{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_21351/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_21351","id":"gutenberg_21351","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/21351","summary":null,"tags":["Category: Religion/Spirituality","Christianity","Church of England. Book of common prayer","Prayer"],"text":"Produced by Al Haines\n\n\n\n\n\n\n\n\n\n\nTHE PRAYER BOOK EXPLAINED\n\n\nBY THE\n\nREV. PERCIVAL JACKSON, M.A.,\n\nJESUS COLLEGE, CAMBRIDGE.\n\n\n\n\nPART I.\n\nTHE DAILY OFFICES AND THE LITANY.\n\n\n\n\nCAMBRIDGE:\n\nAT THE UNIVERSITY PRESS.\n\n1901\n\n\n\n\n\"_The book requireth but orderly reading._\"\n\nHOOKER, v. xxxi. 3.\n\n\n\n\n{v}\n\nPREFACE.\n\nTo those who believe in One Holy Catholic Church wherein dwelleth the\nHoly Spirit, it will always be difficult to distrust the Service Book\nof any Branch of it.  The old claim made at Jerusalem with regard to\nthe vexed questions of the Church's infancy, _It seemed good to the\nHoly Ghost, and to us_ (Acts xv. 28), rested not on the presence there\nof the good and wise, on the prudence or self-sacrifice of those who\nhad hazarded their lives for the Name, but on the reality of the Lord's\npromised Presence.  Not because there were Apostles there, but because\nthose there were the Catholic and Apostolic Church, they asked and\nreceived the guidance of the Holy Spirit.\n\nIt was a living and lasting Presence, touching with saving grace the\ntreatment of such questions as the observance of Mosaic precepts, {vi}\nthe eating of bought meat, as well as Purity of Life.  We cannot doubt,\nthen, that many Services which have been criticised on afterthoughts\nwere essentially constructed in accordance with the Faith once for all\ndelivered to the Church.\n\nTo renounce this conviction with regard to our own Church of England is\nto surrender its inheritance.  Men of various tastes may prefer diverse\nrites: reasonable sequence may suggest one method, and glowing impulse\nanother, fear of misunderstanding a third; but that which has seemed\ngood to the Holy Ghost and His Temple, the Church, demands that we\nshall endeavour to believe it to be good, and use it in the temper of\nfaith.\n\nThe critical spirit, as we now use criticism, is not the spirit of\nworship.  For the spirit of worship is moved by Faith--Faith supremely\nin God, but also faith in the words which we use, and in the people\nwith whom we use them.\n\nThus the truest cure for Doubt is Worship.  If my faith in a friend\nweakens I must go to see him, to speak with him, to restore our mutual\n{vii} confidence and love.  In like manner, if my faith in God through\nChrist weakens, I must go to Him, speak with Him, seek a return of the\nold confidence and love.\n\nIn the belief that God is calling us to know Him more perfectly by the\nWorship which we offer in heart and life, and in the confidence that\nour Branch of the Church has the guidance of the Indwelling Spirit,\nthis book is dedicated to His glory.\n\nP. J.\n\nMay 1901.\n\n\n\n\n{ix}\n\nCONTENTS.\n\n\nCHAPTER I.\n\n                                                             PAGE\n\n  Extempore Worship and Forms of Worship . . . . . . . . . .    1\n  Variations of words and phrases:\n    _a._ Variety of Method   . . . . . . . . . . . . . . . .    3\n    _b._ Variety in Singing  . . . . . . . . . . . . . . . .   --\n    _c._ Variations in the component parts   . . . . . . . .    4\n\n\nCHAPTER II.\n\n  Origin of Morning and Evening Prayer . . . . . . . . . . .    5\n  The Day Hours  . . . . . . . . . . . . . . . . . . . . . .    6\n  General Scheme of the Day Hours  . . . . . . . . . . . . .    8\n  Names and Titles . . . . . . . . . . . . . . . . . . . . .   10\n\n\nCHAPTER III.\n\n  The Model--The Lord's Prayer . . . . . . . . . . . . . . .   12\n    _a._ Two kinds of Worship  . . . . . . . . . . . . . . .   13\n    _b._ Praise and Prayer   . . . . . . . . . . . . . . . .   14\n    _c._ Intention and Setting   . . . . . . . . . . . . . .   15\n    _d._ The Key-note of Prayer and Praise   . . . . . . . .   16\n    _e._ Forms of Worship  . . . . . . . . . . . . . . . . .   17\n    _f._ Worship-Forms   . . . . . . . . . . . . . . . . . .   19\n  _Table of Worship Forms_ . . . . . . . . . . . . . . . . .   21\n  _Appendix A.  Hooker on the use of Worship-Forms_  . . . .   22\n\n\nCHAPTER IV.\n\n  Morning and Evening Prayer . . . . . . . . . . . . . . . .   24\n  The two headings . . . . . . . . . . . . . . . . . . . . .   25\n  Map of the two Services  . . . . . . . . . . . . . . . . .   28\n  Sentences, Exhortation, Confession, Absolution . . . . . .   29\n  Rubrics  . . . . . . . . . . . . . . . . . . . . . . . . .   32\n  Duplication of Phrases . . . . . . . . . . . . . . . . . .   33\n\n\nCHAPTER V.  PRAISE I.