and how are the forms in her Liturgy corroborative of your opinion?

This delegated commission is properly regarded by Protestants as not authoritative, but declaratory, ministerial, and conditional. Of the three forms of absolution contained in the Prayer-book, the import of those in the daily service and the Communion is obvious enough. In the former it is God himself that "pardoneth and absolveth all them that repent and believe," though "he hath given power and commandment to his minister to declare and pronounce" the absolution. The second form is simply precatory, and expressive of an earnest and assured wish that God will "pardon and deliver" the communicants "from all their sins." There is however a third form in the Visitation service, in which the exercise of the power seems to be more personal, as conveyed in the words, "By his authority," i. e. of Christ, "committed unto me, I absolve thee &c." Still it will be observed that the authority is only ministerial, and the forgiveness conditional upon repentance and faith.

14. In what attitude is the absolution delivered and received; and are all the orders of the ministry empowered to absolve?

The Rubric directs that the absolution, as a message from God, is to be delivered by the minister standing to the people reverently kneeling; and that the minister must be a priest, as distinguished from the inferior order of deacons.

15. What is the course generally adopted by a deacon in performing divine service; is it sanctioned by any direct authority; and what would be probably the more correct mode of proceeding?

If the service be performed by a deacon, he commonly substitutes a prayer for pardon instead of the absolution; and either the collect at the end of the Litany, "to be used after any of the former" prayers, or one in the Commination service, have been usually selected. Perhaps the former is preferable; but, in the absence of any rubrical direction, it would be more correct to pass at once from the confession to the Lord's Prayer.

16. Give a brief sketch of the character and import of the Lord's Prayer.

For a brief sketch of the character and import of the Lord's Prayer, see the Questions on St. Matthew, chap. VI. qu. 17.

17. Shew that the position which it occupies in the early part of the daily service is peculiarly appropriate.

The position which it occupies must be regarded as singularly appropriate. By the confession of sin, and its remission consequent thereon, the mind is now prepared and encouraged to offer up its comprehensive petitions for the supply of every spiritual and temporal want, for the gift of all good things, and deliverance from all evil things, and for a due sense of God's gracious mercy in visiting us with his fatherly protection. It is followed by the Versicles, including the Gloria Patri, which at once concludes the first, and forms a fit introduction to the second, of the three portions into which the office of Matins or Morning Prayer may be conveniently divided.

18. With what parts of the antient services do our present offices for Morning and Evening Prayer respectively correspond?

Our Morning Prayer answers in some sort to the three services of Matins, Lauds, and Prime, of which, combined, our single service is a judicious abridgement. In like manner the office of Evensong, or Evening Prayer, is an abridgement of the antient services for Vespers and Compline.

19. In what terms does the opening exhortation advert to the different subjects by which the attention is occupied in the second division of each service; and what are the subjects themselves?

The second portion of the service includes the reading of the Psalms and Lessons, to the end of the Apostle's creed; and to this portion corresponds the exhortation "to thank God for his

manifold mercies, to set forth his most worthy praise, and to hear his most holy word."

20. By what Psalm are those for the day introduced in the office for Morning Prayer; what was the early eccleisastical name of this Psalm; and in what circumstance does this name appear to have originated?

The Psalms for morning Service are introduced by the 95th Psalm, of which the early ecclesiastical name is the Invitatorium. This name seems to have arisen from the fact that in early times it was read while the congregation were assembling, with the view of calling them together to the public worship of God.

21. How were the Psalms portioned out in the Breviaries of the antient English Church; what was the origin of the name applied to each portion; and why are they still read over more frequently than any of the other books of the Holy Scripture?

In the Breviaries of the antient English Churches the Psalms were portioned out into seven nocturns, as they were called with reference to the nightly worship of early times; but this burdensome service was discontinued at the Reformation, and the reading of them so regulated that the whole book might be repeated every month. Even thus they are oftener read than any other part of the Scriptures, as from their high devotional character they are peculiarly adapted to excite the religious energies of the soul, under whatever circumstances of joy or sorrow, or in whatever condition of spiritual necessity, the worshipper may be placed.

22.

By whom was the Prayer-book version of the Psalms executed; and why was it retained in preference to that in the authorized version of the Bible?

When the present authorised version of the Scriptures was ordered to be used, the Old Translation of the Psalms, which is

that of Coverdale, was still retained in the Prayer-book; partly because the people were already familiar with it, and partly because in this instance the old version, as being rendered with greater freedom, is better adapted to the popular understanding.

What is the Rubrical direction respecting the manner in which the Psalms are to be repeated; and upon what authority is the choice permitted?

As the Church directs the Psalms either to be said or sung, the former practice has generally been adopted where there is no choir, and the latter in Cathedrals. Both practices have the apparent sanction of Scripture. Compare 1 Sam. ii. 1. 2 Chron. xxix. 30. Psal. cxviii. 2. Luke i. 46, 67. ii. 28. Eph. v. 19. Rev. vii. 12. and elsewhere.

24. How do you account for the prevailing practice of reading the Psalms responsively; to whom is the introduction of the practice attributed; and is it not probably of more early date?

Although there is no express rubric directing the Psalms to be repeated verse by verse alternately by the minister and people, the custom is fully sanctioned by the practice that prevailed in the Jewish Temple, and by the composition of many of the Psalms with a view to responsive singing. It has been said that the method was introduced into the Christian Church by Ignatius among the Greeks, and St. Ambrose among the Latins; but it was probably adopted from the first. It is plainly alluded to by Tertullian.

25. Can you assign a reasonable motive for concluding each Psalm with the Gloria Patri?

Since the Psalms were originally composed for the Jewish Temple service, they are fitted for the use of the Christian sanctuary by repeating the Gloria Patri at the end of each, in order to signify our belief in the mysterious nature of the Godhead, as more fully revealed under the Gospel.

26. What is the origin of each portion of this doxology; and what is the other form from which it is sometimes distinguished?

The Gloria Patri is one of the earliest primitive doxologies, and is sometimes called the lesser doxology, as distinguished from the Gloria in excelsis. St. Basil traces the former part of it to the times of the Apostles; the latter part was added in opposition to the Arians.

27. Point out a peculiar excellence in the Liturgy, as illustrated in the reading of the Lessons following close upon that of the Psalms.

One of the most prominent excellencies of the Liturgy, is the variety of its several parts, and the rapid change from prayer to praise, and from praise to meditation. Thus when the mind has been raised to the highest pitch of active devotion by joining in the Psalms, it is allowed to repose in quiet attention during the reading of the Lessons: so that "he which prayes in due sort is thereby made the more attentive to hear; and he which heareth, the more earnest to pray." (Hooker.)

28. What is the meaning of the word Lesson; and what is the usage followed by our Church in the appointment of certain portions of Holy Scripture to be read in her daily Services?

The word lesson, from the Latin lectio, signifies a portion of Scripture appointed to be read during Divine Service; and in accordance with the practice of the early Christians, adopted from the Jews (Acts xiii. 27. xv. 21.), and mentioned by Justin Martyr and Tertullian, our Church appoints two lessons to be read at each service, one from the Old Testament, and the other from the New.

29. Upon what principle is the first Lesson selected from the Old Testament, and the second from the New?