme's parents, aud illegitimate daughter of a woman 
 
BANNS UNDER FALSE NAMES. 1333 
 
 named Spittle, subsequently the wife of a man named Holloway) 
 changed the name by which she was generally known, and took 
 that of her mother, in order to conceal the matter from the parents 
 of Orme— thus determines : ' I have no doubt of the nullity of 
 ' this marriage on the ground of the omission of the name, though 
 ' I agree that every omission of a Christian name which the party 
 'was not in the habit of using is not a ground of nullity; but here 
 ' it was done for the purpose of concealing the identity of the 
 ' party.'— (5 Notes of Eccl. Cases 267.) 
 
 193. — Many other legal cases could be adduced to 
 illustrate the various possible instances that might 
 arise, but our space will not admit of it; therefore 
 it will be sufficient, we trust, to quote the opinion 
 following : — 
 
 Mr. W. CRiprs (Barrister-at-law) writes: — ' As to the effect of 
 ' the publication of Banns in wrong names, there has been some 
 ' considerable variation in the Law. Formerly, as Lord Stowell 
 ' says, the publication of false names formed an impedimentum 
 ' dirimens, invalidating the Marriage in toto ; and this, he says, 
 ' arises from the very nature of the thing, and the intent and nature 
 ' of the publication {Sullivan v. Sullivan, 2 Hagg. Con. 252.) But 
 ' the Law, as now settled by the Statute, i Geo. IV. c. 76, is more 
 ' agreeable to reason and common sense. By that Statute it is 
 'provided, that if any person shall knowingly and wilfully 
 ' intermarry without due publication of Banns, the Marriages of 
 ' such persons shall be null and void to all intents and purposes 
 '■whatsoever, (s. 22.). Upon which it has been decided that both 
 'parties must have been cognizant of the undue publication before 
 ' the Marriage was celebrated ; for it is not sufficient merely to show 
 ' that the knowledge existed after the Marriage had taken place. So 
 ' that, in fact, no Marriage by Banns is voidable on account of any 
 ' mistake or error in names of both parties, or even of the fraud 
 'of one party; but the Marriage can only be vitiated by such 
 'circumstances of wilful fraud and conspiracy between the con- 
 1 trading parties as would vitiate any transaction whatsoever. 
 ' (1 Curt. 42.). It would therefore be of little practical use to enter 
 ' into the various cases in which a wrong publication of names 
 ' has been, to use the language of Lord Stowell, held to be 
 'impedimentum dirimens or not; nor does it seem possible to lay 
 ' down satisfactorily any rules with regard to the evidence of fraud, 
 ' that would be required to determine the character of the transac- 
 ' tion ; each case in that respect must depend upon its particular 
 1 circumstances.' (p. 680). — On the Lam Relating to the Church and 
 Vie Clergy. 
 
 194. — Great care, and caution, are necessary to 
 provide against errors in the spelling of names ; and 
 whenever mistakes should arise they must be corrected 
 as the law prescribes. This we have already fully 
 explained under "Registers," in the second edition 
 of Vol. A. 
 
1334 
 
 MORNING PRATER. 
 
 (j) Republication of Banns. 
 
 195. — When the Banns shall have been ' out-asked,' 
 and the Marriage not have taken place within three 
 months after the complete publication of the Banns, the 
 publication is null and void, and they must be re- 
 published on three several Sundays, or a Licence 
 be had, before the Marriage can be solemnized. 
 
 ' Whenever a Marriage shall not be had within three months after 
 ' the complete publication of Banns, no Minister shall proceed to the 
 ' solemnization of the same until the Banns shall have been re- 
 published on three several Sundays, in the form and manner 
 'prescribed in this Act, unless by Licence duly obtained.' — i Geo. 
 IV. c. 76. s. 9. 
 
 196. — A doubt may be raised as to the nature of 
 the months intended by the Statute ; whether they are 
 to be Calendar, or Lunar months ? Mr. Crippa 
 says : — 
 
 ' According to the calculation generally in Ecclesiastical matters, 
 ' they would be Calendar months ; and that this would be so con- 
 sidered appears certain from the recent Act, C & 7 Will. IV. c. 85. 
 ' where it is enacted, that, in Marriages under that Act, if the Mar- 
 ' riage is not had within three Calendar Months alter notice entered 
 ' with the Superintendent-Registrar, the Licence granted thereupon 
 ' shall be void.' (p. 683).— On tiie Law Relating to the Church and the 
 Clergy. 
 
 II. THE SOLEMNIZATION OF MATRIMONY. 
 
 197. — It may sometimes occur, that after the third 
 publication of the Banns, the parties may be desirous 
 of being immediately married during the Morning 
 Service, and before the Minister proceeds to the 
 Benedictus, or Jubilate. Two important points are 
 involved in this question, viz. — (1) "Whether the 
 parties can be married on the same day that the 
 Banns have been ' out-asked' ? and (2). Whether the 
 Marriage ceremony can be performed in the midst, 
 and to the interruption, of Divine Service ? On both 
 these points there is some diversity of opinion. 
 
 198. — With regard to the first question, — whether 
 persons can be married on the same day that the 
 
MARRIAGE IN SERVICE-TIME. 1335 
 
 Bairns have been published for the last time? — it 
 would appear that this was not the usage prior to the 
 passing of the Marriage Act, 26 Geo. II. c. 33. 
 (a. d. 1753.), when the Rubric and the Canons were 
 the ruling authorities in this matter ; for Canon 62 
 prescribed that all Marriages should be " between the 
 hours of 8 and 12 in the forenoon ;" and the Rubric 
 required that the Banns should be published " imme- 
 diately before the Sentences for the Offertory" a regu- 
 lation that would not allow time sufficient for the 
 ceremony unless Divine Service began sooner than is 
 now the general custom. Still, if Morning Prayer 
 should commence early enough to afford the oppor- 
 tunity, yet the same Canon also declares with regard 
 to Banns, that no Minister is to celebrate Marriage 
 " except the Banns of Matrimony have been first pub- 
 "lished three several Sundays, or Holy-days," &c. : 
 more precisely, the Marriage Acts (26 Geo. II. c. 33, 
 and 4 Geo. IV. c. 76.) enact, that the Banns are to be 
 " published upon three Sundays preceding the solem- 
 u nisation of Marriage." (see supra, par. 172). The word 
 ' preceding,' in this latter clause, would seem to pro- 
 hibit the Marriage of parties on the same day that 
 their Banns have been published for the third time. 
 Still, there are others, — lawyers, as well as Ecclesi- 
 astics — who think differently. "We ourselves should 
 rather be disposed, — after having compared the statute 
 law with the ancient Canons of the Church, and those 
 of* 1603, now in force, — to withhold our scruples in 
 any case of emergency, as when emigrants are re- 
 quired to be on ship-board within a limited time, or in 
 other instances of a like pressing nature. The de- 
 mand, however, should, if possible, be anticipated, and 
 arranged, before the commencement of Morning 
 Prayer. There must be no unseemly requisition 
 during the time of Public "Worship ; nor any alterca- 
 tion about the matter to the interruption of Divine 
 Service ; or the parties so conducting themselves would 
 be liable to an action at law for ' Brawling^ under the 
 statutes, 5 & 6 Edw. VI. c. 4 ; 1 Will. & Ma. c. 18 ; 
 and 52 Geo. III. c. 155. We have, however, discussed 
 
1336 
 
 MOBNOTG PEAYEE. 
 
 this question in a previous volume (Vol. B.), to which 
 we must refer our Eeaders for additional information 
 they may require beyond what is here supplied. 
 
 199. — With regard to the second question, — 
 whether the Marriage Ceremony can be performed in 
 the midst of Divine Service? — there is also some 
 controversy. The 62nd Canon (of 1603) certainly en- 
 joins that it shall so be done ; thus : — 
 
 ' Neither shall any Minister, upon the like pain, (of suspension 
 '■■per triennium ipso facto) 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, &c 
 
 ' and likewise in time of Divine Service,' (" tempore Precum 
 Publicarum," says the Latin original).— Canon 62. 
 
 That the Clergy are properly bound by this Canon, 
 we have Sir Herbert Jenner, in his decision in the 
 case of Wynn v. Davies, quoting the opinion of Lord 
 Hardwicke, in these words : 
 
 ' In the case of More v. More (2 Atk. 157) in 1741, which was 
 ' before the Marriage Act (26 Geo. II. c. 33), Lord Bardwicke said : — 
 " It is very surprising when Canons, with respect to Marriages, have 
 " laid down directions so plainly for the conduct of Ecclesiastical 
 " Officers and Clergymen, (which though they have not the au- 
 " thority of an Act of Parliament, and consequently are not binding 
 " upon laymen, yet certainly are prescription to the Ecclesiastical 
 " Courts, and likewise to Clergymen,) that there should be such 
 " frequent instances of their departing from them and introducing 
 "a practice eutirely repugnant to them: vide Can. 62. 102, &c. 
 " in 1603, all of them extremely plain in their directions to Ecclesi- 
 " astical Officers, and Clergymen ; one would think nobody ever 
 " read them, neither the Officers of the Spiritual Courts, nor 
 " Clergymen, or they could not act so diametrically opposite to 
 " them." No Ecclesiastical persons can dispense with a Canon, for 
 ' they are obliged to pursue the directions in them with the utmost 
 ' exactness, and it is in the power of the Crown to do it only.' 
 (1 Curt. 69). 
 
 Still, notwithstanding this high authority, we have 
 custom, at this day superseding the Canon in this im- 
 
 * It is necessary to see the Latin original of this clause, which 
 is parenthetical, and where we find that the rule properly applies 
 to Marriages a Jler Banns, as well as to Marriages by Licence ; the 
 Latin copy reads: — 'Neque ullus Minister sub poena simili inter 
 ' quaslibet personas (quantumvis ejusmodi facultatem sen mdulgen- 
 ' tiam habentes) quocuuquc pratextu Matrimonium solennizabit,' 
 &c— SrARROw's Coll. p. 299. 
 
MAEEIAGE EH SEBVICE-TIME. 
 
 1337 
 
 ortaut particular, and Marriages are no longer cele- 
 rated in the middle of Divine Service on the Sunday, 
 to the interruption of Public "Worship. Therefore, 
 any request that the " Solemnization of Matrimony" 
 may be performed after the Second Lesson of Morning 
 Peatee, in compectu populi, cannot be entertained 
 without the sanction of the Ordinary ; should there 
 be any probability of such proceeding exciting the 
 smallest irreverence or levity, or any intemperate objec- 
 tions among the Congregation, we must not forget 
 the wise council of Abp. Walton, who decreed : — 
 
 ' Matrimonium, sicut alia Sacramenta, cum honore et reverentia, 
 ' de die, et in facie ecclesire, non cum risu, ac joco, ac contemptu, 
 ' celebretur.' — Gibson's Codex, p. 518. 
 
 200. — As, however, many Clergymen of the Church 
 of England, particularly those who are desirous of 
 reviving ancient practices, have sanctioned the intro- 
 duction of the Marriage Service in the Moening 
 Peatee on Week-days, and urged likewise adherence 
 to the old prohibitions with regard to the seasons of 
 Solemnizing Matrimony, it will be necessary that we 
 should explain those iisages in so far as they may 
 affect the Officiating Minister at the point of 
 digression in the Moening Peatee now under 
 consideration. At the present day, Marriages are 
 not usually solemnized in Lent, nor on Public Fast 
 Days: formerly, many other seasons were closed against 
 the celebration of Marriages. In 1661, as we may 
 learn from De. Caedwell, it was proposed in 
 Convocation to enforce again the ancient prohibitions 
 by a Rubric in the Prayer Book to this effect : — 
 
 ' By the Ecclesiastical Laws of this Realm there be sometimes 
 ' in the year wherein Marriages are not usually solemnized, as from 
 ' Advent-Sunday, until eight days after the Epiphany: from Septua- 
 ' gesima-Sunday until eight days after Easter; from Rogation 
 ' Sunday until Trinity Sunday.'— Synodalia. Vol. l. p. 133. note. 
 
 But this regulation was never admitted into the 
 Liturgy. 
 
 In the " Or do ad Faciendum Sponsalia" of the 
 old Service Books we find the following Rubric of a 
 similar tendency — 
 
1338 
 
 MORNINO PRAYER. 
 
 ' Et sciendum est quod licet omni tempore possint contrahi 
 ' Sponsalia, et etiam Matrimonium quod fit privatim solo consensu: 
 ' tamen traditio uxorum, et nuptiarum solemnitas certis temporibus 
 'fieri prohibentur: videlicet ab Adventu Domini usque ad Oct. 
 ' Epiph. et a Septuagesima usque ad Oct. Paschae : et a dominica 
 ' ante Ascensionem Domini usque ad Oct. Pentecostes. In octava 
 'die tamen Epiph. licite possunt Nuptise celebrari: quia non in- 
 ' venitur prohibitum, quamvis in octavis Paschae hoc facere non 
 'liccat. Similiter in dominica proxima post festum Pentecostes 
 'licite celebrantur Nuptias: quia dies Pentecostes octavam diem 
 'non habet.' — Maskell's Monument. Hit. Vol. i.p. 42. 
 
 The power then exercised by the Clergy is, how- 
 ever, not so arbitrary in these days of ours, and, there- 
 fore, they cannot, had they the desire, oppose the 
 wishes of the Laity in matters of this kind, which are 
 not interfered with by the statute law. Marriage is 
 now permitted, as well by law as by custom, to be 
 solemnized at any season of the year ; and at any time 
 of the day between the hours of 8 and 12 o'clock in 
 the forenoon : and even later by the ' Special Licence ' 
 of the Abp. of Canterbury; so that this restriction 
 with regard to time is no bar imposed by Christianity, 
 or by Ecclesiastical discipline, but a civil regulation 
 for the prevention of clandestine alliances. 
 
 We will now annex a few opinions elucidatory of 
 the times, and seasons, affecting the Solemnization of 
 Matrimony. 
 
 I/estrange writes:— 'The appointment of the day is left to 
 ' the election of the persons to be married, provided it be not from 
 'Advent Sunday until eight days after the Epiphany: from 
 ' Septuagesima Sunday Until eight days after Easter : from Rogation 
 'Sunday until Trinity Sunday. These times being prohibited. By 
 ' what authority ? Not by the Commun Prayer, not by the 
 
 ' Kalender, not by any Homily, not by any Article 'Not by any 
 
 'Canon of our Church since the Reformation but before the 
 
 ' Reformation it was undoubtedly. And this is the reason why our 
 'prohibition exceeds that of the Council of Trent, in the last clause, 
 'viz. 'From Rogatim Sunday, until Trinity Sunday,' that Council 
 ' being confirmed by Pius IV. far up into the state of Reformation. 
 ' But were not former Canons all made null upon our Reformation? 
 ' No, in the Statute, 25 II. 8. eh. 19., it is expressly provided, " that 
 ' such Canons as were made before that Act, which be not 
 ' contrariant, nor repugnant to the king's prerogative, the laws, 
 ' statutes, and customs of the Realm, should be still used aud 
 " executed, as they were before the making of the Act." Now of 
 'these Canons this, 1 take it, was one: but whereas it is charged 
 ' with Popery, I confess I apprehend not where that Popery is 
 ' resident. Is it as the restraint relates to times of solemn 
 
SEASONS OF MABRIAQE. 
 
 1330 
 
 • humiliation ? Then the Fathers of the Council of Laodicea, a 
 ' Council to which Popery is post-noted above 300 years, stands 
 'guilty of Popery as well as we; for that Council interdicted 
 ' Marriages for the whole time of Lent, as hath been shewed before. 
 ' Nay more, the Directory itself is guilty of Popery too, for this 
 ' excepts from this Ordinance, Days of Publinue Humiliation. Is it 
 'as it relates to Festivals f Mr. Pryn indeed saith, " Marriage is a 
 " festival and joyful thing, and so most seasonable, and suitable for 
 " festival and joyful times and seasons." But the Directory says 
 ' nay, and therefore interdicts the celebration of it upon all Holy- 
 ' days of the year, in these words, " And we advise that Marriage 
 "be nut solemnized on the Lord's Day;" and the Lord's Day is the 
 ' only Festival enjoined by that Directory. The result of all is this, 
 'that the Assembly of Divines are, in Mr. Pryn's judgment, as 
 'guilty of Popery in these particulars as Dr. Cozens.' {p. 293). — 
 Alliance of Divine Offices. 
 
 Dr. Nicholl's states: — 'It has been usual among several 
 ' nations, to have some certain times exempted from the celebration 
 ' of Marriages thereupon ; some upon account of the extraordinary 
 ' sacredness of those times, they being particularly set aside for 
 'religion and devotion, and others upon dill'erent views. 'Tis 
 ' recorded of the Egyptians — eu lepois /u>; niyuveodat yvvai^tv, on 
 'the sacred days. {Clem. Alex. Lib. 4.). A like precept God 
 ' enjoined the Jews, after their coining out from Egypt. {Exod. 
 ' six. 15.). Plutarch in his Problems writes, that the Koinans were 
 ' wont to abstain from Marriage, during the whole month of May. 
 '(Probl. Kom. 86.). But Ovid understands this only of the 
 1 Lemuralia, i.e. 9, 10 & 11 of May, which were ominous, according 
 ' to the rules of Heathenish superstition. {Fast. 5.). The Jews, as 
 ' Mr. Selden in his Uxor Hebraica shews, had their several days of 
 ' abstinence from Marriage ; as particularly, the Paschal-week^ and 
 ' that of the Feast of Tabernacles. (Seld~. Use. lleb. Lib. 2.). The 
 ' reason, which governed the Jews in prohibiting Marriage at these 
 ' times, was the extraordinary solemnity of them, they being set 
 ' aside for the highest acts of their religion. And, after this part of 
 ' the world became Christian, the Church has guided herself by the 
 ' same rules, on the like occasions. St PauVs advice to the 
 ' Corinthians, (1 Cor. vii. 5.) has been the foundation for all the 
 ' Canons of the Church, concerning the prohibition of certain times 
 ' of Marriage. The most early that we meet with, is that of the 
 ' Council of Laodicea, held a. v. 365. Oi> Set, &c. " It is not lawful 
 " to celebrate Marriayes, or to keep Birthday-Feasts in the time of 
 "Lent." (Con. Luod. Can. 53.). After this a Canou of the Council 
 ' of Lerida, held A.u. 524. prohibits Marriage from Septuayesima to 
 ' the Octaves of Easter, as likewise the three weeks before the Feast of 
 ' St John the Baptist, and from the beginning of Advent till Epiphany. 
 ' (cone. Herd, apud Grat. 1. qu. 3. non oportet). The ancient 
 ' Canons of our own National Councils enjoin the like. In the 
 ' Excerpta of Egbert, Archbishop of York, a. d. 750, there is a 
 'prohibition under a penalty, that Marriages be not celebrated 
 ' either upon Sundays, or upon Wednesdays, or Fridays, or in Lent. 
 ' (Spel. Con. Tom. 1.). In the old Saxon Council of sEnham held 
 'a. d. 1010, the prohibition of Marriage is from Advent to Epiphany, 
 ' and from Septuayesima to the fifteenth day after Pentecost, (Spel. 
 
 t 
 
1340 
 
 MOBNING PEAY1SE. 
 
 'ib.). Lyndwood ', in his notes upon the Provincial Constitutions, 
 ' sets down what were the times of prohibition in his time, ..Von 
 'potest fieri, &c. " Marriages must nut be made from the first Sunday 
 ' of Advent, to the Octaves of Epiphany exclusively, and from 
 ' Septuagesima Sunday, to the first Sunday after Easter inclusively, 
 ' and from the first day of the Rogations, to the seventh day after the 
 'Feast of Pentecost inclusively. {Lib. 4. Tit. 3. Cap. Quia. v. 
 'Solen). And this being a part of the Canon-Law anciently 
 'received among us, and not contrary to the laws of this Realm, 
 'it is still obligatory here, (25 Hen. viii. cap. 19.) Our Canons of 
 
 ' 1603 have limited the time of Marriage to the Morning only 
 
 ' And this I believe, not with any regard to any ancient constitution, 
 ' as that of the Council of Wint. a. d. 1308, which prohibits all 
 ; Marriages that are not jejuna saliva {i.e. "whilst both persons are 
 "fasting ") celebrated, but only, by reason, this being generally the 
 ' most busie time of the day, clandestine Marriages might thereby 
 ' be the better discovered.' — Book of Com. Prayer, in loco. 
 
 Hooker remarks :— ' That duties belonging unto Marriage, and 
 ' offices appertaining to penance, are things unsuitable and unfit to 
 ' be matched together, the Prophets and Apostles themselves do 
 ' witness. Upon which ground, as we might right well think it 
 ' marvellous absurd to see in a Church a Wedding on the day of a 
 'public Fast, so likewise on the self-same consideration, our 
 ' predecessors thought it not amiss to take away the common 
 ' liberty of Marriages during the time which was appointed for 
 ' preparation unto, and for exercise of, general humiliation by 
 ' fasting and praying, weeping for sins, (see Eccles. iii. 1 ; Joel iL 
 ' 16; 1 Cor. vii. b).'—Eccl. Polity. Bk. v. c. lxxiii. 
 
 Johnson says: — 'By the Canons, both ancient and modern, it is 
 ' well provided, that Marriage shall be celebrated in facie Ecclesia, 
 ' or in time of Divine Service ; but this practice is now, as 'tnere by 
 
 ' universal consent, laid aside " We might right well," says the 
 
 'great and judicious Mr. Hooker, (L. 5. Sect. 73.) " think it absurd 
 " to see in, the Church a Wedding on the day of a publick Fast ; " 
 ' therefore, no regular Clergy-Man marries any by Banns during the 
 ' solemn time of Lent ; when good Christians ought to be engaged 
 ' in more serious and heavenly business; and even when a License 
 ' comes, and the case is somewhat extraordinary, yet he can scarce 
 ' ever get his own consent to the doing so unagreeable a thing. 
 ' But the Procters, and some Almanack-makers, tell Clergy-Men, 
 'that Marriage is out from Advent Sunday, till the Octaves of 
 ' Epiphany ; from Septuagesima Sunday, to Low Sunday ; and from 
 ' Rogation, to Trinity Sunday ; and that therefore during those 
 ' times they must marry none without License : But this is a harder 
 ' precept than that of the Church of Rome, which only obliges 
 ' persons not to marry from Advent Sunday till Twelfth-tide, and 
 'from Ashwednesduy to Low Sunday. (See 24 Sess. Cone. Trident. 
 ' Deret. Reform. Matrimon. cap. 10. and the Rituale Rom. Ord. 
 ' Matr.) 'Tis strange, that Marriage should be prohibited in our 
 ' Church in Advent, for that was never kept as a Fast in onr 
 ' Church, tho' it were among some of our neighbours. Nor can I 
 ' see any good reason, why Marriage should be prohibited 17 days 
 ' before Lent begins, and in Easter, and Whitsun-meek ; nor does 
 ' Mr. Hooker attempt to justify this niceness, and I suppose there 
 
SEASONS OF MARBIAGE. 
 
 1341 
 
 ' was no occasion for it : Because the generality of the Clergy 
 ' thought it sufficient then, as they likewise do now, to forbear 
 ' marrying only in Lent, and on solemn Fast-days : But they are 
 1 extremely severe, who would not permit men to marry either 
 'feasting or fasting ; either in Lent or Carnival, without paying 20s. 
 ' extraordinary.'— Vade Mecum. Vol. I. p. 166. 
 
 Wheatly says: — 'The Ecclesiastical Courts would have us to 
 ' believe, that a License is necessary, even after the Banns have 
 ' been duly published, to empower us to marry during such times as 
 'are said to be prohibited; and this they found upon an old Popish 
 ' Canon Law, which they pretend was established, among other 
 ' Popish Canons and Decretals, by a Statute, 25 Ben. VIII. But 
 ' now it is certain that the times prohibited by the Pope's Canon 
 ' Law are not the same that are pretended to be prohibited here 
 ' in England; or, if they were, the Statute declares, that the Popish 
 ' Canons and Decretals are of force only so far forth as they have 
 ' been received by sufferance, consent, or custom. Now there is no 
 ' Canon or custom of this Realm, that prohibits Marriages to be 
 ' solemnized at any time : but, on the contrary, our Rubric, which is 
 ' confirmed by Act of Parliament, (and which is therefore as much 
 ' a Law of this Realm as any can be,) requires no more than that 
 'the Banns be published in the Church three several Sundays in 
 ' the time of Divine Service; and then, if no impediment be alleged, 
 ' gives the parties, so asked, leave to be married, without so much 
 'as intimating that they must wait till marriage comes in. As 
 ' to the authority of Lyndmood, and some other such pleas offered 
 ' by the gentlemen of the Spiritual Courts, the reader, that desires 
 ' farther satisfaction, may consult two learned Authors upon this 
 ' point (Dr. Brett's letters &c, and Johnson's Clergyman's Vade 
 ' Mecum' — the latter is cited above) ' who plainly enough shew, that 
 ' the chief motive of their insisting upon Licenses as necessary 
 ' within these pretended prohibited times, is because marrying by 
 ' Banns is a hinderance to their fees. It is true indeed, it hath been 
 ' an ancient custom of the primitive Church to prohibit persons 
 ' from entering upon their Nuptials in solemn times, which are set 
 ' apart for Fasting and Prayer, and other exercises of extraordinary 
 ' devotion. Thus the Council of Laodicea forbids all Marriages in 
 ' the time of Lent, and several other Canons add other times, in 
 ' which Matrimony was not to be solemnized: which seems to 
 ' be grounded upon the command of God (Exod. xix. 15; Joel ii. 16), 
 ' the counsel of St Paul (1 Cor. vii. 5), and the practice of the sober 
 ' part of mankind. (1 Sam. xxi. 4, 5.) For even those who have 
 'Wives ought, at such times, to be as those who have none; and 
 ' therefore those who have none ought not then to change their 
 ' condition. Besides, there is so great a contrariety between the 
 
 the mirth that is expected at a Marriage-Feast, that it is not 
 convenient they should meet together, lest we either violate 
 religion, or disoblige our friends. This consideration so far 
 prevailed even with the ancient Romans, that they would not 
 permit those days that were dedicated to acts of religion, to be 
 hindered or violated by Nuptial celebrations. And Christians, one 
 1 would think, should not be less observers of decency, than infidels 
 'or heathens. For which reason it would not be amiss, I humbly 
 
 seriousness that ought to attend 
 
1342 
 
 MOEKINO PBATEB. 
 
 'presume, if a prohibition was made, that no persons should be 
 'married during the more solemn seasons, either by License or 
 ' lianns. But to prohibit Marriage by Banns, and admit of it by 
 ' License, seems not to be calculated for the increase of religion, 
 ' but purely for the sake of enhancing/ee*.' ( p. 389). By the 62nd 
 ' Canon they are ordered to be performed in time of Divine Service ; 
 ' but that practice is now almost by universal consent laid aside and 
 ' discontinued : and the Rubric only mentions the day and time 
 ' appointed, which the aforesaid Canon expressly requires to be 
 ' between the hours of eight and twelve in the forenoon, and though 
 'even a License be granted, these hours are not dispensed with; for 
 ' it is supposed that persons will be serious in the morning. And 
 ' indeed formerly it was required that the Bridegroom and Bride 
 'should be fasting when they made their matrimonial vow; by 
 ' which means they were secured from being made incapable by 
 'drink of acting decently and discreetly in so weighty an affair.' 
 {p. 391).— Rat. III. of Book of Com. Prayer. 
 
 Archdeacon Sharp remarks: — ' Tempore precum publicarum, 
 ' says the Latin Canon. What shall we say to this ? All the 
 ' Constitutions are full and express; that Marriage ought ever to be . 
 
 * performed in facie ecclarios, in conspectu populi, openly and 
 4 publicly as may be, for the greater notoriety and stronger 
 ' testimony of the thing itself, as well as for the greater solemnity 
 'of the performance of the sacred rite. Our Liturgies always 
 'presume it be so performed, and mention is made in the Office, 
 
 • as it stands both in the old and in the present Prayer Books, 
 ' of a Sermon as well as of a Communion at the time of Marriage. 
 ' Nay, what is more remarkable, the Licenses do all presume upon 
 
 ' it too But uow if these manifold directions are generally so 
 
 ' executed, that the Marriage can neither be said to have been done 
 1 in the face of the Church, nor in the sight of the Congregation, 
 ' nor in time of Divine Service, and therefore cannot properly be 
 'said to be celebrated or solemnized; if, instead of being performed 
 ' openly and publicly, it is industriously contrived to be transacted 
 ' in the most secret and clandestine manner; and the Church itself, 
 ' which should lie open during all Divine Offices, is made on these 
 ' occasions the most private, guarded, and inacessible recess, 
 ' perhaps, in the whole Parish ; surely there must appear a strange 
 ' dissonancy and contrariety between prescription and practice. 
 ' Nor will it seem an easy matter to account for so general a 
 ' deviation from rule. Mr. Wheatly indeed contents himself with 
 
 ' saying that " the practice," viz. of having Divine or Public Service 
 ' at Marriages, " is now almost by universal consent laid aside " 
 ' But it would have been more satisfactory to have given some good 
 ' reason why it is so. To allege, that it is doing no honour to 
 ' Divine Service to introduce into it the levities which ore too 
 ' apt to accompany this particular Office, especially when publicly 
 ' solemnized, has the colour of a rational plea. It is reason enough, 
 ' I must confess, to discourage any man from attempting to revive 
 ' the old practice of open solemnizations in Service time, but it is 
 ' not the reason why the said practice was at first discontinued. 
 ' Our forefathers were not unapprized of the same inconvenience, 
 'just now spoke of. attending upon open celebrations of Marriage, 
 'yet the}' made no alterations in their Constitutions: the benefits of 
 ' notoriety were, in their sight, more than a balance to these other 
 
SEASONS OF MAEKIAGE. 
 
 1343 
 
 'complaints. No; the true reason, as I take it, of surceasing all 
 ' public solemnizations, must be traced back to the introduction of 
 ' Licenses, which were first granted, and granted only, to persons of 
 'rank and figure; whose shyness and delicacy in this Nuptial 
 ' Ceremony, meeting with a correspondent tenderness in the 
 ' Governors of Ecclesiastical affairs, gave the first rise to special 
 
 'Faculties for dispensation of Public Banns And if this might be 
 
 ' done for persons of no rank or figure, because they could purchase 
 ' the Faculties, why not to all manner of persons whatsoever, 
 
 ' whether they came to be married with Licenses or not It was, 
 
 'to be sure, almost an impracticable thing for the officiating Clergy 
 ' to abide by their rules, after Faculties became common and were 
 ' in fashion. They who take them out aim always at privacy more 
 ' than any thing besides. And shall their Minister, to whom the 
 ' Faculty is directed, defeat their principal view at once? and under 
 ' pretence of a Canon marry them in Public and at Church time ? 
 ' This will not be endured. It will pass for usurpation and 
 ' arbitrary power in the Parochial Clergy. Neither will it be easy 
 ' to make the parties understand how it should happen, that the same 
 ' Canons should allow the Ordinaries to dispense with Public Banns, 
 ' and yet not to dispense with a Public Wedding; or how the Clergy 
 'may be authorized to drop all publication of Banns "in time of 
 'Divine Service," and yet have no power to celebrate the Marriage 
 ' itself out of time of Divine Service. Much less will they be 
 ' persuaded that the License itself carries in it, and along with 
 
 ' it this very thing which seems to them so inconsistent Well 
 
 ' then, what have the Clergy to say for themselves upon this 
 ' article, of not solemnizing Marriages publicly, and in time of 
 'Divine Service, as the Canons enjoin, and especially in cases of 
 ' Licenses, which enjoin the public solemnization as well as the 
 ' Canons ? I hope they have a better plea, than either the 
 ' extraordinary fee that is customary on such occasions, or the 
 * certainty of exemption from the penalty under shelter of the 
 ' Licenses. These pleas would scarce suffice. But this they have 
 'to say for themselves; viz. that they not only act safely herein, 
 ' and unblamably in the eyes of men, having indeed the majority of 
 1 mankind on their side, and acting herein according to every body's 
 , wish but they have something more than a tacit dispensation from 
 , their own Ordinaries.' (p. 220—225). — On the Rubric and Canons. 
 , Charge. A. d. 1747. 
 