\n\n  The Psalms . . . . . . . . . . . . . . . . . . . . . . . .   37\n  The first Lord's Prayer  . . . . . . . . . . . . . . . . .   38\n  The Ladder of Praise . . . . . . . . . . . . . . . . . . .   --\n  Versicles and Psalms . . . . . . . . . . . . . . . . . . .   39\n  Psalms in Daily Services . . . . . . . . . . . . . . . . .   42\n\n\nCHAPTER VI.  PRAISE II.\n\n  The Lessons  . . . . . . . . . . . . . . . . . . . . . . .   47\n  A. The Study of the Bible a help to worship:\n     The Old Testament--1. Its agreement with the New  . . .   48\n                        2. Its teachings   . . . . . . . . .   --\n                        3. Its 3 parts--(_a_) The Law,\n                             (_b_) The Psalms, (_c_) The\n                             Prophets  . . . . . . . . . . .   --\n     The New Testament--4. Its 3 parts--(_a_) The History,\n                             (_b_) The Epistles, (_c_) The\n                             Revelation  . . . . . . . . . .   49\n     The Apocrypha--    5. Its place in the Prayer Book  . .   51\n  B. Lessons and Lectionaries  . . . . . . . . . . . . . . .   --\n     Jewish Lectionaries . . . . . . . . . . . . . . . . . .   51\n     Early Christian Lectionaries  . . . . . . . . . . . . .   54\n     Our own Lectionary  . . . . . . . . . . . . . . . . . .   55\n     The Reader  . . . . . . . . . . . . . . . . . . . . . .   57\n  _Appendix B.  Justin Martyr's description of Holy_\n               _Baptism and Holy Communion_  . . . . . . . .   58\n\n\nCHAPTER VII.  PRAISE III.\n\n  Hymns in the Daily Services  . . . . . . . . . . . . . . .   60\n  The Day Hour Hymns . . . . . . . . . . . . . . . . . . . .   --\n  The Canticles  . . . . . . . . . . . . . . . . . . . . . .   62\n  _Map of the Lessons and their Canticles_ . . . . . . . . .   64\n\n\nCHAPTER VIII. PRAISE IV.\n\n  Te Deum Laudamus . . . . . . . . . . . . . . . . . . . . .   65\n  The Latin original.  Its three stanzas . . . . . . . . . .   66\n  Notes on the words . . . . . . . . . . . . . . . . . . . .   71\n  Note on the Doxology . . . . . . . . . . . . . . . . . . .   74\n\n\nCHAPTER IX. PRAISE V.\n\n  The Canticles, continued . . . . . . . . . . . . . . . . .   76\n  Magnificat, Benedicite, Cantate Domino . . . . . . . . . .   77\n  Canticles which follow the Second Lesson:  . . . . . . . .   82\n  Benedictus, Nunc dimittis, Jubilate Deo, Deus misereatur .   83\n\n\nCHAPTER X.  PRAISE VI.\n\n  The Creeds . . . . . . . . . . . . . . . . . . . . . . . .   89\n  The Apostles' Creed  . . . . . . . . . . . . . . . . . . .   91\n  Uses of Creeds . . . . . . . . . . . . . . . . . . . . . .   92\n  History of the Apostles' Creed . . . . . . . . . . . . . .   94\n  Creeds in the Bible  . . . . . . . . . . . . . . . . . . .   95\n  Primitive Creeds . . . . . . . . . . . . . . . . . . . . .   97\n  Close of the Praise Service  . . . . . . . . . . . . . . .   99\n\n\nCHAPTER XI.\n\n  Reason, History, and Revelation  . . . . . . . . . . . . .  100\n  I. About God, _a._ What Reason has to say  . . . . . . . .  101\n                _b._ What the Bible Revelation has to say  .  104\n  II. About Jesus Christ, _a._ What the outside world said .  106\n                          _b._ What the Bible says . . . . .  107\n  III. About the Holy Ghost. What the Bible says . . . . . .  111\n\n\nCHAPTER XII.\n\n  Excursus on The 'Athanasian' Creed . . . . . . . . . . . .  115\n\n\nCHAPTER XIII.\n\n  The Service of Prayer.  I. Preces and Collects . . . . . .  127\n  Worship-Forms in the Prayer Service  . . . . . . . . . . .  128\n  The Prayer Service Rubrics . . . . . . . . . . . . . . . .  119\n  A. Preces, 132; B. Collects, 134; C. The other Prayers . .  142\n\n\nCHAPTER XIV.\n\n  The Service of Prayer.  II. Anthems  . . . . . . . . . . .  146\n  _a._ Simple Anthems  . . . . . . . . . . . . . . . . . . .  147\n     Example.  Advent setting of Venite  . . . . . . . . . .   --\n  _b._ Compound Anthems  . . . . . . . . . . . . . . . . . .  148\n     Example.  The Easter Anthems in their original form . .   --\n  Praise and Prayer Anthems  . . . . . . . . . . . . . . . .  151\n  Hymns as Anthems . . . . . . . . . . . . . . . . . . . . .  152\n\n\nCHAPTER XV.\n\n  The Service of Prayer.  III. The Litany  . . . . . . . . .  153\n  Ancient Litanies . . . . . . . . . . . . . . . . . . . . .  154\n  Rogation Litanies  . . . . . . . . . . . . . . . . . . . .  155\n  Structure of the Litany  . . . . . . . . . . . . . . . . .  157\n    i. Our cry to Christ, 159.  ii. Our cry to the Father, 170.\n    iii. Appeal for help, 171.  iv. Pressing anxieties of\n    the moment, 172.  v. Final Commendation of our\n    prayers to Christ  . . . . . . . . . . . . . . . . . . .  173\n\n  _Appendix C. Lessons in the Day Hours_ . . . . . . . . . .  