Amalarius, A. D. 820, mentions that a Capitulum was commonly read before Compline. A Confession and Absolution were used in the ancient Offices at Compline; but their form was wholly different from that of our Service. For general remarks on the Sentences, Exhortation, Confession, and Absolution, see Morning Prayer, p. 59.

In 1549 'an Order for Evensong throughout the year,' and in 1552 'an order for Evening Prayer throughout the year,' began thus, 'The Priest shall say, Our Father which art,' &c.

O Lord, open thou,' &c., and the answer were added in 1552. They had formerly been used in the Morning Office only.

The second Versicle and Response and the Gloria occurred in the ancient Service Books at Vespers.

The Versicle, Praise ye the Lord,' was introduced here in 1552; it formed a suitable prelude to the Psalms. The Response was added in 1662, after the Scotch Prayer-book of 1637. In 1549. from Easter to Trinity Sunday, 'Halielujah' was introduced here; it was omitted in 1552.

Here followed the Psalms of Vespers. Very different rules as to the number of Psalms to be used prevailed in different Churches. The Egyptian Churches recited 12: Benedict appointed 4; the Roman Church 5; in the Ap. Const. there is only one Psalm at Vespers; in the Mosarabic Breviary there is ordinarily not even one.

In the Egyptian Churches we are told by Cassian that two Lessons were customary in the Evening Service, the first from the Old, the Second from the New Testament. Amalarius, 820, states that the Capitulum of Vespers followed the Psalms, and was itself succeeded by the Magnificat.' Benedict, 530, had also appointed a Capitulum in this place, which he directed to be taken from the Epistles. He also appointed a Canticum de Evangelio to follow the Lesson. In the East and part of the West Magnificat' had been used at Lauds.

We see a manifest desire to assimilate the form of the Evening Prayer to that of the Morning. The Sentences, Exhortation, Confession, Absolution, Lord's Prayer, Versicles, Gloria, and concluding Versicle and Response are identical; then follows a similar selection of Psalms, two Lessons with alternating

Canticles, Creed, Prayers, Lord's Prayer, Versicles, Collects. We may therefore refer the appointment of two Lessons to this cause, and the origin of our Morning Lessons may be found, as above suggested (p. 61), in the Lessons from the Law and the Prophets of the Jewish Synagogues. The idea thus given would be strengthened by the wish of the reformers to familiarize the minds of the people with Holy Scripture.

In the synagogue, on the Sabbath afternoon the lesson from the Law for the succeeding Sabbath was read, the first half was repeated on Monday, the second on Thursday: the whole was read, with the corresponding Lesson from the Prophets, on the Sabbath inorning to which it was assigned.

The Lesson system of the Jews was as follows:

The Law is divided into 54 sections, Paraschioth, corresponding with the 54 weeks of an intercalary Jewish year; in common years some of the shorter sections being combined. Each of these sections is divided into 7 portions; the Priest's and the Levite's being the 1st and 2nd of these. When the reading is strictly according to rule, seven persons take part in it; but very commonly the office is delegated to a single reader. An eighth is called who repeats a small portion of the last section of the Law and reads the section from the Prophets.

The Prophets were not read in the synagogue until the time of Antiochus Epiphanes, c. 160 B. C. When, owing to his persecution, the Law might not be publicly read, the Prophets were divided into 54 sections, Haphtaroth, the subjects of which were suggestive of the corresponding sections of the Law. When the persecution had ceased, and the reading of the Law was resumed, the reading of the Prophets was continued; the sections of the latter, however, were never treated with the same reverence as the former.

The 98th Psalm was given as an alternative to Magnificat' in 1552. According to Amalarius, 820, a responsory Psalm was used in some places instead of the 'Magnificat.' The 'Cantate' here serves that office. It was not formerly used at Vespers.

In the Office of Eastern Vespers this hymn, 'Nunc Dimittis,' was appointed. At the time of the revision of our Offices it was used at Compline, but had formerly been customary at Vespers.

The Absolution, or Remission of sins, to be pronounced by the Priest alone, standing; the people still kneeling.

ALMIGHTY God, the Father of our ALMIG JTX Christ, who desireth not the death of a sinner, but rather that he may turn from his wickedness, and live; and hath given power, and commandment, to his Ministers, to declare and pronounce to his people, being penitent, the Absolu tion and Remission of their sins: He pardoneth and absolveth all them that truly repent, and unfeignedly believe his holy Gospel. Wherefore let us beseech him to grant us true repentance, and his Holy Spirit, that those things may please him, which we do at this present; and that the rest of our life hereafter may be pure, and holy; so that at the last we

Jesus Christ our Lord. Amen.