 Shepherd observes: — 'In England, Marriage may now be 
 ' celebrated at all seasons of the year and on any day. But before 
 ' the Reformation, and even since that era, " the solemnization 
 " of Marriage was prohibited from the First Sunday in Advent to the 
 '■ Octave of the Epiphany." (that is till the Eighth day after the 
 "Epiphany) "exclusively; and from Septuai/rsiina Sunday to the 
 " First Sunday after Easter inclusively ; and from the First day 
 ," of Rogation to the Seventh day after Pentecost inclusively." ' That 
 " similar prohibitions existed after the Reformation appears from 
 " the proceedings of the Convocation in 1575, who presented to 
 ' the Queen for confirmation the following Article, " That the 
 
 "Bishops take cure that Marriages may be solemnized at all 
 
 " times of the year : which Article however she rejected. In the 
 ' same reign, a Bill declaring Marriages lanful nt all times, was 
 ' brought into Parliament, but not passed. And in 1562 it had been 
 
 4 E 
 
1344 
 
 MOUSING 1'ltAYKR. 
 
 ' projected, that either the Convocation, or Parliament, or both, 
 ' should declare it lawful to marry at any time of the year without 
 ' Dispensation, except upon Christmas Hay, Easter Day, the six 
 
 ' days lie/ore Easter, and on Pentecost Sun/lay This distinction of 
 
 ' times and seasons has at length vanished of itself; but it dis- 
 ' appeared gradually, and with seeming reluctance,' — Eluc. of Book 
 of Coin. Prayer. Yo'l. It p. 341. 
 
 We have the following opinion of one modern 
 divine : — 
 
 Dr.. Howlky (late Abp. of Canterbury) says: — ' A Clergyman 
 ' is not at liberty to marry a couple during the same Service in 
 ' which the Banns are asked for the third time.'— (quoted in 
 RobebTSON's How shall we Conform to the Liturgy, p. 25j.) 
 
 III. BAPTISMS. 
 
 ' ^....The Godfathers and Godmothers, and the People, with the 
 ' Children, are to he ready at the Font either immediately after 
 ' the last Lesson at Morning Prayer, or else immediately after 
 ' the last Lesson at Evening Prayer, as the Curate by his 
 ' discretion shall appoint...' — Present Cook of Com. Prayer. 
 
 201. — From the Rubric above cited, which stands 
 at the beginning of the Baptismal Office, and which 
 will be found similarly worded in the Liturgies of 
 1552, 1559, 1604, and 1662, we may infer that 
 Baptisms are to be administered immediately after the 
 Second Lesson, either of Mokning, or of Evening 
 Pbateh, as the ' Curate ' in his discretion shall 
 appoint. The term 1 Curate ' must be taken here 
 in its wider acceptation, as implying the Officiating 
 Minister, or he who has the ' cure of souls' ; while 
 the discretionary power allowed has relation only, 
 according to Archdeacon Sharp, to the choice of 
 Morning, or of Evening Pbayeb in which the 
 ceremony shall be performed. Preference is said 
 to have been given to the introduction of Baptisms 
 at this part of the Service from the ceremony being 
 immediately followed by a Psalm or Canticle of praise 
 and thanksgiviug, and a public profession of the faith 
 of the whole assembly declared in the Creed. "We 
 must understand, that the Rubric does not actual?// 
 order that Baptism shall be administered after the 
 Second Lesson, but that the Godfathers, Godmothers, 
 
ADMIXISTERING BAPTISM. 
 
 1345 
 
 People, and Children, shall then be ' ready at the Font.' 
 The Eubric of the First Book of Common Prayer 
 of Edw. VI. (a. :>. 1549.) involved the like direction, 
 except that, according to the then custom, the God- 
 fathers, &c. were to be ready at the Church-Door ; 
 thus — 
 
 l ....TIie Godfathers. Godmothers, and reo/de, xoith the Children, 
 'must be ready at the Church-door, either immediately afore the 
 ' last Canticle at Mattins, or else immediately afore the last 
 ' Canticle at Evensong, as the Curate by his discretion shall 
 'appoint.' 1549— (Keeling p. 237.) 
 
 202. — It was anciently the practice to administer 
 Baptism immediately before the Sacrament of the 
 Lord's Supper, " for that they were Gemina Ecclesice 
 " Sacramento, the Twin-Sacraments, and therefore 
 " ought to go together." (Nicholls). The present 
 usage, however, is, for the most part, to administer 
 Baptism immediately after the Second Lesson of the 
 Evening Prayer, in preference to the Morning, on 
 account of the undesirableness of making any addition 
 to a Service already esteemed by most people, Clergy 
 as well as Laymen, of sufficient length, if not, indeed, 
 too long, and wearisome, to the aged and infirm. 
 When, however, the Litany is detached from the 
 Morning Service, as is beginning now to become a 
 practice ; or when there is no Afternoon Service, it 
 woidd be well to introduce Baptisms after the Second 
 Lesson of Morning Prater, which may, perhaps, pre- 
 vent, in many instances, the choice of exceptional times, 
 such as before, or after, the Services. The objections 
 entertained by mauy Parents, and even by some 
 Congregations, against the administration of Baptism 
 during Service-time, ought, as much as possible, to be 
 persuasively combated and removed. It will tend 
 much to the accomplishment of this end by appointing 
 one Sunday in the month for Baptisms ; this has long 
 been found the most convenient practice, particularly 
 in the Churches of London, and other large cities. 
 In the S. Barnabas Parochial Cliurch Guide, which 
 is the only publication giving such practical instructions 
 that has come under our notice, it is announced, 
 among other matters, that : — 4 r 2 
 
134G 
 
 MORNING PRAYER. 
 
 ' Tlic Sacrament of Holy Baptism is administered on the first 
 ' Sunday in each month during Evensong, at 3 /). m. : on other 
 ' Sundays only in cases of urgent necessity; but provision is made, 
 ' for Baptism at Evensong on all Festivals, and on other days 
 ' during the week if required.' — (Pub. by J. T. Hayes, Pimlico). 
 
 203. — It must not be forgotten that the Baptismal 
 Service is a public Service, and comprehends the 
 reception of the baptized into the Congregation of 
 Christ's Church ; this cannot so well, nor so satis- 
 factorily be done, we should think, when the time 
 chosen finds no Congregation at all. AVe shall, 
 however, speak more fully on this subject when we 
 arrive at the Baptismal Offices. With regard to the 
 immediate point under consideration we have 
 
 Archdeacon Sharp saying: — 'By the Rubric which enjoins 
 'that the Baptism shall be* administered "immediately after the 
 "Second Lesson either of Morning or Evening Prayer;" which 
 ' of the two is left to the Curate's discretion, but his discretionary 
 
 'power goes no further.' 1 Baptism ought never to be deferred 
 
 'till the stated Service is over, where it can be performed in time of 
 ' Service.' (p. 19.) — On Rubric and Canons, Charge, a. d. 1733. 
 
 The Rev. J. Jehr remarks: — ' The Rubric, it is to be observed, is 
 ' not so stringent upon this point as some suppose. Though it 
 1 implies its performance after the Second Lesson as a thing 
 ' desirable, it does not positively enjoin it. The People are to 
 ' be ready at the Pont, after the last Lesson j but it does not 
 ' say explicitly that the Service shall then begin.' ( p. 5ib.) — 
 Choral Service. 
 
 Hence we may judge, that 'when there are Children 
 to be Baptized,' it is the Church's desire that they 
 should be baptized ' upon Sundays, or other Holy-days, 
 ' when the most number of People come together,' i. e. 
 publicly in the Morning, or Evening, Service ; and 
 not at other times. The Eubric also recommends 
 that this should be done ' immediately after the 
 Second Lesson ;' this suggestion custom has accepted, 
 preferring usually the Afternoon Service ; and where 
 there is no Afternoon Service then after the Second 
 Lesson iu the Morning Pkatee: the necessary 
 notice prescribed by the Eubric having, of course, been 
 previously given : (see postea). The Evening Service at 
 the close of the day would be too late for the tender 
 age of infancy. 
 
ANNOUNCEMENTS, NOTICES, &C. 1347 
 
 IV. CHURCHING OF WOMEN. 
 
 204. — As no appointed time is imposed by the 
 Rubric for the Churching of Women, the custom in 
 this respect is various. It is only in a few remote 
 Country Parishes, however, that we find the usage 
 prevails of introducing the Office after the Second 
 Lesson of Morning, or of Evening Prayer. The 
 more frequent practice is to perform this Service 
 immediately before the ' General Thanksgiving ;' but 
 in those Churches which aim at particular correctness 
 in order and ritual it precedes the Communion Office ; 
 while in others, it is made a separate and distinct 
 Service. Some Clergymen introduce the Office just 
 before the commencement of Divine Service. The 
 S. Barnabas' Parochial Church Guide, before referred 
 to, says : — 
 
 ' The most fitting time for Chin-citings is, on Sundays or 
 ' Festivals, at 1 1 o'elock, in order tliat the woman may afterwards 
 ' partake of the Holy Communion, but Chm-chings may take place 
 ' before any of the Services.' &c— (Published by J. T. Ilvyes, 
 Pimlico). 
 
 Here, however, after the Second Lesson, is not 
 the place for the " Churching of Women ;" and the 
 example of a few obscure Village Churches is no 
 recommendation that we should imitate it. (see 
 postea) . 
 
 V. ANNOUNCING HOLY-DAYS, FASTING-DAY'S, AND 
 SPECIAL SERMONS. 
 
 205. — In some retired localities where Church 
 discipline, and Liturgical conformity, are scarcely 
 comprehended, if indeed they are at all known, it 
 will sometimes be found the custom to announce 
 after the Second Lesson of Morning, or of Evening, 
 Service, what Holy-days, Fasting-days, or Special 
 Sermons, will, in the course of the week, or on the 
 Sunday following, interfere with the ordinary routine 
 duties of the Clergyman, and with the usual mo- 
 notony of the People. We need not say that such 
 
1348 
 
 MOENIWG PEAYEE. 
 
 a practice is incorrect, nor should we have supposed 
 that the usage existed, had it not come under our 
 own observation. The Rubric after the Xicene Creed 
 clearly defines when such announcements should be 
 made ; and this Rubric equally discountenances the 
 practice of proclaiming such matters from the Read- 
 iug-Desk at the conclusion of Moening Pbayee, 
 as is very frequently done. In those Parishes where 
 the Afteenoon, or Evening, Service, brings together 
 a larger Congregation than the Moening, it is often 
 necessary for the sake of more publicity to repeat the 
 announcements ; in such instances it must be done, 
 not at the close of the Second Lesson, but after the 
 Evening Peatee has been concluded, and either 
 from the Reading-Desk, or from the Pulpit. 
 
 Having now touched upon the several matters that 
 are permitted by law and custom to interrupt Public 
 Worship, we will pass to the next subject in 
 Liturgical order, viz. the Canticle after the Second 
 Lesson. 
 
 THE BENEDICTUS. St. Luke i. 68. 
 
 ^f. 1 And after that (the Second Lesson), the Hyrm f allotting ; 
 ' except when that shall happen to be read in the Chapter for the 
 ' Day, or for the Gospel on St John the Baptist's day.' 
 (The Minister, and People, standing.). 
 
 206. — After the reading of the Second Lesson, (and 
 the publishing of the Banns of Marriage, if any,) 
 the Rubric directs that the Benedictus, or the Jubilate, 
 shall be ' said or sung : ' the choice being left to 
 the discretion of the Officiating Minister. Preference 
 is frequently given to the Benedictus, the ' Song of the 
 prophet Zacharias,' the father of John the Baptist, as 
 being better suited to express our praise for the 
 fulfilment of God's promises declared to us in the 
 New Testament Scriptures just publicly read; and 
 particularly during Advent, and Lent; yet it is more 
 usual to take the Jubilate, without distinction of times 
 or seasons. 
 
THE BSHTBDICTUS. 
 
 1349 
 
 207. — The Benedictus occupied a similar position 
 in the ancient office of Lauds, whence it was in- 
 troduced into our Reformed Liturgies. In the first 
 Book of Common Prayer of Edw. VI. (a. d. 1549). it 
 was used throughout the year without any alternative, 
 the Rubric directing : — 
 
 1 And after the Second Lesson, througliout the whole year, shall 
 ' be used Benedictus Dominus Deus Israel, &c. in English as 
 'follmcetk: (1549.)— KEEUXG.p. 19. 
 
 But, as the same portion of St Luke's Gospel was 
 sometimes read in the course of the Second Lesson 
 (on June 17th), and formed also the Gospel on 
 St John the Baptist's Buy, it was thought desirable at 
 the second Revision of the Liturgy- in 1552 to insert 
 the 100th Psalm, (Jubilate), as a' substitute for the 
 Bcnedictus on these occasions ; and this has been 
 continued in all the succeeding Liturgies. In the 
 year 1G89, the Boyal Commissioners proposed that the 
 Jubilate should stand before the Benedictus, making 
 the latter subsidiary to the former ; but this suggestion 
 was never acted upon. (See the "Alterations Pre- 
 pared by the Boyal Commissioners in 1689." Printed 
 by order of the House of Commons. 1854).* 
 
 208. — The Posture to be assumed by Minister and 
 People is to be that of standing, like as at the other 
 Canticles. 
 
 L'Estrange says of the Benedictus .— 'This Hymn, with Nunc 
 ' Dimittis, and Magnificat, are faulted, because, being made 
 ' upon occasion of particular benefits they are not applicable to all. 
 ' To which it is answered, that these Hymns are not absolutely 
 'commanded, but being joyned with others, the rule of our Church 
 ' is precisely this or thai; 'leaving in the Minuter a power to make 
 ' his own election. Again, this argument hath the same force 
 'and edge against David's Psalms, many of which were composed 
 'upon private emergences, and seem as incommodious for 
 ' public concernments, which yet we dare not upon that account 
 ' proscribe out of the Service of the Church: nor may I pretermit 
 ' the Canou of the Bclgiek Church established by the Synod of 
 
 * In the American Liturgy this arrangement will be found to be 
 carried out. 
 
1350 
 
 MOENING PEA.TEE. 
 
 ' Dort. — " Ihjmni ilnrirr, Zacharim, Simeon!.* cantubuntur," " the 
 "Hymns of Mary, Zachary, Simeon, shall be sung" (p. 79). — 
 Alliance of Divine Offices. 
 
 Dican Comber observes: — ' When the Gospel was first published 
 ' to the world, the Angels sang praise; and all holy men, to whom it 
 'was revealed, entertained these good tidings with great joy. And 
 1 since it is our duty also, whenever we hear the Gospel read, 
 ' to give glory to God, therefore the Church appoints this Hymn, 
 ' which was composed by holy Zacharias upon the first notice 
 ' that God had sent a Saviour to mankind, and is one of the 
 ' first Evangelical Hymns indited by God's Spirit upon this 
 ' occasion. Its original therefore is divine, its matter unexception- 
 ' ab!e, and its fitness for this place unquestionable.' — (quoted in 
 Want's Book of Com. Prayer in loco.) 
 
 Waldo remarks: — 'Though the \00lh Psalm is almost con- 
 stantly used after the Second Lesson, there seems no good reasou 
 'why this Hymn should be laid aside. They are both equally 
 ' indited by the Holy Spirit, and both admirably calculated to assist 
 ' the devotion, and elevate the affections, of a Christian Congrega- 
 ' tion : and the Hymn being placed first, seems to have been 
 ' intended for more general use than the Psalm.'— {ibid.) 
 
 SHErHERD states: — 'The whole of the Hymn, having been 
 ' uttered upon a peculiar occasion, and under extraordinary 
 'circumstances; and the latter part being addressed to the infant 
 ' Baptist in particular, and referring solely to his immediate office; 
 ' it may be fairly considered as less adapted to general use than 
 1 some others, and on this account probably, it is seldom read after 
 'the Second Lesson.' {p. 202). — Eluc. oj Booh of Common Prayer. 
 Vol. I. 
 
 The Rev. J. Jubd says: — 'By the Rubric of the present Prayer 
 ' Book, the Benedictas is given the precedence above the Jubilate. 
 ' And indeed it will be seen that throughout Morning and Evening 
 ' Prayer the same is the case with the Hymns of the Gospel, 
 ' alternating with the Lessons which they peculiarly illustrate; the 
 ' Psalms, now used as Canticles, being merely "their permitted 
 ' alternatives. In the first edition of the Prayer Book, these Psalms 
 ' were wanting. On every account it is to be wished that the 
 ' preference of the Evangelical Canticles were made the rule of the 
 ' performance, not the exception, as is now the case with the 
 ' Beiiedictus. The occasional substitution of the Jubilate is indeed 
 ' a wise provision of the Church, for the purpose of avoiding a 
 ' repetition of the same portion of Scripture in sequence. But 
 ' except upon the days mentioned in the Rubric, it seems most 
 ' desirable that the Jubilate should never be used. The Hymn of 
 ' Zacharias is so eminently prophetical, is so full a summary of the 
 ' blessings consequent upon His coming, the records of whose life 
 ' have just been read, is so lull of religious hope and joy, and of that 
 ' freshness of devotion so fitted to the" Service of the Morning, where 
 ' it speaks of the Day-spring from on high, and the light of the 
 'Gospel, typified by the light of the early sun, and forms such a 
 ' noble anil inspiriting climax to what has gone before, that its 
 'omission materially impairs the significance and unity of the 
 
THE JUBILATE. 
 
 1351 
 
 ' Matin office. The Canticles, too, as they occupy a different place, 
 ' so they discharge a different office from the Psalms. The Psalms 
 ' are prophetical of Christ's coming in the flesh: the Canticles are 
 ' the witnesses of His actual abode among men, and the heralds 
 ' of those graces consequent upon His Incarnation.' (/>. 347). — 
 Choral Service. 
 
 Bp. Mant observes :— ' It would probably be most agreeable to 
 ' the Church's intention, that of the two songs of praise, in these 
 ' cases provided by her, each should sometimes be used. In the 
 ' latter case especially the position of the Benedictus before the 
 'Jubilate in our Liturgy, and its origin and character as strictly a 
 ' Christian Hymn, may seem to claim for it at least an equal 
 'portion of our observance with the 100(/i Psalm : and may even 
 ' give ground for an opinion, that the Hymn, rather than the Psalm, 
 'was intended for general use.' {p. 47). — Hor. Lit. 
 
 The Rev. W. Maskei.l quotes the following passage from an 
 old work entitled the Mirrour (fol. Ixx. b): — ""ie have in youre 
 "seruice thre gospels, that ys, Benedictus, and Magnificat, and 
 ' Nunc Dimittis : and all thre are songe standynge for reuereuce of 
 
 "the gospel But Benedictus is songe fyrst: For yt maketh 
 
 " mynde of saynt John baptyste, whiche was the forgoer of oure 
 "lorde Jesu cryste. — And also for this beginneth with praysyng 
 "and thankeyng of God for the redempcyon of mankynde." — 
 Monument. Hit. Vol. II. p. 25. Note. 
 
 The Rev. W. Palmer says: — 'Benedictus and Jubilate Den, 
 ' either of which may be used in this place, are to be regarded 
 ' in the light of responsaries to the Second Lesson, according to the 
 ' ancient custom of the Christian Church, by which Psalms and 
 ' Lessons were appointed to be said alternately.' (p. 2G2)' — Origines. 
 • Liturg. Vol. I. 
 
 THE JUBILATE. 
 
 f . ' Or this Psalm. Jubilate Deo. Psalm c' 
 
 209. — The Jubilate was among the Psalms of the 
 Lauds in the old Service Books, and was introduced 
 into the Second Liturgy of Edward VI. A. D. 1552. 
 And although the Benedictus stood alone iu the 
 First Liturgy of 1549, and has frequently been 
 preferred to the Jubilate since the introduction of 
 that Psalm as an optional alternative, yet there are 
 many Clergymen who use the Jubilate universally, 
 considering the Benedictus as only applicable to a 
 particular circumstance, and therefore less suitable 
 to the jubilant character of praise and thanksgiving 
 
1352 
 
 MoaxiNG PEAYEK. 
 
 from ' all lands,' and every Christian Congregation .- 
 this, however, is completely a matter of opinion, and 
 the Officiating Minister is left by the Rubric to 
 his own choice. On occasions of general thanksgiving 
 the Jubilate is certainly to be preferred. 
 
 210.— The posture of Minister and People is to 
 be that of standing as at the repeating of other 
 Psalms. 
 
 Dr. Ben-set remarks:—' In this Psalm we call upon the whole 
 world to join with us in magnifying Him who is the only true 
 ; God, a111 ' invite them all to approach God in His own House, with 
 | hearts full of gratitude and joy; because He is most gracious, 
 ; merciful and true. And therefore this Psalm is very properly 
 usd after the Second Lesson taken out of the Xew Testament, 
 'in which the grace, mercy, and truth of God are so freely display'd 
 ' and revcal'd, to the unspeakable comfort and happiness, not only 
 ' of the Jews, but also of all nations whatsoever, that will embrace 
 ' the Christian faith, and the promises of the Gospel, which are now 
 ' held forth and profer'd to them.' ( p. .30).— Paraphrase on Book of 
 Com. Prayer. 
 
 Wheati.y observes.— 'For variety, the 100th I'salm was also 
 ' appointed by King Edward's Second Hook, in which all lands and 
 ' nations are invited and called upon " to serve the I^rrd with 
 'gladness, and come before Ilis presence with a song," for His 
 ' exceeding grace, mercy, and truth, which are so eminently set 
 'forth in the Gospels.' (p. 144).— Rat III. of Book of Com. Prayer. 
 
 Abp. Seckek says:—' The 100<A Psalm, which, being somewhat 
 ' shorter, and the Service long, we use the more frequently is 
 'peculiarly proper after a Lesson from the Gospel, since it 
 ' peculiarly relates to the ("...spel times: as appears from its inviting 
 ' all lands to be joyful in the I^rrd, declaring them equally God's 
 ' people and the sheep of Ilis pasture, and calling on them equally to 
 ' i/o into His gates, and praise Him for Bis mercy and truth.' '(p. 
 429). — Works. Vol. III. 
 
 Dean Comber writes:—' When the Benedictus is not used, there 
 'is appointed another divine Hymn taken out of the Old Testament, 
 ' but wholly respecting the Evangelical state there revealed to holv 
 'David. The title it bears in the Bible is "a Psalm of Praise;' 
 * and it was first composed for a form of public thanksgiving to 
 ' be sung by course at the oblation of the peaee-oll'ering, and so may 
 ' well be used by us after we have heard the Gospel of peace; after 
 ' which it seems to have been sung about the year 450.'— (quoted in 
 Mant'h Book of Com. Prayer in loco. 
 
 Shepherd says: — 'After hearing a Lesson from the Xew 
 ' Testament, it (the Jubilate) is a form of praise perfectly 
 ' accommodated to every Christian assembly; as the divine attributes 
 ' here celebrated are in the Gospel most lullv displayed.' ( p. 203V— 
 Kluc. of Book of Com. Prayer, Vol. I. 
 
THE apostles' creed. 
 
 1353 
 
 ' The Rev. P. Freeman observes :—' The Jubilate, a Sunday 
 ' Lauds Psalm, has been promoted, exactly as the Benedkite, to the 
 ' position of a responsive Canticle. Being throughout jubilant, it is 
 ' scarcely fitted to be used in lieu of the " Benedictus " at Lent or 
 ' Advent. But it would seem, as inviting all nations to the praise of 
 'God, to harmonize especially with the Epiphany period. And 
 ' both from its tone, and as a feature of the old Sunday Lauds, it is 
 ' not undeserving of that very general use into which it has been 
 ' brought on that day; probably from an intuitive perception of the 
 'more mixed and less purely jubilant tone of the " Benedictus." 
 {p. 357). — Principles of Uioine Service. 
 
 The Kev. F. Procter speaking of the Jubilate remarks: — ' It is 
 ' an appropriate song of praise for Creation and Providence, and has 
 'been most commonly used: but from the history of its appoint- 
 ' ment, and the words of the Rubric, it is clear that Benedictus 
 ' should not be used, ' except when that shall happen to be read in the 
 ' Chapter for the da;/, or for the Gospel on St John Baptist's day.' 
 'Jubilate is always ordered, together with Te Deum, on the 
 ' occasion of a solemn thanksgiving.' ( p. 200). — History of the Book 
 of Com. Prayer. 
 
 THE CREED. 
 
 \. 'Then shall be sunn: or said the Apostles' Creed by the 
 ' Minister, and the People, standing ; except,' &c. 
 
 211. — To attempt to give a complete history of 
 the various Creeds that have been used in the 
 Christian Church would far exceed the limits, aud, 
 indeed, the design of these pages, the special aim 
 of which is rather to elucidate, as our Title expresses, 
 the ' Conduct, Order, and Ritual of Public Worship.' 
 It will be sufficient, therefore, if we observe, 
 that the repetition of a Creed in the Public Services 
 originated in the East, in the Church of Antioch, 
 about a. d. 471, when the Nieene Creed was 
 introduced with the view of checking the growth of 
 Arianism ; the Church of Constantinople followed the 
 example^ a. d. 511 ; and later, the third Council of 
 Toledo, a. d. 589, ordered its use in the Spanish 
 Church ; thence it passed to the Gallican in the reign 
 of Charlemagne ; aud from this Church it was 
 introduced into the Anglo-Saxon. It was not till 
 A. D. 1014, that the Nicene Creed found its way 
 into the Roman Liturgy. Prior to this the simpler 
 Creed, called the Apostles' Creed, was more peculiar to 
 the Eoman or Italiau Church. 
 
1354 
 
 MOUSING PBAXEB. 
 
 The original use of such summaries of faith was 
 for the instruction and admission of the Catechumens 
 preparing for Baptism, and not for employment in 
 Public "Worship : we find also, that the early Creeds 
 were various in their forms, and ditferent in their 
 phraseology, though pretty much the same in 
 substance ; but as heresies increased, the Creeds, of 
 course, were time after time augmented, and their 
 dogmata pointed to meet each phase of heterodoxy 
 as it grew into importance. The different Creeds of 
 the early Church are all apostolically derived, and 
 may be chronologically traced in the writings of 
 Irenseus (ob. a. d. 202) ; of Tertullian (ob. a. d. 220) ; 
 Origen (ob. a. d. 254) ; Cyprian (ob. a. d. 258) ; 
 Gregory Thaumaturgus (ob. a. d. 270) ; Lucian, 
 presbyter of Antioch (cir. ib.) ; and in the Apostolical 
 Constitutions, of the 2nd or 3rd century; there are 
 also the Creeds of Caesarea in Palestine ; of Alexan- 
 dria ; of Antioch ; the Roman or Italian Creed, 
 commonly called the Apostles' Creed, (a version of, 
 which is given bv Ruffinus of Aquileia ; ob. A. n. 
 410) ; the Nicene Creed, a. d. 325 ; (completed at 
 Constantinople, a. d. 381) ; and the Athanasian Creed 
 of the 5th or 6th century : a full account of all 
 which will be found in Bingham. (Bk. x. c. 4). 
 
 212. — The tradition, that the Apostles' Creed was 
 so called from the Apostles having each delivered an 
 article of belief before they quitted Jerusalem, and 
 arranged the whole into one standard of faith, is devoid 
 of proof; notwithstanding we find this idea mentioned 
 by Ruffinus (Expos. Symb., ad Calcem Cypr. p. 17), 
 and strongly defended by Dr. Comber. A more ancient 
 writer, under the name of Austin, even goes so far 
 as to point out the distinct article each particular 
 Apostle contributed (Atraus: Be tempore. Serm. 115. 
 al. 92.). There is little doubt that this Creed is a 
 summary of the faith received from the Apostles, and 
 their more immediate disciples ; but there is no suffi- 
 cient evidence that the Apostles themselves were the 
 compilers of this formulary totidem verbis. The Apos- 
 
THE apostles' creed. 
 
 1355 
 
 ties' Creed is considered to be the old Soman or 
 Italian Creed, which, however, does not appear to have 
 been known in its present form before the time of 
 Kuffinus of Aquileia ; there are two or three of the 
 articles, indeed, that were not found in it for three or 
 four hundred years. It would seem, that although the 
 Apostles used no one especial Creed, yet, judging from 
 Acts viii. 37 ; Bom. x. 10. ; 1 Pet. iii. 21., there is 
 little doubt but they employed some form or other 
 in admitting Catechumens to Baptism ; but since 
 no certain formulary had been prescribed for all 
 Churches universally, every Church was left at 
 liberty to frame its own Creed. Whence it arose, 
 that from the Roman Church not having been exposed 
 to the assaults of Arianism, that Church long held to 
 the simpler and more ancient formulary, commonly 
 known as the Apostles' Creed ; and from this Church it 
 was introduced into the Anglo-Saxon Offices, and 
 into those of the later English Church. 
 
 213. — The Creed used to be repeated privately by 
 the Choir in the old Service of Matins ; and at the 
 beginning of Prime the Priest would say the Creed 
 inaudibly till he arrived at the clause ' carnis 
 resurrectionem : ' here he would elevate his voice, 
 in order that the Choir should respond aloud with the 
 last article, ' et vitam ceternam. Amen' 
 
 This Creed occupied the same place in the Eoman 
 Offices as in our present Liturgy ; the design being 
 that the Congregation should profess their faith in 
 what the Lessons had just taught them, and so be duly 
 prepared to offer up the petitions that follow ; for 
 ' how could they call on Him in whom they have not 
 believed.' In the old English Service Books, however, 
 the Apostles' Creed came after the Collects (Brev. 
 Sarisb. Psalt. fol. 13 ; Brev. Ebor. fol. 231). In the 
 First Prayer Book of Edw. VI. a. d. 1519. this Creed 
 is placed after the Lesser Litany, immediately before 
 the Lord's Prayer, headed by this llubric : — 
 
 'Then the Minister shall say the Creed and the Lords 
 'Prayer in English, with a loud voice, £*c. (1549). — Keklini; 
 p. 23. 
 
1356 
 
 MOBXINO PEAYEB. 
 
 In the Liturgies of 1552, 1559, and 1601, the 
 Apostles' Creed was transferred to the position it now 
 occupies ; but the Eubric was simply :— 
 
 ' Then shall be said the Creed h>j the Minister and the People 
 'standing.' (1502, lio'J, 1C04).— ib. p. -20, 21. 
 
 At the last Eeview in 1662, the Eubric was 
 augmented to what it appears in our present Praver 
 Book, thus: — 
 
 f . ' Then shall be sung or said the Apostles' Creed by the Minister, 
 ' and the People standing : except only such dags as the Creed of 
 'St Athanasius is appointed to be read.* 
 
 In the ' Alterations ' proposed by the Eoyal 
 Commissioners in 1689 the word 'sung' was to be 
 omitted from the Eubric, and the appellation given 
 to the two Creeds was to be qualified ; thus: — 
 
 ' Then shall be said the Creed, commonly called the Apostles' 
 ' Creed, by the Minister and the People standing. Except onely 
 ' such days as the Creed, commonly called St Ath.-iiia-ms's Creed, is 
 ' appointed to be read.'— {Printed bg Order of the House of Com- 
 mons. June 2nd, 1854.). 
 
 These 'Amendments,' however, were never 
 adopted. Let us now pass to the consideration of 
 the 
 
 MANNER OF SAYING THE CREED. 
 
 214.— The Eubric enjoins that the Creed shall be 
 'sung or said by the Minister and the People'; this 
 direction, coupled with the use of the pronoun of the 
 first person in the singular number, " I believe" &c. 
 calls upon the Congregation individually to join u-ith 
 
 ' In the American Liturgy the Rubric is: — 
 
 ' Then shall be said the Apostles' Creed bg the Minister, and the 
 'People standing. And any Churches may omit the words. He 
 ' descended into Hell, or may, instead, of them, use the tcords, He 
 ' went into the place of departed spirits, which are considered as 
 ' icords of the same meaning in the Creed.' 
 Then is annexed the Apostles' Creed, after which is the Kubric, 
 ' or this,' followed by the Niccne Creed. The like occurs iu the 
 " Evening Prayer." 
 
