Joncher's Praner Back Food дв 4668 Lord, dismiss us with Thy blessing, Take us all beneath Thy care; May we ever feel Thy presence, Thine eternal mercy share. Amen. Ghe Geacher's PRAYER BOOK: BEING The Book of Common Prayer, WITH INTRODUCTIONS, ANALYSES, NOTES, AND A COMMENTARY UPON THE PSALTER, BY THE RIGHT REV. ALFRED BARRY, D.D., Assistant Bishop in Diocese of Rochester, Late Bishop of Sydney, and Metropolitan Primate of Australia and Tasmania; AND A GLOSSARY, BY THE REV. A. L. MAYHEW, M.A.. London: EYRE& SPOTTISWOODE, QUEEN'S PRINTERS. дв 4668 Univ.- Bibl. Giessen PREFACE. IN the Introductions and Notes to the TEACHER'S PRAYER Book I have endeavoured to keep strictly to the object indicated by the title; and, without any attempt at original research or exhaustive treatment, to supply to Churchmen, and especially to those who have to give religious teaching, some knowledge of the origin, the principles, and the substance of the Prayer Book, which they are continually using, and which, perhaps through that very familiarity, is apt to be imperfectly understood. I have therefore not thought it necessary to encumber its pages, and embarrass its readers, with quotations from authorities, although I have made free use of the many excellent works, ancient and modern, on the Prayer Book itself, and on Christian Antiquities, which are now withih the reach of the student, and have embodied in the book the results of the study and teaching of some years. I have also had the advantage of being allowed to submit the sheets to the supervision of my friend and colleague, Archdeacon Cheetham; whom I have to thank for many valuable corrections and suggestions, although I must not lay on him any responsibility for what is written here. On the many controverted subjects which have necessarily presented themselves, while I have not attempted to conceal my own opinion, I have desired, as far as possible, to fix the attention of my readers mainly on what is historically certain, or is plainly expressed in the words of the Prayer Book; and on all other points to give them, not so much my judgment, as sufficient materials for forming a judgment of their own. Having done this as thoroughly and as tersely as I could, I now send the book in the earnest hope and prayer that it may conduce to the serious and intelligent use of the Prayer Book, which has been for centuries the treasure of English devotion, which, alike by its substance and by its tome, has largely determined the history of the Church of England and of English Christianity. A. SYDNEY. THE BOOK OF COMMON PRAYER, AND MINISTRATION OF THE SACRAMENTS, AND OTHER RITES AND CEREMONIES OF THE CHURCH, Nonpareil 24mo. ACCORDING TO THE USE OF The Church of England; TOGETHER WITH THE PSALTER OR PSALMS OF DAVID, POINTED AS THEY ARE TO BE SUNG OR SAID IN CHURCHES; AND THE FORM AND MANNER OF MAKING, ORDAINING, AND CONSECRATING OF BISHOPS, PRIESTS, AND DEACONS. TRADE E.& Z. MARK MON DROI PRINTED BY EYRE& SPOTTISWOODE, Printers to the Queen's most Excellent Majesty. LONDON- GREAT NEW STREET, FLEET STREET, E.C. EDINBURGH, GLASGOW, MELBOURNE, AND SYDNEY. NEW YORK- COOPER UNION, FOURTH AVENUE. ARYART MOMMOO ( MARITIH INTRODUCTION. THE English Prayer Book embodies, in tangible form, the chief principles of the English Reformation. It was no new book, drawn up by the religious leaders of the 16th century, but was mainly a reformed republication of those old Services, which had grown up through nearly a thousand years of English Christianity, being themselves developments of the Liturgies of an even remoter antiquity. So far it exemplified the famous Declaration( in the Act against suing for Dispensations at Rome, A.D. 1533), that the English Church and nation in the Reformation" intended not to decline or vary from the Congregation of Christ's Church, in things concerning the Catholic faith of Christendom, or declared by Holy Scripture and the Word of God necessary to salvation." But, at the same time, it was the assertion of a right to remodel and reform, to add to and to take from, those old Services, so as to adapt them to the needs of the people and of the age; and in this respect it implied the claim of national religious independence, under the supreme authority of God's Word, and appeal to a General Council of the Church freely chosen, which was a distinct defiance of the Papal authority, and thus a resolute, though independent, adhesion to the Reformation movement. I. MATERIALS AND HISTORY.- The materials from which it was compiled were large and various. There were, first, the Latin Service- Books; which may be, generally speaking, reduced to three, ( a) the BREVIARY, containing, besides the Calendar and Rubrical directions, the Psalms, Hymns, Antiphons, Collects, Lections,& c., to be said at the several hours of prayer, whether on ordinary days or days of special observance.( b) The MISSAL, containing its own Calendar, Rubrics, and elaborate ritual directions, the invariable part of the Order of the Communion Service or" Mass," with the variable Introits, Collects, Epistles, Gospels,& c., for various seasons of the Ecclesiastical year.( c) The MANUAL, containing the Baptismal Service, and the" Occasional Services." To these may be added the PONTIFICAL, containing the Ordination Service, and other Services, which could only be performed by a Bishop. These Service Books were voluminous and intricate, each( except the Manual) longer than our whole Prayer Book. Of these various Latin Service Books there were extant several forms or USES. St. Augustine, on his mission to England, found various Services already existing in the ancient British Church, not improbably framed on the Gallican model, which has strong affinities with the Eastern Liturgies, and differing considerably from the authorized Roman form of his time. By the wise counsel of his superior, Gregory the Great, he refrained from rigidly enforcing ritual uniformity within the sphere of his own influence; and the variety of Service, thus caused, was still further increased by the fact, that Christianity was largely diffused in the north and centre of England by independent Celtic missionaries from Scotland. To these causes is probably to be traced the co- existence ii INTRODUCTION. of various" Uses," when England became wholly Christianized. The chief of these was the" Use of Sarum," or Salisbury, drawn up by Osmond, Bishop of Salisbury, in 1085, and prevailing over the greater part of the Southern Province: There was also the " York Use," marking the independence of the old Northumbrian Christianity, the" Uses of Bangor and Hereford," probably indicating the influence of the old British Church of Wales, and others less known. With substantial identity, these Uses presented, nevertheless, some not inconsiderable variations, and did not follow strictly the Roman Use. Besides these Latin Service Books, there were issued from time to time what were called PRIMERS, vernacular Prayer Books for the people, containing nothing of the Service of the Missal or Manual; but Services for the Hours, taken from the Breviary, Selections of Psalms and Prayers, the Creed, the Lord's Prayer and Ten Commandments, the Ave Maria, a Litany,& c. Of these Primers there are various editions extant, from A.D. 1400 to King Henry's Primer of 1545, gradually increasing in fulness. They served as simple manuals of Prayer and instruction for the people, existing side by side with the Latin Offices, which were to the people as sealed books; and they were probably used largely during Service- time in the Churches, and also in private devotion at home. Now the Reformation in England, so far as it was a purely religious movement, had two great objects in view- the publication of an English Bible and of an English Service- book. The former was secured in the reign of Henry VIII., when, after the issue of Tyndale's Bible( 1525), Coverdale's Bible( 1535), and Matthew's Bible( 1537), the" Great Bible" was published by authority in 1539, set up for reading in Churches in 1541, and the Epistles and Gospels read from it in 1542. Towards the second, some steps were taken under much difficulty in the same reign. In 1540 a Psalter in Latin and English was published; in 1544 the English Litany was published; in 1547 a Communion Service, supplementary to the Mass, was prepared, but not put forth till early in 1548, after the accession of Edward vi. Meanwhile some steps were taken, both in England and elsewhere, towards reformation of the Latin Service Books. In 1516, 1531, and 1541, reformed and simplified editions of the Sarum Breviary were issued; in 1533 appeared a reformed Sarum Missal; and a reformed Breviary was published on the Continent by Cardinal Quignonez, under Papal authority, which was evidently of great use to the compilers of our Prayer Book. II. PRAYER BOOK OF 1549.- These steps were but tentative and preparatory. When the accession of Edward v1. gave a new impulse to the Reformation, it was resolved to supersede both Latin Service Books and Primers by an English Prayer Book, which should be the Prayer Book of both priests and people. This new Service Book was, speaking generally, a reformed Sarum Use, including Breviary, Missal, Manual, and Pontifical in one. But the compilers had before them the Consultatio of Archbishop Hermann, of Cologne, containing a vernacular Service, drawn up under Lutheran auspices, and accordingly in a Conservative spirit; and from this they bor INTRODUCTION. rowed in some degree. Nor did they shrink from original composition where necessary, especially of Collects, and of the hortatory elements of Service. The result was the Prayer Book of 1549. The main principles which guided the compilers were obviously these three( see the original Preface" Concerning the Service of the Church"):iii ( a) SIMPLIFICATION. The old Service Books had gradually become so long, so intricate, so full of special variations, so elaborate in ritual directions, that even to the clerics and the highly educated they were difficult, and to the people at large, even if written in English, they would have been useless. It was resolved to cut down this luxurianee, to introduce more regularity, even at the sacrifice of appropriateness and beauty, to abolish all variety of " Uses," and so to bring the new Service Book within the reach of the mass of the people, as a common standard of faith, and a common manual of devotion. ( 6) PURIFICATION, by returning as far as possible to primitive purity of doctrine, ritual, and devotion, removing the accretions of error or superstition which had grown over the old Services in mediæval times, and bringing the whole resolutely to the test of accordance with Holy Scripture. In some cases this process was carried so far as to remove some things, which were in themselves sound and Catholic, but which had become so inextricably interwoven with falsehood and corruption, that it appeared hopeless to dissociate them from these in the minds of the people. ( c) PUBLICATION, by translating them from Latin into English, so that the people should not only" assist" at the Service, but claim it as their own; and by casting them into such a form- sober in tone, uncontroversial in thought( although clear and definite in doctrine), free and simple in language- as might be sincerely and heartily adopted by all baptized members of Christ. The responsive character of the Services was made effective; the provision for systematic reading of Holy Scripture was singularly complete; the element of exhortation and teaching was considerably strengthened; and the laity were thus plainly recognised as full members of the Church, having, under due spiritual conditions, a full indefeasible right to its Services and Sacraments. The first Prayer Book of Edward VI., compiled under these guiding principles, was ordered by the first Act of Uniformity to be used on Whitsunday( June 9th), 1549. It was substantially our present book; but( putting aside mere details) it had the following differences:( i) In Morning and Evening Prayer the Introduction, Exhortation, Confession, and Absolution were not found; shewing that, as yet, the use of Public Confession and Absolution, as a rule, had not yet superseded the habitual use of Auricular Confession and special Absolution. ( ii) In the Communion Service(" commonly called the Mass") there was considerable difference both in order and substance- the book of 1549 keeping, in both, to closer accordance with the ancient liturgical forms. This difference is especially notable in the Prayer for the whole estate of Christ's Church, the Consecration Prayer, and the Words of Administration( see Notes on the Communion Service). * A 5 iv INTRODUCTION. ( iii) In the Occasional Services, the Book of 1549 retained in the Baptismal Service the use of the Exorcism, the Chrism and the Chrisome( or white garment); in the Visitation of the Sick Extreme Unction was allowed, if desired, but in terms not implying in it any sacramental character; the Funeral Service contained prayers for the soul departed, and provided specially for the celebration of the Holy Communion. In the First Book there was no Ordinal; but a form of Service was drawn up by a Commission, and authorized, in 1550, and added in a revised form to the Prayer Book of 1552. III. REVISIONS.- The changes which have brought the Prayer Book to its present form are the result of four revisions, in 1552 and 1559, in 1604 and 1662; these revisions themselves being, in some degree, reactive one against another. The character and result of each revision may here be briefly indicated, and will be noticed more in detail in notes on the several parts affected. ( A) In 1552, when the Prayer Book of 1549 had hardly yet had a full trial, a revision was pressed on by the Crown, influenced by some foreign reformers of the growing Calvinistic school, against the advice of Cranmer and his chief colleagues in the Episcopate. The objects of this revision were( 1) FURTHER SIMPLIFICATION OF CEREMONY, for which object the old Vestments were superseded by the use of the surplice alone: the additional ceremonies in Baptism were disused; the Introits, the Agnus Dei in the Communion Service, and the Post- Communion sentences struck out. ( 2) FURTHER PRECAUTIONS AGAINST SUPERSTITIONS, especially the doctrine of Transubstantiation and its consequences. This led to a reconstruction of the Communion Service, changing the order materially; omitting the Invocation of the Holy Spirit on the Elements and the Oblation; altering the words of Administration; appending the" Declaration on Kneeling" in such terms as to deny any" real and essential Presence" of Christ in the Sacrament; and disusing the word" Altar." It also led to the entire disuse of the ceremony of Extreme Unction, and to the prefixing of the Confession and Absolution to the Morning Service, probably indicating a disuse of private Confession, unless in exceptional cases. ( 3) URTHER DEPARTURE FROM OLD FORMS, which had been abused. This induced the disuse in the Communion Service and Burial Service of Commemoration of and Prayer for the Departed, and possibly combined with the first desire to suggest the disuse of ancient Ceremonies. This revised form could hardly have come into use, for in 1553 the reaction under Queen Mary abolished it altogether: but it materially affected all subsequent forms, and, in its chief points, the revision of 1552 has not been reversed. ( B) The next revision, however, was partly a reaction against it. Elizabeth, on her accession in 1558, desired to rally round the Reformation the mass of the people, even of those who desired to return to the position of the reign of Henry VIII. With this view the Prayer Book was revised in 1559; on the basis, however, not of that of 1549( which it is said that she herself desired), but of that of 1552. The chief alterations were as follows:-( 1) The royal. title of" Head of the Church" was exchanged for that of" Supreme INTRODUCTION. Governor."( 2) The Vestments of 1549 were provisionally restored. ( 3) The" black- letter Saints' Days" were added to the Calendar ( in 1561).( 4) The petition against the Pope was struck out of the Litany:( 5) The" Declaration on Kneeling" was removed.( 6) The Words of Administration in the Communion Service were altered to their present form, including the forms both of 1549 and of 1552. So revised, the Prayer Book was almost universally accepted; and it is all but certain that Pope Pius IV. offered to sanction it, if only his Supremacy could be recognised in England. It was the first Prayer Book which was used without change for any long period, and approached closely to our present book. V ( C) During this reign grew up the great Puritan partyPuritan in ritual and discipline, Presbyterian in views of Church government, and Calvinistic in doctrine. After some vacillations in policy, their resistance to the order and ritual established was held down with a strong hand during her reign. On the accession of James 1., educated as he was in a Presbyterian school, the Millenary Petition for revision was presented by the representatives of this party; the Hampton Court Conference was held under the King's presidency; and the Prayer Book once more revised in 1604. The changes, however, were small; chiefly the addition of some prayers and Occasional Thanksgivings, the restriction of Private Baptism to a" lawful minister," and the addition to the Catechism of the Exposition of the Sacraments. The demand for the adoption of the celebrated" Lambeth Articles"( embodying distinctive Calvinistic doctrine) was rejected. The only important result of the Conference was the formation of the" Authorized Version" of the Bible in 1611. On this followed speedily the dominance of the High- Church party, under James 1. and Charles I.; and subsequently the revolutionary reaction in the Long Parliament against the whole Church system; which, after the outbreak of the Civil War and the alliance of the Parliament with the Scotch Presbyterians, culminated in the abolition of the Prayer Book, and the substitution of the Directory of Public Worship in 1645, and in various Acts prohibiting the use of the Prayer Book, even in private, under severe penalties. ( D) Finally, at the Restoration in 1660, the King, in pursuance of the promise given before his return, granted to the Puritan party the Savoy Conference, to be followed by a revision of the restored Prayer Book. This revision was professedly designed for comprehension. But it was soon clear that this was nearly hopeless. On the one hand, the Presbyterians, headed by Richard Baxter, pressed for changes, which would have revolutionized the Prayer Book in many points of principle; on the other side, there was not only no desire for concession, but a disposition to change in the opposite direction. The last opportunity, therefore, of comprehension was lost, and the imposition of the revised Prayer Book of 1662 by the Act of Uniformity led to the permanent establishment of Nonconformity in England. The revision, however, was carried out with great care by a Committee of Convocation, submitted to Convocation, and sanctioned by Parliament. vi INTRODUCTION. IV. PRAYER BOOK OF 1662.- Of the numerous alterations the most important were-( 1) the prefixing of the new Preface;"( 2) the insertion( in wilful opposition to the Puritans) of certain Apocryphal Lessons( Bel and the Dragon and the History of Susanna) in the Calendar;( 3) the addition of several Prayers, e.g., the Prayer for all Conditions of Men, and the General Thanksgiving;( 4) the of the Epistles and Gospels and most other Scriptural Lections from the Authorized Version;( 5) the addition to the Church Militant Prayer of the commemoration of the faithful departed, and the insertion of various Ritual Rubrics in the Communion Service;( 6) the restoration of the" Declaration on Kneeling," with the significant change of" real and essential Presence into" corporal Presence;"( 7) the addition of the Office for Baptism of Adults, of the Forms of Prayer to be Used at Sea, and of the Services for January 30th and May 29th;( 8) the explícit enforcement of Episcopal Ordination, and some changes corresponding to this in the phrases relating to the clergy;( 9) the addition to the Baptismal Service of the Declaration on the Salvation of Baptized Infants, and on the use of the Sign of the Cross. 66 On the history and nature of this Revision see" the Preface." It will be obvious that hardly any of these indicate concession to the Puritans, that some were simply dictated by a desire for greater completeness and order, and that others tended rather to oppose and alienate those who had asked for the Revision. V. SUBSEQUENT ALTERATIONS.- The Prayer Book has never again been revised, although Revision was attempted in 1689, and has been often proposed. The only changes which have since taken place are ,( 1) The disuse( in 1859) of the State Services for November 5th, January 30th, and May 29th. ( 2) The introduction of the New Lectionary in 1871. ( 3) The introduction, by the Amendment of the Act of Uniformity in 1872, of the Shortened Service, of liberty of using other Services by sanction of the Ordinary, of license for separation of Services and use of Hymns. Thus preserving throughout the main characteristics, both of substance and style, which marked it at its first Compilation in 1549, the Prayer Book has exercised a most powerful influence, not only as determining the tone and character of English devotion, not only as forming a standard of faith and of religious thought, but also as affecting the whole development of English literature, of which, after the English Bible, it was the first great monument. Nor has its effect been confined to the English Church itself, the sister communions in Ireland and Scotland, and the daughter Churches of America and the Colonies. There can be little doubt that it has told on Christian bodies separated from the Church, wherever the English language is spoken, and even beyond this limit, wherever its numerous translations have penetrated. For the two great trophies of the Reformation, the English Bible and the English Prayer Book, we may well thank God. THE CONTENTS OF THIS BOOK. THE Preface 1. 2. Concerning the Service of the Church 3. Concerning Ceremonies, why some be abolished, and some retained 4. The Order how the Psalter is appointed to be read. 5. The Order how the rest of the holy Scripture is appointed to be read 6. A Table of Proper Lessons and Psalmis. 7. The Calendar, with the Table of Lessons.. 8. Tables and Rules for the Feasts and Fasts through the whole Year 9. The Order for Morning Prayer 10. The Order for Evening Prayer 11. The Creed of Saint Athanasius. 25. The Psalter.. 26. Forms of Prayer to be used at Sea 27. The Form and Manner of Making, Ordaining, and Consecrating of Bishops, Priests, and Deacons.. Page 7 8 28. A Form of Prayer for the Twentieth Day of June 29. Articles of Religion.... 10 11 11 12 16 12. The Litany 13. Prayers and Thanksgivings upon several occasions. 14. The Collects, Epistles, and Gospels, to be used at the Minis58 tration of the holy Communion, throughout the Year...... 15. The Order of the Ministration of the holy Communion........ 136 16. The Order of Baptism both Publick and Private 148 17. The Order of Baptism for those of Riper Years 153 18. The Catechism 156 19. The Order of Confirmation.. 159 20. The Form of Solemnization of Matrimony 160 21. The Order for the Visitation of the Sick, and the Communion of the Sick.... 22. The Order for the Burial of the Dead 23. The Thanksgiving of Women after Child- birth 24. A Commination, or denouncing of God's anger and judgments against sinners... 28 37 44 48 50 54 163 168 171 172 175 259 264 278 281 THE PREFACE. This Preface, first prefixed to the Revised Prayer Book of 1661, was written by Bishop Sanderson, and amended in some trifling points by a Committee of the Upper House of Convocation. Its main purpose is to explain the causes and effects of the Revision just completed. Glancing first at the history of the past, since 1549, it alludes to the three Revisions already made( the first under Edward VI. in 1552, the second under Elizabeth in 1559, and the third under James I. in 1604), and asserts that through all these" the main body and essentials" of the original Book of 1549" have still continued the same." The phrase ascribing to the Church of England" the middle way between two extremes" has become celebrated, being supposed to be a description of her general principle and policy. A glance at the context will, however, show that it refers simply to the policy adopted in the revisions of the Prayer Book. Next the Preface refers to the prohibition of the use of the Liturgy under the Commonwealth. This was by an order of Parliament on January 3rd, 1645," abolishing the Book of Common Prayer," and " establishing" for use in all Churches" the Directory for the Public Worship of God," followed, on August 23rd, by another Order, enjoining the surrender of all Prayer Books, and making the use of the Liturgy, even in private, punishable by fine and imprisonment. It then recites the demands made, on the Restoration of Charles II., for Revision, enforced by the publication of objections, some old and some new, against the Prayer Book ( which, never having been legally abolished, came at once back into use), and the consent of the King thereto. The Presbyterians, in fact, had presented a petition to the King, allowing the lawfulness of a Liturgy, but asking that the Prayer Book might be revised, and that some ceremonies might be abolished and the use of others made optional. Charles answered by a" Royal Declaration on Ecclesiastical Affairs," in October 1660, allowing toleration of diversity for a time, and promising a Conference, which met at the Savoy on March 25th, 1661. Of the demands for alteration then made, which were very numerous, both general and special, it is declared that those representing the two extremes- of change of fundamental principles on the one hand, and of mere frivolous objection on the other -have been rejected, and those which seemed" requisite and expedient" willingly accepted, without, however, any allowance of the objections made to the old Book, as unscriptural, unsound, or against the conscience of" a godly man." The objects of the Revision are expressly declared to be, not the satisfaction of the demands of this or that party, but" the preservation of peace and unity;"" the procuring of reverence and exciting of piety and devotion;" and" the 7 THE PREFACE. IT hath been the wisdom of the Church of England, ever since the first com piling of her publick Liturgy, to keep the mean between the two extremes, of too much stiffness in refusing, and of much easiness in admitting any variation from it For, as on the one side common experience sheweth, that where a change hath been made of things advisedly established( no evident necessity so requiring) sundry inconveniences have thereupon ensued; and those many times more and greater than the evils, that were intended to be remedied by such change: So on the other side, the particular forms of Divine worship, and the Rites and Ceremonies appointed to be used therein, being things in their own nature indifferent, and alterable, and so acknowledged; it is but reasonable, that upon weighty and important considerations, according to the various exigency of times and occasions, such changes and alterations should be made therein, as to those that are in place of Authority should from time to time seem either necessary or expedient. Accordingly we find, that in the reigns of several Princes of blessed memory since the Reformation, the Church, upon just and weighty considerations her thereunto moving, hath yielded to make such alterations in some particulars, as in their respective times were thought convenient: yet so, as that the main body and essentials of it( as well in the chiefest materials, as in the frame and order thereof) have still continued the same unto this day, and do yet stand firm and unshaken, notwithstanding all the vain attempts and impetuous assaults made against it, by such men as are given to change, and have always discovered a greater regard to their own private fancies and interests, than to that duty they owe to the publick. By what undue means, and for what mischievous purposes the use of the Liturgy( though enjoined by the laws of the land, and those laws never yet repealed) came, during the late unhappy confusions, to be discontinued, is too well known to the world, and we are not willing here to remember. But when, upon His Majesty's happy Restoration, it seemed probable, that, amongst other things, the use of the Liturgy would also return of course( the same having never been legally abolished) unless some timely means were used to prevent it; those men who under the late usurped powers had made it a great part of their business to render the people disaffected thereunto, saw themselves in point of reputation and interest concerned( unless they would freely acknowledge themselves to have erred, which such men are very hardly brought to do) with their utmost endeavours to hinder the restitution thereof. In order whereunto divers pamphlets were published against the Book of Common Prayer, the old objections mustered up, with the addition of some new ones, more than formerly had been made, to make the number swell. In fine, great importunities were used to His Sacred Majesty, that the said Book might be revised, and such alterations therein, and additions thereunto made, as should be thought requisite for the ease of tender consciences: whereunto His Majesty, out of his pious inclination to give satisfaction( so far as could be reasonably expected) to all his subjects of what persuasion soever, did graciously condescend. In which review we have endeavoured to observe the like moderation, as we find to have been used in the like case in former times. And therefore of the sundry alterations proposed unto us, we have rejected all such as were either of dangerous consequence( as secretly striking at some established doctrine, or laudable practice of the Church of England, or indeed of the whole Catholick Church of Christ) or else of no consequence at all, but utterly frivolous and vain. But such alterations as were tendered to us,( by what persons, under what pretences, or to what purpose soever tendered) as seemed to us in any degree requisite or expedient, we have willingly, and of our own accord assented unto: not enforced so to do by any strength of argument, convincing us of the necessity of making the said alterations: for we are fully persuaded in our judgments( and we here profess it to the world) that the Book, as it stood before established by law, doth not contain in it any thing contrary to the Word of God, or to sound doctrine, or which a godly man may not with a good conscience use and submit unto, or which is not fairly defensible against any that shall oppose the same: if it shall be allowed such just and favourable construction as in common equity 2 cutting off occasion" of cavil or quarrel. Of these, the second was far better secured than either the first or last. For, in fact, for purposes of conciliation and comprehension the Conference was rendered fruitless by unreasonable demands, involving a virtual reconstruction of the Liturgy on one side, and, on the other, not only an unwillingness to any concession whatever, but also a desire to make some alterations in the opposite direction. The alterations actually made are then thus summarized:( a) Amendments of the Calendars and Rubrics, for the better direction of the officiating clergy( e.g., especially, in the Ritual Rubrics in the Service of the Holy Communion);( b) verbal alteration of ambiguous or obsolete terms;( c) the use of the Authorized Version for all Scriptural passages( except the Psalter, the Decalogue, and the Sentences in the Communion Service);( d) addition of some " Occasional" Prayers and Thanksgivings( e.g., the Prayer for Parliament, for All Conditions of Men, for the Ember Weeks, the General Thanksgiving, the Thanksgiving for the Restoration of Public Peace at home);( e) addition of the Office for those at Sea, and for the Public Baptism of Adults. Besides these, however, we have the alteration of the Ornaments Rubric, the addition of the last clause to the Church Militant Prayer, the re- insertion, with significant alteration, of the Rubric on kneeling at the Holy Communion, the addition to the Baptismal Service of the Rubric on the Salvation of Baptized Infants and the Note on the Sign of the Cross, and the addition of the Services for January 30th and May 29th. Finally, the approval of the two Convocations is quoted( without any reference to Parliament), and the book commended to" the sober, peaceable, and truly conscientious sons of the Church of England." CONCERNING THE SERVICE OF THE CHURCH. This is the original Preface to the Prayer Book of 1549( with a few omissions), written, as is usually supposed, by Cranmer, and obviously suggested by the Preface to the reformed Breviary of Cardinal Quignonez, published by authority of Pope Clement VII. in 1535, which it follows in many places. I. It is notable that it lays almost exclusive emphasis on the reading of Holy Scripture, and the singing( or saying) of the Psalms, in Divine Service( only referring incidentally or by implication to the offering of Prayer and the administration of the Sacraments); and dwells with approval on the provision made by the ancient Fathers for regularity and completeness in the use of both, alike by Ministers and by the people, as a means of at once securing knowledge and" inflaming love." Of the continuous reading of Holy Scripture thus provided for, it complains that it had been broken in upon( a) by" planting in 8 CONCERNING THE SERVICE OF THE CHURCH. ought to be allowed to all human writings, especially such as are set forth by authority, and even to the very best translations of the holy Scripture itself. Our general aim therefore in this undertaking was, not to gratify this or that party in any their unreasonable demands; but to do that, which to our best understandings we conceived might most tend to the preservation of peace and unity in the Church; the procuring of reverence, and exciting of piety and devotion in the publick worship of God; and the cutting off occasion from them that seek occasion of cavil or quarrel against the Liturgy of the Church. And as to the several variations from the former Book, whether by alteration, addition, or otherwise, it shall suffice to give this general account, That most of the alterations were made, either first, for the better direction of them that are to officiate in any part of Divine Service; which is chiefly done in the Calendars and Rubricks: Or secondly, for the more proper expressing of some words or phrases of ancient usage in terms more suitable to the language of the present times, and the clearer explanation of some other words and phrases, that were either of doubtful signification, or otherwise liable to misconstruction: Or thirdly, for a more perfect rendering of such portions of holy Scripture, as are inserted into the Liturgy; which, in the Epistles and Gospels especially, and in sundry other places, are now ordered to be read according to the last Translation: and that it was thought convenient, that some Prayers and Thanksgivings, fitted to special occasions, should be added in their due places; particularly for those at Sea, together with an office for the Baptism of such as are of Riper Years which, although not so necessary when the former Book was compiled, yet by the growth of Anabaptism, through the licentiousness of the late times crept in amongst us, is now become necessary, and may be always useful for the baptizing of natives in our plantations, and others converted to the faith. If any man, who shall desire a more particular account of the several alterations in any part of the Liturgy, shall take the pains to compare the present Book with the former; we doubt not but the reason of the change may easily appear. And having thus endeavoured to discharge our duties in this weighty affair, as in the sight of God, and to approve our sincerity therein( so far as lay in us) to the consciences of all men; although we know it impossible ( in such variety of apprehensions, humours and interests, as are in the world) to please all; nor can expect that men of factious, peevish, and perverse spirits should be satisfied with any thing that can be done in this kind by any other than themselves: yet we have good hope, that what is here presented, and hath been by the Convocations of both Provinces with great diligence examined and approved, will be also well accepted and approved by all sober, peaceable, and truly conscientious sons of the Church of England. CONCERNING THE SERVICE OF THE CHURCH. THERE HERE was never any thing by the wit of man so well devised, or so sure established, which in continuance of time hath not been corrupted: as, among other things, it may plainly appear by the Common Prayers in the Church, commonly called Divine Service. The first original and ground whereof if a man would search out by the ancient Fathers, he shall find, that the same was not ordained but of a good purpose, and for a great advancement of godliness. For they so ordered the matter, 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 meditation in 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. But these many years passed, this godly and decent order of the ancient Fathers hath been so altered, broken, and neglected, by planting in uncertain stories, and legends, with multitude of responds, verses, vain repetitions, commemorations, and synodals; that commonly when any book of the Bible was begun, after three or four chapters were read out, all the rest 8 " Acts of uncertain stories and legends," i.e. by reading spurious Saints and Martyrs;"( b) by" multitude of responds, verses( versicles) and vain repetitions," referring clearly to musical responses interspersed in the reading of Scriptures, which were intended( like the responses to the Commandments) to accept and apply God's Word, but which had become so elaborate, and sometimes irrelevant, as to obscure it;( e) by" Commemorations," that is, Antiphons, Versicles, and Collects, commemorating Festivals, introduced into other festal or non- festal services; and( d) Synodals; that is, Canons of Synods( diocesan or provincial), or notices of festivals appointed by authority of such synods, usually read after the Lessons. Similarly it complains that, whereas the whole Psalter was ordered to be said or sung every week( not, however, in the regular order of the Psalms), yet, in practice, partly by the interference of numerous festivals and partly by negligence," a few Psalms were daily said, and the rest utterly omitted." It then protests against the use of Latin instead of the vernacular tongue, and the cumbrousness and artificiality of the rubrical and ritual directions called" the Pie"( in the Latin Pica, a word of uncertain derivation), as effectually preventing the Service from being the Service of the people. It next enunciates the four principles which obviously guided the compilers of the Prayer Book in forming it mainly out of old materials, and returning( as they believed) to the Primitive order, viz.,( a) PURIFICATION from all that was untrue or questionable and superstitious, according to a Scriptural standard;( b) TRANSLATION into the vernacular language;( c) SIMPLIFICATION, both in length and order( even at the cost of completeness and beauty), so as to make it intelligible and practicable for the people;( d) UNIFORMITY, abolishing the ancient variety of" Uses," with a view to unity both of worship and of faith. Lastly, it establishes an authoritative power of interpretation in the Bishop( or, in cases of special difficulty, the Archbishop), on all doubtful points whatever, both of theory and of practice, in the clearest terms. The Act of Uniformity of Elizabeth especially sanctions Service in Latin, Greek, or Hebrew, in the Universities; the Act of Charles II. adds" the Colleges of Westminster, Winchester, and Eton, and the Convocations," but mentions only Latin. The Order to the clergy to say" daily the Morning and Evening Prayer( either privately or openly)," is all but absolute; for it is clear that the" urgent cause" recognised must be one of real emergency; and it is notable that this order has been increased in stringency in the successive Revisions of the Prayer Book. The Order for the Public use of the Daily Service is not quite so absolute; but it is still perfectly plain that it is intended to secure it as a rule, and that the frequent disuse of the Service, without" reasonable hindrance," is a contravention both of the letter and of the spirit of the law. 9 CONCERNING THE SERVICE OF THE CHURCH. were unread. And in this sort the book of Isaiah was begun in Advent, and the book of Genesis in Septuagesima; but they were only begun, and never read through after like sort were other books of holy Scripture used. And moreover, whereas St. Paul would have such language spoken to the people in the Church, as they might understand, and have profit by hearing the same; the service in this Church of England these many years hath been read in Latin to the people, which they understand not; so that they have heard with their ears only, and their heart, spirit, and mind, have not been edified thereby. And furthermore, notwithstanding that the ancient Fathers have divided the Psalms into seven portions, whereof every one was called a Nocturn: now of late time a few of them have been daily said, and the rest utterly omitted. Moreover, the number and hardness of the rules called the Pie, and the manifold changings of the service, was the cause, that to turn the book only was so hard and intricate a matter, that many times there was more business to find out what should be read, than to read it when it was found out. These inconveniences therefore considered, here is set forth such an order, whereby the same shall be redressed. And for a readiness in this matter, here is drawn out a Calendar for that purpose, which is plain and easy to be understood; wherein( so much as may be) the reading of holy Scripture is so set forth, that all things shall be done in order, without breaking one piece from another. For this cause be cut off Anthems, Responds, Invitatories, and such like things as did break the continual course of the reading of the Scripture. Yet, because there is no remedy, but that of necessity there must be some Rules; therefore certain Rules are here set forth; which, as they are few in number, so they are plain and easy to be understood. So that here you have an Order for Prayer, and for the reading of the holy Scripture, much agreeable to the mind and purpose of the old Fathers, and a great deal more profitable and commodious, than that which of late was used. It is more profitable, because here are left out many things, whereof some are untrue, some uncertain, some vain and superstitious; and nothing is ordained to be read, but the very pure Word of God, the holy Scriptures, or that which is agreeable to the same; and that in such a language and order as is most easy and plain for the understanding both of the readers and hearers. It is also more commodious, both for the shortness thereof, and for the plainness of the order, and for that the rules be few and easy. And whereas heretofore there hath been great diversity in saying and singing in Churches within this Realm; some following Salisbury use, some Hereford use, and some the use of Bangor, some of York, some of Lincoln; now from henceforth all the whole Realm shall have but one use. And forasmuch as nothing can be so plainly set forth, but doubts may arise in the use and practice of the same; to appease all such diversity( if any arise) and for the resolution of all doubts, concerning the manner how to understand, do, and execute, the things contained in this Book; the parties that so doubt, or diversly take any thing, shall alway resort to the Bishop of the Diocese, who by his discretion shall take order for the quieting and appeasing of the same; so that the same order be not contrary to any thing contained in this Book. And if the Bishop of the Diocese be in doubt, then he may send for the resolution thereof to the Archbishop. THOUGH it be appointed, that all things shall be read and sung in the Church in the English Tongue, to the end that the congregation may be thereby edified; yet it is not meant, but that when men say Morning and Evening Prayer privately, they may say the same in any language that they themselves do understand. And 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. And the Curate that ministereth in every Parish- church or Chapel, being at home, and not being otherwise reasonably hindered, shall say the same in the Parish- church or Chapel where he ministereth, and shall cause a bell to be tolled thereunto a convenient time before he begin, that the people may come to hear God's Word, and to pray with him. 9 OF CEREMONIES. This Preface also is probably due to Cranmer. In 1549 it was placed at the end of the Book, after the Commination Service, and followed by certain Ritual directions; in 1552 it was transferred to its present place. It vindicates the right of the Church to distinguish between the various Ceremonies previously in use; on the ground that some, originally good, had been abused; some were from the beginning the offspring of" indiscreet devotion" and" zeal without knowledge;" some were still good both for decency and edification. The claim of this right for the Church accords with Art. xxxiv. " Every particular or national Church hath authority to ordain, change, and abolish ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying." Those who act in the name of the Church are" those lawfully called and authorized thereunto." Their action is morally limited by the respect for individual freedom referred to below, and by that desire to break as little as may be from the past, and from the rest of Christendom, which the English Reformation invariably professed; but, once taken, it is asserted( as in the Article) that it cannot be set aside by individual will. It is notable, as illustrating the true sense of the" middle way" spoken of in Bishop Sanderson's Preface, that the course taken is not a compromise" to please and satisfy" both parties, but dictated by a simple consideration how to please God and profit both." The need of reform of the ancient ceremonial is then urged, against those who are" so addicted to their old customs" as to abhor all change, on three grounds:( a) its exceeding cumbrousness and artificiality, and frequent obscurity of meaning, on which St. Augustine's Letter to Januarius( Ep. xliv. in Bened. Edn., Paris, 1836) is quoted;( b) its tendency to foster formalism, and so to fall away from the freedom and spirituality of the Gospel, which are contrasted with the Ceremonial character of the Mosaic Law;( c) its frequent abuse, by superstitious error and corrupt motives, so engrained that it could only be got rid of by cutting away the ceremony itself. All these may easily be proved by examination of the facts of the case. It is obvious that the third will require the most stringent proof, as being against the general rule, Abusus non tollit usum- a rule which, however, cannot be maintained universally by any who understand how largely men are influenced by the power of association. On the other hand( as against the strong individualism naturally fostered, by reaction, during the Reformation, and afterwards developed in the Puritan party), it is urged that" the wilful and contemptuous breaking of a common order and discipline is no slight transgression." The ceremonial now authorized is defended ( a) by consideration of the need for all Public Worship of Form and Ceremony in the abstract;( b) by the presumption in favour of what has been handed down from antiquity, and tried by the 10 OF CEREMONIES, Why some be abolished, and some retained. OF F such Ceremonies as be used in the Church, and have had their beginning by the institution of man, some at the first were of godly intent and purpose devised, and yet at length turned to vanity and superstition: 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 Saint Paul," in a seemly and due order:" the appointment of the which order pertaineth not to private men; therefore no man ought to take hand, nor 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. But 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. what would St. Augustine have said, if he had seen the Ceremonies of 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 unto us. 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 10 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 OF CEREMONIES. 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 men's 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 every 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 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 things, which from time to time they perceive to be most abused, as in men's ordinances it often chanceth diversly in divers countries. nie The Order how the Psalter is appointed to be read. THE 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 twentyeighth, or twenty- ninth day of the month. THE And, whereas January, March, May, July, August, October, and December have oneand- 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 119th Psalm is divided into twenty- two portions, and is over- long 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 119th 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. Note, that the Psalter followeth the division of the Hebrews, and the translation of the great English Bible, set forth and used in the time of King Henry the Eighth, and Edward the Sixth. The Order how the rest of holy Scripture is appointed to be read. Old Testament is appointed for the First Lessons at Morning and Evening Prayer, THE every year once, as in The New Testament is appointed for the Second Lessons at Morning and Evening Prayer, and shall be read over orderly every year twice, once in the morning and once in the evening, besides the Epistles and Gospels, except the Apocalypse, out of which there are only certain Lessons appointed at the end of the year, and certain proper Lessons appointed upon divers feasts. And to know what Lessons shall be read every day, look for the day of the month in the Calendar following, and there ye shall find the chapters and portions of chapters that shall be read for the Lessons, both at Morning and Evening Prayer, except only the moveable feasts, which are not in the Calendar, and the immoveable, where there is a blank left in the column of lessons, the Proper Lessons for all which days are to be found in the Table of Proper Lessons. If Evening Prayer is said at two different times in the same place of worship on any Sunday( except a Sunday for which alternative Second Lessons are specially appointed in the table,) the Second Lesson at the second time may, at the discretion of the minister, be any chapter from the four Gospels, or any lesson appointed in the Table of Lessons from the four Gospels. Upon occasions, to be approved by the Ordinary, other lessons may, with his consent, be substituted for those which are appointed in the Calendar. And note that whensoever Proper Psalms or Lessons are appointed, then the Psalms and Lessons of ordinary course appointed in the Psalter and Calendar( if they be different) shall be omitted for that time, Note also that upon occasions to be appointed by the Ordinary, other Psalms may, with his consent, be substituted for those appointed in the Psalter. If any of the Holy- days for which Proper Lessons are appointed in the table fall upon a Sunday which is the first Sunday in Advent, Easter Day, Whitsunday, or Trinity Sunday, the Lessons appointed for such Sunday shall be read, but if it fall upon any other Sunday, the Lessons appointed either for the Sunday or for the Holy- day may be read at the discretion of the minister. Note also that the Collect, Epistle, and Gospel appointed for the Sunday shall serve all the week after, where it is not in this book otherwise ordered. 11 THE LECTIONARY OF THE CHURCH. The Lectionary of the Church of England provides, with perhaps greater care than has been shown by any other Christian body, for the complete and orderly reading of Holy Scripture in Divine Service. Such reading, independently of its spiritual value both for instruction and exhortation to the individual hearer, tends for the Church at large to the continual maintenance of the Scriptural standard of truth, and to the preservation of the true " proportion of faith," exhibiting in right order and variety all the elements of Christian doctrine and practice. It contains,( a) the Series of Proper Lessons for Sundays; ( b) the Proper Lessons for Holy days;( c) the Common Lessons of the year; to which may be added,( d) the Series of Epistles and Gospels. ( A) THE LESSONS PROPER FOR SUNDAYS. The First Lessons are so arranged, as to present striking and important chapters from the various books of the Old Testament in order. In this arrangement, according to old practice ( see Preface" Concerning the Service of the Church"), Isaiah is read in Advent and Epiphany, except for the last three Sundays on which alone lessons are taken from the books of Job and Proverbs; and the book of Genesis on Septuagesima, beginning the regular series, first of the historical, then of the prophetical books, which is only broken in upon by special lessons for Whitsunday and Trinity- Sunday. Of Second Lessons there are but few- for Septuagesima, PalmSunday, Easter- Day, and the First Sunday after Easter, Whitsunday, and Trinity Sunday: for all other Sundays the course of Common Lessons remain unbroken. The general principle, therefore, of the Sunday Lessons is REGULARITY, with a view to give 12 to those who only attend Church on Sundays a course of Scriptural reading which is orderly, if not complete; and, as a rule, the lessons are rather longer than the average of the Common Lessons. It may be noted that in the Prayer Books of 1549 and 1552, there were no Proper Lessons for ordinary Sundays. From 1561 onwards the series was made complete, and underwent but little change till the establishment of the New Lectionary in 1871. The New Lectionary, by the provision of alternative Lessons, has largely increased the number of Proper Lessons from the Old Testament, keeping generally to the same order, and mostly including the old Lessons. It has added Proper Lessons from the New Testament for Septuagesima and the First Sunday after Easter, and a Third Lesson for Palm- Sunday, EasterDay, Whitsunday, and Trinity Sunday. T PROPER LESSONS TO BE READ AT MORNING AND EVENING PRAYER, ON THE SUNDAYS, AND OTHER HOLY- DAYS THROUGHOUT THE YEAR. Sundays of Advent. The First......... IsaiahSecond...... Third........ Fourth...... Sundays after Christmas. The First...... Second...... T LESSONS PROPER FOR SUNDAYS. Sundays after the Epiphany. The First. Second...... Third Fourth. Fifth... Sixth......... Septuagesima. Second. Third Fourth.. Easter- Day. • Fifth Sixth. Second Lesson..... Matt. Sundays after Easter. Mattins. Job ProverbsFourth Fifth... First Lesson...... Genesis 1& 2 to v. 4 Second Lesson... Rev. 21 to v. 9 -3 9 to v. 20 Sunday after Ascension- Day..... Whit- Sunday. Sexagesima........ …. Genesis Quinquagesima......... LENT. First Sunday...-19 v. 12 to v. 30 27 to v. 41 Exodus. The First.......... Num. Second Lesson..... 1 Cor. Second Num. Third... Deut. 1 Isaiah5 First Lesson..... Second Lesson... Rom. -25 30 to v. 27 -35 -42 Trinity- Sunday. First Lesson...... IsaiahSecond Lesson... Rev.-51 55 62 27 1 9 -37 123996 First Lesson..... Exodus-12 to v. 29 ExodusSecond Lesson... Rev.- 1 v. 10 to v. 19 John 20 v. 42 3 Exodus Job Proverbs -26 Luke-16 to v. 36 -15 to v. 29 -20 to v. 14 22 -30 Evensong. 16 to v. 18 Isaiah -8 to v. 18 Gal. 2 or Isaiah -6 to v. 11 Genesis -1 to v. 9 Eph. 11 to v 11, 26., 52 v. 13& 53 ,, -57 65 28 12 38, 43, -2 v. 4, GenesisRev. 21 v. 9 to 22 v. 6 Genesis 3 -11 22 " 9 "" 23 19 v. 28 "" 22 to v. 20 ,, 28 "" 39 43 ,, 5 10 6 ,, Genesis -12, ود 11 to v. 19, Job Proverbs Job -4 to v. 23, Deut. 4 v. 23 to v. 41 ,, Deut. 6 9 12 v. 29 Exodus Rev. -4 v. 2 -24 28 v. 5 to v. 19 33 v. 2 to v. 23 19 Exodus Luke- 20 34 ,, Joshua -40 -44 54 61 66 -29 99 -4 to v. 17 ,, Matt. 8 15 Num. 16 v. 36 ,, Num.17 to v. 12 John 20 v. 24 to v. 30 Nm. 20 v. 14 to 21 v. 10 ,, -23 ,, 38 0 13 23 -32 40 45 -6 to v. 14 11 . 9 to v. 21 -14 21 v. 10 24 5 -10 1 11 ,, Ezekiel36 v. 25 -5 v. 16 ,, Acts 18 v. 24 to 19 v 21 -18 Genesis 1& 2 to v. 4 ( B) THE LESSONS PROPER FOR HOLY DAYS. The principle of selection is clearly SPECIALITY, the endeavour being to select lessons appropriate for each Holy day in particular, without reference to those which precede and follow it. or in which he speaks to us, and in others to fall back on those of more general reference to the call and character of the Saints. But for the First Lessons there is often great difficulty in finding chapters which are in any way appropriate. This difficulty, however, is not felt on such days as St. Michael and All Angels, All Saints' Day, St. John Baptist's Day, or the Conversion of St. Paul. ( a) Of the Holy days those, which we may call" Dominical," as associated with the various acts of the manifestation of Our Lord Jesus Christ, form a series, in which, for the sake of completeness, Easter- Day, PalmSunday, and Whitsunday have to be included. For these ( Christmas- Day, Circumcision, Epiphany, Purification, Annunciation, Ash- Wednesday, HolyWeek, Good- Friday, Easter- Eve, the Monday and Tuesday in Easter Week and WhitsunWeek, and Ascension- Day) it is easy to find Second Lessons appropriate to the occasion, and not difficult to select First Lessons, especially from the Prophetic books, bearing more or less clearly upon it. ( b) For the other class of Holy days, the Saints' Days properly so called, selection is more difficult and less successful. When Second Lessons are appointed it is, indeed, comparatively easy in some cases to select chapters in which the Saint is mentioned, 13 In the Prayer Books of 1549 and 1552, the number of Proper Lessons was comparatively small. From 1561 the selection remained unchanged till 1871, when the New Lectionary introduced changes amounting almost to a reconstruction of the whole. In the" Dominical" Festivals, indeed, most of the old Lessons remain; but in the other class of Festivals the change is almost complete, the new Lessons from the Old Testament being more carefully selected, taken exclusively from the Canonical books( except the Evening Lesson for Holy Innocents' Day), and several Lessons from the New Testament being added. Proper Lessons were, for the first time, appointed for Ash- Wednesday and Monday and Tuesday before Easter. Sundays after Trinity First. Second. Third. Fourth... Fifth.. Sixth.. Seventh. Eighth Ninth.. Tenth.... Eleventh Twelfth * Thirteenth....... 2 Kings Fourteenth Fifteenth....... Sixteenth T LESSONS PROPER FOR SUNDAYS. St. Andrew. St. Thomas. St. Stephen. Seventeenth...... Jerem. Eighteenth....... Nineteenth....... Ezekiel Twentieth.......... Twenty- first...... Daniel Twenty- second... Twenty- third.... Hosea- 1 Nativity of Christ. Josh. 3 v. 7 to 4 v. 15 Judges 3 6 -14 Twenty- fourth.. Amos 8 Twenty- fifth.... Micah-4& 5 to v. 8 Twenty- sixth... HabakkukTwenty- seventh Eceles. 2 -11& 12 Epiphany. 1 Samuel-2 to v. 27 1 Samuel -12 15 to v. 24 2 Samuel 1 Chron. ...... 2 Chron.1 Lesson. 2 Lesson. Mattins. 1 Lesson. 2 Lesson. 29 v. 9 to v. 29 2 Chron.1 Kings-10 to v. 25 1 Kings-11 to v. 15, 12 13., Innocents' Day. Circumcision. 1 Lesson. 2 Lesson. 1 Lesson.. 2 Lesson. St. John, Evangelist. 1 Lesson.. 2 Lesson. 1 Lesson..... 1 Lesson.. 2 Lesson. 1 Lesson. 2 Lesson. -18 22 to v. 41 2 Kings5 9 -18 36 NOTE.- That the Lessons appointed in the above Table for the Twenty- seventh Sunday after Trinity shall always be read on the Sunday next before Advent. .. 1 LESSONS PROPER FOR HOLY- DAYS. Josh. 5 13 to 6 v. 21 or Joshua 4 Judges 5, Judges 3 ,, 1 Sam. -13, Ruth 16 1 Sam. 1 2 Samuel- 12 to v. 24., 2 Samuel 21 1 Chron.IsaiahJohn Job John Isaiah Luke Genesis Acts ExodusJohn 5 Jerem. -36 Ezekiel -14 -34 Jeremiah Isaiah LukeGenesis Romans Daniel Joel Amos MicahHabakkukHaggai 3 11 v. 26 17 19 99 -21 -2 to v. 16., 2 Kings 4 v. 8 to v.38 6 to v. 24. 29 Nehem.- 1& 2 to v. 9 ,. Nehem. 99 Jerem. 22 2, Ezekiel -18, 37, Daniel4. 7 v. 9, Mattins. -10 to v. 32 19 Evensong. 54 -1 v. 35 to v. 43 -2 v. 21, -42 to v. 7 -20 v. 19 to v. 24 13 17 18 22 1 Chron.-28 to v. 21 1, 1 Kings ". Joel 5 Amos " 1 6., Micah 3. Zephaniah-2 to v. 10, Malachi -9 to v. 8 -2 to v. 15 -4 to v. 11 6 -33 v. 9 -13 v. 23 to u. 36 " 9 -17 v. 9 -2.v. 17 60 -3 v. 15 to v. 23 Isaiah John IsaiahJohn Isaiah Titus -31 to v. 18 Baruch-24 -6 v. 11 -4 to v. 19. 13 -23 to v. 31 8 -35 Isaiah Revelation-13 to v. 17 24 1. 15 IsaiahJohn Evensong. 1 5 12 Deuteronomy Colossians- 3 v. 9 9 3 -3& 4 -65 to v. 17 -12 v. 20 to v. 42 2 Chron.-- 24 v. 15 to v. 23 -8 to v. 9 Acts 35 -14 to v. 8 -7 v. 10 to v. 17 -3 v. 4 to v. 9 i --4 v. 21 to v. 31 -10 v. 12 -2 v. 8 to v. 18 49 v. 13 to v. 24 -2 to v. 12 ( C) THE COMMON LESSONS. The Series of Daily Lessons from the Old Testament is now so arranged that, in the course of the year, the main substance of the whole is read through, with the omission of the Psalter and the Song of Solomon, and ( except as regards one chapter) the 1st Chronicles, which runs nearly parallel with 2 Samuel. The principle of selection is, however, freely applied, and portions omitted, which for any reason are thought not likely to tend to edification. This is done sparingly in the purely historical books, more frequently in the books of Leviticus and Numbers, and in some of the Prophetic books; and the books of Chronicles are only read so far as seems needful to supplement the narrative of the books of Kings. Under the Old Lectionary the principle of selection was admitted, but far less freely used. The books of Chronicles and the Song of Solomon were omitted altogether, the books of Leviticus and Ezekiel almost entirely, and much of the book of Numbers. Otherwise the 14 reading was almost continuous, and the lessons generally coincided with the chapters. To these are now added a few chapters from the" Apocryphal" or Ecclesiastical books of Wisdom, Ecclesiasticus, and Baruch. The books of Tobit, Judith, Wisdom, Ecclesiasticus, and Baruch, with the Story of Susanna, and Bel and the Dragon, were read under the Old Lectionary. The New Testament is read through twice in the year, except the book of Revelation, which( with a few omissions) is read once, at the close of the year, falling in with the Advent and Christmas seasons. It is arranged that in the former half of the year, the Gospels are read in the morning and the Acts and Epistles in the evening, and in the latter half this order is reversed. Under the old system the New Testament was read thrice- the Gospels and Acts always in the morning, the Epistles in the evening; but the Book of Revelation was altogether omitted. ( D) For the EPISTLES and GOSPELS, see p. 58. Conversion of St. Paul. 1 Lesson. 2 Lesson..... Purifica. of the Vir. Mary. 1 Lesson..... St. Matthias. 1 Lesson..... Annunciation of our Lady. T LESSONS PROPER FOR HOLY- DAYS. Ash- Wednesday. 1 Lesson. 2 Lesson. Monday before Easter. 1 Lesson. 2 Lesson.... 1 Lesson..... Genesis Tuesday before Easter. 1 Lesson. 2 Lesson... Wednesday before Easter. 1 Lesson. 2 Lesson.. Thursday before Faster. 1 Lesson. 2 Lesson.. Good Friday, Easter Even. St. Mark. 1 Lesson. 2 Lesson. 1 Lesson. 2 Lesson. Monday in Easter I'eek. 1 Lesson. 2 Lesson. Tuesday in Easter- Week. 1 Lesson. 2 Lesson.. 1 Lesson. SS. Philip and James. Ascension- Day 1 Lesson. 2 Lesson.. Monday in Whitsun- Week. 1 Lesson..... 2 Lesson..... Tuesday in Whitsun- Week. 1 Lesson.. 2 Lesson. St. Barnabas. 1 Lesson.... 2 Lesson.. St. John Baptist. Isaiah GalatiansExodus 1 Lesson. 2 Lesson. Isaiah Mark1 Samuel- 2 v. 27 to v. 36 Isaiah Lamentations John John Lamentations 1 Lesson... Isaiah 2 Lesson..... John John Lamentations Hosea John Genesis John Mattins. Zechariah Luke Exodus Luke Isaiah Daniel Luke Genesis 1 Corinthians -49 to v. 13 -1 v. 11 -58 to v. 13 -2 v. 13 to v. 23 Deuteronomy Acts Malachi Matthew -13 to v. 17 Haggai -3 to v. 16 Isaiah 1 to v. 15 -14 to v. 15 2 Kings 13 v. 14 to v. 22 John -21 to v. 15 14 -3 to v. 34 -15 to v. 14 4 to v. 21 -16 to v. 16 -13 to v. 15 - 17 -22 to v. 20 --- 18 9 -23 v. 50 -15 to v. 22 -24 to v. 13 Jeremiah Acts -1 v. 43 -7 v. 9 to v. 15 -24 v. 44 Joel -2 v. 21 1 Thess. 5 v. 12 to v. 24 Jonah Hebrew 33 to v. 12 -4 v. 31 -3 to v. 7 3 John LamentationsDaniel John Hosea John -62 v. 6 Ezekiel Lamentations John Isaiah 1 Peter HoseaRomans 61 Zechariah Cant. Matthew Ezekiel John 2 Kings Hebrews Evensong. Micah 1 JohnNahum Acts MalachiMatthew -1 to v. 11 26 to v. 21 -2 to v. 10 -52 v. 7 to v. 13 -22 v. 15 3 -12 v. 3 to v. 18 -2 v. 13 14 v. 15 3 v. 34 -15 v. 14 -9 v. 20 -16 v. 16 14 -13 to v. 36 -52 v. 13& 53 2 -11 to v. 10 Numbers- 11 v. 16 to v. 31 -12 to v. 141 Corinthians--12 v. 27& 13 -5 v. 8 to 6 v. 4 -6 to v. 14 -2 r. 10 -28 to v. 10 -37 to v. 15 -21 v. 15 -1 to v. 15 4 -2 to v. 16 -4 to v. 8 -4 to v. 14 1 14 v. 8 -14 to v. 13 THE PROPER PSALMS FOR CERTAIN DAYS. These mark the four great Festivals, and the two chief Fasts of the year. Those for Ash- Wednesday and Good Friday were inserted only at the last Revision in 1662. The reason for the selections made will generally be obvious. In most cases they follow the old Church usage; in some the corresponding usage among the Jews. It is provided( see above, The Order how the Psalter is appointed to be read) that on occasions appointed by the Ordinary, and with his consent, selections of Proper Psalms may be used. 15 St. Peter. St. James. St. Michael. St. Bartholomew. St. Luke. St. Matthew. T LESSONS PROPER FOR HOLY- DAYS. 1 Lesson. 2 Lesson. All Saints. 1 Lesson. 2 Lesson. 1 1 Lesson. 1 Lesson..... 1 Lesson. 2 Lesson. SS. Simon& Jude. 1 Lesson... 1 Lesson. 2 Lesson. ... 1 Lesson..... Mattins. Christmas- Day. PsalmAsh- Wednesday Psalm . Good Friday. PsalmEzekiel John 2 Kings Luke Genesis 1 Kings Genesis Acts IsaiahIsaiah Mattins. -3 v. 4 to v. 15 -21 v. 15 to v. 23 Evensong. 19 Psalm- 89 45 110 132 -85 -9 v. 51 to v. 57 6 Psalm- 102 32 130 143 -38 -23 v. 10 to v. 18 Deuteronomy 18 v. 15 -22 Psalm- 69 40 88 -54 Wisdom3 to v. 10 Hebrews 11 v. 33& 12 to v. 7 -1 to v. 16 Jeremiah-26 v. 8 to v. 16 32 -12 v. 5 to v. 18 PROPER PSALMS ON CERTAIN DAYS. Evensong Zechariah Acts-19 v. 15 1 Chronicles15 55 Ecclus. Daniel Revelation Whit- Sunday. -28 v. 9 to v. 17 Jeremiah 3 v. 12 to v. 19 Wisdom Revelation Mattins. Easter- Day. Psalm-4 v. 8 to v. 23 Ascension- Day. Psalm84 10 95 57 111 -29 to v. 20 15 -10 v. 4 -14 v. 14 2 Psalm- 113 114 118 21 -38 to v. 15 68 -5 to v. 17 -19 to v. 17 8 PsalmEvensong. 24 47 108 48 Psalm- 104 145 THE MINOR FESTIVALS OF THE CHURCH. Of the" red letter" Festivals, that is, the Festivals for which Special Services are provided, notices will be found under the Epistle and Gospel of each. The minor or" black letter" Festivals were selected by a Commission appointed in 1561, and, with few changes, have been since included in all editions of the Prayer Book. They were taken mainly from the old Sarum Calendar, which differs considerably from the Roman. The principle of selection is not always easy to discern, and in many cases may have been affected by deference to old custom, general or local, and even by connection with secular anniversaries. But, on the whole, the commemorations incline to do special honour to martyrs, and to saints connected either with the English or the Gallican Church. It is to be noted that they are not marked in the Church of England by any special religious observance, and therefore stand on an altogether different footing from the" red letter days." JANUARY. 8th. Lucian, Priest and Martyr. -A Gallican saint, of Roman birth, sent as a priest to be one of the companions of St. Denys in his mission from Rome to Gaul in A.D. 245. He is said to have become Bishop of Beauvais, and to have suffered martyrdom there A.D. 290. 13th. Hilary, Bishop( of Poitiers) and Confessor( Nite.- The title of" Confessor" is usually given to those who bore for Christ suffering short of martyrdom; but occasionally to those who had witnessed for Christ by special sanctity and austerity of life).- An eminent Gallican prelate and writer, converted from Paganism in manhood, and( like St. Ambrose) raised by acclamation from a lay position to the see of Poitiers ( A.D. 350). His life was chiefly devoted to the struggle against Arianism and Semi- Arianism, both in the East and in the West; for this service he was exiled by Constantius, but restored to his see for three years before his death in A.D. 368. He was one of the earliest of the greater Latin Fathers, both in exegetical and dogmatic works. From his day" Hilary Term is named. ور 18th. Prisca, Virgin and Martyr. -A Roman lady, martyr in the 16 3rd century, unknown except by legend. 20th. Fabian, Bishop and Martyr. -Fabianus was Bishop of Rome A.D. 236-250; designated to the office while still a layman, and, according to legend, selected by miracle; a man of high character and energy; celebrated by St. Cyprian as having improved the organization of the Church, and ruled it with great integrity. He suffered martyrdom in the persecution of Decius; and a tombstone bearing his name was recently found in the crypt of an ancient cemetery on the Appian Way. 21st. Agnes, Virgin and Martyr. -A young Roman maiden, vowed to purity, vilely assailed by lust, and, in revenge for her stedfast resistance, brought before the tribunal in the persecution of Diocletian( A.D. 304), and put to death with torture. Her memory is celebrated by St. Ambrose, St. Jerome, and St. Augustine( in whose time her holyday was already kept), as a type of chastity and innocence. 22nd. Vincent, Martyr.-A Spanish Deacon, of Saragossa, martyred with torture under Diocletian( A.D. 304); celebrated as" the invincible" early as the time of St. Ambrose and St. Augustine. as 123456789 10 12 13 14 15 16 17 18 12345678901 12 34 15 1671819 20122524 25267 28 29 30 31 13 14 JANUARY HATH XXXI DAYS. 23 А Circumcision.... b ADCU21 SOAL SEDALIESADO 37 С THE CALENDAR, WITH THE TABLE OF LESSONS. MORNING PRAYER. d e b 19 e 20 f 21 22 23 C d e f Hilary, Bp.& C... A b 24 С 25 26 e 27 f 28 C d Prisca, V.& M.... 29 А 30 b 31 b g Α Vincent, Mart.... с d Conv. of St. Paul.. ADCUCI SADO SAD SADOCESADO А b g А Epiphany. Lucian, P.& M... А b b Fabian, Bp.& M.. Agnes, V.& M.... с Circumcision.. Epiphany. Lucian, P.& M... Hilary, Bp.& C... Prisca, V.& M... Fabian, Bp.& M.. Agnes, V.& M.... Vincent, Mart.. Conv. of St. Paul.. First Lesson. Genesis 2 v. 4 3 v. 20 to 4 v. 16 5 to v. 28 60 Isaiah Genesis 17 v. 19 1 to v. 20 Isaiah Genesis 17 to v. 23 18 v. 17 20 -21 v. 33 to 22 v. 20 24 to v. 29 24 v. 52 25 v. 19 26 v. 18 6 v. 8 11 to v. 10 27 v. 30 29 to v. 21 31 v. 36 32 v. 22 35 to v. 21 49 to v. 13 37 v. 12 40 41 v. 17 to v. 53 42 v. 25 43 v. 25 to 44 v. 14 45 to v. 25 13 15 Jeremiah Genesis First Lesson. Deut. 10 v. 12 Genesis 1 v. 20 to 2 v. 4 3 to v. 20 4 v. 16 5 v. 28 to 6 v. 9 Isaiah 49 v. 13 to v. 24 Genesis 16 - 9 to v. 20 12 18 to v. 17 19 v. 12 to v. 30 21 to v. 22 23 24 v. 29 to v. 52 14 16 25 v. 5 to v. 19 26 to v. 18 EVENING PRAYER. Second Lesson. 27 to v. 30 28 31 to v. 25 32 to v. 22 33 37 to v. 12 1 to v. 11 39 41 to v. 17 41 v. 53 to 42 v. 25 43 to v. 25 44 v. 14 45 v. 25 to 46 v. 8 Romans Matthew Luke Matth. John 7 Acts Galatians Matthew 2 3 4 to v. 23 3 v. 15 to v. 23 4v. 23 to 5. v. 13 5 v. 13 to v. 33 5 v. 33 6 to v. 19 6 v. 19 to 7 v. 7 7 v.7 8 to v. 18 8 v. 18 9 to v. 18 9 v. 18 10 to v. 24 10 v. 24 11 == 12 to v. 22 12 v. 22 13 to v. 24 13 v. 24 to v. 53 -13 v. 53 to 14 v. 13 1 v. 11 14 v 13 Colos. Acts 2 v. 17 1 v. 18 16 v. 24 to 17 v. 14 17 v. 14 Second Lesson. 15 to v. 21 15 v. 21 16 to v. 24 2 v. 8 to v. 18 1 2 to v. 22 2 v. 22 3 2 to v. 12. 4 to v. 32 4 v. 32 to 5 v. 17 5 v. 17 B 6 7 to v. 35 7 v. 35 to 8 v. 5 8 v. 5 to v. 26 8 v. 26 9 to v. 23 9 v. 23 10 to v. 24 10 v. 24 11 12 13 to v. 26 13 v. 26 14 15 to v. 30 26 to v. 21 15 v. 30 to 16 v. 16 16 v. 16 17 to v. 16 17 v. 16 18 to v. 24 -18 v. 24 to 19 v. 21 FEBRUARY. 3rd. Blasius, Bishop and Martyr(" St. Blaise").- Bishop of Sebaste, in Armenia, of whom nothing is known, but the tradi. tion that he was tortured( torn by iron combs) and beheaded under Diocletian( A.D. 316). He was honoured as Patron of the 14th. Valentine, Bishop.- Only known in tradition as a priest and martyr at Rome, about A.D. Woolcombers, and of the city 270. The title Bishop is probably of Ragusa. seems a simple error. The habit of " choosing Valentines" to have been a Pagan custom, probably connected with the season of the year, and associated by pure accident with the Christian Festival. 5th. Agatha, Virgin and Martyr.- Like St. Agnes a type of purity vainly assailed, and( in revenge) martyred with torture under Decius( or Diocletian) at 17 Catana in Sicily; mentioned by Damasus, Bishop of Rome( 366), and put into the Calendar by Gregory the Great. FEBRUARY HATH XXVIII DAYS, And in every Leap- Year 29 Days d 1 2 88888888880440508848 TESL 10 11 12 14 15 16 13 b 17 18 19 20 21 22 23 24 CALEAD ODO SALONOY SA BADG: 27 28 29 f А b 23 THE CALENDAR, WITH THE TABLE OF LESSONS. 25 g 26 | 12345678910112 1345671819 2012225242526272829 VOTEAD OOO BADOO BADONY GADG: d e g b с d А Agatha, V.& M.. е b d e f g Α b с d e f 26 A 27 b Fast. Purific. of V. M... Blasius, Bp.& M. Agatha, V.& M.. с Valentine, Bishop. Fast. St. Matthias, Ap.. Fast. Purific. of V. M... Blasius, Bp.& M. Valentine, Bishop. Fast. St. Matthias, Ap.. First Lesson. Gen. 46 v. 26 to 47 v. 13 Exodus 13 to v. 17 Genesis 48 50 Exodus2 4 to v. 24 5 v. 15 to 6 v. 14 MORNING PRAYER. 7 v. 14 8 v. 20 to 9 v. 13 10 to v. 21 12 to v. 21 12 v. 43 to 13 v. 17 14 v. 10 -15 v. 22 to 16 v. 11 21 to v. 18 23 v. 14 25 to v. 23 28 v. 29 to v. 42 31 Leviticus 17 19 32 v. 15 -33 v. 12 to 34 v. 10 Mark GenesisHaggaiGenesis ExodusFirst Lesson. 17 1 Sam. 2 v. 27 to v. 36 Exodus 34 v. 27 39 v. 30 40 v. 17 14 to v. 23 19 to v. 19 Matthew 47 v. 13 2 to v. 10 49 1 3 4 v. 27 to 5 v. 15 6 v. 28 to 7 v. 14 8 to v. 20 9 v. 13. 10 v. 21& 11 12 v. 21 to v. 43 -13 v. 17 to 14 v. 10 Second Lesson. -22 v. 21 to 23 v. 10 Matthew 24 28 to v. 13 -29 v. 35 to 30 v. 11 32 to v. 15 33 to v. 12 34 v. 10 to v. 27 Isaiah 22 v. 15 Exod. 35 v. 29 to 36 v. 8 40 to v. 17 Levit. 9 v. 22 to 10 v. 12 16 to v. 23 19 v. 30 to 20 v. 9 18 to v. 21 18 v. 21 to 19 v. 3 19 v. 3 to v. 27 19 v. 27 to 20 v. 17 20 v. 17 21 to v. 23 EVENING PRAYER. 21 v. 23 22 to v. 15 22 v. 15 to v. 41 22 v. 41 to 23 v. 13 Acts 23 v. 13 24 to v. 29 26 v. 31 to v. 57 26 v. 57 27 to v. 27 27 v. 27 to v. 57 27 v. 57 28 1 to v. 21 24 v. 29 25 to v. 31 1 v. 21 2 to v. 23 2 v. 23 to 3 v. 13 3 v. 13 4 to v. 35 7 15 to v. 22 16 v. 11 18 20 to v. 22 Romans25 v. 31 26 to v. 31 Second Lesson. 19 v. 21 20 to v. 17 20 v. 17 21 to v. 17 21 v. 17 to v. 37 21 v. 37 to 22 v. 23 22 v. 23 to 23 v. 12 23 v. 12 24 25 26 27 to v. 18 27 v. 18 28 to v. 17 28 v. 17 l' 2 to v. 17 2 v. 17 3 4 5 6 7 8 to v. 18 8 v. 18 9 to v. 19 9 v. 19 10 12 MARCH. 1st. David, Archbishop, the patron Saint of Wales. According to the accepted traditions he was son of a Welsh prince, founder and abbot of a monastery; thence drawn to take victorious part in the Pelagian controversy, and made Archbishop of Caerleon, whence he removed the see far west to the Menevia( St. David's), possibly in connection with some mission to Ireland. His death is fixed at different dates, from A.D. 541 to 601.( The earliest extant account of him was not written till 500 years after his death, and has many legendary elements in it). 2nd. Chad, Bishop( Ceadda).By birth a Northumbrian, but brought up in Ireland, and at Lindisfarne under St. Aidan, one of the representatives of the independent refounding of Christianity in the North( after the expulsion of Paulinus, who had been sent to York as missionary bishop from Canterbury in 625) by the Irish(" Scottish") missionaries. Made Bishop of York, in rivalry to the absent Wilfrid( 664), he was deposed by Archbishop Theodore favour of Wilfrid( 669); and, after a brief retirement, established as Bishop in the kingdom of Mercia, at Lichfield, where he died in 672. Bede gives a beautiful picture of his simple character and saintly life and death. in 7th. Perpetua, Martyr.- One of the African martyrs under Severus( A.D. 203). The Acts of St. Perpetua," written in part by herself, have been preserved to us. They are full of vividness and beauty, although showing some touches of the visionary and ascetic tendencies of Montanism. 12th. Gregory the Great, Bishop. -Bishop of Rome( 590-604), the real founder of the greatness of the Papacy. Of noble birth, and high rank and education, he became a monk, and continued till the end his love for monastic life and principles. Made Pope 18 against his will in 590, he rose to the exigencies of the critical time, when the extinction of the Western Empire made him at once Bishop of the Roman Church, Patriarch of the West, and virtual sovereign and representative of Rome itself; and proved himself as a ruler and organizer, a preacher and writer, unquestionably the greatest man of his age. His pontificate was marked by the conversion from Arianism of the Spanish Visigoths and the Lombards; and by the English Church he deserves special commemoration, as having been( through St. Augustine of Canterbury) the true Apostle of Anglo- Saxon Christianity. He was the introducer of the " Gregorian" music, superseding the simpler Ambrosian; and his Sacramentary, following the earlier one of Gelasius, is a great storehouse of the ancient Liturgical forms of the Western Church, from which our Collects are largely borrowed. 18th. Edward, King of the West Saxons( A.D.975-978).- The youthful son of King Edgar, murdered, at the age of 16, by order of his step- mother Elfrida, at Corfe Castle, while drinking the stirrup cup, and canonized for his piety and his devotion to the ecclesiastical and monastic cause. 21st. Benedict( of Nursia) Abbot( A.D. 480-543).- The founder of the great Benedictine order at Monte Cassino, on the site of an old temple of Apollo, and author of the Benedictine rule. Of noble birth, repelled by the licentiousness and utter confusion of his age, he dedicated himself from boyhood to a monastic life, and revived monasticism from degeneracy to a lofty and refined ideal, free from excessive austerity, and admitting of high culture and learning. His own character, though not without severity, was full of beauty and holiness. THE CALENDAR, WITH THE TABLE OF LESSONS. MARCH HATH XXXI DAYS. 1 d David, Archbp.. 2 Chad, Bishop... e 3 f 4 5 6 b с 8 d 9 10 11 g 12 A Gregory, M. B.. 13 b 14 с 15 d e f 16 e 17 f 18 g 19 A 20 b 14 21 с 3 22 d 23 e 11 24 f 25 g 19 26 A 8 27 b 28 C 16 29 d 5 30 31 e f 4 g 5 A 6 b 7 c 8 d 9 e 10 f 1 d David, Archbp.. e Chad, Bishop... 2 3 f 14 с 15 d 16 e 17 f 14 21 18 g 19 A 20 b 11 g 12 A Gregory, M. B.. 13 b C 3 22 d Perpetua, M.. 23 e 11 24 f 25 g 19-26 A 8 27 b 28 C 16 29 d 5 30 Edward, King of [ the West- Sax. Benedict, Abbot. e 31 f Fast. Annunc. of Vir. [ Mary. Perpetua, M.. Edward, King of [ the West- Sax. Benedict, Abbot. .... Fast. Annunc. of Vir. [ Mary. First Lesson. Levit. Numbers Genesis Deut. MORNING PRAYER. 23 25 Deuteronomy 1 to v. 19 2 to v. 26 3 v. 18 4 v. 25 to v. 41 5 v. 22 7 to v. 12 25 to v. 18 26 to v. 21 6 10 v. 11 11 v. 24 13 v. 17 14 v. 26 Deuteron. 16 v. 23 20 to v. 14 21 to v. 10 22 to v. 22 26 3 to v. 16 28 to v. 15 28 v. 47 30 31 v. 14 to v. 30 32 v. 44 34 - Joshua8 11 to v. 18 15 to v. 16 18 First Lesson. Levit. 25 v. 18 to v. 44 26 v. 21 Num. 9 v. 15 to 10 v. 11 11 to v. 24 12 18 v. 9 Luke 20 v. 14 21 v. 10 to v. 32 22 v. 22 24 27 v. 12 1 v. 19 2 v. 26 to 3 v. 18 EVENING PRAYER. 14 to v. 26 16 to v. 23 Second Lesson. Mark 4 v. 35 to 5 v. 21 5 v. 21 6 to v. 14 6 v. 14 to v. 30 6 v. 30 6 7 v. 12 10 v. 8 11 v. 18 17 v. 8 24 v. 5 27 Isaiah 52 v. 7 to v. 13 Deut. 28 v. 15 to v. 47 4 to v. 25 5 to v. 22 17 1 Cor. 7 to v. 24 7 v. 24 to 8 v. 10 8 v. 10 to 9 v. 2 9 v. 2 to v. 30 9 v. 30 10 to v. 32 10 v. 32 11 to v. 27 11 v. 27 to 12 v. 13 12 v. 13 to v. 35 12 v. 35 to 13 v. 14 13 v. 14 14 to v. 27 14 v. 27 to v. 53 14 v. 53 15 to v. 42 15 v. 42& 16 1 to v. 26 1 v. 26 to v. 46 1 v. 46 2 to v. 21 29 v. 9 31 to v. 14 2 Cor. -31 v. 30 to 32 v. 44 33 RomansSecond Lesson. 2 v. 21 3 to v. 23 4 to v. 16 4 v. 16 5 to v. 17 11 to v. 25 11 v. 25 12 13 14& 15 to v. 8 15 v. 8 16 1 to v. 26 1 v. 26& 2 - 3 4 to v. 18 4 v. 18& 5 - 6 7 to v. 25 7 v. 25 8 9 -10& 11 v. 1 11 v. 2 to v. 17 11 v. 17 12 to v. 28 12 v. 28& 13 14 to v. 20 14 v. 20 15 to v. 35 15 v. 35 16 I to v. 23 1 v. 23 to 2 v. 14 2 v. 14& 3 APRIL. 3rd. Richard, Bishop( of Chichester, from 1245 to 1253).- A man of high education and character, Professor at Bologna, afterwards Chancellor of Oxford; nominated to the see by Archbishop Boniface, against a nominee of the King, and confirmed by the Pope. Hence a struggle, and confiscation for a time of the revenues of the See; but he lived down enmity, and ruled and died in universal honour and reverence. He was buried in Chichester Cathedral, and subsequently reverenced as " St. Richard." 4th. Ambrose, Bishop( 340-397). -The great Bishop of Milan from 374-397. Of noble birth and high education, governor of Liguria at the time of vacancy of the see of Milan, he was designated by acclamation to the see while yet a catechumen, baptized, ordained, and consecrated at one time. He at once became the leading prelate of the West, strong in the assertion of ecclesiastical authority, victorious against Arianism and dying Paganism, the rebuker of the great Theodosius in the name of Christ for a bloody massacre at Thessalonica, the organizer of the Ambrosian ritual and music( introduced from the East) at Milan, the converter of St. Augustine, and a writer of vigour, fervour, and high ability, although his strength lay mainly in action and rule over men. 19th. Alphege, Archbishop( 954 -1011).- Abbot of a Benedictine monastery near Bath, Bishop of Winchester, and Archbishop of 19 Canterbury during the great invasion of the Danes, in revenge for the massacre of the Danish mercenaries on St. Brice's Day ( 1002). He was a man of a gentle and saintly character, taken prisoner by the Danes on the sack of Canterbury, and murdered at Greenwich after long imprisonment and insult, because he would not ransom himself from the treasures of the Church. His body was buried in St. Paul's, and afterwards translated with great pomp to Canterbury. 23rd. St. George, Martyr, called in the Eastern Church " the Great Martyr," commemorated in Syria by churches founded in the 4th or 5th century, and referred to by a synod under Pope Gelasius in 494. By early tradition he is described simply as a military tribune, born in Cappadocia, and martyred at Nicomedia under Diocletian ( A.D. 303); some accounts making him the young man who tore down the Imperial Edict of persecution, and was put to death by torture. Afterwards, by accident or intention, he was confused with George of Cappadocia, the intruding Arian Bishop of Alexandria against Athanasius ( A.D. 356); and his independent historical existence has been unnecessarily doubted. How the legends of St. George were formed, and how his special connection with England arose, is uncertain. The latter dates its beginning from the Crusades, but was not fully established till the time of Edward III., founder of St. George's Chapel at Windsor. 13 10 18 7 15 2 2 A 32 9 87 24 APRIL HATH XXX DAYS. 1 10 18 4 4 10 5 11 12 12 1 13 15 12 9 15 1 8 6 e 9 17 17 6 18 7 f 14 16 22 23 THE CALENDAR, WITH THE TABLE OF LESSONS. 24 13 1 SADCY9DAD Y EAD SAD TA 29 30 с 1234567 g b с C 19 d Alphege, Abp... 20 e 21 f 8 e f g A b 28 f g 25 с St. Mark, Evan. 26 d b Α St. George, M.. g b Richard, Bp.. d 6 e g 9 A 4 10 b с S. Ambrose, Bp. 7 f 11 С 12 d 13 e 14 f 9 15 g 16 A Richard, Bp.... 17 17 b 6 18 с 19 d e 20 21 S. Ambrose, Bp. 22 g 23 A 24 b 25 с 26 d 27 e 28 f 29 g 30 A Alphege, Abp. St. George, M.. St. Mark, Evan. First Lesson. Joshua2 Luke 4 6 -9 v. 3 21 v. 43 to 22 v. 11 23 JudgesRuth 1 Samuel Isaiah 1 Samuel 6 v. 24 8 v. 32 to 9 v. 25 11 to v. 29 MORNING PRAYER. JoshuaRuth Judges 17 v. 55 to 18 v. 17 20 to v. 18 First Lesson. 1 Samuel 2 5 13 15 1 3 1 2 v. 21 4 6 8 10 12 14 to v. 24 15 62 v. 6 17 to v. 31 19 21 23 7 10 to v. 16 22 v. 11 24 4 6 to v. 24 EVENING PRAYER. 3 2 Cor. 5 7 10 11 v. 29 14 16 Second Lesson. 2 4 2 to v. 21 11 v. 29 12 to v. 35 12 v. 35 13 to v. 18 13 v. 18 14 to v. 25 -14 v. 25 to 15 v. 11 15 v. 11 3 Eph. 5 7 9 11 13 14 v. 24 to v. 47 -24& 25 v. 1 7 v. 24 8 to v. 26 8 v. 26 9 to v. 28 9 v. 28 to v. 51 9 v. 51 to 10 v. 17 16 Phil. 5 v. 17 6 to v. 20 6 v. 20 7 to v. 24 10 v. 17 11 to v. 29 Galatians Ezekiel 1 to v. 15 1 Sam. 17 v. 31 to v. 55 19 20 v. 18 Colos. 22 18 v. 31 to 19 v. 11 19 v. 11 to v. 28 Second Lesson. 16 17 to v. 20 17 v. 20 18 to v. 31 19 v. 28 20 to v. 27 20 v. 27 to 21 v. 5 21 v. 5 5 6& 7 v. 1 -7 v. 2 -11 v. 30 to 12 v. 14 12 v. 14& 13 8 9 10 11 to v. 30 1 2 3 4 to v. 21 4 v. 21 to 5 v. 13 5 v. 13 6 1 2 - 3 4 to v. 25 4 v. 25 to 5 v. 22 5 v. 22 to 6 v. 10 6 v. 10 I 2 3 4 1 to v. 21 1 v. 21 to 2 v. 8 -2 v.8 MAY. 3rd. Invention( i.e. discovery) of the Cross. The tradition, dating from the close of the 4th century, is that the Empress Helena, mother of Constantine the Great, in A.D. 326, went to Jerusalem to discover, purify, and rescue from neglect and heathen contamination, the sacred sites. In searching for the place of the Resurrection, the three crosses were discovered, and the true Cross distinguished by its miraculous power to heal. The Empress built the Basilica of the Resurrection on the spot, enshrining therein a portion of the true Cross, and carried the rest to Rome, where a Church of the Holy Cross was built. There are some obscurities and difficulties as to the early authorities, and in time legendary features of the story grew up; but the general history seems not improbable, and too well authenticated to be set aside. ( See" Holy Cross Day," Sept. 14th.) 6th. St. John, ante Portam Latinam. The reference is to the legend( as old as the time of Tertullian) that, in the persecution of Domitian, the aged Apostle was cast into a caldron of boiling oil before the Latin Gate of Rome, and remaining unhurt was banished to Patmos. The Roman Church of" St. John. before the Latin Gate" is of early date. 19th. Dunstan, Archbishop( A.D. 924-980).- The victorious champion of the Church and the cause of monasticism and celibacy of the clergy, in the struggle under Edwy and Edgar, and, after his elevation to the primacy, virtually the prime minister and ruler of England. Educated at Glastonbury, of which he became Abbot( introducing the Benedictine rule), afterwards Bishop of Worcester and London, and Archbishop of Canterbury in 959, he was a man of high ability and education, fanatic in what he believed to be the cause of God, ready alike to suffer and to persecute for it; a stern reformer and an able ruler, but wanting in gentleness of spirit and scrupulousness of action. 26th. Augustine, Archbishop.( St. Augustine of Canterbury). He was a Roman monk, the chief agent in the conversion of the Saxons, which was primarily the work of Gregory the Great. He landed in 596, baptized King Ethelbert in 597, was consecrated in Gaul as first Archbishop of Canterbury in 598, and founded the Bishoprics of Rochester and London before his death in 604. He was apparently an earnest and eloquent but not a great man, guilty of some harshness and arrogance in relation to the old British Church, and leaning throughout for guidance on the larger and loftier mind of Gregory; but rightly honoured as having been privileged to be the founder of English Christianity. 27th. Venerable Bede, Presbyter ( A.D. 673-735).- Monk of Wearmouth and Jarrow. He was the great teacher and writer of the Anglo- Saxon Church; of saintly character and extraordinary scope of acquirements: author of the Ecclesiastical History of the English Church, Lives of Saints and Martyrology, Commentaries on the Old and New Testament, and translations into the vernacular, on which( the Gospel of St. John) he was engaged on the very day of his death, besides hymns and some scientific works. The epithet ( Venerable), according to an old legend, was inserted by an angelic hand in his epitaph.-" Hac sunt in fossa Bæde venerabilis 088a." 1234567890 10 11 23456789G******* RSS 12 13 14 15 16 17 18 19 20 21 22 30 31 1 9 10 1234567842818283 DOJOT 840 80 4IEADCA 20 29 MAY HATH XXXI DAYS. 30 DOUDE E4DOON SADONY SADY BOADCA b b b с THE CALENDAR, WITH THE TABLE OF LESSONS: MORNING PRAYER. St. Philip and St. с......[ James, Ap. Invent. of Cross.. d e e St. Philip and St. ...[ James, Ap. Invent. of Cross.. d St. John E. ante [ Port. Lat. 19 f Dunstan, Archbp. Dunstan, Archbp. Augustin, Archbp. Ven. Bede, Presb. St. John E. ante [ Port. Lat. Augustin, Archbp. Ven. Bede, Presb. First Lesson. Isaiah 1 Samuel 2 Samuel 13 v. 38 to -16 v. 15 to 1 Kings 1 Chron. 1 Kings 2 Kings 23 to v. 24 1 to v. 28 29 v. 10 -4 v. 20 6 to v. 15 8 v. 22 to v. 54 10 11 v. 26 -12 v. 25 to 13 v. 11 14 to v. 21 16 v. 8 - Zechariah 1 Samuel 2 Samuel 61 John 26 Luke 31 3 v. 17 6 7 v.18 11 14 v. 26 15 v. 16 17 v. 24 18 v. 18 19 v. 24 2 Kings 18 to v. 17 19 22 to v. 41 2 5 First Lesson. 20 6 v. 24 8 to v. 16 10 to v. 18 EVENING - 4 28 v. 3 1 Second Lesson. 7 to v. 18 John 1 v. 43 22 to v. 31 22 v. 31 to v. 54 22 v. 54 23 to v. 26 23 v. 26 to v. 50 23 v. 50 to 24 v. 13 24 v. 13 1 to v. 29 1 v. 29 2 3 to v. 22 3 v. 22 4 to v. 31 4 v. 31 - PRAYER. -17 v. 24 to 18 v. 18 19 to v. 24 21 to v. 15 1 Tim. 24 12 to v. 25 13 v. 11 15 v. 25 to 16 v. 8 Titus 17 18 v. 17 21 1 -4 v. 8 6 to v. 24 7 9 10 v. 18 4 1 Thess. 1 Kings 1 v. 28 to v. 49 3 5 8 to v. 22 8 v. 54 to 9 v. 10 2 Tim. 11 to v. 26 10 v. 22 11 to v. 17 11 v. 17 to v. 47 -11 v. 47 to 12 v. 20 12 v. 20 Colossians 9 to v. 39 9 v. 39 to 10 v. 22 Second Lesson. 9 12 to v. 24 15 to v. 16 16 to v. 15 2 Thess. 6 v. 22 to v. 41 6 v. 41 7 to v. 25 5 to v. 24 5 v. 24 6 to v. 22 7 v. 25 8 to v. 31 8 v. 31 3 to v. 18 3 v. 18 to 4 v. 7 -4 v. Philemon. Hebrews B5 71234 7 823456123 1 to v. 18 1 8 1 2& 3 to v. 7 3 v. 7 to 4 v. 14 4 v. 14& 5 1 v. 18& 2 6 7 JUNE. He is cording to the old tradition, the first martyr of Britain. described as a young Roman officer in the days of Diocletian, who sheltered a Christian priest, and was converted by him. Enabling him to escape, and, while yet a catechumen, offering 5th. Boniface, Bishop. The himself boldly as a Christian to " Apostle of Germany," born at martyrdom, he was scourged Crediton between 675 and 700, educated at Exeter, and a monk at Nutshalting near Winchester, highly honoured for learning and ability. Following in the steps of St. Willibrod and other English monks, he resolved to devote himself under the sanction of Gregory II. to missionary work in Germany, beyond the old Roman frontier among the Saxons; there he felled the sacred oak at Geismar, preaching and baptizing with marvellous success; afterwards he was consecrated to the new see of Mayence, founding monasteries and bishoprics, to organize conquests already won; finally martyred in Frisia on June 5th, 755. He was a man great indeed, alike in holiness of character, missionary enterprise, and power of rule. 17th. St. Alban, Martyr, ac1st. Nicomede, Martyr.- Commemorated in the Sacramentary of Gregory. He is said to have been a martyr in the days of Domitian, beaten to death with clubs; but nothing can be said to be really known of him. 21 and beheaded at Verulamium, A.D. 303. There the great Benedictine Abbey of St. Alban's, holding precedence of all others, afterwards arose. The whole tradition is late( in Bede, i. 6. 7); and the Diocletian persecution prevailed but little in Britain ( then under the rule of Constantius). But it is difficult to suppose that in it there is no element of historic truth. In the old Sarum and modern Roman calendars St. Alban's Day is the 22nd. Probably the variation is due to a confusion between the two dates in Roman numerals ( xvii. and xxii.). 20th. Translation of King Edward( see March 18th), commemorates the translation of the body of the murdered young king from a marsh near Corfe Castle, where it was first buried, to Shaftesbury. 62245678SCHREIRAS 10 11 12 13 14 15 16 DEEADCOS SADO DE 10 b 17 g 18 A 19 20 21 d 11 THE CALENDAR, WITH THE TABLE OF LESSONS. f 18 JUNE HATH XXX DAYS. 23 f b Α St. Barnabas, Ap. C d e 26 b 30 f b 12345676ERS DEEADCY SALONY S EDAD10 29 30 g 8 e 9 f f d g b C b Boniface, Bishop.. d e f 19 b g 22 e d f А g b 28 d Nicomede, M...... 20 С Tr. of King Edw.. C Boniface, Bishop.. St. Alban, Mart.. f Tr. of King Edw.. Fast. St. John Baptist.. . Fast. St. Peter, Apostle. Nicomede, M.... St. Barnabas, Ap. St. Alban, Mart.. Fast. e St. Peter, Apostle. Fast. St. John Baptist.. First Lesson. 2 Kings 2 Chron. Deut. 2 Kings Ezra Nehemiah 33 to v. 12 18 v. 13 19 v. 20 Isaiah 38 v. 9 to v. 21 22 2 Kings MORNING PRAYER. 19 20 v. 31& 21 23 25 28 29 v. 3 to v. 21 2 Kings 2 Chron. 23 v. 21 to 24 v. 8 Acts 25 v. 8 4 7 9 1 4 -6& 7 to v. 5 Malachi 3 to v. 7 Nehemiah 13 to v. 15 Esther 1 2 Kings 2 Chron. Nahum 2 Kings 4 6 Ezekiel 3 v. 4 to v. 15 Job 1 First Lesson. 2 Chron. 2 Kings Ezra 17 v. 24 Nehemiah 13 John Malachi Nehemiah Esther 13 15 Zechariah Job 21 17 to v. 24 Hebrews 12 14 16& 17 to v. 14 20 to v. 31 22 24 26& 27 18 to v. 9 30& 31 v. 1 1 19 to v. 20 20 33 23 to v. 21 1 Peter 24 v. 8 to 25 v. 8 -1& 3 5 Second Lesson. 8 v. 15 10 to v. 20 |||| Acts John EVENING PRAYER. 7 v. 73& 8 13 v. 15 2 v. 15& 3 5 Matthew Acts John Acts 2 2 Peter 5 James Acts James 4 to v. 32 4 v. 32 to 5 v. 17 5 v. 17 13 to v. 21 13 v. 21 14 4 Matthew 1 John 3 Acts 2 1 John 15 16 to v. 16 Second Lesson. 16 v. 16 17 18 to v. 28 18 v. 28 19 to n. 25 4 v. 31 19 v. 25 20 to v. 19 20 v. 19 21 1 2 to v. 22 2 v. 22 3 7 v. 35 to 8 v. 5 8 v. 5 to v. 26 8 v. 26 21 v. 15 to v. 23 9 to v. 23 6 3 7 to v. 35 8 9 10 to v. 19 10 v. 19 11 to v. 17 11 v. 17 12 13 1 2 14 v. 8 3 4 5 1 to v. 22 1 v. 22 to 2 v. 11 2 v. 11 to 3 v. 8 3 v. 8 to 4 v. 7 4 v. 7 5 1 2 3 14 to v. 13 1 2 to v. 15 2 v. 15 3 to r. 16 4 v. 8 to v. 23 3 v. 16 to 4 v. 7 JULY. 2nd. Visitation of Virgin Mary, that is, to Elisabeth( Luke i. 39). -A late festival, instituted by Urban VI. in 1389, during the great schism, and confirmed at the Council of Basle( 1431), in order" that she, being honoured, might reconcile her Son by her intercession, and grant peace and amity among the faithful." 4th. Translation of St. Martin ( of Tours) from Cande, where he died, to the great Basilica of Tours in 478. St. Martin, Bishop of Tours( 371-397), was the son of a Roman tribune, and himself a soldier up to the age of 40, pupil and friend of St. Hilary of Poitiers. As a Bishop he still shewed his soldierly character in resolute war against Arianism and the last remnants of Paganism, and vigorous assertion of spiritual discipline. He is best known by the celebrated story of his dividing his cloak with a naked beggar, and in a dream seeing the Lord Himself clothed in it, and by the vision being converted to Christ.( See Nov. 11th.) 15th. Swithun, Bishop of Winchester, Translation.- Bishop( 838 -862) at the beginning of the monastic reforms, and the increase of the authority of Rome, which led to the struggle under Dunstan in the next century. He was buried, by his own desire, outside the Cathedral, where men might walk over his grave. After canonization in 912, his remains were translated to a shrine in the Cathedral; and, according to the legend, the saint showed his anger by a rain which stopped the work for 40 days. Hence the common belief that rain on St. Swithun's day presages a continued rain of 40 days. 22 20th. Margaret, Virgin and Martyr, said to have been martyred at Antioch in Pisidia( A.D. 278); commemorated as a" Great Martyr" by the Greek Church on July 17th. Nothing is really known about her; but, being usually represented as trampling on or piercing a dragon, she was obviously taken as a type of the power of faith in the weak to confound the strong. 22nd. St. Mary Magdalene.This was a red- letter Saint's Day, with Collect, Epistle, and Gospel, in 1549. In the Collect she was cited as an example of penitence and forgiveness, and in the Gospel( Luke vii. 36-50) she was identified with“' the woman who was a sinner," as also, in the common Western tradition, with Mary the sister of Lazarus. With this the Eastern tradition disagrees, and Holy Scripture gives no authority for it. All we really know is that out of her went seven devils," that she ministered to the Lord in His life, at the cross, and the grave; and that she was blessed with the first sight of Him after the Resurrection( Luke viii. 2, 3; Mark xv. 40; xvi. 1; John xx. 1-18). Why a Commemoration, so reasonable and spiritually instructive, was dropped in 1552, does not appear. 66 26th. St. Anne, mother of the Blessed Virgin, wife of Joachim. She appears in the Apocryphal Gospels in a legend of long childlessness, followed by special promise and miraculous birth of her child. The name is unknown in Scripture or the early Fathers before Epiphanius( A.D. 368), and the legend marks the growing cultus of the Virgin. The Emperor Justinian built a church to St. Anne in the 6th century. 1 2 BNNNNNNNNNNNNNNGGA 30 8888888888888040484088480798181 6 15 16 20 21 22 23 THE CALENDAR, WITH THE TABLE OF LESSONS. MORNING PRAYER. 24 JULY HATH XXXI DAYS. 18 C 25 26 EADCOCESADO SADNO BADOO DESAR С d e d e 31 b f Α g Swithun, Bishop.. b d b e Marg. V.& M.... g St. Mary Magd. f e TAR4ADD TRADOTTRODOTTRAADSLYS e g b d f b d f Visit. of V. Mary.. g Tr. of St. Martin. g Swithun, Bishop.. А d 27 28 29 g 30 А 31 b Fast. St. James, Apostle. St. Anne.... Visit. of V. Mary.. Tr. of St. Martin.. Marg. V.& M... St. Mary Magd.. Fast. St. James, Apostle. St. Anne.. Job First Lesson. Proverbs Job 23 25, 26 28 30 v. 12 to v. 27 32 38 v. 39& 39 41 2 Kings Proverbs 3 v. 27 to 4 v. 20 5 v. 15 3 Acts 5 1 to v. 20 2 li to v. 15 12 v. 10 14 v. 9 to v. 28 1 to v. 16 15 v. 18 -16 v. 31 to 17 v. 18 19 v. 13 21 to v. 17 23 v. 10 First Lesson. Proverbs 7 9 22 fate 27 29& 30 v. 1 31 v. 13 38 to v. 39 40 42 1 v. 20 3 to v. 27 4 v. 20 to 5 v. 15 6 to v. 20 Second Lesson. 25 Romans EVENING PRAYER. 8 10 v. 16 11 v. 15 13 -14 v. 28 to 15 v. 18 Jer. Proverbs 26 v. 8 to v. 16 16 to v. 20 4 1 John 6 9 2 John. 11 3 John. 13 Jude. 16 Matt. 19 22 v. 12 to v. 29 24 Luke Acts 18 v. 10 20 to v. 23 22 to v. 17 24 v. 21 26 to v. 21 14 15 to v. 30 -15 v. 30 to 16 v. 16 16 v. 16 -9 v. 23 10 to v. 24 10 v. 24 11 12 17 to v. 16 17 v. 16 18 to v. 24 18 v. 24 to 19 v. 21 19 v. 21 20 to v. 17 20 v. 17 21 to v. 17 21 v. 17 to v. 37 21 v.37 to 22 v. 23 22 v. 23 to 23 v. 12 23 v. 12 24 9 v. 51 to v. 57 25 26 27 28 to v. 17 28 v. 17 1 13 to v. 26 13 v. 26 Second Lesson. -4 v.7 5 - 1 v. 18 2 3 4 to v. 23 4 v. 23 to 5 v. 13 5 v. 13 to v. 33 5 v. 33 6 to v. 19 6 v. 19 to 7 v. 7 7 v. 7 8 to v. 18 8 v. 18 9 to v. 18 9 v. 18 10 to v. 24 10 v. 24 11 12 to v. 22 12 v. 22 13 to v. 24 13 v. 24 to v. 53 13 v. 53 to 14 v. 13 14 v. 13 15 to v. 21 15 v. 21 16 to v. 24 AUGUST. 1st. Lammas Day.- The festival of St. Peter ad vincula in the Sarum and Roman use. Various derivations of the name are given; but far the most probable is that it is a corruption of " Hlafmas," i.e." Loaf- mass," the offering of the first fruits of the new harvest. 6th. Transfiguration, observed in the Eastern Church in the 8th century, in the West probably earlier; but first universally authorized by Calixtus III. in 1457, in commemoration of the deliverance of Belgrade from the Turks. The Transfiguration of Our Lord, though it clearly marks an epoch in His early life, when he summed up the effects of His ministry, and began to prepare His disciples for His humiliation and death( see Matt. xvi. 13- xvii. 23), is but little dwelt upon in Holy Scripture ( except in 2 Pet. i. 17), or in ancient Church Commemoration. 7th. Name of Jesus.- Taken from the Sarum Calendar; formerly observed( as was natural) on the Feast of the Circumcision, and in the Roman Church, on the 2nd Sunday after Epiphany. Why it should be placed here, unless in connection with the display of Our Lord's majesty in the Transfiguration, it is hard to say. 10th. St. Lawrence, Martyr, the chief Deacon of the Church of Rome under Sextus II., and martyred after him in A.D. 258, in the persecution of Valerian. He was tortured for refusing to give up the Church treasures, and broiled to death on an iron frame like a gridiron. His name is commemorated in the Calendar of 354, and found in the Sacramentary of Gregory the Great. No martyrdorn seems to have made more impression in the Middle Ages, or to have been more hallowed by festal celebration and dedication of 23 churches, both in the East and the West. 28th. St. Augustine, Bishop ( 354-430), the great Bishop of Hippo, and father of Latin Theology, who has perhaps more than any other writer affected Christian thought, especially on the doctrines of Justification and Predestination, and whose influence was dominant with all the great leaders of the Reformation. He was a native of Tagaste in North Africa, in his youth a student of literature and teacher of rhetoric, inclined to passion and self- indulgence, an inquirer in the Manichean and other schools, and even by the prayers of his saintly mother Monica not persuaded to be a Christian. At Milan he was converted and baptized by St. Ambrose at the age of 33, ordained priest and consecrated Bishop at Hippo in 395, where he ministered till, just before the conquest of North Africa by the Vandals, he was taken from the evil to come, in 430. The personal and spiritual force of his Confessions and Retractations; the profound theology of his writings against Manichæism and Pelagianism, Arianism, and Donatism; his wonderful Commentaries on Scripture, Sermons, and Letters; his contrast of the" City of God with the kingdom of the world, expiring in the fall of Rome- all have laid hold of the mind and heart of Christendom with a power fairly unexampled in the history of the Church, if not of the world. 29th. Beheading of St. John Baptist. The observation of this Festival is of early date in the Western Church, probably from a desire to carry out, in the case of St. John Baptist, the usual commemoration of martyrdom without trenching on the greater Festival of his Nativity. Why it was fixed to this day does not appear. | 12345676222BRSM I С 9 AUGUST HATH XXXI DAYS. Lammas Day.. 10 е COCHEAD ODOY SALOOTEAD OF WARCU d 29 11 f 30 THE CALENDAR, WITH THE TABLE OF LESSONS. MORNING PRAYER. f 12345678 C d 9 А 18 f b 19 g d 20 А e b d f 28 b g А COCHEADOS EDAD Y SADO D CUE d St. Augustin, B... Beheading of St. d......[ John Baptist. f 10 11 12 13 14 b 15 16 17 18 19 20 21 b 22 23 d 24 25 f f d Transfiguration... Name of Jesus... 26 g 27 28 29 30 d 31 e St. Lawrence, M.. Transfiguration... b Name of Jesus... b Fast. St. Bartholomew.. Lammas Day... St. Lawrence, M.. Fast. St. Bartholomew.. St. Augustin, B... Beheading of St. ......[ John Baptist. First Lesson. Proverbs Eccles. Jeremiah 12 2 to v. 14 5 v. 19 7 to v. 17 9 to v. 17 15. 18 to v. 18 21 22 v. 13 24 26 29 v. 4 to v. 20 Proverbs Eccles. 27 to v. 23 30 to v. 18 1 - 36 v. 14 Genesis 28 v. 10 to v. 18 Jeremiah 38 v. 14 50 to v. 21 Ezekiel. Jeremiah 3 5 First Lesson. 7 9 23 31 to v. 15 1 Cor. 33 to v. 14 35 1 to v. 15 2 3 v. 15 9 12 v. 17 Deuteronomy Jeremiah Ezekiel EVENING PRAYER. 28 to v. 15 31 v. 10 2 to v. 12 1 5 to v. 19 6 to v. 22 8 v. 4 13 v. 8 to v. 24 17 to v. 19 19 22 to v. 13 23 to v. 16 25 to v. 15 28 30 31 v. 15 to v. 38 4 6 8 11 33 v. 14 36 to v. 14 38 to v. 14 18 v. 15 Second Lesson. 51 v. 54 1 v. 15 Romans 3 to v. 15 8 11 v. 14 13 to v. 17 39 Mark 2 to v. 17 2 v. 17 3 4 5 6 7 8 to v. 18 8 v. 18 9 to v. 19 9 v. 19 10 11 to v. 25 11 v. 25 12 13 14& 15 to v. 8 15 v. 8 16 1 to v. 26 1 v. 26& 2 3 4 to v. 18 4 v. 18& 5 6 7 to v. 25 7 v. 25 8 9 -10& 11 v. 1 11 v. 2 to v. 17 Second Lesson. Matt. 16 v. 24 to 17 v. 14 17 v. 14 18 to v. 21 18 v. 21 to 19 v. 3 19 v. 3 to v. 27 -19 v. 27 to 20 v. 17 20 v. 17 21 to v. 23 21 v. 23 22 to v. 15 22 v. 15 to v. 41 -22 v. 41 to 23 v. 13 v. 13 24 to v. 29 24 v. 29 25 to v. 31 25 v. 31 26 to v. 31 26 v. 31 to v. 57 26 v. 57 27 to v. 27 27 v. 27 to v. 57 27 v. 57 28 1 to v. 21 1 v. 21 2 to v. 23 2 v. 23 to 3 v. 13 3 v. 13 4 to v. 35 4 v. 35 to 5 v. 21 SEPTEMBER. 1st. St. Giles, Abbot( Egidius), a Gallican Saint of the 7th century, first a hermit, then drawn from his hermitage by Flavius, king of the Visigoths to found the famous Benedictine Abbey of St. Giles, near Nismes. He was the patron Sa at of cripples( from a legend declaring that in his love of mortification he refused to be cured of an accidental lameness). Though unconnected with England, he was here specially honoured, and many churches were dedicated to him. 7th. Enurchus or Evortius.Bishop of Orleans in the 4th century. He is said to have been a martyr; but nothing can be said to be really known of him. 8th. Nativity of the Virgin Mary, a festival known at the close of the 7th century: but specially honoured by Papal authority in the 13th and 14th; probably marking the growth of the belief in the Immaculate Conception. 14th. Holy Cross Day, celebrating the exhibition of the True Cross in the Basilica built by the Empress Helena at Jerusalem in 326( see" Invention of the Cross," May 3rd). 17th. Lambert, Bishop, of Maestricht in the 7th century: an evangelist to the heathen, and a martyr for the rebuke of vice in the person of Pepin of Heristal, A.D. 709. His relics were translated to Liege, the Cathedral of which is dedicated to him. 26th. St. Cyprian, Archbishop, the great Bishop of Carthage, exercising a kind of metropolitan jurisdiction( from A.D. 248-258). He was of high education and rank, converted in his manhood, and soon after raised to the Episcopate; notable as the great upholder and establisher in the Western Church of Episcopal dignity and authority, in staunch resistance to the growing claims of Rome; stern alike against Puritanism and 24 laxity in the restoration of those who had" lapsed" under persecution; maintaining even the need of rebaptism of those baptized by heretics, which was rigidly opposed by the Bishop of Rome, and disallowed by subsequent Church authority; a great ruler of unbounded influence and popularity; a writer of great vigour of thought and perfection of style; finally a martyr under the persecution of Galerius in 258. 30th. St. Jerome( Hieronymus; A.D. 342-420), the great critic and scholar of the West, as Origen of the East, standing almost alone among the Latin Fathers in knowledge, not only of Greek, but of Hebrew and Chaldee, and in the instincts of sound and scholarly criticism. He was born at Stridon in Pannonia, in early life a teacher of grammar and rhetoric; after his baptism he travelled to Gaul, Rome, and the East, and spent some time as a recluse in the desert of Chalcis; thence, after visiting Constantinople, he settled at Rome, as the trusted counsellor of Pope Damasus; afterwards he returned to the East, and spent the last thirty years of his life in seclusion and study at Bethlehem. His character was violent, and often undisciplined and fanatic, as in his championship of asceticism and monasticism, and his various controversies. But his service in producing, direct from the original, the great Latin Version of the Western Church ( the" Vulgate"), superseding, except in the Psalter and the Apocryphal books, the varying and inaccurate versions previously existing, was simply priceless; and on all points of Biblical criticism his authority far outweighs all others in the Patristic literature of the West. His Scriptural Commentaries, his Letters and Treatises, and his historical and biographical works are also of the highest value. 12345678910112 13415161Y18 192012223242526 27 28 29 30 17 222222NNNNNNNNNISSKLO22445 8 10 14 16 17 18 20 21 23 26 THE CALENDAR, WITH THE TABLE OF LESSONS. 27 SEPTEMBER HATH XXX DAYS. 28 f Giles, Abbot.... 29 g 30 SADCUC ACTO Α e Enurchus, Bishop. f Nat. of Vir. Mary. g b с d f 13 d ADD Y SALONY Α b e 15 f с f d Fast. e St. Matthew, Apos. А b 19 с d St. Cyprian, Abp.. [ Angels. St. Michael and all g St. Jerom...... 1EADCO EDO EADOTT EALODE C b 24 A d А Lambert, Bishop.. f Holy- Cross Day. Lambert, Bishop.. b Fast. e St. Matthew, Apos. d Giles, Abbot. e Enurchus, Bishop. Nat. of Vir. Mary. Holy- Cross Day.. с St. Cyprian, Abp.. ...[ Angels. f St. Michael and all St. Jerom... First Lesson. EzekielDaniel 1 Kings Hosea Joel Genesis Joel 20 to v. 18 20 v. 33 to v. 44 24 v. 15 Daniel MORNING PRAYER. Ezekiel Joel Daniel Amos 13 v. 17 1 Cor. 14 v. 12 18 to v. 19 27 to v. 26 28 to v. 20 32 to v. 17 2 Cor. 33 v. 21 34 v. 17 37 to v. 15 47 to v. 13 2 to v. 24 3 4 v. 19 5 v. 17 7 to v. 15 9 to v. 20 10 to v. 20 24 19 v. 15 2 v. 14 5 v. 8 to 6 v. 7 8 First Lesson. 10 13 to v. 15 1 2 v. 15 to v. 28 32 -3 v. 9 26 27 v. 26 31 33 to v. 21 34 to v. 17 36 v. 16 to v. 33 37 v. 15 1 2 v. 24 4 to v. 19 5 to v. 17 6 7 v. 15 9 v. 20 12 1 Chronicles 29 to v. 20 Hosea Second Lesson. 14 to v. 12 Mark 16 v. 44 18 v. 19 20 v. 18 to v. 33 22 v. 23 EVENING PRAYER. 11& 12 to v. 7 - 14 2 to v. 15 2 v. 28 to 3 v. 9 - 10 v. 4 1& 2 to v. 4 Galatians 15 v. 35 16 1 to v. 23 1 v. 23 to 2 v. 14 2 v. 14& 3 4 4 to v. 13 Luke -7 v. 8 9 5 6& 7 v. 1 <-7 v.2 8 9 10 11 to v. 30 -11 v. 30 to 12 v. 14 12 v. 14& 13 11 v. 17 12 to v. 28 12 v. 28& 13 14 to v. 20 14 v. 20 15 to v. 35 4 to v. 21 4 v. 21 to 5 v. 13 5 v. 13 6 Acts 12 v. 5. to v. 18 Ephesians 1 Second Lesson. 1 2 3 5 v. 21 6 to v. 14 6 v. 14 to v. 30 6 v. 30 7 to v. 24 7 v. 24 to 8 v. 10 8 v. 10 to 9 v. 2 9 v. 2 to n. 30 9 v. 30 Revelation Luke 10 to v. 32 10 v. 32 11 to v. 27 -11 v. 27 to 12 v. 13 12 13 to v. 35 -12 v. 35 to 13 v. 14 13 v. 14 14 to v. 27 14 v. 27 to v. 53 14 v. 53 15 to v. 42 15 v. 42& 16 1 to v. 26 1 v. 26 to v. 57 1 v. 57 2 to v. 21 2 v. 21 3 to v. 23 4 to v. 16 14 v. 14 4 v. 16 OCTOBER. 1st. Remigius, Bishop( of Rheims, A. D. 439-533," St. Remi"), famous as the converter and baptizer of Clovis, anointing him at his coronation with the sacred oil, from which, as preserved at Rheims, all kings of France subsequently received unction. He became the Metropolitan of the Frankish Church, and died in extreme old age in 533. tian 6th. Faith, Virgin and Martyr, according to tradition, in Aquitania, under the Dioclepersecution. Although nothing but this is known of her, yet, perhaps from her significant name, many churches in England, including one in the crypt of old St. Paul's, were dedicated to her: 9th. St. Denys, Bishop, the patron Saint of France, a missionary bishop( of Paris), and a martyr in the 3rd century( about A.D. 272), under the persecution of Aurelian. He was often confused with Dionysius the Areopagite, the convert of St. Paul ( Acts xvii. 34), and, by tradition, the first Bishop of Athens; whose name was made famous in the Middle Ages by the celebrated mystic work on " Celestial and Ecclesiastical Hierarchies," published in his name probably in the 5th century, and translated into Latin by the celebrated John Erigena in the 9th century. the 13th. Translation of King Edward the Confessor( reigned 1041-1066). The commemoration is of the translation of his relics from the original shrine - 25 in his own Abbey of Westminster( erected by the Conqueror), to a more magnificent shrine in the Abbey under the auspices of Archbishop Becket, on Oct. 13th, 1163. Edward the Confessor was regarded as the patron saint of England, until superseded by St. George in the 13th century. 17th. Etheldreda, Virgin( died A.D. 679), a famous Saxon Saint(" St. Audray"), daughter of Anna, King of East Anglia, twice married, and through both marriages resolutely preserving her vow of perpetual virginity. Separated from her second husband, Cyfrid, King of Northumbria, she received the veil at the hands of the celebrated Wilfrid, and was the founder and Abbess of the Monastery of Ely, which became the great religious centre of the eastern counties. Her life of great sanctity and severe asceticism is first recorded by Bede, and diffusely celebrated by Thomas of Ely in the reign of Henry II. Her festival was of such celebrity, that it seems to have superseded the vigil of St. Luke's Day. 25th. Crispin, Martyr, one of the early missionaries in Gaul, companion of St. Denys, beheaded, according to tradition, with his brother Crispinian, A.D. 288. The brothers( like St. Paul) maintained themselves by labour with their own hands, and, working as shoemakers, became the patron Saints of the craft. The day is memorable in English history as the day of the great victory of Agincourt, in 1415. 23 123456789 10 11 12 13 14 15 16 17 18 19 20122252425257 28 29 30 1 ADCUAT SDADOS SACO EDAD CDO SALG 26 81 OCTOBER HATH XXXI DAYS. А Remigius, Bp..... b d 22 e f А b C d e g b f Trans. K. Edw.. с d e f g Α THE CALENDAR, WITH THE TABLE OF LESSONS. MORNING PRAYER. С e g 123456789SERRES ADCUOCI SADOTO WADOY SALONIEEADC d Crispin, Martyr... b с d А Remigius, Bp..... e 10 C 11 d e f Faith, V.& M.. b St. Denys, Bishop. Α b e 20 f f Trans. K. Edw... Faith, V.& M... g St. Denys, Bishop. С с Etheldreda, V.. d St. Luke, Evang.. Etheldreda, V... St. Luke, Evang.. e f Fast. St.Simon& St.Jude А 30 b Fast. d Crispin, Martyr... с .... Fast. St.Simon& St.Jude ....... Fast. First Lesson. Amos 2 v. 4 to 3 v. 9 5 to v. 18 Jonah Micah Nahum Habakkuk Haggai Zechariah Isaiah Zechariah 3 Zeph. 1 v. 14 to 2 v. 4 Amos 7 9 1 3 1 to v. 10 Obadiah. Jonah Micah Nahum Habakkuk Zephaniah 0357 First Lesson. Malachi 2 3 v. 13& 4 Isaiah 28 v. 9 to v. 17 Wisdom 2 25 2 Col. 1 -4 v. 4 5 v. 18 to 6 v. 9 8 3 2 to v. 10 1 Thess. 1 to v. 18 Second Lesson. Ephesians 55 3 5 7 2 Thess. 8 v. 14 10 12 1 Timothy 14 2 4 3 2 1 to v. 14 -2 v. 4 Haggai 1 2 v. 10 Zechariah 1 v. 18& 2 Ecclus. 38 to v. 15 Zechariah 4 6 8 to v. 14 -9 v.9 11 13 1 3 to v. 13 Philippians - 6 to v. 22 2 Timothy 7 v. 15 EVENING PRAYER. Malachi 1 Wisdom Jer. 3 v. 12. to v. 19 Wisdom-4 v. 7 6 v. 22 to 7 v. 15 8 to v. 19 4 v. 25 to 5 v. 22 5 v. 22 to 6 6 Luke 4 to v. 25 232221123223323v. 10 v. 10 1 v. 21 to 2 v. 8 4 1 to v. 21 -2 v.8 3 to v. 18 3 v. 18& 4 Second Lesson. 4 1 to v. 18 1 v. 18& 2 5 to v. 17 5 v. 17 6 to v. 20 6 v. 20 7 to v. 24 7 v. 24 8 to v. 26 8 v. 26 9 to v. 28 9 v. 28 to v. 51 9 v. 51 to 10 v. 17 10 v. 17 11 to v. 29 11 v. 29 12 to v. 35 12 v. 35 13 to v. 18 13 v. 18 14 to v. 25 14 v. 25 to 15 v. 11 15 v. 11 16 17 to v. 20 17 v. 20 18 to v. 31 -18 v. 31 to 19 v. 11 19 v. 11 to v. 28 19 v. 28 20 to v. 27 20 v. 27 to 21 v. 5 21 v. 5 NOVEMBER. 6th. Leonard, Confessor( died 599), a courtier of King Clovis, converted by St. Remigius, afterwards a hermit and head of a monastery near Limoges. He ministered especially to prisoners, often obtaining their liberation from the king, and became the patron Saint of all prisoners and captives. 11th. St. Martin, Bishop( of Tours).- See note on July 4th.This day is one of those which, as" Martinmas Day," became important as a half- quarter day in secular business. 13th. Britius, Bishop(" St. Brice"), pupil of St. Martin of Tours, and bishop as his successor( A.D. 397-414). He was in early life a gross sinner, converted by St. Martin; afterwards a victim of slander, and driven for seven years from his see, but restored from 407 till his death. On St. Brice's day( A.D. 1002) was perpetrated the treacherous massacre of the Danes in England, by command of Ethelred, so signally avenged by Swayn and Canute. 15th. Machutus, Bishop(" St. Malo"), a Welsh saint, hermit in an island near Brittany ( then Pagan), afterwards Bishop of Aleth in Brittany( 541-564). The see leth was nsferred to St. Malo, named after him. 26 17th. Hugh, Bishop, the great Bishop of Lincoln( A.D. 11861200). He was born at Grenoble, brought over to England in 1181, as Prior of the first English Carthusian monastery; made Bishop of Lincoln against his will, still constantly revisiting his old monastery; famous in his episcopate for holiness, ability, energy, and munificence; builder of a great part of Lincoln Cathedral, where he lies buried in the shrine behind the high altar. 20th. Edmund, King and Martyr, a Saxon Saint, King of East Anglia( 855-870); taken prisoner by the Danes after a brave struggle, and, refusing life on condition of apostasy and vassalage, shot to death with arrows. His relics were translated solemnly under Canute( 903) to the great Church of Bury St. Edmunds. 22nd. Cecilia, Virgin and Martyr.- Of this famous Saint, celebrated in all the ancient Western martyrologies, little definite is known, the accounts being contradictory and legendary in character. She appears to have been a Roman lady, converter of her husband Valerian, who suffered martyrdom with her under M. Aurelius( in the 2nd century), or in some later persecution. According to legend, she enjoyed angelic converse and music. Pope Paschal 1.( 821) founding a church, to which her relics were translated, ordained and endowed a service of perpetual song of praise. Hence, probably, she became the patron Saint of sacred music, believed to have been the inventress of the organ, and able by her music to" draw an angel down." 23rd. St. Clement, Bishop( of Rome) in the first century, according to Irenæus the third after the death of St. Peter. Eusebius places his death in A.D. 95 or 100. The old tradition, from Origen downwards ( uncertain but not improbable), makes him the" Clement the fellow labourer" of St. Paul( Phil. iv. 3). His Epistle to the Corinthians, written late in the first century( and at one time read as of almost canonical authority), is of deep interest and priceless Univ.- Bibl. Giessen 11 12345678910 1 12 134 15 1671819 201222524 25 267 28 29 30 TOTEADOTT SADO SADA 23 123456789 16 17 18 19 THE CALENDAR, WITH THE TABLE OF LESSONS. MORNING PRAYER. 20 21 22 23 24 25 26 27 28 NOVEMBER HATH XXX DAYS. 29 30 d e А d e f Α b C e g d Machutus, Bp. А f Hugh, Bishop b с d Edmund, King.... Cecilia, V.& M... e St. Clement, Bp... Catherine, V.& M. f X b с d e 9 e 10 f 11 12 13 14 15 TOEBAD TASTYR TOPSKARAATAR d All Saints' Day... b f g b Leonard, Conf... b d f All Saints' Day.... g Α Leonard, Conf. b ......... с St. Martin, Bp.. Britius, Bishop... d e Fast. St. Andrew, Ap... .......... St. Martin, Bp.... Britius, Bishop.... Machutus, Bp.. Hugh, Bishop. Edmund, King.... Cecilia, V.& M... St. Clement, Bp... Catherine, V.& M. ..... Fast. St. Andrew, Ap... First Lesson. Second Lesson. Wisdom 3 to v. 10 Heb. 11 v. 38& 12 to v. 7 92 Timothy 11 v. 15 to 12 v. 3 1 to v. 14 3 v. 17 to v. 30 5 10 v. 18 15 v. 9 18 to v. 15 Ecclus. Baruch Isaiah 19 v. 13 24 to v. 24 33 v. 7 to v. 23 35 39 to v. 13 41 to v. 14 44 to v. 16 51 v. 10 Ecclus. Wisdom Baruch Isaiah First Lesson. 4 v. 36& 5 1 v. 21 3 to v. 16 5 to v. 18 8 v. 5 to v. 18 9 v. 8 to 10 v. 5 10 v. 20 11 v. 10 13 17 19 to v. 16 6 James 26 5 to v. 17 11 to v. 15 17 54 John EVENING PRAYER. 22 v. 6 to v. 24 Titus 24 v. 24 34 v. 15 37 v. 8 to v. 19 39 v. 13 42 v. 15 50 to v. 25 4 to v. 21 1 to v. 21 2 <-4 v.2 Philemon. Hebrews 5 v. 18 7 to v. 17 8 v. 18 to 9 v. 8 10 v. 5 to v. 20 11 to v. 10 12 14 to v. 24 18 19 v. 16 65 to v. 17 2 4 v. 10 7 v. 27 14 to v. 20 16 v. 17 18 v. 15 John 3 4 1 2 3 2& 3 to v. 7 3 v. 7 to 4 v. 14 4 v. 14& 5 1 Peter-- 1 to v. 22 1 v. 22 to 2 v. 11 17456789 19 197 17 12 131234599 10 to v. 19 Second Lesson. Revelation Luke 10 v. 19 11 to v. 17 11 v. 17 2 v. 11 to 3 v. 8 1 v. 35 to v. 43 19 to v. 17 22 to v. 31 22 v. 31 to v. 54 22 v. 54 23 to v. 26 23 v. 26 to v. 50 -23 v. 50 to 24 v. 13 24 v. 13 1 to v. 29 1 v. 29 2 3 to v. 22 3 v. 22 4 to v. 31 4 v. 31 5 to v. 24 5 v. 24 6 to v. 22 v. 22 to v. 41 6 v. 41 7 to v. 25 7 v. 25 8 to v. 31 8 v. 31 9 to v. 39 9 v. 39 to 10 v. 22 10 v. 22 11 to v. 17 11 v. 17 to v. 47 John 12 v. 20 to v. 42 historical value, in comparison and contrast with the Scriptural Epistles. It ends with a noble prayer, perhaps the first specimen of a Christian liturgy. Of his life and death nothing certain is known. Under his name came out the famous apocryphal " Clementine literature"( Homilies, Recognitions, and Epitome), accepted as genuine in former times, now known to be an early Christian romance, and, as such, a favourite theme of modern historical and speculative criticism. 25th. Catherine, Virgin and Martyr( of Alexandria), of whom nothing certain is really known, is yet the subject of an extraordi6th. Nicolas, Bishop( of Myra in Lycia), died A.D. 342.- No record of him remains, except the fame of holiness and charity. His relics were translated to Bari, in Italy( 1087), in fear of Mohammedan desecration. For some reason unknown, he became the patron of merchants and sailors, and also of boys, especially orphans, who were taught to place themselves under his care. The Christmas legends of" St. Klaus" and his gifts are a remnant of this dedication. The strange mediæval festival of the" Boy Bishop" began on St. Nicolas' day. DECEMBER. 8th. Conception of the Virgin Mary; a festival connected with the Nativity of the Virgin Mary ( Sept. 8th); a part of the same growth of the idea of the Immaculate Conception. Like that festival, it was earlier in the East than in the West; said to have been introduced into England by St. Anselm; but not held of obligation till the 15th century. 13th. Lucy, Virgin and Martyr ( of Syracuse); a martyr, according to tradition, in the 4th century, under Diocletian, by torture. Her legend is much like those of St. Agatha and St. Agnes. 16th. O Sapientia.- The name marks that on this day began the special Antiphons to the 27 nary mass of picturesque legend. In this she appears as an Alexandrian princess; vowed solemnly to perpetual virginity, and in vision wedded to Our Lord Himself. On the rise of the persecution of Maximinus she defends the faith in victorious disputation against the heathen philosophers of Alexandria; then, refusing to yield to the lust of the emperor, is condemned to the spiked wheel of torture, and, when the wheel is shattered by angelic hands, is beheaded, and her body borne by angels to rest on mount Sinai. She was reverenced as the patron saint of secular learning, when consecrated to the service of Christ. Magnificat, continued up to December 23rd. They were a series of hymns to Our Lord, beginning successively" O Wisdom,"" O Adonai,"" O Root of " 0 Jesse,"" O Key of David,' dawning Light,"" O King and " 0 desire of all nations,' Emmanuel." 31st. Silvester, Bishop( of Rome), from A.D. 314-335, passing as a Priest through the Diocletian persecution, and as a Bishop through the Nicene period, although from weak health he did not attend the Nicene Council. Little is known of him historically, but in the middle ages he was celebrated as the receiver of the famous" Donation of Constantine." An edict of the Emperor, forged at some time between the 8th to the 10th centuries, declares that, on transferring the seat of the Empire to Constantinople, he has bestowed on the Pope and his successors the Sovereignty of the West, and decrees for them all the outward insignia of Imperial rank. To this Dante refers in the celebrated lines" O Constantine! of how much ill was cause, Not thy conversion, but those rich domains Which the first wealthy Pope received from thee," 123456789CHTERAR 10 20 22 11 b 30 12345678901234567 14 15 27 d 16 17 11222NNNNN2233 2345678906 THE CALENDAR, WITH THE TABLE OF LESSONS. MORNING PRAYER. 19 DECEMBER HATH XXXI DAYS. 1EADCO SAN SADUTO SALCACEEA 21 g А 10 А 22 13 d d Lucy, Vir.& M.. f g O Sapientia. А b 26 f 18 b TEADCAO BADO BADO 2044804 30 d 20 d А Silvester, Bishop.. g А 23 g e f 24 A 25 b с 27 d Nicolas, Bishop.. Conception of Vir. .[ Mary. 28 e 29 f .... Fast. St. Thomas, Apos. .Fast. Christmas- Day.... St. Stephen, M..... St. John, Evang... Innocents' Day.... Nicolas, Bishop... Conception of Vir. .[ Mary. Lucy, Vir.& M... O Sapientia.. ..Fast. St. Thomas, Apos. ... Fast. Christmas- Day.... St. Stephen, M..... St. John, Evang... Innocents' Day.... 31 A Silvester, Bishop.. First Lesson. Isaiah Job Isaiah Genesis Exodus Jeremiah Isaiah 29 to v. 9 30 to v. 18 1 John 31 33 35 40 v. 12 41 v. 17 42 v. 18 to 43 v. 8 44 to v. 21 45 v. 8 - 47 49 to v. 13 50 51 v. 9 52 v. 13& 53 Isaiah 21 to v. 13 1 Peter 22 v. 15 24 26 to v. 20 2 Peter 28 to v. 14 42 to v. 7 55 27 57 59 9 to v. 8 4 to v. 11 33 v. 9 31 to v. 18 61 63 65 v. 8 First Lesson. 22 to v. 15 23 25 26 v. 20& 27 28 v. 14 29 v. 9 Second Lesson. 30 v. 18 32 EVENING PRAYER. 34 40 to v. 12 41 to v. 17 42 to v. 18 43 v. 8 44 v. 21 to 45 v. 8 60 - 7 v. 10 to v. 17 2 Chron. 24 v. 15 to v.23 Isaiah 6 Baruch 4 v. 21 to v. 31 Isaiah 62 64& 65 to v. 8 66 1 3 v. 8 to 4 v. 7 -4 v. 7 2 John. 3 John. Jude. Revelation 2 to v. 15 2 v. 15 3 to v. 16 3 v. 16 to 4 v. 7 -4 v. 7 5 John 20 v. Revelation 46 48 49 v. 13 Rev. Luke Acts John 13 v. Revelation 2 v. 18 to 3 v. 7 5 I 2 3 51 to v. 9 52 to v. 13 54 35 John 56 Revelation 58 14 2 to v. 15 € 23 to v. 36 16 19 to v. 11 20 21 v. 15 to 22 v. 6 1746 Second Lesson. John 11 v. 47 to 12 v. 20 12 v. 20 13 to v. 21 Titus Acts Revelation 19. to v. 24 28112 - 13 v. 21 14 15 16 to v. 16 16 v. 16 17 18 to v. 28 18 v. 28 19 to v. 25 19 v. 25 20 to v. 19 20 v. 19 21 2 to v. 18 3 v. 7 5 7 14 to v. 8 10 12 15 3 v. 4. to v. 9 8 to v. 9 1 18 19 v. 11 21 to v. 15 22 v. 6 TABLES AND RULES. ( i.) FOR THE MOVEABLE AND IMMOVEABLE FEASTS. The weekly Festival of the LORD'S DAY, and the weekly fast of FRIDAY, as the day of the Passion, are probably as old as Christianity itself. All the later system may be considered as a growth from these, or an addition grafted upon them; naturally developing itself, as Christianity became dominant over the life of the world, and so came to express itself in form and law. The Ecclesiastical year, as now ordered, is divided into two chief parts; first, the Festal portion of the year, from Advent to Trinity: secondly, the nonfestal portion( except in respect of Saints' day Festivals), from Trinity to Advent. I. The Festal System, in relation to the manifestation of Our Lord Himself, has two centres:( a) EASTER, preceded by the period of preparation, from Septuagesima to the end of Lent, and followed by the great Pentecoste, or period of fifty days, including Ascension and ending with Whitsunday.( Trinity Sunday was afterwards added.) The celebration of this great Festival, with its preparation and sequel, is probably derived from Apostolic times; and Easter, depending on the Paschal full moon, is necessarily, within limits, a moveable Festival. The rule here given for finding Easter is intended to carry out the decree supposed to have been passed at the Council of Nicæa ( A. D. 325), settling authoritatively the controversy about the time of keeping the feast. But it would appear that it should 28 name, not the full moon, but the 14th day of the moon, which is not always the same thing. ( b) CHRISTMAS, preceded by the season of Advent, and followed by that of the Epiphany. The celebration of Christmas Day on Dec. 25th is first found in the Western Church, and does not seem to have prevailed in the East till the close of the 4th century. It is clear that in the early Church there was great doubt as to the proper day, and, in some cases, the Nativity was celebrated on the same day as the Epiphany. On what ground it was fixed to Dec. 25th is uncertain; possibly this was only a Christianization of the Festival of the winter solstice, with some mystic reference to Our Lord as the Sun of Righteousness. By Christmas the feasts of the Circumcision, Epiphany, Purification, and Annunciation are of course determined. II. The SAINTS' DAY CELEBRATIONS are, in the Church of England, restricted to the Festivals of Apostles( including St. Paul and St. Barnabas) and Evangelists; the Festivals of St. John Baptist, St. Stephen the first Martyr, the Innocents' Day, St. Michael and all Angels, and All Saints. In 1549, the feast of St. Mary Magdalene was kept on July 22nd. Out of the large number of Saints days commemorated in medieval times, a certain number were afterwards restored to the Calendar(" the black letter Saints days"), but without provision of any festal Service. TABLES AND RULES FOR THE MOVEABLE AND IMMOVEABLE FEASTS; TOGETHER WITH THE DAYS OF FASTING AND ABSTINENCE, THROUGH THE WHOLE YEAR. RULES to know when the Moveable Feasts and Holy- days begin. EASTER- DAY( on which the rest depend) is always the First Sunday after the Full Moon which happens upon, or next after the Twenty- first Day of March; and if the Full Moon happens upon a Sunday, Easter- Day is the Sunday after. Advent- Sunday is always the nearest Sunday to the Feast of St. Andrew, whether before or after. Septuagesima Sexagesima Quinquagesima Quadragesima Rogation- Sunday Ascension- Day Whit- Sunday Trinity- Sunday All Sundays in the Year. The Days of the Feasts of Sunday is is A TABLE OF ALL THE FEASTS THAT ARE TO BE OBSERVED IN THE CHURCH OF ENGLAND THROUGHOUT THE YEAR. Five Weeks Forty Days Seven Weeks Eight Weeks The Circumcision of our Lord JESUS CHRIST. The Epiphany. The Conversion of St. Paul. The Purification of the Blessed Virgin. St. Matthias the Apostle. The Annunciation of the Blessed Virgin. St. Mark the Evangelist. CHRIST. St. Barnabas. St. Philip and St. James the Apostles. The Ascension of our Lord JESUS Nine Eight Seven Six The Nativity of our Lord. The Purification of the Blessed The Virgin Mary. Evens or Vigils The Annunciation of the Blessed Virgin. before Easter- Day.- Ascension- Day. The Days of the Feasts of St. Andrew the Apostle. St. Thomas the Apostle. The Nativity of our Lord. St. Stephen the Martyr. St. John the Evangelist. The Holy Innocents. Monday and Tuesday in Easter- Week. Monday and Tuesday in Whitsun- Week. Weeks before Easter. The Evens after Easter. A TABLE OF THE VIGILS, FASTS, AND DAYS OF ABSTINENCE, TO BE OBSERVED IN THE YEAR. or Vigils before 28 The Nativity of St. John Baptist. St. Peter the Apostle. St. James the Apostle. St. Bartholomew the Apostle. I. The Forty Days of Lent. II. The Ember- Days at the Four Seasons, being the Wednesday, Friday, and Saturday after St. Matthew the Apostle. St. Michael and all Angels. St. Luke the Evangelist. St. Simon and St. Jude, Apostles. All Saints St. John Baptist. St. Peter.- St. James. St. Bartholomew. Pentecost.- St. Matthias. Nete, that if any of these Feast- Days fall upon a Monday, then the Vigil or Fast- Day shall be kept upon the Saturday, and not upon the Sunday next before it. St. Matthew. St. Simon and St. Jude. St Andrew.- St. Thomas. All Saints. Days of Fasting, or Abstinence. The First Sunday in Lent. The Feast of Pentecost. September 14, and December 13. III. The Three Rogation- Days, being the Monday, Tuesday, and Wednesday, before Holy- Thursday, or the Ascension of our LORD. IV. All the Fridays in the Year, except Christmas- Day. A Solemn Day, for which a particular Service is appointed. The Twentieth Day of June, being the Day on which Her Majesty began Her happy Reign. 12 ( ii.) FOR VIGILS, FASTS, AND DAYS OF ABSTINENCE. The VIGIL, as its name implies, was originally a nocturnal Service, held on the eve of a Festival, not perhaps necessarily a fast in the first instance, but naturally, and in process of time invariably, kept as such; on the ground of our sympathy, as with the triumph of the saint, so with the trials through which he passed to his crown. Afterwards, to remedy certain disorders, the night services were disused, and the name" Vigil" given to the day preceding the Festival. In this Table it is clear that EVEN( or" Eve") and Vigil are used as synonymous terms; and the same is probably the case in the note prefixed to the Table of Collects( see p. 58). But in the rubric after the Collect for St. Stephen's Day we find mention " New Year's Eve," although December 31st is not a Vigil or Fast; and it seems not unlikely that the word Eve was also used for the day, or the Evening of the day, preceding a Festival, whether properly a Vigil or not. The FAST appears to differ from the DAY OF ABSTINENCE in this, that the latter is a day of only partial and limited abstinence. The Table of VIGILS is, of course, determined generally by the Table of Feasts; but it is to be noted that no Fast was kept in the two great Festal seasons- from Christmas to the Purification, and from Easter to Whitsuntide. Hence, in the one season, there are no Vigils to St. Stephen, St. John, and Innocents' Day, the Circumcision, Epiphany, and Conversion of St. Paul; in the latter, to St. Mark, St. Philip and St. James, and St. Barnabas. The feast of St. Michael and all Angels, as commemorating the bliss of heaven, has no Vigil. The omission of the Vigil to St. Luke's 29 Day is less easily accounted for; probably it may be due to the occurrence on the day preceding of the well- known feast of St. Etheldreda. The Fast of the FORTY DAYS OF LENT( in which the Sundays are not included) is of very early origin, in commemoration of Our Lord's Fast, and in preparation for the great Festival of Easter. The name" EMBER DAYS" is either a mutilation of" Quatember"( from the Latin quatuor tempora), or from the AngloSaxon Ymbren, a" revolution" or " recurrence," which, in an English Council of Aenham( A.D. 1009), is expressly referred to as a vernacular rendering of the Quatuor Tempora. The observance in the Roman Church, and thence in the Western Church generally, of four yearly fastsin connection with Christmas, Easter, Pentecost, and perhaps Ascension- is early, and by the time of Leo I. was so far modified, as to add to the first three a fast in the 7th month, evidently to mark the four seasons of the natural year, without complete disconnection from the Ecclesiastical Festivals. The usage was regulated by various Councils( Mayence, in 813, Placentia, 1095,& c.), till it settled down to our present usage. The connection with Ordination is later; and it seems more likely that the time of Ordination followed the established Fast, than that the Fast was originated by the Ordination. The ROGATION DAYS were instituted in Vienne by Mamertus, A.D. 452, at a season of special physical calamity, for Litanies and Processions of Supplication. But the use of them gradually extended, probably from the feeling that there should be a period of preparation for Ascension as for Christmas and Easter. GOLDEN DAYS OF NUMBER. THE MONTH. XIV. III. XI. XIX. VIII. XVI. V. XIII. II. X. XVIII. VII. XV. IV. A TABLE TO FIND EASTER- DAY, FROM THE PRESENT TIME TILL THE YEAR 1899 INCLUSIVE, ACCORDING TO THE FOREGOING CALENDAR. XII. I. IX. XVII. VI. March 21 April ៨ ន ឌ ឥ ន ឆ ន ឌ ៩៩ – ៧៣© – w ឧ ជ ១១ ៥ ឌ ឌ ទ ន ៨ ន ន ឥ ន 22 23 24 25 26 27 28 29 30 31 1 2 3 4 5 6 7 9 10 11 12 13 14 15 16 17 18 19 20 21 22 24 25 SUNDAY LETTERS. CAFEGARVAARGAAVAARGAAVAHEGAAUAAEGARC B А B с B с D B THIS Table contains so much of the Calendar as is necessary for the determining of Easter; to find which, look for the Golden Number of the Year in the First Column of the Table, against which stands the Day of the Paschal Full Moon; then look in the Third Column for the Sunday Letter, next after the Day of the Full Moon, and the Day of the Month standing against that Sunday Letter is Easter- Day. If the Full Moon happens upon a Sunday, then( according to the First Rule) the next Sunday after is Easter- Day. To find the Golden Number, or Prime, add One to the Year of our Lord, and then divide by 19; the Remainder, if any, is the Golden Number; but if nothing remaineth, then 19 is the Golden Number. To find the Dominical or Sunday Letter, according to the Calendar, until the Year 1799 inclusive, add to the Year of our Lord its Fourth Part, omitting Fractions; and also the Number 1: Divide the Sum by 7; and if there is no Remainder, then A is the Sunday Letter: But if any Number remaineth, then 0 A 1 29 2 F 34563 GREDCB 6 с the letter standing against that Number in the small annexed Table, is the Sunday Letter. For the next Century, that is, from the Year 1800 till the Year 1899 inclusive, add to the current Year only its Fourth Part, and then divide by 7, and proceed as in the last Rule. Note, that in all Bissextile or LeapYears, the Letter found as above will be the Sunday Letter, from the intercalated Day exclusive to the End of the Year. THE TABLES FOR The various tables for finding Easter and the Moveable Feasts dependent upon it are inserted in the Prayer Book( superseding those previously found) from the Act of Parliament of 1752, adopting the Gregorian correction of the Julian Calendar. The only tables of any practical use are the third and fourth -a Table of the Moveable Feasts for a fixed period, and a Table of the various Moveable Feasts, according to the day on which Easter falls in any year. The others are explicable only by elaborate mathematical and astronomical calculations. It will be sufficient here to explain certain principal words and phrases. 1. The GOLDEN NUMBER of a year marks its place in a cycle, called the Metonic cycle( from Meton, an Athenian astronomer of B.C. 432) of 19 years, at the end of which 235 revolutions of the moon will have coincided ( within 2 hours and 3 minutes) with the 19 revolutions of the sun, and the Full Moons will accordingly recur on the same days of the month. The year A.D. 1 was fixed as the 2nd of such a cycle. Hence the rule to find the Golden Number:" Add 1 to the number of the year, and divide by 19; the remainder, if any, is the Golden Number; if there be no remainder," since the year completes the cycle," 19 is the Golden Number." 2. The SUNDAY LETTER.- The letters A BCDEFG are affixed in order to the successive days of the year, beginning from January 1st; so that each letter is associated with the same day 30 FINDING EASTER. in each week of the year, except ( as will be seen below) in leapyear. The Sunday Letter is the letter which in such arrangement stands before the Sundays of the year. Now since in an ordinary year the number of days exceeds by 1 the 52 weeks, it is clear that if in any such year January 1st be Sunday, or the Sunday Letter be A, the January 1st of the next year will be Monday, and therefore the first Sunday will be January 7th, or the Sunday Letter will be G; and in the case of a leapyear the first Sunday of the next year will be January 6th, or the Sunday Letter will be F. It may be remarked that in the leap- year itself( since no letter is prefixed to February 29th), the Sunday Letter will be A up to February 28th, and G after that day. Hence under the old Julian Calendar, considering A.D. 1 as the 2nd year of a cycle, having a Sunday Letter G, the preceding year, B.C. 1 having A, it is clear that for each common year there will be one day over an exact number of weeks since B.C. 1, and for each leap- year 2 days. Hence if we take the number of the year, and add its fourth part for the number of leap- years, the sum will give the accumulation of extra days since B.C. 1; dividing by 7, the quotient will be the number of complete weeks( which will not affect the Sunday Letter), and the remainder the number of odd days, which will move the Sunday Letter, as above explained, for one day to G, two days to F,& c. Hence the rule given in Table I. GOLDEN NUMBER. I. II. III. IV. V. VI. VII. VIII. IX. X. XI. XII. XIII. XIV. ANOTHER TABLE TO FIND EASTER XV. XVI. A April 16 April 9 Mar. 26 April 16 April 2 April 23 April 9 April 2 April 16 April 9 Mar. 26 April 16 April 2 Mar. 26 April 16 April 2 XVII. April 23 XVIII. April 9 XIX. TILL THE YEAR 1899 INCLUSIVE. SUNDAY LETTERS. B 17 3 27 17 3 24 10 3 17 10 27 17 3 27 10 3 24 10 April 2 Mar. 27 C 18 28 11 4 25 11 Mar. 28 18 11 28 18 4 28 11 4 18 11 28 A 30 19 5 29 12 5 19 12 29 19 5 29 19 5 22 12 5 19 12 29 E 20 6 23 13 6 20 13 30 20 6 30 13 6 23 13 Mar. 30 20 13 30 F 14 7 24 14 Mar. 31 21 14 31 21 7 31 14 7 24 14 31 21 G 5825 15 15 Apr. 1 22 8 Apr. 1 22 8 25 15 To make use of the preceding Table, find the Sunday Letter for the Year in the uppermost Line, and the Golden Number, or Prime, in the Column of Golden Numbers, and against the Prime, in the same Line under the Sunday Letter, you have the Day of the Month on which Easter falleth that Year. But note, that the Name of the Month is set on the Left Hand, or just with the Figure, and followeth not, as in other Tables, by Descent, but Collateral. 8 25 15 Apr. 1 22 8 7 31 Apr. 1 Note.- There is a correction to this, dependent on the fact that in the Gregorian Calendar the first year of each century( which under the old calendar would be a leap- year) is not so reckoned, unless the number of centuries is divisible by 4. But as in this century the number of years so omitted( A.D. 100, 200, 300, 500, 600, 700, 900, 1000, 1100, 1300, 1400, 1500, 1700, 1800) is just 14, a multiple of 7, this correction will not apply to the rule up to 1899. Without going into details, it is clear that the Golden Number of a year, showing its place on the Metonic cycle, will determine the position of the Paschal Full Moon, and the Sunday Letter on the position of the nearest Sunday to the full moon so determined. Hence both are needed for the calculation of Easter. In the Calendar from March 21st to April 25th the Golden Numbers will be found in the margin, each placed opposite to the day which in the corresponding year is the day of the Paschal Full Moon; the next Sunday is always Easter Day. 3. The EPACT denotes the number of days which must be added( Greek epacte) to a period of 12 complete lunations, or a lunar year, to bring this up to a solar year. This is a little less than 11 days. Hence taking the cycle of 19 years marked by the Golden Numbers, and supposing at the beginning the lunar and solar year to correspond, the Epact at the beginning of the year 1. will be 0, of year II. will be nearly 11, of year III. nearly 22, of year Iv. nearly 33,& c. As soon, however, as the Epact ex31 ceeds 30, a correction is made for the error of taking exactly 11 days as the excess of the solar over the lunar year, by taking 30 days, which exceeds a true lunation by about two- thirds of a day, as if it were a true lunation, and accordingly dropping 30 for the Epact. Hence the Epacts of the years will be 0, 11, 22, 3, 14, 25, 6,& c. There are, however, some elaborate corrections which have to be made for the true Epacts under our present corrected Calendar. The Epact clearly bears upon the age of the moon on Jan. 1st of a given year, and so on any day of that year, and therefore on the calculation of the Paschal Full Moon. 4. The name BISSEXTILE, applied to leap- year, is derived from the ancient custom of inserting the additional day in such years after the 24th of February. The 24th was called in the Latin Calendar " the sixth day before the kalends of March"( a.d. vi., Kal. Mart.); and it kept its name in leapyear, although that name, of course, properly belonged to the inserted day. Hence, the year having two" sixth days" was called Bissextus or Bissextilis. In the Calendar of 1549 the inserted day was marked as the 25th, without altering the numbering of the subsequent days; and it was ordered that" the 25th day of February, which in leapyear is counted for two days, shall in those days alter neither Psalm nor Lesson." In 1662, the present arrangement of inserting the day at the end of the month, and calling it the 29th, was introduced. 31 YEAR OF OUR LORD. 1879 1880 1881 1882 1883 1884 1885 1886 1887 1888 1889 1890 1891 1892 1893 1894 1895 1896 1897 1898 1899 1900 1901 1902 1903 1984 1905 1906 GOLDEN NUMBER. XVIII MIX A TABLE OF THE MOVEABLE FEASTS FOR TWENTY- EIGHT YEARS, VIII THE EPACT. SUNDAY LETTER. IHENVW 7180123142567892011234156718910121345 ENBAGEDCBGFEDCAGFDCBAGFEDBAG ACCORDING TO THE FOREGOING CALENDAR. SUNDAYS SEPTUAAFTER GESIMA EPIPHANY. SUNDAY. Four Two Five Four Two Four Three Six Four Three Five Three Two Five Three Two Four Three ive Four Three Five Three wo. Four Three Six Five FIRST BASTERTHE FI DAY OF LENT. DAY. 95135110116297225142921102469136811911 鈾 一 獅 地 一一 一 一 地 一 極地||||||||||||| 2612277 18 10315619112157719331528 2012 2517828 138179535510116972545181025730123 路 5 | 111 ROGATION ASCENSIONDAY. SUNDAY. |||||||||||||||||||||||| |||||| 18224918 10305661327291910315720 12 4178820 266183224319 10 301576133147 19114 168112124 June 3 May 19 June May 24 WHITSUNDAY. 農業 農業 運 業 獎| 澳| 調 創業||||| SUNDAYS AFTER TRINITY. ឥត តត តត តត ឥត 16588143909575132469138181213 ឥត គ ឥត ឥត ន ឥត គ គ 25 2 26 23 26 27 ADVENT SUNDAY. 盏|||| 盏||||| 盏|| 萬|| 盏|| 第|| 盏||| 3087323098721097321987321209732 BASTERDAY. MOVEABLE FEASTS, ACCORDING TO THE SEVERAL DAYS THAT EASTER CAN POSSIBLY FALL UPON. Mar. 22 23 One One One Two 26 Two 27 Two Two 28 29 Two 30 31 April 1 2 3 SUNDAYS AFTER EPIPHANY. 24 25 Two Two Three Three Three Four 9 Four 10 Four 11 Four 12 Four SEPTUAGESIMA SUNDAY. 4 Three 5 Three Feb. 6 Three 7 Three 8 13 Four 14 Four 15 Five 16 Five 17 Five 18 Five 19 Five 20 Five 21 Five 22 Six 23 Six 24 Six 25 Six 29 30 31 1 2 3 4 5 6 7 8 9 10 A TABLE 17 18 THE FIRST DAY OF LENT. 19 20 21 11 12 Mar. 13 14 15 27 Jan. 18 Feb. 4 Apr. 26 19 27 27 20 28 21 29 22 30 23 1 24 2 25 26 27 28 45778 10 11 12 13 14 15 9 May 16 17 18 OF THE 19 20 21 22 23 24 25 26 27 28 1 2 3 ROGATION SUNDAY. 45678900 345670 ASCENSION. DAY. 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 3 Apr. 30 May 10 May 1 2 4 6 10 11 12 13 14 15 16 17 18 19 20 WHIT. SUNDAY, 26 10 1234567 18 19 20 1 27 30 27 28 June 1 29 30 11 3031123456789101213 8911123 21 22 23 24 21 22 June 1 23 24 25 29 SUNDAYS AFTER TRINITY. Nov. 29 27 Dec. 1 27 27 26 26 26 26 26 26 25 25 25 Dec. 1 26 25 25 26 25 Dec. 1 27 25 28 25 24 Nov. 27 24 24 24 24 24 24 23 23 23 23 23 ADVENT SUNDAY. 23 23 22 8422-88842N- NwN- N- EN22 Nov. 27 Nov. 27 Dec. 1 Nov. 27 Dec. 1 Nov. 27 Note, that in a Bissextile or Leap- Year, the Number of Sundays after Epiphany will be the same, as if Easter- Day had fallen One Day later than it really does. And for the same reason, One Day must, in every Leap- Year, be added to the Day of the Month given by the Table for Septuagesima Sunday: And the like must be done for the First Day of Lent( commonly called Ash- Wednesday) unless the Table gives some Day in the Month of March for it; for in that Case, the Day given by the Table is the right Day. GOLDEN NUMBERS. XIV. III. THE YEAR 1900, TO THE YEAR 2199 INCLUSIVE. XI. XIX. VIII. XVI. V. XIII. II. X. XVIII. VII. XV. IV. XII. I. A TABLE TO FIND EASTER, IX. XVII. VI. DAYS OF THE MONTH. March 22 23 24 25 26 27 28 20 30 31 1 2 3 April 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 SUNDAY LETTERS. AEES ARCAARAAVAAAGAAVAAEGAAVAAESARO F G А B D Е F D F А B с D F А B D F А FROM B THE Golden Numbers in the foregoing Calendar will point out the Days of the Paschal Full Moons, till the Year of our Lord 1900; at which Time, in order that the Ecclesiastical Full Moons may fall nearly on the same Days with the real Full Moons, the Golden Numbers must be removed to different Days of the Calendar, as is done in the annexed Table, which contains so much of the Calendar then to be used, as is necessary for finding the Paschal Full Moons, and the Feast of Easter, from the Year 1900, to the Year 2199 inclusive. This Table is to be made use of, in all respects, as the First Table before inserted, for finding Easter till the Year 1899. 33 C 6 FINDING THE DOMINICAL OR SUNDAY LETTER, B 1900 2000 2900 3800 4700 4800 5700 6600 7500 7600 GENERAL TABLES 8500 AND THE PLACES OF THE GOLDEN NUMBERS IN THE CALENDAR. 5 C 2100 3000 3900 4000 4900 5800 6700 6800 7700 & c. F D 2200 3100 3200 4100 5000 5900 6000 FOR 6900 7800 TABLE I. 3 E 2300 2400 3300 4200 5100 5200 6100 7000 7900 8000 2 34 F 1600 2500 3400 4300 4400 5300 6200 7100 7200 8100 1 G 1700 2600 3500 3600 4500 5400 6300 6400 7300 8200 0 A 1800 2700 2800 3700 4600 5500 5600 6500 7400 8300 8400 To find the Dominical or Sunday Letter for any given Year of our Lord, add to the Year its Fourth Part, omitting Fractions, and also the Number, which in Table I. standeth at the Top of the Column, wherein the Number of Hundreds contained in that given Year is found: Divide the Sum by 7, and if there is no Remainder, then A is the Sunday Letter; but if any Number remaineth, then the Letter, which standeth under that Number at the Top of the Table, is the Sunday Letter. I. B B B B B B B B B II. YEARS OF OUR LORD. 1600 1700 1800 1900 2000 2100 2200 2300 2400 2500 2600 2700 2800 2900 3000 3100 3200 3300 3400 3500 III. 4400 4500 4600 4700 0 B 1 1 2 2234 3 4 5 5 5 6 6 7 7749 8 3600 3700 3800 10 3900 10 12 12 I. 2334 8 B 9 4456 4000 10 B 4100 11 4200 4300 4800 4900 14 5000 15 5100 16 B B B B 5600 17 5700 18 5800 18 5900 19 B 14 B II. TABLE II. YEARS OF OUR LORD. III. 5200 15 5300 16 5400 17 5500 17 6000 19 6100 19 6200 20 6300 21 6400 6500 6600 6700 20 21 22 23 6800 22 6900 23 7000 24 7100 24 7200 24 7300 25 7400 25 7500 26 7600 26 7700 26 7800 27 7900 28 8000 27 8100 28 8200 29 8300 29 8400 29 0 8500 & c. To find the Month and Days of the Month to which the Golden Numbers ought to be prefixed in the Calendar, in any given Year of our Lord, consisting of entire Hundred Years, and in all the intermediate Years betwixt that and the next Hundredth Year following, look in the Second Column of Table II. for the given Year consisting of entire Hundreds, and Note the Number or Cypher which stands against it in the Third Column; then, in Table III. look for the same Number in the Column under any given Golden Number, which when you have found, guide your Eye Side- ways to the Left Hand, and in the First Column you will find the Month and Day to which that Golden Number ought to be prefixed in the Calendar, during that Period of One Hundred Years. The Letter B prefixed to certain Hundredth Years in Table II. denotes those Years which are still to be accounted Bissextile or LeapYears in the New Calendar; whereas all the other Hundredth Years are to be accounted only common Years. 35 PASCHAL FULL MOON. Mar. 21 Mar. 22 Mar. 23 Mar. 24 Mar. 25 Mar. 27 Mar. 28 Mar. 29 Mar. 30 SUNDAY LETTERS. G Mar. 26 A CAEFG April 10 April 11 April 12 April 13 April 14 с April 15 April 16 April 17 April 17 April 18 April 18 D ARFGA MOARA ABRU B C 15 26 D 16 27 17 28 E 1 2 3 4 5 6 7 8 13 24 14 25 819 0 11 22 1 12 23 9 20 10 21 11 22 2 13 24 3 14 25 12 23 4 15 26 F Mar. 31 18 29 10 21 April 1 G 19 011 22 April 2 A 20 12 23 April 3 B 21 213 24 April 4 C 22 3 14 25 TABLE III. D THE GOLDEN NUMBERS. 9 10 11 12 13 14 15 16 F 25 E 24 5 16 27 April 5 D 23 4 15 26 April 6 April 7 April 8 April 9 G 5 16 27 6 17 28 B 28 9 20 29 10 21 011 22 1 12 23 2 13 24 819 9 20 7 18 29 10 21 819 0 11 22 9 20 1 12 23 3 14 25 4 15 26 5 16 27 7 18 29 10 21 819 0 11 22 20 1 12 23 2 13 24 G 26 7 18 29 10 21 A 27 819 0 11 22 3 14 25 17 28 7 18 29 10 21 2 13 24 3 14 25 4 15 26 5 16 27 6 17 28 3 14 25 Α 4 15 26 5 16 27 9 20 C 6 17 28 C 7 18 29 10 21 1 12 23 2 13 24 3 14 25 4 15 26 5 16 27 6 17 28 9 20 1 12 23 2 13 24 7 18 29 10 21 819 011 22 9 20 14 25 12 23 2 13 24 0 11 22 1 12 23 2 13 24 3 14 25 4 15 26 6 17 28 9 20 7 18 29 10 21 819 0 11 22 5 16 27 819 617 28 9 20 7 18 29 10 21 8 19 0 11 22 9 20 1 12 23 3 14 25 4 15 26 5 16 27 6 17 28 9 20 7 18 29 10 21 819 011 22 17 28 9 20 1 12 23 7 18 29 10 21 2 13 24 2 13 24 3 14 25 4 15 26 5 16 27 6 17 28 15 26 5 16 27 36 1 12 23 2 13 24 3 14 25 011 22 112 23 2 13 24 3 14 25 4 15 26 4 15 26 7 18 29 10 21 5 16 27 8 19 0 11 22 6 17 28 9 20 1 12 23 2 13 24 7 18 29 10 21 819 0 11 22 3 14 25 819 9 20 17 18 19 4 15 26 5 16 27 6 7 18 29 819 0 5 16 27 6 17 28 9 20 7 18 29 10 21 0 11 22 1 12 23 1 2 4 5 3 14 25 4 15 26 7 5 16 27 8 6 17 28 9 7 18 29 10 4 15 26 5 16 27 819 6 17 28 9 20 7 18 29 10 21 6 819 011 112 2 13 314 4 15 2 13 24 3 14 25 4 15 26 5 16 27 19 6 17 28 9 20 5 16 6 17 7 18 7 18 29 10 21 011 22 1 12 23 213 24 4 15 26 1 12 23 2 13 24 5 16 27 819 0 11 22 3 14 25 THE ORDER FOR MORNING AND EVENING PRAYER DAILY TO BE SAID AND USED THROUGHOUT THE YEAR. THE Morning and Evening Prayer shall be used in the accustomed Place of the Church, Chapel, or Chaneel; except it shall be otherwise determined by the Ordinary of the Place. And the Chancels shall remain as they have done in times past. And here is to be noted, that such Ornaments of the Church, and of the Ministers thereof, at all Times of their Ministration, shall be retained, and be in use, as were in this Church of England, by the Authority of Parliament, in the Second Year of the Reign of King Edward the Sixth. THE ORDER FOR MORNING AND EVENING PRAYER. ( A) The first Rubric, as to the PLACE OF PRAYER, is the same which was inserted in 1559, and has considerable historic interest. In 1549 it was directed that the Service should be said " in the Quire," and" with a loud voice," so as to be heard in the body of the Church. In 1552, evidently to meet objection as to audibility, and possibly also the superstitious objection of some to the use of the Chancel, it was ordered that it" shall be said in such place of the Church, Chancel, or Chapel, and the Minister shall so turn himself, as that the people shall best hear; and, in case of controversy, the decision of the place was left to the Ordinary. It was then added, probably to prevent needless alteration and destruction," the Chancels shall remain as in times past." The Prayer Book of 1559 inclined, as usual, in the direction of the older arrangement. A direction was inserted( probably by Royal authority alone) that the Service should be said" in the accustomed place," which would probably, in most cases, be the Chancel; but discretion of ruling otherwise was left to the Ordinary. Out of the use of this discretion the" reading pue " reading desk" outside the Chancel appears to have originated, being first mentioned( as " a decent and convenient seat in the body of the church") in some Episcopal Articles of Visitation at Norwich in 1569. In 1662 the mention of it was introduced into the Rubric before the Commination Service. " or "" ( B) The second, the wellknown" ORNAMENTS RUBRIC,' has a still more remarkable history. It will be convenient to consider it under two heads,( 1) the Vestments of the Minister, ( 2) the Ornaments of the Church. 1. The Rubric had no existence in 1549; but, so far as the dress of the minister was concerned, there was direction given 36 in a Rubric preceding the Communion Service, that the Priest for that office should put on" a White Albe plain, with a Vestment or Cope,' and the assisting Priests or Deacons Albes with tunicles" ( sometimes called" Dalmatics"). At the end of the Preface " Of Ceremonies,"& c., it was ordered, that" in 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 that in Cathedrals and Colleges the academic hood might be worn by graduates. It was added that " in all other places every Minister shall be at liberty to use the Surplice or no; and that" it is seemly that graduates, when they preach, shall use such hoods as pertaineth to their degrees.' It was also ordered" that the Bishop celebrating the Holy Communion, or executing any other public ministration, should have on him, besides his Rochet, a Surplice or Albe, and a Cope or Vestment." This Prayer Book was formally authorized by Parliament in 1549. 66 23 In 1552, the Rubric was inserted here, running thus:" The Minister, at the time of the Communion, and at all other times of his ministration, shall use neither Albe, Vestment, nor Cope; but, being Archbishop or Bishop, he shall have and wear a Rochet, and, being a priest or deacon, a Surplice only." In 1559, without reviving the Rubric to the Communion Service, or the other directions of 1549, this Rubric was altered thus:" The Minister at the time of the Communion, and at all other times of his ministration, shall use such Ornaments in the Church as were in use by authority of Parliament in the second year of Edward VI., according to the Act of Parliament set forth in the beginning of this book." The Act referred to( 1 Eliz. c. 2. sect. 25.), authorized this condition of things, " till other order shall be taken by authority of the Queen's Majesty, with the advice of her Commissioners, appointed and authorized under the Great Seal of England for Causes Ecclesiastical, or of the Metropolitan of the Realm;" and it then went on to give the Queen authority to ordain other ceremonies with a view to edification and devotion. This Rubric remained unaltered in the Revision of 1604. Whether other" order" was taken by the Queen under the conditions prescribed by the Act, has been matter of controversy. But in the" Advertise" of Elizabeth( 1566), expressly referred to, and adopted, in the 24th of the Canons of 1604, it is laid down that," in Cathedrals and Collegiate Churches, in ministration of the Holy Communion, the principal Minister shall use a Cope, with Gospeller and Epistoler agreeably," at all other Prayers, Surplices ( with hoods for the Dean and Prebendaries) shall be worn: and every Minister, saying public Prayers, or ministering the Sacraments, or other rites of the Church, shall use comely Surplice with sleeves." Here no other vestment than the Cope and Surplice is named. ments and a In 1662, in spite of some remonstrance from the Puritan party, the Rubric was retained, but cast in its present form, in which it follows the exact words of the Act( 1 Eliz. c. 2. sect. 25); but omits all notice of any provisional character of the arrangement, and of the Advertisements or Canons of 1604, and is couched in a somewhat less peremptory form than the old Rubric. As a matter of history, it seems unquestionable that( with few and doubtful exceptions) all vestments, except the Surplice and Hood in parish Churches, and Copes in some Cathedrals, were disused after 1564; retained and and this fact made the words had in use," natural enough in the original Act of Parliament, somewhat inapplicable on their revival in 1662. Subsequently the Cope also fell into disuse, 36 a and for many generations the Surplice and Hood, and the Black Gown in preaching, were the only vestments known. Within the last 25 years, the use of the old vestments ordered in the First Prayer Book, and authorized by Parliament accordingly, has been revived, on the authority of the Rubric of 1662. The Supreme Court, however, while sanctioning the provisions of the Canons of 1604, has pronounced against the legality of the general revival of the vestments named in this Rubric. The Convocation of Canterbury in 1879 recommended, in its report to the Crown, the following Rubric," until further order be taken by lawful authority:"-" In saying Public Prayers and ministering the Sacraments and other rites of the Church, every Priest and Deacon shall wear a Surplice with a Stole or Scarf, and the Hood of his degree; and in preaching he shall wear a Surplice with a Stole or Scarf and the Hood of his degree, or, if he think fit, a Gown with Hood or Scarf; and no other ornament shall at any time of his ministrations be used by him contrary to the monition of the Bishop of the diocese. Provided always, that this Rubric shall not be understood to repeal the 24th, 25th, and 58th of the Canons of 1604." 2. As to the Ornaments of the Church, the directions are far less clear. The nature of these Ornaments has to be gathered from indications in the Prayer Book of 1549, from consideration of the old usages, so far as they were unrepealed, and from the enactments and injunctions of the time. Excepting in regard to the" two lights before the Sacrament, for the signification that Christ is the very true Light of the world," enjoined in 1547, but apparently forbidden in 1549 by the same authority, little controversy has arisen. The Canons of 1604( xx., lxxx.lxxxiv.) enumerate various furniture for the Church. Thus in Canon xx., in addition to the Paten and Chalice ordered in the Rubrics of the Communion Ser among vice, it is ordered that the wine other decent stuff,"( 4)" the be brought to the Communion Table in" a clean and sweet standing pot or stoop of pewter, if not of purer metal." In Canons lxxx.- lxxxiv. things pertaining to the Church are enumerated( 1) a great Bible and Prayer Book,( 2) a Font of Stone,( 3)" a decent Communion Table covered in time of Divine Service with a carpet of silk or Ten Commandments to be set up, and other chosen sentences written,"( 5) a Pulpit,( 6) an Alms chest. No mention is here made of Candlesticks. The " Credence Table," although not expressly named, has been recognised as implied in the directions given for placing the Elements on the Holy Table in the Communion Service. ANALYSIS OF THE MORNING AND EVENING SERVICES. These Services, as first issued ( beginning with the Lord's Prayer), were condensed and reformed reproductions of some of the" Hours" of the Sarum Breviary- the Morning Service uniting( with omission of all repetitions of common elements) the Services of Matins, Lauds, and Prime; the Evening Service similarly uniting the ancient Vespers and Compline. The other Hours( Tierce, Sexts, and Nones), which appear to have been less frequently used, were omitted. The Prefatory portion, subsequently added- the Exhortation, Confession, and Absolution- is mainly original, though it may have been suggested by some forms of Service used by foreign Protestant congregations in England. His Word; and His revelation is accepted by the response of faith in the Creed. Lastly, in the sense of His grace and the knowledge of His will, we turn to Prayer for ourselves and for others, and end with commendation of all to His blessing. The minister is now the spokesman of God to the people, now the representative of the people to God: and through the mediation of Christ, Heaven and Earth, God and Man, are realized as having communion with each other. Out of these materials, however, the compilers of the Prayer Book framed Services, which have a thorough coherency and completeness of idea, and a singular adaptation to the true order of spiritual devotion. ( A) First, it will be noticed that the Service recognises distinctly what may be called Gop's PART and MAN'S PART in the communion of worship. As now ordered, it opens with the message of God to His people, calling for penitence and promising forgiveness, which is met by the response of Confession. comes the pronouncement of pardon in God's Name, which naturally awakens in the pardoned soul the outburst of Praise and Thanksgiving in Lord's Prayer, Psalms, and Canticles. Before this dies away, the voice of God speaks again in the Lessons from Next 366 ( B) Next, taking man's part only, we observe the care with which, as the Opening Exhortation shows, the WHOLE COMPLEX IDEA OF WORSHIP is grasped. After the preparation of CONFESSION and ABSOLUTION, follows, first, that element of worship which is highest, purest, most unselfish, and therefore most like the worship of Heaven- the element of PRAISE and THANKSGIVING, delighting in God's glory and His goodness. To this succeeds the more serious and thoughtful attitude of the soul, listening to the VOICE OF GOD IN HIS WORD, and gladly and reverently answering in CONFESSION OF FAITH. Lastly, the consciousness of His glory and the righteousness of His will, and the contrast of these with our own weakness and sinfulness, stir the desire of PRAYER, which belongs to our condition of imperfection and progress, and is, indeed, a" fellow- working with God," according to His will, for our salvation. In this we may trace, not only the fulness, but the right spiritual order, of all the elements of Christian worship. The analysis of the Service is therefore obvious ,I. INTRODUCTION- the Sentences, Exhortation, Confession, and Absolution. II. PRAISE AND THANKSGIVING -the Lord's Prayer, Versicles, Canticles, Psalms, and( out of I. THE INTRODUCTION ΤΟ THE SERVICE. the strict order) the General and Special Thanksgivings. III. THE WORD OF GOD- the Lessons and the Creed. MORNING PRAYER. The OPENING SENTENCES at once illustrate the twofold character of all" Divine Service," as( a) a manifestation of God to man by Word and grace, and( b) the answer of man's worship to God. They are( so to speak) a dialogue between God and His people, like the" Lord's controversy" in Micah vi., vii. Thus the first sentence is a prophetic promise of pardon to the individual sinner; to which answer the 2nd, 3rd, and 4th sentences- all drawn from the great Psalm of David's penitence- expressing acknowledgment of guilt, prayer for pardon, and confidence in God's mercy to the penitent. Again the 5th sentence is a similar prophetic call, addressed to the whole congregation; and, in reply to this, the 6th and 7th sentences( taken from prophets of the Captivity) confess our past abuse of God's forbearance, and accordingly pray, not to escape chastisement, but to be chastised in mercy. Lastly, in the 8th sentence we have the Gospel call to re37 IV. PRAYER- the Lord's Prayer, the Versicles, the Collects before the Anthem( general), the Collects after the Anthem( intercessory), the Occasional Prayers, and the" Grace of our Lord.' pentance; and this draws out first( in the 9th sentence), the cry of the repentant child of God, which Christ Himself taught us; and then( in the 10th and 11th), in remarkable con. trast, the utterance of godly fear from the Old Testament, and from the New a striking declaration of godly confidence, that( in virtue of the Atonement and Intercession of Christ) God is, not" merciful," but" faithful and just," to forgive acknowledged sin. The EXHORTATION- the first of many inserted by our Compilers in the Prayer Book, for the much- needed object of simple religious teaching- is chiefly notable as bringing out the three great elements of worship, ( a) Thanksgiving and Praise; ( 6) Hearing God's Word;( c) Prayer; as emphasizing especially, as preparatory to these, Confession of sin( and Absolution), implying also the conditions of pardon in" the humble, lowly, penitent, and obedient heart." See the ANALYSIS OF SERVICE. THE ORDER FOR MORNING PRAYER, DAILY THROUGHOUT THE YEAR. TAt the beginning of Morning Prayer the Minister shall read with a loud voice some one or more of these Sentences of the Scriptures that follow. And then he shall say that which is written after the said Sentences. WHEN the wicked man turn- worthy to be called thy son. St. Luke xv. 18, 19. eth away from his ness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Ezek. xviii. 27. I acknowledge my transgressions, and my sin is ever before me. Psalm li. 3. Hide thy face from my sins, and blot out all mine iniquities. Psalm li. 9. 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. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not DEARLY beloved brethren, Psalm li. 17. the Scripture 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 37 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. Daniel ix. 9, 10. O Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. Jer. x. 24. Psalm vi. 1. Repent ye; for the Kingdom of Heaven is at hand. St. Matt. iii. 2. Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justified. Psalm cxliii. 2. I will arise, and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more If we say that we have no sin, we deceive ourselves, and the truth is not in us: but, if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 St. John i. 8, 9. C 5 The GENERAL CONFESSION, drawn up in 1552, illustrates the remarkable union of simplicity and fervour of tone with solidity and exactness of thought, characteristic of our Prayer Book. It divides itself naturally into three parts,( a) Confession of sin, which, simple as it is, brings out with singular completeness the whole doctrine of evil- its essential character, as a" straying from the ways" of God's appointment- its root, in the self- choosing of our own" devices," and the self- will of our own" desires"-its test, in contrariety to God's declared lawsits division into sins of omission and commission- and its effect in destroying not the life, but the " health" of the soul. On this whole passage see Rom. vii. 825;( b) Prayer for pardon, on condition, indeed, of penitence and confession, but in dependence solely on God's" promise in Christ Jesu our Lord unto mankind;"( c) Prayer for Grace," for His sake( i.e. through His atonement and intercession), that we may live( see Tit. ii. 12) in" godliness"( our duty to God); in" righteousness( our duty to our neighbour); and in" soberness"( our duty to oursélves)-all being done" to His glory"( see 1 Cor. x. 31). "" With this Confession compare the more fervent, but less complete, Confessions in the Communion and Commination Services. The ABSOLUTION, also drawn up by the Compilers, in place of an older precatory form( not unlike the Absolution of our Communion Service), is an authoritative declaration of pardon. Pronounced by the Priest alone, standing in the attitude of authority over the kneeling people, it is God's answer to the Confession. It is properly the" Abso38 lution and Remission of sins;" for to" absolve" is to deliver from the bondage of sin, and to " pardon" or" remit" is to take away its guilt- such guilt and bondage being distinct, though inseparable. It contains( a) a Preamble, declaring the source of both Absolution and Remission to be in the love of God, revealed as the Father of the Lord Jesus Christ," and therefore of all whom He has made His; and setting forth the" power and commandment given to his Ministers to pronounce" both in His name. On this see our Lord's declaration on the power belonging to Himself as" Son of Man"( Mt. ix. 6); next, His charges to His disciples ( Mt. xvi. 19; xviii. 18; John xx. 22, 23); and lastly, the Apostolic action thereon( 1 Cor. v. 3-5; 2 Cor. ii. 6-8). Compare also the words of Ordination of Priests. It should be gathered from the word" commandment" that the Priest is here, as in relation to the Sacraments, simply a Minister, and has no right to withhold Absolution, if the conditions are fulfilled;( b) the Absolution itself, " He pardoneth.... Gospel." The conditions, as( see Catechism) for Baptism and the Holy Communion, are" Repentance and Faith"(" made perfect by love"); for Repentance casts off trust in self, and Faith places it in God; ( c) an Exhortation to prayer for these requisites- for repentance, for the grace of the Holy Spirit, present and future, and for final triumph- a prayer substantially covered by the three petitions of the Lord's Prayer following," Forgive us our trespasses,"" Lead us not into temptation,"" Deliver us from evil." With this Absolution compare the Absolutions in the Communion Service and in the Visitation of the Sick. MORNING PRAYER. 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. T The Absolution, or Remission of sins, to be pronounced by the Priest alone, standing; the people still 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 OUR Father, which art in healeft 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. And grant, 0 most merciful Father, for his sake; That we may hereafter live a godly, righteous, and sober life, To the glory of thy holy Name. Amen. ven, be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil: For thine is the kingdom, The power, and the glory, For ever and ever. Amen. AL LMIGHTY God, the Father of our Lord Jesus Christ, who desireth not the death of a sinner, but rather that he may turn from his wickedness, and live; and hath given power, and 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 let us beseech 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. 38 T The people shall answer here, and at the end of all other prayers, Amen. Then the Minister shall kneel, and say the Lord's Prayer with an audible voice; the people also kneeling, and repeating it with him, both here, and wheresoever else it is used in Divine Service. Then likewise he shall say, O Lord, open thou our lips. Answer. And our mouth shall shew forth thy praise. Priest. O God, make speed to save us. Answer. O Lord, make haste to help us. Here all standing up, the Priest shall say, Glory be to the Father, and to the Son and to the Holy Ghost; Answer. As it was in the beginning, is now, and ever shall be: world without end. Amen. Priest. Praise ye the Lord. Answer. The Lord's Name be praised. ¶ Then shall be said or sung this Psalm following: except on Easter- Day, upon which another Anthem is appointed; and on the Nineteenth day of every Month it is not to be read here, but in the ordinary Course of the Psalms. The Rubric directing the all other Prayers" is curiously worded, for the Absolation is God: first( r.3-5), because He II. THE SERVICE or PRAISE great universe; and next( n. 6,7), individually as the Good Shepherd for His sheep( ep. Ps. warning to us His people, drawn from the history of Israel, not IIL THE HEARING OF THE WORD OF GOD. This, like the other chief ele the Loan's PRATER for which see below, p. 41); but it should Post- Communion Service), since it opens the Service of Praise, it has appended to it the Doxology, ever." This Doxology is not found in St. Lake ( xi. 2-4), mor in the best MSS. of St. Matthew( vi. 9-13); and it has been thought that it was not originally a part of the ord's Prayer, but was added in ancient Liturgical use. The VERSICLES( Preces) which follow are the first specimen of the short ejaculatory prayers of our Service, contrasted with the Collects( Orationes) which are the longer and more thoughtful prayers. The first four are taken, as usual, from the Psalms( li. 15; Ixx. 1), and pray for God's help to praise Him aright. Then follows the GLORIA PATRI, the utterance of special Christian Praise to the Holy Trinity, in substance at least as old as the 4th century, and now used both in the East and the West in this position. To this succeeds mutual exhortation to the praise of God between Minister and people( the latter clause added in 1662, from the Scotch Liturgy of 1637. The Psalm VENITE EXULTEMUS is found( with interspersed_Invitatories) in the Sarum Breviary, used certainly in the time of St. Athanasius, and probably from time immemorial, as the Invitatory Pealm," the Service of Praise. 39 Israel in the wilderness, lose the promise of His rest ep. Heb. i7- ix. 11). The version of the Venite( as also of the Jubilate, Cantate Dea, Deus Miserentur, and the Psalms in the Oceasional Services) naturally follows that of the Psalter, which is taken from the" Great Bible of Henry ViE.; but a few slight revisions are traceable here and there. For the use of the Psalms, see notes on the PSALTER. The use of the GLORIA at the end of each Psalm may be taken as a symbol of the duty of Christjanizing the Psalms, by interpreting them- doctrinally, morally, and spiritually- in the light of our Lord's life and teaching, which brings out into perfection what under the Old Covenant was in all points necessarily imperfect. See Heb. vii. 19. The TE DEUM, by a tradition, expressed in the title in some of the later MSS., was commonly ascribed to St. Ambrose, or St. Ambrose and St. Augustine. Its origin is not certainly known. In some places it bears a marked likeness to the Morning Hymn of the Eastern Church( found in the Alexandrine MS. of the New Testament); in others to some passages of St. Cyprian. It is found also with much variety of reading in various MSS. The MORNING PRAYER. Venite, exultemus Domino. Psalm xev. O COME, let us sing unto the then shall be read distinctly with rejoice Lord: let us in the strength of our salvation. Let us come before his presence with thanksgiving and shew ourselves glad in him with Psalms. an audible taken out of the Old Testament, as is appointed in the Calendar, except there be proper Lessons assigned for that day: He that readeth so standing and turning himself, as he may best be heard of all such as are present. And after that, shall be said or sung, in English, the Hymn called Te Deum Laudamus, daily throughout the Year. For the Lord is a great God: and a great King above all gods. In his hand are all the corners of the earth and the strength of the hills is his also. The sea is his, and he made it: and his hands prepared the dry land. my ways. Unto whom I sware in my wrath that they should not enter into my rest. 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. Te Deum Laudamus. O come, let us worship, and fall WE praise thee, O God: we thee to be the down and kneel before the Lord our Maker. For he is the Lord our God: and we are the people of his pasture, and the sheep of his hand. To day if ye will hear his voice, harden not your hearts: as in the provocation, and as in the day of temptation in the wilderness; When your fathers tempted me: proved me, and saw my works. Eorty years long was I grieved with this generation, and said: It is a people that do err in their hearts, for they have not known Then shall follow the Psalms in order as they are appointed. And at the end of every Psalm throughout the lear, and likewise at the end of Benedicite, Benedictus, Magnificat, and Nune dimittis, shall be repeated, Glory be to the Father, and to the Son and to the Holy Ghost; Answer. As it was in the beginning, is now, and ever shall be: world without end. Amen. 39 Note, That before every Lesson the Minister shall say, Here beginneth such a Chapter, or Verse of such a Chapter, of such a Book: And after every Lesson, Here endeth the First, or the Second Lesson. Lord. All the earth doth worship thee: the Father everlasting. To thee all Angels cry aloud: the Heavens, and all the Powers therein. To thee Cherubin, and Seraphin continually do cry, Holy, Holy, Holy: Lord God of Sabaoth; Heaven and earth are full of the Majesty of thy Glory. The glorious company of the Apostles: praise thee. The goodly fellowship of the Prophets: praise thee. The noble army of Martyrs: praise thee. The holy Church throughout all the world: doth acknowledge thee; The Father of an infinite Majesty; Thine honourable, true and only Son; Also the Holy Ghost: the Comforter. Thou art the King of Glory: 0 Christ. Thou art the everlasting Son: of the Father. When thou tookest upon thee earliest liturgical notice of it is in the 6th century, but it is obviously of much earlier date, at least as old as St. Augustine. It is the great hymn of triumphant Praise in the Western Church, as the Gloria in Excelsis in the Eastern. It may be described as at once( a) A Hymn of Praise( vs. 1-13), first, the universal praise to the One God, the Father everlasting, from earth and heaven, ending in the seraphic song of the vision of Isaiah offered to the Thrice- Holy, as" the Lord of hosts," that is, of all rational beings( Isa. vi. 2, 3); next, the Christian song of praise from apostles, prophets, martyrs, and the whole Church to the Three blessed Persons of the Holy Trinity;( b) A Creed of the Lord Jesus Christ( vs. 14-19), under form of address to Him, dwelling on His eternal Royalty and Sonship, His Incarnation, Passion, Resurrection, Ascension, and future Judgment, traversing, in fact, almost exactly the ground of the second paragraph of the Apostles' Creed; lastly( c) A Prayer to God in Christ( vs. 2029), broken by a burst of thanksgiving," Day by day.... end;" much as the series of Collects is broken by the Anthem. The prayer is first for the whole Church of the Redeemed, as His people and heritage, that He will keep and bless, govern and lift them up for ever; and then for ourselves, that God will keep us from sin, and have mercy upon us. The whole ends with an utterance of confidence, " O God, in thee have I trusted; I shall never be confounded." There are a few mistranslations, which slightly detract from the beauty of the original;( 1) v. 1 should begin," We praise Thee as God;"( 2) in v. 9," the noble army should be the whiterobed army"( see Rev. vi. 9-11); ( 3) v. 16 should run," When for our deliverance Thou wast about to take on Thee the nature of man,' a clear declaration of the Incarnation;( 4) in v. 21" numbered" should probably be" rewarded;" and( 5) in v. 29 we should probably read," I shall never be confounded"( non confundar in aeternum). 40 This grand Canticle, by its whole tenour, shows itself peculiarly appropriate as a link between the Lessons of the Old Testament and the New; but it has naturally been used at all times as the great festal expression of Christian Thanksgiving and Praise. The musical setting, called the Ambrosian Te Deum, dates from the end of the 5th century. The BENEDICITE, originally directed to be used in Lent ( although it has no special Lenten character), has no such peculiar appropriateness. It is one of the Apocryphal additions to the Book of Daniel, inserted ( with a prefatory Prayer of Azarias) between vs. 23 and 24 of ch. iii.; and looks like an expansion of Ps. exlviii. The idea is simple in the extreme, though worked out with great detailcalling again and again on all Creation to sing the Creator's praise. But we may trace an order and method in it; first, ( a) the call is given( vs. 1-10) to all the great Natural Powers and Forces- the" Angels" being looked upon as God's ministers therein( see Ps. civ. 4; Heb. i. 7). Next( b) in vs. 11-17, the hymn addresses itself to all the phenomena and changes through which Nature passes, manifesting her special beauty in each. Then( c), in vs. 18-25, the Earth, with all its wealth of vegetable and animal life, is called to join the hymn of Praise; and lastly,( d) in vs. 26 -32, the crowning sacrifice of thanksgiving is demanded from man generally, from God's people, living and dead, and His priests and servants, and from the" Three Children" in particular, in the hour of their miraculous deliverance. The whole is( like Job xxxviii., xxxix., or Ps. civ.) an eucharistic commentary on the history of Creation ( in Gen. i., ii.). Except when this has been read in the First Lesson- on Septuagesima and Trinity Sundays- the Benedicite has no special appropriateness to this place in the Service, and MORNING PRAYER. to deliver man: thou didst not abhor the Virgin's womb. When thou hadst overcome the sharpness of death thou didst open the Kingdom of Heaven to all believers. Thou sittest at the right hand of God: in the Glory of the Father. We believe that thou shalt come to be our Judge. We therefore pray thee, help thy servants: whom thou hast redeemed with thy precious blood. Make them to be numbered with thy Saints: in glory everlasting. O Lord, save thy people and bless thine heritage. Govern them: and lift them up for ever. Day by day we magnify thee; 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. O Lord, let thy mercy lighten upon us as our trust is in thee. O Lord, in thee have I trusted: let me never be confounded. T Or this Canticle, Benedicite, omnia Opera. 0 ALL ye Works of the Lord, bless ye the Lord: praise him, and magnify him for ever. O ye Angels of the Lord, bless ye the Lord praise him, and magnify him for ever. 0 ye Heavens, bless ye the Lord praise him, and magnify him for ever. O ye Waters that be above the Firmament, bless ye the Lord: praise him, and magnify him for ever. O all ye Powers of the Lord, bless ye the Lord praise him, and magnify him for ever. O ye Sun and Moon, bless ye the Lord: praise him, and magnify him for ever. O ye Stars of Heaven, bless ye the Lord: praise him, and magnify him for ever. O ye Showers and Dew, bless ye the Lord: praise him, and magnify him for ever. O ye Winds of God, bless ye the Lord: praise him, and magnify him for ever. O ye Fire and Heat, bless ye the Lord: praise him, and magnify him for ever. O ye Winter and Summer, bless ye the Lord: praise him, and magnify him for ever. O ye Dews and Frosts, bless ye the Lord praise him, and magnify him for ever. O ye Frost and Cold, bless ye the Lord praise him, and magnify him for ever. O ye Ice and Snow, bless ye the Lord praise him, and magnify him for ever. O ye Nights and Days, bless ye the Lord praise him, and magnify him for ever. O ye Light and Darkness, bless ye the Lord praise him, and magnify him for ever. O ye Lightnings and Clouds, bless ye the Lord: praise him, and magnify him for ever. O let the Earth bless the Lord: yea, let it praise him, and magnify him for ever. O ye Mountains and Hills, bless ye the Lord praise him, and magnify him for ever. O all ye Green Things upon the Earth, bless ye the Lord: praise him, and magnify him for ever. O ye Wells, bless ye the Lord: praise him, and magnify him for ever. O ye Seas and Floods, bless ye 40 is, therefore, rightly used only as an occasional variation from the far grander and more apposite Te Deum. The BENEDICTUS, or Song of Zacharias( Luke i. 68), was originally the only Canticle provided to follow the Second Lesson. It would be difficult to find any which could better sum up the messages of both Testaments. For in its first part ( vs. 1-8), it is a thanksgiving to the" God of Israel" for the fulfilment in the Redemption of Christ of the promise to David, as drawn out by the Prophets, and of the Covenant with Abraham; in the latter( vs. 9-12), by the prophetic charge to Our Lord's forerunner, it sets forth the essence of the salvation of the Gospel in its two- fold gift of light and peace. The version of the Benedictus ( as also of the Magnificat and Nunc Dimittis) differs slightly, both from the Great Bible and from our Authorized Version. The JUBILATE- added in 1552 as an occasional variation from the Benedictus is simply a Psalm of Praise, inviting all lands to the worship of God, as the Creator and Shepherd of His people, everlasting in mercy from generation to generation. But( unlike the Benedictus) it has, from the nature of the case, no Christian reference; and it should not be made, as it often is made, the Canticle of regular use. III. The third part of the Service, the HEARING THE WORD OF GOD, includes the LESSONS, and the answer of Faith in the CREED. On the LESSONS, both Proper and Common, see above, pp. 12-14. The preface," Concerning the Service of the Church declares emphatically the paramount importance attached by the Church of England to the orderly public reading of Holy Scripture; and this is implied also in the very careful dírections for audibility and distinctness of reading given here in the Rubric. "" 41 For notes on the CREED, see the corresponding place in the EVENING SERVICE. IV. THE SERVICE OF PRAYER. After the mutual blessing of the Dominus vobiscum, and the threefold Kyrie eleeson( which is an Invocation of the Holy Trinity), this part of the Service opens with the Lord's Prayer. The LORD'S PRAYER is given us as the universal prayer of all humanity and of every day. Our Lord has left us the types of more exceptional utterances in the Prayer of the Agony ( Matt. xxvi. 39-42), and the great Intercession( John xvii.) In the fact of its appointment we have our Lord's sanction, in spite of all mystery, of the natural instinct and general scope of human prayer; and also His sanction for the continual repetition of set forms of Prayer. In the ADDRESS we find a guide to the true spirit of prayer -filial trustfulness and reverence towards God, and sense of communion with our brethren. In the PETITIONS we are taught the true order of the objects of our desires, and therefore of our life. First, before all thought of self, that acknowledgment of the glory of God, which is necessarily the highest blessing of man- by devotion of spirit, by loyalty of heart, by active and unwearied obedience- all done " on earth, as in heaven," that is," all for love, and nothing for reward"( comp. Matt. vi. 33). Next, our own needs; and here we note that prayer for temporal blessings is expressly sanctioned, but strictly confined to the simple and modest desire for daily bread," while the prayer for spiritual blessings expands into definiteness and earnestness. In God's forgiveness we have the beginning, in His support through temptation the continuance, and in deliverance from the evil the triumphant close, of spiritual life. To one MORNING PRAYER. the Lord praise him, and magnify him for ever. O ye Whales, and all that move in the Waters, bless ye the Lord: praise him, and magnify him for ever. O all ye Fowls of the Air, bless ye the Lord: praise him, and magnify him for ever. O all ye Beasts and Cattle, bless ye the Lord: praise him, and magnify him for ever. O ye Children of Men, bless ye the Lord praise him, and magnify him for ever. 0 let Israel bless the Lord: praise him, and magnify him for ever. O ye Priests of the Lord, bless ye the Lord: praise him, and magnify him for ever. O ye Servants of the Lord, bless ye the Lord praise him, and magnify him for ever. O ye Spirits and Souls of the Righteous, bless ye the Lord: praise him, and magnify him for ever. O ye holy and humble Men of heart, bless ye the Lord: praise him, and magnify him for ever. O Ananias, Azarias, and Misael, bless ye the Lord praise him, and magnify him for ever. 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. T Then shall be read in like manner the Second Lesson, taken out of the New Testament. And after that, the Hymn following; except when that shall happen to be read in the Chapter for the Day, or for the Gospel on Saint John Baptist's Day. Benedictus. St. Luke i. 68. LESSED be the Lord God of Israel for he hath visited, and redeemed his people; BLE And hath raised up a mighty salvation for us: in the house of his servant David; As he spake by the mouth of his holy Prophets which have been since the world began; That we should be saved from our enemies: and from the hands of all that hate us; To perform the mercy promised to our forefathers and to remember his holy Covenant; To perform the oath which he sware to our forefather Abraham: that he would give us; That we being delivered out of the hand of our enemies: might serve him without fear; In holiness and righteousness before him: all the days of our life. And thou, Child, shalt be called the Prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; To give knowledge of salvation unto his people for the remission of their sins, Through the tender mercy of our God whereby the day- spring from on high hath visited us; To give light to them that sit in darkness, and in the shadow of death: and to guide our feet into the way of peace. Glory be to the Father, and to the Son and to the Holy Ghost; As it was in the beginning, now, and ever shall be world without end. Amen. Or this Psalm, Jubilate Deo. Psalm c. 0 BE joyful in the Lord, all ye lands: serve the Lord with gladness, and come before his presence with a song. Be ye sure that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. 41 petition alone- the prayer for forgiveness- is a condition attached, viz., that of showing forgiveness; because( we may suppose) that duty is at once the hardest to the natural man, and the most characteristic of " the mind of Christ Jesus" ( see Matt. xviii. 21-35). The Lord's Prayer is followed the VERSICLES, anticipat( e.g. by ing in brief the Collects for Peace and Grace, for the Queen, the Clergy, and the People) which are to follow. These Versicles are old, taken from the Festal and Ferial( common) Preces of the Sarum Breviary, an antiphon to the Collect for Peace, and the 51st Psalm, which followed the Preces. As usual they are taken largely from the Psalms( see Ps. 1xxxv. 7; xx. 9; cxxxii. 9; xxviii. 10; li. 10, 11). "" The" standing up" of the Priest, which is exceptional, is apparently borrowed from the practice in the old Service of his rising up after the 51st Psalm, with the words," Exsurgat Deus," and proceeding to the steps of the Altar to say the rest of the Prayers. These petitions are drawn out in the COLLECTS. The word " Collect" is variously derived; by some from being said ad Collectam," i.e. at the assembly of public worship; by others from being a condensation of Scriptural truth; or from being the collective prayer of the congregation, offered by one voice. The last derivation seems the best. For the character and principle of arrangement of the COLLECTS OF THE DAY, see pp. 57 a and 576. The two Collects following are, with a special emphasis, ordered to be used unceasingly, because they ask for the two blessingsGod's peace( passively received) 42 and His grace( used for action), without which life is not worth living. The COLLECT FOR PEACE is a free translation from an old Latin Collect, found in the Sacramentary of Gelasius( A.D. 494), used at Lauds and in the Post Communion Service of the Sarum Use. The preamble addresses God, as He is especially known in Christ, to be the God of Peace( Luke ii. 14; Isa. lvii. 19); and then, first looking to the life of thought, declares that " in the knowledge of God standeth"( consists)" our eternal life"( John xvii. 3); next, looking to the life of action, declares service to Him to be perfect freedom( John viii. 31-36; Rom. vi. 15-23). The prayer itself is both for safety from all adversaries( objective), and for the knowledge of that safety, casting out anxiety and fear( subjective). The COLLECT FOR GRACE is again an old Collect, found in the Sacramentary of Gregory ( A.D. 600), and used in the Service of Prime in the Sarum Breviary. By the clause" who hast safely brought us to the beginning of this day," we see that it is especially appropriate to an early Service. The prayer still, like the former, asks for God's defence, although now from sin, as well as danger; but it goes on to ask for grace, both of obedience to God's sovereignty(" Thy kingdom come"), and of active service(" Thy will be done"). Between these prayers for ourselves and the Intercessory Collects which follow is interposed the ANTHEM. Originally it came after the Service, which closed with the Third Collect. Curiously as the word has been corrupted, there is little doubt that " Anthem" is derived from " Antiphon"( Antefn in old English). The old Antiphons were musical responds of Praise or Prayer, frequently appended to Collect, Psalm, or Lection. Of MORNING PRAYER. O go your way into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and speak good of his UR Father, which art in heaName. ven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. T Then the Priest standing up shall say, O Lord, shew thy mercy upon us. For the Lord is gracious, his mercy is everlasting and his truth endureth from generation to generation. 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. T Then shall be sung or said the Apostles' Creed by the Minister and the people, standing: except only such days as the Creed of Saint Athanasius is appointed to be read. BELIEVE in God the Father Almighty, Maker of heaven and earth: I And in Jesus Christ his only Son our Lord, Who was conceived by the Holy Ghost, Born of the Virgin Mary, Suffered under Pontius Pilate, Was crucified, dead, and buried, He descended into hell; The third day he rose again from the dead, He ascended into heaven, And sitteth on the right hand of God the Father Almighty; From thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; The holy Ca olick Church; The Communion of Saints; The Forgiveness of sins; The Resurrection of the body, And the life everlasting. Amen. And after that, these Prayers following, all devoutly kneeling; the Minister first pronouncing with a loud voice, The Lord be with you. Answer. And with thy spirit. Minister. Let us pray. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. T Then the Minister, Clerks, and people, shall say the Lord's Prayer with a loud voice. 42 Answer. And grant us thy salvation. Priest. O Lord, save the Queen. Answer. And mercifully hear us when we call upon thee. Priest. Endue. thy Ministers with righteousness. Answer. And make thy chosen people joyful. Priest. O Lord, save thy people. Answer. And bless thine inheritance. Priest. Give peace in our time, O Lord. Answer. Because there is none other that fighteth for us, but only thou, O God. Priest. O God, make clean our hearts within us. Answer. And take not thy holy Spirit from us. T Then shall follow three Collects; the first of the Day, which shall be the same that is appointed at the Communion; the second for Peace; the third for Grace to live well. And the two last Collects shall never alter, but daily be said at Morning Prayer throughout all the Year, as followeth; all kneeling. The second Collect, for Peace. GOD, who art the author of peace and lover of concord, in knowledge of whom standeth our eternal life, whose service is 0 these, mostly struck out( see Preface to Prayer Book), we have still survivals in the musical responds before and after the Gospel, and in the" O Lord, arise, help us,"& c., of the Litany. The name clearly implies that our modern Anthem has grown out of the old Antiphon. But it has generally lost the old responsive idea, and has, moreover, allowed itself much freedom and extension- often being even dramatic or descriptive, instead of simply an utterance of Prayer or Praise, and now representing in our Service the element of the higher non- congregational music. It is notable that this is the only place in which the Prayer Book itself gives direct authority for the use of that variable utterance of Praise, which has now been so largely developed in Hymnody, and has been formally legalized in the Amended Act of Uniformity( 1879). The COLLECT FOR THE QUEEN is of unknown authorship, but belongs to the 16th century. It is first found appended to a Selection of Psalms printed by authority from 1545 to 1548. Originally it was of greater length, and addressed, as the title" King of kings"( see Rev. xix. 16) shows, to Our Lord Himself. It is a fine specimen of the more flowing rhetorical style of the later Collectspraying for the Sovereign, both personally and officially, with all the fervent loyalty of that century, and asking for her present grace, prosperity, and victory, and future felicity in heaven. The PRAYER FOR THE ROYAL FAMILY is first found in 1604( in the Litany), and was probably composed by Archbishop Whitgift. Originally it ran," O God, who hast promised to be a father to thine elect and their seed for ever;" and was altered and realtered, till it was fixed at 43 last to its present form by Laud ( 1633). It is( as is natural) a fainter copy of the prayer for the Queen. The PRAYER FOR CLERGY AND PEOPLE is old, from the Sacramentary of Gelasius, used after the Litany in the Sarum Breviary. The allusion in the Preamble," Who alone workest great marvels," is, no doubt, to the supernatural gift of Pentecost. The prayer is twofold, for " preventing and" following grace( see Collect for 17th Sunday after Trinity); first, for " healthful" renewal of the soul diseased, and next, for the continual refreshment- the daily " dew" of God's blessing. The PRAYER OF ST. CHRYSOSTOM is a free translation from a Greek Collect found in the Liturgies of St. Basil and St. Chrysostom. It is a concluding petition for the acceptance of all our prayers, offered by the grace of God, in virtue of the promised Presence of Christ in the midst of us( Matt. xviii. 19, 20); and( again alluding to John xvii. 3) it asks for the one great object of all prayer- the knowledge of God, which is the" life eternal" even now, and shall bear the fruit of the" life everlasting" in the world to come. The BENEDICTION( 2 Cor. xiii. 13) is the fullest expression by St. Paul of the blessing which was his" token in every Epistle"( see 2 Thess. iii. 17). It begins with Our Lord's Mediation(" the grace of the Lord Jesus Christ"), and through it passes to the Love of God the Father, to which He restores us, and the Communion of the Holy Spirit, which is His gift to us( see John xv. 26; xvi. 7). In it, as in the Baptismal formula, we have a clear implication of the doctrine of the Holy Trinity. MORNING PRAYER. perfect freedom; Defend us thy A Prayer for the Royal Family. A¹ LMIGHTY God, the fountain of all goodness, we humbly beseech thee to bless Albert Edward Prince of Wales, the Princess of Wales, and all the Royal Family: Endue them with thy Holy Spirit; enrich them with thy heavenly grace; prosper them with all happiness; and bring them to thine everlasting kingdom; through Jesus Christ our Lord. Amen. humble servants in all assaults of our enemies; that we, surely trusting in thy defence, may not fear the power of any adversaries, through the might of Jesus Christ our Lord. Amen. 0 The third Collect, for Grace. LORD, our heavenly Father, Almighty and everlasting God, who hast safely brought us to the beginning of this day; Defend us in the same with thy mighty power; and grant that this day we fall into no sin, neither run into any kind of danger; but that all our doings may be ordered by thy governance, to do always that is righteous in thy sight; through Jesus Christ our Lord. Amen. 1 In Quires and Places where they sing, here followeth the Anthem. Then these five Prayers following are to be read here, except when the Litany is read; and then only the two last are to be read, as they are there placed. 0 A Prayer for the Queen's Majesty. LORD our heavenly Father, high and mighty, King of kings, Lord of lords, the only Ruler of princes, who dost from thy throne behold all the dwellers upon earth; Most heartily we beseech thee with thy favour to behold our most gracious Sovereign Lady, Queen VICTORIA; and so replenish her with the grace of thy Holy Spirit, that she may alway incline to thy will, and walk in thy way: Endue her plenteously with heavenly gifts; grant her in health and wealth long to live; strengthen her that she may vanquish and overcome all her enemies; and finally, after this life, she may attain everlasting and felicity; through Jesus Christ our Lord. Amen. A Prayer for the Clergy and people. 43 God, who alone workest great marvels; Send down upon our Bishops, and Curates, and all Congregations committed to their charge, the healthful Spirit of thy grace; and that they may truly please thee, pour upon them the continual dew of thy blessing. Grant this, O Lord, for the honour of our Advocate and Mediator, Jesus Christ. Amen. ALMIGHTY A Prayer of St. Chrysostom. God, who hast given us grace at this time with one accord to make our common supplications unto thee; and dost promise, that when two or three are gathered together in thy Name thou wilt grant their requests: Fulfil now, O Lord, the desires and petitions of thy servants, as may be most expedient for them; granting us in this world knowledge of thy truth, and in the world to come life everlasting. Amen. 2 Cor. xiii. THE grace of our Lord Jesus of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen. Here endeth the Order of Morning Prayer throughout the Year. EVENING PRAYER. NOTE. The printing of the Introductory portion- the Sentences, Confession, and Absolution- as an integral portion of the Evening Service dates from 1662. In 1549 the Service began with the Lord's Prayer; from 1552 onwards the Rubric at the beginning of the Morning Service ran thus:-" At the beginning, both of Morning Prayer, and likewise of Evening Prayer, the Minister shall...... the said Sentences." This, no doubt, implied, though it did not expressly authorize, the use not only of the Sentences and Exhortation, but of the Confession and Absolution also; and this was, indeed, explicitly ordered in the Scotch Liturgy of 1637. 44 THE ORDER FOR EVENING PRAYER, DAILY THROUGHOUT THE YEAR. TAt the beginning of Evening Prayer the Minister shall read with a loud voice some one or more of these Sentences of the Scriptures that follow. And then he shall say that which is written after the said Sentences. WHEN the wicked man turneth away from his wickedness that he hath committed, and doeth that which is lawful and right, he shall save his soul alive. Ezek. xviii. 27. I acknowledge my transgressions, and my sin is ever before me. Psalm li. 3. Hide thy face from my sins, and blot out all mine iniquities. Psalm li. 9. The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise. Psalm li. 17. 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. Daniel ix. 9, 10. O Lord, correct me, but with judgment; not in thine anger, lest thou bring me to nothing. Jer. x. 24. Psalm vi. 1. Repent ye; for the Kingdom of heaven is at hand. St. Matth. iii. 2. I will arise, and go to my father, and will say unto him, Father, I have sinned against heaven, and before thee, and am no more worthy to be called thy son. St. Luke xv. 18, 19. Enter not into judgment with thy servant, O Lord; for in thy sight shall no man living be justified. Psalm cxliii. 2. If we say that we have no sin, we deceive ourselves, and the truth is not in us: but, if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 St. John i. 8, 9. DEARLY beloved brethren, the Scripture 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 forgive ness 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; 44 The MAGNIFICAT, or thanksgiving" Song of the Blessed Virgin Mary' after the Annunciation, seems obviously suggested by the Song of Hannah ( 1 Sam. ii. 1-10) on the birth of Samuel- a song, no doubt, familiar to every Jewish maiden. Not only, however, does it rise to a higher inspiration, but it is notable that in the Song of Hannah there is a conclusion of exultation and triumph over the enemies of the Lord, to which there is nothing to correspond in the sweeter strains of the Magnificat. from the still more appropriate Magnificat. It is simply a magnificent summons, first, to the House of Israel, blessed by God in the sight of the heathen( vs. 1-4), then to all the nations of the world themselves( vs. 5 -7), and lastly to the earth and the sea, the rivers and the mountains, to rejoice before the Lord as the Conqueror of all His enemies, and the righteous Judge of the earth( vs. 8-10). Next comes the sweetest and most solemn of all the Canticles, breathing emphatically the spirit of the evening ealm, the NUNC DIMITTIS the thanksgiving of the aged saint ready to lie down to rest, for the signal of his deThe whole subject of the Magnificat is thanksgiving for that which the Annunciation had so graciously declared to the" handmaiden of the Lord" herself- parture in peace given by the the exaltation of the lowly over sight of the Saviour, at the great, the meek over the the" glory of Israel" and the In proud, the poor and hungry" light of the Gentiles." that two- fold view of the mission over the wealthy. But of this ordinance of God, the great culminating manifestation is recognised in the blessing to Israel -the least and" fewest of all people"( Deut. vii. 7)-according to the promise made to Abraham; already in part fulfilled, but to be perfected in the revelation of the Gospel to the simple and lowly( see Matt. xi. 2527; 1 Cor. i. 21-29). This Canticle( like the Te Deum in the Morning Service) links the two lessons most appropriately together. The CANTATE DOMINO- another of that remarkable group of Psalms of Praise( xci.-c.), to which the Venite and the Jubilate belong- though not inappropriate to this place in the Service, is obviously inserted only for occasional variation 45 of the Lord Jesus Christ, the teaching of the Old and New Testaments is again most appropriately summed up. The DEUS MISEREATUR, although a Psalm more of prayer than of praise, yet bears strong likeness to the CANTATE DOMINO in this, that it is an aspiration for the manifestation of the blessing of God, first, to His people before the nations( vs. 1-3), then to the nations, whose righteous Judge He is( vs. 4, 5), then over the earth itself, calling forth fruitfulness and peace ( vs. 6, 7). It has not, however, any special appropriateness to its place. THE CREED. HISTORY. The Apostles' Creed, the great Creed of the West- found in various forms from very early times, EVENING PRAYER. A general Confession to be said of the whole Congregation after the Minister, all kneeling. ALMIGHTY God, the Father of our Lord Jesus Christ, who desireth not the death of a sinner, but rather that he may turn from his wickedness, and live; and hath given power, and 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 let us beseech 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. 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 UR Father, which art in heaven, Hallowed be thy Name. our own hearts. We have offend- Thy kingdom come. Thy will be ed 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, done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into evil: For thine is the kingdom, temptation; But deliver us from The power, and the glory, For ever and ever. Amen. which confess their faults. Restore thou them that are penitent; According to thy promises declared unto mankind in Christ Jesu our Lord. And grant, 0 most merciful Father, for his sake; That we may hereafter live a godly, righteous, and sober life, To the glory of thy holy Name. Amen. T The Absolution, or Remission of sins, to be pronounced by the Priest alone, standing the people still kneeling. T Then the Minister shall kneel, and say the Lord's Prayer; the people also kneeling, and repeating it with him. 45 T Then likewise he shall say, O Lord, open thou our lips. Answer. And our mouth shall shew forth thy praise. save us. Priest. O God, make speed to O Lord, make haste Answer. to help us. Here all standing up, the Priest shall say, Glory be to the Father, and to the Son and to the Holy Ghost; Answer. As it was in the beginning, is now, and ever shall be: world without end. Amen. Priest. Praise ye the Lord. Answer. The Lord's Name be praised. T Then shall be said or sung the Psalms in order as they are appointed. Then a Lesson of the Old Testament, as is appointed. And after that, Magnificat( or the Song of the blessed Virgin Mary) in English, as followeth. Magnificat. St. Luke i. MY Y soul doth magnify the Lord and my spirit hath rejoiced in God my Saviour. For he hath regarded the lowliness of his hand- maiden. For behold, from henceforth: all generations shall call me blessed. For he that is mighty hath traceable in the writings of Irenæus, Tertullian, and Cyprian, and gradually assuming in the Gallican and Italian Churches its present completeness in the fifth or sixth century- is a type of the simplest kind of Creed; growing up freely, and with local variations, out of the Baptismal Confession: generally preserved by oral recitation and not written; having in itself no polemical purpose, and no anathema appended to it; but intended only to bring out with clearness, simplicity, and due proportion, the essential rudiments of the Christian faith. It is now to Holy Scripture what a grammar is to a literature, although it may have grown up in substance before the New Testament was complete. Of such Creeds we have embryo formations in Scripture itself( see 1 Cor. xv. 3-8; Heb. vi. 1, 2; 1 Tim. iii. 16); in which doctrine( so to speak) crystallizes into formal definite shape. They are a practical necessity and an unmixed blessing to the Church. SUBSTANCE.- This Creed is the one accepted by our Church in Baptism, taught in the Catechism, used daily in the Services, and taken( see Visitation of the Sick) as the test of Christian faith in the dying; as containing the absolute essentials of true Christianity. Its first para graph is the assertion of Religion as such- the belief in a Living God, Creator of the Universe, but Father of man. The second sets forth, from the Gospel, the Nature, and the various acts of the Manifestation, of Jesus Christ, without theological comment or deduction. The third part is the belief( expressed in 46 the simplest terms) in the Holy Ghost. The fourth declares the existence of the Holy Catholic Church, with its four great privileges- Unity, Forgiveness, certainty of Resurrection, and the indwelling" Eternal life." It may be noted that on the first three the great mass of Christians are absolutely at one. Division, where it exists, turns mainly on the interpretation( rather than the acceptance) of the last subsidiary article. VARIATIONS.- In different forms of the Creed the chief variations consist in the occasional absence ( a) of the Article" He descended into Hell( Hades)," not, probably, because it was held doubtful Scripturally, but because it is not of the same cardinal importance as the rest;( b) of" the Communion of Saints," supposed to be merely a synonym of the" Holy Catholic Church;" ( c) of the" Life Eternal," supposed to be implied in" the Resurrection of the Body." The first of these omissions is still perpetuated by the bracketing of this Article in the Prayer Book of the American Church. Note. At the recitation of the Creed two customs prevail generally in the Church ,( a) The custom of bowing at the name of JESUS; which belongs, however, not to this occasion only, although in practice it has naturally attached itself to it with especial solemnity. It is ordered in the xviiith Canon of 1604( repeating a direction of the Injunctions of Elizabeth) that," when in time of Divine Service the Name of the Lord Jesus shall be mentioned, due and lowly reverence shall be EVENING PRAYER. 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 Nunc dimittis. St. Luke ii. 29. promised to our forefathers, Abra- LORD, now lettest thou thy ham and his seed, for ever. servant depart in peace: according to thy word. For mine eyes have seen: thy salvation, Glory be to the Father,& c. As it was in the beginning,& c. Or else this Psalm; except it be on the Nineteenth Day of the Month, when it is read in the ordinary Course of the Psalms. Cantate Domino. Psalm xeviii. Let the sea make a noise, and all that therein is: the round world, and they that dwell therein. Let the floods clap their hands, and let the hills be joyful together before the Lord: for he cometh to judge the earth. With righteousness shall he judge the world and the people with equity. : Glory be to the Father,& c. As it was in the beginning,& c. T Then a Lesson of the New Testament, as it is appointed. And after that, Nunc dimittis( or the Song of Symeon) in English, as followeth. Shew yourselves joyful unto the Lord, all ye lands sing, rejoice, and give thanks. Praise the Lord upon the harp: sing to the harp with a psalm of thanksgiving. SING unto the Lord a new song for he hath done marvellous things. 0 With his own right hand, and with his holy arm: hath he gotten himself the victory. Deus misereatur. Psalm lxvii. The Lord declared his salva- GOD be merciful unto us, and tion: his righteousness hath he openly shewed in the sight of the heathen. bless us: and shew us light of his countenance, and be merciful unto us: He hath remembered his mercy and truth toward the house of Israel and all the ends of the world have seen the salvation of our God. That thy way may be known upon earth: thy saving health among all nations. Let the people praise thee, O God: yea, let all the people praise thee. With trumpets also and shawms: O shew yourselves joyful before the Lord the King. Which thou hast prepared: before the face of all people; To be a light to lighten the Gentiles and to be the glory of thy people Israel. Glory be to the Father,& c. As it was in the beginning,& c. Or else this Psalm; except it be on the Twelfth Day of the Month. O let the nations rejoice and be glad for thou shalt judge the folk righteously, and govern the nations upon earth. Let the people praise thee, 0 God: yea, let all the people praise thee. Then shall the earth bring forth 46 done... in due acknowledgment that the Lord Jesus Christ, the true and eternal Son of God, is the only Saviour of the world." There is an evident allusion in this reverent custom to Phil. ii. 9-11, where St. Paul marks out " the Name which is above every name as that" at which"( or rather" in which")" every knee shall bow;" and this moreover in direct connexion with Our Lord's twofold humiliation for us, in the Incarnation and the Passion. "" ( 6) The custom less general, but now increasingly observed, of turning to the East. This also is a survival of a general custom of worship towards the East as the region of light, and as accordingly symbolizing to us the rising of Christ as the" Sun of Righteousness" and" Day spring from on high"-which is at least as old as Tertullian, in the 2nd century. In the recitation of the Creed, as the Symbolum or watchword of the Christian warfare, there is a special appropriateness in the marshalling of all, as one army of Christ, towards the East. But the custom, as peculiarly attaching to the Creed, may perhaps be traced to the use of the Creed in the ancient Baptismal Service, in which the Renunciation of Satan was recited towards the West, as the region of darkness, and it was then the practice to turn for the recitation of the Creed to the East, as the region of light. This custom has, however, no Canonical authority. With this Creed compare and contrast the NICENE and ATHANASIAN CREEDS. The two Evening Collects( like the Morning Collects) are to be 47 used continually, because they ask for that which we continually need. They are not unlike the others in idea: but the Morning Collects breathe the spirit of freshness and activity, these of quiet restfulness and calm. The COLLECT FOR PEACE, like the corresponding Collect of the Morning Service, is found in the Sacramentary of Gelasius, and was used in the Litany of the Sarum Breviary. The general idea is the same, but it emphasizes more strongly the blessing of peace, and it has still greater beauty and fulness of meaning. The preamble traces the course of the spiritual experience of God's grace, first to kindle holy desires, then to shape them into" counsels," i.e. deliberate resolutions of good; and finally to bring them to the fruit of" just works"( see Collects for Easter- Day, 5th Sunday after Easter,& c.). The prayer itself asks for the two essential elements of peace ,first, from within, a heart in harmony with the law of our being, because set to obey God's commandments, and, next, a consciousness of God's guardianship against all evil from without. The COLLECT FOR AID AGAINST ALL PERILS comes originally from the same source, and was used in the Sarum Breviary for the later Service of Compline, as indeed its language clearly shows. It is the last prayer of one who lies down to rest; that God will be to his own soul within a light in the darkness, and from without a salvation against all dangers which may beset the helplessness of the sleeper. EVENING PRAYER. her increase and God, even our own God, shall give us his blessing. God shall bless us: and all the ends of the world shall fear him. Glory be to the Father,& c. As it was in the beginning,& c. T Then shall be said or sung the Apostles' Creed by the Minister and the people, standing. I BELIEVE in God the Father Almighty, Maker of heaven and earth: And in Jesus Christ his only Son our Lord, Who was conceived by the Holy Ghost, Born of the Virgin Mary, Suffered under Pontius Pilate, Was crucified, dead, and buried, He descended into hell; The third day he rose again from the dead, He ascended into heaven, And sitteth on the right hand of God the Father Almighty; From thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; The holy Catholick Church; The Communion of Saints; The Forgiveness of sins; The Resurrection of the body, And the life everlasting. Amen. And after that, these Prayers following, all devoutly kneeling; the Minister first pronouncing with a loud voice, The Lord be with you. Answer. And with thy spirit. Minister. Let us pray. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. Then the Minister, Clerks, and people, shall say the Lord's Prayer with a loud voice. temptation; But deliver us from evil. Amen. T Then the Priest standing up shall say, O Lord, shew thy mercy upon us; Answer. And grant us thy salvation. Priest. O Lord, save the Queen. Answer. And mercifully hear us when we call upon thee. Priest. Endue thy Ministers with righteousness. Answer. And make thy chosen people joyful. Priest. O Lord, save thy people. Answer. And bless thine inheritance. Priest. Give peace in our time, O Lord. Answer. Because there is none other that fighteth for us, but only thou, O God. Priest. O God, make clean our hearts within us. Answer. And take not thy holy Spirit from us. Then shall follow three Collects; the first of the Day; the second for Peace; the third for Aid against all Perils, as hereafter followeth: which two last Collects shall be daily said at Evening Prayer without alteration. The second Collect at Evening Prayer. whom all desires, all good counsels, and all just works do proceed; Give unto thy servants that peace which the world cannot give; that both our hearts may be set to obey thy commandments, and also that by thee we being defended from the fear of our enemies may pass our time in rest and quietness; through the merits of Jesus Christ our Saviour. Amen. 47 0 UR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass LI against us. And lead us not into The third Collect, for Aid against all Perils. IGHTEN our darkness, we beseech thee, O Lord; and by THE ATHANASIAN CREED. ( A) USE OF THE CREED.- In the Sarum Breviary this Creed was appointed for the Service of Prime; there sung as a Psalm in connection with the other Psalms of the Service; used, of course, in Latin, and in a Service which was hardly a Service for the people. At the Reformation it was determined not only to accept it( as in Art. viii.) as a Rule of faith, but to take a new step by bringing it before the people in public, although but occasional, use. Till 1662 it was directed to be sung after Benedictus," without( apparently) any displacement of the Apostles' Creed from its usual place. This use accords well with its original character as an Exposition of the Creed, which might naturally be followed by a recitation of the Creed itself. In 1549 it was used only on the great Festivals; in 1552 the other days were added, with the effect of bringing the number of recitations to 13 in the year, and arranging them so as to occur about once a month. 66 ( B) TRANSLATION.- In the translation some imperfections may be noticed.( a) In v. 1 the original is," Quicunque vult Salvus esse," i.e. Whoever desires to be in the way of salvation." ( b) In v. 25," In this Trinity nothing is,"& c., that is," there is no such thing as before or after, greater or less."( c) V. 28 should run," He therefore that will be in the way of salvation, let him thus think of the Trinity."( d) In v. 29, instead of" believe rightly," we should read" believe faithfully."( e) In v. 42 to the word" faithfully " and firmly" should be added. "" All the variations( except the last, which appears to be accidental) tend to emphasize even more strongly than in the original the importance of a clear conviction of absolute truth. ( C) AUTHORSHIP AND HISTORY. -The authorship of this Confession, and some points of its history, are still uncertain. But 48 the main points of practical importance are, on the whole, sufficiently ascertained. 1. It is not in any proper sense" Athanasian;' for it is certainly of Western origin, and traceable to the influence of St. Augustine( de Trinitate) more than of any other Father. It was probably called the Fides Athanasii, in opposition to the Fides Arii, against which it was especialy directed. 2. It is not strictly a Creed ( Symbolum), as is clear by its expository form, its fulness of theological explanation, and its admonitory clauses; but rather a" Rule of Faith,"- an Exposition and Defence of the Catholic Creed of Christendom. ; 3. It probably originated in Spain or Gaul, towards the close of the long conflict against the deep- rooted Arianism of the Gothic races. In the Canons of three Councils of Toledo ( A.D. 589, 633, and 638) its substance( with variations) is found and in a Council at Autun( 670), it is directed that all Clerics" shall learn the Apostles' Creed( Symbolum) and the Fides sancti Episcopi Athanasii." It was presented to the Pope by Charlemagne in 722, but not adopted in the Roman Service till 930. It was never formally authorized by any General Council, or received by the Eastern Church; but from the year 800 onwards, it won its way into regular and general use in the Western Church. 4. The question of the date of its composition depends partly on external evidence- the date of the Psalters( e.g. the Utrecht Psalter) containing it, and the genuineness of the Commentary of Venantius Fortunatus( about A.D. 570) upon it; partly on internal evidence, such as a consideration of the heresies contemplated by it, especially the Eutychian, condemned at Chalcedon in 451, and the insertion of the et Filio(" and from the Son") in v. 23. It should be EVENING PRAYER. thy great mercy defend us from all perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen. In Quires and Places where they sing, here followeth the Anthem. A Prayer for the Queen's Majesty. heavenly gifts; grant her in health and wealth long to live; strengthen her that she may vanquish and overcome all her enemies; and finally, after this life, she may attain everlasting joy and felicity; through Jesus Christ our Lord. Amen. A¹ A Prayer for the Royal Family. LMIGHTY God, the fountain of all goodness, we humbly beseech thee to bless Albert Edward Prince of Wales, the 0 LORD our heavenly Father, high and mighty, King of kings, Lord of lords, the only Ruler of princes, who dost from thy throne behold all the dwellers upon earth; Most heartily we beseech thee with thy favour to behold our most gracious Sovereign Lady, Queen VICTORIA; and so replenish her with the grace of thy Holy Spirit, that she may alway incline to thy will, and walk in thy way: Endue her plenteously with A Princess of Wales, and all the Royal Family: thy Holy Spirit; enrich them with thy heavenly grace; prosper them with all happiness; and bring them to thine everlasting kingdom; through Jesus Christ our Lord: Amen. A Prayer for the Clergy and people. W before all things it is necesALMIGHTY and everlasting God, who alone workest great marvels; Send down upon our Bishops, and Curates, and all Congregations committed to their charge, the healthful Spirit of thy grace; and that they may truly please thee, pour upon them the continual dew of thy blessing. Grant this, O Lord, for the honour of our Advocate and Mediator, Jesus Christ. Amen. A Prayer of St. Chrysostom. LMIGHTY God, who hast given us grace at this time with one accord to make our common 48 supplications unto thee; and dost promise, that when two or three are gathered together in thy Name thou wilt grant their requests: Fulfil now, O Lord, the desires and petitions of thy servants, as may be most expedient for them; granting us in this world knowledge of thy truth, and in the world to come life everlasting. Amen. 2 Cor. xiii. THE grace of our Lord Jesus the love of God, and Here endeth the Order of Evening Prayer throughout the Year. the fellowship of the Holy Ghost, be with us all evermore. Amen. AT MORNING PRAYER. Upon these Feasts; Christmas- day, the Epiphany, Saint Matthias, Easterday, Ascension- day, Whitsunday, Saint John Baptist, Saint James, Saint Bartholomew, Saint Matthew, Saint Simon and Saint Jude, Saint Andrew, and upon Trinity- Sunday, shall be sung or said at Morning Prayer, instead of the Apostles' Creed, this Confession of our Christian Faith, commonly called The Creed of Saint Athanasius, by the Minister and people standing. sary that he hold the Catholick Quicunque vult. HOSOEVER will be saved: Faith. Which Faith except every one noted that its composition may have been much earlier than its formal acceptance, which appears to have been gradual. 5. For its authorship there is no external evidence. Conjecture has referred it chiefly to Victricius of Rouen( A.D. 400) and Hilary of Arles, who died in 449; but purely on internal grounds. It is possible that it may have been gradually elaborated up to its present complete form; and therefore may not be absolutely traceable to any single author ship. ( D), PRACTICAL CONCLUSIONS. -Both these points( 4 and 5) however, which are as yet quite undecided, are of high critical interest, rather than of practical importance. The Creed has at any rate a prescription in its favour of the use of 1000 years in the Western Church generally, and of use in the vernacular in the Church of England for more than 300 years. Its authority as a Rule of Faith depends simply on its accordance with Scriptural truth. Its fitness for Liturgical use on its intelligibility to the people, and its power of edification. With regard to both these points it seems clear that, since the Church of England has taken the bold and exceptional course of requiring, not only ( as in the old Canons) that it should be studied by the clergy, but that it should be heard and repeated by the people, it is incumbent on her members to study, and on her ministers to teach, its true meaning. successively on the true Deity of the Three Divine Persons, and taking for granted the unity of the Godhead.( b) An exposition of the relation to each other of the two Natures of Our Lord Jesus Christ, which again earlier Creeds are content simply to as coexistent in His assert Person. In both respects, although it deals with profound mystery, any careful study will show that its exposition is eminently simple and masterly, and based at every point on most certain warranty of Holy Scripture." ( E) SUBSTANCE OF THE CREED. -In considering the substance of the Creed, it is convenient to distinguish the exposition of the Catholic Faith itself from the clauses called by some the" damnatory," by others the" monitory clauses, by which it is guarded. 49 This will be best seen by an analysis of the Creed itself. ( I.) The exposition of the doctrine of the Holy Trinity( vs. 3-28). 1. The statement of the essential doctrine as a whole( vs. 3-6); defining it as a recognition of Unity in Trinity and Trinity in Unity, with distinction of Persons, but unity of Substance, i.e. of essence or Godhead-" the Glory equal, the Majesty coeternal." This statement is evidently as short, simple, and clear as the subject can permit. 2. The illustration of this statement( v. 7-28), which might easily be expanded or contracted, and might even be omitted, without impairing the doctrine of the Creed, though with great loss of force and clearness. It takes up successively the Attributes of Godhead- uncreated Being( v. 8), Infinity( v. 9),( for this is the true sense of the word Immensus, translated" Incomprehensible"), Eternity( v. 10), Omnipotence( v. 13), Deity( v. 15), Lordship( v. 17)-ascribes all to the Three Divine Persons; and then reiterates with a magnificent emphasis," Not Three, but One." 3. The statement of the distinction of each of the Three Persons ( vs. 20-24). This is prefaced by a declaration( obviously true and AS AN EXPOSITION OF FAITH instructive) that this distinction it stands out unique, in com- is forced upon us by a conparison with other Creeds, as templation of the" Christian containing( a) an explicit de- Verity," that is, of the Manifesclaration of the doctrine of the tation of the Incarnate Godhead Trinity in Unity, which in earlier in Jesus Christ, whereas the Creeds, as in Holy Scripture, is unity of the Godhead is a part taught implicitly, by dwelling, of the" Catholic Religion' as AT MORNING PRAYER. do keep whole and undefiled without doubt he shall perish everlastingly. And the Catholick Faith is this That we worship one God in Trinity, and Trinity in Unity; Neither confounding the Persons: nor dividing the Substance. For there is one Person of the Father, another of the Son: and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost, is all one the Glory equal, the Majesty co- eternal. Such as the Father is, such is the Son and such is the Holy Ghost. The Father uncreate, the Son uncreate and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible and the Holy Ghost incomprehensible. The Father eternal, the Son eternal and the Holy Ghost eternal. And yet they are not three eternals but one eternal. As also there are not three incomprehensibles, nor three uncreated: but one uncreated, and one incomprehensible. So likewise the Father is Almighty, the Son Almighty and the Holy Ghost Almighty. And yet they are not three Almighties: but one Almighty. So the Father is God, the Son is God and the Holy Ghost is God. And yet they are not three Gods but one God. So likewise the Father is Lord, the Son Lord and the Holy Ghost Lord. And yet not three Lords: but one Lord. For like as we are compelled by the Christian verity: to acknowledge every Person by himself to be God and Lord; So are we forbidden by the Catholick Religion: to say, There be three Gods, or three Lords. The Father is made of none: neither created, nor begotten. The Son is of the Father alone: not made, nor created, but begotten. The Holy Ghost is of the Father and of the Son: neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons: one Holy Ghost, not three Holy Ghosts. And in this Trinity none is afore, or after other: none is greater, or less than another; But the whole three Persons are co- eternal together and co- equal. So that in all things, as is aforesaid the Unity in Trinity, and the Trinity in Unity is to be worshipped. He therefore that will be saved: must thus think of the Trinity. Furthermore, it is necessary to everlasting salvation that he also believe rightly the Incarnation of our Lord Jesus Christ. For the right Faith is, that we believe and confess: that our Lord Jesus Christ, the Son of God, is God and Man; God, of the Substance of the Father, begotten before the worlds: and Man, of the Substance of his Mother, born in the world; Perfect God, and perfect Man: of a reasonable soul and human flesh subsisting; Equal to the Father, as touching his Godhead: and inferior to the Father, as touching his Manhood. Who although he be God and D 49 >> such. It then proceeds to speak of all the Three Persons as " neither made or created; but, keeping strictly to the language of Holy Scripture, without presuming to explain or develope it, designates the Son as " begotten of the Father"( John i. 14), and the Holy Ghost as proceeding from the Father ( John xv. 26).( On the addition to the latter statement of the words" and the Son," see notes on the Nicene Creed.) Lastly, it deprecates the application of terms greater" or" less," " before or after," which belong to finite being, to the Divine Personality; and sums up all by returning to the original statement, the Unity in Trinity and Trinity in Unity is to be worshipped." 66 It is clear that, like the Nicene Creed, it protests against the two opposite attempts to explain the mystery, which are represented mainly by Sabellianism(" confounding the Persons"), and Arianism(" dividing the Substance"). But independently of all polemic intention, it evidently contains an eminently explicit and Scriptural exposition of what is meant by the doctrine of the Trinity, which at any rate ought not to be( as. it often is) charged with intricacy or obscurity. ( II.) The exposition of the Two Natures of Jesus Christ(" the Christian Verity"),( vs. 29-37). ( a) The declaration of the coexistence in Him of the Two Natures- perfect Godhead anterior to all created being( on which see Phil. ii. 6; Col. i. 15 -17& ii. 9; Heb. i. 2, 3; John i. 1-14), consubstantial with the Father; and perfect Manhood, both in human body and human soul, necessarily and infinitely inferior to Godhead. ( b) The declaration of the perfect union in His Person of the e Two Natures, neither absorbing or destroying the other- a union compared to that which exists in life between the bodily and spiritual natures of each individual man. All is summed up in the simple faith," God and man is one Christ." 49 a This section, again, clearly rejects the various attempts to explain the mystery of His Person( represented by Apollinarianism, Nestorianism, Eutychianism), which followed the close of the great Arian struggle; but in itself is only an explicit drawing out of what is contained implicitly in the whole doctrinal teaching of the New Testament. ( III.) The recital of the various Manifestations of Christ( 18. 38 -41), in which it follows the usual line of the early Creeds, dwelling on the Passion, the Descent into Hades, the Resurrection, the Ascension, and the Future Judgment. But it alone adds explicitly the doom of the " eternal fire"( see Matt. xxv. 41), which is elsewhere implied in the reference to the Judgment, as declared in Holy Scripture. ( F) THE MINATORY CLAUSES. To the Creed are appended Clauses( vs. 1, 2, 28, 29, 42), wrongly called the Anathema; for this( as, for example, in the old form of the Nicene Creed) is a judicial pronouncement of excommunication on those who will not accept the Creed, as a term of Communion. They are properly clauses of solemn warning or threatening(" monitory or" minatory" clauses), as to the infinite spiritual importance of a grasp of the Truth of God. They may be divided into( a) POSITIVE DECLARATIONS( vs. 1, 28, 29), that, in order to be in the way of salvation, which Christ has opened to us, a man should hold firmly the Catholic Faith, on the Trinity and on the Truth of the Incarnation- not, of course, necessarily in scientific abstract knowledge, but in substantial acceptance of faith. This is a solemn protest, which the words of Holy Scripture abundantly justify, against the shallow notion, contradicted by all analogy of Nature and Humanity, that for a man's spiritual wellbeing it is a thing indifferent whether his belief be true or false, provided that it is sincere; and it can hardly present any real difficulty to any God's thoughtful student of Word and His works. ( b) NEGATIVE DECLARATIONS, which appear to go beyond this, by anticipating on false beliefs, however sincere, the final judgment of condemnation. Such are v. 2," without doubt he shall perish everlastingly"( in æternum), and v. 42," he cannot be saved." On these, as illustrating the sense in which the Church of England accepts such declarations, it is well to quote the declaration of the Convocation of Canterbury in 1879, which, although it wants the adhesion of the Convocation of York for full anthority, yet conveys substantially the sense in which these clauses are maintained:" For the removal of doubts, and to prevent disquietude in the use of the Creed, commonly called the Creed of St. Athanasius, it is hereby solemnly declared" 1. That the Confession of our Christian Faith, commonly called the Creed of St. Athanasius, doth not make any addition to the faith as contained in Holy Scripture, but warneth against errors, which from time to time have arisen in the Church of Christ. " 2. That, as Holy Scripture in divers places doth promise life to them that believe and declare the condemnation of them that believe not, so doth the Church in this Confession declare the necessity for all who would be in a state of Salvation of holding fast the Catholic Faith, and the great peril of rejecting the same. Wherefore the warnings in this Confession of Faith are to be understood no otherwise than the like warnings of Holy Scripture; for we must receive God's threatenings, even as His promises, in such wise as they are generally set forth in Holy Writ. Moreover, the Church doth not herein pronounce judgment on any particular person or persons, God alone being the Judge of all. INTRODUCTION TO THE LITANY. HISTORY. The origin of the Litany( like its name, ALTávela, a service of supplication) is Greek. In the Apostolical Constitution( not later than the 4th century), there is a responsive form of Intercessory Prayer, with the reiteration of the Kyrie Eleeson at every clause; and the name, originally general in sense, came to be technically applied in the 4th century to a Form of Supplication in times of special need, to be sung in procession, with hymns and frequent responses, and with collects at the various halting places. But, although in the Greek Service responsive forms of Intercessory Prayer are still preserved, the development of the Litany is chiefly Western. In Europe its systematic use is traced to two sources- its institution for the three Rogation Days by Mamertus, Bishop of Vienne( A.D. 467), on occasion of fearful earthquakes, and in view of the many political and social dangers of that troubled age, and its institution on occasion of pestilence by Gregory the Great( A.D. 590) for St. Mark's Day. Both were adopted in England; the processional service, with which St. Augustine approached Canterbury, was a Rogation Day Litany, and the St. Mark's Day Litany( the" Greater Litany") was formally accepted by the Council of Clovesho in 747. In its original purpose it was, therefore, a specially penitential Service, to be used in times of calamity, and it was sung in solemn procession. This latter custom, leading to abuse, was afterwards discontinued; the limitation to periods of special trouble was felt to be unnecessary; and so the Litany naturally came into not unfrequent use. The old Litanies were much of the general form of our Service, as may be seen by early examples. Not till the 8th century did the Invocation of Saints come in; and, in striking it out, we have returned to the primitive model. 49 6 66 But the regular weekly use of the Litany dates from the 16th century. In 1544 Cranmer, by desire of the King, with special reference to" the miserable state of Christendom," drew up the first English Litany, from the old Sarum and York Uses, with the help of Hermann's Consultatio, but with much free handling, both in arrangement and composition. It retained 66 to Angels three Invocations," to St. Mary, Mother of God,' and Archangels," to all Saints in the blessed company of Heaven" to" pray for us;" and contained a prayer against the The former Bishop of Rome, and his detestable enormities." At first the Litany was were struck out in 1549, the latter in 1559. a separate Service; in 1547 the Injunctions directed that it be said " before High Mass; in 1549 it was ordered to be used on Wednesdays and Fridays, before the Communion Service. In 1552 it was ordered also for Sundays( though not, of course, strictly appropriate to the festal character of Sunday), no doubt because otherwise it would not be heard by the mass of the people. In 1662 it was ordered to" be said or sung after Morning Prayer." The new Act of Uniformity licenses its freer use, in the Morning or Evening, or as a separate Service. It should be, however, noticed that it is not complete in all the elements of Divine Service, and that its mainly penitential character should be considered in any occasional and separate use. SUBSTANCE.- The Litany divides itself naturally into two chief parts,( a) the more regular and systematic portion, from the beginning to the Kyrie Eleeson preceding the Lord's Prayer,( b) a section more broken and varied, from this point to the end. It is notable that there is no direction given to determine by whom the former part shall be" sung or said," while the latter part is expressly assigned to" the Priest" and" the people." The ordinary analogy of the Prayer Book naturally suggests the usual custom, by which this part also is similarly sung or said, and which is supported by express Rubric, where the Litany is used in the Ordination Service. But 66 The order sung from this custom there is occasional variation. or said," instead of" said or sung," perhaps indicates the original musical character of the Litany. ( A) PART I. The whole of this portion, except the solemn Invocation of the Holy Trinity with which it opens, is addressed directly as WORSHIP TO OUR LORD JESUS CHRIST- in this following the precedent of ancient Litanies and Hymns, but differing from the general tenor of Christian worship, which, from the earliest times, has mainly addressed God the Father through the One Mediator, the Lord Jesus Christ( 1 Tim. ii. 5). Note that Our Lord's universal command is to" ask in His Name"( see Matt. xviii. 19, 20; John xiv. 13, 14& xv. 16& xvi. 23, 24; and comp. 1 John iii. 23, 24); generally His promise is" the Father will give it you"( Matt. xviii. 19, 20; John xv. 16&, 23, 24), but in 50 one case," I will do it"( John xiv. 13, 14). With this the practice of the Church seems exactly to accord. Taken in connection with the opening Invocation, this part of the Litany may be considered as our most solemn prayer for His Mediation -a Mediation which, by its very nature, implies His Godhead, but which also brings out all the points of His manifestation as Man. This portion of the Litany is commonly divided into the DeObseerations, and precations, Petitions. ( a) DEPRECATIONS( Prayers against all Evil).- In these a distinct method may be traced ,( 1) First there is an earnest general prayer to be spared the vengeance on" all our offences, THE LITANY. Man: yet he is not two, but one Christ; One; not by conversion of the Godhead into flesh: but by taking of the Manhood into God; One altogether; not by confusion of Substance: but by unity of Person. For as the reasonable soul and flesh is one man so God and Man is one Christ; Who suffered for our salvation: descended into hell, rose again the third day from the dead. He ascended into heaven, he sitteth on the right hand of the THE LITANY. Here followeth the LITANY, or General Supplication, to be sung or said after Morning Prayer upon Sundays, Wednesdays, and Fridays, and at other times when it shall be commanded by the Ordinary. O God the Father, of heaven: have mercy upon us miserable 0 GOD the Father, of heaven: God: have mercy upon us miserhave mercy upon us miser- able sinners. able sinners. sinners. O God the Son, Redeemer of the world have mercy upon us miserable sinners. O God the Son, Redeemer of the world: have mercy upon us miserable sinners. O God the Holy Ghost, proceeding from the Father and the Son have mercy upon us miserable sinners. O God the Holy Ghost, proceeding from the Father and the Son: have mercy upon us miserable sinners. Father, God Almighty: from whence he shall come to judge the quick and the dead. O holy, blessed, and glorious Trinity, three Persons and one God: have mercy upon us miserable sinners. At whose coming all men shall rise again with their bodies: and shall give account for their own works. And they that have done good shall go into life everlasting: and they that have done evil into everlasting fire. This is the Catholick Faith: which except a man believe faithfully, he cannot be saved. Glory be to the Father,& c. As it was in the beginning,& c. O holy, blessed, and glorious Trinity, three Persons and one Remember not, Lord, our offences, nor the offences of our forefathers; neither take thou vengeance of our sins: spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever. Spare us, good Lord. From all evil and mischief; from sin, from the crafts and assaults of the devil; from thy wrath, and from everlasting damnation, Good Lord, deliver us. From all blindness of heart; from pride, vain- glory, and hypocrisy; from envy, hatred, and malice, and all uncharitableness, Good Lord, deliver us. From fornication, and all other deadly sin; and from all the deceits of the world, the flesh, and the devil, Good Lord, deliver us. 50 and the offences of our forefathers"-which in effect, though not in guilt( see Ex. xx. 5; Ezek. xviii, 20), are visited upon their children emphasized by a special pleading of our" redemption in His precious blood." ( 2) Then follows, next, a prayer for deliverance from" all evil and mischief"-not in its fruits, but in itself; but especially from all spiritual evil- sin, temptation of the devil, God's wrath, and everlasting damnation.( Comp. the explanation in the Catechism of" Deliver us from evil," " all sin and wickedness, our ghostly enemy, and everlasting death.") 33 ( 3) This is then drawn out into special deprecations of different forms of sin- sin against God, " blindness of heart, pride, vainglory and hypocrisy'( all breaches of the Law of Faith); sin against man-" envy, hatred, malice, and all uncharitableness"( all breaches of the Law of Love); sin against self-" fornication and all other deadly sin"( breaches of the Law of Purity). All are summed up ( with obvious reference to the Baptismal Vow) in petition against" the deceits of the world, the flesh, and the devil." ( The phrase" deadly sin" is a survival of the old scholastic division between" venial" and " deadly sins"- a distinction altogether delusive, if made between different kinds of sins. For all sins are venial if repented of; all sins, if persevered in to hardening of heart, incapable of repentance, are deadly.) ( 4) After this, far less detailed and fervent, comes prayer against temporal evils, whether from physical causes or from the sin of man( as in" battle and murder"), and against the 66 sudden death" which they so often bring; which in itself is 51 an evil only because for it most of us are apt to be unprepared. ( 5) Lastly, prayer against the evils which attach to society, as such, and which seem to form a climax- political, ecclesiastical, spiritual. We note that" false doctrine," and its two fruits " heresy and schism," are held greater evils than" sedition, conspiracy, and rebellion," but less than the spiritual deadness of" hardness of heart and contempt of God's Word and commandment." ( b) OBSECRATIONS.- These are earnest supplications to Our Lord as our Mediator, pleading the redeeming virtue of all the various acts of His manifestation in our flesh, turning, in fact, the Christian Creed into prayer. But we note that, over and above the great fundamental Articles of that Creed- the Incarnation and Nativity, the Cross and Passion, the Resurrection and Ascension, and the Coming of the Holy Ghost- a special stress is laid upon all the acts which shew Our Lord to have been made like us and tempted as we are, though without sin- His " Circumcision," which marks His" obedience to the Law," His" Fasting and Temptation," the solemn preparation through trial for His Ministry, and the Agony and Bloody Sweat," the struggle of His human will for submission to the Passion. The idea is exactly that of Heb. iv. 14 -16. It has been noted that the Intercession is here omitted, and it was proposed in 1689 to supply it. Probably it is contaken for granted sidered throughout the Litany. 66 The whole of this section is closed by the application both of Deprecations and Obsecrations to all the vicissitudes of life, in " tribulation" and in" wealth" THE LITANY. From lightning and tempest; from plague, pestilence, and famine; from battle and murder, and from sudden death, Good Lord, deliver us. From all sedition, privy conspiracy, and rebellion; from all false doctrine, heresy, and schism; from hardness of heart, and contempt of thy Word and Commandment, Good Lord, deliver us. By the mystery of thy holy Incarnation; by thy holy Nativity and Circumcision; by thy Baptism, Fasting, and Temptation, Good Lord, deliver us. By thine Agony and bloody Sweat; by thy Cross and Passion; by thy precious Death and Burial; by thy glorious Resurrection and Ascension; and by the coming of the Holy Ghost, Good Lord, deliver us. In all time of our tribulation; in all time of our wealth; in the hour of death, and in the day of judgment, Good Lord, deliver us. We sinners do beseech thee to hear us, O Lord God; and that it may please thee to rule and govern thy holy Church universal in the right way; We beseech thee to hear us, good Lord. That it may please thee to keep and strengthen in the true worshipping of thee, in righteousness and holiness of life, thy Servant VICTORIA, our most gracious Queen and Governour; We beseech thee to hear us, good Lord. That it may please thee to rule her heart in thy faith, fear, and love, and that she may evermore have affiance in thee, and ever seek thy honour and glory; We beseech thee to hear us, good Lord. That it may please thee to be her defender and keeper, giving her the victory over all her enemies; We beseech thee to hear us, good Lord. That it may please thee to bless and preserve Albert Edward Prince of Wales, the Princess of Wales, and all the Royal Family; We beseech thee to hear us, good Lord. That it may please thee to illuminate all Bishops, Priests, and Deacons, with true knowledge and understanding of thy Word; and that both by their preaching and living they may set it forth, and shew it accordingly; We beseech thee to hear us, good Lord. That it may please thee to endue the Lords of the Council, and all the Nobility, with grace, wisdom, and understanding; We beseech thee to hear us, good Lord. That it may please thee to bless and keep the Magistrates, giving them grace to execute justice, and to maintain truth; We beseech thee to hear us, good Lord. That it may please thee to bless and keep all thy people; We beseech thee to hear us, good Lord. That it may please thee to give to all nations unity, peace, and concord; We beseech thee to hear us, good Lord. That it may please thee to give us an heart to love and dread thee, and diligently to live after thy commandments: 51 ( prosperity), to the struggle of the last hour( comp. the Prayer in the Burial Service," Thou knowest, O Lord,"& c.), and to the Day of Judgment. ( c) PETITIONS( chiefly intercessory).( 1) The first series ( strictly intercessory) is for various conditions of men. It follows the line of the Collects after the Anthem- in prayer for the Catholic Church, the Sovereign, the Royal Family, the Clergy, the Council and Nobility ( as the hereditary councillors of the Crown), the Magistrates, all " God's people"( perhaps judging by the connexion, our own English people, called elsewhere " God's people committed to the charge" of the Sovereign, although the Sarum Litany has here cunatum Christianum populum); beyond this for the unity and peace of all nations. ( 2) The next series embraces, in prayer both for ourselves and for others, all the chief needs and graces of human life. Thus it asks for the gift of the love and fear of God, which are the duty of man as man; and next for grace to receive the revealed Word and Spirit of God, which is God's gift to Christians as Christians. Then, dealing with special forms of trial, it asks for guidance to the erring; for practical strength, restoration, and victory to the tempted; for succour, help, and comfort to the distressed; for special protection to those who are in different kinds of danger; for defence of the desolate and oppressed. Finally it prays for all men, and especially( in a petition found in Eastern Litanies, but in the West peculiar in the old Anglo- Saxon Litany) for 52 " enemies, persecutors, and slanderers." 39 ( 3) Lastly follow two petitions -the first for temporal blessing in the gift and preservation of the" kindly fruits of the earth ( i.e. the fruits of the earth after their various kinds), the second a comprehensive prayer for spiritual blessing, for repentance and forgiveness to the penitent, for the gift of the Spirit, and for power to use it to amendment. our This portion of the Litany closes( after the ancient models) with the Agnus Dei- the prayer to Our Lord, as the" Lamb of God taking away the sins of the world"( John i. 29), that is, emphatically as our Redemption and Propitiation. The prayer is for Peace and Mercy. For both we pray," O Christ, hear us." After this the old Litanies mostly end with the Lord's Prayer, a Psalm, and Collects. ( B) PART II. The second part of the Litany, opening again in the three- fold Kyrie Eleeson with an invocation of the Holy Trinity, differs from the former in this, that( except in the Versicles following the Gloria) it is addressed to God the Father through Our Lord Jesus Christ. The materials are chiefly old, taken from various sources; but the composition is original, and the style more broken and varied than in the former part. ( a) THE LORD'S PRAYER here seems to correspond to the Lord's Prayer after the Dominus Vobiscum in the Morning Service; and the correspondence perhaps suggests that, when the Litany is used with that Service, repetition would have been avoided if the Collect of THE LITANY. We beseech thee to hear us, good Lord. That it may please thee to give to all thy people increase of grace to hear meekly thy Word, and to receive it with pure affection, and to bring forth the fruits of the Spirit; We beseech thee to hear us, good Lord. That it may please thee to bring into the way of truth all such as have erred, and are deceived; We beseech thee to hear us, good Lord. That it may please thee to strengthen such as do stand; and to comfort and help the weakhearted; and to raise up them that fall; and finally to beat down Satan under our feet; We beseech thee to hear us, good Lord. That it may please thee to succour, help, and comfort, all that are in danger, necessity, and tribulation; We beseech thee to hear us, good Lord. That it may please thee to preserve all that travel by land or by water, all women labouring of child, all sick persons, and young children; and to shew thy pity upon all prisoners and captives; We beseech thee to hear us, good Lord. That it may please thee to defend, and provide for, the fatherless children, and widows, and all that are desolate and oppressed; We beseech thee to hear us, good Lord. That it may please thee to have mercy upon all men; We beseech thee to hear us, good Lord. That it may please thee to forgive our enemies, persecutors, and slanderers, and to turn their hearts; We beseech thee to hear us, good Lord. That it may please thee to give and preserve to our use the kindly fruits of the earth, so as in due time we may enjoy them; We beseech thee to hear us, good Lord. That it may please thee to give us true repentance; to forgive us all our sins, negligences, and ignorances; and to endue us with the grace of thy Holy Spirit to amend our lives according to thy holy Word; We beseech thee to hear us, good Lord. Son of God: we beseech thee to hear us. we beseech thee to Son of God hear us. 0 Lamb of God: that takest away the sins of the world; Grant us thy peace. 0 Lamb of God: that takest away the sins of the world; Have mercy upon us. O Christ, hear us. 52 O Christ, hear us. Lord, have mercy upon us. Lord, have mercy upon us. Christ, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. Lord, have mercy upon us. Then shall the Priest, and the people with him, say the Lord's Prayer. 00 UR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily. bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. D5 the Day and the two following had been included in the Litany, and the Litany had immediately followed the Dominus Vobiscum. The VERSICLES following are suggested, as usual, by the Psalms( Ps. ciii. 10); and lead on naturally to the COLLECT( taken from a Mass to be used in " Tribulation of Heart"), and bearing signs of composition in times of persecution; which is an utterance, on the one hand, of deep repentance and sense of the burden and danger of life, and, on the other, of a confidence in God's acceptance of penitence and promise to prayer. Its petition is two- fold- first, for safety and protection, then for a thankful sense of that protection ( comp. Collect of Peace in the Morning Service). Instead of the Amen, this Collect is followed by an ANTIPHON ( see" Anthem" in Morning Service) twice repeated with variation, and including an intervening Versicle by the Priest. The general idea of it is taken from Ps. xliv. 1, 26, which is a pleading with God, uttered in time of trouble, praying by His former mercies for present deliverance. But, whereas this Psalm prays to God" for His mercy's sake," the Antiphon, following out the idea of Ps. lxxix. 9( frequently embodied elsewhere in the Old Testament, as in Ex. xxxii. 12; Num. xiv. 13; Ezek. xx. 9; Dan. ix. 19; Joel ii. 17), pleads with God for" His Name's sake" and" His honour," that it may not be doubted or blasphemed through the triumph of evil and the failure and sin of His people. So Our Lord gives us our first petition," Hallowed be thy Name." It is not, of course, that anything can increase or 53 on the diminish God's absolute glory and perfection; but honour of His Name depends the essential happiness of His creatures, and in His Love He is pleased to care for their faith and adoration. The plaintive strain of this Antiphon passes( with singular beauty of idea) into the confident praise of the Gloria Patri. " Day by day we Comp. the magnify Thee" in similar context in the Te Deum. ( b) The VERSICLES following are again, like the earlier part of the Litany, addressed to Our Lord Jesus Christ. Taken from the old Sarum Litany for St. Mark's Day, where they are appointed for occasional use" in time of war," they still bear the impress of their original intention; pleading with intense earnestness for deliverance from our enemies, comfort in affliction and sorrow, forgiveness of sin, and acceptance at all times of our prayers; and ending with an expression of full confidence in His Mercy. ( The title" Son of David" is substituted, perhaps by error in reading the abbreviated form, for the Fili Dei Vivi of the original.) The COLLECT, addressed to God the Father, is taken, with much alteration, from a Collect in the Sarum Breviary. It is a prayer, first, that He will, in compassion to our infirmities, turn from us the evils we have deserved; next that, if this may not be, we may still, even in adversity, trust in Him and serve Him, knowing that what He does is well. In this it is an echo of Our Lord's prayer in Gethsemane. THE LITANY. Priest. OLord, deal not with us after our sins. Answer. Neither reward us after our iniquities. Let us pray. Graciously hear us, O Christ; the O GOD, merciful Father, that graciously hear us, O Lord despisest not the sighing of a contrite heart, nor the desire of such as be sorrowful; Mercifully assist our prayers that we make before thee in all our troubles and adversities, whensoever they oppress us; and graciously hear us, that those the craft and subtilty of the devil or man worketh against us. be brought to nought; and by the providence of thy goodness they may be dispersed; that we thy servants, being hurt by no persecutions, may evermore give thanks unto thee in thy holy Church; through Jesus Christ our Lord. O Lord, arise, help us, and deliver us for thy Name's sake. OGOD, we have heard with our ears, and our fathers have deO Son of David, have mercy upon us. Both now and ever vouchsafe to hear us, O Christ. O Lord, arise, help us, and detiver us for thine honour. Glory be to the Father, and to the Son and to the Holy Ghost; Answer. As it was in the beginning, is now, and ever shall be: world without end. Amen. From our enemies defend us, O Christ. Graciously look upon our affictions. Pitifully behold the sorrows of our hearts. Mercifully forgive the sins of thy people. Favourably with mercy hear our prayers. Priest. O Lord, let thy mercy be shewed upon us; Answer. As we do put our trust in thee. Let us pray. ΓΕ WE humbly beseech thee, O to look A Prayer of St. Chrysostom. clared unto us, the noble works ALMIGHTY God, who hast at this time that thou in their days, and in the old time before them. upon our infirmities; and for the glory of thy Name turn from us all those evils that we most righteously have deserved; and grant, that in all our troubles we may put our whole trust and confidence in thy mercy, and evermore serve thee in holiness and pureness of living, to thy honour and glory; through our only Mediator and Advocate, Jesus Christ our Lord. Amen. with one accord to make our common supplications unto thee; and dost promise, that when two or three are gathered together in thy Name thou wilt grant their requests; Fulfil now, O Lord, the desires and petitions of thy servants, as may be most expedient for them; granting us in this world knowledge of thy truth, and in the world to come life everlasting. Amen. 2 Cor. xiii. THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen. Here endeth the Litany. 53 PRAYERS AND THANKSGIVINGS, UPON SEVERAL OCCASIONS. The OCCASIONAL PRAYERS AND THANKSGIVINGS are almost entirely new; although the old Litanies ended with a series of Collects, including, among others, the prayer," O God, whose nature,"& c., the Coll for Peace in our Evening Service, the Collect for the Clergy and People, a Prayer for all Conditions of Men, and for all Souls. They have the greater diffuseness of style of the later Collects, and, dealing as they do largely with the fortunes of the nation as a nation, are naturally full of Old Testament allusions and phrases. As they are concerned mainly with temporal blessings and scourges, they bring out with peculiar emphasis the mystery- to us probably insoluble- of that harmony of human prayer( as of human action) with the Supreme Will of God, manifesting itself in" Physical Laws" which Holy Scripture asserts to exist. They occupy necessarily a subordinate position, and more distinctly than any other prayers bear upon them an obvious conditionality, being offered only" according to His Will" ( 1 John v. 14). It is almost needless to add that they imply also the co- operation of action-" Strive and pray." PRAYERS. For Rain. This was inserted in 1549, with some slight resemblance to an old Collect from the Sacramentary of Gregory, found in the Sarum Missal. The preamble refers to Our. Lord's express promise in Matt. vi. 33the same chapter which contains the Lord's Prayer, with its petition," Give us this day our daily bread," authorizing supplication for needful food, and hence for all that is necessary to secure it. 54 For Fair Weather, also found ( with slight verbal variation) in the Prayer Book of 1549; and, again, bearing some resemblance to an old Collect ( from the Sacramentary of Gregory) in the Sarum Missal. It refers to the promise of Gen. viii. 21& ix. 11; and recognises physical plagues, as chastisements from God, destined to work out their purpose, and then to give place to the blessing of Him who doth not willingly afflict. In Time of Dearth and Famine. -The first prayer, inserted in 1552, follows out the same idea, only tracing to God with especial emphasis the guidance of all physical forces and the gift of all animal life. The alternative Prayer( also inserted in 1552, but apparently omitted in 1559) was restored with some verbal changes( probably by Bishop Cosin) in 1662. The omission may have been due to the fact that, as it refers to the history of Israel in 2 Kings vi. 25- vii. 20, and as in that case the famine came from the enmity of man, and was removed by the defeat of that enmity, the preamble does not strictly agree in idea with the substance of the Prayer. The conclusion is specially suggestive of the right PRAYERS AND THANKSGIVINGS, UPON SEVERAL OCCASIONS, T To be used before the two final Prayers of the Litany, or of Morning and Evening Prayer. PRAYERS. For Rain. OGOD, heavenly Father, who by thy Son Jesus Christ hast promised to all them that seek thy kingdom, and the righteousness thereof, all things necessary to their bodily sustenance; Send us, we beseech thee, in this our necessity, such moderate rain and showers, that we may receive the fruits of the earth to our comfort, and to thy honour; through Jesus Christ our Lord. Amen. 0 For fair Weather. ALMIGHTY Lord God, who for the sin of man didst once drown all the world, except eight persons, and afterward of thy great mercy didst promise never to destroy it so again; We humbly beseech thee, that although we for our iniquities have worthily deserved a plague of rain and waters, yet upon our true repentance thou wilt send us such weather, as that we may receive the fruits of the earth in due season; and learn both by thy punishment to amend our lives, and for thy clemency to give thee praise and glory; through Jesus Christ our Lord. Amen. In the time of Dearth and Famine. our iniquity, may through thy goodness be mercifully turned into cheapness and plenty; for the love of Jesus Christ our Lord, to whom with thee and the Holy Ghost be all honour and glory, now and for ever. Amen. gift it is, that the rain doth fall, the earth is fruitful, beasts increase, and fishes do multiply; Behold, we beseech thee, the afflictions of thy people; and grant that the scarcity and dearth, which we do now most justly suffer for Or this. GOD, merciful Father, who, in the time of Elisha the prophet, didst suddenly in Samaria turn great scarcity and dearth into plenty and cheapness; Have mercy upon us, that we, who are now for our sins punished with like adversity, may likewise find a seasonable relief: Increase the fruits of the earth by thy heavenly benediction; and grant that we, receiving thy bountiful liberality, may use the same to thy glory, the relief of those that are needy, and our own comfort; through Jesus Christ our Lord. Amen. In the time of War and Tumults. kings, and Governour of all things, whose power no creature is able to resist, to whom it belongeth justly to punish sinners, and to be merciful to them that truly repent; Save and deliver us. we humbly beseech thee, from the hands of our enemies; abate their Father, whose their malice, and confound their devices; that we, being armed with thy defence, may be preserved evermore from all perils, to glorify thee, who art the only giver of all victory; through the merits of thy only Son, Jesus Christ our Lord. Amen. 54 In the time of War and Tumults, inserted in 1552, the words" and tumults" being significantly added in 1662. There is a Collect on the same occasion in the Sarum Missal, taken from the Sacramentary of Gregory, but the resemblance is slight. The address is to God, as Almighty in two senses, as King over all men, and Ruler the natural Seasons and to the occurrence of Ordinations. The Collects, however, are original, inserted only in 1662, and referring only to the latter subject. The former Prayer is the fuller, praying for wisdom of choice in the Bishops and grace for those chosen, and is suitable for the earlier part of the week; the latter, presupposing the choice made, and praying only for those about to be ordained, is more suitable for the later days. Both are full of Scriptural alover all things, and as using lusion; both dwell on the twofold ministry of doctrine and life: both on the two- fold object sought, God's glory and man's salvation. both men and things as instruments of His chastisement and mercy. The prayer is for victory, not for the sake of glory, but as a deliverance from the pride of strength, the malice of enmity, the devices of craft, arrayed against us; and it implies a promise to give glory, not to our power, but to God. use of temporal blessing, first, for God, next, for our brethren, lastly, for ourselves. In time of any Common Plague or Sickness, inserted in 1552, enlarged in 1662( by the reference to the people in the wilderness). For the scourges of those days it was even more needed than now, and the Great Plague of London in 1666 brought out that need with terrible emphasis. The reference is to the plagues of Num. xvi. 44-50 and 2 Sam. xxiv.- the one the chastisement of rebellion, the other of pride- and to the atonements of Aaron and David: the prayer is simply for withdrawal of the present chastisement through the Great Atoner, the Lord Jesus Christ. The Ember Week Prayers.( For the origin of the name Ember Week, see Table of Fasts,& c.) The offering of such Prayers is of ancient date, both in relation to 55 A Prayer that may be said after any of the former, i.e., as a general expression of penitence and pleading for mercy, after the special prayers of the same purport. It is, however, a prayer for deliverance, not from any external punishment of sin, but from sin's heaviest penalty, the spiritual bondage, which it brings on the soul. It is a translation of a Collect( from Gregory's Sacramentary) in the Sarum Litany, inserted in the Litany of 1544, afterwards, for some unknown reason, omitted till 1559. Prayer for the High Court of Parliament, inserted in 1662. It is obviously taken from a prayer, exactly coincident in the opening and closing section, though different and less antithetical in the central portion (" that all things. generation"), issued in 1625 and 1628, and supposed to have been written by Laud. As it stands, it is a fine specimen of the more .... PRAYERS. In the time of any common Plague or Sickness. 0 ALMIGHTY God, who in thy wrath didst send a plague upon thine own people in the wilderness, for their obstinate rebellion against Moses and Aaron; and also, in the time of king David, didst slay with the plague of Pestilence threescore and ten thousand, and yet remembering thy mercy didst save the rest; Have pity upon us miserable sinners, who now are visited with great A Prayer that may be said after sickness and mortality; that like as any of the former. vine providence hast appointed divers Orders in thy Church; Give thy grace, we humbly beseech thee, to all those who are to be called to any office and administration in the same; and so replenish them with the truth of thy doctrine, and endue them with innocency of life, that they may faithfully serve before thee, to the glory of thy great Name, and the benefit of thy holy Church; through Jesus Christ our Lord. Amen. thou didst then accept of an atone- GOD, whose nature and proment, and didst command the destroying Angel to cease from punishing, so it may now please thee to withdraw from us this plague and grievous sickness; through Jesus Christ our Lord. Amen. perty is ever to have mercy and to forgive, receive our humble petitions; and though we be tied and bound with the chain of our sins, yet let the pitifulness of thy great mercy loose us; for the honour of Jesus Christ, our Mediator and Advocate. Amen. In the Ember Weeks, to be said every day, for those that are to be admitted into Holy Orders. At LMIGHTY God, our heavenly Father, who hast purchased to thyself an universal Church by the precious blood of thy dear Son; Mercifully look upon the same, and at this time so guide and govern the minds of thy servants the Bishops and Pastors of thy flock, that they may lay hands suddenly on no man, but faithfully and wisely make choice of fit persons to serve in the sacred Ministry of thy Church. And to those which shall be ordained to any holy function give thy grace and heavenly benediction; that both by their life and doctrine they may set forth thy glory, and set forward the salvation of all men; through Jesus Christ our Lord. Amen. Or this, TA Prayer for the High Court of Parliament, to be read during their Session. MC OST gracious God, we humbly beseech thee, as for this Kingdom in general, so especially for the High Court of Parliament, under our most religious and gracious Queen at this time assembled: That thou wouldest be pleased to direct and prosper all their consultations to the advancement of thy glory, the good of thy Church, the safety, honour, and welfare of our Sovereign, and her Dominions; that all things may be so ordered and settled by their endeavours, upon the best and surest foundations, that peace and happiness, truth and justice, religion and piety, may be established among us for all generations. These and all other necessaries, for all good gifts, who of thy di- Church, we humbly beg in the 55 diffuse and rhetorical style which marks the prayers( except perhaps Bishop Cosin's) composed in the later Revisions. The term " religious and gracious," originally applied to Charles I., though not without precedent in Ancient Liturgies, is notable, as departing from the sound rule, elsewhere observed, of refraining from the attribution to the Sovereign of any personal qualities. The prayer itself dwells forcibly on the two objects of all right policy- the glory of God and the welfare of the people, both as a Church and as a nation; and describes the condition of national welfare in an ascending climax- as material, moral, and spiritual. Prayer for all Conditions of Men, composed by Bishop Gunning, and inserted in 1662. Clearly intended as a substitute for the Litany, it is said( with great probability) to have at first included accordingly the substance of the three Prayers for the Queen, the Royal Family, and the Clergy and people,( after the words" righteousness of life;") perhaps in deference to the desire for such long forms of Prayer expressed by the Presbyterians at the Savoy Conference, and certainly not without precedent in the" Church Militant Prayer," and the older originals from which it is drawn. Of this the word" Finally" remains as an indication. The Prayer itself is a singularly beautiful specimen of the later type. Like the petition for" all men" in the Litany, and the 3rd Collect for Good Friday, it is notable as extending the scope of petition, beyond even the Catholic Church, to all mankind; it seems to define " all who profess and call themselves Christians" as potentially members of that Catholic Church, though it clearly indicates the existence of heresy and schism by the prayer that they may be" led into the way of truth," and hold the true faith so gained in" unity of spirit and the bond of peace"( Eph. iv. 4), as well as individual" righteousness of life;" and it adds a large and earnest petition for all the afflicted, that they may be at once comforted by patience now, and relieved by a happy issue in God's good time. THANKSGIVINGS. The General Thanksgiving, composed by Bishop Reynolds, and inserted in 1662, follows the same general type, with perhaps some faint indication of the didactic tendency common in the prayers of that period. It will be seen that it is half thanksgiving and half prayer. It should be observed that the thanksgiving, while it dwells on 56 the blessings of this life, passes them over lightly, to dwell with strong emphasis on the inestimable spiritual blessings of redemption, grace, and hope of glory, corresponding to the " sanctifica66 justification," tion," and" glorification" described in Holy Scripture, as the beginning, progress, and end of spiritual life. The Prayer is for THANKSGIVINGS. Name and Mediation of Jesus Christ our most blessed Lord and Saviour. Amen. TA Collect or Prayer for all Conditions of men, to be used at such times when the Litany is not appointed to be said. the to be tate;[* especially when any dethose for whom our sire the Prayers prayers are desir- of the Congreed,] that it may gation. server of all mankind, we humbly beseech thee for all sorts and conditions of men; that thou wouldest be pleased to make thy ways known unto them, thy saving health unto all nations. More especially, we pray for the good estate of the Catholick Church; that it may be so guided and governed by thy good Spirit, that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life. Finally, we commend to thy fatherly goodness all those, who are any ways afflicted, or distressed, in A TA General Thanksgiving. LMIGHTY God, Father of all mercies, we thine unworthy servants do give thee most humble and hearty thanks for all thy goodness and loving- kindness to us, and to all men;[* par-* This to be said ticularly to those when any that who desire now have been prayto offer up their ed for desire to praises and thanks- return praise. givings for thy late mercies vouchsafed unto them.] We bless thee for our creation, preservation, and all the blessings of this life; but above all, for thine inestimable love in the redemption of the world by our Lord Jesus Christ; for the means of grace, and for the hope of glory. And, we beseech thee, give us that due sense of all thy mercies, that our hearts may be unfeignedly thankful, and that we shew forth thy praise, not only with our lips, but in our lives; by giving up ourselves to thy service, and by walking before thee in holiness and righteousness all THANKSGIVINGS. please thee to comfort and relieve them, according to their several necessities, giving them patience under their sufferings, and a happy issue out of all their afflictions. And this we beg for Jesus Christ his sake. Amen. 56 our days; through Jesus Christ our Lord, to whom with thee and the Holy Ghost be all honour and glory, world without end. Amen. For Rain. GOD our heavenly Father, who 0 by thy gracious providence dost cause the former and the latterrain to descend upon the earth, that it may bring forth fruit for the use of man; We give thee humble thanks that it hath pleased thee, in our great necessity, to send us at the last a joyful rain upon it when it was dry, to the great thine inheritance, and to refresh comfort of us thy unworthy servants, and to the glory of thy holy Name; through thy mercies in Jesus Christ our Lord. Amen. For fair Weather. 0 LORD God, who hast justly humbled us by thy late plague of immoderate rain and waters, and in thy mercy hast relieved and comforted our souls by this seasonable and blessed change of the spirit of thankfulness, and for grace to express that spirit both in word and deed. The custom of repeating this Thanksgiving after the Minister, although in itself appropriate enough, and following the precedent of Confession and Prayer, was certainly not originally intended, and perhaps has based itself on a mistaken idea of the word" General." Special Thanksgivings. All these were inserted in 1604( in compliance with the very reasonable request of the Puritan party), except the Thanksgiving for the Restoration of Public Peace at Home, added in 1662. They are almost peculiar to the English Prayer Book, and those derived from it. Generally speaking, they are echoes of the corresponding prayers, and are full of Scriptural quotations or allusions( chiefly taken from the Psalms). 57 - Thus on the Thanksgiving for Rain, see Ps. lxviii. 9 and Deut. xi. 14: on that for Fair Weather, Ps. 1xxxv. 12; on that for Plenty, Ps. lxvii. 5& lxxxv. 12; on that for Peace and Deliverance, Ps. lxi. 1, 2& cxxiv. 1,2; on that for Restoring Public Peace at Home, Ps. lxviii. 6& lxv. 7; 1 Tim. ii. 1, 2; on the former of the two for Deliverance from the Plague, see Hab. iii. 2; Rom. xii. 1; and on the latter, Deut. xxiii. 1424; Ps. cxviii. 15,& c. The Thanksgiving for the Restoration of Public Peace, inserted in 1662, bears perhaps some indication( which in the original draft was stronger) of the polemical feeling which disfigured the" State Services" of the period. It is, moreover, chiefly prayer for the future, with some apparent desire to teach what that future ought to be, and to lay peculiar stress on the duty of quietness and peaceableness," then naturally emphasized even to exaggeration, 66 THANKSGIVINGS. weather; We praise and glorify thy holy Name for this thy mercy, and will always declare thy lovingkindness from generation to generation; through Jesus Christ our Lord. Amen. For Plenty. 0 MOST merciful Father, who of thy gracious goodness hast heard the devout prayers of thy Church, and turned our dearth and scarcity into cheapness and plenty; We give thee humble thanks for this thy special bounty; beseeching thee to continue thy loving- kindness unto us, that our land may yield us her fruits of increase, to thy glory and our comfort; through Jesus Christ our Lord. Amen. For Peace and Deliverance from our Enemies. 0 ALMIGHTY God, who art a strong tower of defence unto thy servants against the face of their enemies; We yield thee praise and thanksgiving for our deliverance from those great and apparent dangers wherewith we were compassed: We acknowledge it thy goodness that we were not delivered over as a prey unto them; beseeching thee still to continue such thy mercies towards us, that all the world may know that thou art our Saviour and mighty Deliverer; through Jesus Christ our Lord. Amen. For restoring Publick Peace at Home. ETERNAL God, our heavenly Father, who alone men to be of one mind in a house, and stillest the outrage of a violent and unruly people; We bless thy holy Name, that it hath pleased thee to appease the seditious tumults which have been lately raised up amongst us; most humbly beseeching thee to grant to all of us grace, that we may henceforth obediently walk in thy holy commandments; and, leading a quiet and peaceable life in all godliness and honesty, may continually offer unto thee our sacrifice of praise and thanksgiving for these thy mercies towards us; through Jesus Christ our Lord. Amen. For Deliverance from the Plague, or other common Sickness. LORD God, who hast wounded us for our sins, and consumed us for our transgressions, by thy late heavy and dreadful visitation; and now, in the midst of judgment remembering mercy, hast redeemed our souls from the jaws of death; We offer unto thy fatherly goodness ourselves, our souls and bodies which thou hast delivered, to be a living sacrifice unto thee, always praising and magnifying thy mercies in the midst of thy Church; through Jesus Christ our Lord. Amen. Or this. WE TE humbly acknowledge before thee, 0 most merciful Father, that all the punishments which are threatened in thy law might justly have fallen upon us, by reason of our manifold transgressions and hardness of heart: Yet seeing it hath pleased thee of thy tender mercy, upon our weak and unworthy humiliation, to asswage the contagious sickness wherewith we lately have been sore afflicted, and to restore the voice of joy health into our dwellings; We offer unto thy Divine Majesty the sacrifice of praise and thanksgiving, lauding and magnifying thy glorious Name for such thy preservation and providence over us; through Jesus Christ our Lord. Amen. 57 INTRODUCTION TO THE COLLECTS, EPISTLES, AND GOSPELS. ORIGIN.-The arrangement of Collects, Epistles, and Gospels for the Sundays and Holydays of the Ecclesiastical year is taken from the Sarum Missal, with( as usual) some simplification and abbreviation, and with full freedom of variation and of original composition, wherever these seemed necessary for carrying out the objects kept always in view by the Compilers of our Prayer Book. The selection differs considerably from the modern Roman Use, and is, therefore, a notable instance of the independent development of the English Services, from the days of St. Augustine downwards. THE EPISTLES AND GOSPELS.- From the account given of the Christian Services by Justin Martyr in his Apology( where he speaks of the reading of the" Memoirs drawn up by the Apostles," which are almost certainly our Gospels, or the writings of the Prophets"), readings from the historical and doctrinal portions of Scripture appear to have formed from the earliest times a regular part of the Communion Service. What we call the" Epistles" and" Gospels" may be considered as embodying both the alterna tives which he suggests, as supplying in the Communion Service the reading of the Word of God, necessary to any complete Service, and corresponding to the Lessons of our Morning and Evening Prayer. They are, no doubt, intended to be connected with each other, although the closeness of the connection varies greatly. The Gospel supplies, generally speaking, the record of some act or deed of our Lord, and the Epistle the Apostolic, or, in some cases, the Prophetic, exposition of some doctrine represented thereby; or, in the case of a Saint's Day, the Gospel may give some historical mention of the Saint, and the Epistle some word of his, or some lesson which his life suggests.( There are exceptions to this rule, as, e.g., on Whitsunday, where the Acts of the Apostles, being a historical record, is nevertheless made to furnish" the Epistle.") Hence we have represented in them the two foundations, of actual fact and Divine teaching, on which our Christianity is built. The Collect may be considered as gathering up both lessons into prayer, and applying them, not only on the day to which they properly belong, but to the whole ensuing week. It is, therefore, not surprising that this arrangement is found to date from early times. In the Western Church it is elaborated with more variety and beauty than in the East. The greater part of our Collects are found in the Sacramentaries of St. Leo( A.D. 420), Gelasius( A.D. 494), and Gregory the Great( A.D. 590)-even these being in all probability mainly collections of older materials. The earliest collection of Epistles and Gospels known is by tradition ascribed to St. Jerome( the Comes Hieronymi); and, although probably of later origin, may embody the tradition of his time( A.D. 342 -420). It seems clearly to have determined the old Roman Use, and corresponds far more closely with the Sarum Use, and our own arrangement derived from it, than with the present Roman Use. In the ritual of the Sarum Missal, the reading of both, especially of the Gospel, was after ancient precedent invested with great solemnity, of which our practice of standing up at the Gospel, with the use of 57 a the preceding Antiphon," Glory be to Thee, O Lord," and( less frequently) the succeeding Antiphon," Thanks be to thee, O Lord, for this Thy glorious Gospel," is the only survival. In the Prayer Book of 1549, two sets of Collects, Epistles, and Gospels were provided on the Great Festivals for use at the earlier and later Celebrations of the Holy Communion. The appointment of special Introits -to be sung as an introduction to the Communion Service- was also retained. These were all taken from the Psalms, and one for each Sunday was printed with the Collect, Epistle, and Gospel. All were struck out in 1552, and have never been restored. THE COLLECTS.- The Collect( as contrasted with the ejaculatory Versicle) represents the more thoughtful and concentrated element of prayer in our Service. It almost always contains a preamble, in the form of address, giving( so to speak) the ground of the petition which follows, and universally ends with a claim of Our Lord's Intercession( unless the Collect be addressed directly to Him), and mostly with an ascription of praise. Unlike the Litany and Hymn, the Collect is rarely addressed to Our Lord; mostly, after the ancient practice, to God the Father through Him. It is not too much to say that from these preambles to the Collects a full systematic statement of Christian Truth, as to the Divine Nature and relations to man, might be drawn out. The old Collects, translated from the Latin, with or without variation( 57 out of 82), may be generally distinguished from the later Collects, composed at the Compilation or Revisions of the Prayer Book, by greater terseness and incisiveness of style, and clearness of theological allusion. The later Collects, not inferior in beauty and fervency of devotion, are more flowing and fuller of direct Scriptural citation. PRINCIPLE OF ARRANGEMENT.- The arrangement of our Collects, Epistles, and Gospels, divides itself into two parts. ( A) First comes the Series for the SUNDAYS of the year, and for the great" Dominical" Holydays( those connected with the manifestation of Our Lord) interspersed therein. This series is subdivided as follows:I. CONNECTED WITH CHRISTMAS- TIDE:( a) The Four Sundays of ADVENT. ( b) CHRISTMAS, with the three attendant Festivals of St. Stephen, St. John Evangelist, and Innocents' Day, and with the Sunday after Christmas, and the Feast of the Circumcision. ( c) The EPIPHANY, with the Six Sundays following. II. CONNECTED WITH EASTER- TIDE:( a) Septuagesima, Sexagesima, and Quinquagesima Sundays. ( 6) ASH WEDNESDAY and the Five Sundays in Lent. ( c) HOLY WEEK, Palm Sunday, Monday, Tuesday, Wednesday, and Thursday before Easter, GOOD FRIDAY, and Easter Eve. ( d) EASTER DAY, with Monday and Tuesday in Easter Week. ( e) The Five Sundays after Easter. ( f) ASCENSION DAY and the Sunday following. ( g) WHITSUNDAY, with Monday and Tuesday in Whitsun Week. ( h) TRINITY SUNDAY. III. THE NON- FESTAL PART OF THE YEAR:The Sundays after Trinity, which may be as many as twenty- seven. 57 b In the Sections I. and II. of this Series, being the Festal portion of the year, the principle of Speciality or Appropriateness reigns; although in the Sundays after Epiphany and the Sundays after Easter there seems to be in the selection of the Epistles some approach to regularity of succession. The Gospels and Epistles bring out the great Christian truth commemorated in each season, and the Collect applies it in prayer and adoration. On the other hand, in Section III.- the non- festal half of the year- which dwells not so much on Christian doctrine as on Christian life, the principle of regularity of succession rules manifestly in the Epistles, less perfectly in the Gospels; and the connection of the Epistle with the Gospel, and of the Collect with either, is in general less strongly marked. ( B) Next comes the Series of MINOR HOLYDAYS OR SAINTS' DAYS, beginning with St. Andrew's Day( November 30th), which nearly coincides with the beginning of Advent, and ending with All Saints' Day( November 1st). Of these Festivals some are still connected with the manifestation of Our Lord Jesus Christ, which marks the Festal portion of the year. These are the Innocents' Day, the Circumcision, the Epiphany, the Purification, and the Annunciation. The rest- the Saints' Days properly so called- are selections for special commemoration from a far larger number of Saints' Days in the old Sarum Calendar, some of which have been preserved on a lower level of commemoration in the" Black Letter Saints' Days." The principle of selection is clear and reasonable, confining itself strictly to the records of Holy Scripture. It embraces the Festivals of St. John Baptist, of the Twelve Apostles, of St. Barnabas and St. Paul, of the Evangelists, of the first martyr St. Stephen, of St. Michael and All Angels, and of All Saints. The Gospels and Epistles of these Festivals are naturally chosen so as to bring out, in fact and in teaching, the event or person commemorated in each; and on festivals of general scope ( like All Saints' Day), or festivals of Saints of whom we know little personally, to dwell on the general experience and character of saintly life. The object of the CELEBRATION OF SAINTS' DAYS can hardly be better described than in the words of the" Prayer for the whole estate of Christ's Church" in the Prayer Book of 1549:-" We give unto Thee most high praise and hearty thanks for the wonderful grace and virtue declared in all Thy saints....... whose examples and steadfastness in Thy faith and keeping Thy holy commandments, grant us to follow." It is, first, thankful commemoration of them, and of Christ in them; and, next, instruction and encouragement by example. It is clear that, under both aspects, the very existence in them of imperfections and sins, overcome by the grace of God, greatly increases the spiritual value of these commemorations to us; and also that our instruction is drawn from the contemplation both of the saintly character and work in general, and of the individuality of each saint commemorated. Although the celebration of these days has been greatly revived, it is probable that we are still far from making full use of it. It is almost needless to say that it has no connection whatever with the Invocation or Worship of Saints, which the Church of England absolutely repudiates. 57 c It may be noted generally that the series of Proper Lessons, which is later on the whole in date than that of the Epistles and Gospels, seems often to be adapted to them, so as to be either illustrative or supplementary to the teaching which they convey. " Note that the Collect,"& c.- This Rubric is not free from ambiguity. It does not tell us( a) what" Festivals have Vigils or Eves" -whether only those named in the list of days of Abstinence or others; for though not found in that list, New Year's Eve" is mentioned in the Rubric after the Collect on St. Stephen's Day; ( b) what is to be done when a Festival falls on a Monday and the Vigil is on Saturday Evening, or when Festivals follow each other. Nor is it easy to see why the" having a Vigil or Eve" should affect the recitation of the Collect, which depended on the idea that the Festival began after sunset on the previous day. The usual practice is to use the Collect by anticipation in all cases, except where the Eve has a Collect of its own. ( I.) THE FIRST SECTION OF THE YEAR ( dependent on Christmas). ( A) ADVENT. The observance of Advent as a fixed ecclesiastical season of definite length, is of comparatively late date; belonging( like the feast of Christmas itself) originally to the Western Church, and introduced gradually into the Eastern Church. As soon as December 25th was fixed for the celebration of the Nativity of Our Lord, it was natural to introduce it, like the Easter Festival, Thus Advent by a period of penitence, fasting, and devotion. observance grew up; and it is notable, that in the Gallican Church of the 6th century( as in the Eastern Church now), the Quadragesima S. Martini, i.e. the period of forty days from Martinmas( November 11th), was made the period of preparation. By the time of Gregory the Great, the keeping of the four Sundays ( with the previous Sunday as a kind of introduction) had become fixed, and has since continued without variation. It must be observed, however, that Advent seems to suggest the looking forward to the whole of the Manifestation of Our Lord; for it unites in frequent contrast the ideas of the First Coming of the Lord, which opens His Mediatorial kingdom, and the Second Coming, which closes it. Accordingly it does not breathe the spirit of unmixed Christmas thankfulness and joy, but dwells on the thoughts of the great Judgment, and therefore on man's sin and its awful responsibility. The old Dies Ira perhaps carries these thoughts to an extreme, but they are plainly traceable in all the Advent Services and Hymns. The Proper Lessons of Advent are all drawn from the Book of Isaiah; partly because of its Evangelical character, anticipating the 57 d general spirituality and perfectness of Gospel teaching; partly because of its marked Messianic prediction, drawing out all the chief features of the Revelation of Christ. The First Sunday in Adbent. The keynote of this first Sunday of the Ecclesiastical year is struck by the Epistle( of which the Collect is an echo)," The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and put on the armour of light." The call is to AWAKENING out of sin, carelessness, or unbelief, in the sense that the dawn of the Second Advent is now a year nearer to each of us; and it is to be noted that the Coming of Our Lord, recorded in the Gospel, was neither His first coming, nor His last coming, to His own city, and that it accordingly seems to represent His frequent coming to us in the present-" Behold! I stand at the door and knock." THE COLLECT is a magnificent specimen of the new Collects ( composed in 1549), having no preamble, but a double prayerfor resurrection in spirit now, in reliance on the first Advent of salvation( comp. Eph. v. 14), and for resurrection to Eternal life, in body and spirit, hereafter, in connection with the second Advent of Judgment( see Phil. iii. 20, 21)-the one being( as usual in Holy Scripture) considered as the earnest of the other. THE EPISTLE in the old Sarum Use began( perhaps more appropriately) with v. 11," And that," & c. Our Prayer Book, desiring to enlarge the Epistle and soften the abruptness of commencement, has had the effect of introducing a section which is 58 quite distinct from the Lesson of the Advent season. As it stands, the Epistle has two lessons:-( a) The general lesson of Love, as the only debt which can never be fully paid, and as the essence of the fulfilment of the law.