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6] ST. LEONARD, DEACON AND CONFESSOR.—This saint was in seeing in him the germ of good, ordained him deacon and priest, his youth a nobleman of high station in the court of Clovis I., and foretold that he would one day succeed him in the see of King of France. Being converted by St. Remigius, he resolved Tours. Before the death of St. Martin a crisis came about in the to embrace the religious life, notwithstanding the earnest impor. spiritual life of Britius. Having been severely rebuked by his tunity of the King. After remaining some time in the monastery master, he reviled him in return, but soon repented, and bitterly of Micy, near Orleans, he retreated to a hermitage in a forest near lamented his former evil ways. On the death of St. Martin he Limoges, converting many as he went along. He was not allowed was elected to succeed him, but his former sins were visited on to remain here in solitude; for many hearing of his fame flocked | him in this world, for he was grossly slandered, and banished to him, and eventually a monastery arose on the spot, over which from his see for seven years. He then returned, and remained in he presided, and which was endowed by the King with a great quiet possession for seven years more, after which he died, A.D. part of the surrounding forest. He always took a great interest 444. He was buried near to St. Martin, in a chapel which he in prisoners and captives; and it is said that King Clovis granted had himself built over the tomb of his spiritual father. He is him the privilege of releasing all whom he deemed worthy. Hence represented as a Bishop with a child in his arms, or with burning he became the patron of prisoners. He died in peace A.D. 599, coals in his hands or chasuble, in allusion to the belief that he and became very famous both in France and in England. He is was the first to undergo the Fiery Ordeal which afterwards became sometimes represented as a deacon, and sometimes as a Benedic so general among Northern nations. [Sar. Ep. and Gosp.: Wisd. tine abbot, with pastoral staff and book. Often he has chains or x. 10–14. St. Luke xix. 12—28.7 fetters in his hands, or a prisoner chained near him. [Sar. Ep. 15] ST. MACHUTUS, BISHOP.—This saint, known also as St. and Gosp. : Ecclus. xxxix. 549. St. Luke xi. 33–36.]

Malo, (a Welshman,) was baptized and educated by the Irish Abbot 11] ST. MARTIN, BISHOP AND CONFESSOR.-St. Martin was the of a monastery in the valley of Llan Carvan, where he was born. son of a Roman military tribune in Constantine's army, and was During the civil commotions of the age he fled into Brittany, born in Hungary about A.D. 316. He became a catechumen and there led an ascetic life in an island, whence he used to go while yet a child, and was compelled to enter the army in his and preach to the pagans on the mainland. About A.D. 541 he fifteenth year, but nobly gave away in alms the whole of his pay - was appointed Bishop of Aleth, but was driven by persecution to except what he required for his subsistence. The well-known take refuge in Aquitaine. In his old age he was enabled to story of his dividing his military cloak with his sword, and giving visit his people again, and give them his blessing. He died A.D. half to a poor naked beggar at the gate of Amiens, is recorded by 564, while on his way to visit St. Leontius, Archbishop of Saintes, St. Sulpicius. It is said that he afterwards saw in a dream our who had befriended him in his exile. The town of St. Malo is Lord in the half of the cloak he had given to the poor man, and named from his body having once rested there. He is represented thought he heard Him say, “ Martin, who is but a catechumen, as a Bishop, with a child at his feet. [Sar. Ep. and Gosp. : Ecclus. hath covered Me with this garment.” This dream at once deter xliv. 17. 20-23 ; xlv. 6, 7. 15, 16. St. Luke xix. 12—28.] mined him to receive holy Baptism, being about eighteen years old. 17] HUGH, BP. OF LINCOLN.-St. Hugh, or Hugh de Grenoble, Two years after this he sought his discharge, but being reproached was born of a noble Burgundian family, A.D. 1140. Ordained at with cowardice, he offered to face the enemy unarmed at the the age of nineteen, he joined the Carthusians, or Reformed Benehead of his troop, protected only by the sign of the Cross. dictines, and about A.D. 1181 came to preside over the first CarPeace ensuing, he was released from further service. He then thusian monastery in Britain, at Witham, in Somersetshire, at the retired into solitude, from which he was withdrawn by St. Hilary, request of its royal founder, Henry II. Five years after, the see of Bishop of Poictiers, who wished to ordain him deacon, but he Lincoln having been long vacant, the King directed the dean and would only consent at that time to be an exorcist. While on his chapter to elect a new bishop, and to his great satisfaction they way to visit his parents he was attacked by robbers, one of whom decided on the Prior of Witham. He reluctantly accepted his was converted on the spot. His mother and many of his coun. new office; but, once consecrated, discharged his episcopal duties trymen were also converted, but his father remained a Pagan. in a most exemplary manner, yearly retiring, however, to his old He now met with great persecution from the Arians, who being monastery, and living as a brother, with no other distinction at the height of their power, had succeeded in expelling St. than the episcopal ring. He was overtaken by his last illness on Hilary from his bishopric, A.D. 356. St. Martin retired into his way back, after one of these visits, and died Nov. 17, A.D. solitude near Genoa, but about A.D. 360 rejoined St. Hilary, who 1200, as the clergy were singing the Compline Nunc Dimittis in had been restored to his see, and founded a monastery, said to his presence. He was solemnly buried in Lincoln Minster, a great have been the first in Gaul. The see of Tours becoming vacant, part of which had been built under his direction ; and two years he was obliged against his will to accept it, but he determined to afterwards his body was translated to the shrine behind the high live a hermit's life notwithstanding. This, as in the case of St. altar. He is represented in the Carthusian habit, with cope, Leonard, ended in his gathering around him a large number of mitre, and pastoral staff, and has the swan by his side, or three recluses, which led to the establishment of one of the largest flowers in his hand, or is defended from lightning by an angel. abbeys in France. St. Martin died November 8th, A.D. 397, It is a curious fact that in some Lincolnshire churchwardens' and was buried at Cande, a monastery at the extremity of his accounts, of the time of Queen Elizabeth, are frequent entries diocese. (See July 4th.] St. Martin's cope (cappa) used to be relative to ringing the bells on the 17th of November, the annicarried into battle, and kept in a tent where Mass was said; versary of her accession, but that it is almost always called St. hence the origin of the term capella, as applied to places for reli

