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THE USE OF HOLY SCRIPTURE IN THE 
 PUBLIC WORSHIP OF THE CHURCH 
 
 THE BISHOP PADDOCK LECTURES 
 1903 
 
By the same Author 
 
 The Virgin Mother. Retreat Addresses on the Life 
 of the Blessed Virgin Mother as told in the Gospels. With an 
 appended Essay on the Virgin Birth of our Lord Jesus Christ. 
 izmo. 
 
 Christ's Temptation and Ours. The Baldwin 
 Lectures. 1896. nmo. 
 
 Confirmation. In the Oxford Library of Practical 
 Theology. 1 imo. 
 
 The Church's Discipline concerning Marriage 
 
 and Divorce. A charge. 8vo. Sewed. 
 
 Marriage with Relatives. Prohibited Degrees of 
 Kindred and Affinity. A charge. 8vo. Sewed. 
 
THE 
 
 USE OF HOLY SCRIPTURE 
 
 IN 
 
 i 
 
 THE PUBLIC WORSHIP OF 
 THE CHURCH 
 
 BY 
 
 THE RT. REV. A. C. A. HALL, D.D. 
 
 BISHOP OF VERMONT 
 
 LONGMANS, GREEN, AND CO. 
 
 91 AND 93 FIFTH AVENUE, NEW YORK 
 
 LONDON AND BOMBAY 
 
 1903 
 
Copyright, 1903, 
 By Longmans, Green, and Co. 
 
 UNIVERSITY PRESS • JOHN WILSON 
 AND SON • CAMBRIDGE, U.S.A. 
 
THE BISHOP PADDOCK LECTURES 
 
 In the summer of the year 1880, George A. Jarvis, 
 of Brooklyn, N. Y., moved by his sense of the great 
 good which might thereby accrue to the cause of 
 Christ, and to the Church of which he was an ever- 
 grateful member, gave to the General Theological 
 Seminary of the Protestant Episcopal Church certain 
 securities, exceeding in value eleven thousand dollars, 
 for the foundation and maintenance of a Lectureship 
 in said Seminary. 
 
 Out of love to a former pastor and enduring friend, 
 the Right Rev. Benjamin Henry Paddock, D. D., 
 Bishop of Massachusetts, he named the foundation 
 " The Bishop Paddock Lectureship." 
 
 The deed of trust declares that " The Subjects of 
 the lectures shall be such as appertain to the defence 
 of the religion of Jesus Christ, as revealed in the 
 Holy Bible, and illustrated in the Bool- of Common 
 Prayer, against the varying errors of the day, whether 
 materialistic, rationalistic, or professedly religious ; 
 and also to its defence and confirmation in respect 
 to such central truths as the Trinity, the Atonement, 
 
 346693 
 
vi THE BISHOP PADDOCK LECTURES 
 
 Justification, and the Inspiration of the Word of God; 
 and of such central facts as the Church's Divine Order 
 and Sacraments, her historical Reformation, and her 
 rights and powers as a pure and national Church. 
 And other subjects may be chosen if unanimously 
 approved bv the Board of Appointment, as being 
 both timely and also within the true intent of this 
 Lectureship. v> 
 
 Under this appointment of the Board, created by 
 the trust, the Right Rev. A. C. A. Hall, D.D., Bishop 
 of Vermont, delivered the Lectures for the year 1903, 
 contained in this volume. 
 
PREFACE 
 
 For the numerous quotations throughout the Lectures, 
 I hardly think an apology is needed. Those who 
 have the opportunity may, I trust, be led to study 
 for themselves the authorities to which I refer ; while 
 my hope has been that I might bring together into 
 one book a good deal on various departments of the 
 general subject, and from various sources, to which 
 many persons might not themselves have access. 
 While originals have in almost all cases been con- 
 sulted, references have also commonly been given 
 to available translations ; but this does not always 
 mean that the rendering given is that of the trans- 
 lation referred to. 
 
 In further explanation of the frequent and free 
 citations (especially in Lectures I, IV, V) from the 
 works of Dr. Sanday and Dr. Kirkpatrick, I would 
 say that where a writer could not speak with the 
 authority of personal investigation, it seemed best in 
 an obvious way to claim for the position adopted 
 the shelter of such sane and devout critical students 
 
viii PREFACE 
 
 of Holy Scripture as the Margaret Professor of 
 Divinity at Oxford, and the Regius Professor of 
 Hebrew at Cambridge. With regard to these ques- 
 tions of historical and literary criticism, I should like 
 to quote the words of the Encyclical Letter adopted 
 and issued by the Bishops of the Anglican Com- 
 munion at the last Lambeth Conference, in 1897. 
 
 "The critical study of the Bible by competent 
 scholars is essential to the maintenance in the Church 
 of a healthy faith. That faith is already in serious 
 danger which refuses to face questions that may be 
 raised either on the authority or the genuineness of 
 any part of the Scriptures that have come down to 
 us. Such refusal creates painful suspicion in the 
 minds of many whom we have to teach, and will 
 weaken the strength of our own conviction of the 
 truth that God has revealed to us. A faith which 
 is always or often attended by a secret fear that we 
 dare not inquire, lest inquiry should lead us to 
 results inconsistent with what we believe, is already 
 infected with a disease which may soon destroy it."" 
 
 Without committing him to approval of every 
 position taken in these Lectures, I desire to express 
 my hearty gratitude to my dear friend, the Rev. Dr. 
 Body, Professor of Old Testament Exegesis in the 
 General Theological Seminary, for many helpful sug- 
 gestions. In particular, I am indebted to him for the 
 
PREFACE ix 
 
 thought of the three greater charters of the Old 
 Testament (Lect. I, p. 25), and for invaluable assist- 
 ance in preparing Appendix A and Appendix E. 
 
 One other word I may be allowed to add. These 
 Lectures will be associated in memory with the 
 vacant and draped Decanal stall in the Seminary 
 Chapel. It has been to me no little gratification to 
 receive in his nomination to this Lectureship (with 
 the approval of the Bishops of Massachusetts, Con- 
 necticut, and Long Island) this among other tokens 
 of Dr. Hoffman's confidence and regard. May he 
 enjoy the abundance of rest and light, and may a 
 worthy successor be found to carry on and develop 
 the work at the General Seminary which was so near 
 his heart, and on the growth of which, spiritual, 
 intellectual, and material, he lavished so much of 
 
 fortune and care and thought. 
 
 A. C. A. H. 
 
 QuiNQUAGESIMA SUNDAY, 1903. 
 
CONTENTS 
 
 LECTURE PAOE 
 
 I. THE USE OF HOLY SCRIPTURE IN PUBLIC WORSHIP INHER- 
 ITED BY THE CHRISTIAN FROM THE JEWISH CHURCH 1 
 
 II. THE USE OF HOLY SCRIPTURE IN THE EUCHARISTIC SER- 
 VICE ....... 33 
 
 III. THE GRADUAL DEVELOPMENT OF THE DAILY SERVICE . 58 
 
 IV. THE USE OF THE PSALTER . . . .91 
 
 V. THE READING OF THE OLD TESTAMENT . . .119 
 
 VI. SOME PRACTICAL SUGGESTIONS .... 145 
 
 APPENDIX A. (LECT. I, P. 20) : OLD TESTAMENT PROPHECIES 
 
 QUOTED IN THE GOSPELS AS FULFILLED IN OUR LORD 171 
 
 APPENDIX B. (LECT. Ill, P. 75) : THE SCRIPTURAL SOURCES OF 
 
 THE VERSICLES . . . . .175 
 
 APPENDIX C. (LECT. Ill, P. 78) : ANTOPHONS SUNG AT RECENT 
 
 SPECIAL SERVICES AT ST. PAUL'S CATHEDRAL . 179 
 
xii CONTENTS 
 
 PASK 
 
 APPENDIX D. (LECT. Ill, P. 82) : SOME OLD TESTAMENT CAN- 
 TICLES ...... 181 
 
 APPENDIX E. (LECT. IV, P. 97) : TABLE OF PROPER PSALMS 
 
 ON CERTAIN DAYS . . . . .183 
 
 APPENDIX r. (lect. V, P. 98) : TABLE of SELECTIONS of 
 
 PSALMS ...... 187 
 
 APPENDIX G. (LECT. VI, P. 154) : SOME SUGGESTIONS FOR IM- 
 PROVEMENTS IN THE TABLE OF LESSONS . .188 
 
 INDEX OF AUTHORS AND SUBJECTS .... 193 
 
 INDEX OF PASSAGES OF SCRIPTURE REFERRED TO .199 
 
LECTURE I 
 
 THE USE OF HOLY SCRIPTURE IN PUBLIC 
 
 WORSHIP INHERITED BY THE CHRISTIAN 
 
 FROM THE JEWISH CHURCH 
 
 The subject proposed for this course of lectures will 
 be regarded, I hope, as fairly coming under the 
 terms of the trust. The pious founder laid down 
 that — 
 
 " The subjects of the Lectures are to be such as 
 appertain to the defence of the religion of Jesus 
 Christ, as revealed in the Holy Bible and illustrated 
 in the Book of Common Prayer, against the varying 
 errors of the day, whether materialistic, rationalistic, 
 or professedly religious ; and also to its defence and 
 confirmation in respect of such central truths as the 
 Trinity, the Atonement, Justification, and the In- 
 spiration of the Word of God ; and of such central 
 facts as the Church's divine order and Sacraments, 
 her historical Reformation, and her rights and powers 
 as a pure and national Church." 
 
 In treating of " The Use of Holy Scripture in the 
 Public Worship of the Church," it is my desire, amid 
 
2 USE OF HOLY SCRIPTURE 
 
 historical and liturgical investigations, to show (1) in 
 her use of the Holy Scriptures evidence of the Church's 
 regard for their unique character ; (2) how little the 
 results of modern critical studies need interfere with 
 our use of the Scriptures for the purposes for which 
 they are read in public worship ; (3) but on the other 
 hand to point out how from these studies we may 
 attain to a more intelligent use of the Bible ; (4) in 
 particular it will be my object to answer difficulties 
 and objections that are frequently urged and felt 
 with reference to the use of different portions of the 
 Old Testament ; (5) and generally I shall hope to 
 vindicate the rule of our own Book of Common 
 Prayer in regard to the reading of Holy Scripture, 
 and to show how profitable to both clergy and laity 
 should be the faithful and devout observance of the 
 rule. 
 
 With these objects in view, I shall ask you to 
 consider in successive lectures : — 
 
 I. The inheritance from the Jewish by the Chris- 
 tian Church of the use of Holy Scripture in public 
 worship ; 
 
 II. The use of Scripture in the Eucharistic service ; 
 
 III. The gradual development of what may best 
 be termed the Choir office (represented by our Order 
 for Morning and Evening Prayer), with its Psalms 
 and Lessons. 
 
FROM THE JEWISH CHURCH 3 
 
 IV. We will then consider more particularly the 
 use of the Psalter, and 
 
 V. The reading of the Old Testament Scriptures 
 in Christian worship. 
 
 VI. Then we may be in a position in a concluding 
 lecture to consider some suggestions of a practical 
 kind with regard to the Scriptural element in our 
 existing services. 
 
 Before entering on our discussion, I may be allowed 
 to express, along with my appreciation of the oppor- 
 tunity to deal with these subjects in lectures addressed 
 primarily to a body of students preparing for the 
 sacred ministry, my gratification at the appointment 
 on this particular foundation named in honour of the 
 bishop under whom I served for eighteen years as a 
 presbyter. Looking over the list of my predecessors 
 in this lectureship, I see that I am the first of 
 Bishop Paddock's clergy to be called upon to deliver 
 these lectures. My connection with the diocese of 
 Massachusetts was practically coterminous with his 
 episcopate. I was crossing the Atlantic on the way 
 to this country when he was consecrated in the 
 September Ember-week of 1873. I left Massachu- 
 setts shortly after the consecration of his illustrious 
 successor, Dr. Phillips Brooks. Whatever differences 
 between bishop and presbyter those eighteen years 
 
4 USE OF HOLY SCRIPTURE 
 
 may have seen, they ended certainly in a warm 
 friendship, and they witnessed unfailing kindness on 
 the bishop's part, and left on my mind the inefface- 
 able remembrance of an administration of unblemished 
 character, of untiring labour, and of absolute faith- 
 fulness to Christ and His Church. I count it a 
 privilege thus to pay my tribute of respect and 
 affection to the memory of the Right Reverend Dr. 
 Benjamin Henry Paddock, after whom this lecture- 
 ship is named. 
 
 The use of Scripture in public worship was inher- 
 ited by the Christian Church from the Jewish in its 
 Temple and Synagogue services. In the Synagogue, 
 in the time of our Lord, there seems to have been 
 no use of the Psalms, 1 but only the reading of lessons 
 from the Law and from the Prophets. In the Temple 
 worship, on the other hand, the reading of lessons 
 found no place ; but Psalms were chanted, one, 
 appointed for each day of the week, in connection 
 with the offering of the morning sacrifice, and in 
 fuller measure at special festivals. The daily Psalms 
 were these : 2 
 
 1 Very elaborate tables for the use of the Psalter according 
 to modern custom in the Synagogue, are given in The Prayer 
 Book Interleaved (Campion and Beamont), pp. 245-249. 
 
 2 Schiirer, History of the Jeivish People in the time of Jesus 
 Christ (Eng. trans.), n. i. pp. 290, 291. 
 
FROM THE JEWISH CHURCH 5 
 
 1st day, Psalm xxiv, " The earth is the Lord's, 
 and all that therein is " ; 
 
 2nd day, Psalm xlviii, " Great is the Lord, and 
 highly to be praised " ; 
 
 3rd day, Psalm lxxxii, " God standeth in the con- 
 gregation of princes * ; 
 
 4th day, Psalm xciv, " Lord God, to whom 
 vengeance belongeth " ; 
 
 5th day, Psalm lxxxi, "Sing we merrily unto 
 God our strength '' , ; 
 
 6th day, Psalm xciii, " The Lord is king, and 
 hath put on glorious apparel " ; 
 
 7th day, Sabbath, Psalm xcii, " It is a good 
 thing to give thanks unto the Lord."" 1 
 
 Edersheim 2 quotes from the Mishna some fantastic 
 and strange reasons for the selection of these Psalms, 
 and their appropriation to the different days of the 
 week, in connection with the work of the several 
 days in the Creation story in Genesis i. He also 
 describes the manner of singing the daily Psalm with 
 the accompanying ceremonial. When the public 
 
 1 Ps. xcii is marked "For the Sabbath day" in Hebrew. 
 This is the only reference to the daily Psalms in the Hebrew 
 text LXX marks xxiv, xlviii, xciv, xeiii, as in the above 
 list ; the old Latin version marks lxxxi for the 5th day. See 
 The Book of Psalms, with Introduction and Notes, by A. F. Kirk- 
 patrick, p. xxvii. 
 
 2 Tlie Temple and its services, p. 143. 
 
6 USE OF HOLY SCRIPTURE 
 
 sacrificial offering was completed, the priests blew 
 three blasts with their silver trumpets. Then the 
 choir of the Levites, who crowded the fifteen steps 
 which led from the Court of Israel to that of the 
 Priests, accompanied by instrumental music, began 
 the Psalm of the day. The vivid account of the 
 worship accompanying the sacrifice given by the Son 
 of Sirach at the end of Ecclesiasticus will be remem- 
 bered by some. 
 
 When the sacrificial action was complete, 
 
 " Then shouted the sons of Aaron, 
 They sounded the trumpets of beaten work, 
 They made a great noise to be heard, 
 For a remembrance before the Most High. 
 Then all the people together hasted, 
 And fell down upon the earth on their faces 
 To worship their Lord, the Almighty, God Most High. 
 The singers also praised him with their voices; 
 In the whole house was there made sweet melody. 
 And the people besought the Lord Most High, 
 In prayer before him that is merciful, 
 Till the worship of the Lord should be ended; 
 And so they accomplished his service. " x 
 
 Besides this daily Psalm, to which on the Sabbath 
 were added in the morning the Song of Moses, in 
 Deuteronomy xxxii and in the evening his Song in 
 Exodus xv, there was in the Second Temple nothing 
 
 i Ecclus. L 16-19. 
 
FROM THE JEWISH CHURCH 7 
 
 corresponding with the choir office of the Catholic 
 Church. On special festivals Psalms were chanted 
 in the Temple, like the Hallel (Ps. cxiii-cxviii) at 
 the Feast of Tabernacles, 1 when also the song in 
 Isaiah xii was chanted as the water was brought 
 from the pool of Siloam. This group of Psalms was 
 also sung at the Dedication Feast, as well as in each 
 house during and after the paschal meal. 2 The 
 Pilgrim Songs (cxx-cxxxiv) were sung by companies 
 of pilgrims on their way to the Holy City for the 
 festivals. 
 
 Dr. Kirkpatrick 3 points out that the titles of 
 several psalms refer to their liturgical use : " To 
 make memorial,'" which is prefixed to Psalms xxxviii 
 and lxx, may indicate that these were sung at the 
 offering of incense; "For the thank-offering," pre- 
 fixed to Psalm c, may mark that it was sung when 
 thank-offerings were made. Psalm xxx would seem 
 from its title to belong to the Dedication Festival, 
 Psalm xxix to the last day of the Feast of Taber- 
 nacles. There would seem to have been a much 
 larger element of regular choral worship and psal- 
 
 1 See Edersheim, Life and Times of Jesus the Messiah, vol. ii. 
 p. 159. 
 
 2 For the manner of using the Hallel at the paschal feast, 
 see Plumnier on St. Luke xxii. 17, note, p. 495. 
 
 3 Psalms, pp. xxvii, xxviii. 
 
8 USE OF HOLY SCRIPTURE 
 
 raody in earlier days. 1 In spite of modem argu- 
 ments or theories, Dr. Sanday says, " I cannot think 
 that it has been at all proved that there was no psal- 
 mody in the first temple. The simple fact that a 
 body of singers (Ezra ii. 41, Neh. vii. 44) returned 
 from captivity is strong presumption to the contrary. 
 Still less can we believe that the art which had reached 
 such high perfection in the Song of Deborah and in 
 David's elegy [over Saul and Jonathan] was never em- 
 ployed for purposes of devotion until after the Exile. 2 " 
 That this should have been greatly curtailed by the 
 time of our Lord will not be surprising when we 
 consider the ending of the legitimate priesthood two 
 hundred years before ; the oppression of the Jews 
 under the Ptolemies, and the profanation of the 
 Temple under Antiochus Epiphanes ; and further 
 that the Maccabees, who did so much for the resto- 
 ration of the Temple, were warriors rather than prel- 
 ates. Owing to these causes (as in England after 
 the Commonwealth and with the Erastian appoint- 
 ments under the Georges) the ancient dignity and 
 fulness of the divine service was almost lost in 
 practice. 
 
 i For hints of this see Isa. xxx. 29 ; Jer. xxxiii. 11 (a predic- 
 tion of its restoration), Amos v. 23, where the noise of the songs, 
 and the melody of viols, are connected with the burnt-offering, 
 the meal-offering, and the peace-offering. 
 
 2 Inspiration (Bampton Lectures, 1893), p. 251. 
 
FROM THE JEWISH CHURCH 9 
 
 Synagogue worship apparently originated during 
 the Babylonian exile, when the sacrificial worship of 
 the Temple was impracticable ; it was continued and 
 expanded after the Return, both among the Jews of 
 the Dispersion and in Palestine. The Sabbath ser- 
 vice consisted in our Lord's time of the recitation of 
 the Shema or profession of faith, " Hear, O Israel, 
 the Lord our God is one Lord, etc.," of certain pre- 
 scribed prayers, 1 and of two lessons from the Scrip- 
 tures, with an exposition or exhortation founded 
 thereon if a teacher were present. The first lesson 
 was from the Law, that is, the Pentateuch. This 
 was fixed, the Pentateuch being read through once 
 in three years. The second lesson from the Prophets 
 seems to have been left to the choice of the reader. 2 
 This reading was from the earlier or the later 
 Prophets ; that is, from the historical books (Joshua 
 to Kings) written by chroniclers who commented on 
 the records, writing from a distinctly religious point 
 of view, or from the Prophets proper. The lesson 
 
 1 For the 18 prayers of the Synagogue (probably of later 
 development), see Freeman, Principles of Divine Service, vol. i. 
 ch. i. sec. 3. 
 
 2 The table of lessons from both the Law and the Prophets 
 given in Home's Introduction (vol. in. pt. m. ch. i. sec. 4, 
 pp. 256, 257), and relied on by Bp. Chr. Wordsworth in his 
 Commentary, seems not to have been in use in our Lord's time. 
 Edersheim, Life and Times, i. 444, 452 N. So Schiirer, u. ii. 81. 
 
10 USE OF HOLY SCRIPTURE 
 
 from the Prophets is said to have been introduced 
 during the time of persecution by Antiochus Epiph- 
 anes. The public reading of the Law being then 
 forbidden, readings from the Prophets were substi- 
 tuted, and these were retained as second lessons 
 when the reading of the Law was again permitted. 1 
 In pre-exilic times, it may be remembered, provision 
 had been made for public reading of Scripture. 
 Every seven years at the Feast of Tabernacles 
 Deuteronomy was to be read before the assembled 
 people. (Deut. xxxi. 10-12.) 
 
 On certain solemn anniversaries special books of 
 the Old Testament were read in the Synagogue: 
 e.g. of the Hagiographa the five rolls containing 
 (1) The Song of Songs, (2) Ruth, (3) Lamentations, 
 (4) Ecclesiastes, (5) Esther, were kept separate for 
 use respectively at (1) The Passover, (2) Pentecost, 
 (3) the ninth of Abib, the day of the destruction 
 of the Temple, (4) the Tabernacles, (5) Purim. 
 
 Such, so far as we can learn, was the regular 
 Temple and Synagogue use of Scripture in our 
 Lord's time. The records of God's dealings with 
 His people, and of His words spoken through great 
 
 * Prayer Book Interleaved, p. 69. " The date at which read- 
 ings from the Prophets took their place in the synagogues be- 
 side the readings from the Law was in any case much later 
 than that at which the Psalms were systematically used in the 
 central worship of Jerusalem. " Sanday, Inspiration, p. 252. 
 
FROM THE JEWISH CHURCH 11 
 
 teachers whom He had raised up, were continually 
 rehearsed in the ears of the people for their instruc- 
 tion and edification. In the services of both Temple 
 and Synagogue our Lord joined with His disciples. 
 From the first sabbath day in His public ministry, 
 of which a detailed account is given by St. Mark 
 (i. 21 sq.), it was Christ's custom, St. Luke tells us, 
 to go into the synagogue on the sabbath days and 
 to read and expound the Scriptures. (Luke iv. 16 sq. 
 and 31, comp. vi. 6, xiii. 10, and Mark vi. 2.) The 
 same course was followed later by the Apostles, as 
 we read in the Acts. They frequented the syna- 
 gogues, and accepted invitations to expound the 
 Scriptures and exhort the congregation. (See Acts 
 xiii. 14, 44 ; xvii. 2 ; xviii. 4.) They eagerly availed 
 themselves of the preparation for Christianity fur- 
 nished by the reading of the older Scriptures in the 
 synagogues on every sabbath day in every city. (Acts 
 xv. 21 ; xiii. 27.) It is naturally in the fourth Gos- 
 pel, which narrates more particularly the Judaean 
 ministry, that we hear of our Lord in the Temple. 
 He went up to Jerusalem for the first Passover of 
 His ministry (ii. 13), and again to another feast, 
 whether the next years Passover or some other (v. 1). 
 Later He is at the Feast of Tabernacles (vii, viii), 
 and seizes, in His teachings in the Temple courts, on 
 leading ceremonial observances of the festival, the 
 
12 USE OF HOLY SCRIPTURE 
 
 morning drawing of water from Siloam and the eve- 
 ning illumination, to show their fulfilment, and that 
 of the historical events which they commemorated, 
 in Himself. It was at the Feast of Dedication that 
 He declared Himself the good shepherd that would 
 lay down his life for the sheep in conflict with their 
 foe (x. 22). The people wonder whether in view of 
 the known hostility of the rulers He will absent 
 Himself from the final Passover (xi. 55), at which 
 He, our true paschal lamb, was slain to take away 
 the sins of the world. After the Ascension, when 
 they are waiting for the promised gift of the Spirit, 
 and again after Pentecost, the apostles and disciples 
 are spoken of as frequenting the Temple, not only 
 for teaching (as rabbis holding classes in its courts), 
 but for prayer (Luke xxiv. 53 ; Acts ii. 46 ; iii. 1), 
 and that, like other devout Israelites, at the time of 
 sacrifice. This, the time of the evening sacrifice, is 
 the meaning of "the hour of prayer," the ninth 
 hour, i. £., 3 p. m. 
 
 In what sense, we naturally ask, did the apostles 
 and first disciples, after our Lord's instructions, hear 
 and understand the Old Testament Scriptures, which 
 for a long time, remember, remained the only Chris- 
 tian Bible ? Dr. Armitage Robinson has written, 
 " Christianity started upon her mission to the world 
 with a book in her hand. That book was not the 
 
FROM THE JEWISH CHURCH 13 
 
 New Testament, or any part of it. Not a word of 
 it had then been written, nor could it at that time 
 have seemed likely that any new writings could ever 
 stand on an equality with the sacred book, long 
 before completed, which Christianity had inherited 
 from Judaism. The scriptures to which the apostles 
 appealed were the Old Testament Scriptures. These 
 held a unique position among the writings of the 
 world. They contained the revelation of God to the 
 chosen people of God, the revelation of His nature, 
 and of His will for men. The apostles were taught 
 by Christ that these scriptures pointed to Him as 
 the fulfilment of their prophetic message ; and thus 
 on His authority they became the sacred book of the 
 Christian Church." x 
 
 New light had been shed on the Old Testament 
 Scriptures when our Lord after His resurrection 
 expounded to the disciples " the things concerning 
 Himself" in the Law, the Prophets, and the Psalms. 2 
 
 1 The Study of the Gospels, ad init. 
 
 2 Our Lord's use of this threefold division of the Old Testa- 
 ment, we may observe, shows that He used and sanctioned the 
 Jewish Scriptures as in His time they were gathered together. 
 
 (a) It is not certain, however, that the third division (the 
 Hagiographa) had by this time been entirely closed. 
 
 (6) Nor does this use and sanction of the Old Testament 
 Scriptures as a whole (on which our Lord relied as pointing to 
 Himself, John v. 39), involve the pronouncing by Him of any 
 judgment upon the authorship or date of particular books. (See 
 
14 USE OF HOLY SCRIPTURE 
 
 (Luke xxiv. 27, 44, 45.) Alike in figure and in word 
 the old Scriptures showed, Jesus pointed out, that 
 the Christ must suffer and so enter into His glory. 
 Isaac offered in sacrifice, and as it were raised from 
 death, received the blessing ; Joseph, sold into bond- 
 age, was exalted to be a prince and saviour ; Moses, 
 rejected by the people, was their divinely appointed 
 leader ; David, persecuted by Saul, became his greater 
 successor; Elijah and Jeremiah, famous among the 
 prophets, and looked for to return to earth for a 
 farther ministry, were both persecuted by the reign- 
 ing kings ; Israel, the chosen nation, suffered bondage 
 in Egypt and exile in Babylon ; all illustrate the law 
 of exaltation through suffering, the inevitableness in 
 a fallen world of suffering for God's representative 
 and witness. The seed of the woman can only gain 
 the victory through struggle ; his own heel will be 
 wounded in crushing the serpent's head; "the Servant 
 of the Lord " must pour out his soul unto death, — 
 then shall he " divide the spoil with the strong. ,, 
 
 Paley, quoted by Kirkpatrick, Library of the Old Testament, p. 
 105 N., and Ottley, Aspects of the Old Testament, p. 47.) 
 
 Sanday shows how the Law, the Prophets, and the Psalms 
 represent three layers or stages in the history of the collection 
 of the books of the Old Testament. The Law was complete 
 b. c. 444, the Prophets in the 3rd cent. b. c, the Hagiographa 
 not finally till 100 a. d. This last date marks the formal deci- 
 sion of the Jewish doctors at Jamnia on the canonicity of cer- 
 tain books. Inspiration, lect. ii. p. 101. 
 
FROM THE JEWISH CHURCH 15 
 
 Such great underlying principles of God's dealing; 
 with man, and therefore with the Son of man 1 (His 
 only begotten Son become man), would probably 
 have been " the things concerning Himself," in the 
 older Scriptures which the Lord pointed out to His 
 disciples, rather than any definite predictions of 
 detailed incidents in His passion. 2 
 
 Here I may quote the authority of Dr. Liddon, 
 who is speaking of Jeremiah as a type of Christ : 
 " This does not mean that there are certain resem- 
 blances, external, accidental, superficial, between 
 these two lives, placed at such widely separated 
 periods of history. For typology is not a fanciful 
 study of resemblances which may be traced almost 
 anywhere, and which mean really nothing when you 
 have discovered them : it proceeds upon and presup- 
 poses a law of God's government of the world. 
 That law is, that God is consistent with Himself 
 amid the infinite variety of His work ; that as He 
 does not change His mind, the principles upon which 
 He governs in one age are surely at work in another, 
 
 1 See the note B on the title " The Son of Man," in Arraitage 
 Robinson's Study of th-e Gospels. The note ends (p. 66), "Wher- 
 ever He uses the term He speaks not for Himself alone, but 
 for ' man,' whom He has ' taken upon Himself, to deliver 
 him.'" 
 
 2 Compare R. L. Ottley, Aspects of the Old Testament (Bamp- 
 ton Lectures, 1897), p. 319. 
 
16 USE OF HOLY SCRIPTURE 
 
 and that therefore circumstances and characters and 
 events will so far repeat themselves that one series 
 will be a foreshadowing of another. And when once 
 it is understood that Christ our Lord was the high- 
 est Goodness in human form, and that by His 
 appearance He provoked the antagonism of the 
 fiercest wickedness, it will be readily perceived that 
 lesser forms of goodness and lesser forms of evil had 
 a preparatory relation to these the consummate and 
 perfect forms." 1 To this may be added a few words 
 from Bishop Westcott : " The authority of Christ 
 Himself encourages us to search for a deep and 
 spiritual meaning under the ordinary words of Scrip- 
 ture, which, however, cannot be gained by any arbi- 
 trary allegorizing, but only by following patiently 
 the course of God's dealings with man. 1 '' 2 
 
 Whether we examine (I) the leading "Messianic 
 prophecies " (as they are styled) in the Old Testa- 
 ment, or (II) those which are applied to our Lord in 
 the Gospels, and especially such as are said to have 
 been claimed by Him as fulfilled in Himself, this 
 larger view will be seen to be confirmed. It will 
 only be possible to point here to a few leading 
 instances of both these classes. 
 
 1 " Christ's Tears over Jerusalem," in Sermons on Some Words 
 of Christ, p. 242. 
 
 2 Introduction to Study of the Gospels. 
 
FROM THE JEWISH CHURCH 17 
 
 (I) The promise of the Seed of the woman in 
 Genesis iii (the Protevangelium, as it has been com- 
 monly and aptly termed) is a general declaration of 
 the law of conflict between man and evil, perfectly 
 realized in Christ. 
 
 St. Matthew's quotation of Isaiah's prophecy con- 
 cerning the child to be born who should be named 
 Emmanuel, is a new application of the truth of 
 God's presence with His people, realized in deeper 
 fashion in the Incarnation. 
 
 In Daniel's vision of "one like unto a son of 
 man," to whom is given dominion, and glory, and 
 a kingdom all-embracing and everlasting, the prom- 
 ise is that the brute kingdoms of force, represented 
 by the various wild beasts, shall be superseded by 
 the human rule of spirituality and order, realized 
 in Christ's kingdom. 1 
 
 " The Servant of the Lord " in the second Isaiah 
 primarily stands for Israel as the covenant people, 
 God's servant for the world, to bring the nations to 
 the knowledge of the truth ; the description passes 
 on to Israel's great Representative. 
 
 1 Compare the vision in 2 Esdras xiii, where " the writer of 
 the later apocalypse evidently sees a reference to the Messiah 
 in the language of his prototype," but where he does not use 
 the title " the Son of man," but simply describes the figure as 
 "like unto a man." Stanton, " Messiah," Hastings' Dictionary, 
 iii. 355 B. 
 
18 USE OF HOLY SCRIPTURE 
 
 In the same way Psalms like ii and lxxii may 
 tell of the kingdom of Solomon or a successor, 
 idealized by the poet who caught sight of God's 
 purpose, only partially realized in the monarchs to 
 whom immediate reference is made, but to be per- 
 fectly fulfilled, and in better and more spiritual ways 
 than the Psalmist imagined, in the reign of the 
 expected Christ. Or the Psalms, like prophecies of 
 the second Isaiah or of Zechariah, may be visions of 
 the ideal king's reign, based more directly upon the 
 promises to David. 
 
 So with Psalms that we naturally apply to the 
 Passion of our Lord : some like Psalm lxix seem 
 to be based on the experience, personal or national, 
 of the writer, the description being expanded in 
 poetical fashion, so that it may well express the suf- 
 fering of the Man of Sorrows ; others like Psalm 
 xxii are more probably figurative descriptions of an 
 ideal and representative sufferer, God's faithful ser- 
 vant and witness. 
 
 (II) Turning to prophecies of the Old Testament 
 quoted in the New Testament as fulfilled in our 
 Lord, it must be borne in mind that it was the 
 custom of Jewish teachers to cite some striking 
 phrase in order to illustrate the principle contained 
 in the whole context. Catchwords stood for a whole 
 passage, the sense of which was called to mind. In 
 
FROM THE JEWISH CHURCH 19 
 
 this light we may see that the quotations at the 
 beginning of St. Matthew's Gospel are not arbitrary 
 and fanciful applications to Christ of words which 
 were spoken with an entirely different reference. 
 The words of Hosea, " Out of Egypt have I called 
 my son,'" are quoted with reference to the flight 
 of the Holy Family into Egypt. The point of the 
 quotation is that, as the old Israel (God's son by 
 adoption as His chosen people) was delivered from 
 danger of famine, and led into Egypt, and then 
 wonderfully brought back from thence, so God's 
 minute providential care was shown in the shelter 
 found in Egypt for the Holy Child (His incarnate 
 Son) to escape the malice of Herod. 
 
 In the same way in Zechariah's prophecy (quoted 
 with reference to the entry into Jerusalem in both 
 the first and fourth Gospels), the riding on the ass 
 is a striking incident in the picture of the ideal 
 king, who comes not as a warrior or with martial 
 pomp, but as the prince of peace, displaying moral 
 qualities of attractiveness, meek and lowly, reigning 
 in righteousness. As Bishop Westcott says, 1 the 
 stress must be laid not on the literal coincidence, 
 but upon the fulfilment of the idea which the sign 
 conveyed. The literal coincidence may be regarded, 
 in Dr. Arnold's phrase, as a fulfilment ex abundanti? 
 
 1 On St John xii. 15. s Second Sermon on Prophecy. 
 
20 USE OF HOLY SCRIPTURE 
 
 It may have been intentional on the part of our 
 Lord, and pointed to His consciousness of being 
 Himself the fulfilment of the prophecy ; it was 
 hardly a matter of calculation intended to impress 
 the multitude. 1 A detailed examination of the 
 prophecies which in the Gospels are quoted as ful- 
 filled in Christ must be reserved for a note. 2 Such 
 an examination will, it is believed, sustain the posi- 
 tion stated here, namely, that the New Testament 
 citation of the Old Testament is, at any rate for 
 the most part, fundamental. It is not a piecing 
 together of fragmentary types ; but the laying hold 
 of great truths concerning God and concerning man, 
 which are shown to be perfectly realized and ful- 
 filled in Christ the incarnate Son and Word of God, 
 the ideal and representative Man. 
 
 When we come to sub-apostolic writers, like Bar- 
 nabas and Justin Martyr, who tried to reproduce 
 this, we see how far short they fall of the general 
 New Testament standard. 3 It should be our con- 
 
 1 Prof. A. B. Davidson, Hastings' Dictionary, art " Prophecy," 
 iv. p. 125 B. 
 
 2 See Appendix A, p. 171. 
 
 8 Of the Epistle of Barnabas, probably written in Hadrian's 
 reign, Dr. Hort says, it " is a striking example of what the 
 apostolic teaching about the old covenant is not." Judaistic 
 Christianity, p. 191. On the difference between these writers 
 and those of the New Testament see Stanton's The Jewish and 
 the Christian Messiah, ch. v, pp. 189-193. 
 
FROM THE JEWISH CHURCH 21 
 
 stant endeavour to regain the New Testament point 
 of view. " Prophecy," as has been said, " is not in- 
 verted history. It was not a reflection beforehand by 
 which men could foreknow what was to come. It was 
 rather the seed and the germ out of which in due time 
 plant and flower and fruit were to be developed." 1 
 
 It is not, of course, intended to deny that events 
 may have been so ordered by God's providence that 
 even in minute details prophetic descriptions or 
 typical illustrations were fulfilled in our Lord Jesus 
 Christ. But it certainly is important that people's 
 minds should not be allowed, much less taught, to 
 dwell on such coincidences, often fragmentary, as if 
 these were the chief fulfilments of prophecy — rather 
 than on the great truths which in these details found 
 expression. " I came not to destroy, but to fulfil 
 the law and the prophets," said our Lord ; " not one 
 jot or one tittle shall pass away till all be fulfilled." 2 
 " Fulfilment," as Dr. Kirkpatrick says, " is the com- 
 pletion of what was before imperfect ; it is the real- 
 
 1 Kirkpatrick, Divine Library of the Old Testament, p. 125. 
 '■ In general, it was more the actual life of Christ that suggested 
 to New Testament writers the application to Him of Old Testa- 
 ment passages, than a prevalent method of interpreting the 
 passages. They saw in His life the full religious meaning of 
 the passages, and the question of their original sense or appli- 
 cation did not occur to them." Prof. A. B. Davidson, art. 
 " Immanuel." Hastings' Dictionary, ii. p. 456 A. 
 
