A passage from some Father of the Church, in three parts. A comment on some passage of the Gospel, in three parts. On Weekdays, Twelve Psalms with Three Lessons, viz. On Monday-Psalms 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38. A passage in three parts from Scripture or the Fathers. On Tuesday-Psalms 39, 40, 41, 42, 44, 45, 46, 47, 48, 49, 50, 52. A passage in three parts, &c. as on Monday. On Wednesday-Psalms 53, 55, 56, 57, 58, 59, 60, 61, 62, 64, 66, 68. A passage, &c. On Thursday--Psalms 69,70,71, 72, 73, 74, 75, 76, 77, 78, 79, 80. A passage, &c. On Friday Psalms 81, 82, 83, 84, 85, 86, 87, 88, 89, 94, 96, 97. A passage, &c. On Saturday-Psalms 98, 99, 100, or 92, (according to the day) 101, 102, 103, 104, 105, 106, 107, 108, 109. A passage, &c. Then on every day of the week follows the This noble Hymn follows in this place with especial propriety on Sundays and other Festivals; viz. after the reading the words of Prophets and Apostles, and the writings and histories of Saints and Martyrs, all of whom are commemorated in it. On all days it impressively winds up the Service which precedes. LAUDS;-(appended to the Matins towards the first twilight.) Resp. O Lord, make haste," &c. As it was, &c. Amen. Hallelujah. Then five Psalms, viz: On Sunday-Psalms 93, 100, 63, and 67. The Song of the Three Children. Psalm 148-150. On Monday-Psalms 51, 5, 63. Psalın 148. On Tuesday-Psalms 51, 43, 63. On Friday-Psalms 51, 143, 63. On Saturday-Psalms 51, 92, 63. xxxii.) Psalm 148. Song of Isaiah. (Is. xii.) Song of Hezekiah. (Is. Song of Hannah. (1 Song of Moses. (Ex. xv.) Song of Habakkuk. (Hab. Song of Moses. (Deut. The Service ends on all days with a Text (Capitulum), a Hymn and a Collect (Oratio), varying with the day and season; the Song of Zacharias (Benedictus) being interposed between the Hymn and Collect, and several stated Collects, Invocations, and Sentences following. 2. PRIME, on the Rising of the Sun. Verse. "O God, make speed, &c. Resp. O Lord, make haste, &c. and the Gloria Patri,” &c. as before. A Hymn, the same every day in the year. Then four Psalms (except Saturday, when there are three,) viz: Psalm 54; Sunday-Psalm 118, or (sometimes) 93. Monday-Psalm 24. Tuesday-Psalm 25. Wednesday Psalm 26. Thursday-Psalm 23. Friday-Psalm 22. Saturday-Psalm is omitted. Then throughout the week,- Psalm 119, v. 1-32. in two parts. Then, on Saturday only, follows the Psalm Quicumque, commonly called the Athanasian Creed. It is a far truer view of this venerable composition, to consider it a Psalm or Hymn of praise, and of concurrence in GoD's appointments, as Psalm 118 or 139, or the Te Deum, than as a formal Creed; and by using it weekly, its living character and spirit are incorporated into the Christian's devotions. and its influence on the heart, as far as may be, secured. The time, too, should be observed. The dawn of the first day of the week. The Service concludes with a Text (Capitulum;) with the Lord's Prayer, privately: a Confession of Priest to People, and in turn of People to Priest, and a corresponding Absolution; Sentences; Collect, the Third, for grace in our own Morning Service, a Lesson from the Book of Martyrs; an Invocation of St. Mary and All Saints; Sentences, with the Lord's Prayer, privately; Collect, the Second, at the end of our Communion Service; a Short Lesson; and Sentences. 3. The THIRD (Nine A. M.) 4. SIXTH (noon.) 5. NINTH (Three P. M.) "O God, make speed," &c. as before. A Hymn, the same throughout the year, at the same hours respectively: then, At the Third-Psalm 119, v. 33-80. in three parts. At the Sixth-Psalm 119, v. 81-128. in three parts. At the Ninth-Psalm 119, v. 129-176. in three parts. Thus the whole of the 119th Psalm is gone through every day in the year. Then Then a Text (Capitulum) and Sentences, with the Lord's Prayer, privately, varying with the time of the year. the Collect for the day or week. 6. VESPERS. (Evening.) "O God, make speed," &c. as before; then Five Psalms, viz: on Sunday-Psalms 110, 111, 112, 113, 114, and 115. Saturday Psalms 144, 145, 146, 147, in two parts. Then on every day a Text (Capitulum,) a Hymn and the Collect, all varying with the day and season; between the Hymn and Collect always is interposed the Magnificat, sometimes with Sentences after it. The service ends, as Lauds, with Collects and Invocations. 