Hugh's Day. In Clee Church is a venerable memorial of gious services other than parish churches. In process of time, a St. Hugh in the original dedication inscription : H · ECCLIA . blue banner, divided to represent St. Martin's cloak, was carried DEDICATA · ER · IN · HONORE · S'CE · T'NITATIS · ET instead, until it in turn was eclipsed by the famous Oriflamme, or S'CE · MARIE V. III. N.MARTII · A · DNO · HVGONE banner of St. Denys. The ancient Gauls held St. Martin in such LINCOLNIE'SI· EP'O· ANNO· AB · I'CARNACIONE. DNI veneration that they even reckoned their years from the day of

| M.C. XC. II° + TE'PORE · RICARDI · REGIS. [Sar. Ep. his death. “Martinmas” is still one of the four Cross-quarter and Gosp. : Ecclus. xlv. 1–5. St. Mark xii. 33–37.] days, coinciding with the Roman Vinalia ; hence, perhaps, the 20] ST. EDMUND, KING AND MARTYR.–This Saxon saint was origin of Martinmas festivities. There are no less than 160 born A.D. 841, and was crowned King of East Anglia in the churches dedicated to St. Martin in England alone, and he was fourteenth year of his age. He lived a most saintly life; and still more popular in France. He is generally represented divid. restored the churches and monasteries that had been destroyed in ing his cloak with the beggar. [Sar. Ep. and Gosp. : Ecclus. xliv. the recent wars. About A.D. 870, the Danes made an incursion 17. 20, 21-23; xly. 6, 7. 15, 16. St. Matt. xxv. 14-23.] on our eastern shores, ravaging churches and monasteries wherever

137 ST. BRITIUS, BISHOP.-St. Britius, or Brice, was an inmate they came. Edmund gave them battle, but finding it a hopeless of the religious house presided over by St. Martin, but gave much case, fled to a church, and earnestly prayed for constancy in the offence by his irregularities of conduct. St. Martin, however, sufferings which he saw impending. The Danes dragged him