 2 Matt. v. 17, 18. 
 
22 USE OF HOLY SCRIPTURE 
 
 ization of what was shadowy ; it is the development 
 of what was rudimentary ; it is the union of what 
 was isolated and disconnected; it is the perfect 
 growth from the antecedent germ." 1 The meaning of 
 the fulfilment of which Christ speaks is shown in the 
 illustrations given in close connection with this dec- 
 laration in St. Matthew v. The underlying principle 
 of earlier commandments is seized on and enforced 
 and carried to its full development : e. g., the angry 
 and contemptuous word, or the spirit of variance, is 
 shown to be a breach of the sixth commandment of 
 the Decalogue; the unrestrained look, the impure 
 desire, to be forbidden by the seventh. 2 
 
 It is the same with the sacrifices of the old law. 
 They were not, as is often supposed, directly typical 
 of Christ's sacrifice ; but in various ways they taught 
 the great moral meaning of sacrifice, which in Him 
 is fulfilled. Hebrews x, both in its quotation of 
 Psalm xl and in its reference to the roll of the law, 
 confirms and illustrates this position. Neither in the 
 psalm nor in the law is there any direct reference to 
 Christ, but to mail's duty of obedience, which is 
 realized in the Son of man, and to the training in 
 obedience which was provided in the Jewish law. 
 Christian writers have seen in the details of the 
 
 1 Div. Libr.,p. 134. 
 
 2 See Bp. Moorhouse, The Teaching of Christ, p. 85. 
 
FROM THE JEWISH CHURCH 23 
 
 Levitical ritual applications to Christian mysteries, 
 which they have regarded as types. Here again it is 
 really the underlying fundamental truth shadowed 
 forth in these symbolic ceremonies on which our 
 attention should be fastened, however later writers 
 may have failed to apprehend this, and have sunk to 
 a lower and less worthy system of typical explanation. 
 How far, and to what extent, prophecy at its 
 greatest height became definitely and exclusively 
 Messianic, in the sense that the Messiah's life and 
 work were foreseen in detail by the prophet, is a 
 point of much difficulty. In general it seems that 
 the prophets' words have an immediate reference to 
 their own times, which gains a fuller meaning — its 
 fullest — in Christ. All priests, all kings, all prophets, 
 all warriors, all sufferers, all righteous men were 
 types of Him, the Son of man, who perfectly and 
 completely realizes what they variously and imper- 
 fectly shadowed forth in life and work. Prophets 
 and psalmists doubtless in their visions saw their 
 immediate declarations amplified and idealized, so 
 that all that Christ came to be and do was prefigured 
 in the Jewish Church ; but rather in principle than 
 in detail. 1 
 
 1 A valuable discussion of the Jewish Messianic expectation 
 — national and personal — will be found in Prof. V. H. Stanton's 
 article " Messiah " in Hastings' Dictionary of the Bible. " Before 
 
24 USE OF HOLY SCRIPTURE 
 
 The Old Testament is the book — or the library — 
 of God's chosen people. Israel was to be the school 
 of the world, where man should receive his religious 
 education, as other nations fulfilled other tasks, and 
 made other contributions to the world's development. 1 
 The fundamental principles of the growing revela- 
 tion vouchsafed to Israel find their realization in 
 Christ, the Son of David, the seed of Abraham, the 
 Son of man, the incarnate Son of God. 
 
 There are, it may be said, four great ideas around 
 which the growing revelation circles, which find their 
 consummation in Christ. 
 
 1. On the divine side is the promise, often re- 
 peated, of the presence of the Lord in the midst of 
 His people, to be their King and Lawgiver, their 
 Defender and Judge. 
 
 the historical realization in Jesus Christ, and apart from belief 
 in Him, it must have been extremely difficult to combine the 
 idea of suffering with the conception of the promised king 
 derived from the representations of Old Testament prophecy 
 generally. It can have been possible at all only for men of 
 unusual depth of spiritual insight and sympathy with the sor- 
 rows of their people." Vol. iii. p. 355 A. 
 
 1 This is an Athanasian idea. Be Incamatione, 12. " For 
 neither was the Law for the Jews alone, nor were the Prophets 
 sent for them only, but, though sent to the Jews and persecuted 
 by the Jews, they were for all the world a holy school of the 
 knowledge of God and the conduct of the soul." Archibald 
 Robertson's translation in Niccne Fathers, vol. iv. p. 43. 
 
FROM THE JEWISH CHURCH 25 
 
 2. On the more distinctly human side there are 
 what may be called the three great charters of the 
 Old Testament: First, the promise to Abraham, 
 that in his seed all the nations should be blessed. 
 (Gen. xii. 3, xxii. 18.) Second, the Mosaic charter in 
 Exodus xix, having an ethical and spiritual aspect, 
 promising to the people of Israel, " If ye will obey 
 my voice indeed, and keep my covenant, then ye 
 shall be a peculiar treasure unto me from among all 
 peoples ; for all the earth is mine ; and ye shall be 
 unto me a kingdom of priests, and an holy nation.'" 
 Third, the promise to David through Nathan in 
 2 Sam. vii, " I will set up thy seed after thee, and 
 I will establish his kingdom. ... I will be his father 
 and he shall be my son." 
 
 Round these great promises Jewish thought and 
 prophetic teaching crystallized. These root ideas 
 were gradually developed with increasing spiritual 
 apprehension. One great group of prophecies would 
 fall under the head of the promise of God's presence 
 among His people, fulfilled in more wondrous and 
 blessed fashion than they ever imagined in the per- 
 sonal incarnation of the Son or Word of God. The 
 Lord, their covenant God, is represented as coming 
 to His people, not only in the word of His prophets 
 or in wonderful works that He accomplishes on their 
 behalf, but in a more personal and objective manner 
 
26 USE OF HOLY SCRIPTURE 
 
 to visit His temple, to dwell in Jerusalem. His 
 coming is a day of judgment, it brings salvation to 
 His people. (Amos iv. 12, Isa. ii.) At other times 
 the Lord is manifested in the Davidic king, His 
 representative, who, because of God's presence with 
 him, may even be called by Divine names. 1 
 
 In the New Testament both these classes of pas- 
 sages are interpreted in a Messianic sense. " To 
 New Testament writers Christ had approved Him- 
 self as God manifest in the flesh, and even such 
 passages as were spoken by the Old Testament writer 
 of Jehovah are regarded as fulfilled in Him and 
 spoken of Him, for no distinction was drawn between 
 these two things." 2 Accordingly the Baptist pre- 
 paring the way of Christ is recognized as the mes- 
 senger who goes before the face of Jehovah ; 3 and 
 words spoken, as in Psalms cii, of Jehovah as the 
 eternal Creator and Upholder of the universe are 
 
 1 See Prof. A. B. Davidson in Hastings' Dictionary, iv. p. 122 
 A. Compare Ottley: " Both elements [of the Davidic king 
 and the self-manifesting Jehovah] enter into the general cur- 
 rent of Messianic thought, but they find fulfilment and mutual 
 adjustment only in the person of Jesus Christ. In Ezek. xxxiv. 
 11, 24 we find an instance of the juxtaposition of the two ideas. 
 In this and in other instances it is evident that there were 
 parallel streams of prediction which, owing to necessary limita- 
 tions in the prophetic faculty, were not brought into combina- 
 tion." Art. " Incarnation," in Hastings' Dictionary, ii. p. 459 A 
 
 3 Davidson, as quoted above. 
 
 3 Isa. xl. 1-11, Marki. 2. 
 
FROM THE JEWISH CHURCH 27 
 
 applied at the beginning of the Hebrews to our Lord 
 Jesus Christ, the only begotten Son of God made 
 man, by whom indeed as the Father's agent all things 
 at the first were made, and in whom as the Father's 
 representative God draws near to His people. 1 
 
 II. Under the first great charter, the promise to 
 Abraham, there was gradually developed the idea 
 of Israel as the Servant of the Lord to bring the na- 
 tions to the knowledge of God. Israel is to conquer 
 and rule, but to conquer through suffering, to rule 
 through spiritual influence. 
 
 These ethical conceptions are more clearly de- 
 veloped in the description of Israel as a kingdom of 
 priests, and in the individual picture of the ideally 
 righteous man which is continually presented in the 
 Psalms. From an external holiness in the observance 
 of ceremonial precepts there is built up the true 
 conception of a man after God's own heart, meditat- 
 
 i Ps. cii. 25-27, Heb. i. 10-12. See Westcott's note in 
 Epistle to the Hebrews, p. 28 : " The psalm itself is the appeal of 
 an exile to the Lord, in which out of the depth of distress he 
 confidently looks for the personal intervention of Jehovah for 
 the restoration of Zion. The application to the Incarnate Son 
 of words addressed to Jehovah rests on the essential conception 
 of the relation of Jehovah to His people. The Covenant leads 
 up to the Incarnation. And historically it was through the 
 identification of the coming of Christ with the coming of the 
 Lord, that the Apostles were led to the perception of His true 
 Divinity. Comp. Acts ii. 16 ff., 21, 36 ; iv. 10, 12, ix. 20." 
 
28 USE OF HOLY SCRIPTURE 
 
 ing in His law, doing justly and loving mercy, and 
 walking humbly with his God. 
 
 The Davidic king who should reign in righteous- 
 ness, who should so truly represent the Lord that he 
 might be called by His name, who should be His son 
 (Psalm ii), is a constant subject of prophecy. The 
 comparison of the actual condition of the people and 
 the kingdom with the great principles of morals 
 enunciated by God, and with the great conceptions 
 of Israel's vocation, led the people to look forward 
 to One in whom God's word would be truly realized. 
 In a personal Messiah, as the representative of Israel, 
 prophets and people gradually came to see that 
 Israel's vocation marked out in these great charters 
 would find adequate and full realization. Speaking 
 of the expectation of the King to come, Prof. George 
 Adam Smith says, " Each age, of course, expected 
 him in the qualities of power and character needed 
 for its own troubles, and the ideal changed from 
 glory unto glory. From valour and victory in war, 
 it became peace and good government, care for the 
 poor and oppressed, sympathy with the sufferings 
 of the whole people, but especially of the righteous 
 among them, with fidelity to the truth delivered 
 unto the fathers, and finally a conscience for the 
 people's sin, a bearing of their punishment, and a 
 travail for their spiritual redemption. But all these 
 
FROM THE JEWISH CHURCH 29 
 
 qualities and functions were gathered upon an indi- 
 vidual — a Victor, a King, a Prophet, a Martyr, a 
 Servant of the Lord." 1 
 
 " In a sense, great part of the Old Testament is 
 Messianic. For it is just the peculiarity of the Old 
 Testament that it struck out lofty moral and re- 
 demptive ideals, on occasions the most diverse, and 
 in connection with personages and in circumstances 
 very various. These ideals were ultimately combined 
 together to express the being of Him who was the 
 ideal on all sides. But this Messianic of the Old 
 Testament was, so to speak, unconscious. The 
 writers had not the future king in their minds. 
 They were speaking of other persons, or they were 
 uttering presentiments, or what seemed to them 
 religious necessities, or projecting forward brilliant 
 spiritual hopes and anticipations. . . . Further, they 
 had received the hope of the great deliverer, and he 
 became a centre around whom the ideals, whether of 
 glory or holiness or even of suffering, could be 
 gathered, and they attached them to him." 2 
 
 We have been led to consider the way in which, 
 with the light thrown on them by our Lord's exposi- 
 tion, the apostles and the early Christians (whom 
 
 1 The Twelve Prophets, vol. i. p. 410. 
 
 2 Prof. A. B. Davidson, on "Prophecy" in Hastings' Dic- 
 tionary, iv. 124. 
 
30 USE OF HOLY SCRIPTURE 
 
 they in turn instructed) would have understood the 
 Old Testament Scriptures as they heard them read in 
 the synagogues which they frequented, or in their 
 own assemblies for distinctively Christian worship. 
 " They turned again, "as Jesus had taught them to 
 do, 1 to their ancient Scriptures, and read them with 
 new eyes. They found scattered there the elements 
 of a relatively complete ideal which had been per- 
 fectly fulfilled in Jesus. The process by which they 
 combined them was uncritical, and was to a large 
 extent performed unconsciously, but the result was 
 in harmony with essential truth." 2 
 
 The gradual development of God's revelation, as 
 men were able to receive it, we shall have an oppor- 
 tunity of considering further in a later lecture. My 
 point now is to show that in a very true sense the 
 New Testament lies hid in the Old Testament, that 
 the Old Testament is unfolded in the New ; that all 
 the older Scriptures point to Christ, not by arbitrary 
 and fragmentary types, but by the proclamation of 
 fundamental truths which find in Him their realiza- 
 tion, and that this is what we are chiefly to fasten 
 our attention on, the perfect fulfilment in Christ our 
 Lord of the underlying truths and principles exem- 
 
 1 Mark xii. 10, 24, with Matt. xxi. 42, xxii. 29 ; Mark xiv. 
 49, with Matt xxvi. 54, Luke iv. 17, John v. 39, &c. 
 
 2 Stanton, art. " Messiah," in Hastinys' Dictionary, iii. 356. 
 
FROM THE JEWISH CHURCH 31 
 
 plifiecl in prophetic descriptions. So Dr. Illingworth 
 writes in Reason and Revelation, 1 summing up a help- 
 ful passage on the appeal to Prophecy in the light 
 of modern criticism : " Seen in this light, the partic- 
 ular prophecies, which have always been regarded in 
 the Christian Church as Messianic, retain their tra- 
 ditional character. For however clearly they may 
 be shown to be primarily concerned with contem- 
 porary persons and events, these persons and events 
 were stages in the development of the great Messianic 
 history ; partial anticipations, and therefore types 
 of the complete realization which was still to come, 
 and in coming to appropriate the whole prophetic 
 argument to itself. Thus the mode in which we 
 regard the evidence of prophecy may be somewhat al- 
 tered; but the weight of the evidence, so far from being 
 diminished by the alteration, is immensely increased. r>2 
 Such considerations concerning Messianic prophe- 
 cies and types seem to me valuable and important in 
 two ways. 
 
 1 Page 159. 
 
 2 " It is noticeable, in regard to the Messianic hope in its 
 earlier stages, that the actual history of Israel itself gives birth 
 to Messianic conceptions, e. g., the Exodus from Egypt helped 
 to give form and colour to the natural expectations of future 
 deliverance from foes and oppressors ; the rise of prophecy and 
 of the kingdom suggested the image of an ideal prophet and a 
 righteous king." — R. L. Ottley, art. " Incarnation," Hastings' 
 Dictionary, ii. 459 A. 
 
32 USE OF HOLY SCRIPTURE 
 
 First, This view that I have presented avoids 
 what repels many people in our day as fanciful and 
 arbitrary, if not petty, in the treatment of types, 
 and offers them instead a reasonable and broad 
 explanation. 
 
 Secondly, It reminds us that the great principles 
 of the Old Testament, which were perfectly realized 
 by our Lord, last on for us. They belong to the 
 Son of man, because they belong to man ; they be- 
 long to all sons of men, because they belong to the 
 Son of man. Again to quote Dr. Kirkpatrick, 
 " Fulfilment does not exhaust prophecy. It inter- 
 prets it, and gathers up its scattered elements into a 
 new combination, possessing fresh and abiding and 
 ever-increasing significance." 1 Thus are the sacred 
 writings of the old dispensation profitable for teach- 
 ing, for reproof, for correction, for discipline in 
 righteousness ; thus are they able to make us, as 
 well as Timothy and the early Christians, wise unto 
 salvation through faith in Christ Jesus. 2 
 
 1 Divine Library of the Old Testament, p. 125. 
 
 2 2 Tim. iii. 15, 16. 
 
LECTURE II 
 
 THE USE OF HOLY SCRIPTURE IN THE 
 EUCHARISTIC SERVICE 
 
 We pass from the worship of the Jewish Church in 
 which our Lord took part, and which the apostles 
 continued to attend even after the Day of Pentecost, 
 to the worship which is distinctively Christian. Of 
 this, in the earliest days, our contemporary evidence 
 is but scanty, and we must be content with inferences 
 from such hints as are given. The first disciples, 
 we are told, " continued stedfastly with one accord 
 in the temple, and breaking bread at home, they 
 did take their food with gladness and singleness of 
 heart, praising God, and having favour with all the 
 people." (Acts ii. 46, 47.) 
 
 The conjunction a few verses earlier of " the break- 
 ing of bread " with " the prayers " seems to show 
 that "the breaking of bread 11 included, at least, 
 the sacred meal of the Eucharist. In the first days 
 apparently at Jerusalem believers gathered together 
 3 33 
 
34 USE OF HOLY SCRIPTURE 
 
 in companies for their common meal each evening, as 
 the Twelve had been accustomed to have a daily meal 
 with our Lord. This common meal, as Mr. Rack- 
 ham says, " must have held a central place in their 
 life. It was the bond of fellowship ; it gave oppor- 
 tunity for common worship and mutual instruction 
 and exhortation ; it provided sustenance for the 
 poorer members of society, like the widows. 11 1 The 
 Eucharist probably formed a part — the climax — 
 of this common meal, which in itself had a religious 
 character. Our Lord's words at the institution were 
 understood by the apostles as a command to " do 
 this" as often as they ate and drank together as a 
 society. 2 
 
 As the Church grew, two changes seem to have 
 naturally come about. (1) The daily meal became 
 impracticable. The Agape became a less frequent, 
 probably a weekly, gathering, ordinarily on Satur- 
 day evening. (2) Owing to abuses, which followed 
 the gradual fading of the sacred character of the 
 whole meal, the Eucharist was separated from the 
 Agape, the former being celebrated early on Sunday 
 morning, often after the Saturday night vigil, the 
 latter being after a time removed to a later hour 
 
 1 Exposition of the Acts of the Apostles, by Richard B. Rack- 
 ham, in Oxford Commentaries, p. 37. 
 
 2 Ibid., p. 38. 
 
IN THE EUCHARISTIC SERVICE 35 
 
 on the Lord's Day. 1 This is the arrangement which 
 Pliny's well-known letter (a. d. 104) would seem to 
 imply. The Christians, he tells Trajan, were accus- 
 tomed to meet on a set day before it was light, and 
 sing a hymn together alternately to Christ as God, 
 and to bind themselves by an oath (or sacrament — 
 the pledge was probably involved in the sacrament 
 as we would use the word) to commit no crime ; 
 " which things being done, they were Wont to depart, 
 and to meet again to take food in common. 11 2 
 
 In these early days, and for a considerable time, 
 the Eucharist was the one distinctive Christian ser- 
 vice to which all disciples would gather. As such 
 it absorbed, or gathered round itself, all the different 
 elements of worship. 3 Among these the reading of 
 the Scriptures held a prominent place in the intro- 
 ductory part of the service, in what would later be 
 
 1 For a popular account of the relation of the Agape to the 
 Eucharist, see Dr. Bright's Some Aspects of Primitive Church 
 Life, pp. 106-109 ; and for a fuller discussion see Appendix C in 
 Hort and Mayor's edition of the Seventh Book of Clement's 
 Stromateis. 
 
 2 The correspondence between Pliny and Trajan is given in 
 Eus. E. H. iii. 33. Nicene Fathers (2nd series), vol. i. pp. 
 164-166. 
 
 8 Journal of Theological Studies, Jan. 1902, p. 162. 
 
36 USE OF HOLY SCRIPTURE 
 
 styled the Mass of the Catechumens. " The memoirs 
 of the Apostles, or the writings of the Prophets, 
 are read as long as time permits ; then, when the 
 reader has ceased, the president verbally instructs 
 and exhorts to the imitation of these good things.'" 
 So Justin Martyr (a. d. 140), in his Apology, 1 de- 
 scribes the procedure at the beginning of the Sunday 
 Eucharist. The reading of lessons from the Law 
 and the Prophets was naturally taken over from the 
 Synagogue, and the Old Testament lection was for 
 long retained. Martene quotes a liturgical writer 
 in the middle of the sixth century as making this 
 comment in an exposition of the office : " The Pro- 
 phetic lesson (to wit, that of the Old Testament) 
 keeps its due place, rebuking evil things and an- 
 nouncing future, that we may understand that He 
 is the same God who thundered in the Prophets 
 as who taught in the Apostle, and shone forth in 
 the brightness of the Gospel." 2 By degrees the Old 
 Testament reading was generally dropped. A trace 
 of it remains in our Prayer Book, in the occasional 
 use of a portion of Scripture from the Prophets 
 for the Epistle, as on Ash Wednesday, the Monday 
 and Tuesday before Easter, and on the Sunday 
 before Advent. 
 
 i I. 67. 
 
 2 Scudamore, Notitia Eucharistica, eh. vi, sec. ii. 
 
IN THE EUCHARISTIC SERVICE 37 
 
 To the Old Testament lessons, from the Law and 
 the Prophets, would be added as opportunity offered 
 letters written by Apostles to the particular Church 
 or congregation of Christians, or to a neighbouring 
 Church, these letters being handed on from one to 
 another, as St. Paul gave directions in the case of 
 Colosse and Laodicea. 1 In this way apostolic writ- 
 ings gradually came to be added to the writings of 
 the older dispensation. It may be worth while to 
 pause here and note the gradual formation of the 
 New Testament canon, which seems to have grown 
 from the selection of writings which were to be read 
 along with the older Scriptures in the public assem- 
 blies of the faithful. 2 The early Christians were 
 familiar with the Jewish canon which marked off cer- 
 tain writings from others, as containing in a special 
 sense the "Word of God. To these they by degrees 
 added writings of their own spiritual teachers, sifting 
 those which they put in the first place of authority 
 from others, as the Jews had done. 3 This determi- 
 nation was of course only gradually accomplished, and 
 lists varied for a time in different churches. 4 The 
 
 i CoL iv. 16. 
 
 2 The Council of Laodicea (a. d. 3G3) gave a list of books 
 " which should be read in the church," including all our present 
 canon, except the Revelation. 
 
 3 Smith's Dictionary of the Bible, i. 511 A. 
 
 * (a) In the Muratorian fragment, a. d. 200, we have the 
 
38 USE OF HOLY SCRIPTURE 
 
 list was determined by a twofold test, objective and 
 subjective : (1) Inquiry was made as to the author- 
 ship of a book ; was it the writing of an apostle or 
 an immediate disciple of the apostles ? The special 
 authority of the apostles rests on their having been 
 themselves taught by our Lord, and bearing witness 
 to that which they had seen and heard, and on their 
 having received special gifts of the Holy Spirit for 
 their work as the founders under Christ of the Church ; 
 they are thought of as vouching for the testimony of 
 their immediate disciples. 
 
 (2) Further, in subordination to the first test, the 
 writing must approve itself to the spiritual conscious- 
 oldest list of books of the New Testament, which includes the 
 four Gospels, Acts, thirteen Epistles of St. Paul (this would omit 
 Hebrews), and 1 Peter and 1 John. 
 
 (b) Eusebius, a. d. 300, included in the avriXeyotxeva, i. e., dis- 
 puted books, commonly but not universally accepted, James, 
 Jude, 2 Peter, 2 and 3 John, Revelation. E. H. iii. 25. See 
 McGiffert's note in Nicenc Fathers, vol. i. pp. 155, 156. 
 
 {c) In the West a Synod of Carthage, at which St. Augustine 
 was present, probably in 397 (perhaps earlier), prohibited the 
 reading in church of any but canonical books, and gave a list 
 exactly corresponding with our own, not only in contents but 
 in the order of the books. With this list agree those in the 
 East of Athanasius (d. 373) and Epiphanius (403). Cyril of 
 Jerusalem (d. 386) and Gregory Nazianzen (392) differ from it 
 only in the omission of the Apocalypse. The Syrian canon of 
 Chrysostom (d. 407) and others omitted 2 Peter, Jude, 2 and 3 
 John, and Revelation. See Westcott's Canon of the New Testa- 
 ment, pp. 435-439 ; Sanday, Inspiration, lect, i. pp. 8-10. 
 
IN THE EUCHARISTIC SERVICE 39 
 
 ness of the Christian Church. The Spirit taught the 
 body of the faithful to recognize the utterances of 
 the Spirit in apostolic writers. Spiritual things were 
 spiritually judged and discerned. As the Dean of 
 Westminster puts it in his valuable little book on 
 " The Study of the Gospels," 1 " Church decrees did 
 not create the canon ; they only registered at length 
 the completion of the long process by which the 
 instinct of the Church under the Divine guidance 
 had come to recognize certain books. 11 
 
 To return. We have seen the development of the 
 liturgical "Epistle," or "Apostle, 11 as it was com- 
 monly termed in older days. Earlier in origin in its 
 most rudimentary form, while later in its full develop- 
 ment, was the Gospel. At first naiTatives of the 
 Lord's life and teaching were probably orally deliv- 
 ered. Then these narratives committed to writing 
 were read, gradually assuming the shape of our 
 four Gospels. Difficult as are the questions con- 
 cerning the composition of the Synoptic Gospels 
 and their relation one to another, Dr. Sanday claims 
 that he "can speak with great confidence 11 when 
 he asserts "that the great mass of the narrative 
 of the first three Gospels took its shape before the 
 destruction of Jerusalem, that is, within less than 
 
 1 Page 6 ; compare Sanday, Inspiration, lect. i. p. 53. 
 
40 USE OF HOLY SCRIPTURE 
 
 forty years of the events.** 1 1 With reference to the 
 fourth Gospel, Dr. Sanday (who has made the book 
 a special study) holds that its narrative also, " when- 
 ever it was set down upon paper, assumed substan- 
 tially the shape in which we have it under conditions 
 similar to those which lie behind the Synoptic Gos- 
 pels, and bearing even stronger marks of originality 
 and nearness to the facts.'''' 2 
 
 In his interesting book The Risen Master, 2, the 
 late Mr. Latham suggests that " the earliest written 
 records ,1 of our Lord's life " were isolated passages, 
 of about the length of our Gospels in our Liturgy ; " 
 that these " sections " were drawn up in a condensed 
 form partly because parchment was expensive, and 
 partly because they were intended to be learned by 
 heart. This conjecture would help to solve a good 
 many difficulties concerning the Gospels as we have 
 them, into which these sections were incorporated ; 
 e . g., the appearance in different Gospels, or in dif- 
 ferent manuscripts, of the same narrative in different 
 places. 
 
 In the Liturgy the Epistle precedes the Gospel, 
 both as historically earlier, and in order to give to 
 the Gospel the place of dignity, marking the climax 
 of God's revelation. As the record of the life and 
 
 1 Inspiration, p. 283. 2 Ibid. , p. 287. 
 
 3 Pages 221, 222, 232. 
 
IN THE EUCHARISTIC SERVICE 41 
 
 teaching of the incarnate Son of God, the Gospel 
 naturally held a place of pre-eminent honour among 
 the Scriptures that were read. Up to this other 
 Scriptures led, the Law, the Prophecy, the Apostle. 
 Round it were gathered Psalms, corresponding with 
 the later gradual. 1 " We heard," says St. Augustine, 
 " the first lesson of the' Apostle [1 Tim. i. 15, 16, 
 ' This is a faithful saying, and worthy of all men to 
 be received '] ; we next sang a Psalm [xcv. 6, 2, ' O 
 come let us worship and fall down '] ; after this the 
 Gospel lesson showed the cleansing of the ten lepers 
 [Luke xvii. 12-19]." (Serm. clxxvi. 1.) 
 
 Some will recall the striking account of the Eucha- 
 rist in Marius the Epicurean, a sentence of which I 
 venture to quote here, as fitting in with what has 
 been said both in this lecture and in the first. After 
 speaking of the other sacred readings, " with bursts 
 of chanted invocation between, for fuller light on a 
 difficult path," " last of all " (says Mr. Pater), " came 
 a narrative, in a form which every one appeared to 
 know by heart, with a thousand tender memories, 
 and which displayed, in all the vividness of a picture 
 for the eye, the mournful figure of him, towards 
 
 1 For the psalms and hymns which preceded and followed the 
 Eucharistic lessons, see Scudamore, Notitia Eucharistica, ch. vi, 
 sec. ii and v. The Gradual (psalmus gradualis) was so called 
 because it was sung from the steps of the Epistle ambo or pulpit 
 Duchesne, Christian Worship (E. T), p. 114. 
 
42 USE OF HOLY SCRIPTURE 
 
 whom the intention of this whole act of worship was 
 directed — a figure which seemed to have absorbed, 
 like a tincture of deep dyes into his vesture all that 
 was deep-felt and impassioned in the experience of 
 the past." (Pp. 370, 371.) 
 
 In the Apostolic Constitutions it is ordered, " Let 
 the reader stand upon some high place ; let him read 
 the books of Moses, of Joshua the son of Nun, of the 
 Judges, and of the Kings and of the Chronicles, and 
 those written after the return from Captivity ; and 
 besides these, the books of Job and of Solomon 
 and of the sixteen Prophets. When there have been 
 two lessons read, let some other person sing the 
 hymns of David, and let the people join at the con- 
 clusions of the verses. Afterwards let our Acts be 
 read, and the Epistles of Paul our fellow-worker 
 which he sent to the Churches under the guidance 
 of the Holy Spirit ; and afterwards let a deacon or 
 a presbyter read the Gospels." 1 In these same 
 directions, and by Sozomen, 2 we are told of all, both 
 clergy and people, standing when the Gospel was 
 read ; by St. Jerome of tapers being then lighted ; 3 
 by St. Chrysostom of a doxology being sung. 4 Sozo- 
 
 1 Apost. Const, ii. lvii ( Ante-Nicene Lib. , xvii. p. 84) ; comp. 
 vin. v (A. N. L., 216). Lagarde (1862), pp. 85, 239. 
 
 2 Eccl. Hist. vii. 19 (Nicene Fathers (2nd series), ii. p. 390). 
 
 3 Against Vigilantius, 7 (Nicene Fathers (2nd series), vi. 420). 
 
 4 Opp. t. viii. p. 720 (Gaume). 
 
IN THE EUCHARISTIC SERVICE 43 
 
 men's words are worth quoting. Enumerating vary- 
 ing customs and traditions in different Churches (for 
 the sake of which, he says, Polycarp and Victor 1 faith- 
 fully and justly assumed that there ought to be no 
 separation one from another among those who were 
 agreed in the essentials of worship), Sozomen says: 
 "Another strange custom prevails at Alexandria, 
 which I have never witnessed or heard of elsewhere, 
 and this is, that when the Gospel is read the bishop 
 does not rise from his seat. The archdeacon alone 
 reads the Gospel in this city, whereas in some places 
 it is read by the deacons, and in many Churches only 
 by the priests ; while on noted days it is read by the 
 bishops, as for instance at Constantinople on the 
 first day of the festival of the Resurrection." 
 
 All this, let me point out, has its significance for 
 all time, and for ourselves. The reading of the 
 Scriptures (with which naturally follows some expo- 
 sition of their meaning, or exhortation based upon 
 them) is an integral part of the Eucharistic service. 
 The communication of Truth must accompany the 
 ministration of Grace. The presentation of the 
 model of our life naturally precedes the offering of 
 the mould in which our lives are to be re-cast after 
 the perfect pattern. We must learn what we should 
 be, ere we can profitably seek and use the means of 
 
 1 For Victor, Sozomen must mean Anicetus. 
 
44 USE OF HOLY SCRIPTURE 
 
 help and transformation. This relation of Scripture 
 and Sacrament, as embodying respectively the revela- 
 tion of Truth and the gift of Grace, needs to be 
 kept in mind. It should serve as a safeguard against 
 the dangerous tendency to regard and approach 
 sacraments in a mechanical fashion. It will suggest 
 rules or hints for the devotional use of the appointed 
 Scriptures in preparation for receiving the Com- 
 munion. There must be a feeding of the mind on 
 God's Word of instruction, as well as a strengthening 
 and refreshing of our spiritual powers by contact 
 with the renewed humanity of our Head and Saviour. 
 So the author of the Imitation says : 
 
 " Two things in this life above all I feel I need, 
 Without which I could scarcely bear these days of misery, 
 Here, in the prison of the body pent, 
 I know it, I need two, — 
 Food, light. 
 
 Therefore hast Thou given me in my weakness 
 Thy holy body to refresh my mind and mortal frame ; 
 Thou hast set up Thy word, a lantern for my feet 
 Robbed of these two, I cannot live aright 
 My soul's light is God's word, 
 My bread of life — Thy sacrament." 1 
 
 " This is life eternal, that they may know thee, the 
 only true God, and Jesus Christ whom thou hast 
 sent." (St. John xvii. 2.) " That passage " from our 
 Lord's High Priestly Prayer, says Archdeacon Free- 
 
 1 Bk. hi. ch. xi (Musica Ecclesiastiea). 
 
IN THE EUCHARISTIC SERVICE 45 
 
 man in his Principles of Divine Service, 1 "is the 
 Church's warrant to the end of time, for making 
 much of Divine knowledge, as the proper comple- 
 ment, the involved accessor}', to sacramental recep- 
 tion of Christ'' 
 
 With increased frequency of Communion let me 
 urge very earnestly the importance (both for the 
 clergy and for lay people) of some kind of medita- 
 tion, especially on the Gospels, as giving the climax 
 of God's revelation. " What Jesus was, God is.' 1 
 What Jesus was while He was on the earth, as His 
 life is pourtrayed in the Gospels, that God is. " He 
 that hath seen me," He Himself declared, " hath seen 
 the Father," 1 2 that which we really- desire and need 
 to know about God, His character and moral being, 
 the way in which He regards the world and us. The 
 moral glory of God — His truth, His love, His 
 justice, His purity — shines forth in the face of 
 Jesus Christ, says St. Paul. 3 And "What Je>us 
 was, man should be, v ' and by His help may more and 
 more become, His grace being pledged to us in the 
 sacraments of His Church, whereby through the 
 operation of His Spirit we are made partakers of His 
 renewed humanity. 
 
 Or again, if we think of the Eucharist more par- 
 ticularly on its sacrificial side, as the appointed 
 
 1 Vol. i. p. 349. 2 j hn xiv. 9. s g Cor. iv. 6. 
 
46 USE OF HOLY SCRIPTURE 
 
 memorial of our Lord's passion, wherein we show 
 forth and glory in His victorious death, the reading 
 of the Scriptures has its place, and is a natural part 
 of the service ; whether the narrative of His life and 
 death, or the precepts of God's will perfectly fulfilled 
 in His obedience unto death, which (let us always 
 remember) is the essence of His sacrifice. 
 
 The arrangements of the Holy Place of the Taber- 
 nacle recall and illustrate the relation of Scripture 
 and Sacrament, of Gospel and Eucharist. On one 
 side of the altar of incense was the seven-branched 
 candlestick, on the other the table of the shew bread. 
 Within the ark itself, according to the writer to the 
 Hebrews, 1 were laid up as treasures, along with 
 Aaron's rod that blossomed (the figure of the legiti- 
 mate priesthood), the tables of the law, and the pot 
 of manna, the symbols respectively of light and 
 strength. Taught by Scripture and fed by Sacra- 
 ment, we are to press on until at last within the veil 
 we behold the King in His beauty, and then the 
 promise is, " We shall be like Him ; for we shall see 
 Him even as He is." 2 
 
 1 Heb. ix. 4. I follow the author of the Epistle in placing 
 all these treasures within the ark. From the Old Testament 
 references it may be that only the tables of the covenant were 
 within, the rod and the pot of manna being laid up alongside 
 of the ark, "before the testimony." 
 
 2 1 John iii. 2. 
 
IN THE EUCHARISTIC SERVICE 47 
 
 II 
 
 We turn from the place of Scripture reading in 
 the Eucharistic service to provisions for its orderly 
 reading. " From the time of Pope Damasus (a. d. 
 400) the ecclesiastical writers first begin to refer to 
 fixed lections from Holy Scripture.'' 11 The Comes 
 or lectionary was a well-known directory at the end 
 of the fifth century, arranged either by St. Jerome 
 (to whom it is commonly ascribed) or by some 
 person of authority living in or near Rome about the 
 same time. 2 The Epistles and Gospels for Sundays 
 and Holy-days in our Prayer Book (which with a 
 very few changes are the same as in the Sarum 
 missal) follow this arrangement of the fifth century, 
 more closely than does the present Roman use. 3 
 
 The general principle of the selection (commonly, 
 though not perhaps always, perceptible) seems to be 
 this. In the earlier, and as we may call it the 
 doctrinal, half of the Christian Year, from Advent to 
 Trinity, the appointed Gospels set before us declara- 
 tions or illustrations of the great facts of our creed 
 commemorated at the different seasons, and the 
 Epistle is adapted to the Gospel or to the season. 
 
