§ The Benediction.

This benediction of priest and people by the former is translated from the Capitulum which was used at Tierce (the nine o'clock Morning Service) in the ancient Church of England, and was first inserted after the Litany in 1559. It also begins the Anaphora of the three great Oriental Liturgies of St. Chrysostom, St. Basil, and St. James, being followed by the versicle, "And with thy spirit," and the Sursum Corda. In the two former, the benedictory form appears as it is in 2 Cor. xiii. 14, "be with you all," but in that of St. James it is in the form "be with us all," as in our own and in the ancient Tierce Service. As the Vulgate also has "sit cum omnibus vobis," it is improbable that the ancient Capitulum was taken from it, especially since the word "semper" is no more represented there than it is in the Greek of the New Testament; the two being as follows:

Η χάρις τοῦ Κυρίου Ἰησοῦ Gratia Domini nostri Jesu Χριστοῦ, καὶ ἡ ἀγάπη τοῦ Θεοῦ, Christi, et charitas Dei, et comκαὶ ἡ κοινωνία τοῦ ἁγίου πνεύ- municatio Sancti Spiritus sit ματος μετὰ πάντων ὑμῶν. ̓Αμήν. cum omnibus vobis. Amen. There is some probability, from these peculiarities, that

this benediction gives us a lingering trace of prayers more anciently used in England than the time of St. Osmund. In St. James's Liturgy the benediction is, "The love of the Lord and Father, the grace of the Lord and Son, the communion and gift of the Holy Ghost, be with us all;" and although this is still more different from our form than the Bible version, the "us" instead of "you" is (under the circumstances) so very distinctive, as to lead to the impression that it represents a Liturgy not now extant, which was analogous to that of St. James. It has also been suggested that this was originally a Liturgical benediction, and was adopted, as many other Liturgical expressions were, by St. Paul. No doubt its use as a Blessing in Divine Service is of primitive antiquity.

There is also a mediæval form of it in verse in Rolle of Hampote's Prick of Conscience :—

"The myst off ye fadur almysti

The wisdom off ye sone al witty

The grace and ye goodnesse of ye holi gost O god and O lord off my3tes most

Be wyp ous at pis biginning

And loving us alle to good ending. Amen."

PRAYER

Rend your heart, and not your garments, and turn unto the LORD your God: for He is gracious and merciful, slow to anger, and of great kindness, and repenteth Him of the evil. JOEL ii. 13. To the LORD our GoD belong mercies and forgivenesses, though we have rebelled against Him: neither have we obeyed the voice of the LORD our GOD, to walk in His laws which He set before us. DAN. ix. 9, 10.

O LORD, correct me, but with judgement; not in Thine anger, lest Thou bring me to nothing.

JER. X. 24. Ps. vi. 1.

Repent ye; for the Kingdom of Heaven is at

The Order for Evening Prayer] The Evening Service of the Book of Common Prayer was formed out of the two Evening Services, Vespers and Compline, of the ancient Order; a fixed form being, however, substituted for variable ones, and the hymns being left to the discretion of the Clergy.

Nothing further need be said here respecting those parts of the daily Offices which have been already commented upon under Morning Prayer, but some additional illustrations are given in the shape of ancient English versions of various parts of the services. These are inserted within brackets when they are placed beside the text of the Prayer Book: and it must be understood that they are verbal illustrations only, not always coming from an Office similar to that in which

1 S. JOHN i, 8, 9.

EARLY beloved brethren, the Scripture

DEARLY

moveth us in sundry places to acknowledge and confess our manifold sins and wickedness; and that we should not dissemble nor cloke them before the face of Almighty GoD our heavenly FATHER; but confess them with an humble, lowly, penitent, and obedient heart; to the end that we may obtain forgiveness of the same, by His infinite goodness and mercy. And although we ought at all times humbly to acknowledge our sins before GOD; yet ought we most chiefly so to do when we assemble and meet together, to render thanks for the great benefits that we have received at His hands, to set forth His most worthy praise, to hear His most holy Word, and to ask those things which are requisite and necessary, as well for the body as the soul. Wherefore I pray and beseech you,

as many as are here present, to accompany me with a pure heart and humble voice, unto the throne of the heavenly grace, saying after me;

TA general Confession to be said of the whole Congregation after the Minister, all kneeling.