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THE MINOR HOLYDAYS OF NOVEMBER (continued). forth, and scourged him; then binding him to a tree, they pierced, always been believed to be the “ fellow-labourer” mentioned by him to death with many arrows, and having cut off his head, cast St. Paul (Phil. iv. 3) as having his name “written in the Book of it into a thicket. Here it was found about a year after, and Life." From his having been contemporary with the Apostles, placed with his body. In A.D. 903 his remains were translated he is reckoned among the “Apostolical Fathers," and is called to the place now called Bury St. Edmunds, where an abbey was “ Clemens Romanus," to distinguish him from Clement of Alexanfounded. He is represented crowned, clothed, tied to a tree, full dria. In A.D. 91 he was made third Bishop of Rome, where he of arrows, and frequently with the arms of the abbey (az. 3 remained through the persecution of Domitian. About A.D. 96, crowns or, each pierced with two arrows in saltier of the second). the year of this tyrant's death, St. Clement wrote his First Epistle By this and the crown he is distinguished from St. Sebastian, to the Corinthians, which was publicly read in the Churches, and who is moreover represented almost without clothing. [Sar. Ep. for a long time esteemed almost equally with the Canonical Episand Gosp. : Ecclus. Xxxi. 8–11. St. Luke xiv. 26–33.7

tles. He probably suffered under Trajan, about A.D. 100, being 22] St.CECILIA, VIRGIN AND MARTYR.—The name of St. Cecilia cast into the sea bound to an anchor, which is his distinguishing has always been dear in connexion with music, of which she is emblem, as may be seen in several parts of the church and parish considered the patron. Very little, however, is known about her of St. Clement Danes, in the Strand, London. [Sar. Ep. and personal history, which is much mixed up with legends. Dryden Gosp. : Phil. iv. 1-3. St. Luke xix. 12–28.] alludes to one of these legends in the well-known lines :

25] St.KATHARINE, VIRGIN AND MARTYR.–There is very little

reliable information respecting St. Katharine, but she has always “He raised a mortal to the skies, She drew an angel down."

been highly venerated in both East and West. She is said to

have been royally descended, and of great learning and ability, Her husband Valerian had been converted through her, and suf- so that she confuted even heathen philosophers, with whom she fered martyrdom with her, A.D. 230, or, according to some, about had to dispute before Maximin the Emperor, and was the means fifty years earlier. A church was dedicated to her honour at of their conversion. They, confessing Christ, were burnt to Rome early in the sixth century, and still gives a title to a Car- death, but the saintly woman was reserved for a further trial. dinal. It appears pretty certain that her body was discovered Refusing to sacrifice her chastity to the last of the tyrant, she there A.D. 1599. The “Acts of St. Cecilia” describe her as was first torn on spiked wheels, and then slain with a sword. In having been frequently employed in music, and accordingly she the eighth century her body was translated to the monastery of is represented singing, and playing on a small organ or other Mount Sinai by holy monks, who in mediæval legends were transinstrument. She is also figured as being scalded to death in a formed into angels. St. Katharine is accounted the patron of caldron, or holding a sword as well as a musical instrument. secular, as St. Jerome is of theological, learning. She is repreSar. Ep. and Gosp.: Ecclus. li. 9–12. St. Matt. xii. 44–52.] sented crowned, with the martyr's palm, or a book, or sword, in

237 ST. CLEMENT, BISHOP OF ROME, AND MARTYR.- We know her hand, and the spiked wheel by her side. [Sar. Ep. and Gosp.: very little about the early history of St. Clement, but he has | Ecclus. li. 1–8. St. Matt. xiii. 44–52.]