 1 Freeman, Principles, ii. 415. 
 
 2 W. H. Frere, A new history of the Book of Common Prayer, 
 p. 465. 
 
 3 See Freeman, ii. 414. 
 
48 USE OF HOLY SCRIPTURE 
 
 In the second, or practical, half of the year (for the 
 Sundays after Trinity, as we describe them) the 
 Epistles take the lead, so to speak, with teaching 
 concerning the Christian life, which the Gospels for 
 the most part serve to illustrate. It will be seen at 
 once that for the Sundays after Trinity the Epistles 
 follow a regular course, being taken from different 
 writers in order, St. John, St. Peter, and St. Paul, 
 and from St. Paul's general Epistles in the order in 
 which they stand in our ordinary Bibles. The Gos- 
 pels for this part of the year, recounting parables, or 
 miracles, or conversations of our Lord, have no such 
 sequence, but seem to be chosen (as I have said) to 
 illustrate a leading theme of the Epistle. Take for 
 example the first three Sundays after Trinity. On 
 the first the parable of Dives and Lazarus follows 
 St. John's teaching concerning love of the brethren ; 
 on the second, the excuses made by the bidden but 
 unwilling guests are a contrast to the loving obedi- 
 ence taught in the Epistle ; on the third the rejoicing 
 over the lost and found illustrates the sympathy in 
 trial of which St. Peter speaks. 
 
 In the Greek Church for the Epistles from Easter 
 to Trinity the Acts of the Apostles are read ; during 
 the remainder of the year the Apostolic Epistles are 
 taken in consecutive order. Their Gospels are selected 
 from St. John from Easter to Pentecost, from St. 
 
IN THE EUCHARISTIC SERVICE 49 
 
 Matthew from Pentecost to Holy Cross (Sept. 14), 
 from St. Luke from Holy Cross to Septuagesima ; 
 St. Mark is read in Lent, and is also fitted in for 
 lesser days in the latter part of St. Matthew's term. 1 
 It will be noticed that our Western custom agrees 
 with the Eastern rule in assigning the fourth Gospel 
 to the Easter season ; it will also be noted how few 
 are the Gospels taken from St. Mark ; in our order 
 only two Sundays in the whole year (the Seventh 
 and Twelfth after Trinity) are so provided for, along 
 with Ascension Day, and two days in Holy Week, 
 when the Passion is read according; to each of the 
 four Evangelists. 
 
 The advantages of the fourfold Gospel we must 
 all feel greatly to outweigh any harmonistic or other 
 perplexities that it involves, in the richer and fuller 
 portraiture of the perfect Life which is so presented, 
 viewed from different standpoints, mental and spir- 
 itual. May not these very variations in the concep- 
 tion and representation of the One Figure remind us, 
 and specially at the Eucharist (where all by partak- 
 ing of the one loaf, one body, become one loaf, one 
 body 2 ) of the large-hearted and generous welcome 
 that should be extended to persons of varying opin- 
 ions within the limits of the Catholic faith ? Men 
 
 1 See Dictionary of Christian Antiquity \ art. " Lectionary." 
 
 2 1 Cor. x. 17. 
 
 4 
 
50 USE OF HOLY SCRIPTURE 
 
 come from every quarter, all entering (be it noted) 
 through the appointed gates, and bringing each his 
 own contribution of homage and tribute to the 
 sovereign Lord of all. 1 
 
 The Eastern arrangement of reading at the Eu- 
 charist one Evangelist for a succession of weeks (the 
 plan which is followed in our daily lessons) suggests 
 a recommendation (the value of which is confirmed 
 by experience), that in courses of Lent and Holy 
 Week sermons we might with profit more frequently 
 preach the Passion according to one or other of the 
 Evangelists, instead of attempting a harmony of the 
 different narratives, or promiscuously fastening on 
 events and mysteries, peculiar to one or common to 
 all, without consideration of their place and signifi- 
 cance each in its own story. This suggestion would 
 apply, of course, to other portions of the Gospel, as 
 well as to the account of our Lord's passion. An- 
 other thought I would in this connection commend 
 to your consideration. We may reasonably regret 
 the lack in our Prayer Book of any special Eucha- 
 ristic Scriptures (or collects) for marked occasions, 
 such as a Marriage, a Burial, or the assembly of a 
 Church Council. On the other hand there is, it 
 seems to me, a certain compensation in our general 
 system (which was the older arrangement) of making 
 
 i Rev. xxi. 12-14, 24-27. 
 
IN THE EUCHARISTIC SERVICE 51 
 
 the service for the day or week serve for all, save the 
 most extraordinary, occasions. The varying indi- 
 vidual or common experiences of human life are thus 
 brought each in turn under the shadow, as it were, 
 or one might better say into the illumination, of the 
 same great truths of our holy religion, sustaining us 
 in tribulation and steadying in prosperity, our guide 
 in life, our stay in death. Stat ci^ux dum volvitur 
 orbis. 
 
 Ill 
 
 Besides the reading of the lessons (the Epistle and 
 Gospel) for the instruction of the people, there are 
 other forms of the more devotional use of Scripture 
 in the Eucharistic service. 
 
 (a) First, the central position of the Lord's Prayer ; 
 whether before or after the actual reception of the 
 Sacrament matters little. In the older liturgies the 
 " Our Father," repeated by all, sums up the petitions 
 and intercessions of the Canon. So St. Cyril of 
 Jerusalem instructs his catechumens in the Church 
 of the Holy Sepulchre, in 347 or 348 : « After these 
 things 11 — among which he has mentioned the invoca- 
 tion of the Holy Spirit upon the gifts, and the in- 
 tercessions for all whether living or departed — " we 
 say that Prayer which the Saviour delivered to His 
 own disciples, with a pure conscience styling God 
 
52 USE OF HOLY SCRIPTURE 
 
 Our Father." 1 Nearly every Church, St. Augustine 
 wrote to Paulinus (a.d. 414), concludes the suppli- 
 cations, prayers, and intercessions which were made 
 while the elements were blessed, hallowed, and broken 
 for distribution, with the Lord's Prayer. 2 
 
 Repeated, as with us, after Communion, the Lord's 
 Prayer has its peculiar significance. As in the ad- 
 ministration of Baptism the first words said by or 
 on behalf of the newly initiated member of Christ 
 are the " Our Father," 11 so here immediately after our 
 union with Him, and with one another in Him, has 
 been anew assured and strengthened by our feeding 
 on His sacred Body and Blood, the first words of 
 common prayer uttered by all the congregation are 
 " Our Father. 1 ' 
 
 (b) Next may be mentioned the two hymns from 
 Scripture, one of which is common to all liturgies, 
 the other to those of Western Christendom, the Ter 
 Sanctus and the Gloria in Excelsis. 3 
 
 (1) To us as to St. John (to whom was repeated 
 Isaiah's vision) a door is opened in heaven, that we 
 may share in the worship of the heavenly host 
 gathered round the Lamb standing before the throne 
 
 i On the Mysteries, v. (Lib. of the Fathers, pp. 275, 276.) 
 
 2 Ep. cxlix, cap. ii. 16. 
 
 8 The author may refer to his lecture on " The Hymns of 
 the Eucharist " in Lauda Stem, New York Church Club Lect- 
 ures, 1896. 
 
IN THE EUCHARISTIC SERVICE 53 
 
 as it had been slain, bearing, that is, the marks of a 
 sacrificial death. The verbal thanksgiving accom- 
 panying the great act by which we show forth the 
 Lord's victorious passion, compressed into short sen- 
 tences in our common and proper prefaces, was in 
 the older liturgies expanded at great length, recount- 
 ing the benefits of creation and redemption; it always 
 reached its climax in the anthem sung by all, " Holy, 
 Holy, Holy, Lord God of Hosts. Heaven and earth 
 are full of Thy glory." 
 
 (2) The history of the Gloria hi Excelsis as we 
 sing it, its gradual expansion from the Angels 1 song 
 at our Saviour's birth, and its adoption into the 
 liturgy, would be too long and hardly suitable for 
 our present purpose. Here it may suffice to say that 
 the Scriptural sentence, the Angels' 1 song proper, is 
 the only part of the hymn that is found in any Ori- 
 ental altar service, the remaining portions being 
 incorporated into Western liturgies at a later date ; 
 but so well established was its use by the beginning 
 of the tenth century, that it was then frequently 
 " farsed " with interpolations specially appropriate 
 (or considered so) to particular festivals. The Eu- 
 charistic use of the hymn points of course to the 
 sacramental application of the benefits of the Incar- 
 nation. " Glory to God in the highest, and on earth 
 peace,~good will towards men ": That which the an- 
 
54 USE OF HOLY SCRIPTURE 
 
 gels proclaimed as the object of the incarnation of 
 the Redeemer, we rejoice in as the result of His mis- 
 sion, while we beg for mercy, pardon, and help from 
 the exalted Lamb of God, who by His intercession 
 and His bestowal of grace now taketh away the sins 
 of the world. 
 
 (r) In the use of Scripture in the Eucharistic ser- 
 vice we should note two peculiarities of the Anglican 
 rite ; the rehearsal of the Ten Commandments, and 
 the Comfortable Words. 
 
 (1) The first might perhaps be regarded by those 
 who are bent on finding a precedent for every feature, 
 as a fixed and constant lesson from the Law ; in 
 which case our alternative of the Lord's summary 
 would be singularly out of place. But there is no 
 reason to suppose that this ancient precedent was 
 present to the minds of those who inserted the 
 Decalogue into the introductory part of the Order 
 for the Administration of the Lord's Supper, evi- 
 dently with the idea of its serving as a helpful peni- 
 tential preparation. The ninefold Kyrie may have 
 suggested the use to which the repeated prayer for 
 mercy might be adapted. 1 About the need of explan- 
 
 1 In 1281 the ninth of Abp. Peckham's Constitutions had or- 
 dered that in the Province of Canterbury the Ten Commandments 
 with the Creed and other principles of the Christian Religion 
 should be expounded to the people by every parish priest four 
 
IN THE EUCHARISTIC SERVICE 55 
 
 ation to guard against misunderstanding of the 
 Decalogue as read in our churches, I shall have a 
 word to say at another time. 
 
 (2) As the rehearsal of the Commandments was 
 intended to help worshippers to a humble confession 
 of their transgressions, so the repetition of the Com- 
 fortable Words was designed to encourage the peni- 
 tent. With this object in Archbishop Herman's 
 Consultation (from which they were adopted into the 
 first Prayer Book of Edward VI) they preceded the 
 Absolution, instead of following it, as in the English 
 order and those derived therefrom. 1 
 
 (d) Another use of Scripture in our altar service 
 remains for notice, and it suggests a wider use of 
 a somewhat similar character in older service books. 
 
 times in the year. Johnson's English Canons, ii. p. 283. The 
 same was repeated for the Province of York by Abp. Nevil's 
 Constitutions in 1466. Johnson ii. 520. So only five years be- 
 fore the Commandments were made part of the service it was 
 ordered in the Injunctions of Edward VI, " That every holy-day 
 throughout the year, when they had no sermon, they should 
 immediately after the Gospel openly and plainly recite to their 
 parishioners in the pulpit the Paternoster, Credo, and the Ten 
 Commandments in English. " See Scudamore, Notitia Euchar- 
 istica, ch. iv. sec. iii. 
 
 1 The " Comfortable Words " (not so styled by him) provided 
 by Archbishop Herman (apparently for alternative use) were 
 John iii. 16, 1 Tim. i. 15, John iii. 35, 36 a, Acts x. 43, 1 John 
 ii. 1,2. A Simple and Religious Consultation of Herman, Arch- 
 bishop of Cologne (London, 1548), fol. ccii. 
 
56 USE OF HOLY SCRIPTURE 
 
 Our Sentences at the Offertory, with the exception 
 of the last two, which were added at our last revis- 
 ion (1892), are all of the nature of exhortations 
 to due and liberal almsgiving. In this they differ 
 from the older Offertorium, which was rather an 
 antiphon with verses sung during the oblation of 
 the elements, for which purpose our last two sen- 
 tences are fitted. The older Offertorium belonged to 
 the proper service of the day or season, like our Epistle 
 and Gospel, and was one of several ways in which 
 the Roman and other Western liturgies interwove 
 verses from Holy Scripture into the Eucharistic ser- 
 vice. Of this sort were the Jntroit, sung as the 
 priest approached the altar — a Psalm (shortened 
 later to a single verse of a Psalm) preceded and 
 followed by its antiphon, a sentence of Scripture 
 appropriate to the day ; the Commimion, a Psalm 
 and antiphon corresponding to the Introit and sung 
 during the reception ; and the Gradual, a respond 
 sung between the Epistle and the Gospel. Both 
 the Introit and the Communion, as well as the Offer- 
 tory sentence, were retained in simpler form in the 
 first English Prayer Book. The desire for still 
 greater simplicity has dropped them from later 
 books. It may be, I suppose, a question of taste 
 whether our common use in the present day of 
 metrical hymns at these points in the service is to be 
 
IN THE EUCHARISTIC SERVICE 57 
 
 counted a gain or loss. Popularity perhaps may 
 compensate for the loss of dignity. But in any case 
 the use of Holy Scripture in the Eucharistic service 
 is diminished. 
 
 (e) Our Anglican rite concludes with one more 
 devotional application of Scripture in the use of St. 
 Paul's words to the Philippians, 1 introduced into the 
 Order of Communion in 1548, before the invocation 
 of blessing on the departing worshippers from the 
 tri-une God. " The peace of God which passeth all 
 understanding keep your hearts and minds in the 
 knowledge and love of God, and of His Son Jesus 
 Christ our Lord." Through and in Him we have 
 drawn near to the Father, whom He makes known, 
 and whose Spirit He breathes upon His disciples. 
 So we depart in peace, in the name of the Lord. 
 
 i PhiL iv. 7. 
 
LECTURE III 
 
 THE GRADUAL DEVELOPMENT OF THE 
 DAILY SERVICE 
 
 At first, as we have seen, the Eucharistic service 
 absorbed all the different elements of public worship 
 for the Christian Church. It is a confirmation of 
 this view that we find the first beginning of what 
 grew to be the Choir Office of the Church — repre- 
 sented in our Prayer Book by the Order for Daily 
 Morning and Evening Prayer — to have sprung up 
 in connection with the Eucharist. It seems possible, 
 following Mgr. Batiffol in his extremely interesting 
 History of the Roman Breviary, to trace pretty 
 clearly the stages of the development of the Choir 
 Office. 1 Doubtless there were local variations ; but 
 the general course of development would appear to 
 be represented by the following summary. 
 
 1 Histoire du Brtviaire Romain, par Pierre Batiffol, du clerge 
 de Paris (translated by Baylay). Compare, as in substan- 
 tial agreement, Duchesne, Origines du culte Chretien, ch. xvi, 
 " L' office divin." A translation of Duchesne's book by M. L. 
 McClure has just been published (1903) by S. P. C. K. 
 
 58 
 
IN THE DAILY SERVICE 59 
 
 (1) These services began with the vigils which 
 were kept before the celebration of the Eucharist, 
 as a preparation for the solemn service, and as an 
 expression of the common expectation that the Lord 
 would return at midnight. Bishop John Wordsworth 
 points out several interesting liturgical hints of this 
 expectation, to which he refers the Eucharistic use 
 of the Benedictus qui ven.it. 1 The vigils were observed 
 on Saturday night before the Lord's Day Eucharist, 
 and in some parts, where the Eucharist was celebrated 
 also on the Sabbath, on Friday night likewise ; also 
 before the Eucharist celebrated at the burial-places 
 of martyrs on their memorial days. Beyond these 
 occasions it would hardly have been possible in times 
 of persecution, and with a large number of Christians 
 employed as slaves, to gather together the faithful 
 for stated worship. There is no trace, Bishop Words- 
 worth says, 2 of a daily Eucharist outside the earliest 
 days at Jerusalem, until the time of Cyprian. Doubt- 
 less there were in private houses informal gatherings 
 of Christians who lived near to one another, for 
 prayer and mutual exhortation. 
 
 The vigils were spent in the saying of psalms and 
 the reading of Scripture lessons. The vigil generally 
 began with Vespers (we may be using later terms) 
 
 1 The Ministry of Grace, by John Wordsworth, Bishop of 
 Salisbury, pp. 312, 313. 
 
 2 Ibid., pp. 305,306. 
 
60 USE OF HOLY SCRIPTURE 
 
 about sunset. Nocturns followed at midnight ; 
 Lauds at daybreak. But at Rome there was at first 
 no vesper office belonging to the vigil. Of an earlier 
 use we learn from the canons of Hippolytus, which 
 are supposed to be a Roman synodical document of 
 Pope Victor's time in the last decade of the second 
 century. 1 These mark the distinction between (a) 
 the litui'gical assembly for the Oblation or Eucharist, 
 at which the bishop officiates, attended by the body 
 of his clergy, and vested ; and (b) the euchological 
 assembly at cockcrow in church, at which nothing is 
 said of the presence of the bishop nor of vestments. 
 This service, which was not daily, consisted of three 
 exercises, psalmody, the reading of Holy Scripture, 
 and the prayers. 
 
 (2) By degrees those who as ascetics and dedicated 
 virgins (living in their own homes) gave themselves 
 specially to prayer and the service of the Lord came 
 to keep a vigil privately every night, and not only on 
 the occasions of its public observance. 2 
 
 1 Canones Hippolyti, xxi. 217, xxxviii. 20. (Achelis, pp. 118, 
 122.) 
 
 2 For the life of virgins dedicated to Christ, passed at home, 
 and in conventual establishments, see St. Jerome's letters to 
 Lseta and to Eustochium, the daughters of Paula. Epp. cvii, 
 cviii. (Niccne Fathers.) The latter, besides its history of Paula 
 (Jerome's most famous disciple at Bethlehem) and the account 
 of her burial, is a good illustration of Jerome's knowledge of 
 the Scriptures and of his method of applying them. 
 
IN THE DAILY SERVICE 61 
 
 (3) As persecution ceased these persons would as- 
 semble in a church and perform their devotions in 
 common. Others of the devout laity would join 
 with them. Then the service was put in charge of 
 the clergy. Offices for the hours of the day (which 
 had probably always been marked with some prayer 
 by the more devout) came to be added to these 
 public night offices. 1 
 
 1 An interesting article on "The early history of Divine 
 Service " will be found in the Church Quarterly Review for Jan. 
 1896, vol. xli. Concerning the Hours of Prayer the writer says, 
 " The history is the record of progress from what was merely 
 private to what became public, from what was merely optional 
 to what became obligatory, and to some extent also from what 
 was merely occasional to what became continuous." — pp. 397, 
 398. 
 
 Tertullian refers to Terce, Sext, and None, speaking of 
 "those common hours, which mark the intervals of the day, 
 which we may find in the Scriptures to have been more solemn 
 than the rest. The first infusion of the Holy Spirit into the 
 congregated disciples took place at the third hour. Peter, on 
 the day in which he experienced the vision of Universal Com- 
 munity, in that small vessel, had ascended into the higher 
 regions for prayer's sake at the sixth hour. The same apostle 
 was going into the temple, with John, at the ninth hour, when 
 he restored the paralytic to his health. ... So that, as we read 
 was observed by Daniel also, in accordance with Israel's disci- 
 pline, we pray at least not less than thrice in the day, debtors as 
 we are to Three, the Father, the Son, and the Holy Spirit ; 
 besides of course our regular prayers which are due on the 
 entrance of light and of night." De Oratione, xxv. (Ante- 
 Nicene Library, xi. p. 200.) Comp. Canons of Hippolytus, 
 which connect them all with the Passion, xxv. 233-235 (Achelis, 
 
62 USE OF HOLY SCRIPTURE 
 
 (4) Meanwhile with the nominal conversion of 
 the Empire there came a growing laxity on the part 
 of many Christians ; the ascetics and virgins retired 
 from their own homes to serve God in solitude, 
 whether as actual hermits or in monastic communi- 
 ties. The fuller observance of the Hours of Prayer 
 (by night and by day) fell more and more to their 
 special lot. In these communities the offices were 
 elaborated and systematized ; while for ordinary 
 Christians they became more occasional, and not till 
 later were they imposed as an obligatory rule on 
 the clergy generally, and then only in a modified 
 form, as regards the substance and order of the 
 offices, and the times of their recitation. 
 
 (5) As the Vigil and the Day Hours became the 
 privilege and duty of the monks (who were some- 
 times put in charge of important churches for the 
 purpose of reciting the full office), a public morning 
 and evening service of prayer became natural for 
 ordinary Christians in the latter part of the fourth 
 century, when persecution had ceased. For morning 
 and evening service we should more properly say even- 
 ing and morning prayer, the offices being the rem- 
 nant, so to speak, of the vigil, its beginning and its 
 
 pp. 127, 128). In the East likewise Clement of Alexandria refers 
 to the observance of the 3rd, 6th, and 9th hours. Stromateis, 
 vii. 40. (Hort and Mayor, p. 71.) 
 
IN THE DAILY SERVICE 63 
 
 end. 1 These services were led by the secular clergy 
 and became obligatory on them, while recommended 
 for the observance of lay people. 
 
 II 
 
 The form of Divine Service established in the 
 East at the end of the fourth century, and which 
 passed over into the West, we learn in fragmentary 
 fashion from incidental references in the writings 
 of the Fathers ; in fuller description from the Apos- 
 tolic Constitutions ; in a most graphic form from the 
 pilgrimage of Sylvia ; and from the Institutes of 
 Cassian. 2 For instance, we learn from Theodoret 3 
 that at Antioch Bishop Leontius (344-357), being 
 Arian in his sympathies, brought into the churches, 
 apparently with a view to suppressing them, congre- 
 gations of orthodox believers that had been collected 
 by the ascetics Flavian and Diodorus at the tombs 
 
 1 An interesting trace of the original vigil service is found in 
 the Russian name for the ordinary Sunday service preceding the 
 Liturgy, iravvvxis, or all-night service. This consists of Vespers, 
 with Compline, Matins, and Prime, which if sung in full would 
 take literally the whole night. In practice the service is ordinar- 
 ily curtailed. See Mr. W. J. Birkbeck's Account of the Observ- 
 ance of Sunday in Russia, in the Rev. W. J. Trevelyan's volume 
 on Sunday in the Oxford Library of Practical Theology, 
 pp. 190-192. 
 
 2 Joannis Cassiani dc ccenobiorum institutis. 
 
 8 H. E. ii. 24. (Nicene Fathers, 2nd series, iii. p. 85.) 
 
61 USE OF HOLY SCRIPTURE 
 
 of the martyrs, where they spent the night in sing- 
 ing psalms to God. These were the first, we are 
 told, " to divide choirs into two parts, and to teach 
 them to sing the Psalms of David antiphonally."" 
 This usage was established at Caesarea in Cappadocia 
 by St. Basil (a. d. 370). Amongst other charges 
 against the bishop, his enemies alleged the introduc- 
 tion of psalms and a kind of music varying from 
 the custom which had obtained among them. In his 
 defence addressed to the clergy of Caesarea Basil 
 speaks of the religious men and women who "con- 
 tinue night and day in prayer."" The customs which 
 obtained as to psalmody are agreeable, he says, to 
 those of all the Churches of God. " Among us 
 the people go at night to the house of prayer, and 
 in distress, affliction, and continual tears making con- 
 fession to God, at last rise from their prayer and 
 begin to sing psalms. And now divided into two 
 parts they sing antiphonally with one another, thus 
 at once strengthening their attention to the Scrip- 
 tures and procuring for themselves recollected and 
 undistracted hearts. 1 "' 1 
 
 1 Ep. ccvii. 3. (Niccne Fathers, 2nd series, viii. p. 247.) St. 
 Basil's description of the nocturnal service continues thus : 
 " After this [antiphonal singing] they permit one alone to begin 
 the Psalm, and the rest join in the close of every verse, and 
 thus, with this variety of psalmody, they carry on the night, 
 praying betwixt whiles, or intermingling prayers with their 
 
IN THE DAILY SERVICE 65 
 
 The custom of antiphonal chanting of Psalms 
 was introduced at Milan by St. Ambrose (387), as 
 we learn from the well-known passage in St. Augus- 
 tine's Confessions. 1 A year before Augustine's Bap- 
 tism Justina, mother to the Emperor Valentinian, 
 persecuted Ambrose in favour of the Arian heresy. 
 The devout people kept watch in the church, ready 
 to die with their bishop. " Then it was first insti- 
 tuted that after the manner of the Eastern Churches 
 hymns and psalms should be sung, lest the people 
 should wax faint through heaviness of sorrow ; and 
 from that day to this the custom has been retained, 
 many, yea, almost all congregations throughout the 
 rest of the world following the example. 1 ' 
 
 These, Basil, Leontius, and Augustine, witness to 
 the use of the Psalter, but evidently in connection 
 with vigils. Writing from the south of France in 
 405, and giving an account of his visits to different 
 monasteries, Cassian tells us that different rules and 
 arrangements prevail in different places as to the 
 number of psalms said. Some, he said, have appointed 
 that each night twenty or thirty psalms should be 
 
 psalms. At last, when the day begins to break forth, they all in 
 common, as with one mouth and one heart, offer up to God the 
 Psalm of confession [Ps. li], every one making the words of 
 the Psalm to be the expression of his own repentance. " See 
 Bingham's Antiquities, bk. xiii. x. 13. 
 
 1 Conf. ix. vii. (Librartj of the Fathers, pp. 166, 167.) 
 
66 USE OF HOLY SCRIPTURE 
 
 said. The systems and regulations are almost as 
 many in number as the monasteries visited. He 
 speaks of Terce, Sext, and None, services for nine 
 and twelve and three o'clock in the day. In Pales- 
 tine and Mesopotamia the monks seem to have 
 assembled together for common prayers at these 
 hours. The Egyptian monks had only two daily 
 public services, in the evening and early morning, 
 marking other hours by private prayer in the 
 midst of work. Their Vespers and Matins each 
 consisted of twelve psalms recited by readers, and 
 of two lessons followed by silent prayer. The 
 lessons, he says, one from the Old and one from 
 the New Testament, had been added later, and only 
 for those who liked and were eager to gain by con- 
 stant study a mind well stored with Holy Scripture. 
 On Sundays and during Eastertide both lessons were 
 from the New Testament, the first from the Epistles 
 and Acts, the second from the Gospels. 1 
 
 Cassian says that psalms were sometimes broken up 
 into portions of a few verses. " They do not care 
 about the quantity of the verses, but about the intel- 
 ligence of the mind ; aiming with all their might 
 at this, 'I will sing with the spirit: I will sing 
 with the understanding also. 1 2 And so they consider 
 
 i Institutes, ii. and iii. 2, 3, 4. (Nicene Fathers, 2nd series, 
 xi. pp. 207-212.) 2 1 Cor. xiv. 15. 
 
IN THE DAILY SERVICE C7 
 
 it better for ten verses to be sung with understand- 
 ing, than for a whole psalm to be poured forth with 
 a bewildered mind. 11 1 
 
 One more reference to Cassian. He tells of Matins 
 or Lauds with Psalms cxlix, li, lxiii, xc 2 following 
 Nocturns, in Gaul. This office he says was later put 
 to the time of sunrise, and made to consist of three 
 Psalms, like Terce, Sext, and None. In fact, this 
 distinctly morning office became what we know as 
 Prime. 
 
 The Apostolic Constitutions, which probably be- 
 longed to the same period (about 375), and to 
 Antioch, 3 give a fuller account of the public prayers. 4 
 The people meet early and say Psalm lxiii (" 
 God, thou art my God "), and again in the evening, 
 and say Psalm cxli (" Lord, I have called upon 
 thee . . . Let my prayer be set forth in thy sight 
 as the incense : and let the lifting up of my hand be 
 an evening sacrifice. 11 5 Hymns, as well as Psalms, are 
 
 1 Institutes, ii. 11. 
 
 2 The English (and Hebrew) numbering of the Psalms is 
 always given ; the Greek and Latin is of course different. 
 
 3 Wordsworth, Ministry of Grace, p. 45. For a full discus- 
 sion of the date of the Apostolic Constitutions and their 
 different parts, see the article in Smith's Dictionary of Christian 
 Antiquities. 
 
 4 II. 59 (Lagarde), Ante-Nicene Lib., xvii. p. 87. 
 
 5 See St. Chrysostom's comment on the use of these Psalms 
 {in Psalm, cxl), quoted by Bingham, Antiq. xni. x. 2, xi. 3. 
 
68 USE OF HOLY SCRIPTURE 
 
 used in their worship, i. e., probably not only the 
 Gospel Canticles, but compositions outside of Holy 
 Scriptures, like the Gloria in Excelsis, ISlcotlkol v/avoi, 
 as they were styled. The bishop is to exhort the 
 people to come constantly to church morning and 
 evening every day, singing psalms and praying in 
 the Lord's house, but principally on the Sabbath 
 day, and on the day of the Lord's Resurrection, 
 when the Eucharist was also celebrated. Here we 
 meet for the first time with set prayers ; but no 
 Scripture lessons are mentioned. 
 
 Of about the same date (385) is the extremely 
 interesting account of the services in the Church 
 of the Resurrection at Jerusalem given by a devout 
 Western lady in her account of a visit to the Holy 
 
 Of Psalm lxiii he says, "The Fathers of the Church ap- 
 pointed it to be said every morning, as a spiritual song and 
 medicine to blot out our sins ; to kindle in us a desire of 
 God ; to raise our souls, and inflame them with a mighty fire 
 of devotion ; to make us overflow with goodness and love, and 
 send us with such preparation to approach and appear before 
 God," And of Psalm cxli, "Our Fathers did not order this 
 psalm to be said upon the account of the single expression in 
 verse 2, but they appointed the reading of it as a sort of salu- 
 tary medicine to cleanse us from sin ; that whatever defilement 
 we may have contracted throughout the whole day, either 
 abroad, in the market, or at home, or in whatsoever place, when 
 the evening comes, we might put it all off by this spiritual 
 charm or song, which is a medicine to purge away all such 
 corruption." (Montfaucon's Ckrysostom, t. v. pp. 514, 515.) 
 
IN THE DAILY SERVICE 69 
 
 Places, under the title of the " Pilgrimage of Silvia," 
 which has been discovered within the last twenty 
 years. 1 Here the solitaries and virgins are described 
 as first assembling for a sort of vigil, and gathering 
 other devout lay persons with them, " who have a 
 mind to keep vigil earlier than others/ 1 From that 
 hour (at cockcrow) to daylight hymns are said, and 
 psalms are responded, and antiphons sung, and a 
 prayer is said after each hymn, by two or three of 
 the clergy in turn. Bishop Wordsworth understands 
 dieuntur to mean recited by a single voice ; re- 
 sponduntur to mean that one voice sings half, the 
 people answering with the other half, or interposing 
 aKpoGTiyia or refrains. Antiphons stand for psalms 
 sung antiphonally by two choirs, not yet for the 
 verse sung before and after the psalm. 2 
 
 When it begins to grow light the people begin 
 to say the matin hymns. Then, as a later stage of 
 the service, comes in the bishop with the body of 
 the clergy and offers prayer. The same order is 
 observed at Sext and None. Psalms and antiphons 
 go on till notice of the bishop's coming is given : 
 
 1 Wordsworth's Ministry of Grace, p. 57. See Appendix to 
 Duchesne's Christian Worship, where the original of the Pere- 
 grinatio is given, and also an explanation of the different church 
 buildings at Jerusalem. For this compare Bright's Age of the 
 Fathers, vol. i. pp. 121, 122. 
 
 2 Wordsworth, p. 348. For modes of musical recitation see 
 note on p. 99, Lect, IV. 
 
70 USE OF HOLY SCRIPTURE 
 
 he prays for all and blesses each. At the early 
 evening service the lamplighting psalms are said, and 
 antiphons chanted for a considerable time. These 
 are continued after the bishop's entrance. 
 
 Wordsworth thus sums up Silvia's description : 
 " This shows that at that period in Jerusalem there 
 were four daily offices, (1) a double Matin office 
 continuously from cockcrow to daylight, (2) Sext, 
 (3) None, and (4) Vespers. No lessons are men- 
 tioned ; but at the two principal services, which are 
 morning and evening, a commemoration [?. e., inter- 
 cession] with responses is made. The bishop and 
 the body of the clergy are only present to conclude 
 the service, the congregation consisting of the ascet- 
 ics and other lay people, led by certain clergy who 
 officiate in turn." 
 
 On Sundays the morning service was more elabo- 
 rate, and more largely attended. Before cockcrow 
 a multitude, as numerous as if it were Easter, (Silvia 
 says,) assembles in front of the Church of the Resur- 
 rection. They sit down, waiting for the doors to be 
 opened, and psalms and antiphons are sung, each 
 psalm being followed by a prayer said by a priest or 
 deacon. This apparently is informal. The doors 
 of the basilica are opened at the first cockcrowing. 
 The bishop comes, and the crowd enters. The 
 Sunday vigil, properly so called, is about to begin. 
 
IN THE DAILY SERVICE 71 
 
 A priest says a psalm, to which the congregation 
 respond ; after the psalm a prayer. Then a deacon 
 says a second psalm, followed by a prayer. Then 
 some cleric says a third psalm, followed by a third 
 prayer. Then follow the commemorations, or inter- 
 cessions, as at Vespers. These being ended, censers 
 are brought in, and the basilica is filled with their 
 perfume. The bishop takes the Gospel book and 
 reads from it the narrative of the Resurrection ; after 
 which he blesses the faithful, and the office is over. 
 The bishop retires, and the body of the faithful 
 go home to rest. But the religious remain in the 
 church till daybreak, when all return and the Eu- 
 charist is celebrated, saying meanwhile psalms and 
 antiphons, each psalm being followed by a prayer 
 said by some priest or deacon. 
 
 In the sixth century we find clearly distinguished 
 the arrangements which we have seen to have gradu- 
 ally parted company, — (1) for the monastic com- 
 munities, and (2) for churches under the immediate 
 direction of the bishop. " We reject the monastic 
 uses, which it is sought to mingle with those which 
 according to rule obtain in our churches, 1 '' says a 
 Council of Braga in 561, representing the general 
 attitude of Gaul and Spain, as of the East. 1 By a 
 
 1 Concil. Bracarense, capit I. Hardouin, vol. iii. p. 350. 
 " I. Placuit omnibus communi consensu, ut unus atque idem 
 
72 USE OF HOLY SCRIPTURE 
 
 constitution of Justinian 1 (529) the clergy are 
 directed to sing in their churches Vespers, Nocturns, 
 and Lauds, i. e., the Night Office, the laity largely 
 attending these evening and early morning services. 
 No diurnal course was as yet ordinarily performed. 
 The Day Hours were sometimes observed in public- 
 churches for penitents and for the specially devout. 
 The Council of Tours (567) describes the secular 
 Vespers as consisting of twelve psalms without an- 
 tiphons except Alleluia, while at Matins the number 
 of psalms varied from twelve to twenty, with the 
 season of the year, that is, the length of the night. 
 Meanwhile the monastic order reached its full 
 development in the East at Bethlehem, and in the 
 West in the Benedictine Rule. It will be impossi- 
 ble, nor would it belong strictly to our subject, to 
 follow closely the further development of the Daily 
 Service, nor the gradual supplanting in Western 
 Christendom of what we may call the secular by the 
 monastic office. This, as Mgr. Batiffol seems con- 
 clusively to show, was chiefly due to the far-reaching 
 influence of the use at the great basilica of St. Peter 
 
 psallendi ordo in matutinis vel vespertinis officiis teneatur ; 
 et non diversae, ac privatae, neque monasteriorum consuetudi- 
 nes cum ecclesiastica regula sint permixtae. II. Item placuit, 
 ut per solennium dierum vigilias vel missas omnes easdem et 
 non diversas lectiones in ecclesia legant.'\ 
 1 Cod. Just. i. 3, 4. 
 
IN THE DAILY SERVICE 73 
 
 at Rome, where the monastery of Our Saviour was 
 established to sing the Divine Office. 
 
 Ill 
 
 In our review of the growth of the service two 
 points have become clear, on each of which we may 
 dwell : (1) The gradual elaboration of the office, 
 (2) That it was almost entirely composed of Scrip- 
 ture. This was a marked and constant feature of 
 the choir office of the Catholic Church. It has been 
 well said, " Given the desire to keep * hours,' the 
 actual services become naturally some sort of me- 
 thodical arrangement for singing the psalms and 
 reading the Bible." 1 The different elements of 
 Scripture thus used we will consider in turn. 
 
 (a) The Psalter formed the staple of the office. 
 As in the Eucharist a great act of worship had been 
 ordained by our Lord, so in the Psalter the Church 
 possessed, and set herself to use, a divinely provided 
 manual of zoords of praise and prayer. As a separate 
 lecture will be devoted to the consideration of the 
 Psalter, let it here suffice to point out that so thor- 
 oughly were the Psalms the chief element of the 
 service of the Hours that " the Psalter " came to be 
 the name of the book which contained the office. 
 
 1 Church Quarterly Revieiv, xli. p. 403. 
 
74 USE OF HOLY SCRIPTURE 
 
 Round the Psalms were gathered antiphons, lections, 
 responds, and versicles. 
 
 (b) Even Collects — the best (may we not say ?) 
 of extra-scriptural devotions — did not find a place 
 in the office for some time. St. Benedict was un- 
 aware of any other custom than the ancient one of 
 saying the Paternoster at the end of the psalmody. 1 
 The Lord's Prayer of old ended the office, the faith- 
 ful gathering up in our Lord's own words the prayers 
 and praises offered in the words of those who had 
 gone before Him. It is a loss that in the existing 
 Roman Breviary the Lord's Prayer holds so incon- 
 spicuous a place, on most occasions only being said, 
 and that secreto, as a preparation for the office, 2 save 
 at Matins, where it is said in each Nocturn before 
 the lessons. The omission of the " Lord have mercy 
 upon us " and the " Our Father " from their tradi- 
 tional place, which they retain in the English Prayer 
 Book, after the Psalms, Lessons, Canticles, and Creed, 
 is a distinct blot on our Order for Morning and 
 Evening Prayer. We too in the daily office only say 
 the Lord's Prayer as an introduction to our worship, 
 
 1 See Bingham, Antiq. xiii. xi. 7. Nobis semper placuit 
 observari, ut omnibus diebus post matutinas et vespertinas 
 oratio Dominica a sacerdote proferatur. Co. Geronde (Spain). 
 So for Gaul the Council of Orleans. 
 