 The Athanasian Creed is omitted from the American Liturgy. 
 
MANNER OF SATING THE CREED. 
 
 1357 
 
 the Minister in uttering distinctly and aloud each 
 clause in succession. The Creed must be said with, 
 not after, the Minister, i. e. as soon as the first syllable 
 of a clause is uttered by the Minister, the People are 
 to take it up, and follow on ; they are not to wait till 
 the entire clause has been said before they begin. 
 It would contribute much to the Creed being more 
 universally repeated if the Clergyman were to adopt a 
 more deliberate enunciation than is usually the case ; 
 and be particular in requiring the Sunday School 
 Children clearly to articulate clause after clause ; and 
 mark the distinct application of the tJiree sections 
 into which the Creed is divided. The confession of 
 faith is personally essential to all {Horn. x. 10) ; while 
 the open profession of faith before the Congregation 
 is publicly serviceable in upholding their joint com- 
 munion : besides which, as the foundation of our peti- 
 tions following, it enables us with better grace to 
 "call on Him in whom we have believed" (ib. 14.). 
 It will not suffice for the People merely to listen, and 
 conclude with an audible 'Amen;' it is a matter of 
 great personal concern to each member of the Con- 
 gregation, and therefore every individual ought to be 
 anxious and ready to pronounce the Creed audibly 
 and fervently with the Minister. 
 
 215. — With regard to the permission to ' sing, or 
 say,' the Apostles' Creed ; we do not find that it ever 
 was a practice to sing it ; nor does the structure of its 
 sentences render it probable : it has been uttered in 
 monotone, but not sung. The word " sung" was intro- 
 duced into the Kubric at the last Pcview in 1662, and 
 seems to have been borrowed from the Scotch Liturgy 
 of 1637; but we have no record of the Apostles' 
 Creed being sung in the Public Service of the Church 
 of England ; and it is by no means likely that it will 
 be attempted in the present day. 
 
 We will now annex a few opinions with regard to 
 the introduction of the Apostles' Creed in this place, 
 and to its joint utterance by Minister and People. 
 
1358 
 
 icommra pbayjbb. 
 
 L'F. strange writes: — 1 This and the other CroeJ= in the Offices 
 ' of our Church are always appointed to be said after the reading of 
 ' some part of Canonical Scripture; because Faith conies by hearing, 
 ' ifc. (Rom. x. 17.); first hearing, and then faith.' (p. 81.). — Alliance 
 of Divine Offices. 
 
 Bp. Cosins says:— 'The Creed was pronounced by the whole 
 ' Congregation ; and it was a very ancient custom to do so, as 
 ' appears by a passage in the Commentaries that go under St. Am- 
 brose's name. (I Cor. xi. 5.).'— Additional Notes to Xictioix's 
 Book of Common Prayer. 
 
 Du. Bknnet states:— 'After diverse portions of Scripture have 
 ' been read, nothing can more properly follow than that Creed, 
 'which is commonly call'd the Apostles' Creed or a summary of 
 ' that doctrine which was alwaies profess'd by the members of the 
 ' Christian Church, from the Apostles' daies down to our own 
 
 ' times This Creed is also appointed to be sung or said by the 
 
 ' Minister and People, that is, by the whole Congregation ; because 
 ' 'tis the profession of every person present, and ought for that 
 ' reason to be personally pronoune'd by every one of 'em, the more 
 ' expressly to declare their belief of the same to each other, and 
 'consequently to the whole Christian world, with whom they main- 
 ' tain communion. And accordingly the form runs in the singular 
 'number. For the Minister does not say in the name of the Con- 
 'gregation, We believe in God, &c, but each person saies in his 
 
 'own name, / believe in God, &c Xow that the Congregation 
 
 ' may repeat their Creed as the)' ought, let me intreat them fre- 
 'quently to reflect upon the weightiness thereof. And let me 
 ' intreat the Clergy also to take care, that they do not begin it 
 ' too hastily. The People should have time to erect their souls as 
 ' well as their bodies; and therefore they must not be hurried, but 
 ' allow'd so much leisure, as will enable them to begin all at once, 
 ' and go through the whole form with a decent deliberation.' 
 (p. 57.). — Paraphrase on Book of Common Prayer. 
 
 Sparrow observes: — ' The Creed follows soon after the Lessons, 
 ' and very seasonably; for in the Creed we confess that faith, that 
 ' the holy Lessons teach. The Creed is to be said, not by the Priest 
 'alone, but by the Priest and People together. (Rubric before the 
 ' Creed). For since confession of faith is publick, before God, angels, 
 'and men, is so acceptable a service to God, as is shewn; fit it is, 
 ' that every man, as well as the Priest, should bear his part in it; 
 ' since every man may do it for himself, as well, nay better than 
 ' the Priest can do it for him: for as every man knows best what 
 ' himself believes, so it is fittest to confess it for himself, and evi- 
 ' deuce to the Church his sound belief, by expressly repeating of 
 ' that Creed, and every particular thereof, which is, and always 
 ' hath been, accounted the mark and character, whereby to disti'n- 
 'guish a true Believer from an Heretick or Infidel.' (p. 40). — 
 Rationale. 
 
 Dean Conner remarks : — 'The place of the Creed in our 
 ' Liturgy is, first, immediately after the Lessons of holy Scripture 
 ' out of which it is taken; and since faith comes by hearing God's 
 ' word, and the Gospel doth not profit without faith, therefore it is 
 
MA>->-EE OF SATING THE CREED. 1359 
 
 'very fit, upon hearing thereof, we should exercise and profess our 
 ' faith. Secondly, the Creed is placed just before the Prayers, as 
 'being the foundation of our petitions; we cannot call on Him. 
 'on whom we have not believed (Rom. x. 14.); and since we are to 
 ' pray to God the Father in the name of the Son. by the assistance 
 'of the Spirit, for remission of sins, and a joyful resurrection, we 
 ' ought first to declare, that we believe in God the Father, the Son, 
 'and the Holy Ghost, and that there is remission here and resur- 
 ' rection hereafter to be had for all true members of the Catholick 
 ' Church, and then we may be said to pray in faith. And hence 
 ' St Ambrose, and St Augustin, advise Christians to say it daily in 
 ' their private devotions; and so our old Saxon Councils command 
 'all to learn and use it, not as a prayer (as some iguorantly or 
 ' maliciously object) but as a ground for our prayers, and a re;ison 
 ' for our faith and hope of their acceptance: upon which account 
 ' also, as soon as persecution ceased, and there was no danger of the 
 ' heathens overhearing it, the Creed was used in th^ public Service. 
 
 ' We must give our positive and particular assent to every 
 
 ' article as we go along, and receive it as an infallible oracle from 
 ' the mouth of God, and for this reason we must repeat it with an 
 ' audible voice after the Minister and in our mind annex that word 
 ' * I believe," to every particular article; for, though it be but once 
 'expressed in the beginning, yet it must be supplied, and is under- 
 ' stood in every article.' — (quoted in Mast's Book of Com. Prayer 
 in loco.) 
 
 Dr. Bisse observes: — 'This open "confession with the mouth," 
 ' to be made by all the people, is chiefly with regard to men ; before 
 ' whom hereby as we give glory to God, so we call upon others to 
 1 be witnesses," approvers, and followers of our faith. For with re- 
 ' gard to God, who seeth the heart, it is sufficient to a man's right- 
 ' eousness or justification in His sight, if he " believeth with the 
 ' heart." And in this respect also the practice of the Church of 
 'Rome seems deficient; which appoints the Creed, as well as the 
 'Lords Prayer, to be said secretly; that is, either mentally, with 
 ' the heart, not with the mouth, which is no confession at "all, or 
 ' silently by every one to himself, not audibly in the hearing of the 
 ' Congregation ; which defeats the intended acts of confession, 
 ' namely, the satisfying of the Congregation that we hold the same 
 ' faith, and the confirming and encouraging of them in the same.' — 
 (quoted in Mast's Book of Com. Prayer in loco.). 
 
 Wheatly says: — 'It is true indeed the primitive Christians, 
 'by reason they always concealed this and their other mysteries, 
 ' did not in their assemblies publicly recite the Creed, except at the 
 ' times of Baptism ; which, unless in cases of necessity, were only at 
 ' Easter and Whitsuntide. From whence it came to'pass, that the 
 ' constant repeating of the Creed in the Church was not introduced 
 'till five hundred years after Christ; about which time Petnis 
 'Gnapheus. bishop of Antioch, prescribed the constant recital of 
 1 the Creed at the public administration of Divine Service. The 
 ' place of it in our Liturgy may be considered with respect both to 
 ' what goes before, and what comes after it.' (p. 146.) Bp. War- 
 burton's comment upon this is: — " That Creed was the Xicene only, 
 "not the Roman ; which the Greeks knew nothing of at that time, 
 " or for many vears alter. The Apostles' Creed seems to have been 
 
 4 3 
 
1360 
 
 MORNING PRAYF.Ji. 
 
 'brought into Die public Offices in the 9th century, or the time of 
 "Charles the Great, as to the Galilean Churches; but whether any- 
 " where else so soon, quaere." Wheatly then proceeds to give the 
 substance of Dean Comber's remarks quoted above; after which, 
 he adds:— 'Both Minister and People are appointed to repeat this 
 'Creed; because it is the profession of every person present, and 
 ' ought for that reason to be made by every one in his own person : 
 ' the more expressly to declare their belief of it to each other, and 
 ' consequently to the whole Christian world, with whom they 
 'maintain communion.' {p. 147.)— III. of Book of Common Prayer: 
 or, Corne's edition, p. 143. 
 
 Shepherd observes:— ' Before it, (the Creed) are the Lessons 
 'taken out of the Holy Scriptures. "Faith cometh by hearing"; 
 ' and we, having heard the word of God, profess our "belief of it. 
 ' The word did not profit the Jews, for want of faith in them 
 'that heard it. We trust it will profit us, who immediately after 
 ' hearing it, individually make open profession of our belief." After 
 ' the Creed follow the Collects and Prayers, and on the days ap- 
 ' pointed the Litany. Our belief is the basis of our supplications. — 
 "Faith is the fountain of prayer," says Avstin ; and "How shall 
 ' they call on Him in whom they have not believed," asks an in- 
 ' spired Apostle ? That we may call upon Him properly and effect- 
 ' ually, we first declare our belief by reciting the Creed. With 
 ' strict propriety, therefore, have the Compilers of our Liturgy 
 ' directed us to repeat the Apostles' Creed after we have heard 
 "God's holy Word"; and before we proceed "to ask those things 
 " that_ are requisite and necessary, as well for the body as the 
 "soal"...It is the confession of every person present, and "therefore 
 
 ' every one ought personally to pronounce it with the Minister 
 
 ' Let none of the People imagine, if they hear the Minister repeat it, 
 'and themselves say Amen, that this is sufficient: for every member 
 ' of the Congregation is as much concerned in the rehearsal of it, 
 ' as the Minister himself. At the conclusion of a Collect, he who 
 'adds Amen is supposed sufficiently to unite in the whole; but 
 ' belief is considered as a thing so entirely personal, that the Church 
 ' has directed the whole Congregation to accompany the Minister 
 'in the recitation of her Creeds: excepting only that of Athana- 
 ' sins, where the recital of the clauses by the Minister and People 
 ' alternately is equivalent to the repetition of the whole.' (p. 246.) 
 In a Note is added ; — ' in some of our country Churches, the People 
 ' say the Apostles' Creed after the Minister. Before they utter a 
 ' word, he finishes a sentence; and then pauses till they have begun, 
 ' and repeated it after him. Thus each article is twice rehearsed, 
 ' first by the Minister, and afterwards by the People. This practice 
 ' I conceive not to be consonant either to the directions or meaning 
 ' of the framers of the Rubric.'— F.luc. of Book of Com. Prayer. 
 Vol. i. 
 
 The Rev. P. Freeman* says of the Creed : — ' It has ever suc- 
 ' ceeded hearing, whether of Psalms or other Scripture, or both; no 
 ' less than it has preceded, or been associated with prayer. It is 
 'this that renders the transition to the Prayers from the Lessons 
 ' and Canticles, — to the Prime or Compline tone, from that of 
 ' Matins and Lauds, or that of Vespers,— though sensible, by no 
 ' means abrupt. We pass by a nicely shaded gradation out of the 
 
MAJfXEE OF SATING THE CREED. 13(51 
 
 ' stage of service In which the objective is dominant, to that in 
 ' which the subjective claims tlio larger part, though it can never 
 ' rightly be the supreme consideration. This function is finely 
 ' performed by the Creed; while it rounds up, fills in, and completes 
 1 the cycle of Christian doctrine brought to view by the Lessons; it 
 ' at the same time turns towards us its subjective and practical 
 ' side, as the faith of living men; and admonishes that "praying is 
 ' the end of preaching," and prayer, in this world, the condition and 
 ' the instrument of the fruition of God.' (p. 3(U.). — Principles of 
 Divine Service. 
 
 The Rev. J. Jkbb remarks: — 'There is something remarkable 
 1 in the direction prefixed to it (the Creed) in our present Prayer 
 ' Book. It is directed to be " sung or said." The direction as to 
 'singing occurs first in the Scotch Liturgy, where "said" precedes 
 "sung"; it was altered to its present form at the last Review, the 
 'direction in all the preceding editions being simply "said." There 
 ' is no other instance of the word " sung" being applied to any part 
 ' of the Service except those which are usually sung to the organ, as 
 ' the Psalms, Canticles, Nicene Creed, and Hymns; or occasionally, 
 ' as the Litany ; or which like the latter are set to an air. Now 
 ' there is no record of the Apostles' Creed being so performed in the 
 'Church of England. It is simply recited on one note; and the 
 ' only inflexion is the cadence on Amen, adopted in some Choirs, 
 ' but not found in the most ancient Choral books. The Hymn is 
 ' not constructed for chanting, not being divided into verses. It is, 
 'however, divided into three paragraphs, as the Nicene Creed: the 
 ' first relating to the Father, the second the Son, the third to the 
 ' Holy Ghost, and to those particulars of the Christian faith, which 
 
 ' have reference to the dispensation of the Spirit It would be 
 
 ' well if, in repeating it, a slight pause were made between each 
 ' of the paragraphs above mentioned, sufficient to discriminate the 
 'subject matter.' (p. 353.).— Choral Service. 
 
 The Rev. F. Procter states: — ' The repetition of a Creed in the 
 ' course of the ordinary Public Service is not a custom of the early 
 ' Church. It was taught to the Catechumens, and rehearsed by 
 ' them in the hearing of the faithful at their Baptism. This appears 
 ' to have been the earliest use of the forms which are still extant of 
 
 ' the confessions of faith of various Churches or Dioceses The 
 
 ' fact of the existence of many Creeds, among the scanty records of 
 'the Ante-Nicene Church, differing in ejfpression, though agreeing 
 ' in subject and order, proves that the Churches founded by the 
 ' Apostles in receiving the general deposit of Christian doctrine did 
 ' not receive from them any such formula as we now understand by 
 ' the Creed. The confession of faith in order to Baptism was at first 
 'of the simplest kind: l 'I believe that Jesus Christ is the Son of 
 ' God." (Acts viii. 37.). But early heresies made it necessary to in- 
 ' troduce more exact definitions. Hence we have, towards the end 
 'of the second century, a declaration by lrenseus of the faith 
 'received from the Apostles and their disciples; and also by Ter- 
 ' tullian, in the shape of an enlargement of some articles of the 
 ' Creed. What is called the Apostles' Creed is the Roman or 
 'Italian Creed and is found in the exposition of Ruffinus of Aqui 
 ' leia. (p. 206.) Both Minister and People are directed to repeat 
 
 4s 2 
 
13G2 
 
 MOBNING PEATEE. 
 
 the Apostles' and Nicene Creeds, because it is the profession of 
 'every person present.' (p. 210.) — Hist of the Book of Common 
 Prayer. 
 
 Posture at the Cubed. 
 ' The Minister and the People standing.' 
 
 216. — The Rubric sufficiently denotes the posture 
 to be assumed by the Minister and People during the 
 repetition of the Creed ; viz. that of ' standing.' This 
 has been the custom from time immemorial ; and not 
 only does the character of the Creed seem to require 
 such an attitude, but holy zeal and Christian feeling 
 would certainly call us to our feet while making 
 this profession of faith in order to mark our resolution 
 to maintain it, and defend it. Many writers emphati- 
 cally urge this gesture upon the Minister and People ; 
 a few of them are cited below. 
 
 L'Estrange writes i — ' It is ordered to be read standing, for 
 ' three reasons. First, because it is, as to the substantials thereof 
 ' taken out of the Gospels which were to be rehearsed standing. 
 ' Secondly, because the stationary posture is most significant, 
 ' and importeth a resolution to defend and maintain the faith 
 ' we profess; when we assert anything with much earnestness, 
 ' we usually say, this is truth, ami we will stand to it. Thirdly, 
 ' in imitation of the order of the Catechumens, who did rehearse 
 ' it in a stationary posture. St. Austin relating one Victorinus his 
 'deportment in this case speaks thus, ut i-entum est, &c. " As soon 
 " as the time came for him to make profession of his faith, 
 " which was used to be done in a set form of words, got by 
 " heart, and from an bigh place of ascent, so as all the faithful 
 "might behold, the Presbyters offered him, that if he would, he 
 " should rehearse it in private," (as some others did, for fear of 
 ' being daunted with so great an audience.) " he refused it, saying, 
 " he would do it in the presence of the whole Congregation, and 
 " presently he mounted up." From which story very inferrible 
 ' it is, that as the eminence of the place was regularly required for 
 ' the greater evidence of the fact, so was the posture erect as most 
 ' serviceable to that end, although St Austin saith it not in direct 
 ' terms.' {p. 81.) Alliance of Die. Offices. 
 
 Sparrow observes: — 'We are required to say the Creed 
 ' standing, by this gesture signifying our readiness to profess, 
 ' and our resolution to adhere and stand to, this holy faith.' (p. 40.) 
 Rationale. 
 
 Dr. Bennet writes: — 'And this they are requir'd to do in a 
 ' standing posture. For since 'tis a declaration made to man, even 
 ' to the Congregation present, therefore kneeling is not a proper 
 
POSTUEE AT THE CREED. 
 
 1363 
 
 ' posture. Nor is sitting a proper posture ; for how odly wou'd 
 ' it appear, for a whole Congregation to sit and repeat a form of 
 'words one to the other? Does this look decently? Does not 
 ' every person that shews any respect, or has any manners, stand 
 ' when he solemnly addresses himself to his equal upon any im- 
 ' portant business? And will any one say, that the whole Congre- 
 ' gation (especially consider'd as Christians) are not his equal? Or 
 'that the profession of his Christian belief is not a solemn action, 
 'and of great importance? Standing therefore is the most proper 
 'gesture. But bare standing is of no use, unless our minds be 
 ' attent, and we regard what we do when we repeat the Creed. We 
 ' are to consider therefore, that we are then ingaged in a most 
 ' serious affair. We are owning that faith by which we hope 
 ' for salvation. And certainly this ought to be done with our souls 
 ' awake, with an unfeign'd devotion, and the most sincere resolution 
 ' to persevere therein to the end of our daies. How greatly then 
 ' are those persons to blame, who either thro' laziness do not repeat 
 ' their Creed at all, or thro' negligence repeat it after such a 
 'manner, as too plainly shews, that they are not at all affected 
 ' thereby, or concern'd about what they are doing ? They wou'd be 
 'much more intent upon a gainful bargain; but alas! Christianity 
 'is vile in our eyes; 'tis not thought worthy of our care; 'tis what 
 ' we do not value, and therefore do not mind.' [p. 58). — Paraphrase 
 on the Book of Com. Prayer. 
 
 Dean Comber says: — 'To shew our consent the more evidently, 
 ' we must stand up when we repeat it, and resolve to stand up 
 ' stoutly in defence thereof, so as, if need were, to defend it, or seal 
 ' the truth of it witli our blood.' — (quoted in Mant's Book of Com. 
 Prayer in loco.) 
 
 Wheatly observes: — 'It is to be repeated standing, to signify 
 ' our resolution to stand up stoutly in defence of it. And in 
 ' Poland and Lithuania the nobles used formerly to draw their 
 ' swords, in token that, if need were, they would defend and seal the 
 ' truth of it with their blood.' {p. 147).— Hat. III. of Book of Com. 
 Prayer. 
 
 Abp. Seckeb says: — 'We stand at the repeating of the Creed : 
 'to express our steadfastness in it; and our readiness to contend 
 ' earnestly, in every proper method, for the faith once delivered 
 ' to the saints.' (/>. 431.).— Works Vol. III. 
 
 Shei'iieud states: — ' The Creed is appointed to be said or sung 
 ' by the Minister and the People, standing. This was the attitude, 
 ' in which the Catechumens in the anciml Church always repeated 
 ' it. The Creed is not so immediately addressed to God as our 
 ' Prayers are. It is a solemn declaration, reciprocally made by one 
 ' man to another, by every individual to the whole Congregation. 
 ' Now, whenever one man addresses an assembly of his equals, 
 1 (and in the House of Prayer all men must be considered as equal,) 
 ' standing is the attitude which among us decorum naturally 
 'suggests; and it is therefore the attitude enjoined by the regu- 
 ' lations of the Church. . An additional reason for the attitude 
 ' is, that this declaration of faith is made in the presence of God; by 
 ' whom, at the same time, we wish it should be heard and towards 
 
136-4 
 
 MOENINCi PKAi'Eli. 
 
 ' whom we should shew every mark of respect and reverence. 
 ' Again, standing may imply a determination to defend and 
 ' maintain the faith which we profess. And upon this principle is 
 ' to be explained the ancient practice of some Churches, where the 
 ' nobility repeated the Creed standing, and with their swords drawn ; 
 1 intimating, that they would, to the utmost defend the doctrines of 
 ' the Creed, and were prepared if necessity should require, to seal 
 ' the truth of it with their blood.' {p. 247.).— Eluc. of Booh of Com. 
 Prayer. Vol. L 
 
 Tbe next point for our consideration in the 
 repetition of the Apostles', and other Creeds, is the 
 attitude which many assume of 
 
 Turning to the Kast. 
 
 217. — This practice is at the present day by no 
 means universal, either with Clergymen, or with 
 Congregations. The turning to the East during the 
 saying of the Creed is enjoined by no law, Canon, 
 or Rubric ; aud, therefore, cannot be insisted upon in 
 the Officiating Minister, nor be imposed upon an 
 unwilling Congregation. The usage, certainly, is very 
 ancient ; and is by some derived from the custom of 
 the Jews, who used to pray to the Great Jehovah 
 in the direction of the mercy-seat in the Holy of 
 Holies : during the Captivity also, Daniel, in com- 
 pliance with the general usage, turned his face towards 
 Jerusalem when at prayers. (2 Chron. vi. 38 ; Dan. vi. 
 10.). Others trace its origin to the Pagan practice of 
 worshipping towards the east, where, these heathens 
 imagined abode their great deities, the Sun, Moon, &c. 
 From the one, or the other of these originals, the 
 ivorshipping towards the east, and turning to the east 
 during the repetition of the Creeds, seem to have been 
 introduced into the Christian ritual. 
 
 218. — The earliest notice of the usage by the 
 ancient fathers of the Church appears to be in 
 connection with the rite of Baptism, when the 
 Catechumens would turn their faces first to the west 
 to renounce the Devil, and then to the east to 
 enter into covenant with Christ ; and at which time the 
 recital of the Creed was an important element of their 
 
TUEXINU TO THE EAST. 
 
 1303 
 
 admission. Among the various reasons assigned by 
 these authors, we may mention— ls^. because the East 
 was the point of the sun-rising, and the symbol of 
 Christ, who is the Sun of righteousness, 'the Day 
 Spring from on High ' ; 2ndly. because the East was 
 the place of Paradise ; Sdly. because Christ made 
 His first appearance in the East, whence He will 
 also come at His second Advent. It was on these 
 accounts that the early Christians usually prayed 
 toward the East, and, as a natural consequence, built 
 their places of worship lengthways from west to east, 
 so as to accommodate this principle : nor do we 
 find that these usages have been discontinued from 
 that age to this. 
 
 219. — Much has already been said on this question 
 in a preceding Volume (Vol. B.), we will, therefore, 
 merely add, that the custom of turning to the east 
 while repeating the Creed is very general, and very 
 commendatory. To see the Officiating Minister and 
 his entire Congregation turning simultaneously to the 
 east, and repeating aloud the Creed of their fathers, is 
 a very stirring and touching sight, and as much 
 proclaims the oneness of their faith, as it portrays 
 the ardour of their devotion. 
 
 220. — In those few Churches, however, where 
 custom has not sanctioned the practice, or where it 
 may have grown into desuetude, any attempt to effect 
 its introduction, or renewal, must be made with 
 caution, and would require some preliminary tact 
 combined with the suaviter in modo. 
 
 When the Eeading-Desk faces north or south the 
 Clergyman can with facility, and some degree of 
 grace, turn to the east at the saying of the Creed; 
 but when the Eeading-Desk looks westward towards 
 the Congregation, it has a strange appearance for 
 the Minister suddenly to present his back to the 
 People. And where the iisage is seldom practised, 
 the occasional indulgence of the habit, particularly by 
 a stranger only temporarily ' officiating,' would, in 
 
13G6 
 
 MOENIJfG PEAYEB. — THE C'EEKD. 
 
 a Beading Desk of this last construction, provoke 
 among the Congregation, as we have ourselves seen, 
 no little irreverent gesticulation, which it would take 
 some time to wear off: in these cases, it is certainly 
 better for the Officiating Minister to ascertain before- 
 hand the usage of the place, and to conform to that 
 usage, though it may militate against his own views of 
 propriety ; ^ nor must he forget that in "things 
 indifferent " with respect to religion, 'propriety ' 
 when not contravening any law, Canon, or Eubric, 
 of binding authority, is a matter of mere opinion. 
 
 221. — As regards the Congregation themselves, the 
 greater part are so placed with their faces eastward, 
 that no change of attitude can be distinguished, 
 nor, indeed, can it here be called for. With respect, 
 however, to those of the assembled People who are in 
 the side-aisles, or elsewhere, with their faces differently 
 directed, they usually exercise the liberty of following 
 the dictates of their own feelings : some turn eastward 
 on this occasion, while others remain without any 
 change of posture ; the diversity greatly depending on 
 the custom of the place, the habit of the individual, 
 or the force of example. Enough, we trust, has 
 now been said upon this question ; and we doubt not 
 that the numerous Ecclesiastical opinions cited in 
 Volume S, will furnish all the practical information 
 that may be required. Bingham, in his Antiquities of 
 the Christian Church (bk. v'iii. 3 ; xi. 7 ; xiii. 8.), goes 
 more fully into this matter, and should be consulted 
 by those who wish for additional particulars, and 
 deeper argument. 
 
 BoWIJJG AT THE NAME OF JeSUS. 
 
 222. — This question, likewise, has been alreadv 
 discussed in a preceding volume (Vol. B.), yet it will 
 be necessary to add in this place a few further 
 remarks, avoiding as much as possible all undue 
 repetition. The practice of bowing on repeating the 
 name of Jesus whenever it may occur in Divine 
 
BOWING AT THE NAME OF JESUS. 1367 
 
 Service, is of some antiquity, and owes its origin 
 to that passage of St Paul's Epistle to the Philippians 
 which says — "That at the Name of Jesus every knee 
 should bote." (ii. 10.). This usage we find enjoined 
 in the 18th Canon of 1003, which is of binding 
 force upon the Clergy ; and, therefore, conformity 
 in this respect is expected from them especially. 
 The Canon thus reads : — 
 
 ' When in time of Divine Service the Lord Jesus shall be 
 
 ' mentioned, due and lowly reverence shall be done by all persons 
 'present, as it hath been accustomed; testifying by these outward 
 ' Ceremonies and Gestures, their inward humility, Christian 
 ' resolution, and due acknowledgment, that the Lord Jesus Christ 
 ' the true eternal Son of God is the only Saviour of the 
 ' world, in whom alone all the mercies, graces, and promises of 
 ' God to mankind for this life, and the life to come are fully and 
 ' wholly comprised.' — Canon 18. 
 
 The original of this Canon will be seen in the 
 Injunctions of Elizabeth of 1559. The 52nd of which 
 prescribes : — 
 
 ' Whensoever the Xame of Jesus shall be in any Lesson, Sermon, 
 'or otherwise in the Church pronounced, due reverence be made 
 'of all persons, young, and old, with lowness of courtesy, and 
 ' uncovering of heads of the menkind, as thereunto doth necessarily 
 
 ' belong, and heretofore hath been accustomed.' Cakdivell's 
 
 Doc. Ann. i. 199: Sparrow's Coll. p. 82. 
 
 The ' reverence ' thus ordered in the 18th Canon is 
 pretty generally observed when the name of Jesus 
 occurs in the Creeds ; but in other cases it is not so 
 universally practised. In so far as the Clergy are 
 concerned, they are bound by the Canons (of 1603), and 
 are. not at liberty to plead exemption from this rule, 
 or to excuse themselves by reason of the ceremony not 
 being enjoined in the Euhrics of the Liturgy. With 
 regard to the People, however, these Canons are 
 not of binding authority ; and since there is also 
 a difference of opinion among divines with respect to 
 the correct interpretation of Phil. ii. 10. our Con- 
 gregations feel themselves at liberty to exercise their 
 own judgment ; yet they usually follow the custom of 
 the place, and the example of the Officiating Minister. 
 It has been remarked, that when the name of Jesus 
 occurs in Divine Service while the Minister or People 
 
1368 
 
 MOUSING l'EAYEfi. 
 
 happen to be ill a standing posture, then it is that this 
 ' reverence ' is more generally observed. In the 
 Creeds, therefore, the custom is almost universal, since 
 both Minister and People are then standing; in the 
 Lessons it is more frequently left to the Officiating 
 Minister, who alone is then standing ; while in the 
 Prayers, the practise seems almost to have fallen into 
 desuetude, from the fact of both Minister and People 
 being then in an unsuitable or 'incompatible attitude.' 
 The incompatibility of the attitude we cannot recog- 
 nize ; therefore, let not the Clergyman be wanting in 
 due reverence to the name of Jesus, and we shall 
 then find our People less backward in conforming 
 to so impressive and commendable a usage. 
 
 "We will add a few opinions supplemental to those 
 we have already given in Volume B 
 
 Hooker writes: — ' Because the Gospels, which are weekly read, 
 'do all historically declare something, which our Lord Jesus Christ 
 ' Himself either spake, did, or suffered in His own Person, it hath 
 ' been the custom of Christian men then especially in token of the 
 ' greater reverence to stand, to utter certain words of acclamation, 
 ' and at the name of Jesus to bow. Which harmless ceremonies, 
 ' as there is no man constrained to use ; so we know no reason 
 ' wherefore any man should yet imagine it an uusufferable evil. 
 ' It sheweth a reverend regard to the Sou of God above other mes- 
 ' sengers, although speaking as from God also. And against In- 
 'fidels, Jews, Arians, who derogate from the honor of Jesus Christ; 
 ' such ceremonies are thus profitable. As for any erroneous es- 
 ' timation, advancing the Son above the Father and the Holy Ghost, 
 'seeing that the truth of His equality with them is a mystery so 
 ' hard for the wits of mortal men to rise unto, of all heresies that 
 ' which give Him superiority above them is least to be feared.' 
 (bk. V. ch. 30.).— Eccl. Polity. 
 
 Dr. Bisse remarks: — ' The other usage, of bowing at the name 
 ' of Jesus, seems founded on that Scripture^ where it is declared, that 
 " God hath given Him a name, <fc." (Phil. ii. 9, &c: Isai xlv. 23.). 
 ' Now though the Rubrick be silent herein, yet the Canon of our 
 'Church thus enjoins: "that when in time of Divine Service, &c." 
 ' Now if such reverence be due to that great and ever-blessed name, 
 ' when it is mentioned in the Lesson or Sermon, how much more in 
 ' the Creeds, when we mention it with our own lips, making con- 
 ' fession of our faith in it, adding the very reason given in the 
 ' Canon, that we believe in Him, as " the only Son," or " only- 
 ' begotten Son of God," the Saviour of the world; and when too we 
 ' do this standing, which is the proper posture for doing reverence?' 
 —(quoted in Mast's Book of Common Prayer, p. 200.). 
 