ALMIGHTY and most merciful FATHER; We

have erred, and strayed from Thy ways like lost sheep. We have followed too much the devices and desires of our own hearts. We have offended against Thy holy laws. We have left undone those things which we ought to have done; And we have done those things which we ought not to have done; And there is no health in us. But Thou, O LORD, have mercy upon us, miserable offenders. Spare Thou them, O GOD, which confess their faults. Restore Thou them that are penitent; According to Thy promises declared unto mankind in CHRIST JESU our LORD.

they are now printed. The opening versicles of the Service, for example, are taken from the Mattins of the Ancient Prymer at the later services of the day the two first do not appear; and at Compline they are replaced by "Turn us, O God of our salvation. And let Thine anger cease from us." These in the Prymer are "God our salvacion converte us to Thee. And turne fro us Thy wrathe."

Evening Prayer began with the Lord's Prayer and ended with the third Collect, from its first translation in 1549 until 1661. In the Rubric before the Sentences at Morning Prayer, the Minister was directed (from 1552 onwards) to say them and that which follows "at the beginning both of Morning and Evening Prayer:" but the Puritan criticisms of the

commandment, to His Ministers, to declare and pronounce to His people, being penitent, the Absolution and Remission of their sins: He pardoneth and absolveth all them that truly repent, and unfeignedly believe His holy Gospel. Wherefore beseech we Him to grant us true repentance, and His HOLY SPIRIT, that those things may please Him, which we do at this present; and that the rest of our life hereafter may be pure, and holy; so that at the last we may come to His eternal joy; through JESUS CHRIST our LORD. Amen.

THE LORD'S PRAYER.

The above is a version of the Lord's Prayer as it was used by the people in their daily services, when the prayers of the Church were still said in Latin, about the end of the fourteenth century. Some earlier versions are here given, which may be taken as representatives of those translations into the vulgar tongue which were so frequently directed in provincial and diocesan constitutions. There cannot be a doubt that the Lord's Prayer was as familiar to the people of England in ancient days as it is at present.

The first among the following ancient forms of it is taken from a gloss on the Evangelists, written by Eadfrid, Bishop of Lindisfarne, about A.D. 700. [Cotton MS. Nero D. iv.]

Fader user thu arth in Heofnas sie gehalgad noma thin to cymeth ric thin. sie willo thin suæ is in Heofne and in Eortho. Hlaf userne oferwistlic sel us to dæg, and forgef us scyltha usra suæ use forgefon scylgum usum. And ne inlead usith in costnunge. Ah gefrig usich from yfle.

The next is from Saxon homilies of about the same date :Fader ure thu the in heofnum earth, beo gehalgud thin noma. Cume to thin rice, weorthe thin willa swa swa on Heofune swile on eorthe. Hlaf userne doghwamlican sel us

Glorie be to the fadir and to the sone and to the holy goost:

to dæg, and forlete us ure scylde, swa swa we ac forleten thaem the scyldigat with us, ne geleade in costnunge. Ah gelefe us of yfle.

The next is from a MS. in the Library of Caius College, Cambridge, belonging to the thirteenth century, and printed by Mr. Maskell in the Appendix to his fourteenth-century Prymer, Monumenta Ritualia, iii. 248:

Fader oure that art in heve, i-halgeed bee thi nome, i-cume thi kinereiche, y-worthe thi wylle also is in hevene so be on erthe, oure iche-dayes bred if us to day, and for if us oure gultes, also we for3ifet oure gultare, and ne led ows nowth into fondingge, auth ales ows of harme. So be it.