( b) The Advent lesson of awaking( by conversion or refreshment) to" put on the armour of light," which is the Image of" the Lord Jesus Christ," and to cast off, as unworthy of it, both riotous selfindulgence and uncleanness ( sins of the appetites), and strife and envying( sins of the passions), both being" works of the flesh"( see Gal. v. 19-21), and " works of darkness"( see Eph. v. 11, 12). THE GOSPEL( taken from the Sarum Missal) records Our Lord's triumphal entry and cleansing of the Temple( as each Jew before the Passover cleansed his house from pollution). The prophecy referred to is Zech. ix. 9; the cries of the people," Hosanna"(" Save, I beseech thee,' & c.) from Ps. exviii. 25, 26( a wellknown Messianic Psalm); Our Lord's quotation is from Isa. Ivi. 7; and His words of rebuke are an application of Jer. vii. 11. His Coming then was to a people who idolized their Temple ( for even the traffic in the Court of the Gentiles was for the sacrifice and the sacred tribute), but knew not the Lord who came to it( Mal. iii. 1). The lesson, therefore, is clearly to the Church rather than the world. THE COLLECTS, EPISTLES, AND GOSPELS TO BE USED THROUGHOUT THE YEAR. T Note, that the Collect appointed for every Sunday, or for any Holy- day that hath a Vigil or Eve, shall be said at the Evening Service next before. The First Sunday in Advent. The Collect. us that we may cast away the works of darkness, and put upon us the armour of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in great humility; that in the last day, when he shall come again in his glorious Majesty to judge both the quick and dead, we may rise to the life immortal, through him who liveth and reigneth with thee and the Holy Ghost, now and ever. Amen. This Collect is to be repeated every day, with the other Collects in Advent, until Christmas- Eve. in chambering and wantonness, not in and But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfil the lusts thereof. The Gospel. St. Matth. 21. 1. WHEN they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the Prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them; and brought the ass, and the colt, and put on them their clothes, and they set him thereon. And a very great multitude spread their garments in the way; others cut down branches from the trees, and strawed them in the way. And the multitudes that went before, and that followed, cried, saying, Hosanna to the Son of David; Blessed is he that cometh in the Name of the Lord; Hosanna in the highest. And when he was come into Jerusalem, all the city was moved, saying, Who is this? And the multitude said. This is Jesus the Prophet of Nazareth of Galilee. 0 The Epistle. Rom. 13. 8. WE no man any thing, but to love one another: for he that loveth another hath fulfilled the law. For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself. Love worketh no ill to his neighbour; therefore love is the fulfilling of the law. And that, knowing the time, that now it is high time to awake out of sleep for now is our salvation nearer than when we believed. The night is far spent, the day is at hand; let us therefore cast off the works of darkness, and let us put on the armour of light. Let us walk honestly as in the day; not in rioting and drunkenness, not! 58 The Second Sunday in Advent. The lesson of this Sunday ( taken again from the Epistle) is addressed to THOUGHT rather than emotion, calling it to grasp the truth of God in Christ, revealed in Holy Scripture, and so to lay firm hold of the hope of eternal life, to be fulfilled in perfection at the Second Advent. THE COLLECT, composed in 1549, full of emphatic thankfulness for the opening of the sealed book of Holy Scripture to the people, prays( a) generally for grace to read, mark, learn, and inwardly digest" His Word ( in all the gradations of thoughtful perception), and then( b), with special Advent reference, to find it not only present comfort, but hope of future perfection. THE EPISTLE comes from the close of the Epistle to the Romans, which urges the unity of Jew and Gentile in Christ. After, therefore,( a) a reference to the true character of" Holy Scripture( then the Old Testament only), it prays( b) for unity" in mind and mouth," that is, in faith and worship; and gives, as ground for such prayer, the two- fold mission of Our Lord to Jew and Gentile ( see Luke ii. 32);( c) it quotes in 59 The lesson of this Sunday is obviously suggested by the Ordination, which, from time immemorial, has followed in the ensuing week. The call, addressed primarily to His ministers, secondarily to all His members, is to ENERGY OF SERVICE in preparation for His coming. THE COLLECT, composed by Bishop Cosin in 1661( in substitution for a shorter Collect of 1549), taking its idea from the Epistle and Gospel, addresses itself directly to Our Lord Jesus Christ, referring in its preamble to the mission of St. John Baptist at His first coming, and prays that, in like manner, His ministers now illustration Ps. xviii. 49; Deut. xxxii. 43; Ps. cxvii. 1; Isa. xi. 10; and( d) ends with a blessing of joy, peace, and hope through the power of the Holy Ghost. THE GOSPEL has less connection than usual with the Epistle. It is a part of Our Lord's prophecy to His disciples on the Mount of Olives, after He had closed His ministry to the Holy City, on which they looked down. It is a prediction of the close of the old dispensation, in the destruction of Jerusalem; with which mingle elements applicable properly to the close of the new dispensation in the Last Judgment- the type blending with the antitype. The signs of the end are convulsions, physical and spiritual; and yet the parable shows that these, sudden as they seem, are but the completion of a process secretly going on now. The prophecy, " Then shall they see,'& c., was repeated by Our Lord before the Sanhedrim( Matt. xxvi. 64) with obvious allusion to Dan. vii. 13, 14. The concluding paragraph refers only to the close of the old dispensation; but it is clear that among the early Christians this was often supposed to foretell the end of the world itself in a speedy Advent of Our Lord. The Third Sunday in Adbent. may prepare His way( see Isa. xl. 3; Luke i. 17), so that at the second coming His people may be acceptable in His sight. In the EPISTLE St. Paul dwells on the character of Christian ministers,( a) in humility, as being mere" servants of Christ,' and, for His sake, of His people ( 2 Cor iv. 5); and( b) in authority, as being" stewards of His mysteries," i.e. of the Word and Sacraments. He claims for himself, and by implication for them, responsibility to Christ alone, to a higher judgment than that of men, or of his own conscience( even though, he adds," I know nothing by" THE SECOND SUNDAY IN ADVENT. And Jesus went into the temple of God, and cast out all them that sold and bought in the temple; and overthrew the tables of the money- changers, and the seats of The Second Sunday in Advent. The Collect. Lord, all ye Gentiles, and laud BLESSED Lord, who hast en, all ye people. And again, to Esaias be a of Jesse, and he that shall rise to reign over the Gentiles, in him shall the Gentiles trust. Now the God of hope fill you with all joy and peace in believing, that ye may abound in hope, through the power of the Holy Ghost. The Gospel. St. Luke 21. 25. AND there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity, the sea and the waves roaring; men's hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of Man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. And he spake to them a parable, Behold the figtree, and all the trees; when they now shoot forth, ye see and know of your own selves that summer So likeis now nigh at hand. wise ye, when ye see these things come to pass, know ye that the Kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled: heaven and earth shall pass away; but my words shall not pass away. be written for our learning; Grant that we may in such wise hear them, read, mark, learn, and inwardly digest them, that by patience, and comfort of thy holy Word, we may embrace, and ever hold fast the blessed hope of everlasting life, which thou hast given us in our Saviour Jesus Christ. Amen. The Epistle. Rom. 15. 4. HATSOEVER them that sold doves; and said unto them, It is written, My house shall be called the house of prayer; but ye have made it a den of thieves. things were Written aforetime, were written for our learning; that we through patience, and comfort of the Scriptures, might have hope. Now the God of patience and consolation grant you to be like- minded one towards another, according to Christ Jesus: that ye may with one mind, and one mouth, glorify God, even the Father of our Lord Jesus Christ. Wherefore receive ye one another, as Christ also received us, to the glory of God. Now I say, that Jesus Christ was a minister of the circumcision for the truth of God, to confirm the promises made unto the fathers: And that the Gentiles might glorify God for his mercy; as it is written, For this cause I will confess to thee among the Gentiles, and sing unto thy Name. And again he saith, Rejoice, ye Gentiles, with his people. And again, Praise the The Third Sunday in Advent. The Collect. 0 LORD Jesu Christ, who at thy first coming didst send thy messenger to prepare thy way before thee; Grant that the ministers and stewards of thy mysteries may likewise so prepare and make ready thy way, by turning the hearts of the disobedient to the wisdom of the just, that at thy second coming to judge the world we may be found an acceptable people in thy sight, who livest and reignest with the Father and the Holy Spirit, ever one God, world without end. Amen. 50 that is, against-" myself"), and appeals to the future manifestations of all deeds and thoughts at the Great Day. THE GOSPEL refers to St. John Baptist as the type of the true minister of Christ, even though in the weariness of captivity his faith might waver for a moment. It records the mission of his disciples to Our Lord, to inquire whether He claimed Messiahship, and Our Lord's appeal to the predicted signs( see Isa. XXXV. The Service of this Sunday seems a more direct anticipation of Christmas, dwelling on Our Lord's presence on earth, calling us again and again to rejoice, in the sense of His gift of salvation. The Fourth Sunday in Advent. THE COLLECT, unlike the others, is old, from the Sacramentary of Gregory( found also in Gelasius). As it stood there, it was addressed directly to Our Lord; it is now altered to the more usual form of address to God the Father; but though the alteration may be justified by John xiv. 23, the prayer to the Father" to " breaks in on come among us the general Advent idea, and weakens the connection with the Epistle and Gospel. The prayer is for the presence of God the Father with us, to deliver us from the bondage of sin by the grace of His Spirit, through the satisfaction of His Son our Lord, and it ends appropriately with ascription of praise to the Holy Trinity. 5, 6) now fulfilled, as leading up to, and necessarily connected with, the word of preaching to the poor.( Note in this the true function of miracle.) So far the Baptist's weakness is rebuked. But Our Lord goes on, in spito of that weakness, to exalt his faithful forerunner as" a prophet, and more than a prophet,' because he was in a peculiar sense- what all prophets were generally- a messenger preparing the way of the Lord. 66 THE EPISTLE comes from the Epistle to the Philippians, which, though written in prison, is perhaps of all St. Paul's Epistles fullest of peace and joy. Its lesson is first( a) of rejoicing in 35 the Lord, emphasized because of its difficulty in a sorrowful and sinful world;( b) then, of " moderation," properly" sense of what is seemly," in a Christian, which" exalts and purifies joy; ( c) lastly, of absolute trustfulness in prayer and thanksgiving. It clenches thesc exhortations by the Christian watchword( found in the Syriac form Maranatha in 1 Cor. xvi. 22)," The Lord is at hand;" and the emphatic promise of the peace of God which passeth all understanding." 66 THE GOSPEL again returns to St. John Baptist, but now as refusing all glory for himself, and heralding the immediate coming of the Lord and Saviour. He is not( he says)" the Christ;" nor " the Prophet"( of Deut. xviii. 15-18), thought by some to be distinct from the King Messiah; nor( in literal resurrection)" Elias"( see Luke i. 17, and contrast Matt. xi. 14 or xvii. 10-13); he is but a mere " Voice" of God, proclaiming One, infinitely greater than himself, who shall baptize with the Holy Ghost, as already standing unknown among them. ( B) CHRISTMAS- TIDE. Some observance of the Nativity of Our Lord, as it is most natural, was probably early in the Church. But it is clear that in ancient days the true day of Our Lord's birth was considered to be unknown. Clement of Alexandria names, as conjectural dates, May 20th and April 21st, and seems to discourage, as over- curious, any inquiry into the matter. In the Western Church December 25th appears to have been selected in early times; in the East( as still 60 SUNDAY IN ADVENT. THE FOURTH The Epistle. 1 Cor. 4. 1. for another? Jesus answered and so unto and John of the ministers of Christ, and stewards of the mysteries of God. Moreover, it is required in stewards, that a man be found faithful. But with me it is a very small thing that I should be judged of you, or of man's judgment: yea, I judge not mine own self. For I know nothing by myself, yet am I not hereby justified; but he that judgeth me is the Lord. Therefore judge nothing before the time, until the Lord come, who both will bring to light the hidden things of darkness, and will make manifest thecounsels of the hearts; and then shall everyman have praise of God. The Gospel. St. Matth. 11. 2. again those things which ye do hear and see: The blind receive their sight, and the lame walk, the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the Gospel preached to them: And blessed is he whosoever shall not be offended in me. And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? a reed shaken with the wind? But what went ye out for to see? a man clothed in soft raiment? behold, they that wear soft clothing are in kings' houses. But what went ye out for to see? a prophet? yea, I more N in the prison the works of prophet. For this is he of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Christ, he sent two of his disciples, and said unto him, Art thou he that should come, or do we look The Fourth Sunday in Advent. The Collect. 0 LORD, raise up( we pray thee) thy power, and come among us, and with great might succour us; that whereas, through our sins and wickedness, we are sore let and hindered in running the race that is set before us, thy bountiful grace and mercy may speedily help and deliver us; through the satisfaction of thy Son our Lord, to whom with thee and the Holy Ghost be honour and glory, world without end. Amen. The Epistle. Phil. 4. 4. and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that Prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. And they the sent the Phaand again I say, Rejoice. Let risees. And they asked him, and your moderation be known unto said unto him, Why baptizest thou all men. The Lord is at hand. Be then, if thou be not that Christ, careful for nothing: but in every nor Elias, neither that Prophet? thing, by prayer and supplication John answered them, saying, I with thanksgiving, let your re- baptize with water: but there quests be made known unto God. standeth one among you, whom And the peace of God, which pass- ye know not: He it is who cometh all understanding, shall keep ing after me is preferred before your hearts and minds through me, whose shoe's latchet I am not Christ Jesus. worthy to unloose. These things were done in Bethabara beyond The Gospel. St. John 1. 19. THIS is the record of John, Jordan, where John was baptizwhen 60 in the Armenian Church), the Nativity was blended with the Epiphany, and kept on January 6th; and not till about the time of Chrysostom did the Western usage prevail. The selection may possibly have had some historical foundation; but it is not unlikely that the Festival was fixed to its present date in order to lay hold of, and hallow, the existing mid- winter festival, with allusion to the birth of" the Sun of Righteousness" out of the winter of the spiritual darkness of the world. It is notable that of all festivals, Christmas has most thoroughly united itself with natural joy, domestic love, and universal charity. Christmas- Day. In the Prayer Book of 1549 an additional Collect, Epistle( Tit. ii. 11-15) and Gospel( Luke ii. 1-14) were provided for the early Communion. THE COLLECT, composed in 1549, first dwells in thankfulness on the Incarnation of the only begotten Son of God; next, commemorates our own entrance ( in Baptism) on the regeneration of human nature thereby given, and( as a consequence of it) our adoption to Sonship, by God's grace and favour; and, lastly, prays that this regeneration may be continued and worked out in us daily by the renewal of the Holy Spirit. ( See the Catechism and the Baptismal Service). THE EPISTLE is the opening of the Epistle to the Hebrews, which brings out with singular explicitness the true Deity of the Lord Jesus Christ; first, in His manifestation on earth, exalting Him above all prophets, as the revealer of God and the heir of all things; next, describing Him in His own nature, as the" emanation of the Father's glory,"" the visible manifestation of His essence," the Creator and sustainer of all things; lastly( in obvious reference to such angel- worship as is described in Col. ii. 18), dwelling on His exaltation above the highest angelic being, in infinite superiority of nature. This doctrine is illustrated, in conclusion, by Old Testament quotations from Ps. ii. 7; 2 Sam. vii. 14; Ps. xcvii. 7& civ. 4& xlv. 6, 7& cii. 25-27 -all expressing the Deity of the Messiah of Prophecy. THE GOSPEL is the still profounder exposition of His God61 head in the Prologue to the Gospel according to St. John. ( a) It describes Him by the name used only in St. John, and expressing essential unity with the Divine nature- the" WORD," " was who in the beginning' with God, and was God;" and ascribes to Him the attributes of Godhead, Eternity, Creative Power, inherent Life, which is the Light of men.( b) As to His manifestation, dwelling on the testimony of St. John Baptist, it tells how the true Light of all men came into the world to His own creation, yet His own creatures received Him not; but to those who received Him He gave the Sonship of God.( c) As to the nature of that manifestation, it shows how the Word became incarnate, and" tabernacled in our flesh," making visible to man the glory of the only begotten of the Father." 39 In all three, taking for granted the joyful fact of the Incarnation, the mind is led on to the profound meaning of it, as the " mystery of mysteries." THE PROPER LESSONS from the Old Testament are the two great Messianic promises of Isaiah( ix. 1-8 and vii. 10-17), bringing out the Divine glories and attributes of One who is yet the Son of Man, and his birth from a pure Virgin to be our Emmanuel; and from the New Testament, St. Luke's record of the Nativity manifested to the Shepherds and hymned in Angelic Song( Luke ii. 15), and the remarkable summary by St. Paul ( Tit. iii. 4-9) of the new regenerate life, given in and through the manifestation on earth of the Lord Jesus Christ. THE NATIVITY OF OUR LORD, OR THE BIRTH- DAY OF CHRIST, COMMONLY CALLED Christmas Day. ALD The Collect. MIGHTY God, who hast given us thy only- begotten Son to take our nature upon him, and as at this time to be born of a pure Virgin; Grant that we being regenerate, and made thy children by adoption and grace, may daily be renewed by thy Holy Spirit; through the same our Lord Jesus Christ, who liveth and reigneth with thee and the same Spirit, ever one God, world without end. Amen. The Epistle. Heb. 1. 1. anointed thee with the oil of gladness above thy fellows. And, Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: they shall perish, but thou remainest; and they all shall wax old as doth a garment; and as a vesture shalt thou fold them up, and they shall be changed; but thou art the same, and thy years shall not fail. The Gospel. St. John 1. 1. N and was GOD, who at sundry times and I the beginning was the Word, in divers manners spake in time past unto the fathers by the prophets, hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high; being made so much better than the angels, as he hath by inheritance obtained a more excellent name than they. For unto which of the angels said he at any time, Thou art my Son, this day have I begotten thee? And again, I will be to him a Father, and he shall be to me a Son? And again, when he bringeth in the first- begotten into the world, he saith, And let all the angels of God worship him. And of the angels he saith, Who maketh his angels spirits, and his ministers a flame of fire. But unto the Son he saith, Thy throne, O God, is for ever and ever; a sceptre of righteousness is the sceptre of thy kingdom: Thou hast loved righteousness, and hated iniquity; therefore God, even thy God, hath and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. In him was life, and the life was the light of men. And the light shineth in darkness, and the darkness comprehended it not. There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe. He was not that light, but was sent to bear witness of that light. That was the true light, which lighteth every man that cometh into the world. He was in the world, and the world was made by him, and the world knew him not. He came unto his own, and his own received him not. But as many as received him, to them gave he power to become the sons of God, even to them that believe on his Name: which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. And the Word was made flesh, and dwelt among us( and we beheld his glory, the glory as of the only- begotten of the Father) full of grace and truth. Saint Stephen's Day. The Collect. earth for the testimony of thy RANT, O Lord, that, in all truth, we may stedfastly look up upon 61 Of the three Festivals, which from very ancient times have closely followed Christmas, the Holy Innocents' Day alone has any historical association with it; and various ideal reasons have been given for the connection with it of the other two; some noting in the three FestiAll that we know of St. Stephen is that he is described in Acts vii. & viii. as one of the first deacons; probably a Hellenist( or Grecian") Jew; as a preacher bringing out distinctly the passing away of the Law and the Temple; therefore exciting the wrath of the Pharisees and people, and receiving first the crown of martyrdom; and in all this the forerunner of St. Paul, who presided over his death. Saint Stephen's Day. THE COLLECT was enlarged to its present fulness and beauty by Bishop Cosin, in 1661, from the simpler form of 1549, which was shortened from the Sarum Missal. Its prayer belongs to those who suffer for Christ, and asks for the two- fold gift of the vision of Christ, and in Him of the future glory, and of the likeness of Christ in the spirit of forgiveness, which His martyrs learn from Him. It is addressed to Our Lord Himself, and speaks of Him as" standing at the right hand of God, rising up( as St. Chrysostom suggests) to receive the soul of the martyr. >> THE EPISTLE is simply the record of the martyrdom itself. We note( a) in St. Stephen's vision the coincidence with Our Lord's own words( in Matt. xxvi. 64), and with Dan. vii. 13, 14;( b) in his dying words, the direct 62 vals the three kinds of martyrdom- in will and deed, in will alone, in deed alone; others the three typical graces of self- sacrifice, love, and purity. But it is more likely to have grown up accidentally, than to have been contrived on a preconceived system. St. John stands in marked contrast with St. Stephen, chosen to follow Christ first in death; for he had to wait, when the other Apostles were at rest, through the service of a long life, to put the last stroke to the completion of Holy Scripture and the organisation of the Christian Church. prayer to Our Lord to receive his spirit( compare Luke xxiii. 46), and the echo of the Prayer on the Cross," Father, forgive them" ( see Luke xxiii. 34, and contrast 2 Chron. xxiv. 22). The" laying of the clothes" at Saul's feet Roman indicates that he, a citizen, was chosen to bear the responsibility of the tumultuous and unlawful act. THE GOSPEL is appropriately chosen from Our Lord's prophecy of the persecution of Himself and His followers, and the vengeance, which Jerusalem. should thus draw down from His loving and unwilling hand. The" Zacharias" alluded to is probably the Zechariah of 2 Chr. xxiv. 20-22. The closing words -the last which He uttered before closing His Ministry in Jerusalem- clearly refer to the utterance of the people on His triumphal entry, which had proved to be so wanting in depth of reality. THE PROPER LESSONS are the records( Gen. iv. 1-11; 2 Chron. xxiv. 15-23) of the deaths of Abel and Zechariah, the first and last martyrs of the Old Testament record( see Matt. xxiii. 35); and, from the Acts( vi. and viii. 1-9), the history of St. Stephen's call, preaching, and burial. Saint John the Evangelist's Day. THE COLLECT( enlarged in 1662, from the simpler form taken from the Sarum Use in 1549), takes as its keynote( from utterance the Epistle) the " God is light," praying for light to the Church, through the doctrine of the Apostle, himself enlightened of God, and in that light the two gifts, which blend SAINT JOHN THE EVANGELIST'S DAY. glory that shall be revealed; and, being filled with the Holy Ghost, may learn to love and bless our persecutors by the example of thy first Martyr Saint Stephen, who prayed for his murderers to thee, Oblessed Jesus, who standest at the The Gospel. St. Matth. 23. 34. right hand of God to succour au BEHOLD, I send unto you those that suffer for thee, our only Mediator and Advocate. Amen. T Then shall follow the Collect of the Nativity, which shall be said continually unto New- year's Eve. prophets, and wise men, and scribes; and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city; that upon you may come all the righteous blood shed upon the earth, from the blood of For the Epistle. Acts 7.55. Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, and said, Behold, I see the heavens opened, and the Son of Man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, and cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man's feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Zacharias, son of Barachias, whom ye slew between the temple and the altar. Verily I say unto you, All these things shall come upon this generation. O Jerusalem, Jerusalem, thou that killest the pro phets, and stonest them which are sent unto thee; how often would I have gathered thy children together, even as a gathereth her chickens under her wings, and ye would not! Behold, your house is left unto you desolate. For I say unto you, Ye shall not see me henceforth, till ye shall say, Blessed is he that cometh in the Name of the Lord. Saint John the Evangelist's Day. The Epistle. 1 St. John 1. 1. the ginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled of the word of life;( for the life was manifested, and we have seen it, and bear witness, and shew unto you that eternal life, which was with the Father, and was manifested The Collect. ERCIFUL Lord, we unto us;) That which we have seen and heard declare we unto M te to cast thy bright beams you, that ye also may have felof light upon thy Church, that it being enlightened by the doctrine of thy blessed Apostle and Evangelist Saint John may so walk in the light of thy truth, that it may at length attain to the light of everlasting life; through Jesus Christ our Lord. Amen. lowship with us; and truly our fellowship is with the Father, and with his Son Jesus Christ. And these things write we unto you, that your joy may be full. This then is the message which we have heard of him, and declare unto you, That God is light, and in him is no darkness at all. If we say with that we and walk in darkness, we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin. If we say that we have no sin, we deceive ourselves, and the truth is not in us. If we confess 62 E in one, of" knowledge of truth" and" life everlasting"( see John xvii. 3). THE EPISTLE is the opening of St. John's great Epistle, first( a), declaring Our Lord as the Word of Life, and emphasizing especially his own visible and tangible knowledge of Him on earth, as the ground of his right to speak, and as the secret of Christian fellowship with God; next( b), setting forth God as Light, with whom they who walk in light, casting off the works of darkness," have fellowship; lastly( c), shewing this fellowship, not as an inherent power of man's nature, but as given to sinners, confessing their sin, in the cleansing blood of Christ, through which God is( not merciful, but)" faithful and just" to forgive. THE GOSPEL comes from the last chapter( a postscript, as it seems) of the Gospel according to St. John; speaking of himself as the disciple whom Jesus The Festival dates from the 3rd century, though the day of celebration may not always have been the same.( In the Greek Church it is kept on the 29th.) Its celebration is most natural, and if the claim of martyrdom for the Innocents fails to satisfy the rigid demands of reason, it commends itself by a singular beauty and pathos. Suffering for His sake, who called the little children to Him as the very types of His Kingdom, they come to be looked upon, not only as innocent sufferers, but as martyrs, baptized by blood unto His salvation. The Innocents' Day. THE COLLECT, altered in 1662 from a more literal translation of the old Sarum Collect, quotes Our Lord's own words, accepting childish homage, and dwells on the death of the Innocents as a kind of homage to Him; then prays for the childlike heart of innocence in ourselves( but in the form of conscious victory over sin), and for simple willingness to suffer even to the end. loved," of St. Peter's enquiry. concerning him rebuked, and of the unfounded belief- which, in spite of this passage, blossomed into a luxuriance of later legend -that he should not die. The last verses contain, first, an attestation( by the Church of Ephesus?) of the authorship of St. John, and next, a statement, in hyperbolical terms, of the multitude of the deeds of Christ, of which the Gospel is but an imperfect record( comp. John xx. 30, 31). THE EPISTLE accordingly sets before us this high ideal, from 63 THE PROPER LESSONS are( Ex. xxxiii. 9-23, Is. vi.) the records of the two great manifestations of the Divine glory to Moses and to Isaiah( on which see John i. 18; xii. 41), anticipations of the fuller Revelation to St. John; and( John xiii.23-36; Rev. i.) two pictures of St. John, as the disciple whom Jesus loved, resting in His bosom, and as the Seer of Patmos, receiving the vision and the message of the exalted Lord. the vision in the Apocalypse of " the hundred and forty and four thousand," the types of purity and entire self- devotion to the service of God," without fault before His throne, and so 33 of " learning the new song Heaven, which to others was as a sealed book. "" THE GOSPEL gives simply the record of the slaughter of the Innocents by the baffled wrath of Herod, and connects it with the utterance of Jeremiah ( xxxi. 15), telling of the mourning, heard by the prophetic ear, of Rachel, from her grave in Bethlehem( see Gen. xxxv. 19) over its ruined and desolate homes- a sorrow"( see Jer. xxxi. 17)" not without hope." 66 THE PROPER LESSONS are ( Jer. xxxi. 1-18) the picture of the salvation of Israel, and the " weeping of Rachel for her children,' with which it is accompanied; and( Baruch iv. 21-31) the exhortation," Be of good cheer, my children," on the way through weeping and suffering to joy and salvation in" the Everlasting." THE INNOCENTS' DAY. our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. we say that we have not sinned, we make him a liar, and his word is not in us. If The Gospel. St. John 21. 19. JESUS said unto Peter, Follow me. about, seeth the disciple whom Jesus loved following; which also leaned on his breast at supper, and said, Lord, which is he that betrayeth thee? Peter seeing him saith to Jesus, Lord, and what shall this man do? Jesus saith unto him, If I will that he tarry till I The Collect. ALMIGHTY God, who out of The Ennocents' Day. lings hast ordained strength, and madest infants to glorify thee by their deaths; Mortify and kill all vices in us, and so strengthen us by thy grace, that of our lives, and constancy of our faith even unto death, we may glorify thy holy Name; through Jesus Christ our Lord. Amen. come, what is that to thee? Follow thou me. Then went this saying abroad among the brethren, That that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee? For the Epistle. Rev. 14. 1. I LOOKED, and lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father's Name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: and they sung as it were a new song before the throne, and before the four beasts, and the elders; and no man could learn that song, but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women, for they are virgins: these are they which follow the Lamb whithersoever he goeth: these were redeemed from among men, being the first- fruits unto God, This is the disciple which testifieth wrote these things, and we know that his testimony is true. And there are also many other things which Jesus did, the which if they should be written every one, I suppose, that even the world itself could not contain the books that should be written. O are 63 and to the Lamb. And in their mouth was found no guile; for throne of God. The Gospel. St. Matth. 2. 13. THE Angel of the Lord appeareth to in a saying, Arise, and take the young child, and his mother, and flee into Egypt, and be thou there until I bring thee word; for Herod will seek the young child to destroy him. When he arose, he took the young child and his mother by night, and departed into Egypt, and was there until the death of Herod; that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my Son. Then Herod, when he saw that he was mocked of the wise men, was exceeding wroth; and sent forth, and slew all the children that were in Bethlehem, and in all the coasts thereof, from two years old and under, according to the time which he had diligently enquired of the wise men. Then was fulfilled that which was spoken by Jeremy the prophet, saying, In Rama was there a voice heard, lamentation, and weeping, and great mourning, Rachel weeping for her children, and would not be comforted, because they are not. The Sunday after Christmas- Day. This Sunday( as its Collect implies) is simply the continuation of the Christmas celebration. THE EPISTLE brings out, from St. Paul's pleading against the Judaistic legalism of the Galatians, the perfect freedom of sonship in the redeemed and regenerate soul, by virtue of the Incarnation of the Son of God in the likeness of a servant. For it is this freedom which is the secret of the unclouded simplicity of Christmas joy. THE GOSPEL records again the story of the Incarnation, but The date of this Festival is, of course, determined by Christmas. But it is not till some time after the establishment of the Christmas Festival that the day has any designation except as the octave of Christmas. Possibly anti- Judaic feeling might shrink from dwelling on Our Lord's Circumcision; and the day seems for some time to have been observed as a fast, in protest against the riotous heathen celebration of the 1st of January; of which protest there is perhaps still an echo in the Collect. The earliest notices of it as" the Circumcision" appear to be Gallican. With us now it blends with the idea of New Year's Day, tending to solemnize the opening of the year by the thought of responsibility and struggle against sin. 64 THE COLLECT, freely rendered in 1549 from a Benediction in the Sarum Use, first notes the Circumcision of Our Lord as an "" now as told especially to the Jews in the Gospel of St. Matthew, dwelling, therefore, on the message to Joseph as" son of David," and on the fulfilled prophecy of Isaiah( vii. 14), which declares the Virgin- born Messiah ( who is always as the" Seed of Abraham" and" Son of David," the Son of Man) to be an " Emmanuel"- a God present on earth- or( which is but equivalent) a JESUS," Jehovah our Saviour." The Circumcision of Christ. THE PROPER LESSONS( Is. XXXV., xxxviii., xl.) simply continue the Advent series. " as " obedience to the Law"-to an infliction of pain, intended as a warning against sin- not for His own sake, but" for man," the beginning of His suffering for us. Then it prays for the " circumcision of the spirit;" which is not merely obedience, but obedience through mortification of our" hearts and members," our souls and bodies, recognising sin in us, and our need in struggling against it to submit to law and to suffering. THE EPISTLE, substituted in 1549 for the old Sarum Epistle ( Tit. ii. 11-15), has less appropriateness than usual; for it dwells rather on the nullity of circumcision, than on its special significance. It contrasts it indeed with the faith of Abraham, as being the true condition of the Covenant( of which Circumcision was but the sign and seal), and therefore of the righteousness imputed to him, and the promises attached to that Cove The Sunday after Christmas- Day. The Collect. LMIGHTY God, who hast THE given us thy only- begotten A Son to take our nature upon him, and as at this time to be born of a pure Virgin; Grant that we being regenerate, and made thy children by adoption and grace, may daily be renewed by thy Holy Spirit; through the same our Lord Jesus Christ, who liveth and reigneth with thee and the same Spirit, ever one God, world without end. Amen. The Epistle. Gal. 4. 1. as thou son fear not to take unto thee Mary thy wife; for that which is conceived in her is of the Holy Ghost: And she shall bring forth a Son, and thou shalt call his name JESUS; for he shall save his people from their sins.( Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a Virgin shall be with child, and shall bring forth a Son, and they shall call his name Emmanuel, which being interpreted is, God with us.) Then Joseph, being raised from sleep, did as the angel of the Lord had bidden him, and took unto him his wife; and knew her not till she had brought forth her first- born son: and he called his name JESUS. long as he is a child, differeth nothing from a servant, though he be lord of all; but is under tutors and governours, until the time appointed of the father. Even so we, when we were children, were in bondage under the elements of the world: but when the fulness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons. And because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father. Wherefore thou art no more a servant, but a son; and if a son, then an heir of God through Christ. The Gospel. St. Matth. 1. 18. IE birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together she was found with child of the Holy Ghost. Then Joseph her husband, being a just man, and not willing to make her a publick example, was minded to put her away privily. But while he thought on these things, behold, the angel of the Lord appeared unto him in a dream, saying, The Circumcision of Christ. The Collect. thy blessed Son to be circumcised, and obedient to the law for man; Grant us the true Circumcision of the Spirit; that, our hearts, and all our members, being mortified from all worldly and carnal lusts, we may in all things obey thy blessed will; through the same thy Son Jesus Christ our Lord. Amen. The Epistle. Rom. 4. 8. the Lord will not impute sin. Cometh this blessedness then upon the circumcision only, or upon the uncircumcision also? For we say, that faith was reckoned to Abraham for righteousness. How was circumcision, or in uncircumcision? Not in circumcision, but in uncircumcision. And he received the sign of circumcision, a seal of the righteousness of the faith which he had yet being uncircumcised; that he might be the father of all them that believe, though they be not circumcised; that righteousness might be imputed unto them also: And the father not of the circumcision only, but also walk in the steps of that faith of our father Abraham, which he had being yet uncircumcised. For the promise, that he should be the 64 nant. But except so far as it emphasizes the higher sacredness of our own Christian Covenant, it hardly carries out the special idea of the day. tering for himself into Covenant with God; and so with the name JESUS(" Jehovah the Saviour"), in which the Nature and Office of Our Lord are gathered up. THE GOSPEL prefixes to the brief notice of the Circumcision the record( which belongs still to Christmas) of the journey of the shepherds to Bethlehem to see the Infant Saviour, and of the various effects of the Incarnation in the multitude mere wonder, in the shepherds thanksgiving in praise, in the mother of the Lord the thoughtful and reverent pondering in the heart. The Circumcision is connected ( like Baptism with us) with the naming of the child, as now en( C) THE EPIPHANY AND SUNDAYS FOLLOWING. The Greek name of this Festival(" the Manifestation") turns our thoughts to the East for its origin. There it seems clear that in the Epiphany the Greek Church originally combined the celebration( on January 6th) of Our Lord's Nativity, His manifestation at His Baptism, and His self- revelation by miracle at Cana of Galilee- all apparently being conceived as happening on the same day of the year. It was consequently one of the greatest Festivals, and one of the days of solemn Baptism. The manifestation to the Wise Men, if recognised at all, was entirely subordinate. When in the 4th century the Roman usage as to Christmas prevailed in the East, we find the Epiphany, probably borrowed from the East, observed in the West as a separate Festival; but although the old references were not extinct( see the Second Lesson for the Epiphany, Luke iii. 15-23, and 65 THE PROPER LESSONS are ( Gen. xvii. 9-27) the record of the circumcision of Abraham and his house, and( Deut. x. 12 -22) an exhortation to Israel to seek the" true circumcision of the heart;" and( Rom. ii. 17 -29; Col. ii. 8-18) the contrast between circumcision" in the spirit and the letter," and between the outward circumcision and the" circumcision made without hands," in which we are" buried and risen with Christ in Baptism." The Epiphany. the Gospel for the Second Sunday in Epiphany), the manifestation to the Magi- striking and significant, but lying as an episode outside the history- took such prominence as to obscure all else, and in Mediæval times associated with itself a mass of picturesque legends. The day was, therefore, closely connected with Christmas, as the name " Twelfth Day" shows, and was looked upon as the close of Chrismas festivity. The period which it introduces is one of thoughtful meditation on the Christmas mystery, before passing to the preparation for Easter. THE COLLECT is a translation of the old Sarum Collect, taken from the Sacramentary of Gregory, alluding to the manifestation by the Star, and praying for an Epiphany of the Lord to us by faith now, and by the fruition, or enjoyment, of His Godhead, when we see Him face to face hereafter. THE EPIPHANY. AN heir of the world, was not to Abraham, or to his seed, through the law, but through the righteousness of faith. For if they which are of the law be heirs, faith is made void, and the promise made of none effect. The Gospel. St. Luke 2. 15. ND it came to pass, as the angels were gone away from them into heaven, the shepherds said one to another, Let us now go even unto Bethlehem, and see this thing which is come to pass, which the Lord hath made known unto us. And they came with haste, and found Mary and Joseph, and the babe lying in a manger. And when they had seen it, they made known abroad the saying 0 The Collect. GOD, who by the leading of a star didst manifest thy onlybegotten Son to the Gentiles; Mercifully grant, that we, which know thee now by faith, may after this life have the fruition of thy glorious Godhead; through Jesus Christ our Lord. Amen. which was told them concerning this child. And all they that heard it wondered at those things which were told them by the shepherds. But Mary kept all these things, and pondered them in her heart. And the shepherds returned, glorifying and praising God for all the things that they had heard and seen, as it was told unto them. And when eight days were accomplished for the circumcising of the child, his name was called JESUS, which was so named of the angel before he was conceived in the womb. The Epiphany, OR THE MANIFESTATION OF CHRIST TO THE GENTILES. The Epistle. Ephes. 3. 1. OR this cause, I Paul, the FO prisoner of Jesus Christ for you Gentiles; if ye have heard of the dispensation of the grace of God, which is given me to youward: How that by revelation he made known unto me the mystery ( as I wrote afore in few words, whereby, when ye read, ye may understand my knowledge in the mystery of Christ) which in other ages was not made known unto the sons of men, as it is now revealed unto his holy Apostles and Prophets by the Spirit; That the Gentiles should be fellow- heirs, and of the same body, and partakers of his promise in Christ, by the Gospel: whereof I was made a minister, according to the gift of the grace of God given unto me by the effectual working of his power. Unto me, who am less than the least of all saints, is this T The same Collect, Epistle, and Gospel shall serve for every day after unto the Epiphany. grace given, that I should preach among the Gentiles the unsearchable riches of Christ; and to make all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God, who created all things by Jesus Christ: to the intent, that now unto the principalities and powers in heavenly places the manifold wisdom of God, acmight be known by the Church cording to the eternal purpose which he purposed in Christ Jesus our Lord: In whom we have boldness and access with confidence by the faith of him. The Gospel. St. Matth. 2. 1. was born in W Bethlehem of Judæa, in the days of Herod the king, behold, there came wise men from the east to Jerusalem, saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him. When Herod the king had heard these things, he was troubled, and all Jerusalem with him. And when he had gathered all the chief priests and scribes of the people together, he demanded of them, where Christ should be born. And they said unto him, In Bethlehem 65 commission THE EPISTLE, substituted in 1549 for an appropriate prophecy of Isaiah( lx. 1-6), is the enunciation by St. Paul of the special to him of the mystery( hitherto unknown, but now revealed) of the call of the Gentiles into the full covenant of God, and of the manifestation by the Church before all men and all angels of the" unsearchable riches of Christ." It dwells, therefore, upon the reality, of which the Epiphany to the Magi was but a type and promise. THE GOSPEL is the record of the visit of the Wise Men, that is, the Magi( the" Three Kings" of legend), the astrologers of the East, to the cradle of Bethlehem, led by a star. This star has been thought by some to be a wonderful conjunction of planets which then took place, by others to be a miraculous luminary in Heaven; in either case interpreted by their THE SUNDAYS AFTER EPIPHANY( which vary in number from one to six, according as Easter falls early or late) have, as is usual in the period following some great festal period, a thoughtful and practical tone. The EPISTLES of the first four Sundays all come from the practical close of the great Epistle to the Romans; the GOSPELS all deal with self- manifestations of Our Lord. The 5th and 6th Sundays, which are exceptional in occurrence, do not present the same continuity. THE PROPER LESSONS of the first three Sundays complete the series from Isaiah begun in Advent, and those of the last three are the only Proper Lessons taken from the books of Job and Proverbs. THE COLLECT, a free and beautiful translation of the old Sarum Collect, strikes at once the practical note, praying for light to" know what we ought to do," and grace to act on our knowledge. astrology, as heralding the birth of the great King, who( as we know) was at that time expected by friends and foes alike to arise out of Judæa. The prophecy quoted by the Sanhedrim is Micah v. 2. The gifts offered were significant- gold to a King, frankincense to One Divine, myrrh, the emblem of death, to a Sufferer. To us they represent the offering to Him of our wealth and energy, our adoration, and our self- sacrifice. THE EPISTLE answers the question, What is it that we ought to do? It opens the last section of the Epistle to the Romans, which has dwelt most 66 THE PROPER LESSONS are the prophecies( Is. lx.) of the manifestation of the kingdom of God, universal, glorious, unclouded in light and righteousness, and( Is. xlix. 13-24) of the restoration of Israel from captivity and the gathering of the Gentiles; and ( Luke iii. 15-23; John ii. 1-12) the records of two" Epiphanies" of Our Lord, in the outpouring of the Spirit at His Baptism, and in His first manifestation of miracle. The First Sunday after the Epiphany. emphatically on free justification by the mercy of God through Christ, and urges on us by these mercies the duty of a living self- sacrifice; shewing itself towards God by a change of soul from dependence on the shallow fashion of the visible world to a deep inner accordance with His perfect Will; shewing itself towards man in a resolution to sink all individual self THE FIRST SUNDAY AFTER THE EPIPHANY. of Judæa: for thus it is written by| star which they saw in the east the prophet, And thou, Bethle- went before them, till it came and hem, in the land of Juda, art not stood over where the young child the least among the princes of Ju- was. When they saw the star, da: for out of thee shall come a they rejoiced with exceeding great Governour that shall rule my peo- joy. And when they were come ple Israel. Then Herod, when he into the house, they saw the young had privily called the wise men, child with Mary his mother, and enquired of them diligently what fell down and worshipped him: time the star appeared. And he and when they had opened their sent them to Bethlehem, and said, treasures, they presented unto him Go, and search diligently for the gifts; gold, and frankincense, and young child, and when ye have myrrh. And being warned of God found him, bring me word again, in a dream that they should not that I may come and worship him return to Herod, they departed also. When they had heard the into their own country another king, they departed; and lo, the way. The First Sunday The Collect. 0 LORD, we beseech thee mercifully to receive the prayers of thy people which call upon thee; and grant that they may both perceive and know what things they ought to do, and also may have grace and power faithfully to fulfil the same; through Jesus Christ our Lord. Amen. I The Epistle. Rom. 12. 1. BESEECH you therefore, brethren, by the mercies of God, that ye present your bodies a living sacrifice, holy, acceptable unto God, which is your reasonable service. And be not conformed to this world; but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect will of God. For I say, through the grace given unto me, to every man that is among you, not to think of himself more highly than he ought to think, but to think soberly, according as God hath dealt to every man the measure of faith. For as we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another. Now The Gospel. St. Luke 2. 41. TOW his parents went to Jerusalem every year at the after the Epiphany. feast of the Passover. And when he was twelve years old, they went up to Jerusalem, after the custom of the feast. And when they had fulfilled the days, as they returned, the child Jesus tarried behind in Jerusalem; and Joseph and his mother knew not of it. But they, supposing him to have been in the company, went a day's journey, and they sought him among their kinsfolk and acquaintance. And turned back again to Jerusalem, when they found him not, they seeking him. And it came to pass, that after three days they found midst of the doctors, both hearing him in the temple, sitting in the them, and asking them questions. And all that heard him were astonished at his understanding and answers. And when they saw him, they were amazed: and his mother said unto him, Son, why hast thou thus dealt with us? behold, thy father and I have sought thee sorrowing. And he said unto them, How is it that ye sought me? wist ye not that I must be about my Father's business? And they understood not the saying which he spake unto them. And he went down with them, and came to Nazareth, and was subject unto them: but his mother kept all these sayings in her heart. And Jesus increased in wisdom, and stature, and in favour with God and man. 66 E 5 assertion in the Communion of the One body in Christ. This is the true self denial" which Our Lord declares to be the condition of following Him ( Matt. xvi. 24). THE GOSPEL begins the record of the Manifestation of our Lord by the one glimpse given us of His childhood; when at the age of twelve years( at which each Jewish boy became a son of the Law") he went up to the Passover, tarried in Jerusalem to sit at the feet of the teachers of the Law" to hear them,"" to ask questions," and to" answer" The Second Sunday THE COLLECT( a literal translation of the old Sarum Collect) is simple in the extreme, recognising God's Almighty Providence, and praying for His Peace- a peace with self, with man, and with God- which is the first and last blessing of the Gospel( see Luke ii. 14; John xiv. 27& xx. 19-21), though it may be for a time broken by the resistance of evil( Matt. x. 34). THE EPISTLE is a detailed application of the general principles enunciated in the Epistle of last Sunday; first, under the sense of individual responsibility to make full use of grace or function in the Church by thoughtful, earnest, singlehearted service; next, by the spirit of love in all its forms- in affection for the good, kindliness and humility, energy of service and patience, open- handed charity The Third Sunday THE COLLECT( again a close translation from the old Sarum Collect), recognising our own 67 theirs; and declared to those who sought Him that He must by spiritual necessity be" in His Father's House," or" about His Father's business." In this we read, first, the self- sacrifice of absolute devotion to God, which is the dominant idea of true human life. Next, under the shadow of this supreme idea, we find the other element of self- denial and humility, in His subjection to His earthly parents, and His quiet growth " in favour of God and man." The Gospel thus shows us in example what the Epistle teaches in precept. 23 after the Epiphany. and forgiveness, sympathy and self- forgetfulness. THE GOSPEL begins the record of Our Lord's self- manifestation by miracles in this case given for the confirmation of the faith of His disciples, and marking also His resolute though gentle renunciation of parental authority to which he had been subject. The miracle of Cana of Galilee is an assumption of Creative Power, doing in a moment what God's Providence does by long process and visible means; and, like God's creative power generally, shows itself in gift of temporal blessing, and sympathy with innocent human joy. Perhaps beyond all others it shows that the Asceticism, fleeing from the world and its joys, however it may be often needed as a protest against evil, is not the true ideal of Christian life. after the Epiphany. infirmity, but still more the presence of danger and necessity without, prays for God's protec 6 The Second Sunday after the Epiphany. The Collect. LMIGHTY and everlasting A¹ God, who dost govern all things in heaven and earth; Mercifully hear the supplications of thy people, and grant us thy peace all the days of our life; through Jesus Christ our Lord. Amen. The Epistle. Rom. 12. 6. AVING then gifts differing is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation he that giveth, let him do it with simplicity; he that ruleth, with diligence; he that sheweth mercy, with cheerfulness. Let love be without dissimulation. Abhor that which is evil, cleave to that which is good. Be kindly affectioned one to another with brotherly love, in honour preferring one another: not slothful in business; fervent in spirit; serving the Lord; rejoicing in hope; patient in tribulation; continuing instant in prayer; distributing to the necessity of saints; given to hospitality. Bless them which persecute you; bless, and curse not. Rejoice with them that do rejoice, and weep with them that weep. Be of the same mind one towards another. Mind not high things, but condescend to men of low estate. The Third Sunday The Collect. God, mercifully look upon our infirmities, and in all our dangers and necessities stretch forth thy right hand to help and defend us; through Jesus Christ our Lord. Amen. The Gospel. St. John 2. 1. AND the third day there was a marriage in Cana of Galilee, and the mother of Jesus was there. And both Jesus was called, and his disciples, to the marriage. And when they wanted wine, the mother of Jesus saith unto him, They have no wine. Jesus saith unto her, Woman, what have I to for it is written, Vengeance is mine; I will repay, saith the Lord. Therefore, if thine enemy hunger, feed him; if he thirst, give him drink: for in so doing thou shalt heap coals of fire on his head. Be not overcome of evil, but overcome evil with good. The Gospel. St. Matth. 8. 1. evil forevil. Provide things honest WHEN he was come down in the sight of all men. it be possible, as much as lieth in you, five peaceably with all men. Dearfrom mountain, great multitudes followed him. And behold, there came a leper and The Epistle. Rom. 12. 16. E not wise in your own conB ceits. Recompense to no man yet come. His mother saith unto the servants, Whatsoever he saith unto you, do it. And there were set there six water- pots of stone, after the manner of the purifying of the Jews, containing two or three firkins apiece. Jesus saith unto them, Fill the water- pots with water. And they filled them up to the brim. And he saith unto them, Draw out now, and bear unto the governour of the feast. And they bare it. When the ruler of the feast had tasted the water that was made wine, and knew not whence it was,( but the servants which drew the water knew,) the governour of the feast called the bridegroom, and saith unto him, Every man at the beginning doth set forth good wine, and when men have well drunk, then that which is worse: but thou hast kept the good wine until now. This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory, and his disciples believed on him. after the Epiphany. ly beloved, avenge not yourselves, 67 tion- the only safeguard in a world of conflict of the Peace prayed for in last Sunday's Collect. THE EPISTLE, continuing that of last Sunday, similarly recognises more plainly the conflict of evil against us; forbidding revenge, teaching us to avoid offence and do our best for peace; and, finally, commanding us to leave all retribution in God's hand, and" overcome evil" simply" by the power of good." The quotations from Deut. xxxii. 35; Prov. xxv. 21, 22. The" coals of fire upon the enemy's head" are certainly in the Gospel- whatever they may have been in the Old Testament- intended to melt, not to are consume. THE GOSPEL continues the Epiphany by miracle; but the The fourth Sunday THE COLLECT( varied from the old Sarum Collect), still recognising our danger and infirmity, lays stress chiefly on the latter, and( in words which form an admirable explanation of the petition," Lead us not into temptation") asks for support in danger, and victory over temptation. THE EPISTLE, still in continuation of the former, dwells on submission to temporal power, which, under the Roman tyranny, and in the first enthusiasm of Gospel freedom, perhaps especially needed enforcement by Apostolic authority( comp. 1 Pet. ii. 11-17). It is, of course, obvious that, as Our Lord teaches, such subjection is limited by the higher obedience to God( Matt. xxii. 21). Temporal authority( being necessary to human society) is an" ordinance of God," designed to put 68 miracles here are of Redemption from suffering; in the case of the leprosy from a suffering which carried with it foulness and excommunication, and was viewed especially as a curse on sin; in the case of the palsy from a suffering not so much of pain, as of weakness, paralysing all joy and usefulness in life. In both cases it is clear that the effects of disease are symbolical, of the foul guilt and the paralysing helplessness of sin. On the law of leprosy and its cure see Lev. xiii.& xiv. Our Lord's touch at once showed His gracious sympathy, and asserted His superiority to the Law. The healing of the centurion's servant teaches that the faith of one man may be accepted to the benefit of another, and symbolizes the coming in of the Gentiles to the Kingdom of God. after the Epiphany. down and punish evil, to sustain and reward good, and is to be obeyed accordingly in all its phases, with deference as well as obedience, not by constraint, but willingly for conscience' sake. It cannot be disobeyed, even when it must be disobeyed, without deep responsibility and certainty of some evil consequence. THE GOSPEL still sets forth the Epiphany by miracle, but here miracles of power over the convulsions of Nature, and the possession by evil spirits- the two being probably recorded together because the one is symbolical of the other. The rebuke of the Storm is one of the miracles, which, dealing with the physical world, precludes all idea of mere subjective effect on the imagination. The casting out devils is an instance of a fre THE FOURTH SUNDAY AFTER THE EPIPHANY. man under authority, having soldiers under me: and I say unto this man, Go, and he goeth; and to another, Come, and he cometh; and to my servant, Do this, and he doeth it. When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no not in Israel. And I say unto you, That many shall come from the east and west, and shall sit down with Abraham, and Isaac, and Jacob, in the kingdom of heaven. But the children of the kingdom shall be cast out into outer darkness: there shall be weeping and gnashing of teeth. And Jesus said unto the centurion, Go thy way, and as thou hast believed, so be it done unto thee. And his servant was healed in the selfsame hour. worshipped him, saying, Lord, if thou wilt, thou canst make me clean. And Jesus put forth his hand, and touched him, saying, I will be thou clean. And immediately his leprosy was cleansed. And Jesus saith unto him, See thou tell no man, but go thy way, shew thyself to the priest, and of fer the gift that Moses commanded, for a testimony unto them. And when Jesus was entered into Capernaum, there came unto him a centurion beseeching him, and saying, Lord, my servant lieth at home sick of the palsy, grievously tormented. And Jesus saith unto him, I will come and heal him. The centurion answered and said, Lord, I am not worthy that thou shouldest come under my roof; but speak the word only, and my servant shall be healed. For I am a The Fourth Sunday The Collect. 0 GOD, who knowest us to be set in the midst of so many and great dangers, that by reason of the frailty of our nature we cannot always stand upright; Grant to us such strength and protection, as may support us in all dangers, and carry us through all temptations; through Jesus Christ our Lord. Amen. after the Epiphang. doeth evil. Wherefore ye must needs be subject, not only for wrath, but also for conscience sake. For for this cause pay ye tribute also; for they are God's ministers, attending continually upon this very thing. therefore to all their dues; tribute to whom tribute is due, custom to whom custom, fear to whom fear, honour to whom honour. Render The Epistle. Rom. 13. 1. The Gospel. St. Matth. 8. 23. LET every soul be subject unto AND when he was entered into a his the higher powers; there is no power but of God: the powers that be are ordained of God. Whosoever therefore resisteth the power resisteth the ordinance of God: and they that resist shall receive to themselves damnation. For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that him. And behold, there arose a great tempest in the sea, insomuch that the ship was covered with the waves: but he was asleep. And his disciples came to him, and awoke him, saying, Lord, save us, we perish. And he saith unto them, Why are ye fearful, 0 ye of little faith? Then he arose, and rebuked the winds and the sea, and there was a great calm. But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him! And when he was come to the other side into the country of the Gergesenes, there met him two 68 quent work of His redemptive mercy, recorded always in terms which recognise most distinctly the reality of demoniacal possession, as something more than the mere mental disease which was its effect. The suffering the devils to pass into the swine stands out almost exceptional, as a miracle involving The Fifth Sunday This and the following Sunday, which occur less frequently than the others, break the continuity of idea traceable in them. This Sunday, so far as it dwells on the Epiphany at all, brings out the Epiphany of present grace. THE COLLECT( from the same source as before) still prays for God's grace and protection; but here for the Church as a Church, seeking and depending upon the Divine Grace. >> THE EPISTLE accordingly, taken from the last section of the Epistle to the Colossians, ( there following a description of " the putting off the old man of sin,) recognises Christians as already" elect of God," and bids them put on accordingly the likeness of Christ; first and most truly in all the various graces of the" Charity which is the bond of perfectness," growing under the shadow of the peace of God; next, in the wisdom which comes from the insight of a devotion, able at once to teach others and to pour out its own thankfulness to God; lastly, in the sense that The Sixth Sunday This Sunday was inserted in 1662. Till then it was directed, that in the rare case in which a sixth Sunday occurs, the Services of the Fifth Sunday should be repeated. Its Services dwell on the Epiphany of the Future. THE COLLECT( drawn up by Bishop Cosin) is one of the finest and most characteristic specimens of the modern type. It quotes in the preamble the description, in 1 John iii. 8& John i. 12, 13, of the redeeming work of Christ, negatively as destroying the works of the 69 destruction, doubtless intended for an exceptional purpose, and certainly showing the physical reality of demoniacal power. The Gadarenes perverted its lesson, not to serious impression, but to the fear which desires at all hazards to be let alone. The granting of their desire was its own punishment. after the Epiphany. " whatever we do, in word or deed," we do" in the Name of the Lord Jesus Christ"( that is, in the conscious unity, which acknowledges" Christ in us," as the source at once of justification and sanctification before God). THE GOSPEL is the celebrated Parable, explained by Our Lord Himself, of the Church, or" Kingdom of Heaven," as the good seed in the field of this world, spoilt and choked by the" tares"-a bastard counterfeit of wheat, detected only by the black poisonous grain formed in the ear- sown by the Evil one and his servants; which yet must not be rooted out violently, lest the good seed intermixed should suffer, but left to final division and destruction at the harvest of the Great Day. The lessons of the Parable are many; as, for example, that evil is the counterfeit of good; that tares are best destroyed, not by rooting up, but by cultivation of the good seed; that evil, in the world or in the heart, exists not by God's Will, but by His permission, and exists only for a time. after the Epiphany. devil, positively as giving us the adoption of sonship; then( still following 1 John iii. 3) prays that the hope planted by His Redemption in us may be to us a seed of purity now, and the earnest of perfect likeness in Him at His last Epiphany at the Great Day. It ends with an ascription notable as containing, contrary to ordinary custom, a direct address to God the Holy Ghost. THE EPISTLE( from which the idea of the Collect is taken) is one of the most striking pas THE FIFTH SUNDAY AFTER THE EPIPHANY. possessed with devils, coming out of the tombs, exceeding fierce, so that no man might pass by that way. And behold, they cried out, saying, What have we to do with thee, Jesus, thou Son of God? art thou come hither to torment us before the time? And there was a good way off from them an erd of many swine, feeding. So the devils besought him, saying, If thou cast us out, suffer us to go away into the herd of swine. And he said unto them, Go. And when The fifth Sunday The Collect. 0 LORD, we beseech thee to keep thy Church and houshold continually in thy true religion; that they who do lean only upon the hope of thy heavenly grace may evermore be defended by thy mighty power; through Jesus Christ our Lord. Amen. The Epistle. Col. 3. 12. JT on therefore, as the elect they were come out, they went into the herd of swine: and behold, the whole herd of swine ran violently down a steep place into the sea, and perished in the waters. And they that kept them fled, and went their ways into the city, and told every thing, and what was befallen to the possessed of the devils. And behold, the whole city came out to meet Jesus: and when they saw him, they besought him, that he would depart out of their coasts. after the Epiphany. whatsoever ye do, in word or deed, do all in the Name of the Lord bowels of mercies, kindness, humbleness of mind, meekness, longsuffering; forbearing one another, and forgiving one another, if any man have a quarrel against any; even as Christ forgave you, so also do ye. And above all these things put on charity, which is the bond of perfectness. And let the peace of God rule in your hearts, to the which also ye are called in one body; and be ye thankful. Let the word of Christ dwell in you richly in all wisdom, teaching and admonishing one another in psalms, and hymns, and spiritual songs, singing with grace in your hearts to the Lord. And The Sixth Sunday The Collect. 0 GOD, whose blessed Son was manifested that he might destroy the works of the devil, and make us the sons of God, and heirs of eternal life; Grant us, we beseech thee, that, having this hope, we may purify ourselves, even as Jesus, giving thanks to God and the Father by him. The Gospel. St. Matth. 13. 24. THE kingdom of heaven is likened unto a man which sowed good seed in his field. But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought tares also. So the servants of the housholder came, and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest; and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. after the Epiphany. he is pure; that, when he shall appear again with power and great glory, we may be made like unto him in his eternal and glorious kingdom; where with thee, O Father, and thee, O Holy Ghost, he liveth and reigneth, ever one God, world without end. Amen. 69 sages from the First Epistle of St. John, uniting profound exposition of doctrine with stern practical warning. In its doctrinal teaching it starts from the known fact of our adoption to sonship in Christ out of an alienated world; it looks on to the perfection, of which this is an earnest the vision of Him as He is, and the transformation by that vision to His likeness. In practical exhortation, St. John goes on to urge, as the necessary result, purity of heart, in obedience to the law of God, without which we can have no sight or knowledge of Him( comp. Matt. v. 8); and warns his children against all delusion, which separates righteousness from doing righteously, and so throws men back into the power of Satan, which Our Lord came to destroy.( Compare the order of teaching in the Catechism, first the Baptismal blessings, then the Baptismal Vow.) ( II.) THE SECOND SECTION OF THE YEAR ( dependent on Easter). THE GOSPEL similarly proclaims the Epiphany of the Future, from Our Lord's own prophecy to His disciples on the eve of His Passion. In it He warns against false Christs, even if they shew great signs and wonders, and promises that when He comes there shall be no possibility of doubt or hesitation. Then He describes the preparations for His Coming, in the convulsion of Nature and of Humanity, breaking up the old world; tells how " the sign of the Son of Man( the Cross, as old interpreters believed) shall be seen in Heaven; and then He Himself with His angels shall come. ( A) SEPTUAGESIMA, SEXAGESIMA, QUINQUAGESIMA. Of This period forms a transition between the festal commemoration of Christmastide and the penitential observance of Lent. these three Sundays Quinquagesima is rightly named, as being the 50th day before Easter, as Pentecost is the 50th day after it. The other two are evidently named, though inaccurately, by analogy thereto. The names are used early in all Western Calendars, but have nothing to correspond to them in the Eastern. THE COLLECT( from the old Sarum Missal) at once anticipates two chief ideas of Lentthe confession of our sin and its just punishment, and the prayer for forgiveness from God's mercy in and through Christ. THE PROPER LESSONS.- The First Lessons throughout are taken from Genesis, dwelling on the Creation, Paradise, the Fall, the Flood, the New Covenant, and the early history of Abraham. On Septuagesima a First Lesson at the second Evensong is Job xxxviii., the declaration by the Lord" out of the whirlwind of the wonder and mystery of Creation; and the Proper Second Lessons( Rev. xxi. 1-9; xxi. 9- xxii. 6) bring out the picture of the Creation of the new heaven and the new earth, and of the glory of the new Jerusalem. THE EPISTLE brings in the other chief Lenten idea of self- discipline. Addressing the Corinthians, spectators of the great Isthmian games, St. Paul 70 22 Septuagesima. holds out, as models for the spiritual life, the exertions and sacrifices of the race, and of the wrestling or boxing ring. From the one he takes the lesson of unity and fixity of purpose, " running not uncertainly;' from the other, of deliberate self- chastisement, aiming blows at our besetting sins, not" as one that beateth the air." For both ends, he declares of himself SEPTUAGESIMA SUNDAY. The Epistle. 1 St. John 3. 1. or there; believe it not. For there BEHOLD, what manner of love shall arise false Christs, and fålse the prophets, and great signs and wonders; insomuch that ( if it were possible) they shall deceive the very elect. Behold, I have told you before. Wherefore, upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know, that, when he shall appear, we shall be like him; for we shall see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure. Whosoever committeth sin transgresseth also the law: for sin is the transgression of the law. And ye know that he was manifested to take away our sins; and in him is no sin. Whosoever abideth in him sinneth not: whosoever sinneth hath not seen him, neither known him. Little children, let no man deceive you: he that doeth righteousness is righteous, even as he is righteous. He that committeth sin is of the devil: for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that he might destroy the works of the devil. The Gospel. St. Matth. 24. 23. THEN if any man shall say unto you, here is if they shall say unto you, Behold, he is in the desert; go not forth: behold, he is in the secret chambers; believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of Man be. For wheresoever the carcase is, there will the eagles be gathered together. Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken. And then shall appear the sign of the Son of Man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of Man coming in the clouds of heaven, with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other. The Sunday called Septuagesima, 0 OR THE THIRD SUNDAY BEFORE LENT. The Collect. LORD, we beseech thee favourably to hear the prayers of thy people; that we, who are justly punished for our offences, may be mercifully delivered by thy goodness, for the glory of thy Name; through Jesus Christ our Saviour, who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. The Epistle. 1 Cor. 9. 24. Kom in a race run all, but one NOW ye not, that they which receiveth the prize? So run that ye may obtain. And every man that striveth for the mastery is temperate in all things: now they do it to obtain a corruptible crown, but we an incorruptible. I therefore so run, not as uncertainly; so fight I, not as one that beateth the air: but I keep under my body, and bring it into subjection, lest that by any means, when I have preached to others, I myself should be a cast- away. The Gospel. St. Matth. 20. 1. THE kingdom of heaven is like a man that is an housholder, which went out early in the morning to hire labourers into his vineyard. And when he had agreed with the labourers for a penny a day, he sent them into his vineyard. And he went out about 70 that he" bruises" and" enslaves" his body, lest, having proclaimed the race to others, he should be rejected from it as unfit. The whole passage brings home, seriously and even sadly, the struggle, the hardness, and the danger of our spiritual course. THE GOSPEL seems to have no connection with this idea, but rather to supply the corrective truth, warning us against abuse of right emulation to envy and of earnestness to self- trust and sense of human merit. The Parable, spoken in direct reference to St. Peter's question, " We have left all and followed thee, what shall we have therefore?" shews( see Bible heading) that" God is debtor to no man." Each labourer comes when he is called; with the first there is agreement for a sufficient pay, with the rest none; at the end all receive alike, and the first, though acknowledging their pay THE COLLECT( shortened slightly from the Old Sarum form) takes up the lesson taught in the last Gospel, disclaims selftrust, and throws the soul wholly on God's protection. Sexagesima. THE EPISTLE comes from the impassioned and indignant close of St. Paul's Second Epistle to the Corinthians, pleading against the rejection of his Apostolic authority under the influence of the Judaizers. It opens with an ironical wonder that they who are so wise, suffer gladly the fools who enslave, devour, rob, oppress, and insult them. Then, perforce, and not without apology(" I speak as a fool," & c.), the Apostle feels bound to set before them his own claim to 71 as that agreed upon, yet complain of the apparent want of equity, and receive the crushing answer, " Is it not lawful for me to do what I will with my own?"" Is thine eye evil"( that is, grudging and envious)" because I am good"( that is, liberal)? The lesson is, not the one so often carelessly drawn in the phrase" repentance at the eleventh hour," for no call was neglected; but the lesson that it is faithful and earnest acceptance of God's service, not length or extent of work, with which He is pleased. Many who seem first shall therefore be last; many who are called and outwardly obey are not chosen in the end. All must look only to God's grace; none must rely on his own merit, still less carp at others. The need of the lesson is plainly shown in much of the experience of the religious, especially the ascetic, life. authority, and gives a picture of his life, which is of priceless historical and spiritual value. He dwells on his privileges of Jewish descent; on his various labours and sufferings for Christ( many of which are not recorded in the Acts); on the hardness and austerity of his life; on his heavy responsibility and his painful sympathy with sorrow. His glory ( he says) is in his infirmities( by which the grace of God is magnified), and God knows that it is true. The whole teaches a double lesson- the lower lesson of the need to endure hardness, and the higher lesson of self- renunciation in the sense of God's grace. THE GOSPEL seems to have little connection with the www SEXAGESIMA SUNDAY. the third hour, and saw others standing idle in the market- place, and said unto them, Go ye also into the vineyard, and whatsoever is right I will give you. And they went their way. Again he went out about the sixth and ninth hour, and did likewise. And about the eleventh hour he went out, and found others standing idle, and saith unto them, Why stand ye here all the day idle? They say unto him, Because no man hath hired us. He saith unto them, Go ye also into the vineyard, and whatsoever is right, that shall ye receive. So when even was come, the lord of the vineyard saith unto his steward, Call the labourers, and give them their hire, beginning from the last unto the first. And when they came that were hired about the eleventh hour, The Sunday called Sexagesima, OR THE SECOND SUNDAY BEFORE LENT. The Collect. LORD God, who seest that we 0 put not our trust in any thing that we do; Mercifully grant that by thy power we may be defended against all adversity; through Jesus Christ our Lord. Amen. The Epistle. 2 Cor. 11. 19. ye yourselves are wise. For ye suffer if a man bring you into bondage, if a man devour you, if a man take of you, if a man exalt himself, if a man smite you on the face. I speak as concerning reproach, as though we had been weak: howbeit, whereinsoever any is bold,( I speak foolishly,) I am bold also. Are they Hebrews? so am I. Are they Israelites? so am I. Are they the seed of Abraham? so am I. Are they ministers of Christ?( I speak as a fool,) I am they received every man a penny. But when the first came, they supposed that they should have received more; and they likewise received every man a penny. And when they had received it, they murmured against the good- man of the house, saying, These last have wrought but one hour, and thou hast made them equal unto us, which have borne the burden and heat of the day. But he answered one of them, and said, Friend, I do thee no wrong; didst not thou agree with me for a penny? Take that thine is, and go thy way; I will give unto this last even as unto thee. Is it not lawful for me to do what I will with mine own? Is thine eye evil, because I am good? So the last shall be first, and the first last: for many be called, but few chosen. more; in labours more abundant; in stripes measure; in prisons more frequent; in deaths oft. Of the Jews five times received I forty stripes save one; thrice was I beaten with rods; once was I stoned; thrice I suffered ship wreck; a night and a day I have been in the deep; in journeying often; in perils of waters; in perils of robbers; in perils by mine own countrymen; in perils by the heathen; in perils in the city; in perils in the wilderness; in perils in the sea; in perils among false brethren; in weariness and painhunger and thirst; in fastings often; in cold and nakedness; besides those things that are without, that which cometh upon me daily, the care of all the churches. Who is weak, and I am not weak? who is offended, and I burn not? If I must needs glory, I will glory of the things which concern mine infirmities. The God and Father of our Lord Jesus Christ, which is blessed for evermore, knoweth that I lie not. The Gospel. St. Luke 8. 4. WHEN much people were ga thered together, and come to him out of every city, he spake by a parable: A sower went out to sow his seed; and as he sowed, some fell by the way- side, and it was trodden down, and the Univ Bibl. Giessen Epistle. It is the Parable of the Sower, interpreted by Our Lord Himself; the sowing of the sacred Word( becoming the 66 engrafted word"" able to save") by the Son of Man and His ministers; the various receptiononly one soil hopelessly hardened, only one thoroughly goodthe others representing the great class of those who are undecided, THE COLLECT( substituted in 1549 for an old Collect evidently referring to Confession and Penance at the opening of Lent) at once declares the main idea of this Sunday by the prayer for charity, as the very life of Christian life, and the bond( of unity) between all virtues. Quinquagesima. THE EPISTLE is St. Paul's celebrated picture of Charity, that is, Love( properly in its relation to man, though there are analogous features in its relation to God). Under the beauty and freedom of the description lies a profound sequence of thought. Following out the subject of spiritual gifts, treated in the previous chapter, he( a) exalts true Love above the two chief gifts of tongues and prophecy, and above even that faith in God's special gifts, which was the condition of all miracle;( b) next he contrasts the inner reality of Love with its outward signs towards God and man, the devotion of martyrdom and the sacrifice of all to feed the poor;( e) from these negative descriptions he passes to a climax of the positive characteristics of love- patience and kindliness, self- forgetfulness and humility, unselfishness and readiness to forgive(" reckoneth not the evil"), delight in all that is good and true," bearing, believing, hoping, and enduring 29 either from mere shallowness or from worldly preoccupation, bearing some fruit, but none to perfection. The Parable, like all others, contains but a part of the truth; it does not tell the reason of the variety of soils, it does not even suggest how one soil may change into another. Its simple lesson is," He that hath ears to hear, let him hear." 72 without limit;( d) lastly, he dwells on the eternal permanence of Love, when in the perfection of the manhood of the future all that belongs to our present imperfect state of childishness- prophecies, tongues, knowledge- shall pass away. Even of the graces which abide - faith, hope, love love is greatest( because most of the essence of God, for God is Love). 1 THE GOSPEL is obviously connected with the idea of the day by its opening with the prediction of the great act and pattern of Love, the sacrifice of the Lord Jesus Christ for our redemption. To this it adds one exhibition of the Mercy which ruled in His life- in the miracle wrought on the blind men at Jericho on His last visit to Jerusalem, asked from Him as the Messiah( the" Son of David"), granted to their faith, and becoming, through the thanksgiving of the people, the preparation for His triumphal entry. It seems clear that this em. phasis on the spirit of love, which makes and counts not sacrifice, is intended to teach us the true spirit of Lenten selfdiscipline and self- denial; without which it may be Pharisaic in self- righteousness, or superstitious in self- torment. ( B) LENT ( the name derived from the old English Lenckten, " the Spring Fast"). spring," ( a) HISTORY.- The observation of a time of fasting and penitence before Easter, as it is most natural, so appears to have been primitive; and it seems at least highly probable that originally it lasted " forty hours"-the time during which Our Lord was under the power of death-- in accordance with His own words," The Bride66 QUINQUAGESIMA SUNDAY. fowls of the air devoured it. And some fell upon a rock, and as soon as it was sprung up, it withered away, because it lacked moisture. And some fell among thorns, and the thorns sprang up with it, and choked it. And other fell on good ground, and sprang up, and bare fruit an hundred- fold. And when he had said these things, he cried, He that hath ears to hear, let him hear. And his disciples asked him, saying, What might this parable be? And he said, Unto you it is given to know the mysteries of the kingdom of God: but to others in parables; that seeing they might not see, and hearing they might not understand. Now the parable is this: The seed is the Word of The Sunday called Quinquagesima, OR THE NEXT SUNDAY BEFORE LENT. The Collect. 0 LORD, who hast taught us that all our doings without charity are nothing worth; Send thy Holy Ghost, and pour into our hearts that most excellent gift of charity, the very bond of peace and of all virtues, without which whosoever liveth is counted dead before thee Grant this for thine only Son Jesus Christ's sake. Amen. The Epistle. 1 Cor. 13. 1. God. Those by the way- side are they that hear; then cometh the devil, and taketh away the word out of their hearts, lest they should believe, and be saved. They on the rock are they, which, when they hear, receive the word with joy; and these have no root, which for a while believe, and in time of temptation fall away. And that which fell among thorns, are they, which, when they have heard, go forth, and are choked with cares, and riches, and pleasures of this life, and bring no fruit to perfection. But that on the good ground, are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience. the tongues of men and of angels, and have not charity, I am become as sounding brass, or a tinkling cymbal. And though I have the gift of prophecy, and understand all mysteries, and all knowledge; and though I have all faith, so that I could remove mountains, and have not charity, I am nothing. And though I be stow all my goods to feed the poor, and though I give my body to be burned, and have not charity, it profiteth me nothing. suffereth long, and is kind; charity envieth not; charity vaunteth not itself, is not puffed up, doth not behave itself unseemly, seeketh not her own, is not easily provoked, thinketh no evil, rejoiceth not in iniquity, but rejoiceth in the truth; beareth all things, believeth all things, hopeth all things, endureth all things. Charity never faileth: but whether there be prophecies, they shall fail; whether there be tongues, they shall cease; whether there be knowledge, it shall vanish away. For we know in part, and we prophesy in part. But when that which is perfect is come, then that which is in part shall be done away. When I was a child, I spake as a child, I understood as a child, I thought as a child; but when I became a man, I put away childish things. For now we see through a glass darkly; but then face to face: now I know in part; but then shall I know even as also I am known. And now abideth faith, hope, charity, these three; but the greatest of these is charity. The Gospel. St. Luke 18. 31. THEN Jesus took unto him the twelve, and said Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of Man shall be accomplished. For he shall be delivered unto the Gentiles, and shall be mocked, 72 groom shall be taken away from them, then shall they fast." The " Great Sabbath"( or Easter Eve) always remained the great Fast of the year, more strictly observed in the East than even Good Friday. By degrees the time was enlarged, though still with great variation of observance, till it settled down, following the example of Our Lord in the wilderness, to forty days. Still, in the reckoning of this time, there was variation, arising partly from the Festal observance of Saturday( except on Easter Eve) as" the Sabbath" in the East. At last, about the 7th century, the present observance, reckoning forty days, exclusively of Sundays, universally prevailed. In old days Lent was a special period of penance and restoration of penitents, and of preparation for Baptism and for Easter Communion. ( b) MEANING.- The ideas of the Lenten observance are( 1) Penitence, marked in the Ash- Wednesday Collect;( 2) Self- discipline and Self- chastisement( marked in Collect for First Sunday);( 3) Special Devotion, and particularly adoring commemoration of the Atonement, as on Passion Sunday and in Holy Week. These are in the Church of England left to free spiritual obedience, without the fixed elaborate rules of other Communions; and the first two are obviously means to secure the third, which is the chief end. Ash- Wednesday, ( Dies Cinerum), a name derived garments," and pleading with from the practice of sprinkling God by His Covenant and for ashes on the heads of those who the sake of His glory. ( see Preface to Commination Service) were put to public penance and temporary excommunication on that day. THE COLLECT( composed in 1549, with some suggestion from the old Sarum Collect), dwelling in its preamble on the unfailing love of God to all His creatures, and His special mercy to the penitent, prays first for a heart new in conversion and contrite in repentance, and then, surely consequent on this, for God's perfect forgiveness. as The direction( given in 1662) to repeat this Collect daily, carries the lesson on through all Lent. THE EPISTLE is the singularly beautiful exhortation of Joel to Judah, at a time of great national chastisement. Its first sentence is the message of the Lord, calling for repentance; taken up by the prophet with encouragement from the unfailing mercy of God, who does not willingly afflict, and may" repent" of His chastisement, which had cut off even the means of offering the meat and drink offering ( see ch. i. 9), and turn it to blessing. Then follows the call to solemn universal penitence, " rending the heart and not the 73 THE GOSPEL is Our Lord's teaching on fasting, as a sign of penitence, accepting, and so sanctioning, it as a religious duty. He dwells emphatically on the necessity of sincerity and humility before God in secret, as contrasted with Pharisaic hypocrisy and ostentation before men, laying up true and eternal treasures in heaven, and not vain and transitory treasures on earth.( It is almost needless to observe, that this in no way forbids or decries public observance of fasting, not by individual choice, but in obedience to Christian law.) THE PROPER LESSONS are( Is. lviii. 1-13) a declaration of the true spirit of fasting observance -the gentle and humble temper before God, which naturally expresses itself in charity to man, and( Jonah iii.) a record of the repentance of Nineveh, grudgingly regarded by the prophet of woe, but accepted by God; and( Mark ii. 13-23; Heb. xii. 3-18) Our Lord's acceptance of penitent sinners and sanction of the future fasting of His Church, and the declaration of the blessing of chastening, leading us to repentance before it be too late. ASH- WEDNESDAY. and spitefully entreated, and spitted on: and they shall scourge him, and put him to death; and the third day he shall rise again. And they understood none of these things and this saying was hid from them, neither knew they the things which were spoken. And it came to pass, that as he was come nigh unto Jericho, a certain blind man sat by the way- side begging and hearing the multitude pass by, he asked what it meant. And they told him, that Jesus of Nazareth passeth by. And he cried, saying, Jesus, thou Son of David, have mercy on me. And THE FIRST DAY OF LENT, COMMONLY CALLED Ash- Wednesday. The Collect. LMIGHTY and everlasting they which went before rebuked him, that he should hold his peace: but he cried so much the more, Thou Son of David, have mercy on me. And Jesus stood, and commanded him to be brought unto him: and when he was come near, he asked him, saying, What wilt thou that I should do unto thee? And he said, Lord, that I may receive my sight. And Jesus said unto him, Receive thy sight; thy faith hath saved thee. And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God. thou hast made, and dost forgive the sins of all them that are penitent; Create and make in us new and contrite hearts, that we worthily lamenting our sins, and acknowledging our wretchedness, may obtain of thee, the God of all mercy, perfect remission and forgiveness; through Jesus Christ our Lord. Amen. A chamber, children, and those that suck the breasts; let the bridegroom go For the Epistle. Joel 2. 12. TURN ye even to me, saith the Lord, with all your heart, and with fasting, and with weeping, and with mourning. And 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. Who knoweth if he will return, and repent, and leave a blessing behind him, even a meatoffering and a drink- offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly, gather the people, sanctify the congregation, assemble the elders, gather the out of her closet; let the priests, the ministers of the Lord, weep between the porch and the altar, and let them say, Spare thy people, O Lord, and give not thine heritage to reproach, that the heathen should rule over them: wherefore should they say among the people, Where is their God? T This is to be read in Lent after the Collect appointed Whypocrites, of a sad counThe Gospel. St. Matth. 6. 16. be not as the for the Day. tenance for they disfigure their faces, that they may appear unto men to fast. Verily say unto you, They have their reward. But thou, when thou fastest, anoint thine head, and wash thy face, that thou appear not unto men to fast, but unto thy Father which is in secret; and thy Father, which seeth in secret, shall reward thee openly. Lay not up for yourselves treasures upon earth, where moth and rust doth corrupt, and where thieves break through and steal: but lay up for yourselves treasures in heaven, where neither moth nor rust doth corrupt, and where thieves do not break through nor steal: for where your treasure is, there will your heart be also. 73 THE SUNDAYS IN LENT. THE PROPER LESSONS continue the series begun at Septuagesima from Genesis and Exodus, dwelling on the history of Abraham, Isaac, Jacob, and Joseph, and on the mission of Moses. On Palm Sunday Proper Second Lessons are appointed; for the Morning Matt. xxvi., the narrative of the Passion, down to the deliverance to Pilate; and for Evening, Luke xix. 28-48 and xx. 9-21, the story of the Triumphal Entry and the first words and deeds of the Holy Week. The first Sunday in Kent. The special lesson of this Sunday is the lesson of that kind of SELF- DISCIPLINE of which fasting is the example and representative. It recognises the undoubted power of the body to affect the soul( which modern science so forcibly teaches); and has three objects,( a) Self- chastisement, in case of previous excess and self- indulgence; ( b) Self- control, by subdual of even natural appetites, " enduring hardness as a soldier of Jesus Christ;"( c) Predisposition to devotion, and especially to penitence. Its method and extent must vary with age, occupation, climate, and constitution; and hence are left by Church to the conscience of her members. the THE COLLECT( composed in 1519), addressed to Our Lord, and citing His own fast in the wilderness, prays for the grace of Abstinence,( a) for subdual of the flesh, and( b) for preparation of obedience to" the godly motions" of His Spirit. THE EPISTLE( taken from St. Paul's unwonted disclosure of his own" spiritual experience") brings out especially the difficulty and responsibility attendant on the glorious privilege, both in His ministers and His people, of being" fellowworkers with God." Then it describes the proof to be given of true service to Him( vs. 1-4); first by sufferings and hardships cheerfully borne( vs. 4, 5); next, by all the" natural" graces of purity, knowledge, patience, kindness ( v. 6); then, by all the supernatural gifts of the Holy Ghost in love, truth, power, righteousness( vs. 6, 7); lastly, through 74 all the contradictions, real or apparent, of the spiritual life here( vs. 8-10). It shows thus the need of the watchfulness and self- discipline implied in the Collect. case THE GOSPEL urges the same thew's record of the Temptation truth by example, in St. Matof Our Lord. It should be noted,( a) that the Temptation followed the great outpouring of the Spirit at His baptism, and was prepared by the guidance of the Spirit, though brought on by the malice of the devil;( b) that it appealed in each to natural impulse- the hunger of appetite, the ambition to do some great thing for God, the desire to feel and to test God's protection over us- and that the principle of the sin involved was the indulgence of such impulse, without thought of God's will, and against the spirit of faith; ( c) that each temptation was answered by Our Lord from Holy Scripture( Deut. viii. 3& vi. 16& vi. 13), in that reveren. faith in God's Word which is a pattern to us;( d) that the Tempter" quoted Scripture to his purpose ( Ps. xci. 11, 12), by omitting the pregnant words " in all thy ways," which contradicted his abuse of it;( e) that the order of temptation differs in St. Matthew and St. Luke, the one probably following the order of fact( see the dismissal of the Tempter by Our Lord in v. 10), and the other the general order of idea in temptation, through the appetites, the passions, and the spirit;( f) that the intense reality of the struggle is shown by Our Lord's need of the ministration of the angels, as in the Agony of Gethsemane.. The First Sunday in Lent. The Collect. LORD, who for our sake didst fast forty days and forty nights; Give us grace to use such 0 abstinence, that, our flesh being to the we obey thy godly motions in righteousness, and true holiness, to thy honour and glory, who livest and reignest with the Father and the Holy Ghost, one God, world without end. Amen. The Epistle. 2 Cor. 6. 1. many rich; as having nothing, and yet possessing all things. with him, beseech you also, that ye receive not the grace of God in vain;( for he saith, I have heard thee in a time accepted, and in the day of salvation have I succoured thee: behold, now is the accepted time; behold, now is the day of salvation;) giving no offence in any thing, that the ministry be not blamed; but in all things approving ourselves as the ministers of God, in much patience, in afflictions, in necessities, in distresses, in stripes, in imprisonments, in tumults, in labours, in watchings, in fastings; by pureness, by knowledge, by long- suffering, by kindness, by the Holy Ghost, by love unfeigned, by the word of truth, by the power of God, by the armour of righteousness on the right hand and on the left, by honour and dishonour, by evil report and good report; as deceivers, and yet true; as unknown, and yet well known; as dying, and behold, we live; as chastened, and not killed; as sorrowful, yet alway rejoicing; as poor, yet making The Second The Gospel. St. Matth. 4. 1. THEN was Jesus led up of the Spirit into the wilderness, to be tempted of the devil. And when he had fasted forty days and forty nights, he was afterward an- hungred. And when the tempter came to him, he said, If thou be the Son of God, command that these stones be made bread. But he answered not live by bread alone, but by every word that proceedeth out of the mouth of God. Then the devil taketh him up into the holy city, and setteth him on a pinnacle of the temple, and saith unto him, If thou be the Son of God, cast thyself down; for it is written, He shall give his angels charge concerning thee, and in their hands they shall bear thee up, lest at any time thou dash thy foot against a stone. Jesus said unto him, It is written again, Thou shalt not tempt the Lord thy God. Again, the devil taketh him up into an exceeding high mountain, and sheweth him all the kingdoms of the world, and the glory of them; and saith unto him, All these things will I give thee, if thou wilt fall down and worship me. Then saith Jesus unto him, Get thee hence, Satan; for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve. Then the devil leaveth him, and behold, angels came and ministered unto him. Sunday in Lent. The Collect. LMIGHTY God, who seest Wexhort you by the Lord JeThe Epistle. 1 Thess. 4. 1. E beseech and ALM that we have no power of ourselves to help ourselves; Keep us both outwardly in our bodies, and inwardly in our souls; that we may be defended from all adversities which may happen to the body and from all evil thoughts which may assault and hurt the soul; through Jesus Christ our Lord. Amen. sus, that as ye have received of us how ye ought to walk, and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification, that ye should abstain from fornication; that every one of you 74 The Second Sunday in Lent. The second and third Sundays grace to our Christian calling, follow out the line of thought as drawing down God's venbegun on the first Sunday. For geance, and as outraging the both bring before us, in the Gos- Spirit of God; and thus supplies pels, Our Lord's casting out of the vital religious motive, which devils, conquering Satan for is the true strength of morality. others, as in the Temptation for Himself; and in the Epistles urge upon us struggle and prayer against the works of darkness, especially against sensual sins. THE COLLECT( translated from the old Sarum Collect) places our helplessness in body and soul under the protection of God- of His Providence against adversity, of His Grace against evil thoughts. THE EPISTLE( taken from St. Paul's earliest Epistle) is a repetition of his own oral teaching to the Thessalonians, of earnest warning, mainly against lust and uncleanness, secondarily( as often in his teaching), against the spirit of covetousness( which is in some points akin to lust, and often replaces it in old age). So far it is an enforcement of high morality on a corrupt age. But it goes on to brand these sins as a disThe Third Sunday in Lent. THE COLLECT( from the same source) prays even more simply for defence against all enemies, spiritual and temporal. THE GOSPEL is the record of Our Lord's casting out the devil from the daughter of the SyroPhoenician( marked here as a (( woman of Canaan," i.e. of the accursed race). It is especially notable,( a) for Our Lord's apparent neglect of her petition, designed to draw her on to greater earnestness;( b) for His limitation of His work in life ( with few exceptions) to the " lost sheep of Israel"( comp. Matt. x. 5, 6; and contrast John x. 16; Acts i. 8& xiii. 32, 33), till the time, when He should be " lifted up to draw all men to Him;"( c) for the marvellous faith of the woman, accepting the opprobrious title of" dog," and turning it to the account of her own humble request for the mere crumbs of His bounty; ( d) for the special blessing given ( as in the case of the centurion) to this Gentile faith. THE EPISTLE takes up the subject of last Sunday, but now in the fuller and deeper teaching of St. Paul's later Epistles.( a) It begins( carrying on the lesson of the previous chapter, vs. 31, 32) with an exhortation to Love, after the pattern, 75 first, of God's free beneficence; secondly, of the self- sacrifice of Our Lord as the Son of Man. ( b) Then it goes on to warning against uncleanness, covetousness, ribaldry, as involving an idolatry of the world and the flesh, and therefore a loss of the kingdom of God.( c) This warning is emphasized by a contrast of the old state of darkness, with its" unfruitful" works, now to be utterly scorned and rebuked. THE THIRD SUNDAY IN LENT. should know how to possess his Son of David; my daughter is vessel in sanctification and ho- grievously vexed with a devil. nour; not in the lust of concu- But he answered her not a word. piscence, even as the Gentiles And his disciples came and bewhich know not God; that no sought him, saying, Send her man go beyond and defraud his away; for she crieth after us. But brother in any matter; because he answered and said, I am not that the Lord is the avenger of all sent, but unto the lost sheep of such, as we also have forewarned the house of Israel. Then came you, and testified. For God hath she and worshipped him, saying, not called us unto uncleanness, Lord, help me. But he answered but unto holiness. He therefore and said, It is not meet to take the that despiseth despiseth not man, children's bread, and to cast it to but God, who hath also given unto dogs. And she said, Truth, Lord; us his Holy Spirit. yet the dogs eat of the crumbs which fall from their master's The Gospet. St. Matth. 15. 21. ESUS deJ parted into the coasts of Tyre said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very and Sidon. And behold, a woman of Canaan came out of the same coasts, and cried unto him, saying, Have mercy on me, O Lord, thou hour. The Third Sunday in Lent. The Collect. sometimes darkness, but now are in the as dren of light;( for the fruit of the Spirit is in all goodness, and righteousness, and truth;) proving what is acceptable unto the Lord. And have no fellowship with the unfruitful works of darkness, but rather reprove them: for it is a shame even to speak of those of them God, as dear children; and walk in love, as Christ also hath loved us, and hath given himself for us, an offering and a sacrifice to God for a sweet- smelling savour. But fornication, and all uncleanness, or covetousness, let it not be once named amongst you, as becometh in secret. But all things that are reproved are made manifest by the light: for whatsoever doth make manifest is light. Wherefore he saith, Awake, thou that sleepest, and arise from the dead, and Christ shall give thee light. The Gospel. St. Luke 11. 14. casting out a devil, ness, nor foolish- talking, nor jest- J and it was dumb. And it came to pass, when the devil was gone out, the dumb spake; and the people wondered. But some of them said, He casteth out devils through Beelzebub, the chief of the devils. And others, tempting him, sought of him a sign from heaven. But he, knowing their thoughts, said unto them, Every kingdom divided against itself is brought to desolation; and a house divided against a house falleth. If God, look upon the hearty desires of thy humble servants, and stretch forth the right hand of thy Majesty, to be our defence against all our enemies; through Jesus Christ our Lord. Amen. The Epistle. Ephes. 5. 1. ing, which are not convenient; but rather giving of thanks: for this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ, and of God. Let no man deceive you with vain words: for because of these things cometh the wrath of God upon the children of disobedience. Be not ye therefore partakers with them: for ye were 75 and the new state of light, in which( for so it should be rendered)" whatever is illuminated by light becomes itself light" to others.( d) Finally( in a quotation apparently from some Liturgy or Hymn), it calls" to awake from sleep" of carelessness," to arise from death" of sin, that" Christ may dawn" upon the soul. THE GOSPEL is the record of the malignant cavil against Our Lord's miracles, not able to deny their reality, but referring them to Beelzebub( the power of magic).( a) His answer appeals first to their reason, urging that He who set forth the Kingdom of God could not be furthering the kingdom of Satan, and next to their own practice, This, being Mid- Lent Sunday, was called the Dies refectionis, " the day of refreshment," in the austerity and watchfulness of Lent. THE COLLECT( again from the old Sarum Missal) marks this idea, acknowledging our worthiness of punishment, but asking to be relieved, that is, refreshed ( ut respiremus) by the knowledge of God's mercy. The Fourth Sunday in Lent. THE EPISTLE carries on this idea by dwelling on the glad freedom of the Gospel- covenant of love, as distinguished from the bondage of the Law riveted by fear. The passage( like 1 Cor. x. 1-12; 2 Cor. iii. 6-18) is a striking instance of symbolical interpretation of the Old Testament( Gen. xxi. 1-14), not explaining away, but applying, the simple historical reality. He 76 able to cast out devils in the name of Jehovah, and of it alone. ( b) Then He goes on to paint the picture of the ceaseless war between Satan and Himself, " the strong man armed," and the stronger," ," his conqueror. In this war neutrality is impossible, and neglect of deliverance given brings back a sevenfold bondage;( c) the whole closes with the natural exclamation of a woman," Blessed is the womb that bare Thee;" and His answer( deeply instructive as to the true position and true blessedness of the Mother of the Lord, see Luke ii. 19)," Blessed they who hear the Word and keep it," in whom it becomes the engrafted word, able to save the soul"( Jas. i. 21). 66 66 who clings to the Law is, like Ishmael, a child of nature and bondage, a citizen only of the Jerusalem which now is, to be cast out of the family of God; the true Christian is, like Isaac, a child of promise and of the Spirit, a citizen and heir of the Jerusalem which is above. The quotation," Rejoice,"& c., is from Isa. liv. 1. The lesson is not only the promise of refreshment, but the warning against the spirit of legalism and Pharisaism, which is especially a snare of the watchful and selfdisciplined life. THE GOSPEL similarly( harmonizing with the name and idea of the Sunday) is the record of Our Lord's great miracle of refreshment to the 5,000 in the wilderness- the symbol of His boundless gifts of grace and blessing to the many wanderers THE FOURTH SUNDAY IN LENT. clean spirit is gone out of a man, he walketh through dry places, seeking rest; and finding none, he saith, I will return unto my house whence I came out. And when he cometh, he findeth it swept and garnished. Then goeth he and taketh to him seven other spirits more wicked than himself, and they enter in, and dwell there; and the last state of that man is worse than the first. And it came to pass, as he spake these things, a certain woman of the company lift up her voice, and said unto him, Blessed is the womb that bare thee, and the paps which thou hast sucked. But he said, Yea rather, blessed are they that hear the Word of God, and keep it. Sunday in Lent. Satan also be divided against himself, how shall his kingdom stand? because ye say, that I cast out devils through Beelzebub. And if I by Beelzebub cast out devils, by whom do your sons cast them out? therefore shall they be your judges. But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you. When a strong man armed keepeth his palace, his goods are in peace; but when a stronger than he shall come upon him, and overcome him, he taketh from him all his armour wherein he trusted, and divideth his spoils. He that is not with me is against me and he that gathereth not with me scattereth. When the unThe Fourth are the children of promise. But as then he that was born the flesh persecuted him that was born after the Spirit; even so it is now. Nevertheless, what saith the Scripture? Cast out the bondwoman and her son for the son ; of the bond- woman shall not be heir with the son of the free- woman. So then, brethren, we are The Epistle. Gal. 4. 21. TELL me, ye that desire to be not children of the bond- woman, but of JES under the ye hear the law? For it is written, that Abraham had two sons, the one by a bond- maid, the other by a free- woman. But he who was of the bond- woman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free; which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, The Gospel. St. John 6. 1. ESUS went over the sea of Galilee, which is the sea of Tiberias. And a great multitude followed him, because they saw his miracles which he did on them that were diseased. And Jesus went up into a mountain, and there he sat with his disciples. And the Passover, a feast of the Jews, was nigh. When Jesus then lift up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread, that these may eat?( And this he said to prove him; for he himself knew what he would do.) Philip answered him, Two hun dred penny- worth of bread is not sufficient for them, that every one of them may take a little. One of his disciples, Andrew, Simon Peter's brother, saith unto him, The Collect. IRANT, we beseech thee, Gmighty God, that we, who for our evil deeds do worthily deserve to be punished, by the comfort of thy grace may mercifully be relieved; through our Lord and Saviour Jesus Christ. Amen. 76 in the wilderness of this world. The miracle, wrought perhaps for the Passover- pilgrims to Jerusalem( see v. 4), evidently stirred men, more than any which went before, to hail Christ as the Prophet, and to" take Him by force to make Him King" ( v. 15). It alone is recorded by all four Evangelists, by St. John The Fifth Sunday in Kent, commonly called in old times PASSION SUNDAY, because of the anticipation of the Passion in the Epistle. THE COLLECT, however( a translation of the old Sarum Collect), has no special reference thereto, and is, indeed, only a shortened repetition of the Collect for the Second Sunday. obviously for the sake of the profound teaching which followed it. In the command to " gather up the fragments," we have the two- fold lesson of watchfulness that" nothing be lost" of His grace, and of encouragement" to gather up" by repentance what would otherwise be wasted. THE EPISTLE comes from that part of the Epistle to the Hebrews which deals with Our Lord's Sacrifice, as that of which all the Jewish sacrifices were but types.( a) The passage( vs. 1 -8) preceding it dwells on the contrast of the old and new Covenants, and on the entrance of the High Priest alone into the Holy of Holies yearly on the Day of Atonement. Our Epistle( b) describes Our Lord as the Great High Priest, entering once for all into the Holy Place of Heaven, through the tabernacle of His human body, by the Sacrifice of Himself; thus( c) having wrought an eternal redemption for us, purifying, not the outer, but the inner man, and atoning under the new Covenant for the transgressions which the old Covenant could not take away. In brief, we have here an almost com77 plete statement of the Atonement. THE GOSPEL seems to have no close connection with the Epistle, though it clearly refers to the First Lesson( Exod. iii.) retained from the Old Lectionary. It is the record of the close of Our Lord's discussions with the Jews at the Feast of Tabernacles( John vii.& viii.), in which He brings out, by an ascending climax, the revelation of His real nature. He begins with an assertion of His sinlessness, and of His claim to unlimited faith, which could be made by no mere man. This is met by accusation of heresy and infatuation, as exalting Him above all the prophets and above Abraham himself. But He continues unmoved the declaration that this honour is given Him not by Himself, but by God the Father, and that Abraham himself" rejoiced to see His day." Finally, in answer to a scoff of incredulity, He utters the supreme words," Before Abraham was born, I AM;" claiming the incommunicable name of JEHOVAH. To this there are but two answers- the stoning of the blasphemer and the adoration of the Godhead in Him. The Jews made the one; we cannot but make the other. THE FIFTH SUNDAY IN LENT. There is a lad here, which hath would. When they were filled, he five barley- loaves, and two small said unto his disciples, Gather up fishes: but what are they among the fragments that remain, that so many? And Jesus said, Make nothing be lost. Therefore they the men sit down. Now there was gathered them together, and filled much grass in the place. So the twelve baskets with the fragments men sat down, in number about of the five barley- loaves, which refive thousand. And Jesus took mained over and above unto them the loaves, and when he had given that had eaten. Then those men, thanks he distributed to the dis- when they had seen the miracle ciples, and the disciples to them that Jesus did, said, This is of a that were set down; and likewise truth that Prophet that should of the fishes as much as they come into the world. The Fifth Sunday in Lent. eth God's words; ye therefore hear them not, because ye are not of God. Then answered the Jews, and said unto him, Say we not well, that thou art a Samaritan, and hast a devil? Jesus answered, I have not a devil; but I honour my Father, and ye do dishonour me. And I seek not mine own glory; there is one that seeketh The Epistle. Heb. 9. 11. CHRIST being come an High and judgeth. Verily, verily, I say Priest things to come, by a greater and more perfect tabernacle, not made with hands; that is to say, not of this building; neither by the blood of goats and calves; but by his own blood he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh; how much more shall the blood of Christ, who through the eternal Spirit, offered himself without spot to God, purge your conscience from dead works to serve the living God? And for this cause he is the Mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance. you, saying, he shall never see death. Then said the Jews unto him, Now we know that thou hast a devil: Abraham is dead, and the prophets; and thou sayest, If a man keep my saying, he shall never taste of death. Art thou greater than our father Abraham, which is dead? and the prophets are dead: whom makest thou thyself? Jesus answered, If I honour myself, my honour is nothing; it is my Father that honoureth me, of whom ye say, that he is your God: yet ye have not known him; but I know him: and if I should say, I know him not, I shall be a liar like unto you; but I know him, and keep his saying. Your father Abraham rejoiced to see my day, and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, before Abraham was, I am. Then took they up stones to cast at him: but Jesus hid himself, and went out of the temple. The Collect. WE E beseech thee, Almighty God, mercifully to look upon thy people; that by thy great goodness they may be governed and preserved evermore, both in body and soul; through Jesus Christ our Lord. Amen. The Gospel. St. John 8. 46. ESUS said, Which of you convinceth me of sin? and if I say the truth, why do ye not believe me? He that is of God hear77 ( C) HOLY- WEEK, called also the" GREAT WEEK," the" INDULGENCE WEEK( from Its obthe great Absolution at Easter), and" PASSION WEEK." servance, like that of Easter, is probably of very early date; and, while it brings to a climax the penitence and self- discipline of Lent, it naturally absorbs both into the adoring contemplation of the Passion and Resurrection of Our Lord. The Sunday next before Easter, commonly called PALM SUNDAY, practical exhortation to love in commemoration of the triumphal Entry of Our Lord, which ( from John xii. 1, 12) was reckoned as corresponding to this day. Both in the East and West there was on this day an ancient ceremony of" Blessing" and distributing" of the Palms," considered both as a commemoration, and as a symbol of our taking up the badge of discipleship, with Ex. xv. 27- xvi. 7& Matt. xxii. 9 as Lessons. This was disused in 1549, and no trace of the commemoration, from which the day derives its popular name, was left in the Epistle or Gospel. In the Proper Second Lessons for Evensong however( Luke xix. 28-48; xx. 9 -21) the Triumphal Entry, and the first acts and words of the Holy Week, are recorded. THE COLLECT is translated with slight variation from the old Sarum Collect. It is notable that it puts before us the double humiliation of Our Lord, of which the Epistle speaks, not in its mystery, as belonging to Him alone, but as an example to us, showing the way of humility and patience, in which we are so to follow Him as to partake of the glory of His Resurrection. THE EPISTLE is that priceless passage in the Epistle to the Philippians, in which, from a 78 and humility as" the mind of Christ Jesus," St. Paul bursts forth into what may be called a glorious CREED OF JESUS CHRIST: first( a) describing Him in His own Nature, as being from the beginning" in the form," that is, the Nature," of God;" next( 6) dwelling on the Incarnation, in which," not counting this equality with God as a prize to be clutched at"( for such is the true rendering), He stripped Himself of glory, took on Him the nature of a servant, and even the likeness of sinful men; then( c), passing from this to the second humiliation, the acceptance for us of death, and that the death of the Cross: lastly( d) describing the exaltation of His humanity to the unapproachable glory of Heaven, so that in His Name all created being should bow the knee. It contains in brief the whole doctrine of Christ, and seems to warn us, in contemplating the pathetic history of the Passion, never to disconnect it from the thought of the true Godhead and eternal glory of the Great Sufferer. THE GOSPEL, till 1661, included the whole" Passion of St. Matthew"( Mat. xxvi.& xxvii). Now the former chapter has become the Second Lesson, and the latter the Gospel. A careful study of the four The Sunday next before Easter. silver in the temple, and departed, The Collect. ALMIGHTY and everlasting and went and hanged himself. And the chief priests took God, who, of towards mankind, hast sent thy Son, our Saviour Jesus Christ, to take upon him our flesh, and to suffer death upon the cross, that all mankind should follow the example of his great humility; Mercifully grant, that we may both follow the example of his patience, and also be made partakers of his resurrection; through the same Jesus Christ our Lord. Amen. pieces, and said, It is not lawful for to put them into the treasury, because it is the price of blood. And they took counsel, and bought with them the potter's field, to bury strangers in. Wherefore that field was called, The field of blood, unto this day.( Then was fulfilled that which was spoken by Jeremy the prophet, saying, And they took the thirty pieces of silver, the price of him that was valued, whom they of the children of Israel did value, and gave them for the potter's field, as the Lord appointed me.) And Jesus stood before the governour; and the governour asked him, saying, Art thou the King of the Jews? And Jesus said unto him, Thou sayest. And when he was accused of the chief priests and elders, he answered nothing. Then saith Pilate unto him, Hearest thou not how many things they witness against thee? And he answered him to never a word, insomuch that the governour marvelled greatly. Now at that feast the governour was wont to release unto the people a prisoner, whom they would. And they had then a notable prisoner, called Barabbas. ThereThe Epistle. Phil. 2. 5. LE ET this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also hath highly exalted him, and given him a Name which is above every name; that at the Name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every tongue should confess that Jesus Christ is Lord, to the glory of God the Father. The Gospel. St. Matth. 27. 1. W HEN the morning was come, all the chief priests and elders of the people took counsel against Jesus, to put him to death. And when they had bound him, they led him away, and delivered him to Pontius Pilate the governour. Then Judas who had betrayed him, when he saw that he was condemned, repented himself, and brought again the thirty pieces of silver to the chief priests and elders, saying, I have sinned, in that I have betrayed the innocent blood. And they said, What is that to us? see thou to that. And he cast down the pieces of 78 fore when they were gathered together, Pilate said unto them, Whom will ye that I release unto you? Barabbas, or Jesus which is called Christ? For he knew that for envy they had delivered him. When he was set down on the judgment- seat, his wife sent unto him, saying, Have thou nothing to do with that just man: for I have suffered many things this day in a dream because of him. But the chief priests and elders persuaded the multitude that they should ask Barabbas, and destroy Jesus. The governour answered and said unto them, Whether of the twain will ye that I release unto you? They said, Barabbas. Pilate saith unto them, What F Gospel narratives will show that they give three distinct pictures of the Passion. The first is drawn by St. Matthew and St. Mark, whose narratives, with the exception of a few details peculiar to each, are virtually one, seeming to represent the Passion as it might have been seen by one who stood afar off in the crowd. The second is that of St. Luke, which, having up to the time of the trial before Pilate nearly coincided with St. Matthew and St. Mark, suddenly changes to a narrative full of peculiar details, such as could be known only to one who stood near the Cross. The third is that of St. John, who( as we know) was at the foot of the Cross itself, and who ( in accordance with the character of his Gospel as a Supplemental Gospel") fills up the other narratives with peculiar and characteristic details. 66 This Gospel is the second part of the general outline narrative of St. Matthew. It tells us( a) of the delivery of Our Lord by the Sanhedrim to Pilate;( b) the remorse of Judas, mocked by the chief priests, his suicide, and the destination assigned to the thirty pieces of silver as the price of blood. This section is peculiar to St. Matthew, and the quotation presents some critical difficulty, for it only resembles( and this not very closely) a passage not in Jeremiah, but in Zechariah ( xi. 12, 13).* Then( c) passing to the tribunal of Pilate outside the palace( see John xviii. 28, 29), it notices only the one question," Art Thou the King of the Jews?" Our Lord's assent, and subsequent silence; and goes on at once to the attempt of Pilate to release Him, the dream of Pilate's wife ( peculiar to St. Matthew), the rejection by the people, and ( again peculiar to St. Matthew) Pilate's washing his hands, and the cry," His blood be on us and our children;"( d) afterwards entering, or looking into, the Prætorium, it describes the scourging, the mocking, the scarlet robe, and the crown of thorns;( e) next, briefly noticing the pressing of Simon of Cyrene, it narrates the coming to Golgotha, the offer of the vinegar and gall, the parting His garments, the superscription, and the guard round the Cross; ( f) during the Crucifixion itself it records the taunts of the people, of the chief priests( remarkably coinciding with Ps. xxii. 8), and of the robbers crucified with Him: and then the darkness overhanging the land, and the one bitter cry( quoting Ps. xxii. 1) which rang out from it; lastly, the giving Him the vinegar( which brought with it death), the second loud cry, and the death itself.( g) Finally, it relates the signs which marked the death of the Lord, the rending of the veil, significant of the opening of the access to God and( peculiar to St. Matthew's record) the earthquake opening * In the Old Latin Version, and in some of the Fathers, the reading is simply by the prophet;" and it has been thought that" Jeremiah" is the gloss of some copyist, remembering confusedly Jer. xviii and xix. It is notable that the passage occurs in that part of our book of Zechariah which, by the strongest internal evidence, is referred to the age of Jeremiah, the eve of the Captivity; and St. Jerome declares that he had seen the quotation in an apocryphal" book of Jeremiah, which may perhaps mean a writing of Jeremiah not included in the book bearing his name. 79 THE SUNDAY NEXT BEFORE EASTER. shall I do then with Jesus, which is called Christ? They all say unto him, Let him be crucified. And the governour said, Why, what evil hath he done? But they cried out the more, saying, Let him be crucified. When Pilate saw that he could prevail nothing, but that rather a tumult was made, he took water, and washed his hands before the multitude, saying, I am innocent of the blood of this just person: see ye to it. Then answered all the people, and said, His blood be on us, and on our children. Then released he Barabbas unto them: and when he had scourged Jesus he delivered him to be crucified. Then the soldiers of the governour took Jesus into the common hall, and gathered unto him the whole band of soldiers. And they stripped him, and put on him a scarlet rob And when they had platted a crown of thorns they put it upon his head, and a reed in his right hand and they bowed the knee before him, and mocked him, saying, Hail, King of the Jews. And they spit upon him, and took the reed, and smote him on the head. And after that they had mocked him they took the robe off from him, and put his own raiment on him, and led him away to crucify him. And as they came out they found a man of Cyrene, Simon by name; him they compelled to bear his cross. And when they were come unto a place called Golgotha, that is to say, a place of a skull, they gave him vinegar to drink mingled with gall: and when he had tasted thereof, he would not drink. And they crucified him, and parted his garments, casting lots that it might be fulfilled, which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots. And sitting down they watched him there; and set up over his head his accusation written, THIS IS JESUS THE KING OF THE JEWS. Then were there two thieves crucified with him; one on the right hand, and another on the left. And they that passed by reviled him, wagging their heads, and saying, Thou that destroyest the temple, and buildest it in three days, save thyself: if thou be the Son of God, come down from the cross. Likewise also the chief priests mocking him, with the scribes and elders said, He saved others, himself he cannot save: if he be the King of Israel, let him now come down from the cross, and we will believe him. He trusted in God; let him deliver him now, if he will have him: for he said, I am the Son of God. The thieves also, which were crucified with him, cast the same in his teeth. Now from the sixth hour there was darkness over all the land unto the ninth hour. And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me? Some of them that stood there, when they heard that, said, This man calleth for Elias. And straightway one of them ran, and took a spunge, and filled it with vinegar, and put it on a reed, and gave him to drink. The rest said, Let be, let us see whether Elias will come to save him. Jesus, when he had cried again with a loud voice, yielded up the ghost. And behold, the vail of the temple was rent in twain from the top to the bottom, and the earth did quake, and the rocks rent, and the graves were opened, and many bodies of saints which slept arose, and came out of the graves after his resurrection, and went into the holy city, and appeared unto many. Now when the centurion, and they that were with him, watching Jesus, saw the earthquake, and those things that were done, they feared greatly, saying, Truly this was the Son of God. 79 the graves, and the rising( for a time?) of the dead after His Resurrection, the symbol and earnest of the great Resurrection of the future. Throughout, the history is of the Passion in its main visible features, with none of the more solemn and pathetic details, as it might appear to one kept at a distance by the soldiers, mingling with the crowd, and not daring to associate himself with the Sufferer. Monday before Easter. THE EPISTLE( substituted in 1549 for Is. 1. 5-10) is one of the most magnificent passages in Isaiah, describing the Redeemer, not as a Sufferer, but as a Conqueror and Avenger. It opens( a) with a picture of One( vs. 1-6) coming from the vanquished stronghold of Edom, who, in answer to the prophet's enquiry who He is, and why He comes with garments dyed in blood, proclaims Himself the Righteous Saviour of His people, avenging their helplessness on their heathenoppressors, because the day of Redemption is come. To this succeeds( b) the answer of the Prophet in the name of the people( vs. 7--14), praising God for His lovingkindness and mercy, declaring that in their affliction He was afflicted, and was ever ready to save, acknowledging their sins and the following chastisement, but believing still in His remembrance of the Covenant with Moses, and of His tender care of them in the days of old. Finally( c) he turns to prayer, that God would look down upon them, outcasts though they are; that He would call them back from their wanderings and hardness of heart; that He would no longer treat them( for this is the true sense of the original) as" those over whom He never bare rule, those who are not called by His Name." 80 The whole is especially notable here as turning the thoughts to the Second Coming of Christ, which He Himself foretold in the hour of His rejection( Mark xiv. 61, 62). THE GOSPEL is the first part of the" Passion of St. Mark" up to the condemnation of Our Lord. 66 It agrees almost exactly throu out with the record of St. Matthew, but adds( as is usual with St. Mark) some of the graphic touches which mark eye- witness, as, for example( in v. 13), the man bearing a pitcher of water;"( in v. 30) " the cock crowing twice;"( in vs. 51, 52) the curious episode of the young man who fled away naked;( in v. 54) Peter's" warmSome ing himself at the fire." of these appear also in the narrative of St. Luke. ( a) As in the other Evangelists, the narrative begins with the FEAST AT BETHANY, which, as we learn from St. John( xii. 1), took place before the triumphal Entry, but which appears to be noticed here because the rebuke of Judas ( see John xii. 7) for the cavil against the woman( Mary, the sister of Lazarus) probably first suggested the Betrayal, now plotted with the chief priests. Our Lord's commendation is Monday before Easter. of Moses, with his glorious arm, dividing the water before them, to make himself an everlasting Name? that led them through the deep as an horse in the wilderness, that they should not stumble? As a beast goeth down into the valley, the Spirit of the Lord caused him to rest: so didst thou lead thy people, to make thyself a glorious Name. Look down from heaven, and behold from the habitation of thy holiness, and of thy glory: where is thy zeal, and thy strength, the sounding of thy bowels, and of thy mercies towards me? Are they restrained? Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: Thou, O Lord, art our Father, our Redeemer, thy Name is from everlasting. O Lord, why hast thou made us to err from thy ways? and hardened our hearts from thy fear? Return for thy servants' sake, the tribes of thine inheritance. The people of thy holiness have possessed it but a little while: our adversaries have trodden down thy sanctuary. We are thine: thou never barest rule over them; they were not called by thy Name. The Gospel. St. Mark 14. 1. W save. For the Epistle. Isaiah 63. 1. THO is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to Wherefor art thou red in thine apparel, and thy garments like him that treadeth in the winefat? I have trodden the wine- press alone, and of the people there was none with me: for I will tread them in mine anger, and trample them in my fury, and their blood shall be sprinkled upon my garments, and I will stain all my raiment. For the day of vengeance is in mine heart, and the year of my redeemed is come. And I looked, and there was none to help; and I wondered that there was none to uphold: therefore mine own arm brought salvation unto me, and my fury it upheld me. And I will tread down the people in mine anger, and make them drunk in my fury, and I will bring down their strength to the earth. I will mention the lovingkindnesses of the Lord, and the praises of the Lord, according to all that the Lord hath bestowed on us, and the great goodness towards the house of Israel, which he hath AFTER two days was the on to his mercies, and according to the multitude of his loving- kindnesses. For he said, Surely they are my people, children that will not lie: so he was their Saviour. In all their affliction he was afflicted, and the angel of his presence saved them in his love, and in his pity, he redeemed them, and he bare them, and carried them all the days of old. But they rebelled, and vexed his Holy Spirit; therefore he was turned to be their enemy, and he fought against them. Then he remembered the days of old, Moses and his people, saying, Where is he that brought them up out of the sea with the shepherd of his flock? where is he that put his Holy Spirit within him? that led them by the right hand feast of the and of unleavened bread: and the chief priests and the scribes sought how they might take him by craft, and put him to death. But they said, Not on the feast- day, lest there be an uproar of the people. And being in Bethany, in the house of Simon the leper, as he sat at meat, there came a woman having an alabaster box of ointment of spikenard, very precious; and she brake the box, and poured it on his head. And there were some that had indignation within themselves, and said, Why was this waste of the ointment made? for it might have been sold for more than three hundred pence, and have been given to the poor: and they murmured against her. And Jesus said, Let her alone; why trouble ye her? 80 of her loving delight in sacrifice, offering to Him without calculation of her best. It institutes no comparison in principle between the direct service of honour to Him and the service to the poor, His representatives ( Matt. xxv. 40). ( b) The next scene is the celebration of the PASSOVER FEAST, in which( from comparison with John xiii. 1, 29& xviii. 28 & xix. 14, 42) it seems clear that Our Lord anticipated the ordinary time, whether by Galilean custom or for some special reason of His own( see Luke xxii. 15). Here we have the prediction of the Betrayal, of the flight of the disciples, and the denial of St. Peter( the quotation is from Zech. xiii. 7); and the Institution of the Holy Communion, explaining the mysterious predictions of a year before( John vi. 53-58), shewing what it is to eat the flesh and drink the blood of the Son of Man," superseding the Paschal Feast, which had hallowed the old Covenant, by the better Feast which hallows the New. ( e) Thence we pass to the AGONY IN GETHSEMANE- the shrinking of His human will from the Passion of body, soul, and spirit, and the bowing it by spiritual struggle to the Will of the Father.( In comparison with Matt xxvi. 39, 42, we see that St. Mark's narrative does not mark the subtle and instructive distinction between the first and second utterance of Our Lord.) We note also the failure of the disciples, in the" weakness of the flesh," leaving Him to the loneliness, with which He pathetically re81 proaches all, and the eager St. Peter especially; the sad irony of the last words," Sleep on now, and take your rest;" and the calm( as of victory) in the readiness to meet death," Rise, let us be going." ( d) Immediately follows the BETRAYAL by the Judas- kiss of unspeakable treachery, the sudden attempt of St. Peter to resist, the remonstrance with His enemies, and the flight of the disciples. Then he is led away from the darkness of the Valley of Kedron up by the moonlit path to the gates of Jerusalem. Here occurs the peculiar episode, which, both in its picturesqueness and its apparent triviality, marks the vivid story of an ness. Who the young man was, and why he followed with only the linen cloth round his naked body, we know not. Conjecture makes him St. Mark himself, Lazarus, or Simon of Bethany. ( e) The record of the CONDEMNATION BEFORE THE SANHEDRIM agrees almost exactly with St. Matthew, except that St. Matthew( xxvi. 63) supplies the solemn adjuration of the High Priest, under which Our Lord breaks the silence hitherto kept, in spite of the repeated false witness and previous question. Here it is notable that St. John's Gospel( ii. 19 -21) alone explains the accusation about the Temple-- a perversion of words actually uttered by Our Lord. The answer of Our Lord-" I am"-is absolutely explicit in claim of Messiahship, and the words following clearly allude to the celebrated vision of Daniel MONDAY BEFORE EASTER. she hath wrought a good work on me: for ye have the poor with you always, and whensoever ye will ye may do them good; but me ye have not always. She hath done what she could; she is come aforehand to anoint my body to the burying. Verily I say unto you, Wheresoever this Gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her. And Judas Iscariot, one of the twelve, went unto the chief priests to betray him unto them. And when they heard it they were glad, and promised to give him money. And he sought how he might conveniently betray him. And the first day of unleavened bread, when they killed the passover, his disciples said unto him, Where wilt thou that we go and prepare, that thou mayest eat the passover? And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water; follow him: And wheresoever he shall go in, say ye to the good- man of the house, The Master saith, Where is the guest- chamber, where I shall eat the passover with my disciples? And he will shew you a large upper- room furnished, and prepared: there make ready for us. And his disciples went forth, and came into the city, and found as he had said unto them and they made ready the passover. and in the evening he cometh with the twelve. And as they sat, and did eat, Jesus said, Verily I say unto you, One of you which eateth with me shall betray me. And they began to be sorrowful, and to say unto him one by one, Is it I? and another said, Is it I? And he answered and said unto them, It is one of the twelve that dippeth with me in the dish. The Son of Man indeed goeth, as it is written of him: but woe to that man by whom the Son of Man is betrayed: good were it for that man if he had never been born. And as they did eat, Jesus took bread, and blessed, and brake it and gave to them, and said, Take, eat: this is my body. And he took the cup, and when he had given thanks he gave it to them: and they all drank of it. And he said unto them, This is my blood of the new testament, which is shed for many. Verily I say unto you, I will drink no more of the fruit of the vine, until that day that I drink it new in the Kingdom of God. And when they had sung an hymn they went out into the mount of Olives. And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered. But, after that I am risen, I will go before you into Galilee. But Peter said unto him, Although all shall be offended, yet will not I. And Jesus saith unto him, Verily I say unto thee, That this day, even in this night, before the cock crow twice, thou shalt deny me thrice. But he spake the more vehemently, If I should die with thee, I will not deny thee in any wise. Likewise also said they all. And they came to a place which was named Gethsemane: and he saith to his disciples, Sit ye here, while I shall pray. And he taketh with him Peter, and James, and John, and began to be sore amazed, and to be very heavy, and saith unto them, My soul is exceeding sorrowful unto death; tarry ye here, and watch. And he went forward a little, and fell on the ground, and prayed, that, if it were possible, the hour might pass from him. And he said, Abba, Father, all things are possible unto thee; take away this cup from me; nevertheless, not what I will, but what thou wilt. And he cometh and findeth them sleeping, and saith unto Peter, Simon, sleepest thou? couldest not thou watch one hour? Watch ye and pray, lest ye enter into temptation: the spirit truly is ready, but the flesh is weak. And again he went away 81 ور ( vii. 13, 14) of" the Son of Man " brought to the Ancient of Days," and invested with the universal and eternal Kingdom. thew. We note, as singularly true to human nature, that each denial was( so to speak) forced, by his shrinking from confession of discipleship, and by previous denials; that each became more hardened and emphatic, even to perjury; and that the revulsion of feeling, when it did come, came at selections from the Lamentations of Jeremiah, uttered over the suffering and shame of the Holy City, as trodden down by her triumphant enemies. So far as they speak only of suffering, they are applied to the Great Sufferer; so far as they confess sin and call to repentance, they apply to us whose sins nailed Him to the Cross. The Second Lessons( John xiv. 1-15, 15-31) begin Our Lord's last discourse to His disciples,( a) declaring His departure to prepare a place for them;"( b) manifesting Himself as the" Way, the Truth, and the Life," so that, in once and with overwhelming seeing Him they see the Father; power. ( c) promising His Presence and the Presence of the Father with them through the gift of the Comforter; and( d) thus leaving them His peace for ever. ( f) Lastly, we have the record of the DENIAL OF ST. PETER, agreeing almost word for word with the narrative of St. MatTHE PROPER LESSONS from the Old Testament( Lam. i. 115; ii. 13-22) begin a series of 82 MONDAY BEFORE EASTER. and prayed, and spake the same words. And when he returned he found them asleep again,( for their eyes were heavy,) neither wist they what to answer him. And he cometh the third time, and saith unto them, Sleep on now, and take your rest: it is enough, the hour is come; behold, the Son of Man is betrayed into the hands of sinners. Rise up, let us go; lo, he that betrayeth me is at hand. And immediately, while he yet spake, cometh Judas, one of the twelve, and with him a great multitude with swords and staves, from the chief priests, and the scribes, and the elders. And he that betrayed him had given them a token, saying, Whomsoever I shall kiss, that same is he; take him, and lead him away safely. And as soon as he was come he goeth straightway to him, and saith, Master, master; and kissed him. And they laid their hands on him, and took him. And one of them that stood by drew a sword, and smote a servant of the high priest, and cut off his ear. And Jesus answered, and said unto them, Are ye come out as against a thief, with swords and with staves, to take me? I was daily with you in the temple teaching, and ye took me not: but the Scriptures must be fulfilled. And they all forsook him, and fled. And there followed him a certain young man, having a linen cloth cast about his naked body; and the young men laid hold on him: and he left the linen cloth, and fled from them naked. And they led Jesus away to the high priest: and with him were assembled all the chief priests, and the elders, and the scribes. And Peter followed him afar off, even into the palace of the high priest; and he sat with the servants, and warmed himself at the fire. And the chief priests and all the council sought for witness against Jesus to put him to death; and found none. For many bare false witness against him, but their witness agreed not thought thereon, he wept. F5 together. And there arose certain, and bare false witness against him, saying, We heard him say, I will destroy this temple that is made with hands, and within three days I will build another made without hands. But neither so did their witness agree together. And the high priest stood up in the midst, and asked Jesus, saying, Answerest thou nothing? what is it which these witness against thee? But he held his peace, and answered nothing. Again the high priest asked him, and said unto him, Art thou the Christ, the Son of the Blessed? And Jesus said, I am; and ye shall see the Son of Man sitting on the right hand of power, and coming in the clouds of heaven. Then the high priest rent his clothes, and saith, What need we any further witnesses? ye have heard the blasphemy: what think ye? And they all condemned him to be guilty of death. And some began to spit on him, and to cover his face, and to buffet him, and to say unto him, Prophesy: and the servants did strike him with the palms of their hands. And as Peter was beneath in the palace there cometh one of the maids of the high priest; and when she saw Peter warming himself she looked upon him, and said, And thou also wast with Jesus of Nazareth. But he denied, saying, I know not, neither understand I what thou sayest. And he went out into the porch; and the cock crew. And a maid saw him again, and began to say to them that stood by, This is one of them. And he denied it again. And a little after, they that stood by said again to Peter, Surely thou art one of them; for thou art a Galilean, and thy speech agreeth thereto. But he began to curse and to swear, saying, I know not this man of whom ye speak. And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he 23 Tuesday before Easter. THE EPISTLE( Is. 1. 5-11) stands in marked contrast with the preceding, for it depicts the Suffering Servant of the Lord throughout; first( a),( vs. 5, 6), in His obedience, willingly enduring suffering and insult; next( b), vs. 7-9), in His calm and perfect confidence that God will justify Him, and that His enemies shall fade and vanish away; lastly( c),( vs. 10, 11), the message comes to those who, walking in obedience and godly fear, have yet no light; it bids them wait for God's good time, and warns them that those who kindle a light of their own devising shall lie down in shame and sorrow. The application to the Great Sufferer of Calvary, and to those who take up their cross and follow Him, is plain and obvious. THE GOSPEL, the second part of the Passion of St. Mark, should be compared throughout with the Gospel of Palm Sunday from St. Matthew. With this it closely coincides, but is briefer -in fact, is the briefest and simplest history of the Passion. It adds, however, a few independent details- in v. 7, the fact that Barabbas had committed bloodshed in the insurrection; in v. 21, that Simon was 66 the father of Alexander and Rufus" ( see Rom. xvi. 13); in v. 25, that the Crucifixion began at the third hour;" while it omits several details given by St. 83 66 Matthew- the repentance and suicide of Judas( xxvi. 3-9), the dream of Pilate's wife( v. 19), and the washing of his hands( vs. 24, 25); and the greater signs following upon the death of the Lord ( vs. 51, 52). We may note that what St. Matthew calls a 66 let robe," St. Mark with greater minuteness describes as 66 purple," which is not what we call by that name, but the bright scarlet of royalty. scarTHE PROPER LESSONS Continue those of the preceding day. The First Lessons( Lam. iii. 1-34, 34-66) form the central portion of the Lamentations, bringing out most clearly the great characteristics of the book,-first, the deep sense of suffering, of contempt from man, of desolation before God; next, the confession of unworthiness and sin; and, lastly, in spite of all, the continuance of hope, and confidence in the mercy of God. The Second Lessons( John xv. 1-11, 14-27), carry on Our Lord's last discourse to His Apostles,( a) bringing out in the Parable of the Vine their unity with Him, with its fruit of a love like His to all mankind;( b) warning them of the hatred and persecution which, like Him, they have to expect from the world: ( c) and ending in the renewed promise of the Comforter, by whose witness to Christ they also shall be enabled to bear witness. Tuesday before Easter. For the Epistle. Isaiah 50. 5. mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting. For the Lord God will help me, therefore shall I not be confounded: there fore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? Let us stand together; who is mine adversary? let him come near to me. Behold, the Lord God will help me; who is he that shall condemn me? Lo, they all shall wax old as a garment: the moth shall eat them up. Who is among you that feareth the Lord, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the Name of the Lord, and stay upon his God. Behold, all ye that kindle a fire, that compass yourselves about with sparks; walk in the light of your fire, and in the sparks that ye have kindled. This shall ye have of mine hand, ye shall lie down in sorrow. The Gospel. St. Mark 15. 1. ND straightway in the mornA a consultation with the elders, and scribes, and the whole council, and bound Jesus, and carried him away, and delivered him to Pilate. And Pilate asked him, Art thou the King of the Jews? And he answering said unto him, Thou sayest it. And the chief priests accused him of many things: but he answered nothing. And Pilate asked him again, saying, Answerest thou nothing? behold how many things they witness against thee. But Jesus yet answered nothing: so that Pilate marvelled. Now at that feast he released unto them one prisoner, whomsoever they desired. And there was one named Barabbas, which lay bound with them that had made insurrection with him, who had committed murder in the insurrection. aloud, began to desire him to do as he had ever done unto them. But Pilate answered them, saying, Will ye that I release unto you the King of the Jews? For he knew that the chief priests had delivered him for envy. But the chief priests moved the people, that he should rather release Barabbas unto them. And Pilate answered, and said again unto them, What will ye then that I shall do unto him whom ye call the King of the Jews? And they cried out again, Crucify him. Then Pilate said unto them, Why, what evil hath he done? And they cried out the more exceedingly, Crucify him. And so Pilate, willing to content the people, released Barabbas unto them, and delivered Jesus, when he had scourged him, to be crucified. And the soldiers led him away into the hall, called Prætorium; and they call together the whole band. And they clothed him with purple, and platted a crown of thorns, and put it about his head: and began to salute him, Hail, King of the Jews. And they smote him on the head with a reed, and did spit upon him, and bowing their knees worshipped him. And when they had mocked him they took off the purple from him, and put his own clothes on him, and led him out to crucify him. And they compel one Simon a Cyrenian, who passed by, coming out of the country, the father of Alexander and Rufus, to bear his cross. And they bring him unto the place Golgotha, which is, being interpreted, The place of a scull. And they gave him to drink wine mingled with myrrh; but he received it not. And when they had crucified him they parted his garments, casting lots upon them, what every man should take. And it was the third hour, and they crucified him. And the superscription of his accusation was written over, THE KING OF THE JEWS. And with him they crucify two thieves, the one on his 83 Wednesday before Easter. THE EFISTLE, as a whole, is plain in its meaning, carrying on the contrast of the first and second Covenants, brought out in the Gospel for Fifth Sunday in Lent; dwelling on the consecration by blood of the solemn Covenant of God with Israel under Mount Sinai( Ex. xxiv. 58), and of the Tabernacle and the Priests( Lev. viii.); then contrasting with this blood of bulls and goats, constantly offered, and availing only to cleanse ceremonially the earthly copies of heavenly things, the blood of Christ offered by Himself, on His entry for us once for all into the Holiest Place of Heaven itself, there to remain till He comes again, to complete the salvation which He has won. But the first clause, both in translation and idea, is difficult. The word rendered" testament" is the same which has been throughout translated" covenant"( see Heb. viii. 6- ix. 15); and the proper idea of a testament, as the will of a 84 dying person, seems to have no connection with the Covenant of God at all. Probably, on the whole, it is best to render them literally," Where a covenant is" ( between God and sinners as such)" there must be brought forward"( or represented)" the death of the covenanting person; for a covenant has force over the dead; for doth it ever avail while he that made it liveth?" The reference will then be to the sacrifice of the sin- offering, representing the covenanter with God as really dead before Him in penalty of sin, and by death of the victim delivering him through the mercy of God, and restoring him to unity with God. The coherence with all that goes before and follows will thus be maintained. THE GOSPEL is the first part of the" Passion of St. Luke," and should be compared carefully with the narratives of St. Mat WEDNESDAY BEFORE EASTER. Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me? And some of them that stood by, when they heard it, said, Behold, he calleth Elias. And one ran and filled a spunge full of vinegar, and put it on a reed, and gave him to drink, sayright hand, and the other on his left. And the scripture was fulfilled, which saith, And he was numbered with the transgressors. And they that passed by railed on him, wagging their heads, and saying, Ah, thou that destroyest the temple, and buildest it in three days, save thyself, and come down from the cross. Likewise also the chief priests mocking said among them- ing, Let alone; let us see whether selves, with the scribes, He saved others; himself he cannot save. Let Christ the King of Israel descend now from the cross, that we may see and believe. And they that were crucified with him reviled him. And when the sixth hour was come, there was darkness over the whole land until the ninth hour. And at the ninth hour Elias will come to take him down. And Jesus cried with a loud voice, and gave up the ghost. And the vail of the temple was rent in twain from the top to the bottom. And when the centurion, which stood over against him, saw that he so cried out, and gave up the ghost, he said, Truly this man was the Son of God. Wednesday The Epistle. Heb. 9. 16. must also of necessity be the death of the testator: for a testament is of force after men are dead; otherwise it is of no strength at all whilst the testator liveth. Whereupon, neither the first testament was dedicated without blood: for when Moses had spoken every precept to all the people, according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book, and all the people, saying, This is the blood of the testament, which God hath unto over, he sprinkled with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood; and without shedding of blood is no remission. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these. For Christ is not entered into the holy places made with hands, which are the figures of the true, but into heaven itself, now to appear in the presence of God for before Easter. us; nor yet that he should offer as priest entereth into the holy place every year with blood of others: for then must he often have suffered since the foundation of the world; but now once in the end of the world hath he appeared to put away sin by the sacrifice of himself. And as it is appointed unto men once to die, but after this the judgment: so Christ was once offered to bear the sins of many; and unto them that look for him shall he appear the second time without sin unto salvation. The Gospel. St. Luke 22. 1. NOW the feast of unleavened bread drew nigh, which is called the Passover. And the chief priests and scribes sought how they might kill him; for they feared the people. Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve. And he went his way, and communed with the chief priests and captains, how he might betray him unto them. And they were glad, and covenanted to give him money. And he promised, and sought opportunity to betray him unto them in the absence of the multitude. Then came the day of unleavened 84 thew and St. Mark, with which, on the whole, it agrees closely, not however without many notable omissions and insertions. Like the Third Gospel generally, this narrative of St. Luke is marked by special beauty and depth of pathos. Following the same divisions as in the Gospel for Monday before Easter, we observe that ,( a) THE FEAST AT BETHANY is altogether omitted, and the resolution of Judas to betray his Master referred simply to the temptation of Satan, without notice of the occasion which may first have suggested it. ( b) THE PASSOVER FEAST is described with special fulnessOur Lord's earnest desire to eat it with them, which may be connected with His apparent anticipation of the ordinary time; His refusal to drink of the Paschal Cup at Supper, in anticipation of the" new wine" of the Kingdom of God; the fact that, only when the last Paschal Supper was over, did he break the bread and give the cup to His disciples. Moreover, in the Institution of the Holy Communion St. Luke adds the important words, " This do in remembrance of Me"( or literally," so as to be My memorial"); containing the authority for that continual celebration," till He comes"( 1 Cor. xi. 26); which supersedes the ancient" memorial" of the Passover. It is remarkable that St. Luke's account agrees almost verbally with the record given by St. Paul( 1 Cor. xi. 23-25). Again, in the discourse after the Supper, St. Luke alone tells us of the strife for greatness in His Kingdom among the disciples, 85 which is at once rebuked by Our Lord's own example, becoming the Law of that Kingdom on earth, and which yet in its highest aspiration is satisfied by the promise of the" twelve thrones" in the Kingdom of Glory. The phrase," I am among you as he that serveth," is curiously explained by the washing the disciples' feet just over, which is recorded to us only by St. John ( John xiii. 1-17). From St. Luke again we read of the command to provide for their own needs and safety( in contradistinction to the practice of their former mission), and of the unintelligent literalism of obedience in the Apostles in respect of the " two swords," which explains how St. Peter came to be armed in Gethsemane. ( c) In relation to the AGONY St. Luke( the physician) alone tells us of the bloody sweat wrung forth in the intensity of mental struggle, and of the Angel sent down( as at the Temptation) to minister to Him. ( d) In the BETRAYAL we read here of Our Lord's reproof to the traitor," Judas, betrayest thou the Son of Man with a kiss?" and of his healing the ear of the wounded servant by an act of mercy, which in the turmoil probably the sufferer alone knew. ( e) The record of the CONDEMNATION is briefer, omitting the testimony of the false witnesses. ( f) The story of the DENIAL OF ST. PETER varies in detail from the others, and contains WEDNESDAY BEFORE EASTER. bread, when the passover must be killed. And he sent Peter and John, saying, Go and prepare us the passover, that we may eat. And they said unto him, Where wilt thou that we prepare? And he said unto them, Behold, when ye are entered into the city, there shall a man meet you, bearing a pitcher of water; follow him into the house where he entereth in. And ye shall say unto the goodman of the house, The Master saith unto thee, Where is the guest- chamber, where I shall eat the passover with my disciples? And he shall shew you a large upper- room furnished; there make ready. And they went, and found as he had said unto them: and they made ready the passover. And when the hour was come he sat down, and the twelve Apostles with him. And he said unto them, With desire I have desired to eat this passover with you before I suffer for I say unto you, I will not any more eat thereof, until it be fulfilled in the Kingdom of God. And he took the cup, and gave thanks, and said, Take this, and divide it among yourselves. For I say unto you, I will not drink of the fruit of the vine, until the Kingdom of God shall come. And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body, which is given for you: this do in remembrance of me. Likewise also the cup after supper, saying, This cup is the new testament in my blood, which is shed for you. But behold, the hand of him that betrayeth Ime is with me on the table. And truly the Son of Man goeth as it was determined; but woe unto that man by whom he is betrayed. And they began to enquire among themselves, which of them it was that should do this thing. And there was also a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them, and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. Ye are they which have continued with me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones, judging the twelve tribes of Israel. And the Lord said, Simon, Simon, behold, Satan hath desired to have you, that he may sift you as wheat: but I have prayed for thee, that thy faith fail not; and when thou art converted, strengthen thy brethren. And he said unto him, Lord, I am ready to go with thee both into prison and to death. And he said, I tell thee, Peter, the cock shall not crow this day, before that thou shalt thrice deny that thou knowest me. And he said unto them, When I sent you without purse, and scrip, and shoes, lacked ye any thing? And they said, Nothing. Then said he unto them, But now, he that hath a purse, let him take it, and likewise his scrip: and he that hath no sword, let him sell his garment, and buy one. For I say unto you, That this that is written must yet be accomplished in me, And he was reckoned among the transgressors: for the things concerning me have an end. they said, Lord, behold, here are two swords. And he said unto them, It is enough. And he came out, and went, as he was wont, to the mount of Olives, and his disciples also followed him. And when he was at the place, he said unto them, Pray, that ye enter not into temptation. And he was withdrawn from them about a stone's cast, and kneeled down and prayed, saying, Father, if thou be willing, remove this cup from me: And 85 KOVAS 2 the pathetic description of the look of Our Lord upon His failing disciple, which drew forth the sudden tears of penitence. Everywhere we see traces of independent narrative and touches of impressive and pathetic detail. THE PROPER LESSONS. The First Lesson in the Morning ( Lam. iv. 1-21) completes the series from the Lamentations, contrasting the former glory and beauty of Israel with its welldeserved ruin; in the Evening ( Dan. ix. 20-27) is the great prophecy( in answer to Daniel's prayer and confession) of the Seventy Weeks, at the end of which" Messiah shall be cut off, commonly called. MAUNDY THURSDAY. The word Maundy ( although other derivations for it have been suggested) appears almost certainly to be derived, like its French equivalent Mande, from the Mandatum," the new commandment"" given by Our Lord in connection with the washing of the disciples' feet ( John xiii. 34). On this day, accordingly, it became the custom for Popes, Kings, and Bishops to wash publi the feet of poor men, and accompany the ceremony with alms- giving, which still continues with us in the Queen's" Maundy." The day was also marked by the bathing of the Catechumens preparatory to the Easter Baptism, by the solemn reconciliation of penitents, and by the celebration ( disused after the 6th century) of an Evening Communion, in memory of the first institution. 86 but not for himself." The Second Lessons( John xvi. 1-16, 16-33) complete Our Lord's last discourse,( a) renewing more fully still the promise of the Comforter His office to the world, to convince of sin, righteousness, and judgment"His office to the Church, 66 to guide unto all the Truth," and so" glorify the Son;"( b) announcing His approaching departure to the Father, and His future spiritual Presence, turning their sorrow into joy, and their imperfect knowledge into perfection;( c) finally, on their eager profession of present faith and knowledge, warning them of their approaching desertion, and their final victory in Him. - 66 Thursday before Easter, THE EPISTLE is the passage referring to and rebuking the gross profanation of the Holy Communion in the Corinthian church, probably arising in part, from its connection with the Agape or Love- feast. It seems that, instead of unity in" the Lord's Supper," there were divisions, through which each person or knot of persons took what became their" own supper," and that excess and drunkenness disgraced the sacred feast. The rebuke of this sacrilege leads St. Paul, first, to give a record of the Institution, independent of, and probably anterior to, our Gospels in their present form, but closely coincident with St. Luke's narrative; and, next, to warn earnestly against this" unworthy partaking," in which the sinner" eats and drinks to himself a judgment"( not" damnation," but, as appears below, a THURSDAY BEFORE EASTER. nevertheless, not my will, but fire, and earnestly looked upon thine be done. And there ap- him, and said, This man was also peared an angel unto him from with him. And he denied him, heaven, strengthening him. And saying, Woman, I know him not. being in an agony, he prayed more And after a little while another earnestly; and his sweat was as it saw him, and said, Thou art also were great drops of blood falling of them. And Peter said, Man, I down to the ground. And when am not. And about the space of he rose up from prayer, and was one hour after, another confidentcome to his disciples, he found ly affirmed, saying, Of a truth this them sleeping for sorrow, and said fellow also was with him; for he unto them, Why sleep ye? rise is a Galilean. And Peter said, and pray, lest ye enter into temp- Man, I know not what thou saytation. And while he yet spake, est. And immediately, while he behold, a multitude, and he that yet spake, the cock crew. And was called Judas, one of the twelve, went before them, and drew near unto Jesus to kiss him. But Jesus said unto him, Judas, betrayest thou the Son of Man with a kiss? When they who were about him saw what would follow, they said unto him, Lord, shall we smite with the sword? And one of them smote the servant of the high priest, and cut off his right ear. And Jesus answered and said, Suffer ye thus far. And he touched his ear, and healed him. Then Jesus said unto the chief priests, and captains of the temple, and the elders who were come to him, Be ye come out as against a thief, with swords and staves? When I was daily with you in the temple, ye stretched forth no hands against me: but this is your hour, and the power of darkness. Then took they him, and led him, and brought him into the high priest's house and Peter followed afar off. And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them. But a certain maid beheld him, as he sat by the the Lord turned, and looked upon Peter; and Peter remembered the word of the Lord, how he had said unto him, Before the cock crow, thou shalt deny me thrice. And Peter went out, and wept bitterly. And the men that held Jesus mocked him, and smote him. And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee? And many other things blasphemously spake they against him. And as soon as it was day, the elders of the people, and the chief priests, and the scribes, came together, and led him into their council, saying, Art thou the Christ? tell us. And he said unto them, If I tell you, ye will not believe: and if I also ask you, ye will not answer me, nor let me go. Hereafter shall the Son of Man sit on the right hand of the power of God. Then said they all, Art thou then the Son of God? And he said unto them, Ye say that I am. And they said, What need we any further witness? for we ourselves have heard of his own mouth. Easter. heresies among you, that they who are approved may be made mani. When ye come together therefore into one place, this is not to eat the Lord's supper: for in eating every one taketh before other his own supper; and one is hungry, and another is drunken. What, have ye not Thursday before The Epistle. 1 Cor. 11. 17. IN this that I declare unto you, praise you not; that ye together not for the better, but for the worse. For first of all, when ye come together in the church, I hear that there be divisions among you, and I partly believe it. For there must be also 86 temporal judgment, sent in order that they should not be condemned"), and is" guilty" in respect of the body and blood of the Lord," which he does not 64 discern," that is, distinguish from common food. This sin had already been visited by judgments of sickness and death. St. Paul urges them to repent of it without delay, and promises to order whatever else is needful hereafter. It is natural to conjecture that from this time the separation of the Holy Communion from the Agape began by Apostolic authority. THE GOSPEL is the second part of the" Passion of St. Luke," in which, still more than in the first, he gives a narrative quite independent of the others, of special pathetic beauty, containing many details unrecorded by them, and apparently drawn from a far nearer point of view. Thus( a) BEFORE PILATE, he records to us the formal accusation, clenched by the false statement of" forbidding to give tribute to Cæsar"( see Luke xx. 20), which produced Pilate's public enquiry," Art Thou the King of the Jews;" next( b) the attempt of Pilate to get rid of responsibility by SENDING OUR LORD TO HEROD ANTIPAS, who was in all probability in the same palace; the vulgar curiosity of Herod( see Luke ix. 9), which desired to see a miracle wrought, and his mockery of his silent Prisoner, arraying him in scorn in a" gorgeous robe"( which may perhaps have been the" scarlet robe" of mockery in the Prætorium);( c) again, he implies the object of THE SCOURGING, which otherwise might have seemed a wanton cruelty, in 87 Pilate's words," I will chastise Him, and let Him go;" although he does not narrate the actual scourging itself.( d) On the WAY TO THE CROSS he tells us of the company of mourners that followed, and of Our Lord's words, heard only by them and by the soldiers," Daughters of Jerusalem, weep not for me, but weep for yourselves and your children," foretelling the utter destruction to come on the" dry tree" of the Jewish dispensation.( e) At the moment of THE FIRST AGONY OF THE ACTUAL CRUCIFIXION, he preserves to us the prayer of infinite forgiveness, " Father, forgive them; for they know not what they do," which would be heard by those to whom they especially applied the Roman soldiers nailing Him to the Cross;( f) UNDER THE CROSS ITSELF he alone records the repentance of one of the robbers crucified with Him( who had first, it would seem, joined the railing against Him), and the almost superhuman faith, which saw in the Crucified the Lord of Glory, and received the special blessing," This day shalt thou be with me in Paradise;" and, only noting the fact of the loud cry( not the Hebrew words, which would be unintelligible to a Gentile), adds the last low utterance, " Father, into Thy hands I commend my spirit;" and finally, ( g) gives literally THE CRY OF THE CENTURION,"" Truly this was a righteous man( probably " the Righteous One;" see Acts iii. 14& vii. 52& xxii. 14), which the other Evangelists translated into the equivalent Jewish term, " the Son of God." "" The whole indicates the eyewitness of one who stood near THURSDAY BEFORE EASTER. houses to eat and to drink in? or despise ye the church of God, and shame them that have not? What shall I say to you? shall I praise you in this? I praise you not. For I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread; and when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had sup. ped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do shew the Lord's death till he come. Wherefore, whosoever shall eat this bread, and drink this cup of the Lord, unworthily, shall be guilty of the body and blood of the Lord. But let a man examine himself, and so let him eat of that bread, and drink of that cup. For he that eateth and drinketh unworthily eateth and drinketh damnation to himself, not discerning the Lord's body. For this cause many are weak and sickly among you, and many sleep. For if we would judge ourselves, we should not be judged. But when we are judged, we are chastened of the Lord, that we should not be condemned with the world. Wherefore, my brethren, when ye come together to eat, tarry one for another. And if any man hunger, let him eat at home; that ye come not together unto condemnation. And the rest will I set in order when I come. THE The Gospel. St. Luke 23. 1. HE whole multitude of them arose, and led him unto Pilate. And they began to accuse him, saying, We found this fellow perverting the nation, and forbidding to give tribute to Cæsar, saying, That he himself is Christ a King. And Pilate asked him, saying, Art thou the King of the Jews? And he answered him, and said, Thou sayest it. Then said Pilate to the chief priests, and to the people, I find no fault in this man. And they were the more fierce, saying, He stirreth up the people, teaching throughout all Jewry, beginning from Galilee to this place. When Pilate heard of Galilee, he asked whether the man were a Galilean. And as soon as he knew that he belonged unto Herod's jurisdiction, he sent him to Herod, who himself was also at Jerusalem at that time. And when Herod saw Jesus he was exceeding glad; for he was desirous to see him of a long season, because he had heard many things of him; and he hoped to have seen some miracle done by him. Then he questioned with him in many words; but he answered him nothing. And the chief priests and scribes stood and vehemently accused him. And Herod with his men of war set him at nought, and mocked him, and arrayed him in a gorgeous robe, and sent him again to Pilate. And the same day Pilate and Herod were made friends together; for before they were at enmity between themselves. And Pilate, when he had called together the chief priests, and the rulers, and the people, said unto them, Ye have brought this man unto me, as one that perverteth the people: and behold, I, having examined him before you, have found no fault in this man touching those things whereof ye accuse him: No, nor yet Herod: for I sent you to him; and lo, nothing worthy of death is done unto him. I will therefore chastise him, and release him. For of necessity he must release one unto them at the feast. And they cried out all at once, saying, Away with this man, and release unto us Barabbas: ( who for a certain sedition made in the city, and for murder, was cast into prison.) Pilate therefore, willing to release Jesus, spake again to them. But they cried, 87 the Cross, and seems to point to a Roman informant. According to common tradition, the Third Gospel belongs to the time of St. Paul's imprisonment at Cæsarea, the great Roman garrison city. Could the centurion himself have gone on to the logical conclusion of his confession, and, as a Christian, been the witness of all these things to the Evangelist? THE PROPER LESSONS are( Hosea xiii. 1-15, xiv.) the closing utterances of Hosea, the prophet of the fall of the kingdom of Israel; first pleading with Israel God's former mercies, Good This beautiful name, of old standing, is peculiar to the English Church. In ancient times the day was called the" Day of the Cross,"" the Pasch of the Cross," the Great Parasceve (" Preparation"), and the like. From the earliest days it has been observed as a day of strict fasting, penitence, and prayer, with special thanksgiving for the Atonement, and special intercession for all men. The singing of the" Reproaches" ( expanding Mic. vi. 3-5), and the Adoration of the Cross, were added in later times. The Holy Communion, consecrated on the previous day, was received in silence( the" Mass of the Presanctified"). At the Reformation, when reservation was forbidden, the practice of both consecrating and receiving undoubtedly came in;" showing forth the Lord's death" most appropriately on the day of the Passion. 88 and the people's continued sin; then promising ransom from the power of the grave," and restoration through faith and penitence to fruitfulness and true wisdom by the healing mercy of God; next( John xvii.), Our Lord's Great Intercession for the knowledge of God, the Unity in Christ with God and with one another, and the final glory with Him, which are the essential blessings of His Church; and ( John xiii. 1-36) the record of the washing of the disciples' feet after the Last Supper, the warning of the Betrayal, and the " new commandment" of Love ( all belonging to this day). 66 Friday. THE COLLECTS( all taken from the Sarum Missal) are a portion of the Collects of Intercession found in the Sacramentary of Gelasius. ( a) The First is for the whole Church, as the family of God, redeemed to the adoption of Sonship by the Betrayal, the Condemnation, and the Passion of the true Son of God. ( b) The Second, taking for granted the indwelling of the Holy Spirit in the Church as a whole, prays for each member that he may serve God according to his call, and in his appointed service. ( c) The Third( a combination with much variation of three ancient Collects for Heretics, Jews, and Pagans) prays for all Jews and Turks( worshippers of One God, but not of the Lord Jesus Christ), then for Infidels ( worshippers of false gods or of no God), and Heretics, that GOOD FRIDAY. saying, Crucify him, crucify him. And he said unto them the third time, Why, what evil hath he done? I have found no cause of death in him: I will therefore chastise him, and let him go. And they were instant with loud voices, requiring that he might be crucified and the voices of them and of the chief priests prevailed. And Pilate gave sentence that it should be as they required. And he released unto them him that for sedition and murder was cast into prison, whom they had desired; but he delivered Jesus to their will. And as they led him away, they laid hold upon one Simon a Cyrenian, coming out of the country, and on him they laid the cross, that he might bear it after Jesus. And there followed him a great company of people, and of women, which also bewailed and lamented him. But Jesus, turning unto them, said, Daughters of Jerusalem, weep not for me, but weep for yourselves, and for your children. For behold, the days are coming, in the which they shall say, Blessed are the barren, and the wombs that never bare, and the paps which never gave suck. Then shall they begin to say to the mountains, Fall on us; and to the hills, Cover us. For if they do these things in a green tree, what shall be done in the dry? And there were also two other, malefactors, led with him to be put to death. And when they were come to the place which is called Calvary, there they crucified him; and the malefactors, one on the right hand, and the other on the left. Then said Jesus, Father, forgive them, for they know not what they do. And they parted his raiment, and cast Good The Collects. A¹ LMIGHTY God, we beseech thee graciously to behold this thy family, for which our Lord Jesus Christ was contented to be lots. And the people stood beholding; and the rulers also with them derided him, saying, He saved others; let him save himself, if he be Christ, the chosen of God. And the soldiers also mocked him, coming to him, and offering him vinegar, and saying, If thou be the King of the Jews, save thyself. And a superscription also was written over him in letters of Greek, and Latin, and Hebrew, THIS IS THE KING OF THE JEWS. And one of the malefactors, which were hanged, railed on him, saying, If thou be Christ, save thyself, and us. But the other answering rebuked him, saying, Dost not thou fear God, seeing thou art in the same condemnation? And we indeed justly; for we receive the due reward of our deeds, but this man hath done nothing amiss. And he said unto Jesus, Lord, remember me when thou comest into thy kingdom. And Jesus said unto him, Verily I say unto thee, To- day shalt thou be with me in paradise. And it was about the sixth hour and there was a darkness over all the earth until the ninth hour. And the sun was darkened, and the vail of the temple was rent in the midst. And when Jesus had cried with a loud voice, he said, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost. Now when the centurion saw what was done, he glorified God, saying, Certainly this was a righteous man. And all the people that came together to that sight, beholding the things that were done, smote their breasts, and returned. And all his acquaintance, and the women that followed him from Galilee, stood afar off, beholding these things. Friday. betrayed, and given up into the hands of wicked men, and to suffer death upon the cross, who now liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. 88 God may take from them the hindrances of ignorance, hardness, contempt of His Gospel, and bring them home to the true Israel, the" one fold"( properly 66 one flock," see John x. 16) under" One Shepherd." THE EPISTLE is the conclusion of the doctrinal teaching of the Epistle to the Hebrews, on the Priesthood and Sacrifice of Our Lord, continuing the Epistles for Passion Sunday and Wednesday before Easter. It has two chief sections;( a) the first( vs. guard( of Roman soldiers) and Thus( a) in the history of THE BETRAYAL AND APPREHENSION, St. John alone tells us how the 1-10) deals with the actual SACRIFICE OF CHRIST in the past, contrasting it with the shadowy sacrifices of bulls and goats under the Law, which by repetition confessed their unreality: the officers recoiled and fell to the ground on suddenly facing the Majesty of their unarmed Prisoner, and brings out the freedom of His self- surrender and His care for His disciples' quoting Ps. xl. 6-8 on the doing away with these things by the offering of Jesus Christ Himself, once for all, in fulfilment of the loving Will of God;( b) the second with HIS INTERCESSION AND ROYALTY at the right hand of God in the present, waiting for the fulfilment of the prophecy of Ps. cx. 1, and giving the Holy Spirit( see Jer. xxxi. 33, 34) to write God's will on the heart; by which gift we have confidence to enter, through the veil of His humanity and by His blood, into the Holy Place of God's presence, baptized with water and the Spirit, and holding Him fast by faith even to the end. safety;( b) next, he alone tells us of the previous EXAMINATION BEFORE ANNAS( the true high priest in the view of the Pharisees), before the formal trial in the Sanhedrim, of Our Lord's refusal to answer and of the insults of the servants, borne with calm patience and dignity( contrast Acts xxiii. 1-5).( c) In relation to THE DENIAL OF ST. PETER, recorded with differences of detail, he tells how, through" the other disciple"( St. John himself), Peter gained admission to the palace.( d) In the TRIAL BEFORE PILATE, above all, he fills up and explains the narrative of the other Evangelists. He tells us that the examination went on partly within in private, partly( in deference to Pharisaic scruples) without; he shows us why the delivery to Pilate was made at all, because the Jews had not the power of life and death; he relates the private conferences between Our Lord and Pilate, the sceptical and yet THE GOSPEL originally included John xviii. and xix., the " Passion of St. John." The former is now the Second Lesson, but is so closely connected with the latter that the two should be considered as a whole. In the whole record we trace clearly two characteristics of the Fourth Gospel; that it is a " Supplementary Gospel," omitting as far as possible what is previously recorded, and supplying what had been as yet omitted; and that it is a" spiritual Gospel," always bringing out the hidden meaning, underlying the visible facts. 89 GOOD FRIDAY. ALMIGHTY and everlasting written of me) to do thy will, O God, by whole body of the Church is governed and sanctified; Receive our supplications and prayers, which we offer before thee for all estates of men in thy holy Church, that every member of the same, in his vocation and ministry, may truly and godly serve thee; through our Lord and Saviour Jesus Christ. Amen. 0 MERCIFUL God, who hast made all men, and hatest nothing that thou hast made, nor wouldest the death of a sinner, but rather that he should be converted and live; Have mercy upon all Jews, Turks, Infidels, and Hereticks, and take from them all ignorance, hardness of heart, and contempt of thy Word; and so fetch them home, blessed Lord, to thy flock, that they may be saved among the remnant of the true Israelites, and be made one fold under one shepherd, Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Spirit, one God, world without end. Amen. The Epistle. Heb. 10. 1. HE law having a shadow of THE good things to come, and not the very image of the things, can never with those sacrifices, which they offered year by year continually, make the comers thereunto perfect for then would they not have ceased to e offered? because that the worshippers once purged should have had no more conscience of sins. But in those sacrifices there is a remembrance again made of sins every year. For it is not possible that the blood of bulls and of goats should take away sins. Wherefore, when he cometh into the world, he saith, Sacrifice and offering thou wouldest not, but a body hast thou prepared me: In burnt- offerings and sacrifices for sin thou hast had no pleasure: Then said I, Lo, I come ( in the volume of the book it is 89 crifice and offering, and burntofferings, and offering for sin thou wouldest not, neither hadst pleasure therein, which are offered by the Law: then said he, Lo, I come to do thy will, O God. He taketh away the first, that he may establish the second. By the which will we are sanctified, through the offering of the body of Jesus Christ once for all. And every priest standeth daily ministering, and offering oftentimes the same sacrifices, which can never take away sins. But this man, after he had offered one sacrifice for sins, for ever sat down on the right hand of God; from henceforth expecting till his enemies be made his foot- stool. For by one offering he hath perfected for ever them that are sanctified: Whereof the Holy Ghost also is a witness to us: for after that he had said before, This is the covenant that I will make with them after those days, saith the Lord, I will put my laws into their hearts, and in their minds will I write them; and their sins and iniquities will I remember no more. Now where remission of these is, there is no more offering for sin. Having therefore, brethren, boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us, through the vail, that is to say, his flesh; and having an High Priest over the house of God; let us draw near with a true heart, in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water. Let us hold fast the profession of our faith without wavering; ( for he is faithful that promised;) and let us consider one another to provoke unto love, and to good works; not forsaking the assembling of ourselves together, as the manner of some is; but exhorting one another: and so much the more, as ye see the day approaching. half reverent Gentile, which alone explains why Pilate said, " I find no fault in Him," and, being generally ruthless of life, was so anxious not to shed His blood; he tells us explicitly ( what St. Luke implies) that the mocking and scourging were inflicted, not wanton cruelty, but in a weak attempt to satisfy the multitude and excite their If the narrative of St. Luke is fullest of pathos, teaching us to weep with Christ, the narrative of St. John is fullest of solemnpity(" Behold the Man!"); he ity and mystery, teaching us to adore. records the fear excited in Pilate by the declaration," He made Himself the Son of God" -the known title of the Messiah -and dissipated by Our Lord's answer; the final victory gained over the governor's evil conscience and cowardice by the insinuation," Thou art not Cæsar's friend;" and, on the other hand, the victory over Pharisaic religious patriotism in the cry," We have no king but Cæsar."( e) In THE PASSION ITSELF, we hear from him of the significant refusal of Pilate to alter the title on the Cross- half in taunt to the Jews, half in reverence for the Victim; of the reason why the soldiers( fulfilling Ps. xxii. 18) cast lots for His vesture; of the Farewell of Our Lord to His Mother at the foot of the Cross, and His commendation of her to the beloved disciple; of the significant words," I thirst, accepting death only when all was accomplished, and," It is finished,' declaring the close of struggle in victory.( f) AFTER THE PASSION, the breaking no limb of the Lord, but the piercing His side, out of which came " blood and water"-physically ( it is said) the sign of a literally 66 broken heart"-mystically ( see 1 John v. 6-9) having a high 90 >> spiritual meaning. In these he notes the fulfilment of the ordinance of the Passover( Exod. xii. 46), and the prophecy of Zechariah( xii. 10) of the future mourning over" Him whom they pierced." During the whole week, in reiterated record of fact, in prophetic anticipation, and application by Apostolic teaching, the one object is to show forth Our Lord's Death, both as a Passion and as an Atonement, and to stir the repentance, the love, and the adoration of those whom by it He has redeemed. 66 }} THE PROPER LESSONS are ( Gen. xxii. 1-20) the history of the typical Sacrifice of Isaac, and( Is. lii. 13- liii. 12) the great picture of the Suffering Messiah, despised and rejected of men,' but by His Sacrifice of His soul for sin, bearing the sorrows and iniquity of men, and in His victory seeing the travail of His soul" and" being satisfied; then( John xviii.) the story of the first part of" the Passion of St. John," and( 1 Pet. ii.) St. Peter's declaration of the royalty and dignity of Christians in the accepted Saviour; his exhortation, based on this, to purity, obedience, and self- sacrifice; and his comfort to the despised slaves, teaching them that their suffering is a following of the Great Sufferer, who" bare our síns in His own body on the tree, that we being dead to sins should live unto righteousness." 66 "" GOOD The Gospel. St. John 19. 1. and no PILATE therefore took Jesus, soldiers platted a crown of thorns, and put it on his head, and they put on him a purple robe, and said, Hail, King of the Jews and they smote him with their hands. Pilate therefore went forth again, and saith unto them, Behold, I bring him forth to you, that ye may know that I find no fault in him. Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man! When the chief priests therefore and officers saw him, they cried out, saying, Crucify him, crucify him. Pilate saith unto them, Take ye him, and crucify him: for I find no fault in him. The Jews answered him, We have a law, and by our law he ought to die, because he made himself the Son of God. When Pilate therefore heard that saying, he was the more afraid; and went again into the judgment- hall, and saith unto Jesus, Whence art thou? But Jesus gave him no answer. Then saith Pilate unto him, Speakest thou not unto me? knowest thou not that I have power to crucify thee, and have power to release thee? Jesus answered, Thou couldest have no power at all against me, except it were given thee from above: therefore he that delivered me unto thee hath the greater sin. And from thenceforth Pilate sought to release him: but the Jews cried out, saying, If thou let this man go, thou art not Cæsar's friend whosoever maketh himself a king speaketh against Cæsar. When Pilate therefore heard that saying, he brought Jesus forth, and sat down in the judgment- seat, in a place that is called the Pavement, but in the Hebrew, Gabbatha. And it was the preparation of the passover, and about the sixth hour and he saith unto the Jews, Behold your King! But they cried out, Away with him, away with him, crucify him. PiFRIDAY. late saith unto them, Shall I crucify your King? The chief priests Cæsar. Then delivered he him therefore unto them to be crucified: and they took Jesus, and led him away. And he, bearing his cross, went forth into a place called the place of a scull, which is called in the Hebrew, Golgotha: where they crucified him, and two other with him, on either side one, and Jesus in the midst. And Pilate wrote a title, and put it on the cross; and the writing was, JESUS OF NAZARETH THE KING OF THE JEWS. This title then read many of the Jews: for the place where Jesus was crucified was nigh to the city: and it was written in Hebrew, and Greek, and Latin. Then said the chief priests of the Jews to Pilate, Write not, The King of the Jews; but that he said, I am the King of the Jews. Pilate answered, What I have written, I have written. Then the soldiers, when they had crucified Jesus, took his garments, and made four parts, to every soldier a part; and also his coat: now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not rend it, but cast lots for it, whose it shall be: that the Scripture might be fulfilled, which saith, They parted my raiment among them, and for my vesture they did cast lots. These things therefore the soldiers did. Now there stood by the cross of Jesus, his mother, and his mother's sister, Mary the wife of Cleophas, and Mary Magdalene. When Jesus therefore saw his mother, and the disciple standing by, whoin he loved, he saith unto his mother, Woman, behold thy son. Then saith he to the disciple, Behold thy mother. And from that hour that disciple took her unto his own home. After this, Jesus, knowing that all things were now accomplished, that the Scripture might be fulfilled, saith, I thirst. Now there was set a vessel full of 90 Easter- Eben, called in the early Church, both Eastern and Western," the Great Sabbath." It is the Sabbath of Our Lord's rest in the grave- the last Sabbath for His disciples before the Jewish ordinance was superseded by the spiritual Festival of the Lord's Day- the anticipation for us of the Sabbath rest of the unseen world( into which Our Lord's human spirit on this day entered), waiting for the Second Easter of the general Resurrection. It is thus a pause of meditation between the sorrow of the Passion and the gladness of Easter. It was in ancient times the great Fast and Vigil of the whole year; and the chosen time for the great Easter baptism of the Catechumens( to which allusion is made in the Collect). THE COLLECT was inserted in 1662 by Bishop Cosin, altered from a Collect in the Scotch Liturgy of 1637, commonly attributed to Laud. Till that time no special Collect was provided, the old Sarum Collect having been disused. Like most of the modern Collects, it is full of Scriptural references( see Rom. vi. 3-5; Col. iii. 3; Ps. ix. 13). It dwells on our baptism, as a burial with Christ from the old life of sin( so vividly represented in the ancient immersion); and prays that here, living according to this beginning, we may continually" mortify sin, and in the hereafter, " through the grave and gate of death pass to our joyful Resurrection."( See the Second Lesson of the Evening Service.) THE EPISTLE is chosen with a similar double reference to the " descent into Hades" of Our Lord, and our Baptism into His Resurrection.( a) It is the one glimpse_given us of the action of Our Lord, as the Son of Man, " when He had been put to death in the flesh. but quickened in the spirit." We know that He was in Paradise, the place of joy and rest( Luke xxiii. 43); we 91 know His soul passed into Hades ( or Sheol), the abode of souls departed( Acts ii. 29); but St. Peter here plainly declares that there, at this time," He made proclamation to the spirits in prison"( or" ward"), at any rate to those disobedient in the antediluvian world( compare in 1 Pet. iv. 6, the" preaching of the Gospel to the dead"). However vague and mysterious this revelation is, it clearly implies a continuance of Our Lord's Mediatorial Work in the world unseen. It is only a glimpse, but a glimpse of mercy and salvation. ( b) Possibly by suggestion of the Easter- Eve baptism, even then begun, the Apostle digresses from the mention of the Ark to dwell on the true meaning of Baptism, not a mere outward washing, but an acceptance of Christ in good conscience, and spiritually efficacious in virtue of His Resurrection. THE GOSPEL is simply the record from St. Matthew of the Burial of Our Lord by Joseph of Arimathæa in his own new tomb, in a garden, close to Calvary; of the request of the chief Priests for a guard, and the half ironical consent of Pilate. THE PROPER LESSONS are ( Zech. ix.) the prophecy of vietory over the enemies of God's people, of the coming of the Great King, of the deliverance of the prisoners out of the pit, and of the unclouded joy of His ransomed people, and( Hos. v. 8vi. 4) the picture of the past rebellion of Israel, and their return to God, in trust that" on the third day He will raise them up;" and ( Luke xxiii. 50-56) the record ( parallel to the Gospel of the day) of the burial of Our Lord, and( Rom. vi. 1-14) the exposition of our spiritual burial with Christ in Baptism by death unto sin, and our spiritual resurrection through His resurrection to newness of life.( See the Collect of the day.) EASTER- EVEN. vinegar and they filled a spunge with vinegar, and put it upon hyssop, and put it to his mouth. When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost. The Jews therefore, because it was the preparation, that the bodies should not remain upon the cross on the sabbath- day, ( for that sabbath- day was an highday,) besought Pilate that their legs might be broken, and that they might be taken away. Then came the soldiers, and brake the legs of the first, and of the other Easter The Collect. that as we are baptized into the death of thy blessed Son our Saviour Jesus Christ, so by continual mortifying our corrupt affections we may be buried with him; and that through the grave, and gate of death, we may pass to our joyful resurrection; for his merits, who died, and was buried, and rose again for us, thy Son Jesus Christ our Lord. Amen. 1 St. Peter 3. 17. The Epistle. if be so, that ye suffer for welldoing, than for evil- doing. For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the flesh, but quickened by the Spirit. By which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the long- suffering of God waited in the days of Noah, while the ark was a preparing; wherein few, that is, eight souls, were saved by water. The like figure whereunto, even baptism, doth also now save us,( not the putting away the filth of the flesh, but the answer of a good conscience towards God,) by the resurrection of Jesus Christ who is gone into heaven, and is on the right hand of God, angels and authorities and which was crucified with him. But when they came to Jesus, and saw that he was dead already, they brake not his legs. But one of the soldiers with a spear pierced his side, and forthwith came thereout blood and water. And he that saw it bare record, and his record is true: and he knoweth that he saith true, that ye might believe. For these things were done that the Scripture should be fulfilled, A bone of him shall not be broken. And again, another Scripture saith, They shall look on him whom they pierced. Even. powers being made subject unto him. The Gospel. St. Matth. 27. 57. W there came a rich man of Arimathæa, named Joseph, who also himself was Jesus' disciple. He went to Pilate, and begged the body of Jesus. Then Pilate commanded the body to be delivered. And when Joseph had taken the body, he wrapped it in a clean linen cloth, and laid it in his own new tomb, which he had hewn out in the a stone to the door of the sepulchre, and departed. And there was Mary Magdalene, and the other Mary, sitting over against the sepulchre. Now the next day that followed the day of the preparation, the chief priests and Pharisees came together unto Pilate, saying, Sir, we remember that that deceiver said, while he was yet alive, After three days I will rise again. Command therefore that the sepulchre be made sure until the third day, lest his disciples come by night and steal him away, and say unto the people, He is risen from the dead: so the last error shall be worse than the first. Pilate said unto them, Ye have a watch; go your way, make it as sure as you can. So they went and made the sepulchre sure, sealing the stone, and setting a watch. 91 122 ( D) EASTER- TIDE. EASTER- DAY, as the day of that Resurrection of the Lord, from which the first preaching of the Gospel actually started, was naturally the first great centre of the Festal year; being, indeed, the crown of the Lord's Day festivals, which from the beginning became the Holydays of the Christian week, and thus eclipsed and gradually superseded the Sabbaths of the old Covenant. But there was in the early Church a long conflict( the Quarto- deciman Controversy) between the sense of its natural connection with the Lord's Day and the desire to celebrate it yearly on the day- the third day after the 14th Nisan- which represented its historical connection with the Jewish Passover. The Western Church, especially the Church of Rome, insisted on the one; many Eastern Churches( from the days of St. Polycarp) on the other. Finally, by a decree of the Nicene Council, A.D. 325, the former principle prevailed; and Easter- Day was fixed as the Sunday nearest to the calculated anniversary of the actual Resurrection. Being determined by the Paschal Moon, it is( in relation to the solar year) the centre of the Moveable, as Christmas of the Immoveable, Feasts. The name EASTER is derived by Bede( whose authority is great) from Eastre, a Saxon goddess, whose festival was the great Spring Festival. Other derivations have been suggested, probably through disinclination to find a Pagan etymology for the day; but this is far the most probable. Its old name was Pascha, the" Pascha of the Resurrection," both in the East and the West; and endless titles of ho ur and reverence were heaped upon it. For, indeed, it is the great day of distinctive religious joy in the sense of the conquest of sin and death; while Christmas, being the Festival of the Childhood, allies itself with the natural joys of humanity. The Pasch- egg, the symbol of life out of what seemed dead; the salutation, Christ is risen," of Eastern custom; the early practice of freeing slaves and ransoming captives- all show how from time immemorial Easter has been the great Festival of Christian hope and love. The celebration of it as the great Day of Baptism, and the great Day of Holy Communion, especially of restored penitents, is the graver and more thoughtful expression of the same truth. THE ANTHEMS.- In 1549, following the Sarum Use, the second and third of these Anthems were sung" before Mattins," and followed by a beautiful Collect, expanded from the Latin, commemorating both the Passion and Resurrection, and praying that we might die from sin" and" live with Him in the joy of Resurrection." In 1552 the Anthems were directed to be used instead of the Venite, and the first Anthem prefixed in 1662. The Anthems, as they now stand, dwell, first, on the sacrifice of the true Passover for us, and call us to keep the Feast of our Redemption in purity and truth, thus linking together the commemoration of Good Friday and the Easter Communion; next, on the spiritual Resurrection of the present, through unity with the Risen Lord; and, lastly, on the Resurrection of the future, of which His Resurrection is the earnest and the ground. Easter- Day. THE COLLECT( from the old Sarum Missal) first recites the conquest of death and opening of the life of Heaven by the Resurrection, and then prays that, by God's preventing and 92 assisting grace, we may lay hold of its precious gift. THE EPISTLE is the opening of the practical teaching of the Colossian Epistle. It takes for Easter- Day. I At Morning Prayer, instead of the Psalm, 0 come, let us sing,& c. these Anthems shall be sung or said. our passover is sacrificed for us therefore let us keep the feast; CHRIST Not with the old leaven, nor with the leaven of malice and wickedness but with the unleavened bread of sincerity and truth. 1 Cor. v. 7. raised dead dieth no more: death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin: but alive unto God through Jesus Christ our Lord. Rom. vi. 9. HRIST is risen from the dead. CHRI and become the first- fruits of them that slept. For as in Adam all die: even so in Christ shall all be made alive. 1 Cor. xv. 20. 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 Collect. For since by man came death: she runneth and cometh to Simon by man came also the resurrection Peter, and to the other disciple of the dead. whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him. Peter therefore went forth, and that other disciple, and came to the sepulchre. So they ran both together; and the other disciple did outrun Peter, and came first to the sepulchre; and he, stooping down and looking in, saw the linen clothes lying; yet went he not in. Then cometh Simon Peter following him, and went into the sepulchre, and seeth the linen clothes lie; and the napkin that was about his head, not lying with the linen clothes, but wrapped together in a place by itself. Then went in also that other disciple which came first to the sepulchre, and he saw, and believed. For as yet they knew not the Scripture, that he must rise again from the dead. Then the disciples went away again unA LMIGHTY God, who through thine only- begotten Son Jesus Christ hast overcome death, and opened unto us the gate of everlasting life; We humbly beseech thee, that, as by thy special grace preventing us thou dost put into our minds good desires, so by thy continual help we may bring the same to good effect; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. The Epistle. Coloss. 3. 1. ye then be risen with Christ, If above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth: For ye are dead, and your life is hid with Christ in God. When Christ, who is our life, shall appear, then shall ye also appear with him in glory. Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil ness, which is idolatry: For which things' sake the wrath of God cometh on the children of disobedience. In the which ye also walked some time, when ye lived in them. The Gospel. St. John 20. 1. THE first day of the week cometh early, pulchre, and seeth the stone taken when it was yet dark, unto the seaway from the sepulchre. Then 92 66 granted our Resurrection with Christ, first, as giving us the hidden life" of the Spirit- this hidden life being" hid in God, and this" hiding in God" coming from unity" with Christ"-and next, as promising us the appearance with Him in glory at the Great Day. Its exhortation is two- fold- to mortify our evil lusts, so as to be dead with Christ; and to have the desire, and to catch the tone, of the things above, where He sits in glory. In teaching and exhortation it thus unites the Resurrection of the present and of the future. THE GOSPEL is the record from St. John, not of the actual Resurrection, or of any appearance of the Risen Lord, but of the first discovery of it by St. Mary Magdalene, by St. Peter, and St. John, of the faith in its reality by St. John, and of the return of the disciples after the discovery to their own homes. It may be taken as a type of the signs, the faith, and the practical results in life, of the Resurrection. In 1549 there was provision for Monday in THE EPISTLE is St. Peter's preaching to Cornelius. It is like his Sermons on the day of Pentecost( Acts ii.) and in the Temple( Acts iii.), in dwelling first on simple facts- the Baptism of St. John, the Life of Jesus Christ, the Passion at Jerusalem, all known to his hearers; then on the Resurrection, known by certain proofs to His Apostles, and the charge which He had given them. It seems then going on, as before, to claim this as the fulfilment of Prophecy, when it is cut short by the sudden outpouring of the Holy Ghost on the Gentiles. We note here the general simplicity of the first Gospel preaching, as merely " witness of Christ." But it contains, as peculiar to itself, the grand declaration especially striking as coming from the Apostle of the Circumcisionthat God is no respecter of persons,"" that is( see Matt. xxii. 66 93 a Second Communion, the Collect being that of the First Sunday after Easter; the Epistle, 1 Cor. v. 6-8; and the Gospel, Mark. xvi. 1-8. THE PROPER LESSONS.- The First Lessons( Exod. xii. 1-29, 29-51, xiv.) continue the series of the Sundays in Lent, recording the institution and celebration of the Passover, the death of the first- born, the deliverance of the people, and the final achievement of that deliverance at the Red Sea. The Second Lessons are( Rev. i. 10-19) the Vision in glory of Him who " was dead and is alive for evermore," and has" the keys of Hell and Death;" the record ( John xx. 11-19) of the appearance of the risen Lord to Mary Magdalene; and the Vision ( Rev. v.) of the Lamb before the Throne of Heaven, opening the sealed book of mystery, and adored by the four living creatures, and the four and twenty elders( see Epistle for Trinity Sunday), as the" Lamb that was slain," worthy to receive all glory and blessing. Easter- Week. "} 16; James ii. 1; Rom. ii. 11), of outward condition and privilege; and that He" accepts in every nation the" fear of God" and the" work of righteousness," which are( as history shows), in various phases of purity and vividness, instinctive in man, written by the finger of God on the heart. It is to be noted that this belief in God's universal Fatherhood is to him not a dissuasive, but an incentive, to the calling of the heathen into the higher condition of the faith and the grace of Christ. THE GOSPEL is St. Luke's record of the appearance on the road to Emmaus, in which we note- what is characteristic of his Gospel throughout the peculiar beauty and the didactic tone of the narrative. Thus the words of Cleopas shew vividly and pathetically the despair which the Crucifixion had Monday in Caster- Week. The Collect. thy only- begotten Son Jesus Christ hast overcome death, and opened unto us the gate of everlasting life; We humbly beseech thee, that, as by thy special grace preventing us thou dost put into our minds good desires, so by thy continual help we may bring the same to good effect; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. For the Epistle. Acts 10. 34. PETER opene perceive that said, Of a truth I God is no respecter of persons; but in every nation he that feareth him, and worketh righteousness, is accepted with him. The word which God sent unto the children of Israel, preaching peace by Jesus Christ;( he is Lord of all;) that word( I say) ye know, which was published throughout all Judæa, and began from Galilee, after the baptism which John preached: how God anointed Jesus of Nazareth with the Holy Ghost, and with power; who went about doing good, and healing all that were oppressed of the devil: for God was with him. And we are witnesses of all things which he did, both in the land of the Jews, and in Jerusalem; whom they slew, and hanged on a tree: Him God raised up the third day, and shewed him openly; not to all the people, but unto witnesses chosen before of God, even to us, who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he who was ordained of God to be the Judge of quick and dead. To him give all the prophets witness, that through his Name whosoever believeth in him shall receive remission of sins. BEH The Gospel. St. Luke 24. 13. EHOLD, two of his disciples went that same day to a village called Emmaus, which was furlongs. And they talked together of all these things which had happened. And it came to pass, that while they communed together, and reasoned, Jesus himself drew near, and went with them. But their eyes were holden, that they should not know him. And he said unto them, What manner of communications are these that ye have one to another, as ye walk, and are sad? And the one of them, whose name was Cleopas, answering, said unto him, Art thou only a stranger in Jerusalem, and hast not known the things which are come to pass days? And he said unto them, What things? And they said unto him, Concerning Jesus of Nazareth, who was a prophet mighty in deed and word, before God and all the people: And how the chief priests and our rulers delivered him to be condemned to death, and have crucified him. But we trusted that it had been he which should have redeemed Israel: and besides all this, to- day is the third day since these things were done. Yea, and certain women also of our company made us astonished, which were early at the sepulchre; and when they found not his body, they came, saying, that they had also seen a vision of angels, which said that he was alive. And certain of them which were with us went to the sepulchre, and found it even so as the women had said; but him they saw not. Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses, and all the prophets, he expounded unto them in all the Scriptures the things concerning himself. And they drew nigh unto the village whither they went; and he made as though he would have gone further: but they constrained him, saying, Abide with us, for it is to93 BY: struck into the hearts of the disciples, and the vague imperfect hope stirred by the news of the empty tomb and vision of Angels. Our Lord's teaching starts in the Scriptures from the predicted suffering of the Christ, as a condition of His glory( see, for example, Is. liii.), and from it makes their hearts burn" with wonder and hope. At last, in" the breaking of the bread," recalling to them the Institution of His Holy Communion( in their case, as so often in ours), " their eyes were opened to know Him;" the veil, whatever it was, which hid His Person from them, was taken away. The appearance to Simon, here alluded to( as in 1 Cor. xv. 5), is not recorded to us. What we have are THE EPISTLE is the close of St. Paul's Sermon at Antioch in Pisidia. It first holds up to abhorrence the rejection, condemnation, and murder of Our Lord by the Jews of Jerusalem; next, recites the eye- witness of His Resurrection as a fact; then dwells on this as the fulfilment of Prophecy- the Royalty of the Son in Ps. ii., and the raising up of the Holy One in Ps. xvi.; and so goes on to preach what was to be St. Paul's especial lessonjustification in His blood, and to warn them not( like those at Jerusalem) to fulfil the prophetic condemnation( Hab. i. 5) of those who" despise and so perish." The whole Sermon should be compared with St. Stephen's defence and St. Peter's Sermon at Pentecost, noting the conclusion as especially characteristic of St. Paul. THE GOSPEL, continuing the Gospel of last Sunday, records the appearance of Our Lord to the Apostles as a body. It opens with the repetition of the words with which He had bidden them farewell( John xiv. 27, 28)," Peace be unto you;" it next tells how, in condescension to their doubt and terror, He gave them, by suffering Himself to be handled 94 probably but specimens of the appearances of the Great Forty Days( Acts i. 3), and the records given in the Gospels are certainly accordant with the peculiar character of each. Tuesday in Euster- Weck. THE PROPER LESSONS are ( Exod. xv. 1-22) the Song of Triumph over the deliverance of Israel, and the destruction of the Egyptian oppressors at the Red Sea, and( Cant. ii. 1017) the invitation of the Bridegroom to the Bride to arise and enter unto His joy, now that " the winter is past;" and( Luke xxiv. 1-13; Matt. xxviii. 1-10) the records of the Resurrection itself, the vision of angels, and Our Lord's appearance to the women. and by eating before them, infallible signs of a real bodily Presence; and then, opening their understandings, showed them in the Scriptures- all of which Law, Psalms, and Prophets" He claims for Himselfthat teaching of His sufferings and the remission of sins through Him, in which they were to be " witnesses of Him among all nations." It is notable how the" Pauline Gospel," like St. Paul's own preaching, here dwells emphatically on Christ Crucified." THE PROPER LESSONS are( 2 Kings xiii. 14-22) the story of the death of Elisha, his phecy of deliverance, and the raising of the dead man by the touch of the bones of the prophet, and( Ezek. xxxvii. 1-15) the magnificent vision of the revival of the dry bones by the breath of the Lord to become a great army of living men; and( John xxi. 1-15, 15-25) the narrative, supplemental to the Gospel itself, of Our Lord's appearance at the Sea of Tiberias, the second miraculous draught of fishes, the three- fold pastoral charge to St. Peter, and the mysterious reference to the future destiny of St. John. TUESDAY IN EASTER- WEEK. wards evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him, and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us Tuesday in by the way, and while he opened to us the Scriptures? And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. Easter- Week. up Jesus again; as it is also writThe Collect. thy only- begotten Son Jesus Christ hast overcome death, and opened unto us the gate of everlasting life; We humbly beseech thee, that, as by thy special grace preventing us thou dost put into our minds good desires, so by thy continual help we may bring the same to good effect; through Jesus Christ our Lord, who liveth and reigneth with thee and the Holy Ghost, ever one God, world with out end. Amen. For the Epistle. Acts 13. 26. EN and brethren, children of my Son, this day have I begotten And as concerning that he thee. raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another Psalm, Thou shalt not suffer thine Holy One to see corruption. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: But he whom God raised again saw no corruption. Be it known unto you therefore, men and breman M whosoever among you feareth God, to you is the word of this salvation sent. For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath- day, they have fulfilled them in condemning him. And though they found no cause of death in him, yet desired they Pilate that he should be slain. And when they had fulfilled all that was written of him, they preached unto you the forgiveness of sins: And by him all that believe are justified from all things, from which ye could not be justified by the law of Moses. Beware therefore, lest that come upon you which is spoken of in the prophets; Behold, ye despisers, and wonder, and perish: for I work a work in your days, a work which ye shall in no wise believe, though a man declare it unto you. But The Gospel. St. Luke 24. 36. took him down from the tree, and midst of them, and saith unto ESUS in the laid him in a sepulchre. But God raised him from the dead: and he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised them, Peace be unto you. they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled, and why do thoughts arise in your hearts? Behold my hands and my feet, that it is I myself: handle me, and see; for a spirit hath not flesh and bones, as ye see me have. And 94 G ( E) THE SUNDAYS AFTER EASTER. These Sundays are to Easter what the Sundays after Epiphany are to Christmas- a time for deepening and enforcing the great Easter doctrine. But the later Sundays are also a preparation for the Ascension and Whitsuntide Festivals. Indeed, the whole period from Easter to Whitsuntide- the Pentecoste, or" Fifty Days" was in the early Church looked upon as a whole, and considered as the great Festal period of the year. THE PROPER LESSONS from the Old Testament continue the regular series begun on Septuagesima Sunday, by selections from the books of Numbers and Deuteronomy. The first Sunday has two Proper Lessons from the New Testament- the first portion( 1 Cor. xv. 129) of St. Paul's great exposition of the doctrine of the Resurrection, and( John xx. 24-30) the continuation of the Gospel of the day, containing Our Lord's Self- revelation to St. Thomas and the great confession of the" doubting Apostle." The First Sunday after Easter. This Sunday, the Octave of Easter, is commonly called " Low Sunday," probably in contrast with the High Feast of Easter. In early times it was called Dominica in Albis, because on this day the newly baptized appeared for the last time in their white robes, which were then laid reverently aside. THE COLLECT, composed in 1549, was then appointed for the Second Communion on Easter Day. It was transferred to this Sunday in 1662, instead of repeating, as before, the Collect for Easter Day. Its preamble is a quotation from Rom. iv. 25, pointing to Our Lord as having risen" for"( or" on account of") our Justification"-that is, showing by His Resurrection that it had been already accomplished in the Passion; and the prayer is from 1 Cor. v. 8, that we, being thus justified in" Christ our Passover,' may serve God " in the unleavened bread of purity and truth." 66 THE EPISTLE( apparently with special reference to the Easter Baptism) dwells on the new birth" by faith in Jesus Christ -always connected( see Rom. vi. 3-11; Col. ii. 11, 12) with His Resurrection-as having power to overcome the world. With obvious allusion to the " water and blood" shed from His side on the Cross( John xix. 34, 35)-an allusion taken up in the Prayer for the" sanctifying of the water" in our 95 Baptismal Service- it declares Him as having" come" to us, 33 not by water only," but also " by the blood" of His Cross, in which we are washed from sin( see Rev. i. 5; vii. 14); and it connects this coming with the Spirit" bearing witness ( comp. Rom. viii, 16, 17)-a witness not of man, but of God- that there is an eternal life for us by unity with the Son of God.( The celebrated verse 7," There are three that bear witness in Heaven, the Father, the Word, and the Holy Ghost; and these three are one," must be rejected as spurious, a gloss inserted probably in the great age of controversy on the Godhead of Our Lord.) The whole passage, therefore, clearly alludes to the entrance on the Covenant of life by baptism of" water and the Spirit" in the" blood" of Jesus Christ. THE GOSPEL repeats( from St. John) the record of the same appearance of the Lord, quoted from St. Luke in the preceding Gospel. But St. John, after his manner, adds to the older record the account( a) of the solemn mission of the Apostles by Our Lord,( b) of the promise or earnest of the gift of the Spirit for that mission, and( c) of the charge to minister for Him the remission of sins, which is its chief part. All these three go together, and explain one another; all prepare for the new Covenant in Jesus Christ, of which the Epistle speaks. THE FIRST SUNDAY AFTER EASTER. when he had thus spoken, he shewed them his hands and his feet. And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled which were written in the The First Sunday after Easter. The Collect. ALMIGHTY Father, who hast of God, which he hath testified of his Son. He that believeth on the to of hath the witness in himself: he that believeth not God hath made him a liar, because he believeth not the record that God gave of his Son. And this is the record, that God hath given to us eternal life; and this life is in his Son. He that hath the Son hath life; and he that hath not the Son hath not life. The Gospel. St. 20. 19. The Epistle. 1 St. John 5. 4. born of W God overeometh the world: THE same day at evening, being the and this is the victory that overcometh the world, even our faith. Who is he that overcometh the world, but he that believeth that Jesus is the Son of God? This is he that came by water and blood, even Jesus Christ; not by water only, but by water and blood: and it is the Spirit that beareth witness, because the Spirit is truth. For there are three that bear record in heaven, the Father, the Word, and the Holy Ghost: and these three are one. And there are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one. If we receive the witness of men, the witness of God is greater: for this is the witness law of Moses, and in the Prophets, and in the Psalms concerning me. Then opened he their understanding, that they might understand the Scriptures, and said unto them Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and that repentance and remission of sins should be preached in his Name among all nations, beginning at Jerusalem. And ye are witnesses of these things. for our sins, and to rise again for our justification; Grant us so to put away the leaven of malice and wickedness, that we may alway serve thee in pureness of living and truth; through the merits of the same thy Son Jesus Christ our Lord. Amen. given thine only Son to be unto us both a sacrifice for sin, and also an ensample of godly life; Give us grace that we may when the doors were shut, where the disciples were assembled for fear of the Jews, came Jesus and stood in the midst, and saith unto them, Peace be unto you. And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad when they saw the Lord. Then said Jesus to them again, Peace be unto you: As my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. The Second Sunday after Easter. The Collect. 95 always most thankfully receive also daily endeavour ourselves to follow the blessed steps of his most holy life; through the same Jesus Christ our Lord. Amen. The Second Sunday after Easter. It is notable that the Services of this Sunday go back to the Cross, and its example of godly life to us, taking the Resurrection for granted, but not dwelling on it. THE COLLECT( composed in 1549) sets before us the Cross, first as an Atonement, in which Christ is alone; next, as an example, in which, as in all His life, we, by His command, are to follow Him; and prays for thankful acceptance of the one, and grace to" endeavour ourselves" to follow the other. THE EPISTLE takes up the same strain. Addressing despised and helpless slaves, St. Peter teaches submission even to undeserved wrong, after the example of the Lord Jesus Christ; and proceeds, first, to draw out that Divine example of innocence and patience, trusting all to God; and n, rising above mere example, to set forth THE COLLECT( translated from the old Sarum Collect) still seems addressed to the newly baptized, " admitted into the fellowship of Christ's Religion." It describes the light of God's truth as intended to bring them back to the right way( comp. Luke i. 78, 79); it prays that they may have grace to eschew( Lat. respuere) all things unworthy of a Christian profession, and follow all that accords with it. Compare the Exhortation at close of Baptismal Service. ( 6 96 66 THE EPISTLE is the passage, preceding the Epistle of last Sunday, in which St. Peter, after urging Christians, as strangers and pilgrims," to abstain from " the fleshly lusts" of the present life, proceeds, in view of slanders against Christianity, to teach the duty of obedience to all the powers that be- to" the King"( as in Eastern phrase, long abhorred at Rome, he calls the Emperor) and to his governors so as to put all such the whole doctrine of the Atonement- as a bearing of our sins, as a regeneration of humanity, as a healing of the disease of our nature. How can suffering really touch those who, having been astray, are now gathered in by the Shepherd and Bishop of their souls P The Third Sunday after Easter. THE GOSPEL, accordingly, is Our Lord's own picture of Himself as the GOOD SHEPHERD. To the frequent metaphor of " the Lord the Shepherd"_in the Old Testament( see Ps. xxiii.; lxxx. 1; Is. xl. 11,& c.), He adds the new Revelation of Himself as shewing His goodness by giving His life for the sheep, sacrificing Himself in His perfect knowledge of the Father and His Love( comp. John iii. 16, 17), and preparing to gather His other sheep, not of the fold of Israel, so that there shall be " One flock( not' fold') and One Shepherd." slanders to shame. He asserts the freedom of Christians, which some, he implies, made a" cloak of maliciousness;" but commands all, as free in the service of God, to" honour all men,' while they especially" love the brotherhood," and in" fear of God" to" honour the King." ( Comp. St. Paul's teaching in Rom. xiii. 1-7.) "" THE GOSPEL( like the Gospels of the next four Sundays) is taken from that discourse of Our Lord( John xiv.- xvi.) on the eve of the Passion, which is throughout a prophecy of His Mediatorial Kingdom of glory in Heaven, and of grace on earth; and is therefore used as a preparation for Ascension Day and Whitsuntide. The Gospel itself is a teaching by paradox, with the intention and effect of stimulating interest and thought, telling how they" shall not see Him," and yet" shall see Him,"" because He is going to the Father.' "" THE THIRD SUNDAY AFTER EASTER. The Epistle. 1 St. Peter 2. 19. going astray; but are now returnTHIS is thank- worthy, if a man ed unto the Shepherd and Bishop for of JES your The Gospel. St. John 10. 11. ESUS said, I am the good shepherd: the good shepherd giveth his life for the sheep. But he that is an hireling, and not the shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father and I lay down my life for the sheep. And other sheep I have, which are not of this fold; them also I must bring, and they shall hear my voice; and there shall be one fold, and one shep rd. endure grief, suffering wrongfully. For what glory is it, if, when ye be buffeted for your faults, ye shall take it patiently? But if, when ye do well, and suffer for it, ye take it patiently; this is acceptable with God. For even hereunto were ye called: because Christ also suffered for us, leaving us an example, that ye should follow his steps: who did no sin, neither was guile found in his mouth: who, when he was reviled, reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously: who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes ye were healed. For ye were as sheep The Third Sunday after Easter. The Collect. of evil doers, and for the praise of who shewest that do well. For so is the A to them that be in error the will of God, that with well- doing light of thy truth, to the intent that they may return into the way of righteousness; Grant unto all them that are admitted into the fellowship of Christ's Religion, that they may eschew those things that are contrary to their profession, and follow all such things as are agreeable to the same; through ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloke of maliciousness; but as the servants of God. Honour all men. Love the brotherhood. Fear God. Honour the King. our Jesus The Gospel. St. John 16. 16. ESUS said to his disciples, A JEST little while and ye shall not see me; and again, a little while and ye shall see me; because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while and ye shall not see me; and again, a little while and ye shall see me; and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye enquire among yourselves of that I said, A little while and ye shall not see me; and again, a little The Epistle. 1 St. Peter 11. DEARLY beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles; that, whereas they speak against you as evil doers, they may, by your good works which they shall behold, glorify God in the day of visitation. Submit yourselves to every ordinance of man for the Lord's sake; whether it be to the King, as supreme; or unto governours, as unto them that are sent by him, for the punishment! 96 Then, having arrested their attention, He answers their unspoken question, by setting before them the coming sorrow in His absence, and the succeeding joy ( of which this is as the birthThe Fourth Sunday after Easter. ( b) THE COLLECT( slightly altered from the old Sarum Collect), ( a) with manifest allusion to the teaching of the Epistle and Gospel, speaks of God as( through the grace of the Holy Spirit) " ordering the unruly wills and affections of sinful men; next prays for the two great motives of obedience in their right order of prominence, placing first- what is purely of the spirit- the love of God's commandments for their own sake, and only as subsidiary to it what is of the Law"-the desire of His promised reward; lastly( c), describes the result of the obedience so produced- that in all the changes of life" our hearts may there be fixed, where true joys are to be found," that is, on the Communion with God, given in earnest now, promised in perfection hereafter. throe) never to be taken away -a joy in His presence, not only His presence for a time after His Resurrection, but His Presence " with them alway, even to the end of the world." 66 THE EPISTLE( like those of the previous Sundays) comes from the Catholic Epistles; but in this case from the Epistle of St. James- the storehouse, not so much of Christian doctrine, as of godly life. It contains a declaration and an exhortation thereupon. First( a), it points to the general truth that all good gift," that is properly, all" graciousness of giving," and every perfect gift thus given, is from the One Eternal and Unchangeable God, called emphatically the" Father of lights" ( both physical and spiritual), and( in obvious reference to the physical luminaries of heaven) described in almost scientific language, as having no phases of variation in light, and no shadows of obscuration, caused by revolution and change. This is the general truth applying to the whole Creation. Next( b), comes the special exemplification of the truth in the Regeneration of Christians through the 97 99 " Word of Truth"" engrafted by grace, so that, renewed to all, and more than all, man's original birthright, they may be the choice first fruits of God's creatures." Lastly( c), we have the exhortation to the receptiveness of soul, by which alone( as the Parable of the Sower shews) the Gospel can become the" engrafted Word," that is, the Word" growing into" and becoming part of the nature. Of this temper two phases are noted the conquest of impetuous self- assertion, intemperate of speech and wrath, and the conquest of positive impurity and" overflow of maliciousness." THE GOSPEL comes again from Our Lord's farewell discourse to His disciples, but( curiously enough) from the passage preceding that of the last Sunday. In it, after( a) the opening consolation for His departure in the promise of the coming of the other" Paraclete"( or" Advocate," see 1 John ii. 1), which could not be till the work of Our Lord on earth was completed in the Ascension( comp. John vii. 39), and His Mediatorial Kingdom in Heaven begun; He next ( b) describes the Office of the Paraclete to" the world"-that is, to men as estranged from God to" convince" them of the three great moral realities of" Sin," of" Righteousness,' and of" Judgment" between the two, and to connect all these convictions with Christ Himself -" Sin" as springing from the unbelief in God through Him, which is the root of moral disorder; Righteousness," both of God and of man, as manifested in the exaltation of the Crucified to the right hand of God;" Judgment," as shown by the conquest and beginning of the judgment of the Evil One, prince of this world," in this 66 66 "" THE FOURTH SUNDAY AFTER EASTER. while and ye shall see me? Verily, but as soon as she is delivered of verily I say unto you, That ye the child, she remembereth no shall weep and lament, but the more the anguish, for joy that a world shall rejoice: and ye shall man is born into the world. And be sorrowful, but your sorrow ye now therefore have sorrow: shall be turned into joy. A wo- but I will see you again, and your man, when she is in travail, hath heart shall rejoice, and your joy sorrow, because her hour is come: no man taketh from you. The Fourth Sunday after Easter. JES The Gospel. St. John 16. 5. ESUS said unto his disciples, Now I go my way to him that sent me, and none of you asketh me, Whither goest thou? But, because I have said these things unto you, sorrow hath filled your heart. Nevertheless, I tell you the truth; it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousbecause I go to my The Epistle. St. James 1.17. E perfect gift is from above, and and ye see me no more; of judg cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the Word of truth, that we should be a kind of first- fruits of his creatures. Wherefore, my beloved brethren, let every man be swift to hear, slow to speak, slow to wrath; for the wrath of man worketh not the righteousness of God. Wherefore lay apart all filthiness and superfluity of naughtiness, and receive with meekness the engrafted Word, which is able to save your souls. ment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come. He shall glorify me: for he shall receive of mine, and shall shew it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall shew it unto you. The Collect. 0 ALMIGHTY God, who alone canst order the unruly wills and affections of sinful men; Grant unto thy people, that they may love the thing which thou commandest, and desire that which thou dost promise; so, among the sundry and manifold changes of the world, our hearts may surely there be fixed, where true joys are to be found; through Jesus Christ our Lord. Amen. that The Fifth Sunday after Easter. The Collect. O LORD, from whom alt ous B not hearers only, deceiving The Epistle. St. James 1. 22. E doers of the and things come; Grant to thy humble servants, that by thy holy inspiration we may think those things that be good, and by thy merciful guiding may perform the same; through our Lord Jesus Christ. Amen. your own selves. For if any be a hearer of the Word, and not a doer, he is like unto a man beholding his natural face in a glass. For he beholdeth himself, and goeth his way, and straightway for97 exaltation of the Conqueror; them. Both these offices of the lastly( c), He describes the Office Holy Spirit are great, though the of the Holy Spirit to the Church, latter far the higher. In the as represented by the Apostles, one we have the natural gift, by viz., to" guide into all the which God speaks to the contruth" of God and Man, by science of the world, as yet not bringing home to the soul the knowing Christ; in the latter revelation through the Son of the supernatural gift to the the Will and Nature of the Fa- Church, in the" knowledge ther, so far as man can know which is the life eternal." The Fifth Sunday after Easter 66 ( COMMONLY CALLED ROGATION SUNDAY"). Third Sunday, and the con-, clusion of Our Lord's last discourse to the Apostles. It begins( a) with His direction to pray hereafter" in His Name," that is, in virtue of His Mediation, with promise that such prayer shall always be answered with full blessing. Hitherto His Mediation had not been consummated, and therefore they had not so prayed. Next( b), referring to His past teaching as in" proverbs"-that THE COLLECT( a translation of the old Sarum Collect), still looking up to God as the Giver of" all good things," prays for the two- fold gift of" preventing and following' grace- the" inspiration" of good and holy thoughts, and the" guidance" to carry out such thoughts in action. For" it is God who worketh in us both to will and to do of His good pleasure ( Phil. ii. 12, 13). " THE EPISTLE is the continuaternal form of the Truth- He promises that hereafter( in the gift of the Holy Spirit) He will reveal to them the inner reality of God. Then( c), recurring to His command to pray in His Name, He places before them, not His own Intercession( altion of the Epistle of the preced- is, Parables, only giving the exing Sunday, adding to the truths there taught, as to the fulness of God's grace and the opening of the soul to receive it, the lesson of practical co- operation with the grace so given and received. First( a), in general, the superficial impression of simple hearing of the word( compared with the passing glance at the reflection of the face in a mirror) is contrasted with the deepening effect of stedfast practice under the Christian law of liberty, and the consequent reality of spiritual blessing. Next( b), passing to particular examples, the Apostle dwells on control of the tongue, charity to the afflicted, and purity from worldliness, as true phases of" p pure and undefiled religion." The word religion" is literally" worship," and it refers not to the essence of what we call religion, but to its outward signs. The lesson is the lesson, so characteristic of St. James, of practical and solid reality in religious though that should be given), but( as if in prophetic jealousy of teaching, which makes Him our ultimate rest instead of the Mediator between us and the Godhead) the free love of the Father to them who had believed and loved Christ; and adds, as enforcing His unity with God, the plain declaration," I came forth from the Father; again I go to the Father." On this( a) the disciples fasten eagerly, as a declaration not in parable, and as allsufficient for their faith. But He gently rebukes their eagerness, in foresight of their coming desertion of Him; and then in the future promises them, in spite of all tribulation and weakness, peace at last, because He Himself had overcome all for them. From these promises He passes on, in the next chapter, to His great Intercession. life. 66 THE GOSPEL is the continuation( with the omission of one verse) of the Gospel for the 98 THE ASCENSION- DAY. getteth what manner of man he was. But whoso looketh into the perfect law of liberty, and continueth therein, he being not a forgetful hearer, but a doer of the work, this man shall be blessed in his deed. If any man among you seem to be religious, and bridleth not his tongue, but deceiveth his own heart, this man's religion is vain. Pure religion, and undefiled before God and the Father, is this, To visit the fatherless and widows in their affliction, and to keep himself unspotted from the world. The Gospel. St. John 16. 23. VE ERILY, verily I say unto you, Whatsoever ye shall ask the Father in my Name, he will give it you. Hitherto have ye asked nothing in my Name: ask, and ye shall receive, that your joy may be full. These things have I spoken unto you in proverbs: the time cometh when I shall no more speak unto you in proverbs, but I shall shew you plainly of the FaThe Ascension= Day. ther. At that day ye shall ask in my Name: and I say not unto you, that I will pray the Father for you; for the Father himself loveth you, because ye have loved me, and have believed that I came out from God. I came forth from the Father, and am come into the world: again, I leave the world, His disciand go to the Father. ples said unto him, Lo, now speakest thou plainly, and speakest no proverb. Now are we sure that thou knowest all things, and needest not that any man should ask thee: by this we believe that thou camest forth from God. Jesus answered them, Do ye now believe? Behold, the hour cometh, yea, is now come, that ye shall be scattered every man to his own, and shall leave me alone: and yet I am not alone, because the Father is with me. These things I have spoken unto you, that in me ye might have peace. In the world ye shall have tribulation; but be of good cheer, I have overcome the world. The Collect. pertaining to the Kingdom of GRANT, we beseech thee, Al- Ghod: and, being assembled together so mighty as we do believe thy only- begotten Son our Lord Jesus Christ to have ascended into the heavens; we may also in heart and mind thither ascend, and with him continually dwell, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen. For the Epistle. Acts 1. 1. made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, after that he through the Holy Ghost had given commandments unto the Apostles whom he had chosen: to whom also he shewed himself alive after his passion, by many infallible proofs; being seen of them forty days, and speaking of the things that they should not depart from Jerusalem, but wait for the promise of the Father, which, saith he, ye have heard of me. For John truly baptized with water, but ye shall be baptized with the Holy Ghost not many days hence. When they therefore were come together, they asked of him, saying, Lord, wilt thou at this time restore again the kingdom to Ishe said unto It is not for you to know the times or the seasons, which the Father hath put in his own power. But ye shall receive power after that the Holy Ghost is come upon you; and ye shall be witnesses unto me, both in Jerusalem, and in all Judæa, and in Samaria, and unto the uttermost part of the earth. And when he had spoken these things, while they beheld, he was 98 G 5 The Monday, Tuesday, and Wednesday following are the ROGATION DAYS( on which see above, Table of Fasts,& c.) For these no special Collects,& c., are appointed, as was done in the old Service books; but there is a Homily(" that all good things come from God") appointed to be used in three parts on the three days. From this it appears that, besides the original penitential purpose of these days, and their observation as preparation for the Ascension Festival, they were used, in connection with the perambulation of the bounds of the parishes( which is probably a survival of the old Processions), as an occasion of prayer and thanksgiving to God for the fruits of the earth. This use is enjoined in the Injunctions of 1559. ( F) ASCENSION DAY AND THE SUNDAY FOLLOWING. The Ascension- Day. The observation of this Festival on the 40th day after Easter ( see Acts i. 3) cannot be traced with certainty to an earlier period than the 4th century, although, in the Western Church at any rate, it was in St. Augustine's time so thorough and universal, that he supposes it to have had an Apostolic origin. Gradually it established itself as one of the great Festivals; and as such it is marked in the Prayer Book by the appointment of Proper Psalms and a Proper Preface in the Communion Service. The comparative neglect of it, which is now being partially corrected, is, therefore, entirely at variance with the intention of the Prayer Book. In itself it is clear that the Ascension, completing the triumph of the Resurrection, and being the Entrance of Our Lord on His Mediatorial Kingdom in glory, occupies a co- ordinate place with the Incarnation, the Passion, and the Resurrection in the Manifestation of Our Lord. THE COLLECT( a free translation of the old Sarum Collect) first dwells on the fact of the Ascension, and then( in the spirit of Eph. ii. 5, 6 and Col. iii. 1-4) prays that, knowing our unity with Him, we may already raise our hearts and minds to the Heaven, where He has gone to prepare a place for us. THE EPISTLE( also taken from the old Sarum Missal) is St. Luke's record of the Ascension in the Acts, enlarging the brief notice at the close of his Gospel. ( a) We gather from it that our Lord appeared to His disciples " at intervals during forty days, and that His teaching to them was of" the things of the Kingdom of God," that is, the Church to be founded at Pentecost, when the promised" baptism with the Holy Ghost" should take place. Of these appearances and this teaching we have characteristic specimens in the four Gospels.( b) We next note that on the eve of the Ascension, 98 a their natural question as to the restoration of the Kingdom of Israel" the universal kingdom, in which they thought that Israel would still occupy the place of privilege- is rebuked as intruding into the secrets of God, and their attention directed from it to their own coming mission, widening out to" the utmost parts of the earth," in simple witness for Christ," and in virtue of the power of the Holy Spirit. Lastly( e), we have the plain record of the Ascension itself, at the moment( see Luke xxiv. 51) of His solemn Blessing to them, through the cloud of glory to the invisible and mysterious region which we call" Heaven;" and the appearance of the angels- now as at all the great epochs of his earthly life- to send the Apostles back to work for Him in the certain expectation of His future Coming. THE GOSPEL( taken from that section of the 16th chapter of St. Mark, which is obviously a postscript to the narrative, summarizing the appearances after the Resurrection) contains the only other record of the Ascension, so often alluded to and explained elsewhere. The appearance recorded seems to be the same as that of Luke xxiv. 33-48 and John xx. 19-25. The charge given is peculiar to St. Mark, and characteristic of the direct practical tone of his Gospel. For it brings out clearly the unspeakable issues of salvation and condemnation, which turn on the acceptance or rejection of the Gospel Message to all the world; and, the visible striking signs of miracle, which shall bring home that message to the minds of men. On these see Acts ii. 1-6; v. 16; viii. 7; X. 46; xiv. 10; xix. 6, 11-17; xxviii. 5, 6, 8, 9. The notice of the Ascension is brief, only dwelling on Sunday after This magnificent COLLECT, composed in 1549, is partly taken from an old Antiphon for Ascension Day in the Sarum Breviary, which is, however, addressed to Our Lord Himself, quoting as it does His own words ( John xiv. 18). Its preamble naturally addresses God as" the King of the Glory" of Heaven, to which our Lord was restored in the great triumph of the Ascension( see John xvii. 5-24). Its prayer is for the gift of the Holy Ghost, first, to comfort in the present those who are" comfortless"( properly" orphaned") here on earth, and then to fit our souls for the future exaltation to the place prepared for us ( John xiv. 2, 3). THE EPISTLE( also taken from the old Use) comes from the First Epistle of St. Peter(" the Apostle of Hope"), looking on to the return of Our Lord from Heaven. It speaks, in accordance with the early Christian belief, of the" end of all things" being literally( as to each of us it is practically) " at hand;" and bids us prepare for it by sobriety in ourselves, by watchful devotion to God, by fervent charity to man; and, 98b the exaltation" to the right hand of God;" and is followed by an equally brief reference to the preaching of the Gospel as commanded, and the accompanying signs as promised, in the charge of Our Lord. THE PROPER LESSONS are ( Dan. vii. 9-15) the great vision, applied by Our Lord to Himself( Matt. xxvi. 64), of the exaltation of the" Son of Man," in the eternal and universal kingdom of the" Ancient of Days; ( 2 Kings ii. 1-16) the record of the typical ascension of Elijah; ( Luke xxiv. 44-53) the brief record of the Ascension, anticipating the fuller account of the Acts, given in the Epistle of the day; and( Heb. iv.) the promise of the" rest remaining for the people of God" in Heaven, in and through the Great High Priest, the Son of God, who has already passed into the heavens. Ascension- Day. above all, by deep sense of responsibility in ministering both the Word of Truth and the gift of grace, as being a trust from God, to be used for His glory through our glorified Lord Jesus Christ. The whole breathes the spirit of thoughtful expectation implied in the Collect, through which this Sunday was called anciently the Dominica Expectationis. THE GOSPEL, like those of the three previous Sundays, is taken from Our Lord's last discourse, but goes back to a portion preceding them all. The whole subject, anticipating the approach of Whitsuntide, is the promised Comforter, proceeding from the Father, sent by the Son, as" testifying of Christ," both by bringing to remembrance His Word( see John xiv. 26), and by reproducing image in the soul through grace. With this Divine witness, the Apostles are to co- operate in their witness; and for the sake of such witness to be prepared for persecution," forewarned and so forearmed" against it, that they may find it no ground of" offence." His 2221930 ( G) WHITSUNTIDE. Whitsunday. ( The derivation of the name is uncertain. The easiest and simplest derivation, calling the day Whit- Sunday, considers it to be really" White Sunday," from the wearing of the white robes by those newly baptized on the Eve. This labours under the difficulty that( as the names" Whitsuntide,"" Whitsunweek,"& c., show) the prefix seems to be" Whitsun," and not" Whit;" but other analogies show that this difficulty is not fatal. It has also been noted that the true White Sunday, the Dominica in Albis, is the first Sunday after Easter; but it is possible that in Northern countries considerations of climate may have transferred the general Baptism to the later date. The only other admissible derivation is that which supposes" Whitsun," through the German Pfingsten, to be a corruption of Pentecosten, which was certainly the old Anglo- Saxon name for the day; but no historical evidence of the process of such corruption is forthcoming. On the whole the former derivation seems the more probable.) The celebration of this Festival, being the birthday of the Church, is naturally, like that of Easter, of immemorial antiquity. Even in the history of St. Paul we note( see Acts xx. 16, and perhaps xviii. 21) his marked anxiety to keep the feast of Pentecost at Jerusalem. The name Pentecoste was applied in early times to the whole fifty days after Easter, regarded as the great festal period of the year, from which all fasting was banished; subsequently it became appropriated to Whitsunday itself, which was regarded as inferior only to Easter, and afterward perhaps to Christmas. The feast among the Jews was the feast of the first- fruits, two loaves of the new wheat solemnly offered to God as the giver of all( Lev. xxiii. 15-22); by common tradition it was associated with the giving of the Law on Mount Sinai( see Exod. xix. 1). Christian writers delighted to trace in the great gift of Pentecost the antitype of both these ideas- the dedication to God of the first- fruits of the spiritual harvest, and the writing of the Law" not on tables of stone, but on the fleshy tables of the heart." The Church of England marks the day, by Proper Psalms and Proper Preface in the Communion Service, as one of the four great Festivals of the year. THE COLLECT( translated from the Sarum Missal), after reciting the gift of Pentecost, prays for the two- fold blessing of the Spirit to mind and heart- light for right judgment of truth, comfort and joy in His grace( see the promises of Our Lord in John xiv. 26; xvi. 13-15, 2024). THE EPISTLE( from the same source) is the narrative of the outpouring of the Spirit on the day of Pentecost, which was the inward reality of the life of the Church, and of the Gift of the Tongues, which was its outward sign.( a) On the Coming of the Holy Spirit- symbolized by the rushing mighty wind, the emblem ( see John iii. 7, 8) of invisible and mysterious power, and by the tongues of fire" distributed" to the Apostles, the emblems of 99 an indwelling life, shining out and kindling the world- we must study( in John xiv.- xvi.) the teaching of Our Lord, bringing out not only the truth of the action of the Divine Spirit on the soul, which belongs to all religion, and is fully revealed in the Old Testament, but the Personality of the Comforter, His relation to the Father and the Son, and His office to the world and to the Church.( 6) On the gift of Tongues( comparing 1 Cor. xiv., though it should not be assumed that the gift at Corinth was in all points exactly a reproduction of the gift of Pentecost) it seems clear that the power given was actually to declare in various known and intelligible language the wonderful works of God; that it was not given for preaching, but for ecstatic utterance of prayer and praise; that SUNDAY AFTER ASCENSION- DAY. taken up, and a cloud received him out of their sight. And while they looked stedfastly toward heaven, as he went up, behold, two men stood by them in white apparel; which also said, Ye men of Galilee, why stand ye gazing up into heaven? This same Jesus, which is taken up from you into heaven, shall so come, in like manner as ye have seen him go into heaven. J¹₁ The Gospel. St. Mark 16. 14. ESUS appeared unto the eleven as they sat at meat, and upbraided them with their unbelief and hardness of heart, because they believed not them which had seen him after he was risen. And he said unto them, Go ye into all Sunday after Ascension- Day. The Collect. 0 GOD the King of glory, who hast exalted thine only Son Jesus Christ with great triumph unto thy kingdom in heaven; We beseech thee, leave us not comfortless; but send to us thine Holy Ghost to comfort us, and exalt us unto the same place whither our Saviour Christ is gone before, who liveth and reigneth with thee and the Holy Ghost, one God, world without end. Amen. The Epistle. 1 St. Peter 4. 7. is hand; be ye therefore sober, and watch unto prayer. And above all things have fervent charity among yourselves: for charity shall cover the multitude of sins. Use hospitality one to another without grudging. As every man hath received the gift, even so minister the same one to another, as good stewards of the manifold grace of God. If any man speak, let him speak as the oracles of God: if the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. And these signs shall follow them that believe: In my Name shall they cast out devils they shall speak with new tongues; they shall take up serpents; and if they drink any deadly thing, it shall not hurt them; they shall lay hands on the sick, and they shall recover. So then after the Lord had spoken unto them, he was received up into heaven, and sat on the right hand of God. And they went forth and preached every where, the Lord working with them, and confirming the Word with signs following. The Collect. teach the hearts of thy faithful people, by the sending to them the light of thy Holy Spirit; Grant any man minister, let him do it as of the ability which God giveth; that God in all things may be glorified through Jesus Christ, to whom be praise and dominion for ever and ever. Amen. The Gospel. St. John 15. 26, and part of Chapter 16. HEN the Comforter is come, WH whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. And ye also shall bear witness, because ye have been with me from These have I spoken unto you, that ye should not be offended. They shall put you out of the synagogues: yea, the time cometh, that whosoever killeth you will think that he doeth God service. And these things will they do unto you, because they have not known the Father, But these things have I told you, that, when the time shall come, ye may remember that I told you of them. nor me. Whit- Sunday. us by the same Spirit to have a right in all and evermore to rejoice in his holy comfort; through the merits of Christ Jesus our Saviour, who liv99 va we cannot tell whether it was temporary or permanent in the Apostles; and that its main object was to be" a sign to those who believed not" that a new Kingdom had been set up uniting all peoples, nations, and languages," and an earnest of that which has since been realized, the offering in every language of praise to God in Christ.( Note the repetitions of the like gift in Acts iv. 31; x. 44, 45.) THE GOSPEL goes back still further in the great discourse of Our Lord to His disciples, to the first promise of the Comforter therein.( a) With that promise of an indwelling and abiding Presence, invisible to the world, known only to the souls which receive it, Our Lord expressly connects His own returning Presence to them, who would otherwise be" orphans," and the Presence of the Father, through the Son, making His abode with those who love the Lord Jesus Christ and keep His sayings. In this the whole mystery of communion with the Holy Trinity is unveiled( comp. Eph. iv. 4-6). ( b) To this He adds a further promise, that the Comforter shall teach them what as yet they cannot understand, by bringing home the Revelations of Christ to their remembrance and understanding. In that knowledge they shall have peace; and so may even rejoice in the approaching departure of Our Monday in of THE EPISTLE( taken, like the Gospel, from the Sarum Missal) is the narrative of the special outpouring of the Holy Spirit, with the Pentecostal gift Tongues, on the company in the house of Cornelius, sanctioning by a visible act of God Himself ( see Acts xi. 15-18) the admission of the Gentiles into the Covenant of Christ. The speech of St. Peter is like his speech at Pentecost, in being a simple witness of the great facts of Our Lord's Life, Death, and Resurrection, a recital of His charge to them to bear witness for Him, 100 Lord to the Father, conquering " the prince of this world," and doing( through the suffering on the Cross) the Father's will. In this there is the gift not only of knowledge but of assurance of the Divine Communion. THE PROPER LESSONS from the Old Testament are( Deut. xvi. 1-18) the law of the three great Festivals, the Passover, the Feast of Weeks( Pentecost), and the Feast of Tabernacles; next( Isa. xi.), the prophecy of the kingdom of God under the manifold gift of the Spirit, pure, peaceful, universal; thirdly ( Ezek. xxxvi. 25-38), the promise of a cleansing from iniquity, and the gift of" a new heart and new spirit" to Israel, in which is the earnest of fruitfulness and blessing. The Lessons from the New Testament are( Rom. viii. 1-18) the glorious picture of the life of the Spirit, in its righteousness, its accordance with the will of God, its conquest of the flesh, and its glad spirit of sonship; the description in the parallel passage ( Gal. v. 16-26) of the conflict with the flesh, and the victory of the Spirit; and( Acts xviii. 24- xix. 21) the record of the outpouring of the Holy Ghost on the disciples of John, rebaptized in the name of the Lord Jesus, the special outburst of miraculous power at Ephesus, and its victory over Jewish exorcism and Gentile magic. Whitsun- Week. and a claim for Him of power to exercise Judgment, and to give the long promised gift of forgiveness. But it opens with the celebrated declaration, going, in its full sense, beyond the immediate application and perhaps the intention of the Apostle, that God, irrespective of" persons"( i.e. of outward conditions), accepts everywhere those who fear Him, so far as they know Him( by the universal instinct of God, see Acts xvii. 2628), and work righteousness, so far as they know it, by the universal instinct of right in con WHIT- SUNDAY. eth and reigneth with thee, in the unity of the same Spirit, one God, world without end. Amen. For the Epistle. Acts 2. 1. was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven, as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues, like as of fire, and it sat upon each of them: and they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed, and marvelled, saying one to another, Behold, are not all these which speak Galilæans? And how hear we every man in our own tongue wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judæa, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews, and Proselytes, Cretes, and Arabians, we do hear them speak in our tongues the wonderful works of God. The Gospel. St. John 14. 15. JESUS said unto his disciples, If ye love me, my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth, whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless; I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I day ye shall know, that I am in my Father, and ye in me, and I in you. He that hath my commandments, and keepeth them, he it is that loveth me; and he that loveth me shall be loved of my Father, and I will love him, and will manifest myself to him. Judas saith unto him,( not Iscariot,) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words, and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father's which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid. Ye have heard how I said unto you, I go away, and come again unto you. If ye loved me, ye would rejoice, because I said, I go unto the Father: for my Father is greater than I. And now I have told you before it come to pass, that, it is come to pass, ye might believe. Hereafter I will not talk much with you: for the prince of this world cometh, and But that hath nothing in me. the world may know that I love the Father; and as the Father gave me commandment, even so do.. 100 science. That declaration( we may note) he makes a reason, not for leaving the Gentiles in the lower condition of privilege, but for lifting them at once to the higher. THE GOSPEL is the close of Our Lord's teaching to Nicodemus on being" born again of Water and the Spirit." It declares, first, the universal love of the Father, in sending the Son, not to condemn but to save the whole world; and next, the inevitable distinctions which man's freedom and responsibility must make among those whom God would have to be saved. gift is free as the light of Heaven; but some will come to it, and shew their deeds as" wrought in God;" others will condemn themselves by hating the light and fleeing from it, because they The THE EPISTLE( taken, like the Gospel, from the Sarum Missal) is the narrative of another special outpouring of the Holy Spirit, with visible tokens( see v. 18)-no doubt the gifts of tongues and perhaps prophecy. This repetition of the Pentecostal gift was in Samaria after the preaching of Philip the Evangelist; it is distinguished from the ordinary grace of Baptism; and it is connected with the prayer and imposition of the hands of the Apostles St. Peter and St. John. It is possible that, in this case, as in others, those who received the special gift were designed for a special ministry. In this imposition of hands we have the germ of the rite of Confirmation, which has, however, passed through many phases of remarkable change( see notes on Confirmation Service). delight in the works of darkness. The two truths, God's grace and man's responsibility, are brought out in striking connection and contrast. THE GOSPEL is the symbolic representation of the Church, founded at Pentecost, in our Lord's Parable or Allegory of the Sheep- fold, drawn from the familiar nature and conditions of pastoral life in the East, possibly suggested by something before the eyes of His hearers. In this 101 ( It is thought that in this Epistle and Gospel there is reference to the great Baptism in ancient times on the vigil of Pentecost.) Tuesday in lhitsun- eck. THE PROPER LESSONS are ( Gen. xi. 1-10) the history of the Confusion of Tongues, of which the Pentecostal gift was the reversal;( Num. xi. 16-31) the description of the sharing of the gift of the Spirit which was on Moses with the seventy elders; and( 1 Cor. xii. 1-14; xii. 27- xiii. 13) the description by St. Paul of the variety in unity of spiritual gifts, and the exaltation of Charity above all. Parable He Himself is the door of Mediation, through which we enter into the fold of God; the porter( if this feature is to be interpreted) must be taken to be the Holy Spirit, who opens to us the door of faith( see 2 Cor. ii. 12; Col. iv. 3; Acts xiv. 27); those who use the door are true shepherds, those who ignore it, " climbing up some other way, are thieves and robbers, coming to plunder and destroy. He is the door( or, as in ch. xiv. 6, " the Way") of Life, and life in abundance, knowing no stint or limitation, except our capacity to receive. In the next verse He goes on, varying the metaphor. to declare Himself also the Good Shepherd. THE PROPER LESSONS are ( Joel ii. 21-32) the promise of the immediate restoration of God's favour to Israel, and the further promise( quoted by St. Peter at Pentecost) of the future outpouring of the Spirit on all flesh;( Micah iv. 1-8) the prophecy of the coming of the Kingdom of the Lord over all nations in joy and peace;( 1 Thess. v. 12-24) St. Paul's exhortation to quench not the Spirit," but to 66 Monday in Whitsun- Week. The Collect. To him give all the prophets him shall GOD, who as at this time didst witness, that through his Name teach the hearts of thy faith- receive remission of sins. While ful people, by the sending to them the light of thy Holy Spirit; Grant us by the same Spirit to have a right judgment in all things, and evermore to rejoice in his holy comfort; through the merits of Christ Jesus our Saviour, who liveth and reigneth with thee, in the unity of the same Spirit, one God, world without end. Amen. For the Epistle. Acts 10. 34. HE and said, Of a truth I perceive that God is no respecter of persons; but in every nation he that feareth him, and worketh righteousness, is accepted with him. The Word which God sent unto the children of Israel, preaching peace by Jesus Christ;( he is Lord of all;) that Word, I say, ye know, which was published throughout all Judæa, and began from Galilee, after the baptism which John preached: how God anointed Jesus of Nazareth with the Holy Ghost, and with power; who went about doing good, and healing all that were oppressed of the devil: for God was with him. And we are witnesses of all things which he did, both in the land of the Jews, and in Jerusalem; whom they slew, and hanged on a tree: Him God raised up the third day, and shewed him openly; not to all the people, but unto witnesses chosen before of God; even to us who did eat and drink with him after he rose from the dead. And he commanded us to preach unto the people, and to testify that it is he which was ordained of God to be the Judge of quick and dead. Holy Ghost fell on all them which Peter yet spake these words, the heard the word. And they of were astonished, as many as camé the circumcision, which believed, with Peter, because that on the Gentiles also was poured out the gift of the Holy Ghost. For they heard them speak with tongues, and magnify God. Then answered Peter, Can any man forbid that these should not be baptized, which have received the Holy Ghost as well as we? And he commanded them to be baptized in the Name of the Lord. Then prayed they him to tarry certain days. The Gospel. St. John 3. 16. OD so that G he gave his only- begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved. He that believeth on him is not condemned: but he that believeth not is condemned already; because he hath not believed in the Name of the only- begotten Son of God. And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. But he that doeth truth cometh to the light, that his deeds may be made manifest, that they are wrought in God. Tuesday in Whitsun- Week. The Collect. things, and evermore to rejoice teach the hearts of thy faith- the merits of Christ Jesus our ful people, by the sending to Saviour, who liveth and reigneth them the light of thy Holy Spirit; with thee, in the unity of the Grant us by the same Spirit same Spirit, one God, world withto have a right judgment in all out end. Amen. 101 bring forth the fruits of spiritual life; and( 1 John iv. 1-14) St. John's test of the presence of the true Spirit of the Lord, by Trinity- Sunday. The formal celebration of this Festival is of Western observance( the Eastern Church celebrating on this day the" Feast of all the Martyrs") and of comparatively late date. The day was originally simply the Octave of Whitsunday; but in the Sacramentary of Gregory the original of our present Collect is given, and this perhaps indicates an informal appropriation of the day to contemplation of the mystery of the Holy Trinity. The earliest formal notice of the Festival is in England under Becket, in 1162; and it is curious that the Sarum Use numbers the succeeding Sundays as" after Trinity," whereas in the present Greek and Roman Use they are numbered as" after Pentecost." The Synod of Arles in 1260 consecrated the day to the Holy Trinity, and the universal observation of the day as Trinity Sunday was sanctioned by John XXII.( 1334). It fitly sums the whole series of Festivals of the Manifestation of God in Christ. up 66 THE COLLECT most truly dwells on the knowledge of the Trinity, as derived from a true faith"( that is, from faith in the Revelation of the Lord Jesus Christ), but on the recognition of the Unity of God, the foundation of all religion, as known through" the Power of the Divine Majesty"( see Rom. i. 19, 20). On this it bases a two- fold prayer, for stedfastness in this faith, and for defence by this Power. the confession of a true faith in Jesus Christ, overcoming the world, and by the temper of love, conscious of the love of God to us. THE EPISTLE( as also the Gospel) is old, taken from the Sarum Missal, and perhaps both still retain traces of the old observance of the day as simply the Octave of Pentecost. The Epistle is the great opening vision of the Apocalypse, after the Letters to the Seven Churches. It is notable that, except in the threefold 102 " Holy, Holy, Holy" of the cherubic song, there is no allusion to the doctri of the Holy Trinity. The vision is simply a vision of the mysterious being of God in Himself. It first describes His enthroned Majesty in all images of visible brightness and grandeur, with the emerald rainbow of the Covenant of Mercy around it, and the crystal sea of calmness and purity beneath; it then shews before the Throne the four" living creatures," emblems of the natural life of creation in its various phases, rising through the lion, the ox, and the eagle to the man- borrowed from the great vision of Ezekiel( i. 5-14; see also Is. vi. 2), and suggested( so tradition declares) by the four standards of Judah, Reuben, Ephraim, and Dan in Num. ii.; next, it shows, as sitting crowned on lower thrones, the four and twenty elders, symbolizing the whole Church of God under the Old Testament and the New united ( sometimes supposed to have been suggested by the four and twenty courses of the Temple worship); lastly, it tells how, in the four living creatures, all created life utters ceaseless praise to the" Holy, Holy, Holy, Lord God Almighty," and in the elders the Church of the Redeemed falls down before the Eternal and acknowledges Him, the Creator of all by His Will, worthy of glory and honour and power"( compare with this vv. 2-13 of the Te Deum). The whole vision thus enforces one leading idea of Trinity Sundaythe contemplation of God, not in what He does, but in what He is. 66 THE GOSPEL, in the record of Our Lord's conversation with Nicodemus,( a) begins by teaching the need of spiritual regeneration as a condition for the vision of the kingdom of God, and for entrance into its realities, em TRINITY- SUNDAY. For the Epistle. Acts 8. 14. were at Jerusalem, heard that Samaria had received the word of God, they sent unto them Peter and John; who, when they were come down, prayed for them, that they might receive the Holy Ghost:( for as yet he was fallen upon none of them; only they were baptized in the Name of the Lord Jesus.) Then laid they their hands on them, and they received the Holy Ghost. The Gospel. St. John 10. 1. VERILY, verily I say unto you, He that door into the sheep- fold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the shepherd of the sheep: to him the porter openeth; and the sheep hear his voice, and he calleth his own sheep by name, and by not I am the leadeth them out. And, when he goeth before them, and the sheep follow him; for they know his voice. And a stranger will they not follow; but will flee from him; for they know not the voice of strangers. This parable spake Jesus unto them: but they understood not what things they were which he spake unto them. Then said Jesus unto them again; Verily, verily I say unto you, I am the door of the sheep. All that ever came before me are thieves The Collect. A¹ LMIGHTY and everlasting God, who hast given unto us thy servants grace by the confession of a true faith to acknowledge the glory of the eternal Trinity, and in the power of the Divine Majesty to worship the Unity; We beseech thee, that thou wouldest keep us stedfast in this faith, and evermore defend us from all adversities, who livest and reignest, one God, world without end. Amen. and robbers; but the sheep did For the Epistle. Rev. 4. 1. AF FTER this I looked, and behold, a door was opened in heaven and the first voice which I heard was as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter. And immediately I was in the Spirit; and behold, a throne was set in heaven, and one sat on the throne: and he that sat was to look upon like a jasper and a sardine stone and there was a rainbow round about the throne, in sight like unto an emerald. And Trinity- Sunday. by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. round about the throne were four and twenty seats; and upon the seats I saw four and twenty elders sitting, clothed in white raiment; and they had on their heads crowns of gold: And out of the throne proceeded lightnings, and thunderings, and voices. And there were seven lamps of fire burning before the throne, which are the seven spirits of God. And before the throne there was a sea of glass like unto crystal: and in the midst of the throne, and round about the throne, were four beasts full of eyes before and behind. And the first beast was like a lion, and the second beast like a calf, and the third beast had a face as a man, and the fourth beast was like a flying eagle. And the four beasts had each of them six wings about him; and they were full of eyes within: and they rest not day and night, saying, Holy, holy, holy, Lord God Almighty, which was, and is, and is to come. And when those beasts give glory, and honour, and thanks, to him that sat on the throne, who liveth for ever 102 272227 phatically contrasting with" the flesh," which the carnal eye can see, the mysterious Presence, which can be known only by its results.( b) On this it grounds a claim for faith in the heavenly things," which He, the Son of Man, who is always in Heaven, alone knows and can reveal- a faith by which they who look to Him, raised up for salvation, shall attain eternal life. Again, without reference to the Holy Trinity, the Gospel teaches the other chief lesson of the daythe recognition of mystery, to be apprehended by faith in the true Word( or Revealer) of the Godhead. THE PROPER LESSONS from the Old Testament are( Isaiah vi. 1-11) the great vision of the Lord to Isaiah at his call, with the Seraphic Song," Holy, Holy, Holy is the Lord of Hosts;" the appearance of the three men ( Gen. xviii.) to Abraham before the fall of Sodom- a lesson of "" very questionable appropriateness( borrowed from the old Lectionary); for the" men who went towards Sodom" are( see Gen. xix. 1) clearly two created angels; and( Gen. i. 1- ii. 4), as on Septuagesima, the record of Creation, containing the plural name of God( Elohim) and the " Let us make man," evidently regarded as foreshadowing the revelation of the Trinity. The Lessons from the New Testament are( Rev. i. 1-9) the revelation of God as" the Alpha and Omega, which is and which was and which is to come;" the great passage( Eph. iv. 1-17) which bases the unity of the Church on the" One Spirit," the " One Lord," the" One God and Father of All," and bids us grow in the" unity of the faith" unto perfection; and( Matt. iii.) the record of the manifestation of the Spirit, and the voice of the Father, at the Baptism of the " Beloved Son," incarnate on earth. ( III.) THE NON- FESTAL PART OF THE YEAR. The long series of Sundays after Trinity- about one- half of the year- appears to be devoted to the enforcement of the Lessons, both of doctrine and of life, naturally drawn from the great Truths which the earlier part of the year has brought out in the various manifestations of God in Christ, culminating in the revelation of the mystery of the Holy Trinity. Thus the Collects dwell on the spiritual relations of human life to God, and their petitions have a strong practical stamp. The Epistles will be found to be, generally speaking, a selection in orderly succession of salient passages, first from the Catholic Epistles, then from the Epistles of St. Paul. The Gospels contain mainly the Parables and Miracles of Our Lord, with passages of direct practical teaching, as from the Sermon on the Mount. With but few exceptions, all are taken from the Sarum Missal with some occasional modifications. THE PROPER LESSONS carry us through the books of the Old Testament in order; first, through the historical books, from Joshua to Nehemiah, omitting, however, Ezra and Esther; then, through the Prophetical books, omitting Isaiah, which has occupied Advent, Christmas, and Epiphany, and also Obadiah, Jonah, Nahum, and Zechariah; and for the last Sunday of the ecclesiastical year, appointing the closing chapters of Ecclesiastes. The principle of regularity rules, generally speaking, in the whole selection. The first Sunday after Trinity. THE COLLECT fitly opens this scheme of practical teaching by a confession of inability to do that which is good without" the 103 strength made perfect in our weakness," and a prayer for grace" both to will and to do of God's good pleasure." THE FIRST SUNDAY AFTER TRINITY. and ever, the four and twenty elders fall down before him that sat on the throne, and worship him that liveth for ever and ever, and cast their crowns before the throne, saying, Thou art worthy, O Lord, to receive glory, and honour, and power; for thou hast created all things, and for thy pleasure they are and were created. The Gospel. St. John 3. 1. risees, named Nicodemus, a ruler of the Jews: the same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God: for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily I say unto thee, Except a man be born again, he cannot see the Kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily I say unto thee, Except a man be born of water, and of the Spirit, he cannot enter into the Kingdom The Collect. O GOD, the strength of all them that put their trust in thee, mercifully accept our prayers; and because through the weakness of our mortal nature we can do no good thing without thee, grant us the help of thy grace, that in keeping of thy commandments we may please thee, both in will and deed; through Jesus Christ our Lord. Amen. of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth; so is every one that is born of the Spirit. Nicodemus answered and said The First Sunday after Trinity. The Epistle. 1 St. John 4. 7. BELOVED, let us love one another: for love is of God, and every one that loveth is born of God, and knoweth God. He that loveth not knoweth not God; for God is love. In this was manifested the love of God towards us, because that God sent his onlybegotten Son into the world, that we might live through him. Herebe? Jesus answered and said unto him, Art thou a master of Israel, and knowest not these things? Verily, verily I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness. If I have told you earthly things, and ye believe not; how shall ye believe, if I tell you of heavenly things? And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man, who is in heaven. And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life. in is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. Beloved, if God so loved us, we ought also to love one another. No man hath seen God at any time. If we love one another, God dwelleth in us, and his love is perfected in us. Hereby know we that we dwell in him, and he in us; because he hath given us of his Spirit. And we have seen, and do testify, that the Father sent the Son to be the Saviour of the world. Whosoever shall confess that Jesus is the Son of God, God dwelleth in him, and he in God. And we have known and believed the love that God hath to us. God is love; and he that dwelleth in love dwelleth in God, and God in him. Herein is our love made perfect, that we may have boldness in the day of judg103 THE EPISTLE is the opening of that section of St. John's First Epistle, which centres on the aphorism," God is Love," both in His own essential Nature, and in His manifestation of Himself to us.( a) This love of God to us is shown, above all other manifestations, in the giving of His only Son" to be the Saviour of the world," as being" a propitiation" for us, while still unloving and sinful( see Rom. v. 8).( b) By love in ourselves, towards God and man, we become capable of the knowledge of God, seeing through the revelation of Christ and the indwelling gift of the Spirit, Him who is invisible( comp. Eph. iii. 1719).( c) The practical inference is to cultivate the spirit of love, which, as it approaches perfection, casts out fear; testing its reality in our relations to man, and so rising from man to God. THE GOSPEL is evidently designed to enforce the lesson of love by Our Lord's Parable of the Rich man- the type of a life, The Second Sunday after Trinity. THE COLLECT prays for the protection of God's providence over the outward life, and for the education of the soul in the fear and love of God, to which such protection is always promised. not so much flagrantly sinful, as self- indulgent, careless of men and unbelieving towards God. The phrase" Abraham's bosom" -one of those commonly used by the Jews to designate the unseen world of the righteous souls -is probably chosen to show that not in the possession of riches, but in the idolatry and misuse of riches, lies the danger of eternal loss; for Abraham was rich and great in this world. The word" hell" here signifies Hades, the unseen world of the apostate soul, waiting for the final Judgment, not yet having lost hope of relief, or remembrance of those left behind on earth. The prayer of the rich man and its rebuke show that the root of his evil life was in a selfish unbelief( which, in him, as in his brethren, even miracle could not have dispelled), the very opposite to the self- sacrificing faith in which Abraham was accepted before God. Of this temper the neglect, or the careless toleration, of the poor Lazarus was simply the sign. THE EPISTLE is taken from an earlier part of the First Epistle of St. John than that of last Sunday. It( a) contrasts the principle of hatred in the world with the principle of love, ruling in those who know the Divine Love in the Sacrifice of Christ, and therefore reflect its spirit in themselves; next( b), urges practical reality in such love, not in word, but in deed, which 101 alone can satisfy the judgment of our own conscience, and so have confidence of God's blessing and His answer to our prayers;( c) lastly, it sets forth the great commandment, by keeping which we open our souls to the indwelling Spirit of God -faith in the Lord Jesus Christ, and love for His sake towards one another. THE GOSPEL is the Parable of the Great Feast in St. Luke, parallel to, but not identical with, the Parable of the Marriage Feast in St. Matthew ( Matt. xxii. 1-14). The invited guests, who plead successively as excuses for absence enjoyment THE SECOND SUNDAY AFTER TRINITY. ment; because as he is, so are we in this world. There is no fear in love; but perfect love casteth out fear; because fear hath torment: He that feareth is not made perfect in love. We love him, because he first loved us. If a man say, I love God, and hateth his brother, he is a liar: for he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen? And this commandment have we from him, That he who loveth God love his brother also. The Gospel. St. Luke 16. 19. HERE was a certain rich man, T and fine linen, and fared sumptuously every day. And there was a certain beggar named Lazarus, which was laid at his gate full of sores, and desiring to be fed with the crumbs, which fell from the rich man's table: moreover, the dogs came and licked his sores. And it came to pass, that the beggar died, and was carried by the angels into Abraham's bosom. The rich man also died, and was buried and in hell he lift up his eyes being in torments, and seeth Abraham afar off, and Lazarus in his bosom. And he cried and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water, and cool my tongue; for I am tormented in this flame. But Abraham said, Son, remember that thou in thy lifetime receivedst thy good things, and likewise Lazarus evil things; but now he is comforted, and thou art tormented. And besides all this, between us and you there is a great gulf fixed: so that they who would pass from hence to you cannot; neither can they pass to us, that would come from thence. Then The Second Sunday after Trinity. The Epistle. 1 St. John 3. 