173\n  _Appendix D. Pliny's Letter to Trajan_ . . . . . . . . . .  174\n  _Appendix E.  The addition of Filioque_  . . . . . . . . .  176\n  _Appendix F. Greek origin of Litanies_ . . . . . . . . . .  177\n  _Tables of Dates_  . . . . . . . . . . . . . . . . . . . .  179\n\n  Index  . . . . . . . . . . . . . . . . . . . . . . . . . .  183\n\n\n\n\n{1}\n\nCHAPTER I.\n\nEXTEMPORE WORSHIP AND FORMS OF WORSHIP.\n\nThere is no such special merit in monotony as to require that the\nworship of God should be conducted wholly in one method rather than in\nseveral.  Rather it must be acknowledged that there is merit in variety\nif it be subjected to dignity and order.  For a certain measure of\nvariety arrests and engages the attention of the worshippers and\nsustains their interest.\n\nVARIATIONS OF WORDS AND PHRASES.  Much has been said from time to time\nconcerning Extempore Prayers and Extempore Praise, as opposed to those\nwhich are more carefully prepared and agreed upon.\n\nThe discussion has been somewhat confused by the misuse of the word\nExtempore.  Prior to the invention of Printing every one who had to\nconduct Services was required to know them by heart, so as to be able\nto say them without book.  The fact that he used no book did not make\nthe prayers extempore.  In like manner one who is about to conduct the\nprayers of a Congregation may carefully prepare his subjects, phrases,\nand words, so as to avoid disorder in the subjects and unfitness in the\nwords.  His prayers in that case are not strictly extempore.\n\n{2}\n\nIf however he determines to leave the order of subjects and the choice\nof words and phrases to the impulse of the moment, his thoughts may\ntravel too fast, or too slowly, or too irregularly for the essential\nresult: for the blessing which Christ promised is to those who _unite_\nin worship.  (S. Matth. xviii. 19, 20.)\n\nWhen a few people gather together with the same difficulties,\ntemptations, dangers, sins, successes, a truly extempore prayer may be\nmade by one of them without creating any discord of desire amongst the\nrest: but as soon as the congregation begins to include men and women\nof different occupations, tempers, ideas, talents--if moreover the\npersons for whom intercessions should be made are widely scattered and\nvery variously employed--it becomes necessary to supplement by careful\npreparation the impulses of any one who leads the worship of a\ncongregation.  There is also great advantage in choosing the best\nphrases for expressing and including the worship of all.\n\nWe cannot doubt that the earliest prayers of the Collect form had local\ncolouring; but those which have survived for our use are so expressed\nas to include many local applications, and a very great variety of\ncircumstances.\n\nFurther, it will be clear that an extempore prayer may be part of a\nform of Service, just as much as a printed prayer.  If the Service is\ncomposed of, The short Prayer, a Lesson, the long Prayer, the Sermon\nand several Hymns at fixed, or unfixed, places, the Service is a form.\nThe description of the Holy Communion in the time immediately after the\ndeath of S. John the Evangelist (Justin Martyr, _Apology_ i. 65-67, {3}\nsee p. 58) shows us a form which provided for the essentials of such a\nservice, with prayers, praises, lessons, offertory, Consecration,\nCommunion, in order, although he who conducted the Service had a\ncertain amount of liberty in using parts of it.\n\nWe may assume then that forms are good, and that it is good to have\npreparation and order and chosen phrases.  The next question is how to\nprovide for that Variety which shall sustain interest and engage the\nmind of the worshipper in the great business of his Service.\n\nWe may consider Variety of method, Variety of singing, and Variations\nin the component parts of the Service.\n\n(_a_) Variety of Method.  The worshippers are divided into two or more\nparties who take up their parts alternately, or together.  It is\nevident that such a division may be made in many ways.  Those which\nhave been adopted in former times have resulted in the survival of five\nVarieties for general Congregations [see chap. III. f.].\n\n(_b_) Variety in Singing.  There were of old four methods of singing\nthe Psalms:\n\n1.  Direct or Choral.  2. Antiphonal.  3. Responsorial.  4. Continuous.\n\n1.  The _Direct_ or Choral Singing was done by the whole choir:\n\n2.  The _Antiphonal_ by the two halves of the choir alternately:\n\n3.  The _Responsorial_ by the Priest and choir alternately:\n\n4.  The _Continuous_ by the Priest alone.\n\n{4}\n\nA careful study of the Rubrics will show that great liberty is allowed\nin the Prayer Book in respect to the singing.\n\nThere is a Rubric in the Morning Service which prescribes the manner of\nsaying or singing Gloria Patri, viz. that it is to be Responsorial.