by which they were preceded, constituted the altar service after the sermon.

14. A hymn pro pace or pro exitu closed the whole service. For this purpose the Hand Book of 1539 provides the Decalogue versified, and the Hymn Book of 1553 has it in four forms, and the Hymn Book of 1569 recommends the singing of the Decalogue, so that thus the whole of Luther's Catechism may be used at the service; but in 1573 this was prescribed for the country parishes only, and that during the Trinity season. Then the minister and congregation, kneeling, offered silent prayer.

MATINS AND VESPERS.

The Danish term for Matins is Ottesang, that is, eight c'clock song, as the service is held from 8 to 9 A. M., and, for Vespers, Aftensang, evening song, from 2 to 3 P. M. The daily services at those hours closely followed Luther's Deutsche Messe, where there were Latin schools, and were especially intended to train the young in religious knowledge and worship. The Latin was used to a considerable extent, but the Danish was also used for the benefit of those who did not understand the former, Antiphons, Kyrie eleison, and hymns were sung and lessons read from the Old and New Testament. Sermons were not always preached, but, when they were, they treated chiefly of penitence and good works, so that the Law as well as the Gospel might be put before the people. The Holy Communion was sometimes administered, but only in very special cases; but, after the time of Christian V, it became the rule rather than the exception in the larger places. Two services were held on Wednesdays and Fridays which conformed to the Sunday service, and the forenoon service followed the full order of the Hoeimesse or chief service and included the Communion. At the Matin and Vesper service on Sunday and Festivals the whole Catechism was recited.

THE COLLECTS.

Much might here be written about the history and use of the Collects in the Danish church, but I will not enter fully into this extensive subject, but merely state that, immediately after the introduction of the Reformation, the Collects or Orationes of the Catholic Church were used, with some exceptions, in accordance with Luther's practice. The first collection of these short prayers in the Danish church is found in the Hand Book of 1539, and a revised edition is given in the Hymn Book of 1553. The

collection now in use is very full for all Sundays, Festivals, and all special services and subjects, and sacramental acts.

note that the Collects are from two to three times as long as those in our Church Book. They are very devout in spirit and expression, and are given in pure Danish.

THE ORDER OF INFANT BAPTISM.

In passing from the consideration of the more general services of the church, we naturally direct our attention to the Sacraments, and, first to that of Baptism.

It is not known who was the first to administer Baptism in Danish, but the eminent reformer, Hans Tausen, published the first baptismal formula in that language. And whilst that form is in harmony with the original Taufbuechlein of Luther, it was not copied from it; and internal evidence shows that the author did not have it before him, although he must have been acquainted with it, as he had been with Luther in Wittenberg He retained all the symbolical features, as he deemed it unwise to hasten radical changes in things immaterial, but he stated that the use of these minor forms was not compulsory. And the Liturgy of Malmoe in 1535 indicates that these forms had been abandoned previous to that date. Thus it is evident that the ritual varied before the full establishment of the Reformation. The Ordinance of 1536 does not give the full form for Baptism, but simply says, "Thus shall he begin: Depart, thou unclean spirit." And there is good reason for believing that Luther's form, of 1523, was closely followed, of which Palladius provided an accurate translation in his Enchiridion of 1538, and declared that there should be no variation from Luther's words, though he made an exception, namely, in the long prayer at the exorcism, "O Almighty, eternal God, Who in the Flood," etc. Here Luther says, "dass durch diese heilsame Suendfluth an ihm er sauffe und untergehe Alles, was ihm von Adam angebohren ist und was er selbst dazu gethan hat;" but Palladius has,-"All that which is born in him from Adam, that is, that sin which Adam committed," which has a dogmatic significance. This book was used by the side of the Ordinance, which designates some additional particulars. But some variations were practiced, especially in the Provinces and the Synod of 1540 gave strict directions to observe the prescribed order (Pont., 3, 252), as also that of 1556.

In the oldest orders, in the Ordinance and the Hand Book of 1539, the act begins with the questions whose child it is and whether it had been baptized at home, but later the former of these was omitted as casting a shadow on the baptismal scene

in the case of illegitimate children. The minister was then directed "to declare to the company standing around (the font), in few but forcible words, the exalted nature of Baptism;" and the outline given indicates that the address was intended for the whole congregation as well as for the sponsors. And this direction was emphasized by the Diet at Aarhuus in 1631, in the words: "Caveant Pastores, ne ommitatur adhortatio, quae ad patrinos necessario fieri solet." But this very proper direction

was stricken out at the Diet at Viborg in 1699.

The act of Baptism began with Exorcism. This part of the Catholic ritual had been abolished by the Reformation and was excluded by Luther in his first "Unterrecht wie man einen Menschen zum christlichen Glauben taufen lassen solle, 1521." And the Danish Lutherans also began to omit Exorcism, but the early Liturgies show that it was re-adopted with Luther's modifications. Vigorous efforts were soon made to abolish it altogether, but failed for the time being.

The Exorcism was followed by the Gospel, and that by the Lord's Prayer. In the older books the doxology of the prayer is wanting, after the example of Luther, but in all the later ones it is inserted. During this prayer the minister and the people kneeled, with the thought that, as the prayer was offered over the child, the Lord Himself was blessing it. But in the later Altar Books this beautiful practice was omitted.