The next is from a MS., No. 142, in St. John's College Library, Cambridge, of the fourteenth century, and is also from Mr. MASKELL'S Monumenta Ritualia, iii. 249:

Fader oure that art in heuene, halwed be thi name: come thi kyngdom: fulfild be thi wil in heuene as in erthe: oure ech day bred șef vs to day, and forzeue vs oure dettes as we forzeueth to oure detoures: and ne led vs nouz in temptacion, bote deliuere vs of euel. So be it.

This is from a MS. in the Bodleian Library [Donce, 246, f. 15] of the fifteenth century. It also is reprinted from Monumenta Ritualia, iii. 249 :

Pater noster. -Fader oure that art in heuenes, halwed be

Many more such ancient English versions are extant, and the above are only given as specimens which shew distinct transitions of language from one age to another. [For others, see Reliquia Antiquæ, vol. i.; LINGARD'S Anglo-Saxon Church, vol. ii.; MASKELL'S Monumenta Ritualia, vol. iii.; CHAMBERLAYNE'S Oratio Dominica.]

§ Exposition of the Lord's Prayer by St. Cyril of Jerusalem, A.D. 347.

[It may give an additional interest to this to mention the historical fact, that it was part of a lecture delivered in the Church which had been recently erected over the Holy Sepulchre; and to remind the reader that the interval of time between the original delivery of the Divine Prayer to the Apostles and this exposition of it by a Bishop of the Holy City was less than that which has elapsed since the first publication of the Prayer Book in 1549.]

Then, after these things, we say that Prayer which the Saviour delivered to His own disciples, with a pure conscience styling God our Father, and saying, Our Father, Which art in heaven. O most surpassing loving-kindness of God! On them who revolted from Him and were in the very extreme of misery, has He bestowed such complete forgiveness of their evil deeds, and so great participation of grace, as that they should even call Him Father.

Our Father, Which art in heaven; they also are a heaven who bear the image of the heavenly, in whom God is, dwelling and walking in them.

Hallowed be Thy Name. The Name of God is in its own nature holy, whether we say so or not; but since it is sometimes profaned among sinners, according to the words, Through you My Name is continually blasphemed among the Gentiles, we pray that in us God's Name may be hallowed; not that it becomes holy from not being holy, but because it becomes holy in us, when we become holy, and do things worthy of holiness.

Thy kingdom come. The clean soul can say with boldness, Thy kingdom come; for he who has heard Paul saying, Let not sin reign in your mortal body, but has cleansed himself in deed, thought, and word, will say to God, Thy kingdom

come.

Thy will be done as in heaven, so in earth. The Divine and blessed Angels do the will of God, as David in a Psalm has said, Bless the Lord, ye His Angels, that excel in strength, that do His Commandments. So, then, thou meanest by thy prayer, As Thy will is done by the Angels, so be it done on earth also by me, Lord."

66

Give us this day our super-substantial bread. This common bread is not super-substantial bread, but this Holy Bread is super-substantial, that is, appointed for the substance of the soul. For this Bread goeth not into the belly and is cast out into the draught, but is diffused through all thou art, for the benefit of body and soul. But by this day He means "each day," as also Paul has said, While it is called to-day. And forgive us our debts as we forgive our debtors. For

"God make us saaf.

we have many sins. For we offend both in word and in thought, and very many things do we worthy of condemnation; and if we say that we have no sin, we lie, as John says. And we enter into a covenant with God, entreating Him to pardon our sins, as we also forgive our neighbours their debts. Considering then what we receive, and for what, let us not put off, nor delay to forgive one another. The offences committed against us are slight and trivial, and easily settled; but those which we have committed against God are great, and call for mercy such as His only is. Take heed, therefore, lest for these small and inconsiderable sins against thyself, thou bar against thyself forgiveness from God for thy most grievous sins.

