Every reader of ecclesiastical history is aware that in the earliest ages, as well as in succeeding ones, there were heretics, who affirmed that men should never cease from prayer; such for example as were the Messalians, or Euchitæ. On the other hand, there were some, far more numerous, who objected to all stated forms and times for prayer; such as the Pelagians, and many whom we could name. Holding as she ever has, the just mean between these two extremes, and guided by the Holy Spirit of God, His Church laid down precise rules upon this matter. With the one side which she condemned she yet agreed, knowing that there is no time which is not fit to be employed in prayer; that men must pray without ceasing: with the other, no less to be condemned, she yet sympathized, remembering the infirmity and weakness of humanity. Hence, according to the often cited passage of the Psalmist, "Septies in die laudem dixi tibi," she especially appointed seven Offices for seven different times of the day. These were portions which came to be so well known as the Canonical Hours.

We do not know when the first opposers sprung up of the laws and customs of the Church. Neither do we know how early the Canonical Hours were settled. Some would say, by Popes Damasus, or Gelasius, or Gregory but these it is quite certain did nothing more than Popes in after times, that is, reform or correct the services which they found already in use.

We read that it was at the third hour when the Apostles were assembled together, that the Holy Ghost came down on them. Again, "Peter and John went up together into the temple at the hour of prayer, being the ninth hour." It was at night, towards the morning, when S. Peter, after the Angel

had loosed him from prison, knocked at the gate of the house" where many were gathered together praying." It was midnight, when "Paul and Silas prayed, and sang praises unto God." Tertullian speaks of the Christians meeting before dawn to worship God. The Apostolical Constitutions are precise in their directions that prayers should be offered up in the morning, at the third hour, the sixth, the ninth, vespers, and at the cock-crowing. S. Cyprian's injunctions towards the end of his treatise upon the Lord's prayer, enforce the duty of prayer at certain hours, and recognize the truth of the application above made of the passages from Scripture.5 S. Athanasius, S. Basil, S. Augustine, and S. Gregory Nazianzen, all testify to the like purpose: and there is no need here to multiply authorities.

But not always have the same hours of the day and night been appointed for prayer. Like other matters connected with the public welfare and duties of the Church, this also has been subject to change, and made suitable to altered circumstances. During persecution it was fitting, because safety required it, that assemblies should be made at night: for a short time afterwards, until experience had proved the dangers which accompanied such meetings in times of peace, the same practice, by way of commemoration, might not unwisely be continued: afterwards it was forbidden generally to the people, and a new arrangement of the Canonical Hours was necessary.

3 De corona. Opera. p. 102. Edit. Paris. 1675. Compare also De Jejuniis. p. 549. Where Tertullian even speaks of the hours,

Hence Nocturns

as Horæ Apostolicæ.

4 Lib. 8. Cap. xxxiv.

5 Opera. p. 215. Edit. Paris. 1726.

became joined with, and were to be said with Lauds: and the number of the Canonical Hours was fixed at seven viz. Matins and Lauds, Prime, Tierce, Sext, Nones, Vespers, and Compline.

In England the night assemblies appear not to have been discontinued so late as the middle of the eighth century. One of the excerptions of Archbishop Egbert says, "Septem synaxes sancti patres canendas constituerunt, quas omni die clerus singulis horis canere debet; quarum prima est nocturnalis synaxis, secunda prima hora diei, &c." This occurs in a canon especially directed to parish priests. Cardinal Lorenzana, in the preface to his edition of the Gothic, or as it is usually called, the Mozarabic Breviary, remarks upon the fact of its containing the night services. He says, "Non leve ad asserendam nostri codicis vetustatem argumentum insurgit ex numero, et ordine Horarum Canonicarum ad quas aptatur Hymnus, et priorum Ecclesiæ sæculorum nobis speciem referunt: primo etenim in calce nostri codicis non solum Horas Matutinas et Laudum invenies, sed etiam Hymnos ad primam noctis vigiliam: ad Galli cantum, quod erat circa medium noctis, et ad pullorum cantum, quod erat circa exurgentem auroram."7 I do not mean to assert positively from the canon above of Egbert, that

