Bishops, with others that are present, answering by verses, as followeth.

COM

YOME, Holy Ghost, our souls in-
spire,

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,

induat eum," omitting the list of vestments given in the Salisbury Pont. [Maskell, Mon. Rit. iii. 253, 254]. By the first Prayer Book of Edward VI., confirmed by Act 2 & 3 Edw. VI. c. i. [comp. Cranmer's Memorials, c. xxiv. 363-364], whensoever the Bishop shall celebrate the Holy Communion in the church, or execute any other public ministration, he shall have upon him beside his rochet a surplice or albe, and also a cope or vestment [i.e. cope or chasuble], and also his pastoral staff in his hand, or else borne or holden by his chaplain. Bp. Goodrich, of Ely, 1554, Bp. Bell, of Worcester, 1556, Bp. Pursglove, of Hull, 1579, and Archbishop Harsnet, 1631, are represented on their brasses in mitre, cope, and rochet, and holding the pastoral staff. The mitres and pastoral staves of Trelawny and Mews are preserved in Winchester Cathedral; Laud's staff is in St. John's College, Oxford, and there is one of Caroline date in the vestry of York Minster. Mitres were worn at a coronation in the last century; pastoral staves are now carried before several of our Bishops; copes are worn at coronations and royal marriages and christenings. The Primate wore his cope in Convocation in 1562 and 1640, and Bp. Cosin wore a white satin cope without embroidery. The chimere is a

[For the original of this hymn see form for Ordination of Priests.]

dress of black satin with lawn sleeves [Soames, iii. 560], the latter properly belonging to the rochet. Hody says, that in the reigns of Henry VIII. and Edward VI. the Bishops wore their Doctor of Divinity scarlet habit with their rochet, the colour being changed for the present ugly and unauthorized black satin chimere late in the time of Q. Elizabeth. The following notices occur of the chimere, but the derivation of the name is unknown :-"Chimeres and Rochets" [Abp. Parker's Works, p. 475]. Chimere, a robe made of velvet, grogram, or satin, used also in riding [Archæol., xxx. 17], a gown cut down the middle, generally used by persons of rank and opulence [Halliwell). "A scarlet episcopal gown" [3 Zur. Lett. 271]. His upper garment a long scarlet chimere, down to the feet, and under that a white linen rochet." [Foxe, vi. 641.]

Veni, Creator Spiritus] In the Ordo preserved by Moria [p. 265], here follows the Sermon. In the Bari Pontifical, after the "Vere Dignum," the "Veni Creator Spiritus" is added in a later hand [Catalani, i. p. 230]. This hymn does not occur in the Sacramentary of St. Gregory, the ancient "Ordo Romanus," or the early Pontificals; but it appears from the Use of Lyons,

James i. 17.

Rom. i. 15. 11. 13. 15.

Matt. xxiv. 45.

of everlasting life; who, after that he had made perfect 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, 2 Cor. v. 18. x. 8. we beseech thee, to this thy servant 2 Tim. ii. 25, 26. such grace, that he may evermore be ready to spread abroad thy Gospel, the glad tidings of reconciliation with thee; and use the authority Luke xii. 42. 44. given him, not to destruction, but to salvation; not to hurt, but to help so that as a wise and faithful servant, giving to thy family their portion in due season, he may at last be received into everlasting joy; through Jesus Christ our Lord, who, with thee and the Holy Ghost, liveth and reigneth, one God, world without end. Amen.

Matt. xxv. 21.

2 Tim. iv 8.

. . . Sint speciosi, munere tuo, pedes Salisbury Use. ejus ad evangelizandum pacem, ad evangelizandum bona tua. Da ei, Domine, ministerium reconciliationis, in verbis et in factis, in virtute signorum et prodigiorum. Sit sermo ejus, et prædicatio, non in persuabilibus humanæ sapientiæ verbis, sed in ostensione spiritus et virtutis. Da ei, Domine, claves regni cœlorum, ut utatur, non glorietur, potestate quam tribuis in ædificationem, non in destructionem . . . Sit fidelis servus et prudens, quem constituas tu, Domine, super familiam tuam ; ut det illis cibum in tempore opportuno

Terminando secrete: Per Dominum nostrum Jesum Christum Filium tuum, qui tecum vivit et regnat, in unitate Spiritus Sancti, Deus. Per omnia secula sæculorum.

