PROPER ORNAMENTS FOR SERVICE.

The Surplice.

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The Hood.-Which denotes the Degree and University of the Wearer; and which was antiently used to cover the head, and is still sometimes so used by Clergymen, at the grave, during funeral service.

The Rochet.-A habit peculiar to Bishops, corresponding with the Lawn Sleeves.

The Alb.-A surplice with a girdle, having tight sleeves, for convenience in administering the Lord's Supper. The Cope.-A Cloak, closed at the neck and with an opening in the front, of various colours.

The Vestment.—A Cloak extending from the throat nearly to the feet, with an aperture for the neck, closed all round, and of various colours, though antiently white. The Pastoral Staff.-In the form of a Shepherd's Crook, in allusion to our Lord's charge to St. Peter, "Feed my Sheep."

Tunicles. A sort of short surplice, originally without

sleeves, once called a colobium; afterwards wide sleeves were added, and it was often named a Dalmatic.

The Surplice and Rochet are the only ornaments now generally used; but the Cope, the Vestment or Dalmatic, are worn by the Archbishop and other Ecclesiastical persons at Coronations. The Scarf or Stole, which, when worn over one shoulder, signifies the wearer to be a Deacon, and, when worn over both, a Priest; and the Gown and Cassock are not mentioned among the dresses for officiating Ministers. The bands have no authority or pretensions to authority of any sort whatever.

CHAPTER IV.

INTRODUCTION TO THE MORNING AND EVENING SERVICES.

As these Services originally commenced at the Lord's Prayer, and terminated at the third Collect, we will, for the sake of arrangement, call all that precedes the Lord's Prayer, the Introduction to the Service, and all that follows the third Collect, the Conclusion of the Service.

Sentences, &c.—The Introduction, then, was added by the

recommendation of Bucer and Peter Martyr, and commences with a selection of Sentences from Scripture, calculated to call men to repentance, and these are followed by an exhortation to the same purport, which leads to a public confession of sins, as a proper expression of our contrition, and then the comfort of absolution is seasonably supplied, which is to be said by the Priest, (as no such authority is conveyed to Deacons in the Ordination Service,) and by him standing to indicate that God hath given power and commandment to his Ministers, to declare and pronounce to his people being penitent, the Absolution and Remission of their sins.' Absolution. What is meant by Absolution is not fit matter for discussion here. Suffice it to say, that our Church has three forms of Absolution. The first is general and public, and given to all penitents in the congregation, and merely declares God's forgiveness in the

words. "He pardoneth and absolveth all them that truly repent, and unfeignedly believe his Holy Gospel." The second is public, but not general, being limited to penitents about to partake of the Lord's Supper: this is more in the form of the invocation of a blessing than of a declaration. "Almighty God, who of his great mercy has 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."* The third is private, and is addressed to the penitent individual, on his sick-bed, in these words: "By his authority committed to me, I absolve thee from all thy sins, in the name of the Father, and the Son, and the Holy Ghost."+

*Communion Service.

+ Visitation of the Sick.

CHAPTER V.

THE MORNING AND EVENING SERVICES.

1. THE LORD'S PRAYER.

THE people, having now received the benefit of Absolution, are prepared to say the Lord's Prayer, which was antiently confined to the Faithful, so that even Catechumens, who were converts under preparation and instruction for Baptism, were not permitted to use it. This is to be said by all, kneeling, and the people are to repeat it with the Minister. In this place it contains the Doxology. For thine is the kingdom,' &c., which is at other times omitted in this Prayer, because St. Matthew and the Greek Fathers have the Doxology, but St. Luke and most of the Latin Fathers omit it; and because our Lord most probably added the Doxology the first time he delivered this prayer, but on the second occasion omitted it. There is another distinction to be noted here in the printing of the word Amen, which is sometimes in Roman letters, to show that it is to be said by both minister and people, sometimes in Italics, to show that it is to be said by the people only. This word, signifying, So be it, is a very proper conclusion for all our prayers.

* Bingham's Orig. Eccl. i. iv, 7.

PSALMS AND HYMNS.

2.

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Invitatory Psalm.-The hearts of the people being now elevated, the 95th Psalm is recited, which is called the Invitatory Psalm, because it invites us to 'sing unto the Lord,' in compliance with which invitation, the Psalms of the day are immediately recited, and then two Lessons from the Scriptures. Sometimes the Lessons are announced in such terms as "The first Lesson appointed for this morning's service, is taken from such and such a place," but the Rubric simply orders Ministers to say, "Here beginneth such a chapter, or such a chapter of such a Book."

Hymns. After the first morning's Lesson, a hymn is sung, called the 'Te Deum,' from the two first words of its Latin original. Just as in the Prayer Book, the Psalms are headed with a Latin title, as 'Beatus vir, qui non abiit,' Psalm i. 'Quare fremuerunt gentes?' Psalm ii. which are the commencements of the Vulgate Versions of these Psalms. This Hymn, which is said (though the tale is doubtful) to have been composed by St. Ambrose, for the Baptism of St. Augustine, at Milan; may be changed for another called 'Benedicite opera omnia. This Canticle, which is also named the 'Song of the three children,' was used in the Jewish Church, and received into the Christian Services from the very earliest times. It seems to be a paraphrase of the 148th Psalm, and in the first Book of King Edward, was ordered to be read during the time of Lent, the Te Deum being assigned to the rest of the year. After the second morning Lesson, the hymn called 'Benedictus,' which contains the tidings of Redemption, is