BOWIKG AT THE KAME 01" JESUS. 1369 
 
 Collis says: — 'It is usual for our Congregation to bow, wheu 
 ' we come to this article of the Creed : agreeably to the pious 
 ' ordinance of our Reformers, first established by the Queen's In- 
 'juuctions 1559, and afterwards incorporated into the Canons of the 
 'year 1603. It is there provided, that "when in time of Divine 
 ' Service," &c.—(ibid. p. 30.). 
 
 Abp. Sf.ckeh observes: — 'Another thing, yet more usual in 
 ' saying the Creed, is to bote, when the name of Jesus is mentioned. 
 ' Aud some have thought that to be their duty, whenever it is 
 ' mentioned, at least in Divine Service : because they find in their 
 ' Bibles the words "that at the name of Jesus every knee shouhl bow." 
 'But this is no ancient notion: and the generality of judicious 
 'commentators allow it not to be the meaning of the place: a more 
 'exact translation of which would be, ' that in the name of Jesus 
 ' every knee should bow' that is, every one should pray : according to 
 ' that other passage of St Paul, " / bow my knees unto the Father 
 ' of our Lord Jesus Christ, that He would r/rant you," &c. How- 
 ' ever, it is a practice of some antiquity ; aud whatever a few over- 
 ' scrupulous people have imagined, surely a harmless one: for no- 
 'body means to worship the sound, but the person whom it denotes. 
 ' And though we confess, there is no more reason to worship the 
 ' Son of God, by bowiny to Him, than the Father; nor to worship 
 ' Him, on hearing the name of Jesus, than the name of Christ: yet 
 ' it is not good to be contentious about an innocent custom ; which 
 'also may help atteution, and increase devotion. Besides, it is 
 'authorized by the 18th Canon of our Church, which directs, that 
 " when, in time of Divine Service the Lord Jtsus shall be mentioned. 
 " due and lowly reverence, shall be done by all persons present, as it 
 " hath been accustomed." Possibly these last words may be designed 
 ' to intimate, that fear of giving offence by leaving off the custom was 
 'a principal motive to the injunction. And if so, in proportion as 
 ' the danger abates, the injunction grows less important. Accord- 
 ' ingly they, who are intrusted with the execution of the Canons, 
 ' have not lately, if ever, inforced it, or laid stress upon it. And 
 ' indeed, as the greater part of most Congregation.-, disregard it, ex- 
 ' cept in the Creed, they ought not to judge hardly of those, who 
 'omit it then also: however proper they may think it for them- 
 ' selves, to distinguish that part of their belief, which peculiarly 
 'belongs to them as Christians, from the preceding, by this ges- 
 'ture.' {p. 432.).— Works. Vol. m. 
 
 Among more modern authorities, and in addition 
 to what we have cited in Volume B, we may quote the 
 following : — 
 
 Dr. Blomfield (late Bishop of London) states: — 'As to those 
 ' forms and ceremonies which, are expressly enjoined in the Rubric 
 ' or Canons, aud which, as is said in the 18th Canon, are intended to 
 "testify the people's humility, Christian resolution, and due 
 " acknowledgment that the Lord Jesus Christ, the true eternal 
 " Son of God, is the only Saviour of the world," I think that 
 ' upon the principle asserted by Bishop Butler they are clearly 
 ' reasonable, and that, being enjoined by the Church, they are 
 ' obligatory upon its members. Such are the various devotional 
 
1370 
 
 MOEHISG FHATEE. 
 
 ' postures prescribed in the Book of Common Prayer, and the doing 
 ' Urwly reverence when in time of Divine Service the Lord Jesus 
 ' is mentioned, as directed by the same Canon ; which custom, says 
 ' Hooker, " showeth a reverent regard to the Son of God," &c. 
 (see supra). — Charge A. D. 1852./). 43. 
 
 Dr. Bloomfield writes in his Annotations on the Greek text of 
 this passage: — 'the expression iu-rm 6v6/iaTi 'Iijo-ou most Protestant 
 ' Commentators regard as simply 'equivalent to ™ 'lnvov ; while 
 'Romanists convert the bowing at the name of Jesus to a mere 
 ' ceremony. A middle course will here, as often, be found nearest 
 ' the truth. The Apostle may have meant to represent the supreme 
 ' dignity of Jesus by such a form of expression as would designate 
 'that of a man in the highest dignity; namel}-, in not only ths 
 ' bowing of the knee to Him when present, but even at the pro- 
 'nouncing of His name; which is, 1 believe an Oriental custom. 
 ' At all events, the words designate the profound subjection of all 
 'created beings to the supreme dignity of Jesus; but they by 
 ' no means authorize any such empty ceremony as that of the 
 'Romanists.' 'Ei/twov: means, "in virtue of that dignity." {Phil. 
 ii. 10.)— Greek Testament. Vol. ii. p. 341. 
 
 The Rev. M. Plummkr after citing Canon 18. observes — ' This 
 ' due and lowly reverence should be done by all persons present, 
 ' whenever the Name of the Lord Jesus is mentioned during Divine 
 
 ' Service, and not merely in the Creed.' ( p. 83.) ' At the word 
 
 ' Son ' in all the Gloria Patns in some Churches they make a 
 ' reverence.' {p. 73.). — Observations on Book of Com. Prayer. 
 
 A writer in the British Magazine remarks: — 'The text of 
 ' Scripture {Phil. ii. 10, in reference to Isa. xlv. 23.) which asserts 
 ' that at the name of Jesus every knee shall bow, is certainly a very 
 ' important one, and the act of religious adoration thereby in- 
 ' culcated is a matter not to be lightly regarded, or to be treated as 
 ' a mere ceremony ; for do we not confess, by the nature of the act 
 ' as an Eastern custom, that the Lord Jesus was placed in the 
 ' highest state of dignity in which any man of power and influence 
 'could be placed; and do we not further confess from the Apostolic 
 ' assertion in the text, as coupled with Isaiah xlv. 22, 23, our belief 
 'in the divinity of our Saviour? Surely, then, the bomng at the 
 ' name of Jesus expresses a belief in an important article of the 
 ' Christian Creed, and thence the profound subjection that is 
 
 ' consequent on such a belief. Another correspondent apolo- 
 
 ' gizes for the omission of the People in this act of adoration 
 ' in all parts of Divine Service, excepting during the repetition 
 ' of the Creed, on the ground that they are kneeling at the time, 
 ' and hence this posture is one of sufficiently humble adoration. 
 ' Now Sir, this remark suggests a few considerations. If we acted 
 ' according to the letter of Phil. ii. 10, and did bow the knee, as 
 ' the Roman Catholics do, this might be sufficient apology, for 
 'then our knees are already bowed; but the fact is, that we are 
 ' accustomed to bow the head, and this further act of adoration 
 ' might be added to the one already observed by us. Might I 
 ' suggest, that since women are accustomed to curtsey at the name 
 ' of' 'Jesus, and since the curtsey is incompatible with the posture 
 ' of kneeling, and also since women form the more considerable part 
 
TIIE APOSTLES' CBEED EXCEPTED. 1371 
 
 ' of our Congregations, that the Men, missing the example of the 
 ' Women, or fearing to appear singular, or to cast reflections on the 
 ' Women, who are kneeling, have gradually omitted the custom?' — 
 British Magazine, May, 1641. /». 5G5. 
 
 223. — It must not be forgotten that the ' Amen ' 
 at the end of the Apostles' Creed is to be repeated by 
 Minister and People. 
 
 Tim Apostles' Creed excepted. 
 
 % '...Except only such Days as the Creed of Saint Athanasius is 
 ' appointed to be read.'— Book of Com. Prayer. 
 
 224. — This exception was not appended to the 
 Rubric before the Apostles' Creed prior to the last 
 Revision of the Prayer Book in 1662. In the previous 
 Liturgies of 1549, 1552, 1559, and 1604, the ' Creed of 
 St Athanasius' stood at the end of the Order for 
 Etening Prayed, headed by a Rubric appointing 
 it to be ' sung or said ' immediately after the 
 1 Benedictus.' In the Prayer Book of 1549, the 
 Athanasian Creed was directed to be used on six 
 specific Festivals; while in the subsequent Prayer 
 Books seven Saints' days were added, with the view 
 that the Creed should be publicly repeated once a 
 month throughout the year. This will be more fully 
 explained when we arrive at the Athanasian Creed 
 in due course. 
 
 225. — In the mean time, it will be only necessary 
 for us to say, that the use of the Creed of St 
 Athanasius in the place of the Apostles' Creed on the 
 days prescribed in the Rubric at the head of the 
 Creed of St Athanasius, and enjoined also in general 
 terms in the Rubric before the Apostles' Creed, is 
 imperative on the Officiating Minister. He should 
 therefore be careful to remember the Days appointed 
 in the Rubric at the head of the Athanasian Creed.* 
 (See postea.) 
 
 * In the American Liturgy, the Athanasian Creed is no 
 where introduced ; and in this place the Nicene Creed follows 
 the Apostles' Creed, with permission to the Officiating Minister 
 to use it instead of the Apostles' Creed, any time at his discretion. 
 
1370 
 
 JIOBNING PBATEE. 
 
 ' postures prescribed in the Book of Common Prayer, and the doing 
 ' linoly reverence when in time of Divine Service the Lord Jesus 
 1 is mentioned, as directed by the same Canon ; which custom, says 
 ' Hooker, " showeth a reverent regard to the Son of God," &c. 
 (see supra).— Charge A. I>. 1852. p. 43. 
 
 Dr. Bloomfikld writes in his Annotations on the Greek text of 
 this passage: — 'the expression ev ra oko>oti '\naov most Protestant 
 ' Commentators regard as simply 'equivalent to t» 'I»)<7oG ; while 
 ' Jiomanists convert the bowing at the name of Jesus to a mere 
 ' ceremony. A middle course will here, as often, be found nearest 
 ' the truth. The Apostle may have meant to represent the supremo 
 ' dignity of Jesus by such a form of expression as would designate 
 'that of a man in the highest dignity; namely, in not only tha 
 ' bowing of the knee to Him when present, but even at the" pro- 
 ' nouncing of His name ; which is, I believe an Oriental custom. 
 ' At all events, the words designate the profound subjection of all 
 'created beings to the supreme dignity of Jesus; but they by 
 ' no means authorize any such empty ceremony as that of the 
 'Romanists.' 'Eu-rwov: means, "in virtue of that dignity." {Phil. 
 ii. 10.)— Greek Testament. Vol. ii. p. 341. 
 
 The Rev. 11 Plummkr after citing Canon 18. observes — ' This 
 ' due and lowly reverence should be done by all persons present, 
 ' whenever the Name of the Lord Jesus is mentioned during Divine 
 
 ' Service, and not merely in the Creed.' ( p. 83.) ' At the word 
 
 ' Son ' in all the Gloria Patri's in some Churches they make a 
 ' reverence.' (p. 73.). — Observations on Book of Com. Prayer. 
 
 A writer in the British Magazine remarks: — 'The text of 
 'Scripture {Phil. ii. 10, in reference to Isa. xlv. 23.) which asserts 
 ' that at the name of Jesus every knee shall bmv, is certainly a very 
 ' important one, and the act of religious adoration thereby in- 
 ' culcated is a matter not to be lightly regarded, or to be treated as 
 'a mere ceremony; for do we not confess, by the nature of the act 
 'as an Eastern custom, that the Lord Jesus was placed in the 
 ' highest state of dignity in which any man of power and influence 
 ' could be placed; and do we not further coul'ess from the Apostolic 
 ' assertion in the text, as coupled with Isaiah xlv. 22, 23, our belief 
 'in the divinity of our Saviour? Surely, then, the boning at the 
 'name of Jams expresses a belief in an important article of the 
 ' Christian Creed, and thence the profound subjection that is 
 
 ' consequent on such a belief. Another correspondent apolo- 
 
 ' gizes for the omission of the People in this act of adoration 
 ' in all parts of Divine Service, excepting during the repetition 
 ' of the Creed, on the ground that they are kneeling at the time, 
 
 ' Now Sir, this remark suggests a few considerations. If we acted 
 ' according to the letter of Phil. ii. 10, and did bote the knee, as 
 ' the Roman Catholics do, this might be sufficient apology, for 
 'then our knees are already bowed; but the fact is, that we are 
 ' accustomed to bow the head, and this further act of adoration 
 ' might be added to the one already observed by us. Might I 
 ' suggest, that since women are accustomed to curtsey at the name 
 ' of Jesus, and since the curtsey is incompatible with the posture 
 ' of kneeling, and also since women form the more considerable part 
 
 ' and hence 
 
 adoration. 
 
THE APOSTLES' CBEED EXCEPTED. 
 
 1371 
 
 ' of our Congregations, that the Men, missing the example of the 
 1 Women, or tearing to appear singular, or to cast reflections on the 
 ' Women, who are kneeling, have gradually omitted the custom ?' — 
 British Magazine, Way, 1841. />. 565. 
 
 223. — It must not be forgotten that the ' Amen ' 
 at the end of the Apostles' Creed is to be repeated by 
 Minister and People. 
 
 The Apostles' Creed excepted. 
 
 % '...Except only such Days as the Creed of Saint Athanasius is 
 ' appointed to be read.' — Book of Com. Prayer. 
 
 224. — This exception was not appended to the 
 Rubric before the Apostles' Creed prior to the last 
 Eevision of the Prayer Book in 1662. In the previous 
 Liturgies of 1549, 1552, 1559, and 1604, the ' Creed of 
 St Athanasius 7 stood at the end of the Order for 
 Etening Prayek, headed by a Rubric appointing 
 it to be ' sung or said ' immediately after the 
 ' Benedictus 7 In the Prayer Book of 1549, the 
 Atlianasian Creed was directed to be used on six 
 specific Festivals; while in the subsequent Prayer 
 Books seven Saints' days were added, with the view 
 that the Creed should be publicly repeated once a 
 month throughout the year. This will be more fully 
 explained when we arrive at the Atlianasian Creed 
 in due course. 
 
 225. — In the mean time, it will be only necessary 
 for us to say, that the use of the Creed of St 
 Athanasius in the place of the Apostles 7 Creed on the 
 days prescribed in the Rubric at the head of the 
 Creed of St Athanasius, and enjoined also in general 
 terms in the Rubric before the Apostles' Creed, is 
 imperative on the Officiating Minister. He should 
 therefore be careful to remember the Days appointed 
 in the Rubric at the head of the Atlianasian Creed.* 
 (See postea.) 
 
 * In the American Liturgy, the Athanasian Creed is no 
 where introduced; and in this place the Nicene Creed follows 
 the Apostles' Creed, with permission to the Officiating Minister 
 to use it instead of the Apostles' Creed, any time at his discretion. 
 
1372 
 
 MORXING riJATER. 
 
 III. THE COLLECTS, AND PRAYERS. 
 
 The Preces —The Salutation. 
 
 ' And after that, these Prayers following, &c...the Minuter first 
 'pronouncing with a loud voice.' — Book of Com. Prayer. 
 
 (Minister and People standing.). 
 
 226. — The alternate petitions following, and similar 
 responsive versieles, were formerly called ' Preces ' to 
 distinguish them from the continuous Prayers which 
 were termed ' Orationes.' The Salutation, or mutual 
 intercession between Minister and People, involved in 
 the first two Versieles : — 
 
 ' The Lord be with yon. 
 ' Answer. And with thy spirit.— {Booh of Com. Prayer.) 
 is analogous to the exhortation, " Praise ye the Lord" 
 &c. before the Psalms. 
 
 This Salutation is considered to be of very early 
 origin, and to be derived from St. Paul's words in 
 2 Thess. iii. 16. ' The Lord be with you all; ' and 
 in 2 Tim. iv. 22, 1 The Lord Jesus Christ he with thy 
 spirit ; ' others derive it from Euth ii. 4. The 
 Council of Bracara {Canon 21. A. D. 563 ; al. 675.), 
 assigns it to the Apostles, thus : — 
 
 ' Placuit ut non aliter Episcopi, et aliter Presbyteri populum, 
 1 sed uno modo salutent dicentes, " Dominus sit vobtscum ": sicut in 
 'libro Ruth legitur (ii. 4.), et ut respondeatur a populo "et cum 
 ' spiritu tuo : " sicut ab ipsis Apostolis traditum omnis retinet 
 'Oriens.' &c. — Cone. Bracar. I. c. xxi. 
 
 It comes very fitly after profession of faith has 
 been made in the Creed; and, at the same time, it 
 forms an excellent incentive to devotion, and com- 
 munity of worship. 
 
 227. — In the First Liturgy of Edw. VI. (a. d. 
 1549.) this Salutation followed the Eesponses after 
 the Lord's Prayer; and preceded the Collects; the 
 words, 11 Let us Pray," being subjoined: but at 
 the Revision of the Liturgy in 1552 it took the 
 position it now occupies. 
 
THE SALUTATION - . 
 
 1373 
 
 In the few opinions subjoined a little difference 
 will be observed with regard to the origin of the 
 Salutation, which it would be well to be acquainted 
 with before passing to the consideration of the next 
 question, the posture to be used at the repetition of 
 it. 
 
 L'Estranc.k writes: — ' The Psahns, Lessons, and Hymns, having 
 'long imployed both Minister and People, they now address them- 
 ' selves to prayer again, the Priest greeting the People with this 
 ' form, called "therefore the Salutation of the Priest, whom they 
 ' re-salute with the Response, and with thy spirit, derived, as 
 ' many conjecture, from Ruth ii. 4. where Boaz said to the reapers, 
 ' The " Lord be with you,' and they answered him, ' The Lord bless 
 ' thee.' Very ancient it is, and one of the first formulas used in the 
 ' Christian Church (Durand). Ritualists observe that this form was 
 ' only an appurtenance to Ministers of the lower orb, and that when 
 ' the Bishop did officiate, he did use in lieu thereof. Peace be to you... 
 ' In-observed let it not pass, that this salutation did anciently 
 ' denote, as it is here applied, a transition from one Service to 
 'another, and so St. Chrysostom upnn the Colossians, {Horn. 3.) 
 'seems to render the mode of his time. (p. 82.). — Alliance of 
 Divine Offices. 
 
 Cosins says: — 1 St Chrysostom, upon these words of St Paul, 
 " me know not what to pray for as we ought, but the Spirit maketh 
 " intercession for us," telleth us, that in the Apostle's time, there was 
 ' no less peculiar inspiration to make a prayer in a Public Assembly 
 ' of the Church, than there was to prophesy, and to fortel things to 
 1 come, to cure diseases, to do miracles, and to speak strange 
 
 'languages The kind and nature of these public prayers which 
 
 ' the Church now useth, is the same that the Church used (when 
 ' the matters of them were inspired) even in the Apostles' time. 
 'And the People's answering here, as the fashion also was of 
 ' old, " and with Thy spirit," had then reference to the spiritual or 
 ' inspired grace of prayer, by which they were known to speak 
 'at the beginning.' {p. 22.).— This author also adds from St 
 ' Chrysostom {Horn. 18. in 2 ad Cor.'), " Bene precatur Sacerdos 
 " populo, et populus Sacerdoti. Nam cum Spiritu tuo nihil aliud est 
 " quam hoc. Sarum. Ante primam Orationem semper dicitur 
 " Dominus vobiscum," &c. (p. 23.). — Additional Notes to Nicholi/s 
 Booh of Com. Prayer. 
 
 Bp. Sparrow writes: — 'This divine Salutation taken out of 
 ' holy Scripture, (Ruthii.) was frequently used in antient Liturgies; 
 ' before Prayers, before the Gospel, before the Sermon, and at other 
 'times; and that by the direction of the holy Apostles, says the 
 ' Council of Bracca'ra. It seems as an Jntroit or entrance upon 
 'another sort of Divine Service, and a good introduction it is, 
 ' serving as an holy excitation to attention and devotion, by 
 ' minding the people what they are about, namely such holy 
 ' Services, as without God's assistance and special Grace cannot 
 ' performed ; and therefore when they are about these Services, the 
 ' Priest minds them of it by saying, " The Lord be with you." 
 
MOHNING PEATEE. 
 
 'The people answer, "And with thy Spirit." Which form is taken 
 'out of 2 Tim. iv. 22. and is as much as this; Thou art about to 
 ' offer up Prayers and spiritual sacrifices for us, therefore we pray 
 ' likewise for thee, that He, without whom nothing is good and 
 ' acceptable, may be with thy spirit, while thou art exercised in 
 ' these spiritual Services, which must be performed with the Spirit; 
 ' according to St Paul, (1 Cor. xiv. 15.) Thus the Priest prays and 
 ' wishes well to the people, and they pray and wish well to the 
 ' Priest.' ( p. 42). — Rationale. 
 
 Deax Comber observes: — 'Having all repeated our Creed 
 ' together, and thereby given good proof that we are members of 
 ' the Catliolick Church, and such as have a right to join in the 
 ' Prayers thereof, we now prepare ourselves to pray. And since 
 'Salutations have ever been the expressions and badges of that 
 'mutual charity, without which we are not fit to pray, therefore we 
 ' begin with an ancient form of Salutation, taken out of Holy 
 ' Scripture: the Minister commencing salutes the people with, " The 
 "Lord be with you" {Ruth ii. 4; Ps. cxxii. 8; 2 Thess. in. 16): and they 
 ' return it with a like prayer, 11 And with thy Spirit," (2 Tim. iv. 22.).. 
 'Which words have been of early use in the Christian Liturgies: 
 ' and indeed the phrase is the very words of St Paul; and St John 
 ' forbids us to say to any heretick " God speed," (2 John ver. 10, 11.) 
 ' But when the Minister hath heard every one in the congregation 
 ' repeat his faith, and seen by their standing up at it, a testimony of 
 ' their assent to it, he can now safely salute them all as brethren 
 
 ' and membersof the true Church: the People are going to pray, 
 
 ' which they cannot do without God's help, and therefore the 
 ' Minister prays that " The Lord may be with them," to assist them 
 ' in the duty, according to that gracious promise of our Saviour, 
 ' that when "two or three are met to pray, He will be with them, 
 ' (Matt, xviii. 20.). And since the Minister prays for all the People, 
 ' and is their mouth to God, they desire he may, heartily and 
 ' devoutly, offer up these Prayers in their behalf, saying, " The 
 ' Lord be with thy spirit." — (quoted in Mant's Book of Com. Prayer 
 in loco). 
 
 Dr. Bennet savs: — 'This form is taken from St Paul, who 
 ' saies to his Disciples, " The Lord be rvith you all," (2 Thess. iii. 16.) 
 ' By a man's spirit, in Scripture phrase, is frequently meant the 
 ' man himself. So that the People do in reality answer thus, " May 
 " God be with thee, as thou desireth he may be with us, in the oblation 
 " of our joint Prayers." And in this sense the word Spirit is us'd in 
 ' that very place, whence this form is borrow'd, viz. 2 Tim. iv. 22. 
 ' where the Apostle saies, " The Lord Jesus Christ be with your 
 "Spirit." (p. 62). — Paraphrase on Book oj' Com. Prayer. 
 
 Dr. Nichoixs states: — ' The use of this Versicle is very ancient 
 ' in the Church: it was enjoined by the Council of Bracara, which 
 'was held a. d. 675, that this form of salutation to the People should 
 ' be used by the Priest, before the celebration of the Eucharist; and 
 'gives this reason for it: Shut ab ipsis, &c. "Because all the 
 " Eastern Churches use it as an Apostolical Tradition." So that it 
 ' is plain from thence, that it was a form anciently receiv'd in the 
 'Church, long before the time of that Council. And both St. 
 'Chrysostom (in Coloss. Horn. 3.) and Epiphanius, (Haer. 475.) 
 
THE SALUTATION. 
 
 1375 
 
 ' derive this form, from our Saviour's form of salutation to the 
 'Apostles after the Resurrection, " Peace be unto you." And thus 
 
 'they are used in the Greek Liturgies St Chrysostom speaks 
 
 ' frequently of this mutual praying of the Priest and the People, 
 ' for each other: 'Ei/ QoiktoZs, k. t. \. "In these venerable mysteries, 
 " well does the Priest pray for the People, and the People for the 
 " Priest ; for by this expression, and with Thy Spirit, nothing else is 
 '•meant," &c. (Chrys. Bom. 18. in 2. Epist. Cor. Vid. Horn. 36. in 
 ' 1. Ep. Cor. Horn. 3; in Ep. ad. Coloss).' — Nicholls' Book of Com. 
 Prayer, in loco. 
 
 As Wheatly, and Shepherd, follow very much the sense, and 
 occasionally the ipsissima verba, of Comber, and Sparrow, in their 
 comments on this Salutation, their observations need not be cited 
 here. 
 
 The Rev. P. Freeman remarks: — 'The brief interchange of 
 ' benediction between Priest and People, " The Lord be with you : 
 " and with thy spirit," is of known antiquity, and seems to be 
 ' alluded to in St Paul's, " The grace of our Lord Jesus Christ be 
 " with your spirit," {Gal. vi. 18). St Chrysostom remarks that the 
 ' people's rejoinder, " and with thy spirit," is a recognition of the 
 'absolute need the Clergy had of the grace of the Spirit to effect 
 ' anything. It is a desire for the " stirring up of the gift," and 
 
 ' spiritual power, " that is in them " by virtue of their ordination 
 
 ' It may be remarked too, that this interchange between Clergy and 
 ' People of mutual prayer or desire for each other's good success in 
 ' the spiritual work of the sanctuary, is entirely in the spirit, and to 
 ' the purpose, of the old interchange of Confiteor and Misereator.' 
 ( p. 362). — Principles of Divine Service. 
 
 Posture at the Salutation. 
 
 228. With regard to the posture to be used 
 during the repetition of the Salutation, it may be 
 observed, that the kneeling, prescribed in the Rubric, 
 general opinion refers to the ' Prayers ;' from the 
 fact of a semi-colon separating the clause of the 
 direction relating to the Prayers from the one bearing 
 upon the first two Versicles. Thus : — 
 
 'And after that these Pr ay er s following, all devoutly kneel- 
 'ing ; the Minister first pronouncing with a loud voice. 
 
 And since no rule is laid down on this especial 
 point, custom has sanctioned the standing up by 
 Minister and People at the Salutation ; a posture for 
 which the Congregation are well prepared from being 
 on their feet at the conclusion of the Creed. The 
 kneeling should take place immediately after the 
 exhortation " Let us Prag." 
 
 4 T 
 
1376 
 
 MORNING PRATER. 
 
 Db. Rennet remarks :—' Till every person has done repeating 
 ' the Creed, and there is a silence in the whole Congregation, the 
 ' Minister should not pronounce those words, " The Lord be with 
 " you," These words also ought to be pronounc'd by the Minister in 
 ' a standing posture, they being address'd to the People. And after 
 ' the People have return'd their answer, the Minister should still 
 • stand, and pronounce these words, " Let us pray ;" and then give 
 ' the People time enough to kneel down, that there may not be the 
 ' least noise, and every person may be perfectly compos'd, and 
 ' ready to join, when the Minister begins the Prayers. And because 
 ' these words, " The Lord be with you" to which the People reply, 
 " And with thy spirit," and those also, " Let us pray," are all of 
 ' them directed and spoken, not to Almighty God, but only to men, 
 ' viz. by the Minister and People alternately to each other, therefore 
 ' care should be taken, that a difference be made in the tone of the 
 ' voice between these short forms of mutual compellation, and the 
 'Prayers themselves.' (p. 61). — Paraphrase on Book of Com. 
 Prayer. 
 
 Mr. Rogers, commenting upon the Rubric enjoining kneeling at 
 Prayers, remarks: — 'So generally was this practice adopted and 
 ' approved in the first ages of the Christian Church, that some of 
 ' the zealous and holy Fathers did not hesitate to rebuke even those 
 ' who stood during Prayers. But if standing was considered an 
 ' improper posture, what would they think, were they to come into 
 ' the Congregations of modern Christians, and see the greater part 
 ' of them silting ? They would undoubtedly conclude, either that 
 ' the spirit of Christianity was materially altered, or that its 
 ' influence was but little known amongst us. Certainly the religion 
 ' of the Bible does not consist in the mere external observance of 
 ' forms; yet it must be allowed, that those forms, which the Bible 
 ' itself prescribes for general use, ought to be generally adopted : 
 ' and kneeling in Prayer is one of these.' — (quoted in Mants' Book 
 ' of Com. Prayer, in loco.) 
 
 THE EXHORTATION. 
 
 ' Minister. Let us pray.' 
 
 (Minister and People standing.) 
 
 229.— This Exhortation stood before the Collects 
 in t\ie first Liturgy of Edward VI. (1549), indicating 
 a change from the alternate to the continuous form of 
 prayer ; it still occupies a like position in the Litany, 
 and in the Communion Office after the Command- 
 ments. At the Revision in 1552, the Exhortation we 
 are here considering took the place it now occupies, in 
 order to invoke the attention and earnestness of the 
 Congregation, while it marked also the transition 
 from the office of praise to that of prayer. This may 
 
THE EXHORTATION. 
 
 1377 
 
 be traced to the ancient usage of the Deacon in 
 the like case, exclaiming, enrevas ber)6a>p.ev, " Let us 
 earnestly pray." 
 
 230. — The posture employed by Minister and 
 People while this Exhortation is uttered is that of 
 standing. 
 
 The few authorities following will illustrate what 
 we have observed. 
 
 L'Estrange. writes: — 'The intention of the mind is never so 
 ' disposed to relax as in sacred exercises, either seized upon with 
 ' drowsiness, or withdrawn by straying thoughts. (Chrysost. in 
 ' Psalm, i.) Qeui Trpoowwrt? k. t. X. " When we come into God's 
 ' dreadful presence, we yawn and stretch our selves, we scratch and 
 ' scrub, we gape about us, or grow drowsie ; while our knees are 
 ' upon the ground, our minds are on wool-gathering, or about our 
 ' law-suits; " yea, as Cyprian saith well, " while we supplicate God 
 ' to hear our prayers, we do not hear them our selves." To 
 'summon and rouse us therefore to a fixt intention towards the 
 ' ensuing duty, the Church hath accustomed to call upon us often 
 1 with an " Oremus, Let us pray, an office anciently peculiar to the 
 ' Deacon, as is evident out of St. Chrysostom, Avstin and others. 
 ' And agreeable to this was the practice, of those who followed only 
 'natures dictates.' {p. 82). — Alliance of Divine Offices. 
 
 Dr. Nicholls observes: — 'This expression was anciently used 
 * by the Minister in Divine Service, after Lessons, or Psalmody, or 
 'any other part of the Litany which was not petition. St. Austin, 
 ' Epist. 106. ad Vitalem), speaks thus; " Numquid ubi audieritis, 
 "Sec. " When you hear the Priest of God, at His Altar, exhorting 
 "the People to pray, do ye not answer, Amen?" The like 
 ' excitation to attention in Prayer we find in the Greek Church, 
 ' 'Eu£a0f oi KuTiixovfievoi. " Pray 0 Catechumens." 'Eu£a8<= ol 
 ' evepyoifievot: "Pray, 0 possessed with evil spirit*? (Clem. Const. 
 ' Lib. viii. cap. 6). And ceridw/iev, and SenOu/icv cKTeuws; " Let us 
 "pray," and " Let us pray earnestly," are common expressions in 
 ' the Greek Liturgies.'— Book of Com. Prayer, in loco. 
 
