Canon Bright[1] decides in favour of (1) as the explanation of _Collecta_, and (5) as that of _Collectio_, preferring the former as the source of our English word _Collect_. Canon Bright quotes Alcuin the Northumbrian boy, the York Scholar (735-804), who became the most learned man in Europe, and the friend, adviser, and teacher, of the great Emperor Charlemagne. Alcuin derived the word from _Collecta_, an assembly for worship. The Morning and Evening Collects. The First Collect is the Collect of the Day. The Preface (last rubric before the Table of Lessons) orders that the Collect "appointed for the Sunday shall serve all the week after, where it is not in this Book otherwise ordered." The Book 'orders otherwise' for Saints' Days, and at such special times as Christmas, Ash-Wednesday, Good Friday, Easter Even, but has omitted, by some accident, to provide for the two days after Ascension Day, for the week days between The Epiphany and the First Sunday after, and for the three days after Ash-Wednesday. A rubric at the beginning of the _Collects, Epistles, and Gospels_ provides that the Collect for a Sunday, or for a Holy Day having a Vigil or Eve, shall be said at the Evening Service next before. We have said something of the source of these Collects: their detailed consideration belongs to a {141} book on the Communion Service, or on the Epistles and Gospels. The Second Collect, both at Mattins and Evensong, is a Collect for Peace. Both are taken from the same chapter of Prayers for Peace in the Gelasian Sacramentary. The Morning Collect, desiring that our trust in God, and our fearlessness, may be strengthened by continual knowledge of God's protection, addresses Him as the author and lover of peace, and also as the One whom we know and serve, and thereby have life and freedom. _Standeth our eternal life_. Notice the phrase standeth in as a substitute for is. We could not have said _whose knowledge is eternal life_, because of the momentary doubt whether it referred to the knowledge which God has, or to the knowledge which we have of Him. By the use of an idiom not now in common use, we express the belief taught by the Saviour's words S. John xvii. 3. Notice also the phrase _whose service is perfect freedom_: here the Latin original has _whom to serve is to reign_. Our eagerness to do God's Will is, on the one hand, a service or bondage to Him; but, on the other hand, it is what makes us masters of ourselves, and, in the spiritual sense, kings (1 Cor. iv. 8; Rev. i. 6). The prayer for defence from external assault has for its real motive the attainment of trust and fearlessness.