7. COMPLINE. (Bed-time.) This Service is almost invariable throughout the year. It begins with a Blessing for the ensuing night; a Short Lesson; the Confession and Absolution as at Prime; Sentences; then four Psalms, viz: Psalms 4, 31, down to v. 6. 91. 134. A Hymn Text (Capitulum ;) Sentences; Song of Simeon (Luke ii. ;) Sentences with the Lord's Prayer and Creed, privately; Collect for safety during the night. The service ends with an Antiphon in praise of the Virgin, and Collect upon it. To this Sketch of the Services must be added a few words concerning the Antiphons and Benedictions which occur throughout them, but have not been noticed in their places. The Antiphons or Anthems are sentences preceding and suc ceeding the Separate Psalms and Songs, and are ordinarily verses taken from the particular compositions to which they are attached. They seem to answer the purpose of calling attention to what is coming, of interpreting it, or of pointing out the particular part of it which is intended to bear on the Service of the day; in all respects answering the place of what is called by musicians a key note. They are repeated at the end, as if to fix the impression or the lesson intended. Antiphons are introduced in other connexions, as before Collects; such are those, for instance, in the Commemorations of the Blessed Virgin and the Apostles in Vespers and Lauds. Such, too, are the Antiphons to the Blessed Virgin placed at the end of Compline, to which especial attention was above directed (p. 183), on the ground of their objectionable nature. They shall be here given, in order to show clearly, as a simple inspection of them will suffice to do, the utter contrariety between the Roman system, as actually existing, and our own; which, however similar in certain respects, are in others so at variance, as to make any attempt to reconcile them together in their present state perfectly nugatory. Till Rome moves towards us, it is quite impossible that we should move towards Rome; however closely we may approximate to her in particular doctrines, principles, or views. In reading the following, it should be recollected, indeed, that Antiphons are not, strictly speaking, Prayers, but Sentences applied to the particular purpose of meditation, thanksgiving, &c.; yet the following, taken together, are quite beyond the power of any defence which might thence be available for less explicit compositions. From Advent to Alma Redemptoris Mater quæ pervia cœli Porta manes, et stella maris, succurre cadenti, the Purification. Kindly Mother of the Redeemer, who art ever of heaven The open gate, and the star of the sea, aid a fallen people, Surgere qui curat, populo; tu Which is trying to rise again; quæ genuisti, Naturâ mirante, tuum sanctum Virgo prius ac posterius, Gabrie. lis ab ore Sumens illud Ave, peccatorum miserere. thou who didst give birth, While Nature marvelled how, to thy Holy Creator, Virgin both before and after, from Gabriel's mouth, Accepting the All hail, be merci. ful towards sinners. From the Purification to Good Friday. Ave, Regina cœlorum! Hail, O Queen of the heavens ! Gaude, Virgo gloriosa, Vale, o valde decora, Et pro nobis Christum exora. Rejoice, O glorious Virgin, Farewell, O thou most comely, And prevail on Christ for us by thy prayer. From Easter to the First Week complete after Pentecost. These Antiphons have already been shown to be of comparatively modern origin; which indeed is sufficiently clear from their composition, independently of the question of doctrine. The Absolutions and Benedictions on the other hand seem, from their doctrinal character, to come from high antiquity. Wheatley remarks that the precise indicative Absolution, such as it occurs in our Visitation for the Sick, though altogether justifiable and edifying, did not come into use till the twelfth century; that is, about the time of the above innovations in commemorating the Blessed Virgin. Now, the Absolutions and Benedictions in the Breviary happen, on the contrary, to be of a remarkably simple character; they are uniformly in the shape of petitions to Almighty God, and they include the Minister using them, being worded in the first, not the second person. Again, in the quasi Absolution, after the stated Confession at Prime and Compline, it is to be noticed, that the People absolve the Priest, before, and in the same words in which, the Priest absolves the People, |