 Bp. Sparrow observes :— ' These words are often used in an- 
 ' cient Liturgies, as well as in ours, and are an excitation to Prayer, 
 ' to call back our wandering, and recollect our scattered thoughts 
 'and to awaken our devotion, bidding us mind what we are about; 
 'namely, now when we are about to pray, to pray indeed, that is 
 ' heartily and earnestly. The Deacon, in ancient services, was 
 ' wont to call upon the People often, ektci/ws Sendw/xev " let us pray 
 "vehemently;" nay, enTevea-repov, "still more vehemently;" and 
 'the same vehemency and earnest devotion, which the manner of 
 ' these old Liturgies breathed, does our Church in her Liturgy call 
 ' for in these words, ' Let us pray ; that is, with all the earnestness 
 ' and vehemency that we may, that our prayers may be such as 
 ' St. James speaks of, active, lively-spirited, Prayers; for these are 
 
 4t 2 
 
1378 
 
 MORNING ABATER. 
 
 ' they that avail much with God These words, ' Let us pray,' as 
 
 ' they are an incitation to prayer in general, so they may seem to 
 ' be sometimes an invitation to another form of petitioning, as in the 
 ' Litany, and other places; it being as much as to say, Let us collect 
 'our alternate supplications by Versicles and Answers into Collects 
 ' or Prayers. In the Latin Liturgies, their Rubrics especially, 
 ' Preces and Oraiiones seem to be thus distinguish'd; that Preces, 
 ' or supplications, were those alternate petitions, where the People 
 " answered by responsive Versicles; Oralio, or Prayer, was that 
 " which was 'said by the Priest alone, the People only answering 
 'Amen.' (p. 43.). — Rationale. 
 
 Shepherd remarks on these words: — 'They here remind the 
 ' People, that as they are now solemnly entering upon the grand 
 ' duty of Supplication and Prayer, they should not suffer their 
 'thoughts to wander, nor their attention to abate; but that they 
 ' should pray with fervency, and with holy importunity besiege the 
 ' throne of Heaven. In other parts of the Service, they denote a 
 ' transition from one form of Prayer to another. In the Litany, for 
 ' instance, where they are prefixed to the Prayers, " 0 God, merci- 
 ' ful Father," and " We humbly beseech Thee," they signify, ' Let 
 ' us here change our supplications by Versicles alternately recited, 
 ' into Collects and Prayers,' and, at the same time are intended to 
 'excite the fervor of the Congregation.' (p. 253.)— FAuc. of Book 
 of Com. Prayer. Vol. I. 
 
 The Lesser Litany. 
 
 ' Lord have mercy upon us.' 
 &c. &c. &c. 
 
 (Minister and People kneeling.) 
 
 231. These Versicles, derived probably from the 
 Psalms, (Ps. vi. 2; li. 1; cxxiii. 3), comprise what is 
 called the Lesser Litany. By the introduction of 
 ' Clirist have mercy upon us,' they are three in number, 
 and serve to address each Person of the ever Blessed 
 Trinity. The use of the Greek formula, Kvpie /Xe'ijW, 
 may be traced to the period of the Constitutions 
 (Clem. Const, viii. c. 5, 6.) : and in St. Augustine's 
 age it was also employed (Ep. 278.). But these 
 words, ' Kyrie eleeton,' were in earlier times supposed 
 to possess a wonderful, and even miraculous efficacy ; 
 (Lurand. de Div. Off. I. iv. c. 12 ; Paul JDrac. I. (xiv.) 
 xvi. c. 24.) ; so superstitious, indeed, was the feeling 
 attached to the utterance of them, that our Eeformers, 
 iu admitting the supplication into the Book of Common 
 
THE LESSER LITANY. 
 
 1379 
 
 Prayer, thought it prudent to adopt a translation in 
 the place of the original ' Kyrie eleeson.' The design 
 of this Litany here is to prepare the mind for the 
 solemn and attentive utterance of that chief of prayers, 
 the "Lord's Prayer." It is similarly used in the 
 Offices of Matrimony, Visitation of the Sick, Burial 
 of the Dead, Churching of Women; and in the 
 Commination Service. 
 
 With regard to the manner in which this Litany 
 is to be repeated, and the posture to be assumed, 
 these points will be spoken of presently. In the mean 
 time we will introduce a few elucidatory opinions.* 
 
 L'Estrange observes: — 'These three Versicles antiquity called 
 ' the Lesser Litany, and of early admission they were, into the 
 'Service of the Church, being "mentioned iu the Constitutions 
 ' ascribed to Clemens {Lib. 8. c. 5.), 'E<p' Uaa-rto k. t. \. " At every 
 " of these allocutions of the Deacon, let the People say. Lord have 
 " mercy upon us." Fitly are they placed before the Lord's Prayer, 
 ' because expedient it is we implore God's mercy, before we resort to 
 4 Him in Prayer. The address in it is to the Three Persons of the 
 ' Blessed Trinity, and for that cause repeated thrice by the Greeks, 
 ' but the Western Church put Xpi<rTe e'\e'ij<re, " Christ have mercy 
 '' upon us," in the second place.' {p. 83). — Alliance of Divine Offices 
 
 Dr. Nicholas says : — ' This is a translation of the ancient Ver- 
 'sicle, " Kyrie eleeson," which, though a Greek expression, was con- 
 ' stantly used untranslated in the Latin Church. I confess, some of 
 ' the Latins and modern Greeks had a superstitious notion, of a 
 'strange efficacy in these words, and that several miracles had been 
 ' done by the reciting of them : (Durand. de Div. Off. Lib. iv. cap. 12. 
 ' Paul, Diac. Hist. Lib. xiv.). Therefore our Reformers have acted 
 ' with great prudence and moderation, to retain the ancient form, 
 'but yet to translate the words into the vulgar tongue; so that all 
 'imputation of a superstitious fondness to the original words might 
 
 'be removed It is repeated three times, that thereby an address 
 
 ' may be made to every Person of the Trinity. It is further to be 
 ' observed, that this short form of petition was thought to be of such 
 'force in the primitive times, that the heathens were willing to have 
 ' it transcribed into their worship.' — Book of Com. Prayer, in loco. 
 
 Bp. Sparrow remarks: — 'This short Litany, as it was called by 
 'some ancients, this most humble and piercing supplication to the 
 ' blessed Trinity, Father, Son, and Holy Ghost, was frequently used 
 ' in antient Liturgies, as it is to be seen in them, and also in the 
 
 * In the American Liturgy, this Lesser Litany, and the Lord's 
 Prayer, are omitted. 
 
1380 
 
 MOUNING 1'BAYER. 
 
 ' Council of Nas. Can. 5. a. d. 440, or thereabouts. " Because," saith 
 | that Council, "the sweet and wholesome custom of saying, " Kyrie 
 Eleeson," or, Lord, have mercy upon us, with great affection and 
 " compunction, hath been received into the whole Eastern, and 
 "most of the Western Church: therefore, be it enacted, that the 
 " same be used in our Churches at Matins, Evensong, and Com- 
 
 "munion-Service." It was anciently called, cfxTti^s Ueo-ia. the 
 
 'earnest or vehement supplication ".This excellent comprehen- 
 sive Litany is seasonable at all times, and in all parts of the 
 ' Service, after our singing of Hvmns and Psalms, after our hearing 
 
 'and confession of faith It may be observed, that this earnest 
 
 • and humble supplication was usually in old Services, and so is in 
 ' ours, set immediately before the Lord's Prayer, as a preparation 
 ' to it.' (/>. 44.)— Rationale. 
 
 Wiieatly says :— ' The Church hath such an awful reverence 
 ' for the Lord's Prayer, that she seldom suffers it to be used with- 
 ' out some preceding preparation. In the beginning of the Morning 
 ' and Evening Service, we are prepared by the Confession of our 
 'sins, and the Absolution of the Priest; and very commonly in 
 ' other places by this short Litany : whereby we are taught first to 
 ' bewail our unworthmess, and pray for mercy; and then with an 
 ' humble boldness to look up to heaven, and call God our Father, 
 ' and beg farther blessings of Him. As to the original of this Form, 
 'it is taken out of the Psalms, where it is sometimes repeated twice 
 ' together; to which the Christian Church hath added a third, viz: 
 ' Christ have mercy upon us,' that so it might be a short Litany or 
 'Supplication to every Person in the blessed Trinity: we have of- 
 ' fended each Person, and are to pray to each, and therefore we beg 
 'help from them all. It is of great antiquity both in the Eastern 
 'and Western Churches; and an old Council orders it to be used 
 ' three times a day in the Public Service.' (p. Ib0).—Rat. 111. of 
 Book of Com. Prayer. 
 
 Shepherd observes.—' These three Versicles were called some- 
 ' times the Lesser Litany (Litania minor), sometimes the earnest or 
 'vehement Supplication, (eKTevns iKecrta), being a most pathetic 
 ' address to each Person of the Trinity. When these Versicles were 
 ' used alone, as a short form of supplication, they had the nature 
 'and name of a Litany. The first and third Ve'rsicles are literal 
 ' translations of the ancient Kyrie Eleison. In the second Versicle 
 ' the word Lord was changed by the Latin Church into Christ, to 
 ' shew, that it was addressed to the second Person of the blessed 
 
 ' Trinity, and to denote His divine and human nature Kyrie 
 
 'Eleison, though a Greek expression, was superstitiouslv retained 
 
 'untranslated by the Latin Church When we consider the 
 
 'superstitious abuse of this ancient and valuable form, both among 
 ' the Greek and Latin Christians, we must admire the wisdom and 
 'the moderation of our first Reformers; their moderation in not 
 'expunging from the Liturgy what had been so grossly abused; 
 ' their wisdom in retaining this ancient form of supplication, but 
 ' at the same time translating it into English, that all imputation of 
 ' superstitious attachment to the original words might be removed.' 
 {p. 25i).—Eluc. of Book of Com. Prayer. Vol. L 
 
THE LESSEE LITANT. 
 
 1381 
 
 The Kev. P. Freeman says: — ' The " short Litany," or threefold 
 ' petition, " Lord have mercy," &c, ushering in the Lord's Prayer, 
 'Petitions, and Collects, is to the prayer, what the " Glory be" is to 
 ' the praise of the whole Office; a prayer setting the tone and fixing 
 ' the object of all the rest, by being addressed to the Holy Trinity. 
 ' It was triple, as with us, at its first occurrence in the old Eastern 
 'Offices; in our own it was threefold before the Lord's Prayer at 
 ' Lauds, though nine-fold at Prime.' {p. 363). — Principles of Divine 
 Service. 
 
 The Manner, and Posture. 
 
 232. With respect to the manner in which the 
 Lesser Litany is to be repeated, no express injunction 
 is laid down. The universal practice, however, is for 
 the Minister and Congregation to utter the Versicles 
 alternately : this gives the first and last Versicles to 
 the Minister, and the second Versicle, " Christ have 
 mercy upon us," and only this Yersicle, as the response 
 of the People ; the fact indeed of the second Versicle 
 being printed in italics would so determine it. The 
 Clerk and People are not to repeat after the Minister 
 the first, or last, Versicle, " Lord have mercy upon 
 us ;" although when this Litany is chanted, according 
 to the ancient usage, each Versicle is sung jointly by 
 Minister and People. 
 
 In the Liturgies of 1549, 1552, and 1559, there 
 was no distinction of type in these three Versicles ; 
 consequently, the distribution between the Minister 
 and Congregation was undetermined. At the Revisions 
 in 1604, and 1662, the second clause was printed in 
 italics, after the example of the Greater Litany, to 
 indicate that such was to be the response of the People, 
 or Choir. 
 
 233. The posture to be assumed by Minister and 
 People is that of kneeling as appointed in the Rubric 
 before the Salutation ; where it is directed : — 
 
 Tf. ' And after that (the Creed), these Prayers following, all devoutly 
 ' kneeling.' 
 
 The supplications of the Lesser Litany naturally 
 fall under the category of prayers ; and therefore re- 
 quire the attitude the Rubric imposes for Prayers. 
 
1382 
 
 MORNING PRAYER. 
 
 , . Bp- Overall, speaking of the second Supplication, says:—' This 
 ( is in different letters to shew, that according to the ancient custom 
 the People use to answer the Minister as at the end of the Litany. 
 And it is to be noted, that the Book does not every where injoin 
 and prescribe every little order, what should be said or done; but 
 takes it for granted, that People are acquainted with such common 
 things, and things always used already.'— (quoted in Mast's Book 
 of Common Prayer, in loco). 
 
 Wheatly remarks:— 'The Clerk and People are here to take 
 notice not to repeat the last of these Versicles, viz. " Lord have 
 mercy upon us," after the Minister. In the end of the Litanv, in- 
 deed they ought to do it, because there they are directed to say 
 all the three \ ersicles distinctly after him ; each of them being 
 repeated in the common Prayer Book, viz. first in a Roman letter 
 for the Priest, and then in an Italic, which denotes the People's 
 response. But in the daily Morning and Evening Service, in the 
 Oflice for Solemnization of Matrimony, in those for the Visita- 
 tion of the Sick, for the Burial of the Dead, for the Churching 
 of W omen, and in the Commination, where these Versicles are 
 single, and only the /second printed in an Italic character, there 
 they are to be repeated alternately, and not by way of repetition : 
 so that none but the second Versile, viz. " Christ have mercy upon 
 us, comes to the People's turn, the first and last belonging to the 
 Minister.' (p. lbl).— Rat. III. of Book of Com. Prayer. 
 
 Shepherd observes :—' The Latins likewise repeated the Ver- 
 sicles alternately, as we do; but among the Greeks, the supplication 
 was made by the common voice of the Minister and the People. 
 In the Romish Church these Versicles were repeated nine times.' 
 (p. 255.)— Eluc. of Book of Com. Prayer. Vol. C 
 
 THE LORD'S PRAYER (the second time). 
 
 If. ' Then the Minister, Clerhs, and People, shall my the Lord's 
 Prayer with a loud voice.' 
 
 (Minister and People kneeling). 
 
 234. The repetition of the Lord's Prayer in this 
 place is after the example of the ancient Service Books. 
 In the First Liturgy of Edward VI. (1549), the 
 Minister was directed to say the Lord's Prayer to the 
 end of the clause " Lead us not into temptation ;" the 
 remaining clause being preceded by the word 'Answer,' 
 to indicate that it should form a response of the 
 People; thus — 
 
 , ' T1 ]f n , the . Minister shall say the Creed, and the Lord's Prayer in 
 ' English, with a loud voice! &c. 
 
 'Answer. But deliver us from evil. Amen.' (1549). 
 
the lord's frayek (the second time). 1383 
 
 At tbe Revision of the Liturgy in 1552 the Bubric 
 took the form we now have, retaining, however, the 
 phrase, 'in English,' between the words 'Prayer' and 
 4 with ' ; and so it continued till the last Review in 
 1662, when the words, ' in English,' were omitted.* 
 
 Among the "Alterations" proposed in 1689, the 
 Rubric was amended thus : — 
 
 'Then the Minister, Clerics, and People, shall say the Lord's 
 ' Prayer, when there is neither Litany nor Communion.' — (Printed 
 ty order of the Honse of Commons. June 2, 1854). 
 
 The insertion of the Lord's Prayer here is designed 
 to form an introduction to the Prayers and Collects 
 following; and in defence of the usage we may cite 
 these authorities : — 
 
 Bissb observes: — 'Though this Prayer was said before, namely, 
 ' after the Absolution ; yet that was a distinct Office of itself, and 
 1 separated from this, on which we are now entering, by the inter- 
 'posal of two distinct offices: namely, of praise, as in the Psalms; 
 ' and of hearing, as in the Lessons. And therefore all now following 
 ' the Creed being a distinct Office, the insertion of the Lord's Prayer 
 ' here in the beginning serves, as to render it perfect, so also to 
 ' distinguish it.' — (quoted in Mant's Book of Com. Prayer, in loco). 
 
 Rogers says: — 'We are about to conclude this part of the 
 ' Morning Service with several important and solemn requests to 
 ' Almighty God. But after what model can we better form these 
 'requests, than that which is here prescribed? The repetition of 
 1 this form, which bears the royal stamp of Divine authority, may 
 ' probably be complained of by some. But the fervency of our 
 ' devotion will not be at all abated by the frequent use of it, if our 
 'minds are alive to its real excellences: nay, it may be fairly pre- 
 ' sumed, that to have this pattern before us, which our Saviour 
 ' Himself hath shewed us, will rather tend to animate our souls, 
 ' and lead us to urge our petition with renewed zeal, than be any 
 'impediment to our intercourse with the Father at the throne of 
 ' grace.' (ibid.) 
 
 Abp. Secker writes:— 'We subjoined the LdroVs Prayer to our 
 ' Confession, to obtain the confirmation of our pardon; so now we 
 ' prefix it to our requests, as a summary of our desires. And surely 
 ' saying it again at such a distance, and with so different a view, 
 ' cannot be thought a vain repetition.' (p. 437). — Works, Vol. in. 
 
 * In the American Liturgy the Lord's Prayer, the Lesser 
 Litany preceding, and all but the first and last pair of the Suffrages 
 following, are omitted. 
 
1384 
 
 MORNING PRATES. 
 
 Wheatly observes:— ' The Minister, Clerk, and People, are 
 'now again to say the Lord's Prayer, with a loud voice: for this 
 ' consecrates and makes way for all the rest, and is therefore now 
 'again repeated. By which repetition we have this farther ad- 
 ' vantage, that if we did not put up any petition of it with fervency 
 ' enough before, we may make amends for it now, by asking that 
 ' with a doubled earnestness.' (p. 150).— Rat. III. of Bock of Com. 
 Prayer. Corrie's Ed. 
 
 Shepherd states: — 'Concerning the repetition of the Lord's 
 'Prayer in this place we may observe, that the practice of the 
 ' Church is sanctioned by the example of the Author of this Prayer. 
 ' Christ Himself prayed three times, saying the same words. When 
 'it was repeated in the beginning of the Service, it was more par- 
 ' ticularly applied for the confirmation of our pardon and absolution. 
 ' Here it has respect to the following Prayers, which we have 
 ' reason to presume will be more acceptable on its account. And if 
 ' on the former occasion we did not offer any petition with suitable 
 ' earnestness, we have now an opportunity of compensating for the 
 'omission, by asking with greater fervencv. what was before too 
 ' slightly passed over.' {p. 2o7).—Eluc. of Book of Com. Prayer, 
 Vol. I. 
 
 Rev. J. Jebb says:— 'The Lord's Prayer, which follows, was 
 ' in ancient times said secretly, except in the two last clauses, 
 " And lead us not, &c, But deliver us, Sec." which were chanted as 
 ' Versicle and Response, with the usual cadences. In Marbeck's 
 ' book, this Verse and Response are preserved. But this ancient 
 ' use is not now kept up in any choir. It is chanted uniformly 
 ' upon one note, sometimes iu harmony, and with a cadence on the 
 ' word "Amen." (p. 360).— Choral Service. 
 
 235. The Doxology is omitted in this place, and 
 for the various arguments and opinions explanatory of 
 the omission, we must, for the avoidance of repetition, 
 refer our Eeaders to par. 60. 
 
 236. The Minister, Clerks, and People, are here, 
 as the Eubric directs, to repeat the Lord's Prayer 
 ' with a loud voice' : each sentence must be uttered 
 simultaneously ; i. e. by the Clerks and People with 
 the Minister, not after the Minister ; and all are to 
 be kneeling, as directed in the Rubric before the 
 Salutation (see par. 233) ; and as may be inferred 
 from the Eubric following the Lord's Prayer, 
 enjoining another posture. 
 
 Clerks. 
 
 237. In this Eubric is the first mention of 
 ' Clerks' in the Book of Common Prayer. The word 
 
CLERKS. 
 
 1385 
 
 was introduced into the Rubric at the Revision of 
 the Liturgy in 1552. These Clerks seem to have 
 been at first an inferior Order of Clergy subordinate 
 to the Incumbent, whom they assisted in the 
 performance of the Divine Offices. Every Incumbent 
 had at least one such Clerk. From the Canon law we 
 may gather some idea of their ancient functions : — 
 
 ' Ut quisque Presbyter qui plebem regit, Clericum habeat, qui 
 ' secura cantet, et Kpistolara et Lectionem legat; et qui possit 
 ' scholas tenere, et admonere suos Parochianos, ut filios suos ad 
 'fidem discendara mittant ad Ecclesiam; quos ipse cum ornni cas- 
 ' titate erudiat.'— Extra. I. 3. 1. 1. c. 3. 
 
 To make better provision for their maintenance, 
 
 duties of the Parish-Clerk : he ultimately degenerated 
 to a mere lay-official, to the position, in fact, he now 
 holds in our Parish-Churches generally. In some 
 few instances, the ancient standing of this functionary 
 exists in what is called a Clerk-in-orders ; whose office 
 we have already explained. (See Vol. A.) 
 
 There is one Provincial Constitution elucidatory 
 of this subject cited by Lyndwood, and which, though 
 assigned to Abp. Boniface (a. d. 1261.), is considered 
 by many to be either Winchelsey's or Reynolds's. 
 It is thus translated by Johnson : — 
 
 ' We have often heard from our ancestors that the benefices of 
 ' the holy water were from the beginning instituted with a view of 
 'charity, that poor Clerks in the schools might be maintained with 
 ' the profits thereof, till they by improvement were qualified for 
 ' something greater. And lest a wholesome institute by time run into 
 'abuse, we ordain that in Churches which are not above ten miles 
 'distant from the Schools which belong to the cities and castles 
 'within the province of Canterbury, [they] be conferred on poor 
 ' Clerks. And because disputes, which we ought to remove, do 
 'often arise between Rectors and Vicars of Churches and their 
 ' Parishioners about conferring such Benefices; now we ordain that 
 •the Rectors and Vicars, who are more concerned to know who 
 ' are fittest for such Benefices, do take care to place such Clerks in 
 'the Benefices aforesaid, who are best capable of serving them 
 ' according to their own desires in Divine Offices, and will be pliant 
 ' to their commands.' (p. 209). — Laws and Canons of the Church of 
 England. Part II. (Lib. A— C. T.) . Lyndwood. p. 142. 
 
1386 
 
 MOBNIXG PUAYER. 
 
 We shall speak more fully of the appointment 
 and duties of the Parish-Clerk hereafter, in the mean 
 time one or two illustrations of his function here may 
 be annexed. 
 
 Wheatly says:— 'By the Clerks in this Rubric (which was 
 ' first inserted in the second book of king Edward) I suppose 
 ' were meant such persons as were appointed at the beginning of 
 ' the Reformation, to attend the Incumbent in his performance of 
 ' the Offices; and such as are still in some Cathedral and Collegiate 
 'Churches, which have lay-clerks (as thev are called, being not 
 ' always ordained) to look out the Lessons, "name the Anthem, set 
 ' the Psalms, and the like: of which sort I take our Parish-Clerks 
 ' to be, though we have now seldom more than one to a Church.' 
 (p. 151).— Hat. III. of Book of Com. Prayer. Corrie's Ed. 
 
 Johnson observes:— 'It seems evident, that before, and at the 
 ' beginning of the Reformation, there were several persons to attend 
 ' the Incumbent in performing Divine Offices, especially in larger 
 ' Parishes, as there are still in Cathedral, and Collegiate Churches; 
 ' and these were all called Clerks, tho' they were not in Orders, at 
 ' least not all of them : of these, that Rubric is, I suppose, to be un- 
 ' derstood in the Burial Offices, viz. the Priest, and Clerk meeting 
 ' the corps, &c. In some Choires. those Singing-Men. who read the 
 'first Lesson, are called Lay-Clerks (a contradictory name) it is not 
 ' to be doubted, but before the Reformation, they were in some of 
 'the Inferior Orders, Psalmists, or Lectors at least; of this sort, 
 ' probably were those, who are, and have long since been called 
 ' Parish Clerks, whereof now there is but one in a Parish. (See 
 'Prov. L. 3. T. 1 Gloss.).'— Vade Mecum. p. 202. 
 
 Dr. Burn states:— 'It is to be observed, that Parish-Clerks 
 ' were heretofore real clerks, of whom every Minister had at least 
 ' one, to assist under him in the celebration of Divine Offices; and 
 ' for his better maintenance, the profits of the Office of Aquabajalus 
 '(who was an assistant to the Minister in carrying the holv water) 
 'were annexed unto the Office of the Parish-Clerk; so as, in after 
 ' times, Aqucebajalus was only another name for the Clerk officiating 
 ' under the chief Minister.'— Eccl. L. Phill. ed. Vol. in. p. 82. 
 
 THE SUPPLICATIONS. 
 
 %. Then the Priest standing up shall say,' 
 (The People Kneeling.) 
 
 238. These Versicles have been considered by 
 many as brief, though undesigned, prefaces, to the 
 Collects and Prayers following. They are nearly all 
 taken from the Psalms : the exception is " Give peace 
 in our time," &c, which, with its response, formed an 
 antiphon to the Collect for Peace at Lauds in the 
 
THE SUPPLICATIONS. 
 
 1387 
 
 unreformed Breviary. In 1549, it stood among the 
 Versicles in the place of " Peace he within her walls and 
 plenteousness within her palaces," which was employed 
 among the Versicles of Lauds and Prime. 
 
 In the 'Amendments' of the Eoyal Commissioners 
 in 1689 the following proposal occurs : — 
 
 ' The Versicles after the Lord's Prayer, &c. shall be read kneeling, 
 ' to avoid the trouble and inconveniences of so often varying pos- 
 ' tures in the Worship. And after these words, " Give peace in our 
 " time, 0 Lord," shall follow an answer promissory of somewhat on 
 'the People's part, of keeping God's laws, or the like; the old re- 
 ' ponse being grounded on the predestinating doctrine taken in too 
 ' strict an acceptation.' {p. 431). — Cardvvell's Conferences on the 
 Book of Common Prayer. 
 
 In the Copy of the 'Alterations' prepared by these Commissioners 
 the answer suggested was 
 
 " That we may serve Thee without Fear all the dales of our 
 "Lives." — (Printed by order of the House of Commons. June. 
 
 1854). 
 
 239. — The Psalms from whence these Versicles 
 are chiefly taken are as follow : — 
 
 The 1st couplet from Ps. lxxxv. 7: the 2nd couplet from 
 Ps. xx. 9: the 3rd couplet from Ps. cxxxii. 9: the 4th couplet 
 from Ps. xxviii. 9: the 6th couplet from Ps. li. 10, 11." 
 
 The following opinions will elucidate this matter 
 further : — 
 
 L'Kstrange remarks: — 'These Versicles, with their answers, 
 'are of Divine derivation. "Shew us Thy Mercy," &c. (Psal. viii. 
 '5, 7.). "God save the King," (1. Sam. x. 24). "Bear me, 0 
 ' Lord." &c. {Psal. iv. 1.). " Let Thy Priests," &c. {Psal. cxxxii. 
 '9.). " 0 Lord, save Thy People," &c. {Psal. ii. 8, 9.). " Shall it 
 ' not be good," &c. (2 Kings xx. 19.). " There is no strength in us," 
 •Stc. (2 Chron. xx. 12.). " Create in me," &c. {Psal. li. 10, 11.). 
 ' And in regard they are for the major part taken out of the Psalms 
 ' of David, the Priest is ordered to stand up.' {p. 83). — Alliance of 
 Divine Offices. 
 
 Sparrow observes: — 'The Priest beginning and the People 
 ' answering, contending in an holy emulation, who shall be most 
 'devout, in these short, but pithy ejaculations, or darts cast up to 
 ' Heaven. Such short ejaculations were much used by the devout 
 ' brethren, which St Augustine commends as the most piercing kind 
 
 'of prayer. {Ep. 121) And here I must further commend the 
 
 ' order of the answers of the People in all places of the Service 
 
 • In the American Liturgy, as before observed, all these 
 Versicles, with the exception of the first and last couplets, are 
 omitted. 
 
1388 
 
 MOBNING PEATEE. 
 
 ' where it stands. It refresheth their attention, it teaches them 
 ' their part at Publick Prayers, not to stand by and censure how 
 ' well the Priest plays the mouth of the Congregation : lastly, it 
 ' unites the affections of them all together, and helps to keep them 
 ' in a league of perpetual amity.' (p. 47). — Rationale. 
 
 Dr. Bennet says: — ' These Versicles, and all others elsewhere, 
 ' tho' they are vocally pronounc'd alternately by the Minister and 
 ' People, are notwithstanding to be mentally join'd in throughout 
 ' by them both. Now all these Versicles, except two, are taken out 
 ' of the Psalms, (p. 64). — Paraphrase on Book of Com. Prayer. 
 
 Dean Comber states: — 'Before the Minister begins to pray 
 ' alone for the People, they are first to join with him according to 
 'the primitive way of praying in some short Versicles and 
 ' Responsals taken chiefly out of David's Psalms, and containing the 
 'sum of all the following Collects; the first, "0 Lord, shew thy 
 " mercy, <fc," Ps. lxxxv. 7, being a petition for mercy and salvation, 
 ' answers to the Sunday Collect: the second, "0 Lord, save the King" 
 ' Ps. xx. 9, (according to the Greek translation,) for a blessing upon 
 ' His Majesty, answers to the Collects for the King and his family: 
 'the third, "Endue Thy Ministers, <fc," Ps. cxxxii. 9: and the 
 ' fourth, " 0 Lord, save Thy People, tfc," Ps. xxviii. 9, for the 
 ' success of Ministers and the prosperity of their People, these two 
 ' answer the Collect for the Clergy and People : the fifth : " Give 
 "peace in our time, &c," 1 Chran. xxii. 9, for safety from our 
 ' enemies, answers the morning and evening Collects for Peace and 
 'safety: the sixth, "0 God, make clean, &c," Ps. li. 10, 11, for the 
 'help of God's Spirit, answers the morning and evening Collects for 
 ' Grace. And thus we have the sum of all the ensuing Prayers, 
 ' which Minister and People must devoutly join in by this alternate 
 ' way of Responses, to fit them the better for the following Collects.' 
 — (quoted in Mart's Book of Common Prayer, in loco.) 
 
 Dr. Bisse remarks: — 'It appears that the suiting of these 
 ' Scriptural Sentences to the Prayers following could not have been 
 ' the intention of the original compilers of our Service, because 
 ' some of the Prayers, namely, those for the King, for the Royal 
 ' family, and for the Clergy and People, were added afterwards at 
 'different times: so that these Sentences were not designed as 
 ' compendiums of their respective Prayers, but rather the Prayers 
 ' were added as paraphrases on these Sentences. The result is a 
 'natural harmony of correspondence between them: so that the 
 ' different parts of the Service hang together, and answer to each 
 'other. Each Versicle and Answer being connected by the 
 'conjunction "and," or, as in one instance, by "because" they are 
 ' but a continuation of the same petition, though put into two 
 'Sentences, and appointed respectively for the Minister and the 
 ' People.'— (ibid). 
 
 Shepherd states: — 'From the recital of the Lord's Prayer we 
 ' proceed to the Interlocutory Petitions, all of w hich, except two, 
 ' are taken out of the Psalms". Whether it be entirely the tffect of 
 ' design or something must be attributed to accident, these Versicles 
 ' are an epitome of the Collects that regularly follow. The duty of 
 ' the Congregation is to join in the one, and to listen with attention 
 
THE SUPPLICATIONS — POSTURE. 1389 
 
 ' to the other.' This author adds in a note : — ' The Versieles stood 
 ' when several of the Collects were wanting. Hence I am disposed 
 1 to attribute something to design, but more to accident, unless we 
 ' suppose that the Collects were purposely framed to suit the Ver- 
 ' sides,' {p. 2o8).—Eluc. of Book of Com. Prayer. Vol. I. 
 
 The Rev. P. Freeman observes: — ' On all Sundays and Festivals, 
 'according to the Sarum Use, a Bidding Prayer, in English, was 
 'given out; then was said, in Latin, a Psalm (lxvii.), and the Lord's 
 'Prayer, followed by precisely this number of petitions; and, with 
 'one exception, the "self-same in topic, and nearly in expression as 
 
 'those we now have The order in which the" temporal powers 
 
 'and the Clergy were prayed for was here, as elsewhere in the old 
 ' Western forms, the reverse of that which we now have, both in 
 ' these petitions and in the longer prayers, and which has often been 
 ' severely commented on as a note of Erastianism. It is, however, 
 'the old Eastern order, both in the Liturgies and ordinary Offices; 
 ' and, indeed, we may add that it is the order prescribed by St Paul 
 ' himself. The words of the form of Bidding just referred to, bear a 
 'considerable resemblance to the earlier part of the Eastern Lauds, 
 ' of which the ruling idea is prayer for victory on behalf of faithful 
 ' kings, and for the the good estate of the whole Church and Clergy; 
 ' and it was not improbably derived from thence. And thus the 
 "petitions" before us would own a direct Eastern parentage, and 
 ' one which well illustrates their character and design. These 
 'petitions are also important as having a designed reference, ap- 
 ' parently, to the subsequent Collects and Prayers on the same 
 
 ' topics respectively And it is by no means improbable, though 
 
 ' we have no proof of the fact, that the filling in, at the later revisions, 
 ' of the scheme of our Collects and Prayers was suggested by the 
 1 headings which these petitions furnish.' {p. 364). — Principles of 
 Divine Service. 
 
