either a benediction or a prayer". This shews indeed that the word benediction may sometimes mean prayer, but it does not prove that it is to be taken in this sense in the present instance; and in another part of the works of Amalarius we find that the offices terminated not only with a prayer, but with a benediction also"; and it is most simple and reasonable to refer the word in the present instance directly to the benediction, which we find actually to have existed. The council of Agde, A.D. 517, appointed collects to be repeated after the antiphonæ or anthems, at the end of morning and evening prayer". We also find that the office of morning prayer in the eastern church terminated with a collect or prayer by the priest or bishop, in the third or fourth century. In Egypt, each psalm was followed by a silent prayer of the congregation, and a collect by the priest. This custom prevailed in the time of Cassian, and the same appears to have existed even in the time of Athanasius; for when Syrianus, at the instigation of the Arians, proceeded to seize Athanasius, it is related that the people were keeping their vigil or nocturn, and Athanasius desired the deacon to read a psalm, and the people to respond; after which it seems that they prayed in silence by the direction of the bishop". Athanasius also, in his Treatise on Virginity, enjoins the alternate repetition of psalms and prayers. Here we have precisely that alternation of which Cassian speaks. Collects to be said at matins and evensong are found in the sacramentary books of Gregory the Great, A.D. 590, and Gelasius, 494, patriarchs of Rome. It would appear that only one collect was said at the end of the offices, according to the Roman order. Amalarius speaks of the prayer in the singular number". Fulbertus Carnotensis, A.D. 1010, in his epistle to Hildegarius, dean of the church of St. Hilary, says, that "the prayer" which is read from the book of sacraments should follow the Lord's Prayer and versicles. This probably meant the proper prayer for the time of the day, of which (as I have observed) many are found in the sacramentaries of Gregory and Gelasius. On the other hand, in the Gallican church several collects were said, as appears by the council of Agde, referred to above. The church of Athanasii Apologia pro Fuga, p. 334, tom. i. ed. Benedict. Historia Arianorum ad Monachos, ibid. p. 394. 3 τοσούτους δὲ ψαλμοὺς εἰπὲ, ὅσους δύνῃ στήκουσα εἰπεῖν· καὶ κατὰ ψαλμὸν, εὐχὴ καὶ γονυκλισία ἐπιτελείσθω. Athan. de Virginitate, p. 122, tom. ii. ed. Benedict. The yovvкλioia after the Exǹ mentioned here, is also spoken of by Cassian, Inst. lib. ii. c. 7. "Apud illos (Egyptios) ergo non ita est, sed antequam flectant genua, paulisper orant, et stantes in supplicatione majorem temporis partem expendunt. Itaque post hæc puncto brevissimo proci VOL. I. Milan also repeated several collects at the close of the offices. COLLECT FOR THE DAY. The collect for the day, the collect for peace, and the collect for grace, all occurred in the ancient offices of the English churches, and are placed in the same position relatively to each other, as they formerly occupied. The collect of the day was read at the end of matin lauds; after this the "memoria de pace," with the present collect for peace, was read"; and subsequently, nearly at the end of Prime, the collect for grace occurred'. The collects of the day are considered specially in the third chapter of this work, where it appears that, with some exceptions, they are as ancient as the time of Gelasius, patriarch of Rome, A.D. 494; and that many of them are much older. COLLECT FOR PEACE. Although I cannot exactly fix the period at which the collect for peace was introduced into this part of the English offices, yet the composition itself is probably as old as the fifth century, and has been used in some way by the English church for above twelve hundred years. O God, who art the author of peace and lover of concord, in knowledge of whom standeth our eternal life, whose service is perfect freedom; De f Bona, de Div. Psalmod. c. xviii. § 10, p. 631. Brev. Sar. fol. 5 and 8. Brev. Eborac. fol. 7 and 221. Deus auctor pacis et amator, quem nosse vivere; cui servire regnare est; protege ab omnibus impugnationibus supplices tuos ; ut qui in defen h Brev. Sar. fol. 83. i Brev. Sar. fol. 13. Brev. Heref. ad primam. Brev. Ebor. fol. 252. fend us thy humble servants in all assaults of our enemies; that we, surely trusting in thy defence, may not fear the power of any adversaries, through the might of Jesus Christ our Lord. Amen. sione tua confidemus, nullius hostilitatis arma timeamus. Per &c. j COLLECT FOR GRACE. With regard to the antiquity of this prayer, I might repeat what has been said of the collect for peace; but it may be added, that this collect was especially appointed, in the sacramentaries of Gregory and Gelasius, to be repeated in matins. In the time of Gelasius, this form was both a thanksgiving for being brought to the beginning of the day, and a prayer for grace. COLLECTS FOR THE KING AND ROYAL FAMILY. Although the following prayers have long been used by the church of England, yet they were not placed in their present position until the year 1661, having been previously repeated at the end of the Litany. The appellation of "prayers" which is given to these collects, in itself marks their introduction into the office of morning prayer at a different period from the "collects." The rubric before the collect for the day says, "Then shall follow three collects." That before the collect for the king, "Then these five prayers following." Had all these prayers been introduced at the same time, they would all have been called "collects," or "prayers." In fact, there are now six collects after the collect for the day, besides the benediction. According to the ancient English offices, these collects would be termed Memoriæ, or commemorations, de Pace, de Gratia, pro Rege, &c." The collects for the king, &c. are placed in precisely the situation they would Menard. p. 212. Breviar. Sa- risb. is somewhat different :" |