13. ARVEL not, my brethren, father, that thou wouldest send him to my father's house: for I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham; but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead. The Collect. we the love of God, because he O LORD, who never failest to laid down his life for us and we help govern them whom to lay down our lives for thou dost bring up in thy stedfast the brethren. But whoso hath fear and love; Keep us, we beseech this world's good, and seeth his thee, under the protection of thy brother have need, and shutteth good providence, and make us to up his bowels of compassion from have a perpetual fear and love of him; how dwelleth the love of thy holy Name; through Jesus God in him? My little children, Christ our Lord. Amen. let us not love in word, neither in tongue; but in deed, and in truth. And hereby we know that we are of the truth, and shall assure our know that we have passed from death unto life, because we love the brethren. He that loveth not his brother abideth in death. Whosoever hateth his brother is a murderer: and ye know that no murderer hath eternal life abiding in him. Hereby perceive heart condemn us, God is greater than our heart, and knoweth all things. Beloved, if our heart condemn us not, then have we confidence towards God. And whatsoever we ask, we receive of him, because we keep his commandments, and do those things 104 2612822 of possessions, engrossment in work, and absorption in earthly ties of love and duty, are the types of such men of the world as Our Lord saw round Him at the Pharisee's table, careless of God's inward call, and therefore apt to turn away from His own special invitation. The outcasts, who are gathered in, first from the streets and lanes of the city, and then from the highways without, are types of those deTHE COLLECT is like the last, in asking for the protection of God against danger and adversity. It connects this protection, however, not with the willing service of godly fear and love, but with the spirit of prayer, itself a gift of the Spirit of God( see Rom. viii. 26). THE EPISTLE is the conclusion of the First Epistle of St. Peter, following an exhortation to mutual consideration and deference between the" elder" and the younger"( that is, probably, the presbyters and the people). The lesson is two- fold; first( a), of Humility, shown, indeed, towards man, but based on a hum66 The Third Sunday after Trinity. bl and self- forgetful trust in God; next( b), of sober, vigilant patience, resisting the power of evil, through quiet endurance of such suffering as is ordained for us in the following of Christ. ( e) Through such endurance he prays that God will bring them to perfection, in firmness, energy, and depth of faith. THE GOSPEL contains the first two of the famous triad of parables of mercy, spoken in answer to the remonstrance of the Pharisees against that reception of 105 spised in the world- like the publicans and sinners within the Jewish covenant, and the heathen without- who so often turned to Him, accepting God's spiritual blessings, and thus finding the food which their souls craved for. The penalty pronounced on the disobedient is that their wilful rejection shall be made effectual, and that the opportunity, once lost, shall never recur. publicans and sinners, which seemed to them to condone sin. ( a) The former Parable of the Lost Sheep ,, paints Our Lord as ( see John x. 11) the Good Shepherd, seeking even one lost sheep out of the flock with a tender individualizing mercy, bearing it home to the fold, and rejoicing over it with a special joy. The moral declares that in heaven there shall be, not indeed greater love, but greater joy, over one lost one found, than over those ( if such there be) who never strayed.( b) The second Parable, of the lost piece of money, seems to represent the Church; which, when it has lost by negligence one soul, stamped with the image of the Great King, seeks the lost under the guidance of God's truth, and having found it, rejoices over the undoing of past negligence in that finding. The moral is much the same as before the present joy" before the angels of God," watching over the Church, over" one sinner that repenteth." It may be noted that the idea of penitence is not actually conveyed in either parable; it is supplied in the Parable of the Prodigal Son, which follows. THE THIRD SUNDAY AFTER TRINITY. that are pleasing in his sight. And this is his commandment, That we should believe on the Name of his Son Jesus Christ, and love one another, as he gave us commandment. And he that keepeth his commandments dwelleth in him, and he in him: and hereby we know that he abideth in us, by the Spirit which he hath given us. The Gospel. St. Luke 14. 16. CERTAIN man made a great supper, and bade many; and sent his servant at supper- time to say to them that were bidden, Come, for all things are now ready. And they all with one consent began to make excuse. The first said unto him, I have bought a piece of ground, and I must needs go and see it; I pray thee have me excused. And another said, I A The Third Sunday after Trinity. The Collect thee mercifully to hear us; and grant that we, to whom thou hast given an hearty desire to pray, may by thy mighty be comforted in all dangers and adversities; through Jesus Christ our Lord. Amen. have bought five yoke of oxen, and I go to prove them; I pray thee have me excused. And another said, I have married a wife, and therefore I cannot come. So that servant came, and shewed his lord these things. Then the master of the house being angry said to his servant, Go out quickly into the streets and lanes of the city, and bring in hither the poor, and the maimed, and the halt, and the blind. And the servant said, Lord, it is done as thou hast commanded, and yet there is room. And the lord said unto the servant, Go out into the high- ways and hedges, and compel them to come in, that my house may be filled. For I say unto you, That none of those men which were bidden shall taste of my supper. The Epistle. 1 St. Peter 5. 5. ALL of you be subject one to another, and be clothed with humility: for God resisteth the proud, and giveth grace to the humble. Humble yourselves therefore under the mighty hand of God, that he may exalt you in due time; casting all your care upon him, for he careth for you. Be sober, be vigilant; because your adversary the devil, as a roaring lion, walketh about seeking whom he may devour: whom resist stedfast in the faith, knowing that the same afflictions are accomplished in your brethren that are in the world. But the God of all grace, who hath called us into his eternal glory by Christ Jesus, after that ye have suffered a while, make you perfect, stablish, strengthen, settle you. To him be glory and dominion for ever and ever. Amen. The Gospel. St. Luke 15. 1. THEN drew near unto him all the Publicans and sinners for to hear him. And the Pharisees and Scribes murmured, saying, This man receiveth sinners, and eateth with them. And he spake this parable unto them, saying, What man of you having an hundred sheep, if he lose one of them, doth not leave the ninety and nine in the wilderness, and go after that which is lost, until he find it? And when he hath found it, he layeth it on his shoulders, rejoicing. And when he cometh home, he calleth together his friends and neighbours, saying unto them, Rejoice with me, for I have found my sheep which was lost. I say unto you, That likewise joy shall be in heaven over one sinner that repenteth, more than over ninety and nine just persons, which need no repentance. Either what woman having ten pieces of silver, if she lose one piece, doth not light a candle, and sweep the house, and seek diligently till she find it? And when she hath found it, 105 The Fourth Sunday after Trinity. THE COLLECT, still praying for God's protection and His indwelling grace, through His abundant mercy, looks on beyond the things temporal, through which we pass now, to the things eternal, granted us in earnest now, but to be made perfect hereafter( see 2 Cor. iv. 18). Its prayer is that the one may help, and not hinder, the other. THE EPISTLE is a warninginterposed in St. Paul's glorious picture of the freedom and victorious energy of the" life of the Spirit"-of the condition of trial and sorrow through which it has to struggle to its final triumph. He speaks first( a) of the burden on all creation- a burden of suffering and corruption, in itself a sentence of God on a fallen world, but carrying with it always a hope of deliverance, towards which the creation strains in eager expectation; next( b), of the special burden, resting on those who have the earnest of the Spirit, and who therefore long with an intenser longing for the perfect redemption, not only of the soul, but of THE COLLECT still dwells on the guiding power of God's providence, but now as exercised for the sake of the Church, that it may have scope and peace for His service- the world being kept from hindrance and enmity. 106 THE EPISTLE, like that of the Third Sunday, is taken from the First Epistle of St. Peter, closing the command of submission, civil and domestic, by the exhortation " finally" to unity of spirit, shewthe body, which connects them with the visible creation. This burden, however, he reckons not worthy even of mention in comparison with the glory which is to come. The whole passage is a striking recognition at once of the contradiction of evil against good, and of its certain overthrow. The Fifth Sunday after Trinity. THE GOSPEL( taken from the " Sermon on the Plain" in St. Luke) is Our Lord's lesson, first ( a) of unlimited mercy, after the pattern of the boundless mercy of God- a mercy which, even by man, shall be abundantly requited;( b) next, of warning against the blindness of selfdeceiving partiality, refusing to see the" beam" of gross sin in ourselves, while it would pluck out the" mote" of trivial defect from our brother's eye, and against the folly, which, while we are thus blind, makes us claim to be leaders of the blind ( comp. Rom. ii. 17-24). The two lessons go together: for, when we know ourselves, we learn to make infinite allowance for others. ing itself in love and courtesy to the brethren, and in return of good for evil, blessing for railing, to the enemy. This exhortation is enforced by a quotation from Ps. xxxiv. 12-16, enjoining, as the condition of receiving God's blessing, the love of righteousness and peace. For to those who thus place themselves under God's protection no harm can come, and even suffering for righteousness' sake is happiness and peace. The whole accords with the prayer of the Collect; THE FOURTH SUNDAY AFTER TRINITY. she calleth her friends and her wise, I say unto you, There is neighbours together, saying, Re- joy in the presence of the angels joice with me, for I have found of God over one sinner that rethe piece which I had lost. Like- penteth. The Fourth Sunday after Trinity. The Collect. 0 GOD, the protector of all that trust in thee, without whom nothing is strong, nothing is holy; Increase and multiply upon us thy mercy; that, thou being our ruler and guide, we may so pass through things temporal, that we finally lose not the things eternal: Grant this, O heavenly Father, for Jesus Christ's sake our Lord. Amen. The Epistle. Rom. 8. 13. I RECKON that the sufferings of present time not worthis thy to be compared with the glory which shall be revealed in us. For the earnest expectation of the creature waiteth for the manifestation of the sons of God. For the creature was made subject to vanity, not willingly, but by reason of him who hath subjected the same in hope: because the creature itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God. For we know that the whole creation groaneth, and travaileth in pain together until now. And not only they, but ourselves also, which have the first- fruits of the Spirit, even we ourselves groan within ourselves, waiting for the The Collect. ( RANT, 0 Lord, we beseech that world may be so peaceably ordered by thy governance, that thy Church may joyfully serve thee in all godly quietness; through Jesus Christ our Lord. Amen. adoption, to wit, the redemption of our body. The Fifth Sunday after Trinity. The Gospel. St. Luke 6. 36. BE ye therefore merciful, as your Father Judge not, and ye shall not be judged: condemn not, and ye shall not be condemned: forgive, and ye shall be forgiven: give, and it shall be given unto you; good measure, pressed down, and shaken together, and running over, shall men give into your bosom. For with the same measure that love as brethren, be pitiful, be courteous; not rendering evil for ye mete withal, it shall be measured to you again. And he spake a parable unto them, Can the blind lead the blind? shall they not both fall into the ditch? The disciple is not above his master; but every one that is perfect shall be as his master. And why beholdest thou the mote that is in thy brother's eye, but perceivest not the beam that is in thine own eye? Either how canst thou say to thy brother, Brother, let me pull out the mote that is in thine eye, when thou thyself beholdest not the beam that is in thine own eye? Thou hypocrite, cast out first the beam out of thine own eye, and then shalt thou see clearly to pull out the mote that is in thy brother's eye. evil, or railing for railing; but contrariwise blessing; knowing ye should inherit a blessing. For he that will love life, and see good days, let him refrain his tongue from evil, and his lips that they speak no guile: let him eschew evil, and do good; let him seek peace, and ensue it. For the eyes The Epistle. 1 St. Peter 3. 8. BE ye all of one mind, having of the Lord are over the righteous, ears open prayers: but the face of the Lord is against them that do evil. And 106 but goes beyond it, as shewing that, even when the world rages, the Church may have an inner peace in the service of God. THE GOSPEL is the history of the miraculous draught of fishes ( recorded by St. Luke alone), and of the call of St. Peter, and with him of St. Andrew, St. James, and St. John, to the full discipleship of Our Lord. St. Andrew and St. Peter had known Him and believed on Him before this, immediately after His Baptism( see John i. 40-42), and here evidently treat Him with reverence: but apparently had The Sixth Sunday after Trinity. THE COLLECT brings out to us the harmony of the higher and lower motives in the Service of God- the higher motive of a Supreme love of Him above all things- the lower motive of hope of the blessings which" pass men's understanding." Both have their place: but the former must be the leading idea. It is " the first and great commandment." THE EPISTLE begins a series of selections from the Epistles of St. Paul in the order in which they stand in our Bibles, extending almost without interruption to the 24th Sunday. The Epistles of this and the next two Sundays are from the Epistle to the Romans. not till now" forsaken all and followed Him." We note the awe, and even fear, produced in St. Peter by the presence of the Lord in His miraculous power; and contrast with them the eagerness with which, after the second miraculous draught of fishes( John xxi. 7), he hurried to the feet of His Master. The promise of Our Lord is properly, Thou shalt catch men to keep them alive," thus doubly contrasting their present occupation with their future Apostleship, in which they should catch not fish, but men, not to kill, but to bring to life. The Epistle itself comes from the sixth chapter; which, following the exposition of free justification in the blood and by the grace of Christ, guards against the perverse suggestion," Shall we continue in sin that grace may abound?" by a picture of the life of the justified, as necessarily conformed to the likeness of Christ. Dwelling on Baptism, as the entrance into that life, it describes it as the sign and the means of our partaking, both of the death of Christ, as a conquest and destruction of sin, and of His Re107 surrection, as the gift of newness of life.( Compare the answer in the Catechism as to the inward and spiritual grace of Baptism.) It follows from this that sanctification begins necessarily from the moment of justification, and continues for ever, in this world and in the next. THE GOSPEL is that portion of the Sermon on the Mount in which, after the opening description of the Christian character in the Beatitudes, and of the function of Christians, as at once" the salt" and" the light" of the world, Our Lord draws out the outline of the Christian Law.( a) The leading idea is the contrast of it as a Law of principle and of liberty with the law of rule and restraint which was" the righteousness of the Scribes and Pharisees." This contrast is first illustrated( b) by the extension of the sixth commandment, given" to them" ( not" by them") of old time, from the deed of bloodshed to the thought of causeless anger, and the word of contempt and abhorrence. For the word. " Raca(" vain fellow") is a term of contempt; the words " Thou fool," of utter condemnation and abhorrence- not to be pronounced except with grave authority( as in Matt. xxiii. THE SIXTH SUNDAY AFTER TRINITY. who is he that will harm you, if said unto him, Master, we have ye be followers of that which is toiled all the night, and have takgood? But and if ye suffer for en nothing; nevertheless, at thy righteousness' sake, happy are ye: word I will let down the net. And and be not afraid of their terror, neither be troubled; but sanctify the Lord God in your hearts. when they had this done, they inclosed a great multitude of fishes, and their net brake. And they beckoned unto their partners which were in the other ship, that they should come and help them. And they came, and filled both the ships, so that they began to sink. When Simon Peter saw it, he fell down at Jesus' knees, saying, Depart from me, for I am a sinful man, O Lord. For he was astonished, and all that were with him, at the draught of the fishes which they had taken; and so was also James, and John, the sons of Zebedee, which were partners with Simon. And Jesus said unto Simon, Fear not, from henceforth thou shalt catch men. And when they had brought their ships to land, they forsook all, and followed him. The Gospel. St. Luke 5. 1. IT. came to pass, that as the people pressed upon him to hear the Word of God, he stood by the lake of Gennesareth, and saw two ships standing by the lake; but the fishermen were gone out of them, and were washing their nets. And he entered into one of the ships, which was Simon's, and prayed him that he would thrust out a little from the land: and he sat down, and taught the people out of the ship. Now when he had left speaking, he said unto Simon, Launch out into the deep, and let down your nets for a draught. And Simon answering The Sixth Sunday after Trinity. The Collect. is freed from sin. Now if we be O GOD, who hast prepared for dead with Christ, we believe that them that we him; knowgood things as pass man's under- ing that Christ being raised from standing; Pour into our hearts the dead dieth no more; death such love toward thee, that we, hath no more dominion over him. loving thee above all things, may For in that he died, he died unto obtain thy promises, which exceed sin once; but in that he liveth, he all that we can desire; through liveth unto God. Likewise reckon Jesus Christ our Lord. Amen. ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord. The Epistle. Rom. 6. 3. NOW ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are KN with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his re-. surrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead The Gospel. St. Matth. 5. 20. JESUS said unto his disciples, Except your righteousness shall exceed the righteousness of the Scribes and Pharisees, ye shall in no case enter into the Kingdom of heaven. Ye have heard that it was said by them of old time, Thou shalt not kill: and whosoever shall kill, shall be in danger of the judgment. But I say unto you, that whosoever is angry with his brother without a cause shall be in danger of the judgment: and whosoever shall say to his brother, Raca, shall be in danger 107 17, 19 by Our Lord Himself). with a brother in all cases, as a These are visited by a climax of preliminary condition of worship penalties- the lesser condemna- of God( compare the condition tion of the local court of judg- of the forgiveness asked in the ment, the greater condemnation Lord's Prayer), and agreement of the Sanhedrin, the utter de- even with an adversary, before struction of the" Gehenna of carrying out the quarrel to the fire"-the fire in the valley of" bitter end," with an implacaHinnom, burning up the refuse of ble severity, recoiling on our own the city, and the type of the" fire heads. In this latter we have which is not quenched." Lastly the positive command to forgive( c), the Christian Law in this ness and reconciliation; as for respect is carried one step fur- the former the negative prohibither- to enforce reconcilement tion of hatred and wrong doing. The Seventh Sunday after Trinity. THE COLLECT, addressing itself to God, as the Source of all power and the Giver of all good, prays for spiritual blessing- the love of His name, issuing both in spiritual devotion of the heart and in goodness of practical life, matured and perfected to the end. THE EPISTLE is the close of the sixth chapter of the Epistle to the Romans, contrasting the old life of the flesh with the new life of the Spirit. Speaking after the manner of men"-that is, condescending to the language of the world- it places them in comparison; it describes the one as a service of sin"( both of impurity and of iniquity), and the other as a 66 service of righteousness"( although, indeed, it is no service, but perfect freedom); it appeals to their knowledge of the fruit of the one as death, and of the fruit of the other as holiness and eternal life. But it ends with the great distinction between these" fruits"- that death is the" wages of sin," earned necessarily under the law of human responsibility from an unwilling God, while eternal life is the gift( or largess) of God's Love, 66 freely given, far above man's desert, through the Lord Jesus Christ." This distinction strikes the keynote of the whole Epistle -telling of man's sin and God's mercy, of death under the Law and justification in Jesus Christ. THE COLLECT, again returning to the subject of God's all ruling Providence, prays that it may avert from us all that is evil, and grant us all that is good- evil 108 THE GOSPEL is the record ( from St. Mark) of Our Lord's second great miracle of feeding the multitude, wrought( it would seem) on the remoter eastern side of the lake, during his ministry in these frontier lands, half heathen in population. The two miracles are compared by Himself in Matt. xvi. 6-12; Mark viii. 14-22. Both are notable, as miracles of Creative power, and as singularly wide in their scope, so as( see John vi. 14, 15) to bring home to the multitude the belief in His Messiahship, and induce them to think of making Him their King by force. The symbolic lesson of the miracle is obvious, shewing Our Lord as feeding, out of what is poor and insufficient without Him, all mankind in the wilderness of life, so abundantly that even the fragments gathered up are more ( See than the original whole. the Gospel for the Fourth Sunday in Lent.) The Eighth Sunday after Trinity. being all that hinders, and good all that aids, our spiritual perfection. THE EPISTLE comes from the. eighth chapter of the Epistle to THE SEVENTH SUNDAY AFTER TRINITY. of the council: but whosoever with thine adversary quickly, shall say, Thou fool, shall be in whiles thou art in the way with danger of hell- fire. Therefore if him; lest at any time the adverthou bring thy gift to the altar, sary deliver thee to the judge, and and there rememberest that thy the judge deliver thee to the offibrother hath ought against thee; cer, and thou be cast into prison. leave there thy gift before the Verily I say unto thee, Thou shalt altar, and go thy way, first be re- by no means come out thence, conciled to thy brother, and then till thou hast paid the uttermost come and offer thy gift. Agree farthing. The Seventh Sunday after Trinity. The Collect. The Gospel. St. Mark 8. 1. those the multitude beLORD of all power and mavering very great, and having who art the nothing to eat, Jesus called his disciples unto him, and saith unto them, I have compassion on the multitude, because they have now been with me three days, and have nothing to eat: and if I send them away fasting to their own houses, they will faint by the way; for divers of them came from far. And his disciples answered him, From whence can a man satisfy these men with bread here in the wilderness? And he asked them, How many loaves have ye? And they said, Seven. And he commanded the people to sit down on the ground. And he took the seven loaves, and gave thanks, and brake, and gave to his disciples to set before them; and they did set them before the people. And they had a few small fishes; and he blessed, and commanded to set them also before them. So they did eat, and were filled and they took up of the broken meat that was left seven baskets. And they that had eaten were about four thousand. And he sent them away. of all good things; Graft in our hearts the love of thy Name, increase in us true religion, nourish us with all goodness, and of thy great mercy keep us in the same; through Jesus Christ our Lord. Amen. I The Epistle. Rom. 6. 19. SPEAK after the manner of men, because of the infirmity of your flesh: for as ye have yielded your members servants to uncleanness, and to iniquity, unto iniquity; even so now yield your members servants to righteousness, unto holiness. For when ye were the servants of sin, ye were free from righteousness. What fruit had ye then in those things whereof ye are now ashamed? for the end of those things is death. But now being made free from sin, and become servants to God, ye have your fruit unto holiness, and the end everlasting life. For the wages of sin is death: but the gift of God is eternal life, through Jesus Christ our Lord. after Trinity. BRE The Epistle. Rom. 8. 12. RETHREN, we are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die; but if ye through the Spirit do mortify the deeds of the body, ye shall live. For as many as are led by the Spirit of God, they are the sons of God. The Eighth Sunday The Collect. 0 GOD, whose never- failing providence ordereth all things both in heaven and earth; We humbly beseech thee to put away from us all hurtful things, and to give us those things which be profitable for us; through Jesus Christ our Lord, Amen. 108 the Romans, which- in strong contrast with the terrible seventh chapter- paints to us in ideal perfection the picture of the spiritual life. In the preceding verses St. Paul has set forth the gracious gifts of justification and sanctification in Christ. In these he draws the practical inference that, in virtue of these gifts, we owe ourselves to the new life; and encourages our devotion to it by dwelling on the reality of our adoption to free sonship, which is implied in the very words" Our Father," and on the witness of the Spirit of God in us, as to this sonship of God in Christ now, so also to our consequent heirship of His glory, on condition of willingness to share His suffering. This is the true " service which is perfect freedom;" and in proportion as love THE COLLECT of this Sunday, in deep sense of our helplessness for good without God, prays for the spiritual gift of God's preventing grace that we may think, and His assisting grace that we may do, what is rightful, because accordant to His Will ( see Phil. ii. 11, 12). casts out fear, it becomes all in all to us. The Ninth Sunday after Trinity. "" or THE EPISTLE, beginning a series from the First Epistle to the Corinthians, is a remarkable instance( with which compare 2 Cor. iii. 7-18 and Gal. iv. 2131) of St. Paul's symbolical interpretation of Old Testament history, dealing with the facts of the narrative as embodying the universal laws of human nature and God's dispensation, and as being, therefore, ensamples " types " of our own experience. It traces the history of Israel in the wilderness as typical of our wanderings in the wilderness of life;( a) their entrance upon it under the cloud of God's mysterious Presence, through the Red Sea, in which they were baptized for the new life of freedom and trial," into Moses" as( see Gal. iii.) the " Mediator" of God's Covenant with them;( b) their sustentation in it by the" spiritual food" ( the" bread from Heaven"), and 109 THE GOSPEL is again from the Sermon on the Mount. It is a part of the final warning against unreality, whether of teaching or of life. It deals especially with the" false prophets," wolves in sheep's clothing, bidding that they shall be tested by their practical fruits, and warning that not outward adoration of the Lord, but inward devotion to the Will of the Father, is the condition of entering into the kingdom of Heaven- because the sign of the regeneration which is necessary for such entrance( see John iii. 5, 6). The whole is in simple form identical with the teaching of the Epistle, as to the practical devotion of filial obedience, due from all who are in the Spirit. the" spiritual drink" from the Rock cleft for them, the type of our Rock of Ages;"( c) their sins and punishments- the sensuous idolatry of the golden calf ( Exod. xxxii. 6), and its punishment by the sword of the Levites and the plague- the fornication with the Moabites at Bethpeor, and the plague which avenged it( Numb. xxv.1-9)-the" tempting" God by unbelief and discontent on the borders of the promised land, and the plague of serpents- the murmuring of absolute rebellion, again punished by the destroying angel of pestilence( see Numb. xiv. 37; xvi. 46-50). It then( d) draws the double moral- to beware of the temptation, in which" he who thinketh that he standeth may fall," and yet not to be afraid of it, because God will give us power to escape from it or to bear it. 66 THE GOSPEL is Our Lord's Parable of the Unjust Steward. ( a) It presents to us a type of keen and unscrupulous worldly, wisdom, by which the steward on the eve of dismissal, unable to work and ashamed to beg, makes use of the office which he is about to lose, to entrap his master's debtors( probably his tenants) THE NINTH SUNDAY AFTER TRINITY. For ye have not received the spirit of bondage again to fear; but ye have received the spirit of adoption, whereby we cry, Abba, Father. The Spirit itself beareth witness with our spirit, that we are the children of God: and if children, then heirs; heirs of God, and joint- heirs with Christ: if so be that we suffer with him, that we may be also glorified together. them by their fruits: do men gather grapes of thorns, or figs of thistles? Even so every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit; neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them. Not every one that saith unto me, The Gospel. St. Matth. 7. 15. EW. of shall enter into the which come to you in sheep's Kingdom of heaven; but he that clothing, but inwardly they are doeth the will of my Father which ravening wolves. Ye shall know is in heaven. The Ninth Sunday after Trinity. The Collect. serpents. Neither murmur ye, as murmured, ( RANT to us, Lord, we beseech ther, the spirit do th besed and were destroyed of the de stroyer. Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you, but do always such things as be rightful; that we, who cannot do any thing that is good without thee, may by thee be enabled to live according to thy will; through Jesus Christ our Lord. Amen. The Epistle. 1 Cor. 10. 1. ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; and were all baptized unto Moses in the cloud, and in the sea; and did all eat the same spiritual meat, and did all drink the same God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. The Gospel. St. Luke 16. 1. spiritual drink:( for they drank of JESUS said unto his disciples. that Rock that There was a certain rich man which had a steward; and the same was accused unto him that he had wasted his goods. And he called him, and said unto him, How is it that I hear this of thee? Give an account of thy stewardship; for thou mayest be no longer steward. Then the steward said within himself, What shall I do? for my lord taketh away from me the stewardship: I cannot dig, to beg I am ashamed. I am resolved what to do, that, when I am put out of the stewardship, they may So receive me into their houses. he called every one of his lord's debtors unto him, and said unto H them; and that Rock was Christ.) But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of 109 into a fraudulent falsification of their accounts, the knowledge of which would put them into his power, and enable him, either by favour or by fear, to live at their expense.( b) The master, though robbed, cannot help commending the shrewdness of the dishonesty; and Our Lord draws from it, first, the moral that the children of the world are, from their own point of view and for their own objects, wiser than the children of light, and then the command to all so to use the temTHE COLLECT is an appeal to God's mercy to hear prayer, and that it may be granted, to guide us by His Spirit into the right line of prayer, according to His Will ( see Rom viii. 26, 27; 1 John v. 14, 15). Prayer, like action, is an appointed means of" our fellow working with God" under His Light and Grace. The Tenth Sunday after Trinity. THE EPISTLE, also from the First Epistle to the Corinthians, is the beginning of St. Paul's treatment, in answer to a letter from the Corinthian Church, of the subject of the extraordinary spiritual gifts, which had caused perplexity and contention at Corinth. He begins( a) by reminding them that all such gifts in the Church depend upon, and are tested by, the fundamental condition of faith in Christ( see 1 John iv. 1-3); next( 6) he dwells of the unity underlying all suc gifts- a unity of source from the One Spirit- a unity of ministry( or service) under the One Lord Jesus Christ- a unity of effect, as subordinate parts of the work of the One God;( c) 110 66 porary possession of the riches of this world( the mammon of unrighteousness") as to prepare for ourselves a place in the everlasting habitations( see Matt. vi. 19-21). ( c) The appeal is not to the highest motive, the love of God, but to the lower, yet allowable, motive of a wise self- interest, such as is used, but perverted, in the " What practice of the world. shall it profit a man, if he gain the whole world, and lose his own soul?" THE COLLECT appeals to God, as declaring His Almightiness chiefly in shewing mercy( see Ex. xxxiv. 6, 7), and asks for His grace in the" measure" which we need, to enable us to run the race in the right course, and obtain that share of the treasure in finally, he illustrates this principle by referring the various gifts, first, of wisdom, knowledge, and faith, then of healing and other miracle, next of prophecy, and lastly of the use and interpretation of tongues- all to the manifold operation of the Holy Ghost. It is, of course, obvious that in principle the teaching applies to all spiritual gifts whatever, recognising in them the mysterious combination of individuality with unity, of man's freedom with God's grace, which is the law of human life. THE GOSPEL is a mournful illustration of the need of this combination by the record of Our Lord's weeping over Jerusalem on the eve of His triumphal entry, because, in the fulness of light and grace, she would not see the things which belonged to her peace, and so was drawing on her the foredoomed destruction. Of this infatuation the profanation of the Temple, under pretence of conducing to its service of God( on which see Gospel for First Sunday in Advent), was a sign. The Eleventh Sunday after Trinity. heaven which is its prize( see Heb. xii. 1, 2; 1 Cor. ix. 24-27). THE EPISTLE is the beginning of the great chapter on the Resurrection, which St. Paul describes as a" Gospel," in which we stand, and by which THE TENTH SUNDAY AFTER TRINITY. lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light. And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that when ye fail, they may receive you into everlasting habitations. The Tenth Sunday after Trinity. The Collect. rit; to another the working of mithe first, How much owest thou unto my lord? And he said, An hundred measures of oil. And he said unto him, Take thy bill, and sit down quickly, and write fifty. Then said he to another, And how much owest thou? And he said, An hundred measures of wheat. And he said unto him, Take thy bill, and write fourscore. And the O be open to the prayers of thy humble servants; and that they may obtain their petitions make them to ask such things as shall please thee; through Jesus Christ our Lord. Amen. The Epistle. 1 Cor. 12. 1. The Gospel. St. Luke 19. 41. brethren, I would not have AND when he was come near, ye you ignorant. Ye know that were Gentiles, carried away unto these dumb idols, even as ye were led. Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed; and that no man can say that Jesus is the Lord, but by the Holy Ghost. Now there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God, who worketh all in all. But the manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spihe beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, and shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. And he went into the temple, and began to cast out them that sold therein, and them that bought, saying unto them, It is written, My house is ye have the house of prayer: but made it a den of thieves. And he taught daily in the temple. another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues. But all these worketh that one and the self- same Spirit, dividing to every man severally as he will. The Eleventh Sunday after Trinity. The Collect. 0 GOD, who declarest thy almighty power most chiefly in shewing mercy and pity; Mercifully grant unto us such a measure way of thy commandments, may obtain thy gracious promises, and be made partakers of thy heavenly treasure; through Jesus Christ our Lord. Amen. The Epistle. 1 Cor. 15. 1. RETHREN, I declare unto you the Gospel which I preached unto you, which also ye have BR 110 66 we must be saved.( a) In words, which have almost the terse precision of a Creed, he recites the Atoning Passion, the Burial, and the Resurrection of Christ as according to the Scriptures,' that is, as the fulfilment of prophecy( comp. Acts ii. 21-34; iii. 13-18,& c.,& c.);( b) he then enumerates successively the witness of the Resurrection, by St. Peter( Luke xxiv. 34), by the Twelve( Luke xxiv. 36; John xx. 19), by above five hundred brethren at once( perhaps the appearance recorded in Matt. xxviii. 16, 17), by James( not recorded in the Gospels), lastly by himself at his conversion, as" one born out of due time."( c) This last mention of himself suggests to him a digression on his own unworthiness to be called an Apostle, and on the marvellous grace by which he had laboured" more than they all," and from this he returns to enforce strongly the Resurrection, as the substance of preaching and the foundation of faith. ور THE GOSPEL( as on the two preceding Sundays) is from St. The Twelfth Sunday after Trinity. THE COLLECT, acknowledging God's willingness to hear, as anticipating the utterance of our prayer and His graciousness in giving, as exceeding its desires and our merits, prays that this overflowing abundance may be poured on us, alike in the forgiveness of sin and the gift of blessing, which we can only ask through the mediation of Our Lord Jesus Christ. It is in itself an implied Gospel of God's Love, man's unworthiness, and the salvation of Christ. Luke- the Parable of the Pharisee and the Publican, of which the special object and the special moral are given us with unusual distinctness. It should be noted ( a) that the Pharisee's worship is confined to thanksgiving without prayer; that the thanksgiving to God that he had been free from extortion, injustice, adultery, is in itself unobjectionable; that the characteristic evil of Pharisaic pride, which trusted in self- righteousness and despised others, comes out first in the words" as other men are,"" as this Publican," and next in the complacent enumeration of fasting and tithegiving beyond the literal requirements of the law; () that the Publican's prayer is literally," God be reconciled to me the sinner," in allusion probably to the sin offering then going on in the Temple; and that, in contrast with the other, it forgets all except himself as sinful and God as merciful, and throws the whole soul on Him in humble faith. In this faith he was" justified." THE EPISTLE passes to the Second Epistle to the Corinthians. It is first( a) a declaration of St. Paul's confidence through Christ towards God, not reckoning anything done as of himself, but relying on his mission and grace as a minister of the Gospel Covenant. This leads on( b) to a contrast between the Old and New Covenants- the one of the letter, written on stones, and bringing only condemnation- the other of the 111 Spirit, written on the heart, and bringing life. If the former had glory- the glory of God reflected on the face of Moses( see Exod. Xxxxiv. 29, 30)-how much more is the other glorious in us, who reflect with unveiled face the glory of Christ, and are changed into that glory by the Spirit( see below, v. 18). On this contrast comp. Heb. ix. THE GOSPEL is the record of the miracle of the healing of the man deaf and half dumb, in the half heathen country of Decapolis, lying chiefly on the eastern side of the Jordan. In respect of this miracle we note( a), Our Lord's use( as in John ix. 6) of visible means- perhaps to appeal to the understanding and faith of the man through the one avenue of sense left open;( b) next, the record by St. Mark( as so often) of the actual Aramaic word Ephphatha used by Our Lord; ( c) the significant mention of His sigh at the moment of heal THE TWELFTH SUNDAY AFTER TRINITY. received, and wherein ye stand: by which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all, that which I also received, how that Christ died for our sins, according to Scriptures; and that he was buried; and that he rose again the third day, according to the Scriptures; and that he was seen of Cephas, then of the twelve: after that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present; but some are fallen asleep: after that, he was seen of James; then of all the Apostles: and last of all, he was seen of me also, as of one born out of due time. For I am the least of the Apostles, that am not meet to be called an Apostle, because I persecuted the Church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all; The Collect. more LMIGHTY and everlasting ready to hear than we to pray, and art wont to give more than either we desire, or deserve; Pour down upon us the abundance of thy mercy; forgiving us those things whereof our conscience is afraid, and giving us those good things which we are not worthy to ask, but through the merits and mediation of Jesus Christ, thy Son, our Lord. Amen. The Twelfth Zunday after Trinity. A God, who art always The Epistle. 2 Cor. 3. 4. UCH trust have we through yet not I, but the grace of God which was with me. Therefore whether it were I or they, so we preach, and so ye believed. S we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God. Who also hath made us able ministers of the New Testament; not of the letter, but of the Spirit: for the letter killeth, but the Spirit giveth life. But if the ministration The Gospel. St. Luke 18. 9. JESUS spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a Publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this Publican: I fast twice in the week, I give tithes of all that I possess. And the Publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful to me a sinner. I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted. of death written and engraven in stones was glorious, so that the children of Israel could not stedfastly behold the face of Moses for the glory of his countenance, which glory was to be done away; how shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. The Gospel. St. Mark 7. 31. JESUS, departing from the coasts of Tyre and Sidon, came unto the sea of Galilee, Decapolis. And they bring unto him one that was deaf, and had an impediment in his speech; and they beseech him to put his hand upon him. And he took him aside from the multitude, and put his fingers into his ears, and he spit, and touched his tongue; and 111 ing, like His weeping at the grave of Lazarus( John xi. 35); implying, we cannot but suppose, His deep sense of the burden of pain and sickness on all creation, from which in this miracle He could but deliver one single sufferer; perhaps also of the heavier curse of sin, from which sorrow and sickness come; The Thirteenth Sunday after Trinity. THE COLLECT confesses that only by God's gift of grace can we serve Him aright, and prays that we may so serve Him to the end, as to attain to His heavenly promises. THE EPISTLE is the first of a series from the Epistle to the Galatians, written in remonstrance and rebuke against a falling away to the Judaizing idolatry of the Law. It is( a) an appeal to the Old Testament covenant itself, as being emphatically one of promise to Abraham and his seed on sole condition of Faith;( b) it shews that the Law of Moses, given long afterwards, was but a subsidiary thing; added to curb transgression and to guard the promise; brought home to Israel, not directly to the spirit within each man, but by the hands of angels and through the" mediation" of Moses;( c) not, however, that the Law thwarts the promise, but in its right function, by shutting up all under the conviction of sin, it brings home the promise to humble and selfrenouncing faith. What is here said on the function of the Mosaic law, is true of all law in our relation to God; it may neither be neglected, nor exalted to the first place( see 1 Tim. i. 7 -11). ( d) the command given, as usual, by Our Lord, to keep the knowledge and lesson of the miracle to themselves for whom it was wronght- and the natural and hardly blameworthy disobedience which proclaimed it far and wide. Contrast the command given to the Gadarene demoniac( Mark v. 19, 20). THE GOSPEL illustrates the superiority of living principle to all limitations of rule and law by the parable of the Good Samaritan, introduced by Our Lord's declaration of the blessedness, above prophets and kings of old times, of those who saw and heard Him.( a) The question of the lawyer( like that of 112 "" the first and great commandment" in Matt. xxii. 36; Mark xii. 28), was not in itself wrong; for teachers professing to speak for God might rightly be tested by accordance to His Law. But, when he was answered out of his own familiar teaching, he was piqued into an attempt to perplex Our Lord by a wellknown question of controversy, " Who is my neighbour?" It is to be noted that, in the moral of the parable, Our Lord does not ask," To whom was the wounded man neighbour," that is, Who was bound to help him? but who was neighbour to him, that is, Who felt and used the privilege of helping him? By this He rebuked the grudging narrowness of the question, and taught that it was" blessed to give rather than to receive; ( b) the Parable, besides its obvious lesson, has, in virtue of its symbolical character, a further meaning; in which it shadows forth" the kingdom of heaven.' The wounded traveller is humanity itself, falling into the hands of the enemy, stripped of glory, and half dead by the wounds of sin; the sacrifice of the priest, and the stern law of the Levite, fail to succour him; the Good Samaritan, the Lord Himself, despised and rejected of men( see John viii. 48), binds up the wound, pours in the oil and wine of His grace, brings His the sinner to the inn, Church on earth, and leaves him to His ministers to be tended and cured, till He comes again to repay the service. In the supreme act of God's mercy in Christ we have the pattern and the inspiration of all lesser acts of mercy. THE THIRTEENTH SUNDAY AFTER TRINITY. looking up to heaven, he sighed, and saith unto him, Ephphatha, that is, Be opened. And straightway his ears were opened, and the string of his tongue was loosed, and he spake plain. And he charged them that they should tell no man: but the more he charged them, so much the more a great deal they published it; and were beyond measure astonished, saying, He hath done all things well; he maketh both the deaf to hear, and the dumb to speak. The Thirteenth Sunday after Trinity. The Collect. LMIGHTY and merciful God, AL of whose only gift it cometh that thy faithful people do unto thee true and laudable service; Grant, we beseech thee, that we may so faithfully serve thee in this life, that we fail not finally to attain thy heavenly promises; through the merits of Jesus Christ our Lord. Amen. phets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. And behold, a certain Lawyer stood up, and tempted him, saying, Master, what shall I do to inherit eternal life? He said unto him, What is written in the Law? how readest thou? And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all The Epistle. Gal. 3. 16. To Abraham and his seed were He and not, And to seeds, as of many; but as of one; And to thy seed, which is Christ. And this I say, That the covenant that was confirmed before of God in Christ, the Law, which was four hundred and thirty years after, cannot disannul, that it should make the promise of none effect. For if the inheritance be of the Law, it is no more of promise; but God gave it to Abraham by promise. Wherefore then serveth the Law? It was added because of transgressions, till the seed should come, to whom the promise was made; and it was ordained by angels in the hand of a mediator. Now a mediator is not a mediator of one; but God is one. Is the Law then against the promises of God? God forbid: for if there had been a law given which could have given life, verily righteousness should have been by the Law. But the Scripture hath concluded all under sin, that the promise by faith of Jesus Christ might be given to them that believe. The Gospel. St. Luke 10. 23. B the things that ye see. LESSED are the eyes which For I tell you, That many prothy soul, and with all thy strength, And he neighbour as thyself. said unto him, Thou hast answered right; this do, and thou shalt live. But he, willing to justify himself, said unto Jesus, And who is my neighbour? And Jesus answering said, A certain man went down from Jerusalem to Jericho. and fell among thieves, which stripped him of his raiment, and wounded him, and departed, leaving him half dead. And by chance there came down a certain Priest that way, and, when he saw him, he passed by on the other side. And likewise a Levite, when he was at the place, came and looked on him, and passed by on the other side. But a certain Samaritan, as he journeyed, came where he was; and, when he saw him. he had compassion on him, and went to him, and bound up his wounds, pouring in oil and wine, and set him on his own beast, and brought him to an inn, and took care of him. And on the morrow when he departed, he took out two pence, and gave them to the host, and said unto him, Take care of him; and whatsoever thou spendest more, when I come again, I will repay thee. Which now of 112 The Fourteenth Sunday after Trinity. THE COLLECT prays for the three great Christian graces, of faith, hope, and charity- all as conducing to the spirit of free love of God's service, by which alone we can attain to His promises in Heaven, because by it alone we can have the true heavenly- mindedness. THE EPISTLE, still from the Epistle to the Galatians, is the picture of the actual struggle of the spirit and the flesh( with which compare the more ideal treatment of Rom. vii., viii.). ( a) Life is described as a state of imperfection and conflict, in which neither the spirit nor the flesh is as yet able, unrestrained, to do the things that it would. But the conflict is one in which, if we will but walk in the Spirit of God, we must conquer; having through the Cross of Christ" crucified the flesh." ( b) The works of the flesh are enumerated, in the sins of appetite, the sins of passion, and the superstitious sins of witchcraft and idolatry. The fruits of the Spirit are shown chiefly in the various phases of love, with results of joy, peace, and temperance. Perhaps neither cata- speaks. THE COLLECT is a twofold prayer, for the Church at large, that God will keep it by His mercy; and for our own individual frailty, that God will keep us from evil and lead us to good, till our salvation be accomplished. logue is exhaustive; and the latter especially seems to be determined by the preceding exhortation to unity and peace. THE EPISTLE is the last of the three selected from the Epistle to the Galatians. It contains the postscript written" in large letters"( for so the original 113 THE GOSPEL contains the miracle of the healing of the ten lepers. Leprosy was looked upon as an accursed disease, through which the sufferer became an outcast from human companionship, and stood afar off, crying," Unclean, unclean." The priests were the judges of it( see Lev. xiii., xiv.), hence the command of Our Lord," Shew yourselves to the priests," in order to offer sacrifice and be received back into the communion of Israel. The nine lepers obey, and do no more; the tenth alone( and he a despised Samaritan) does the duty which cannot be enjoined, because if enjoined it loses all its grace- the duty of thankfulness and adoration to his Healer. The others must have had some faith in order to obey; he alone had the faith of the heart, which receives Our Lord's peculiar blessing. The whole is an example of the true service of the Spirit, of which the Epistle The Fifteenth Sunday after Trinity. should be rendered) with St. Paul's own hand, to sum up the teaching of the whole Epistle. The Apostle( a) warns them against the zealots for circumcision, who, themselves keeping not the law, would glory in the visible and fleshly token of the submission of others;( b) he lays down his own rule- glorying in the Cross of Christ, through which he and the world are crucified and become nothing to each other; and recognising the re THE FOURTEENTH SUNDAY AFTER TRINITY. these three, thinkest thou, was neighbour unto him that fell among the thieves? And he said, and do thou likewise. The Fourteenth Sunday after Trinity. The Collect. peace, long- suffering, gentleness, AL LMIGHTY and everlasting goodness, faith, meekness, temGod, give unto us the in- perance: against such there is no law. And they that are Christ's crease of faith, hope, and charity; and, that we may obtain that have crucified the flesh, with the which thou dost promise, make affections and lusts. us to love that which thou dost The Gospel. St. Luke 17. 11. command; through Jesus Christ AND it came to pass, as Jesus our went to that he passed through the midst of Samaria, and Galilee. And as he enThe Epistle. Gal. 5. 16. I and ye shall not fulfil the lust of the flesh. For the flesh lusteth against the Spirit, and the Spirit against the flesh; and these are contrary the one to the other; so that ye cannot do the things that ye would. But if ye be led by the Spirit, ye are not under the law. Now the works of the flesh are manifest, which are these, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like: of the which I tell you before, as I have also told you in time past, That they who do such things shall not inherit the kingdom of God. But the fruit of the Spirit is love, joy, He that shewed mercy on him. Then said Jesus unto him, Go, The Epistle. Gal. 6. 11. E see how large a letter I have The Fifteenth Sunday after Trinity. The Collect. Kthy Church with thy perEEP, we beseech thee, O Lord, petual mercy; and, because the frailty of man without thee cannot but fall, keep us ever by thy help from all things hurtful, and lead us to all things profitable to our salvation; through Jesus Christ our Lord. Amen. own hand. As many as desire to make a fair shew in the flesh, they constrain you to be circummet him ten men that were lepers, which stood afar off. And they lifted up their voices, and said, Jesus, Master, have mercy on us. And when he saw them, he said unto them, Go, shew yourselves unto the priests. And it came to pass, that, they went, they were cleansed. And one of them, when he saw that he was healed, turned back, and with a loud voice glorified God, and fell down on his face at his feet, giving him thanks; and he was a Samaritan. And Jesus answering said, Were there not ten cleansed? but where are the nine? There are not found that returned to give glory to God, save this stranger. And he said unto him, Arise, go thy way, thy faith hath made thee whole. cised; only lest they should suffer persecution for the cross of Christ. For neither they themselves who are circumcised keep the law; but desire to have you circumcised, that they may glory in your flesh. But God forbid that I should glory, save in the cross of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world. For in Christ Jesus neither circumcision availeth any thing, nor uncircumcision, as walk according to this rule, peace be on them, and mercy, and upon the Israel of God. From 113 HS generation in Christ, whether in circumcision or uncircumcision, to be all in all;( c) finally he defies all to trouble him, i.e., question his Apostleship or his teaching, for he bears in the marks of suffering the stamp of true following of Christ. THE GOSPEL is the climax of the continuous teaching of the Sermon on the Mount. It holds up, as the ideal of Christian life, an absolute faith in God's Providence over us, from which follows an absolute devotion to Him, with no division of thought for the anxieties of the visible world. As a ground of such faith in respect of the necessaries of life, Our Lord points to the care of God over the fowls of the air; in respect of THE COLLECT is a prayer for the Church- first, that by God's mercy it may be cleansed from sin and defended against enmity; next, that by His help it may be" preserved" for growth in positive goodness. The Sixteenth Sunday after Trinity. THE EPISTLE begins a series from the Epistle to the Ephesians( only interrupted on the 18th Sunday). After a brief exhortation not to" faint at his tribulations for them," which in their effect are a glory to them, it is a magnificent burst of prayer and adoration.( a) The prayer to the Father, from whom all fatherhood is named, is that by the Spirit they may be led through all the stages of Christian illumination, beginning in the faith which receives Christ into the heart, deepening by the love, which makes faith perfect, issuing at last in the apprehension in all its extent of the mystery of salvation," the love of Christ which passeth know114 the beauty and grace of life, to His clothing in more than regal glory the lilies of the field. His command, accordingly, is to " take no thought," i.e. no restless anxiety, for either, especially to spare all such anxiety for the future- to" seek first the kingdom of God and His righteousness," and to trust that, so far as they are needed, all" other things shall be added to us." ( Compare here the petitions of the Lord's Prayer first for God's glory, only then and briefly for " daily bread.") In obedience to that command lies our peace. The amount of thought, properly so called, which each must take in life varies; but " anxiety," however natural to our weakness, is both misery and sin. ledge," by which the soul is filled with the fulness of the Communion with God.( b) The prayer passes into adoration in the Church through Christ Jesus of Him, who will grant more than we ask, more than we can conceive. Nowhere, even in this Epistle, is there more glorious specimen of the rising unto" the heavenly places," of which it so often speaks. a THE GOSPEL is the patheti history from St. Luke of the raising of the widow's son at Nain- the second instance of Our Lord's raising the dead, in itself even more wonderful than the first, and creating a widerspread wonder and adoration. We note especially the stress laid on His compassion for the widowed and childless mother as one ground at least for this miracle of mercy, which is, like most of His miracles, a revelation of His redeeming love. THE SIXTEENTH SUNDAY AFTER TRINITY. henceforth let no man trouble me; for I bear in my body the marks of the Lord Jesus. Brethren, the grace of our Lord Jesus Christ be with your spirit. Amen. The Gospel. St. Matth. 6. 24. No man can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and Mammon. Therefore I say unto you, Take no thought for your life, what ye shall eat, or what ye shall drink; nor yet for your body, what ye shall put on: Is not the life more than meat, and the body than raiment? Behold the fowls of the air; for they sow not, neither do they reap, nor gather into barns; yet your heavenly Father feedeth them. Are ye not much better than they? Which of you by taking thought can add one cubit unto his stature? The Sixteenth Sunday after Trinity. The Collect. we let thy continual pity cleanse and defend thy Church; and, because it cannot continue in safety without thy succour, preserve it evermore by thy help and goodness; through Jesus Christ our Lord. Amen. And why take ye thought for raiment? Consider the lilies of the field how they grow they toil not, neither do they spin: and yet I say unto you, That even Solomon in all his glory was not arrayed like one of these. Wherefore, if God so clothe the grass of the field, which to- day is, and to- morrow is cast into the oven; shall he not much more clothe you, O ye of little faith? Therefore take no thought, saying, What shall we eat? or what shall we drink? or wherewithal shall we be clothed?( for after all these things do the Gentiles seek:) for your heavenly Father knoweth that ye have need of all these things. But seek ye first the kingdom of God, and his righteousness, and all these things shall be added unto you. Take therefore no thought for the morrow; for the morrow shall take thought for the things of itself: sufficient unto the day is the evil thereof. I The Epistle. Ephes. 3. 13. DESIRE that ye faint not at my tribulations for you, which is your glory. For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints, what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fulness of God. Now him to exceeding abundantly above all that we ask or think, according to the power that worketh in us, unto him be glory in the Church by Christ Jesus, throughout all ages, world without end. Amen. The Gospel. St. Luke 7. 11. AND it came to pass the day after, that Jesus went into a city called Nain; and many of his disciples went with him, and much people. Now when he came nigh to the gate of the city, behold, there was a dead man carried out, the only son of his mother, and she was a widow; and much people of the city was with her. And when the Lord saw her, he had compassion on her, and said unto her, Weep not. And he came and touched the bier,( and they that bare him stood still,) and he said, Young man, I say unto thee, Arise. And he that was dead sat up, and began to speak: and he delivered him to his mother. And 114 The Seventeenth Sunday after Trinity. THE COLLECT is simply a prayer for the" preventing" ( anticipating) and following grace of God, that it may be to us the source of devotion to good works. THE EPISTLE contains in brief the central idea of the Epistle to the Ephesians. From a practical exhortation to lowliness, gentleness, and forbearance, as means to unity of spirit, St. Paul passes on to declare with all the precision of a Creed, the whole doctrine of the Unity of the Church. The grounds of that Unity are the indwelling Presence of the" One Spirit," the " One Lord" Jesus Christ, the One" God and Father of all." The ordained means of entrance into that Unity is the" One Baptism"( see Matt. xxviii. 19). The conditions of entering into that Unity and growing in it are the" One Hope," the " One Faith," the One" bond of peace" or Charity. It is in respect of these conditions, and especially of the last, that the sin of man breaks the unity which God has ordained, and which, in spite of that sin, still so largely remains The Eighteenth Sunday after Trinity. THE COLLECT is a prayer for grace to fulfil the Baptismal Vow, and( in apparent allusion to it as a consecration of the life to follow Christ) for singleness of heart and mind in the following- the imitation- of God( see Eph. v. 1). to us in its basis and in its means. THE GOSPEL contains two distinct subjects. We have first( a) one of the instances of Our Lord's teaching as to the Sabbath, in rebuke the literal and superstitious rigour of the Pharisees, appealing to their own practice in emergency as a confession that a work of Charity to the suffering is no breach, but a true observance, of the principle of the Sabbath, viz., rest from ordinary worldly occupation and devotion of the soul to God. Next( b) a" Parable"-drawn from the courtesies of society, in which self- forgetfulness is honoured and rewarded- enforcing the general truth that by God's universal law" whosoever exalteth himself shall be abased, and he that humbleth himself shall be exalted"-not, of course, that this exaltation should be the object of humility ( which would then cease to be genuine), but that it would be its result. This law of God, like all others, is in this world interfered with by the power of evil: only in the next shall it completely triumph. THE EPISTLE( drawn from 1 Cor.) interrupts the series of selections from the Epistle to the Ephesians. It is the opening thanksgiving, through which, 115 as is not unusual, we may see what the Corinthian Church had, and what it lacked. St. Paul thanks God for their rich intellectual gifts of" utterance and knowledge," based on the " witness" borne to Christ( see John xv. 26, 27; Acts i. 8); he infers that they should look for and trust in the power of the Lord to give the moral gifts( in which the Epistle shows that they were less rich) of stability and purity. 66 "" THE there came a fear on all, and they glorified God, saying, That a great Prophet is risen up among us, and that God hath visited his people.| about. SEVENTEENTH SUNDAY AFTER TRINITY. The Seventeenth Sunday after Trinity. The Collect. LORD, we pray thee hat thy grace may always prevent and follow us, and make us continually to be given to all good works; through Jesus Christ our Lord. Amen. I The Epistle. Ephes. 4. 1. THEREFORE the prisoner of the Lord beseech you, that ye walk worthy of the vocation where with ye are called, with all lowliness and meekness, with longsuffering, forbearing one another in love; endeavouring to keep the unity of the spirit in the bond of peace. There is one body, and one Spirit, even as ye are called in one hope of your calling; one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in you all. IT The Gospel. St. Luke 14. 1. T came to pass, as Jesus went into the house of one of the chief Pharisees to eat bread on the sabbath- day, that they watched him. And behold, there was a certain man before him which had the dropsy. And Jesus answering spake unto the Lawyers and PhaAnd this rumour of him went forth throughout all Judæa, and throughout all the region round The Eighteenth Sunday after Trinity. The Collect. LORD, we beseech thee, grant thy people grace the temptations of the world, the flesh, and the devil, and with pure hearts and minds to follow thee the only God; through Jesus Christ our Lord. Amen. risees, saying, Is it lawful to heal on the sabbath- day? And they held their peace. And he took him, and healed him, and let him go; and answered them, saying, Which of you shall have an ass, or an ox, fallen into a pit, and will not straightway pull him out on the sabbath- day? And they could not answer him again to these things. And he put forth a parable to those which were bidden, when he marked how they chose out the chief rooms, saying unto them, When thou art bidden of any man to a wedding, sit not down in the highest room; lest a more honourable man than thou be bidden of him; and he that bade thee and him come and say to thee, Give this man place; and thou begin with shame to take the lowest room. But when thou art bidden, go and sit down in the lowest room; that, when he that bade thee cometh, he may say unto thee, Friend, go up higher: then shalt thou have worship in the presence of them that sit at meat with thee. For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted. in you; so that ye come behind in no gift; waiting for the coming our who shall also confirm you unto the end, that ye may be blameless in the day of our Lord Jesus Christ. The Gospel. St. Matth. 22. 34. had heard that Jesus had put the Sadducees to silence, they were gathered together. Then one of them, who was a Lawyer, asked him a question, tempting him, and saying, Master, which is the great commandment in the Law? Jesus said unto him, Thou shalt The Epistle. 1 Cor. 1. 4. I THANK my God always on your behalf, for the grace of God which is given you by Jesus Christ; that in every thing ye are enriched by him, in all utterance, and in all knowledge; even as the testimony of Christ was confirmed 115 THE GOSPEL is the record of the close of what has been called " the Day of Gainsaying" in the Holy Week. It contains( a) the question of the Lawyer, which, unlike the earlier questions, was honestly asked according to his duty( see Mark xii. 34), and was therefore directly answered by Our Lord. On the question itself, as previously asked, see Gospel for Thirteenth Sunday. Here Our Lord declares more emphatically that on the great commandment of love" hang all the Law and the Prophets"-all THE COLLECT, acknowledging our inability to please God in our own strength, prays for the grace of the Holy Spirit, both to guide the understanding by His Light, and rule the conscience by His authority. The Nineteenth Sunday after Trinity. THE EPISTLE returns to the Epistle to the Ephesians. It is the opening of the practical section of the Epistle, basing its teaching very remarkably on the great truth of Unity in Christ, which is its chief doctrinal subject( see Epistle for 17th Sunday). After a dark picture of the alienation from God, blindness, and debasement of their former heathen life, St. Paul( a) first contrasts with this their Christian life, as having been taught of Christ and learned Christ, in its putting off of the old decaying nature and the putting on the new man, created after the image of God; and next( b) proceeds to deal with flagrant sins in relation to the great truth of Unity. Lying is forbidden, because we are members one of another," and it breaks that bond; anger, because it" gives place to the devil" ( the" setter at vari66 116 the revelation of God's Will. Next( 6) Our Lord turns on his assailants, and convicts their ordinary designation of the Messiah as" the Son of David" of insufficiency, by appeal to the title" Lord" given to Him in the well known Messianic Psalm of David( Ps. cx.) The effect is, first, to put his questioners to silence; next, to suggest to the thoughtful some higher conception than the ordinary carnal expectation, of the kingdom which is" not of this world" ( see John xviii. 33-39). ance"); stealing, because it is the opposite to the giving the fruits of our labour to our brethren; filthiness, because it sins against the duty of mutual edification.( c) Finally, he bids them shrink from" grieving the Holy Spirit," who seals them as Christ's, and conquer all evil tempers by love, after the pattern of the forgiving love of God granted to them for Christ's sake. THE GOSPEL is a remarkable instance of Our Lord's teaching as to the symbolic meaning of His miracles. The miracle is the healing of the paralytic, in answer to the faith of those who brought him, and who( as we learn from Mark ii. 3; Luke v. 18) actually broke through the roof to let him down to the feet of Jesus. The power to say, " Arise, take up thy bed and walk," is made by Our Lord the test and symbol of the higher power to say," Thy sins are forgiven thee." Our Lord's work to body and soul was one, as both are united and tell upon each other; and the visible miracles of mercy are signs of the invisible miracles of grace and pardon. THE NINETEENTH SUNDAY AFTER TRINITY. love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind. This is the first and great commandment. And the second is like unto it, Thou shalt love thy neighbour as thyself. On these two commandments hang all the Law and the Prophets. While the Pharisees were gathered together, Jesus asked them, saying, What think ye of Christ? whose son is he? They say unto him, The son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy foot- stool? If David then call him Lord, how is he his Son? And no man was able to answer him a word; neither durst any man from that day forth ask him any more questions. The Nineteenth Sunday after Trinity. The Collect. O GOD, forasmuch as without thee we are not able to please thee; Mercifully grant, that thy Holy Spirit may in all things direct and rule our hearts; through Jesus Christ our Lord. Amen. The Epistle. Ephes. 4. 17. I and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind; having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart: who, being past feeling, selves over unto lasciviousness, to work all uncleanness with greediness. But ye have not so learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus: that ye put off, concerning the former conversation, the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness. Wherefore, putting away lying, speak every man truth with his neighbour: for we are members one of another. Be ye angry and sin not: let not the sun go down upon your wrath: neither give place to the devil. Let him that stole steal no more; but rather let him labour, working with his hands the thing which is good, that he may have to give to him that needeth. Let no corrupt communication proceed out of your mouth, but that which is good to the use of edifying, that it may minister grace unto the hearers. And grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption. Let all bitterness, and and and and evil- speaking, be put away from you, with all malice. And be ye kind one to another, tender- hearted, forgiving one another, even as God for Christ's sake hath forgiven you. The Gospel. St. Matth. 9. 1. JES ESUS entered into a ship, and passed over, and came into his own city. And behold, they brought to him a man sick of the palsy, lying on a bed. And Jesus, seeing their faith, said unto the sick of the palsy, Son, be of good cheer, thy sins be forgiven thee. And behold, certain of the scribes said within themselves, This man blasphemeth. And Jesus, knowing their thoughts, said, Wherefore think ye evil in your hearts? For whether is easier to say, Thy sins be forgiven thee? or to say, Arise, and walk? But that ye may know that the Son of man hath power on earth to forgive sins, ( then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house. And he arose, and departed to his house. But when the multitude saw it, they marvelled, and glorified God, who had given such power unto men. 116 The Twentieth Sunday after Trinity. THE COLLECT is a prayer for preservation from all that may " hurt us;" and it is implied that to be" hurtful" to us is to hinder our" readiness in body and soul" to fulfil what God would have us do- which is to show forth His glory, and to grow to the perfection which He ordains for us. " 3 THE EPISTLE continues the practical exhortation of the Epistle to the Ephesians. It follows a vivid contrast between the works of darkness and the kingdom of light. It is itself an exhortation to circumspectness( or strictness) of life, using to the utmost the opportunity given us in" evil days; to thoughtful search into the true will of God; to abstinence from the ruinous excess. of drunkenness, superseding its wild excitement by the enthusiasm of the Spirit, pouring itself out in songs of adoration; to thankfulness for all God's blessings, and mutual submission to each other for His sake. Throughout it is an appeal for self- discipline, but as guided by the higher" self- denial" of devotion to God. 66 THE GOSPEL is the Parable of the Wedding Garment from St. Matthew, with which we may compare the Parable of the 117 THE COLLECT is a two- fold prayer for pardon and cleansing from sin, and for His peace, by which we may be devoted to His service in perfect faith. The former is clearly the entrance on the latter; for( see Rom. v. 1-5)" being justified by faith we have peace with God.' The Twenty- first Sunday after Trinity. THE EPISTLE is the conclusion of the Epistle to the Ephesians. It is( a) first an exhortation to put on the whole armour of God anticipated in brief in Rom. xiii. 12; 1 Thess. v. 8, 9, but here worked out in vivid and detailed reference to the armour of the Great Feast from St. Luke( see Gospel for Second Sunday after Trinity).( a) In the preparation of the Feast, and the thankless rejection of it by the invited guests, absorbed in the business of this world, and in the gathering in of new guests from the highways, they are alike; in all else they differ.( b) In this parable the rejection of a king's invitation is an insult, followed up in some cases by outrage on the servants, which is terribly avenged; and here the allusion to the Jews' rejection of Our Lord's invitation, their persecution of His servants, and their utter ruin, is too clear to be mistaken.( c) But the characteristic feature is the neglect by a guest to put on the wedding garment, provided always by the bounty of the king, and the punishment of exclusion and imprisonment in the outer darkness. The wedding garment to us is the righteousness of Christ, which we are to put on, and in which alone we can approach to the Marriage Feast of the Lord ( see 1st Exhortation in the Communion Service).( d) Our Lord's comment, the same as after the Parable of the Labourers in the Vineyard, applies to both classes of the called"-those who reject the invitation, and those who think to enjoy it unprepared. Roman soldier who kept the imprisoned Apostle- the girdle of truth, the breastplate of righteousness, the sandals of peace, the shield of faith, and the sword of the Spirit. For the struggle is against superhuman powers of evil," spiritual principles of wickedness in heavenly things;"( b) next, the suggestion that this is to be put on by the power of prayer, for themselves and for all saints; and ( as he adds) especially for himself, that in his trial, he may have boldness and utterance to speak out the mystery of the Gospel. The whole passage is a The Twentieth Sunday after Trinity. The Collect. 0 ALMIGHTY and most merciful God, of thy bountiful goodness keep us, we beseech thee, from all things that may hurt us; that we, being ready both in body and soul, may cheerfully accomplish those things that thou wouldest have done; through Jesus Christ our Lord. Amen. the king heard thereof, he was wroth; and he sent forth his arderers, and burnt up their city. mies, and destroyed those murThen saith he to his servants, The wedding is ready, but they who were bidden were not worthy. Go ye therefore into the high- ways, and as many as ye shall find bid to the marriage. So those servants went out into the high- ways, and gathered together all, as many as they found, both bad and good; with guests. And when the king and the wedding was furnished came in to see the guests, he saw there a man which had not on a an- wedding- garment. And he saith unto him, Friend, how camest thou in hither, not having a wedding- garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness: there shall be weeping and gnashing of teeth. For many are called, but few are chosen. SE The Epistle. Ephes. 5. 15. EE then that ye walk circumspectly, not as fools, but as wise, redeeming the time, because the days are evil. ye not unwise, but understanding Wherefore be what the will of the Lord is. And be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms, and hymns, and spiritual songs; singing and making melody in your heart to the Lord; giving thanks always for all things unto God and the Father, in the Name of our Lord Jesus Christ; submitting yourselves one to other in the fear of God. JESU The Gospel. St. Matth. 22. 1. ESUS said, The Kingdom of heaven is like unto a certain king, who made a marriage for his son; and sent forth his servants to call them that were bidden to the wedding; and they would not come. Again, he sent forth other servants, saying, Tell them which are bidden, Behold, I have prepared my dinner; my oxen and my fatlings are killed, and all things are ready; come unto the marriage. But they made light of it, and went their ways, one to his farm, another to his merchandise: and the remnant took his servants, and entreated them spitefully, and slew' them. But when The Twenty- first Sunday after Trinity. The Collect. GRANT, we beseech thee, merciful Lord, to thy faithful people pardon and peace, that they may be cleansed from all their sins, and serve thee with a quiet mind; through Jesus Christ our Lord. Amen. The Epistle. Ephes. 6. 10. MY brethren, be strong in the power of his might. Put on the whole armour of God, that ye may be able to stand against the wiles of the devil. For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places. Wherefore take unto you the whole armour of God, that ye may be able to withstand in the evil day, and, having done all, to stand. Stand therefore, having your loins girt about with truth; and having on the breast- plate of righteousness; your preparation of the Gospel of peace; above all, taking the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked; and take the helmet of 117 striking specimen of the union of meditative and half- poetic beauty, with impassioned earnestness, which is so characteristic of this Epistle. THE GOSPEL is St. John's record of Our Lord's second miracle in Galilee; where, as He Himself says half- reproachfully, miracles were especially needed ( as they were most largely granted) to draw men to faith in Him. The miracle( recorded by no other Evangelist) has a special interest in its delineation of the various stages of faith. The nobleman first believed in Our Lord's power, or he would not have come to Him; next, without any visible sign of fulfilment, he believed His promise," Thy THE COLLECT is a prayer for the Church, as the household of God, for protection from adversity without, and for the spirit of godliness within, both in devotion and in good works. The Twenty- second Sunday after Trinity. THE EPISTLE enters on the Epistle to the Philippians. It is the opening of the Epistle; ( a) an expression of St. Paul's unmixed thankfulness for the Philippian Church- the most faithful all his Churches- for their unbroken" fellowship in the Gospel since their first call; and of his confidence, under God's blessing, in their steadfastness, grounded on the sense, which he treasures in his heart, of the part taken by their loving sympathy and help in his bonds and in his work for Christ; and next( b), a prayer for them, that to this enthusiastic energy they may add the intellectual gifts of knowledge and judgment, so that, proving 118 son liveth;" lastly, when that promise was realized, he believed on Him with his whole house, that is, accepted Him as his Lord and Saviour.( The nobleman, properly" king's officer," has been by conjecture identified with" Chuza, Herod's steward," whose wife ministered to Our Lord. See Luke viii. 3.) We may trace here the stages of faith marked in Christian theologyCredo Christum, Credo Christo, Credo in Christum. The lastthe full acceptance in trust of the salvation of God in Him- is the" justifying faith" of St. Paul's teaching: up to which the lower stages of faith, that He is what He is, and that His word is truth, are designed to lead. 33 all things, they may stand" without offence," and in full- grown righteousness, at the great day. ( Contrast with this St. Paul's thanksgiving and prayer for the Corinthians in Epistle for the 18th Sunday.) THE GOSPEL is Our Lord's Parable of the Unmerciful Servant, called out by St. Peter's enquiry as to the limits of forgiveness.( a) In its general scope it is clear, as an enforcement of Our Lord's own prayer, Forgive us our trespasses, as we forgive them that trespass against us," with a vivid contrast of the greatness of our debt to God with the littleness of our neighbour's debt to us.( b) But, since the old debt forgiven is laid again on the unmerciful servant- by an act, which in the case of a mere money debt, would be ungracious and even unjust- the Parable teaches us that God's pardon of sin, though 66 THE TWENTY- SECOND SUNDAY AFTER TRINITY. Jesus unto him, Except ye see signs and wonders, ye will not believe. The nobleman saith unto him, Sir, come down ere my child die. Jesus saith unto him, Go thy way, thy son liveth. And the man believed the word that Jesus had spoken unto him, and he went his way. And, as he was now going down, his servants met him, and told him, saying, Thy son liveth. Then enquired he of them the hour when he began to amend: and they said unto him, Yesterday at the seventh hour the fever left him. So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth; and himself believed, and his whole house. This is again the second miracle that Jesus did, when he was come out of Judæa into Galilee. salvation, and the sword of the Spirit, which is the Word of God: praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance, and supplication for all saints; and for me, that utterance may be given unto me, that I may open my mouth boldly, to make known the mystery of the Gospel, for which I am an ambassador in bonds; that therein I may speak boldly, as I ought to speak. The Gospel. St. John 4. 46. was a certain noble man, whose son was sick at Capernaum. When he heard that Jesus was come out of Judæa into Galilee, he went unto him, and besought him that he would come down and heal his son; for he was at the point of death. Then said The Twenty- second The Collect. Lo ORD, we beseech thee to keep thy houshold the Church in continual godliness; that through thy protection it may be free from all adversities, and devoutly given to serve thee in good works, to the glory of thy Name; through Jesus Christ our Lord. Amen. I The Epistle. Phil. 1. 3. THANK my God upon every remembrance of you,( always in every prayer of mine for you all making request with joy,) for your fellowship in the Gospel from the first day until now; being confident of this very thing, that he who hath begun a good work in you will perform it until the day of Jesus Christ; even as it is meet for me to think this of you all, because I have you in my heart, inasmuch as both in my bonds, and in the defence and confirmation of the Gospel, ye all are partakers of my grace. For God is my record, how greatly I long after you all in the bowels of Jesus Christ. And this I pray, that your love may abound yet more and more in knowledge, and in all judgSunday after Trinity. ment: that ye may approve things that are excellent, that ye may be sincere, and without offence, till the day of Christ: being filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God. The Gospel. St. Matth. 18. 21. PETER said unto Jesus, Lord, how oft shall my brother sin against me, and I forgive him? till seven times? Jesus saith unto him, I say not unto thee, until seven times; but until seventy times seven. Therefore is the Kingdom of heaven likened unto a certain king, which would take account of his servants. And when he had begun to reckon, one was brought unto him, which owed him ten thousand talents. But forasmuch as he had not to pay, his lord commanded him to be sold, and his wife and children, and all that he had, and payment to be made. The servant therefore fell down and worshipped him, saying, Lord, have patience with me, and I will pay thee all. Then the lord of that servant was moved with compassion, and loos118 freely given, cannot be effectually received in a hard and unforgiving heart; for the forgiveness of a moral debt must be conditional on the right spiritual state of the receiver. In this point, indeed, lies its deeper teaching; in showing us why the THE COLLECT, appealing to God as at once our refuge from danger and the strength of our godliness, asks that the prayers of the Church may be always heard, and that what is asked in faith may be obtained in effect -of course, if it be according to His Will. For faithful prayers are always accepted, even if they be not granted. The Twenty- third Sunday after Trinity. THE EPISTLE is from the latter part of the Epistle to the Philippians, which, to warning against Judaizing self- righteousness( see vs. 3-16), adds a still more emphatic warning, even with tears, against Antinomian profligacy ( perverting, no doubt, his doctrine of Christian freedom). Those who preach this he describes as enemies of the Cross, worshipping their belly, glorying in what should be their shame. This rebuke leads on to a glorious picture( in contrast) of our" citizenship in Heaven," and of our sure and certain hope of its perfection, in the perfect conformity to the image of Christ at His appearing. faith, which is the condition of our access to God's free salvation, must" work by love"( Gal. v. 6); for love is likensss to God, who Himself is love, and is the sign of our unity with Christ ( John xiii. 34; 1 John iv. 8, 16). THE COLLECT is a prayer for God's absolution in the strict sense of the word, that is, for deliverance, not from the guilt of sin, but from the bondage, which it brings with it, in the evil habit which is like a possession of the soul. 119 THE GOSPEL( probably in connection with this citizenship of Heaven) is the record of the ensnaring question about the tribute and Our Lord's answer. It will be noted( a) that Our Lord makes His questioners answer themselves by producing the tribute money- the Roman coin bearing Cæsar's image- because the very use of this was an acknowledgment of the actual reign of Cæsar, and therefore of the duties which it implies;( b) next, that He draws no marked line( as was perhaps expected) between some things as" things of Cæsar," and others as" things of God." For the lower service of Cæsar is itself a part of the higher service of God; and what are called the" secular" and the " religious life can no more be separated than the body and the soul; hence that( c), as usual, the answer is confusion to the dishonest questioners, and instruction to the thoughtful and candid mind. The Twenty- fourth Sunday after Trinity. 99 THE EPISTLE ends the series of selections from St. Paul's Epistles with a passage from the Epistle to the Colossians. It forms the opening of the Epistle. It is first( a) a thanksgiving for their faith, love, and hope- springing as fruit from THE TWENTY- THIRD SUNDAY AFTER TRINITY. ed him, and forgave him the debt. But the same servant went out, and found one of his fellow- servants, which owed him an hundred pence; and he laid hands on him, and took him by the throat, saying, Pay me that thou owest. And his fellow- servant fell down at his feet, and besought him, saying, Have patience with me, and I will pay thee all. And he would not; but went and cast him into prison, till he should pay the debt. So when his fellow- servants saw what was done, they were very sorry, and came and told unto The Twenty- third Sunday after Trinity. The Collect. 0 GOD, our refuge and strength, who art the author of all godliness; Be ready, we beseech thee, to hear the devout prayers of thy Church; and grant that those things which we ask faithfully we may obtain effectually; through Jesus Christ our Lord. Amen. their lord all that was done. Then his lord, after that he had called him, said unto him, 0 thou wicked servant, I forgave thee all that debt, because thou desiredst me: shouldest not thou also have had compassion on thy fellow- servant, even as I had pity on thee? And his lord was wroth, and delivered him to the tormentors, till he should pay all that was due unto him. So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses. which walk so as ye have us for an ensample.( For many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things.) For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ; who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even The Gospel St. Matth. 22. 15. HEN went the Pharisees and took counsel how they might entangle him in his talk. And they sent out unto him their disciples, with the Herodians, saying, Master, we kuow that thou art true, and teachest the way of God in truth, neither carest thou for man: thou The Epistle. Phil. 3. 17. Bether of me, and mark them the person of men. Tell us therefore, what thinkest thou? Is it lawful to give tribute unto Cæsar, or not? But Jesus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? shew me the tribute- money. And they brought unto him a penny. And he saith unto them, Whose is this image and superscription? They say unto him, Cæsar's. Then saith he unto them, Render therefore unto Cæsar the things which are Cæsar's; and unto God the things that are God's. When they had heard these words, they marvelled, and left him, and went their way. to subdue all things unto himself. The Collect. 0 LORD, we beseech thee, absolve thy people from their offences; that through thy bountiful goodness we may all be delivered from the bands of those sins, which by our frailty we have committed: Grant this, O heaThe Twenty- fourth Sunday after Trinity. venly Father, for Jesus Christ's sake, our blessed Lord and Saviour. Amen. The Epistle. Col. 1. 3. to God and the Father of our Lord Je sus Christ, praying always for you 119 the word of truth, received into the soul, and so becoming the" engrafted word"-reported to him by Epaphras, his delegate, and a faithful minister to them( as also to Laodicea and Hierapolis, see iv. 12, 13); next( b) prayer for their growth in knowledge and understanding; in fruitfulness in good works, worthy of the Lord; in strength to endure all things with patience and joy; in thankfulness to God for their inheritance of the kingdom of Heaven. This prayer covers the whole spiritual life- in knowledge, in practice, and in devotion. THE GOSPEL is St. Matthew's narrative of two miracles of Our Lord on his return from Gadara, with which the fuller accounts in Mark v. 22-43& Luke viii. 41-56 may be compared. We have( a) This Sunday, by ancient practice, has been celebrated as a kind of eve of Advent, anticipating the Advent Lesson. The Twenty- fifth Sunday after Trinity. THE COLLECT accordingly seems to speak of the conversion or revival, in which God stirs up the will to energy of service, and so to obtaining reward -both" plenteous," the one is free love to God, the other is His free gift to us. the healing of the woman with the issue of blood, which illustrates remarkably the source and condition of healing to body or soul. The source is independent of all faith or unbelief, viz., the virtue( i.e., power) which is in Christ as the Incarnate Son of God: the condition of reception is the touch of faith, which draws out that virtue; while without it men" throng and press round in vain. The woman's faith was timid, and perhaps superstitious; but it was real, and therefore accepted by Christ. Next( b) the raising of the ruler's( Jairus') daughter, notable as the first raising of the dead by Our Lord, in whicl: He accepted( see Mark v. 36) the faith of the father, enduring in despite of all apparent hopelessness, for the blessing of his child. THE EPISTLE is a passage from the prophecies delivered by Jeremiah after the captivity of Jeconiah. It is a prophecy( repeated in xxxiii. 14-16) uttered in the midst of ruin and sorrow, promising future deliverance and greatness in the Kingdom of the Messiah, who is called, as in Is. xi. 1," the Branch" of the stem of Jesse, but also" Jehovah our righteousness."( Compare the sense of the name JESUS," Je120 "" hovah our Saviour.") But these are foreshadowed in the coming deliverance from the Empire of Babylon, over which Israel had been scattered- a deliverance which is to outshine in their grateful remembrance even the Exodus from Egypt. The Advent promise of a Kingdom of God, which is also a kingdom of righteousness, here begins to be brought out. THE GOSPEL is a repetition of the Gospel for the Fourth Sunday in Lent( which see). It seems clear that it is used on this Sunday, the last of the Ecclesiastical year, in order to teach us to look back on the rich feast of His grace, which has in it been set before us, and even now by repentance and prayer" to gather up the fragments" of what has been wasted, that nothing may be wholly lost. THE TWENTY- FIFTH SUNDAY AFTER TRINITY. since we heard of your faith in The Gospel. St. Matth. 9. 18. Christ Jesus, and of the love which WHILE Jesus spake these ye the saints; for the hope which is laid up for you in heaven, whereof ye heard before in the word of the truth of the Gospel; which is come unto you, as it is in all the world, and bringeth forth fruit, as it doth also in you, since the day ye heard of it, and knew the grace of God in truth. As ye also learned of Epaphras, our dear fellow- servant, who is for you a faithful minister of Christ; who also declared unto us your love in the Spirit. For this cause we also, since the day we heard it, do not cease to pray for you, and to desire that ye might be filled with the knowledge of his will in all wisdom and spiritual understanding: that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and long- suffering with joyfulness; giving thanks unto the Father, which hath made us meet to be partakers of the inheritance of the saints in light. things unto John's disciples, behold, there came a certain ruler, and worshipped him, saying, My daughter is even now dead; but come and lay thy hand upon her, and she shall live. And Jesus arose, and followed him, and so did his disciples.( And behold, a woman, which was diseased with an issue of blood twelve years, came behind him, and touched the hem of his garment; for she said within herself, If I may but touch his garment, I shall be whole. But Jesus turned him about, and, when he saw her, he said, Daughter, be of good comfort, thy faith hath made thee whole. And the woman was made whole from that hour.) And when Jesus came into the ruler's house, and saw the minstrels and the people making a noise, he said unto them, Give place; for the maid is not dead, but sleepeth. And they laughed him to scorn. But when the people were put forth, he went in, and took her by the hand, and the maid arose. And the fame hereof went abroad into all that land. The Twenty- fifth Sunday after Trinity. The Collect. STI TIR up, we beseech thee, O Lord, the wills of thy faithful people; that they, plenteously bringing forth the fruit of good works, may of thee be plenteously rewarded; through Jesus Christ our Lord. Amen. For the Epistle. Jer. 23. 5. BEHOLD, the days come, saith the Lord, that I will raise a righteous Branch, and a King shall reign, and prosper, and shall execute judgment and justice in the earth. In his days Judah shall be saved, and Israel shall dwell safely: and this is his Name whereby he shall be called, THE LORD OUR RIGHTEOUSNESS. Therefore behold, the days come, saith the Lord that they shall no more say, The Lord liveth, which brought up the children of Israel out of the land of Egypt; but, The Lord liveth, which brought up, and which led the seed of the house of Israel out of the north- country, and from all countries whither I had driven them; and they shall dwell in their own land. The Gospel. St. John 6. 5. WHEN Jesus then lift up his eyes, and saw a great company come unto him, he saith unto Philip, Whence shall we buy bread that these may eat?( And this he said to prove him; for he himself knew what he would do.) Philip answered him, Two hundred penny- worth of bread is not sufficient for them, that every one of them may take a little. One of his disciples, Andrew, Simon 120 ( IV.) THE MINOR FESTIVALS, OR SAINTS' DAYS. " So we, The Saints Days are, with few exceptions, the commemorations of the day of known or traditionary martyrdom. This is seen from a passage in the Letter of the Church at Smyrna( c. xviii.) on the martyrdom of St. Polycarp, early in the second century. having taken his bones.... out of the fire, laid them to rest in a suitable place. There, as far as possible, assembling with exultation and joy, we shall by God's permission keep the birthday of his martyrdom, both for the memory of those who have already fought the fight, and for the training and preparation of those who are to come." These two original purposes of commemoration and edification were mixed up in after times with unauthorized veneration of relics and worship of the Saints; and the number of such celebrations, often on a mere legendary basis, was inordinately increased. Our Prayer Book in both points cuts away abuse, but preserves the old and natural celebration. Saint Andrew's Day. The Festival of St. Andrew appropriately opens the series, inasmuch as he is the first recorded disciple of Our Lord, and in some sense His first Evangelist, as bringing to Him his own greater brother, St. Peter ( John i. 40, 41). In the Gospel narrative St. Andrew is noted in association with the chosen Three, at the call at Galilee ( Matt. iv. 19), and on occasion of Our Lord's prediction of the fall of Jerusalem( Mark xiii. 3); and in association with Philip, his fellow- townsman, in the first call in Judæa( John i. 40), at the feeding of the five thousand ( John vi. 8), and at the coming of the Greeks to Our Lord in the Holy Week( John xii. 22). Of his special character and work Scripture records nothing. Tradition tells us of his preaching in various quarters, and of his crucifixion at Patræ in Greece, on a cross of the form which now bears St. Andrew's name. THE COLLECT( composed in 1552, and replacing the Collect of 1549, which alluded to St. Andrew's" sharp and painful death upon the cross"), referring evidently to the call in Galilee, notes St. Andrew as the type of true self- devotion, and prays that we may hear in the Word the same Divine Voice, and give up ourselves with a like unreserve to the same Divine Will. THE EPISTLE is taken from that section of the Epistle to 121 the Romans which deals with the turning away of Israel from the Lord Jesus Christ, and shows that it took place against the warning of their own Scriptures. It contains, first( a), a short incisive description of the condition of acceptance, a faith deeply felt and openly confessed ( with quotation from Is. xxviii. 16); of the necessity for such faith of a preacher, and for the preacher of a true mission( with quotation of Is. lii. 7; Nah. i. 15). In this we have a picture of the Apostolic word and mission. Next( b), it predicts the refusal of the Gospelmessage, as foretold by Isaiah( liii. 1); although heard through the whole world, like the voice of Nature's witness to God( see Ps. xix. 4); and that, too, in spite of the prophetic warnings of the calling in of those hitherto aliens( Deut. disobedience and apostasy of xxxii. 21; Is. Ixv. 1), and of the those who were the Lord's people ( Is. lxv. 2). In this we have the picture of resistance and unbelief to the Gospel, for which Christ's servants must be prepared. THE GOSPEL is the record of St. Andrew's final call( with St. Peter, St. James, and St. John) to full discipleship. Before this he had known and confessed Our Lord as the Messiah( John i. 40, 41), but apparently had not yet forsaken his calling as a fisherman to follow Him wholly, and to be hereafter an Apostle and a SAINT ANDREW'S DAY. Peter's brother, saith unto him, There is a lad here, which hath five barley- loaves, and two small fishes; but what are they among so many? And Jesus said, Make the men sit down. Now there was much grass in the place. So the men sat down, in number about five thousand. And Jesus took the loaves, and, when he had given thanks, he distributed to the disciples, and the disciples to them that were set down, and likewise of the fishes, as much as they would. When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost. Therefore The Collect. give such grace unto thy holy Apostle Saint Andrew, that he readily obeyed the calling of thy Son Jesus Christ, and followed him without delay; Grant unto us all, that we, being called by thy holy Word, may forthwith give up ourselves obediently to fulfil thy holy commandments; through the same Jesus Christ our Lord. Amen. Saint Andrew's Day. The Epistle. Rom. 10. 9. IT thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness, and with the mouth confession is made unto salvation. For the Scripture saith, Whosoever believeth on him shall not be ashamed. For there is no difference between the Jew and the Greek: for the same Lord they gathered them together, and filled twelve baskets with the fragments of the five barley- loaves, which remained over and above unto them that had eaten. Then those men, when they had seen the miracle that Jesus did, said, This is of a truth that Prophet that should come into the world. over all is rich unto all that call upon him. For whosoever call upon the Name of the Lord shall be saved. How then shall they call on him, in whom they have not believed? And how shall they believe in him, of whom they have not heard? And how shall they hear without a preacher? TIf there be any more Sundays before Advent- Sunday, the Service of some of those Sundays that were omitted after the Epiphany shall be taken in to supply so many as are here wanting. And if there be fewer, the overplus may be omitted: Provided that this last Collect, Epistle, and Gospel shall always be used upon the Sunday next before Advent. And how shall they preach, exAs it is How beautiful are the feet of them that preach the Gospel of peace, and bring glad tidings of good things! But they have not all obeyed the Gospel. For Esaias saith, Lord, who hath believed our report? So then faith cometh by hearing, and hearing by the Word of God. But say, Have they not heard? Yes verily, their sound went into all the earth, and their words unto the ends of the world. But I say, Did not Israel know? First Moses saith, I will provoke you to jealousy by them that are no people, and by a foolish nation I will anger you. But Esaias is very bold, and saith, I was found of them that sought me not; I was made inanifest unto them that asked not after me. But to Israel he saith, All day long I have stretched forth my hands unto a disobedient and gainsaying people. The Gospel. St. Matth. 4. 18. JESUS, walking by the sea of Galilee, two brethren, Simon called Peter, and Andrew.his brother, casting a net into the sea, ( for they were fishers;) and he saith unto them, Follow me; and I will make you fishers of men. And they straightway left their nets, and followed him. And going 121 " fisher of men." It is on this complete self- surrender of worldly occupations and home ties that stress is laid in the Collect. THE PROPER LESSONS from the Old Testament simply set forth( Is. liv.) the proclamation of the Kingdom of God to the Gentiles, its blessing and its invincible power, and( Is. lxv. Saint Thomas the Apostle. The name Thomas in the Hebrew, as Didymus in the Greek, simply means a" twin brother," and as St. Thomas is named in all the catalogues with St. Matthew( see Matt. x. 3; Mark iii. 18; Luke vi. 15), he has been thought to be his brother. His character is marked in St. John's Gospel by a few touches- the desponding but devoted affection ready to die with his Master ( Johnxi. 16); the blankignorance, in spite of all that he had heard, whither Our Lord should depart and by what way( John xiv. 5): and the doubt of the Resurrection, obstinate, but overcome with absolute completeness( John xx. 28). Of his subsequent history Scripture has no record. Early tradition carries him as a missionary to Persia, and later tradition even further east to India, where it tells of his martyrdom. THE COLLECT( composed in 1519) points the moral of the Festival. It speaks of the doubt of St. Thomas as overruled to confirmation of faith; and, in the spirit of Our Lord's words to him, prays for a faith, perfect and without doubt, which shall not need, as his faith needed, rebuke. The way of honest doubt, not condemned, is yet contrasted with the more excellent way of undoubting faith. 1-17) its rejection by God's rebellious people, excepting only the" elect; and those from the New Testament record( John i. 35-43) St. Andrew's first call, and( John xii. 20-42) his announcement to Our Lord of the coming of certain Greeks" to Him, and Our Lord's teaching thereon of His death and glorification. THE EPISTLE is St. Paul's description to the Ephesians of the call of the strangers to God's covenant into the city and household of God. He pictures the Church( perhaps with reference to the great Temple of Ephesus) 122 as a Temple of God, built upon the Apostles and Prophets as foundation( see Rev. xxi. 14); but he describes Jesus Christ, as the corner stone, binding both foundation and building in one; and not content with this metaphor, declares how" in Him" both the whole Church and the individual stones are built up to perfection. The selection of the Epistle may be suggested by the call of St. Thomas out of unbelief into full faith, or by the completeness of his confession, greater even than that of St. Peter, on which our Lord declared that He had built His Church( Matt. xvi. 18.) THE GOSPEL is the famous record( a) of St. Thomas's doubt, refusing the witness of his brother Apostles, and craving for tangible witness of his own choice, not only of the substantiality, but of the identity of the body of the Risen Lord; next ( b), of Our Lord's gracious condescension to this desire, giving him the evidence, for which he could not even hope; thirdly( e), of St. Thomas's famous confession, rushing by reaction from doubt into the fullestintuition of Our Lord's true Godhead; lastly ( d), of Our Lord's acceptance of this faith which was a true faith because its inference went far beyond what sight and touch could prove- but of His gentle rebuke of the preceding doubt, and His higher blessing on those who, without sight and touch, yet believe. THE PROPER LESSONS describe ( Job xlii. 1-7) the conversion SAINT THOMAS THE APOSTLE. on from thence he saw other two| mending their nets; and he callbrethren, James the son of Zebe- ed them. And they immediately dee, and John his brother, in a left the ship and their father, and ship with Zebedee their father, followed him. Saint Thomas the Apostle. them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. And after eight days again his disciples were within, and Thomas with them: then came Jesus, the doors being shut, and stood in the midst, and said, Peace be unto you. Then saith he to Thomas, Reach hither thy finger, and behold my hands; and reach hither thy hand, and thrust it into my side; and be not faithless, but believing. And Thomas answered and said unto him, My Lord, and my God. Jesus saith unto him, Thomas, because thou hast seen me, thou hast believed; blessed are they that have not seen, and yet have believed. And many other signs truly did Jesus in the presence of his disciples, which are not written in this book. But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing THOMAS, one of the twelve, ye might have life through his called was The Collect. A God, who for the more conLMIGHTY and everliving firmation of the faith didst suffer thy holy Apostle Thomas to be doubtful in thy Son's resurrection; Grant us so perfectly, and without all doubt, to believe in thy Son Jesus Christ, that our faith in thy sight may never be reproved. Hear us, O Lord, through the same Jesus Christ, to whom, with thee and the Holy Ghost, be all honour and glory, now and for evermore. Amen. The Epistle. Ephes. 2. 19. NOW TOW therefore ye are no more strangers and foreigners, but fellow- citizens with the saints, and of the houshold of God; and are built upon the foundation of the Apostles and Prophets, Jesus Christ himself being the chief corner- stone; in whom all the building, fitly framed together, groweth unto an holy temple in the Lord; in whom ye also are builded together for an habitation of God, through the Spirit. The Gospel. St. John 20. 24. The Conversion of Saint Paul. against the disciples of the Lord, sired of him letters to Damascus to the synagogues, that, if he found any of this way, whether they were men or women, he might bring them bound unto Jerusalem. And, as he journeyed, he came near Damascus, and suddenly there shined round about him a light from heaven. And he fell to the earth, and heard a voice saying unto him, Saul, Saul, why persecutest thou me? And he said, Who art thou, Lord? And the Lord said, I am Jesus whom thou persecut122 The Collect. ing of the blessed Apostle Saint Paul, hast caused the light of the Gospel to shine throughout the world; Grant, we beseech thee, that we, having his wonderful conversion in remembrance, may shew forth our thankfulness unto thee for the same, by following the holy doctrine which he taught; through Jesus Christ our Lord. Amen. For the Epistle. Acts 9. 1. AN ND Saul, yet breathing out threatenings and slaughter of Job by" seeing" God to repentance and self- abasement, and( Is. xxxv.) the glory of the Kingdom of God, strengthening the weak and comforting them " that are of a fearful heart; and record( John xx. 19-24) the The Festival of this Apostle is not, as usual, of the day of his martyrdom( which by tradition was the same as that of St. Peter), but of his miraculous Conversion, and it is upon this, rather than on his wonderful character and work, that the Services lay stress. For that Conversion was historically the most important event in the Church after the Day of Pentecost, and spiritually is most full of encouragement and teaching to the Christian soul. Conversion of Saint Paul. THE COLLECT( suggested by the old Sarum Collect), alluding to the world- wide scope of St. Paul's Apostolic work, prays that we may rightly commemorate his Conversion, and show thankfulness for it by our own conversion to his teaching, which was so especially the teaching of salvation by grace, even of the chief of sinners. THE EPISTLE is the record of St. Paul's Conversion as it occurs in the narrative of the Acts, with which his own two recitals of it( Acts xxii. 1-21; xxvi. 1-23) may be compared. It is impossible not to observe the remarkably simple and lifelike style of record of so wonderful a miracle. We may note( a) that the opportunity for persecution at Damascus was supplied by the chance possession of the city by king Aretas( 2 Cor. xi. 32), who courted the favour of the Jews in his struggle with Herod Antipas;( b) that this actual vision of the Risen and Ascended Lord was to St. Paul the source of conversion and the credential of Apostleship( see 1 Cor. ix. 1; xv. 8); that( c) his zeal urged him at once to preach the Gospel both at Damascus and at Jerusalem, but that God ordained a period 123 appearance of Our Lord, preceding that to St. Thomas, and ( John xiv. 1-8) St. Thomas's desponding question answered, by the declaration of Our Lord, as" the Way, the Truth, and the Life." of retirement for him- in the former case in Arabia( Gal. i 17), in the latter at Tarsus( Acts ix. 29, 30)-before his Apostolic work should really begin;( d) that he is declared a" chosen vessel" for a world- wide ministry, and whereas he asks," What wilt thou have me do?" he is taught " how great things he must suffer;( e) that the Conversion seems to have stayed the persecution of which he had been the head, and given the Churches rest( see Acts ix. 31). THE GOSPEL is our Lord's answer to St. Peter's question, " What shall we have therefore?"- a question rebuked( see Matt. xx. 1-16) by the Parable of the Labourers in the Vineyard, but yet drawing forth a promise of infinite glory and dignity in Heaven at the" regeneration" or( see Acts iii. 21) restitution of all things, and of recompense even in this life( see Mark x. 30) for every sacrifice of earthly treasures made for Him. Its special applicability to the Apostle, who, above all others, sacrificed most, and that with joy( see Phil. iii. 4-8), is obvious. THE PROPER LESSONS are( Is. xlix. 1-13) a prophetic picture of the rejection of the Saviour by the Jews and His acceptance by the Gentiles;( Jer. i. 1-11) the record of the call of Jeremiah, ordained" from the womb ( comp. Gal. i. 15) to be the witness for God in a strength made perfect in weakness( comp. 2 Cor. xii. 9);( Gal. i. 1-11) St. Paul's declaration of his own direct mission from Christ Himself; and( Acts xxvi. 1-21) his narrative of his conversion, and pleading of its significance, before Agrippa. THE PURIFICATION OF SAINT MARY. est: it is hard for thee to kick against the pricks. And he, trembling and astonished, said, Lord, what wilt thou have me to do? And the Lord said unto him, Arise, and go into the city, and it shall be told thee what thou must do. And the men which journeyed with him stood speechless, hearing a voice, but seeing no man. And Saul arose from the earth, and when his eyes were opened he saw no man; but they led him by the hand, and brought him into Damascus. And he was three days without sight, and neither did eat nor drink. And there was a certain disciple at Damascus, named Ananias, and to him said the Lord in a vision, Ananias. And he said, Behold, I am here, Lord. And the Lord said unto him, Arise, and go into the street which is called Straight, and enquire in the house of Judas for one called Saul, of Tarsus: for behold, he prayeth, and hath seen in a vision a man named Ananias, St. Matth. 19. 27. coming in, and putting his hand PETER answered and said unon him, that he might receive his sight. Then Ananias answered, Lord, I have heard by many of this man, how much evil he hath done to thy saints at Jerusalem; and here he hath authority from the chief priests to bind all that call on thy Name. But the Lord said unto him, Go thy way; for he is a chosen vessel unto me, to bear my Name before the Gentiles, and kings, and the children of Israel: for I will shew him how great things he must suffer for my Name's sake. And Ananias went his way, and entered into the house; and, putting his hands on to Jesus, Behold, we have forsaken all, and followed thee; what shall we have therefore? And Jesus said unto them, Verily I say unto you, That ye which have followed me, in the regeneration when the Son of man shall sit in the throne of his glory, ye also shall sit upon twelve thrones, judging the twelve tribes of Israel. And every one that hath forsaken houses, or brethren, or sisters, or him, said, Brother Saul, the Lord, ( even Jesus that appeared unto thee in the way as thou camest,) hath sent me, that thou mightest receive thy sight, and be filled with the Holy Ghost. And immediately there fell from his eyes as it had been scales; and he received sight forthwith, and arose, and was baptized. And when he had received meat, he was strengthened. Then was Saul certain days with the disciples which were at Damascus. And straightway he preached Christ in the synagogues, that he is the Son of God. But all that heard him were amazed, and said, Is not this he that destroyed them which called on this Name in Jerusalem, and came hither for that intent, that he might bring them bound unto the chief priests? But Saul increased the more in strength, and confounded the Jews which dwelt at Damascus, proving that this is very Christ. The Gospel. her, or other, or wife, or children, or lands, for my Name's sake, shall receive an hundredfold, and shall inherit everlasting life. But many that are first shall be last, and the last shall be first. THE PRESENTATION OF CHRIST IN THE TEMPLE, COMMONLY CALLED, The Purification of Zaint Mary the Virgin. The Collect. temple in substance of our flesh, God, we humbly beseech thy Majesty, that, as thy only- begotten Son was this day presented in the 123 with pure and clean hearts, by the same thy Son Jesus Christ our Lord. Amen. The Purification of Saint Mary the Virgin. The alternative title(" the Presentation of Christ in the Temple"), though not used in common parlance, suggests the lesson drawn by all the services of the day. It carried out, indeed, the old idea: for the Festival was called the Hypapante or" Meeting"( with Simeon and Anna) on its first institution in the East, and only received the name of" the Purification" in the West and much later. Its date is necessarily fixed by Christmas. The name" Candlemas Day" is derived from the custom of a procession with torches, superseding( it is thought) the heathen festival of torches to Ceres in the early part of February, with a reference to the true" light to lighten the Gentiles." THE COLLECT is a translation of the old Sarum Collect taken from the Sacramentary of Gelasius, dwelling on Our Lord's presentation as a dedication of His true humanity to God, and praying that we, being justified and sanctified through Him, may be presented in like self- dedication. THE EPISTLE, inserted in 1662 from the Sarum Missal( the Epistle for the preceding Sunday having been used up to this time), is the celebrated prophecy in Malachi of the coming to the Temple of" the Lord, the messenger of the Covenant." But it is notable that, in accordance with the general austerity of Of St. Matthias we know literally nothing, except his election to Apostleship. Tradition speaks of his preaching and martyrdom in Cappadocia. His festival in the Eastern Church is kept on August 9th, and its use in the West seems to be later than in the case of other Apostolic Festivals. THE COLLECT seizes on the one great lesson of the day, the fall of Judas and the substitution of Matthias, and so prays against 124 Malachi's prophecy, His Coming is looked upon simply as awful, dividing the evil from the good, purging those who shall be permitted to offer sacrifice, witnessing in judgment against the unholy and profane. THE GOSPEL is St. Luke's record of the Presentation in the Temple, in obedience to Exod. xxii. 29( the dedication of the first- born) with the sacrifice for Purification as offered by the poor( see Lev. xii. 8). In both we have examples of the" obedience to the Law for man," in which He is made the type of our humanity. The lessons of the day are pointed by the aged Simeon in the Nunc Dimittis, hailing" the Light of the Gentiles" and" the glory of Israel,' and in the prophecy of the future distinction of believer and unbeliever, through struggle and suffering of Saviour, piercing the loving Mother's heart like a sword. In the one we have the lesson of the Incarnation, in the other of the Cross. The close of the Gospel marks the growth of His humanity under the Spirit of God from the one to preparation for the other. Saint Matthias's Day. THE PROPER LESSONS are ( Exod. xiii. 1-17) the law of the dedication of the first- born in connection with the first Passover, and( Haggai ii. 1-10) the declaration( not unlike that of Malachi) of the greater glory of the Second Temple, because in it the Peace of God should be given. false Apostles and for faithful and true pastors. THE EPISTLE is the record of the appointment of St. Matthias at the instance of St. Peter, among the hundred and twenty disciples who had gathered round the Twelve. We note( a) that the apostasy of Judas is described by St. Peter as a fulfilment of the typical utterance of the Psalmist ( Ps. 1xix. 25 and cix. 8) against the traitors and enemies of God, although we need not suppose SAINT MATTHIAS'S DAY. For the Epistle. Mal. 3. 1. my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple; even the messenger of the covenant, whom ye delight in; behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner's fire, and like fullers' soap. And he shall sit as a refiner and purifier of silver; and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offerings of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. And I will come near to you to judgment, and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. The Gospel. St. Luke 2. 22. A ND when the days of her purification, according to the Law of Moses, were accomplished, they brought him to Jerusalem, to present him to the Lord;( as it is written in the Law of the Lord, Every male that openeth the womb shall be called holy to the Lord;) and to offer a sacrifice, according to that which is said in the Law of the Lord, A pair of turtle- doves, or two young pigeons. And behold, there was a man in Jerusalem, whose name was Simeon; and the same man was just and devout, waiting for the consolation of Israel: and the the Holy Ghost was upon him. And Holy Ghost, that he should not see death, before he had seen the Lord's Christ. And he came by the Spirit into the temple; and when the parents brought in the child Jesus, to do for him after the custom of the Law, then took he him up in his arms, and blessed God, and said, Lord, now lettest thou thy servant depart in peace, according to thy word: for mine eyes have seen thy salvation, which thou hast prepared before the face of all people; a light to lighten the Gentiles, and the glory of thy people Israel. And Joseph and his mother marvelled at those things which were spoken of him. And Simeon blessed them, and said unto Mary his mother, Behold, this child is set for the fall and rising again of many in Israel; and for a sign which shall be spoken against; ( yea, a sword shall pierce through thy own soul also;) that the thoughts of many hearts may be revealed. And there was one Anna a prophetess, the daughter of Phanuel, of the tribe of Aser; she was of a great age, and had lived with an husband seven years from her virginity: and she was a widow of about fourscore and four years; which departed not from the temple, but served God with fastings and prayers night and day. And she coming in that instant gave thanks likewise unto the Lord, and spake of him to all them that looked for redemption in Jerusalem. And when they had performed all things according to the Law of the Lord, they returned into Galilee to their own city Nazareth. And the child grew, and waxed strong in spirit, filled with wisdom; and the grace of God was upon him. Saint Matthias's Day. The Collect. 0 ALMIGHTY God, who into the place of the traitor Judas didst choose thy faithful servant Matthias to be of the number of the twelve Apostles; Grant that thy Church, being alway preserved from false Apostles, may be 124 that this was known to the utterer;( b) that the description of the end of Judas( which may perhaps be a note of the historian rather than a part of St. Peter's speech) is, with our present knowledge, only to be harmonized by conjecture with Matt. xxvii. 3-8, although such conjectural harmony is not difficult;( c) that St. Matthias is described as" one who had companied" with the Apostles( by old and probable conjecture one of the Seventy), and that the Apostolic mission is described emphatically as a" witness of the Resurrection"( comp. Acts ii. 22-33; iii. 15-21,& c.,& c.); ( d) that the choice by lot after solemn prayer was in accordance with the idea of Prov. xvi. 33, and with ancient practice( see Num. xxvi. 55; XXxxiii. 54; Jos. vii. 1518; 1 Sam. x. 20, 21; xiv. 38-42). THE GOSPEL is that remarkable glimpse of the deeper teaching of Our Lord( such as pervades the Gospel according to St. John) given us by St. Matthew and St. Luke( see x. 21-24). It occurs in St. Luke in connection with the mission of the Seventy. In it Our Lord declares His Kingdom, hidden from the wise of this world, to be revealed to the simplicity of babes( comp. Matt. xviii. 3; xix. 14; 1 Cor. i. 23-29; ii. 1-10); He asserts His sole Mediation and Revelation of the Father( comp. John i. 18; vi. 44 -46,& c.), and His possession of " all things" delivered unto Him( comp. John iii. 35; xiii. 3; xvi. 15); and He bids all who travail to come to Him, to take His yoke upon them, and so only to have rest. In all these things He speaks, in words which could belong to no man, but only to the Eternal Son of God. 125 THE PROPER LESSONS are( 1 Sam. ii. 27-36) the message of rebuke and condemnation through the" man of God" to Eli, and( Is. xxii. 15-25) the message of Isaiah, of rebuke to Shebna, the type of worldliness, of blessing to Eliakim, the type of the true servant of God. ** The Annunciation of the This Festival( fixed in date by Christmas) is of early origin, being apparently an old established Festival in the 7th century. Like the Purification, it is properly a Festival of Our Lord Jesus Christ, and this idea is preserved in the Collect. But as it dwells on the Blessed Virgin, as highly favoured of the Lord, it naturally passed into a commemoration of her; and( as is shown by its popular name " Lady Day"), became the chief of the various Festivals, which in later times marked the everincreasing reverence directed towards the mother of the Lord -prolific of a mass of extraordinary legend, and of a veneration, which has become actual worship. It is beyond all dispute that Holy Scripture and primitive antiquity, while they bring out her blessedness and dignity, give no vestige of authority for all that has gone beyond this, both in the Eastern and in the Western Church. THE COLLECT is a summary in Blessed Virgin Mary. prayer of the whole manifestation of Our Lord Jesus Christ on earth. It tells of His Incarnation, known by the angel's message, and goes on( perhaps in consideration of the occurrence of the Festival in Lent and near Easter) to dwell on His Passion and His Resurrection in glory. THE EPISTLE is the great prophecy of Isaiah to Ahaz of the Virgin- born" Emmanuel"-a prophecy probably having( see v. 16) some immediate typical fulfilment, but in its ultimate meaning known by the Jews to be Messianic, and applied in Matt. i. 23 to the birth of Our Lord. It is to be noted that it belongs to that phase of Messianic prophecy which looks upon the Messiah not as the Son of David, but as the manifestation of God on earth. THE GOSPEL is the record by St. Luke of the Annunciation itself. In it we may note( a) the Angelic Salutation;" Hail! thou that art highly graced" or " favoured," which clearly refers THE ANNUNCIATION OF THE BLESSED VIRGIN MARY. ordered and guided by faithful ed to be a witness with us of his and true pastors; through Jesus resurrection. And they appointed Christ our Lord. Amen. two, Joseph called Barsabas, who was surnamed Justus, and Matthias. And they prayed, and said, Thou, Lord, which knowest the hearts of all men, shew whether of these two thou hast chosen; that he may take part of this ministry and apostleship, from which Judas by transgression fell, that he might go to his own place. And they gave forth their lots; and the lot fell upon Matthias, and he was numbered with the eleven Apostles. The Gospel. St. Matth. 11. 25. time Jesus answered A and said, I thank thee, Fa ther, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father, for so it seemed good in thy sight. All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him. Come unto me, all ye that labour and are heavy laden, and I will give you rest. Take my yoke upon you, and learn of me; for I am meek and lowly in heart: and ye shall find rest unto your souls. For my yoke is easy, and my burden is light. For the Epistle. Acts 1. 15. IN N those days Peter stood up in the midst of the disciples, and said,( the number of the names together were about an hundred and twenty,) Men and brethren, this Scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake before concerning Judas, which was guide to them that took Jesus: for he was numbered with us, and had obtained part purchased a field with the reward of iniquity; and falling headlong he burst asunder in the midst, and all his bowels gushed out. And it was known unto all the dwellers at Jerusalem, insomuch as that field is called in their proper tongue, Aceldama, that is to say, The field of blood. For it is written in the book of Psalms, Let his habitation be desolate, and let no man dwell therein: and, His bishoprick let another take. Wherefore, of these men which have companied with us all the time that the Lord Jesus went in and out among us, beginning from the baptism of John, unto that same day that he was taken up from us, must one be ordainThe Annunciation of the Blessed Virgin Mary. The Collect. inE beseech thee, O Lord, pour W thy grace into our hearts; that, as we have known the carnation of thy Son Jesus Christ by the message of an angel, so by his cross and passion we may be brought unto the glory of his resurrection; through the same Jesus Christ our Lord. Amen. For the Epistle. Isaiah 7. 10. the Lord M again unto Ahaz, saying, ask thee a sign of the Lord thy God; ask it either in the depth, or in the height above. But Ahaz said, I will not ask, neither will I tempt now, 0 house of David; Is it a the Lord. And he said, Hear ye small thing for you to weary men, but will ye weary my God also? Therefore the Lord himself shall give you a sign; Behold, a Virgin shall conceive, and bear a son, and shall call his name Immanuel. Butter and honey shall he eat, that he may know to refuse the evil, and choose the good. The Gospel. St. Luke 1. 26. ND in the sixth month the angel Gabriel was sent from God unto a city of Galilee named Nazareth, to a Virgin espoused to A I 125 not to character but to privilege; on the other hand," Blessed art thou above women" is a phrase illustrated by v. 45," Blessed is she that believed," and by Our Lord's teaching," Yea, rather, blessed are they that hear the Word of God and keep it" ( Luke xi. 28). The one dwells on God's favour; the other on the reception of it in faith.( b) The Angelic Promise; first, the birth of JESUS," the Lord the Saviour," in His essential nature the" Son of the Highest," in the humanity which He assumed the Son of David, heir of the promise( 2 Sam. vii. 12-16) which announced Him a King for ever; next, the declaration that this birth shall be by the overshadowing power St. Mark is generally identified with the" John, whose surname is Mark," son of the Mary to whose house St. Peter repaired after his deliverance from prison ( Acts xii. 12), and nephew of Barnabas. He was" minister" to St. Paul and St. Barnabas in part of their first missionary journey; but left them at Perga, and was therefore on the second journey rejected by St. Paul( with the effect of quarrel with St. Barnabas), and subsequently became companion to St. Barnabas in Cyprus( Acts xiii. 4, 13; xv. 3639). Afterwards he is named by St. Peter( 1 Pet. v. 13) as" Marcus, my son," and it is clear from Col. iv. 10, Philemon 24, and 2 Tim. iv. 11, that he was gradu ally restored to St. Paul's confidence, and sent for to minister to him in his last imprisonment. Early and trustworthy tradition declares him the amanuensis of St. Peter in his Gospel; other tradition, less assured, makes him bishop of Alexandria and martyr there. Saint Mark's Day. THE COLLECT( suggested by the old Collect taken from the Sacramentary of Gregory, but considerably altered therefrom) dwells emphatically on the heavenly doctrine of the Gospel of St. Mark- the simplest and perhaps most ancient of all the Gospels- and( quoting from the 126 of the Holy Ghost, so that the child shall be indeed, not only Son of Man, but Son of God.( c) The reception of the Blessing, in singularly calm and humble faith( such as expresses itself in the Magnificul), losing all sense of personal littleness in the consciousness of God. In this lies the special beauty of the character of the Blessed Virgin, the highest type of pure and gentle womanhood. are THE PROPER LESSONS ( Gen. iii. 1-16) the history of the Fall, ending in the first promise of the seed of the woman, who" shall bruise the serpent's head;" and( Is. lii. 7-13) the proclamation of the good tidings of Peace to Zion. Epistle, Eph. iv. 14) prays for the gift of thoughtful steadfastness in the truth, untouched by childish fickleness and impressibility. THE EPISTLE is the conclusion of the doctrinal section of the Epistle to the Ephesians, immediately following the great passage of the Unity of the Church in God, which is the Epistle for the 17th Sunday after Trinity. Its subject is the infinite variety of God's gifts, and the concentration of all on one great purpose. It begins( a) with Christ as the giver of all gifts. Quoting Ps. lxviii. 18, it applies it to Him, as having ascended on high and descended to the depths beneath" so as to fill all things," but with a significant variation of" gave gifts to men' instead of" received gifts for men; next( 6) it enumerates the various functions of Ministry in the Church, ordained by Him -the extraordinary functions of Apostles and Prophets- the ordinary functions of Evangelists to the heathen, of Pastors and Teachers to those already in Christ( comp. 1 Cor. xii. 28); ( c) it then describes the twofold object of all Ministry- the perfection of individual souls, and the building up of the whole body. This individual perfection is the growing, thoughtfully and SAINT MARK'S DAY. a man whose name was Joseph, of the house of David: and the Virgin's name was Mary. And the angel came in unto her, and said, Hail, thou that art highly favoured, the Lord is with thee; blessed art thou among women. And when she saw him she was troubled at his saying, and cast in her mind what manner of salutation this should be. And the angel said unto her, Fear not, Mary; for thou hast found favour with God. And behold, thou shalt conceive in thy womb, and bring forth a Son, and shalt call his name JESUS. He shall be great, and shall be called the Son of the Highest; and the Lord God shall give unto him the throne of his father David. And he shall reign over the house of Jacob for ever; and of his kingdom there shall be no end. Then said Mary unto the angel, How shall this be, seeing I | know not a man? And the angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God. And behold, thy cousin Elisabeth, she hath also conceived a son in her old age; and this is the sixth month with her who was called barren: for with God nothing shall be impossible. And Mary said, Behold the handmaid of the Lord; be it unto me according to thy word. And the angel departed from her. Saint Mark's 0 The Collect. ALMIGHTY God, who hast instructed thy holy Church with the heavenly doctrine of thy Evangelist Saint Mark; Give us grace, that, being not like children carried away with every blast of vain doctrine, we may be established in the truth of thy holy Gospel; through Jesus Christ our Lord. Amen. The Epistle. Ephes. 4. 7. Day. sure of the stature of the fulness of Christ; that we henceforth be no more children, tossed to and fro, and carried about with every wird of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together, and joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body, unto the edifying of itself in love. grace, according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. he what is it The Gospel. St. John 15. 1. but that he also descended first I ther is the husbandman. Every AM and Fainto the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the meabranch in me that beareth not fruit he taketh away; and every branch that beareth fruit, he purgeth it, that it may bring forth more fruit. Now ye are clean through the word which I have spoken unto you. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches. He that abideth in me, and I in him, the same 126 consistently, into the fulness of the image of Christ, by" being true in love;" the edification of the whole body is by that unity with Christ, through which life is diffused through the whole, and all its parts grow in perfect harmony. THE GOSPEL conveys the same truth, but from the lips of Our Lord Himself on the eve of His Passion. In this discourse, however( the Church having not yet been constituted as a whole), the whole idea is of individual unity with Christ. He Himself is the Vine; we are the branches, deriving all power of fruit- bearing from union with the Vine, pruned by God's hand to increase that power, doomed, if fruitless still, to be cut off and burned. It seems impossible to give any sufficient reason for coupling together these two Apostles. ( The Greek Church separates them, keeping St. Philip's Day on November 14th, and St. James' Day on October 9th.) The union of the two, however, suggests the harmony of the desire of knowledge characteristic of St. Philip( see the Gospel) with the stern practical reality characteristic of St. James the" brother of the Lord," who is evidently ( though perhaps erroneously) identified with St. James the Less, the Apostle. Saint Philip and Saint James's Day. Of St. Philip we have notices only in St. John. He was one of the first disciples" found" by Our Lord, and he brought Nathanael to Him; he is associated with St. Andrew at the feeding of the Five thousand, and the coming of the Greeks to Christ; and ( see the Gospel) he is described as especially craving for the knowledge of God( John i. 43; vi. 59; xii. 21, 22; xiv. 8, 9). Beyond this we know nothing. Early tradition speaks of his preaching in Phrygia, and later apocryphal books raise a strange fabric of legend concerning him. Of St. James the Apostle, the son of Alphæus( Matt. x. 2; Mark iii. 18; Luke vi. 15), some Of that union with Him the sign is obedience in love, and that union in itself is a shadow of the Divine Eternal union of the Son with the Father( comp. John xvii. 21-23). 127 THE PROPER LESSONS are( Is. lxii. 6-12) a picture of the Ministry of the kingdom of God, in its work of intercession, trusting in His promise, and of preparation of the people to enter into that promise; and ( Ezek. i. 1-15) the description of the Throne of Glory, and the four living creatures around the Throne.( This last, no doubt, has reference to the interpretation which makes the four living creatures here and in the Apocalypse( Rev. iv. 6-8) the symbols of the four Evangelists.) times supposed to be the same as" James the Less"( or rather " the little") of Mark xv. 40, we know nothing except his name in the Apostolic catalogue. James," the Lord's brother," with whom he is clearly identified by the use of the Epistle ( though the identification is, to say the least, very uncertain) is one of the most marked figures in the Acts of the Apostles and in contemporary history. As Bishop of Jerusalem, he is essentially the representative of Jewish Christianity; presiding at the first Apostolic Council, and holding out to St. Paul the right of fellowship; held in reverence as" James the Just by all Jerusalem, and martyred in vengeance for his Christianizing influence_ by Pharisaic violence. His Epistle, essentially Jewish in character, is a storehouse of godly morality, in which Christian doctrine is but implied, and not explicitly brought out; and was probably addressed both to Jewish Christians and to those Jews who, though not Christian, would listen to the servant of Jesus Christ." >> 66 THE COLLECT( composed in 1549 and enlarged in 1662) brings out the harmony of the" knowledge of God which is life eter SAINT PHILIP AND SAINT JAMES'S DAY. bringeth forth much fruit; for without me ye can do nothing. If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned. If ye abide in me, and my words abide in you, ye shall ask what ye will, and it shall be done unto you. Herein is my Father glorified, that ye bear Saint Philip and much fruit; so shall ye be my disciples. As the Father hath loved me, so have I loved you: continue ye in my love. If ye keep my commandments, ye shall abide in my love; even as I have kept my Father's commandments, and abide in his love. These things have I spoken unto you, that my joy might remain in you, and that your joy might be full. Saint James's Day. The Collect. ALMIGHTY God, whom truly to know is everlasting life; Grant us perfectly to know thy Son Jesus Christ to be the way, the truth, and the life; that, following the steps of thy holy Apostles, Saint Philip and Saint James, in the grace of the fashion of it perisheth. so also shall the rich man the man that endureth temptafade away in ways. tion; for when he is tried, he shall receive the crown of life, which the Lord hath promised to them that love him. The Gospel. St. John 14. 1. ND said unto his disciway that leadeth to eternal life: A ples, Let not your heart be through the same thy Son Jesus Christ our Lord. Amen. The Epistle. St. James 1. 1. JAMES, troubled;' ye believe in God, believe also in me. In my Father's house are many mansions; if it a servant of God and of were not so, I would have told you. the Lord Jesus Christ, to the I go to prepare a place for you: twelve tribes which are scattered and if I go and prepare a place for abroad, greeting. My brethren, you, I will come again, and recount it all joy when ye fall into ceive you unto myself, that where divers temptations; knowing this, I am, there ye may be also. And that the trying of your faith work- whither I go ye know, and the way eth patience. But let patience ye know. Thomas saith unto him, have her perfect work, that ye Lord, we know not whither thou may be perfect and entire, want- goest, and how can we know the ing nothing. If any of you lack way? Jesus saith unto him, I am wisdom, let him ask of God, that the way, the truth, and the life: giveth to all men liberally, and no man cometh unto the Father upbraideth not, and it shall be but by me. If ye had known me, given him. But let him ask in ye should have known my Father faith, nothing wavering; for he also: and from henceforth ye that wavereth is like a wave of the know him, and have seen him. sea, driven with the wind, and Philip saith unto him, Lord, shew tossed. For let not that man think us the Father, and it sufficeth us. that he shall receive any thing of Jesus saith unto him, Have I been the Lord. A double- minded man so long time with you, and yet is unstable in all his ways. Let hast thou not known me, Philip? the brother of low degree rejoice He that hath seen me hath seen in that he is exalted; but the rich the Father; and how sayest thou in that he is made low; because then, Shew us the Father? Beas the flower of the grass he shall lievest thou not that I am in the pass away. For the sun is no Father, and the Father in me? sooner risen with a burning heat, The words that I speak unto you but it withereth the grass, and I speak not of myself; but the the flower thereof alleth, and the Father that dwelleth in me, he Univ.- Bibl. G122 ssen ( C nal," through Christ, the Way, the Truth, and the Life"( see John xvii. 3; xiv. 6), with the stedfast walking in the way to life( by the imitation of Jesus Christ). THE EPISTLE is the opening of the Epistle of St. James, addressed to the Jewish community," the twelve tribes of the dispersion." In accordance with the stern practical reality, characteristic of the whole Epistle, it urges( a) the blessing of" temptation"( that is, trial), and its function in working out through endurance the perfection of our nature.( b) Such trial is to be borne in prayer, faithful and unwavering, for wisdom, the gift of God;( c) to be recognised in all degrees and stations of life- the low degree which is exaltation, the wealth, transitory and superficial, which is abasement( see Matt. xxiii. 12; xix. 23-24); and( d) finally, to be rewarded with the crown of life, promised by the Lord to all who love Him. The whole is a picture of the practical religious life. THE GOSPEL is the opening of Our Lord's last discourse to His disciples. To His gracious declaration that His approaching departure is to the mansions of the Father's House to prepare a place for them, to a place and by a way that they knew, there 39 The surname" Barnabas," son of( prophetic) exhortation,' was given to Joses( Joseph), a Levite of Cyprus, the first giver of the price of his land to the Christian community. He is recorded afterwards as the introducer of St. Paul after his conversion to the brethren at Jerusalem; and his companion in the preaching at Antioch, in the mission with alms to Jerusalem, and in the first missionary jour ney to Cyprus and Asia Minor; till after their dispute about St. Mark, he is parted from St. Paul and so passes out of the history ( see Acts iv. 36, 37; xi. 22-30; xiii.- xv.) Of his subsequent life we have no historical record, or even trustworthy tradition. 66 128 are two answers made by them. The first( a) is the remonstrance of St. Thomas, declaring that they knew not whither He goes, much less the way; to which He replies by the great declaration that He Himself, being the Truth and the Life, is the Way, and that in Him they see and know the Father( and therefore the Father's House to which He goes). The second( b) is the eager cry of St. Philip, that He will only show them the Father for a moment, and it is enough; in reply to which He complains half- reproachfully that, after so long a time of discipleship, they yet knew not that He is one with the Father, showing forth the Godhead in His visible works on earth, and ready to give in answer to prayer power to do yet greater works when he has ascended into Heaven. The whole sets forth emphatically the mediation of Christ, as raising man to God, and bringing God down to man. THE PROPER LESSONS from the Old Testament are( Is. Ixi.) the setting forth of the kingdom of the Messiah in its victorious energy and blessing, and( Zech. iv.) the symbolical blessing of the two" anointed ones," Zerubbabel and Jeshua, in the restored Israel of God; and from the New Testament( John i. 43-51) the first call of Philip and Nathanael. Saint Barnabas the Apostle. There is extant an Epistle bearing his name, evidently spurious, though of early date; and Tertulian ascribes to him the authorship of the Epistle to the Hebrews. THE COLLECT( composed in 1549), dwelling on St. Barnabas as especially" the Apostle of the Holy Ghost," prays that we, like him, may have both spiritual gifts, and grace to use them for God's glory. THE EPISTLE is the record of the work of St. Barnabas at Antioch- his mission of enquiry from the Apostles on occasion of the first preaching to the Gentiles there- his cordial approval of the new work, characteristic of his SAINT BARNABAS THE APOSTLE. doeth the works. Believe me, that I am in the Father, and the Father in me; or else believe me for the very works' sake. Verily, verily I say unto you, He that believeth on me, the works that I do shall he do also; and greater Saint Barnabas the Apostle. The Collect. LORD God Almighty, who didst endue thy holy Apostle Barnabas with singular gifts of the Holy Ghost; Leave us not, we beseech thee, destitute of thy manifold gifts, nor yet of grace to use them alway to thy honour and glory; through Jesus Christ our Lord. Amen. For the Epistle. Acts 11. 22. TIDINGS of these things came unto ears of which was in Jerusalem; and they sent forth Barnabas, that he should go as far as Antioch. Who, when he came, and had seen the grace of God, was glad; and exhorted them all, that with purpose of heart they would cleave unto the Lord. For he was a good man, and full of the Holy Ghost, and of faith and much people was added unto the Lord. Then departed Barnabas to Tarsus, for to seek Saul. And when he had found him, he brought him unto Antioch. And it came to pass, that a whole year they assembled themselves with the Church, and taught much people and the disciples were called Christians first in Antioch. And in these days came prophets from Jerusalem unto Saint John The Collect. works than these shall he do; because I go unto my Father. And whatsoever ye shall ask in my Name, that will I do, that the Father may be glorified in the Son. If ye shall ask any thing in my Name, I will do it. providence thy servant John Baptist was wonderfully born, and sent to prepare the way of thy Son our Saviour, by preaching of repentance; his doctrine and holy life, that we may truly repent according to his preaching; and after his example constantly speak the truth, boldly Antioch. And there stood up one of them named Agabus, and signified by the Spirit, that there should be great dearth throughout all the world; which came to pass in the days of Claudius Cæsar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judæa. Which also they did, and sent it to the elders by the hands of Barnabas and Saul. That The Gospel. St. John 15. 12. THIS is my commandment, ye love one another, as I have loved you. Greater love hath no man than this, that a man lay down his life for his friends. Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his lord doeth: but I have called you friends; for all things that I have heard of my Father I have made known unto you. Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my Name, he may give it you. Baptist's Day. Jerebuke vice, and patiently suffer for sus Christ our Lord. Amen. For the Epistle. Isaiah 40. 1. COMFORT ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, That her warfare is accomplished; that her iniquity is pardoned: for she hath received 128 " goodness"( or graciousness) of nature, stirred by the Holy Spirit to a large- hearted faith- his association with himself in the work thus begun of the greater Saul, now in retirement at Tarsus- their joint preaching marked by the emergence of the name " Christian"( comp. Acts xxvi. 28; 1 Pet. iv. 16), probably at first a nickname, but indicating the recognition of Christianity as distinct from Judaism- and their joint mission with alms to the Church at Jerusalem, begun on occasion of the well- known famine of that time, but continued long afterwards by St. Paul. THE GOSPEL( evidently alluding to the loving character of St. Barnabas) is that part of Our Lord's last discourse to His disSaint John The Festival is not of the marom, but of the nativity of St. John Baptist, determined, of course( see Luke i. 26, 36) by Christmas. The character of St. John, like that of his prototype Elijah( Luke i. 17; Matt. xi. 14: xvii. 10-18), stands out as the model of austere and ascetic selfsacrifice, especially fit for one who, simply preaching repentance and proclaiming God's wrath upon sin, had a comparatively narrow mission, confined to moral teaching and warning( Luke i. 17; iii. 7-14), with no miracle to work( John x. 41), and no new Gospel to declare. In the willing acceptance of this simple mission- less than that of the least in the Kingdom of Heaven( Matt. xi. 11)-as also in renunciation of all independent authority( Johni. 19-27), lies one great lesson of his life to us. ( See Gospels for Third and Fourth Sundays in Advent). THE COLLECT( composed in 1549), after glancing at the wonderful birth of the Baptist, passes on at once to his preaching of repentance, which it prays that we may accept; and his life of truthfulness, boldness, and patient suffering, which it prays that we may follow. ciples which sets forth love as the mark of true Christians, because following the pattern of His own love- shown first and most in His Sacrifice for themshown also in His choice of them, to be not slaves, but friends, knowing the revelation of the Father, bearing fruit of good works, and receiving all things from God through prayer. Baptist's Day. the book of Isaiah, which St.John applied to himself( Matt. iii. 3; Luke iii. 4-6; John i. 23). It begins( a) with the general message of comfort to Jerusalem, now chastened by God's hand and pardoned; it goes on( b) to the preparatory message of the voice erying in the wilderness to prepare the Lord's way, to smoothe all hindrances before his feet, to show to all flesh the salvation of God; then( e), contrasting the perishableness of all earthly things with the eternity of the Word of God, it proclaims the Gospel of good tidings, the actual coming of the Lord as the Good Shepherd of Israel, strong and tender in His guardianship of the flock. In these three successive phases it is the very Gospel of the Old Testament, naturally chosen as heralding the Gospel of the New. THE EPISTLE is the great passage, opening the second part of 129 THE PROPER LESSONS are ( Deut. xxxiii. 1-12) the blessing of Moses, up to his emphatic benediction of his own tribe of Levi;( Nah. i.) the alternate declarations of God's vengeance on His enemies and blessing of His people; and( Acts iv. 31-37; xiv. 1-8) the records of St. Barnabas' gift of his land, and his preaching with St. Paul at Iconium. THE GOSPEL is St. Luke's record of the birth of the Baptist; of the opening of the sealed lips of Zacharias, at his confirmation of the assignment to the child of the name of John(" the grace of Jehovah"); and the prophecy of the Benedictus, first proclaiming the redemption of Israel, in fulfilment of the promise to David, and the covenant of deliverance and holiness with Abraham, and then foretelling the mission of the SAINT JOHN BAPTIST'S DAY. of the Lord's hand double for all her sins. The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a high- way for our God. Every valley shall be exalted, and every mountain and hill shall be made low, and the crooked shall be made straight, and the rough places plain. And the glory of the Lord shall be revealed, and all flesh shall see it together for the mouth of the Lord hath spoken it. The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field. The grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth; but the word of our God shall stand for ever. O Zion, that bringest good tidings, get thee up into the high mountain: 0 Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid: say unto the cities of Judah, Behold your God. Behold, the Lord God will come with strong hand, and his arm shall rule for him behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. The Gospel. St. Luke 1. 57. LISABETH's full time came E that she should be delivered; and she brought forth a son. And her neighbours and her cousins heard how the Lord had shewed great mercy upon her; and they rejoiced with her. And it came to pass, that on the eighth day they came to circumcise the child; and they called him Zacharias, after the name of his father. And his mother answered and said, Not so; but he shall be called John. And they said unto her, There is none of thy kindred that is called by this name. And they made signs to his father, how he would have him called. And he asked for a writing- table, and wrote, saying, His name is John. And they marvelled all. And his mouth was opened immediately, and his tongue loosed, and he spake, and praised God. And fear came on all that dwelt round about them; and all these sayings were noised abroad throughout all the hill- country of Judæa. And all they that had heard them laid them up in their hearts, saying, What manner of child shall this be? And the hand of the Lord was with him. And his father Zacharias was filled with the Holy Ghost, and prophesied, saying, Blessed be the Lord God of Israel: for he hath visited and redeemed his people, and hath raised up an horn of alvation for us in the house of his servant David; as he spake by the mouth of his holy prophets, which have been since the world began; that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham, that he would grant unto us, that we, being delivered out of the hands of our enemies, might serve him without fear, in holiness and righteousness before him all the days of our life. And thou, Child, shalt be called the Prophet of the Highest: for thou shalt go before the face of the Lord to prepare his ways; to give knowledge of salvation unto his people, by the remission of their sins, through the tender mercy of our God, whereby the day- spring from on high hath visited us; to give light to them that sit in darkness and in the shadow of death, to guide our feet into the way of peace. And the child grew, and waxed strong in spirit; and was in the deserts till the day of his shewing unto Israel. 129 ( 5 child to prepare the way of the Lord, by heralding the coming of salvation, and of the light to those who are in darkness, which guides into the way of peace. are THE PROPER LESSONS ( Mal. iii. 1-7; iv.) the last prophecies in the Old Testament of the Coming of the Lord into His Temple( see Epistle for the Purification), and of the preparatory Saint Peter's Day. This Festival, originally a Festival of both St. Peter and St. Paul, on the traditional anniversary of their common martyrdom, is of great antiquity, certainly known from the 4th century downwards, and kept both in the East and the West on this day. The institution of the Festival of the Conversion of St. Paul has now transferred the commemoration of that Apostle to another day. Of the chosen Twelve, the character and work of St. Peter are more clearly brought out than in the case of any other Apostle, except perhaps St. John. On all occasions he is their leader, both during Our Lord's earthly life, and at the first proclamation of the Gospel- his threefold denial having been( so to speak) wiped out by the threefold charge of Our Lord after the Resurrection ( John xxi. 15-17). On him, in virtue of his good confession, Our Lord declared that He would build His Church( see Gospel); and the keys of the Kingdom of Heaven were given to him, to open the door of faith, first to the Jews, and then to the Gentiles( Acts ii.; x.) His character ardent, impulsive, capable of feeling and inspiring high enthusiasm, in spite of its reactions of failure and hesitation, is the type of those natures, by which, rather than by the calm and well- balanced characters, it pleases God mostly to move the world. ness, mission of Elijah, before" the rising of the Sun of Righteousin His with healing wings;" and from the New Testament( Matt. iii. and xiv. 1-13) the records of St. John Baptist's preaching and his Baptism of Our Lord, and of his martyrdom by the malignity of Herodias, acting on the shallow weakness of Herod Antipas. THE COLLECT( composed in 1519) takes St. Peter as the type of the Bishops and Pastors of the Church, alike in the" excellent gifts" of the Holy Ghost and in the great Pastoral Com130 mission; and, borrowing his own words( see 1 Pet. v. 4), prays that through the Word of the Gospel, faithfully preached and obediently followed, both they and their people may obtain the crown of everlasting glory." 66 THE EPISTLE is the record of St. Peter's deliverance from prison at the time when Herod Agrippa I., to please the Jews, persecuted the Church, striking especially at its ds. The history is singularly graphic and simple, describing the prayers of the Church for the imprisoned Apostle, the minutest circumstances of his strict captivity and of the Angelic appearance, the first thought of St. Peter that it was but a vision, and his gradual awaking in astonishment and thankfulness to a conviction of its reality. With this deliverance our record of St. Peter's Apostolic work ceases, except in respect of his appearance at the Council of Jerusalem( Acts xv. 6-11). Even early tradition is singularly reticent as to his subsequent history, excepting as to the fact of his martyrdom at Rome. THE GOSPEL is the record of Our Lord's question at Cæsarea Philippi, St. Peter's Confession, and the memorable blessing which followed it.( a) The question seems to sum up the results of Our Lord's Galilean Ministry in and near Capernaum- among the people a vague conviction that He was some great Prophet, in the disciples the firm faith in the essential truth of the Gospel, expressed by St. Peter," Thou art the Christ, the Son of the Living God"( comp. John i. 49; vi. 68, 69; xi. 27).( 6) This truth Saint Peter's Day. The Collect. Son Jesus Christ didst give to thy Apostle Saint Peter many excellent gifts, and commandedst him earnestly to feed thy flock; Make, we beseech thee, all Bishops and Pastors diligently to preach thy holy Word, and the people obediently to follow the same, that they may receive the crown of everlasting glory; through Jesus Christ our Lord. Amen. and follow me. And he went out wist not that it was true which was done by the angel; but thought he saw a vision. When they were past the first and the second ward, they came unto the iron gate that leadeth unto the city, which opened to them of his own accord; and they went out, and passed on through one street, and forthwith the angel departed from him. And when Peter was come to himself, he said, Now I know of a surety, that the Lord hath sent his angel, the For the Epistle. Acts 12. 1. time A king stretched forth his hands hand of Herod, and from all the expectation of the people of the Jews. to vex certain of the Church. And he killed James the brother of John with the sword. And, because he saw it pleased the Jews, The Gospel. St. Matth. 16. 13. he proceeded further to take Peter HEN Jesus came into the also.( Then were the days of unleavened bread.) And when he had apprehended him, he put him in prison, and delivered him to four quaternions of soldiers to keep him, intending after Easter to bring him forth to the people. Peter therefore was kept in prison; but prayer was made without ceasing of the Church unto God for him. And when Herod would have brought him forth, the same night Peter was sleeping between two soldiers, bound with two chains; and the keepers before the door kept the prison. And behold, the angel of the Lord came upon him, and a light shined in the prison; and he smote Peter on the side, and raised him up, saying, Arise up quickly. And his chains fell off from his hands. And the angel said unto him, Gird thyself, and bind on thy sandals: and so he did. And he saith unto him, Cact thy garment about thee, W coasts of Cæsarea Philippi, he asked his disciples, saying, Whom do men say that I, the Son of man, am? And they said, Some say that thou art John the Baptist, some Elias, and others Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar- jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my Church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven; and whatsoever thou shalt loose on earth shall be loosed in heaven. Saint James The Collect. GRANT, 0 merciful God, that as thine James, leaving his father and all that he had, without delay was obedient unto the calling of thy the Apostle. Son Jesus Christ, and followed him; so we, forsaking all worldly and may evermore ready to follow thy holy commandments; through Jesus Christ our Lord. Amen. 130 Our Lord declares to be a revelation from the Father Himself; and from this declaration flows all that follows in this great passage. For the" knowledge of God" and Jesus Christ, as the Son of Man," sent by God," is" the life eternal"( John xvii. 3).( c) Then, directly alluding to the name Cephas, or Peter, which He Himself had given to Simon, and which signifies a stone, He declares," On this rock will I build my Church." Many have thought that the Rock is Himself ( as in 1 Cor. x. 4); and it is, of course, true that ultimately " Other foundation can no man lay, than Jesus Christ"( 1 Cor. iii. 11). But the context seem irresistibly to suggest that( as is said of the Apostles generally in Eph. ii. 10; Rev. xxi. 14) on St. Peter, simply as the exponent of the living faith, is His Church, now first spoken of, to be built. It would be obvious, were it not for extraneous considerations, that this designation of St. Peter is no more personal, no more capable of transmission to his supposed successors, than the Saint James Of St. James we know nothing, except that, called with his brother St. John, and with St. Andrew and St. Peter, he became one of the chosen Three, and received with his brother the name of" Boanerges, the Sons of Thunder;" and that, possibly in consequence of the fervent zeal which that name implies, he was singled out by Herod Agrippa I. as the first martyr in the Apostolic band; thus obtaining one of those places of honour in the Kingdom of God which he and his brother had desired( Matt. xx. 2023), by" drinking the cup," and " being baptized with the baptism of Christ. THE COLLECT( composed in 1549), like the Collect for St. Andrew's Day, commemorates the unreserved self- devotion of St. James, and prays that we may imitate it, but( noting the words " they left their father Zebe131 name v. 23. " Satan" given to him in ( d) Lastly, He gives to St. Peter, again as the representative of the Apostles( comp. Matt. xviii. 18)," the keys, the symbol of authority in the Kingdom of Heaven, and- whatever may be the case in other passages- it seems clear that here, as regards the" binding and loosing," the reference is not to judicial authority, but to authority to ordain law and declare truth. The whole passage should be compared with John xx. 21-23. are THE PROPER LESSONS ( Ezek. iii. 4-15) the call of Ezekiel to preach the Word to the people" whether they will bear or forbear," given out of the mysterious glory of the Lord;( Zech. iii.) the defence of Jeshua against the accusation of Satan, and the prophecy of the BRANCH;( John xxi. 15-23) the Pastoral charge to St. Peter and after the Resurrection; ( Acts iv. 8-23) the bold witness of St. Peter before the Sanhedrim in the name of" Jesus Christ of Nazareth." the apostle. dee," in Mark i. 29) dwells especially on the sacrifice of all ties of the world and the flesh at the call of Christ. THE EPISTLE is the record of the dearth in Jerusalem, the mission of St. Barnabas and St. Paul with alms, and the martyrdom of St. James by the hands of Herod; in pursuance of a policy of conciliation of the Jews to the unpopular Herodian sway, which contemporary history describes. THE GOSPEL narrates the prayer of the two sons of Zebedee through their mother for the places of honour in Our Lord's Kingdom. As the other two of the chosen Three, they may have been stirred by the promise of the keys to St. Peter in Matt. xvi. 18, and of Thrones to all the Apostles in xix. 28; and by their ready answer to Our Lord's question, which they must have in some measure understood, it is clear that they were prepared SAINT BARTHOLOMEW THE APOSTLE. one on thy right hand, and the For the Epistle. Acts 11. 27, and other on the left, in thy kingdom. part of Chap. 12. But Jesus answered and said, Ye from Jerusalem unto Antioch. And there stood up one of them named Agabus, and signified by the Spirit, that there should be great dearth throughout all the world; which came to pass in the days of Claudius Cæsar. Then the disciples, every man according to his ability, determined to send relief unto the brethren which dwelt in Judæa. Which also they did, and sent it to the elders by the hands of Barnabas and Saul. Now about that time Herod the king stretched forth his hands to vex certain of the Church. And he killed James the brother of John with the sword. And, because he saw it pleased the Jews, he proceeded further to take Peter also. The Gospel. St. Matth. 20. 20. the mother of Zebedee's children with her sons, worshipping him, and desiring a certain thing of him. And he said unto her, What wilt thou? She saith unto him, Grant that these my two sons may sit, the The Collect. 0 ALMIGHTY and everlasting God, who didst give to thine Apostle Bartholomew grace truly to believe and to preach thy Word; Grant, we beseech thee, unto thy Church, to love that Word which he believed, and both to preach and receive the same; through Jesus Christ our Lord. Amen. know not ask. Are able to drink of the cup that I shall drink of, and to be baptized with the baptism that I am baptized with? They say unto him, We are able. And he saith unto them, Ye shall drink indeed of my cup, and be baptized with the baptism that I am baptized with: but to sit on my right hand, and on my left, is not mine to give; but it shall be given to them for whom it is prepared of my Father. And when the ten heard it, they were moved with indignation against the two brethren. But Jesus called them unto him, and said, Ye know that the princes of the Gentiles exercise dominion over them, and they that are great exercise authority upon them. But it shall not be so among you: but whosoever will be great among Saint Bartholomew the Apostle. let him be and whosoever will be chief among you, let him be your servant: even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many. ders wrought among the people ( and they were all with one accord in Solomon's porch: and of the rest durst no man join himself to them: but the people magnified them: and believers were the more added to the ord, multitudes both of men and women:) insomuch that they brought forth the sick into the streets, and laid them on beds and couches, that at the least the shadow of Peter passing by might overshadow some of tude out of the cities round about unto Jerusalem, bringing sick folks, and them which were vexed with unclean spirits; and they were healed every one. them. There came also a multiFor the Epistle. Acts 5. 12. BY Y the hands of the Apostles AN were many The Gospel. St. Luke 22. 24. ND there was also a strife among them, which of them should be accounted the greatest. And he said unto them, The kings of the Gentiles exercise lordship over them; and they that exercise authority upon them are called benefactors. But ye shall not be so: but he that is greatest among you, let him be as the younger; 131 for the cup of suffering and the baptism of blood. The desire is, indeed, rebuked in them- as also the indignation with which the rest of the Apostles received itby reference of all things to the Supreme will of God, and by the lesson of humility and self- sacrifice, of which Our Lord's own Sacrifice is the pattern. But in God's Providence it was granted; for St. James had the place of honour as the first martyr, St. John as the last of the Apostles, completing the canon of the The name Bartholomew being only a patronymic, he is generally identified with Nathanael, the" Israelite without guile,' brought by St. Philip to Our Lord( John i. 45, 46), because his name is always joined with that of St. Philip in all the catalogues of the Apostles. He is said by a tradition of the 2nd century to have preached in " India." As we know nothing special of him, it will be seen that the Collect, Epistle, and Gospel all refer to the Apostolic mission in general. Saint Bartholomew the Apostle. THE COLLECT( translated from the old Sarum Collect, taken from the Sacramentary of St. Gregory) refers to the general Apostolic mission, exemplified in St. Bartholomew, and for grace at once to imitate and accept the Apostolic preaching. THE EPISTLE is the record of the great outburst of miraculous power and of progress of the Word, which followed the first persecution by the Sadducees, and which raised the Apostles to Holy Scripture, and the constitution of the Church. THE PROPER LESSONS are ( 2 Kings i. 1-16) the history of the calling down the fire of vengeance from heaven by Elijah, and( Luke ix. 51-57) the desire of the two sons of Zebedee to do the like, which Our Lord rebukes, as inconsistent with the spirit of the Gospel; and( Jer. xxvi. 8-16) the attempt of the priests to put Jeremiah to death for speaking the word of the Lord, and his bold defiance of their enmity. Of this Apostle we may be said to know only the circumstance of his call, and the character of his Gospel.( a) In St. Mark's record of the call( Mark ii. 14) he is called" Levi, the son of Alphæus," and this would seem to indicate that he was brother of " James the Less"( see Mark iii. 18), as possibly of St. Thomas also( see note on St. Thomas's Day). The name Matthew(" the 132 unique dignity and reverence from the people. It may be noted that miraculous power seems to have been granted at special epochs in the history, marked as epochs of special progress. THE GOSPEL tells us of the strife for greatness after the Last Supper, which Our Lord at once rebukes by His own example, and yet meets, so far as it involved no jealousy and selfassertion, by the promise of Thrones of Authority in His Kingdom. The reference" I am among you as he that serveth," in itself obscure, is strikingly illustrated by St. John's record of the washing the disciples' feet at this very moment( John xiii. 2-5). THE PROPER LESSONS are( Gen. xxviii. 10-18) the great vision of Jacob at Bethel( possibly in reference to John i. 51, spoken to Nathanael), and( Deut. xviii. 15 -22) the prediction of the great Prophet to come, and the lesser prophets, who are types of Him. Saint Matthew the Apostle. gift of God") may be an Apostolic surname. The call of St. Matthew seems to have awakened the first murmur of opposition against Our Lord( see Mark iii. 15- iv. 7), as if He condoned sin by His Mercy( comp. Luke xv. 1, 2; xix. 7, 8), stirred, no doubt, by jealousy of His choice of one of the hated publicans,( b) The Gospel according to St. Matthew ( probably written originally in SAINT MATTHEW THE APOSTLE. and he that is chief, as he that doth serve. For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth. Ye are they which have continued with Saint Matthew this ministry, as we have received mercy, we faint not; but have renounced the hidden things of dishonesty, not walking in craftiness, nor handling the Word of God deceitfully, but by manifestation of the truth commending ourselves to every man's conscience in the sight of God. But if our Gospel be hid, it is hid to them that are lost: in whom the God of this world hath blinded the minds of them which believe not, lest the light of the glorious Gospel of Christ, who is the image of God, should shine unto them. For we preach ourselves, but Saint Michael The Collect. EVERLASTING God, who The Collect. 0 ALMIGHTY God, who by thy blessed Son didst call Matthew from the receipt of custom to be an Apostle and Evangelist; Grant us grace to forsake all covetous desires, and inordinate love of riches, and to follow the same thy Son Jesus Christ, who liveth and reigneth with thee and the Holy The Gospel. St. Matth. 9. 9. Ghost, one God, world without AND as Jesus passed forth from thence, saw a man named Matthew, sitting at the receipt of custom: and he saith unto The Epistle. 2 Cor. 4. 1. O ed the services of Angels and men in a wonderful order; Mercifully grant, that as thy holy Angels alway do thee service in heaven, so by thy appointment they may succour and defend us on earth; through Jesus Christ our Lord. Amen. For the Epistle. Rev. 12. 7. HERE was war in heaven Michael and his angels fought TH me in my temptations. And I appoint unto you a kingdom, as my Father hath appointed unto me; that ye may eat and drink at my table in my kingdom, and sit on thrones judging the twelve tribes of Israel. the Apostle. Christ Jesus the Lord; and ourselves your servants for Jesus' sake. For God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God, in the face of Jesus Christ. he and followed him. And it came to pass, as Jesus sat at meat in the house, behold, many Publicans and sinners came, and sat down with him and his disciples. And when the Pharisees saw it, they said unto his disciples, Why eateth your Master with Publicans and sinners? But when Jesus heard that, he said unto them, They that be whole need not a physician, but they that are sick. But go ye and learn what that meaneth, I will have mercy, and not sacrifice; for I am not come to call the righteous, but sinners to repentance. and all Angels. against the dragon, and the dragon fought and his angels; and place found any more in heaven. And the great dragon was cast out, that old serpent, called the devil and Satan, which deceiveth the whole world; he was cast out into the earth, and his angels were cast out with him. And I heard a loud voice saying in heaven, Now is come salvation, and strength, and the kingdom of our God, and the power of his Christ: for the 132 Hebrew) is beyond all others the Jewish Gospel, especially rich in discourses and parables of Our Lord, and brings out emphatically His royalty as the Messiah ( see esp. Matt. xxviii. 18-20).( c) Of St. Matthew's subsequent history Scripture is silent, and tradition is vague and various. THE COLLECT( composed in 1549) naturally dwells on the chief lesson of the day- the contrast between the sordid work of the publican and the glorious mission of Apostle and Evangelist and prays for deliverance from the bondage of worldliness, and for grace to follow the Lord Jesus Christ. THE EPISTLE( keeping the same contrast in view) is St. Paul's protestation to the Corinthians of the perfect simplicity and disinterestedness of his ministry- preaching the absolute truth, and so bringing to all who not hopelessly reprobate the light which shone upon his own soul- preaching not himself, but the Lord, and for Him content to be a servant of his people. In both points it shows that wisdom of God, which the wisdom of the world despises. THE GOSPEL is St. Matthew's own record of his call from the " receipt of custom," that is, the" place of toll," on the borders of the Lake of Gennesareth. St. Luke adds( Luke v. 28) what St. Matthew omits- that" he left all." At the farewell feast the presence of publicans and sinners produces a murmur, possibly of mere Pharisaic exclusiveness, possibly of honest perplexity, against what might seem a dangerous condonation of sin. Our Lord answers, first, by a proverbial appeal to the suitableness of the welcome of sinners by One who preached repentance; next( as in Matt. xii. 7) by a quotation of Hos. vi. 6, as the general principle of God's dealings with men, preferring mercy( as the likeness of God Himself) above all outward offerings. This Festival( kept in the Eastern Church on November 8th) is naturally of ancient observance. For, although the nature of angels is but little revealed to us, their ministration is clearly described, first, to the chosen family and to the chosen nation in the Old Testament, and then to Our Lord Himself, and to the Church and to individual souls for His sake, in the New. While, therefore, worship of them is an idolatry ( Col. ii. 18), which they indignantly refuse( Rev. xxii. 8, 9), yet thankfulness and reverence for them as" fellow servants,' higher in the one Communion of Saints, whose service is the pattern of our own, are most natural and seemly. St. Michael is described in the Old Testament ( Dan. x. 13, 21; xii. 1; comp. Jude 9) as the guardian angel of "" 133 THE PROPER LESSONS are ( 1 Kings xix. 15-21) the call of Elisha by in accordance with the command of the Lord, and the farewell feast( like that of St. Matthew); and( 1 Chron. xxix. 1-20) the description of the sacrifice of all wealth and treasure by David and the people to the service of God. Saint Michael and All Angels. the Jewish people; in the New Testament he is the great archangel, the type of the warrior angel, fighting for God and His Church against the power of the devil. Beyond this, though fancy has created a mass of legend, we cannot be said to know anything of him. THE COLLECT( translated from the old Sarum Collect, taken from the Sacramentary of Gregory) dwelis on the Communion of Saints, in which the hierarchy of Heaven( see Eph. i. 21; Col. i. 16) and the manifold human society of earth, are all constituted in a wonderful order" to work out the Will of God; and, recognising the heavenly function of the angels in worship and service, prays for the performance of their earthly function of succour and defence to us( see Heb. i. 14). 66 SAINT LUKE THE EVANGELIST. accuser of our brethren is cast down, which accused them before our God day and night. And they overcame him by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death. Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth, and of the sea for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. The Gospel. St. Matth. 18. 1. A¹ T the same time came the disciples unto Jesus, saying, Who is the greatest in the Kingdom of heaven? And Jesus called a little child unto him, and set him in the midst of them, and said, Verily I say unto you, Except ye be converted, and become as little children, ye shall not enter into the Kingdom of heaven. Whosoever therefore shall humble himself as this little child, the same is greatest in the Kingdom of heaven. And whoso shall reSaint Luke the Evangelist. The Collect. A¹ LMIGHTY God, who calledst Luke the Physician, whose praise is in the Gospel, to be an Evangelist, and Physician of the soul; May it please thee, that, by the wholesome medicines of the doctrine delivered by him, all the diseases of our souls may be healed; through the merits of thy Son Jesus Christ our Lord. Amen. The Epistle. 2 Tim. 4. 5. endure afflictions, do the work of an Evangelist, make full proof of thy ministry. For I am now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith. Henceforth there is laid ceive one such little child in my Name, receiveth me. But whoso shall offend one of these little ones which believe in me, it were better for him that a milstone were hanged about his neck, and that he were drowned in the depth of the sea. Woe unto the world because of offences: for it must needs be that offences come: but woe to that man by whom the offence cometh. Wherefore if thy hand or thy foot offend thee, cut them off, and cast them from thee: it is better for thee to enter into life halt or maimed, rather than having two hands or two feet to be cast into everlasting fire. And if thine eye offend thee, pluck it out, and cast it from thee: it is better for thee to enter into life with one eye, rather than having two eyes to be cast into hell- fire. Take heed that ye despise not one of these little ones; for I say unto you, That in heaven their angels do always behold the face of my Father which is in heaven. ous Judge, shall give me at that day: and not to me only, but unto all them also that love his appearing. Do thy diligence to come shortly unto me: for Demas hath forsaken me, having loved this present world, and is departed unto Thessalonica; Crescens to Galatia, Titus unto Dalmatia. Only Luke is with me. Take Mark and bring him with thee: for he is profitable to me for the ministry. And Tychicus have I sent to Ephesus. The cloke that I left at Troas with Carpus, when thou and the books, but especially the parchments. Alexander the coppersmith did me much evil: the Lord reward him according to his works. Of whom be thou ware also, for he hath greatly withstood our words. The Gospel. St. Luke 10. 1. up for me a crown of righteous- THE Lord appointed other seventy also, ness, which the Lord, two and two before his face into every city and place whither he himself would come. Therefore said he 133 THE EPISTLE deals with the former function. It is taken from the Apocalypse after the sounding of the Seventh Trumpet, and the revelation of the kingdoms of the earth as the kingdom of God. It describes the struggle in Heaven, the counterpart of the conflict between the Woman( th Church) and the dragon on earth. That struggle ends in the victory of the good angels over Satan, the casting down of the great Accuser of the Church, and the last and intensest conflict on the earth of good and evil. However mysterious it may be in detail, we cannot misunderstand its general teaching on the unseen service of the angels in that ceaseless war of light and darkness, which goes on, not only visibly on earth, but invisibly in Heaven. THE GOSPEL refers to the second angelic function, in Our Of St. Luke we know only his companionship with St. Paul and his Gospel and Acts of the Apostles.( a) He is called" the beloved physician;" he is the companion of St. Paul from Troas to Philippi in the second missionary journey; from Philippi to Jerusalem in the third, and after the captivity at Cæsarea to Rome; he is with St. Paul in his first captivity at Rome, and is his sole faithful companion in the last( Acts xvi. 9; XX., xxi., xxvii., xxviii.; Col. iv. 14; Philemon 24; 2 Tim. iv. 11).( b) The Gospel according to St. Luke stands out from the rest in its traces of higher education, its peculiar beauty and pathos, its didactic style, and its special reference( well suiting the" Pauline Gospel") to Atonement and forgiveness of sin. The Acts is a continuation of the Gospel- a series of pictures of the great epochs of the development of the Church, embracing, in the Hebrew, the Greek, and the Roman, the three great elements of ancient civilization. Lord's gracious declaration of the guardianship of the angels over His little ones, clenching His solemn teaching as to the place of children and childlike spirits in His kingdom, and the infinite guilt, which it were better to throw off at any sacrifice, of those who misguide them.( The common belief in individual guardian angels is neither affirmed nor contradicted in this passage.) Saint Luke the Evangelist. THE COLLECT( composed in 1549, and slightly varied in 1662) 134 THE PROPER LESSONS are( Gen. xxxii.) Jacob's vision of the angels at Mahanaim, and the" man' who wrestled with him at Penuel; ( Dan. x. 4-21) Daniel's vision of the angel and the description of the protection of Michael over Israel;( Acts xii. 5-18) the record of the angelic deliverance of St. Peter from prison, and ( Rev. xiv. 14-20) the revelation of the angelic ministry, as executing the wrath of God. turns entirely on St. Luke's office as the" beloved physician called to be" a physician of the soul," and healing its disease by his wholesome doctrine. THE EPISTLE is the pathetic close of St. Paul's last Epistle, written almost with a dying hand from his prison at Rome. It( a) describes to Timothy the Apostle's peaceful and thoughtful confidence, on the eve of his departure( contrast 1 Cor. ix. 27; Phil. iii. 11-14), that his work was victoriously done and his reward ready- a confidence which he expressly declares that all faithful servants of the Lord may share. Next( b) it urges Timothy to stand fast in faith and duty, and, describing St. Paul's own loneliness, in which " only Luke is with him," it prays him, as the Apostle's beloved son, to come before he dies. THE GOSPEL is Our Lord's mission of the Seventy, among whom St. Luke, who alone records their appointment, is said to have been numbered. It may be compared with the mission of the Twelve in Matt. x., which, unlike this, was expressly limit SAINT SIMON AND SAINT JUDE, APOSTLES. unto them, The harvest truly is great, but the labourers are few; pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest. Go your ways; behold, I send you forth as lambs among wolves. Carry neither purse, nor scrip, nor shoes, and salute no man by Saint Simon and Saint Jude, Apostles. 0 The Collect. ALMIGHTY God, who hast built thy Church upon the foundation of the Apostles and Prophets, Jesus Christ himself being the head corner- stone; Grant us so to be joined together in unity of spirit by their doctrine, that we may an holy temple acceptable unto thee; through Jesus Christ our Lord. Amen. The Epistle. St. Jude 1. the way. And into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it: if not, it shall turn to you again. And in the same house remain, eating and drinking such things as they give: for the labourer is worthy of his hire. Christ, and brother of James, to them that are sanctified by God the Father, and preserved in Jesus Christ, and called: Mercy unto you, and peace, and love be multiplied. Beloved, when I gave all diligence to write unto you of the common salvation, it was needful for me to write unto you, and exhort you, that ye should earnestly contend for the faith which was once delivered unto the saints. For there are certain men crept in unawares, who were before of old ordained to this condemnation; ungodly men, turning the grace of our God into lasciviousness, and denying the only Lord God, and our Lord Jesus Christ. tion, and going after strange flesh, are set forth for an example, suffering the vengeance of eternal fire. Likewise also these filthy dreamers defile the flesh, despise dominion, and speak evil of dignities. The Gospel. St. John 15. 17. THESE things I command you, that ye love one another. If the world hate you, ye know that it hated me before it hated you. If ye were of the world, the world ye are not of the world, but I have chosen you out of the world, therefore the world hateth you. Remember the word that I said unto you, The servant is not greater than the lord: if they have persecuted me, they will also persecute you; if they have kept my saying, they will keep your's also. But all these things will they do unto you for my Name's sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloke for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not I will therefore put you in re- had sin; but now have they both membrance, though ye once knew seen, and hated both me and my this, how that the Lord, having Father. But this cometh to pass, saved the people out of the land of that the word might be fulfilled Egypt, afterward destroyed them that is written in their law, They that believed not. And the angels hated me without a cause. But which kept not their first estate, when the Comforter is come, but left their own habitation, he whom I will send unto you from hath reserved in everlasting chains the Father, even the Spirit of under darkness unto the judg- truth, which proceedeth from the ment of the great day. Even as Father, he shall testify of me. Sodom and Gomorrha, and the And ye also shall bear witness, cities about them in like manner because ye have been with me giving themselves over to fornica- from the beginning. 134 ed to the lost sheep of the house of Israel. It is a mission to prepare the spiritual harvest; and it bids them go forth," as lambs among wolves," with no earthly support, living simply and trustfully for their work. These two Apostles are found in juxtaposition in all the Apostolic catalogues immediately after" James the son of Alphæus." In the list of" the brethren of the Lord" we have " James, and Judas, and Simon" ( Matt. xiii. 55); and it has been natural to identify the two lists, and hold that the three Apostles were brethren to one another, and" brethren of the Lord." On the whole, however, the evidence is against this identification.( a) St. Simon is called" the Cananite"( not" Canaanite," as in the Authorised Version) in Matt. x. 4, Mark iii. 18; and" Zelotes" in Luke vi. 15. The one is a Syriac surname, the other its Greek equivalent, signifying that the Apostle had been one of the " Zealots," the extreme section of the Pharisaic and patriotic party.( b) St. Jude is called in St. Luke the brother( or son) of James," by St. Matthew and St. Mark" Lebbæus" or" Thaddæus"-names of uncertain derivation, generally, however, derived from Hebrew words signifying" the heart" and the ( female)" breast," and supposed to be names of endearment. Of neither Apostle have we any special notice in Scripture( except in John xiv. 22) or in trustworthy tradition. Accordingly the Collect and Gospel refer to the general Apostolic mission and dignity. Saint Simon and Saint Jude, Apostles. THE COLLECT( composed in 1549), quoting Eph. ii. 20-22, describes the Church as" built upon the foundation of the Apostles and Prophets," Our Lord being the" corner stone,' binding both building and foundation in one; and accordingly prays for unity in the truth "" 135 THE PROPER LESSONS are( Is. lv.) the call to drink freely of the water of life, in penitence and faith, in peace and joy; and ( Ecclus. xxxviii. 1-15) the praise of the physician, as a minister of God to us for good. taught by them, by which we may be one Temple, holy and acceptable to God. THE EPISTLE, identifying ( though perhaps erroneously) Jude the Apostle with Jude " the brother of the Lord," is the opening of the General Epistle of the latter. It is written probably late in the Apostolic age, warning against a two- fold error creeping into the Church- a moral error of Antinomian profligacy- a doctrinal error in the denial of the Godhead of the Lord Jesus Christ. ( In this respect it is like the Pastoral Epistles of St. Paul and the General Epistle of St. John.) The warning is emphasized by a reference to the fall of the Angels, and the destruction of Sodom and Gomorrha. THE GOSPEL is a part of Our Lord's last discourse( immediately following the Gospel for St. Barnabas' Day, and coinciding with a part of the Gospel for the Sunday after Ascension). After a reiteration of the commandment of love, it warns the Apostles to expect hatred and persecution from the world, such as He Himself had experienced, against the plainest witness both in His words and His works; and bids them, in the strength of the Comforter, witnessing of Christ, to bear their witness also. THE PROPER LESSONS are( Is. xxviii. 9-17) the description of the simple and gradual teaching, leading up to the declaration of Him who is at once the foundation and the corner stone; and ( Jer. iii. 12-19) the call of Israel to the Lord, and the promise of sovereignty over all nations. All Saints' Day. The Collect. 0 ALMIGHTY God, who hast knit together thine elect in one communion and fellowship, in the mystical body of thy Son Christ our Lord; Grant us grace so to follow thy blessed Saints in all virtuous and godly living, that we may come to those unspeakable joys, which thou hast prepared for them that unfeignedly love thee; through Jesus Christ our Lord. Amen. For the Epistle. Rev. 7. 2. Of the tribe of Juda were sealed twelve thousand. Of the tribe of Reuben were sealed twelve thousand. Of the tribe of Gad were sealed twelve thousand. cending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth, and the sea, saying, Hurt not the earth, neither the sea, nor the trees, till we have The Gospel. St. Matth. 5. 1. vants of our God in their fore- JESUS, seeing the multitudes, heads. And I heard the number of them which were sealed; and there were sealed an hundred and forty and four thousand, of all the tribes of the children of Israel. went up into a mountain; and when he was set, his disciples came unto him. And he opened his mouth, and taught them, saying, Blessed are the poor in spirit: for their's is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled. Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart: for they shall see God. Blessed are the peace- makers: for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake: for their's is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my sake. Rejoice, and be exceeding glad; for great is your reward in heaven: for so persecuted they the prophets which were before you. Of the tribe of Aser were sealed twelve thousand. Of the tribe of Benjamin were sealed twelve thousand. Of the tribe of Nephthali were sealed twelve thousand. Of the tribe of Manasses were sealed twelve thousand. Of the tribe of Simeon were sealed twelve thousand. Of the tribe of Levi were sealed twelve thousand. Of the tribe of Issachar were sealed twelve thousand. Of the tribe of Zabulon were sealed twelve thousand. Of the tribe of Joseph were sealed twelve thousand. After this I beheld, and lo, a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God which sitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders, and the four beasts, and fell before the throne God, saying, Amen; Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen. 135 All Saints' Day. This Festival, so beautifully summing up the special Saints' Day celebrations, dates from about A.D. 610, when the Pantheon, turned into a Christian Church, was appropriately dedicated to" the Blessed Virgin and to All Saints." Its great idea is the Unity of Christians of all ages, countries, and races in Christ, and the perfection of that unity in the bliss of Heaven. THE COLLECT( composed in 1549) at once brings out this idea. It speaks of the Communion of Saints in the mystical body of Christ, and with special reference to the Saints who have gone before, prays for realization of that unity, in godly living here and in joys unspeakable hereafter. THE EPISTLE, taken from the Apocalypse, between the opening of the sixth and seventh seals, describes( in a figure similar to that of Ezek. ix. 24) the sealing of the servants of God, for their safety in the hour of wrath and judgment. Of the tribes of Israel( Dan being omitted for some reason unknown) twelve times twelve thousand are sealed. Beyond these, from all people, nations, and languages are gathered the innumerable company of All Saints in the robes of righteousness and with the palms of victory, raising with the four living creatures and the twenty- four elders( see Epist for Trinity Sunday) the triumphal Song of Salvation and Praise. THE GOSPEL expresses in the Eight Beatitudes the elements of the saintly or Christ- like character, and the blessing on each. ( a) In the first seven, the two 135 a elements of truth( or righteousness) and love, which are( see Eph. iv. 15) the image of Christ, are represented- love in the first, third, and fifth, the temper of humility, meekness, and mercy- truth in the second, fourth, and sixth, the temper of mourning( for sin), hunger and thirst after righteousness, and purity of heart; and both truth and love meet in the work of the Peacemakers, who are the true children of the God of Peace. The last is the Beatitude of the willing suffering for and with Christ, sent to us in different degrees, as the condition of glory with Him hereafter.( b) The Blessings given correspond in each case to the temper blessed. The most remarkable, perhaps, are the promise that the meek, that is, the gentle and kindly, shall" inherit the earth"-enjoying the happiness and sunshine of life; and the promise that the pure in heart shall have a foretaste of the bliss of Heaven, which is the true home of purity, by seeing God" with keen spiritual insight( cp. 1 John iii. 2, 3). are THE PROPER LESSONS description of the souls of the ( Wisdom iii. 1-10) the beautiful righteous in the hand of God, in present peace and prospect of future glory;( Wisdom v. 1-17) the picture of the triumph of the despised saint, and the utter shame and failure of the wicked in the day of judgment; ( Heb. xi. 33- xii. 7) the catalogue of the trials and sufferings of the faithful witnesses for God, whom we follow, looking to their Lord and ours; and( Rev. xix. 1-17) the vision of the triumph of the King of Kings and his Saints over all the powers of evil. INTRODUCTION TO THE HOLY COMMUNION SERVICE. THE LITURGY.- This Service is the first, as it is the most sacred, of all Christian Services. To it, indeed, is especially appropriated the name LITURGY, which properly signifies any service whatever done in the name of the whole community, and which in Christian. usage applies generally to all service of common worship to God( see Dan. vii. 10; Luke i. 23; Acts xiii. 2; Heb. viii. 1, 2, 6). This appropriation appears to signify not only that it is par excellence the Service -the most sacred and most distinctively Christian Service- of the Church, but that in it the public worship of Christians first took a fixed and traditional form; so that the early forms of this Office are the germs of that rich variety of Divine Services of all kinds, which exists at the present day. Naturally this was so: for it was the one Service ordained by Our Lord Himself as a " memorial" of Him; and the earliest name, designating the Service or the consecrated Elements, the HOLY EUCHARIST-" the sacrifice of praise and thanksgiving"-is directly derived from the Greek word( eucharistesas)" having given thanks," used in the records of Our Lord's Institution in Luke xxii. 19; 1 Cor. xi. 23. FIRST NOTICES OF LITURGICAL SERVICE.- How soon this Service assumed a set form, whether preserved by oral tradition or in writing, is uncertain. It has been thought by some that there are traces of Liturgical forms in the New Testament itself( as, for example, in the quotation in Eph. v. 14, in the embryo Creed of 1 Tim. iii. 16, and in the many" faithful sayings" of the Pastoral Epistles); and, although it is utterly improbable that in the Apostolic age anything like the elaborate Liturgies of later days existed, it is likely enough that some rudimentary form of the essence of the Service itself may have almost from the beginning come into regular use. But the earliest account of the Service existing- if we omit the brief notice of the Christians as" binding themselves to Christ by a Sacramentum" in Pliny's letter to Trajan( A.D. 110) is given twice over by Justin Martyr in his first Apology( A.D. 139), first as following the celebration of Baptism, and then as forming a part of the Service of every Sunday. Taking the two accounts together, we find from him that, as soon as the worshippers are assembled,( a)" The memoirs written by the Apostles or the writings of the Prophets are read, as far as time allows. Then... the president over the brethren delivers an admonition and exhortation to the imitation of the good things there set forth.( 6) After this we all stand up in common, and utter prayers for all.( c) After the prayers we greet one another with the kiss of peace.( d) Next, when the prayers have ceased, bread is brought to the president, together with wine and water, and( e) he sends up prayers and thanksgivings so far as he is able"-or( as in the other account)" sends up praise and glory to the Father of All through the Name of the Son and of the Holy Spirit, and utters at length thanksgiving for our having been thought worthy of these blessings,"" and all the people respond Amen;'( f) then the distribution and reception of the bread and wine and water, thus blessed, take place, and they are sent by the deacons to those who are not present.( g) And those who have means and goodwill give according as each chooses, and that which is given is laid up in the hands of the president for various works of charity." This food( he continues)" is called among us Eucharist... for we do not receive it as common bread or common drink; but, as Jesus Christ our Saviour, having become incarnate by the Word of God, took our flesh and blood for our salvation, so we have been taught that this food, consecrated by prayer in the word handed down from Him, is the flesh and blood of the Incarnate Jesus." 135 b Then, from the" Memoirs of the Apostles, called Gospels," he gives an account of the Institution. In the latter of these passages we find the ancient name EUCHARIST, and a simple but unmistakeable statement of the early Eucharistic doctrine. In the former we trace the following elements of the Service:( a) Reading of Holy Scripture and Sermon thereon; ( b) Common prayer for all men by the whole congregation;( e) the Kiss of Peace;( d) the Presentation of the Elements;( e) Prayer and Eucharistic thanksgiving by the officiating Minister, consecrating the Elements, the bread and the mixed cup;( J) Distribution, reception, and reservation for the absent;( g) Almsgiving for the poor. How far the prayers of the congregation or the minister were fixed or variable is uncertain; but Justin certainly seems to imply that some measure of variation existed, while it is probable that some parts were invariable. 66 THE ANCIENT LITURGIES.- Now it is found that in the great number of Ancient Liturgies existing, amidst great variety of detail, yet as regards the central portion( or Canon") of the Service, there is a remarkable agreement in substance and often in language, and that the elements noticed in this account of Justin Martyr are invariably found. The Liturgies are divided into five classes( see Hammond's Liturgies Eastern and Western), all dating from early days, although having been in different degrees modified and added to in course of time. ( a) The Liturgies of Palestine and Syria, of which the Liturgy of St. James and" the Clementine Liturgy" are early types, and from which are derived the Liturgies of St. Basil and St. Chrysostom ( now used in the Greek Church) and the Armenian Liturgy. ( b) The Liturgies of Alexandria and Egypt generally, of which the Greek" Liturgy of St. Mark" is the best representative. ( e) The Liturgies of East Syria, commonly called the Nestorian Liturgies, used in the Assyrian or Chaldæan Churches. ( d) The Liturgies of Spain and Gaul(" Mozarabic and Gallican"), supposed to be connected with the Liturgy used at Ephesus, commonly called" the Liturgy of St. John," and certainly occupying a position between the Eastern and other Western types. ( e) The Liturgy of Rome( or of St. Peter), and those varying from it, but of the same stock, as the Ambrosian Liturgy of Milan, and probably the Anglican Uses,( of which the Sarum is the best type,) although these are by some connected with the Gallican family. These are in their present forms Services of great elaborateness and beauty, full of variations, which show independence of development. But underlying all this variety there is so remarkable a substantial unity, that a normal structure in all can be plainly traced. Thus, in the Preparatory part of the Service, at the whole or part of which Catechumens and Penitents, not admitted to Communion, were present, there are invariably-( 1) Prayers of Preparation; ( 2) Lections from Holy Scripture( the Epistle and Gospel);( 3) Prayers for the Catechumens and dismissal of them;( 4) Offertory with oblation of the unconsecrated Elements;( 5) the Kiss of Peace; ( 6) the Creed. Again in the Service Proper, or Canon," we find-( 1) the Eucharistic Thanksgiving in the Sursum Corda(" Lift up your hearts"), the Preface, and the Sanctus(" Holy, Holy, Holy, Lord God of Hosts");( 2) Commemoration of the work of Redemption and Institution;( 3) Second Oblation of the Elements, and( except in the Roman Uses) Invocation of the Holy Spirit;( 4) Prayer for the whole Church living and dead;( 5) the Lord's Prayer;( 6) Prayer of Access;( 7) Reception;( 8) Post- Communion, of' Thanksgiving. It will be noticed that in these elements, common to all or almost all, there is a close correspondence with the very early account 135 C given by Justin Martyr. The conclusion is irresistible, that these Liturgies are developments, more or less independent, from a common original, belonging to Apostolic or sub- Apostolic times; which may, according to some well- known declarations and perhaps to intrinsic probability, have been preserved at first by oral tradition, and may have gradually passed, as the Services became more elaborate, into written forms. THE LITURGY OF 1549.- In England, as has been already said, the Services had assumed various forms in the" Uses," of which the Sarum Use was the chief- all apparently derived mainly from the old Roman Use, with perhaps the admixture of some Gallican peculiarities, but varying in many important particulars from the Use which had subsequently established itself at Rome. In feeling their way towards a Vernacular Office of Holy Communion, our Reformers first( in 1548) drew up an English Service, supplementary to the Latin Mass, containing what is now our Third Exhortation, the Invitation, Confession, Absolution, Comfortable Words, Prayer of Access, the Words of Administration, and the Blessing. Much of this was original, and much was borrowed from Hermann's Consultatio. When it was resolved to proceed further, and frame a complete English Communion Office, this was done, as usual, by reformation and translation of the Ancient Service, rather than by the introduction of new forms. The Sarum Missal accordingly formed the main basis; but in working out the new Service, it seems clear that the compilers consulted also Eastern Liturgical Uses ( either directly or through some forms of the Gallican Liturgy), and thus restored some ancient and almost universal elements, which had fallen out of the prevailing Western Uses, in England as elsewhere, under the influence of Rome. They then directed their efforts, as usual, to purification of the Service from all corrupt excrescences, and to such simplification of it, both in word and in ritual, as might bring it within the reach of the people. While, however, they carried out these objects resolutely, and introduced many variations of order and substance, they nevertheless preserved throughout the old structure, and the elements common to the Ancient Liturgies. This will be clear from a brief analysis of the Service, which differed more than any other part of the Prayer Book from our present form. ( A) ANTE- COMMUNION SERVICE. ( a) The Lord's Prayer and Collect for Purification of heart. ( b) The Kyrie Eleeson and Gloria in Excelsis. ( c) The Prayer for the Queen, and the Collect of the Day. ( d) The Epistle and Gospel. ( e) The Creed. ( f) The Sermon, and( occasionally) Exhortation to Communion. ( g) The Offertory, and dismissal from the Quire of non- Communicants. ( B) THE COMMUNION SERVICE PROPER. ( a) First Oblation of the Elements. ( b) Sursum Corda, Preface, and Sanctus. ( c) Prayer for the whole Church. ( d) Consecration Prayer, including Invocation of the Holy Spirit, and Second Oblation," celebrating and making the memorial which Thy Son hath willed us to make." ( e) The Lord's Prayer, with Antiphon. ( f) The Invitation, Confession, Absolution, and Comfortable Words( Preparation of the Communicants). ( g) Prayer of Humble Access. ( h) Reception. ( i) Post- Communion Anthem and Thanksgiving. ( k) Blessing. 135 d CHANGES IN 1552.- Such was the first Communion Office of the Reformed Church of England. With it our native reformers were, it would seem, contented. But in 1552, partly under foreign influences, changes were made both in the Order and in the Substance of the Service, which brought it nearly into its present form. Now it was emphatically declared in the Preface that no alteration of fundamental principle was intended; and attentive examination will show that no such alteration was made. But the changes were more considerable than in any other part of the Prayer Book; and they tended, perhaps designedly, to lessen the close resemblance to ancient forms preserved in 1549. The chief of these changes were the following:11 ( a) Changes in the order of the Service; connecting the Church Militant Prayer with the Offertory, and making it a part of the Ante- Communion Service; placing the section, which constitutes the preparation of the Communicants, earlier in the Service, so as to fit them to take their part in the Eucharistic Thanksgiving and in the Consecration Prayer; transferring to the Post- Communion the Prayer of Oblation and the Gloria in Excelsis. All these changes of order had special purpose and significance, for the sake of which it was no doubt thought worth while to vary from the ancient order. ( b) Change in the Great Prayer of Intercession, limiting it to the " Church Militant on Earth," and omitting altogether the thanksgiving for God's grace declared in His Saints departed and prayer that they might rest in peace and be, with us, set on the right hand at the Great Day. This limitation was a departure from universal primitive practice, in obedience to a desire to discourage the excessive veneration of Saints which had grown up to the great harm of the Church, and the various corruptions of doctrine and practice which had attached themselves, as it seemed indissolubly, to prayers for the Saints departed. ( c) Change in the Consecration Prayer, substituting for the direct Invocation to God," with His Holy Spirit and Word to bless and sanctify these creatures of bread and wine that they may be unto us the Body and Blood of His most dearly beloved Son Jesus Christ," the more general words," Grant that we, receiving these Thy creatures of bread and wine.... may be partakers of His most blessed Body and Blood;" and omitting the sentence of Oblation (" to be rehearsed without elevation or shewing the Sacrament to the people" for worship), which declared that" we do celebrate and make here before Thy Divine Majesty with these Thy holy gifts the memorial which Thy Son hath willed us to make." The former of these is found substantially in all Eastern Liturgies, there always, however, following the Oblation; and the latter is found in all ancient Liturgies, usually in stronger and less guarded terms than those of our Prayer Book. In both cases we trace a desire to get rid at any sacrifice of flagrant Roman errors- the " Transubstantiation, which overthroweth the nature of a Sacrament"( Art. xxviii.), and the" sacrifice of Masses, in which it was commonly said that the Priest did offer Christ for the quick and dead to have remission of pain or guilt"( Art. xxxi.). ور ( d) Change in the words of Administration, omitting the benediction handed down from old times," The Body.... life," and substituting the exhortation," Take and eat.... thanksgiving"-the effect being to lay less stress on the absolute grace of the Sacrament and more stress on the need of preparation to receive it. ( e) Insertion( apparently by sole authority of the Crown) of the well- known" Declaration on Kneeling," disclaiming in the strongest terms all Adoration of the Elements, or of any" real and essential Presence therein of Christ's natural Flesh and Blood"-aimed dis135 e tinctly at the Doctrine of Transubstantiation, and the practical inference of Adoration drawn from it. This Service, thus changed, came but little into use, for in 1553 the reaction under Queen Mary swept all away. But it had a permanent effect on the subsequent history of the Prayer Book. OUR PRESENT SERVICE.- The object and the result of these changes are clear enough. One great desire of the Reformation was to " turn the Mass into a Communion," to point out( see Art. xxv., xxviii.) that the Holy Sacrament was not ordained to be" gazed upon, carried about,"" lifted up or worshipped," but to be rightly used" and" worthily received"" in a heavenly and spiritual manner by Faith." Accordingly, while the strongest expressions were used as to the mysterious reality of the Sacrament, as that in which" the Body and Blood of Christ are verily and indeed taken and received by the faithful," there was great stress laid on the need of spiritual preparation of the soul, and great care taken to make the laity partakers in the whole Service, instead of spectators, assisting at a Service, which in its entirety belonged to the Priest. Another desire, at least as strong, was to root out all vestiges of that corruption, by which the view of the Service as a" Memorial," not only to ourselves and before man, but before God, commemorating and pleading the One All perfect Sacrifice on Calvary- always marked in ancient times by the universal application to the rite of the names" Offering" and" Sacrifice"-had been so perverted as to obscure the sole and all- sufficient Propitiation made once for all. On these two principles the Reformation in England mainly turned; and the changes made in our Communion Service were obviously intended to stamp both unmistakeably on the Worship and Faith of the Church. Subsequent modifications, while introducing improvements in detail, have accordingly left the main changes of 1552 untouched. In 1559 it was said that Elizabeth desired to return to the basis of 1549; but it was found impossible to do so; accordingly all that was done was to combine the old and new forms of Administration, and to expunge the" Declaration on Kneeling." In 1662, although it is clear from the Scotch Service of 1637 that the school then in the ascendant would have looked favourably on the form of 1549, all that was done was to add to the Church Militant Prayer the present concluding sentence commemorating the faithful departed, to reintroduce the Declaration on Kneeling with a significant change, and to give certain ritual directions for reverent treatment of the consecrated Elements. The Communion Office, therefore, as it stands, is perhaps the most striking specimen of the general principle of the Prayer Bookpreserving, as far as possible, the old substance and form handed down from primitive antiquity, but boldly dealing with it, whenever necessary, so as to remove errors and corruptions, which had gathered round and perverted the ancient truth. 135 f THE ORDER OF THE ADMINISTRATION OF THE LORD'S SUPPER, OR HOLY COMMUNION. THE TITLE. The two names, by which the second great" Sacrament of the Gospel" is designated in the Prayer Book, are( a) THE LORD'S SUPPER, as here, in the Catechism, and in Art. xxviii. This name is no doubt taken from 1 Cor. xi. 20; where, however, from the context it seems doubtful whether the reference does not at least include the Agape or Love- feast, following the Sacrament itself. But in itself this name, like the frequent Scriptural appellation, the" breaking of the bread," carries us back at once to the Institution of the Sacrament, as being, like the Passover, a feast on the sacrifice of" Christ our Passover" already offered for us, given us at the" Table of the Lord( 1 Cor. x. 21), and made " in memorial of Him." It was specially emphasized at the time of the Reformation, in order to impress upon the people( see Art. xxvii.) that" the Sacrament was ordained of Christ, not to be gazed upon or to be carried about, but that we should reverently use it," by receiving it through faith," turning"( as has been said)" the solitary Mass into a Communion," at which all are one in Him. ( b) THE HOLY COMMUNION, which, as being fuller and deeper in meaning, has now practically superseded the other. For it is taken from 1 Cor. x. 16, which may be regarded as an authoritative Apostolic explanation of the Words of Institution; and it brings out the true Sacramental efficacy of this Holy Ordinance, as the Divinely appointed means of a Spiritual Communion with God in Christ, so that by it" we dwell in Him and He in us; we are one with Him and He with us." In the Prayer Book of 1549 the title MASS was still used as an alternative title. It had been for more than 1000 years the ordinary title in the Western Church; but it has no doctrinal meaning, being( according to the best authorities) derived simply from the " Ite, missa est" of the dismissal of those not admissible to the Communion; whence the Ante- Communion Service came to be called Missa Catechumenorum, and the Communion Service itself Missa Fidelium. It was dropped in 1552, and has never since had any authoritative use in the Church of England. THE RUBRICS preceding the Service point out the only cases in which the Parish Priest has a right to repel from the Holy Communion, viz., the cases of notorious and scandalous sin, and of " malice and hatred" against our neighbours. Even in these cases notice is at once to be given to the Ordinary, with a view to judicial investigation and action," according to the Canon," that is, the Ecclesiastical Law.( The 26th and 27th Canons of 1603, direct that notorious" defamers of the Prayer Book, and of the Royal Supremacy, and churchwardens neglecting the duty of presentment of offenders," should also he repelled. It is, however, doubtful whether these can bar any rights of the laity.) Except so far as these rubrics give discretionary authority, the minister, as in the case of Absolution, is simply a minister, and cannot refuse the Sacrament to any who presumably has the requisite qualification. The inner spiritual fitness can be absolutely judged of by God alone. The whole of these provisions for discipline have now fallen into practical disuse. THE POSITION OF THE TABLE AND THE MINISTER.- There has been much difficulty,( a) as to the position of the Holy Table;( b) as to the position of the Priest in his ministration. 136 THE ORDER OF THE ADMINISTRATION OF THE LORD'S SUPPER, OR HOLY COMMUNION. So many as intend to be partakers of the holy Communion shall signify to some TAnd if any of those be an open and notorious evil liver, or have done any wrong to his neighbours by word or deed, so that the Congregation be thereby offended; the Curate, having knowledge thereof, shall call him and advertise him, that in any wise he presume not to come to the Lord's Table, until he hath openly declared himself to have truly repented and amended his former naughty life, that the Congregation may thereby be satisfied, which before were offended; and that he hath recompensed the parties, to whom he hath done wrong; or at least declare himself to be in full purpose so to do, as soon as he conveniently may. T The same order shall the Curate use with those betwixt whom he perceiveth malice and hatred to reign; not suffering them to be partakers of the Lord's Table, until he know them to be reconciled. And if one of the parties so at variance be content to forgive from the bottom of his heart all that the other hath trespassed against him, and to make amends for that he himself hath offended, and the other party will not be persuaded to a godly unity, but remain still in his frowardness and malice: the Minister in that case ought to admit the penitent person to the holy Communion, and not him that is obstinate. Provided that every Minister so repelling any, as is specified in this, or the next precedent Paragraph of this Kubrick, shall be obliged to give an account of the same to the Ordinary within fourteen days after at the farthest. And the Ordinary shall proceed against the offending person according to the Canon. T The Table at the Communion- time having a fair white linen cloth upon it, shall stand in the Body of the Church, or in the Chancel, where Morning and Evening Prayer are appointed to be said. And the Priest standing at the north side of the Table shall say the Lord's Prayer, with the Collect following, the people kneeling. ven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. The Collect. all hearts be open, all desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit, that we may perfectly love thee, and worthily magnify thy holy Name; through Christ our Lord. Amen. T Then shall the Priest, turning to the people, rehearse distinctly all the TEN COMMANDMENTS; and the people still kneeling shall, after every Commandment, ask God mercy for their transgression thereof for the time past, and grace to keep the same for the time to come, as followeth. Minister. GOD spake these words, and I am thy God: Thou shalt have none other gods but... People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the 136 ( a) The direction as to the position of the Holy Table was inserted in 1552; and as it then ran," The Table, having at the Communion time a fair white linen cloth upon it, shall stand,"& c., it was apparently designed that the position in the Body of the Church or Chancel" should be permanent. But the Injunctions of 1559 expressly laid it down that the Holy Table be set in the place where the Altar stood.... saving when the Communion of the Sacrament is to be distributed, at which time the same shall be so placed in good sort within the Chancel" as to be convenient for reception, and then" placed where it stood before." By degrees, after much variety of practice and vehement controversy, the custom of bringing down the Holy Table at the time of Communion, and placing it lengthways in the Church, was generally disused, chiefly under the influence of Laud, and the Holy Table remained at all times placed" Altar- wise at the East end of the Accordingly, in the Scotch Prayer Book of 1637, the Rubric was altered, so as to direct that the Holy Table should stand" at the uppermost part of the Church or Chancel." In 1662 Bishop Cosin naturally proposed a corresponding alteration in the revised Prayer Book, to accord with what was then becoming, as it has since become more absolutely, the actual practice. But the proposal was set aside, and the old Rubric, although practically obsolete, has ever since been allowed to stand. Church. ( b) Closely connected with this direction is the direction as to the position of the Priest. In the Prayer Book of 1549 the direction was" to stand humbly afore the midst of the altar"( whereas in the old Sarum Missal a part was to be said in dextro cornu, that is, at the North end of the West side, and the rest in the midst), of course with his back to the people, except when he was directed to turn to them. In 1552 the present Rubric was introduced, with obvious reference to the contemporaneous direction as to the position of the Holy Table lengthways in the Body of the Church; whence the use of the word" North side" and not" North end." The effect was that the Priest was still directed to occupy the same position relatively to the Table, although the Table itself had its position changed. Then, however, came the replacing of the Table " altar- wise," and this raised the question whether the Priest should retain his old relative position, or, in literal obedience to the Rubric, stand at the North end. It is notable that in the Scotch Liturgy of 1637 the phrase" North side or end" was introduced, sanctioning the latter alternative; and similarly in 1662 we find corrections into" North part" and" North end" proposed, although struck out again. As a matter of fact, practice all but universal settled the question in favour of standing at the North end looking south, till of late years the other position, commonly called the Eastward position," has been frequently revived. The question has been further complicated by the Rubric before the Consecration Prayer, inserted in 1662, directing that when the Priest. standing before the Holy Table, hath so ordered the Bread and Wine. that he may with the more readiness and decency break the Bread before the People, and take the Cup into his hands, he shall say the Prayer of Consecration." In this Rubric the words " before the Table" may reasonably be thought to direct" the Eastward position;" and yet the subsequent direction to break the Bread " before the people"-which words, in spite of some question raised, must be held, both in their own meaning and as illustrated by the history of the Reformation, to mean" in the sight of the people"-seem to forbid it in the present position of the Table, although in the old position( still theoretically allowed in 1662) the two directions were perfectly compatible. Here also, in fact, the almost universal practice was to" stand before the Table" to order the Elements, and then to return to the North end, so as to break " the Bread before the people." But this has been of late years sometimes put aside, and the Eastward position preserved throughout. 136 a The question, as a legal question, is difficult of solution, because of the change of the position of the Holy Table; but in itself, if it could be dissociated from other controversies, it would be of little intrinsic importance or significance. For, as the Holy Communion must be on any supposition regarded as our highest act of worship, the Eastward position has, in the offering of the Consecration Prayer, a certain appropriateness, as placing the Priest at the head of the people; provided always that his words be distinctly audible, and his ritual acts visible, to the congregation; for on these points the whole spirit of the Prayer Book lays the greatest stress. DIVISIONS OF THE SERVICE.- The Service is divided into three parts:-( a) THE ANTE- COMMUNION, to the end of the Church Militant Prayer;( 6) THE COMMUNION SERVICE PROPER, to the end of the Administration;( c) the POST- COMMUNION. ( A) THE ANTE- COMMUNION SERVICE. This Service is apparently intended to embody the three- fold preparation( as required in the Catechism) of Repentance, Faith, and Love- of REPENTANCE, by the recitation of the Ten Commandments, with the repeated responses of prayer for forgiveness and grace to amend; of FAITH, by the Special Lections from God's Word( the Epistle and Gospel), and our answer in the Creed; of LOVE, by the charitable contribution at the Offertory, and the Prayer for the whole Church on Earth. but still more on account of the growth in those troubled times of Antinomianism, despising of moral duties under cover trust in free salvation through faith( see Rom. iii. 7, 8; vi. 1, 2, 14). In the present Scotch Communion Office the declaration of Our Lord as to the" two great Commandments," which are the substance of the Law( Matt. xxii. 34-40), is allowed to be read as a substitute for the Decalogue itself. In the Office of the American Prayer Book( mainly derived from the Scotch Office) this declaration is added to the Decalogue, as an indication of the sense in which Christians are to interpret the Commandments. For the sense in which the Ten Commandments are to be understood, see CATECHISM. The RESPONSES express the twofold prayer of true penitence- for forgiveness of the past, and for grace of amendment in the future. The last clearly alludes to the celebrated promise of Jer. xxxi. 31( quoted in Heb. viii. 8-12; x. 15-17), that the Law should be written not only in letter upon stone, but in spirit upon the heart. The LORD's PRAYER, as always, opens the Service; but it and the Collect following were originally used in the private preparation of the Priest. Of this there is still a trace in the almost universal practice of its recital by the Priest alone, contradicting( strictly speaking) the express direction of the Rubric before the Lord's Prayer in the Morning Service. THE COLLECT( taken with variations from the Sarum Missal) is a Collect of preparation, corresponding to the" O Lord, open Thou our lips,"& c., of the Morning Service. For, addressing God as the searcher of hearts, it prays for purification of our hearts by His grace, that they may" perfectly love Him," the fear arising from conscious pollution being cast out( 1 John iv. 18), and accordingly" worthily magnify His Holy Name" in our" Sacrifice of Praise and Thanksgiving." The Recital of the TEN COMMANDMENTS, ordered in 1552 ( and perhaps suggested by a foreign Reformed Service), is peculiar to our English Communion Service. It was intended to secure the regular instruction of the people in the Moral Lawpartly on account of the mutilation of the Commandments common then, and still not unfrequent in Romish manuals, 136 b THE COLLECTS FOR THE QUEEN seem now out of place here, considering the subsequent occurrence of the Church Militant Prayer. But in 1549 that Prayer, being united with the Consecra tion Prayer, would not be used by non- Communicants; and, besides, it was directed that on Wednesdays and Fridays the Service, if there were no Communion, should end after the Offertory, with Collects and Blessing. Hence there would be no Prayer for the Sovereign, unless one were inserted here. In the Alexandrian Liturgy there was a Collect for the Emperor before the Lections, corresponding nearly to this place. Both Collects were apparently composed in 1549, although some expressions may have been suggested by the old" Mass for the King."( a) The former is far fuller in meaning. It prays for the Church ( possibly, as in the Litany, for our own Church) as well as for the Queen; and it prays not only that she may do her duty in seeking God's glory above all things, but that we may do our duty of honour and obedience to her" in Him and for Him."( b) The latter simply prays for the Queen that God, in whose hand are the hearts of kings, will give her grace to do her duty to Him and to" His people committed to her charge." Hence the former is rightly used far more frequently than the latter. For the COLLECT, EPISTLE, and GOSPEL, see above. In the old Liturgies the reading of both, but especially of the Gospel, was attended with much expressive ritual solemnity. In 1549 only the doxology, Glory be to Thee, O Lord," which is of great antiquity, was ordered. The Rubric ordering it was dropped in 1562, but the practice has almost universally remained; and to it is less frequently added a corresponding doxology, at the close of the Gospel, Thanks be to Thee, O Lord, for Thy glorious Gospel." THE CREED, commonly called the NICENE CREED, is the great Creed of the Eastern Church, as the Apostles' Creed of the Western. HISTORY.- Unlike the Apostles' Creed, it was formally composed with the distinct purpose of meeting the Arian heresy and those other heresies which grew out of it in the 4th century. It 137 was first drawn up at the Council of Nicæa( A.D. 325), being formed out of the existing Creeds produced at the Council from the various Eastern Churches, chiefly on the basis of the Creed of Cæsarea, but with the addition of the phrase" being of one substance"( Homo- ousion)" with the Father," bringing out unequivocally the true Godhead of the Lord Jesus Christ, on which the whole controversy turned. So drawn up, it was substantially, although not literally, our present Creed, down to the words, " I believe in the Holy Ghost." The latter portion was subsequently added to meet further heresies which arose in thai speculative age. It is commonly supposed to have been drawn up at the Council of Constantinople ( A.D. 381), though its substance is found earlier than this, declared by Epiphanius( A.D. 347) to be already accepted by authority. It is notable, however, that at the Council of Ephesus( A.D. 431) the old form of the Creed was declared to be authoritative, and all additional Creeds forbidden, and not till after the Council of Chalcedon( A.D. 451) did the present form supersede it absolutely. Subsequently in the Latin version of the Creed the words," and from the Son," Filioque, were added in the conflict against Arianism in Gaul and Spain, without sufficient authority, and against remonstrance, even of the Popes Hadrian I. and Leo III.; and out of this insertion arose the controversy between the Eastern and Western Churches, in which the Eastern Church is strong, both upon Scriptural and Ecclesiastical grounds, although no substantial difference of doctrine really exists between the Churches. SUBSTANCE AND USE.- Being thus framed with a distinct purpose of asserting, without endeavouring to explain, the great mystery of the Gospel- the true Manhood and Godhead of the Lord Jesus Christ- and subsequently the true Nature and Personality of the Holy Ghost, it is natural that while following generally the same line as the THE COMMUNION. earth. Thou shalt not bow down to them, nor worship them: for I the Lord thy God am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me, and shew mercy unto thousands in them that love me, and keep my commandments. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not take the Name of the Lord thy God in vain: for the Lord will not hold him guiltless, that taketh his Name in vain. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Remember that thou keep holy the Sabbath- day. Six days and do all that thou hast to do; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work, thou, and thy son, and thy daughter, thy manservant, and thy maid- servant, thy cattle, and the stranger that is within thy gates. For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day wherefore the Lord blessed the seventh day, and hallowed it. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Honour thy father and thy mother; that thy days may be long in the land, which the Lord thy God giveth thee. Minister. Thou shalt not steal People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not bear false witness against thy neighbour. 137 People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. People. Lord, have mercy upon us, and write all these thy laws in our hearts, we beseech thee. Then shall follow one of these two Collects for the Queen, the Priest standing as before, and saying, Let us pray. kingA dom is everlasting, and power infinite; Have mercy upon the whole Church; and so rule the heart of thy chosen Servant vernour, that she( knowing whose VICTORIA, our Queen and Gominister she is) may above all things seek thy honour and glory: and that we, and all her subjects ( duly considering whose authority she hath) may faithfully serve, honour, and humbly obey her, in thy blessed Word and ordinance; thee, and for thee, according to through Jesus Christ our Lord, liveth and reigneth, ever one God, who with thee and the Holy Ghost world without end. Amen. Or, People. Lord, have mercy upon ALMIGHTY and everlasting us, and this law. God, we are Minister. Thou shalt do no murder. People. Lord, have mercy upon us, and incline our hearts to keep this law. Minister. Thou shalt not commit adultery. People. Lord, have mercy upon us, and incline our hearts to keep this law. holy Word, that the hearts of Kings are in thy rule and governance, and that thou dost dispose and turn them as it seemeth best to thy godly wisdom; We humbly beseech thee so to dispose and govern the heart of VICTORIA thy Servant, our Queen and Governour, that, in all her thoughts, words, and works, she may ever eek thy honour and glory. and K simpler Apostles' Creed, it should dwell with great theological fulness and accuracy on the two points, which heresy had brought into question. Accordingly it speaks of the Lord Jesus Christ as the" Only begotten Son of God"( John i. 14), Be gotten before all worlds"( ages) ( Col. i. 15); and to this declaration of His Sole and Eternal Sonship, it adds that He is" God of( out of) God,"" Light of Light,"" Very God of Very God,' clenching all by the phrase" of one substance( essence) with the Father"( comp. Phil. ii. 6), and ascribing to Him agency in that Creation of all things( Col. i. 16, 17; Heb. i. 2; John i. 1-3, 10), which is the peculiar Attribute of Deity. Similarly it declares the Holy Ghost to be a true Person," the Lord and the Giver of Life," " proceeding from the Father" ( John xv. 26); claims for Him equally with the Father and the Son worship and glorification; and marks in the case of the Prophets( of the Old Testament and the New) His Divine work of Inspiration. To this explicit declaration was added an Anathema, imposing acceptance of the Creed on all alike, as a test of true faith and condition of Church membership. The formation of this Creed was not, as with the Apostles' Creed, by free growth, but through a necessity formally met; nor was it, of course, an unmixed good, for schisms and controversies followed upon it for generations. But it was made by heresy absolutely necessary, for preservation of the essential truth of Christianity; as, indeed, it has proved its priceless value as a standard of Scriptural truth for 1500 years. It was accordingly ordered to be recited at the Holy Communion in the East early in the 6th century, and about fifty years later in the West. This order the Church of England has preserved, using the Creed as a condition, not of entrance into the Church in Baptism, but of participation in the fuller privilege of Holy Communion. The NOTICES here to be given are( a) notices of Festivals or 138 Fasts to be observed;( b) notice of the Holy Communion;( c) the Banns of Matrimony, although by a( probably erroneous) interpretation of an Act of Parliament of 1753, these have been commonly transferred to follow the Second Lesson, and the portion of the Rubric ordering their publication here has been omitted by the printers without proper authority;( d) Briefs, that is, Letters from the Crown, or other authority, directing collection of alms for certain purposes;( e) Citations, that is, notices to appear before courts, or to perform other legal duties;( f) Excommunications, or other ecclesiastical censures( see Canon Ixv.); ( g) Notices ordered by the Sovereign or the Ordinary of the Church. Here only is the SERMON provided for as a part of the Service itself. At other Services it is a separate thing, generally following the Service. Accordingly here, not only there is no authority for change of vestment from the Surplice to the Academic gown, for the insertion of a Hymn, or for the use of a prefatory prayer; but by silence these things may reasonably be considered as negatived. In the Canons of 1603( Can. lv.) a" Bidding Prayer" is directed to be used before Sermons; but, as it simply covers ground which is elsewhere covered( in the Church Militant Prayer and other parts of the Service) it seems likely that it was intended to be used only when Sermons were preached without the regular Service. Of the HOMILIES( see Art. xxxv.) there were two books, one put out in 1547, the other in 1559; partly to supply lack of power to preach, and partly to stop controversy and secure sound and popular teaching. THE OFFERTORY is properly the Anthem said or sung while the offerings are being made; although subsequently it seems to have been applied to the Oblation of the Elements, and is now frequently used to denote the Alms collected. The Collection of Alms at the Holy Communion is described as THE COMMUNION. study to preserve thy people committed to her charge, in wealth, peace, and godliness: Grant this, merciful Father, for thy dear Son's sake, Jesus Christ our Lord. Amen. - in the Then shall be said the Collect of the Day. And immediately after the Collect the Priest shall read the Epistle, saying, The Epistle [ or, The portion of Scripture appointed for the Epistle] is written Chapter of beginning at the Verse. And the Epistle ended, he shall say, Here endeth the Epistle. Then shall he read the Gospel( the people all standing up) saying, The holy Gospel is written in the Chapter of beginning at the Verse. And the Gospel ended, shall be sung or said the Creed following, the people still standing, as before. I BELIEVE in one God the Father Almighty, Maker of heaven and earth, And of all things LET your light so shine before visible invisible: good works, and glorify your men, that they may see your Father which is in heaven. St. Matth. v. And in one Lord Jesus Christ, the only- begotten Son of God, Begotten of his Father before all worlds, God of God, Light of Light, Very God of very God, Begotten, not made, Being of one substance with the Father; By whom all things were made, Who for us men, and for our salvation came down from heaven, And was incarnate by the Holy Ghost of the Virgin Mary, And was made man, And was crucified also for us under Pontius Pilate. He suffered and was buried, And the third day he rose again according to the Scriptures, And ascended into heaven, And sitteth on the right hand of the Father. And he shall come again with glory to judge both the quick and the dead: Whose kingdom shall have no end. for the Resurrection of the dead, And the life of the world to come. Amen. And I believe in the Holy Ghost, The Lord and Giver of life, Who proceedeth from the Father and the Son, Who with the Father and the Son together is worshipped and glorified, Who spake by the Prophets. And I believe one Catholick and Apostolick Church. I acknowledge one Baptism for the remission of sins, And I look Then the Curate shall declare unto the people what Holy- days, or Fasting- days, are in the Week following to be observed. And then also( if occasion be) shall notice be given of the Communion; and Briefs, Citations, and Excommunications read. And nothing shall be proclaimed or published in the Church, during the time of Divine Service, but by the Minister: nor by him any thing, but what is prescribed in the Rules of this Book, or enjoined by the Queen, or by the Ordinary of the place. T Then shall follow the Sermon, or one of the Homilies already set forth, or hereafter to be set forth, by authority. Then shall the Priest return to the Lord's Table, and begin the Offertory, saying one or more of these Sentences following, as he thinketh most convenient in his discretion. Lay not up for yourselves trearust and moth doth corrupt, and sure upon the earth; where the where thieves break through and steal: but lay up for yourselves ther rust nor moth doth corrupt, treasures in heaven; where neiand where thieves do not break through and steal. St. Matth. vi. should do unto you, even so do Whatsoever ye would that men unto them; for this is the Law and the Prophets. St. Matth. vii. me, Lord, Lord, shall enter into Not every one that saith unto the Kingdom of heaven; but he that doeth the will of my Father which is in heaven. St. Matth. vii. Zacchæus stood forth, and said half of my goods I give to the unto the Lord, Behold, Lord, the poor; and if I have done any wrong to any man, I restore fourfold. St. Luke xix. time of his own cost? Who plantWho goeth a warfare at any eth a vineyard, and eateth not of the fruit thereof? Or who feedetn a flock, and eateth not of the milk of the flock? 1 Cor. ix. 158 an invariable part of the Service by Justin Martyr( A.D. 139), and is thought to be alluded to in 1 Cor. xvi. 2. It represents to us the regular duty and privilege of religious almsgiving, for the relief of the poor, and for the maintenance of the Service of God. On the former St. Paul lays especial stress in 2 Cor. ix. 12-14; attributing to it a three- fold object- the relief of the" necessity" of exceptional and unavoidable distress, the proof of practical Christianity, or" subjection to the Gospel," and the unity through mutual prayer and thanksgiving of giver and receiver. Laid as these offerings are before God, they are an integral part of worship, and, like the first- fruits under the Jewish Law( see Deut. xxvi. 510) a practical acknowledgment that all we have is from Him. It will be observed that the SENTENCES represent different aspects of the subject. Thus, the first five sentences deal with Almsgiving generally,( a) in its highest motive, as, like all good works, tending to God's glory; ( b) in its lower, but allowable, motive, as" laying up treasure in Heaven;"( c) as a sign of the love which is the spirit of the Golden Rule;( d) as a test of sincere devotion to Christ's Service;( e) as( in the example of Zacchæus) a mark of thankfulness and penitence. The next five( 6th- 10th) apply to one great object of the Offerings, the maintenance of the Clergy( and Services) of the Church, urging strongly their right to such maintenance, as proved by common sense and reason, by the example of the Law, and by the ordinance of Christ; and exhorting that it be given liberally and cheerfully. The rest( 11th- 20th) refer to the other great purpose, the relief of the poor; and similarly insist upon it in various lights- now as a sacrifice to God, now as an outpouring of love to man, now as a good work, which shall not miss its reward. There is hardly a single aspect of the subject which is not glanced at in some one of these sentences. The Version of these sentences, 139 as also of the" Comfortable Words," is an independent Version( probably by Cranmer), not agreeing exactly with the Great Bible; and has remained unaltered in subsequent revisions. The first RUBRIC following( inserted in 1661) is designed to mark the religious character of the Offering by directing that it shall be" humbly presented" to God at His Holy Table. This is followed up in the Church Militant Prayer, in which its acceptance is prayed for as a part of the solemn Eucharistic Worship. Till 1661 the direction was that the churchwardens should put the alms into the Poor Man's Box, and that on the" Offering days" the accustomed Offerings" should be" paid to the Curate." The second Rubric connects with this offering the placing on the Holy Table of the Bread and Wine. It was inserted in 1662, and( like the preceding) is clearly borrowed from the Scotch Liturgy of 1637, which directs that the Presbyter shall" offer up and place on the Holy Table the bread and wine prepared for the Sacrament." It was, in fact, proposed in 1662, that these very words should be introduced;and, though this was not done, the words" and oblations" were then added to" alms" in the Church Militant Prayer. The ceremony itself is a perpetuation of what was called in the old Liturgies" the First Oblation," or the" First and Second Oblations," viz., the offering by the laity of Bread and Wine for the Sacrament( probably together with other gifts), the selection from these of that which was to be actually used, and the presentation of this upon the Altar, with prayer for God's acceptance and His blessing upon it for Sacramental use. In some of the ancient Liturgies forms of prayer and hymn expressing this are provided; in others the Oblation takes place silently. A PRAYER FOR THE WHOLE STATE OF CHRIST'S CHURCH has from time immemorial naturally formed part of the Service, which THE COMMUNION. If we have sown unto you spiritual things, is it a great matter if we shall reap your worldly things? 1 Cor. ix. Do ye not know, that they who minister about holy things live of the sacrifice; and they who wait at the altar are partakers with the altar? Even so hath the Lord also ordained, that they who preach the Gospel should live of the Gospel. 1 Cor. ix. He that soweth little shall reap little; and he that soweth plenteously shall reap plenteously. Let every man do according as he is disposed in his heart, not grudgingly, or of necessity; for God loveth a cheerful giver. 2 Cor. ix. Let him that is taught in the Word minister unto him that teacheth, in all good things. Be not deceived, God is not mocked: for whatsoever a man soweth that shall he reap. Gal. vi. While we have time, let us do good unto all men; and specially unto them that are of the houshold of faith. Gal. vi. Godliness is great riches, if a man be content with that he hath: for we brought nothing into the world, neither may we carry any thing out. 1 Tim. vi. Charge them who are rich in this world, that they be ready to give, and glad to distribute; laying up in store for themselves a good foundation against the time to come, that they may attain eternal life. 1 Tim. vi. God is not unrighteous, that he will forget your works, and labour that proceedeth of love; which love ye have shewed for his Name's sake, who have ministered unto the saints, and yet do minister. Heb. vi. To do good, and to distribute, forget not; for with such sacrifices God is well pleased. Heb. xiii. Whoso hath this world's good, and seeth his brother have need, and shutteth up his compassion from him, how dwelleth the love of God in him? 1 St. John iii. Give alms of thy goods, and never turn thy face from any poor man; and then the face of the Lord shall not be turned away from thee. Tobit iv. Be merciful after thy power. If thou hast much, give plenteously: if thou hast little, do thy diligence gladly to give of that little: for so gatherest thou thyself a good reward in the day of necessity. Tobit iv. He that hath pity upon the poor lendeth unto the Lord: and look, what he layeth out, it shall be paid him again. Prov. xix. Blessed be the man that provideth for the sick and needy: the Lord shall deliver him in the time of trouble. Psalm xli. TWhilst these Sentences are in reading, the Deacons, Church- wardens, or other fit person appointed for that purpose, shall receive the Alms for the Poor, and other devotions of the people, in a decent bason to be provided by the Parish for that purpose; and reverently bring it to the Priest, who shall humbly present and place it upon the holy Table. And when there is a Communion, the Priest shall then place upon the Table so much Bread and Wine, as he shall think sufficient. After which done, the Priest shall say, Let us pray for the whole state of Christ's Church militant here in earth. A LMIGHTY and everliving God, who by thy holy Apostle hast taught us to make prayers, and supplications, and to give thanks, for all men; We humbly beseech thee most mercifully [* to accept our alms and obla* If there be no alms or oblations, and] to re- tions, then shall ceive these our the words[ of acprayers, which we cepting our alms offer unto thy Di- and oblations be vine Majesty; be- left out unsaid. seeching thee to inspire continually the universal Church with the spirit of truth, unity, and concord: And grant, that all they that do confess thy holy Name may agree in the truth of thy holy Word, and live in unity, and godly love. We beseech thee also to save 139 expresses the Communion of all Saints with God in Christ, and therefore with one another. Generally it is intimately connected with the Consecration Prayer, and includes the dead as well as the living. These characteristics were preserved in the Prayer Book of 1549. The Prayer was then for" the whole State of Christ's Church;" and it ended in a special thanksgiving for the" grace and virtue declared in all Saints," especially " the most blessed Virgin Mary' and" the holy Patriarchs, Prophets, Apostles, and Martyrs," and in a commendation to God of those departed in faith, with prayer that He would" grant them mercy and everlasting peace," and that" we and they may at the great Day be set on His right hand." In 1552( in reaction against the various errors and superstitions which had grown up round the belief of the Church as to the world unseen) all this was struck out; the Prayer was restricted to the" Church Militant here in Earth," and ended with the petition for those in adversity. În 1662 it was at first proposed to return to the old name; this, however, was rejected, but the closing sentence commemorating the faithful departed was inserted, taking the place of the fuller form of 1519. The Prayer, as it now stands, quoting the authority of St. Paul ( in 1 Tim. ii. 1-3) for universal intercession with thanksgiving, is a summary of intercessory prayer; for the Church that it may be kept in" truth, unity, and concord," by" agreement in the truth of God's Holy Word;" for all Kings, Princes, and Governors, especially the Queen and all in authority under her;, for all Bishops and Curates," that they may rightly I. The FIRST EXHORTATION is found in substance in the Prayer Book in 1549. But it minister the Word and Sacraments; for all God's people, especially the congregation present, that they may receive the Word, and serve Him accordingly; for all who are in trouble and adversity. So far it traverses the same ground as the Litany or Prayer for all conditions of Men." But the closing paragraph is peculiar to it, expressing in singular force and beauty the commemoration of those who, although parted from us, are still one in the mystical communion of the Body of Christ. 66 140 33 The words" and oblations" added to" alms" in 1662, are variously interpreted. Some understand them to refer to the " other devotions of the people; which are indeed called" oblations" in the Scotch Liturgy of 1637, and also in Durel's authorized Latin Version of the Prayer Book of 1662; and his French Version of the same date. Others refer them to the bread and wine just placed on the Holy Table; which have been provided for the Service by the Churchwardens as the representatives of the parishioners, and so may be held to be their oblation, presented by the priest before God. It is clear that the words may fairly bear either interpretation. Considering the tendency to return, as far as possible, to ancient precedents in 1662, the latter seems on the whole more probable. It is, however, quite possible that their insertion represents a compromise between different views, and they may have been intended to admit of both interpretations. ( B) THE COMMUNION SERVICE PROPER. The INTRODUCTORY EXHORTATIONS, all inserted in 1549, to meet the want of simple vernacular instruction, especially felt in relation to the chief Service of the Church, which had been associated with so much superstition and error. With the Church Militant Prayer ends the Introductory or Ante- Communion Service. If there is no Communion, the Service is here closed with Collect and Blessing( see Rubric at the end of the Service). was there appointed to be used only when the people were negligent in coming to the Commu THE COMMUNION. and defend all Christian Kings, Princes, and Governours; and specially thy Servant VICTORIA our Queen; that under her we may be godly and quietly governed: And grant unto her whole Council, and to all that are put in authority under her, that they may truly and indifferently minister justice, to the punishment of wickedness and vice, and to the maintenance of thy true religion, and virtue. Give grace, O heavenly Father, to all Bishops and Curates, that they may both by their life and doctrine set forth thy true and lively Word, and rightly and duly administer thy holy Sacraments: And to all thy people give thy heavenly grace; and especially to this congregation here present; that, with meek heart and due reverence, they may hear, and receive thy holy Word; truly serving thee in holiness and righteousness all the days of their life. And we most humbly beseech thee of thy goodness, O Lord, to comfort and succour all them, who in this transitory life are in trouble. sorrow, need, sickness, or any other adversity. And we also bless thy holy Name for all thy servants departed this life in thy faith and fear; beseeching thee to give us grace so to follow their good examples, that with them we may be partakers of thy heavenly kingdom: Grant this, O Father, for Jesus Christ's sake, our only Mediator and Advocate. Amen. When the Minister giveth warning for the celebration of the holy Communion,( which he shall always do upon the Sunday, or some Holy- day, immediately preceding) after the Sermon or Homily ended, he shall read this Exhortation following. DE EARLY beloved, on day next I purpose, through God's assistance, to administer to all such as shall be religiously and devoutly disposed the most comfortable Sacrament of the Body and Blood of Christ; to be by them received in remembrance of his meritorious Cross and Passion; whereby alone we obtain remission of our sins, and are made partakers of the Kingdom of heaven. Wherefore it is our duty to render most humble and hearty thanks to Almighty God our heavenly Father, for that he hath given his Son our Saviour Jesus Christ, not only to die for us, but also to be our spiritual food and sustenance in that holy Sacrament. Which being so divine and comfortable a thing to them who receive it worthily, and so dangerous to them that will presume to receive it unworthily; my duty is to exhort you in the mean season to consider the dignity of that holy mystery, and the great peril of the unworthy receiving thereof; and so to search and examine your own consciences,( and that not lightly, and after the manner of dissemblers with God; but so) that ye may come holy and clean to such a heavenly Feast, in the marriagegarment required by God in holy Scripture, and be received as worthy partakers of that holy Table. The way and means thereto is; First, to examine your lives and conversations by the rule of God's commandments; and whereinsoever ye shall perceive yourselves to have offended, either by will, word, or deed, there to bewail your own sinfulness, and to confess yourselves to Almighty God, with full purpose of amendment of life. And if ye shall perceive your offences to be such as are not only against God, but also against your neighbours; then ye shall reconcile yourselves unto them; being ready to make restitution and satisfaction, according to the uttermost of your powers, for all injuries and wrongs done by you to any other; and being likewise ready to forgive others that have offended you, as ye would have forgiveness of your offences at God's hand: for otherwise the receiving of the holy Communion doth nothing else but increase your damnation. Therefore if any of you be a blasphemer of God, an hinderer or slanderer of 140 66 66 Blood drink indeed,"" the meat which endureth unto everlasting life." This view is emphasized by St. Paul, when he declares the Bread and the Cup to be a "" communion or participation of the Body and Blood of Christ"( 1 Cor. x. 16). It points especially to the gift of SANCTIFICATION, by growth into the Image of Christ, expressly connected with the Indwelling of Christ in us, and of us in Him. These two ideas of the Sacrament are found worked out more fully in subsequent parts of the Service. The same paragraph then goes on to dwell on the blessing of worthy partaking, and the great danger of unworthy partaking; and urges that in coming to the Feast at God's Table we should, in accordance with Our Lord's teaching( Matt. xxii. 11, 12), put on the Wedding Garment given by the great King Himself; which is undoubtedly the " righteousness of Christ," freely made ours by the mercy of the Father( see Gal. iii. 27; Rom. xiii. 14; Eph. iv. 24; Col. iii. 10). The second paragraph declares how this is to be put on. Taking for granted Faith- the" full trust in God's mercy" spoken of below- it dwells especially on Repentance, first, in self- examination, in general confession, and in resolution of amendment before God; next, in reconciliation, satisfaction, and forgiveness, in relation to man; thirdly, in special penitence for special and flagrant sins, lest, as with the traitor Judas, the profaning of the Sacrament by impenitent reception should be to us a deliverance to Satan( John xiii. 27). In 1549 it was added that in such case" neither the absolution of the priest can any way avail them, nor the receiving of the Holy Sacrament doth anything else than increase their damnation." In this paragraph is declared to us the regular and proper way of preparation for Christians in general. The third paragraph evidently provides for exceptional cases, in which a" man cannot quiet his own conscience," but requires " further comfort" in assurance of God's forgiveness, and" furnion, and the Priest was directed to say" these or like words unto these." In 1552 it was altered to its present form, and placed after what is now the second Exhortation, to be" said sometime at the discretion of the Curate." In 1662 it was appointed for regular use. It has, however, practically fallen into disuse, in spite of its didactic importance and value. >> The first sentence, in giving notice of the Holy Communion, at once brings out the two- fold view of the Sacrament, derived from the words of Institution, which is reiterated again and again in the Service.( a) It is regarded, first, as a MEMORIAL, to be received in" remembrance of Christ's meritorious Cross and Passion," in accordance with His command," Do this in remembrance of Me"( Luke xxii. 19; 1 Cor. xi. 24), 66 " shewing the Lord's death till He come ( 1 Cor. xi. 26). The words of Institution, which are literally " Do this for My Memorial," or " for a Memorial of me,' evidently refer to the Jewish use of the word, applying to offerings made to God( Lev. xxiv. 7; Numb. x. 10; comp. Heb. x. 3), and especially to the Passover, which was, not only in the soul of the receiver, but before Man and before God, the great Memorial of His Covenant with Israel. They describe the Sacrament as spiritually a feast on a Sacrifice once for all offered for the remission of sin, which( as in all eating of Sacrifices) is an appropriation of its blessing and a pleading of it, in reliance of Our Lord's Intercession in Heaven, before the Throne of God. This points especially to the gift of JUSTIFICATION coming from Unity with our Saviour Jesus Christ.( b) It is described, next, as our SPIRITUAL FOOD and sustenance, in accordance with the words," Take, eat, this is my Body;""" Drink ye all of this, this is my Blood( Matt. xxvi. 26, 27; Mark xiv. 22, 24; Luke xxii. 19, 20; 1 Cor. xi. 24, 25); which stand necessarily in close connection with Our Lord's Teaching, a year before( John vi. 54, 55), declaring" His flesh to be meat indeed, and His 141 THE COMMUNION. his Word, an adulterer, or be in malice, or envy, or in any other grievous crime, repent you of your sins, or else come not to that holy Table; lest, after the taking of that holy Sacrament, the devil enter into you, as he entered into Judas, and fill you full of all iniquities, and bring you to destruction both of body and soul. And because it is requisite, that no man should come to the holy Communion, but with a full trust in God's mercy, and with a quiet conscience; therefore if there be any of you, who by this means cannot quiet his own conscience herein, but requireth further comfort or counsel, let him come to me, or to some other discreet and learned Minister of God's Word, and open his grief; that by the ministry of God's holy Word he may receive the benefit of al solution, together with ghostly counsel and advice, to the quieting of his conscience, and avoiding of all scruple and doubtfulness. TOr, in case he shall see the people negligent to come to the holy Communion, instead of the former, he shall use this Exhortation. DE on-- EARLY beloved brethren, I intend, by God's grace, to celebrate the Lord's Supper: unto which, in God's behalf, I bid you all that are here present; and beseech you, for the Lord Jesus Christ's sake, that ye will not refuse to come thereto, being so lovingly called and bidden by God himself. Ye know how grievous and unkind a thing it is, when a man hath prepared a rich feast, decked his table with all kind of provision, so that there lacketh nothing but the guests to sitdown; and yet they who are called( without any cause) most unthankfully refuse to come. Which of you in such a case would not be moved? Who would not think a great injury and wrong done unto him? Wherefore, most dearly beloved in Christ, take ye good heed, lest ye, withdrawing yourselves from this holy Supper, provoke God's 141 indignation against you. It is an easy matter for a man to say, I will not communicate, because I am otherwise hindered with worldly business. But such excuses are not so easily accepted and allowed before God. If any man say, I am a grievous sinner, and therefore am afraid to come: wherefore then do ye not repent and amend? When God calleth you, are ye not ashamed to say ye will not come? When ye should return to God, will ye excuse yourselves, and say ye are not ready Consider earnestly with yourselves how little such feigned excuses will avail before God. They that refused the feast in the Gospel, because they had bought a farm, or would try their yokes of oxen, or because they were married, were not so excused, but counted unworthy of the heavenly feast. I, for my part, shall be ready; and, according to mine Office, I bid you in the Name of God, I call you in Christ's behalf, I exhort you, as ye love your own salvation, that ye will be partakers of this holy Communion. And as the Son of God did vouchsafe to yield up his soul by death upon the Cross for your salvation; so it is your duty to receive the Communion in remembrance of the sacrifice of his death, as he himself hath commanded: which if ye shall neglect to do, consider with yourselves how great injury ye do unto God, and how sore punishment hangeth over your heads for the same; when ye wilfully abstain from the Lord's Table, and separate from your brethren, who come to feed on the banquet of that most heavenly food. These things if ye earnestly consider, ye will by God's grace return to a better mind: for the obtaining whereof we shall not cease to make our humble petitions unto Almighty God our heavenly Father. TAt the time of the celebration of the Communion, the Communicants being conveniently placed for the receiving of the holy Sacrament, the Priest shall say this Exhortation. KI ther counsel" as to the right way of receiving it. In these cases the man is invited to come to the Priest himself, or to some other Minister of God's Word, to open his grief"( apparently the special thing which troubles his conscience), and to receive according to his need, first, the " benefit of Absolution,' and, next, the guidance of ghostly counsel and advice. It is to be observed that the initiative is left wholly to the man himself, and that Confession is neither made obligatory, nor even recommended as the normal and regular practice of the devout Communicant. In 1549 there was an exhortation to those who" are satisfied with a general Confession"( evidently the Confessions in the Services) not to" be offended with those who use the auricular and secret Confession to the Priest; " and to these last not to be offended with those" who are satisfied with humble Confession to God, and the General Confession to the Church." 66 II. THE SECOND EXHORTATION, inserted in 1552, and said to have been composed by Peter Martyr at the instance of Bucer ( although the style certainly bears no trace of foreign origin), was placed in its present position for exceptional use in 1662. Being addressed to those who, through ignorance or carelessness, habitually hold aloof, it naturally enters hardly at all into the mystery and blessing of the Sacrament, but confines itself to a singularly fervent remonstrance against the ingratitude of refusal, when we are " lovingly called and bidden by God Himself," and against the plea of worldly business and sinful life, as excuses for absence. It then solemnly bids all in the Name of Jesus Christ, and exhorts all, as they love their salvation," to obey the call, considering" how great injury ( wrong) they do to God" by disobedience, and" how sure a punishment hangs over their heads for the same.' >>> Till the revision of 1662 this exhortation also deprecated the standing by as gazers and lookers on as an even greater fault," and ad66 142 "" vised all who would not communicate to depart, yet" to ponder with themselves from whom they depart." 66 III. THE THIRD EXHORTATION belongs to the time of the Communion itself," when the people are conveniently placed for the receiving of the Holy Sacrament." In 1549 there was a Rubric after the Offertory directing that" all that mind not to receive the Holy Communion shall depart out of the Quire, except the Priest and Clerks," still in the Quire, or in some the Communicants tarrying convenient place near the Quire." Since 1552 there has been no direction for the withdrawal of non- Communicants. But it seems clear that the Service is so drawn as to recognise only Communicants as present; and it is to be noted that the Second Exhortation, composed in 1552, expressly deprecates gazing and looking on.' 66 This Exhortation goes over much the same ground as the First Exhortation, but with greater emphasis and fervency. ( a) In relation to the Holy Communion itself, it lays chief stress on the view of it as a Sacrament of Grace, applying to it expressly Our Lord's words from John vi. 53-58, that by it we" spiritually eat His flesh and drink His blood," that accordingly through this Communion we enjoy His Indwelling Presence, working out that actual Unity for which He prayed in the great Intercession( John xvii.). At the end it does, indeed, upon it as a Memorial, but chiefly in relation to our own remembrance of His death, and" the innumerable benefits which by His precious bloodshedding He hath obtained to us."( b) In respect of preparation for the Holy Communion, it brings out most emphatically the warning of St. Paul( 1 Cor. xi. 27-32) that the unworthy partaker is" guilty of," i.e., in respect of," the Body and Blood of Christ,"" not considering,' that is properly, not distinguishing or hallowing," the Lord's Body." It adds( as in our Authorized Version) that" he eats and drinks damnation to himself." THE COMMUNION. DE EARLY beloved in the Lord, ye that mind to come to the holy Communion of the Body and Blood of our Saviour Christ, must consider how Saint Paul exhorteth all persons diligently to try and examine themselves, before they presume to eat of that Bread, and drink of that Cup. For as the benefit is great, if with a true penitent heart and lively faith we receive that holy Sacrament;( for then we spiritually eat the flesh of Christ, and drink his blood; then we dwell in Christ, and Christ in us; we are one with Christ, and Christ with us;) so is the danger great, if we receive the same untinual remembrance of his death, to our great and endless comfort. To him therefore, with the Father and the Holy Ghost, let us give ( as we are most bounden) continual thanks; submitting ourselves wholly to his holy will and pleasure, and studying to serve him in true holiness and righteousness all the days of our life. Amen. Then shall the Priest say to them that come to receive the holy Communion, 142 YE E that do truly and earnestly repent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways; Draw Sacrament to your comfort; and near with faith, and take this holy make your humble confession to Almighty God, meekly kneeling upon your knees. worthily. For then we are guilty of the Body and Blood of Christ our Saviour; we eat and drink our own damnation, not considering the Lord's Body; we kindle God's wrath against us; we provoke him to plague us with divers diseases, and sundry kinds of death. Judge therefore yourselves, brethren, that ye be not judged of the Lord; repent you truly for your sins past; have a lively and stedfast faith in Christ our Saviour; amend your lives, and be in perfect charity with all men; so shall ye be meet partakers of mysteries. And above all things of all things, Judge of all men; ye must give most humble and We acknowledge and bewail our hearty thanks to God, the Father, manifold sins and wickedness, the Son, and the Holy Ghost, for Which we, from time to time, the redemption of the world by most grievously have committed, the death and passion of our Sa- By thought, word, and deed, Aviour Christ, both God and man; gainst thy Divine Majesty, Prowho did humble himself, even to voking most justly thy wrath and the death upon the Cross, for us, indignation against us. We do miserable sinners, who lay in dark- earnestly repent, And are heartily ness and the shadow of death; sorry for these our misdoings; that he might make us the chil- The remembrance of them is dren of God, and exalt us to ever- grievous unto us; The burden of lasting life. And to the end that them is intolerable. Have mercy we should alway remember the exceeding great love of our Master, and only Saviour, Jesus Christ, thus dying for us, and the innuinerable benefits which by his precious blood- shedding he hath obtained to us; he hath instituted and ordained holy mysteries, as pledges of his love, and for a conThen shall this general Confession be made, in the name of all those that are minded to receive the holy Communion, by one of the Ministers; both he and all the people kneeling humbly upon their knees, and saying, ALMIGHTY God, Father of our Lord Jesus upon us, Have mercy upon us, most merciful Father; For thy Son our Lord Jesus Christ's sake, Forgive us all that is past; And grant that we may ever hereafter Serve and please thee In newness of life, To the honour and glory of thy Name; Through Jesus Christ our Lord. Amen. This is to us an unfortunate mistranslation; for the original word is" judgment," and this is expressly interpreted of temporal chastisements, sent that we might not incur damnation( see vs. 30, 32); and it is often a needless terror to scrupulous consciences. The right preparation is then laid down( much as in the Catechism) in repentance, faith, and charity with all men; but above all in the true Eucharistic spirit of thankfulness to God" for the redemption of the world by the death and passion of Our Saviour Christ," who" ordained these holy mysteries"" our great and endless comfort." >" to In 1519 it was ordered that where there was frequent Communion, this exhortation might be read once a month. It is now often disused, for the sake of brevity; but such complete disuse is without a vestige of authority, and is a great spiritual loss to the people. IV. THE INVITATION, CONFESSION, ABSOLUTION, AND COMFORTABLE WORDS.- The whole of this section was taken from the Supplemental Service of 1548, and placed in the Prayer Book of 1549, just before the Prayer of Access and the Administration. It was chiefly original, except the Absolution, which was partly taken from the Sarum Missal; but it borrowed some expressions and the use of the Comfortable Words from Hermann's Consultatio. Probably it was composed by Cranmer himself, and is one of the most beautiful specimens of the later forms of prayer. THE INVITATION, taking for granted the preparation of repentance, love, and faith, calls on the Communicants" to draw near," probably in the literal sense of leaving the body of the Church, and coming up into, or near to, the Quirè- a practice still occasionally preserved- and to make confession before God. THE CONFESSION was originally directed to be made in the name of the Communicants," by one of them, or by one of the Ministers, or by the Priest himself, apparently without their joining audibly therein. In 1662( per143 haps in deference to an objection made at the Savoy Conference against public prayer by a layman) it was directed to be said " by one of the Ministers," and by the addition of the final words," and saying"( which in strictness are hardly congruous with the preceding direction), it was made congregational. The Confession itself should be compared with the Confession in the Morning Service. It is perhaps less clear in its distinction of the various phases of sin, and of the three elements of Confession- Confession proper, Prayer for forgiveness and Prayer for grace- which, however, are plainly traceable therein. It lays greater and more emphatic stress on the deep sorrow for sin, the grievousness of its remembrance, and the sense of its intolerable burden, which may be expected to be felt by devout communicants more intensely than by an ordinary congregation; and its general tone is more fervent. THE ABSOLUTION should similarly be compared with the Absolution of the Morning Service. It is, of course, like it in basing all Absolution on the Love of God and His promises in the Lord Jesus Christ, and in making all reception of it conditional on repentance and faith. But it is unlike it( a) in being, like the most ancient forms, Precatory( or Benedictory), not Declaratory;( b) in being special, addressed to the congregation themselves, not to " all who truly repent and unfeignedly believe;( c) in bringing out with great clearness the various elements of God's blessing- the pardon of the guilt and deliverance from the bondage of sin- the strengthening by His grace of all positive goodnessand the consummation of all in the gift of" everlasting life." Like the Confession, it has greater fervency and solemnity of tone, than that of the Morning Service. THE COMFORTABLE WORDS.The first is original, the others are taken from Hermann's Consultatio, which interweaves them in a long exhortation, and adds John iii. 35 and Acts x. 43. THE COMMUNION. T Then shall the Priest( or the Bishop, being present,) stand up, and turning himself to the people, pronounce this Absolution. ly Father, who of his great mercy hath promised forgiveness of sins to all them that with hearty repentance and true faith turn unto him; Have mercy upon you; pardon and deliver you from all your sins; confirm and strengthen you in all goodness; and bring you to everlasting life; through Jesus Christ our Lord. Amen. Hear also what Saint Paul saith. This is a true saying, and worthy of all men to be received, That Christ Jesus came into the world to save sinners. 1 Tim. i. 15. Hear also what Saint John saith. If any man sin, we have an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. 1 St. John ii. 1. T Then shall the Priest say, Hear what comfortable words our Saviour Christ saith unto all BECAUSE thou didst give Jethat truly turn to him. sus Christ thine only Son to be born as at this time for us; Priest. Let us give thanks unto our Lord God. Answer. It is meet and right so to do. T Then shall the Priest turn to the Lord's Table, and say, Here shall follow the Proper Preface, according to the time, if there be any specially appointed: or else immediately shall follow, So God loved the world, that he gave his only- begotten Son, to the end that all that believe in him should not perish, but have everlasting life. St. John iii. 16. COME unto me all that travail who, by the operation of the Holy and are heavy laden, and I was very man of the will refresh you. St. Matth. xi. 28. substance of the Virgin Mary his mother; and that without spot of sin, to make us clean from all sin. Therefore with Angels,& c. Upon Easter- day, and seven days after. BUT UT chiefly are we bound to Resurrection of thy Son Jesus praise thee for the glorious Christ our Lord: for he is the very Paschal Lamb, which was offered for us, and hath taken away the sin of the world; who by his death hath destroyed death, and by his rising to life again hath restored to us everlasting life. Therefore with Angels,& c. After which the Priest shall proceed, saying, Lift up your hearts. Answer. We lift them up unto THROUGH thy most dearly Upon Ascension- day, and seven days after the Lord. beloved our Lord; who after his most glorious Resurrection manifestly appeared to all his Apostles, and in their sight ascended up into heaven to prepare a place for us; that where he is, thither we might alglory. Therefore with Angels,& c. so ascend, and reign with him in T is very meet, right, and our IT bounden duty, that we should at all times, and in all places, give thanks unto thee, O Lord,* Holy Upon Whit- sunday, and six days after. Father, Almighty, Everlasting THROUGH Jesus Christ our God. Lord; to whose most true promise, the Holy Ghost came down as at this time from These words[ Holy Father] must be omitted on Trinity- Sunday. TH THEREFORE with Angels and Archangels, and with all the company of heaven, we laud and magnify thy glorious Name; evermore praising thee, and saying, Holy, holy, holy, Lord God of hosts, heaven and earth are full of thy glory: Glory be to thee, O Lord most High. Amen. 143 Proper Prefaces. Upon Christmas- day, and seven days after. As they now stand, the two from the lips of Our Lord simply imply His own love to those who travail and are heavy laden" with the burden of sin and sorrow, but dwell emphatically on the love to the whole world of the Father, who sent His Son to give eternal life to all who believe on Him. The two, on the other hand, from the writings of the Apostles, naturally bring out more expressly Our Lord's Salvation, St. Paul dwelling on His past Atonement on Earth, St. John on His present intercession in Heaven. Our Lord looks directly to the Father; His Apostles to the Father through Him. V. THE GREAT EUCHARISTIC THANKSGIVING.- The next portion of the Service, which is especially the great offering of Thanksgiving, is in substance of immemorial antiquity; and it is notable that we pass to it from what is comparatively modern without the slightest sense of break or jar of tone. It may also be observed that ( as in the Morning Service) the Absolution is naturally followed by a burst of Thanksgiving. The Sursum Corda," Lift up your hearts," the solemn Thanksgiving, and the Ter Sanctus, or Angelic Hymn, are found in substance in all extant Liturgies of the East and the West, and may with confidence be traced almost up to the Apostolic age. As a rule, especially in the Eastern Liturgies, the Thanksgiving is far longer, and generally of great fulness and beauty. THE SURSUM CORDA.- This exhortation of the Priest to lift up the heart in thanksgiving to God, and its response of acceptance by the people, are found in verbal identity in all the Ancient Liturgies. They express one great characteristic of the whole Service, that it is a representation on Earth of the pleading of the great Sacrifice by Our Lord in Heaven; in which, therefore," in heart and mind we thither ascend, and with Him continually dwell." THE THANKSGIVING opens with a declaration of the" meetness and the" bounden duty," even >> 144 in such a world as this, and by sinners such as we are, of " thanksgiving at all times and in all places( comp. Phil. iv. 4-7). Only in the knowledge of the conquest of sin and death can such a declaration be reasonable.( In this we may note a slight mistranslation of the original, which should run," Holy Lord, Almighty Father, Everlasting God," noting the two great Attributes of Sovereign Holiness and Almighty Love in the Eternity of the Godhead.) THE PROPER PREFACES mark out in the great Festivals tie chief acts of the Manifestation of the Godhead in Humanitythe Incarnation, the Resurrection, the Ascension, the Descent of the Holy Ghost- and then sum up all in the adoration of the Godhead in itself in the Holy Trinity. In the Sarum Missal there were also Proper Prefaces for Epiphany, Ash Wednesday and Lent, Festivals of Apostles and Evangelists, and Festivals of the Blessed Virgin; and the Trinity Preface was continued on all the Sundays after Trinity. Of our Proper Prefaces those for Easter Day, Ascension Day, and Trinity Sunday are free translations of the forms in the Sarum Missal, found in the Sacramentaries of Gelasius and Gregory; those for Christmas and Whitsunday were composed in 1549. The Preface for CHRISTMAS DAY dwells, first, on the twofold Nature of Our Lord, as " conceived of the Holy Ghost, born of the Virgin Mary;" and next on the sinlessness of His Nature, as a condition of the Atonement, which makes us " clean from all sin." The Preface for EASTER DAY ( quoting from 1 Cor. v. 7& John i. 29) describes Our Lord as the true Passover," the Lamb that taketh away the sin of the world," and goes on more fully to declare His passion as the destruction by death of the power of death, and His resurrection as the restoration to man of the eternal life, which is the" Image of God" in him( comp. Rom. iv. 24, 25; Heb. ii. 14, 15). THE COMMUNION. heaven with a sudden great sound, as it had been a mighty wind, in the likeness of fiery tongues, lighting upon the Apostles, to teach them, and to lead them to all truth; giving them both the gift of divers languages, and also boldness with fervent zeal constantly to preach the Gospel unto all nations; whereby we have been brought out of darkness and error into the clear light and true knowledge of thee, and of thy Son Jesus Christ. Therefore with Angels,& c. Upon the Feast of Trinity only. W not one only Person, but HO art one God, one Lord; three Persons in one Substance. For that which we believe of the glory of the Father, the same we believe of the Son, and of the Holy Ghost, without any difference or inequality. Therefore with Angels,& c. 1 After each of which Prefaces shall immediately be sung or said, Archangels, and with all the company of heaven, we laud and magnify thy glorious Name; evermore praising thee, and saying, Holy, holy, holy, Lord God of hosts, heaven and earth are full of thy glory: Glory be to thee, O Lord most High. Amen. Then shall the Priest, kneeling down at the Lord's Table, say in the name of all them that shall receive the Communion this Prayer following. TE do not presume to come Lord, trusting in our own righteousness, but in thy manifold and great mercies. We are not worthy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy: Grant us therefore, gracious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen. When the Priest, standing before the Table, hath so ordered the Bread and Wine, that he may with the more readiness and decency break the Bread before the people, and take the Cup into his hands, he shall say the Prayer of Consecration, as followeth. LMIGHTY God, our heavenA ly Father, who of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the Cross for our redemption; who made there( by his one oblation of himself once offered) a tie, inst the whole world; and full, perfect, and sufficient sacrioblation, for pel command us to continue, a did institute, and in his holy Gosperpetual memory of that his precious death, until his coming again; Hear us, 0 merciful Father, we most humbly beseech thee; and grant that we receiving these thy creatures of bread and wine, according to thy Son our Saviour tution, in remembrance of his death and passion, may be partakers of his most blessed Body and Blood: who, in the same night that he was betrayed, ( a) took Bread;( a) Here the and, when he had Priest is to take given thanks,( b) the Paten into he brake it, and his hands: gave it to his dis-( b) And here ciples, saying, Take, to break the Bread: eat,( c) this is ( c) And here my Body which is to lay his hand you: all the this in remem- Bread. brance of me. Likewise after supper he( d) took( d) Here he is the Cup; and, when to take the Cup he had given into his hand: thanks, he gave it to them, saying, Drink ye all of this; for this ( e) is my Blood( e) And here of the New Testa- to lay his hand ment, which is shed upon every vesfor you and for sel( be it Chalice or Flagon) many for the re- in which there mission of sins: Do is any Wine to this, as oft as ye be consecrated. 144 The Preface for ASCENSION DAY simply proclaims the fact of the Ascension, and then connects this with Our Lord's declaration that" He went to prepare a place for us"( John xiv. 2, 3; comp. Col. iii. 4), and that they who are His should be with Him in glory( John xvii. 24). 66 The Preface for WHITSUNDAY ( less terse and forcible than the rest) recites the Descent of the Holy Spirit at Pentecost, as the fulfilment of Our Lord's promise of the Comforter to teach and guide unto all truth ( John xiv. 26; xvi. 13); then speaks of the gift of divers languages, which appears to have been for ecstatic prayer and praise( see Acts ii. 11, 13; 1 Cor. xiv. 14, 15, 18), and, as distinct from it, the gift of preaching or prophecy"( see 1 Cor. xiv. 3, 4), which was the means of realizing -what the gift of tongues prefigured the universal kingdom 66 of the Lord Jesus Christ. 33 The Preface for TRINITY SUNDAY is merely a declaration of the doctrine of the Holy Trinity, and of the faith which applies it practically to the spiritual relations of the soul to the Three Blessed Persons. The TER SANCTUS( or" Triumphal Hymn")( sometimes called the TRISAGION- a name which is frequently applied to a different Hymn in the Eastern Liturgies) is found in all Eastern and Western Liturgies, with variation in the Prefatory portion. It is a quotation from the Seraphic Hymn of Isaiah vi. 3( repeated also with variations in the Te Deum), with which we may compare Rev. iv. 8. In this glorious Hymn we note( a) the three- fold repetition of" Holy," shadowing forth the Holy Trinity;( b) the address to the Lord of Sabaoth," or 66 Hosts, that is, to God as the King of all His rational creatures; and( c) the declaration, going beyond this, that the whole universe of Heaven and Earth is full of His glory, or( see margin) that" His glory is the fulness of the whole Earth." In most of the ancient forms there is inserted before the last clause," Hosanna in the highest, Blessed is He that com144 a eth in the Name of the Lord." This was omitted in 1552; perhaps as not being a part of what can be said to be sung " with Angels and Archangels.' ( In 1549 the Prefatory portion, " Therefore.... saying," was divided from the Hymn itself, and the direction was given that the " Clerks should sing" the latter; in this following the ancient custom, which gave the Hymn itself to the people- a custom illustrated in the musical settings of the Sanctus. The Rubric has been dropped, but custom still rightly assigns the Preface to the Priest alone, and the Hymn to the Choir and Congregation.) VI. THE CONSECRATION AND RECEPTION.- The PRAYER OF ACCESS( composed in 1549) corresponds more closely to a similar Prayer called" the Prayer of Inclination"( bowing the head) in the Eastern Liturgies, than to anything to be found in the Western forms. It is a Prayer of spiritual preparation, of singular fervency and beauty.( a) In its confession of unworthiness and humility it clearly alludes to the humble saying of the Syrophoenician Woman in Matt. xv. 27, and expresses our trust that God is always" the same God" in that Attribute of perpetual mercy, which is of the essence of Him who" is Love."( b) In its prayer it dwells entirely on the gift in the Holy Communion of PURIFICATION FROM SIN by unity with the Sinless; and, extending this both to body and soul, it connects ( perhaps without distinct theological intention) the purification of our bodies with the partaking of His Body, and the purification of the soul with the partaking of His Blood- the blood being the emblem of the life of the soul itself. THE PRAYER OF CONSECRATION.( On the preceding Rubric see notes on the Rubrics at the opening of the Service.) This Prayer, as composed in 1549, was, still more clearly, modelled upon Eastern rather than upon the old Western forms. For it resembled them, first, in the recital of the work of Redemption by the Atonement; next, in the express Invocation of the Holy Spirit(" with Thy Holy Spirit and Word vouchsafe to bless and sanctify these Thy gifts and creatures of bread and wine, that they may be unto us the Body and Blood of thy most dearly beloved Son Jesus Christ"), not found in Liturgies of the Roman type; lastly, in the general substance of the Prayer of Oblation, which immediately followed the words of Institution. The change of the second of these, and the omission of the last since 1552, has, however, considerably obscured this resemblance.( See Introduction.) 66 The Prayer, as it now stands, consists( a) of a long and striking preamble, bringing out with significant clearness and emphasis" the one Oblation of Christ, as offered once for all," so that in no sense can His propitiatory Sacrifice be repeated in the worship of the Church; and expressing with great completeness the doctrine of the Atonement as being a" full Sacrifice," a perfect Oblation," and an all-" sufficient satisfaction;"( b) of a recital of His command, on which alone the Sacrament depends for its efficacy, to continue" a perpetual memory "> or " memorial," pleading His Sacrifice till He comes again;( c) of the prayer itself, which is very brief and simple," Grant that we.... may be partakers of His most blessed Body and Blood," notable as declaring ( against Transubstantiation) that the consecrated elements are still bread and wine, and yet means of partaking( see 1 Cor. x. 16) of the Body and Blood of Christ;( d) of the recital of the Institution, corresponding very closely with the records of St. Paul and St. Luke( 1 Cor. xi. 2325; Luke xxii. 19, 20)-with rubrical directions( inserted in 1662) for the performance of the manual acts, which may represent the acts of Our Lord Himself at the Institution. In all its parts substantially, and in the last literally, it follows the type traceable through the oldest forms up to primitive times. 144 b THE RECEPTION.