THE MINOR HOLYDAYS OF DECEMBER. 67 ST. NICOLAS, BISHOP AND CONFESSOR.–St. Nicolas was a mother was not aware of this, and wished her to marry the native of Patara, in Asia Minor; and having grown up in the fear youth; but being restored from dangerous sickness at the prayers of God, was appointed abbot of the monastery of the Holy Zion. of her daughter, no longer opposed her resolution, of which, Some time after this he was made Bishop of Myra, in Lycia, and indeed, she now became aware for the first time. St. Lucy then here acquired a great reputation for sanctity and deeds of charity. sold all her goods to feed the poor, and openly professed her He died A.D. 342, and was buried in his church at Myra, whence dedication to Christ. The young nobleman now hated her, and his remains were carried off, in A.D. 1087, to Bari on the Adriatic, accused her before the Governor Paschasius, during the Dio. for fear they should be desecrated by the Mohammedans. This clesian persecution. She boldly confessed Christ before her was done by some merchants, and St. Nicolas has hence been judges, and was condemned to what was far worse than death, accounted the patron of merchants and seafaring men. Many of but was delivered by God. After this she was tortured by fire, and the churches dedicated to him are at seaport towns. He is also her flesh torn with hot pincers, soon after which she died in prison, considered the patron of children and schoolboys, from his re- without having failed in her most severe trial, about A.D. 304. markable humility and simplicity, and because he took great St. Lucy bears the martyr's palm, a lamp, in allusion to her name, interest in their instruction. He is represented as a Bishop, and a book, or dish, on which are two eye-balls, while sometimes with three golden balls, the original significance of which is not rays of light are emitted from a wound in her throat. She also known; also with children around him being raised to life from has the pincers fastened on to her breast. The festival of St. a tub, in which their murdered bodies had been concealed; also Lucy regulates the Ember Days in December. [Sar. Ep. and with an anchor or ship. The mediæval ceremonies connected Gosp. : Ecclus. li. 9–12. St. Matt. xiii. 44–52.7 with the “Boy-bishop” began on St. Nicolas' day, and lasted till 16] O SAPIENTIA.—These words mark the first of the days on Childermas or Holy Innocents' day. [Sar. Ep. and Gosp. : Ecclus. | which the eight Greater Antiphons were sung. [See p. 76.] xliv. 17–23 ; xlv. 6, 7. 15, 16. St. Matt. xxv. 14—23.]

31] ST. SILVESTER, BP. OF ROME, AND CONFESSOR.-St. Silves87 CONCEPTION OF THE B. V. M.-It appears probable that ter was born at Rome in the latter part of the third century, and a belief in the “Immaculate Conception” led to the original was ordained priest just before the Dioclesian persecution, during institution of this festival, though it may be regarded as cele. which he was well known among the faithful for his zeal and brating the joyful dawn of the Incarnation of our Lord without piety. He was made Bishop of Romo A.D. 314, and was sumany particular reference to the novel doctrine. Its observation moned to attend the Councils of Arles and Nice, but was unable began in the East in early times, but did not become general through weak health to be present in person. Having filled the in the West till the fifteenth century. Its introduction into see for nearly twenty-two years, he died, Dec. 31, A.D. 335, and Britain has been ascribed, on doubtful grounds, to St. Anselm, was buried in the cemetery of Priscilla on the Salarian Way, long after whose time the observance of it was optional. [Sar. whence his remains were removed to a church dedicated in his Ep. and Gosp. : Ecclus. xxiv. 17-22. St. Matt. i. 1–16.] name about the end of the seventh century. There is a tra

13] ST. LUCY, VIRGINAND MARTYR.–St. Lucy was the daughter dition respecting him, that he restored an ox to life which had of a Christian lady in Syracuse, named Eutychia, and was born been killed by magic; and the ox is accordingly his distinguish. in the latter part of the third century. Being asked in marriage ing emblem. He is represented as a Bishop, holding the cross by a young nobleman of Syracuse, who was a pagan, she declined and book, or the portraits of St. Peter and St. Paul. [Sar. Ep. and his suit, having made a private vow of celibacy long before. Her 'Gosp. : Ecclus. 1. 1. 4,5–12. 15. 21–23. St. Matt. xxv. 14—23.]

