tantùm, eoque stante, plebe autem genua flectente, pronuncianda" (Durel's "Liturgia," 1670). "Absolutio, sive Remissio Peccatorum, a Sacerdote solo pronuntianda, ipso stante; populo, ut antea, genuflexo" (Messrs. Bright and Medd's "Liber Precum Publicarum,' 1869).

Before Prayer for Church Militant.

"Post hæc minister

Communion

(II.) Communion Service. (the so-called Prayer of Oblation), dicet" (Q. Eliz.). Ditto, Vautrollier. "After which done, Service. the Priest shall say " (E.V.). "Quibus peractis dicat Presbyter" (Durel). "Quo facto Sacerdos dicat" (Messrs. Bright and Medd).

(III.) Ditto. The Absolution. "Deinde eriget se Sacerdos," etc. (Q. Eliz.). "Deinde eriget se Sacerdos, (aut Episcopus, si adsit)" etc. (Vautr). "Then shall the Priest (or the Bishop, being present,) stand up," etc. (E.V.). "Tum Presbyter (aut Episcopus si adsit) eriget se," etc. (Durel). "Deinde Sacerdos, (aut Episcopus, si adsit,) se erigat,' etc. (Messrs. Bright and Medd).

(IV.) Ditto. Consecration. "Postea Sacerdos erigens se, dicet" (Q. Eliz.). Ditto, Vautrollier. "When the Priest, standing before the Table," etc. (E.V.) "Quum Presbyter stans ante Mensam Domini," etc. (Durel). "Cum Sacerdos, stans ante Mensam," etc. (Messrs. Bright and Medd).

(V.) Ditto, Benediction. "Postremo Sacerdos uel Episcopus, si adsit," etc. (Q. Eliz.). Ditto, Vautrollier. "Then the Priest (or Bishop if he be present)" etc. (E.V.). "Postremo Presbyter (aut Episcopus si adsit)" etc. (Durel). "Deinde Sacerdos (sive Episcopus, si adsit)" etc. (Messrs. Bright and Medd).

(VI.) Ditto. Second Rubric after Com. Serv. "sine convenienti

"minister" in this place, otherwise Bishop Cosin would have had the change made in his notes in this Prayer Book. As a matter of fact that change was not made at the revision, but between the years 1636 and 1639, and it was retained by the revisers. It has also been asserted that “by the Priest alone" means "and not by a Deacon ;" but it is evident from the old form, "by the Minister alone," especially with Dr. Sancroft's MS. note, that it means "and not by the People." Indeed, Whitaker, in his Greek and Latin Prayer Book, dedicated to his uncle, Dean Nowell. 1569, has "Absolutio per Ministrum etc. (as Queen Elizabeth), in the Latin; and in the Greek, ̓Απόλυσις, ἣν ὁ διάκονος μόνος ἐκφωνεῖ.

numero communicantium" (no word for Priest. Q. Eliz.). "nisi iustus sit hominum, numerus qui cum ministro communicent," etc. (Vautr.). "except there be a convenient number to communicate with the Priest" (E.V.). “nisi adsit communicantium numerus competens ad communicandum cum Presbytero" (Durel). "nisi conveniens numerus adsit Communicantium cum Sacerdote " (Messrs. Bright and Medd).

(VII. and VIII.) Ditto. Fourth Rubric. “ubi multi sunt presbyteri, & Diaconi, omnes una cum Ministro" (Q. Eliz.). "in quibus plures existant ministri ac diaconi . . . vna cum ministro" (Vautr.). “where there are many Priests and Deacons, they shall all receive the Communion with the Priest" (E.V.). "ubi sunt Presbyteri & Diaconi complures, communicabunt singuli unà cum Presbytero" (Durel). "ubi multi sunt Presbyteri et Diaconi, omnes una cum Sacerdote" (Messrs. Bright and Medd).

Public

(IX.) Public Baptism of Infants. "Hic Minister infantem in manus suscipiet, & nomen quæret : deinde nomine apBaptism of pellans, tinget illum ni (in?) aquam, sed consultè & Infants. cautè, dicens" (Q. Eliz.). "Tunc Minister infantem in "Then the Priest shall take the Child

manus accipiens,” etc. (Vautr.).

into his hands," etc. (E.V.). "Tum Presbyter Infantem in manus accipiet," etc. (Durel). "Deinde accipiat Sacerdos infantem in manus suas," etc. (Messrs. Eright and Medd).

(X.) Further on we have, "Tunc Minister, cruce signabit infantes, "deinde Minister facto crucis signo in

fronte, dicens" (Q. Eliz.).

fronte infantis, dicet" (Vautr). upon the Child's forehead" (E.V.). "Hic Presbyter Infantis frontem signo crucis signabit" (Durel). "Hic Sacerdos in fronte Infantis Crucem faciat" (Messrs. Bright and Medd).

"Here the Priest shall make a Cross

(XI.) Private Baptism of Infants. "tum baptizet eum minister (Q. Eliz.)." "tunc Minister ad rationem publici Baptismi," etc. (Vautr). "then let the Priest baptize it in the form" etc. (E.V.).

Private Baptism.

"tunc Presbyter cum baptizet

juxta formam" etc. (Durel). "Sacerdos eum baptizet sub forma"

etc. (Messrs. Bright and Medd). There is, of course, no Form for Adult Baptism in Queen Elizabeth or Vautrollier.

Marriage.

