Halls in both the Universities, in the Colledges of Westminster, Winchester, and Eaton, and in the Convocations of the Clergies of either Province in Latine; Any thing in this Act contained to the contrary notwithstanding."

Letters patent were issued by Queen Elizabeth to the same effect, and printed at the beginning of the Latin Prayer Book issued by her authority in 1560; there being no limitation (as there is not in the present Act of Uniformity) with respect to the Communion Service'. Bishop Cosin added to the existing rule the words "especially in the Colleges and Halls of either University, and in the Schools of Westminster, Eaton, and Winchester," but the alteration was not printed, though not erased by the Committee of Revision.

The first Latin Version of the Book of Common Prayer was made in 1551 by a former Canon of St. Andrew's, Edinburgh, named Alexander Aless, and under the direction of Archbishop Cranmer 2. As some provision would certainly be made by authority for carrying out the proviso of the Act of Uniformity, it is probable that the translation of Aless was made for this purpose; although, because Cranmer used it for giving Martin Bucer a knowledge of the English formularies, it is commonly said that he had it done expressly for that object. Bucer in his Censura distinctly says "librum istum Sacrorum, per interpretem, quantum potui, cognovi diligenter;" and a comparison of dates makes it almost certain that he gained what little knowledge he there had of our English services through an oral interpretation, before he received the copy of Aless' version from Cranmer. But Aless was now a professor in a Lutheran, that is, a Presbyterian, University; and his Latin version is very far from being rendered with that bona fides so ostentatiously put forth on the title-page.

This version was, however, the foundation of that issued by Queen Elizabeth in 1560, having been revised by Walter Haddon3. But Queen Elizabeth's Latin Prayer Book differs considerably from her English one; and although, in many respects, it better represents the original Prayer Book of 1549, it can hardly be taken as having authority under our present Act of Uniformity. In addition to the ordinary services, there were also added to this Latin version an Office, "In commendationibus Benefactorum," and another," Celebratio cœnæ Domini, in funebribus, si amici et vicini defuncti communicare velint." These two offices were specially mentioned as "peculiaria quædam" in the Letters Patent. The book was reprinted in 1574 and in 1596, and is to be found in a modern reprint among the Parker Society's publications; and no doubt it was adopted for the private recitation of the Daily Offices in days when Latin was more freely used

1 An authorized French translation was printed by Archbishop Cranmer's order in 1552. In a letter to Secretary Cecil (Strype's Memorials, iii. 698, Eccl. Hist. Soc.) the Archbishop says that this was first done by Sir Hugh Paulet's commandment (who was Governor of Calais), and overseen by the Lord Chancellor (Goodrich, Bishop of Ely), and others, being afterwards revised by a learned Frenchman who was a Doctor of Divinity. This revision was for the second book of Edward VI., and was printed in 1553. 2 Ordinatio Ecclesiæ, seu Ministerii Ecclesiastici, in florentissimo Regno Angliæ, conscripta sermone patrio, et in Latinam linguam bona fide conversa, et ad consolationem Ecclesiarum Christi, ubicunque locorum ac gentium, his tristissimis temporibus, edita ab Alexandro Alesio, Scoto, Sacræ Theologiæ Doctore. Lipsia. MDLI.

3 Liber Precum Publicarum, seu Ministerii Ecclesiastice administrationis Sacramentorum, aliorumque rituum & ceremoniarum in Ecclesia Anglicana. Cum privilegio Regiæ Majestatis.

than it has been in later times. These words are to be found at the close of the Letters Patent: "Eadem etiam formula Latina precandi privatim uti hortamur omnes reliquos Ecclesiæ nostræ Anglicana ministros, cujuscunque gradus fuerint, iis diebus, quibus aut non solent, aut non tenentur parochianis suis, ad ædem sacram pro more accedentibus, publice preces vernacula lingua, secundum formam dicti Statuti, recitare." Which exhortation may be taken as a contemporary interpretation of the clause to which this note refers.

The Daily Services, the Psalter, and some additional Collects and Prayers were translated into Latin for the use of Christ Church, Oxford, in 16604. But this is not a complete version of the Book of Common Prayer.

A Latin Version, which is by far the most complete and exact that has ever been produced, was printed by Messrs. Rivington in 1865. In this, the ancient and original Latin phraseology is adopted wherever it can be traced, and the more recent portions are rendered into Latin of a similar character3.