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The ordinary daily Offices of the Christian Church were de- , righteous men offering prayers at these seasons, as if the spirived from the Jewish economy; the celebration of the Holy ritual instincts of good men were already moving in the light of Eucharist being the distinctive devotional characteristic of Chris. | the Cross. “But to us, dearest brethren,” he says, “ besides the tianity. As David sang, “seven times a day do I praise Thee” | hours of ancient time observed, both seasons and sacraments of [Ps. cxix. 164]; and as Daniel “kneeled upon his knees three prayer are increased in number. In the morning we must pray," times a day, and prayed, and gave thanks before his God” (Dan. | not waiting, that is, for the third hour, " that the Resurrection vi. 10], so down to that period during which the old and the of the Lord may be commemorated with an early worship. This new economy overlapped each other, a constant habit of praise of old the Holy Spirit set forth in the Psalms, saying, My King and prayer in connexion with the morning and evening sacrifice, and My God, unto Thee will I cry: My voice shalt Thou hear in and at other hours of the day, was maintained in the Temple at the morning; in the morning will I stand before Thee, and will Jerusalem, and in the Synagogues elsewhere. The Apostles con- look up.' (Ps. v. 2.] And again, by the prophet the Lord saith, tinued the practice of devout Jews, and are spoken of in the book Early in the morning shall they seek Me, saying, Come and let of their Acts as being in the Temple at the hour of prayer, or as us return unto the Lord our God.' (Hosea vi. 1.] At sunsetoffering their prayers elsewhere at the same hour. It was while ting likewise, and the close of day, needful is it that we should “they were all with one accord in one place” at “the third hour | again pray. For as Christ is the true Sun and the true Day, of the day” (Acts ii. 1. 15] that the Holy Ghost descended upon when at the going down of this world's sun and light we make them : “ Peter went up upon the house-top to pray about the prayer and petition that the day may again return unto us, we sixth hour" [Ibid. x. 9]: “Peter and John went up together are petitioning for that coming of Christ, which will give to us into the temple at the hour of prayer, being the ninth hour" the grace of the Light eternal.” [Cyprian. de Orat. Dom. xxü.] [Ibid. iii. 1]: “at midnight Paul and Silas prayed and sang In the Apostolical Constitutions the same habit of the Church is praises unto God ” [Ibid. xvi. 25]: and in the early zeal of their referred to in very distinct terms: “Ye shall make prayers .... first love all the believers "continued stedfastly .... in the In the morning giving thanks, because the Lord hath enlightened prayers” [rais #pocevxais] “ daily with one accord in the you, removing the night, and bringing the day : at the third Temple” [Ibid. ii. 42. 46), as a regular part of the system of hour, because the Lord at that time received sentence from that fellowship into which they had been baptized.

Pilate ; at the sixth hour, because in it He was crucified; at the When the habits of the Church began to be settled, it appears ninth hour, because all things were shaken when the Lord was that the opening and the close of each day were appointed as the crucified, trembling at the audacity of the impious Jews, not principal hours of prayer; and that the three intermediate times, enduring that their Lord should be insulted; at evening giving the third, sixth, and ninth hour, were still recognized, and marked thanks, because He hath given the night for rest from our by public worship. Tertullian, after giving the Scriptural ex- daily labours; at cock-crowing, because that hour gives the glad amples cited above, goes on to say that though these “stand tidings that the day is dawning in which to work the works of simply without any precept for their observance, yet let it be light.” (Apostol. Constit. viii. 34.] thought good to establish any sort of presumption which may No account has come down to us which tells exactly of what both render more strict the admonition to pray, and, as it were these Primitive daily Offices consisted; but St. Basil in the by a law, force us away sometimes from our business to this fourth century speaks of them as being made up of psalmody service, (even as was the custom of Daniel also, according no mingled with prayers, and specifies the nineteenth psalm as one doubt to the rule of Israel,) that so we should pray at least not which was invariably used at the sixth hour. The fifty-first seldomer than three times a day, we who are debtors to the psalm is also shown, from him and other writers, to have been Three, the Father, and the Son, and the Holy Ghost, exclusive, constantly used in the night service; and the sixty-third was that is, of the regular prayers which are due, without any ad called the “Morning Psalm,” being used at the beginning of the monition, at the beginning of day and night.[Tert. de Orat. early service. The “Gloria in Excelsis" is also spoken of by St. ix. 26.] In his treatise on fasting he also calls the third, sixth, Chrysostom as “the Morning Hymn" (see note in Communion and ninth hours, “ Apostolic hours of prayer." St. Cyprian Service), and the repetition of the Kyrie Eleison many times refers to the habits of Old Testament saints, and draws the seems to have formed another part of these ancient services. rational conclusion that the events of the Gospel gave proof that The daily Offices of the Eastern Church are of greater antithere was a “sacrament,” or mystery, in the ancient practice of l quity than those of the Western, and there is little doubt that they represent, substantially, the form into which the Primitive at the present day these seven hours are aggregated into three, Offices for the hours of Prayer eventually settled down! Suffi- or even two services, so it is probable was the case, to a great cient points of resemblance have been traced between these and extent, in the Mediæval Church of England, and the whole seven the daily prayers used under the Jewish economy, to make it | were only kept by a small number of the most strict among the almost certain that the former were originally derived from the Clergy and religious. The Reformers condensed the seven hours, latter. But there are also many particulars in which the instead of aggregating them, and thus gave us Mattins and Western daily Offices, and especially those of the English Evensong, as in the manner shown by the Table at p. xxix. At Church 3, are analogous to those of the East, and although they the same time, the publication of Edward VI.'s and Queen cannot be traced higher, in their familiar form, than the Rule of Elizabeth's Primers showed that they by no means intended to St. Benedict (A.D. 530], it can hardly be doubted that men like hinder, but rather to encourage those who still wished to observe SS. Benedict and Gregory would build upon the old foundations the ancient hours of Prayer : and the Devotions of Bishop Cosin, of Primitive Services, such as those now represented by the hours with other Manuals framed on the same model, have given many of the Eastern Church. In the Ancient Sacramentaries there are devout souls the opportunity of supplementing the public Mattins several series of Collects for daily use : one set of twenty-three in and Evensong with prayers at other hours that equally breathed that of St. Gregory, being entitled “Orationes de Adventu Do the spirit of the ancient Church. mini quotidianis diebus :” another, of twenty, apparently for Lent, In making this change the Reformers were doubtless endeabeing headed “Orationes pro peccatis ;” a third of many more invouring to secure by a modification of the Services what the number being called “Orationes quotidianæ." There are also theory of the Church had always required, the attendance of the other sets in the same Sacramentary, “ad Matutinos lucescente Laity as well as the Clergy at the Daily Offices of Praise and die,” “Orationes Matutinales," “ Vespertinales,” and “ad Com Prayer. From very early days the Church of England had en. plotorium.” What place such Collects occupied in the daily joined the Laity to be present at them, as may be seen in the Offices is not quite clear, but they plainly show that the Primi. collection of Decrees and Canons on the subject printed by tive habit of the Church was kept up, and that daily prayers