\nThe order is that after the Morning and Evening Canticles _As it was in\nthe beginning_, &c. is to be an answer to _Glory be to the Father_, &c.\nAnd this order may be found also after the Versicles of Mattins and\nEvensong, _O Lord, open thou our lips_.  It might be inferred from this\nthat the Psalms and Canticles were intended to be sung in the same way.\nBut it is more likely that it was designed to continue an ancient\nfreedom of choice which is now represented in our custom of using the\nAntiphonal Method when we sing, and the Responsorial when we say them.\nThe division of Gloria Patri into two verses was, no doubt, intended in\nany case.  The Prayer Book does not recommend the fourth method; many\nrubrics indicate that the congregation should take a substantial share\nin the services with voice and heart.\n\n(_c_) Variations in the Component Parts of Services.\n\n  1. Praise and Prayer.\n  2. Variations;\n     from Service to Service,\n      \"   Day to Day,\n      \"   Week to Week,\n      \"   Morning to Evening,\n      \"   Season to Season.\n\n\n\n\n{5}\n\nCHAPTER II.\n\nORIGIN OF MORNING AND EVENING PRAYER.\n\nThe Services in the Prayer Book may be roughly classed as (1) those\nwhich are used every week: and (2) those which are used more rarely.\nThe principal service is the Holy Communion; which is provided with a\nspecial Collect, Epistle and Gospel for each week, and for Holy Days of\nspecial importance as being connected with the Lord's life on earth, or\nwith His immediate disciples.\n\nThe weekly Collection, enjoined by S. Paul in the churches of Galatia\nand Corinth (1 Cor. xvi. 2), suggests that the Holy Communion was from\nthe first the usual Sunday Service.  And this is confirmed when we find\nS. Paul making a rapid journey from Greece to Jerusalem (Acts xx. 16),\nbut waiting seven days at Troas so as to be with the disciples there\nupon the _first day of the week, when they came together to break\nbread_ (Acts xx. 6, 7): cf. also a similar sojourn at Tyre on the same\nvoyage (Acts xxi. 4).  But the Holy Communion was not the only regular\nService.  Peter and John went to the Temple (Acts iii. 1) _at the hour\nof prayer, being the ninth hour_.  _Peter went up upon the housetop to\npray_ (Acts x. 9) _about the sixth hour_.\n\n{6}\n\nCornelius saw the vision _about the ninth hour_ (Acts x. 3).  _They\nwere all together in one place_ (Acts ii. 1) upon the day of\nPentecost--and it was _the third hour of the day_ (Acts ii. 15).  These\nhours may have been suggested to them as Christians by the solemn\nscenes of the crucifixion of our Lord (S. Mark xv. 25, 33, &c.)[1].\n\nThe constant sense of responsibility and danger tended, of course, to\nthe frequent assembling for united prayer.  It was natural to adopt\nsome such method as that in Psalm lv. 17, evening, morning and noon\n(cf. Daniel vi. 10).\n\nTo these were added others: in the 3rd century for example we hear of\none at dawn and one at sunset: the former, being especially a praise\nservice, came to be known as _Lauds_ or _Mattin-lauds_; the latter was\nsoon called _Vespers_ (vesper=evening).\n\nIn the 4th century we hear of two more, making up the _seven times a\nday_ of Psalm cxix. 164.  During this growth of daily services there is\nsometimes a {7} doubt whether the night Service is included in the\nreckoning: but eventually we find for the daytime Mattin-lauds, Prime,\nTerce, Sext, None, Vespers, and Compline.\n\nThe precise time of each is not defined by its name.  If Mattins (i.e.\nLauds) was not finished when Prime was due, these two Services were\nunited.\n\nBut the office for Terce might be said at the 2nd hour or at the 3rd:\nand in like manner Sext belonged to any of the three hours before 12;\nand None to the three hours between 12 and 3.\n\nThus the day was divided into portions of three hours each: each\nportion had its own Service, named from its close, but said at a\nvariable time according to the appointment of the Ordinary[2].  The\ntendency was to appoint an early part of the three hours for the\nService; and this is visible in the word 'noon,' if it is true that 12\no'clock is so named from the custom of saying None at that time.\n\n_Compline_ (completorium) is so called from its completing the services\nof the day.\n\nIt will be noted that many of the names of Church Officers and many\nother terms having a technical Church meaning are Greek in their\nderivation.  Archangel, Angel, Bishop, Priest, Deacon, Church,\nEcclesiastical, Apostle, Prophet, Martyr, Baptism, Epistle,\nEvangelical, are instances of this; and many languages show by these\nand other terms that Christian Churches derive much of their\norganization from times and places where the Greek tongue was prevalent.