 2 Leaving out of account the numerous festivals (see p. 87), 
 the preces are not said on ordinary ferias, but only on fast days. 
 
IN THE DAILY SERVICE 75 
 
 instead of summing up in it the thoughts of Psalms 
 and Scripture readings. 
 
 (c) Still keeping to the prayers of the office, the 
 Versicles which were embodied in the preces, like 
 those which according to ancient usage precede the 
 collect in our Evening Prayer (and in greatly abbre- 
 viated form in Morning Prayer), were mostly taken 
 from Holy Scripture, as are ours entirely. 1 
 
 (d) Of somewhat similar character were the Anti- 
 phons (in the later liturgical use of the term, not 
 Silvia's) or short sentences, almost always in early 
 times taken from Scripture, which were interwoven 
 with the psalms, marking often the special sense 
 in which a psalm was to be said on this or that 
 occasion. 2 Any who are familiar with the Advent 
 offices in The Day Hours of the Church of England 
 will recognise the extreme beauty and helpfulness of 
 this devotional use of Scripture, and specially of the 
 words of the Prophets applied to mysteries of the 
 Christian Faith. The revised Paris Breviary (a com- 
 
 1 See Appendix B. 
 
 2 Batiffol points to the connection between the older and the 
 later use of the term. The word originally stood for a mode of 
 chanting — in alternate fashion. Then it was used of a short 
 sentence intercalated after every verse or pair of verses of a 
 psalm. This practice was gradually dropped until the sentence 
 was repeated only at the beginning and end of the psalm 
 (pp. 94-96). 
 
76 USE OF HOLY SCRIPTURE 
 
 position of the eighteenth century) was specially rich 
 in its Scripture antiphons. It is needless to say that 
 Scripture might thus be used in a fanciful way, and 
 that critical study of the Bible would disallow the 
 fitness of some of the applications made. But, what- 
 ever pruning was necessary, and however great the 
 necessity of simplicity for a book of Common Prayer, 
 there can be little doubt that we have lost much of 
 light and shade, and of bringing together of differ- 
 ent parts of Scripture, in the total elimination of the 
 whole system of antiphons. It is a question worth 
 considering whether (apart from the blot of mo- 
 notony) the attempt at uniformity by reducing all 
 to what may be called a minimum of liturgical 
 decency, has not resulted in the singular diversity of 
 use with which we are now confronted in different 
 churches by the introduction of all sorts of unau- 
 thorized variations. The legitimate provision — as 
 an Appendix (if this be thought best) to the Prayer 
 Book — of authorized enrichments, for instance in 
 the way of antiphons, as of similar Scripture anthems 
 for the Eucharist, 1 for use on greater occasions and 
 in larger churches, might be one remedy for the 
 state of liturgical chaos into which it sometimes 
 seems as if we were driftinsr. 
 
 1 See Lect II., p. 56. 
 
IN THE DAILY SERVICE 77 
 
 It may be interesting to point to some traces of 
 the old usage which survive in our Prayer Book. 
 In the Litany, after the opening invocation of the 
 several Persons of the triune God, is the petition, 
 "Remember not, Lord, our offences, 1 ' etc. This is 
 an antiphon (founded on Tobit iii. 3, Baruch iii. 5, 
 Joel ii. 17) which was repeated with the Seven 
 Penitential Psalms which in the old office books pre- 
 ceded the Litany. 1 In the latter part of the Litany 
 the verse " O Lord, arise, help us," etc., is an anti- 
 phon said before and after the verse " O God, we 
 have heard with our ears,"" etc., both being taken from 
 Psalm xliv. With the suffrages that follow they 
 were incorporated into the English Litany from a 
 special Supplication for time of war. In the Visita- 
 tion of the Sick, the short prayer " O Saviour of the 
 world, 11 following the Psalm (cxxx in our book, lxxi 
 in the English), is evidently of the nature of an 
 antiphon. It may be added that the sentence in 
 our Burial Service, " I heard a voice from Heaven, 11 
 was sung as an antiphon before and after the Mag- 
 nificat in Vespers of the Departed. The opening 
 sentences of our burial office may perhaps be re- 
 
 i This explains the position of the sentence at the opening of 
 the Order for the Visitation of the Sick. Of old the Order be- 
 gan with the recitation of the penitential psalms, with this anti- 
 phon, on the way to the house. 
 
78 USE OF HOLY SCRIPTURE 
 
 garded as serving the same purpose for the Psalms 
 which follow. Indeed to a certain extent the sen- 
 tences of Scripture at the beginning of Morning and 
 Evening Prayer serve the purpose of the antiphons 
 in the older services, giving, if rightly chosen (which 
 is often not the case), a key-note for the service. 
 Our newer sentences (added in 1892) specially ap- 
 propriate for greater days or seasons, like those for 
 Thanksgiving Day, serve in some degree to correct 
 the fault of which Dr. Neale justly complained in 
 the English Prayer Book, of the absolute sameness 
 of the office for Christmas Day or for Good Friday 
 down to the Psalms. 1 The choice of antiphons to 
 be sung before and after Psalms and Canticles, on 
 several recent occasions at St. Paul's Cathedral in 
 London, may well illustrate the use of such sentences 
 to give the colour or tone of the day to constantly 
 repeated psalms, thus helping to bring out some of 
 their richness of meaning and variety of application. 2 
 (e) Much the same might be said of the Responds, 
 which in the Breviary followed the lections. These 
 generally consisted of sentences of Scripture repeated 
 and dovetailed into one another. 3 
 
 i J. M. Neale, Essays in Liturgiology, p. 7. 
 2 See Appendix C. 
 
 8 The original meaning of the term was not that of a response 
 to the Scripture reading, but it referred to the sentence of 
 
IN THE DAILY SERVICE 79 
 
 (f) What we may call the jealousy for Scripture 
 shown in the Choir Office, the sparing way in which 
 other than Scriptural elements were admitted, is 
 illustrated by the late introduction of what we call 
 hymns. At first any compositions not found in 
 Scripture were regarded with suspicion, partly no 
 doubt from a sense of the unique character and 
 dignity of the canonical books ; partly also because 
 heretics seem to have sought from early times to 
 popularize their false teaching by means of poetical 
 compositions and hymns. 
 
 It was only gradually that such compositions as 
 the Gloria in ecccelsis, the Te Deivm, and, perhaps 
 earliest of all, the <£<«? Tkapov 1 (Hail, gladdening 
 Light), were admitted to the Church's office. 2 Metri- 
 
 Scripture, after it had been sung as a solo, being repeated 
 (responded) by the congregation. In this it resembled the 
 Gradual at Mass. Batiffol, p. 104. (The references are to 
 Baylay's translation.) 
 
 1 Hymnus Vespertinus Grascorum, vel saeculo secundo, vel 
 certe hoc tertio compositus. Routh's Rcliqxiice. Sacrce, vol. iii. 
 p. 299, and Lyra Apostolica, lxiii, where both the original and 
 Newman's translation are given. There is also a translation 
 in our Hymnal, No. 6. 
 
 2 See the decree of the 4th Council of Toledo (633), quoted 
 by Bingham, Antiq. xiii. xi. 6, with its reference to the Gloria 
 Patri, and the Gloria in excehis. The former doxology it speaks 
 of as " ilium hymnum ab hominibus compositum, quem quotidie 
 publico privatoque officio in fine omnium psalmorum dicimus, 
 Gloria et honor Patri, et Filio, et Spiritui Sancto, in seecula 
 
80 USE OF HOLY SCRIPTURE 
 
 cal hymns were of distinctly later introduction, and 
 were for a considerable time a matter of no little con- 
 troversy. It is remarkable that metrical hymns were 
 generally cherished in the monasteries, while they 
 were viewed with suspicion by the secular clergy. 1 
 This may serve to indicate the fact that already (in 
 the sixth and seventh centuries) the Hours had ceased 
 to be a popular devotion. The hymns perhaps helped 
 to brighten the longer offices for the religious, while 
 the mass of the secular clergy naturally resented any 
 addition to the office, the recitation of which had 
 now become obligatory on them, and the more learned 
 ecclesiastics may have disliked the intrusion into the 
 stately office of less dignified elements. 
 
 Going back to the older use of the word " hymn, 11 
 the constant use of the Gospel Canticles — Zacharias 1 
 Song, and the Blessed Virgin's and Simeon's — must 
 not be lost sight of. Nor will it be amiss to quote 
 once more Hooker's masterly defence of this practice 
 of the Church in reply to the uninstructed Puritan 
 prejudice which in his day — and later — would have 
 cast aside these treasures of Christian song. The 
 
 sseculorum, Amen." This is the Mozarabic form of the dox- 
 ology. Substituting ' tibi' for ' et honor' this doxology is found 
 in the Canons of Hippolytus, iii. 29. (Achelis, p. 56.) For 
 the various forms which both verses have taken, see Frere, 
 Hist, of Bk. of Com. Pr., pp. 317, 318. 
 i Batiffol, p. 185. 
 
V 
 
 IN THE DAILY SERVICE 81 
 
 Puritans objected also to the constant recitation of 
 the Psalter. After having given reasons for the 
 conveniency and use of reading the Psalms oftener 
 than the other Scriptures, Hooker continues : " Of 
 reading or singing likewise Magnificat, Benedictus, and 
 Nunc dbnittis oftener than the rest of the Psalms, the 
 causes are no whit less reasonable, so that if the one 
 may very well monthly, the other may as well even 
 daily be iterated. They are songs which concern us 
 so much more than the songs of David as the Gospel 
 toucheth us more than the Law, the New Testament 
 than the Old. And if the Psalms for the excel- 
 lency of their use deserve to be oftener repeated 
 than they are, but that the multitude of them 
 permitteth not any oftener repetition ; what disorder 
 is it if these few Evangelical Hymns which are in no 
 respect less worthy, and may by reason of their 
 paucity be imprinted with much more ease in all 
 menls memories, be for that cause every day re- 
 hearsed ? " " These canticles,'" he further urges, 
 "are the first gratulations wherewith our Lord and 
 Saviour was joyfully received at his entrance into the 
 world by such as in their hearts, arms, and veiy 
 bowels embraced him ; being prophetical discoveries 
 of Christ already present, whose future coming the 
 other Psalms did but foresignify, they are against the 
 obstinate credulity of the Jews the most luculent 
 
82 USE OF HOLY SCRIPTURE 
 
 testimonies that the Christian religion hath ; yea, 
 the only sacred hymns they are that Christianity 
 hath peculiar unto itself, the other being songs too 
 of praise and thanksgiving, but songs wherewith as 
 we serve God, so the Jew likewise." 1 
 
 The mention of the songs of the older Church may 
 suggest a plea for the restoration to our service 
 book of the Old Testament Canticles, Avhich find a 
 place in the breviaries, sometimes (as in the Roman 
 and Sarum) being said one on each day of the week 
 at Lauds, sometimes (as in the Benedictine) being 
 grouped together in the third Nocturn at Matins. 2 
 To the Benedicitc, the Song of Isaiah (ch. xii), of 
 Hannah (1 Sam. ii), of Hezekiah (Isa. xxxviii), of 
 Habakkuk (ch. iii), the two Songs of Moses (in Ex. 
 xv and in Deut. xxxii), there might be added, as in 
 the Ambrosian Breviary, Isa. xxvi, 3 and the Prayer 
 of Jonah ; 4 the last would not be inappropriate for 
 use at a burial. Some of the others might well be 
 allowed as alternatives to the Te Deum, for which 
 purpose Benedkite does not strike most people as 
 
 1 Ecclesiastical Polity, v. xl. 1, 2. Concerning the special 
 significance of each of the Gospel Canticles in the place it 
 occupies at Morning or Evening Prayer, the author ventures to 
 refer to his little Companion to the Prayer Book, pp. 54-62. 
 
 2 See Appendix D. 
 
 3 In Sunday Matins. 
 
 * On Holy Saturday at Matins. 
 
IN THE DAILY SERVICE 83 
 
 particularly well fitted in Lent. The earlier, and 
 perhaps the later, verses of the Song of the Three 
 Children (29-34 and 66-68) would make a short 
 canticle of festal character, in some respects prefer- 
 able to the part of the Song with which we are more 
 familiar. 1 
 
 (g) The Lections of the Breviary again illustrate 
 the pre-eminent regard for Holy Scripture which 
 has always characterized the worship, as well as the 
 doctrine, of the Church. Lessons from other sources 
 than Holy Scripture we know to have been read in 
 church by the time of St. Gregory the Great (600), 
 for he urged in an epistle that a Commentary on the 
 Psalms (probably having in mind St. Augustine's or 
 perhaps that of St. Ambrose) would be better for 
 this purpose than his Morals on Job, — a judgment 
 in which those who have tried to read the latter 
 book, or to follow it when read, would probably 
 concur. " It has been reported to me," he writes to 
 the subdeacon at Ravenna, " that our very reverend 
 brother and fellow-bishop Marinianus uses our com- 
 
 1 In the Ambrosian Breviary of S. Carlo Borromeo (1582), 
 verses 29-34 are used as an introduction to the psalter instead 
 of the Venite. Compare the hymn in the Mozarabic Missal for 
 the First Sunday in Lent, and in the Missa omnium offerentium. 
 Missale Mixtum dictum Mozarabes (Leslie's ed.) pp. 93, 22. 
 The Ambrosian Breviary has only Old Testament Canticles at 
 Sunday Matins, one for each Nocturn. 
 
84 USE OF HOLY SCRIPTURE 
 
 mentary on Job for reading at the vigils. I am not 
 pleased at this, for that work is not composed for 
 the people. . . . Tell him to substitute for it a 
 commentary on the Psalms, as that is more suited for 
 the instruction of the minds of the laity in right 
 conduct." 1 
 
 In the eighth century the Roman Church (by 
 which is meant the Church at Rome), allowed the 
 writings of no authors to be read but such as may 
 be called the classics of the Catholic Church. 2 Later, 
 other writers of less authority were admitted, and 
 by degrees a good many untrustworthy legends. 
 But, whatever revision and excision became neces- 
 sary (and the need was generally acknowledged), it 
 should be remembered that Holy Scripture always 
 supplied far the larger part of the breviary lessons. 
 Homilies (mostly on the Gospel or other Scripture 
 for the day), and extracts from the Martyrologies 
 read on Saints' days, 3 were always subordinate to the 
 Scripture lessons, and practically served in an age 
 of less frequent preaching the purpose of the sermon 
 which commonly accompanies our service, though 
 
 1 Ep. xii. 24. Gregory adds that so long as he lives he does 
 not wish words of his own to be thus publicly used. 
 
 2 Batiffol, pp. 179, 108, S. Benedicti Regula, 9. 
 
 3 St. Augustine refers to the reading of the passion of the 
 martyrs. Serm. cclxxiii. 2, and cccxv. 1. 
 
IN THE DAILY SERVICE 85 
 
 perhaps our sermons less often take the form of an 
 exposition of what has been read from Holy Scripture. 
 Reasonable as may be the complaint of the Preface 
 to the English Prayer Book (taken from Cardinal 
 QuignoiVs Reformed Breviary) as to the want of con- 
 secutive reading of Scripture and its constant inter- 
 ruption, it must not be thought that no attempt was 
 made (and on thoroughly good lines) to provide for 
 the systematic reading of Scripture in the mediaeval 
 breviaries. In all books of the Roman type, how- 
 ever much individual lessons may vary, certain books 
 are appointed to be read at certain seasons : Isaiah in 
 Advent, St. Paul's Epistles in Epiphany, Genesis and 
 the Pentateuch in Septuagesima and Lent, Jeremiah 
 in Passiontide, Acts and the General Epistles in 
 the Easter season, the Historical, Moral, and Pro- 
 phetical books of the Old Testament after Trinity. 
 Doubtless there is a gain in consecutive and con- 
 tinuous reading of the Scriptures, though it must be 
 doubtful how much ordinary congregations derive of 
 instruction or edification from the reading through 
 of some books, e.g., Jeremiah, where, apart from the 
 obscurity of many references, the arrangement of the 
 chapters seems to be in almost hopeless disorder. 
 On the other hand, we are certainly poorer for the 
 loss of the dramatic representation of the great truths 
 of our Creed that was accomplished by choosing and 
 
86 USE OF HOLY SCRIPTURE 
 
 piecing together Scriptures appropriate to the dif- 
 ferent seasons of the Christian Year. The Advent 
 and Passiontide offices in the Breviary abundantly 
 illustrate this feature of the older use. 
 
 The point which would probably at once strike 
 any one on examining a Breviary (of whatever type) 
 Avould be that the Lessons were all confined to the 
 Night Office (Matins), only a verse being read (as a 
 chapter) at any of the Day Hours. This doubtless is 
 due to the fact that the vigil office was (as we have 
 seen) the earliest and at first the only part of the 
 service of the Hours. (The Office of the Dead has 
 always conformed to this original order, having only 
 Vespers, Matins, and Lauds, with none of the lesser 
 Hours.) In later times the arrangement of course 
 meant that save at Mass the Scriptures were not read 
 to the people generally. They did not attend the 
 Night Office (even when it was said by anticipation) ; 
 and the Lessons (which, being read in Latin, not many 
 of the laity would have understood) became the 
 peculiar property of the clergy and the religious. 
 
 IV 
 
 The English Reformers set themselves in this as in 
 other respects to compile (almost entirely from exist- 
 ing materials) what should really be an order of 
 Common Prayer. With this object in view (1) they 
 
IN THE DAILY SERVICE 87 
 
 insisted on the use of the vernacular ; and (2) they 
 adopted for a norm what alone was practicable 
 for the mass of Christian people, a daily morning 
 and evening service. In practice the seven (or eight) 
 offices had come to be said both by the secular 
 clergy and largely by religious (out of choir at any 
 rate) by accumulation in two batches morning and 
 evening, and it was better to face the fact that the 
 more elaborate arrangement, however beautiful in 
 idea, was impracticable. 
 
 (3) Beside the removal of excrescences, the ser- 
 vice was simplified, the simplification amounting, as 
 has been hinted, in some respects to actual impover- 
 ishment. 
 
 (4) All lessons except those from the canonical 
 or deutero-canonical books of Holy Scripture were 
 removed. And these were read at greater length 
 and in more regular order. 
 
 (5) The number of feast days, for which the ser- 
 vice of the season was interrupted, was very greatly 
 diminished. The multiplication of festivals had 
 been one great cause of the practical setting aside 
 of the regular office, against which those who had 
 the interests of true religion at heart had constantly 
 protested. 1 The full office, however, had become so 
 
 1 When the commemoration of Saints was transferred from 
 the cemeteries to the churches, the office did not at first displace 
 
88 USE OF HOLY SCRIPTURE 
 
 burdensome, while additional obligations, like the 
 Office for the Dead or the Little Office of the 
 Blessed Virgin Mary, were pitilessly crowded on, that 
 it is hardly a matter for wonder that the shorter office 
 of festivals was snatched at as a relief. The curi- 
 ous arrangement (as it must strike the uninitiated) 
 of a shorter service being provided for Holy-days, 
 and then of the benefit of the shorter service being 
 eagerly claimed, is an illustration of the way in which, 
 when virtuous practices are imposed as obligatory 
 duties, exemption is apt to be sought as from a task 
 from what should be regarded as a privilege. In 
 this way, by the substitution for the office of the 
 season of the short office of festivals (at which, e. g., 
 in Matins only nine psalms were said instead of eigh- 
 teen on Sundays and twelve on week days), it came 
 about, as the preface to the English Prayer Book 
 complains, that a few psalms only were daily said, 
 and the rest utterly omitted ; while the continuous 
 reading of the other parts of Scripture was in prac- 
 tice hardly attempted. 
 
 These inconveniences and corruptions were largely 
 recognized within the Roman Catholic Church, as is 
 shown by the number of attempts made for a revision 
 of the Breviary, leading up to the reformed Brevi- 
 
 the office of the day or season, but was used as an appendix or 
 supplement thereto. Batiffol, p. 135. 
 
IN THE DAILY SERVICE 89 
 
 ary of Cardinal Quignon, prepared at the direction 
 of Pope Clement VII, and approved by him and 
 his successor, Paul III (1535). 1 Cardinal Quignon's 
 work undoubtedly largely influenced the English 
 revisers, and serves as a connecting link between our 
 Prayer Book and the Latin Breviary. 2 
 
 An apology may be due for the length of this 
 lecture, and for the excursion into the domain of lit- 
 urgiology. It seemed impossible to treat the sub- 
 ject fairly without some account of the various stages 
 in the growth of the Daily Office, which is so very 
 largely made up of Holy Scripture. To the Psalter 
 itself we shall confine ourselves in the next lecture, 
 and in that which follows we shall consider more 
 particularly some questions raised in our own time 
 with reference to the devotional use of the Old Tes- 
 tament in general. 
 
 1 Brcviarium Eomanum Quignonianum, reprinted by J. Wick- 
 ham Legg, at the Cambridge University Press, 1888. Quignon's 
 Breviary was abolished by Pius V in 1568, the Franciscan, or 
 modern Roman, use being restored. 
 
 2 "The Cardinal's Breviary was drawn up on principles far 
 more agreeable to those on which the Reformation was con- 
 ducted, and apparently with the same mixture of right and 
 wrong in the execution. With a desire of promoting the 
 knowledge of Scripture, it showed somewhat of a rude dealing 
 with received usages, and but a deficient sense of what is im- 
 properly called the imaginative part of religion." — No. 75 of 
 Tracts for the Times, p. 13. 
 
90 USE OF HOLY SCRIPTURE 
 
 This lecture we may well conclude, as so happily 
 ends the daily service in our Prayer Book, with the 
 Apostle's Benediction, 1 in which we pray that the 
 grace of our Lord Jesus Christ (which includes both 
 His favour and His help), and the love of God our 
 heavenly Father, and the fellowship of the Holy 
 Ghost, may accompany us from our worship in 
 the sanctuary to the cares and toils, the trials and 
 pleasures, of our daily life and work. 
 
 1 2 Cor. xiii. 14. The " Grace " was added as a conclusion 
 to the service in 1559. In the Paris Breviary it is said submissd 
 voce at the end of Compline, at the close of the whole office for 
 the day. 
 
LECTURE IV 
 
 THE USE OF THE PSALTER 
 
 The Psalter is to be regarded as a manual of devo- 
 tion provided by God for our use. While the other 
 books of Holy Scripture for the most part contain, 
 in varying forms, God's word to us, the Psalms are 
 addressed to Him. As Dr. Kirkpatrick puts it, with 
 reference to the Old Testament, "The Psalms are 
 the inspired response of the human heart to God's 
 revelation of Himself, in Law and History and 
 Prophecy and Philosophy.'" * On the exceeding value 
 of the Psalter one may quote Bishop Perowne : 2 
 
 " No single book of Scripture, not even the New 
 Testament, has perhaps ever taken such hold on the 
 heart of Christendom. None, if we may dare judge, 
 unless it be the Gospels, has had so large an influ- 
 ence in moulding the affections, sustaining the hopes, 
 purifying the faith of believers. With its words, 
 rather than with their own, they have come before 
 
 . 1 Kirkpatrick, Tfie Psalms, p. x. 
 2 Psalms, vol. i. ch. ii. 
 91 
 
92 USE OF HOLY SCRIPTURE 
 
 God. In these they have uttered their desires, their 
 fears, their confessions, their aspirations, their sor- 
 rows, their joys, their thanksgivings. By these their 
 devotion has been kindled and their hearts comforted. 
 The Psalter has been, in the truest sense, the Prayer 
 Book both of Jews and Christians."" 
 
 The use of the Psalter in public worship we have 
 seen to have been an inheritance of the Christian 
 Church from the Jewish, certainly from the second 
 Temple, most likely from the first. 1 We have seen 
 too how the Psalter came to form the staple of the 
 choir office (as distinct from the altar liturgy) of the 
 Catholic Church, in both Eastern and Western 
 Christendom. 2 
 
 The thoughts which I would suggest about the 
 Psalter may be collected conveniently round four 
 leading questions. Two are connected with its use : 
 (1) the external method of its recitation, and (2) the 
 internal sense or meaning with which we should 
 repeat the Psalms. The other questions concern 
 (3) the composition of the Psalter, the authorship 
 and dates of its various parts, and (4) the diffi- 
 culties which some of its contents, like the impreca- 
 tory or denunciatory psalms, present to a Christian 
 mind. 
 
 » Lect. I. pp. 1-8. 2 Lect. III. 
 
THE PSALTER 93 
 
 I 
 
 We consider first the rival methods of using the 
 Psalter, by recitation in course, or by the selection of 
 Psalms appropriate to the particular occasion or 
 season. Selection seems to have been the earlier, as 
 it is the more natural and reasonable, method ; the 
 more mechanical recitation in course coming later, 
 with the thought of the repetition of the whole 
 Psalter within a longer or a shorter period as a 
 fitting act of worship. 
 
 The gradual development of the Western Breviary 
 offices (of which the Psalter formed the principal 
 portion) we have already in some measure traced. 1 
 Here the two methods seem to have existed side by 
 side, as to a certain extent they are combined in our 
 Prayer Book. " The Day Hours of the Church of 
 England, 11 which are familiar to many — a transla- 
 tion of the Sarum Hours, omitting the night office 
 or Matins — give an example of the way in which 
 saying in course was ordinarily combined in the 
 mediaeval breviaries with the use of specially selected 
 psalms. Fixed psalms were mostly assigned to Lauds 
 and Prime, to Terce, Sext, None, and Compline; 
 while in the ferial office at Matins Psalms i-cix, and 
 at Vespers Psalms ex to the end, were said once a 
 
 i Lect III. 
 
94 USE OF HOLY SCRIPTURE 
 
 week in course, omitting the psalms assigned to the 
 other services. 1 In the Eastern Church the Psalter 
 is divided into twenty sections or cathismata, each of 
 which is divided into three shorter divisions called 
 staseis. The whole is recited once a week ordinarily, 
 and twice a week in Lent, but the details vary ac- 
 cording to the time of the year. 2 Our own Prayer 
 Book combines (as has been said) the reading in 
 course according to the day of the month with the 
 appointment of Proper Psalms for a good many days 
 (sixteen in all), and with the provision of twenty 
 Selections of Psalms, for use in place of the psalms 
 for the day, at the discretion of the minister. On 
 each of these elements of our use I desire to say a 
 few words. 
 
 (a) The practice of reading in course has the 
 advantage of making people (to a certain and per- 
 haps very limited extent) familiar with the whole 
 
 1 For other Western uses, see Kirkpatrick, Psalms, p. ci. 
 Many of the reformed Gallican Breviaries, while providing for 
 the recitation of the whole Psalter in a week, selected Psalms 
 for the -different days and hours. See the arrangement of 
 the Paris Breviary given in Dr. Neale's Essays on, Liturgiology, 
 pp. 12, 13, where a theme is taken for the psalms of each 
 feria. 
 
 2 'Ep8o(ia8apla (Venice, 1817), vol. i. p. 69. The Prayer Book 
 Interleaved gives a helpful summary of the Eastern use (p. 239), 
 as well as of various Western uses (pp. 227-237). See also 
 Dictionary of Christian Antiquities, vol. ii. art. "Psalmody." 
 
THE PSALTER 95 
 
 Psalter, and also of providing constantly for different 
 moods and needs ; but this gain seems to be dearly 
 purchased at the cost of the promiscuous and some- 
 what unintelligent reading in order. According to 
 the arrangement of the Prayer Book all four psalms 
 which are recognised as specially appropriate for a 
 late evening service, and which formed the psalms 
 for Compline (our Second Selection) are read at 
 Morning Prayer. The contrast of tone and the 
 incongruous blending of psalms must often have 
 struck one painfully in the service. The juxta- 
 position on the 20th morning of Psalms cii and ciii 
 may be helpful, " the prayer for the afflicted when 
 he fainteth and poureth out his complaint before 
 Jehovah," and the glad thanksgiving — sorrow being 
 turned into joy, the one leading up to the other; 
 but there are other groupings in our artificial and 
 mechanical division into sixty portions, where the 
 chanse of tone is too violent to be followed without 
 more effort than can be expected in an ordinary con- 
 trretration. For instance, the combination on the 
 1st evening of Psalm vi (the first of the Seven Peni- 
 tential Psalms) with viii ("O Lord our Governor, 
 how excellent is Thy name ") ; the severing on the 
 9th day of Psalm xlvi ("God is our hope and 
 strength' 1 ) from xlvii ("O clap your hands to- 
 gether") and xlviii ("Great is the Lord"), which 
 
96 USE OF HOLY SCRIPTURE 
 
 really formed one group with it, 1 while xlix ("O 
 hear ye this, all ye people "), which is joined with 
 these two, has no inner connection with them. 
 
 Psalms li, lii, liii (which may well be understood 
 as prayers against the Flesh, the Devil, and the 
 World) would go together better than 1, li, and lii. 
 Psalm lxxxviii (the one unrelieved complaint through- 
 out the Psalter) is a pitiful anti-climax, following 
 lxxxvi (" Bow down thine ear ") and lxxxvii (" Her 
 foundations ") on the 17th morning. Psalms cviii 
 ("O God, my heart is ready") and cix (the most 
 fierce of the imprecatory psalms) are not well yoked 
 together on the 22nd evening. Psalm cxiii might 
 easily be placed with the two that follow rather than 
 with the three that precede on the 23rd day, and so 
 we should avoid severing the first of the great Hallel 
 Psalms from those to which it forms an introduc- 
 tion. It would be better to join Psalms cxxxv and 
 cxxxvi on the 28th day, than to have the plaintive 
 cxxxvii ("By the waters of Babylon") wedged in 
 between cxxxvi (" for His mercy endureth forever ") 
 and cxxxviii ("I will give thanks with my whole 
 
 heart "). 
 
 (b) We may well.be thankful for the provision in 
 our present Prayer Book of Proper Psalms for many 
 
 1 The three psalms are said together at Morning Prayer on 
 the Epiphany. 
 
THE PSALTER 97 
 
 additional days beyond those in the English Prayer 
 Book and our own till 1892. The choice of these, 
 as of the earlier Proper Psalms, may be regarded 
 as excellent, and well worthy of careful study. A 
 somewhat vehement attack has indeed been re- 
 cently made on the choice of Proper Psalms for 
 the great days of the Christian Year. 1 But the 
 simple answer to Dr. Cheyne's superficial criticism 
 (as I venture to call it) is this, that the appropri- 
 ateness of the Psalms is found not in special texts 
 (which may not bear the weight that has sometimes 
 been laid upon them), but in the general meaning of 
 the whole Psalm, rising up in Christ and Christian 
 mysteries to a higher fulfilment than the original 
 reference could afford. For instance (to limit one- 
 self here to the Psalms appointed for Christmas 
 Day, while giving consideration to all in a Note 2 ) 
 Psalm xix (whether or not composed of two origi- 
 nally distinct poems) tells of the revelation of God 
 in nature and in conscience ; this is perfected in the 
 incarnation of His Word. Psalms xlv (whatever 
 may be the correct translation or the real meaning 
 of verse 7) sings of the ideal Messianic king. Psalm 
 lxxxv tells of the gracious return of God to His 
 
 1 The Christian use of the~Psalms, with Essays on the Proper 
 Psalms of the Anglican Prayer Book, by the Rev. T. K. Cheyne. 
 
 2 Appendix E. 
 
 7 
 
98 USE OF HOLY SCRIPTURE 
 
 penitent people. So (in the evening) Psalm lxxxix 
 tells of God's promises to David, fulfilled notwith- 
 standing seeming failure. Psalm cxxxii rejoices in 
 the sure promise to David. Psalm ex (apart from any 
 controversy as to its authorship or immediate refer- 
 ence) sings of the Messianic King and Priest, whose 
 description is adequately realized by the Captain of 
 our salvation, espousing our cause, and going forth 
 against our enemies, conquering and to conquer. 
 
 (c) One may plead for a wider use of the Selec- 
 tions of Psalms provided in the Prayer Book. Be- 
 sides (1) avoiding difficult Psalms (which with many 
 a congregation might cause more questioning than 
 edification), or incongruous Psalms (as when the 
 Hallelujah Psalms come in ordinary course for Holy 
 Week), we can thus (2) choose a Selection suitable 
 for any special occasion. It will be found (as I hope 
 to show in a Note 2 ) that the Selections are exceed- 
 ingly well chosen for this purpose. There are Selec- 
 tions appropriate for festivals of Apostles, or for 
 any Saint's day, for Christmastide and Eastertide, 
 for penitential seasons, for the Dedication Festival 
 of a church, for services in connection with mission- 
 ary work, for special intercession or thanksgiving. 
 (3) Moreover we might by the use of a selection for 
 several Sundays in succession make our congrega- 
 
 1 Appendix F. 
 
THE PSALTER 99 
 
 tions familiar with different groups of Psalms, so 
 that they would come to know the words, and un- 
 derstand something of their meaning, and be taught 
 perchance to join in singing, instead of merely read- 
 ing in unmusical fashion, these ancient hymns of the 
 Church. 1 
 
 II 
 
 From the external method of reciting the Psalms 
 we turn to the far more important question as to 
 the internal meaning — the intention (so to speak) 
 with which we should say them. The general line 
 that I should take has already been indicated in the 
 first lecture. 
 
 On the one hand, we shall not be content to re- 
 gard the Psalms merely as Hebrew poems belonging 
 
 1 The name given to an individual psalm, found in the title 
 of fifty-seven psalms, mizmor, by its derivation signifies that 
 which is to be sung to a musical accompaniment. Hastings' 
 Dictionary, vol. iv, p. 145 B. 
 
 On the different musical modes of reciting the Psalter, see 
 Kirkpatrick, Psalms, p. cii, and Frere, History of the Prayer 
 Book, p. 345. 
 
 (1) Cantus directaneus, the Psalm was sung throughout by the 
 choir or congregation. 
 
 (2) Cantus tractus, the Psalm was sung by a single voice, 
 generally in elaborate fashion. 
 
 (3) Cantus responsorius, the precentor and the choir or con- 
 gregation took parts alternately. 
 
 (4) Cantus antiphonalis, by the two sides of the choir or con- 
 gregation alternately. 
 
100 USE OF HOLY SCRIPTURE 
 
 to a bygone day (though inspired for that time), into 
 which we have, as far as may be, to cast ourselves 
 back in imagination when we read its songs. This 
 stretch of historical imagination can hardly be looked 
 for in simple folk, who delight in the Psalms ; its 
 constant exercise would be largely disastrous to de- 
 votion in the learned. On the other hand, we shall 
 feel it a strained and exaggerated position to disre- 
 gard all marks (including limitations) that belong 
 to their human authorship, and view the Psalms as 
 directly intended, by the Spirit who uttered them 
 through human lips, for the use of Christ, and 
 along with Him, of His Church. So regarded, the 
 Psalms are to be thought of as primarily the expres- 
 sions of our Lord's mind and heart, to which we are 
 to seek to rise up as members of His mystical body, 
 endued with His Spirit. In this view, difficulties 
 such as are suggested by the imprecatory or com- 
 minatory psalms are waived aside as irrelevant, since 
 what might be improper or sinful as a human utter- 
 ance is right and natural on the lips of the incarnate 
 Son of God, the divine Judge. This would seem in 
 principle to amount almost to a denial (uninten- 
 tional, of course,) of the reality of the Incarnation, 
 as if God could speak through human lips what it 
 would be wrong for man to say. And it seems 
 perilously like the heathen custom of attributing 
 
THE PSALTER 101 
 
 to deities actions which would be immoral in men 
 and women, — immoralities which then came to be 
 thought of as excusable on earth since they were 
 practised in heaven. 
 
 Surely between these extreme views there is an 
 intermediate position, at once reasonable and reverent 
 (reverent because reasonable), which recognizes the 
 Psalter like other books of the Bible (and in particu- 
 lar of the Old Testament) as, while the utterance 
 of men specially under the influence of the Spirit 
 of God, yet bearing traces not only of individual 
 authorship, but also of the age of the world and the 
 stage of divine revelation to which the author 
 belonged. 
 
 The Psalms we feel have a real historical origin 
 and setting, which must not for their true under- 
 standing be ignored. They are the outpourings of 
 human hearts in varied experiences, personal and 
 national, of joy and sorrow. These outpourings 
 (though inspired by the Spirit of God) have inevitable 
 limitations belonging to their age and circumstances, 
 which must be honestly recognized. The wonder is 
 that these limitations are so little prominent, that 
 the singers of Israel so largely transcend what we 
 should have thought their natural bounds. " Every 
 true poet's words contain far more than he himself 
 at the moment intends. And the words of these 
 
102 USE OF HOLY SCRIPTURE 
 
 inspired poets were so shaped and moulded by the 
 Holy Spirit that they might grow and expand with 
 the growth of revelation. 1 ' * 
 
 The prayers and praises of these inspired men, 
 preserved by God's controlling Providence, represent 
 and express the desires and movements of the human 
 heart, and so find their full realization in the Son of 
 man, the incarnate Son of God. In Him all that 
 really belongs to man is perfectly fulfilled, while the 
 imperfections of the sons of men are left on one side 
 by the pattern Man, on whom the Spirit of God is 
 poured forth without measure, in whom all is in 
 perfect harmony and correspondence with the divine 
 will and purpose. As God's revelation of Himself 
 finds its climax in the life of His incarnate Son, so 
 the outreaching of man after God finds its highest 
 expression in Christ, the perfect and ideal Man. 2 
 
 1 Kirkpatrick, Psalms, p. xii. 
 
 2 An interesting and striking illustration of this thought of 
 the Psalms being said by and with our Lord is the appoint- 
 ment in the Roman and Sarum Breviaries, as one of the proper 
 psalms for Vespers throughout Christmastide, of Ps. cxxx, Be 
 profimdis, which we associate with the idea of humiliation in 
 the Office of the Dead, and as one of the Seven Penitential 
 Psalms. The incarnate Son has placed Himself in our midst, 
 to share our experiences and bear our burdens. " Out of the 
 deep " of our misery He calls to His Father. 
 
