The Church this day celebrates the festival of the Epiphany. This word signifying manifestation, may be applied to Christmas-day, when CHRIST was manifested in the flesh; but it is appropriated by the Church to this day, when he was manifested to the Gentiles.

In celebrating this Festival, we design to show our gratitude to GOD, for manifesting the Gospel to the Gentile world; thus vouchsafing to them equal privileges with the Jews: and the first instance of this divine favor to the Gentile world was, when the birth of CHRIST was declared unto the wise men of the East.

The first Lessons contain prophecies of the increase of the Church, by the abundant accession of the Gentiles. The second Lesson for the morning, and the Epistle, contain a vindication of this gracious dispensation of GOD to the Gentile world. The Gospel gives an account of the manifestation of the Saviour to the wise men of the East. And the second Lesson for the Evening Service contains an account of the manifestation of the divine power of CHRIST, by the first miracle which he wrought at Cana or Galilee.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service (1859), 81.]

The Church this day celebrates the Festival of the circumcision of our LORD JESUS CHRIST, who, when eight days were accomplished, subjected himself to this rite.

The first Lesson for the morning gives an account of the institution of circumcision. The first Lesson for the evening, both the second Lessons, and the Epistle, tend to show, that though the circumcision of the flesh is abrogated, GOD still requires that circumcision of the heart, which the external rite denoted and enforced. The Gospel records the circumcision of our blessed Saviour, and the divine and sacred name which was then imposed upon him.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service (1859), 80-81.]

It was a custom among the primitive Christians to observe the octave, or eighth day after their principal Feasts, with great solemnity; and upon every day between the Feast and the octave, as upon the octave itself, they used to repeat some part of the service that was performed on the Feast day. In imitation of this custom, this day generally falling within the octave of Christmas, the collect then used is repeated now. The Lessons, the Epistle, and the Gospel, still set forth the mysteries of our redemption by the birth of CHRIST.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service (1859), 80.]

The Church this day celebrates the martyrdom of the Holy Innocents; who suffered for CHRIST, and glorified GOD by their deaths.

The Gospel contains the history of the martyrdom of the Innocents. The Epistle describes the glorious state of those and the like innocents in heaven.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service (1859), 79-80.]

The Epistle and Gospel for this day, are both taken out of the writings of St. John. The Epistle contains St. John’s testimony of CHRIST, and the Gospel declares CHRIST’S testimony of St. John. The Gospel seems applicable to the day itself; the Epistle to the day, as being attendant upon the preceding more solemn Festival of Christmas.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service (1859), 79.]

For placing the Festivals of St. Stephen, St. John, and the Holy Innocents, immediately after Christmas, the following reason, among others, has been assigned; that St. Stephen was the first who suffered martyrdom; St. John was the disciple whom JESUS loved; and the slaughter of the Holy Innocents was the first considerable consequence of our Saviour’s birth. Thus, martyrdom, love, and innocence, are first magnified as things wherein CHRIST is most honored.

The Collect teaches us to pray that we may imitate this holy martyr in his lively faith of immortal glory, and in his forgiveness of his enemies. The Epistle gives us an account of his martyrdom. And the Gospel assures us, that his blood, and the blood of all those who suffer for the name of CHRIST, shall be required at the hands of those who shed it.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service (1859), 78-79.]

For the observation of this Festival, we have the authority of the primitive Church; for though we have no certain evidence of the exact time when it was first observed, yet it was certainly very early observed all over the West. The immemorial observation of it is a proof of its primitive institution. It is a matter of inferior moment, whether the twenty-fifth of December be the real anniversary of CHRIST’S birth. The only matter of real importance is, that a particular day be set apart for celebrating, with proper gratitude and devotion, the blessed event of the Saviour’s nativity.I

The Church both excites and assists our devotion by the particular service appointed for the day. In the first Lessons she reads to us the clearest prophecies of CHRIST’S coming in the flesh; and in the second Lessons, and in the Epistle and Gospel, she shows us the completion of those prophecies, by giving us the entire history of his birth. In the Collect she teaches us to pray that we may be partakers of the benefits of his birth; and in the proper Psalms she employs us in our duty of praising and glorifying GOD for this incomprehensible mystery.† The Epistle and Gospel for the day were used in the most ancient Liturgies.

* Yet the early archives of Rome, it has been clearly shown, furnish complete evidence that Christ was born of Mary, in Bethlehem, on the 25th of December.

† The sublime and evangelical import of the Psalms appointed for Christmas-Day, as well as those for the other principal Festivals and Fasts, will be found admirably explained by Bishop Horne, in his Commentary upon them.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service (1859), 77-78.]

St. Thomas, though at first unbelieving, was at length convinced of our LORD’S resurrection by the greatest possible evidence. And this evidence the Church recommends as a fit preparative to our LORD’S nativity, to incline us to believe, with St. Thomas, that the JESUS, whose birth we are to commemorate, is the very CHRIST, or, in the words of St. Thomas, our LORD and our GOD.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service (1859), 77.]

ADVENT SUNDAYS are the four Sundays that precede the great festival of our Saviour’s Nativity: Advent being the season appointed by the Church, as a preparation for CHRIST’S coming in the flesh.

The Lessons, and the Epistles and Gospels, all have reference to the coming of the Messiah in great humility to effect our redemption: and to excite us thankfully to accept the redemption which he offers us, they direct our view to his second coming in glorious majesty to judge the world. The Collects are all very appropriate and affecting; that for the first Sunday in Advent is to be used with the other Collects throughout the season of Advent.

ECCLESIASTICAL YEAR commences at this season, when the Church renews the annual course of her services; following the progress of that true Sun of righteousness, who at this time began to dawn upon the world.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service (1859), 76.]

As St. Andrew was the first who found the Messiah,* and the first who brought others to him, the Church, for his greater honor, commemorates him first in her anniversary course of Holy Days, placing his festival at the beginning of Advent, as the most proper to bring the news of our Saviour’s coming.

* John i.38-41.

[Excerpt from John Henry Hobart, A Companion for the Book of Common Prayer, Containing an Explanation of the Service (1859), 77.]