 The Posture. 
 
 240. — By the direction of the Rubric, which was 
 introduced in the Revision of the Prayer Book of 1552, 
 the posture to be assumed by the Minister during the 
 repetition of these Supplications is to be that of stand- 
 ing. In the first Prayer Book of Edward VI. (1549), 
 the Rubric preceding the first Collect, and which 
 followed these Supplications, enjoined — " The Priest 
 " standing up and saying, Let us pray. Tlien the 
 " Collect of the dag." This implies that kneeling was 
 the attitude then observed by the Minister at the 
 repetition of these Versieles ; and it is in accordance 
 with that ancient direction that many Clergymen still 
 adhere to the practice of kneeling ; but this is a 
 departure from the Rubric of the Prayer Book of 
 1662, which is the one all the Clergy of the Church 
 
1390 
 
 MOKNIUG l'RAYEE. 
 
 of England of this day have pledged themselves to 
 conform to. The People are to continue Kneeling. 
 
 In the proposed ' Alterations ' of 1689, the words, 
 " Priest standing up" were struck out, and their place 
 supplied by the single word " Minister." 
 
 Si-arrow remarks: — 'The Priest, when be begins tbese short 
 
 "Prayers, is directed by the Rubric to stand The Priest or 
 
 'Minister, being a man of like infirmities with the rest of the Con- 
 ' gregation, a sinner, and so standing in need of grace and pardon, 
 ' as well as the rest, in all confessions of sins and penitential 
 'prayers, such as the Litany is, is directed to beg his pardon and 
 ' grace upon his knees. He being moreover a Priest, or Minister of 
 'the most high God, that hath received from Him an office and 
 ' authority, sometimes stands to signify that his office and authority. 
 ' Which office of his may be considered, either in relation to God or 
 ' the People. As it relates to God, so he is God's ambassador, 
 ' (2 Cor. v. 20.), to whom is committed the Ministry of Reconciliation, 
 ' in which respect he is to teach, baptize, consecrate the Holy Eu- 
 'charist, bless and absolve the penitent; and in all these acts of 
 ' authority, which he does in the name and person of Christ, he i9 
 ' to staiid. As his office relates to the People, so he is in their stead, 
 ' for them appointed by God to offer np gifts and sacrifices to God, 
 ' particularly the sacrifice of praise and thanksgiving, together with 
 
 ' their prayers The Ministers of the Gospel are appointed by 
 
 ' God to offer up the sacrifices of prayers and praises of the Church 
 ' for the People, thus to stand betwixt God and them ; and to shew 
 ' this his office, in these services he is directed to stand. By this 
 ' we may see what advantage it is to the People, that their Prayers 
 ' are offered up by a Priest.' {p. 48). — Rationale. 
 
 Wheatlt observes: — 'The Rubric which orders the Friest to 
 ' stand up to say these Versicles, (which was first added in 1552), 
 ' I imagine to have been founded upon the practice of the Priests in 
 ' the Romish Church. For it is a custom there for the Priest, at all 
 ' the long Prayers, to kneel before the Altar, and mutter them over 
 ' softly by himself: but whenever he comes to any Versicles where 
 ' the People are to make their responses, he rises up and turns him- 
 ' self to them, in order to be heard; which custom the compilers 
 ' of our Liturgy might probably have in their eye, when they 
 ' ordered the Minister to stand up in this place.' (p. 152). Dr. Come 
 ' in his edition has the following note: — ' This may have been the 
 'reason: yet there was no Rubric until 1662, which directed the 
 ' Minister afterwards to kneel when saying the Collects. In the 
 ' Rubric as revised in 1C89, it was proposed to omit the words 
 " standing up." — Rat. III. of Book of Com. Prayer. 
 
 Shepherd says: — 'The Priest is directed to stand during the 
 ' repetition of the Versicles. This Rubric was added in the second 
 ' Book of Edward VI.— Standing is here no doubt a very proper 
 'attitude; but kneeling seems equally proper, and is more conven- 
 ' ient to the Minister.' — In a note this author adds : — 'in the emenda- 
 ' tions proposed by the Commissioners of 1691, the Minister is 
 'directed to kneef. (Birch's Tillotson.) In our first English 
 
THE COLLECTS. 
 
 1391 
 
 1 Liturgy he did kneel during the repetition of them, for there he is 
 ' directed after they are said to stand up, when he says, Let us pray, 
 ' before the first Collect.' (p. 259).— Eluc. of Booh of Com. Prayer. 
 Vol. t, 
 
 THE COLLECTS. 
 
 241. — The origin of the word Collect, as applied to 
 the Prayers following, is very doubtful. Some think 
 it to be derived from the circumstance of the petitions 
 embodied in these Prayers being collected from the 
 Epistle and Gospel of the day, or from other parts of 
 Scripture. Some trace it to the meetings of the early 
 Christians being called " Collecta" whence, says Al- 
 cuin, " Precationes a populi collectione Collects ap- 
 " pellari coeperunt." (de Div. Off.). Others, as Wheatly, 
 Bisse, &c, suppose — from the observation of Walafri- 
 dus Strabo, " Sacerdos omnium petitiones compendios 
 "a brevitate colligit;" (cap. 22) — that the Collects are 
 so named from the Minister collecting into short 
 forms the prayers and petitions of the people, which 
 before had been divided between him and them in 
 Versicles and Responses. These Collects (orationes) 
 occupy the same place in our Liturgies, i. e. after 
 the Prayers (preces), as in the ancient Service Books 
 of Sarum, York, &c. : and the usage of repeating 
 Collects at the close of the Morning and Evening 
 Service has prevailed from very early times. We find 
 them ordered by the Council of Agde, a. d. 517. 
 They appear also in the Sacramentaries of Gelasius, 
 A. d. 494, and Gregory the Great, a.b. 590, patriarchs 
 of Home. Amalarius, a. d. 820, also speaks of the 
 " oratio consueta," or accustomed Collect, at the end 
 of Matins : and there is full evidence of the practice 
 not only in the Gallican Church, but in the Church 
 of Milan, and likewise in the Anglo-Saxon ritual. 
 (App. Hickes's Letters). 
 
 We will confirm our opinion by a few authorities, 
 and then proceed to the Collects in order. 
 
 L'Esteange says:—' Collects are so called, either because many 
 'petitions are contracted and collected into one body; or because 
 'they are gathered from several portions of Scripture, especially 
 
 4 u 
 
139i 
 
 MORNING PUAYEK. 
 
 ' united in one prayer. Others think they took their name from 
 'being collected out of the Holy Scriptures; for the Collect* for 
 ' Sundays and Holy-days are for the most part taken out of the 
 ' portions of Scripture appointed to be read as Epistles and Gospels 
 'for the day, or at least they are generally accommodated to them. 
 ' Both these accounts, as far as they go, are reasonable enough; but 
 ' they are definitions of the present sense of the word, rather than 
 ' explications of the origin of the name. Ecclesiastical writers of 
 'great authority relate, as Cassander has observed, that Collects 
 ' derived their name from their being repeated in the Stations, or 
 ' religious assemblies of the Roman Church. On these occasions, it 
 ' was customary for the Bishop or Priest, after the Introit, when 
 ' the People were collected, to recite prayers of this kind upon the 
 ' collection of the People, or the People so collected. Hence by a 
 'little deviation from the original meaning, Collects became the 
 'general name of prayers conceived in this manner and form. 
 ' But in ages more early than those, of which the writers men- 
 ' tioned by Cassander speak, the Greek 'E-jrutXtjo'is, and the Latin, 
 ' Collecta, meant the collection, recapitulation, and recommendation, 
 ' publicly made by the Bishop or Priest, of the prayers, which had 
 ' been privately offered up by the People. The private prayers had 
 ' been made by the People kneeling; the Collect or public recapitu- 
 ' lation was afterwards pronounced by the Minister alone, the 
 ' People all standing. To me, says Cassander, it appears not im- 
 ' probable, that all those prayers which were made at any meeting 
 ' of the People, even in the Morning and Evening Service, were 
 ' called Collects : and it is certain, that the ancient Church first 
 ' called these prayers Collects, from their being used when the 
 ' People were come together, and collected in religious assemblies.' 
 ( p. 259— 26i).— Elite, of Book of Com. Prayer. Vol. L 
 
 Waldo remarks ; — ' These Collects, both in the Morning and in 
 ' the Evening Service, were plainly intended to be constantly used 
 ' every day: and though few of us have an opportunity of doing this 
 ' in public, yet we may all use them so in private, making them a 
 ' part of our secret devotions. And indeed how can we so properly 
 ' begin and end the day, as with these pious addresses to our great 
 'Creator and Preserver? how so well imprint in our minds an 
 ' humble and grateful sense of our dependence on Him, who is the 
 ' Giver of all good gifts, both temporal and spiritual? Long forms 
 'of prayer may be irksome and tedious; and many persons have 
 ' neither time nor inclination to use them. But surely no Christian 
 ' can plead any good excuse for neglecting to employ at least some 
 ' few minutes of the day in the use of those excellent Prayers which 
 'our Church prescribes: which are the more excellent for being 
 ' short ; and are infinitely more useful and edifying than all other 
 ' devotional compositions whatsoever.' — (quoted "in Mast's Book of 
 Com. Prayer, in loco). 
 
 Rev. J. Jebb says: — 'These Collects balance, as it were, the 
 ' versicular petitions which preceded, and give a variety to the 
 ' Service, sufficient to keep up the attention, and to bring out in due 
 ' relief the different modes of devotion. The Collects preceding the 
 1 Anthem are respective of the Chnrch at large; those which follow 
 ' it, of the various degrees and orders of men within the Church. 
 ' But nil this beautiful order is marred by the common indiscrim- 
 
THE FIRST COLLECT. 
 
 1395 
 
 ' iuatiug method of performing the Service The Collects are all 
 
 ' constructed upon one uniform rule; consisting of three parts : the 
 'first being the commemoration of some special attribute of God: 
 ' the second, a prayer for the exercise of that attribute in some 
 ' special blessing: the third for the beneficial and permanent conse- 
 
 'quences of that blessing The Amen is frequently sung upon a 
 
 'cadence closing on the sharp seventh Tallis has harmonized 
 
 'the Amen, in a different manner for each Collect, the effect of 
 ' which is most sublime and devotional.' (p. 365). — Choral Service. 
 
 The Rev. \V. Maskell observes that i — ' Collects or " Orisons " 
 ' are said as the author of " The Mirrour" writes, " in the ende of 
 " eche bowre, for the Apostels when euer they were togyder, they 
 " kneled downe on theyre Knees, and prayed, or they departed 
 " asonder And he that sayth the oryson, stondeth turned to the 
 "este. For paradys from whens we ar exyled, ys in the estej and 
 " therfore thynkynge what we have loste, and where we are, and 
 " whether we desyre, we pray turned towarde the este." On the 
 origin of the term' Collect, this ancient authority adds: — "Yt is as 
 ' ' moche as to saye a gatherynge together, for before thys prayer ye 
 " dresse you to God, and gather you in onhed to prav in the person 
 " of holy Chirche, that ye sholde be the soner harde." (p. 36. ti.)— 
 Monum. Rit. Vol. u. 
 
 The First Collect. 
 
 f. 'Then shall follow three Collects, the first of the day 
 ' which shall be the same that is appointed at the Communion, tf-c. 
 ' all kneeling.' — Present Book of Com. Prayer. 
 
 (Minister and People Kneeling). 
 
 242. — The first Collect to be repeated here is the 
 one ' of the day' — the one appointed with its Epistle 
 and Gospel by the Table of Proper Lessons, and the 
 Calendar, to be used in the Communion Office. The 
 Rubric of our present Prayer Book in this respect 
 differs little from the Rubrics of the previous Litur- 
 gies. The only change made at the last Review in 
 1662 was the addition of the phrase, "all kneeling." 
 In the first Liturgy of Edw. VI. (1549) the word 
 ' daily' occurs between the words 'shall' and 'follow ;' 
 and the Rubric ended with a clause giving directions 
 as to posture, thus : — 
 
 ' The Priest standing up and saying, 
 
 ' Let us pray. 
 ' T/ten the Collect of the day.'— (1549). 
 
1396 MORNING PHATEB. — THE COLLECT. 
 
 The word ' daily? and the clause referred to, were 
 struck out at the Revision in 1552 ; and no other 
 alterations beyond these have been since effected. 
 The 'Amendment' following was proposed by the 
 Eoyal Commissioners in 1689, but it was rejected 
 with the rest of the suggestions propounded at that 
 time. In the ' Copy ' printed by order of tbe House 
 of Commons (June 2, 1854), the 'Amendment' thus 
 reads : — 
 
 ' The word " three " altered to ''these"; and the following note 
 ' added on the interleaf without direction to show whether it was to 
 ' be inserted as part of the Rubric : — The Collect for the day is not 
 ' [to] be used in the Morning Service when there is either Litany, 
 ' or Communion-Service with it." {p. 12). 
 
 243. — The chief design of this appointment of an 
 Epistle and Gospel, and attendant Collect, is to supply 
 the devout worshipper with a portion of Scripture for 
 daily or weekly meditation. By means of the summary 
 contained in the Collect his memory will be charged 
 with the scope of the Scripture, and afford a ready 
 fund of spiritual ideas for thought and reflection. 
 
 Bp. Sparrow writes- : — ' As on every day, or season, there is 
 ' something more particularly commended to our meditations by 
 ' the Church; so the first Collect reflects chiefly upon that, though 
 ' sometimes more generally upon the whole matter of the Epistle 
 ' and Gospel ; desiring inspiration, strength, and protection from 
 ' God Almighty, in the practice aud pursuance of what is set before 
 ' us.' {p. 54). — Rationale. 
 
 The Rev. P. Freeman remarks : — ' The Collect, even- one knows, 
 ' varies with the week ; but it is not so generally observed, or taken 
 ' into account, that it is of itself no random thing, but a reflection 
 ' of the mind and spirit of the Epistle and Gospel. Here, then, is 
 ' opened up a field of weekly study, really indispensable to a full 
 
 ' perception and right use of a portion of our Daily Offices The 
 
 ' Colled is endued with a wonderful power for carrying on through 
 ' the week the peculiar Eucharistic memories and work of the pre- 
 ' ceding Sunday, or of a Festival.' {p. 367). — Principles of Divine 
 Service. Vol. I. 
 
 244. — The Collect of the Sunday generally serves 
 for the whole week following ; as directed in the 
 Eubric at the end of the prefatory remarks in the 
 
 ♦ In the American- Liturgy the Rubric is similar to this pro- 
 posed alteration, thus: — 
 
 ' Then shall follow the Collect for the day, except when the Com- 
 ' munion-Service is rear! ; and then the Collect for the day shall be 
 ' omitted here.' 
 
ON CONCUEEENCE OE HOIA'-DAYS. 
 
 1397 
 
 Prayer Book on " The order how the rest of Holy Scrip- 
 ture is appointed to he read," where we find this in- 
 junction : — 
 
 ' 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.' 
 
 But when a Holy-day, or a Saint's day, occurs, the 
 Collect, Epistle, and Gospel, prescribed in the Liturgy 
 for such day will supersede the ordinary Collect, &c. 
 
 245. — The exceptional cases referred to in the 
 Kubric just cited have been long subject to diversity 
 of usage with regard 
 
 1st.— To the Collect, &c. to be preferred at the 
 concurrence of Sundays, Holy-days and 
 Saints'-days ; as well as 
 2nd.— To the Collect to be used at the Eves and 
 Vigils of Festivals. 
 What Collect, Epistle, and Gospel should be 
 selected on the concurrence of Holy-days and Saints' 
 days has been already discussed in Volume B; and 
 again, in the present Volume, the subject has been 
 fully brought under notice when explaining what 
 ' Lessons ' are to be read at the coincidence of a Holy- 
 day and Saint's-day. (see pars. 125 — 127. supra). 
 
 246. — In this place, therefore, it will be only 
 necessary to give a brief summary of what has been 
 already advanced, in so far as it may affect this Collect, 
 adding such authorities as may be needful; and re- 
 ferring our B«aders for further information to the 
 places above alluded to. 
 
 Rule I. An ordinary Sunday (i.e. one not peculiarly connected 
 with our Lord's ministry') yields to a Saint's-Dat, and a 
 Lesser Festival gives way to a greater. 
 II. Only one Collect, {the Collect of the Day selected) is 
 to be read in Divine Service, (except in those especial 
 instances where two or more are appointed by the Rubric, 
 as in Advent, and Lent). 
 III. The same Collect (or Collects) is to be read at the 
 Communion Service. 
 *.* The distinction between the Greater and the Lesser Festivals 
 has been clearlv pointed out in the von - full ' Table' given at 
 par. 126. supra. 
 
1398 MOBNING *HAYER.— THE COLLECT. 
 
 With regard to authorities, we will cite the 
 following : — 
 
 lip. Overall says the Sunday Service should give way to the 
 proper Service for the Festival. (See Vol. B. supra). 
 
 Wheatly's remarks not having been previously fully quoted, 
 we will give his opinions at large, with the few Notes annexed in 
 Br. Corrie's edition. Wheatly states : — 'In relation to the 
 ' concurrence of two Holy-days together, we have no directions 
 'cither in the Rubric or elsewhere, which must give place; or which 
 ' of the two Services must be used. According to what I can 
 ' gather from the Rubrics in the Roman Breviary and Missal, 
 ' (which are very intricate and difficult,) it is the custom of that 
 ' Church, when two Holy-days come together, that the Office for 
 'one only be read; and that the Office for the other be transferred 
 'to the next day; excepting that some commemoration of the 
 ' transferred Holy-day be made upon the first day, by reading the 
 ' Hymns, Verses. &c. which belong to the Holy-day that is 
 'transferred.' [In a Note is added: — 'A Festival may either be 
 'transferred or commemorated, but not botk.'] 'But our Liturgy 
 ' has made no such provision.' [In a Note is added: — ' Except as 
 'regards the observance of the 30th of January.] For this reason 
 ' some Ministers, when a Holy-day happens upon a Sunday, take no 
 ' notice of the Holy-day, (except that sometimes they are forced to 
 ' use the Second Lesson for such Holy-day, there being a gap in the 
 ' column of Second Lessons in the Calendar,) but use the Service 
 ' appointed for the Sunday ; alleging that the Holy-day, which is of 
 ' human institution should give way to the Sunday, which is 
 ' allowed to be of divine. But this is an argument which I think 
 'not satisfactory: for though the observation of Sunday be of 
 'divine institution, yet the Service we use on it is of human 
 ' appointment. Nor is there anything in the Services appointed to 
 ' be used on the ordinary Sundays, that is more peculiar to, or tends 
 ' to the greater solemnity of the Sunday, than any of the Services 
 ' appointed for the Holy-days. What slight therefore do we shew 
 ' to our Lord's institution, if when we meet on the day that He has 
 ' set apart for the worship of Himself, we particularly praise Him 
 ' for the eminent virtues that shined forth in some Saint, whose 
 ' memory that day happens to bring to our mind ? Such praises 
 ' are so agreeable "to the duty of the day, that I cannot but esteem 
 ' the general practice to be preferable, which is, to make the lesser 
 ' Holy-day give way to the greater ; as an ordinary Sunday, for 
 ' instance, to a Saint's day ; a Saint's day to one of our Lord's 
 ' Festivals ; and a lesser Festival of our Lord to a greater ; except 
 ' that some, if the first Lesson for the Holy-day be out of the 
 ' Apocrypha, will join the frst Lesson of the Sunday to the Holy-day 
 ' Service : as observing that the Church, by always appointing 
 ' canonical Scripture upon Sundays, seems to countenance their use 
 ' of a canonical Lesson even upon a Holy-day, that has a proper one 
 ' appointed out of the Apocrypha, if that Holy-day should happen 
 'upon a Sunday. But what if the Annunciation should happen in 
 'Passion-week';' [In a Note is added from Bp. Warburton .— 
 ' Then read the Office for the Annunciation : for as Passion-Sunday 
 ' is a Festival though in that week, and Holidays are of greater 
 
o>- utuMHMUunrai or holy-days. 1399 
 
 ' consideration than common Sundays, no doubt but the festival of 
 • the Annunciation takes place. Besides that the Trullan Council 
 ' (a. d. 683.) has provided that the Annunciation shall be observed 
 ' as a Festival, though in Lent ; making no exception for Passion- 
 ' week; Can. 52nd.']"' or either that or St Mark upon Easter-Monday 
 'or Tuesday? Or what if St Barnabas should fall upon Whit- 
 ' Monday or'Tuesday? Or what if St Andrew and Advent Sunday 
 ' both come together? In any of these concurrences I do not doubt 
 'but the Service would be differently performed in different 
 ' Churches. And therefore I take this to be a case in which the 
 'Bishops ought to be consulted; they having a power vested in 
 ' them " to appease all diversity, (if any arise.) and for the resolving 
 "all doubt concerning the manner how to understand, do, and 
 " execute the things contained in the Book of Common Prayer." 
 (p. 197.) — Rat. 111. of Book of Common Prayer. Dr. Corrie's 
 edition. 
 
 Shepherd thinks that the ordinary Sunday should yield to a 
 Saint's Day. (See Vol. B, and par. 127 of the present Vol. supra.') 
 
 Bishop Blomfield (late Bishop of London) says that the 
 Collect for the Saint's Day as n-ell as that for the Sunday should be 
 read when such days concur. (See par. 127 supra). 
 
 Bishop Maxt (late Bishop of Down and Connor, <fc.) writes: — 
 'When a Saint's day coincides with the Lords day, I prefer the 
 ' Collect for the former, which gives occasion for carrying into effect 
 ' the Church's mind in the special celebration, at the same time 
 'that due reverence is shown for the divine appointment. The 
 ' reading of both Collects is not agreeable to the provision of the 
 ' Church, who says " then shall follow three Collects : the first of the 
 ' day. On Good Friday there are more than one " of the day," 
 ' indeed there are three : but then they are set forth as u the 
 ' Collects," particularised as such in their proper place. During the 
 ' second, third, and fourth weeks of Advent, the Collect for the first 
 • Sunday is ordered " to be repeated every day nrith the other Cotlects " 
 ' for those days respectively: and every day in Lent, the Collect for 
 ' Ash-Wednesday, and on each of the" Holy days after out Lord's 
 ' Xatirity, the Collect for Christmas day is ordered " to be read after 
 ' the Collect appointed for the day : " in all these cases their being 
 " but one ■ Collect of the day." To use two, unless by the special 
 'ordinances of the Church, is at variance with her law. {p. 49.). 
 ' The same rule which regulates the first Collect for Morning 
 ' Prayer, should regulate that also at the Co>oirsiox. The Collect 
 ' of the day should in each case be the same : and if an additional 
 ' Collect, as in Advent and in Lent, and after Christmas day, follow 
 ' in the former case, it should follow also in the latter.' {p. 54.) — 
 Bor. LUurgica. 
 
 Bishop Warbcrtox (formerly Bishop of Gloucester) observes.— 
 ' In all these concurrences let the Saint have the preference ; because 
 ' the occasion is particular to that day: whereas the subject of the 
 'rest is common to other days, and so will have justice done to it on 
 ' other days.'— (quoted in />r. Corrie's edition of Wheatly. p. 199.) 
 
1400 
 
 MORNING PRAYER. 
 
 The Australian Bishops, in a Conference held at Sydney in 
 1850, decided that the Celled for the Saint's Day as well at that for 
 the ordinary Sunday should be used. (See Vol. B.) 
 
 The Rev. J. Jebb recommends that the Collect for the inferior 
 day should be read in addition to that of the superior day when 
 such concur. (See par. 127. supra). 
 
 The Rev. M. Plummer gives as a general rule that Saint's days 
 take precedence of ordinary Sundays; his exceptions we have 
 already quoted in par. 127, (supra). 
 
 The Rev. F. Proctor prefers also the Collect, &c. of the Saint's- 
 day before that of the ordinary Sunday, when such concur. (See 
 par. 127. supra). 
 
 247. — "With regard to the Collect to be read on 
 the Eves and Vigils of Festivals, this subject will be 
 handled in its proper place in the Evening Service. 
 There is one other consideration, which calls for our 
 attention here, viz : — 
 
 Announcing the Collect. 
 
 248. — It is a practice with many Clergymen to 
 announce the Collect for the day, saying — " Tlie Collect 
 "for the First Sunday in Advent." " TJie Collect for 
 " Christmas Day," and the like. Some are very precise 
 in this respect, employing in all instances the exact 
 words of the Prayer Book, saying, as in the latter 
 case : — " The Collect for the Nativity of our Lord, or 
 " the Birthday of Christ, commonly called Christmas- 
 " Day" and similarly, — "The Collect for the Epiphany, 
 " or the Manifestation of Christ to the Gentiles." This 
 usage is not ordered by any Eubric, and therefore, 
 should not, strictly speaking, be adopted. Indeed, 
 when two Collects are appointed to be used, as in 
 Advent and in Lent, we do not often find that those 
 who practise this method, attempt to give out the second 
 Collect. It ought not to be looked upon as essential for 
 the Congregation to be prompted in the order of their 
 worship : the educated know that the Collect follows 
 in this place, and, as regular attendants at the House 
 of God, they cannot be ignorant of the day, and of 
 the course of the Collects. The unlettered need not 
 
THE SECOND COLLECT FOE PEACE. 1401 
 
 the information, as they cannot follow in their Prayer 
 Books, and should rather have their attention exclu- 
 sively directed to the petitions comprised in the 
 Collect, which they inwardly repeat aiter the Minister. 
 The more usual practice is for the Clergyman to pro- 
 ceed to the repetition of the Collect without introduc- 
 tion. 
 
 Bp. Mant says: — 'To name the Collect for the day has no 
 ' authority, and is an unbecoming interruption of Divine Service.' 
 {p. 49).—Hor. Lit. 
 
 The Second Collect for Peace. 
 (Minister and People still kneeling). 
 
 249. — The ' Collect for Peace ' may be traced as 
 far back as the fifth century ; but when it was intro- 
 duced into our English Service Books is not known. 
 It will be found in the ancient Sacramentaries of 
 G-elasius, and Gregory, whence it was transferred to 
 the Sarum Breviary. This Collect differs from that 
 of the same name in the Evening Seevice, inasmuch 
 as we beg for " outward peace" — security against the 
 troubles of the world wherein we are about to occupy 
 ourselves — in the Moening ; while in the Eyening 
 we pray for " inward peace " — comfort and satisfaction 
 on our retiring to rest. 
 
 250. — The same posture of kneeling is to be ob- 
 served by both Minister and People during the repeti- 
 tion of this, as in the other Collects. 
 
 Bp. Sparrow remarks: — 'The second Collect is for Peace, 
 'according to St. Paul's direction, 1 Tim. ii. And Orbem Pacatum, 
 ' that the world might be quiet, was ever a clause in the Prayers of 
 'the primitive Church. And good reason: for Peace was our 
 ' Lord's legacy, " My Peace I leave with you," his new-year's gift, 
 ' Pax in Terris Xenium Christi ; He prayed for Peace, wept for it, 
 ' bled for it. Peace should therefore be dear to us, all kind of Peace, 
 ' outward Peace and all : for if there be not a quiet and peaceable 
 ' life, there will hardly be godliness and honesty, 1 Tim. ii. This 
 ' Collect then is fit to be said daily, being a Prayer for Peace.' 
 (p. 55).— Rationale. 
 
 Dean Comber writes: — 'Peace and Grace comprehend all 
 ' temporal and spiritual blessings, and therefore are to be the 
 
1402 
 
 MOUSING PKAYEB. 
 
 ' subject of our daily prayers The Greek Church prayed thrice 
 
 ' for peace in the daily Service: the Latin twice, as we also do in 
 
 'forms very ancient and comprehensive Peace is used in Scrip- 
 
 ' ture for all earthly blessings, because it is the mother and the 
 ' nurse of them all; it is the most comprehensive benefit on earth, 
 'and the type of heaven; wherefore the old Christians followed 
 'after it in their lives, and begged it in their prayers; and to 
 ' encourage us to pray for it, our " God " is represented here as 
 "the Author of Peace," (Isai. xlv. 7.), and "the lover of concord," 
 ' (Ps. cxxxiii. 1.). He keeps us in peace, and loves us when we 
 ' live in peace together, He makes us have peace from without, and 
 ' delights when we have concord within, and so no doubt will be 
 ' well pleased to hear us pray for that which he is so able to give, 
 " and so delighted with wherever He finds it.' — (quoted in Mast's 
 Book of Common Prayer, in loco). 
 
 Wheatly observes : — ' The second Collect, for Peace, both for 
 ' the Morning and Evening Service, are, word for word, trans- 
 'lated out of the Sacramentary of St Gregory; each of them being 
 ' suited to the office it is assigned to. In that which we use in the 
 ' beginning of the day, when we are going to engage ourselves in 
 ' various affairs, and to converse with the world, we pray for out- 
 ' ward peace ; and desire to be preserved from the injuries, affronts, 
 ' and wicked designs of men. But in that for the Evening we ask 
 'for inward tranquillity.' (p. 155). — Rat. III. of Book of Common 
 Prayer. Corrie's Ed. 
 
 Bisse writes: — ' Of these two Collects, namely, " for Peace" and 
 " for Grace," as they are intitled and distinguished, the former com- 
 ' prises all temporal goods, such as are " necessary for the body ;" 
 ' the latter all spiritual goods, such as are " necessary for the soul." 
 ' And in this sense and latitude they were understood by the com- 
 'pilers of our Liturgy: who therefore closed the Morning and 
 ' Evening Service here, adding only the prayer of St. Chrysoitom 
 ' and the Blessing. Thus they thought they a'uswered the purpose 
 'of assembling together, as stated in the "Exhortation; which was 
 ' to " ask those things which are requisite and necessary as well for 
 " the body as the soul." — (quoted in Mant's Book of Com. Prayer 
 in loco). 
 
 The Third Collect for Grace. 
 
 (Minister and People still kneeling). 
 
 251. — The ' Collect for Grace' is of equal antiquity 
 with that for ' Peace ;' and was particularly appointed 
 in the Sacramentaries of Gregory, and of Gelasius 
 (a. d. 494), to be used at Matins. It will be found 
 also in the Anglo-Saxon Offices, and the subsequent 
 Service Books. In the post-Keformation times, when 
 the various Services were combined into the two forms 
 
THE THIRD COLLECT FOR GRACE. 1403 
 
 of Morning, and Evening Prater, objections were 
 occasionally raised against the phrase " the beginning 
 of this day," employed in this Collect, from the 
 fact of the day being far advanced when these words 
 were repeated. Among the 'Alterations' proposed 
 by the Royal Commissioners in 1689, we find the 
 suggestion ' that the words, "the beginning of" be 
 omitted, but this was never effected ; so that the 
 Collect remains unaltered. 
 
 A few opinions as to the character of the Collect 
 are annexed : — 
 
 Bp. Sparrow writes:— ' The third (Collect) for Grace to live 
 1 well; for if there be not Peace with God by an holy life, there will 
 ' never be Peace in the World. No man can so much as think a 
 'good thought, much less lead a godly life, without the Grace of 
 ' God; therefore that is also prayed for, together with God's pro- 
 ' tection for the day or night follo'wing.' {p. 55). — Rationale. 
 
