:

IV. And lastly, even Archbishop Tenison writes thus:"The article of Trent is this: 'I most firmly profess that the Images of Christ and of the Mother of God, ever a Virgin, as also those of other Saints, are to be had and retained, especially in Churches; and that due honour and veneration are to be given to them.' 'Due honour and veneration' are in themselves modest words; and where we admit the Pictures and Images of Christ, we refuse not the honour that is due to them."

NOTE

XLIII.

NOTE XLIV.

Q. How does the Christian Church obey the fourth Commandment? A. She still to every six days keeps a seventh; only, not the last of the seven days, which is the Sabbath, but the first day in every week, which is the Day of the Resurrection, or Lord's Day.-Orthodox Catechism, p. 100.

I. So the Scottish Catechism of Aberdeen :

"Q. What means the Sabbath Day in the fourth Commandment? A. A day of rest. Q. Are we Christians bound to rest on the Seventh Day? A. No; the command to rest on that day belonged peculiarly to the Jews. Q. What then are we obliged to? A. To observe the Lord's Day, in memory of our Saviour's Resurrection. Q. What are the duties of that Day? A. To Offer and receive the holy Eucharist, and to attend all the public Offices of the Church.”—P. 25. To the same effect are the Scottish Catechisms by Bishop Jolly; (p. 45.) and by Bishop Moir; p. 31.

II. Bishop Jolly, in his "Introduction to the Sunday Services" writes "Thus, in the true spirit of it, we shall Christianly keep the fourth Commandment, religiously observing the Lord's Day, a most sacred day, although not the Sabbath Day." (p. 54.) And again: "Christ rested from His work of redemption on the seventh day, His blessed body lying the whole Sabbath Day in His grave, and thereby fulfilled the type of the Jewish Sabbath. The Sabbath Day therefore, as a prefiguring sign, came to its end; and was left dead and buried in His grave. Accordingly the Apostle (Col. ii.) writes, 'Let no man, therefore, judge you in meat or in drink, or in respect of an holy day, or of the new moon, or of the Sabbath Days, which are a shadow of things to come, but the body is of Christ.' When the substance appeared, the shadow vanished; and with the Jewish Sabbath Day the name was antiquated, the new Day receiving a new name; 'The Day following the Sabbath,' 'in the end of the Sabbath,' 'the First Day of the Week,' 'the Lord's Day,' the Day of His

NOTE triumphant Resurrection,' early called 'Sunday."" Ib. p. 42. So also XLIV. Bishop Nicholson, in his Exposition of the Catechism, p. 97. ed. 1844.

III. Besides the Lord's Day, the Rituals of the Scottish and Anglican Churches prescribe the observance of various other Days, which have been appointed either as Festivals to the glory of God, and the honour of the Blessed Virgin and other Saints, or as Days of Fasting.

The chief Festivals which are thus observed by the British Churches, and which have proper Lessons, Collects, Epistles and Gospels, &c. in the Vespers, Matins, and Liturgy are, in the order of events, the following: 1. The Day of the Annunciation; 2. The Day of the Nativity of our Lord Jesus Christ, commonly called Christmas Day; 3. The Octave of Christmas Day, being the Circumcision; 4. The Epiphany; 5. The Purification of the Blessed Virgin, or the Presentation of our Saviour Christ in the Temple; 6. Easter Day, the Day of our Lord's Resurrection; 7. Ascension Day; S. Pentecost, or Whit-Sunday; and 9. The Octave of Pentecost, called Trinity Sunday. Besides the Chief Festivals, there are special Offices for all the ordinary Sundays throughout the year; for the Festivals of St. John the Baptist; of the Holy Innocents; of the First Martyr St. Stephen; of St. Peter and St. Paul; and of the other eleven Apostles: also of St. Barnabas; of the Evangelists St. Mark and St. Luke; of St. Michael and all Angels; and of All Saints. Many other Commemorations are to be found in the Calendar, but without having any special Office assigned. Such are those of the Transfiguration, August vi; of the Conception of the Blessed Virgin, Dec. viii; her Nativity, Sept. viii; her Visitation, July ii; of St. Anne, July xxvi; of St. Mary Magdalene, July xxii; of the Invention of the Holy Cross, May ii; of the Exaltation of the Cross, Sept. xiv; of St. Clement, St. Cyprian, St. Ambrose, St. Jerome, St. Augustine, St. Nicholas, St. George, St. Gregory the Great, and many more. Also those of the Translation of the Relics of King Edward, June xx ; and of the Martyrdom of King Charles I. by the Calvinists, Jan. xxx. In the Calendar of the University of Oxford, the Assumption or Rest of the Blessed Virgin is still marked Aug. xii; as are also Corpus Christi Day, and the Day of St. Thomas à Becket; which are no longer to be found in the general Calendar of the Church.

...

The Days of Fasting, or of Abstinence, which are prescribed for observance in the Rituals of the British Churches are as follows: I. The Forty Days of Lent or Quadragesima: II. The Ember Days at the Four Seasons, when the Ordinations of Clergy are held in each Diocese, being the Wednesday, Friday, and Saturday, after the First Sunday in Lent; after the Feast of Pentecost; after September xiv; and after December xiii: III. The three Rogation Days, being the Monday, Tuesday, and Wednesday, before Holy Thursday, or the Ascension of our Lord: IV. All the Fridays in the year, except Christmas Day, if that should fall on a Friday: (the same

XLIV.

holding, doubtless, of other Days, according to their rank.)... Besides these, NOTE the Evens or Vigils before sixteen different Festivals in the course of the year. Lastly, it is to be noted that some traces are still preserved of the observance of Wednesday as well as Friday in every week, as being a Day of Abstinence, or at least as having, like Friday, somewhat of a Penitential Character. For a Penitential Litany is appointed to form part of the daily Morning Service on Wednesdays as well as on Fridays throughout the year and in many places, where the people have ceased to frequent daily Service throughout the week, they still go to Prayers and to the Litany in the churches on Wednesdays and Fridays. Accordingly, in the Scottish Catechism of the Diocese of Brechin we find the following Question and Answer: "Q. Why are Wednesdays and Fridays distinguished from the other days of the week by more extended and solemn devotions? A. They have been so distinguished from the earliest times as the Days whereon our Blessed Saviour was Betrayed, and Crucified." p. 84.