Then the Minister shall kneel, and say the Lord's Prayer; the people also kneeling, and repeating it with him.

UR Father, which art in heaven, Halweather thy Name. Thy kingdom

come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation; But deliver us from evil: For thine is the kingdom, The power, and the glory, For ever and ever. Amen.

Then likewise he shall say,

O Lord, open thou our lips. Answer. And our mouth shall shew forth thy praise.

Priest. O God, make speed to save us. Answer. O Lord, make haste to help

Here all standing up, the Priest shall say, Glory be to the Father, and to the Son: and to the Holy Ghost;

Answer. As it was in the beginning, is now, and ever shall be world without end. Amen.

Priest. Praise ye the Lord.

Answer. The Lord's Name be praised. Then shall be said or sung the Psalms in order as they are appointed. Then a Lesson of the Old Testament, as is appointed And after that, Magnificat (or the Song of the blessed Virgin Mary) in English, as followeth.

he hath done marvellous things. With his own right hand, and with his holy arm hath he gotten himself the victory.

The Lord declared his salvation : his righteousness hath he openly shewed in the sightsneth baththen.

He hath remembered his mercy and truth toward the house of Israel: and all the ends of the world have seen the salvation of our God.

Shew yourselves joyful unto the Lord, all ve lands sing, rejoice, and give thanks.

Praise the Lord upon the harp sing to the harp with a psalm of thanksgiving. With trumpets also and shawms: O shew yourselves joyful before the Lord the King.

Let the sea make a noise, and all that therein is the round world, and they that dwell therein.

Let the floods clap their hands, and let the hills be joyful together before the Lord for he cometh to judge the earth.

With righteousness shall he judge the world and the people with equity.

Glory be to the Father, and to the Son: and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be world without end. Amen.

Then a Lesson of the New Testament, as it is appointed And after that, Nunc dimittis (or the Song of Simeon) in English, as followeth.

Nunc dimittis. St. Luke ii. 29.

LORD, now lettest thou thy servant depart in peace: according to thy word. For mine eyes have seen thy salvation,

Which thou hast prepared before the face of all people;

To be a light to lighten the Gentiles : and to be the glory of thy people Israel. Glory be to the Father, and to the Son: and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be: world without end. Amen.

The 67th Psalm had been used at Lauds. It had become familiar to the English Church, coupled with a bidding prayer on Sunday, in the Salisbury Use. In 1552 it was allowed as an alternative to the Nunc Dimittis.'

The Eastern Office of Late Evensong contained the Nicene Creed. The Creed and the Lord's Prayer occurred with Prayers and Versicles after the Nunc Dimittis' in Compline. The use of them in Evening Service dates as far back as Anglo-Saxon times. The Order was, Lesser Litany, Pater Noster, Credo. The Credo was omitted in 1549; it was ordered in 1552, and the Service after it made conformable to that of Morning Prayer.

The same remark may be made in regard to the Versicles as in the Morning Service. They occur in the ancient Offices for Vespers and Compline as well as in the Morning Offices.

The Collect for the day followed 'Magnificat' at Vespers; the Collect for Peace was appointed at the end of Vespers; that for Aid against all Perils succeeded the Prayers at the end of Compline. The repetition of Collects at the end of the Anglo-Saxon Offices was common, and Amalarius, 820, mentions the same custom. A Collect and Benediction terminated the Eastern Office of Vespers. Collects for Vespers are found in the Sacramentaries of Gelasius, 494, and Gregory, 590.

The Collect for Peace is from Gelasius: Deus, a quo sancta desideria, recta concilia et justa sunt opera; da servis tuis illam, quam mundus dare non potest, pacem; ut et corda nostra mandatis tuis dedita, et, hostium sublata formidine, tempora sint tua protectione tranquilla. Per,' &c.

The 3rd Collect is also found in the Sacramentaries of Gelasius and Gregory, In the former it is especially appointed to be used at Evening Service: "Illumina quæsumus, Domine Deus, tenebras nostras; et totius hujus noctis insidias tu a nobis repelle propitius. Per,' &c.

With the 3rd Collect may be compared the conclusion of the Prayer, at the bowing of heads of Priest and People, recited inaudibly by the Priest in the Greek Evening Service: 'Whom do thou preserve at all seasons, especially during

the present evening and the approaching night, from every enemy, from all the might of the devil, from vain thoughts and wicked imaginations.'

It is usual to derive Anthem from Antiphon, Antiphonema, low Latin Antiphona. The Anglo-Saxon form is Antefn. In the semi-Saxon of the Ancren Riwle (see note on Whitsunday, p. 125) we have Antefne. Chaucer and the Primers have Antem. In France the word in 1382 had the form Antoine and in 1413 Anthaine (see Du Cange). The present French form is Antienne. We could wish that it were possible to trace the word to Aveμov, and so consider the Anthem as the flower of song, as Pindar uses avθεμα χρυσοῦ to signify the costliest gold. The Anthem was not exclusively antiphonal.

