such as the language, which was made more smooth by verbal changes and slight transpositions; some rubrics were expounded for the direction of ministers to whom the 'customary manner' of former years was unknown; and the selected portions of Scripture were taken from the best translation. Some new Services were also added, which had become necessary from the circumstances of the time; such as that for Adult Baptism, to meet the case of converts from Anabaptism at home, and from heathenism in the 'Plantations ;' and that for use at Sea, to meet the requirements of the rapidly increasing trade and navy of the country. But while all this was done with scrupulous care, it seems that no regard was paid to the objections of the Puritans. The use of the Apocrypha at certain times in the daily service, the form of the Litany, expressions in the Services for Baptism, Marriage, Burial, vestments, kneeling at the Communion, the cross at Baptism, the ring at Marriage, the Absolution for the Sick, the declaration touching the salvation of baptized infants:2 these were all retained by Convocation, and confirmed by the act of the civil power, which required conforming ministers not only to adopt the new arrangements, but to declare the unlawfulness of their past conduct, and to submit to episcopal ordination."-Pp. 137, 138.

Our present order of daily prayer is composed from the corresponding offices in the Sarum Breviaries, the Matins, Lauds, and Prime, going to form the morning service, the Vespers and Compline the evening service. Nor was it alien from ancient precedent to have the public worship of the Church confined to two daily offices, with the addition of the Mass which formed the principal service in the forenoon. The ancient seven Hours were said only in Collegiate establishments, and seem not to have been used in parish churches at their proper times each day. In order to exhibit the connection between the modern and ancient daily services, Mr. Procter has printed, almost in full, the morning and evening offices as used in the Cathedral of Sarum for the first Sunday in Advent. Our readers are, we suppose, already familiar with the beautiful worship of the early English Church, and will agree with us, that, put thus in juxta-position with our present formularies, it exhibits graces which more recent compilations and compositions have lost. One great symptom of a change in the

1 "Some changes were made in order to avoid the appearance of favouring the Presbyterian form of Church government: thus, church,' or 'people,' was substituted for congregation,' and 'ministers in' for ' of the congregation;' priests and deacons' were especially named instead of pastors and ministers.' It was proposed in their behalf in the House of Lords that the existing Liturgy should be continued, and all the corrections made in Convocation should be abandoned.'Cardwell, Conferences, p. 388.. Life of Clarendon, II. 128."

2.46 This was one of the greatest grievances complained of by the Dissenters, being, as they said, a declaration that that is certain by Gon's word, which at best can only be proved as a probable deduction from it. Baxter maintained, 'That of the forty sinful terms for a communion with the Church party, if thirty-nine were taken away, and only that rubric, concerning the salvation of infants dying shortly after their baptism, were continued, yet they could not conform.'-Long's Vox Cleri, an. 1690, p. 18. Cardwell, p. 383, Note."

character of public worship effected by the Reformation and the use of the vernacular tongue introduced thereby, is found in the clumsy exhortations which the Reformers appear to have taken every opportunity of adding to the original services. It was perhaps natural at that period of uncertainty and confusion, that every means should be taken to bring the teaching of the Church home to each individual worshipper, and that nothing should be left to the discretion of the Parish Priest, which the care of his superiors could provide for him. The same spirit occasioned homilies to be provided for the use of those clergymen who were not licensed to preach. But it may well be thought a somewhat too scrupulous adherence to tradition, that these exhortations should have been retained when the settlement of religion and the improved education of clergy and people rendered them unnecessary. The "sentences" with which our Daily Prayer commences, seem to have had no example in the mediæval services. Mr. Procter (p. 186) derives them from the injunctions of 1547, which directed a parish Priest "to learn, and have always in a readiness such comfortable places and sentences of scripture as do set forth the mercy, benefit, and goodness of Almighty God towards all penitent and believing persons." The following remark on the proper mode of saying the Confession is correct, though the wording of the rubric about the LORD's Prayer is not quite uniform throughout our offices, unless there be intentionally two different ways of saying that Prayer, which the injunction in the Post-Communion directs to be said after the Priest, while at other places it is to be repeated with him. The mediæval practice of the Priest first confessing, and then the people, is sufficient ground for explaining the rubric in this manner.

