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arrangement; and how it was that "of late time, a few of them have been daily said, and the rest utterly omitted." Why is Ps. xix. Cæli enarrant to be said on Christmas-day, Ps. viii. Domine, Dominus noster on Ascensionday, and Ps. civ. Benedic, anima mea on Whit-Sunday?

3. What is the Latin of the clause in the Catechism 66 as generally necessary to salvation"? Why did the Puritans at the Savoy Conference wish to have it rejected? What does the Rubric about Conditional Baptism affirm to be "essential parts of Baptism"? When was the Office for Baptism of Adults introduced? and why at that time? In what respects chiefly does it differ from the Office for Baptism of Infants? In what relation do the stipulations in the Offices of Baptism and Confirmation stand to the Rites themselves? When were they introduced into the latter? 4. Cranmer says: "Of Confirmation with Chrism, without which it is counted no Sacrament, there is no manner of mention in the Scripture." Apply this to remove what has sometimes been represented as a discrepancy between the language of the Office of Confirmation and that of the 25th Article. Cartwright complained that "the Book maintaineth the Popish distinction, that the Spirit of God is given, at Baptism unto remission of sins, and in Confirmation unto strength." Confirm, both historically and from the language of "the Book," this explanation of the rite. Why then is it not "such a Sacrament as Baptism and the Communion are "?

5. (a) What words in the Marriage Service represent the ancient benedictio sacramentalis? Why were they so called? Where was the Prayer in which they occur introduced in the ancient rite? and with what significant ceremony accompanied? (b) What do you gather from the Order for Visitation of the Sick to be the main design of that Office? From what Canon has it been inferred that the Office may be used or not at the Minister's discretion? What appears to be the true meaning of that Canon? (c) Compare with Holy Scripture the prayers in the Burial Service:-"suffer us not, at our last hour, for any pains of death, to fall from Thee:" "that it may please Thee of Thy gracious goodness shortly to accomplish the number of Thine elect, and to hasten Thy kingdom."

6. What are the Ember-days? Why so called? Ordination is always accompanied by the Holy Communion. What Scripture precedent has been adduced for this? and also for the accompaniment of fasting? What do you understand by the word 'Ordo'? How do you make out three Orders in the Scriptures? "The ordering of ministers hath his visible sign and promise." What sign? and what promise? "Diaconum oportet ministrare ad altare, evangelium legere, baptizare et prædicare." Compare this (1) with the account given in our own Office, and (2) with what may be gathered from Scripture, as to the functions of Deacons.

7. From the following account, combined with such notices as are supplied by writers of the first three centuries, give an outline of a primitive

Missa Fidelium, inserting in their proper places such forms as are known to have been in general use. Compare our own Office throughout.

Ἀλλήλους 'φιλήματι ἀσπαζόμεθα παυσάμενοι τῶν εὐχῶν. ἔπειτα προσφέρεται τῷ προεστῶτι τῶν ἀδελφῶν ἄρτος καὶ ποτήριον ὕδατος καὶ κράματος, καὶ οὗτος λαβων αἶνον καὶ δόξαν τῷ Πατρὶ τῶν ὅλων διὰ τοῦ ὀνόματος τοῦ Υἱοῦ καὶ τοῦ Πν. τοῦ Ἁγ. ἀναπέμπει, καὶ εὐχαριστίαν ὑπὲρ τοῦ καταξιωθῆναι τούτων παρ' αὐτοῦ ἐπὶ πολὺ ποιεῖται, καὶ ὁ λαὸς 3 ἐπευφημεῖ λέγων τὸ Ἀμὴν, καὶ ἡ διάδοσις καὶ ἡ μετάληψις ἀπὸ τῶν 4 εὐχαριστηθέντων γίνεται, καὶ τοῖς οὐ παροῦσιν διὰ τῶν διακόνων 5 πέμπεται.

(1) (3) Quote passages from Scripture in which these usages seem to be referred to.

(2) "The Offertory begins...the Queen descends from her Throne... and goes to the steps of the Altar, where taking off her Crown...she kneels down. And first the Queen (a) offers Bread and Wine for the Communion, which...are by the Archbishop received from the Queen, and (b) reverently placed upon the Altar, and decently covered with a fair linen cloth, the Archbishop first saying this Prayer: Bless, O Lord, we beseech thee, these Thy Gifts, &c. (Coronation Service).

(a) How came this, the primitive kind of Offertory, to be replaced by such Offertory as we now have? How was a memorial of the original custom retained in the Office of 1549?

(b) "How is not our celebration of the Eucharist defective, where no such oblation of the elements is used"? (Mede). By what change at the last Revision was this defect supplied?

(4) Explain the liturgical uses of the words εὐχαριστεῖν and εὐχαploría. At the words " Hoc est enim Corpus Meum" in the Canon, the Bangor Missal has the Rubric "Hæc sunt verba consecrationis." On what grounds may it be maintained that this is still the doctrine of the English Church? What rubrical additions were made at the last revision in the Prayer of Consecration ?

(5) The Latin Prayer-Book of 1560 in the "Communio Infirmorum" has the Rubric; "quod si contingat eodem die Cœnam Domini in Ecclesia celebrari, tunc sacerdos in cœna tantum sacramenti reservabit quantum sufficit ægroto." Do you consider this inconsistent with the words of the 28th Article? For whom was this Book intended? and with what ulterior design was it probably put forth?

8. Explain the following extract from the Sarum Portiforium; and apply it to illustrate the Preface of 1549, and our present daily Service. Fer. iiij. post Oct. Pasch. ad Mat. Sac. Domine, labia. Chor. Et os Deus in adj. Domine ad adj. Gloria. Sicut. Inv. Alleluia. Ps. Venite exultemus. Hymn. Aurora lucis, Ant. Alleluia alleluia alleluia.


Ps. Dixit insipiens. Exaudi Deus. Sub uno Gloria.... V. Resurrexit Dominus de Sepulchro. R. Qui pro nobis pependit in ligno. alleluia. Pater noster privatim. Et ne nos. Sed libera. Jube, Domine, benedicere. Benedictione. Lect. i. Et conversus sum, &c. [Rev. i. 12, 13]. Resp. Vidi portam civitatis ad orientem positam : et apostolorum nomina et agni super eam scripta. Et super muros ejus angelorum custodiam alleluia. Vers. Vidi civitatem sanctam Hierusalem descendentem de cœlo ornatam tanquam sponsam viro suo. Et super. Lect. ij. Caput enim, &c. [Rev. i. 14]. Tu. Resp. Vidi Hierusalem....

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66 'Almighty 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."

What may be the doctrinal motive for substituting the words "in all places where thou dost record thy name, there thou wilt come unto thy people and bless them” for the clause in Italics, in a professed adaptation of the Prayer-Book "for use in other Protestant Churches"?




October, 1855.


J. A. JEREMIE, D.D. Regius Professor of Divinity.
W. SELWYN, B.D. Margaret Professor of Divinity.
E. H. BROWNE, B.D. Norrisian Professor of Divinity.
C. HARDWICK, M.A. Christian Advocate.

W. C. MATHISON, M.A. Trinity College.

J. S. WOOD, M.A. St John's College.

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