other departed in the true faith," was altered to "that we, with all those that are departed," etc.

The service now first ended with "The grace of our Lord."

Comparing the present Burial Service with the old unreformed one, we find extremely little in common. Traces in outward form, and echoes of texts and prayers, are perceivable; but as the staple and main texture of the Latin service were supplications for the departed soul, when these were rigorously excluded little could possibly survive.

By the Burial Law Amendment Act of 1880 (43 & 44 Vict. c. 41, sec. 13) the minister may, at the request of the representatives of the deceased, use another form of service, consisting of prayers taken only from the Prayer Book or the Bible, and approved by the ordinary (Cripps, 661).

CHAPTER XXXI.

THE CHURCHING OF WOMEN.

§ 122. History of the Service. In the Sarum Manual the title was "An Order of the Purification of a woman after childbirth before the door of the church." The service was very short, consisting of the Psalms cxxi., I will lift; cxxviii., Blessed are all they, the Kyrie, the Lord's Prayer, suffrages, a prayer. After this the woman was sprinkled with holy water, and the priest, taking her by the right hand, led her into the church, saying, "Enter into the temple of God, that thou mayest have eternal life and live for ever. Amen." This concluded the service. In the York Manual the woman was led into church first, and then the service proceeded, but with other variations.

66 or

1549. The title remained the same, with the omission of "at the door of the church." The rubric directed the woman at once to come into the church, and kneel down in some convenient place near the "quire door;" and the priest, standing by her, was to address her in the words, "Forasmuch as," etc., such like as the case shall require." Psalm cxxi. was the only one used, and the rest of the service proceeded as before. The final prayer resembled the old one somewhat distantly. There was this observable difference in the tone of the service, that it was one

of thanksgiving. This note was struck in the opening address, which was new. It said, "You shall, therefore, give hearty thanks unto God, and pray." There was no word of thanksgiving in the previous service, except in a note, and the one idea was that of re-admitting to church ordinances, which the mother seemed to have forfeited by giving birth. The new service implied no such presumption, but assumed the woman's right to enter among the congregation without being conducted. An impurity, however, is undoubtedly recognised, both in the title and the final rubric to be noticed next.

There was one formality not prescribed in the Sarum Manual, appearing in 1549 in a rubric direct-ing "the woman that is purified to "offer her chrisom and other accustomed offerings." The chrisom was her infant's baptismal white mantle. It also said that, if there was a Communion, it was "convenient," i.e., proper, that she should receive.

"The

1552. The title is altered to what it now is, "The Thanksgiving of Women after Child-birth, commonly called the Churching of Women." The word "purification" has entirely disappeared. The final rubric likewise corresponds. It now runs, woman that cometh to give her thanks." Moreover, instead of kneeling nigh unto the quire door, she kneels "nigh unto the place where the table standeth." There appear here no forfeited privileges and no rehabilitation. The woman is churched to return her thanks. There is no more mention of the chrisom, but the "accustomed offerings" are continued. Such "offerings" are, of course, not to be regarded as fees, but as voluntary gifts.

Whitgift replied to his opponent, who objected that the Churching service resembled the Jewish purification, "Surely there is no Jewish purifying, but Christian giving of thanks, most consonant and agreeable to the Word of God." (Whitg. ii. 559, 560; Hooker, V. lxxiv. 1, 2).

1662. The opening rubric now directs the woman to come into the church "decently apparelled," and kneel down "in some convenient place as hath been accustomed, or as the ordinary shall direct." The position of the priest is not alluded to.

In the final prayer, "Almighty God," instead of “which hast delivered," it is now, "We give Thee humble thanks for that Thou hast vouchsafed to deliver," thus further increasing the element of thanksgiving in the service.

Finally, the Lord's Prayer, which in this service, and every other before 1662, lacked the terminal doxology (cf. § 80), was now (as in only one other case) provided with it, thus appearing still more to emphasise the tone of thanksgiving.

CHAPTER XXXII.

A COMMINATION.

§ 123. History of the Service.-A part of the AshWednesday service before the Reformation consisted of the benediction of ashes, which were then distributed during the singing of an anthem. In 1549 a special service was composed, under the title, "The First Day of Lent, commonly called Ash-Wednesday." At the end of matins the people were called to church by the ringing of a bell. The Litany was read, and then the priest, going into the pulpit, delivered the opening address, "Brethren, in the primitive Church." Then followed the denunciations, the continuation of the address, and the recital of Psalm li. by all kneeling, the priest and clerks kneeling "where they are accustomed to say the Litany." All was new thus

far; but from this point to the end, viz., the Kyrie, Lord's Prayer, suffrages, and prayers, the old AshWednesday service was more or less closely followed. There was no benediction and distribution of ashes.

1552. The title was now altered to one that called attention to the minatory character of the service, and its adaptation to any special season,-" A commination against sinners, with certain prayers to be used divers times in the year." There was no change in 1559 or 1604.