( There is no express direction as to the posture of the Priest in receiving, but the intention was probably to include him in the words" all meekly kneeling." In 1662 it was proposed to insert words making this clear, but the proposal was not carried out.) The history of the words of Administration is curious and instructive. The Prayer Book of 1549, following the old praconly," The Body( or Blood)..... tice, had the former clause life," which is of the nature of a Benediction, expressing clearly the gift in the Sacrament of the Body and Blood of Christ, and praying that, according to Our Lord's promise, it may preserve both body and soul( both being redeemed by Him) to eternal life. In 1552 these words were struck out, and for them was substituted the second clause, Take and eat.... thanksgiving;'" Drink.... thankful," which is simply an exhortation to use the blessing of the Sacrament by" feeding on Christ in the heart by faith with thanksgiving." Since 1559, by the union of both, God's part and man's part in the ordinancethe reality of God's gift and the need of man's conscious reception of it through faith- have been brought out in perfect clearness and harmony. In 1549 it was directed that the words," O Lamb of God,& c." ( as in the Litany), should be sung during the reception; and that after it one of a series of sentences from Holy Scripture should be sung as a " PostCommunion." These directions were struck out in 1552, and have never been restored. The Rubrics providing for Consecration of additional Bread and Wine, and for the reverent covering of the Consecrated Elements remaining, were added in 1662. It may be noted that the former, in accordance with the universal custom of the Western Church, implies that for consecration nothing but the recital of the Words of Institution is absolutely necessary. The latter, like the provision for reverent TER consumption after the Service, is significant of the sacredness attaching to that which has been ( C) THE POST- COMMUNION OFFICE. The Lord's Prayer. opening this part of the Service, which is naturally one of Thanksgiving, has, as in the corresponding place in the Morning Service, the Doxology appended to it. In 1549, as in most Ancient Liturgies, both of the East and of the West, the Lord's Prayer was joined with the Consecration Prayer as an integral part of the Consecration. The alteration ( for what reason is unknown) was made in 1552. THE PRAYER OF OBLATION, which follows, was originally subjoined to the Consecration Prayer, and opened thus:" Wherefore, O Lord, Heavenly Father, according to the Institution of Thy dearly beloved Son Jesus Christ, we Thy humble servants do celebrate and make here before Thy Divine Majesty, with these Thy holy gifts, the memorial which Thy Son hath willed us to make; having in remembrance His blessed Passion, mighty Resurrection, and glorious Ascension, rendering unto Thee most hearty thanks for the innumerable benefits procured unto us by the same; entirely desiring Thy Fatherly goodness,"& c. As it then stood, it brought out the whole idea of Sacrifice, closely connecting( after ancient precedent) the" Memorial" of the One Great Sacrifice pleading it before God, with our Eucharistic Sacrifice of praise and thanksgiving, and our Dedicatory Sacrifice of ourselves( see Heb. xiii. 10, 15, 16). This connection is now lost, and the Prayer itself placed less appropriately than in its first position. As it now stands, it has three parts:( a) the" sacrifice of praise and thanksgiving." with prayer for the benefits of His Passion; ( b) the solemn dedication of ourselves, souls and bodies, as a living sacrifice( see Rom. xii. 1), with prayer that we may be perfected by His grace and blessing; ( c) a declaration of our unworthiconsecrated by the word of Christ. Beyond this its significance cannot fairly be pressed. 145 ness, and a prayer that, in spite of it, God will accept this sacrifice as" our bounden duty and service." THE THANKSGIVING PRAYER, which is now an alternative, was originally the only one used here. Composed in 1549, it was partly suggested by the thanksgiving in this part of the Eastern Liturgies, and partly by Hermann's Consultatio. Although less full of meaning than the other, it has a more special appropriateness to this place in the Service. It is( a) thanksgiving to God, describing with great fulness the grace of the Holy Communion in all who have duly received it, considering it both as our spiritual food, and as the pledge of unity with Christ, and therefore of our membership in the Body of Christ now, and of our heirship through His Passion of the eternal kingdom of the hereafter. It is next( b) a prayer that, since we are in the holy fellowship of this unity, God will give us grace to continue in it, and show forth the fruits of it in good works. THE GLORIA IN EXCELSIS was in 1549, after ancient precedent, placed at the beginning of the Service. Its position in the Post- Communion Service is peculiar to the English Office, but has an obvious appropriateness and beauty( ep. Matt. xxvi. 30). This glorious hymn appears to be of Greek origin. It is found in an expanded form in the Apostolical Constitutions of about the 4th century, and with additions, agreeing somewhat with our Te Deum, as the" Morning Hymn" in the Alexandrine MS. of the Greek Testament written in the 5th century. ( There is, indeed, a curious coincidence with its opening words in the thanksgiving of St. Polycarp at his martyrdom.) But its Eucharistic use in full is Western; although the Eastern Liturgy of St. James THE COMMUNION. shall drink it, in remembrance of me. Amen. T Then shall the Minister first receive the Communion in both kinds himself, and then proceed to deliver the same to the Bishops, Priests, and Deacons, in like manner,( if any be present,) and after that to the people also in order, into their hands. all meekly kneeling. And, when he delivereth the Bread to any one, he shall say, Christ, which was given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving. T And the Minister that delivereth the Cup to any one shall say, Christ, which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's Blood was shed for thee, and be thankful. If the consecrated Bread or Wine be all spent before all have communicated, the Priest is to consecrate more according to the Form before prescribed; beginning at[ Our Saviour Christ in the same night,& c.] for the blessing of the Bread; and at [ Likewise after Supper,& c.] for the blessing of the Cup. When all have communicated, the Minister shall return to the Lord's Table, and reverently place upon it what remaineth of the consecrated Elements, covering the same with a fair linen cloth. T Then shall the Priest say the Lord's Prayer, the people repeating after him every Petition. OUR UR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil: For thine is the kingdom, The power, and the glory, For ever and ever. Amen. 145 0 After shall be said as followeth. LORD and heavenly Father, we thy humble servants entirely desire thy fatherly goodness mercifully to accept this our sacrifice of praise and thanksgiving; most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we and all thy whole Church may obtain benefits of his passion. And here Lord, ourselves, our souls and we offer and present unto thee, Ö bodies, to be a reasonable, holy, humbly beseeching thee, that all and lively sacrifice unto thee; we, who are partakers of this holy Communion, may be fulfilled with thy grace and heavenly benedicwe be unworthy, through our manifold sins, to offer unto thee any sacrifice, yet we beseech thee to accept this our bounden duty and service; not weighing our merits, but pardoning our offences, through Jeand with whom, in the unity of sus Christ our Lord; by whom, the Holy Ghost, all honour and glory be unto thee, O Father Almighty, world without end. Amen. Or this. God, we most heartily thank thee, for that thou dost vouchsafe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious Body and Blood of thy Son our Saviour Jesus Christ; and dost assure us thereby of thy favour and goodness towards us; and that we are very members incorporate in the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting kingdom, by the merits of the most precious death and passion of thy dear Son. And we most humbly beseech thee, O heavenly Father, so to assist us with thy grace, that we may continue in that holy fellowship, and do all and the( so- called) Nestorian Liturgy have the opening Scriptural clause. Its Latin form seems as old as Hilary of Poictiers( A.D. 350), and from the 6th century it regularly formed the opening of the Western Liturgies. It may be compared with the Te Deum as being, though with less distinctness and elaborateness, a Hymn, a Creed, and a Prayer.( a) The first paragraph, opening with the Song of the Angels at the Nativity( whence the whole Hymn is often called " the Angelic Hymn"), goes on with accumulated emphasis, not only to praise, bless, worship, glorify God, but above all to thank Him for the manifestation of His glory. In the form given in the Alexandrine MS., this Hymn of Praise, like the Te Deum, is offered explicitly to the Holy Trinity:" O Lord, heavenly King, God the Father Almighty; O Lord, only begotten Son Jesus Christ, and Holy Spirit."( b) The second is a Creed in the form of Prayer addressed to Our Lord Jesus Christ. It dwells on Him in His Nature as the Only begotten Son of God, in His Atonement as the " Lamb of God, taking away the sins of the world," in His Majesty as" sitting at the right hand of God." It prays that He will have mercy upon us and receive our prayer," through His Atonement and Intercession for us in Heaven.( c) The third is a Doxology through Him, as the " only Holy" One, the" only Lord," to the Father, Son, and Holy Ghost in the eternal glory. THE BLESSING( composed in 1549) has again closer parallels in the Eastern Liturgies of Constantinople and Alexandria than in the Western Liturgies. It is ( a) an extended form of the Par Vobiscum, quoted from Phil. iv. 7, praying for Peace in the knowledge of God, in our minds, and the love of God, in our hearts, through His Son Jesus Christ; with( 6) the addition of the ancient form of blessing in the Name of the Holy Trinity. THE OCCASIONAL COLLECTS.The Rubric directing these to be used after the Offertory belongs to 1549; when, if there was no Communion, the Service was to end after the Offertory with Collect and Blessing. It was proposed in 1662 to change it, so as to accord with the subsequent direction in such cases to add the Church Militant Prayer, but this was not done. The Rubric allowing their use at Morning and Evening Prayer was added in 1552. 146 Of these Collects, the first, second, and fourth are translated from the Sarum Use; the rest were composed in 1549. They have no special reference to the Holy Communion. The second and fourth are prayers for God's blessing on life and work; the others refer rather to worship, praying for acceptance of prayer, for the grafting in the soul of the Word( James i. 21), for God's compassion on our infirmity in prayer, and for the grant of all that in prayer is according to His Will. ( D) THE FINAL RUBRICS. ( 1) The first Rubric was inserted in 1552. Previously the Service in such cases was to end with the Offertory, Collect, and Blessing. ( 2) The second and third Rubrics provide with marked emphasis that, even in the smallest Parishes, there shall be no celebration, unless there be communicants to partake with the Priest. A similar provision is found in the Communion of the Sick. The object was to" turn the( Solitary) Mass into a Communion," in accordance with the idea of the original Institution. It was, of course, supposed that, in obedience to the Rubric at the beginning of the Service, due notice would have been given. But the rule is absolute. munion. ( 3) The fourth and eighth Rubrics deal with frequency of ComIt was obviously supposed that, as a rule, the Holy Communion would be celebrated" every Sunday at the least;'" and, indeed, there was in 1549 a Rubric directing that some one of THE COMMUNION. such good works as thou hast prepared for us to walk in; through Jesus Christ our Lord, to whom, with thee and the Holy Ghost, be all honour and glory, world without end. Amen. T Then shall be said or sung, GLORY be to God on high, and in wards men. peace, toWe praise thee, we bless thee, we worship thee, we glorify thee, we give thanks to thee for thy great glory, O Lord God, heavenly King, God the Father Almighty. O Lord, the only- begotten Son Jesu Christ; O Lord God, Lamb of God, Son of the Father, that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, have mercy upon us. Thou that takest away the sins of the world, receive our prayer. Thou that sittest at the right hand of God the Father, have mercy upon us. For thou only art holy; thou only art the Lord; thou only, O Christ, with the Holy most high in the glory of God the Father. Amen. he be T Then the Priest( or Bishop present) shall let them depart with this Blessing. your hearts and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: and the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you and remain with you always. Amen. Collects to be said after the Offertory, when there is no Communion, every such day one or more; and the same may be said also, as often as occasion shall serve, after the Collects either of Morning or Evening Prayer, Communion, or Litany, by the discretion of the Minister. gracious favour, and further us with thy continual help; that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally by THE peace of God, which pass- thy mercy obtain everlasting life; eth our Amen. that, among all the changes and chances of this mortal life, they may ever be defended by thy most gracious and ready help; through Jesus Christ our Lord. Amen. in these our supplications and prayers, and dispose the way of thy servants towards the attainment of everlasting salvation; O lasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern, both our hearts bodies, in the ways of thy laws. and in the works of thy commandments; that through thy most mighty protection, both here and ever, we may be preserved in body and soul; through our Lord and Saviour Jesus Christ. Amen. GANT, we beseech thee, Alwhich we have heard this day with mighty God, that the words, thy grace be so grafted inwardly our outward ears, may through in our hearts, that they may bring forth in us the fruit of good living, to the honour and praise of thy Name; through Jesus Christ our Lord. Amen. 146 PREVENT us, O Lord, in all our doings ALMIGHTY God, the fountain of all wisdom, who knowest our necessities before we ask, and our ignorance in asking; We beseech thee to have compassion upon our infirmities; and those things, which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us, for the worthiness Amen. of thy Son Jesus Christ our Lord. LMIGHTY God, who hast us O to the tions of them that ask in thy Son's Name; We beseech thee mercifully to incline thine ears to us that have made now our prayers the household, which offered the bread and wine for the Communion, should always communicate, so that" the Minister may accordingly solemnize so high and holy mysteries." In all Cathedrals and Collegiate Churches and Colleges, where there are many clergy, it is enjoined on them to communicate at least weekly; for the laity the attendance absolutely enjoined is at" three times in the year, of which Easter to be one: but this is clearly a minimum, not indicating what is desirable or right. Non- communicating membership of the Church was not even contemplated as possible( see Canons xxi. and xxii. of 1604). ( 4) The fifth Rubric was substituted in 1552 for a Rubric enjoining the use of wafer bread," unleavened and round." Its wording" it shall suffice" seems to indicate non- enforcement rather than suppression of the old custom, sanctioned in the older Rubric; and this was certainly the view taken in the Injunctions of 1559 and correspondence thereon. In general practice, however, with some exceptions of late years, the use of" the best wheaten bread" became universal. The use of leavened or unleavened bread is a point of diversity, and has often been a point of controversy, between the Eastern and Western Churches. ( 5) The sixth Rubric was inserted in 1662( borrowed from a Rubric in the Scotch Liturgy of 1637). Previously no distinction was made, and all that remained was given to the curate for his own use. The object was, no doubt, to provide against irreverent use of what has been consecrated to God." But one effect is absolutely to prohibit Reservation of the Consecrated Elements. Reservation is in itself a primitive practice, noticed by Justin Martyr in the 2nd century; and in 1549 it was still allowed( see the Communion of the Sick). The reason of its disuse, and virtual prohibition, in the Church of England is clearly implied in the xxviiith Article:" The Sacrament... was not by the ordinance of Christ reserved, carried about, lifted, or worshipped." ( 6) The seventh Rubric orders that the Bread and Wine, which in old times were offered by individuals, shall be provided by the Parish. ( 7) The eighth refers to the" Easter Offerings" of" all Ecclesiastical duties, accustomably due," to which were often added voluntary gifts. ( 8) The last, dealing with the disposal of the money given at the Offertory, was inserted in 1662. The general objects of the Collection are shown in the Offertory Sentences( which see). The Rubric clearly recognises, in respect of temporalities, the co- ordinate power with the Minister of the Churchwardens, as representatives of the parish. THE DECLARATION ON KNEELING( or" Black Rubric") has a curious and instructive history. The objection to kneeling at the Holy Communion began to manifest itself in 1552, as it was afterwards maintained with singular tenacity by the Puritan party throughout the 16th and 17th centuries. Evidently to meet this, a Declaration was drawn up, and added, by sole authority of the Royal Council, on the flyleaf of most copies of the Prayer Book of 1552. It then opened with a statement of the misconstructions put upon Church Order" by ignorance and infirmity," or" by malice and obstinacy," and of the desire out of" brotherly charity" to remove the same; and continued as it now stands, except that, instead of" the Corporal Presence," the" real and essential Presence of Christ's natural flesh and blood," was denied. In 1559 it was dropped, being perhaps regarded as no integral part of the Prayer Book. In 1662- the objection to kneeling still being strongly urged- it was inserted in its present form, with 147 and supplications unto thee; and grant, that those things, which we have faithfully asked according to thy will, may effectually be obTHE COMMUNION. 66 66 tained, to the relief of our necessity, and to the setting forth of thy glory; through Jesus Christ our Lord. Amen. Upon the Sundays and other Holy- days( if there be no Communion) shalt be said all that is appointed at the Communion, until the end of the general Prayer[ For the whole state of Christ's Church militant here in earth] together with one or more of these Collects last before rehearsed, concluding with the Blessing. 66 And there shall be no celebration of the Lord's Supper, except there be a convenient number to communicate with the Priest, according to his discretion. And if there be not above twenty persons in the Parish of discretion to receive the Communion; yet there shall be no Communion, except four( or three at the least) communicate with the Priest. 1 And to take away all occasion of dissention, and superstition, which any person hath or might have concerning the Bread and Wine, it shall suffice that the Bread be such as is usual to be eaten; but the best and purest Wheat Bread that conveniently may be gotten. And in Cathedral and Collegiate Churches, and Colleges, where there are many Priests and Deacons, they shall all receive the Communion with the Priest every Sunday at the least, except they have a reasonable cause to the contrary. And if any of the Bread and Wine remain unconsecrated, the Curate shall have it to his own use: but if any remain of that which was consecrated, it shall not be carried out of the Church, but the Priest and such other of the Communicants as he shall then call unto him, shall, immediately after the Blessing, reverently eat and drink the same. The Bread and Wine for the Communion shall be provided by the Curate and the Church- wardens at the charges of the Parish. TAfter the Divine Service ended, the money given at the Offertory shall be disposed of to such pious and charitable uses, as the Minister and Churchwardens shall think fit. Wherein if they disagree, it shall be disposed of as the Ordinary shall appoint. And note, that every Parishioner shall communicate at the least three times in the year, of which Easter to be one. And yearly at Easter every Parishioner shall reckon with the Parson, Vicar, or Curate, or his or their Deputy or Deputies; and pay to them or him all Ecclesiastical Duties, accustomably due, then and at that time to be paid. WHEREAS it is ordained in this Office for the Administration of the Lord's Supper, that the Communicants should receive the same " kneeling;( which order is well meant, for a signification of our humble " and grateful acknowledgment of the benefits of Christ therein given to all " worthy Receivers, and for the avoiding of such profanation and disorder " in the holy Communion, as might otherwise ensue;) yet, lest the same " kneeling should by any persons, either out of ignorance and infirmity, or " out of malice and obstinacy, be misconstrued and depraved; It is hereby " declared, That thereby no Adoration is intended, or ought to be done, " either unto the Sacramental Bread or Wine there bodily received, or unto any Corporal Presence of Christ's natural Flesh and Blood. For the Sa" cramental Bread and Wine remain still in their very natural substances, " and therefore may not be adored;( for that were Idolatry, to be abhorred " of all faithful Christians;) and the natural Body and Blood of our Saviour " Christ are in Heaven, and not here; it being against the truth of Christ's " natural Body to be at one time in moré placés than one." 147 the important and significant change indicated above. Its statements must be compared with the closing sentences of Art. XXV. and xxviii. 66 As it now stands, it( a) maintains the customary attitude of kneeling, for the sake of due reverence;( b) explains clearly that it is not meant to imply Adoration, either of the Elements, which are still in their very natural substances," or of any Corporal Presence of Christ's natural Flesh and Blood, which are in Heaven,' at the right hand of God.( The phrase" corporal evidently means carnal" or material.") It is only in this Declaration, as originally worded, that the celebrated term" Real Presence" is found in our Prayer Book. Even then the denial was to some extent limited, for it was of real presence of" the natural Body and Blood of Christ." Now this has been withdrawn, and words have been substituted shewing, beyond possibility of misconstruction, that what is denied is a natural and carnal presence. There can be no doubt that the especial reference was to the ordinary belief of the Romish Church; in which, under the shadow of the doctrine of Transubstantiation- in itself a subtle metaphysical theory, intended to rationalize the Eucharistic mysterysuch carnal conceptions have certainly, and very naturally, grown up. But the words are general, and protest against such conceptions under any form. "" 66 66 33 رو INTRODUCTION TO THE BAPTISMAL OFFICES. BAPTISM IN THE CHURCH OF CHRIST.- The Administration of Holy Baptism, like that of the Holy Communion, is, of course, as old as Christianity itself. Starting from the ordinance of Our Lord( Matt. xxviii. 19), we find it recorded, as marking the birth of the Church on the Day of Pentecost( Acts ii. 38-41); its extension to the Samaritans and to the Eunuch, a proselyte of the gate( viii. 12, 16, 36-38); its further extension to the Gentiles, in the person of Cornelius and his friends, even after the outpouring of the Holy Ghost( x. 47, 48), and to the jailor of Philippi, the firstfruits of European Christianity( xvi. 33); and the conversion to the full faith in Christ of those already baptized with the Baptism of St. John( xix. 5). In the Epistles of the New Testament it is accordingly referred to again and again, as a matter of course, as the means of" putting on Christ( Gal. iii. 27), of being dead with Christ and risen with Him"( Rom. vi. 3-11; Col. ii. 12), of being brought into" one body" and" made to drink of one Spirit"( 1 Cor. xii. 13); so that" the doctrine of Baptism is regarded as one of the rudiments of the faith ( Heb. vi. 1, 2), and" One Lord, one faith, one baptism," made the motto of Christian unity( Eph. iv. 5). Everywhere, both historically and doctrinally, it is regarded as the normal condition of entrance on Christian life- the washing"( or font) of regeneration" ( Tit. iii. 5) whereby" we are saved; the new birth of water and the Spirit," for entrance into the kingdom of God( John iii. 5). 66 THE ESSENTIALS OF BAPTISM.- From the beginning the administration of Baptism naturally clothed itself in ritual forms, in addition to the simple essentials of Baptism itself. These essentials are expressly laid down in Matt. xxviii. 19, by the command of Our Lord Himself to" baptize"( with water)" into the Name of the Father, and of the Son, and of the Holy Ghost; and His ordinance was no doubt carried out literally in the Church, from the Day of Pentecost downwards. It is true that in some passages of Holy Scripture Baptism is described as being" into the Name of Jesus Christ"( see Acts ii. 38; viii. 16; x. 48; xix. 5). But there seems little doubt that this phrase simply describes Baptism as an 147 a entrance into the faith in Christ, and into unity with Christ, and through Him with the Godhead; which is actually called the being " baptized into Christ" in such passages as Rom. vi. 3; Gal. iii. 27. For there is no trace of any formula of Baptism, in the East or the West, except Baptism into the Name of the Holy Trinity; and, indeed, in one of these very passages( Acts xix. 2, 3) St. Paul's astonishment at the reply," We have not so much as heard whether there be any Holy Ghost," is expressed in the question, " Into what then were ye baptized?" which is probably an allusion to the Baptismal formula. Round these essential and universal parts of Baptism, as round the Words of Institution in the Holy Communion, there grew up a large variety of solemn and significant ritual. THE GROWTH OF THE RITUAL OF BAPTISM.- But there is not found in the Offices of Baptism anything like that remarkable mingling of substantial unity with independent variation, which has been already referred to in relation to the Offices of Holy Communion. Probably they did not so soon take fixed Liturgical shape; nor was the preservation of common forms deemed of so much importance as in the ministration of the other Sacrament, which is the continual manifestation and means of Christian unity. The earliest account of the Administration of Baptism, as of Holy Communion, is given by Justin Martyr in his First Apology ( c. lxxix.)." We will now"( he says)" relate how we dedicated ourselves to God, having been made new creatures through Christ. As many as are convinced and believe the truth of what we teach and affirm, and undertake to be able to live accordingly, are taught both to pray and with fasting to ask of God remission of past sins, while we join with them in their prayers and in their fast. Then they are led to a place where there is water, and are born again, after the same manner as we ourselves were born again. For they then make their bath in the water in the name of God the Father and Lord of the Universe, and of our Saviour Jesus Christ, and of the Holy Ghost.... For Christ said,' Except ye be born again, ye cannot enter into the Kingdom of Heaven."" In this description we trace( a) a preparation of the Catechumens by instruction; ( b) the use by them, and by the Church with them, of prayer and fasting;( c) a Baptismal Vow;( d) a Baptism( called, as a matter of course, Regeneration") into the Name of the Holy Trinity; the formula being evidently paraphrased by Justin for the instruction of the heathen. These elements are found, with much amplification and variety of expression, in subsequent descriptions of Baptism and later Liturgical forms. Thus in the West in the descriptions of Tertullian, towards the end of the second century, we trace the Preparation of the Catechumens, with prayer and fasting; the solemn renunciation of the Devil; the" responses" of the baptized, no doubt to the questions as to Faith; the thrice repeated Immersion in the Name of the Holy Trinity; and the anointing with consecrated oil. In the East the Catechetical directions of St. Cyril of Jerusalem ( A.D. 347) describe the assembly in the Baptistery, the turning to the West for the solemn renunciation of Satan, the turning to the East for the solemn profession of faith in the Father, Son, and Holy Ghost; the unction preparatory to Baptism, the answer to the questions of faith, the threefold Immersion; the clothing in white garments, and the anointing with the consecrated oil; and the subsequent participation in the Holy Communion. In later times we find a growth of much variety and elaborateness of ceremonial, and of some modifications arising out of that supersession( as a rule) of Adult by Infant Baptism, which gradually arose, when Christianity became a settled and inherited religion, as a natural development from the idea of Baptism and the institution of Christ Himself. But in all cases the principal points of the ritual traceable in these early notices were preserved. 147 b THE THREE SERVICES OF THE SARUM MANUAL.- In the Church of England the administration of Baptism had developed( as in the Sarum Manual) into three distinct Services- the Order of making a Catechumen, the Blessing of the Font, and the Rite of Baptism itself. The principal points in the first of these were the reception of the child with the sign of the Cross, blessing, and prayer; the touching the lips with consecrated salt as the emblem of wisdom and purification; the" exorcism," or adjuration of Satan to give up all attack on the child, now dedicated to God; the Gospel of our Lord's command to bring little children to Him; the touching the child's ears and nostrils with saliva with the word Ephphatha; the recitation of the Lord's Prayer, the Ave Maria, and the Creed; and, finally, the leading the child into the Church, addressing him by name, and bidding him" enter into the Temple of God.' The second Service, after a long opening Litany, proceeded ( much as in the Communion Service) to the Sursum Corda and Thanksgiving, to prayer for the Sanctification of the water, and to pouring oil into the water, as" a conjunction of the water of Baptism and the anointing with the Spirit." The third Service began with the Vow of Renunciation, followed by the anointing; next came the Vow of Faith and the acceptance of Baptism; then the Baptism, with a second anointing, and the putting on of the Chrisom( or white garment) and the placing a lighted taper( emblematic of the light of life) in the child's hands. THE OFFICE OF PUBLIC BAPTISM IN 1549.- Out of these three Services, united and greatly simplified, the Service of 1549 was made; borrowing, however, something, especially in the hortatory portions, from the Consultatio of Hermann, which in its turn borrowed from the" Baptismal Book" of Luther. It differed from our Service somewhat in order; it retained the Exorcism, Anointing, and Chrisom; and it had a separate Service for Blessing of the Font ( at the renewal of the water at least once a month). This Service contained in a more detailed form the Prayers which now precede the actual Baptism in our Service. THE PRESENT SERVICE.- In 1552 the Service was brought substantially into its present form. The separate Blessing of the Font was discontinued. The three Ceremonies of Exorcism, Anointing, and putting on the Chrisom were abolished, probably in deference to the strong desire for simplicity of ritual characteristic of the period. The first of these ceremonies may perhaps have implied some exaggerated conception of the power of Satan over the unbaptized; but the other two were sound and beautiful in their symbolic meaning, and it is hard to conceive that they were liable to superstitious abuse. Still, although of immemorial antiquity, they were undoubtedly non- essential, and the Church was perfectly free to use or disuse them. It is interesting to note that the emphatic declaration of the Regeneration of the child was inserted at this time. As it now stands, the Service may be divided into four parts:( A) THE INTRODUCTION, containing the opening Exhortation and Prayers and the Gospel, with Exhortation and Thanksgiving thereon. ( B) THE BAPTISMAL Vow and solemn acceptance of Baptism by the Sponsors in the name of the child. ( C) THE BAPTISM itself, with prefatory Prayers for the child and for the sanctification of the water, and with the reception by sign of the Cross. ( D) THE POST- BAPTISMAL SERVICE, of Prayer, Thanksgiving, and Admonition to the Sponsors. 147 c THE OFFICE OF PRIVATE BAPTISM, with subsequent Public Reception into the Church, has been naturally determined by the Office of Public Baptism, both in its original form in 1549 and in its subsequent changes. It has, however, gradually assumed greater definiteness of regulation, in respect both of accordance in form with the Public Office, and of direction( introduced in deference to the request of the Puritan party in 1604) that Baptism should be by the lawful Minister," although Lay Baptism is still held valid. THE OFFICE OF PUBLIC BAPTISM OF ADULTS was introduced in 1662, to meet the needs described in the Preface to the Prayer Book. It follows the Office of Baptism of Infants, with certain significant changes( noted at the commencement of the Service itself). THE PRINCIPLES OF THESE SERVICES.- These Services clearly indicate the position which the Church of England, faithfully adhering to ancient tradition, assigns to the Sacrament of Baptism, as the regular entrance upon the CHRISTIAN COVENANT, under the appointment of Christ Himself.( With this exposition may be compared the more explicit and technical declarations of the Catechism and of Articles ix., xv., xvi., xvii.) The details of ritual and doctrine will be noted under the various sections of the Service itself. But it is obvious generally that, as usual, the Service recognises both God's part in the free gift of salvation, and man's part in the acceptance of this gift by faith- in the case of Adults actual faith, in the case of Infants the promise of faith hereafter. Such is the universal character of all Scriptural covenants of God, whether with the individual or the race. The formal covenant of Circumcision among the Israelites, spiritual covenant of Baptism in the Church of Christ, are both striking applications of this universal principle. Thus implying important doctrinal considerations, the Services were naturally objected to on principle by the Puritan party, who would have laid down a different basis of Christian membership. These objections were most distinctly expressed in 1662. In particular it was urged( a) that ministers should not be obliged to baptize the children of the unbaptized or of wicked and ungodly persons;( b) that the declaration of Regeneration should not be pronounced over all," whether they be the children of Christians or not;( c) that Sponsors should not be regularly required, and that the interrogatories of Repentance and Faith should be addressed to the parents. Of these it is clear that the first two touch the fundamental principles of the universal duty of the Church to baptize, and the universal promise of Christ to the baptized; the third is a matter of discipline, setting aside what was undoubtedly a very ancient usage in the Church. But none of the changes desired was conceded; and the refusal of concession defines still more emphatically the positions previously taken up in regard to them. PUBLIC THE OFFICE OF BAPTISM OF INFANTS. ( A) THE INTRODUCTORY PORTION. THE RUBRICS.- The first Rubric up to 1662 had a preamble, reciting the custom in the primitive Church of baptizing as a rule only" at Easter and Whitsuntide"( to which Epiphany was added in the East and in some Western Churches); and expressing a desire to conform to this in spirit, though not in letter, by making Baptism as public as possible. Of the two reasons for such publicity given the latter is the more important; and it may be noted that with neglect of publicity of Baptism imperfect conceptions of Baptismal 147 d doctrine have mostly been associated. At the same time this rule of publicity is not to interfere in any case with the ministration of Baptism in case of necessity. The second Rubric, requiring three Sponsors, was inserted in 1662. The institution of Sponsors is of great antiquity, at least as old as Tertullian( 2nd century). It had a twofold object- in the case of Adult Baptism to testify to the character and sincerity of the candidate, and in the case of Infant Baptism to give additional security for the Christian education of the baptized. But the number required varied; in early days only one was required, afterwards two or more. Our Rubric apparently stereotyped old English custom. In Canon xxix. of 1604 fathers were forbidden to be Sponsors, and none admitted to Sponsorship except communicants. It is, however, universally understood that the provision of Sponsors is not so much a matter of necessity that Baptism is to be refused in default of it. The third Rubric fixes the place of Baptism in the Service after the Second Lesson in the Morning or Evening Prayer- possibly because after the Canticle immediately following the Creed is recited as a public Confession of Christian faith. The Font is directed to be filled afresh for each Baptism. In 1549 it was ordered that the water should be changed once a month, with a special prayer for the sanctification of the water, taken from the old Benedictio Fontis. THE EXHORTATION( after the preliminary question) was composed in 1549, with some suggestions from Hermann's Consultatio. It starts( a) with a declaration of the" original sin"( i.e., the inborn sinfulness) of human nature as it is, which it needs no revelation to teach;( b) then goes on to Our Lord's words to Nicodemus, setting forth regeneration by water and the Spirit' as the condition of entrance into His Kingdom, and therefore as His promise to all who are called into it;( c) on this it bases an invitation to prayer for these blessings- the new nature, the baptism with the Holy Spirit, and the engrafting into Christ's Church- for the child now presented. "" THE PRAYERS.- The former is taken( with free variation) from the Consultatio.( a) It opens with two Scriptural types of Baptism- the passage of Noah and his children through the Flood( see 1 Pet. iii. 20, 21) from the old world of guilt and condemnation to the new world of forgiveness and covenant with God( see Gen. viii. 20- ix. 9), and the passage of Israel through the Red Sea( 1 Cor. x. 1, 2) from the old condition of bondage to the new life of freedom and probation.( b) It then refers to the 148 Baptism of Our Lord( and the outpouring of the Holy Spirit on Him) as by anticipation sanctifying the ordinance, not merely as a symbol of repentance, but as an ordinance for the" washing away of sin."( c) Finally it applies both these types in prayer, that the child " received into the Ark of Christ's Church," like Noah, may, like Israel," pass the waves into the promised land"" of eternal life." ( After this prayer came in 1549 the signing with the sign of the Cross on the forehead and breast.) The latter prayer is translated from the Ordo ad faciendum Catechumenum in the Sarum Manual, where it is addressed directly to Our Lord Jesus Christ. Hence in the preamble the phrases " the Life" of the believers, " the Resurrection of the dead ( see John xi. 25, 26 and xiv. 6). ( a) Looking to the condition of the child for whom it prays, it appeals to God as the help of helplessness, the deliverer from bondage, the life out of deadness of soul now, and out of the deadness of the grave hereafter; and ( b) then pleads earnestly Our Lord's unrestricted promise to prayer( Matt. vii. 7, 8) on behalf of those who now pray, and him for whom they pray. THE MINISTRATION OF PUBLICK BAPTISM OF INFANTS, TO BE USED IN THE CHURCH. T The people are to be admonished, that it is most convenient that Baptism should not be administered but upon Sundays, and other Holy- days, when the most number of people come together; as well for that the Congregation there present may testify the receiving of them that be newly baptized into the number of Christ's Church; as also because in the Baptism of Infants every Man present may be put in remembrance of his own profession made to God in his Baptism. For which cause also it is expedient that Baptism be ministered in the vulgar tongue. Nevertheless,( if necessity so require,) Children may be baptized upon any other day. T And note, that there shall be for every Male- child to be baptized two Godfathers and one Godmother; and for every Female, one Godfather and two Godmothers. When there are Children to be baptized, the Parents shall give knowledge thereof over night, or in the morning before the beginning of Morning Prayer, to the Curate. And then the Godfathers and Godmothers, and the people with the Children, must be ready at the Font, either immediately after the last Lesson at Morning Prayer, or else immediately after the last Lesson at Evening Prayer, as the Curate by his discretion shall appoint. And the Priest coming to the Font,( which is then to be filled with pure Water,) and standing there, shall say, HA ATH this Child been already baptized, or no? TIf they answer, No: Then shall the Priest proceed as followeth. DEARLY beloved, forasmuch as all men are conceived and born in sin; and that our Saviour Christ saith, None can enter into the kingdom of God, except he be regenerate and born anew of Water and of the Holy Ghost; I beseech you to call upon God the Father, through our Lord Jesus Christ, that of his bounteous mercy he will grant to this Child that thing which by nature he cannot nave; that he may be baptized with Water and the Holy Ghost, and received into Christ's holy Church, and be made a lively member of the same. T Then shall the Priest say, Let us pray. AL LMIGHTY and everlasting God, who of thy great mercy didst save Noah and his family in the ark from perishing by water; and also didst safely lead the children of Israel thy people through thereby the aid of all that need, the helper of all that flee to thee for succour, the life of them that believe, and the resurrection of the dead; We call upon thee for this Infant, that he, coming to thy holy Baptism, may receive remission of his sins by spiritual regeneration. Receive him, O Lord, as thou hast promised by thy well- beloved Son, saying, Ask, and ye shall have; seek, and ye shall find; knock, and it shall be opened unto you: So give now unto us that ask; let us that seek tind; open the gate unto us that knock; that this Infant may enjoy the everlasting benediction of thy heavenly washing, and may come to the eternal kingdom which thou hast promised by Christ our Lord. Amen. T Then shall the people stand up, and the Priest shall say, Hear the words of the Gospel, written by Saint Mark, in the tenth Chapter, at the thirteenth Verse. THEY brought young children to Christ, that he should touch them; and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them. 148 Baptism; and by the Baptism of thy well- beloved Son Jesus Christ, in the river Jordan, didst sanctify Water to the mystical washing away of sin; We beseech thee, for thine infinite mercies, that thou wilt mercifully look upon this Child; wash him and sanctify him with the Holy Ghost; that he, being delivered from thy wrath, may be received into the ark of Christ's Church; and being stedfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally he may come to the land of everlasting life, there to reign with thee world without end; through Jesus Christ our BELOVED, ye hear in this Gospel the Lord. Saviour he After the Gospel is read, the Minister shall make this brief Exhortation upon the words of the Gospel. THE GOSPEL( substituting the record of St. Mark for the corresponding passage in St. Matthew ( xix. 13-15) found in the Sarum Manual) is chosen, not from any of the passages bearing directly on Baptism, but from the blessing by Our Lord of little children, as not only fit for His Kingdom, but as being the very types of the spirit which is the condition of entrance into it. For this decisively settles the one question which naturally arises as to Infant Baptism- whether infants are fit to enter by it into covenant with God in Christ- by showing on His own authority that there is no age too early to be within the scope of His salvation and of His grace. In this sense our Article( xxvii.) declares that Infant Baptism" is in any wise to be retained as most agreeable to the Institution of Christ," i.e., as most accordant with the very idea of our covenant with God in Him, on which Baptism is the entrance. For this reason also, no doubt, the practice of Infant Baptism grew up naturally and silently, without any distinct command, gradually superseding ( according to the analogy of Circumcision) the Adult Baptism which was at first the rule. In 1549 before the Gospel the Exorcism," taken from the Sarum Manual, came in. This was an apostrophe to the Evil Spirit to come out of the children whom Christ had called, to remember the judgment pronounced against him, and not to presume to exercise tyranny over them henceforward. It was disused in 1552, being clearly liable to superstitious use as a charm, and at least questionable in what it implies as to the power of Satan over the unbaptized. 66 THE EXHORTATION AND THANKSGIVING. THE EXHORTATION( partly suggested by the Consultatio) is a remarkably simple and beautiful comment on the Gospel. It dwells emphatically on Our Lord's commanding the children to be brought to Him and blessing them on earth, and calls on us to believe without shadow of 149 doubt that He will now similarly from Heaven" embrace the child with the mercy" of justification, and give him by sanctification the eternal( or spiritual) life and the membership of His eternal kingdom. In this He" alloweth"-that is, sanctions- the charitable work of bringing the children to Him in His own appointed way. THE THANKSGIVING( taken almost verbally, from the Consultatio) is for God's call of us and His whole Church, to knowledge of His grace, i.e., His Love and Mercy, and accordingly to faith in Him. It then passes into prayer for ourselves that we may grow in this calling, and for the child that by regeneration he may be brought into it. In the Prayer Book of 1549 the Exhortation ended with an invitation to recite, in token of our Christian membership, the Lord's Prayer and the Creed, which accordingly intervened between it and the Thanksgiving. ( B) THE BAPTISMAL VOW. The solemn vow of Renunciation of Sin( and Satan) and of Profession of Faith is traceable from the earliest times in the Baptismal Service, varying only in form and detail. Justin Martyr( see Introduction) describes to the heathen the " Self- dedication" of the Christian before Baptism." They who are convinced and believe the truth, and promise to be able to live accordingly, are taught to pray and with fasting to ask God for remission of past sins, while we join with them... Then they are regenerated, after the same manner as we ourselves were regenerated." It denoted, of course, the entrance by man on the Covenant with God, to which he has been called by His Grace through the Lord Jesus Christ. THE EXHORTATION accordingly marks emphatically this idea of Covenant. It bids us believe that God's part in that Covenant, preceding in the infant all conscious action of his own, will be most assuredly done, in remis PUBLICK BAPTISM OF INFANTS. commanded the children to be brought unto him; how he blamed those that would have kept them from him; how he exhorteth all men to follow their innocency. Ye perceive how by his outward gesture and deed he declared his good will toward them; for he embraced them in his arms, he laid his hands upon them, and blessed them. Doubt ye not therefore, but earnestly believe, that he will likewise favourably receive this present Infant; that he will embrace him with the arms of his mercy; that he will give unto him the blessing of eternal life, and make him partaker of his everlasting kingdom. Wherefore we being thus persuaded of the good will of our heavenly Father towards this Infant, declared by his Son Jesus Christ; and nothing doubting but that he favourably alloweth this charitable work of our's in bringing this Infant to his holy Baptism; let us faithfully and devoutly give thanks unto him, and say, LMIGHTY and everlasting God, A humble thanks, for that thou hast vouchsafed to call us to the knowledge of thy grace, and faith in thee: Increase this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to this Infant, that he may be born again, and be made an heir of everlasting salvation; through our Lord Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, now and for ever. Amen. Then shall the Priest speak unto the Godfathers and Godmothers on this wise. DEA EARLY heloved, ye have brought this Child here to be baptized, ye have prayed that our Lord Jesus Christ would vouchsafe to receive him, to release him of his sins, to sanctify him with the Holy Ghost, to give him the kingdom of heaven, and everlasting life. Ye have heard also that our Lord Jesus Christ hath promised in his Gospel to grant all these things that ye have prayed for: which promise he, for his part, will most surely keep and perform. Wherefore, after this promise made by Christ, this Infant must also faithfully, for his part, promise by you that are his sureties,( until he come of age to take it upon himself,) that he will renounce the devil and all his works, and constantly believe God's holy Word, and obediently keep his commandments. I demand therefore, DOST thou, in the name of this Child, renounce the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow, nor be led by them? Answer. I renounce them all. Minister. Do OST thou believe in God the Father Almighty, Maker of heaven and earth? And in Jesus Christ his only- begotten Son our Lord? And that he was conceived by the Holy Ghost; born of the Virgin Mary; that he suffered under Pontius Pilate, was crucified, dead, and buried; that he went down into hell, and also did rise again the third day; that he ascended into heaven, and sitteth at the right hand of God the Father Almighty; and from thence shall come again at the end of the world, to judge the quick and the dead? And dost thou believe in the Holy Ghost; the holy Catholick Church; the Communion of Saints; the Remission of sins; the Resurrection of the flesh; and everlasting life after death? Answer. All this I stedfastly believe. Minister. WILT thou be baptized in this faith? Answer. That is my desire. Minister. WILT thou then obediently keep God's holy will and commandments, and walk in the same all the days of thy life? Answer. I will. Then shall the Priest say, OMERCIFUL God, grant that the old Adam in this Child may be so buried, that the new man may be raised up in him. Amen. Grant that all carnal affections may die in him, and that all things belonging to the Spirit may live and grow in him. Amen. Grant that he may have power and strength to have victory, and to triumph, against the devil, the world, and the flesh. Amen. Grant that whosoever is here dedicated to thee by our office and ministry may also be endued with heavenly virtues, and everlastingly rewarded, through thy mercy, O blessed Lord God, who dost live, and govern all things, world without end. Amen. ALMIGHTY, everliving God, whose Jesus Christ, for the forgiveness of cur sins, did shed out of his most precious side both water and blood; and gave commandment to his disciples, that they should go teach all nations, and baptize them In the Name of the Father, the Son, and the Holy Ghost; Regard, we beseech thee, the supplications of thy congregation; sanctify this Water to the mystical washing away of sin; and grant that this Child, now to be baptized therein, may receive the ful149 C. sion of sins, in the gift( in germ) of sanctification, and in the reception to membership of the Kingdom of Heaven. It then bids the Sponsors promise for the child, until he come of age to take the promise on himself, that he will do man's part in this covenant, as being his bounden duty and his highest happiness. In the form of their answers their impersonation of the child himself is so distinctly marked, that it was made ground of objection at the Savoy Conference; and( till 1662) this was even more striking, because the words" in the name of this child" were not found. The whole marks distinctly the conditionality of growth in the sanctifying grace of Baptism in all who come to age of freedom and responsibility. 33 THE RENUNCIATION. ancient times this renunciation was simply of Satan, made with a picturesque vividness by turning to the West as the region of darkness, and crying out in three separate utterances," Irenounce thee, Satan,' and thy works," " and thy pomp and worship." A similar three- fold division of the answer in relation to the devil, the world, and the flesh was preserved in the Service of 1549. But in this later form we. have a fuller conception of the evil to be renounced; for by " the devil and his works( see 1 John iii. 8) we understand evil in itself; by" the world," the temptations to evil from without; by" the flesh," the proneness to evil through lusts within. The three describe, not different classes of sins, but different aspects of sin as such. "" 1 150 In THE PROFESSION OF FAITH.In the ancient Services this profession was made in similar form, turning to the East, as the region of light, and answering separate interrogations, in relation to each Article or group of Articles successively. The three- fold question and answer corresponding to the three paragraphs of the Creed were preserved in 1549. The substance of the Apostles' Creed is, indeed, first found in early Latin writers under the form of answers to these successive questions- the Creed itself thus originating in Baptismal Profession, but being handed down by oral tradition, and not committed to writing( comp. 1 Pet. iii. 21). It is, of course, understood that the faith professed is not merely the Credo Deum, the belief of the intellect that God is, nor even the Credo Deo, the belief that His Revelation in Christ is true, but the Credo in Deum, the belief of heart as well as mind, throwing the whole soul in trust upon God in Christ. THE VOW OF OBEDIENCE is not found in the ancient forms, nor was it introduced into our Service till 1662. It is, of course, implied in the Vow of Renunciation in its full scope, for it is but the positive side of the duty there implied. So in the Catechism the requisites for Baptism, covering the whole of the Baptismal Vow, are given simply as " Repentance and Faith." But here, as in the earlier part of the Catechism, it is thought well to bring it out explicitly; in order to remind men that renunciation of sin is best carried out, not by mere watching and striving against sin, but by the additional force of positive obedience in love. THE ACCEPTANCE OF BAPTISM is intended once more to bring out the need of free adhesion of the soul, under the guiding grace of God, in order to lay hold of His salvation. The child cannot yet make it, but he can put no bar in the way of God's mercy; and, as he grows up, he grows up ( see Catechism) in the thankful acceptance of what has been done and promised for him, and so the grace given him in germ gradually developes to perfection. ( C) THE BAPTISM ITSELF. THE PRAYERS, of which the first is taken in substance from a Gallican Missal, and the second taken in substance from the old Benedictio Fontis, were still used in 1549 as a distinct service at the changing of the water in the Font before any Baptism took place therein. In PUBLICK BAPTISM OF INFANTS. ness of thy grace, and ever remain in the number of thy faithful and elect children; through Jesus Christ our Lord. Amen. T Then the Priest shall take the Child into his hands, and shall say to the Godfathers and Godmothers, Name this Child. And then naming it after them( if they shall certify him that the Child may well endure it) he shall dip it in the Water discreetly and warily, saying, I baptize thee In the Name of the N. • Father, and of the Son, and of the Holy Ghost. Amen. T But if they certify that the Child is weak, it shall suffice to pour Water upon it, saying the foresaid words, Then, all standing up, the Priest shall say to the Godfathers and Godmothers this Exhortation following. N. Father, and of the Son, and of the FORASMUCH as this Child hath proHoly Ghost. Amen. mised by you his sureties to renounce the devil and all his works, to believe in God, and to serve him; ye must remember, that it is your parts and duties to see that this Infant be taught, so soon as he shall be able to learn, what a solemn vow, promise, and profession, he hath here made by you. And that he may know these things the better, ye shall call upon him to hear Sermons; and chiefly ye shall provide, that he may learn the Creed, the Lord's Prayer, and the Ten Commandments, in the vulgar tongue, and all other things which a Christian ought to know and believe to his soul's health; and that this Child may be virtuously brought up to lead a godly and a Christian life; remembering always, that Baptism doth represent unto us our profession; which is, to follow the example of our Saviour Christ, and to be made like unto him; that, as he died, and rose again for us, so should we, who are baptized, die from sin, and rise again unto righteousness; continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue and godliness of living. Then the Priest shall say, receive Child into the VE W congregation of Christ's flock, * and do sign him with the sign of the Cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the devil; and to continue Christ's faithful soldier and servant unto his life's end. Amen. * Here the Priest shall make a Cross upon the Child's forehead. T Then shall the Priest say, SE EEING now, dearly beloved brethren, that this Child is regenerate, and grafted into the body of Christ's Church, let us give thanks unto Almighty God for these benefits; and with one accord make our prayers unto him, that this Child may lead the rest of his life according to this beginning. T Then shall be said, all kneeling; UR Father, which art in heaven, OU Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our tresAs we them that pass against us. And lead us not into temptation; But deliver us from evil. Amen. pleased thee to regenerate this Infant with thy Holy Spirit, to receive him for thine own Child by adoption, and to incorporate him into thy holy Church. And humbly we beseech thee to grant, that he, being dead unto sin, and living unto righteousness, and being buried with Christ in his death, may crucify the old man, and utterly abolish the whole body of sin; and that, as he is made partaker of the death of thy Son, he may also be partaker of his resurrection; so that finally, with the residue of thy holy Church, he may be an inheritor of thine everlasting kingdom; through Christ our Lord. Amen. T Then shall the Priest say, WE yield thee hearty thanks, most merciful Father, that it hath YE T Then shall he add and say, 7E are to take care that this Child be brought to the Bishop to be confirmed by him, so soon as he can say the Creed, the Lord's Prayer, and the Ten Commandments, in the vulgar tongue, and be further instructed in the ChurchCatechism set forth for that purpose. IT IT is certain by God's Word, that Children which are baptized, dying before they commit actual sin, are undoubtedly saved. To take away all scruple concerning the use of the sign of the Cross in Baptism: the true explication thereof, and the just reasons for the retaining of it, may be seen in the xxxth Canon, first published in the Year MDCIV. 150 L 1552 they were shortened and transferred to their present position. The former Prayer, for those about to be baptized, seems in its four petitions to cover the whole area of Christian life;( a) as beginning in the burial with Christ of the old nature and the raising up of the new( see Col. ii. 12);( b) continuing in the constant mortification of the flesh and growth of the things of the Spirit;( c) showing itself in victory over the Devil, the world, and the flesh, which is the fulfilment of the Baptismal Vow; ( d) ending in the being endued ( or clothed) with heavenly perfection in the likeness of Christ ( see 2 Cor. v. 2-4), and in the consequent enjoyment of everlasting bliss in Him. The latter Prayer( correspond ing to the Consecration Prayer in the Communion Service) is for the blessing of God on the ordinance which Christ Himself instituted.( a) In its preamble it has two references, the first mystical( see John xix. 34, 35; 1 John v. 6-8) to the shedding from Our Lord's pierced side both of water and blood, taken clearly as symbolic of the cleansing from sin, not in water only, but in the Atoning Blood of the Saviour; the second plain and practical, to the command given before His Ascension to make all nations His disciples by Baptism in the Name of the Holy Trinity, on which alone our faith in the grace of Baptism rests.( b) Its prayer corresponds to this preamble, for it asks first, that the water may, in virtue of that Atonement, be 66 sanctified to the mystical washing away of sin"( this clause was inserted in 1662), and then that the child to be baptized therein may receive the fulness of the promised grace, and, having received, may so use it, as to remain for ever among God's faithful and elect children. THE BAPTISM, simple as it is in ritual, is in every point significant.( a) The taking the child into the arms of the Priest denotes its being taken 151 from its parents into the arms of Christ's mercy, to be made one with Him.( 6) The giving of the personal name to the child shows that he is now regarded as having a separate individuality in the Covenant of God.( c) The immersion or the pouring on of water signifies the washing away of natural corruption in the blood of Christ.( d) The Baptism" into" ( not" in") the Name of the Holy Trinity signifies the entering into Communion with the Godhead, through unity with Christ our Mediator, by which the child becomes a member of Christ,"" a child of God," elect, and sanctified by the Holy Ghost." The Rubric still directs the old practice of Immersion as the rule, Affusion being permitted in case of weakness of the child. The ancient form was undoubtedly that of Immersion, generally a threefold Immersion ( as directed in the Old Sarum Manual and in the Prayer Book of 1549), which had a far closer accordance with the symbolism both of Burial and Resurrection, and of perfect cleansing of the whole man. This form accorded with Eastern custom: for it the ancient Baptisteries were built. But from comparatively early times, especially in the West, from considerations of climate and convenience, and possibly for the avoidance of scandal, the Affusion of Water, originally supplementary to the Immersion, became a not unfrequent substitute for it; and has gradually come, in despite of old custom and the literal directions of the Rubric, to prevail almost universally. The variation of custom does not touch the essentials of Baptism, which are simply the use of water in the Name of the Holy Trinity. In 1549 two ceremonies were preserved in this place. ( a) The very ancient ceremony of putting on of the White Garment( the" Chrisom") considered as" a token of the innocency which by God's grace in this holy Sacrament THE MINISTRATION OF PRIVATE BAPTISM OF CHILDREN IN HOUSES. T The Curates of every Parish shall often admonish the people, that they defer not the Baptism of their Children longer than the first or second Sunday next after their birth, or other Holy- day falling between, unless upon a great and reasonable cause, to be approved by the Curate. T And also they shall warn them, that without like great cause and necessity they procure not their Children to be baptized at home in their houses. But when need shall compel them so to do, then Baptism shall be administered on this fashion: T First let the Minister of the Parish( or, in his absence, any other lawful Minister that can be procured) with them that are present call upon God, and say the Lord's Prayer, and so many of the Collects appointed to be said before in the Form of Publick Baptism, as the time and present exigence will suffer. And then, the Child being named by some one that is present, the Minister shall pour Water upon it, saying these words; I baptize thee In the Name of the N. the Son, Holy Ghost. Amen. 1 Then, all kneeling down, the Minister shall give thanks unto God, and say, WE yield thee hearty thanks, most merciful Father, that it hath pleased thee to regenerate this Infant with thy Holy Spirit, to receive him for thine own Child by adoption, and to incorporate him into thy holy Church. And we humbly beseech thee to grant, that as he is now made partaker of the death of thy Son, so he may be also of his resurrection; and that finally, with the residue of thy Saints, he may inherit thine everlasting kingdom; through the same thy Son Jesus Christ our Lord. Amen. And let them not doubt, but that the Child so baptized is lawfully and sufficiently baptized, and ought not to be baptized again. Yet nevertheless, if the Child, which is after this sort baptized, do afterward live, it is expedient that it be brought into the Church, to the intent that, if the Minister of the same Parish did himself baptize that Child, the Congregation may be certified of the true Form of Baptism, by him privately before used: In which case he shall say thus, I CERTIFY you, that according to the due and prescribed Order of the Church, at such a time, and at such a place, before divers witnesses I bapChild. But if the Child were baptized by any other lawful Minister, then the Minister of the Parish, where the Child was born or christened, shall examine and try whether the Child be lawfully baptized, or no. In which case, if those that bring any Child to the Church do answer, that the same Child is already baptized, then shall the Minister examine them further, saying, BY whom was this Child baptized? Who was present when this Child was baptized? Because some things essential to this Sacrament may happen to be omitted through fear or haste, in such times of extremity; therefore I demand further of you, With what matter was this Child baptized? With what words was this Child baptized? TAnd if the Minister shall find by the answers of such as bring the Child, that all things were done as they ought to be; then shall not he christen the Child again, but shall receive him as one of the flock of true Christian people, saying thus, I CERTIFY you, that in this case all is well done, and according unto due order, concerning the baptizing of this Child; who being born in original sin, and in the wrath of God, is now, by the laver of Regeneration in Baptism, received into the number of the children of God, and heirs of everlasting life: for our Lord Jesus Christ doth not deny his grace and mercy unto such Infants, but most lovingly doth call them unto him, as the holy Gospel doth witness to our comfort on this wise. St. Mark x. 13. THEY brought young children to should and his disciples rebuked those that brought them. But when Jesus saw it, he was much displeased, and said unto them, Suffer the little children to come unto me, and forbid them not; for of such is the kingdom of God. Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein. And he took them up in his arms, put his hands upon them, and blessed them. 151 42 of Baptism is given to thee, and for a sign whereby thou art admonished as long as thou livest to give thyself to innocency of living." The innocency given is clearly the " putting on Christ" in Baptism( see Gal. iii. 27). ( b) The later, but still ancient ceremony of Anointing( which in the Old Services preceded the putting on of the Chrisom), with the prayer," Almighty God, who hath regenerated thee by Water and the Holy Ghost vouchsafe to anoint thee with the unction of His Holy Spirit and bring thee to the inheritance of everlasting life." Both ceremonies, which, though beautiful and significant, are not essential to Baptism, were abolished in 1552. THE RECEPTION OF THE CHILD.- This ceremony originally preceded Baptism in the old Services and in the Prayer Book of 1549. It was transferred to this place with much appropriateness in 1552. It has no sacramental character, but by a beautiful symbolism it represents two things; first( a) the acknowledgment of the child, as made by Baptism a member of the visible Church of Christ( an" inheritor of the Kingdom of Heaven"); next the solemn dedication of the child, signed in token of allegiance with the Sign of the Cross, to be a soldier under the banner of Christ crucified in the great battle of life. The use of the SIGN OF THE CROSS in this Service is the survivor of many uses( arising out of most natural and ancient custom) in the old Services, as, for example, in Confirmation, Holy Communion, Ordination, Consecration of Churches and Altars, and Extreme Unction. Its retention( as the closing Rubric of this service shows) excited the most vehement protest and opposition of the Puritan party, partly in dislike to all ceremonial, partly in horror of what was supposed to be" Popish;" 152 and it was thought necessary to give in the xxx th Canon of 1604 an elaborate explanation and defence of it on the ground of ancient authority and intrinsic reasonableness. ( D) THE POST- BAPTISMAL SERVICE. This portion of the Service was added in 1552; the Old Services and the Prayer Book of 1549 having nothing after the Baptism except the final Exhortation to the Sponsors. In the use of the Lord's Prayer, with the Thanksgiving following, it is not unlike the PostCommunion Office. "" The opening EXHORTATION declares unhesitatingly that the children brought to Christ according to His ordinance receive the benefits of the Christian Covenant, and are therefore regenerate, as being" grafted into the body of Christ's Church," and so partaking of His Indwelling Presence, which is the Life Eternal. Comp. Art. xxvii., and the equivalent phrase in the Catechism declaring Baptism" a death unto sin and a new birth unto righteousness." It should be noted that REGENERATION( applied to Baptism in Tit. iii. 5) implies, like the natural birth with which it is compared, first, a complete change of condition, by being brought into the Covenant of unity with Christ, and so being justified in His blood; and next, the germ of a new life of grace or sanctification, which is gradually developed with the true humanity of the child, and becomes his in actual energy, only in proportion as he grows up in the faith and repentance of the Baptismal Vow. The phrase is therefore even more applicable to Infant than to Adult Baptism, to which, indeed, the Scriptural word" Resurrection" ( see Rom. vi. 3-11; Col. ii. 12, 13) is more suitable, as implying the passage at once into a fullgrown newness of life. It will be observed that the doctrine of Regeneration implies the need of continual growth, and therefore of periods of Revival after neg PRIVATE BAPTISM OF INFANTS. After the Gospel is read, the Minister shall make this brief Exhortation upon the words of the Gospel. BELOVED, ye hear in this Gospel the words of our Saviour Christ, that he commanded the children to be brought unto him; how he blamed those that would have kept them from him; how he exhorted all men to follow their innocency. Ye perceive how by his outward gesture and deed he declared his good will toward them; for he embraced them in his arms, he laid his hands upon them, and blessed them. Doubt ye not therefore, but earnestly believe, that he hath likewise favourably received this present Infant; that he hath embraced him with the arms of his mercy; and( as he hath promised in his holy Word) will give unto him the blessing of eternal life, and make him partaker of his everlasting kingdom. Wherefore, we being thus persuaded of the good will of our heavenly Father, declared by his Son Jesus Christ, towards this Infant, let us faithfully and devoutly give Then the Priest shall say, thanks unto him, and say the Prayer WE receive this Child into the which the congregation flock, * and do sign him with the sign of the Cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the devil; and to continue Christ's faithful soldier and servant unto his life's end. Amen. OUR Father, which art in heaven, thy Name. dom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. heavenly Father, we give thee humble thanks, that thou hast vouchsafed to call us to the knowledge of thy grace, and faith in thee; Increase this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to this Infant, that he, being born again, and being made an heir of everlasting salvation, through our Lord Jesus Christ, may continue thy servant, and attain thy promise, through the same our Lord Jesus Christ thy Son, who liv and reigneth with thee and the Holy Spirit, now and for ever. Amen. T Then shall the Priest demand the Name of the Child; which being by the Godfathers and Godmothers pronounced, the Minister shall say, OST thou, in the name of this Child, Do renounce the devil and all his works, the vain pomp and glory of this world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow, nor be led by them? Answer, I renounce them all. Minister. OST thou believe in God the Father Almighty, Maker of heaven and DOST earth? And in Jesus Christ his only- begotten Son our Lord? And that he was conceived by the Holy Ghost; born of the Virgin Mary; that he suffered under Pontius Pilate, was crucified, dead, and buried; that he went down into hell, and also did rise again the third day; that he ascended into heaven, and sitteth at the right hand of God the Father Almighty; and from thence shall come again at the end of the world, to judge the quick and the dead? And dost thou believe in the Holy Ghost; the holy Catholick Church; the Communion of Saints; the Remission of sins; the Resurrection of the flesh; and everlasting life after death? Answer. All this I stedfastly believe. Minister. WILT thou then obediently keep God's holy will and commandments, and walk in the same all the days of thy life? Answer. I will. * Here the Priest shall make a Cross upon the Child's forehead. T Then shall the Priest say, SEEING now, dearly beloved brethren, that this Child is by Baptism regenerate, and grafted into the body of Christ's Church, let us give thanks unto Almighty God for these benefits; and with one accord make our prayers unto him, that he may lead the rest of his life according to this beginning. 1 Then shall the Priest say, WE yield thee most hearty thanks, most merciful Father, that it hath pleased thee to regenerate this Infant with thy Holy Spirit, to receive him for thine own Child by adoption, and to incorporate him into thy holy Church, And humbly we beseech thee to grant, that he being dead unto sin, and living unto righteousness, and being buried with Christ in his death, may crucify the old man, and utterly abolish the whole body of sin: and that, as he is made partaker of the death of thy Son, he may also be partaker of his resurrection; so that finally, with the residue of thy holy Church, he may be an inheritor of thine everlasting kingdom; through Jesus Christ our Lord. Amen." 152 Then, all standing up, the Minister shall make this Exhortation to the Godfathers and Godmothers. ligence, and of Conversion in case of wilful neglect or sin. THE LORD'S PRAYER following might perhaps( as in the PostCommunion Office) have appropriately ended with the Doxology, as beginning a Service of Thanksgiving. THE THANKSGIVING again( a) dwells on the Regeneration of the Infant, with its results in the gift of individual sonship to God, and the inclusion in the corporate life of the Church. The gift is absolute, so far as Justification is concerned. Hence the Rubric at the end as to the salvation of baptized Infants. But since actual Sanctification is in those who grow up to consciousness conditional on assent of will, there follows ( b) prayer for the child, first, that he may crucify and mortify the fleshly power of sin ( see Rom. vi. 6; Gal. v. 24; Rom. viii. 13; Col. iii. 5); next, that he may have effectually the new life of positive energy of righteousness( see Rom. vi. 5); lastly, that he may come to the eternal kingdom of Heaven. THE FINAL EXHORTATION to the Sponsors urges their duty in respect of the child; first, to see that he is duly instructed, publicly in the Church by Sermons, and privately in the Creed, Lord's Prayer, and Ten Commandments, as the basis of right Faith, Devotion, and Practice, and in all other needful teaching built upon this foundation: next, to see that he is trained in godliness and virtue by growing into the likeness of Jesus Christ, both by mortification of sin and by positive energy of righteousness; lastly, to take care that in due course he is brought to Confirmation. THE RUBRICS.- The first, as to the Salvation of Infants, was in 1662 transferred to this place from the Preface to the Confirmation Service. It is drawn from a declaration put out in 1536, and published in the Institution of a Christian Man" in 1537. But in its original form it added the words" and otherwise not,' most happily omitted from it in the Prayer Book. The xxx th Canon referred to in the Second Rubric, dwells on the primitive use of the sign of the Cross, and on the insufficiency of the plea of past abuse to take away necessarily the use of what is in itself harmless or good; and then goes on to explain that it is no integral part of the Sacrament, nor held absolutely essential for the reception into the Church. THE OFFICE OF PRIVATE BAPTISM OF INFANTS. THE OPENING RUBRICS.- The first two declare- what was till 1662 embodied in the title of the Service- that Public Baptism, as soon as possible after birth, is the right and normal condition of things, and that Private Baptism is to be allowed only in case of necessity. Even in this case it was constantly opposed by the Puritan party in the Church, and distinctly objected to at the Savoy Conferencethe objection, of course, indicating a very different idea as to the general necessity of Baptism from that which is laid down in the Prayer Book. 153 The Third lays down the regulations for such Private Baptism( a) As to the MINISTER of Baptism.( 1) In the old Sarum Manual it is declared:" It is not lawful for a layman or woman to baptize, except in case of necessity;" but it is added that the Priest is to teach frequently to his people the essentials of Baptism, so that " if necessity present itself, they may know how to baptize Infants in due ecclesiastical form;" and that, if children be baptized by lay BAPTISM OF SUCH AS FORASMUCH as this Child hath promised by you his sureties to renounce the devil and all his works, to believe in God, and to serve him; ye must remember, that it is your parts and duties to see that this Infant be taught, so soon as he shall be able to learn, what a solemn vow, promise, and profession he hath made by you. And that he may know these things the better, ye shall call upon him to hear Sermons; and chiefly ye shall provide, that he may learn the Creed, the Lord's Prayer, and the Ten Commandments, in the vulgar tongue, and all other things which a Christian ought to know and believe to his soul's health; and that this Child may be virtuously brought up to lead a godly and a Christian life; remembering alway, that Baptism doth represent unto us our profession; which is, to follow the example of our Saviour Christ, and to be made like unto him; that, as he died, and rose again for us, ARE OF RIPER YEARS. so should we, who are baptized, die from sin, and rise again unto righteousness; continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue and godliness of living. 1 But if they which bring the Infant to the Church do make such uncertain answers to the Priest's questions, as that it cannot appear that the Child was baptized with Water, In the Name of the Father, and of the Son, and of the Holy Ghost,( which are essential parts of Baptism,) then let the Priest baptize it in the form before appointed for Publick Baptism of Infants; saving that at the dipping of the Child in the Font, he shall use this form of words. THE MINISTRATION OF BAPTISM TO SUCH AS ARE OF RIPER YEARS, AND ABLE TO ANSWER FOR THEMSELVES. TWhen any such persons, as are of riper years, are to be baptized, timely notice shall be given to the Bishop, or whom he shall appoint for that purpose, a week before at the least, by the Parents, or some other discreet persons; that so due care may be taken for their Examination, whether they be sufficiently instructed in the Principles of the Christian Religion; and that they may be exhorted to prepare themselves with Prayers and Fasting for the receiving of this holy Sacrament. DEAL EARLY beloved, forasmuch as all men are I baptize thee In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. 1 And if they shall be found fit, then the Godfathers and Godmothers( the people being assembled upon the Sunday or Holy- day appointed) shall be ready to present them at the Font immediately after the second Lesson, either at Morning or Evening Prayer, as the Curate in his discretion shall think fit. ( and that which is born of the flesh is flesh,) and they that are in the flesh cannot please God, but live in sin, committing many actual transgressions; and that our Saviour Christ saith, None can enter into the kingdom of God, except he be regenerate and born anew of Water and of the Holy Ghost; I beseech you to call upon God the Father, through our Lord Jesus Christ, that of his bounteous goodness he will grant to these persons that which by nature they cannot have; that they may be baptized with Water and the Holy Ghost, and received into Christ's holy Church, and be made lively members of the same. T Then shall the Priest say, Let us pray. ( T And here all the Congregation shall kneel.) T And standing there, the Priest shall ask, whether any of the persons here presented be baptized, or no: If they shall answer, No; then shall the Priest say thus, ALMIGHTY and everlasting God, who of thy great Noah and his family in the ark from perishing by water; and also didst safely lead the children of Israel thy people through the Red Sea, figuring thereby thy holy Baptism; and by the Baptism of thy wellbeloved Son Jesus Christ, in the river Jordan, didst sanctify the element of Water to the mystical washing away of sin; We beseech thee, for thine infinite mercies, that thou wilt mercifully look upon these thy servants; wash them and sanctify them with the Holy Ghost, that they, being delivered from thy wrath, may be received into the ark of Christ's Church; and being stedfast in faith, joyful through hope, and rooted in charity, may so pass the waves of this troublesome world, that finally they may come to the land of everlasting life, there to reign with thee world without end; through Jesus Christ our Lord. Amen. 153 hands with water in the Name of the Holy Trinity, no rebaptism is to take place. These regulations express the principle gradually recognised in the early Church( although not without hesitation and objection, especially in the case of women), that Lay Baptism is to be held irregular but valid.( 2) In the Prayer Book till 1604 the matter was left perfectly open, it being directed that anyone of those present might baptize, without any notice of irregularity in Lay Baptism.( 3) In 1604, on the request of the Puritan party( on this point supported by the King), it was ordered that Baptism should be by the" lawful Minister," and in 1662 this phrase was defined as" the Minister of the Parish, or in his absence any other lawful Minister." But it is made clear by the directions as to conditional rebaptism, and it has, indeed, been legally determined, that this regulation does not invalidate Lay Baptism, but simply establishes the old rule, Fieri non debuit: factum valet. ( b) As to the FORM OF BAPTISM. Till 1662 the direction was simply to" call on God for His grace, and say the Lord's Prayer, if time will suffer," and then to baptize. The present directions were substituted in 1662. For the Collects, directed to be used if time allow, it would probably be best to choose those immediately preceding the Baptism itself in the Office of Public Baptism. The fourth Rubric directs public certificate by the Priest of the Private Baptism by himself, or examination by him into the minister and nature of the Private Baptism. The former of these was directed in 1604; the latter alone was found up to that date. It will be noted that the examination is confined to two pointsevidence of the fact of Baptism, and evidence of Baptism in due form, by water and in the Name of the Holy Trinity. Only in defect of these is conditional Rebaptism allowed. THE OFFICE FOR THE RECEPTION OF THE CHILD.- After the preliminary declaration that all has been" well done and according to true order," and that the Baptism is therefore valid, the Service takes up the Office of Public Baptism at the Gospel, and follows it, generally, to the end, with the verbal changes necessary, and the omission of the Baptism itself and the Prayers immediately preceding. But( perhaps accidentally) it preserves the old place of the Lord's Prayer after the Exhortation on the Gospel, instead of transferring it to the Post- Baptismal Service. Till 1662 the Creed was also recited here, as in the Service of Public Baptism of 1549; and the Service itself was shorter, omitting the signing with the Cross and the declaration of Regeneration. THE OFFICE OF PUBLIC BAPTISM OF ADULTS. The Preface to the Prayer Book in 1662 declares that this Service was inserted because" by the growth of Anabaptism... it is become necessary," ," and" may be useful for the baptizing of Natives in our Plantations and others converted to the faith." It was drawn up by a Committee of Convocation, chiefly by Bishop Griffith of St. Asaph, on the pattern of the Office for Public Baptism of Infants, with the following modifications:( a) The opening Rubric directs notice to be given to the Bishop, or his delegate, that care may be taken to see that the Candidates be( as for Confirmation) duly instructed in the principles of Christianity, and exhorted to prepare themselves by Prayer and Fasting. ( b) The opening Exhortation recognises in them the existence not only of original sinfulness but of actual sin. 154 BAPTISM OF SUCH AS ALMIGHTY and immortal God, the aid of all that need, the helper of all that flee to thee for succour, the life of them that believe, and the resurrection of the dead; We call upon thee for these persons, that they, coming to thy holy Baptism, may receive remission of their sins by spiritual regeneration. Receive them, O Lord, as thou hast promised by thy well- beloved Son, saying, Ask, and ye shall receive; seek, and ye shall find; knock, and it shall be opened unto you: So give now unto us that ask; let us that seek find; open the gate unto us that knock; that these persons may enjoy the everlasting benediction of thy heavenly washing, and may come to the eternal kingdom which thou hast promised by Christ our Lord. Amen. Then shall the people stand up, and the Priest shall say, Hear the words of the Gospel, written by Saint John, in the third Chapter, beginning at the first Verse. THERE was a man of the Pharisees, named Nicodemus, a ruler of the Jews. The same came to Jesus by night, and said unto him, Rabbi, we know that thou art a teacher come from God; for no man can do these miracles that thou doest, except God be with him. Jesus answered and said unto him, Verily, verily I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? Can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit. Marvel not that I said unto thee, Ye must be born again. The wind bloweth where it listeth, and thou hearest the sound thereof; but canst not tell whence it cometh, and whither it goeth: so is every one that is born of the Spirit. After which he shall say this Exhortation following. ВЕ ELOVED, ye hear in this Gospel the express words of our Saviour Christ, that except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. Whereby ye may perceive the great necessity of this Sacrament, where it may be had. Likewise, immediately before his ascension into heaven,( as we read in the last Chapter of Saint Mark's Gospel,) he gave command to his disciples, saying, Go ye into all the world, and preach the Gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned. Which also sheweth unto us the great ARE OF RIPER YEARS. benefit we reap thereby. For which cause Saint Peter the Apostle, when upon his first preaching of the Gospel many were pricked at the heart, and said to him and the rest of the Apostles, Men and brethren, what shall we do? replied and said unto them, Repent, and be baptized every one of you for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is to you and your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words exhorted he them, saying, Save yourselves from this untoward generation. For( as the same Apostle testifieth in another place) even Baptism doth also now save us,( not the putting away of the filth of the flesh, but the answer of a good conscience towards God,) by the resurrection of Jesus Christ. Doubt ye not therefore, but earnestly believe, that he will favourably receive these present persons, truly repenting, and coming unto him by faith; that he will grant them remission of their sins, and bestow upon them the Holy Ghost; that he will give them the blessing of eternal life, and make them partakers of his everlasting kingdom. Wherefore we being thus persuaded of the good will of our heavenly Father towards these persons, declared by his Son Jesus Christ; let us faithfully and devoutly give thanks to him, and say, AL LMIGHTY and everlasting God, heavenly Father, we give thee humble thanks, for that thou hast vouchsafed to call us to the knowledge of thy grace, and faith in thee: Increase this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to these persons, that they may be born. again, and be made heirs of everlasting salvation; through our Lord Jesus Christ, who liveth and reigneth with thee and the Holy Spirit, now and for ever. Amen. T Then the Priest shall speak to the persons to be baptized on this wise: WELL- BELOVED, who are come hither desiring to receive holy Baptism, ye have heard how the congregation hath prayed, that our Lord Jesus Christ would vouchsafe to receive you and bless you, to release you of your sins, to give you the kingdom of heaven, and everlasting life. Ye have heard also, that our Lord Jesus Christ hath promised in his holy Word to grant all those things that we have prayed for; which promise he, for his part, will most surely keep and perform. Wherefore, after this promise made by Christ, ge must also faithfully, for your part, promise in the presence of these your Witnesses, and this whole congregation, that ye will renounce the devil and all his works, and constantly 154 L 5 ( c) The Gospel is John iii. 1-8, the opening of Our Lord's discourse to Nicodemus on Regeneration. ( d) The Exhortation thereon dwells, first, on the declaration of Our Lord; next, on His command to His Apostles in Mark xvi. 16; then on St. Peter's exhortation to Baptism on the Day of Pentecost ( Acts ii. 38-40), and his teaching on Baptism in 1 Pet. iii. 21; and makes our confidence in Our Lord's willingness to receive the candidates dependent on their truly repenting and coming to Him by faith.' ( e) The Baptismal Vow is taken by the Candidates themselves " in the presence of the Sponsors as their witnesses." ( f) The Thanksgiving in the Post- Baptismal Service is altered, so as to resemble the Thanksgiving following the exhortation on the Gospel, except in praying, not that those baptized" may be born again,' but that being born again they may continue God's servants and attain His promises." ( g) The Final Exhortation is addressed, with some modifications, partly to the Sponsors, partly to the newly baptized. 33 The Rubrics after the Service direct that Confirmation shall follow Baptism as soon as may be, so that the newly baptized may be admitted to the Holy Communion; and that the Service shall be used only when those presented shall have come to years of discretion and have been duly instructed, as for Confirmation. Otherwise the Service for Infants is still to be used. THE CATECHISM. ITS MEANING AND HISTORY. To" catechize" is properly to give systematic and rudimentary instruction in any form, and this word is especially applied in ecclesiastical usage to the instruction given to those who are preparing for Adult Baptism or Confirmation. Most frequently it signifies instruction in the form of question and answer; and in this sense it takes two chief forms- first, the drawing out in clearness from the learner's mind by leading questions the knowledge which is already in some degree possessed and imperfectly grasped; and next( as in the" Catechism") the use of a form of set questions and answers committed to memory, as a manual of elementary knowledge, and a basis for further instruction. The nucleus of our Catechism is clearly the Creed, the Lord's Prayer, and the Ten Commandments, taught from time immemorial as the model of Faith, Devotion, and Practice. These were contained in the various" Primers" issued in the Church of England( see Introduction to the Prayer Book), and it was again and again ordered that the parish priests should teach them in English to the people. As composed in 1549, the Catechism ended with the explanation of the Lord's Prayer. It may have been in some slight measure suggested by a Catechism in the Consultatio, but was mainly original. The latter part on the Sacraments, which is more technical and scholastic in form, was added in 1604 at the request of the Puritan Divines in the Hampton Court Conference, and is said to have been composed by Bishop Overall. It is perhaps fitter for those who are actually preparing for Confirmation than for young children. SUBSTANCE. The Catechism, as it now stands, falls naturally into the following divisions:( 1) Exposition of the Baptismal Covenant. ( 2) The Creed and its explanation. ( 3) The Ten Commandments and their explanation. ( 4) The Lord's Prayer and its explanation. ( 5) The doctrine of the Sacraments. 155 BAPTISM OF SUCH AS believe God's holy Word, and obediently keep his commandments. T Then shall the Priest demand of each of the persons to be baptized, severally, these Questions following: Question. Do OST thou renounce the devil and all his works, the vain pomp and glory of the world, with all covetous desires of the same, and the carnal desires of the flesh, so that thou wilt not follow, nor be led by them? Answer. I renounce them all. Question. OST thou believe in God the Father Almighty, Maker of heaven and Do And dost thou believe in the Holy Ghost; the holy Catholick Church; the Communion of Saints; the Remission of sins; the Resurrection of the flesh; and everlasting life after death? Answer. All this I stedfastly believe. Question. WILT thou be baptized in this faith? Answer. That is my desire. earth? And in Jesus Christ his only- begotten Son our Lord? And that he was conceived by the Holy Ghost; born of the Virgin Mary; that he suffered under Pontius Pilate, was crucified, dead, and buried; that he went down into hell, and also did rise again the third day: N. Father, and of the Son, and of the In the Name of the Holy Ghost. Amen. that he ascended into heaven, and sitteth at the right hand of God the Father Almighty; and from thence shall come again at the end of the world, to judge the quick and the dead? Question. WILT thou then obediently keep God's holy will and commandments, and walk in the same all the days of thy life? Answer. I will endeavour so to do, God being my helper. Then shall the Priest say, OMERCIFUL God, grant that the old Adam in these persons may be so buried, that the new man may be raised up in them. Amen. Grant that all carnal affections may die in them, and that all things belonging to the Spirit may live and grow in them. Amen. Grant that they may have power and strength to have victory, and to triumph, against the devil, the world, and the flesh. Amen. Grant that they, being here dedicated to thee by our office and ministry, may also be endued with heavenly virtues, and everlastingly rewarded, through thy mercy, O blessed Lord God, who dost live, and govern all things, world without end. Amen. ARE OF RIPER YEARS. Christ, for the forgiveness of our sins, did shed out of his most precious side both water and blood, and gave commandment to his disciples, that they should go teach all nations, and baptize them In the Name of the Father, the Son, and the Holy Ghost; Regard, we beseech thee, the supplications of this congregation; sanctify this Water to the mystical washing away of sin; and grant that the persons now to be baptized therein may receive the fulness of thy grace, and ever remain in the number of thy faithful and elect children, through Jesus Christ our Lord. Amen. ALMIGHTY, everliving God, whose most dearly beloved Son Jesus T Then shall the Priest take each person to be baptized by the right hand, and placing him conveniently by the Font, according to his discretion, shall ask the Godfathers and Godmothers the Name; and then shall dip him in the water, or pour water upon him, saying, T Then shall the Priest say. WE E receive this person into the conshall make a Cross upon the person's forehead. gregation of Christ's flock; and do * sign him with the sign * Here the Priest of the Cross, in token that hereafter he shall not be ashamed to confess the faith of Christ crucified, and manfully to fight under his banner, against sin, the world, and the devil; and to continue Christ's faithful soldier and servant unto his life's end. Amen. Then shall the Priest say, SEEING now, dearly beloved brethren, that these persons are regenerate, and grafted into the body of Christ's Church, let us give thanks unto Almighty God for these benefits, and with one accord make our prayers unto him, that they may lead the rest of their life according to this beginning. T Then shall be said the Lord's Prayer, all kneeling. OUR Father, which art in heaven, dom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. 155 WE yield thee humble thanks, O heavenly Father, that thou hast vouchsafed to call us to the knowledge of thy grace, and faith in thee; Increase this knowledge, and confirm this faith in us evermore. Give thy Holy Spirit to these persons; that, being now born again, and made heirs of everlasting salvation, through our Lord Jesus ( I.) EXPOSITION OF THE BAPTISMAL COVENANT. In this it is to be noted( a) that the whole starts not from abstract doctrine, but from the child's own individual consciousness of his Baptismal adoption in Christ, signified by the very his existence of " Christian name;"( b) that in accordance with the whole Scriptural idea of Covenants with God, it begins. with God's blessings actually given to him, and, only after these have been fully explained, dwells on his corresponding duty to God;( c) that it teaches the child simply to accept with thankfulness his share in the Christian Covenant, as given him by the call of God, and to pray to continue therein. The answer N. or M." is va66 riously interpreted. By some it is thought to indicate, as typical names for boys and girls," Nicolas,' ," the patron saint of boys ( see note on December 6th in the Calendar), and Mary." By others it is supposed to be a corruption of the" N." or" NN." ( nomen or nomina in the Latin). This gives perhaps a simpler and easier derivation; but against it is the fact that the use of double Christian names is comparatively late. In the Marriage Service we have now printed M. for the man and N. for the woman; but in all the old editions N.( clearly nomen) is used for both. The statement of the BAPTISMAL BLESSINGS begins with the personal relation of the child to Christ as a" member of Him" ( 1 Cor. xii. 27); that is, as having that close individual unity with Him, which is again and again enforced by different metaphors in Holy Scripture( see John xv. 16; Gal. iii. 27-29; Eph. i. 23; ii. 20 -22,& c.), and which the teaching of the Baptismal Service brings out so plainly. Then from this are made to branch out the two consequent relations to God and Man- the" sonship to God" by adoption in His dear Son( Rom. viii. 14-17; Eph. v. 1, 2), and the 66 inheritance"-that is, participation both present and futureof the Kingdom of Heaven,' which implies the Communion of Saints in all who are made 156 one in the Lord Jesus Christ ( John xvii. 11, 21). In all there is appeal to the spirit of Lovelove to the Saviour, love to Our Father, love to all as brethren in His family- which is naturally characteristic of childhood; and this appeal rightly precedes all consideration of the detailed duties which arise from it. On the BAPTISMAL Vow see the Baptismal Service. It may, however, be here noted that, while full exposition is given of the principles of Faith and Obedience, there is no exposition of the various sins renounced as the works of" the devil, the world, and the flesh." For children there should be knowledge of evil, not as a positive and substantive thing, but simply as the negation of the good which has been positively taught, and brought home to their consciences and hearts. It is sufficient for them to know that " the works of the devil" signify evil in itself- the evil which Christ came to destroy( 1 John iii. 8); that in" the pomps"( the outward show) and the vanity" ( the empty transitoriness)" of the world," so far as it is " wicked," lies temptation from without to" idolatry," by substitution of fear and love of men for fear and love of God; and that " the lusts of flesh" imply temptation from within to negative or positive evil. The BAPTISMAL OBLIGATION is next accepted thankfully as a fact. Such obligation to vows, to which the child has given no consent, is justified, because the vows simply embody his natural duty to God in Christ, and his highest spiritual interest in this world and the next. The Bapsalvation"-a state( that is) tismal condition is a" state of carrying with it justification in and the blood of Jesus Christ, the gift of sanctification, to be realized by conscious acceptance, as soon as such acceptance is possible. ( II.) THE CREED AND ITS EXPLANATION. For the history and substance of the APOSTLES' CREED, see A CATECHISM. Christ, they may continue thy servants, and attain thy promises; through the same Lord Jesus Christ thy Son, who liveth and reigneth with thee, in the unity of the same Holy Spirit, everlastingly. Amen. Then, all standing up, the Priest shall use this Exhortation following; speaking to the Godfathers and Godmothers first. FORASMUCH as these persons have promised in your presence to renounce the devil and all his works, to believe in God, and to serve him; ye must remember, that it is your part and duty to put them in mind, what a solemn vow, promise, and profession they have now made before this congregation, and especially before you their chosen witnesses. And ye are also to call upon them to use all diligence to be rightly instructed in God's holy Word; that so they may grow in grace, and in the knowledge of our Lord Jesus Christ, and live godly, righteously, and soberly in this present world. ( 1 And then, speaking to the new baptized persons, he shall proceed, and say,) AN ND as for you, who have now by Baptism put on Christ, it is your Question. WHAT is your Name? Answer. N. or M. Question Who gave you this Name? Answer. My Godfathers and Godmothers in my Baptism; wherein I was made a member of Christ, the child of God, and an inheritor of the kingdom of A CATECHISM, THAT IS TO SAY, AN INSTRUCTION TO BE LEARNED OF EVERY PERSON, BEFORE HE BE BROUGHT TO BE CONFIRMED BY THE BISHOP. Question. What did your Godfathers and Godmothers then for you? Answer. They did promise and vow three things in my name. First, that I should renounce the devil and all his works, the pomps and vanity of this wicked world, and all the sinful lusts of the flesh. Secondly, that I should believe all the Articles of the Christian Faith. And thirdly, that I should keep God's holy will and commandments, and walk in the same all the days of my life. Question. Dost thou not think that thou art bound to believe, and to do, as they have promised for thee? part and duty also, being made the children of God and of the light, by faith in Jesus Christ, to walk answerably to your Christian calling, and as becometh the children of light; remembering always that Baptism representeth unto us our profession; which is, to follow the example of our Saviour Christ, and to be made like unto him; that as he died, and rose again for us; so should we, who are baptized, die from sin, and rise again unto righteousness; continually mortifying all our evil and corrupt affections, and daily proceeding in all virtue and godliness of living. Answer. Yes verily; and by God's help so I will And I heartily thank our heavenly Father, that he hath called me to this state of salvation, through Jesus 156 It is expedient that every person, thus baptized, should be confirmed by the Bishop so soon after his Baptism as conveniently may be; that so he may be admitted to the holy Communion. If any persons not baptized in their infancy shall be brought to be baptized before they come to years of discretion to answer for themselves; it may suffice to use the Office for Publick Baptism of Infants, or( in case of extreme danger) the Office for Private Baptism; only changing the word [ Infant] for[ Child or Person] as occasion requireth. Christ our Saviour. And I pray unto God to give me his grace, that I may continue in the same unto my life's end. Catechist. Rehearse the Articles of thy Belief. Answer. I BELIEVE in God the Father Almighty, Maker of heaven and earth. And in Jesus Christ his only Son our Lord, Who was conceived by the Holy Ghost, Born of the Virgin Mary, Suffered under Pontius Pilate, Was crucified, dead, and buried, He descended into hell; The third day he rose again from the dead, He ascended into heaven, And sitteth at the right hand of God the Father Almighty; From thence he shall come to judge the quick and the dead. I believe in the Holy Ghost; The holy Catholick Church; The Communion of Saints; The Forgiveness of sins; The Resurrection of the body; And the Life everlasting. Amen. Question. What dost thou chiefly learn in these Articles of thy Belief? Answer. First, I learn to believe in God the Father, who hath made me, and all the world. Morning Service. It is naturally used in the Catechism, as containing in the simplest and most easily intelligible form the rudiments of Christian faith; and it is for the child the key and guide to the study of Holy Scripture. In the EXPLANATION we may again note( a) the personal individuality of view, impressed on the child, in relation to Creation, Redemption, and Sanctification; ( b) the confidence with which, as born again in Baptism, the child is taught to claim for himself Redemption, Election( to Christian privilege), and Sanctification this confidence of tone according exactly with the declarations of the Baptismal Service; ( c) the omission of all reference ( unless it be implied in the words " elect people of God") to the last Articles on the Church and its privileges probably as involving subjects too abstract and general for childish comprehension. ( III.) THE TEN COMMANDMENTS AND THEIR EXPLANATION. The TEN COMMANDMENTS are given according to the version in the narrative of Exodus xx., with which may be compared the remarkable variations of the version of Deut. v. 6-21. It has been held by many authorities that the" Commandments written on the tables of stone" were the Commandments themselves, without the explanations and reasons given, as in the Second, Third, Fourth, and Fifth Commandments.( In this shorter form they were quoted in 1549.) By revelation in the Commandments God reveals Himself not in His Omnipotence, but in His essential Righteousness, binding together for ever Religion and Morality. By the preface claiming obedience in virtue of His deliverance of the people, He reveals Himself as a God of Love and Mercy. The division made- of the first four and the last six Commandments- is the old Hebrew division, and the division, moreover, corresponding best to the true distinction of subject. In some 157 ancient Christian writers a less accurate division is made, into three for the First table and seven for the Second- the 1st and 2nd Commandments being united in one, and the 10th Commandment divided. In the EXPLANATION may be noted two principles amply sanctioned by Our Lord's teaching in the Sermon on the Mount ( Matt. v. 17-48)-( a) that the generally negative character of the original Commandments is changed into the positive duty, based on love, which is" the fulfilling of the Law"( Rom. xiii. 9, 10);( b) that their scope is extended from actions to words and thoughts, which are identical with actions in essential principle. Thus in the DUTY TOWARDS GOD, the First Commandment, which is the basis of all the rest, is expanded into the" FAITH IN GOD," and, as flowing from this, " the fear and love" of God, " with all the heart, mind, soul, and strength"( see Matt. xxii. 37, 38); the Second, from prohibition of Idolatry, is changed to positive injunction of WORSHIP (" to worship Him, to give Him thanks, to call upon Him"); the Third similarly to positive REVERENCE to" His Holy Name and His Word';' the Fourth ( with remarkable breadth of interpretation) is explained as bidding us to true SERVICE" all the days of our life," both by work and by rest and worshipin this embodying the spirit of the Commandment as distinct from the letter. Again, the DUTY TOWARDS MY NEIGHBOUR opens with a general declaration( preparatory to the special Commandments) of the GOLDEN RULE-" to love my neighbour as myself, and to do to all as I would they should do unto me." Then the Fifth Commandment is extended from parents to all authorities, national, domestic, and spiritual, and made to enjoin the general duty of REVERENCE to all above us; the Sixth Commandment from the extreme act of murder to the LOVE, which forbids all A CATECHISM. Secondly, in God the Son, who hath redeemed me, and all mankind. Thirdly, in God the Holy Ghost, who sanctifieth me, and all the elect people of God. Question. You said, that your Godfathers and Godmothers did promis for you, that you should keep God's Commandments. Tell me how many there be? Answer. Ten. Question. Which be they? Answer. THE same which God spake in the twentieth Chapter of Exodus, saying, I am the Lord thy God, who brought thee out of the land of Egypt, out of the house of bondage. I. Thou shalt have none other gods but me. II. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven above, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them: for I the Lord thy God am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me, and shew mercy unto thousands in them that love me, and keep my commandments. III. Thou shalt not take the Name of the Lord thy God in vain: for the Lord will not hold him guiltless that taketh his Name in vain. IV. Remember that thou keep holy the Sabbath- day. Six days shalt thou labour, and do all that thou hast to do; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do no manner of work, thou, and thy son, and thy daughter, thy man- servant, and thy maid- servant, thy cattle, and the stranger that is within thy gates. and earth, the sea, and all that in them is, and rested the seventh day; wherefore the Lord blessed the seventh day, and hallowed it. V. Honour thy father and thy mother, that thy days may be long in the land which the Lord thy God giveth thee. VI. Thou shalt do no murder. VII. Thou shalt not commit adultery. VIII. Thou shalt not steal. IX. Thou shalt not bear false witness against thy neighbour. X. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, nor his maid, nor his ox, nor his ass, nor any thing that is his. Question. What dost thou chiefly learn by these Commandments? Answer. I learn two things: my duty towards God, and my duty towards my Neighbour. Question. What is thy duty towards God? Answer. My duty towards God, is to believe in him, to fear him, and to love him with all my heart, with all my mind, with all my soul, and with all my strength; to worship him, to give him thanks, to put my whole trust in him, to call upon him, to honour his holy Name and his Word, and to serve him truly all the days of my life. Question. What is thy duty towards thy Neighbour? Answer. My duty towards my Neighbour, is to love him as myself, and to do to all men, as I would they should do unto me: To love, honour, and succour my father and mother: To honour and obey the Queen, and all that are put in authority under her: To submit myself to all my governours, teachers, spiritual pastors and masters: To order myself lowly and reverently to all my betters: To hurt no body by word nor deed: To be true and just in all my dealing: To bear no malice nor hatred in my heart: To keep my hands from picking and stealing, and my tongue from evilspeaking, lying, and slandering: To keep my body in temperance, soberness, and chastity: Not to covet nor desire other men's goods; but to learn and labour truly to get mine own living, and to do my duty in that state of life, unto which it shall please God to call me. Catechist. My good Child, know this, that thou art not able to do these things of thyself, nor to walk in the Commandments of God, and to serve him, without his special grace; which thou must learn at all times to call for by diligent prayer. Let me hear therefore, if thou canst say the Lord's Prayer. Answer. OUT UR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. Question. What desirest thou of God in this Prayer? Answer. I desire my Lord God our heavenly Father, who is the giver of all goodness, to send his grace unto me, and to all people; that we may worship him, serve him, and obey him, as we ought to do. And I pray unto God, that he will send us all things that be needful both for our souls and bodies; and that he will be merciful unto us, and forgive us our sins; and that it will please him to save and defend us in all dangers ghostly and bodily; and that he will keep us from all sin and wickedness, and from our ghostly 157 hurt in deed or in word, all malice and hatred in heart; the Seventh changed from prohibition of Adultery to command of TEMPERANCE, Soberness, and Chastity; the Eighth to prohibition of literal" picking"( pilfering) and stealing, adds the command of truth and JUSTICE in all dealings; the Ninth from the law against deliberate perjury, passes to the TRUTHFULNESS which forbids all" evil- speaking, lying, and slandering; Tenth contrasts with the covetousness forbidden the resolution of CONTENT to hold our own," to learn and labour to get our own living," and" to do our duty in our station," as that" to which God has called us." ( IV.) THE LORD'S PRAYER AND ITS EXPLANATION. For the LORD'S PRAYER see Morning Service. The Opening ADMONITION dwells emphatically on PRAYER, as being for childhood the first means of grace consciously recognised. The EXPLANATION differs much in the fulness of its various parts. Thus( a) it enlarges the address " Our Father which art in Heaven," and dwells on the desire of His needful grace, implied but not expressed in the Prayer itself;( b) briefly summarizes the first three petitions in Worship, Service, and active Obedience, and reduces to the simple" as we ought to do" the suggestive beauty of" On earth as in Heaven;( c) then again interprets the petition" for daily bread as desire of" all things needful"( in this life)" both for our souls and bodies;"( d) simply repeats" Forgive us our sins, but fully explains" Lead us not into temptation" as a prayer for " safety and defence in all dangers( that they may not become temptations to us), expands the simple" Deliverance from evil" into keeping from" sin and wickedness," the Evil One," our ghostly enemy, and" everlasting death" as the fruits of sin; and( e) emphasizes the" Amen as an expression of " trust in God's mercy and goodhess." It is strange that the "" 158 condition of forgiveness(" as we forgive,"& c.) is altogether omitted. ( V.) THE EXPLANATION OF THE SACRAMENTS. ( 1) The DEFINITION OF SACRAMENTS narrows the ancient application of the phrase. In early Christ times it was used with a wide generality of almost any sacred thing, which involved an underlying mysterious signifi>> cance; either including the thing itself as a whole, or only its outward sign and semblance. In our use it is restricted to means of grace in the Church appointed by Christ Himself; but within this limitation it has something of the ancient ambiguity. For it first defines a Sacrament as only the" outward and visible sign of an inward and spiritual grace given to us,' which sign is" ordained of Christ Himself as a means whereby we receive the same grace," and a pledge to assure us thereof;" and yet in the next answer it declares that in a Sacrament there are two parts- both the sign ordained and the grace given. It is in the latter and wider sense that the word Sacrament is almost universally used. Of Sacraments thus defined, it states that there are" Two only as generally"( universally) Of necessary to salvation,"" Варtism and the Supper of the Lord;" thereby placing these two sacred Ordinances of Our Lord Himself alone on a footing of supreme sacredness, refusing to class with them the other " five commonly called Sacraments" in mediæval times, " Confirmation, Penance, Orders, Matrimony, Extreme Unction"( see Art. xxv.). these the Church of England estimates each on its own merits ( as will be seen in the Occasional Services); but declares none " generally necessary to salvation." The Catechism then proceeds on each of the Sacraments to define the outward sign, the spiritual grace given by God, and the spiritual preparation needed for its due reception. A CATECHISM. enemy, and from everlasting death. And this I trust he will do of his mercy and goodness, through our Lord Jesus Christ. And therefore I say, Amen, So be it. Question. HOW TOW many Sacraments hath Christ ordained in his Church? Answer. Two only, as generally necessary to salvation, that is to say, Baptism, and the Supper of the Lord. Question. What meanest thou by this word Sacrament? Answer. I mean an outward and visible sign of an inward and spiritual grace, given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof. Question. How many parts are there in a Sacrament? Answer. Two; the outward visible sign, and the inward spiritual grace. Question. What is the outward visible sign or form in Baptism? Answer. Water; wherein the person is baptized In the Name of the Father, and of the Son, and of the Holy Ghost. Question. What is the inward and spiritual grace? Answer. A death unto sin, and a new birth unto righteousness: for being by nature born in sin, and the children of wrath, we are hereby made the children of grace. Question. What is required of persons to be baptized? Answer. Repentance, whereby they forsake sin; and Faith, whereby they stedfastly believe the promises of God made to them in that Sacrament. Question. Why then are Infants baptized, when by reason of their tender age they cannot perform them? Answer. Because they promise them both by their Sureties; which promise, when they come to age, themselves are bound to perform. Question. Why was the Sacrament of the Lord's Supper ordained? Answer. For the continual remembrance of the sacrifice of the death of Christ, and of the benefits which we receive thereby. Question. What is the outward part or sign of the Lord's Supper? Answer. Bread and Wine, which the Lord hath commanded to be received. Question. What is the inward part, or thing signified? Answer. The Body and Blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper. Question. What are the benefits whereof we are partakers thereby? Answer. The strengthening and refreshing of our souls by the Body and Blood of Christ, as our bodies are by the Bread and Wine. Question. What is required of them who come to the Lord's Supper? Answer. To examine themselves, whether they repent them truly of their former sins, stedfastly purposing to lead a new life; have a lively faith in God's mercy through Christ, with a thankful remembrance of his death; and be in charity with all men. T The Curate of every Parish shall diligently upon Sundays and Holy- days, after the second Lesson at Evening Prayer, openly in the Church instruct and examine so many Children of his Parish sent unto him, as he shall think convenient, in some part of this Catechism. TAnd all Fathers, Mothers, Masters, and Dames, shall cause their Children, Servants, and Apprentices,( which have not learned their Catechism,) to come to the Church at the time appointed, and obediently to hear, and be ordered by the Curate, until such time as they have learned all that is here appointed for them to learn. 158 T So soon as Children are come to a competent age, and can say, in their Mother Tongue, the Creed, the Lord's Prayer, and the Ten Commandments; and also can answer to the other Questions of this short Catechism; they shall be brought to the Bishop. And every one shall have a Godfather, or a Godmother, as a Witness of their Confirmation. And whensoever the Bishop shall give knowledge for Children to be brought unto him for their Confirmation, the Curate of every Parish shall either bring, or send in writing, with his hand subscribed thereunto, the names of all such persons within his Parish, as he shall think fit to be presented to the Bishop to be confirmed. And, if the Bishop approve of them, he shall confirm them in manner following. ( 2) On BAPTISM see the Baptismal Service, and compare Art. xxvii. It may here be noted( a) that in the definition of the grace of Baptism, the technical word " Regeneration" is explained ( from Rom. 4, 11; Eph. ii. 3 -5) as a death unto sin and a new birth unto righteousness, whereby we pass from a fallen condition under God's wrath to ور a state of salvation" under His grace an explanation which sums up with singular complete ness the whole doctrine of Baptism as contained in Holy Scripture;( b) that( owing probably to composition at different times) there is a verbal, though not a real, discrepancy with the earlier part of the Catechism as to the requisites for Baptism; which are here two- Repentance and Faith, whereas in the Baptismal Vow they are three- Renunciation, Faith, and Obedience;( c) that the difficulty as to Infant Baptism is here explicitly recognised and answered, while in the Service it is tacitly set aside by the command of Christ to" suffer the little children to come to Him." ( 3) On the LORD'S SUPPER. see the Service of Holy Communion, and compare Art. xxviii.- xxxi. 158 a It is to be noted here( a) that, instead of the single reference, as in Baptism, to an" inward and spiritual grace," there is a double reference, first, to" the inward part or thing signified" -the Body and Blood of Christ, mystically but really given to us -and next to" the benefits," or grace, which we receive thereby; ( b) that great stress is laid on the real reception of the Body and Blood of Christ by the faithful, i.e., on condition of faith ( comp. Art. xxviii., xxix.);( c) that the spiritual benefits are described practically( and symbolized by the physical effects of the Bread and Wine) as spiritual strength( of edification) and spiritual refreshment( of revival), without the deeper references ( as in the Prayer of Access) to the cleansing by remission of sins, and to the Indwelling of Christ in us;( d) that the requirements laid down for coming to the Holy Table add to the Repentance and Faith, required for Baptism, the active energy of Love, in thankfulness to God and charity to man. The RUBRICS following the Catechism.-( a) The direction for PUBLIC CATECHIZING of Children contemplates strictly only examination in the Catechism; but in practice it has been extended to other examination by question and answer, and may, indeed, be regarded as now developed into the general Catechetical or rudimentary instruction given in any form in Church or School. Till 1662 it was ordered to be given" half an hour before Even Song," so that it need not have gone on, as now, in the presence of the congregation. In 1549 it was to be" once in six weeks at least." Subsequent alterations have enjoined greater frequency. ( b) The order for bringing children to CONFIRMATION till 1662 directed that the Bishop, by himself or by deputy, should" appose, i.e., examine the children, besides requiring the certificate of the Parish clergyman. The age is to be a" competent age," or what is called in the Confirmation Service" years of discretion," that is, of thoughtful distinction between good and evil. It will evidently vary according to character, education, and circumstances, as will also the amount of knowledge- based on the Catechism- which may rightly be required. THE ORDER OF CONFIRMATION. INTRODUCTION. The rite of CONFIRMATION, tracing its origin to the very earliest history of the Church, has yet passed through many variations in its administration and use. ITS FIRST ORIGIN is undoubtedly to be found in the laying on of hands by the Apostles, twice recorded in the Acts( viii. 12-17; xix. 4, 5, 6), and referred to as a well- known practice in Heb. vi. 2. This imposition of hands with prayer, immediately following Baptism, is in both cases described as a means of receiving the gift of the Holy Ghost, and it conveyed the special spiritual gifts of tongues and prophecy. It is not recorded( although it may have taken place) after the great Baptism of the Day of Pentecost; and the account given in Acts viii. 12 indicates that, unlike Baptism, its administration was confined to the Apostles themselves. IN THE EARLY CHURCH, by a natural development from this Apostolic practice, Confirmation was looked upon as a kind of completion of Baptism, administered by the Bishops alone, and considered not as a regeneration, but as a strengthening and confirming of the regeneration of Baptism. The rite of anointing with the consecrated Chrism, which became a regular part of the ordinance, assumed a greater prominence than even the imposition of hands itself, so that the ordinance itself was known as the " Unction"( and the" Seal")- probably connected in thought with the" anointing of Our Lord with the Holy Ghost"( Acts x. 38) following His baptism- and it has been thought that to this name and idea allusions may be traced in Holy Scripture itself( 2 Cor. i. 21; 1 John ii. 20). It continued as a rule immediately to follow Baptism, as, indeed, it still follows it in the Eastern Church. THE DISSOCIATION FROM BAPTISM in the Western Church appears to have been due to two causes. First, the administration of Baptism, originally confined( except in case of emergency) to the great Baptismal Seasons of Easter and Pentecost, and then conducted in the presence and under the direction of the Bishop, was extended to other times, when the Bishop, who alone could confirm, was frequently absent. Secondly, the growth of Infant Baptism, superseding Adult Baptism as the rule of the Church, probably suggested the idea that a rite, which signified establishment in grace, and was even called perfectio, was hardly in a strict sense applicable to the baptized infant. Accordingly we find directions given, in Canons of Councils and otherwise, that those baptized by a deacon or presbyter should be brought to a Bishop to be confirmed, and that bishops should traverse their dioceses at stated intervals for Confirmation; and by degrees the practice of leaving a space of some years between Baptism and Confirmation grew up. Thus dissociated from Baptism, the rite assumed a greater independent importance. It was commonly called a " Sacrament," though never put on a level with the Two great Sacraments, and was used with especial solemnity for the receiving into the Church of those who had been baptized from heretics. SUBSEQUENT HISTORY.- Finally the rite of Confirmation, without losing the prominence of its true ancient idea, as a strengthening by the gift of the Holy Ghost of those who, after being baptized, had grown up to years of discretion, was also used, since the " Church thought fit so to order," for the subsidiary purpose of a 158 b solemn re- dedication of themselves by the baptized, confirming in their own persons the vow taken for them by their Sponsors. It was accordingly ordered that they should first be instructed and examined in the faith, like candidates for Adult Baptism, and that they should publicly renew their vow. The age of Confirmation was still longer delayed with a view to these requisites, and it was ordered that, as a rule, only the confirmed should be admitted to the Holy Communion. This use of the ordinance, however, though of infinite practical value, is still only a secondary use, and a comparatively modern development. In the Medieval Service Books the Service of Confirmation was simple and brief. It included prayer for the sevenfold gifts of the Holy Spirit, and anointing, with the sign of the Cross, and with an appropriate prayer and Benediction. But except in the custom of the elevation of the hands of the Bishop at the opening prayer, the Imposition of hands itself seems, strangely enough, to have disappeared from the Service. In the Prayer Book of 1549 the Imposition of hands was brought once more into its right prominence, the sign of the Cross also retained, but the use of the Chrism( retained in the Baptismal Service) was in this Service discontinued. In 1552 the Service was brought to its present form, excepting the opening Exhortation and question( added in 1662). As it stands, it brings out emphatically the two aspects of the Service- the blessing of God as marked by the imposition of hands ( comp. Gen. xlviii. 9-20; Mark x. 16) expressly associated with the sevenfold gifts of the Spirit, and implying establishment and progress to full- grown Christian character and privilege- and the solemn self- dedication to God by renewal of the Baptismal Vow, trusting in this blessing of God, and opening the soul to receive it." The PREFACE was inserted in 1662, taken in substance from the Rubric of 1549 and the succeeding editions; which Rubric was, however, much fuller in its exposition of the idea of Confirmation, as now administered. For it not only, like our present Preface, recognised the importance of so arranging that those who come to be confirmed may be able intelligently to renew their vow; but it also dwelt on the gift to them of strength and defence against all temptations to sin, and assaults of the world and the devil," as specially seasonable at an age when children" begin to be in danger to fall into sundry kinds of sin.' It was also stated that this custom had the authority of Church practice; and, lest any should be uneasy at the postponement of the rite, it was declared that those who are baptized" have already all things necessary to their salvation, and, if they depart out of this life in their infancy, are undoubtedly saved." 33 The Vow, although it was at all times implied, was first explicitly inserted in with a 150 view to more solemnly impressing on those confirmed the reality and obligation of the Baptismal Covenant. It bears considerable resemblance to a corresponding form in Hermann's Consultatio. The VERSICLES, translated from the old Service, are taken ( as usual) from the Psalms( Ps. exxiv. 7; exiii. 2; cii. 1), expresconfidence, sing successively thanksgiving, and prayer. The PRAYER, also translated from the old Service, and itself of immemorial antiquity, is notable, first( a), as expressing in the clearest terms confidence in the benefits of regeneration and forgiveness, as given in Baptism; next( b), as bringing out the true idea of Confirmation, viz., the" strengthening" and the" increase" of the spiritual life, already implanted, to full maturity; lastly( c), as dwelling on the sevenfold gifts" of the Spirit. The description is quoted from Is. xi. 2, 3, thus referring especially to the outpouring of the Spirit on the" Rod of Jesse," which in measure is THE ORDER OF CONFIRMATION, OR LAYING ON OF HANDS UPON THOSE THAT ARE BAPTIZED AND COME TO YEARS OF DISCRETION. Upon the day appointed, all that are to be then confirmed, being placed, and standing in order, before the Bishop; he( or some other Minister appointed by him) shall read this Preface following. To O the end that Confirmation may be ministered to the more edifying of such as shall receive it, the Church hath DEFEND, O Lord, this thy Child[ or this thy Servant, with thy heavenly grace, that he may continue thine for ever; and daily increase in thy holy Spirit more and more, until he come unto thy everlasting kingdom. Amen. good to none after shall be Confirmed, but such as can say the Creed, the Lord's Prayer, and the Ten Commandments; and can also answer to such other Questions, as in the short Catechism are contained: which order is very convenient to be observed; to the end, that children, being now come to the years of discretion, and having learned what their Godfathers and Godmothers promised for them in Baptism, they may themselves, with their own mouth and consent, openly before the Church, ratify and confirm the same; and also promise, that by the grace of God they will evermore endeavour themselves faithfully to observe such things, as they, by their own confession, have assented unto. T Then shall the Bishop say, Do ye here, in the presence of God, and of this congregation, renew the vow that was in your name at your Baptism; ratifying and confirming the same in your own persons, and acknowledging yourselves bound to believe, and to do, all those things, which your Godfathers and Godmothers then undertook for you? TAnd every one shall audibly answer, I do. The Bishop. OUR help is in the Name of the Lord; and earth. Bishop. Blessed be the Name of the Lord; Answer. Henceforth, world without end. Bishop. Lord, hear our prayers. Answer. And let our cry come unto thee. hand upon the head of every one severally, saying, T Then all of them in order kneeling before the Bishop, he shall lay his T Then shall the Bishop say, The Lord be with you. Answer. And with thy spirit. 1 And( all kneeling down) the Bishop shall add, Let us pray. OUR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. TAnd this Collect. ALMIGHTY and everliving God, who to do those things that be good and acceptable unto thy divine Majesty; We make our humble supplications unto thee for these thy servants, upon whom( after the example of thy holy Apostles) we have now laid our hands, to certify them ( by this sign) of thy favour and gracious goodness towards them. Let thy fatherly hand, we beseech thee, ever be over them; let thy Holy Spirit ever be with them; and so lead them in the knowledge and obedience of thy Word, that in the end they may obtain everlasting life; through our Lord Jesus Christ, who with thee and the Holy Ghost liveth and reigneth, ever one God, world without end. Amen. O ALMIGHTY Lord, and everlasting God, vouchsafe, we beseech thee, to direct, sanctify, and govern, both our hearts and bodies, in the ways of thy The Bishop. Let us pray. ALMIGHTY and everliving God, who laws, and in the works of thy comhast that, thy most mighty protection both here and ever, we may be preserved in body and soul; through our Lord and Saviour Jesus Christ. Amen. these thy servants by Water and the Holy Ghost, and hast given unto them forgiveness of all their sins; Strengthen them, we beseech thee, O Lord, with the Holy Ghost the Comforter, and daily increase in them thy manifold gifts of grace; the spirit of wisdom and understanding; the spirit of counsel and ghostly strength; the spirit of knowledge and true godliness; and fill them, O Lord, with the spirit of thy holy fear, now and for ever. Amen. 1 Then the Bishop shall bless them, saying thus, THE Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be upon you, and remain with you for ever. Amen. 1 And there shall none be admitted to the holy Communion, until such time as he be confirmed, or be ready and desirous to be confirmed. 159 given also to those who are His; but it adds to that description the words" of true godliness,' thus making up the sacred number seven. The three pairs of gifts seem to correspond to the intellectual, the moral, and the devotional aspects of life, and all are clenched by the" spirit of holy fear"( or reverence). THE IMPOSITION OF HANDS.In 1549, after prayer that God would mark them His for ever" by the sign of the Cross, and" confirm and strengthen them by the inward unction of the Holy Ghost," the words of administration were," I sign thee with the sign of the Cross, and lay my hands upon thee, in the Name of the Father and of the Son and of the Holy Ghost;" " the Peace of the Lord abide with you." In 1552 the present form was substituted, which is a Prayer of Benediction for God's defence of the child by His heavenly grace, that he may both continue and increase for ever in His grace till he comes to glory; and is followed by the Dominus Vobiscum. 66 THE AFTER- SERVICE. The LORD'S PRAYER was inserted in 1662, according to the usual plan 159 a of all the Church Services, to open the concluding Prayers. The FIRST COLLECT following, composed in 1549, and suggested by a prayer in the Consultatio, first claims for Confirmation an Apostolic origin, and a symbolic character as a seal of God's favour to His children; and then prays that God's own hand may be over them, and His Spirit always with them, leading them through knowledge and obedience to eternal life. The SECOND COLLECT is one of the Occasional Collects of the Communion Service, having no spécial appropriateness to the Service, except that it dwells on its leading idea of preservation and progress under God's Spirit. The concluding RUBRIC, embodying ancient directions on the subject, lays down as a matter of Church Order, that Confirmation shall precede Holy Communion; but it allows those who are " ready and desirous to be confirmed" at the first available opportunity to come( it would seem provisionally) to the Holy Table. Probably, whenever there is the right spiritual preparation, to admit the unconfirmed to Holy Communion is rather irregular than strictly unlawful. THE OCCASIONAL OFFICES. ALL these, except the Commination Service, are taken with variation and simplification from the Ancient Manual, and they embody the religious consecration of the chief phases of natural life. The Baptismal and Confirmation Services have already hallowed its beginning; the succeeding Services deal with Marriage, Childbirth, Sickness, and Death, thus covering the whole of human life from the cradle to the grave. All, and especially the Burial Service, contemplate a condition of things, in which all Englishmen, being regarded as members of the English Church, were considered as having a right to her ministrations, and as being subject to her authority and discipline. Of these the former condition still remains, but the latter has passed away. Hence, singularly impressive and beautiful as they confessedly are, they are in parts inappropriate to some of those for whom they are still used. THE FORM OF SOLEMNIZATION OF MATRIMONY. The Service is taken in substance from the old Office in the Sarum Manual, omitting the formal Benediction of the Ring, and the special form of the Nuptial Mass immediately following the Service. In the old Service the opening Exhortation, the questions and answers, the words of betrothal, and the words on putting on the ring were always in English. Some of the hortatory portions are borrowed, as usual, from Hermann's Consultatio. There has been no change since 1549, except the omission of the" tokens of spousage, as gold and silver," presented with the ring, and the change into a recommendation of the original order, that the newly married persons should receive the Holy Communion at the time of Marriage. Of all our Services it preserves most of the old substance and form. It divides itself naturally into two parts-( a) the Marriage Service proper, performed in the body of the Church;( b) the succeeding Service at the Holy Table, evidently intended as an introduction to the Holy Communion following. ( A) THE MARRIAGE SERVICE PROPER. On the publication of the BANNS, see Notices after the Creed in the Communion Service. The original direction simply ordered the Banns to be asked, taking the place in the 159 b Service as known. In 1662 the direction was" immediately before the sentences for the Offertory." The present Rubric is in accordance with a later Act of Parliament, which leaves it, however, doubtful whether the direction for publication after the Second Lesson was not intended to apply to the Evening Service only. The alternative to the use of Banns is the LICENCE of the Bishop, ordinary or special, which was evidently intended to be used only under exceptional circumstances. The HOURS OF MARRIAGE are limited( see the lxii. Canon of 1604) to the hours between eight and twelve in the morning; partly, no doubt, to secure publicity and sobriety, partly, perhaps, in view of the administration of the Holy Communion which was to follow. In the following SEASONS marriages were prohibited in the Manual:-( a) Advent to the octave of Epiphany,( 6) Septuagesima to the octave of Easter inclusive,( c) Rogation Sunday to Trinity Sunday. This list includes the chief Festal Seasons and Fasts of the Christian year. The OPENING EXHORTATION. -The first and last sentences are from the old Service, the rest chiefly from the Consultatio. It opens( a) with a very emphatic declaration of the sacredness of Marriage, as belonging to unfallen humanity by Divine Institution( Gen. ii. 24; Matt. xix. 5); hallowed as a type of the mystical union between Christ and His Church( Eph. v. 22-33); honoured( even in its festive aspect) by Our Lord's presence and first miracle at Cana of Galilee( John ii. 1-11); and declared to be" honourable among all men( Heb. xiii. 4). Of these the first and second are the really important points, indicating the position of Marriage in humanity as first created, and as redeemed by Christ, and thus declaring against the excessive admiration of celibacy, which represented marriage as merely a condescension to weak"" 160 ness. In the second part( b) it strikes a lower key, dwelling chiefly on the physical uses of marriage( in words plain- spoken almost to coarseness) before it passes to the higher moral relation of" mutual society, help, and comfort" which it creates. It ends( c) with the final repetition of the charge already given at the publication of the Banns, to declare cause, if there be cause, against the marriage. It thus ( a) leads on to a most solemn adjuration of the same tenour to the persons coming to be married, pronouncing marriage against God's law to be no marriage. The BETROTHAL.- The questions and the words of betrothal are taken almost exactly from the old form, and retain much of the old quaintness of tone. The pledge is first, on both sides, a pledge of mutual love, honour, and support; next, on the man's side, of comfort and protection; lastly, on the woman's, of service and obedience. This pledge St. Paul does not hesitate to hallow as the type of the relation between Christ and the Church, imitating the self- sacrificing love of Christ to the Church, and the free loyalty of the Church to Her Master. In this the man plights" his troth, taking the initiative; the woman" gives" hers in return. ( 6 The woman is" given" in marriage by her father or nearest relative; for according to the old law she was always under some guardianship, and the consent of her guardian was therefore required. For the man there is no such requirement, unless he be under age. The whole breathes exactly the spirit of the teaching of the New Testament; which, while it asserts for woman a complete THE FORM OF SOLEMNIZATION OF MATRIMONY. T First the Banns of all that are to be married together must be published in the Church three several Sundays, during the time of Morning Service, or of Evening Service,( if there be no Morning Service,) immediately after the Second Lesson; the Curate saying after the accustomed manner, I PUBLISH the Banns of Marriage may not lawfully be joined together, let now or else hereafter for ever hold his peace. any of you know cause, or just impediment, why these two persons should not be joined together in holy Matrimony, ye are to declare it. This is the first[ second, or third] time of asking. TAnd if the persons that are to be married dwell in divers Parishes, the Banns must be asked in both Parishes; and the Curate of the one Parish shall not solemnize Matrimony betwixt them, without a Certificate of the Banns being thrice asked, from the Curate of the other Parish. At the day and time appointed for solemnization of Matrimony, the per sons to be married shall come into the body of the Church with their friends and neighbours: and there standing together, the Man on the right hand, and the Woman on the left, the Priest shall say, we together here in the sight of God, and in the face of this congregation, to Join together this Man and this Woman in holy Matrimony; which is an honourable estate, instituted of God in the time of man's innocency, signifying unto us the mystical union that is betwixt Christ and his Church; which holy estate Christ adorned and beautified with his presence, and first miracle that he wrought, in Cana of Galilee; and is commended of Saint Paul to be honourable among all men and therefore is not by any to be enterprised, nor taken in hand, unadvisedly, lightly, or wantonly, to satisfy men's carnal lusts and appetites, like brute beasts that have no understanding; but reverently, discreetly, advisedly, soberly, and in the fear of God; duly considering the causes for which Matrimony was ordained. First, It was ordained for the procreation of children, to be brought up in the fear and nurture of the Lord, and to the praise of his holy Name. Secondly, It was ordained for a remedy against sin, and to avoid fornication; that such persons as have not the gift of continency might marry, and keep themselves undefiled members of Christ's body. Thirdly. It was ordained for the mutual society, help, and comfort, that the one ought to have of the other, both in prosperity and adversity. Into which holy estate these two persons present come now to be joined. Therefore if any man can shew any just cause, why they 1 And also, speaking unto the persons that shall be married, he shall say, I REQUIRE and charge you both, as ye will answer at the dreadful day of judgment when the secrets of all hearts shall be disclosed, that if either of you know any impediment, why ye may not be lawfully joined together in Matrimony, ye do now confess it. For be ye well assured, that so many as are coupled together otherwise than God's Word doth allow are not joined together by God; neither is their Matrimony lawful. TAt which day of Marriage, if any man do alledge and declare any impediment, why they may not be coupled together in Matrimony, by God's Law or the Laws of this Realm; and will be bound, and sufficient sureties with him, to the parties; or else put in a Caution( to the full value of such charges as the persons to be married do thereby sustain) to prove his allegation then the solemnization must be deferred, until such time as the truth be tried. 1 If no impediment be alledged, then shall the Curate say unto the Man, M. WILT thou have this Woman to WI thy wedded wife, to live together after God's ordinance in the holy estate of Matrimony? Wilt thou love her, comfort her, honour, and keep her in sickness and in health; and, forsaking all other, keep thee only unto her, so long as ye both shall live? 1 The Man shall answer, I will. T Then shall the Priest say unto the Woman, N. WILT thou have this Man to thy wedded husband, to live together after God's ordinance in the holy estate of Matrimony? Wilt thou obey him, and serve him, love, honour, and keep him in sickness and in health; and, forsaking all other, keep thee only unto him, so long as ye both shall live? 1 The Woman shall answer, I will. T Then shall the Minister say, Who giveth this Woman to be married to this Man? T Then shall they give their troth to each other in this manner. The Minister, receiving the Woman at her father's or friend's hands, shall 160 spiritual equality( see Gal. iii. 28), yet confirms what nature itself suggests- the subordination of the woman, and the corresponding duty of the man to bear the larger share of the burden of life( see 1 Cor. xi. 1-12; Eph. v. 22-33; Col. iii. 18, 19; 1 Tim. ii. 10-14; 1 Pet. iii. 1-7). from The" joining of hands is time immemorial the pledge of covenant, and is here an essential part of the marriage ceremony. ( The M. representing the name of the man is a corruption of the old printing, which in all editions has N.( nomen) for both parties.) The MARRIAGE RITE itself.The use of the ring, probably of pre- Christian antiquity, is described in the succeeding prayer as the token of the marriage covenant- from the man the token of his confiding to his wife all authority over what is his, and for the woman the badge of belonging to his house. The old Service has a quaint rubric declaring it put on the fourth finger of the left hand, because thence" there is a vein leading direct to the heart." In the Service of 1549 the use of" spousal money"probably a remnant of the time, when the man gave a dowry as a kind of purchase of his wife's services- was still retained, but struck out in 1552. The words to be spoken by the man are taken from the old Service, still using the ancient word " worship" for service and honour. They declare the dedication both of person and substance to the marriage bond, and the religious consecration of that pledge in the Name of the Holy Trinity. The PRAYER following is substituted for the form of" Blessing the ring" in the old Service, from which much of its phrase161 ology is clearly taken. It prays that the marriage covenant, of which the ring is a pledge, may be kept both by mutual love and by common obedience to God's law; and( in one of the many Old Testament allusions found in this Service) holds up the wedded life of Isaac and Rebecca as a pattern of its faithful observance. In the original prayer of 1549 there was an allusion to the spousal gifts" to Rebecca, recorded in Gen. xxiv. 22. 66 The solemn DECLARATIONS which follow are evidently suggested by the Consultatio. The first is quoted from Our Lord's words in Matt. xix. 5, 6, declaring, as against the former permission of divorce, the indissoluble character of the marriage bond. The second notes, as essentials of marriage, on the one hand the public assent of the parties, and the mutual pledge of their troth, symbolized by the gift of the ring and the joining of hands; and, on the other, the solemn ratification of this pledge by authority of the Church in the Name of the Holy Trinity. The BLESSING, taken from the old Manual, is one of singular beauty and solemnity. It not only invokes God's favour to " bless, preserve, and keep" them in this world, but looks beyond it to the life everlasting, to which the wedded life here, under spiritual benediction, should be the way. Like the Service generally, it clearly implies the belief that ties hallowed and blessed here will still have some higher reality hereafter. ( B) THE POST- MATRIMONIAL SERVICE. The Service of the Marriage itself here ends; and the Marriage would probably be valid even without the Service next following, which is one of Prayer SOLEMNIZATION OF MATRIMONY. cause the Man with his right hand to take the Woman by her right hand, and to say after him as followeth. IM. take thee N. to my wedded wife, to to forward, for better for worse, for richer for poorer, in sickness and in health, to love and to cherish, till death us do part, according to God's holy ordinance; and thereto I plight thee my troth. T Then shall they loose their hands; and the Woman, with her right hand taking the Man by his right hand, shall likewise say after the Minister. I N. take thee M. to my wedded husband, to have and to hold from this day forward, for better for worse, for richer for poorer, in sickness and in health, to love, cherish, and to obey, till death us do part, according to God's holy ordinance; and thereto I give thee my troth. Then shall they again loose their hands; and the Man shall give unto the Woman a Ring, laying the same upon the book with the accustomed duty to the Priest and Clerk. And the Priest, taking the Ring, shall deliver it unto the Man, to put it upon the fourth finger of the Woman's left hand. And the Man holding the Ring there, and taught by the Priest, shall say, WITH this Ring I thee wed, with my W body I thee worship, and with all my worldly goods I thee endow: In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. T Then the Man leaving the Ring upon the fourth finger of the Woman's left hand, they shall both kneel down; and the Minister shall say, Let us pray. OETERNAL God, Creator and Preserver of all mankind, Giver of all spiritual grace, the Author of everlasting life; Send thy blessing upon these thy servants, this man and this woman, whom we bless in thy Name; that, as Isaac and Rebecca lived faithfully together, so these persons may surely perform and keep the vow and covenant betwixt them made,( whereof this Ring given and received is a token and pledge,) and may ever remain in perfect love and peace together, and live according to thy laws; through Jesus Christ our Lord. Amen. I Then shall the Priest join their right hands together, and say, Those whom God hath joined together let no man put asunder. other, and have declared the same by giving and receiving of a Ring, and by joining of hands; I pronounce that they be Man and Wife together, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. And the Minister shall add this Blessing. LOD the Father, God the Son, God GOD the Holy Ghost, bless, preserve, and keep you; the Lord mercifully with his favour look upon you; and so fill you with all spiritual benediction and grace, that ye may so live together in this life, that in the world to come ye may have life everlasting. Amen. T Then the Minister or Clerks, going to the Lord's Table, shall say or sing this Psalm following. Beati omnes. Psalm 128. BLESSED are all they that fear the Lord and walk in his ways. For thou shalt eat the labour of thine hands: O well is thee, and happy shalt thou be. Thy wife shall be as the fruitful vine: upon the walls of thine house; Thy children like the olive- branches: round about thy table. Lo, thus shall the man be blessed: that feareth the Lord. The Lord from out of Sion shall so bless thee: that thou shalt see Jerusalem in prosperity all thy life long; Yea, that thou shalt see thy children's children and peace upon Israel. Glory be to the Father,& c. As it was in the beginning,& c. TOr this Psalm. Deus misereatur. Psalm 67. NOD be merciful unto us, and bless us and shew us the light of his countenance, and be merciful unto us. GOD That thy way may be known upon earth thy saving health among all nations. Let the people praise thee, O God: yea, let all the people praise thee. for thou shalt judge the folk righteousO let the nations rejoice and be glad: ly, and govern the nations upon earth. Let the people praise thee, O God: yea, let all the people praise thee. Then shall the earth bring forth her increase and God, even our own God, shall give us his blessing. God shall bless us: and all the ends of the world shall fear him. Glory be to the Father,& c. As it was in the beginning,& c. T Then shall the Minister speak unto the people. FORASMUCH as M. and N. have consented together in holy wedlock, and have witnessed the same before God and this company, and thereto have given and pledged their troth either to 161 The Psalm ended, and the Man and the Woman kneeling before the Lord's Table, the Priest standing at the Table, and turning his face towards them, shall say, Lord, have mercy upon us. Ans. Christ, have mercy upon us. Min. Lord, have mercy upon us and Blessing on the newly married; leading on, as in the old Manual, to the Holy Communion, which should conclude the whole. The Rubric, as it stands, only directs" the Minister or Clerks" to go to the Lord's Table; but the practice( as probably the intention) is to carry out the Rubric of 1549:" Then shall they"-the whole marriage party-" go into the Quire." Of the two alternative PSALMS, apparently intended to be sung in procession, the former( Ps. cxxviii.), taken from the old Service, is the one which has a special nuptial appropriateness: dwelling as it does emphatically on the gift of domestic blessing, under the shadow of the larger blessing on Israel, to all who fear the Lord. The other( Ps. 1xvii.) -one of the Psalms of Evening Service is simply one of prayer for God's general blessing, and of expression of thanksgiving from God's people, from " the nations," and from all the earth; and is probably inserted only as an alternative Psalm, in cases for which the other would be inappropriate. The RUBRIC following is peculiar in its direction that the Priest, though the Service is one of Prayer, should turn his face to the eople. Possibly the idea was that the Service was really one of Benediction, or there may have been a special desire for audibility. The VERSICLES( translated from the old Service) are drawn as usual from the Psalms( lxxxvi. 2: xx. 1, 2; 1xi. 3; cii. 1), praying for preservation. help in trouble, and strength against evil. They are substantially the same as those used in the Visitation of the Sick and the Churching of Women. 162 Of the COLLECTS( all taken from the old Service) the first opens with an address to God, as" the God of Abraham, Isaac, and Jacob"-the God( that is) who is revealed in the Old Testament as blessing especially the chosen family in their domestic life- and prays that similarly He will bless the newly married persons, living under obedience to His will, with His protection and His love. In the Service of 1549, as in the old Manual, the allusion was not to the blessing of Abraham and Sarah, but to the mission of Raphael to Tobias and Sara, daughter of Raguel ( Tobit iii. 17). The SECOND COLLECT is for the fruitfulness of the marriage, and for a life of love together, long enough to see the children" Christianly and virtuously brought up." The latter was substituted in 1662 for prayer to see" their children's children, unto the third and fourth generation." The 66 THIRD COLLECT- most beautiful of all- dwells first on the primæval blessing on marriage, and next on its higher consecration to be a type of the " spiritual marriage and unity between Christ and His Church;" and then prays( in accordance with the latter idea) that the man may give himself" in loving sacrifice for his wife, and that the woman may be loving and faithful, obedient and quiet, " in sobriety and peace." Up to 1662 this Collect had the quainter form of a prayer that she might be" loving as Rachel, wise as Rebekah, faithful and obedient as Sarah." 66 The BLESSING again goes back to the primæval blessing on our first parents," and invokes God's grace, both of sanctification and blessing, that the newly SOLEMNIZATION UR Father, which art in heaven, dom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. Min. O Lord, save thy servant, and thy handmaid; Ans. Who put their trust in thee. Min. O Lord, send them help from thy holy place; Ans. And evermore defend them. Min. Be unto them a tower of strength, Ans. From the face of their enemy. Min. O Lord, hear our prayer. Ans. And let our cry come unto thee. Minister. OF MATRIMONY. self for it, loving and cherishing it even as his own flesh,) and also that this woman may be loving and amiable, faithful and obedient to her husband; and in all quietness, sobriety, and peace, be a follower of holy and godly matrons. O Lord, bless them both, and grant them to inherit thy everlasting kingdom; through Jesus Christ our Lord. Amen. T Then shall the Priest say, ALMIGHTY God, who at the beginning did create our first parents, Adam and Eve, and did sanctify and join them together in marriage; Pour upon you the riches of his grace, sanctify and bless you, that ye may please him both in body and soul, and live together in holy love unto your lives' end. Amen. O GOD of Abraham, God of Isaac, God of Jacob, bless these thy servants, and sow the seed of eternal life in their hearts; that whatsoever in thy holy Word they shall profitably learn, they ALL ye that are married, or that into take estate of Matrimony upon you, hear what the holy Scripture doth say as touching the duty of husbands towards their wives, and wives towards their husbands. may in the same. Lord, mercifully upon them from heaven, and bless them. And as thou didst send thy blessing upon Abraham and Sarah, to their great comfort, so vouchsafe to send thy blessing upon these thy servants; that they obeying thy will, and alway being in safety under thy protection, may abide in thy love unto their lives' end; through Jesus Christ our Lord. Amen. hast made all things of nothing; who also( after other things set in order) didst appoint, that out of man ( created after thine own image and similitude) woman should take her beginning; and, knitting them together, didst teach that it should never be lawful to put asunder those whom thou by Matrimony hadst made one: O God, who hast consecrated the state of Matrimony to such an excellent mystery, that in it is signified and represented the spiritual marriage and unity betwixt Christ and his Church; Look mercifully upon these thy servants, that both this man may love his wife, according to thy Word,( as Christ did love his spouse the Church, who gave himTAfter which, if there be no Sermon declaring the duties of Man and Wife, the Minister shall read as followeth. Saint Paul, in his Epistle to the Ephesians, the fifth Chapter, doth give this commandment to all married men; Husbands, love your wives, even as Christ also loved the Church, and gave himself for it, that he might sanctify and cleanse it with the washing of water, by the Word; that he might present it to himself a glorious Church, not having spot, or wrinkle, or any such This Prayer next following shall be omitted, where the Woman is past child- bearing. OMERCIFUL Lord, and heavenly thing; but that it should be holy, and Father, by gift mankind is increased; We beseech thee, assist with thy blessing these two persons, that they may both be fruitful in procreation of children, and also live together so long in godly love and honesty, that they may see their children Christianly and virtuously brought up, to thy praise and honour; through Jesus Christ our Lord. Amen. without men to their wives as their own bodies. He that loveth his wife loveth himself: for no man ever yet hated his own flesh, but nourisheth and cherisheth it, even as the Lord the Church: for we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife; and they two is tery; but I speak concerning Christ and the Church. Nevertheless, let every one of you in particular so love his wife, even as himself. Likewise the same Saint Paul, writing to the Colossians, speaketh thus to all men that are married; Husbands, love your wives, and be not bitter against them. Hear also what Saint Peter, the Apostle of Christ, who was himself a married man, saith unto them that are married; Ye husbands, dwell with your wives according to knowledge; giving honour unto the wife, as unto the weaker vessel, and as being heirs together of the grace of life, that your prayers be not hindered. 162 married may above all things please Him, and so their love may be a" holy love." 1662 ran The succeeding RUBRIC till thus:" Then shall begin the Communion, and after the Gospel shall be said a sermon, wherein ordinarily the office of a man and wife shall be declared according to Holy Scripture, or if there be no sermon the Minister shall read as followeth." The Sermon or Exhortation was therefore to form a part of the Communion Service. This having been altered, it now stands without provision for concluding blessing. The EXHORTATION itself, composed in 1549, is simply a recitation of the chief Scriptural texts from Eph. v. 25-33; Col. iii. 18, 19; 1 Pet. iii. 1-7, alternately addressed and to husbands wives. It is provided only in default of a freer and more personal address. The FINAL RUBRIC, declaring it" convenient"-that is, appropriate to the true idea of Christian marriage- that the newly married should receive the Holy Communion at their marriage or as soon after as may be, was substituted at the revision of 1662 for the absolute direction of the older Rubric. But the whole spirit of that revision shows that the relaxation was intended to apply, only where it was impossible or unseemly to carry out the ancient rule. THE ORDER FOR THE VISITATION OF THE SICK. This Service, excepting the Exhortations, is drawn, with much. correction and simplification, from three closely connected Services in the Sarum Manual-" the Order for the Visitation of the Sick," the service of" Extreme Unction," and the" Commendation of the Soul." The Exhortations, though occupying the same place as those of the old Service, and often borrowing from them, are mostly new, and are of great force and beauty. The Service itself has been little changed since 1549, except by the addition in 1662 of the final Commendation, and of the four beautiful Collects appended to the Service. But in the first Prayer Book there was provided, for use if the sick man desired it, a short and simple form of Service of Extreme Unction, which, however, was markedly different in character from the old Service, and implied in the rite no properly sacramental character. This was struck out in 1552. 163 Our present Service divides itself into three parts.( A) The Introductory Prayers.( B) The Exhortation, Examination, and( if need be) Confession and Absolution.( C) The Concluding Service of Prayer and Commendation. ( A) THE INTRODUCTORY PRAYERS. This portion, taken from the old Services, has been greatly simplified, and shows many slight but significant changes in what has been retained. The SALUTATION OF PEACE is a literal obedience to Our Lord's command( Luke x. 5), specially THE VISITATION OF THE SICK. Hitherto ye have heard the duty of the husband toward the wife. Now likewise, ye wives, hear and learn your duties toward your husbands, even as it is plainly set forth in holy Scripture. Saint Paul, in the aforenamed Epistle to the Ephesians, teacheth you thus; Wives, submit yourselves unto your own husbands, as unto the Lord. For the husband is the head of the wife, even as Christ is the head of the Church: and he is the Saviour of the body. Therefore as the Church is subject unto Christ, so let the wives be to their own husbands in every thing. And again he saith, Let the wife see that she reverence her husband. And in his Epistle to the Colossians, Saint Paul giveth you this short lesson; Wives, submit yourselves unto your own husbands, as it is fit in the Lord. Saint Peter also doth instruct you T It is convenient that the new- married persons should receive the holy Communion at the time of their Marriage, or at the first opportunity after their Marriage. THE ORDER FOR THE VISITATION OF THE SICK. T When any person is sick, notice shall be given thereof to the Minister of the Parish; who, coming into the sick person's house, shall say, Ans. Nor the wicked approach to hurt him. Min. Be unto him, O Lord, a strong tower, Ans. From the face of his enemy. Min. O Lord, hear our prayers. Ans. And let our cry come unto thee. PEACE be to this house, and to all that in it. When he cometh into the sick man's presence he shall say, kneeling down, REMEMBER not, Lord, our iniquities, nor the iniquities of our forefathers Spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry us ever. Answer. Spare us, good Lord. T Then the Minister shall say, very well, thus saying; Ye wives, be in subjection to your own husbands; that, if any obey not the Word, they also may without the Word be won by the conversation of the wives; while they behold your chaste conversation coupled with fear. Whose adorning, let it not be that outward adorning of plaiting the hair, and of wearing of gold, or of putting on of apparel; but let it be the hidden man of the heart, in that which is not corruptible; even the ornament of a meek and quiet spirit, which is in the sight of God of great price. For after this manner in the old time the holy women also, who trusted in God, adorned themselves, being in subjection unto their own husbands; even as Sarah obeyed Abraham, calling him lord; whose daughters ye are as long as ye do well, and are not afraid with any amazement. Let us pray. Lord, have mercy upon us. Christ, have mercy upon us. dom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. Min. O Lord, save thy servant; Ans. Which putteth his trust in thee. Min. Send him help from thy holy place; Ans. And evermore mightily defend him. Lord, have mercy upon us. O UR Father, which art in heaven, HEAR us, Almighty and most merthy accustomed goodness to this thy servant who is grieved with sickness. Sanctify, we beseech thee, this thy fatherly correction to him; that the sense of his weakness may add strength to his faith, and seriousness to his repentance: That, if it shall be thy good pleasure to restore him to his former health, he may lead the residue of his life in thy fear, and to thy glory: or eise, give him grace so to take thy visitation, that, after this painful life ended, he may dwell with thee in life everlasting; Amen. through Jesus Christ our Lord. Minister. LORD, look down from heaven. behold, visit, and relieve this thy servant. Look upon him with the eyes of thy mercy, give him comfort and sure confidence in thee, defend him from the danger of the enemy, and keep him in perpetual peace and safety; through Jesus Christ our Lord. Amen. Min. Let the enemy have no advan-| tage of him; 163 appropriate in time of sickness,( B) THE EXHORTATION, EXAMINalthough applying generally to all pastoral visits. ATION, CONFESSION, AND ABSOLUTION. The FIRST EXHORTATION( a) dwells on the ordering by God of all things for good- on the one hand, the youth, strength, health, and life, which are His original gifts to man's natural condition -on the other hand, the age, weakness, sickness, and death, which belong to a fallen humanity, and which He overrules to blessing.( b) Next it applies this general faith to the particular case of sickness; suggesting its two functions, as testing and so strengthening faith, before the eyes of men now, and before the Judgment hereafter, and as chastising sin, and so taking away what may offend God; and promising that, if it be borne penitently, patiently, and thankfully, it shall" help forward in the right way that leadeth to everlasting life." The short extract from the Litany( leading on as usual to the Kyrie Eleeson and the Lord's Prayer) was originally an" Anthem," or respond, to Psalm exliii., with which the Service opened. The VERSICLES are the same as in the Marriage Service, with the addition( from Ps. lxxxix. 22, 23) of special prayer against the power of the Enemy, to tempt or to terrify, as being specially felt in the hour of weakness and pain. The FIRST COLLECT is a general prayer of much fervourapplicable not only to the case of all sickness, but to all hours of trial in life- for God's visitation and relief; as shown, first, in the reality and assurance of God's love to sinners; next, in His defence against the temptation of evil; and, lastly, in the resignation of peace, safe in His Arms of Mercy. The three seem nearly to correspond to the idea of the last three petitions of the Lord's Prayer. The SECOND COLLECT, still more fervent in supplication, applies especially to sickness, contemplating serious danger. ( a) It looks on sickness as a " fatherly correction," sent to add strength to the faith and seriousness to the repentance, which are the two invariable conditions of approaching God. ( b) It contemplates the blessed results of such correction, rightly received, under both alternatives, of recovering to a holier and better life, or of passage through death to the life eternal. This portion forms a little Service in itself, or a fit prelude to the Communion of the Sick. 164 The SECOND EXHORTATION strikes a higher note. For not only( from Heb. xii. 6-10) does it urge the blessing of the chastisement in love from a Father's hand, in proportion as there is in us sin to be chastised, but it declares suffering to have in itself this comfort, that it is a partaking of the Cross of the great Sufferer, which has sanctified sorrow for ever, and in which we" suffer with Him that we may also be glorified together" ( see Rom. viii. 17, 18; 2 Tim. ii. 11, 12). The same gradation of thought is found in Col. i. 11, from" patience and longsuffering" to" joyfulness." The former idea belongs to all true religion; the latter is the especial privilege of the Christian faith, which gladly" takes up the Cross" in order to" follow" our Master. Only if suffering be thus borne, is it to us a blessing; THE VISITATION OF THE SICK. Then shall the Minister exhort the sick person after this form, or other like. EARLY beloved, know this, that and death, and of all things to them pertaining, as youth, strength, health, age, weakness, and sickness. Wherefore, whatsoever your sickness is, know is God's visitation. you certainly, that And for what cause soever this sickness is sent unto you; whether it be to try your patience for the example of others, and that your faith may be found in the day of the Lord laudable, glorious, and honourable, to the increase of glory and endless felicity; or else it be sent unto you to correct and amend in you whatsoever doth offend the eyes of your heavenly Father; know you certainly, that if you truly repent you of your sins, and bear your sickness patiently, trusting in God's mercy, for his dear Son Jesus Christ's sake, and render unto him humble thanks for his fatherly visitation, submitting yourself wholly unto his will, it shall turn to your profit, and help you forward in the right way that leadeth unto everlasting life. If the person visited be very sick, then the Curate may end his exhortation in this place, or else proceed.. in good part chastisement of the Lord: For( as Saint Paul saith in the twelfth Chapter to the Hebrews) whom the Lord loveth he chasteneth, and scourgeth every son whom he receiveth. If ye endure chastening, God dealeth with you as with sons; for what son is he whom the father chasteneth not? But if ye be without chastisement, whereof all are partakers, then are ye bastards, and not sons. Furthermore, we have had fathers of our flesh, which corrected us, and we gave them reverence: shall we not much rather be in subjection unto the Father of spirits, and live? For they verily for a few days chastened us after their own pleasure; but he for our profit, that we might be partakers of his holiness. These words, good brother, are written in holy Scripture for our comfort and instruction; that we should patiently, and with thanksgiving, bear our heavenly Father's correction, whensoever by any manner of adversity it shall please his gracious goodness to visit us. And there should be no greater comfort to Christian persons, than to be made like unto Christ, by suffering patiently adversities, troubles, and sicknesses. For he himself went not up to joy, but first he suffered pain; he entered not into his glory before he was crucified. So truly our way to eternal joy is to suffer here with Christ; and our door to enter into eternal life is gladly to die with Christ; that we may rise again from death, and dwell with him in everlasting life. Now therefore, taking your sickness, which is thus profitable for you, patiently, I exhort you, in the Name of God, to remember profession God in your Baptism. And forasmuch as after this life there is an account to be given unto the righteous Judge, by whom all must be judged, without respect of persons, I require you to examine yourself and your estate, both toward God and man; so that, accusing and condemning yourself for your own faults, you may find mercy at our heavenly Father's hand for Christ's sake, and not be accused and condemned in that fearful judgment. Therefore I shall rehearse to you the Articles of our Faith, that you may know whether you do believe as a Christian man should, or no. Here the Minister shall rehearse the Articles of the Faith, saying thus, DOST thou believe in God the Father Almighty, Maker of heaven and earth? And in Jesus Christ his only- begotten Son our Lord? And that he was conceived by the Holy Ghost, born of the Virgin Mary; that he suffered under Pontius Pilate, was crucified, dead, and buried; that he went down into hell, and also did rise again the third day; that he ascended into heaven, and sitteth at the right hand of God the Father Almighty; and from thence shall come again at the end of the world, to judge the quick and the dead? And dost thou believe in the Holy Ghost; the holy Catholick Church; the Communion of Saints; the Remission of sins; the Resurrection of the flesh; and everlasting life after death? 1 The sick person shall answer, All this I stedfastly believe. T Then shall the Minister examine whether he repent him truly of his sins, and be in charity with all the world; exhorting him to forgive, from the bottom of his heart, all persons that have offended him; and if he hath offended any other, to ask them forgiveness; and where he hath done injury or wrong to any man, that he make amends to the uttermost of his power. And if he hath not before disposed of his goods, let him then be admonished to make his Will, and to declare his Debts, what he oweth, and what is owing unto him; for the better discharging of his conscience, and the quietness of his Executors. But men should often be put in remembrance to take order for the settling of their temporal estates, whilst they are in health. T These words before rehearsed may be said before the Minister begin his Prayer, as he shall see cause. M 164 and it is clear that even this blessedness depends on the existence of the conflict of evil against good, in ourselves and in the world. To this Exhortation succeeds EXAMINATION IN THE FAITH, on the model of the Baptismal profession, and therefore in the words of the Apostles' Creed. It is notable that in the old Manual this line was followed, if the sick man were laicus vel simpliciter literatus: otherwise the priest was to set before him " fourteen Articles of Christian Faith, of which the first seven belong to the mystery of the Holy Trinity, and the last seven to the humanity of Christ," following generally the Athanasian Creed; and concluding with the words," This is the Catholic Faith, which unless thou shalt firmly and faithfully believe, as Holy Mother Church believeth, thou canst not be saved." To this Examination succeeds a direction to exhort to penitence, forgiveness, and restitution- much as in the First Exhortation in the Communion Service; adding also advice to discharge the last responsibility as to worldly goods, by making a will, and, in this, if possible, of remembering the poor. This direction takes the place of an Exhortation in the old Service of great force and beauty, dealing with these duties of charity, forgiveness, and restitution, and then dwelling with marked emphasis on the full and free mercy of God. Next comes the provision for CONFESSION and ABSOLUTION. It is perfectly clear that it follows precisely the same line as in the First Exhortation to the Communion Service, as to Private Confession and Special 165 Absolution.( a) The Confession is to be made only if, after all instruction and exhortation and prayer, the sick man" feels his conscience troubled with any weighty matter."( b) By the " special confession of his sins" is evidently intended not an exhaustive confession of all sins, but a special confession of the particular matters which are on his conscience.( c) Till 1662 the initiative was left absolutely to the penitent:" Then shall the sick man,"& c. Now the Minister is to 66 move him to confession, but clearly in the spirit of the Exhortation in the Communion Service, without making Confession necessary, or urging it as the proper and regular condition of things.( a) The Absolution is to be given only" if he humbly and ily desire it," not as a condition of receiving the Holy Communion. The position of the Church on this matter is, however, made still more striking by contrast with the old Service, which had here a full and forcible Exhortation, declaring that to have a pure and clean heart confession of all sin is necessary, urging that in such confession nothing should be omitted, lest it should rise up to our shame in the Day of Judgment, and bidding the sick man rise by Confession " from the slough of misery and sin," that so he may be fit" to eat of the Bread of Life- the Sacrament of the Body of Christ.' The ABSOLUTION is taken from the Sarum Manual( which, however, referred only to the sins confessed or intended to be confessed), with the addition of the preamble, which is not unlike that of the Absolution in the Morning Service. The first clause is, after the most ancient THE VISITATION T The Minister should not omit earnestly to move such sick persons as are of ability to be liberal to the poor. T Here shall the sick person be moved to make a special Confession of his sins, if he feel his conscience troubled with any weighty matter. After which Confession, the Priest shall absolve him( if he humbly and heartily desire it) after this sort. OUR UR Lord Jesus Christ, who hath left power to his Church to absolve all sinners who truly repent and believe in him, of his great mercy forgive thee thine offences: And by his authority committed to me, I absolve thee from all thy sins, In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. T And then the Priest shall say the Collect following. Let us pray. O according to the multitude of thy mercies, dost so put away the sins of those who truly repent, that thou rememberest them no more; Open thine eye of mercy upon this thy servant, who most earnestly desireth pardon and forgiveness. Renew in him, most loving Father, whatsoever hath been decayed by the fraud and malice of the devil, or by his own carnal will and frailness; preserve and continue this sick member in the unity of the Church; consider his contrition, accept his tears, asswage his pain, as shall seem to thee most expedient for him. And forasmuch as he putteth his full trust only in thy mercy, impute not unto him his former sins, but strengthen him with thy blessed Spirit; and, when thou art pleased to take him hence, take him unto thy favour, through the merits of thy most dearly beloved Son Jesus Christ our Lord. Amen. OF THE SICK. O let my mouth be filled with thy praise that I may sing of thy glory and honour all the day long. Cast me not away in the time of age: forsake me not when my strength faileth me. Then shall the Minister say this Psalm. In te, Domine, speravi. Psalm 71. IN thee, O Lord, have I put my trust; me never put but rid me, and deliver me in thy righand save me. ear me, Be thou my strong hold, whereunto I may alway resort thou hast promised to help me; for thou art my house of defence, and my castle. Deliver me, O my God, out of the hand of the ungodly out of the hand of the unrighteous and cruel man. For thou, O Lord God, art the thing that I long for: thou art my hope, even from my youth. Through thee have I been holden up ever since I was born: thou art he that took me out of my mother's womb; my praise shall be always of thee. I am become as it were a monster unto many: but my sure trust is in thee. For mine enemies speak against me, and they that lay wait for my soul take their counsel together, saying: God hath forsaken him, persecute him, and take him; for there is none to deliver him. Go not far from me, O God: my God, haste thee to help me. Let them be confounded and perish that are against my soul: let them be covered with shame and dishonour that seek to do me evil. As for me, I will patiently abide alway and will praise thee more and more. My mouth shall daily speak of thy righteousness and salvation for I know no end thereof. I will go forth in the strength of the Lord God and will make mention of thy righteousness only. Thou, O God, hast taught me from my youth up until now: therefore will I tell of thy wondrous works. Forsake me not, O God, in mine old age, when I am gray- headed: until I have shewed thy strength unto this generation, and thy power to all them that are yet for to come. Thy righteousness, O God, is very high, and great things are they that thou hast done: O God, who is like unto thee? T Adding this. O the who by thy Cross and precious Blood hast redeemed us, Save us, and help us, we humbly beseech thee, O Lord. Glory he 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. 1 Then shall the Min ter say, THE Almighty Lord, who is a most that their trust in him, to whom all things in heaven, in earth, and under the earth, do bow and obey, be now and evermore thy defence; and make thee know and feel, that there is none other Name under heaven given to man, in whom, and through whom, thou mayest receive health and salvation, but only the Name of our Lord Jesus Christ. Amen. T And after that shall say, UNTO God's gracious mercy and protection we commit thee. The Lord bless thee, and keep thee. The Lord make his face to shine upon thee, and be gracious unto thee. The Lord lift 165 forms, Precatory; the latter Declaratory, with a special clearness and authority, to meet the special needs of the hour of sickness and approaching death. The principles, however, are exactly the same as in the other Absolutions. The priest acts ministerially in the Name of Christ who has given him power and commandment; and the benefit of Absolution can be received only by those who" truly repent and believe."( See Notes on the ABSOLUTION in MORNING SERVICE.) ( C) THE CONCLUDING SERVICE OF PRAYER. The COLLECT( altered from the old Form, which has special reference to the foregoing Absolution) is virtually a prayer for all the benefits of God's Absolution to the penitent, given in the abundance of His mercy- as renewing what has been" decayed" by sin, preserving him in the unity of the Church, comforting his sorrow, forgiving his sin, and taking him, when his time shall come, to the heavenly kingdom. The PSALM which follows( with its Antiphon) is taken from the old Service of Extreme Unction. Originally a Psalm of mingled entreaty and confidence at a time of danger and suffering from enemies, full of a sense of man's weakness and God's strength, it is applied here to the assaults of the spiritual enemy in the hour of suffering and death. The prayer following is a beautiful specimen of the ancient ANTIPHON, applying the supplication of the Psalm, with special trust in the Blood of the Redeemer and Saviour of the world. 168 The BLESSING," The Almighty Lord," concluded the Service till 1662. It was composed in 1549, perhaps with some reminiscence of old forms. It invokes on the sick man a twofold gift- first, of the outward defence of the Almighty Lord, the tower of strength to all who trust in Him; and, next, of a firm inward faith in the saving Name of the Lord Jesus Christ( see Acts iv. 12). The COMMENDATION was added in 1662, committing the sick man -in the triple formula of the old Jewish blessing( Num. vi. 2426)-to God's protection, grace, and peace. The four singularly beautiful PRAYERS, appended to the Office, were added in 1662. The first ( a), for a sick child, is an application to the case of the child of the first two Collects of the Visitation Service;( b) the second," when there appeareth "" sismall hope of recovery,' milarly applies the petitions for forgiveness and spiritual strength, found in the same prayers, to the special case of approaching death;( c) the Commendatory Prayer is at once a commendation of the soul to God's mercy, praying that it may be washed in the blood of Christ before it is presented before the pure eyes of God, and a prayer for ourselves that we may prepare rightly to follow;( d) the last Prayer, for those" troubled in mind or conscience," asking for the true confidence of the soul in God and in God alone, is a beautiful application to the personal need of the sufferer of the supplications and promises of Holy Scripture( see Job xiii. 26; Is. xlii. 1-3; Ps. li. 8; Rom. vi. 6). THE VISITATION OF THE SICK. up his countenance upon thee, and give A commendatory Prayer for a sick perthee peace, both now and evermore. Amen. son at the point of departure. ALMIGHTY God, with whom do O live the spirits of just men made perfect, after they are delivered from their earthly prisons; We humbly commend the soul of this thy servant, our dear brother, into thy hands, as into the hands of a faithful Creator, and most merciful Saviour; most humbly beseeching thee, that it may be precious in thy sight. Wash it, we pray thee, in the blood of that immaculate Lamb, that was slain to take away the sins of the world; that whatsoever defilements it may have contracted in the midst of this miserable and naughty world, through the lusts of the flesh, or the wiles of Satan, being purged and done away, it may be presented pure and without spot before thee. And teach us who survive, in this and other like daily spectacles of mortality, to see how frail and uncertain our own condition is; and so to number our days, that we may seriously apply our hearts to that holy and heavenly wisdom, whilst we live here, which may in the end bring us to life everlasting, through the merits of Jesus Christ thine only Son our Lord. Amen. A Prayer for a sick Child. O ALMIGHTY God, and merciful Father, to whom alone belong the issues of life and death; Look down from heaven, we humbly beseech thee, with the eyes of mercy upon this child now lying upon the bed of sickness: Visit him, O Lord, with thy salvation; deliver him in thy good appointed time from his bodily pain, and save his soul for thy mercies' sake: That, if it shall be thy pleasure to prolong his days here on earth, he may live to thee, and be an instrument of thy glory, by serving thee faithfully, and doing good in his generation; or else receive him into those heavenly habitations, where the souls of them that sleep in the Lord Jesus enjoy perpetual rest and felicity. Grant this, O Lord, for thy mercies' sake, in the same thy Son our Lord Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, ever one God, world without end. Amen. A Prayer for a sick person, when there appeareth small hope of recovery. FATHER of mercies, and God of all comfort, our only help in time of O behalf of this thy servant, here lying under thy hand in great weakness of body. Look graciously upon him, O Lord; and the more the outward man decayeth, strengthen him, we beseech thee, so much the more continually with thy grace and Holy Spirit in the inner man. Give him unfeigned repentance for all the errors of his life past, and stedfast faith in thy Son Jesus; that his sins may be done away by thy mercy, and his pardon sealed in heaven, before he go hence, and be no more seen. We know, O Lord, that there is no word impossible with thee; and that, if thou wilt, thou canst even yet raise him up, and grant him a longer continuance amongst us: Yet, forasmuch as in all appearance the time of his dissolution draweth near, so fit and prepare him, we beseech thee, against the hour of death, that after his departure hence in peace, and in thy favour, his soul may be received into thine everlasting kingdom, through the merits and mediation of Jesus Christ, thine only Son, our Lord and Saviour. Amen. need; We fly unto thee for succour in O BLESSED Lord, the Father of mercies, and the God of all comforts; We beseech thee, look down in pity and compassion upon this thy afflicted servant. Thou writest bitter things against him, and makest him to possess his former iniquities; thy wrath lieth hard upon him, and his soul is full of trouble: But, O merciful God, who hast written thy holy Word for our learning, that we, through patience and comfort of thy holy Scriptures, might have hope; give him a right understanding of himself, and of thy threats and promises; that he may neither cast away his confidence in thee, nor place it any where but in thee. Give him strength against all his temptations, and heal all his distempers. Break not the bruised reed, nor quench the smoking flax. Shut not up thy tender mercies in displeasure; but make him to hear of joy and gladness, that the bones which thou hast broken may rejoice. Deliver him from fear of the enemy, and lift up the light of thy countenance upon him, and give him peace, through the merits and mediation of Jesus Christ our Lord. Amen. A Prayer for persons troubled in mind or in conscience. 166 THE COMMUNION OF THE SICK. This Service was brought into its present form in 1662. In the Prayer Book of 1549 the ordinary ancient practice was so far followed, that if" on the same day there had been a celebration of the Holy Communion at the Church," the Priest was ordered" to reserve so much of the Sacrament of the Body and Blood as shall serve the sick person, and as many as shall communicate with him; " otherwise to celebrate the Holy Communion with him; and, if the Communion was to be ministered the same day to several sick persons, to celebrate only in one case, and to reserve for the When the practice of Reservation, itself primitive, had been disused on account of the superstitions attached to it, it was, of course, necessary to provide a Service for all cases of Private Administration. rest. The RUBRIC first emphatically urges the public Communion in the Church as being the proper and normal celebration of the Holy Sacrament, to which all should have regular resort, especially in the times of sickness and danger to life. But from this regular rule it next allows exception in case of emergency- precisely as in the case of Baptism- following in this respect the dictates of reason and charity, and the principle involved in the ancient custom of reservation. To this exceptional provision strange objection was frequently made by the Puritan party in the Church. In spite of all such objection, it was resolutely maintained; but it is notable that, except in the case of contagious disease, provision was carefully made to preserve the true character of the rite as a Communion, by enacting that" three or two at the least" should always be ready to communicate with the sick man, and to secure all that is necessary for" reverently ministering" the Sacrament with all due solemnity. The COLLECT( composed in 1549) repeats the constant prayer of the Visitation Service, recognising God's loving chastisement, and praying for His blessing, whether in recovery or death in the faith of Christ. The EPISTLE is similarly the opening sentence of the passage in the Epistle to the Hebrews, which forms the theme of the second Exhortation in the Visitation Service. 167 The GOSPEL is Our Lord's declaration of His present gift of eternal life to all who believe, saving from all condemnation at the Great Day. Of the concluding RUBRICS, the first( a) is evidently intended to guard against infection from the sick man; the second( b) contains instruction on what is called" Spiritual Communion," declaring that, if through any unavoidable hindrance, the sick man cannot receive the Sacrament with his mouth, yet, if he have the earnest desire to do so, and the right spiritual preparation, he " doth eat and drink the Body and Blood of our Saviour Christ profitably to his soul's health." It is remarkable that the old Service, in spite of the prevalent doctrine of Transubstantiation and other cognate beliefs on this subject, expresses this idea most emphatically, directing the Priest to say in such cases," Brother, in this case true faith and good will suffice; only believe, and thou hast eaten"( Tantum crede, et manducasti). The idea is, of course, this- that God is not bound by the limitation of His appointed means of grace, although we are bound to their faithful use, whenever possible. The last( c) provides for relaxation, in case of contagious sickness, of the rule requiring the presence of other communicants with the sick man. THE COMMUNION OF THE SICK. 1 Forasmuch as all mortal men be subject to many sudden perils, diseases, and sicknesses, and ever uncertain what time they shall depart out of this life: therefore, to the intent they may be always in a readiness to die, whensoever it shall please Almighty God to call them, the Curates shall diligently from time time( but especially in the time of pestilence, or other infectious sickness) exhort their Parishioners to the often receiving of the holy Communion of the Body and Blood of our Saviour Christ, when it shall be publickly administered in the Church; that so doing, they may, in case of sudden visitation, have the less cause to be disquieted for lack of the same. But if the sick person be not able to come to the Church, and yet is desirous to receive the Communion in his house; then he must give timely notice to the Curate, signifying also how many there are to communicate with him,( which shall be three, or two at the least,) and having a convenient place in the sick man's house, with all things necessary so prepared, that the Curate may reverently minister, he shall there celebrate the holy Communion, beginning with the Collect, Epistle, and Gospel, here following. The Collect. The Epistle. Heb. 12. 5. ALMIGHTY, everliving God, Maker MY son, despise not thou the chasof tening nor thou art rebuked of him. For whom the Lord loveth he chasteneth; and scourgeth every son whom he receiveth. whom thou dost love, and chastise every one whom thou dost receive; We beseech thee to have mercy upon this thy servant visited with thine hand, and to grant that he may take his sickness patiently, and recover his bodily health,( if it be thy gracious will;) and whensoever his soul shall depart from the body, it may be without spot presented unto thee; through Jesus Christ our Lord. Amen. The Gospel. St. John 5. 24. VERILY, verily I say unto you, He that and believeth on him that sent me, hath everlasting life, and shall not come into condemn ation; but is passed from death unto life. TAfter which the Priest shall proceed according to the form before prescribed for the holy Communion, beginning at these words[ Ye that do truly,& c.] TAt the time of the distribution of the holy Sacrament, the Priest shall first receive the Communion himself, and after minister unto them that are appointed to communicate with the sick, and last of all to the sick person. But if a man, either by reason of extremity of sickness, or for want of warning in due time to the Curate, or for lack of company to receive with him, or by any other just impediment, do not receive the Sacrament of Christ's Body and Blood, the Curate shall instruct him, that if he do truly repent him of his sins, and stedfastly believe that Jesus Christ hath suffered death upon the Cross for him, and shed his Blood for his redemption, earnestly remembering the benefits he huth thereby, and giving him hearty thanks therefore, he doth eat and drink the Body and Blood of our Saviour Christ profitably to his soul's health, although he do not receive the Sacrament with his mouth. TWhen the sick person is visited, and receiveth the holy Communion all at one time, then the Priest, for more expedition, shall cut off the form of the Visitation at the Psalm[ In thee, O Lord, have I put my trust,& c.] and go straight to the Communion. In the time of the Plague, Sweat, or such other like contagious times of sickness or diseases, when none of the Parish or neighbours can be gotten to communicate with the sick in their houses, for fear of the infection, upon spesial request of the diseased, the Minister may only communicate with him. 167 THE ORDER FOR THE BURIAL OF THE DEAD. INTRODUCTION.- This Service was drawn, with much alteration and simplification, and considerable additions, from two Services in the old Manual, the" Commendation of the Soul"-said partly at the house of the dead, partly in procession to the Church, partly in the Church itself- and the Burial of the Dead, said partly in the Church and partly at the grave. These Services were very full and elaborate in Ceremonial, including the recitation of numerous Psalms, the constant repetition of the Requiem(" Grant him, O Lord, eternal rest"), censing and sprinkling with holy water, and the Blessing of the Grave. Our Service was resolutely cut down to shortness and simplicity, and yet so as to preserve the closest coherency and the most pathetic beauty. In the Service of 1549 the ancient custom( traceable up to primitive times) of prayer for the dead was preserved, in the same simplicity which marked it in the" Prayer for the whole Church" in the Communion Service- commending them to God, asking for them rest in Him now, and salvation with us at the Last Day. In 1552 such prayer was omitted in both places, no doubt on account of the many superstitions and practical abuses which had become associated, as it seemed indissolubly, with prayer for the departed. At the same time the Form of Communion to be used at Funerals, appended to the Service in 1549, was also omitted, probably for the same reason, in protest against the offering of Masses, as propitiatory, for the dead( see Art. xxx.). The Service was drawn up at a time when it was presumed, first, that all Englishmen would be members of the Church of England, and next, that there would be such Church discipline as would place under censure and excommunication all who were guilty of open and scandalous sin. It was framed accordingly; and all difficulties, which have since attached to its use, arise from the failure in these two presupposed conditions. As the law at present stands, the parish priest is bound to use it, if required, over all who die in his parish( not excluded by the opening Rubric) on penalty of immediate suspension; he may, however, at the desire or with the consent of the representatives of the dead, substitute a form of Service wholly Scriptural; he may also read, in the case of those excluded by the opening Rubric, a short Service( different from either of the two other Services) approved by the Ordinary; and at the demand of the representatives of the dead, the body may be committed to the grave in the churchyard or consecrated cemetery without Service, or with any other Service of a" Christian and orderly" character, conducted by other person than the clergyman. The OPENING RUBRIC was inserted in 1662, probably, however, stereotyping previous practice, and certainly accordant with the whole idea of the Service- the unbaptized having not yet been admitted into the Christian covenant according to the law of the Church, the excommunicate having been cut off from it, and those dying in the act of deliberate self murder( unless in unsound mind) being held to be virtually excommunicate thereby. ( A) THE INTRODUCTORY PART OF THE SERVICE. This is generally said in the Church, unless for physical or other reasons it is thought better to go at once to the grave. 168 Of the OPENING SENTENCES the first two are taken from the old Services; the third was added in 1549. The first( a) is the fullest declaration of FAITH in the Gospel promise by Our Lord Himself. In virtue of our THE ORDER FOR THE BURIAL OF THE DEAD. Here is to be noted, that the Office ensuing is not to be used for any that die unbaptized, or excommunicate, or have laid violent hands upon themselves. T The Priest and Clerks meeting the Corpse at the entrance of the Church- yard, and going before it, either into the Church, or towards the Grave, shall say, or sing, I AM the resurrection and the life, saith the Lord: he that believeth in me, though he were dead, yet shall he live and whosoever liveth and believeth in me shall never die. St. John xi. 25, 26. I KNOW that my Redeemer liveth, and that he shall stand at the latter day upon the earth. And though after my skin worms destroy this body, yet in my flesh shall I see God: whom I shall see for myself, and mine eyes shall behold, and not another. Job xix. 25, 26, 27. WE brought nothing into this world, and it is we can carry nothing out. The Lord gave, and the Lord hath taken away; blessed be the Name of the Lord. I Tim. vi. 7. Job i. 21. TAfter they are come into the Church, shall be read one or both of these Psalms following. I Dixi, custodiam. Psalm 39. SAID, I will take heed to my ways: that I offend not in my tongue. I will keep my mouth as it were with a bridle while the ungodly is in my sight. I held my tongue, and spake nothing: I kept silence, yea, even from good words; but it was pain and grief to am even consumed by means of thy heavy hand. When thou with rebukes dost chasten man for sin, thou makest his beauty to consume away, like as it were a moth fretting a garment: every man therefore is but vanity. Hear my prayer, O Lord, and with thine ears consider my calling: hold not thy peace at my tears. For I am a stranger with thee: and a sojourner, as all my fathers were. O spare me a little, that I may recover my strength: before I go hence, and be no more seen. 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. Domine, refugium. Psalm 90. LORD, thou hast been our refuge: from one generation to another. Before the mountains were brought forth, or ever the earth and the world were made: thou art God from everlasting, and world without end. Thou turnest man to destruction: again thou sayest, Come again, ye children of men. For a thousand years in thy sight are but as yesterday: seeing that is past as a watch in the night. As soon as thou scatterest them, they are even as a sleep and fade away suddenly like the grass. me. My heart was hot within me, and while I was thus musing the fire kindled and at the last I spake with my tongue; Lord, let me know mine end, and the number of my days: that I may be certified how long I have to live. Behold, thou hast made my days as it were a span long and mine age is even as nothing in respect of thee; and verily every man living is altogether vanity. For man walketh in a vain shadow, and disquieteth himself in vain: he heapeth up riches, and cannot tell who shall gather them. And now, Lord, what is my hope: truly my hope is even in thee. Deliver me from all mine offences: and make me not a rebuke unto the foolish. I became dumb, and opened not my mouth for it was thy doing. Take thy plague away from me: I 168 In the morning it is green, and groweth up but in the evening it is cut down, dried up, and withered. For we consume away in thy displeasure and are afraid at thy wrathful indignation. Thou hast set our misdeeds before thee and our secret sins in the light of thy countenance. For when thou art angry all our days are gone we bring our years to an end, as it were a tale that is told. The days of our age are threescore years and ten; and though men be so strong, that they come to fourscore years yet is their strength then but labour and sorrow; so soon passeth it away, and we are gone. But who regardeth the power of thy wrath for even thereafter as a man feareth, so is thy displeasure. So teach us to number our days: M 5 unity with Him," He is the Resurrection,' so that, though we be dead, we shall live again; and" He is the Life," the eternal life, which can never die. In this saying the whole teaching of the New Testament on Resurrection and Life is summed up. ( b) The second is a sentence of HOPE, from one of the older books of the Old Testament ( into which we are apt to read a Christian meaning), expressing in the original simply the rudimentary belief of Job in a Redeemer( or Avenger) who shall plead his cause, and his hope that, though his body be destroyed by wasting sickness, yet that in his true undying personality he shall" see God."( c) The third is a composite sentence( from 1 Tim. vi. 7 and Job i. 21) of RESIGNATION, blessing the God who gave all, and who takes away, as He sees best. vs. 1-11, given a detailed and independent record of the fact of the Lord's Resurrection and the witnesses to that fact, ending with himself, as" one born out of due time;" next( b), in vs. 12-19, declared emphatically that if there be no resurrection for man, as man, the Resurrection of the Son of Man is impossible, and therefore Christian faith is a delusion, and Christian preaching a lie. From these he passes on( c), in vs. 20-28, to explain this by a declaration of Our Lord as a second Adam, in whom " all are made alive," and of His Resurrection as His entrance on the Mediatorial Kingdom, in which for us He shall subdue all enemies, and death the last. Here( d) occurs( in vs. 29-34) a curious digression of appeal to their own practice, in the Baptism on behalf of the dead ( when one desiring Baptism died before he could receive it), and in the daily jeopardy of life and sacrifice, which would be untenable against the Epicurean" Let us eat and drink," if really" tomorrow we die." From this( e) he returns( in vs. 35-49) to notice two speculative difficulties- by what power Resurrection can be effected, and what shall be the can The PSALMS.- In 1549, Ps. cxvi., exxix., cxlvi., with the Lesson, were directed to be said either before or after burial. From 1552 onwards, these were omitted. In 1662 the present Psalms, xxxix. and xc., were inserted here. ( a) Ps. xxxix. is by tradition a " Psalm of David"-a Psalm of sadness, first dumb, then breaking out into prayer to know his body of the future: These quesend, in the deep sense of the shortness of life, its sorrow under the chastening of God, and its vanity, but still in confidence in God as our hope.( b) Ps. xc.," the Prayer of Moses, the man of God," is more calm and thoughtful- meditating on God's Eternity and man's transitoriness, praying for instruction thereby in wisdom, and expressing confidence that, if we perish, all good work done by our hands remains. tions, he says; only a " fool ask; for the mystery of Resurrection is no greater than the acknowledged, yet inscrutable, mystery of birth; and the difference of the future body- the " spiritual body," incorruptible, glorious, and strong- from the natural body, corruptible, poor, and weak, is but another instance of the infinite variety of God's works, familiar to us, though in cause and method unknown. All we need know is that the new power of Resurrection, and the new body of the future, will come by our putting on the Image of " the Lord from heaven." Lastly ( f), sweeping aside all speculation, he declares the" mystery -the secret of God( that is) told by Christ- of the great Resurrection, swallowing up corruption in incorruption, and death in immortality; and ends with a burst of thanksgiving to God, who gives us the victory through The LESSON( which till 1662 seems to have been read at the grave) is the conclusion of the great chapter( 1 Cor. xv.), which contains beyond all others the explicit teaching of the New Testament on the Resurrection, written to meet speculative doubts and fears in the intellectual community at Corinth. In the preceding sections of this chapter St. Paul had, first( a), in 7.69 "" THE BURIAL OF THE DEAD. that we may apply our hearts unto wisdom. Turn thee again, O Lord, at the last: and be gracious unto thy servants. O satisfy us with thy mercy, and that soon: so shall we rejoice and be glad all the days of our life. Comfort us again now after the time that thou hast plagued us and for the years wherein we have suffered adversity. Shew thy servants thy work: and their children thy glory. And the glorious Majesty of the Lord our God be upon us: prosper thou the work of our hands upon us, O prosper thou our handy- work. 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. 1 Then shall follow the Lesson taken out of the fifteenth Chapter of the former Epistle of Saint Paul to the Corinthians. 1 Cor. 15. 20. NOW is Christ risen from the dead, and become the first- fruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the first- fruits; afterward they that are Christ's, at his coming. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority, and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. Else what shall they do which are baptized for the dead, if the dead rise not at all? Why are they then baptized for the dead? and why stand we in jeopardy every hour? I protest by your rejoicing, which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? Let us eat and drink, for to- morrow we die. Be not deceived: evil communications corrupt good manners. Awake to righteousness, and sin not; for some have not the knowledge of God. I speak this to your shame. But some man will say, How are the dead raised up? and with what body do they come? Thou fool, that which thou sowest is not quickened, except it die. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body, as it hath pleased him, and to every seed his own body. All flesh is not the same flesh; but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. There are also celestial bodies, and bodies terrestrial; but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory. So also is the resurrection of the dead: It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: It is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit, that was not first which is spiritual, but that which is natural; and afterward that which spiritual. The first man is of the earth, earthy: the second man is the Lord from heaven. As is the earthy, such are they that are earthy and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. Behold, I shew you a mystery: We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump,( for the trumpet shall sound,) and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality; then shall be brought to pass the saying that is written, Death is swallowed up in victory. O death, where is thy sting? O grave, where is thy victory? The sting of death is sin, and the strength of sin is the law. But thanks be to God, which giveth us the victory through our Lord Jesus Christ. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. When they come to the Grave, while the Corpse is made ready to be laid into the earth, the Priest shall say, or the Priest and Clerks shall sing: MA 169 AN that is born of a woman hath but a short time to live, and is full Our Lord Jesus Christ, and a calm exhortation to sober, stedfast work, since we know that it cannot die and be in vain. ( B) THE SERVICE AT THE GRAVE. Of the Opening ANTHEM, the first clause( Job xiv. 1, 2) is from the old" Vigils of the dead;" the rest is a free translation of a Lenten Anthem( sung at Compline), dating from the 9th century. It is throughout the expression of natural human sorrow and sense of awe at the sight of the open grave, crying out for God's salvation and mercy as our only stay in the hour of death. It It has a profound and instructive gradation of thought. opens( a) with Job's declaration of the transitoriness and sorrow of life;( b) hence confessing that " in the midst of life we are in death," and that God, our only succour, is justly displeased at our sins( for" the sting of death is sin"); but( e) crying out earnestly to God the Holy, the Almighty, the All- merciful, to keep us from the bitterness of " eternal death," the death of the spirit, which is alienation from God; and( d) lastly, with the same earnest supplication, praying that He who reads the heart and knows its weakness, will not suffer the crowning struggle of the last hour to loosen the grasp of faith on Him. This cry of human weakness is ( so to speak) stilled by the solemn COMMENDATION. This, in the Service of 1549, was a commendation of the soul to God, and the body to the ground. In 1552 the form was changed, acknowledging the soul as already in the hands of God, and committing only the body to the earth, as now simply" earth( committed) to earth, ashes to ashes, dust to dust." The rattle of the earth on the coffin marks the last symbolic confession of mere mortality. To this, by a glorious transition, succeeds the triumphant declaration of" the sure and certain hope of the Resurrection to eternal life" at the Second Coming of Him, who 170 shall change our" body of humiliation" into the likeness of His" Body of Glory." From this point onward the tone of the Service is of comfort and hope. The SECOND ANTHEM( an Antiphon from the" Vigils of the dead") is the voice from Heaven heard by St. John( Rev. xiv. 13). immediately following the vision of the Lamb and His Saints in glory, and accordingly declaring that" henceforth" the old terror of death is gone, because the faithful" die in the Lord," and that, while the labour of life passes into rest, their works do not die, but follow them, to receive the blessing" Well done" at the Great Day. The concluding Service of Prayer now opens, as usual, with the Kyrie Eleeson and the Lord's Prayer. The FIRST COLLECT( altered in 1552 from one composed in 1549), expressing our faith that the souls of the faithful still live with God, in rest, joy, and felicity, first thanks God for the deliverance of the soul of" our brother" from this world of sin and sorrow, and then prays that God, having accomplished this present dispensation, will hasten the kingdom of glory, and that we and all who are departed in faith may have our consummation therein. It is a prayer of victory over natural sorrow, hard to win, and only to be won where faith in Christ is strong, and where there is good hope that the dead had died in the Lord. 66 The SECOND COLLECT( taken from the Communion Office, following the Burial Service in 1549), calling on God emphatically as the" Father of the Lord Jesus Christ," quotes Our Lord's own declaration at the grave of Lazarus( John xi. 25, 26)," I am the Resurrection and the Life," and St. Paul's exhortation( 1 Thess. iv. 13, 14) not to" sorrow without hope;" and prays that, rising now to the new life of righteousness, we may have the twofold blessing, of which this life is the earnest- rest in God in death ( as we hope that our brother. rests), and at the Great Day the THE BURIAL of misery. He cometh up, and is cut down, like a flower; he fleeth as it were a shadow, and never continueth in one stay. In the midst of life we are in death: of whom may we seek for succour, but of thee, O Lord, who for our sins art justly displeased? Yet, O Lord God most holy, O Lord most mighty, O holy and most merciful Saviour, deliver us not into the bitter pains of eternal death. Thou knowest, Lord, the secrets of our hearts; shut not thy merciful ears to our prayer; but spare us, Lord most holy, O God most mighty, O holy and merciful Saviour, thou most worthy Judge eternal, suffer us not, at our last hour, for any pains of death, to fall from thee. T Then, while the earth shall be cast upon the Body by some standing by, the Priest shall say, FORASMUCH as it hath pleased Almighty God of his great mercy to take unto himself the soul of our dear brother here departed, we therefore commit his body to the ground; earth to earth, ashes to ashes, dust to dust; in sure and certain hope of the Resurrection to eternal life, through our Lord Jesus Christ; who shall change our vile body, that it may be like unto his glorious body, according to the mighty working, whereby he is able to subdue all things to himself. blessed are the dead which die in the Lord: even so saith the Spirit; for they rest from their labours. OF THE DEAD. against us. And lead us not into temptation; But deliver us from evil. Amen. Priest. T Then the Priest shall say, Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. with whom do live the spirits of them that depart hence in the Lord, and with whom the souls of the faithful, after they are delivered from the burden of the flesh, are in joy and felicity; We give thee hearty thanks, for that it hath pleased thee to deliver this our brother out of the miseries of this sinful world; beseeching thee, that it may please thee, of thy gracious goodness, shortly to accomplish the number of thine elect, and to hasten thy kingdom; that we, with all those that are departed in the true faith of thy holy Name, may have our perfect consummation and bliss, both in body and soul, in thy eternal and everlasting glory; through Jesus Christ our Lord. Amen. T Then shall be said or sung, I HEARD a voice from heaven, saying ther doth; and that, at the general Reunto me, we may be found acceptable in thy sight; and receive that blessing, which thy well- beloved Son shall then pronounce to all that love and fear thee, saying, Come, ye blessed children of my Father, receive the kingdom prepared for you from the beginning of the world: Grant this, we beseech thee, O merciful FaOUR Father, which art in heaven, ther, through Jesus Christ, our Mediator and thy Name. dom come. Thy will be done in earth, As it is in heaven. Give us this our daily bread. And forgive us our trespasses, As we forgive them that trespass The Collect. O MERCIFUL God, the Father of our Lord Jesus Christ, who the resurrection and the life; in whom whosoever believeth shall live, though he die; and whosoever liveth, and believeth in him, shall not die eternally; who also hath taught us, by his holy Apostle Saint Paul, not to be sorry, as men without hope, for them that sleep in him; We meekly beseech thee, O Father, to raise us from the death of sin unto the life of righteousness; that, when we shall depart this life, we may rest in him, as our hope is this our bro170 THE grace of our Lord Jesus Christ, of the ship of the Holy Ghost, be with us all evermore. Amen. call with those on the right hand to the Kingdom of the Father. These two most beautiful Collects evidently suppose the dead to have died in the Communion of the Church of Christ, and in the profession of Christian faith. In them, therefore, lies the chief difficulty of the use of the Service over those who have lived a notoriously immoral and ungodly life; because they do not merely abstain from all judgment of the dead( which all would desire to do), but express a positive hope and thankfulness, on which we dare not venture without solid THE CHURCHING OF WOMEN. The use of some such Service after childbirth is most ancient, both in the East and in the West; and it is possible that it may have been borrowed from the older Jewish observance, involving the double idea of Purification and of Thanksgiving. Our present Service is taken from the Service for the" Purification of Women in the Sarum Manual; and the old title was retained in 1549, but changed to the" Thanksgiving of Women" in 1552. The PSALM.- Till 1662 the cxxist Psalm was used( which Psalm, with the cxxviiith, was used in the old Service). In 1662 the present alternative Psalms were substituted. The cxvith Psalm is one of thankgiving for deliverance from danger and sorrow by God's mercy; the cxxvii th a thanksgiving for domestic blessing, especially the blessing of children. ground. The reality of the difficulty cannot be doubted; but it is hard to know how it can be satisfactorily met. In the Service of 1549 these Collects contained more distinct prayer for the souls of the dead, and were prefaced by a series of Versicles, in which it was prayed that" God would deliver their souls from the gates of hell." The special Communion Service was also added, with Ps. xlii. as an Introit, our present Second Collect as the Collect, the Epistle from 1 Thess. iv. 13-18, and the Gospel from John vi. 35-39. PLACE AND TIME OF SERVICE. It was directed in the Manual that the Service should be performed at the Church door; and at the close the Priest took the woman by the hand, and led her into the Church with the words, " Enter into the Temple of God, that thou mayest have eternal life." In 1549 the place was changed to" near the Quire door;" in 1552 to " nigh unto the place where the Table standeth; in 1662 the present vaguer direction was substituted. The phrase" decently apparelled" has been thought to contain a reference to the old practice of wearing a veil. The time at which the Service should take place is not laid down; but both custom, and inference from the closing Rubric, suggest that it should come just before the Communion Service. Then the SERVICE OF PRAYER opens, as usual, with the Kyrie and Lord's Prayer; next includes the same Versicles as in the Marriage Service; and ends with 171 "" a Collect, partly of thanksgiving, partly of prayer, for holy life here and eternal glory hereafter. The final RUBRIC in 1549 directed that the child's Chrisom, or white garment, should be at this time presented, with the " offering"( a thank- offering for the Service of God). The direction as to the Holy Communion is as in the Marriage Service. In both ideas of the Ordinance, as a restoration to the privilege of worship, and as a Thanksgiving, the attendance at the Holy Communion is certainly most venient," i.e., appropriate. con THE THANKSGIVING OF WOMEN AFTER CHILD- BIRTH, COMMONLY CALLED, THE CHURCHING OF WOMEN. The Woman, at the usual time after her Delivery, shall come into the Church decently apparelled, and there shall kneel down in some convenient place, as hath been accustomed, or as the Ordinary shall direct: And then the Priest shall say unto her, FORASMUCH as it hath pleased Almighty God of his goodness to give you safe deliverance, and hath preserved you in the great danger of Childbirth; you shall therefore give hearty thanks unto God, and say, ( T Then shall the Priest say the 116th Psalm.) Dilexi quoniam. I AM well pleased that the Lord hath heard the voice of my prayer; That he hath inclined his ear unto me therefore will I call upon him as long as I live. The snares of death compassed me round about and the pains of hell gat hold upon me. I found trouble and heaviness, and I called upon the Name of the Lord: 0 Lord, I beseech thee, deliver my soul. Gracious is the Lord, and righteous: yea, our God is merciful. The Lord preserveth the simple: I was in misery, and he helped me. Turn again then unto thy rest, O my soul for the Lord hath rewarded thee. And why? thou hast delivered my soul from death: mine eyes from tears, and my feet from falling. I will walk before the Lord: in the land of the living. I believed, and therefore will I speak; but I was sore troubled: I said in my haste, All men are liars. What reward shall I give unto the Lord: for all the benefits that he hath done unto me? eat the bread of carefulness: for so he giveth his beloved sleep. Lo, children and the fruit of the womb are an heritage and gift that cometh of the Lord. Like as the arrows in the hand of the giant even so are the young children. Happy is the man that hath his quiver full of them: they shall not be ashamed when they speak with their enemies in the gate. 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. T Then the Priest shall say, Let us pray. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. OUT UR Father, which art in heaven, Hallowed be thy Name. Thy kingdom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil: For thine is the kingdom, The power, and the glory, For ever and ever. Amen. Min. O Lord, save this woman thy servant: Ans. Who putteth her trust in thee. Min. Be thou to her a strong tower; Ans. From the face of her enemy. Min. Lord, hear our prayer. Ans. And let our cry come unto thee. Minister. Let us pray. I will receive the cup of salvation: and call upon the Name of the Lord. sence of all his people in the courts of OALMIGHTY God, we give thee I will pay my vows now in the prethe Lord's house, even in the midst of thee, O Jerusalem. Praise the Lord. 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. humble that thou hast vouchsafed to deliver this woman thy servant from the great pain and peril of Child- birth; Grant, we beseech thee, most merciful Father, that she, through thy help, may both faithfully live, and walk according to thy will, in this life present; and also may be partaker of everlasting glory in the life to come; Or, Psalm 127. Nisi Dominus. EXCEPT the Lord build the house: through Jesus Christ our Lord. Amen. their labour lost that build it. Except the Lord keep the city: the watchman waketh but in vain. It is but lost labour that ye haste to rise up early, and so late take rest, and 171 T The Woman, that cometh to give her Thanks, must offer accustomed Offerings; and, if there be a Communion, it is convenient that she receive the holy Communion. THE The former part of this Service- the" Commination" properly so called- was composed in 1549; the latter part is borrowed from the Benedictio Cinerum appointed in the old Manual for Ash Wednesday. In 1549 the Service was fixed for Ash Wed esday only; in 1552 for" divers times in the year;" in 1662 the present direction was substituted. The introduction of the Commination- which is ( be it observed) not an invoking of God's curse on sin, but simply a warning that it must rest on sin, till penitence follows- was, no doubt, thought seasonable at the time when compulsory Auricular Confession was passing away, especially to meet a certain tendency to neglect God's Law, on pretence of the sufficiency of faith alone. Hence its austere severity, breathing perhaps the spirit of the Old Testament( from which most of its language is drawn) more than the New. COMMINATION. In the RUBRIC the word" reading pew was introduced in 1662, for the first time recognising its existence( traceable since 1569) in the Church. ( A) THE COMMINATION ITSELF. The INTRODUCTION refers to the primitive discipline of public Confession and Penance inflicted on notorious offenders, especially at the opening of Lent, with a view to Absolution and restoration to Communion at Easter. This gradually gave place, first, to private Confession( beginning in the case of sins of which it was a scandal to speak) to a Priest specially appointed as a" Penitentiary;" and then to systematic Private Confession and Absolution, made a regular part of Christian life, and a necessary preparation for Holy Communion, and exalted to the dignity of a Sacrament. When this was abolished as obligatory, the Reformers of the 16th century, being stern upholders of discipline, desired( as this Exhortation shows) to return to the substance of the primitive practice. Finding this impracticable, they inserted this solemn Service of Warning; falling back, at the same time, on the General Confession and Absolution as a 172 " 9 rule, and on Private Confession and Absolution as the exception. Of the COMMINATION SENTENCES the first seven are selected from Deut. xxvii. 15-26, the solemn roll of curses to be pronounced from Mount Ebal. They condemn the breach of the various Commandments of the Second Table. The eighth is, from Jer. xvfi. 5, against the ungodliness of a mere worldly life; and the ninth is directed against an agglomeration of the various sins of the flesh, condemned everywhere in Holy Scripture. The " Amen" at the end of eachsince they are declarations and not imprecations- must be taken to mean" So it is," not" So be it," affirming the curse of God to be due." It will be observed that the denunciation is only of impenitent sinners, and that, stern as it is, it is intended to lead up to the most gracious promises of pardon to repentance. The EXHORTATION, although it is really a succession of quotations from Holy Scripture, yet A COMMINATION, OR DENOUNCING OF GOD'S ANGER AND JUDGMENTS AGAINST SINNERS, With certain Prayers, to be used on the first Day of Lent, and at other times, as the Ordinary shall appoint. 1 After Morning Prayer, the Litany ended according to the accustomed manner, the Priest shall, in the Reading- Pew or Pulpit, say, BR RETHREN, in the Primitive Church there was a godly discipline, that, at the beginning of Lent, such persons as stood convicted of notorious sin were put to open penance, and punished in this world, that their souls might be saved in the day of the Lord; and that others, admonished by their example, might be the more afraid to offend. Instead whereof,( until the said discipline may be restored again, which is much to be wished,) it is thought good, that at this time( in the presence of you all) should be read the general sentences of God's cursing against impenitent sinners, gathered out of the Minister. seven and twentieth Chapter of Deuter- NOW seeing that all they are accursed onomy, and other places of Scripture; and that ye should answer to every Sentence, Amen: To the intent that, being admonished of the great indignation of God against sinners, ye may the rather be moved to earnest and true repentance; and' may walk more warily in these dangerous days; fleeing from such vices, for which ye affirm with your own mouths the curse of God to be due. O beareth witness) who do err and go astray from the commandments of God; let us hanging over our heads, and always ( remembering the dreadful judgment Lord God, with all contrition and meekready to fall upon us) return unto our ness of heart; bewailing and lamenting fessing our offences, and seeking to our sinful life, acknowledging and conbring forth worthy fruits of penance, For now is the ax put unto the root of the trees, so that every tree that bringeth not forth good fruit is hewn down, and cast into the fire. It is a fearful thing to fall into the hands of the living God: he shall pour down rain upon the sinners, snares, fire and brimstone, storm and tempest; this shall be their portion to drink. For lo, the Lord is come out of his place to visit the wickedness of such as dwell upon the earth. But who may abide the day of his coming? Who shall be able to endure when he appeareth? His fan is in his hand, and he will purge his floor, and gather his wheat into the barn; but he will burn the chaff with unquenchable fire. The day of the Lord cometh as a thief in the night and when men shall say, Peace, and all things are safe, then shall sudden destruction come upon them, as sorrow cometh upon a woman travailing with child, and they shall not escape. Then shall appear the wrath of God in the day of vengeance, which obstinate sinners, through the stubbornness of their heart, have heaped CU URSED is the man that maketh any carved or molten image, to worship it. TAnd the people shall answer and say, Amen. Min. Cursed is he that curseth his father or mother. Ans. Amen. Min. Cursed is he that removeth his neighbour's land- mark. Ans. Amen. Min. Cursed is he that maketh the blind to go out of his way. Ans. Amen. Min. Cursed is he that perverteth the judgment of the stranger, the fatherless, and widow. Ans. Amen. Min. Cursed is he that smiteth his neighbour secretly. Ans. Amen. Min. Cursed is he that lieth with his neighbour's wife. Ans. Amen. Min. Cursed is he that taketh reward to slay the innocent. Ans. Amen. Min. Cursed is he that putteth his trust in man, and taketh man for his defence, and in his heart goeth from the Lord. Ans. Amen. Min. Cursed are the unmerciful, fornicators, and adulterers, covetous persons, idolaters, slanderers, drunkards, and extortioners. Ans. Amen. 172 preserves a singular coherency and force, and a no less remarkable fervour and spirituality of tone. It is, first,( a) a declaration of the sure and searching character of God's judgments, falling suddenly on the wilfully blind and impenitent, and vainly deprecated in remorse, when the hour of repentance has passed away.( See Mat. iii. 8, 10; Ps. xi. 7; Mal. iii. 2; Mat. iii. 12; 1 Thes. v. 3; Prov. i. 28-30; Mat. xxv. 10, 11, 31).( b) Next a call to timely penitence, while the day of salvation lasts, enforced by the most gracious promises of forgiveness from Old Testament prophecy( see 2 Cor. vi. 2; John ix. 4, 5; xii. 36; Is. i. 18; Ezek. xviii. 30-32).( c) Lastly, the Gospel call to faith in the Lord Jesus Christ, our Advocate, as ready to receive and willing to pardon, calling us to take His yoke upon us and find rest, promising us a place on His right hand and His blessing at the Great Day( 1 John ii. 1, 2; Is. liii. 5, 6; Matt. xi. 29, 30; xxv. 33, 34). Nothing can more fully express the threefold " conviction of Sin, Righteousness, and Judgment" given by the Holy Spirit( John xvi. 711). ( B) THE SERVICE OF SUPPLICATION. The RUBRIC mentions the place" where they are accustomed to say the Litany." This is shown by the Injunctions of 1549 to be in" the midst of the Church," so as to mark the congregational character of the Service; and it became customary to place there a" Litanydesk" for the officiating Minister or Ministers. The PSALM( the 51st) is one of the Seven Penitential Psalms appointed in the old Manual173 the other six being now used as Proper Psalms for Ash Wednesday. It is the Psalm of David's penitence after his great sin, and has been for centuries the deepest and most fervent expression of" the godly sorrow which worketh repentance unto salvation." For, while it is full of profound humility, of sense of sin, and of the most intense supplication for the cleansing and renewing grace of the Holy Spirit, it still cherishes an unshaken faith in God's unfailing mercy, a sure hope of restoration through that mercy to purity and gladness, and a confidence that He will accept the sacrifice of a broken and contrite heart. In these lies the distinction between true repentance and remorse; and to us these convictions should be even more vivid than to David, because we know the perfect Atonement of the Lord Jesus Christ. The SERVICE OF PRAYER then opens, as usual, with the Kyrie and the Lord's Prayer. The VERSICLES are again like those of the other Occasional Services, with, however, the insertion of the fifth and sixth, which are especially penitential ( from Ps. lxxix. 9). Of the COLLECTS, the former ( a) is a simple prayer for God's absolution to those who feel and confess their sins; the latter( b) is a fuller and more fervent expression of the same prayer, opening( like that of the Ash Wednesday and Good Friday Collects) with a preamble of confidence in God's mercy to all that He has made, and crying to Him to forgive, to receive and comfort, to spare our weakness and misery even in chastisement, and to prepare us for communion with Him in the world to come. A COMMINATION. unto themselves; which despised the goodness, patience, and long- sufferance of God, when he calleth them continually to repentance. Then shall they call upon me,( saith the Lord,) but I will not hear; they shall seek me early, but they shall not find me; and that, because they hated knowledge, and received not the fear of the Lord, but abhorred my counsel, and despised my correction. Then shall it be too late to knock when the door shall be shut; and diction of his Father, commanding us to take possession of his glorious kingdom: Unto which he vouchsafe to bring us all, for his infinite mercy. Amen. T Then shall they all kneel upon their knees, and the Priests and Clerks kneeling( in the place where they are accustomed to say the Litany) shall say this Psalm. Miserere mei, Deus. Psalm 51. too late to cry for mercy when it is the HAVE mercy upon me, O God, after thy great goodness: according to the multitude of thy mercies do away mine offences. Wash me throughly from my wickedness and cleanse me from my sin. For I acknowledge my faults: and my sin is ever before me. Against thee only have I sinned, and done this evil in thy sight that thou mightest be justified in thy saying, and clear when thou art judged. time of justice. O voice of most just judgment, which shall be pronounced upon them, when it shall be said unto them, Go, ye cursed, into the fire everlasting, which is prepared for the devil and his angels. Therefore, brethren, take we heed betime, while the day of salvation lasteth; for the night cometh, when none can work. But let us, while we have the light, believe in the light, and walk as children of the light; that we be not cast into utter darkness, where is weeping and gnashing of teeth. Let us not abuse the goodness of God, who calleth us mercifully to amendment, and of his endless pity promiseth us forgiveness of that which is past, if with a perfect and true heart we return unto him. For though our sins be as red as scarlet, they shall be made white as snow; and though they be like purple, yet they shall be made white as wool. Turn ye ( saith the Lord) from all your wickedness, and your sin shall not be your destruction: Cast away from you all your ungodliness that ye have done: Make you new hearts, and a new spirit: Wherefore will ye die, O ye house of Israel, seeing that I have no pleasure in the death of him that dieth, saith the Lord God? Turn ye then, and ye shall live. Although we have sinned, yet have we an Advocate with the Father, Jesus Christ the righteous; and he is the propitiation for our sins. For he was wounded for our offences, and smitten for our wickedness. Let us therefore return unto him, who is the merciful receiver of all true penitent sinners; assuring ourselves that he is ready to receive us, and most willing to pardon us, if we come unto him with faithful repentance; if we submit ourselves unto him, and from henceforth walk in his ways; if we will take his easy yoke, and light burden upon us, to follow him in lowliness, patience, and charity, and be ordered by the governance of his Holy Spirit; seeking always his glory, and serving him duly in our vocation with thanksgiving: This if we do, Christ will deliver us from the curse of the law, and from the extreme malediction which shall light upon them that shall be set on the left hand; and he will set us on his right hand, and give us the gracious neBehold, I was shapen in wickedness: and in sin hath my mother conceived me. But lo, thou requirest truth in the inward parts and shalt make me to understand wisdom secretly. Thou shalt purge me with hyssop, and I shall be clean: thou shalt wash me, and I shall be whiter than snow. Thou shalt make me hear of joy and gladness that the bones which thou hast broken may rejoice. Turn thy face away from my sins: and put out all my misdeeds. Make me a clean heart, O God: and renew a right spirit within me. Cast me not away from thy presence and take not thy Holy Spirit from me. O give me the comfort of thy help again and stablish me with thy free Spirit. Then shall I teach thy ways unto the wicked and sinners shall be converted unto thee. Deliver me from blood- guiltiness, O God, thou that art the God of my health and my tongue shall sing of thy righteousness. Thou shalt open my lips, O Lord: and my mouth shall shew thy praise. For thou desirest no sacrifice, else would I give it thee: but thou delightest not in burnt- offerings. The sacrifice of God is a troubled spirit a broken and contrite heart, O God, shalt thou not despise. O be favourable and gracious unto Sion build thou the walls of Jerusalem. : Then shalt thou be pleased with the sacrifice of righteousness, with the burnt- offerings and oblations: then shall they offer young bullocks upon thine altar. Glory be to the Father, and to the Son and to the Holy Ghost. 173 The CONFESSION, called an " Anthem"( or Antiphon) in 1549, is drawn almost entirely from the expressions of penitence in the Old Testament( see Lam. v. 21; Joel ii. 12, 13, 17,& c.) It is one of great fervour in confession of sin, expression of sorrow, and cry for pardon. In 174 comparison with those of the Morning and Communion Services, it is perhaps of even greater intensity, but of less comprehensiveness of idea. The BLESSING, added in 1662, is a shortened form of the old Jewish Blessing( Num. vi. 2426), A COMMINATION. Ans. As it was in the beginning, is now, and ever shall be: world without end. Amen. Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. OUR Father, which art in heaven, dom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. Min. O Lord, save thy servants; Ans. That put their trust in thee. Min. Send unto them help from above. Ans. And evermore mightily defend them. Min. Help us, O God our Saviour. Ans. And for the glory of thy Name deliver us; be merciful to us sinners, for thy Name's sake. Min. O Lord, hear our prayer. Ans. And let our cry come unto thee. cifully forgive us our trespasses; receive and comfort us, who are grieved and wearied with the burden of our sins. Thy property is always to have mercy; to thee only it appertaineth to forgive sins. Spare us therefore, good Lord, spare thy people, whom thou hast redeemed; enter not into judgment with thy servants, who are vile ear and miserable sinners; but so turn thine anger from us, who meekly acknowledge our vileness, and truly repent us of our faults, and so make haste to help us in this world, that we may ever live with thee in the world to come; through Jesus Christ our Lord. Amen. TURN thou us, O good Lord, and so shall we be turned. Be favourable, Who turn to thee in weeping, fasting, O Lord, Be favourable to thy people, and praying. For thou art a merciful God, Full of compassion, Long- suffering, and of great pity. Thou sparest when we deserve punishment, And in thy wrath thinkest upon mercy. Spare Minister. Let us pray. O LORD, we beseech thee, mercifully thy people, good Lord, spare them, And hear our prayers, spare those who confess their sins unto thee; that they, whose consciences by sin are accused, by thy merciful pardon may be absolved; through Christ our Lord. let not to confusion. Hear us, O Lord, for thy mercy is great, And after the multitude of thy mercies look upon us; Through the merits and mediation of thy blessed Son, Jesus Christ our Lord. Amen. Amen. T Then shall the people say this that followeth, after the Minister. who of a sinner, but that he should rather turn from his sin, and be saved; MerT Then the Minister alone shall say, MOST mighty God, and merciful Father, who hast compassion upon all men, and hatest nothing that thou THE Lord bless us, and keep us; the up countenance upon us, and give us peace, now and for evermore. Amen. 174 INTRODUCTION TO THE PSALTER. THE main purpose of this Introduction- as prefatory to the special annotations on each Psalm- is to examine the general character, style, and structure of the Psalter, especially in relation to its use in the Service of the Church in all ages. " the ( I.) THE PECULIAR CHARACTERISTICS OF THE PSALMS.-The This Psalms occupy a peculiar position in Holy Scripture. peculiarity was indicated by the ancient Jewish division of the Old Testament( see Luke xxiv. 44) into" the Law, the Prophets, and the Psalms." For in" the Law and the Prophets" we have the Word of God to man; in the History reciting for man's knowledge and admonition the record of His creation and government of the world; in the Law and Prophecy, revealing to man His Will, and through His Will something of His Nature. But in Psalms"-primarily in the Psalter itself, and to some extent in the other Books( Proverbs, Ecclesiastes, Canticles) included with it in the Jewish division- we have the answer of the human soul under the inspiration of God to the Divine Message. Most often that answer is of the nature of simple Adoration, whether in Confession and Prayer, or in Praise and Thanksgiving; sometimes of meditation and reflection on God's Word, or on His works in Nature and History; sometimes even of enquiry and remonstrance, when such meditation has brought home to the soul the sense of perplexity and mystery in God's dealings with man. In form this answer of the soul clothes itself in the language of poetry, but a poetry of a singularly free and unartificial type, unlike that of modern literatures in this- that it is marked not by formal arrangement of words in rhyme or rhythm, but by a simple correspondence of ideas, so repeated in successive clauses as, by parallelism or by antithesis, to illustrate each other, to enforce the thought conThe Psalm thus veyed, and to impress it on the memory. resembles the Lyric Poetry found in all literatures, embodying the expression of inward thought and emotion, as distinct from the epic recital, or the dramatic representation, of things without. But it is notable that, whereas in many literatures the lyric element, being most deeply coloured by the special characteristics of age and nation, is apt to be the most evanescent in its vitality, the Psalms have proved to be the most enduring of all parts, even of the Old Testament, as an expression of thought and It is that emotion in all ages. The reason of this is obvious. they deal with that relation of the soul to God, which, except in degree, cannot change, and which( although in all points transfigured by our higher consciousness of God through the light and grace of the Lord Jesus Christ) has been realized in all the ages 171a INTRODUCTION TO THE PSALTER. and races of Christendom in the same essential features, as by Jewish prophet or psalmist in his ancient and peculiar covenant with the Lord Jehovah. PSALMS NOT IN THE PSALTER.- The" Psalmic element" of the Old Testament is not confined to the Psalter. Psalms, in this general sense of the word, are found scattered through the historical and prophetic books. Thus in the time of the Exodus we find the Psalm of triumph( Ex. xv. 1-21) after the passage of the Red Sea; the Song of the Well( Num. xxi. 17, 18); the quotation from the Song of the" Wars of the Lord"( Num. xxi. 14, 15); and the magnificent Song of Moses(" taught to the children of Israel") in Deut. xxxii. In Josh. x. 13( as also in 2 Sam. i. 18) we find reference to the" book of Jasher," probably the" book of the Upright," a celebration of the worthies of Israel, somewhat resembling in tone the Psalm properly so called. The Song of Deborah( Judg. v.) is a magnificent specimen of a patriotic hymn of triumph and rejoicing over victory; the Song of Hannah ( 1 Sam. ii. 1-10) of deep religious thanksgiving; the Elegy of David over Saul and Jonathan( 2 Sam. i. 19-27) of religious mourning. In the book of Job a large portion is of the nature of the Psalm, as being direct address of pleading with God( see chs. iii., x., xxxi.). Turning to the books included with the Psalter in the Jewish division, we find grand passagés of didactic and meditative poetry in the Book of Proverbs( see Prov. i. 20-32; ii. 1-22; iii. 13-26); of allegorical poetry in Ecclésiastes( see Eccl. xii. 1-7); and the whole of Canticles is an Idyll of pastoral life and love, under which ancient interpreters delighted to read a religious meaning. Interspersed again in the prophetic books are passages virtually Psalms; in which the prophet turns from his usual task as messenger of God to men, to speak either for himself or for them to God. Such is the song of thanksgiving in Isa. xii.; the lamentation of remonstrance in Jer. xx. 7-18; the cry of faith in the very face of death in Jonah ii. 1-9; the psalm of glad resignation before the Divine Majesty in Hab. iii.; the thanksgiving of Hezekiah for restored life in Isa. xxxviii. 9-20. The Book of Lamentations is one long Psalm of mourning, full of Confession and Prayer- the greater part being cast into an acrostic form. Even of David himself we have( 2 Sam. xxiii. 2-6) a notable Psalm- the" last words of the sweet Psalmist of Israel" -not included in the Psalter. THE PSALTER IN RELATION TO TEMPLE WORSHIP.- The contents of the Psalter were, no doubt, determined by use in the worship of the Tabernacle and of the Temple. Of such use we have traces in the record of the first dedication of the Temple( 2 Chr. v. 13; vii. 3); where we find described the burst of instrumental music, with " cymbals and psalteries, and harps and trumpets," from the Levites which were the singers," and the response of the people," Praise the Lord: for He is good for His mercy endureth for ever 1746 66 23 INTRODUCTION ( see Ps. cxviii. 1; cxxxvi.,& c.). Similarly at the restorations of the worship of the Temple by Jehoshaphat and Hezekiah( 2 Chr. xx. 19, 21; xxix. 27-30) we find mention of the same offering of" praise to the Lord, for His mercy endureth for ever," and of the Song of the Lord" with the instruments ordained by David, king of Israel," and expressed in the words of David and of Asaph the Seer." Again, in Ezra iii. 10 and Neh. xii. 40, 45, 46, we find the revival of the Psalmody of the old Temple made a prominent part of the worship, which hallowed the building and dedication of the new. This destination is also indicated in the headings to the Psalms. These headings- found in the Hebrew MSS., and translated in our " Bible Version"-though not, perhaps, to be taken as of absolute authority, yet embody ancient and most interesting traditions, and are recognised as of high historical value. In these no less than fifty- five Psalms are inscribed," For the chief Musician," clearly for use in worship; and( as will be seen hereafter) several are attributed to the authorship of those, who are known to have been the heads of the families of the Levites attached to the Temple. Subsequently the Talmud enumerates particular Psalms, as accompanying particular sacrifices, and appointed, at least in the Second Temple, for the Service of particular days. In the time of Our Lord and His Apostles it would appear that the use of the Psalms in the Temple Service regularly followed the meat and drink offering( which had been preceded by Prayers, Readings, and Blessing); that for each of the six days of the week was appointed a special Psalm, viz., Ps. xxiv., xlviii., lxxxii., xciv., lxxxi., xciii., while to the Sabbath was appropriated Ps. xcii., which in the ancient heading bears the title" a Psalm for the Sabbath Day." Besides these there were Psalms appointed for days and occasions of special solemnity; such as the" Great Hallel"( Ps. cxiii.- exviii.) at the chief yearly Festivals. It was no doubt by such use that the Psalms, beyond all other parts of Holy Scripture, became familiar in the Jewish, as afterwards in the Christian Church; and it is a remarkable evidence of such familiarity that of all the quotations from the Old Testament in the New it has been calc lated that about two- fifths are taken from the Psalms alone. THE HEBREW TITLE.- The original Hebrew title of the whole Book, signifying" the Praises," or" Songs of Praise," and the title" the Prayers," which in Ps. lxxii. 20(" the prayers of David the son of Jesse are ended") seems to refer to the division of the Psalter( Ps. xlii.- lxxii.) then closed, indicate this origin of the Psalter itself. It has been remarked that, considered strictly, many of the Psalms do not altogether fall under either category of praise or prayer. But these names are well justified by their use in worship, of which the higher element, marking the perfect worship of Heaven, is Praise, and the lower element, belonging to our present state of imperfection, is Prayer. The headings of special Psalms carry out this general description. Thus some Psalms ( as Ps. xxxviii., lxx.) are" for Remembrance"-that is" Memo174 c TO THE PSALTER. 66 rial" of prayer and penitence before God. Others( as Ps. c.) are for Thanksgiving." Others again( as Ps. lx.) represent the didactic element in worship. They are" for Teaching," perhaps, like the Song of Moses, to be committed to memory. Some of the Hebrew names, moreover, given to particular Psalms carry out this last meaning; as Maschil(" Instruction" or" skill" in execution); Michtam, probably" a golden Psalm," rendered in the Greek version by a word signifying" inscription for a pillar." All these names, connecting the Psalms with the worship and teaching of the Service of God, describe them in their intrinsic character and purpose. THE GREEK TITLE.- On the other hand the name" Psalms," originating in the Greek Septuagint version, and from it passing into all modern European languages, describes simply their poetical form and musical setting, as songs accompanied by stringed instruments." It is a historical justification of the use of instrumental music in the Service of God; and from the different headings of Ps. iv., vi.(" for strings"), and Ps. v.(" for flutes"), it is clear that in practice it was held to include not only stringed instruments, but also the wind instruments, which in our own days furnish the most usual accompaniment. Some of the Hebrew designations attached to special Psalms mark varieties of musical style. Thus Shir( see Ps. xlvi.) seems to mean simply " a Song," while Mizmor( see Ps. xlviii.) is" a Song accompanied by music," Shiggaion probably is rather an" Ode" of more imaginative and erratic style.( It is curious that these correspond remarkably to the" Psalms and Hymns and Spiritual Songs,' described in Eph. v. 19, as belonging to early Christian worship.) Other headings, according to the usual interpretation, supply other musical details. In Ps. xlvi., the word Alamoth(" after the manner of maidens") is thought to indicate the use of treble voices, and in Ps. vi. Sheminith(" on the octave") the use of bass. In Ps. xxii., xlv., lvi., the Hebrew words signifying" the Hind of the Dawn," ,"" after the Lilies," and" the Silent Dove," are generally supposed to represent the names of the tunes to which these Psalms were set. The word Selah, often interspersed, translated by the Greek diapsalma, or" interposed symphony," is thought to be the signal" Strike up!" given for such musical interlude. All seems to show that the use of the Psalms in worship was to the ancient Israelites, not only an education of devotion, but a training also in sacred music. THE DIVISIONS OF THE PSALTER.- This same use of the Psalter in worship is further indicated by its ancient division into five books, each ending with a solemn doxology. These books are as follows:171 d "" Book I. Ps. i.- xli. Book II. Ps. xlii.- lxxii. Book III. Ps. lxxiii.- lxxxix. Book IV. Ps. xc.- cvi. Book V. Ps. cvii.-cl. INTRODUCTION The exact number five may probably have been suggested by analogy with the five Books of the Law and the five Books of the Prophets( the twelve Minor Prophets forming but one book). But in general these books appear to represent a gradual historical growth of the Psalter from time to time, in connection with the organisation or the restoration of the Temple Service. The first book( Ps. i.- xli.), in which almost all the Psalms are referred to David, is by universal consent believed to have formed the original Psalter, collected by Solomon, to whom the First Psalm prefixed to the book is traditionally ascribed, and presumably forming the first body of Psalms for use in the Temple. The date of the second book( Ps. xlii.- lxxii.), which contains eighteen Psalms ascribed to David, and eight to the" sons of Korah," and which ends with the words" the prayers of David the son of Jesse are ended," is more doubtful. By some it is referred to the days of Solomon; by others to the revivals of Jehoshaphat or Hezekiah. The third book( Ps. lxxiii.- 1xxxix.) is mainly ascribed to other authors," Asaph," and" the sons of Korah," and is evidently of later formation. From the labours of collection ascribed to the men of Hezekiah in Prov. xxv. 1, and the mention in the record of Hezekiah's Services of" the words of David and Asaph the Seer"( 2 Chron. xxix. 30), it has been thought by many that the formation both of this and of the preceding book belongs to his time. The fourth and fifth books( Ps. xc.- cvi. and cvii.-cl.) are generally referred to a later date, probably to the restoration of the Exiles in the days of Ezra and Nehemiah. Except seventeen Psalms ascribed to David, one to Moses, and one to Solomon, they are anonymous; and most of the book, especially the Songs of Degrees( Ps. cxx.- cxxxiv.), and such Psalms as Ps. cxxxvii., evidently belong to the return from Exile. It has been contended by many that some of the Psalms are of still later date, belonging even to Maccabean times. But the evidence for this supposition, which contradicts the constant Jewish tradition of the close of the Canon in the generation after the completion of the Restoration, appears to be insufficient. ( This division accounts for the fact that some Psalms are repeated. Thus Ps. xiv.( in the Bible Version) in the First Book, and Ps. liii. in the Second Book are nearly identical; Ps. lxx. in the Second Book is a repetition of Ps. xl. 16-21 in the First; and Ps. cviii. in the Fifth Book is made up of passages from Ps. lx. and lvii. in the Second Book.) ELOHISTIC AND JEHOVISTIC PSALMS.- It might have been hoped that some clue to the relative date of the various parts of the Psalter would be gained from the well- known distinction between the Elohistic and Jehovistic Psalms- that is, the Psalms in which the more ancient and general name of God( Elohim) is used, 174 e TO THE PSALTER. and those in which it is replaced by the later and more distinctive title of JEHOVAH. But on examination this idea breaks utterly down. The Psalms of David, which are the earliest, and the latest Psalms in the Fourth and Fifth Books, are Jehovistic; while the Psalms of Asaph and the sons of Korah are Elohistic. The distinction is probably due merely to difference of authorship, or possibly difference of occasion and character; and there is, of course, no reason whatever, historical or theoretical, why the two names should not have been used side by side. ( II.) AUTHORSHIP OF THE PSALMS.- This gradual formation of the Psalter stretches over a period of about five hundred years. The Psalms are the work of many ages and many authors; their general unity of tone and character belongs to their unity of Inspiration and purpose. About a third of the Psalms are anonymous. The ancient headings prefixed to the Psalms refer the other two- thirds to various authors. Of these, seventy- three ( Ps. iii.- ix.; xi.- xxxii.; xxxv.- xli.; li.- lxv.; lxviii.- lxx.; lxxxvi., ci., ciii.; cvii.-cx.; cxxii., cxxiv., cxxxi., cxxxiii.; cxxxviii.- cxlv.) are ascribed to David; two( Ps. lxxii., cxxvii.) to Solomon; one( Ps. xc.) to Moses. Of the rest, twelve( Ps. 1., lxxiii.- lxxxiii.) are attributed to Asaph," described in 1 Chron. vi. 39 as the head of the family of the Levites descended from Gershom the son of Levi, which was one of the three families set by David" over the Service of Song." He seems to have stood out with special prominence as" the chief musician;" so that in Ezra ii. 41" the sons of Asaph" seem equivalent to" the singers." To the second of these families descended from Kohath, son of Levi, but called" the sons of Korah"( grandson of Kohath), are ascribed twelve Psalms( Ps. xlii.- xlix., lxxxiv., lxxxv., lxxxvii., lxxxviii.), of which one( Ps. lxxxviii.) is referred to Heman, their head, contemporary with Asaph. To Ethan, the corresponding head of the family of the Merarites, is ascribed one Psalm( Ps. lxxxix.). 66 The literal accuracy of these ascriptions has been matter of controversy; some have thought that a Psalm" of David" or of Asaph' may indicate only composition" after the manner of David" or" of Asaph." But although in some instances there seems considerable evidence of later date, yet in most cases the ascription is probably correct. Possibly some of the ancient Psalms( as those ascribed to David) inserted in the last book, may in their present form have passed through later hands; and, indeed, in some of the ancient versions the names of later prophets( Jeremiah, Haggai, Zechariah) are subjoined to the name of David. PSALMS OF DAVID.- Of the Psalms of David not a few can be referred, either by inscription or by strong internal evidence, to various periods of his life. These references are examined in detail in the annotations to each Psalm; a few, however, may be noticed here. 174f INTRODUCTION Some belong to the period of his early life till his accession to the throne. Of these Ps. viii.( the contemplation of the heavers), Ps. xxiii.(" the Lord is my Shepherd"), and Ps. xviii.( the vision of God in the storm), breathe the associations of his early shepherd life. The rest are of the days of flight and exile. Ps. vii. belongs to some persecution by" Cush the Benjamite;" Ps. lix. describes the time when the bloodhounds of Saul were watching his house; Ps. lii. denounces the malice of Doeg at the time of David's flight; Ps. xxxiv.( as also perhaps xxxv.) praises God for deliverance, when he feigned madness before Achish; Ps. lvi., also composed in Gath, is a Psalm of anxiety and cry for help; Ps. liv. describes the bitterness of his soul when the Ziphites betrayed him; Ps. lvii. and exlii., composed" in the cave of Adullam or Engedi, alternate between sense of danger and confidence of faith in God. Through these it has been remarked that there run certain general characteristics- an abruptness and vividness of style, a strong sense of innocence, a certain fierceness of wrath against his enemies, and an almost unclouded trust in God. The second class of Psalms refer to the period of his greatness and prosperity. With the bringing up of the Ark it is impossible not to associate Ps. xxiv.(" Lift up your heads, O ye gates") and Ps. xv.(" Who shall ascend unto the hill of the Lord"); possibly to this time, perhaps more probably to the dedication Festival of Solomon, belongs the magnificent Psalm lxviii.(" Let God arise"), taking its motto from the words used at the setting out of the Ark in the wilderness( Num. x. 35). Ps. lx. marks the decisive struggie against the Syrians( see 2 Sam. x. 6-19). To the completion of victories( see 2 Sam. xxii. 1) clearly belongs Ps. xviii.- a Te Deum of triumphant thanksgiving(" I will praise thee, O God, my strength"); and perhaps also Ps. xx. and xxi., full of trust in God in the hour of battle, and of the blessing and triumph of the King. To the time of the promise of" the sure mercies of David"( 2 Sam. vii. 12-27), Ps. cx.(" Jehovah said unto my Lord") must be referred. Ps. ci.( the king's vow of mercy and judgment) marks the same time of prosperity and peace in the favour of God. Perhaps to this time also belongs Ps. xxx., connected in the heading with the" Dedication of the House," either his own house, or( as Jewish tradition has it) the site of the Temple on Mount Moriah after the numbering of the people. In all these may be noted greater perfection and maturity of style, a more kingly tone of dignity, and a deeper thought and intensity of devotion. Other Psalms again belong to the last period of decline and decay after his great sin. Ps. li. declares itself expressly as the outpouring of godly sorrow, not without hope, in the hour of his repentance; and possibly to the same time may be referred Ps. xxxii.," Blessed is he whose unrighteousness is forgiven." Ps. vi., xxxviii., xxxix., xli., are all similarly Psalms of deep selfabasement and sorrow, indicating apparently special sickness and 174 g TO THE PSALTER. suffering, and full of marked reference to treason of trusted friends. They may well belong to the time of weakness and decay before the rebellion of Absalom, and indicate the treachery of false friends like Ahithophel. Ps. iii. is expressly referred to the flight from Absalom; and Ps. lxiii. to the first halt in the" wilderness of Judah." Through all there runs a deeper and sadder tone, pathetic in sense of ss and suffering, but yet with an underlying peace and hope. Like a gleam at sunset, after these come the " last words of David," not included in the Psalter( 2 Sam. xxiii. 2-5), full of the sense of the unfailing glory and strength of righteousness, and the trust, even in defect therefrom, in the sure promise of God. PSALMS OF ASAPH.- The Psalms of Asaph( whatever be the exact meaning of the title) have certainly marked characteristics of their own. They use the general name Elohim, instead of the deeper and more awful name Jehovah. They dwell especially( see Ps. lxxvii, 15; lxxxi. 5; lxxx. 1) on" Joseph" and Israel, as distinct from Judah, and in the last case on" Ephraim, Benjamin, and Manasses," the tribes of the western camp in the wilderness, close to which the Gershonite Levites pitched( see Num. ii. 18-24; iii. 23); and in Ps. lxxviii. 67, 68 on the transference of the supremacy from Ephraim to Judah. They seem to have a meditative and thoughtful cast; as in Ps. lxxiii., putting before us the great problem of God's moral government, which forms the subject of the book of Job; and in the grand Psalm 1., urging the true spirituality of sacrifice and of covenant with God. They have frequently a national character, of lamentation in Ps. lxxiv., 1xxix., lxxx., of. triumph in Ps. lxxv., lxxvi., lxxxi. One is the first great historical Psalm( Ps. 1xxviii.), surveying the story of Israel from the Exodus to the choice of David. Similarly Ps. lxxxiii., in prayer against a confederacy of enemies, chronicles God's deliverance from Sisera and from Midian in the ancient days of Gideon. Another is a grave didactic admonition( Ps. lxxxii.) to the judges of Israel. If they have not the depth and vigour of the Psalms of David, they suit well the grave authoritative character of the chief of the Levites and" the seer." PSALMS OF THE SONS OF KORAH.- The Psalms of this family of Levites, and HEMAN their chief( Ps. xlii.- xlix., 1xxxiv., lxxxv., 1xxxvii., lxxxviii.), are, as perhaps might be expected, in the main Psalms not so much of personal devotion, as of national and ecclesiastical feeling, looking to God especially as the King of Israel. Thus Ps. xliv. is the cry to God in some national disaster; Ps. xlvi., xlvii., xlviii., form a group of thanksgivings to" God our hope and strength" in the hour of deliverance, when" He goes up with the sound of the trumpet," and" reigns over the heathen from His holy seat." Ps. xlv. is a Marriage Hymn( probably at the wedding of Solomon; Ps. lxxxiv.(" O how amiable are thy dwellings") is a song of devotion in the Temple; Ps. lxxxv. a thanks-: 174 h INTRODUCTION giving to God for" turning away captivity;" and Ps. lxxxvii. a song But in this of the glory of Zion" above all dwellings of Jacob." group there are some deeply personal Psalms, one of which ( Ps. lxxxviii.) is ascribed expressly to Heman. Ps. xlii., xliii. ( which form really one Psalm) express the longing for God in exile from Him, with the burden," Why art thou so cast down, O my soul... Put thy trust in God." Ps. xlix. is a pensive meditation on the vanity and transitoriness of all mortal things. Ps. lxxxviii. ( greatly resembling some notable passages in the book of Job) is the cry of the dark hour, in sense of present sorrow, and in terror of the shadowy mystery of the world beyond the grave, and yet in a sad but stedfast trust in God. All three bear so strong a personal impress of pensiveness and of intense but not unclouded faith, that it is difficult not to refer all to one author. These are closed by a long Psalm of ETHAN, head of the sons of Merari( Ps. lxxxix.), pleading the covenant of the sure mercies of David, and crying out through it for deliverance from humiliation and the burden of God's displeasure. ( III.) LATER GROUPS OF PSALMS.- Other marked groups, though not ascribed to any particular authors, may also be noted. Thus Ps. xci.-c. have been thought to form a group, some of the Psalms being actually connected together in the MSS.; and in these certain striking similarities to the latter part of the Book of Isaiah have been pointed out.( See the Introduction to the Psalter in the Speaker's Commentary.) They are almost entirely Psalms of glad confidence and thanksgiving, Ps. xci. breathes the faith in Him " who gives His angels charge over us;" Ps. xcii.( a" Psalm for the Sabbath") declares how good a thing it is to praise and bless God; Ps. xciii., xcvii., xcix., are all Psalms of Adoration, proclaiming that" the Lord is King" over Israel and over all the earth; Ps. xciv. is a confident invocation of Him" to whom vengeance belongeth;" Ps. xcv. is the great Psalm of Invitation to the Worship of the Lord, our Creator and our Father; Ps. xcvi., xcviii., call on us to" sing to the Lord the new Song" before the heathen and over all the earth; and Ps. c. is the traditional Psalm of Jubilation to God, because He is good and" His mercy endures from generation to generation." A similar group of Psalms are those usually called the GREAT HALLEL( cxiii.- cxviii.) used by the Jews at the three great Festivals, and the Feast of Dedication. These are naturally Psalms of Thanksgiving to the Lord for the House of Israel, and for the Priesthood, " the House of Aaron," with constant remembrance of His mercies of old. The first two Psalms( cxiii., cxiv.), sung together at an early stage of the Passover Feast, are simply an ascription of Praise to the Lord as the protector of the lowly, with reminiscences of the going forth of the Presence of the Lord," when Israel went out of Egypt." The last four( Ps. cxv.- cxviii.), sung together at a later stage, begin( Ps. cxv.) with a contrast of the greatness of the Lord 174 i TO THE PSALTER. with the vanity of the idols of the heathen, and an exultant confidence in His promised blessing. Then( Ps. cxvi.) follows an expression of faith, even out of affliction and perplexity, an enquiry" What can I render to the Lord," and an offering to Him of the sacrifice of thanksgiving. To this succeeds( in Ps. cxvii.) a short concluding burst of Praise to the Lord before all nations. Finally, Ps. cxviii.- the" Hosanna" Psalm, especially appropriated to the exuberant thanksgiving of the Feast of Tabernacles, from which the cries of welcome at Our Lord's triumphal entry into Jerusalem were taken- presents in dramatic vividness the picture of a king, coming with his train to the Temple, welcomed by the Priests from within, and surrounded by the shouts of the people from without, which hail him" who cometh in the Name of the Lord," and finally entering into the Temple to thank and praise the Lord as his God. The whole form a magnificent group of Psalms of Adoration and Praise, belonging in measure to the earthly kingdom, in perfection to the heavenly kingdom of the Messiah. Another equally remarkable group is the series of SONGS OF DEGREES- that is properly," Songs of the Ascents." This title is considered by some interpreters to describe a certain regular gradation in the structure of the Psalms. But it is more usually interpreted either( as in the LXX.) of Psalms sung on the broad " steps" of the Temple( with the number of which the number of the Psalms( fifteen) curiously corresponds), or of" Songs of the Goings up" of the Pilgrims to the Temple, collected or composed in the gladness of its restoration after the Captivity. These are Psalms cxx. cxxxiv.; four ascribed to David( Ps. cxxii., cxxiv., cxxxi., cxxxiii.); one to Solomon( Ps. cxxvii.); but mostly of later date. They seem to fall into lesser groups, through which, amidst much variety of tone and idea, we trace indications of their general purpose. Thus Ps. cxx. is the utterance of the Pilgrim, who dwells amidst men of contention, and longs for peace in God; in Ps. cxxi. he lifts up his eyes to the hills of Jerusalem, and feels God's protection day and night in his approach to it; in Ps. cxxii. he stands in sight of the Holy City, glad to enter into the House of the Lord, and praying for the peace of Jerusalem. Again, Ps. cxxiii. is a cry of one despised and oppressed; Ps. cxxiv. ( ascribed to David) of one against whom the waves of enmity break, but who is delivered by the Lord of heaven and earth; yet in Ps. cxxv. he looks on Jerusalem surrounded by the mountains, seeing in its position a type of the encompassing protection of God; and in Ps. cxxvi. exults in the turning of the Captivity of Zion, by which they who have sown in tears now reap in joy. Then the more reflective Ps. cxxvii.( ascribed to Solomon) is the declaration of the vanity of all human care, unless the Lord build the house and keep the city; succeeded by Ps. cxxviii., a Psalm of domestic joy and blessing for all who fear the Lord. Next we find a group of sadder tone; Ps. cxxix. is the prayer of the soul, perse174 k INTRODUCTION cuted but not forsaken, to the Lord, who will confound the enemies of His people; Ps. cxxx.( the De Profundis) is a cry of patient faith out of the very depths of sorrow and death; and Ps. cxxxi. throws the soul, like the" soul of the weaned child," upon the bosom of the Lord. Lastly, we have in Ps. cxxxii. the remembrance of the longing of David to build the house of the Lord, of the sure promise given to him, and the abundant blessing on priests and people in the Temple; Ps. cxxxiii. dwells on the glory of godly unity; and Ps. cxxxiv. is the final burst of praise and blessing from the servants of the Lord. Besides these well- marked groups, there is an interesting succession of Psalms( cii.- cvii.), broken indeed by the division of the Fourth and Fifth books, but certainly having a remarkable coherence of idea. Thus Psalms cii., ciii. are the Psalms of the spiritual life of the individual; the one of" the afflicted pouring out his complaint before the Lord," and ending in faith in the Unchangeable God; the other of unclouded joy, praising the Lord for all His benefits, especially for His forgiveness, forbearance, and sympathy towards His weak and sinful children. Ps. civ. is the great" Psalm of Nature," following with wonder and thankfulness the marvellous order of Creation, and seeing God everywhere in His works. Ps. cv., cvi. are" Psalms of History," tracing out, from Abraham to the time of the Judges, in the wandering life of the Patriarchs, and in the history of the people in Egypt, in the wilderness, and in the Promised Land, the goodness of God, prevailing over the weakness and the sinfulness of man. Ps. cvii. is the" Psalm of Life"-a series of pictures of life's emergencies and trials, in exile, captivity, sickness, danger on the sea, fruitfulness or famine- not perhaps without reference to the history of Israel, but embracing the vicissitudes of human life as such, and ending each section with the burden," O that men would therefore praise the Lord for His goodness!" THE PSALMS IN THE JEWISH CHURCH.- Such were the original purpose and general character of the Psalms in the Jewish Church. It is impossible to doubt that, at least as much as any other element of the Old Testament, they told on the spiritual education of individuals, and the religious faith and character of the nation. They were the inspired response to the Prophetic teaching, showing the acceptance and understanding of the message of God. Thus, if it was a part of the Prophetic mission to teach obedience to the Law of God in the spirit and not in the letter, through love and not through fear, what can express the acceptance of that teaching more remarkably than the reiterated delight in" the statutes,"" the commandments,"" the testimonies," which pervades the great cxix. Psalm? If the Prophet taught the spiritual sacrifice of the soul, as contrasted with mere outward sacrifice and worship( as, for example, in Is. i. 10-20; Mic. vi. 6-8), the Psalms are the expression of desire to offer from the heart the sacrifice of 1746 TO THE PSALTER. thanksgiving( Ps. 1. 7-15), of penitence( Ps. li. 16, 17), and of obedience( Ps. xl. 8-13). If again the Prophet had to exalt Jehovah, as the only true King of Israel, of whom earthly kings were but the vicegerents, and to show that the strength of Israel lay in no material power, but in faithfulness to this religious allegiance, the Psalms( see Ps. xx., xxi., lvii., ci.) are full of the heartiest acknowledgment of this spiritual loyalty from kings and people alike. If the Prophets in their ministry to the future had to keep alive faith in the great Promise to Abraham and to David, by preparing for the coming of the Messiah, the Psalms, as will be seen hereafter, are full of Messianic anticipation, through the sense of that communion of humanity with God, of which the coming of the Messiah was to be the perfection. Everywhere the Psalm, like the Prophecy, is the recognition of the presence of God in the soul and of the devotion of the soul to Him. It may dwell on the outward history of the chosen people( Ps. lxxviii., ev., cvi.); it may contemplate God in Nature and Life( Ps. civ., cvii.); it may extol the glory of the Law and the beauty of worship( Ps. cxix., lxxxiv., xcii.). But the true essence of the Psalm comes out most emphatically in such consciousness of the Presence of God to the soul, as is expressed in Ps. cxxxix., and in the" thirst for God, yea, even for the living God," which breathes in Ps. xlii., lxiii. In it is expressed the vital principle of true spiritual religion. ( IV.) THE PSALMS IN THE CHRISTIAN CHURCH.- Hence it was but natural that from Jewish usage the Psalms should pass into the public and private devotion of the Church of Christ. In the first account given us of an assembly of the disciples, we find a quotation from Ps. 1xix. 25 rise at once to the lips of St. Peter ( Acts i. 20) in his address to the brethren; we find that Ps. xvi. 8-11, and Ps. cx. 1, 2, supply the prophecies of the Resurrection and Ascension, on which he dwells in his first Sermon on the Day of Pentecost; and in the first record of united Christian worship it is Ps. ii. which suggests the idea and form of the prayer. The passages( in Eph. v. 19; Col. iii. 16) which suggest to Christians the" speaking to themselves," and" admonishing one another," in" psalms and hymns and spiritual songs; " the command," Is any merry? let him sing Psalms"( James v. 13); even the complaint," Every one hath a psalm, hath a doctrine"( 1 Cor. xiv. 26)-all clearly indicate a free use of the Psalms in public and private devotion. These indications of the practice of the Apostolic age naturally lead on to countless passages in the writings of the Fathers, which show how principal a place was occupied by the Psalms in the worship and in the teaching of subsequent ages; till at last, with the Canticles and the later Hymns, catching to some degree their inspiration from them, they may be said to have moulded the whole of the element of Praise and Thanksgiving in the Services of the Church. 174 m * N INTRODUCTION LITURGICAL ARRANGEMENTS OF THE PSALTER.- Subsequently we find elaborate arrangements of the Psalms for continual use, both in the East and in the West, evidently independent, though not so wholly dissimilar as to obliterate some community of principal features. In the Western Church, with which we are especially concerned, the theory of the various arrangements of the Psalms was that, although not in order of succession, and not without some repetitions, the whole Psalter should be sung weekly; that on the numerous holy- days, festal or penitential, special selections should supersede the regular Psalms of the day; and that of all the Occasional Services appropriate Psalms should form a prominent part. With the Psalms were used" Antiphons," or responses of Prayer and Praise. These were originally designed to lay hold of the main idea of each Psalm, with a view to its better adaptation to Christian worship. In fact, the Gloria Patri, used from old times in the West at the end of each Psalm, in the East at the end of each group of Psalms, may be regarded as the most striking and universal specimen of such Antiphons. But in practice, so far at any rate as the public Services were concerned, the complaint of the Preface to the Prayer Book of 1549 was well founded:" Notwithstanding that the ancient Fathers have divided the Psalms into seven portions, whereof every one was called a Nocturn; now of late times a few of them have been daily said and the rest utterly omitted;" and the Antiphons, beautiful in themselves, were often irrelevant, rather obscuring than elucidating the sense of the Psalms. Happily in the various Primers selections from Psalms were found in English, containing among others the Seven Penitential Psalms, the" Psalms of Degrees," the" Psalms of the Passion,"& c.; and these were, no doubt, largely used in the devotions of the people both at Church and at home. THE PRAYER BOOK ARRANGEMENT.- In the Prayer Book of 1549, in this point, as in all others, resolution was taken to simplify the previous elaborate arrangements, with a view to form Services of really Common Prayer, and to provide for such regularity of recitation as should make the whole Psalter thoroughly familiar to the people. This led to the substitution of the monthly for the weekly recitation of the Psalter, the Psalms being sung in strict order of succession, and a moderate number assigned to each Morning and Evening Service. With a view better to preserve this principle of regularity, and under the idea that" Anthems, Responds, and Invitatories"" did break the continued course of the reading of the Scriptures," the compilers of the Prayer Book, instead of simplifying them, struck all out, often with loss of much beauty and instructiveness. At the same time, retaining the use of appropriate Psalms in the Occasional Services, they considerably reduced their number. Similarly, while keeping to the principle of Special Selections of Psalms for solemn occasions, they re174 n TO THE PSALTER. stricted this interference with the regular arrangement to the four great Festivals- Christmas, Easter, Ascension, and Whitsuntide ( to which in 1559 the two chief Fasts, Ash- Wednesday and Good Friday, were added); and, even in regard to Psalms occupying the place of Canticles in the Daily Services( such as Ps. xcv.), provided very carefully against any chance of repetition. Subsequently the Psalms used specially as Introits in the Prayer Book of 1549( see Introduction to the Collects, Epistles, and Gospels) were struck out. In fact, in the Psalms, even more than in the Lessons, the principle of regularity has been allowed complete predominance, and speciality confined within the narrowest limits. The appropriateness of our Services to particular occasions may have been impaired thereby. But the desired result has certainly followed, in the wide extension of knowledge and use of the Psalter by all classes of the members of the Church of England. ( V.) THE CHRISTIAN USE OF THE PSALMS.- With this familiar use of the Psalter as a treasure- house of Christian thought and devotion are closely connected two questions of great interest. THEIR EVANGELICAL CHARACTER.- The former of these, indeed, bears directly on the propriety of the use itself. Is the spirit of the Psalter, belonging as it does to the Old Covenant, so far " Evangelical" that it can rightly express the religious life of Christians under the New? The practice of ages has, indeed, unhesitatingly answered the question in the affirmative; and the leading characteristic of the Psalms already noticed- the profound sense of a spiritual Communion with a God, who has Covenant with man, and on whom the soul can rest with an absolute trustmay well justify the answer. In our deeper knowledge of the fundamental conception on which the Psalms rest, we may even be able to enter more fully into their inspired meaning than those who first heard or sang them, and so may claim them as not less, but more, properly our own. But, while this is true in the main, yet still in many points we have to do what the appending of the Gloria to each Psalm may be held to symbolize- that is, to translate them into the fuller and higher language of the Gospel. For of them, as of all other parts of the ancient system, it is true that " the Law"-the old Covenant-" made nothing perfect." Thus, for example, in relation to the future life, this imperfection is marked by the alternation of the sure confidence of Psalm xvi. that" God will not leave the soul in hell," with the bewilderment of Psalm lxxxviii. in regard of the" land where all things" -even God's glory- would seem to be forgotten." It is an imperfection which, except in dark hours of passing despondency, none should feel, for whom the Lord Jesus Christ" has brought life and immortality to light." Again, in the relation to God, while there is less profound sense of the unworthiness of man to assert innocence and challenge judgment than belongs to the 174 0 INTRODUCTION fuller conception which the Christian has of" the exceeding sinfulness of sin," yet- strange as this may seem- there is also a less complete subordination of the spirit of fear and awe to love, than belongs to such consciousness of God's love to us, as is breathed by St. Paul in the eighth chapter of the Epistle to the Romans, or by St. John in the fifth chapter of his first Epistle. Still more evidently in relation to man, the fierceness of the" Imprecatory Psalms"( see Ps. xxxv. 4-8; lxix. 22-28; cix. 6-20), crying out for vengeance on the enemies of the Psalmist, as enemies of goodness and of God, belongs to the" spirit of Elias" rather than the " spirit of Christ." So the last martyr of the Old Testament ( 2 Chron. xxiv. 20-22) died with the cry," The Lord look upon it, and require it," the first martyr of the New with the prayer of forgiveness," Lord, lay not this sin to their charge"( Acts vii. 60). It is eternally right to hate sin, to long for and trust in retribution, to rejoice in believing that the enemies of God must fall. But Our Lord has taught us, while we hate the sin, to love the sinner, while we look for Judgment, to leave it wholly to God's Righteousness and Mercy, and to beware of thinking that the enemies of God's servants are necessarily enemies of God Himself. In these things, and such things as these, it is right to read the Psalms( as probably we mostly do half- unconsciously) in the light of the Word and the grace of Christ, scattèring whatever is in them of darkness and imperfection, and transfiguring their brightness into a diviner beauty. THEIR MESSIANIC WITNESS.- The other question is of less practical urgency, though hardly of less religious interest. How far are the Psalms Messianic? How far did they, consciously or unconsciously, foreshadow the true Christ? Here also Christian tradition has pronounced a similar affirmative; and has pushed, even to the verge of fanciful exaggeration, its instinctive consciousness of this witness to Christ in the Psalter. That in some sense there is Messianic anticipation in the Psalter is absolutely certain, as by the undoubting belief of the Jews before Our Lord came, so by the express claim of Himself ( see, for example, Matt. xxii. 42) and His Apostles( see Acts ii. 2535; xiii. 33-35). In fact, considering the universal tendency to Messianic expectation in the whole idea of the Ancient Covenant, and so in the whole both of Old Testament Revelation and of Jewish thought, it is inconceivable that in this utterance of what is deepest and most spiritual in that Covenant, such anticipation should be wanting. But it may be well to examine more closely this Messianic application in a few characteristic instances. It will then appear that in some cases this anticipation is unconscious. The application of the Psalms, even on the highest authority, may be simply application. Thus, when the denunciation of the treachery of the " familiar friend" of Ps. xli. 9 is applied by Our Lord to the 174p TO THE PSALTER. treason of Judas( John xiii. 18), and when the judgment invoked in Ps. lxix. 25; cix. 8, is applied by St. Peter to his terrible doom, it is not necessarily implied that such application was known and intended by the Psalmist. So again, the complaint of Ps. lxix. 21, 66 They gave me gall to eat, and when I was thirsty, they gave me vinegar to drink," while it was signally fulfilled in the great Passion of Calvary, was probably to the Psalmist only a figure of insulting and malignant cruelty. In such cases as these, although to us there must be association with the Christ after the event, there may well have been no conscious anticipation of Him. But, putting these aside, the Messianic foreshadowings of the Psalms are, as a rule, typical rather than directly prophetic. There are, indeed, Psalms which are of the character of prophecy, because in them the writer does not express any emotion or aspiration of his own, but contemplates as from without the revelation of the Kingdom of God. Such is Psalm ii.( quoted in Acts xiii. 33; Heb. i. 5), foretelling the struggle against enemies, and the enthronement in Zion of a King, who is the Son of God. Such, again, is Ps. xlv.( quoted in Heb. i. 8), contemplating in exultation the marriage feast of the King, who is hailed with the Divine title. Such, above all, is Ps. cx., quoted by Our Lord Himself as well as His Apostles( Matt. xxii. 44; Acts ii. 34; Heb. i. 13; x. 12), as foreseeing the" Lord of David," the" Priest after the order of Melchisedech," enthroned at the right hand of God, till His enemies be made His footstool. These are direct prophecies, and- whatever lesser fulfilments they may have had- it is impossible to doubt that they pointed on to the expected Messiah. But these are exceptional. As a rule, the Psalm is simply the expression of a conscious communion with God, which implies two things- the revelation of Jehovah Himself to the soul of man( such as is promised in Jer. xxxi. 33), writing itself plainly both on mind and heart; and the exaltation of humanity, as made in the Divine Image, to an inspired realization of this Revelation of God. Now, it is not only clear, but it was familiarly known to the Jews, that both these elements of the communion with God were to be perfected in the Messiah; for the Messiah was at once an" Emmanuel" ( Is. vii. 14), a manifestation of" Jehovah our Righteousness ( Jer. xxiii. 6); and on the other hand, a Son of Man," seed of Abraham" and" Son of David," on whom are accumulated( as in Is. ix. 6) attributes far above humanity, essentially Divine. So far, therefore, as any Psalmist realized the Communion with God in both its phases, so far he always was, and often knew himself to be, a type of the Messiah; so far he used language true in measure of himself, true without measure of" Him who was to come." He prophesied( so to speak) from within. Thus, to take the celebrated example of Ps. xvi. 8-11, it is obviously in its original conception the expression of a joyful and thankful sense of unity with God, first in the familiar blessings of this world, next in the unknown mystery of Hell( Hades) and the 174 q 39 INTRODUCTION grave; yet it is no less obvious( as both St. Peter and St. Paul argue) that it must be fulfilled perfectly, not in David, who underwent the common lot of man, but in Him who broke the chains, because He had" the keys, of Hell and of death." So also Ps. xl. 6-10 is in itself a declaration of the truth, so often urged by the Prophets, that sacrifice in itself is nothing, and the devotion of heart and life is everything; but yet, so far as it announces the passing away of the old sacrificial system, as merely typical of good things to come, it is clear( as is argued in Heb. x. 1-10) that it could be uttered only by the great Antitype Himself. Similarly in the great Messianic Psalm( Ps. cxviii.), while we have primarily a vivid dramatic picture of a triumphant King, coming with his train to worship in the Temple, yet the instinct of the people of Jerusalem on the day of Our Lord's triumphal entry rightly applied to the Messiah the cry" Hosanna" and the blessing to" Him who cometh in the Name of the Lord." Nor less strikingly, in that memorable picture of the suffering for a time in this world of sin of the Messenger of God( Ps. xxii.), we recognise, indeed, the pathetic utterance of the soul of the persecuted Psalmist himself, and yet, even had not Our Lord on the Cross taken this utterance as His own, we could hardly have failed to read in the whole Psalm a marvellous foreshadowing, even in its details, of the great Passion on Calvary- corresponding from the side of inner consciousness to the celebrated picture from without of the Suffering Messiah in Is. liii. In these instances, as in many others, the general principle is clearly brought out. As Christian life is the conscious reproduction of the Life of Christ manifested on earth, so, far more vaguely but still truly, the godly life of the ancient servants of God was a foreshadowing of that which was to be revealed. It is in virtue of this fundamental principle that all Christian ages have followed the early Apostolic teaching, by acknowledging in the Psalms a typical witness of Christ. ( VI.) THE FORM OF THE PSALMS.