\n\n{8}\n\nIt might be thought perhaps that the Latin derivation of the names of\nthe Day Hour services would imply a more local and a Western Source for\nthese Hours of Prayer.  But some of them are, as we have shown, very\nearly in their origin, and indeed there is evidence from books that\nsomething of the same order was very early observed in the Eastern\nparts of Christendom also.\n\nThis frequency of Services had a great charm for men who lived together\nand worked together in communities, with no great distance between\ntheir work and their Church, and who were able to fit their day's tasks\nand necessary meals to the intervals between the Services.\n\nIt was not so suitable for mixed occupations or for isolated houses:\nand as populations increased, it became evident that a less frequent\nassembly would be more conducive to united worship.\n\n\nGENERAL SCHEME OF THE DAY HOURS.\n\nWe will not enter into the minute differences of structure which are\nfound in one or other of the Day Hours.  The following list will show\nthe order of a Service which is nearly identical with each of them.:\n\n  Our Father, &c.\n  Versicles.\n  Hymn.\n  Several Psalms divided into portions by\n    _Glorias_ and _Antiphons_.\n  {9}\n  Several Lessons divided by Responses.\n  Canticles.\n  Lesser Litany.  Our Father, &c.\n  Versicles.\n  Creed.\n  Versicles.\n  Confession.\n  Collects.\n\nThus they followed the general division of worship into Praise and\nPrayer.  By enlarging one portion and diminishing another a special\ncharacter was given to certain Services.  Thus Lauds was made joyful by\nhaving many psalms.\n\nThe chief Lessons from the Bible were read in the Mattins Service when\nit was said before Lauds.  The union of those two Services resulted in\nthe omission of many of the Psalms.  (See Preface \"Concerning the\nService of the Church\" in our Prayer Book.)\n\nThe Day Hour Services were not precisely alike even in their outline:\nbut they had a certain similarity which suggested the plan which has\nbeen adopted in the Morning and Evening Services of the Book of Common\nPrayer.\n\nThere were always two parts,--Praise: and Prayer.\n\n[3]Each of these parts began with the Lord's Prayer.  The Praise part\nalways had something of the nature of Psalms and Lessons: the Prayers\nalways had Collects.  The Praises had Praise-versicles and the Prayers\nhad Prayer-versicles.  Also as time went on Litanies became usual for\nspecial days of the week.\n\n{10}\n\nIt was easy therefore to recast the seven Services in the shape which\nthey now have.\n\n  _Praise_.   The Lord's Prayer.\n              Versicles.\n              Psalms.\n              Lessons.\n              Creed.\n  _Prayers_.  The Lord's Prayer.\n              Versicles.\n              Collects.\n              Thanksgivings.\n\n\nNAMES AND TITLES.\n\nThe Services of our Church were translated into English in 1549.  Many\nalterations were made at that time.\n\nThe seven Day Hours were combined into two Services--Mattins and\nEvensong: the Holy Communion Service was assimilated in some respects\nto Eastern Liturgies: the rules of variation for days and seasons were\nsimplified: interruptions were avoided by the omission of many Verses\nand Responds, Antiphons, &c.: better provision was made for continuous\nreading of Holy Scripture.\n\nThe change from Latin, which had once been a commonly-spoken language,\nto the language spoken in England is the alteration which produced the\ngreatest effect upon congregational worship, and the smallest amount of\ndifference in the worship itself: for if you understood both languages\nit would not matter to you which of them you used.\n\n{11}\n\nThe Latin prayers had been known by their first words.  Just as we now\nknow a prayer as _Our Father_, or a doxology as _Glory be to the\nFather_, so formerly they were known as _Pater Noster_, and _Gloria\nPatri_.  Some of these titles have survived.  _Credo_ (_I believe_) has\nbeen shortened into _Creed_.  We use as a Creed the Hymn _Quicunque\nvult_ (Whosoever will).  The Canticles still are known by their first\nwords in Latin, _Te Deum, Benedicite_, &c., and so is the 95th Psalm,\n_Venite, exultemus Domino_.\n\nThe _Lesser Litany_ is a name given to the three petitions,\n\n  _Lord, have mercy upon us._\n    _Christ, have mercy upon us._\n  _Lord, have mercy upon us._\n\nThey are used before the Lord's Prayer as an Invocation of the Holy\nTrinity.\n\nWe proceed to examine the foundation of this order in worship.\n\nThe model bequeathed to us by Our Lord is known to us as _The Lord's\nPrayer_, often called \"_Our Father_\" from the first words.\n\n\n\n[1] Haec sunt septenis propter quae psallimus horis:\n    Matutina legat Christum qui crimina purgat.