 This idea St. Augustine continually repeats in his Homilies 
 on the Psalms. " IUe orat pro nobis, ut sacerdos noster, orat 
 in nobis, ut caput nostrum, oratur a nobis, ut Deus noster. 
 
THE PSALTER 103 
 
 With this clue we see how for us the meaning of the 
 Psalms is widened and spiritualized. Temporal 
 " salvation," for the individual or the nation, is the 
 primary petition of many psalms, like iii, xiii, xx 
 and xxi. But these petitions are easily and naturally 
 understood in a deeper sense of moral and spiritual 
 rescue. To substitute "life" for "soul," as in the 
 Revised Version of the New Testament, would often 
 be a help to the meaning of a psalm, just because of 
 the ambiguity and wideness of the former term, 
 which may be used of physical and temporal or of 
 spiritual and eternal life. The redemption wrought 
 for and the covenant made with Israel rise to a higher 
 conception and a fuller meaning, when applied to the 
 Christian Church, the true people of God. So we 
 daily sing our Benedictus, 1 which might be said to 
 mark the transition from the lower and national 
 to the higher and spiritual sense of God's redemp- 
 tion of His people. Psalms concerning the building 
 of Jerusalem, and exulting in the beauty and glory 
 ^ of the city of God, find a higher application in the 
 Civitas Dei, the representation of the kingdom of 
 heaven set up on earth, while they look forward to 
 
 Oraraus ad ilium, per ilium, in illo ; et dicimus cum illo, et 
 dicit nobiscum ; dicimus in illo ; dicit in nobis psalmi hujus 
 orationem." Enarr. in Ps. Ixxxv. 
 i Luke i. 68-79. 
 
104 USE OF HOLY SCRIPTURE 
 
 their perfect realization in the heavenly city, where 
 throughout its length and breadth, built up of living 
 stones, the tabernacle of God is with men and He 
 shall dwell among them. 1 Herein, of course, lies the 
 answer to the Puritan objection represented in our 
 old (ten) Selections of Psalms, which seem to have 
 been designed not only to avoid imprecations, but 
 also definitely personal references, or local and regal 
 allusions. 2 
 
 We will seek, then, to say our Psalms in union 
 with our Lord Jesus Christ, as the leader of His 
 Church's worship to the Father — in word in the 
 Psalter as in act in the Eucharist. He (we may say) 
 precents our Psalms, and by the gift of His Spirit 
 enables us to enter into their true meaning ; as at 
 the altar He, the real priest, bids us join in the 
 triumphant presentation of His victorious oblation 
 by offering ourselves, our souls and bodies, along 
 with Him, a living sacrifice unto the Father. 3 
 
 1 Rev. xxi. 22, 3. 
 
 2 Verse 9 was omitted from Ps. Ixxxiv in Selection viii. 
 
 3 Rom. xii. 1, St. Augustine continually urges this view of 
 the Eucharist. " Cujus rei sacramentum quotidianum esse 
 voluit ecclesiae sacrificium, quae cum ipsius capitis corpus sit, se 
 ipsam per ipsum discit offerre." De Civitate Dei, x. 20. It is 
 interesting to see this pressed by Pere Le Brun in his Explica- 
 tion de la Messc, Art. I. 
 
THE PSALTER 105 
 
 III 
 
 When we have grasped this true sense in which 
 the Psalms should be said, we are prepared to face 
 critical questions as to the composition of the book, 
 the authorship and dates of its various parts. 1 We 
 shall face the questions which are raised on these 
 points frankly and calmly, not greatly disturbed if 
 some traditional opinions are upset, because assured 
 that on these the moral and spiritual value and help- 
 fulness of the Psalter in no way depends. On the 
 other hand we shall welcome any light that investi- 
 gation and criticism can throw on the original 
 circumstances amid which different psalms were com- 
 posed (or edited), convinced that with this knowledge 
 we shall be enabled to enter more intelligently into 
 their meaning, to sing with more understanding 
 while with no less spirit. We shall see more clearly 
 how the prayers and praises of the ancient Church 
 were fitted and prepared for the use of our Lord 
 Jesus Christ and of His disciples to the end of time. 
 Let us look at an illustration or two on each side of 
 this position. 
 
 (a) How little depends for practical purposes (that 
 is, for our devotional use of the Psalms) on their 
 
 1 For a useful historical sketch of Psalm Criticism see James 
 Robertson, The Poetry and the Religion of the Psalms, ch. ii. 
 
106 USE OF HOLY SCRIPTURE 
 
 precise date or authorship, e. g., whether such a 
 Psalm as xvii (" Hear the right, O Lord, and con- 
 sider my complaint'") be a prayer of David perse- 
 cuted by Saul or of Israel in exile ! In either case 
 it is the complaint of God's faithful servant, op- 
 pressed by merciless foes, calling for the intervention 
 of God to uphold the right. Thus it is suited to 
 be the prayer of His perfectly righteous Servant 
 amid the soitows of His earthly life, or of His 
 Church and faithful people in all similar circum- 
 stances of trial. Take another instance. Do Psalms 
 lxxiv and lxxix refer to the desolation wrought by 
 the Chaldeans in 586, or to that wrought by Antio- 
 chus Epiphanes in 169 ? For spiritual purposes a 
 cry for help called forth in the time of the Macca- 
 bees will be as helpful to us begging for deliverance 
 from the World, the Flesh, and the Devil, as a cry 
 of David when persecuted by Saul, or of Israel groan- 
 ing under Chaldee conquest. 1 Once again. For the 
 outpouring of penitence it would make little real 
 difference if we should have to give up the naturally 
 helpful thought of Psalm li as being David's prayer 
 for pardon and cleansing after his great sin, and 
 regard it rather as an expression of national peni- 
 tence for sins of idolatry, belonging to the time of 
 
 1 Driver, Introduction to the Literature of the Old Testament, 
 p. 360. 
 
THE PSALTER 107 
 
 the Exile. 1 To regard the Psalms more generally 
 (by no means exclusively) as the voice of the com- 
 munity, rather than the cry of an individual, may 
 make them more appropriate for congregational use. 
 It has been well said on the other side, that " in 
 contending for an individual and personal signifi- 
 cance we do not exclude a wider collective reference, 
 just because it is the property of a good lyric to 
 express what is deepest in the poet's own feelings, 
 and what appeals to the hearts of the largest num- 
 ber of readers.'''' 2 It seems clear that a good many 
 psalms, originally of a more personal character, were 
 re-edited for public worship in the Temple. 3 
 
 (b) On the other hand, all will recognise that " a 
 psalm gains in point and reality if we can give it an 
 historical or personal background." 4 Moreover, a 
 knowledge (where it may be had) of its date and 
 authorship throws light upon the religious history 
 of Israel and the course of God's dealings with His 
 people. We shall see more in Christ's and the 
 Christian use of the Psalms, if we learn what we 
 can (and this may not be very much) of the original 
 circumstances which gave rise to the several psalms, 
 
 1 Driver, Introduction to the Literature of the Old Testament, 
 367 N. 
 
 2 Robertson, Poetry and Religion of the Psalms, p. 276. 
 
 3 Sanday, Inspiration, p. 195. 
 
 4 Kirkpatrick, Psalms, p. xxxvii. 
 
108 USE OF HOLY SCRIPTURE 
 
 the moral and spiritual environment which a psalm 
 reveals. Thus we shall see what Christ fulfilled as 
 our High Priest, as Captain of our salvation, as de- 
 voted Servant of the Lord, the representative of the 
 chosen people, as the ideal Man. "The earliest 
 Jewish higher critics," who prefixed the titles and 
 historical notes to the Psalms, " deserve credit (as 
 has been said) at least for perceiving the importance 
 of knowing the historical setting of a Psalm, even 
 if they were not very acute in determining it." 1 
 
 The view of the Psalter as a collection of hymns 
 by many authors in the nine hundred years between 
 David and the Maccabees (for it includes composi- 
 tions belonging probably to both these dates 2 ) gives 
 
 i The Old Testament from the Modem Point of View, by the 
 Rev. L. W. Batten, p. 268. 
 
 The titles to the psalms generally were apparently only fixed 
 when the psalms came into common use in the Temple service 
 after the Return from Babylon. 
 
 a. The musical and liturgical notices in the titles probably 
 belong to the period of the second Temple, when these subjects 
 became prominent, though they may be older. 
 
 b. The historical notices were probably of late origin also. 
 
 c. For the probable explanation of the supposed names of 
 authors, see the next page. 
 
 2 Probably but few psalms are earlier than the seventh 
 century b. c. Psalms xlix, Ixxiv, lxxix are with considerable 
 probability referred to the Maccabean period. For dates of 
 the Psalter, see Kirkpatrick, Library of the Old Testament, Note 
 B (criticising Cheyne), and Introduction to The Psalms ; Driver, 
 
THE PSALTER 109 
 
 a far wider assurance of sympathy with the manifold 
 experiences of man and of the Church than could 
 be expected in the work of a single poet, or of a 
 small group of psalmists. " It is the surprising 
 variety of mood and subject and occasion in the 
 Psalms (called forth by the varied circumstances of 
 individual or national life) which gives them their 
 catholicity, and, combined with their deep spiritual- 
 ity, fits them to be the hymn-book not only of the 
 second Temple, but of the Christian Church," 1 — 
 which enables us in the New World in the twentieth 
 century, equally with Christians in the Apostolic 
 age, to find in the Psalter, as we repeat it in our 
 daily service, prayers applicable to all sorts of present 
 needs and anxieties. 
 
 " A general truth is always finding fit and fitter 
 illustrations as history goes on. No doubt many of 
 these psalms, like all popular lyrics, would be sung 
 often from time to time, and on every occasion 
 be found suitable to the circumstances of those 
 using them. In a sense it may be said that all great 
 truths are prophetical ; the more fundamental they 
 
 Introduction to the Lit. of the Old Testament, pp. 362, 363 ; Robert- 
 son Smith, Old Testament in Jewish C%urch, p. 205 ; Sanday, In- 
 spiration, pp. 192, 270 ; Davison in Hastings' Dictionary, vol. iv, 
 "Psalms." 
 
 1 Driver, Introduction, pp. 346, 355. 
 
110 USE OF HOLY SCRIPTURE 
 
 are, the more will they find recurring illustration and 
 exemplification as history is unfolded. 1 '' 1 
 
 David's name, as that of the most notable con- 
 tributor, is given to the whole book, as the Psalter, 
 the chief contribution, gives its name to the collec- 
 tion of Hagiographa. 2 The division of the Psalter 
 into five books (plainly marked in the Revised Ver- 
 sion 3 ) was earlier than the Septuagint translation, 
 for this has the doxologies with which the several 
 books close, and the first three of these doxologies 
 are probably editorial additions ; but this fivefold 
 division was probably a comparatively late arrange- 
 ment in imitation of the five books of the Law. 
 A better threefold division is suggested, 4 itself re- 
 sulting from the union of smaller collections. 
 
 The first division, comprising Psalms i-xli, may 
 be called " Davidic ; " all but three 5 (i, ii, xxxiii) of 
 the Psalms contained therein bear his name, not 
 necessarily as pointing to his authorship, but rather 
 
 1 Robertson, Poetry and Religion of the Psalms, p. 144 
 
 2 Corap. Dr. J. P. Peters 's lecture on " The Psalter in the 
 Jewish Church and in the Christian Church," in Lauda Sion, 
 New York Church Club Lectures, 1896, pp. 12, 13. 
 
 3 Bk. i, Pss. i-xli ; bk. ii, Pss. xlii-lxxii ; bk. iii, Pss. Ixxiii- 
 Ixxxix ; bk. iv, Pss. xc-cvi ; bk. v, Pss. cvii-cl. 
 
 4 E. g., Robertson Smith, Old Testament in Jewish, Church, 
 p. 200, Kirkpatrick, Library Old Testament, p. 31. 
 
 5 I do not count our Ps. x, which is really a single poem 
 with ix. 
 
THE PSALTER 111 
 
 marking the psalms as belonging to the original col- 
 lection called by his name. 1 
 
 The second division, comprising Psalms xlii— 
 lxxxix, is " Elohistic," this peculiarity as to the 
 use of the divine Name being probably due to the 
 editor's revision. 
 
 The third division, comprising Psalms xc-cl, is 
 mostly anonymous, with a few Davidic psalms that 
 had not been included in the earlier collections. 
 
 On the formation of the Psalter I may be per- 
 mitted to quote Dr. Sanday's helpful summary and 
 illustration : 2 " Thus much is clear. The Psalter 
 as we have it is made up of a number of smaller 
 collections, which once had a separate existence. The 
 best analogy for the history and structure of the 
 Psalter would be that which is supplied by our own 
 hymn-books. Just as the hymns of Watts and 
 Wesley, of Newton and Cowper, of Lyte and Keble, 
 have been to a greater or less extent incorporated 
 into succeeding collections, so also a number of 
 minor collections have contributed to make our 
 present Psalter." 
 
 1 So in the New Testament " David " seems to be equivalent 
 to the Book of Psalms. With the title "Psalms of David" 
 may be compared the "Proverbs of Solomon," where the 
 book itself indicates that other collections also are contained 
 in it. 
 
 2 Inspiration, p. 193. 
 
112 USE OF HOLY SCRIPTURE 
 
 The names, like Asaph or the sons of Korah, in 
 the titles of the Psalms are supposed to mark the 
 Psalm as belonging to the hymn-book of the Leviti- 
 cal choir or guild that claimed descent from Asaph 
 or from Korah. So the Precentor's collection is 
 probably the meaning of the title "Of or for the 
 Chief Musician.'" The preposition Lamed denotes 
 origin rather than in the strict sense authorship. 1 
 
 IV 
 
 The Imprecatory Psalms undoubtedly are a real 
 cause of difficulty and distress to many serious and 
 religious persons. " I do not like to hear them, and I 
 will not join in them, and I cannot think how a 
 clergyman can say them. r> This is the sort of expres- 
 sion of repulsion and perplexity that we not uncom- 
 monly meet with. " Can it be right to utter such 
 words in Christian worship ? 11 it is asked. " How 
 can they be harmonized with the teaching of Jesus 
 Christ concerning forgiveness such as we read in the 
 Sermon on the Mount?" In reply I may quote 
 what has been well said where a forced or laboured 
 defence would not be looked for or found, by Prof. 
 W. T. Davison in Hastings 1 Dictionary of the 
 Bible. 2 
 
 i See, besides the writers quoted above, Robertson, Poetry and 
 Religion of the Psalms, pp. 136, 137. 2 Vol. iv. p. 158, B. 
 
THE PSALTER 113 
 
 "The Imprecatory Psalms are better understood 
 than they once were. Those who read into them 
 a coarse vindictiveness are now seen to be no less 
 wide of the mark than those who in a mistaken zeal 
 contended that all the utterances of godly men in an 
 inspired Bible must be justifiable by the highest 
 standard. But the solution of a moral problem is 
 not found in a timid compromise between extremes. 
 The strong language of Psalms vii, xxxv, lxix, cix, 
 and some others, is not to be blamed as an exhibition 
 of a personally revengeful spirit. The law condemns 
 this as well as the gospel ; and in the Psalm which 
 contains the strongest language the writer disclaims 
 such culpable resentment (cix, 4, 5, * For the love 
 that I had unto them, lo, they take now my con- 
 trary part : but I give myself unto prayer. Thus 
 have they rewarded me evil for good ; and hatred for 
 my "good will 1 ). Compare Psalms xxxv, 13, 'Never- 
 theless when they were sick, I put on sackcloth, and 
 humbled my soul with fasting : and my prayer shall 
 turn into mine own bosom. 111 
 
 So far as David himself is concerned (though none 
 of the Psalms in question appear to be really his), 
 he was (as Dr. Kay points out 2 ) a remarkable example 
 of patience under multiplied wrongs, and of magna- 
 
 1 In his invaluable Commentary on the Psalms (unhappily 
 now out of print), p. 467. 
 
114 USE OF HOLY SCRIPTURE 
 
 nimity to his foes when he had them in his power. 
 Psalm xxxv seems to me a good illustration of the 
 point to be seized on in the imprecatory psalms, — 
 the singer's absolute faith in and reliance upon God's 
 justice. The desire and claim of the psalmist is 
 that it may be made plain that " The Lord shall 
 stand at the right hand of the poor, to save his soul 
 from unrighteous judges." 1 " Let not them that trust 
 in thee, O Lord God of hosts, be ashamed for my 
 cause : let not them that seek thee be confounded 
 through me [and my misfortunes, not my faults], O 
 Lord God of Israel." 2 God's vindication of His 
 servants, and of the cause of right and truth, was called 
 for in ways that were natural at the time, in the ab- 
 sence, especially, of any clear revelation of the resur- 
 rection of the dead and of eternal judgment. 3 With 
 their limited horizon, the immediate manifestation of 
 God's righteous judgment was impatiently demanded. 
 For the Psalmists it was practically Now or Never. 
 With the clearer view of the future world vouchsafed 
 to us, we have learned both to wait patiently, and 
 to look for a worthier display of the divine character 
 and power in overcoming evil with good after much 
 long-suffering. 4 " O let the vengeance of thy ser- 
 vants' blood that is shed be openly showed upon the 
 
 1 Ps. cix. 30. 3 Heb. vi. 2 ; comp. 2 Tim. i. 10. 
 
 2 Ps. lxix. 6, 34. * 2 Tim. ii. 24, 25. 
 
THE PSALTER 115 
 
 heathen in our sight, 11 the Christian Church may 
 still cry. But she has learned from her Master (who 
 came not to destroy men's lives but to save them) 1 
 in what that longed for vengeance should consist, 
 in a victory as blessed to the vanquished as to the 
 conqueror. 
 
 "It may indeed be well to consider whether the 
 Old Testament saints, in the vigour and simplicity of 
 their piety, did not cherish a righteous resentment 
 against evil which the more facile and languid moral 
 sense of later generations would have done well to 
 preserve. ' O ye that love Jehovah, hate evil ' is an 
 exhortation that belongs not to one age, but to all 
 time. 1 " 2 " Do not I hate them, O Lord, that hate 
 thee : and am not I grieved with those that rise up 
 against me ? Yea, I hate them right sore : even as 
 though they were mine enemies." 3 It has been truly 
 said, "An identity of wishes and aversions, this 
 alone is true friendship." Certainly, the fear of the 
 Lord is to hate evil. Was it not of Dante that it 
 was said, he was a good lover, because he knew how 
 to hate ? Some words of Bishop Thirlwall, I think, 
 first made clear to me the weakness and flabbiness of 
 that general " amiability," which some people are apt 
 to identify with Christian charity, — not sufficiently in 
 
 1 Luke ix. 55. 2 Davison as above. 
 
 3 Ps. cxxxix. 21, 22. 
 
116 USE OF HOLY SCRIPTURE 
 
 love with anything to hate its opposite. Speaking 
 of Thackeray, and defending him from the charge 
 of being cynical, which the dulness of many attrib- 
 uted to him, Bishop Thirlwall said, " I believe that 
 nobody loved more everything and everybody that 
 was worth loving. But what would have been the 
 value or merit of such love if he had not keenly per- 
 ceived and felt the difference between that which was 
 to be loved and that which was to be hated, or had 
 shut his eyes to the dark side of the world ? " 1 
 
 We must learn to distinguish not merely between 
 personal injuries (as we regard them) and real wrong- 
 doing, but also between the evil deed and the evil 
 doer. Seeking to see all from God's point of view, 
 we shall learn to love the sinner while we hate the 
 sin ; to hate sin — all sin — wherever we see it, and 
 first of all, where we are most responsible for it, in 
 ourselves ; and to love the sinner, not with the love 
 of complacence, but with that love of pity which 
 moved the all holy God to give His only begotten 
 Son for and to the fallen world, that whosoever 
 believeth in Him should not perish in his sin, but, 
 being delivered therefrom, should have eternal life. 2 
 Let intelligent Christians, then, join in these denun- 
 ciatory Psalms without scruple of conscience, thank- 
 
 1 Letters Literary and Theological, p. 243. 
 
 2 John iii. 16. 
 
THE PSALTER 117 
 
 ing God for the fuller knowledge and the higher 
 standard He has given lis, and aiming the denuncia- 
 tions (clothed of course in figurative language) 
 against moral evil, all that contradicts God's will 
 and insults His sovereignty, and knowing that per- 
 sonal beings fall under the woes only so far as they 
 wilfully and persistently cling to and wrap them- 
 selves in the evil from which God, the Creator, the 
 Redeemer, and the Sanctifier, is ever seeking to dis- 
 entangle them. In the end His wrath must be 
 revealed (and in that revelation all who are true- 
 hearted will exult) "against all ungodliness and 
 unrighteousness of men who hold down the truth in 
 unrighteousness. ™ x This zeal for God's honour, this 
 passionate desire for righteousness, are as much feat- 
 ures in the picture of the true worshipper set before 
 us in the Psalms as are the elements of meekness, 
 penitence, and patient suffering. 
 
 To conclude. The Psalms we value and recite as 
 utterances of the human soul to God in varying cir- 
 cumstances, and with varying degrees of discernment 
 as to the manifold ways in which His purposes shall 
 be accomplished. They are taken up by our Lord, 
 the perfect man ; in Him they find their highest and 
 deepest meaning. From Him we receive them, and 
 seek to use them with His intention by the aid of 
 
 1 Rom. i. 18 ; Rev. xL 17, 18, xviii. 20, xix. 2. 
 
118 USE OF HOLY SCRIPTURE 
 
 His Spirit. And we will set ourselves to become 
 really familiar with this divinely provided manual of 
 devotion (so tender and so strong), to know our way 
 about it, and where to turn for prayers and hymns 
 suitable for different experiences and needs, for psalms 
 of penitence and supplication, of praise and thanks- 
 giving, of instruction and of colloquy with God. 
 This, my brothers, you should do for your own use, 
 and in view likewise of your future ministry to others, 
 that, through his knowledge of this, as of other parts 
 of Holy Scripture, " the man of God may be com- 
 plete, furnished completely unto every good work " 
 — and word. 1 
 
 i 2 Tim. iii. 17. 
 
LECTURE V 
 
 THE READING OF THE OLD TESTAMENT 
 
 In treating of the reading of the Old Testament in 
 the public worship of the Church we cannot ignore 
 a considerable change of front among scholars and 
 thoughtful men in regard to the Old Testament, or 
 as to the nature of the methods by which God's 
 revelation of Himself in the Old Testament has been 
 conveyed. 1 This changed view has led to a neglect 
 of private reading of the Old Testament, and to 
 questions as to the profitableness of its use in public 
 worship. There is an uncomfortable feeling abroad, 
 which we shall do well frankly to face. Knowing 
 that the traditional authorship and dates of large 
 portions of the Old Testament are questioned (for 
 conspicuous instances may be mentioned Deutero- 
 nomy and the Pentateuch generally, the latter part 
 
 1 Sanday, Oracles of God, p. 7 ; comp. Ottley, Aspects of 
 the Old Testament, p. 7 ; Kirkpatrick, Div. Library of the Old 
 Testament, p. 88. 
 
 119 
 
120 USE OF HOLY SCRIPTURE 
 
 of Isaiah, and Daniel), people imagine that the value 
 of the books and their religious teaching is thereby 
 impaired, if not destroyed. The same result is apt 
 to follow in many minds from doubts being thrown on 
 the historical character or accuracy of several books 
 (again to take conspicuous instances, Jonah, Chroni- 
 cles, Esther). And again difficulties are occasioned 
 by the imperfect morality shown in different parts 
 of the Old Testament, e. g.> in the stories of the 
 patriarchs, the wars of extermination, the impreca- 
 tory psalms. The facts underlying these objections 
 being generally acknowledged, and arguments in 
 denial regarded as forced, the question is asked, 
 What is the good of our reading these Old Testa- 
 ment books, or the great mass of them ? 
 
 By way of reply our object should surely be, and 
 I feel confident we can attain it, to offer reasonable 
 explanation of these facts, and then to show that 
 rightly understood, instead of furnishing valid ob- 
 jections to reading the Old Testament Scriptures, 
 they point to distinct advantages afforded by the 
 practice. 1 
 
 1 As an illustration of this treatment of the Bible, I would 
 refer (without adopting all the positions there taken) to An 
 Introduction to the Study of the Scriptures by the Bishop of Ripon, 
 Dr. Boyd Carpenter, in The Temple Bible. Comp. the Rev. Dr. 
 J. Lewis Parks's lecture on " Holy Scripture " in the Churclir 
 man's League Lectures, Washington, 1902. 
 
THE OLD TESTAMENT 121 
 
 (1) First; many difficulties are at once forestalled 
 when we recognize that the revelation which we have 
 in the Old Testament of God's being and character, 
 of His mind and purpose, belongs to a preparatory 
 stage of His self-manifestation, given 7roXu/xepco? ical 
 iro\v Tpo7r<y?, in many fragments and in many fashions, 
 unto the fathers. 1 In the very imperfections that 
 mark the lives of His servants in early times, and 
 their conceptions of divine things, we see an illustra- 
 tion of God's patience and consideration, teaching 
 men as they were able to receive His word, leading 
 them on gently step by step to higher levels of 
 thought and conduct. This thought may surely be 
 full of comfort when we are tempted to be dis- 
 couraged at our own slow progress ; it should serve 
 likewise as a pattern for our dealing with others, 
 whether individuals, classes, or races, in lower stages 
 of spiritual development. It can hardly be necessary 
 to point out how the New Testament writers, and 
 our Lord's own teaching, recognized this condescen- 
 sion and adaptation of divine teaching to the actual 
 needs and capacities of people in older times. In 
 the sermon on the mount what " was said to them 
 of old time" (there is no doubt that the dative gives 
 the right translation here) is distinctly contrasted 
 with the fuller, deeper teaching which Christ gives 
 
 i Heb. i. I. 
 
122 USE OF HOLY SCRIPTURE 
 
 to His disciples, in no way contradicting but expand- 
 ing the old precept and showing the reach of its 
 spirit. 1 
 
 So with the permission for divorce given in the 
 Mosaic law on account of the hardness of men's 
 hearts. 2 These laws were all on an upward line ; 
 they restrained within certain limits what outside 
 the discipline of the divine school was far more un- 
 bridled in the indulgence of passion or revenge ; they 
 prepared the way for the fuller teaching which should 
 be given in more advanced classes (so to speak) of 
 God's scholars. The kindergarten with its object 
 lessons and baby language precedes and prepares the 
 way for the inculcation of principles to those who 
 have mastered its early teaching. Bishop Gore sums 
 up the explanation of St. Chrysostom on this subject 
 as showing that " it is the very merit of the Old 
 Testament that it has taught us to think things 
 intolerable, which under it were tolerated. 11 3 In the 
 Book of the Covenant, Ex. xx. 23 — xxiii. 33, — 
 next to the Decalogue itself the oldest and simplest 
 of the codes embodied in the Pentateuch — the law 
 of retaliation, eye for eye and tooth for tooth, was 
 
 i Matt v. 21, 27, 33, 38, 43. 
 2 Matt. xix. 7, 8. 
 
 8 Lux Mundi (12th ed.), p. 241. See Chrys. Horn, in Matth. 
 xvii. 5, 6. (Montfaucon, t. vii. pp. 262, 263.) 
 
THE OLD TESTAMENT 123 
 
 probably in the first instance a mitigation of exist- 
 ing practice ; it seems to have meant not " an eye 
 shall be exacted,"" but " only an eye may be exacted." 
 And " side by side with this principle," Dr. Sanday 
 points out, "we have the germs of another which 
 was destined ultimately to supersede it. The Chris- 
 tian precept is, ' Love your enemies.' But a distinct 
 step has been taken towards loving one's enemy when 
 it is laid down that his ox or his ass are not to suffer, 
 that they are to be restored to him when thev sro 
 astray, and that, enemy though he is, if his ass 
 should fall under its burden it is to be relieved. 
 The consideration which is extended to an enemy's 
 chattels may soon come to be extended to himself." * 
 (2) Closely connected with the plan of God, made 
 clear by a study of the Old Testament Scriptures, 
 gradually to reveal Himself through preparatory 
 stages up to the full disclosure of His character 
 and mind in Christ, is the thought which the read- 
 ing of the Old Testament should constantly bring 
 home to us of the enormous debt we owe to the life 
 and teaching of Jesus Christ, in raising our standards 
 and illuminating our darkness. We are so accus- 
 tomed to the radiance of Christianity ; it has become 
 so much a part of the mental and moral atmosphere 
 we continually breathe, that we do not realize how 
 1 Sanday, Inspiration, p. 182. 
 
124 USE OF HOLY SCRIPTURE 
 
 different life would be without the grace and truth 
 that came by Jesus Christ. 1 The very imperfections 
 of Old Testament religion, its crudities in worship 
 and limitations of thought, the weakness and im- 
 potency of the law on which St. Paul continually 
 dwelt, — all that sometimes startles us in reading 
 its sacred books, should by the very shock we feel 
 help us to recognize how great are the special gifts 
 of the Christian religion, and give meaning to our 
 Whitsuntide preface at the Eucharist, wherein we 
 give thanks that we have been "brought out of 
 darkness and error into the clear light and true 
 knowledge of God and of His Son Jesus Christ.'" 
 Is it not for lack of this realization of what we 
 owe to Christianity — even those who but poorly cor- 
 respond with its teaching — that persons are tempted 
 to take up with various un-Christian theories or 
 philosophies, — Buddhism, Theosophy, or Agnosti- 
 cism? Rejoicing in the security and refinements of 
 civilization, which are really due to Christian influ- 
 ence ; accustomed to the thought of God as a gracious 
 Father, which is learned from His Son's revelation 
 of Him ; with light thrown on death and the future 
 world by Him who brought life and immortality to 
 light, — they take these blessings as a matter of 
 course, and fondly imagine that if the Christian ele- 
 1 See Illingworth, Reason and Revelation, p. 154. 
 
THE OLD TESTAMENT 125 
 
 ments were substracted from the world's life and 
 thought, all would remain much as before, with per- 
 chance only a few unnecessary restrictions on thought 
 or conduct removed. In the complaint of God 
 through the Prophet, 1 " They knew not that it was 
 I who healed them ; who taught Ephraim to walk, 
 who in mercy lifted off the yoke 1 ' 1 of bondage to 
 passion and greed and cruelty, and set before them 
 the wholesome food whereby, albeit all uncon- 
 sciously, their life, personal and collective, has been 
 nourished and developed. Alas, denying the Son, 
 they are bound by degrees to lose the knowledge of 
 the Father also whom He declares. 2 We on the 
 contrary will protest, " Thou hast been our succour : 
 leave us not, O God of our salvation." 3 
 
 (3) In another aspect the moral teaching of the 
 Old Testament, and of its early books, is of the 
 greatest value, in that they set before us examples of 
 great, and in a sense of isolated, virtues, that could 
 be illustrated better in early times than when life 
 and character became more complex. The stories of 
 the Old Testament worthies, summarized from a par- 
 ticular point of view in the eleventh chapter of 
 Hebrews, fasten attention on great outshining points 
 of character. The faith of Abraham and his will- 
 
 i Hos. xi. 3. 2 i j ohn iL 23. 
 
 3 Ps. xxvii. 11. 
 
126 USE OF HOLY SCRIPTURE 
 
 ingness at what he supposed to be God's word to 
 sacrifice his son, the dutifulness of Isaac as son and 
 husband, the purity and unselfishness of Joseph, the 
 generosity of David, the unworldliness of Daniel, — 
 all are exhibited on a large scale, as was possible in 
 simple days, and as prominent characteristics are 
 seen in the conduct of children. It is by fastening 
 on these leading points in characters drawn large and 
 with a free hand, that we gain the real help which 
 much of the Old Testament is intended to afford. 
 
 Specially attractive as these stories are for children 
 in years, they are no less valuable for children in the 
 faith, for persons or nations in lower stages of re- 
 ligious development. One can well imagine that the 
 stories of the patriarchs or of characters in the his- 
 torical books (the works of the " former prophets ") 
 might be most suitable for the instruction of cate- 
 chumens in many mission fields, leading up to the 
 more subtle and complex ethical and spiritual teach- 
 ings of the New Testament, as natural virtues must 
 ever be the foundation of those which are called 
 supernatural. For many in our ordinary congrega- 
 tions I am sure the Old Testament stories afford a 
 most helpful stepping-stone to higher things, having 
 that link with common life — both personal and 
 national — which they do not so readily grasp in the 
 New Testament. 
 
THE OLD TESTAMENT 127 
 
 (4) Again, we must never forget that the Old 
 Testament Scriptures still have their part to play in 
 the insistence on that side of God's revelation which 
 is specially emphasized in the older books of the 
 Bible. The holiness of God, His hatred of evil, the 
 sureness of His judgments on wrong-doing — while 
 all this is clear in the teaching of our Lord and His 
 apostles, 1 it was specially the function of the Law 
 and the Prophets to enforce these truths. 2 They 
 belong especially and necessarily to the fundamental 
 instruction, without which the aspects of God's char- 
 acter later revealed would almost certainly be misin- 
 terpreted. The Law, in the widest sense, was and is 
 still the iraiSaywyo^, the tutor to give preliminary 
 instruction that man may be prepared for the higher 
 teaching of Christ. 3 The recognition of God's re- 
 quirements, the sense of our need both of forgive- 
 ness for sins and failures, and of help to correspond 
 with His commands, these convictions must be brought 
 home, and that continually, if Christ's offers of par- 
 don and grace are to be appreciated. " The preach- 
 
 1 Matt, xxiii. 23-33 ; Mark ix. 42-48 ; Rom. ii. 2-9 ; 2 Thess. 
 i. 6-9 ; Rev. vi. 14-17, xxi. 8, 27. 
 
 2 Heb. xii. 18-29. 
 
 8 Gal. iii. 24. See a sermon (xii) on " The Tutorial Office of 
 the Jewish Law " in Dr. Liddon's Sermons on Some Words of St. 
 Paul, and another on the same subject ("The Law and the 
 Gospel ") in an Advent course (1880), published under the title 
 Present Church Troubles. 
 
128 USE OF HOLY SCRIPTURE 
 
 ing of the cross *" has often been fruitless because 
 the divine order has not been observed. The New 
 Testament has been practically placed before the Old 
 Testament. St. John Baptist, the preacher of re- 
 pentance, has not prepared the way for Christ. The 
 conviction of sin should have preceded the pointing 
 to the Lamb of God who taketh away the sin of 
 the world. 
 
 Moreover, our Lord's use of the Old Testament in 
 reply to the temptations of the evil one shows that 
 for the most advanced in the service of God the old 
 Scriptures have still their practical value, as belong- 
 ing to the sword of God's word which the Spirit 
 provides, whereby the crafty insinuations and fal- 
 lacious subtleties of the father of lies should be 
 pierced and exposed. To each of the suggestions 
 recorded in our Lord's narrative of the Tempta- 
 tion, Christ replied by a quotation from Deuter- 
 onomy, " It is written, Man shall not live by bread 
 alone, but by every word that proceedeth out of the 
 mouth of God ; " " It is written, Thou shalt not 
 tempt (i. e., wrongly put to the test) the Lord thy 
 God ; 11 " It is written, Thou shalt worship the Lord 
 thy God, and Him only shalt thou serve." 1 The 
 
 1 Matt. iv. 3-10 ; Luke iv. 3-10. The author may be allowed 
 to refer to his Baldwin Lectures, Christ's Temptation and Ours, 
 pp. 81-83. 
 
THE OLD TESTAMENT 129 
 
 old words addressed to Israel, since they proclaim 
 fundamental truths, have a universal application, 
 and last on for ever. They belong to all sons of 
 men, and to the Son of man. This of course is but 
 a sample (but it is evidently intended to be this) 
 of the way in which we should store up for use the 
 exhortations, and promises, and warnings of the 
 older Scriptures as we read them in private or in 
 public. 
 
 (5) " The old lesson-book," as has been said, " is 
 not to be thrown away, or kept merely as an archaeo- 
 logical curiosity. It is to be re-studied in the light 
 of the further revelation of Christ's life and teaching 
 and work." l This is true. It is also to be remem- 
 bered that a knowledge of the Old Testament is 
 necessary to a right understanding of the New Testa- 
 ment. " 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." 2 Much of the language 
 of the New Testament would be unintelligible, or 
 liable to misapprehension, without the key which the 
 Old Testament supplies ; for instance, the whole 
 region of thought (as well as the separate expressions) 
 concerning sacrifice. The proclamation of our Lord 
 
 1 Kirkpatrick, Library of the Old Testament, p. 113. 
 
 2 Freeman, Principles of Divine Service, vol. i. p. 344. 
 
 9 
 
130 USE OF HOLY SCRIPTURE 
 
 as the Lamb of God which taketh away the sin of 
 the world, 1 His giving His life a ransom for many, 2 
 the blood of the new covenant, 3 and the sprinkling 
 of the blood of Jesus Christ, 4 the conception of Him 
 as the high priest who enters within the veil ; 5 all 
 these expressions (which I purposely take from dif- 
 ferent portions of the New Testament, and which will 
 be recognized as mere samples of its constant lan- 
 guage) would be meaningless without familiarity with 
 the Old Testament ceremonies or prophecies which it 
 is claimed are fulfilled in Christ our Lord. 
 