(XII. and XIII.) Marriage. "Tunc uir det mulieri annulum & alia munera, aurum & argentum, & ponet super librum, cum consueto ministris debito salario, quem Minister manu tenet, ac Presbyter accepto annulo, tradet uiro, ut imponat quarto digito mulieris, dicens" (Q. Eliz.). "& maritus annulum vxori dandum libro imponet vna cum pecunijs Ministro ac sibi seruienti debitis: & Minister" etc. (Vautr). "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," etc. (E.V.). " Vir autem Mulieri Annulum dabit, illum ponens super librum unà cum eo quicquid sit, quod Presbytero & Clerico iure pendi debet. Presbyter acceptum Annulum" etc. (Durel). "vir mulieri annulum det, ponens eum super librum cum pecunia Sacerdoti et Clerico debita. Quem annulum Sacerdos " etc. (Messrs. Bright and Medd).

(XIV.) Ditto. "Tunc sacerdos jungens eorum dextras, dicat" (Q. Eliz.). "His dictis, Minister eorum dexteras junget dicendo" (Vautr). "Then shall the Priest join their right hands together, and say" (E.V.). "Tum Presbyter eorum dextras junget, ac dicet" (Durel). "Tunc Sacerdos, jungens eorum dexteras, dicat" (Messrs. Bright and Medd).

Durel has

only "presbyter."

Messrs.

Bright and

It will be seen from this that in these fourteen cases, where the English Version has "Priest," Durel here (as throughout his "Liturgia") translates it by "Presbyter." And these fourteen passages contain the most important ones for testing the meaning of "Priest" at the period of revision. Messrs. Bright and Medd in these passages have a form of the word "Sacerdos" thirteen times, and of "Presbyter" once. Durel, as we have seen, does not sanction the use of "Sacerdos" at all; but even going further back to the reign of Queen Elizabeth, we find that her Prayer Book has in these passages "sacerdos" only four times, "presbyter" twice, and "minister" seven times, there being no

Medd's Prayer Book.

Queen Elizabeth.

Vautrollier.

versions.

equivalent for the word in the remaining passage; while Vautrollier's book has "sacerdos " only thrice, and "minister" the other eleven times. So that these Prayer Comparison of these Books have "sacerdos" in the important passages the following number of times: Queen Elizabeth four, Vautrollier three, Durel not once, Messrs. Bright and Medd thirteen times. The latter, in their preface to the reader, write as follows: "Verbum 'Priest' visum est verbo 'Presbyter' eis in locis reddere ubi de ordine eorum ageretur qui in Ministerio Christi inter Episcopos et Diaconos locum habent; ubi autem de ipsa ministerii eorum exsecutione, verbo 'Sacerdos.'" It would appear, however, a strange anomaly for persons to be ordained "Presbyteri" in order to perform the functions of "Sacerdotes." Priests must either be ordained "Sacerdotes," and perform sacerdotal functions, or be ordained Presbyteri," and fulfil the office of presbyters. It would be an empty mockery to ordain a minister by the title of presbyter, if that title is not to be applied to him when in the execution of his ministry.

66

The re-introduction of the term "sacerdos" is historically a retrograde movement. We have in early times "sacerdos" applied

Re-introduc

obsolete

to all in holy orders; under the Romish system the term tion of the acquired a sacrificial connotation; Aless followed the "sacerdos." language of the missals somewhat freely in retaining the word; in Queen Elizabeth's book the reaction cominences; the use of the term wanes in Vautrollier, and disappears in the Prayer Book of Durel. So that its revival is in opposition to all the principles of Revision and Reform. It is the the only awakening of a word and of a doctrine which Reformers true title,,, and Revisers have striven to eradicate. Dean Durel "presbyter." gives us the only true word for the Second Order in the ministry, and that is Presbyter, a term born in the New Testament, cradled in the constant usage of primitive Christianity, and brought to full maturity in the best ages of the English Church.

Durel's is

CHAPTER III.

MEANING OF THE EXPRESSION, ALMS AND OBLATIONS."

"The will gives worth to the oblation, as to God's acceptance, sets the poorest giver upon the same level with the richest."-ROBERT SOUTH.

“Eleemosynam in pauperum usus erogatam colligent, ut & alias populi oblationes in pios usus, in Amula seu lance idoned," etc.-Extract from Rubric after the Offertory, in Durel's "Liturgia."

eleemosynas atque oblationes."-Extract from Prayer for Church Militant,

H

Reasons for this

chapter.

statement.

AVING discussed the value of the term "priest" in the light of Durel's Latin Prayer Book, we may proceed to estimate. the meaning of the expression, "accept our alms and oblations" in the Prayer for the Church Militant. It has been a matter of controversy, especially of late years, whether the Oblation of the Elements is enjoined by the Prayer Book as we now have it—that is to say, by the revised Prayer Book of 1662. For example, Mr. Blunt writes as follows: "The substance of this rubric (ie., that of 1549, commencing, Mr. Blunt's "Then shall the minister," etc.) is retained in that which immediately precedes the Prayer for the Church Militant, and its significance was heightened in the revision of 1661 by the introduction of the word "oblations" into that prayer. The rubric and the words of the prayer together now give to our Liturgy as complete an "Oblation of the Elements" as is found in the ancient Offices." We shall show that this involves a complete misconception of the meaning of the term "oblations" in this prayer; and we are led to consider the subject at some length, both on account of its own paramount importance, and because it affords a striking illustration of the value

"Annotated Book of Common Prayer," p. 174. Rivingtons, 1866.