- It remains now only to notice briefly the peculiar poetical form of the Psalm, and the various methods of its musical recitation. The poetry of the Psalm, like all other Hebrew poetry, is marked by a PARALLELISM of idea, generally expressed within the limits of each verse, sometimes extending to groups of verses. Each verse is mostly of the nature of a distich, in which there is a close correspondence of the two members in three chief relations. ( a) Most frequently this relation is a relation of Identity- the latter half of the verse simply repeating the idea of the former in different words; as" The Lord hath heard my petition, The Lord will receive my prayer." Or" His travail shall come on his own head, His wickedness shall fall on his own pate." 174 r TO THE PSALTER. ( b) Sometimes the relation is of Antithesis- the latter clause supplying an idea exactly opposite to that of the former; as66 Or" There is neither speech nor language: But their voices are heard among them." The Lord knoweth the way of the righteous; But the way of the ungodly shall perish." ( c) Sometimes the relation is of Inference- the latter clause containing a conclusion drawn from the former; as" The Lord is known to execute judgment; The ungodly is trapped in the work of his own hands." Or" The Lord is my Shepherd: Therefore can I lack nothing." Occasionally, but more rarely, the verse assumes the character of a tristich, or three- line stanza- the latter member being( so to speak) enlarged; as" Thou shalt show me the path of life: In Thy Presence is fulness of joy; At Thy right hand is pleasure for evermore." Or" My heart was glad; My glory rejoiced; My flesh shall rest in hope." Occasionally even of a tetrastich or four- line stanza; as" The ungodly have drawn the sword, They have bent their bow: To cast down the poor and needy, To slay such as are of right conversation." 174 s Besides, however, this parallelism in successive verses, we find cases in which the correspondence extends over groups of successive verses; as " Lift up your heads, O ye gates, Be lift up, ye everlasting doors; And the King of glory shall come in. "" Who is the King of Glory? The Lord strong and mighty, The Lord mighty in battle. Lift up your heads, O ye gates; Be lift up, ye everlasting doors: And the King of Glory shall come in. Who is the King of Glory? The Lord of Hosts: He is the King of Glory." INTRODUCTION In this case, as in some others, the beginning and end of the connected group of verses is marked by the insertion of" Selah," indicating( as we have seen) the interposition of a musical symphony. By this( for example) we see that Ps. iii. is divided into three stanzas; the first two of two verses each, contrasting the sense of trouble expressed in vs. 1, 2, with the sense of God's protection in vs. 3, 4; the last of four verses applying both in mingled prayer and thanksgiving. So again Ps. lxi. is similarly divided into two stanzas, each of four verses. In other cases this division of idea is marked by the recurrence of a burden with or without the interposed" Selah." Thus in Ps. xlvi., the last two sections( vs. 4-7, 8-11) end with the joyful exclamation" The Lord of Hosts is with us; The God of Jacob is our refuge." Again, in Ps. xlii., xliii., which are virtually one Psalm, we have three such sections- each ended with the cry" Why art thou so heavy, O my soul? Why art thou so disquieted within me? Put thy trust in God; I will yet give Him thanks; Who is the help of my countenance and my God." The grandest instance is, however, Ps. cvii., in which the first four sections, containing distinct pictures of life's vicissitudes, are ended with a burden, of which the first member is always the same" O that men would praise God for His goodness, And for His wonderful works to the children of men!" while the second member varies at each successive repetition. In a few Psalms the acrostic principle is preserved in successive clauses( as in Ps. cxi., cxii.); in successive verses( as in Ps. xxv., xxxiv., cxlv.); or in successive groups of verses( as in Ps. xxxvii., cxix.).( Occasionally this acrostic arrangement is imperfectly carried out, as notably in Ps. ix., x.) This is, however, exceptional; it has more artificiality of system than usual, and tends to break up the sense of the Psalm into separate ideas or maxims. It was probably adopted as a help to memory. In these various ways, without being subjected to the rigid fetters of rhythm or rhyme, the language of the Psalms has impressed upon it that modulation and partial artificiality of form, which in all literatures seems to intensify, by confining within limits, the imaginative force of poetry. It is remarkable, and singularly conducive to the universal use of the Psalter, that since this kind of poetic form, unlike those of more modern poetry, attaches to idea more than word, it admits of free rendering in all the various languages into which the Psalms have been translated. 174 t TO THE PSALTER. THE MUSICAL RECITATION OF THE PSALMS.- In some degree correspondent to this parallelism is the nature of the music, to which in the Christian Church the Psalms have been set. Of the methods of musical recitation of the Psalms, as they existed in the Jewish Church, although much speculation, more or less probable, has been employed, we cannot be said to know anything with certainty. In the Christian Church we not only know from very early times that, as their original intention demanded, they were sung and not said, and, where there was opportunity, musically accompanied; but we learn of three methods of singing them. Sometimes they were sung in full by the whole congregation; sometimes they were sung responsively, a Precentor singing alternate verses and Congregation or Choir taking up the others; sometimes, and most frequently of all, they were sung antiphonally by the two sides of the Choir or the Congregation. The last method is of immemorial antiquity in the East, and it is said to have been introduced into the West by St. Ambrose in the fifth century. With this introduction is connected the origination of the old Ambrosian settings, which were afterwards improved by Gregory the Great( about A.D. 600) into the well- known Gregorian Tones. From that time onwards the prevalence of antiphonal singing- not, however, without some exemplifications of the other two forms- has been the rule of the Church; and various forms of Chant have been introduced, all having the same character of correspondence, as is perceptible in the idea of the Psalms themselves, and all the older forms preserving the completeness of each verse as a whole. Like other preservations of ancient usage, it was attacked by the more extreme Puritan party, who would have superseded its congregational use by the new Hymnody, and in plain disregard of the intrinsic character of the Psalter, claimed that it should be used only as other parts of Holy Scripture are used. Even in 1689, among other proposals of the Revisers, it was suggested that all chanting should be abolished. In her But happily these proposals have never been carried out. use of the Psalter the Church of England has remained in harmony with the best traditions of the ancient Church; and the Psalms have continued to be the leading element in her Service of Praise, and a most powerful influence over the spiritual devotion of her members. [ It should be noticed that the Psalter in the Prayer Book is still taken from the older Version of the" Great Bible" of 1540; which by familiarity had been so endeared to the people, that it was felt undesirable to change it, even for the more accurate translation of 1611; and which, indeed, seems to lend itself with special appropriateness and beauty to Liturgical use.] 174 u * N 5 THE PSALMS OF DAVID. THE FIRST BOOK OF THE PSALTER. THIS contains forty- one Psalms; of which all, except Ps. i., ii., It is x., xxxiii.( which have no titles), are ascribed to David. thought to have been the original Psalter, completed in the time of Solomon for the service of the Temple. PSALM I. This Psalm, which, unlike almost all the Psalms of the First Book, is anonymous, appears to have been prefixed to that book as a kind of didactic Preface.( It is notable that in some of the best MSS. of Acts xiii. 33 a quotation from our second Psalm is given as from" the first Psalm," as though this Psalm was not reckoned as an integral part of the Book.) The Psalm is obviously paraphrased in Jer. xvii. 5-8. In its style and tone of thought it breathes the spirit of the Book of Proverbs and some parts of the Book of Job, and has been not improbably referred to the age, and perhaps the hand, of Solomon, at the time when the inauguration of the Temple Service would suggest the formation of a Psalter. The subject is the contrast of the blessing of God on the righteous and His curse on the wicked- according alike with the" first thoughts" of simple faith, and the" third thoughts" of mature conviction, to which the soul returns after the sense of the contradictions and imperfections of life, so emphatically brought out in the Book of Job and many of the Psalms. v. 1. There is here a climax in the stages of evil: first, the entering into the ideas and thoughts of the ungodly( properly, of those who have no stay or rest; comp. Is. lvii. 20); next, the deliberate stand taken in the way of active sin; lastly, the assumption of the seat of leadership and authority among the profane scoffers at God and at goodness. v. 4. The contrary image does not exactly correspond; for the wicked are not worthy of comparison even with a worthless tree: they are briefly described as mere chaff, separated by God from the true wheat, and swept away by the wind from the high threshing- floor.( Comp. Matt. iii. 12.) vv. 5, 6. At the end all metaphor is dropped. The Judgment comes, in this world or the next; the wicked cannot stand before it, or find place in the holy" congregation" of God's people.( Comp. Rev. vi. 15; vii. 9, v. 3. The image is singularly per- 10.) For the way of the righteous is fect. The tree draws through its" known," that is, blessed of God root, from the moisture of the river( see Is. xliii. 1; Job xxiii. 10; John x. of God, the power of growth and 2-4; 2 Tim. ii. 19); therefore, being freshness in all the heat of trial; it His way, it leads to life. The way of is always green in living beauty; at the ungodly loses itself necessarily right seasons it yields solid fruit; in darkness, simply because it is and this fruit is brought to perfec- the self- chosen way, which God distion.( Comp. John xv. 1-8.) owns. 175 v. 2. Stress is laid on the Law the known declaration of God's will -as drawing to itself both the heart in delight, and the mind in constant meditation( see Deut. vi. 6-9). DAY 1. THE PSALMS OF DAVID. Morning Prayer. PSALM 1. Beatus vir, qui non abiit,& c. LESSED is the man that hath Be walked in the counsel of the ungodly, nor stood in the way of sinners and hath not sat in the seat of the scornful. 2 But his delight is in the law of the Lord and in his law will he exercise himself day and night. 3 And he shall be like a tree planted by the water- side: that will bring forth his fruit in due season. 4 His leaf also shall not wither: and look, whatsoever he doeth, it shall prosper. : 5 As for the ungodly, it is not so with them but they are like the chaff, which the wind scattereth away from the face of the earth. 6 Therefore the ungodly shall not be able to stand in the judgment: neither the sinners in the congregation of the righteous. 7 But the Lord knoweth the way of the righteous and the way of the ungodly shall perish. PSALM 2. Quare fremuerunt gentes? riously rage together and why do the people imagine a vain thing? 2 The kings of the earth stand up, and the rulers take counsel together against the Lord, and against his Anointed. 3 Let us break their bonds asunder: and cast away their cords from us. 4 He that dwelleth in heaven shall laugh them to scorn: the Lord shall have them in derision. 5 Then shall he speak unto them in his wrath and vex them in his sore displeasure. 6 Yet have I set my King: upon my holy hill of Sion. 7 I will preach the law, whereof the Lord hath said unto me: Thou art my Son, this day have I begotten thee. 8 Desire of me, and I shall give thee the heathen for thine inheritance and the utmost parts of the earth for thy possession. 9 Thou shalt bruise them with a rod of iron: and break them in pieces like a potter's vessel. 10 Be wise now therefore, 0 ye kings be learned, ye that are judges of the earth. 11 Serve the Lord in fear and rejoice unto him with reverence. 12 Kiss the Son, lest he be angry, and so ye perish from the right way if his wrath be kindled,( yea, but a little,) blessed are all they that put their trust in him. PSALM 3. Domine, quid multiplicati? LORD, how are they increased that me: many are they that rise against me. 2 Many one there be that say of my soul: There is no help for him in his God. 3 But thou, O Lord, art my and the lifter up of my head. 4 I did call upon the Lord with my voice and he heard me out of his holy hill. 5 I laid me down and slept, and rose up again: for the Lord sustained me. 6 I will not be afraid for ter thousands of the people that have set themselves against me round about. 7 Up, Lord, and help me, 0 my God for thou smitest all mine enemies upon the cheekbone; thou hast broken the teeth of the ungodly. 8 Salvation belongeth unto the Lord and thy blessing is upon thy people. 175 PSALM II. This Psalm stands out in vigorous contrast with the didactic calmness of the preceding. It is a grand prophetic Psalm, setting forth with singular dramatic vividness the establishment, the conflict, and the victory, of the kingdom of the" Anointed One." No one who considers the grandeur of its promises can doubt that in its full sense it is a Messianic Psalm, as was certainly held by ancient Jewish interpreters, and as is expressly declared in the New Testament( Acts iv. 26; xiii. 33; Heb. i. 5; v. 5; Rev. ii. 27). But the type of this greater Antitype is evidently some anointed king of Israel, menaced by rebellion of subject nations, yet relying on the Divine decree, and proudly confident of triumph. Now the Psalm is referred to David in Acts iv. 25, and both its position in the Psalter and its style suit well with that reference. In the great promise to David( 2 Sam. vii. 14) we read," I will be to him a Father, and he shall be to me a Son"-there applied to his promised successor, though quoted in Ps. lxxxix. 20-37 as applicable to David himself. Probably therefore the" Anointed" of this Psalm is primarily David himself or Solomon; the occasion either the final risings against David after the establishment of his kingdom( 2 Sam. viii., x.) or the rebellions against Solomon in his early days, clearly indicated in 1 Kin. xi. 14-25. The Psalm falls into four sections:( a) vv. 1-3, the rebellion of the enemies;( b) vv. 4-6, the rebuke of the Lord Jehovah;( c) vv. 7-9, the triumphant claim of the promise by the Anointed One;( d) vv. 10-12, the warning against rebellion by the Psalmist. v. 1. The people- properly," the peoples," that is, the subject nations. v. 2. His Anointed." The Lord's Anointed" is the name given to the kings of Israel, especially in the days of David and Solomon( 1 Sam. ii. 10; xii. 3, 5; xvi. 6,& c.). All these are types of Him, who was " anointed with the Holy Ghost and with power"( Acts x. 38), to whom properly the words apply, " Thou art the Son of God; Thou art the King of Israel"( John i. 49). We note that these words strike the key- note of the first recorded prayer in the persecuted kingdom of Christ ( Acts iv. 24-27). vv. 4, 5. Laugh them to scorn. So in Ps. xxxvii. 13; lix. 8, the Lord Himself, like his prophet( 1 Kin. xviii. 27), This day have I begotten Thee- that is( as the context shews)," I have proclaimed Thee My Son, and so raised Thee to a higher sonship.' The words are applied to our Lord's Resurrection and Ascension( Acts xiii. 33; Heb. i. 5), in which He enters on His Messianic royalty, and represented as first visit- is( see Col. i. 18)" the first- born from the dead." ing His foes with the righteous scorn stirred by the sight of vanity and folly; then, as speaking in the righteous wrath, which visits what is more than folly. This belongs to the sterner revelation of the Old Testament; yet even our Lord uses irony( Mark vii. 9) and the most unsparing severity cf denunciation ( Matt. xxiii. 1-33). v. 6. Yet- properly," As for me, I,"& c. The hill of Zion, the citadel of David, and the place of the first habitation of the ark in David's time( 2 Sam. v. 7-9; vi. 12), is the type at once of holiness and of strength( Ps. xlviii. 1-8). 175 a v. 7. It should be( as in the Authorized Version)," I will declare the decree." The Anointed One speaks with clear reference to the great promise of God, made to the seed of David( 2 Sam. vii. 14). vv. 8, 9. The universality of the Messianic kingdom is always one of its essential features, fulfilling the universal promise to Abraham( see Ps. Ixxii. 8-11; Dan. vii. 13, 14, 27). In accordance with the occasion of the Psalm, its character as a kingdom of peace and love is lost in the declaration of its final triumph over PSALM II- cont. the enemies( comp. Rev. ii. 27; xix.| The LXX. and Vulgate have" ac11-21). "" cept discipline" or warning; others v. 12. Kiss the Son. The word ren- render" worship in purity or dered" Son" is not the same as in" worship the chosen one." The v. 7, nor is it found except in the latter part of the verse is best renlater Hebrew( see Prov. xxxi. 2). The dered," lest He"( Jehovah)" be translation of our version( which angry, and so ye perish on your way. on the whole best suits the context) In a little"( speedily)" is His wrath is that of the Syriac version, and of kindled. Blessed they that trust many of the best Hebrew scholars. in Him." PSALM III. The superscription," A Psalm of David, when he fled from Absalom his son"( 2 Sam. xv. 14), may be unhesitatingly accepted, as supported both by the style and substance of the Psalm. It is evidently a Morning Hymn ( see v. 5), divided into four sections by the Selah, indicating a musical interlude. Of these sections( a) the first( vv. 1, 2) describes the gathering of the scornful enemies;( b) vv. 3, 4, are the expression of unshaken confidence in the Lord;( c) vv. 5, 6, accordingly defy the countless enemies in God's Name;( d) vv. 7, 8, cry to Him for victorious help and blessing on His people. v. 2. There is no help for him in God. Compare the thought expressed in the curse of Shimei( 2 Sam. xvi. 8), " The Lord hath delivered the king dom into the hand of Absalom.' David is looked upon as under Divine wrath. God's chastisement is mistaken for condemnation. v. 3. My defender- properly, as in Authorized Version," a shield about me"( see Ps. xviii. 2; xxviii. 7); my worship- properly, my glory." There is a climax in the promise of protection, glory, triumph. v. 4. I did call,& c.- properly," I cry, and He heareth me.' Out of His holy hill- evidently Mount Zion, where the ark was still left( 2 Sam. xv. 24-29) by David's express command. In spirit David still worships before it, and realizes God's Presence there, answering his prayer. Compare the prayer of Solomon( 1 Kings viii. 30, 33,& c.) for all who" worship towards this house." on the evening of his flight, laying his unsheltered head in the wilderness, not without imminent danger of death( 2 Sam. xvii. 1-22). In the fresh morning he rises in trustful sense of God's hand over him. v. 6. Ten thousands of the people( see 2 Sam. xv. 12; xvii. 11). v. 7. Up, Lord. The call, like the Exurgat Deus of Ps. 1xviii., is evidently taken from the prayer of Moses in the wilderness at the moving of the ark( Num. x. 35). The ark is far away; but the Lord of Hosts is with David- to smite the foe like wild beasts" on the jaw," and" to break the teeth" of their devouring fury. v. 8. In this last verse there is a peculiar beauty. In the midst of the desertion and ingratitude of Israel David forgets himself at last in prayer for them." Thy blessing be on Thy people."( Comp. 2 Sam. xxiv. 17.) Whether God give him victory or not, he pleads for the v. 5. I laid me down,& c.- probably covenant with His people. 175 b PSALM IV. This Psalm, by many correspondences of detail with Ps. iii., and by the allusion in v. 9, is evidently referred to the same time and occasion. It is the contemporaneous Evening Hymn of the fugitive king( used as the first Psalm at Compline in the old Service book). In the heading we find, as in fifty- four other Psalms( almost all Psalms of David, Asaph, or the sons of Korah)," to the Chief Musician," or PSALM IV- cont. " Precentor," implying a direction to use the Psalm in the Temple Service; and in this case there is the addition" upon Neginoth," that is, to accompaniment of" stringed instruments." This heading must belong to the time of its insertion in the Psalter, not of its composition in the wilderness. It falls into three sections:( a) the opening verse of prayer( v. 1); ( b) the address of rebuke and caution to the sons of men"( vv. 2-5); ( c) the encouragement of despondency and distress( vv. 6-9). v. 1. O God of my righteousness. to be said for the reading of the The phrase is emphatic. David was LXX.( adopted in Eph. iv. 26)," Be thought to be cast off by the Lord; angry( if ye will)" and sin not; but in His grace and forgiveness hé especially if it be taken as applied to finds through penitence the true moderate the fierceness of such men " righteousness which is by faith" as Joab against those who were still ( see Ps. li. 7-12). brethren. The counsel of self communing" in the chamber" is not unlike the" Let not the sun go down on your wrath" of Eph. iv. 26. The command to take refuge in God, offering the sacrifices of righteousness"( see Ps. li. 19), is similarly an appeal from the wrath of men to the righteous judgment of Him who has said," Vengeance is mine( comp. Rom. xii. 19). Hast set me at liberty- properly( as in A.V.), enlarged me,' that is, given me room in the straits of difficulty( see Ps. xviii. 36). v. 2. Sons of men. The original word seems to imply" sons of the great or" the brave," evidently the professed warriors or" mighty men," whom the wars of Saul and David had so brought out as to make them" too strong" for the king. The address throughout may be to the warriors with Absalom, or alternately( in vv. 2, 3 and vv. 4, 5) to them and to the" sons of Zeruiah" on his own side. 53 66 vv. 2, 3. How long. The remonstrance is twofold- against open rebellion, turning his glory into shame"( see A.V.), and against baseless calumny(" leasing," i.e." lying"). From these he appeals to the evidence of God's acceptance of prayer, as a sign that he is" godly' ( comp. John ix. 30-33). his v. 4. Stand in awe. There is much " 3 vv.6-8 are evidently an encouragement to his own men, despondent in their weariness and distress for food( 2 Sam. xvii. 29), so painfully contrasted with the increase of corn and wine and oil" in the prosperous camp of the enemies, who had all Judah, at their back. In v. 7 there is a clear reminiscence of the priestly blessing( Num. vi. 26). Comp. Ps. xxxi. 18; lxvii. 1; lxxx. 3, 7, 19. 66 176 v. 9 is the last waking utterance of faith( exactly corresponding with iii. 5) in God, who gives the" peace and safety" which the world cannot give." PSALM V. This Psalm is evidently( see v. 3) another Morning Hymn. In the heading it is called" A Psalm of David." Evidently the Psalmist is now at Jerusalem, having access to the Sanctuary, in which he delights to take refuge from the treachery and hatred of his enemies. If it be really David's, it may perhaps be referred to the time of depression and weakness, just before the outburst of the rebellion of Absalom. 66 The addition to the Chief Musician" indicates its designation for Temple worship, and" upon Nehiloth" directs its use with a" flute accompaniment," perhaps because of its pathetic and plaintive character. It has three divisions:( a) the introduction of prayer( vv. 1-3);( b) the confidence in acceptance( vv. 4-7);( c) prayer against the enemies of man and God( vv. 8-13). Day 1. THE PSALMS. PSALM 4. Cum invocarem. HEAR me when I call, O God of my righteousness thou hast set me at liberty when I was in trouble; have mercy upon me, and hearken unto my prayer. 20 ye sons of men, how long will ye blaspheme mine honour: and have such pleasure in vanity, and seek after leasing? 3 Know this also, that the Lord hath chosen to himself the man that is godly: when I call upon the Lord, he will hear me. 4 Stand in awe, and sin not: commune with your own heart, and in your chamber, and be still. 5 Offer the sacrifice of righteousness: and put your trust in the Lord. 6 There be many that say: Who will shew us any good? 7 Lord, lift thou up: the light of thy countenance upon us. 8 Thou hast put gladness in my heart since the time that their corn, and wine, and oil, increased. 9 I will lay me down in peace, and take my rest for it is thou, Lord, only, that makest me dwell in safety. PSALM 5. Verba mea auribus. Day 1. ing will I direct my prayer unto thee, and will look up. 4 For thou art the God that hast no pleasure in wickedness: neither shall any evil dwell with thee. 5 Such as be foolish shall not stand in thy sight for thou hatest all them that work vanity. 6 Thou shalt destroy them that speak leasing the Lord will abhor both the blood- thirsty and deceitful man. my O Lord: consider my meditation. 20 hearken thou unto the voice of my calling, my King, and my God for unto thee will I make my prayer. 3 My voice shalt thou hear betimes, O Lord: early in the mornDAY 1. Evening PSALM 6. 0 Domine, ne in furore. LORD, rebuke me not in thine indignation: neither chasten me in thy displeasure. 2 Have mercy upon me, O Lord, for I am weak: O Lord, heal me, for my bones are vexed. 3 My soul also is sore troubled: but, Lord, how long wilt thou punish me? 4 Turn thee, O Lord, and de7 But as for me, I will come into thine house, even upon the multitude of thy mercy: and in thy fear will I worship toward thy holy temple. 8 Lead me, O Lord, in thy righteousness, because of mine enemies: make thy way plain before my face. 9 For there is no faithfulness in his mouth their inward parts are very wickedness. 10 Their throat is an open sepulchre: they flatter with their tongue. 11 Destroy thou them, O God; let them perish through their own imaginations: cast them out in the multitude of their ungodliness; for they have rebelled against thee. 12 And let all them that put their trust in thee rejoice: they shall ever be giving of thanks, because thou defendest them; they that love thy Name shall be joyful in thee; 13 For thou, Lord, wilt give thy blessing unto the righteous: and with thy favourable kindness wilt thou defend him as with a shield. Prayer. liver my soul: O save me for thy mercy's sake. 5 For in death no man remembereth thee: and who will give thee thanks in the pit? 6 I am weary of my groaning; every night wash I my bed: and water my couch with my tears. 7 My beauty is gone for very trouble: and worn away because of all mine enemies. 3 Away from me, all ye that 176 PSALM V- cont. vv. 1, 2. The" words" of the Psalmist are described as containing the two phases of worship- the " meditation," which is the low murmur of nearly silent prayer, and the" calling," that is, the cry of impassioned vehemence. v. 3. Direct- properly," set in order," a word specially used for the preparation of sacrifice( Lev. i. 7, 8; vi. 12), to which prayer is here by implication likened, as explicitly in Ps. cxli. 2. The same comparison is even more frequently and naturally applied to thanksgiving( Ps. 1. 14; lxix. 30, 31; cvii. 22; Heb. xiii. 15). 66 v. 7. The words" house" and temple" have been supposed to show that the Psalm was written after the time of David; and certainly it is to the fixed Temple that they are most commonly applied. But as they seem to mean only " habitation" and" palace," there is no reason why they should not be used of the Tabernacle on Mount Zion. v.9. The chief emphasis is throughout on treachery- in the mouth that cannot be trusted, the inner heart a gulf of wickedness, the throat a sepulchre leading to the abyss, the tongue" made smooth"( like a serpent's) that the prey may slip over it. v. 4. This special conception of God, as One who in His righteous- v. 10. Finally this treachery is ness rejects the evil and loves the viewed not as a wrong to man, but good, is evidently suggested by the a sin against God. Thereupon folcircumstances of the Psalmist. But, lows the prayer( like that of 2 Sam. as usual, it is in the sense not of his xv. 31) that" their counsel may be own goodness, but of" the multi- turned to foolishness," through the tude of God's lovingkindnesses" that wanton" multiplication of transhe ventures to approach Him( v. 7); gressions." and even then in the" fear" of humble reverence. vv. 11, 12. The tone of the Psalm suddenly changes from plaintiveness vv. 5, 6. There is a climax in the de- to the brightest hope. Those who scription of wickedness- beginning take refuge in God are to have not with" folly"( empty boastfulness), passing on to deliberate" work of iniquity" and" lying," ending at last in the union of" bloodthirstiness and deceit( with apparently a personal reference, possibly to Ahithophel). only safety and comfort under His shield, but such joy and exultation in His blessing as is, even amidst the contradictions of this life, the natural heritage of the children of God. Comp. Phil. iv. 4; 1 Thess. v. 16-18; 1 Pet. iv. 13. PSALM VI. This Psalm( the first of the seven Penitential Psalms, used on ASH WEDNESDAY) is at first sight more of sorrow than penitence; but the undercurrent of repentant consciousness is seen in the view of trouble, as God's" rebuke and chastening," and in the sense of the loss of His Presence( v. 4). It is traditionally a" Psalm of David;" and with this the style and character well agree. The allusions seem to refer it to the same period of sickness and sorrow within, and enmity without, which preceded the rebellion of Absalom. The heading, besides noting the accompaniment of stringed instruments ( as in Ps. iv.), adds" upon Sheminith," which seems to mean" on the octave"-to be sung, that is, by bass voices, as suiting its sad and sombre tone of thought. It falls into three divisions:( a) vv. 1-3, the cry" O Lord, how long?" ( b) vv. 4-7, the picture of the sufferer, fainting in excess of sorrow even to death;( c) vv. 8-10, the sudden brightness of comfort and confidence in God. v. 1. The sorrow is viewed partly| aspects the prayer, repeated in Ps. as rebuke on the past, partly as xxxviii. 1, is no doubt, that, if pos. chastening for the future. In both sible, it may pass away altogether, 176 a PSALM VI- cont. but that in any case it may not be 19; lxxxviii. 11; cxv. 17; Is. xxxviii. sent in the severity of God's righ- 18) belongs to the ancient twilight of teous displeasure. It approaches, belief in the future life, as real inthough it barely reaches, the idea of deed, but unknown and dark, and Jer. x. 24. therefore standing in strong contrast with the brightness of blessing New Testament, on the contrary, and opportunity in this life. In the all is changed by the revelation of Christ." To depart,& c., is far better"( Phil i. 21, 23), and" to be abwith the Lord"( 2 Cor. v. 8), because sent from the body is to be present our" life is hid in Him,' "" who is the Resurrection and the Life." v. 3. The original( see A.V.) is far more striking in its abruptness, simply," O Lord, how long..?"( Comp. Ps. xiii. 1; xc. 13; Rev. vi. 10.) The suffering is evidently twofold- bodily pain piercing to the bones( see Job xxx. 17; xxxiii. 19) and trouble of soul. v. 4. Turn thee, O Lord. The words imply( as in xxii. 1; xc. 13,& c.) a sense of God's face turned away. In this is the essence of sorrow; in this his servant faints, and cannot live. v. 5. In the pit- that is, in the Sheôl or Hades, the shadowy region of the departed soul, distinguished from the resting- place of the body( see xvi. 10). The whole tone of this verse( with which compare Ps. xxx. in A.V.)" my eye," v. 7. My beauty. It should be( as "" dim" and worn out with excess of weeping. v. 8. Here, even more than in Ps. v. 12, there is an almost startling suddenness of change in tone. The Psalmist's foes are defied; for he feels that his prayer is heard and answered; and therefore all enmity is instantly confounded. PSALM VII. This Psalm is called in the heading Shiggaion, which appears to signify a poem of a freer and more erratic kind- an" ode" or" spiritual song" ( Eph. v. 19) and well deserves that title by its bold vividness of painting and freedom of transition from one thought to another. It is" A Psalm of David," evidently, by its freshness of tone and style, belonging to his earlier days. In the heading it is said to have been" sung concerning the words of Cush the Benjamite"-some unknown adherent of Saul who had slandered David to his master( for the idea that the name is metaphorically used must be rejected). This probably refers it to the days of Saul's persecution and David's wandering- the days of present trouble, but of conscious innocence and certain hope. It contains( a) a prayer of trust in God( vv. 1, 2);( b) a vehement protestation of innocence and defiance of accusation( vv. 3-5);( c) a cry to God to arise in the judgment, which, though it waits in long- suffering, must surely come( vv. 6-17);( d) a final burst of praise( v. 18). vv. 3, 4. This verse, in which David indignantly repels some definite accusation of iniquity and ingratitude to friends, is sometimes interpreted thus:" If I have rewarded evil to 176 b v. 2. Lest he derour,& c. The verse him who dealt friendly with me; if ( as also v. 5), singling out one chief I have displaced"( or" despoiled") enemy, suits well the time of Saul's" him that without cause was my fierce and deadly enmity against Da- enemy," so keeping the usual paralvid's" glory," which he envied, and lelism. But our rendering is prohis" life," from which he feared ruin. bably best, making the second half Before it David avows himself abso- of the line a parenthetical recolleclutely helpless in 1 Sam. xxiv. 14; tion of an act, going beyond even the xxvi. 20. returning good for good; and it is almost impossible not to refer it to David's generosity to Saul, when he was hunting his life without a cause"( 1 Sam. xxiv. 4-15; xxvi, 7-20). PSALM v. 7. This verse should be," Let the host of the peoples be gathered round Thee"( for judgment)," and over it return Thou on high"( unveiling Thy presence from the height of the judgment seat). v. 8. Here we have one of those almost startling protestations of innocence common in David's earlier Psalms. It is used in relation to the undeserved persecution, so patiently and nobly borne; and, so used, it is natural and right. But it stands in marked contrast with the sense of unworthiness before God brought out in the Psalms of deeper spiritual insight, and still more with the penitent consciousness of guilt running through those which were written after his great sin In us, who have fuller knowledge of God, and of the true idea of humanity in Jesus Christ, such protestations must be less unreserved. 66 v. 9. Guide should be( as in A.V.) establish; defence is( as in Ps. iii. 3; v. 12)" shield." Wickedness comes of itself" to an end:" the inner righteousness of the heart and reins" must be established' for ever, because it is the image of 66 the Eternal. "" v. 10. The words" strong and patient" are taken from the LXX. They are not found in the Hebrew; nor do VII- cont. they exactly suit the context, which emphasizes not so much God's patience, as the preparation, already beginning, of certain retribution for the impenitent. 177 66 v. 13. He ordaineth,& c., should be, He maketh His arrows arrows of fire"-the lightnings of His wrath. The metaphor is taken from the arrows, bearing with them the flame of some inflammable stuff wrapped round them, commonly used in ancient sieges. marks the abrupt style of the Psalm. v. 14. The sudden change of subject By a striking transition the sinner is seen, unconscious of the gathering storm of retribution, travailing slowly in the monstrous birth of iniquity, first conceiving evil in the heart, then bringing forth falsehood in word and deed. The judgment also is viewed on the other side as the inevitable consequence, under God's law, of his own deed; he digs the pit of treachery for his own feet; he hurls at others the open violence, only to fall back on his own head. v. 17. The last verse, as so often, tudes of feeling into thanksgiving marks the clearing up of all vicissiand praise of Jehovah, not only as the Most High, but as the Allrighteous. It is like the non confundar in æternum of the Te Deum. PSALM VIII. This Psalm, also" A Psalm of David," is clearly a Psalm of the night. There is nothing to determine its date, although we are naturally tempted to refer it to the night watches of his shepherd life, or of his life as a fugitive, with whic latter, possibly, the heading Gittith below) may agree. Whenever written, it shows a calm maturity of thought and expression. The idea which runs through it is of the union of littleness and greatness in man, as but one creature of the vast universe, and yet one of whom God brings into covenant with Himself. To us the sense of both elements of the antithesis should be immeasurably strengthened; for we know infinitely more at once of the vastness of Nature and of the wonder of God's covenant with man, crowned in the revelation of the Lord Jesus Christ. Accordingly in the New Testament we find this picture of the humiliation and exaltation of humanity in general applied in all its fulness to the contrast between the Incarnation and Passion, and the Ascension and Glorification of the true Son of Man( 1 Cor. xv. 27; Heb. ii. 6-9). Hence its use as one of the Psalms of ASCENSION DAY. It expresses its main idea, first( a) by implication( in vv. 1-3), speaking in one breath of the exhibition of God's glory in the heavens, and the confession of it by the infant tongue; next( b) explicitly( vv. 4-9), in the contrast THE PSALMS. Day 1. work vanity for the Lord hath heard the voice of my weeping. 9 The Lord hath heard my petition: the Lord will receive my prayer. 10 All mine enemies shall be confounded, and sore vexed: they shall be turned back, and put to shame suddenly. PSALM 7. 0 Domine, Deus meus. LORD my God, in thee have I put my trust: save me from all them that persecute me, and deliver me; 2 Lest he devour my soul, like a lion, and tear it in pieces: while there is none to help. 30 Lord my God, if I have done any such thing or if there be any wickedness in my hands; 4 If I have rewarded evil unto him that dealt friendly with me: yea, I have delivered him that 6 Stand up, O Lord, in thy wrath, and lift up thyself, because of the indignation of mine enemies arise up for me in the judgment that thou hast commanded. 7 And so shall the congregation of the people come about thee: for their sakes therefore lift up thyself again. 8 The Lord shall judge the people; give sentence with me, O Lord according to my righteousness, and according to the innocency that is in me. 90 let the wickedness of the ungodly come to an end but guide thou the just. 10 For the righteous God: trieth the very hearts and reins. Domine, Dominus noster. without any cause is mine enemy; O LORD our Governour, how 5 Then let mine persecute my soul, and take me: yea, let him tread my life down upon the earth, and lay mine honour in the dust. excellent is thy Name in all the world: thou that hast set thy glory above the heavens! 2 Out of the mouth of very babes and sucklings hast thou ordained strength, because of thine enemies: that thou mightest still the enemy, and the avenger. 11 My help cometh of God: who preserveth them that are true of heart. Day 1. 13 If a man will not turn, he I will whet his sword: he hath bent his bow, and made it ready. 14 He hath prepared for him the instruments of death: he ordaineth his arrows against the persecutors. 12 God is a righteous Judge, strong, and patient and God is provoked every day. 15 Behold, he travaileth with mischief: he hath conceived sorrow, and brought forth ungodliness. 16 He hath graven and digged up a pit and is fallen himself into the destruction that he made for other. 17 For his travail shall come upon his own head and his wickedness shall fall on his own pate. 18 I will give thanks unto the Lord, according to his righteousness and I will praise the Name of the Lord most High. PSALM 8. 3 For I will consider thy heavens, even the works of thy fingers the moon and the stars, which thou hast ordained. 4 What is man, that thou art mindful of him and the son of man, that thou visitest him? 5 Thou madest him lower than the angels: to crown him with glory and worship. 6 Thou makest him to have dominion of the works of thy hands: and thou hast put all things in subjection under his feet; 7 All sheep and oxen: yea, and the beasts of the field; 8 The fowls of the air, and the fishes of the sea and whatsoever walketh through the paths of the seas. 9 0 Lord our Governour: how excellent is thy Name in all the world! 177 PSALM VIII- cont. of the littleness of man in himself and the majesty in which God has clothed him. The heading directs it to be used on Gittith( as in Ps. lxxxi. of Asaph, and Ps. lxxxiv. of the sons of Korah), and this appears certainly to mean in the lyre, or after the music, of Gath, which the Targum says that David brought back after his sojourn there( 1 Sam. xxvii. 1-4). v. 1. The antithesis of this verse is| vastness. But the addition" that remarkable. God's" glory" in itself Thou visitest him," expressing the covers the heavens; His" Name,' moral faith in God, as One who has that is, His Revelation to His ra- communion and covenant with man, tional creatures, is" in all the is the utterance of all true religion, earth." which changes bewilderment into and humiliation into adoration, sense of exaltation through God's grace. v. 2. Ordained( or founded) strength. This gives the real sense of the Hebrew rather than the reading of the LXX., perfected praise- which is perhaps a true gloss explanatory of the meaning, and is applied by our Lord Himself( Matt. xxi. 16) to the acclamations of the children on His triumphal entry. There is a wonderful boldness and beauty in the idea that God manifests and founds His power, not so much in the vastest grandeur of Nature as in the human acknowledgment of that power, even by the childish tongue- the universal instinctive witness of Him against" the enemy and the self- avenger( selftruster). Compare a similar juxtaposition of ideas in Ps. cxlvii. 3, 4. 66 "" v. 4. The cry" What is man?" in itself expresses that bewildering and humiliating sense of man's littleness, in presence of the revelation of the vastness of Creation through the star- lit sky, which increases with our intellectual conception of that 177 a v. 5. Lower than the angels- the rendering of the Septuagint, quoted in the New Testament( Heb.ii. 7-9), and of other ancient versions. The original word Elohim might bear this sense( see Ps. lxxxii. 6), but the common use of the word, and the context here, are both in favour of the translation" than God." The Psalm ( like Gen. i. 27, 28) dwells on man as having the image of God in him veiled in flesh, and in virtue of this being" crowned with glory and dominion" over all the works of God's hands. Nothing less than this is the consciousness of all true religion, brought out perfectly in the knowledge of the Incarnation; and in it there should be no thought of any being, except the soul and God. v. 9 is the repetition of the first verse, but now with deeper and more thoughtful consciousness, after the reflections of the intervening verses. PSALM IX. This Psalm has so many points of likeness with Ps. x. as to argue common authorship and close connection. In Ps. ix. there is a distinct, although imperfect, acrostic arrangement, which, after an interval, is obviously taken up in Ps. x. 13-20; and Ps. x., almost alone in Book I., has no heading of its own. Hence in the LXX. the two are made one Psalm. But decisive against this is the slightest consideration of their whole tone and character; for Ps. ix. is a glad song of victory over the heathen, Ps. x. a troubled prayer against domestic rebellion. Probably the latter is a supplement to the former, added not long after by the same hand. The heading makes Ps. ix. a" Psalm of David." The acrostic arrangement, especially in its incompleteness, is no argument against this ascription to him. If it be accepted, the Psalm may be well referred to the great crowning victory over the Syrians and Ammonites, recorded in PSALM IX- cont. 2 Sam. x., which was so soon followed by David's great sin and the beginning of his troubles. 66 It adds on Muth- labben," which seems to mean" Death of the Son," and is usually supposed to be the name of some well- known tune, to be used for this Psalm. We may observe that the verbal order is unusually symmetrical, falling into ten sections of four lines each. The order of subject is also well marked:( a) the opening of praise( vv. 1, 2);( b) the triumphant picture of judgment upon the heathen( vv. 3-6); ( c) the opposite picture of God's protection over His people( vv. 7-10); ( d) the remembrance of prayer in trouble answered by His goodness( vv. 11-16);( e) the final contrast of the failure of self- trusting humanity and the hope of the faithful in God( vv. 17-20). v. 3. While,& c. It should be," because my enemies... because they fall,"& c. v. 4. That judgest right. Here( as in vv. 8, 9, 12, 16) the goodness of God to His people is viewed as no arbitrary favour, but the support of righteousness against wrong, of true faith against godlessness, of the covenant, in which all nations shall be blessed, against all that ignores and would obliterate it. As in the prophetic books, He is seen as" the Judge of the whole world," who must" do right." v. 12. When He maketh. God is spoken of as" the Avenger of blood," that is, according to ancient Eastern custom, recognised and regulated by the Law( Num. xxxv. 12--28), the nearest of kin, exacting vengeance for blood shed by violence. That vengeance God exacts for all( Gen. ix. 5); but in the use of this special phrase here( as in Job xix. 25) God's Fatherhood towards Israel seems to be implied. He is nearer to each than the nearest of kin. vv. 13, 14. These verses are probably a quotation of" the complaint of the poor," i.e. the afflicted, referred to in the previous verse. Otherwise they would break unmeaningly on the triumphant tenor of the whole Psalm, which is, indeed, the fulfilment of the prayer itself," that I may shew all Thy praises,"& c. "" v. 9. Due time. The original is simply" times of trouble." A defence and refuge, properly, a high fortress; such as crowned so many points of the hill- country of Palestine, which David knew so well in his early times of trouble. v. 6. O thou enemy,& c. This renvv. 17, 18. Shall be turned into hell dering is certainly wrong. It should be," The enemy who is cut off, he is- properly," shall return to Sheôl perpetual ruin: the cities which or Hades( see vi. 5)-that is, shall Thou hast destroyed, the very me- pass away in death to the unknown spiritual world, just as the body mory of them has perished." shall return to the dust. The idea is not of the punishment of evil, but of its unsubstantiality and transitoriness. Being without God- forgetting Him whom to some degree they might know( Rom. i. 19-23)-the nations are subject to vanity" and " have no hope."( Comp. Rom. viii. 19-22; Eph. ii. 11, 12.) On the other hand," the patient abiding" faith, even though it seem forgotten, shall reach the eternal reality. In such passages there is undoubtedly the vague but certain hope of a future beyond the grave. 66 of 177 b vv. 15, 16. Probably there is some special reference to devices of the enemy, which had signally defeated But the idea itselfthemselves. that wickedness works its own ruin, and deceit deceives itself- is the expression of a great Law of God's Providence, and therefore is frequent in the Psalms( see v. 11; vii. 15-17,& c.) vv. 19, 20. Up, Lord( see iii. 7). These verses may( like vv. 13, 14) describe the utterance of" the patient abiding of the meek" spoken of above. But perhaps they are better taken as a prayer that God will complete and continue His judgment, shewing the proud enemies that, after all, they are before Him but weak men. PSALM X., closely connected with Psalm ix.- a mournful supplement, under changed circumstances, to its triumphant thanksgiving- draws a singularly vivid and terrible picture of a time of rebelliousness and disorder, of treachery and godlessness in Israel. If it be a Psalm of David, it may well belong to the time of disorganisation and decay before the rebellion of Absalom. It has three distinct parts:( a) the indignant description of the pride, the cruelty, and the treachery of the wicked( vv. 1-12);( b) an earnest prayer to God for help against them( vv. 13-17);( c) a burst of praise over the anticipation, or reality, of God's answer to that prayer( vv. 18-20). v. 2. The best rendering appears to be" In the pride of the wicked, the poor is set on fire; In the snares which they have devised, the poor are taken." There is here the double idea, which runs through the Psalm, of the proud cruelty which consumes, and the treachery which ensnares. v. 3. This should be" The wicked sings praise over his own heart's lust; The covetous utters blessing, yet despises the Lord." The image is striking; the hymn of praise and blessing he utters over his own successful lust; God, to whom alone it is due, he utterly despises. v. 4. Neither is God. The true sense is much stronger." In his pride he cares not to inquire; there is no God- this is all his thought"a foregone conclusion, in which the wish is father to the thought. v. 7. His words are" the cursing" of pride, and the" deceit of guile;' under these lurk the" mischief and iniquity." which are the Satanic opposites of love and truth, the essentials of true humanity. vv. 13-17 are a prayer of the mingled pathos and remonstrance with God, so frequent in the Psalms pleading, indeed, the cause of the poor, the helpless, the fatherless, but pleading also the scandal of contemptuous blasphemy- accordingly praying not only for the" breaking v.5. Grievous. It should be" firm" of the power of wickedness and or secure,' ," because God's judgmalice against men, but for" the ment is too high for him to see, and taking away of ungodliness," till it at human enmity he scoffs. 66 vanishes from before God. The idea is that of Ps. lxxix. 9, 10; Dan. ix. 19, praying God" for his Name's sake," because ignoring His Name is to men in effect worse than the worst cruelty and oppression. >> vv. 8-10. The mingled treachery and violence of the wicked naturally suggest the metaphor of the lion crouching for his prey, first implied in v. 8, and then expressed in vv. 9, 10. v. 8. The thievish corners,& c., should be" the lurking places of the villages." Outside these the robber lurks; in his den he murders, and still his eyes lay ambush 178 for more victims. Like the lion in his lair, he watches for them and drags down his prey. He stoops to crouch low, that the helpless may fall into his jaws. under his strong ones." v. 11. The original is" may fall If the metaphor is kept, this should mean his strong teeth or claws. v. 12. This verse returns to the idea of v. 4. All this treachery and cruelty are ruthless and reckless, because while he uses the Name of God, he ignores Him as a living reality. To him He is the unknowing and unknown; and to say this is 39 to say " There is no God.' 33 "" vv. 18-20. In this outburst of glad confidence in God's answer to the prayer, the sentence" the heathen land seems incongruous to the occasion. Probably the victory over the heathen comes in simply as associated naturally with the kingship of Jehovah, and as typical, moreover, of His righteous avenging of His own on all- the" men of the earth" and earthly- who ignore Him and persecute them. Day 2. DAY 2. THE PSALMS. Morning Prayer. PSALM 9. Confitebor tibi. I WILL give thanks unto thee; Lord, with my whole heart: I will speak of all thy marvellous works. 2 I will be glad and rejoice in thee: yea, my songs will I make of thy Name, O thou most Highest. 3 While mine enemies are driven back they shall fall and perish at thy presence. 4 For thou hast maintained my right and my cause: thou art set in the throne that judgest right. 5 Thou hast rebuked the heathen, and destroyed the ungodly thou hast put out their name for ever and ever. 7 But the Lord shall endure for ever he hath also prepared his seat for judgment. 8 For he shall judge the world in righteousness and minister true judgment unto the people. 9 The Lord also will be a defence for the oppressed: even a refuge in due time of trouble. 10 And they that know thy Name will put their trust in thee: for thou, Lord, hast never failed them that seek thee. 11 O praise the Lord which dwelleth in Sion: shew the people of his doings. 12 For, when he maketh inquisition for blood, he remembereth them and forgetteth not the complaint of the poor. 13 Have mercy upon me, 0 Lord; consider the trouble which I suffer of them that hate me: thou that liftest me up from the gates of death. 14 That I may shew all thy praises within the ports of the daughter of Sion: I will rejoice in thy salvation. 15 The heathen are sunk down Day 2. in the pit that they made in the same net which they hid privily, is their foot taken 16 The Lord is known to execute judgment: the ungodly is trapped in the work of his own hands. 17 The wicked shall be turned into hell and all the people that forget God. 18 For the poor shall not alway be forgotten the patient abiding of the meek shall not perish for 6 0 thou enemy, destructions are come to a perpetual end: PSALM 10. Ut quid, Domine? thou so far THY even as the cities which thou hast Word: and hidest thy face destroyed; their memorial is perished with them. in the needful time of trouble? 2 The ungodly for his own lust doth persecute the poor: let them be taken in the crafty wiliness that they have imagined. 3 For the ungodly hath made boast of his own heart's desire: and speaketh good of the covetous, whom God abhorreth. ever. 19 Up, Lord, and let not man have the upper hand let the heathen be judged in thy sight. 20 Put them in fear, O Lord: that the heathen may know themselves to be but men. 4 The ungodly is so proud, that he careth not for God: neither is God in all his thoughts. 5 His ways are alway grievous: thy judgments are far above out of his sight, and therefore defieth he all his enemies. 6 For he hath said in his heart, Tush, I shall never be cast down! there shall no harm happen unto me. 7 His mouth is full of cursing, deceit, and fraud under his tongue is ungodliness and vanity. 8 He sitteth lurking in the thievish corners of the streets: and privily in his lurking dens doth he murder the innocent; his eyes are set against the poor. 9 For he lieth waiting secretly, even as a lion lurketh he in his den: that he may ravish the poor. 178 PSALM XI., undoubtedly a Psaim of David, is an answer of confident faith to despondent counsels of friends in time of danger. The simplicity and vigour of style, and the strong consciousness of innocence, seem to refer it to his early days of wandering. Its structure is simple:( a) the counsels of faintheartedness( vv. 1-3); ( b) the answer of faith( vv. 4-8). v. 1 begins the quotation of the timid advice of friends," Flee, as a bird, to the hill"( comp. 1 Sam. xxvi. 20)-clearly the hill- country of Judah, where David so often did take refuge. v. 2 continues the same metaphor, pointing to the stealthy arrow, already aimed at the fugitive, as at a bird in its flight. v. 3 is another remonstrance, dropping all metaphor." If the foundations be cast down"-if truth and justice fail where they should most be sought-" what can the righteous do?"( for so it should be rendered)-what avail innocence and true service? thereon. v. 6. Alloweth. This rendering obscures the true idea of the passage. It should be" trieth," glancing here at the true explanation of the problem which so vexed Job. The adversity of the righteous is discipline ( Job v. 17, 18; Prov. iii. 11, 12; Heb. xii. 4-17), the destruction of the ungodly is vengeance( Heb. x. 26-31). v. 7. Snares. This word breaks the metaphor, and some would read accordingly, more simply," coals of fire." But the Hebrew seems plain; the idea of God's wrath catching th wicked as in a snare, which is common, is perhaps especially suggested here by vv. 1, 2; and breach of metaphor is frequent in ancient poetry, and, indeed, in all poetry of intense feeling. v. 4. The answer is plain and solemn. If all on earth has failed, v. 8. His countenance,& c. This God is unchanged; He sits above, should be," They that are righteous high in Majesty of Eternal Right- shall behold His face." eousness, yet not too high to behold privilege of" the pure in heart" to the earth, and work out judgment see God," in the Presence of It is the mercy and righteousness which Moses saw( Ex. xxxiv. 5-8), veiled perhaps, though still bright, through all the clouds of this life, unveiled in the life to come( see Ps. xvii. 15; 1 John iii. 2). That blessing is all they need, whether to bear trial, or to defy the power of evil. Fire and brimstone. The allusion to the destruction of Sodom( Gen. xix. 24) is unquestionable. Compare Ps. xviii. 12, 13. Storm and tempest, properly, fiery wind;' generally referred to the deadly Simoon of the desert. PSALM XII. This Psalm, also called" A Psalm of David," stands in marked contrast with the confidence and conscious innocence of the preceding Psalm. It is an utterance, pensive and half- despondent, though still hearing and believing God's promise. The evil here, moreover, is not persecution, but deceit, not the open violence of the hand, but the crafty injustice of the tongue. The description is more like that given by the later prophets( see Jer. vi. 2; Mic. vii. 2,& c.); if it really belongs to David's reign, it must be referred to the decline of his later years. 179 Like other Psalms of the same character( see Ps. vi.), it was to be sung " on the Octave" by the heavy bass voices. It opens( a) with complaint and prayer against evil( vv. 1-5); and to these succeed( b) the promise of the Lord and the acceptance of it in a faith, saddened by the present, yet hopeful for the future( vv. 6-9). THE PSALMS. Day 2. 10 He doth ravish the poor: when he getteth him into his net. 11 He falleth down, and humbleth himself that the congregation of the poor may fall into the hands of his captains. 12 He hath said in his heart, Tush, God hath he hideth away his face, and he will never see it. 13 Arise, O Lord God, and lift up thine hand forget not the poor. 14 Wherefore should the wicked blaspheme God: while he doth say in his heart, Tush, thou God carest not for it. 15 Surely thou hast seen it: for thou beholdest ungodliness and wrong. 16 That thou mayest take the matter into thine hand: the poor committeth himself unto thee; for thou art the helper of the friendless. 17 Break thou the power of the ungodly and malicious: take away his ungodliness, and thou shalt find none. 18 The Lord is King for ever and ever and the heathen are perished out of the land. 19 Lord, thou hast heard the desire of the poor: thou preparest their heart, and thine ear hearkeneth thereto; DAY 2. PSALM 12. Salvum me fac. HE ELP me, Lord, for there is not one godly man left for the faithful are minished from among the children of men. 2 They talk of vanity every one with his neighbour: they do but flatter with their lips, and dissemble in their double heart. Day 2. 20 To help the fatherless and poor unto their right that the man of the earth be no more exalted against them. 3 The Lord shall root out all deceitful lips and the tongue that speaketh proud things; 4 Which have said, With our tongue will we prevail: we are they that ought to speak, who is lord over us? 5 Now for the comfortless trouPSALM 11. In Domino confido. IN the Lord put I my trust: how say ye then to my soul, that she should flee as a bird unto the hill? 2 For lo, the ungodly bend their bow, and make ready their arrows within the quiver that they may privily shoot at them which are true of heart. 3 For the foundations will be cast down and what hath the righteous done? 4 The Lord is in his holy temple: the Lord's seat is in heaven. 5 His eyes consider the poor: and his eye- lids try the children of men. 6 The Lord alloweth the righteous: but the ungodly, and him that delighteth in wickedness doth his soul abhor. Evening Prayer. 7 Upon the ungodly he shall rain snares, fire and brimstone, storm and tempest: this shall be their portion to drink. 8 For the righteous Lord loveth righteousness: his countenance will behold the thing that is just. bles' sake of the needy and because of the deep sighing of the poor, 6 I will up, saith the Lord: and will help every one from him that swelleth against him, and will set him at rest. 7 The words of the Lord are pure words: even as the silver, which from the earth is tried, and purified seven times in the fire. 8 Thou shalt keep them, 0 Lord thou shalt preserve him from this generation for ever. 9 The ungodly walk on every side: when they are exalted, the children of men are put to rebuke. 179 PSALM XII- cont. v. 1. Not one godly man left. So( see Ps. iii. 7; ix. 19; x. 13); will help Elijah said," I, even I, alone am left," while God had" reserved to Himself seven thousand in Israel" ( 1 Kings xix. 10, 14, 18). The judgment even of God's servants lacks the mercy and discrimination of His judgment. rest, should be," will establish in salvation him who pants for it' ( as" the hart for the water brooks," Ps. xlii. 1). v. 2. Vanity is here" falsehood." The latter part of the verse is a characteristic paraphrase of the abruptness of the original," flattering lips, with a double heart they speak." v. 3 should be a prayer," May the Lord,"& c. v. 4. We are they,& c.- properly, " Our lips are with us," either," Our tongues are our own," or," Our tongues are our strength." The special evil contemplated is characteristic of a civilized and outwardly peaceful condition of society- the crafty and self- confident power of the tongue, especially oppressive towards the poor and simple; who are pathetically described as" comfortless," because unsupported in trial, and" sighing deeply," because they dare not cry out. v. 6. I will up. The answer to the cry," Up, Lord!" so often repeated v. 7. The words of the Lord- that is, the promise of salvation just madeare strikingly described as" tried seven times in the fire" of fierce and obstinate resistance of evil- then, and not till then, to come out" pure," from all human misconception of their meaning, and from all temporary hindrances to perfect fulfilment. The application of the metaphor is unusual; for commonly it is not God's truth, but man's faith in it, which is tried in the fire( 1 Pet. i. 7; iv. 12; 1 Cor. iii. 13; Rev. iii. 18). But its accuracy has again and again been verified in the history of the Church. 66 v. 9. This verse should be rendered, side: vileness is exalted among the The ungodly prowl round on every children of men." It is a sad description of the character of" this lieving God's promise of salvation -not, indeed, disbefrom it, but perhaps half complaining that it is still allowed to continue. generation" PSALM XIII. This Psalm, almost certainly" A Psalm of David," seems( like Ps. xi.) to belong to the time of David's early persecution by Saul" his enemy." But it represents a different phase of feeling- the hour of impatient longing for the renewal of his early happiness, crossed naturally by doubts whether God's face is not hid from him, but clearing up at last into confidence in His salvation. What was originally written of conflict with a temporal enemy has been often applied by God's servants to the struggle against the spiritual foe in their hours of distress. The Psalm passes by natural gradation from( a) vehement complaint and remonstrance( vv. 1, 2) through( b) earnestness of prayer( vv. 3, 4), to( c) a burst of confidence and joy( vv. 5, 6). v. 2. So vexed in my heart. The original is" with sorrow of heart by day," suggesting the idea of the vain 179 a "" v. 1. How long,& c. The complaint counsels of the night- watches, is but an expansion of the" Lord, giving way to weary sorrow on wakhow long?" of Ps. vi. 3. The ques- ing. tion may be a double question," How My enemy, here and in v. 4, has long?"" Shall it be for ever?" or a clearly a definite personal meaning, single question, in the natural self- referring, perhaps, to Saul, perhaps contradiction of half- despondent to one of his instruments( comp. Ps. faith," How long shall this endless vii.)- in distinction from the many forgetfulness last?" who" trouble the Psalmist and would" rejoice" over his fall. 66 v.3. Lighten mine eyes. This phrase probably, though not necessarily, PSALM XIII- cont. marks this as a Psalm of the night| joyful assurance of salvation, breakwatches. In the physical darkness, ing out in songs of praise to Him, the darkness of trouble and despond- who, even in adversity, had" dealt ency always becomes heavier. David lovingly" with His servant. So in feels that it is overpowering his Col. i. 11 we have the climax of" раstrength, and that he will literally tience, long- suffering, joyfulness;' " sleep the sleep of death," unless and in Gal. v. 22 read that the true some gleam of hope comes. fruit of the Spirit is" love, joy, peace." The spiritual life, which knows no joy even in trouble, has not yet attained to perfection. v. 4. The parallelism of the original is lost in the translation of the last clause, which should run," Lest my oppressors rejoice that I am shaken.' vv. 5, 6. In this prayer the hour of darkness passes away, not merely into trust in God's mercy, but into ( The last clause," Yea, I will," & c., taken from the LXX., is not in the Hebrew, although it certainly completes the perfection of the parallelism.) PSALM XIV. ( In this Psalm vv. 5, 6, 7 of our Prayer Book Version must be omitted. By a curious accident they made their way into most of the MSS. of the LXX.( which that version follows) from Rom. iii. 10-18, where they are quoted by St. Paul from various parts of the Old Testament in connection with vv. 2-4 of this Psalm.) This Psalm( of which Ps. liii. is a repetition with slight variations) is called a" Psalm of David." The style and the substance, which describes much the same condition of things as Ps. xii., agree well with this. The only apparent objection to this is the allusion to the" Captivity" in the last verse, on which see note. The opening verse is introductory; then follows( a) the picture of Jehovah looking down on the corrupted earth in His wrath( vv. 2-4, 8); and the Psalm ends( b) with the terror of the wicked, and the confident prayer for salvation of the righteous( vv. 9-11). v. 1. The fool( nabal) is said in Is.| expressing itself in" abominable xxxii. 6 to be" one who worketh in- doings." iquity, to practise hypocrisy, and utter error against the Lord." Compare also the application of the word to Nabal( 1 Sam. xxv. 25). It is clear by the context that the application here is to the man who does not like to retain God in his knowledge and has" his heart darkened" thereby( Rom. i. 21, 28). But the regarding evil as' folly"-so common in the Proverbs, though rare in the Psalms- places the source of it in the wilful neglect or blindness of the understanding, which refuses the manifold witness given by God of Himself, stifles the natural instinct of God, and having refused to see Him, declares complacently that He is not( Rom. i. 19-22). From this follows the consequence of moral" corruption"-by the loss regards not man,' of the supreme relation of duty- poor( Mic. iii. 1-3) like daily bread179 b v. 3. Looked down( see Gen. vi. 12; xviii. 21; Ps. xxxiii. 13, 14). The phrase is, of course, one of those which apply to God the vigilance, searching, yet merciful, of a human judge. v. 4. There is none. The language is the sweeping language of human despondency, as in Ps. xii. 1. There was, indeed( see v. 9), a righteous generation," but so small and oppressed as to be of no account before man, though known and loved by God. v. 8 is the word of Jehovah Himself, condemning the utter folly of the wicked, under the two cognate aspects described by Our Lord in Luke xviii. 2- the oppression which devouring the 66 PSALM XIV- cont. the practical atheism which" fears not God." vv. 9-11. The Psalmist pictures with singular truth to nature the effect of the condemnation of God: first, the trembling of momentary fear and compunction, like that of Felix( Acts xxiv. 25); then the reaction of mockery against trust in an unseen God in one who is" poor," i.e., helpless. Against this mockery he turns to prayer for the manifestation, out of the Zion of God's habitation, of the salvation which the proud deride. PSALM XV. This Psalm- undoubtedly a" Psalm of David"-seems, by its marked resemblance to xxiv. 3-5, to have been written at the same time, that is, at the time of the establishment of the Ark on Mount Zion( 2 Sam. vi. 12 -19). The whole idea of the Psalm is simply the enforcement of the truth, so often taught by the Prophets, that the true worship of God is the devotion of the heart, expressing itself in the life( see Isaiah i. 11-18; Mic. vi. 6-8; Ps. xl. 6-10; 1. 8-15). It was probably specially needed, and, therefore, emphatically uttered, at the very moment of the inauguration of the local sanctuary in Zion, hallowing the new city of David. Dealing with the exaltation of pure humanity to the Presence of God, it is naturally used as one of the Psalms for ASCENSION DAY. 66 v. 1. Dwell should be" sojourn as a guest," while rest really signifies to dwell." The former word is appropriately used in relation to the moveable" Tabernacle," the latter to the hill, where it was now fixed. 180 v. 11. This verse can hardly suit with any condition of things in David's time. It is true that" tivity" is used in a wide sense( see capJob xlii. 10; Ezek. xvi. 53) of any state of ruin and misery; but the concluding phrase," Then shall," & c., evidently belongs to some truly national disaster and deliverance. Yet the Psalm itself cannot be referred to a late period. Probably it is best to take the verse as a liturgical addition of subsequent date ( comp. Ps. cxxvi. 1). vv. 2-5. The characteristics of the man fit to approach the presence of God are drawn out with great distinctness:( a) TRUTH AND EOUSNESS- a pure life, an active energy of righteousness, an inner truthfulness of heart( v. 2);( b). KINDLINESS- with no slander(" deceit") on his tongue, no malice in his actions, no taking up of reproach (" slander") and repeating it wantonly( v. 3);( c) HUMILITY( v. 4)thinking little of himself, much of all other servants of God( Rom. xii. 10; Phil. ii. 3).( It is impossible not to refer here to David's own acts and words at this time; see 2 Sam. vi. 20-22).( d) UNSELFISHNESS AND GENEROSITY( v. 5)- keeping his word to his own hurt, refraining from all usury( forbidden in Exod. xxii. 25; Lev. xxv. 36), disdaining all bribes. The whole may be summed up in the" being true in love" of Eph. iv. 15. Much of it reminds us of the picture of Charity in 1 Cor. xiii. 4-6. We note that throughout the test of love of God( comp. Matt. it is the duty to man which is made xix. 17-19; James i. 27; 1 John iv. 20, 21). There is a passage of reRIGHT- markable similarity in Is. xxxiii. 13-17. v. 5 curiously combines two readings- that of the Hebrew," to his own hurt," and that of the LXX., " to his neighbour." The whole version, though very beautiful, is unusually paraphrastic in Psalm. this v. 6. The conclusion is not," Whoso doeth these things shall approach God;" but a higher promise," He shall never fall or" be moved; because catching some likeness of the Divine Righteousness, he shall partake of its eternity. "" Day 2. THE PSALMS. PSALM 13. Usque quo, Domine? How long wilt thou forget me, O Lord, for ever: how long wilt thou hide thy face from me? 2 How long shall I seek counsel in my soul, and be so vexed in my heart how long shall mine enemies triumph over me? 0 3 Consider, and hear me, Lord my God: lighten mine eyes, that I sleep not in death. have 4 Lest mine enemy say, prevailed against him for if I be cast down, they that trouble me will rejoice at it. 5 But my trust is in thy mercy: and my heart is joyful in thy salvation. 6 I will sing of the Lord, because he hath dealt so lovingly with me yea, I will praise the Name of the Lord most Highest. PSALM 14. Dixit insipiens. THE fool hath said in his heart: There is no 2 They are corrupt, and become abominable in their doings: there is none that doeth good, no not one. 3 The Lord looked down from heaven upon the children of men: DAY 3. Morning PSALM 15. Domine, quis habitabit? LORD, who shall dwell in thy tabernacle: or who shall rest upon thy holy hill? 2 Even he, that leadeth an uncorrupt life and doeth the thing which is right, and speaketh the truth from his heart. 3 He that hath used no deceit Day 2. to see if there were any that would understand, and seek after God. 4 He that setteth not by himself, but is lowly in his own eyes: and maketh much of them that fear the Lord. 5 He that sweareth unto his 4 But they are all gone out of the way, they are altogether become abominable: there is none that doeth good, no not one. 5 Their throat in an open sepulchre, with their tongues have they deceived the poison of asps is under their lips. 6 Their mouth is full of cursing and bitterness: their feet are swift to shed blood. 7 Destruction and unhappiness is in their ways, and the way of peace have they not known: there is no fear of God before their eyes. 8 Have they no knowledge, that they are all such workers of mischief eating up my people as it were bread, and call not upon the Lord? 9 There were they brought in great fear, even where no fear was: for God is in the generation of the righteous. 10 As for you, ye have made a mock at the counsel of the poor: he his because the Lord. 11 Who shall give salvation unto Israel out of Sion? When the Lord turneth the captivity of his people: then shall Jacob rejoice, and Israel shall be glad. Prayer. neighbour, and disappointeth him not though it were to his own hindrance. 6 He that hath not given his money upon usury: nor taken reward against the innocent. 7 Whoso doeth these things: shall never fall. PSALM 16. Conserva me, Domine. in his tongue, nor done evil to his PRESERVE me, O God: for in thee have I put my neighbour and hath slandered his neighbour. 2 O my soul, thou hast said unto the Lord: Thou art my God, my goods are nothing unto thee. 3 All my delight is upon the saints, that are in the earth and upon such as éxcel in virtue. 180 PSALM XVI. This Psalm is not only in the heading termed a" Psalm of David," but is expressly referred to him in the Apostolic arguments of Acts ii. 25-31; xiii. 35, as one known by all to be his. Like Psalms lvi.- lx.- all ascribed to David- it is called Michtam, which is either( according to most ancient authorities)" a golden Psalm," or( according to the versions of the LXX. and Vulgate) a Sculpture Psalm," one of strongly marked incisive thought. It seems by its character of fresh joyous confidence to belong to the early part of his career; some, from the allusion in v. 4, have referred it to the time of his wanderings in heathen or half- heathen lands; but against this is the description of his prosperity in v. 7. It is a Psalm doubly notable;( a) first, because it contains one of the brightest and most unhesitating expressions of faith in the Presence of God, as extending through and beyond death, and preserving the life both of soul and body. It therefore stands in marked contrast with the desponding doubts of such passages as Ps. lxxxviii.- basing itself on the conviction, which Our Lord declared to underlie the whole Covenant, that " God is not the God of the dead, but of the living."( b) Secondly, because it is quoted most explicitly in the New Testament as a Messianic prophecy -an inspired utterance, which was no doubt in some degree applied by the Psalmist to himself as having unity with God, and therefore defying death, but which could be in its full meaning spoken of the Messiah alone( Acts ii. 25-31; xiii. 35). For in Him alone was the unity with God to be perfect so that He should be at once" the Son of David" and yet" God with us"-therefore in Him alone was it impossible that humanity could be" holden by death," either in the" prison" of Hades( 1 Pet. iii. 19) or " the corruption" of the grave. The Psalm falls into two sections:( a) in vv. 1-7 the declaration of faith in the Lord alone, as against idolatry, and the thankful sense of His blessings, temporal and spiritual, here;( b) in vv. 8-12 an extension of that faith beyond the grave to the conviction of eternal life and bliss in God. v.1 is the customary introduction| his sense of unity with God, recogof declaration of trust in Jehovah nises the communion of saints, just ( see vii. 1; xi. 1), prefacing alike as he repudiates indignantly in the thanksgiving and complaint, praise next verse the fellowship of those and prayer, because it lies at the root who" go after" or woo by gifts of all religious life. another god." v. 2. O my soul. These words are not in the original. By a slight variation of the present text we should read( with the ancient versions)," I have said,"& c. My goods are nothing unto Thee. The most probable sense of this difficult verse is," My prosperity is not beyond Thee," i.e., either" is not, except in Thee," or " is not, except from Thee." The former suits better the general idea of the Psalm. "" v. 3. This verse, also one of great difficulty, may best be rendered, I so speak' together with the saints," & c.; or, I said" to the saints that are in the land, They are the excellent," & c. In either case the Psalmist, in 180 a v. 5. Drink offerings of blood. The use of blood as a drink offering was against the whole. direction of the Mosaic law, which allowed" the blood which is the life" only to be offered before God in sin offering, otherwise to be" poured on the earth as water"( Lev. vii. 26; Deut. xii. 16, 23). The phrase here may be literally taken to designate heathen sacrifice as such, or metaphorically, to signify human sacrifice or unrighteous bloodshed. vv. 6, 7. Portion. Comp. Num. xviii. 20; Deut. x. 9, where it is said of the tribe of Levi," The Lord is his inheritance." The believer is thus as a priest before God; in this PSALM XVI- cont. 66 is his true heritage. But it seems to expresses his joyful confidence that be implied that to this possession of the soul, of which( as in Job iv. 13the kingdom of God and His right- 19; vii. 10, 11; x. 21, 22) he knows eousness all else is added."" His that it shall pass into Sheôl- the lines( see A.V.) fall in pleasant shadowy unknown world- shall not places," and" his heritage is good- be left there deserted of the God in ly"-in temporal prosperity as well whom it has lived. In this he speaks as in spiritual blessing. Compare David's word in 2 Sam. vii. 18-29. the conviction, held in greater or less clearness by all true religion. But he evidently implies further that God's" holy one" shall not" see corruption or" destruction;" and taking this in connection with the parallel of the spirit and the flesh in the previous verse, it seems clear that he grasps in some degree the idea of a resurrection of the body out of the grave( see on this Is. xxvi. 19, 21; Dan. xii. 2; possibly Job xix. 26, 27), which in its perfection belongs especially to Christian faith. In all this the Psalmist, so far as he is a holy one, is a type of" the Holy One of God;" in whom alone ( as St. Peter and St. Paul argue) the promise, like all the higher promises to humanity, is absolutely fulfilled. By the intrinsic power of the indwelling Godhead, He was untouched by the chains of Hades and by the corruption of the grave. We, who are His, and who yet have been under the power of sin, pass into both, and by Him are brought out of both. vv. 8-10. Warning should be simply" counsel," and chasten should be " instruct." The idea is not of godly fear or sorrow, but of the thoughtful wisdom given by God, through which the heart(" the reins"), communing with itself in the nightseason, looks beyond the visible and the present to the inner life and the eternal hereafter. Then it finds in the faith that God is always with him a living Presence leading him by his" right hand"-that certainty of immortality( see Matt. xxii. 31, 32, and compare John xi. 24-26), not only firm, but exultant, which otherwise the loftiest human speculation lacks. v. 10. Glory( as in Ps. vii. 6) signifies the spirit of man, made in God's image, and therefore the reflection of the glory which is properly His ( comp. 1 Cor. xi. 7). Here it is opposed to my flesh, which clearly means the body, but the living body. The spirit exults; the body" dwells in safety: for this is the true rendering. Our version," rest in hope" ( taken from the LXX.), is suggested by a wrong idea of the passage. For this verse looks to the present, not the future. 39 v. 12. The path of life- evidently the way to the new life in God( on which see John xiv. 2-6)-for the soul out of Hades, for the body out of the pit. That new life is described as a true Heaven- that is, as bliss, not given in measure but in" fulness,' not in time, but for" ever. 11. In this the Psalmist passes in thought beyond the grave. Hel more." PSALM XVII. This Psalm is called in the heading" A Prayer"( as also Ps. lxxxvi., xc., cii., exlii.), probably from the" supplication" dwelt upon in verse 1. It is traditionally ascribed to David; and both in style and matter corresponds well with the tone of the Psalms of his early days, during the unrighteous persecution of his innocence. The objections made to the ascription to David rest simply on the baseless assumption that such confidence in a future life as is found in v. 15 belongs only to the period after the Exile. The Psalm( a) opens with a prayer( vv. 1-5) based on a strong protesta tion of innocence; it next( 6) draws a picture( vv. 6-12) of the pride, persistency, and fierceness of the persecutors; lastly( vv. 13-16), in prayer for God's protection, contrasts the self- satisfied prosperity of the worldly, which must pass away, with the spiritual blessing of communion with God, which will last for ever. 180 b PSALM XVII- cont.. vv. 1-5. This strong protestation precious, the latter as tenderly beof innocence( like that of Ps. vii. 3 loved. -8) has properly a double reference -first to innocence in relation to his persecutors, next to single- hearted devotion to the service of God. On both the Psalmist could speak boldly, without self- deception or self- complacency, appealing to God who knows the heart. At the same time it is true that the undoubting tone of this protestation belongs in character to David's early days, before his fall had taught him his own weakness, and that, in the deeper sense of sin which belongs to the Gospel, it can but seldom be the full language of Christian experience. v. 3. My mouth shall not offend( or swerve"). The idea( as in the denial of" feigned lips" in v. 1) is that of a religious profession honestly taken up, and earnestly kept to through all trials. 66 vv. 4, 5 would be better rendered" As for men's works,-by the word of Thy lips I have kept me from the way of the destroyer. Holding fast to Thy ways in my goings, My footsteps have not been moved." vv. 14-16, like many other passages( such as Job xxi. 7-13; Ps. lxxiii. 12), clearly shows how little" the old fathers looked," or, indeed, could have looked, only While for transitory promises." they held, and rightly held, that Providence happiness should folunder the general law of God's low obedience to the Will of Him, who made and guides all things, God's commandment has been hising influence of evil in the world, they yet recognised the disturbtwofold security- against temptation to the way of sinners, and against all danger of overthrow by his enemies. So it was with David in the wilderness, when he resisted the temptation to revenge himself on Saul, and yet was kept safe from his hands( 1 Sam. xxiv., xxvi.). through which the unrighteous prosPer, having to the full the only por2, 5; Luke xvi. 25), leaving wealth tion they care for( comp. Matt. vi. and fame to their children. At times this was to them a sore trial of faith ( Ps. lxxiii. 3)-sorer than to us who have the clear vision of the future But they felt that far above life. this outward prosperity was that which the worldly cannot have- the communion with God, in itself the life eternal of the soul. vv. 6-8. These verses express with the greatest vividness the confidence which lies at the root of all true vital religion- the confidence in God's personal care and love for the soul that trusts in Himnot hoping, but knowing, that He hears its prayer- not being content to feel vaguely His general Providence over the Universe, but relying on the special tenderness, which deals with each as if he stood alone. v. 8. On the beautiful image of this verse compare the still fuller expression of Deut. xxxii. 10, 11. The former clause describes the soul as vv. 10-12. They are inclosed,& c. An incisive picture, singularly true to nature, of sleek selfishness and patible, on occasion, with crafty and proud self- sufficiency, not incomruthless activity against the righteousness, which thwarts and rebukes the same character, given with great them.( Compare the description of fulness and beauty, in Wisdom ii. 619). 181 v. 13. Which is a sword of thine. It should be simply" by Thy sword," as in the next verse" by Thy hand." The idea of our version might stand grammatically; but, though true in itself, it does not suit the general notion of the Psalm, in which the evil are viewed not as instruments but as rebels in relation to God. v. 16. The sense of this verse cannot be doubtful. David knows that now he shall behold the presence of God in righteousness," and in it have the higher spiritual life. Therefore ( as in Ps. xvi. 9, 10) he draws the inference which Our Lord Himself justifies, that death cannot break the tie of this communion; therefore that he shall awake in the image of God, and, so awaking, shall be" tisfied with it," possessing it in the sa Day 3. 4 But they that run after another god: shall have great trouble. 5 Their drink- offerings of blood will I not offer: neither make mention of their names within my lips. 6 The Lord himself is the portion of mine inheritan and of my cup: thou shalt maintain my lot. 7 The lot is fallen unto me in a fair ground: yea, I have a goodly heritage. 8 I will thank the Lord for giving me warning: my reins also chasten me in the night- season. THE PSALMS. 9 I have set God always before me for he is on my right hand, therefore I shall not fall. 10 Wherefore my heart was glad, and my glory rejoiced: my flesh also shall rest in hope. 11 For why? thou shalt not leave my soul in hell: neither shalt thou suffer thy Holy One to see corruption. 12 Thou shalt shew me the path of life; in thy presence is the fulness of joy and at thy right hand there is pleasure for evermore. PSALM 17. Exaudi, Domine. EAR the right, O Lord, conhearken unto my prayer, that goeth not out of feigned lips. 2 Let my sentence come forth from thy presence and let thine eyes look upon the thing that is equal. 3 Thou hast proved and visited mine heart in the night- season; thou hast tried me, and shalt find no wickedness in me: for I am utterly purposed that my mouth shall not offend. 4 Because of men's works, that DAY 3. Evening Day 3. are done against the words of thy lips: I have kept me from the ways of the destroyer. 50 hold thou up my goings in thy paths: that my footsteps slip I PSALM 18. Diligam te, Domine. WILL love thee, O Lord, my strength; the Lord is my stony rock, and my defence: my Saviour, my God, and my might, in not. 6 I have called upon thee, 0 God, for thou shalt hear me: incline thine ear to me, and hearken unto my words. 7 Shew thy marvellous lovingkindness, thou that art the Saviour of them which put their trust in thee: from such as resist thy right hand. 8 Keep me as the apple of an eye: hide me under the shadow of thy wings, 9 From the ungodly that trouble me: mine enemies compass me round about to take away my soul. 10 They are inclosed in their own fat: and their mouth speaketh proud things. 11 They lie waiting in our way on every side turning their eyes down to the ground; 12 Like as a lion that is greedy of his prey and as it were a lion's whelp, lurking in secret places. 13 Up, Lord, disappoint him, and cast him down deliver my soul from the ungodly, which is a sword of thine; 14 From the men of thy hand, O Lord, from the men, I say, and from the evil world: which have their portion in this life, whose bellies thou fillest with thy hid treasure. 15 They have children at their desire and leave the rest of their substance for their babes. 16 But as for me, I will behold thy presence in righteousness: and when I awake up after thy likeness, I shall be satisfied with it. Prayer. whom I will trust, my buckler, the horn also of my salvation, and my refuge. 2 I will call upon the Lord, which is worthy to be praised: so shall I be safe from mine enemies. 3 The sorrows of death com181 * 0 PSALM XVII- cont. fulness, which on earth he can only the false conclusion, that, because desire and long for( comp. 1 John iii. 1, 2). All other explanations than this sin against the whole spirit of the passage, and could never have been thought of, except to support the knowledge of a future life in heaven was not unchequered by doubt in the saints of old, therefore it had no flashes of brightness and reality. PSALM XVIII. In the heading this magnificent Psalm is designated with unusual explicitness" To the Chief Musician, a Psalm of David, the servant of the Lord, who spake unto the Lord the words of this Song, in the day that the Lord delivered him from the hand of all his enemies, and from the hand of Saul;" and the Psalm, under a similar heading, is embodied with many slight variations in the Second Book of Samuel( ch. xxii.). It was, therefore, clearly written to be sung on some solemn occasion or occasions ( like the Song of Moses in Deut. xxxii.); and its time is fixed, both by external and by internal evidence, to the time of David's full prosperity after the completion of his conquests and the crushing of all revolts( see 2 Sam. vii.-x.), before his great sin and its chastisement darkened his glory, and took away the bright hopefulness of his life. It is a great Te Deum of victorious thanksgiving, which has, indeed, natural touches of fierce exultation and delight in the sense of strength and prowess, but in which these are absorbed into the dominant idea of God's majesty, as shown in righteousness and goodness, and regarded not only with awe and faith, but with child- like confidence of love. Its structure( with a view perhaps to its solemn festive use) is strongly marked and symmetrical, the verses falling into clearly defined groups. It opens( a) with a brief exordium of enthusiastic thanksgiving( vv. 1, 2); it then( b) paints, in striking magnificence of expression, David's overwhelming trouble, and the visible intervention of the Lord to judge His enemies and deliver His servant( vv. 3-19); from this it passes( c) to a declaration of the ground of this deliverance, as a succour of righteousness against evil, in which the Lord manifests Himself to each according to his works ( vv. 20-30); thence,( d) describing David's own part in the victory under the blessing of God, it tells of his victorious strength, crushing the vain struggles of his enemies, and ruling the conquered children of the strangers ( vv. 31-46); and ends( e), as it began, with ascription of praise and blessing to Him, from whose lovingkindness to His Anointed the triumph comes ( vv. 47-51). 1 v. 1. I will love Thee. The word| the warfare of a mountain country) " love" here( as in John xxi. 16) are variations on the one theme of is expressive of personal affection, Divine protection and salvation. as distinct from reverence and faith Each clause forms a climax. God -impossible to those who contem- is the high cliff of safety, the fortplate only God's infinite majesty, ress of defence, the active Deliverer. possible only to one who feels him- God is the rock of strength on which self a child of God. to rest secure( comp. Deut. xxxii. 4, 15, 18,& c.), the shield of protection, the horn of energetic salvation, the high tower(" refuge") of exalted majesty. The rapid accumulation of imagery marks this verse as an out burst of enthusiasm: all the seven titles( in metaphors drawn from 182 THE PSALMS. Day 3. passed me and the overflowings of ungodliness made me afraid. 4 The pains of hell came about me the snares of death overtook me. 5 In my trouble I will call upon the Lord and complain unto my God. 6 So shall he hear my voice out of his holy temple and my complaint shall come before him, it shall enter even into his ears. 7 The earth trembled and quaked: the very foundations also of the hills shook, and were removed, because he was wroth. 8 There went a smoke out in his presence and a consuming fire out of his mouth, so that coals were kindled at it. 9 He bowed the heavens also, and came down and it was dark under his feet. : 10 He rode upon the cherubims, and did fly: he came flying upon the wings of the wind. 11 He made darkness his secret place: his pavilion round about him with dark water, and thick clouds to cover him. 12 At the brightness of his presence his clouds removed: hailstones, and coals of fire. 13 The Lord also thundered out of heaven, and the Highest gave his thunder: hail- stones, and coals of fire. 14 He sent out his arrows, and scattered them: he cast forth lightnings, and destroyed them. 15 The springs of waters were seen, and the foundations of the round world were discovered, at thy chiding, O Lord: at the blasting of the breath of thy displeasure. 16 He shall send down from on high to fetch me and shall take me out of many waters. 17 He shall deliver me from my strongest enemy, and from them which hate me for they are too mighty for me. 18 They prevented me in the day of my trouble: but the Lord was my upholder. 19 He brought me forth also Day 3. into a place of liberty: he brought me forth, even because he had a favour unto me. 20 The Lord shall reward me after my righteous dealing: according to the cleanness of my hands shall he recompense me. 21 Because I have kept the ways of the Lord: and have not forsaken my God, as the wicked doth. 22 For I have an eye unto all his laws and will not cast out his commandments from me. 23 I was also uncorrupt before him: and eschewed mine own wickedness. 24 Therefore shall the Lord reward me after my righteous dealing and according unto the cleanness of my hands in his eyesight. 25 With the holy thou shalt be holy and with a perfect man thou shalt be perfect. 26 With the clean thou shalt be clean and with the froward thou shalt learn frowardness. 27 For thou shalt save the people that are in adversity and shalt bring down the high looks of the proud. 28 Thou also shalt light my candle the Lord my God shall make my darkness to be light. 29 For in thee I shall discomfit an host of men and with the help of my God I shall leap over the wall. 30 The way of God is an undefiled way the word of the Lord also is tried in the fire; he is the defender of all them that put their trust in him. 31 For who is God, but the Lord or who hath any strength, except our God? 32 It is God, that girdeth me with strength of war and maketh my way perfect. 33 He maketh my feet like harts' feet and setteth me up on high. 34 He teacheth mine hands to fight and mine arms shall break even a bow of steel. 182 35 Thou hast given me the defence of thy salvation: thy right PSALM XVIII- cont. "" v. 3. The sorrows of death. Here, and in the next verse, the true rendering is the" bands" or" cords of death and Hades. But in 2 Sam. xxii. 5 this verse has the" waves of death," suiting far better with the flood of ungodliness( properly" Belial" or" Lawlessness") in the second clause. v. 10. The cherubim. So in the fuller description of Ezekiel( i.. x.) the" cherubim" or" winged creatures"-evidently the symbols of the great forces of Nature, symbolized in various forms of created being, and in this view represented in the Temple- bear up the" Throne of the Lord." These forces are inall. v. 6. His holy Temple, i.e.( as intelligent servants of His will; He is 1 Kin. viii. 30, 39) the Temple of enthroned in majesty above them Heaven, His dwelling place. God is no God, if He be not" the high and holy One which inhabiteth Eternity;" yet He is not our God, unless we are sure that" our complaint will come before Him" there. Both ideas are united in the address of the Lord's Prayer," Our Father, which art in Heaven." vv. 12, 13. Hailstones and coals of fire. With this reiterated emphasis compare the equally emphatic description in Ex. ix. 23, 24 of the" hail and fire mingled with the hail"water and fire combining to work out the will of God. See also the description of Job xxxvii. 1-12. vv. 7-15. The intervention of the Lord here, as so often in the Prophets( see, for example, Nah. i. 2-6; Zeph. i. 14-18,& c.,& c.), is represented in the visible manifestations of His majesty, as on the Mount of Sinai. But the picture nere is so extraordinarily vivid, that it is hard not to suppose it more than mere metaphor. Perhaps David's remembrances of his career of victory may have brought back some days on which, as in the victories of Joshua and Barak, the powers of Nature fought by God's command for Israel. First comes, as on Sinai, the shock of earthquake, with the outburst of( volcanic?) fire ( vv. 7, 8); then the darkness gathers in the heavens as" the pavilion of the Lord," and the wings of the storm wind are the cherubic chariot bearing Him on high( vv. 9-11); at last the cloud is riven asunder before the brightness of His Presence, the lightning arrows of the Lord flash out, the hail falls, and the thunder shakes the earth, till it is seen laid open to its very foundations( vv. 12 -15). Then, by a striking contrast, out of this terrible majesty comes the gentle mercy of deliverance from the sea of trouble and from the hand of the enemy bearing up the helpless soul in the Everlasting Arms( vv. 16-19). v. 8. Out in His Presence; properly ( here and in v. 15)" out of His nostrils," by a bold metaphor corresponding to the" out of His mouth' below. 182 a v. 15 must signify the desolation and ruin when the convulsion has past- the very depths of the earth being laid bare, ploughed up by the torrent and the earthquake. v. 18. They prevented me( as in v. 4, hand with me, too swift and subtle " overtook me"), i.e. were beforefor my own defence of myself. vv. 20-30 take up the beautiful contrast of perfect calmness and simplicity( begun in v. 16) with the terrible magnificence of the previous section- like the" still small voice" after the wind and the earthquake and the fire. It is in His moral attributes of righteousness that God is really known to man, calling out and dealing with righteousness in him. One who so knows God bas no terror before His awful majesty. vv. 20-24. Here( as in Psalm vii. 3-10; xvii. 1-3) David feels conscious of such righteousness in cleaving to God. In an instructive parenthesis( v. 23) he acknowledges" his own wickedness" as an inborn power to be eschewed and conquered by keeping the ways of God," and " having an eye unto all His laws." But there is in this place no sense of the law as holy and just and good, the condition, in which man" knows and yet is so bound with the chain of sin as to be unable to obey it. For this we must look to such Psalms as Ps. xxxii. and li. Perhaps in this imperfect conception of the spiritual state may have been the germ of David's fall. PSALM XVIII- cont. v. 25. Holy should be" gracious" phor continues. God spreads the or" merciful."" Blessed are the shield of salvation over the warrior, merciful, for they shall obtain sustains him in weariness, stoops to mercy." him graciously, so as to raise him up to greatness, and makes a way for him through the battle. vv. 25, 26 declare the truth that God shews Himself towards men as they show themselves to their neighbours and to Him- simply because no man can know God or have communion with Him without the spiritual preparation of likeness to Him. So( as the petition" Forgive us our trespasses teaches us) only the merciful can receive His mercy; only they who do His will in righteousness can discern His righteousness; only the" pure in heart can see God" in His holiness. So, on the other hand, the self- willed and perverse make His will to be to them what the Tempter represented it- hard, arbitrary, impracticable. "" 66 vv. 28-30, describe the twofold gift of God- light to see and strength to fight- for all who keep His way, even through trial as by fire, and still trust in Him. vv. 31-46. In this section of the Psalm there is again a change to a more enthusiastic sense of strength and victory, sensible of its own courage and skill, although as given by God, and even exulting over the vain struggles and prayers of the enemies. v. 31. Who hath any strength- properly," who is the Rock?" with manifest reference to the Song of Moses, through which this Name of God runs like a recurring keynote. ( See Deut. xxxii. 4, 15, 18, 30, 31.) vv. 32-34 draw the picture of the ideal warrior, strong, agile, skilful in arms, such as David was in his early days. v. 32. Maketh my way perfect- not in righteousness, but in unerring resolution. v. 34. A bow of steel properly, of " brass," the hardened bronze used before iron. Note in 2 Sam. i. 18, " David bade them teach Judah the use of the bow.' 66 v. 35. Loving correction should be graciousness." The idea in our version, though of profound spiritual truth, is alien from the genius of the passage. The warlike meta182 b vv. 37-46 describe vividly the proud career of the conqueror- pursuing, smiting, destroying, trampling down the enemies; exulting in their vain cries for help, and prayers to God; finally becoming a head over the nations, and drawing the heathen trembling out of their strongholds. It is a grand picture, but hardly the grandest, because it seems to want( as war generally must want) the touch of pity. See the examples of fierceness in David's character before and after this time( 1 Sam. xxv. 13-22; 2 Sam. xii. 26-31). vv. 45, 46 should probably be rendered" the children of the stranger shall make( or feign) submission to me; they shall fade away, and come trembling out of their strongholds." The picture is of a pretended allegiance, turned by chastisement to real abjectness of submission. Note, in 2 Sam.*., xii. 26-31, the rebellion of the Ammonites with the aid of Syria, its complete overthrow and cruel punishment. vv. 47-51 end the Psalm by a recurrence to the opening thanksgiving; but, in evident connection with the victory over the strangers described in the previous section, lay stress on the proclamation of the glory of the Lord to the heathen through the greatness of His Anointed. How this was fulfilled in David, and still more in Solomon, the history tells us.( See 1 Kings v. 3-9; viii. 41-43; x. 24.) But the application of the verse by St. Paul ( Rom. xv. 9) shews that in this point, as in others, they were but the types of the true Messiah and of His universal Kingdom over the Gentiles. "" v. 51. Unto David His Anointed and to his seed for evermore. The mention by David of his own name is unique in this passage, and is probably explained by the manifest reference to the great promise of Nathan," the sure mercies of David" ( 2 Sam. vii. 12-17). PSALM XIX. This Psalm- undoubtedly a" Psalm of David," and apparently, by the allusion in vv. 5, 6, a Morning Hymn, as Ps. viii. an Evening Hymnsuggested by the contemplation of the heavens- contains not only a magnificent meditation on the glory of God the Creator of the universe as witnessed to by them, but a significant contrast between this vague, though sublime manifestation of His majesty, and the clear revelation, through the Law, of the Will and so of the moral Nature Jehovah, as God in covenant with man. The abruptness of the transition from the one to the other( in v. 7) is itself full of spiritual significance; in the one the Psalmist seems to lose himself before God's Infinity( exactly as in Ps. viii. 3, 4), and so turns eagerly to that in which he finds God as his own God, and therefore finds himself again. The divisions are clear;( a) in vv. 1-6, a meditation on the physical glory of the heavens;( b) in vv. 7-11, a meditation on the moral glory of the Law;( e) finally( in vv. 12-15), a prayer to be kept from sin, and made acceptable to God. vv. 1-4. The idea of this medita-| mer is simpler, and more suitable to tion, with all its fervour, has yet the context. a philosophic accuracy of thought. The heavens declare, not God's Will or His Nature, but simply the Omnipotence and the Wisdom of Design of the great First Cause. It is of these, and these only, that" day unto day uttereth speech, night unto night showeth knowledge. For in this witness" there is no definite speech or language;" nay( for so apparently should verse 3 be rendered) " their very voices are not heard,' clearly and unmistakeably, except by those who are otherwise taught to hear. Yet" their music is gone out unto all lands, and their witness to the ends of the world." It would be impossible to express more clearly what the witness of Nature can, and what it cannot, teach. It is real, continuous, universal; but inarticulate and indefinite- needing, and receiving, confirmation from God's Word. So, in an often quoted passage, Bacon says, Thy creatures have been my book, but Thy Word I have sought Thee in the courts, fields, and gardens; I have found Thee in Thy temple." 66 much more. line," and this may be either" their v. 4. Their sound- properly," their their string" or music. The latter of influence, or appointed sphere' gives far the more poetic sense; their music is a song without words." 183 66 vv. 5, 6. This emphatic stress on the Sun, and the Sun only, seems to show that the Psalm was written in the early morning, when the Eastern Sun was just rising; first, in the bright joyousness of morning, then in the growth of gigantic and terrible power, up to the unsparing and ubiquitous heat of noonday. The Sun, as the centre of force and the fosterer of all life, is to all idolatry the great visible God, to true religion the emblem and minister of the" Sun of Righteousness." vv. 7-9. This meditation on the revealed Will of Jehovah has, in brief, almost the exhaustive completeness of Psalm cxix. It is first ( a) described by the general name of the Law," and stress is laid on its perfection, as able to" restore" the soul, bringing it back from error and wandering; then( b) it is called ( as the Decalogue in Ex. xxv. 16) v. 3. But their voices,& c. Our version, which is that of the LXX. and Vulgate, is almost certainly inaccurate. Two renderings seem possible" the testimony of Jehovah," the -( a)" Their voices are not heard," witness of what He is, which gives i.e. distinctly and articulately; or to the simple" wisdom"-that is, ( b)" That is no speech nor lan- the key to the meaning of life; guage, whose voice is not heard; thirdly( c), passing from this genethat is, their speech is not hidden, rality, its special" statutes" and but known to all. Of these the for- commandments are described, as in Day 3. hand also shall hold me up, and thy loving correction shall make me great. 36 Thou shalt make room enough under me for to go: that my footsteps shall not slide. 37 I will follow upon mine enemies, and overtake them: neither will I turn again till I have destroyed them. 38 I will smite them, that they shall not be able to stand: but fall under my feet. 39 Thou hast girded me with strength unto the battle: thou shalt throw down mine enemies under me. THE PSALMS. 40 Thou hast made mine enemies also to turn their backs upon me and I shall destroy them that hate me. 41 They shall cry, but there shall be none to help them: yea, even unto the Lord shall they cry, but he shall not hear them. 42 I will beat them as small as the dust before the wind: I will cast them out as the clay in the streets. 43 Thou shalt deliver me from the strivings of the people and DAY 4. Morning PSALM 19. Coeli enarrant. of God: and the firmament sheweth his handy- work. 2 One day telleth another and one night certifieth another. 3 There is neither speech nor language but their voices are heard among them. 4 Their sound is gone out into all lands and their words into the ends of the world. Day 3. thou shalt make me the head of the heathen. 5 In them hath he set a tabernacle for the sun: which cometh forth as a bridegroom out of his chamber, and rejoiceth as a giant to run his course. 44 A people whom I have not known: shall serve me. 45 As soon as they hear of me, they shall obey me: but the strange children shall dissemble with me. 46 The strange children shall fail and be afraid out of their prisons. 47 The Lord liveth, and blessed be my strong helper and praised be the God of my salvation. 48 Even the God that seeth that I be avenged: and subdueth the people unto me. 49 It is he that delivereth me from my cruel enemies, and setteth me up above mine adversaries thou shalt rid me from the wicked man. 50 For this cause will I give thanks unto thee, O Lord, among the Gentiles and sing praises unto thy Name. 51 Great prosperity giveth he unto his King and sheweth loving- kindness unto David his Anointed, and unto his seed for evermore. Prayer. 7 The law of the Lord is an undefiled law, converting the soul: and giveth wisdom unto the simple. 8 The statutes of the Lord are right, and rejoice the heart: the commandment of the Lord is pure, and giveth light unto the eyes. 9 The fear of the Lord is clean, and endureth for ever: the judgments of the Lord are true, and righteous altogether. 10 More to be desired are they than gold, yea, than much fine gold sweeter also than honey, and the honey- comb. 11 Moreover, by them is thy 6 It goeth forth from the utter- servant taught and in keeping most part of the heaven, and run- of them there is great reward. neth about unto the end of it again and there is nothing hid from the heat thereof. 12 Who can tell how oft he offendeth: O cleanse thou me from my secret faults. 183 PSALM XIX- cont. 66 66 their concrete form," right and expression of love, and therefore the rejoicing the heart," which leaps up characteristic of true spirituality. to receive in them the elear definitions of its indefinite sense of right; and in their essential principles as pure," and therefore, because they reflect God's Nature, able to enlighten the eyes to see God;" next( d) the fear of God thus revealed to man, the godly fear of reverence, is" clean"-a power able to cleanse the soul, and that" for ever;" lastly( e) the" judgments" of God, fulfilling His Law and justifying this godly fear, are" righteous altogether," bringing that perfect retribution on good and evil, in the foresight of which alone our souls can have rest. v. 10. The pure delight in God's commandments( comp. Ps. cxix. 72, 127), as distinct from the sense of enlightenment and hope of reward spoken of in the next verse, is the the mark of a deeper and humbler vv. 12, 13. In this Psalm there is self- knowledge. The contemplation of God awakens the consciousness of imperfection and sin( comp. Job xlii. 5, 6)-wrought out far more fully than in the previous Psalm( v. 23), into the twofold prayer to be cleansed from unconscious sins of frailty and to be kept from the presumptuous sins of wilfulness. v. 1. The juxtaposition of the names" Jehovah" and" God of Jacob"( as in Ex. iii. 6, 14; 1 Kings xviii. 36) is significant. Jehovahthe Eternal Absolute Being is yeti in His special covenant the God of Israel. v. 15. My Strength( properly sense of sin adds to the grace of Rock") and my Redeemer. This God, as" the Rock" on which to rest, the thought of him as 66" the Redeemer" delivering man out of the self- chosen bondage of sin, as He delivered Israel out of the bondage of Egypt( see Ex. xv. 13; Ps. lxxvii. 15; Is. lxiii. 9). PSALM XX. This Psalm, called in the heading" A Psalm of David," belongs in all probability to David's time, though it seems doubtful whether it was composed by him or for him. It is a prayer for victory on the eve of a war, as Ps. xxi. is a thanksgiving for victory granted. The Syriac version in the heading expressly refers it to the war with the Ammonites and Syrians, with which the marked reference in v. 7 to" the chariots and horses" of the enemy well corresponds( see 2 Sam. viii, 4; x. 18). >> v. 2. This verse plainly indicates the time of David when the" sanctuary was in" Zion." The king is evidently offering his sacrifice there; the prayer is that from that sanctuary the blessing of" Him that 183 a 66 The Psalm is evidently liturgical. In vv. 1-5 we have( a) the prayer of the people for their king before the sanctuary at the moment of sacrifice; to which( b) succeeds the utterance of confidence in the answer to that prayer by the king himself or by the High Priest( v. 6); and the whole ends( vv. 7-9) with an acceptance of that confidence by the people and a reiteration of their first prayer. Both Psalms have been considered Messianic both by Jewish and Christian interpreters; but they are evidently Messianic only so far as the victorious royalty of David was typical of the triumphant kingdom of the true Messiah. dwelleth between the cherubim" may follow him and his army. Compare the prayer of Solomon( 1 Kings viii. 44, 45). 66 v. 3. Thy offerings- properly, the meat offering," especially called a memorial( Lev. ii. 1, 2), which accompanied the burnt sacrifice. v. 4. Thy heart's desire. Evidently the king after sacrifice is engaged in silent prayer. The people ask that, whatever his petition may be, it may be granted. PSALM XX- cont. v.5. Thy salvation- probably," the to" we" rather suggests that here salvation granted to thee( the the people, catching the enthusiasm king); triumph is in the original of his faith, already anticipate the set up our banners." victory they had prayed for; they see the chariots and horses overthrown in ruin, while those who " make mention of the Name of the Lord" tower over them in triumph. v. 6 is the utterance of a single voice after the chorus of prayer, in all probability of the King himself. He lifts his head from prayer. and the certainty that the Lord hears him, as His anointed servant, and will save him, flashes upon his mind. It is characteristic that, while the people pray for help" out of the sanctuary" on earth, he raises his thought to the" holy heaven." God's true dwelling place, as Solomon does again and again in his prayer ( 1 Kings viii.). vv. 7, 8 may be assigned also to the king. But the change from" I" PSALM XXI. This Psalm is closely connected with the preceding in date and authorship- a hymn of triumph over the victory there prayed for. The phrase in v. 2, " Thou hast given him his heart's desire" obviously corresponds to the" Grant thee thy heart's desire" of Ps. xx. 4. The allusions moreover in vv. 3, 9 suit well with the history of the same Ammonitish v. 9. Save, Lord,& c. Probably the correct rendering is that of the LXX. and Vulgate," O Lord, save the king! May He hear us, when we cry unto Him;" used as the second Versicle after the Lord's Prayer in our Morning Service, and the original of our God save the King!" The words" of heaven" in our version are not in the original. The verse is the repetition in broad generality of the special prayers for the king already uttered. war. Like Ps. xx. it shows clearly its liturgical form. It opens( a) with a triumphant thanksgiving of the people for their king( vv. 1-8); it then( b) turns to address to the king himself the expression of confidence in the continuance of his victory( vv. 9-12); and ends( c) with a reiteration of prayer and praise to the Lord Jehovah( v. 13). v. 1. Shall rejoice. In this verse,| like the" O king, live for ever," of and in vv. 3, 5, 6, 7, the verbs are Eastern courtiership. But, in the better rendered in the present tense. case of David's kingdom, we know It is for present joy that the people that its earthly perpetuity was but thank God. a type and earnest of the kingdom which is literally for ever and ever ( see Daniel vii. 14); in which alone is literally" everlasting felicity,' because in it alone is the joy of God's countenance unveiled and full. v. 3. Prevent him, i.e. anticipate his prayer, giving more than he desires or deserves.' Crown of pure gold. It is difficult not to refer this literally to the con. quest of Rabbah( 2 Sam. xii. 30), when the splendid crown of the king of Ammon was solemnly" set on David's head." Similarly the next phrase," he asked life of thee,"& c., may refer to the critical time of suffering, and perhaps sickness, through which David passed at the time of his great sin. v. 4. For ever and ever. The expression itself is simply hyperbolical, 183 b v. 7. In this verse is expressed ( as so often in prophecy) the true characteristic of Jewish royalty, as distinguished from the ordinary Eastern despotism- that the king is but the minister and vicegerent of Jehovah, great in majesty and power, precisely in proportion to his trust in Him. To forget this was idolatry. * 05 PSALM XXI- cont. v. 9. Like a fiery oven. Here again| treachery in rébellion, referred to we cannot but see a literal allusion in v. 11. to the cruel penalty," in the brickkiln," or furnace, inflicted upon the conquered inhabitants of Rabbah ( 2 Sam. xii. 31); excused perhaps, and in the eyes of the people justified, by some special obstinacy and v. 13. In Thine own strength. The words are emphatic. All power is of the Lord alone; He therefore alone can be absolutely exalted in praise. PSALM XXII. In the heading this also is" A Psalm of David"" upon dijeleth Shahar," i.e." the hind of the dawn." This latter phrase probably denotes the tune to which it was to be sung, although some interpreters have traced in it metaphorical allusion to the substance of the Psalm. The beauty of style and pathetic force of idea thoroughly accord with the ascription to David; the only reason against accepting this ascription is the difficulty of discovering any time in David's life to which the imagery of the Psalm can be with any degree of probability referred- a difficulty which cannot be met by the supposition that the Psalmist describes no experience of his own( although he professes to do so in every line), and simply projects his thought unto a prophetic picture of One to come. The prophecy of the Psalms( see Introduction, sect. v.) is in its nature typical. No one who reads the Psalm- even without consideration of Our Lord's own utterance of the first verse in the central agony of the Passion( Matt. xxvii. 46), and of the express references of verse 18 to Him in Matt. xxvii. 35; John xix. 24- can fail to see in it an extraordinary vivid and detailed prefiguring of the Crucifixion, which was realized in it and in it alone; while of the triumphant close it is even more clear that it can be adequately fulfilled only in the eternal and universal kingdom of the Messiah. But to suppose that the language is not in some way expressive of the anguish and hope of the Psalmist is to misunderstand its whole character, and to explain away its intense reality. He was, and possibly he felt himself to be, the imperfect type of the great future Suffering and Triumph which were to " bless all the families of the earth." Hence the difficulty of ascribing the Psalm to David must remain acknowledged. Some, accordingly, have referred it to later authors, to Jeremiah, to some unknown sufferer in the Captivity. But in our ignorance of ever part of the life of David it may be doubted whether this difficulty should weigh against the external and internal evidence to be found on the other side. By whomsoever written, the Psalm- corresponding from within to the picture of the great Sufferer drawn in Isaiah liii. from without- is, indeed, rightly used on GooD FRIDAY as the great Psalm of the Passion. Its prophetic representation of Calvary cannot be ignored, and cannot, except by the foresight of supernatural inspiration, be accounted for. It is( a) a complaint of agonized suffering and desolation before God- a sorrow like no other sorrow( vv. 1-8);( b) a prayer of intense supplication for God's deliverance in the sense of overwhelming cruelty and absolute helplessness( vv. 9-21);( c) a sudden burst of thanksgiving, in anticipation of that deliverance, and of the drawing through it of all nations to God ( vv. 22-32). 184 Day 4. 13 Keep thy servant also from presumptuous sins, lest they get the dominion over me so shall I be undefiled, and innocent from the great offence. THE PSALMS. 14 Let the words of my mouth, and the meditation of my heart be alway acceptable in thy sight, 15 O Lord my strength, and my redeemer. PSALM 20. THE Exaudiat te Dominus. HE Lord hear thee in the day of trouble: the Name of the God of Jacob defend thee; 2 Send thee help from the sanctuary: and strengthen thee out of Sion; 3 Remember all thy offerings: and accept thy burnt- sacrifice; 4 Grant thee thy heart's desire: and fulfil all thy mind. 5 We will rejoice in thy salvation, and triumph in the Name of the Lord our God: the Lord perform all thy petitions. 6 Now know I, that the Lord helpeth his Anointed, and will hear him from his holy heaven: even with the wholesome strength of his right hand. 7 Some put their trust in chariots, and some in horses: but we will remember the Name of the Lord our God. 8 They are brought down, and fallen but we are risen, and stand upright. 9 Save, Lord, and hear us, O King of heaven: when we call upon thee. PSALM 21. Domine, in virtute tua. THE King shall rejoice in thy strength, DAY 4. PSALM 22. Deus, Deus meus. Y God, Mme; why hast thou forsaken Day 4. ing glad shall he be of thy salvation. me and art so far from my health, and from the words of my complaint? 2 O my God, I cry in the day2 Thou hast given him his heart's desire and hast not denied him the request of his lips. 3 For thou shalt prevent him with the blessings of goodness: and shalt set a crown of pure gold upon his head. 4 He asked life of thee, and thou gavest him a long life: even for ever and ever. 5 His honour is great in thy salvation glory and great worship shalt thou lay upon him. 6 For thou shalt give him everlasting felicity and make him glad with the joy of thy countenance. 7 And why? because the King putteth his trust in the Lord: and in the mercy of the most Highest he shall not miscarry. 8 All thine enemies shall feel thy hand: thy right hand shall find out them that hate thee. 9 Thou shalt make them like a fiery oven in time of thy wrath: the Lord shall destroy them in his displeasure, and the fire shall consume them. Evening Praper. 10 Their fruit shalt thou root out of the earth and their seed from among the children of men. 11 For they intended mischief against thee: and imagined such a device as they are not able to perform. 12 Therefore shalt thou put them to flight and the strings of thy bow shalt thou make ready against the face of them. 13 Be thou exalted, Lord, in thine own strength: so will we praise power. time, but thou hearest not: and in the night- season also I take no rest. 3 And thou continuest holy: O thou worship of Israel. 4 Our fathers hoped in thee: they trusted in thee, and thou didst deliver them. 5 They called upon thee, and 184 PSALM XXII- cont. v.1. My God, why hast Thou forsaken| in quieter times, God will not be far me. In this cry there is a deep spirit- from him. Already the terrible idea ual beauty of self- contradiction. He that God had forsaken him is passing who seems to have" forsaken me" away. is" my God" still. Such is the experience in measure even of the dark hour of the struggling saint. So far as he is in sin, he is forsaken; so far vv. 12, 13, 16. Each image in these verses is distinct. The brutal cruelty of his enemies is likened now to the as he clings to the Divine righteous- fierce violence of the bulls of Bashan, ness, God is his God still. When Our now to the ravening thirst of the lion Lord Himself chose these words, as of the dog. for blood, now to the greedy ferocity the expression of the mysterious agony of spiritual darkness, in which He bore our sin for us, He must surely have entered into the fulness of that twofold experience; nor can the cry of desolation, which opens the Psalm, have been even for a moment dissociated in thought from its triumphant close. v.3.0 thou worship,& c.- properly, " O thou that dwellest in the praises of Israel," i.e. art enthroned in the hearts of Thy people. The Psalmist expresses a pathetic faith in the righteousness of God, though it seems to fail him, and of the continuance of His covenant with Israel, though he seems cut off from its blessings, unlike his fathers in the time of their distress. vv. 17, 18. Still more striking, if possible, is the coincidence in these verses. The rendering" they pierced my hands and my feet," which is that of almost all the ancient versions, and of some Hebrew MSS., varying from the present Masoretic v. 6. A worm, to be trampled upon text, is infinitely the best. In fact by every careless foot( see Job xxv. it, or the variant renderings" they 6; Is. xli. 14). Compare the descrip- bound,"" they wounded," alone can tion in Isaiah liii. 2, 3, 7 of the" despised and rejected of men." Lord be said to suit the passage. For the Masoretic text as now read," they surrounded, like a lion, my hands v. 8. He trusted in God. This is the and feet," is forced and absurdly inreading of the LXX. and Vulgate, congruous, and could have been sugquoted in Matt. xxvii. 43. The gested only by a desire to evade the original seems to be, Cast it force of this passage. Certainly that ( literally" roll it")" upon the force is great. It depicts the pierc( comp. Ps. xxxvii. 5), a ing of the limbs, the exposure of the taunting quotation of the sufferer's strained body, the cruel gaze of men, own pious wish, in ironical recom- the dividing the garments, as of a mendation to try its efficacy now. malefactor, and even the detail- as There is something terribly strikingit would have seemed the chance in the infatuation, by which the detail- of the casting lots for the chief priests fell into the use of seamless vesture. these familiar words of taunt- thus indirectly confessing the Sufferer on Calvary to be the righteous Sufferer of this Messianic Psalm. 66 66 vv. 9, 10. The Psalmist here takes up this taunt of his enemies, pleading how, from his mother's womb, he had cast himself on the Lord as indeed his God, and found rest in Him; and praying that now, in the crisis of agony and helplessness, as 185 vv. 14, 15 describe with all the vividness of eyewitness the pangs of such a death, as the death of the Cross- the faintness, in which the blood seems turned to water; the straining, even to dislocation, of the limbs; the failure of the heart, the parching thirst of the" strength dried up" by fever and exposure, and the gradual sinking into the " dust of death." It must have passed beyond any experience of the Psalmist." vv. 19-21 are the final cry of the intensest suffering, agonized with pain, but now unvexed by doubt. In the words" Thou hast heard me ( which should probably be separated from the rest) is marked the instantaneous change to thankful confidence and peace- like the transition on the Cross to the" It is finished," and" Father, into Thy hands I com mend my spirit." THE PSALMS. Day 4. were holpen: they put their trust in thee, and were not confounded. 6 But as for me, I am a worm, and no man: a very scorn of men, and the out- cast of the people. 7 All they that see me laugh me to scorn: they shoot out their lips, and shake their heads, saying, 8 He trusted in God, that he would deliver him: let him deliver him, if he will have him. 9 But thou art he that took me out of my mother's womb: thou wast my hope, when I hanged yet upon my mother's breasts. 10 I have been left unto thee ever since I was born: thou art my God even from my mother's womb. 11 O go not from me, for trouble is hard at hand and there is none to help me. 12 Many oxen are come about me fat bulls of Basan close me in on every side. 13 They gape upon me with their mouths: as it were a ramping and a roaring lion. 14 I am poured out like water, and all my bones are out of joint: my heart also in the midst of my body is even like melting wax. 15 My strength is dried up like a potsherd, and my tongue cleaveth to my gums: and thou shalt bring me into the dust of death. 16 For many dogs are come about me and the council of the wicked layeth siege against me. 17 They pierced my hands and my feet; I may tell all my bones: they stand staring and looking upon me. 18 They part my garments among them and cast lots upon my vesture. 19 But be not thou far from me, O Lord thou art my succour, haste thee to help me. 20 Deliver my soul from the sword: my darling from the power of the dog. 21 Save me from the lion's mouth thou hast heard me also from among the horns of the unicorns. 22 I will declare thy Name unto Day 4. my brethren in the midst of the congregation will I praise thee. 23 O praise the Lord, ye that fear him: magnify him, all ye of the seed of Jacob, and fear him, all ye seed of Israel; 24 For he hath not despised, nor abhorred, the low estate of the poor: he hath not hid his face from him, but when he called unto him he heard him. 25 My praise is of thee in the great congregation: my vows will I perform in the sight of them that fear him. 26 The poor shall eat, and be satisfied: they that seek after the Lord shall praise him; your heart shall live for ever. 27 All the ends of the world shall remember themselves, and be turned unto the Lord and all the kindreds of the nations shall worship before him. For the kingdom is the Lord's: and he is the Governour among the people. 29 All such as be fat upon earth: have eaten, and worshipped. 30 All they that go down into the dust shall kneel before him: and no man hath quickened his own soul. 31 My seed shall serve him: they shall be counted unto the Lord for a generation. 32 They shall come, and the heavens shall declare his righteousness unto a people that shall be born, whom the Lord hath made. PSALM 23. Dominus regit me. is: therefore can I lack nothing. 2 He shall feed me in a green pasture and lead me forth beside the waters of comfort. 3 He shall convert my soul: and bring me forth in the paths of righteousness, for his Name's sake. 4 Yea, though I walk through the valley of the shadow of death, I will fear no evil: for thou art with me; thy rod and thy staff comfort me. 5 Thou shalt prepare a table 185 PSALM XXII- cont. v. 20. My darling- literally," my| from the type to the Antitype- to only one"-is here( as in Ps. xxxv. 17) applied to the soul, man's" eternal jewel." our own Eucharistic feast on the great Sacrifice once offered, which he that eateth shall indeed" live for ever"( John vi. 53-58). v. 21. Unicorns. Here, as in Job xxxix. 9, the" bisons" or" buffalos," corresponding to" the bulls of Basan" of v. 12. vv. 22-31. In the triumphant close of this Psalm it is especially notable, as bearing on its ultimate application, that the Sufferer dwells on his triumph and deliverance, not as touching himself, but as bringing knowledge of God and salvation, first to the" great congregation" of Israel, then to" all the ends of the earth." To One alone can this be applied in any fulness of meaning: to Him it is expressly applied in Heb. ii. 12. v. 25. Of Thee- properly," from Thee," by Thy inspiration; as in Ps. li. 15, Thou shalt open my lips, O Lord, and my mouth shall show forth Thy praise." My vows will I perform, that is, I will offer the thank offering vowed in the time of trouble( comp. lxvi. 1315). The flesh of this offering was, by the" law of the peace offering," to be eaten by all who were clean ( see Lev. vii. 11-21). Hence it is added the poor( that is, as in A.V., " the meek") shall" eat and be satisfied" and praise the Lord, and " their heart shall live for ever." Again, it is impossible not to look vv. 27-29. This knowledge of the Lord, and this partaking of the spiritual feast, are to be open to " all the ends of the world"-alike to" all the fat ones" of earthly prosperity, and to all who are" sinking to the dust in weakness." For 66 no man can keep alive"( see A.V.) " his own soul." One only" has life in Himself;" to all others He is" the Life," and has expressly declared, " He that eateth me shall live by me"( John v. 26; xi. 25, 26; xiv. 6; vi. 57). 185 a vv. 31, 32. These last verses should be rendered" A seed shall serve Him; It shall be told of the Lord to the( next) generation: They shall come and declare His righteousness To the people yet to be born, that He hath done it." They speak of" a seed never to pass away, telling of the Lord, and of the salvation which He has wrought from generation to generation( comp. Ps. lxxviii. 3-6). The connection shows that this seed is not Israel only, but those who are gathered from all the ends of the earth in the universal kingdom promised to the Son of David. PSALM XXIII. This, the simplest and loveliest of Psalms, is undoubtedly a" Psalm of David."-full certainly of the recollections of his old shepherd- days, whether written then, or( as is more generally thought) in later times, perhaps when the flight from Absalom had brought him back to the old scenes and old associations of the wilderness of Judah. To this latter time" the preparation of the table against them that trouble me"( comp. 2 Sam. vii. 2729), the passing" through the valley of the shadow of death"( 2 Sam. xvii. 1-22), and the yearning for" the House of the Lord," would more appropriately belong. Of all Psalms none comes home with more depth of spiritual meaning to the Christian, who knows still better than David the Good Shepherd. v. 1. The Lord is my Shepherd. The| tion to Israel, instead of the tender image is most common in the Old personal application of this passage. Testament( see Ps. lxxviii. 52; 1xxx. In the New Testament the same 1; Is. xl. 11; lxiii. 11; Jer. xxii. 3, image is taken up of" God in 4; Ezek. xxxiv. 11-16), generally, Christ," but with the all- important however, with a collective applica- addition, " The Good Shepherd PSALM XXIII- cont. giveth His life for the sheep ( John x. 1-16; Heb. xiii. 20; 1 Pet. ii. 25; v. 4), "" Can I lack nothing. This is the first blessing of the Divine Shepherding -fulness both of the strengthening" of the green pasture, and the refreshing of the waters of comfort"-properly" quietness" or rest from the noonday heat. God gives not only life and strength, but peace and joy. v. 3. He shall convert- properly, " He restoreth." This is the second blessing, restoration either from weakness or wandering( Luke xv. 4-6), and guidance in the right way. He not only quickens and converts, but sustains and edifies. v. 4. I will fear no evil. This is the third and crowning blessing- salvation in the valley of the shadow of death," alike from fear and danger, by the nearer presence of God with us( comp. 2 Cor. v. 6-8; Phil. i. 23), by" His rod" to guide and chasten, by" His staff" to protect against the last enemy. v. 5. Thou shalt prepare,& c. Here the pastoral metaphor is broken, and this break is the strongest argument for referring the Psalm to the time when, by unexpected gift of God through His servants, corn, oil, and wine refreshed David and his servants fainting in the wilderness. To us, here as in Ps. xxii. 26, the application to the Eucharistic feast, given us by our Good Shepherd in the wilderness of life, is irresistible. vv. 1, 2( sung probably in full chorus) exalt the majesty of Jehovah as the Almighty Creator, first, of" the earth and its fulness," the realm of inanimate and animate Nature; then of" the world"-the 185 b v. 6. Thy lovingkindness,& c.- properly," Only goodness and mercy.' In spite of trouble and enmity, and the sense of God's chastisement, the Psalmist refuses to recognise anything in His life but God's goodness and mercy; and, recognizing these, desires in thankfulness to" dwell in the house of the Lord"-in thankful communion with Him- all" the length of days"( comp. 1 Thess. v. 16-18; Phil. iv, 6, 7). PSALM XXIV. This glorious" Psalm of David" is most clearly referred by its own character and subject to the solemn day when David, in the fulness of joy and triumph, brought the Ark to its place on Mount Zion, towering over the city so recently conquered from the Jebusites in the Name of the Lord ( 2 Sam. vi.; 1 Chr. xv.). The former portion( a), vv. 1-6, may have been sung on the way, describing( as in Ps. xv.) the glorious majesty of Jehovah, as the Creator of the world and the God of Israel, and the moral conditions of" ascending into the hill" of His Presence; the latter( b), vv.7-10- separated from this by the musical interlude(" Selah")-marks the time when the procession stood before the door of the new tabernacle erected for the Ark, demanding entrance for the Lord, and answered by the Priests from within. In fact the antiphonal character of the Psalm is marked throughout. ( Note the arrangement of the seven choirs of Levites recorded in 1 Chron. xv. 16-24.) By a natural application this has become one of the Psalms of ASCENSION DAY, commemorating the entrance of the King of Glory- His humiliation now having been laid aside- through the everlasting doors of Heaven to the Throne of His glorified Humanity at the right hand of God( Phil. ii. 9-11; Eph. i. 20-23). words" compass of" are not in the Hebrew- and the men" who dwell in it," the realm of His rational creatures. The lesson is the faith that He is no mere tutelary God, but, while He makes special cove PSALM XXIV- cont. nant with Israel, is yet the God of the whole earth. v. 2. He hath prepared,& c. See Gen. i. 9, 10; Ps. cxxxvi. 6. vv. 3, 4( clearly antiphonal in character). The question is asked by one voice( or chorus)," Who shall ascend?"& c. The answer given ( exactly as in Ps. xv.) expresses the moral conditions of communion with God- purity of outward life and purity of heart, especially as shown in sincerity before God and man ( see notes on Ps. xv.). vv. 5, 6( again in full chorus) declare that he shall receive not only blessing, but the gift of righteousness- the righteousness for which he has been described as striving. By the well- known spiritual paradox purity is at once the condition and the effect of" seeing God"( comp. Matt. v. 8 with 1 John iii. 2). v. 6. Seek Thy face, O Jacob. This rendering is certainly erroneous. As the text stands it must be translated," These are they that seek Thy face-( these are) Jacob," the true Israel. But this is very harsh; and probably the true reading is that of all the ancient versions," O God of Jacob." vv. 7, 9. Everlasting doors. In respect of the type, the" everlasting" is but a hyperbole, whether it looks back to the past or forward to the future. In the Antitype only it has its literal meaning. The King of Glory( like" the Lord of glory" in 1 Cor. ii. 8; James ii. 1) seems clearly to allude to the manifestation of the Shekinah- the cloud of the glory of the Lord, which had rested on the ancient Tabernacle at its inauguration( Ex. xl. 34, 35). vv. 8, 10. The Lord strong and mighty; the Lord of Hosts. These titles are not identical. In both there linger the idea of martial triumph over the sanctuary wrested from the heathen. But in the former God is viewed as alone the Conqueror," the Man of War"( as in the song at the Red Sea in Ex. xv. 3); in the latter- the higher title, first found in 1 Sam. i. 11, and expressly noted in 2 Sam. vi. 2, as the Name of the God of Israel, and constantly used in the Psalms and the Prophetic Books- He is hailed as the King over" the hosts" or armies of all His rational creatures, both on Earth and in Heaven, working out His almighty will through their hands. PSALM XXV. This Psalm bears evident marks of connection with Ps. xxxiv. Not only is there much similarity in tone and substance between them; but both are acrostic, and, moreover, acrostic with the very same variations from strict acrosticism, in omitting the Hebrew letter Vau and adding a concluding verse beginning with Pe; although in this Psalm there is an additional irregularity in the omission of Koph and the repetition of Resch. Both are in the headings referred to David, and Ps. xxxiv. to a particular time in his early life. But the ascription is doubted by many; partly on account of the acrosticism, which, however, especially in irregular form, can be no conclusive argument( see notes on Ps. ix., X.), partly because of the calm, didactic beauty of the Psalm, which does not accord well with the style of the Psalms of David, especially those of his early life. Its various parts, by the effect of the alphabetical arrangement, naturally run into one another. It is a prayer throughout; but we may trace ( a), in vv. 1-3, a simple prayer of faith that they who trust in the Lord may not be ashamed;" next( b), in vv. 4-6, a more spiritual prayer for the grace of righteousness and the gift of pardon; thirdly( c), in vv. 7-10, an expression of the Psalmist's trust in God's willingness to grant these gifts, with prayer that they may be his; then( d), in vv. 11-17, a similar 186 Day 5. THE before me against them that trouble me thou hast anointed my head with oil, and my cup shall be full. Morning DAY 5. PSALMS. PSALM 24. Domini est terra. That therein is: the comearth is the Lord's, and all pass of the world, and they that dwell therein. 2 For he hath founded it upon the seas and prepared it upon the floods. 3 Who shall ascend into the hill of the Lord or who shall rise up in his holy place? 4 Even he that hath clean hands, and a pure heart and that hath not lift up his mind unto vanity. nor sworn to deceive his neighbour. 5 He shall receive the blessing from the Lord: and righteousness from the God of his salvation. 6 This is the generation of them that seek him even of them that seek thy face, O Jacob. 7 Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors and the King of glory shall come in. 8 Who is the King of glory: it is the Lord strong and mighty, even the Lord mighty in battle. 9 Lift up your heads, O ye gates, and be ye lift up, ye everlasting doors and the King of glory shall come in. 10 Who is the King of glory even the Lord of hosts, he is the King of glory. Day 5 6 But thy loving- kindness and mercy shall follow me all the days of my life and I will dwell in the house of the Lord for ever. 2 For all they that hope in thee shall not be ashamed: but such as transgress without a cause shall be put to confusion. Prayer. 3 Shew me thy ways, O Lord: and teach me thy paths. 4 Lead me forth in thy truth, and learn me for thou art the God of my salvation; in thee hath been my hope all the day long. 5 Call to remembrance, O Lord, thy tender mercies and thy loving- kindnesses, which have been ever of old. 6 O remember not the sins and offences of my youth: but according to thy mercy think thou upon me, O Lord, for thy goodness. 7 Gracious and righteous is the Lord therefore will he teach sinners in the way. 8 Them that are meek shall he guide in judgment and such as are gentle, them shall he learn his way. 9 All the paths of the Lord are mercy and truth unto such as keep his covenant, and his testimonies. 10 For thy Name's sake, O Lord: be merciful unto my sin, for it is great. 11 What man is he, that feareth the Lord: him shall he teach in the way that he shall choose. 12 His soul shall dwell at ease: and his seed shall inherit the land. 13 The secret of the Lord is among them that fear him: and he will shew them his covenant. 14 Mine eyes are ever looking unto the Lord: for he shall pluck my feet out of the net. 15 Turn thee unto me, and have PSALM 25. Ad te, Domine, levavi. UNTO thee, O Lord, will have mercy upon me: for I am desolate, and in misery. up my soul; my I put my trust in thee: O let me not be confounded, neither let mine enemies triumph over me. 16 The sorrows of my heart are enlarged: O bring thou me out of my troubles. 17 Look upon my adversity and misery and forgive me all my sin. 18 Consider mine enemies, how 186 PSALM XXV- cont. expression of trust in God's protection and blessing of the righteous, with prayer that he may enjoy it in his troubles; finally( e), in vv. 18-22, an entreaty that God will look on his own personal affliction and will also send deliverance to Israel. v. 2. Transgress- properly," are faithless" or" revolt from God. The sense is that they who wait in trust shall not wait in vain; they who faithlessly refuse to wait shall be brought to shame( comp. Is. xxviii. 16, quoted in Rom. ix. 33; 1 Pet. ii. 6). vv. 3-6. In these verses there is that which belongs to Christian experience, but is not always found in the Psalms- the profound sense that the knowledge and love of righteousness are God's gifts, not to be won by our own merit, but to be claimed from Him only through " His mercy and lovingkindness," which have been sure from the beginning. With this- deep but yet subordinate to the former- is associated the sense of our own frailty, expressing itself in prayer for forgiveness both of the past and the present. We ask that God will forget our sins( even" the sins of our youth," which we forget not), but that He will always remember us. vv. 7-11 express exactly what is implied in the preceding prayerthe faith that" all God's ways are mercy and truth," even to sinners, who are humble and who cling to His covenant; and then clench this by short ejaculatory prayer. vv. 12-16 similarly express faith in the gift of knowledge, blessing, secret communion with God, to those who fear Him, even in the midst of trouble; and end with a fuller and more pathetic prayer, uttered out of the midst of affliction. vv. 1-3. In this protestation of innocency- i.e. singleheartedness before God- there is a constant undercurrent of trust in the Lord," looking to His" mercy," as well as His truth,' which emphatically distinguishes it from Pharisaic selfrighteousness. The Psalmist lays his soul before God, to be tried through the very" reins and heart," 187 vv. 17-20. This prayer is taken up in the concluding section, evidently referring to some time of special trouble and persecution, through which the Psalmist trusts and waits. v. 21( like the corresponding verse of Ps. xxxiv.) is a kind of postscript, after the completion of the alphabetical arrangement possibly a liturgical addition- of prayer for the" redemption of Israel out of all his troubles"( comp. Ps. iii. 8; xiv. 11). PSALM XXVI. This Psalm, also traditionally ascribed to David, although it has many points of similarity with the preceding, yet, in its greater incisiveness and simplicity, and its sense of antagonism to the ungodly, suits far better with this ascription. It is clearly written in prospect of speedy approach to God in the Sanctuary, dwelling on the purification of heart, which is the only true preparation. It is first( a), in vv. 1-5, an appeal of the Psalmist to the all- seeing eye of God, to test and judge his innocency; next( b), in vv. 6-8, a declaration of his resolution to purify his soul in preparation for approach to the altar; thirdly( c), in vv. 9-11, a prayer for separation from the wicked; and lastly( a), v. 12, a thankful sense of deliverance and acceptance with God. not because he is conscious of freedom from sin and frailty, but because he knows that he has given himself to God, and so can trust to acceptance in His mercy. So in v. 11, immediately after the declaration," I will walk in my integrity," follows the prayer," O deliver me, and be merciful unto me;" like the cry." Lord, I believe; help Thou my unbelief." PSALMS. Day 5. 5 I have hated the congregation of the wicked and will not sit among the ungodly. 6 I will wash my hands in innocency, O Lord and so will I go to thine altar; Day 5. THE many they are: and they bear a tyrannous hate against me. 19 O keep my soul, and deliver me let me not be confounded, for I have put my trust in thee. 20 Let perfectness and righteous dealing wait upon me: for my hope hath been in thee. 21 Deliver Israel, O God: out of all his troubles. PSALM 26. Judica me, Domine. E thou my Judge, O Lord, for my trust hath been also in the Lord, therefore shall I not fall. 2 Examine me, O Lord, and prove me: try out my reins and my heart. 3 For thy loving- kindness is ever before mine eyes and I will walk in thy truth. 4 I have not dwelt with vain persons: neither will I have fellowship with the deceitful. DAY 5. PSALM 27. Dominus illuminatio. THE Lord is my light, and my salvation; whom then shall I fear the Lord is the strength of my life; of whom then shall I be afraid? 2 When the wicked, even mine enemies, and my foes, came upon me to eat up my flesh: they stumbled and fell. 7 That I may shew the voice of thanksgiving and tell of all thy wondrous works. 3 Though an host of men were laid against me, yet shall not my heart be afraid and though there rose up war against me, yet will I put my trust in him. 4 One thing have I desired of the Lord, which I will require: even that I may dwell in the house of the Lord all the days of my life, to behold the fair beauty of the Lord, and to visit his temple. 5 For in the time of trouble he shall hide me in his tabernacle: yea, in the secret place of his dwelling shall he hide me, and set me up upon a rock of stone. 6 And now shall he lift up mine 8 Lord, I have loved the habitation of thy house and the place where thine honour dwelleth. Evening Prayer. 90 shut not up my soul with the sinners: nor my life with the blood- thirsty; 10 In whose hands is wickedness and their right hand is full of gifts. 11 But as for me, I will walk innocently: 0 deliver me, and be merciful unto me. 12 My foot standeth right: I will praise the Lord in the congregations. head above mine enemies round about me. 7 Therefore will I offer in his dwelling an oblation with great gladness: I will sing, and speak praises unto the Lord. 8 Hearken unto my voice, 0 Lord, when I cry unto thee: have mercy upon me, and hear me. 9 My heart hath talked of thee, Seek ye my face: Thy face, Lord, will I seek. 10 0 hide not thou thy face from me: nor cast thy servant away in displeasure. 11 Thou hast been my succour: leave me not, neither forsake me, O God of my salvation. 12 When my father and my mother forsake me: the Lord taketh me up. 13 Teach me thy way, O Lord: and lead me in the right way, because of mine enemies. 14 Deliver me not over into the will of mine adversaries for there are false witnesses risen up against me, and such as speak wrong. 15 I should utterly have faint187 PSALM XXVI- cont. vv. 4, 5. There is a climax in this of each believer, takes up all these description, singularly true to ex- in their spiritual sense. He will perience of sin- first, unreality and wash his hands in innocency, by self- deception; then the deceit repentance; he will compass the of dissimulation towards others; altar in faith in God's mercy; he next, deliberate combination for will" sing and make melody in his evil doing; lastly, authoritative heart unto the Lord" in love. leadership in wickedness. Comp. Ps. i. 1. v. 6. I will wash,& c. This verse and the next are full of allusions to the ritual of sacrifice as carried out by the priests. First, we have the washing of the hands for purification, as ordered in Ex. xxx. 17-21; then the compassing"( for so it should be rendered)" the altar," evidently as a part of the sacrifice, perhaps for" the sprinkling of the blood round about the altar" described in Lev. iii. 2, 8, 13; then the song of thanksgiving and praise of the wondrous works of God, so often noticed as a part of the service of the priests and Levites. The Psalmist, in virtue of the true priesthood PSALM XXVII. This Psalm- also in the heading" A Psalm of David"-by its allusions ( in vv. 3, 11, 12) and similarities to other Psalms of the same period, may be probably assigned to the time of the rebellion of Absalom. v. 9. Shut not up- properly( as in A.V.)," Gather"-that is, number me not with the transgressors in the gathering of judgment( see Matt. xiii. 20). These transgressors are branded, as usual, with the double mark of bloodthirsty violence and fraud open to the bribes of corruption(" gifts"). The thought of these comes in as a jarring note in the music of simple devotion. Perhaps the Psalmist sees them around him in the courts of the Lord's House. The Psalmist is exiled from the House of the Lord, which he loves, yet he trusts soon to see it again in joy and triumph; a host is gathered against him and false witnesses slander him, yet he patiently waits upon the Lord's leisure. v. 1. My light and my salvation. In many Psalms the twofold blessing of light and salvation is acknowledged from God. But here the Lord is Himself the Light( comp. Mic. vii. 8; Ps. lxxxiv. 12) and the Salvation ( comp. Ex. xv. 2); just as in the New Testament God in Christ is " the Light"( John i. 7-9; 1 John i. 5), and is to us" wisdom and righteousness and sanctification and redemption"( 1 Cor. i. 30). v. 12. Standeth right- properly," on level ground," without fear of stumbling, either from frailty within or enmity without. For this the Psalmist praises, not himself, but the Lord. It has two distinct parts, passing into each other( as in Ps. xix., xxiv.) by an abrupt transition.( a) In vv. 1-7, there is a confident utterance of faith in the time of struggle, and hope of speedy victory;( b), in vv. 8-14, a change to earnest prayer, under the sense of desertion and enmity of men, clinging more closely to God. The conclusion( c), in vv. 15, 16, partakes of the character of both these elements. It is a cry of one almost fainting in trouble, yet sustained by" waiting upon the Lord." v. 4. Beauty- probably" graciousness and" favour." 23 187 a Temple. On this word see note on Ps. v. 7. The context here shows even more clearly that the place referred to is the" tent" or" tabernacle" of the Lord; which is said to be to the Psalmist as a" high rock" of refuge, possibly with some reference to its lofty position upon Mount Zion. v. 7. Therefore will I offer,& c. The Psalmist feels that absence from the Tabernacle does not cut him off from the communion with the Lord, his Light and Salvation. But this does not PSALM XXVII- cont. prevent his longing for the worship of God in His appointed place, as a real spiritual privilege. So in Ps. li. 17, 19, the sense of what is the true sacrifice of the troubled spirit does not interfere with the confidence in the acceptance of the sacrifice offered upon the altar. v. 8. Seek ye my Face. These are, of course, the words of the Lord Himself, repeated by His servant, as the encouragement and strength of faith, and answered by the glad declaration," Thy face, Lord, will I seek." v. 10. When my father,& c. Comp. Is. lix. 15," Can a woman forget her sucking child.... yea, they may forget, but I will not forget thee.' See also Is. lxvii. 16. There is no need to seek in the actual condition of the Psalmist any explanation of a phrase obviously proverbial. The love of the Lord to His people is constantly compared to the love of a father for his children( comp. Ps. cii. 13). Here it is declared how much the natural type falls short of the Antitype. v. 11. Right way- properly, as in Ps. xxvi. 12, the" even way," with no occasion of stumbling in it. v. 12. Speak wrong- rather( as in A.V.)," breathe out cruelty." Such men were Shimei and Ahithophel ( 2 Sam. xvi. 7, 8; xvii. 1-3). v. 13. I should utterly have fainted. These words are not in the Hebrew, which breaks off with striking abruptness," O, if I did not believe the land of the living!" and then to see the goodness of the Lord in adds," Tarry thou,"& c. Think no scorn- properly," be not silent( or" deaf") from me," i.e. " turn not from me in silence. The pit. The Sheôl or Hades of the unseen world. In the land of the living. See Ps, cxvi. 9, as opposed to the" pit" ( Sheol). The Psalmist is threatened with death; but he believes that God will save him from it, and bless him in this life- to which, as so often in the Old Testament, he clings as the known familiar place of God's blessing( comp. Ps. lxxxviii. 10-12; Is. xxxviii. 18, 19). PSALM XXVIII. This Psalm- called in the heading" A Psalm of David"-is like Ps. xxvi. in its mingled supplication and confidence, in its sense of the antagonism of the evil and their coming destruction, and in its love of the Sanctuary of the Lord. But, whereas Ps. xxvi. clearly implies a temporary separation from that Sanctuary, this seems in v. 2 rather to indicate an actual approach to it, and in v. 7 an answer, which fills the soul with joy. v. 2. Mercy seat- properly the innermost part or" oracle".( see 1 787 b v. 14. Our translation loses the emphatic repetition of the original, which( as in A.V.) runs thus," Wait upon the Lord, be of good courage .... Wait, I say, upon the Lord." The stress is on the wait;"" Though it tarry, wait for it"( Hab. ii. 1). The lesson is the lesson of patience, which experience and age should have learnt well. It contains three parts;( a), in vv. 1, 2, a cry to the Lord from one who lifts up his hands towards the Sanctuary;( b), in vv. 3-6, a prayer for separation from the wicked and from the ruin soon to fall upon them; ( c), in vv. 7--10, a burst of thanksgiving in certainty of prayer heard, and further prayer for God's people and His Anointed. v. 1. Strength- properly," Rock"| Kings vi. 5, 16, 19,& c.& c.). The ( as in Ps. xviii. 4; xix. 15; xxxi. 3, 4). phrase might be applicable to one far away, worshipping( like Daniel) " towards Jerusalem," as, indeed, it is used again and again in Solomon's prayer( 1 Kings viii. 22-61). But it rather seems to denote one present in the Tabernacle, and looking towards the veiled Presence of God in the Holy of Holies.. PSALM XXVIII- cont. vv. 3-6. The scope of the prayer| tion" to His anointed and His is mainly for distinction from the ungodly and from their fate. The longing for righteous retribution has here no touch of personal feeling; it is rather prophetic than maledictory. people, and the Good Shepherd feeding His sheep. It is difficult not to suppose it uttered after a pause on some manifestation of acceptance of prayer. v. 7. The sudden change to thankful and almost exulting confidence accumulates metaphors to describe the goodness of God. He is to the Psalmist himself" the Strength" of energy, and the" shield of protection, the Strength of Salva66 PSALM XXIX. This undoubted Psalm of David seems to belong in composition or recollection to his early shepherd days. It is a magnificent description of God's voice heard in the storm, in which every detail and every locality are vividly marked. From the sevenfold repetition of the" Voice of the Lord" has been finely called the" Psalm of the Seven Thunders." By the Jews it is used as a Psalm of the Feast of Pentecost, on which they commemorate the giving of the Law in the thunders of Sinai. Like Ps. viii., xix., it contemplates God in Nature, but here in Nature's convulsions, not its silent majesty. It opens( a), in vv. 1, 2, with an invitation to the worship of the God of Heaven; it passes on( b), in vv. 3-8, to depict the storm, its roar, its fury, its passing away;( c) it ends with an ascription of praise to Him, who is enthroned above the waterflood, a King for ever. v. 1. This verse, in which our version follows the LXX. and the Vulgate, should be rendered" Ascribe unto the Lord, ye sons of God( or of the mighty'), Ascribe unto the Lord glory and strength." Comp. Ps. xcvi. 7; 1 Chron. xvi. 28, 29. Sons of God. This phrase must denote the angels, as in Job i. 6; ii. 1; xxxviii. 7; the other interpretation, sons of the nighty ones," the princes of earth, is not unlike" the kindreds of the nations" in the parallel Ps. xcvi. 7. But the former interpretation infinitely better suits the context. The Psalmist looks up to the calmness of heaven, above the storm, and calls on the inhabitants of that heaven to worship the Lord. 66 v. 10. It is to be noted that the Psalmist at once turns the sense of acceptance to an occasion of prayer, not for himself individually, but for the people( with the king, the Lord's anointed), as being God's inheritance, His sheep, whom He feeds and bears onward for ever. v. 2. Holy worship- properly( as in A.V.)," in the beauty of holiness" ( comp. Ps. xcvi. 9); that is, in the beautiful vestments of the Sanctuary, in which the angels are conceived as arrayed- signifying, like 188 the wedding garment of Our Lord's Parable, the vesture of holiness, in which the soul must clothe itself before God by His own gift. storm. Our version misses the sense. vv. 3, 4 describe the gathering of the It should be( much as in A.V.)" The voice of the Lord is upon the waters; The God of glory thundereth; The Lord is upon many waters; The voice of the Lord in power; The voice of the Lord in majesty." 33 The" waters,'"" the many waters, are clearly the thunderclouds, the waters above the firmament( comp. Ps. civ. 3, 4). The Lord is enthroned upon the clouds; the voice of His thunder breathes power and majesty. vv. 5, 6. In these is grandly painted the burst of the full fury of the storm, shivering the cedars of Lebanon, making the great Lebanon itself and Sirion- the snowy Hermon, the highest peak of the Anti- Lebanon( see Deut. iii. 9)-to" leap like a young Day 5. ed: but that I believe verily to see the goodness of the Lord in the land of the living. THE PSALMS. 16 0 tarry thou the Lord's leisure be strong, and he shall comfort thine heart; and put thou thy trust in the Lord. PSALM 28. Ad te, Domine. NTO thee will I cry, O Lord my strength: think no scorn of me; lest, if thou make as though thou hearest not, I become like them that go down into the pit. UNT 2 Hear the voice of my humble petitions, when I cry unto thee: when I hold up my hands towards the mercy- seat of thy holy temple. 30 pluck me not away, neither destroy me with the ungodly and wicked doers which speak friendly to their neighbours, but imagine mischief in their hearts. 4 Reward them according to their deeds and according to the wickedness of their own inventions. 5 Recompense them after the work of their hands: pay them that they have deserved. 6 For they regard not in their mind the works of the Lord, nor the operation of his hands: therefore shall he break them down, and not build them up. 7 Praised be the Lord for he hath heard the voice of my humble petitions. 8 The Lord is my strength, and my shield; my heart hath trusted in him, and I am helped: therefore my heart danceth for joy, and in my song will I praise him." 9 The Lord is my strength: and DAY 6. I PSALM 30. Exaltabo te, Domine. WILL magnify thee, O Lord, for thou hast set me up: and not made my foes to triumph over me. 2 O Lord my God, I cried unto thee and thou hast healed me. 3 Thou, Lord, hast brought my Day 5. he is the wholesome defence of his Anointed. 10 0 save thy people, and give thy blessing unto thine inheritance: feed them, and set them up for ever. PSALM 29. Afferte Domino. Lord, 0 ye mighty, bring young rams unto the Lord ascribe unto the Lord worship and strength. 2 Give the Lord the honour due unto his Name: worship the Lord with holy worship. 3 It is the Lord, that commandeth the waters: it is the glorious God, that maketh the thunder. Morning Prayer. 4 It is the Lord, that ruleth the sea; the voice of the Lord is mighty in operation: the voice of the Lord is a glorious voice. 5 The voice of the Lord breaketh the cedar- trees: yea, the Lord breaketh the cedars of Libanus. 6 He maketh them also to skip like a calf Libanus also, and Sirion, like a young unicorn. 7 The voice of the Lord divideth the flames of fire; the voice of the Lord shaketh the wilderness: yea, the Lord shaketh the wilderness of Cades. 8 The voice of the Lord maketh the hinds to bring forth young, and discovereth the thick bushes: in his temple doth every man speak of his honour. 9 The Lord sitteth above the water- flood and the Lord remaineth a King for ever. 10 The Lord shall give strength unto his people the Lord shall give his people the blessing of peace. soul out of hell: thou hast kept my life from them that go down to the pit. 188 4 Sing praises unto the Lord, 0 ye saints of his and give thanks unto him for a remembrance of his holiness. 5 For his wrath endureth but the twinkling of an eye, and in his PSALM XXIX- cont. 35 unicorn(" antelope" or" bison,"| ing confession from all Nature of comp. Ps. cxiv. 4, 6), dividing( pro- the majesty of God. perly hewing out") the forked lightning. 66 v. 9. The first clause is," The Lord hath sat above the Flood," a word only used of the Deluge( in Gen. vi. xi.). It is best taken as a natural and striking reference, suggested by the storm, to the God who once destroyed the earth by the Flood, and promised never so to destroy it again. As then, so now," He sitteth above the waters a King for ever." v. 10. There is an exquisite beauty in the calmness of this promise of strength and peace, like the calm brightness of the evening, when the tempest has passed away. They who His people" need not fear, even in the wildest storm( comp. Ps. xlvi. 1-4). are vv. 8, 9 show the storm passing to the south to" the wilderness of Kadesh"( see Num. xiii. 26), there shaking the forest, making the hinds cast their young, and stripping the trees of their leaves(" discovering the thick bushes"). The comparative simplicity and homeliness of description clearly indicate a description of what was before the eyes. v.8. In this temple,& c. The true rendering is," In His Temple( clearly the Temple of the Universe) everything shouts His glory." The echoes of the storm are the answerPSALM XXX. This Psalm is described as" A Song at the Dedication of the House of David." This may be either his own house on Mount Zion( 2 Sam. v. 11, 12; vii. 1), or" the House" of the Lord, commonly supposed to be the site of the future Temple on Mount Moriah, of which David on dedicating it after the cessation of the plague said( 1 Chron. xxii. 1)," This is the House of the Lord." In favour of the former is the allusion to triumph over his enemies( v. 1); in favour of the latter the allusions to a proud prosperity rebuked, to a danger bringing him near to the gates of death, and to the change of the sackcloth of mourning( see 1 Chron. xxi. 16) into gladness; and also the traditional use of this Psalm by the Jews on the Feast of Dedication. On the whole the latter seems more probable. The Psalm falls into two parts;( a) the thanksgiving for deliverance and life( vv. 1-5);( b) the recital of his past self- confidence, its chastisement, and forgiveness( vv. 6-12). v. 1. Set me up- properly( as in A.V.)," lifted me up," implying deliverance out of trouble or danger. My foes,& c. If the Psalm be referred to the time after the numbering of the people, it is hard, in our ignorance of its exact date in David's reign, to know what foes are referred to. But in 2 Sam. xxiv. 13 it is implied that there were still enemies unconquered, before whom David might flee. v. 2. Healed me. The words are best taken literally of recovery from sickness. May David have been himself smitten by the pestilence, though " not to death?" v. 3. From them,& c.- that is, from being numbered with them who go 188 a down to the grave; such as David saw, with so much anguish, dying in thousands around him( 2 Sam. xxiv. 17). v. 4. For a remembrance- properly to the memorial of His Holiness, i.e. to the Name of the Lord( see Ex. iii. 15; Is. xxvi. 8). v. 5. Heaviness,& c. This verse should be rendered" Weeping may sojourn with us for a night, But with the morning comes a shout of joy." The metaphor is drawn from the weary nights of sickness, and the infinite relief of the dawn. Weeping is not man's true inheritance; it is a PSALM XXX- cont. stranger tarrying only a night; with| Lord;" our version is a kind of gloss, the appearance of the morning it is drawing out the true moral implied. swallowed up in the shout of the joy " which no man taketh from us.' v. 6. In my prosperity,& c. Nothing can describe better than these words the state of mind, which tempted David to number the people. Pride clok in the guise of a thankfulness- not perhaps insincere- to the Lord who" made his hill so strong;" but it was the pride of oversecurity still, taking for granted the continuance of God's favour, almost as a right. v. 8. Right humbly. The original is simply" made supplication to the an v. 10. Shall the dust,& c. There is almost exact parallel in Ps. lxxxviii. 10-12. Comp. also Ps. xxvii. 15; Is. xxxviii. 18, 19. The future life is not ignored or doubted, but it is too vague and shadowy to be what it is, or should be, to us- a place of even fuller manifestation of God's goodness and man's thanksgiving. v. 13. Every good man. This is a plain mistranslation. It should be, " That my glory might sing praise to Thee,"& c. My glory"( as in Ps. xvi. 9; lvii. 8) is" my soul." PSALM XXXI. This Psalm- the plaintive utterance of a sorrowful, though unshaken, faith- is traditionally ascribed to David; and, if written by him, must belong to one of the troubled periods of his life- the days of his early persecution or the rebellion of Absalom. The depth of sorrow and strong sense of sin and weakness pervading it would refer it rather to the latter time. The style, moreover, is less terse and incisive than in his earlier Psalms. Some critics have ascribed it to Jeremiah, on the ground of certain resemblances of tone and expression, which, however, are far from conclusive, and are balanced by other expressions manifestly inappropriate. It begins( a) in vv. 1-8 with the utterance of faith, commending the spirit in confidence to the God of Truth. Then( b) the tone suddenly changes to à plaintive key, dwelling( in vv. 9-18) with sorrowful emphasis on the greatness of his distress. Finally( c) this again clears up into a still stronger and brighter expression of faith and love of Him who loveth us( vv. 19-24). v. 6. Into Thy hands,& c. The Psalmist's words are originally a commendation of his" spirit"-not his life, but his soul- to God in the struggle of life; appealing to Him as a" Redeemer" from sin and sorrow ( see Ps. xix. 15), and as a" God of Truth who has promised to bless, and therefore" is faithful and just to fulfil His promise;" committing 188 b vv. 3, 4 are a singularly beautiful the keeping of the soul to Him, as unto example of the apparent self- contra- a faithful Creator"( 1 Pet. iv. 19). diction of prayer," Be thou to me a When Our Lord took them up on the rock of refuge... For thou art my Cross( Luke xxiii. 46) He consecrarock." We pray that God will shew ted them to a higher sense, in which Himself what yet we believe that He thousands of His followers have since is; that we may feel what in some used them- only, as in the case of sense we already know. The Cry of St. Stephen( Acts vii. 59), through faith in trial is mostly," Lord, I be- Him- commending the spirit to the lieve: help Thou my unbelief." Father, as in life, so in the awful " know in part," but would" know crisis of death, and in face of the even as we are known." unseen world which it opens to us. We v.7. Superstitious vanities, the false gods of the heathen, often called ** vanities" or unrealities( comp. Jon. ii. 8; Deut. xxxii. 21; 1 Kings xvi. 13, 26; Jer. ii. 5,& c.). v. 9. In a large room. See Ps. iv. 1; xviii. 19. vv. 10-15 describe a condition of bodily sickness and deep mental depression- assailed by enmity and slander, and conspiracy from without, and by consciousness of iniquity within- suiting well with the time of David's flight from Absalom. follows. v. 13. Among all mine enemies, but especially among my neighbours. This rendering, which appears rightly to represent the existing text, is certainly strange. Various corrections have been proposed- by transposing the" among my enemies" to the previous verse, or by reading" a burden to my neighbours," corresponding to the phrase a fear to my acquaintance"( see A.V.) which Perhaps, however, the words" to my neighbours exceedingly are an afterthought of the Psalmist, implying that his neighbours- those who had been his familiar intimates- had become his worst enemies. So it was with Ahithophel; so probably with many others. The whole is a vivid de scription of the falling away from what seemed a falling cause. By Absalom's usurpation David seemed already" dead and out of mind," a vessel once precious and now " broken." رو PSALM XXXI- cont. "" v. 17. My time. It should be" my times." The plural is significant of the appointed seasons of life's changes a time to weep and a time to laugh"-as all in God's hand, portioned out to us as we need them, and in each case to be patiently lived through in faith. vv. 21-23. The change of tone is, as usual, sudden; and when the dark hour passes, the concluding expression of faith is fuller and brighter than in the beginning. 189 v. 21. Prepared. It should be " wrought out." God's goodness is always laid up in secret; in due time it is wrought out before the eyes of men. v. 22. Comp. Ps. xxvii. 5. v. 23. In a strong city. The expression is clearly metaphoricalwhether suggested by any actual experience in the crisis of Absalom's rebellion we cannot tell. v. 24. When I made haste, or( as in A.V.)" in my haste"( comp. Ps. cxvi. 11). David's character was clearly, even in old age, impressible and impulsive. The thrill of momentary despair from such a soul as his was not a bar to the acceptance of its cry. vv. 26, 27. There is something specially beautiful in this turning of lesson to the saints of love, strength, his own experience into a general and hope( comp. 2 Cor. i. 4, where St. Paul uses the comfort which he had needed and felt to enable him to comfort others). Love is to come first; then," rooted and grounded in love," we shall be strong and established in heart;" lastly, out of present comfort will grow" hope in the Lord" for the future. PSALM XXXII. This Psalm- the second of the Penitential Psalms, used accordingly on ASH WEDNESDAY, as by the Jews on the great Day of Atonement- is clearly to be ascribed to David, and referred to the time of mingled penitence and thanksgiving, after he had received the assurance of forgiveness for his great sin, and of restoration to communion with God.( It thus represents a later phase of experience than Psalm li.) It is called Maschil- that is, either a Psalm of instruction( see v. 9), or a Psalm of high musical execution. It is divided into four sections by the interposed Selah.( a) In vv. 1-4 is the thanksgiving for forgiveness, contrasted with the description of the previous hopelessness of misery;( b), in v. 5, the record of his confession of sin and its acceptance;( c), in vv. 6, 7, the acknowledgment in this of the ground of confidence and even joy;( d), in vv. 8-11, the warning of the voice of God against further wandering, and the willing acceptance of it by the penitent soul. THE PSALMS. Day 6. pleasure is life: heaviness may endure for a night, but joy cometh in the morning. 6 And in my prosperity I said, I shall never be removed thou, Lord, of thy goodness hast made my hill so strong. Thou didst turn thy face from and I was troubled. me 8 Then cried I unto thee, O Lord and gat me to my Lord right humbly. 9 What profit is there in my blood: when I go down to the pit? 10 Shall the dust give thanks unto thee or shall it declare thy truth? 11 Hear, O Lord, and have mercy upon me: Lord, be thou my helper. 12 Thou hast turned my heaviness into joy: thou hast put off my sackcloth, and girded me with gladness. 13 Therefore shall every good man sing of thy praise without ceasing: 0 my God, I will give thanks unto thee for ever. Day 6. 9 Thou hast not shut me up into the hand of the enemy: but hast set my feet in a large room. 10 Have mercy upon me, O Lord, for I am in trouble and mine eye is consumed for very heaviness; yea, my soul and my body. 11 For my life is waxen old with heaviness and my years with mourning. 2 Bow down thine ear to me: make haste to deliver me. 3 And be thou my strong rock, and house of defence: that thou mayest save me. 4 For thou art my strong rock, and my castle: be thou also my guide, and lead me for thy Name's sake. 5 Draw me out of the net, that they have laid privily for me: for thou art my strength. 6 Into thy hands I commend my spirit for thou hast redeemed me, O Lord, thou God of truth. 7 I have hated them that hold of superstitious vanities and my trust hath been in the Lord. 8 I will be glad, and rejoice in thy mercy for thou hast considered my trouble, and hast known my soul in adversities. 12 My strength faileth me, because of mine iniquity and my bones are consumed. 13 I became a reproof among all mine enemies, but especially among my neighbours and they of mine acquaintance were afraid of me; and they that did see me without conveyed themselves from me. 14 I am clean forgotten, as a dead man out of mind: I am become like a broken vessel. 15 For I have heard the blas phemy of the multitude: and fear is on every side, while they conspire together against me, and take their counsel to take away my life. PSALM 31. In te, Domine, speravi. 16 But my hope hath been in IN thee, O Lord, have I put my thee, O Lord: I have said, Thou art my God. me never put confusion, deliver me in thy righteousness. 17 My time is in thy hand; deliver me from the hand of mine enemies and from them that persecute me. 18 Shew thy servant the light of thy countenance and save me for thy mercy's sake. 19 Let me not be confounded, O Lord, for I have called upon thee: let the ungodly be put to confusion, and be put to silence in the grave. 20 Let the lying lips be put to silence which cruelly, disdainfully, and despitefully, speak against the righteous. 21 0 how plentiful is thy goodness, which thou hast laid up for them that fear thee: and that thou hast prepared for them that put their trust in thee, even before the sons of men! 22 Thou shalt hide them privily by thine own presence from the 189 PSALM XXXII- cont. 66 waters, I will be with thee; and through the rivers, they shall not overflow thee." vv. 1. 2. In these verses are de-| danger and sorrow. Comp. Is. xliii. scribed three distinct aspects of sin 2, When thou walkest through the and of its forgiveness. First, it is transgression" of some definite commandment, and this is" forgiven," or properly" lifted up," and " taken away; then it is" sin," the general habit of wrong doing, and this is" covered" or" atoned for;" lastly, it is" iniquity" or inward defilement of soul, and this is" not imputed,' but forgiven by God's mercy. Under each of these it is God's free pardon of sin( or" justification") which is to be grasped by penitent faith; and in this sense the passage is quoted by St. Paulin Rom. iv. 6-8. v. 10. Lest they fall upon thee- probably," else they will not come nigh thee." The penitent is to be guided v. 3. While I kept silence, that need the coercion fit only for brute simply by God's eye; he is not to is, refused the confession of sin. beasts, without which they will reComplaining"( or literally" roar- fuse all service. As St. Paul exing") is not penitence; suffering, presses it, he is" not to be under even if it waste away, is not atone- law but under grace," freely accept66 ment. v. 5. I will,& c. It should be," I acknowledge." David is describing his past confession, followed( as in 2 Sam. xiii. 13) by the immediate gift of pardon, but evidently in itself the outcome of long internal anguish and struggle. v. 7. In a time,& c.- literally, in" a time of finding;" that is, either a time in which we find God," a time of acceptance,' or a time in which God finds us out, 66 a time of visitation." In the great waterfloods, that is, the" sea of troubles," the floods of vv. 9, 10 most probably represent the warning utterance of God; some take them to be the words of the abrupt. They evidently convey the Psalmist, but this seems forced and warning to the forgiven penitent, no more." Thy sins are forgiven, go and sin "" v. 2. Lute and instrument,& c. It should be" a ten- stringed lute ( see Ps. xcii. 3; exliv. 9). The two instruments( both stringed and played with the hand or quill) are ing God's service through love of Him who hath so loved us. PSALM XXXIII. This Psalm has no superscription, and contains no distinct evidence of authorship or date. Its regularity of construction and sustained unity of tone may be taken as indications of a late date. Probably it was subjoined to the previous Psalm( with which it is united in some MSS.) as a spécimen of the songs of deliverance" alluded to in v. 7. It was evidently intended for liturgical use, and accordingly its parallelism is very strongly marked. 190 v. 11. There is an instructive boldness in this exhortation to the righteous- evidently those who are justified by God- not only to put away hopeless sorrow, but to rejoice that they shall be kept from and shout for joy. It is not said sorrows which remain for the wickthe ed," but that even in sorrow, perhaps through sorrow," mercy shall compass them about." Note St. Paul's distinction( 2 Cor. vii. 9-11) between " godly sorrow" and" the sorrow of this world." It opens( a) with a call to praise God( vv. 1-3); then( b) it bases that call on the sense of His moral attributes of truth and mercy( vv. 4, 5), as manifested( e) in the creation of the universe( vv. 6-9),( d) and in the government of humanity, whether His own people or the heathen( vv. 10 -19); it ends with a prayer for His blessing on those who wait for and hope in Him( vv. 20-22). always distinguished and placed in connection. v.3. A new song for blessings" new every morning," and out of everrenewed thankfulness- the earnest THE PSALMS. Day 6. provoking of all men thou shalt keep them secretly in thy tabernacle from the strife of tongues. 23 Thanks be to the Lord: for he hath shewed me marvellous great kindness in a strong city. 24 And when I made haste, I said: I am cast out of the sight of thine eyes. 25 Nevertheless, thou heardest DAY 6. Evening PSALM 32. B Beati, quorum. LESSED is he whose unrighteousness is forgiven and whose sin is covered. 3 For while I held my tongue: my bones consumed away through my daily complaining. 4 For thy hand is heavy upon me day and night and my moisture is like the drought in summer. 5 I will acknowledge my sin unto thee and mine unrighteousness have I not hid. 6 I said, I will confess my sins unto the Lord and so thou forgavest the wickedness of my sin. 7 For this shall every one that is godly make his prayer unto thee, in a time when thou mayest be found: but in the great waterfloods they shall not come nigh aim. 8 Thou art a place to hide me in, thou shalt preserve me from trouble thou shalt compass me about with songs of deliverance. 9 I will inform thee, and teach thee in the way wherein thou shalt go and I will guide thee with mine eye. Day 6. the voice of my prayer: when I cried unto thee. 2 Blessed is the man unto whom the Lord imputeth no sin and in RE whose no 10 Be ye not like to horse and mule, which have no understanding: whose mouths must be held with bit and bridle, lest they fall upon thee. 11 Great plagues remain for the ungodly but whoso putteth his trust in the Lord, mercy embraceth him on every side. 26 O love the Lord, all ye his saints for the Lord preserveth them that are faithful, and plenteously rewardeth the proud doer. 27 Be strong, and he shall establish your heart: all ye that put your trust in the Lord. Prayer. 12 Be glad, O ye righteous, and rejoice in the Lord: and be joyful, all ye that are true of heart. PSALM 33. Exultate, justi. EJOICE in the Lord, 0 ye righteous for it becometh well the just to be thankful. 2 Praise the Lord with harp: sing praises unto him with the lute, and instrument of ten strings. 3 Sing unto the Lord a new song sing praises lustily unto him with a good courage. 4 For the word of the Lord is true and all his works are faithful. 5 He loveth righteousness and judgment: the earth is full of the goodness of the Lord. : 6 By the word of the Lord were the heavens made and all the hosts of them by the breath of his mouth. 7 He gathereth the waters of the sea together, as it were upon an heap: and layeth up the deep, as in a treasure- house. 8 Let all the earth fear the Lord: stand in awe of him, all ye that dwell in the world. 9 For he spake, and it was done: he commanded, and it stood fast. 10 The Lord bringeth the counsel of the heathen to nought: and maketh the devices of the people to be of none effect, and casteth out the counsels of princes. 11 The counsel of the Lord shall endure for ever: and the thoughts of his heart from generation to generation. 12 Blessed are the people, whose 190 PSALM XXXIII- cont. of the" new song" of Heaven( Rev.| the godless; it stands here in con-. v. 9). trast with" the counsel of the Lord, which endures for ever," and which gives something of its own unchangeableness to all such wisdom as rests upon it. Hence the Psalmist alludes in v. 12 to the people who know and obey" the Lord Jehovah as their God before returning, in vv. 13-17, to His universal kingdom over the world. v. 4. God's" Word" and" Works" are distinguished. By v. 6 we see that in Nature the" Word" is the expression of his creative law and purpose; and the" Works" are the carrying out of that purpose in detail. In relation to man, the Word is the direct revelation of Him who is indirectly revealed in His works. It is to be noted that, as usual in Holy Scripture, the praise of man is claimed for God, not simply because of His Infinite Being or Almighty Power, but because of His moral relations to us, of truth and faithfulness, righteousness and goodness. The former we can fear or adore; through the latter only can we love Him. v. 6. The allusion to Gen. i. is evident, even in the successive references to the heaven, the sea, and the earth. There we read again and again, God said" and it was done; and we also read that" the Spirit of the Lord moved upon the face of the waters." The immediate purpose of this verse( as still more emphatically of v. 9) is to dwell on the speedy and facile creation of all by the Almighty. To us there is seen, latent beneath this, the foreshadowing of " the Word" and" the Spirit as engaged in the Creative work. 66 v. 14. He fashioneth,& c. He made the heart; therefore He, and He alone, understands all its works. v. 7. As an heap.( So in Ex. xv. 8; Ps. lxxviii. 13.) The metaphor is suggested by the appearance of the sea from the shore, seeming to overhang the land; as in a treasure house -the reservoir of His waters for the fertilization of the world( comp. Job xxxviii. 22). v. 16. The horse and the chariot are looked upon as the emblems of invasion and conquest( comp. Ps. xx. 7; cxlvii. 10; Prov. xxi. 31; and note the exclamation of 2 Kings ii. 12; xiii. 14). Hence the use of them was forbidden to Israel( Deut. xvii. 16), and not adopted till the days of Solomon. Hence the disclaiming here of all confidence in them. v. 18. The sudden introduction of the ideas of famine and danger of death probably indicates the prevalence of such famine in the days of the Psalmist. May the Psalm have been written for the revival of Jehoshaphat, about the time of the great famine in the days of Elijah? vv. 19-21. In this application of the truth of the Psalm the emphasis is evidently on patience- the patience which" tarries for the Lord," " trusts in His Name" for the present, and therefore" hopes" for the future. In proportion to our idea of what should be under God's all righteous Will is the trial of patience under that which is. Job vv. 10, 11. The" counsel brought felt this trial, which his friends to nought"( like the wisdom of the felt not, because he thought and world in 1 Cor. i. 21-28) is the self- spoke of the Lord the thing that choosing and self- reliant thought of was right. PSALM XXXIV. The style of this Psalm, especially in the acrostic arrangement, with its curious imperfections, obviously implies a common authorship with Ps. Xxxv.( see notes on Ps. xxv.). The heading here is remarkable," A Psalm of David, when he changed his behaviour before Abimelech; who drove him away and he departed." It is not lightly to be set aside; for it must have been derived from tradition, because there is nothing in the Psalm 191 THE PSALMS. Day 6. God is the Lord Jehovah: and blessed are the folk, that he hath chosen to him to be his inheritance. 13 The Lord looked down from heaven, and beheld all the children of men from the habitation of his dwelling he considereth all them that dwell on the earth. 14 He fashioneth all the hearts of them and understandeth all their works. 15 There is no king that can be saved by the multitude of an host neither is any mighty man delivered by much strength. 16 A horse is counted but a vain thing to save a man: neither shall he deliver any man by his great strength. 17 Behold, the eye of the Lord is upon them that fear him: and upon them that put their trust in his mercy; 18 To deliver their soul from death and to feed them in the time of dearth. 19 Our soul hath patiently tarried for the Lord: for he is our help, and our shield. 20 For our heart shall rejoice in him because we have hoped in his holy Name. 21 Let thy merciful kindness, O Lord, be upon us like as we do put our trust in thee. PSALM 34. I Benedicam Domino. WILL alway give thanks unto the Lord: his praise shall ever be in my mouth. 2 My soul shall make her boast in the Lord the humble shall hear thereof, and be glad. 30 praise the Lord with me: and let us magnify his Name together. 4 I sought the Lord, and he heard me yea, he delivered me out of all my fear. 5 They had an eye unto him, and were lightened and their faces were not ashamed. Day 6. 6 Lo, the poor crieth, and the Lord heareth him: yea, and saveth him out of all his troubles. 7 The angel of the Lord tarrieth round about them that fear him: and delivereth them. 80 taste, and see, how gracious the Lord is: blessed is the man that trusteth in him. 90 fear the Lord, ye that are his saints for they that fear him lack nothing. 10 The lions do lack, and suffer hunger: but they who seek the Lord shall want no manner of thing that is good. 11 Come, ye children, and hearken unto me: I will teach you the fear of the Lord. 12 What man is he that lusteth to live and would fain see good days? 13 Keep thy tongue from evil: and thy lips, that they speak no guile. 14 Eschew evil, and do good: seek peace, and ensue it. 15 The eyes of the Lord are over the righteous and his ears are open unto their prayers. 16 The countenance of the Lord is against them that do evil: to root out the remembrance of them from the earth. 17 The righteous cry, and the Lord heareth them and delivereth them out of all their troubles. 18 The Lord is nigh unto them that are of a contrite heart and will save such as be of an humble spirit. 19 Great are the troubles of the righteous: but the Lord delivereth him out of all. 20 He keepeth all his bones: so that not one of them is broken. 21 But misfortune shall slay the ungodly and they that hate the righteous shall be desolate. 22 The Lord delivereth the souls of his servants and all they that put their trust in him shall not be destitute. 191 PSALM XXXIV- cont. 66 to suggest it as a conjecture; and the use of the title" Abimelech"( see Gen. xx., xxvi.), instead of the proper name Achish," seems to argue antiquity and independence of 1 Sam. xxi. Against it is to be set the acrosticism( which is not conclusive) and the sustained and didactic tone. In it we have( a), in vr. 1-4, the Psalmist's own spiritual experience of God's deliverance granted to faith;( b), in vv, 5-10, an extension of this personal experience generally to all the" poor," who are the" Saints of the Lord;"( e), in vv. 11-16, an admonition to" the children to seek God's blessing, and to prepare the heart for it;( d), in vv. 17-22, a renewed declaration of the experience of salvation, especially by the contrite and sorrowful. vv. 2, 3. The salvation of the individual is an encouragement to all " the humble," and, therefore, a ground to them of common thanksgiving. Personal knowledge of God cannot be separated from the Communion of Saints. v. 6( like v. 5) should be in the past tense. The Psalmist draws from the experience of the saints of old; and the allusion of v. 7 may perhaps indicate that he had specially in his mind the cry of Jacob in his agony of fear and distress, and the signal answer of blessing vouchsafed( see Gen. xxxii. 7-12, 24-30). v. 17. The righteous cry. The oriv. 7. The Angel of the Lord. The ginal is simply," They ery." The use of the singular number is re- insertion is unfortunate, for the emmarkable, especially in connection phasis, as is seen in the next verse, with the" encamping round about. As in Gen. xlviii. 16; Ex. xiv. 19; sorrowful and contrite; and the is on the cry itself- the cry of the xxiii. 20; xxxii. 34; Josh. v. 14, 15; whole idea is distinct from that of Dan. vi. 22, it implies a special vv. 19, 20, which refer distinctly to visible manifestation of the pre-" the righteous." The penitent cries sence and power of God( comp. Ex. iii. 2 with 4). In Gen. xxxii. the word Mahanuim signifies" the two camps," and the vision to Jacob is of one in whom he saw" the face of God." This verse therefore conveys a higher truth than even the record of the encamping of the angels round Elisha in Dothan( 2 Kings vi. 17). in fancied desolation, and is delivered; the righteous is conscious of the Divine protection always about him. v. 8. To" taste( see Heb. vi. 4) is a thing of practical experience; to" see" 9 of the understanding. To do is, as our Lord teaches, the way to know( John vii. 17); faith and love( says St. Paul in Eph. iii. 17-19) precede comprehension. St. Bernard's well- known words are often quoted, Nisi gustaveris, non videbis. v. 11. Come, ye children. This address, unique in the Psalms, is frequent in the Proverbs. The Psalmist, in turning to those who are children in age or character, naturally assumes a more didactic tone; appeals to the lower motive of desire for happiness; dwells on the plainer righteousness of act and word rather than the subtler righteousness of thought. This is not the highest teaching, the" meat' strong for the full grown, but it is the appropriate" milk" for" children"( see the quotation, 1 Pet. iii. 10-12). 191 a v. 20. Not one of them is broken. The celebrated passage, John xix. 33-36, may perhaps refer to this promise( as it certainly refers to Ex. xii. 46)-fulfilled typically in 66 the Righteous One," even on the Cross. v. 22. As in Ps. xxv. 21 this verse is a conclusion, independent of the acrostic arrangement. It lays final stress on the consciousness, not merely of God's protection and blessing, but of His redemption, that is, deliverance from evil- sorrow, sin, and death. PSALM XXXV. This Psalm is called in the heading a" Psalm of David." By some critics it has been referred to Jeremiah, on account of some remarkable resemblances to Jer. xviii. 19-23; Lam. ii. 16. But these are not improbably due to reminiscence of the Psalm; and the tone and character of the Psalm- with its martial images, its forcible abruptness, and its fierceness against enemies- suit far better with the vehement and warlike spirit of David in the early days of his persecution, than with the gentler and more plaintive sadness of the suffering prophet. It is to be classed with Ps. 1xix. and cix., as" Imprecatory Psalms"( on which see Introduction, section v.)- in its indignation against cruelty and treachery accordant with eternal righteousness- in its personal wrath against enemies belonging to the Old Testament rather than the New. It falls into three divisions.( a), in vv. 1-10, a cry for God's protection and- vengeance on his enemies;( b), in vv. 11-18, a justification of that cry by a vivid picture of their ingratitude and treachery;( c), in vv. 19-28, a return to prayer for such deliverance, as may be a rebuke to the evil and a comfort to the good. v. 1. Plead Thou my cause. The mixture of metaphor is eminently natural, if David be the author. It is first drawn from the law- court; for David was really accused before Saul. But his actual condition, attacked and defended by the sword, suggests an immediate change to the images of the battlefield. God is his shield and buckler of defence ( as in Ps. xviii. 2, 30, 35,& c.), and his spear of aggressive warfare; in both aspects his" salvation." Similarly verses 4-8 begin in simple desire of shame and failure for his enemies, and then pass at once into metaphor- first a metaphor drawn from the wars of the Lord, then a metaphor suggested by that hunting of his soul as a prey, of which he so pathetically complains in 1 Sam. xxiv. 11, 14; xxvi. 20. vv. 5, 6. The Angel of the Lord( see Ps. xxxiv. 7). We trace clearly in these verses a reminiscence of the awful day of the vengeance of the Angel of the Lord upon the Egyptians when their way was" dark and slippery" in the Red Sea, and when their strength was scattered like chaff before the" strong wind' of the Lord( see Ex. xv. 7-10). v. 10. All my bones,& c. The bones are looked upon as the seat of bodily pain( see Ps. vi. 2); by a bold metaphor they are here joined with" the soul" in the cry of rejoicing over relief. Who is like unto Thee? This exclamation of adoring wonder( comp. 1910 Ex. xv. 11; Ps. lxxi. 19; 1xxxvi. 8, & c.) is especially called out, not simply by God's Almighty Power, or even His Righteousness, but by that condescension to the weak and exaltation of the lowly, which forms the theme of the Song of Hannah and of the Magnificat. vv. 11-16. The picture drawn is of a kind of conspiracy of false witness, treachery, ingratitude, mean triumph, and ribald scoffing over the fall of one who had been envied. Of this the history in 1 Sam. xviii., xix., shows little trace, dwelling only on the jealousy of Saul. But experience of the world, especially in courts, shows too plainly how ready such conspiracy is to take advantage of the first signs of royal jealousy. It is interesting to compare David's unrestrained denunciation of these baser enemies with the enduring loyalty and tenderness, which, though sorely tried, he still cherished for Saul. v. 13. Shall turn( or perhaps" may it turn") into mine oun bosom. The sense has been variously interpreted; but it seems clearly to be that the prayer, defeated by the unworthiness of its objects, shall return to bless him who uttered it( comp. Matt. x. 13). 66 v. 15. Unawares- properly, men whom I know not," whom( that is) I had disdained to know. v. 16. With the flatterers,& c. The true rendering seems to be( much as in A.V.)," Like ribald jesters at * P PSALM XXXV- cont. feasts"-the parasites, hangers on| A.V.)," Aha, aha, our eye hath seen at the royal table. v. 17. My darling( i.e. my soul). See Ps. xxii. 20. it," a cry of scornful rejoicing, much like the" There, there," of v. 25. v. 18. So will I give Thee thanks,& c. Here the idea is suggested, which is more fully worked out in vv. 27, 28that the deliverance of God's servant is a cause of thankfulness and infinite rejoicing, not to him only, but to the great congregation itself. Whatever shows God's goodness and righteousness is man's highest blessing. v. 21. Fie on thee- rather( as in PSALM XXXVI. The calm reflectiveness of this singularly beautiful Psalm stands in striking contrast with the vehemence of Ps. xxxv. If, according to the heading, it be ascribed to David, of whom it is well worthy, it must belong to the maturity of his later days. It opens( a), in vv. 1-4, with a terrible picture of the heart of the ungodly, ignoring God and resting only on self;( b) thence, by an abrupt transition, it rises( in vv. 5-9) to an enthusiastic description of God's goodness, manifested in all its infinity to man; and so( c) ends, in vv. 1012, with prayer for the enjoyment of that goodness and the defeat of the ungodly. v. 1. My heart,& c. In accordance with most ancient versions, we should probably read" his heart, and render thus ,66 " The oracle of transgression in the wicked speaks in his own heart; returns to the idea of v. 1, but in a v. 24. Judge me,& c. The prayer nobler strain. There it was simply a desire of God's favourable judgment; here it is the higher desire that the judgment may be" according to righteousness," in trust that, if it be so, his enemies will not triumph over him. In that view it is that the servants of God are to " shout with joy," and be the Lord." " Blessed say, There is no fear of God before his eyes." v. 2. The rendering of this very difficult verse should probably be, " He flattereth himself," or" it( the voice of evil) flatters him" in his own sight, to find out evil, and to hate. Falsehood and hatred- the opposites of the" being true in love --become his second nature, smooth and easy to his proud self- love. 192 v. 3. He hath left off. He has the special guilt of having known the path of good, and deliberately left it. The wicked listens only to his own heart; it becomes his oracle, an oracle of sin; of the reverence and fear of God he knows nothing. vv. 5-9. The abrupt transition Self- worship and ignoring of God marks the glad eagerness with are to each other both cause and which the Psalmist turns for relief effect; out of these comes the from the horror of the godless soul strong delusion" of an unnatural to the glory of the God whom it disvoice, urging to sin. The descrip- owns, and from whose light it is isotion is clearly of the reprobate lated in self- chosen darkness. mind," as described in Rom. i. 18 -32; vii. 8-24. v. 4. In this verse the stages of marked- the secret plotting of misdownward progress are terribly rately in the way of sin, and the chief, the" setting himself" delibeloss of all natural" abhorrence of evil," which is the final sign of the hardened reprobate heart. vv. 5, 6. In these the greatness of the moral attributes of God is symbolized by the greatness of Nature. His mercy and faithfulness to His covenant are unbounded as the sphere of heaven(" The glorious sky, embracing all, Is like the Maker's love"). His righteousness is unshaken and changeless as the mountains of God," His judgments inscrutable as the great deep. 66 Day 7. DAY 7. THE PSALMS. Morning Praper. PSALM 35. Judica, Domine. PLEAD thou my cause, O Lord, with them that strive me and fight thou against them that fight against me. 2 Lay hand upon the shield and buckler and stand up to help me. 3 Bring forth the spear, and stop the way against them that persecute me say unto my soul, I am thy salvation. 4 Let them be confounded, and put to shame, that seek after my soul: let them be turned back, and brought to confusion, that imagine mischief for me. 5 Let them be as the dust before the wind and the angel of the Lord scattering them. 6 Let their way be dark and slippery and let the angel of the Lord persecute them. 7 For they have privily laid their net to destroy me without a cause: yea, even without a cause have they made a pit for my soul. 8 Let a sudden destruction come upon him unawares, and his net, that he hath laid privily, catch himself that he may fall into his own mischief. 9 And, my soul, be joyful in the Lord: it shall rejoice in his salvation. 10 All my bones shall say, Lord, who is like unto thee, who deliverest the poor from him that is too strong for him: yea, the poor, and him that is in misery, from him that spoileth him? 11 False witnesses did rise up: they laid to my charge things that I knew not. 12 They rewarded me evil for good to the great discomfort of my soul. 13 Nevertheless, when they were sick, I put on sackcloth, and humbled my soul with fasting and my prayer shall turn into mine own bosom. Day 7. 14 I behaved myself as though it had been my friend, or my brother: I went heavily, as one that mourneth for his mother. 15 But in mine adversity they rejoiced, and gathered themselves together yea, the very abjects came together against me unawares, making mouths at me, and ceased not. 16 With the flatterers were busy mockers: who gnashed upon me with their teeth. 17 Lord, how long wilt thou look upon this: O deliver my soul from the calamities which they bring on me, and my darling from the lions. 18 So will I give thee thanks in the great congregation: I will praise thee among much people. 19 0 let not them that are mine enemies triumph over me ungodly: neither let them wink with their eyes that hate me without a cause. 20 And why? their communing is not for peace: but they imagine deceitful words against them that are quiet in the land. 21 They gaped upon me with their mouths, and said: Fie on thee, fie on thee, we saw it with our eyes. 22 This thou hast seen, O Lord: hold not thy tongue then, go not far from me, O Lord. 23 Awake, and stand up to judge my quarrel: avenge thou my cause, my God, and my Lord. 24 Judge me, O Lord my God, according to thy righteousness: and let them not triumph over me. 25 Let them not say in their hearts, There, there, so would we have it: neither let them say, We have devoured him. 26 Let them be put to confusion and shame together, that rejoice at my trouble: let them be clothed with rebuke and dishonour, that boast themselves against me. 192 PSALM XXXVI- cont. v. 7. In this verse, as usual, the Psalmist turns from the infinite greatness of God to His individual salvation of" man and beast." Men need not shrink from Him as an Unknown Creative Power, but may gather" under His wings as a known and loving God. "" v. 8. Here he goes a step further, to recognise the closer Presence of God as revealed to His chosen people in His house, there welcoming them to the" plenteousness" of His Table, and" giving them drink of the river of His pleasures"( like the river of living water in Ezek. xlvii. 1-12; Rev. xxii. 1). They are admitted to the privileges of the true priesthood of God. v. 9. The union here of life and light exactly corresponds to John i. 4," In Him was life, and the life was the light of men."" The Lord Jehovah is the" well" or living source of all life, bodily and spiritual. While the wicked walks in self- chosen darkness, the servant of God sees light in the Light of God's revelation ( comp. John i. 4-9; 1 John i. 5-7). PSALM XXXVII. This Psalm- ascribed in the heading to David- has little to indicate date or authorship, except perhaps the remarkable coincidence with the Book of Proverbs and the Book of Job( comp. v. 1 with Prov. xxiv. 19; v. 16 with Prov. xv. 16; v. 4 with Job xxvii. 10; v. 6 with Job xi. 17,& c.). In spirit it approaches closely to the didactic tone of these books, and even to their proverbial terseness and antithesis; it is the utterance of mature wisdom, dealing with the perplexity which so vexed the soul of Job and the Psalmist of Ps. lxxiii.- the prosperity of the wicked and the suffering of the righteous. The answer is simply," Look to the end;" it urges on ús that faith in the perfect retribution of the Divine Righteousness, without which we can hardly believe in God. As in the Old Testament generally, this is looked for mainly in this world. We have been taught to look for it mainly in the world to come. In form the Psalm is an acrostic Psalm of singular beauty, more perfect than Ps. ix., x., xxv., xxxiv., but still slightly irregular, in assigning to most letters two verses, to some only one. It can hardly be divided into sections; it simply brings out in striking reiteration, always with fresh variations, the main thought again and again. v. 3. Verily thou shalt be fed- properly," feed on faithfulness" or" security." The sense is either" rest on security," or( as the parallelism rather suggest) delight in 66 wor 193 vv. 10-12, by a striking transition, pass from the general prayer for the continuance of God's favour, as already given, to the upright in heart, and the more special prayer for himself against the proud recklessness of his enemies, to a sudden vision of " There are they its fulfilment. fallen,"& c. The work v. 1. Fret not( as in vv. 7, 8) forbids| faithfulness." The idea is," Do all repining or faithlessness towards good and trust in God,"" Dwell in God, as be not envious forbids all the land( of His Covenant) and keep jealousy towards man. The former that covenant faithfully. is the subtler temptation of a right- is ours; the issues are His. eous soul; its remedy is clearly, " Leave it to the Lord;"" What is that to thee? Follow thou me." v. 6. He will make,& c. It is implied that there may be a time of darkness, but it shall pass, first, into the dawn, then into the noontide of an eternal day( comp. Ps. xxx. 5). So in vv. 7, 8, the lesson is of patience, checking and putting away natural indignation, which( as experience Day 7. 27 Let them be glad and rejoice, that favour my righteous dealing yea, let them say alway, Blessed be the Lord, who hath pleasure in the prosperity of his servant. THE PSALMS. 28 And as for my tongue, it shall be talking of thy righteousness: and of thy praise all the day long. PSALM 37. Noli aemulari. FRET not thyself because of the ungodly neither be thou envious against the evil doers. 2 For they shall soon be cut down like the grass and be withered even as the green herb. 3 Put thou thy trust in the Lord, and be doing good dwell in the land, and verily thou shalt be fed. PSALM 36. Dixit injustus. My heart sheweth me the wick of thy pleasures, as out of the river. of that there is no fear of God before his eyes. 9 For with thee is the well of life and in thy light shall we see light. 2 For he flattereth himself in his own sight until his abominable sin be found out. 10 O continue forth thy lovingkindness unto them that know thee and thy righteousness unto them that are true of heart. 3 The words of his mouth are unrighteous, and full of deceit: he hath left off to behave himself wisely, and to do good. 11 0 let not the foot of pride come against me: and let not the hand of the ungodly cast me down. 4 He imagineth mischief upon his bed, and hath set himself in no good way: neither doth he abhor any thing that is evil. 12 There are they fallen, all that work wickedness: they are cast down, and shall not be able to stand. 5 Thy mercy, O Lord, reachDAY 7. Evening 4 Delight thou in the Lord: and he shall give thee thy heart's desire. 5 Commit thy way unto the Lord, and put thy trust in him: and he shall bring it to pass. Day 7. eth unto the heavens: and thy faithfulness unto the clouds. 6 He shall make thy righteousness as clear as the light and thy just dealing as the noon- day. 7 Hold thee still in the Lord, and abide patiently upon him: but grieve not thyself at him, whose way doth prosper, against 6 Thy righteousness standeth like the strong mountains: thy judgments are like the great deep. 7 Thou, Lord, shalt save both man and beast; How excellent is thy mercy, O God: and the children of men shall put their trust under the shadow of thy wings. 8 They shall be satisfied with the plenteousness of thy house: and thou shalt give them drink Prayer. the man that doeth after evil counsels. 8 Leave off from wrath, and let go displeasure: fret not thyself, else shalt thou be moved to do evil. 9 Wicked doers shall be rooted out and they that patiently abide the Lord, those shall inherit the land. 10 Yet a little while, and the ungodly shall be clean gone: thou shalt look after his place, and he shall be away. 11 But the meek- spirited shall possess the earth and shall be refreshed in the multitude of peace. 12 The ungodly seeketh counsel against the just and gnasheth upon him with his teeth. 13 The Lord shall laugh him to scorn: for he hath seen that his day is coming. 14 The ungodly have drawn 193 PSALM XXXVII- cont. has shown too plainly) will move| mercy on the other. It goes beyond v. 26 and Ps. cxii. 5. " only to do evil," taking God's judgment into our own hands. The secret of such patience is," Hold thee still upon the Lord( comp. Ps. lxii. 1, 5, 8). What can outward prosperity matter to a soul which ( see Ps. xvii. 14-16)" beholds God's Presence in righteousness, and shall be satisfied with it?" v. 10. Yet a little while. Whether as men reckon in this life, or as all this life is in comparison with the hereafter. v. 11. The meek- spirited shall possess the earth. This promise is repeated by Our Lord( Matt. v. 5). Its meaning is explained by the following words: The meek- that is, the gentle placid spirit- shall have under all circumstances here" the abundance of peace," extracting the gold of true happiness from what to others would be dull or sorrowful. The restless has, but enjoys not; the gentle and contented seems to have not, yet enjoys. vv. 14-17. In these verses is introduced a new idea. The prosperity of the wicked is not only an offence, but, by the natural enmity of evil to good, a danger to the just. Faith in God as it is our comfort in the one, so is our ground of confidence against the other. The one shall vanish; the other defeat itself. v. 16. Comp. Prov. xv. 16; xvi. 8. Here, again, it is implied that inequality of external prosperity is redressed by internal capacity of enjoyment.( The context would suggest that we should understand this in respect of power rather than of wealth.) v. 20. As the fat of lambs. The image taken from the burnt offering, ascending wholly in the smoke to God, is appropriate and striking. But the true translation probably is, " as the glory of the meadows"" the grass which to- day is and to morrow is cast into the oven( comp. v. 2). "" v. 21. Is merciful and liberal- properly," sheweth mercy and giveth,' bringing out more strikingly the antithesis, between dishonesty towards the confiding on the one hand, and free gift out of pure 194 v. 26. And his seed,& c. What he has lent freely or given is lent to the Lord, and it shall be repaid to his seed after him. As the sin, so the goodness, of the fathers is, in its effect," visited on their children." vv. 31-34. Here once more there is a fresh image- not of the open violence, but of the slanderous accusation of the wicked against the just. The promise is that, where the law of God in the heart teaches wisdom and righteousness, false accusation shall be silenced, and unrighteous judgment redressed. It may be, as it most often is, in this world; it will be at the perfect Judgment of the Great Day. v. 35. Thou shalt see it- not for exultation, but for satisfaction of that sense of righteous retribution, without which there can be no faith in God. So it is now in measure ( as one who saw the fall of Robespierre cried out," Yes! there is a God"); so must it be perfectly in the end. The Saviour is Himself to be the Judge. 66 v. 36. A green bay- tree- properly, a green tree in its own native soil, therefore" striking root downward and bearing fruit upward." v. 37. Comp. Prov. xxiv. 30, 31. as v. 38. Peace at the last. In this phrase we have the double keynote of the whole Psalms-" peace distinct from external prosperity" at the last," as distinct from the appearance of the moment. The better rendering is, perhaps( as in A.V.)," Mark the perfect man, behold the upright, for the end of that So in v. 39," the end man is peace." of the wicked shall be cut off." The interpretation which makes" the end to signify simply" the posterity," seems quite inadequate to the spirit of the passage. v. 40. In the time of trouble. It is promised, not that they shall have no trouble, but that, in it and through it, they shall be saved. There are very different degrees of struggle to equally true servants of God; according to these are the degrees also of comfort and strength. THE PSALMS. Day 7. out the sword, and have bent their bow: to cast down the poor and needy, and to slay such as are of a right conversation. 15 Their sword shall go through their own heart: and their bow shall be broken. 16 A small thing that the righteous hath is better than great riches of the ungodly. 17 For the arms of the ungodly shall be broken and the Lord upholdeth the righteous. 18 The Lord knoweth the days of the godly and their inheritance shall endure for ever. 19 They shall not be confounded in the perilous time: and in the days of dearth they shall have enough. 20 As for the ungodly, they shall perish; and the enemies of the Lord shall consume as the fat of lambs: yea, even as the smoke, shall they consume away. 21 The ungodly borroweth, and payeth not again but the righteous is merciful, and liberal. : 22 Such as are blessed of God shall possess the land and they that are cursed of him shall be rooted out. 23 The Lord ordereth a good man's going and maketh his way acceptable to himself. 24 Though he fall, he shall not be cast away: for the Lord upholdeth him with his hand. Day 7. thing that is right he forsaketh not his that be godly, but they are preserved for ever. 29 The unrighteous shall be punished as for the seed of the ungodly, it shall be rooted out. 30 The righteous shall inherit the land: and dwell therein for ever. 31 The mouth of the righteous is exercised in wisdom: and his tongue will be talking of judgment. 25 I have been young, and now am old and yet saw I never the righteous forsaken, nor his seed begging their bread. 26 The righteous is ever merciful, and lendeth: and his seed is blessed. 27 Flee from evil, and do the thing that is good and dwell for 32 The law of his God is in his heart and his goings shall not slide. 33 The ungodly seeth the righteous: and seeketh occasion to slay him. 34 The Lord will not leave him in his hand: nor condemn him when he is judged. 35 Hope thou in the Lord, and keep his way, and he shall promote thee, that thou shalt possess the land when the ungodly shall perish, thou shalt see it. : 36 I myself have seen the ungodly in great power and flourishing like a green bay- tree. 37 I went by, and lo, he was gone: I sought him, but his place could no where be found. PUT PSALM 38. Domine, ne in furore. UT me not to rebuke, O Lord, in thine anger: neither chasten me in thy heavy displeasure. 38 Keep innocency, and take heed unto the thing that is right: for that shall bring a man peace at the last. 39 As for the transgressors, they shall perish together and the end of the ungodly is, they shall be rooted out at the last. 40 But the salvation of the righteous cometh of the Lord: who is also their strength in the time of trouble. 41 And the Lord shall stand by them, and save them: he shall deliver them from the ungodly, and shall save them, because they put their trust in him. evermore. 28 For the Lord loveth the DAY 8. Morning Prayer. 2 For thine arrows stick fast in me and thy hand presseth me sore. 3 There is no health in my flesh, because of thy displeasure: 194 PSALM XXXVIII. This Psalm- the third of the Penitential Psalms, used by us on АSH WEDNESDAY, as by the Jews on the great Day of Atonement- is headed ( like Ps. lxx.)" A Psalm of David to bring to remembrance," that is, to lay his suffering and penitence as" a memorial" before God( like the offering of Lev. ii. 2; comp. Acts x. 4). It evidently( like Ps. vi., xxxii.) belongs to the time of bitter suffering, bodily and mental, after David's great sin, which gave occasion to the rebellious intrigues of Absalom, and the growth of disloyalty and disaffection. But in tone it is even fuller of sorrow and agony of penitent prayer, though still looking to the" Lord, his Salvation;" and it bears striking resemblance to some of the most sorrowful passages in the book of Job. It contains( a), in vv. 1-10, a complaint of bitter suffering of body and soul under God's righteous punishment;( b), in vv. 11-14, a similar complaint of enmity and treachery at the hands of men;( c), in vv. 15-22, a prayer of humble confidence for the salvation of the Lord to one who repents and confesses his sin. v. 1 coincides exactly with Ps. vi. 1 ( see note there). v.2. Comp. Job vi. 4," The arrows of the Almighty are within me, the poison of which drinketh up my spirit." vv. 3-8. The description is obviously of some severe bodily sickness, over and above the anguish of soul with which it was connected. It speaks( in v. 3) of disease, corrupting the flesh and racking the bones; in vv. 5-7 of festering sores and disease in the loins; in vv. 7, 8 of the alternate heats and chills of fever. Yet while the Psalmist cries out in complaint, he acknowledges in it all the rebuke and chastening of God for iniquity- now regarded as a flood going over the head"-now as" a heavy burden" weighing down both soul and body. Of such sickness in David the history gives no record; but indicates before the rebellion of Absalom a time of feebleness and failure. It was appropriate that sensual sin should bring its corporal penalty. v. 6. I am brought,& c. This verse should be( much as in A.V.)," I am bent" ( or" convulsed"); I am bowed down; I go mourning all the day." v. 7. Disease should be" burning,' as in v. 8 feeble should be" benumbed with cold." There is evident allusion to the alternate heat and chill of fever. 99 0.9 comes in like a gleam of refreshment before the Psalmist turns 195 | to complain of the second burden of man's cruelty. In the confidence that God knows our desire and hears our cry, even if He will not yet grant relief, there is security against despair. His rebuke is not vengeance, Heb. xii. 5-13). but chastening( see Prov. iii. 11, 12; vv. 11-14 draw a vivid picture of the desertion or apathy of friends, of the treachery and slander of enemies all borne silently, as though unheard, in a patience, partly of dignity, partly of conscious sin( as in David before Shimei, 2 Sam. xvi. 10). Evidently describing the Psalmist's own bitter experience, as aggravating bodily by mental suffering, it is impossible not to refer them, in all points except the last, to the great suffering and majestic silence of Calvary. for his silence. One is of confident vv. 15, 16 give two diverse reasons faith," Thou shalt answer for me, O to the Lord( see Ps. xxxvii. 5-7). Lord my God," committing his way In this is the sense of dignity and strength. In the other is the cautious humility of conscious weakness; for v. 16 rightly rendered is, " For I said, Lest they rejoice over me; lest, when my foot slippeth, they vaunt themselves against me." He will not speak( see Ps. xxxix. 1 -3) lest some rash utterance of his agony should give occasion to his enemies. vv. 17-20 once more dwell on his double suffering from within and THE PSALMS. Day 8. neither is there any rest in my bones, by reason of my sin. 4 For my wickednesses are gone over my head: and are like a sore burden, too heavy for me to bear. 22 Haste thee to help me: 0 Lord God of my salvation. PSALM 39. Dixi, custodiam. 61 am brought into so great I SAID, I will take heed to my ways that I offend not in trouble and misery that mourning all the day long. 7 For my loins are filled with a sore disease and there is no whole part in my body. 8 I am feeble, and sore smitten: I have roared for the very disquietness of my heart. 9 Lord, thou knowest all my desire and my groaning is not hid from thee. 5 My wounds stink, and are corrupt through my foolishness. 10 My heart panteth, mystrength hath failed me and the sight of mine eyes is gone from me. 11 My lovers and my neighbours did stand looking upon my trouble and my kinsmen stood afar off. 12 They also that sought after my life laid snares for me and they that went about to do me evil talked of wickedness, and imagined deceit all the day long. 13 As for me, I was like a deaf man, and heard not: and as one that is dumb, who doth not open his mouth. 14 I became even as a man that heareth not and in whose mouth are no reproofs. 15 For in thee, O Lord, have I put my trust thou shalt answer for me, O Lord my God. Day 8. 21 Forsake me not, O Lord my God: be not thou far from me. 16 I have required that they, even mine enemies, should not triumph over me for when my foot slipped, they rejoiced greatly against me. 17 And I, truly, am set in the plague and my heaviness is ever in my sight. 18 For I will confess my wickedness and be sorry for my sin. 19 But mine enemies live, and are mighty: and they that hate me wrongfully are many in number. 20 They also that reward evil for good are against me because 1 follow the thing that good is. tongue. 2 I will keep my mouth as it were with a bridle: while the ungodly is in my sight. 3 I held my tongue, and spake nothing I kept silence, yea, even from good words; but it was pain and grief to me. 4 My heart was hot within me. and while I was thus musing the fire kindled and at the last I spake with my tongue; 5 Lord, let me know mine end, and the number of my days: that I may be certified how long I have to live. 6 Behold, thou hast made my days as it were a span long: and mine age is even as nothing in respect of thee; and verily every man living is altogether vanity. 7 For man walketh in a vain shadow, and disquieteth` himself in vain he heapeth up riches, and cannot tell who shall gather them. 8 And now, Lord, what is my hope: truly my hope is even in thee. 9 Deliver me from all mine offences and make me not a rebuke unto the foolish. 10 I became dumb, and opened not my mouth: for it was thy doing. 11 Take thy plague away from me: I am even consumed by the means of thy heavy hand. 12 When thou with rebukes dost chasten man for sin, thou makest his beauty to consume away, like as it were a moth fretting a garment: every man there. fore is but vanity. 13 Hear my prayer, O Lord, and with thine ears consider my calling: hold not thy peace at my tears. 195 * P 5 PSALM XXXVIII- cont. from without. It is profoundly sig-| in his humblest penitence, he knows nificant of the difference between that his heart is set. true and false humility, that, while before God he confesses his iniquity without reserve, yet, before men, he asserts his integrity of purpose-" I follow the thing that good is." Whatever he himself may be, his cause is that of right against wrong, good against evil; and on that cause, even PSALM XXXIX. This Psalm of David clearly belongs to the same period of his life as the preceding, for in vv. 1-3 there is a plain allusion to the resolute silence under persecution recorded in Ps. xxxviii. 13, 14. But it represents a very different phase of his spiritual experience. The agony of suffering has given way to thoughtful meditation; the trial of the present forces him to look in earnestness of hope into the future; the sense of the burden of life suggests prayer for rest before death. Again we trace singular resemblances to the more meditative and solemn chapters of the Book of Job. Naturally and appropriately this Psalm, speaking to the soul in exquisite beauty and pathetic calmness, has been used as the Proper Psalm of our Burial Service. It is headed( as also Ps. lxii., lxxvii.)" for the Chief Musician for Jeduthun," called in 2 Chron. xxxv. 15" the king's seer," apparently the same as Ethan( 1 Chron. xv. 17-19), the head of the Levites, the sons of Merari, to whom Ps. lxxviii. is ascribed. vv. 21, 22. In this prayer there is, as usual, the mingling of confidence and intense supplication. He knows that Jehovah is" my God,"" my salvation;" yet he cries out," Be not far from me,"" haste Thee to help me." It is the prayer that God may be felt to be what we know that He is. It opens( a), in vv. 1-4, with an introduction, telling of his former silence and the utterance which broke it; then follows that utterance, broken by the Selah into three parts; a prayer( b), in vv. 5, 6, to know the length of the short span of life; à meditation( c), in vv. 7-12, on the vanity of life, made occasion for an entreaty that God will spare;( d), in vv. 13-15, a cry for rest and refreshment before death closes his pilgrimage. vv. 1-4 obviously refer to the si-| i.e. when I shall reach the limit of lence of Ps. xxxviii. 13-16- half of endurance and break down. Durfaith, half of humility- kept till it ing his silence the keen anguish of became intolerable, and so( though suffering has passed into the calmer still kept before man) giving way to sadness of the thought, What and the outpouring of prayer to God. when shall the end be? Then the feeling that it cannot be far off merges the sense of bitterness in the sense of the vanity and shortness of life- a mere span, as nothing be" Man at his best fore the Eternal. is but a breath." v. 3. Yea, even from good words. The original is simply" from good;" and must be interpreted either as in our version, or as" so as to receive no good" or" comfort." The former conveys the far more striking idea that silence in such case is golden, beyond all speech, whether bad or good. v. 4. The fire kindled. Comp. Jer. xx. 9," His word was in my heart as a burning fire, and I was weary of forbearing, and I could not stay." "" v. 5. How long I have to live- properly( as in A.V.)," how frail I am," 195 a v. 7 may be better rendered" Man walketh as a vain shadow; They make much ado about nothing; He heapeth up and cannot tell who shall gather." The thought of the previous verse is here wrought out. Life is a shadow; its joy and grief are but vain ado; its PSALM XXXIX- cont. possessions are but held on brief un-( see Job xiii. 28)-the decay from certain tenure, to pass away we know what seems but a slight cause, unseen not whither. but complete. v. 8. My hope is even in thee. It is impossible, in such a contrast as this, to limit the Psalmist's hope to this life. How can the life, which" is but a breath," have room for a hope in God worthy of the name? As in the book of Job, the conception of the future life may be vague, but it is real, and is invariably connected with firm belief in a true relation of man to God. vv. 9-12 imply the same condition and utter the same prayer as Ps. xxxviii.; but the calmer and sadder conclusion to which they come is peculiar to this Psalm. Every man is but vanity;" therefore may God spare his frailty, and be not extreme to mark what is done 66 amiss. v. 14. A stranger and a sojourner, & c.( comp. 1 Chron. xxix. 15; Ps. cxix. 9; Heb. xi. 13; Eph. ii. 9; 1 Pet. ií. 11). The two ideas are distinct. The" stranger" is simply the absolute foreigner, pilgrim to a distant home; the" sojourner" is one who has ties and duties for a time in a land where yet he has no rights or citizenship. The former suggests the idea of man's future; the latter gives the true conditions of his present. v. 15. Recover strength- properly, " that I may shine( or 33 smile") 66 of again," that" I may have a gleam comfort"-like the smile in the hour of death- at once the sunset after a cloudy day, and the anticipation of the Eternal morning v. 12. As it were.... garment. The( comp. Job vii. 8, 9, 21; x. 20, 21; original is simply" as by the moth"| xiv. 6). PSALM XL. David's cry This Psalm is again closely connected with the preceding. has been heard.( a) Raised up, alike out of the agony of suffering depicted in Ps. xxxviii., and the gloomy sense of unreality of Ps. xxxix., he pours out his resolution of self- sacrifice and witness for God, as in thankful enquiry, What shall I render to the Lord?( vv. 1-13). But then comes back( b) the sense of danger and trouble still round him, lightened but not removed, and calls out( vv. 14-21) renewed prayer in a far less agonized and more confident tone.( This latter section is repeated in Ps. lxx.) The Psalm, applied in Heb. x. 5-10 to Our Lord's perfect sacrifice of self- devotion, is naturally used as a GOOD FRIDAY Psalm, following appropriately on the intenser consciousness of suffering, and triumph through suffering, in Psalm xxii. It is one of the instances( see Introduction, sect. v.) of the typical foreshadowing( conscious or unconscious) of the true Son of Man, through the spiritual experience of the Psalmist. What is true, but imperfect, in the type, is perfect in the Antitype. Only in Him there could not be, except so far as He bore it for us, the consciousness ( as in vv. 15, 21) of the burden of sin. v. 2. Horrible pit- properly either ( as in the margin)" a pit of noise,' that is, a" pit of roaring aters" or 195 b vv. 1-7 are simply the outpouring|" a pit of destruction." The latter of wonder and praise over his de- sense suits better the connection liverance, as being not only salva- with the following words( comp. Jer. tion to himself, but also a lesson of xxxviii. 6). The metaphor is of one instruction and encouragement to struggling out of the dangerous pit the servants of God. or swamp to the solid rock. v. 3. A new song( comp. Ps. xxxiii. 3), the old song of faith, made ever new by renewed and special mercies. PSALM XL- cont. vv. 4, 5 are perhaps the words of the" new song;" first of" thanks be to the Lord;" then of rejoicing that in this deliverance is set forth, for the conversion of many, the blessedness of one who loves God and truth; last, of wondering adoration of a goodness beyond all human conception. v. 6. And yet.... Thee. This version is strangely erroneous. It should be ( as in A.V.)," they cannot be reckoned up in order unto thee." The exclamation is of one lost in the attempt to estimate and describe God's goodness- shown, not only in His works, but in" the thoughts towards us, which even those works can but imperfectly embody. "" vv. 8-10. The general meaning of these verses is perfectly clear. The Psalmist enumerates the legal sacrifices, first, in their material division of bloody and unbloody sacrifice (" sacrifice and meat offering"); next, in their two main ideas, the " burnt offering" of self- dedication, and the" sin offering" of atonement; and then( exactly in the spirit of 1 Sam. xv. 22; Ps. 1. 8-15; li. 16, 17; Is. i. 10-19; Mic. vi. 6-8) declares their utter worthlessness in themselves, without the two- fold sacrifice of self, in the open ear of submission and the active self- devotion of glad and willing obedience. His words express the essence of all practical religion. Accordingly they have their highest and only perfect application( as in Heb. x. 2-10) in Him, of whose all- perfect sacrifice all outward sacrifices were but types. But in the details there is some difficulty. Thus, in( a) mine ears hast thou opened( properly digged"), it has been thought that there is allusion to the boring of the ear of one who made himself a slave for ever( Ex. xxi. 6; Deut. xv. 17). But in all probability the meaning is 196 simply" hast opened the ear," clearing away all obstruction to hearing. The LXX.( not followed by the Vulgate or other ancient versions) has the translation" a body hast thou prepared( perfected) for me"-possibly by variation of reading or error of transcription- more probably as an explanatory paraphrase, adopted, as suiting his argument, by the writer of the Epistle to the Hebrews.( b) In the volume,& c., should probably be," with the volume in my hand written for me"-appealing to the written Law of God in its true spiritual sense. vv. 11-13 add to the silent witness of example the open witness of word, not content to enjoy the inner sense of God's righteousness and mercy, but refusing( either through timidity or through natural reserve) to keep back the declaration of it from the whole congregation. vv. 14-21. In these verses, after the burst of thanksgiving has spent itself, there comes back- with singular beauty and truth to nature- a deep though momentary consciousness of evil, passing, however, almost immediately into a quiet confidence in the Redeemer of the" poor and needy." v. 15. The first and deepest consciousness is of sin, finding him out ( comp. 2 Sam. xvi. 10, 11); it is evidently this which adds an extremer bitterness to the exulting taunts of his enemies( see vv. 17, 18, and comp. Ps. xxxv. 24-26); and we note that, while he prays that deliverance may put these to shame, it is not for his own worthiness, but for the sake of those who" love the Lord's salvation." v. 21. Helper and redeemer. God's " help" is sought by man as man; His redemption"( comp. Ps. xix. 14) from sin and sorrow by man, as sinful. PSALM XLI. This" Psalm of David" seems again to belong to the time of weakness and decay preceding the rebellion of Absalom, when his enemies had hoped for his death, and finding their hopes frustrated were ready to conspire against him. In v. 9 it is almost impossible not to think that Ahithophel is alluded to. Day 8. 14 For I am a stranger with thee and a sojourner, as all my fathers were. THE PSALMS. 15 O spare me a little, that I may recover my strength: before I go hence, and be no more seen. PSALM 40. I Expectans expectavi. WAITED patiently for the Lord and he inclined unto me, and heard my calling. : 2 He brought me also out of the horrible pit, out of the mire and clay and set my feet upon the rock, and ordered my goings. 3 And he hath put a new song in my mouth: even a thanksgiving unto our God. 4 Many shall see it, and fear: and shall put their trust in the Lord. 5 Blessed is the man that hath set his hope in the Lord: and turned not unto the proud, and to such as go about with lies. 6 0 Lord my God, great are the wondrous works which thou hast done, like as be also thy thoughts which are to us- ward: and yet there is no man that ordereth them unto thee. 7 If I should declare them, and speak of them they should be more than I am able to express. 8 Sacrifice, and meat- offering, thou wouldest not but mine ears hast thou opened. Day 8. content to do it; yea, thy law is within my heart. 11 I have declared thy righteousness in the great congregation: lo, I will not refrain my lips, O Lord, and that thou knowest. 12 I have not hid thy righteousness within my heart: my talk hath been of thy truth, and of thy salvation. 13 I have not kept back thy loving mercy and truth: from the great congregation. 14 Withdraw not thou thy mercy from me, O Lord: let thy loving- kindness and thy truth alway preserve me. 15 For innumerable troubles are come about me; my sins have taken such hoid upon me that I am not able to look up: yea, they are more in number than the hairs of my head, and my heart hath failed me. 9 Burnt- offerings, and sacrifice for sin, hast thou not required: then said I, Lo, I come, 10 In the volume of the book it is written of me, that I should fulfil thy will, O my God: I am DAY 8. Evening 16 O Lord, let it be thy pleasure to deliver me: make haste, O Lord, to help me. 17 Let them be ashamed, and confounded together, that seek after my soul to destroy it: let them be driven backward, and put to rebuke, that wish me evil. 18 Let them be desolate, and rewarded with shame: that say unto me, Fie upon thee, fie upon thee. 19 Let all those that seek thee be joyful and glad in thee: and let such as love thy salvation say alway, The Lord be praised. 20 As for me, I am poor and needy: but Lord careth for me. 21 Thou art my helper and redeemer: make no long tarrying, O my God. Prayer. blessed upon earth and deliver not thou him into the will of his enemies. PSALM 41. Beatus qui intelligit. is consider3 The comfort him, when Beth the poor and needy: the he lieth sick upon his bed? make thou all his bed in his sickness. Lord shall deliver him in the time of trouble. 2 The Lord preserve him, and keep him alive, that he may be 4 I said, Lord, be merciful unto me: heal my soul, for I have sinned against thee. 196 PSALM XLI- cont. It contains( a), in vv. 1-3, a blessing on those who show compassion and sympathy to the distressed;( b), in vv. 4-9, a complaint, in contrast with this, of the cruelty and treachery pursuing the Psalmist in the hour of his suffering;( c), in vv. 10-12, a prayer of faith, that by God's mercy he may be raised up again. v. 1. The poor and needy- properly, the" afflicted" or " sick. The verses which follow may be either the prayer for the sick of the sympathizing friend( in contrast with vv. 5, 8), or the grateful prayer of the sufferer for his friend, that, if he fall into like sickness, he may find like comfort and mercy. The former interpretation gives greater force and vividness. In either case they describe exactly what David himself needed- deliverance both from enmity and from sickness. v. 3. Make thou all his bed- properly," thou changest,"& c. The sense is probably not( as in our version) the smoothing the uneasy bed of sickness, but the changing it completely from the bed of sickness to the bed of recovery. vv. 4-9 place in striking contrast the humble prayer of the penitent sufferer, and the malignant longing of his enemies for his death; and then go on to describe graphically the treacherous visit of some one leader of this malignity," speaking the vanity"( or falsehood) of pretended condolence, whispering malice by the bedside, and telling it out plainly outside the door. Finally, in the bitterness of his soul, the sufferer cries out," Even my.... against me." v.8. Let the sentence,& c.- properly, " An evil thing( literally a thing of Belial," that is, perhaps," a judg. ment on wickedness") cleaveth to him"( comp. 2 Sam. xvi. 7, 8). v. 9. Mine own familiar friend. Every word seems to suit Ahitho phel. The privy counsellor was called the" king's friend"( 2 Sam. xv. 37; xvi. 16; 1 Kings iv. 5); the counsel of Ahithophel was" trusted" like the oracles of God( 2 Sam. xvi. 23); he had the special honour and pledge to allegiance of eating at the king's table. The application by Our 196 a Lord Himself of this verse to Judas ( John xiii. 18) is simply an application of that which is typically suitable. In almost all points what the false counsellor was to David, the false Apostle was to the Son of David; but it has been noted that the words" in whom I trusted" are not used by Him, who" knew what was in man." v. 10. I shall reward them. This is one instance among many of a desire of vengeance upon enemies. So far as it implies simply indignation against treachery and malignity, it is absolutely right; so far as David speaks as a king, charged to maintain his authority and execute judgment, it is again right; but so far as it involves personal anger and wish for personal vengeance, it belongs to the old imperfection of" Thou shalt love thy neighbour and hate thine enemy," in contradistinction from the higher teaching of the perfect law of Love in the Lord Jesus Christ. v. 12. I am in my health. This is a wrong rendering. It should be( as in A.V.)," As for me thou upholdest me in mine integrity." The words stand in instructive contrast with the humble prayer for pardon of sin in v. 4. David" knows" that this prayer has been heard; and feels, in spite of the sin which he confesses, that his heart is still given to God, and that his cause is the cause of righteousness and of God. Therefore he hesitates not to use the words" in mine integrity," and to express the most absolute confidence in God's favour and deliverance. v. 13. This verse is the doxology appended to the First Book of the Psalter, closing with this Psalm( see Introduction, sect. 1). In this case it suits well the triumphant tone of the close of the Psalm, though it does not properly belong to it. THE SECOND BOOK OF THE PSALTER. This book( Ps. xlii.- lxxii.) contains eight Psalms( xlii.— xlix.) ascribed to the sons of Korah, one( Ps. 1.) ascribed to Asaph, eighteen to David( Ps. li.- lxv., lxviii., lxix., lxx.), one( Ps. lxxii.) to Solomon; three only( Ps. lxvi., lxvii., lxxi.) are anonymous. It was probably formed at a date considerably later than the first book( see Introduction, sect. I). PSALM XLII. 66 This Psalm is closely connected with Ps. xliii., as is evident both by the style and by the recurrence of the burden," Why art thou,"& c. The sons of Korah," to whom it is ascribed, were the company of Levites descended from Kohath, the son of Levi, named- strangely as it seems to us- from Korah, grandson of Kohath, the leader of the great rebellion against Moses( see Num. xvi. 1; 1 Chr. vi. 22; 2 Chr. xx. 19). The name will, of course, cover much variety of date and authorship. Unlike, however, many of the Psalms bearing this inscription, Ps. xlii. is one of strong individuality, as of singular beauty- the utterance of one banished from the sanctuary of God which he loves, at once" thirsting for the living God," and yet feeling, even in despondency, His support and comfort, Its divisions are clearly marked by the burden:( a), in vv. 1-7, we have simply the cry of longing and mournful remembrance of the glad worship of days gone by;( b), in vv. 8-15, a more vivid picture of the storm of trouble and enmity, under which faith in God is still unconquered. 66 v. 1. Desireth.... longeth- properly| all visible worship and gives it mean( as in A.V.)," panteth after." The ing, and which in turn is sustained marginal reading" brayeth after," and further deepened through such though it will suit the passage, is worship. Yet perhaps in those who less likely and less beautiful. The knew but one place of the manifesdeepest longing of the soul for God tation of God's presence, the immeis silent; for no cry can fully ex- diate desire must have occupied a press it. larger place than in us, who have v. 2. Athirst for God. The thirst" in spirit and in truth," and who known of the worship everywhere for a" Living God"-a Divine Person, a true Father, as distinct from the vague consciousness of a Supreme Power- is the secret of all vital resee God face to face as the revelation of the Lord Jesus Christ. ligion. It is of this satisfaction of this longing that Our Lord declares that they who come to Him shall " never thirst." In the Psalmist, as v. 3. From this verse( as from v. 13) the Psalmist describes his exile as embittered by the scorn of those who are not only his enemies, but who( as in xxii. 8) delight in taunts in all true servants of God, the long- over God's apparent desertion of His ing implies evidently the immediate servant- bringing out only more exdesire of" appearing before God" plicitly what his own heart in its in the worship of His visible sanc- moments of weakness is tempted to tuary, so lovingly remembered in v. believe. 4; but it is in essence the deeper. desire for that inner spiritual com- v. 4. For I went,& c.- properly, munion with Him, which underlies|" how I went,"& c. The words are 1966 PSALM XLII- cont. the expression of the memories, in this mountain country the exile looks which he" pours out his heart"- back, and" weeps, when he rememthe memories of the pilgrim proces- bers Zion." sion which he( as a priest or Levite) had led to the Temple in such festal song as is represented by the" Songs of Degrees." The contrast is bitter, between the solitude of exile and the communion of worship, between the tears of sorrow and the shout of praise. vv. 6, 7. The cry is of" the spirit which is willing" to" the flesh which is weak"-half rebuke, half comfort -expressing at once a present confidence in the help of God, and a hope of the future day, when all sorrow shall be lost in praise. It is the constant cry of this our state of imperfection, though it belongs especially to the hours of special trouble. v. 8. Concerning the land,& c. It should be" from the land of Jordan, from the Hermons, from the hill of Mizar." The verse describes the scene of banishment on the other side of Jordan;" the Hermons" are apparently the far- off mountains of Anti- Libanus, of which the snowy peak of Hermon is the highest; the mountain Mizar(" little") is some nearer hill, to us unknown, perhaps contrasted in its littleness with the lofty Hermon. From some point in The " water>> v. 9. One deep calleth another. " Deep calleth to deep," as if calling and answering each other in combination to overwhelm. waterpipes are the spouts or cataracts down the mountains.( The word is used only here and in 2 Sam v. 8.) There seems to be a mixture of the ordinary metaphor of a sea of troubles ( see Ps. lxxxviii. 7) with the image of the swollen torrents, sweeping all before them, which the Psalmist had before his eyes- the one the emblem of the depth and multitude of afflictions, the other of their sudden fierceness. PSALM XLIII. In this last utterance- virtually a conclusion of Ps. xlii.- we find a more distinct prayer for judgment between himself and his enemies, and a far brighter confidence of hope. v. 3. Thy light and thy truth. In this phrase, peculiar to this Psalm, it has been thought that there is an allusion, natural in a priestly writer, to the Urim and Thummim ( Ex. xxviii. 30; commonly rendered " Light and Truth"), so well remembered among glories of the vv. 10-15 express more vividly both elements of the soul's experience. There is the deep sense of sorrowGod apparently forgetting and man taunting with taunts which" smite the bones like a sword"-but there is also the underlying faith in God's lovingkindness as the light of " the daytime" and the song" of the night. It is hardly accidental that to the call on God as the" help of my countenance"( in v. 7) is now added the still more childlike cry to Him as" my God." v. 1. Judge me, O God( as in Ps.| Temple. Similarly in the plural xxvi. 1; xxxv. 1, 24), is the appeal," tabernacles peculiar to this not to God's mercy only, but to His Psalm with two others of the same righteousness, against both ungodli- authorship( xlvi. 4; 1xxxiv. 1), and ness and evil- doing. He is to the one of the" Songs of Degrees righteous by promise" the God of( cxxxii. 7)-we trace the technical their strength;" why does His sup- and familiar name of the sanctuary port seem, even for a moment, to in its two parts, the Holy Place and fail? the Most Holy. The prayer of the Psalmist is for the reality, of which the Urim and Thummim were the symbols- that it may be his comfort now, and may bring him back hereafter to the special dwellingplace of the" God of his joy and gladness," there to hymn in the sacred music the God who is" his God.' 197 THE PSALMS. Day 8. 5 Mine enemies speak evil of me When shall he die, and his name perish? 6 And if he come to see me, he speaketh vanity and his heart conceiveth falsehood within himself, and when he cometh forth he telleth it. 7 All mine enemies whisper together against me: even against me do they imagine this evil. 8 Let the sentence of guiltiness proceed against him and now that he lieth, let him rise up no more. 19 Yea, even mine own familiar friend, whom I trusted: who did also eat of my bread, hath laid great wait for me. 10 But be thou merciful unto me, O Lord: raise thou me up again, and I shall reward them. 11 By this I know thou favourest me that mine enemy doth not triumph against me. 12 And when I am in my health, thou upholdest mè: and shalt set me before thy face for ever. 13 Blessed be the Lord God of Israel: world without end. Amen. 2 My soul is athirst for God, yea, even for the living God: when shall I come to appear before the presence of God? 3 My tears have been my meat day and night while they daily say unto me, Where is now thy God? 4 Now when I think thereupon, I pour out my heart by myself: for I went with the multitude, and brought them forth into the house of God; 5 In the voice of praise and thanksgiving among such as keep holy- day. Day 8. will yet give him thanks for the help of his countenance. 8 My God, my soul is vexed within me: therefore will I remember thee concerning the land of Jordan, and the little hill of Hermon. 6 Why art thou so full of heaviness, O my soul and why art thou so disquieted within me? 7 Put thy trust in God: for I 9 One deep calleth another, because of the noise of the waterpipes: all thy waves and storms are gone over me. 10 The Lord hath granted his loving- kindness in the day- time: and in the night- season did I sing of him, and made my prayer unto the God of my life. 11 I will say unto the God of my strength, Why hast thou forgotten me why go I thus heavily, while the enemy oppresseth me? 12 My bones are smitten asunder as with a sword: while mine enemies that trouble me cast me in the teeth; 13 Namely, while they say daily unto me: Where is now thy God? 14 Why art thou so vexed, O my soul and why art thou so disquieted within me? PSALM 42. Quemadmodum. LIKE as the hart desireth the my God. so longeth my soul after thee, O God. 15 0 put thy trust in God: for I will yet thank him, which is the help of my countenance, and PSALM 43. Judica me, Deus. with me, O and defend my cause against the ungodly people: O deliver me from the deceitful and wicked man. 2 For thou art the God of my strength, why hast thou put me from thee and why go I so heavily, while the enemy oppresseth me? 30 send out thy light and thy truth, that they may lead me: and bring me unto thy holy hill, and to thy dwelling. 4 And that I may go unto the altar of God, even unto the God of my joy and gladness: and upon the harp will I give thanks unto thee, O God, my God. 5 Why art thou so heavy, 0 197 PSALM XLIV. In regard to this Psalm- ascribed to" the sons of Korah"-the occasion and meaning are perfectly clear, but the date of its composition is very difficult of determination. It is certainly written at a time of great disaster- defeat, captivity, and humiliation in the sight of the heathenyet a disaster under which the Psalmist can plead faithfulness in the people, and call with humble earnestness for the help of the Lord. It is difficult to refer this to any early period in the history of the monarchy, although indeed the difficulty may well arise from our almost complete ignorance of many portions of that history. By many critics the Psalm is referred to the time of the great Maccabean struggle; but to say nothing of the ancient tradition that the Canon was closed long before this- the position of the Psalm in the Psalter, the reference to the sons of Korah, the style of the Hebrew, and some even of the circumstances described, are against this. The known use in this period of v. 23," Awake, Lord,"& c., rather points to the existence of the Psalm long enough to have become familiar. It would suit better the time of return from Captivity, yet even to this some of the same objections apply. Probably it is of some earlier date, referring to some invasion and captivity and disgrace, unrecorded in the fragmentary Scriptural record. It opens( a), in vv, 1-9, with a sad remembrance of the old blessing and victorious confidence of Israel; to this succeeds( b), in vv. 10-17, a vivid picture of present ruin and humiliation; and the Psalm ends( c), in vv, 18 -26, with a protestation of faithfulness, and a cry to the Lord to awaken and help His people. vv. 1-4. The recital of the ancient| their ultimate trust; yet( as of old) blessings of God to His people is not they are to be used. only a natural sadness of remembrance, but an implied pleading with Him- much as in Solomon's prayer ( 1 Kings viii. 53)-that these His blessings should not prove to be in vain. This idea is brought out explicitly in Ps. Ixxix. 9, and thence added to verse 1 of this Psalm when used as an Antiphon in our Litany. v. 2, And cast them out. It should be" and spread them"( the Israelites)" abroad;" so corresponding to the antithesis of the previous clause, and carrying out the metaphor of the" planting." Compare the fuller description of Ps. lxxx. 8-11. vv. 10-17 describe a condition of more than temporary defeat or disaster. The forebodings of Solomon's prayer( 1 Kings viii. 33, 34, 44-50) are more than fulfilled; as the supplication of that prayer is afterwards taken up. The armies of Israel have been defeated; the people are devoured, scattered in a captivity so numerous that each is sold" for nought; the very name of Israel is a scorn to the neighbouring nations( the old enemies of the people in Philistia and Edom, Moab and Ammon), and a by- word in the more distant lands of the heathen( Egypt or Syria or Assyria); the triumph of the slanderer and blasphemer of God is to His servants both a shame and a perplexity. Nothing in the early days could have corresponded to this, but in the prophets, even before the Captivity, we have similar pictures of national disaster( see, for example, Joel iii. 2-6; Micah i. 6-16; Isa. lxiii. 17, 18; lxiv. 10-12). vv. 5-9 contain the thankful and confident declarations of Israel in the old and happy times of victory The Psalmist tries( it would seem) to take them up now, but is driven to the mournful contrast of the complaint of vv. 10-17. v. 5. Send help, properly( as in A.V.)," command deliverances." It needs but God's Word of autho- vv. 18-21. The peculiarity of this rity; under this Israel is ready to passage- in which it stands contrastfight. Their bow and sword are not led with the frequent confessions of 198 THE PSALMS. Day 9. my soul and why art thou so disquieted within me? 60 put thy trust in God: for DAY 9. Morning Prayer. 15 Thou makest us to be a byword among the heathen: and E have heard with our ears, that the people shake their heads PSALM 44. Deus, auribus. Wo God, our fathers have told at us. us what thou hast done in their time of old: 2 How thou hast driven out the heathen with thy hand, and planted them in: how thou hast destroyed the nations, and cast them out. 3 For they gat not the land in possession through their own sword: neither was it their own arm that helped them; 4 But thy right hand, and thine arm, and the light of thy countenance because thou hadst a favour unto them. 5 Thou art my King, O God: send help unto Jacob. 6 Through thee will we overthrow our enemies and in thy Name will we tread them under, that rise up against us. 7 For I will not trust in my bow: it is not my sword that shall help me; 8 But it is thou that savest us from our enemies and puttest them to confusion that hate us. Day 9. I will yet give him thanks, which is the help of my countenance, and my God. them. 14 Thou makest us to be rebuked of our neighbours to be laughed to scorn, and had in derision of them that are round about us. 16 My confusion is daily before me and the shame of my face hath covered me; 17 For the voice of the slanderer and blasphemer for the enemy and avenger. 18 And though all this be come upon us, yet do we not forget thee: nor behave ourselves frowardly in thy covenant. 19 Our heart is not turned back: neither our steps gone out of thy way; 20 No, not when thou hast smitten us into the place of dragons and covered us with the shadow of death. 21 If we have forgotten the Name of our God, and holden up our hands to any strange god: shall not God search it out? for he knoweth the very secrets of the heart. 22 For thy sake also are we killed all the day long: and are counted as sheep appointed to be slain. 23 Up, Lord, why sleepest thou: awake, and be not absent from us for ever. 9 We make our boast of God all day long and will praise thy Name for ever. 10 But now thou art far off, and puttest us to confusion and goest not forth with our armies. 24 Wherefore hidest thou thy face and forgettest our misery and trouble? 11 Thou makest us to turn our backs upon our enemies: so that they which hate us spoil our goods. 25 For our soul is brought low, even unto the dust our belly cleaveth unto the ground. 12 Thou lettest us be eaten up like sheep and hast scattered us among the heathen. 26 Arise, and help us and deliver us for thy mercy's sake. PSALM 45. Eructavit cor meum. is of a 13 Thou sellest thy people for nought: and takest no money for M matter: I speak of the things which I have made unto the King. 2 My tongue is the pen: of a ready writer. 3 Thou art fairer than the children of men full of grace are 198 PSALM XLIV- cont. the prophetic books, especially in the| 23; lix. 4, 5), why sleepest thou? It era of the Captivity( see Is. Ixiv. 5, is recorded that the use of these 6,7; Dan. ix. 5-14; Neh. i. 6, 7; ix. words in the Maccabean times was 33, 34)-is that, while they acknow- protested against, on the ground ledge disaster as a righteous judg-" He that keepeth Israel shall neiment on sin, the Psalmist here pro- ther slumber nor sleep." They are tests before the Searcher of hearts but the transient.utterance of natuthat under all and through all God's ral complaint in the dark hour, when people are faithful to His covenant, it seemed for a moment that God and that it is indeed as His people" made as though He heard not,' that they suffer( see v. 22). This like the Baal whom Elijah scorned would undoubtedly suit well the( 1 Kings xviii. 27), or like the imMaccabean time, though not that passive gods of heathen philosophy, time exclusively. who care not for human things. Out of this the Psalmist emerges in v. 26 into confidence in God's salvation; but we note that he no longer claims reward for faithfulness as above( vv. 18-20); he throws himself wholly on His" mercy." v. 20. The place of dragons- really " the place of jackals"( comp. Jer. ix. 11; x. 22), the dreary desolation of the wilderness. v. 23. Up, Lord( comp. vii. 7; xxxv. PSALM XLV. This Psalm- emphatically noted as at once Maschil, a" meditation," and " a song of love"-is evidently a song at the marriage of a king. That it is Messianic, prefiguring the kingdom of the true Son of David and His marriage with His Church, must be concluded from the superhuman grandeur of its imagery, from some features of its details, and even from its admission into the Psalter; and this conclusion is drawn accordingly by ancient Jewish interpretation, and by the authority of the New Testament( see Heb. i. 8, 9). To that kingdom alone can its utterances apply in anything like perfection. But it seems equally clear that, as usual in the Psalms, this Antitype is foreshadowed by an immediate and visible type in the marriage of a prince of the house of David, inheriting his promise( see v. 6), with some foreign royal bride. The traditional interpretation refers this to Solomon's marriage with the daughter of Pharaoh. In spite of much criticism, this is far the most probable. Certainly the royalty of Solomon alone could even approach to the greatness and majesty here described. The only objection worth notice is that the king is painted as a warrior, while Solomon was a man of peace; but yet he had his great army, his wars, and even his conquests( 2 Chr. viii. 3, 4), and this especially at the beginning of his reign, when his marriage took place( see 1 Kings xi. 14-25); and the war of the king in the Psalm is simply one of easy triumph in the cause of righteousness and peace. The other occasions conjectured- the marriage of Ahab with Jezebel, and the marriage of Jehoram of Judah with Athaliah- are both unworthy of the grandeur of the Psalm, and the former is utterly monstrous. Solomon, the immediate son of David and heir of the promise, would most naturally be the type of the true Son of David to come. The heading describes it as on Shoshannim," the Lilies," probably the name of the tune to which it was to be sung. The Psalm( after the first two introductory verses) consists of( a), in vv. 3-10, an address of praise and welcome to the king, blessed of God for ever, victorious in righteousness, and glorious in beauty;( b), in vv. 11 -13, an address to the bride, calling her to forget her own people and 198 a PSALM XLV- cont. worship her royal spouse;( c), in vv. 14-18, a concluding picture of the entrance of the bride into the palace, and a prediction of blessing on the marriage. v. 1 should be rendered66 My heart is overflowing with a goodly matter; I speak- my work is for the king." 66 v. 3. The first glory ascribed to the king is that of beauty and grace shed upon his lips," both specially appropriate to Solomon, both to be perfected in the Messiah( comp. Is. xxxiii. 17; Luke iv. 22). "" vv. 4-6. The second glory is of victory over his enemies. The king is to gird on the sword of his glory and majesty(" worship and renown"); he is to ride on in the cause of" truth and righteous meekness; " the prowess of his right hand is to" teach him terrible deeds; his enemies are to be pierced and subdued by his arrows. It is to be noted that the description is of an almost unresisted triumph in the cause, not of fresh conquest and warlike strength, but of" truth and righteous gentleness." This favours the application to Solomon; it paints still better the kingdom of the true " Prince of Peace. v. 6. Even in the midst,& c.- properly," in the hearts of the king's enemies. v. 7. Thy seat, O God. Of this verse only two renderings seem adequate,( a) that of our version, and( b) that which translates" God is thy Throne for ever," much as we read" God is our Rock" or" our Shield." The Septuagint version ( followed in Heb. i. 8) might lend itself to either, though better to the former, which other ancient versions contain explicitly.( a) The startling application of the name" God"( Elohim) to the human type is supported by Ex. vii. 1; xxi. 6; xxii. 7; Ps. Ixxxii. 6; and perhaps 1 Sam. xxviii. 13; the application to the Antitype contains the perfect truth, which this usage imperfectly foreshadows ( comp. John x. 34-36). Against it may perhaps be urged the emphatic use of" God, thy God" in v. 8.( b) The other rendering is harsh and unexampled, although, indeed, a magnificent embodiment of the great 198 b promise to David. Yet, it would express substantially, though not explicitly, the superhuman character of the true Son of David. Of the two the former has the greater weight, both of authority and of probability. vv. 6, 7. The third glory of the Divine royalty is the eternity foreshadowed in the promise to David ( 2 Sam. vii. 12-16), foretold again and again in completeness of the Messianic kingdom( see Dan. vii. 14); and the perfect righteousness, which is even more characteristic of that kingdom. vv. 8, 9. The oil of gladness( comp. Ps. civ. 15). The anointing with oil is the symbol of blessing, suggested, like the myrrh, aloes, and cassia, by the actual custom of bridal ceremony ( comp. Esther ii. 12). We may note the abundance of spices in the days of Solomon( 1 Kings x. 2, 10), and the importation and use of ivory ( 1 Kings x. 18, 22). If our translation stand, the" ivory palaces" must be" ivory caskets; but some render," Out of the ivory palaces music hath made thee glad." v. 11. The verse implies( as in the case of Solomon) many wives of various races( see 1 Kings xi. 3), but one supreme above all, like " the daughter of Pharaoh." Wrought about,& c. This is evidently taken from the LXX. version. It should be simply" in vesture of gold of Ophir"-again characteristic of the time of Solomon( see 1 Kings ix. 28; xii. 21; Job xxviii. 16). v. 10. It is notable, as illustrating this exhortation, that, while Solomon's marriage with" strange women" is noted as a sin, no censure is pronounced on the union with the daughter of Pharaoh, as though she actually adopted the worship and the spirit of Israel. v. 12. Thy Lord God. The word " God" is not in the original. It is simply" thy Lord"( comp. Gen. xviii. 12); and the worship" is that of mere reverence. Our version is probably suggested by the Messianic interpretation. PSALM XLV- cont. v. 13. The daughter of Tyre. Wel pestry laid down for her to walk note in Solomon's days the half- on; lastly, entering with music and dependent position of Tyre, the type shout of gladness into the king's of the rich among the people"( see palace. 1 Kings v. 1-12; ix. 10-14, 27, 28; 2 Chr. ii. 3-16). It has been argued from this verse that the bride was a daughter of Tyre, but the style of the reference to Tyre rather argues the contrary. v. 14. All glorious within. Whatever mystic meanings of this phrase naturally suggest themselves in the application to the Antitype, it seems clear that in the literal sense the meaning is" in the inner chamber." The Psalmist draws a graphic picture of the bride, first, in the splendour of her golden robe in the inner chamber; then as brought in procession to the king in the embroidered mantle, or on the embroidered tav. 17. The address seems to be to the bride, carrying on the exhortation to forget her father's house. She is to exchange the glory of her royal ancestors for the greater glory of her royal children, who shall rule the world. Again the application to the Church comes out irresistibly; the" fathers" are but the inheritors of the old Covenant; the children, literally ruling in all lands, are the trophies of the New. v. 18, on the other hand, is evidently addressed to the King- marking, as in all the promises to David, the two characteristics of universality and eternity in His Kingdom. PSALM XLVI. There can be little doubt that this Psalm, with Ps. xlvii., xlviii.- all ascribed to" the sons of Korah"-form a triplet of songs of triumph and thanksgiving on some signal triumph by the special favour of" the Lord of Hosts" over a gathering of enemies, which had threatened to overwhelm the city of God. Two occasions of such triumph suggest themselves- the destruction of the host of Sennacherib, and the great victory of Jehoshaphat ( recorded in 2 Chr. xx. 1-30) over the host of Moab, Ammon, and their allies. In favour of the former have been noted several similarities between this Psalm and Is. viii., ix. But the earlier occasion is supported by some curious coincidences. The victory was promised by the Levite Jahaziel as the salvation of the Lord, with the word," The Lord is with you"( 2 Chr. xx. 15-17); the promise was hailed and repeated on the eve of battle in music by the Levites" of the sons of Korah," and the victory hymned" with psalteries and harps and trumpets in the house of the Lord"( vv. 19, 21, 28); and the rather abrupt allusion to the shattering of the ships of Tarshish in xlviii. 6 irresistibly suggests the time when the memory of the disaster to the ships of Jehoshaphat recorded in 1 Kings xxii. 48; 2 Chr. xx. 37 was fresh. Probably, therefore, it is safe to recognise in these Psalms a magnificent thanksgiving over this earlier victory. This Psalm- the original of Luther's famous hymn( Ein' feste Burg ist unser Gott) is divided by the musical interlude( Selah) into three parts: ( a) the proclamation of" God our strength" through the earthquakes and storms of trouble( vv. 1-3);( b) a glorying in the indwelling Presence of God, as the source of gladness and peace( vv. 4-7);( c) a picture of the mighty work of God, shattering enmity and reducing the enemies to silence( vv. 8-11). Strength, peace, victory, are the blessings of" God with us." 199 It is ordered to be sung on Alamoth, that is," by women's voices," like the triumph song of Miriam( in Exod. xv. 20, 21), or the songs over the victories of Saul and David( 1 Sam. xviii. 6). PSALMS. Day 9. 16 With joy and gladness shall they be brought and shall enter into the King's palace. Day 9. THE thy lips, because God hath blessed thee for ever. 4 Gird thee with thy sword upon thy thigh, O thou most Mighty according to thy worship and renown. 5 Good luck have thou with thine honour ride on, because of the word of truth, of meekness, and righteousness; and thy right hand shall teach thee terrible things. 6 Thy arrows are very sharp, and the people shall be subdued unto thee even in the midst among the King's enemies. 7 Thy seat, O God, endureth for ever: the sceptre of thy kingdom is a right sceptre. 8 Thou hast loved righteousness, and hated iniquity where fore God, even thy God, hath anointed thee with the oil of gladness above thy fellows. 9 All thy garments smell of myrrh, aloes, and cassia: out of the ivory palaces, whereby they have made thee glad. 10 Kings' daughters were among thy honourable women: upon thy right hand did stand the queen in a vesture of gold, wrought about with divers colours. 11 Hearken, O daughter, and consider, incline thine ear: forget also thine own people, and thy father's house. 12 So shall the King have pleasure in thy beauty for he is thy Lord God, and worship thou him. 13 And the daughter of Tyre shall be there with a gift: like as the rich also among the people shall make their supplication before thee. 14 The King's daughter is all glorious within: her clothing is of wrought gold. 15 She shall be brought unto the King in raiment of needlework the virgins that be her fellows shall bear her company, and shall be brought unto thee. 17 Instead of thy fathers thou shalt have children: whom thou mayest make princes in all lands. 18 I will remember thy Name from one generation to another: therefore shall the people give thanks unto thee, world without end. PSALM 46. Deus noster refugium. YOD is our hope and strength: ble. 2 Therefore will we not fear, though the earth be moved: and though the hills be carried into the midst of the sea. 3 Though the waters thereof rage and swell and though the mountains shake at the tempest of the same. 4 The rivers of the flood thereof shall make glad the city of God: the holy place of the tabernacle of the most Highest. 5 God is in the midst of her, therefore shall she not be removed: God shall help her, and that right early. 6 The heathen make much ado, and the kingdoms are moved: but God hath shewed his voice, and the earth shall melt away. 7 The Lord of hosts is with us: the God of Jacob is our refuge. 8 0 come hither, and behold the works of the Lord: what destruction he hath brought upon the earth. 9 He maketh wars to cease in all the world he breaketh the bow, and knappeth the spear in sunder, and burneth the chariots in the fire. 10 Be still then, and know that I am God: I will be exalted among the heathen, and I will be exalted in the earth. 11 The Lord of hosts is with us: the God of Jacob is our refuge. 199 PSALM XLVI- cont. v. 1. Hope and strength- properly, which the earth melteth( comp. Mic. ( as in A.V.)," refuge and strong- i. 4; Amos ix. 5; Is. lxiv. 1-3). hold." The metaphor is taken, as usual, from a mountain stronghold, remaining unshaken on its deep foundations through the double convulsion of the earthquake, which at once casts" the hills into the midst of the sea'( comp. Matt. xxi. 21), and raises its waters- the great " tidal wave"-to engulf all that is not overthrown. "" v. 4. Of the flood thereof. This version obscures the meaning. It should be," There is a river, of which the streams,"& c.; drawing a striking contrast between the surging waves of the troubled world and the quiet fertilizing waters of the city of God-" the waters of Shiloah, which go softly ( Is. viii. 6)-So wonderfully described in Ezek. xlvii. 1-12 and Rev. xxii, 1, 2. vv. 8-10. In this section the Psalmist contemplates not so much v. 5. In the midst of her. The the calmness of the Divine strength Psalmist passes from the thought as the vivid energy of the Divine of" God our strength" to trace that judgment. The weapons of war strength to His indwelling Pre- must be shattered, before the final sence in the midst of the city of God, utterance of victory, which bids the and in" His holy dwelling"" be- nations be still before His majesty. tween the cherubim." Hence the So even our Lord declared of His help granted" right early"-lite- Kingdom of Peace," I came not to rally," when the morning dawns"-send peace, but a sword." But in after the night of trouble; and the either experience the secret of faith voice of command uttered, before is" God with us." v. 7. The Lord of hosts.... the God of Jacob( comp. Ps. Ixxxiv. 8). The union of these titles represents the two- fold character in which God is revealed- in His Eternal majesty, Jehovah, God" of hosts" that is ( see note on xxiv. 10), God of all the multitudes of earth and heavenand in His special covenanted rela" 9 tion to His people as the" God of Abraham, Isaac, and Jacob." From the one aspect comes the sense of awe and adoration; from the other of trust and love. God with us was the watchword, alike in the victory of Jehoshaphat( 2 Chr. xx. 17) and in the deliverance in the days of Ahaz( Is. vii. 14). PSALM XLVII. The position of this Psalm, between Ps. xlvi. and xlviii., suggests its being referred to same occasion. In itself it is only evident that it is a Temple Psalm of triumph and thanksgiving to God, as having shown forth His glory by deliverance of His people before all the nations of the earth. Nothing, however, could better suit the procession of thanksgiving" with psalteries and harps and trumpets unto the House of the Lord" after the victory of Jehoshaphat, when" the fear of God was on all the kingdoms of those countries"( 2 Chr. xx. 26, 27). From the words" God is gone up," it is naturally used as a Psalm for ASCENSION DAY, hymning the triumph of Him who ascended, when he had won his victory by" descending first to the lower parts of the earth." It is divided by the Selah into two parts:( a), in vv.1-4, the call to praise and thanksgiving; and( b), in vv. 5-9, the glad response to that call. ground for joy and trust( comp. the opposite idea in Ps. cxxx. 4," There is mercy with Thee; therefore shalt Thou be feared"). Till" perfect v. 2. For the Lord is.... to be feared. love casts out fear," the same conBy a striking paradox the awfulness sciousness of God as a living God, of the Lord and His wrath on His really guiding the world, must enemies are made to furnish the breathe fear through our unlikev. 1. Ye people should be," ye peoples." The idea throughout is of God's manifestation of His glory to all the nations. 199 a PSALM XLVII- cont. ness, love through our likeness, to Him. v.3. He shall,& c. The verbs should be in the present tense. It is in the present sense of God's subdual of his enemies, and His delight in the " worship" that is( as in A.V.), " the excellency"-of Jacob, that the thanksgiving is uttered. v. 5. God is gone up. From this phrase some of the older interpreters refer this Psalm( like xv. and xxiv.) to the carrying up of the ark in the days of David and Solomon. But it seems simply to convey the metaphorical idea that God's visible interposition for His people, so often called His" coming down" ( comp. Gen. xi. 5; xviii. 21; Ex. iii. 8; Is. lxiv. 1), is now over, and He is" gone up to the rest and glory of Heaven, amidst the music of praise. Naturally it is taken as foreshadowing the actual ascension of God Incarnate from earth to Heaven after His victory won( comp. Ps. 1xviii. 18, and St. Paul's comment in Eph. iv. 8-10), and sung accordingly on Ascension Day. v. 7. With understanding. The word is the technical word Maschil, a " psalm of instruction," or a" strain of skill." v. 9. This verse should be rendered" The princes of the peoples gather themselves together ( To be) a people of the God of Abraham. For to God belong the shields of the earth; are its Very highly exalted is He." The" shields of the earth" princes, considered as warriors and defenders of their people( see Hos. iv. 18). They bow before the great Conqueror, and count it honour to be numbered with His people( comp. Ps. lxviii. 29-31). Probably it is not so much the conversion of the nations, which was to be the promise of the hereafter, but rather the homage of their fear in the present, which is here referred to. PSALM XLVIII. This Psalm, the last of the group, apparently follows Ps. xlvii. as the Psalm sung after the procession has entered the Temple. The Psalmist rejoices in the material strength and beauty of the city of God, telling her bulwarks and marking her palaces, and delighting in the terrified confusion of her enemies. But throughout he sees the type of her higher spiritual glories in God as" our God for ever and ever." The Psalm falls readily into four sections:( a), in vv. 1, 2, a burst of exultation over the glory of the city of God;( b), in vv. 3-7, a picture of the discomfiture of the enemy by the breath of the Lord;( c), in vv. 8-10, an utterance of praise to Him for His judgments of mercy and righteousness;( d), in vv. 11-13, a call to the people to mark and to glory in the greatness of Zion." v. 2 is more literally," Fair in ex-| exultation, as to Jeremiah in his sorultation, the joy of the earth is the row( Lam. ii. 15), it is" the perfection Mount Zion, the angle"(" sides")" of of beauty, the joy of the whole earth." the north, the city of the great King." But his delight is not in its material The phrase" the sides of the north" strength or its historic glory; it is ( clearly topographical and not meta- because" God in her palaces is a sure phorical) seems to refer to the tem- refuge." ple hill, the north- eastern angle of the city. The traditional position of Zion is on the west. Perhaps, therefore, the simplest idea is to suppose the Psalmist to include in one view Mount Zion on the south, the temple hill on the north, and the city of the great King, the city of Jerusalem itself, lying below both. To him in his 199 b v. 4. To see such things- properly, " to see it"( Jerusalem). The very sight of its glory to the kings gathered and passing by was an astonishment and an abject terror. vv. 5, 6. The latter verse should be rendered," Thou breakest the ships of Tarshish by the east wind." The PSALM XLVIII- cont. in His Temple with joy. vv. 11, 12 dwell with patriotic affection on the glories of Zion; bidding Israel" count her towers,' « mark 66 " ship of Tarshish"( see 1 Kings x.| judgments;" both are remembered 22; xxii. 48) was the name for a great merchant ship( like our East Indiaman"), the type( as in Is. ii. 16) of proud stateliness. The metaphor is therefore twofold: the destructhe bulwarks" of her tion is sudden as the pangs of travail, strength, consider"(" set up") utter as the wreck of the proudest" the palaces" of her beauty. But, ships before the storm wind. But as before, the Psalmist turns at once the abrupt introduction of the naval from these to the indwelling Presence metaphor is probably due to the re- of God, her God for ever and ever. cent remembrance of the actual wreck described in 1 Kings xxii. 48; 2 Chr. xx. 36, 37. v. 13. Unto death. If these words are part of the Psalm itself, the rendering" over or" beyond death" is probably right. It introduces, indeed, a new idea, belonging rather to the individual communion with God than to the corporate existence of the holy city. But it brings out the parallelism with the preceding v. 8. We wait,& c. It should be, clause, and is not alien from the we have thought of Thy loving- peculiar ideas of the covenant with kindness,"& c. The two chosen the God, who is not" the God of manifestations of God," according the dead, but of the living." It is, to His Name"( comp. the revelation however, doubtful whether the origito Moses in Ex. xxxiv. 5-7) are His nal word( Al muth) is not one of the " lovingkindness and His" right- frequent notes of musical direction. eousness." Both are shown in" His for this Psalm or for Ps. xlix. 66 v. 7. As we have heard,& c. In this verse are united the past, of which" we have heard," the present, which" we have seen," and the future, which is to be" established for ever.' PSALM XLIX. This noble Psalm, ascribed to" the sons of Korah," is one of a singularly thoughtful and didactic character- a Psalm of wisdom rather than of devotion- breathing the spirit of the more meditative parts of the book of Proverbs, and dealing, though in a different tone, with the same great problem which occupies the book of Job. It is notable that Ps. lxxxviii., similarly reflective, though having a far deeper tinge of perplexity and even despondency, is attributed to Heman, the head of the Korahite company. Unlike that Psalm, however, this has a clear view of a future retribution and redemption of the righteous, as vividly contrasted with the vain transitoriness of earthly wealth and power. In this the pensiveness of deeper thought finds its rest. رو After the emphatic exordium( a) of vv. 1-4, it( b) states( in v. 5) the great question," What should the believer feel in the face of prosperous worldliness?" then goes on to dwell on the contrast between the transitoriness and vanity of worldly self- confidence, and the certainty of future blessing to the righteous; and finally( c) gives the answer( in vv. 16-20) that the righteous should not fear or be perplexed before the pretentious glory which passeth away. vv. 1-4. With this exordium compare the similar opening of Ps. lxxviii. 1, 2, which there, however, introduces a recital of Israel's history. Like many found in the Sapiential books ( Proverbs, Job, Ecclesiastes), it is the dignified utterance one who feels 200 that God has given him the knowledge of the secret of life, and that he is charged to proclaim it to a listening world. v. 4. Incline mine ear to the parable. The word( Mashal) here rendered " parable"-having as its root the Day 9. DAY 9. THE PSALMS. Evening Prayer. PSALM 47. Omnes gentes, plaudite. 4 He shall choose out an heritage for us even the worship of Jacob, whom he loved. 5 God is gone up with a merry noise and the Lord with the sound of the trump. OCLAP your hands together, all God: God upholdeth the same ye sing unto God with the voice of melody. for 2 For the Lord is high, and to be feared he is the great King upon all the earth. 3 He shall subdue the people under us and the nations under our feet. 60 sing praises, sing praises unto our God: 0 sing praises, sing praises unto our King. 7 For God is the King of all the earth: sing ye praises with understanding. 8 God reigneth over the heathen God sitteth upon his holy seat. 9 The princes of the people are joined unto the people of the God of Abraham: for God, which is very high exalted, doth defend the earth, as it were with a shield. PSALM 48. Magnus Dominus. GREAT is the Lord, and highly to be praised: in the city of our God, even upon his holy hill. 2 The hill of Sion is a fair place, and the joy of the whole earth: upon the north- side lieth the city of the great King; God is well known in her palaces as a sure refuge. 3 For lo, the kings of the earth: are gathered, and gone by together. 4 They marvelled to see such things they were astonished, and suddenly cast down. 5 Fear eame there upon them, and sorrow as upon a woman in her travail. 6 Thou shalt break the ships of the sea through the east- wind. 7 Like as we have heard, so Day 9. have we seen in the city of the Lord of hosts, in the city of our ever. 8 We wait for thy loving- kindness, O God: in the midst of temple. 9 0 God, according to thy Name, so is thy praise unto the world's end thy right hand is full of righteousness. 10 Let the mount Sion rejoice, and the daughter of Judah be glad because of thy judgments. 11 Walk about Sion, and go round about her and tell the towers thereof. 12 Mark well her bulwarks, set up her houses that ye may tell them that come after. 13 For this God is our God for ever and ever: he shall be our guide unto death. PSALM 49. Audite hæc, omnes. HEAR ye this, all ye people: ponder it with your ears, all ye that dwell in the world; 0 2 High and low, rich and poor: one with another. 3 My mouth shall speak of wisdom and my heart shall muse of understanding. 4 I will incline mine ear to the parable: and shew my dark speech upon the harp. 5 Wherefore should I fear in the days of wickedness and when the wickedness of my heels compasseth me round about? 6 There be some that put their trust in their goods and boast themselves in the multitude of their riches. 7 But no man may deliver his brother nor make agreement unto God for him; 8 For it cost more to redeem their souls: so that he must let that alone for ever; 9 Yea, though he live long: and see not the grave. 10 For he seeth that wise men also die, and perish together: as 200 PSALM XLIX- cont. idea of comparison- is used in var-| Ecclesiastes. Not even wisdom can ious senses:( 1) a parable, as we un- give permanence. The wise and the derstand the word;( 2) a proverb; fool die alike, and leave their wealth ( 3) an abstruse saying or riddle;( 4) a to others( comp. Eccl. ii. 15, 16). figurative antithetic poem, like those Nay, even the" inward thought of Balaam( Num. xxiii., xxiv.) and( see A.V.) with which they console Job( Job xxvii.- xxxi.). It is in the themselves- that their houses shall third sense that it is here used, of continue for ever, and their names the declaration of the secret of life, be made to live by calling the lands to others unknown, and is accord- by them- is vain. Man, whether the ingly paralleled with" dark speech." individual or the family, has no abidThe phrase," I will inclinemine ear," ing in his prosperity. So far he is seems to convey the idea of first lis- like" the beasts that perish"( comp. tening for the divinely- taught strain, Eccl. iii. 18-21). To this mournful which is hereafter to be" shown forth picture v. 13 adds a touch of irony. upon the harp." Folly as their thought is, it is handed down for praise to a posterity as foolish as themselves. What words could paint better the insufficiency of the immortality of the race or" the posthumous life of fame? "" v. 5. The iniquity of my heels must, from the evident sense of the passage, clearly signify, not the iniquity of the Psalmist himself, but the iniquity which dogs his heels to trip up and overthrow him. The great question is," How shall he stand fearless in the face of prosperous evil?" Like the author of Ps. lxxiii. in similar experience, he feels that" his feet were almost gone, his treadings had well nigh slipt; but he finds the answer, which is given in the following verses. vv. 7-9 should be thus rendered" No man can redeem his brother, Nor give to God a ransom for him ( For too costly is the ransom of a soul, And he must give that up for ever), So that he may live on continually, And see not corruption." It is difficult at first sight to see how this idea of man's inability to redeem another from death, as he might redeem him from slavery- profoundly- 8; v. 1-15). true and suggestive as it is in relation to the nature of One who can redeem -fits in with the general drift of the Psalm, which would be satisfied simply by the sense of the inability of earthly wealth and power to defy decay and death. But consideration will show that the opposition is between God, who can and will save, and the earthly might, which can save others still less than it can save itself. vv. 10-13. Here a new thought is introduced, very similar to that which runs through the mournful Book of 200 a "" v. 14 should be rendered" Like sheep they are gathered into Hades; Death shall be their shepherd, And the righteous shall triumph over them in the morning; Their beauty(" form") shall Hades consume, So that it finds no dwellingplace." The idea is that so often dwelt upon ( see Ps. ix. 17), that the trusters in earthly prosperity shall be swallowed up in the dark nothingness of Hades, as sheep fall into a pit- destitute of the permanent dwellingplace which they had seemed to hope for on earth. The phrase" in the morning' is strikingly significant; for it hardly mean anything but the morning after the night of Hades, when the righteous shall triumph over those who despised them. See the striking passages in Wisdom( iii. 1 can v. 15 carries on the thought implied in the previous verse, but explicitly, and with that personal reference which makes it a living truth," God will deliver"( not" hath delivered") " my soul from the abode of Hades;' " He shall receive me to Himself" ( comp. Ps. xxxi. 5; Luke xxiii. 46; Acts vii. 59). As in Ps. xvi. 10, 11, the hope of immortality is sure, because it rests on a communion with God, begun here, to be perfected hereafter. "" vv. 16-20 accordingly give the final answer to the question of the PSALM XLIX- cont. Psalm," Be just and fear not." The prosperity of the wicked is hollow as count well as transitory. He may himself happy" or( as in the more emphatic original)" bless his soul" in life, and( as is added with the ironical knowledge of human nature, characteristic of this Psalm) men will speak good of one who does well to himself(" faring sumptuously" and splendidly, like the rich man in the parable). But he shall go down to his fathers in the darkness of Hades." What shall it profit, if he gain the whole world, and lose his own soul?" v. 20. The burden, repeated from v. 12, brings out explicitly the condition there implied," Man being in honour, and having no understanding,"& c. The phrase is the characteristic phrase of the Book of Proverbs. Godlessness is viewed( as in Ps. xiv. 1) as want of" wisdom" or " understanding"-ignorance, wilful ignorance, of the great secret of lifeand so looked upon, not with hatred, but with a half- contemptuous pity. PSALM L. This magnificent Psalm is the first ascribed to Asaph( see Introduction, sect. II.), the head of the Gershomite company of Levites( 1 Chr. vi. 39), specially described as" Asaph the seer" in 2 Chr. xxix. 30. The tone is, indeed, solemnly prophetic, enforcing precisely the same lesson as to true spiritual sacrifice which is still more strikingly taught in Is. i. 11-20; Amos v. 21-24; Micah vi. 6-8. To infer, however, from this that the Psalm is of a later date than that of" Asaph the seer," argues a strange ignorance of the ever- recurring temptations of a time of strong religious observance. Even Samuel had to teach that" to obey is better than sacrifice," and in Ps. xl.- probably a Psalm of David- the same truth is emphatically urged. The teaching would come with special weight from one whose home was in the Temple, and who lived of the sacrifice. Grand as the Psalm is, its sequence of idea is exceedingly simple; and in style it is less terse and incisive than the Psalms of David. It has( a) a grand exordium in vv. 1-6, describing the manifestation of God; followed( b) by His warning( in vv. 7-15) of the nullity of all sacrifice, except the true sacrifice of devotion; and( c) rebuke to flagrant wickedness, cloked under the pretence of obedience to the law( vv. 16-21); the whole ending( d) with a brief emphatic summary of God's judgment( in vv. 22, 23). v. 1. The Lord, even the most mighty| manifestation of God by the cloud God. The original expression is strik- and fire in the Tabernacle( Ex. xl. ing and nearly unique( found only in 34, 35; Lev. ix. 24). So in Ps.xviii. 7Josh. xxii. 22)-El, Elohim, Jehovah, 15; xcvii. 2-5. Yet it is clear enough accumulating the names of God- El that the Psalmist knew, as well as denoting the unity of God, Elohim the Elijah himself( 1 Kings xix. 11, 12), majesty of Godhead in the fulness of that" the Lord was not in the whirlHis attributes, Jehovah His eternal wind or the fire." self- existent being. 200 b 66 v. 2 should be," Out of Zion, the perfection of beauty, God has showed." The perfection of beauty" is ( as in Lam. ii. 15) an epithet of Zion, naturally familiar to Asaph, specially appointed( 1 Chr. xvi. 5) to minister in Zion before the ark of the Lord. v. 3. The images are clearly suggested by the vision of Sinai, and the v. 5 is the summons of the great Judge. His angel messengers are to gather the Israelites, who( like the church of the New Testament) are" saints" in calling, and blessed covenant ratified by sacrifice." by a It is evident that this notice of the true function of sacrifice, as sealing the Covenant( see Ex. xxiv. 6-8), is emphatic, just because of the succeeding contrast of the pretence of PSALM L- cont. sacrifice with its reality( comp. li. vv.| living sacrifice. which offers soul and 16, 17 with 19). body to God( Rom. xii. 1). v. 7. For I am God, even thy God. The very blessing of covenant with God constitutes His people's special responsibility. They cannot( see Ezek. xx. 32-38) be as the heathen are; they must be infinitely more or less. v. 8. This verse should be rendered" I will not reprove thee for thy sacrifices; For thy burnt offerings are continually before Me.' vv. 9-13. The superstition rebuked is the common heathen superstition that" God is worshipped with men's hand, as though He needed something." It is here put in its naked grossness, as imagining the gods actually to feed on the sacrifices: but probably in Israel it found in some more covert form, as, for example, in the supposition that sacrifices were acceptable in proportion to their costliness and their multitude -such as may have lurked even under the magnificence of Solomon's offerings at the consecration of the Temple( 1 Kings viii. 63, 64). It recurs always, whenever we forget that God " seeks not ours, but us." v. 14. The true sacrifice is always that of self- devotion; but its phases vary with the occasion. Here it is the devotion of thanksgiving, the vow of homage and prayer; in Ps. xl. 8-11( as here in v. 23) it is the devotion of obedience and witness for God; in Ps. li. 16, 17 of the selfsurrender of the penitent heart. All must be harmonized in the true and vv. 16-20 turn from mere formalism to a grosser evil, which may underlie it- flagrant wickedness, eloked under boasting of the Law and the Covenant, such as that so often rebuked by the Prophets and by our Lord himself in His denunciation of the Pharisees. As usual in Holy Scripture, sins against mantheft, adultery, falsehood, slander, malice- are condemned at least as severely as sins against God. For" he that loveth not his brother, whom he hath seen, how can he love God, whom he hath not seen?" Throughout it is not only the committing sin, but the encouragement of it in others, which is characteristic of the utterly hardened( comp. Rom. i. 32). 201 v. 21. The ungodly are represented as" despising the riches of God's goodness and forbearance and longsuffering, not knowing that the goodness of God leadeth to repentance ( Rom. ii. 4). The mysterious permission of evil in that long- suffering often makes even His servants cry out," Thou art a God that hidest Thyself,"" Lord, how long?"