 In the Old Testament we see heathen ideas of 
 sacrifice elevated and purged, 6 and so a preparation 
 made for the spiritual conception of Obedience as 
 the only true and acceptable sacrifice, taught in the 
 New Testament and realized in our Lord Jesus 
 Christ, 7 who both offers Himself without spot to 
 God, an offering of sweet savour on behalf of all, 8 
 as their Representative and Leader, and by the 
 
 1 John i. 29. 
 
 2 Matt. xx. 28 ; Mark x. 45. 
 
 3 Luke xxii. 20. 
 « 1 Pet. i, 2. 
 
 Heb. iv. 14, vi. 20, x. 21. 
 
 6 See Bishop Moorhouse, Teaching of Christ, pp. 11-19, and 
 C. F. Burney in Oontentio Veritatis, p. 180. 
 ' Heb. x. 5-10 ; Phil. ii. 8. 
 e Eph. v. 2. 
 
THE OLD TESTAMENT 131 
 
 communication of His life, represented by His blood, 1 
 enables His disciples with ever-increasing reality to 
 offer themselves to the Father, along with Him their 
 Head, as a holy and living sacrifice, their reasonable 
 service. 2 
 
 (6) Having thus rapidly glanced at some of the 
 chief purposes for which the Old Testament is read 
 in the Christian Church, and having seen its profit- 
 ableness for "teaching, for reproof, for correction, 
 for instruction in righteousness," 3 we are in a posi- 
 tion to see how little the results of critical study 
 interfere with the legitimate use of the old Scriptures. 
 The time is past (we may thankfully acknowledge) 
 when " it did not seem possible to be critical and yet 
 reverent, devout and yet candid." 4 Let us consider 
 in this light some results generally (not universally) 
 acknowledged, of sober criticism as distinct from the 
 guesses of individual speculation. 
 
 (a) Does it make any difference for the moral and 
 religious teaching of Deuteronomy, for such purposes 
 as those for which (as we have seen) Christ used the 
 book in the Temptation, if we regard the book as 
 containing not what Moses actually said on the plains 
 
 1 See the Note on " The idea of Christ's Blood in the New 
 Testament " in Westcott's Epistles of St. John, p. 34 
 
 2 Rom. xii. 1. See note on p. 104. 
 8 2 Tim. hi. 16. 
 
 4 Sanday, Oracles of God, p. 13. 
 
132 USE OF HOLY SCRIPTURE 
 
 of Moab, but admonitions conceived in the spirit of 
 Moses and first addressed to the men of Manasseh's 
 or Josiah's time? 1 "The modern critical theory 
 does not regard Deuteronomy as a ' pious forgery , or 
 'fiction' [as is sometimes supposed]. The writer 
 makes use of an older legislation, and reformulates it 
 in accordance with the needs of his times. The 
 antiquity of the great bulk of the laws of Deuter- 
 onomy can be proved ; while such laws as are really 
 new are but the logical and consistent development 
 of Mosaic principles." 2 
 
 (b) If it should be proved (as is now supposed with 
 great probability) that the Levitical law as we have 
 it belongs to the time of the Return from the Cap- 
 tivity, and is a manual of priestly directions for the 
 second Temple, this would in no way interfere with 
 its value as setting forth in symbolic form great laws 
 of sacrifice, which were perfectly realized in our Lord 
 Jesus Christ. Mosaic institutions of sacrifice, which 
 were themselves probably modifications of existing 
 Semitic customs, might well be developed and elab- 
 orated, as their inner meaning was, under the con- 
 
 1 Kirkpatrick, Library of tJie Old Testament, pp. 46, 47. The 
 internal evidence for the late date of Deuteronomy is well given, 
 and in a way that the English reader can appreciate it, in 
 Batten's The Old Testament from the modem point of view, ch. iii. 
 
 2 Burney in Contentio Veritatis, p. 203. 
 
THE OLD TESTAMENT 133 
 
 tinual teaching of the Spirit of God, more and more 
 perceived. 1 
 
 (c) The case is much the same with the grouping 
 of writings by different authors under the name of 
 some great master, like Isaiah or Zechariah. Mod- 
 ern ideas of literary propriety were not then preva- 
 lent, especially in the delivery of God's word. The 
 prophet counted for little ; the message was every- 
 thing. 2 Why should it not be so with us who hear 
 and read ? 
 
 i a \y e can recognize in our Pentateuch different strata of 
 priestly and ceremonial laws. They have come down to us 
 from different periods of the history. When we once grasp this 
 idea firmly, we see that it would be as much a mistake to affirm 
 that the Priestly Laws were created en bloc in the days of the 
 Exile or of Ezra, as to maintain that they had been promulgated, 
 in the form in which they have come down to us, in the days of 
 Moses. " — Bishop H. E. Ryle, Canon of tlie Old Testament, 
 pp. 27, 28. 
 
 2 Archbishop Benson, Third Visitation Charge at Canter- 
 bury, Fishers of Men, p. 89. " The authorship of the Books is 
 sometimes spoken of as of supreme importance. But is it 
 essential that I should know the author ? Is it on that or is it 
 on the contents of the treatise that my faith hangs ? I do not 
 know the author of the Epistle to the Hebrews. Every at- 
 tempt to fix him is beset with difficulties. Yet that book is 
 the bridge between the Old and the New Testament, and 
 no position or name of writer could strengthen it. I have 
 no doubt that St. John the Apostle wrote the fourth Gospel, 
 but if I thought some other had composed it, I should have one 
 more surprising genius to admire with veneration, but it would 
 not diminish the value of his Christ, of the Life and Light of 
 the world. " 
 
134 USE OF HOLY SCRIPTURE 
 
 " Let it not trouble you whether the writer be of weight or no, 
 Whether his name be great or small, 
 
 But let the love of simple truth draw you to read your book. 
 You must not ask who said it, 
 But what is said — attend to that. 
 God's truth remains for ever though men pass away, 
 And, without caring for the person of the writer, 
 God speaks to us in many ways. " 1 
 
 (d) Once more ; if portions of the Old Testament 
 that had been commonly regarded as historical are 
 now seen to be dramatic like Job, or in part alle- 
 gorical like Jonah or some of the early chapters 
 of Genesis, 2 or in part to idealize history like the 
 Chronicles, reading back into the events of earlier 
 days something of the writer's own time and views, 
 and so colouring the narrati ve 3 : do such positions, 
 if accepted, make the Old Testament Scriptures 
 less valuable for their religious purpose, to make us 
 wise unto salvation, "to teach us about man and 
 his need of Christ, about God and His purpose for 
 humanity, about the conditions of acceptable wor- 
 ship and the attainment of perfect character ? " 4 
 
 1 Imitation of Christ (Musica Ecclesiastiea), i. v. 
 
 2 On the probable origin of these stories as selected and 
 purged pre-historic legends, and on their religious significance, 
 see The Early Narratives of Genesis, by Bishop H. E. Ryle. 
 
 3 For a careful examination and estimate of the Chronicles 
 see ch. xii of Driver's Introduction to the Literature of the Old 
 Testament. 
 
 4 Ottley, Aspects of the Old Testament, pp. 48, 49. 
 
THE OLD TESTAMENT 135 
 
 The writers of the Old Testament (it must always 
 be kept in mind) do not profess to be narrating, 
 like the apostles, what they themselves have seen and 
 heard. The writer of Genesis, for instance, (at what- 
 ever date) makes no claim to have been an eye- 
 witness of the Creation, the Fall, or the Flood. 
 The "former prophets" wrote their stories of the 
 Judges and the Kings, not as annalists (to whom in- 
 deed they frequently refer readers who desire more 
 detailed accounts) but (as the very title given 
 them by the Jews implies) from a religious stand- 
 point, tracing God's hand in the history, pointing 
 continually to its moral lessons. 
 
 Would the play of Macbeth be thought less 
 valuable as a study of character because Shakespeare 
 built on and around the traditional story of the 
 person many incidents not actually historical ? 
 " That which is really important is that the nar- 
 rator has handed down a conception of man's rela- 
 tionship to God which commends itself to the human 
 conscience in all time, and lays the basis for moral 
 and spiritual progress. He is a prophet, inasmuch 
 as his mission is to convey to the world the mind 
 and purpose of God with regard to man. Whether 
 in developing his theme he confines himself to facts 
 of history or draws to some extent upon his im- 
 agination is a question of subordinate importance, 
 
136 USE OF HOLY SCRIPTURE 
 
 interesting the historian rather than the religious 
 thinker." 1 
 
 In the same way we may well believe that in 
 the intercourse described between God and man the 
 organ of vision may often have been the eye of the 
 spirit and not the bodily eye. Most of us, I sup- 
 pose, have been accustomed to think this must have 
 been the case with the sights beheld and the voices 
 heard by St. John in Patmos. 2 
 
 " The testimony of Jesus is the spirit of prophecy ," 
 and this testimony is given in manifold ways as with 
 manifold decrees of clearness. 3 
 
 -& 
 
 1 " The Permanent Religious Value of the Old Testament," 
 by C. F. Burney, in Contentio Veritatis, pp. 174, 175. 
 
 2 Sanday, Oracles of God, p. 49. 
 
 3 Rev. xix. 10. See The Old Testament as an Essential Part of 
 the Revelation of God, by W. Lock, Warden of Keble College, in 
 " Oxford House Papers," 3rd series. " In Bishop Butler's words, 
 ' The general design of Scripture is to give us an account of the 
 world as God's world' {Analogy, n. c. vii) ; and therefore the 
 Church has carried the Old Testament, no less than the New, to 
 Gentile nations as well as to the Jews. She admits that the Old 
 is always subordinate to the New ; she supplies in her Creed a 
 guide to the central teaching of both Old and New ; but she 
 puts both into the hands of her converts. And the Old Testa- 
 ment justifies her trust no less than the New. The missionary 
 finds in it guidance for dealing with elementary stages of civ- 
 ilisation ; the mother finds simple stories by which her child's 
 faith and courage are awakened, — the preacher, an inexhausti- 
 ble store of character, true to life and revealing moral truth in 
 every page ; the religious soul finds in the Psalms all the ex- 
 
THE OLD TESTAMENT 137 
 
 (7) The newer, and I venture to say the more 
 scholarly, way of regarding the Old Testament may 
 involve the surrender of cherished ideas ; it will re- 
 quire more research and greater pains on our part as 
 students and as teachers. From all this we must not 
 shrink. We shall find a gain far more than compen- 
 sating for any loss we suffer. Sober criticism will be 
 found the ally, and not the enemy, of theology and 
 religion. 1 
 
 (a) We shall gain, for instance, a more vivid real- 
 ization both of the Old Testament writers and of 
 their message, as we come to understand their actual 
 circumstances. Robertson Smith helpfully says, 
 
 pression that it needs of faith and hope and penitence ; the 
 pious student turns back from the revelations of the New Tes- 
 tament, and finds foreshadowings, hints, types, of the Incar- 
 nation or the Cross in details of the earlier narrative. Just as 
 when we know the issue of a drama, we turn back and find 
 hints of the issue where we had not noticed them in our first 
 reading ; or, as the biologist who knows the final structure of 
 an animal can interpret the meaning of each line or curve in 
 the embryo ; so he who knows the meaning of the revelation 
 of the Gospel, can find traces of similar truths in the earlier 
 Scriptures, nay, finds the same truth there — the Presence of 
 One God ever working for one end, the redemption of man." — 
 
 p. 102. 
 
 i Kirkpatrick, Library of the Old Testament, pp. x and 23. I 
 should like to refer to some singularly helpful " Parish Clergy- 
 man's Thoughts about the Higher Criticism," by the Rev. 
 G. S. Streatfeild, in The Expositor for December, 1902. 
 
138 USE OF HOLY SCRIPTURE 
 
 " Every word of God is spoken for all time, but 
 every word none the less was first spoken to a 
 present necessity of God's people."" 1 Prof. George 
 Adam Smith's Book of the Twelve Prophets must 
 with many have brought life and reality to what 
 before were pale and shadowy figures. Dr. Sanday 
 well says with reference to these and other such 
 studies : " Isaiah and Hosea and Jeremiah no longer 
 walk in a limbus Patrum, but we see them as they 
 were among the forces by which they were actually 
 surrounded. We see what they were as men ; we 
 see what they were as exponents of a message from 
 God; we see the grand and glorious ideas which 
 stirred within them in all their richness and ful- 
 ness, conditioned, yet not wholly conditioned, by the 
 world of thought and act in which they moved. 
 We see these ideas linking themselves together, 
 stretching hands as it were across the ages, the 
 root-principles of the Old Testament running on 
 into the New, and there attaining developments 
 which may have been present to the Divine Mind 
 — though they cannot have been present to the 
 human instruments whose words went and came at 
 its prompting." 2 
 
 1 Old Testament in Jewish Church, p. 99. 
 
 2 Oracles of God, pp. 120, 121. 
 
THE OLD TESTAMENT 139 
 
 (b) I have already pointed to the heightening of 
 the sense of God\s patience and of the resourceful- 
 ness of His revelation in its adaptation to varying 
 circumstances, to which the critical study of the 
 earlier Scriptures leads. I may here quote the words 
 of Bishop Westcott with reference to the three- 
 fold division of the Old Testament Scriptures, as 
 representing progressive stages in Israel's training : 
 
 "The triple division of the Old Testament is 
 itself not a mere accidental or arbitrary arrange- 
 ment, but a reflection of the different stages of 
 religious development through which the Jewish 
 nation passed. The Law is the foundation of the 
 whole revelation, the special discipline by which a 
 chosen race was trained from a savage wilfulness 
 to the accomplishment of its divine work. The 
 Prophets portray the struggles of the same people 
 when they came into closer connexion with the king- 
 doms of the world. The Hagiographa carry the 
 divine lesson yet further, and show its working in 
 the varying phases of individual life, and in rela- 
 tion to the great problems of thought and feeling, 
 which present themselves by a necessary law in the 
 later stages of civilization. 11 1 
 
 1 Smith's Dictionary of the Bible, vol. i. p. 501, art. "Canon 
 of Scripture." 
 
140 USE OF HOLY SCRIPTURE 
 
 (c) While a re-arrangement of Old Testament 
 books, and a re-adjustment of ideas concerning some 
 of them, will doubtless occasion temporary disquiet 
 in a good many minds, it will be found that, through 
 these very processes which at first excite suspicion, 
 serious historical difficulties and contradictions are 
 explained. 1 As an example one may refer to the 
 conduct of eminent servants of God, like Samuel and 
 Elijah, and to the general and unreproved disregard 
 of precepts concerning sacrifice throughout the times 
 of the Monarchy, inexplicable if the full Levitical 
 law had been given by God through Moses. 2 
 
 ((7) The later date now commonly given to the 
 Levitical law and to a large portion of the Psalter 
 points (as has been already said) to a wider and 
 
 1 See Sanday, Inspiration, at the end of lect. ii. He sum- 
 marizes the crucial points in critical theories of the Old Testa- 
 ment as follows, accepting them with a sense of gain rather than 
 of loss: 
 
 General : (1) The untrustworthy character of Jewish tradi- 
 tions or conjectures as to authorship unless confirmed by internal 
 evidence ; 
 
 (2) The composite character of many books ; 
 
 Particular : (3) The presence in the Pentateuch of a consid- 
 erable element which in its present shape is not earlier than the 
 Captivity ; 
 
 (4) The composition of Deuteronomy not long before its 
 promulgation by King Josiah, b. c. 621. 
 
 2 See Robertson Smith, Old Testament in Jewish Church, lect. 
 ix, " The Law and the History of Israel before the Exile." 
 
THE OLD TESTAMENT 141 
 
 more continual inspiration of Israel, a more helpful 
 and encouraging conception than that which prac- 
 tically concentrated divine teaching on a few pre- 
 eminent servants of God. " The great Lawgiver, 
 who was the founder, became also the personifica- 
 tion of Hebrew legislation, as David was of the 
 poetry, and Solomon of the wisdom of Israel, and, 
 it may be added, as Solon was of Athenian legisla- 
 tion." l 
 
 (e) Above all, the religious standpoint of the Old 
 Testament writers is emphasized, especially as it is 
 seen in the use made (by the inspiration of selection) 
 of existing traditions, which are purified from their 
 grossness and the errors that would affect their re- 
 ligious influence. Compare the Scriptural accounts 
 (there are probably two woven together) 2 of the 
 Deluge with the Chaldee story, and the contrast will 
 be evident. The polytheism of the older story, 
 with its representation of the disaster as due to the 
 whimsical caprice of rival deities, is replaced by the 
 representation in Genesis of the Flood as a manifes- 
 tation of the anger of the holy Creator at the cor- 
 ruption of mankind. Comparing the Hebrew and 
 
 1 Bishop H. E. Ryle, Canon of tlie Old Testament (2nd ed.), 
 p. 32. 
 
 2 See chh. xvi and xviii in The Book of Genesis in the light of 
 modern knowledge, by the Rev. Elwood Worcester. 
 
142 USE OF HOLY SCRIPTURE 
 
 the Assyro-Babylonian narratives of the Flood, one 
 cannot fail to observe, as Bishop Ryle sums it up, 
 " the contrast between the cuneiform picture of the 
 deities, some angry, some interceding, some fright- 
 ened, some summoning the storm, others fleeing from 
 it ; and the Hebrew picture of the God of heaven 
 and earth, who alone inflicts the calamity as a pun- 
 ishment, alone abates it, and alone is the deliverer of 
 Noah and his family." J 
 
 Enough has, I trust, been said to vindicate the 
 Church's practice of reading in the proper and daily 
 lessons the Old Testament Scriptures as well as, and 
 along with, those of the New Testament. The first 
 lesson sometimes in its contrast with the teaching of 
 the second lesson, more often in its preparation 
 therefor, will be not less profitable in our day and 
 with our clearer knowledge of the origin and com- 
 position of the older Scriptures, than when these 
 were less critically examined, and less intelligently, 
 though certainly most devoutly studied. This does 
 seem to be required, that the people of our con- 
 gregations should be carefully and tenderly, but 
 frankly, taught in sermons and expositions (about 
 which I hope to say more in the concluding lecture) 
 the ascertained, or even the really probable, facts 
 1 Early Narratives, p. 115. 
 
THE OLD TESTAMENT 143 
 
 (such as I have referred to in these lectures) about 
 the character of the Old Testament ; and, where the 
 teacher is qualified to do so, about the structure of 
 its books. So also with the New Testament. Thus 
 objections and difficulties may be removed, or, better, 
 their sting withdrawn by anticipation. 
 
 Speaking on this subject at the last Church Con- 
 gress in England, Dr. Kirkpatrick, to whose words I 
 have frequently referred, said : — 
 
 " New modes of thought, more searching methods 
 of literary and historical investigation, fresh discov- 
 eries of science and archaeology must necessarily 
 affect and modify the interpretation of the Bible. 
 The clergy are in duty bound to endeavour to un- 
 derstand the methods of criticism, to estimate the 
 validity of its results, and to consider how these 
 results, if true, must affect their teaching. For if 
 those methods are, generally speaking, sound; if 
 those results are, to any considerable extent, valid ; 
 readers of the Bible must be gently and gradually 
 prepared to accept them. The responsibility laid 
 upon the teachers of the present generation is to 
 guide those entrusted to their care through the 
 inevitable dangers of a time of change ; to show 
 that the Bible is not less the Word of God be- 
 cause we are forced, in the light of modern research, 
 to acknowledge that it does not possess many char- 
 
144 USE OF HOLY SCRIPTURE 
 
 acteristics which it was once believed to possess, and 
 which have come to be regarded as essential notes of 
 a record of Divine revelation ; to explain how its 
 religious value is not diminished, but increased, by a 
 courageous treatment of it in the light of fuller 
 knowledge. The clergy who are to teach must 
 teach themselves ; they have promised to be diligent 
 in such studies as help to the knowledge of Holy 
 Scripture ; and some knowledge of modern criticism 
 is indispensable, partly that they may avoid basing 
 the truth of Christianity upon insecure foundations, 
 and defending positions which they will presently be 
 forced to abandon ; partly that they may not be 
 guilty of ignoring new light upon the meaning of 
 Scripture which God intends should be thrown 
 by the progress of modern thought." 1 
 
 i The Guardian, Oct. 15, 1902, p. 1472. 
 
LECTURE VI 
 
 SOME PRACTICAL SUGGESTIONS 
 
 Our concluding lecture will be more varied in the 
 matter which it discusses than those which have 
 preceded, in each of which one special department of 
 the general subject w r as under consideration. Here 
 I must attempt in part to supplement what has been 
 already said, and more particularly to make some 
 practical suggestions in reference to the use of Holy 
 Scripture in the public worship of the Church. 
 
 1. First by way of supplement, after a fuller 
 treatment of the regular offices for the Eucharist 
 and for Morning and Evening Prayer, a few words 
 may be said concerning the use of Scripture in the 
 occasional services. In the plentiful provision of 
 lessons in the Anglican rite we see the desire to show 
 Scriptural warrant for every ministration, as the 
 continual exhortations were designed to explain the 
 meaning of the services now said in the vernacular. 
 These exhortations after three centuries may well be 
 
 10 145 
 
146 USE OF HOLY SCRIPTURE 
 
 felt to be superfluous. But the value of the Scrip- 
 ture readings, which are by no means wholly of post- 
 Reformation origin, is undoubted. 
 
 Thus in the occasional offices we have a Gospel 
 lection provided for the ministration of Baptism to 
 infants and to adults ; a lesson from the Acts at 
 Confirmation; a penitential psalm (cxxx) at the 
 Visitation of the Sick, and one of thanksgiving (cxvi) 
 at the Churching of Women ; selections from Psalms 
 xxxix and xc at the Burial of the Dead, with 1 Cor. 
 xv for a lesson. Our form of the Solemnization of 
 Matrimony has lost, with the second part of the Eng- 
 lish service, the psalms therein appointed for the 
 approach to the altar after the completion of the 
 betrothal. In the Burial office we may plead for 
 the provision of alternative lessons. St. Paul's 
 magnificent treatise on the Resurrection may be 
 regarded as both too long and too argumentative for 
 unvarying use. Such passages as the latter part of 
 1 Thess. iv (formerly read as the Epistle) and parts of 
 St. John v or vi (from which Requiem Gospels were 
 taken), with perhaps other readings from the Reve- 
 lation, might be allowed at the discretion of the 
 minister. Nor are our appointed psalms appro- 
 priate for the burial of children. Here, too, alterna- 
 tives might be taken from the much fuller rites 
 which in former times the Church lovingly provided 
 
PRACTICAL SUGGESTIONS 147 
 
 for the commendation of her dying and departed 
 members, a provision which, without injustice it may 
 be said, our Prayer Book but meagrely reflects. 
 Speaking for oneself the longer time spent of old 
 by friends in psalmody and eucharist would be a 
 great gain on the appreciative memorial notices 
 which people nowadays draw up and send to the 
 Church newspapers, about which one always feels that 
 they must make the departed shiver as he now sees 
 himself in the clearer light of truth. What friends 
 will say for us or with us must surely be more com- 
 forting then than what they say about us ! 2 
 
 The Apostolic Constitutions at the end of the 
 sixth book give a convenient resume of burial rites, 
 to which we find scattered references in the Fathers. 
 " Without such observations [Jewish ceremonies of 
 purification after contact with the dead], assemble 
 in the cemeteries, reading the sacred scriptures, and 
 singing for the martyrs which are fallen asleep, and 
 for all the saints from the beginning of the world, 
 and for your brethren that sleep in the Lord, and 
 offer the acceptable eucharist, the representation of 
 the royal body of Christ, both in your churches and 
 in the cemeteries ; and in the funerals of the de- 
 parted accompany them with singing, if they were 
 
 1 Compare the striking words of the late Dean Church, 
 quoted at the end of the Preface to his Life and Letters, p. xxiv. 
 
148 USE OF HOLY SCRIPTURE 
 
 faithful in the Lord. For ' precious in the sight of 
 the Lord is the death of His saints. 1 " x 
 
 2. Passing from the occasional offices I would 
 point to the advantage of the Prayer Book rule 
 according to which it is ordered, after the minds of 
 the ancient fathers (as the English preface "Con- 
 cerning the service of the Church 1 ' declares) " that all 
 the whole Bible, or the greatest part thereof, should 
 be read over once every year ; intending thereby, 
 that the clergy, and especially such as were ministers 
 in the congregation, should (by often reading and 
 meditating on God's word) be stirred up to godliness 
 themselves, and be more able to exhort others by 
 wholesome doctrine, and to confute them that were 
 adversaries to the truth ; and further, that the 
 people (by daily hearing of Holy Scripture read 
 in the Church) might continually profit more and 
 more in the knowledge of God, and be the more 
 inflamed with the love of His true religion. 11 The 
 reading of the Scriptures in " such a Language and 
 Order as is most plain for the understanding both 
 of the Readers and Hearers 11 is an inestimable gain. 
 (a) While Roman Catholics are obliged to resort to 
 
 1 Apost. Const, bk. vx. vi. 30 (Lagarde, pp. 154, 194). 
 Ante-Nicene Lib. xvii. p. 175. Psalm cxvi seems to have 
 been commonly used in burial rites. See note, p. 177 of St. 
 Augustine's Confessions, in Oxford Library of the Fathers. 
 
PRACTICAL SUGGESTIONS 149 
 
 other services for popular use, such as Litanies, the 
 Stations of the Cross, the Rosary, Benediction of 
 the Blessed Sacrament (the celebration of the Eu- 
 charist is not here in question), because the people 
 are practically barred, by unfamiliarity with Latin, 
 from the Breviary office with its Psalms and Scrip- 
 ture lessons, we should not abandon or neglect the 
 provision we have for a more intelligent and worthy 
 service, helpful as some popular devotions may be 
 for occasional use. The neglect of daily service in 
 the great majority of our churches, and the scanty 
 attendance (except in Lent) where the Order for 
 Daily Morning and Evening Prayer is observed, even 
 in large cities, is a real loss. As Bishop Forbes 
 of Brechin said, Not without profound practical 
 benefit is " that calm, unexcited devotion, in which 
 prayer, praise, and Scriptural instruction are so 
 happily blended, persisted in year by year. 1 '' 1 With 
 regard to the duty of the clergy in this matter, it 
 may not be amiss to quote the words of Bishop 
 Cosin, one of the leading members of the commission 
 at the last English revision, 1662. Though the ex- 
 press rule of the English rubric 2 is not in our Prayer 
 
 1 "The Deepening of the Spiritual Life," a paper read at 
 the Leeds Church Congress, 1872. 
 
 2 "All Priests and Deacons are to say daily the Morning 
 and Evening Prayer, either privately or openly, not being let 
 by sickness or some other urgent cause. " 
 
150 USE OF HOLY SCRIPTURE 
 
 Book, for those who set store by Catholic tradition 
 the general custom of the Church must have weight, 
 while the spiritual benefits are not dependent on 
 actual obligation. " We are also bound," says Cosin, 
 44 as all priests are in the Church of Rome, daily to 
 repeat and say the public prayers of the Church. 
 And it is a precept the most useful and necessary of 
 any other that belong to the ministers of God, and 
 such as have the cure of other men's souls, would 
 men regard it, and practise it a little more than they 
 do among us. . . . We are to remember that we which 
 are priests are called Angeli Domini ; and it is the 
 angel's office, not only to descend to the people and 
 teach them God's will, but to ascend also to the 
 presence of God to make intercession for the people, 
 and to carry up the daily prayers of the Church in 
 their behalf, as here they are bound to do." 1 
 
 While urging the regular daily service of the 
 Prayer Book (not its occasional use, on one evening 
 in the week) with a trained congregation, and for the 
 training of intelligent people, I would make an 
 earnest plea for the use of elastic, non-liturgical 
 devotions for such persons as are not intellectually 
 fitted to appreciate our Order for Morning and 
 
 1 Cosin, "Works (Anglo-Catholic Library), vol. v, pp. 9, 11. 
 Quoted by Dr. Liddon in his essay on " The Priest in his Inner 
 Life," Clerical Life and Work, pp. 15, 18. 
 
PRACTICAL SUGGESTIONS 151 
 
 Evening Prayer. Such services need not be con- 
 nected with extemporaneous prayer, they may be 
 orderly and reverent, while nearer to the actual needs 
 and capacities of the people. For instance, I would 
 suggest beginning after a collect, and perhaps a 
 hymn, with reading a portion of Scripture ; then 
 expounding what has been read ; and following the 
 exposition with acts of devotion suggested by the 
 subject, — the Creed, or the General Confession, or 
 the Thanksgiving. Suitable collects, and appro- 
 priate psalms too, would be used : and all these 
 would mean more to the people in the ordinary 
 service, when their special significance had been per- 
 ceived and felt in this extraordinary use. 
 
 We need to ask that it may be distinctly conceded 
 (by the amendment of a rubric if necessary) that we 
 are at liberty outside the regular services (and 
 whether these had been already publicly said or not), 
 in places where these are not suitable, to have, in our 
 churches as well as elsewhere, such elastic devotions 
 as I have recommended. 
 
 In particular I would plead for a more frequent 
 reversal of the common order of first Prayers and 
 then Preaching. Doubtless in divine service this is 
 the order of importance, but then in ecclesiastical 
 precedence the place of dignity is generally at the 
 end, and led up to by representatives of lesser rank, 
 
152 USE OF HOLY SCRIPTURE 
 
 as we have seen to be the case with the reading of 
 the Epistle and the Gospel. Common sense would 
 imply that ordinarily preaching should precede pray- 
 ing, that so the people may be instructed and moved 
 to pray. And with this it will be seen agrees the 
 appointed place of the sermon wherever one is pre- 
 scribed in the Prayer Book. In the order for Holy 
 Communion the sermon comes in the early part of 
 the service, following the Scripture lessons, the Epistle 
 and Gospel, and before all but the introductory 
 prayers. At an Ordination of Deacons or Priests 
 the sermon precedes the whole service. At Evening 
 Prayer no sermon is prescribed. A sermon may 
 precede or follow the service. Or it would seem 
 allowable, and where it is of the nature of an exposi- 
 tion useful, to let it follow the reading of the second 
 lesson. This is the place appointed by the English 
 rubric for catechising. And at this point I remem- 
 ber it is the rule for the sermon to be preached at 
 St. Ninian's pro- cathedral, Perth, in the diocese of 
 St. Andrews, the custom having been brought by 
 Bishop Charles Wordsworth from the chapel of 
 Winchester School. 
 
 At the same time, it seems to me, a protest should 
 be made against what I venture to call the practice 
 of playing tricks with the regular service, by the 
 reading of only one lesson (two being ordered), or by 
 
PRACTICAL SUGGESTIONS 153 
 
 reducing each element to a minimum — one psalm 
 (the shortest perhaps that is available), then a few 
 verses of Scripture, then a string of collects, very 
 likely not well chosen, and saying in effect the same 
 thing over and over. The rubrics in the present 
 Prayer Book, amended in 1892, give the irreducible 
 minimum for the regular services, with the structure 
 and contents of which we have no right to tamper, 
 in the interest either of oratory or of oratorio, each 
 of which can be provided for separately. 
 
 3. If in its use of the vernacular our Prayer Book 
 gives us a great advantage over the Roman Catholic 
 Church, surely the prescribed Table of Lessons affords 
 no less gain over the unregulated reading of Scripture 
 in the public services of Protestant bodies. Reading 
 in course (with appointed lessons for special days) is 
 a protection both for the minister and for the people. 
 So far from infringing on the liberty of the congre- 
 gation, these rules (like all wise laws) are on the side 
 of genuine liberty, which is forfeited by license. The 
 people are freed, in instruction as in prayer, from 
 bondage to the idiosyncrasies of the particular min- 
 ister, and from subjection to his passing moods. 
 The minister has his favourite Scriptures, those 
 which appeal more particularly to him, or on which 
 he finds it easiest to preach. To these he naturally 
 turns, if left to himself. A prescribed order of 
 
154 USE OF HOLY SCRIPTURE 
 
 Scripture reading secures for the people a wider and 
 more varied pasturage. On the other hand the 
 clergyman is by the same means freed from the 
 suspicion of picking out distasteful or unpopular 
 subjects ; and safeguarded likewise against his own 
 inclination to avoid the plain and wholesome teach- 
 ing and warning of Scripture on matters which he 
 might shrink from turning to of his own accord. 
 I have been speaking generally. Our lectionary is, 
 of course, capable of improvement. Some lessons 
 might well be omitted, which are hardly suitable 
 for reading to a week-day congregation largely com- 
 posed of devout women. Considerable liberty is now 
 allowed by the rubrics, which may well be exercised 
 in such cases. To mention another point for revision : 
 the divisions of chapters are too slavishly followed, 
 where much better divisions might easily be made. 1 
 
 The profit of the prescribed orderly reading of 
 Scripture in putting us to school (so to speak) with 
 one after another of the inspired writers of both the 
 Old and the New Testament, so that we may learn in 
 turn the lesson which each has to give, and see divine 
 and spiritual truths from his standpoint, will prove, 
 I believe, incalculable to those who seek regularly, 
 intelligently, and devoutly to gain its benefits. 2 
 
 1 See Appendix G. 
 
 2 See Bishop Gore, in Lux Mundi, Essay vin. iii. §4. 
 
PRACTICAL SUGGESTIONS 155 
 
 4. This naturally leads to the suggestion (on 
 which I would lay stress) that much might be done 
 for the instruction and edifying of our people by 
 a more frequent exposition of the Scriptures. Ex- 
 position would, I am sure, oftentimes prove more 
 profitable than exhortation. The light that is 
 thrown on Scripture by careful exposition lasts on, 
 and the passage, whenever it is afterwards heard or 
 read, is understood in the sense which has been 
 shown to belong to it. With such examples before us 
 of popular exposition of Holy Scripture as are given 
 by St. Chrysostom and St. Augustine in old times, 
 and in England in our own day by Dr. Gore, when 
 at Westminster Abbey, by Dr. Dale at Birming- 
 ham, and Dr. Alexander Maclaren at Manchester, 
 it cannot be doubted that careful expository teach- 
 ing will be welcomed, and that by very different 
 classes of people. The Sunday morning congrega- 
 tion at Carr's Lane Chapel in Birmingham, or Dr. 
 Maclaren's at Manchester, would differ in many re- 
 spects from that gathered on week-day afternoons 
 during Advent and Lent in Westminster Abbey. 
 The former would more nearly resemble our own 
 congregations. 1 If Dr. Dale could preach exposi- 
 
 1 It may be worth while to refer to Dr. Dale's quotation of 
 the Congregational deacon, who complained of a series of min- 
 isters, with whom he contrasted Dr. Dale, " They have preached 
 
156 USE OF HOLY SCRIPTURE 
 
 tory sermons right through the Epistle to the He- 
 brews, or the Epistle to the Ephesians, and Dr. 
 Maclaren could expound, among other Scriptures, 
 the last Discourse of our Lord in St. John xiv-xvi, 
 surely we might be emboldened (though without 
 their special gifts) to attempt from time to time 
 the continuous exposition of books of the Old and 
 the New Testament. I do not forget the difference 
 between our service and that of those preachers, who 
 were free to focus all the Scripture reading, and most 
 of the other portions of their service, on the subject 
 of the sermon. Our morning sermons must ordi- 
 narily be shorter; we lose in concentration owing 
 to the prescribed Scriptures at Morning Prayer and 
 at Holy Communion. This may make it desirable in 
 many cases to attempt consecutive exposition (such 
 as I am now recommending) at or after Evening 
 Prayer. No sermon is prescribed at Evensong, and 
 there can be no reason why persons who are so 
 minded should not come for the worship only, or, 
 if they so please, for the preaching or exposition 
 without the service. We greatly need more free- 
 dom and elasticity in the arrangement of our ser- 
 vices. Of a somewhat different kind are expository 
 sermons following the appointed lessons read in the 
 
 to us as if we were all Masters of Arts." Preface to The Living 
 Christ and the Four Gospels, p. viii. 
 
PRACTICAL SUGGESTIONS 157 
 
 service — such as (to mention great models) Dr. Lid- 
 don frequently preached, and with such effect, at St. 
 Paul's Cathedral, or Mr. Frederick Denison Maurice 
 in the chapel of Lincoln's Inn. 1 
 
 Whatever the method preferred, or thought most 
 suitable in different places, whether in ordinary ser- 
 mons or in special courses, or apart from any regular 
 service as a separate exercise, — I earnestly recom- 
 mend a more general practice of Scriptural exposi- 
 tion. In view particularly of the doubts concerning 
 the Bible which in our day are widely felt, — more 
 commonly probably than many of us imagine, — it 
 seems the clear duty of the clergy, as ministers of 
 God's Word as well as of His Sacraments, to help 
 the people to a right understanding of the written 
 record of Divine revelation. One great need with 
 most of our people is the grasp of religious truth 
 in a systematic fashion, so that they may perceive 
 how one part fits in with another. Continuous in- 
 struction and exposition would be a great help 
 toward remedying the fragmentary character of the 
 religious knowledge which is all that many earnest 
 Christian people possess. By this means difficul- 
 ties could be explained, and objections ofttimes 
 anticipated. 
 