It may further be noticed, that the Services of the Church mark a period. of three weeks as a preparation for the Great Fast of Lent, beginning from the Sunday called Septuagesima. Also, some traces may be found both in books of devotion and in the practice of individuals of the ancient observance of the four weeks preceding Christmas, called the Season of Advent, as a time of special Fasting and mortification: But generally speaking, it must be confessed that even those Fasts which are most strictly enjoined by the Church are neglected.

THE END OF THE HARMONY.

R

A LIST OF PUBLIC DOCUMENTS QUOTED IN

THE FOREGOING PAGES.

I. “The Institution of a Christian Man, &c.;” a Book subscribed by the Archbishops and Bishops in England in the year 1537; commonly called The Bishops' Book; reprinted in 1543 in a somewhat varied form under the title of A necessary Doctrine and Erudition for any Christian Man. A Latin translation appeared in 1544 under the title of Pia et Catholica Christiani Hominis Institutio, which is often quoted with approbation by Bishop Forbes of Edinburgh in his Considerationes Modesta. The Book itself is recognised as of authority by Archbishop Cranmer writing to the King in 1546; and appealed to by Gardiner in 1551 against Cranmer's opinion on the Eucharist, which had then become Zwinglian, as containing "the doctrine confessed by the whole Clergy of England in an open Council, and never hitherto by any public Council or any thing set forth by authority impaired." (Palmer on the Church, vol. i. p. 389. third ed.) It may indeed have been modified in some points by the enactment of the XXXIX Articles in 1662; but this is a matter for private judgment to decide, on comparing the two Formularies. Certainly the Institution of a Christian Man has never yet by any public act been repudiated or condemned: and not only such men as Bishop Forbes and Bishop Jolly in Scotland, but even the disciples of Cranmer himself (and that too after his latest change of opinion, and after his death,) and the English Annalist Strype concur in speaking of it as “a very godly book of religion.”

II. “The Book of Common Prayer and Administration of the Sacraments, and other Rites and Ceremonies of the Church, after the use of the Church of England;” authorized by the Synod or Convocation of the Clergy in the year 1548; revised, and reprinted with some alterations and omissions in 1552; again in 1559, after the accession of Queen Elizabeth ; in 1604, under King James I.; and finally, after the Restoration, in 1662. In these different revisions several of the alterations and omissions of the year 1552 have been modified or restored, so that the present English Prayerbook, which was settled by the Convocation of 1662, approaches somewhat nearer to the original Book of 1548 than any intermediate edition.

In the foregoing pages both the First English Prayer-book of 1548, and That now in use, since 1662, are occasionally quoted. Besides the Vespers, Matins, Litany, and Liturgy or Communion Office, and the Orders for administering the other Sacraments and Occasional Offices, these Books contain also The Catechism of the Church of England; the latter part of which,

concerning the Sacraments of Baptism and the Lord's Supper, was added in the time of King James I., and was drawn up by Bishop Overall.

III. "The Ordinal;" or Book containing "The Form and Manner of Making, Ordaining, and Consecrating Bishops, Priests, and Deacons, according to the Order of the Church of England." By the Convocation of 1662 this Book (which was first authorized in 1552, and had since received some additions), was attached to the Book of Common Prayer, and is now generally to be found joined with it even in those editions which are printed for common use among the Laity.

IV. "The Book of the XXXIX Articles;" first drawn up by Archbishop Cranmer (assisted probably by Bishop Ridley), with the idea no doubt of conciliating and uniting the different parties and opinions of all those, whether followers of Luther, Melancthon, Calvin, or Zwingle, who were then contending for a Reformation. It must further be admitted that Archbishop Cranmer's own opinions had then already gone very far towards Zwinglianism on the subject of the Eucharist, and about the same time shewed their influence in the changes and omissions of the Prayerbook of 1552. Early in the year 1553 the Articles were published, being then in number XLII; but were of no authority, not receiving the sanction of any Synod or Convocation till after the accession of Queen Elizabeth; when they were revised, reduced to their present number, and with some slight modifications accepted by the Convocation, in the year 1562. It was not however till 1571 that the Clergy generally were required to subscribe them by decree of Convocation. Afterwards, as the Puritans took advantage of their apparent spirit, and strove to develope out of them the doctrines of Calvinism, a Declaration was prefixed at the instance of Archbishop Laud, requiring that all persons should subscribe them only in their "plain, literal, and grammatical sense." The Scottish Church, after having been long subjected to severe civil penalties in consequence of the Revolution of 1688, obtained an Act of Toleration from the British Parliament in 1791, on condition of their Clergy subscribing the xxxIx Articles, like the Clergy of England. For the sense in which they consented to do this, see below under the notice of Bishop Jolly, p. 155. LII.

V. "The First and Second Books of Homilies;" often called together The Homilies; appointed to be read in Churches; and approved, as to their general substance and purport, by Article xxv. of the Thirty-nine. (A.D. 1571.) The First Book was published under King Edward VI., in 1547; and republished after the accession of Queen Elizabeth, in 1560. The Second Book was published in 1564: since which time the Two have ever been published together.

VI. A Book entitled "A Testimony of Antiquity, shewing the ancient Faith of the Church of England, touching the Sacrament of the Body and