83. How are the Psalms spoken of by early Chris

tians?

Ambrose (4 C.) calls them "The Instrument of Virtue;" Basil (4 C.), "The Essence of Theology;" Athanasius (4 C.), "The Epitome of Holy Scripture."

84. Have the Psalms been always combined with the Prayer-Book?

They were not included in the books of Edward, to which time they must have been read from

the Bible.

85. From what version are the Psalms in our Prayer Book?

From that of the "Great Bible," as it is called, translated by Tyndal and Coverdale, under Henry VIII.; the Psalms by Coverdale alone.

86. What mean these points (:) in each verse? They are for the direction of the choir in chant

ing, according to the title-page, “pointed as they are to be sung," &c.; and are not to be noticed in reading.

Lessons.

87. Is the reading of Scripture an Apostolic portion of the Public Service of the Church of Christ?

Yes; one noticed by the earliest Fathers; and the council of Laodicea, 1500 years ago, directed that Lessons and Psalms should alternate, as they do in our Services.

See No. 10.

88. Does the Church of England find the sanction

of antiquity in using two Lessons, one from the Old, the other from the New, Testament?

Such is stated to have been the practice of the ancient Egyptian Church, 1400 years ago. 89. How long had the Jews been in the habit of reading aloud their Scriptures on the Sabbath?

1

From the time of Ezra, or about 400 years before Christ.

90. Name the kind of evidence that we have, that Lessons were early appointed in the

Church.

Chrysostom (4 C.) exhorts his hearers to read

at home such portions of Scripture as they knew would be read on the following Sunday.

Augustine (3, 4 C.) in the same way observes that holidays, for which proper Lessons were appointed, had interrupted his lectures on St. John, as read in the regular order of Lessons.

91. How came we to use Lessons from the Apocryphal books?

According to the example of the ancient Church,

as our articles observe, recorded by St. Jerome (4, 5 C.), by which they were considered no authority for doctrine, but read for instruction.

92. What abuse, or corrupted habit, of the Church of Rome did our Church correct in the arrangement of her Lessons?

That of reading merely a verse or two of Scrip

ture as a Lesson; whilst human writings, often fabulous, took the place of God's Word.

The Te Deum, &c.

93. Where, and by whom, was the "Te Deum" composed ?

Both facts are lost in early antiquity. 94. When is it mentioned, as in use?

In the 5th century, or 1400 years ago.

95. Benedicite" is, also, of very ancient use in the Services of the Church of England?

Yes; and likewise in those of the primitive Church of Gaul.

96. And do we use it as they did?

In the ancient Gallican and Spanish Liturgies

it was used, as with us, between the lessons. 97. And do we know of its more extensive early use?

It is named by Cyprian (3 C.), Theodoret (5 C.), &c.; and Chrysostom (4 C.) describes it as sung everywhere throughout the world. 98. These two are human compositions: Were such admitted, then, by the early Church? Certainly; Ambrose (4 C.), Hilary (5 C.), and others, composed hymns, which were recited in the Service of the Church. Our prayers are but human compositions.

99. And "Benedictus" has been long used by the English Church?

Yes; and "Jubilate also. It is difficult to

"

say how long; but we can answer for 1000 years; a writer in 820 referring to both.

Apostles' Creed.

100. Was this Creed composed by the Apostles, as its name implies?

We have no evidence that it was so.

101. How then do you understand its name? To imply that it contains the doctrine of the Apostles.

102. Why should you not expect the Apostles to compose a creed?

Because heresy is the turning from the right doctrine; and creeds would not be necessary to distinguish the true faith, till heresy had arisen.

103. You would account thus for the absence of

any distinct mention of the atonement, beyond speaking of Jesus Christ as our Lord? Certainly; there had not arisen heretics so shameless as to call themselves Christians, and yet to imagine that they could be saved in any other way than through Christ. 104. How long has this creed been in use by the English Church?

It can be shown to have occupied nearly the same place in our Services for 1000 years. 105 Are all the clauses of the same antiquity? The "Descent into Hell," and the Communion of Saints," appear not traceable beyond 1500 years. All the rest belong to the earliest Christian antiquity; and the two thus excepted are, in fact, only explanations of doctrine, implied in the death of the Saviour, and in the Holy Catholic Church."

106. I will now ask from you a text and a reference to antiquity for each clause of the Creed, excepting the two thus named: we will take them as mere illustrations, knowing the unity of the Church, as well as the unity! of Scripture.

107. "

I believe in God the Father Almighty, Maker of heaven and earth :" Scripture? "I am the Almighty God." Gen. xvii. 1. "One God and Father of all." Eph. iv. 6. "The Lord, which made heaven and earth." Ps. cxxi. 2.

108. Antiquity?

Irenæus (2 C.), the disciple of Polycarp, who was the disciple of the Apostle John: "The Church, although dispersed over the whole world, from one end of the earth to the other, received from the Apostles and their disciples the belief in One God, the Father Almighty, Maker of heaven and earth, and sea, and all things in them."

109. "And in Jesus Christ, His only Son our Lord:" Scripture?

"God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life." John iii. 16.

110. Antiquity?

"And in one Christ Jesus, the Son of God, who was incarnate for our salvation." Irenæus. (2 C.)

111. Who was conceived by the Holy Ghost; born of the Virgin Mary:" Scripture ?