1549. 1552. 1661. Neither that any And all priests and And all priests and man shall be bound deacons shall be deacons are to say to the saying of bound to say daily daily the Morning them, but such as the Morning and and Evening Prayer, from time to time, in Evening Prayer, either privately or Cathedral and Colle- either privately or openly, not being let giate churches, pa- openly, except they by sickness, or some rish churches, and be letted by preach- other urgent cause. chapels to the same ing, studying of diannexed, shall serve vinity, or by some the congregation. other urgent cause.

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

This rule was regarded by Bishop Cosin, as he tells us in his notes to the Prayer Book [Works, vol. v. p. 9] as a continuation of the ancient rule of the unreformed Church: and such has been the opinion of most sound writers since his time. The Letters Patent attached to the Latin Prayer Book of Queen Elizabeth confirm this view; and so also does the practice of many holy clergymen at every period since the Reformation. The principle of it is that the Clergy are bound to offer the

4 Liber Precum Publicarum in Usum Ecclesiæ Cathedralis Christi. Oxon. Oxoniæ. 1660.

5 Libri Precum Publicarum Ecclesiæ Anglicana Versio Latina. A Gulielmo Bright, A.M., et Petro Goldsmith Medd, A.M. Presbyteris, Collegii Universitatis in Acad. Oxon. Sociis, Facta. Apud Rivington, Londini, Oxonii, Cantabrigiæ. 1865.

prayers of the Church daily to the glory of God, and as intercessors for their flocks, whether any come to join them in the offering or not. Such private recitation of the daily offices is, however, only to be used when the better way of "open prayer" with a congregation cannot be adopted.

DAILY MORNING AND EVENING PRAYER.

The third paragraph of the above rule very clearly enjoins the use of Daily Service. Bishop Cosin wished to define the hours at which it was to be said within certain limits, by adding to "a convenient time before he begin,"-" which may be any hour between six and ten of the clock in the morning, or between two and six of the clock in the evening:" and although his alteration was not adopted, it serves to show us what were then considered the canonical limits of the times for Mattins and Evensong.

The Laity should never allow their Clergy to find the House of God empty when they go there to carry out this most excellent rule of the Church. In the fifteenth Canon, which directs "the Litany to be read on Wednesdays and Fridays," there is an injunction which shows in what manner the practice of Daily Service ought to be kept up by the Laity as well as the Clergy: "The minister, at the accustomed hours of service, shall resort to the Church and Chapel, and, warning being given to the people by tolling of a bell, shall say the Litany prescribed in the Book of Common Prayer; whereunto we wish every householder dwelling within half-a-mile of the Church to come, or send one at the least of his household, fit to join with the Minister in prayers." It was undoubtedly the intention of the first Reformers, and of all who, at any time, revised our Services, to have them used daily, Morning and Evening, openly in the Church, by the Clergy and as many of the Laity as may be able to attend. Many endowments have been left for assisting to carry out this intention of the Church; and the practice has been kept up in some parish Churches (as well as in the Cathedrals) without any break, except during the persecution of the 17th century. In 1724, when the population of London was only one-sixth of what it is at the present time, there were seventy-five churches open daily for Divine Service; and there are many proofs that the same diligence in prayer was used in the country as well as in large cities.

Such continual public acts of Divine Worship are expedient for various reasons. (1) It is due to the honour of Almighty God that the Church in every place consecrated to His service should begin and end the day by rendering Him a service of praise. (2) Each Church and parish being a corporate centre and corporate whole, prayer for God's grace and His mercy should be offered morning and evening, for the body which the Church and such congregation as can assemble represents. Thus the Divine Presence is drawn down to the Tabernacle that It may thence sanctify the whole Camp. (3) The benefit to the Clergy is very great, of offering Divine Worship, prayer, and intercession, in the presence of, and in company with, some of their flock. (4) There are advantages to those who frequently join in Divine Service which can only be fully known by experience, but which will then be appreciated as blessings not otherwise to be ob tained. (5) The service of the Sanctuary is the most real and true form of that daily Morning and Evening worship for which Family prayer has been originated as an imperfect substitute; for it is the true Common Prayer (see p. 2]) of the Church

some at the first were of godly intent and purpose devised, and yet at length turned to vanity and superstition:

offered in the Name of Christ by two or three gathered together under His authority, and according to His ordinance.