( Ps. vi. 3; xiii. 1, 2); and the sinner abuses it in the cry," Tush, how should God perceive it?"" Thou, God, carest not for it"( Ps. x. 12, 14; lxxiii. 11). The one key to it is the truth implied in Rom. ix. 22, 23, that without it good cannot be perfected. vv. 22, 23 sum up the judgment of God- destruction to the godless, acceptance of that true devotion of thanksgiving and obedience, which shall not only have, but know that it has, salvation. PSALM LI. With this Psalm begins a second series of Psalms ascribed to David, closing the Second Book. The heading calls it with marked particularity " A Psalm of David, when Nathan the prophet came unto him, after he had gone in to Bathsheba"( 2 Sam. xii. 1); and there seems no adequate reason for setting aside this ancient tradition, which makes this Psalm- the deepest and most fervent of the Penitential Psalms, which has guided for centuries the expression of repentance- to be the utterance of that intense sorrow and penitence of David after his great sin, so pathetically described in 2 Sam. xii. Every word seems to suit his case; and the notion that the subtle consciousness of sin and the sense of the nullity of sacrifice could not belong to the time and character of David, is arbitrary and absurd. THE PSALMS. Day 9. well as the ignorant and foolish, and leave their riches for other. 11 And yet they think that their houses shall continue for ever: and that their dwelling- places shall endure from one generation to another; and call the lands after their own names. 12 Nevertheless, man will not abide in honour seeing he may be compared unto the beasts that perish; this is the way of them. 13 This is their foolishness and their posterity praise their saying. 14 They lie in the hell like sheep, death gnaweth upon them, and the righteous shall have domination over them in the morning their beauty shall consume in the sepulchre out of their dwelling. DAY 10. PSALM 50. Deus deorum. THE Lord, even the most mighty and called the world, from the rising up of the sun, unto the going down thereof. 2 Out of Sion hath God appeared in perfect beauty. 3 Our God shall come, and shall not keep silence: there shall go before him a consuming fire, and a mighty tempest shall be stirred up round about him. 4 He shall call the heaven from above and the earth, that he may judge his people. 5 Gather my saints together unto me those that have made a covenant with me with sacrifice. 6 And the heaven shall declare his righteousness: for God is Judge himself. 7 Hear, O my people, and I will speak: I myself will testify against thee, O Israel; for I am God, even thy God. Day 9. 15 But God hath delivered my soul from the place of hell: for he shall receive me. 8 I will not reprove thee because of thy sacrifices, or for thy burnt offerings because they were not alway before me. 9 I will take no bullock out of 16 Be not thou afraid, though one be made rich: or if the glory of his house be increased; 17 For he shall carry nothing away with him when he dieth: neither shall his pomp follow him. 18 For while he lived, he counted himself an happy man and so long as thou doest well unto thyself, men will speak good of thee. 19 He shall follow the generation of his fathers and shall never see light. Morning Prayer. 20 Man being in honour hath no understanding but is compared unto the beasts that perish. thine house: nor he- goat out of thy folds. 10 For all the beasts of the forest are mine: and so are the cattle upon a thousand hills. 11 I know all the fowls upon the mountains and the wild beasts of the field are in my sight. 12 If I be hungry, I will not tell thee for the whole world is mine, and all that is therein. 13 Thinkest thou that I will eat bulls' flesh and drink the blood of goats? 14 Offer unto God thanksgiving and pay thy vows unto the most Highest. 15 And call upon me in the time of trouble so will I hear thee, and thou shalt praise me. 16 But unto the ungodly said God: Why dost thou preach my laws, and takest my covenant in thy mouth; 17 Whereas thou hatest to be reformed and hast cast my words behind thee? 18 When thou sawest a thief, thou consentedst unto him: and hast been partaker with the adulterers. 19 Thou hast let thy mouth 201 PSALM LI- cont. The only real difficulty lies in the words of vv. 18, 19, on which see note. It is deeply interesting to compare it with Ps. xxxii., the simpler utterance of a later period in his repentance. The promise of pardon(" The Lord hath put away thy sin; thou shalt not die"), while it keeps repentance from being remorse, deepens the sense of utter unworthiness in the penitent- marked, perhaps, by his abstaining throughout from the use of the name Jehovah, the covenanted God of Israel, from whom he had fallen. By whomsoever written, the Psalm sets forth with infinite pathos and completeness the gradations of the spiritual experience of the true penitent;( a), in vv. 1-4, the simple cry for pardon and purification, in the utter humility of conscious sin before God; next( b), in vv. 5-8, the deeper sense of a contrast within, of the power of inborn sinfulness, with the promise and hope of the higher life; thence( c), in vv. 9-12, in natural sequence, the prayer for renewal of soul in the gift of the free Spirit; lastly( d), in vv. 13-19, the vow of praise, and witness of God's goodness, and the acceptable sacrifice of a contrite heart, through which alone the altar of God can be approached for burnt offering and oblation of thankfulness. vv. 1, 2. The prayer, trusting only in the" multitude of God's mercies,' is twofold- for the pardon which " does away"(" blots out") the guilt of transgressions( comp. Ex. xxxii. 32; Is. xliv. 22; Col. ii. 13, 14), and the renewal, which washes and cleanses the soul from the pollution of sin( comp. Is. i. 16; Jer. iv. 14; Heb. ix. 13, 14; Rev. i. 5; vii. 14). The two gifts, though distinct, are v. 7. Purge me with hyssop. The inseparable parts of the Divine for- allusion is clearly to such ordinances giveness. v. 4. Against Thee only,& c. It argues strange ignorance of true repentance to raise difficulty, because David's crime was gross against man. In the view of evil, as sin- sin against God's righteousness and love- all other thoughts must be absorbed, as the finite, however great, in the infinite. In the deepest spiritual experience we are conscious of but two existences- God and our own soul." 66 That thou mightest,& c.( comp. St. Paul's use of this verse in Rom. iii. 4). It is not the commission of sin, but the conviction of sin, which makes clear the righteousness of God when He judges( not" when He is judged," as in our version). It is only when sin is known and felt as sinful that it brings out by contrast the righteousness of God. vv. 5-8. It is profoundly true to nature, that the penitent consciousness of actual sin should produce on the one hand the painful sense of an inborn sinfulness, and yet, on the other, the certainty of a higher humanity, delighting in the law of God after the inner man( see Rom. vii. 14 -25). Out of this necessarily arises the confidence that, in some way, God will purge sin, and by the very purification kindle joy and gladness. What that way is David might guess, but we know. 202 as Exod. xxiv. 5-8; Lev. xiv. 4-7; Num. xix. 6, 18( on which see the comment in Heb. ix. 18-23). David sees in them the symbols, not the substitutes, of true purification of heart( comp. Is. i. 18). v. 8. The bones which Thou hast broken,& c. The bones, as usual ( see Ps. vi. 2,& c.), are looked upon as the seat of pain, racking and crushing both body and soul. The Psalmist feels, not only the relief, but the actual joy, of accepted penitence. 66 vv. 9-12 describe the renewal, there hopefully prayed for, with singular vividness, in phases rising to a glorious climax- from" cleanness of heart" to rightness"( properly " constancy") of the renewed soul; then to consciousness of a Divine " spirit of holiness" still within us, and through it a royal" freedom of spirit"(" the princely heart of innocence"), defying the bondage both of sin and of fear( compare the con Day 10. speak wickedness and with thy tongue thou hast set forth deceit. 20 Thou satest, and spakest against thy brother yea, and hast slandered thine own mother's son. THE PSALMS. 21 These things hast thou done, and I held my tongue, and thou thoughtest wickedly, that I am even such a one as thyself: but I will reprove thee, and set before thee the things that thou hast done. 22 O consider this, ye that forget God: lest I pluck you away, and there be none to deliver you. according to the multitude of thy mercies do away mine offences. 2 Wash me throughly from my wickedness and cleanse me from my sin. : 3 For I acknowledge my faults: and my sin is ever before me. 4 Against thee only have I sinned, and done this evil in thy sight that thou mightest be justified in thy saying, and clear 23 Whoso offereth me thanks and praise, he honoureth me: and to him that ordereth his conversation right will I shew the salvation of God. PSALM 51. Miserere mei, Deus. AVE mercy upon me, O God, Hafter thy great goodness not despise. 6 But lo, thou requirest truth in the inward parts and shalt make me to understand wisdom secretly. Day 10. 11 Cast me not away from thy presence and take not thy holy Spirit from me. 7 Thou shalt purge me with hyssop, and I shall be clean: thou shalt wash me, and I shall be whiter than snow. 12 O give me the comfort of thy help again and stablish me with thy free Spirit. 13 Then shall I teach thy ways unto the wicked and sinners shall be converted unto thee. 8 Thou shalt make me hear of joy and gladness: that the bones which thou hast broken may rejoice. 9 Turn thy face from my sins: and put out all my misdeeds. 10 Make me a clean heart, O God and renew a right spirit within me. 14 Deliver me from bloodguiltiness, O God, thou that art the God of my health: and my tongue shall sing of thy righteousness. 15 Thou shalt open my lips, O Lord: and my mouth shall shew thy praise. 16 For thou desirest no sacrifice, else would I give it thee: but thou delightest not in burntofferings. PSALM 52. Quid gloriaris? HY boastest thou art 5 Behold, I was shapen in wick- W thou tyrant: that thou canst edness and in sin hath my mother conceived me. 17 The sacrifice of God is a troubled spirit: a broken and contrite heart, O God, shalt thou 18 O be favourable and gracious unto Sion build thou the walls of Jerusalem. 19 Then shalt thou be pleased with the sacrifice of righteousness, with the burnt- offerings and oblations then shall they offer young bullocks upon thine altar. do mischief; 2 Whereas the goodness of God: endureth yet daily? 3 Thy tongue imagineth wickedness and with lies thou cuttest like a sharp razor. 4 Thou hast loved unrighteousness more than goodness and to talk of lies more than righte-. ousness. 5 Thou hast loved to speak all words that may do hurt: 0 thou false tongue. 6 Therefore shall God destroy thee for ever: he shall take thee, and pluck thee out of thy dwelling, and root thee out of the land of the living. 202 * Q PSALM LI- cont. vv. 18, 19. These verses have been thought to be a liturgical addition vv. 13-17 contain the answer to of later date, and the phrase" build the question," What shall I render thou the walls of Jerusalem," has to the Lord?" The first offering is been taken as indicating the era of the proclaiming in his own example the Captivity. But the Psalm could God's mercy to sinners. As David's hardly have ended with v. 17; the sin" made the enemies of God to prayer for Sion and the building up blaspheme," his penitence and par- of Jerusalem might at least suit well don are the comfort of the penitent with the time of David, when the ( comp. St. Paul's frequent use of his walls of the Holy City were rising, own example, 1 Cor. xv. 8-11; Eph. and the absence of all allusion to iii. 7-9; 1 Tim. i. 13-16). The next the Temple accords better with this is praise and thanksgiving, not only than with a later date; and we note of God's goodness, but of His right- in 2 Sam. xii. 20 that, after his fasteousness, in which" He is faithful ing and weeping before God, David and just to forgive sins." Lastly, came into the house of the Lord and the absolute self- surrender of the worshipped, of course, with" sacri" broken and contrite heart," which fice and oblation." If the main part ( unlike man) God" will not de- of the Psalm expresses the spiritual spise.' " Such self- devotion St. Paul, experience of his penitence, may not in the great Epistle which teaches this conclusion belong to his renewal of man's sin and God's forgiveness, of outward worship, and be that urges" by the mercies of God which fitted the Psalm hereafter for ( Rom. xii. 1). use in the Temple? trast of Rom. vii. 21-24 with viii. 1, 2, 14-17, 33-39). PSALM LII. This Psalm- a Maschil of David- is in the inscription referred to the time" when Doeg the Edomite came and told Saul, and said unto him, David is come to the house of Ahimelech"( see 1 Sam. xxii. 9-23). It is thus made the utterance of David on the arrival of the fugitive Abiathar, and his narration of the cruel massacre at Nob through the report of Doeg. There seems no reason to reject this tradition, or to doubt that the Psalm is aimed at Doeg himself. From the history we may well suppose that his report was malignant, for he suppressed all that might exculpate Ahimelech; certainly he was a man of blood, for he executed the cruel decree, from which Saul's own soldiers shrank. The Psalm has all the characteristics of David's early Psalms. It is broken by the Selah into three divisions:( a), in vv. 1--5, the indignant description of the treacherous foe;( b), v. 6, the denunciation of God's wrath upon him;( c), in vv. 7-10, the exultation of the righteous over his fall, and their sure confidence in God. 33 v. 1. Thou tyrant- properly," O and" understanding" of the Edommighty one.' Doeg's headship over ites as well as on their warlike the royal herds implied power; his fierceness( vv. 8, 10). slaughter at Nob clearly indicates a great following, probably of his Edomite countrymen. 6. Out of thy dwelling- properly, " out of the tent." This may be the tent which the master of the herds would naturally occupy; but the contrast of v. 9 rather suggests " the Tabernacle," which Doeg had vv. 2, 3. This description of mingled delight in cruelty and treacherous slander is frequent, both in the Psalms and in the Prophets- per- so recently visited and outraged. haps especially typical of Oriental character of the worst sort. It is curious that in the prophecy of Obadiah stress is laid on the" wisdom "" 202 a The wicked is uprooted from the Tabernacle of God; the righteous is like a green olive tree in the House of the Lord. PSALM LII- cont. "" v. 9. The description of the" green olive tree may simply be a general metaphor like that of Ps. i. 3, 4. But it has been noted that Nob was on the northern slope of the Mount of Olives, and that the figure of this verse, as of v. 6, may have been suggested by the actual growth of trees round the Tabernacle itself. v. 10 should probably be rendered, " I will wait upon Thy Name- for it is good- before Thy saints." The description exactly suits the attitude of mingled confidence and expectation belonging to David's condition at that time; and it falls in with that delight in fellowship before God, which is so constantly expressed in his Psalms. PSALM LIII. This Psalm- called a Maschil of David- is obviously an adaptation of Ps. xiv., belonging to a later time. The differences are( 1) the substitution throughout of the name Elohim for Jehovah;( 2) the remarkable alteration of v. 6, as compared with xiv. 9, 10. In the earlier Psalm we have," There were they brought in great fear; for God is in the generation of the righteous. As for you, ye have made a mock at the counsel of the poor, because he putteth his trust in the Lord"-a description at once of momentary fear and reaction of hardened mockery in the wicked. Here there is a picture of signal overthrow of some open enemy of Israel." They were afraid where no fear was; for God hath broken the bones of him who besieged thee; thou hast put them to confusion, because God hath despised them." It may also be observed that the concluding verse suits this Psalm far better than Ps. xiv. Perhaps it may belong only to this, and may have been wrongly appended by the copyists to the original Psalm. 66 This Psalm( like lxxxviii.) is to be sung on Mahalath," which seems to mean" to a sombre, mournful strain." PSALM LIV. This Psalm is( like Ps. lii.) referred by the inscription to a particular time in the days of David's early persecution by Saul," when the Ziphites came and said to Saul,' Doth not David hide himself with us?""( see 1 Sam. xxiii. 19, 20). This was a time of great distress, coming just after the ungrateful treachery of the men of Keilah( 1 Sam. xxiii. 1-13); and David was saved only by an invasion of the Philistines, which forced Saul to give up the pursuit. The Psalm suits well the occasion; and there is no reason why the tradition should not be accepted as correct. The Psalm is divided by the Selah into two parts:( a), in vv. 1-3, a cry to God in helplessness;( b), in vv. 4-7, a thankful conviction that the cry is heard. 202 b v. 1. For thy Name's sake- pro- vv. 6, 7). Hence the prayer is, perly( as in A.V.)," by thy Name."" Save me by Thy mercy; avenge The Name of God is His manifesta- me by Thy strength." tion of Himself; which is( see Ex. v. 3. Strangers- evidently the xxxiv. 5, 6) emphatically a manifes- Ziphites, belonging indeed to Jutation of His mercy, as" the Lord dah, but worse than aliens in their God, merciful and gracious"( see dealings with David. The tyrants PSALM LIV- cont. ( or" mighty men"), which have not triumph, which in v. 7 he anticipates God Lefore their eyes, are probably as already granted. the warriors of Saul, and Saul himv. 6. An offering,& c.- properly, self, from whom the Lord was de-" with a free heart will I sacrifice is parted, and who, knowing God's promise to David( see 1 Sam. xxiv. 20; xxvi. 25), sought to falsify it by his death. unto Thee." The reference clearly to some actual sacrificeoffered probably by Abiathar- as a thank- offering, which perhaps David had( see Ps. 1xvi. 12)" promised with his lips and spoken with his mouth, when he was in trouble." v. 5. In Thy truth- that is," in fulfilment of Thy promise to me.' 33 vv. 6, 7. These verses probably mark David's thankful reception of the news of his deliverance by the sudden withdrawal of Saul. In this he recognises an answer to his prayer, and an earnest of the future PSALM LV. This singularly touching Psalm, of which the earlier part has been so vividly embodied in the music of Mendelssohn- another Maschil of David -indicates by its marked difference of tone that it belongs to a wholly different period of his experience. The whole circumstances and colouring of the Psalm, and especially the manifest likeness to Ps. xli., irresistibly suggest the time of the rebellion of Absalom, and the discovery of the treason of Ahithophel. The tone is one of infinite disquietude and sadness; the painful sense of the ingratitude and treachery of his own familiar friend pours itself out, now in sorrow, now in indignant bitterness; yet underlying all is a confidence in God's protecting and avenging hand. What could suit better the hour of David's flight and sojourn in the wilderness? The difficulties which have induced some critics to set aside the ascription, and refer the Psalm to a later writer( Jeremiah or some other of his age), are insignificant or unreal. 66 Because it is,& c.- properly, because it is good"-good in all senses, but especially in the goodness of the deliverance described in the next verse. The Psalm opens( a), in vv. 1-8, with the sad utterance of one overwhelmed with disquiet, and longing in vain to flee away and be at rest; ( b) next follows, in vv. 9-16, the description of the enmity and guile which fill the holy city, and the special treachery of one who had seemed to be as the Psalmist's own soul;( c) lastly, in vv. 17-25, we have the conclusion of faith, broken in upon by a recurrence of the bitter memory of treachery, but ending finally in the conviction that God's hand must be against the bloodthirsty and deceitful man, and that under it we may rest. v. 2. How I mourn,& c.- properly,| that David's iniquities were falling " how I toss to and fro in my pain, upon his own head. The rest of the and cannot but groan aloud. imagery is of the pursuit which he fears or fancies from his triumphant enemies. v. 3 should be rendered" Because of the cry of the enemy, Because of the oppression of the wicked. For they cast iniquity upon me; In their wrath they press me hard." 23 The phrase" cast iniquity upon me,' seems to refer to taunts like those of Shimei( 2 Sam. xvi. 8), 203 v. 5. Horrible dread- properly,( as in Job xxi..6), the horror of passes into death." Disquiet' " fear and trembling;" fear of death" into the" horror" of its near approach. 66 vv. 6-8. This exquisite image is obviously suggested by the occasion. Fleeing in haste and difficulty Day 10. 7 The righteous also shall see this, and fear and shall laugh him to scorn; 8 Lo, this is the man that took not God for his strength: but trusted unto the multitude of his riches, and strengthened himself in his wickedness. DAY 10. THE PSALMS. PSALM 53. Dixit insipiens. HE foolish body hath said in no God. 2 Corrupt are they, and become abominable in their wickedness: there is none that doeth good. 3 God looked down from heaven upon the children of men: to see if there were any, that would understand, and seek after God. 4 But they are all gone out of the way, they are altogether become abominable there is also none that doeth good, no not one. Evening Prayer. 7 Oh, that the salvation were given unto Israel out of Sion: Oh, that the Lord would deliver his people out of captivity! 8 Then should Jacob rejoice: and Israel should be right glad. PSALM 54. Deus, in nomine. Day 10. 9 As for me, I am like a green olive- tree in the house of God: my trust is in the tender mercy of God for ever and ever. 6 An offering of a free heart will I give thee, and praise thy Name, O Lord: because it is so comfortable. 7 For he hath delivered me out of all my trouble and mine eye hath seen his desire upon mine enemies. PSALM 55. Exaudi, Deus. 5 Are not they without under: HEAR my prayerself from and hide not standing that work wickedness eating up my people as if they would eat bread? they have not called upon God. 6 They were afraid where no fear was: for God hath broken the bones of him that besieged thee; thou hast put them to confusion, because God hath despised them. for thy Name's sake: and avenge me in thy strength. 2 Hear my prayer, O God: and hearken unto the words of my mouth. 10 I will always give thanks unto thee for that thou hast done: and I will hope in thy Name, for thy saints like it well. 3 For strangers are risen up against me and tyrants, which have not God before their eyes, seek after my soul. 4 Behold, God is my helper: the Lord is with them that uphold my soul. 5 He shall reward evil unto mine enemies: destroy thou them in thy truth. my petition. 2 Take heed unto me, and hear me: how I mourn in my prayer, and am vexed. 3 The enemy crieth so, and the ungodly cometh on so fast: for they are minded to do me some mischief; so maliciously are they set against me. 4 My heart is disquieted within me and the fear of death is fallen upon me. 5 Fearfulness and trembling are come upon me and an horrible dread hath overwhelmed me. 6 And I said, O that I had wings like a dove for then would I flee away, and be at rest. 7 Lo, then would I get me away far off and remain in the wilderness. 8 I would make haste to escape: because of the stormy wind and tempest. 9 Destroy their tongues, 0 Lord, and divide them for I have spied unrighteousness and strife in the city. 203 1859 PSALM LV- cont. through the wilderness, the Psalm- ness of repeated prayer goes, as ist watches some wild dove wing- usual, with confidence in His hearing its way easily and safely to a ing and deliverance. height, where it can shelter itself from the storm and from the birds of prey; and longs for the wings which might carry him in an instant far away from the tempest of wrath and trouble." To be at rest" is the very climax of the longing of the old king, weary of life and of its disappointments. In vv. 9-11 there comes a sudden change of tone. Verse 9( like v. 16) is a flash of fierce righteous indig- haps best renderednation out of this cloud of sadness. Then, by a singularly striking figure the Psalmist looks back in thought on the city which he loved so well, and sees it peopled with dreadful forms. Violence and Strife walk its streets and man its walls; Evil, Sorrow, and Wickedness establish themselves in the central stronghold; Deceit and Guile quit not the market place( the" street"), where Justice should have sat. vv. 12-15. In this section we have another rapid change to the infinite sadness of a heart wounded by special treachery- the one thing which it could not bear, and from which it could not flee. There is a plaintive tenderness in the address to one who had been his equal(" companion"), his guide in counsel, and his familiar friend; and a still deeper pathos in the remembrance of the companionship, as sealed in the House of the Lord. Every word suits well the condition of Ahithophel. Naturally out of this bursts forth- since" to be wroth with one we love, Doth work like madness in the brain"a yet bitterer vehemence of indignation, praying that death may fall on the foes, and the unseen world (" hell") swallow them up in darkLike v. 9, it breathes the spirit of the Old Testament, not of the New. Ahithophel was( see note on Ps. xli. 9) the type of Judas, but how different the tone- stern, yet sad and gentle- of the true Son of David! ness. v. 17. In this turning to God, in which the fierce wrath of v. 16 is calmed in a moment, it is characteristic that the name Jehovah is first used.( The word" Lord" in v. 9 is not" Jehovah.") Earnestv. 19. With me. Probably the sense is" fighting with me," and therefore against me." The idea that this is the declaration of the solitary servant of God, that" they that be with us are more than they that be ful in itself- is alien from the whole with them"( 2 Kings vi. 16)-beautispirit of the Psalm. 204 v. 20. This difficult verse is per" God shall hear and themHe sits enthroned of old( Selah)Who have no changes( of fortune), Who fear not God." There is something striking in this interposition of the praise of the Eternal, emphasized by the musical interlude, in the midst of the declaration that He will in His own good time answer the vaunts of those who in the flush of unbroken prosperity fear not God. He is above change; they only fancy themselves so. answer vv. 21, 22 are pathetically true to nature in the recurrence to the one treason so deeply felt, now in a tone of indignation rather than sadness. The emphasis is on the breaking of a covenant of peace, and on the smoothness of plausible words, which yet are as daggers of assassination. Both again apply to Ahithophel above all others, especially if, as grandfather of Bathsheba, he had condoned, or even gloried in, the wrong which raised her to the throne. thetic ending of the many changes vv. 23-25 are the calm yet paof thought alternating in this Psalm. The burden is still felt, but cast on the Lord, who will Sustain"(" nourish") his servant. for ever." The The righteous may" fall," but" not ' bloodthirsty and deceitful men" triumphant now ( comp. Ps. v. 6), will be cut off; " taking the sword, they shall perish with the sword"( comp. Prov. x. 27; Eccl. vii. 17). Singularly were the words fulfilled of Ahithophel. The one final refuge is," But I will trust in Thee." THE PSALMS. Day 10. 10 Day and night they go about within the walls thereof: mischief also and sorrow are in the midst of it. 11 Wickedness is therein: deceit and guile go not out of their streets. 12 For it is not an open enemy, that hath done me this dishonour: for then I could have borne it. 13 Neither was it mine adversary, that did magnify himself against me for then peradventure I would have hid myself from him. 14 But it was even thou, my companion: my guide, and mine own familiar friend. 15 We took sweet counsel together and walked in the house of God as friends. 16 Let death come hastily upon them, and let them go down quick into hell for wickedness is in their dwellings, and among them. 17 As for me, I will call upon God and the Lord shall save me. 18 In the evening, and morning, and at noon- day will I pray, DAY 11. Morning PSALM 56. Miserere mei, Deus. BE E merciful unto me, O God, for man goeth about to devour me: he is daily fighting, and troubling me. 2 Mine enemies are daily in hand to swallow me up: for they be many that fight against me, 0 thou most Highest. 3 Nevertheless, though I am sometime afraid yet put I my trust in thee. 4 I will praise God, because of his word: I have put my trust in God, and will not fear what flesh can do unto me. 5 They daily mistake my words: all that they imagine is to do me evil. 6 They hold all together, and keep themselves close and mark my steps, when they lay wait for my soul. Day 10. and that instantly and he shall hear my voice. 19 It is he that hath delivered my soul in peace from the battle that was against me: for there were many with me. 20 Yea, even God, that endureth for ever, shall hear me, and bring them down for they will not turn, nor fear God. 21 He laid his hands upon such as be at peace with him and he brake his covenant. 22 The words of his mouth were softer than butter, having war in his heart: his words were smoother than oil, and yet be they very swords. 23 O cast thy burden upon the Lord, and he shall nourish thee: and shall not suffer the righteous to fall for ever. 24 And as for them thou, 0 God, shalt bring them into the pit of destruction. 25 The blood- thirsty and deceitful men shall not live out half their days: nevertheless, my trust shall be in thee, O Lord. Prayer. 7 Shall they escape for their wickedness: thou, O God, in thy displeasure shalt cast them down. 8 Thou tellest my flittings; put my tears into thy bottle are not these things noted in thy book? 9 Whensoever I call upon thee, then shall mine enemies be put to flight this I know; for God is on my side. 10 In God's word will I rejoice: in the Lord's word will I comfort me. 11 Yea, in God have I put my trust I will not be afraid what man can do unto me. 12 Unto thee, O God, will I pay my vows: unto thee will I give thanks. 13 For thou hast delivered my soul from death, and my feet from falling that I may walk before God in the light of the living. 204 PSALM LVI. This Psalm- a Michtam of David- is referred by the inscription to the time when the Philistines took him in Gath." In this reference to an assault upon him, not recorded in 1 Sam. xxi. 10-15( though clearly alluded to in v. 2 and xxii. 1), there is an indication of genuineness. The visit was David's first visit to Gath when he was a solitary fugitiveperhaps suspected to be a spy- and was in the imminent danger, from which he only escaped by feigning madness. Ps. xxxiv.( on his escape) is therefore a sequel to this Psalm. It is to be sung on Jonath- elem- rechokim(" the silent dove of the distant land")- probably the name of the tune to which it is set. The recurrence of the burden in vv. 4, 11 breaks the Psalm into two parts;( a), in vv. 1-4, a brief description of his danger and prayer for deliverance; and( b), in vv. 5-11, a more emphatic picture of the watchful enmity of the foes, and an expression of unshaken confidence in God's love. To these succeeds( c), in vv. 12, 13, thè offering of vow and thanksgiving over an assured deliverance. v. 1. Daily( here and in v. 2) is" all| sure up my tears, like choice wine or day long." water for the desert. Lacrymæ pænitentium vinum angelorum( St. Bernard, quoted by Dr. Kay on this passage). Every wandering, every tear, is noted as precious in his book. v. 2. O thou Most Highest. This rendering of the Hebrew is found in the ancient versions; but the probable meaning is" from on high" connected with the previous words, and signifying" in their pride" or " disdain." v. 3. Sometime afraid. This version softens the intentional paradox of the original. It is," What time I fear, I put my trust in Thee, and fear not." " The flesh is weak," in this he fears; but there is" a strength made perfect in weakness," and in this he fears not. The very fear of conscious helplessness throws him on the true help. Hence," when he is weak, then he is strong." vv. 5, 6. In v. 2 the" enemies" are literally" watchers." Here this idea is fully worked out. It is notable that his Philistine enemies had to use guile, to" wrest his words," to" watch his steps," to" lay wait for his life." Perhaps, now as afterwards, Achish was inclined to trust and favour him, and therefore such guile was needed. v. 7. Thou, O God,& c. It should be," In Thine anger cast down the peoples," that is," the Gentiles". an indirect allusion to the heathen character of the enemies, which is another indication of the correctness of the historical reference given to this Psalm. v. 8. Put my tears into Thy bottlethat is, by a striking metaphor, trea204 a v. 10 is more forcible in the original66 " In God will I praise His word; In JEHOVAH will I praise His word." The emphatic repetition with the name Jehovah marks an appeal to the special Covenant added to the natural trust in God. The use of the phrase" in God" implies a communion in soul with Him, on which the trust is built. v. 11. The opposition of God's love to man's enmity runs through the Psalm( vv. 1, 4, 11), as though by reiteration the Psalmist would impress it upon his own soul. Man is little, but near; God's greatness seems far off, and it needs an effort to bring it home, not only to the mind, but to the heart. v. 13. The deliverance is anticipated with a flash of the joy which beams through Ps. xxxiv., uttered on its accomplishment( comp. Ps. cxvi. 8). should be" the Light of Life" v. 13. The light of the living. It ( comp. John viii. 12)-the light which is not only the guide, but the necessary condition of life, coming from Him, who is the Life itself. PSALM LVII. The heading describes this Psalm as a" Psalm of David, when he fled from Saul in the cave"-evidently the cave of Adullam( 1 Sam. xxii. 1), or the cave of Engedi( 1 Sam. xxiv. 1-3). The close connection with the preceding Psalm belonging to the sojourn in Gath, immediately before the flight to Adullam, suggests the former. The whole character of the Psalm -the freshness and vigour of style, the buoyancy of tone and the vivid abrupt of transition from one point to another- accord well with the occasion and with the general tenour of David's early Psalms. It is a Psalm of almost exuberant confidence in God out of the very jaws of danger, applied accordingly as a Psalm of EASTER DAY to the great triumph of the Righteous One over the powers of Hell and Death. The burden," Set up Thyself,"& c., divides the Psalm into two equal parts- the first( a), in vv. 1-6, a cry of confident faith against the devouring enmity of man; next( b), in vv. 7-12, a burst of thanksgiving over the anticipated deliverance. Like Ps. Iviii., lix., lxxv., it is headed" Destroy not"-either the name of the air to which the Psalm was to be sung, or( perhaps more probably) a motto describing the general idea of the Psalm. v. 1. Under the shadow of thy wings.| Name's sake." The salvation of Comp. Deut. xxxii. 11; Ps. xvii. 8; His servants from the wicked is the lxiii. 7. This tyranny- properly" de- highest exaltation of His glory bestruction"-is evidently the persecu- fore men and angels( comp. Eph. tion of Saul, of which David knew i. 6, 12; iii. 10). well from God's promise to him that it would pass away. v. 2. Perform the cause,& c. The original is simply" who accomplisheth for me," that is, who fulfils his promise of good for me. Morning Psalm. The probable renv. 9 evidently implies that this is a dering of the last clause is striking, v. 3. Save me,& c. The most proba-" I myself will awake the morning ble rendering is," He who devoureth- anticipate the dawn by my hymn me has reviled me( comp. lvi. 1). of praise. My glory, as in Ps. xvi. 9 God from heaven blesses with salva- and xxx. 12, is" my soul." The soul tion; man reviles and rages in vain. wakes first: next wakes the music of its praise. "" vv. 4, 5( with some difficulties of exact translation) draws a vivid picture of his enemies in rapid variation of metaphor. Now they are devouring" lions" in cruelty; now" firebrands" in wrath; now they openly threaten with the spears and arrows" of violence; now they pierce with the" sharp sword" of a false tongue( comp. lii. 3). v. 6 pleads with God for" His v. 8. My heart is fixed" stedfast, unmoveable" amidst all the storms of danger and trouble. 204 b v. 10. Among the people,& c. The idea of this proclamation of God's glory among the heathen is probably suggested by the circumstances of the time- the late sojourn in Gath, and the restless wanderings on the debateable frontier ground. The Divine glory is( as always) the manifestation of mercy and truth in salvation( see v. 6). PSALM LVIII. This Psalm- terrible in its denunciation of hardened sinners, prayer for their destruction, and rejoicing over their doom- is ascribed to David; the force and abruptness of the imagery, and the intensity of wrath against evil, suit the ascription well. There is nothing to fix its period( see, however, note on v. 1), but the characteristics are those of David's early ' Psalms. * Q5 PSALM LVIII- cont. It evidently contains( a), in vv. 1-5, a description, half sarcastic, half denunciatory, of hardened wickedness;( b), in vv. 6-8, a vehement cry to God against it;( c), in vv. 9, 10, an exultant anticipation of the vindication of God's justice by its fall. v. 1. O ye congregation. This ren- of prayer against the wicked- that dering( unsupported by ancient ver- the teeth of their ravening cruelty sions) is probably wrong. As the may be broken; their strength flow text stands it must be," Do ye utter away like a stream; that their the silence of righteousness?" i.e. arrows may be cut off or snapped the righteousness which has hither-(" rooted out" in our version); that to been silent. This has been sup- they may waste like the snail( as it posed to allude to Absalom's pre- leaves its trail behind); that their tence( 2 Sam. xv. 3, 4) of rectifying evil may be abortive in its very the miscarriage of David's justice. birth; that the fire of their mischief But the expression is harsh and may be swept away by the whirlwind artificial; and it is probably best of God. ( by a slight correction) to readv. 8. The version of this difficult verse is certainly wrong, and hardly intelligible. We should probably render" Before your pots feel the( fire of) thorns, Whether green or burning, he shall whirl( their brands) away." " Do ye utter righteousness, O ye gods? Do ye judge uprightly the children of men?" Gods( as in Ps. lxxxii. 1, 6) are the great ones of the earth, with perhaps an allusion to their haughty selfexaltation above mere" children of men." v. 2. Yea is" Nay rather." Deal with wickedness- properly," deal" or " weigh out wickedness," in the scales of miscalled justice. vv. 3-5. To the sarcasm of the previous verses succeeds abruptly vehemence of denunciation on the hardened persistence in evil- perverseness, license, falsehood- and the utter refusal to listen to all charms of persuasion to good. v. 5 is perhaps literally" Which refuseth to hear the voice of the whisperer, Of the skilful weaver of charms." The allusion is to the hissing whisper of the charmer, and to the magic ceremonies of incantation. vv. 6-8, with still more forcible abruptness, accumulate metaphors The metaphor is from the fire kindled in the wilderness, and the brands whirled away, still half green, half burning, by the blast. The thorn fire, rapidly kindled and extinguished, is the threatening and abortive mischief of the wicked. Another rendering refers the latter verse to the food," whether raw or boiling hot,"& c. But this is less natural and striking. vv. 9, 10 express the stern judicial rejoicing over the blood of the wicked in the thought that" after all there is a God of justice"( perhaps with allusion to the" gods of v. 1). Comp. Ps. lxviii. 23," That other ny foot,"& c. The idea( as in many instances in the Psalms) breathes the righteous indignation of" the spirit of Elias," rather than the higher and diviner spirit of Him who wept over Jerusalem. PSALM LIX. In the heading this Psalm is called a Psalm" of David, when Saul sent and they watched the house to kill him." It is difficult to decide for or against this ascription. The general style and character of the Psalm, in its bold imagery and intensity of wrath, and many special allusions, suit well with the ascription. Against it, however, we have to set the emphatic reference( in vv. 5, 8, 11) to the heathen- hardly explained by comparison with liv. 3, or by the supposition( in itself apparently probable) that Saul 205 Day 11. THE PSALMS. PSALM 57. Miserere mei, Deus. me, O be merciful unto me, for my soul trusteth in thee and under the shadow of thy wings shall be my refuge, until this tyranny be over- past. 2 I will call unto the most high God even unto the God that shall perform the cause which I have in hand. 3 He shall send from heaven: and save me from the reproof of him that would eat me up. 4 God shall send forth his mercy and truth: my soul is among lions. 5 And I lie even among the children of men, that are set on fire whose teeth are spears and arrows, and their tongue a sharp sword. 6 Set up thyself, O God, above the heavens and thy glory above all the earth. : 7 They have laid a net for my feet, and pressed down my soul: they have digged a pit before me, and are fallen into the midst of it themselves. 8 My heart is fixed, O God, my heart is fixed: I will sing, and give praise. 9 Awake up, my glory; awake, lute and harp: I myself will awake right early. 10 I will give thanks unto thee, O Lord, among the people and I will sing unto thee among the nations. 11 For the greatness of thy mercy reacheth unto the heavens: and thy truth unto the clouds. DAY 11. Evening PSALM 59. ᎠᎬ Eripe me de inimicis. ELIVER me from mine enemies, O God: defend me from them that rise up against me. 20 deliver me from the wicked doers and save me from the blood- thirsty men. 3 For lo, they lie waiting for Day 11. 12 Set up thyself, O God, above the heavens and thy glory above all the earth. PSALM 58. Si vere utique. ARE your minds set upon righteousness, O ye congregation: and do ye judge the thing that is right, O ye sons of men? 2 Yea, ye imagine mischief in your heart upon the earth and your hands deal with wickedness. 3 The ungodly are froward, even from their mother's womb: as soon as they are born, they go astray, and speak lies. 4 They are as venomous as the poison of a serpent: even like the deaf adder that stoppeth her ears; 5 Which refuseth to hear the voice of the charmer: charm he never so wisely. 6 Break their teeth, O God, in their mouths; smite the jawbones of the lions, O Lord; let them fall away like water that runneth apace; and when they shoot their arrows let them be rooted out. 7 Let them consume away like a snail, and be like the untimely fruit of a woman and let them not see the sun. 8 Or ever your pots be made hot with thorns so let indignation vex him, even as a thing that is raw. 9 The righteous shall rejoice when he seeth the vengeance: he shall wash his footsteps in the blood of the ungodly. 10 So that a man shall say, Verily there is a reward for the righteous doubtless there is a God that judgeth the earth. Prayer. my soul the mighty men are gathered against me, without any offence or fault of me, O Lord. 4 They run and prepare themselves without my fault: arise thou therefore to help me, and behold. 5 Stand up, O Lord God of hosts, thou God of Israel, to visit all the heathen: and be not mer205 PSALM LIX- cont. employed aliens, such as Doeg and" Cush, the Edomite," against David. The Psalm, by whomsoever written, is striking in its force, occasionally obscure in its concentration of meaning, and alternating between fierce wrath against the enemy and exulting confidence in God. It falls into two divisions, each again subdivided. The former contains ( a), in vv. 1-5, a prayer for deliverance of the innocent from the men of blood, and for righteous visitation of the heathen; and( b), in vv. 6-9, a picture of them, the enemies, ravening like dogs for prey, and scorned by the righteous Lord. The latter contains( c), in vv. 10-13; a vehement prayer, first for signal chastisement, and then for final destruction of the enemies; and( d), in vv. 14-17, an ironical repetition of the metaphor of ( b), and a concluding burst of praise to the Deliverer. vv. 1-4 agree exactly with the descriptions elsewhere given of the enemies of David in the time of Saul, in respect of treachery, unscrupulousness, and thirst for blood. The metaphors are naturally drawn from warfare- the ambush, the muster, the running to station themselves(" prepare themselves") against their prey. Moreover, the vehement protestations of innocence are characteristic of the Psalms of this period. vv. 6, 7 again refer with striking appropriateness to the bloodhounds of Saul, compared to the wild famished dogs of Eastern cities, prowling in the dusk for prey. They speak should be," they belch forth" or " foam at the mouth." v. 5. Here, however, difficulty begins. The invocation to" Jehovah," the Eternal One- the" God of vv. 11-13 form an awful prayer of imprecation against the enemies. First, that they may not be speedily my people" forswept away, lest get it, but remain in slow destruction as a warning to God's servants; hosts( see xxiv. 10), the Lord of then that they may be taken in the all rational beings- the" God of snare, because of the sin of their Israel," the God of covenant with lips, their utterance( oddly rendered " their preaching") of cursing and His own people- is emphatic, and the prayer that He will" visit the falsehood; lastly, that after this heathen," can hardly refer to indi- longsuffering they may be consumed vidual aliens in the service of Saul. in wrath, and in their destruction be It is just possible that it may signify a monument of the wrath of God as the ungodly as such, and stand as again, there is the same reference to the Judge of all the earth. Here, synonymous with" the treacherous workers iniquity(" those that offend,"& c.) in the next clause. Otherwise it is hard to explain it consistently with the traditional ascription. See also vv. 8 and 11. heathen as heathen, difficult to explain on the traditional hypothesis. ،، دو v. 9. My strength,& c. It should probably be," O my strength, I will wait upon thee"( comp. v. 17). v. 7. Swords in their lips( comp. lv. 22; lvii. 5). The metaphor is here dropped, as also in the next clause, " For who( they say) doth hear?' ( comp. x. 12, 14). 206 v. 10. God sheweth,& c. The true meaning( as in A.V.) here and in v. 4, is far more beautiful." God shall prevent me"-anticipate my needs and my prayers( comp. Ps. xxi. 3) in the freedom of His mercy. vv. 14, 15 appear to be a sarcastic and defiant repetition of the metaphor of vv. 6, 7.(" They will return" should be" Let them return.") Then let the hungry pack return( he says) after their wont, and raven for food in the evening; unsatisfied let them prowl all night in vain"( as in the marginal reading of A.V.). vv. 16, 17 are similarly a fuller and more emphatic repetition of v. 9. The" refuge"( here and in v. 9) is the" high fortress" of safety, from which the Psalmist looks down on the vain fury and persistency of his enemies. Day 11. ciful unto them that offend of malicious wickedness. 6 They go to and fro in the evening they grin like a dog, and run about through the city. 7 Behold, they speak with their mouth, and swords are in their lips for who doth hear? 8 But thou, O Lord, shalt have them in derision and thou shalt laugh all the heathen to scorn. 9 My strength will I ascribe unto thee for thou art the God of my refuge. 10 God sheweth me his goodness plenteously and God shall let me see my desire upon mine enemies. THE PSALMS. 11 Slay them not, lest my people forget it but scatter them abroad among the people, and put them down, O Lord, our defence. 12 For the sin of their mouth, and for the words of their lips, they shall be taken in their pride: and why? their preaching is of cursing and lies. 13 Consume them in thy wrath, consume them, that they may perish and know that it is God that ruleth in Jacob, and unto the ends of the world. will return: grin like a dog, and will go about the city. 15 They will run here and there for meat and grudge if they be not satisfied. 16 As for me, I will sing of thy power, and will praise thy mercy betimes in the morning for thou hast been my defence and refuge in the day of my trouble. 17 Unto thee, O my strength, will I sing for thou, O God, art my refuge, and my merciful God. PSALM 60. Deus, repulisti nos. GOD, thou hast cast us out, and scattered us abroad: thou hast also been displeased; O turn thee unto us again. 0 2 Thou hast moved the land, and divided it heal the sores thereof, for it shaketh. 3 Thou hast shewed thy people heavy things thou hast given us a drink of deadly wine. Day 11. 4 Thou hast given a token for such as fear thee: that they may triumph because of the truth. 5 Therefore were thy beloved delivered help me with thy right hand, and hear me. 6 God hath spoken in his holiness, I will rejoice, and divide Sichem: and mete out the valley of Succoth. 7 Gilead is mine, and Manasses is mine: Ephraim also is the strength of my head; Judah is my law- giver; 8 Moab is my wash- pot; over Edom will I cast out my shoe: Philistia, be thou glad of me. 9 Who will lead me into the strong city who will bring me into Edom? 10 Hast not thou cast us out, O God wilt not thou, O God, go out with our hosts? 11 O be thou our help in trouble for vain is the help of man. 12 Through God will we do great acts for it is he that shall tread down our enemies. 206 PSALM 61. Exaudi, Deus. HE EAR my crying, O God: give ear unto my prayer. 2 From the ends of the earth will I call upon thee: when my heart is in heaviness. 30 set me up upon the rock that is higher than I for thou hast been my hope, and a strong tower for me against the enemy. 4 I will dwell in thy tabernacle for ever and my trust shall be under the covering of thy wings. 5 For thou, O Lord, hast heard my desires and hast given an heritage unto those that fear thy Name. 6 Thou shalt grant the King a long life that his years may endure throughout all generations. 7 He shall dwell before God for ever: O prepare thy loving mercy and faithfulness, that they may preserve him. 8 So will I alway sing praise unto thy Name: that I may daily perform my vows. PSALM LX. The heading of this Psalm makes it a Psalm" of David, when he strove with Aram- naharaim"(" Syria of the two rivers," i.e. Mesopotamia)" and Aram- zobah"( Syria of Zobah)," when Joab returned and smote of Edom in the valley of salt twelve thousand." The war referred to is noticed in 2 Sam. x. 7-19; 1 Chron. xviii. 12, 13; xix. 6-19; and( by allusion) in 1 Kings xi. 15, 16; but the inscription can be taken from none of these, and is obviously of independent authority. It would appear that Joab was sent back from Syria to quell a rebellion in Edom, which he did( through Abishai, according to 1 Chron. xviii. 12, 13), and punished the rebels with merciless severity( 1 Kings xi. 15, 16). The Psalm itself shows that after this David had suffered a critical reverse( unrecorded in the history) before the final victory, which brought him to the zenith of his power. Between the defeat and the victory the Psalm is clearly written. It is said to be on Shushan- eduth(" the Lily of Testimony"), probably the tune to which the Psalm was sung. The Psalm, thoroughly suiting its occasion, has three parts:( a), in vv. 1-5, mingled lamentation and hope under defeat;( b), in vv. 6-8, the proclamation of God's answering promise of triumph;( c), in vv. 9-12, the confident acceptance of that answer in prayer and thanksgiving. and vv. 1-3 are the complaints of de-| subject races still left. These are feat and disaster, described under" divided and meted out" in untwo figures- the earthquake, which questioned sway. Then" Gilead and " moves the earth and divides it," Manasseh," the Israelite regions makes" breaches"( in our version of the east, Ephraim and Judah, strangely rendered" sores") in it the great tribes of the westshakes it"-the" drink of Ephraim" the strength"( or debewilderment as wine"(" deadly fence)" of the head," as the most wine"), under which the hearts of powerful, Judah the" Law- giver the people" stagger like a drunken or" Sceptre"( see Gen. xlix. 10), as man"( comp. Ps. lvii. 27). the royal tribe.( This description marks the early date of the Psalm.) Then the subject peoples, described in scornful triumph-" Moab, the wash- pot"( for washing the feet); >> " Edom," the slave to whom" the shoe," taken off for washing," is cast;" Philistia, bidden to cry aloud"(" be thou glad") in forced homage, or in terror. 66 vv. 4, 5 change to the remembrance that even in defeat" God gave His people a banner"( in our version token") round which to rally for deliverance, and to prayer for the completion of that deliverance. v.4. That they may triumph,& c. This verse must be rendered," that they may lift themselves up' "( or rally), either( taking the present text)" because of truth," or, perhaps more probably( as in all the ancient versions)," from the bow" of the enemy. The latter certainly is the more graphic and natural rendering. v. 6. In His holiness( comp. Ps. 1xxxix. 36), that is, in the sanctity of His promise; or perhaps, as in the LXX.," in His sanctuary" by some oracle solemnly given. vv. 6-8 enumerate the sources of David's strength. First," Shechem and Succoth"- apparently representing the west and east of Jordan- possibly referring here to the 206 a v. 9. The strong city, the central fortress of the unconquered foeRabbah perhaps, or Zobah. Who will lead me,& c., should be," Who The conhath led me into Edom?" quest of Edom, already achieved, is the earnest of future triumph. v. 10. Hast not Thou,& c. This mistranslation mars the sense. It should be," Wilt not Thou, O God, who hadst cast us out, go forth,' & c.? David speaks in hope of the return of God's help after His temporary displeasure; for this he prays in v. 11; through this he anticipates triumph in v. 12, with an anticipation gloriously fulfilled. PSALM LXI. This Psalm is clearly the Psalm of an exile" in the ends of the earth," longing for the sanctuary of God; and it dwells with special emphasis of faith on the promise to" the king" for all generations. Ascribed to David, it suits well in both these points the time, to which so many Psalms belong, of the flight from Absalom, when he would naturally fall back in the hour of desolation on the great promise of the" sure mercies of David." Both in special expressions and in the general tone, passing from distress into confidence, it much resembles other Psalms known to belong to that time. In the first portion( a), in vv. 1-4, it is a cry of prayer; in the second ( b), in vv. 5-8, it is an expression of faith and praise. v. 2. From the ends of the earth- the natural exaggeration of the sorrow of the exile in the desolation of the wilderness. v. 3. Higher than I- properly," the rock too high for me" to climb unaided- the Presence of God, which is, as usual, described as the" refuge" and the" strong tower" of safety. v. 4. I will dwell,& e. This is properly the expression of a wish," Let me dwell," or" I would dwell." The Psalmist longs for the worship of the Tabernacle, from which he is far away, though God is with him still. The very metaphor," under the shadow of Thy wings( see Ps. xvii. 8; Ivii. 1; lxiii. 7; xci. 4), is probably suggested here by the thought of the outstretched wings of the cherubim in the Sanctuary. "> v. 5. Thou hast given,& c. The best rendering is probably that of the A.V.," thou hast given me the heritage of those who fear Thy Name," that is, the heritage of Israel, which David knows to be his by promise, though now it seems to be lost. v. 6. The king-- according to the Jewish Targums," the King Messiah." It is clear that David has in view the great promise to his seed, so often quoted( 2 Sam. vii. 12-16), as is obvious by the reference to never- ending life and blessing of God's mercy and truth, never to be taken away. So far the Psalm is Messianic in its ultimate meaning, but its immediate idea is the security for triumph and restoration which the great promise implies. v. 8. Perform my vows. As in Ps. lvi. 12, the Psalmist's yows, made in exile and trouble, are to be performed on joyful return to Jerusalem. PSALM LXII. This Psalm, like Ps. xxxix., with which it has many resemblances in expression, is headed" A Psalm of David for Jeduthun"( or" Ethan"), the head of one of the Levitical companies. There is little of internal evidence of authorship or date, except the indications of rising enmity against the If the Psalm be Psalmist and of oppression and disorder in Israel. David's, this points to the same period as that of the preceding Psalm. It is broken by the Selah into three sections:( a), in vv. 1-4, an indignant remonstrance against the enemies;( b), in vv. 5-8, an outpouring of confidence in God;( c), in vv. 9-12, a defiance in His strength of all earthly power. v. 1. Truly. The word is used em- is" in silence." Amidst all the din phatically six times in this Psalm, in of enmity his soul keeps silence and vv. 1, 2, 4, 5, 6, 9( as three times in is at peace in God. Ps. xxxix. 6, 7)." Only" would be the best rendering(" Only upon God,"& c.). Still( here and in v. 5) v. 8. Ye shall be slain,& c. This is an erroneous rendering. The verse should be206 b PSALM LXII- cont. " How long will ye rush against a man, That ye may break him down, Like a toppling wall, like a sinking fence?" It is the Psalmist who feels his state precarious, so that a touch may break him down. So it certainly was with David at the outbreak of the rebellion. 0.4. This verse is also mistranslated. It should run66 Only from his excellency they counsel to thrust him down, They who delight in lies,"& c. The picture, as in many similar Psalms, is both of violence and of treachery- the two chief weapons of rebellion. vv. 5, 6 repeat vv. 1, 2 with certain characteristic changes, turning assertion of faith into self- exhortation, under the sense of pressure and trouble; accumulating in v. 7 the expressions of confidence in God's goodness(" salvation,"" glory," strength,"" refuge"); adding, in v. 8, a call to the people of God to join in this confidence. v. 9 again misses the sense of the original, the words rendered" men" in the two clauses being different ( see A.V.). vv. 9, 10 should be" Only a breath are men of low degree, 207 And men of high degree a lie; In the balance they mount upward, They are altogether lighter than a breath; O trust not in wrong, rely not vainly on robbery,"& c. Men of all degrees are referred to as powerless; but the reference seems especially to the great men(" the princes"), who were prominent in the rebellions both of Absalom and Adonijah. vv. 11, 12( see Job xxxiii. 14; xl. 5). The ascription is not only of power, but of a power discriminating between men, in justice and yet in mercy- judging according to works, yet not saving by works. In this faith is the essence of all vital religion. PSALM LXIII. This most beautiful Psalm is ascribed to" David, when he was in the wilderness of Judah"-" the barren and dry land," which suggested the image of spiritual thirst. As usual, it combines the longing for the worship of the Sanctuary with the sense of a presence of God still with the exile. Like the preceding Psalms, it evidently belongs to the time of weariness, distress, and thirst( 2 Sam. xvii. 2, 29) on the flight from Jerusalem. It is a Morning Psalm, and as such it has been used daily from early times in the Eastern Church. It falls into two unequal parts: the first( a) and most beautiful, in vv. 1-9, being an outpouring of aspiration for God and confidence in Him; the latter( b) a brief expression of defiance to those who would assail the king( vv. 10-12). v. 2. The cry, like xlii. 2," My soul v. 3." In holiness"-properly," in is athirst for God," is the universal the Sanctuary." The word thus" cry of men in sense of helplessness should be repeated at the beginning and weariness for the God of com- of v.5. The repetition is suggestive, fort; yet in both cases it is probably " So have I beheld thee"( in happier suggested and stimulated by the days)" in the Sanctuary; so will I physical conditions under which the magnify thee as long as I live." Psalm was written. Both" soul" While the Psalmist fondly regrets and" flesh"( comp. 1xxxiv. 2) feel the worship in which he beheld( see the intense craving for God's bless- Ps. lxxvii. 13) the power and glory of ing, by which both must be sus- God manifested in His Sanctuary, tained. yet he knows that everywhere he Day 12. DAY 12. THE PSALMS. Morning Prayer. PSALM 62. Nonne Deo? MY Y soul truly waiteth still upon God: for of him cometh my salvation. 2 He verily is my strength and my salvation: he is my defence, so that I shall not greatly fall. 3 How long will ye imagine mischief against every man: ye shall be slain all the sort of you; yea, as a tottering wall shall ye be, and like a broken hedge. 4 Their device is only how to put him out whom God will exalt their delight is in lies; they give good words with their mouth, but curse with their heart. 5 Nevertheless, my soul, wait thou still upon God: for my hope is in him. 6 He truly is my strength and my salvation: he is my defence, so that I shall not fall. 7 In God is my health, and my glory: the rock of my might, and in God is my trust. 80 put your trust in him alway, ye people: pour out your hearts before him, for God is our hope. 9 As for the children of men, they are but vanity: the children of men are deceitful upon the PSALM 63. Deus, Deus meus. 3 Thus have I looked for thee in holiness that I might behold thy power and glory. 4 For thy loving- kindness is better than the life itself: my lips shall praise thee. 2 My soul thirsteth for thee, my flesh also longeth after thee: in a barren and dry land where no water is. Day 12. 5 As long as I live will I magnify thee on this manner: and lift up my hands in thy Name. 6 My soul shall be satisfied, even as it were with marrow and fatness: when my mouth praiseth thee with joyful lips. 7 Have I not remembered thee in my bed and thought upon thee when I was waking? 8 Because thou hast been my helper: therefore under the shadow of thy wings will I rejoice. 9 My soul hangeth upon thee: thy right hand hath upholden me. 10 These also that seek the hurt of my soul: they shall go under the earth. 11 Let them fall upon the edge of the sword: that they may be a portion for foxes. 12 But the King shall rejoice in God; all they also that swear by him shall be commended for the mouth of them that speak lies shall be stopped. weights, they are altogether light- HEAR my voice, o God, in my er than vanity itself. preserve my life from 10 0 trust not in wrong and robbery, give not yourselves unto vanity: if riches increase, set not your heart upon them. 11 God spake once, and twice I have also heard the same that power belongeth unto God; 12 And that thou, Lord, art merciful for thou rewardest every man according to his work. PSALM 64. Exaudi, Deus. fear of the enemy. 2 Hide me from the gathering together of the froward: and from the insurrection of wicked doers; 3 Who have whet their tongue like a sword and shoot out their arrows, even bitter words; 4 That they may privily shoot at him that is perfect: suddenly do they hit him, and fear not. 5 They encourage themselves in mischief and commune among themselves how they may O GOD, thou art my God: lay shares, and say, that no man early will I seek thee. 207 6 They imagine wickedness, and practise it that they keep secret among themselves, every man in the deep of his heart. PSALM LXIII- cont. may enjoy the same worship of the same God. v. 6. Marrow and fatness. The metaphor again suggested by the weariness and hunger of the writer. The longing for God's presence is the soul's thirst; the praise of it, as found, its satisfaction. v. 7. The allusion is one of special beauty and truth- to the last thought of God at night, which is the most peaceful, and the first consciousness in the returning freshness of the morning, which is the most vivid ( comp. Ps. xlii. 8). v. 8. Under the shadow of Thy wings ( comp. Ps. xvii. 8; lvii. 1; xci. 4). vv. 10-12 turn, in sudden change of tone, against the enemy, emphatically described as the enemies of the King,"" the Lord's Anointed." 66 v. 3. Comp. Ps. xi. 2; lvii. 4; lviii. 7. The chief weapon of the conspiracy is slanderous falsehood, such as David experienced, both in the days of his early persecution and in the later conspiracy of Absalom. v. 6. This difficult verse should be rendered( if the present text may stand)PSALM LXIV. The marked resemblance between this Psalm and Psalm vii. tends to confirm the traditional ascription to David. But there is little in the Psalm itself to refer it with certainty to any special time or circumstance of his life. It is simply a prayer for, and anticipation of, God's judgment on crafty and bitter enemies. " They devise wickedness; We have accomplished( say they) a skilful device, And their inward part and their heart is deep." They exemplify the sad condition of human life as it is," Not Peace, but a sword." In vv. 1-6 we have( a) the picture of malignity and falsehood; in vv. 7-10, the glad foresight of God's vengeance upon it. It is the malignant and self- complacent subtlety of the enmity which most impresses the Psalmist. This would suit especially with the evil counsel of Ahithophel, on which so many of the later Psalms of David dwell. 207 a v. 10. Under the earth to the nothingness of Sheôl( or Hades). See Ps. ix. 17. v. 11 should be" Men shall give him over to the sword; They shall be a portion for jackals." The leader is distinguished from his followers; he shall fall, and they shall be slaughtered and left to the wild beasts. The" foxes"( as in Judg. xv. 4) are the jackals. v. 12. Shall be commended- properly," shall glory" or" triumph." The Name of God shall be victory; the utterance of falsehood against Him shall bring disgrace. vv. 7, 8 should probably be" God shall shoot at them with an arrow; Suddenly their wound comes; They( or" He shall cause them to stumble; Their own tongue is against them; All who see them shake their heads. The picture is vivid. As they are aiming their shafts( see v. 3), the shaft of God strikes them( comp. Ps. vii. 13); wounded before they know it, they stumble; their own treachery works out their ruin( comp. Ps. vii. 17), and all who see it" shake their heads"( comp. xxii. 7) in derision. vv. 9, 10. The fall of the wicked wakes only derision; the sense of God's righteous judgment manifested in it adds the higher element of satisfaction and confidence( comp. lviii. 10). f PSALM LXV. This singularly beautiful Psalm of Thanksgiving evidently belongs to a time when God had blessed His people by signal deliverance before the heathen, and when a bountiful harvest was springing up under His blessing. Although ascribed traditionally to David, it is generally thought to be of later date, and by many referred especially to the time after the defeat of the invasion of Sennacherib( see Is. xxxvii. 30," in the third year, sow ye and reap, and plant vineyards"). It is" for the chief musician," to be used in the solemn worship of the Sanctuary. It divides itself into three parts:( a), in vv. 1-4, the expression of thankful worship in God's Temple;( b) followed, in vv. 5-8, by a commemoration of His deliverance, manifesting Him to all nations;( c) concluding, in vv. 9-14, with a singularly vivid and lovely picture of His blessing the land with fruitfulness. v. 1. The original is," Praise wait- God as the God of all the world- in eth for Thee," or" is hushed before the physical world, the founder of Thee"( see A.V. and margin). The the stability of the everlasting hills, latter rendering is one of singular and the curber of the restless mobeauty; the first awe of worship tion of the great deep, in whom the " outgoings( the portals) of the breathes silence( comp. Is. xli. 1; Hab. ii. 20); then follows the thank- morning and evening rejoice- in the offering already vowed; and after world of men, the stiller of the surgthis comes the utterance of prayer. ing madness of the people, and the awe of all who dwell in the utmost parts of the earth. vv. 9-14. From this grand conception the Psalmist turns to the nearer and more gracious manifestation of God in blessing to His land- the blessing at once of abundance and joy- alike on the cultivated valleys waving with corn, and the" pastures of the wilderness( see Joel ii. 22) full of sheep. "> v. 2. Thou that hearest prayer is the special epithet of a living and loving God, who has really relations of covenant with His people. To such a God as this, and to Him alone, will" all flesh come.' The universal instinct of prayer is, indeed, a witness to Him; but only when" we know that He hears us can that instinct develope into the energy of religious life. "" "" vv. 3, 4 are the utterance of prayer: first, the confession of sin, and the confidence of pardon for all." As for our sins, Thou shalt cover them ( here rendered," O be Thou merciful,"& c.); next, thankful sense of the blessing of the man whom God receives as His own; lastly, the prayer ( for so it should be translated)," Let us be satisfied with the blessings of thy house"-the desire of perfection kindled by the earnest already granted. v. 5. Thou shalt shew us,& c., should be," Thou dost answer us by terrible things in Thy righteousness"-evidently referring to some manifestation of God's judgment before the whole world. It is notable that this judgment, terrible as it is, makes Him not the fear, but" the hope of all the ends of the earth, and of the sea of the distant ones.' vv. 6-8. On this remembrance naturally follows the thought of 207 b v. 10. The river of God- probably " the water above the firmament, the treasure- house of the rain( comp. Job xxxviii. 25-28), which is the ' preparation for the corn" and" the provision for the earth." v. 11. The original is singularly graphic66 Thou waterest her furrows, thou pressest down her ridges; Thou makest it soft with the showers of rain." v. 12. Thy clouds. It should be, " Thy paths"-the footsteps of God's Providence, round which fruitfulness springs up. v. 14. They shall laugh,& c. They the folds of the wilderness and the cornfields of the valley alike-" shout for joy; yea, they sing." From the earth itself, as from its inhabitants, go up first the impulsive cry of joy, and then the deeper utterance of praise. PSALM LXVI. This Psalm has in the heading no ascription, possibly because it is to be referred to the same time and authorship as Ps. lxv. In style it seems like that Psalm; its substance well suits the same occasion of the deliverance from Sennacherib; and from the change in v. 12 from the plural to the singular, it has been with much probability referred to Hezekiah himself. The historical allusion in v. 5 is thought to mark it as a Passover Psalm; and this would certainly bring it to the time of the early growth of the harvest, referred to in Ps. lxv. It only differs from that Psalm in making no reference to physical blessing, but dwelling exclusively on national deliverance. Its divisions are clearly marked:( a), in vv. 1-3, the call of homage to God from all the earth;( b), in vv. 4-8, the special commemoration of the deliverance of His people;( c), in vv. 9-11, the vivid remembrance of the trial from which they were delivered;( d), in vv. 12, 13, the promise of the sacrifice of thank- offering; and( e), in vv. 14-18, the recital of God's blessing on the Psalmist's prayer uttered in the hour of trouble. v. 1. Make his praise glorious- pro- dross( comp. Is. i. 25; Zech. xiii. 9; perly," Ascribe glory to Him in Mal. iii. 3). But it is vividly depraise," giving thanks to Him for scribed under various images, which His great glory"-the essential glory, show how bitter it had been- now as of which all glories of earth are but danger," a snare" to the feet- now the reflection. as a weight of suffering," laid on the loins" of those made as beasts of burden- now as humiliation, in the insolent trampling of the foe over their heads- now as passage through " the fire and water" of opposite kinds of trial( comp. Is. xliii. 2). 39 66 v. 2. Be found liars,& c. The phrase ( as in xviii. 45) properly means" yield feigned obedience" perhaps here only the forced obedience of terror. In any case the next verse describes this as absorbed into the true worship of all the earth. vv. 12, 13. The change to the singuv. 5 should run," He turned the lar is striking; the Psalmist speaks sea into dry land; through the river with dignity- as a king might well men passed on foot"-a double allu- speak- in the name of the whole peosion, to the passage of the Red Sea ple. He promises of the two only as the beginning and the close of" the incense of rams," and the passage through the Jordan, offerings which man in himself can offer the thank offering of homage, the wanderings in the wilderness." burnt offering" of willing selfand the dedication, soul and body, to God. " There"-in the land which God The gave them by these His mercies they" will rejoice in him." allusion, however, would be somewhat abrupt, except in connection with use at the Passover. v. 6. Such as will not,& c. It should be," As for the rebellious, let them not vaunt themselves. The eyes of God's majesty" behold the people," the nations of the earth; under those eyes the vaunts of the rebellious, even of the heathen, must come to nothing. v. 9. The past suffering is viewed as in the true sense a discipline of trial- purifying the true silver from 208 vv. 14-18. In these verses the Psalmist, speaking still in a tone of authority, turns from God to man, from worship to exhortation; making his own spiritual experience a lesson to others. As in other Psalms, we note the strong protestation of fidence in God's favour to his prayer integrity and of consequent concomp. Hezekiah's words in 2 Kings XX. 3)-in itself earnest and right, yet hardly to be taken up by the deeper self- knowledge of the Christian. Even here it passes into emphatic trust in God's mercy as the ultimate stay of the soul. Day 12. 7 But God shall suddenly shoot at them with a swift arrow: that they shall be wounded. THE PSALMS. 8 Yea, their own tongues shall make them fall insomuch that whoso seeth them shall laugh them to scorn. DAY 12. Evening Prayer. PSALM 65. Te decet hymnus. THOU, O God, art praised in Sion and unto thee shall the vow be performed in Jerusalem. 2 Thou that hearest the prayer: unto thee shall all flesh come. 3 My misdeeds prevail against me: O be thou merciful unto our sins. 4 Blessed is the man, whom thou choosest, and receivest unto thee: he shall dwell in thy court, and be satisfied with the pleasures of thy house, even of thy holy temple. 5 Thou shalt shew us wonderful things in thy righteousness, O God of our salvation: thou that art the hope of all the ends of the earth, and of them that remain in the broad sea. 6 Who in his strength setteth fast the mountains and is girded about with power. 7 Who stilleth the raging of the sea and the noise of his waves, and the madness of the people. 8 They also that dwell in the uttermost parts of the earth shall be afraid at thy tokens: thou that makest the outgoings of the morning and evening to praise thee. Day 12. 9 And all men that see it shall say, This hath God done: for they shall perceive that it is his work. 10 The righteous shall rejoice in the Lord, and put his trust in him and all they that are true of heart shall be glad. 9 Thou visitest the earth, and blessest it: thou makest it very plenteous. 10 The river of God is full of water thou preparest their corn, for so thou providest for the earth. 11 Thou waterest her furrows, thou sendest rain into the little valleys thereof thou makest it soft with the drops of rain, and blessest the increase of it. 12 Thou crownest the year with thy goodness: and thy clouds drop fatness. 13 They shall drop upon the dwellings of the wilderness: and the little hills shall rejoice on every side. 14 The folds shall be full of sheep the valleys also shall stand so thick with corn, that they shall laugh and sing. PSALM 66. Jubilate Deo. BE joyful in God, all ye lands: sing praises unto the honour of his Name, make his praise to be glorious. 2 Say unto God, 0 how wonderful art thou in thy works: through the greatness of thy power shall thine enemies be found liars unto thee. 3 For all the world shall worship thee: sing of thee, and praise thy Name. 4 O come hither, and behold the works of God: how wonderful he is in his doing toward the children of men. 5 He turned the sea into dry land so that they went through the water on foot; there did we rejoice thereof. 6 He ruleth with his power for ever; his eyes behold the people: and such as will not believe shall not be able to exalt themselves. 70 praise our God, ye people: and make the voice of his praise to be heard; 8 Who holdeth our soul in life: and suffereth not our feet to slip. 9 For thou, O God, hast proved us thou also hast tried us, like as silver is tried. 10 Thou broughtest us into the 208 PSALM LXVII. This Psalm- also anonymous, and noted as for Liturgical use- probably belongs to the same group as Ps. lxv. and lxvi. We find in it the same allusions to manifestation of God's glory through Israel to the heathen, and the same reference to His blessing upon the harvest. Its Liturgical character is perhaps more strongly marked; whence its adoption as a Canticle of our own Evening Service, celebrating as already come that universal kingdom to hich the Psalmist looked forward. It may be divided into three sections:( a), in vv. 1, 2, the introductory prayer for God's blessing to Israel, as a manifestation of Him to the heathen;( b), in vv. 3-5, a call to the nations to accept that manifestation in worship;( c) the thanksgiving for blessings granted, and confidence in fresh blessings to come( vv. 6, 7). v. 1. The reference to the priestly blessing of Num. vi. 26 is obvious ( comp. Ps. iv. 7; xxxi. 18; lxxx. 3, 7, 19). But for the Jehovah of that blessing we have here the more general name God( Elohim), as in the whole of this group- probably in direct relation to the sovereignty of God, not over Israel, but over all the nations of the earth. v. 2. The" way" is God's law of righteousness; the" salvation" is the yet better gift of His grace and mercy. Both are" to be known upon earth" through God's blessing to His people. The partial fulfilment of this anticipation might be immediate in the days of Hezekiah( comp. 2 Chron. xxxii. 23); but the complete fulfilment can only be in the kingdom of the Messiah. vv: 3-5 form an enthusiastic call to all the nations, not only to praise God for His glory, but to exult in the knowledge that He will both judge righteously( by His law) and guide (" govern") them( by His Spirit). The future tense is here significant; as in the petition," Thy kingdom come," that which actually is in itself will be realized to man, just in proportion to man's conscious acceptance of it. 209 v. 6. Shall the earth,& c. It should be," the land hath given her increase"( see Lev. xxvi. 4). As in Ps. lxv., the blessing of the harvest has been granted: it is an earnest of God's greater blessing of the future to Israel, through which" all the ends of the earth shall fear Him." PSALM LXVIII. This magnificent Psalm, in its general tenour clear enough as a triumphal procession of the Ark into the Holy Place, and accordingly ( as its first words show) a grand expansion of the idea of the words used ( Num. x. 35) at the setting forth of the Ark on its journey in the wilderness, is yet encompassed with singular difficulty, both as to interpretation in detail, and as to the date and occasion of its composition. The heading ascribes it to David; and, after examining the various dates assigned to it by conjecture, we find that the preponderance of evidence decidedly supports the traditional view. The rugged grandeur and obscurity of style, the allusions to Benjamin as the royal tribe, and to Zabulon and Nephthali as the chief Northern tribes( v. 27), the reference to Egypt and Ethiopia as the representatives of heathendom, and to their tribute to the Temple( or Tabernacle)-all point to an early date; and no allusions whatever can be found to the later history. If it be a Psalm of David, we should be at first sight tempted to refer it to the bringing up of the Ark recorded in 2 Sam. vi.; but against this are the martial character of the Psalm, and the signs of an already dominant and victorious power. On the whole, the most likely conjecture connects it with the crowning victory over the Ammonites Day 12. snare and laidest trouble upon our loins. THE PSALMS. 11 Thou sufferedst men to ride over our heads: we went through fire and water, and thou broughtest us out into a wealthy place. 12 I will go into thine house with burnt- offerings and will pay thee my vows, which I promised with my lips, and spake with my mouth, when I was in trouble. 13 I will offer unto thee fat burnt- sacrifices, with the incense of rams: I will offer bullocks and goats. 14 O come hither, and hearken, all ye that fear God and I will tell you what he hath done for my soul. 15 I called unto him with my mouth and gave him praises with my tongue. 16 If I ineline unto wickedness with mine heart: the Lord will not hear me. 17 But God hath heard me: and considered the voice of my prayer. 18 Praised be God who hath DAY 13. PSALM 68. Exurgat Deus. enemies be scattered let them also that hate him flee before him. 2 Like as the smoke vanisheth, so shalt thou drive them away: and like as wax melteth at the fire, so let the ungodly perish at the presence of God. 3 But let the righteous be glad and rejoice before God: let them also be merry and joyful. Day 12not cast out my prayer: nor turned his mercy from me. 40 sing unto God, and sing praises unto his Name: magnify him that rideth upon the heavens, as it were upon an horse; praise him in his Name JAH, and rejoice before him. 5 He is a Father of the fatherless, and defendeth the cause of the widows: even God in his holy habitation. Morning Prayer. PSALM 67. Deus misereatur. OD be merciful unto us, and us the light of his countenance, and be merciful unto us; 2 That thy way may be known upon earth thy saving health among all nations. 3 Let the people praise thee, 0 God: yea, let all the people praise thee. 40 let the nations rejoice and be glad for thou shalt judge the folk righteously, and govern the nations upon earth. 5 Let the people praise thee, O God: let all the people praise thee. 6 Then shall the earth bring forth her increase: and God, even our own God, shall give us his blessing. 7 God shall bless us and all the ends of the world shall fear him. 6 He is the God that maketh men to be of one mind in an house, and bringeth the prisoners out of but letteth the runagates continue in searceness. 7 0 God, when thou wentest forth before the people when thou wentest through the wilderness, 8 The earth shook, and the heavens dropped at the presence of God: even as Sinai also was moved at the presence of God, who is the God of Israel. 9 Thou, O God, sentest a gracious rain upon thine inheritance: and refreshedst it when it was weary. 10 Thy congregation shall dwell therein for thou, O God, hast of thy goodness prepared for the poor. 11 The Lord gave the word: great was the company of the preachers. 209 PSALM LXVIII- cont. and Syrians- the zenith of David's glory- when( as we see from 2 Sam. xi. 11) the Ark had, for some reason, been taken into the field. The Messianic application of the Psalm, marked in the New Testament ( Eph. iv. 8-12), clearly belongs to it simply as a grand picture of the victorious royalty of the Kingdom of David, which was the germ and earnest of the greater future. Naturally it applies, not to Our Lord's humiliation or suffering, but to the glory on which He entered at the Ascension, and which is to be manifested in perfection in the awful majesty of the Last Day. By the Jews the Psalm was used at Pentecost, possibly on account of the special references to the manifestation of God on Sinai, which was associated with that Festival. Hence it has passed into use as a Psalm of WHIT SUNDAY, for which the allusion to the spiritual gifts coming through the Ascended Lord, makes it singularly appropriate. It opens( a), in vv. 1-6, with an introduction of exulting confidence in the victorious and protecting power of the Lord Jehovah; then follows ( b), in vv. 7-14, a thankful commemoration of God's care of His people in the wilderness, and of His gift of comfort over Canaan; to this succeeds ( c), in vv. 15-23, a hymn of thanksgiving over the triumphant establishment of God's holy hill, and His royalty enthroned therein; this suggests ( d), in vv. 24-31, a picture of the festal procession of the princes and people of Israel following the Ark to its resting- place, and of the homage of the kings of the Gentiles paid to the Lord; and the Psalm ends( e), in vv. 32 -35, with a burst of praise to the God of heaven and earth, who is especially the God of Israel. God is set forth as the Father of the helpless, the gatherer of the lonely, the deliverer of the captives; leaving none but the rebellious.(" the renegade") to the land of drought' v. 1. Let God arise,& c. In Num.| solitary in families," or" in a home." x. 35 the words are," Arise, O Jehovah,"& c. Here, as throughout the Psalm, the more general word" God" ( Elohim) is used, signifying His relation to the world and to man; and the name JAH is emphasized as the covenant name of this Almighty God in verse 4. It is to be noted that the destruction of the enemies, melting like wax in the breath of the Lord, is touched briefly and incisively, and that the passage then gladly expands in dwelling on His goodness and mercy to His people. v. 7. The Psalm goes back, as the moving of the Ark suggests, to the old days of the manifestation on Sinai. God seen in the terror of the thunder; the earth shakes, the clouds drop water( com. Judg. v. 4, 5); Sinai(" yon Sinai") itself trembles, but it is for mercy; the rain of blessing- literal and metaphorical- falls on the congregation ( properly the" flock or herd") of God, giving rest to the weary, and The idea is that of Isa. xl. 3," Pre- safety to the afflicted(" the poor"). pare ye the way of the Lord; make straight in the deserts a highway for our God." In our version" on the heavens" is taken from the LXX.; " as it were upon an horse" is a mere gloss. "" v. 4 should be rendered thus" Sing unto God, sing praises unto His Name; Make a way for Him that rideth through the wilderness; JAH is His Name; rejoice before Him." v. 6." That maketh,"& c., should be( as in A.V.)," that setteth the " scarceness"). There is a peculiar beauty in the picture of this tender personal goodness of the great and terrible God. 209 a v. 11. Of the preachers is a curious misunderstanding of the sense, which is really," Great was the host of the women who proclaimed" His triumph- as Miriam at the Red Sea ( Ex. xv. 20), Deborah in the grand song( Judg. v.), to which this Psalm contains so many allusions, or the PSALM LXVIII- cont. women of Israel in the days of vic-| ness of the Lord's hill, the hill of tory over the Philistines( 1 Sam. Zion, and rebuked for its disdain. xviii. 6). v. 12 should be" Kings of armies did flee, did flee; She who tarrieth at home, divideth the spoils." Even the weak women of Israel are strong enough to divide the spoil of the mighty( comp. Judg. v. 30). vv. 13, 14 form a passage of extraordinary difficulty, both of word and of meaning. It is thought that much of this difficulty is due to abrupt quotation of some older battle song, like the song of Deborah, to which very plain allusions may be traced. Our version is certainly wide of the meaning. The translation seems to be" What? will ye lie among the sheepfolds?The wings of the dove are covered with silver, And her feathers with yellow goldWhen the Almighty scatters kings therein; Then is there snow in Salmon." But the interpretation is only conjectural. The first line seems a reproach, like Judg. v. 16," Why abodest thou in the sheepfolds, to hear the bleating of the flocks?" The lines which follow are generally supposed to be a half- sarcastic allusion to the beauty and the wealth of the summer days of peace, to which the lingerers clung. The last line," the snow on Salmon"(" the dark mountain"), may be proverbial for light amidst darkness, or it may refer to scattered brightness of the routed warriors on the mountain side. vv. 15, 16 are again misunderstood. They should be rendered" A mountain of God is the mountain of Bashan; Amountain of peaks is the mountain of Bashan; Why tower ye( in disdain) ye high- peaked mountains? This is,"& c. The high range of Bashan( in which some would include even the snowy Hermon) in the majesty of its high peaks a" mountain of God," possibly having also its ancient sanctuaries is the type of physical greatness, disdaining the lowlier sacred209 b v. 17. Twenty thousand- that is( as Dr. Kay has it)," myriads twice told;" of angels is an error; it should be" and thousands of thousands." As in the holy place of Sinai is a gloss on the true reading," Sinai is in the Sanctuary" or" in holiness." If the present text be correct, the idea conveyed is that the Sinai of God's Presence is now in Zion; there is implied a contrast of the terror of awful majesty of the one with the graciousness of God's covenanted Presence in the other, not wholly unlike the greater contrast of Heb. xii. 18-24. But a simple and not improbable correction is, the Lord hath come from Sinai into the Sanctuary." v. 18. Thou art gone up on highperhaps to the Sanctuary on Zion, perhaps to heaven( comp. Ps. xlvii. 5), after conquest of His enemies. ( evidently taken from Judg. v. 12) Led captivity captive. The phrase has not the deeper meaning suggested by the English. It is simply " led captive a band of captives." from among men," or" gifts of men," Gifts for men, properly either" gifts i.e. of those, willingly or unwillingly, given to God. The Conqueror ascends after His victory; the long train of captives follows; the homage of gifts waits upon him, even from the rebellious, that he may consent to dwell among them. St. Paul( in Eph. iv. 8-10), applying this passage to Our Lord, takes it in part from the LXX., but varies from the original by altering " receivedst gifts" into" gavest gifts to men," probably to convey the idea that He receives the fruits of His triumph only to give them to His people. He sees in the victory of the Ascension, after the visible manifestation of the Godhead on earth, the perfect Antitype, of which the earthly victory is but the type. v. 19. Who helpeth us- properly( in amore striking figure)," who beareth our burdens.' v. 21. The hairy scalp is the emblem of youthful vigour and pride. v. 22. My people. These words are not in the Hebrew, and are probably a mistaken gloss. The reference is to the enemies, whom God will bring PSALM LXVIII- cont. forth to vengeance from the height of Bashan in the east, or from the depths of the great sea of the west ( comp. Amos ix. 1-3). The" thou" of the next verse refers to the people of God, who shall triumph in the overthrow of the wicked( comp. Ps. Iviii. 9). The whole passage is a terrible picture of that stern exultation over righteous vengeance, which belongs to the Old Testament rather than the New. v. 26 appears to be the song of the " maidens playing with the timbrels" on the festal day. From the ground of the heart is a mistranslation. It should be,"( ye who are) from the fountain of Israel"-the covenanted spring of God's blessing. v. 27. The tribes here named are clearly the representatives of the South and the North, before the days of the mutilation of Israel by defeat and captivity. Benjamin is called" the ruler," not( as has been suggested) because Jerusalem in its territory, but because it gave Israel its first king. The" princes of Judah" are a strong company (" their council"), in the contrast of their number and greatness with the littleness of Benjamin. was v. 29. The" Temple," as in other passages, is simply the Sanctuary, already in David's time set up in splendour, and honoured with real offerings. To it naturally subject 210 kings would bring tribute, as Hiram appears to have done. v. 30 is wholly mistranslated. It should probably be( nearly as in A.V.)" Rebuke the beast of the reeds, The company of bulls with the calves of the peoples ,Each prostrates himself with pieces of silver; He hath scattered,"& c. The" beast of the reeds"( the crocodile or hippopotamus) is the emblem of Egypt. The bulls( as in Ps. xxii. 12; Amos iv. 1) are the princes, and the calves their followers. God rebukes the pride of the heathen; they who submit are accepted, they who delight still in war are scattered. v. 31. The Morians' land is Cush or Ethiopia, the usual name for Upper Egypt. In all the earlier days of Israel Egypt is the great impersonation of heathendom, not wholly hostile to Israel and its God. vv. 32-35 are the final burst of praise to God from all the kingdoms of the earth. As the Almighty God He is enthroned in the heavens, whence His voice of judgment sounds; as the God of Israel He is terrible out of the Sanctuary (" wonderful in the holy places"), giving strength and power to His people. PSALM LXIX. This Psalm is a cry of anguish under persecution, with a burning sense of injustice and cruelty, breaking out into imprecation on the enemies, and not without a sure and certain hope of deliverance by God's mercy. It is traditionally ascribed to David; and it is possible, though with some difficulty, to refer it to one or other of the two periods of suffering and persecution in his life. But it is not easy to apply to him all the description of the condition of the writer, or to understand how in either period he was a sufferer for the sake of the Lord and of His house; and there is much to recommend the conjecture, which ascribes the Psalm to Jeremiah in the hour of his cruel imprisonment( to which vv. 15, 16 would literally apply) when men were daily seeking his life, simply because he delivered the message of God, and protested against the profanation of hypocritical service in the very house of the Lord( see Jer. xi. 21-23; xv. 15-18; xxxvii. 15, 16; xxxviii. 1-9). The Psalm( by whomsoever written) has( like Ps. xxii.) been from time immemorial regarded as Messianic in its picture of the cruel and undeserved persecution of the Great Sufferer. Hence its use as a Psalm of GOOD FRIDAY. Thus in John Day 13. 12 Kings with their armies did flee, and were discomfited and they of the houshold divided the spoil. 13 Though ye have lien among the pots, yet shall ye be as the wings of a dove that is covered with silver wings, and her feathers like gold. THE PSALMS. 14 When the Almighty scattered kings for their sake: then were they as white as snow in Salmon. 15 As the hill of Basan, so is God's hill: even an high hill, as the hill of Basan. 16 Why hop ye so, ye high hills? this is God's hill, in the which it pleaseth him to dwell: yea, the Lord will abide in it for ever. 17 The chariots of God are twenty thousand, even thousands of angels and the Lord is among them, as in the holy place of Sinai. 18 Thou art gone up on high, thou hast led captivity captive, and received gifts for men yea, even for thine enemies, that the Lord God might dwell among them. 19 Praised be the Lord daily: even the God who helpeth us, and poureth his benefits upon us. 20 He is our God, even the God of whom cometh salvation: God is the Lord, by whom we escape death. 21 God shall wound the head of his enemies and the hairy scalp of such a one as goeth on still in his wickedness. Day 13. mies: and that the tongue of thy dogs may be red through the same. 24 It is well seen, O God, how thou goèst: how thou, my God and King, goest in the sanctuary. 25 The singers go before, the minstrels follow after in the midst are the damsels playing with the timbrels. PSALM 69. Salvum me fac. 26 Give thanks, O Israel, unto God the Lord in the congregations: from the ground of the heart. 27 There is little Benjamin their ruler, and the princes of Judah their counsel: the princes of Zabulon, and the princes of Nephthali. 22 The Lord hath said, I will bring my people again, as I did from Basan: mine own will I bring again, as I did sometime from the deep of the sea. 23 That thy foot may be dipped in the blood of thine eneDAY 13. Evening 28 Thy God hath sent forth strength for thee: stablish the thing, O God, that thou hast wrought in us, 29 For thy temple's sake at Jerusalem: so shall kings bring presents unto thee. 30 When the company of the spear- men, and multitude of the mighty are scattered abroad among the beasts of the people, so that they humbly bring pieces of silver and when he hath scattered the people that delight in war; 31 Then shall the princes come out of Egypt: the Morians' land shall soon stretch out her hands unto God. 32 Sing unto God, O ye kingdoms of the earth: 0 sing praises unto the Lord; 33 Who sitteth in the heavens over all from the beginning: lo, he doth send out his voice, yea, and that a mighty voice. 34 Ascribe ye the power to God over Israel: his worship, and strength is in the clouds. 35 O God, wonderful art thou in thy holy places: even the God of Israel; he will give strength and power unto his people; blessed be God. Prayer. 2 I stick fast in the deep mire, where no ground is: I am come so that the ters are come in, even unto floods run over me. my soul. 3 I am weary of crying; my 210 PSALM LXIX- cont. fi. 17, v. 9 is applied to Our Lord's zeal for the cleansing of the Temple; in John xv. 25, v. 4 is apparently quoted as descriptive of the causeless hatred of the Jews; in Matt. xxvii. 34 there seems clearly an allusion to the gall and vinegar of v. 22; in Acts i. 20 the curse of v. 26 is declared to have fallen upon Judas; in Rom. xv. 3, v. 9 is expressly quoted as applicable to the self- sacrifice for God of the Lord Jesus Christ. The general principle, however, of typical interpretation applies very forcibly here. The Psalmist is clearly describing his own bitter experience; he may not even have known that it foreshadowed any bitterer suffering of a greater Sufferer; the confession of personal sin( in v. 5), and the imprecations of vv. 23-29, can have, of course, no counterpart in the majestic innocence and the boundless forgiveness of Calvary. The type is certainly an imperfect, perhaps an unconscious, representation of the Antitype.( On the imprecatory character of the Psalm, see note on Ps. xxxv., and Introduction, sect. v.) It falls into six sections:( a), in vv. 1-6, a simple cry of complaint before God;( b), in vv. 7-12, a protestation that the suffering complained of is a suffering for God's sake;( c), in vv. 13-19, a still more earnest, and yet hopeful, cry for deliverance;( d) followed, in vv. 20-29, by a vivid picture of the cruelty of the enemies, and imprecation of vengeance upon them; clearing up at last( f), in vv. 30-37, into a sure and thankful confidence in a speedy salvation. ( Like Ps. xlv. and lxxx., it is said to be upon Shoshannim, or Lilies," probably the name of the air to which it was to be sung.) v. 5. I paid them,& c. This clause belongs to the previous verse; it comes in, somewhat abruptly, as a climax to the description of the causeless fury of the enemies. Not only had the Psalmist done them no wrong, but he had willingly atoned for even fancied wrong for the sake of peace. vv. 5, 6 form a remarkable contrast with the preceding verses. Before man the Psalmist protests his injured innocence, before God he confesses both foolishness(" simpleness") and actual sins- only praying as God's avowed servant that, for His Name's sake, he may be delivered, lest his fall be an offence to God's people. vv. 7-12 certainly apply with striking force to the condition of such a prophet as Jeremiah- deserted and hated by his kindred( Jer. xi. 21 --23); zealous for the true sacredness of the house and the honour of the Lord( Jer. vii. 2, 3, 11); a mourner for the coming judgment in a grief derided by incredulity ( Jer. v. 12, 13; ix. 1, 2); gravely rebuked by those who sat in the place of authority( Jer. xxvi. 8, 9, 11), and made the ribald jest of 211 " the the drunkard. To David it is hard to apply the description; to the Prophet of prophets, the Son of David, the typical application is obvious. vv. 13-19, while still more impassioned in the cry for help against the overwhelming sea of troubles, in which the Psalmist can find no firm ground, yet strike a note of growing confidencé. The time of his prayer is( he believes) acceptable( comp. Ps. xxxii. 7); the" lovingkindness of the Lord is comfortable," and in " the multitude of His mercies" He will not linger, but" haste" to save. v. 21. Thy rebuke,& c. The word thy" is an error. It is simply, " Reproach"( the reproach of the enemy)" hath broken my heart." See the description of the anguish of the tender heart of Jeremiah under the burden of his message, and of the hatred which it provoked ( Jer. xx. 7-18). 66 v. 22. The gall and vinegar, in the case of the Psalmist, may have been metaphorical; but( as we see from Jer. xx.) may, in the experience of Jeremiah, have been literal. But in any case the singular correspondence to the actual sufferings of Calvary, whether a conscious cr unconscious THE PSALMS. Day 13. throat is dry: my sight faileth me for waiting so long upon my God. 4 They that hate me without a cause are more than the hairs of my head: they that are mine enemies, and would destroy me guiltless, are mighty. 5 I paid them the things that I never took: God, thou knowest my simpleness, and my faults are not hid from thee. 6 Let not them that trust in thee, O Lord God of hosts, be ashamed for my cause let not those that seek thee be confounded through me, O Lord God of Israel. 7 And why? for thy sake have I suffered reproof shame hath covered my face. 8 I am become a stranger unto my brethren: even an alien unto my mother's children. 9 For the zeal of thine house hath even eaten me and the rebukes of them that rebuked thee are fallen upon me. 10 I wept, and chastened myself with fasting and that was turned to my reproof. 11 I put on sackcloth also: and they jested upon me. 12 They that sit in the gate speak against me: and the drunkards make songs upon me. 13 But, Lord, I make my prayer unto thee in an acceptable time. 14 Hear me, O God, in the multitude of thy mercy: even in the truth of thy salvation. 15 Take me out of the mire, that I sink not: 0 let me be delivered from them that hate me, and out of the deep waters. 16 Let not the water- flood drown me, neither let the deep swallow me up and let not the pit shut her mouth upon me. 17 Hear me, O Lord, for thy loving- kindness is comfortable: turn thee unto me according to the multitude of thy mercies. 18 And hide not thy face from thy servant, for I am in trouble: O haste thee, and hear me. 19 Draw nigh unto my soul, Day 13. and save it: 0 deliver me, because of mine enemies. 20 Thou hast known my reproof, my shame, and my dishonour: mine adversaries are all in thy sight. 21 Thy rebuke hath broken my heart; I am full of heaviness: I looked for some to have pity on me, but there was no man, neither found I any to comfort me. 22 They gave me gall to eat: and when I was thirsty they gave me vinegar to drink. 23 Let their table be made a snare to take themselves withal: and let the things that should have been for their wealth be unto them an occasion of falling. 24 Let their eyes be blinded, that they see not: and ever bow thou down their backs. 25 Pour out thine indignation upon them and let thy wrathful displeasure take hold of them. 26 Let their habitation be void: and no man to dwell in their tents. 27 For they persecute him whom thou hast smitten and they talk how they may vex them whom thou hast wounded. 28 Let them fall from one wickedness to another and not come into thy righteousness. 29 Let them be wiped out of the book of the living and not be written among the righteous. 30 As for me, when I am poor and in heaviness: thy help, O God, shall lift me up. 31 I will praise the Name of God with a song and magnify it with thanksgiving. 32 This also shall please the Lord: better than a bullock that hath horns and hoofs. 33 The humble shall consider this, and be glad: seek ye after God, and your soul shall live. 34 For the Lord heareth the poor and despiseth not his prisoners. 35 Let heaven and earth praise him the sea, and all that moveth therein. 36 For God will save Sion, and 211 PSALM prophecy, is, in the witness of the Holy Spirit, a prophecy still. v. 23. Their table- the table of their luxury( perhaps spread with a feast professing to be sacred)-is introduced in contrast with the hunger and parching thirst, which they derided. The latter clause, and let vv. 30-35 pass( as is not unusual the things,"& c., is a mere para- in the Psalms) at once from anguish phrase. It should be simply, and and wrath to an almost exulting cona trap in their security." Compare fidence, praising God, not only for the free citation of this passage in the Psalmist's own sake, but for the Rom. xi. 9. comfort which the manifestation of His mercy gives to all the servants and prisoners of the Lord. v. 32. Comp. Ps. xl. 8-10; 1. 9-15; li. 16-19. The sacrifice of devotion, though it may not supersede the sacrifice( here almost material slightingly described), alone can give it efficacy and sacredness. LXIX-- cont. v. 27. There is a peculiar touch of malignity in this persecution of one already smitten by the hand of God, who( as the beautiful Eastern custom especially holds) should be by that very fact sacred from any human hand. vv. 23-29 have a terrible complete ness of imprecation against the enemies, who persecute the innocent and suffering: first, that they may fall in the full rest of their prosperity, their eyes blinded, and" their loins made to shake"(" bow down their backs") like Belshazzar in his impious revelry( Dan. v. 6, 9); then that their habitation be desolated, root and branch; and- last and worst- that they may go on more and more hardened in their wickedness, and finally be blotted out of the book of life. Whatever be the fierceness of righteous indignation, no Christian, after the teaching of Our Lord's Word and life, can literally use such words. vv. 36, 37 look like a liturgical addition( as in Ps. xiv. 11). But if the Psalm be an utterance of Jeremiah the prophet who looked indeed to the coming Captivity, but looked beyond it to a foreordained restoration- the confidence in his own deliverance may have suggested the larger hope of a salvation of Zion, and a rebuilding of the ruined cities of Judah. PSALM LXX. ( ascribed to David) is a repetition, with several minute variations, of Ps. xl. 16-21. As in the earlier Psalm these verses form a natural conclusion, without which the whole would be plainly incomplete, it seems likely that they were subsequently detached from that Psalm for liturgical use, and so included, with some variations, as Psalm lxx. in the Second Book. 212 PSALM LXXI. This Psalm has no heading in the Hebrew. In the LXX. it is entitled, " A Psalm of David, of the sons of Jonadab, and of those first led captive." In this title, which, as it stands, is self- contradictory, the ascription to David is negatived by the style and by the repeated borrowing from earlier Psalms( Ps. xxii., xxxv., xl.). The other portion may contain some historic truth, referring the Psalm to the early days of the Captivity, when the Rechabites emerge in the history( Jer. xxxv.), and perhaps( like Ps. lxix.) to the hand of Jeremiah. It may, however, be noticed that there are( see notes on vv. 13, 20) expressions and ideas especially characteristic of Isaiah. In itself the Psalm is the Psalm of old age- a singularly calm and trustful utterance of an aged servant to God, to whom long experience of God's goodness gives perfect confidence in the sunset of life, in spite of some clouds of adversity gathering round his last days. Day 13. ward and put to confusion that wish me evil. 3 Let them for their reward be soon brought to shame: that cry over me, There, there. PSALM 70. 4 But let all those that seek thee be joyful and glad in thee: and let all such as delight in thy salvation say alway, The Lord be praised. 5 for me, I am poor and in Deus in adjutorium. ASTE thee, God, to deliver Het make haste to help me, misery i haste thee unto me, O Lord. 2 Let them be ashamed and confounded that seek after my soul: let them be turned backDAY 14. Morning Day 13. build the cities of Judah: that men may dwell there, and have it in possession. 37 The posterity also of his servants shall inherit it and they that love his Name shall dwell therein. THE PSALMS. PSALM 71. In te, Domine, speravi. O Lord, have I trust, let me never be put to confusion but rid me, and deliver me, in the righteousness; incline thine ear unto me, and save me. 2 Be thou my strong hold, whereunto I may alway resort: thou hast promised to help me, for thou art my house of defence, and my castle. 3 Deliver me, 0 my God, out of the hand of the ungodly out of the hand of the unrighteous and cruel man. 4 For thou, O Lord God, art the thing that I long for thou art my hope, even from my youth. 5 Through thee have I been holden up ever since I was born: thou art he that took me out of my mother's womb; my praise shall be always of thee. 6 I am become as it were a monster unto many: but my sure trust is in thee. 70 let my mouth be filled with thy praise that I may sing of thy glory and honour all the day long. 8 Cast me not away in the time of age: forsake me not when my strength faileth me. 9 For mine enemies speak against me, and they that lay wait for my soul take their counsel together, saying God hath forsaken him; persecute him, and God. 6 Thou art my helper, and my redeemer: 0 Lord, make no long tarrying. Prayer. take him, for there is none to deliver him. 10 Go not far from me, O God: my God, haste thee to help me. 11 Let them be confounded and perish that are against my soul let them be covered with shame and dishonour that seek to do me evil. 12 As for me, I will patiently abide alway: and will praise thee more and more. 13 My mouth shall daily speak of thy righteousness and salvation for I know no end thereof. 14 I will go forth in the strength of the Lord God: and will make mention of thy righteousness only. 15 Thou, O God, hast taught me from my youth up until now: therefore will I tell of thy wondrous works. 16 Forsake me not, O God, in mine old age, when I am grayheaded until I have shewed thy strength unto this generation, and thy power to all them that are yet for to come. 17 Thy righteousness, O God, is very high and great things are they that thou hast done; O God, who is like unto thee? 18 O what great troubles and adversities hast thou shewed me! and yet didst thou turn and refresh me yea, and broughtest me from the deep of the earth again. 212 PSALM LXXI- cont. It falls, after a brief introduction( vv. 1, 2), into two sections: one( a), in vv. 3-11, a prayer for God's protection, full of the faith bred by a life- long experience of His service; the other( 6), in vv. 12-22, an expression of trust in God's answer to that prayer, partly of quiet confidence, partly of an exulting thanksgiving. vv. 1, 2 are an almost literal repetition of Ps. xxxi. 1-4, looking to God as a stronghold" of refuge from the dangers of life. v. 4. The thing that I long forproperly," my hope," whereas in the next clause" hope" should be 66 trust.' The two words are not synonymous: we trust in that which we know by present experience, and out of this trust arises necessarily the hope of yet larger blessing in the future. Wherever the communion with God is real, the knowledge of it must be progressive. vv. 4, 5 are taken with slight alteration from xxii. 9, 10. v. 8. When my strength faileth. There is a touching pathos in this appeal, made in the name of growing weakness. Such weakness might loosen his grasp of God, and take away ability to do Him service; he prays that God will not relax His care for him, but make his" strength perfect in weakness. will come( to the House of God to worship)" in the strength of the Lord,' finding in it the stay of weakness and comfort of faith. vv. 9, 10, 11 seem made up of passages from older Psalms( xxii. 8, 11, 19; xxxviii. 21, 22; xl. 13), not elaborately pieced together, but blending naturally in memory. v. 6. A monster, that is, a" wonder," probably because, like Job, after long and faithful service of God, trouble seemed to be gather- it. ing round him. The phrase seems to imply some prominence, as of a prophet of God. It would suit especially the solitary mission and witness of Jeremiah. " 2 v. 16. One last duty the old servant of God can still do; he can teach and comfort by his experience of God's power and goodness those to whom he has to leave the burden of life.( Comp. Ps. xxxvii. 25, 36-38; Josh. xxiii. 2, 3, 14.) vv. 18, 19. The true rendering is, thou wilt bring me, " thou wilt turn and refresh me; & c. The retrospect is of vicissitude and trial overcome; it is in prospect that hope sees honour and rest. 66 v. 20. Instrument of music- properly " the lute," constantly joined with the harp," but distinguished from ( Comp. Ps. xxxiii. 2; lvii. 9; lxxxi. 2; cl. 3.) of God unfrequent in the Psalms Thou Holy One of Israel- a name ( only found here and in lxxviii. 42; Ixxxix. 18), but exceedingly common in Isaiah( see, for example, Isa. i. 4; v. 19, 24; x. 20; xii. 6; xvii. 7;& c., & c.), and found twice in Jeremiah ( 1. 29; li. 5)." Holiness" is the essential attribute of God in His own Nature, irrespective of His relation to His creatures( whence the address," Holy, Holy, Holy," of the angelic song in Isa. vi. 3 and Rev. iv. 8); holiness in man is likeness to in purity of heart, consecrated through communion with Him. It is significant that the thought of the old servant of God rests not chiefly on God's dealings with man, but on God in Himself, as He is seen in heaven. v. 22. Comp. Ps. xl. 14. v. 13. Here, and in vv. 14, 17, 20, 22, emphasis is laid with special earnestness on God's righteousness, in which He is" faithful and just to forgive sin, and keep His covenant with vv. 21, 22. There is a striking outthose who trust in Him. On it, and pouring of feeling here- not only on" it only," the soul rests for the praise, but joy in praise-- not only " salvation," with which it is joined witness, but unceasing witness. As here( as in Isa. xlvi. 13; li. 6,8; lvi. 1, other faculties fail, the spiritual & c.,& c.). Even in trouble the utter- faculty of communion with God ance of faith is," Though He slay me, yet will I trust in Him"( comp. Hab. iii. 17, 18). deepens; and therefore as other springs of thought dry up, the remembrance of God overflows and fills the whole heart. v. 14. I will go forth should be," I 213 Day 14. 19 Thou hast brought me to great honour: and comforted me on every side. THE PSALMS. 20 Therefore will I praise thee and thy faithfulness, O God, playing upon an instrument of musick unto thee will I sing upon the harp, O thou Holy One of Israel. 21 My lips will be fain when I sing unto thee and so will my soul whom thou hast delivered. 22 My tongue also shall talk of thy righteousness all the day long for they are confounded and brought unto shame that seek to do me evil. G PSALM 72. Deus, judicium. NIVE the King thy judgments, O God and thy righteousness unto the King's son. 2 Then shall he judge thy people according unto right and defend the poor. 3 The mountains also shall bring peace and the little hills righteousness unto the people. 4 He shall keep the simple folk by their right defend the children of the poor, and punish the wrong doer. 5 They shall fear thee, as long as the sun and moon endureth: from one generation to another. 6 He shall come down like the rain into a fleece of wool: even as the drops that water the earth. 7 In his time shall the righteous flourish: yea, and abundance of peace, so long as the moon endureth. Day 14. and from the flood unto the world's end. 9 They that dwell in the wilderness shall kneel before him: his enemies shall lick the dust. 10 The kings of Tharsis and of the isles shall give presents: the kings of Arabia and Saba shall bring gifts. 11 All kings shall fall down before him: all nations shall do him PSALM 73. TR Quam bonus Israel! TRULY God is loving unto Israel: even unto such as are of a clean heart. 2 Nevertheless, my feet were almost gone: my treadings had well- nigh slipt. service. 12 For he shall deliver the poor when he crieth the needy also, and him that hath no helper. 13 He shall be favourable to the simple and needy: and shall preserve the souls of the poor. 14 He shall deliver their souls from falsehood and wrong: and dear shall their blood be in his sight. 15 He shall live, and unto him shall be given of the gold of Arabia: prayer shall be made ever unto him, and daily shall he be praised. 16 There shall be an heap of corn in the earth, high upon the hills his fruit shall shake like Libanus, and shall be green in the city like grass upon the earth. 17 His Name shall endure for ever; his Name shall remain under the sun among the posterities: which shall be blessed through him; and all the heathen shall praise him. 18 Blessed be the Lord God, even the God of Israel which only doeth wondrous things; 19 And blessed be the Name of his Majesty for ever and all the earth shall be filled with his Ma8 His dominion shall be also from the one sea to the other:| jesty. Amen, Amen. DAY 14. Evening Prayer. 3 And why? I was grieved at the wicked: I do also see the ungodly in such prosperity. 4 For they are in no peril of death: but are lusty and strong. 5 They come in no misfortune like other folk: neither are they plagued like other men. 6 And this is the cause that 213 * R PSALM LXXII. sit This is one of the only two Psalms ascribed traditionally to Solomon; and the internal evidence throughout strongly supports this tradition. There is evident reminiscence of David's last words( 2 Sam. xxiii. 3, 4), and of Solomon's own prayer; the allusions to tribute from Tarshish and the isles, from Sheba and Seba, suit this time, and this only, of the history; the whole Psalm has a richness and harmony of style, characteristic of the golden age of prosperity in Solomon's reign; the emphasis laid on a government of righteousness and peace is equally characteristic of Solomon's own nature and position. The subject of the Psalm is clearly the king himself. Yet by a true insight the Targums refer its prophecies to the" King Messiah," the true" Son of David" and" Prince of Peace." The glory of Solomon's royalty was earthly, though of the highest order of earthly things; it was transitory, both in itself and through his failure to realize his own ideal. In One alone was glory perfect, universal, eternal; in Him therefore alone are the grand words of this Psalm fully realized. The Psalm is at once a prayer and an implied prophecy of hope for( a), in vv. 1-7, a rule of righteousness, mercy, and peace over Israel;( b), in vv. 8-14, an extension of that rule over tributary nations by the simple force of its moral beauty and strength;( c), in vv. 15-17, a blessing on it of wealth, fruitfulness, and glory. vv. 18, 19 are the appended doxology, marking the close of the Second Book of the Psalter. v. 1. Judgments are the special ap-| vv. 4, 5), that this righteous rule plications of the general attribute may be especially distinguished by of righteousness. In Solomon's own tender care of the weak and overprayer( 1 Kings iii. 6-9), of which throw of the oppressor, so that it this verse is an obvious reminiscence, may perpetuate itself through an he asks for" a wise and understand- abiding fear; lastly( in vv. 6, 7), that ing heart to discern between good it may bring the refreshment of an and bad," and in the comment on overflowing peace, in which the righthis judgment( in v. 28) it is said that eous shall not only live, but flourish " the wisdom of God was in him to for ever. do judgment." Wisdom is the perception of what is good and right; righteousness is the embodiment of that conception in practice. The king's son is emphatic. Solomon was the first who inherited royalty in Israel. v. 2. Then shall,& c. It is difficult to say whether the verbs should be in the future or in the optative mood, " May he,"& c. On the whole it seems best to adopt the latter, except in vv. 12, 13, 14. vv. 2-7. The prayer is threefold: first( in vv. 2, 3), for a rule of impartial righteousness, which shall draw down over all Israel, like the streams from the mountains and hills, the gentle waters of peace; next( in 213 a v. 5. As long as the sun and moon, & c. Comp. Ps. lxxxix. 36, 37; Jer. xxxi. 35, 36; xxxiii. 20, 21. this version is probably of allusion to v. 6. A fleece of wool. The idea in Judg. vi. 36-40. But the rendering should be( as in A.V.), the rain upon the mown grass"( comp. Amos vii. 1), just when the new and tender shoots require the refreshing moisture. There seems a manifest allusion to David's last words( 2 Sam.xxiii. 4), where the rule of righteousness is compared to" the tender grass springing out of the earth by clear shining after rain." v. 8. From the one sea,& c. The description is not general, but particular- from the Mediterranean to PSALM LXXII- cont. the Red Sea, from the Euphrates to| gold of Sheba, pray for him conthe end of the world" in the de- tinually, and bless him every day." sert. There is an exact coincidence, The whole context suggests tribute, which cannot be accidental, with physical and spiritual, to the king, Ex. xxiii. 31," I will set thy bounds not gifts from him. from the Red Sea to the Sea of the Philistines, and from the desert unto the river." v. 10. Tarshish is clearly Tartessus, the Phoenician settlement in Spain, and the isles are the dimly known islands of the Mediterranean. With it( see 1 Kings x. 22) Solomon had commerce, and drew wealth, which is here described as tribute. Arabia- properly Sheba- is a Joktanite settlement( Gen. x. 28) in Arabia, whence came the" Queen of Sheba" in Solomon's days, bringing gold and precious stones and spices( 1 Kings x. 1-10). Saba or Seba is a wholly different word, the name of an Egyptian kingdom( which Josephus identifies with Meroe; see Gen. x. 7), constantly connected with Cush or Ethiopia. vv. 12-14. It is especially notable, and singularly accordant with historic fact in the case of Solomon, that the world- wide dominion is to be won by the arms of peace, the moral strength of righteousness and wisdom and mercy. In this description we have a special foreshadowing of the kingdom of the true Son of David, which is righteousness, and peace, and joy in the Holy Ghost." v. 15. It is somewhat difficult to interpret the pronouns of this verse; but on the whole it seems best to suppose the reference to be to the poor who is delivered-" so that he shall live, and offer( to the king) 213 b v. 16 should be rendered" There shall be abundance of corn in the land, Even to the top of the hills; Its fruit shall rustle like Lebanon; They shall blossom out of the cities, Like grass upon the earth." The picture is of a fruitfulness spreading over valley and hill, strong as the foliage of Lebanon; and of a growth of people, thick as the grass itself. v. 17. This attribute of universality and eternity is, as usual, ascribed to the kingdom of David- to Solomon only in imperfect type, to the true Son of David in perfect antitype. vv. 18, 19( like xli. 13) form the doxology appended to this Psalm, as closing the Second Book. It dwells emphatically on the Name of Jehovah Elohim( as is natural in a book of Psalms mainly Elohistic), and on His glory, as filling not only Israel, but the whole earth( comp. Is. vi. 3). In the Hebrew a note is here appended," The prayers of David, the son of Jesse, are ended." The name " Prayers" is simply the alternative title( instead of the Praises") of the whole Psalter; the other words merely indicate the close of a collection of Psalms, called, like the Psalter generally, by the name of David( see Introduction, sect. 1.).. THE THIRD BOOK OF THE PSALTER. It includes seventeen Psalms( lxxiii.- lxxxix.), of which eleven ( lxxiii.- lxxxiii.) are ascribed to Asaph, four( Ixxxiv., lxxxv., lxxxvii., lxxxviii.) to the sons of Korah, one( lxxxvi.) to David, and one( lxxxix.) to Ethan the Ezrahite. On the general character of the Psalms of Asaph and of the sons of Korah, see Introduction, sect. II. The book is evidently of later formation than the First and Second. PSALM LXXIII. This Psalm, ascribed to Asaph, deals with the great moral problem which is the subject of the Book of Job, and shows evident knowledge of that wonderful book itself. The question how, if God be the All- righteous Governor of the world, the wicked prosper and the good suffer, belongs to all times and places. But the time of Solomon, to which the composition of the Book of Job( perhaps out of older materials) is commonly referred, was one of much searching into the meaning of human life and the secret of God's providence, and so was naturally brought face to face with these deep moral problems. The Asaph, therefore, of the days of David and Solomon may well have been the author of this Psalm. Even the notice in the Syriac version that the Psalm was composed" on the death of Absalom" may have some truth in it, for no better exemplification of the ideas of the Psalmist could be found than the insolent triumph and sudden fall of the great rebel. The spirit of the treatment of the subject is, however, widely different from that of the Book of Job. In that book the appeal is simply to faith in the righteousness and the inscrutable wisdom of God; in the Psalm the mind is bidden to look to the certain redress of all wrong in the end, perhaps in this world, perhaps in the next, and to rest on the eternal communion with God, who is all in all. The Psalm, after a brief expression of the final issue of faith( v. 1), describes in vv. 2-14, the mental conflict produced by contemplating the insolent prosperity of the wicked, and listening to the thoughts of the world upon it; then passes( b), in vv. 15-19, to the solution of the difficulty, suggested by meditation in the Sanctuary on the final retribution of God; and ends( c), in vv. 20-27, with a confession of the brutish folly of his former doubts, and a declaration that the communion of the soul with God is the one secret of peace, in this world and the next. 66 v.1. Truly, or" surely"( as in A.V., v. 4. In no peril of death- literally, vv. 13, 18). The word expresses the' no bands to death," which appafinal conclusion after hesitation and rently means" no fetters"( of sickdoubt, like our" after all." What- ness or suffering) binding them" to ever seems, this is. The parallelism the power of death." The rendering in this verse is notable; the true of the A.V.," no bands in death, i.e. no pangs of anguish in their last hour( comp. Job xxi. 13, 23), is at variance with the idea of the Psalm and the context of this verse. " Israel" are the" pure in heart," who" see God," and therefore see through the clouds and delusions of life. 214 Day 14. they are so holden with pride: and overwhelmed with cruelty. THE PSALMS. 7 Their eyes swell with fatness: and they do even what they lust. 8 They corrupt other, and speak of wicked blasphemy: their talking is against the most High. 9 For they stretch forth their mouth unto the heaven: and their tongue goeth through the world. 10 Therefore fall the people unto them and thereout suck they no small advantage. 11 Tush, say they, how should God perceive it is there knowledge in the most High? 12 Lo, these are the ungodly, these prosper in the world, and these have riches in possession: and I said, Then have I cleansed my heart in vain, and washed mine hands in innocency. 13 All the day long have I been punished and chastened every morning. 14 Yea, and I had almost said even as they: but lo, then I should have condemned the generation of thy children. 15 Then thought I to understand this but it was too hard for me, 16 Until I went into the sanctuary of God: then understood I the end of these men; 17 Namely, how thou dost set them in slippery places and castest them down, and destroyest them. 18 Oh, how suddenly do they consume perish, and come to a fearful end! 19 Yea, even like as a dream when one awaketh: so shalt thou make their image to vanish out of the city. 20 Thus my heart was grieved: and it went even through my reins. 21 So foolish was I, and ignorant even as it were a beast before thee. 22 Nevertheless, I am alway by thee: for thou hast holden me by my right hand. 23 Thou shalt guide me with thy counsel and after that receive me with glory. Day 14. 24 Whom have I in heaven but thee and there is none upon earth that I desire in comparison of thee. 25 My flesh and my heart faileth: but God is the strength of my heart, and my portion for ever. 26 For lo, they that forsake thee shall perish thou hast destroyed all them that commit fornication against thee. 27 But it is good for me to hold me fast by God, to put my trust in the Lord God and to speak of all thy works in the gates of the daughter of Sion. PSALM 74. Ut quid, Deus? GOD, wherefore art thou absent from us so long why is thy wrath so hot against the sheep of thy pasture? 20 think upon thy congregation: whom thou hast purchased, and redeemed of old. 3 Think upon the tribe of thine inheritance and mount Sion, wherein thou hast dwelt. 4 Lift up thy feet, that thou mayest utterly destroy every enemy which hath done evil in thy sanctuary. 5 Thine adversaries roar in the midst of thy congregations: and set up their banners for tokens. 6 He that hewed timber afore out of the thick trees: was known to bring it to an excellent work. 7 But now they break down all the carved work thereof: with axes and hammers. 8 They have set fire upon thy holy places and have defiled the dwelling- place of thy Name, even unto the ground. 9 Yea, they said in their hearts, Let us make havock of them altogether thus have they burnt up all the houses of God in the land. 10 We see not our tokens, there is not one prophet more: no, not one is there among us, that understandeth any more. 11 0 God, how long shall the adversary do this dishonour: how 214 PSALM LXXIII- cont. v. 6 should be rendered( much as then, failing in this, went to the in A.V.)" Pride compasseth them as a necklace; Violence covereth them as a garment." Pride is their ornament; violence the habit of their life. v. 8 is mistranslated. It should bevv. 17-19 describe rest on a final retribution, swallowing up in a moment the prosperity which seemed substantial. It is clear that this might be in this world, or in that future life, to which he must have looked onward, who so deeply real" They scoff and speak of wicked- ized the communion with God. ness; Of oppression from the height ( of disdain) do they speak.' Wickedness is to them a jest; at pleas against oppression they smile disdainfully. v. 10. Suck they no small advantage -literally," waters of a full cup are wrung out to them," which may be explained as in our version, or as meaning that the people drink deep of their cup of wickedness. vv. 11-13. In this section vv. 12, 13 may be the reflections of the Psalmist in the hour of his bewilderment; but it is perhaps better to take the whole as the utterances of the ordinary looker on, inferring that the " Most High" is too high to care for our good and evil, and that accordingly those who most strive for innocence suffer most calamity. Sanctuary, and there found a higher insight in prayer. 66 v. 14. Yea, and I had,& c.- properly, If I had said, Let me speak words like these, I should have been faithless in the generation of Thy children." It is notable that the first restraining influence was found in loyalty to the brotherhood of the faithful, and to their witness for God. v. 19. So shalt Thou,& c. This clause is wrongly rendered. It should be, slumber)," Thou wilt despise their " So, when Thou arisest"( as from image." That his heart was soured(" grievvv. 20, 21 are the confession of folly. ed") and" his reins pierced"( with the pang of envy), showed that he was brutish(" foolish") in ignorance, because," like a beast," he regarded only the visible world and the things of sense. vv.22-27. This conclusion is deeply suggestive as well as beautiful. The ultimate refuge from doubt and from the bewilderments of the world, is not in any foresight of retribution, still less in any theories of providence, but in the conscious communion with the Eternal. They who know themselves His are sure of present guidance and of future glory; they who desire Him infinitely can feel no other desire painfully; they who rest on Him care not if their" flesh and their heart fail," for they hold fast to Him themselves, and tell of His goodness to others. What is true of questions of retribution here is equally true of all speculations as to the laws of retribution hereafter. The only answer is rest on the perrighteousness and mercy of vv. 15, 16 are deeply instructive. They tell how, first, he had recourse to thought, striving to pierce into fect the secrets of God's providence; and God. PSALM LXXIV. This Psalm, though again ascribed to Asaph, appears almost unquestionably to belong to a far later period. It is a cry of anguish from one who sees the land of Israel trampled under foot, the Temple and other sanctuaries destroyed, and finds no prophetic word of hope or comfort. It is commonly referred either to the Chaldæan invasion or to the Maccabean times, although it might, of course, belong to the time of one of the earlier invasions( that of Shishak has been suggested), briefly noticed in the sacred history. Considering its style, its resemblance to passages in Jeremiah, and its position in the Psalter, the time of the Chaldæan 214 a PSALM LXXIV- cont. conquest is the most probable. By whomsoever written, it is a Psalm of infinite pathos, and an impassioned pleading with God by His ancient mercies and for His Name's sake. It opens( a), in vv. 1-10, with a terrible picture of the cruel and insolent triumph of the enemy, especially over the Temple of God; from this it passes( b), in vv. 11-18, to plead with God by his former mercies to Israel, and by His Almighty power over the world; and ends( c), in vv. 19-24, with an earnest prayer that He will" look upon the Covenant," and assert His glory before the heathen. v. 1. Absent from us,& c. The true rendering( as in A.V.) is stronger, " Why hast Thou cast us off for ever?"( So in Ps. xliii. 2; xliv. 9; lxxvii. 7,& c.) v. 4. Lift up,& c.- properly( as in A.V.)," lift up Thy feet," i.e. hasten ( as an avenger)" unto the perpetual desolations"-the ruin upon ruin heaped unceasingly on the land. v. 5. Congregations should be" assembly"-the place of Thy meeting with Thy people. Their banners as tokens. The original is," their signs as signs." Probably the reference is to the emblems of idolatry( like" the abomination of desolation" in Dan. ix. 27) set up as if they were really " signs" of a Divine power with them, giving them victory. v. 6 is wholly misunderstood. It should be" It is as though each lifted on high An axe against the thickets of the wood; And so they break down,"& c. The picture is graphic: first, the roar of fury and victory on the exaltation of the signs of idolatry; then the wanton havoc, hewing down, like the trees of the forest, the carved work of the Temple( so elaborately described in 1 Kings vii. 18-35), beautiful in itself, and hallowed by its sacred emblems; at last the fire set to the building, and the razing to the ground the Sanctuary itself( comp. Lam. ii. 2-7). There rings through the whole description the anguish of an eye- witness. In the pregnant phrase," defiled even to the ground"( comp. Ps. lxxxix. 38), is summed up the two- fold idea of pollution and ruin. v.9. The houses of God- in A.V.( as in the LXX.)," the synagogues." The existence of such places of as214 b sembly at the time of the Chaldæan invasion is distinctly intimated in Lam. ii. 6, and is in itself infinitely probable. For it is hard to conceive of no worship in the cities of Israel intermediate between the worship of the family and the unfrequent worship in the Temple; especially when every Sabbath and festival was a time of" solemn assembly." It is thoroughly accordant with the conservative spirit of the days of Ezra to suppose that the regular institution of the Synagogues after the Captivity was rather a revival and fuller organization of the old, than a thing absolutely new. v. 10. Tokens or" signs"-contrasted with the heathen signs of v. 5. Our signs( he says) of the true God are gone; their signs of idolatry flaunt in triumph. There is not one prophet more. There may be here some of the natural exEzekiel both still lived in the days of aggeration of sorrow. Jeremiah and the Chaldæan invasion. But Ezekiel was far away in Babylon; Jeremiah's promise of restoration might well be lost in his constant message of woe, and he was actually accused of favouring the Chaldæan triumph. There is very similar language in Lam. ii. 9; Ezek. vii. 26. That understandeth, & c. This should be joined with the first words of the next verse, knoweth how long." " that v. 11. How long. Comp. vi. 3; xiii. 1, 2. The chastisement is accepted; but the prayer is that it may pass in God's good time. vv. 13-16 rapidly survey the great deeds of God's ancient deliverance, " working salvation in the midst of the earth"( see A.V.)- the dividing the Red Sea, the destruction of the Egyptians, the bringing the stream PSALM LXXIV- cont. out of the rock, the drying up of the| out a witness." The sun, the great waters of Jordan. In many cases object of all idolatry, especially the there is even verbal coincidence with Chaldæan, is but the instrument of the historic record. that rule. 66 v. 14. Dragons( tanninim)-that is, sea monsters," the emblems of the Egyptian powers( comp. the application to Pharaoh in Isa. li. 9; Ezek. xxix. 3; xxxii. 2). v. 15. Leviathan, as in Job xli., the crocodile-" the beast of the reeds" ( Ps. lxviii. 30, marg.)- still more emphatically the emblem of Egypt. Gavest him,& c. Unless the phrase be metaphorical, we should read, " the race of the wilderness"-the beasts of the desert shore feeding on the corpses of the Egyptians. vv. 17, 18 in rapid transition pass from God's manifestations to Israel to His rule over all Nature and humanity, in which, even before the heathen," He left not Himself withPSALM LXXV. This Psalm, also bearing the name of Asaph, has in itself little indication of date, unless some slight hint may be gathered from verse 7( where see note). It stands in marked contrast with the anguish of the last Psalm, breathing as it does the spirit of a firm confidence in the all- righteous judgment of God against the strength of the enemy. Like Ps. lvii. it has the title Altaschith," destroy not"-probably the name of the tune to which it was sung. vv. 19-24. Here( see vv. 11, 19, 2%) God is prayed to help for His own Name's sake. This is to pray for the good of all His creatures; for the knowledge of His being and glory is the highest blessing of man. To " look upon the covenant" is to vindicate His glory before the heathen -the" foolish people"-who cannot or will not know Him. To let it be overthrown is to give occasion to the " to blaspheme"" in everpresumption," and to send the simple and helpless away ashamed.' With the tenderness of pleading for His" turtle dove" and for the poor of His congregation, there mingles this tone of remonstrance in the name both of the Covenant and of the glory of God. enemy growing It opens( a), in vv. 1-4, with an expression of thankful trust, leading up to the utterance of judgment by the voice of God; this is taken up( b), in vv. 5-10, by an admonition of rebuke in the Name of the Lord, to the pride of the ungodly; and the whole concludes( c), in vv. 11, 12, with the renewed expression of trust in the God of Jacob for victory. v. 2. Thy Name. The" Name of God" is any revelation of Him; here clearly the revelation of His Presence in the midst of Israel, witnessed to by His wondrous works. These v. 3. When I receive,& c. words, opening the utterance of the voice of God, should be rendered, " When the set time is come.' They are, as it were, a solemn answer to the cry," How long?" When God wills, and not till then, the judgment is to come. v. 4. Is weak- properly," is dissolved," melting with fear( comp. Ex. xv. 15; Josh. ii. 9, 24). 215 I bear up the pillars. Compare the passage in the Song of Hannah, also used as a rebuke of earthly pride ( 1 Sam. ii. 8)," The pillars of the earth are the Lord's, and He hath set the world upon them." Amidst all change and confusion, one thing is changeless and certain- the judgment of God. vv. 5, 6, 8 have also plain reminiscences of the Song of Hannah ( 1 Sam. ii. 3, 7), in rebuke of the madness, the arrogance, and the obstinacy of the godless. v. 7. Promotion should be" lifting up"( comp. v. 8)-the lifting up of deliverance. That deliverance comes Day 14. long shall the enemy blaspheme thy Name, for ever? THE PSALMS. 12 Why withdrawest thou thy hand why pluckest thou not thy right hand out of thy bosom to consume the enemy? 13 For God is my King of old: the help that is done upon earth he doeth it himself. 14 Thou didst divide the sea through thy power: thou brakest the heads of the dragons in the waters. : 15 Thou smotest the heads of Leviathan in pieces and gavest him to be meat for the people in the wilderness. 16 Thou broughtest out fountains and waters out of the hard rocks thou driedst up mighty waters. 17 The day is thine, and the night is thine thou hast prepared the light and the sun. 18 Thou hast set all the borders DAY 15. Morning PSALM 75. Confitebimur tibi. U thanks yea, unto the deve NTO thee, O God, do we give give thanks. 2 Thy Name also is so nigh: and that do thy wondrous works declare. 3 When I receive the congregation I shall judge according unto right. the inhabiters thereof: I bear up the pillars of it. 5 I said unto the fools, Deal not so madly and to the ungodly, Set not up your horn. 6 Set not up your horn on high and speak not with a stiff neck. 7 For promotion cometh neither from the east, nor from the west: nor yet from the south. 8 And why? God is the Judge: he putteth down one, and setteth up another. 9 For in the hand of the Lord there is a cup, and the wine is red: it is full mixed, and he poureth out of the same. Day 14. of the earth thou hast made summer and winter. 19 Remember this, O Lord, how the enemy hath rebuked: and how the foolish people hath blasphemed thy Name. 20 O deliver not the soul of thy turtle- dove unto the multitude of the enemies and forget not the congregation of the poor for ever. 21 Look upon the covenant: for all the earth is full of darkness, and cruel habitations. 22 0 let not the simple go away ashamed: but let the poor and needy give praise unto thy Name. 23 Arise, O God, maintain thine own cause: remember how the foolish man blasphemeth thee daily. 24 Forget not the voice of thine enemies: the presumption of them that hate thee increaseth ever more and more. Praper. 10 As for the dregs thereof: all the ungodly of the earth shall drink them, and suck them out. 11 But I will talk of the God of Jacob and praise him for ever. 12 All the horns of the ungodly also will I break: and the horns of the righteous shall be exalted. PSALM 76. Notus in Judæa. his Name is great in Israel. 2 At Salem is his tabernacle: and his dwelling in Sion. 3 There brake he the arrows of the bow: the shield, the sword, and the battle. 4 Thou art of more honour and might: than the hills of the robbers. 5 The proud are robbed, they have slept their sleep and all the men whose hands were mighty have found nothing. 6 At thy rebuke, O God of Jacob: both the chariot and horse are fallen. 7 Thou, even thou art to be 215 * R5 PSALM LXXV- cont. not from the sunrise nor the sun- fand comp. Isa. li. 17; Ezek. xxiii. set, nor from the desert" of the 31, 32). In the Psalms the cup is South. From the omission of the more usually the ordained portion of North it has been gathered, not blessing( see xvi. 5; xxiii. 5; cxvi. 13). improbably, that the danger came Full mixed- that is, with the spice, from that quarter, viz., from Assyria, put in to make it stronger( like the and that Israel was looking eagerly" wine mingled with myrrh"). in all other quarters for help. 66 v.9. There is a cup,& c. This metaphor, in the sense of the cup of wrath or judgment, is frequent in Jeremiah ( see xxv. 15, 17, 28; li. 7; Lam: iv. 21; PSALM LXXVI. This splendid Psalm, bearing the name of Asaph, is by some ancient tradition, and by the strongest internal evidence, marked out as a Psalm of triumph over the destruction of the army of Sennacherib. It bears some token of reminiscence both of the Song of Deborah and the Song of Hannah, and has some points of likeness to the contemporary prophecy. It breathes a spirit, mingled of exultation and awe, in the overwhelming sense of the greatness of the deliverance. It is headed on Neginoth, that is," on stringed instruments." The structure is singularly symmetrical, in four divisions of three verses: ( a), in vv. 1-3, we hear the trumpet blast of victory;( b), in vv. 4-6, the exaltation of God over all human pride and strength;( c), in vv. 7-9, an awe- struck recital of God's coming forth to judgment;( d), in vv. 10-12, a more reflective declaration of His over- ruling and restraining power over the kings of the earth. v. 12 is taken by some as a new utterance of the Lord Jehovah; but it is simpler to ascribe it to the Psalmist, who, in God's strength, is confident of doing God's work. from"( or more than") the mountains of prey.". Taking the former rendering, the idea is still of v. 1. In Israel. This Psalm was written at a time when the independent kingdom of Israel had fallen, and the relics of the tribes God as coming down in His were invited, as at the great pass- wrath from the mountain lair; takover of Hezekiah( 2 Chr. xxx. 1), to ing the latter( as in our version), rally round the kingdom of Judah," the mountains of prey" are the which had now become the sole strongholds already conquered, from representative of the covenant of which the Assyrian host gathered Israel. Hence with singular truth round the devoted city of Jerusalem. to fact, God is" known in Judah," and this fact of His manifestation there" recognised in all Israel." v. 2. Salem- apparently used as the old name of Jerusalem( Gen. xiv. 18), and with an allusion to its signification to Peace( see Heb. vii. 1, 2). Tabernacle.... dwelling,& c., probably better rendered" lair" and" covert, whence( like" the lion of Judah") He goes forth suddenly to destroy. v. 3. Comp. Isa. xxxvii. 33," He shall not come into this city, nor shoot an arrow there, nor come before it with shields, nor cast a bank against it." v. 4 is more literally( see A.V.), " Glorious art Thou, and excellent 215 a 66 66 vv. 5, 6 should be rendered" The valiant are spoiled; They have sunk into sleep; None of the mighty have found their hands. At Thy rebuke, O God of Jacob, Both chariot and horseman have sunk into a deep sleep." It is impossible to mistake the allusion to the deeper sleep of death, falling on the sleeping Assyrian army, before the valiant men could " find their hands"( as we use the phrase," find the tongue"), in the half- waking grasp of weapons in the hour of danger. The idea is worked out strikingly in Byron's well- known lines. PSALM LXXVI- cont. vv. 7-9, in the midst of exultation, have in them a certain tone of awe before the terrible judgment of God; the very earth trembles and is hushed in the silence of expectation, even when the judgment is for salvation to the afflicted and the meek. v. 10. The latter clause, as it now stands, must be rendered," And with the residue of wrath Thou shalt gird Thyself" that is( it would seem), the wrath of the enemy, after being overruled to God's glory, shall be used as the sword of His judgment. v. 1. He shall,& c. It should be, " May He hearken." Not till the end of the Psalm does anxiety pass into hope. PSALM LXXVII. This beautiful Psalm carries with it no certain indication of date. It bears some strong similarities to the Psalm of Hab. iii., but it is hard to say which is the original. It is called a Psalm of Asaph- addressed( like Ps. xxxix., lxii.)" to Jeduthun" or Ethan, head of one of the Levitical companies and has strongly marked upon it the peculiarities of the Psalms bearing that title; such as the allusion to" Joseph"( v. 15), the delight in historical reference, and the meditative cast of the whole. It is the utterance of one deeply sorrowing over the apparent withdrawal of God's favour from Israel, who comforts himself with hope from the remembrance of His ancient mercies. v. 2. My sore ran,& c. This is a clear mistranslation. The original is," my hand in the night- season was stretched out"( literally, poured out")" and ceased not." The idea of the hand stretched out in prayer till it was unnerved by weariness, and yet refused to rest. It opens( a), in vv. 1-6, with a description of the perplexity and sorrow under which the Psalmist had cried, and would still cry, to God; passing ( b), in vv. 7-12, into a recital of the conflict in his soul between the two voices of despondency and faith; and at last( c), in vv. 13-20, breaking out into a triumphant and hopeful commemoration of God's former mercies to Israel. vv. 3, 4 again fail of the true sense. They should be" I thought upon God, and was in heaviness; But the LXX., by a slight variation, read," shall keep festival to Thee,' giving a simpler sense, and preserv ing the parallelism far better. I mused, and my spirit sank. Thou heldest my eyes watching; I am so troubled that I cannot speak." vv. 11, 12. Comp. 2 Chr. xxxii. 23, Many brought gifts unto the Lord, and presents unto Hezekiah the king, so that he was magnified in the sight of the nations." The Psalmist evidently delights to anticipate or contemplate, as a result of God's signal judgment, this universal homage to the God of Israel, the King of kings, from all the earth. Even the thought of God brought for a time nothing but weariness and despondency. 215 b 66 vv. 5, 6 describe the Psalmist's going back to the past, telling how he called to remembrance his old song of praise over past mercies, and how his spirit made search in thought(" search out my spirits"); but at first only with the despondent result of vv. 7-9, through the painful sense of contrast with the present ( comp. lxxxix. 37-48). v. 10. The original is," It is my weakness( or sorrow) of the years of the right hand of the Most Highest!" or( as some read)," the changing of the right hand,"& c. In the latter case the meaning is simply, " It is my sorrow that the right hand of the Most Highest is changed." But it is better to take the former reading, and adopt substantially the sense of our version as marking the point of transition of feeling, in the sense that despondency is but human PSALM LXXVII- cont. weakness, and the willingness to which marked the overwhelming of wait for the appointed years of God's the Egyptian host( comp. Hab. iii. 9 salvation. To this the following- 13). verses are the natural sequel; for they dwell, first, on the greatness( in vv. 11, 12), then the holiness( v. 13), and, lastly, the redeeming mercy of the Lord( v. 15), as the things that cannot fail. v. 16. Were afraid- literally," were in pangs." vv. 16-18 are obviously the description of the passage of the Red Sea, amidst the terrors of the storm, the wheel," that is, probably," in the v. 18. Round about- literally," in whirlwind." vv. 19, 20 express the sense of mysv. 15. And Joseph. The allusion to tery of the manner of God's judgJoseph may be justified by the pro- ment, of which the waves of the sea minence of Joseph in the Egyptian period of the history; but it would seem to argue that the Psalmist was a native or a citizen of Northern Israel( comp. Ps. lxxx. 1, 2 and lxxxi. 5). hid all traces. Only one thing was clear, that His people were led safely, like sheep, through the abyss of danger( comp. lxxviii. 53, 54), and that it was He who went before them as their Shepherd. The end of the Psalm is abrupt- almost as if to mark connection with the great Psalm which follows. PSALM LXXVIII. This is the first and greatest of the historical Psalms- an inspired comment on the sacred history, with an avowed didactic urpose of warning, by a recital of God's repeated mercies and of Israel's repeated sins. Such comments we find in the Prophecies( see, for example, Ezek. xx. 3-28); but the Psalmist dwells on the past with far greater historic detail, and, moreover, identifies himself more fully in sympathy with the people whose sin he so candidly records. Under the shadow of this main idea there runs also through the Psalm a secondary purpose, to emphasize for some special reason the transference of the spiritual and temporal leadership from Ephraim to Judah, from Shiloh to Zion. These historical Psalms have a double value. They illustrate and confirm the historic record, always giving it vividness, and occasionally adding fresh touches of detail. But their real importance lies in the light which they throw on the religious conception of that history, which, indeed, alone makes it a continual lesson on the eternal will of God and the unchanging characteristics of humanity. The Psalm is ascribed to Asaph; and although, as usual, many various dates have been found for it by critical conjecture, there is much to support the ancient ascription, not only in the singular beauty and perfection of the poem, and the imposing tone of authority, resembling the tone of Ps. 1., and well suiting" Asaph the Seer," but, perhaps even more, in the abrupt pause at the accession of David, and the absence of all reference to the glories of his reign, which would be inconceivable in a later Psalmist. Why Asaph should have dwelt so emphatically on the primacy of Judah as against the tribe of Ephraim( with which the" Psalms of Asaph" usually show special sympathy), we cannot tell; but the history of David shows ( see, for example, 2 Sam. xix. 41-43; xx. 1-22) the jealousy still existing against Judah, which was to break out hereafter in the revolt of Israel under the leadership of Ephraim. After( a) the introduction( in vv. 1-10) of general warning to Israel, the Psalm dwells at length( b), in vv. 11-40, on the wonders of God's hand in the wilderness and the rebellions of the people; then( e), in vv. 41-56, it 216 Day 15. feared and who may stand in thy sight when thou art angry? 8 Thou didst cause thy judgment to be heard from heaven: the earth trembled, and was still, 9 When God arose to judgoment and to help all the meek or upon earth. 10 The fierceness of man shall turn to thy praise and the fierceness of them shalt thou refrain. THE PSALMS. 11 Promise unto the Lord your God, and keep it, all ye that are round about him: bring presents unto him that ought to be feared. 12 He shall refrain the spirit of princes and is wonderful among the kings of the earth. PSALM 77. Voce mea ad Dominum. I WILL cry unto God with my voice even unto God will I cry with my voice, and he shall hearken unto me. 2 In the time of my trouble I sought the Lord my sore ran, and ceased not in the night- season; my soul refused comfort. 3 When I am in heaviness, I will think upon God when my heart is vexed, I will complain. 4 Thou holdest mine eyes waking I am so feeble, that I cannot speak. 5 I have considered the days of old and the years that are past. 6 I call to remembrance my song and in the night I commune with mine own heart, and search out my spirits. 7 Will the Lord absent himself DAY 15. Evening PSALM 78. Attendite, popule. : O incline your ears unto the words of my mouth. 2 I will open my mouth in a parable: I will declare hard sentences of old; 3 Which we have heard and known and such as our fathers have told us; : Day 15. for ever and will he be no more intreated? 8 Is his mercy clean gone for ever and is his promise come utterly to an end for evermore? : 9 Hath God forgotten to be gracious and will he shut up his loving- kindness in displeasure? 10 And I said, It is mine own infirmity but I will remember the years of the right hand of the most Highest. 11 I will remember the works of the Lord and call to mind thy wonders of old time. 12 I will think also of all thy. works and my talking shall be of thy doings. 13 Thy way, O God, is holy: who is so great a God as our God? 14 Thou art the God that doeth wonders and hast declared thy power among the people. 15 Thou hast mightily delivered thy people even the sons of Jacob and Joseph. 16 The waters saw thee, O God, the waters saw thee, and were afraid: the depths also were troubled. 17 The clouds poured out water, the air thundered and thine arrows went abroad. 18 The voice of thy thunder was heard round about the lightnings shone upon the ground; the earth was moved, and shook withal. 19 Thy way is in the sea, and thy paths in the great waters: and thy footsteps are not known. 20 Thou leddest thy people like sheep: by the hand of Moses and Aaron. Prayer. 4 That we should not hide them from the children of the generahonour of the Lord, his mighty and wonderful works that he hath done. 5 He made a covenant with Jacob, and gave Israel a law: which he commanded our forefathers to teach their children; 6 That their posterity might 216 PSALM LXXVIII- cont. goes back from this to the deliverance from Egypt, and on to the settlement in Canaan;( d), lastly and briefly, in vv. 57-73, it touches on the rebellions in the days of the Judges, the fall of Shiloh and the establishment of the Sanctuary in Zion, and of the royalty of David. The whole style of the Psalm is singularly beautiful and perfect, showing no touch of ruggedness or obscurity, and preserving throughout a tone of calm and dignified authority. Comp. Matt. xiii. 35(" spoken by the prophet"). It is a Maschil- a Psalm of reflection and instruction- in the very highest degree. v. 2. Parable.... hard sentences| the archers of Israel( contrast 2 Sam. (" dark sayings"). Comp. xlix. 4 i. 18). and note there. The names seem more applicable there than here. But the meaning here appears to be simply of a teaching of deep spiritual truths, which tude neglect, through facts, which they all know. Matt. xiii. 34 the verse is accordingly applied to the teaching of Our Lord by parables. the multi- chief scene of the plagues. historical In "" be v. 5. The" Covenant" or" testimony( see xix. 7) and the Law, which was to guard it, were to orally taught from fathers to children, and so to be a living power, treasured in memory from generation to generation( comp. Deut. iv. 9; vi. 7-9, 20-25). The" Song of Moses'( Deut. xxxi. 28- xxxii. 47) is the grandest example of such teaching; the Passover question and answer( Ex. xii. 26, 27) the most formal and permanent. "" v. 13. Zoan( Tanis), mentioned in Num. xiii. 22, is a chief city of Lower Egypt, the region in which Israel was settled, and probably the v. 10. Like as,& c. There is no" like as" in the original. The verse abruptly states what may be( as has been suggested) a metaphorical description of faithlessness( like" the broken bow" of 58), but certainly looks like a historical( although perhaps a typical) fact. The children of Ephraim are purposely singled out as representatives of faithless Israel, because, on the entrance into Canaan under Joshua( himself an Ephraimite), they were the leading tribe, having both the sanctuary of Shiloh and the assembling place of Shechem. Of the failure of complete conquest ( see Judg. i. 21-35; ii. 2, 3; iii. 1 -4) they, therefore, bore the chief responsibility. It is to their failure through indolence or cowardiceperhaps to some conspicuous instance of it- that the Psalm alludes. The" bows" may best be taken literally; the Ephraimites were( it seems) 217 vv. 14-17 cover the first period of the wanderings in the wilderness during the approach to Sinai( Ex. xiv.- xvii.) vv. 19-31 dwell in detail on the first murmurings of Israel- blending together( it would seem) the records of Ex. xvi. and Num. xi. 18-35 in the craving, not only for food, but for savoury food, such as they had enjoyed in Egypt. v.26. Angels' food- literally," bread of the mighty;" but our version is probably a right explanation. The gift of the manna(" which thou knewest not, neither did thy fathers know") was called the" bread from heaven"( comp. John vi. 31), and the spiritual lesson to be learnt by so regarding it, is enforced in Deut. viii. 3. vv. 28-31. Comp. Num. xi. 31-35. The event is typical of man's discontent with God's provision( spiritual chosen luxuries, which should not or temporal), and of prayer for selfhave been uttered, granted for chastisement through the evil unconsciously desired. Many ruined lives are Kibroth- hattaavah(" graves of lust"). v. 32. Comp. Num. xiv., xvi. vv. 34-40 cover in general description the life in the wilderness- God's blessings showered on Israel in vain, then His chastisement, for a time, doing what blessing could not do; soon the passing away of the brief impression, and, in spite of all, the constant forgiveness and forbearance of God. Day 15. know it and the children which were yet unborn; 7 To the intent that when they came up: they might shew their children the same; THE PSALMS. 8 That they might put their trust in God and not to forget the works of God, but to keep his commandments; 9 And not to be as their forefathers, a faithless and stubborn generation: a generation that set not their heart aright, and whose spirit cleaveth not stedfastly unto God; 10 Like as the children of Ephraim who being harnessed, and carrying bows, turned themselves back in the day of battle. 11 They kept not the covenant of God: and would not walk in his law; 12 But forgat what he had done: and the wonderful works that he had shewed for them. 13 Marvellous things did he in the sight of our forefathers, in the land of Egypt: even in the field of Zoan. 14 He divided the sea, and let them go through he made the waters to stand on an heap. 15 In the day- time also he led them with a cloud and all the night through with a light of fire. 16 He clave the hard rocks in the wilderness and gave them drink thereof, as it had been out of the great depth. 17 He brought waters out of the stony rock so that it gushed out like the rivers. 18 Yet for all this they sinned more against him and provoked the most Highest in the wilderness. 19 They tempted God in their hearts and required meat for their lust. 20 They spake against God alSo, saying: Shall God prepare a table in the wilderness? Day 15. 22 When the Lord heard this, he was wroth: so the fire was kindled in Jacob, and there came up heavy displeasure against Israel; 23 Because they believed not in God and put not their trust in his help. 24 So he commanded the clouds above and opened the doors of heaven. 25 He rained down manna also upon them for to eat and gave them food from heaven. 26 So man did eat angels' food: for he sent them meat enough. 21 He smote the stony rock indeed, that the water gushed out, and the streams flowed withal: but can he give bread also, or provide flesh for his people? 27 He caused the east- wind to blow under heaven and through his power he brought in the southwest- wind. 28 He rained flesh upon them as thick as dust: and feathered fowls like as the sand of the sea. 29 He let it fall among their tents: even round about their habitation. 30 So they did eat, and were well filled; for he gave them their own desire they were not disappointed of their lust. 31 But while the meat was yet in their mouths, the heavy wrath of God came upon them, and slew the wealthiest of them: yea, and smote down the chosen men that were in Israel. 32 But for all this they sinned yet more and believed not his wondrous works. 33 Therefore their days did he consume in vanity and their years in trouble. 34 When he slew them, they sought him and turned them early, and enquired after God. 35 And they remembered that God was their strength and that the high God was their redeemer. 36 Nevertheless, they did but flatter him with their mouth and dissembled with him in their tongue. 37 Fortheir heart was not whole with him: neither continued they stedfast in his covenant. 38 But he was so merciful, that he forgave their misdeeds and destroyed them not. 217 PSALM LXXVIII- cont. vv. 42-52, breaking the narrative order, go back to bring out in detail the plagues of Egypt, which should have been to Israel at once a monument of God's mercy to them, and a warning of His judgment on rebellion against His will. The description touches briefly the first, second, fourth, and eighth plagues ( Ex. vii., viii., ix.), and then dwells with great emphasis on the plague of hail( Ex. ix.), probably as the most unprecedented, and the slaying of the first- born( Ex. xii.) as at once the most terrible and the last decisive plague. v. 46. Lice is an error for" flies" ( as in A.V.). v. 50. Evil angels- probably, angels of woe,' destroying angels," directing physical powers for the execution of the wrath of the Lord. 66 v.51. Pestilence- making clear what in the narrative of Exodus is not explicitly stated that the destruction of the first- born was by pestilence ( comp. 2 Sam. xxiv. 15, 16) vv. 52-56, changing from the stern tone of the preceding verses to a tone of exquisite sweetness, sum up in a few words the whole deliverance of the flock of the Lord, and their settlement in the holy land of their rest. vv. 57-59 evidently describe the rebellions and apostasies of the time of the Judges, ending at last in the overthrow of Shiloh, which had been throughout, since the last days of Joshua, the Sanctuary of God. The $ 18 destruction of Shiloh, unrecorded in the history, but plainly referred to here and in Jer. vii. 12, 14; xxvi. 6, must have been after the great defeat of the days of Eli. The Ark, when restored, never returned thither. 66 v. 64. Given in marriage- properly, praised in the marriage song." v. 65. There were,& c. It should be, " their widows made no lamentation." There was no heart, either and Phinehas fell, the heart of Phifor joy or mourning. When Hophni nehas' widow( like that of Eli) broke not at their death, but at the loss of the Ark( 1 Sam. iv. 19-22). vv. 65, 66 may allude to the various deliverances by the hand of the Judges, but evidently refer mainly to the victories of the days of Saul and David, which established Israel permanently as a victorious and dominant empire. vv. 67-72. The transference of the leadership from Ephraim to Judah, and of the Sanctuary from Shiloh to Zion, is marked with great emphasis, but the exaltation and the greatness of David is touched with singular modesty, and even slightness of treatment, and no word is found on the royalty of Solomon or on the buildbeen so apposite to the subject. This ing of the Temple, which would have might be intelligible in the days of the ancient Asaph, for such reticence as to David might well be dictated by the king himself, and Solomon had not yet succeeded; in a Psalm of later date it would be almost impossible. PSALM LXXIX. The close connection of this most touching" Psalm of Asaph" with Ps. Ixxiv. is obvious. It is clearly the same desolation of the land which is contemplated, with the same cry of anguish and prayer. Only in Ps. lxxiv. the defilement and desolation of the Sanctuary are most dwelt upon; in this Psalm the overthrow and the slaughter of the people of God. Here also there is singular resemblance to the Book of Jeremiah; vv. 6, 7 are almost verbally identical with Jer. x. 25. The Psalm( which is quoted as Scripture in 1 Macc. vii. 15) seems evidently to belong to his time, possibly to his hand. The whole tenour of it is much like the Lamentations, but simpler and less detailed in its description of the ruin and suffering. It consists of( a), in vv. 1-4, a complaint of the bloodshed and desolation of Israel; and( b), in vv. 5-14, a prayer for help, pleading alternately by God's love for His people, and by His righteous judgment upon godlessness or idolatry. Day 15, THE PSALMS. Day 15. 39 Yea, many a time turned the borders of his sanctuary: even he his wrath away and would to his mountain which he purnot suffer his whole displeasure chased with his right hand. to arise. 56 He cast out the heathen also before them: caused their land to be divided among them for an heritage, and made the tribes of Israel to dwell in their tents. 40 For he considered that they were but flesh and that they were even a wind that passeth away, and cometh not again. 41 Many a time did they provoke him in the wilderness and grieved him in the desert. : 42 They turned back, and tempted God and moved the Holy One in Israel. 43 They thought not of his hand and of the day when he delivered them from the hand of the enemy; 44 How he had wrought his miracles in Egypt and his wonders in the field of Zoan. 45 He turned their waters into blood so that they might not drink of the rivers. 46 He sent lice among them, and devoured them up: and frogs to destroy them. 47 He gave their fruit unto the caterpillar and their labour unto the grasshopper. : 48 He destroyed their vines with hail- stones and their mulberrytrees with the frost. 49 He smote their cattle also with hail- stones and their flocks with hot thunder- bolts. 50 He cast upon them the furiousness of his wrath, anger, displeasure, and trouble and sent evil angels among them. 51 He made a way to his indignation, and spared not their soul from death but gave their life over to the pestilence; 52 And smote all the first- born in Egypt: the most principal and mightiest in the dwellings of Ham. 53 But as for his own people, he led them forth like sheep: and carried them in the wilderness like a flock. 54 He brought them out safely, that they should not fear: and overwhelmed their enemies with the sea. 55 And brought them within 57 So they tempted, and displeased the most high God: and kept not his testimonies; 58 But turned their backs, and fell away like their forefathers: starting aside like a broken bow. 59 For they grieved him with their hill- altars and provoked him to displeasure with their images. 60 When God heard this, he was wroth: and took sore displeasure at Israel. 61 So that he forsook the tabernacle in Silo: even the tent that he had pitched among men. 62 He delivered their power into captivity and their beauty into the enemy's hand. 63 He gave his people over also unto the sword: and was wroth with his inheritance. 64 The fire consumed their young men and their maidens were not given to marriage. 65 Their priests were slain with the sword and there were no widows to make lamentation. 66 So the Lord awaked as one out of sleep and like a giant refreshed with wine. 67 He smote his enemies in the hinder parts and put them to a perpetual shame. 68 He refused the tabernacle of Joseph and chose not the tribe of Ephraim; 69 But chose the tribe of Judah even the hill of Sion which he loved. 218 70 And there he built his temple on high and laid the foundation of it like the ground which he hath made continually. 71 He chose David also his servant; and took him away from the sheep- folds. 72 As he was following the ewes great with young ones he PSALM LXXIX- cont. v. 1 touches briefly what is the| Dan. ix. 5-14) of the deserving of all chief subject in Ps. 1xxiv., the pollu- by the old sins of Israel. But the tion of the Temple; and then goes prayer is that the well- merited chason to dwell on the blood shed like tisement may have done its work, water, the dead bodies left unburied and may accordingly pass away. to the birds and beasts of prey, the Holy City a heap of stones, and the covenanted people of God a scorn and derision. Not one of these woes had been unforetold( see Deut. xxviii. 26; 1 Kings ix. 6-9; Mic. iii. 2; Jer. vii. 33; viii. 2,& c.,& c.). Not one failed of even more terrible repetition in the final destruction of Jerusalem. v. 4 is almost identical with Ps. xliv. 14. vv. 6, 7 are identical with Jer. x. 25; but the passage, both here and there, grows so naturally out of the context, that neither seems taken for the other. The appearance is of contemporaneousness and natural coincidence of thought. v.7. Dwelling place should be" pasture," as in v. 14. v. 8 implies the confession so often made( as in Lam. i. 8, 18; iii. 42-44; vv. 9, 10. Here, as in v. 13, the prayer is for the sake of the Name of the Lord. Naturally, as we see in the case of Sennacherib( 2 Kings xviii. 33-35; xix. 11-13), victory over those who were called the people of Jehovah, led to scorn of Him and blasphemy against Him. The sin of God's servants, as in itself, so also in the shame and chastisement it brings," gives occasion to the enemies of God to blaspheme. v. 12. Those appointed to die- the prisoners sent to the Chaldæan army orto Babylon to be slaughtered there ( see 2 Kings xxv. 7, 21). v. 14 is a gleam of hope and confidence at the end of the long cry of anguish. In spite of all they are God's people, and( as so often in the Asaphic Psalms)" the sheep of His pasture;" the time of relief and of thanksgiving must come at last. PSALM LXXX. This Psalm of Asaph- by its unusual emphasis on Israel, as" Joseph" or " Ephraim"( with its neighbouring tribes), and by the allusion in v. 1, which probably implies that the Temple was still standing- appears to belong to the Northern Kingdom of Israel at some time of suffering and disaster, not yet a final ruin. It may well be an utterance of that same period- a long agony of decline and fall- which is depicted to us in the sad and terrible prophecy of Hosea. 219 It is divided by the refrain" Turn us,"& c., into three parts:( a), in vv. 1-3, a cry to the good Shepherd of Israel, who dwells between the Cherubim;( b), in vv. 4-7, a complaint of sorrow and unanswered prayer; ( c), in vv. 8-19, a plea for the vineyard of the Lord, which He had Himself planted, and which man laid waste, and for the covenant of His promise. It is headed( like Ps. xlv., lxix.) on Shoshannim- Eduth-" on the Liliesa Testimony." 66 vv. 1, 2. There is, after the charac-| formed together the camp of teristic appeal, as in all Asaphic Ephraim" on the west side of the Psalms, to God as" the Shepherd Tabernacle( Num. ii. 18-24). It of Israel," a manifest reference to is notable that the Levites of the His ancient leading of the people in family of Gershom, of which Asaph the wilderness. Hence the allusion was the head in the days of David, to the cherubims( comp. the grand encamped on the west side of the description of Ezek. i., x.); hence Tabernacle, close to this" camp of the naming of the tribes" Ephraim, Ephraim( Num. iii. 23), and may Benjamin, and Manasses,' which have had thus a traditional connec THE PSALMS. Day 16. took him that he might feed Jacob his people, and Israel his inheritance. DAY 16. Morning PSALM 79. Deus, venerunt. 0 GOD, the heathen are come into thine inheritance: thy holy temple have they defiled, and made Jerusalem an heap of stones. 2 The dead bodies of thy servants have they given to be meat unto the fowls of the air and the flesh of thy saints unto the beasts of the land. 3 Their blood have they shed like water on every side of Jerusalem: and there was no man to bury them. 4 We are become an open shame to our enemies: a very scorn and derision unto them that are round about us. 5 Lord, how long wilt thou be angry shall thy jealousy burn like fire for ever? 6 Pour out thine indignation upon the heathen that have not known thee and upon the kingdoms that have not called upon thy Name. 7 For they have devoured Jacob: and laid waste his dwellingplace. 80 remember not our old sins, but have mercy upon us, and that soon for we are come to great misery. 9 Help us, O God of our salvation, for the glory of thy Name: O deliver us, and be merciful unto our sins, for thy Name's sake. 10 Wherefore do the heathen say: Where is now their God? 11 0 let the vengeance of thy servants' blood that is shed be openly shewed upon the heathen in our sight. 12 0 let the sorrowful sighing of the prisoners come before thee: according to the greatness of thy power, preserve thou those that are appointed to die. 13 And for the blasphemy Day 16. 73 So he fed them with a faithful and true heart: and ruled them prudently with all his power. Prayer. wherewith our neighbours have blasphemed thee reward thou them, O Lord, seven- fold into their bosom. 14 So we, that are thy people, and sheep of thy pasture, shall give thee thanks for ever: and will alway be shewing forth thy praise from generation to generation. PSALM 80. Qui regis Israel. EAR, of Hsrael, thou that leadest Joseph like a sheep shew thyself also, thou that sittest upon the cherubims. 2 Before Ephraim, Benjamin, and Manasses: stir up thy strength, and come, and help us. 3 Turn us again, O God: shew the light of thy countenance, and we shall be whole. 4 O Lord God of hosts: how long wilt thou be angry with thy people that prayeth? 5 Thou feedest them with the bread of tears and givest them plenteousness of tears to drink. 6 Thou hast made us a very strife unto our neighbours: and our enemies laugh us to scorn. 7 Turn us again, thou God of hosts: shew the light of thy countenance, and we shall be whole. 8 Thou hast brought a vine out of Egypt: thou hast cast out the heathen, and planted it. 9 Thou madest room for it: and when it had taken root it filled the land. 10 The hills were covered with the shadow of it and the boughs. thereof were like the goodly cedar- trees. 11 She stretched out her branches unto the sea and her boughs unto the river. 12 Why hast thou then broken down her hedge that all they that go by pluck off her grapes? 219 PSALM LXXX- cont. tion with these three tribes. The| i. 4), realized for a time in the days same tribes were settled close to- of Solomon( 1 Kings iv. 21), gether in the centre of Palestine; and though Benjamin, as a whole, followed the fortunes of Judah at the disruption of the kingdom, yet some portion of it on the North may perhaps have been associated with the kindred tribes of the house of Joseph. vv. 4-6 evidently indicate a time of repentance, perhaps coming too late, in the kingdom of Israel. We find it noted that its last king, Hoshea( 2 Kings xvii. 2), though" he did evil in the sight of the Lord," yet was" not as the kings that went before him." v. 5. Comp. Ps. xlii. 2, 3; Isa. xxx. 20. v. 6. A strife- the helpless prize of contention; as, for example, between the great emperors of Assyria and Egypt. v. 8. In Gen. xlix. 22 Joseph is compared to a fruitful bough" ( apparently of a vine). The meta phor applied to Israel is frequent ( see Is. v. 1-7; Jer. ii. 21; Ezek. xv. 6; xvii. 6-8). Hence the great golden vine afterwards sculptured on the gate of the Temple. v. 11. The sea.... the river( Euphrates) the eastern and western bounds of the grant to Israel( Josh. v. 13. The wild boar( here only mentioned in Holy Scripture) is evidently the great enemy, although the lion is the more especial emblem of Assyria( see Nah. ii. 11-13). The vine first loses its protecting fence ( v. 12), then the beasts make havoc of it( v. 13), at last, ruined by their ravages, it is burnt and cut down as worthless( v. 16). v. 17. Let thy hand be,& c.- that is, for guidance and protection; the man of thy right hand- the man whom thou delightest to honour. The phrase is not common; mostly it is the Lord who is on the right hand" of his servants. The primary reference is to Israel, as a nation, impersonated perhaps in David; but the old Jewish commentators recognized the title as properly belonging in perfection only to the Messiah ( comp. Ps. cx. 1; Eph. i. 20,& c.). This v. 19. Turn us again,& c. 4; Lam. v. 21) strikes a deeper note refrain( with which comp. Ps. 1xxxv. than the prayer," Turn unto us, O Lord," or the exhortation," Turn ye to the Lord," which are so frequent. It recognizes the repentance of the contrite heart itself as the gift of God's grace, as in the profounder utterance of the Old Testament, and in the constant teaching of the New. PSALM LXXXI. The Psalm( ascribed to Asaph) is clearly a Psalm of Festival. From v. 3, which apparently should be rendered," Blow the trumpet in the new moon, and at the full moon on our solemn feast day," it is thought to have had a double use; first at the Feast of Trumpets( Num. xxix. 1), the new moon of the month Tisri( on which day it is still used by the Jews); and next at the Feast of Tabernacles on the fifteenth day of the same monththe most joyous of all the Festivals- the gladness of which was at once justified and enhanced by the solemn reconciliation of the great day of Atonement, which intervened between the two festivals. The only argument against this view is the emphatic notice of the Exodus from Egypt, which would suit better with the full moon of the Passover. Like Ps. viii., lxxxiv., it is said to be on Gittith, i.e. on the lyre, or after the measure, of Gath. The Psalm falls into two parts:( a), in vv. 1-5, the invitation to joy and chanksgiving; then( b), in vv. 6-17, the voice of the Lord Jehovah in pleading and exhortation, rebuke and promise. 220 Day 16. 13 The wild boar out of the wood doth root it up and the wild beasts of the field devour it. 14 Turn thee again, thou God of hosts, look down from heaven: behold, and visit this vine; 15 And the place of the vineyard that thy right hand hath planted and the branch that thou madest so strong for thyself. 16 It is burnt with fire, and cut down and they shall perish at the rebuke of thy countenance. 17 Let thy hand be upon the man of thy right hand and upon the son of man, whom thou madest so strong for thine own self. THE PSALMS. 18 And so will not we go back from thee: 0 let us live, and we shall call upon thy Name. 19 Turn us again, O Lord God of hosts: shew the light of thy countenance, and we shall be whole. PSALM 81. Exultate Deo. strength: make a cheerful noise unto the God of Jacob. 2 Take the psalm, bring hither the tabret: the merry harp with the lute. Day 16. for a testimony when he came out of the land of Egypt, and had heard a strange language. 6 I eased his shoulder from the burden and his hands were delivered from making the pots. 7 Thou calledst upon me in troubles, and I delivered thee: and heard thee what time as the storm fell upon thee. 8 I proved thee also: at the waters of strife. our tions. 3 Blow up the trumpet in the new- moon: even in the time appointed, and upon our solemn feast- day. 4 For this was made a statute for Israel and a law of the God of Jacob. 5 This he ordained in Joseph DAY 16. 9 Hear, O my people, and I will assure thee, O Israel: if thou wilt hearken unto me, 10 There shall no strange god be in thee: neither shalt thou worship any other god. 11 I am the Lord thy God, who brought thee out of the land of Egypt: open thy mouth wide, and I shall fill it. Judge among gods. 2 How long will ye give wrong judgment and accept the persons of the ungodly? 3 Defend the poor and fatherless: see that such as are in need and necessity have right. 4 Deliver the out- cast and poor: 12 But my hear my voice not obey me. 13 So I gave them up unto their own hearts' lusts: and let them follow their own imaginapeople would not and Israel would 14 0 that my people would have hearkened unto me: for if Israel had walked in my ways, 15 I should soon have put down their enemies and turned my hand against their adversaries. 16 The haters of the Lord should have been found liars: but their time should have endured for ever. Evening Prayer. 17 He should have fed them also with the finest wheat- flour: and with honey out of the stony rock should I have satisfied thee. save them from the hand of the ungodly. 5 PSALM 82. Deus stetit. OD Gotstanden in the congren They will not be learned nor darkness: all the foundations of the earth are out of course. 6 I have said, Ye are gods: and ye are all the children of the most Highest. 7 But ye shall die like men: and fall like one of the princes. 8 Arise, O God, and judge thou 220 PSALM LXXXI- cont. v. 2. Take a Psalm, i.e." raise a Psalm" with voices and music joined the festive music of the timbrel( see 1xviii. 25), the regular Psalmic music of the harp and lute, and the special blare of the trumpet or" cornet" of ram's horn, still used in the services of the synagogue. v. 3. In the new moon, on every new moon( Num. x. 10), but especially at the Feast of Trumpets( Num. xxix. 1). v. 5. Joseph here, as in the other Asaphic Psalms, is the name of the whole people- possibly in this case with some special allusion to the sojourn in Egypt and the Exodus. Out of the land of Egypt is a mistranslation, following the LXX. It should be," against the land," when the Lord( see Ex. xi. 4)" went forth" in judgment against the Egyptians. And had heard,& c. The sense is probably mistaken. The original here is abrupt," The language"( or " lip")" unknown to me"-perhaps " of one unknown to me " did I hear." Immediately follows the utterance of the Lord Himself. It is probable that the" I" here refers to the Psalmist himself; and it seems as if the abruptness of the passage marks his hushing his own words in order to listen to the mysterious Voice from heaven. Others interpret the" I" of Israel, and make the unknown Voice the utterance of Sinai. vv. 6-8. The recital of past manifestations of God- in the deliverance from Egypt, the cry of Israel answered at the Red Sea, out of" the cloudy pillar, the secret place of thunder"(" what time as the storm fell upon thee"), and the proving at the waters of Meribah( Ex. xvii. 6, 7) -is much like the pleading of God with His people in Micah vi. 3-5. 220 a vv. 9-11 contain the substance of His appeal to Israel made again and again( see, for example, Deut. xi., xxviii.). It is an appeal both by His past mercies and by the sanction of future promises- an appeal, therefore, at once to the higher motive of grateful love, and the lower motives of hope and fear. v. 13. God's heaviest punishment of the sinner is to leave him to the blindness and misery of his own sin. " Ephraim is joined to idols; let him alone"( Hos. iv. 17). vv. 14-17 are the utterance of the loving sorrow of God over His erring children, of which the first example is in Gen. vi. 5, 6," it repented the Lord God, and grieved Him at the heart," and the fullest manifestation is in the tears of God incarnate shed over Jerusalem. v. 17 seems taken from the song of Moses( Deut. xxxii. 13, 14), the wheat being the emblem of the strength, and the honey of the sweetness, of food. PSALM LXXXII. This bold and striking Psalm of Asaph may belong to any time in the history. The nearest parallel to it is in the address of Jehoshaphat to his subordinate judges( 2 Chr. xix. 6, 7). Well worthy of Asaph the Seer, it breathes the very spirit of the Old Testament prophecy; regarding all earthly authority from that of the king downwards as at once sacred, and yet a limited and delegated authority, and accordingly boldly rebuking God's vicegerents in the name of God Himself. It opens( a), in v. 1, with the vision of God on His Throne, uttering ( b), in vv. 2-4, His solemn rebuke and charge to the judges of Israel; but ( c) the Psalmist( in v. 5) sees despairingly how wilfully deaf they are to the Divine appeal. Then( d) comes from the Throne( in vv. 6, 7) the sentence of condemnation, and the Psalmist cries out to the Great Judge to arise and take the judgment into His own hand. PSALM LXXXII- cont. v. 1. Princes. It should be," the congregation of God"-that is, Israel, as" the congregation of the Lord Jehovah." But the simple word El is used to suit the drift of the whole passage. Gods here, and in v. 6, are the princes of Israel; so called, as Our Lord expressly declares( John x. 34, 35), because" the word of the Lord came to them" to give them authority in His Name( comp. Ex. xxi. 6; xxii. 7, 8; and also Ex. iv. 6; vii. 1). In Ps. viii. 5 man is but" a little lower than God." They who are exalted by Him above their fellows catch by that exaltation brighter reflections of the Divine glory. ود often and as vehemently as sin directly against God Himself( see Isa. i. 17; iii. 13-15; Jer. xxi. 12; Amos v. 11, 12, 15,& c.). Note also the protestation of Job( Job xxix. 11-17; xxxi. 16-21). vv. 3, 4. The prophets of God are the champions of the rights of all, but especially of the friendless and the distressed; oppression and injustice are denounced at least as v. 5 is the despondent comment of the Psalmist; he waits to see obedience to the Word of God, but waits in vain. v. 6. Ye are gods,& c. This utterance of God declares in man- and especially in the leaders of men- the existence of the Divine image, and accordingly of sonship of the Infinite v.2. Accept the persons. Comp. Deut. God. Of One alone was the saying i. 16, 17; 2 Chr. xix. 6, 7. The" per- true in perfection; but even its imson is strictly the" face"-that is perfect truth should have been a pre( as in this phrase generally), the out- paration for that perfect revelation ward circumstance, appearance, or of God in man. In this sense Our rank, which is not the real man. It Lord argues from the passage in is the essential characteristic of God's John x. 34, 35. judgment that it" respecteth or accepteth no man's person"( 2 Sam. xiv. 14; Acts x. 34; Rom. ii. 11; Gal. ii. 6). By the confession even of enemies, it was the perfection of this characteristic which marked out visibly the true Son of God( Matt. xxii. 16). In measure it must be the glory of all the judgments of those who are children and servants of God. All the foundations,& c.( comp. Ps. xi. 3). That which should have been our rest and strength fails under us, and what hope is left? v. 7. There is a striking antithesis between this verse and the preceding-" men" as opposed to" gods," " princes" of earth to" children of the Most Highest." They who treat their authority and greatness as their own shall be taken at their word, and accordingly find in it all the littleness and transitoriness of mere humanity. v. 8. The appeal to God is to make His judgment not only visible and direct, but universal over all the world. If it be the one, it must needs be the other; for limitation belongs only to delegated authority. PSALM LXXXIII. This striking and martial" Psalm of Asaph" is an impassioned cry to God in the crisis of struggle against some overwhelming confederacy of enemies. Of all occasions known to us in history none seems so well to suit the language of the Psalm as the great confederacy against Israel in the days of Jehoshaphat of Moab and Ammon, and the inhabitants of Mount Seir, and" others besides"( 2 Chr. xx. 1-29); and it is notable that on that occasion the inspired message of victory came through " Jahaziel.... a Levite of the sons of Asaph"( v. 14). The Psalm opens( a), in vv. 1-4, with a cry to God to interpose at the crisis of danger to the very existence of Israel; next( 6), in vv. 5-8, it recounts the roll of the enemies confederate against the people of God; 220 b OPSALM LXXXIII- cont. then( c), in vv. 9-12, cries to God to give victory, like that of Gideon, over the motley host of Midian; and( d) at last, in vv. 13-18, prays that their rout may be so utter as at once to put them to shame, and reduce them to homage to the Lord Jehovah. v. 2. A murmuring. It should be " roaring," like the waves of the sea. The confederacy is at once violent and crafty; its design nothing less than extermination. vv. 9-12. The victories here referred to are evidently chosen as being deliverances from two great confederacies of old times- the victory over Jabin and Sisera, and the great confederacy of the northern Canaanites( Judg. iv.), and the victory of Gideon over the great host of the Midianites, Amalekites, and the children of the East, with Oreb and Zeeb as their leaders, Zebah and vv. 6-8. The enumeration, al- Zalmunna as their kings( Judg. vii., though fuller than the list of ene- viii.). mies in 2 Chr. xx., agrees with it exactly in making" the children of Lot," Moab and Ammon, the soul of the confederacy. It begins by surveying the three chief enemies, each with its neighbouring auxiliaries. First comes Edom, with the Ishmaelite nomad tribes spread ( see Gen. xxv. 18) over the north of Arabia; next Moab, with the Hagarenes, dwelling on the east of Gilead, driven out by the Reubenites( 1 Chr. v. 10, 18, 19, 20); thirdly, Ammon, with Gebal, the tract south of the Dead Sea; and Amalek, the remnant of the great mass of tribes once dominant in the desert of the south. After these chief foes, the Psalmist glances at more distant auxiliaries- Philistia and Tyre on the west, Assyria far away to the north- east. It is a mark of the antiquity of the Psalm that Assyria thus holds but a secondary place, not having yet begun to interfere with predominant power in the affairs of Israel. v. 3. Secret ones- God's people hidden, as under His wings over His Sanctuary, from all enmity of man. Comp. Ps. xvii. 8; xxvii. 5; xxxi. 20. v. 10. Endor( not mentioned in the Book of Judges) is an old Canaanitish town( Josh. xvii: 11) about four miles south of Mount Tabor, from which Barak came down. v. 12. Houses should be" pastures" or" homesteads." v. 13. A wheel- properly," a rolling thing," that is, a globular mass of weeds driven before the wind in the desert. The whirlwind of judgment is described as sweeping the foe away like chaff, or spreading destruction as it drives fire through the forest. 221 vv. 16-18. The Psalmist prays for a two- fold effect on the enemies-> first, the lower effect of utter con. fusion and shame, then the higher effect of awe and homage to the God of Israel," whose Name is Jehovah," as" Most Highest over all the earth." The corresponding two- fold view of the heathen, as foes of the Lord and as capable of knowledge and fear of Him, is traceable again and again in the Prophets. PSALM LXXXIV. This lovely Psalm- the first in this book ascribed to" the sons of Korah" -has marked similarity of thought and expression to the Korahite Psalms ( xlii., xliv.), but a brighter and happier tone. It seems clearly a true Pilgrim's Song- the utterance of one far from the Sanctuary, but journeying to it, and hoping soon to reach it. From v. 9 it has been supposed to be the work of a king, but this inference is not necessary, and is at variance both with the traditional inscription and the whole tone, which implies familiar service in the Temple. To what date it belongs it is hard to determine. It is divided by the Selah into three sections:( a), in vv. 1-4, the cry of affectionate longing, envying those who dwell in the Sanctuary of God; Day 16. the earth for thou shalt take all heathen to thine inheritance. PSALM 83. Deus, quis similis? TOLD not thy tongue, O God, keep not still silence: refrain God. not 2 myself, thine enemies make THE PSALMS. Ho a murmuring and they that hate thee have lift up their head. 3 They have imagined craftily against thy people and taken counsel against thy secret ones. 4 They have said, Come, and let us root them out, that they be no more a people and that the name of Israel may be no more in remembrance. 5 For they have cast their heads together with one consent and are confederate against thee; 6 The tabernacles of the Edomites, and the Ismaelites: the Moabites, and Hagarens; 7 Gebal, and Ammon, and Amalek: the Philistines, with them that dwell at Tyre. 8 Assur also is joined with them: and have holpen the children of Lot. 9 But do thou to them as unto the Madianites: unto Sisera, and unto Jabin at the brook of Kison; 10 Who perished at Endor: and became as the dung of the earth. 11 Make them and their princes like Oreb and Zeb: yea, make all their princes like as Zeba and Salmana; 12 Who say, Let us take to ourselves the houses of God in possession. 13 0 my God, make them like unto a wheel: and as the stubble before the wind; Day 16. 18 And they shall know that thou, whose Name is Jehovah: art only the most Highest over all the earth. O Lord that they may seek thy Name. 17 Let them be confounded and vexed ever more and more let them be put to shame, and perish. PSALM 84. Quam dilecta! HOW amiable are dwellings: thou Lord of hosts! 2 My soul hath a desire and longing to enter into the courts of the Lord: my heart and my flesh rejoice in the living God. 3 Yea, the sparrow hath found her an house, and the swallow a nest where she may lay her young: even thy altars, O Lord of hosts, my King and my God. 4 Blessed are they that dwell in thy house: they will be alway praising thee. 5 Blessed is the man whose strength is in thee: in whose heart are thy ways. 6 Who going through the vale of misery use it for a well and the pools are filled with water. 7 They will go from strength to strength and unto the God of gods appeareth every one of them in Sion. 8 0 Lord God of hosts, hear my prayer hearken, O God of Jacob. 9 Behold, O God our defender: and look upon the face of thine Anointed. 10 For one day in thy courts: is better than a thousand. 11 I had rather be a door- keeper in the house of my God: than to dwell in the tents of ungodliness. 12 For the Lord God is a light and defence: the Lord will give grace and worship, and no good thing shall he withhold from them that live a godly life. 13 O Lord God of hosts: blessed is the man that putteth his trust in thee. 14 Like as the fire that burneth up the wood and as the flame that consumeth the mountains. 15 Persecute them even so with thy tempest and make them afraid with storm. PSALM 85. Benedixisti, Domine. ORD, thou art grafra Make their faces ashamed, L cious that they become thou hast turned away the captivity of Jacob. 2 Thou hast forgiven the offence of thy people and covered all their sins. 221 PSALM LXXXIV- cont. ( b), in vv. 5-8, the description of the blessings and comforts even of the pilgrimage towards it;( c), in vv. 9-13, a prayer for the light and defence of God from that Sanctuary to king and people alike. vv. 1, 2. Dwellings( tabernacles)... courts. The plural simply denotes the various divisions of the Temple ( comp. Isa. i. 12). But perhaps the use of it unconsciously indicates in the writer one who was familiar( as a Levite) with all the courts of the Temple. v. 2. Hath a desire,& c. The original is stronger," My soul longeth, yea it fainteth, for the courts of the Lord.' Here, as in Ps. xlii., we note that the deepest thirst of the soul is for God's Presence felt everywhere, and yet that with this is joined an earnest desire for the revelation of that Presence in the Sanctuary.( The very phrase," the living God," is found nowhere in the Psalter except here and in xlii. 2.) v. 3. Our version is probably correct, though some would separate the last clause," O for thy altars,' & c. The outer courts of the Tabernacle, and( as Josephus says) of the Temple, were planted with trees. It is a singularly natural and beautiful conception which makes the Psalmist think of the birds haunting there, as seeking the protection of God's altar for their young, and so enjoying a privilege which as yet he has Happy they"-birds or men -" who dwell in Thy House; they will be alway praising Thee"-in the dumb praise of the lower creation, or in the higher praise of human worship. not. v. 5. Thy ways- in the Hebrew simply" the ways," clearly the ways to the Sanctuary( comp. Isa. xxxv. 8-10). v. 6. The vale of misery. The original is a proper name," Vale of Baca;" but a name evidently used for its significance, which( as all the versions show) is" Weeping." It is evidently a dry, thirsty valley, along which the pilgrims go; but to them it becomes an oasis in the desert -a spring(" well") of water, where, as usual, vegetation springs up, and ( for so the last clause should be rendered)" the early rain clothes it with blessing" of fresh verdure and fruit. 221 a v. 7. From strength to strengtheach day's journey and rest gives new strength for the morrow to those who" nightly pitch their moving tent, A day's march nearer home." God of gods- an arbitrary though striking insertion. The original is simply" God." v. 9. Thine Anointed- no doubt the king, although the priest was also, and even earlier than the king, the Lord's Anointed. But the verse shows simply that the prayer is for the king; it does not show that it is by the king. 66 v. 11. Be a doorkeeper- literally, stand or lie on the threshold." But the gloss is probably correct, for( 1 Chr. xxvi. 12-19) the sons of Korah were the porters of the gates of the Lord's House. v. 12. God is both" sun and shield" (" light and defence")- light against darkness, and shield against danger. In both aspects He is the giver of unstinted blessing, limited only by the capacity of faith and love to receive it. PSALM LXXXV. This Psalm of the sons of Korah bears strong indications of having been written soon after the return from the Captivity. The expressions of vv. 1, 2 can hardly be misunderstood; and the whole Psalm shows that union of thankfulness for restoration, of sense of present distress and weakness, and of bright Messianic hope, which is especially characteristic of the writings of this period. It is because of this vivid hope of the visible kingdom of God on earth that the Psalm is naturally used as a Psalm of CHRISTMAS DAY. Throughout this Psalm, and especially in the singularly beautiful conclusion, there are some remarkable resemblances to the latter part of the Book of Isaiah( comp. v. 9 with Isa. xlvi. 13; v. 11 with Isa. xlv. 8,& c.). C PSALM LXXXV- cont. It falls into two chief portions, responsive to each other:( a), in vv. 1-7 ( perhaps the utterance of the people), a mingled thanksgiving and prayer for the completion of God's deliverance;( b), in vv. 8-13( perhaps the answer of the priest in the name of the Lord), a bright promise of the granting of that prayer by full gift of spiritual and temporal blessings. v. 1. Turned away. It should be,| God of the two great principles of " brought back the captivity"( that truth and love, both in God's dealis," the captives"). This is the ac- ings with men, and in men's dealings cepted phrase of prophetic promise with one another. Now we read of ( comp. Jer. xxx. 18; xxxi. 23; Ezek. the meeting of mercy and truth; now xxxix. 25; and the liturgical addition of the mutual greeting of righteous( v. 11) to Ps. xiv. ness and peace; now of an all- pervading atmosphere of righteousness, softened by the" shewing of lovingkindness" from above. To be true v.2. Comp. Ps. xxxii. 1. The sense of God's forgiveness is the chief blessing; the withdrawal of the chastisement of His wrath holds only a secondary place. vv. 4, 5. The transition is abrupt, but not unsuitable to such alternations of feeling as were at this time shown in the mingled joy and weeping at the foundation of the new Temple( Ezra iii. 11-13). The prayer is two- fold- for the gift of repentance, and the removal of chastisement, as soon as repentance shows that it has done its work. in love" is of the essence of Godhead, and therefore of perfect humanity, as reflecting the image of God. Necessarily it is the visible mark of the Messiah, who is both God and man( Eph iv. 15). Towards the weak and the evil, love takes the especial form of mercy; and the sure and certain hope of such mercy is the privilege of all covenant with God ( see Ex. xxxiv. 6, 7), but especially of the covenant in the Lord Jesus Christ. v. 6. Quicken us. Compare the grand vision of Ezek. xxxvii. 1-14. v. 8. Concerning me is an erroneous insertion. The speaker" hearkens' on behalf of the people, the" saints" of the Lord. That they turn not again should be a parenthetical warning," Only let them turn not again to folly"( presumption). vv. 10-12 express, with singular beauty and variety of phrase, the harmony in the visible kingdom of v. 11. Out of the earth.... from heaven. The antithesis must not be pressed; the idea is simply of the universal influence of truth and righteousness, manifested from their source in heaven, and calling out a reflex growth on earth. v. 13. He shall direct,& c.- properly, " shall make His steps a way for man to follow. The principles of goodness in the soul and in the work of man are" the footprints of God ( comp. Ps. lxxxix. 9, 15). "" PSALM LXXXVI. This Psalm( a" Prayer of David") is the only one in the Third Book ascribed to him. This exceptional ascription cannot be arbitrarily set aside. The Psalm has some characteristics differing from those of the Psalms preceding and following it- an impress of intense personality, a strong confidence in a peculiar favour of God, and a consciousness of an opposition of evil to himself, as the servant of Jehovah- which are constantly found in David's Psalms. On the other hand, there are some similarities to earlier Psalms, and a certain liturgical formality of style, which induce a belief that it is a later recast for Temple use of some earlier composition, which may well be by David himself. It is marked by a sevenfold repetition of the name" Lord"( Adonai)( vv. 3, 4, 5, 8, 9, 12, 15), alternating with the name of Jehovah( in vv. 1, 6, 11, 17). 221b It is throughout a prayer:( a), in vv. 1-7, appealing emphatically to God's graciousness on behalf of His afflicted and humble servants;( b), in PSALM LXXXVI- cont. vv. 8-13, to His almighty power, which is to be manifested to the world; ( c), in vv. 14-17, to His righteous interference in the struggle of evil and good, to shame the one by saving the other. v. 2. Holy. The marginal reading| accordingly, there is less of tenderin A.V., one whom Thou favour- ness and love, more of awe and est," gives substantially the true absolute faith. sense. The word, like the word " saints," both in the Old and New Testament, means one in covenant with God. The appeal of the Psalmist is not to his own goodness, but to God's promise, in which he" puts his trust." vv. 3-7. Throughout these verses the Psalmist strikes two correspondent keynotes- the graciousness of mercy in the Lord his master, and the affliction of the servant crying out to Him. In this conception is the secret of that union of humility and confidence, which gives a singular tenderness to the passage. vv. 8-12. In these verses the tone changes. They contrast God's infinite greatness over all the world with the vanity of other" gods," and the littleness of all the men " whom He has made." In them, v. 11. Knit my heart unto Thee. The original is" unite"" knit together") my heart"-a prayer against distraction and division of heart, of course with the desire of its being knit as a whole to God( Deut. vi. 5; x. 12; comp. Luke x. 41, 42; 1 Cor. vii. 29-35; James i. 8; iv. 8). v. 13. The nethermost hell- the Sheol underlying the visible world, and representing the power of decay and death. The" gates of hell" prevail neither against the individual soul nor the Church of God. vv. 14-17( as in so many Psalms of David) not only recognise vividly the existence of an antagonism of the proud and the ungodly to the Psalmist, but boldly assume that such antagonism is due to his being God's servant, and therefore that his cause is the cause of God. PSALM LXXXVII. This Psalm of the sons of Korah stands out unique in its rugged and impressive force, marked by an incisive brevity and a compression of meaning even to obscurity. Clearly it seems to be one of the grandest anticipations of the inclusion of all nations in the kingdom of God, not as dependents or subjects, but as" fellow citizens with the saints and of the household of God." The mention of Egypt and Babylon, with Philistia and Tyre, as the chief offerers of homage to God, suggests the time of the prophet Isaiah, after the overthrow of Sennacherib, when these nations, delivered from the terror of Assyria, brought gifts to Hezekiah and to his God( 2 Chr. xxxii. 23-31). 222 The Psalm opens( a), in vv. 1, 2, with a burst of praise of the peculiar glory of Zion; then( 6), in vv. 3, 4, it introduces a Divine utterance, including the heathen nations among those who are His; on this( c), in vv. 5-7, the Psalmist comments, seeing with joy one after another born into the people of God under His decree; and he ends with a renewed utterance of the music of thanksgiving to Him, in whom are all our" springs of gladness." vv. 1, 2. Her foundations,& c. It| the glory before God and man which should properly be," His foundation His love bestows. He looks( as in upon the holy hills doth Jehovah Ps. cxxii., cxxv.) on its physical love- the gates of Zion more than, beauty and grandeur, and sees in & c.... Glorious things are spoken,' these types a higher spiritual glory. & c. The Psalmist touches briefly on God's foundation of Zion, His love to that which He has founded, and vv. 3, 4. These verses are evidently misunderstood. They are an utter Day 17. 3 Thou hast taken away all thy displeasure and turned thyself from thy wrathful indignation. 4 Turn us then, O God our Saviour and let thine anger cease from us. 5 Wilt thou be displeased at us for ever and wilt thou stretch out thy wrath from one generation to another? THE PSALMS. Day 17. he shall speak peace unto his people, and to his saints, that they turn not again. 9 For his salvation is nigh them that fear him that glory may dwell in our land. 10 Mercy and truth are met together: righteousness and peace have kissed each other. 11 Truth shall flourish out of the earth and righteousness hath looked down from heaven. 12 Yea, the Lord shall shew loving- kindness and our land shall give her increase. 13 Righteousness shall go before him and he shall direct his going in the way. 6 Wilt thou not turn again, and quicken us that thy people may rejoice in thee? 7 Shew us thy mercy, O Lord: and grant us thy salvation. 8 I will hearken what the Lord God will say concerning me: for DAY 17. Morning PSALM 86. Inclina, Domine. Bow W down thine ear, O Lord, and hear me: for I am poor, and in misery. 2 Preserve thou my soul, for I am holy: my God, save thy servant that putteth his trust in thee. 3 Be merciful unto me, O Lord: for I will call daily upon thee. 4 Comfort the soul of thy servant for unto thee, O Lord, do I lift up my soul. 5 For thou, Lord, art good and gracious: and of great mercy unto all them that call upon thee. 6 Give ear, Lord, unto prayer and ponder the voice of my humble desires. my 7 In the time of my trouble I will call upon thee: for thou hearest me. 8 Among the gods there is none like unto thee, O Lord: there is not one that can do as thou doest. Prayer. 12 I will thank thee, O Lord my God, with all my heart: and will praise thy Name for evermore. 13 For great is thy mercy toward me and thou hast delivered my soul from the nethermost hell. 14 0 God, the proud are risen against me: and the congregations of naughty men have sought after my soul, and have not set thee before their eyes. 15 But thou, O Lord God, art full of compassion and mercy: long- suffering, plenteous in goodness and truth. 16 0 turn thee then unto me, and have mercy upon me: give thy strength unto thy servant, and help the son of thine handmaid. 17 Shew some, token upon me for good, that they who hate me may see it, and be ashamed: because thou, Lord, hast holpen me, and comforted me. 9 All nations whom thou hast made shall come and worship thee, O Lord and shall glorify thy Name. PSALM 87. Fundamenta ejus. 10 For thou art great, and dot H holy hills: the Lord loveth ER foundations are upon the est wondrous things thou art God alone. 11 Teach me thy way, O Lord, and I will walk in thy truth: 0 knit my heart unto thee, that I may fear thy Name. the gates of Sion more than all the dwellings of Jacob. 2 Very excellent things are spoken of thee: thou city of God. 3 I will think upon Rahab and 222 PSALM LXXXVII- cont. ance of the voice of the Lord| long siege from Assyria; Philistia Himself( 2 Kings xviii. 8) had been reconquered by Hezekiah. vv. 5, 6 should be" And to Zion it shall be said, This man and that was born in her. " I will name Rahab and Babylon among those who know me: Behold Philistia also and Tyre with Ethiopia! This one( of my servants) was born there." His eye surveys the heathen; collectively and individually He includes them in His kingdom. Such comprehensive prophecy belongs especially to the glorious age of Isaiah ( comp. Mic. iv. 1-4; Isa. ii. 2-5, & c.), anticipating in unequalled clearness the Messianic hope. Rahab( as in Isa. li. 9; Ps. lxxxix. 10) signifies Egypt. Some make its proper sense" a sea monster," some pride." The nations here named are exactly those, both far and near, likely to pay homage to the power which had overthrown the Assyrian. Egypt and Ethiopia( comp. 2 Kings xix.) were his ancestral enemies; Babylon had revolted and sent presents, as we know( 2 Kings xx. 12, 13), to Hezekiah; Tyre had stood a The Lord shall count, in registering the peoples, This one was born there." It is a passage almost unique. For in it the alien is actually included, not as a subject or a convert, but as born in and belonging to the holy city of God." Other sheep I have, which are not of this fold." 223 v. 7 is literally" And singers with trumpeters( or ' dancers'); All my springs are in Thee." Probably after the former line we must supply" shall sing." The picture is of the triumphal procession ( as in 1 Kings i. 40) of the gathered children of God, gladly acknowledging that all their springs of life and gladness are in Him. PSALM LXXXVIII. 66 This singularly beautiful and mournful Psalm is first ascribed" to the sons of Korah," and then called" a Maschil of Heman the Ezrahite." Heman is named in 1 Chr. vi. 33 as the head of the Kohathites, or sons of Korah;" hence the double ascription. In 1 Kings iv. 31; 1 Chr. ii. 6 we read of a" Heman the Ezrahite" as famous for wisdom in Solomon's days. There seems no sufficient reason against identifying the two. The Psalm, moreover, in its ideas and even in its words, bears very strong resemblance to the Book of Job, probably belonging to the age of Solomon, and dwells on the darker and more mysterious side of man's life and relation to God. It clearly an individual utterance of the gloomiest hour of doubt and bewilderment at the approach of death in a servant of God, shewing, like the Book of Job itself, that Holy Scripture has its word of understanding and sympathy even for those dark hours. By its use on GooD FRIDAY it is obviously conceived of as a type of the spiritual darkness of Calvary, although we cannot suppose that its blank doubt as to the future could even for a moment have attached to the Divine Sufferer. It is said to be on Mahalath Leannoth( see title to Ps. liii.), apparently indicating recitation to a grave sombre tune. The Psalm pours out first ( a), in vv. 1-8, an agonized cry of trouble, desolation, and bewildered fear at the approach of death; then( b), in vv. 9-18, an entreaty- almost a remonstrance- pleading with God to save His servant while there is yet time, and urging that plea, with the natural reiteration of distress, by laying once more his troubles before the Lord. THE that know PSALMS. Day 17. 7 Thou hast put away mine acquaintance far from me: and made me to be abhorred of them. 8 I am so fast in prison: that I cannot get forth. 9 My sight faileth for very trouble: Lord, I have called daily upon thee, I have stretched forth my hands unto thee. 10 Dost thou shew wonders among the dead or shall the dead rise up again, and praise thee? 11 Shall thy loving- kindness be shewed in the grave: or thy faithfulness in destruction? Day 17. Babylon with them me. 4 Behold ye the Philistines also and they of Tyre, with the Morians; lo, there was he born. 5 And of Sion it shall be reported that he was born in her and the most High shall stablish her. 6 The Lord shall rehearse it when he writeth up the people: that he was born there. 7 The singers also and trumpeters shall he rehearse: All my fresh springs shall be in thee. PSALM 88. Domine Deus. 0 LORD God of my salvation, I have cried day and night before thee: O let my prayer enter into thy presence, încline thine ear unto my calling. 2 For my soul is full of trouble and my life draweth nigh unto hell. 3 I am counted as one of them that go down into the pit and I have been even as a man that hath no strength. 4 Free among the dead, like unto them that are wounded, and lie in the grave who are out of remembrance, and are cut away from thy hand. 5 Thou hast laid me in the lowest pit and in the deep. 6 Thine indignation lieth hard upon me and thou hast vexed me with all thy storms. DAY 17. Evening in a place of darkness, me together on every side. with my mouth will I ever be shewing thy truth from one generation to another. 12 Shall thy wondrous works be known in the dark and thy righteousness in the land where all things are forgotten? 13 Unto thee have I cried, O Lord: and early shall my prayer come before thee. 2 For I have said, Mercy shall be set up for ever: thy truth shalt thou stablish in the heavens. 14 Lord, why abhorrest thou my soul and hidest thou thy face from me? : 3 I have made a covenant with my chosen: I have sworn unto David my servant; 4 Thy seed will I stablish for 15 I am in misery, and like unto him that is at the point to die: even from my youth up thy terrors have I suffered with a troubled mind. 16 Thy wrathful displeasure goeth over me and the fear of thee hath undone me. 17 They came round about me daily like water and compassed Prayer. PSALM 89. Misericordias Domini. ever and set up thy throne from one generation to another. Y shall be O Lord, the very heavens shall Moving- kindness of the Lord: praise thy wondrous works and 18 My lovers and friends hast thou put away from me: and hid mine acquaintance out of my sight. thy truth in the congregation of the saints. 6 For who is he among the clouds: that shall be compared unto the Lord? 7 And what is he among the gods: that shall be like unto the Lord? 8 God is very greatly to be feared in the council of the saints: 223 PSALM LXXXVIII- cont. v. 1. O Lord God of my salvation.| shadowy land of darkness and for-. This invocation, adopted from two getfulness, standing in strong conPsalms of David( Ps. xxvii. 9; li. 14), trast with the bright reality of this is singularly striking as opening this life. God must be there; but how Psalm of complaint and misery. Like can He be known and loved, and how the" My God" of Ps. xxii. 1, it im- can the glory of His righteousness plies, even in the darkest hour, a appear?( so in Ps. cxv. 17, 18). There sense of the only sure ground of may be a resurrection in the remote ultimate hope and confidence, and future, but the immediate future is a seems to cry out," Lord, I believe; blank, against which the instincts of help Thou mine unbelief." It is in warm life and bright energy cry out. the personal knowledge of a God of The thought can come to any sersalvation that the soul finds the one vant of God only in the dark hour, stay, which the darkest perplexities but to us Christians, except through and fears cannot shake, and which mere faithlessness, it should not. enables it to endure- which is worst come even then. For to us" to deof all- the weariness of apparently part" is at once" to be with Christ," unanswered prayer( vv. 1, 9). absent from the body and present with the Lord." v. 2. Hell is, as usual, Sheol, the unseen mysterious world on the other side of the grave. The Psalm accumulates images to describe the pressure of trial upon the frailty of human nature. There is the consciousness of helpless weakness, sinking even before the eyes of men into the pit ( v. 3); there is the sense of being cast away(" free") in loneliness, feeling no hand of God, and therefore fancying itself forgotten by Him( v. 4); there is the terror of God's all- righteous judgment, as darkening round the sufferer, and gathering its heaviest storm of indignation over the dying hour( v. 6); there is not even the comfort( such as it is) of human sympathy, for this fails or turns to contempt and hatred( vv. 7, 18). Comp. Job xix. 13, 19. v. 10. Shall the dead- properly( as in Isa. xxvi. 14; Job xxvi. 5), the Rephaim, the" giant shades of old." The idea is like that of the complaint of the Homeric Achilles, that it is better to be a thrall on earth, than a kingly shade among the dead. vv. 13-18 come back to the cry of complaint, but now especially of the burden of God's wrath and indignation, long felt in the life- long consciousness of sin and frailty, now gathering in special fulness round the hour of death. v. 18. And hid,& c. The true rendering is very striking," Mine acquaintance is darkness." The darkness of the grave is the only friend the sufferer has left( Job xvii. 14). In that despondent cry the Psalm ends, without one gleam of the comfort and hope we might have expected. It must be read_in contrast with such Psalms as Ps. xvi., vv. 10-12, recognising the existence of an unseen world, yet, as in the prayer of Hezekiah( Isa. xxxviii. 18, 19) and the complaint of Job ( Job x. 20-22), look upon it as a xvii. PSALM LXXXIX. This magnificent Psalm of mingled joy and sorrow- pleading the covenant with David in the face of apparent reversal, and yet with an underlying confidence in its irrevocable certainty- is ascribed to" Ethan the Ezrahite," probably the Ethan or Jeduthun who, with Asaph and Heman, was the third chief of the Levitical companies of song( 1 Chr. vi. 44; xv. 17, 19). If it be from his hand, it must refer to the great overthrow of the glory of David's house on the invasion of Shishak, the subjugation of Rehoboam, the capture of Jerusalem, and the spoiling of the Temple ( see 1 Kings xiv. 25, 26; 2 Chr. xii.). Many critics place it in one of the later captivities, but there is a fulness and vividness in the quotation of the great promise to David which accords perhaps better with the earlier date. 224 Day 17. and to be had in reverence of all them that are round about him. THE PSALMS. 90 Lord God of hosts, who is like unto thee: thy truth, most mighty Lord, is on every side. 10 Thou rulest the raging of the sea thou stillest the waves thereof when they arise. 11 Thou hast subdued Egypt, and destroyed it: thou hast scattered thine enemies abroad with thy mighty arm. 12 The heavens are thine, the earth also is thine: thou hast laid the foundation of the round world, and all that therein is. 13 Thou hast made the north and the south: Tabor and Hermon shall rejoice in thy Name. 14 Thou hast a mighty arm: strong is thy hand, and high is thy right hand. 15 Righteousness and equity are the habitation of thy seat: mercy and truth shall go before thy face. 16 Blessed is the people, O Lord, that can rejoice in thee: they shall walk in the light of thy countenance. 17 Their delight shall be daily in thy Name: and in thy righteousness shall they make their boast. 18 For thou art the glory of their strength and in thy loving- kindness thou shalt lift up our horns. 19 For the Lord is our defence: the Holy One of Israel is our King. 20 Thou spakest sometime in visions unto thy saints, and saidst: I have laid help upon one that is mighty; I have exalted one chosen out of the people. 21 I have found David my servant with my holy oil have I anointed him. 22 My hand shall hold him fast: and my arm shall strengthen him. 23 The enemy shall not be able to do him violence: the son of wickedness shall not hurt him. Day 17. in the sea and his right hand in the floods. 27 He shall call me, Thou art my Father my God, and my strong salvation. 28 And I will make him my first- born higher than the kings of the earth. 24 I will smite down his foes before his face and plague them that hate him. 25 My truth also and my mercy shall be with him and in my Name shall his horn be exalted. 26 I will set his dominion also 29 My mercy will I keep for him for evermore and my covenant shall stand fast with him. 30 His seed also will I make to endure for ever and his throne as the days of heaven. 31 But if his children forsake my law and walk not in my judgments; 32 If they break my statutes, and keep not my commandments: I will visit their offences with the rod, and their sin with scourges. 33 Nevertheless, my lovingkindness will I not utterly take from him: nor suffer my truth to fail. 34 My covenant will I not break, nor alter the thing that is gone out of my lips: I have sworn once by my holiness, that I will not fail David. 35 His seed shall endure for ever and his seat is like as the sun before me. 36 He shall stand fast for evermore as the moon and as the faithful witness in heaven. 37 But thou hast abhorred and forsaken thine Anointed: and art displeased at him. 224 38 Thou hast broken the covenant of thy servant and cast his crown to the ground. 39 Thou hast overthrown all his hedges and broken down his strong holds. 40 All they that go by spoil him and he is become a reproach to his neighbours. 41 Thou hast set up the right hand of his enemies and made all his adversaries to rejoice. 42 Thou hast taken away the edge of his sword and givest him not victory in the battle. 43 Thou hast put out his glory: and cast his throne down to the ground. 44 The days of his youth hast S PSALM LXXXIX- cont. It is a Psalm of great symmetry of style, copiousness and simplicity of construction, full of a sustained dignity and beauty, and well worthy of a great" master of song." It opens( a), in vv. 1-4, with a brief reference of thanksgiving to the covenant with David; thence( b), in vv. 5-19, it passes to praise of God's majesty and His wondrous works of blessing to Israel; next( c), in vv. 2036, it dwells in detail on the great promise through Nathan to David and his seed; and lastly( d), in vv. 37-50, changes suddenly to lament over the apparent reversal of that covenant of blessing, and cries to God to vindicate His promise, and renew the glory of His Anointed. v. 2. Set up- properly( as in A.V.), " built up," growing continually in fresh exhibition of mercy and righteousness. Stablish.... heavens. These words contain the correlative idea of the basis in God's word, firm as the heavens themselves, on which that ever- growing superstructure shall rest. vv. 3, 4 is the promise of the Lord quoted in brief from 2 Sam. vii. 1216. vv. 5-19. This hymn of praise has a striking fulness and completeness of idea. In it God is seen first in Heaven itself, ruling over the angelic host, His ministers in unapproachable majesty( vv. 5-9); then as manifested below, curbing the rage of the sea, ruling the earth, which rejoices in His might( vv. 10-14) lastly, in the higher glory of His moral attributes, specially set forth in the infinite blessing of His people Israel( vv. 15-19). " 3 v. 5. The saints, or" holy ones," like the gods( Elohim) of v. 7, are the angels in Heaven( comp. Job v. 1; xv. 15,& c.). God is exalted amidst the adoration of the angelic hostHis ministers both in the realm of nature and the history of humanity ( comp. Isa. vi. 1-3; Dan. vii. 10; Rev. v. 11). It is possible that( as in Heb. i.) this emphasis on the unapproachable majesty of God was called out by the idolatry which reverenced superhuman powers of nature as gods( see 1 Kings xiv. 23, 24). v. 10. The raging of the sea. In the Old Testament generally the sea is an emblem of power, not only irresistible, but terrible; and accordingly God's gracious Omnipotence is set forth especially in curbing its rage( comp. Ps. lxv. 7; xciii. 3, 4; exlviii. 6; Prov. viii. 29; Jer. v. 22; Job xxxviii. 11). 2 224 a v. 11. Egypt- properly Rahab, as in Ps. lxxxvii. 3( where see note). The allusion to the overthrow of Egypt( into the Red Sea) is clearly suggested by the mention of the sea in the previous verse. Perhaps also the meaning of the name(" Pride") is glanced at as typical. v. 13. The high table land of Tabor towards the west, and the snowy peak of Hermon on the east, correspond to" the north and the south" of the previous clause. v. 15. Power is an attribute of God, but His essential glory is moral. Righteousness and equity are the" basis(' habitation') of His Throne;" mercy and truth the harbingers of His presence. v. 16. That can rejoice in Thee- properly( as in A.V.)," that hear the joyful sound" of Thy worship. The word" sound" is a technical wordused, for example, of the blowing of the trumpets of the Sanctuary. vv. 16-19 accumulate various images of the peculiar privileges of Israel- the light of God's countenance upon them( comp. Num. vi. 26), the blazoning of His Name and His righteousness on their banners, the exaltation in Him of the horn of active energy, the spreading of the shield of His" defence" over them and their king.( The last verse should be rendered," To the Lord belongeth our shields; to the Holy One of Israel( belongeth) our king.") v. 20. Thy saints. The original has " Thy holy two varieties of readings, The former one," or" holy ones." would be most natural, as referring to David; but the latter( meaning the people of Israel) has the support of the ancient versions. vv. 21-36 are a magnificent expansion of the great promise to David in 2 Sam. vii, 8-16. PSALM LXXXIX- cont. v. 21. Three times was David an-| with an earlier date, such as that ointed( see 1 Sam. xvi. 13; 2 Sam. of the great national disaster under Rehoboam. ii. 4; v. 3). v. 26. The sea- the floods( rivers), i.e. the boundaries of the land( comp. 1xxx. 11). The" rivers" usually named are" the river"( Euphrates) and" the river" on the border" of Egypt.' v. 28. My first- born( comp. Ps. ii. 7; Ex. iv. 22)-in type applied to David himself or( 2 Sam. vii. 14) Solomon -in the Antitype to the true Anointed of the Lord, the Son of David, " King of kings and Lord of lords." v. 30. So the perpetuity promised could belong but imperfectly to the royalty of David- even so contrasting forcibly with the rise and fall of dynasties in the Northern kingdom after the disruption. The perfection of the promise is realized by Daniel ( Dan. vii. 14) in application to" one like unto the Son of Man, coming in the clouds of heaven.' vv. 35, 36. Comp. Jer. xxxi. 35, 36; Xxxiii. 20, 21. The faithful witness in heaven- apparently( by the parallelism) the moon. The only reason of the appellation which can be given is that, the whole Jewish year being lunar, it was the moon, rather than the sun, which was for" signs and seasons and days and years." Some interpret" the witness" of the rainbow, or make God Himself the witness; but the parallelism seems decisive against either interpretation. vv. 37-44 paint the present condition of things as contrasted in every point with the details of the great promise. The wonder expressed at the suddenness and completeness of the change suits better 224 b v. 39. Comp. Ps. 1xxx. 12; Isa. v. 5. vv. 45-50 turn to an earnest entreaty, personally, that God will not be extreme to mark what is done amiss, and, nationally, that He will not suffer His covenant to fail and so allow His Name to be blasphemed. v. 45 is identical with Ps. 1xxix. 5. Comp. also Ps. xiii. 1. v. 46. Comp. Job vii. 6; xiv. 1. The plea from man's transitoriness evidently implies the idea of a weakness which cannot long bear God's hand, and a littleness which He in His infinite greatness may well spare, before it is brought down to the grave( comp. Ps. Ixxxviii. 2, 3), into which it already seems ready to sink. vv. 48-50 exemplify the not unfrequent pleading with God, both by the irrevocable truth of His covenant and for the sake of His Name, lest it be blasphemed. In the former lies the ultimate trust of His servants ( Rom. x1. 29; Heb. vi. 16-18). On the latter comp. Ps. x. 13; lxxiv. 22. v. 50. Slandered the footsteps of Thine Anointed. The immediate sense is, of course, of contempt cast at the time upon the heir of the promise. But it is curious that the Targums interpret the words of the delay of the coming of the Messiah, on whom the promise ultimately rests ( comp. 2 Pet. iii. 3-9). Praised be the Lord,& c.. Amen, is the doxology closing the Third Book It comes in here. of the Psalter. with singular beauty in connection with the mingled_lamentation and confidence of the Psalm itself. THE FOURTH BOOK OF THE PSALTER. This book includes seventeen Psalms( Ps. xc.- evi.), all of which are anonymous, except Ps. xc., ascribed to Moses, and Ps. ci., ciii., to David. Throughout the Psalms are Jehovistic. Probably the formation of the book may belong to the time after the Captivity, although much of the material is apparently far older. PSALM XC. This Psalm is entitled" A Prayer of Moses the man of God." On the accuracy of this ascription there has been great diversity of opinion, both ancient and modern. In favour of it is the marked peculiarity of tone, almost unique in its solemnity, breathing the spirit of the Song of Moses. and other parts of Deuteronomy, and suiting well the saddened calmness and dignity of the old age of the great Lawgiver. Against it there is little, except the statement of v. 10( on which see note). The preponderance of evidence seems, on the whole, to be in favour of the ascription. By whomsoever written, it is well fitted to be the great Funeral Psalm of the Church of all ages. For it is a Psalm not so much of poignant sorrow, as of meditative sadness. While it feels the weakness and transitoriness of human nature, it feels still more deeply that the true" sting of death is sin;" and while it sounds all the depths of human thought and emotion, it never loses for a moment its grasp of the undying relation of the soul to the eternal God. Hence it sorrows not without hope, and through sorrow finds wisdom and faith. It falls into three sections:( a), in vv. 1-6, it contrasts the eternity of God with the shortlived vanity of human life;( b), in vv. 7-12, it recognises in sin the source of death's power over man, and prays for the wisdom of repentance;( c), in vv. 13-17, it asks of God comfort after chastening, and even in sorrow the sense of His glory and blessing. v. 1. Our refuge- literally," our dwelling place," our own true home in all the changes and chances of human life. "" v. 2. Before the mountains(" the everlasting hills of Deut. xxxiii. 15) were brought forth,& c.- before( that is) the framework of the world was built, and before" the earth and the world," the Kosmos as we see it in its completeness," was made" upon it. Thou art,& c. Better( as in A.V.) " from everlasting to everlasting," through all the ages of eternity, past, present, and future. v. 3. Again Thou sayest,& c. It should be simply," and sayest." The 295 latter clause may be interpreted as a simple parallelism to the former" Thou turnest man to dust, And sayest, Return( to dust) ye children of men"( comp. Gen. iii. 19); or, as in our version, of the calling out of a new generation when the old is passed. This last interpretation is better, both as fuller of meaning( comp. Ps. civ. 29, 30) and as specially appropriate to the natural thought of the old Lawgiver, who had seen one generation die and another succeed. v. 4. Seeing that is past,& c.- probably( as in A.V.), as yesterday, when it passeth, and as a watch of the night," still shorter and mostly forgotten in sleep( comp. 2 Pet. iii. 8). THE PSALMS. Day 18. thou shortened and covered him with dishonour. 45 Lord, how long wilt thou hide thyself, for ever and shall thy wrath burn like fire? 46 O remember how short my time is: wherefore hast thou made all men for nought? 47 What man is he that liveth, and shall not see death: and shall he deliver his soul from the hand of hell? DAY 18. Morning another. 2 Before the mountains were brought forth, or ever the earth and the world were made thou art God from everlasting, and world without enc PSALM 90. Domine, refugium. LORD, thou hast been our re- pleasure. fuge from one to 3 Thou turnest man to destruction again thou sayest, Come again, ye children of men. 4 For a thousand years in thy sight are but as yesterday: seeing that is past as a watch in the night. 5 As soon as thou scatterest them they are even as a sleep: and fade away suddenly like the grass. 6 In the morning it is green, and groweth up: but in the evening it is cut down, dried up, and withered. 7 For we consume away in thy displeasure and are afraid at thy wrathful indignation. 8 Thou hast set our misdeeds before thee: and our secret sins in the light of thy countenance. 9 For when thou art angry all our days are gone we bring our years to an end, as it were a tale that is told. Day 18. 48 Lord, where are thy old loving- kindnesses which thou swarest unto David in thy truth? 49 Remember, Lord, the rebuke that thy servants have: and how I do bear in my bosom the rebukes of many people; 50 Wherewith thine enemies have blasphemed thee, and slandered the footsteps of thine Anointed: Praised be the Lord for evermore. Amen, and Amen. 10 The days of our age are threescore years and ten; and though men be so strong that they come to fourscore years yet is their strength then but labour and sorrow; so soon passeth it away, and we are gone. 11 But who regardeth the power Prayer. of thy wrath for even thereafter as a man feareth, so is thy dis12 So teach us to number our days that we may apply our hearts unto wisdom. 13 Turn thee again, O Lord, at the last and be gracious unto thy servants. 14 0 satisfy us with thy mercy, and that soon: so shall we rejoice and be glad all the days of our life. 15 Comfort us again now after the time that thou hast plagued us: and for the years wherein we have suffered adversity. 16 Shew thy servants thy work: and their children thy glory. 17 And the glorious Majesty of the Lord our God be upon us: prosper thou the work of our hands upon us, 0 prosper thou our handy- work. PSALM 91. Qui habitat. W HOSO dwelleth under the defence of the most High: shall abide under the shadow of the Almighty. 2 I will say unto the Lord, Thou art my hope, and my strong hold: my God, in him will I trust. 3 For he shall deliver thee from the snare of the hunter: and from the noisome pestilence. 4 He shall defend thee under: his wings, and thou shalt be safe under his feathers: his faithfulness and truth shall be thy shield and buckler. 5 Thou shalt not be afraid for 225 PSALM XC- cont. vv. 5, 6, as the text stands, should be rendered" Thou sweepest them away( in a flood); They are as a sleep; They are as the grass which springeth forth; In the morning it is green and shoots up, In the evening it is cut down and withered.' The mixture of metaphor will trouble no one who understands poetry, and especially the poetry of the Old Testament. vv. 7-12. In the previous clause it is simply the perishableness of man which is dwelt upon. Now( as again would be most natural in Moses) comes in the thought of this death of a whole generation or of the whole race, as a fruit of sin and a judgment of God. What would be suggested by the special history of the sin and condemnation of the people in the wilderness is felt to belong to man as " Death is the wages of sin. It is this connection of death with sin which is one special revelation of Holy Scripture from the opening of the Book of Genesis to the last chapters of the Apocalypse. "" man. 66 v. 9. A tale that is told- probably, as a thought," or as a sigh. v. 10. Three score years and ten. This version must be allowed to be the one difficulty of the ascription to Moses, to whom in the history 120 years are allotted( as 123 to Aaron, and 110 to Joshua). But it is not decisive. It seems likely that those were exceptional lives, prolonged for exceptional service of God. The Psalmist speaks of the average life of man; and in the generation which died before Moses' eyes in the wilderness, few could have exceeded the threescore years and ten. 225 a The verse should be rendered" All the days of our years are threescore and ten, Or, by reason of strength, fourscore years; Their pride is but labour and sorrow; Soon it passeth, and we are gone." The view of life is not the whole truth; for life is not wholly under sin, and therefore it has more in it than labour and sorrow. But it is the view natural to the sadness of meditation over the grave. v. 11. For even thereafter,& c. This is an error. It should be" Who knoweth the power of Thine anger And Thy wrath, according to ( due) fear?" The Psalmist complains that though men see before them every day the signs of God's judgment, they do not so regard them as to fear Him with a godly fear. v. 12. Wisdom. Wisdom in Holy true end and purpose of life." To Scripture is the knowledge of the number our days"-to see what they can and what they cannot find room for- to see what is permanent in them and what is transitory- is naturally the way to the discovery of this wisdom. vv. 13-17 strike a note of higher faith and comfort. All the sorrow and decay of life( vv. 13, 15) are felt as God's chastening for a time only ( comp. Heb. xii. 5-12), to be swallowed up hereafter in a" satisfying" mercy( v. 14), which is for ever( comp. 2 Cor. iv. 16-18). Hence life itself, however transitory, has reality; it is a manifestation of God's glory to us and by us( v. 16); it has in it a work which God will establish"(" prosper,' v. 17)." They who are in the Lord rest from their labours, and their works follow with them." PSALM XCI. This Psalm, of uncertain date and unknown authorship, is an utterance of the brightest and most unclouded faith in the guardianship of the Lord over His servants against all the dangers and sufferings of life. It accepts in all simplicity the belief in that which, but for sin and its consequences, would be the law of human life- that visible blessing and obedience to the Supreme Ruler of the world must always go together. To us the faith is rather, that whatever betides us of outward fortune cannot touch the true " life which is hid in God." The Psalm shows reminiscences of earlier PSALM XCI- cont. Psalms, and strong resemblances to some passages of the Book of Job ( especially Job v. 17-23). Possibly for this reason, or perhaps from antiphonal arrangement, there are some remarkable changes of person in successive verses. Otherwise the course of thought is simple and beautiful. It opens( a), in vv. 1, 2, with a brief introduction of promise of God's guardianship, and acceptance of that promise; then( b), in vv. 3-13, the promise is worked out in all its details in the Name of the Lord; and lastly( c), in vv. 14-16, the voice of God Himself takes up and seals the promise so made by His servant. vv. 1, 2. As the text of these verses stand they seem to be promise and answer, probably sung by two voices. The promise in God's Name is, that " whoso dwelleth in the secret place ( under the defence) of the Most High, shall rest under the shadow" -shall find the refreshment and defence of the Almighty." The response accepts the promise," I will say.... trust." The LXX., however, reads" he shall say," and then the whole runs more simply" Whoso dwelleth in the secret place,& c., Whoso rests under,& c., Shall say,"& c. vv. 3, 4. The promise, as usual, accumulates various images, each conveying a different phase of meaning -watchful Providence in the deliverance from the snare( Ps. cxxiv. 7), and from" the pestilence of malignity," tender care in the protection of the overshadowing wings( comp. Deut. xxxii. 11, 12; Ps. xvii. 8; lvii. 1; lxi. 4), safe defence by the shield and buckler of God's faithfulness ( Ps. xxxiii. 19,& c.). vv. 5-8 seem, by their vividness of detail, to imply some special reference- perhaps to the destruction of the first- born in Egypt, perhaps( as has been suggested) to the pestilence in the days of David, perhaps to some recent experience of the unknown Psalmist, which had brought out the consciousness of God's unceasing and universal care over His servants. v. 9. For Thou, Lord, art my hope is clearly a brief repetition of the response of v. 2; after which the other voice continues as before, " Thou hast made the Most High thy dwelling place"(" Thou hast .... very high"). 225 b v. 11. His angels,& c. The idea is probably suggested by the reference to the pestilence- the work of" the destroying angel," who is to spare and to guard God's servants( comp. Ezek. ix. 6). But it is marked out into a general promise of angelic guardianship, bearing up those who tread the steep and rugged way of life( comp. Ps. xxxiv. 7). vv. 11, 12. These verses are made notable to us by the insidious quotation of them by the Tempter of Our Lord( Matt. iv. 6; Luke iv. 10, 11), omitting the essential words" in all thy ways," and applying them accordingly to circumstances with which they had nothing to do. So it is that deceit" quotes Scripture to its purpose." Only in the ways of God's vocation, and with a view to progress in those ways, have we a right to the promise. v. 13. The lion is the type of open violence; the adder( or dragon") of crafty malignity.( The latter image is the commoner one, from Gen. iii. 15 downwards.) On both the servant of God is to tread victoriously. vv. 14-16. In these verses God Himself suddenly speaks, taking the word out of the mouth of His servant; first, with the lower promise of deliverance and exaltation; then with the higher promise of communion with God, and the salvation of an undying life. PSALM XCII. This Psalm introduces a group of Psalms( xcii., xciii., xev.-c.), closely connected together, evidently designed for liturgical use, and generally of a joyous and festive character. They are referred by some to the great revival of Temple worship in Hezekiah's days, by others to the restoration after the Captivity. PSALM XCII- cont. This is" the Psalm of the Sabbath day," sung at the sacrifice of the early morning, and also used on the second day of the Feast of Tabernacles. Except, however, in its glad festal tone, and its special reference to the joy of worship, there is little to indicate any strictly Sabbatical idea, whether of the first Sabbath of creation, or the final Sabbath of the" restitution of all things." It contains( a), in vv. 1-4, the outpouring of the joy of praise to God; then passes( 6), in vv. 5-10, to meditation on the mysterious law of God's providence, putting down the evil in their apparent prosperity, and exalting His servants, in spite of all enmity; and ends( c), in vv. 11-14, with a declaration of the special blessing and happiness of those who dwell in the Sanctuary of the Lord. vv. 1-4 bring out not so much the duty or the solemnity, as the joy, of worship- a worship ceasing neither day nor night, enriched with all the wealth of music, and fixing itself on God's two great attributes of love and truth, as shown in His works before the eyes of men- a worship, therefore, which is the earnest of the worship of heaven. v. 2. In the morning we need freshness of hope and joy, and therefore we dwell on God's" loving- kindness." In the night- watches we need rest and protection, and so we turn to God's" faithfulness"(" truth"). v. 3. Comp. Ps. xxxiii. 2. The latter clause should be," in solemn strain upon the harp." v. 5. Comp. Isa. xxviii. 29; Jer. xxxii. 19. It is obvious to declare that God's works, even in their outward appearance which we can understand, are great; but it is a further step in the meditation of the enquiring soul to conceive the" depth" of the Divine" thought" underlying these visible works in mysterious law and power, of which we can see the reality, but cannot grasp the perfection. A" brutish"(" unwise") man ( comp. Ps. lxxiii. 21), who looks only to the visible, cannot see this at all; the" fool"( the mere worldling), absorbed in his own wisdom, cannot understand it rightly. 226 vv. 7-10, in which we find reminiscences of earlier Psalms( comp. Ps. xxxvii. 1, 2, 36, 39; lxxxiii. 18; lxxxix. 18, 25; xxiii. 5), go through the natural course of this meditation. They first dwell on the transitoriness of the prosperity of the wicked, then trace the ground of this in their antagonism to the eternal law of the Mos High; and, lastly, identifying the faithful with the cause of God, express full confidence in their prosperity and triumph. v. 9. I am anointed,& c.( comp. Ps. xxiii. 5). There is probably no reference to priestly or kingly anointing. Oil is to all the symbol of fruitfulness and richness( comp. Judg. ix. 8, 9; Ps. civ. 15). vv. 12-14 seem to allude to the trees actually planted in the outer precincts of the Temple- the palm tree in its perpetual greenness and abundant fruit, the cedar in its deep roots and immeasurable age( comp. Ps. lxxxiv. 3). They who by daily worship rest their life in the communion with God shall find the secret of unbroken freshness and undying stability. PSALM XCIII. This Psalm, according to the heading in the LXX.( with which the Talmudical tradition agrees) is the Psalm for Friday, as being the sixth day, on which the creation was complete. Its tenour agrees well with this use. It is simply a hymn of praise to the Lord Jehovah, as( a), in vv. 1-3, enthroned over the earth, which He has founded;( b), in vv. 4, 5, curbing the raging of the floods and of the sea;( c), in v. 6, revealing Himself in holiness to His own people. It may have( as has been suggested) a metaphorical meaning of God's enthronement in the souls of all mankind, and His triumph over the floods of ungodly rebellion; but the literal sense is primary and unmistakeable. Day 18. any terror by night: nor for the arrow that flieth by day; THE PSALMS. 6 For the pestilence that walketh in darkness nor for the sickness that destroyeth in the noon- day. 7 A thousand shall fall beside thee, and ten thousand at thy right hand: but it shall not come nigh thee. 8 Yea, with thine eyes shalt thou behold: and see the reward of the ungodly. 9 For thou, Lord, art my hope: thou hast set thine house of defence very high. 10 There shall no evil happen unto thee: neither shall any plague come nigh thy dwelling. 11 For he shall give his angels charge over thee: to keep thee in all thy ways. 12 They shall bear thee in their hands that thou hurt not thy foot against a stone. 13 Thou shalt go upon the lion and adder: the young lion and the dragon shalt thou tread under thy feet. 14 Because he hath set his love upon me, therefore will I deliver him: I will set him up, because he hath known my Name. 15 He shall call upon me, and I will hear him: yea, I am with him in trouble; I will deliver him, and bring him to honour. 16 With long life will I satisfy him: and shew him my salvation. PSALM 92. Bonum est confiteri. It is a good thing to give thanks unto the Lord and to sing praises unto thy Name, 0 most Highest; 2 To tell of thy loving- kindness DAY 18. Evening Day 18. early in the morning and of thy truth in the night- season; 3 Upon an instrument of ten strings, and upon the lute: upon a loud instrument, and upon the harp. 4 For thou, Lord, hast made me glad through thy works: and I will rejoice in giving praise for the operations of thy hands. 5 0 Lord, how glorious are thy works: thy thoughts are very deep. 6 An unwise man doth not well consider this: and a fool doth not understand it. 7 When the ungodly are green as the grass, and when all the workers of wickedness do flourish then shall they be destroyed for ever; but thou, Lord, art the most Highest for evermore. 8 For lo, thine enemies, O Lord, lo, thine enemies shall perish and all the workers of wickedness shall be destroyed. 9 But mine horn shall be exalted like the horn of an unicorn: for I am anointed with fresh oil. PSALM 93. Dominus regnavit. THE HE Lord is King, and hath put on glorious apparel: the Lord hath put on his apparel, and girded himself with strength. 10 Mine eye also shall see his lust of mine enemies: and mine ear shall hear his desire of the wicked that arise up against me. 11 The righteous shall flourish like a palm- tree and shall spread abroad like a cedar in Libanus. 12 Such as are planted in the house of the Lord: shall flourish in the courts of the house of our God. 13 They also shall bring forth more fruit in their age and shall be fat and well- liking. 14 That they may shew how true the Lord my strength is: and that there is no unrighteousness in him. Prayer. 2 He hath made the round world so sure that it cannot be moved. 3 Ever since the world began hath thy seat been prepared: thou art from everlasting. 4 The floods are risen, O Lord, * S5 226 PSALM XCIII- cont. v. 1. The Lord is King( comp. Ps. xcvii. 1; xcix. 1). As on a day of coronation, He clothes Himself in the vesture of glory, and girds Himself with the sword of might( Ps. xlv. 3). vv. 2, 3 at once celebrate the establishment" of the round world in its appointed place, never to be moved from its appointed course ( comp. Ps. xcvi. 10), and the yet deeper" establishment" of the throne of God on earth, His from all eternity, but manifested to man in the creation of the world( see Prov. viii. 22-29). The stability of the earth(" the everlasting hills") is the natural emblem of the firm and unquestioned power of Him who made it, and whose" righteousness standeth like the strong mountains." 66 vv. 4, 5. The sense is clear, although v. 5 in the original is abrupt in expression" Mightier than the voice of the watersThe glorious waters, breakers of the seaIs the Lord enthroned on high." The floods are the" rivers;" their lesser roar leads on to the greater might and terror of the sea. As the earth is the emblem of stability, so the great rivers and the sea( as usual in the Psalms) symbolize change, violence, fury. Over all their might the Lord's might is unshaken( comp. Ps. xxix. 9; lxv. 7; lxxxix. 10). The idea is not, as in the previous verses, of power unquestioned, but of power triumphant over all that rises up against it. PSALM XCIV. This Psalm is said in the LXX. heading to be" for the fourth day of the week," and it appears also to have been used specially at the Feast of Tabernacles. It is, however, unlike the other Psalms of this group, in being not a Psalm of joy and thanksgiving, but an earnest cry, of singular boldness and thoughtfulness, against wrong, done apparently by those in high places. Why it was fixed for the regular Wednesday use in the Temple we know not. It shews( as usual in this group) many reminiscences of earlier Psalms; but these are blended together with marked originality. v. 1. O Lord God, to whom,& c. Comp. Deut. xxxii. 35; Heb. x. 30. v. 2. Judge of the world. Comp. Gen. xviii. 25; Ps. vii. 12. It is the sterner aspect towards His creatures of the God who" is love;" but, in face of the mysterious reality of sin, it is upon this that the soul of the righteous must rest. Man can but imperfectly judge and punish evil; yet he feels even his imperfect work to be sacred, as an earnest and type of an all- perfect judgment. v. 6. From God in nature( as in Ps. xix. 7) the Psalmist turns to God in Revelation, giving the sure" testimony" of His Law, and manifesting His presence in the holiness of His Sanctuary. In that knowledge Israel had the key to the inner meaning of nature, which in itself might either reveal God or conceal Him. It contains( a), in vv. 1-7, a complaint before God of the insolent oppression and cruelty of the godless;( b), in vv. 8-15, a solemn and indignant reproof of the infatuation, which neglects or defies the judgment of God; and( c), in vv. 16-23, a resolution to stand up in the strength of God against the forces of deliberate wickedness, and to take resolutely a part with Him. v. 3. Lord, how long,& c. Comp. Ps. vii. 6; xiii. 1; Rev. vi. 10. The 227 cry is not simply of impatience, but of the perplexity described in Ps. 1xxiii. 3-14. v. 7. Comp. Ps. x. 11, 13; lix. 7. There is an evident irony in this reference of the ungodly to" Jehovah,"" the God of Jacob," who cannot or will not( as they think) avenge His heritage, or vindicate His broken law( comp. Ps. xxii. 7, 8). v. 8. Unwise-" brutish," as in xcii. 6. vv. 8-10. The argument is irresistible against those who recognise the intellectual and moral faculties Day 18. the floods have lift up their voice: the floods lift up their waves. THE PSALMS. 5 The waves of the sea are mighty, and rage horribly: but yet the Lord, who dwelleth on high, is mightier. 6 Thy testimonies, O Lord, are very sure holiness becometh thine house for ever. PSALM 94. Deus ultionum. 0 LORD God, to whom vengeance belongeth: thou God, to whom vengeance belongeth, shew thyself. 2 Arise, thou Judge of the world: and reward the proud after their deserving. 3 Lord, how long shall the ungodly how long shall the ungodly triumph? 4 How long shall all wicked doers speak so disdainfully and make such proud boasting? 5 They smite down thy people, O Lord and trouble thine heritage. 6 They murder the widow, and the stranger: and put the fatherless to death. 7 And yet they say, Tush, the Lord shall not see: neither shall the God of Jacob regard it. 8 Take heed, ye unwise among the people: 0 ye fools, when will ye understand? 9 He that planted the ear, shall he not hear or he that made the eye, shall he not see? 10 Or he that nurtureth the heathen it is he that teacheth man knowledge, shall not he punish? DAY 19. Morning Day 18. 11 The Lord knoweth the thoughts of man: that they are but vain. 12 Blessed is the man whom thou chastenest, O Lord and teachest him in thy law; 13 That thou mayest give him patience in time of adversity: until the pit be digged up for the ungodly. 14 For the Lord will not fail his people: neither will he forsake his inheritance; 15 Until righteousness turn again unto judgment: all such as are true in heart shall follow it. 16 Who will rise up with me against the wicked or who will take my part against the evildoers? 17 If the Lord had not helped me: it had not failed but my soul had been put to silence. 18 But when I said, My foot hath slipt thy mercy, O Lord, held me up. 19 In the multitude of the sorrows that I had in my heart: thy comforts have refreshed my soul. 20 Wilt thou have any thing to do with the stool of wickedness: which imagineth mischief as a law? 21 They gather them together against the soul of the righteous: and condemn the innocent blood. 22 But the Lord is my refuge: and my God is the strength of my confidence. 23 He shall recompense them their wickedness, and destroy them in their own malice: yea, the Lord our God shall destroy them. Prayer. 4 In his hand are all the corners of the earth and the strength of the hills is his also. PSALM 95. Venite, exultemus. COME, let us sing unto the Lord let us heartily rejoice in the strength of our salvation. 0 2 Let us come before his pre- dry land. sence with thanksgiving shew ourselves glad in him with psalms. 3 For the Lord is a great God: and a great King above all gods. 5 The sea is his, and he made it and his hands prepared the and 6 0 come, let us worship and fall down and kneel before the Lord our Maker. 7 For he is the Lord our God: and we are the people of his 227 PSALM XCIV- cont. v. 15 should be renderedof man, and yet ignore in the First| 37) and the Psalms. In the New Cause and Supreme Law of the world Testament it is familiarly taught a mind and a moral will. Whatever( e.g. Rom. ix. 22, 23; Heb. xii. 3is in man must be in the Power that 11; 1 Pet. iv. 12-19). made man- whether by evolution out of lower natures or otherwise it matters not- and whatever exists in that Power must show itself in active energy in the direction of man's history. Hence the old saying," Nature may conceal God; man reveals Him." Hence the perfect revelation " Judgment must return to rightof God is in the Son of Man. v. 10. The A.V. renders this verse" He that chasteneth the heathen, Shall He not correct? He that teacheth man knowledge, Shall not He know?" The last line, however, is not in the Hebrew text, though it completes the parallelism admirably. But it brings out what is obviously the true sense. The former couplet breaks in a little on the symmetry of the argument, because it draws its inference not from the nature of man, but from the actual course of the world's history. eousness; And all the upright in heart shall follow it." Judgment( that is) must ultimately manifest God's righteousness; and then all the upright in soul will rest upon it and be satisfied. So at the fall of the oppression of the Reign of Terror men cried out," Yes! there is a God." v. 20 is properly( as in A.V.)" Shall the throne of iniquity have fellowship with Thee, Which frameth mischief by a law?" vv. 12-16 suggest indirectly the By a bold figure Iniquity is reprereason why God thus bears with evil. sented as raising up a rival throne It is for the chastening and teach- against the Judgment of God, and ing of the good, so giving them framing a law of evil deliberately patience"( literally" rest") under wrought out against His Law. The the delay of vengeance against the Psalmist cries out against toleraungodly. This key to the mystery is tion of this by the Divine justice, and but hinted at in the Book of Job( in( in vv. 22, 23) throws himself on God the speech of Elihu, e.g. xxxiv. 31- in the belief that his cry is heard. v. 1. Heartily rejoice should be properly( as in A.V.)," make a joyful noise," the music corresponding to the" song of the previous clause. Strength- the" Rock," as so often in Psalms. v. 16 seems a summons to the righteous to rally against wrong. It is uttered in vain, and the speaker falls back on God- His help to those who stand( v. 17), His restoration of those who fall( v. 18), His comfort of those who are weary and heavy laden ( v. 19). PSALM XCV. This Psalm is still used in the Synagogue as one of the Psalms on the Friday evening, preparatory to the worship of the Sabbath, probably from the emphatic reference to the rest of God in v. 11. It has been from time immemorial the INVITATORY PSALM in the daily Christian worship of both the Eastern and the Western Church. It is applied to our Christian experience with special emphasis, both of admonition and of argument, in Heb. iii. 7- iv. 11. 227 a It falls into two sections:( a), in vv. 1-7, it utters a glad invitation to the worship of God, both as the Almighty Creator and as the Lord God and Shepherd of Israel; then( b), in vv. 8-11, changes its tone to one of solemn warning against an unbelieving hardness of heart, enforced by the example of the people in the wilderness. vv. 3-6 look up to God as the " God Almighty,' so emphatically revealed to the first heirs of the Covenant( comp. Gen. xvii. 1; xxviii. 3; xxxv. 11; Ex. vi. 3). They praise Him as the Creator, PSALM XCV- cont. exalted" far above all gods"-the| hear His voice"-and to take the angels or the gods of heathen wor- rest of the Psalm( comp. Ps. lxxxi. ship. They express the faith of man 6-17) as the utterance of the Divine as man; and, moreover, the faith Voice itself. which is the result of the study, through the intellect and the imagination, of the works of God in nature. It is a faith which has largeness and grandeur of conception, rather than vividness, begetting awe rather than trust or love. v. 4. Corners should be" depths," in antithesis to the" hills of the next clause. Provocation.... temptation. These should be the proper names Massah and Meribah( see Ex. xvii. 7; Num. xx. 13), where they' tempted the Lord, saying, Is the Lord among us or not?"( comp. Deut. vi. 16). v. 8. To day.... voice. Probably it is better to join these words with those which precede-" To day( this shall be) if ye will but hear his voice," or" To day if ye would but Stress v. 10. Forty years long,& c. is laid first on God's long- suffering and His grief over the sins of His people( comp. Gen. vi. 6); then on the unchangeable certainty of the final retribution which He must inflict.( I sware,& c., comp. Heb vi. 16-18.) In this lies the mystery of the union of human freedom with God's sovereignty, on which all rev. 7 adds to the former conception of God the necessary complement of the consciousness of a moral relation between Him and us, brought out in His covenant, which makes us His people, over whom He rules in right- ligion must turn. eousness, and" His sheep," whom He tends with loving care. In this faith lies the vitality of all true religion; on it alone can the first and great commandment be based. v. 11. See Num. xiv. 21-27. In Heb. iii. 7- iv. 10 the application is to that of which Canaan was the type- the rest or" Sabbath keeping" of heaven. Such application is in some sense implied in the devotional use of the Psalm itself; but it is, as usual, made explicit by the Christian revelation of immortality and heaven. PSALM XCVI. This Psalm is in the LXX. heading referred with great probability to the time of the restoration of the Temple after the Captivity. With some notable variations of detail, it is identical with 1 Chron. xvi. 23-33, where it is joined with portions of other Psalms( ev., cvi.,& c.) to represent a Psalm of praise, sung at the bringing up of the Ark by David, out of which perhaps these later Psalms may have grown. It bears many striking resemblances to the latter part of the book of Isaiah, both in substance and diction. It opens( a), in vv. 1-6, with a call to Israel to sing a new song to Jehovah, exalting him in the sight of all the heathen above the vanities of their idolatry; then( b), in vv. 7-10, it calls on the nations themselves to take up from Israel the worship of the Lord as the God of the whole earth; and at last( c), in vv. 11-13, bids the heavens and the earth themselves to join with humanity in the great hymn of praise. v. 1. A new song( comp. Ps. xxxiii. 3;| blessing of God's Name, from thankscxlix. 1). The words( not found in giving to adoration of His infinite 1 Chron. xvi. 23) are emphatic. They glory. refer to the" new song" of the restored exiles- the type of the new song( Rev. v. 9; xiv. 3; xv. 3) of the pilgrims arrived at the heavenly Canaan, which" all the earth" is to take up from them. It is( see vv. 2, 3) a song rising from gladness to 227 b v. 5. Idols. The original word ( like the word" idol" itself) signifies " vanity" or" nothingness"( comp. 1 Cor. viii. 4). The thought suggested is worked out in forcible detail in Ps. cxv. 4-8; cxxxv. 15-18; as also in Isa. xl. 18-20; xliv. 9-20; >> PSALM XCVI- cont. xlvi. 1-7. It is not so much the sin, as the gross folly, of idolatry which is denounced. The Lord that made the heavens. It is notable that in the Captivity the title of the" God of heaven is used with especial frequency of the Lord Jehovah( see 2 Chron. xxxvi. 23; Ezra v. 11, 12; vi. 9; vii. 12; Neh. i. 5; ii. 4; Dan. ii. 18, 19, 44). vv. 7-9 are repeated with some addition from Ps. xxix. 1, 2( where see notes); but their original application to the angels is here transferred to" the kindreds of the nations,' called upon now especially to acknowledge the Lord Jehovah. The captivity and dispersion of Israel were overruled to witness for God under the Babylonian and still more under the Persian empire, with a scope of power before unknown.| lv. 12,& c.). PSALM XCVII. This Psalm strikes much the same keynote as Ps. xcvi.- with perhaps something more of the sense of awe before the majesty of the Lord- and evidently belongs to the same era, the time of the overthrow of Babylon and restoration of Israel. It is full of reminiscences of earlier Psalm and prophecy, but these blended together with perfect naturalness and force. Hence the special appropriateness of this invitation in a Psalm belonging to the time of restoration from that Captivity. v. 10. The two- fold empire of God is glanced at- over nature," making the round world so fast that it cannot be moved"( comp. Ps. xciii. 2), and over humanity," judging the nations righteously.' vv. 11, 12 are probably suggested by the former clause of v. 10. All powers of nature the heaven, the earth, and the sea, the fruit of the field and trees of the wood- are called to join with humanity in the praise of God, not now as their Creator, but as soon to be manifested in the new creation at the great judgment of His righteousness( comp. Ps. xcviii. 8-10; Isa. xliv. 7, 8; xlix. 13; lii. 9; It contains( a), in vv. 1-6, the proclamation of the manifested royalty of the Lord in mingled glory and terror, as at Sinai of old;( b), in vv. 7-9, the humiliation of idolatry before Him, and the gladness of the people of God;( c), in vv. 10-12, an exhortation to true hearted purity, with a promise to it of light and joy. v. 1. The Lord is King. The same proclamation as in Ps. xciii. 1; xcix. 1; but here, in spite of the terrors of His majesty, calling not for the submission, but for the joy of the earth. and" the multitude of the isles" of heathendom( comp. Ps. lxxii. 10; Isa. xxiv. 15; xl. 15; xli. 5,& c.). Such glad recognition, especially under the strong sympathy of the Persian monotheism, the worship of the God of Israel seems at this time to have found in many lands. v. 2. The juxtaposition of the two clauses is striking. As at Sinai, which is clearly referred to," the clouds and darkness." of awful power are the accompaniments of His presence; but" the pillars of His throne"(" the habitation of His seat") are laid in His moral revelation of" righteousness and judgment"( comp. Ps. lxxxix. 15). 228 vv. 3-5 work out this idea more fully( comp. Ps. xviii. 7-14; lxviii. 2; Isa. lxiv.; Mic. i. 4; Hab. iii. 3-6). The same images recur again and again probably taken originally from the revelation on Mount Sinai. Yet" the Lord is not in the earthquake, or the whirlwind, or the fire;' it is( see v. 6) the glory of righteousness which is acknowledged by the homage of heaven and earth. v. 7. In this verse the indignation against idolatry and idolaters- characteristic of this whole group of Psalms- breaks out abruptly in a sudden flash. Worship Him all ye gods seems, accordingly, to be an imperious call to the gods of that idolatry to fall down before God, like Dagon before the Ark. The LXX. reads," Let all the angels of God worship Him," which is quoted in Heb. i. 6 in reference to the visible THE PSALMS. Day 19. pasture, and the sheep of his hand. 8 To- day if ye will hear his voice, harden not your hearts: as in the provocation, and as in the day of temptation in the wilderness; 9 When your fathers tempted me: proved me, and saw my works. 10 Forty years long was I grieved with this generation, and said: It is a people that do err in their PSALM 97. Dominus regnavit. hearts, for they have not known THE Lord is King, the earth my ways; may be glad thereof: yea, multitude of the isles may be glad thereof. 11 Unto whom I sware in my wrath that they should not enter into my rest. PSALM 96. Cantate Domino. 0 SING unto the Lord a new song sing unto the Lord, all the whole earth. Day 19. 12 Let the field be joyful, and all that is in it: then shall all the trees of the wood rejoice before the Lord. 13 For he cometh, for he cometh to judge the earth and with righteousness to judge the world, and the people with his truth. 2 Sing unto the Lord, and praise his Name: be telling of his salvatio to day. rom 3 Declare his honour unto the heathen and his wonders unto all people. 4 For the Lord is great, and cannot worthily be praised: he is more to be feared than all gods. 5 As for all the gods of the heathen, they are but idols: but it is the Lord that made the heavens. 6 Glory and worship are before him power and honour are in his sanctuary. 7 Ascribe unto the Lord, O ye kindreds of the people ascribe unto the Lord worship and power. 8 Ascribe unto the Lord the honour due unto his Name: bring presents, and come into his courts. 90 worship the Lord in the beauty of holiness: let the whole earth stand in awe of him. 10 Tell it out among the heathen that the Lord is King: and that it is he who hath made the round world so fast that it cannot be moved; and how that he shall judge the people righteously. 11 Let the heavens rejoice, and let the earth be glad: let the sea make a noise, and all that therein is. 2 Clouds and darkness are round about him: righteousness and judgment are the habitation of his seat. 3 There shall go a fire before him and burn up his enemies on every side. 4 His lightnings gave shine unto the world: the earth saw it, and was afraid. 5 The hills melted like wax at the presence of the Lord: at the presence of the Lord of the whole earth. 6 The heavens have declared his righteousness and all the people have seen his glory. 7 Confounded be all they that worship carved images, and that delight in vain gods: worship him, all ye gods. 8 Sion heard of it, and rejoiced: and the daughters of Judah were glad, because of thy judgments, O Lord. 9 For thou, Lord, art higher than all that are in the earth: thou art exalted far above all gods. 10 0 ye that love the Lord, see that ye hate the thing which is evil the Lord preserveth the souls of his saints; he shall deliver them from the hand of the ungodly. 11 There is sprung up a light for the righteous: and joyful gladness for such as are true- hearted. 12 Rejoice in the Lord, ye righteous and give thanks for a remembrance of his holiness. 228 PSALM XCVII- cont. tration of all efforts against them. manifestation of God on earth in the| toration of the exiles, and the frusLord Jesus Christ, and with a view to emphasize His exaltation in nature above all angels( probably in rebuke of the angel worship referred to in Col. ii. 18). This use( as so often in quotations from the Old Testament in the New) goes beyond the original sense, but accords with it. For the whole idea of the Psalm is the manifestation of God on earth, and the humbling before Him, not of man only, but of all created being and of all that receive the worship due to Him alone. v. 8. Thy judgments, O Lord. The reference appears to be to some special and recent manifestation of God's judgment- as in the long- foretold vengeance on Babylon, the res" true vv. 10-12 give the same warning, which is conveyed, for example, in Ps. xv. 1-5; xxiv. 3-5; xl. 8-13; Isa. i. 16-18, and which was by solemn experience engraved on the hearts of the restored exiles- that they only are the true Israel who " hate the evil," and are hearted" before God. For them alone light is sprung up( properly " sown," or shed abroad on the earth); for them alone there is joy in the Lord. By the well- known spiritual law, these graces are, in the germ of faith, the condition of entering into the covenant; in the full growth, perfected by love, the effect of entrance and continuance therein. PSALM XCVIII. This Psalm is little more than a variation of Psalm xevi.- in substance all but identical, even in form frequently coincident. The only differences are that in this Psalm there is greater vividness of description, both of the manifestation of God's judgment and deliverance of Israel before the nations, and of the outburst of praise from the heathen to God; and that there is no denunciation of the vanity of idolatry, and the falsity of the gods of heathendom. The same three parts are clearly traceable in it:( a), in vv. 1-4, the call to Israel;( b), in vv. 5-7, to all heathendom;( c), in vv. 8-10, to all nature, to praise the Lord. It is used in our Evening Service as an alternative Canticle to the Magnificat- evidently on the ground that the grand picture of the universal kingdom of God is realized in the kingdom, present and future, of the Lord Jesus Christ. PSALM XCIX. This Psalm opens with the same characteristic words as Ps. xciii., xcvii., " the Lord is King." But in the general proclamation of the Divine kingdom it brings out more distinctly than the other Psalms the essential characteristic of a higher spirituality; the pervading idea is not of the might, but of the holiness of God, and in secondary degree of those who are His; and there is consequently a more constant reference to His manifestation of Himself in the Sanctuary and in the Covenant. The Psalm thus forms a noble climax of the grand series, xci.- xcix. Its three divisions are clearly marked by the burden," He is holy"( like the" Holy, Holy, Holy" of the angelic song). In the first( a), in vv. 1-3, it is the glory of the Lord which is dwelt upon; in the second( 6), in vv. 4, 5, it is His righteousness in judgment; in the third( c), in vv. 6-9, it is His revelation of Himself in mercy and graciousness to His saints. 228 a PSALM XCIX- cont. He sitteth on the cherubim; the earth is moved." v. 1 should be rendered( nearly as| Aaron- named, as usual, together in A.V.)( comp. Ps. lxxvii. 20), as associated " The Lord is King; the peoples in one work- are especially described tremble: as" priests," in accordance with the whole tone of the Psalm, which is pervaded by reference to the Sanctuary. For Moses was indeed the " mediator" with true priest as a God( Gal. iii. 19), and was accordingly the dedicator of the ministerial priesthood of Aaron and his sons ( Ex. xxix. 1-37). Samuel, though himself prophet and priest, is looked upon in obvious reference to the great day of Mizpeh( 1 Sam. vii. 8 -10), as an example of the power of prayer- a prayer of intercession for the people. The idea is throughout of a free access to God, after sacrifice offered and through prayer. Our version misunderstands the idea of the verse, which is not rebellion crushed, but submission of awe gladly given. v. 3 is properly" Let them give thanks to Thy great and terrible Name. He is holy." The last clause is the burden of the Psalm, perhaps a response from the congregation. After the manifestation in power and glory comes the higher element of holiness- the essential nature of God in Himself, as " the high and holy One which inhabiteth eternity." v. 4. There is some verbal difficulty of rendering here; but the general sense is rightly given in our version. The emphasis is on the righteousness of God as" the God of Jacob"( Ps. xx. 1; xlvi. 7, 11,& c.,& c.), the God of the covenant of Israel. For this is He to be exalted before the world, till all nations shall bow before His " footstool ( comp. Ps. cxxxii. 7)before( that is) the very base of His altar, where He is manifested in mercy. Again follows the burden, " He is holy." vv. 6-8 bring out the close relation of God to His saints. Whether in vv. 6, 7, the verb should be in the present or the past, it is clear that Moses and Aaron and Samuel are typical representatives of the saints in communion with God. Moses and v. 7. He spake,& c.- to Moses and Aaron literally, to Samuel metaphorically. The cloudy pillar( comp. Ps. lxxviii. 15) was the emblem of God's miraculous guidance as it is given us on earth, half dark in mystery, half light in revelation. For they kept,& c. The word" for" is a mistaken insertion. The obedience spoken of is not the cause, but the effect, of God's revelation of Himself. v. 8. Their own inventions should be simply" their doings." God is set forth, exactly as in Ex. xxxiv. 5, 7, as" the Lord God, merciful and gracious.... keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty." His will is mercy; yet He must punish sin ( comp. John xii. 47, 48)." The wages of sin is death, but the gift of God is eternal life." PSALM C. This Psalm- emphatically called" A Psalm of Praise"-is a concluding doxology to the splendid group of Thanksgiving Psalms( xci.- xcix.). It is pure thanksgiving and praise, unclouded by any touch of fear or doubt. It is thought to have been a Psalm, perhaps a processional Psalm, for times of special thanksgiving. But in its breadth and simplicity it is fit for all occasions of access of the redeemed to God, and naturally it has become ( both in its original form and its metrical rendering) the regular hymn of unmixed thanksgiving in the Church of Christ. It is( a), in vv. 1, 2, an invitation to joy, because we know that we are God's people; and( b), in vv. 3, 4, an invitation to praise God, because He is goodness and love. 228 b PSALM C- cont. v. 1. O be joyful,& c., is properly, " make a joyful noise"( as in Ps. 1xxxi. 1). v.2. And not we ourselves. The best rendering is( as in the margin of A.V.) and we are His." The idea of the verse is a repetition of Ps. xev. 7; but it is singularly notable that, by implication, it is extended to" all lands." Hence, perhaps, the note in the Syriac version," a Psalm for( on) the conversion of the heathen to the true faith.' In the sense of alienation from God is the source of fear; in the sense that He is ours and we are His, is the secret of joy ( comp. Rom. xiv. 17; Phil. iv. 4). v. 3. Thanksgiving and praise are the higher elements of worship, and so the essence of the worship of heaven; confession and prayer belong to the imperfection of earth, and are here for the time put out of question. v. 4. For the Lord is gracious,& c. These words, as we read in 2 Chr. v. 13, formed the chorus of thanksgiving at the consecration of the Temple. Naturally they recur as the keynote of many of the later Psalms of the restoration of the Temple worship( comp. Ps. cvi. 1; cvii. 1; exviii. 1,& c.). They dwell, moreover, not only on the goodness of God, but on the continual recurrence of His mercy in all generations. Its forms of manifestation continually change, but itself never. PSALM CI. This Psalm- the celebrated vow of a king seeking earnestly for righteousness, but seeking it in the fear and love of God- is ascribed to David; and though it occurs in the midst of far later Psalms, it is in all probability from his hand. In this later collection it is embedded as a fragment of antiquity. By himself it may not have been intended for public use; probably it was canonized by the reverence of succeeding generations, perhaps as the pattern for the restored government of Israel after the Captivity. Hence its comparatively prosaic and meditative form, breathing( as has been noted) much of the spirit of the Book of Proverbs. If it be a Psalm of David, it must be referred to an early period in his royalty- probably( see v. 3) at the time when he desired, yet feared, to bring up the Ark( 2 Sam. vi. 9)-possibly, but less probably, when, having brought up the Ark, he felt deeply the requisite qualifications for" ascending to the hill of the Lord"( comp. Ps. xv.). The vow is two- fold:( a), in vv. 1-4, of seeking righteousness for himself; ( b), in vv. 5-11, of punishing sin and fostering righteousness in others. v. 1." To sing of mercy and judg-| Certainly the most natural reference ment"-the union of righteousness would be to the prospect, not yet and love- is the resolution of every realized, of the coming of the Ark true and noble man; to" sing of to Mount Zion. them unto the Lord," finding in His nature their original, and in His grace the power to imitate Him in them, is the distinguishing mark of the godly life. 229 In my house. In his own private and domestic life he would make the needful beginning before he begins the greater, yet hardly more arduous, work of righteous kingship. v. 2. O let me have,& c. This verse v. 4. Wicked thing is properly( as is properly not a prayer, but a resolu- in Ps. xli. 8)" a thing of Belial ,,"" tion," I will give heed to a perfect or" lawlessness." Unfaithfulness is way." " turning aside,' or transgression. What David, therefore, disclaims is the reckless self- will, acknowledging no law of right, which is the temptation of despotic royalty, and was hereafter the secret of his own great v. 3. When wilt Thou come unto me? The cry comes out as an interjection between the two resolutions of v. 2 and of the latter clause of this verse, just as the deepest feeling of the heart at any time is wont to emerge. I sin. Day 19. DAY 19. THE PSALMS. Evening Prayer. PSALM 98. Cantate Domino. SING unto the Lord a new song for he hath done marvellous things. 0 2 With his own right hand, and with his holy arm: hath he gotten himself the victory. 3 The Lord declared his salvation his righteousness hath he openly shewed in the sight of the heathen. 4 He hath remembered his mercy and truth toward the house of Israel and all the ends of the world have seen the salvation of our God. 5 Shew yourselves joyful unto the Lord, all ye lands sing, rejoice, and give thanks. 6 Praise the Lord upon the harp sing to the harp with a psalm of thanksgiving. 7 With trumpets also, and shawms: Oshew yourselves joyful before the Lord the King. 8 Let the sea make a noise, and all that therein is the round world, and they that dwell therein. 9 Let the floods clap their hands, and let the hills be joyful together before the Lord for he is come to judge the earth. 10 With righteousness shall he judge the world and the people with equity. PSALM 99. Dominus regnavit. THE Lord is King, be the peo. ple never so impatient he sitteth between the cherubims, be the earth never so unquiet. 2 The Lord is great in Sion: and high above all people. 3 They shall give thanks unto thy Name which is great, wonderful, and holy. 4 The King's power loveth judgment; thou hast prepared equity: thou hast executed judgment and righteousness in Jacob. 50 magnify the Lord our God: and fall down before his footstool, for he is holy. 6 Moses and Aaron among his priests, and Samuel among such as call upon his Name: these called upon the Lord, and he heard them. Day 19. 7 He spake unto them out of the cloudy pillar: for they kept his testimonies, and the law that he gave them. 8 Thou heardest them, O Lord our God: thou forgavest them, O God, and punishedst their own inventions. 90 magnify the Lord our God, and worship him upon his holy hill: for the Lord our God is holy. PSALM 100. Jubilate Deo. 0 BE joyful in the Lord, all ye lands: serve the Lord with gladness, and come before his presence with a song. 2 Be ye sure that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the sheep of his pasture. 30 go your way into his gates with thanksgiving, and into his courts with praise be thankful unto him, and speak good of his Name. 4 For the Lord is gracious, his mercy is everlasting and his truth endureth from generation to gene: ration. PSALM 101. Misericordiam et judicium. MY song shall be of mercy and will I sing. 20 let me have understanding: in the way of godliness. 3 When wilt thou come unto me: I will walk in my house with a perfect heart. 4 I will take no wicked thing in hand; I hate the sins of unfaithfulness: there shall no such cleave 229 unto me. 5 A froward heart shall depart from me: I will not know a wicked person. 6 Whoso privily slandereth his neighbour: him will I destroy. PSALM CI- cont. Cleave unto me. The expression is vv. 8, 9 turn to more positive action remarkable. Temptations and sins- the vigilant support of those who of frailty there might be, but they should not cleave to him and become a part of his nature. have the temper of faithfulness and the instinct of perfection," walking in a perfect way"(" leading a godly life"). The phrase" my eyes shall be on them," is used more often of God( Ps. xxxiv. 15; 1xvi. 6); here of the king as His vicegerent. vv. 5-7 pass from the resolution of the man to the vow of the king, who has the dread responsibility of power. The evils which he resolves to put down are the two, of which we find special mention in other undoubted Psalms of David- the" froward heart" of guile( opposed in Prov. xi. 20 to" the upright"), especially venting itself in malignant slander, and the" proud look and high stomach"( literally," puffed up heart") of arrogance. PSALM CII. This Psalm is strikingly noted in the heading as" the Psalm of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord." It is a Psalm of intense pathos; but its sorrow has in it no touch of doubt or repining, and it is accordingly a sorrow cheered by hope and solemnized by rest on the eternal goodness of God. It has naturally been used in the Church on ASH WEDNESDAY as one of the Penitential Psalms, for no Psalm brings out more clearly the" godly sorrow which worketh repentance unto salvation," as distinct from" the sorrow of the world, which worketh death." v. 11. Soon, literally," every morning," indicating energetic and systematic work. The city of the Lord. In this phrase the characteristic motive of the Psalm comes out. It is because his capital is" the city of the Lord," and he himself the anointed of the Lord, that he will not tolerate in it the existence of evil. From vv. 13, 14 it seems clearly to belong to the close of the Captivity, when the appointed hour of restoration, after the seventy years of prophecy, was known to be at hand( comp. Jer. xxv. 11; xxix. 10; Dan. ix. 2). The Psalmist( a), in vv. 1-11, pours out his own personal complaint of sorrow, sickness, decay, under the chastening hand of God;( b) on this, his dark hour, there rises( vv. 12-22) a gleam of comfort in the sure and certain hope of the approaching deliverance of the captives; he forgets his own suffering in prospect of the renewed glory of Jerusalem; only( c), in vv. 23-28, he prays that he may be spared to see that happy consummation, in virtue of the unchanging promise to His servants of the unchanging God. Like most of the Psalms of this period, the Psalm is full of the thoughts and the words of earlier Psalms; but these are the free expression of the living reality of personal experience. Thus, for example, in vv. 1, 2, we trace reminiscences of Ps. lv. 1, 2: xxvii. 8; lxix. 17, 18; lxx. 1; 1xxxviii. 1, 2; and similar reminiscences may be perceived throughout. vv. 3-5 evidently describe the condition of one almost exhausted by combination of bodily sickness and mental suffering, each reacting on the other- his days passing into smoke, his bones( comp. Ps. vi. 2; xxxi. 10; Job xxx. 30) burnt with fever, his heart faint, as though smitten by the sun, his whole frame pining away under the pressure of suffering. 250 vv. 6, 7. The images of solitary mourning are distinct from each other, rising to a climax- the pelican of the marshy wilderness, the owl of the desolate ruins"(" desert"), the sparrow, bereft of its mate, mourning on the housetop, alone though in a crowd. vv. 8-10 describe the Psalmist's condition of suffering as aggravated, first, by the hatred and scorn of THE PSALMS. Day zv. 7 Whoso hath also a proud look and high stomach: I will not suffer him. 8 Mine eyes look upon such as are faithful in the land that they may dwell with me. 9 Whoso leadeth a godly life: he shall be my servant. DAY 20. Morning PSALM 102. Domine, exaudi. Het my crying come unto EAR my prayer, O Lord: and thee. 2 Hide not thy face from me in the time of my trouble: incline thine ear unto me when I call; O hear me, and that right soon. 3 For my days are consumed away like smoke and my bones are burnt up as it were a firebrand. Prayer. 1 14 And why? thy servants think upon her stones and it pitieth them to see her in the dust. 15 The heathen shall fear thy Name, O Lord and all the kings of the earth thy Majesty; 16 When the Lord shall build up Sion: and when his glory shall appear; 17 When he turneth him unto the prayer of the poor destitute: and despiseth not their desire. 4 My heart is smitten down, and withered like grass: so that I forget to eat my bread. 5 For the voice of my groaning: my bones will scarce cleave to my flesh. 6 I am become like a pelican in the wilderness and like an owl that is in the desert. 7 I have watched, and am even as it were a sparrow: that sitteth alone upon the house- top. 8 Mine enemies revile me all the day long and they that are mad upon me are sworn together against me. 9 For I have eaten ashes as it were bread and mingled my drink with weeping; 10 And that because of thine indignation and wrath for thou hast taken me up, and cast me down. 11 My days are gone like a shadow: and I am withered like grass. 12 But, thou, O Lord, shalt endure for ever and thy remembrance throughout all geneDay 20. 10 There shall no deceitful person dwell in my house: he that telleth lies shall not tarry in my sight. 11 I shall soon destroy all the ungodly that are in the land: that I may root out all wicked doers from the city of the Lord. rations. 13 Thou shalt arise, and have mercy upon Sion for it is time that thou have mercy upon her, yea, the time is come. 18 This shall be written for those that come after and the people which shall be born shall praise the Lord. 19 For he hath looked down from his sanctuary: out of the heaven did the Lord behold the earth; 20 That he might hear the mournings of such as are in captivity and deliver the children appointed unto death; 21 That they may declare the Name of the Lord in Sion: and his worship at Jerusalem; 22 When the people are gathered together and the kingdoms also, to serve the Lord. 23 He brought down my strength in my journey: and shortened my days. 24 But I said, O my God, take me not away in the midst of mine age as for thy years, they endure throughout all generations. 25 Thou, Lord, in the beginning hast laid the foundation of the earth and the heavens are the work of thy hands. 26 They shall perish, but thou shalt endure they all shall wax old as doth a garmient; 27 And as a vesture shalt thou change them, and they shall be 230 PSALM CII- cont. 99 men, who" make his name a curse ( for so the last clause of v. 8 should be rendered; comp. Isa. 1xv. 15; Jer. xxix. 22); next, by the sense of the well- deserved indignation and wrath of God, lifting him up on high in order to cast him away( comp. Dan. ix. 4-14; Lam. iii. 39-50). v. 9. Ashes as it ere bread( comp. Lam. iii. 16). It is a strengthened form of a not unfrequent phrase, the " bread of affliction"( comp. Ps. xlii. 3; lxxx. 5). The ashes, scattered on the head, are the emblem of mourning; to make these his bread is significant of sorrow beyond all ordinary sorrow( Lam. i. 12). vv. 12, 13 dwell first on the unchangeableness of the Eternal God, and then on that which alone makes the unchangeableness of His will a ground of comfort- His gracious promise of deliverance of Zion at His own appointed time. v. 14. It pitieth them,& c. The original is even more striking," They love( or pity) her very dust"-with that intense love which still hallows the" wailing place" of the walls of Jerusalem. vv. 15-22 plead for the manifestation of the Divine glory by the restoration, against all probability or precedent, of the people of God, both for the grateful remembrance of succeeding generations of Israel, and for the homage of all the ends of the earth. The stress laid upon the lowliness, the poverty, the destitution ( literally the" nakedness") of the people, is characteristic of the era of the Captivity. Nor is the shall be written less characteristic( comp. the oral tradition of Ps. lxxviii. 5-8); for then it was that the written word of Holy Scripture came into a prominence and reverence before unknown. The plea in regard to the heathen had also its historical fulfilment; for the age of the restoration was the beginning of that pervading influence of Judaism, which was a preparation for the universal kingdom of the Lord. v. 20. The children,& c., literally, those " the children of death doomed to die. >> - vv. 23, 24 mark an abrupt transition of thought. The Psalmist feels as if at the point of death. He prays to be spared to see the deliverance; then he will sing his Nunc Dimittis. vv. 25-28. In these verses there is a close though subtle connection of thought with the preceding. The feeling of his own weakness and decay suggests the changeableness of all earthly things- even the great frame of nature, which is the vesture of God's majesty; from this follows naturally the contrast of the unchangeableness of the Creator Himself and of His word of promise. That promise keeps His people safe from the national decay and destruction which are the law of humanity; may it not keep from premature individual death the servant who trusts in Him? These verses are quoted in Heb. i. 10-12 as descriptive of the eternity of the true Son of God- the manifestation of Godhead upon earth. It does not follow from this that the Psalm is consciously and directly Messianic. But in all the Psalms and Prophecies of that period, the expectation of the new manifestation of the Lord Jehovah, recognises that manifestation very clearly as embodied in the kingdom of the Messiah. PSALM CIII. This exquisitely beautiful Psalm stands out in glorious contrast with the pensive sorrow of Ps. cii. It seems like a burst of thanksgiving over the passing away of the dark hour there described, and the grant of the twofold prayer for individual and national salvation there uttered. No Psalm, not even Ps. xxiii. or Ps. xci., is so deep in its sense of God's undoubted and unclouded goodness; none widens out so strikingly from His personal mercies to His universal graciousness to all mankind. In the heading it is ascribed to David, and by the Syriac version to the time of his old age. The ascription, especially as being in this book markedly exceptional, is not to be altogether neglected. But against it are the existence of certain 230 a PSALM CIII- cont. Aramaisms of diction, the apparent connection of thought with Ps. cii., and perhaps the sustained and pensive beauty of style, lacking the incisiveness and force of most of the Davidic Psalms. It opens( a), in vv. 1-5, with a call to his soul to thanksgiving over the tender individual mercy of God; then( b), in vv. 6-13, he goes on to dwell on God's graciousness and mercy to His people, even in their sin; in this ( c) he sees( vv. 14-18) an example of the tenderness of the Eternal, and the unchangeableness of His promises to men, who are but dust; and accordingly he ends( d), in vv. 19-22, with a call to all the creatures of God to bless His Name. v. 1. All that is within me- that is, as in the first and great commandment," all the heart" of emotion, " all the mind" of thought," all the strength" of practical resolution ( Matt. xxii. 37; Deut. vi. 5). From all, perhaps in different degrees, must come the tribute of love and praise to God. vv. 3-5. The blessings commemorated- forgiveness of sin, healing of sickness, salvation from death, and renewal of blessing, satisfaction, strength- stand in singularly striking contrast with the sad experiences of Ps. cii.