\n    Prima replet sputis.  Causam dat Tertia mortis.\n    Sexta cruci nectit.  Latus ejus Nona bipertit.\n    Vespera deponit.  Tumulo Completa reponit;\n\nwhich may be translated:\n\n    Seven are the hours at which we sing and pray;\n    Mattins for Christ who takes our sins away,\n    Prime shows Him mocked, and Terce says why He died.\n    Sext shows His Cross, and None His pierced side.\n    Vespers His taking down commemorates,\n    And Compline how they buried Him relates.\n    Thus day by day we sing and pray Christ and Him crucified.\n\n[2] The Ordinary, i.e. the Ordinary judge in such matters, viz. the\nBishop.\n\n[3] See p. 16.\n\n\n\n\n{12}\n\nCHAPTER III.\n\nTHE MODEL.\n\nTHE LORD'S PRAYER.\n\n\"After this manner therefore pray ye.\"  S. Matth. vi. 9.\n\n\nThe pronouns used in the Lord's Prayer are 'Thy,' 'us,' 'our.'  It is\nthe voice of a people speaking to God.  Even in private we may not pray\nfor self alone; we must include our friends, neighbours, and all others.\n\nFor this reason the Lord's Prayer is singularly adapted to the services\nof a congregation.  Its petitions are short and direct, and therefore\neasily thought by every one at the same moment.  This is an important\npoint, because unity of intention is the essence of congregational\nworship.  (S. Matth. xviii. 19, 20.)\n\nNotice the order of the pronouns in the seven petitions:\n\n           ( Hallowed be Thy Name.\n  Thy.     ( Thy Kingdom come.\n           ( Thy Will be done.\n\n           (  Give us this day our daily bread.\n           (  Forgive us our trespasses, as we forgive\n  Us, our. (    them that trespass against us.\n           (  Lead us not into temptation.\n           (  Deliver us from evil.\n\n{13}\n\nThere are, it appears, two motives which prompt a man to worship God.\nOne of these is God; Man himself is the other.\n\n\na. Two Kinds of Worship.\n\nWorship means 'worthiness,' and thence 'regarding anyone as worthy.'\nFor this reason a magistrate is called 'his worship'; and a guild or\ncompany is called 'worshipful.'  In the Marriage Service the man says\nto his wife \"I thee worship\" because he sets her before all else.  In\nWyclif's Bible (S. Matth. xix. 19) we find \"Worschipe thi fadir and thi\nmoder.\"  In old days _any act of mind or body acknowledging the\nworthiness of another was an Act of Worship_.  In later days the word\n'Worship' has been limited.\n\n_Limitation_ 1.  Since God alone is perfectly worthy, worship is now\nascribed usually to God alone: _any act of mind or body acknowledging\nthe worthiness of God may still be called an Act of Worship_.  For\ninstance, in Col. iii. 17-iv. 1, the duties of mankind in daily life\nare set forth as a constant acknowledgment of the presence of God.  The\nrepetition of the word (_kurios_) meaning 'Lord' and 'master'--10 times\nin 10 verses--falls on the ear like a peal of bells, calling us to make\ndaily life an unbroken Worship of God.\n\n_Limitation_ 2.  We ought not to forget that life is all one piece; and\nthat the word Worship should describe what we do and say outside our\nprayers, as well as what we say and think in prayer and praise.  The\nword is, however, more commonly limited to words and thoughts.  These\ntwo limitations lead us {14} to a second definition of worship as\n_words and thoughts which acknowledge the worthiness of God_.  We have\nnearly abandoned the word as describing the honour paid by one creature\nto another, and but rarely use it of acts of the body.\n\nGod is always the object of Worship: but the subject of worship is\ntwo-fold--we may speak of ourselves or we may speak of our God.  When\nwe chiefly think of God in worship we call it Praise: when we chiefly\nthink of ourselves we call it Prayer.\n\nThese are then the two kinds of Worship--Praise and Prayer.  It is\nevident that the Lord's Prayer teaches us to put Praise in the higher\nplace.\n\n\nb. Praise and Prayer.\n\nPraise.  There are two ways in which respect is paid to a man, viz. (1)\nOutspoken praise, (2) Deference to his words.  In like manner we praise\nGod (1) by dwelling with joy and gladness on His perfections; and (2)\nby listening with reverence to His Word.\n\nPrayer, on the other hand, is that kind of worship which acknowledges\nGod as the Source of all our help.  Our needs are necessarily in our\nminds when we pray.  We think of them in order to ask Him to help us;\nand we think of them again when we thank Him for the help which we have\nalready had.\n\nThanksgiving might be coupled with Praise because its aim is to glorify\nGod: but as its motive is the thought of human wants which have been\nalready supplied, Thanksgiving is placed with the Prayers, which also\nrelate to human wants.\n\n{15}\n\nWe must therefore expect to find in Worship;\n\n   I. Praise.  (1) Declaration of God's excellence.\n               (2) Attention to His Word.\n\n  II. Prayer   (3) Petitions for grace and help.\n               (4) Thanksgivings for grace and help.\n\n\nc. Intention and Setting.\n\nThe same words may serve for Praise and for Prayer.  The plainest\nmeaning of \"Hallowed be Thy Name\" is Praise to God.  But it may be also\na Prayer to Him to cause His Name to be hallowed.  If we have no reason\nto the contrary, we shall use the Lord's Prayer as an act of Praise and\nPrayer--Praise in its first three petitions, Prayer in its last four.\nIf, however, we want to ask Him to cause His Name to be hallowed and\nHis Kingdom to come and His Will to be done, we can turn it all into a\nprayer.\n\nThis direction of our minds into a certain channel is called\n'Intention'.\n\nWe have already said that Unity of Intention is the essence of\ncongregational worship.  Hence the Intention must be the same in all\nthe worshippers if they use words suitable for both Praise and Prayer.\nIf one is saying \"Hallowed be Thy Name\" and thinking chiefly of God's\nholiness, his Intention will be different from that of a neighbour who\nis thinking chiefly of the wickedness of sin.  We need some agreement,\nthat our intention may be the same.\n\nThis agreement might have been left to the knowledge of those who take\npart in the Service.  They might have been expected to learn what the\nintention is, at each place when the Lord's Prayer is said.  Or it\nmight {16} have been stated in a Rubric, or direction, at the head of\nthe Prayer.  Neither of these methods is adopted in the Book of Common\nPrayer.  Instead of them, the Prayer itself is so arranged as to\nproclaim the Intention.\n\nWhen it is to be used for Praise, the words \"_for thine is the kingdom,\nthe power, and the glory, for ever and ever_\" are placed at the end:\nwhen it is to be used for Prayer, the Lesser Litany \"_Lord have mercy\nupon us, Christ have mercy upon us, Lord have mercy upon us_\" is placed\nat the beginning.\n\nIt is convenient to call this the 'setting'.\n\nWhen the Lord's Prayer is 'set' for Praise, every petition in it is to\nbe said with that _intention_.  We shall then unite in praising God for\nthe glory of His holy Name, the majesty of His Kingdom, the power of\nHis Will, and also as the Giver, the Forgiver, the Leader and\nDeliverer.  The thought of our weaknesses will be as much as possible\nleft out, that we may rejoice in the perfections of God.\n\nIn like manner, when the Lord's Prayer is 'set' for Prayer, the thought\nof human wants will be present in every petition.  We have great need\nto pray that God will cause His Name to be hallowed, His Kingdom to\ncome, and His Will to be done, on earth as in heaven, as well as to ask\nHim for the necessaries of life, the forgiveness of sins, guidance, and\ndeliverance from evil.\n\n\nd. The key-note of Prayer and Praise.\n\n\"When ye pray, say, Our Father, &c.\"  S. Luke xi. 2.\n\n\nWe can now understand why the Lord's Prayer is used twice in the same\nService.  The Praises begin with it and the Prayers begin with it.  The\nsetting of {17} the Lord's Prayer will always proclaim what kind of\nService is beginning[1].  Thus the Lord's Prayer is made to strike the\nkey-note of the Service, or part of a Service, to which it is prefixed.\n\n\ne. Forms of Worship.\n\nWe have seen that Unity of Intention is necessary to congregational\nworship.  When a few people, animated by the same sentiments, are drawn\ntogether by one motive, and incur the same dangers, it matters little\nwhether they use a form of worship or not.  Whatever words are used in\ntheir name, their unity of intention is secured by the fact that they\nhave no diversity of desires.\n\nIf the small body becomes a large one and times grow peaceful,\ndiversity of desires will destroy unity of worship unless they adopt a\nform.\n\nForms of worship should, if possible, unite the most diverse features\nof character, occupation, danger, trial, suffering, joy, &c. in the\nexpressions of Praise or Prayer which are common to them all.  Local\ncolouring and personal references are admissible only when they arouse\na common emotion.  The Lord's Prayer {18} is in this, as in other\nrespects, an ideal Form of Worship.\n\nChristian Worship began amongst people who were already accustomed to\nForms.  The Jews had Psalms for Worship (1 Chron. xvi. 4-43), and two\nLessons in their Synagogue Service (Acts xv. 21, First Lesson: Acts\nxiii. 27, Second Lesson).  The two Lessons were followed by the\nExhorter (Acts xiii. 15; St Luke iv. 16, 17).\n\nThe word _Amen_, being Hebrew, gives further evidence of the derivation\nof the first Christian forms from the Synagogue Services, with, of\ncourse, a Christian character infused into them (1 Cor. xiv. 15, 16;\ncf. Deut. xxvii. 