Et respondeant omnes: Amen,

that in certain churches a Mass of the Holy Ghost was sung, and in others that this hymn was used. In the Euchologium of Allatius after the profession of faith by the Elect, the consecrator said,-"Gratia Spiritus Sancti sit tecum" [§ xxi. toin. i. p. 201]. By the Pontifical of Mayence, about the twelfth century, the Mass of the Holy Ghost was ordered to be sung, and also by the Pontifical of Lyons, written in the fourteenth century [Catalani, § xiv. p. 191]. Thomassin has printed this hymn in his collection of very ancient hymns of the ancient Church [Op. tom. ii. p. 375. See also Brev. Sarisb. Pars hiemalis, fol. 97, MS. Sarisb.

fol. 71]. The first English version (added in 1662), has been attributed to John Dryden.

Receive the Holy Ghost] None of the old English Pontificals, except the Exeter, contain this "Form ;" and Martene acknowledges, "Verba illa . . . . toti antiquitati ignota fuerunt: adeo ut vix in ullo Pontificali annos 400 attigente reperiantur. Nam ex omnibus quæ percurrimus, tria tantum illa habent, Arelatense, Andegavense, et Gulielmi Durandi." The "Form" occurs in the Roman Pontifical. In the Greek Church the form is, 'H @ela χάρις, ἡ πάντοτε τὰ ἀσθενῆ θεραπεύουσα, καὶ τὰ ἐλλείποντα ἀνα

11'im. iv. 13-16.

John x. 2. 12

Acts xx. 28, 29.

1 Pet. v. 1-8

4. 11. 16.

1 Thess. v. 14. Luke iv. 18.

xix. 10.

2 Cor. x. 1, 2. 8. 9.

ii. 3. 5, 6. 10. 1 Pet. v. 4.

T Then the Archbishop shall deliver him the

GIVE

Bible, saying,

IVE heed unto reading, exhortation, and doctrine. Think

Ezek. xxxiv. 2 upon the things contained in this Book. Be diligent in them, that the increase coming thereby may be manifest unto all men. Take heed unto thyself, and 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 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 neverfading crown of glory; through Jesus Christ our Lord. Amen.

peragat missam.

πληροῦσα, προχειρίζεται τὸν δεῖνα, τὸν θεοφιλέστατον Πρεσβύτε ρον, Ἐπίσκοπον. [Goar., Rit. Gr. p. 302.]

shall deliver him the Bible] St. Dionysius in Eccles. Hier., c. v., explains the delivery of the Gospels to imply the necessity of knowing, preaching, and meditating, on them. [See also Durandus 1. ii. c. xi. Sym. Thess., c. vii. P. Damian, Serm. i. de Dedic. Amal. Fort. 1. ii. c. xiv, and Haberti in Obs. ad Pont. Græc. p. 79.]

The IV. Council of Carthage, c. ii., directs, "Episcopus cum ordinatur, duo Episcopi ponant et teneant Evangeliorum codicem super caput et cervicem ejus: et uno super eum fundente benedictionem, reliqui omnes Episcopi, qui adsunt, manibus suis caput ejus tangant." In the first Prayer Book of Edward VI., 1549, this old tradition was observed, for the Archbishop was required to "lay the Bible upon his (the elected Bishop's) neck."

The Roman Pontifical requires the open Gospels to be laid without a word on the neck of the Elect, and Catalani says, that with this agree the Greek and Syrian rituals, a Pontifical of Mayence, and Roger Wendover, s. a. 1093.

A MS. of Arles quoted by Martene [De Ant. Eccles. Rit., 1. i. c. viii. Art. X. n. xv.], leaves it indifferent whether open or closed, and so do Latin rituals, except the "Ordo Romanus" and that of C. Cajetan, which prescribe it to be closed; but the Apost. Constit. [lib. viii. c. iv.], Symeon of Thessalonica [c. vii.], and the Greek Maronite and Jacobite rites prescribe it to be open. Two old Pontificals require the Gospels to be laid between the shoulders and on the neck, the Greek rituals and Symeon of Thessalonica say it was to be laid on the back of the head and neck (Tỷ к€¢αλîì Kal TŶ Tрaxhλw) and the Nestorians, on the back. Three Deacons held the book [Const. Apost., lib. viii. c. iv.]; but the "Ordo Romanus" [IV. Counc. Carth., c. ii.], the Sacramentary of Gregory, and other rituals, appoint Bishops for the act. From the words of the Gospel which chanced to open, the superstitious of the Middle Ages drew auguries, and this custom seems to have led to the direction that the book should be shut. Amalarius

Fortunatus [De Off. Eccles., 1. ii. cxiv.] says of this ceremony, "Neque vetus auctoritas intimat, neque Apostolica traditio, neque Canonica auctoritas;" Alcuin [De Div. Offic.] agrees with Amalarius. This statement must be somewhat corrected, as we find the rite enjoined in the Pontifical of Egbert, the Sacramentary of St. Gregory, and the IV. Council of Carthage. Hallier makes this, with the laying on of hands, two forms, as he notes two matters of Consecration, Receive the Holy Ghost," and, "Take the Gospel" [P. iii. s. viii. c. ix. Art. 3}. Probably the custom of the delivery of the Bible was derived from the old English custom of giving the Gospel to the Deacons, mentioned 900 years ago as Martene shows [tom. ii. p. 314].