6 Wilkins. Concilia. Tom. 1. 103.

Christi, diebus singulis recitant totum officium Mozarabicum: 7 Pref. p. 18. Edit. Matriti. mane Primam, Tertiam, Sextam 1775. With this, compare the et Nonam, nec non Missam: post account of the Mozarabic services meridiem, Vesperas, Completoin the chapel at Toledo, upon rium: et postea dicuntur MatutiCardinal Ximenes' foundation, as num et Laudes." Pinius. Tracdescribed in the "Sa1740. year tatus Historico-Chronologicus. cellani autem sacelli Corporis Cap. 8. § 5. 365.

the nocturns were still to be divided, or were to be said distinct from Lauds: but it is probable that the night service was attended generally by the people. Two hundred years after, Elfric in his pastoral epistle, calls the first canonical hour, " matins, with the after song appertaining thereto."8

9

Lyndwood's authority must not be omitted: he tells us the "Divine Offices" consist "in septem horis canonicis, videlicet matutinis, prima, tertia, sexta, nona, vesperis, et completorio." He enumerates the same in another place, when the text having " Matutinæ et aliæ horæ," he has to explain what the other hours are.1o

I must add here also the names given by the AngloSaxons to the canonical Hours: uhtsang, primesang, undersang, middaysang, noonsang, evensang, and nightsang."

The times of saying the Offices were insisted upon with great exactness in the earliest ages: thus Leo IV. exhorts in his homily de cura Pastorali: "Omni nocte ad nocturnas horas surgite: cursum vestrum certis horis decantate." Other instances are cited by Martene," but the Church was satisfied, if the Hours

9 Compare the canon of a council in the intermediate century: the 15th of Cloveshoo, A.D. 747. "Ut septem canonica orationum diei et noctis horaobserventur." Wilkins. Concilia. Tom. 1. 97.

9 Lib. 1. Tit. x. Sint ecclesiarum. Lyndwood, Lib. 3. Tit. xxiij. Ad excitandos. verb. Noc

turnum. explains in what consist the Nocturnal and Diurnal Offices. The first in Matins, Prime, and Compline the other in Tierce, Sext, Nones, and Vespers. This throws light upon the passage above: "nocturnalis synaxis."

10 Lib. I. Tit. 14. Presbyteri. 11 Canons of Ælfric. xix. Wilkins. Concilia. Tom. 1. 252.

were observed nearly about their proper times, viz. Prime, Tierce, Sext, and Nones, at the first, third, sixth, and ninth hours of the day, counting from six in the morning. Vespers, at the eleventh hour, and Compline at the twelfth. Matins was always to be said at some time after midnight.13 These rules, within certain limits, were subject to the custom and practice of different places; and a more exact observance was required of those who officiated in choir, than of those who recited the offices in private: which latter might be done in any place, provided only that it was decent, and the attention not disturbed.

Not only was the day thus divided into seven parts, but reasons were given for this arrangement. In seven days the creation was completed. Again, seven times a day, the Scripture tells us, that the just man falls: there are seven graces of the Holy Spirit, seven divisions of the Lord's prayer, and seven ages of a man's life. The mystery of our redemption was begun and ended in the night: in the middle of the night our Blessed Lord was born, and rose again from the dead. The Hours also, had each its mystical reference to certain sacred occurrences.1+

I shall extract these from

12 Tract. de antiqua Ecclesiæ disciplina. Cap. 1. vj.

13 As to Matins, we find the following, among the statutes drawn up by Archbishop Walter de Gray, of York, for the hospital of S. John, at Nottingham. A.D. 1291. Insuper statuimus ut omnes fratres simul surgant ad Matutinas, et ita tempestive, ut

66

possint Matutinæ percantari ante auroram, vel ex ortu auroræ, de festo S. Michaelis usque ad Pascha." Dugdale. Monast. Ang. Vol. vj. p. 679.

14 These, to mention only one primitive authority, are to be found in Apost. Const. Lib. 8. Cap. xxxiv. cited above.