 Dean Comber says: — 'This follows the Collect for Peace, for 
 ' God hath joined them in Scripture, 2 Cor. i. 2; Gal. i. 3; and we 
 ' must not separate them in our devotions, because grace alone 
 ' makes peace true, beneficial, and lasting. The former Collect is 
 'for freedom from the evil of punishment; this from the evil of 
 ' sin.' — (quoted in Mant's Book of Com. Prayer, in loco). 
 
 Dr. Bennet observes: — 'The natural day of 24 hours is 
 ' divided into two parts, viz. 1. the beginning or former part 
 'thereof, from 12 at night to 12 at noon; 2. the night or latter 
 ' part thereof, from 12 at noon to 12 at night. So that the word 
 ' beginning in this place must not be understood too strictly, as if it 
 'signified only the day-break, or the former part of the morning. 
 ' Nor must the word night in the third Collect for Evening Prayer 
 ' be understood too strictly, as if it signified only that portion of 
 ' time when 'tis dark. Accordingly we find the Scriptures also 
 ' speaking much after the same manner, saying, " The Keening and 
 " the Morning were the first day," &c. Gen. i. 5. For as Bp. Patrick 
 ' observes upon the place, In the Hebrew language. Evening and 
 'Morning signifie a whole day.' {p. 71). — Paraphrase on the Book 
 of Com. Prayer. 
 
 Cosins remarks on this Collect, that it — 'shows when the 
 ' Morning Prayer should regularly be said, at the first hour of 
 ' the day, which is 6 o'clock in the morning, and not towards high 
 ' noon-day. or afternoon when the morning is past.' {p. 23). — 
 Add. Notes to Nicholl's Book of Com. Prayer. 
 
 Wheatly says : — ' The third Collects, both at Morning and 
 ' Evening, are framed out of the Greek Euchologion. That in the 
 ' Morning Service, for Grace, is very proper to be used in the be- 
 ' ginning of the day, when we are probably going to be exposed to 
 
1404 
 
 MOKNING l'EAYEE. 
 
 ' various dangers and temptations. Nor is the other, "for Aid 
 ' against all perils" less seasonable at night.' (p. 155).— Rat. III. of 
 Book of Com. Prayer. 
 
 252. — With this Collect the Office of Mossing 
 Pbayee used to conclude prior to the last Revision of 
 the Liturgy in 1662. The five Prayers following were 
 not introduced into the Daily Service in this place 
 before that period : and it is to the Scotch Liturgy of 
 1637 that we are indebted for their modern position; 
 a Eubric of which thus enjoins : — 
 
 ' After this Collect ended, followeth the Litany, and if the Litany 
 ' be not appointed to be said or snug that Morning, then shall next be 
 ' said the Prayer for the King's Majesty, with the rest of the Prayers 
 ' following at the end of the Litany and Benediction.' — (Keeling. 
 p. 24). 
 
 253. — In the Liturgies of 1559, and 1604, and the 
 Scotch Liturgy of 1637, these Prayers were placed at 
 the end of the Litany, whence they were transferred 
 in 1662 to the position they now occupy at the close 
 of the Moening Peayee. This will account, probably, 
 for their not coming under the category of Collects, 
 like those preceding; as they would have done had 
 they been introduced in 1549. In the ancient Service 
 Books this kind of Prayers obtained the name of 
 "Memories" (Commemorations) de Pace, de Gratia, 
 pro Rege, &c. : and it would seem that the practice 
 then prevailed as now of reading them at the 
 end of the Moenlng Seevice when the Litany was 
 omitted ; wherefore the Rubric was eventually added 
 to confirm the usage which had become very general. 
 
 Shepherd says: — 'I think the Prayers for the King's Majesty, 
 ' for the Queen and Royal Family, and for the Clergy and People, 
 ' were, before the Hst Keview, said after the Morning Prayer, and 
 ' were not used when the Litany was read.' (/>. 272). — Blue, of 
 Book of Com. Prayer. Vol. I. 
 
THE AXTHEM. 
 
 1405 
 
 The Anthem. 
 
 J. 'In Quires and Places where they sing here folloiceth the 
 'Ant he m.'— Present Book of Com. Prayer. 
 
 (The Minister and People standing. — Xehemiah ix. o.) 
 
 254. — The word 'Anthem' "is derived from the 
 Greek word dvrtyava, antiphon, that is, a Hymn sung 
 in parts, or by course. An injunction of Elizabeth's 
 permitted singing at the conclusion of Morning 
 Prayer, after which the live Prayers following were 
 occasionally said : hence, when the repetition of the 
 Prayers was ruhricatty ordered in 1662, the singing of 
 the Anthem retained its place, and was defended by a 
 specific Rubric, the one cited above. The Metrical 
 Versions of the Psalms were not then known, or pos- 
 sibly their use may have been ordered here for the 
 more simple capabilities of ordinary Parish Churches, 
 while the complex Anthem might have been reserved 
 for the ' Places ' possessing Quires. 
 
 255. — At the present day, the complaint against 
 the length of the Mob>"tn"g Service has quite super- 
 seded the direction of this Rubric, and the 'Anthem' 
 in this place is only heard in Cathedrals, and where 
 there are well constructed ' Quires.' Wheatly con- 
 ceives that singing is prescribed here for the con- 
 venience of the Congregation, to relieve them from 
 the weariness which would follow a long continuance 
 on the knees in prayer. Indeed, if singing is necessary 
 to effect a division in the Service, it is as appropriate 
 here as elsewhere. The practice, however, is rarely 
 used in Parish Churches in Moe>ts'g Pbatee ; and 
 where it is exercised, occasionally a Psalm, or Hymn, 
 supplies the place of the more elaborate Anthem. 
 
 Dr. Xicholls writes: — ' This word is derived from the Greek 
 ''AvTHpuiirii, which signifies (as Isidorus. (Lib. vi. cap. 18.) inter- 
 ' prets it) " Vox reciproca" ; &c. " One voice succeeding another;" 
 " that is, two Chorus's singing by turns." Socrates (Hist. Eccl. 
 ' Lib. vi. cap. 8.) relates this to be the rise of Anthems, or the wav 
 
1406 
 
 MOHNINO FKATBE. 
 
 'of singing Psalms alternately or anthcmwise. Ignatius, the third 
 ' from the Apostles, and Bishop of Antioch, and who himself lived 
 ' with the Apostles, saw a vision of angels praising the Holy Trinity 
 ' by hymns sung Anthtmwise ; and made report of his vision to the 
 ' Church of Antioch, from whom this tradition was propagated to 
 ' all Churches. So that whether or no there be credit given to this 
 'story, it is certain, that the singing anthemwise was universally 
 ' observed in Socrates's time, viz. about the year 440. Nay, almost 
 ' a century before him, we find this way of singing mentioned by 
 ' St. Basil the Great (Epist. Lxin.). And I think it can hardly be 
 'denied, but that the more Eastern Christians had this way of 
 'singing in use among them, from the beginning of Christianity; 
 ' for that passage of Pliny, before mentioned, does manifestly infer 
 'an Antiphonick way of singing; for " dicere carmen secum in- 
 ' vicem," can hardly have any other sense put upon it; as I could 
 ' prove by many passages out of ancient writers, especially Virgil 
 ' and Theocritus. There is no question to be made, but that the 
 ' Christians had this way of singing from the Jews. For 'tis plain, 
 ' that several of the Psalms, which were composed for the publick 
 ' use of the Temple, were written in Amebceick verse, as the 24. 118. 
 ' And I make no doubt, but that it is to this way of singing used in 
 ' the Temple, that that vision in Isaiah vi. alluded, when he saw 
 'the two cherubins, and heard them singing, "Holy, Holy," &c. 
 ' For these words cannot be otherwise explained, than of their sing- 
 ' ing Anthemwise ; for " they called out this to that chtrubin," does 
 ' properly relate to the singing in a Choire. one voice on one side of 
 ' the Choire, and a second on the other.' — Book of Common Prayer, 
 in loco. 
 
 Wheatlv observes: — 'Socrates attributes the rise of them 
 ' {Anthems) to St. Ignatius, who, when he had heard the angels in 
 ' heaven singing and answering one another in hymns to God, 
 ' ordered that, in the Church of Antioch, psalms of praise should be 
 ' composed and set to music, and sung in parts by the Choir in the 
 'time of Divine Service; which, from the manner of singing them, 
 ' were called dm-itpwua, Aniip/ions, or Anthems, i.e. hymns sung in 
 ' parts, or by course. This practice was soon imitated by the whole 
 ' Church, and has universally obtained ever since. The reason of 
 ' its being ordered in this place is partly, perhaps, for the relief 
 'of the Congregation; who, if they have joined with due fervour in 
 ' the foregoing parts of the Office, may now be thought to be some- 
 ' thing wean,-; and partly, I suppose, to make a division in the 
 ' Service; the former part of it being performed in behalf of our- 
 ' selves, and that which follows being mostly intercessional. And 
 ' therefore since it is now grown a custom, in a great many 
 'Churches, to sing a psalm in metre in the middle of the Service: 
 ' I cannot see why it would not be more proper here, than just after 
 ' the Second Lesson, where a Hymn is purposely provided by the 
 ' Church to follow it. I have already shewed the irregularity of 
 ' singing the hymn itself in metre: arid to sing a different psalm 
 ' between the Lesson and the Psalm appointed is no less irregular. 
 'And therefore certainly this must be the most proper place for 
 
 ' since it seems much more timely and conformable to the Rubric ; 
 ' and, moreover, does honour to the singing-psalms themselves, by 
 ' making them supply the place of anthems.' (p. 156). — Bat. III. of 
 Book of Common Prayer. 
 
 singing, (if there must be 
 
 before the Service is ended), 
 
THE ANTHEM. 
 
 1407 
 
 The Rev. J. Jebb remarks: — 'According to the use of the 
 ' Church of England, the word Anthem, as employed in this place, 
 ' means a text or passage from Scripture, or from the Liturgy, or a 
 ' metrical Hymn, set to ornate music, not after the manner of a 
 ' Chant, but to varied melodies; the choice of the words being left 
 
 'to the discretion of those in authority in the various Choirs It 
 
 ' was usually performed in a similar place before the Eeformation, 
 ' and we have distinct notice of its being used after the Reformation 
 'in the place now assigned to it, (that is, at the end of the Service 
 ' or after the third Collect,) in the Queen's Chapel and elsewhere: 
 ' besides traditional statements that this was customary {p. 369) ... 
 ' The metrical Psalms commonly used in Parish Churches may 
 'properly be considered in those places as Anthems, and ought to 
 ' be performed after the third Collect. But even supposing this 
 ' Rubric not obligatory in Parish Churches, where there is singing, 
 'still propriety, and the rationale of the Liturgy, ought to 
 ' recommend its adoption. That Psalmody ought not to precede 
 'the Morning or Evening Service has been already shewn; and 
 ' the structure of the Service shews that before the Litany at least 
 ' its use is most proper, as dividing the two offices. In this opinion 
 ' I am fortified by Dr. Bisse. " Since the singing Psalms are only 
 " permitted in our Church, this seems the most proper place for 
 "singing a Psalm, rather than after the Second Lesson" (p. 370)... 
 ' This Rubric is more stringent than any with respect to Choral 
 'performances: and in Choirs, the Anthem is a part of the Liturgy; 
 ' so that it would be less irregular to omit even the chanting of the 
 ' Psalms, than this prescribed part of the Service. But this 
 ' unauthorized omission not only mars the effect of the Liturgy, by 
 ' running into one, two Services, which are distinct, or two parts of 
 ' the Service, which have a different character, but also causes great 
 ' practical inconvenience to the Congregation. Many complain of 
 ' the great weariness occasioned by the length of time they are 
 ' obliged to kneel, from the prayers after the Creed, to the end of 
 ' the Litany inclusive : a complaint which in the case of the infirm 
 ' and delicate, is not without foundation. For this, however, the 
 ' Liturgy is not to blame, but those who set at nought its provisions. 
 ' If the Anthem were interposed, the desired relief of posture would 
 'be afforded: a relief in which the mind would also participate. 
 
 '(p. 372) It may be objected that the Anthem, in the Sunday 
 
 ' Morning Prayer must inordinately lengthen the Service. This 
 'would not be, were such interpolations omitted as the Psalm 
 ' before the beginning of the Service and after the Nicene Creed, or 
 ' the Voluntary. Now, if instead of this irregular practice, a short 
 'full Anthem, which need not take more than two or three minutes 
 ' in performance, were sung, the Service would be abbreviated, not 
 ' lengthened: and then, (which is an important consideration,) time 
 ' would be given for the singing of those Sacramental Hymns, the 
 ' Sanctus and Gloria in Excelsis, which are now but rarely 
 ' performed as they ought to be.' ( p. 373.) — Choral Service. 
 
 Bp. Mant says: — 'When this Rubric was framed, metrical 
 'versions of the Psalms were not in existence: since that time 
 'however Royal authority has been given for the use of some such, 
 ' which have accordingly been adopted in most other "places where 
 ' they sing," or in our Parish Churches, the " Anthem," technically 
 ' so called, being left to the " quires." Psalmody, authorized as it 
 
 4x 
 
 ♦ 
 
1408 
 
 MOttNINO 1'liAYEIi. 
 
 ' is, may be well accounted a legitimate parochial substitute for the 
 ' choral Anthem i and, conformably to the evident spirit, if not to 
 ' the strict letter of the law, this is its proper situation in our 
 ' Service. But for more edification, and in accordance with the 
 ' Church's principles, it is well that Psalmody be adapted to her 
 ' Liturgical provisions. In order to this, selections of Psalms are 
 ' desirable, appropriated to particular Sundays and Holy-days.' 
 (/>. 49.) — Hot. Liturgies. 
 
 The Rev. J. C. Robertson remarks on this Rubric: — 'It is so 
 ' worded as to imply that the framers considered the custom of 
 "quires and places where they sing" founded on one of Queen 
 ' Elizabeth's injunctions, a sufficient warrant for the performance 
 ' of an Anthem, and intended to exercise their own authority only in 
 ' directing at what stage in the Service it should be introduced.' In 
 a Note is added. — ' The use of the Prayers for the Sovereign, &c. 
 ' when the Litany is not read, was observed, but not prescribed 
 ' before the last Revision. Elizabeth by her injunctions allowed an 
 1 Anthem at the end of the Service, and after it these prayers were 
 ' usually said. Hence the position according to the present Rubric.' 
 ( p. 297). — How shall we conform to the Lit. 
 
 THE PRAYERS AND LITANY. 
 
 ' ^[. These five Prayers following are to he read here, except when 
 ' the Li tang is read ; and then onlg the two last are to be read, 
 ' as they are there placed.' — Present Book of Common Prayer. 
 
 (Minister and People Kneeling.) 
 
 256. — The Litany is directed by the Eubric 
 preceding it to be used at MoRinifG Peayeb on 
 Sundays, Wednesdays, and Fridays (see Litany 
 postea) ■. its omission, therefore, occurs on the 
 remaining week-days. On these latter occasions the 
 five Prayers referred to in the Eubric before us must 
 be employed. 
 
 The posture for Minister and People is that of 
 Kneeling. The first Prayer is for the reigning 
 monarch. 
 
 A Prayer for the Queen's Majesty. 
 
 257. — This Prayer for the Sovereign of the Bealm 
 is derived mainly from the Sacramentary of St 
 Gregory, and was inserted in the Liturgy of 
 Elizabeth (1559) from its more immediate original 
 to be found in the Prymer of Edward VI. (1553), 
 or from Berthelet's book entitled, " Psalms or Prayers 
 taken out of holye Scripture." (1545 — 154S). 
 
PRATER FOR THE liUEEtf's MAJESTY. 1409 
 
 Previous to the last Review in 1662 this Prayer was 
 placed towards the end of the Litany.* 
 
 258. — In case of change of the ruling monarch by 
 death, it is provided by the Act of Uniformity, 13 & 
 14 Car. II. c. 4. s. 25., that the names occurring in all 
 the Prayers, Litanies, Collects, &c. which relate to the 
 King, Queen, or Royal progeny, may be altered 
 from time to time so as to suit them to existing 
 circumstances. This alteration is not to be made by 
 individual Clergymen, but by competent authority, 
 which is held to be that of the Privy Council. 
 Thus :— 
 
 ' Be it further enacted by the authority aforesaid, that in all those 
 ' Prayers, Litanies, and Collects, which do any way relate to the 
 ' King, Queen, or Royal Progeny, the names be altered and changed 
 ' from time to time, and fitted to the present occasion, according to 
 ' the direction of lawful authority.' — (13 & 14. Car. II. c. 4. s. 25.). 
 
 Mr. A. J. Stephens, (Barrister-at-Lam}, explains this term 
 " lawful authority" in a note to this Section of the Statute in these 
 words: — 'Lawful authority :— i.e. (according to practice) of the 
 ' King or Queen in Council.'— Eccl. Statutes. Vol. i. p. 577. 
 
 The following observations will confirm what has 
 been advanced above : — 
 
 Wheatly says: — 'We have been hitherto only praying for 
 'ourselves; but since we are commanded to pray for all men, we 
 ' now proceed, in obedience to that command, to pray for the whole 
 ' Church; and in the first place for the King, whom, under Christ, 
 1 we acknowledge to be the supreme governor of this part of it to 
 ' which we belong. And since the supreme King of all the world is 
 1 God, by whom all mortal kings reign; and since His authority sets 
 ' them up, and His power only can defend them, therefore all 
 ' mankind, as it were by common consent, have agreed to pray to 
 
 •God for their rulers (This prayer) is taken almost verbatim 
 
 ' out of the Sacramentary of St Gregory, but was not inserted in 
 ' our Liturgy till the reign of Queen Elizabeth ; when our Reformers 
 ' observing that, by the Liturgies of King Edward, the Queen could 
 ' not be prayed for, but upon those days when either the Litany or 
 ' Communion-Office was to be used, they found it necessary to add 
 ' a form, to supply the defect of the Daily Service.' (p. 157). — 
 Rat. III. of Book of Com. Prayer. 
 
 ' In the American Liturgy this Prayer, and that for the 
 Royal Family, would, of course, be inappropriate; wo consequently 
 find in place of them, ' A Prayer for the President of the United 
 ' States, and all in civil authority' 
 
 4x2 
 
1410 
 
 MORNING PRATER. 
 
 Shepherd observes: — 'Not only the names, but the titles of 
 1 Christian kings were inserted in the ancient Liturgies, where they 
 ' were never spoken of, but in terms expressive of affection, and 
 1 most honourable respect. Loyalty to her King is the boast and 
 
 ' glory of the Church of England It was first added to our Book 
 
 ' of Common Prayer in the reign of Elizabeth, and in the sealed 
 
 ' books is entitled " a Prayer for " the blank being left to be 
 
 ' filled from time to time, as circumstances may require, by the Privy 
 ' Council, agreeably to the Act of Uniformity, passed in the reign 
 ' of Charles EL' (p. 275).— Elucidation of Booh of Com. Prayer. 
 
 A Prayer for the Eoyal Family. 
 (Minister and People still kneeling.) 
 
 259. This Prayer is attributed to the pen of 
 Abp. Whitgift, and was introduced into the Book 
 of Common Prayer at the end of the Litany by royal 
 mandate of James I. (1604) : subsequently, in the 
 reign of Charles I. (1625), the words, " the fountain of 
 all goodness," were substituted for the clause, "which 
 hast promised to he a father of th ine elect and of their 
 seed;'" as being more appropriate in the case of a 
 sovereign at that time without issue. In 1632, how- 
 ever, when there were the Prince Charles, and the 
 Lady Mary, the original words were replaced, and the 
 names of the royal children introduced into the Prayer. 
 But on the accession of Laud to the primacy in the 
 year following, the Archbishop's well-known aversion 
 to the tenets of Calvin is said to have led to the origi- 
 nal clause being finally superseded by the words " the 
 fountain of all goodness;" at the same time, from 
 political motives the names of " the Prince Elector 
 " Palatine, and the Lady Elizabeth his wife" were also 
 struck out by order of the Archbishop : while the 
 general expression, "the Royal family," was added in 
 order to include the remoter branches of the Boyal 
 blood. Dr. Cardwell relieves Laud of the responsi- 
 bility of effecting these alterations, although he may, 
 perhaps, be charged with suggesting them. {Confer- 
 ences, p. 234). 
 
 Dean Comber writes: — ' This was added in conformity to that 
 'ancient desire of the Persian emperor, {Ezra vi. 10), that the 
 ' Jewish Priests would pray for the life of the King and his sons. 
 
PRAYER FOR THE CLERGY AND PEOPLE. 1411 
 
 1 and among the Romans the heirs of the empire were prayed for as 
 ' well as the emperor, as Tacitus relates : the primitive Christians 
 ' also prayed for the imperial family ; and the Canons of old Councils, 
 ' both at home and abroad, do injoin it: and our Reformers have 
 4 composed an excellent form to do it by.' — (quoted in Mant's 
 Book of Com. Prayer, in loco. 
 
 Abp. Sf.cker observes: — 'Because the Royal Family are the 
 4 future hopes of the Publick, and in the meanwhile their whole 
 ' behaviour is of very great consequence to it ; we apply more dis- 
 ' tinctly than the ancient Church did, but surely with reason, to 
 " the Fountain of all goodness," who therefore is able to supply the 
 ' branches, as well as the root, for such blessings on every branch, 
 ' especially the principal by name, as their condition requires.' 
 (p. 441).— Works. Vol. m. 
 
 Wheatly remarks: — ' The primitive Christians prayed also for 
 4 the Imperial Family; and the Canons of old Councils both at 
 ' home and abroad enjoin the same. In our own Church indeed 
 ' there was no mention made of the Royal Family till the reign of 
 ' King James I., because after the Reformation no Protestant Prince 
 ' had children till he came to the throne. But at his accession, this 
 ' prayer was immediately added ; except that the beginning of it, 
 'when it was first inserted, was, " Almighty Cod, trltich hast pro- 
 "misedto be a Father of thine elect, and of their seed:" but this I 
 ' suppose, being thought to savour a little of Calvinism, was altered 
 'about the year 1632 or 33, when {Frederic the Prince Elector 
 ' Palatine, the Lady Elizabeth, his wife, with their princely issue, 
 'being left out), these words were changed into, "Almighty God, 
 ' the fountain of all goodness.' (p. 158).— Rat. III. of Book of Com. 
 Prayer. 
 
 A Prayer for the Clergy and People. 
 (Minister and People still kneeling). 
 
 260. — This Prayer is derived from the Sacrainen- 
 tary of Gelasius (a. d. 494), and was first introduced 
 into the English Services in the Liturgy of 1559. 
 Prior to the last Eevision in 1662, it was placed at the 
 end of the Litany, not as now towards the close of the 
 Mobning, and Evening, Prayer. Palmer tells us 
 that this Prayer is as old as the 5th century, and that 
 it has been used in the Church of England above 
 twelve hundred years. (1 Orig. Lit. p. 249). 
 
 261. — The term " Curates'' employed in this Prayer 
 comprises all the Clergy who have cure of souls ; it 
 was not till after the Eeformation that the word 
 acquired its more limited signification of a subordinate 
 
1412 
 
 MOKNIJJG PEATEK. 
 
 to the Incumbent. In the original, the expression is, 
 " prsetende super famulos tuos Pontifices," the word 
 ' Pontifices ' embracing the whole Clergy : the Bishops 
 being then distinguished as 'pontifices maximi.' 
 
 262. — In the 'Alterations' proposed by the Eoyal 
 Commissioners in 1689, the phrase, 'who alone workest 
 great marvels,' was expunged for the following, " the 
 Giver of all spiritual gifts;" but these ' Alterations ,' aa 
 we have before observed, were never carried out.* 
 
 Dr. Bennett observes : — ' Tis well known, that by the word 
 ' Curates in this place we are to understand, not those who are now 
 ' commonly so call'd, viz. such as assist an Incumbent in the dis- 
 ' charge of his duty; but the Incumbents themselves, with whom 
 ' the cure of the souls in a particular Parish is intrusted, accord- 
 ' ing to our Ecclesiastical Laws ; and who are therefore call'd 
 ' Curates, because they are to answer to God and the Church for 
 ' the Cura animarum.' (p. 73). — Paraphrase on Bk. of Com. Prayer. 
 
 Dean Comber says: — 'All the ancient Liturgies have peculiar 
 ' petitions for the Bishops and the Clergy, as well as for the congre- 
 ' gations committed to their charge ; Synesius, a primitive Bishop, 
 ' writes to his Clergy to pray for him in all their churches; and our 
 ' Saxon Councils ordain daily Prayers shall be made for the Bishop 
 ' and for the Church of God; which order we observe in this ancient 
 ' form.' — (quoted in Mant's Booh of Com. Prayer, in loco.) 
 
 Sparrow writes: — 'By Curates here are not meant Stipend- 
 ' iaries, as now it is used to signify, but all those, whether Parsons 
 'or vicars, to whom the Bishop, who is the chief Pastor under 
 ' Christ, hath committed the cure of souls of some part of his 
 ' flock, and who are thus the Bishop's Curates. The Bishop 
 ' with these Curates, and the flock or congregation committed to 
 ' their charge, make up a Church.' {p. 56). — Rationale. 
 
 Wheatly remarks : — ' That we might not want a form there- 
 1 fore suitable and good, this Prayer was added in Queen Elizabeth's 
 ' Common Prayer Book out of the Sacramentary of St. Gregory, in 
 ' conformity to the practice of the ancient Church, which always 
 ' had prayers for the Clergy and People By the word Curates 
 
 * In the Scotch Liturgy of 1637 this Prayer thus begins: — 
 ' A Prayer for the Holy Clergy. 
 ' Almighty and everlasting God, who only workest great and mar- 
 ' vellous things, send down upon our Bishops, Presbyters, and 
 ' Curates, and all Congregations,' &c. (Keeling. 51), 
 
 In the American Liturgy we read :— ' Almighty and everlast- 
 ' ing God, from whom cometh every good and perfect gift; send 
 ' down upon our Bishops and other Clergy, and upon the Congrega- 
 ' tions,' &c. 
 
THE OCCASIONAL PRAYERS, &C. 1413 
 
 ' in this Prayer, are meant all that are entrusted with the cure or 
 ' care of souls; whether they be the Incumbents themselves, who 
 ' from that cure were anciently called Curates ; or those whom we 
 ' now more generally call so, from assisting Incumbents in their 
 ' said cure.' (p. 159).— Rat. III. of Book of Com. Prayer. 
 
 Shepherd states:— 'The model from which this Prayer was 
 1 taken is found in Gregory's Sacramentary. The Prayer does not 
 'appear in either of Edward's books, though it stands in the 
 ' Breviary of Sarum, and is annexed to the Litany in some of 
 ' Henry's Primers. It was inserted in the first year of Elizabeth.' 
 {p. 283).)— Elve. of Booh of Com. Prayer. Vol. I. 
 
 THE OCCASIONAL PRAYERS, &c. 
 
 f . ' Prayers and Thanksgivings upon several occasions, 
 ' To be used before the two final Prayers of the Litany, or of 
 ' Morning and Evening Prayer. 1 — Present Book of Common 
 Prayer. 
 
 (Minister and People still Kneeling'). 
 
 263. — In this place, between the ' Prayer for the 
 Clergy and People' and the ' Prayer of St. Chrysostom,' 
 are to be introduced, according to the above Rubric 
 which stands at the head of the Praters and Thanks- 
 givings placed after the Litany, such of those Prayers 
 and Thanksgivings as circumstances may require. 
 The Prayer for the Parliament while it is sitting, for 
 the Ember Weeks when they arrive, and the General 
 Thanksgiving, are universally used ; and so likewise is 
 the 'Prayer for All Conditions of Men,' when the 
 Litany is not read. The remaining Prayers and 
 Thanksgivings are dependent upon the occasions which 
 may arise calling for their use ; and of which occa- 
 sions the Clergyman is to be the judge. In cases 
 of doubt or dispute, reference must be made to the 
 Ordinary to decide. 
 
 The characteristics of these Prayers and Thanks- 
 givings will be touched upon in their proper place.* 
 
 * In the American Liturgy, the 'Prayer for All Conditions of 
 Men,' and the ' General Thanksgiving,' are placed before the 
 ' Prayer of St. Chrysostom' in the Morning, and Evening, Offices; 
 but only the ' General Thanksgiving' is so placed in the Litany. 
 
1414 
 
 MOKTflUG PBATEB. 
 
 The Prayer of St. Chrysostom. 
 (The Minister and People still Kneeling). 
 
 264. — This Prayer is found in the Eastern Litur- 
 gies of St. Basil of Caesarea, and St. Chrysostom of 
 Constantinople ; although a doubt still exists whether 
 it is really so ancient as the time of those patriarchs : 
 this opinion is strengthened, by the fact of the 
 Prayer not appearing in the earlier mss. of St. Chry- 
 sostom's Liturgy : on which account also its author- 
 ship cannot with proof be attributed to the father 
 whose name it bears. It is a very appropriate con- 
 clusion of Public Worship, and well deserving of in- 
 troduction into the Eeformed Liturgy. In the first 
 Service Book of Edward VI. (1549) it stood at the 
 end of the Litany only, but was appended to the 
 Morning Prayer also at the last Eevision in 1662. 
 In the "Alterations" proposed by the Eoyal Com- 
 missioners in 1689, the title of this prayer was 
 amended to, ' A Prayer commonly called St. Chrysos- 
 tom's;' to mark the uncertainty attached to its 
 authorship ; but these changes have not been sanc- 
 tioned. 
 
 265. — The Prayer of St. Chrysostom is to be read 
 after the ' General Thanksgiving,' which, with one or 
 more of the prayers preceding it as circumstances may 
 require, is prescribed to be introduced here by the 
 Rubric at the head of the " Prayers and Thanks- 
 givings." The posture of Kneeling is still to be 
 observed by Minister and People. 
 
 Dean Comber writes: — 'Where ancient Liturgies afforded 
 ' proper prayers our Reformers chose to retain them rather than 
 ' compose new ones: therefore, as some are kept from the Western 
 ' Offices, so this is taken out of the Eastern, where it is daily used 
 ' in the Liturgies both of St. Basil, and St. Chrysostom, who is 
 ' agreed to be the author of it. And it is very proper for a con- 
 ' eluding prayer.' — (quoted in Mant's Book of Com. Pr. in loco). 
 
 Wheatly, after giving the opinion of Dean Comber, which we 
 have cited above, says: — ' Neither this nor the following benedictory 
 ' prayer, is at the end of either the Morning or Evening Service, 
 ' in any of the old Common Prayer Books; which all of them con- 
 ' elude with the third Collect. But the prayer of St. Chrysostom is 
 ' at the end of the Litany, from the very first book of King Edward; 
 
THE BENEDICTION. 
 
 1415 
 
 ' and the benedictory Prayer from that of Queen Elizabeth ; and 
 ' there also stood the prayers for the King, the Royal Family, for 
 'the Clergy and People, till the last Review. And I suppose, 
 ' though not printed, they were always used, as now, at the con- 
 ' elusion of the daily Service. For after the third Collect, the 
 ' Scotch Liturgy directs, that if the Litany be not appointed to he 
 ' said or sung, then shall follow the prayer for the King's Majesty, 
 ' with the rest of the prayers following at the end of the Litany, to the 
 'Benediction.' '(p. \60).—Mat. III. of Book of Com. Prayer. 
 
 Shepherd observes: — ' This is called the Prayer of St. Chry- 
 'sostom, because it is almost literally taken out of a Greek Liturgy, 
 ' commonly ascribed to him. The Church of England adopted it, 
 ' and placed it here, not knowing where to find a Prayer, or persons 
 ' able to compose a Prayer, more excellent and better adapted 
 ' to the conclusion of the "daily Service.' In a note is added ' It may 
 ' be necessary to inform some readers, that this Prayer does not 
 ' occur in any of the works of Chrysostom, which the learned admit 
 'to be genuine. Yet the Prayer is certainly very ancient; and 
 
 'might be the production of Chrysostom' This with some other 
 
 ' Prayers in our Liturgy, is not, like the greater part of the Prayers, 
 'addressed to the Father, but to the Son, to Jesus Christ, our 
 'Redeemer and Mediator. On this account the conclusion is 
 ' different from that of the Prayers in general.' {p. 2%).—Muc. of 
 Book of Com. Prayer. Vol. I. 
 