Give heed unto reading, &c.] The following passages may be cited as illustrating this charge:-"Sint speciosi munere Tuo pedes horum ad Evangelizandam pacem, ad Evangelizandum bona Tua. Da eis, Domine, ministerium reconciliationis . . . . Utantur nec glorientur potestate, quam tribuis, in ædificationem, non in destructionem. Sint servi fideles et prudentes quos constituas Tu, Domine, super familiam Tuam, ut dent illis cibum in tempore necessario" [Morin, P. ii. 216. MS. Leofrici, fol. 280. Pont. Egberti, Eboraceus. Martene, p. 341. Gelasi Sacram. Muratori, Lit. Rom. Vet. tom. i. pp. 625, 626].

"Cùm baculus datur.-Accipe baculum sacri regiminis signum, ut imbecillos consolides, titubantes confirmes, parvos corrigas, rectos diriges in viam salutis æternæ" [Morin, P. ii. 266, ex. cod. ann. DCC. ætat superante]. In the Greek ritual occurs, Aaße ταύτην τὴν βακτηρίαν ἵν ̓ ἐφ' ᾗ στηριξόμενος θεοφιλῶς τὸ ποίμνιόν σου, ὅτι καὶ λόγον μέλλεις ἀποδοῦναι ὑπὲρ αὐτοῦ τῷ Θεῷ ἐν ἡμέρᾳ Kрloews. [Assemanni, P. iv. p. 231.]

"Pascite gregem Dei, qui creditus est manibus vestris, et visitate illum spiritualiter, non violenter sed sponte, non propter lucra turpia . . . . ut sitis bonum exemplar, ut cùm apparebit Princeps Pastorum, accipiatis ab eo coronam quæ non marcescit" [Morin, Ord. Syr. Maron. P. ii. p. 355].

Ps. Ixvii. 1.

2 Tim. i. 2. iv. 3-8.

1 Tim. iv. 11, 12. 14, 15.

2 Tim. iv. 4-8. Rev. ii. 10.

1 Tim. vi. 13-16.

¶ And for the last Collect, immediately before the Benediction, shall be said these Prayers.

M

OST merciful Father, we beseech 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 liveth and reigneth one God with the Father and the Holy Ghost, world without end. Amen.

Most merciful Father] This Prayer is an adaptation of the "Benedictio super populum," by the newly-ordained Bishop, in the Salisbury Pontifical:

"Deus, qui me indignum et peccatorem ad Pontificale officium dignatus est promovere, sua vos illustret atque sanctificet benedictione. Amen.

"Donet mihi per gratiam suam bene operandi facultatem: et vobis sui famulatus promptissimam obeditionem. Amen.

"Sicque vos doctrinis spiritualibus et operibus bonis repleri in præsenti vita concedat: ut ad pascua vitæ æternæ cum cæteris

ovibus suis vos pariter introducat. Amen."

A somewhat similar prayer is to be found in Assemanni's collection [P. iii. pp. 55. 88, 89], at the delivery of the Episcopal ornaments, and in the Prayer of Consecration [P. iv. 165], Пoínσον γίνεσθαι τοῦ ̓Αληθινοῦ Ποιμένος, ὁδηγὸν τυφλῶν, φῶς τῶν ἐν σκότει, παιδευτὴν ἀφρόνων, φωστῆρα ἐν κόσμῳ, ἵνα, καταρτίσας τὰς ἐμπιστευθείσας αὐτῷ ψυχὰς ἐπὶ τῆς παρούσης ζωῆς, παραστῇ τῷ βήματι Σοῦ ἀκαταισχύντως, καὶ τὸν μέγαν μισθὸν λήψηται ἐν ἑτοι μάσας τοῖς ἀθλήσασιν ὑπὲρ τοῦ κηρύγματος τοῦ εὐαγγελίου Σοῦ.

I.

UNTIL the year 1859 modern editions of the Book of Common Prayer contained four services for special days of the year, which were commonly called "State Services," because they commemorated certain public events connected with the political history of the country; and because the use of them was enjoined by the State alone rather than by the Church and State together. These formed no part of the Book put forth by authority of Crown, Convocation, and the Houses of Lords and Commons in 1661, and therefore no part of the Book alone sanctioned by the Act of Uniformity'. The authority for the three which have been discontinued was of a mixed character, partly civil and partly ecclesiastical; the authority for that which is still enjoined by the State is to this day solely that of the State, and of one branch of the State alone. In giving a short summary of the history and obligation of the several Forms, it will be convenient to mention the particulars of each case separately.

