case, to the very letter of a rubric, in which a change of circumstances, and the habits of the times, may have rendered certain alterations either necessary or expedient.

13. To whom does the appeal lay in doubtful cases; and what seems to be the best practical guide, where the sense of a rubric is contested?

On doubtful points, it rests with the bishop of the diocese to determine the manner "how to understand, do, and execute the things" contained in the Prayer-book; but as the contrary decisions of different bishops would necessarily disturb the uniformity of public worship, it were well if the practice, which has so long generally prevailed, were taken as the rule, at least till another revision of the Liturgy shall be accompanied with authoritative directions on a point of so great importance to the peace and unity of the Church.

SECT. IV. Of the CALENDAR and its TABLES; and of the FESTIVALS and FASTS.

1. How are the variable portions of the daily service regulated?

The variable portions of the daily services are regulated by the Calendar prefixed to the Prayer-book, which follows the Julian computation, amended by the Gregorian changes introduced in 1752.

2. What is the derivation of the word Calendar?

From the old Latin word calo, "to reckon," the first day of every Roman month was called the calends; and thence is derived the word Calendar.

3. Where are the ordinary Lessons for every day to be found; and why are those for Sundays and Holydays registered apart?

The Calendar consists of several columns, of which the four last exhibit the Lessons for every day in the year; but as those for Sun

days and the moveable feasts could not be there given, they are set forth in separate Tables, together with those appointed for other Holy-days to which proper Lessons are assigned.

4. What is the object of the other Tables subjoined to the Calendar?

They chiefly relate to different methods of finding Easter-day, which regulates all the other moveable feasts throughout the year.

5. When, and why, was the rule for keeping Easter determined; and what is the rule ?

In consequence of a difference which existed in the early Church with respect to the time of keeping Easter, it was decided by the Council of Nice (A. D. 325.), that "every where the great feast of Easter should be observed upon one and the same day :" and in accordance with this decision, "Easter-day is always the first sunday after the full-moon which happens upon, or next after, the 21st day of March; and if the full moon happens upon a Sunday, Easter-day is the Sunday after."

6. What are the Paschal Limits; and what are the data necessary for finding Easter-day in any given year?

Since the full moon which regulates the time of Easter must not fall before the 21st of March, nor after the 18th of April, the 22nd of March is the earliest, and, if the full moon fall on the 18th of April, being a sunday, the 25th of April is the latest day whereon Easter-day can possibly fall. Between these terminals, which are called the Paschal limits, there are 35 days; and in order to discover by the Tables which of these will be Easter-day in any given year, it is necessary to know the Golden number and the Epact.

7. What is the Golden number; and why is it so called?

The Golden number is that which marks the position of any given year in the Lunar Cycle, which is a period of 19 years; it having been discovered by Meton, an Athenian Philosopher, that at the end of every such period the new moons take place in the same

days of the same months, whereon they happened before its commencement. So important was this discovery considered, that the rule for finding the moon's age thereby, was inscribed on a tablet in golden letters, and set up in the Market-place at Athens. Hence the origin of the term Golden number.

8. Explain the rule for finding it.

It is found by adding one to the year of our Lord, and dividing the sum by 19: when the remainder, if any, is the golden number. If there is no remainder, the golden number is 19. One is added, because the first year of the Christian æra was the second of the Cycle. 9. Give an example.

For the year 1846, we have 1847 1997, with a remainder 4, which is therefore the golden number.

10. What is the Epact?

The Epact is the moon's age at the beginning of any given year. 11. Whence does it arise; and what is the derivation of the term?

Since every lunation consists of 29 days very nearly, a solar year contains 12 of these lunations, and 11 days over. In the first year of the Lunar Cycle, therefore, the Epact being 0, in the second it is 11, in the third 22, in the fourth it is 33, i. e. one complete lunation, with 3 days over to be carried on (énакTη) to the next year.

12. How is it found?

It is clear that the Epact may be found by means of the Golden number; for if the latter be 3, or any number divisible by 3, the Epact for the next year must be the same: and the Epact for the two preceding or following years may then be found by subtracting or adding 11 and 22 respectively, having first, if necessary, added or deducted 30 according to circumstances.

13. Illustrate the process by examples.

The Golden number for 1845 is 3; and therefore the Epact for 1846 will be 3. Whence that for 1847 = 3 + 11 14; that for

=

1848

&c. &c.,

= 3 + 22 = 25; and that for 1844 31130

14. Is this computation of the Epacts absolutely correct; or is there any consideration which has a tendency to destroy their present order?

The calculation of the Epacts is not absolutely correct; for although at the end of 19 years the moon returns to her conjunction with the Sun on the same day, still each successive conjunction occurs about one hour and a half later than the preceding one, and this retardation amounts to a whole day in something more than 312 years. Hence at each recurrence of that period it is necessary to change the course of the Epacts; and they will be shifted accordingly at the commencement of the next century.

15. What is meant by the Dominical or Sunday Letter; and upon what does its annual variation depend?

From the custom of marking each day of the week in the second column of the calendar with one of the first seven letters of the alphabet, that letter which stands against the Sundays in any given year is called the Dominical or Sunday Letter. Now as there are 52 weeks in a year, and one day over, the same letter marks both the first and the last day in the Calendar; so that there is necessarily an annual change in the Sunday letter in a backward direction. Moreover in every Leap year, which has 2 days over 52 weeks, there is a double change; and since no letter is affixed to the 29th of February, there is another retrogade movement, and consequently two Sunday letters; one for January and February, and the other for the rest of the year.

16. What is the Solar Cycle?

A period of (4 × 7) 28 years must clearly elapse before the days of the month return to the same days of the week, bringing about the same course of Sunday Letters. This period is

called the Solar Cycle.

17. Why does the Church commence her ecclesiastical year with Advent; what is the import of the name; and how is the beginning of the season regulated?

The Church begins her ecclesiastical year with the season of Advent, during which four sundays are set apart, in conformity with very early usage, to prepare us for the devout celebration of the first coming (Lat. adventus) of Christ in the flesh, and to direct our thoughts to his second Advent, when he will come to Judgment. In order that this season may close with Christmas day, Advent Sunday is necessarily that which falls nearest to the Festival of St. Andrew. 18. Upon what principle is the succeeding course of the sunday services adjusted?

Thence we are conducted to the contemplation of the great mystery of the Incarnation, and onward, step by step, to the commemoration of the leading events of the Saviour's life and death, of the descent of the Holy Spirit on his Apostles, and of the work of Redemption consummated by the united operation of the blessed Trinity; while the service of each intervening sunday is so arranged as to bring the whole Gospel history under review during the year, in connexion with such portions of the Old and New Testament as mutually illustrate each other.

19. What minor festivals are observed in the Church of England; and what reason may be assigned for each observance?

Besides the more solemn festivals, the Church has also appointed a series of anniversaries commemorative of the labours and the virtues of the first preachers of the Gospel. Thus the Twelve Apostles have each a day assigned to their memory: so have John the Baptist, St. Stephen, St. John, and St. Barnabas; and the Evangelists, St. Mark and St. Luke. The Holy Innocents are honoured as the first sufferers on our Saviour's account; the memory all other pious persons is celebrated together on the feast of All Saints; and that of St. Michael and all angels is devoted to the praise of God for the benefits which Christians derive from the aid and ministry of good angels.

of

20. Shew that the celebration of the Christian anniversaries is not at variance with any Apostolic injunction.

It has been objected that the celebration of these festivals is at variance with St. Paul's discouragement of the observance of days,