 1 Of a somewhat different character, Dr. Luckock's Foot- 
 prints of the Son of Man, an exposition of St Mark's Gospel, 
 should be mentioned. 
 
158 USE OF HOLY SCRIPTURE 
 
 As an illustration I will refer to what really be- 
 longs to the subject of these lectures, and should 
 claim mention therein. While the removal of the 
 Ten Commandments from the order for Holy Com- 
 munion would in many ways be a distinct loss to 
 our Sunday morning service, yet I will frankly say 
 that I doubt whether the general benefit of the re- 
 hearsal of the Decalogue is not offset by the danger 
 belonging to the repetition among the others of the 
 Fourth Commandment without any explanation to 
 the people as to the way and time in which " God 
 spake these words." The great majority of persons 
 in our congregations hear the Fourth Commandment 
 read as if it were of equal and similar obligation 
 with those which enunciate great moral laws. They 
 know that in the letter the Commandment is not 
 observed by good Christian people. The effect must 
 be to throw a sense of unreality upon the service, 
 and to break down the sense of the imperative obli- 
 gation of the moral precepts of the Decalogue. An 
 exposition of Exodus and Deuteronomy, with the 
 differing versions of the Ten Words, would show 
 that neither version can be understood as giving the 
 ipsissima verba of Almighty God ; it would be seen 
 that the reason given for the observance of the Sab- 
 bath (varying in the two versions) must be a later 
 comment ; as most probably are the detailed pre- 
 
PRACTICAL SUGGESTIONS 159 
 
 cepts with regard to its observance. 1 It will then 
 become clear that the Decalogue, as a law, was given 
 to the Jews, and intended for them, as a part of 
 their preparatory schooling for Christianity ; and 
 that while the moral principles contained in the 
 Ten Commandments are binding upon all men, the 
 positive enactments of the Fourth and of the Second 
 Commandments only apply to Christians by way of 
 suggestion and analogy. Thus people would be re- 
 lieved of serious difficulties ; while St. Paul, who 
 classed the observance of the Sabbath with that of 
 the New Moons or of Circumcision, 2 would be vindi- 
 cated from a suspicion of making light of a Divine 
 obligation. The observance of the Lord's day would 
 be recognized as a Christian duty, imposed by the 
 Christian Church, in honour primarily of the resur- 
 rection of her Lord, for the spiritual comfort and 
 help of her children, and as a recognition and ex- 
 pression of the obligation to devote the first fruits of 
 our time, as of our wealth, to God, and " to serve 
 Him truly all the days of our life." 1 '' 3 
 
 1 See Bishop H. E. Ryle, Tlie Canon of the Old Testament, 
 2nded., p. 24. 
 
 2 Col. ii. 16. 
 
 3 Archbishop Peckham's Constitutions (1281), already re- 
 ferred to, in connexion with the Decalogue (lect. ii. p. 54), may 
 be quoted : " In the third [our Fourth.Commandraent], 'Remem- 
 ber that thou keep,' &c, the Christian worship is enjoined, to 
 which laymen as well as clerks are bound ; and here we are to 
 
160 USE OF HOLY SCRIPTURE 
 
 5. After all that has been shown of the intrinsic 
 importance of the use of Holy Scripture in public 
 worship, and concerning the practice of the Christian 
 Church in this regard from the beginning, there 
 ought to be little need to urge two further points, 
 which nevertheless cannot be passed by : (1) the duty 
 of the Church to provide for this purpose the best 
 available version of the Scriptures ; and (2) the duty 
 of the officiating clergyman to read the Scriptures in 
 the congregation both intelligibly and intelligently. 
 
 " Next in importance, 11 it has been well said, " to 
 the conservation of a pure text of the Original 
 Scriptures is confessedly their faithful translation into 
 the living speech of men. 11 1 Concerning the use of 
 
 know that the obligation to observe the legal Sabbath, accord- 
 ing to the form of the Old Testament, is at an end, together 
 with the other ceremonies in that law : to which in the New 
 Testament hath succeeded the custom of spending the Lord's 
 Day, and other solemn days appointed by authority of the 
 Church, in the worship of God ; and the manner of observing 
 these days is not to be taken from the superstition of the Jews, 
 but from canonical institutes." Johnson's English Canons, ii. 284. 
 
 A general discussion of the subject of the observance of the 
 Lord's day, and of its obligation, will be found in the volume 
 " Sunday," by the Rev. W. B. Trevelyan, in the Oxford Library 
 of Practical Theology; and a good summary of the fluctuations 
 of opinion, among both Catholics and Protestants concerning 
 the relation of the Lord's day to the Sabbath, in the Rev. 
 Leighton Pullan's volume " The Christian Tradition," in the 
 same series, pp. 167-171. 
 
 1 Preface to English Versions of tlie Bible, by J. I. Mombert. 
 
PRACTICAL SUGGESTIONS 1G1 
 
 the vernacular, Origen's words in his treatise against 
 Celsus may be cited as an apt testimony to the prac- 
 tice of the Church in the second century. Arguing 
 against Celsus, who urged that heavenly or super- 
 natural beings would resent insults, and that Chris- 
 tians might give offence by miscalling them, Origen 
 replies, " Christians in prayer do not even use the 
 precise names which divine scripture applies to 
 God, but the Greeks use Greek names, the Romans 
 Latin names, and every one prays and sings praises 
 to God as he best can in his mother tongue. And 
 the -Lord of all the languages of earth hears those 
 who pray to Him in each different tongue, hearing, 
 if I may so say, but one voice, expressing itself in 
 different languages."" 1 So at the beginning of the 
 fifth century Jerome, in describing the burial of 
 Paula, says one after another of the ecclesiastics, 
 assembled from different places to do honour to this 
 distinguished Christian lady, chanted the Psalms, 
 " now in Greek, now in Latin, now in Syriac." 2 
 
 It has been a special glory of the reformed English 
 Church (in the widest sense) that she has set herself 
 to give the people the sacred Scriptures in their own 
 tongue. In 1534 Convocation petitioned the king 
 (Henry VIII) to make provision for an authorized 
 
 1 Bk. viii. ch. 37. (Ante-Nicene Library, vol. xxiii. p. 522.) 
 
 2 Ep. ad. Eustoch. (Nicene Fathers, vol vi. p. 211.) 
 
 11 
 
1G2 USE OF HOLY SCRIPTURE 
 
 English version of the Bible. In 1539 the first 
 edition of the Great Bible was published with the 
 aid of Thomas Cromwell, Earl of Essex, at that 
 time the king's chief minister. The Great Bible was 
 apparently Coverdale's revision of his own translation, 
 the first in English of the whole Bible (1535), of 
 Tvndale's New Testament and Pentateuch (1525, 
 1530, and 1534), and of Matthew's edition (1537). 
 It was ordered that a copy of the Great Bible should 
 be set up in every Church. A second edition of the 
 book was published the next year (1540), with a pref- 
 ace by Archbishop Cranmer. The Bishops' Bible, 
 put forth under Queen Elizabeth by Archbishop Par- 
 ker in 1568, was an unsuccessful attempt to improve 
 on this translation, the Psalter of which is still retained 
 in the Prayer Book as better adapted to liturgical 
 use, " more smooth and fit for song," than the later 
 and more accurate version in the King James Bible 
 (161 1). 1 Until 1662 the Epistles and Gospels, as 
 
 1 It is interesting to note a similar survival for liturgical use 
 of an older version of the Psalter in the Latin Breviaries. The 
 Italic continued to be the Roman use, while the Vulgate (Jerome's 
 later translation) was used in Gaul, being introduced there, it 
 is said, by Gregory of Tours. St. Francis of Assisi ordered in 
 his Rule the use of the Roman office except the Psalter. The 
 Vulgate gradually prevailed everywhere except in Rome itself, 
 and was adopted as the general use by the Council of Trent. 
 The old Italic is however still retained in the Lateran, and 
 everywhere the Venite is said according to this version. See 
 art. " Psalmody " in Diet, of Christian Antiquity, ii. p. 1745 A. 
 
PRACTICAL SUGGESTIONS 163 
 
 well as the Psalter, were taken from the older trans- 
 lation. For the Lessons the 1611 book apparently 
 gradually won its way. 1 The Comfortable Words 
 (introduced in 1548), the Offertory Sentences (1549), 
 and the Ten Commandments (1552) are most proba- 
 bly translations by Cranmer or one of his assistants. 
 I cannot refrain from expressing a hope that the 
 Episcopal Church in America is making a contribu- 
 tion of real value, to the intelligent reading of the 
 Bible in the edition, about to be published, of the 
 1611 version with new marginal readings, in which, 
 without sacrificing the matchless and familiar rhythm 
 of the King James version, it has been attempted, 
 so far as possible, to explain obscurities, to remove 
 misconceptions, and to correct mistakes ; bringing 
 together in our alternative readings (which are 
 authorized for use in church) points of excellence 
 in both the English (1881, 1884) and the American 
 Revised Versions (1901). It is interesting to record 
 that a large portion of the work of the Commission 
 of bishops and presbyters, to which the preparation 
 of this Bible was intrusted by the General Conven- 
 tion, has been actually accomplished within the walls 
 of this Seminary. 
 
 1 See Introduction to Driver's Parallel Psalter, Westeott's 
 History of the English Bible, p. 294, and his Preface to Some Les- 
 sons of the Revised Version. 
 
164 USE OF HOLY SCRIPTURE 
 
 6. With reference to the actual reading of the 
 Scriptures the direction of the English rubric may be 
 quoted. The Lessons, it says, "shall be read dis- 
 tinctly with an audible voice : he that readeth so 
 standing and turning himself, as he may best be 
 heard of all such as are present." This direction 
 (which would seem to be that of common sense) for 
 the Lessons at Morning and Evening Prayer, will 
 apply of course no less to the Epistle and Gospel 
 at Holy Communion. For the officiant to read these 
 facing the altar is an unintelligent imitation of a 
 ceremonial absurdity, resulting from the deeper mis- 
 take of employing in public worship what is to the 
 congregation an unknown tongue. The Scriptures 
 are read for the edification of the people, not as an 
 act of praise to God, however true it may be that to 
 recite His works and rehearse His words is the 
 highest praise that can be offered Him. 
 
 When it is considered how little of the Bible as a 
 whole most people know save what they hear in 
 church, it will be seen how great is the importance 
 of intelligible, intelligent, and reverent reading of 
 the Scriptures in the congregation. I join together 
 the three adjectives, being convinced that they really 
 go one with another. The reading must be intelli- 
 gible, the enunciation distinct and clear. Public 
 worship should include the exercise of all the elements 
 
PRACTICAL SUGGESTIONS 165 
 
 of our being in God's service. The body with its 
 powers, as well as the faculties of the mind and heart, 
 is to be employed, and as perfectly as may be, for 
 His glory and the edifying of His Church. Cere- 
 monial propriety should surely require correct and 
 careful articulation as a part of the homage which is 
 due to the Divine Word. 
 
 But this cannot be sufficient. If we read intelli- 
 gibly, we must also seek to read intelligently, to 
 give, that is, so far as we can, the proper and in- 
 tended meaning to the words we pronounce. The 
 sense of Scripture is Scripture, and it is this which 
 we are to bring home to the people. Whatever 
 theory of verbal inspiration any may entertain, it 
 will hardly be contended that the mere words apart 
 from the thoughts which they express have a sacra- 
 mental efficacy for the hearer. Deliberately and on 
 principle to refrain from reading with emphasis, so as 
 to avoid putting one's own interpretation on the 
 sacred writings, is a curious mode of showing rever- 
 ence to Him who is both the Word and the Wisdom 
 of God, and the latter (if one may so say) before the 
 former, the Thought of God more fundamentally 
 than the Utterance of that Thought. 
 
 The same word may stand in varying connexions 
 for different thoughts. The same phrase or sentence 
 will stand for different ideas according to the emphasis 
 
166 USE OF HOLY SCRIPTURE 
 
 and expression with which it is pronounced. It is 
 our duty so to study the Scriptures that we may be 
 prepared in their public reading to give the true, or 
 at least the probable, sense of what we read. Some 
 personal element there must be in this; Ave are 
 agents, not instruments, in the ministry of the Word 
 and Sacraments. A tone of personal sympathy and 
 intelligence is as natural as an individual inflexion 
 of the voice. But in good reading there will be a 
 distinct effort to avoid any peculiarities which would 
 call attention to the reader, his manner or his thought. 
 The great object will be, sinking consciousness of 
 self, to deliver the Divine message, to express the 
 meaning of the sacred writing. It should perhaps 
 be added that to do this in reading does not involve 
 theatrical declamation. 
 
 " Give heed," the aged apostle charged his son in 
 the faith, " to reading, to exhortation, to teaching," 
 i. e., to the public reading of Holy Scripture, 777 
 avayvwaei, and, as based thereon, to public preaching 
 addressed to the will as exhortation, rrj Trapaickrjaei, 
 and addressed to the understanding as instruction, 
 rr) SiSaa/caXia. 1 
 
 The blessing pronounced by the beloved disciple 
 on the reading and hearing of the record of his 
 vision may surely be extended to the rest of Holy 
 1 Dr. Liddon on 1 Tim. iv. 13. 
 
PRACTICAL SUGGESTIONS 167 
 
 Scripture. " Blessed is he that readeth, and they 
 that hear the words of the prophecy, and keep the 
 things which are written therein.'" x 
 
 " We assemble," says Tertullian, in his account of 
 the practice of the Church in the second century, 
 " to read our sacred writings. . . . With their sacred 
 words we nourish our faith, we animate our hope, we 
 make our confidence more steadfast ; and no less by 
 the inculcation of God's precepts we confirm good 
 habits." 2 
 
 1 Rev. i. 3. 
 
 2 Apol. 39. (Ante-Nicene Library, vol. xi. p. 118.) 
 
APPENDICES 
 
ArPENDIX A. (Lect. I, p. 20.) 
 
 OLD TESTAMENT PROPHECIES QUOTED IN THE 
 GOSPELS AS FULFILLED IN OUR LORD. 
 
 1. Isa. vii. 14 : Matt. i. 22, 23. The name Emmanuel 
 
 represents the presence of God with His faithful 
 people contending against Ahaz, the apostate 
 king, to be manifested in the overthrow of his 
 wicked plans. The language used of this great 
 Old Testament manifestation is naturally ap- 
 plied by the Evangelist to the coming of our 
 Lord in His incarnation, to be the deliverer and 
 protector of His faithful people. The mother 
 probably represents the faithful Church, as in 
 Mic. v. 3, and Rev. xii. 
 
 2. Mic. v. 2 : Matt. ii. 5, 6. The birth of the Lord at 
 
 Bethlehem marked Him out as the true fulfil- 
 ment of the charter to David, his greater repre- 
 sentative. Comp. Ezek. xxxiv. 23, 24. 
 
 3. Hos. xi. 1 : Matt. ii. 15. See Lect. I, p. 19- 
 
 4. Jer. xxxi. 15 : Matt. ii. 17, 18. The apparent tri- 
 
 umph of the foes of God in the captivity of His 
 people is applied to the apparent triumph of 
 Herod in the slaughter of the children. In both 
 cases a divine purpose was being fulfilled amid 
 
 anguish and desolation. 
 171 
 
172 APPENDIX A 
 
 5. Isa. xl. 3 : Matt. iii. 3, Mk. i. 2. The messenger 
 
 who was to announce the great deliverance from 
 Babylonian captivity corresponds with the mes- 
 senger who announced the great Deliverer. 
 
 6. Isa. ix. 1, 2 : Matt. iv. 14-16. The portion of the 
 
 land desolated by heathendom is to be restored 
 to honour. So in despised Galilee, with its 
 heathen surroundings, the glory of the coming 
 kingdom was first manifested. 
 
 7. Isa. liii. 4 : Matt. viii. 17 ; comp. 1 Pet. ii. 24. The 
 
 representative servant of the Lord identifying 
 himself with the sufferings of his people, with a 
 view to their deliverance. See Lect. I, pp. 17, 27. 
 
 8. Isa. xxxv. 5 : Matt. xi. 4, 5, Lk. vii. 22. A general 
 
 likeness is pointed out between God's restoration 
 \ of Israel out of captivity and the manner in 
 
 which the Lord began His work of restoration. 
 
 9. Mai. iii. 1 : Matt. xi. 10. A second Elijah sent 
 
 as a prophet of repentance to the disobedient 
 people. 
 
 10. Isa. xlii. 1-4: Matt. xii. 17-21. The anointed 
 
 servant fulfilling his world-wide mission. 
 
 11. Isa. vi. 9, 10 : Matt. xiii. 14, 15. The ministry of 
 
 Isaiah was to find response only in the remnant 
 of the faithful. A corresponding contrast be- 
 tween the disciples and the multitude is found 
 in the ministry of the Lord. 
 
 12. Ps. lxxviii. 2 : Matt. xiii. 35. The gradual unfold- 
 
 ing of God's covenant dealings with His ancient 
 people corresponded to the gradual advance of 
 the Lord's teaching. 
 
APPENDIX A 173 
 
 13. Zech. ix. 9: Matt. xxi. 4, 5, John xii. 14-16. See 
 
 Lect. I, p. 19- 
 
 14. Ps. cxviii. 22 : Matt. xxi. 42, Mk. xii. 10 ; comp. 
 
 Acts iv. 11, 12. The divinely given mission of 
 Israel rejected by the heathen finds its ana- 
 logue in the rejection by the apostate people 
 of the divinely sent Deliverer. 
 
 15. Ps. ex. 1 : Matt. xxii. 43, 44, Mk. xii. 36. The Mes- 
 
 sianic king not the son of David in the sense that 
 his work was limited to an earthly kingdom ; for 
 this psalm shows that the Messianic king was to 
 be exalted to the right hand of God, with cor- 
 responding priestly functions in the heavenly 
 sphere. 
 
 16. Zech. xiii. 7 : Matt. xxvi. 31, Mk. xiv. 27. The 
 
 smiting of the divinely given ruler, and the con- 
 sequent scattering of the people, the predicted 
 necessity for their redemption from sin. 
 
 17. Zech. xi. 12, 13 : Matt, xxvii. 9- The contemptuous 
 
 rejection of the divinely given ruler for the price 
 of a slave. 
 
 18. Ps. xxii. 18 : Matt, xxvii. 35, John xix. 24. The 
 
 contempt of God's servant shown by treating 
 him as already dead. 
 
 19. Isa. liii. 12 : Mk. xv. 28, Lk. xxii. 37. The repre- 
 
 sentative servant of the Lord bearing the shame 
 of the sinful people whom he redeems. 
 
 20. Isa. lxi. 1 : Lk. iv. 17-19- The mission of the 
 
 representative servant of the Lord on behalf of 
 His people. 
 
174 APPENDIX A 
 
 21. Ps. lxix. 9 : John ii. 17. The complete identifica- 
 
 tion of the servant of the Lord with His cause 
 and honour. 
 
 22. Isa. xii. 3, Ezek. xlvii. 1 : John vii. 38. The Lord 
 
 the great fountain of life and cleansing, typified 
 by the drawing water from Siloam, communi- 
 cates similar power to His people, as in Ezek. 
 the living stream flowed from beneath the temple, 
 which was at once the shrine of God and the 
 home of the worshipper. 
 
 23. Ex. xii. 46 : John xix. 36. The reverence due to 
 
 the divinely appointed sacrifice not to be vio- 
 lated by the chosen people in Exodus, or by the 
 heathen soldiers in the Gospel. 
 
 24. Zech. xii. 10: John xix. 37. The piercing of the 
 
 divine representative the final sign of the aggra- 
 vation of human sin, yet opening the fountain 
 of redemption. 
 
APPENDIX B. (Lect. Ill, p. 75.) 
 
 THE SCRIPTURAL SOURCES OF THE VERSICLES. 1 
 
 1 . At Morning and Evening Prayer. 
 
 O Lord, open thou our lips. Ps. li. 15. 
 
 And our mouth shall show forth thy praise. 
 [O God, make speed to save us. Ps. Ixx. I. 2 
 
 O Lord, make haste to help us.] 
 O Lord, show thy mercy upon us. Ps. lxxxv. 7. 
 
 And grant us thy salvation. 
 O Lord, save the State. Ps. xx. 9, R. V. m. 
 
 And mercifully hear us when we call upon thee. 
 Endue thy ministers with righteousness. Ps. cxxxii. 9, 16. 
 
 And make thy chosen people joyful. 
 O Lord, save thy people. Ps. xxviii. 9. 
 
 And bless thine inheritance. 
 Give peace in our time, O Lord. Ps. cxxii. 7. 
 
 For it is thou, Lord, only, that makest 
 us dwell in safety. Ps. iv. 8. 
 
 O God, make clean our hearts within us. Ps. li. 10, 11. 
 
 And take not thy Holy Spirit from us. 
 
 1 For convenience the references are to the English Bible 
 version of the Psalms, or other Scriptures, though the quota- 
 tions are ordinarily made from the Vulgate, which often makes 
 the connexion clearer. 
 
 a Retained from the Breviaries in the English Prayer Book. 
 
 175 
 
176 APPENDIX B 
 
 2. The Versicles at the end of the Litany, taken (as 
 has been said, p. 77,) from a Supplication in time of 
 War, appear to be suggested in a general way by pas- 
 sages in Scripture, rather than actual quotations there- 
 from. 
 
 I. The concluding verses of the Te Deum. 
 
 O Lord, save thy people, and bless thine 
 
 heritage. Ps. xxviii. 9. 
 
 Govern them, and lift them up for ever. 
 Day by day we magnify thee ; Ps. cxlv. 2. 
 
 And we worship thy Name ever, world without end. 
 Vouchsafe, O Lord, to keep us this day without sin. 
 O Lord, have mercy upon us, have 
 
 mercy upon us. Ps. cxxiii. 3. 
 
 O Lord, let thy mercy be upon us, as our 
 
 trust is in thee. Ps. xxxiii. 22. 
 
 O Lord, in thee have I trusted, let me never be con- 
 founded. Ps. lxxi. 1. 
 
 4. In the Penitential Office for Ash-Wednesday. 
 
 O Lord, save thy servants ; Ps. Ixxxvi. 2. 
 
 That put their trust in thee. 
 Send unto them help from above. Ps. xx. 2. 
 
 And evermore mightily defend them. 
 Help us, O God our Saviour. Ps. Ixxix. 9. 
 
 And for the glory of thy Name deliver us ; be merciful 
 unto us sinners, for thy Name's sake. 
 O Lord, hear our prayer. Ps. cii. 1. 
 
 And let our cry come unto thee. 
 
 
 
APPENDIX B 177 
 
 5. In the Order of Confirmation. 
 
 Our help is in the Name of the Lord ; Ps. cxxiv. 8. 
 Who hath made heaven and earth. 
 
 Blessed be the Name of the Lord ; Ps. cxiiL 2. 
 
 Henceforth, world without end. 
 
 Lord, hear our prayer. Ps. cii. 1. 
 
 And let our cry come unto thee. 
 
 6. In the Order for the Visitation of the Sick. 
 
 O Lord, save thy servant ; Ps. lxxxvi. 2. 
 
 Who putteth his trust in thee. 
 
 Send him help from thy holy place ; Ps. xx. 2. 
 And evermore mightily defend him. 
 
 Let the enemy have no advantage of him ; Ps. lxxxix. 22. 
 Nor the wicked approach to hurt him. 
 
 Be unto him, O Lord, a strong tower ; Ps. lxi. 3. 
 From the face of his enemy. 
 
 Lord, hear our prayer. Ps. cii. 1. 
 And let our cry come unto thee. 
 
 7. The preces in the Roman Breviary. 1 
 
 1 said, Lord, be merciful unto me. Ps. xli. 4. 
 Heal my soul, for I have sinned against thee. 
 
 Turn us again, O Lord ; Ps. xc. 13. 
 
 And be merciful unto thy servants. 
 
 1 These are somewhat fuller than the preces in the Sarum 
 
 Breviary. Batiffol says of the preces in the Roman ferial office 
 
 that they are mentioned by Amalarius, a Frankish liturgist, 
 
 about 825 ; that they are of Roman monastic prescription, and 
 
 form in reality a litany. History of the Roman Breviary 
 
 (transl.), pp. 90, 97. 
 
 12 
 
178 APPENDIX B 
 
 Let thy mercy, O Lord, be upon us ; Ps. xxxiii. 22. 
 Like as we do put our trust in thee. 
 
 Let thy priests be clothed with right- 
 eousness, Ps. cxxxii. 9. 
 And thy saints sing with joyfulness. 
 
 O Lord, save the king ; Ps. xx. 9, R. V. m. 
 
 And mercifully hear us when we call upon thee. 
 
 O Lord, save thy people, and bless thine 
 
 inheritance. Ps. xxviii. 9. 
 
 Govern them, and lift them up for ever. 
 
 Remember thy congregation ; Ps. lxxiv. 2. 
 
 Which thou hast purchased from of old. 
 
 Peace be within thy walls. Ps. cxxii. 7. 
 
 And plenteousness within thy palaces. 
 
 Let us pray for the faithful departed. 
 Eternal rest grant them, O Lord, and 
 let light perpetual shine upon them. 2 Esdras ii. 34, 35. 
 
 May they rest in peace. 
 Amen. 
 
 Let us pray for our brethren that are 
 absent. 
 Save thy servants, O God, which 
 trust in thee. Ps. lxxxvi. 2. 
 
 Let us pray for those in distress or in bonds. 
 Deliver Israel, O God, out of all his 
 troubles. Ps. xxv. 22. 
 
 Send them help from the sanctuary. Ps. xx. 2. 
 
 And defend them out of Sion. 
 Turn us again, O Lord God of hosts. Ps. lxxx. 3, 7, 19. 
 
 Show the light of thy countenance, and we shall be whole. 
 O Christ, arise and help us. Ps. xliv. 26. 
 
 And deliver us for thy Name's sake. 
 O Lord, hear our prayer. Ps. cii. 1. 
 
 And let our cry come unto thee. 
 
APPENDIX C. (Lect. Ill, p. 78.) 
 
 ANTIPHONS SUNG AT RECENT SPECIAL SERVICES 
 AT ST. PAUL'S CATHEDRAL. 
 
 1. At the Thanksgiving for the long reign of Queen 
 Victoria, June 20, 1897. 
 
 Before and after Psalm cxlviii the Antiphon, All kings shall 
 fall down before Him, all nations shall do Him service. 
 
 2. At the Supplication for King Edward VII in his 
 sickness, June 26, 1902. 
 
 Before and after Psalms xiii, xxiii, xxv the Antiphon, 
 O Lord, correct me, but with judgment : not in Thine anger, 
 lest Thou bring me to nothing. 
 
 Before and after the Benedictus the Antiphon, There is 
 mercy with Thee, therefore shalt Thou be feared. 
 
 3. At the Thanksgiving for the recovery from sick- 
 ness of King Edward VII, October 26, 1902. 
 
 Before and after Psalms xxx, cviii the Antiphon, The Lord 
 is good, a stronghold in the day of trouble ; and He knoweth 
 them that trust in Him. 
 
 Before and after the Benedictus the Antiphon, Kings shall 
 be thy nursing fathers, and their queens thy nursing mothers : 
 and thou shalt know that I am the Lord. 
 
 179 
 
180 APPENDIX C 
 
 4. At a Solemn Supplication on the Burial Day of 
 President McKinley, September 19, 1901. 
 
 Before and after Psalms cxxx, cxxi, xxiii, li the Antiphon, 
 If Thou, Lord, wit be extreme to mark what is done amiss ; 
 O Lord, who may abide it ? 
 
 The same Antiphon with Psalm cxxx daily after Queen 
 Victoria's death until the burial, December, 1900. 
 
 5. At a service of Thanksgiving after the Return of 
 of the City of London Imperial Volunteers from South 
 Africa, October 27, 1900. 
 
 Before and after Psalms cxx, cxxiv, cxxv the Antiphon, 
 O Lord God, Thou strength of my health : Thou hast covered 
 my head in the day of battle. 
 
APPENDIX D. (Lect. Ill, p. 82.) 
 
 SOME OLD TESTAMENT CANTICLES. i 
 
 The Cistercian Breviary (following apparently the 
 older Benedictine use) both distributes the Old Testa- 
 ment Canticles mentioned in the Lecture (p. 82) among 
 the days of the week at Lauds, as does the Roman 
 Breviary ; and also has for the third nocturn at Matins 
 on ordinary Sundays two canticles taken from Isa. 
 xxxiii. 2-10 and 13-17, and a third from Ecclus. xxxvi. 
 12-17. 2 
 
 For the Sundays in Advent the three canticles are 
 from 
 
 (1) Isa. xl. 10-15, (2) xlii. 10-16, (3) xlix. 7-13. 
 
 For Christmastide 
 
 (1) Isa. ix. 2-7, (2) xxvi. 1-12, (3) lxvi. 10-16. 
 
 For Lent 
 
 (1) Jer. xiv. 17-21,(2) Lara. v. 1-7, 16, 17, 19-21, (3) Ezek. 
 xxxvi. 24-28. 
 
 1 It has seemed worth while to mark the Old Testament 
 canticles given in the Cistercian Breviary for two reasons : 
 
 (1) They show a remarkable knowledge of Scripture, with a 
 power of adapting it, for which the mediseval church is not 
 always given credit. 
 
 (2) The selections may furnish hints to those whose duty it 
 may be to arrange special forms of service. Many of the pas- 
 sages here arranged as Canticles would serve for Lessons. 
 
 2 The verses as given here are inclusive. 
 
 181 
 
182 APPENDIX D 
 
 For the Paschal season 
 
 (1) Isa. lxiii. 1-5, (2) Hos. vi. 1-6, (3) Zeph. iii. 8-13. 
 
 For Corpus Christi 
 
 (1) Prov. ix. 1-G, (2) Jer. xxxi. 10-14, (3) Wisd. xvi. 20, 21, 
 26, 29, xvii. 1. 
 
 For the Common of Apostles 
 
 (1) Isa. lxi. 6-9, (2) Wisd. iii. 7-9, (3) Wisd. x. 17-21. 
 
 For the Common of a Martyr 
 
 (1) Ecclus. xiv. 20, xv. 3-6, (2) Jer. xvii. 7,8, (3) Ecclus. 
 xxxi. 8-11. 
 
 For the Common of many Martyrs 
 (1) Wisd. iii. 1-6, (9) 7-9, (3) x. 17-21. 
 
 For the Common of Virgins 
 
 (1) Ecclus. xxxix. 13-16,(2) Isa. lxi. 10-lxii. 3, (3)lxii. 4-7. 
 
 For the Dedication of a Church 
 
 (1) Tobit xiii. 8-13, (2) Isa. ii. 2, 3, (3) Jer. vii. 2-7. 
 
 The Paris Breviaiy provided special Old Testament 
 Canticles for festivals to take the place of those ordi- 
 narily said on the different days of the week at Lauds. 
 
 e. cj., on Monday, Ecclus. xxxix. 15-20. 
 
 Tuesday, Ecclus. xxxvi. 1-14. 
 
 Wednesday, Tobit xiii. 1-8. 
 
 Thursday, 1 Chron. xxix. 10-13. 
 
 Friday, Isa. xxvi. 1-12. 
 
 Saturday, Judith xvi. 2-6. 
 For the Epiphany, Isa. xlix. 13-21. 
 For the Purification, Zeph. iii. 14-17. 
 
APPENDIX E. (Lect. IV, p. 97.) 
 TABLE OF PROPER PSALMS ON CERTAIN DAYS 
 
 First Sunday in 
 Advent. 
 
 8 The dignity of man by God's choice, 
 realized in the Incarnation. 
 50 The great assize. 
 
 96 \ Rejoicing in the Lord the righteous 
 
 97 J judge. 
 
 Christmas-day. 
 
 19 
 
 45 
 
 85 
 
 The revelation of God in nature and 
 conscience, which is perfected in the 
 Incarnation. 
 
 The ideal Messianic king. 
 
 The gracious return of God to His peni- 
 tent people. 
 
 89 God's promises to David fulfilled, not- 
 withstanding seeming failure. 
 110 The Messianic king and priest. 
 132 The sure promise to David. 
 
 Circumcision. 40 Obedience the true meaning of sacrifice. 
 
 [New Year's day.] 90 God man's refuge in the shortness and 
 
 uncertainty of his life. 
 
 65 "| 
 
 I A thanksgiving for God's mercies. 
 
 Epiphany. 46 \ The triumph of the God of Israel over 
 
 47 J the nations. 
 
 48 The glory of His chosen city. 
 
 72 The glory of the Messianic reign. 
 117 The Gentiles called to praise the Lord. 
 
 135 As 46, 47, above. 
 183 
 
184 
 Purification. 
 
 APPENDIX E 
 
 20 Prayer for blessing on the king dedicat- 
 ing himself in the sanctuary. 
 
 86 The dedication of God's servant. 
 
 87 Sion the birthplace of the nations. 
 
 84 The Temple the true home of human life. 
 113 An anticipation of the Magnificat. 
 134 Praise and benediction in the Temple. 
 
 Ash-Wednesday. The Penitential Psalms. 
 
 Annunciation. 89 As on Christmas-day. 
 
 131 Lowliness accepted. 
 
 132 As on Christmas-day. 
 
 138 The joy of accepted vocation. 
 
 Good Friday. 22 The servant of God glorified through 
 
 suffering. 
 40 As on the Circumcision. 
 54 The suffering servant protected and de- 
 livered. 
 
 69 The anguish of God's servant enduring 
 
 unjust reproach. 
 88 The prayer of God's servant in utter 
 
 desolation. 
 
 Easter-even. 4 Joyous commendation to God when 
 
 delivered from distress. 
 16 \ Joyous confidence in the unfailing pro- 
 17/ tection of God. 
 
 30 God's unfailing protection realized in 
 
 experience. 
 
 31 The faithful servant commending him- 
 
 self to God. 
 
APPENDIX E 
 
 185 
 
 Easter-day. 
 
 2 The triumph of God's chosen king. 
 57 Trust vindicated in deliverance. 
 Ill Praise for God's fulfilment of His 
 covenant. 
 
 ^ Beginning and end of the great Hallel, 
 sung at the Passover, and commemo- 
 
 113 
 
 114 j- 
 
 118; rating deliverance 
 
 Ascension-day. 
 
 Whitsunday. 
 
 8 (comp. Advent Sunday) Man exalted 
 in Christ. 
 
 15 Moral dispositions required for admis- 
 sion to God's presence. 
 
 21 Triumphant return of the king. 
 
 24 God's presence with His people mani- 
 fested in triumph. 
 
 47 Triumphant celebration of God's victory 
 over the enemies of His people. 
 
 108 Prayer of the covenant people for the 
 realization of God's complete victory. 
 
 48 The glory of the city of God. 
 
 68 Triumph of the covenant people, rejoic- 
 ing in God's presence in their midst. 
 
 104 The glory of God mirrored in the world 
 as discerned by His spiritually en- 
 lightened people. 
 
 145 The glory of the Divine character re- 
 cognized and sung in the church. 
 
 Trinity-Sunday. 29 The adoration of God by His covenant 
 
 people, the ground of their peace. 
 33 Adoration of God by His covenant peo- 
 ple in joyous thanksgiving. 
 
 93 Adoration of the Divine sovereignty. 
 97 Adoration of God as the righteous judge. 
 150 The triumphant worship of the cove- 
 nant God. 
 
186 
 
 APPENDIX E 
 
 Transfiguration. 27 Seeking the face of the Lord. 
 
 61 God's manifested presence the refuge 
 
 of the soul. 
 93 The manifestation of the Lord's maj esty. 
 
 84 God's manifested presence transfiguring 
 
 the life of man. 
 99 God's triumphant glory manifested 
 
 among His faithful servants. 
 133 The presence of God the source of 
 union to His people. 
 
 St. Michael's. 
 
 91 God's providential care, exercised in 
 
 part through angelic ministrations. 
 103 The praise of God by men and angels. 
 
 34 As 91, above. 
 148 As 103, above. 
 
 All Saints' Day. 1 Blessedness of the godly. 
 
 15 Description of the godly. Comp. As- 
 cension-day. 
 
 146 Joyous confidence of the godly. 
 
 112 As 1, above. 
 
 121 God's unfailing protection of His saints. 
 
 149 The victory of the saints. 
 
APPENDIX F. (Lect. V, p. 98.) 
 
 TABLE OF SELECTIONS OF PSALMS. 1 
 
 First. 1, 15, 91. For Saints' days, or at a Confirmation. 
 Second. 4, 31 to v. 7, 91, 134. Compline Psalms, for a night 
 
 service. 
 Third. 19, 24, 103. For festivals of Apostles or Evangelists. 
 Fourth. 23, 34, 65. In connexion with the Holy Communion. 
 Fifth. 26, 43, 141. Penitential. For Holy Week. 
 Sixth. 32, 130, 121. Penitential. 
 Seventh. 37. For Saints' days, or commemorations. 
 Eighth. 51, 42. Penitential. 
 