 THE BENEDICTION. 
 2 Cor. xiii. 
 (Minister and People still Kneeling). 
 
 266. — The use of a Benediction at the close of 
 Matins, or Moening Sebvice, occurs as early as the 
 third or fourth century : it is also spoken of by Bene- 
 dict (a. d. 530), and by Amalarius, a. d. 320. The 
 form used in the English Liturgy in this place (2 Cor. 
 xiii. 14.) is derived from the Eastern Liturgies of 
 Antioch, Cassarea, Constantinople, and Jerusalem, and 
 is of very early date. It is derived from the Apos- 
 tolical blessing of St. Paul, found frequently at the 
 end of his Epistles ; and by a little variation of 
 language, by substituting us for you, it has been con- 
 verted into a precatory benediction. The word 'fellow- 
 ship' seems to be derived from the ' societas ' of the 
 Latin Vulgate ; while the term ' communion' found in 
 the Authorized Version, may be traced to the Greek 
 original noivavia. Further, ' The love of God the Father,' 
 is a more correct translation than the shorter phrase 
 ' The love of God,' and would have been preferable, 
 as indicating with greater precision the First Person 
 
1416 
 
 MOENINO PEAYEE. 
 
 of that blessed Trinity so clearly indicated in this 
 passage of Scripture. It is on this account also that 
 it is preferred in Public Worship to the ancient 
 benediction, ' The Lord bless thee, and keep thee' &c. 
 (Numb. vi. 3), used in the Office for the Visitation of 
 the Sick. The addition of the word ' evermore ' is to 
 give greater force to the precatory form. 
 
 267. — This Benediction was not introduced into 
 the English Liturgy till the reign of Elizabeth ; nor 
 will it be found in all the editions of the Prayer Book 
 of that reign. It was first introduced into the 'Litany 
 used in the Queen's Chapel,' (1559); and at the Revi- 
 sion in 1662 it was placed also at the end of the 
 Moehing, and Eyening, Peatees. In the ante- 
 Beformation period the usual benediction at the con- 
 clusion of Prime was simply, ' Ln nomine Patris, et 
 ' Filii, et Spiritus Sancti ;' which was likewise the 
 general invocation when beginning any sacred duty. 
 The like usage is adopted in these modern times by 
 very many of our Clergy, who, before commencing 
 their Sermons, substitute for the usual Collect and 
 Lord's Prayer the Benediction, ' In the name of the 
 Father, and of the Son, and of the Holy Ghost.' 
 
 268. — The posture to be observed by Minister and 
 People during the repetition of this Benediction is 
 correctly that of kneeling; since the alteration of 
 St Paul's phraseology makes it a prayer addressed to 
 God. There are some of the Clergy of the Church of 
 England, however, who improperly depart from the 
 language of the Prayer Book, and take the original 
 formulary used by the Apostle in 2 Cor. xiii. 14, where 
 it ends with the clause, ' he with yotj all Amen.' This, 
 being addressed to men, and not to G-od, would, 
 therefore, remove the necessity of kneeling; they 
 consequently stand during the utterance of their 
 benediction. This change is contrary to the Statute 
 of Uniformity, 13 and 14 Car. II. c. 4, and therefore 
 is illegal, and not to be imitated. 
 
 Dean Comber says : — ' It was ever the custom to dismiss 
 ' the people from religious assemblies with a " final blessing " both 
 
THE BENEDICTION. 
 
 1417 
 
 ' in the Jewish and Christian Church, pronounced by the priest, 
 ' and received by the people on their knees ; nor ought any one 
 ' to go out before it was given. The Jews had a form of God's 
 ' making, and ours is indited by the Spirit, with which St Paul uses 
 
 'to close his Epistles Nor" are these only desired for us, but 
 
 ' pronounced over us, and conveyed to us by the Ambassador of 
 ' heaven, from whose mouth when we have received this blessing, 
 ' let us bow our heads, and return home in peace, saying, " Amen, 
 ' Amen," and God shall make it good.' — (quoted in Mant's Book of 
 Com. Prayer in loco.). 
 
 Dr. Bennett remarks: — 'These words are somewhat alter'd 
 ' from what they are in the Test from whence they are taken. 
 ' For, 1. The first Person is put for the second ; so that the Minister 
 ' shares in them. 2. The word evermore is added. Here I must 
 'observe, that tho' this conclusion is vocally utter'd by the 
 ' Minister alone, as the foregoing Prayers are ; yet the Congregation 
 ' must mentally speak it to God. For 'tis to be address'd to God, 
 ' and not to man. For tho' 'tis address'd to man by the Apostle, 
 ' yet the Church has turn'd it into a Prayer, and expressly calls it a 
 ' Prayer in the Rubric before the Prayer for the Queen. And there- 
 ' fore' the Minister is to kneel, whilst he utters it, as he does in using 
 ' the other Prayers.' ( p. 76.). — Paraphrase on Book of Com. 
 Prayer. 
 
 Wheatly writes : — ' The whole Service being thus finished, 
 ' the Minister closes it with that benedictory Prayer of St Paul, with 
 ' which he concludes most of his Epistles: a form of blessing which 
 ' the Holy Spirit seems, by the repeated use of it, to have delivered 
 ' to the Church to be used instead of that old Jewish form, with 
 ' which the Priest under the Law dismissed the congregation. 
 ' The reason of its being changed was undoubtedly owing to the 
 ' new revelation made of the three Persons in the Godhead. For 
 ' otherwise the Jews both worshipped and blessed, in the name 
 'of the same God as the Christians; only their devotions had 
 ' respect chiefly to the Unity of the Godhead, whereas ours 
 ' comprehend also the Trinity of Persons. I must not forget to 
 ' observe, that the form here used in our Daily Service is rather 
 ' a prayer than a blessing ; since there is no alteration either of 
 ' person or posture prescribed to the Minister, but he is directed 
 ' to pronounce it kneeling, and to include himself as well as the 
 ' people.' (p. 161.).— Rat. III. of Book of Com. Prayer. 
 
 Shepherd observes: — ' In their religious assemblies, it was the 
 'custom of the Jewish Churches to dismiss the Congregation with a 
 'final blessing, which was solemnly uttered by the Priest, and 
 'received with the utmost reverence by the people. For this 
 ' purpose the Church of England has here, and in some of the other 
 ' Offices adopted, with two variations, the words of St Paul, (2 Cor. 
 ' xiii. 14.) In consequence of turning the words addressed by Paul 
 ' to men, into an address to God, you was necessarily changed 
 ' into us, and the word evermore was added. It is not strictly a 
 ' Benediction or blessing. It is rather an intercessionary Prayer, 
 ' wherein the Priest implores a blessing for himself, as well as 
 ' for the Congregation. Though it is pronounced by the Minister 
 ' alone, the congregation ought mentally to address it to God. — The 
 
1418 
 
 MOBNING PUAYER. 
 
 1 Church has made it, and calls it a Prayer, and therefore the 
 ' Minister is directed to kneel.' ( p. 298.).— Eluc. of Book of Com. 
 Prayer. Vol. L 
 
 The Rev. M. Plummer writes: — 'The Priest should ttand up 
 and turn to the People when he says this blessing.' (p. 82.). — 
 Observations on the Book of Com. Prayer. 
 
 269. ' — The Prayer of St Clirysostom, and the 
 Benediction (2 Cor. xiii), as we have before observed, 
 are inserted also at the end of the Litany, they are 
 therefore only read from this place when the Litany 
 is not used during the Moening Pbayeb. 
 
 270. — At the conclusion of the Benediction, if 
 there be no additional Service, and no Sermon, the 
 Congregation retire ; but should the Communion 
 Office follow here, or a Sermon have to be preached ; 
 it is customary for a Psalm or Hymn, to be sung 
 by the asssembled People while the Officiating 
 Minister passes from the Reading Desk to the 
 Communion Table, or to the Pulpit. In such case, 
 the Clergyman before leaving the Desk ought to give 
 out the Psalm or Hymn, in accordance with that 
 Rubric in the Communion Service which directs that 
 
 ' Nothing shall be proclaimed or published in the Church, during 
 ' the time of Divine Service, but by the Minister.' 
 This duty, therefore, should not be suffered to 
 devolve on the Parish-Clerk, as too often is the case. 
 
 The Psalmody. 
 
 271. — It is customary where the combined Services 
 of Moening Peatee, Litany, and Communion, are 
 used, for the Congregation to sing some Psalm or 
 Hymn while the Officiating Minister is passing from 
 the Reading-Desk to the Communion Table. In 
 those Churches which aim at Rubrical exactitude 
 merely an ' Introit,' or ' Sanctus,' is played upon the 
 Organ on these occasions, although such performance 
 has no Rubrical sanction. "We need, hardly say, 
 that the restoration of obsolete usages, is, generally 
 speaking, much to be deprecated ; but when attempted 
 in defiance of the feelings and the prejudices of the 
 Congregation it is most blameworthy, and certain to 
 
THE PSALMODY. 
 
 1419 
 
 entail on the ill-judged, though it may be conscientious, 
 innovator much annoyance, and considerable loss of 
 influence. 
 
 272.— On the other hand, we have not much to say 
 in defence of the multitudinous collections of Psalms 
 and Hymns generally used in our Churches. They 
 have no ecclesiastical authority, and the choice is 
 usually dependent upon the bias or caprice of the 
 Incumbent. An authorized "Psalm and Hymn JBook" 
 for the use of the Church of England at large has long 
 been desired, and, according to the present constitution 
 of the Church, we regret to say, may be long expected. 
 Even the Metrical Version of the Psalms by Beady 
 and Tate, found at the end of the Prayer Books have 
 no law or canon prescribing its use, nor is it an 
 acknowledged part of the Liturgy of the Church of 
 England. Its predecessor, that by Stebnhold, 
 Hopkins, and others was equally without authority. 
 The Act of Uniformity of Edward VI. (154,9) 
 provided : — 
 
 ' That it shall be lawful for all men, as well in Churches, 
 ' Chapels, Oratories, or other places to use openly any Psalms or- 
 ' Prayer taken out of the Bible, at any due time, not letting, or 
 ' omitting thereby the Service or any part thereof mentioned in the 
 ' said Book ' {the First Book of Com. Prayer).— 2 & 3 Edw. vi. c. 1. 
 
 i. 7. 
 
 This provision, Collier (ii. 326) supposes, had 
 reference to the forth-coming Version of Sternhold 
 and Hopkins, which, however, did not make its 
 appearance till five years after (Steype's Eccl. Mem. 
 
 ii. 86), and never claimed the sanction of the Statute, 
 2 & 3 Edw. VI. In the Injunctions of Elizabeth 1559 
 (which we have already quoted in par. 16) permission 
 was granted — ' that in the beginning or in the end of 
 ' the Common Prayers either at Morning or Evening, 
 ' there may be sung an Hymn, or such like song to 
 ' the praise of Almighty Grod, in the best sort of 
 ' melody and music that may be conveniently devised' — 
 yet no mention is made of any Authorized or particular 
 Version of David's Psalms, so that sanction is only 
 given to the use of Psalms in Metre. Again, in 1641, 
 
1420 
 
 MORNING PKA.YEH. 
 
 we gather from the Committee of the House of Lords 
 that — ' It is very fit that the imperfections of the 
 
 'then lawful authority added unto them, to have 
 ' them publicly sung before and after Sermons, and 
 ' sometimes instead of the Hymns of Morning and 
 'Evening Prayer.' (Cabdwell's Conf. 277) : but still, 
 no legal authority is awarded to any especial Version. 
 In 1661, the Bishops repudiate the idea of ' the 
 ' singing of Psalms in metre being part of the Liturgy ' 
 (ibid. 342) ; and, therefore, metrical Psalms were 
 unauthorized, but yet the singing of Psalms in metre 
 was allowed, and so became customary; and the 
 practice has continued to this day by what is called 
 prescription 
 
 Dr. Nicholls writes: — 'It is not to be doubted but that the 
 ' singing praises to God is a great improvement of devotion ; since 
 ' few people are of so hard a make, and have so rough an ear but 
 'that they feel within themselves their affections raised, and their 
 ' love to God increased by numbers and musick. For this reason 
 ' the ancient Church of God among the Jews did, by the Divine 
 ' permission, make this a part of the publick Service in the Temple 
 ' of Jerusalem. (2 Sam. vi. 5. 1 Chron. xv. 16. 2 Chron. v. 12. 
 ' 2 Chron. xxix. 25.). And when our Saviour did find fault with 
 ' several human inventions, which the Jews had intermixed in their 
 ' worship, He did in no wise blame this institution. Even holy 
 ' David himself, an inspired person, composed several Hymns to be 
 'used in the Public Worship of the Temple. Nay, it is very 
 ' probable, that the most ancient Christians took this custom from 
 ' the Jews, and adapted it to their Public Worship; for Pliny relates 
 ' of the Christians in Trajan's time, that they did, Carmen Christo, 
 ' &c. " Sing an Hvmn alternately to Christ as to their God." — 
 (Plin. Ep. Lib. x. Ep. 97.).— Book of Com. Prayer in loco. 
 
 Bingham remarks : — ' But there were some disorders and 
 ' irregularities always apt to creep into, and corrupt the Psalmody 
 'and devotions of the Church: and against these the Fathers 
 ' frequently declaim with many sharp and severe invectives. 
 ' Chiefly they complain of the lightness and vain curiosity which 
 ' some used in singing, who took their measures from the mean and 
 ' practice of the Theatres, introducing from thence the corruptions 
 ' and effeminacy of secular music into the grave and solemn devotions 
 ' of the Church. We have heard St Chrysostoni before complaining 
 ' of men's using theatrical noise and ges"tures both in their Prayers 
 ' and Hymns. And here I shall add the reflection which St Jerom 
 ' makes upon those words of the Apostle, Ephes. v., " Singing, and 
 " making melody in your hearts to the Lord." Let young men hear 
 ' this, let those hear it who have the office of singing in the Church, 
 ' that they sing not with their voice, but with their heart to the 
 'Lord; not like tragedians, physically preparing their throat and 
 
 ' metre in the singing Psalms 
 
THE PSALMODY. 
 
 1421 
 
 ' mouth, that they may sing after the fashion of the Theatre in the 
 ' Church. He that lias but an ill voice, if he has but good works, is 
 ' a sweet singer before God. The other vice complained of was, the 
 ' regarding more the music of the words, and sweetness of the 
 ' composure, than the sense and meaning of them; pleasing the ear, 
 ' without raising the affections of the soul, which was the true 
 ' reason for which Psalmody and music was intended. St Jerom 
 'takes notice of this corruption in the same place, giving this 
 ' caution against it : Let the servant of Christ so order his singing, 
 ' that the, words that are read may please more than the voice of 
 ' the singer; that the spirit that was in Saul, may be cast out of 
 ' them who are possessed with it, and not find admittance in those 
 ' who have turned the House of God into a Stage and Theatre of the 
 ' people.' — Antiq. of Christian Church. Bk. xiv. c. I. §. 18, 19. 
 
 Shepherd says: — 'Psalmody, constituted a principal part of the 
 ' public worship of the primitive Christians. It was likewise usual 
 ' for the People, before the Service bet/an, and during any suspension 
 ' that took place, to exercise themselves in Psalmody. In our 
 ' Church it is customary to sing a few stanzas of one of the two 
 ' authorized alterations of the Psalms, after the Morning 
 ' Prayer and Litany are ended, and again, before the Sermon. In 
 ' these instances, the introduction of Psalmody is proper, and to 
 ' a certain degree, necessary. Without something of this kind, the 
 ' transition from the Litany to the office of the Holy Communion ; 
 ' and from the Nkene Creed to the Sermon, might appear too sudden 
 ' and abrupt. The intervention of a portion of a Psalm will 
 'likewise relieve the attention, and remove the languor, that may 
 ' occasionally arise from including in one Service three entire 
 ' Offices, (SIorning Prayer, Litany' and Communion) which 
 ' were originally distinct, and performed at different hours. (The 
 ' Morning Prayer was said at six, the Litany about nine, and the 
 ' office of the Holy Communion at a considerable distance of time 
 ' after the Litany.) The singing of Psalms, in itself a pleasing and 
 'affecting part of Divine Worship, is in some places, performed in so 
 ' cold and phlegmatic a way, by the dull drone of the Parish Clerk, 
 'as to be rendered entirely useless: and in others, the boisterous 
 ' and ostentatious clamor of what is called the band of Singers may 
 ' excite disgust, but cannot assist devotion. Though I am far from 
 ' regarding the singing of Psalms as one of the most essential or 
 ' principal parts of our Sunday Service; yet as nothing which contri- 
 ' butes to the decency of the public worship of God, or has a tendency 
 ' to raise or keep up devout affections, can be considered as a matter 
 ' of small importance, I shall here throw together a few hints on the 
 'subject of Parochial Psalmody. 1. It might be proper for all the 
 ' Congregation to stand during the Singing of the Psalm. This 
 ' practice, though enjoined by no rule, and probably contrary to 
 ' the more ancient usage of the Church of England, violates no 
 ' Rubric, and is consonant to the order of the other parts of the 
 'Daily Service.' — [In a Note is added: 'It was not then (at the 
 ' beginning of the reign of Elizabeth) the custom, nor has been 
 ' since, for the People to stand up whilst the Psalms were singing in 
 'Parish Churches. (See liishop Fleetwood's Letter about New 
 ' Ceremonies, p. 723, of his works). The Bishop objects to the 
 ' practice of standing principally on these two grounds: "lst.it is 
 ' an innovation, 2nd. intended merely to make a further difference 
 
1422 
 
 KOBsnra phayeh. 
 
 ' between those who were of different parties with respect to the 
 ' King and State affairs." But it has now no connection with 
 ' politics, being intended for shewing more reverence, and exciting 
 'greater devotion: and, if it is an innovation it is likewise a 
 'reform and an improvement.''] — 'When the Psalms are read, the 
 ' Congregation is directed to stand. Why should they sit, when the 
 ' Psalms are sung ? Whether Te Deum is sung or said, the People 
 ' are enjoined to stand. Te Deum is no doubt one of the finest 
 'Hymns that was ever composed by man: But is not equal 
 ' reverence, at least, due to the Psalms ? The propriety of standing, 
 'during the singing of the Psalms, was suggested in the beginning 
 ' of the present century. But the proposition being made by 
 'private men and without authority, the practice was rarely 
 
 ' adopted (2) The singing of Psalms should not be confined to a 
 
 'select band, nor to a small part of the Congregation, but all that 
 ' can sing, should join in the melody. (3.) The Psalms should be 
 'sung with modesty and humility : "all vociferous roar and squall 
 ' should be utterly banished. (4.) Every attempt at intricacy of 
 ' execution, all complex air, with whatever is difficult, or carries the 
 ' appearance of art, should be discouraged. I mean more par- 
 ' ticularly where the people are not skilled in the science of music. 
 ' (5.) The selection of proper portions of the Psalms is, perhaps Dot 
 'less necessary than the selection of proper music. The choice 
 ' of these .cannot with safety be committed to every Parish Clerk. 
 ' On this subject, therefore, the Minister might be consulted. 
 ' (C.) The Organ, considered merely as an accompaniment to the 
 ' voice is a valuable acquisition. Whilst it regulates the singing, 
 ' it encourages the modest and diffident to join in the Psalmody. 
 ' Where there is no Organ, the want cannot be supplied by any 
 ' other kind of instrumental Music. Violins, bassoons, flutes, &c. 
 ' ought to be entirely excluded.' (p. 299.). — Eluc. of Book of Com. 
 Prayer Vol. I. 
 
 Archdeacon Sandford observes : — ' It may be remarked that 
 'with a view to uniformity, the places for singing ought to be 
 'those pointed out in the rubric. Thus before the Lftany, and 
 ' after the third collect in evening Service, the introduction of a short 
 ' and solemn anthem, either in counterpoint, or in very simple 
 ' harmony, is in better keeping with the service, both in point 
 ' of music and of words, than most of the psalms and hymns which 
 ' are usually admitted; and besides being here more ecclesiastical, it 
 ' harmonises better with the devotions which follow. It ought 
 'to consist, in Parochial Churches, of a single movement; — and 
 ' solos and all attempts whatever at display, whether vocal or 
 ' instrumental, ought to be religiously eschewed. In like manner, 
 'between Morning Prayer and Communion Service, the Sanctus 
 ' is more in accordance with primitive and correct taste, than the 
 'use of metrical psalms or hymns, which seem more appropriate 
 'just before the Sermon, with a view to which the words may 
 ' be selected.'(p. 239.)— Parochialia. 
 
 The Rev. C. J. Robertson says: — ' The use of the Psalms while 
 ' the Minister is moving from one part of the Church to another 
 ' may be defended by a reference to the Introits and Graduate of 
 ' earlier Books.' {p. 283).— How shall me conform to the Lit. 
 
INDEX 
 
 TO THE LAWS AND USAGES 
 Affecting 
 
 PUBLIC WORSHIP— (MORNING PRAYER). 
 [Nos. XXIV to XXX. inclusive ; p. 1089 to 1420.] 
 
 ABSOLUTION, the H50 
 
 by whom to be said . . . 1160 
 
 posture at ... 1164 
 
 Address to Congregations on Rubrics . . . 1096 
 
 Alleluia Versicle, The ..... 1209 
 
 A Iterations illegal ...... 1131 
 
 in the Lessons .... 1278 
 
 Amho, The ....... 1268 
 
 Amen, The, by whom said .... 1150,1166 
 
 at conclusion of the Doxology . , 1241,' 1244 
 
 at reception of the Elements. . . . ]169 
 
 none at the Te Deum .... 1296 
 
 rule as to type ..... 1167 
 
 when chanted ..... H68 
 
 A nnouncements when to be made . . . 1347 
 
 Announcing the Lessons ..... 1289 
 
 Psalms of the Dag .... 1240 
 
 the Psalmody ..... 1418 
 
 Anthem, The ...... 1405 
 
 Apocryphal Lessons ...... 1264 
 
 announcing .... 1290 
 
 Books omitted .... 1258 
 
 Apostles' Creed ..... 1354 
 
 manner of saying . . . 1356 
 
 bowing at the name of Jesus . 1366 
 
 posture at .... 1362 
 
 turning to East at . . 1364 
 
 when excepted .... 1371 
 
 Aquaba.jalus, The ..... 1385 
 
 Alhanasian Creed, when used .... 1371 
 
1424 
 
 INDEX TO VOLUME C 
 
 BANNS of Marriagi;, publishing 
 
 after Second Lesson 
 calendar months 
 Jets for 
 
 forbidding Banns 
 form and manner of 
 form of Certificate 
 from Banns Book 
 if Church under repair 
 if no Church 
 if resident in divers Parishes 
 in Communion Office 
 Names, Christian 
 
 if false 
 
 of illegitimate children 
 Republication of • . 
 seven Days notice, 
 time of publishing 
 Baptisms after Second Lesson 
 
 during Divine Service 
 Barnabas, St., Parochial Church Guide 
 Beginning of Divine Service 
 Benedicite, The 
 
 instead of the Te Deum 
 posture at 
 when used . 
 Benediction, The 
 
 posture at 
 Benedictos, The 
 
 posture at . 
 Bible, Chapters and Books omitted in Lessons 
 
 expurgation of passages in 
 Book markers arrange 
 Bowing at name of Jesus 
 
 on entering Church . 
 to the altar 
 
 CANTICLES, chanting the . 
 Chanting ..... 
 
 the Canticles 
 Churching of Women, when . 
 
 where 
 
 after Second Lesson 
 
 Church Music, history of 
 Cleroy and People, Prayer for the 
 Clerks, the term explained . 
 Collects, The ... 
 Collects and Prayers ... 
 Collect ok the Day , 
 
 announcing 
 
 at concurrence of Holy- Days 
 
 its use 
 
 serves for the week 
 
INDEX TO VOLUME C 
 
 Collect for Grace 
 
 for Peace 
 
 Concurrence of Uohj- Days, Collects at 
 Lessons at 
 
 Confession, The General 
 
 how said 
 
 posture at 
 Conformity of the People 
 Congregation when to Kneel 
 to stand 
 
 Creed, The . 
 
 Apostles' 
 
 manner of saying 
 posture at 
 turning to East at 
 use excepted 
 Athanasian used 
 Chrysostom St., Prayer of 
 Curates, terra explained 
 
 KKAt'-O.N tn omit the Absolution 
 Directions for Public Worship 
 Doxology, The . 
 
 bowing at 
 
 how said . 
 
 posture 
 
 in the Lord's Prayer 
 Te Deun 
 Venite 
 
 EAST, bowing to the . 
 
 turning to at the Cn 
 Exhortation, the 
 
 posture at . 
 
 ' Let us pray ' 
 
 FEES for BANNS 
 Fly sheets of Directions 
 Forbidding Banns 
 
 HALLELUJAH VEIiSICLE, The 
 
 Hand-bills of Directions 
 Haste, consequences of 
 Holy-Days, concurrence of . 
 
 Lessons for . 
 Hosanna Versicle, The 
 
 1425 
 
 1402 
 1401 
 1397 
 1266 
 1135 
 1140 
 1143 
 1095 
 1144 
 1144 
 1353 
 1354 
 1356 
 1362 
 1364 
 1371 
 
 1160 
 1095 
 1202 
 1207 
 1207 
 1207 
 1193 
 
 1099 
 1364 
 1132 
 1134 
 1376 
 1377 
 
 1209 
 1095 
 1094 
 
INDEX TO VOLUME C 
 
 INQUIRIES at strange Church . 
 Intoning .... 
 Introduction 
 
 Introductory Sentences, The 
 
 how uttered 
 , . posture at 
 
 Invitatory Psalm .... 
 
 JESUS, bowing at name of 
 at the Creed 
 
 Jubilate, The 
 
 posture at 
 
 KNEELING when 
 
 Kyrie eleeson . . . . 
 
 LAYMAN reading Lessons 
 
 not to announce Lessons. 
 Lectern, The 
 Lector, The . 
 Lesser Litany, The 
 
 manner of saying 
 posture at 
 Lessons, The .... 
 alterations in 
 announcing 
 
 not by Layman 
 Chapters and Books omitted 
 Concluding . 
 Kxpurgations in 
 for Hohj-Days and Saints-Day' 
 for ordinary Days 
 for Sundays . 
 manner of reading 
 order and choice of 
 place to read 
 posture at . 
 Proper names in 
 Reader of . 
 Second 
 'Let us Pray' 
 
 posture at 
 Litany, the, omitted 
 
 the Lesser 
 Lord's Prayer, the 
 
 ' Amen' in 
 began the Service . 
 before the Sermon 
 by whom said 
 Doxology in 
 
 omitted 
 
 how said 
 
 in Communion Office 
 
INDEX TO VOLUME B. 
 
 1427 
 
 Lord's Prater in Occasional Services . . . 1188 
 
 in Second Lesson .... 1189 
 
 posture at .... 1178 
 
 second use ..... 1382 
 
 when said by the People . . . 1183 
 
 MARBIAGE, BAXXS of 1311 
 
 Matrimony, Solemnization of immediately after Banns . 1334 
 
 during Divine Service . . . 1336 
 
 when prohibited .... 1337 
 
 Metrical Version of Psalms .... 1419 
 
 Months, Calendar or Lunar ..... 1334 
 
 Morslxg Prater, beginning of . . . . 1105 
 
 conclusion of . . 1404 
 
 Music in Churches ..... 1221 
 
 Musical accompaniment to the Psalms . . . 1237 
 
 during Lent . . 1238 
 
 NOTICES, PUBLIC, giving out ... 1311 
 
 OCCASIONAL SERVICES .... 1413 
 
 Officiating in strange Church . . , 1093 
 
 Officiating Minister, duty of when robed . 1102 
 private prayer of . . . .1105 
 
 procession to his place . . . 1103 
 when to kneel ..... 1144 
 
 to stand .... 1144 
 
 Orationes, The ...... 1391 
 
 Orga>\ accompaniment to Psalms . . . 1237 
 
 control of the . . . .1103 
 
 Symphony ..... H03 
 
 PEACE, The Collect for . . . . . 1401 
 
 Places in Bible and Prayer Book to find . . 1105 
 
 Plain-Song . . , 1273 
 
 Plano-cantu ...... 1273 
 
 Praters for Clergy and People . . .1411 
 
 for the Queen . . • . . 1408 
 for Royal Family ..... 1410 
 
 not called Collects .... 1404 
 
 of St Chrysostom . . . . * 1414 
 
 The Occasional ..... 1413 
 
 Precedence of Holy Days and Saint's Dags . . 1267 
 
 Preces, The ...... 1372, 1391 
 
 Procession to Beading Desi, d-c. . . . 1103 
 
 Proper Xames. quantities of ... 1275 
 Psalm and Hymn Boohs .... 1419 
 
 Psalmody ...... 1418 
 
 announcing the . . . . 1418 
 
 Psalms of the Day ..... 1226 
 
 announcing ...... 1240 
 
 Doxology at 1241, 1243 
 
1428 
 
 INDEX TO VOLUME e. 
 
 Psalms, musical accompaniment to . 
 metrical version of 
 pointing of . 
 posture at 
 
 Proper Psalms, the 
 Saying or singing of 
 Public Notices, giving out 
 Punctuality 
 
 at Funerals 
 Publication of Banns 
 
 after Second Lesson 
 before Offertory Sentences 
 Fee for . 
 
 republishing 
 Forbidding Banns 
 form and manner of 
 form of Certificate of . 
 from Banns Book essential 
 if resident in different Parishes 
 if Church under repair 
 in no Church 
 in Division of Parishes 
 Names, Christian 
 
 errors in spelling 
 false 
 
 of illegitimate children 
 republication of Banns . 
 time of 
 
 seven-days notice 
 
 1237 
 1419 
 1239 
 1242 
 1228 
 1233 
 1311 
 1092 
 1093 
 1311 
 1316 
 1313 
 1312 
 1312 
 1328 
 1325 
 1328 
 1326 
 1326 
 1327 
 1327 
 1328 
 1332 
 1333 
 1330 
 1331 
 1334 
 1312 
 1323 
 
 QUEEN, Prayer for the 
 
 READER of the Lessons . 
 
 announcing Lessons . 
 
 if Layman 
 if a Layman 
 place of . 
 posture of 
 
 Reading 
 
 Reading-Desh 
 
 Responsive Prayers 
 
 Robing .... 
 
 place where 
 
 prayers at . 
 Royal Family, Prayer for the 
 
 SAINTS' DAYS, Lessons for 
 
 concurrence of 
 
 Salutation, the 
 
 posture at 
 Sentences, The Introductory 
 
 adaptation of . 
 
 history of 
 
 1281 
 1289 
 1292 
 1282 
 1284 
 1284 
 1114 
 1285 
 1200 
 1100 
 1102 
 1102 
 1410 
 
 1263 
 1266 
 1372 
 1375 
 1106 
 1129 
 1129 
 
INDEX TO VOLUME 6. 
 
 1429 
 
 Sentences, how utteveil 
 posture at 
 
 Singing 
 
 before Service 
 Stand, when to 
 Sunday Lessons. The 
 Supplications, The 
 
 posture at 
 Surplices to be clean. 
 
 two necessary 
 
 TE DEUM, The 
 
 manner of saying 
 no ' A men ' at 
 no Doxology at 
 posture at 
 use of discretionary 
 when separate Service 
 
 viiwi i r>, ine 
 
 chanted . 
 
 Doxology in . . 
 
 how said 
 
 obeisance at 6th Verse 
 omitted at Easter-Day . 
 
 19th of the month 
 
 posture at 
 Vestments, putting on the 
 place where 
 
 worn during Divine Service 
 Voluntary, The 
 
 posture at . 
 
 L115 
 1113 
 1220 
 1107 
 144, 1225 
 1261 
 1386 
 1389 
 1102 
 1102 
 
 129:; 
 12'JG 
 12'jr, 
 1290 
 1290 
 129S 
 1301 
 
 L213 
 1217 
 1224 
 121G 
 1217 
 1224 
 1225 
 1225 
 1100 
 L102 
 1100 
 1248 
 1250 
 
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