experience of centuries;( c) by examination of the ceremonial on its own merits, as to clearness, simplicity, and unlikelihood of abuse. On this question it is interesting to compare Hooker's statement in his Ecclesiastical Polity( book v., cc. 6-10) of the principles on which all Ceremonial ought to be judged. It is also suggested that it is not immutable, and may be modified, not by individual vagary, but by the authority which imposed it; as was, in fact, done in subsequent Revisions.

Lastly, in strict accordance with the actual course of the English Reformation, all authority to condemn other nations is repudiated, and the action of the Church of England is justified as taken independently for the edification of its own people; though, of course, not without consideration of what was done elsewhere.

The Order how the Psalter is appointed to be read.

The" division of the Hebrews" is named in contradistinction from the division of the Greek Septuagint and Latin Vulgate. In this latter, what we call Psalms ix. and x. form one Psalm( Ps. ix.), and our cxlvii. Psalm is divided into two( as Psalms cxlvi., cxlvii.).

The" Great Bible" was the last of the English translations put forth under Henry VIII.( 1539-40),( following Tyndale's, Cover­dale's, and Matthew's Bibles); and formally authorized to be set up and read in Churches. Its translation of the Psalter is less accurate than our Authorized Bible Version, but perhaps more flowing and rhythmically beautiful.

It may be noted that one clause of the next section properly belongs to this- providing that, on occasions appointed by the Ordinary, and with his consent, Proper Psalms may supersede the regular Psalms of the day.

The Order how the rest of holy Scripture is appointed to be read. Of these directions the second has been modified, and the 4th, 5th, 7th, and 8th added to suit the New Lectionary of 1871.

The chief differences of the Old from the New Lectionary in the Common Lessons are the following:-( a) According to the Old Lectionary, the New Testament was to be read thrice in the year, omitting the Apocalypse altogether from the Order of Common Lessons, the Gospels and Acts being always read in the Morning, and the rest in the Evening Services;( b) the selection from the Old Testament was different, reading the books more continuously, but omitting altogether the Books of Chronicles, introducing only four chapters of Leviticus, and nine of Ezekiel, and adding a con­siderable number of Lessons from the Apocryphal Books.

In respect of the Proper Lessons,( a) the selection differed con­siderably in the Lessons for Sundays, much more in the Lessons for Holy days.( b) The provision for alternative First Lessons at Evensong, and the use of a Second Lesson by choice from the Gospels at a second Evensong, had then no existence.( c) The case of coincidence of Holy days with Sundays was not provided for. The rule now given is a simple substitute for the elaborate rules of the ancient Service books. It singles out for necessary preference over the Holy day, Advent Sunday, Easter- Day, Whit­Sunday, and Trinity Sunday; in all other cases it leaves the choice to the Minister.

11