 Ninth. 72, 96. For Christmas and Epiphany seasons, or for 
 
 Missions. 
 Tenth. 77. For a day of humiliation. 
 Eleventh. 80, 81. Intercession for the Church. 
 Twelfth. 84, 122, 134. For the dedication festival of a church. 
 Thirteenth. 85, 93, 97. Thanksgiving for the Church. 
 Fourteenth. 102. Penitential. 
 Fifteenth. 107. For an occasion of Thanksgiving. 
 Sixteenth. 118. For Palm Sunday, or the Easter season. 
 Seventeenth. 123, 124, 125. For an occasion of Penitence or 
 
 Intercession. 
 Eighteenth. 139, 145. For Saints' days. 
 Nineteenth. 147. Festal. 
 Twentieth. 148, 149, 150. Festal. 
 
 1 It is not, of course, intended that the use of the different 
 Selections is limited to these occasions for which it is suggested 
 that they are specially appropriate. 
 
 187 
 
APPENDIX G. (Lect. VI, p. 154.) 
 
 SOME SUGGESTIONS FOR IMPROVEMENTS IN THE 
 TABLE OF LESSONS. 
 
 1. As an example of the too slavish following of 
 chapter divisions, one may point to the first seven 
 chapters of the Second Epistle to the Corinthians, with 
 the suggestion of what seems a better arrangement for 
 the same number of lessons : 
 
 i. 1-15. 
 
 i. 15-ii. 12 
 
 ii. 12-iv. 7 
 
 iv. 7-v. 11 
 
 v. 11-vi. 11 
 
 vi. 11-vii. 5 
 
 vii. 5 to end. 
 
 The beginning of St. John's First Epistle is another 
 illustration of the same fault. The first six verses of 
 ch. ii ought surely to be read with ch. i. 
 
 The present English lectionary seems superior to ours 
 in the more frequent disregard of chapter divisions, 
 when these violate the sense. But neither of the 
 above suggestions is from the English table. 
 
 2. At the risk of recommending lessons that may be 
 considered over long, a protest seems necessary against 
 dividing St. Stephen's speech in two whenever it is pub- 
 licly read (Acts vii), or stopping in the middle of the 
 
 188 
 
APPENDIX G 189 
 
 account of St. Paul's shipwreck (Acts xxvii). So again 
 to stop between vv. 21 and 22 in Acts xxii is to lose 
 the point of the uproar described in vv. 22, 23, but 
 caused by the apostle's words in v. 21. 
 
 3. Among Proper Lessons more cheerful Old Testa- 
 ment lessons might well be provided for Low Sunday, 
 especially in the evening, while modern exegesis would 
 certainly substitute another lesson for Hos. xiii to 15 on 
 the Second Sunday after Easter. However St. Paul 
 (in 1 Cor. xv) used some of its words, taken from the 
 LXX translation, verse 14 in Hosea must be understood 
 as a threat. The Old Testament lessons for the Second 
 Sunday after Christmas cannot be regarded as specially 
 appropriate, while it would seem as if there must be 
 some mistake in the direction that each shall end with 
 verse 21. (Isa. xli and xlii.) 
 
 4. A plea may be made for more lessons from the 
 Deutero-canonical books than are appointed for the 
 week days from November 2 to 20, with three for 
 Saints' days (one for St. Luke, and two for All Saints'). 
 A few Sundays might well be provided for from these 
 books, which form so interesting and valuable a con- 
 necting link both (l) between the rest of the Old Tes- 
 tament and the New Testament, and (2) between the 
 canonical books and other writings not authorized for 
 public reading in church. 
 
INDICES 
 
INDEX OF AUTHORS AND SUBJECTS 
 
 Abraham, promise to, 25, 27. 
 
 Agape, the, 34, 35. 
 
 aKpocrr Lx la i 69- 
 
 Allegories, 134. 
 
 Ambrose, St, 65. 
 
 avriKeyofifva., 38. 
 
 Antiphonal chanting, 64, 65, 
 69. 
 
 Antiphons, 75-78, App. C. 
 
 Apostles, their special author- 
 ity, 38. 
 
 Apostolic Constitutions, 42, 67, 
 147. 
 
 Ark, treasures of the, 46. 
 
 Arnold, T., 19. 
 
 Ascetics, 60, 69. 
 
 Athanasius, St., 24. 
 
 Augustine, St., 41, 52, 65,84, 
 102, 104, 155. 
 
 Authorship of books, 133. 
 
 Baptism, lessons at, 146. 
 Barnabas, Epistle of, 20. 
 Basil, St., 64. 
 Batiifol, P., 58, 72, 75, 79, 80, 
 
 84, 88, 177. 
 Batten, L. W., 108. 
 Benedicite, 82, 83. 
 Benedictine Rule, the, 72, 74, 
 
 84. 
 Benediction, 57, 90. 
 
 Bencdictus, 103, 179. 
 Benedictus qui venit, 59. 
 Benson, Abp. E. W., 133. 
 Bingham, J., 74, 79. 
 Birkbeck, W. J., 63. 
 Blood, Scriptural idea of, 131. 
 Body, C. W. E., viii. 
 Braga, Council of, 71. 
 Breaking of bread, the, 33. 
 Breviary, Ambrosian, 83. 
 
 Cistercian, 181. 
 
 Gallican, 94. 
 
 Paris, 75, 90, 182. 
 
 Quignon's, 89. 
 
 Roman, 74, 85, 88, 89, 102, 
 177. 
 
 Sarum, 82, 93, 102, 177. 
 Bright, W.,35, 69. 
 Burial office, 146. 
 Burney, C. F., 130, 132, 136. 
 
 Canon of O. T., 14,37. 
 
 of N. T., 37-39. 
 Canticles, Gospel, 80-82. 
 
 O. T., 82, App. D. 
 Carpenter, Bp. W. B., 120. 
 Carthage, council of, 38. 
 Cassian, John, 63, 65-67. 
 Chanting, modes of, 69, 99. 
 Character sketches in O. T., 
 125, 126. 
 
 13 
 
 193 
 
194 
 
 INDEX OF 
 
 Charters of O. T. , three great, 
 
 25. 
 Cheyne, T. K., 97. 
 Choir office, Leet. III., 58. 
 Christ, variously foreshadowed, 
 
 23, 28. 
 Christian revelation, our debt 
 
 to, 124. 
 Chronicles, books of, 134. 
 Chrysostom, St., 42, 67, 122, 
 
 155. 
 Church, R. W., 147. 
 Church Quarterly Review, the, 
 
 73. 
 Churching office, 146. 
 Clement of Alexandria, 35, 
 
 62. 
 Collects, 74. 
 Comes, the, 47. 
 Comfortable Words, the, 55, 
 
 163. 
 Coming of the Loitn, the, 26. 
 Commandments, the Ten, 54, 
 
 158, 159, 163. 
 Communio, 56. 
 Communion, the Holy. See 
 
 Eucharist. 
 Confirmation, order of, 115, 
 
 177. 
 Cosin, Bp. J., 150. 
 Covenant, Book of the, 122. 
 Cranmer, Abp. T., 162, 163. 
 Criticism, value of, viii, 105, 
 
 108, 131, 137, 140, 143, 144. 
 Cyril of Jerusalem, St., 51. 
 
 Daily Service, the, Lect. III., 
 
 149. 
 Dale, R. W., 155. 
 Dante, 115. 
 
 David, 14, 113. 
 
 his relation to Psalter, 110, 
 
 111. 
 promise to, 25. 
 
 Davidic king, the, 18, 26, 28. 
 
 Davidson, A. B., 20, 21, 26, 
 29. 
 
 Davison, W. T., 109, 112, 115. 
 
 Bay Hours of the Church of Eng- 
 land, 75, 93. 
 
 Dead, the, office of, 77, 86, 88, 
 102. 
 prayers for, 51, 147. 
 
 Decalogue, see Command- 
 ments. 
 
 Deutero-canonical books, 87, 
 189. 
 
 Deuteronomy, date of, 132. 
 
 Dictionary of Christian Anti- 
 quities, 49, 67, 94, 162. 
 
 Divorce, permission of, 122. 
 
 Driver, S. R., 106, 107, 109, 
 134, 163. 
 
 Duchesne, L., 41, 58, 69. 
 
 Eastern Church, use of, the, 
 
 48, 63, 94. 
 Edersheim, A., 5, 7, 9. 
 Elasticity, plea for, 150. 
 Elijah, 14. 
 
 Elohistic Psalms, 111. 
 Epistle, the, at the Eucharist, 
 
 37, 39. 
 
 relation to Gospel, 47, 48. 
 Eucharist, the, Lect. II., 33, 
 
 34, 35, 45, 58, 59, 73. 
 symbol of unity, 49. 
 Eusebius, 38. 
 
 Expectation of the Messiah, 28. 
 Exposition, value of, 155-157. 
 
AUTHORS AND SUBJECTS 
 
 195 
 
 Festivals, multiplication of, 87. 
 Flood, narrative of the, 141. 
 Forbes, Bp. A. P., 149. 
 Freeman, P., 9, 44, 47, 129. 
 Frere, W. H., 47, 80, 99. 
 Fulfilment of prophecy, 21, 22. 
 
 Genesis, early narratives of, 
 
 134, 135. 
 Gloria in excelsis, 52, 53, 68, 
 
 79. 
 Gloria Patri, 79. 
 Gore, Bp. C. 122, 154, 155. 
 Gospel, the, at the Eucharist, 
 39-46. 
 
 relation to Epistle, 47, 48. 
 
 climax of revelation, 45. 
 
 the fourfold, 49. 
 
 date of Gospels, 39, 40. 
 Gospel Canticles, 80-82. 
 Gradual, the, 41, 56. 
 Gregory the Great, St, 83, 84. 
 
 Hallel Psalms, the, 7, 96. 
 
 Herman, Abp. , 55. 
 
 Hippolytus, canons of, 60, 80. 
 
 Hoffman, E. A., ix. 
 
 Homilies, 84. 
 
 Hooker, R., 80-82. 
 
 Home, T. H., 9. 
 
 Hort, F. J. A., 20. 
 
 Hours of Prayer, 61, 62, 66, 67, 
 
 70, 72, 86, 87. 
 Hymns, metrical, 56, 80. 
 
 Ilijngworth, J. R., 31, 124. 
 
 Imitation of Christ, the, 44, 134. 
 Imprecatory Psalms, 112-117. 
 Incarnation, the, 25, 27, 100, 
 102. 
 
 Incense, altar of, 46. 
 
 used in Christian worship, 
 71. 
 Introit, 56. 
 Isaac, 14. 
 Isaiah, composition of the 
 
 book, 133. 
 Israel, the religious school of 
 the world, 24. 
 
 its typical history, 14. 
 
 Jamnia, council of, 14. 
 
 Jeremiah, 14, 15, 85. 
 
 Jerome, St., 42, 47, 60, 161, 162. 
 
 Job, book of, 134. 
 
 Jonah, book of, 134. 
 
 Joseph, 14. 
 
 Journal of Theological Studies, 
 
 35. 
 Justin Martyr, 20, 36. 
 
 Kay, W., 113. 
 
 Kirkpatrick, A. F., vii, 5, 7, 
 14, 21, 32, 91, 99, 102, 107, 
 108, 110, 119, 129, 132, 137, 
 143. 
 
 Kyrie, 54. 
 
 Laodicea, council of, 37. 
 Latham, H., 40. 
 Lauda Sion, 52, 110. 
 Law, the, date of, 132, 140. 
 
 office of, 127. 
 Le Brim, P., 104. 
 Leontius, Bp., 63. 
 Lessons in Synagogue, 4, 9, 10. 
 
 at Eucharist, Lect. II. 
 
 at the Hours, 66, 86. 
 
 other than Scriptural, 83, 
 84, 
 
196 
 
 INDEX OF 
 
 Lessons in Anglican rite, 87, 
 
 145. 
 table of, 153, 154, App. G. 
 reading of, 164-167. 
 Liberty, secured by Prayer 
 
 book, 153. 
 Liddon, H. P., 15, 128, 150, 
 
 157, 166. 
 Litany, 77, 176. 
 Lock, W., 136. 
 Lord's Day, see Sunday. 
 Lord's Prayer, at Eucharist, 51, 
 
 52. 
 
 in Daily Service, 74. 
 Luckock, H. M„ 157. 
 Lyra Apostolica, 79. 
 
 Maclaren, A., 155, 156. 
 Marginal readings, new, 163. 
 Marius the Epicurean, 41. 
 Martene, 36. 
 Martyrologies, 84. 
 Matrimony, solemnization of, 
 
 146. 
 Maurice, F. D., 157. 
 McGiffert, A. C, 38. 
 Messianic prophecies, 16, 23, 
 
 28, App. A. 
 Mombert, J. I., 160. 
 Monastic uses, 62, 71, 72. 
 Moorhouse, Bp. J., 22, 130. 
 Mosaic charter, the, 25. 
 Mozarabic missal, 83. 
 Muratorian fragment, the, 37. 
 
 Neale, J. M., 78,94. 
 
 New Testament, formation of 
 
 Canon, 37-39. 
 Nocturns, 60, 67. 
 
 Obedience, the true sacrifice, 
 
 130. 
 Oblation in Eucharist, 45, 104. 
 Occasional offices, 145-147. 
 Offertorium, 56. 
 Offertory sentences, 56, 163. 
 Old Testament, Lect. V., for- 
 mation of canon, 14, 37. 
 threefold division, 13, 139. 
 typology, 14, 30. 
 the early Christians' Bible, 
 
 12. 
 Messianic prophecies, 16, 
 
 31. 
 quoted in N. T., 18, 30, 
 
 App. A. 
 its value, 136. 
 difficulties concerning, 119. 
 purifying of legends, 141. 
 lection at Eucharist, 36. 
 lessons, 142. 
 
 Canticles, 82, 83, App. D.. 
 Orderly reading of Scriptures, 
 
 47, 153, 154. 
 Origen, 161. 
 
 Ottley, R. L., 14, 15, 26, 31, 
 119, 134. 
 
 Paddock, Bp. B. H., 3, 4. 
 Parker, Abp. M., 162. 
 Parks, J. L., 120. 
 Pater, W., 41. 
 Peckham, Abp., 54, 159. 
 Penitential Office, 176. 
 
 Psalms, the, 102, 184. 
 Peregrinatio Silviae, 69. 
 Perowne, Bp. J. J. S., 91. 
 Peters, J. P., 110. 
 Pilgrim songs, the, 7. 
 Pliny's letter, 35. 
 
AUTHORS AND SUBJECTS 
 
 197 
 
 Plummer, A. , 7. 
 
 (pus t\apov, 79. 
 
 Prayer Book Interleaved, The, 4, 
 
 10,94. 
 Prayers for the departed, 51, 
 
 147. 
 Preces, 75, 177. 
 Prefaces at Eucharist, 53. 
 Progressive character of revel- 
 ation, 121-123, 139. 
 Proper Psalms, 96-98, App. E. 
 Prophecy, read at Eucharist, 
 36. 
 
 true idea of, 21. 
 
 O. T. prophecies quoted in 
 Gospels, App. A. 
 Prophets, the " former," 9, 135. 
 Protevangelium, the, 17. 
 Psalms, authors, 109, 112. 
 
 books, 110. 
 
 dates, 108, 140. 
 
 titles, 5, 7, 108, 112. 
 
 historical origin, 101. 
 
 Messianic interpretation, 
 100, 102. 
 
 use in Temple, 4-8. 
 
 staple of choir office, 73. 
 
 use at Eucharist, 41, 42. 
 
 sung at burials, 147, 148. 
 
 monthly recitation, 95. 
 
 Proper, 96-98, App. E. 
 
 Selections, 98, 99, App. F. 
 
 the Penitential, 102. 
 
 Latin versions, 162. 
 
 Prayer Book version, 162. 
 
 familiarity with, 162. 
 
 chanting, 69, 99. 
 
 Hallel, 7, 96. 
 
 Imprecatory, 112-117. 
 
 Pilgrim, 7. 
 
 Pullan, L., 160. 
 
 Puritan objections, 80, 81, 104. 
 
 Rackham, R. B., 34. 
 Reading in the congregation, 
 
 164-167. 
 Reformers, the English, 86. 
 Responds, 78. 
 Retaliation, law of, 122. 
 Revelation, leading ideas of O. 
 
 T.,24. 
 
 progressive character, 121- 
 
 123, 139. 
 perfected in Christ, 23, 24, 
 36, 41, 45. 
 Righteous man, the, in Psalms, 
 
 27. 
 Robertson, J., 105, 107, 110, 
 
 112. 
 Robinson, J. Armitage, 12, 15, 
 
 39. 
 Routh, M. J., 79. 
 Russian Sunday service, 63. 
 Ryle, Bp. H. E., 133,134,141, 
 
 142, 159. 
 
 Sabbath day, 59, 68, 158, 159, 
 
 160. 
 Sacrament and Scripture, 43- 
 
 46. 
 Sacrifices of O. T., 22, 130, 132. 
 Sacrificial language of N. T., 
 
 129. 
 Saints' days, 84, 87, 98, 187. 
 Sanctus, 52, 53. 
 Sanday, W., vii, 8, 10, 14,38, 
 
 39, 40, 107, 109, 111, 119, 
 
 123, 131, 136, 138, 140. 
 Schurer, E., 4, 9. 
 
198 
 
 INDEX 
 
 Scripture record of revelation, 
 
 10, 11. 
 consecutive reading of, 85, 
 
 154. 
 relation to Sacraments, 43- 
 46. 
 Scudaraore, W. E. , 36, 41, 55. 
 Seed of the woman, the, 14, 
 
 17. 
 Selections of Psalms, 97, App. 
 
 F. 
 Sermon on the mount, the, 22, 
 
 121. 
 Sermons, 84, 152, 156. 
 Servant of the Lord, the, 14, 
 
 17, 27, 172-174. 
 Shema, the, 9. 
 Silvia, 69. 
 
 Smith, G. A., 28, 138. 
 Smith, W. Robertson, 109, 110, 
 
 137, 140. 
 Smith's Dictionary of the Bible, 
 
 37. 
 Solomon, Proverbs of, 111. 
 Son of man, the, 15, 17, 23. 
 Sozomen, 42. 
 
 Stanton, V. H., 17, 20, 23, 30. 
 Streatfeild, G. S., 137. 
 Suffering, necessity of, 14. 
 Sunday, 59, 68, 70, 71, 159, 160. 
 Synagogue service, 4, 9. 
 Christ attends, 11. 
 Apostles attend, 11. 
 Synoptic Gospels, the, 39. 
 
 Tabernacle, arrangements of, 
 
 46. 
 Tabernacles, feast of, 10. 
 
 Te Deum, 79. 
 
 Temple worship, 4, 108. 
 
 Christ attends, 11, 12. 
 
 Apostles attend, 12. 
 Temptation, the, 128. 
 Tertullian, 61, 167. 
 Thackeray, W. M., 116. 
 Theodoret, 63. 
 Thirlwall, Bp. C, 115. 
 Toledo, council of, 79. 
 Tours, council of, 72. 
 Tracts for the Times, 89. 
 Translations of Scripture, 160. 
 Trevelyan, W. B., 63, 160. 
 Typology, 15. 
 
 Venite, 162. 
 
 Vernacular, use of the, 86, 87, 
 
 149, 161, 164. 
 Versicles, 75, App. B. 
 Versions, Latin, 162. 
 English, 160-163. 
 Virgins, dedicated, 60. 
 Visitation of the sick, order 
 
 for, 77, 146, 177. 
 
 Westcott, Bp. B. F., 16, 19, 
 
 27, 38, 131, 139, 163. 
 Worcester, E., 141. 
 Word of God, the, 20, 165. 
 Wordsworth, Bp. Chas., 152. 
 
 Bp. Chr., 9. 
 
 Bp. J., 59, 67, 69, 70. 
 Wrath of God, 117. 
 
 Zeal for God's honour, 117. 
 Zechariah, composition of 
 book, 133. 
 
INDEX OF PASSAGES OF SCRIPTURE 
 REFERRED TO 
 
 PAGE 
 
 14, 17 
 
 25 
 
 25 
 
 174 
 
 6,82 
 
 25 
 
 122 
 
 10 
 
 6, 82 
 
 82 
 
 25 
 
 182 
 
 Genesis Hi. 15, . 
 
 xii. 3, . 
 
 xxii. 18, . 
 
 Exodus xii. 46, . 
 
 XV. . . 
 
 xix. 5, 6, 
 xxi. 24, . 
 Deuteronomy xxxi. 10-12 
 xxxii. 
 
 1 Samuel ii. 1-10, . . 
 
 2 Samuel vii. 12-16, . 
 1 Chronicles xxix. 10-13, 
 Psalms i 186, 187 
 
 ii 18, 28, 185 
 
 .... 103 
 .... 187 
 .... 175 
 .... 95 
 .... 113 
 . 95, 183, 185 
 .... 110 
 . . 103, 179 
 . 185, 186, 187 
 .... 184 
 . . 106, 184 
 . 97, 183, 187 
 . . 103, 184 
 . . 176, 177 
 .... 175 
 
 111. 
 iv. 
 
 8, 
 
 VI. 
 
 vii. 
 
 viii. 
 
 x. 
 
 xiii. 
 
 xv. 
 
 xvi. 
 
 xvii. 
 
 xix. 
 
 XX. 
 
 
 
 PAGE 
 
 ms xxi. 
 
 • • ■ 
 
 103, 185 
 
 xxii. 
 
 . , 
 
 18, 173, 184 
 
 xxiii. 
 
 • • • 
 
 179, 187 
 
 xxiv. 
 
 • • ■ 
 
 185, 187 
 
 
 
 . . 179 
 
 
 22, . . 
 
 . . 178 
 
 
 
 . . 187 
 
 
 
 . . 186 
 
 xx viii. 
 
 9, . • 
 
 175, 176 
 
 xxix. 
 
 • ■ 
 
 . 7, 185 
 
 
 
 . 7, 184 
 
 xxxi. 
 
 . . 
 
 184, 187 
 
 
 
 . . 187 
 
 
 
 . . 185 
 
 
 22, . 
 
 . . . 178 
 
 xxxiv. 
 
 , . 
 
 186, 187 
 
 XXXV. 
 
 . . 
 
 113, 114 
 
 
 
 . . 187 
 
 
 
 . . 7 
 
 xl. 
 
 . . 
 
 183, 184 
 
 
 6-8, 
 
 . . 22 
 
 xii. 
 
 4» • 
 
 . . 177 
 
 xlii. 
 
 
 . . 187 
 
 
 
 . . 187 
 
 xliv. 
 
 26, . 
 
 . . 77, 178 
 
 xlv. 
 
 
 . . 97, 183 
 
 xlvi. 
 
 
 . . 95, 183 
 
 xlvii. 
 
 . . 
 
 95, 183, 185 
 
 xlviii. 
 
 . . 
 
 95, 183, 185 
 
 199 
 
200 
 
 INDEX OF PASSAGES OF 
 
 
 PAGE 
 
 
 . . 96, 110 
 
 
 . . 96, 183 
 
 li. 
 
 65, 96, 
 
 
 106, 180, 187 
 
 10, 
 
 ti, . . 175 
 
 is. 
 
 ... 175 
 
 lii. . . 
 
 ... 96 
 
 liii. . . 
 
 ... 96 
 
 liv. . . 
 
 ... 184 
 
 
 ... 185 
 
 Ixi. . . 
 
 ... 186 
 
 3- • 
 
 ... 177 
 
 
 . . 67, 68 
 
 lxv. . . 
 
 . 183, 187 
 
 
 ... 185 
 
 lxix. 
 
 18, 113, 
 
 
 114, 174, 184 
 
 
 ... 7 
 
 I, • 
 
 ... 175 
 
 
 ... 176 
 
 lxxii. . . 
 
 18, 183, 187 
 
 «. 
 
 ... 179 
 
 lxxiv. . 
 
 106, 108 
 
 2, 
 
 ... 179 
 
 
 ... 187 
 
 
 ... 172 
 
 Ixxix. . 
 
 . . 106, 108 
 
 9- 
 
 . ... 176 
 
 lxxx. 3, 7 
 
 , 19, 178, 187 
 
 
 . ... 187 
 
 lxxxiv. . 
 
 104, 184 
 
 lxxxv. . 
 
 . 97, 183, 187 
 
 7. 
 
 ... 175 
 
 Ixxxvi. . 
 
 . . . 96, 184 
 
 PAGE 
 
 Psalms Ixxxvi. 2, . 176, 178 
 
 lxxxvii. . . . 96, 184 
 
 lxxxviii. . . . 96, 184 
 
 lxxxix. . 98, 183, 184 
 
 22, . . . 177 
 
 xc 183 
 
 13, • . . 177 
 
 xci. . . 186, 187 
 
 xciii. . . 185, 187 
 
 xcvi. . . 183, 187 
 
 xcvii. . . 183, 187 
 
 xcix 186 
 
 c 7 
 
 cii 187 
 
 1, . . 176-178 
 25-27, . . 95 
 
 ciii. . 95, 183, 187 
 
 civ 185 
 
 cvii 187 
 
 viii. . 96, 179, 185 
 
 cix. . . . 96, 113 
 
 ex. . 98, 173, 183 
 
 cxi 185 
 
 cxii 186 
 
 cxiii-exviii 7, 96 
 
 cxiii 185 
 
 2, . . . 177 
 
 cxiv 185 
 
 cxvi 148 
 
 cxvii 183 
 
 cxviii. . . 185, 187 
 22, . . . 173 
 
 exx-exxxiv 7 
 
 exx 180 
 
 1 In this full index, which may serve to illustrate the general 
 subject of the lectures, "The Use of Holy Scripture in the 
 Public Worship of the Church," it is strange to find Ps. cxix. 
 among the very few psalms not referred to. The daily recita- 
 
SCRIPTURE REFERRED TO 
 
 201 
 
 PAGE 
 
 Psalms cxxi. . 180, 186, 187 
 
 cxxii 187 
 
 7, . . . 178 
 
 cxxiii. 3, . . . 176 
 
 cxxiv. . . 180, 187 
 
 cxxv. . . 180, 187 
 
 cxxx. . . 102, 187 
 
 4, . 179, 180 
 
 cxxxi 184 
 
 cxxxii. . . . 98, 183 
 9, 16, . 175 
 
 cxxxiii 186 
 
 cxxxi v. . . 184, 187 
 cxxxv. . . . 96, 183 
 
 cxxxvi 96 
 
 cxxxvii 96 
 
 cxxxviii. . . . 96, 184 
 
 cxxxix. . . 115, 187 
 
 cxl. 7, . . . 180 
 
 cxli. . . 67, 68, 187 
 
 cxlv. . . 185, 187 
 
 2, . . . 176 
 
 cxlvi 186 
 
 cxlvii 187 
 
 cxlviii. 179, 186, 187 
 
 cxlix. . . 186, 187 
 
 cl. . . 185, 187 
 
 Proverbs ix. i-6, . . . 182 
 
 Isaiah ii 26 
 
 2, 3, ... . 182 
 
 vi. 3. 52 
 
 9-10, .... 172 
 
 
 PACE 
 
 Isaiah vii. 14, . . . 1 
 
 7, 171 
 
 ix. 1, 2 
 
 172 
 
 2-7, • . . . 
 
 181 
 
 xii 
 
 82 
 
 xii. 3, . . . . 
 
 174 
 
 xxvi. . . 82, 18 
 
 1, 182 
 
 xxx. 29, . . . . 
 
 8 
 
 xxxiii. 2-10, . . . 
 
 181 
 
 13-17. • • ■ 
 
 181 
 
 xxxv. 5, . . . . 
 
 172 
 
 xxxviii 
 
 82 
 
 xl. 1-11, . . 
 
 26 
 
 10-15, . . 
 
 181 
 
 xlii. 1-4, . . . 
 
 172 
 
 xlix. 7-13, . . 
 
 181 
 
 13-21, . . 
 
 182 
 
 23, • . • 
 
 179 
 
 liii. 4, . . . . 
 
 172 
 
 12, ... 1 
 
 4, 173 
 
 lxi. 1, . . . . 
 
 . 173 
 
 6-9, . . . 
 
 . 182 
 
 7-lxii. 7, 
 
 182 
 
 lxiii. 1-5, . . . 
 
 . 182 
 
 Ixvi. 10-16, . . 
 
 . 182 
 
 Jeremiah vii. 2-7, . . 
 
 . 182 
 
 x. 24, . . 
 
 . 179 
 
 xiv. 17-21, . 
 
 . 181 
 
 xvii. 7, 8, . . 
 
 . 182 
 
 xxxi. 10-14, • 
 
 . 182 
 
 15. • • 
 
 . 171 
 
 xxxiii. 11, . . 
 
 8 
 
 Lamentations v. . . 
 
 . 181 
 
 tion of this "Psalm of the Saints" at the "Lesser Hours" 
 belongs to the Gregorian or secular order of the Western 
 Church. In the Benedictine or monastic order it was said 
 only on Sunday and Monday, that is, once a week, not daily. 
 In the Greek use Ps. cxix. is said only in the night office or 
 Matins, and at burials. 
 
202 
 
 INDEX OF PASSAGES OF 
 
 
 
 PAGE 
 
 
 
 PAGE 
 
 Ezekiel xxxiv. 1 1 , 24, 
 
 . 26 
 
 Song of the Three Chi] 
 
 
 xxxvi. 24-2S, . 
 xlvii. 1, . . 
 
 . 181 
 . 174 
 
 
 89. 85? 
 
 St. Matthew i. 22, 23, 17, 171 
 
 Daniel vii. 13, . . . 
 
 . 17 
 
 ii. 5, 6, . 
 
 . 171 
 
 Hosea vi. 1-6, 
 
 
 . 182 
 
 15,. . 
 
 . 19 
 
 si. 1, . 
 
 . . . 1 
 
 5, 171 
 
 17 , 18, 
 
 . 171 
 
 3' • 
 
 
 . 125 
 
 iii. 3, . . 
 
 . 172 
 
 xiii. 14, 
 
 
 . 189 
 
 iv. 3-10, . 
 
 . 128 
 
 Joel ii. 17, . . 
 
 
 . 77 
 
 14-16, 
 
 . 172 
 
 Amos iv. 12, 
 
 
 . 26 
 
 v. 17, 18, 
 
 . 21 
 
 v. 23, 
 
 
 8 
 
 21, 
 
 . 122 
 
 Jonah ii. . . 
 
 
 82 
 
 viii. 17, . . 
 
 . 172 
 
 Micah v. 2, . . 
 
 
 . 171 
 
 xi. 4, 5, . 
 
 . 172 
 
 3. • 
 
 
 171 
 
 10, 
 
 . 172 
 
 Nahum i. 7, . . 
 
 
 179 
 
 xii. 17-21, 
 
 . 172 
 
 Habakkuk iii. . 
 
 
 82 
 
 xiii. 14, 15, 
 
 . 172 
 
 Zephaniah iii. 8-13, 
 
 . 182 
 
 35- • • 
 
 . 172 
 
 14-17, . 
 
 . 182 
 
 xix. 7, 8, . 
 
 . 122 
 
 Zechariah ix. 9, . . 
 
 19 
 
 xx. 28, 
 
 . 130 
 
 xi. 12, 13, . 
 
 173 
 
 xxi. 4, 5, . 
 
 . 19 
 
 xii. 10, . . 
 
 174 
 
 42, . . £ 
 
 0, 173 
 
 xiii. 7, . . . 
 
 173 
 
 xxii. 29, . . 
 
 . 30 
 
 Malachi iii. 1, . . . 
 
 172 
 
 43' 44, 
 
 . 173 
 
 2 Esdras ii. 34, 35, . . 
 
 178 
 
 xxiii. 23-33, 
 
 . 127 
 
 xiii 
 
 17 
 
 xxvi. 31, . . 
 
 . 173 
 
 Tobit iii. 3, 
 
 77 
 
 54. 
 
 
 . 30 
 
 xiii. 1-8, . . . . 
 
 182 
 
 xxvii. 9, 
 
 
 173 
 
 8-13 
 
 182 
 
 35' 
 
 
 173 
 
 Judith xvi. 2-6, . . . 
 
 182 
 
 St. Mark i. 2, . 
 
 . 2 
 
 6, 172 
 
 Wisdom iii. 1-9, . . . 
 
 182 
 
 21, . 
 
 
 . 11 
 
 x. 17-21, . . . 
 
 182 
 
 vi. 2, . 
 
 
 11 
 
 xvi. 20-xvii. 1, 
 
 182 
 
 ix. 42-48, 
 
 
 127 
 
 Ecclesiasticus xiv. 20, 
 
 182 
 
 x. 45, . 
 
 
 . 130 
 
 xv. 3-6, . 
 
 182 
 
 xii. 10, 24, 
 
 . 3 
 
 0, 173 
 
 xxxi. 8-1 1, . 
 
 182 
 
 36, • 
 
 
 173 
 
 xxxvi. 1-14, . 
 
 182 
 
 xiv. 27, . 
 
 
 173 
 
 12-17, 
 
 181 
 
 49, . . 
 
 
 30 
 
 xxxix. 13-16, 
 
 182 
 
 xv. 28, . . 
 
 
 173 
 
 
 1. 16-19, 
 
 6 
 
 St. Luke i. 68 sq. . 
 
 
 103 
 
SCRIPTURE REFERRED TO 
 
 203 
 
 
 
 
 PAGE 
 
 
 
 
 PAGF 
 
 St. Lukeii. 14, ... . 53 
 
 Galatians iii. 24, . . . 127 
 
 iv. 3-10, 
 
 
 . 128 
 
 Ephesians v. 2, . . . 
 
 
 130 
 
 17-19' 
 
 
 . 173 
 
 Philippians ii. 8, • . 
 
 
 130 
 
 17. • - 
 
 
 . 30 
 
 iv. 7, . . 
 
 
 57 
 
 vi. 6, . 
 
 
 
 . 11 
 
 Colossians ii. 16, . . 
 
 
 159 
 
 vii. 22, 
 
 
 
 . 172 
 
 iv. 16, . . 
 
 
 37 
 
 ix. 55, 
 
 
 
 . 115 
 
 2 Thessalonians i. 6-9, 
 
 
 . 127 
 
 xiii. 10, 
 
 
 
 . 11 
 
 1 Timothy iv. 13, . 
 
 
 166 
 
 xxii. 20, 
 
 
 
 , 130 
 
 2 Timothy i. 10, . 
 
 
 . 114 
 
 37. 
 
 
 
 . 173 
 
 ii. 24, 25, 
 
 
 114 
 
 xxiv. 27, 
 
 
 
 . 14 
 
 iii. 15, 16, 
 
 . 3 
 
 2, 131 
 
 44< A 
 
 5' 
 
 
 . 14 
 
 17. • 
 
 
 . 118 
 
 St. John i. 29, . 
 
 
 
 128, 130 
 
 Hebrews i. 1, . . 
 
 
 
 . 121 
 
 ii. 13, 
 
 
 
 11 
 
 10-12, 
 
 
 
 . 27 
 
 17- 
 
 
 
 . 174 
 
 iv. 14, . 
 
 
 
 . 130 
 
 iii. 16, 
 
 
 
 . 116 
 
 vi. 2, . 
 
 
 
 . 114 
 
 v. 1, 
 
 
 
 11 
 
 20, . 
 
 
 
 . 130 
 
 39' 
 
 
 
 . 30 
 
 ix. 4, . . 
 
 
 
 . 46 
 
 vii, viii. 
 
 
 
 11 
 
 x. 5-8, 
 
 
 . S 
 
 2, 130 
 
 vii. 38, 
 
 
 
 . 174 
 
 21, . 
 
 
 
 . 130 
 
 X. 22, 
 
 
 
 . 12 
 
 xii. 18-29, 
 
 
 
 . 127 
 
 xi- 55' 
 
 
 
 . 12 
 
 1 St. Peter i. 2, . 
 
 
 
 . 130 
 
 xii. 15, 
 
 
 
 19 
 
 ii. 24, 
 
 
 
 . 172 
 
 xvii. 2, 
 
 
 
 . 44 
 
 1 St. John ii. 23, 
 
 
 
 . 125 
 
 xix. 24, 
 
 
 
 . 173 
 
 iii. 2, 
 
 
 
 . 46 
 
 36' 
 
 
 
 . 174 
 
 Revelation i. 3, 
 
 
 
 . 167 
 
 37. 
 
 
 
 . 174 
 
 iv. 8, . 
 
 
 
 . 52 
 
 Acts ii. 46, . 
 
 
 
 12, 33 
 
 v. 6, . 
 
 
 
 . 52 
 
 iii. 1. 
 
 
 
 12 
 
 vi. 14-17, 
 
 
 . 127 
 
 iv. 11, 12, 
 
 
 
 . 173 
 
 xi. 17, 18, 
 
 
 . 117 
 
 xiii. 27, . 
 
 
 
 . 11 
 
 xii. 1, 2, . 
 
 
 . 171 
 
 XV. 21, . 
 
 
 
 11 
 
 xviii. 20, 
 
 
 
 . 117 
 
 Romans i. 18, 
 
 
 
 . 117 
 
 xix. 2, . 
 
 
 
 . 117 
 
 ii. 2-9, 
 
 
 
 . 127 
 
 10, 
 
 
 
 . 136 
 
 xii. 1. 
 
 
 
 104, 131 
 
 xxi. 3, 
 
 
 
 . 104 
 
 1 Corinthians x. 17, 
 
 . 49 
 
 8, 27, 
 
 
 . 127 
 
 xiv. 15, 
 
 . . 66 
 
 12-14, 
 
 
 . 50 
 
 2 Corinthians i-vii. 
 
 . . 188 
 
 22, . 
 
 
 . 104 
 
 iv. 6, . 45 
 
 24-27, 
 
 
 . 50 
 
 xii 
 
 i. i 
 
 4. 
 
 . . 90 
 
 
 
 
 
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