The concluding Collects and the Benediction are the same as in Morning Prayer. Although it was usual to add Collects or Memoriæ at the end of the Evening Service and to conclude with a Benediction, it is to be regretted that the desire of uniformity between the Morning and Evening Service was carried so far as to enjoin the repetition of exactly the same words in both services. The mode of expression might have been altered with advantage. Mr Freeman traces several resemblances to the Eastern Office of Compline in our Evening Service. He notices especially the repetition of the Creed (Nicene) and the Lord's Prayer, followed by a prayer-like hymn for illumination and protection. This hymn was founded on the Psalms used in the Office. It is as follows: 'Lighten mine eyes, O Christ my God, that I sleep not in death: lest mine enemy say, I have prevailed against him.' Ps. xiii. 4, 5. 'Be thou the helper of my soul, O God, for I walk through the midst of snares; deliver me from them and save me, Thou that art good, as being the lover of men.' Ps. xxxi. 1. 3,5; comp. Ps. xci. 2, 3. In this hymn Mr Freenian finds the original of our 3rd Collect.

Eastern Vespers conclude with the following Benediction: 'And may the blessing of the Lord come upon us through his grace and loving-kindness continually, now, always, and for ever and ever. Amen.'

Or else this Psalm; except it be on the Twelfth Day of the Month.

Deus misereatur. Psalm lxvii. NOD be merciful unto us, and bless us : and shew us the light of his countenance, and be merciful unto us:

That thy way may be known upon earth thy saving health among all nations.

Let the people praise thee, O God: yea, let all the people praise thee.

O let the nations rejoice and be glad : for thou shalt judge the folk righteously, and govern the nations upon earth.

Let the people praise thee, O God: yea, let all the people praise thee.

Then shall the earth bring forth her increase and God, even our own God, shall give us his blessing.

God shall bless us and all the ends of

the world shall fear him.

Glory be to the Father, and to the Son : and to the Holy Ghost;

As it was in the beginning, is now, and ever shall be world without end. Amen. Then shall be said or sung the Apostles' Creed by the Minister and the people, standing.

I BELIEVE in God the Father Almighty,

Maker of heaven and :

Then shall follow three Collects; the first of the Day; the second for Peace; the third for Aid against all Perils, as hereafter followeth : which two last Collects shall be daily said at Evening Prayer without alteration.

The second Collect at Evening Prayer.

GOD, from whom all holy desires, all 0 good counsels, and all just works do proceed; Give unto thy servants that peace which the world cannot give; that both our hearts may be set to obey thy commandments, and also that by thee we being defended from the fear of our enemies may pass our time in rest and quietness; through the merits of Jesus Christ our Saviour. Amen.

The third Collect, for Aid against all Perils. IGHTEN our darkness, we beseech

great

defend us from all perils and dangers of this night; for the love of thy only Son, our Saviour, Jesus Christ. Amen.

I believe in the Holy Ghost; The holy Catholick Church; The Communion of Saints; The Forgiveness of sins; The Resurrection of the body, And the life everlasting. Amen.

And after that, these Prayers following, all devoutly kneeling; the Minister first pronouncing with a loud voice,

The Lord be with you.
Answer. And with thy spirit.

Minister. Let us pray.
Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us.
Then the Minister, Clerks, and people, shall
say the Lord's Prayer with a loud voice.

UR Father, which art in heaven,

Hallowed be thy Name. Thy king dom come. Thy will be done in earth, As it is in heaven. Give us this day our daily bread. And forgive us our trespasses, As we forgive them that trespass against us. And lead us not into temptation;

But deliver us from evil. Amen.

Then the Priest standing up shall say, O Lord, shew thy mercy upon us; Answer. And grant us thy salvation. Priest. O Lord, save the Queen.

followeth the Anthem.

A Prayer for the Queen's Majesty. LORD our heavenly Father, high and mighty, King of kings, Lord of lords, the only Ruler of princes, who dost from thy throne behold all the dwellers upon earth; Most heartily we beseech thee with thy favour to behold our most gra cious Sovereign Lady, Queen VICTORIA; and so replenish her with the grace of thy Holy Spirit, that she may alway incline to thy will, and walk in thy way: Endue her plenteously with heavenly gifts; grant her in health and wealth long to live; strengthen her that she may vanquish and overcome all her enemies; and finally, after this life, she may attain everlasting joy and felicity; through Jesus Christ our Lord. Amen.