It may be noticed that the Act of Uniformity enjoins that the Common Prayer shall be said on Sundays and Holy Days, and on all other Days; and that the title of our Morning and Evening Service is, "The Order for Morning or Evening Prayer DAILY throughout the year." In the beginning of the "Form of Prayer to be used at Sea," there is also this rubric, "The Morning and Evening Service to be used daily at Sea, shall be the same which is appointed in the Book of Common Prayer.” And the next rubric is, "These two following Prayers are to be also said in Her Majesty's Navy every day.”

OF CEREMONIES.

This justification of the course taken at the Reformation with respect to the Ceremonial part of Divine Worship was probably written by Archbishop Cranmer, being included in some early lists of his works. It was originally inserted at the end of the Prayer Book, and was followed by some ritual directions reprinted below. In 1552, the part "Of Ceremonies" was placed after the Preface, and these ritual directions were omitted. "Certain Notes for the more plain Explication and decent Ministration of Things contained in this Book.

"In the saying or singing of Matins and Evensong, baptizing and burying, the Minister, in parish churches and chapels annexed to the same, shall use a surplice. And in all cathedral churches and colleges, the Archdeacons, Deans, Provosts, Masters, Prebendaries, and Fellows, being Graduates, may use in the quire, beside their surplices, such hood as pertaineth to their several degrees, which they have taken in any university within this realm. But in all other places, every minister shall be at liberty to use any surplice or no. It is also seemly, that Graduates, when they do preach, should use such hoods as pertaineth to their several degrees.

"And whensoever the Bishop shall celebrate the holy Communion in the church, or execute any other public ministration, he shall have upon him, beside his rochette, a surplice or albe, and a cope or vestment; and also his pastoral staff in his hand, or else borne or holden by his chaplain.

As touching kneeling, crossing, holding up of hands, knocking upon the breast, and other gestures, they may be used or left, as every man's devotion serveth, without blame.

"Also upon Christmas Day, Easter Day, the Ascension Day, Whit-Sunday, and the feast of the Trinity, may be used any part of Holy Scripture hereafter to be certainly limited and appointed, in the stead of the Litany.

"If there be a sermon, or for other great cause, the Curate, by his discretion, may leave out the Litany, Gloria in Excelsis',

The omission of this is not quite so strange as it seems at first: "Ab Adventu Domini usque ad Nativitatem ejus [ab Septuagesima usque in Cœnam Domini, cap. xlvii.], Te Deum Laudamus, Gloria in Excelsis Deo, Ite missa est, dimittimus, quia major gloria Novi Testamenti, quam Veteris, cujus typum infra Adventum Domini observamus." Micrologus de Ecc. Observat. cap. xxx. It was likewise omitted in Septuagesima and on Innocents' Day. There was also a limitation of its use on Palm Sunday, "in Ecclesiis in quibus chrisma conficitur, et non in aliis "[Durand. Ration. div. off. vi. 75. 2] and one of the first rubrics in the Sacramentary of St. Gregory is, "Quando vero Litania agitur, neque Gloria in Excelsis Deo, neque Alleluia canitur."

Some entered into the Church by undiscreet devotion, and such a zeal as was without knowledge; and for because they were winked at in the beginning, they grew daily to more and more abuses, which not only for their unprofitableness, but also because they have much blinded the people, and obscured the glory of God, are worthy to be cut away, and clean rejected: Other there be, which although they have been devised by man, yet it is thought good to reserve them still, as well for a decent order in the Church (for the which they were first devised), as because they pertain to edification, whereunto all things done in the Church (as the Apostle teacheth) ought to be referred.

And although the keeping or omitting of a Ceremony, in itself considered, is but a small thing; yet the wilful and contemptuous transgression and breaking of a common order and discipline is no small offence before God. Let all things be done among you, saith St. Paul, in a seemly and due order: The appointment of the which order pertaineth not to private men; therefore no man ought to take in hand, or presume to appoint or alter any publick or common Order in Christ's Church, except he be lawfully called and authorized thereunto.