Then the minister calls the sponsor to the font and says,— "The Lord preserve thy coming in and thy going out." This was followed by the renunciation of the devil and by the Creed, each of which is respectively uttered in three parts. The questions were addressed to the child. Then come the baptizing in the name of the Father, Son and Holy Ghost, the last prayer, and the Pax, admonition to the sponsors to teach the child the Creed, the Lord's Prayer and the Ten Commandments.

No change was made in this part of the Liturgy until 1783. when the act of Exorcism, even in its modified form, was strongly opposed as weakening the thought of the daily conflict with the devil. And, after some controversy, it was abolished, but the signing with the cross was retained, with the addition,— "for a witness that thou shalt believe on the crucified Lord Jesus Christ."

The order, as revised in 1895, is as follows: Address to the sponsors; signing with the cross; prayer; Gospel, Mark 10: 13-16; Lord's Prayer; praise to God who will now regenerate the child; "God preserve thy coming," etc.; renunciation and Creed in singularis with questions to the child: "Wilt thou be

baptized?"; Baptism; child commended to God; Pax; admonition to sponsors; Collect.

ADULT BAPTISM.

As infant Baptism was practically universal at the opening of the Reformation, Luther did not provide a special form for the Baptism of adults, and in Denmark there was no such form for 150 years. The first case, of which we have knowledge, occurred in 1620. The form finally given was that for infants, with some omissions rather than alterations, namely, the Exorcism, signing with the cross, and the Gospel, a hymn taking the place of the last of these parts. But, in the revised form of 1895, part of the Gospel is read,-Matt. 28: 18-20, and the signing with the cross is restored. On the preceding Sunday the intended Baptism is announced, and on the day of its occurrence the service had special reference to this Sacrament. The candidate occupied a seat specially set apart for him, was examined and commended to the love and care of the congregation. The person baptized assumed a new or additional name, at his pleasure. And, at the close of the service, the minister briefly addressed the sponsors or witnesses, who stood at either side of the altar. The presence of such sponsors at adult Baptism was no new thing. They appeared in the ante Christic period at the Baptism of adult proselytes to Judaism as well as of "exposed children" or foundlings. The Babylonian Talmud says that the number was two, but the Jerusalem Talmud and Maimonides say three.

CONFIRMATION.

In the Catholic Church, Confirmation was and is still held to be a Sacrament, and to supplement and complete Baptism. (Conc. Trident. De Confirmatione.) And hence it was entirely abandoned by the Protestants for a long time. The latter held that the rite was related to the Lord's Supper and connected with the proper preparation for that Sacrament. As it was necessary that all who come to the Communion should be prepared in head and heart for the sacred act and were examined before they were admitted, it was felt that the young, who presented themselves for the first time, should be carefully questioned as to their fitness, and when they gave satisfactory evidence of this, they should be approved. Bugenhagen, in his introduction to Palladius' Enchiridion, without a word about vows or Baptism, combines the examination of children and other communicants in

that he declares the words of Luther's Small Catechism to be the confession upon which the child of eight years and the cen tenarian are alike admitted to the Communion. Through the labors of Melanchthon and Chemnitz (Exam. Conc. Trid. De Confirmatione) Confirmation, divested of papal errors, was reintroduced in Germany, and still farther in the movement under Spener in the XVII century; but it did not reach the Danish Church. The Danish Ordinance gave directions for the examination of all communicants, though in practice there were some special features in that of the young admitted for the first time, but nothing that would justify the application to it of the term confirmation, as we now use it to designate a distinct act. Niels Hemmingsen, in the middle of the XVI century, is the first to use the word "confirm," but without any reference to Baptism. "Episcopi in visitationibus publice examinant juventutem in articulis fidei et in doctrina de Sacramentis. Deinde eam doctrina et exhortationibus confirmant. Idem fit quoque privatim a pastoribus, antequam admittantur praesertim rudiores ad participationem Coenæ Dominicæ." The children were often admitted to the Communion when they were only from six to seven years of age. Under the influence of Spener catechetical instruction received the most earnest attention. And, as the chief aim was that the minister should be assured of the fitness of the young, the examination sometimes took place privately in his house. In Resenius' book of 1627, "De executione visitationis catecheticæ," it is said that the examination in Luther's Catechism occurred in the Church. "If then any are found to have learned well, with explanation and pious feeling, they shall not only be commended, but shall be confirmed with the imposition of hands either by the Bishop or the Pastor, and then be admitted to the Communion."

In Iceland, which belongs to Denmark, Bishop Gudbrand Thorlakson, in 1596, ordered that the young, who had learned the Catechism, should meet for examination on the first or second Sunday after Easter and Pentecost; that the minister should announce to the congregation that these young Christians desired to come into closer union with the Lord through the Sacrament of the altar; and that he should ask the prayers of the congregation for their spiritual welfare. Then the young people declared their faith by reciting the Catechism, after which the minister read a promise which they repeated after him, but which made no reference to Baptism. Then followed the imposition of the right hand, and the young accompanied their parents to the altar and communed.