- the sense of sin( v. 10), the burden of pain and disease( vv. 3, 4), the approach of death( v. 11), the desolation( vv. 6, 7), distaste for all natural desire( vv. 4, 9), exhaustion( v. 3). It is hard to think that the contrast is accidental. v. 5. Lusty as an eagle- probably the right rendering. The A.V. has " thy youth is renewed as an eagle's," evidently alluding to the legend of the renewal of youth by the old eagle, as by the phoenix of the Egyptian fable. But it is simpler to take the eagle simply as the type of strength and swiftness( cp. 2 Sam. i. 23; Isa. xl. 31; Prov. xxx. 19; Job xxxix. 27,& c.). vv. 6-12. The sudden transition from individual to national mercies is another point of similarity to Ps. cii. The stress laid on His deliverance of the oppressed with wrong ( v. 6), on His chastisement and forgiveness of sin( vv. 9, 10), the verbal likeness of vv. 9, 10 to Isa. lvii. 16; Ezra ix. 13; Dan. ix. 9, 10, perhaps the exclusive reference to the great Lawgiver- all point to the same era of the deliverance, approaching or present, from the Captivity. v. 10. Comp. Ezra ix. 13; Dan. ix. 9, 10. v. 7. His ways unto Moses. See the great vision of Ex. xxxiv. 6-10, to which v. 8 seems especially to refer. 230 b vv. 11, 12. The comparison is unique in the perfection with which the image is worked out. The idea of v. 11 is, however, illustrated by Ps. xxxvi. 5; lvii. 11; Isa. lv. 8, 9; and that of v. 12 by Isa. xxxviii. 17; Mic. vii. 19. .v. 13. To the sense of God's Fatherhood and man's sonship- the essence of all true religion- is here added the conception of fatherly forgiveness and mercy to His children, even in sin( comp. Ps. lxxviii. 27-34), which is the needful Gospel to a fallen world, especially revealed in the Lord Jesus Christ( Luke xv. 11 -32). vv. 14-18 have again a marked likeness to Ps. cii. 11, 12, 24-28. v. 14. Comp. Ps. lxxviii. 40; Job vii. 7; x. 8. Man in his finiteness and weakness( though not in his wilful sin) is as God made him. God cannot require of him what is beyond his strength; He must deal tenderly with the frail creature of His hand. vv. 15, 16. Comp. Ps. xc. 5, 6; Job xiv. 2; Isa. xl. 6, and the quotations from the passages in 1 Pet. i. 24; James i. 10. The" wind" is clearly the hot wind from the desert, before which all that is green withers up. To- day the grass is, and to- morrow is cast into the oven.' 66 vv. 19-22, opening with the acthe knowledgment of Lord enthroned in heaven, are in brief a Benedicite( comp. Ps. cxlviii.); calling, first, on the angels, exulting in superhuman strength, and doing His will freely, because hearing His word with direct knowledge; next, on His " hosts," that is, on all His rational creatures- perhaps all His living creatures- His ministers or servants consciously or unconsciously" doing His pleasure;" lastly, on all His works of inanimate nature, which are simply instruments under" His dominion." PSALM CIII- cont. PSALM CIV. This magnificent" Psalm of Creation" is apparently connected with Ps. ciii., not only by the identity of its beginning and end," Praise thou the Lord, O my soul," but also by its close relation to the Benedicite, with which Ps. ciii. closes. It is, indeed, a grand expansion of the conception of all orders of creation as" the works of the Lord," and of their silent praise of Him through manifestation of His glory. Like the Book of Job ( cc. xxxviii., xxxix.), the Psalm follows as a commentary the record of Gen. i., colouring with all the richness of wonder and adoration the sublime simplicity of that record, and bringing out, in all the vividness of poetical insight, its three- fold lesson- of the origin of all being in the Creative Will, of the continual sustentation of the world in all its developments by God's Providence, and of the essential supremacy of man as made in His image. It first surveys( a) in succession the creation of light( v. 2), of the cloudland of the firmament( vv. 3, 4), of the earth and sea( vv. 5-9), of the rivers watering the earth( vv. 10-13), of the vegetation which clothes it( vv. 14-16), of the animals which inhabit it( vv. 17-22), and of man as the lord of all ( v. 23); then( b) it contrasts, in vv. 24-32( much as in Psalms cii., ciii.), the transitoriness and dependence of the creatures with the changeless majesty of the Creator; and ends( c), in vv. 33-35, with an enthusiastic adhesion of loyalty to the One Eternal God, and the cry," Praise the Lord, O my soul." In this conclusion lies the secret of the sublime calmness of tone which pervades the whole. Face to face with the vastness of Creation, the Psalmist feels continual wonder, but no terror, because his soul rests on Him, who is greater than His works. With the cognate Psalm cxlv. this Psalm is used at the Evensong of WHIT SUNDAY, evidently with reference to the Creator Spiritus," the Spirit of God moving on the face of the waters." v. 1. Thou art become. It should be, " Thou art." God is what He is, from all eternity. v. 2. The physical light, the first created thing, the first form of motion, and the first condition of life and beauty to all subsequent creation, is the" vesture" of Him who spiritually is Himself Light( 1 John i. 5; 1 Tim. vi. 16), and who, as God incarnate, shews Himself to man's spiritual nature as" the Light of the world," and" the Light which is the life of men( John viii. 12; i. 4, & c.). "" 231 v. 22. With a peculiar beauty, from this wide sweep of conception, the Psalm returns to the direct personality of its beginning. Whatever other beings may do," praise thou the Lord, Ö my soul.' vv. 2, 3 evidently refer to the firmament. Now it is spread out as" the curtain" of God's pavilion( comp. Ps. xviii. 11); now it is that on which He" lays the beams( the floor) of His upper chambers"( Amos ix. 6). " The waters" are the waters above the firmament, the clouds which are " God's chariot"( Isa. xix. 1), moving on the wings of the wind ( comp. Ps. xviii. 10). v. 4. This verse may be rendered in two ways. It may be" He maketh his messengers winds; His ministers the flaming fire." Or" He maketh the winds His messengers, The flaming fire( the lightnings) His servants." ( Comp. Job xxxviii. 35). In the former case there is reference to the angels as the ministers of God in the physical sphere, and this is the sense given to the passage, as quoted THE PSALMS. Day 20. changed: but thou art the same, and thy years shall not fail. 28 The children of thy servants shall continue and their seed shall stand fast in thy sight. PSALM 103. Benedic, anima mea. PRAISE the Lord, O my soul: and me praise his holy Name. 2 Praise the Lord, O my soul: and forget not all his benefits; 3 Who forgiveth all thy sin: and healeth all thine infirmities; 4 Who saveth thy life from destruction and crowneth thee with mercy and loving- kindness; 5 Who satisfieth thy mouth with good things making thee young and lusty as an eagle. 6 The Lord executeth righteousness and judgment for all them that are oppressed with wrong. 7 H shewed his ways unto Moses his works unto the children of Israel. 8 The Lord is full of compassion and mercy: long- suffering, and of great goodness. 9 He will not alway be chiding: neither keepeth he his anger for ever. 10 He hath not dealt with us after our sins: nor rewarded us according to our wickednesses. Day 20. 12 Look how wide also the east is from the west: so far hath he set our sins from us. 13- Yea, like as a father pitieth his own children: even so is the Lord merciful unto them that fear him. 14 For he knoweth whereof we are made: he remembereth that we are but dust. 11 For look how high the heaven is in comparison of the earth: so great is his mercy also toward them that fear him. DAY 20. PSALM 104. Benedic, anima mea. PRAISE the Lord, O my soul: O Lord my God, thou art become exceeding glorious; thou art clothed with majesty and honour. 2 Thou deckest thyself with light as it were with a garment: and spreadest out the heavens like a curtain. 15 The days of man are but as grass for he flourisheth as a flower of the field. 3 Who layeth the beams of his chambers in the waters and 16 For as soon as the wind goeth over it, it is gone and the place thereof shall know it no more. 17 But the merciful goodness of the Lord endureth for ever and ever upon them that fear him: and his righteousness upon children's children; 18 Even upon such as keep his covenant and think upon his commandments to do them. 19 The Lord hath prepared his seat in heaven and his kingdom ruleth over all. 20 O praise the Lord, ye angels of his, ye that excel in strength: ye that fulfil his commandment, and hearken unto the voice of his words. Evening Prayer. 21 O praise the Lord, all ye his hosts: ye servants of his that do his pleasure. 220 speak good of the Lord, all ye works of his, in all places of his dominion: praise thou the Lord, O my soul. maketh the clouds his chariot, and walketh upon the wings of the wind. 4 He maketh his angels spirits: and his ministers a flaming fire. 5 He laid the foundations of the earth that it never should move at any time. 6 Thou coveredst it with the deep like as with a garment: the waters stand in the hills. 7 At thy rebuke they flee: at the voice of thy thunder they are afraid. 221 PSALM from the LXX., in Heb. i. 7. In the latter case there need be no such reference. On the whole, though in modern poetry the latter would be simpler, the former is more accordant with the genius of the Old Testament. vv. 6-9 describe with scientific truth the separation of the earth and sea- the solid earth surrounded by the sphere of water, then the emergence of the land and the limitation of the water by appointed bounds( contrast Job xxxviii. 8, and the common phrase," the water under the earth"). Some slight mistranslations obscure the sense. It should beCIV- cont. v. 16. Are full of sap. The words " of sap" are an erroneous insertion. It should be," are satisfied," drinking in the water to the full. " Thou coveredst it with the deep as with a garment; The waters stood( then) above the mountains. At Thy rebuke they fled; At the voice of Thy thunder they hasted away. They climb up the hills, they rush down the valleys To the place which Thou hast appointed for them." Many render parenthetically the last line but one" The mountains rise, the valleys sink Unto the place,"& c. But the other rendering gives a far more vivid and picturesque sense. v. 9. Comp. Job xxvi. 10; xxxviii. 10, 11; Jer. v. 22; Ps. xciii. 4, 5. vv. 10-17 interpose, in the record of the third day's Creation, the beautiful picture( there only implied) of the calling forth of the rivers and springs, to satisfy the thirst of the beasts of the field and the wild asses of the desert, and to cause all the wealth of vegetation to come forth -the trees, springing up along the watercourses, as the covert of the birds; the grass on the hills to clothe the earth, and its produce to sustain man and beast. The peculiar vividness and exuberance of the picture belong to the experience of eastern climate and life. v. 15. Oil to make,& c.- that is, to make his face to shine( comp. Judg. ix. 13; Ps. xlv. 8). Corn, wine, and oil are the three great products of the soil, and the oil was used at feasts to anoint the head( comp. Ps. xcii. 9). 232 The trees of the Lord. The cedars of Lebanon- once covering the mountains, now shrunk to a small remnant- were the special admiration in the comparatively treeless land of Palestine, and are always made types of strength, luxuriance, and beauty. As such they are regarded beyond all others as the" trees of the Lord," planted by His hand alone, without cultivation of man( comp. Ps. xxix. 5; 1xxx. 10; cxlviii. 9; Isa. xxxvii. 24; Amos ii. 9,& c.). v. 17. The fir tree, always mentioned with the cedar as growing on Lebanon( see 1 Kings v. 8, 10; ix. 11; Cant. i. 17,& c.), is properly " the cypress." "" v. 18, breaking in upon the description of the trees and other vegetation, is suggested evidently by v. 17. The same God who gives the green trees to the birds finds for the wild goats and conies their rocky homes. The verse forms a transition to vv. 21, 22. v. 19. Comp. Gen. i. 14. The sun and moon are regarded simply in their relation to the inhabitants of The moon in ancient the earth. times determined all seasons, both of months and years( comp. Ps. lxxxix. 36); the sun," knowing the time of his going down," only the days and nights. But in this Psalm the idea is beautifully interwoven with the description of the animal creation. For it, as well as for man ,, the seasons are framed. vv. 20-23. Of the animals only the wild creatures, independent sharers of the world with man, are named. All creatures depend alike on God. But for the beasts the wilderness, for man the fruitful plain and valley; for them the darkness of night, for him the brightness of the working day. v. 24. It is notable that, in referring to man, the Psalm breaks off from any natural mention of his superior glory( such as we find in Ps. viii. 6), to pour out his wondering adoration to God for the variety, the underlying wisdom, and the exuberant wealth of Creation. THE PSALMS. Day 20. 8 They go up as high as the hills, and down to the valleys beneath: even unto the place which thou hast appointed for them. 9 Thou hast set them their bounds which they shall not pass: neither turn again to cover the earth. 10 He sendeth the springs into the rivers which run among the hills. 11 All beasts of the field drink thereof: and the wild asses quench their thirst. 12 Beside them shall the fowls of the air have their habitation: and sing among the branches. 13 He watereth the hills from above the earth is filled with the fruit of thy works. 14 He bringeth forth grass for the cattle and green herb for the service of men; 15 That he may bring food out of the earth, and wine that maketh glad the heart of man and oil to make him a cheerful countenance, and bread to strengthen man's heart. 16 The trees of the Lord also are full of sap: even the cedars of Libanus which he hath planted; 17 Wherein the birds make their nests: and the fir- trees are a dwelling for the stork. Day 20. and lay 23 Man goeth forth to his work, and to his labour: until the evening. 18 The high hills are a refuge for the wild goats and so are the stony rocks for the conies. 19 He appointed the moon for certain seasons and the sun knoweth his going down. 20 Thou makest darkness that it may be night wherein all the beasts of the forest do move. 21 The lions roaring after their prey: do seek their meat from God. 22 The sun ariseth, and they DAY 21. Morning get them away together them down in their dens. 24 O Lord, how manifold are thy works: in wisdom hast thou made them all; the earth is full of thy riches. 25 So is the great and wide sea also wherein are things creeping innumerable, both small and great beasts. 26 There go the ships, and there is that Leviathan whom thou hast made to take his pastime therein. 27 These wait all upon thee: that thou mayest give them meat in due season. PSALM 105. Confitemini Domino. 0 GIVE thanks unto the Lord, and call upon his Name: tell the people what things he hath done. 28 When thou givest it them they gather it and when thou openest thy hand they are filled with good. 29 When thou hidest thy face they are troubled when thou takest away their breath they die, and are turned again to their dust. 30 When thou lettest thy breath go forth they shall be made and thou shalt renew the face of the earth. 31 The glorious Majesty of the Lord shall endure for ever: the Lord shall rejoice in his works. 32 The earth shall tremble at the look of him: if he do but touch the hills, they shall smoke. 33 I will sing unto the Lord as long as I live: I will praise my God while I have my being. 34 And so shall my words please him: my joy shall be in the Lord. 35 As for sinners, they shall be consumed out of the earth, and the ungodly shall come to an end praise thou the Lord, O my soul, praise the Lord. Prayer. 20 let your songs be of him, and praise him: and let your talking be of all his wondrous works. 3 Rejoice in his holy Name: let the heart of them rejoice that seek the Lord. 232 PSALM CIV- cont. vv. 25, 26. These verses- properly, " Yonder sea so great and wide,"& c. -seem as it were an afterthought. To the Israelite the thought of the sea was associated mainly with mystery, desolation, danger; of delight in it there is no trace in Hebrew vv. 31-35. From this grand but oppressive conception of perpetual change, decay, reviva the Psalmist takes refuge not simply in the eternal majesty of God, which in itself, and even in its physical manifestation ( see v. 32), would be merely awful; but in the sense of His moral relation to man, as our God," who takes pleasure in our words of adoration, and in whom therefore we can rev. 26. The ships come in strangely in this context, and some would render the word as" the nautilus," con- joice. In this lies, as our Lord Himtrasted in its delicate littleness with the huge leviathan. But it is likely that the Psalmist thinks of the ships simply as moving, like living creathe sea. Leviathanmostly( see Job xli.; Ps. lxxiv. 15) the crocodile- is here any great sea monster. self taught( Matt. xxii. 32), the certainty of our immortality. It is only the sinner and the ungodly cutting themselves off from the life of God who fall( see v. 35) under the law of destruction and death. tures, over poetry: it was the land which was known and loved. But the eye of the Psalmist from some hill catches the distant view of the sea, and he thinks of it also as teeming with life, though of creatures unknown, from the same creating and sustaining hand. vv. 27-30 lay stress at once on the dependence and the shortlived transitoriness of the creature. There is continuous life in creation, but it is life out of the death of each creature or species. The same law rules in humanity so far as it is physical ( see Ps. xc. 3). It is our spiritual nature which rises above it, as made in the image of God. v. 32. The allusion is, as usual, to the manifestation on Sinai( Ex. xix. 18). Comp. Ps. xcix. 1; exliv. 5,& c. PSALM CV. To the Psalm of Creation succeed two Psalms( cv., cvi.) of history, following out the idea, sometimes the expressions, of Ps. lxxviii. But these later Psalms are less free and vigorous; they keep closer to the order of the sacred history; and in them the Psalmist is less the prophetic teacher of the people, and more the spokesman of their mingled thanksgiving and confession of sin. Like Ps. civ., these are Hallelujah Psalms; and the concluding prayer of Ps. cvi.( v. 45) refers them to the same period, at the approach of the end of the Captivity. Ps. cv. dwells on the history from Abraham to the Exodus; Ps. cvi. takes it up from the Exodus to the time of the Judges, and there abruptly closes, with nothing more than allusion to the subsequent ages of the kingdom. v. 1. The people should be" the peoples." As usual in the Psalms of this time, the manifestation of God through His people to the heathen is the prominent idea. The verse coincides almost exactly with Isa, xii. 4. 963 v. 35. The last" Praise the Lord" is Hallelujah- the first Hallelujah of the Psalter. Psalm ev. has( a) an introduction, in vv. 1-8, of thanksgiving; then ( b) it surveys, in vv. 9-22, the patriarchal history; and( c), in vv. 23-44, describes the Exodus, and alludes briefly to the settlement in Canaan. We find vv. 1-5 quoted in 1 Chron. xvi. 8-22( with slight variations) as a part of the song of the great day when the Ark was brought up to Mount Zion( see note on Ps. xcvi.). vv. 1-6. Through the enthusiastic fervour of these verses runs a definite order of thought- first, thanksgiving for present mercies to us, filling the heart and inspiring the tongue( vv. 1, 2); then the still higher rejoicing in the manifestation of His Name in THE PSALMS. Day 21. 4 Seek the Lord and his strength seek his face evermore. 5 Remember the marvellous works that he hath done his wonders, and the judgments of his mouth, 60 ye seed of Abraham his servant: ye children of Jacob his chosen. 7 He is the Lord our God: his judgments are in all the world. 8 He hath been alway mindful of his covenant and promise: that he made to a thousand generations; 9 Even the covenant that he made with Abraham: and the oath that he sware unto Isaac; 10 And appointed the same unto Jacob for a law and to[ srael for an everlasting testament; 11 Saying, Unto thee will I give the land of Canaan: the lot of your inheritance; 12 When there were yet but a few of them and they strangers in the land; 13 What time as they went from one nation to another: from one kingdom to another people; 14 He suffered no man to do them wrong: but reproved even kings for their sakes; 15 Touch not mine Anointed: and do my prophets no harm. 16 Moreover, he called for a dearth upon the land and destroyed all the provision of bread. 17 But he had sent a man before them: even Joseph, who was sold to be a bond- servant; 18 Whose feet they hurt in the stocks: the iron entered into his soul; 19 Until the time came that his cause was known the word of the Lord tried him. Day 21. 23 Israel also came into Egypt: and Jacob was a stranger in the land of Ham. 20 The king sent, and delivered him the prince of the people let him go free. 21 He made him lord also of his house and ruler of all his substance; 22 That he might inform his princes after his will: and teach his senators wisdom. 24 And he increased his people exceedingly and made them stronger than their enemies; 25 Whose heart turned so, that they hated his people and dealt untruly with his servants. 26 Then sent he Moses his servant: and Aaron whom he had chosen. 27 And these shewed his tokens among them and wonders in the land of Ham. 28 He sent darkness, and it was dark and they were not obedient unto his word. 29 He turned their waters into blood and slew their fish. 30 Their land brought forth frogs: yea, even in their kings' chambers. 31 He spake the word, and there came all manner of flies: and lice in all their quarters. 32 He gave them hail- stones for rain and flames of fire in their land. 33 He smote their vines also and fig- trees and destroyed the trees that were in their coasts. 34 He spake the word, and the grasshoppers came, and caterpillars innumerable and did eat up all the grass in their land, and devoured the fruit of their ground. 35 He smote all the first- born in their land: even the chief of all their strength. 36 He brought them forth also with silver and gold there was not one feeble person among their tribes. 37 Egypt was glad at their departing for they were afraid of them. 38 He spread out a cloud to be a covering and fire to give light in the night- season. 39 At their desire he brought quails: and he filled them with the bread of heaven. 40 He opened the rock of stone, and the waters flowed out: so that rivers ran in the dry places. 41 For why? he remembered 233 PSALM itself( v. 3); next, this is to lead us to enquire into(" seek")- that is, to meditate upon- the might of the Lord( v. 4); and, lastly, we are to look back in memory on the gradual evolution, through the past up to the present, of the covenant of the Lord with Abraham, Isaac, and Jacob ( vv. 5, 6, 9, 10). Through faith and love the soul is to pass to thought and understanding. CV- cont. The" word" is either the word of the Lord to Joseph, or Joseph's word in the interpretation of dreams. The " utterance"(" oracle") of the Lord is probably the promise of His favour; it" tried him" by its delay till the appointed time. v. 7. His judgments,& c. Comp. Ps. xcviii. 3, 4. God is manifested as the God of Israel to all the heathen. vv. 9-11. See Gen. xiii. 14-17; xv. 19-21( to Abraham); xxvi. 2-5 ( to Isaac); xxviii. 13, 14; xxxv. 12 ( to Jacob). 66 v. 10. For a law- at once fixed as a law eternal, which God set Himself," and becoming, through its implied obligations, a statute to Israel"( Ps. lxxxi. 4, 5). v. 15. The Psalmist looks upon the patriarchs through the medium of later associations. They were as kings and priests before God; therefore they are called" His anointed." They had the word, and knew the Spirit of the Lord; therefore they are" His Prophets"( comp. Gen. XX. 7). v. 17. He had sent,& c. See Gen. xlv. 5; 1. 20. v. 18. The iron entered into his soul. This beautiful rendering, which by its pathetic truth to nature has become proverbial, must be given up. The original is," his soul entered into iron." But the words may well imply that his soul felt the chains which bound his limbs, and so are not very far from our celebrated rendering. The allusion must be to the first severity of Joseph's captivity before he won the heart of the keeper of the prison. v. 19 should be" Till the time, when his word came ( to pass): The utterance of the Lord tried him." 234 v. 22. Inform his princes,& c. It should be," to bind his princes at his will,' to exercise the despotic authority of Pharaoh( comp. Gen. xli. 44); and then" to teach his elders wisdom," by guiding and civilizing through the superior wisdom of inspiration( comp. Gen. xli. 39, 40; xliv. 15). vv. 13, 14. The allusion is clearly to the sojourns of Abraham and Isaac in Egypt and Philistia, and the interposition of God to protect them from the Pharaoh and the Abime- boils and blains"). The exception lech of the day( Gen. xii. 10-20; XX.; xxvi. 6-11). v. 23. The land of Ham( here and in v. 27) is emphatic- the alien land of the race on which lay the patriarchal curse( Gen. ix. 25). v. 25. Untruly- properly, subtilly"( comp. Acts vii. 19). 66 vv. 28-35( like Ps. lxxviii. 4552) glance briefly at the plagues of Egypt- generally in the historic order, omitting only the fifth and sixth(" the murrain" and" the is the placing first the ninth plague ( the darkness), which may possibly be an erroneous transposition by the scribe; for it is difficult to explain it by any other reason. v. 28. They were not obedient. So reads the LXX.- perhaps to get rid of a difficulty; but the Hebrew text is undoubtedly( as in A. V.)," they ." The words were not disobedient." are sometimes explained as referring to Moses and Aaron; but this is not only artificial and weak in itself, but also alien from the whole tenour of the passage." They" must be the Egyptians; and the only explanation, though not free from difficulty, is the mention in Ex. x. 24 of Pharaoh's apparent submission after the plague of darkness, in which we know that he only expressed for the moment what his servants had long felt far more thoroughly( see Ex. ix. 20, 21; x. 7). If this verse came in its right historic place, after v. 34, the difficulty would be much diminished. v. 36. See Ex. xii. 35. The" borrowing" was really an open exaction of tribute- the retaliation for all that the Egyptians had laid upon them. Feeble person properly, none that stumbled." Their way 66 THE PSALMS. Day 21. his holy promise and Abraham his servant. 42 And he brought forth his people with joy and his chosen with gladness; : DAY 21. Evening Prayer. PSALM 106. Confitemini Domino. 0 GIVE thanks unto the Lord, for he is gracious and his mercy endureth for ever. 2 Who can express the noble acts of the Lord: or shew forth all his praise? 3 Blessed are they that alway keep judgment and do righteousness. 4 Remember me, O Lord, according to the favour that thou bearest unto thy people: O visit me with thy salvation; 5 That I may see the felicity of thy chosen: and rejoice in the gladness of thy people, and give thanks with thine inheritance. 6 We have sinned with our fathers we have done amiss, and dealt wickedly. 7 Our fathers regarded not thy wonders in Egypt, neither kept they thy great goodness in remembrance: but were disobedient at the sea, even at the Red sea. 8 Nevertheless, he helped them for his Name's sake: that he might make his power to be known. 9 He rebuked the Red sea also, and it was dried up: so he led them through the deep, as through a wilderness. 10 And he saved them from the adversary's hand and delivered them from the hand of the enemy. 11 As for those that troubled them, the waters overwhelmed them: there was not one of them left. Day 21. 43 And gave them the lands of the heathen: and they took the labours of the people in possession; 44 That they might keep his statutes and observe his laws. : : 12 Then believed they his words and sang praise unto him. 13 But within a while they forgat his works and would not abide his counsel. 14 But lust came upon them in the wilderness and they tempted God in the desert. 15 And he gave them their desire: and sent leanness withal into their soul. 16 They angered Moses also in the tents: and Aaron the saint of the Lord. 17 So the earth opened, and swallowed up Dathan: and covered the congregation of Abiram. 18 And the fire was kindled in their company: the flame burnt up the ungodly. 19 They made a calf in Horeb: and worshipped the molten image. 20 Thus they turned their glory into the similitude of a calf that eateth hay. 21 And they forgat God their Saviour: who had done so great things in Egypt; 22 Wondrous works in the land of Ham: and fearful things by the Red sea. 23 So he said, he would have destroyed them, had not Moses his chosen stood before him in the gap to turn away his wrathful indignation, lest he should destroy them. 24 Yea, they thought scorn of that pleasant land: and gave no credence unto his word; 25 But murmured in their tents: and hearkened not unto the voice of the Lord. 26 Then lift he up his hand against them to overthrow them in the wilderness; 27 To cast out their seed among the nations and to scatter them in the lands. 28 They joined themselves unto Baal- peor and ate the offerings of the dead. 29 Thus they provoked him to anger with their own inventions: 234 PSALM CV- cont. was made smooth and plain, even| Egypt( Ex. xiv. 21, 22; xvi. 12-15;' to the weakest. xvii. 6). vv. 38-40 pass from the detailed notice of the miracles of the Exodus itself to touch briefly on the miracles of the wilderness- those especially which, in their tender care of His people, stood in marked contrast with the severity of the plagues of PSALM CVI. This Psalm, although it does not exactly fit in as a continuation of Ps. cv., yet by similarity of style and close connection, both of subject and of idea, seems to indicate coincidence of time and authorship. The difference is that, as is natural in comment upon the history of Israel in the wilderness and after the settlement in Canaan, it adds to the emphatic enumeration of God's blessings a not less emphatic declaration of the sins of the people. The whole Psalm, like the prayer of Daniel( Dan. ix. 3-19), shows, indeed, in every line, a deep patriotic enthusiasm; but its purpose is the higher purpose which pervades the Old Testament prophecy -the showing forth the glory of God, even in the sin and chastening of Israel. The Psalm has( a), in vv. 1-5, a short introduction of thanksgiving and prayer; then it plunges at once into a penitent recital( b), in vv. 6-33, of the trials and sins of the wilderness; and( c), in vv. 34-44, of the disobedience and corruption of the people after the entrance on Canaan, and the sufferings and deliverances of the age of the Judges; and ends( d), in v. 45, with a prayer for deliverance from captivity and restoration to the old land. vv. 1-5. The introduction is evidently the utterance of one who( as in Ps. cii.) looks confidently to the speedy restoration of Israel, and prays that he may live to see it. Brief as it is, it is full of compressed thought. After the Hallelujah and the familiar utterance( comp. Ps. cvii. 1; cxviii. 1,& c.) of praise to Him whose mercy endureth for ever"( v. 1), it passes on, next, to dwell on the impossibility of adequate thanksgiving in word, and on the offering of the only true thanksgiving by deed in" keeping judgment and doing righteousness"( vv. 2, 3); and then, in perfect confidence in God's favour and salvation to His people, prays that the Psalmist himself may have part in the supreme joy of the restoration. vv. 41-44 glance, still more cursorily, at the settlement in Canaan as the fulfilment of the covenant with Abraham( v. 41), and as the entrance on the special obedience and holiness of the covenanted people. v. 7. Were disobedient, i.e. unbelieving and despondent( see Ex. xiv. 10 -12). 234 a 33 v. 8. For His Name's sake. See Ex. xiv. 17," I will get me honour upon Pharaoh and upon all his host; and Ezek. xx. 9," I wrought for my Name's sake.... before the heathen... in bringing them forth out of the land of Egypt." v. 9. Rebuked the Red Sea( comp. Ps. xviii. 15; civ. 7; cxiv. 3). Through a wilderness, i.e. through a broad level pasture( comp. Ps. Ixxviii. 53, 54). v. 12. Sang praise unto Him- in the song of Ex. xv. 1-19, the first Psalm of the Old Testament. v. 15. Sent leanness withal into their soul( comp. Ps. lxxviii. 30, 31). The comment is on Num. xi. 32-34. Instead of leanness( properly 66 consumption" or" wasting away") the LXX. and Vulgate read" satiety." But our rendering is not only better grammatically, but deeper in spirit PSALM CVI- cont. ual meaning. The gratification of tation of the spirits of the dead( see wilful and presumptuous desire be- Deut. xviii. 11; Isa. viii. 19; and gets only an intenser sense of want. comp. 1 Sam. xxviii. 7-11). 99 v. 16. Angered should be" envied ( see Num. xvi. 3, 12-14)-Korah and his company being jealous of the priesthood of Aaron, Dathan and Abiram of the lordship of Moses, saint( i.e. the consecrated priest) of the Lord. v. 19 goes back historically to an earlier period of the wanderings ( EX. xxxii.). The Psalmist evidently desires to mark a climax in the sins of Israel- unbelieving despondency( v. 12), rebellion and jealousy against God's servants( v. 16), open idolatry, dishonouring God Himself( v. 20), and final apostasy from their high destiny to which He called them( v. 24). v. 20. Turned. The true rendering is more striking," bartered away their glory"-exchanged the spiritual giory of Jehovah( as the Psalmist says with righteous scorn) for the mere likeness of the calf that eateth grass. v. 21. The idolatry of the golden calf was a breach of the second commandment, not of the first; for in inaugurating it Aaron_said," Tomorrow is a feast to the Lord." But the" forgetfulness of God" was the craving for visible symbols of a carnal worship. See Ex. xxxii. 1, 4, " Make us gods to go before us," " These be thy gods, O Israel." From this to worship of the idols, as if they were really gods, is, as all experience shows, a short inevitable step. v. 23. See Ex. xxxii. 9-14. v. 24. Thought scorn- properly," rejected." The reference is to the great apostasy- the refusal to enter the land after the report of the spies ( Num. xiv.) v. 26. Lift He up His hand- that is, an oath, that they should fall in the wilderness( see Deut. xxxii. 40; Ezek. XX. 23). v. 28. Joined themselves- properly, " yoked themselves," bound themselves under licentious rites to the idolatry and the idolaters( Num. xxv. 3, 5). The offerings of the dead. " The dead" is probably to be taken literally of the worship and consul234 b apv. 30. And prayed. This should be executed judgment." ( as in A.V.), The error of our version perhaps comes from a misunderstanding of the rendering of the LXX., peased"( see Num. xxv. 11-13). Phinehas, himself perhaps a judge in authority, became the type of a righteous zeal, exercising summary vengeance, informal and unbidden, against outrage on decency and on reverence for God. To his example the" Zealots" of after days appealed. vv. 32, 33. The Psalmist seems to dwell with a wondering sadness on the punishment of the great Lawgiver for what seemed a hasty word. But that word was the final culmination of that half- presumptuous self- reliance- the excrescence of fervent zeal- which appears again and again in the history of Moses. v. 32. For their sakes. See Moses' own words in Deut. i. 37; iii. 26,& c. The meaning is," through what was primarily their fault." v. 33. His spirit. Some interpret of the Spirit of God. But our version is simplest and probably best. vv. 34-44 pass abruptly to the apostasy in Canaan itself, after the death of Joshua, before glancing briefly at the troubled and bloody era of the Judges. The fault was a disobedience, probably of indolence and cowardice; the result corruption by vice and idolatry; the penalty slavery under the races which should have been their subjects, or the foreign enemies whom they might have defied. v. 34. See Ex. xxiii. 31; Deut. vii. " The iniquity of the Amorites," long spared," was 2, 16; Judg. ii. 2. full"( see Gen. xv. 16); hopeless corruption is necessarily contagious. v. 36. Turned to their own decay should be( as in A.V.)," which became a snare unto them.' Devils- evidently taken from the Song of Moses( Deut. xxxii. 17), " They sacrificed unto devils lords") not to God"( comp. 1 Cor. viii. 5). v. 37. The abomination of human sacrifice, here so indignantly de* T PSALM CVI- cont. brighter ages of Moses and Samuel. The description may, perhaps in idea, be extended more widely to the subsequent history, even to the great Captivity itself. nonneed, is usually noted( see Lev.| religious, intervening between the xviii. 21; xx, 2; 2 Kin. xvi. 8; xvii. 17; xxi. 6) under the form of the" passing through the fire( mainly of children) to Molech"-the god of the Phoenician idolatry, which may have pervaded Canaan. But it may well have taken other forms. It is a natural climax of false heathenish ideas of sacrifice to give" the first born for our transgression, the fruit of our body for the sin of our soul" ( Mio. vi. 7) e SS. Went a koring( comp. Lev. xvii, 7: Num. xv. 39; Judg. ii. 17; Ezek. xx. 30). The phrase signifies more than unfaithfulness; it implies a reckless plunge into many and inconsistent idolatries. ce 40-4 refer especially to the troubled history of the Book of Judges a weary succession of sin and idolatry, of punishment and repentance, of deliverance and of subsequent falling away- a time of retrogression, social, moral, and 235 e. 44. He made all those,& c.( comp. 1 Kings viii. 50). These words must certainly be suggested by the recent experiences of Israel. As Jeremiah had foretold( xlii. 12), the Persian king had shown compassion and even reverence for the captive people ( Ezra ix. 9; Neh. i. 11; Dan. i. 9). e 45 is the final prayer that God would hasten His deliverance- the prayer of all the exiles at that critieal time of suspense and hope. As always, the prayer is not mainly for Israel's happiness, but for God's glory. e. 46 is the doxology closing the To Fourth Book of the Psalter. the forms previously used, A.V. adds the HALLELUJAH(" Praise ye the Lord"). THE PSALMS. Day 21. and the plague was great among them. 30 Then stood up Phinees and prayed: and so the plague ceased. 31 And that was counted unto him for righteousness: among all posterities for evermore. 32 They angered him also at the waters of strife: so that he punished Moses for their sakes; 33 Because they provoked his spirit: so that he spake unadvisedly with his lips. 34 Neither destroyed they the heathen: as the Lord commanded them; 35 But were mingled among the heathen and learned their 37 And shed innocent blood, even the blood of their sons and of their daughters: whom they offered unto the idols of Canaan; and the land was defiled with blood. DAY 22. Day 21. 39 Therefore was the wrath of the Lord kindled against his people: insomuch that he abhorred his own inheritance. 43 Nevertheless, when he saw their adversity: he heard their complaint. works. 36 Insomuch that they worshipped their idols, which turned to their own decay: yea, they offered their sons and their daugh- yea, he made all those that led ters unto devils; 44 He thought upon his covenant, and pitied them, according unto the multitude of his mercies: 38 Thus were they stained with their own works and went a whoring with their own inventions. Morning PSALM 107. Confitemini Domino. GIVE thanks unto the Lord, for he is gracious and his mercy endureth for ever. 0 2 Let them give thanks whom the Lord hath redeemed and delivered from the hand of the enemy; 3 And gathered them out of the lands, from the east, and from the west from the north, and from the south. 4 They went astray in the wilderness out of the way: and found no city to dwell in; 5 Hungry and thirsty: their soul fainted in them. 6 So they cried unto the Lord in their trouble and he delivered them from their distress. 40 And he gave them over into the hand of the heathen and they that hated them were lords over them. 41 Their enemies oppressed them and had them in subjection. 42 Many a time did he deliver them but they rebelled against him with their own inventions, and were brought down in their wickedness. them away captive to pity them. 45 Deliver us, O Lord our God, and gather us from among the heathen: that we may give thanks unto thy holy Name, and make our boast of thy praise. 46 Blessed be the Lord God of Israel from everlasting, and world without end and let all the people say, Amen. Prayer. 7 He led them forth by the right way that they might go to the city where they dwelt. 80 that men would therefore praise the Lord for his goodness: and declare the wonders that he doeth for the children of men! 9 For he satisfieth the empty soul and filleth the hungry soul with goodness. 10 Such as sit in darkness, and in the shadow of death: being fast bound in misery and iron; 11 Because they rebelled against the words of the Lord: and lightly regarded the counsel of the most Highest; 12 He also brought down their heart through heaviness: they fell down, and there was none to help them. 235 THE FIFTH BOOK OF THE PSALTER. This Book, undoubtedly compiled at a period subsequent to the Restoration from the Captivity, includes forty- four Psalms ( Ps. cvii.-cl.), nearly a third of the whole Psalter. Of these fifteen Psalms( cviii.- cx., exxii., cxxiv., cxxxi., exxxiii., cxxxviii.- exlv.) are ascribed to David; the rest are anonymous. It contains two remarkable groups( see Introduction, sect. III.)- the GREAT HALLEL( Ps. cxiii.- cxviii.), and the SONGS OF DEGREES( Ps. cxx.- cxxxiv.). The last five Psalms -all Hallelujah Psalms- seem also to form a group, possibly by one hand. PSALM CVII. In spite of the division between the Fourth and Fifth Books, it is impossible not to connect this most beautiful Psalm with the Psalms cii.- cvi., which precede it. It is the" Psalm of Life," as Ps. civ. is" the Psalm of Creation," and Ps. cv.., cvi." the Psalms of History." While in all probability suggested by the history of Israel- perhaps the recent history of the return from the Captivity- it presents to us, first, a magnificent series of pictures of various crises of human life, of the distress which throws men at such times on God in prayer, and of His gracious answer of deliverance; and, next, a more thoughtful contemplation of God's government of the world by blessing and chastisement, by exaltation of the meek, and humiliation of the proud. If it speaks especially to Israel, it speaks also to man as man, both in its literal sense and as a parable of the higher spiritual experience of humanity. Its parts, up to v. 32, are marked by the refrain of thanksgiving, varied in each section to suit the subject. After the opening verse, identical with the first verse of Ps. cvi., it draws successive pictures( a), in vv. 2-9, of pilgrims in a barren land of thirst and distress;( b), in vv. 10-16, of captives languishing in a captivity, which is the punishment of sin;( c), in vv. 17-22, of foolish men, smitten by God's hand with sickness, even unto death;( d), in vv. 23-32, of sailors in extremity of danger on the sea; and describes in each case their cry of supplication, answered by a blessing of deliverance from God. Then( e), in vv. 33-43( changing its style to a graver and less poetic strain), it bids men trace thoughtfully God's varied Providence of blessing and chastisement, of trouble and deliverance, and to understand that in all these alike there is" the lovingkindness of the Lord." vv. 2-7. The first section is evi-| But the words come home to all dently suggested by the return of human experience, often in their the exiles" redeemed,"" deliver- literal sense, oftener still in applied,'"" gathered from all lands"-in cation to our pilgrimage through the weary and dangerous pilgrimage wilderness of life. Like Israel's through the great Eastern desert. great journey through the wilderness The Psalmist may well have felt( 1 Cor. x. 11), so this return through what he so graphically describes. the like experience is typical. 236 G THE PSALMS. Day 22. 13 So when they cried unto the Lord in their trouble: he delivered them out of their distress. 14 For he brought them out of darkness, and out of the shadow of death and brake their bonds in sunder. 15 O that men would therefore praise the Lord for his goodness: and declare the wonders that he doeth for the children of men! 16 For he hath broken the gates of brass: and smitten the bars of iron in sunder. 17 Foolish men are plagued for their offence: and because of their wickedness. 18 Their soul abhorred all manner of meat and they were even hard at death's door. 19 So when they cried unto the Lord in their trouble: he delivered them out of their distress. 20 He sent his word, and healed them and they were saved from their destruction. 21 O that men would therefore praise the Lord for his goodness: and declare the wonders that he doeth for the children of men! 22 That they would offer unto him the sacrifice of thanksgiving: and tell out his works with gladness! 23 They that go down to the sea in ships and occupy their business in great waters; 24 These men see the works of the Lord: and his wonders in the deep. 25 For at his word the stormy wind ariseth which lifteth up the waves thereof. Day 22. 29 For he maketh the storm to cease: so that the waves thereof are still. 26 They are carried up to the heaven, and down again to the deep their soul melteth away because of the trouble. 27 They reel to and fro, and stagger like a drunken man: and are at their wit's end. 28 So when they cry unto the Lord in their trouble: he delivereth them out of their distress. 30 Then are they glad, because they are at rest and so he bringeth them unto the haven where they would be. 31 O that men would therefore praise the Lord for his goodness: and declare the wonders that he doeth for the children of men! 32 That they would exalt him also in the congregation of the people and praise him in the seat of the elders! 33 Who turneth the floods into a wilderness and drieth up the water- springs. 34 A fruitful land maketh he barren for the wickedness of them that dwell therein. 35 Again, he maketh the wilderness a standing water and water- springs of a dry ground. 36 And there he setteth the hungry: that they may build them a city to dwell in; 37 That they may sow their land, and plant vineyards: to yield them fruits of increase. 38 He blesseth them, so that they multiply exceedingly and suffereth not their cattle to decrease. 39 And again, when they are and brought low: minished, through oppression, through any plague, or trouble; 40 Though he suffer them to be evil intreated through tyrants: and let them wander out of the way in the wilderness; 41 Yet helpeth he the poor out of misery: aud maketh him housholds like a flock of sheep. 42 The righteous will consider this, and rejoice and the mouth of all wickedness shall be stopped. 43 Whoso is wise will ponder these things and they shall understand the loving- kindness of the Lord. 236 PSALM CVII- cont. v. 3. The South. If the Hebrewing and enslaving, but poisoning text be correct, this is properly" the the life of the soul. sea." Evidently the general sense must be as in our version. If so, " the sea cannot be the Mediterranean, which is always the western boundary, but the Red Sea or Persian Gulf, perhaps as viewed from Babylon. v. 7. The city where they dwelt. It should be, as in v. 4, a" city of habitation"-any city of men, contrasted with the desolation of the desert. vv. 8, 9. The refrain of this Psalm ( and of this alone) is beautifully varied at each repetition. Its first verse is always a call to thanksgiving to God for His goodness shown wondrously to man; the second adapts itself to the subject of each section. Here it naturally looks to God as to Him who" satisfieth men with bread in the wilderness"-the giver to fainting humanity of strength and refreshment, both for body and soul. vv. 10-16. The second example of God's goodness is equally suggested by the recent history of Israel. The picture is of a captivity of gloom and severity, brought on by" rebellion against God's Words"( of command" counsel ment), and neglect of the of His teaching. Out of it He gives deliverance, before which the prison doors and bars fall down. Nothing could describe more accurately the great Captivity. Yet again nothing is clearer than that the words come home to such experience of spiritual bondage as that so terribly described by St. Paul( Rom. vii. 14-25). 39 v. 16, looking to God as emphatically the Deliverer from bondage, seems taken almost literally from Isa. xlv. 2. 236 a vv. 17-22. In the third section the connection with the history of Israel is not obvious, unless we may sup pose that there had been some visitation of pestilence among the restored exiles. From the distress of want and the gloom of captivity, it passes on to the anguish of positive affliction- sickness of body and soul, such as the Psalms so often describe- bringing men to the brink of the grave. It paints, therefore, literally a third great form of suffering- metaphorically a third aspect of the power of sin, as not only exhaustv. 20. His word- the word of His deliverance, fulfilling itself, and so personified as a living agent of His will. Naturally Christian thought has recognised here a dim foreshadowing of the true" Word of God." Destruction should be( more strikingly)" their graves"( comp. Ezek. xxxvii. 13). vv. 23-32 contain a picture- fuller of detail and more graphic than any other, and almost unique in the Old Testament- of the seafaring experience, so rare in Israel that we only know of it( in connection with the famous Tyrian seamanship) in the reigns of Solomon( 1 Kings ix. 26, 27; x. 22) and Jehoshaphat( 1 Kings xxii. 48, 49). The sea is, as usual, a terror in its stormy and irresistible might; but God's hand is recognised both in the storm and the calm, which follows His command," Peace, be still." It seems almost impossible to doubt that the Psalmist draws this terribly vivid picture from his own personal experience( comp. Jonah fi. 2-6), yet here also it is not hard to read a parable of the sea of troubles encompassing the soul. 66 v. 29. He maketh the storm,& c.properly," He husheth the storm to a gentle air." v. 32. That they would exalt Him, & c. The verse seems to imply the return of the saved mariners to the cities of men, and their thankful recital of the story of their deliverance, both to the crowds of the people, and before the seat of authority. vv. 33-43 exchange the simplicity of the preceding pictures of God's merciful deliverance for the contrasts in His government of chastisement and mercy- the turning fruitfulness into parched desolation( vv. 33, 34), and the change of the wilderness into a place of fruitfulness and plenty ( vv. 35-38)-the pulling down of the mighty oppressor( v. 40), and the deliverance of the afflicted out of oppression. v. 40 should be( as in A.V.)," He poureth contempt upon princes, and causeth them to wander in the path PSALM CVII- cont. less waste." The verse is identical with Job xii. 21, and appears( by some abruptness in its insertion here) to be a quotation from that passage. The idea is that of 1 Sam. ii. 7, 8; Luke i. 52. 66 is) out of loneliness and isolation into companionship. v. 43. Whoso is wise,& c. As in the Book of Job, to which this Psalm has many resemblances, the signs of God's government are described as clear, but only to the" wise." thoughtfully pondering what the thoughtless v. 41. Maketh him,& c.- properly, settleth them in families, like flocks of sheep"-gathers them( that pass by. PSALM CVIII. This Psalm, called a" Psalm of David," is made up( with slight variations) from two earlier Psalms ascribed to him, viz., Ps. lvii. 8-12; 1x. 5-12. Probably it was an adaptation for Liturgical use, in some later crisis corresponding to the occasion of the original Psalms. Being an exultant Psalm of adoration of God's glory, and triumph in His victory, it has been appropriated as a Psalm of ASCENSION DAY. v. 9. Upon Philistia will I tri-| Ps. lx. 8, where it runs," Philistia, umph(" shout aloud"). This is cry thou aloud for me"( see note the most important variation from there). PSALM CIX. This Psalm, also ascribed to David, is the last and most terrible of the " Imprecatory Psalms"( xxxv., lxix., cix.), on which see Introduction, sect. v. It is evidently directed against some individual leader of the enemies of the Psalmist, not merely on the personal ground of that enmity, but on the moral ground of oppression, cruelty, and malignity; and, terrible as its denunciations are, there certainly runs through them a tone of solemn judicial authority, which made St. Chrysostom describe the Psalm as " prophecy under the form of imprecation." In Acts i. 20 v. 7( with Ps. Ixix. 26) is applied by St. Peter to Judas, as the extreme type of that treacherous outrage against the Righteous of which the Psalm speaks; but there is no reason on that account to treat the Psalm as Messianic. On the contrary, the spirit which breathes in it is the spirit of Elias rather than the spirit of Christ- differing widely even from the sternest denunciations of Matt. xxiii. 13-33. By us the Psalm can be used only with the reservations which His Gospel has taught us- directed against the sin, not against the sinner, and, even so, denouncing our enemies only so far as they are manifestly enemies of God and of good. The Psalm opens( a), in vv. 1-4, with a cry to God under cruel and unrighteous enmity; then( b), in vv. 5-19, it pours out a series of stern denunciations and anticipations of God's righteous vengeance; next( c), in vv. 20-25, it turns to a pathetic prayer for deliverance out of the depths of affliction; and ends( d), in vv. 26-30, in confident expectation of an answer to that prayer, which shall bless the good and shame the evil. v. 1. O God of my praise. The expression( with which comp. Deut. x. 21; Jer. xvii. 14) is striking, especially in the affliction and perturbation of the Psalmist. In spite of all God is still the God whom he praises and will praise for ever. 236 b vv. 2-4. Compare the similar descriptions in Ps. xxxv. 11-16; 1xix. 4, 5, 10-12, of mingled hatred and falsehood in the enemies, aggravated by ingratitude against one who had done them nothing but good. PSALM CIX- cont. "" "" v. 5. Satan- probably used, not as a proper name, but simply as" the adversary,' standing on the right hand to accuse. In Zech. iii. 1 we have the same idea, but evidently in this case the reference to" Satan is personal. The curse against the enemy is that he may have" an ungodly( wicked) man as his judge, and a successful adversary to accuse him, that accordingly( v. 6) he may be condemned in judgment, and his prayer for mercy be counted a fresh offence;( v. 7) that his life be cut short, and his office be given to another. vv. 8-14 extend this curse, so that ( as in Ex. xx. 5) his father's sin may be visited on him( v. 13), and his sin on his children, till the doomed race shall starve in misery, and be cut off root and branch. This visitation of the evil( as of the good) of the father upon the children- in its effect, not ( see Ezek. xviii.) in its guilt- is. indeed, a necessary law, coming from the very unity which binds a family together. But the prayer that it may be fulfilled to the utmost, extending the desire of vengeance from the guilty to the innocent, is peculiarly that from which Christianity would bid us shrink. vv. 16, 17. It shall happen.... shall it be far.... it shall come. All these should be in the past tense, declaring as an actual fact God's righteous retribution on the wicked, before praying( in vv. 18, 19) that it may be exemplified more and more. v. 17. He clothed himself,& c.-the graphic picture of what is implied in our word" habit," but going beyond that metaphor in the idea of actual penetration into the very flesh and bones( as in the old legend of the poisoned robe of Nessus). The 237 whole metaphor thus completed is but too true. Evil habit first changes the outward life of action, then pervades and poisons the inner nature. vv. 20-23, in an exquisite change of tone, turn from fierceness against unrighteous man to pathetic and trustful rest on the unfailing goodness of God- pleading successively helplessness and anguish( v. 21), transitoriness( v. 22), weakness and suffering( v. 23), desertion and contempt of men( v. 24). v. 22. Driven away,& c.- properly, tossed away like the locust" on the strong wind( see Ex. x. 19). 66 v. 23. Weak through fasting- the fasting perhaps of penitence, more probably of sickness; as in Ps. cii. 4, My heart is smitten down.... so that I forget to eat my bread." vv. 26-30 are a striking conclusion of perfect confidence; for v. 27 should be rendered" They curse, but Thou blessest; They stood up, and were ashamed ( by failure); 39 Thy servant rejoices.' As always, the deliverance of God's servant is not for himself alone; it is proclaimed to the multitude, because it witnesses God's goodness to them as well as to him. v. 28. There is an evident' allusion to v. 17. The garb of his cursing against others becomes the garb of shame and confusion to himself. The curse returns on his own head. v. 30. Here also is a contrast with v. 5. God is not, as usual, the righteous Judge. He stoops to be our Advocate, identifying Himself with our cause( comp. Zech. iii. 2). In this it is impossible not to trace a foreshadowing of the great future mystery of Mediation. PSALM CX. This glorious Psalm- by all ancient Jewish interpreters accepted as a Messianic Psalm, distinctly quoted as such by Our Lord Himself( Matt. xxii. 44; Mark xii. 36; Luke xx. 42), and accordingly applied to Him again.. and again in the New Testament( Acts ii. 34; 1 Cor. xv. 25; Heb. i. 13; x. 12; 1 Pet. iii. 22)-stands out in contrast with the Messianic Psalms generally in this, that it does not realize the Messiah typically from the Psalmist's own experience, but describes Him from without in the language of direct prophecy." David in the Spirit calleth Him Lord"( Matt. xxii. 43). ( Psalms ii. and xlv. may be in this respect classed with it.) That it is a Day 22. DAY 22. THE PSALMS. Evening Prayer. PSALM 108. Paratum cor meum. OGOD, my heart is ready, my heart is ready I will sing and give praise with the best member that I have. 2 Awake, thou lute, and harp: I myself will awake right early. 3 I will give thanks unto thee, O Lord, among the people: I will sing praises unto thee among the nations. 4 For thy mercy is greater than the heavens and thy truth reacheth unto the clouds. 5 Set up thyself, O God, above the heavens and thy glory above all the earth. 6 That thy beloved may be delivered let thy right hand save them, and hear thou me. 7 God hath spoken in his holiness: I will rejoice therefore, and divide Sichem, and mete out the valley of Succoth. 8 Gilead is mine, and Manasses is mine: Ephraim also is the strength of my head.. 9 Judah is my law- giver, Moab is my wash- pot: over Edom will I cast out my shoe; upon Philistia will I triumph. 10 Who will lead me into the strong city and who will bring me into Edom? 11 Hast not thou forsaken us, O God and wilt not thou, O God, go forth with our hosts? 12 O help us against the enemy: for vain is the help of man. 13 Through God we shall do great acts and it is he that shall tread down our enemies. : PSALM 109. Deus laudum. not O God mouth of my praise for the of the ungodly, yea, the mouth of the deceitful is opened upon me. 2 And they have spoken against me with false tongues: they compassed me about also with words of hatred, and fought against me without a cause. 3 For the love that I had unto them, lo, they take now my contrary part: but I give myself unto Day 22. prayer. 4 Thus have they rewarded me evil for good and hatred for my good will. 5 Set thou an ungodly man to be ruler over him and let Satan stand at his right hand. 6 When sentence is given upon him, let him be condemned: and let his prayer be turned into sin. 7 Let his days be few: and let another take his office. 8 Let his children be fatherless: and his wife a widow. 9 Let his children be vagabonds, and beg their bread let them seek it also out of desolate places. 10 Let the extortioner consume all that he hath and let the stranger spoil his labour. 11 Let there be no man to pity him nor to have compassion upon his fatherless children. 12 Let his posterity be destroyed and in the next generation let his name be clean put out. 13 Let the wickedness of his fathers be had in remembrance in the sight of the Lord and let not the sin of his mother be done away. 14 Let them alway be before the Lord: that he may root out the memorial of them from off the earth; 15 And that, because his mind was not to do good: but persecuted the poor helpless man, that he might slay him that was vexed at the heart. 16 His delight was in cursing, and it shall happen unto him: he loved not blessing, therefore shall it be far from him. 17 He clothed himself with cursing, like as with a raiment: and it shall come into his bowels 237 * T5 PSALM CX- cont. Psalm of David, according to the traditional ascription, even if it were not assumed necessarily in Our Lord's argument upon it, might have been inferred from the style and thought of the Psalm, from the evident reference to the prophecy of Nathan( 2 Sam. vii. 12-14), and from the imagery of the warlike triumph and slaughter of the enemy, naturally drawn out of David's own experience. In the strength of the word of the Lord, proclaimed by Himself, David looks forward prophetically to his Son, who should be also his Lord- priest at on and king for ever- associated with Jehovah Himself upon His Throne. Comp. the great vision of Daniel ( Dan. vii. 13, 14). No lower interpretation can be thought of which is not forced and unnatural, even if the New Testament authority could be put out of the question. Hence the Psalm is naturally used as a Psalm of CHRISTMAS DAY, in connection with the prophecies of Isaiah( Isa. vii. 14; ix. 6, 7) in the Proper Lessons. The Psalm falls into two sections:( a), in vv. 1-3, the first oracle of Jehovah to" the Lord," as an exalted King, and the comment of the Psalmist, describing the promised kingdom over unwilling enemies and willing subjects;( b), in vv. 4-7, the second oracle of Jehovah on the Priesthood of the future king, followed by a second description, in more vivid detail, of triumph over all enemies. v. 1. The LORD( Jehovah) said unto| As verse 2 describes the victory of my Lord( Adonai). The word" said" the" rod( sceptre) of the king's is the word always used of the Divine power" over his foes, so this verse utterance to the prophets. There describes the glad offering of themseems an obvious allusion to the selves by His people as warriors, yet oracle of the Lord, given through clad in the robes of holiness( like the Nathan( 2 Sam. vii: 12-16), of the armies of the Apocalypse in Rev. perpetual kingdom of the Son of xix. 14; comp. Isa. xiii. 3, 4). They David, to which the succeeding come, innumerable and fresh in inwords of this verse are a virtual exhaustible strength, as dewdrops equivalent. from" the womb of the morning.' On my right hand- the place of honour( as in 1 Kings ii. 19; Ps. xlv. 10)-in this case obviously from the context implying an assumption of the Messiah into the Divine royalty, similar to that described in relation to the" Son of Man" in Dan. vii. 13. Until I make,& c. Note St. Paul's explanation of this verse( and Ps. viii. 6) in 1 Cor. xv. 28," When all things shall be subdued unto Him, then shall the Son also Himself be subject unto Him, that put all things under Him, that God may be all in all." The Mediatorial kingdom here described is to pass after the Great Day into some still higher dispensation of God. v. 3 should probably be rendered" In the day of Thy might Thy people offer themselves freely In the vestments of holiness; As from the womb of the morning Is the( copious) dew of Thy youth ( young men)." 238 ** v. 4 adds a new oracle of the Lord Jehovah-" confirmed( see Heb. vi. 13-20) by an oath," as in the covenant with Abraham( Gen. xxii. 16, 17) investing the Messiah not only with royalty, but with the royal priesthood, after the order of Melchizedek." David himself, as at the bringing up of the Ark, and Solomon, as at the consecration of the Temple, had some shadow of the priestly office typical of that priesthood of Melchizedek in the Messiah, on which Heb. vii. is the inspired commentary, bringing out both its mysterious significance of eternal righteousness and peace, and its absolute superiority to the Levitical priesthood. That which should have been in degree the privilege of all concentrated in perfection upon the Israel( Ex. xix. 9; 1 Pet. ii. 9) is Messiah. v.5. The Lord( Adonai) upon thy right hand. It is difficult to say whether this is to be applied( with most THE PSALMS. Day 22. like water, and like oil into his bones. 18 Let it be unto him as the cloke that he hath upon him and as the girdle that he is alway girded withal. 19 Let it thus happen from the Lord unto mine enemies and to those that speak evil against my soul. 20 But deal thou with me, 0 Lord God, according unto thy Name: for sweet is thy mercy. 21 O deliver me, for I am helpless and poor and my heart is wounded within me. 22 I go hence like the shadow that departeth and am driven away as the grasshopper. 23 My knees are weak through fasting my flesh is dried up for want of fatness. 24 I became also a reproach DAY 23. PSALM 110. Dixit Dominus. THE HE Lord said unto my Lord: Sit thou on my right hand, until I make thine enemies thy footstool. 2 The Lord shall send the rod of thy power out of Sion: be thou ruler, even in the midst among thine enemies. Day 22. unto them they that looked upon me shaked their heads. 25 Help me, O Lord my God: 0 save me according to thy mercy; 26 And they shall know, how that this is thy hand and that thou, Lord, hast done it. 27 Though they curse, yet bless thou: and let them be confounded that rise up against me; but let thy servant rejoice. 3 In the day of thy power shall the people offer thee free- will offerings with an holy worship: the dew of thy birth is of the womb of the morning. 4 The Lord sware, and will not repent: Thou art a Priest for ever after the order of Melchisedech. 5 The Lord upon thy right hand shall wound even kings in the day of his wrath. 6 He shall judge among the heathen; he shall fill the places with the dead bodies and smite in sunder the heads over divers countries. 7 He shall drink of the brook in the way therefore shall he lift up his head. 28 Let mine adversaries be clothed with shame and let them cover themselves with their own confusion, as with a cloke. Morning Prayer. 29 As for me, I will give great thanks unto the Lord with my mouth and praise him among the multitude; 30 For he shall stand at the right hand of the poor to save his soul from unrighteous judges. I WILL give thanks unto the Lord with my whole heart: secretly among the faithful, and in the congregation. PSALM 111. Confitebor tibi. 2 The works of the Lord are great: sought out of all them that have pleasure therein. 3 His work is worthy to be praised, and had in honour: and his righteousness endureth for ever. 4 The merciful and gracious Lord hath so done his marvellous works that they ought to be had in remembrance. 5 He hath given meat unto them that fear him he shall ever be mindful of his covenant. 6 He hath shewed his people the power of his works that he may give them the heritage of the heathen. 7 The works of his hands are verity and judgment: all his commandments are true. 8 They stand fast for ever and ever and are done in truth and equity. 9 He sent redemption unto his 238 PSALM CX- cont. authorities) to the Lord Jehovah, according to its general use, or to the exalted Lord( Adonai) of v. 1. In favour of the former is the common use of Adonai and the preserving the application of the word" Thy," as in the rest of the Psalms, to the Messiah; in favour of the latter the repetition of the phrase," on Thy right hand," in the sense in which it is used in v. 1, and the better coherency with vv. 6, 7. In either case vv. 5-7 return to the description of the victorious kingdom of the Messiah over" kings" and" heads of countries," and the destruction of all who rise against it ( comp. Ps. ii. 9, 12). The imagery is PSALM CXI. This Psalm stands in close connection with Ps. cxii. Both are" Hallelujah Psalms," beginning with a Hallelujah, omitted in our version; both are strictly acrostic, not( as usual) in successive verses, but in successive clauses. Both are of a thoughtful and meditative cast, resembling in tone, and often in expression, the Book of Proverbs. Probably they are of late date and of common authorship. v. 1. Secretly among the faithfulproperly" in the( private) assembly of the faithful," distinguished, by an unusual distinction, from the congregation as a whole. naturally suggested by the experience of David as a man of war and blood; for its fulfilment we look not to the First Advent of peace and salvation, but to the Second Advent of Judgment( see Rev. xiv. 19, 20; xix. 11-18). The alphabetical arrangement interferes with sectional division. But after the introductory verse we may trace( a), in vv. 2-6, the adoration of the greatness of God's works, especially shown in His visible care for His people and His conquest of the land of Canaan for them;( b), in vv. 7-10, of the righteousness of His works in the eternal Law and unfailing Covenant which He has revealed. v. 2. Sought out- that is," searched into" by serious thought. The pleasure in God's works is in germ the best incentive to such thoughtful search, and in fuller measure its sufficient reward. To it alone their greatness is so revealed as to call forth praise and honour to the Creator. v. 7. He shall drink,& c. The obvious idea is of the victorious pursuer, staying only to drink hastily, and then continuing the pursuit. But perhaps there is suggested also the notion of condescension to the wayside brook, of which the humblest might drink, as the means of " lifting up His head" for ever ( comp. Phil. ii. 9, 10; Heb. ii. 9; xii. 2,& c.). 238 a v. 4, as here rendered, is an explanatory paraphrase of the original" He hath made a memorial of His/ wondrous works; Gracious and righteous is the Lord." vv. 5, 6 evidently allude specially to the history of Israel. The word " meat" is properly prey or " spoil," though often used in the general sense of" food." The former verse may therefore refer either to the spoil of the chase or the battle, or to the miraculous food of the wilderness, as the latter evidently refers to the conquest of Canaan. vv. 7-9 dwell explicitly on the v. 3. His righteousness. It is on the higher aspect of God's works, algreatness and wondrousness of God's ready touched upon in vv. 3, 4. To work that the main stress is laid; all men they are" faithful"(" true"), but not even for a moment are these and" endure for ever," because thought of in the Psalms, or in the" done in truth and equity," being, Old Testament generally, except in indeed, the eternal standard of both. relation to His higher moral attri- To Israel they embody themselves in butes. the promised" redemption" of His 66 compeople and the covenant manded for ever." "" PSALM CXI- cont. v. 10. The fear of the Lord,& c.- the motto of the Book of Proverbs( Prov. i. 7; ix. 10). In Job xxviii. 28 and Eccl. xii. 13 the fear of the Lord is itself wisdom, and" the whole duty of man." Here more accurately the fear of God, keeping His revealed commandments, is the key to" wisdom," which is the knowledge of the true end and purpose of life. 33 A good understanding,& c. Comp. John vii. 17," If any man will do & c. By His will, he shall know,' doing His will, so far as we know it, we come to know it, and understand it more and more. PSALM CXII. This Psalm, the companion to Ps. cxi., describes- much in the tone of the Book of Job or the Book of Proverbs- the character and fortunes of one who lives in the knowledge and adoration of God, described in that Psalm. It is simply the personal embodiment of the general principle. As in Ps. cxi., the alphabetical arrangement makes sectional division difficult. But the Psalm seems to dwell( a), in vv. 1-4, on the visible blessing on the godly man of prosperity and light;( b), in vv. 5-7, on the goodness and graciousness of his character, as bringing safety and confidence in trouble;( c), in vv. 8-10, on the contrast of the unavailing enmity and failure of the wicked. vv. 2-4 describe( much as in Job v. 19-27; xi. 13-19; Ps. xxxvii, 23-37,& c.) the temporal happiness and light even through darkness shed upon the path of godliness. This is, of course, the natural order; for godliness is obedience to the law of our being. That it is not perfectly carried out is the main teaching of the Book of Job; but the imperfection comes simply from the contradiction of sin, in the godly man himself needing chastisement, in the wicked hating and persecuting godliness. Still, however imperfect, the law remains true, and will be in the end perfectly vindicated. The praise of it- properly," His praise"-His glory, not in itself, but as recognised by man through the growing knowledge here described. v. 1. He hath,& c., should be,( as also in Ps. xxxvii. 21, 26; Job " that hath;" adding to the fear xxix. 11-13; xxxi. 16-20) on mercy of God the higher spirit which loves to the poor- both in lending( withand so" delights in His command- out usury, as commanded in Ex. ments," ," in the spirit so largely xxii. 25; Deut. xxiii. 19, 20), and in expressed in Ps. cxix. giving is especially characteristic of the morality of the Old Testament, as afterwards of the New. The recognition of God as a God of mercy necessarily exalts the quality of mercy in the conception of human goodness, as co- ordinate with righteousness, if not a diviner thing still. The principle is that of Eph. iv. 32, " Be ye kind one to another, tenderhearted, forgiving one another, even as God for Christ's sake hath forgiven you." "" v. 4. He is merciful,& c. The words " he is are not in the original, and the phrase, as interpreted in our version, comes in abruptly. It is not improbable that the words " merciful, loving, and righteous," elsewhere mostly applied to God, should be so applied here-" There ariseth up light: He who is merciful,"& c.( comp. Ps. xxvii. 1). v. 5. A good man,& c. This should be," Happy is he who is merciful," & c. The stress laid here and in v. 9 238 b Will guide his words,& c., should be," He will maintain his cause in judgment." The idea, continued in the next verse, is that he shall emerge successfully from trial, unshaken and established in grateful remembrance of men( comp. James ii. 12). vv. 7, 8. The ground of his confidence, however, is not in man, but in God, though He may work through men's gratitude and reverence. To show mercy is to fulfil God's Law, and to be like Him; such obedience must establish righteousness and glory. v. 9 is quoted in 2 Cor. ix. 9, in St. Paul's exhortation to Christian liberality, with the same emphatic PSALM CXII- cont. reference to the blessing of God| 16; xxxvii. 12) in hatred, both of goodupon it. v. 10. The one jarring note in the music of the Psalm( anticipated in vv. 7, 8) is the hatred of the wicked, gnashing the teeth( comp. Ps. xxxv. ness itself and of the favour which it wins. Yet even this discord is to be futile and transitory- perhaps even bringing out more strikingly the harmony which it seeks to break. PSALM CXIII. This Psalm is the first of a group of Hallelujah Psalms( cxiii.- cxviii.), commonly called the GREAT HALLEL- although some Jewish authorities give that name to Ps. cxxxvi.- sung at the three great Festivals, the New Moons, and the Feast of Dedication. At the Passover Ps. cxiii., cxiv. were sung before the second festal cup, and Ps. cxv.- exviii. after the filling of the fourth cup" after supper," as by Our Lord and His Apostles( Matt. xxvi. 30; Mark xiv. 26). It will be seen that, while all are Psalms of Thanksgiving to the God of Israel, each has its own special phase of significance. This Psalm, after( a) the introduction of praise offered to the Lord everywhere and for ever, goes on( b) to dwell especially on His condescension to the lowly, in a strain remarkably resembling the Song of Hannah( 1 Sam. ii. 1-10) and the Magnificat, of which that song probably suggested the language. The reference may especially be to Israel, as lowly in itself, yet exalted in spiritual dignity above the proudest nations of the world. But the words are general, applying to humanity as such, both in individual and in corporate life. Hence the use of the Psalm on EASTER DAY, in commemoration of the glorification of Him, who had stooped to the great humility. v. 1 should be( as in A.V.)," Praise, Oye servants of the Lord- praise the Name of the Lord." vv. 2, 3. The emphasis laid on the perpetuity and universality of the praise of the Lord, is an anticipation of the promise running through Prophecy and brightening in its later books( see, for example, Isa. ii. 2-5; xi. 9; Mic. iv. 1-5; Hab. ii. 14; Mal. i. 11,& c.). At the era of the restoration from the Captivity, to which this Psalm probably belongs, the diffusion of the knowledge of the God of Israel to the heathen had already begun. v. 4. All heathen should be," all nations" of humanity; the heavens may therefore be taken( as the parallelism suggests) for the hosts of heaven. The Lord is exalted equally over men and angels. v. 5. Yet humbleth Himself,& c. The heaven and earth are not here contrasted( as usual), but placed on the same level, immeasurably below the majesty of God( comp. Job iv. 18; XV. 15; xxv. 5). The sense of His infinite greatness is the source of adoration; in the sense of His condescension to His creatures lies the secret of love. 239 vv. 6, 7 are a quotation from the Song of Hannah( 1 Sam. ii. 8); v. 8 ( not unlike 1 Sam. ii. 5) certainly clenches the quotation by reference to her history. The whole is evidently applied to the daughter of Israel," exalted out of the dust and mire of her discrowned captivity, and fruitful after her desolation in a multitude of children( comp. Isa. xlix. 20-23). PSALM CXIV. This most striking Psalm is simply an adoring reminiscence of the creation of the nations of Israel, by the strength of God's miraculous power in that Exodus, which is so constantly paralleled with the return from Captivity. It glances( a), in vv. 1-6, successively at the division of the Red Sea as its beginning, the drying up of the Jordan as its close, the THE PSALMS. Day 23. people he hath commanded his covenant for ever; holy and reIverend is his Name. 10 The fear of the Lord is the beginning of wisdom: a good understanding have all they that do thereafter; the praise of it endureth for ever. PSALM 112. Beatus vir. Beth the Lord: he hath great LESSED is the man that feardelight in his commandments. 2 His seed shall be mighty upon earth: the generation of the faithful shall be blessed. 3 Riches and plenteousness shall be in his house and his righteousness endureth for ever. 4 Unto the godly there ariseth up light in the darkness: he is merciful, loving, and righteous. 5 A good man is merciful, and lendeth and will guide his words with discretion. 6 For he shall never be moved: and the righteous shall be had in everlasting remembrance. 7 He will not be afraid of any evil tidings: for his heart standeth fast, and believeth in the Lord. 8 His heart is established, and I will not shrink until he see his desire upon his enemies. 9 He hath dispersed abroad, and DAY 23. Evening PSALM 114. In exitu Israel. Day 23. given to the poor and his righteousness remaineth for ever; his horn shall be exalted with honour. 10 The ungodly shall see it, and it shall grieve him he shall gnash with his teeth, and consume away; the desire of the ungodly shall perish. WHEN Israel came out of Egypt and the house of Jacob from among the strange people, 2 Judah was his sanctuary: and Israel his dominion. 3 The sea saw that, and fled: Jordan was driven back. PSALM 113. Laudate, pueri. Lord. PRAISE the Lord, ye servants: O praise the Name of the 2 Blessed be the Name of the Lord: from this time forth for evermore. 3 The Lord's Name is praised: from the rising up of the sun unto the going down of the same. 4 The Lord is high above all heathen: and his glory above the heavens. 5 Who is like unto the Lord our God, that hath his dwelling so high and yet humbleth himself to behold the things that are in heaven and earth? 6 He taketh up the simple out of the dust and lifteth the poor out of the mire; 7 That he may set him with the princes: even with the princes of his people. 8 He maketh the barren woman to keep house and to be a joyful mother of children. Prayer. 6 Ye mountains, that ye skipped like rams: and ye little hills, like young sheep? 7 Tremble, thou earth, at the presence of the Lord at the presence of the God of Jacob; 8 Who turned the hard rock into a standing water and the flint- stone into a springing well. PSALM 115. 4 The mountains skipped like Non nobis, Domine. ОТ rams and the little hills like NOT unto us, 0 Lord, not unyoung 5 What aileth thee, O thou sea, that thou fleddest and thou Jordan, that thou wast driven back? to us, unto thy Name give the praise for thy loving mercy, and for thy truth's sake. 2 Wherefore shall the heathen say: Where is now their God? 239 PSALM CXIV- cont. mountains trembling before the presence of the Lord, and the rock riven at His word; and then( b), in vv. 7, 8, bids the earth tremble, as of old, before the same God of Jacob. Applied metaphorically to the deliverance from the bondage of sin to the spiritual life on earth- entered through the waters of Baptism( see 1 Cor. x. 2), closed by the passage through the Jordan of death into the heavenly Canaan- conquering earthly power by the in- dwelling presence of God, and" drinking of the spiritual Rock which is Christ"( 1 Cor. x. 4)-it is naturally used as a Psalm of EASTER DAY. v. 1. Strange people- properly( as in A.V.)," people of a strange language. v. 2. His Sanctuary. This is evidently poetic anticipation of the future glory of Judah, already promised as his birthright( Gen. xlix. 10). Israel is simply the kingdom of the Lord; Judah the shrine of His special presence. v. 3. The allusions to the two great miracles have a vivid exactness. The sea" fled" before the strong wind, which was the breath of the Lord ( Ex. xiv. 21; xv. 10); Jordan was dried up by the checking of the upper waters, which" stood and rose up upon an heap"( Josh. iii. 16). v. 4 alludes probably to the manifestation of God on Mount Sinai ( Ex. xix. 18), before which not only the mountain itself, but the lower heights surrounding it are seen to quake. But the figure is common in all references to God's manifested presence( comp. Ps. xviii. 7; xxix. 6; Amos ix. 5; Mic. i. 4; Nah. i. 5,& c.). PSALM This Psalm- the famous Non nobis Domine- seems to carry on the idea of the preceding Psalms- the distinction of God's chosen people, blessed and delivered by Him from the nations around them. But it emphasizes this by what is characteristic, as it is most natural, in the Psalms of the Restoration- a scornful denunciation of the idolatry of the heathen( comp. Ps. xcvi. 5; xcvii. 7; cxxxv. 15-18); and contrasts with it the reality of the knowledge and the blessing of the true God. vv. 1, 2, pleading with God for" His Name's sake"( comp. Ps. xxv. 10; xxxi. 3; 1xxiv. 10, 18, 21; 1xxix. 9; cix. 21,& c.), quotes( in v. 2) the very words of earlier Psalm and Prophecy ( Ps. xlii. 13; lxxix. 10; Joel ii. 17). The reliance is always not only on God's mercy, but on His" truth," as pledged to the covenant with Israel. v. 8 refers, of course, to the miracles of Ex. xvii. 6; Num. xx. 11. Turned should be" turneth." We may note the change of the tense as significant. The Psalmist realizes as still present the old miraculons gifts of the God of Jacob. What He was of old to His people, He will be again. CXV. It falls readily into sections, perhaps taken up alternately by priest and people in Liturgical use:( a), in vv. 1-8, a pleading of the whole congregation with God to vindicate His majesty over the nullity of the heathen idolatry; then( b), in vv. 9-11, a song of trustful faith from the Levites and the people; answered( c), in vv. 12-15, by the promise of blessing to Israel, uttered( probably by the priest) in the Name of the Lord; and ( d), lastly, in vv. 16-18, a responsive chorus of thanksgiving and praise. v. 3. He is in Heaven- in the invisible glory, seen only by faith, as contrasted with the carnal visible 240 presence of idolatry. The title" the God of heaven" is especially applied to Him, both by Israelites and by heathen, in the era of the Captivity ( Ezra i. 2; v. 11, 12; vi. 9; vii. 12, 23; Neh. i. 4; ii. 4; Dan. ii. 18, 19, 44). in Ps. cxxxv. 15-18) breathes the vv. 4-8( repeated almost exactly very spirit of the later portion of the Book of Isaiah( see especially Isa. xli. 6, 7, 24, 29; xliv. 9-20)-expanding that which is implied in the Day 23. THE 3 As for our God, he is in heaven he hath done whatsoever pleased him. 4 Their idols are silver and gold even the work of men's hands. PSALMS. Day 23. 11 Ye that fear the Lord, put your trust in the Lord: he is their helper and defender. 5 They have mouths, and speak not eyes have they, and see not. 6 They have ears, and hear not noses have they, and smell not. 7 They have hands, and handle not; feet have they, and walk not neither speak they through their throat. 8 They that make them are like unto them and so are all such as put their trust in them. 9 But thou, house of Israel, trust thou in the Lord: he is their succour and defence. 10 Ye house of Aaron, put your trust in the Lord: he is their helper and defender. DAY 24, PSALM 116. Dilexi, quoniam. I AM well pleased that the Lord hath heard the voice of my prayer; 2 That he hath inclined his ear unto me: therefore will I call upon him as long as I live. 3 The snares of death compassed me round about: and the pains of hell gat hold upon me. 4 I shall find trouble and heaviness, and I will call upon the Name of the Lord 0 Lord, I beseech thee, deliver my soul. 5 Gracious is the Lord, and righteous yea, our God is merciful. 6 The Lord preserveth the simple: I was in misery, and he helped me. 7 Turn again then unto thy rest, O my soul: for the Lord hath rewarded thee. 8 And why? thou hast delivered my soul from death: mine eyes from tears, and my feet from falling. 12 The Lord hath been mindful of us, and he shall bless us: even he shall bless the house of Israel, he shall bless the house of Aaron. 13 He shall bless them that fear the Lord: both small and great. 14 The Lord shall increase you more and more you and your children. Morning Prayer. 240 15 Ye are the blessed of the Lord who made heaven and earth. 16 All the whole heavens are the Lord's: the earth hath he given to the children of men. 17 The dead praise not thee, O Lord neither all they that go down into silence. 18 But we will praise the Lord: from this time forth for evermore. Praise the Lord. 9 I will walk before the Lord: in the land of the living. 10 I believed, and therefore will I speak; but I was sore troubled: I said in my haste, All men are liars. 11 What reward shall I give unto the Lord: for all the benefits that he hath done unto me? 12 I will receive the cup of salvation and call upon the Name of the Lord. 13 I will pay my vows now in the presence of all his people: right dear in the sight of the Lord is the death of his saints. 14 Behold, O Lord, how that I am thy servant: I am thy servant, and the son of thine handmaid; thou hast broken my bonds in sunder. 15 I will offer to thee the sacrifice of thanksgiving and will call upon the Name of the Lord. 16 I will pay my vows unto the Lord, in the sight of all his people in the courts of the Lord's house, even in the midst of thee, 0 Jerusalem. Praise the Lord. PSALM CXV- cont. application of the word" vanities" to the idols of the heathen( Deut. xxxii. 21; 1 Kings xvi. 13, 26; Jer. viii. 19). Idolatry is viewed, not with loathing, but with scorn, as a senseless worshipping of a senseless thing. For even if in the first instance the idol is but a symbol, all experience shows that it becomes to the mas of men substantially an object of worship. vv. 9, 10 seem to form a responsive anthem, the first clauses of the two verses alternating between priests and people, while the burden," He is,& c., and the whole of v. 11, are sung in full chorus. It is at once a mutual exhortation to trust in the Lord, and a common expression of such trust. vv. 12-15 form the answer( probably by the High Priest) to this utterance of Levites and people. vv. 12, 13 correspond exactly to vv. 9-11, in promise of blessing to " the house of Israel,"" the house of Aaron," and to both together, as those who fear the Lord;" and vv. 14, 15 go down to the ground of confidence in this blessing, in the promise that the seed of Abraham shall be" increased" as the stars of heaven( Gen. xv. 5), and the solemn covenant, in which Israel is already " the blessed of the Lord." v. 17 seems to come in as a discord in the final hymn of praise. The thought of the Sheol of the unseen world" under the earth," is naturally suggested by the previous mention of the heavens and earth. But the dim and dreary idea of the condition of the dead as of those who( so far as we know) have no scope for the praise and service of God- closely resembling Ps. lxxxviii. 4, 10-12; Isa. xxxviii. 18, 19- belongs to the twilight of the Old Testament, as contrasted with the full light of the New; and even these must be read in contrast with such gleams of bright faith as Ps. xvi. 10-12; xvii. 16. Here it is used to emphasize the exhortation to praise and glorify God in the day of this life which we know, before the night comes. PSALM CXVI. This Psalm, although one of the Hallel group, and ending with the Hallelujah, differs much from those going before; first, in having its rejoicing more chequered by remembrances of past sorrow and danger, and next in exchanging the collective expression of national thanksgiving for a strong individuality of personal experience. It is a thanksgiving of great pathos and beauty, from one who has been brought out of sorrow and pain, and rescued from danger of death.( Hence its use in our Service for the Churching of Women.) A Jewish tradition refers it to Hezekiah, whose experience it would well suit; and this tradition has been supported by tracing verbal resemblances between it and Isa. xxxvii., xxxviii. Against it, however, is the existence of Aramaisms in the Psalm, indicating a later date, probably referring it, like other Psalms of this group, to the era of the restoration from Captivity. First( a), in vv. 1-9, the Psalm dwells on the remembrance of past trouble and danger, and the grateful joy in deliverance; next( b), in vv. 10-16, it contrasts the vanity of all earthly reliance with the graciousness of God's salvation, and, asking what return can be made to Him, breaks out into the vow of thankfulness and devotion as the only return which man can make or God accept. v. 1. I am well pleased,& c., should| fear or adoration, be based. be( as in A.V.)," I love( the Lord), for the Lord heareth,"& c. In the belief of God's gracious love to the soul, and on this alone, can any possibility of love, as distinct from 240 a " Thou that hearest prayer, to Thee shall all. flesh come.' vv. 3, 4. Comp. Ps. xviii. 3-5, of which these verses are almost a quotation. PSALM CXVI- cont. v. 4. I shall find,& c., is a most unfortunate error. It is" I found," describing the sorrowful past, now exchanged for deliverance and joy. v. 7. Turn again to thy rest. God Himself is the rest of the believer. He had seemed afar off, and so the soul wandered; now He is revealed in graciousness, and the soul" returns" to Him in infinite relief. Rewarded thee should be( as in A.V.)," dealt bountifully with thee." The Psalmist pleads no human desert, but simply his own need and God's goodness, delivering him( see v. 8) from death, sorrow, and sin. v. 9. Comp. Ps. xxvii. 15; lvi. 13. The contrast is, as so often, between the land of the living, which we know, and the unknown mystery of Hades. So in Ps. lxxxviii. 10-12; cxv. 17. v. 10. I believed,& c. This is the version of the LXX.( adopted in 2 Cor. iv. 13). But the true rendering seems to be," I believed, when I spake," referring apparently to the trustful declaration of v. 9. The Psalmist's faith was troubled but not destroyed by the experience of sorrow and faithlessness of man, which follows. In my haste( comp. Ps. xxxi. 24)in that sweeping and precipitate generalisation of bitter experience, despairing of humanity, which is a sign of our own human frailty, vv. 11, 12. There is in these verses an exquisite beauty of idea. The impulse of thankfulness is to desire to make return for what we have received from God. But the only return is to receive more, and that with deeper thankfulness. In relation to man, it is more blessed to give; in relation to God, to receive. In this belief lies the whole concepOut tion of" salvation by grace." of it grows the glad sacrifice of v. 15. "" In v. 12. The cup of salvation. itself this is only a natural metaphor ( comp. Ps. xvi. 5; xxiii. 5,& c.). But in the Paschal use of the Psalm there seems clear allusion to" the cup of blessing"( Matt. xxvi. 27; 1 Cor. x. 16) at the feast, v. 13. Right dear,& c. The death of God's saints is to Him no light thing; only when it is good does He suffer it, and then it is more precious than even the service of life. The verse was sung at the funerals of the early Church( Apost. Const. vi. 30). vv. 15, 16. In these verses( compared with vv. 12, 13) there is the natural reiteration of thankful joy. But the Psalmist now goes on to desire his thanksgiving to be a witness of God's goodness to others. Hence the emphasis on the presence of" His people," and the" courts of His house." PSALM CXVII. This short Psalm is itself a kind of doxology, beginning and ending with the Hallelujah. Its speciality( on account of which it is evidently quoted in Rom. xv. 11). is the call to all the nations to praise God, because of the manifestation of His mercy and truth to Israel, which, being a revelation of His true Nature, declares His dealing with all His creatures( comp. Ps. cxv. 1). PSALM CXVIII. This magnificent Hosanna Psalm is obviously a Psalm of solemn entrance into the Temple on some great Festival( see vv. 19, 20, 24). In the ritual of the Second Temple it was appropriated to the Feast of Tabernacles; the Hosanna of v. 25 was then sung on compassing the altar; the seventh day of the feast expressly named" the great Hosanna," and even the palm branches borne on that day called" Hosannas." It can hardly, therefore, be doubted that it was originally used at some special celebration of that Feast after the Restoration; and as the Temple appears to have been complete, most probably at the great celebration under Nehemiah( Neh. viii. 13-18). The Psalm is vividly dramatic, representing the leader of 240 b PSALM CXVIII- cont. Israel with his train coming to the Temple, calling for the gates to be opened to his triumphal entrance, and going in to worship the Lord. The use of vv. 25, 26 by the Jews on our Lord's triumphal entry implies their acceptance of it as typically a Messianic Psalm; and the express application of v. 22 to Our Lord by Himself and by His Apostles( Matt. xxi. 42-46; Acts iv. 11; 1 Pet. ii. 7) sanctions this interpretation. Hence it is used as a Psalm of EASTER DAY, as the day of Our Lord's triumph over the " principalities and powers" of evil. The Psalm is dramatically distributed to different actors. In vv. 1-4 we have( a) the opening chorus of thanksgiving from the train of the king or leader without, and the priests within; then( b), in vv. 5-9, the king thankfully records his deliverance and confidence in the Lord, and his thanksgiving is taken up by a response of like trust; next( c), in vv. 10-16, he again exults in his sure victory over all nations in the Lord's Name, in spite of fierce opposition and danger, and is answered similarly by utterance of triumph from the people; on this( d), in vv. 17-20, follows his summons to open the gates, answered by consent from within; then( e), in vv. 21-24, entering the Temple, he pours out his thanksgiving; and all alike, priests and people, glorify the Lord on the" day that He has made;" finally ( f), in vv. 25-29, he prays," Save, I beseech thee"( Hosanna), and is " blessed as coming in the Name of the Lord;" and the whole Psalm ends with a chorus of universal praise to God. vv. 1-4, strongly resembling Ps. cxv. 9-12, seem to form a responsive chorus- vv. 1 and 4 sung by the whole congregation, v. 2 by the priests from within, v. 3 by the people withoutwith that continual refrain( as in Ps. cxxxvi.)," His mercy endureth for ever," sung at David's bringing up of the Ark, and at the dedication of the First Temple( 1 Chr. xvi. 34, 41; 2 Chr. v. 13). vv. 5-7, the utterance of the leader or king, suit well the experience of Nehemiah( see Neh. iv., vi.), sensible of continual danger, and yet resting on the Lord. So the response in v. 9, disclaiming" trust in princes,' might well have in view the Persian king and his princes( comp. Ezra viii. 22). >> v. 5 should be" I called on the Lord in straitness; The Lord heard, and set me at large." Comp. xviii. 36; xxxi. 9. vv. 6, 7 are obviously taken from Ps. lvi. 9, 11; liv. 4, 7. vv. 8, 9 are the response from the royal train, or the priests, or from both alternately, taking up his confidence in no arm of man, but in the Name of the Lord- in the same tone which predominates so strikingly in the Books of Ezra and Nehemiah. 241 vv. 10-12 similarly express the sense of hostility on every side, which appears in the same books, as weighing heavy on the restored exiles( see especially Neh. iv. 1-11; vi. 1-14); though swallowed up in confidence in the Name of the Lord. v. 12. The fire among the thorns ( comp. Ps. lviii. 8)-proverbial for sudden blaze and sudden extinction. v. 13 suddenly changes to an evidently personal reference to some special leader of enmity- possibly Sanballat or Tobiah( see Neh. vi. 2-14). v. 14 is a reminiscence of the first Psalm of Israel( Exod. xv. 2), similarly taken up in Isa. xii. 2. vv. 15, 16, the response of the people, have clearly the same reference to Exod. xv. 6, 12. Naturally the thoughts of the exiles restored from the Captivity go back to the era of the first deliverance from bondage, with which that restoration is so often compared( see Jer. xvi. 14, 15; xxiii, 7, 8). v. 15. Health- that is, salvation. The joy is the joy of the redeemed. vv. 17-19 are again the utterance of the king. In the spirit of the frequent confession of the restored exiles he acknowledges past trouble Day 24. THE PSALMS. PSALM 117. Laudate Dominum. PRAISE the Lord, all ye heanations. 2 For his merciful kindness is ever more and more towards us and the truth of the Lord endureth for ever. Praise the Lord. PSALM 118. Confitemini Domino. O GIVE thanks unto the Lord, for he is gracious because his mercy endureth for ever. 2 Let Israel now confess, that he is gracious and that his mercy endureth for ever. 3 Let the house of Aaron now confess that his mercy endureth for ever. 4 Yea, let them now that fear the Lord confess that his mercy endureth for ever. 5 I called upon the Lord in trouble and the Lord heard me at large. 6 The Lord is on my side: I will not fear what man doeth unto me. 7 The Lord taketh my part with them that help me therefore shall I see my desire upon mine enemies. 8 It is better to trust in the Lord: than to put any confidence in man. 9 It is better to trust in the Lord: than to put any confidence in princes. 10 All nations compassed me round about: but in the Name of the Lord will I destroy them. 11 They kept me in on every side, they kept me in, I say, on every side but in the Name of the Lord will I destroy them. 12 They came about me like bees, and are extinct even as the fire among the thorns: for in the Name of the Lord I will destroy them. Day 24. 13 Thou hast thrust sore at me, that I might fall but the Lord was my help. 14 The Lord is my strength, and my song and is become my salvation. 15 The voice of joy and health is in the dwellings of the righteous: the right hand of the Lord bringeth mighty things to pass. 16 The right hand of the Lord hath the pre- eminence: the right hand of the Lord bringeth mighty things to pass. 17 I shall not die, but live: and declare the works of the Lord. 18 The Lord hath chastened and corrected me: but he hath not given me over unto death. 19 Open me the gates of righteousness that I may go into them, and give thanks unto the Lord. 20 This is the gate of the Lord the righteous shall enter into it. 21 I will thank thee, for thou hast heard me and art become my salvation. 22 The same stone which the builders refused: is become the head- stone in the corner. 23 This is the Lord's doing: and it is marvellous in our eyes. 24 This is the day which the Lord hath made: we will rejoice and be glad in it. 25 Help me now, O Lord: 0 Lord, send us now prosperity. 26 Blessed be he that cometh in the Name of the Lord: we have wished you good luck, ye that are of the house of the Lord. 27 God is the Lord who hath shewed us light: bind the sacrifice with cords, yea, even unto the horns of the altar. 28 Thou art my God, and I will thank thee: thou art my God, and I will praise thee. 29 O give thanks unto the Lord, for he is gracious and his mercy endureth for ever. 241 PSALM CXVIII- cont. as the Lord's well- deserved chasten-| strong," and making the Messiah ing- a sorrow, but" not unto death." Himself to suffer, and so" to enter Then in the full sense of the right into His glory." eousness, given by God's grace, he calls on them to open the gates of righteousness"-that is( see v. 20), the gates into which only the righteous shall enter( comp. Isa. xxvi. 2-4). v. 20 is clearly the answer of the priests from within( comp. Ps. xv. 1-6; xxiv. 3-5), as they throw the gates wide open, that the royal train may sweep in. ov. 21, 22 are the king's thanksgiving, as he stands before the altar; taken up in vv. 23, 24 by priests and people, in full chorus, both of wonder and gladness. v. 22. The same stone,& c. These words are best explained by Isa. xxviii. 16," Behold! I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation; he that believeth shall not make haste"( comp. Rom. ix. 33; x. 11; 1 Pet. ii. 6, 7, 8). The corner stone, considered as the uniting stone both of foundation and superstructure( as in Eph. ii. 20), is here the king- type of the true Messiah ( Matt. xxi. 42; Acts iv. 11)-rejected by those who claim to be" the builders" of the world, but chosen by God, and" precious."" This is the Lord's doing, marvellous in the eyes of men," as choosing the weak things of the world to confound the "" v. 25. Help me now,& c.-properly, Save, I beseech Thee( Hosanna) a phrase of prayer( as in Ps. xii. 1; xx. 9; xxviii. 10,& c.), turned, through confidence in the grant of the salvation asked for, into a cry of joy and thanksgiving. Here it is probably the prayer of the king, to which v. 26," Blessed be he,"& c., is the responsive welcome of the priests ( for the latter clause should be( as in A.V.)," we have blessed you out of the house of the Lord"). In Matt. xxi. 9 both were taken up by the rejoicing people at the Messian's triumphant entry. 66 242 66 vv. 27-29 are again the responsive utterance of the king( v. 28) and his train( vv. 27, 29), preparing for the sacrifice. v. 27. Hath shewed us light. Compare the formula of blessing in Christian hymn in Eph. v. 14. Num. vi. 25, and the fragment of Bind the sacrifice,& c.- that is, " bind the victim( and lead it) even to the horns of the altar," on which the blood was to be sprinkled. Another rendering( less probable, though supported by some ancient Versions) is." Deck the, feast with boughs"( alluding to the ceremonial of the Feast of Tabernacles). v. 28. Compare again Exod. xv. 2; Isa. xxv. 1. PSALM CXIX. This Psalm- the greatest of the Acrostic Psalms, arranged in sets of eight verses each, beginning with one of the letters, taken in succession, of the Hebrew alphabet- is the" Psalm of the Law," showing how that Law had, indeed, written itself on the hearts of God's faithful people. Perhaps in its largest view" the Law" may( according to a well- known Scriptural usage) include the whole of the Old Testament revelation; but the words used show that the phrase has chief reference to the Law properly so called- as the clear decisive revelation of God's will in statutes and commandments for the moral and spiritual guidance of His people. It is on this, in all its various aspects, that the Psalmist, obeying to the utmost the injunction of Deut. vi. 3-9, dwells with reverence, and, indeed, awe, but with infinite love and delight. This attitude of soul towards the Law marks the era after the restoration from the Captivity. Then for the first time was the Law multiplied in written form, so as to be( as in the Psalm) the theme of daily private study; then taught solemnly( Neh. Day 24. DAY 24. THE PSALMS. Evening Prayer. PSALM 119. Beati immaculati. LESSED are those that are undefiled in the way and BLE I walk in the law of the Lord. 2 Blessed are they that keep his testimonies and seek him with their whole heart. 3 For they who do no wickedness walk in his ways.. 4 Thou hast charged: that we shall diligently keep thy commandments. 5 0 that my ways were made so direct that I might keep thy statutes! 6 So shall I not be confounded: while I have respect unto all thy commandments. 7 I will thank thee with an unfeigned heart: when I shall have learned the judgments of thy righteousness. 8 I will keep thy ceremonies: O forsake me not utterly. In quo corriget? WHEREWITHA L shall a young man cleanse his way: even by ruling himself after thy word. 10 With my whole heart have I sought thee: 0 let me not go wrong out of thy commandments. 11 Thy words have I hid within my heart that I should not sin against thee. 12 Blessed art thou, O Lord: O teach me thy statutes. 13 With my lips have I been telling of all the judgments of thy mouth. 14 I have had as great delight in the way of thy testimonies: as in all manner of riches. 15 I will talk of thy commandments and have respect unto thy ways. 16 My delight shall be in thy statutes and I will not forget thy word. Day 24. Retribue servo tuo. 0 DO well unto thy servant: that I may live, and keep thy word. 18 Open thou mine eyes that I may see the wondrous things of thy law. 19 I am a stranger upon earth: 0 hide not thy commandments from me. 20 My soul breaketh out for the very fervent desire that it hath alway unto thy judgments. 21 Thou hast rebuked the proud and cursed are they that do err from thy commandments. 22 O turn from me shame and rebuke for I have kept thy testimonies. 23 Princes also did sit and speak against me but thy servant is occupied in thy statutes. 24 For thy testimonies are my delight and my counsellors. Adhesit pavimento. MY soul cleaveth to the dust: thou me, according to thy word. 26 I have acknowledged my ways, and thou heardest me: 0 teach me thy statutes. 27 Make me to understand the way of thy commandments: and so shall I talk of thy wondrous works. 28 My soul melteth away for very heaviness: comfort thou me according unto thy word. 29 Take from me the way of lying and cause thou me to make much of thy law. 30 I have chosen the way of truth and thy judgments have I laid before me. 31 I have stuck unto thy testimonies: 0 Lord, confound me not. 32 I will run the way of thy commandments when thou hast set my heart at liberty. 242 PSALM CXIX- cont. viii. 1-12) to the people, and made the basis of an elaborate teaching, covering the whole area of life and thought. In that enthusiastic delight in the Law, as Law, lay the germ of the exaggerated Pharisaism of the future. But in itself it expressed simply the consciousness of its power as the great safeguard against idolatry and ungodliness- a safeguard naturally regarded with almost exclusive reverence, now that Prophecy ceased, that the royalty of Judah was under eclipse, and that the Temple was shorn of its ancient glory. The Law is viewed under various aspects, indicated by the ten different words used again and again to describe it. Its general title, as a complete system, is the" Law"( v. 1); as a witness of God's nature, and of true humanity as accordant to that nature, it is His" testimonies"( v. 2); in its didactic and directive power, independent of all enforcement, and accepted freely in the spirit, we learn from it His" ways"( v. 3) and His precepts"( v. 4); in its sterner aspect, as a code of definite rules guarded by sanctions of reward and punishment, it contains His" statutes"( v. 5), His commandments( v. 6), His" judgments"( v. 7); in all these ways it is His" word"( v. 9), the revelation of Himself to the soul, and of this general revelation the" promise"( v. 11), and the" faithfulness"( v. 30) indicate the two attributes of graciousness and constancy. These last titles are less frequently and technically used. 99 So also in the successive sections, though there is no formal system, we can trace a method; it will be seen that there is a true variety of idea, rising above mere repetition. In all the varied experiences of life, even under persecution from without, and temptation from within, the soul, " hungering and thirsting after righteousness," glories in the discovery of it in the stern, clear, authoritative supremacy of God's Law. ALEPH. The blessedness of unreserved| BETH. The security in it from error obedience to the Law of God. and sin. The whole section is a comment of resolution and prayer on" the first and great Commandment" of Deut. vi. 5, and thus a fit general introduction to the whole Psalm. vv. 1-3 describe the three elements of obedience to the Law- purity of intention( v. 1), reverence in treasuring up(" keeping") God's word with the whole heart( v. 2), and, as a result, freedom from the power of sin( v. 3). vv. 5, 6 acknowledge, as from God alone, the power to keep what He ordains( v. 4), and the certainty of blessing, in which we cannot be disappointed(" ashamed"). In this acknowledgment all self- righteousness is renounced. v. 7 goes beyond the promise of obedience to enthusiasm of thankfulness for the knowledge of His righteous judgments- rising thus from godly fear to" the more excellent way of love. 242 a The emphasis here is on guidance in the early choice of life; but it seems an error to suppose from it that the Psalmist was young. The whole tone is of matured experience in the way of God- looking back with special remembrance of the power of youthful temptation and sin, and of the need of guardianship against it. from the first opening of life, a sinvv. 9-11 evidently acknowledge fulness from which we need to be cleansed( v. 9), blindness in which we go astray( v. 10), and positive sin into which we fall( v. 11). Against all God's Law written" in the heart" ( see Jer. xxxi. 31) is the safeguard. He alone( v. 12) can write it there. vv. 13, 14 describe what the Psalmist already has done- in bearing constant witness to God's Law without ( v. 13), and in unreserved delight over it within( v. 14); vv. 15, 16 express his resolution to advance in the same path, by thoughtfulness of mind ( v. 15) and devotion of heart( v. 16). PSALM CXIX- cont. The emphasis on the joy of obedi-| He has" stuck to God's commandence, which implies love, is notable ments," yet he prays for strength to advance in them, and for enlargethroughout. ment of heart. GIMEL. Support in it against persecution and scorn. In this section there is a deeper sense of struggle-weakness and transitoriness in ourselves, persecution from the power of the world without and accordingly a more pervading tone of prayer. vv. 17-20 are a fourfold cry of earnest supplication for sustenance of strength and life( v. 17), for gift of insight into the depths of God's will( v. 18), for comfort in this world's pilgrimage( v. 19), for satisfaction of hunger and thirst after righteousness"( v. 20). The first and third belong to man's lower nature of weakness; the second and fourth to the instinct of perfection, which marks his higher nature and capacity. vv. 21-24 contrast the painful sense of persecution from the proud and the princes of the world, with the two great supports under such persecution- a confidence in God's final retribution, and present inward peace in resting on His will- the two implying and strengthening each other. DALETH. Rest on it in the dark hour of sorrow. This section goes further still into the depths. It is an anticipation of the De Profundis( Ps. cxxx.); yet throughout the soul feels firm ground in resting on the true Rock. v. 25( comp. Ps. xliv. 25). The dust is the dust of death"( Ps. xxii. 15); for the prayer is" quicken me" with life( comp. v. 17). The sorrow is one in which the soul melteth away" ( v. 28), and even faith fears lest it should be" confounded"( v. 31). It is the hour of darkness, yet never wholly losing the Light. HE. The Law the security of singlehearted stedfastness in life. The Psalmist passes here out of the hour of darkness. Conflict there still is, but certain hope of triumph. He feels in himself the love of God's Law; he only prays that he may understand it better, and keep it to the end, in a thoughtful stedfastness. v. 26. I have acknowledged,& c. Sorrow brings forth confession, laying the whole life before God, with prayer both for teaching and for the grace to learn what through sorrow God may teach us. vv. 33-35. The prayer is for light to the understanding. If only the soul can see God's will as it is, there must follow( v. 1) stedfastness,( v. 2) unreserved devotion, and( v. 3) the delight of love. So is it in man, so far as he follows his higher nature; so would it be perfectly but for the power of sin. vv. 29-32, alternate avowal of faithfulness with prayer for greater faithfulness. The Psalmist has chosen " the way of truth," yet prays to have taken from him" the way of lying." 242 b vv. 36, 37 recognise the disturbing forces which mar that happy consummation- the" covetousness,' whether of lust or avarice within, and the" vanity," perhaps of the literal idols( as in Deut. xxxii. 21; Ps. xxxi. 6,& c.), perhaps of the idols of the world without. From both God's grace alone can save. v. 38 should be rendered" Stablish to thy servant Thy promise, Which is granted to fear of Thee; or "" " Which issues in fear of Thee." v. 39. The rebuke or reproach is here the shame of sin, before the conscience or before men. vv. 38-40 look on to the end of the conflict between man's higher and lower nature- promised victory ( v. 38), freedom from the reproach of sin( v. 39), spiritual life in God ( v. 40). VAU. Witness for God's Law before the world. The Psalmist, having now laid firm hold of God's Law for himself, desires to witness for it to others, against the positive antagonism, and in face of the imposing greatness, of the world. v. 41. Thy word- properly," Thy promise." The prayer suits well the time of restoration from the Captivity. The Psalmist waits for the PSALM CXIX- cont. promised mercy and salvation of God. vv. 42-45 contemplate reproach from" his blasphemers"( slanderers, v. 42), challenge to give an answer in God's truth( v. 43), and straitness of difficulty or persecution ( v. 45). All these belonged to the experience of the restored exiles; in the knowledge of God they found the secret of victory over reproach, confidence in answer, enlargement from trouble. v. 46. Before kings( comp. v. 23)evidently the kings or princes of the heathen. Their greatness cannot overawe the servant of the King of kings( see Neh. ii. 1-4; and compare Matt. x. 18-20). If v. 48. My hands will I lift up- in the attitude, either of prayer or of solemn vow( see Gen. xiv. 22). the former, it is a strong expression of worship of the Law as revealing God; if( as is perhaps more likely) the latter, of solemn vow of observance. In either case the spring of action is not fear, but love, of the commandment as" holy and just and pure." ZAIN. The conflict of such witness against pride and wickedness. The idea of the preceding section is continued, but with deeper sense of the conflict, which witness for God implies, against pride, and wickedness. persecution, vv. 51, 52." The proud( the " blasphemers" of v. 42) deride the trust in a promise which seems to linger as to fulfilment( see Neh. iv. 1-5). The servant of God remembers that" His judgments are everlasting"-" a thousand years being to Him as one day"-and so receives comfort( comp. 2 Pet. iii. 3, 4, 8, 9), 243 33 v. 53. I am horribly afraid. This should be," horror( of indignation) has seized me." The idea is not of fear, but of righteous indignation. The servant of God is not content to comfort himself silently; but in the face of this abhorred wicked66 ness he makes the Law of God the public song" of his daily" pilgrimage"( v. 54), as well as the private meditation of the night watches( v. 55). v. 56. This I had, because,& c.- probably," This I had"( as God's gift) " that I have kept Thy statutes." Out of the conflict he emerges by God's grace victorious. vv. 58-60. The order in these verses is significant. The first step in godliness is prayer for God's promised vv. 49, 50 dwell again, with more blessing( v. 58), then comes self- expathos of supplication, on the pro- amination and conversion to Him mise(" word"), which has been hope( v. 59); out of this springs the and comfort in trouble, that God will" haste" of enthusiastic devotion look upon His servants and remember( v. 60). them( comp. Dan. ix. 17-19). CHETH. God Himself the all- sufficient portion of His servant. From the sense of conflict the Psalm now passes to the deeper sense of peace, for one who has made the Lord his portion, in all the phases of a godly life- prayer ( v. 58), meditation( v. 59), active obedience( v. 60), fortitude under persecution( v. 61), thanksgiving ( v. 62), communion with the saints ( v. 63), sense of the pervading presence of God( v. 64). v. 57. Thou art,& c.- properly," Jehovah is my portion. This is his watchword, the open profession of his life. There is clear allusion to the blessing on the family of Aaron and on the tribe of Levi( Num. xviii. 20; Josh. xiii. 33). The servant of God is a priest before God; the portion of the world is nothing to him, for God is to him all in all. vv. 61, 62. There is an equally instructive contrast in these verses. The wrong and persecution are not only borne, but borne with joy. Like Paul and Silas at Philippi, the sufferer even at midnight sings praise to God, and thanks God that he is. thought worthy to suffer. vv. 63, 64. Here the Psalmist, victorious over persecution, goes out of himself, first to enjoy the communion of saints, then to rest on the visible presence of God in mercy " filling the whole earth( comp. Isa. vi. 3). In these is the natural comfort under all bitterness of wrong and suffering. Day 25. DAY 25. THE PSALMS. Morning Prayer. Legem pone. TEACH me, O Lord, the way of thy statutes: and I shall keep it unto the end. 34 Give me understanding, and I shall keep thy law yea, I shall keep it with my whole heart. 35 Make me to go in the path of thy commandments: for therein is my desire. 36 Incline my heart unto thy testimonies and not to covetous: ness. 37 O turn away mine eyes, lest they behold vanity: and quicken thou me in thy way. 38 0 stablish thy word in thy servant that I may fear thee. 39 Take away the rebuke that I am afraid of: for thy judgments are good. 40 Behold, my delight is in thy commandments: 0 quicken me in thy righteousness. Et veniat super me. ET thy loving mercy come also unto me, O Lord: even thy salvation, according unto thy LE word. 42 So shall I make answer unto my blasphemers: for my trust is in thy word. 43 O take not the word of thy truth utterly out of my mouth: for my hope is in thy judgments. 44 So shall I alway keep thy law: yea, for ever and ever. 45 And I will walk at liberty for I seek thy commandments. 46 I will speak of thy testimonies also, even before kings: and will not be ashamed. 47 And my delight shall be in thy commandments have loved. which I 48 My hands also will I lift up unto thy commandments, I have loved and my study shall be in thy statutes. which 0 in thou hast caused me to put my trust. 50 The same is my comfort in my trouble for thy word hath quickened me. 51 The proud have had me : yet exceedingly in derision have I not shrinked from thy law. Memor esto servi tui. THINK upon thy servant, as concerning thy word: whereDay 25. 52 For I remembered thine everlasting judgments, O Lord and received comfort. : 53 I am horribly afraid: for the ungodly that forsake thy law. 54 Thy statutes have been my songs: in the house of my pilgrimage. 55 I have thought upon thy Name, O Lord, in the night: and have kept thy season law. : 56 This I had because I kept thy commandments. Portio mea, Domine. O Lord: I have promised to keep thy law. 58 I made my humble petition in thy presence with my whole heart: O be merciful unto me, according to thy word. 59 I called mine own ways to remembrance and turned my feet unto thy testimonies. 60 Imade haste, and prolonged not the time to keep thy commandments. 61 The congregations of the ungodly have robbed me: but I have not forgotten thy law. 62 At midnight I will rise to give thanks unto thee: because of thy righteous judgments. 63 I am a companion of all them that fear thee and keep thy commandments. 64 The earth, O Lord, is full of thy mercy: 0 teach me thy statutes. 243 Bonitatem fecisti. LORD, thou hast dealt graciously with thy servant: according unto thy word. 0 PSALM TETH. The blessing of suffering accepted as God's will to us. To the sense of comfort under suffering succeeds naturally the consciousness of the actual use and blessing of suffering, as a discipline of instruction( comp. Prov. iii. 11, 12; Heb. xii. 5-13). To the faithless the sorrow is the sorrow of the world which worketh death; for the faithful it worketh" repentance not to be repented of"( 2 Cor. vii. 10). CXIX- cont. him the knowledge of His will, since without this it were better for man not to have been born( compare a similar plea, though of different tone, in Job x. 8-13). 66 vv. 65, 66. Suffering is felt to be a blessing of God's graciousness; the prayer is that He will teach us by a true insight to see its meaning, and so enjoy the blessing to the full. vv. 67, 68. Here and in v. 71 the key to that meaning is found. Prosperity had brought self- will and forgetfulness of God; adversity now taught reverence and knowledge of His will ( comp. Ps. xxx. 6-8). No words could better express the effect on the restored exiles of the suffering of the great Captivity. vv. 69, 70. By a contrast singularly true to human nature, there comes in here a sudden flash of indignation against the falsehood and sleek selfsufficiency of the enemy. Wickedness is overruled to God's gracious purpose, but it is wickedness, and hateful wickedness, still. v. 70. Fat as brawn- that is, steeped in self- indulgence, so as to be incapable of higher knowledge and love ( comp. Ps. xvii. 10; Isa. vi. 10; Matt. xiii. 15). v. 72( comp. Ps. xix. 10; Prov. viii. 10, 11, 19; Job xxviii. 15-19). The loss of the gold and silver" of worldly prosperity only brings out the preciousness of the riches, which the world cannot give or take away. JOD. God's Law the law of human nature and life. The key to this section is in its opening words. Man is God's creature; God's Law must be the law of his being. Therefore His judgments must be ordained to work out this law; therefore proud resistance to it cannot but be ashamed, and the obedience of godly fear must triumph. v. 73. The prayer is of great beauty and meaning. The Psalmist pleads with God as being His creature. He has made man; He will surely teach 244 v. 74. Here, and in v. 79, the Psalmist turns from himself to his fellow- servants in the fear of God; he desires to help them by his trust in God, seen to be justified( v. 74); he desires( v. 79) their sympathy as a help against his persecutors. vv. 75-77 breathe the tone of an assured faith which has found out the secret of God's dealings, seeing that even in chastisement they are not only right but guided by His Still they pray that sorrow in God's very faithfulness" to His covenant. good time may pass, and living mercies come back visibly to comfort and sustain his servant. 66 vv. 78, 79( like vv. 21, 23, 42, 51, 61, 69) show virulence of persecution by worldly power. The Psalmist trusts in God, and od only, against it; yet he naturally desires the secondary comfort of human sympathy. Even before God" it is not good for man to be alone." v. 80. Ashamed. The word is the same as" confounded" in v. 78. Pride will have a fall; firm obedience to God must stand. CAPH. The longing for perfect retribution. There is here a sudden change to a plaintive tone, not unlike that of in this case it is the cry of longing the fourth section( vv. 25-32). But for perfect retribution- salvation to the faithful, vengeance on the persePs. vi. 3; xiii. 1-4; Rev. vi. 10. The cutors like the" How long?" of triumph of evil is not only a present sorrow, but a sore trial of faith, under which the soul cries out. "" vv. 81, 82. The original is stronger, ' My soul faints for Thy salvation ( comp. v. 20)," mine eyes fail( in looking) for Thy promise( comp. v. 123). Yet there is still good hope" and confident prayer for comfort. It must come, but the longing is that it may come speedily. رو v. 83. A bottle in the smoke. The idea is probably of an old disused wine skin, shrivelled in the smoke of the chimney, where it has hung. THE PSALMS. Day 25. Day 25. 66 O learn me true under- thy commandments with my standing and knowledge: for I have believed thy commandments. 67 Before I was troubled, I went wrong but now have I kept thy word. whole heart. 70 Their heart is as fat as brawn: but my delight hath been in thy law. 68 Thou art good and gracious: O teach me thy statutes. 69 The proud have imagined a lie against me but I will keep DAY 25. Evening Manus tuae fecerunt me. THY HY hands have made me and fashioned me: 0 give me understanding, that I may learn thy commandments. 74 They that fear thee will be glad when they see me because I have put my trust in thy word. 71 It is good for me that I have been in trouble that I may learn thy statutes. 72 The law of thy mouth is dearer unto me: than thousands of gold and silver. Prayer. avenged of them that persecute me? 85 The proud have digged pits for me which are not after thy law. 86 All thy commandments are true: they persecute me falsely; O be thou my help. 87 They had almost made an end of me upon earth: but I forsook not thy commandments. 88 O quicken me after thy loving- kindness: and so shall I keep the testimonies of thy mouth. 75 I know, O Lord, that thy judgments are right and that thou of very faithfulness hast caused me to be troubled. 76 0 let thy merciful kindness be my comfort: according to thy word unto thy servant. In aeternum, Domine. 77 Olet thy loving mercies come unto me, that I may live: for thy law is my delight. 78 Let the proud be confound- LORD, thy word: endureth for ever ed, for they go wickedly about to destroy me: but I will be occupied in thy commandments. 79 Let such as fear thee, and have known thy testimonies: be turned unto me. 800 let my heart be sound in thy statutes that I be not ashamed. hope because of thy word. 82 Mine eyes long sore for thy word saying, O when wilt thou comfort me? 83 For I am become like a bottle in the smoke: yet do I not forget thy statutes. 84 How many are the days of thy servant: when wilt thou be 90 Thy truth also remaineth from one generation to another: thou hast laid the foundation of the earth, and it abideth. 91 They continue this day according to thine ordinance: for all things serve thee. 92 If my delight had not been in thy law: I should have perished in my trouble. Defecit anima mea. 93 I will never forget thy comY soul hath longed for thy mandments for with them thou a me. 94 I am thine, O save me: for I have sought thy commandments. 95 The ungodly laid wait for me to destroy me: but I will consider thy testimonies. 96 I see that all things come to an end: but thy commandment is exceeding broad. 244 PSALM CXIX- cont. Some interpreters, looking to the custom of mellowing wine by hanging it in the smoke, explain this passage of the ripening effect of trouble upon the soul. But this sense hardly suits the tone of the whole passage. the whole sum of visible things. In either case the idea of the verse is not of the transitoriness but the finiteness of all that is earthly, in contrast with the infinite scope of God's Law, not only pervading, but transcending even the bounds of His creation. in vv. 84-87, like other passages this Psalm, unite the ideas of treacherous enmity( v. 85) with open persecution, even to death( vv. 84, 86, 87). Nothing could better accord with the condition of things disclosed in Neh. ii., iv., vi. v. 88. Quicken me. The prayer inlicates the extremity of trial, before which life itself seems to tremble in the balance( comp. vv. 17, 25, 50). LAMED. The eternity and universality of God's Law. vv. 89-91. The idea is exactly that of Ps. cxlviii. 5, 6. The" word here is the creative word, fulfilling itself unceasingly in heaven and earth; the" truth" is the pledge of fixity( as in Gen. viii. 21, 22), on which all action of man depends; the" ordinance" is the sustaining and ruling Law of God, through which all creation lives. From the confusion of man's frailty and disobedience the Psalmist takes refuge in the unswerving and unceasing obedience of nature. However vv. 98-100. The emphasis throughFrom the conflict of soul described in the preceding section, the Psalmist out is on the gift of wisdom- that is, finds rest in contemplating God's the knowledge of the true end of life Law in nature, as eternal, un-- through the revelation of the will of God. Those who look into the changeable, universal. present trials and dangers may try essence of the Law by the insight of faith, they have their limit, and love, rise above the self- reliant wisdom of the proud(" the enemies") cannot mar His universal Law. ( v. 98), the study of the learned ( v. 99), the experience of the aged. The idea is that which pervades the whole Book of Proverbs. vv. 92-95 turn from the stately course of the great stream of nature to the troubled sea of humanity. There the servant of God finds trouble( v. 92), exhaustion of strength( v. 93), danger( v. 94), persecution even to death( v. 95). Yet God's righteousness must be sufficient. On it he rests for life, salvation, and triumph. 245 v. 96. I see that all things,& c. The literal rendering is( as in A.V.), " I have seen an end( or limit) of all perfection." This, however, may mean that there is a limit either to all that claims perfection on earth, or( as apparently in our version) to MEM. Love of God's Law our wisdom and our joy. The tone of this section rises from faith to love, from comfort to enthusiastic delight. The Psalmist turns from God's Law seen without to God's Law written in the heart; in it he finds first wisdom, next righteousness, then sweetness of delight. " The fruit of the Spirit is righteousness, and peace, and joy in the Holy Ghost." vv. 101, 102 describe this wisdom as a practical wisdom, shewing itself in both negative( v. 101) and positive obedience( v. 102)-an obedience not enforced by fear of punishment or hope of reward, but arising from simple knowledge of the truth( vv. 102 -104). v. 103( with which comp. Ps. xix. 10; Prov. viii. 11) forms the climax. God's Law is not only the source of teaching and the spring of obedience, but by its intrinsic righteousness a joy and delight. NUN. God's Law a light of guidance and comfort. The same idea is here pursued, but under the recognition of persecution and temptation from without. God's Law is the light of life; against temptation a light of guidance; under persecution a light of comfort. v. 105( comp. Prov. vi. 23). The " lamp" is kindled specially for the hours of darkness; the" light" is Day 25. THE PSALMS. Quomodo dilexi! LORD, what love have I unto thy law all the day long is my study in it. 98 Thou through thy commandments hast made me wiser than mine enemies for they are ever with me. 99 I have more understanding than my teachers for thy testimonies are my study. 100 I am wiser than the aged: DAY 26. Morning Lucerna pedibus meis. THY word is a lantern unto my feet and a light unto my paths. 106 I have sworn, and am stedfastly purposed to keep thy righteous judgments. 107 I am troubled above measure: quicken me, O Lord, according to thy word. 108 Let the free- will offerings of my mouth please thee, O Lord and teach me thy judgments. 109 My soul is alway in my hand yet do I not forget thy law. 110 The ungodly have laid a snare for me but yet I swerved not from thy commandments. 111 Thy testimonies have I claimed as mine heritage for ever: and why? they are the very joy of my heart. Day 25. because I keep thy commandments. 101 I have refrained my feet from every evil way that I may keep thy word. 102 I have not shrunk from thy judgments: for thou teachest me. 103 O how sweet are thy words unto my throat: yea, sweeter than honey unto my mouth. 104 Through thy commandments I get understanding therefore I hate all evil ways. 112 I have applied my heart to fulfil thy statutes alway: even unto the end. Iniquos odio habui. HATE them that imagine evil things but thy law do I love. I 114 Thou art my defence and shield and my trust is in thy word. 115 Away from me, ye wicked: I will keep the commandments of my God. 116 O stablish me according to thy word, that I may live: and Prayer. let me not be disappointed of my hope. 117 Hold thou me up, and I shall be safe: yea, my delight shall be ever in thy statutes. 118 Thou hast trodden down all them that depart from thy statutes for they imagine but deceit. 119 Thou puttest away all the ungodly of the earth like dross: therefore I love thy testimonies. 120 My flesh trembleth for fear of thee: and I am afraid of thy judgments. Feci judicium. I DEAL with the thing that is lawful and right: 0 give me not over unto mine oppressors. 122 Make thou thy servant to delight in that which is good: that the proud do me no wrong. 123 Mine eyes are wasted away with looking for thy health and for the word of thy righteousness. 124 O deal with thy servant according unto thy loving mercy: and teach me thy statutes. 125 I am thy servant, O grant me understanding that I may know thy testimonies. 126 It is time for thee, Lord, to lay to thine hand for they have destroyed thy law. 127 For I love thy commandments above gold and precious stone. 128 Therefore hold I straight 245 PSALM CXIX- cont. the natural light for all time. Yet| tried in the furnace, and found to both need the gaze upon it of" stedfast purpose"( v. 106); otherwise they shine in vain. be but dross( Jer. vi. 28-30; Ezek. xxii. 18-20; Mal. iii. 3). In both cases the main idea is of the hollowness and certain failure of ungodliness, in contrast with the stedfastness of godly devotion. v. 108. The free- will offerings of my mouth" the calves of my lips"( Hos. xiv. 2). Worship here takes the place of the" free- will" or" thank- offering"( as in Heb. xiii. 15). It is notable that it is this which is offered in the hour of" trouble beyond measure.' There is not only submission, but joy in suffering( comp. vv. 65-72). v. 109. Alway in my hand( comp. Judg. xii. 3; 1 Sam. xix. 5; xxviii. 21; Job xiii. 14). In almost all cases the reference is to struggle in war; the original metaphor is therefore probably of the life resting on the prowess of the right hand. In this verse the Psalmist has to strive against violence; in v. 110 to avoid a snare. v. 111. My inheritance( comp. v. 57) -the only portion which is needed, because in it is the" joy of the heart." SAMECH. The single- heartedness of true devotion. The leading idea is of the impossibility of double- minded service. The servant of God separates himself from sinners( v. 115), rests wholly on God's will( vv. 116, 117), watches the course of His judgment with reverence and godly fear( vv. 118120). v. 113. That imagine evil things. It should be the double- minded." The word used here is akin to the " two opinions" of 1 Kings xviii. 21. vv. 114-120 give a vivid picture of struggle and victory. In v. 114 the servant of God enters the battle of good and evil under the shield of faith; in v. 115 he challenges the wicked to open enmity; in vv. 116, 117 the battle rages, and he cries out to God to uphold and save him; then in vv. 118, 119 he sees the Divine judgment on vain deceit and open wickedness, and trembles as he gazes upon it( v. 120). v. 118 describes the discomfiture of the false wisdom wandering from God's statutes; its" deceit is falsehood"( see A.V.)- that is, its subtle device is exposed and put to shame; v. 119 deals with open wickedness, 246 v. 120. The transition of thought is striking and unexpected. Instead of triumph at the sight of the fallen enemy, there comes over the Psalmist -over" the flesh" of his frail humanity- a thrill of godly fear, in the sense of the awfulness of God's judg. ment and of his own liability to fall comp. Hab. iii. 16). AIN. A cry to the Lord to defend His Law and its servants. Here, in the ardour of conflict against evil, the Psalmist cries out for the speedy interposition of the Lord, to ensure the safety of His servant, and to vindicate His outraged Law. It is the cry," Lord, how long?"not of doubt that He will shew Himself, but of longing that He may come quickly." 66 v. 121 carries on the consciousness of singlehearted devotion, expressed in the last section, and prays that it may be blessed with salvation. 66 v. 122. Make Thou,& c. This is a mistranslation, marring the sense. It should be( as in A.V.), Be surety to Thy servant for good"-pledge Thy word, which cannot fail, for my salvation. It is for this salvation( as the Psalmist touchingly pleads) that he strains his eyes( v. 123) in earnest expectation( comp. vv. 81, 82). vv. 124, 125 glide into the habitual prayer for deeper knowledge of God's Law and Dispensation. If our heart fail in its longing for speedy retribution" it is our own infirmity;" fuller conception of the mind of God would take away perplexity and impatience. v. 126. The cry is not now for personal salvation, but for vindication of God's righteous Law- like the constant plea with God" for His Name's sake'( comp. Isa. Ixiv. 1). vv. 127, 128( comp. vv. 72, 104). In word" therefore" there is a the peculiar beauty. The violation of God's Law by the wicked only brings out more intensely in His servants the sense of its preciousness and the enthusiasm of devotion to it. Day 26. THE PSALMS. Day 26 all thy commandments and all water because men keep not thy false ways I utterly abhor. law. Mirabilia. Justus es, Domine. THY Hy testimonies are wonder. RIGHTEOUS art thou, O Lord: therefore my soul and true is thy judgment. 138 The testimonies that thou hast commanded are exceeding righteous and true. : 139 My zeal hath even consumed me because mine enemies have forgotten thy words. 140 Thy word is tried to the uttermost: and thy servant loveth it. 141 I am small, and of no reputation yet do I not forget thy commandments. 142 Thy righteousness is an everlasting righteousness: and thy law is the truth. keep them. 130 When thy word goeth forth: it giveth light and understanding unto the simple. 131 I opened my mouth, and drew in my breath for my delight was in thy commandments. 132 0 look thou upon me, and be merciful unto me: as thou usest to do unto those that love thy Name. 133 Order my steps in thy word: and so shall no wickedness have dominion over me. 134 O deliver me from the wrongful dealings of men so shall I keep thy commandand ments. 135 Shew the light of thy countenance upon thy servant and teach me thy statutes. 136 Mine eyes gush out with DAY 26. Evening Clamavi in toto corde meo. I CALL with my whole heart: hear me, O Lord, I will keep thy statutes. 146 Yea, even unto thee do I call help me, and I shall keep thy testimonies. 147 Early in the morning do I cry unto thee: for in thy word is my trust. 148 Mine eyes prevent the nightwatches: that I might be occupied in thy words. 149 Hear my voice, O Lord, according unto thy loving- kindness quicken me, according as thou art wont. 150 They draw nigh that of malice persecute me: and are far from thy law. 151 Be thou nigh at hand, O Lord: for all thy commandments are true. 152 As concerning thy testimoand heaviness 143 Trouble have taken hold upon me: yet is my delight in thy commandments. 144 The righteousness of thy testimonies is everlasting: 0 grant me understanding, and I shall live. Prayer. nies, I have known long since: that thou hast grounded them for ever. Vide humilitatem. mine and deliver me: for I do not forget thy law. 154 Avenge thou my cause, and deliver me: quicken me, according to thy word. 155 Health is far from the ungodly for they regard not thy statutes. 156 Great is thy mercy, 0 Lord quicken me, as thou art wont. 157 Many there are that trouble me, and persecute me: yet do I not swerve from thy testimonies. 158 It grieveth me when I see the transgressors: because they keep not thy law. 159 Consider, O Lord, how I love 246 * U PSALM CXIX- cont. PE. The wondrousness of God's dispensation. The keynote of this meditative section is struck in its first words. God's dispensation is wonderful; " As the heaven is higher than the earth, so are His ways higher than our ways." His word gives light only to simple faith( v. 130); it satisfies only those who long for it and love it( vv. 131, 132); it saves from oppression only those who rest on His promise and are willing to be taught( vv. 133-135); for those who will not bow their hearts to it, there is no salvation; over them we can but weep( v. 136). رو v. 130 should be" The entrance( or revelation) of Thy word giveth light; It giveth understanding to the simple." The emphasis is on the words" the simple." The revelation is" a light that shineth in a dark place;" but it is" hid from the wisdom of the world" and" revealed unto babes" ( comp. Matt. xi. 25; 1 Cor. ii. 6-10). v. 131. Drew in my breath- that is ( as in A.V.)," panted" in eager search after God( comp. Ps. xlii. 1). 66 v. 132. As Thou usest to do- properly, as is Thy rule"( or" covenant"). " God is faithful and just" to save those who trust in Him. vv. 135, 136 are closely connected. It is because of the infinite sorrow over evil and evildoers( comp. Jer. ix. 1, 18; xiv. 17) that the Psalmist prays for the cheering light of God's face. In this sorrow, swallowing up indignation, we trace the spirit of the Gospel- an anticipation of the tears shed over Jerusalem. TSADDI. The eternal reality of Righteousness. The soul takes refuge in the sense of the eternity of righteousness, both against all transitory forget fulness and denial of it, and against all contempt and persecution of those who love it. The Law is " right for evermore;" its righteousness must shine out in the end. timonies" revealing His nature ( v. 138), His" Law expressing His will( v. 142), must be righteous. vv. 137, 138. God is Himself eternal righteousness, or He is not God. Hence His" judgments" His government( v. 137), His" tes246 a v. 139( comp. Ps. lxix. 9; John ii. 17). Zeal burns by its very nature; but it" consumes only in the conflict against evil without and within 39 v. 140. Tried- that is, in the furnace of conflict; seeking to consume it, but only purging away from its essential truth all dross of human error in the conception and declaration of it( comp. Ps. xii. 6). v. 141. I am small,& c. God's strength is made perfect in weakness; His truth shines brighter in " the foolishness" of those who utter it( comp. 1 Cor. i. 26-30). vv. 142-144. The reiteration in vv. 142 and 144 is significant. In the conflict of trouble and anguish the Psalmist comforts himself with repeating again and again as his watchword," Thy righteousness is everlasting."" The things that are seen are temporal; the things that are not seen are eternal." Корн. The constancy of true faith in the Eternal Righteousness. righteousness leads naturally to unThe conception of this everlasting reserved and unwearied devotion of heart. The soul thus catches some reflection of the nature of Him whom it worships. To such devotion, through all the battle of life, God's presence is felt to be nigh; His Law seems true and eternal. vv. 145, 146. The emphasis lies first on the devotion of the whole soul to God, craving simply an answer, to show that it is accepted; then on its direct access to Him, and Him alone, as its salvation, seeking not His blessings, but Himself. lxxxviii. 13; cxxx. 6. The morning vv. 147, 148. Comp. Ps. v. 3; 1xiii. 7; is for earnest prayer, the night for calm meditation. Both rest simply on God's promise. vv. 150, 151 stand in beautiful contrast. The enemy draws near, but God is nearer already. Alone, yet not alone, because the Father is with us. shewing v. 152 returns to the keynote of the last section. What is true must be "" PSALM eternal; only in the faith of what is eternal can there be any constancy of soul. RESCH. Such faith unshaken in trouble. CXIX- cont. " Seven v. 164. Seven times a day. times" is only the expression of reiteration( as in Ps. xii. 7; Prov. xxiv. 16). But in the attachment of the phrase to prayer there may be reference to seven as the sacred In the Christian Church number. this verse in all probability suggested the use of the seven Canonical hours of prayer. The same idea continues through this section, which returns( in v. 160) to the same delight in the eternal righteousness. But there is throughout a deeper sense of struggle; faith is not only constant against weakness within, but unshaken, even if saddened, by all forces of evil from without. vv. 153-156. The Psalmist has a threefold experience of trouble- struggle. affliction( v. 153), enmity( v. 154), and the horror of ungodliness ( vv. 155, 158). It brings him even to the gates of death. Twice he cries( vv. 156, 159)" quicken me;" once in reliance on God's love, next pleading his own unswerving love of God's will." We love Him, because He first loved us.' "" v. 158. Grieved( comp. v. 136). The word does not exclude indignation, but its main idea is sorrow." Why will ye die, O ye house of Israel?" v. 160. True from everlasting is a mistaken rendering. It should be, " the sum"( as in Ps. cxxxix. 17) " of Thy commandments is truth." All in various forms embody the one principle of righteousness. SCHIN. The end of conflict in peace and love of God. Still the persecution exists; but it is almost forgotten, as the soul, beginning in awe( v. 161), passes on to joy( v. 162), love( v. 163) and devotion( v. 164), and rests at last in peace ( v. 165). The Psalmist has watched for God's salvation, and has found it. v. 161. Comp. vv. 23, 46, 78, 85. vv. 161-163. The sense of contrast runs through these verses. Against the fear of man he sets the greater awe of God( comp. Matt. x. 28; Acts v. 29; 1 Pet. iii. 14, 15); next, to the delight in the spoils of this world, he opposes the joy of finding out the will of God( comp. v. 127); and finally contrasts the lie, which he hates, with the truth of God, which he loves. After this the sense of contrast is lost in simple praise and joy. 246 b v. 165. They are not offended- that is," they have no occasion of stumbling"( comp. 1 John ii. 10) through error, through opposition of evil, or through sins. Hence the" peace,' which swallows up all pain and the word" kept," i.e. treasured up vv. 166-168. The emphasis is on and grasped firmly through all struggle and difficulty. The servant of God has looked eagerly for Him and His salvation; but the search has been blessed, and now in confidence he lays all his ways before Him." TAU. The conclusion of Prayer and Praise. The closing section seems to gather up briefly, in a tone of earnest and yet confident supplication, all the ideas which have already been brought out in detail- prayer for deeper insight into God's Law( vv. 169, 170), praise for the insight already given by His teaching( vv. 171, 172), longing for His salvation( vv. 173, 174), and rest upon Him for life and, guidance( vv. 175, 176). v. 169. Complaint should be simply ( as in A.V.) cry" the" supplication" of the next verse, both for light and for deliverance. vv. 170, 171 express, first, the utterance of praise called out by the simple knowledge of God through His Law; and next, an answer to His promise(" word") in the outpouring of faith. vv. 173, 174 tell of the longing for salvation- the aspiration of the soul for deeper knowledge and deeper faith. To this longing there must be an answer by" the help of God's hand." v. 176. I have gone astray,& c. This final confession of one whose heart has declared itself again and again PSALM CXIX- cont. to be set on God and His ways, is so tion only bring out most vividly the striking that many have referred it sense of personal frailty. In themto the circumstances of the Psalm- selves the true servants of God know ist's outer life, not to his spiritual that they are but straying sheep; seeks" them, condition. But the fullest know- the Good Shepherd ledge and highest spiritual aspiraand they yield gladly to His hand. PSALM CXX. "( or With this Psalm begins the series of the" Songs of Degrees " Ascents"). On the probable meaning of the title and the general character of the Psalms, see Introduction, sect. III. Ps. cxx., cxxi., cxxii. appear to form a group, rising from sense of trouble and danger to exulting thanksgiving to God. This Psalm is a cry to God out of the trouble of persecution, at once by treachery and by open violence. It suits well the condition of the restored exiles, as described in the books of Ezra and Nehemiah; but in itself it has nothing to mark it distinctively as one of the" Songs of Degrees." It contains( a), in vv. 1, 2, a prayer for deliverance;( b), in vv. 3, 4, a prophetic denunciation of evil against the false tongue;( c), in vv. 5-7, a complaint of one who loves peace in the midst of savage rapine and war. v. 3. The verse is difficult, but| A.V." juniper"( see 1 Kings xix. 4; Job xxx. 4), are said to retain heat should probably be renderedfor an almost indefinite time. " What shall He give unto thee, And what shall He add unto thee, ( or O thou false tongue? Sharp arrows of the mighty, And coals of juniper " broom"). The first two lines have been compared with the phrase," God do so unto me, and more also." In the last two is conveyed the idea that wickedness shall be returned on the head of the wicked; for the lying tongue is itself a sword or arrow ( Ps. lii. 3; lvii. 5), and burns like a fire. Comp. Ps. cxl. 10, 11. The coals of broom, rendered in v. 4. Mesech( see Ezek. xxxviii. 9, 15, 16) appears to be the name of a half- barbarous people living on the north on the mountains south of Caucasus; Kedar( Gen. xxv. 13; Isa. xxi. 17; Ezek. xxvii. 21) represents the warrior tribes of Arabia far to the south- east. The names are evidently used typically, although it is possible that they may have some historical connection with gathering hostility against the restored exiles -longing, as they naturally did, only for peace as the one thing needful for their complete reoccupation of the land. PSALM CXXI. This Psalm breathes a wholly different spirit of perfect confidence and peace in God. It contains allusions appropriate to the experience of the march of the pilgrims, and it might well be a song of the first arrival in sight of the holy hills of Jerusalem. The change of persons seems to divide it into two parts:( a), in vv. 1, 2, the lifting up the eyes and looking for help;( b), in vv. 3-7, the answer( by the Psalmist himself, or by some other speaking in the name of God) of trust in the unsleeping guardianship and the unceasing care of the Lord. The sense of His" keeping" of His people is the constantly recurring key- note of the Psalm. 247 THE PSALMS. Day 26. ments and testimonies for all my ways are before thee. 160 Thy word is true from everAppropinquet deprecatio. lasting: all the judgments of thy Lee, O Lord: give me unET my complaint come before righteousness endure for everderstanding, according to thy word. 170 Let my supplication come before thee: deliver me, according to thy word. 171 My lips shall speak of thy praise when thou hast taught me thy statutes. Day 26. thy commandments: 0 quicken me, according to thy loving- kindness. more. Principes persecuti sunt. PRINCES have persecuted me without a cause: but my heart standeth in awe of thy word. 162 I am as glad of thy word: as one that findeth great spoils. 163 As for lies, I hate and abhor them but thy law do I love. 164 Seven times a day do I praise thee: because of thy righteous judgments. 165 Great is the peace that they have who love thy law: and they are not offended at it. 166 Lord, I have looked for thy saving health and done after thy commandments. 167 My soul hath kept thy testimonies and loved them exceedingly. 168 I have kept thy commandDAY 27. PSALM 120. Ad Dominum. WHEN I was in trouble I called upon heard me. the Lord and he 2 Deliver my soul, O Lord, from lying lips and from a deceitful tongue. 3 What reward shall be given or done unto thee, thou false tongue: even mighty and sharp arrows, with hot burning coals. 4 Woe is me, that I am constrained to dwell with Mesech: and to have my habitation among the tents of Kedar. Morning Prayer. 5 My soul hath long dwelt among them that are enemies unto peace. 172 Yea, my tongue shall sing of thy word: for all thy commandments are righteous. 173 Let thine hand help me: for I have chosen thy commandments. 174 I have longed for thy saving health, O Lord and in thy law is my delight. 175 0 let my soul live, and it shall praise thee: and thy judgments shall help me. 6 I labour for peace, but when I speak unto them thereof: they make them ready to battle. 176 I have gone astray like a sheep that is lost: O seek thy servant, for I do not forget thy commandments. PSALM 121. Levavi oculos. WILL lift up mine eyes unto the hills from whence cometh my help. I 2 My help cometh even from the Lord who hath made heaven and earth. 3 He will not suffer thy foot to be moved and he that keepeth thee will not sleep. 4 Behold, he that keepeth Israel: shall neither slumber nor sleep. 5 The Lord himself is thy keeper: the Lord is thy defence upon thy right hand; 6 So that the sun shall not burn thee by day: neither the moon by night. 7 The Lord shall preserve thee from all evil: yea, it is even he that shall keep thy soul. 8 The Lord shall preserve thy 247 PSALM CXXI- cont. v. 1. The hills- evidently the" holy| lain down in the desert to rest; their hills"( Ps. lxxxvii. 1), on which Je- own sentinels may have failed; but rusalem and the Temple are built. The pilgrims look up to them gladly on the eve of their arrival, and hail the deliverance which God's Presence gives from Zion. over them was the watchful Eye, which neither slumbers nor sleeps. For they are" Israel," the chosen people of His covenant. v. 2. Who hath made heaven and earth( comp. Ps. cxv. 15; cxxiv. 7; cxxxiv. 4). The title is emphatic. The Lord's presence is visibly manifested in the Temple, yet the Psalm acknowledges in it the universal presence of the God of all creation. v. 3. To be moved- to slip or wander. vv. 3, 4 clearly allude to the experience of the pilgrims. They had PSALM CXXII. This exulting Psalm is ascribed in the heading to David; but this ascription is wanting in the LXX. and other ancient versions, and is in itself questionable, for the Psalm seems clearly to imply( v. 9) the existence of the Temple. Probably, like the other Psalms, it is best referred to the time of the Restoration, when the old glory of Jerusalem and of the House of David seemed to be revived. In itself it follows naturally on Ps. cxxi.; the pilgrims are now actually entering the Holy City in a transport of rejoicing over its beauty and prayer for its peace. vv. 5, 6 similarly recall the wandering through the desert. The Lord is not only their keeper, but also their" shade"(" defence") against the burning sun, and against the rays of the Eastern moon, traditionally, and with reason, held to be noxious to the sleeper. It contains( a), in vv. 1-5, the outburst of joy at having reached the goal of their pilgrimage at last, and of exultation over the glory and beauty of the Holy City;( b), in vv. 6-9, an utterance of prayer for its prosperity and its peace, and of devotion to the House of the Lord. v. 3 should be rendered," O Jerusalem, that art built as a city, compact in unity." The allusion is evidently to the physical position of the city, closely covering its hills, and shut in on almost every side by deep ravines. But it is equally clear that this compactness is taken as a type of the higher national unity, described below, of which it was the centre. vv. 7, 8 take a more general tone, acknowledging the protection of God from all evil, and His guardianship of His people in all their ways ( see Deut. xxviii. 6). v. 2. Shall stand should be" have of assembly three times a year( Ex. stood." The Psalmist remembers xxiii. 17; xxxiv. 23; Deut. xvi. 16), the gladness with which he accepted which may perhaps be called a" witthe invitation to the pilgrimage; ness" or pledge of unity. " The and implies the greater gladness of tribes of Israel" is a phrase proits completion. perly belonging to the old times of Israel's glory; but, now that the division of the after time was over, and the distinct kingdom of Israel had ceased to be, it was Judah which inherited all the old promises and titles of Israel. See Neh. viii. 17; ix. 1, 2, 3,& c. v. 4. To testify unto Israel. This phrase should be parenthetical-" as a law"( or" witness")" unto Israel." The reference is to the law 248 of unity- the hallowed royalty of v. 5 dwells on the other great secret David, restored, though shorn of its ancient glory, under Zerubbabel. vv. 6-9. Through the singularly beautiful prayer of these verses runs continual allusion to the name Jeru THE PSALMS. Day 27. going out, and thy coming in from this time forth for evermore. PSALM 124. PSALM 122. Latatus sum. Nisi quia Dominus. IF the Lord himself had not been ΓΡ WAS glad when they on I to me: We will go into the say: if the Lord himself had not been on our side, when men rose up against us; 2 They had swallowed us up quick when they were so wrathfully displeased at us. 3 Yea, the waters had drowned us and the stream had gone over our soul. house of the Lord. 2 Our feet shall stand in thy gates: 0 Jerusalem. 3 Jerusalem is built as a city that is at unity in itself. 4 For thither the tribes go up, even the tribes of the Lord to testify unto Israel, to give thanks unto the Name of the Lord. 5 For there is the seat of judgment even the seat of the house of David. 60 pray for the peace of Jerusalem they shall prosper that love thee. 7 Peace be within thy walls: and plenteousness within thy palaces. 8 For my brethren and companions' sakes: I will wish thee prosperity. 9 Yea, because of the house of the Lord our God: I will seek to do thee good. PSALM 123. Ad te levavi oculos meos. NTO thee lift I up mine eyes: Day 27. and with the despitefulness of the proud. heavens. 2 Behold, even as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress even so our eyes wait upon the Lord our God, until he have mercy upon us. 3 Have mercy upon us, O Lord, have mercy upon us for we are utterly despised. 4 Our soul is filled with the scornful reproof of the wealthy: DAY 27. 4 The deep waters of the proud: had gone even over our soul. 5 But praised be the Lord: who hath not given us over for a prey unto their teeth. 6 Our soul is escaped even as a bird out of the snare of the fowler the snare is broken, and we are delivered. 7 Our help standeth in the Name of the Lord who hath made heaven and earth. PSALM 125. Qui confidunt. THEY that put their trust in the Lord even as the mount Sion which may not be removed, but standeth fast for ever. 2 The hills stand about Jeruround about his people, from this time forth for evermore. 3 For the rod of the ungodly cometh not into the lot of the righteous: lest the righteous put their hand unto wickedness. 4 Do well, O Lord: unto those that are good and true of heart. 5 As for such as turn back unto their own wickedness: the Lord shall lead them forth with the evil- doers; but peace shall be upon Israel. Evening Prayer. 2 Then was our mouth filled with laughter and our tongue PSALM 126. In convertendo. THEN the Lord turned again with joy. W the captivity of Sion: then 3 Then said they among the were we like unto them that heathen: The Lord hath done dream. great things for them. 248 : PSALM CXXII- cont. salem( as" the vision of peace").| devotion to the House of the Lord. The prayer is both for temporal plenty and prosperity, and for the higher gift of true peace; the inspiration of that prayer is, first, the love of the brethren, then the deeper The love of the Psalmist for his country was patriotism, but it went beyond patriotism in the consciousness of a special mission and blessing of God. PSALM CXXIII. This Psalm seems again to form, with Ps. cxxiv., cxxv., cxxvi., a second group of the" Songs of Degrees," somewhat sadder in tone, but showing an even deeper sense of confidence and thankfulness for" the turning of the Captivity of Zion." The Psalm itself is simply a cry of patient humility, waiting confidently for the pity of the Lord towards His despised people. See in Neh. ii. 19; iv. 4; ix. 36, 37 the description of the depressed condition of the time after the Return. so the eye of longing waits on the hand of the Lord for His mercy. vv. 1, 2 have given to the Psalm its old name of the Oculus sperans. But its hope is tinged with awe and sor- vv. 3, 4 are even stronger and more row. In Ps. exxi. 1 the eye is raised closely connected in the original. in thankfulness to the holy hills;" Our soul is exceedingly filled with here to Him" who dwelleth in the contempt, exceedingly filled with heavens" in humble sense of His the scorn of those that are at ease Infinite majesty, and the utter lowli-( comp. Zech. i. 12-15)," and the ness of those who are His despised contempt of the proud." servants on earth. The eye of the row is not without hope, but it is slave is fixed humbly on the hand of still a sorrow, sinking deep into the his master to see what it may give; I soul, and humbling it to the dust. The sorPSALM CXXIV. This Psalm is called a" Psalm of David." The style and tenour would well suit with his authorship; but, if originally from his hand, the Psalm seems evidently to have been incorporated with the later" Songs of Degrees," and adapted to the later experience of the restored exiles. It follows in natural connection on Ps. exxii. That Psalm was the cry for God's pity; in this the cry has been answered. There has been( see vv.1-4) overwhelming trouble, but deliverance out of it( see vv. 5-7) has come, and anxiety is lost in praise to God. vv. 1-4 may allude either to the overwhelming calamity of the Captivity itself, or to the burst of hatred and jealousy from all sides against Israel after the Restoration- compared in its fury to the devouring fierceness of the wild beast, and in its irresistible power to the torrent in flood. v. 2. Comp. Ps. lvi. 1, 2; lvii. S; Prov. i. 12; Lam. ii. 5, 8. v. 4. The deep waters of the proud should be( as in A.V.)," the proud 248 a waters," conscious of overwhelming force. vv. 6, 7 show the mixture of metaphor, common in all impassioned poetry. The fury of the enemy is that of the wild beast, and the prey is snatched out of the jaws of danger; the craft is like the snare of the hunter, and that snare is broken. v. 7. Who hath made,& c.( comp. Ps. exxi. 2). The title is emphatic. He is the Almighty; how can the proudest stand against Him? PSALM CXXV. This Psalm carries on the sequence of thought from Ps. cxxiii., cxxiv. The first joy of deliverance has passed into calm trustful confidence. The Psalmist is in sight of Jerusalem; he lifts up his eyes to it, and sees in the strength and security of its position a type of the sure guardianship of God against tyranny from without and backsliding from within. Nothing can better accord with the condition disclosed in Neh. iv.-vi., xiii. vv. 1, 2. The ideas of these two verses stand in contrast. In v. 1( as in Ps. lxxviii. 70; lxxxvii. 1) the idea is of the impregnable strength of the Holy City in itself, typical of its establishment on high by the unchangeable covenant of the Lord. In v. 2, on the contrary, the circle of heights round Jerusalem- whether the nearer hills or the distant ranges of mountains- suggests the encompassing care of the lowly by a higher power( comp. Zech. ii. 4, 5). In the one is the secret of confidence, in the other of humility( comp. Ps. XXX. 6-8) PSALM CXXVI. This Psalm seems the last of the second group. The calm sense of present confidence in Ps. cxxv. suggests here thought of the past and of the future. The one yields a burst of wondering thanksgiving over the return of the exiles; the other prayer for a complete restoration, so that the tears of the sowing may be lost in the joy of the harvest.( It must be remembered that the era of the Restoration, from Zerubbabel to Nehemiah, was about a hundred years.) v. 3. The rod- that is, the scep"" of ungodly and heathenish tre power, tempting the righteous to forsake the Law of God. vv. 4, 5. The emphasis is on truth of heart and stedfastness, as against the turning back to the old wickedness of idolatry, which had drawn down God's righteous anger( comp. Ezra ix. 6-15; Neh. xiii. 17, 18, 2527). The backslider has desired to cast in his lot with the ungodly; that desire shall be fulfilled to his ruin. v. 5. But peace shall be,& c. This is properly a concluding ejaculation, " Peace be upon Israel." v. 1. The captivity- properly," the| fluence of the future, which was the preparation for Christ. returned" or" restored." Like unto them that dream. The restoration of Judah after seventy years- in a true national unity, contrasted with the absorption into Assyria of the greater kingdom of Israel- was a fact unique in history. Naturally it was beyond all human hope, and even to faith seemed like the experience of a dream, in which wonderful things are accepted with out wonder. v. 2. Joy- the" shout" of joy, or ( as in A.V.)" singing." v. 5. Our captivity- that is, our captives. The word is not the same as in v. 1. The rivers in the south- the torrents of the desert south of Judæa. The dry bed is turned by sudden rain in a few hours to a full torrent; so let the desolation of Israel be in a moment turned to populousness and prosperity. vv. 6, 7. The time of sowing in the East is apt to be one of distress and despondency( after the exhaustion of the stores of the year), contrasted with the joyful plenteousness of harHence the metaphor: the time of affliction is the sowing time of God's seed in the softened heart; the joy, that no man takes from us, belongs to the harvest, in measure here, in perfection hereafter( comp. John xvi. 22; 2 Cor. iv. 17, 18; 1 Pet. i. 6). * U5 vv. 3, 4. The Lord hath done great things( see Joel ii. 21). The impres- vest time. sion made on the whole empire by the character and fortune of the Jews, favoured by the sympathy of the Persians( who were themselves originally Monotheists), is indicated in many ways in the history. It was the beginning of that diffusive in248 b PSALM CXXVII. This Psalm( noted in the heading as" of" or" for Solomon") presents with Ps. cxxviii. an entirely new phase in this series of Psalms. They are both Psalms of a meditative trust and thankfulness; both deal with the blessings of domestic life; in neither can we trace any special characteristic of" the Songs of Degrees." This Psalm- the famous Nisi Dominus- is simply the utterance of the faith, which" takes no thought" or anxiety. In the expressions" build the house"( comp. 2 Sam. vii. 5), in the reference to a gift given in sleep ( 1 Kings iii. 5-14), in the emphasis on praying as the gift of the Lord, some have traced, not improbably, indications of the connection with Solomon. vv. 1, 2. In these verses human labour and watchfulness are not for a moment deemed superfluous in their right sphere. On the contrary, men are to work and watch, just because God works and watches for them, and therefore their" labour is not in vain in the Lord"( comp. Phil. ii. 12, 13). v. 3. So he giveth,& c., should be, " So He giveth to His beloved in their sleep," without toil of their own. This verse goes a step beyond v. 5. The young children should be the last; the restless over- careful-" the children of a man's youth,' who will be grown men to protect his age, both in war( v. 5) and in peace ness is contrasted with that trustful and passive reception of God's blessings, which in so large a sphere of ( v. 6). human life is all of which we are capable. When we have worked, as far as our strength goes, we rest peacefully, and leave all else in His hand. This is clearly the sense of Our Lord's own teaching( Matt. vi. 25-34). vv. 4-6. The transition of thought here is somewhat abrupt; unless, indeed, the link be a reference to the common idea that they who have children have" given hostages to fortune," and so have greater need or excuse for anxiety. The Psalmist, on the contrary, declares them to be not only God's gift," heritage and gift"(" reward"), but also the strength and armour of earthly life. PSALM CXXVIII. This is a beautiful companion Psalm to Ps. cxxvii.- a picture of the home of a God- fearing father, blessed with wealth and offspring, and with long life to see God's blessing upon Jerusalem. Most appropriately it is used as the first Psalm of our MARRIAGE SERVICE. v. 2. The first gift of God is the fruit of labour, without plague or hindrance, such as is denounced against the ungodly_( Lev. xxvi. 16; Deut. xxviii. 15; Ps. cxxvii. 3). Needing man's labour, it is God's gift still. O well is thee ,, i.e." to thee." v. 1. Comp. Ps. cxii. 1; cxv. 13;| for vines in the East are not as a cxix. 1. rule trained on the walls. The verse should bev. 3. On the walls,& c. The connection of these words is erroneous, v. 6. In the gate- that is, at the place of trial( Deut. xxi. 19; Josh. xx. 4; Ruth iv. 1, 2; Job xxix. 7), where a father, supported by stalwart sons, might fare better than the childless( see Job xxxi. 21). 249 " Thy wife, in the inner chamber, is like the fruitful vine; Thy children, round thy table, like the young olive shoots." The" inner chamber" is the women's quarter of the house- the right sphere of the wife's influence. The" olive shoots" are the young shoots rooting themselves in the ground round the parent tree. Day 27. 4 Yea, the Lord hath done great things for us already: whereof we rejoice. 5 Turn our captivity, O Lord: as the rivers in the south. 6 They that sow in tears: shall reap in joy. 7 He that now goeth on his way weeping, and beareth forth good seed shall doubtless come again with joy, and bring his sheaves with him. THE PSALMS. PSALM 127. Nisi Dominus. XCEPT the Lord build the that build it. 2 Except the Lord keep the city: the watchman waketh but in vain. 3 It is but lost labour that ye haste to rise up early, and so late take rest, and eat the bread of carefulness for so he giveth his beloved sleep. 4 Lo, children and the fruit of the womb are an heritage and gift that cometh of the Lord. 5 Like as the arrows in the hand of the giant: even so are the young children. 6 Happy is the man that hath his quiver full of them: they shall not be ashamed when they speak with their enemies in the gate. PSALM 128. Beati omnes. BLE LESSED are all they that fear the Lord and walk in his ways. 2 For thou shalt eat the labours of thine hands: 0 well is thee, and happy shalt thou be. 3 Thy wife shall be as the fruitful vine: upon the walls of thine house. 4 Thy children like the olivebranches: round about thy table. 5 Lo, thus shall the man be blessed that feareth the Lord. 6 The Lord from out of Sion shall so bless thee: that thou shalt see Jerusalem in prosperity all thy life long. 7 Yea, that thou shalt see thy Day 27. children's children and peace upon Israel. PSALM 129. Saepe expugnaverunt. ANY a time have they fought against me from my youth up: may Israel now say. MAN 2 Yea, many a time have they vexed me from my youth up: but they have not prevailed against me. 3 The plowers plowed upon my back and made long furrows. 4 But the righteous Lord: hath hewn the snares of the ungodly in pieces. 5 Let them be confounded and turned backward as many as have evil will at Sion. 6 Let them be even as the grass growing upon the house- tops: which withereth afore it be plucked up; 7 Whereof the mower filleth not his hand: neither he that bindeth up the sheaves his bosom. 8 So that they who go by say not so much as, The Lord prosper you: we wish you good luck in the Name of the Lord. PSALM 130. De profundis. UT of the deep have I called unto thee, O Lord: Lord, hear my voice. OUT 20 let thine ears consider well: the voice of my complaint. 3 If thou, Lord, wilt be extreme to mark what is done amiss: 0 Lord, who may abide it? 4 For there is mercy with thee: therefore shalt thou be feared. 5 I look for the Lord; my soul doth wait for him in his word is my trust. 6 My soul fleeth unto the Lord: before the morning watch, I say, before the morning watch. 70 Israel, trust in the Lord, for with the Lord there is mercy: and with him is plenteous redemption. 8 And he shall redeem Israel: from all his sins. 249 PSALM CXXVIII- cont. v. 6. There is a peculiar beauty in| whole life of Israel. The father is this recognition of national blessing to live long to see it, as well as to as the crown of all domestic bless- see his children's children." ing, lest home love and joy should be ( as they may be) only an extended selfishness. The blessing comes " from Zion," and its sphere is the PSALM CXXIX. This Psalm, with Ps. cxxx., cxxxi., forms another group of sad and penitential tone, expressing the sense of conflict( Ps. cxxix.), the cry out of the depths of trouble( Ps. cxxx.), and the submission of a lowly humility( Ps. cxxxi.). As pilgrim- songs they represent the humbler phase of self- abasement and penitence in access to God. This Psalm is not unlike Ps. cxxiv. in its general substance, but the tone brings out more emphatically the intensity of the struggle against evil. It is( a), in vv. 1-4, a picture of the fierceness of the enemy; and( b), in vv. 5-8, a prayer for his defeat and confusion. v. 1. Many a time, or( as in margin| the crevices, and has no depth of of A.V.)" much." The retrospect earth. is of the many invasions, conquests, and devastations of the history through all the ages of the decline and fall of the kingdom. v. 3. The image here is not of war, but of the captivity which follows; when the scourge of the cruel master furrows deeply the back of the exile driven from his home to slavery. v. 7. And peace,& c. The original is( as in Ps. cxxv. 5) a concluding ejaculation," Peace upon Israel!" v. 4. Comp. Ps. cxxiv. 6. v. 6. Comp. Isa. xxxvii. 27," They were.... as the grass on the housetops, and as corn blasted before it be grown up." The grass grows out of vv. 1, 2. Comp. Lam. iii. 55; Jon. ii. 2. v. 3. Comp. Ps. lxxvi. 7; cxliii. 2; Job x. 5-9. There is in these words, not only the confession of inability 249 a Afore it be plucked up. This reading may stand with the original, and is supported by some ancient versions; but the reading( followed in A.V.)" before it groweth up" is probably more correct, as it is certainly more striking. vv. 7, 8 are simply an expansion of the idea of fruitlessness, by contrast with a bright picture of the harvest and its thanksgiving. PSALM CXXX. This Psalm, the famous De profundis- the sixth of the Penitential Psalms, used on ASH WEDNESDAY- is a cry out of the depth, both of suffering and of the heavy consciousness of sin, like the bitter cry of Rom. vii. 24; but through its deepest sorrow there shines the trust in God's mercy and in His certain blessing of those who wait for Him, earnestly and yet patiently. The attitude of mind is exactly that of 2 Cor. iv. 8-10(" perplexed but not in despair"). It seems to fall into four equal stanzas:( a), in vv. 1, 2, the cry out of the depth;( b), in vv. 3, 4, the rest on the mercy of God;( c), in vv. 5, 6, the watching eagerly for His deliverance;( d), in vv. 7, 8, the exhortation to trust in the Lord. v. 8. Comp. Ruth ii. 4," Boaz said unto the reapers, The Lord be with you. And they answered him, The Lord bless thee." to stand strict judgment without mercy, but the implied trust that God will not so judge, because" He knoweth whereof we are made; He remembereth that we are but dust." PSALM CXXX- cont. of patience and of hope. v. 4. Therefore shalt Thou be feared, word" wait"-the expression at once or( as in A.V.)" That Thou mayest be feared." God's mercy is, with striking truth to nature, made a ground for godly fear. Were there no hope of His forgiveness, man would simply" curse God and die,' and the very terror of His Law would ( see Rom. vii. 9-13) call out the resistance of sin and so bring death. In the sense of His mercy we know best the exceeding" sinfulness of sin;" so far as we feel that sin still clinging to us, we must fear with godly fear; so far as we feel its chains broken," fear is cast out by love." Thus the Cross is to us at once the secret of penitence and of faith. " v. 5. Comp. Ps. xxvii. 16; xxxiii. 19, 20; xl. 1. The stress is on the v. 6. Before the morning watch should be," more than watchers wait for the morning"-in the weary longing of sickness or distress, or in the sacred vigils of prayer. vv. 7, 8. Comp. Ps. cxxxi. 4. The Psalmist turns his own experience into exhortation to God's people, " comforting them with the comfort with which he himself is comforted of the Lord; and at the same time draws fresh confidence to himself by resting on the covenant with Israel. The true redemption, both of the soul and of the Church, is" from sins"-not from the punishment of sin, but from sin itself( comp. Tit. ii. 14). PSALM CXXXI. This Psalm, ascribed to David, certainly breathes his spirit of absolute humility and faith. It may well have been borrowed by exiles after their restoration to express their own spiritual experience. It forms a natural sequel to Ps. cxxix., cxxx. Out of struggle and agony of prayer comes the weary, but quiet, rest of humility. v. 2. I do not exercise myself,& c.| but for much we must fall back on Evidently the Psalmist is weary of faith. the attempts to search out to their depths the reasons of God's dealings, through which perhaps his soul had passed in the hour of trial; he feels now( comp. Ps. cxxxix. 5) that they are too high"( wonderful") for him"( comp. Isa. lv. 8, 9; Eccles. xii. 12, 13). We must know what His laws are; in measure we may see some of their reasons; v. 3. Refrain my soul, and keep it low,& c., should be( much as in A.V.), " I have composed and quieted my soul." The image is strikingly simple and true, of natural desire stayed, and of a subdued quietness of rest rather than delight. v. 4. Comp. Ps. cxxx. 7. The words form a natural burden of these Psalms of the restored captives. PSALM CXXXII. This Psalm- the grandest of all the" Songs of Degrees"-appears to be one of the Psalms of older date, included in this series after the Restoration, when Israel looked back fondly to the glories of the first Temple; claimed for their new Temple, in accordance with prophetic promise ( Haggai ii. 3-9), all, and more than all," the glory of the former house; and perhaps gave to the ancient Psalm a more distinct Messianic interpretation. By the stress laid on the desire of David to build the House of the Lord, on his actual bringing up of the Ark, and on the great promise given to him- as well as by the absence of all allusion( as in Ps. lxxxix. 37-44) to subsequent times of disaster and apparent failure of that promise- it seems clearly to belong to the time of David or of Solomon. Yet the want of any ascription to David, and the reference to him( vv. 1, 10, 11) in the third person, preclude the idea of its being from his hand. The topics of 249 b PSALM CXXXII- cont. the Psalm, moreover, are prominent in the prayer of Solomon( 1 Kings viii. 15-26) at the dedication of the Temple, and vv. 8-10 are actually embodied in that prayer in 2 Chr. vi. 41, 42. Hence it seems best to refer the Psalm to that occasion, and possibly to the authorship of Solomon himself. It might have been sung most appropriately at the solemn bringing up of the Ark from Zion to the new Temple( 1 Kings viii. 3-6). It first( a), in vv. 1-5, pleads for God's remembrance of the longing of David to find a resting place for the Lord; then( b), in vv. 6-10, it introduces the glad cry of the people, rejoicing to bring up the Ark, and praying for God's acceptance; to this succeeds( c), in vv. 11-14, an earnest memorial of His promise to David; answered( d), in vv. 15-19, by the voice of the Lord in fulness of blessing. The Psalm is used as a Proper Psalm for CHRISTMAS DAY. For on that day we commemorate the final fulfilment of the great promise of David, and the coming of Him, whose Presence was to make the higher glory of the second Temple. 66 v. 1. Lord, remember David,& c.,| the summons at Ephratah, and should be, Lord, remember for" found" the Ark at Kirjath jearim. David all his trouble," accepting vv. 7-10 are the prayer of the it as a sacrifice, and fulfilling the people on the solemn bringing of promise which rewarded it. So in the Ark into the Temple by the 2 Chron. vi. 42," Remember the priests( 1 Kings viii. 3-6); declarmercies of David thy servant." ing delight in His worship( v. 7), Comp. Neh. xiii. 14, 22, 31. inviting Him to accept His" resting place( v. 8; comp. 1 Kings viii. 13), praying for His blessing( r. 9), and pleading His promise to David ( v. 10). vv. 2-6. This vow evidently preceded the words of David to Nathan, recorded in 2 Sam. vii. 2. In these words the same idea is implied, that it is unseemly for the king to have rest till he has found a resting place for the Ark of the Lord. 66 v. 2. Almighty God,& c.- properly, the mighty One of Jacob( comp. Gen. xlix. 24). v. 6. The beginning of the joyful cry of the people involves some difficulty. It is evidently a reminiscence, natural to the occasion, of David's bringing up of the Ark( 2 Sam. vi.) to Mount Zion; and the words" in the wood"-properly," in the fields of the wood," or" of Jaar"-must refer to Kirjath jearim(" the city of woods"), where the Ark had been twenty years( 1 Sam. vii. 2) in the days of Samuel, and whence( 2 Sam. vi. 2; Josh. xv. 9, 60) David brought it up. But the clause," we heard of it at Ephratah," is not easy to explain. Ephratah is, no doubt, Bethlehem( Gen. xxxv. 16, 19; xlviii. 7; Mic. v. 2); and in the history there is no allusion to Bethlehem in the bringing up of the Ark. But it is possible that David may have made his native city a place of assembly for the starting of the festal procession, so that the people" heard" 250 33 v.9 may be responsive, between the priests and the people(" the saints" of God). The white garment of the priest is the symbol of the clothing of righteousness( see Zech. iii. 3, 4; Rev. xix. 8). The verse forms the third pair of versicles in the Shorter Litany of our Morning Service. The v. 10. Turn not away the presence ( the face),& c.- that is," reject not the prayer of Thy Anointed.' same phrase is used in this sense in the Hebrew of 1 Kings ii. 16, 17, 20, and in a somewhat similar sense in " The Anointed" 2 Kings xviii. 24. clearly Solomon, pleading( see Kings viii. 15-20) the promise to David; though symbolic interpretation sees in the name One greater thân Solomon. is vv. 11-13 are a free quotation( as in Ps. lxxxix. 3, 4, 20-34) of the promise through Nathan( 2 Sam. vii. 12-15)," Confirmed by an oath, in which it was impossible for God to lie"( Heb. vi. 17, 18). v. 14. The choosing of Jerusalem (" Zion") for the resting- place of the Ark is similarly connected in Solomon's prayer with the fixing for Day 27. PSALM 131. Domine, non est. ORD, I am not L I have no proud looks DAY 28. THE PSALMS. 2 I do not exercise myself in great matters which are too high for me. high- minded: 500 PSALM 132. Memento, Domine. LORD, remember David: and all Morning Prayer. 2 How he sware unto the Lord: and vowed a vow unto the Almighty God of Jacob; 3 I will not come within the tabernacle of mine house: nor climb up into my bed; 4 I will not suffer mine eyes to sleep, nor mine eye- lids to slumber: neither the temples of my head to take any rest; 5 Until I find out a place for the temple of the Lord an habitation for the mighty God of Jacob. Day 27. 3 But I refrain my soul, and keep it low, like as a child that is weaned from his mother: yea, my soul is even as a weaned child. 6 Lo, we heard of the same at Ephrata: and found it in the 4 0 Israel, trust in the Lord: from this time forth for evermore. 7 We will go into his tabernacle: and fall low on our knees before his footstool. 8 Arise, O Lord, into thy resting- place thou, and the ark of thy strength. 9 Let thy priests be clothed with righteousness and let thy saints sing with joyfulness. 10 For thy servant David's sake: turn not away the presence of thine Anointed. 15 This shall be my rest for ever: here will I dwell, for I have a delight therein. 16 I will bless her victuals with increase and will satisfy her poor with bread. 17 I will deck her priests with health and her saints shall rejoice and sing. 11 The Lord hath made a faithful oath unto David: and he shall not shrink from it; 12 Of the fruit of thy body: shall I set upon thy seat. 13 If thy children will keep my covenant, and my testimonies that I shall learn them: their children also shall sit upon thy seat for 18 There shall I make the horn of David to flourish: I have ordained a lantern for mine Anointed. evermore. 14 For the Lord hath chosen Sion to be an habitation for himself: he hath longed for her. 19 As for his enemies, I shall clothe them with shame: but upon himself shall his crown flourish. PSALM 133. Ecce, quam bonum! BEHOLD, how good and joyto ful a thing it: dwell together in unity! 2 It is like the precious ointment upon the head, that ran down unto the beard even unto Aaron's beard, and went down to the skirts of his clothing. 3 Like as the dew of Hermon: which fell upon the hill of Sion. 4 For there the Lord promised his blessing and life for evermore. PSALM 134. Ecce nunc. BEHOLD now, praise the Lord: all ye 2 Ye that by night stand in the house of the Lord: even in the courts of the house of our God. 3 Lift up your hands in the sanctuary: and praise the Lord. 4 The Lord that made heaven and earth: give thee blessing out of Sion. 250 PSALM CXXXII- cont. ever the royalty of David( 1 Kings|( comp. the prayer of Ps. cxxii. 6, 7), viii. 16-21). and pledging His word once more to the promise to David, pleaded in vv. 10-13. vv. 14-18 are the answer of the Lord corresponding to each point of the prayer of the people- ex- v. 18. The horn is the emblem of pressing the" desire" ascribed to strength( comp. 1 Sam. ii. 1; Ps. Him in v. 14, granting the two- fold 1xxv. 5, 6; Ezek. xxix. 21); the petition of v. 6, adding the blessing lantern or lamp( see 1 Kings of temporal prosperity to Jerusalem xi. 36) the light of God's favour. 66 PSALM CXXXIII. This Psalm, a gem of simplicity and beauty- ascribed to David, and certainly breathing his loving spirit- may have been, like others of the " Songs of Degrees," adopted in the later era of the Restoration to express the delight in the newly- found unity, binding the scattered exiles together, and obliterating the old lines of division. v. 1. Brethren,& c., should be," for brethren also to dwell together." There is emphasis on the word " brethren," as implying the duty of recognizing brotherhood; and in the phrase" dwell together" there may be a reference to the joy of actual reunion, as well as to the spirit of unity. vv. 2, 3. The characteristic idea of both comparisons is that unity is acknowledged as the gift of God, shed from Heaven upon the earth. In v. 2 the comparison is to the holy oil of consecration( Ex. xxx. 22-33), which symbolized the outpouring of the grace of God on the priest, as the representative of Israel; in v. 3 to the dew of fruitfulness, shed alike on the North and the South, on lofty snow- clad Hermon, and on the lowly sacredness of Mount Zion. v. 2. The skirts- properly the " edge," and probably( as in Ex. xxviii. 32) the collar or upper opening of the Ephod. The fragrant oil touched the priests' garmentswhich symbolizes( see cxxxii. 9) righteousness- and hallowed all alike. vv. 1, 2( comp. Ps. cxiii. 1). By night. The service( see 1 Chron. ix. 33) involved watching, both by night and by day. Probably the stress here laid on the night- service implies that the Psalm was sung just when that night- service was over, before the lights were put out, at or before the offering of the morning sacrifice. v. 3. In the sanctuary- probably, 250 a v. 3. The figure seems to represent the lofty mountains as collecting the moisture, and distilling it on the lower hills. Zion is here contrasted ( as Ps. lxviii. 16) with the loftier heights, above which it was exalted in sacredness. They gather God's blessing, but it falls on Zion. The union of Hermon and Zion is the union at once of North and South, of high and lowly, of natural grandeur and special holiness, under the blessing of God. v. 4. For there,& c." There" is emphatic. Zion is the true centre of unity, because of the special blessing of God, which is the undying spiritual life of His covenant for evermore." 66 PSALM CXXXIV. This last and brightest of the" Songs of Degrees" is clearly( in vv. 1-3) the greeting of the arrived pilgrims to the priests of the Temple, and in v. 4 the answer of blessing from within. It seems to herald the opening of the gates, and the entrance into the Temple itself. " towards the sanctuary"( as in Ps. v. 7; xxviii. 2,& c.), in prayer at the offering of incense. v. 4. In the reply from within the word" bless" is taken up in the higher sense- not of the adoration of man, but of the answering benediction of God. The Lord is at once the " Maker of heaven and earth"( as in Ps. cxxiv. 7) and the dweller in Zion; PSALM CXXXV. This Psalm- a Hallelujah Psalm- though not one of the" Songs of Degrees," breathes much of their spirit. It is evidently of late date, borrowing largely from other Psalms and prophetic passages, without, however, impairing its own coherence and beauty of style. It belongs apparently to the worship of the Second Temple; and it has been noted that some of its topics occur in the Levitical Address in Neh. ix. 5-38. Evidently it is designed for festal use, perhaps in responsive alternation between priests and people. It opens( a), in vv. 1-3, with a call on the priests and Levites to praise the Name of Jehovah; then( b), in vv. 4-14, follows the song of praise to Him, as the Creator of the world and the Deliverer of Israel; this changes ( c), in vv. 15-18, to a scornful denunciation of idolatry; and the whole ends( d), in vv. 19-21, with a mutual call to worship of priests and people, obeyed in a final chorus of praise. vv. 1-3. Cp. Ps. exiii. 1; cxxxiv. 1;| Job xxviii. 24-26; xxxviii. 22-28. cxxxvi. 1; cxlvii. 1. It has been noticed that the" God of heaven" is the name especially given to the Lord in the history of the Captivity and Restoration. In the exile from His special Presence the servants of God naturally fell back on His universal and Almighty Presence, as the" Lord of heaven and earth." v.3. The Lord is gracious(" good"). The verse, as repeated with the doxology in Ps. cxxxvi. 1, is identical with the burden of the festal song at David's bringing up of the Ark and Solomon's dedication of the Temple ( 1 Chron. xvi. 34, 41; 2 Chron. v. 13). To be" good"-that is, to" be true in love"-is the essence of the Divine nature, and therefore the image of Christ in those who are His( Eph. iv. 15). But the main emphasis is laid on His love; for" God is love." Hence His Name is" lovely;"" we love Him, because He first loved us" ( 1 John iv. 8, 19). vv. 4-12 form the song of praise of Israel as the Lord's people; first, dwelling on the choice of Israel ( vv. 4, 5), then glancing at His Almighty power over all the earth ( vv. 6, 7), and returning at once ( vv. 8-12) from this to the exhibition of that power for His people in the deliverance from Egypt and conquest of Canaan. v. 4. See Ex. xix. 6; Deut. vii. 6; xiv. 2; xxvi. 19,& c. v. 5. Comp. Ps. xcv. 3. vv. 6, 7. As in all the Psalms of the Restoration, there is an emphatic, though passing, reference to the Almighty hand of God in Nature -in words almost identical with Jer. x. 13, and apparently suggested by 250 b vv. 8-14 use the remembrance of ancient mercies in the deliverance from Egypt and conquest of Canaan, as an encouragement to the faith that now" God will avenge His (" be people, and repent Himself gracious") concerning His servants"-taking away the judgment that He had laid upon them, and punishing the cruelty of their enemies, which had been overruled to His chastening purpose. vv. 15-18, by a sudden transition of thought, suggested by the idea of the Divine vengeance on the heathen, pass to a denunciation of the vanity of idols, repeated with slight variation from Ps. cxv. 4-8. vv. 19, 20, using a phrase which seems to have become almost a liturgical form( see Ps. cxv. 9-13; cxviii. 2-4), invite" the house of Israel," " the house of Aaron"( and" Levi"), and" those who fear the Lord," to The invitations praise the Lord. are probably responsive; and the answer of v. 21 sung in full chorus. "" PSALM CXXXVI. This Psalm- called by some Jewish authorities" the Great Hallel"traverses much the same ground as Ps. cxxxv. 5-14, but with some amplification and constant repetition of the traditional burden," For His mercy endureth for ever," found in Ps. cvi. 1; cvii. 1; cxviii. 1-4, and in the historic records of 1 Chron. xvi. 34; 2 Chron. v. 13; vii. 3, 6; xx. 21. It bears evident marks of responsive recitation of the first clauses of the successive verses, with the burden sung in full chorus. Like the previous Psalm it dwells( a), in vv. 1-4, on the supreme Majesty of God;( b), in vv. 5-9, on His Creative power and wisdom;( c), in vv. 10-22, on His ancient deliverance of Israel; and( d), in vv. 23-26, on His recent mercies.( The 27th verse is an erroneous repetition of v. 3, derived from the Vulgate.) vv. 2, 3. The title" God of gods| vine Providence from an Israelite and Lord of lords" is found in Deut. point of view, as interpositions for x. 17; Josh. xxii. 22, and revived em- the protection of His people. But, phatically in Dan. ii. 47; xi. 36. It nevertheless, it is true absolutely of course expresses the exaltation of that- the world being what it isthe true God over" the gods many vengeance on oppression and corrupand lords many" of heathenism; tion belongs to the" mercy," as well possibly it may imply also His su- as the righteousness, of God. preme dominion over the highest created beings, called" gods," as in Ps. lxxxii. 1; cxxxviii. 1. vv. 5-9 follows the record of Gen. i. 10, 16. 66 vv. 10, 15, 18 append the burden, For His mercy endureth for ever," to the terrible examples of God's vengeance on the Egyptians and the Canaanites. This, no doubt, primarily regards these actions of DiPSALM CXXXVII. This Psalm, which has passed into a proverbial type of infinite pathos and of an intense patriotic and reverent love of Jerusalem, is clearly the work of a returned exile, in whom bitter remembrance of the past, and perhaps sight of the desolation before his eyes, make the iron of captivity still enter into the soul.( In one MS. of the Septuagint it is attributed, probably by a mere guess, to Jeremiah.) He sees again( in vv. 1-3) the despairing and insulted captivity by the waters of Babylon; he recalls( in vv. 4-6) the answer of pathetic remonstrance to the taunts of the enemy; and then( in vv. 7-9) breaks out into fierce denunciation of the unbrotherly enmity of Edom and the cruelty of Babylon. In all its phases the inspiration of the Psalm is the same love of the Holy City, as holy, which breathes in the joy of Ps. cxxii. v. 1. The waters-- the great rivers of the Babylonian plain, the Euphrates and Tigris, which would most forcibly impress the exile from the hill- country of Judæa. v. 2. The trees- properly the" willows" fringing the stream. The weeping willow" is the Salix Babylonica. 66 and vv. 23-25. The last section of the Psalm evidently refers to the deliverand restoration from Captivity. Hence v. 25 cannot be taken merely in the general sense of Ps. civ. 27, 28; exlv. 15, 16, without breaking the coherence. Probably there is reference to famine and distress among the restored exiles( see Hag. i. 9-11; ii. 16-19), removed by the blessing of the Lord. 251 Therein- properly," in the midst thereof," i.e. of Babylon, the great city covering many square miles, famous for its parks and gardens. v. 3. And melody in our heaviness should be( preserving the parallelism)," and our oppressors( asked us) for mirth." The demand sounds like a mere taunt, but it may have Day 28. THE PSALMS. PSALM 135. Laudate Nomen. OPRAISE the Lord, laud ye the Name of the Lord praise it, 0 ye servants of the Lord; 2 Ye that stand in the house of the Lord: in the courts of the house of our God. Day 28. 11 Sehon king of the Amorites, and and Og the king of Basan all the kingdoms of Canaan; 12 And gave their land to be an heritage: even an heritage unto Israel his people. 13 Thy Name, O Lord, endureth for ever so doth thy memorial, O Lord, from one generation to another. 14 For the Lord will avenge his people and be gracious unto his servants. 30 praise the Lord, for the Lord is gracious: O sing praises unto his Name, for it is lovely. 4 For why? the Lord hath chosen Jacob unto himself and Israel for his own possession. 5 For I know that the Lord is great and that our Lord is above all gods. 6 Whatsoever the Lord pleased, that did he in heaven, and in earth: and in the sea, and in all deep places. 7 He bringeth forth the clouds from the ends of the world and sendeth forth lightnings with the rain, bringing the winds out of his treasures. 8 He smote the first- born of Egypt: both of man and beast. 9 He hath sent tokens and wonders into the midst of thee, O thou land of Egypt: upon Pharaoh, and all his servants. 10 He smote divers nations: and slew mighty kings; DAY 28. Evening PSALM 136. Confitemini. GIVE thanks unto the Lord, for he is gracious and his mercy endureth for ever. 0 2 0 give thanks unto the God of all gods for his mercy endureth for ever. 3 0 thank the Lord of all lords for his mercy endureth for ever. 4 Who only doeth great wonders for his mercy endureth for 15 As for the images of the heathen, they are but silver and gold: the work of men's hands. 16 They have mouths, and speak not: eyes have they, but they see not. ever. 5 Who by his excellent wisdom made the heavens: for his mercy endureth for ever. 6 Who laid out the earth above 17 They have ears, and yet they hear not: neither is there any breath in their mouths. 18 They that make them are like unto them and so are all trust in they that put their thein. 19 Praise the Lord, ye house of Israel: praise the Lord, ye house of Aaron. 20 Praise the Lord, ye house of Levi ye that fear the Lord, praise the Lord. 21 Praised be the Lord out of Sion who dwelleth at Jerusalem. Prayer. the waters for his mercy endureth for ever. 7 Who hath made great lights: for his mercy endureth for ever; 8 The sun to rule the day: for his mercy endureth for ever; 9 The moon and the stars to govern the night for his mercy endureth for ever. 10 Who smote Egypt with their first- born for his mercy endureth for ever; 11 And brought out Israel from among them for his mercy endureth for ever; 12 With a mighty hand, and stretched out arm: for his mercy endureth for ever. 13 Who divided the Red sea in 251 PSALM CXXXVII- cont. been an exhortation to forget a lost home, and make the best of a new country, and the answer perhaps suits best with this latter explanation. It v. 4. The Lord's song. The title is emphatic; the only true" Songs of Zion" were the Psalms of sacred joy, which it were profanation to sing in a strange heathen land. is characteristic that here, as always, the love for Jerusalem is mainly not domestic or national, but devotional. v. 5. Forget her cunning. The last two words are an insertion; some render," Let my right hand forget,'" i.e. be numbed into deadness. "" v. 6. In my mirth- properly, " above my mirth." The remembrance, even in sadness, is sweeter than the mirth, which is possible only to an unfeeling forgetfulness. " Tis better to have loved and lost, than never to have loved at all." v. 7. See the bitter denunciation of the unnatural exultation and cruelty of Edom which runs through v. 1. O Lord. The words are an insertion from the LXX. In the original the Psalmist, full of the thought of God, needs no name to designate the object of his worship. the book of Obadiah( especially vv. 10-15), and comp. Ezek. xxv. 12-14; xxxv. 4-15. PSALM CXXXVIII. This Psalm is the first of a group( cxxxviii.- cxlv.) ascribed traditionally to David, in some cases bearing also other names, possibly having undergone some adaptation before insertion in the last book of the Psalter. Thus in this Psalm the LXX. adds to the ascription to David the names of Haggai and Zechariah, apparently supposing that these Prophets of the Restoration period had to do with the Psalm in its present form. Certainly the Psalms themselves, while they bear no indication of date, yet in fulness of meaning, force, and occasional difficulty resemble the earlier utterances of David far more than the smoother and easier Psalms of later date. Before the gods. The word Elohim is used sometimes of the angels( as perhaps in Ps. viii. 5) and of the great men of the earth( as in 1xxxii. 1, 6), and constantly of the false gods of the heathen. The first sense is out of place here; either of the others will suit the passage, but perhaps the last is simplest. In David's time, as in the later period, 252 v. 8. Wasted with misery, if the the destruction already coming on true reading, may be descriptive of Babylon in the Persian conquest, or anticipatory of a doom to come. By a slight variation some read, the great improvement of the force wasting( others) in misery," 66 to of the It falls into three sections:( a), in vv. 1-3, the song of praise and thanksgiving;( b), in vv. 4-6, the exaltation of the Lord before the nations;( c), in vv. 7, 8, the expression of confidence for the future. passage. v. 9. This terrible imprecation of the worst cruelty, which disgraced the exterminating wars of ancient times( see 2 Kings viii. 12; Isa. xiii. 16; Hos. x. 14; Nah. iii. 10), is wrung from the Psalmist by the recollection of the cruelty which he had seen and perhaps suffered, and by the sense of the insolent and oppressive wickedness which made Babylon the type of the enemies of God. Like the" Psalms of Imprecation," it breathes the stern spirit of the Old Testament, not the Divine love of the New. the knowledge of Jehovah was witnessed to in the face of heathenism. This rendering, following some anv. 2. Thy Name and Thy word,& c. cient versions, is a gloss to soften the unique expression of the original, which is( as in A.V.)," Thou hast magnified Thy word above all Thy Name." Generally the Name of God is the whole manifestation of Himself; here the Word( i.e. the promise) of God is described as going beyond all other manifestation of His goodness( comp. v. 8). If the Psalm be David's, the refer THE PSALMS. Day 28. two parts for his mercy endureth for ever; 14 And made Israel to go through the midst of it for his mercy endureth for ever. 15 But as for Pharaoh and his host, he overthrew them in the Red sea for his mercy endureth for ever. 16 Who led his people through the wilderness: for his mercy endureth for ever. 17 Who smote great kings: for his mercy endureth for ever; 18 Yea, and slew mighty kings: for his mercy endureth for ever; 19 Sehon king of the Amorites for his mercy endureth for ever; 20 And Og the king of Basan: for his mercy endureth for ever; 22 Even for an heritage unto Israel his servant: for his mercy endureth for ever. 9 Blessed shall he be that taketh thy children and throweth them against the stones. PSALM 138. Confitebor tibi. 21 And gave away their land for an heritage: for his mercy I WILL give thanks unto thee, for my even before the gods will I sing praise unto thee. 2 I will worship toward thy holy temple, and praise thy Name, because of thy loving- kindness and truth for thou hast magnified thy Name, and thy Word, above all things. 3 When I called upon thee, thou heardest me: and enduedst my soul with much strength. 4 All the kings of the earth shall praise thee, O Lord for they have heard the words of thy mouth. 23 Who remembered us when we were in trouble: for his mercy endureth for ever; 24 And hath delivered us from our enemies for his mercy endureth for ever. 25 Who giveth food to all flesh: for his mercy endureth for ever. 26 O give thanks unto the God of heaven: for his mercy endureth for ever. 27 O give thanks unto the Lord of lords for his mercy endureth for ever. : PSALM 137. Super flumina. BY Y the waters of Babylon we sat down and wept when we remembered thee, O Sion. 2 As for our harps, we hanged them up: upon the trees that are therein. Day 28. 5 If I forget thee, O Jerusalem: let my right hand forget her cunning. 6 If I do not remember thee, let my tongue cleave to the roof of my mouth: yea, if I prefer not Jerusalem in my mirth. 3 For they that led us away captive required of us then a song, and melody, in our heaviness Sing us one of the songs of Sion. 4 How shall we sing the Lord's song in a strange land? 7 Remember the children of Edom, O Lord, in the day of Jerusalem: how they said, Down with it, down with it, even to the ground. 80 daughter of Babylon, wasted with misery yea, happy shall he be that rewardeth thee, as thou hast served us. 5 Yea, they shall sing in the ways of the Lord that great is the glory of the Lord. 6 For though the Lord be high, yet hath he respect unto the lowly as for the proud, he beholdeth them afar off. 7 Though I walk in the midst of trouble, yet shalt thou refresh me thou shalt stretch forth thy hand upon the furiousness of mine enemies, and thy right hand shall save me. 8 The Lord shall make good his loving- kindness toward me: yea, thy mercy, O Lord, endureth for ever; despise not then the works of thine own hands. 252 PSALM CXXXVIII- cont. ence must be to the great promise of 2 Sam. vii. 8-16. We cannot but notice that He, who was foretold, was Himself the WORD, magnified above all other manifestations of God. vv. 4-6. This sense of the witness to Jehovah before the kings of the earth, by the exaltation of the lowly, and the turning away of His face from the proud, is thoroughly in David's spirit, while it would come back with special appropriateness to the restored exiles( see Ps. lxviii. 29; cii. 15, 16). v. 8. Make good,& c., is properly ( as in A.V.)," The Lord will perfect that which concerneth me"-again a clear expression of faith in some definite promise of God( comp. 2 Sam. vii. 25). PSALM CXXXIX. In the whole Psalter there is no utterance which more strikingly embodies the great idea of the Psalm as such- the realization( that is) of God's Presence to the soul, as possessing, encompassing, and inspiring its inner life. The tone of this supreme consciousness is here mainly a tone of wonder and awe; the Psalmist goes so far as to conceive of a vain attempt to flee from it; even when he puts this aside, he is lost in the mystery of the creating and sustaining power, in which alone he lives; and, by an abrupt transition of thought, takes refuge in the moral aspect of life, which he can grasp- in the intense sense of conflict with evil, and earnest prayer for God's righteous judgment and His guidance. In this last thought he gladly accepts the searching knowledge, before which he had previously felt himself overawed. The whole Psalm breathes exactly the spirit of Rom. xi. 33," O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are His judgments, and His ways past finding out!" The works of Thine own hands. The plea( as in Job x. 3, 8; xiv. 15) is that, lowly and frail as man is, He who created him, and, in David's case, made him the heir of a transcendent promise, will not" despise him"( comp. in sense Isa. lxiv. 912). It is ascribed to David, and in the Alexandrian MS. of the LXX. bears also the name of Zechariah. Some Aramaisms of style may, perhaps, indicate that in its present form it has passed under a later hand. But in substance the whole, and especially the last section( vv. 19-24), harmonize so well with the spirit of David's Psalms, that it is difficult to set aside the traditional ascription. The Psalm begins( a), in vv. 1-5, with a vivid realization of God's Presence; then( b), in vv. 6-11, asking whether it could be possible to flee from it, finds it encompassing the soul in all the height and depth, in all the length and breadth, of creation; and( c), in vv. 12-18, goes back from the sense of this all- enfolding Presence to the mystery of man's creation, transcending human thought; finally( d), in vv. 19-24, it turns to intense hatred of evil, as sinning against the Creative will, and prays " of God. for guidance in the" everlasting way v. 1. Long before. The original is simply( as in A.V.)" afar off." Our 252 a . vv. 1-5 dwell successively on God's| version is an explanation of the knowledge of deed and word and phrase, probable and beautiful, but thought, on His searching trial of not absolutely certain. all human life, on His all- pervading control of human will, contemplated in adoring wonder. v. 2. Art about,& c., should be( as in the marginal reading of A.V.), " Thou searchest" or" winnowest all my ways, distinguishing the good from evil, wisdom from folly. PSALM CXXXIX- cont. v. 3. The more probable rendering is," A word is not yet on my tongue. Lo! Thou knowest it altogether". that is, before the word is spoken. Thou knowest the yet unuttered thought. v. 4. Fashioned me should be," surrounded me"( as in Job iii. 23; xiv. 5, 13; xxiii. 8-10) on every side, hedging in my ways, and" laying' a controlling" hand upon me.' v. 6. Thy Spirit is distinguished from" Thy presence in evident consciousness of a Divine Spirit speaking personally to the spirit of man( comp. vv. 23, 24), as vivid as in the constant prophetic declaration, " The Spirit of the Lord was upon me." In consciousness of the operation of the Holy Ghost the Old Testament differs but in degree from the New; it is in the knowledge of His distinct Personality that the word of Our Lord Himself is our only guide. "" v. 7." Heaven" is opposed to " hell"( Sheol or Hades), primarily in the sense of height as opposed to depth( comp. Job xi. 8; Isa. xiv. 14, 15; Matt. xi. 23); although perhaps there may also be allusion to the contrast of light and darkness, presence with and absence from God. Go down,& c., should be," make my bed in hell"-the resting- place of the dead( comp. Job xxvi. 6; Prov. xv. 11). vv. 10, 11 should be" If I say, Darkness shall cover me And the night be( instead of) light around me, Lo! the darkness,"& c. As God's Presence is universal, so His watchful Eye is inevitable( Job xxxiv. 22). Darkness is no darkness to Him who is Himself Light. the growth of the hard bony framework( v. 14), the appointment of the fixed days of growth up to the birth itself( vv. 15, 16). vv. 12-16 dwell with almost scientific exactness on the mystery of human birth and growth from the embryo to the full manhood- the formation of the inner structure (" the reins")," woven together" (" covered") in the womb( v. 12), 252 b v. 12 should probably be" For Thou hast formed my reins, Thou hast woven me together in my mother's womb.' " The reins"( as in Ps. xvi. 7,& c.) are the inmost seat of life and feeling. v. 13. Fearfully and wonderfully. The words express the general spirit of the whole contemplation- not merely wonder, but wonder passing into awe, in the sense of the inscrutable mystery of God's working, as in the great universe, so in the human nature," the microcosm," which includes in it all the various elements of the Creation. v. 14. Beneath in the earth- properly," in the depths of the earth.' The phrase( generally applied to the unseen Sheol) is here probably a bold metaphor for the darkness of the womb, although there may be allusion to the formation of man from the dust of the earth. v. 15. My substance yet being imperfect is a paraphrase of the single original word, which signifies the embryo" rolled together.' My members written. The words my members are supplied, probably by error. The sense seems to be" In Thy book were all written, v. 8. The uttermost parts of the sea are the extreme West; as" the wings of the morning" bear the dawn up the horizon of the East. The days which were numbered, When as yet none of them was.' In the book of God's foreseeing Over all the length and breadth of purpose, the days of growth were the universe God's hand reaches. appointed. The fixed periods of growth, maturity, and decay are among the chief mysteries of the human nature. 66 vv. 17, 18 break out into a cry of adoring wonder, now, however, not of fear, but of grave delight; for God's creative thoughts, if transcending the conception of the mind, are " to the heart. precious v. 18. When I wake up,& c. The phrase seems to indicate the use of the Psalm as a Morning Hymn( as in Ps. lxiii. 7). The sense of God's Presence rushes back in the first freshness of waking thought. ov. 19-24 pass from intellectual contemplation, in which the mind PSALM CXXXIX- cont. is lost, to the moral consciousness,| hatred"(" right sore"); we may even make God's enemies our own. But as the Gospel has revealed His love even to sinners, till they be utterly reprobate, so we may not hate either our enemies or His. which is within our grasp- first, in hatred of the evil, singularly characteristic of David's Psalms, and then in earnest aspiration for righteousness. The transition seems abrupt, but there is in it a subtle underlying coherency( comp. Ps. Ixiii. 10, 11). vv. 21, 22 bring out precisely the point of distinction of the Old Testament morality from the higher teaching of the Gospel. We. may hate evil itself" with a perfect PSALM CXL. This Psalm is closely connected in style and expression with Ps. cxli., cxlii. All are referred to David, and, except for the occurrence here and there of peculiar words, supposed to be of later date, all favours the ascription. There is similarity both in style and in idea to the earlier Psalms of David( see especially Ps. lvii. and lxiv.). In style we note the greater difficulty of interpretation, arising from force and compression of meaning; in idea we find the same combination of craft and violence against the Psalmist, and the same union in him of fierceness against the enemy and sure confidence in God. To which of the great crises of his life- the persecution of early days or the rebellion of Absalom- it is to be referred, it is hard to say. The Syriac heading," when Saul cast the javelin at him," answers the former. The Psalm is divided by the Selah- so often found in the earlier Psalms -into four parts. There is a cry to the Lord( a), in vv. 1-3, against open violence;( b), in vv. 4, 5, against treachery;( c), in vv. 6-8, a prayer for the continuance of the salvation given in days past; and( d), in vv. 9-13, an anticipation of signal vengeance on the wicked, and triumphant safety of the servant of God. v. 1. The wicked man- properly,| lix. 17; 1 Thess. v. 8; Eph. vi. 17). " the man of violence," who uses, The original is," in the day of arms probably not the battle, but the David's mearming for the battle. mory goes back to the days of his triumphant war in the name of God against the enemies of Israel, and inspires hope of present deliverance. however, not the hand only, but the tongue. Compare the picture of Doeg in Ps. lii. v. 3. There is a mixture here of the two metaphors, so often used of slander- the cruel sharpening of the tongue like a weapon( see Ps. lii. 3; lv. 22; 1xiv. 3), and the deadly serpent- like poison( Ps. Iviii. 4). vv. 23, 24 accept thankfully the sense of God's searching knowledge, praying that He will use it to teach us the sin that is in us, and turn us from it to" the way everlasting" of His righteousness. What the mind cannot comprehend, the conscience leaps up to grasp. v. 5. Comp. Ps. xxxv. 7; lvii. 7; exix. 110; cxli. 10. The expression suits perhaps better the early than the later experience of David, when treachery on every side set snares for the fugitive. v. 7. Thou hast covered my headwith the helmet of salvation( Isa. 253 v. 10. Let hot burning coals,& c.that is, let the lightnings of God's wrath( comp. Ps. xviii. 8, 12, 13) strike them down. Into fire and into the pit. The word" pit" is a rare word, difficult of interpretation, Probably the pit"( or abyss) meaning is the " of waters," and so the idea is of fire and water as the symbols of opposite means of ( comp. Ps. lxvi. 11). destruction Some, how Day 29. DAY 29. THE PSALMS. Morning Prayer. PSALM 139. Domine, probasti. LORD, thou hast searched me out, and known me: thou knowest my down- sitting, and mine up- rising; thou understandest my thoughts long before. 2 Thou art about my path, and about my bed and spiest out all my ways. : 3 For lo, there is not a word in my tongue but thou, O Lord, knowest it altogether. 4 Thou hast fashioned me behind and before and laid thine hand upon me. 5 Such knowledge is too wonderful and excellent for me I cannot attain unto it. 6 Whither shall I go then from thy irit: or whither shall I go then from thy presence? 7 If I climb up into heaven, thou art there if I go down to hell, thou art there also. 8 If I take the wings of the morning and remain in the uttermost parts of the sea; 9 Even there also shall thy hand lead me: and thy right hand shall hold me. 10 If I say, Peradventure the darkness shall cover me: then shall my night be turned to day. 11 Yea, the darkness is no darkness with thee, but the night is as clear as the day the darkness and light to thee are both alike. 12 For my reins are thine: thou hast covered me in my mother's womb. 13 I will give thanks unto thee, for I am fearfully and wonderfully made: marvellous are thy works, and that my soul knoweth right well. 14 My bones are not hid from thee though I be made secretly, and fashioned beneath in the earth. 15 Thine eyes did see my subDay 29. stance, yet being imperfect and in thy book were all my members written; 16 Which day by day were fashioned when as yet there was none of them. 17 How dear are thy counsels unto me, O God: 0 how great is the sum of them! 18 If I tell them, they are more in number than the sand: when I wake up I am present with thee. 19 Wilt thou not slay the wicked, O God: depart from me, ye blood- thirsty men. 20 For they speak unrighteously against thee and thine enemies take thy Name in vain. 21 Do not I hate them, O Lord, that hate thee and am not I grieved with those that rise up against thee? 22 Yea, I hate them right sore: even as though they were mine enemies. 23 Try me, O God, and seek the ground of my heart: prove me, and examine my thoughts. 24 Look well if there be any way of wickedness in me: and lead me in the way everlasting. 253 PSALM 140. Eripe me, Domine. ELIVER me, O Lord, from preserve me from the wicked man. 2 Who imagine mischief in their hearts and stir up strife all the day long. 3 They have sharpened their tongues like a serpent: adder's poison is under their lips. 4 Keep me, O Lord, from the hands of the ungodly preserve me from the wicked men, who are purposed to overthrow my goings. 5 The proud have laid a snare for me, and spread a net abroad with cords: yea, and set traps in my way. PSALM CXL- cont. ever, refer the word to the pit of the burning of refuse, and so make it parallel, and not antithetical, to " fire." v. 11. A man full of words- that is ( as in A. V.) an evil speaker( comp. Ps. lii. 3-5). Evil shall hunt,& c. The hunter of Innocence is himself hunted by Evil. PSALM CXLI. This Psalm evidently belongs to the same time and hand as Ps. cxl. The position described is the same; many of the expressions are similar ( comp. Ps. cxl. 5 with exli. 10); the general tone and style are the same, except that Ps. cxli. is even more difficult through the vigour and rapidity of thought. The ascription to David is strengthened by strong internal evidence, and the most probable reference is to his early days of trial. The Psalm, after( a), in vv. 1, 2, the introduction of earnest supplication, goes on( b), in vv. 3-6, to pray for grace to turn from the allurements of the wicked, even to the severity of the righteous; and ends( c), in vv. 7-11, with an impassioned cry for deliverance out of extremest peril, and for signal vengeance on the enemy. v. 2. Incense, offered after sacrifice, is the symbol of the worship of the soul already reconciled to God ( comp. Rev. v. 8; viii. 3, 4). The evening sacrifice( Ex. xxix. 39) is v. 7 seems to mean," Let their the regular burnt- offering of self- judges be hurled down the sides of dedication. The Psalm is evidently the rock"( comp. 2 Chron. xxv. 12); an Evening Psalm, and the Psalmist, far from the worship of the Tabernacle, yet not from God's Presence, lays before Him the offering of pure worship( comp. Mal. i. 11). The word" sweet" dainties" in v. 4. 66 then shall they hear my words that they are sweet." is the same as In the time of utter overthrow the leaders of wickedness shall know too late the true sweetness from the false. vv. 3, 4 are a prayer against temp. tation to join in the words and deeds of the evil. The Psalmist will not eat of their dainties"( see A.V.), delighting in their false delights. 66 vv. 5, 6 are very difficult of translation. In the first sentence the general sense is clear:" Faithful are the wounds of a friend; but the kisses of an enemy are deceitful" ( Prov. xxvii. 6). Probably the best rendering is" Let the righteous smite me, it shall be kindness; v. 13. Continue in Thy sight- properly," dwell in Thy presence," under the shadow of Thy wings ( comp. Ps. xvii. 8; xxxvi. 7; lxiii. 7, & c.). The description of the Sufferer as helpless and afflicted, yet upright and confident in God, suits exactly the tone and circumstances of David's earlier Psalms. Let him reprove me- such oil for the head Let not my head refuse." The smiting of just severity heals while it seems to wound, and honours while it seems to dishonour. 254 The second clause, however, abruptly turns to the former subject, praying against the evil deeds of the tempters. v. 8 should be" As( when) one furrows and cleaves the earth, So our bones lie scattered at the mouth of the pit( Sheôl)." The verse is difficult; but probably the image is of the stones turned up by the plough, to which the bones of the slain are compared. As the text stands, the Psalmist cries to God for help over the whitening bones of his servants. Some, however, of the Ancient Versions read" their bones," and thus carry on to this verse the idea of v. 7- the bones of those hurled from the rock left to strew the earth below. v. 11. Comp. Ps. vii. 17; xxxv. 8. THE PSALMS. Day 29. 6 I said unto the Lord, Thou art my God: hear the voice of my prayers, O Lord. 70 Lord God, thou strength of my health thou hast covered my head in the day of battle. 8 Let not the ungodly have his desire, O Lord: let not his mischievous imagination prosper, lest they be too proud. 9 Let the mischief of their own lips fall upon the head of them: that compass me about. 10 Let hot burning coals fall upon them let them be cast into the fire, and into the pit, that they never rise up again. 11 A man full of words shall not prosper upon the earth: evil shall hunt the wicked person to overthrow him. 12 Sure I am that the Lord will avenge the poor and maintain the cause of the helpless. 13 The righteous also shall give thanks unto thy Name and the just shall continue in thy sight. : 7 Let their judges be overthrown in stony places that they may hear my words, for they are sweet. 8 Our bones lie scattered before the pit: like as when one breaketh and heweth wood upon the earth. 9 But mine eyes look unto thee, O Lord God: in thee is my trust, O cast not out my soul. PSALM 141. Domine, clamavi. 10 Keep me from the snare that they have laid for me and from LORD, I call upon thee, haste the traps of the wicked doers. thee : 11 Let the ungodly fall into their own nets together and let me ever escape them. Day 29. thy sight as the incense and let the lifting up of my hands be an evening sacrifice. PSALM 142. I Voce mea ad Dominum. CRIED unto the Lord with my voice: yea, even unto the Lord did I make my supplication. 2 I poured out my complaints before him and shewed him of my trouble. 3 When my spirit was in heaviness thou knewest my path: in the way wherein I walked have they privily laid a snare for me. 4 I looked also upon my right hand and saw there was no man that would know me. 3 Set a watch, O Lord, before my mouth and keep the door of my lips. 5 I had no place to flee unto: and no man cared for my soul. 40 let not mine heart be inclined to any evil thing: let me not be occupied in ungodly works with the men that work wickedness, lest I eat of such things as please them. 5 Let the righteous rather smite me friendly and reprove me. 6 But let not their precious balms break my head: yea, I will pray yet against their wickedness. my voice when I cry unto thee. 2 Let my prayer be set forth in DAY 29. Evening Prayer. 6 I cried unto thee, O Lord, and said Thou art my hope, and my portion in the. land of the living. 7 Consider my complaint: for I am brought very low. 80 deliver me from my persecutors: for they are too strong for me. 9 Bring my soul out of prison, that I may give thanks unto thy Name: which thing if thou wilt grant me, then shall the righteous resort unto my company. PSALM 143. Domine, exaudi. HEAR my prayer, O Lord, and consider my 254 PSALM CXLII. This Psalm, again clearly connected with the preceding, is in the heading ascribed to David," when he was in the cave"-the cave evidently of Adullam ( 1 Sam. xxii. 1) or Engedi( 1 Sam. xxiv. 3), during the persecution of Saul. ( Compare the heading to Ps. lvii.) The tenour and style suit well with the ascription; and the Psalm, though simpler and easier of interpretation, describes much the same position as Ps. cxl., cxli. It is( a), in vv. 1-5, a complaint to the Lord out of trouble and desolation; and( b), in vv. 6-9, a prayer of mingled distress and faith for deliverance. v. 1. In this verse, as in the follow-| as" place to flee unto" in v. 5. God ing verses, all the verbs should be in is a present refuge, a home for the the present tense," I cry,"& c. The homeless soul; as He is also a" porcomplaint is of present distress, first tion"( comp. Ps. xvi. 6; 1xxiii. 25, of affliction( vv. 1-3), then of deser-& c.) for the destitute. tion and persecution( vv. 4, 5). v. 3. Thou knewest( knowest) my path. This consciousness is a gleam thrown from above in the darkness. For the moment it simply shows the surrounding troubles; for the future it is the earnest of salvation. v. 4. On my right hand- the place ( see Ps. xvi. 9; cix. 30; cxxi. 5) where protectors and friends should stand. The original is more graphic, " Look at my right hand and see! There is none,"& c. ( C v. 5. My soul is here clearly my life," already in prison( see v. 9), and doomed to death. ( 6 v. 6. My hope should be' my refuge"-the same word paraphrased In the land of the living( comp. Ps. xxvii. 13)-the brightness of life, seen as all the brighter out of the shadow of death. v. 1. For Thy truth( faithfulness) and righteousness' sake. Here( as in Ps. xxxi. 1; cxv. 1) the appeal is to God's promise to His servant, which He is faithful and just" to keepfor the sake, not of man's righteousness, but of His own. It is joined v. 9. Out of prison- the cave, in which David was shut up by the pursuit of Saul( 1 Sam. xxiv. 3), as a prisoner condemned to die. The latter part of the verse should probably be rendered( much as in A.V.)" The righteous shall gather round 255 me, Because Thou dealest bountifully with me.' "" PSALM CXLIII. This Psalm- the last of the Seven Penitential Psalms, used in our Service on ASH WEDNESDAY- belongs in style and tone to the same group as Ps. cxl.- cxlii., and bears, like them, the name of David. In some copies of the LXX. is added," when he fled from Absalom his son." It has many resemblances to earlier Psalms; and this has been thought to indicate a later date. But, if not David's, it is wonderfully accordant with the spirit of the Psalms of his later life. For we find in it a tone of deeper pathos, and a stronger conviction of sin, and a greater calmness than in the preceding Psalms- very characteristic of the utterances of the period to which the ascription refers it. As always, the deliverance of one servant of God is a rallying point of encouragement to others. It is divided by the Selah into two parts:( a), in vv. 1-6, the complaint of persecution without, consciousness of sin within, and intense longing after God;( b), in vv. 7-12, the cry out of this distress for God's mercy, both in spiritual light and in temporal deliverance. in the same breath with confession of utter inability to stand before His judgment- in words recalling some passages of the book of Job( iv. 1719; ix. 2, 3; xv. 14-16; xxv. 4-6). The whole breathes exactly the spirit of 1 John i. 9," If we confess our Day 29. unto me for thy truth and righteousness' sake. 2 And enter not into judgment with thy servant: for in thy sight shall no man living be justified. THE PSALMS. 3 For the enemy hath persecuted my soul; he hath smitten my life down to the ground: he hath laid me in the darkness, as the men that have been long dead. 4 Therefore is my spirit vexed within me and my heart within me is desolate. 5 Yet do I remember the time past; I muse upon all thy works: yea, I exercise myself in the works of thy hands. 6 I stretch forth my hands unto thee my soul gaspeth unto thee as a thirsty land. 7 Hear me, O Lord, and that soon, for my spirit waxeth faint: DAY 30. Morning PSALM 144. Benedictus Dominus. strength who teacheth my hands to war, and my fingers to fight; 2 My hope and my fortress, my castle and deliverer, my defender in whom I trust who subdueth my people that is under Day 29. hide not thy face from me, lest I be like unto them that go down into the pit. me. 3 Lord, what is man, that thou hast such respect unto him: or the son of man, that thou so regardest him? 4 Man is like a thing of nought: his time passeth away like a shadow. 5 Bow thy heavens, O Lord, and come down touch the mountains, and they shall smoke. 6 Cast forth thy lightning, and tear them: shoot out thine arrows, and consume them. 80 let me hear thy lovingkindness betimes in the morning, for in thee is my trust: shew thou me the way that I should walk in, for I lift up my soul unto thee. 9 Deliver me, O Lord, from mine enemies: for Í flee unto thee to : 7 Send down thine hand from above deliver me, and take me out of the great waters, from the hand of strange children; 8 Whose mouth talketh of vahide me. 10 Teach me to do the thing that pleaseth thee, for thou art my God: let thy loving Spirit lead me forth into the land of righteousness. 11 Quicken me, O Lord, for thy Name's sake and for thy righteousness' sake bring my soul out of trouble. 12 And of thy goodness slay mine enemies and destroy all them that vex my soul; for I am thy servant. Praper. nity and their right hand is a right hand of wickedness. 9 I will sing a new song unto unto thee upon a ten- stringed lute. 10 Thou hast given victory unto kings and hast delivered David thy servant from the peril of the sword. 11 Save me, and deliver me from the hand of strange children: whose mouth talketh of vanity, and their right hand is a right hand of iniquity. 12 That our sons may grow up as the young plants and that our daughters may be as the polished corners of the temple. 13 That our garners may be full and plenteous with all manner of store that our sheep may bring forth thousands and ten thousands in our streets. 14 That our oxen may be strong to labour, that there be no decay: no leading into captivity, and no complaining in our streets. 15 Happy are the people that are in such a case: yea, blessed 255 PSALM CXLIII- cont. sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness." The affliction is recognised as His judgment; the prayer is that in judgment He may, according to His promise, remember mercy. v. 3. Darkness- the darkness of the shadow of death, compared to the Sheôl of the spirits" long dead"( Ps. lxxxviii. 5). v. 5. The time past-" the days of old"( comp. Ps. lxxvii. 5, 10, 11)the times of God's blessing in the earlier years of youth and prosperity ( comp. Job xxix.). Such remembrance has always a tone of mingled sadness and hope. v. 6. Comp. Ps. xlii. 2; lxiii. 2. The" hunger and thirst after righteousness" is ultimately a thirst for God. The metaphor may well have been suggested by the flight into the desert. v. 7. Comp. Ps. xxviii. 1; lxix. 1618. v. 8. Betimes in the morning. The phrase ,,, of course, only signifies early"-a speedy dawn upon the night of trouble; but it probably indicates the use of the Psalm as an Evening Psalm. v. 9. I flee unto Thee,& c. The phrase is literally," Unto Thee have I hidden"-" myself"( that is) or ( 6 my sorrow." Comp. Ps. cxlvi. 5, 6. v. 10. Land of righteousness should The sense may be as in our version, be" a straight" or" level path.' or" in a path of safety, where none can stumble"( as in Ps. xviii. 19; xxvi. 12; xxxi. 8). In either case the guidance is( comp. Ps. cxxxix. 6) not only from the Providence, but from the" good Spirit" of God. vv. 3, 4 are again taken from Ps. viii. 4; xxxix. 6, 7; Job xiv. 1, 2. But the use of them here in contrast with the eternal strength of God is entirely original. The Psalmist recog255 a Whatever of human frailty may v. 12. See note on Ps. cxxxvi. 15. attach to the desire of vengeance, yet the fact remains that to smite the oppressor of righteousness is a part of" the goodness" of God. PSALM CXLIV. This Psalm, noted in the heading as" David's," appears to bear distinct marks of a composite character. In vv. 1-11 it is clearly made up of earlier Psalms of David; at v. 12 there is an abrupt transition, and the closing verses are of marked beauty and originality. Probably the Psalm is of late date; and the Psalmist first pours out his soul in the well- known words of David, and then adds a prayer- his own, or( as some think) an ancient prayer made his own- for blessing upon Israel. In vv. 1-4 we have( a) a contrast between the greatness of God's strength and the littleness of man; then( b), in vv. 5-11, a prayer for the visible interposition of His Providence to defend His king against the children of the stranger; lastly( c), in vv. 12-15, a picture of the prosperity desired of God for Israel. vv. 1, 2 are evidently taken from nizes a" strength made perfect in Ps. xviii. 1, 34, 47, but with two cha- weakness." racteristic changes, according with the tone of the preceding Psalms. God is called the Psalmist's" lovingkindness"(" hope"), and his" refuge(" in whom I trust"). Comp. Ps. cxliii. 1, 2, 8; cxlii. 5. These give a tinge of sadder experience to the exulting confidence of David's great 33 Te Deum. 13, 14, 16, 45, 46, only changing its vv. 5-8, 11 return to Ps. xviii. 9, triumphant declarations into prayer, and interspersing occasional references to other Psalms; but, as before, the Psalm handles the old materials freely, and uses expressions peculiarly its own. v. 5. Comp. Ps. civ. 32. The allusion is probably to the descent on Mount Sinai. v. 9. See Ps. xxxiii. 2, 3; xl. 3; xcii. 3,& c. PSALM CXLIV- cont. vv. 9, 10 are an utterance of antici-| connection with the previous verses patory thanksgiving in the midst of in the original. prayer, based on recollections of past mercy. The expression of v. 10 is peculiar. God is acknowledged in it as the King of kings; and" David His servant" taken as the highest type of the kings to whom He gives victory. The blessing to David is, of course, extended, in thought and hope, to the children of David. vv. 7, 11 quote the earlier Psalm; but the phrase," the strange children"(" children of the stranger"), must have had a larger sense than of old. To David they were but the hostile nations round; to the later Psalmist not only these, but the greater conquerors and oppressors of God's people. vv. 12-15 present a simple and singularly beautiful picture of the temporal prosperity of those who have," and feel that they have," the Lord for their God." It seems to have about it a tinge of simpler antiquity. It is, perhaps, still free quotation, but of a Psalm which otherwise we do not know. This is made probable by the abruptness and difficulty of the grammatical v. 12. As the young plants( comp. Ps. cxxviii. 4; Isa. liii. 2)-in continued increase of strength and fruitfulness. As the polished corners of the Temple( or" the palace")- in grace and richness of beauty. The word" corners" or" corner pillars is used in Zech. ix. 15;" polished" is" sculptured," or, perhaps," varied in colour." The allusion is clearly to the graceful ornamented cornerpillars of a palace. The natural idea of the actual sculpture of these into human figures( like Caryatides) has no historical authority nor, perhaps, probability. v. 13. Streets should be" fields." v. 3. Comp. Ps. xlviii. 1; xcvi. 4; Job v. 9; ix. 10. v. 14. The translation of this verse is singularly difficult, although the general sense is plain enough. Probably the best rendering is" Our cattle laden with produce( or " big with young"); No disaster, no breaking in( of our wells); PSALM CXLV. This Psalm is an acrostic Psalm, in which the 14th letter( Nun) is omitted. ( The omission is supplied by a variation of v. 17 in the LXX., and in some versions which follow it.) It is headed" David's Psalm of praise"-the word used being the same as in the title of the whole book. The ascription may only indicate its character as a typical song of praise; but it may, perhaps, more probably point( as in other Psalms of this group) to a work originally that of David, which in its present form has passed under other hands. It is used in the Church as the last Psalm of WHIT SUNDAY, immediately following Ps. civ., to which bears many resemblances. v.5. Of Thy worship,& c., should be ( much as in A.V.), the splendour of the glory of Thy majesty." God's majesty is His inherent greatness; His" glory" is the manifestation of that majesty; and its " splendour" in the brightness of this manifestation, is seen by the eyes of men. 255 b No going forth( to captivity), no cry in our streets." As is the case of all alphabetical Psalms, the sectional division is less marked than usual. But after the introductory verses( vv. 1, 2), it seems to hymn successively( a), in vv. 3-6, God's greatness;( b), in vv. 7-16, His goodness; and( c), in vv. 17-21, His righteousness. vv. 5, 6 represent vividly the individual praise of the inspired leader, and the responsive chorus from the mass of men. As in teaching and action, so in worship, the few lead, and the many follow. v. 7 indicates the passage to the consideration of the moral attributes of God, which form the leading ideas of the rest of the Psalm. v. 8. Comp. Ps. ciii. 8, and the CXLV- cont. v. 14 turns to dwell on God's especial mercy to man, the fallen and the lowly( comp. Ps. cxlvii. 3, 4); and the thought leads on( in vv. 15, 16) to the dependence of all creatures on His sustaining hand( comp. Ps. civ. 27, 28). PSALM revelation of God to Moses in Ex. xxxiv. 6, 7. v. 10 sets forth the double hymn of praise always going up to God- the deep inarticulate praise of" All His works"( as in Ps. cxlviii. and in the Benedicite), and the clear and conscious adoration of" His saints, who not only praise, but" bless Him in thankfulness. 33 33 vv. 11-13 go back to the greatness and eternity of God's kingdom; but now, with peculiar beauty of idea, dwell on it, as shown forth especially in His graciousness. He" declares His Almighty power most chiefly in showing mercy and pity." The contemplation of simple majesty breathes merely awe; the sense of graciousness in majesty adds to it the glow of thankfulness. v. 13. Comp. Dan. iv. 3, 34. What is infinite in greatness must be infinite in duration. v. 1. Comp. Ps. ciii. 1; civ. 33. The being of man is viewed as absolutely dependent on the breath of God; therefore every moment of its existence is to be devoted to Him. v. 17. Holy should probably be " merciful"( as in Jer. iii. 12, the only other place where the word is used). The Psalmist dwells finally on God's relation to those who are His, as a relation both of righteousness and of mercy. They" call upon Him;" they" fear Him;" they" love Him." He hears, saves, and preserves them. Only in connection with this salvation of those who love Him does the Psalm glance at the destruction of the ungodly, who war against them and against Him. PSALM CXLVI. This Psalm opens a group of five Hallelujah Psalms, closing the Psalter with praise- sometimes called a second" Hallel," in relation to the" Great Hallel" of Ps. cxiii.- cxviii. In the LXX. this Psalm and the next two are ascribed to Haggai and Zechariah. The whole group evidently belongs to the time of the Restoration, and nothing is more likely than that the Psalms were composed as a part of the Liturgy of the restored Temple Service. This Psalm is closely connected in idea with Ps. cxlv., and has many points of resemblance to it, even in detail. Like all the compositions of the era of the Restoration, it is full also of reminiscences of earlier Psalms. It is simply a contrast of the frailty of all earthly trust with the blessedness of faith in the Lord, who( as in Ps. cxlv.) is described as beyond all else a God of mercy to all phases of human suffering and weakness. v. 2. Put not your trust in princes ( comp. Ps. cvii. 40; exviii. 8, 9; cxix. 23, 161; Isa. ii. 22). These words, which have passed into a proverb ( with perhaps some variation from their original meaning) refer evidently in the first instance to the princes of the Persian Empire and its subject kings around, as alternately favouring and persecuting the people of God. We read( Ezra v. 1, 2; vi. 14) of the encouragement 256 v. 21 sums up the idea of the whole. The Psalmist leads the choir of God's praise;" all flesh is called to join it. needed from the lips of the Prophets. These words of the Psalm convey just the needful encouragement; and those who, like Nehemiah, obeyed the prophet's call, acted precisely in its spirit. v. 3. The true rendering( as in A.V.) is more graphic66 His breath goeth forth; He returneth to his earth; In that very day his thoughts perish." vv. 4, 5 dwell, as usual in the Psalms of this date, on God, as at once the" God of Jacob" and" the Creator of heaven and earth"( comp. THE PSALMS. Day 30. are the people who have the Lord for their God. I PSALM 145. Exaltabo te, Deus. WILL magnify thee, O God, my King and I will praise thy Name for ever and ever. 2 Every day will I give thanks unto thee and praise thy Name for ever and ever. : 3 Great is the Lord, and marvellous, worthy to be praised: there is no end of his greatness. 4 One generation shall praise thy works unto another and declare thy power. 5 As for me, I will be talking of thy worship: thy glory, thy praise, and wondrous works; 6 So that men shall speak of the might of thy marvellous acts: and I will also tell of thy greatness. 7 The memorial of thine abundant kindness shall be shewed: and men shall sing of thy righteousness. 8 The Lord is gracious, and merciful long- suffering, and of great goodness. 9 The Lord is loving unto every man and his mercy is over all his works. 10 All thy works praise thee, O Lord and thy saints give thanks unto thee. 11 They shew the glory of thy kingdom: and talk of thy power; 12 That thy power, thy glory, and mightiness of thy kingdom: might be known unto men. 13 Thy kingdom is an everlasting kingdom: and thy dominion endureth throughout all ages. 14 The Lord upholdeth all such as fall and lifteth up all those that are down. 15 The eyes of all wait upon thee, O Lord and thou givest them their meat in due season. Day 30. all his ways: and holy in all his works. 18 The Lord is nigh unto all them that call upon him: yea, all such as call upon him faithfully. 19 He will fulfil the desire of them that fear him: he also will hear their cry, and will help them. 20 The Lord preserveth all them that love him but scattereth abroad all the ungodly. 21 My mouth shall speak the praise of the Lord and let all flesh give thanks unto his holy Name for ever and ever. PSALM 146. 16 Thou openest thine hand: and fillest all things living with plenteousness. 17 The Lord is righteous in Lauda, anima mea. PRAISE the Lord, O my soul; while I live will I praise the Lord: yea, as long as I have any being, I will sing praises unto my God. 2 0 put not your trust in princes, nor in any child of man: for there is no help in them. 3 For when the breath of man goeth forth he shall turn again to his earth and then all his thoughts perish. 4 Blessed is he that hath the God of Jacob for his help: and whose hope is in the Lord his God; 5 Who made heaven and earth, the sea, and all that therein is: who keepeth his promise for ever; 6 Who helpeth them to right that suffer wrong: who feedeth the hungry. 7 The Lord looseth men out of prison: the Lord giveth sight to the blind. 8 The Lord helpeth them that are fallen the Lord careth for the righteous. 9 The Lord careth for the strangers; he defendeth the fatherless and widow: as for the way of the ungodly, he turneth it upside down. 10 The Lord thy God, O Sion, shall be King for evermore: and throughout all generations. 256 * X PSALM CXLVI- cont. Ps. cxxi. 2, 4; cxxiv. 7; cxxxiv. 4).| forms of mercy there is clearly remiIn the sense of the nearer relation is niscence( literal or metaphorical) of the secret of love; in the larger con- the returning and restored exiles; ception the secret of reverence; in in all( it has been noted) there is both the ground of faith. unconscious foreshadowing of the work of the Divine Redeemer on earth. vv. 6-9. The Psalmist, after glancing at God's Almighty power, dwells in detail on His mercy to the oppressed, the famished, the captives, the blinded, and the fallen; only in relation to this does He touch on His punishment of the ungodly ( comp. Ps. cxlv. 15-20). In all these PSALM CXLVII. This Psalm, also obviously of the time of the Restoration, has been referred with much probability to the great occasion of thanksgiving after the completion of the walls and gates of Jerusalem( see vv. 2, 3, 13), recorded in Neh. xii. 27-43," when the joy of Jerusalem was heard even afar off." The leading idea of the Psalm, recurring again and again, is the working out of the same double conception of the Lord touched on in Ps. cxlv. 10-16; cxlvi. 4, 5. His Almighty rule over the world, and His special and tender providence over Israel, are brought out repeatedly in singularly beautiful contrast. The Psalm is full of reminiscences of earlier Psalms, especially Ps. xxxiii., civ., and of the book of Job; in one passage ( vv. 3-5) it closely follows Isa. xl. 26-29; but it has yet all the force and freedom of originality. v. 10 naturally ends the whole by dwelling on the eternity of the Lord's kingdom and of His covenant with Israel. Even the fulness of His mercy would not satisfy, if it could pass away( comp. Ps. cxlv. 13). After the introductory verses( 1, 2), calling for praise to the Lord," the builder up of Jerusalem," we have( a), in vv. 3-6, a thanksgiving to Him as at once the Creator of the great Universe and the tender Guardian of the lowly; then( b), in vv. 7-11, a description of His beneficence to all the earth, yet especially to those who fear Him; lastly, in vv. 12-20, the praise of Him, who has" made fast the gates" of Jerusalem, and who, besides the revelation of Himself in the mystery of His creative word, gives the new word of revelation to Israel. v. 1. Comp. Ps. xxxiii. 1; xcii. 1; cxxxv. 3. The general expressions of praise are, however, here clenched by special reference to the" building up of Jerusalem" and the gathering of the" outcasts"( Isa. xi. 12; lvi. 8) from captivity. Each advance in knowledge of the vastness of the universe, represented in the starry sky, forces on us still more vividly the sense of the contrast. The intellect loses itself in the power and" infinite wisdom" of the Creator( v. 5); the moral navv. 3, 4, 5, 6. The contrast of these ture recognises His righteousness verses brings out with peculiar force and love to each of us, shewn, as and beauty the harmony of the ma- in exaltation of the meek, so also jestic sweep of God's general Providence with the tenderness of His special Providence over the afflicted and the lowly. Perhaps it stands out here more strikingly than even in Isa. xl. 26-29, where the two ideas are linked together by the" Lift up your eyes on high and behold," which has evident reference to the great promise to Abraham( Gen. xv. 5). in humiliation of proud ungodliness ( v. 6). 257 BULLY vv. 8, 9 obviously recall Job xxxviii. 26, 27, 41( see also Ps. civ. 13, 14, 27, 28). The words" herb for the use of men," inserted from the LXX., are not in the original, and break the order of thought; which is of the beneficent gift of the dew and rain on the far- off mountain pastures, Day 30. DAY 30. THE PSALMS. Evening PSALM 147. Laudate Dominum. OPRAISE the Lord, for it is a his wind, and the waters flow. his word unto good thing to sing our God: yea, a joyful and pleasant thing it is to be thankful. Jacob: his statutes and ordinances unto Israel. 2 The Lord doth build up Jerusalem: and gather together the out- casts of Israel. 20 He hath not dealt so with any nation: neither have the heathen knowledge of his laws. 5 Great is our Lord, and great is his power: yea, and his wisdom is infinite. 6 The Lord setteth up the meek: and bringeth the ungodly down to the ground. Day 30. Prayer. 18 He sendeth out his word, and melteth them: he bloweth with 3 He healeth those that are broken in heart and giveth medicine to heal their sickness. 4 He telleth the number of the OPRAISE the Lord of heaven: praise him in the stars and calleth them all by their names. 2 Praise him, all ye angels of his: praise him, all his host. 3 Praise him, sun and moon: praise him, all ye stars and light. 4 Praise him, all ye heavens: and ye waters that are above the heavens. 7 O sing unto the Lord with thanksgiving sing praises upon the harp unto our God; 8 Who covereth the heaven with clouds, and prepareth rain for the earth and maketh the grass to grow upon the mountains, and herb for the use of men; 9 Who giveth fodder unto the cattle and feedeth the young ravens that call upon him. PSALM 148. Laudate Dominum. 5 Let them praise the Name of the Lord for he spake the word, and they were made; he commanded, and they were created. 6 He hath made them fast for ever and ever he hath given them a law which shall not be broken. 7 Praise the Lord upon earth: ye dragons, and all deeps; 8 Fire and hail, snow and vapours: wind and storm, fulfilling his word; 9 Mountains and all hills: fruit10 He hath no pleasure in the strength of an horse: neither de- ful trees and all cedars; lighteth he in any man's legs. 11 But the Lord's delight is in them that fear him: and put their trust in his mercy. 12 Praise the Lord, O Jerusalem: praise thy God, O Sion. 13 For he hath made fast the bars of thy gates: and hath blessed thy children within thee. 14 He maketh peace in thy borders and filleth thee with the flour of wheat. 15 He sendeth forth his commandment upon earth and his word runneth very swiftly. 16 He giveth snow like wool: and scattereth the hoar- frost like ashes. 17 He casteth forth his ice like morsels: who is able to abide his frost? 10 Beasts and all cattle: worms and feathered fowls; 11 Kings of the earth and all people: princes and all judges of the world; 12 Young men and maidens, old men and children, praise the Name of the Lord for his Name only is excellent, and his praise above heaven and earth. 13 He shall exalt the horn of his people; all his saints shall praise him: even the children of Israel, even the people that serveth him. 257 PSALM 149. Cantate Domino. SING unto the Lord a new song: let the congregation of saints praise him. 0 PSALM CXLVII- cont. " where no man is"-food for the ing word, in the mysterious laws of beast grazing, and for the raven the fleecy snow, the fine covering of crying, in the wilderness( Job hoar- frost, and the" ice- morsels xxxviii. 41). of the hail- sent in all their inv. 10 again comes in with some abruptness of contrast, which does not belong to the passage in Ps. xxxiii. 15-17, obviously quoted. The strength of the war horse and the swiftness of the warrior are nothing before the Almighty; the fear of His righteousness and trust in His mercy are everything. v. 13 contains the clearest reference to the completion of Nehemiah's work( Neh. xii.). securing from man's enmity the gifts of God. v. 14. Maketh peace in thy borders should be, more strikingly," maketh thy borders peace." The flour of wheat is the" fat of wheat"( comp. Ps. lxxxi. 17, and the Song of Moses, Deut. xxxii. 14). vv. 15-18 once more go back with abrupt emphasis to the universal power of God's creative and sustainPSALM CXLVIII. In this magnificent Psalm- evidently the original of the Benedicite, and of countless hymns of praise in the Church- the idea, running through this group of Psalms, reaches a glorious climax. It is a call for universal praise of the Creator from all beings in heaven and earth; and this natural hymn of thanksgiving is taken up, in deeper knowledge and intensity of feeling, by the chosen people of the Lord. In this Psalm, as in all the poetry of the Old Testament, there is nothing of the idea of something Divine in Nature, or even of a Divine voice speaking through Nature; all beings are simply creatures, knowing and praising Him who made them. v. 1. The verse should be( as in A.V.)clemency, yet melted into the supply which feeds the streams by the breath of the Lord( comp. Job xxxvii. 613; xxxviii. 22-27; Ps. xxxiii. 6, 7). Possibly the striking vividness of description may have been suggested by some remarkable exhibition of this natural phenomenon before the eyes of the Psalmist. In vv. 1-6( a) the hymn of praise is called for from the hosts of heaven; in vv. 7-12( 6) from all the orders of creation on earth; v. 13( c) is the final thanksgiving of the saints chosen and exalted of God.( Compare with( a) vv. 1-17 of the Benedicite, with( b) vv. 18-26, and with( c) vv. 27-32.) " Praise the Lord from the heavens, Praise Him in the heights." It is a true Gloria in excelsis Deo. v. 2. The angels are dwelt upon in this connection, not merely as the highest order of created being( comp. Ps. ciii. 20, 21), but probably as the ministers of God in the outer sphere, serving Him in the forces of Nature ( comp. Ps. civ. 4; Heb. i. 7). How emphatically the idea of angelic v. 19 contrasts the creative word of Gen. i. 3,& c., with the word of Revelation to Israel. The former phrase marks belief, not only in a Supreme Power, but in a living God," who spake and it was done"( Ps. xxxiii. 8, 9; cxlviii. 5). The latter goes on to faith in His special manifestation of Himself, by" the word of the Lord"-that is, by direct intelligible revelation- to Israel, as chosen out of the nations. The two beliefs( as all history shews) support and illustrate each other. 257 a ministry is stamped on the later thought of Israel is shown plainly in the whole book of Daniel. v. 3. The sun, moon, and starsthe gods of all idolatry( see Job xxxi. 26, 27)-were specially the objects of Chaldæan worship, with which the Captivity had made the Israelites familiar. Naturally stress is laid on their service to the will of the One true God. ". 4 obviously refers to Gen. i. 6-8. The original is more striking," the heaven of heavens( comp. Deut. "" PSALM CXLVIII- cont. x. 14; 1 Kings viii. 27; Ps. cxv. 16)the boundless unknown regions beyond the firmament. earthly force irresistible, but by His word raised and stayed. v. 9. The" cedars" of Lebanon. vv. 5, 6, quoting Ps. xxxiii. 6-9,( comp. Ps. civ. 16) were to Hebrew evidently refer to the powers of Na- poetry the special type of the mature, as such, bound in their invari- jesty of the great forest- tree, as disable order, not by some unknown law tinguished from the" fruitful trees" of necessity, but by the creative word of human cultivation. of God. The fixity of Nature is described as resting on the" covenant" of God in Gen. viii. 21, 22; ix. 12-16. In the very obedience to this law, the Psalmist seems to recognise a silent praise of Him who made it. 66 v. 8. Fire and hail- the lightning and hail( see Ps. ev. 32). Comp. Ps. xviii. 12, 13 and Ex. ix. 23, 24. Snow and vapours. The vapour" is smoke," real or apparent, rising from the mountains. It corresponds to the" fire," as the" snow" to the" hail." Stormy wind fulfilling His word( see Ps. cvii. 25)-by all v. 10. Worms should be" creeping things"( as in A.V.)- joined with the " fowls" in Gen. i. 20. vv. 11, 12 describe humanity, in all variety of rank and sex and age, as crowning the hymn of praise, not( as in vv. 5, 6) under invariable law, but in free recognition of the" excelof God's Name. v. 7. Dragons( as in Ps. lxxiv. 14) are the great sea- monsters of" the deeps." They are spoken of sepa- lency rately from the familiar animal v. 13. All His saints shall praise Him creation of v. 10- probably as the is a paraphrase of the original," the unknown and mysterious inhabit- praise of all His saints," which may ants of the great deep from which refer( as here explained) to God Himthe Psalm starts. self, or to" His exaltation of the horn of His people." That serveth Him should be( as in A.V.)" a people near unto Him"( see Deut. iv. 7; It was Ps. xlvi. 1; cxlv. 18,& c.). this" nearness to God"-now extended to the whole Church( Eph. ii. 13) through the blood of Christwhich gave deeper knowledge and therefore greater power to praise. PSALM CXLIX. This Psalm, evidently of the same date as the preceding, strikes a far narrower and intenser keynote. It is a praise of God from Israel alone in the day of deliverance; it is an exultation in the hope of renewal of the old victories, and of vengeance on the heathen oppressors( comp. Ps. cxxxvii. 1, 9). In its literal sense it is of the older Covenant, never reproduced without spiritual anachronism under the New." Our weapons are not carnal, but mighty through God to the pulling down of strongholds ( 2 Cor. x. 4); our" two edged sword" is the" Word of God"( Eph. vi. 17; Heb. iv. 12); our" chains" bring" into captivity every thought to the obedience of Christ"( 2 Cor. x. 5). There will be righteous vengeance( as the Apocalypse abundantly testifies), but it belongs to the Lord alone. "" In vv. 1-4( a) it is simply a hymn of praise; in vv. 5-9( b) a fierce anticipation of triumph. v. 1. A new song( as in Ps. xxxiii. 3;| dances"( Ex. xv. 20), and with the xevi. 1: exliv. 9) is the old song of same intermixture of triumph over praise, made new by newness of the enemies of Israel. heart and newness of air. v. 3.( Comp. Ps. lxxxi. 2; cl. 4). The exultation in the new deliverance breaks out, as of old on the shores of the Red Sea, in" timbrels and 257 b v. 4. Helpeth the meek- hearted is an inadequate rendering of the original, " He shall beautify the meek with salvation"( as in A.V.)- clothing their unworthiness in the glorious PSALM CXLIX- cont. garments of salvation( comp. Ps.| The Psalmist perhaps desires to fire cxxxii. 9, 17; Isa. lxi. 3, 10; Zech. the broken spirited despondency, iii. 3, 4; Rev. xix. 8). which the history shows to have weighed so heavily on the returned exiles. v. 5. In their beds( comp. Job xxxv. 10; Ps. lxiii. 7)-the secret thanksgiving, as well as in the public rejoicing of the former clause. vv. 6-9. The sword, first wielded in defence( as in Neh. iv. 18), was afterwards to be an instrument of triumph and vengeance, as in the old conquest under Joshua, which is evidently alluded to throughout. v. 9 should probably be rendered" To execute on them the judgment written, It is the honour of His saints." It was the thought that vengeance was the righteous retribution, written in the book of God, which made Israel glory in inflicting it. PSALM CL. This Psalm is an expansion of the Doxology which closes each book of the Psalter( see Ps. xli. 13; lxxii. 18, 19; lxxxix. 50; cvi. 46), crowning the last book and the whole Psalter itself. It rises once more to the great idea of Ps. cxlviii. While the body of the Psalm( in vv. 3-5) echoes the music of the earthly sanctuary, it begins and ends with the universal praise of heaven and earth. The v. 4. Strings and pipe. strings mus denote some particular instrument, as the lute and harp( both stringed instruments) have already been mentioned. The " pipe" with which, as a wind instrument, it is contrasted, has been thought by some to be a simple anticipation of the" organ"( by which it is rendered in the Vulgate and in our A.V.). But it is more probably a true pipe or flute. "" v. 1. In His holiness should be( as 66 The in A.V.)," in His sanctuary.' parallelism with the second clause makes it clear that the sanctuary is the" holy Temple" of Heaven( Hab. ii. 20), the firmament of His power ( comp. Ps. xix. 1), on which His glory is visibly written. v. 2. His noble acts, seen on earth, manifest the excellent greatness, which fills the heaven. 258 "" vv. 3-5 refer successively to all the instruments of the sanctuary- v. 5. The well- tuned cymbals.... the the trumpet( or rather curved cornet loud cymbals is properly" cymbals of of ram's horn, see Josh. vi. 6) giv- clear tone and cymbals of loudness ing the signal of worship, the lute- cymbals smaller and larger, of note ( or psaltery) and harp accompanying high and low. the voice, the timbrel( or tambourine) used for the dance, the" strings and pipe( or flute), and the clash of the cymbal( comp. Ps. xxxiii. 2; lxxxi. 3; xeviii. 6; cxliv. 9; cxlix. 3; 1 Chr. xv. 16, 19, 28,& c.)- each, no doubt, in the liturgical use of the Psalm, chiming in successively, and all joining in the final burst of praise. v. 6. As v. 1 called for the universal worship of heaven, so this verse invites the praise of all living beings on earth- both the dumb praise of the lower creatures, and the articulate praise of men. grandly the whole Psalter as the Book of Praises." great It sums up THE PSALMS. Day 30. 2 Let Israel rejoice in him that made him and let the children of Sion be joyful in their King. 3 Let them praise his Name in the dance let them sing praises unto him with tabret and harp. 4 For the Lord hath pleasure in his people and helpeth the meek- hearted. 5 Let the saints be joyful with glory let them rejoice in their beds. 6 Let the praises of God be in their mouth and a two- edged sword in their hands; 7 To be avenged of the heathen: and to rebuke the people; 8 To bind their kings in chains: and their nobles with links of iron. 9 That they may be avenged Day 30. of them, as it is written: Such honour have all his saints. PSALM 150. Laudate Dominum. PRAISE God in his holiness: praise him in the firmament of his power. 0 2 Praise him in his noble acts: praise him according to his excellent greatness. 3 Praise him in the sound of the trumpet: praise him upon the lute and harp. 4 Praise him in the cymbals and dances: praise him upon the strings and pipe. 5 Praise him upon the welltuned cymbals praise him upon the loud cymbals. 6 Let every thing that hath breath: praise the Lord. 258 FORMS OF PRAYER TO BE USED AT SEA. These were inserted in 1662. The first introduction of special prayers to be used at sea was due to the action of the Long Parliament- marking perhaps the fuller organisation and greater importance of the Navy at this period. An order was put out in 1644, after the supersession of the Prayer Book by the" Directory for Public Worship," providing a general Service of Prayer, Psalms, Lessons, Thanksgiving, and Blessing; which followed mainly the lines of the Directory, but added two special Prayers- one" a Prayer particularly fitted for those who travail on the Sea," and the other" a Prayer in a Storm." On the restoration of the Prayer Book the order of the Daily Service, and with it the other Services, was, of course, revived; and it was only thought necessary to provide certain special and appropriate prayers, in addition to these, for use at Sea. It is said, though without any certain authority, that these were composed by Bishop Sanderson. Although they bear strong indications of the more diffuse and rhetorical form of the compositions of the 17th century, they are striking specimens of their kind, full of Scriptural quotation and allusion, and having much force of earnestness. I. THE TWO REGULAR COLLECTS. "" The FIRST COLLECT( a) in its preamble( quoting Job ix. 8; xxvi. 10) appeals to God, as" the spreader out of the heavens ( with their winds and storms) and the ruler of the rage of the sea, keeping it within its appointed bounds;( b) next, commits the Fleet and its sailors to God's protection, against the twofold danger of the storm and the enemy;( e) lastly, asks for the result of that protectionsafeguard and peace to country they serve, and for themselves a safe return in joy and thankfulness. the The SECOND COLLECT is simply one of the Occasional Collects of the Communion Service, asking for God's" preventing and furthering grace in the work of duty. II. THE PRAYERS IN STORM AND BATTLE. The FIRST COLLECT( a), looking to God's hand as raising and quelling the storm( see Ps. cvii. 25 and 1xxxix. 9), and acknowledging at once our unworthiness and our helplessness, cries to Him in the words of the Apostles to Our Lord in the 259 storm, Lord, save us; we perish. ( b) Next, it goes on to confess the folly( unreasonable enough, but yet too common) through which in the days of God's quiet and continual blessing we forget Him, and only remember Him when the wonders of His hand are seen in their awfulness;( c) and ends with a cry for help, not for our merits, but" for His mercy's sake, through Jesus Christ our Lord." The ALTERNATIVE COLLECT, except that it omits the confession, follows the same line of thought with perhaps greater fervour of supplication; quoting the cry of Hezekiah( Isa. xxxviii. 18) in his terror of death, and clinging to life as the means of glorifying God. The PRAYER BEFORE A BATTLE is fuller even than the rest of Scriptural quotation and allusion( see Ps. ix. 4; lxxx. 2; Eccl. ix. 11; 1 Sam. xiv. 6). It may well stand as a model of Christian humility and moderation in prayer for deliverance from our enemies. For( a), addressing God as the Judge and Ruler of the world, it prays that He will " judge between us and our enemies;" and( implying a trust FORMS OF PRAYER TO BE USED AT SEA. T The Morning and Evening Service to be used daily at Sea shall be the same which is appointed in the Book of Common Prayer. T These two following Prayers are to be also used in her Majesty's Navy every day. ETERNAL Lord God, who alone spreadest out the heavens, and rulest the raging of the sea; who hast compassed the waters with bounds until day and night come to an end; Be pleased to receive into thy Almighty and most gracious protection the persons of us thy servants, and the Fleet in which we serve. Preserve us from the dangers of the sea, and from the violence of the enemy; that we may be a safeguard unto our most gracious Sovereign Lady, Queen VICTORIA, and her Dominions, and a security for such as pass on the seas upon their lawful occasions; that the inhabitants of our Island may in peace and quietness serve thee our God; and that we may return in safety to enjoy the blessings of the land, with the fruits of our labours, and with a thankful remembrance of thy mercies to praise and glorify thy holy Name; through Jesus Christ our Lord. Amen. The Collect. PREVENT us, O Lord, in all our doings, with thy most gracious favour, and further us with thy continual help; that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life; through Jesus Christ our Lord. Amen. now to we beseech thee, and hear us, calling out of the depth of misery, and out of the jaws of this death, which is ready allow us up: Save, Lord, or else we perish. The living, the living, shall praise thee. O send thy word of command to rebuke the raging winds, and the roaring sea; that we, being delivered from this distress, may live to serve thee, and to glorify thy Name all the days of our life. Hear, Lord, and Isave us, for the infinite merits of our blessed Saviour, thy Son, our Lord Jesus Christ. Amen. Or this. MOST glorious and gracious Lord O God, who dwellest in heaven, but beholdest all things below; Look down, T The Prayer to be said before a Fight at Sea against any Enemy. O MOST powerful and glorious Lord God, the Lord of hosts, that rulest and commandest all things; Thou sittest in the throne judging right, and therefore we make our address to thy Divine Majesty in this our necessity, that thou wouldest take the cause into thine own hand, and judg between us and our enemies. Stir up thy strength, O Lord, and come and help us; for thou givest not alway the battle to the strong, but canst save by many or by few. O let not our sins now cry against us for vengeance; but hear us thy poor servants begging mercy, and imploring thy help, and that thou wouldest be a defence unto us against the face of the enemy. Make it appear that thou art our Saviour and mighty Deliverer; through Jesus Christ our Lord. Amen. T Short Prayers for single persons, that cannot meet to join in Prayer with others, by reason of the Fight, or Storm. 1 Prayers to be used in Storms at Sea. O MOST powerful and glorious Lord God, at whose command the winds blow, and lift up the waves of the sea, and who stillest the rage thereof; We General Prayers. thy creatures, but miserable sinners, do LORD, be merciful to us sinners, and save us for thy mercy's sake. Thou art the great God, that hast made and rulest all things: O deliver us for thy Name's sake. Thou art the great God to be feared above all: O save us, that we may praise thee. in this our great distress cry unto thee for help: Save, Lord, or else we perish. We confess, when we have been safe, and seen all things quiet about us, we have forgot thee our God, and refused to hearken to the still voice of thy word, and to obey thy commandments: But now we see, how terrible thou art in all thy works of wonder; the great God to be feared above all: And therefore we adore thy Divine Majesty, acknowledging thy power, and imploring thy goodness. Help, Lord, and save us for thy mercy's sake in Jesus Christ thy Son, our Lord. Amen. Special Prayers with respect to the Enemy. THOU, O Lord, art just and powerful: O defend our cause against the face of the enemy. O God, thou art a strong tower of defence to all that flee unto thee: O save us from the violence of the enemy. O Lord of hosts, fight for us, that we may glorify thee. O suffer us not to sink under the weight of our sins, or the violence of the enemy. 259 * X 5 FORMS OF PRAYER TO BE USED AT SEA. These were inserted in 1662. The first introduction of special prayers to be used at sea was due to the action of the Long Parliament- marking perhaps the fuller organisation and greater importance of the Navy at this period. An order was put out in 1644, after the supersession of the Prayer Book by the" Directory for Public Worship," providing a general Service of Prayer, Psalms, Lessons, Thanksgiving, and Blessing; which followed mainly the lines of the Directory, but added two special Prayers- one" a Prayer particularly fitted for those who travail on the Sea," and the other" a Prayer in a Storm." On the restoration of the Prayer Book the order of the Daily Service, and with it the other Services, was, of course, revived; and it was only thought necessary to provide certain special and appropriate prayers, in addition to these, for use at Sea. It is said, though without any certain authority, that these were composed by Bishop Sanderson. Although they bear strong indications of the more diffuse and rhetorical form of the compositions of the 17th century, they are striking specimens of their kind, full of Scriptural quotation and allusion, and having much force of earnestness. I. THE TWO REGULAR COLLECTS. The FIRST COLLECT( a) in its preamble( quoting Job ix. 8; xxvi. 10) appeals to God, as" the spreader out of the heavens" ( with their winds and storms) and the ruler of the rage of the sea, keeping it within its appointed bounds;( b) next, commits the Fleet and its sailors to God's protection, against the twofold danger of the storm and the enemy;( c) lastly, asks for the result of that protectionsafeguard and peace to the country they serve, and for themselves a safe return in joy and thankfulness. The SECOND COLLECT is simply one of the Occasional Collects of the Communion Service asking for God's" preventing' and furthering grace in the work of duty. II. THE PRAYERS IN STORM AND BATTLE. The FIRST COLLECT( a), looking to God's hand as raising and quelling the storm( see Ps. cvii. 25 and 1xxxix. 9), and acknowledging at once our unworthiness and our helplessness, cries to Him in the words of the Apostles to Our Lord in the 259 storm," Lord, save us; we perish."( b) Next, it goes on confess the folly( unreasonable enough, but yet too common) through which in the days of God's quiet and continual blessing we forget Him, and only remember Him when the wonders of His hand are seen in their awfulness;( c) and ends with a cry for help, not for our merits, but" for His mercy's sake, through Jesus Christ our Lord." The ALTERNATIVE COLLECT, except that it omits the confession, follows the same line of thought with perhaps greater fervour of supplication; quoting the cry of Hezekiah( Isa. xxxviii. 18) in his terror of death, and clinging to life as the means of glorifying God. The PRAYER BEFORE A BATTLE is fuller even than the rest of Scriptural quotation and allusion( see Ps. ix. 4; lxxx. 2; Eccl. ix. 11; 1 Sam. xiv. 6). It may well stand as a model of Christian humility and moderation in prayer for deliverance from our enemies. For( a), addressing God as the Judge and Ruler of the world, it prays that He will " judge between us and our enemies;" and( implying a trust FORMS OF PRAYER TO BE USED AT SEA. T The Morning and Evening Service to be used daily at Sea shall be the same which is appointed in the Book of Common Prayer. T These two following Prayers are to be also used in her Majesty's Navy every day. ETERNAL Lord God, who alone spreadest out the heavens, and rulest the raging of the sea; who hast compassed the waters with bounds until day and night come to an end; Be pleased to receive into thy Almighty and most gracious protection the persons of us thy servants, and the Fleet in which we serve. Preserve us from the dangers of the sea, and from the violence of the enemy; that we may be a safeguard unto our most gracious Sovereign Lady, Queen VICTORIA, and her Dominions, and a security for such as pass on the seas upon their lawful occasions; that the inhabitants of our Island may in peace and quietness serve thee our God; and that we may return in safety to enjoy the blessings of the land, with the fruits of our labours, and with a thankful remembrance of thy mercies to praise and glorify thy holy Name; through Jesus Christ our Lord. Amen. The Collect. PRE DREVENT us, O Lord, in all our doings, with thy most gracious favour, and further us with thy continual help; that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life; through Jesus Christ our Lord. Amen. Prayers to be used in Storms at Sea. MOST powerful and glorious Lord O God, at whose command the winds blow, and lift up the waves of the sea, and who stillest the rage thereof; We thy creatures, but miserable sinners, do in this our great distress cry unto thee for help: Save, Lord, or else we perish. We confess, when we have been safe, and seen all things quiet about us, we have forgot thee our God, and refused to hearken to the still voice of thy word, and to obey thy commandments: But now we see, how terrible thou art in all thy works of wonder; the great God to be feared above all: And therefore we adore thy Divine Majesty, acknowledging thy power, and imploring thy goodness. Help, Lord, and save us for thy mercy's sake in Jesus Christ thy Son, our Lord. Amen. Or this. OMOST glorious and gracious Lord God, who dwellest in heaven, but beholdest all things below; Look down, we beseech thee, and hear us, calling out of the depth of misery, and out of the jaws of this death, which is ready now to swallow us up: Save, Lord, or else we perish. The living, the living, shall praise thee. O send thy word of command to rebuke the raging winds, and the roaring sea; that we, being delivered from this distress, may live to serve thee, and to glorify thy Name all the days of our life. Hear, Lord, and save us, for the infinite merits of our blessed Saviour, thy Son, our Lord Jesus Christ. Amen. T The Prayer to be said before a Fight at Sea against any Enemy. MOST powerful and glorious Lord God, the Lord of hosts, that rulest and commandest all things; Thou sittest in the throne judging right, and therefore we make our address to thy Divine Majesty in this our necessity, that thou wouldest take the cause into thine own hand, and judge between us and our enemies. Stir up thy strength, O Lord, and come and help us; for thou givest not alway the battle to the strong, but canst save by many or by few. O let not our sins now cry against us for vengeance; but hear us thy poor servants begging mercy, and imploring thy help, and that thou wouldest be a defence unto us against the face of the enemy. Make it appear that thou art our Saviour and mighty Deliverer; through Jesus Christ our Lord. Amen." T Short Prayers for single persons, that cannot meet to join in Prayer with others, by reason of the Fight, or Storm. General Prayers. LORD, be merciful to us sinners, and save us for thy mercy's sake. Thou art the great God, that hast made and rulest all things: O deliver us for thy Name's sake. Thou art the great God to be feared above all: O save us, that we may praise thee. Special Prayers with respect to the Enemy. THOU, O Lord, art just and powerful: O defend our cause against the face of the enemy. O God, thou art a strong tower of defence to all that flee unto thee: O save us from the violence of the enemy. O Lord of hosts, fight for us, that we may glorify thee. O suffer us not to sink under the weight of our sins, or the violence of the enemy. 259 * X 5 for the children of men!" Then ( b) in calmer strain it looks up to God, as the Giver alike of parched barrenness and wellwatered fertility, of sorrow under oppression and of joyful deliverance. In all alike it recognises His justice and love, which" the wise shall understand," and in which" the righteous shall rejoice." THE COLLECTS. The FIRST COLLECT presupposes imminent danger. It is one of simple and fervent Thanksgiving to the " God of infinite goodness and mercy," as having saved" out of the jaws of death," and given " wonderful deliverance," when all seemed lost; to Him it offers the" sacrifice of praise and thanksgiving" because He" did not cast out the prayer" of sore distress. 1 The SECOND COLLECT is one of calmer tone, and includes Prayer as well as Praise.( a) The Thanksgiving declares how God had shown His power to help those who trust in Him, so that even winds and waves read us a lesson of obedience to His Will; and for this it" blesses and glorifies His Name."( b) The Prayer is for grateful hearts, showing thankfulness" not only by words but in our lives," and for the continuance still of God's mercy and protection. The HYMN which follows( like some of the State Services of the same period) is made up of passages from many Psalms, in a few cases slightly altered to suit the occasion. It is perhaps hard to preserve in such composition the unity and freedom of an original. But its general tenour is clear and coherent enough. It is, first, a general thanksgiving for God's continual mercy to His Redeemed; then a picture of the distress 261 and danger undergone, and the deliverance granted; and finally special praise and adoration for the special mercy. V. THE THANKSGIVING AFTER VICTORY. This is of the same kind as the foregoing, but simpler. The HYMN is similarly made up of passages, chiefly from the Psalms( beginning with almost the whole of Ps. cxxiv.), ascribing the victory to God's hand, not to our own, and giving Him thanks and praise accordingly. The COLLECT( addressed to God, as" the Sovereign Commander" of the world) after thanksgiving for the victory, turns to a twofold prayer, first for the whole country, that through victory it may better perform its true mission, which is nobly described as the advancement of God's glory on earth and His Gospel, the honour of the Sovereign, which is that of England itself, and the good of all mankind; next for those actually engaged, that they may show thankfulness for preservation in the devotion of their lives to God. VI. AT THE BURIAL OF THE 4 DEAD. This is, in the first place, the necessary variation of the committal of the body to the grave, looking to the time when" the sea shall give up her dead;" but it also changes the phrase " in sure and certain hope of the Resurrection to eternal life" into the more general phrase" looking for the Resurrection of the Body and the life of the world to come-a change which must have been intentional, perhaps with a view to avoid what might seem too confident expression of hope. "" FORMS OF PRAYER TO BE USED AT SEA. Let them give thanks whom the Lord hath redeemed and delivered from the hand of the enemy; And gathered them out of the lands, from the east, and from the west: from the north, and from the south. They went astray in the wilderness out of the way and found no city to dwell in; Hungry and thirsty: their soul fainted in them. So they cried unto the Lord in their trouble and he delivered them from their distress. He led them forth by the right way: that they might go to the city where they dwelt. O that men would therefore praise the Lord for his goodness and declare the wonders that he doeth for the children of men! For he satisfieth the empty soul: and filleth the hungry soul with goodness. Such as sit in darkness, and in the shadow of death being fast bound in misery and iron; Because they rebelled against the words of the Lord and lightly regarded the counsel of the most Highest; He also brought down their heart through heaviness: they fell down, and there was none to help them. So when they cried unto the Lord in their trouble: he delivered them out of their distress. For he brought them out of darkness. and out of the shadow of death: and brake their bonds in sunder. O that men would therefore praise the Lord for his goodness and declare the wonders that he doeth for the children of men! For he hath broken the gates of brass: and smitten the bars of iron in sunder. Foolish men are plagued for their offence and because of their wickedness. Their soul abhorred all manner of meat and they were even hard at death's door. So when they cried unto the Lord in their trouble: he delivered them out of their distress. He sent his word, and healed them: and they were saved from their destruction. O that men would therefore praise the Lord for his goodness and declare the wonders that he doeth for the children of men! That they would offer unto him the sacrifice of thanksgiving and tell out his works with gladness! They that go down to the sea in ships and occupy their business in great waters; These men see the works of the Lord: and his wonders in the deep. For at his word the stormy wind ariseth: which lifteth up the waves thereof. They are carried up to the heaven, and down again to the deep: their soul melteth away because of the trouble. They reel to and fro, and stagger like a drunken man and are at their wit's end. So when they cry unto the Lord in their trouble: he delivereth them out of their distress. For he maketh the storm to cease: so that the waves thereof are still. Then are they glad, because they are at rest and so he bringeth them unto the haven where they would be. O that men would therefore praise the Lord for his goodness: and declare the wonders that he doeth for the children of men! That they would exalt him also in the congregation of the people and praise him in the seat of the elders! Who turneth the floods into a wilderness and drieth up the watersprings. A fruitful land maketh he barren: for the wickedness of them that dwell therein. Again, he maketh the wilderness a standing water and water- springs of a dry ground. And there he setteth the hungry: that they may build them a city to dwell in; That they may sow their land, and plant vineyards: to yield them fruits of increase. He blesseth them, so that they multiply exceedingly and suffereth not their cattle to decrease. And again, when they are minished, and brought low through oppression, through any plague, or trouble: Though he suffer them to be evil intreated through tyrants and let them wander out of the way in the wilderness; Yet helpeth he the poor out of misery: and maketh him housholds like a flock of sheep. The righteous will consider this, and rejoice and the mouth of all wickedness shall be stopped. : Whoso is wise will ponder these things and they shall understand the loving- kindness of the Lord. 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. Collects of Thanksgiving. O MOST blessed and glorious Lord God, who art of infinite goodness and mercy; We thy poor creatures, whom thou hast made and preserved, holding our souls in life, and now 261. FORMS OF PRAYER TO BE USED AT SEA. resouing us out of the jaws of death, humbly present ourselves again before thy Divine Majesty, to offer a sacrifice of praise and thanksgiving, for that thou heardest us when we called in our trouble, and didst not cast out our prayer, which we made before thee in our great distress: Even when we gave all for lost, our ship, our goods, our lives, then didst thou mercifully look upon Blessed be thy Name, who didst not us, and wonderfully command a deli- despise the prayer of thy servants: verance; for which we, now being in but didst hear our cry, and hast saved safety, do give all praise and glory to thy holy Name; through Jesus Christ our Lord. Amen. us. Or this: MOST mighty and gracious good God, thy mercy is over all thy works, but in special manner hath been extended toward us, whom thou hast so powerfully and wonderfully defended. Thou hast shewed us terrible things, and wonders in the deep, that we might see how powerful and gracious a God thou art; how able and ready to help them that trust in thee. Thou hast shewed us how both winds and seas obey thy command; that we may learn, even from them, hereafter to obey thy voice, and to do thy will. We therefore bless and glorify thy Name, for this thy mercy in saving us, when we were ready to perish. And, we beseech thee, make us as truly sensible now of thy mercy, as we were then of the danger: And give us hearts always ready to express our thankfulness, not only by words, but also by our lives, in being more obedient to thy holy commandments. Continue, we beseech thee, this thy goodness to us; that we, whom thou hast saved, may serve thee in holiness and the of our life; through Jesus Christ our Lord and Saviour. Amen. An Hymn of Praise and Thanksgiving after a dangerous Tempest. O COME, let us give thanks unto the Lord, for he is gracious: and his mercy endureth for ever. Great is the Lord, and greatly to be praised; let the redeemed of the Lord say so whom he hath delivered from the merciless rage of the sea. The Lord is gracious and full of compassion slow to anger, and of great mercy. He hath not dealt with us according to our sins: neither rewarded us according to our iniquities. But as the heaven is high above the earth so great hath been his mercy towards us. We found trouble and heaviness: we were even at death's door. The waters of the sea had well- nigh covered us: the proud waters had wellnigh gone over our soul. The sea roared: and the stormy wind lifted up the waves thereof. We were carried up as it were to heaven, and then down again into the deep: our soul melted within us, because of trouble; Then cried we unto thee, O Lord: and thou didst deliver us out of our distress. Thou didst send forth thy commandment: and the windy storm ceased, and was turned into a calm. O let us therefore praise the Lord for his goodness and declare the wonders that he hath done, and still doeth for the children of men. Praised be the Lord daily: even the Lord that helpeth us, and poureth his benefits upon us. He is our God, even the God of whom cometh salvation: God is the Lord by whom we have escaped death. Thou, Lord, hast made us glad through the operation of thy hands: and we will triumph in thy praise. Blessed be the Lord God: even the Lord God, who only doeth wondrous things; And blessed be the Name of his Majesty for ever: and let every one of us say, Amen, Amen. 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. 2 Cor. xiii. THE grace of our Lord Jesus Christ, love of God, and lowship of the Holy Ghost, be with us all evermore. Amen. After Victory or Deliverance from an Enemy. A Psalm or Hymn of Praise and Thanksgiving after Victory. IF the Lord had not been on our side, now may we say: if the Lord himself had not been on our side, when men rose up against us; They had swallowed us up quick: when they were so wrathfully displeased at us. Yea, the waters had drowned us, and the stream had gone over our soul: the deep waters of the proud had gone over our soul. But praised be the Lord who hath not given us over as a prey unto them. The Lord hath wrought: a mighty salvation for us. We gat not this by our own sword, neither was it our own arm that saved 262 FORMS OF PRAYER us but thy right hand, and thine arm, and the light of thy countenance, because thou hadst a favour unto us. The Lord hath appeared for us: the Lord hath covered our heads, and made us to stand in the day of battle. The Lord hath appeared for us: the Lord hath overthrown our enemies, and dashed in pieces those that rose up against us. Therefore not unto us, O Lord, not unto us but unto thy Name be given the glory. The Lord hath done great things for us the Lord hath done great things for us, for which we rejoice. Our help standeth in the Name of the Lord who hath made heaven and earth. Blessed be the Name of the Lord: from this time forth for evermore. 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. After this Hymn may be sung the Te Deum. TO BE USED AT SEA. prove this great mercy to thy glory, the advancement of thy Gospel, the honour of our Sovereign, and, as much as in us Heth, to the good of all mankind. And, we beseech thee, give us such a sense of this great mercy, as may engage us to a true thankfulness, such as may appear in our lives by an humble, holy, and obedient walking before thee all our days, through Jesus Christ our Lord; to whom with thee and the Holy Spirit, as for all thy mercies, so in particular for this Victory and Deliverance, be all glory and honour, world without end. Amen. Then this Collect. ALMIGHTY God, the Sovereign Commander of all the world, in whose hand is power and might which none is able to withstand; We bless and magnify thy great and glorious Name for this happy Victory, the whole glory whereof we do ascribe to thee, who art the only giver of Victory. And, we beseech thee, give us grace to im2 Cor. xiii. THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore. Amen. At the Burial of their Dead at Sea. The Office in the Common Prayerbook may be used; only instead of these words[ We therefore commit his, body to the ground, earth to earth,& c.] say, WE therefore commit his body to the deep, to be turned into corruption, looking for the resurrection of the body, ( when the Sea shall give up her dead,) and the life of the world to come, through our Lord Jesus Christ; who at his coming shall change our vile body, that it may be like his glorious body, according to the mighty working, whereby he is able to subdue all things to himself. 263. INTRODUCTION TO THE ORDINAL. THE EARLY ORDINALS.- The existence from the first origin of the Christian Church of a constituted Order or Orders of the Ministry is beyond all possibility of historic doubt. The Apostles, ordained and commissioned by Our Lord Himself, held from the beginning a supreme place in such Ministry. By them the lower Orders of Presbyters and Deacons were undoubtedly instituted; even if the old tradition be rejected, which finds the germ of the Presbyterate also in Our Lord's appointment of the Seventy. It is equally beyond all historic doubt, that, while the choice of such Ministers belonged to the whole body of the Church, the Confirmation and solemn Ordination of those chosen have always belonged to the Apostles, and their successors in the Ministry, by an authority tracing itself up to Christ Himself, and not derived directly from the Congregation. Hence from very early times forms of Service for this solemn Ordination and Mission grew up in the Church, gradually developing themselves into greater fulness and elaborateness of Ceremonial both in the East and the West. The essentials of Ordination are perfectly simple. They are merely what the Apostles themselves used- Imposition of hands with Prayer and Benediction, and solemn mission in the Name of Jesus Christ. But round these, as was natural, many forms of Examination, Prayer, and Ordination, and much significant Ceremonial gathered, with considerable variety in different ages and portions of the Church. In the East we find existing the Greek, the Coptic, the Jacobite, the Maronite and Nestorian Ordinals; all having common substance and independent varieties. In the West, the form which prevailed was that of the Roman Church, especially as found in the Sacramentaries of Leo I., Gelasius, and Gregory the Great. In England, before the Reformation, the Ordinals are found with variation in the different Uses- the Sarum Use being the predominant form, THE FORMATION OF OUR SERVICES.