And whereas in this our time, the minds of men are so diverse, that some think it a great matter of conscience to depart from a piece of the least of their Ceremonies, they be so addicted to their old customs; and again on the other side, some be so new-fangled, that they would innovate all things, and so despise the old, that nothing. can like them, but that is new: It was thought expedient, not so much to have respect how to please and satisfy either of these parties, as how to please God, and profit them both. And yet lest any man should be offended, whom good reason might satisfy, here be certain causes rendered, why some of the accustomed Ceremonies be put away, and some retained and kept still.

Some are put away, because the great excess and multitude of them hath so increased in these latter days, that the burden of them was intolerable; whereof St. Augustine in his time complained, that they were grown to such a number, that the estate of Christian people was in worse case concerning that matter, than were the Jews. And he counselled, that such yoke and burden should be taken away, as time would serve quietly to do it. But what would St. Augustine have said, if he had seen the Ceremonies of

the Creed, the Homily, and the Exhortation to the Communion."

There was a rubric printed at the beginning of the Communion Service relating to the same subject: and as all three documents are of the same date (A.D. 1549), it also is here reprinted, so as to bring them under one view:

"Upon the day, and at the time appointed for the ministration of the holy Communion, the Priest that shall execute the holy ministry, shall put upon him the vesture appointed for that ministration, that is to say, a white albe plain, with a vestment or cope. And where there be many Priests or Deacons, there so many shall be ready to help the priest in the ministration, as shall be requisite; and shall have upon them likewise the vestures appointed for their ministry, that is to say, albes with tunicles."

The subject of Ceremonies being dealt with at large in the Ritual Introduction, it is not necessary to go into much detail respecting this document; but a few notes are annexed pointing out the principles which actuated the Reformers of 1549 as they are indicated in their explanation or apology.

institution of man] The distinction implied in these words shows that Archbishop Cranmer and his associates did not consider themselves at liberty to alter any ceremonies of Divine Institution, such as the Laying on of Hands, or the breaking of the Bread in the Consecration of the Holy Eucharist.

turned to vanity and superstition] The primitive love-feasts

and the kiss of peace are illustrations of this assertion; so also is the excessive use of the sign of the Cross, which provoked a recoil equally superstitious, leading to the disuse of it altogether.

Some entered.... by undiscreet devotion] Of such a kind were the ceremonies connected with images, and even with relics. These ceremonies were prompted, in the first instances, by the best of feelings; but, in the course of time, they became perverted into usages which can hardly be distinguished from idolatry, and thus "obscured the glory of God" instead of presenting it more clearly to the eyes of His worshippers.

Some are put away, because the great excess] The minute directions given in the rubrics of the old Service-books often occupy page after page, while the prayers to which they are annexed occupy only a few lines; and it must be a matter of grave doubt, whether any more than a small fraction of the ceremonies latterly used in the celebration of the Holy Eucharist were intelligible to any but experienced priests. Their excess had become insupportable both to the clergy and the people, and the meaning of many had quite passed away. Nor is there any reason to doubt the assertion that many ceremonies were so abused through ignorance on the one hand, and corruption on the other, "that the abuses could not well be taken away, the thing remaining still;" a state of things had in fact grown up

1 Aug. Ep. 55 ad Januarium, c. xix. § 35 (al. Ep. 119).

unto us.

late days used among us; whereunto the multitude used in his time was not to be compared? This our excessive multitude of Ceremonies was so great, and many of them so dark, that they did more confound and darken, than declare and set forth Christ's benefits And besides this, Christ's Gospel is not a Ceremonial Law (as much of Moses' Law was), but it is a Religion to serve God, not in bondage of the figure or shadow, but in the freedom of the spirit; being content only with those Ceremonies which do serve to a decent Order, and godly Discipline, and such as be apt to stir up the dull mind of man to the remembrance of his duty to God, by some notable and special signification, whereby he might be edified. Furthermore, the most weighty cause of the abolishment of certain Ceremonies was, That they were so far abused, partly by the superstitious blindness of the rude and unlearned, and partly by the unsatiable avarice of such as sought more their own lucre, than the glory of God, that the abuses could not well be taken away, the thing remaining still.