§ The Form of Prayer for the Fifth of November. The Act of Parliament 3 Jac. I., cap. 1, provided for the annual observance of this day in commemoration of the discovery of the Powder Plot, and ordered that all ministers in every Cathedral and Parish Church should say Morning Prayer, and " give thanks to Almighty God for this most happy deliverance," and that all "persons inhabiting within this realm of England and dominions of the same" should resort to some Church and be present during such service. No particular form, however, was prescribed, and none was prepared by Convocation; but a form drawn up by the Bishops was issued by Royal authority in 1606. In April, 1662, this form was revised by Bishop Cosin, and adopted by Convocation on the 26th of that month, together with those for January 30, and May 29, and was attached to the Prayer Book by virtue of a Royal Proclamation, enjoining the use of all the three, of May 2, 1662. The form remained unaltered until the accession of William III., when, as he happened to have landed in England upon that day, and was regarded as the means of a similar deliverance to that then commemorated, various interpolations relating to his accession, as well as some alterations (e. g. the substitution of Luke ix. 51-57 as the

1 At the end of the Printed Sealed Copies, the following is found in Manuscript :

"The Formes of Prayer for the V of November, the XXX of January, & for the XXIX of May are to be printed at the end of this Book."

This notice was probably written by the Commissioners appointed to revise the standard copies [see p. xliii], but it is not found in the one manuscript of the Prayer Book which remains, that kept at Dublin, and it may be safely asserted that it had not the authority of the Crown, of Convocation, or of the Houses of Lords and Commons.

The history of the State Services themselves is fully given, from the two opposite points of view, in Rev. A. P. Perceval's "Original Services for the State Holidays," Lond. 1838, in which the original and altered Forms are exhibited in parallel columns, and in a pamphlet by Rev. T. Lathbury, The Authority of the Services ... considered," Lond. 1843.

Gospel, instead of Matt. xxvii. 1-10, the account of Judas'. betrayal of his Master, "which for some good reasons, I suppose," says Wheatley, significantly, "was then thought proper to be discontinued") were made by Bishops Patrick and Sprat without the sanction of either Convocation or Parliament. This service was then re-issued by Proclamation of October 18, 1690, and was the form which continued to be enjoined until its recent removal

§ The Form of Prayer for the Thirtieth of January. This day was appointed to be observed "as an anniversary day of fasting and humiliation, to implore the mercy of God," by Act of Parliament 12 Car. II., cap. 30. The form of Prayer was prepared by a Committee of Convocation appointed May 16, 1661, which consisted of Bishops Warner of Rochester, King of Chichester, Morley of Worcester, and Reynolds of Norwich, together with eight representatives of the Lower House; it was approved April 26, 1662, and enjoined, with the preceding service, by Proclamstion of May 2, 1662. Upon the accession of James II., however, certain alterations were made by royal authority alone, which were not improvements, intensifying in some degree the tone and language of the earlier service, and, especially, enlarging the introductory Hymn by the addition of various passages of Holy Scripture prophetic of our Blessed Lord's Sufferings and Death. This form (the order for the use of which was dated December 23, 1685) was not altered during the reign of William III., and was the one which remained in use subsequently.

The Form of Prayer for the Twenty-ninth of May. The Act 12 Car. II., cap. 14, appointed May 29 to be ob served with public thanksgivings for a double reason, as being the birthday of Charles II. as well as the day of his Restoration.

It has not, we believe, been previously distinctly noticed that two editions and versions of a Form were issued by His Majesty's direction," before that which was prepared by Convocation. One of these appeared in 1661, in which the introductory Hymn was longer than that in the subse quent service, some of the proper Psalms different, and a very long prayer, full of the strongest expressions, occupied the place of the first Collect, which, together with some portions of the other prayers, was taken from "Private forms of prayer, fitted for the late sad times; particularly a form of prayer for the thirtieth of January," a book in which Bishop Brian Duppa had a share, printed at London in 1660. By a singular oversight, the Collect for the Royal Family was copied without alteration from a Prayer Book of the reign of Charles I.; and consequently petitions were offered in it for "Quera Mary, Prince Charles, and the rest of the royal progeny," when that Prince had become the reigning monarch. A second edition, corrected in this respect, appeared, with a proclamation for its use, dated January 7, 162 it was somewhat curtailed, but was still longer than the Form firar adopted by Convocation. Burnet says that Sancroft drew for the three days "some Offices of a very high strain. Yet others of a more moderate strain were preferred to them. But he, coming to be advanced to the See ef Canterbury, got his Offices to be published by the King's authority" (Ows Times, i. 333). Probably these were the alterations introduced on James a accession.