- The Prayer Book of 1549 contained no Ordinal; but Cranmer, with six other Bishops and six other Divines, was appointed to draw up a form of Service, and the result of their labours was published by authority in March 1550. The Service so published was taken, as usual, from the ancient form( the Sarum Pontificale), with much alteration, especially in the hortatory portions, and much ritual simplification. Thus in the Ordination of Deacons, the Investiture with the Stole was omitted; in the Ordination of Priests, the Investiture with Stole and Chasuble and the anointing and blessing of the hands; in the Consecration of Bishops, the anointing of the head and hands, and the delivery of the ring and the Mitre. Variations were also made in the prayers and in the formula of Ordination. But substantially the order and general character of the Service remained the same. This Service passed through two subsequent stages. In 1552 it was added to the Revised Prayer Book in a modified form, omitting in the Ordination of Priests the delivery of the Paten and Chalice, and in the Consecration of Bishops 263 a the delivery of the Pastoral Staff; and in the Ordination of Priests and Deacons the direction that the Candidates should appear in Ecclesiastical habits. Otherwise no considerable change was made. The Ordinal remained unaltered till 1662, when it was carefully revised and some changes of no great importance, but generally tending to greater solemnity, were introduced. Many objections had been made to the special formula used in the Ordination of Priests and Consecration of Bishops; but little attention was paid to these, THE PREFACE, THE THREE ORDERS.- The Preface defines the position of the Church of England in relation to the Three Orders of the Ministry. In Art. xxiii.," On Ministering in the Congrégation," two fundamental principles are laid down; first, that the Ministry is not merely a function, to be assumed by any Christian, but that it belongs to a regularly constituted Order, of men" lawfully called and sent to execute the same;" next, that the call and mission of 22 who have public( official) authority such men belongs to those given them in the Congregation to call and send Ministers into the Lord's Vineyard." In this Preface, written in 1552, and virtually sanctioned by Art. xxxvi., the Church asserts that historically from the Apostles' time, this Order of the Ministry has been threethat Ministry( which Art. fold, and that the call and mission xxxvii. declares in no sense to belong to the Royal Supremacy) has rested properly with the Bishops, although in the Ordination of Priests the Priests present take a subsidiary part. To this ancient rule, traced up to Apostolic times, without theorizing on the principle of Apostolical Succession, or pronouncing on the practice of other Christian bodies, she declares her stedfast adhesion in this case as in all others desiring to follow the guidance of the Primitive Church- and refuses to allow any to minister within her own borders, unless ordained according to that rule. THE HISTORICAL QUESTION.- The historical assertion, on which her rule is based, is absolutely unquestioned as regards Priests and Deacons. The existence of Presbyters in the Church at Jerusalem is recognised from the first( in Acts xi. 30& xv. 4, 6, 23); the ordination of Presbyters in Gentile Churches is described as a matter of course( in Acts xiv. 23& xx. 17); the Pastoral Epistles are full of the work and qualifications of the Order. No record is given of the institution of this Order, and some ancient authorities suggest ( without any historic certainty, but with much probability) that its germ was to be found in the Seventy, appointed by Our Lord( Luke The Diaconate clearly x. 1) to a lower kind of Apostolate. traceable to the Institution of the Apostles( in Acts vi. 1-6); in which the Seven were chosen by the people, but ordained by the Apostles; and from that time has continued unbroken. The Episcopate alone has been questioned; and even here the question is confined within narrow limits. For, first, it is perfectly certain that the name" Bishop"( or Overseer) is in the New Testament attached as a descriptive title to the office of Presbyter ( see Acts xx. 17, 28; Tit. i. 5-7; 1 Tim. iii. 1-7); and hence it is evident that the Épiscopal Order did not appear as a fully developed and distinct Order so long as the Apostolate remained. Next, it is equally certain that, from the early part of the 2nd century onwards, the distinctive existence of the Episcopate, as the highest Order in the Ministry, was universally recognised in every portion of 263 b the Church, and even in the heretical Sects seceding from it. It is, lastly, clear that even in the New Testament, the germ of the Episcopate can be traced in the presidency of St. James over the. Church at Jerusalem, in the delegated authority of Timothy, Titus, and perhaps Epaphras( see Col. i. 7& iv. 12, 13), and not impro bably in the recognition of" the Angels" of the Seven Churches of Asia in the Apocalypse. The one question therefore is, How did the development of the Episcopate take place? To this there are but three answers. By usurpation, of which there is no historical trace whatever; by natural development, which is, no doubt, true, but insufficient, as may be seen by consideration of the development of Archbishoprics and Patriarchates, which never constituted a distinct Order; by natural development, but under distinct Apostolic Authority- especially the authority of St. John, for many years the last survivor of the Apostolic band- on the approaching withdrawal of the Apostolate, which is evidently the answer implied in the Preface, and which has on its side, not only universal ancient tradition, but also a large preponderance of probability. THE MINOR ORDERS. It is universally acknowledged that the Minor Orders of the Ministry, which gradually grew up-- viz., Subdeacon, Acolyte, Exorcist, Singer, Reader, Doorkeeper- stand on a wholly different footing from the three greater Orders, as not carrying with them distinct Ministerial mission and authority. It is wholly in the power of any Branch of the Church to constitute, abolish, or revive them. They form a kind of link between clergy and laity, and are not incompatible with some secular employments. THE RULE OF PISCOPAL DINATION.- The clause," or hath had formerly Episcopal Ordination," was added in 1662. Before that time it appears certain that, while the rule of the Church was clearly enunciated in the Preface and carried out in general practice, yet men having only Presbyterian Ordination were in exceptional cases( especially of those ordained abroad) allowed to minister in the Church, in consideration, no doubt, of the disturbed and disorganized condition of Christendom. In 1662, however, the conditions had changed. Presbyterian Ordination had been asserted, not as an exception, but as the only rule, and the Presbyterian system, in general, had been raised on the ruins of the Episcopal. The old rule was, therefore, re- enacted with greater strictness, and all exceptions to it for the future disallowed. THE AGE FOR ORDINATION.- Various limitations of age for Ordination are found in different ages and different branches of the Church. In the Church of England till 1662 the minimum age for the Diaconate was fixed in this place at 21, the ages for the Priesthood and the Episcopate being, as now, 24 and 30. This would give, in the regular condition of things, a Diaconate of at least three years before Priest's orders, and a Presbyterate of at least six years before Consecration to the Episcopate. In the Canons of 1604, however, the alteration of the age for the Diaconate to 23 is already found( Can. xxxiv.). An exception is allowed by" Faculty," that is, dispensation, apparently from the Archbishop; but an Act of Parliament in 1804( 44 Geo. iii. c. 43), enforcing the rule without naming any exception, might make the legal value of such a dispensation doubtful. The old rule had at least this advantage, that it recognised a longer duration, and so a more substantial reality, in the Diaconate. 33 THE QUALIFICATIONS OF CANDIDATES.- The right to judge of personal qualifications seems to rest properly in the discretion of the Bishop. The only requirements here laid down are simply " virtuous conversation and without crime," and sufficient education- the" learning in the Latin tongue" representing general education, and the acquaintance with Holy Scripture the speciai 264 THE FORM AND MANNER OF MAKING, ORDAINING, AND CONSECRATING OF BISHOPS, PRIESTS, AND DEACONS, ACCORDING TO THE ORDER OF THE CHURCH OF ENGLAND. THE PREFACE. IT is evident unto all men diligently reading the holy Scripture and ancient Authors, that from the Apostles' time there have been these Orders of Ministers in Christ's Church; Bishops, Priests, and Deacons. Which Offices were evermore had in such reverend Estimation, that no man might presume to execute any of them, except he were first called, tried, examined, and known to have such qualities as are requisite for the same; and also by publick Prayer, with Imposition of Hands, were approved and admitted thereunto by lawful Authority. And therefore, to the intent that these Orders may be continued, and reverently used and esteemed, in the Church of England; no man shall be accounted or taken to be a lawful Bishop, Priest, or Deacon in the Church of England, or suffered to execute any of the said Functions, except he be called, tried, examined, and admitted thereunto, according to the Form hereafter following, or hath had formerly Episcopal Consecration, or Ordination. And none shall be admitted a Deacon, except he be Twenty- three years of age, unless he have a Faculty. And every man which is to be admitted a Priest shall be full Four- and- twenty years old. And every man which is to be ordained or consecrated Bishop shall be fully Thirty years of age. And the Bishop, knowing either by himself, or by sufficient testimony, any Person to be a man of virtuous conversation, and without crime; and, after examination and trial, finding him learned in the Latin Tongue, and sufficiently instructed in holy Scripture, may at the times appointed in the Canon, or else, on urgent occasion, upon some other Sunday or Holy- day, in the face of the Church, admit him a Deacon, in such manner and form as hereafter followeth. 261 education of religious knowledge. The method by which the existence of these requirements shall be ascertained is left to the Bishop, who is also evidently the judge of general fitness.( On this see 1 Tim. iii. 1-13.) In Canon xxxiv. of 1604 it is, however, laid down, that( a) a Candidate" shall have taken some degree in the Universities, or shall be able to yield an account of his faith in Latin, according to the Articles.... and to confirm the same out of Holy Scripture;" and shall also present College Testimonials to character, or testimonials from" three or four grave Ministers... who have known his life and behaviour at least three years before." ( b) Besides these personal qualifications, it is ordered, by Canon and Act of Parliament, that he shall take the" Oath of the Queen's Sovereignty," and subscribe the xxxix. Articles. The present form of Clerical Subscription is provided by an Act of 1865, amending the provisions of the Acts of Uniformity:" I assent to the Thirtynine Articles, and to the Book of Common Prayer, and of the ordering of Bishops, Priests, and Deacons. I believe the doctrine of the Church of England as therein set forth to be agreeable to the Word of God, and in Public Prayer and Administration of the Sacraments, I will use the Form in the said Book prescribed and none other, except so far as shall be ordered by lawful authority." ( c) It is also the rule of the Church that each shall have" a title," that is, a call to a definite sphere of work, with some suitable maintenance. No distinction as to educational and personal qualifications is made between the Deacon and the Priest, although the nature of the two offices would seem to suggest such a distinction, THE TIMES APPOINTED BY THE CANON are, of course," the Ember Seasons."( On these, see above, Table of Fasts,& c.) These Seasons, as seasons of periodical fasting, were gradually found appropriate and convenient for" the laying on of hands with prayer and fasting." Probably about the 5th century the appointment of these for Ordination became a rule in the Western Church, and this rule was accepted in the Church of England as early as the 8th century. THE FORM AND MANNER OF MAKING OF DEACONS. "" The comparison of this Service with that for the Ordination of Priests will shew clearly the marked difference which exists between the two offices, and which is indicated in their titles. The name" Deacon( corresponding in Greek to the Latin word Minister) is simply Servant of Christ and of the brethren for His sake. Used of all orders( 1 Cor. iii. 5; 2 Cor. vi. 4,& c.), it is especially applicable to the lowest and humblest. The name Presbyter( or" Elder") is a name of dignity- properly the dignity of age- and so of authority. Applied by the Apostles even to themselves( 1 Pet. v. 1), it however naturally attaches itself to the central Order- the very backbone of the Ministry- through which Pastoral authority is most widely exercised. This difference of character will be traced again and again in the Services. ( A) THE INTRODUCTORY PART OF THE SERVICE. The SERMON is to be addressed primarily ad clerum, to those about to be ordained and to the clergy, to enforce their duty and responsibility; but secondarily ad populum, to enforce the dignity and value of the Ministerial Office. From this, as from all else, it is clear that Ordinations as a rule ought to be public. 265 THE FORM AND MANNER OF MAKING OF DEACONS. TWhen the day appointed by the Bishop is come, after Morning Prayer is ended, there shall be a Sermon or Exhortation, declaring the Duty and Office of such as come to be admitted Deacons; how necessary that Order is in the Church of Christ, and also, how the people ought to esteem them in their Office. T First the Archdeacon, or his Deputy, the Father and the Son: have mercy upon shall present unto the Bishop( sitting us miserable sinners. in his chair near to the holy Table) such as desire to be ordained Deacons, ( each of them being decently habited,) saying these words, O holy, blessed, and glorious Trinity, three Persons and one God: have mercy upon us miserable sinners. O holy, blessed, and glorious Trinity, three Persons and one God: have mercy upon us miserable sinners. EVEREND Father in God, I present unto you these persons present, to be admitted Deacons. RE The Bishop. TAKE TAKE heed that the persons, whom ye present unto us, be apt and meet, for their learning and godly conversation, to exercise their Ministry duly, to the honour of God, and the edifying of his Church. T The Archdeacon shall answer, HAVE enquired of them, and also examined them, and think them so to be. T Then the Bishop shall say unto the people: BRETHREN, if there be any of you who knoweth any Impediment, or notable Crime, in any of these persons presented to be ordered Deacons, for the which he ought not to be admitted to that Office, let him come forth in the Name of God, and shew what the Crime or Impediment is. And if any great Crime or Impediment be objected, the Bishop shall surcease from Ordering that person, until such time as the party accused shall be found clear of that Crime. T Then the Bishop( commending such as shall be found meet to be Ordered to the Prayers of the congregation) shall, with the Clergy and people present, sing or say the Litany, with the Prayers as followeth. The Litany and Suffrages. GOD the Father, of heaven: have mercy upon us miserable sinners. O God the Father, of heaven: have mercy upon us miserable sinners. O God the Son, Redeemer of the world have mercy upon us miserable sinners. O God the Son, Redeemer of the world: have mercy upon us miserable sinners. O God the Holy Ghost, proceeding from the Father and the Son: have mercy upon us miserable sinners. O God the Holy Ghost, proceeding from Remember not, Lord, our offences, nor the offences of our forefathers; neither take thou vengeance of our sins: spare us, good Lord, spare thy people, whom thou hast redeemed with thy most precious blood, and be not angry with us for ever. Spare us, good Lord. From all evil and mischief; from sin, from the crafts and assaults of the devil; from thy wrath, and from everlasting damnation, Good Lord, deliver us. From all blindness of heart; from pride, vain- glory, and hypocrisy; from envy, hatred, and malice, and all uncharitableness, Good Lord, deliver us. From fornication, and all other deadly sin; and from all the deceits of the world, the flesh, and the devil, Good Lord, deliver us. From lightning and tempest; from plague, pestilence, and famine; from battle and murder, and from sudden death, Good Lord, deliver us. From all sedition, privy conspiracy, and rebellion; from all false doctrine, heresy, and schism; from hardness of heart, and contempt of thy Word and Commandment, Good Lord, deliver us. By the mystery of thy holy Incarnation; by thy holy Nativity and Circumcision; by thy Baptism, Fasting, and Temptation, Good Lord, deliver us. By thine Agony and bloody Sweat; by thy Cross and Passion; by thy precious Death and Burial; by thy glorious Resurrection and Ascension; and by the coming of the Holy Ghost, Good Lord, deliver us. In all time of our tribulation; in all time of our wealth; in the hour of death, and in the day of judgment, Good Lord, deliver us. We sinners do beseech thee to hear us, O Lord God; and that it may please 265 THE PRESENTATION OF THE CANDIDATES by the Archdeacon, or his deputy, represents the ancient practice of the positive " Testimony of the Clergy," whose head the Archdeacon is; as the notice to the people following, the negative" testimony ( by absence of objection) of the Laity." In the old Service the form was," Reverend Father, the holy Church demands that these men,"& c.; and this form has an evident reference to the ancient choice by clergy and people of those to be ordained to any charge. The provision that" each shall be decently habited" was inserted in 1662. In 1549 it was expressly provided that" each should have on him a plain Alb," and that the Deacon who read the Gospel should" put on the tunicle." This was struck out in 1552. The present provision, though it does not order, The COLLECT( a) in its preamble distinctly asserts the Ministry( see 1 Cor. xii. 28; Eph. iv. 11) as an Ordinance of God, not of man, and claims for the Diaconate the authority of Apostolical Institution.( b) Its prayer is for the two- fold qualification of knowledge of truth and innocence of life, and the twofold result of faithful Ministry, the setting forth God's glory and through it the edification of His Church. ( B) THE COMMUNION SERVICE AND ORDINATION. The EPISTLE may be either ( a) St. Paul's exposition of the qualifications of Deacons and of their families, and of the position of the Order, as a kind of gradation for the Priesthood; or ( b) the historic record of the appointment of the Seven, who, seems to suggest that the habit should be that of ordinary subsequent ministration. The notice to the people in the Service follows up the previous reading in the congregation of the Si quis, or invitation of objection in case of necessity, on a previous Sunday. 266 THE USE OF THE LITANY, though not universal, is found. in most of the ancient Western Services. It is natural, as the Litany is the form of most fervent and detailed prayer, claiming emphatically the Intercession of Our Lord Jesus Christ by being addressed mainly to Him; and is made specially appropriate by the inserted Suffrage. It may be noted that it is not terminated by the Prayer of St. Chrysostom and" the Grace of Our Lord," but made distinctly an introduction to the Communion Service, of which the Ordination is a part. though not expressly called Deacons, are undoubtedly the first representatives of the Diaconate. At this point of the Service ( up to 1865) the Oath of the Queen's Sovereignty as administered. It has passed through several forms since 1552. It then contained a special repudiation of the claims of the" Bishop of Rome," and accepted the Sovereign as" the Supreme Head on earth of the Church of England." In 1662 this was changed to a repudiation of the authority of any" foreign Prince, Person, Prelate, State, or Potentate," and an acceptance of the Sovereign as" Supreme Governor of this Realm in all Spiritual or Ecclesiastical things or causes, THE ORDERING thee to rule and govern thy holy Church universal in the right way; We beseech thee to hear us, good Lord. That it may please thee to keep and strengthen in the true worshipping of thee, in righteousness and holiness of life, thy Servant VICTORIA, our most gracious Queen and Governour; We beseech thee to hear us, good Lord. That it may please thee to rule her heart in thy faith, fear, and love, and that she may evermore have affiance in thee, and ever seek thy honour and glory; We beseech thee to hear us, good Lord. That it may please thee to be her defender, and keeper, giving her the victory over all her enemies; We beseech thee to hear us, good Lord. That it may please thee to bless and preserve Albert Edward Prince of Wales, the Princess of Wales, and all the Royal Family; We beseech thee to hear us, good Lord. That it may please thee to illuminate all Bishops, Priests, and Deacons, with true knowledge and understanding of thy Word; and that both by their preaching and living they may set it forth, and shew it accordingly; We beseech thee to hear us, good Lord. That it may please thee to bless these thy servants, now to be admitted to the Order of Deacons,[ or Priests,] and to pour thy grace upon them; that they may duly execute their Office, to the edifying of thy Church, and the glory of thy holy Name; We beseech thee to hear us, good Lord. That it may please thee to endue the Lords of the Council, and all the Nobility, with grace, wisdom, and understanding; We beseech thee to hear us, good Lord. That it may please thee to bless and keep the Magistrates, giving them grace to execute justice, and to maintain truth; We beseech thee to hear us, good Lord. That it may please thee to bless and keep all thy people; We beseech thee to hear us, good Lord. That it may please thee to give to all nations unity, peace, and concord; We beseech thee to hear us, good Lord. That it may please thee to give us an heart to love and dread thee, and diligently to live after thy commandOF DEACONS. That it may please thee to strengthen such as do stand; and to comfort and help the weak- hearted; and to raise up them that fall; and finally to beat down Satan under our feet; We beseech thee to hear us, good Lord. That it may please thee to succour, help, and comfort, all that are in danger, necessity, and tribulation; We beseech thee to hear us, good Lord. That it may please thee to preserve all that travel by land or by water, all women labouring of child, all sick persons, and young children; and to shew thy pity upon all prisoners and captives; We beseech thee to hear us, good Lord. That it may please thee to defend, and provide for, the fatherless children and widows, and all that are desolate and oppressed; We beseech thee to hear us, good Lord. That it may please thee to have mercy upon all men; We beseech thee to hear us, good Lord. That it may please thee to bring into the way of truth all such as have erred, and are deceived; We beseech thee to hear us, good Lord. We beseech thee to hear us, good Lord. That it may please thee to forgive our enemies, persecutors, and slanderers, and to turn their hearts; We beseech thee to hear us, good Lord. That it may please thee to give and preserve to our use the kindly fruits of the earth, so as in due time we may enjoy them; We beseech thee to hear us, good Lord. That it may please thee to give us true repentance; to forgive us all our sins, negligences, and ignorances; and to endue us with the grace of thy Holy Spirit to amend our lives according to thy holy Word; We beseech thee to hear us, good Lord. Son of God: we beseech thee to hear us. Son of God: we beseech thee to hear us. O Lamb of God: that takést away the sins of the world; Grant us thy peace. o Lamb of God: that takest away the sins of the world; Have mercy upon us. O Christ, hear us. 266 O Christ, hear us. Lord, have mercy upon us. Lord, have mercy upon us. Christ, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us. Lord, have mercy upon us. T Then shall the Priest, and the people with him, say the Lord's Prayer. ments; We beseech thee to hear us, good Lord. UR Father, which art in heaven, That it may please thee to give to all O Hallowed be thy Name. Thy kingthy people increase of grace to hear meekly thy Word, and to receive it with pure affection, and to bring forth the fruits of the Spirit; dom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil. Amen. Priest. O Lord, deal not with us after our sins. as well as Temporal." In 1689 it was made" to abhor, detest, and abjure" the doctrine" that Princes excommunicated or deposed by the Pope may be deposed or murdered." In 1858 it was finally settled to an undertaking to bear true allegiance to the Queen, to de er crown, to maintain the Act of Settlement, and to abjure all foreign allegiance. In 1865 it was ordered that this Oath be administered previously, instead of being taken during the Service. THE EXAMINATION OF THE CANDIDATES. Of the searching questions now put, we note( a) THE CALL.- The first dwells on the" Inward Call" to the Ministry by the witness of the Holy Spirit in the heart, to be sought by earnest meditation and prayer, as the first and most essential of all requirements. 39 The Second, on the" Outward Call," according to the Law of Christ in His Church, in the form in which it is embodied in " the Order of this Realm ( that is, clearly, in the Ecclesiastical Law), and by the constituted authorities of the Church. This implies the willingness to accept, as accordant to Christ's Law, all the regulations under which the Ministry is to be exercised in the Church of England, and to submit to all constituted authority therein. ( 6) THE RULE OF FAITH.- The third and fourth refer to the basis of Christian doctrine and morality, as contained in Holy Scripture( see Art. vi.), and require readiness to read( and perhaps expound) it in the Church. ( c) THE DUTY OF THE DIACONATE.- The fifth describes the 267 proper duty of the Deacon, according to the ancient model, which the Church of England clearly desires to retain, although in modern practice the distinction between it and the duty of the Priest is much obscured. It is, first, the duty of simple Assistance to the Priest in Divine Service, and especially in the Holy Communion; next, the duty of public Reading of Scriptures and Homilies, and of giving Catechetical instruction to the young; thirdly, the duty of acting as deputy of the Priest in ministering Baptism; fourthly ( as evidently exceptional), on " licence of the Bishop himself," the duty of preaching; and, lastly, that duty, out of which the Diaconate originally sprang, of visiting the poor and sick, in order that, under th direction of the parish Priest, they may be relieved by alms. It will be seen that of these duties many may be performed by laymen; that the properly ministerial duty of the deacon is simply subordinate, carrying very little Pastoral authority; and that licence to preach is supposed to be given only when the Deacon is exceptionally qualified for it, or in case of exceptional necessity. If the Diaconate were kept strictly to these, and not step necessarily regarded as ping stone to the higher Orders, it would seem that a lower standard of educational and other qualifications might be accepted for it, and that it might serve as a link between the Presbyterate and the people. AND ( d) THE INDIVIDUAL LIFE OBEDIENCE.- The sixth dwells on purity of the lives of the Deacon and his family, as an example to the Church. ( e) The seventh on Canonical Obedience, in which is, of course, THE ORDERING OF DEACONS. Answer. Neither reward us after our iniquities. Let us pray. GOD, merciful Father, that despisest not the sighing of a contrite heart, nor the desire of such as be sorrowful; Mercifully assist our prayers that we make before thee in all our troubles and adversities, whensoever they oppress us; and graciously hear us, that those evils, which the craft and subtilty of the devil or man worketh against us, be brought to nought; and by the providence of thy goodness they may be dispersed; that we thy servants, being hurt by no persecutions, may evermore give thanks unto thee in The Epistle. 1 Tim. iii. 8. thy holy Church; through Jesus Christ LIKEWISE must the Deacons be our grave, not double tongued, not given to much wine, not greedy of filthy lucre, holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the Office of a Deacon, being found blameless. Even so must their wives be grave, not slanderers, sober, faithful in all things. Let the Deacons be the husbands of one wife, ruling their children and their own houses well. For they that have used the Office of a Deacon well purchase to themselves a good degree, and great boldness in the faith which is in Christ Jesus. O Lord, arise, help us, and deliver us for thy Name's sake. we and our fathers have declared unto us, the noble works that thou didst in their days, and in the old time before them. O Lord, arise, help us, and deliver us for thine honour. Glory be to the Father, and to the Son and to the Holy Ghost; Answer. As it was in the beginning, is now, and ever shall be: world without end. Amen. From our enemies defend us, O Christ. Graciously look upon our afflictions. Pitifully behold the sorrows of our hearts. Mercifully forgive the sins of thy people. mercy our didst inspire thine Apostles to choose into the Order of Deacons the first Martyr Saint Stephen, with others; Mercifully behold these thy servants now called to the like Office and Administration; replenish them so with the truth of thy Doctrine, and adorn them with innocency of life, that, both by word and good example, they may faithfully serve thee in this Office, to the glory of thy Name, and the edification of thy Church; through the merits of our Saviour Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, now and for ever. Amen. prayers. O Son of David, have mercy upon us. Both now and ever vouchsafe to hear us, O Christ. THEN the twelve called the multitude of the unto and said, It is not reason that we should leave the Word of God, and serve tables. Wherefore, brethren, look ye out among you seven men of honest report, full of Graciously hear us, O Christ; graci- the Holy Ghost and wisdom, whom we ously hear us, O Lord Christ. may appoint over this business. But we will give ourselves continually to prayer, and to the ministry of the Word. And the saying pleased the whole multitude. And they chose Stephen, a man full of taith, and of the Holy Ghost, and Philip, and Prochorus, and Nicanor, and Timon, and Parmenas, and Nicolas proselyte of Antioch; whom they set before the Apostles; and, when they had prayel, they laid their hands on them. And the Word of God increased, and the number of the disciples multiplied in Jerusalem_greatly, and a great company of the Priests were obedient to the faith. Priest. O Lord, let thy mercy be shewed upon us; Answer. As we do put our trust in thee. Let us pray. WE humbly beseech thee, O Father, mercifully to look upon our infirmities; and for the glory of thy Name turn from us all those evils that we most righteously have deserved; and grant, that in all our troubles we may put our whole trust and confidence in thy mercy, and evermore serve thee in holiness and pureness of living, to thy honour and glory; through our only Mediator and Advocate, Jesus Christ our Lord. Amen. Then shall be sung or said the Service for the Communion, with the Collect, Epistle, and Gospel, as followeth. Or else this, out of the sixth of the Acts of the Apostles. Acts vi. 2. The Collect. ALMIGHTY God, who by thy Divine Providence Orders of Ministers in thy Church, and And before the Gospel, the Bishop, sitting in his chair, shall examine every one of them that are to be Ordered, in the presence of the people, after this manner following. Do you trust that you are inwardly by the upon you this Office and Ministration, 267 included special subordination to the Priest under whom he is to serve. The ORDINATION itself is notable as containing in extreme simplicity only the essentials of Ordination, viz., imposition of hands and mission in the Name of the Holy Trinity: and stands in marked contrast with the extreme solemnity of the Ordination of Priests. In the old Sarum Service the Bishop was directed to say secretly," Receive the Holy Ghost," and then with appropriate words to invest the Deacon with the stole, and deliver him the Gospel( as now). The GOSPEL, read by one of the Deacons( generally the one who has most distinguished himself in the Bishop's examination), is Luke xii. 35-38, simply our Lord's charge of watchfulness and earnestness to all His ministers. 268 The FINAL PRAYER at the close of the Communion Service, while it thanks God for His great goodness in receiving those newly ordained to their office, marks especially the humility and obedience which it implies, and prays that by strength in Christ they may so exercise it as to be found worthy of the higher Ministries in the Church. The concluding RUBRIC states as a minimum of time of continuance in the Diaconate what has now become the common average, with the effect of almost obliterating it as a substantive Order in the Church. THE ORDERING to serve God for the promoting of his glory, and the edifying of his people? Answer. I trust so. The Bishop. Do you think that you are truly callour ed, according to the will of O Lord Jesus Christ, and the due Order of this Realm, to the Ministry of the Church? Answer. I think so. The Bishop. Do you unfeignedly believe all the Canonical Scriptures of the Old and New Testament? Answer. I do believe them. The Bishop. WILL you diligently read the same unto the people assembled in the OF DEACONS. Then the Bishop laying his Hands severally upon the Head of every one of them, humbly kneeling before him, shall say, TAKE thou Authority to execute the 1 Office of a Deacon in the Church of God committed unto thee; In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. IT T Then shall the Bishop deliver to every one of them the New Testament, saying, The Bishop. WILL to frame and fashion your own ILL you apply all your diligence lives, and the lives of your families, according to the Doctrine of Christ; and to make both yourselves and them, as much as in you lieth, wholesome examples of the flock of Christ? Answer. I will so do, the Lord being my helper. The Bishop. nary, and other chief Ministers of the Church, and them to whom the charge and government over you is committed, following with a glad mind and will their godly admonitions? Answer. I will endeavour myself, the Lord being my helper. TAKE thou Authority to read the Gospel in the Church of God, and to preach the same, if thou be thereto licensed by the Bishop himself. Church where you shall be appointed to LET your loins be girded about, and serve? Answer. I will. your ye yourselves like unto men that wait for their Lord, when he will return from the wedding; that, when he cometh and knocketh, they may open unto him immediately. Blessed are those servants, whom the Lord when he cometh shall find watching. Verily I say unto you, that he shall gird himself, and make them to sit down to meat, and will come forth and serve them. And if he shall come in the second come in the third watch, watch, or and find them so, blessed are those servants. Then one of them, appointed by the Bishop, shall read the Gospel." St. Luke xii. 35. The Bishop. appertaineth to the Office of a Deacon, in the Church where he shall be appointed to serve, to assist the Priest in Divine Service, and specially when he ministereth the holy Communion, and to help him in the distribution thereof, and to read holy Scriptures and Homilies in the Church; and to instruct the youth in the Catechism; in the absence of the Priest to baptize infants, and to preach, if he be admitted thereto by the Bishop. And furthermore, it is his Office, where provision is so made, to search for the sick, poor, and impotent people of the Parish, to intimate their estates, names, and places where they dwell, unto the Curate, that by his exhortation they may be relieved with the alms of the Parishioners, or others. Will you do this gladly and willingly? of God. Answer. I will so do, by the help ALMIGHTY God, giver of all good things, who of thy great goodness hast vouchsafed to accept and take these thy servants unto the Office of Deacons in thy Church; Make them, we beseech thee, O Lord, to be modest, humble, and constant in their Ministration, to have a ready will to observe all spiritual Discipline: that they having always the testimony of a good conscience, and continuing ever stable and strong in thy Son Christ, may so well behave themselves in this inferior Office, that they may be found worthy to be called unto the higher Ministries in thy Church; through the same thy Son our Saviour Jesus Christ, to whom be glory and honour world without end. Amen. " T Then shall the Bishop proceed in the Communion, and all that are Ordered shall tarry, and receive the holy Communion the same day with the Bishop. The Communion ended, after the last Collect, and immediately before the Benediction, shall be said these Collects following. PREVENT us, O Lord, in all our doings with thy most gracious favour, and further us with thy continual help; that in all our works begun, 268 THE FORM AND MANNER OF ORDERING OF PRIESTS. The general plan of this Service is the same as that of the preceding, and it contains many common elements. It will be sufficient to notice the points of difference. The EPISTLE( substituted in 1662 for Acts xx. 17-35 or 1 Tim. iii. 1-16) is Eph. iv. 7-13, the close of the doctrinal portion of that great Epistle, immediately following the grand passage on the Unity of the Church( see Epistle for 17th Sunday after Trinity), and describing the variety of gifts and offices in the Church from the One glorified Lord, and their concentration on the work of individual salvation and collective edification of the Church. In this enumeration the extraordinary functions of Apostles and Prophets have passed away. There remains the office of the regular Ministry, to be Evangelists to the unconverted, to be Pastors and Teachers to those who have been converted to Christ. The GOSPEL may be( a) the brief description of Our Lord's mission of His labourers into the spiritual harvest, under the impulse of the Divine compassion, which brought Him down from Heaven to seek and to save the lost. ( It immediately precedes His Pastoral Charge to the Twelve.) The alternative Gospel ( b) the passage( John x. 1-16), of which a portion forms the Gospel for the Second Sunday after Easter ( which see), containing the whole description by Our Lord Himself of His Office to the Church. By a mixture of metaphor He, as the One Mediator, is the Door of Entrance into the Fold of Salvation, and also the Good Shepherd, sacrificing even His life for all who have entered in, from far and near alike. The greater emphasis is perhaps on the latter Office, in which all His Ministers are shepherds un269 der the Chief Shepherd( 1 Pet. v. 4), while in the former He is absolutely alone. provided as an alternative Gos( In 1552 John xx. 19-23 was pel.) At this point, as in the Ordination of Deacons, followed " the Oath of the Queen's Sovereignty." the The EXHORTATION of Bishop, before putting the questions, is peculiar to this Service. It is a striking picture of the whole Pastoral duty and life. In accordance with this general idea, it first( a) brings out with great emphasis the dignity and gravity of the Office of Priesthood, as the true Pastoral Office over" the family of the Lord," consecrated by His command to seek the wandering, and to have charge over those who are already His children; ( b) next, it dwells on the heavy responsibility of the Office, and the need of unremitting labour to discharge it rightly, both by propagating Christian truth and by perfecting Christian life; ( c) from this it passes on to the need of prayer, study of Holy Scripture, and practical conformation of life thereto; and( d) ends with an expression of confidence that by God's grace they who come to be ordained have resolved to do this, and a desire that by answer to the questions they will express this resolution before the Congregation of Christ." 66 The QUESTIONS, while they repeat in some points those in the Ordination of Deacons, agree with the tone of this more special Exhortation. THE ORDERING OF PRIESTS. continued, and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life; through Jesus Christ our Lord. Amen. THE peace of God, which passeth all understanding, keep your hearts In And here it must be declared unto the Deacon, that he must continue in that Office of a Deacon the space of a whole year( except for reasonable causes it shall otherwise seem good unto the Bishop) to the intent he may be perfect, and well expert in the things appertaining to the Ecclesiastical Administration. executing whereof if he be found faithful and diligent, he may be admitted by his Diocesan to the Order of Priesthood, at the times appointed in the Canon; or else, on urgent occasion, upon some other Sunday or Holy- day, in the face of the Church, in such manner and form as hereafter followeth. and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: And the Blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen. THE FORM AND MANNER OF ORDERING OF PRIESTS. When the day appointed by the Bishop is come, after Morning Prayer is ended, there shall be a Sermon or Exhortation, declaring the Duty and Office of such as come to be admitted Priests; how necessary that Order is in the Church of Christ, and also how the people ought to esteem them in their Office. First, the Archdeacon, or, in his absence, one appointed in his stead, shall present unto the Bishop( sitting in his chair near to the holy Table) all them that shall receive the Order of Priesthood that day( each of them being decently habited) and say, RE EVEREND Father in God, I present unto you these persons present, to be admitted to the Order of Priesthood. The Bishop. TAKE KE heed that the persons, whom ye present unto us, be apt and meet, for their learning and godly conversation, to exercise their Ministry duly, to the honour of God, and the edifying of his Church. T The Archdeacon shall answer, HAVE enquired of them, and also I examined them, and think them so to be. be lawfully called to their Function and Ministry, and that they be persons meet for the same. But yet if there be any of you, who knoweth any Impediment, or notable Crime, in any of them, for the which he ought not to be received into this holy Ministry, let him come forth in the Name of God, and shew what the Crime or Impediment is, And if any great Crime or Impediment be objected, the Bishop shall surcease from Ordering that person, until such time as the party accused shall be found clear of that Crime. 1 Then the Bishop( commending such as shall be found meet to be Urdered to the Prayers of the congregation) shall, with the Clergy and people present, sing or say the Litany, with the Prayers, as is before appointed in the Form of Ordering Deacons; save only, that, in the proper Suffrage there added, the word[ Deacons] shall be omitted, and the word[ Priests] inserted instead of it. Then the Bishop shall say unto the people; GOOD people, these are they whom we purpose, God willing, to receive this day unto the holy Office of Priesthood: For after due examination we find not to the contrary, but that they ALMIGHTY God, giver of all good things, who by thy Holy Spirit T Then shall be sung or said the Service for the Communion, with the Collect, Epistle, and Gospel, as followeth. The Collect. 269 ( a) THE CALL. The first dwells on the call to the Ministry- the inward call being presupposed before entering on the lower office, and the outward call alone being here brought out. ( 6) THE RULE OF FAITH AND PRACTICE. The second requires acceptance( see Art. vi.) of Holy Scripture as the Rule of Faith, containing all things necessary to Salvation, and therefore as the only basis of authoritative teaching. ▸ The third calls for adhesion, in all Ministry of the Doctrine, the Sacraments, and the Discipline of Christ, to the standard laid down by the Church of England( as especially in the Prayer Book). The fourth accordingly claims resistance to all that infringes on these standards of truth, and diligence to impress them on the people by teaching and exhortation. ( c) THE INDIVIDUAL LIFE.The fifth dwells on the duty of constancy in prayer and study of Holy Scripture, and on distinct tone of unworldliness and spirituality of life. a The sixth on the duty of Christian example, in themselves and in their families. ( a) THE SUBMISSION TO ORDER AND PEACE.- The seventh requires a promise to seek for the things which make for" quietness, peace, and love." The eighth, in consonance with this, demands obedience to higher Church authorities, in respect both of advice and of formal judgment. PRAYER AND BLESSING.- The solemnity of the occasion is now marked by solemn blessing and prayer; to which there is nothing to correspond in the other Service. The BLESSING of the Bishop prays God, as giving_power both to will and to do( Phil. ii. 13), to perfect His work in those who have now dedicated themselves to Him. The SILENT PRAYER following is unique in the order of the 270 Prayer Book, and marks the conviction that the faithful discharge of the Ministry is a matter of personal concernment to every member of the Church. The VENI CREATOR is an old Latin hymn( probably for Pentecost), ascribed by common tradition to St. Ambrose, but with no sufficient authority. Though its prayer is for the Church at large, yet it has been used in this place, with special reference to the gifts of Ordination, since the 11th century. Of the two versions given the latter, which is diffuse and paraphrastic, was alone found till 1662, when the former, much closer to the terseness of style in the original, was inserted. It is curious that neither brings out the force of the " Creator," by which in the Latin the Eternal Creative Power of the Holy Spirit over all humanity is contrasted with His Presence in the Church as the Paraclete. This grand hymn, sung usually by all kneeling( though it is only ordered that the Candidates shall kneel) as a solemn Invocation of the Holy Spirit, seems to express collectively what should have been the substance of the preIt is ceding private prayers. ( a) an Invocation of the Holy Spirit as Creator and as Paraclete, whose gift is" the celestial fire" of life and the anointing of grace and strength in His sevenfold gifts;( b) next a Prayer for Light, Love, Strength, Protection, and, above all, for knowledge of God, the Father, the Son, and the Holy Ghost, nov and to all eternity. The FINAL PRAYER( a) in its preamble dwells on the mission by our heavenly Father of His dearly beloved Son Jesus Christ, and on the mission by Him before His Ascension of His Ministers( John xx. 21)-" Apostles, Prophets, Evangelists, Teachers, and Pastors"( Eph. iv. 11)to gather in His flock;( b) thanks God for these His blessings, of which the present call of those to be ordained is an exemplification;( c) prays for grace to show our thankfulness by constant progress in knowledge and faith, THE ORDERING OF PRIESTS. hast appointed divers Orders of Ministers in the Church; Mercifully behold these thy servants now called to the Office of Priesthood; and replenish them so with the truth of thy doctrine, and adorn them with innocency of life, that, both by word and good example, they may faithfully serve thee in this Office, to the glory of thy Name, and the edification of thy Church; through the merits of our Saviour Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, world without end. Amen. the The Epistle. Ephes. iv. 7. UNTO every one of us is given grace, according to the measure of gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men.( Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended, is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the Body of Christ; till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fulness of Christ. gers. This parable spake Jesus unto them, but they understood not what things they were which he spake unto them. Then said Jesus unto them again, Verily, verily I say unto you, I am the door of the sheep. All that ever came before me are thieves and robbers; but I am the sheep did not hear them. the door; by me if any man enter in, he shall be saved, and shall go in and out, and find pasture. The thief cometh not but for to steal, and to kill, and to destroy: I am come that they might have life, and that they might have it more abundantly. I am the good Shepherd: the good Shepherd giveth his life for the sheep. But he that is an hireling, and not the Shepherd, whose own the sheep are not, seeth the wolf coming, and leaveth the sheep, and fleeth; and the wolf catcheth them, and scattereth the sheep. The hireling fleeth, because he is an hireling, and careth not for the sheep. I am the good Shepherd, and know my sheep, and am known of mine. As the Father knoweth me, even so know I the Father; and I lay down my life for the sheep. And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one Shepherd After this shall be read for the Gospel part of the ninth Chapter of Saint Matthew, as followeth. St. Matth. ix. 36. You have heard, Brethren, as well WHEN Jesus saw the multitudes, And now in your private examination, as in the exhortation which was now made to you, and in the holy Lessons taken out of the Gospel, and the writings of the Apostles, of what dignity, and of how great importance this Office is, whereunto ye are called. he was moved with compassion on them, because they fainted, and were scattered abroad as sheep having no shepherd. Then saith he unto his disciples, The harvest truly is plenteous, but the labourers are few. Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest. again we exhort you, in the Name of our Lord Jesus Christ, that you have in remembrance, into how high a Dignity, and to how weighty an Office and Charge ye are called that is to say, to be Messengers, Watchmen, and Stewards of the Lord; to teach, and to premonish, to feed and provide for the Lord's family; to seek for Christ's TOr else this that followeth, out of the sheep that are dispersed abroad, and tenth Chapter of Saint John. St. John x. 1. for his children who are in the midst of this naughty world, that they may be saved through Christ for ever. Then the Bishop, sitting in his chair, shall say unto them as hereafter followeth. I unto He that entereth not by the door into the sheep- fold, but climbeth up some other way, the same is a thief and a robber. But he that entereth in by the door is the Shepherd of the sheep. To him the porter openeth, and the sheep hear his voice; and he calleth his own sheep by name, and leadeth them out. And when he putteth forth his own sheep he goeth before them, and the sheep follow him; for they know his voice. And a stranger will they not follow, but will flee from him; for they know not the voice of stranHave always therefore printed in your remembrance, how great a treasure is committed to your charge. For they are the sheep of Christ, which he bought with his death, and for whom he shed his blood. The Church and Congregation whom you must serve, is his Spouse, and his Body. And if it shall happen the same Church, or any Member thereof, to take any hurt or hindrance by reason of your negligence, ye know the greatness of the fault, and also the horrible punishment that will ensue. Wherefore consider with yourselves the 270 so that, both by Ministers and people, His Name may be glorified, and His Kingdom enlarged. THE ORDINATION.- The FORM OF ORDINATION is strikingly different from that of the Ordination of Deacons, and is of peculiar solemnity. It is taken with modifications from the old Service Books, but it is of comparatively late origin, not being in all probability older than 13th century. The essentials of Ordination( see Acts vi. 6; xiii. 3; 1 Tim. iv. 14; v. 22; 2 Tim. i. 6) are simply Imposition of hands, with benedictory Prayer the and Mission in the name of the Lord Jesus Christ.( This mission is frequently symbolized by delivery of the insignia of office.) These are conveyed in various forms. Thus in the Greek Church the form of words used is," The Divine Grace chooses the most pious Deacon for the Office of Priest. Let us pray therefore for him that the grace of the All- holy Spirit may come upon him." In the early Western Ordinals the actual Ordination seems to have been silent, prefaced by a Prayer, " Send upon them, we pray Thee, the Holy Spirit, that in faithfully discharging the work of the Ministry, they may be strengthened by His sevenfold gifts." The special form adopted in our Service is the repetition of the exact words of Our Lord Himself( John xx. 22, 23) to His Apostles, conveying a Mission (" As my Father hath sent Me, even so send I you"), a Gift (" Receive ye the Holy Ghost"), and a Charge(" Whosesoever sins retained"). This repetition of His words rests on the manifest ground that this was a Mission and Consecration of the Ministry of the Church, " even to the end of the world,' which His Ministers are accordingly to perpetuate by His Authority and in His Name. The insertion( in 1662) of the words " for the Office and Work of a Priest in the Church of God," makes it clear that what is referred is the Charisma, or" gift by the laying on of hands" ( 1 Tim. iv. 14; 2 Tim. i. 6), for the discharge of the solemn " 3 271 duties of the Ministry, without some belief in which no man would dare to enter that Ministry at all. The insertion is obviously a great improvement; but the words, as they previously stood, being a literal repetition of Our Lord's original words, were evidently sufficient for valid Ordination. It is, of course, understood, as in all other acts done in Christ's Name, that, while His gifts to the Apostles was plenary and unconditional, our acts are purely ministerial, and ditional on a right preparation of soul in the recipient; and that the Apostolic Mission, while in essence continued in all time, was in its character unique and supernatural. conThe CHARGE GIVEN in this Ordination is threefold.( a) The Dispensation of the Word;( b) the Dispensation of the Sacraments;( c) the" Power and Commandment" of Absolution ( on which see John xx. 23, and comp. Matt. xvi. 19; xviii. 18). The last is implied in the use of Our Lord's own words. The other two are plainly enunciated; the former is symbolized by the giving of the Bible; the latter in 1549 was still symbolized by the placing in the hands the Paten and Chalice- a practice old, but of no great antiquity, discontinued in 1552. In this Ordination it is to be noticed that, according to ancient custom, the Priests present take part- the Bishop being thus seen to act after the primitive custom, as the Head of his College of Presbyters. But it has been universally recognised in all ages of the Church that the power of Ordination belongs properly to the Bishop, and that the co- operation of the Priests is not essential. >> The FINAL COLLECT is a twofold Prayer( a) for the newly ordained, that they may be " clothed in righteousness ( Ps. cxxxii. 9), and that the Word spoken by them may avail to the saving of souls;( b) for the people, that they may have grace to receive that Word, and show forth in act the glory of God. THE ORDERING OF PRIESTS. end of your Ministry towards the children of God, towards the Spouse and Body of Christ; and see that you never cease your labour, your care and diligence, until you have done all that lieth in you, according to your bounden duty, to bring all such as are or shall be committed to your charge, unto that agreement in the faith and knowledge of God, and to that ripeness and perfectness of age in Christ, that there be no place left among you, either for error in religion, or for viciousness in life. Forasmuch then as your Office is both of so great excellency, and of so great difficulty, ye see with how great care and study ye ought to apply yourselves, as well that ye may shew yourselves dutiful and thankful unto that Lord, who hath placed you in so high a Dignity; as also to beware, that neither you yourselves offend, nor be occasion that others offend. Howbeit, ye cannot have a mind and will thereto of yourselves; for that will and ability is given of God alone: therefore ye ought, and have need, to pray earnestly for his Holy Spirit. And seeing that you cannot by any other means compass the doing of so weighty a work, pertaining to the salvation of man, but with doctrine and exhortation taken out of the holy Scriptures, and with a life agreeable to the same; consider how studious ye ought to be in reading and learning the Scriptures, and in framing the manners both of yourselves, and of them that specially pertain unto you, according to the rule of the same Scriptures and for this self- same cause, how ye ought to forsake and set aside ( as much as you may) all worldly cares and studies. mise may the more move you to do your duties, ye shall answer plainly to these things, which we, in the Name of God, and of his Church, shall demand of you touching the same. Ghost; that, by daily reading and weighing of the Scriptures, ye may wax riper and stronger in your Ministry; and that ye may so endeavour yourselves, from time to time, to sanctify the lives of you and yours, and to fashion them after the Rule and DocO be truly called, according to the will of our Lord Jesus Christ, and the order of this Church of England, to the Order and Ministry of Priesthood? Answer. I think it. trine of Christ, that ye may be wholesome and godly examples and patterns for the people to follow. And now, that this present Congregation of Christ here assembled may also understand your minds and wills in these things, and that this your proThe Bishop. Scriptures contain sufficiently all Doctrine required of necessity for eternal salvation through faith in Jesus Christ? and are you determined, out of the said Scriptures to instruct the people committed to your charge, and to teach nothing, as required of necessity to eternal salvation, but that which you shall be persuaded may be concluded and proved by the Scripture? Answer. I am so persuaded, and have so determined by God's grace. The Bishop. WILL you then give your faithful diligence always so to minister the Doctrine and Sacraments, and the Discipline of Christ, as the Lord hath commanded, and as this Church and Realm hath received the same, according to the Commandments of God; so that you may teach the people committed to your Cure and Charge with all diligence to keep and observe the same? Answer. I will so do, by the help of the Lord. We have good hope that you have well weighed and pondered these things with yourselves long before this time; and that you have clearly determined, by God's grace, to give yourselves wholly to this Office, whereunto it hath pleased God to call you: so that, as much as lieth in you, you will apply yourselves wholly to this one thing, and draw all your cares and studies this way; and that you will continually pray to God the Father, by the Mediation of our only Saviour Jesus Christ, WILL you be diligent in Prayers, The Bishop. The Bishop. WILL you be ready, with all faithful diligence, to banish and drive away all erroneous and strange doctrines contrary to God's word; and to use both publick and private monitions and exhortations, as well to the sick as to the whole, within your Cures, as need shall require, and occasion shall be given? Answer. I will, the Lord being my helper. and tures, and in such studies as help to the knowledge of the same, laying aside the study of the world and the flesh? Answer. I will endeavour myself so to do, the Lord being my helper. The Bishop. WILL you be diligent to frame and fashion your own selves, and your families, according to the Doctrine of Christ; and to make both yourselves and them, as much as in you lieth, wholesome examples and patterns to the flock of Christ? 271 * Y THE ORDERING OF PRIESTS. Answer. I will apply myself thereto, That truth and godliness we may the Lord being my helper. Pursue with full desire. Thou art the very Comforter In grief and all distress; The heav'nly gift of God most high, No tongue can it express: The fountain and the living spring Of joy celestial; The fire so bright, the love so sweet, The Unction spiritual. Thou in thy gifts art manifold, By them Christ's Church doth stand: In faithful hearts thou writ'st thy law, The finger of God's hand. According to thy promise, Lord, Thou givest speech with grace; That thro' thy help God's praises may Resound in every place. O Holy Ghost, into our minds Send down thy heav'nly light; Kindle our hearts with fervent zeal, The Bishop. WILL you maintain and set forwards, as much as lieth in you, quietness, peace, and love, among all Christian people, and especially among them that are or shall be committed to your charge? Answer. I will so do, the Lord being my helper. The Bishop. WI VILL you reverently obey your Ordinary, and other chief Ministers, unto whom is committed the charge and government over you; following with a glad mind and will their godly admonitions, and submitting yourselves to their godly judgments? Answer. I will so do, the Lord being my helper. 1 Then shall the Bishop, standing up, say, this will to do all these things; Grant also unto you strength and power to perform the same; that he may accomplish his work which he hath begun in you; through Jesus Christ our Lord. Amen. T After this, the Congregation shall be desired, secretly in their Prayers, to make their humble supplications to God for all these things for the which Prayers there shall be silence kept for a space. T After which shall be sung or said by the Bishop( the persons to be Ordained Priests all kneeling) Veni, Creator Spiritus; the Bishop beginning, and the Priests, and others that are present, answering by verses, as followeth. COME, Holy Ghost, our souls inspire, And lighten with celestial fire. Thou the anointing Spirit art, Who dost thy seven- fold gifts impart. Thy blessed Unction from above, Is comfort, life, and fire of love. Enable with perpetual light The dulness of our blinded sight. Anoint and cheer our soiled face With the abundance of thy grace. Keep far our foes, give peace at home: Where thou art guide, no ill can come. Teach us to know the Father, Son, And thee, of both, to be but One. That, through the ages all along, This may be our endless song; Praise to thy eternal merit, Father, Son, and Holy Spirit. Or this: COME, Holy Ghost, eternal God, Proceeding from above, Both from the Father and the Son, The God of peace and love: Visit our minds, into our hearts Thy heavenly grace inspire; To serve God day and night. Our weakness strengthen and confirm, ( For, Lord, thou know'st us frail;) That neither devil, world, nor flesh, Against us may prevail. Put back our enemy far from us, And help us to obtain Peace in our hearts with God and man, ( The best, the truest gain;) And grant that thou being, O Lord, Our leader and our guide, We may escape the snares of sin, And never from thee slide. Such measures of thy powerful grace Grant, Lord, to us, we pray: That thou may'st be our Comforter At the last dreadful day. Of strife and of dissention Dissolve, O Lord, the bands, And knit the knots of peace and love Throughout all Christian lands. Grant us the grace that we may know The Father of all might, That we of his beloved Son May gain the blissful sight; And that we may with perfect faith Ever acknowledge thee, The Spirit of Father, and of Son, One God in Persons Three. To God the Father laud and praise, And to his blessed Son, And to the Holy Spirit of grace, Co- equal Three in One. And pray we, that our only Lord Would please his Spirit to send On all that shall profess his Name, From hence to the world's end. Amen. T That done, the Bishop shall pray in this wise, and say, Let us pray. Father, who, of thine infinite love and goodness towards us, hast given to us thy only and most dearly beloved Son Jesus Christ, to be our Redeemer, and the Author of everlasting life; who, after he had made perfect our redemp. tion by his death, and was ascended into heaven, sent abroad into the world 272 THE ORDERING OF PRIESTS. TAKE AKE thou Authority to preach the Word of God, and to minister the holy Sacraments in the Congregation, where thou shalt be lawfully appointed thereunto. his Apostles, Prophets, Evangelists, Doctors, and Pastors; by whose labour and ministry he gathered together a great flock in all the parts of the world, to set forth the eternal praise of thy holy Name: For these so great benefits of thy eternal goodness, and for that thou hast vouchsafed to call these thy servants here present to the same Office and Ministry appointed for the salvation of mankind, we render unto thee most hearty thanks, we praise and worship thee; and we humbly beseech thee, by the same thy blessed Son, to grant unto all, which either here or elsewhere call upon thy holy Name, that we may continue to shew ourselves thankful unto thee for these and all other thy benefits; and that we may daily increase and go forwards in the knowledge and faith of thee and thy Son, by the Holy Spirit. So that as well by these thy Ministers, as by them over whom they shall be appointed thy Ministers, thy holy Name may be for ever glorified, and thy blessed kingdom enlarged; through the same thy Son Jesus Christ our Lord, who liveth and reigneth with thee in the unity of the same Holy Spirit, world without end. Amen. TWhen this Prayer is done, the Bishop with the Priests present shall lay their hands severally upon the head of every one that receiveth the Order of Priesthood; the Receivers humbly Kneeling upon their knees, and the Bishop saying, for the Office and Work of a Priest in the Church of God, now committed unto thee by the Imposition of our hands. Whose sins thou dost forgive, they are forgiven; and whose sins thou dost retain, they are retained. And be thou a faithful Dispenser of the Word of God, and of his holy Sacraments; In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. 1 Then the Bishop shall deliver to every one of them kneeling, the Bible into his hand, saying, T When this is done, the Nicene Creed shall be sung or said; and the Bishop shall after that go on in the Service of the Communion, which all they that receive Orders shall take together, and remain in the same place where Hands were laid upon them, until such time as they have received the Communion. T The Communion being done, after the last Collect, and immediately before the Benediction, shall be said these Collects. [ OST merciful Father, we beseech Mo thee to send upon these thy servants thy heavenly blessing; that they may be clothed with righteousness, and that thy Word spoken by their mouths may have such success, that it may never be spoken in vain. Grant also, that we may have grace to hear and receive what they shall deliver out of thy most holy Word, or agreeable to the same, as the means of our salvation; that in all our words and deeds we may seek thy glory, and the increase of thy kingdom; through Jesus Christ our Lord. Amen. PREVENT us, O Lord, in all our doings, with thy most gracious favour, and further us with thy continual help; that in all our works begun, continued, and ended in thee, we may glorify thy holy Name, and finally by thy mercy obtain everlasting life; through Jesus Christ our Lord. Amen. 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: And the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen. And if on the same day the Order of Deacons be given to some, and the Order of Priesthood to others; the Deacons shall be first presented, and then the Priests; and it shall sufice that the Litany be once said for both. The Collects shall both be used; first, that for Deacons, then that for Priests. The Epistle shall be Ephes. iv. 7-13, as before in this Office. Immediately after which, they that are to be made Deacons shall be examined, and Ordained, as is above prescribed. Then one of them having read the Gospel( which shall be either out of St. Matth. ix. 36-38, as before in this Office; or else St. Luke xii. 35-38, as before in the Form for the Ordering of Deacons,) they that are to be made Priests shall likewise be examined, and Ordained, as is in this Office before appointed. 273 THE FORM OF ORDAINING OR CONSECRATING OF AN ARCHBISHOP OR BISHOP. In form this Service differs from the other Services in beginning with the ommunion Service, placing the Sermon in its usual place in that Service, and then inserting the Litany after the Gospel and before the Consecration. In substance a careful examination will shew that there is far less distinction between it and the Service for the Ordination of Priests, than between this latter Service and the Service for the Ordination of Deacons. In fact, with the exception of the charge to ordain, the charge to the Bishop differs only in degree from that of the Priest. This illustrates the historical fact that the Episcopate, although inheriting whatever could be inherited of the Apostolic mission, was developed under Apostolic authority out of the order of Presbyters, to whom originally the title of" Bishop" belonged. The Service is to be conducted by the Archbishop or some Bishop appointed by him. The presence of other Bishops is implied throughout, according to the old rule, which prescribed, as a matter of Church order, though not of absolute necessity, that three Bishops at least should concur in the Consecration. The COLLECT, inserted in 1662 ( bearing much similarity to the Collect for St. Peter's Day), is a prayer for Bishops and Pastors, that they may minister God's Word and discipline, and for the people that they may use the same, so that all may obtain the Crown of Glory. The EPISTLES were in 1552 used also in the Ordination of Priests. The former( a)( 1 Tim. iii. 1-7) has been used here from time immemorial. Although it bears forcibly on the Episcopal oversight, yet undoubtedly it was applied originally to the Presbyters( as" Bishops" or " Overseers"), and described the requisites for all Pastoral Of fice. The latter( b)( Acts xx. 1735) is similarly a Pastoral charge given to the elders of the Church of Ephesus by St. Paul, although in its beautiful description of his own Apostolic 274 work it has an implied reference to the work of the Bishop, as now bearing a higher functionin" declaring the whole counsel of God," in watching night and day with prayer over the Church, in warning against sin and heresy, and in the spirit of absolute self- devotion for love's sake. The GOSPELS.- In 1552 these were John xxi. 15-17( as now), and John x. 1-16, as in the Ordination of Priests. In the present Service we have( a) ( John xxi. 15-17) the threefold question and Pastoral charge to St. Peter to feed and tend the flock, wiping out the disgrace of his threefold denial;( b)( John xx. 19-23) the solemn Mission and charge to all the Apostles, on which the words of Ordination are based; and( c)( Matt. xxviii. 18-20) the charge of Our Lord to His disciples, contain THE FORM OF ORDAINING OR CONSECRATING OF AN ARCHBISHOP OR BISHOP; Which is always to be performed upon some Sunday or Holy- day. 1 When all things are duly prepared in the Church, and set in order, after Morning Prayer is ended, the Archbishop( or some other Bishop appointed) shall begin the Communion Service; in which this shall be The Collect. Son Jesus Christ didst give to thy holy Apostles many excellent gifts, and didst charge them to feed thy flock; Give grace, we beseech thee, to all Bishops, the Pastors of thy Church, that they may diligently preach thy Word, and duly administer the godly Discipline thereof; and grant to the people, that they may obediently follow the same; that all may receive the crown of everlasting glory; through Jesus Christ our Lord. Amen. TAnd another Bishop shall read the - Epistle. 1 Tim. iii. 1. THIS is a true saying, If a man desire the Office of a Bishop, he desireth a good work. A Bishop then must be blameless, the husband of one wife, vigilant, sober, of good behaviour, given to hospitality, apt to teach; not given to wine, no striker, not greedy of filthy lucre, but patient, not a brawler, not covetous; one that ruleth well his own house, having his children in subjection with all gravity;( For if a man know not how to rule his own house, how shall he take care of the Church of God?) Not a novice, lest being lifted up with pride he fall into the condemnation of the devil. Moreover, he must have a good report of them which are without; lest he fall into reproach, and the snare of the devil. Or this: For the Epistle. Acts xx. 17. FROM ROM Miletus Paul sent to Ephesus, and called the elders of the Church. And when they were come to him, he said unto them, Ye know, from the first day that I came into Asia, after what manner I have been with you at all seasons, serving the Lord with all humility of mind, and with many tears and temptations which befel me by the lying in wait of the Jews: And how I kept back nothing that was profitable unto you, but have shewed you, and have taught you publickly, and from house to house, testifying both to the Jews, and also to the Greeks, repentance toward God, and faith toward our Lord Jesus Christ. And now behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befal me there; save that the Holy Ghost witnesseth in every city, saying, That bonds and afflictions abide me. But none of these things move me, neither count I my life dear unto myself, so that I might finish my course with joy, and the ministry which I have received of the Lord Jesus, to testify the Gospel of the grace of God. And now behold, I know that ye all, among whom I have gone preaching the kingdom of God, shall see my face no more. Wherefore I take you to record this day, that I am For I pure from the blood of all men. have not shunned to declare unto you all the counsel of God. Take heed therefore unto yourselves, and to all the flock over the which the Holy Ghost hath made you Overseers, to feed the Church of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise speaking perverse things, to draw away disciples after them. Therefore watch, and remember, that by the space of three years, I ceased not to warn every one night and day with tears. And now, brethren, I commend you to God, and to the word of his grace, which is able to build you up, and to give you an inheritance among all them which are sanctified. I have coveted no man's silver, or gold, or apparel; yea, ye yourselves know, that these hands have ministered unto my necessities, and to them that were with me. I have shewed you all things, how that so labouring ye ought to support the weak; and to remember the words of the Lord Jesus, how he said, It is more blessed to give than to receive. T Then another Bishop shall read the Gospel. St. John xxi. 15. JESUS saith to Simon Peter, Simon, son of Jonas, lovest thou me more than these? He saith unto him, Yea, Lord, thou knowest that I love thee. He saith unto him, Feed my lambs, He saith to him again the second time, 274 ing the Charter of the Churchin the universal Power of Christ, the charge to baptize and to teach, and the promise of His continual presence, even to the end of the world." The PRESENTATION OF THE CANDIDATE, vested in the Rochet( corresponding to the Albe, which was directed for the Deacons and Priests in 1549), by two Bishops is in accordance with a custom of great antiquity. It is followed by the Queen's mandate for Consecration of the Candidate as duly nominated, elected, and confirmed according to law; and by the" Oath of Canonical Obedience" to the Archbishop( shortened from the old form) in virtue of his Metropolitan authority, saving, of course, all the rights of due Episcopal independence. After this the Bishop is to put on the rest of the Episcopal habit, evidently with a view to O taking part in the ministration of the Holy Communion, just as the Deacon who was to read the Gospel was directed to" put on a Tunicle" before doing so. The PRAYER following is like that in the Ordination of Priests; except in its closing reference to the exercise of authority, not to destruction but to salvation, and of direction of the family of God. The INVITATION TO PRAYER after the example of Our Lord Himself( Luke vi. 12, 13), and of His disciples( Acts xiii. 1-4), is followed by the Litany, with special Suffrage and a Prayer, of which the latter of the two Prayers for the Ember Season is an echo. The QUESTIONS which follow ( introduced by a Preface assuming a tone of brotherly equality rather than fatherly authority) are substantially the same as in the Ordination of Priests; except that( a) in the sixth to the reference to promotion of love and peace is added an enforcement of the duty of exercising authority and discipline, according to the power given in God's Word, and regulated by the Law of the Realm;( b) the seventh requires a promise to be faithful in ordaining others; and( c) 275 the eighth lays stress on the duty of gentleness and charity. The form of CONSECRATION itself similarly corresponds to the Ordination of Priests; except that in place of the charge " Whosesoever sins,& c.," is found St. Paul's exhortation to Timothy( 2 Tim. i. 6, 7) to stir up the gift of Consecration, in " power, love, and soberness." Here, as in the Office for" the Ordering of priests" the words " for the office and work.... Holy Ghost. Amen" were inserted in 1662.( See note on p. 271). The CHARGE at the delivery of the Bible is an earnest exhortation to the new Bishop, first, to study it, both for exhortation and for teaching, so as to save himself and those committed to his charge; next, to use the Pastoral authority as a shepherd, not a wolf, to be" so merciful as to be not too remiss," and so firm in discipline, as " not to forget mercy. The FINAL COLLECT has little of special reference to Episcopal Office, being only a prayer for grace to preach the Word and to enforce preaching by example, which belongs to all Pastoral charge. 39 THE CONSECRATION OF BISHOPS. Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord, thou knowest that I love thee. He saith unto him, Feed my sheep. He saith unto him the third time, Simon, son of Peter was Jonas, lovest thou me? grieved because he said unto him the third time, Lovest thou me? And he said unto him, Lord, thou knowest all things; thou knowest that I love thee. Jesus saith unto him, Feed my sheep. Or else this. St. John xx. 19. THE THE same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled for fear of the Jews, came Jesus, and stood in the midst, and saith unto them, Peace be unto you. And when he had so said, he shewed unto them his hands and his side. Then were the disciples glad, when they saw the Lord. Then saith Jesus to them again, Peace be unto you as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. Whosesoever sins ye remit, they are remitted unto them; and whosesoever sins ye retain, they are retained. Or this. St. Matth. xxviii. 18. JESUS came and spake unto them, saying, All power is given unto me in heaven and in earth. Go ye therefore and teach all nations, baptizing them In the Name of the Father, and of the Son, and of the Holy Ghost; teaching them to observe all things whatsoever I have commanded you: and lo, I am with you alway, even unto the end of the world. See of N. do profess and promise all due reverence and obedience to the Archbishop and to the Metropolitical Church of N. and to their Successors: So help me God, through Jesus Christ. TAfter the Gospel, and the Nicene Creed, and the Sermon are ended, the Elected Bishop( vested with his Rochet) shall be presented by two Bishops unto the or to Archbishop of that province some other Bishop appointed by lawful commission) the Archbishop sitting in his chatr near the holy Table, and the Bishops that present him saying, T This Oath shall not be made at the Consecration of an Archbishop. The Oath of due Obedience to the bishop. MOST [ OST Reverend Father in God, we present unto you this godly and well- learned man to be Ordained and Consecrated Bishop. T Then the Archbishop shall move the Congregation present to pray, saying thus to them: BRE RETHREN, it is written in the Gospel of Saint Luke, That our Saviour Christ continued the whole night in prayer, before he did choose and send forth his twelve Apostles. It is written also in the Acts of the Apostles, That the Disciples who were at Antioch did fast and pray, before they laid hands on Paul and Barnabas, and sent them forth. Let us therefore, following the example of our Saviour Christ, and his Apostles, first fall to prayer, before we admit, and send forth this person presented unto us, to the work whereunto we trust the Holy Ghost hath called him. Then shall the Archbishop demand the Queen's Mandate for the Consecration, and cause it to be read. And then shall be ministered unto them the Oath of due Obedience to the Archbishop, as followeth. And then shall be said the Litany, as before in the Form of Ordering Deacons, save only, that after this place That it may please thee to illuminate all Bishops,& c., the proper Suffrage there following shall be omitted, and this inserted instead of it; IN the Name of God. Amen. I N. chosen Bishop of the Church and THAT it may please thee to bless this our Brother elected, and to send thy grace upon him, that he may duly execute the Office whereunto he is called, to the edifying of thy Church, and to the honour, praise, and glory of thy Name; Answer. We beseech thee to hear us, good Lord. Then shall be said this Prayer following. ALMIGHTY God, giver of all good things, who by thy Holy Spirit hast appointed divers Orders of Ministers in thy Church; Mercifully behold this thy servant now called to the Work and Ministry of a Bishop; and replenish him so with the truth of thy doctrine, and adorn him with innocency of life, that, both by word and deed, he may faithfully serve thee in this Office, to the glory of thy Name, and the edifying and wellgoverning of thy Church; through the merits of our Saviour Jesus Christ, who liveth and reigneth with thee and the Holy Ghost, world without end. Amen. Then the Archbishop, sitting in his chair, shall say to him that is to be Consecrated, Arch- BROTHER, forasmuch as the holy Scripture and the ancient Canons command, that we should not be hasty in laying on hands, and admitting any 275 THE CONSECRATION OF BISHOPS. Answer. I will so do, by the help of God. The Archbishop. Administration, I will examine you in WILL you be faithful in Ordaining, others? or laying upon Answer. I will so be, by the help of God. The Archbishop. WILL you shew yourself gentle, and sake to poor and needy people, and to all strangers destitute of help? Answer. I will so shew myself, by God's help. T Then the Archbishop standing up shall say, ALMIGHTY God, our heavenly Father, who hath given you a good will to do all these things, Grant also unto you strength and power to perform the same; that, he accomplishing in you the good work which he hath begun, you may be found perfect and irreprehensible at the latter day; through Jesus Christ our Lord. Amen. Christ, which he hath purchased with no less price than the effusion of his own blood; before I admit you to this Congregation present may have a trial, and bear witness, how you be minded to behave yourself in the Church of God. ARE you persuaded that you be truly called to this Ministration, according to the will of our Lord Jesus Christ, and the order of this Realm? Answer. I am so persuaded. The Archbishop. that the Scriptures contain sufficiently all doctrine required of necessity for eternal salvation through faith in Jesus Christ? And are you determined out of the same holy Scriptures to instruct the people committed to your charge; and to teach or maintain nothing as required of necessity to eternal salvation, but that which you shall be persuaded may be concluded and proved by the same? Answer. I am so persuaded, and determined, by God's grace. The Archbishop. WILL you then faithfully exercise yourself in the same holy Scriptures, and call upon God by prayer, for the true understanding of the same; so as you may be able by them to teach and exhort with wholesome Doctrine, and to withstand and convince the gainsayers? Answer. I will so do, by the help of God. The Archbishop. AR RE you ready, with all faithful diligence, to banish and drive away all erroneous and strange doctrine contrary to God's Word; and both privately and openly to call upon and encourage others to the same? Answer. I am ready, the Lord being my helper. Then shall the Bishop elect put on the rest of the Episcopal habit; and kneeling down, Veni, Creator Spiritus, shall be sung or said over him, the Archbishop beginning, and the Bishops, with others that are present, answering by verses, as followeth. COME, Holy Ghost, our souls inspire, And lighten with celestial fire. Thou the anointing Spirit art, Who dost thy seven- fold gifts impart. Thy blessed Unction from above, Is comfort, life, and fire of love. Enable with perpetual light The dulness of our blinded sight. Anoint and cheer our soiled face With the abundance of thy grace. Keep far our foes, give peace at home: Where thou art guide, no ill can come. Teach us to know the Father, Son, And thee, of both, to be but One. That, through the ages all along, This may be our endless song; The Archbishop. WILL you deny all ungodliness worldly lusts, and live soberly, righteously, and godly, in this present world; that you may shew yourself in all things an example of good works unto others, that the adversary may be COME, Holy Ghost, eternal God. Praise to thy eternal merit, Father, Son, and Holy Spirit. Or this: ashamed, having nothing to say against you? Answer. I will so do, the Lord being my helper. As before in the Form for Ordering Priests. The Archbishop. That ended, the Archbishop shall say, Lord, hear our prayer. Answer. And let our cry come unto thee. Let us pray. WILL you maintain and set forward, as much as shall lie in you, quietness, love, and peace among all men; and such as be unquiet, disobe- ALMIGHTY God, and most merciful dient, Diocese, correct and punish, according to such authority as you have by God's Word, and as to you shall be committed by the Ordinance of this Realm? thine infinite goodness hast given thine only and dearly beloved Son Jesus Christ, to be our Redeemer, and the Author of everlasting life; who, after that he had made per276 THE CONSECRATION OF BISHOPS. fect our Redemption by his death, and was ascended into heaven, poured down his gifts abundantly upon men, making some Apostles, some Prophets, some Evangelists, some Pastors and Doctors, to the edifying and making perfect his Church; Grant, we beseech thee, to this thy servant such grace, that he may evermore be ready to spread abroad thy Gospel, the glad tidings of reconciliation with thee; and use the authority given him, not to destruction, but to salvation; not to hurt, but to help: so that as a wise and faithful servant, giv- And for the last Collect, immediately ing to thy family their portion in due before the Benediction, shall be said season, he may at last be received into these Prayers. everlasting joy; through Jesus Christ our Lord, who, with thee and the Holy MOST merciful Father, we beseech Ghost liveth and reigneth, one God, world without end. Amen. thee to send down upon this thy servant thy heavenly blessing; and so endue him with thy holy Spirit, that he, preaching thy Word, may not only be earnest to reprove, beseech, and rebuke with all patience and doctrine; but also may be to such as believe a wholesome example, in word, in conversation, in love, in faith, in chastity, and in purity; that, faithfully fulfilling his course, at the latter day he may receive the crown of righteousness laid up by the Lord the righteous Judge, who eth and reigneth one God with the Father and the Holy Ghost, world without end. Amen. T Then the Archbishop and Bishops present shall lay their hands upon the head of the elected Bishop kneeling before them upon his knees, the Archbishop saying, broken, bring again the out- casts, seek the lost. Be so merciful, that you be not too remiss; so minister discipline, that you forget not mercy: that when the chief Shepherd shall appear you may receive the never- fading crown of glory; through Jesus Christ our Lord. Amen. RECEIVE the Holy Ghost, for the Office and Work of a Bishop in the Church of God, now committed unto thee by the Imposition of our hands; In the Name of the Father, and of the Son, and of the Holy Ghost. Amen. And remember that thou stir up the grace of God which is given thee by this Imposition of our hands: for God hath not given us the spirit of fear, but of power, and love, and soberness. Then the Archbishop shall proceed in the Communion- Service; with whom the new Consecrated Bishop( with others) shall also communicate. PREVENT us, O Lord, in all our doT Then the Archbishop shall deliver him the Bible, saying, ings, with thy most gracious favour, and further us with thy continual help; that in all our works begun, continued, and ended in thee, we may glorify thy GIVE heed unto reading, exhorta- holy Name, and finally by thy mercy tion, upon through Jesus Christ our Lord. Amen. things contained in this Book. Be diligent in them, that the increase coming thereby may be manifest unto all men. THE peace of God, which passeth all Take to doctrine, and be diligent in doing them for by so doing thou shalt both save thyself and them that hear thee. Be to the flock of Christ a shepherd, not a wolf; feed them, devour them not. Hold up the weak, heal the sick, bind up the and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: And the blessing of God Almighty, the Father, the Son, and the Holy Ghost be amongst you, and remain with you always. Amen. 277 * Y 5 A FORM OF PRAYER WITH THANKSGIVING TO ALMIGHTY GOD. This Service is the only survivor of four STATE SERVICES. ( a) For the FIFTH OF NOVEMBER, appointed in 1605 in commemoration of the frustration of the Gunpowder Plot, revised in 1662, and in 1689 enlarged by commemoration of the landing on that day of William 111. in England. ( 6) For the THIRTIETH OF JANUARY, appointed in 1662 as a " Form of Prayer with Fasting," in commemoration of" the martyrdom of King Charles the First," and altered in 1685 by authority of James II. ( c) For the TWENTY- NINTH OF MAY, appointed in 1662 for this day as the day of" His Majesty's Birth and happy return to his Kingdoms," and reappointed with the necessary alterations by James II. in 1685. ( d) For the DAY OF THE SOVEREIGN'S ACCESSION. The form still preserved dates, with slight modifications, from the accession of Queen Anne_in 1704, being a modification of one issued at the accession of James 11. in 1685. There were, however, older forms of Service in the reigns of Elizabeth( 1576) and Charles I.( 1626). These four Services were at the beginning of each reign enjoined simply by Royal Proclamation, and( looking to the Act of Uniformity) were of doubtful legal obligation. They continued, however, in use till 1859, when, in accordance with petition of Convocation and of Parliament, the use of the first three was revoked. The petition for their disuse arose from a growing dislike of religious celebrations of political events, and a feeling that there had been introduced into these Services expressions of political opinion and extravagant loyalty, full of denunciations of" hellish malice,""" Popish treachery,"" bloodthirsty enemies," and the like, which were unseemly in the worship of God. The objection does not apply, or applies with great modification, to the last Service, which accordingly has been suffered to remain as before. But, although it contains much that is beautiful, especially the Prayer for Unity, yet a comparison of it with the proper Services of our Prayer Book shows its great inferiority in terseness, simplicity, freedom, and beauty. Its chief features are( a) The substitution for the Venite of one of the Composite Hymns, which we find in the later Services( as, for example, the Forms of Prayer to be used at Sea) made up entirely of various passages from the Psalms. ( 6) The appointment of Proper Psalms and Lessons. ( c) The insertion of various Collects in the Morning Service, the Litany, and the Communion Service, partly of Thanksgiving, partly of Prayer. ( d) The appointment of a Special Epistle and Gospel, dwelling on Christian duty towards temporal authority. ( e) The use of the beautiful Collect for Unity- an echo of Eph. iv. 4-6. 278 A FORM OF PRAYER WITH THANKSGIVING TO ALMIGHTY GOD; To be used in all Churches and Chapels within this Realm, every Year, upon the Twentieth Day of June; being the Day on which Her Majesty began Her happy Reign. T The Service shall be the same with the usual Office for Holy- days in all things; except where it is in this Office otherwise appointed. this whole Office shall be used, as it followeth, entirely. 1 If this Day shall happen to be Sunday, 1 Morning Prayer shall begin with these Sentences. I EXHORT that first of all, Supplications, Prayers, Intercessions, and giving of Thanks, be made for all men; for Kings, and for all that are in Authority; that we may lead a quiet and peaceable life, in all godliness and honesty: For this is good and acceptable unto God our Saviour. 1 Tim. ii. 1, 2, 3. If we say that we have no sin, we deceive ourselves, and the truth is not in us; but, if we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness. 1 St. John i. 8, 9. Instead of Venite exultemus the Hymn following shall be said or sung; one Verse by the Priest, and another by the Clerk and people. LORD our Governour: how excellent is thy Name in all the world! Psal. viii. 1. 0 Lord, what is man, that thou hast such respect unto him: or the son of man, that thou so regardest him? Psal. exliv. 3. The merciful and gracious Lord hath so done his marvellous works that they ought to be had in remembrance. Psal. cxi. 4. O that men would therefore praise the Lord for his goodness: and declare the wonders that he doeth for the children of men! Psal. cvii. 21. Behold, O God our defender: and look upon the face of thine Anointed. Psal. lxxxiv. 9. 0 hold thou up her goings in thy paths: that her footsteps slip not. Psal. xvii. 5. Grant the Queen a long life: and make her glad with the joy of thy countenance. Psal. lxi. 6.& xxi. 6. Let her dwell before thee for ever: 0 prepare thy loving mercy and faithfulness, that they may preserve her. Psal. lxi. 7. 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. Proper Psalms. xx, xxi, ci. Proper Lessons. The First, Joshua i. to the end of the ninth Verse. Te Deum. The Second, Romans xiii. Jubilate Deo. The Suffrages next after the Creed shall stand thus. Priest. O Lord, shew thy mercy upon us. Answer. And grant us thy salvation. Priest. O Lord, save the Queen; Answer. Who putteth her trust in thee. Priest. Send her help from thy holy place. Answer. And evermore mightily defend her. Priest. Let her enemies have no advantage against her. Answer. Let not the wicked approach to hurt her. Priest. Endue thy Ministers with righteousness. Answer. And make thy chosen people joyful. Priest, O Lord, save thy people. Answer. And bless thine inheritance. Priest. Give peace in our time, O Lord. Answer. Because there is none other that fighteth for us, but only thou, O God. Priest. Be unto us, O Lord, a strong tower; Answer. From the face of our enemies. Priest. O Lord, hear our prayer; Answer. And let our cry come unto thee. Instead of the first Collect at Morning Prayer shall be used this following Collect of Thanksgiving for Her Majesty's Accession to the Throne. In her time let the righteous flourish: and let peace be in all our borders. Psal. Ixxii. 7.& exlvii. 14. ALM As for her enemies, clothe them with shame but upon herself let her crown flourish. Psal. cxxxii. 19. Blessed be the Lord God, even the God of Israel which only doeth wondrous things. Psal. lxxii. 18. And blessed be the Name of his Majesty for ever and all the earth shall be filled with his Majesty. Amen, Amen. Ver. 19. ALMIGHTY God, who rulest over all the A kingdoms of the World, and disposest of them according to thy good pleasure; We yield thee unfeigned thanks, for that thou wast pleased, as on this day, to place thy Servant our Sovereign Lady, Queen VICTORIA upon the Throne of this Realm. Let thy wisdom be her guide, and let thine arm strengthen her; let justice, truth, and holiness, let peace and love, and all those virtues that adorn the Christian Profession, flourish in her days; di278 FORM OF PRAYER FOR THE TWENTIETH OF JUNE. rect all her counsels and endeavours to B tian Princes to the defence of thy Christhy glory, and the welfare of her people; and give us grace to obey her cheerfully and willingly for conscience sake; that neither our sinful passions, nor our private interests, may disappoint her cares for the publick good; let her always possess the hearts of her people, that they may never be wanting in honour to her Person, and dutiful submission to her Authority; let her Reign be long and prosperous, and crown her with immortality in the life to come; through Jesus Christ our Lord. Amen. Faith, and hast made it their duty to promote the spiritual welfare, together with the temporal interest of their people; We acknowledge with humble and thankful hearts thy great goodness to us, in setting thy Servant our most gracious Queen over this Church and Nation; Give her, we beseech thee, all those heavenly graces that are requisite for so high a trust; Let the work of thee her God prosper in her hands; Let her eyes behold the success of her designs for the service of thy true Religion established amongst us; And make her a blessed instrument of protecting and advancing thy Truth, wherever it is persecuted and oppressed; Let Hypocrisy and Profaneness, Superstition and Idolatry, fly before her face; Let not Heresies and false Doctrines disturb the peace of the Church, nor Schisms and causeless Divisions weaken it; But grant us to be of one heart and one mind in serving thee our God, and obeying her according to thy will: And that these blessings may be continued to after- ages, let there never be one wanting in her house to succeed her in the government of this United Kingdom, that our posterity may see her children's children, and peace upon Israel. So we that are thy people, and sheep of thy pasture, shall give thee thanks for ever, and will always be shewing forth thy praise from generation to generation. Amen. TIn the end of the Litany( which shall always be used upon this Day) after the Collect[ We humbly beseech thee, O Father,& c.] shall the following Prayer, for the Queen and Royal Family, be used. 0 LORD our God, who upholdest and governest all things in heaven and earth; receive our humble prayers, with our hearty thanksgivings, for our Sovereign Lady VICTORIA, as on this day set over us by thy grace and providence to be our Queen; and so together with her bless Albert Edward Prince of Wales, the Princess of Wales, and all the Royal Family; that they all, ever trusting in thy goodness, protected by thy power, and crowned with thy gracious and endless favour, may continue before thee in health, peace, joy, and honour, and may live long and happy lives upon earth, and after death obtain everlasting life and glory in and Mediation of Christ Jesus our Saviour, who with the Father and the Holy Spirit, liveth and reigneth ever one God, world without end. Amen. Then shall follow this Collect, for God's protection of the Queen against all her enemies. The Epistle. 1 St. Pet. ii. 11. DE EARLY beloved, I beseech you as strangers and pilgrims, abstain from fleshly lusts, which war against the soul; having your conversation honest among the Gentiles: that, whereas they speak against you as evil- doers, they may, by your good works which they shall behold, glorify God in the day of visitation. Submit yourselves to every ordinance of man for the Lord's sake; whether it be to the King, as supreme; or unto governours, as unto them that are sent by him for the punishment of evil- doers, and for the praise of them that do well. For so is the will of God, that with well- doing ye may put to silence the ignorance of foolish men: as free, and not using your liberty for a cloke of maliciousness, but as the servants of God. Honour all men. Love the brotherhood. Fear God. Honour the King. The Gospel. who hast set thy Servant VICTORIA our Queen upon the Throne of her Ancestors, we most humbly beseech thee to protect her on the same from all the dangers to which she may be exposed; Hide her from the gathering together of the froward, and from the insurrection of wicked doers; Do thou weaken the hands, blast the designs, and defeat the enterprizes of all her enemies, that no secret conspiracies, nor open violences, may disquiet her Reign; but that, being safely kept under the shadow of thy wing, and supported by thy power, she St. Matth. xxii, 16. may triumph over all opposition; that so AND they sent out unto him their dismay to be her defender and mighty deliverer in all difficulties and adversities; through Jesus Christ our Lord. Amen. ciples, the saying, Master, we know that thou art true, and teachest the way of God in truth, neither carest thou for any man: for thou regardest not the person of men. Tell us therefore, What thinkest thou? Is it lawful to Then the Prayer for the High Court of give tribute unto Casar, or not? But JeParliament( if sitting). sus perceived their wickedness, and said, Why tempt ye me, ye hypocrites? shew me the tribute- money. And they brought unto him a penny. And he saith unto them, Whose is this image and superscrip. tion? They say unto him, Cæsar's. Then saith he unto them. Render therefore unto T In the Communion Service, immediately before the reading of the Epistle, instead of the Collect for the Queen, and that of the Day, shall be used this Prayer for the Queen, as Supreme Governour of this Church. 279 FORM OF PRAYER FOR THE TWENTIETH OF JUNE. the course of this world may be so GRANT, O Lord, we beseech thee, that peaceably ordered by thy governance, that thy Church may joyfully serve thee in all godly quietness; through Jesus Christ our Lord. Amen. RANT, we beseech thee, Almighty Cæsar the things which are Cæsar's; and unto God the things that are God's. When they had heard these words, they marvelled, and left him, and went their way. TAfter the Nicene Creed shall follow the Sermon. In the Offertory shall this Sentence be read: that they may see your good works, and glorify your Father which is in heaven. St. Mutt. v. 16. 1 After the Prayer[ For the whole state of Christ's Church,& c.] these Collects following shall be used. A Prayer for Unity. 0 GOD the Father of our Lord Jesus Christ, our only Saviour, the Prince of Peace; Give us grace seriously to lay to heart the great dangers we are in by our unhappy divisions. Take away all hatred and prejudice, and whatsoever else may hinder us from godly Union and Concord: that, as there is but one Body, and one Spirit, and one Hope of our Calling, one Lord, one Faith, one Baptism, one God and of us so be all of one heart, and of one soul, united in one holy bond of Truth and Peace, of Faith and Charity, and may with one mind and one mouth glorify thee; through Jesus Christ our Lord. Amen. through thy grace be so grafted inwardly in our hearts, that they may bring forth in us the fruit of good living, to the honour and praise of thy Name; through Jesus Christ our Lord. Amen. 16 " 6 wisdom, who knowest our necessities before we ask, and our ignorance in asking; We beseech thee to have compassion upon our infirmities; and those things, which for our unworthiness we dare not, and for our blindness we cannot ask, vouchsafe to give us for the worthiness of thy Son Jesus Christ our Lord. Amen. THE peace of God which passeth all your and minds in the knowledge and love of God, and of his Son Jesus Christ our Lord: And the blessing of God Almighty, the Father, the Son, and the Holy Ghost, be amongst you, and remain with you always. Amen. VICTORIA R. UR Will and Pleasure is, That these Four Forms of Prayer and Service, made " and the Twentieth of June, be forthwith printed and published, and annexed to the " Book of Common Prayer and Liturgy of the United Church of England and Ireland, " to be used yearly on the said Days, in all Cathedral and Collegiate Churches and " Chapels; in all Chapels of Colleges and Halls within Our Universities of Oxford, " Cambridge, and Dublin, and of Our Colleges of Eton and Winchester, and in all " Parish Churches and Chapels within those parts of Our United Kingdom called " England and Ireland. " Given at Our Court at Kensington the Twenty- first Day " of June, 1837, in the First Year of Our Reign. " By Her Majesty's Command, " J. RUSSELL." " VICTORIA R. first Day of June, One thousand eight hundred and thirty- seven, in the First " Year of Our Reign, as is hereinbefore recited, be revoked, and that the Use of the " said Forms of Prayer and Service made for the Fifth of November, the Thirtieth of " January, and the Twenty- ninth of May be henceforth discontinued in all Cathedral " and Collegiate Churches and Chapels, in all Chapels of Colleges and Halls within " Our Universities of Oxford, Cambridge, and Dublin, and of Our Colleges of Eton and " Winchester, and in all Parish Churches and Chapels within the Parts of Our United " Kingdom called England and Ireland, and that the said Forms of Prayer and " Service be_not henceforth printed and published with or annexed to the Book of " Common Prayer and Liturgy of the United Church of England and Ireland. " Given at Our Court at Saint James's, the Seventeenth Day of " January, 1859, in the Twenty- second Year of Our Reign. " By Her Majesty's Command, " S. H. WALPOLE." 280 INTRODUCTION TO THE ARTICLES. SECTION I.- HISTORY OF THE ARTICLES. THE CONFESSIONS OF THE 16TH CENTURY.- The Articles of the Church of England form one of the many declarations on faith and discipline, which were put forward in the 16th century by such religious bodies as had thrown off allegiance to Rome, and disowned at the same time many points of the religious and ecclesiastical system of the Medieval Church. For this action of what is commonly termed" Protestantism" is, by the nature of the case, simply negative. It declares what is repudiated, not what is accepted. It may indicate true Reformation or entire Revolution in things religious. Hence- at a time when the unsettlement of the old Medieval system gave occasion to much wild speculation and practice, and the repudiation of allegiance to Rome forced on men the necessity of discovering other bonds of Christian unity- it became necessary for the various Reformed bodies to declare positively what they held in faith, and what ecclesiastical constitution they recognised. The result was seen in a series of Confessions, of which the great Augsburg Confession was the chief. THE AUGSBURG CONFESSION.- This Confession, afterwards enlarged and amended in 1552, and put forth as the" Wurtemburg Confession," has special interest to us, as having considerably affected our own Articles. It was drawn up chiefly by Melancthon, and approved by Luther, at a time when there seemed hope of reconciliation between the Roman Catholic and Lutheran bodies in Germany, and when the extravagances of ultra- Protestantism had so alarmed Luther himself, as to suggest great care and moderation in framing authoritative statements of doctrine. The original Confession contains xxi. Articles of Faith, and vii. of Protest against Abuses. Of the former Articles it may be noted ( a) that( as is the case in all Lutheran documents) they lay great stress on the reality and efficacy of Sacramental grace, while they insist strongly on the need of spiritual reception; and, in relation to the Holy Communion, declare expressly that" the Body and Blood of Christ are really present;( b) that they define the Church much as in our Articles, assert the authority of the Church to ordain rites and ceremonies, and claim for it " the preaching of the Word, the Power of the Keys, and the Administration of the Sacraments;"( c) that, while they truly set with great fulness and emphasis the doctrine of Justification by Faith, and the absolute need of God's prevenient grace, they abstain from all declarations on Predestination and Election; ( d) that they maintain that nothing in the Lutheran system is alien from Holy Scripture and the primitive Church. The Abuses protested against are mainly the refusal of the Cup to the Laity, Compulsory Celibacy of the Clergy, Monastic Vows, Propitiatory Sacrifice of the Mass, Compulsory Confession, and Papal Supremacy. It will be seen at a glance that in general the Confession adopted much the same basis which was afterwards taken up in England; and indicated a desire, frustrated by unfortunate circumstances, to take the same line of Reformation, as distinct from Revolution. This Confession was one of many. Not only did every Reformed body put out its own Confession, but even those who retained their obedience to Rome were obliged to define their position, as by the promulgation of the decrees of the Council of Trent, and the acceptance of the Creed of Pope Pius IV. 280 a THE POSITION OF THE CHURCH OF ENGLAND.- The Church of For at the very England perhaps especially felt this necessity. moment of the repudiation of the Papal Supremacy, it was expressly declared upon her behalf( in 1533) that there was no intention to decline or vary from the congregation of Christ's Church in things concerning the very Articles of the Catholic faith, or in any other things declared by Holy Scripture and the Word of God necessary to Salvation." It was thought necessary that this declaration- so remarkably exemplified subsequently in the whole composition of the Prayer Book, and the adoption, under limits, of the old Ecclesiastical Law- should be expressed formally from time to time in certain" Articles of Religion," not designed to be an exhaustive statement of the Christian Faith, but confined mainly to the points of faith and discipline then brought into controversy. These Articles seem to assert the position of the Church of England, in relation primarily to the Church of Rome, but secondarily to the movements of the foreign Reformations, and also to the spirit of revolutionary speculation and action, naturally aroused, in England as elsewhere, at a time of great religious change. THE TEN ARTICLES.- The first series of such Articles, called the " Ten Articles," was put forth in 1536, the year of the final rupture with Rome. They were prepared by a Committee of Divines, acting under direction of Henry VIII. and his Vicar- General, Thomas Cromwell; and having subsequently passed both Houses of Convocation, were issued as" Articles to stablish Christian quietness." They dealt with" the principal Articles of Christian faith;" with the" Sacraments of Baptism, Penance, and the Altar;" with Justification; with the veneration of Images and Saints; with the Rites and Ceremonies of the Church, and with Purgatory. Their whole character was transitional, as is strikingly seen in their adoption not of Two or of Seven, but of Three Sacraments; and their general tendency was Conservative in doctrine, with reform of abuses in practice. Little influence, if any, of foreign Confessions is to be traced in them. No general subscription to them was required; but they were signed by Cromwell, by the Archbishops and many of the Bishops, and put forth with all the influence of the Royal authority. THE THIRTEEN ARTICLES.- After this ensued a struggle between two parties in the Church- the party of further innovation, headed by Cromwell and Cranmer, and the party, represented by Gardiner, who would have refused further religious change, though still firm for independence of Rome. The former party was inclined to ally itself with the foreign Reformers of the Lutheran School, who were now, in the face of the Zwinglian and Calvinistic movements, inclining more than ever to Conservatism in things religious, and even proposing a federation on the basis of Episcopal Government, in which the Church of England should take the lead. The result of these negotiations is seen in the Thirteen Articles, drawn up about 1539 in conference between Lutheran and Anglican divines at Lambeth, and contained in a document found among Cranmer's papers. These Articles are written in Latin, evidently following the Augsburg Confession, but with characteristic variations; as, for example( a), defining Justification as including" renovation of heart," and necessarily carrying with it regeneration of life; ( b) strongly asserting the Independence of National Churches, and enforcing the rights of the Civil Authority; and( c) on Penitence, containing a long Dissertation, dwelling on the need and benefit of Confession and Absolution, but with no mention of They dealt with the doctrine of any" Sacrament of Penance.' the Holy Trinity and the twofold Nature of Christ; with Original Sin and Justification; with the Church; with the use of the Sacraments; with the doctrine of Baptism and the Eucharist, and with "" 280 b Penitence; with the Ministry and Rites of the Church and the Civil Authority; and with the Resurrection and the Last Judgment. Their tenour is diffuse and explanatory. For they were evidently designed to be rather the basis of a Concordat with the Lutherans, than a body of Articles to be formally adopted. In fact, they never had any legal force at all; and their chief interest lies in this, that they were probably the channel through which the Augsburg Confession subsequently affected our English Articles. THE SIX ARTICLES.- The reaction, which followed in favour of the other party, is marked in the well known Six Articles of 1539, brought forward in Parliament by the Duke of Norfolk, carried against the stout resistance of Cranmer and his friends, and accepted by Convocation. These Articles, to which submission was enforced by the severest penalties, had little to do with definition of abstract doctrine. The first maintained the doctrine of Transubstantiation with its consequences; the others enforced certain important points of the Medieval Church system, viz., Communion in One kind, Vows of Chastity, the use of Private Masses, the Celibacy of the Clergy, and the obligation of Auricular Confession. The publication of these Articles, in fact, simply indicated the temporary victory of the party of reaction; it is doubtful how far the cruel penalties provided by Statute against all infringement of them were put in force; but their effect was to stop further progress in doctrinal and ecclesiastical change during the closing years of Henry VIII. THE FORTY- TWO ARTICLES.- The accession of Edward vI. introduced a complete reversal of this policy, giving to the reforming party an ascendency, which they used vigorously and even vehemently. The publication of the Prayer Book was the first- fruits of this ascendency. The principles which it embodies are clearly expressed in the original Preface; and, as it had to be accepted and used by all, laity as well as clergy, under the Act of Uniformity, it might have been thought sufficient in itself to define the doctrinal and ecclesiastical position of the Church of England. But in 1552 it was decided to add to the publication of the Revised Prayer Book, and the proposed reconstitution of the Ecclesiastical Law, the promulgation of a more complete and definite body of Articles. The result was the Forty- two Articles," agreed upon by Bishops and other learned men in Synod of London, 1552, for avoiding of controversy and establishment of godly concord on certain matters of religion.' From this heading it seems doubtful whether these Articles were submitted to the Convocations properly so called. Cranmer had the chief hand in framing them, acting under an order of the Council in 1551; probably he submitted them to the" Bishops and other learned men" for consideration and revision; afterwards they passed again through his hands, and were forwarded by him to the Council, with a view to the enforcement by royal authority of subscription to them by the clergy; finally they were published by the " King's Majesty's commandment" in June 1553, with the order that all beneficed clergy should sign them on pain of deprivation. But the death of Edward VI. in July 1553 put a stop to the whole proceeding; and the Articles remained in abeyance through the whole time of the reaction under Queen Mary. These Forty- two Articles are, as will be seen hereafter, the basis of our present Articles. Although the heading shows that they were only intended to deal with" certain matters of Religion," in view of the controversies of the time, and although the consideration of their substance confirms this statement, yet they were far the fullest and most precise declaration yet put forth by the Church of England. They show very clearly the influence( perhaps through the abortive Thirteen Articles) of the Augsburg Confession; but they contain much independent matter, and even where they 280 c follow the Confession, introduce material changes in its substance. In one point especially they go beyond it. At the time when they were drawn up the influence of Calvinism was just beginning to be felt in England, although it had as yet no great ascendency; and it is obvious that this had made it necessary to pronounce upon the questions of Predestination and Election, on which the Calvinistic system turns. On the whole they clearly defined the position of the Church as Catholic, in respect of the preservation of the doctrine of the Creeds and the main features of Church organization; and at the same time, what is usually called" Protestant," accepting the Reformation principle of adhesion to Holy Scripture as the basis of faith, asserting freedom and independence against Rome, claiming right to reject doctrinal corruptions and practical abuses contrary to Scripture and primitive Church practice, and dealing in complete independence with the doctrines of Justification and Election, which formed the leading principles of the Lutheran and Calvinistic Reformations. THE ELEVEN ARTICLES.- On the accession of Elizabeth, pending the revision of these Articles, a short preliminary series of Eleven Articles was issued in 1559 by Royal and Episcopal authority. These were of a simple and practical type, accepting Holy Scripture as the basis of faith and the Creeds as its interpretation, asserting the authority of the Church and the Royal Supremacy, maintaining the Prayer Book, rejecting Private Masses, the Veneration of Images and Relics, and restoring the Cup to the Laity. THE THIRTY- NINE ARTICLES.- Meanwhile the revision of the Forty- two Articles was carried on, mainly under the direction of Archbishop Parker, who, like the Queen herself, was bent on preserving as far as possible the old basis, as against the more revolutionary ideas of the growing Calvinistic party. The Confession of Wurtemburg( 1552), a revised and enlarged edition of the Confession of Augsburg, was clearly studied by the revisers. The revised Articles were submitted to Convocation, and passed with alterations It was intended that they reducing them to Thirty- nine in 1563. should be promulgated only by Royal authority. But Parliament claimed a right to discuss them, which was ultimately_conceded, and finally subscription to them was enforced by Act of Parliament in 1571. They were put out both in Latin and in English. It is doubtful whether the Latin or English version is to be considered as original; but it appears that the two are substantially of co- ordinate authority, and may be used with great advantage to elucidate and interpret each other. Of the alterations made in the Forty- two Articles, which are numerous, the chief are the following:( a) Some Articles were added or enlarged, evidently for the sake of completeness. Thus Art. ii., On the Son of God, was enlarged; Art. v., On the Holy Ghost, was inserted; in Art. vi. were added a list of Canonical Books, and a definition of the position of the Apocrypha; Art. xii., On Good Works, was inserted. Art. xxix. and xxx., on the Holy Communion, were also added. These alterations all show the desire of a fuller and more definite settlement of doctrine. ( 6) On the other hand some Articles were omitted, either as now obsolete, or from a desire to refrain from pronouncing authoritative opinion on the subjects dealt with. Such were the old Article x. on the limits of the action of Grace; the old Article xvi. on" Blasphemy against the Holy Ghost;" and the last Four Articles( the old xxxix., xl., xli., xlii.) condemning the belief that the Resurrection is past( being only a spiritual Resurrection), and that the souls of the departed die with the body or sleep idly," the fable of " be they Heretics called Millenarii," and the opinion that all men, never so ungodly," shall be saved at the last. 280 d ( c) On two points there is some historical doubt. In Art. xx. the celebrated clause," The Church hath power to decree rites and ceremonies and authority in controversies of faith," was certainly not in Parker's original draft, nor was it inserted in Convocation. In all probability it was inserted by the Council at the instance of the Queen, and afterwards accepted by Convocation and Parliament. Art. xxix., on the other hand, which was in the original, was omitted in the Authorized Latin Edition published in 1563 by Royal Command, but restored in 1571. In this case also probably the change was made at the instance of the Queen; but here the Royal interference was not accepted. The Articles thus completed were put forth as" agreed upon by the Archbishops and Bishops of both Provinces and the whole Clergy, in the Convocation holden in London in the year 1562, for the avoiding of Diversities of opinion and for the establishing consent touching true Religion.' The title shows the claim for them of a greater comprehensiveness and completeness than was advanced in 1552; but at the same time declares the object to be, as before, the settlement of controversy and union of all on a general basis of agreement. Subscription to them was required from all clergy, and all persons taking degrees at the Universities. Even in 1688 the Toleration Act required from all Dissenting Ministers subscription to all, except xxxiv., XXXV., Xxxvi., and parts of xx. and xxvii. The first of these obligations alone remains at the present moment. THE LAMBETH ARTICLES.- The Articles thus drawn up in 1562 have remained unchanged till the present time. The history, however, would be incomplete without a brief reference to the attempt to supplement them in 1595 by the addition of the well- known " Lambeth Articles." This attempt marks the temporary dominance of the Calvinistic Theology, under the influence of the great Puritan party, in the reign of Elizabeth. It arose, indeed, out of a Sermon at Cambridge, which was denounced as heretical, because it ventured to question some of the primary points of the Calvinistic system. There the Articles were drawn up by the theological Professors, and accepted with some modifications by Archbishop Whitgift and certain other Bishops and Divines with whom he took counsel. They expressed in the most uncompromising and terrible for in the main points of the Calvinistic theology; declaring, for example, that( a)" God from all eternity has predestinated some to life; some He hath reprobated to death." ( b)" The moving cause of Predestination to life is not prevision of faith, or perseverance, or good works, or of anything which may be in the persons predestinated, but only the will of the good pleasure of God." ( c)" A true justifying faith and the Spirit of God sanctifying is not extinguished, doth not fall away, doth not vanish, in the elect, either finally or totally." ( d)" Saving grace is not given to all men, by which they may be saved if they will." Happily, however, these Articles were strongly reprobated by the Queen and her advisers, and therefore failed to become in any sense authoritative; and a subsequent petition by the Puritan party at the Hampton Court Conference for their adoption was formally refused. But both the attempt to introduce them and its failure are significant. The attempt shows a conviction on the part of the Calvinistic party that the distinctive tenets of Calvinism 280 e are not embodied in the Articles; and that this conviction is well founded will be seen by contrasting the Lambeth Articles with The failure shows Art. xv., xvi., xvii. of our Thirty- nine Articles. that, when formally submitted, these tenets were refused deliberately, and that they therefore form no part of the theology of the Church of England. SECTION II.- THE SUBSTANCE OF THE ARTICLES. THE DECLARATION.- The Declaration prefixed to the Articles of the vehement denunciawas drawn up by Laud in 1628, in vie tions of Arminianism which had been uttered in Parliament and elsewhere, with constant appeals to the true sense of the Articles. It is put forth simply by Royal Authority," with the advice of so many of the Bishops as might conveniently be called together." Accordingly it lays great stress on the Prerogative of the King as " Defender of the Faith and Supreme Governor of the Church;" promises that for all questions of Ecclesiastical Regulation, the Convocation shall have licence to deliberate and, with the Royal Assent, to act; dwells with satisfaction on the general acceptance of the Articles by all Schools of opinion; forbids wresting them from their" literal and grammatical sense" for" curious and unhappy" discussions, and threatens penalty in case of disobedience to this prohibition. The advice is wise and sensible enough; but it must have been marred by the imperious tone in which it is conveyed. The Articles themselves may be divided into the following groups:( A) THE ARTICLES OF THE CATHOLIC FAITH. In these Articles( i.-v.) the Church of England simply accepts, with some exposition, the great Articles of Christian faith, as held in all ages by the Catholic Church, and embodied in the Ancient Creeds. Thus, Art. i., Of Faith in the Holy Trinity, in its former clause asserts the Unity of the Godhead; in its latter clause the Doctrine of the Holy Trinity. Art. ii., iii., iv., Of the Son of God, declare the doctrine of the Son of God, His Eternal Godhead, His Incarnation, Atonement, Descent into Hades, Resurrection, Ascension, and future Coming to Judgment. Here the Articles simply traverse the ground covered by the second paragraph of the Apostles' and Nicene Creeds, and that portion of the Athanasian Creed which treats of the union of the two Natures in Our Lord Jesus Christ; except that Art. ii. dwells more fully on the doctrine of the Atonement, which is but slightly touched upon in the Ancient Creeds. 280 f Art. v., Of the Holy Ghost, similarly declares the doctrine of the Holy Ghost in language like that of the Nicene and Athanasian Creeds. These Articles, except in form of expression, belong not to the Church of England, but to the whole Church of Christ. They express the resolution already quoted," not to decline or vary from the congregation of Christ's Church in things concerning the very Articles of the Catholic faith." "" ( B) THE ARTICLES OF THE RULES OF FAITH. In these( Art. vi.- viii.) the Church of England adopts the great principle which characterized the Reformation in all its forms, and which stands in direct antagonism to the decree of the Council of Trent on this subject. This principle is enunciated in Art. vi., Of the Sufficiency of Holy Scripture. It declares that" Holy Scripture contains all things necessary to salvation," and so repudiates the co- ordination of and Ecclesiastical Scripture Tradition laid down in the Tri dentine Decree. The remainder of Art. vi. adopts the true Hebrew Canon of the Old Testament, as against the corrupted Canon of the Roman Church, and fixes the right position of the" Apocryphal" or" Ecclesiastical" books. Art. vii., Of the Old Testament, is subsidiary Art. vi., simply declaring the unity of the Old Testament and the New, and the permanent obligation of the Moral Law. Art. viii., Of the Three Creeds, accepts the three Creeds as true interpretations of Scripture( in which the Church Catholic has exercised the" authority in controversies of faith maintained in Art. xx.). In these Articles the Church enunciates the great principle of the English Reformation, claiming the right to reject all accretions of un- Scriptural doctrine, as also all Ecclesiastical traditions contrary to Scripture. At the same time it is clear that she appeals to the Bible as God actually gave it- that is, with interpretation from both the faith and the practice of the Christian Church. ( C) ARTICLES OF PERSONAL RELIGION. In this long group( Art. ix.xviii.) the Church of England goes on to deal with the application of the" objective" or absolute Articles of the Faith, as enunciated in Holy Scripture, to " subjective religion," that is, to the salvation of the individual soul. This class of subjects had naturally come into striking prominence in the controversies of the Reformation, which in all its phases brought out the personal freedom and responsibility of every Christian, as claiming their place under the authority of the Gospel and of the Church. In the Continental Reformations perhaps this had been the case even more strikingly than in England, and accordingly in dealing with these matters the Church defines her own position in relation, first, to the Lutheran, and next to the Calvinistic, system. 280 g This group has two subdivisions:( a) Art. ix.- xiv. have to do with the great question of JusTIFICATION, which had been the inspiring principle of the whole Lutheran movement. Then Art. ix., On Original Sin ( or rather inborn sinfulness), declares the existence of corruption in human nature, not wholly extirpated, even in the regenerate; and Art. x., On Free Will, is a statement of the limitation of freedom in humanity thus corrupted, and the incapacity of man to turn to God and do good works without the grace of God in Christ. These both lead up to Art. xi., On the Justification of Man. This enunciates that which is commonly called" Justification by Faith," but which is more correctly laid down as' Justification for the merit of Our Lord and Saviour Jesus Christ through faith, and not for our own works or deservings;" and so, while allowing the co- operation of man, places the first source of salvation in the free Mercy of God through the mediation of Our Lord Jesus Christ. 66 From this Art. xii., xiii., xiv. go on to deal with the true position of work- that is, conscious exercise of will- in the Christian Life. Art. xii., On Good Works, describes this positively by declaring good works to be the necessary fruits of a living faith, and, as such, pleasing and acceptable to God in Christ. Art. xiii., xiv., On Works before Justification and Works of Supererogation, describe it negatively by repudiating the independent value and merit of works done before the grace of Christ and the Inspiration of His Spirit, and the strange figment of" Works of Supererogation," over and above duty to God, which could only have arisen out of a dry narrow legalism of idea. In this group of Articles the Church, while taking a line of independence towards the Lutheran theology, yet( as a comparison with the Lutheran Confessions shews) expresses& distinct sympathy with it, as it had finally come forth, tempered in themselves the grace of God, by the lessons of experience, and guarded from fatalistic and Antinomian extravagance. The whole treatment strikes the keynote of true personal Christianity, by ascribing the source of all salvation to the Love of God in Christ, and yet, by the very requirement of faith, implying the co- operation of man, and making this still clearer by recognising the true function of works. and" dangerous to curious and carnal persons." Lastly, it asserts the generality of God's promises, and declines to speculate on any Will of God except that which is revealed to us. ( b) Art. xv.- xviii. deal with the chief subjects which had been forced on Christian thought by the resolute logical dogmatism of Calvin. Art. xv., Of Christ alone without Sin, and Art. xvi., Of Sin after Baptism, repudiate in the clearest terms the idea, derived from a consideration of the Omnipotence of God's grace, of " indefectibility of grace or " of faith;" which leads to the two opposite conclusions- a belief in the attainment by the elect of a state from which they cannot fall, and a despairing hopelessness in those who fall from grace( as sinning against the Holy Ghost), and who, by so falling, are held to show that they were never really elect. These lead on to Art. xvii., On Predestination and Election, which grapples directly with the primary question. To this there is nothing to correspond either in the Augsburg or Wurtemburg Confessions. What were the tenets of the Calvinistic School thereon may be seen in the Lambeth Articles. Now on this subject it is to be noted that, in the description of the doctrine, the Article, avoiding the technical language of the Schools, follows accurately the words of Holy Scripture, and therefore speaks of Predestination to life, and not to death, and closely connects this with God's call consciously received and man's co- operation, without attempting to solve the insoluble mystery of the reconcilement of God's Sovereignty and man's freedom. Next it disclaims the doctrine as the keystone of teaching and system, declaring it fit only for the meditation of those who feel 280 h Art. xviii., Of obtaining Eternal Salvation only by the Name of Christ, may be considered a corollary to this; refusing to hold the sufficiency of" Natural Religion," and declaring that such call and election to life is made only in the Name of the Lord Jesus Christ. It will be clear to all who know what the positions of Calvinism on these mysterious subjects really are, that in these Articles the Church of England absolutely declines adhesion to them, so far as they go beyond of the express declarations Holy Scripture, in their desire of an impossible logical comprehensiveness. That this declaration was unsatisfactory to the Calvinistic party( as might indeed have been reasonably exof the pected) the history Lambeth Articles shows unmistakeably. It may be remarked of the whole of this group that it bears more plainly than any other the impress of the theology of the age. It has now ceased to be of the same theological and polemical importance. But in relation to spiritual self- knowledge and dealing with individual souls, the truths referred to must be as important as ever. ( D) ARTICLES ON THE CHURCH AND THE SACRAMENTS. These Articles( Art. xix.xxxvi.) go on to dwell, not on personal, but on what may be called" Corporate Christianity"-setting forth the nature, of authority, and discipline the Church, and the true doctrine of the Sacraments, which are ministered by the Church to the individual. The Reformation in England turned in great measure on Sacramental doctrine, especially as exemplified in the Second Great Sacrament; and moreover, since almost all acts done in it were done collectively, it naturally drew special attention to the true corporate constitution of the Church, and of the various Branches of it. This group of Articles, therefore, though having evident reference to Foreign Confessions, bears a strong Anglican impress, and is illustrated at every point both by the language of the Prayer Book and by the history of the time. In it also, from the nature of the case, are found the strongest protests against the usurpations of Rome. ( a) In this group we have, first, Articles dealing with the fundamental nature, authority, and Ministry of the Church. Thus Art. xix., Of the Church, defines the Church by its tokens -profession of faith in Christ, preaching of God's Word, and right ministry of the Sacraments; Art. xx., Of the Authority of the Church, lays down the reality and the limitation of that authority, both to decree Rites and Ceremonies, and to intervene in controversies of faith; and Art. xxi., Of General Councils, applies these principles to the General Councils freely chosen, to which the Church of England always appealed as the highest and fullest expression of Church authority. Each of these positive statements carries with it a negative protest against Rome; in Art. xix. against the claim of Infallibility, in Art. xx. against her addition of Tradition to the Scriptural basis, and in Art. xxi. against the Pope's claim to summon and preside over General Councils. From these we pass naturally to Art.xxiii., Of Ministering in the Congregation, asserting the need of a regular Order of Ministers in the Church, ordained by authority; and to Art. xxiv., of Speaking in the Congregation in such a tongue as the People understandeth, claiming for all members of the Church the right of Worship in their own tongue. Art. xxii., Of Purgatory,& c., which is one of simple protest 280 i against the dogma of Purgatory, the abuse of Indulgences, the Veneration of Images and Relics, and the Invocation of Saints, seems to break the natural order, and is probably inserted here only because, in fact, the errors denounced were used as means of usurping excessive authority over individuals and of enforcing rites forbidden by the Word of God. In all these Articles, in dis, tinct accordance with the actual course of the Reformation in England, the Church, taking up its position on Scripture as interpreted by Church History and Tradition, eschews the easy path of sweeping generalities, and attempts the more difficult task of harmonizing unity with individuality and authority with freedom. ( b) The next section of this group contains the doctrine of the Sacraments; first as generally considered, and next in separate relation to Baptism and Holy Communion. In accordance with the critical importance in the history of the Reformation of the controversies on the latter of the two great Sacraments, it devotes but one Article to Baptism, and no less than four to the Holy Communion; and it is moreover evident that, even in the general treatment, there is more particular reference to the latter. Thus Art. xxv., Of the Sacraments, first defines Sacraments, in language suggested by the Augsburg Confession, but so modified as to express even more strongly their reality as supreme means of grace ordained by Christ Himself; next, limits the application of this name to" Baptism and the Supper of the Lord," refusing to class with them" the five commonly called Sacraments," of which the Church treats each on its own merits; and lastly( in evident reference to the Second Sacrament), declares that they were ordained" not to be gazed upon or carried about, but received." To this is added Art. xxvi., On the Unworthiness of Ministers, can which denies that this interfere with the blessing to be derived from Christ's own ordinance faithfully used. Next, Art. xxvii., Of Baptism, applies the principles of the preceding Article, strongly emphasizes the regenerating grace of Baptism, and defends Infant Baptism as" agreeable with the institution of Christ," that is, as arising naturally out of the very idea of Baptism. Lastly, four Articles are devoted to the Holy Communion. Art. xxviii., Of the Lord's Supper, emphatically disclaims the two opposite errors, which had diverged from the primitive truth -Zwinglianism and Transubstantiation- and sets forth the true doctrine of the Holy Communion in the language of Holy Scripture itself; and then, asserting that in it the Body of Christ can only be received spiritually through faith, repeats the former protest against the Sacrament" being carried about, lifted up, or worshipped." From this Art. xxix., Of the wicked which eat not the Body of Christ, is a corollary, asserting in a strong negative form the necessity of faith for reception. Art. xxx., Of both kinds, maintains the right of the Laity to the Cup of the Lord; and Art. xxxi., of the One Oblation of Christ finished upon the Cross, disclaims the idea of a propitiatory Sacrifice in the Mass as" a blasphemous fable and dangerous deceit"-in terms the vehemence of which can only be understood by reference to the crucial importance of this point in the whole of the religious movement of the age. These Articles on the Sacraments, perhaps more than any other, illustrate the true nature of the Via Media of the Church of England; shewing that it is determined, not by balance between opposite extremes, but by refusing technical theories, and going back to the simple truth as declared in Holy Scripture, from which historically extreme errors have diverged on either hand. They also preserve very 280 k distinctly the true harmony between the and " objective". " subjective" elements of Salvation- the absolute reality of the grace of Christ in the Sacraments, and the impossibility of receiving it without spiritual preparation of faith. ( c) To this succeeds a miscellaneous series of Articles on various points of the constitution and discipline of the Church. Art. xxxii., Of the Marriage of Priests, repudiates the compulsory Celibacy, which is known not to have existed in the Primitive Church, but to have been imposed in after ages. Art. xxxiii., Of Excommunicate Persons, asserts strongly the rights of the Church to exercise Discipline, even to Excommunication, and the duty of all her members in this respect to support her authority. Art. xxxiv., Of the Traditions of the Church, has a twofold purpose. As against Roman despotism, it asserts the freedom of National Churches under certain restrictions to enact and abolish traditions and ceremonies; as against the excessive individualism of the Puritan party, it maintains the duty of individual obedience to such exercise of authority. Art. XXXV., Of the Homilies, directs the reading of the two books of Homilies, the one drawn up in 1552, the latter in 1559, with a view to avoidance of controversy and supply of sound vernacular and popular instruction. Art. xxxvi., Of Consecration of Bishops and Ministers, defends the Ordinal from attack on the Roman side as insufficient, on the Ultra- Protestant side as superstitious and ungodly; and decrees that all ordained according to it are rightly ordained. The whole of this group is of great historic interest, illustrating at every point the actual course of the English Reformation; and, as most of the religious questions of our own time bear especially on the Constitution and Authority of the Church, they assume a very prominent importance at the present moment. ( E) ARTICLES ON THE CIVIL POWER. These Articles deal with the relation, first of the Church, and then of the individual Christian, to the Civil Power. Art. xxxvii., Of the Civil Magistrate, is one peculiarly Anglican and of great importance. First, it asserts and limits the Royal Supremacy over the Church, which was at that time regarded as co- extensive with the State- all Englishmen, as they were born into the latter, being baptized into the former. It asserts the Supremacy as over all persons and over all causes, Ecclesiastical as well as Civilthe Sovereign being the representative of the whole Church and acting, of course, under Ecclesiastical law. It limits the Supremacy by denying it all power to confer or take away the Ministry of the Word and Sacraments, which derives its authority from Christ Himself. Next, it still further explains the true idea of the Royal Supremacy by repudiating all Supremacy of the Bishop of Rome over the Church of England. The latter part of Art. xxxvii. and the succeeding Articles deal with certain points of individual duty and privilege in the State, which had been called in question on religious grounds. Thus Art. war. xxxvii. asserts the right of the State over life, both to inflict capital punishment, and to command its subjects to serve in Art. xxxviii., Of Christian men's Goods, maintains the right of property, while at the same time it dwells on the moral duty of charity which attaches to it. Art. xxxix., Of a Christian man's Oath, distinguishes between the vain swearing which is forbidden in the Gospel, and the solemn use of an Oath before God. These last Articles are evidently subsidiary, and of inferior importance to the rest. CONCLUSION.- The study of the Articles will go far to show how it is, that, although drawn up only for the immediate needs of the 16th century, and probably under the expectation of future Revision, they have, as a matter of fact, remained unchanged as a standard of doctrine down to the present time. Even as looked at in themselves, and still more as viewed in relation to the Theology of the time, they show themselves extraordinarily fit to serve the purpose for which they were designed. 2801 They are comprehensive, because( in the true sense of the word) they are" moderate"-that is, they refrain from pronouncing on points, on which it is impossible or unnecessary to pronounce. They are thus moderate, because they almost invariably eschew technical theological systems, and go back to the simple language of Holy Scripture. It would be unreasonable to suppose that they could not be amended, in the light of the experience and advance of knowledge gained in the last three hundred years. But substantially they embody the true fundamental principles of Christian faith and Ecclesiastical constitution, which still meet our needs. They are enforced by authority on the clergy alone, not as an absolutely perfect and exhaustive statement, but as containing substantial Scriptural truth, and as a standard which they agree not to contradict in their public teaching. For the laity they have no coercive force, nor do they constitute conditions of Lay Communion. But they have necessarily a didactic value, as expository of Anglican doctrine on many important points. It is unfortunately obvious, from language popularly used about them, that they are very imperfectly known and understood; and it is certain that they would reward far more attentive study. ARTICLES AGREED UPON BY THE ARCHBISHOPS AND BISHOPS OF BOTH PROVINCES, AND THE WHOLE CLERGY, In the Convocation holden at London in the Year 1562, for the avoiding of Diversities of Opinions, and for the establishing of Consent touching true Religion: Reprinted by His Majesty's Commandment, with His Royal Declaration prefixed thereunto. HIS MAJESTY'S DECLARATION. BEING by God's Ordinance, according to Our just Title, Defender of the Faith, and Supreme Governour of the Church, within these Our Dominions, We hold it most agreeable to this Our Kingly Office, and Our own religious Zeal, to conserve and maintain the Church committed to Our Charge, in Unity of true Religion, and in the Bond of Peace; and not to suffer unnecessary Disputations, Altercations, or Questions to be raised, which may nourish Faction both in the Church and Commonwealth. We have therefore, upon mature Deliberation, and with the Advice of so many of Our Bishops as might conveniently be called together, thought fit to make this Declaration following: That the Articles of the Church of England( which have been allowed and authorized heretofore, and which Our Clergy generally have subscribed unto) do contain the true Doctrine of the Church of England agreeable to God's Word: which We do therefore ratify and confirm, requiring all Our loving Subjects to continue in the uniform Profession thereof, and prohibiting the least difference from the said Articles; which to that End We command to be new printed, and this Our Declaration to be published therewith. That We are Supreme Governour of the Church of England: And that if any Difference arise about the external Policy, concerning the Injunctions, Canons, and other Constitutions whatsoever thereto belonging, the Clergy in their Convocation is to order and settle them, having first obtained leave under Our Broad Seal so to do: and We approving their said Ordinances and Constitutions; providing that none be made contrary to the Laws and Customs of the Land. That out of Our Princely Care that the Churchmen may do the Work which is proper unto them, the Bishops and Clergy, from time to time in Convocation, upon their humble Desire, shall have Licence under Our Broad Seal to deliberate of, and to do all such Things, as, being made plain by them, and assented unto by Us, shall concern the settled Continuance of the Doctrine and Discipline of the Church of England now established; from which We will not endure any varying or departing in the least Degree. That for the present, though some differences have been ill raised, yet We take comfort in this, that all Clergymen within Our Realm have always most willingly subscribed to the Articles established; which is an argument to Us, that they all agree in the true, usual, literal meaning of the said Articles; and that even in those curious points, in which the present differences lie, men of all sorts take the Articles of the Church of England to be for them; which is an argument again, that none of them intend any desertion of the Articles established. That therefore in these both curious and unhappy differences, which have for so many hundred years, in different times and places, exercised the Church of Christ, We will, that all further curious search be laid aside, and these Disputes shut up in God's promises, as they be generally set forth to us in the holy Scriptures, and the general meaning of the Articles of the Church of England according to them. And that no man hereafter shall either print, or preach, to draw the Article aside any way, but shall submit to it in the plain and full meaning thereof: and shall not put his own sense or comment to be the meaning of the Article, but shall take it in the literal and grammatical sense. That if any publick Reader in either of Our Universities, or any Head or Master of a College, or any other person respectively in either of them, shall affix any new sense to any Article, or shall publickly read, determine, or hold any publick Disputation, or suffer any such to be held either way, in either the Universities or Colleges respectively; or if any Divine in the Universities shall preach or print any thing either way, other than is already established in Convocation with Our Royal Assent; he, or they the Offenders, shall be liable to Our displeasure, and the Church's censure in Our Commission Ecclesiastical, as well as any other: And We will see there shall be due Execution upon them. 281 ARTICLES OF RELIGION. I. Of Faith in the Holy Trinity. THERE is but one living and true God, everlasting, without body, parts, or passions; of infinite power, wisdom, and goodness; the Maker, and Preserver of all things both visible and invisible. And in unity of this Godhead there be three Persons, of one substance, power, and eternity; the Father, the Son, and the Holy Ghost. II. Of the Word or Son of God, which was made very Man. THE THE Son, which is the Word of the Father, begotten from everlasting of the Father, the very and eternal God, and of one substance with the Father, took Man's nature in the womb of the blessed Virgin, of her substance: so that two whole and perfect Natures, that is to say, the Godhead and Manhood, were joined together in one Person, never to be divided, whereof is one Christ, very God, and very Man; who truly suffered, was crucified, dead and buried, to reconcile his Father to us, and to be a sacrifice, not only for original guilt, but also for all actual sins of men. III. Of the going down of Christ into Hell. IV. Of the Resurrection of Christ. CHRIST did truly rise again from death, and took again his body, with flesh, bones, and all things appertaining to the perfection of Man's nature; wherewith he ascended into Heaven, and there sitteth, until he return to judge all Men at the last day. V. Of the Holy Ghost. THE HE Holy Ghost, proceeding from the Father and the Son, is of one substance, majesty, and glory, with the Father and the Son, very and eternal God. Ecclesiastes, or Preacher, Cantica, or Songs of Solomon, Four Prophets the greater, Twelve Prophets the less. the other A so also is it to be believed, that he saith) the Church doth read for example I went down into Hell. of life and instruction of manners; but yet doth it not apply them to establish any doctrine; such are these following: The Third Book of Esdras, The Fourth Book of Esdras, The Book of Tobias, The Book of Judith, VI. Of the Sufficiency of the Holy Scriptures for salvation. HOLY Scripture containeth all things necessary to salvation: so that whatsoever is not read therein, nor may be proved thereby, is not to be required of any man, that it should be believed as an article of the Faith, or be thought Of the Names and Number of the Canonical Books. requisite or necessary to salvation. In name of the holy we do understand those Canonical Books of the Old and New Testament, of whose authority was never any doubt in the Church. GENESIS, Exodus, Leviticus, Numbers, Deuteronomy, Joshua, Judges, Ruth, The First Book of Samuel, The Second Book of Samuel, The First Book of Kings, The Second Book of Kings, The First Book of Chronicles, The Second Book of Chronicles, The First Book of Esdras, The Second Book of Esdras, The Book of Esther, The Book of Job, The Psalms, The Proverbs, The rest of the Book of Esther, The Book of Wisdom, Jesus the Son of Sirach, Baruch the Prophet, The Song of the Three Children, The Story of Susanna, Of Bel and the Dragon, The Prayer of Manasses, The First Book of Maccabees, The Second Book of Maccabees. All the Books of the New Testament, receive, and account them Canonical. as they are commonly received, we do VII. Of the Old Testament. THE Old Testament is not contrary to the New: for both in and New Testament everlasting life is offered to Mankind by Christ, who is the only Mediator between God and Man, being both God and Man. Where282 ARTICLES OF RELIGION. fore they are not to be heard, which feign that the old Fathers did look only for transitory promises. Although the Law given from God by Moses, as touching Ceremonies and Rites, do not bind Christian men, nor the Civil precepts thereof ought of necessity to be received in any commonwealth; yet notwithstanding, no Christian man whatsoever is free from the obedience of the Commandments which are called Moral. VIII. Of the Three Creeds. THE THE Three Creeds, Nicene Creed, Athanasius's Creed, and that which is commonly called the Apostles' Creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy Scripture. IX. Of Original or Birth- sin. ORIGINAL Sin standeth not in the following of Adam,( as the Pelagians do vainly talk;) but it is the fault and corruption of the Nature of every man, that naturally is ingendered of the offspring of Adam; whereby man is very far gone from original righteousness, and is of his own nature inclined to vil, so that the flesh lusteth always contrary to the spirit; and therefore in every person born into this world, it deserveth God's wrath and damnation. And this infection of nature doth remain, yea in them that are regenerated; whereby the lust of the flesh, called in the Greek, phronema sarkos, which some do expound the wisdom, some sensuality, some the affection, some the desire, of the flesh, is not subject to the Law of God. And although there is no condemnation for them that believe and are baptized, yet the Apostle doth confess, that concupiscence and lust hath of itself the nature of sin. X. Of Free- will. THE condition of Man after the fall of Adam is such, that he cannot turn and prepare himself, by his own natural strength and good works, to faith, and calling upon God: Wherefore we have no power to do good works pleasant and acceptable to God, without the grace of God by Christ preventing us, that we may have a good will, and working with us, when we have that good will. XII. Of Good Works. the fruits of Faith, and follow after ALBEIT that Good Works, which are Justification, cannot put away our sins, and endure the severity of God's Judgment; yet are they pleasing and acceptable to God in Christ, and do spring out necessarily of a true and lively Faith; insomuch that by them a lively Faith may be as evidently known as a tree discerned by the fruit. Wo XIII. Of Works before Justification. WORKS done before the grace of Christ, and the Inspiration of his Spirit, are not pleasant to God, forasmuch as they spring not of faith in Jesus Christ, neither do they make men meet to receive grace, or( as the Schoolauthors say) deserve grace of congruity: yea rather, for that they are not done as God hath willed and commanded them to be done, we doubt not but they have the nature of sin. XIV. Of Works of Supererogation. VOLUNTARY Works besides, over and above, God's Commandments, which they call Works of Supererogation, cannot be taught without arrogancy and impiety: for by them men do declare, that they do not only render unto God as much as they are bound to do, but that they do more for his sake, than of bounden duty is required: whereas Christ saith plainly, When ye have done all that are commanded to you, say, We are unprofitable servants. XI. Of the Justification of Man. WE TE are accounted righteous before God, only for the merit of our Lord and Saviour Jesus Christ by Faith, and not for our own works or deservings: Wherefore, that we are justified by Faith only is a most wholesome Doctrine, and very full of comfort, as more largely is expressed in the Homily of Justification. XV. Of Christ alone without Sin. CHRIST in the truth of our nature was made like unto us in all things, sin only except, from which he was clearly void, both in his flesh, and in his spirit. He came to be the Lamb without spot, who, by sacrifice of himself once made, should take away the sins of the world, and sin, as Saint John saith, was not in him. But all we the rest, although baptized, and born again in Christ, yet offend in many things; and if we say we have no sin, we deceive ourselves, and the truth is not in us. XVI. Of Sin after Baptism. NOT every deadly sin willingly committed after Baptism is sin against the Holy Ghost, and unpardonable. Wherefore the grant of repentance is not to be denied to such as fall into sin after Baptism. After we have received the Holy Ghost, we may depart from grace given, and fall into sin, and by the grace of God we may arise again, and amend our lives. And therefore they are to be condemned, which say, they can no more sin as long as they live here, or deny the place of forgiveness to such as truly repent. 283 ARTICLES OF RELIGION. XVII. Of Predestination and Election. PREDESTINATION to Life is the everlasting purpose of God, whereby( before the foundations of the world were laid) he hath constantly decreed by his counsel secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of manto bring them by Christ to everlasting salvation, as vessels made to honour. Wherefore, they which be endued with so excellent a benefit of God be called according to God's purpose by his Spirit working in due season they through Grace obey the calling they be justified freely: they be made sons of God by adoption: they be made like the image of his onlybegotten Son Jesus Christ: they walk religiously in good works, and at length, by God's mercy, they attain to everlasting felicity. XVIII. Of obtaining eternal Salvation only by the Name of Christ. THEY also are to be had accursed that presume to say, That every man shall be saved by the Law or Sect which he professeth, so that he be diligent to frame his life according to that Law, and the light of Nature. For holy Scripture doth set out unto us only the Name of Jesus Christ, whereby men must be saved. As the Church of Jerusalem, Alexandria, and Antioch, have erred; so also the Church of Rome hath erred, not only in their living and manner of Ceremonies, but also in matters of Faith. As the godly consideration of Predestination, and our Election in Christ, is full of sweet, pleasant, and unspeak- GENERAL Councils may not be gaable comfort to godly persons, and such as feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things, as well because it doth greatly establish and confirm their faith of eternal Salvation to be enjoyed through Christ, as because it doth fervently kindle their love towards God: So, for curious and carnal persons, lacking the Spirit of Christ, to have continually before their eyes the sentence of God's Predestination, is a most dangerous downfall, whereby the Devil doth thrust them either into desperation, or into wretchlessness of most unclean living, no less perilous than desperation. thered together without the commandment and will of Princes. And when they be gathered together,( forasmuch as they be an assembly of men, whereof all be not governed with the Spirit and Word of God,) they may err, and sometimes have erred, even in things pertaining unto God. Wherefore things ordained by them as necessary to salvation have neither strength nor authority, unless it may be declared that they be taken out of holy Scripture. Furthermore, we must receive God's promises in such wise, as they be generally set forth to us in holy Scripture: and, in our doings, that Will of God is to be followed, which we have expressly declared unto us in the Word of God. XIX. Of the Church.. THE visible Church of Christ is a congregation of faithful men, in the which the pure Word of God is preached, and the Sacraments be duly ministered according to Christ's ordinance in all those things that of necessity are requisite to the same. XX. Of the Authority of the Church. THE Church hath power to decree or authority in Controversies of Faith: And yet it is not iawful for the Church to ordain any thing that is contrary to God's Word written, neither may it so expound one place of Scripture, that it be repugnant to another. Wherefore, although the Church be a witness and a keeper of holy Writ, yet, as it ought not to decree any thing against the same, so besides the same ought it not to enforce any thing to be believed for necessity of Salvation. XXI. Of the Authority of General Councils. XXII. Of Purgatory. THE Romish Doctrine concerning Purgatory, Pardons, Worshipping and Adoration, as well of Images as of Reliques, and also invocation of Saints, is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God. XXIII. Of Ministering in the Congregation. IT is not lawful for any man to take upon him the office of publick preaching, or ministering the Sacraments in the Congregation, before he be lawfully called, and sent to execute the same. And those we ought to judge lawfully called and sent, which be chosen and called to this work by men who have publick authority given unto them in the Congregation, to call and send Ministers into the Lord's vineyard. XXIV. Of speaking in the Congregation in such a Tongue as the people understandeth. IT is a thing plainly repugnant to the Word of God, and the custom of the Primitive Church, to have publick Prayer in the Church, or to minister the Sacraments in a tongue not understanded of the people. 284 ARTICLES OF RELIGION. XXV. Of the Sacraments. of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will towards us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our Fai in him. There are two Sacraments ordained of Christ our Lord in the Gospel, that is to say, Baptism, and the Supper of the Lord. Those five commonly called Sacraments, that is to say, Confirmation, Penance, Orders, Matrimony, and Extreme Unction, are not to be counted for Sacraments of the Gospel, being such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures; but yet have not like nature of Sacraments with Baptism, and the Lord's Supper, for that they have not any visible sign or ceremony ordained of God. The Sacraments were not ordained of Christ to be gazed upon, or to be carried about, but that we should duly use them. And in such only as worthily receive the same they have a wholesome effect or operation but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith. XXVI. Of the Unworthiness of the Ministers, which hinders not the effect of the Sacrament. in Church the evil be ever mingled with the good, and sometimes the evil have chief authority in the Ministration of the Word and Sacraments, yet forasmuch as they do not the same in their own name, but in Christ's, and do minister by his commission and authority, we may use their Ministry, both in hearing the God, and the Sacraments. Neither is the effect of Christ's ordinance taken away by their wickedness, nor the grace of God's gifts diminished from such as by faith and rightly do receive the Sacraments ministered unto them; which be effectual, because of Christ's institution and promise, although they be ministered by evil men. Nevertheless, it appertaineth to the be made of evil Ministers, and that they be accused by those that have knowledge of their offences; and finally being found guilty, by just judgment be deposed. XXVII. Of Baptism. BAPTISM is not only a sign of profession, and mark of difference, whereby Christian men are discerned from others that be not christened, but it is also a sign of Regeneration or new Birth, whereby, as by an instrument, they that receive Baptism rightly are grafted into the Church; the promises of forgiveness of sin, and of our adoption to be the sons of God by the Holy Ghost, are visibly signed and sealed; Faith is confirmed, and Grace increased by virtue of prayer unto God. The Baptism of young Children is in any wise to be retained in the Church, as most agreeable with the institution of Christ. XXVIII. Of the Lord's Supper. THE Supper of the Lord is not only a sign of the love that Christians ought to have among themselves one to another; but rather is a Sacrament of our Redemption by Christ's death: insomuch that to such as rightly, worthily, and with faith, receive the same, the Bread which we break is a partaking of the Body of Christ; and likewise the Cup of Blessing is a partaking of the Blood of Christ. Transubstantiation( or the change of the substance of Bread and Wine) in the Supper of the Lord, cannot be proved by holy Writ; but is repugnant to the plain words of Scripture, overthroweth the nature of a Sacrament, and hath given occasion to many superstitions. The Body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith. The Sacrament of the Lord's Supper was not by Christ's ordinance reserved, carried about, lifted up, or worshipped. XXIX. Of the Wicked which eat not the Body of Christ in the use of the Lord's Supper. THE Wicked, and such as be void of a lively they do carnally and visibly press with their teeth ( as Saint Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ: but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing. XXX. Of both kinds. THE Cup of the Lord is not to be to for both the parts of the Lord's Sacrament, by Christ's ordinance and commandment, ought to be ministered to all Christian men alike. XXXI. Of the one Oblation of Christ finished upon the Cross. THE offering of Christ once made is that perfect redemption, propitia285 ARTICLES OF RELIGION. tion, and satisfaction, for all the sins of the whole world, both original and actual; and there is none other satisfaction for sin, but that alone. Wherefore the sacrifices of Masses, in the which it was commonly said, that the Priest did offer Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables, and dangerous deceits. XXXII. Of the Marriage of Priests. BISHOPS, Priests, and Deacons, are not commanded by God's Law, either to vow the estate of single life, or to abstain from marriage: therefore it is lawful for them, as for all other Christian men, to marry at their own discretion, as they shall judge the same to serve better to godliness. XXXIII. Of excommunicate Persons, how they are to be avoided. THAT person which by open denunciation of the Church is rightly cut off from the unity of the Church, and excommunicated, ought to be taken of the whole multitude of the faithful, as an Heathen and Publican, until he be openly reconciled by penance, and received into the Church by a Judge that hath authority thereunto. XXXIV. Of the Traditions of the Church. IT is not necessary that Traditions and Ceremonies be in all places one, and utterly like; for at all times they have been divers, and may be changed according to the diversities of countries, times, and men's manners, so that nothing be ordained against God's Word. Whosoever through his private judgment, willingly and purposely, doth openly break the traditions and ceremonies of the Church, which be not repugnant to the Word of God, and be ordained and approved by common authority, ought to be rebuked openly, ( that others may fear to do the like,) as he that offendeth against the common order of the Church, and hurteth the authority of the Magistrate, and woundeth the consciences of the weak brethren. Every particular or national Church hath authority to ordain, change, and abolish, ceremonies or rites of the Church ordained only by man's authority, so that all things be done to edifying. XXXV. Of the Homilies. HE second Book of Homilies, the THE several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edward the Sixth; and therefore we judge them to be read in Churches by the Ministers, diligently and distinctly, that they may be understanded of the people. Of the Names of the Homilies. 1 OF F the right Use of the Church. 2 Against peril of Idolatry. 3 Of repairing and keeping clean of Churches. 4 Of good Works: first of Fasting. 5 Against Gluttony and Drunkenness. 6 Against Excess of Apparel. 7 Of Prayer. 8 Of the Place and Time of Prayer. 9 That Common Prayers and Sacraments ought to be ministered in a known tongue. 10 Of the reverend estimation of God's Word. 11 Of Alms- doing. 12 Of the Nativity of Christ. 13 Of the Passion of Christ. 14 Of the Resurrection of Christ. 15 Of the worthy receiving of the Sacrament of the Body and Blood of Christ. 16 Of the Gifts of the Holy Ghost. 17 For the Rogation- days. 18 Of the state of Matrimony. 19 Of Repentance. 20 Against Idleness. 21 Against Rebellion. XXXVI. Of Consecration of Bishops and Ministers. THE Book of Consecration of Archbishops and Bishops, and Ordering of Priests and Deacons, lately set forth in the time of Edward the Sixth, and confirmed at the same time by authority of Parliament, doth contain all things necessary to such Consecration and Ordering: neither hath it any thing, that of itself is superstitious and ungodly. And therefore whosoever are consecrated or ordered according to the Rites of that Book, since the second year of the forenamed King Edward unto this time, or hereafter shall be consecrated or ordered according to the same Rites; we decree all such to be rightly, orderly, and lawfully consecrated and ordered. XXXVII. Of the Civil Magistrates. THE Queen's Majesty hath the chief power in this Realm of England, and other her Dominions, unto whom the chief Government of all Estates of this Realm, whether they be Ecclesiastical or Civil, in all causes doth appertain, and is not, nor ought to be, subject to any foreign Jurisdiction. Where we attribute to the Queen's Majesty the chief government, by which Titles we understand the minds of some slanderous folks to be offended; we 286 ARTICLES OF RELIGION. give not to our Princes the ministering either of God's Word, or of the Sacraments, the which thing the Injunctions also lately set forth by Elizabeth our Queen do most plainly testify; but that only prerogative, which we see to have been given always to all godly Princes in holy Scriptures by God himself; that is, that they should rule all states and degrees committed to their charge by God, whether they be Ecclesiastical or Temporal, and restrain with the civil evil- doers. The Bishop of Rome hath no jurisdiction in this Realm of England. The Laws of the Realm may punish Christian men with death, for heinous and grievous offences. It is lawful for Christian men, at the commandment of the Magistrate, to wear weapons, and serve in the wars. 1. OF F Faith in the Holy Trinity. 2. Of Christ the Son of God. 3. Of his going down into Hell. 4. Of his Resurrection. 5. Of the Holy Ghost. 6. Of the Sufficiency of the Scripture. 7. Of the Old Testament. XXXVIII. Of Christian men's Goods, which are not common. THE RATIFICATION. THIS Book of Articles before rehearsed, is again approved, and allowed to be holden and executed within the Realm, by the assent and consent of our Sovereign Lady ELIZABETH, by the grace of God, of England, France, and Ireland, Queen, Defender of the Faith,& c. Which Articles were deliberately read, and confirmed again by the subscription of the hands of the Archbishops and Bishops of the Upper- house, and by the subscription of the whole Clergy of the Nether- house in their Convocation, in the Year of our Lord 1571. 8. Of the Three Creeds. 9. Of Original or Birth- sin. 10. Of Free- Will. 11. Of Justification. THE Riches and Goods of Christians are not common, as touching the right, title, and possession of the same, as certain Anabaptists do falsely boast. Notwithstanding, every man ought, of such things as he possesseth, liberally to give alms to the poor, according to his ability. A TABLE OF THE ARTICLES. 22. Of Purgatory. 23. Of Ministering in the Congregation. 24. Of speaking in the Congregation. 25. Of the Sacraments. 26. Of the Unworthiness of Ministers. 27. Of Baptism. 28. Of the Lord's Supper. 29. Of the Wicked which eat not the 12. Of Good Works. 13. Of Works before Justification. XXXIX. Of a Christian man's Oath. AS we confess that vain and rash Swearing is forbidden Christian men by our Lord Jesus Christ, and James his Apostle, so we judge, that Christian Religion doth not prohibit, but that a man may swear when the Magistrate requireth, in a cause of faith and charity, so it be done according to the Prophet's teaching, in justice, judgment, and truth. 14. Of Works of Supererogation. 15. Of Christ alone without Sin. 16. Of Sin after Baptism. 17. Of Predestination and Election. 18. Of obtaining Salvation by Christ. 19. Of the Church. 20. Of the Authority of the Church. 21. Of the Authority of General Councils. Body of Christ. 30. Of both kinds. 31. Of Christ's one Oblation. 32. Of the Marriage of Priests. 33. Of Excommunicate Persons. 34. Of the Traditions of the Church 35. Of the Homilies. 36. Of Consecrating of Ministers. 37. Of Civil Magistrates. 38. Of Christian men's Goods. 39. Of a Christian man's Oath. The Ratification 287 TABLE OF KINDRED AND AFFINITY. The wording of this title shows that, like the Canon Law of the Church generally, the Marriage Law of the Church of England takes as its basis the prohibitions of" God's Word"( Lev. xviii. 6-18). This is, of course, not simply because these prohibitions form part of the Levitical Law, but because they are conceived to be among" the Commandments, which are called moral"( see Art. vii.)- that is, which rest on great natural principles, belonging to man as man. These prohibitions, however, not being couched in terms of full legal exhaustiveness, require interpretation and extension by analogy. Thus, for example, in its prohibitions, it notices the mother, the aunt, and the granddaughter, while it omits the daughter, the niece, and the grandmother; it notices the brother's wife, but omits the wife's sister, unless the disputed passage in v. 18 is supposed to refer to this relation. Hence the Canon Law- based on the Levitical rule, but perhaps not unaffected by the provisions of the Roman Law- shows considerable variations in different times and different places. Speaking generally, it was larger in its prohibitions than our present Law, which apparently rests on an Act of Henry VIII., revived in the first year of Elizabeth, forbidding marriage between persons" not without the Levitical degrees." Of that Law our Table, drawn up by Archbishop Parker in 1563, and confirmed in the Canons of 1604 ( Can. xcix.), is designed to be the authoritative interpretation. The principles on which it is constructed are the following: ( a) It places both sexes on the same footing, forbidding to the man whatever is forbidden to the woman. ( b) It forbids marriage to a man on the ground of near kindred or 288 consanguinity within the third degree- either in the direct line upwards or downwards- with motherand grandmother, daughter and granddaughter; or in collateral lines- with aunt, sister, and niece. It omits, accordingly, all prohibition of marriage between cousins( which was usually found, though with considerable variations, in the old Canon Law), because cousinhood is beyond the third degree. In this respect, as in others, it follows the Levitical Law. 66 are one infinitely important principle, ( c) Acting on the broad and sanctioned by Our Lord Himself, that man and wife flesh," it puts affinity or connection by marriage on exactly the same footing as kindred or connection by blood, affirming that to every man a wife's relations are to be held strictly as his own. Hence( 1) with the mother it classes the stepmother and mother- in- law;( 2) with the wife and wife's grandmother; grandmother, the grandfather's ( 3) with the daughter, the stepdaughter and daughter- in- law; wife's granddaughter and the ( 4) with the granddaughter, the granddaughter- in- law;( 5) with the sister( including in this name the half- sister), the sister- in- law, whether wife's sister or brother's wife;( 6) with the aunt, the auntin- law, whether the uncle's wife or the wife's aunt;( 7) with the niece, the niece- in- law, whether the nephew's wife or the wife's niece. It will be seen that the Table is constructed on broad and obvious principles, and that, if these be infringed in any case, there is no reason why the infringement should not be indefinitely extended. Under the present law all marriages within the degrees are not only voidable by legal process, but are actually void. KINDRED AND AFFINITY, WHEREIN WHOSOEVER ARE RELATED ARE FORBIDDEN IN SCRIPTURE AND OUR LAWS TO MARRY TOGETHER. A Man may not marry his GRANDMOTHER, 2 Grandfather's Wife, 3 Wife's Grandmother. 4 Father's Sister, 5 Mother's Sister, 6 Father's Brother's Wife. 7 Mother's Brother's Wife, 8 Wife's Father's Sister, 9 Wife's Mother's Sister. 10 Mother, 11 Step- Mother, 12 Wife's Mother. 13 Daughter, 14 Wife's Daughter, 15 Son's Wife. 16 Sister, 17 Wife's Sister, 18 Brother's Wife. A TABLE 19 Son's Daughter, 20 Daughter's Daughter, 21 Son's Son's Wife. 22 Daughter's Son's Wife, 23 Wife's Son's Daughter, 24 Wife's Daughter's Daughter. 25 Brother's Daughter, 26 Sister's Daughter, 27 Brother's Son's Wife. OF 28 Sister's Son's Wife, 29 Wife's Brother's Daughter, 30 Wife's Sister's Daughter. A Woman may not marry with her 1 G Grandmother's Husband, 2 3 Husband's Grandfather. 4 Father's Brother, 5 Mother's Brother, 6 Father's Sister's Husband. 7 Mother's Sister's Husband, 8 Husband's Father's Brother, 9 Husband's Mother's Brother. 10 Father, 11 Step- Father, 12 Husband's Father. 13 Son, 14 Husband's Son, 15 Daughter's Husband. 16 Brother, 17 Husband's Brother, 18 Sister's Husband. 19 Son's Son, 20 Daughter's Son, 21 Son's Daughter's Husband. 22 Daughter's Daughter's Husband. 23 Husband's Son's Son, 24 Husband's Daughter's Son. 25 Brother's Son, 26 Sister's Son, 27 Brother's Daughter's Husband. 28 Sister's Daughter's Husband, 29 Husband's Brother's Son, 30 Husband's Sister's Son. THE END. 288 * Z A Glossary OF IMPORTANT WORDS AND PHRASES IN THE OT Y3X PRAYER BOOK, With References to the Text, and Illustrative Passages from English Classical Authors, containing Obsolete well as Expressions( especially in Psalms), as Theological, Ecclesiastical, and Liturgical Terms, with Explanations and Etymologies. BY REV. A. L. MAYHEW M.A., Chaplain of Wadham College, Oxford. 289 KEY TO SCHEME OF REFERENCES. 1. The Roman Numerals refer to the 29 sections of the Prayer Book, as set forth in the Table entitled' The Contents of this Book.' 2. The Collects, Epistles, and Gospels, section xiv., are referred to according to the following plan:1(& c.) Sunday in Advent. Sunday after Christmas Day 1(& c.) Sunday after Epiphany.. Septuagesima Sunday. Sexagesima Sunday. Quinquagesima Sunday. 1(& c.) Sunday in Lent Sunday next before Easter Monday(& c.) before Easter. Easter Sunday 1(& c.) Sunday after Easter Sunday after Ascension... Whitsunday. Trinity Sunday 1(& c.) Sunday after Trinity Nativity of Christ.... ( Other abbreviations explain themselves.) . 1 A. S. a. C. .1 a. Epi. S. S. Sex. S. Q. S. The small letters, c, e, g, refer to Collect, Epistle, Gospel respectively. 3. Ps. refers to the Psalter, section xxv. 4. The small letter r refers to the Rubrics. .1 L. .S. b. E. M. b. E. E. S. 5. The Introductions and Notes to the Teacher's Prayer Book are referred to thus:-see p. 25( 16mo. Ed.) .1 a. E. S. a. As. Wh. S. Tr. S. .1a. Tr. Nat. of Ch. Note. The asterisk(*) placed before a word denotes a theoretical form. The sign is to be read' a translation of.' A.V., Authorised Version. LXX., Septuagint. O.T., Old Testament. B.G.: A Select Glossary of Bible Words. N.E.D.: The New English Dictionary[ A- CLIV]. W.B.W.: Wright's Bible Word- Book, ed. 1884. Aids: The Queen's Printers'' Aids to the Student' in their' Teacher's Bible'( 24mo. Ed.) Fr., French. O.Fr., Old French. Germ., German. Gk., Greek. Heb., Hebrew. Variorum: The Queen's Printers' Bible( A. V.), with Various Renderings and Readings from the best Authorities. BIBLICAL LANGUAGES. 290 TEXTS. N.T., New Testament. R.V., Revised Version( 1881). Vulg., Vulgate( Latin Bible). Icel., Icelandic. Lat., Latin. M.E., Middle English. O.E., Old English( Anglo- Saxon). M.H.G., Middle High German. GLOSSARY. A ABBA, S. a. C. e; 8 Tr. e, father ( applied to God); cp. Mark 14.36. Aramaic word used by the Jews in their prayers. ABHOR( Te Deum), to shrink from with dread. Abhor thou not the fyre. Douglas, Eneid( N.E.D.). Lat. abhorrere( Vulg.). ABIDE, Ps. 106. 13& 147. 17, to endure. The stroke of death he must abide, Then lies him meekly down fast by his brethren's side. Milton, The Passion, 20. ABJECTS, Ps. 35. 15, lowly, mean, despicable persons. See B.G. We are the queen's abjects, and must obey. Shaks. Rich. 111. i. 1. 106. Lat. abjectus, low, mean, worthless, degraded; lit. cast down. ABOLISH, xvi., to destroy. Our Saviour Jesus Christ who hathe abolished death. Geneva, 2 Tim, 1. 10. Fr. abolir; Lat. abolere, to destroy, terminate. ABRAHAM'S BOSOM, 1 Tr. g, the resting- place of happy souls after death, paradise; a phrase familiar to the Jews in the time of our Lord. Op. Josephus on Hades, chap. 3. ABSOLUTION, IX., a freeing or loosing from bondage or penalty; Lat. absolutio. ABSTINENCE, 1 L. c, refraining from food, fasting; Lat. abstinentia. ACCESS, Epi. e, permission to approach; Lat. accessus( Vulg.). ACCORDINGLY, XII., correspondingly, in a manner corresponding to its importance. When you have seen more and heard more, proceed accordingly. Shaks. Much Ado, iii. 2. 125. M.E. at do, i.e. to do; an idiom properly peculiar to Northern English. ADVENT, the coming of our Lord; Lat. adventus( Vulg.), an arrival, a being present. ADVERTISE, xv., to inform, warn. This is to be partaker of other men's sins, I advertise you in God's name, look to it. Latimer's Serm. p. 81. O. Fr. advertir( mod. avertir); cp. Lat. advertere, to turn, direct the mind to a thing. ADVOCATE, Ix.; xv.( 1 John 2. 1), one who aids or pleads the cause of another, an intercessor; Lat. advocatus( Vulg.= TapáкAnтos), lit. called to one's aid; hence, in law, a legal assistant, an advocate. AFFIANCE, XII., trust, confidence. Ah! what's more dangerous than this fond affiance? Shaks. 1 Hen. VI. iii. 1. 74. O.Fr. afiance, from afier, to trust; Low Lat. affidare. AFORE, XI., Ps. 74 6& 129. 6, before. I shall be there afore you. Shaks. Lear, i. 5. 5. AFTER, XII., Ps.90.15, according to. Thy complexion shifts to strange effects after the moon. Shaks. Meas. iii. 1. 25. AGONY, XII., W. b. E. g, the sufferings of our Saviour in the garden of Gethsemane; Lat. agonia ( Vulg.)= aywvía, Luke 22. 43. ALABASTER BOX, M. b. E. g, a casket for perfumes, a box for unguents; Lat. alabaster( Vulg.) aláßaorpos, Mark 14. 3. The salve box was so called from the material, a kind of soft marble. ALIEN, Ps. 69. 8, a stranger. I am become... an aliant unto my mothers sonnes. Geneva Lat. alienus. 291 1 ACCUSTOMABLY, xv., customa- ALL, II.,' All the whole Bible;' Ps. rily, usually. 96. 1. Pride is a fault that accustomably followeth prosperitie. Lambarde( N.E.D.). ADO, Ps. 46. 6, disturbance, tumult. ALLEGORY, 4 L. e, a description Husband, let's follow, to see the end of this ado. of one thing under the image of another; Lat. allegoria( Vulg.)= ἀλληγορία, Gal. 4. 24. Shaks. Tam. Shrew, v. 1. 140. All the whole army stood agazed on him. Shaks. 1 Hen. VI. i. 1. 126. GLOSSARY. ALLOW. XVI., Ps. 11. 6, to approve of, to praise. The Lorde aloweth the waye of the rightuous. Coverdale, Ps. 1. That young men travel under some tutor or grave servant, I allow well. Bacon's Essays, 18. O. Fr. alouer( and allouer); Lat. allaudare, to appl This word is not to be confused with allow in the sense of' to assign as a portion or allowance;' Fr. allouer; Law Lat. allocare. ALMS, xv., relief given to the poor. The word is properly singular; hence the expression asked an alms'( Acts 3. 3); M.E. almesse; O.E.elmesse; Late Lat. eleemosyna ( Vulg.)= elenuooúvn( Matt. 6. 4), lit. pity. ALOES, Ps. 45. 9, a spice used for scenting robes. The word is the rendering of the Heb.' ahäloth, the name of a plant which has not been identified. See Aids( art. PLANTS). Lat. aloë( Vulg.)= aλón, John 19. 39. ALTAR, xv.( 1 Cor. 9. 12); XXIV. ( Ps. 51. 19), a place for sacrifices; Lat. altare( Vulg.); lit. a high place. ALWAY, in the Psalms far more common than the form always, whereas in Shakspere's works always is the usual form. His wayes alwaye prosper. Geneva, Ps. 10. 5. AMAZEMENT, xx.( last word), confusion, perturbation. Amazement shall drive courage from the State. Shaks. Per. i. 2. 26. Connected with maze, the orig. sense of which was confusion, perplexity. The rendering in Wyclif's version( 1388) perturbacioun' perturbationem( Vulg.), 1 Pet. 3. 6. AMBASSADOR, 21 Tr. e, messenger from a sovereign power; 0. Fr. ambassadeur; O. Span. ambaxador. AMEN. In prayers, so let it be; in affirmations, so it is; see especially XXIV. The word is used in the Vulg. version of Matt. 6. 13,& c. = aunv, and this is the Heb.'amen, truth, what is firm and stedfast; a word often occurring alone with the sense' this is true,' or' may this be true.' AMIABLE, Ps. 84. 1, lovely; see R.V. O amiable lovely death. Shaks. John, iii. 4. 25. O.Fr. amiable; Late Lat. amicabilem. AN HUNGRED, 1 L. g,' he was an hungred'=' he hungered'( R.V.). The form first appears in the N.T. in Tyndale's version( 1526); an= on; Shakspere has an- hungry, Cor. i. 1. 209. The usual form in M.E. was of- hungred. ANABAPTISTS, xxIx. 38, a fanatical sect in Germany in the 16th century, who held that property is unlawful. They also maintained that those who had been baptized in infancy ought to be baptized again, hence their Lat. name anabaptista, as if from ἀναβαπτιστής, one who baptizes again. ANGEL, St. Mi., a ministering spirit; M. b. E. e, the angel of his presence, lit. the angel of his Face, i.e. God manifesting Himself to His people in the events of their history. Lat. angelus( Vulg.) äyyeλos, lit. a messenger, hence a messenger of God, an angel. = ANNUNCIATION( of our Lady), VI., an announcing, a making known; Lat. annuntiatio( Vulg.). ANOINT, often in Psalms, to smear with any fat substance; anoint is properly a participial form; O.Fr. enoint, p.p. of enoindre; Lat. inungere. ANTHEM, IX., properly a hymn sung in alternate parts; now, any church music adapted to passages from the Scriptures; see p. 44; Chaucer has antem; M.E. antefn; Eceles. Lat. antiphona; Gk. ávrípova( pl.), sounding in response to. APACE, Ps. 58. 6, at a great pace. His dewy locks did drop with brine apace. Spenser, F. Q. iv. 11. 11. Chaucer wrote the word as two words, a pas, meaning a foot pace,' the phrase being originally used of horses when proceeding slowly, or at a walk. M.E. pas; Fr. pas; Lat. passus, a step. 292 GLOSSARY. APOCALYPSE, v., the Revelation of John the Divine; Lat. apocalypsis, the title of the book in the Vulgate= arокáλvis; lit. an uncovering, an unveiling. APOSTLES,( Te Deum), the first order in the early Church; the having seen Christ was a necessary condition of the apostolic Lat. apostolus( Vulg.): aróoroλos; lit. sent forth, hence a messenger having powers conferred upon him; used in the Gospels of the Twelve." office. = APOSTOLICK, xv.( Creed), the Christian Church, so called on account of its foundation, doctrine, and order being due to the Apostles. Eccles. Lat. apostolicus= anoσTOALKós; relating to an apostle. APPROVE, 1., to prove, to demonstrate. The eager anguish did approve his princely fortitude. Chapman's Il. xi. 231. O.Fr. approver( mod. approuver); Lat. approbare, to approve; also, to prove, show. ARCHBISHOP, xxvII., chief bishop; O. E. arcebiscop( often in the Chronicle); Eccles. Lat. archiepiscopus= ἀρχιεπίσκοπος. The prefix arch has the meaning of first, chief. ARCHDEACON, xxvI., a church dignitary, next in rank below a bishop, by whom he is appointed; O. E. arcediacon; Eccles. archidiaconus= ἀρχιδιάκονος, archdeacon; lit. a chief deacon. Lat. an ARMOUR OF LIGHT, 1 A. e, the arms belonging to a soldier of light, to a Christian warrior. The word armour here includes offensive as well as defensive arms, so in Shakspere often. O. Fr. armeüre; Lat. armatura, armour. ASH- WEDNESDAY, the first day of Lent, so called from the use of ashes by penitents, the Latin name being' dies cinerum.' ASP, Ps. 14. 5 ἀσπίς( LXX.), a viper; see Aids( art. ANIMAL CREATION). = ASSAULT, Ix., attack; O.Fr. assalt; Lat. ad and saltus, a leap. ASSWAGE, XIII., to soften, allay, appease. The good gods assuage thy wrath. Shaks. Cor. v. 2. 77. M.E. assuagen; O. Fr. asuager; Late Lat.* assuaviare, to sweeten. AT, Ps. 129. 5, as many as have evil will at Sion.' Here at serves to point out the mark aimed at, as in Blow them at the moon. Shaks. Haml. iii. 4. 209. ATONEMENT, XIII.. propitiation of an offended or injured person by reparation of wrong or injury; amends, satisfaction, expiation. Atonement means at onement,' the means whereby two parties are made at one.' 293 B BADE, 2 Tr. 9, invited; O.E. bad. See BID. BALMS, Ps. 141. 6,' Let not their precious balms break my head.' The reading is doubtful; see Variorum and Cheyne, Book of Psalms, 1888. Balm is a form of Lat. balsamum; Gk. Báλoauov; Heb. basam, the balsam plant, spice. BANNS, xx., proclamation or public notice given in church of an intended marriage; pl. of ban, a proclamation; O. Fr. ban; Late Lat. bannum, which is a word of Teutonic origin; cp. O.E. ge- bann, a proclamation. BANQUET, xv., a feast, a rich entertainment; the word has reference to the table on which the feast is spread; Fr. banquet from banc, a bench; M.H.G. banc. BAPTIZE, XVI., to admit into Christ's Church by the use of water; Lat. baptizare( Vulg.)= Barričev; lit. to dip under water. BASTARD, xxI., one who is not a true, genuine son( Heb. 12. 8). O.Fr. bastard. BEAM, Ps. 104. 3, a piece of timber used in building; 4 Tr. g, used to signify some great defect, opposed to a mote or speck of dust, which represents some trifling fault. O.E. beam, a tree; cp. Germ. baum. GLOSSARY. BEASTS, Tr. S. e,' four beasts full of eyes,' living creatures; so R.V., Rev. 4. 6. In the Greek the word is ga, rendered in the Vulg. animalia. O.Fr. beste( now bête); Lat. bestia. BEELZEBUB, 3 L. g, the chief of the devils. Such is the form of the word in the Vulgate, but the correct reading is without doubt BeeAceßoú, Beelzebul, a Semitic word meaning probably' lord of the height,' i.e. of the upper air. See Variorum and Cheyne, Isaiah ii. 155. Beelzebub, on the other hand, is the Heb. Ba'al zebhubh, in R.V. Baal- zebub,' lord of flies ( 2 Kin. 1. 2). BELIEF, XVIII., the Apostles' Creed. I sat softly adown and seide my bileve. Piers Plowman( N.E.D.). BENEDICTION, xv., blessing; Lat. benedictio( Vulg.) from benedicere, to speak well, to bless. BETTERS, XVIII., one's superiors in rank or station. ( Giving) not contrarious wordes and answeres to their betters. Higden( tr.)( N.E.D.). BEWRAY, III., to disclose, to show. To hear her secrets so bewrayed. Shaks. Filgr. 352. M. E. bewraien, bewreien, from O.E. wrègan, to accuse. BIBLE, II.; XXVII.( Priests), THE BOOK by way of eminence, containing the Old and New Testaments; Fr. bible; Lat. biblia; Gk. BißAía, a collection of papers or books, pl. of βιβλίον from βίβλος, the inner bark of the papyrus, ' paper,' a word of Egyptian origin. The word' Bible' is not found in Anglo- Saxon literature, Bibliothece is the term employed for the Scriptures, as the library, the great treasure- house of books. BID, xv., to invite; O.E. biddan, to command. BISHOP, XXVII., in ecclesiastical usage, the highest of the three orders of the Christian ministry; O.E. biscop; Eccles. Lat. episcopus; Gk. eniokonos, a commissioner, inspector, superintendent; lit. an overseer. 2 a. E. e,' the Shepherd and Bishop of your souls,' i.e. Christ. 3e ben now turned to the schipherde and bischop of youre soulis. Wyclif. BISHOPRICK, St. Mias. e, office, lit. overseership; so R.V. An other take his bishopriche. Wyclif. BISSEXTILE, VIII., a name for leap- year; Late Lat. bissextilis annus, bissextile year, from bissextus. In leap- year Feb. 24, i.e. the sixth day before the calends of March, was counted twice over, so in that year there was a sextus dies and a bissextus dies. BLASPHEME, Ps. 4. 2, to put to shame, to insult( a man); Lat. blasphemare( Vulg.); Gk. Bλaoonueiv, to speak ill of. BODY, Ps. 53. 1,' the foolish body,' a person, a human being. Unworthy body as I am. Shaks, Gent. i. 2. 18. BODY( of the church), xv.; XX., the nave, or main part of a church. The Table... shall stand in the body of the church. ( Ed. 1552.) BONDS, Ps. 2. 3& 107. 14, cords, chains; O.E. bond. 294 Gnawing with my teeth my bonds in sunder. Shaks. Errors, v. 250. BOTTLE( for tears), Ps. 56. 8, a skin- bottle; probably there is an allusion to the leather flask commonly used by travellers; O. Fr. botel; Late Lat. butticula, dim. of buttis, butis; Gk. Búris, a flask. BOWELS, 22 Tr. e,' in the bowels of Jesus Christ,' the heart. The bowels were considered the seat of the affections. There is no lady of more softer bowels. Shaks. Troil. ii. 2. 11. O. Fr. boël( mod. boyau); Lat. botellum( acc.), a small intestine. BRIEFS, xv.,' the sovereign's letters patent, authorizing a collection for a charitable purpose, now styled Queen's Letters'( Dr. Hook). Bear this sealed brief with winged haste to the lord marshal. Shaks. Hen. IV.( 1) iv. 4. 1. Fr. brief, a short writ; Late Lat. breve( Ducange). GLOSSARY. BROTHERHOOD, THE, 3 a. E. e, Christian brethren. The early disciples generally termed themselves the brethren.' Cp. Acts 9. 30. BUCKLER, Ps. 18. 1, a shield. And by his side a swerd and a bokeler. Chaucer, Prol. 112. O.Fr. bocler( mod. bouclier), so named from the bocle( buckle) or boss in the centre. BURNT- OFFERING, Ps. 40. 9, a special kind of sacrifice= Heb. töläh, in which the whole victim was burnt on the altar, representing the devotion of the sacrificer, body and soul, to God. BURNT SACRIFICE, Ps. 20. 3& 66. 13 Heb.' ölüh. See above. BY, 3 A. e,' I know nothing by myself,' i.e. against myself( so R.V.). By him and by this woman here what know you? Shaks. All's Well, v. 3. 237. C CADES, Ps. 29. 7, the wilderness of Kadesh; so R. V. Lat. Cades ( Vulg.). The Lord schal stire to- gidere the desent Wyclif. of Cades. CASAR, 23 Tr. g, the Roman emperor. The emperors bore this name after the great Caius Julius Cæsar. Hence Germ. Kaiser, emperor, and Russ. Tsar. CALENDAR VII., an orderly arrangement of the divisions of time, as days, weeks, months; Late Lat. calendarium from Lat. calenda, a name given to the first day of each month from calare, to summon, convoke( the people). CALVARY, Th. b. E. g, a bare scull, the name of the place of the Crucifixion; Lat. calvaria( Vulg.) = κρανίον. CANDLE, Ps. 18. 28, properly lamp; so R.V. Cp. Vulg. lucerna= Heb. nêr. Lat. candela, a candle, taper, from candere, to glow. CANON, xv., an ecclesiastical law, a rule of doctrine or discipline enacted by a council, and confirmed by the sovereign; Lat. canon; Gk. Kaváv, a straight rod, a rule, anything that serves to regulate or determine other things. CANONICAL, xxIx. 6, applied to the Scriptures the title means ' admitted into the authorized list." Cp. the Latin phrase Scripture Canonice in the translation of Origen. Eccles. Lat. canonicalis, cp. Gk. kavovikós, according to rule. CANTICLE, IX.( Benedicite, Omnia Opera so called), a sacred chant; O.Fr. cantique; Eccles. Lat. canticum, from Lat. cantare, to sing, play. CAREFUL, 4 A. e,' be careful for nothing,' cherish no anxious harassing care. Careful hours have written strange defeatures in my face. Shaks. Errors, v. 298. CARNAL, Circum. c; St. Jas. c; XVI., fleshly; Lat. carnalis( Vulg.). CASE, III., state, condition. She hath been in good case. Shaks. Hen. IV.( 2) ii. 1. 115. Fr. cas; Lat. casus. CASSIA, Ps. 45. 9, a spice of the nature of cinnamon; Lat. casia ( Vulg.)= kaoía Heb. qetsi oth; see Aids( art. PLANTS). CAST, Ps. 42, 12,' Mine enemies.. cast me in the teeth,' reproach me; so R.V. All his faults observed, Set in a note- book, learn'd, and conn'd by rote, To cast into my teeth. Shaks. J. C. iv. 3. 99. CATECHISM, XVIII., instruction by question and answer; Eccles. Lat. catechismus, from Gk. Karnxíšelv, a form of Karnxeiv, to instruct; lit. to din into one's ears. 295 CATHEDRAL CHURCH, xv. r, prop. a church with a bishop's throne; Eccles. Lat. cathedralis from cathedra; Gk. Kalédpa, a seat. CATHOLICK, IX.( Creed); xv. ( Creed), universal; Eccles. Lat. catholicus; Gk. καθολικός. CAUSE, Ps. 69. 6,' for my cause,' on my account, through me; so R.V. Ye shull never be juged to deth for my Merlin( N.E.D.). cause. * 25 GLOSSARY. CAUTION, xx. r, a sum of money put in to secure a party from loss; Lat. cautio. CAVIL, 1.,' occasion of cavil,' the raising of frivolous objections. If there be any hole left for cavill to enter. Bible, Pref.( 1611). From Lat. cavillari, to reason captiously. CENSURE, XXIX.( declaration), judicial sentence, condemnation; Lat. censura. CENTURION, 3 a. Epi. g, the commander of a hundred; Lat. centurio( Vulg.) from centum, a hundred. CEREMONY, III., a regular form of doing anything, a religious rite; Lat. caerimonia. Ps. 119. 8, ceremonies, statutes; so R.V. That Abraham... wolde holde my seremonyes, and lawis. Wyclif( 1382), Gen. 26. 5. CERTIFY, Ps. 39. 5, to inform certainly. Pilat sent til Tyberius to certifie him of this cas. Hampole( N.E.D.). O.Fr. certifier; Late Lat. certificare. CHALICE, xv., the Cup in the Communion; Lat. calix( Vulg.). CHAMBERING, 1 A. e, wanton, immodest behaviour. Let us walke honestly.... nether in chamburynge and wantannes. Tindale. CHANCEL, Tx.; xv., the east end of a church; so called because formerly fenced off with a screen; O.Fr. chancel; Eccles. Lat. cancellus, the place of the altar; Lat. cancelli, a lattice, railings. CHAPEL, IX., a lesser place of worship, sometimes a part of, or subordinate to, another church; O.Fr. chapele; Eccles. Lat. capella. CHARITY, Q. S. e, love: so R.V.; Fr. charité; Lat. charitas( Vulg.) for caritas, from carus, dear. CHERUBIN, IX.( Te Deum), a word used by the theologians of the Middle Ages to denote the second of the nine Orders of Angels; heavenly intelligences endowed with a perfect knowledge of God. O.Fr. cherubin( sing.); Heb. kherubhim; see below. To thee cherubyn and seraphym crien with uncecynge vois. Prymer( 1400)( N.E.D.). CHERUBINS, Ps. 18. 10, the thronechariot of Jehovah conceived as composed of living beings= Heb. kherubh herub; which appears in the Vulg. in the form cherubim; Heb. kherubhim, pl. of kherübh. Two goldun cherubyns. Wyclif, Ex. 25. 18. CHIEF, Ps. 105. 35, the beginning, the first- fruits( i.e. the first- born). O.Fr. chief, the head; Late Lat. * capum for Lat. caput. CHRIST, the Anointed One; Lát. Christus; Gk. XPLOTÓS= Heb. Messiah, Anointed. CHRISTEN, xvI., to baptize, to admit into the Christian Church. Were ye baptised in the name of Paul? I thanke God that I cristened none of you. Tindale, 1 Cor. 1. 14. CHRISTIAN, XVI., a baptized person; Lat. Christianus( Vulg.)= XPLOTLavós, a follower of Christ. A name first given by outsiders. See Acts 11. 26. CHRISTMAS- DAY, N. of C., the Birthday of Christ; M.E. Cristemasse( Chaucer); O.E. mæsse, the mass, a church festival; Eccles. Lat. missa. CHURCH,( 1) 1x.( Creed), a body of Christians; see xxIx. 19.( 2) IX. r, a building set apart for Christian worship; O.E. cyrice; Gk. Kuptakóv, a church, lit. belonging to the Lord, from kúpios, the Lord. See N.E.D. CHURCHMEN, xxIx., ecclesiastics, clergymen. A single life is proper for Church Men. Bacon, Essay 8. CITATIONS, xv., notices to appear before courts; Late Lat. citatio. CIVIL, XXIX. 37,* Estates Ecclesiastical or Civil,'' the civil sword,' that which pertains to the State; Lat. civilis, civic, pertaining to citizens, from civis, a citizen. CLEAN, Ps. 31. 14, entirely. Untill all the people were gone cleane over Jorden. Geneva, Josh. 3. 17. Though clean past your youth. Shaks. Hen. IV.( 2) i. 2. 110. 296 GLOSSARY. CLERGY, II.; IX., the ministry, in distinction from the laity; O.Fr. clergie; Eccles. Lat. clericatum, the body of the clergy; from clericus; see below. CLERKS, IX. r, readers of responses in church services; O.E. clerc, a clergyman; Eccles. Lat. clericus; Gk. Kampukós, clerical, from Kampos, the clergy, lit. a lot, a portion. The Christian ministry were probably called' clerus' because the clerical office was first assigned by lot; cp. Acts 1. 26. See Lightfoot, Philippians, p. 245. CLIMB UP, Ps. 132. 3, in the original' go up;' so R.V. CLOKE, IX., to hide or conceal, as with a cloak. To cloak offences with a cunning brow. Shaks. Lucr. 749. O. Fr. cloque, a cloak( mod. cloche, a bell); Late Lat. cloca, a bell, also a cape shaped like a bell. COASTS, Ps. 105. 33, borders ( R.V.). God, throughout all coasts of the world, hath them that worship Him. Edward VI.'s Catechism, p. 47. O.Fr. coste( mod. côte); Lat. costa, a rib, side. COLLECT, a prayer offered by the minister in the name of the congregation; Eccles. Lat. collecta, an assembly for worship, also a prayer offered in their name. COMFORTABLE, Ps. 54. 6& 69. 17; xv.,' the most comfortable Sacrament,' affording strength, consolation. A comfortable doctrine. Shaks. Tw. i. 5. 239. O.Fr. confortable from Late Lat. confortare( Vulg.), to strengthen. COMFORTER, Ix.( Te Deum); XXVII. Wh. S. g; S. a. As. g, Strengthener, a title of the Holy Spirit, the R. V. rendering of TapáкAnтos, Paracletus( Vulg.), in St. John's Gospel. See ADVOCATE. Thilke Hooli Goost, the coumfortour. Wyclif, John 14. 26. COMMEMORATIONS, II., see p. 9; Lat. commemoratio. COMMINATION, XXIV., a threatening; Lat. comminatio. COMMON, as in' The Book of Common Prayer,' used by all, serving for all. Tite, most dereworthe sone by the comyn feith. Wyclif, Titus 1. 4. COMMUNE, E. Mon. g, to converse, talk together. I would commune with you of such things. Shaks. Meas. iv. 3. 108. O.Fr. communier; Lat. communicare. COMMUNICATE, xv., to partake of the Holy Communion. COMMUNION, HOLY, or Lord's Supper, the second of the two great Sacraments of the Gospel; Eccles. Lat. Communio, a partaking of the Lord's Supper; cp. Gk. Kouvwvía, a joint participation, with reference to the Eucharist ( 1 Cor. 10. 6). COMMUNION OF SAINTS, IX. ( Creed), the fellowship of the holy; Lat. communio sanctorum. See SAINTS. COMPASS, Ps. 24. 1,' the compass of the world,' the circuit, circumference. My life is run his compass. Shaks. J. C. v. 3. 25. Fr. compas; Late Lat. compassus, a circle. COMPETENT, XVIII. r,' a competent age,' fit, suitable, sufficient; Fr. competent; Lat. competentem. CONCEITS, 3 a. Epi. e, notions, ideas. Dangerous conceits are poisons. Shaks. Oth. iii. 3. 326. O.Fr. concet; Lat. conceptum ( acc.); pp. of concipere, to lay hold of, to comprehend. CONCUPISCIENCE, 2 L. e; XXIX. 9, longing, desire; Lat. concupiscentia( Vulg.). CONFEDERATE, Ps. 83. 5, banded in league together; Lat. confoederatus. CONFESSOR, VII.( Nov. 6), one who bears witness for Christ, and suffers at the hands of the heathen for His Name's sake. See p. 11. Eccles. Lat. confessor. CONFIRMATION, XIX., a rite in which the baptized are strengthened and confirmed by the Spirit 297 GLOSSARY. in answer to prayer joined with the symbolic act of laying on of hands; Lat. confirmatio, a strengthening. CONFOUND, x1., to mix in disorder; Lat. confundere( Vulg.). CONFUSION, xI., a mingling, mixing; Lat. confusio. CONGREGATION, IX. r; XXIX. 19, a religious assembly; Lat. congregatio from grex, a flock. CONGRUITY, xxIx. 13,' grace of congruity, grace corresponding to works; Schol. Lat. congruitas, agreement. CONIES, Ps. 104. 18, rabbits; O.Fr. conin, conil; Lat. cuniculus. But ' conies' is a mistranslation, the animal referred to is the' rockbadger;' so R.V. marg. See Aids ( art. ANIMAL CREATION). CONSCIENCE, 12 Tr.c, the spiritual faculty which with authority approves or condemns our acts; Lat. conscientia( Vulg.), joint knowledge. CONSECRATION, xv. r; XXVII., a rendering sacred, a dedicating to a holy office; Lat. consecratio ( Vulg.). CONSENT, Ps. 50. 18, to agree with. The original implies perfect sympathy: with him thou hadst thy pleasure;' see Cheyne. Lat. consentire, to feel with. CONSTANTLY, St. John B. c, consistently, uniformly, firmly, steadily. Patiently and constantly thou hast stuck to the bare fortune of Posthumus. Shaks. Cymb, iii. 5. 119. CONTINENCY, xx., continence. In her chamber Making a sermon of continency to her. Shaks. Tam. S. iv. 1. 186. Lat. continentia( Vulg.). CONTRITE, Ps. 34. 18& 51. 17; XII., penitent, humbled; lit. bruised thoroughly; Lat.contritus( Vulg.). CONVERSATION, Ps. 37. 14& 50. 23; 3 a. E. e; 23 Tr. e, manner of life; Lat. conversatio( Vulg.), in Class. Lat. social intercourse. In 23 Tr. e, the original means' citizenship;' so R.V. CONVENIENT, 3 L. e; xx. r; XXIII. r, proper, suitable. ' Tis not convenient you should be cozened. Shaks. Wives, iv. 5. 83, Lat. conveniens. CONVERSION, XI., change; Lat. conversio( Vulg.). CONVERT, Ps. 23. 3, to change, restore( R.V.); Lat. convertere ( Vulg.). CONVEY ONE SELF, Ps. 31. 13, to flee( R.V.). O.Fr. conveier, convoier; Late Lat. conviare, to accompany on the way( Ducange), from Lat. via, a way. CONVINCE, 5 L. g, to convict, to bring convincing proof. See R.V. Lat. convincere, to overcome completely. CONVOCATION, I., an assembly of the clergy by their representatives; Lat. convocatio, a calling together. CORPORAL( PRESENCE), XV., material, carnal; see p. 232. Lat. corporalis( Vulg.) from corpus, body. COVENANT, Ps. 25. 9, an agreement; O.Fr. covenant, from convenir, to agree; Lat. convenire, to come together. COVET, xv., to desire eagerly and unlawfully; O.Fr. coveiter, covoiter ( mod. convoiter); cp. Late Lat. * cupiditare, to desire. CREATURE, xv., a created thing ( e.g. bread); 4 Tr. e, the creature = the creation; so R. V.; Lat. creatura, from creare, to create. CREDENCE, Ps. 106. 24, belief, confidence. His love and wisdom may plead for amplest credence. Shaks. All's Well, i. 2. 11. O.Fr. credence; Late Lat. credentia from Lat. credere, to believe. CREED, IX.; xv., a summary of Christian belief; Lat. credo, I believe( the first word in the Lat. form of the Apostles' Creed). CRIMINOUS, xxvII.( Bishops), charged with crime; Late Lat. criminosus, guilty, from crimen, a charge, accusation. 298 GLOSSARY. CROWN, S. S. e, a corruptible crown,' a perishable garland( of olive, bay, parsley, or pine); O.Fr. corone( mod. couronne); Lat. corona, a wreath. CUBIT, 15 Tr. g, a measure of length; Lat. cubitum, the elbow, an ell; lit. a bend. See Aids( art. MEASURES). CUNNING, Ps. 137. 5, skill. I have no cunning in protestation. Shaks. Hen. V. v. 2. 150. CURATE, IX., one who has' cure' or charge of souls; Eccles. Lat. curatus, whence Fr. cure. CURE, XXVII.( Priests), that which is committed to the charge of a priest; Eccles. Lat. cura( Ducange). CURIOUS, xxIx.( Art. 17), too eager in enquiring about a thing, inquisitive. Lat. curiosus. CUSTOM, 4 a. Epi. e; St. Mt. g, the customary toll, duty, as opposed to a tax, i.e. direct payment for State purposes. O. Fr. costume; cp. Low Lat. costuma, a customary payment, generally in kind; connected with Lat. consuetudo, custom. CYMBAL, Ps. 150. 4; Q. S. e, a clashing musical instrument; Lat. cymbalum( Vulg.)= kúpßadov. See Aids( art. MUSIC). D DAME, XVIII. r, the mistress of a household; Fr. dame, a lady; Lat. domina. DAMNATION, Th. b. E. e; XV., judgment; so R.V.; the sense is, " he brings on himself condemnation in his eating and drinking, if he discern not the body.' Lat. damnatio, condemnation. DARLING, Ps. 22. 20& 35. 17. The Hebrew original means strictly ' my single one,' i.e. my life besides which I have no other; see R.V. and Cheyne. O.E. deorling, a favourite, lit. a little dear. corn. The derling was as the sone of an unyWyclif, Ps. 28( 29). 6. DEACON, xxvII., in the Church of England a person of the lowest of the three orders in the ministry; Lat. diaconus( Vulg.) diákovos, a church officer who distributed the contributions for the poor ( Acts 6. 1, 5); also a deacon; in class. Gk. a servant, an attendant at a feast. DEEP, THE, Ps. 106. 9& 107. 24, the sea. And they shall fetch thee jewels from the deep. Shaks. Mids. iii. 1. 161. DEFENDER OF THE FAITH, XXIX.( Ratification), a title applied to Queen Elizabeth in the Ratification of 1571; it was conferred on Henry VIII. personally by the Pope Leo. x. in 1521, and annexed to the crown by Act of Parliament in 1543. DEPRAVE, xv., to misrepresent, speak ill of. That lie and cog and flout, deprave, and slander. Shaks. Much Ado, v. 1. 95. Lat. depravare, to pervert, distort ( Vulg.), from pravus, crooked. DEVICES, IX., plans; O.Fr. devise, will, pleasure; Late Lat. divisa, lit. a division, judgment. DEVIL, THE, XII. 1 L. g, the accuser or adversary, Satan; O.E. deofol; Lat. diabolus( Vulg.)= 3 L. g, Stáßolos, the slanderer. DEVILS, evil spirits, a rendering of Sauóvia, in Vulg. dæmonia. Ps. 106. 36, devils Heb. shēdim, the demigods of the heathen; see note by Cheyne, Book of Psalms, p. 293. DILIGENCE, XxVII., best efforts; Lat. diligentia( Vulg.). DIOCESAN, XXVII. r, the bishop of the diocese. DIOCESE, II., the district in which a bishop exercises his authority; Lat. dicecesis; Gk. dioiknois, a district, administration; lit. house keeping, from oikos, a house. DISANNUL, 13 Tr. e, to cancel, set aside, invalidate; Lat. dis and annulare( Vulg.), in class. Lat. annullare, to bring to nothing. DISCIPLE, 4 a. E. g, a learner; Lat. discipulus( Vulg.). 299 GLOSSARY. DISCOMFIT, Ps. 18. 29, to defeat, to put to the rout. The Earl of Douglas is discomfited. Shaks. Hen. IV.( 1) i. 1. 67. O.Fr. desconfire; Lat. dis and conficere, to sweep away, destroy. DISCOVER, Ps. 29. 8, to strip, lay bare( the branches of trees); see R.V.; O.Fr. descouvrir, to uncover. DISPENSATION, Epi. e,' the dispensation of the grace of God,' i.e. the stewardship with regard to the grace of God; Lat. dispensatio ( Vulg.). DISSEMBLE, Ps. 18. 45, submit themselves; so R.V. The original implies an enforced submission through fear, void of sincerity; dissemble is derived through Fr. from Lat. dissimulare, to disguise, conceal. O hardness to dissemble- How do you, Desdemona? Shaks. Oth. iii. 4. 34. XXI., death. We expected Immediate dissolution. DISSOLUTION, Milton, P. L. x. 1048. Lat. dissolutio, an unloosening ( Vulg.). DISTEMPERS, xxI., disorders; here used of troubles of the mind. He hath found The head and source of all your son's distemper. Shaks. Haml. ii. 2. 55. 0. Fr. destemprer, to derange; Lat. temperare, to apportion, regulate. DOCTOR, 1 a. Epi. g, XXVII., a teacher; Lat. doctor( Vulg.). DOMINATION, Ps. 49. 14, dominion; so R.V.; Lat, dominatio ( Vulg.). DOMINICAL, VIII., relating to the Lord's Day; see p. 25 on the Sun( 2) Ps. 44.20, generally supposed to mean the jackal( Heb. tan). See Aids( art. ANIMAL CREATION). DUTY, xv. r, xx. r, fee, payment due; Anglo- Fr. dueté, debt. DRAGONS,( 1) Ps. 74. 14& 91. 13& 148. 7, great monsters; the Heb. tannin is generally used of a sea monster, but in Ps. 91 it stands for one of the serpent tribe. Fr. dragon; Lat. draco( Vulg.)= Spákuv( LXX.). St. Mi. e, dragon, the devil, Satan. When thou receivest money for thy labour or ware, thou receivest thy duty. Tindale. E EASTER, the festival of the Resurrection of Christ. St. Pet. e, Easter the Passover; so R.V. O.E. eastro, pl., the Easter festival; cp. O.H.G. ostrun,' pascha ( Tatian). These words represent the old pre- Christian Teutonic name for the festival of spring. Bede connects the name with that of a goddess of spring worshipped by the heathen Germans. EFFUSION, xxvII.( Bishops), a pouring out; Lat. effusio( Vulg.). ELDERS( of the Jews), S. b. E. g, the chief men of a community. Here one of the various classes composing the Sanhedrim. From the New Test. Greek word for ' elder,' peoBUTépos, came Lat. presbyter( Vulg.). See PRIEST. ELECT, 5 a. Epi. e, those who are chosen out from the world; Lat. electus( Vulg.). ELEMENTS, xv. r,' the consecrated Elements, i.e. the Bread and Wine. S. a. C. e,' elements of the world,' elementary teaching, rudimentary instruction; see R.V. St. Paul is speaking of the Mosaic Law. The Greek word for' elements' in this passage( oroixeia) means lit.' the letters of the alphabet' as being set in rows. Lat. elementum( Vulg.). day Letter; Eccles. Lat. domini- EMBER- DAYS, VIII., recurring calis from dominus( Vulg.), the Lord. fast- days at four seasons of the year; O.E. ymb- ryne, a running round, circuit, revolution. EMMANUEL, S. a. C. g, God with us; Lat. Emmanuel( Vulg.); see IMMANUEL. ENABLE, xxvII.( Veni, Creator), to make strong, able; able is from O.Fr. habile; Lat. habilem. 300 GLOSSARY. ENDEAVOUR( ONE SELF), 2 a. E. c; xxvII.( Priest), to strive, try. Endeavour thyself to sleep. Shaks. Twelf. iy. 2. 104. From Fr. devoir, a duty, to owe; Lat. debere. ENDOW, xx., to provide a woman with a dower on marriage; O.Fr. endoër; Lat. dotare. ENDUE,( 1) Ps. 132. 9; IX.,' endue thy ministers with righteousness,' to clothe; Lat. induere( Vulg.). ( 2) XII.; Ps. 138. 3; XXIX. 17, to endow. See above. ENSAMPLE, 2 a. E. c; 23 Tr. e, an example. For his meekness and his good deed Take ensample here of Pers. Robert Brunne, 5939. O.Fr. ensample( for essemple or example); Lat. exemplum. ENSUE, Ps. 34. 14, to follow after. Let not to- morrow then ensue to- day. Shaks. Rich. II, ii. 1. 197. Cp. O.Fr. ensivre; Late Lat. insequere( for Lat. insequi). ENTERPRIZE, XXVIII., an undertaking; cp. 0. Fr. entreprinse, from entreprendre, to undertake. ENTREAT, Q. S. g, to treat, to use in a particular manner. Fairly let her be entreated. Shaks. Rich. II. iii. 1. 37. O.Fr. entraiter from Lat. tractare. EPACT, VIII., an addition, the excess of the solar above the lunar year; the numeral of the moon's age on 1st March; O. Fr. epacte; Late Lat. epacta; Gk. énáKTOS, brought in, added- énakraí( nuépac). See Dict. Christian Antiquities. EPIPHANY, the Manifestation; Eccles. Lat. epiphania; Eccles. Gk. énbávia, the Manifestation of Christ to the Gentiles; mipáveta, an appearance. EPISTLE, a letter; Lat. epistola ( Vulg.)= énoToλń, anything sent by a messenger. ESCHEW, Ps. 18. 23& 34. 14, to shun, avoid. What cannot be eschewed must be embraced. Shaks. Wives, v. 5. 251. O.Fr. eschuer, to shun, to shy at. ESPOUSED, S. a. C. g, betrothed; so R.V.; O. Fr. espouser, to wed, from Lat. sponsus, promised, p.p. of spondeo. ESTATE, Ps. 22. 24; XIII., state, condition; O.Fr. estat( now état); Lat. status. The angels also which kept not their fyrst estate. Tindale. EVANGELIST, St. Mk. e, a preacher of the glad tidings, a missionary; St. Mt. c, a writer of one of the Gospels; Lat. evangelista( Vulg.) = εὐαγγελιστής. EVE, XIV. r1, EVEN, VIII., the latter part of the day before a Festival. EVEN SONG, VI., Evening Prayer, which is appointed to be said or sung. O.E. eafnsang. EXCOMMUNICATIONS, xv. 1', notices of excommunication; Eccles. Lat. excommunicatio, a putting out from Christian communion or fellowship. EXPEDIENT, XII., tending to advantage, profitable, fit; Lat. expediens from expedit, it is profitable. EXTINCT, Ps. 118. 12, quenched as fire; see R.V. Lat. extinctus, extinguished, p.p. of extinguere. F FABLES, xxIx.( Art. 31), mere stories without a particle of truth in them. O.Fr. fable; Lat. fabula. FACULTY, xxvII.( Preface), a special dispensation granted by the Ordinary to do something which otherwise would be prohibited; Lat. facultas, power of doing( Vulg.). FAIN, Ps. 71. 21, glad. Man and birds are fain of climbing high. Shaks. Hen. VI.( 2) ii. 1. 8. O.E. fægen, glad. FAITH, XI.,' the Catholic Faith,' that which is believed; xXIX. 11, ' justified by Faith,' trust in God. O. Fr. feid( now foi); Lat. fides. FAN, XXIV., a winnowing shovel with which corn after threshing was thrown up against the wind 301 GLOSSARY. to clear it of the chaff. O.E. fann; Lat. vannus( see Isa. 41. 16; Jer. 4. 11). FELLOWS, Ps. 45. 8, 15,' above thy fellows,' all other contemporary kings; the virgins that be her fellows,' her companions. M.E. felawe, companion; Icel. felagi. FIRKIN, 2 a. Epi. g, nearly nine gallons. Waterpots of stone... containinge two or thre fyrkins a pece. Mathews' Bible. FIRMAMENT, Ps. 19. 1, the sky fixed above the earth; Lat. firmamentum( Vulg.), suggested by στερέωμα, that which has been made firm; the LXX. rendering of the Heb. word which means the expanse.' FOOLISH, Ps. 53. 1,' the foolish body,' the corrupt, impious person; so the Heb. nabhal( A.V. ' Nabal,' 1 Sam. 25.25); see Cheyne, Book of Psalms, p. 33. FRANKINCENSE, Epi. g, an aromatic resin, the olibanum of commerce; see Aids( art. PLANTS). O.Fr. franc encens, pure, genuine incense; incense Lat. incensum, lit. what is burnt. FOR BECAUSE, III., because. And for because the world is populous. Shaks. Rich. II. v. 5. 3. FRET. Ps. 39. 12, to eat away; Ps. 37. 1, to vex. O.E. fretan(= for + etan, to eat). See B.G. FROWARD, Ps. 64. 2, workers of iniquity; so R.V.; for from- ward, averse, perverse. With the frowarde thou wilt shewe thy self froward. Geneva, Ps. 18. 26. FROWARDNESS, xv. r, perverseFLAGON, xv., the vessel in which the wine for the Holy Commu- FRUITION, Epi. c, enjoyment; Late Lat. fruitio. nion is brought to the Lord's Table; O. Fr. flacon; Late Lat. flasconem. = FORM, S. b. E. e,' in the form of God,' i.e. with the essential attributes of God. Lat. forma( Vulg.) = μορφή. FRAILTY, 4 a. Epi. c; 24 Tr. c, weakness; O. Fr. fraëleté; Lat. fragilitatem, fragility, the condition of liability to being easily broken. ness. Who in his frowardness from her was fled. Spenser, F. Q. iii. 6. 20. FRUIT, Ps. 132. 12, offspring, children; O.Fr. fruit; Lat. fructus ( Vulg.). FLITTINGS, Ps. 56. 8, wanderings to and fro( see 1 Sam. 19. 18-26.25). Fools are fain o' flitting. Scottish Proverb. FOND, XXIX. 22, foolish. In alle these thingis Joob synnede not in hise lippis, nether spak ony fonned thing atens God. Wyclif, Job 1. 22. FONT, XVI., the vessel for holding the water in which persons are to be baptized; Late Lat. fontem, the baptismal vessel; Lat. fontem, GAT ME, Ps. 30. 8, I betook myspring of water. self, went. FULFILLED, xv., filled completely. They are so fulfilled with men's abuses. Shaks. Lucr. 1258. FUNCTION, XIII.( Ember), office, duty, ministration; Lat. functio, the performance of a duty. G GARNISH, 3 L. g, to decorate( a house); O.Fr. garnir, to fortify, lit. to warn off. I'll get me to a place more void. Shaks. J. C. ii. 4. 37. GENDER, 4 L. e, in this passage' to bear children.' In the allegory the covenant from Mount Sinai is a mother like Hagar. O. Fr. ( en) gendrer; Lat. generare, to beget( Vulg.). GENERALLY, XVIII., universally; cp. xxIx. 17. Cp. Lat. generaliter ( Vulg.). GENERATION, Ps. 22. 31, it shall be told concerning the Lord to the next generation,' i.e. their posterity; 9 Tr. g, in their generation,' i.e. in worldly matters, for the purposes of their self- interest. Lat. generatio( Vulg.). 302 GLOSSARY. GENTILES, Ps. 18. 50, the other nations besides Israel= Heb. goyim. Lat. gentiles, foreigners ( in legal codes); lit. people of the same race; cp. Lat. gentes( Vulg.). GHOST,' The Holy Ghost'( Te Deum). Ghost Lat. Spiritus, Spirit( Vulg.). Thilke Hooli Goost, the coumfortour. Wyclif, John 14, 26. O.E. gast. GHOSTLY, xv.; XVIII.; XIX., spiritual. A divine, a ghostly confessor. Shaks. Rom, iii, 3. 49. GLASS, Q. S. e; 5 a. E. e, a mirror of polished metal speculum ( Vulg.). GLORY, Ps. 57. 9,' awake up, my glory, i.e. my spirit; Ps. 106. 20, their Glory,' i.e. Jehovah( Jer. 2. 11), GOLDEN NUMBER, VIII.; see p. 25. peGOOD FRIDAY. The term is culiar to the English Church. The day was once called in England and Iceland' Long Friday; cp. O.E. Langa Frigedæg and Icel. Lanai- frjadagr. The French call it Vendredi saint, the Germans Char Freitag, i.e. Care- Friday. GOOD- MAN, W. b. E. g,' the goodman of the house,' the master of the house. All they which be of the male kind in every houshold sit before the goodman of the house, and they of the female kind before the goodwife. More's Utopia, p. 157. GOSPEL, a translation of erangelium( Vulg.)= evayyédiov, glad tidings; O.E. godspell(= god, good + spell, tale, story). GOVERNANCE, IX.; XV.; XXIV., direction, control. A pupil under Gloster s governance. Shaks. Hen. VI.( 2) i. 3. 50. O.Fr. governance. GOVERNOUR OF THE FEAST, 2 a. Epi. g, the translation of Lat. architriclinus( Vulg.)= apxurpiKAlvos, the president of a banquet, who was usually chosen from the guests. GOVERNOURS, S. a. C. e, the stewards or bailiffs appointed to manage the household and_property of a minor. S. b. E. g, * Pilate the governor,' the Procurator of Judæa. O.Fr. gouverneur; Lat. gubernatorem from gubernare, to steer a ship. GRACE, 15 Tr. e,' the e grace of our Lord Jesus Christ,' the divine love manifesting itself to man in the life and death of Jesus Christ; O. Fr. grace; Lat. gratia, favour ( Vulg.). GRAFT, 7 Tr. c( graffe in ed. 1604), to implant or incorporate, as a bud upon a stem. The braunchis ben brokun that Y be graffid in. Wyclif, Rom. 11. 19. 0.Fr. greffer. GRAVEN, XV.,' any graven image,' i.e. cut or carved, of wood or stone. Ps. 7. 16, he hath graven a pit,' i.e. cut or dug. O.E. grafen, pp. of grafan, to carve, to dig. GRIEF, XV., open his grief,' i.e. declare what burdens his mind; O. Fr. gref, burdensome; Lat. gravem. GRIN, Ps. 59. 6, to snarl; so Cheyne. GRUDGE, Ps. 59. 15, to grumble, make a murmuring sound. The whole passage however prob. means' if they be not satisfied, they tarry all night;' so R.V. Sotheli if thei ben not fillid, and thei schulen grutche. Wyclif. GUILE, Ps. 32. 2; Inn. D. e, deceit, falseness; O.Fr.guile Eng. wile. H HABITED, XXVII. r, clothed in proper official dress; from Lat. habitus, dress, attire, appearance, condition. HALLOW, in Lord's Prayer and 4th Commandment, to make holy, to separate from profane or secular uses. O.E.( ge) halgian, from halig, holy. See HOLY. HANDMAID, Ps. 116. 14,' the son of thine handmaid,' i.e. of thy female slave; the phrase denotes ' a home- born slave.' 303 GLOSSARY. HANDY- WORK, Ps. 19. 1& 90. 17, the work of the hands; M. E. handiwerk; O.E. hand- geweorc. HARNESSED, Ps. 78. 10, clad in armour( cp. Ex. 13. 18); 0. Fr. harneis, harnois, armour. HAVOCK, Ps. 74. 9, let us make havock of them,' i.e. let us destroy them; so A.V.; havoc often in Shakspere, as inCry havoc and let slip the dogs of war. Shaks. J. C. iii. 1. 273. O.Fr. havoc, prey. HEALTH, IX.,' no health;' Ps. 38. 3, soundness of spirit, of body. Ps. 62. 7, health= salvation, deliverance. Health means the condition of being hale, whole. O. E. hæld from hul, whole. HEATHEN, in the Psalms the nations surrounding the Jews( see GENTILES); XXIX. 33, non- Christian. O.E. hæden, a dweller on a heath( had). Dwellers in remote untilled districts being among the last to be converted' heathen came to mean the same thing as 6 unbeliever.' > HEAVEN, Ps. 8. 3, the sky, the firmament. In Lord's Prayer, which art in heaven,' the spiritual world. xII.,' the Father, of heaven,' i.e. who from heaven hearest; in Latin, Pater de cœlis Deus. HEBREW, Sex. S. e, a Jew; the word literally means one of a people living across,' i.e. East of the Euphrates; it first occurs as applied to Abraham; originally, and in the 0. T. usually, a name not used by the Jews of themselves, but one by which others knew the Chosen People. See B.G.( s.v. Ebreu). HELL, in the Psalms, the place of the dead conceived as an underworld Heb. she'ol; rendered in the LXX. ans, Hades, and in the Vulg. infernum, the region below. This is the meaning of the word in the Creeds, in XXIX. 3, and 1 Tr. g, St. Pet. g. The original sense of the English word' hell' is' the hidden or secret place." HELL- FIRE, 6 Tr. g, the fire of Gehenna, i.e. of the vale of Hinnom. This valley, S.E. of Jerusalem, was the place for the burning of offal, and its name was used by the Jews symbolically for the place for torment after death. HERESY, XII.; XXVII., the belief of a sect or party, in opposition to the general belief of the Christian Church; Lat. hæresis( Vulg.)= aipeous, a taking, a choice. HERETICK, Gd. Fri. c, the holder of a heresy; Lat. hæreticus( Vulg.) aiperukós, heretical, factious ( Titus 3. 10). = HERITAGE( Te Deum), inheritance; God's people are called His inheritance( see Ps. 33. 12). O. Fr. heritage from hériter, to inherit. Thy testimonies have I taken as an heritage for ever. Geneva, Ps. 119. 111. HERODIANS, 23 Tr. g, partisans of the Herods, in religious belief for the most part Sadducees. Lat. Herodiani( Vulg.). HINDRANCE, Ps. 15. 5, hurt, disadvantage; but see R.V. He that sweareth to his owne hinderGeneva. ance and changeth not. HIS= ITS, Ps. 92. 10,' mine eye shall see his lust;' XXII.,' every seed his own body.' Its does not once occur in the Bible( ed. 1611). HOLD, XV.,' the Lord will not hold him guiltless,' i.e. judge; Ps. 31. 7, hold of, to observe, regard, worship; Ps. 56. 6,' they hold all together,' gather together; E. Mon. g, eyes were holden,' influenced, restrained. HOLPEN, Ps. 22.5; x.( Magnificat), helped. To be holpen and socoured. More's Utopia, p. 96. HOLY, a word applied especially to God, and things belonging to God. In the Bible Holy' generally= Heb. gadash, which means literally ' separate,' and so is applied peculiarly to Him who is apart from all impurity and imperfection. Holy, O.E. halig, meant originally the hale, the perfect, from hal, whole. 304 GLOSSARY. HOLY CITY, THE, E. S. g, Jerusalem. Cp. Rev. 11. 2. HOLY HILL( Jehovah's), Ps. 3. 4, Zion. HOLY PLACE, THE, 5 L. e, the inner sanctuary of the Tabernacle, the Holy of Holies( Heb.), the most holy place( A.V.), Ex. 26. 34. HOMILY, XXIX. 35, a discourse composed and published by authority; Eccles. Lat. homilia; Gk. ouidía, a homily, instruction, intercourse ( 1 Cor. 15. 33). HONEST, 3 a. Epi. e; 3. a. E. e, seemly, honourable; so R.V.; Lat. honestus, honourable. In this sense frequently in Shakspere. HONOURABLE( Te Deum), worthy of honour( cp. Rev. 7. 12). Lat. honorabilis. In the American Prayer Book the word is changed to' adorable.' HORN, Ps. 18. 1,' Jehovah the horn of salvation,' the weapon of attack, the means of deliverance and victory. See also St. J. Bap. g. HORNS( OF THE ALTAR), Ps. 118. 27, the projecting corners on the summit of the altar. HOSANNA, 1 A. g, a Hebrew expression of praise or gratulation, originally a form of supplication, occurring in Ps. 118. 25, and meaning' Save, I beseech thee.' Lat. Hosanna( Vulg.)= boavvá( Matt. 21. 9). Osanna to the sone of David. Wyclif. HYMN, IX. r( Te Deum); 5 a. Epi. e; 20 Tr. e, a metrical composition in praise of God, forming part of the religious worship of Christians; Lat. hymnus( Vulg.) Ξύμνος. HYSSOP, Ps. 51. 7; Wed. b. E. e, a bunch of the caper plant used for sprinkling, and especially in the purification service of the Tabernacle and Temple; Lat. hyssopus ( Vulg.)= voowTos; Heb.' ezobh. See Aids( art. PLANTS). I IGNORANCES, XII., acts or sins of ignorance. Lat. ignorantia( Vulg., Ps. 24( 25). 7). ILLUMINATE, XII., to enlighten; Lat. illuminare( Vulg.). IMMACULATE, XXI., spotless; Lat. immaculatus( Vulg.). IMMANUEL, Ann. V. M. e, God with us; a Heb. phrase. See EMMANUEL. IMMORTAL, xvI., deathless; Lat, immortalis( Vulg.). IMPOSITION, xxvII., a laying on; Lat. impositio( Vulg.). IMPOTENT, XXVII.,' impotent people of the parish,' weak, powerless; Lat. impotens( Vulg.). INCARNATE, xv.( Nicene Creed), clothed with flesh; Late Lat. incarnatus. INCARNATION, XI.; XII., the being clothed with flesh; Late Lat. incarnatio. INCENSE, Ps. 141. 2, odour of spices burnt; Lat. incensum( Vulg.), lit. what is burnt. INCOMPREHENSIBLE, XI., immeasurable, boundless, infinite; in the original Latin the word is immensus;' Lat. incomprehensibilis, that cannot be seized, grasped. INCORPORATE, XVI., to make a person a member of a body social, or society. xv., members incorporate. Lat. incorporatus, pp. of incorporare. INDIFFERENTLY, xv., impartially, without respect of persons; cp, Lat. indifferenter, without distinction. I did nothing else but monish all judges indifferently to do right. Latimer( W.B.W.). INDITE, Ps. 45. 1, to write, compose; O.Fr. enditer; Late Lat. indictare. INFALLIBLE, As. D. e, that cannot deceive; Late Lat. infallibilis. By manie infallible tokens. Geneva, Acts 1. 3. 305 GLOSSARY. INFIDEL, Gd. Fri. c, one who does not believe in Christ; Lat. infidelis( Vulg.). INFORM, Ps. 105. 22, to teach; Lat. informare; but the Heb. should be rendered' to bind his princes; so R.V. INHABITERS, Ps. 75. 4, dwellers. Woo, wo to the inhabiters of the erth. Tindale, Rev. 8. 13. INHERITANCE, IX.,' bless thine inheritance,' i.e. thy people, thy peculiar possession. INJUNCTIONS, xxIx.( the Declaration); XXIX. 37, directions set forth by Queen Elizabeth with regard to the Royal Supremacy; Lat. injunctiones, things enjoined, commands. INNOCENTS, Inn. D., the infants slain by Herod's orders; Lat. innocentes, the harmless ones. INORDINATE, St. Mt. c, irregular, immoderate; Lat. inordinatus( see Vulg., 2 Thess. 3 6). INQUISITION, Ps. 9. 12, a judicial searching for; the reference is Lat. to the Avenger of Blood. inquisitio( Vulg.). INSPIRATION, 5 a. E. c; xv. c; XXIX. 13, divine influence; Lat. inspiratio( Vulg.), lit. a breathing into. INSTANT, 5 a. Epi. e, pressing, urgent, importunate; the idea in the original is rather that of stedfastness; see R.V. Lat. instans. INSTRUMENT, xxIx. 27, a document or deed conveying or giving a title to some possession; Lat. instrumentum. INSTRUMENT OF ΤΕΝ STRINGS, Ps. 33. 2, a ten- stringed harp. See Aids( art. MUSIC). INSTRUMENTS OF DEATH, Ps. 7. 14, deadly weapons, spears or arrows. INVENTION( of Cross), May 3, the finding; Lat. inventio. INVITATORIES, II., antiphons used in the course of the singing of the Psalms; Eccles. Lat. invitatorium. INVOCATION, xxIx. 22, a calling on in prayer; Lat. invocatio. IRREPREHENSIBLE, xXXVII.( Bishops), free from blame; Lat. irreprehensibilis( Vulg.). ISLES, Ps. 72. 10, Heb. coast- lands, i.e. those of the Mediterranean. ISRAELITES, Sex. S. e, children of Israel( Jacob), a name meaning ' God fighteth.' See Aids( PROPER NAMES, Cheyne). Lat. Israelita ( Vulg.)= Ἰσραηλῖται. See also Gd. Fri. c. ISSUE, XIII.,' a happy issue,' result; O.Fr. issue, pp. of issir, eissir; Lat. exire, to go out. J JAH, Ps. 68. 4, a transliteration of Heb. Jah, which is probably a shortened form of Heb. Jahveh. See JEHOVAH. JEALOUS, xv.,' am a jealous God,' used of Jehovah as not brooking any rival; the severe punisher of departure from Himself. O.Fr. jalous; Late Lat. zelosus, zealous, from Lat. zelus( Vulg.); Gk. Šndos, zeal, lit. heat. JEHOVAH, Ps. 33. 12& 83. 18, the God of Israel; an incorrect form of Heb. Jahveh, a name which is generally rendered' the LORD' in R.V. Cheyne( in Book of Psalms, p. 141) says' whatever the origin of Jahveh, the ideas of self- existence and self- manifestation must have inseparably cohered with that name to reflective worshippers. To the Jew Jahveh was the most special name for the Divine Being. See JAH. JEOPARDY, xxII.( 1 Cor. 15. 30), risk, danger; O.Fr. jeu parti, a game in which the chances are even; Late Lat. jocus partitus. JESUS, S. a. C. g, the same as Heb. Jeshua or Joshua,' the Lord is salvation;' Lat. Jesus( Vulg.): Ἰησοῦς. = JEW, Gd. Fri. e, a descendant of Abraham; Jews 0.Fr. Juis, Juifs; Lat. Judai( Vulg.)=' Iovdaîot, lit. the people of the tribe of Judah ( a name which means' celebrated'). 306 GLOSSARY. JEWRY, Ps. 76. 1, Judah; O.Fr. Juierie, Juerie. JUSTIFIED, 11 Tr. g, set right with God; Lat. justificatus( Vulg.). K 6 KIND, xv. r, the Communion in both kinds, i.e. the Bread and the Wine. See also xxIx. 30. KINDLY, XII., natural, according to their kind. And kindly creatures turn all to serpents. Shaks. Ant. ii. 5. 78. KNAP, Ps. 46. 9, to cut in sunder; see R.V. As lying a gossip as ever knapped ginger. Shaks. Merch. iii. 1. 10. KNOW, Ps. 1. 7, to regard with watchful care and love. KNOWLEDGE, TO GIVE, XVII. r, to give notice. L LADY, OUR, VI.,' Annunciation of our Lady,' i.e. of the Blessed Virgin Mary. LAMMAS DAY, VII., August 1; O.E. hläfmæsse dag, loafmass day'( in the Chronicle); on this day took place the Blessing of Bread; see Dict. of Christian Antiquities( s.v.). LARGE, Ps. 31.9,' in a large room,' i.e. a broad unconfined place, so that I am free from straits and difficulties. Thou hast sett my feet in a large place. Wyclif. LATCHET, 4 A. g, a shoe- tie; lit. a little lace; O.Fr. lacet. Whose shoes latchet I am not worthie to stoup downe and unlose. Geneva, Mark 1. 7. LAUD, XIII.; xv., to praise; Lat. laudare. Laude him all nacions. Tindale, Rom. 15. 11. LAVER, XVI., a vessel for washing; in Chaucer, lavour; O.Fr. lavoir from laver, to wash; Lat. lavare. LAW, THE, very often in the Psalms the whole revelation of God, so far as it was then given; the rendering of the Heb. Torah,' instruction, doctrine. LAWYER, 13 Tr. g; 18 Tr. g, one learned in the law of Moses, whose special province was the interpretation of each provision. See Aids ( art. JEWISH SECTS,& c.). LAY TO, Ps. 119. 126,' to lay to thine hand,' to work; so R.V. LAY- PEOPLE, XXIX. 30, the laity as distinct from the clergy; O.Fr. lai; Lat. laicus( Vulg.); Gk. Aaukos, relating to the people. LEARN, Ps. 25. 4, to teach; so R.V. You learn me noble thankfulness. Shaks. A do, iv. 1. 31. LEASING, Ps. 4. 2& 5. 6, falsehood, lying; O.E. leasung. But that false pilgrim which that leasing told. Spenser, F. Q. i. 6. 48. LEAVEN, E. S., dough which when sour causes the fresh dough to ferment and rise; Fr. levain; Lat. levamen, that which raises. LEGEND, II., an ecclesiastical story; Eccles. Lat. legenda. LENT, the spring fast of forty days; O.E. lencten, lengten, lenten, spring. LESSON, a reading of Scripture; Fr. leçon; Lat. lectio( Vulg.). LET, 4 A. c, hindered; from O.E. lettan, to hinder, lit. to make late. LETTER, 12 Tr. e,' not of the letter, but of the spirit,' not of the mere outward book containing the Hebrew Scriptures, but of the lifegiving spirit breathing in them. 0.Fr. letre; Lat. littera( Vulg.). LEVIATHAN, Ps. 74. 15& 104. 26, a huge monster; in the former passage the term is supposed to refer to the crocodile of the Nile, the emblem of Egypt, in the latter to some great fish in the Mediterranean; Lat. leviathan( Vulg.) from the Hebrew. LEVITE, 13 Tr. g, one of the tribe of Levi; Lat. Levita( Vulg.)= Λευΐτης, LIARS, Ps. 66. 2,' shall thine enemies be found liars unto thee,' submit themselves; so R.V. See DISSEMBLE. 307 GLOSSARY. LICENTIOUSNESS, 1., excessive freedom from ecclesiastical restraints, from Lat. licentiosus. LIEN, Ps. 68. 13, lain. When they have lien a little space on the ground. More's Utopia, p. 158. LIGHT, xv.; LIGHTEN( Te Deum), to alight, descend. New lighted on a heaven- kissing hill. Shaks. Haml. iii. 4. 59. LIKE, III., to please. See B.G. The music likes you not. Shaks. Gent. iv. 2. 56. LIKE, TII., likely, probable. Is't like that lead contains her? Shaks. Merch. ii. 7. 49. LITANY, a responsive form of supplication and intercessory prayer; Eccles. Lat. litania; Gk. Atraveía, a supplication. LITURGY, I., public worship, an established form of prayer; Eccles: Lat. liturgia; Gk. AELTOVpyía, the discharge of a public duty. In the early Church the Communion Service was wont to be exclusively entitled' The Liturgy.' LIVELY, xv.,' thy true and lively Word,' full of life, life- giving. Our fathers who received the livelie oracles. Geneva, Acts 7. 38. LORD, THE= Heb. Jahveh, Jehovah,' Ps.95. 1; xv.( Nicene Creed), ' the Lord, and Giver of Life'= τὸ πνεῦμα τὸ κύριον καὶ τὸ ζωοTOLóv. Ix.( Te Deum), Lord God of Sabaoth;' cp. Isa. 6. 3, Holy, holy, holy is Jehovah Sabaoth.' Applied to our Saviour Jesus Christ in the Prayer Book( passim). O.E. hlaford, lit. guardian of bread. LOVERS, Ps. 38. 11& 88. 18, loving ones, friends. My lovers and my friends stand aside from my plague. Geneva, Ps. 38. 11. LUCRE, 11I., gain; Lat. lucrum ( Vulg.). Not geven to filthy luere. Tindale, 1 Tim. 3. 8. LUST, Ps. 92. 10, desire; O.E. lust, pleasure. Cp. 14 Tr. e. LUTE, Ps. 33. 2= Heb. nebel, a harp. See Aids( art. MUSIC, s. v. Nebel). O.Fr. lut; Port. alaude; Arab. ' al'ud, a lute, wood, timber( the prefix'al being the Arabic definite article). M MAGNIFY, Ps. 30. 1, to praise highly, to extol; Lat. magnificare ( Vulg.), to make great. MALEDICTION, XXIV., curse; Lat. maledictio( Vulg.); lit. an evil speaking. MAMMON, 9 Tr. g; 15 Tr. g, riches; Lat. mammona( Vulg.)= papwrâs; Chald. mamona. MAN, xx., husband,' I pronounce that they be Man and Wife together.' MANNA, Ps. 78. 25, the food supplied to the Israelites in the wilderness; Lat. manna( Vulg.)= Heb. man. MARTYR, St. Ste. c; 1x.( Te Deum), one who by his death bears witness to the truth of the Christian religion; Lat. martyr( Vulg.); Gk. μάρτυρ, μάρτυς, a witness; lit. one who remembers, declares. MARVEL, Tu. b. E. g, to wonder; O.Fr. merveiller from merveille, a wonder Lat. mirabilia, wonderful things. MASSES, xxix. 31, celebrations of the Holy Communion for the living and dead for the remission of pain or guilt. O.E. mæsse; Eccles. Lat. missa. MATRIMONY, xx., marriage; Lat. matrimonium( Vulg.), connected with mater, a mother. MATRON, xx., a married woman, the mother of a family; Lat. matrona, connected with mater. MATTINS, VI., morning prayers; Fr. matins; cp. Lat. matutinus, belonging to the morning. MEAN, XXIX. 28, the medium, the means; O.Fr. meian( now moyen); Late Lat. medianum, middle. 308 MEAT, Ps. 42. 3, food. O.E. mete. My teares have bene my meate daye and night. Geneva. MEAT- OFFERING, Ps. 40. 8- Heb. minchah, lit. a gift, an offering of meal or vegetables. MEDIATOR, St. Ste. c, He who unites God and man; Lat. mediator( Vulg.) from medius, middle. GLOSSARY. MEET, 2 L. g, fit, proper, according to measure. It is not meet that I should be sad. Shaks. 2 Hen. IV. ii. 2. 42. O.E.( ge) mete. MEMBER, Circum. c; 1 a. Epi. e, one of a community; lit. the limb of a body; Lat. membrum( Vulg.). MEMORY, xv., a memorial. These weeds are memories of those worser hours. Shaks. K. Lear, iv. 7. 7. MERCIFUL, Ix.( Joel 2. 13), full of compassion, love, pity; MERCY= O.Fr. mercit, mercid; Lat. mercedem( acc.), pay, reward; also pity, mercy. venant. But MERCY- SEAT, Ps. 28. 2, the lid or covering of the Ark of the CoSo the Pr. Bk. Vers. understands the Hebrew. the Hebrew should be rendered ' sanctuary,' with reference to the innermost part of the Temple, the Holy of Holies. The Variorum renders chancel;' so Cheyne. MESECH, Ps. 120. 4, Mesech( R.V), tribes between the Black and the Caspian Sea; see Cheyne. METE, Ps. 60. 6, to measure. O.E. metan. Y schal meete the greet valei of tabernaclis. Wyclif. METROPOLITICAL, xxvII., the Metropolitical Church,' the Church of the Metropolitan, i.e. of the Archbishop. The term metropolis is applied in ecclesiastical language to the chief church of the Province; so Canterbury is the metropolis of the Southern Province. Late Lat. metropolis; Gk. μmтрóтоλis, lit. the mother- city. MILITANT, xv.,' Church militant,' Christians serving as soldiers; Lat. militare( Vulg.), to fight. MIND xv.,' ye that mind to come,' propose, intend. So had hee appointed, minding himselfe to goe afoote. A.V.( 1611), Acts 20. 13. MINDED, TO BE, Ps. 55. 3, to intend, purpose. Joseph was mynded to put her awaye secretely. Tindale, Matt. 1. 19. MINISHED, Ps. 12.1& 107. 39, made little, diminished. His minished might. Spenser, F. Q. i. 11. 43. O.Fr. menuiser; Late Lat. minutiare. MINISTER, Ix. r, à term for the clergyman as servant of Christ and of His people; in the early Church minister was the Latin equivalent for deacon( which see); Lat. minister( Vulg.), a servant, lit. the lesser official. MINISTRATION, 12 Tr. e, service. Lat. ministratio( Vulg.), a service, work of a minister. MINSTRELS, Ps. 68. 25, players on stringed instruments; 24 Tr. g, flute- players; so R.V. O. Fr. menestrel; Late Lat. ministralem, one in service, a retainer, connected with minister( which see). MIRACLE, 2 a. Epi. g, in the orig. properly a sign;' Lat. miraculum ( Vulg. in O. T.), something wonderful, connected with mirus, wonderful! MISCARRY, Ps. 21. 7, to fail; in the original to be moved; so R.V. I would not have him miscarry for the half of my dowry. Shaks. Tw. N. iii. 4. 70. MODERATION, 4 A. e, forbearance, gentleness; so R.V. Lat. moderatio, restraint, temperateness. MOLTEN, XXIV.,' carved or molten image,' melted( cp. Ps. 106. 19). O.E.( ge) molten, pp. of meltan, to melt. MONITIONS, XXVII.( Priests); publick and private monitions," warnings; Lat. monitio. 309 6 MONSTER, Ps. 71. 6, the rendering should be,' I am as a wonder unto many, but Thou art my strong refuge;' so R.V. Lat. monstrum, a portent, something to make one learn. MORE, St. Thos. e,' the more confirmation,' greater. It is my more dishonour. Shaks. Cor. iii. 2. 124. MORIANS, Ps. 68.31,' the Morians' land,' Heb. Cush, i.e. Ethiopia; see Aids( ETHNOLOGY, S. V. Cush). O.Fr. Morien; Late Lat. Mauritanum; cp. Lat. Mauritania, Morocco; Maurus, a native of N. Africa. Cp. Luther's rendering, Morenland, land of the Moors. GLOSSARY. MORTAL, 1 A. c; 1 Tr. c, liable to death and subject to infirmity; Lat. mortalis( Vulg.), from mors, death. MORTIFY, Inn. D. c; Circum. c, to kill, destroy; Lat. mortificare ( Vulg.). MOST, XVI., greatest, the most number of the people." The most champion of the world. King Arthur( W B. W.). MOTE, 4 Tr. g, a particle of dust; O.E. mot. Brothir, suffre I schal do out a mote fro thin ise. Wyclif. As thik as motis in the sonne beem. Chaucer, C. T. 6450. MOTIONS, 1 L. c, promptings, influences, inspirations; Lat. motio, a moving. MOUTHS, Ps. 35. 15,' making mouths at me,' a printer's correction for making mowes;' M.E. moe, an ill- natured thrusting out of the lips, a grimace; O. Fr. moue; O. Dutch mouwe, the protruded under lip. And otherwhiles with bitter mockes and mowes He would him scorne. Spenser, F. Q. vi. 7. 49. MOVE, IX., to stir, impel; Lat. movere. MUCH, 11., very,' much agreeable.' 1 confess me much guilty. Shaks. As You, i. 2. 196. MULTITUDE, Ps. 5. 7,' multitude of thy mercy,' greatness; Lat. multitudo( Vulg.). MUSE, Ps. 143. 5, to meditate; O.Fr. muser, to sniff as a dog does in hunting, from* muse( whence museau), a muzzle, nose of an animal; Lat. morsum. MUSTER UP, 1., to display so as to make a fair show; M. E. moustre; O.Fr. moustre, a muster, a show, from moustrer; Lat. monstrare, to show. MYSTERY, XII.,' the mystery of thy holy Incarnation;' 3 A. c,' stewards of thy mysteries xv., those holy mysteries;' xx., Matrimony to such an excellent mystery.' The usual Scriptural meaning of the word mystery' is a spiritual truth hidden once but now revealed to Christ's servants;' cp. 3 A. e, stewards of the mysteries of God.' The term is particularly applied to the Holy Communion as a sacred rite, the mysterious channel of spiritual grace. Matrimony is a mystery as being a type of the relation between Christ and His Church; see Eph. 5. 32. Lat. mysterium( Vulg.)= Gk. μυστήριον, in classic writers a secret rite in which only the initiated could join, from w to close the eyes or mouth. MYSTICAL, All S. c,' the mystical body of thy Son,' i.e. the Church of Christ; so XV.; XVI.,' sanctify this water to the mystical washing away of sin;' xx.,' the mystical union that is betwixt Christ and His Church.' The word is determined by the sense of' mystery,' and seems in all these passages to mean supernatural, spiritual. Cp. Lat. mysticus: Gk. uvoTKÓS, secret, connected with the mysteries. See above. N NAME, Ps. 7. 18,' the Name of the Lord.' The Name of Jehovah' in Scripture is used to signify the Nature of God as revealed by Himself to men, which is all that we can know of Him. NATIVITY, XII., birth; Lat. nativitas( Vulg.). NAUGHTY, xv., bad, wicked, good for nothing. So shines a good deed in a naughty world. Shaks. Merch. v. 91. NETHER- HOUSE, XXIX.( Ratification), the Lower House of Convocation; O.E. neodor, lower. NETHERMOST, Ps. 86. 13, lowest ( R.V.). The nethermost gallerie was five cubites broad. Geneva, 1 Kings 6. 6. NEW MAN, xvI.; 19 Tr. e, the new life= ὁ καινὸς ἄνθρωπος. NEW- FANGLED, III., fond of what is new; M.E. newe- fangel, ready to seize what is new; cp. O.E. fangol, ready to seize. 310 So newefangel be they of their meat. Chaucer, 10932. GLOSSARY. NEW- FANGLENESS, III., eagerness for what is new. Full of vaine follies, and new fanglenesse. Spenser, F. Q. i. 4. 25. NOBLE, IX.( Te Deum),' the noble army of Martyrs,' pure, lustrous = candidatus( in the Lat. original), white- robed. NOCTURN, II., a seventh portion of the Psalms read at Nocturn, a service held in the night; Lat. nocturnus. NOISOME, Ps. 91. 3, destroying, destructive. People savage, wild and noysome. More's Utopia, p. 22. From annoy; O.Fr. anoi, enui ( mod. ennui). NOVICE, xxvII.( Bishops, e), a neophyte, a recent convert; Fr. novice; Lat. novitium, newly arrived. O OBLATION, Ps. 51. 19, whole burnt offering( R.V.)= Heb. kalil, the whole, a sacrifice of which the whole is burned. xv.,' alms and oblations; the word oblations' probably refers to the bread and wine just placed upon the table, as well as to any other offerings made at this time; xxIx. 31,' the one Oblation of Christ,' the Offering; Lat. oblatio( Vulg.). OCCUPY, Ps. 107. 23,' which occupy their business,' do business; so R.V. All the ships of the sea were in thee to occupie thy marchandise. Geneva, Ezek. 27. 9. O. Fr. occuper; Lat. occupare ( Vulg.). OF, XII., Father of heaven,' from heaven Lat. de cælis. xv.( Nicene Creed), Light of Light,' Light out of Light- Pós ek duros. OFFEND, St. Mich. g, to cause to stumble; so R.V.; Lat. offendere, to stumble, to offend. OFFERTORY, xv., those verses of Scripture appointed to be read in the Communion Service while the people are offering.' Hence sometimes the alms then collected are popularly called the' Offertory.' Eccles. Lat. offertorium. See Dict. of Christian Antiquities( s.v.). OFFICE, XVII. r,' Office for Private Baptism,' the service appointed for a particular occasion; Eccles. Lat. officium, public prayers. OLD MAN, 6 Tr. e; 19 Tr. e. the former self before the new birth = ὀ παλαιὸς ἄνθρωπος. OPERATION, xv.,' by the operation of the Holy Ghost,' the working; Lat. operatio( Vulg.). OR EVER, Ps. 58. 8, before; or= ere; O.E.@er, before( Dan. 6. 24). Or ever I had seen that day. Shaks, Haml. i. 2. 183. ORACLES, S. a. As. e,' oracles of God'= Aóyia, a word used by the Greeks for the solemn utterances of the priestess at Delphi, and thus in the N.T. employed for any answer from God. Who received the livelie oracles to give unto us. Geneva, Acts 7. 38. ORDERED, TO BE, xxIx. 36, to be admitted to Holy Orders. ORDERS, XXVII.( Preface), Orders of Ministers.' In early Church history the clergy were known collectively by the name of Ordo, a term of frequent occurrence for a municipal senate, or for the committee of an association. ORDINARY, xv. r,' the Ordinary of the place,' that person who has ecclesiastical jurisdiction, mostly the Bishop of the diocese; Eccles. Lat. ordinarius. ORDINATION, xxvII.( Preface), the act of ordaining; Eccles. Lat. ordinatio, an appointing to office. OTHER, III., and Ps. 49. 10, others; so R.V. They by their example provoke other to work. More's Utopia, p. 83. P PAMPHLET, I., a small work on some question of the day. Cp. Low Lat. panfletus( Philobiblon R. de Bury, p. 68, ed. 1888). 311 GLOSSARY. PARABLE, Sex. S. g, a comparison of earthly things with heavenly; Lat. parabola( Vulg.)= rapaßoλń, a comparison. PARADISE, Th. b. E. g, the general gathering place of happy but waiting souls after death, an equivalent for the ordinary Jewish phrase' the garden of Eden ,, called also Abraham's bosom ( which ( Vulg.) παράδεισος. The Gk. word is used of the garden of Eden by the LXX., Gen. 2. 8. In classical Greek it occurs in the sense of a park, pleasure- ground;' probably of Persian origin. see). Lat. paradisus This dai thou schalt be with me in paradise. Wyclif. PARAGRAPH, a distinct portion of a treatise; Late Lat. paragraphus; Gk. παράγραφος, a mark written in the margin. PARDONS, xxIx. 22, indulgences exempting persons from churchcensures, and from the pains of purgatory; Late Lat. perdonum ( Ducange) from perdonare, to remit a debt, to grant. PARISH, xv., a circuit of ground committed to the charge of one minister; Fr. paroisse; Eccles. Lat. paroecia; Gk. mapoukía, a diocese; in early days the community of Christians living within a city, regarded in relation to the nonChristian population which surrounded it. In the LXX. Tapoikia means a colony of sojourners. PARISHIONER, xv. r; XXI., a member of a parish; M.E. parisshen; O. Fr. paroissien; Late Lat. parochianum, from parochia for paroecia( see above). PARSON, xv. r, the incumbent of a parish; Late Lat. persona, dignity, rank, curate, parson, person ( Ducange). PART, xx.,' till death us do part;' ' depart' was the word used before 1662, meaning' to separate;' so Wyclif( Matt. 10. 35). Till death us depart. ( Ed. 1604.) PASCHAL, VIII.,' the Paschal Full Moon; XV., the very Paschal Lamb,' belonging to the Passover; Eccles. Lat. paschalis from pascha( Vulg.)= Táoxa, the passover; Heb. pesach, Ex. 12. 11, a passing over, a sparing. PASS, xv., which passeth all understanding,' to over pass, surpass, transcend. Cp. 2 Sam. 1. 26. PASSION( of Christ), XII.; Ann. V. M. c; xv.; XXIX. 35, the suffering of Christ during his trial and crucifixion; Lat. passio ( Vulg.), suffering. PASSIONS, xxIx. 1,' God.... without body, parts, or passions,' i.e. He cannot suffer, He cannot be affected by anything external to Himself. PASSOVER, 1 a. Epi. g; E. S.; Mon. b. E. g, a translation of Táoxa. See PASCHAL. Wed. b. E. g, passover the Paschal Lamb. PASTOR, XIII.; St. Mk.e; St. Pet. c, the Christian minister as ruler and feeder of his flock; Lat. pastor( Vulg.), a shepherd. PATE, Ps. 7. 17, the crown of the head. His wickednes shall fall upon his owne pate. Coverdale. PATEN, xv., the plate for the bread in the Holy Communion; Eccles. Lat. patena. PAVILION, Ps. 18. 11, a curtained tent; the Psalmist speaks of darkness as the abode of Jehovah. He made darkenes his secret place and his pavilion rounde about him. Geneva. Fr. pavillon, a tent, so called because spread out like the wings of a butterfly; Lat. papilionem, a butterfly, a tent. PEEVISH, I., fretful, perverse like a child. 312 A wretched and peevish fellow. Shaks. Hen. V. iii. 7. 142. PELAGIANS, XXIX. 9, heretics in the 5th century, named after Pelagius, a native of Wales, who died A.D. 418. His Gk. name is said to be a translation of the Celtic Morgan,' by the sea.' GLOSSARY. PEN, Ps. 45. 2, Heb.' êt, here pro- PHARISEE, 11 Tr. g, one belonging bably a reed. My tunge is a penne of a writere. to the Jewish sect of the' Distinct' or' Separatists;' see Aids ( art. JEWISH SECTS); pharisaei ( Vulg.)= paparaîoi; Heb. perushim. 1 Wyclif. PENANCE, XXIV.,' worthy fruits of penance'=' fruit_worthy of your repentance;' so R.V., Matt. 3. 8. O.Fr. penance; Lat. poenitentia ( Vulg.). PENANCE, xXXIX. 33, punishment submitted to at the hands of the ecclesiastical authorities in token of penitence. XXIX. 25, one of ' the five commonly called sacraments.' PENTECOST, VIII., Whit- sunday; the' Fiftieth- day' Feast, the Feast of Weeks, the feast of the firstfruits. Lat. Pentecoste( Vulg.)= TEVTYKOOT, the fiftieth( day). Hence Fr. Pentecôte, Germ. Pfingsten. PENY( penie in ed. 1604, now printed penny), S. S. g,-dnvápiov, the Roman denarius,' value about 7d., the pay of a Roman soldier in the reign of Tiberius. O. E. pening, pending, lit. a little token or pledge. Cp. Germ. Pfand, a pledge, pawn. PERADVENTURE, Ps. 139. 10, perhaps; Fr. par aventure, by adventure, perchance. PERSON, Nat. of Ch. e,' the express image of his person,' i.e. the very image, the impress of his substance( which see). XI.; XII.,' three Persons and one God,"" one Person of the Father.'' Person,' a word used by theologians to express eternal distinctions in the divine nature, must not be understood in the ordinary sense of an individual.' 23 Tr. g, thou regardest not the person of men,' the outside appearance; thou art impartial, and judgest according to inward realities. Person persona. See PARSON. Lat. PERSUASION, 1., religious views; Lat. persuasio, belief, conviction. PEW, XXIV. r,' the Reading Pew,' a raised desk in which to read the service; M. E. puwe; O. Fr. pui, a raised place; Lat. podium, a balcony. PICKING, XVIII., pilfering, petty thieving. I had of late occasion to speak of picking and stealing. Latimer( W. B.W.). PIE, I., Lat. Pica, the Ordinal regulating the service to be used at the Canonical Hours. It was a Table of Reference written on a board with every possible abbreviation of words. PITIFULNESS, XIII., compassion. Basilius( praises) Zelmane's valour in conquering, and pitifulness in pardoning. Sydney, Arcadia. PITY, Ps. 102. 14,' it pitieth them,' they regard with pity her dust; so Hebrew. It would pity a man's heart to hear that I hear of the state of Cambridge. Latimer( ap. Webster). PLACE, IX.,' in sundry places,' passages( see Acts 8. 32). Plato hath a notable place of the same thing in his books De Republica. Ascham's Schoolmaster, p. 34. PLAGUE, XIII. 2, a stroke or calamity inflicted by God upon men; XIII. 6; XXI. r, a malignant pestilence; Ps. 38. 17,' I am set in the plague;' the Heb. should be rendered I am ready to halt;' so R.V. Lat. plaga, a stroke( Vulg.). PLANTATION, I., an original settlement in a new country. I account new plantations to be the children of former kingdoms. Bacon, Essay 33, Of Plantations. Lat. plantatio, a planting. PLEASURE, Ps. 30. 5, goodwill, favour; so R.V. POMP, Ps. 49. 17, his glory, riches; so Heb. XVIII., pomps, the outward display, show and splendour. Lat. pompa( Vulg.); Gk. ToμÝ, a solemn procession. Nether shal his pompe descend after him. Geneva. PORTS, Ps. 9. 14, gates; so R.V. Lat. porta( Vulg.). I rode by nighte unto the valley porte. Coverdale, Neh. 2. 13. 313 GLOSSARY. POSTERITIES, Ps. 106. 31, generations; so R.V. Amonge all posterityes for evermore. Coverdale. Lat. posteritas( Vulg.). POTSHERD, Ps. 22. 15, a fragment of pottery; sherd, a broken thing; O.E. sceard. POWERS, Epi. e, angelic beings; 21 Tr. e, evil spirits. PRAYER, 0. Fr. preiere( mod. prière); It. pregaria; Late Lat. precaria, prayers, demands( Ducange); from Lat. precari, to pray. PREACH, Ps. 2. 7,' I will preach the law,' I will tell of the decree; so R.V.; Fr. prêcher; Lat. prædicare, to declare in public. PREACHERS, Ps. 68. 11, the Heb. should be rendered' The women that publish the tidings are a great host;' so R.V. PREACHING, XII., the delivery of a public discourse on sacred matters. PRECEDENT, xv. r, preceding, going before. Another defect which I note ascendeth a little higher than the precedent. Bacon, Adv. of L.( W.B.W.). PREMONISH, xxvII.( Priests), to warn; cp. Lat. præmonere( Vulg.). PRENTICE, XVIII. r, a learner of a trade; a shortened form of apprentice; Late Lat. apprenticius; see Ducange. PRESENTATION( of Christ in the Temple), Pur. St. M. g. the presenting of Jesus by His parents to the Lord, Luke 2. 22; Eccles. Lat. præsentatio. See Dict. of Christian Antiquities, p. 1140. PRETORIUM, Tu. b. E. g, the residence of the Roman governor; Lat. prætorium( Vulg.)= patTópiov. From Lat. prætor, the governor of a province. PREVENT, 17 Tr. c, to come to meet, and so, to help. Lat. prævenire, to come before. Thou didest prevent him with liberal blessings. Geneva, Ps. 21. 3. PRIEST, Ps. 132. 17= Heb. kohen, one of the family of Aaron, whose descendants alone could offer sacrifice unto the Lord. PRIEST, xxvII., in the Christian Church the designation of one belonging to the second order of the ministry. O.E. preost; Lat. presbyter( Vulg.); Gr. peoßúrepos ( in N.T. an elder). See ELDERS. PRIME, VIII., the Golden Number. See p. 30. PRIMITIVE( Church), xxIv., the church of the early ages; Lat. primitivus( Vulg.). PRINCES, xxIx. 21, reigning sovereigns; Lat. princeps, lit. the first. PRINCIPALITIES, Epi. e; 21 Tr. e, beings bearing rule in the supernatural world; Lat. principalitas; in the Vulg. principatus. PRIVY, XII., secret. In the dai whanne God schal deme the privy thingis of men aftir my gospel. Wyclif, Rom. 2. 16. O.Fr. privé; Lat. privatum, apart. PROPER( Lessons), v., lessons selected, and belonging to a certain Sunday or Holy- day; Lat. proprius, one's own, special. PROPERTY, xv.,' whose property is always to have mercy,' essential character, peculiar quality. This hath been the property of God since the beginning. Coverdale( W.B.W.). O.Fr. propreté; Lat. proprietatem ( Vulg.). PROPHETS, 1x.( Te Deum), the inspired teachers of the O. T. church; St. Mk. e, Christian teachers and expounders speaking under the influence of the Holy Spirit. Lat. propheta( Vulg.)= mpоońтns, one who speaks forth. PROPITIATION, 1 Tr. e; xv.( 1 John 2. 2), the means whereby God has been made propitious, favourable to us; Lat. propitiatio. PROSELYTES, Wh. S. e, converts to Judaism; Lat. proselytus( Vulg.) = mpoonAvтos; lit. one who has come to a place, a sojourner, hence in N. T. a convert. See Aids( art. JEWISH SECTS). 314 GLOSSARY. " PROVE, Ps. 95. 9, proved me,' found out by experience what my character was; O.Fr. prouver; Lat. probare( Vulg.). PROVERB, 5 a. E. g, the orig. Gk. ( rapouia) implies in Scriptural usage something dark and enigmatical, often used in the sense of allegory; Lat. proverbium ( Vulg.). PROVIDENCE, 2 Tr. c, God's foreseeing care over His creatures: Lat. providentia( Vulg.). PROVINCE, I., the territory under the rule of an Archbishop or Metropolitan; Eccles. Lat. provincia( Ducange). PROVOCATION, Ps. 95. 8, as in the provocation;' Heb. as at Meribah,' i.e. chiding or strife, Ex. 17.7. Lat. provocatio( Vulg.), from provocare, to call forth. PSALM, xxv., Lat. psalmus( Vulg.) = valuós. See below. PSALTER, IV.; V., the book of Psalms; Eccles. Lat. psalterium; Eccles. Gk. ψαλτήριον, from válecv, to harp, lit. to pluck. PUBLICANS, St. Mat. g, persons to whom the taxes were sub- let by the Roman capitalists who farmed the revenues of a province; see Aids( art. JEWISH SECTS). Lat. publicani( Vulg.) from publicum, the public income, revenue. PULPIT, xxIv. r, O.Fr. pulpite ( now pupitre, a desk); Lat. pulpitum, a stage for actors. PURGATORY, xxIx. 22, the place, as the Council of Trent teaches, wherein souls are purged by fire from their impurities before they are admitted into heaven; Eccles. Lat. purgatorium from Lat. purgare, to make pure. PURGE, Ps. 51. 7, to remove sin; so Heb.; St. Mk. g, to cleanse; Lat. purgare( Vulg.). See above. PURIFICATION, Puri. St. M., a ritual observance among the Jews, taking place 40 days after the birth of a son. Lat. purificatio( Vulg.). Q QUADRAGESIMA. VIII., Quadragesima Sunday is six weeks before Easter; Lat. quadragesima, fortieth; in Eccles. Lat. the season of Lent; cp. Fr. carême. QUARREL, Ps. 35. 23,' to judge my quarrel,' to do me justice; O.Fr. querele; Lat. querela, a complaint, an accusation( in law). QUATERNION, St. Pet. e, a band of four soldiers; Lat. quaternio ( Vulg.). QUICK, IX.( Creed); Ps. 55. 16, living, alive( R.V.); O.E. cwic. They believe that the dead be conversant among the quicke, as beholders and witnesses of all their words and deeds. More's Utopia, p. 150. QUINQUAGESIMA, the next Sunday before Lent; so called because in round numbers it is 50 days before Easter; Lat. quinquagesima( dies), the fiftieth day. QUIRE, IX. r, the part of the church where the singers are; O.Fr. quer; Lat. chorus, a band of singers; Gk. χορός. R RABBI, Tr. S. g, a title of respect, Master; Lat. Rabbi( Vulg.)= paßßi; Heb. rabbi; lit. my master. RACA, 6 Tr. g, an expression of contempt, meaning worthless one!' In Vulg. and Greek from a Chaldee word, the root- idea of which is emptiness; cp. James 2. 20,' O vain( empty) man.' RAHAB, Ps. 87. 3; cp. Ps. 89. 11 ( A.V.), a name for Egypt in Hebrew poetry( Isa. 30. 7& 51. 9), expressing the boisterousness or arrogance of the Egyptians as a people; Heb. rahab, the boisterous one; cp. Job 26. 12. RAIMENT, 3 A.g; Ps. 109, 17, clothing. M.E. araiment; cp. O.Fr. arrayer, to array. RAMPING, Ps. 22. 13, snatching, tearing, ravening( R.V.). They gape upon me with their mouthes, as it were a rampynge and roarynge Lyon. Mathew's Bible. Under whose shade the ramping lion slept. Shaks. 3 Hen. VI.v. 2. 13. 315 GLOSSARY. RATIFY, XIX., to confirm( a promise); Late Lat. ratificare, to make settled, valid. RAVISH, Ps. 10. 9, to carry off; Fr. ravir; Lat. rapere, to snatch. He settith aspies, for to ravysche a pore Wyclif. man. REALM, XXIX. 37, kingdom; O.Fr. realme( mod. royaume); cp. O.Fr. real( mod. royal); Lat. regalem. REASON, Ps. 38. 3,' by reason of,' on account of. By the reason of her costlynes. Tindale, Rev. 18. 19. O.Fr. raison; Lat. rationem. REASONABLE, XI., " reasonable soul,' endowed with reason, rational. O.Fr. raisonnable; Late Lat. rationabilem. REBUKE, Ps. 39. 9, an object of scorn; so Heb. Cp. O.Fr. rebouquer, to take the edge off, to blunt. REDEEMER, Ps. 19. 15= Heb. go'el, deliverer; XII. Lat. redemptor, one who ransoms( Vulg.), lit. one who buys back( a slave), and so releases. REDEMPTION, xxIx. 28, the deliverance of mankind from sin and death by the obedience and sacrifice of Christ; Lat. redemptio, lit. a buying back( Vulg.). REDUCE, III., to bring back to a better condition; Lat. reducere. REFRAIN, Ps. 40. 11& 76. 10& 119. 101& 131. 3, to restrain; O. Fr. refreiner; Lat. refrenare( Vulg.), to hold in with a bit, from frenum, a bit, curb. REGENERATE, N. of Ch. c; xvI.; REGENERATED, xxIx. 9, born again; Lat. regeneratus( Vulg.). REGENERATION, Con. St. P. 9, the new birth of the whole creation, the restitution of all things; Lat. regeneratio( Vulg.); XVI., XXIX. 27, new birth. REHEARSE, Ps. 87. 6, to reckon, to count; so R. V. O. Fr. rehercer, to harrow over again, to go again over the same ground, from herce, a harrow. REINS, Ps. 7. 10& 16. 8& 26. 2& 139. 12, the parts about the heart; in the original the kidneys, regarded in Hebrew poetry as the seat of the emotions, and even representing the inmost mind; O.Fr. reines; Lat. renes( Vulg.). Thou, God, sekyng the hertis and reynes, schalt dresse a just man. Wyclif, Ps. 7. 10. RELIGION, XIII. 10, the performance of duties for the love of God; 3 a. E. c, Christ's Religion, a system of faith and worship; 5 a. E. e, pure religion’= θρησκεία, a word implying outward ceremonial service in God's honour, rather than the inner devotedness of heart and life to God. Lat. religio( Vulg.); the word originally meant reverence, being derived from relegere, to look back, to respect, reverence. RELIQUES, xxIx. 22, relics, the remains of the bodies or clothes of Saints or Martyrs; Lat. reliquia ( Vulg.). REMEMBER, Ps. 22. 27,' shall remember themselves.' I remember me. Shaks. Tw. N. v. 286. REMISSION, Ash- W. c, a remitting of a penalty, pardon; Lat. remissio ( Vulg.). REPLENISH, Ix., to fill completely; O.Fr. replenir from Lat. plenus, full. REPROOF, Ps. 31. 13, an object of scorn, from O.Fr. reprover; Lat. reprobare, to reject on a second trial. REPROVED, St. Thos. c, found wanting after examination. RESOLUTION, II.,' the resolution of all doubts,' loosening, unraveling, solution; Lat. resolutio, untying, explanation. RESPONDS, II., musical responses interspersed in the reading of Scriptures; see p. 4; from Lat. respondere, to reply. REVELATION, Epi. e, an unveiling; Lat. revelatio( Vulg.); also in A.V. the name of one of the books of the New Testament= arokáAvis, the Apocalypse, the Unveiling; in Vulg. Apocalypsis. 316 GLOSSARY. REWARD, Ps. 31. 26, to punish; lit. to pay one's due to; so Heb. The original sense of the word ' reward' is to mark or heed, as a lord who observes a vassal, and regards him as worthy of honour or punishment; O.Fr. rewarder ( now regarder, to look). RID, Ps. 71. 1, to deliver; M. E. ridden; O.E. hreddan. Rydde me and deliver me thorow thy rightuousnesse. Coverdale. RIGHT, Ps. 30. 8& 46. 5& 53. 8, very; cp. the titles Right Reverend, Right Honourable. Then shoulde Jacob rejoiyse, and Israell should be ryght glad. Mathew, Ps. 53. 8. RIGHTEOUSLY, XII.,' evils that we most righteously have deserved,' justly; righteous= M. E. rightwis; O.E. rihtwis. RITES, XXIX. 20& 34, religious ceremonies; Lat. ritus, a religious observance; a very old term belonging to religious language among the Romans. It frequently occurs in the Vulg. ROCHET, xxXVII.( Bishops), a linen garment worn by bishops; O.Fr. rochet; Low Lat. rochetum( Ducange); cp. O.H.G. roch, hroch, a garment. ROD, Ps. 110. 2,' the rod of thy power,' i.e. thy powerful sceptre, the emblem of royal power; see Cheyne. The Lord shal send the rod of thy power out of Zion. Geneva. O.E. rod, a rod, pole, gallows, cross. 6 ROGATION, VIII.; XXIX. 35, Rogation Sunday,'' Rogation Days,' the Sunday and the three days before Ascension Day, set apart to be observed by processional prayers and fastings; Eccles. Lat. rogationes, processional prayers ( Ducange), from Lat. rogare, to ask. The old English term for this season was Gang- days, i.e. procession days; see Cotgrave, s. v. Rouaisons. ROOM, Ps. 31. 9,' in a large room;' see LARGE; 17 Tr. g,' the chief rooms, R.V.; seats; so the highest room, the chief seat; so R.V.;' the lowest room,' the lowest place; so R.V. RUBRICK, I.; xv., a rule in the Prayer Book, so called because in old times usually written in red letters; Late Lat. rubrica, a title or a rule written in red, from Lat. ruber, red. RUNAGATES, Ps. 68. 6, rebellious; so R.V. I wyll not playe the runagate and goe everywhere, but I retourne agayne to my father. Udall's Erasmus( W.B.W.). Cp. M.E. renegat; O.Fr. renegat, a renegade, an apostate; Late Lat. renegatus, one who denies his religion( Ducange), from renegare, to deny. S SABA, Ps. 72. 10, Seba in R.V., generally identified with Meroë, the chief town of Cush or Ethiopia; see Aids( art. ETHNOLOGY); cp. Isa. 43. 3; Saba( Vulg.) Zaßá, LXX. and Josephus; Heb. Sebha'. SABAOTH, 1x.( Te Deum),' Lord God of Sabaoth,' of hosts, armies; cp. Vulg. Rom. 9. 29; James 5. 4, Dominus Sabaoth= Σαβαώθ ( LXX.) from the Hebrew. Jehovah was called the Lord of Armies,' as ruler of the heavenly hosts, the stars, of the ministering spirits, the angels, of the It armies of His people Israel. was a title equivalent to' the God of heaven,'' the Almighty.' It is often rendered in the LXX. by παντοκράτωρ, almighty. SABBATH, xv.; XVIII., the day of rest( Ex. 20. 10); Lat. sabbatum ( Vulg.); cáßßara, pl.( LXX.); Heb. shabbath, rest; cp. Fr. samedi, Saturday, representing Late Lat. sabba( ti) dies. SACKCLOTH, Ps. 30. 12& 35. 13, coarse stuff made of hair- cloth worn during mourning; Lat. saccus, a sack( Vulg.); JáKKOS ( LXX.) Heb. sak( Gen. 37. 34). = 317 SACRAMENT, XXIX. 25, 26, 28, 29, 35, a sacred rite ordained by Christ himself; see p. 255; Late Lat. sacramentum, a sacred rite; also specially, one of the more solemn rites of the Gospel and the Church. In Vulg. sacramentum= μvorýplov, mystery( Rev. GLOSSARY. 17. 7). Among the Romans the word sacramentum meant( 1) any thing sacred, hence in law a sacred deposit, a pledge;( 2) the military oath of allegiance. Hence Fr. serment, an oath. SACRIFICE, Ps. 4. 5& 51. 19= Heb. zebhach, a slain victim; Ps. 141. 2 = Heb. minchuh, a gift, an offering; Ps. 118. 27= Heb. chag, the sacrificial victim, lit. a feast. In the Prayer Book the word is used very frequently of the self- devotion of Christ and of his atoning death, as well as of the self- dedication of Christians for Christ's sake to God; see 2 a. E. c; xv.; XVIII.; XXIX. 2, 15. In xxix. 31, ' the sacrifice of masses; Lat. sacrificium, an offering to God ( Vulg.), lit. a sacred function, a very common word in the religious language of the Romans. SADDUCEES, 18 Tr. g, a sect among the Jews which insisted chiefly upon morality, and professed no hope of future recompense; see Aids( art. JEWISH SECTS); Lat. Sadducæi( Vulg.)= Zaddovkaiol, from a Heb. word meaning righteous.' SAINTS, IX.( Te Deum and Creed); All S. c; XXIX. 22, the holy ones, whether on earth or in heaven; Fr. saint; Lat. sanctus( Vulg.)= äytos( as in Phil. 1. 1)= Heb. qadosh, separated, consecrated and devoted to the service of God. See HOLY. SAINTS, Ps. 30. 4& 31. 26& 50. 5 & 52. 10& 79. 2= Heb. chasidim, pious men, the Hebrew word including both love to God and love to man; see Aids( art. JEWISH SECTS,' The Chasidim'). SALVATION, All S. e, in Psalms frequently; XXIX. 6, 17, 18, 20, deliverance, help, safety, welfare, prosperity, victory. A word of large meaning, including all that is implied in the saving grace of God. Lat. salvatio( Vulg.), but the usual word in the Vulg. is salus, health, safety. SANCTUARY, Ps. 20. 2, the holy place on the heights of Zion; Lat. sanctuarium( Vulg.) from sanctus; see SAINTS. SANDALS, St. Pet. e, wooden soles bound on to the feet with straps; Lat. sandalia; Gk. oavdália; a word of Persian origin. SATAN, Ps. 109. 5,' let Satan stand at his right hand,' i.e. an adversary; so R.V. SATAN, 1 L. g; St. Mich. e; XII., one of the names of him who is variously called in Scripture the dragon, the old serpent, the devil, the accuser, the tempter; Lat. Satan( Vulg.)= Σατᾶν( Σατανᾶς)== Heb. Satan, a bitter enemy, a persecutor; in the Book of Job, the malignant accuser of men in the presence of God. The LXX. renders Heb. Satan by Stáßolos ( cp. 1 Chron. 21. 1). See DEVIL. SATISFACTION, 4 A. c; xV., ' the satisfaction of thy Son;' xXIX. 31, something done to satisfy a person offended, a term used of the Offering of Christ on the Cross; Lat. satisfactio( Vulg.), lit. a making content( properly a legal phrase). SAVIOUR, Ps. 17. 7& 18. 1& 106. 21, He who saves, helps, delivers, gives victory and prosperity, said of Jehovah; x.,' Jesus Christ our Saviour;' O.Fr. saveōr; Lat. salvatorem( Vulg.). See SALVATION. SCHISM, XII., a separation from communion with the Catholic Church; in the N.T. the word is used for a division within the Church( see 1 Cor. 1. 10); Lat. schisma( Vulg.)= σχίσμα, lit. a rent, as of garments, nets, hence discord, division. SCHOOL AUTHORS, XXIX. 13, more commonly school- men, a name given to the theological writers of the Middle Ages. They were dialecticians as well as theologians, and spent much time on points of nice and abstract speculation. Lat. schola; Gk. axon, a place for learned conversation, lectures; lit. rest, leisure, spare time. - SCOURGES, Ps. 89. 32, stripes; so A.V.; M.E. scourge( Wyclif, John 2. 15); O. Fr. escourge, a thong, 318 GLOSSARY. whip; hence the verb S. b. E. g ( Matt. 27. 26). He took to hem Jhesu scourgid to be crucified. Wyclif, Matt. 27. 26. SCRIBES, St. Ste. g; 3 Tr. g, an order among the Jews; transcribers, guardians, students, and expounders of Scripture; see Aids ( art. JEWISH SECTS); Lat. scriba ( Vulg.), lit. a writer. SECT, XXIX. 18, mode of life, system of opinion; Lat. secta( Vulg.), lit. a path; cp. sequor, I follow. SEDITION, XII.; Th. b. E. g, civil discord, rebellion; Lat. seditio ( Vulg.), lit. a going apart. SEE, XXVII.( Bishops), the seat of a bishop; M.E. se; O.Fr. se, sed; Lat. sedem, a seat; in Eccles. Lat. the church or city of a bishop ( Ducange). SEED, Ps. 22. 23, offspring, descendants; 0.E. sæd. SENATORS, Ps. 105. 22, lit. elders: so R.V.marg. Lat.senator( Vulg.), lit. a member of the senate, senatus, the council of elders, connected with senex, old. SEPTUAGESIMA, the third Sunday before Lent, in round numbers 70 days before Easter; Lat. septuagesima( dies), the seventieth. SERAPHIN, IX.( Te Deum), the highest of the nine Orders of the Heavenly Intelligences, according to the teaching of the theologians of the Middle Ages, representing ardent love; seraphin- Heb. seraphim( Isa. 6. 2), seraphs, divine beings seen by Isaiah in his vision of heaven, conceived as guards keeping everything that is profane or unclean at a distance. The word has been supposed to mean' the burning ones." To thee cherubyn and seraphin crien with outen stentinge. Douce MS.( 1420)( N.E.D. s. v. cherub). SERMON, xv.; xvI., a public discourse in church; Lat. sermo, discourse, words( Vulg.). SERVICE( DIVINE), II., the Common Prayers in the Church, an equivalent for Liturgy( which see); Eccles. Lat. servitium for servitus, divine service( Ducange). SET BY, Ps. 15. 4,' he that setteth not by himself,' to think much of, to esteem. His name was muche set by. Geneva, 1 Sam. 18. 30. SEXAGESIMA, the second Sunday before Lent, in round numbers 60 days before Easter; Lat. sexagesima( dies), the sixtieth. SHAWM, Ps. 98. 7, a mistranslation of Heb. shophar, a wind instrument formed of a ram's horn or cow's horn,' cornet'( R. V.); ' shawm' is properly the name of a reed instrument, and is also written shalme, shalmie; M.H.G. schalmie; O.Fr. chalemie, chalemel, calamel, a reed pipe, dim. from Lat. calamus; Gk. kadáuos,& reed. With shalmes and sounde of trumpets sing loude before the Lord the King. Geneva. With shaumes and trumpets and with clarions sweet. Spenser, F. Q. i. 12. 13. SHINE, Ps. 97. 4, His lightnings gave shine,' lightened; so R.V. I saw a grett lyght with bryght shyne. Cov. Myst.( W.B.W.). SHIPS OF THE SEA, Ps. 48. 6, the ships of Tarshish; so R.V.; deepsea ships, such as were built for the foreign trade, especially with Tartessus, a city of the Phoenicians in the south of Spain. The Pr.Bk.V. here follows Luther( cp. Isa. 2. 16). See THARSIS. SHRINKED, Ps. 119, 51, swerved; so R.V. SINGULAR, St. Barn. c, rare, special; Lat. singularis, by oneself ( Vulg.). SLEEP, E. Tu. e, David fell on sleep,' fell asleep, i.e. died. For David... fell on slepe. Cranmer. SORE, 4 A. c,' sore let and hindered,' grievously; 0.E. sare; cp. Germ. sehr. See Ps. 38. 8. They were sore amased. Tindale, Mark 6. 51. SORT, Ps. 62.3, all the sort of you,' company, assemblage. 319 Ye shal be slayne all the sorte of you. Mathew's Bible. He chaunst to spy a sort of shepheard Spenser, F. Q. vi. 9. 5. Fr. sorte; It. sorta, condition, kind, manner. groomes. * A a GLOSSARY. SOUL Heb. nephesh,( 1) Ps. 33. 18 & 44. 25& 74. 20& 121. 7& 124. 4.6, life, the vital principle,' anima; ( 2) Ps. 42. 1& 63. 2& 86. 4, the mind, especially as emotional, as loving, hating, trusting, grieving; Ps. 11. 6, used of Jehovah. SOUL, XI.; XV.; 2 L. c; xXII., inner, the invisible in man as distinguished from the visible body; the reasonable, moral, immortal part of man. SPAN, Ps. 39. 6, lit. handbreadths ( R.V.); see Aids( art. MEASURES); O.E. spann, from a root the primary meaning of which was to extend.3 SPECTACLE, XXI.,' daily spectacles of mortality,' proofs of our liability to death daily seen; Lat. spectaculum( Vulg.). SPENT, xv. r, consumed. Their vitaille is consumed and spent. Hall, Hen. V.( W.B.W.). SPIKENARD, Mon. b. E. g, the root of a small plant with an aromatic smell, an ingredient in ointments; see Aids( art. PLANTS OF BIBLE); M.E.spikenard( Wyclif, Mark 14. 3); Lat. nardus spicatus ( Vulg.), nard furnished with spikes; Gk. vapdós; Heb. nerd; Skt. nalada, the spikenard of the Himalaya. SPIRIT Heb. ruach( 1) Ps. 32. 2& 34. 18& 78. 9& 139. 6, the mind as feeling and perceiving;( 2) Ps. 104. 4,' He maketh his angels spirits,' rather,' Who maketh winds his messengers; so R.V. Lat. spiritus, breath( Vulg.). SPIRIT, XXIX. 9,' the flesh lusteth contrary to the spirit'( Gal. 5. 17), the Holy Spirit, the governing principle in man, the animating principle of Christian life; xxII., the last Adam a quickening spirit,' Christ a spirit of influence, giving life to others( 1 Cor. 15. 45); XXII.,' the spirits of them that depart,' denoting that which is immortal in man. SPOIL, Ps. 68. 12, booty, plunder from an enemy's camp; Lat. spolium, orig. the skin of an animal stripped off. SPOUSE, xx., his spouse the Church,' a betrothed, a wife; O.Fr. espouse; Lat. sponsa, a betrothed woman, one promised. STABLISH, Ps. 119. 38, make firm; O. Fr. establir; Lat. stabilire ( Vulg.) from stabilis, standing firmly. STATURE, 1 a. Epi. g, height; but perhaps the Greek should be rendered by' age, time of life;' see R.V.marg. Lat. statura( Vulg.). STATUTES, Ps. 119. 5, ordinances; Lat. statutum, something set, established. The statutes of the Lord are right. Geneva, Ps. 19. 8. STAY, Tu. b. E. e, to rely upon; 0. Fr. estayer( now étayer), to prop. 320 STEWARD, 3 A. e; S. a. As. e, one entrusted with property to be dispensed to others, one who has charge of a household; M. E. steward, stiward; O.E. stigweard, lit. a sty- ward, a keeper of the sty or cattle pen, one who looked after the domestic animals. There was a certayne ryche man which had a steward. Mathew, Luke 16. 1. STOCK, E. Tu. e, family. So frequently in Shakspere. STOCKS, Ps. 105. 18, R.V. renders ' fetters.' Thei maden lowe hise feet in stockis. Wyclif. STOMACH, Ps. 101. 7,' whoso hath a high stomach,' a proud heart; so R.V.; the Heb. means literally one wide of heart. A man of an unbounded stomach, ever ranking himself with princes. Shaks. Henry VIII. iv. 2. 34. STOOL, Ps. 94. 20,' the stool of wickedness;' Heb.kisse', generally denoting the throne of a king, but applied here to the elevated seat occupied by a judge; Luther uses the cognate Germ. stuhl. STRANGE CHILDREN, Ps. 18. 45, the sons of a foreign land, the foreigners, the enemy, the strangers; so R.V. STRANGERS, Wh. S. e, sojourners ( from Rome); so R.V.; people from Rome who were sojourning at Jerusalem. GLOSSARY. STRAW, 1 A. g, to spread; so R.V.; SWEAT, THE, XXI. r, the Sweata form of strew. ing Sickness, Sudor Anglicus, a dreadful pestilence which visited England five times between A.D. 1485 and 1551, destroying thousands. Other cut doune braunches from the trees, and strawed them in the waye. Tindale. SUBSISTING, XI.= Lat. subsistens, being always, continuing. SUBSTANCE, XI.; XV.( Nicene Creed)= Lat. substantia, the rendering of the Gk. ovoía, essence. Substantia means lit. standing under,' and expresses, in the language of the Schoolmen, the invisible reality which underlies the visible object. It should be noted that in theological language substance does not mean visible matter' as it does in ordinary parlance. See TRANSUBSTANTIATION. SUBTILTY, xII., subtlety, acuteness, fine craft; Lat. subtilitas from subtilis, fine, precise, subtle. The serpent beguiled Eve through his subtiltie. Geneva, 2 Cor. 11. 3. SUFFER, Ps. 16. 11, to permit; O.Fr. suffrir( now souffrir); Lat. sufferre, to endure. SUFFRAGE, XXVII. ( Bishops), a short petition, such as is found in the Litany; Eccles. Lat. suffragium, a prayer to the saints ( Ducange), in Lat. a vote, the right of voting. SUNDAY, the first day of the week = Lat. dies Solis, the pagan name of the day, mentioned by Justin Martyr, and retained by Constantine, who in A.D. 321 issued an edict for the general observance of Sunday. The division of the month into weeks of seven days was an Accadian and Babylonian institution, the names of the days being connected with the names of the sun, moon, and five planets. SUNDAY LETTER, see p. 25. SUPEREROGATION, XXIX. 14, ' Works of supererogation,' voluntary works besides, over and above God's commandments; Lat. supererogatio from supererogare, to pay out over and above( Vulg.). SURCEASE, XXVII. ( Deacons), to delay, desist from; cp. O.Fr. sursise, a delay( a law term), from Fr. surseoir, to pause; Lat. supersedere, to forbear. All in maner as soone as the sweat tooke them, or within a short tyme after yelded up the ghost. Holinshed( W.B.W.). SYNAGOGUE, St. Ste. g, a Jewish place of assembly; Lat. synagoga ( Vulg.)= ovvaywyn, a bringing together, an assembly. SYNODALS, II., Canons of Provincial Synods; Eccles. Lat. synodale, a letter to the faithful from a synod( Ducange), from synodus; Eccles. Gk. úvodos, a Christian assembly, lit. a coming together. T TABERNACLE, Ps. 78. 61,' the tabernacle in Silo,' the dwellingplace of Shiloh; Lat. tabernacutum( Vulg.), a tent; also among the Romans in religious language the place wherein auspices were observed. TABLE, THE, xv., also the Lord's Table, the holy Table;' the word is borrowed from 1 Cor. 10. 21, and is a liturgical term of great antiquity. So among the Romans the word' mensa' was used of a sacrificial table. TABRET, Ps. 81. 2& 149. 3, timbrel ( A.V.), tambourine; see Aids( art. MUSIC); tabret, tabouret is a diminutive of tabour; O.Fr. tabour; Span. tambor; Arab. tambur. TALENT, 22 Tr. g, the Attic talent, a sum of money, worth about £ 200; Lat. talentum( Vulg.)= τάλαντον. TARRY, Ps. 27. 16,' O tarry thou the Lord's leisure,' wait patiently on Jehovah. He that will have a cake out of the wheat must needs tarry the grinding. Shaks. Troil. i. 1. 16. TE DEUM LAUDAMUS, IX., the hymn is so called from the first three words of the Latin original, which mean, We praise Thee ( Christ) as God.' 321 GLOSSARY. TELL, Ps. 48. 11, to count, reckon up; so Cheyne. O.E. tellan, to count, from talu, a tale, number. Walke aboute Sion, go rounde aboute her, and tell her towres. Coverdale. TEMPORAL, 4 Tr. c, lasting for a time, for the temporary season of this life, opposed to eternal ( see 2 Cor. 4. 18); XXIX. 37, pertaining to this world, secular, opposed to ecclesiastical; Lat. temporalis( Vulg.) from tempus, time. 6 TEMPTATION, Ps. 95. 8, the day of temptation,' the day of Massah, a place so called from the children of Israel' tempting' there Jehovah( see Ex. 17. 7, margin); Lat. tentatio( Vulg.), sometimes written temptatio, from tentare, to touch, feel, try by handling, tempt. TESTAMENT, Ps. 105. 10; 5 L. e; 12 Tr. e, a covenant( see R.V.) a solemn agreement, hence XXIX. 7, ' the Old and New Testament,' the volumes containing the two Covenants of God with His people; Tertullian uses this term of the Scripture; Lat. testamentum ( Vulg.); in classical Latin the publication of a last will, a will, from testari, to testify. See p. 84. He ordeynede it to Jacob in to... everlastinge testament. Wyclif, Ps. 104( 105). 10. TESTIMONIES, Ps. 119( freq.), precepts, injunctions attesting or giving evidence of God's will; Lat. testimonium( Vulg.) from testis, a witness. THARSIS, Ps. 72. 10, Tarshish, probably Tartessus in the south of Spain; Lat. Tharsis( Vulg.). See SHIPS. THERE, THERE, Ps. 70. 3, Aha, aha; so R.V. THIEVISH, frequented by thieves; Ps. 10. 8,' The thievish corners of the streets,' the lurking places of the villages; so R. V. • O bid me.. , rather than marry Paris, ... walk in thievish ways. Shaks. Rom. iv. 1. 79. THOUGHT, 15 Tr. g, take no thought,' be not anxious; so R.V.; thought was often used in Tudor English in the sense of sadness, melancholy, anxiety. Thou art but a foole to take thought, for it will not amend thee. King Arthur( W.B.W.). TIMBRELS, Ps.68.25, tambourines; see TABRET; cp. M.E. timbre; O. Fr. tymbre; Lat. tympanum ( Vulg.)= Túpravov, a kettle- drum, from TÚTTELV, to strike. In the middes were the maides playing with timbrels. Geneva. TINKLING, Q. S. e, clanging; so R.V. A tinkling cymbal. Geneva. Y am maad as bras sownynge, or a cymbal tynkynge. Wyclif. TONGUES, Q. S. e, the Gift of Tongues, the gift of uttering rapturous praise and adoration. TRANSFIGURATION, a feast commemorating the Transfiguration of our Lord, Aug. 6; by the Armenians celebrated on July 14; see p. 18; Lat. transfiguratio from transfigurare( Vulg.)= μetapp poûv, to change the form. TRANSGRESS, Ps. 25. 2, to act covertly, to deal treacherously; so Heb. See below. TRANSGRESSION, XIII., a stepping beyond the law of God; Lat. transgressio( Vulg.) from transgredi, to step beyond. TRANSITORY, xv.; XXIX. 7, passing away, not lasting; Eccles. Lat. transitorius. TRANSLATION, VII., the removal of the remains of a saint to a great Basilica or church; see June 20, July 4, Oct. 13, feasts commemorating such an event; Lat. translatio, a bearing to another place. TRANSUBSTANTIATION, XXIX. 28, a miraculous change in the elements in the Lord's Supper, whereby, according to the Church of Rome, the substantia, the underlying essential nature, of the Bread and Wine vanishes, and is replaced by the substantia of the Body and Blood of Christ, so that only the accidentia, the separable, visible, qualities remain; Eccles. Lat. transubstantiatio( Ducange). See SUBSTANCE. 322 220 s GLOSSARY. TRAVAIL, Ps. 7. 15,' he travaileth with mischief,' he is in pain to produce iniquity; xv.( Matt. 11. 28), to labour; so A.V. and R.V.; Fr. travailler, to toil, from travail, toil; the same word as our travel, to journey. All 3e that traveilen and ben chargid come to me. Wyclif, Matt. 11. 28. TRAVEL, XII.( travell in ed. 1604), to journey. Whither travel you? Shaks. Gent. iv. 1. 16. The same word as the word above. TREASURES, Ps. 135. 7, treasuries; so R.V. ( He) bringeth forthe the winde out of his treasures. Geneva, Jer. 10. 13. TRESPASSES( Lord's Prayer), sins, offences; O. Fr. trespas, crime, also a death; lit. a step beyond or across. 3oure hevenli fadir schal forgive to you 30ure trespassis. Wyclif, Matt. 6. 14. TRIBE, Ps. 78.68,' tr of Ephraim' = Heb. shēbhet, lit. a branch, a rod; 6 a. Epi. g,' the tribes of the earth,' races, nations; Lat. tribus ( Vulg.). TRIBULATION, XII., great distress; Lat. tribulatio( Vulg.), lit. a rubbing out of corn by a sledge; from tribulum, a sledge for rubbing out corn, consisting of a wooden platform studded underneath with iron teeth( see Isa. 41. 15). TRIBUTE, 4 a. Epi. e, a fixed payment, a contribution to the state; Lat. tributum from tribuere, to render, pay. TRINITY, XI.; XXIX. 1; XII.,' three Persons and one God; Lat. Trinitas, the term first used by Tertullian about A.D. 200. The equivalent Greek term, Tplás, is commonly ascribed to Theophilus, Bishop of Antioch, A.D. 181. TROTH, xx., truth, good faith. M.E. trouthe. TRY OUT, Ps. 26. 2, to try thoroughly. Trye out my raines and my hert. Mathew's Bible. TURKS, Gd. Fri. c, Mohammedans. Peace shall go sleep with Turks and inShaks. Rich. II. iv. 1. 139. fidels. TURTLE- DOVE, Ps. 74. 20,' the soul of thy turtle- dove,' a name of endearment to one beloved; here, the people of Israel( see Cheyne); Lat. turtur( Vulg.). TUSH, Ps. 10. 6, an exclamation of scorn which does not occur in the original. He sayth in hys herte: Tushe, I shall never be cast downe. Mathew's Bible.. TUTOR, S. a. C. e, the legal guardian of a minor; Lat. tutor ( Vulg.). U UNCREATE, XI., not made; cp. for the form of the participleO anything, of nothing first create. Shaks. Rom. i. 1. 183. UNCTION, XXVII.( Priests), blessed Unction,' Unction spiritual,' an anointing from the Holy Spirit, a figurative expression for sanctifying grace; cp. 1 John 2.20( R.V.). The sons of Aaron were anointed to their office of the priesthood. See CHRIST. Lat. unctio( Vulg.), an anointing. UNDER, IX.( Creed),' under Pontius Pilate,' in the time of, i.e. when he was governor; in the Gk. éni Ποντίου Πιλάτου. UNDERSTANDED, XXIX. 24& 35, understood. These oracles were understanded. North's Plutarch( W.B.W.). This is not a very rare form of the pp. of understand. Another form of the pp. in Tudor English was identical with that of the infinitive. Some things are hard to be understand. Geneva, 2 Pet. 3. 16. UNFEIGNEDLY, IX.; All S. c, without pretence; feign through the Fr. from Lat. fingere, to form, fashion, contrive. UNICORN, Ps. 22. 21& 29.6& 92.9 = unicornis( Vulg.), one- horned= Movoképws( LXX.)= Heb. re'em, the name of some species of wild ox, probably the bison or auerochs ( Urus); see Aids( art. ANIMAL CREATION), and Smith's Bible Dict., s. v. 323 GLOSSARY. UNIVERSAL, XII.; xv., the VENERABLE, VII., May 27, Venerable Bede;' see p. 15. Lat. venerabilis, to be reverenced( Vulg.). VERILY, XVIII.,' verily and indeed taken,' truly. universal Church,' the Church throughout the whole world, equivalent to Catholic'( which see); Lat. universalis. UNIVERSITIES, XXIX.( Declaration), the two great corporations of Oxford and Cambridge; Late Lat. universitas, a corporate body, a corporation, also in a special sense, a great teaching corporation. UNSATIABLE, III., that cannot be satisfied; Lat. insatiabilis( Vulg.). UNTOWARD, XVII.,' this untoward generation,' crooked; so R. V. ( Acts 2. 40); used sometimes in the sense of refractory, unmannerly. What means this scorn, thou most untoward knave? Shaks. John, i. 243. UP,' I will up,' Ps. 12. 6, now will I arise; so R.V. I will up, sayeth the Lord. Mathew's Bible. UPBRAID, Ascen. g, to reproach. And the theves, that weren crucified with hym, upbreididen hym of the same thing. Wyclif, Matt. 27. 14. USE, II., Salisbury Use,' a form of saying and singing in Churches in use in different dioceses; Lat. usus. V VAIL, Th. b. E. g, spelt veil in R.V., ' the veil of the sanctuary,' the inner curtain screening off the Holy of Holies from the Holy Place( see Ex. 26. 33). O.Fr. veile ( now voile); Lat. vēlum, a sail, also a cloth, covering, veil ( Vulg.). VAIN, Ps. 26. 4, vain persons, men of falsehood( so Cheyne). Lat. vanus, empty, worthless ( Vulg.). VAIN- GLORY, XII., personal vanity; see Phil. 2. 3, where' vain- glory' is the R.V.rendering of Kevodogía, lit. empty glory. VANITY, Ps. 5. 5& 6. 8& 10. 7, emptiness, falsehood, iniquity; lit. a breath. Lat. vanitas( Vulg.). VERITY, XI.,' the Christian Verity,' uth, true doctrine; Lat. veritas ( Vulg.). VERY, xv.( Creed)= anoivós, very God,' true God, as distinguished from any created thing; cp. 1 Thess. 1. 9, where the same Greek word is used to distinguish the true God from idols. To serve to the lyvynge God and veri. Wyclif. VESSEL, 2 L. e,' to possess his vessel,' i.e. his wife( see Ellicott); O.Fr. vessel, vaissel( now vaisseau); Lat. vascellum, diminutive of vas, a vessel. That ech of jou kunne welde his vessel in holynesse. Wyclif. VESTED, XXVII.( Bishops, r.), vested with his Rochet,' clad officially; Lat. vestis, clothing. VESTURE, Ps. 102. 27, a garment; O. Fr. vesteüre; Late Lat. vestitura. As vesture shalt thou change them, and thei shal be changed. Geneva. VEX, St. Pet. e, to afflict; so R.V.; Lat. vexare( Vulg.), lit. to keep on moving a thing about, from vehere, to carry, move. VICAR, xv. r,' Parson, Vicar, or Curate, one in charge of a parish, supplying the place of the Rector, when the Rector is a corporation or a layman; Lat. vicarius, a substitute, deputy, one who supplies the turn or place of another. VIGIL, VIII., or Even, the day preceding a Feast or Festival of the Church; see p. 24; Lat. vigilia, a watching( Vulg.). VILE( BODY), 23 Tr. e; XXII., the body of our humiliation( R.V.), i.e. the body which we bear in our present low estate, exposed to sufferings, infirmities, indignities. VISITATION,( of Virgin Mary), VII., July 2; see p. 17; Lat. visitatio( Vulg.). 324 GLOSSARY. VISITATION, 3 a. E. e; xxI., so to take thy visitation,' God's visit to the world or to the soul to save and to bless. VOCATION, 17 Tr. e; Gd. Fri. c; xv., God's calling to the life in Christ, also that state of life unto which it may please God to call a man; Lat. vocatio, a calling ( Vulg.). VOID, Ps. 69. 26, desolate; so Heb.; O.Fr. voide, empty. She( Nineveh) is empty and voyde and waste. Geneva, Nahum 2. 10. VOUCHSAFE, IX.( Te Deum); XII.; XV., to condescend to grant; M.E. vouchen sufe, to warrant as safe; Law Fr. voucher, to call; Lat. vocare. VULGAR, xvI.,' in the vulgar tongue,' the language used by the common people, i.e. English, not Latin; Lat. vulgaris, belonging to the great mass or multitude, from vulgus. The booke of Christes holy Testamente to bee read of the people in their vulgare Udall's Erasmus( W.B.W.). tongue. W WAIT, watching, ambush, Ps. 41.9, hath laid great wait;' R.V. has ' hath lifted up his heel.' O.Fr. gaite, also guet. WANTONLY, xx., licentiously, unrestrainedly; M.E. wantoun, wantowen, untrained, ill- bred; wan= lacking, wanting, and towen, O.E. togen, pp. of teon, to bring up. WARD, St. Pet. e, the watch or guard, the sentry= dvdakỳv. And thei passiden the first and the secounde warde. Wyclif. WARILY, xv.; XXIV., cautiously. Warily I stole into a neighbour thicket by. Shaks. L. L. L. v. 2. 93. WATCH, E. Ev. g, a guard; so R.V.; i.e. a body of soldiers serving as a guard. WATER- PIPES, Ps. 42. 9, the torrents of a waterfall; LXX. renders KarappaKTŵv, of( thy) cataracts( so R.V. marg.). WAX, Nat. of Ch. e; Ps. 102. 26, to grow, become; O.E. weaxan. WEALTH, Ps. 69. 23, welfare, wellbeing, prosperity. M.E. welthe. WEALTHY, Ps. 123. 4, those that are at ease; so R.V. WEDLOCK, xx.,' in holy wedlock, solemn pledge before God, used of the mutual promise between man and wife; O.E. wedlac, a pledge. WELL, Ps. 84. 6, a place of springs; so R.V. A welle of watir spryngynge up in to everlastynge lijf. Wyclif, John 4. 14. WELL- LIKING, Ps. 92. 13, flourishing( as foliage); see Cheyne. Their children were fat and well- liking. Latimer( W.B.W.). WHENAS, S. a. C. g, when; so R.V. Many a battle have I won in France, Whenas the enemy hath been ten to one. Shaks. 3 Henry VI. i. 2. 75. WHITSUN( WEEK), for WhitSunday Week; in Iceland the usual name for Whit- Sunday is Hvíta- sunna. WHIT- SUNDAY, the Festival which commemorates the outpouring of the Holy Spirit on the Day of Pentecost( which see); the name means White Sunday, so called because Whitsuntide was in northern Europe one of the chief seasons for baptizing, and candidates for baptism were arrayed in white garments; O.E. Hwita Sunnan- dag, in_A.S. Chronicle, A.D. 1067; cp. Icel. Hvitasunnu- dagr. The Welsh name for the day is Sulgwyn, i.e. White Sunday. WHOLESOME, Ps. 28. 9, the wholesome defence,' the saving defence, the protecting citadel, stronghold of salvation( R.V.). WILL, XI.,' whosoever will be saved,' desires to be; see p. 56. WINE- FAT, Mon. b. E. e, a vat or large vessel for holding the pressed juice; O.E. fæt, a vessel, a cask. 325 GLOSSARY. WINK, III.,'( the Ceremonies) were winked at,' overlooked, unnoticed ( cp. Acts 17. 30). If the people of the land hide their eyes and winke at that man. Geneva, Lev. 20. 4. WISE, S. a. C. g,' on this wise,' thus, in this fashion; O.E. wis. The byrthe of Jesus Christ was on this wyse. Tindale. " WIST, 1 a. Epi. g, wist ye not,' knew ye not; O.E. wiste, pret. of witan, to know. Wisten 3e not that in tho thingis that ben of my fadir, it behoveth me to be? Wyclif. WIT, II., intellect. By love the young and tender wit is turned to folly. Shaks. Gent. V. i. 1. 47. O.E.( ge) witt. WONT, 12 Tr. c, accustomed; M.E. woned, p.p. of wonien; O.E. gewunian, to dwell, to be accustomed to. And as he was wont, eftsoone he tauste hem. Wyclif, Mark 10. 1. WORD OF GOD, xxIx. 19, 22, 24, 34, the Holy Scriptures. WORD, THE, Nat. of Ch. g= 8 Aóyos, our Lord Jesus Christ, He who being God, with God, was made flesh, dwelt among us, was in the world as Man. Cp. the LXX.( Ezek. 1. 24), where in one MS. the Heb. Shaddai, the Almighty God, is rendered by o Aóyos,' the Word.' = WORLD- aiúv, IX.( Gloria Patri), world without end,' time without end eis aiova; so xv.( Creed), ' the life of the world to come,' of the age to come. WORLD Kóopos, the material world, men living in the world, especially those not of the Church, the alienated from the life of God; XII.; 18 Tr. c, the world, the flesh, and the devil.' WORSHIP, Ps. 22. 3,' thou worship of Israel;' the verse should be rendered, But thou art holy, O thou that art enthroned upon the praises of Israel;' so R.V.; Ps. 47. 4, the worship of Jacob,' the excellency of Jacob, i.e. the Holy Land( see Cheyne). O.E. weorthscipe, honour. WORSHIP, xx, to honour, respect, to treat as worthy. Worschipe thi fadir and thi modir. Wyclif, Matt. 19. 19. WORTHILY, Ash- W. c, suitably. Thou and thy fellows your last service did worthily perform. Shaks. Temp. v. 35. WRETCHLESSNESS, xxIx. 17, in 1553 spelt rechlesnesse Lat. securitas, carelessness, recklessness; O.E. receleas, reckless, from recan, to reck, to care. Rechelesnes in speking. Chaucer, Persones Tale. WRIT,' Holy Writ,' xxIx.( Art. 20), Holy Scripture. And thus I clothe my native villainy With old odd ends stol'n forth of holy writ. Shaks. Rich. III. i. 3.337. WRITING- TABLE, St. J. Bap. g, a writing tablet; so R.V. He asked for writing tables. Geneva. 326 12 2 Teacher's Inches Prayer Book. 1 Centimetres Blue 2 - 3 4 Cyan 2 15 6 Farbkarte# 13 3 Green 8 Yellow 19 4 10 Red 11 12 5 13 Magenta 14 CO 6 15 White 16 17 3/ Color 18 19 B.I.G. Black 8