And lead us not into temptation, O Lord. Does, then, the Lord teach to pray thus, viz. that we may not be tempted at all? And how is it said elsewhere, "The man who is not tempted is unproved;" and again, My brethren, count it all joy when ye fall into divers temptations; or rather, does not the entering into temptation mean the being whelmed under the temptation? For the temptation is like a winter-torrent, difficult to cross. Some, then, being most skilful swimmers, pass over, not being whelmed beneath temptations, nor swept down by them at all; while others who are not such, entering into them sink in them. As, for example, Judas entering into the temptation of covetousness, swam not through it, but sinking beneath it, was choked both in body and spirit. Peter entered into the temptation of the denial; but having entered it, he was not overwhelmed by it, but manfully swimming through it, he was delivered from the temptation. Listen again in another place, to the company of unscathed saints, giving thanks for deliverance from temptation, For Thou, O God, hast proved us; Thou hast tried us like as silver is tried. Thou broughtest us into the net; Thou laidest affliction upon our loins. Thou hast caused men to ride over our heads; we went through fire and water; but Thou broughtest us out into a wealthy place; now their coming into a wealthy place is their being delivered from temptation.

But deliver us from the evil. If Lead us not into temptation had implied the not being tempted at all, He would not have said, But deliver us from the evil. Now the evil is the Wicked Spirit who is our adversary, from whom we pray to be delivered. Then after completing the prayer, Thou sayest, Amen; by this Amen, which means, "So be it," setting thy seal to the petitions of this divinely-taught prayer. [ST. CYRIL'S Catech. Lect. xxiii. 11-18.]

§ Paraphrase of the Lord's Prayer, by the Author of
"The Christian Year."

[The following paraphrase is reprinted to illustrate the devotional use of the Lord's Prayer in private, on Liturgical principles. The "special intention" here shewn is also one which bears closely upon two objects of this work, that of promoting the present unity of the Church of Christ, and that of shewing the unity of the Church of England with the Catholic Church of old.]

Our Father, Which art in heaven: One God, the Father Almighty, One Lord Jesus Christ, One Holy Ghost, proceeding from the Father and the Son; have mercy upon us, Thy children, and make us all One in Thee. Hallowed be Thy Name: Thou Who art One Lord, and Thy Name One; have mercy upon us all, who are called by Thy Name, and make us more and more One in Thee. Thy kingdom come: King of Righteousness and Peace, gather us more and more into Thy kingdom, and make us both visibly and invisibly One in Thee. Thy will be done in earth, as it is in heaven: Thou, Who hast

1 From the Preface to Sermons, Academical and Occasional, by the Rev. John Keble, M.A.. 1848.

:

For behold, from henceforth all generations shall call me blessed.

For He that is mighty hath magnified me: and holy is His Name.

And His mercy is on them that fear Him : throughout all generations.

He hath shewed strength with His arm: He hath scattered the proud in the imagination of their hearts.

He hath put down the mighty from their seat: and hath exalted the humble and meek.

He hath filled the hungry with good things: and the rich He hath sent empty away.

He remembering His mercy hath holpen His servant Israel as He promised to our forefathers, Abraham and his seed, for ever.

a Sar.

declared unto us the mystery of Thy will, to "gather together in One all things in Christ, both which are in heaven and which are on earth; " conform us, O Lord, to that holy will of Thine, and make us all One in Thee. Give us this day our daily bread: Thou in Whom we being many are One Bread and One Body; grant that we, being all partakers of that One Bread, may day by day be more and more One in Thee.

And forgive us our trespasses as we forgive them that trespass against us: Thou, Who didst say, Father, forgive them, for those who were rending Thy blessed Body, forgive us the many things we have done to mar the unity of Thy mystical Body, and make us, forgiving and loving one another, to be more and more One in Thee. And lead us not into temptation: As Thou didst enable Thine Apostles to continue with Thee in Thy temptations; so enable us, by Thy grace, to abide with Thee in Thy true Church, under all trials, visible and invisible, nor ever to cease from being One in Thee. But deliver us from evil: from the enemy and false accuser; from envy and grudging; from an unquiet and discontented spirit; from heresy and schism; from strife and debate; from a scornful temper, and reliance on our own understanding; from offence given or taken; and from whatever might disturb Thy Church, and cause it to be less One in Thee.