But now as concerning those persons, which peradventure will be offended, for that some of the old Ceremonies are retained still: If they consider that without some Ceremonies it is not possible to keep any Order, or quiet Discipline in the Church, they shall easily perceive just cause to reform their judgments. And if they think much, that any of the old do remain, and would rather have all devised

anew: Then such men granting some Ceremonies convenient to be had, surely where the old may be well used, there they cannot reasonably reprove the old only for their age, without bewraying of their own folly. For in such a case they ought rather to have reverence unto them for their antiquity, if they will declare themselves to be more studious of unity and concord, than of innovations and new-fangleness, which (as much as may be with true setting forth of Christ's Religion) is always to be eschewed. Furthermore, such shall have no just cause with the Ceremonies reserved to be offended. For as those be taken away which were most abused, and did burden mens consciences without any cause; so the other that remain, are retained for a Discipline and Order, which (upon just causes) may be altered and changed, and therefore are not to be esteemed equal with God's Law. And moreover, they be neither dark nor dumb Ceremonies, but are so set forth, that

man may understand what they do mean, and to what use they do serve. So that it is not like that they in time to come should be abused as other have been. And in these our doings we condemn no other Nations, nor prescribe any thing but to our own people only: For we think it convenient, that every Country should use such Ceremonies as they shall think best to the setting forth of God's honour and glory, and to the reducing of the people to a most perfect and godly living, without error or superstition; and that they should put away other

which required strong measures for its reformation: a state of things moreover, to which the present age can never offer a parallel; since, although it is possible to conceive of a great increase in the ceremonies used by the Church, that increase could never again be accompanied by the same ignorance.

But now as concerning those persons] Extreme and superstitious opinions against ceremonies were beginning to be as great a trouble to the Church as the extravagant and superstitious use of them had been. The principles here enunciated against the enthusiasts who held them are: (1) That some ceremonies are absolutely essential to the order and decency of Divine Service. (2) That to invent new ones altogether would be as presumptuous as unnecessary. (3) That the old ones which were retained under the new system of the Church of England were of an edifying kind. (4) That the ceremonies retained

were never likely to be abused as those which were set aside had been.

we condemn no other Nations] This excellent sentence strongly illustrates the temperate spirit in which the official work of the Reformation of the Church of England was conducted. Recognizing the right which a national Church possessed to make such changes as may be expedient (subject to the retention of Catholic essentials), the Reformers acted upon it; but they also recognized it for other Churches as well as for that of England, and claimed to be the advocates of change and reconstruction only within the bounds of their legitimate jurisdiction. So sound a principle deserves the highest respect, and should be acted upon at all times. Had it been adhered to by the foreign party as well as by the official guides of the Reformation, a great schism would have been prevented.

THE

HE Psalter shall be read through once every Month, as it is there appointed, both for Morning and Evening Prayer. But in February it shall be read only to the Twenty-eighth, or Twenty-ninth day of the Month.

And, whereas January, March, May, July, August, October, and December, have One-and-thirty days apiece; It is ordered, that the same Psalms shall be read the last day of the said months, which were read the day before: So that the Psalter may begin again the first day of the next month ensuing.

And, whereas the cxixth Psalm is divided into xxii Portions, and is overlong to be read at one time; It is so ordered, that at one time shall not be read above four or five of the said Portions.

And at the end of every Psalm, and of every such part of the cxixth Psalm, shall be repeated this Hymn,

Glory be to the Father, and to the Son: and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be world without end. Amen.

:

The old system of the Church of England, in respect to the reading of Holy Scripture in Divine Service, was very similar throughout all the offices in which it was read, to that now retained only in the Communion Service. Short selections were made from different books of the Holy Bible, and these were read successively (sometimes three, and at others nine), "responds," or short anthems (intended to answer in character to the Lesson read), being sung after each. But the whole of the

The New Testament is appointed for the second Lessons at Morning and Evening Prayer, and shall be read over orderly every year thrice, besides the Epistles and Gospels; except the Apo

Lessons of the day were rarely taken from Holy Scripture, some being usually extracts from Patristic writings, or the Lives of Saints.

The responsory system of reading Holy Scripture is still retained in its old form in the case of the Ten Commandments when said at the Communion Service: but one of the principal changes made in 1549, was the substitution for it of longer and continuous lessons,-generally whole chapters, with responsory Canticles, sung at the end only. No doubt this was a return to ancient practice, as it is said to be in the original preface to the