A Prayer for the Royal Family. goodness, we humbly beseech thee to LMIGHTY God, the fountain of all

bless Albert Edward Prince of Wales, the Princess of Wales, and all the Royal Family: Endue them with thy Holy Spirit; enrich them with thy heavenly grace; prosper them with all happiness; and bring them to thine everlasting kingdom; through Jesus Christ our Lord. Amen.

A Prayer for the Clergy and people.

we call upon thee.

alone workest great marvels; Send down upon our Bishops, and Curates, and

charge, the healthful Spirit of thy grace;

The Athanasian Creed was formerly recited at Prime among the Prayers after the Capitulum. In the Roman Church it was ordered on Sundays only, in the Sarum Breviary daily. It was sung after the manner of a Psalm, and was even known as the Psalm, 'Quicunque.' The Creed is found in MS. Psalters of the 7th and 8th centuries: hence the introduction of it into the Office for Prime cannot be later than 880, according to Waterland, but it is probably much earlier. The Creed, though bearing the name of Athanasius, is not found in any of his works. Its authorship is uncertain. Waterland, whose opinion is accepted by Palmer, refers it to Hilary, Archbishop of Arles, 429-449. In 1549 the Apostles' Creed was appointed on ordinary occasions to take the place of the Athanasian. For Christmas, Epiphany, Easter, Ascension, Pentecost, and Trinity, the Athanasian Creed was retained. To these festivals the Saints' Days were added in 1552.

Quicunque vult salvus esse: ante omnia opus est ut teneat Catholicam fidem. Quam nisi quisque integram inviolatamque servaverit: absque dubio in æternum peribit.

Fides autem Catholica hæc est, ut unum Deum in Trinitate: et Trinitatem in Unitate veneremur.

Neque confundentes personas: neque substantiam separantes.

Alia est enim persona Patris, alia Filii : alia Spiritus Sancti.

Sed Patris et Filii et Spiritus Sancti una est Divinitas æqualis gloria, coæterna majestas.

Qualis Pater, talis Filius: talis Spiritus Sanctus.

Increatus Pater, increatus Filius increatus Spiritus Sanctus.

Immensus Pater, immensus Filius : immensus Spiritus Sanctus.

Æternus Pater, æternus Filius æternus Spiritus Sanctus.

Personam Denim et Dominum confiteri :
Christiana veritate compellimur;
Ita tres Deos aut Dominos dicere :
Catholica religione prohibemur.
Pater a nullo est factus nec creatus
nec genitus.

Filius a Patre solo est: non factus nec creatus sed genitus.

Spiritus Sanctus a Patre et Filio: non factus nec creatus nec genitus sed procedens.

Unus ergo Pater, non tres Patres; unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti.

Et in hac Trinitate nihil prius aut posterius: nihil majus aut minus.

Sed totæ tres Personæ : coæternæ sibi sunt et coæquales.

Ita ut per omnia (sicut jam supra dictum est) et Unitas in Trinitate et Trinitas in Unitate veneranda sit.

Qui vult ergo salvus esse: ita de Trinitate sentiat.

Sed necessarium est ad æternam salutem ut incarnationem quoque Domini nostri J. C. fideliter credat.

Est ergo fides recta ut credamus et confiteamur: quia Dominus noster J. C. Dei filius, Deus et homo est.

Deus est ex substantia Patris ante sæcula genitus et homo est ex substantia matris in sæculo natus.

Perfectus Deus, perfectus homo ex anima rationali et humana carne subsistens.

Aqualis Patri secundum Divinitatem : minor Patre secundum humanitatem.

Qui licet Deus sit et homo: non duo tamen sed unus est Christus.

Unus autem non conversione Divinitatis in carnem : sed assumptione humanitatis in Deum.

Unus omnino, non confusione substantiæ sed unitate Personæ.

:

Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus.

Sicut non tres increati nec tres immensi: sed unus increatus et unus im

mensus.

Similiter omnipotens Pater, omnipotens Filius omnipotens Spiritus Sanctus.

Et tamen non tres omnipotentes: sed unus omnipotens.

Ita Deus Pater, Deus Filius: Deus Spiritus Sanctus.

Et tamen non tres Dii: sed unus est Deus.

Ita Dominus Pater, Dominus Filius Dominus Spiritus Sanctus.

Et tamen non tres Domini: sed unus

est Dominus,

a mortuis.

Ascendit ad cælos, sedet ad dexteram Dei Patris Omnipotentis inde venturus est judicare vivos et mortuos.

Ad cujus adventum omnes homines resurgere habent cum corporibus suis : et reddituri sunt de factis propriis rationem.

Et qui bona egerunt ibunt in vitam æternam qui vero mala, in ignem æter

num.