"The manner in which the Confession should be said is distinctly marked it is to be said of the whole congregation after the minister: i.e., the minister is to say each clause, and then the people to repeat that clause after him. The manner of saying the LORD's Prayer is different; that is to be said with him,' the people repeating the clauses simultaneously with the minister."-P. 188.

The change with regard to the Lessons introduced in 1549 was a very extensive, and in many respects, an important one, as showing the manner in which our Reformers regarded the translated Bible, attaching a somewhat undue value to the quantity read continuously, and, in their anxiety to free themselves from the luxuriousness of the ancient system, neglecting, in the daily service at least, system altogether.2 On the vexata quæstio of the concurrence of festivals we are sorry to see Mr. Procter (p. 200) advocating the mingling of the services for a Sunday and a Holy Day. As this is an important point for all those who have the direction of our 1 "Cardwell, Doc. Ann. II. § 22."

2 We should except however the selection of Isaiah to be read in Advent.

public worship, we shall quote the passage at length, though our readers will not need many words from us in refutation of the erroneous system advocated by our author. After citing the rules given by Mr. Plummer, in his Observations on the Prayer Book, (pp. 24, 25) which differ from those in the Churchman's Diary, by adding to the list of greater Sundays the First and Fifth in Lent, Mr. Procter proceeds :

"There can be no objection to that portion of the rule which directs that on the days mentioned no notice should be taken of a saint's day. But on all other Sundays this rule directs that everything proper to the saint's day must displace the corresponding portion of the service of that Sunday. And again, no great objection can be raised to that part of the rule which concerns the Collect, and the Epistle and Gospel. But it is not clear that the lessons of the saint's day should be read instead of those of the Sunday; since the selected chapters form a distinct and continuous course for the Sunday first lessons; and by the above rule the Scripture narrative would be broken, and it might be by the reading of an apocryphal chapter, which has been carefully avoided in the appointment of Sunday lessons. The difficulty appears to have originated in the feeling that, owing to the disuse of week-day services, the saints would perish from the memory of the people, unless their commemorations were observed on Sunday; and also from a strict interpretation of the rubric before the Collects in the Morning and Evening Prayer,-"Then shall follow three Collects,' &c., understanding by it that not more than three Collects may be said, or not more than one Collect for the day. But this is not the interpretation which the compilers of our Prayer Book have put upon their own rubric; for a second Collect is added to that for the day at certain seasons, which is in fact the insertion of a memory of Advent, and Christmas, and Lent; and three Collects are appointed on Good Friday. Hence it may be argued that the mention of a saint's day, falling on a Sunday or other festival, should be made as a memory, by the insertion, or addition of the Collect of the saint's day to the regular office at Morning and Evening Prayer. Custom, however, has rather fallen into the use of only one Collect, to which no objection would be raised, if it be taken with the qualification, that the course of the Sunday first lessons is not to be broken, or at least, that only Canonical Scripture be read. And perhaps the most usual mode of conducting service is, to take the lessons of the Sunday, and the Collect, Epistle, and Gospel of the saint's day, unless the Sunday be one of those named in the above rule."-Pp. 200, 201.

We really were not aware of the custom to which Mr. Procter alludes, at least in churches where any attention is paid to rubrical propriety. That precedents can be found for any deviation whatever we have no doubt; but we should be sorry to allow that the carelessness and ignorance of many among us were to be a rule for those who wish to carry out the Church's system of public worship. The confusion introduced into our services by this mingling of distinct offices would be great. While the lessons spoke of one

subject, the collect, epistle, and gospel would speak of another, (and not improbably the sermon of a third,) and thus the very principle of our public worship, which gives one subject of meditation at a time, and teaches little by little, step by step, would be overthrown. The directions in the Churchman's Diary are valuable, and for the most part, correct enough as far as they go, but are hardly sufficient for all cases. For instance, if the Annunciation fall upon the fifth Sunday in Lent, the Diary would order the office of the holyday with commemoration of the Sunday. But Passion Sunday is a greater Sunday of the first class, while the Annunciation is a double of the second class, in which case the service would be that of the former. Again, should the Conversion of S. Paul coincide with Septuagesima or Sexagesima Sunday, the Diary would give the precedence to the holyday, whereas according to the medieval system the festival is only a greater double, while the Sunday is one of the second class, and is therefore superior to the Saint's Day. At the same time we would not for a moment have it thought that the Churchman's Diary is not a most admirable directory for our public services; we only point out that it is not as yet1 quite perfect. In connection with Mr. Procter's treatment of this matter, we notice that he is somewhat prone to endorse modern errors of language and practice, instead of protesting against them, as we should expect from his general acquaintance with his subject. Thus, speaking of the Hymn Benedicite, although he notices that in 1549 it was ordered to be used during Lent instead of Te Deum, he does not recommend this practice to be restored, but adds:

"In 1552, when a psalm was added to each canticle after the lesson of Morning and Evening Prayer, the rubrics concerning Te Deum and Benedicite were altered, as it appears, for uniformity, and these canticles were to be used at discretion, without being limited to particular seasons. .... Although Benedicite may be thought suitable to the services or first lessons of some particular days, (e.g. Septuagesima Sunday and the nineteenth Sunday after Trinity,) yet the general practice is always to use the Te Deum."

So again, having mentioned that the substitution of the word Priest for Minister, in the rubric before the absolution in the Daily Service, was intentional, and shows that only a Priest may pronounce that absolution, our author goes on to remark, that when a Deacon is saying the prayers and a Priest is also present "in his place in the choir, or, according to the present custom, at the Communion Table," (p. 189,) the latter should stand up and give the absolution, the deacon kneeling as before. This, as it seems to us, would have been a natural opportunity to remark that none of the

[We believe that in this respect the Churchman's Diary is as perfect as it can be made. The matter is fully discussed on p. 17.-Ed. Ecclesiastic.]

clergy have any business to be seated in the sacrarium except during the sermon, after the gospel; but Mr. Procter rather countenances the misuse of the sedilia. So, once more, we have Holy Week called Passion Week, and the Holy Eucharist termed the LORD's Supper, although with the acknowledgment that the title is neither scriptural nor primitive. Other instances will be mentioned as we proceed.

The prayers after the anthem, in the Daily Service, which were added at the last revision, in 1661, are what would have been called in ancient times memorials, memoriæ pro Rege, de Pace, &c. These were used only at lauds and vespers, and consisted of a peculiar antiphon to Benedictus and Magnificat, a versicle, and a proper prayer. Mr. Palmer is mistaken in calling these commemorations. What commemorations meant in the English Breviaries may be seen in Mr. Masters' translation of the Sarum Psalter, where (p. 181,) will be found a learned note on the subject. The prayer for the clergy and people is in the Sacramentary of Gelasius; that for the king, though it cannot lay claim to similar antiquity, is interesting in origin. In an enlarged form it occurs first (pp. 218, 219) in two little books, from the press of Berthelet, one entitled "Psalmes or Prayers taken out of Holy Scripture,' which was in type in 1545, and published three years later; the other a collection of prayers and meditations, compiled by Queen Catharine, and printed in 1547. It was afterwards placed in King Edward's Primer; next, altered and shortened, it was inserted at the close of the litany in the revision at the beginning of the reign of Queen Elizabeth; and was finally removed to its present position in 1661. The following remarks on the two fixed collects of Morning and Evening Prayer are noteworthy :

"There is a close resemblance between these ancient daily collects of Morning and Evening Prayer. In the first of each pair the subject of petition is the same, but the words are different, and suited to the respective seasons. We ask outward peace in the morning to secure us against the troubles of the world, and inward peace in the evening to comfort and quiet our minds when we are to take our rest. In the second of each pair of collects, we ask in the morning grace and guidance to direct us in our duty, and in the evening light and aid when we are passive or unconscious. The metaphor of light, according to Scriptural usage, will include the two ideas of knowledge and comfort. We therefore pray that our understanding may be enlightened to perceive the sleepless providence of GOD, and our hearts cheered with the assurance of His love."-Pp. 225, 226.

One of the most beautiful parts of our Book of Common Prayer is the Litany. Originally appointed for the purpose of praying for rain or for fine weather, litanies were first ordered to be used on

1 Orig. Liturg. vol. i., p. 248, from which, apparently, Mr. Procter derives the similar statement in his book, p. 218.