Maskell [Mon. Rit. Ang. II. xxv.-xxxi.); but these injunctions were continually being offered in the Western as well as in the appear to have been little obeyed, and their constant absence led Eastern Church. Lessons from Holy Scripture were only read the clergy to deal with the Breviary as if it was intended for in the Synagogue on the Sabbath day; in the Temple none at all their own use alone, its structure becoming so complex that none (except the Decalogue) were ever read. This custom was con but those who had been long used to handle it could possibly tinued throughout the Church even until the time of St. Gregory : follow the course of the services day by day. In forming out of Epistles and Gospels being read at the Holy Communion, but no these complex services such simple and intelligible ones as our Lessons at the hours of Prayer. St. Gregory established a system present Morning and Evening Prayer, a new opportunity was which afterwards developed into that of the Breviary Lessons, offered to the Laity of uniting their hearts and voices with but in the Eastern Church the Primitive practice of reading that of the Clergy in a constant service of daily praise and Holy Scripture at the celebration of the Eucharist, and on

prayer. Sunday only at other offices, is still maintained.

Churches without such an offering of Morning and Evening In Mediæval times the daily Offices were developed into a very Prayer are clearly alien to the system and principles of the Book beautiful, but a very complex form ; being moulded exclusively of Common Prayer; and to make the offering in the total to the capacities of clergy and laity living in communities, sepa absence of worshippers seems scarcely less so. But as every rated from the world especially for a work of prayer and praise,

Church receives blessing from God in proportion as it renders to which was seldom interrupted by the calls of other avocations. Him the honour due unto His Name, so it is much to be Those used in England differed in several important respects wished that increased knowledge of devotional principles may from the Roman Breviary“, and are supposed to have had the lead on to such increase of devotional practice as may make the same origin as the Communion Office, the lineage of which is omission of the daily Offices rare in the Churches of our land. traced at p. 147 to the Church of Ephesus. Like those of the Then indeed might the time come when the Church of England Eastern and Roman Churches, they consisted nominally of seven could say, “ Thou, O God, sentest a gracious rain upon Thine separate services or hours (see p. xxviii], but as in those churches inheritance; and refreshedst it when it was weary.” It might

look for the development of a perennial vigour springing from that “third hour of the day" when the Apostles first went

forth in the might of their supernatural endowments; and hope 1 They are given at length in Neale's Introd. Hist. of Eastern Church, vol. ii. ch. iv.

to meet with answers from on high, as sure as that which 2 Archd. Freeman's Princ. Div. Serv. i. 65. Ibid. 106. Ibid. 246. | was given to Elijah “about the time of the Evening Sacrifice."




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