GOOD LORD, DELIVER AND PRESERVE THY SERVANTS FOR

EVER.

THE MAGNIFICAT.

The Hymn of the Blessed Virgin Mary can be traced in use in the Daily Service of the Church as far back as the beginning of the sixth century. At that time [A. D. 507] it appears in the rule of St. Cæsarius of Arles, in the early morning Office of Lauds. In the Eastern Church it is also a Lauds Canticle. But Amalarius [A.D. 820] speaks of its use in his time as a Canticle at Vespers; and in the Armenian Church it is used at Compline as well as at Lauds. The English Church has used it at Vespers for at least eight hundred years; and its present position is analogous to that which it occupied in the ancient Service. There are English versions of it from as early a date as the fourteenth century. [MASKELL'S Monumenta Ritualia, iii. 245, 246. Mirror of our Lady, xliii, Blunt's ed.] Several attempts were made by the Puritans to banish it from the Prayer Book, but happily without success. On the other hand, especial reverence was shewn towards this Canticle and the Benedictus in the ceremonial of the ancient Church of England, by the use of incense while they were being sung. [See the ceremony in full in Transl. of Sar. Pealt. p. 327.]

Deposuit potentes de sede: et exaltavit humiles

Esurientes implevit bonis: et divites dimisit inanes.

Suscepit Israël puerum Suum: recordatus misericordiæ Suæ ;

Sicut locutus est ad patres nostros; Abraham, et semini ejus in sæcula.

Of all hymns known to the Church this is the most closely connected with our Blessed Lord, having been spoken by His Virgin Mother, under the inspiration of the Holy Ghost, at the very season when the Divine overshadowing had brought about the Incarnation of the Word. She began to be, in that season, the "tabernacle for the Sun" of Righteousness, "Which cometh forth as a Bridegroom out of His chamber, and rejoiceth as a giant to run His course. The appearance and words of the Archangel had revealed to her the exalted office to which God had chosen her, and she knew that from that hour she would carry in her bosom for nine months the Saviour of the world. But though so "highly favoured," and "full of grace," and conscious of being, as Jeremy Taylor says, superexalted by an honour greater than the world ever saw, all her words are uttered in a spirit of profound humility as regards herself, even when she declares that "all generations shall call me Blessed," and of the most heavenly adoration as regards Him Who had magnified her.

:

The Mother of our Lord, and the Church, "which is the Mother of us all," have always been closely linked together in the mind of Christianity. The "Elect Lady," and the Woman "clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars," who, "being with child, cried, travailing in birth, and pained to be delivered," and who "brought forth a man child, who was to rule all nations with a rod of iron and her child was caught up unto God, and to His throne," have seemed, from the different points of view taken by different ages, to represent now one and then the other, the Mother of our Lord, and the Mother of us all. This community of characteristics is in accordance with the general teaching of the New Testament respecting the mystery of the communion between our Lord Himself and those who are made members of His Body by new birth. And for this reason, "The Song of the Blessed Virgin Mary" has a peculiar fitness as the daily song of the Church of Christ, since God has honoured it with so great honour, in having made it the means by which the work of the Incarnation is made effectual to the salvation of souls. The Blessed Virgin Mother offered up her thanksgiving to God because He had remembered His mercy and His ancient covenant, by making His Son incarnate through her; and the Church offers up her thanksgiving to Him, because, through her, the mystical Body of Christ is being continually brought forth to His greater glory.

It is also to be observed of this, as of the other Canticles, that it is sung to the praise of the Personal Word, as revealed in the Written Word; to the praise of God in Christ, revealed in the Old Testament Scriptures as well as in the New.