15-26).\n\nAmen, as a Hebrew adjective, means _firm, faithful_; and, as an adverb,\n_verily_, or, as the Catechism explains it, _so be it_.  \"Its proper\nplace is where one person confirms the words of another, and adds his\nwish for success to the other's vows and predictions\" (Gesenius).  Each\nof the first four Books of the Psalms ends with it--see Psalms xli.,\nlxxii., lxxxix., cvi.\n\nFor some time the first Christians were able to resort to the Temple\nand Synagogues, and both worship and teach there (Acts ii. 46, iii. 1,\n3, 8, 11, v. 12, 21, 25, 42: xiii. 5, 14, xiv. 1, xvii. 1, 2, xix. 8).\nThey were joined by a number of the Priests (Acts vi. 7) whose help in\narranging the services would bring a considerable influence in the same\ndirection.  At Ephesus (Acts xix. 9) a division arose in the Synagogue,\ncausing S. Paul and the Christian disciples to remove into a school.\nAt Corinth, for a similar {19} reason, they set up the Christian\nworship in the next house to the Synagogue, and the Ruler of the\nSynagogue went with them (Acts xviii. 7, 8).  It is not very surprising\nthat under these circumstances they derived some of their forms of\nWorship from the Synagogue.\n\nForms assist the mind to take its due part in the worship which we\noffer to the Almighty.  Worship is offered with body, mind and spirit.\nIf one of these encroaches on the others, their share is in danger.  If\nthe tongue and the knees and the hands are too much engaged in it, the\nmind grows weary or idle.  If the mind is too busily employed, the\nspirit has a diminished share, or the body is indolent.  It is\nnecessary to provide occupation for the mind, but not to occupy it in\nfollowing great mental efforts for which it is unprepared.  If the mind\nis unprepared, it no sooner reaches one point than it has to follow the\nspeaker to another; and thereby the spirit loses its power of speeding\nthe utterance to the throne of God.\n\n\nf. Worship-Forms.\n\n(See Table, p. 21.  Cf. Chap. I, p. 3.)\n\nWe find that, in the Services, shares are distributed to the\nworshippers in five different ways, which may be called Worship-forms.\nThe Table on p. 21 should be carefully studied.  Hooker's description\nof them (E. P. v. xxxix. 1) is a little difficult to make out; but it\nwill be found to verify our table.  (See Appendix A, pp. 22, 23.)\n\n{20}\n\nWalter Travers was Reader at the Temple Church in London, when (1585)\nRichard Hooker was appointed to be Master of the Temple.  Travers had\nbeen a friend and favourite of Thomas Cartwright, a severe critic of\nthe Order and Discipline of the Church of England.  Travers took up the\ncriticisms, and so attacked Hooker that the latter in self-defence\nwrote his Books on _The Laws of Ecclesiastical Polity_ (1592), wherein\nhe replies to Cartwright's and Travers' criticisms.\n\nThe Worship-forms have been in use for so long that it is scarcely\npossible to discuss their origin.  The traces of them in the Bible are\ninteresting:\n\n1.  Amen.  1 Cor. xiv. 16; Rev. xxii. 20.\n\n2.  Responsorial or Interjectional.  S. Luke ii. 13, 14.\n\n3.  Anthem.  Exodus xv. 21; Isaiah vi. 3.\n\n4.  Litany.\n\n5.  Preceded.  Exodus xxiv. 7, xix. 7, 8, xx. 18-21.\n\nThe Prayer Book furnishes examples of Praise and Prayer in each Form,\nexcepting the Litany Form, which is used only for Prayer.  But there is\nno reason why that also should not be used for Praise: the 136th Psalm\nwill show how this might be done.\n\n{21}\n\nTHE FIVE KINDS OF WORSHIP FORMS\n\n(See Hooker, _Eccl. Pol._ v. xxxix. 1.)\n\n                                      Examples--       Examples--\n                                       Prayer           Praise\n\n  1. The Minister       AMEN form     The Collects     Prayer of\n     offers and the                                    Consecration\n     People endorse                                    in Holy\n     it                                                Communion (see\n                                                       1 Cor. xiv. 16)\n\n  2. Minister and       Responsorial,   Hymn at         Sursum Corda\n     People pursue      or              Ordination of   in Holy\n     different lines    INTERJECTIONAL  Priests         Communion\n     interrupting       form            Preces before   Versicles\n     one another                        Collects        before\n                                                        Psalms\n\n  3. The Congregation   Antiphonal,     \"From our       The Psalms\n     form two           or ANTHEM       enemies, &c.\"   in Mattins\n     companies which    form            --8 verses in   and\n     reply to one                       the Litany      Evensong\n     another\n\n  4. The Minister       LITANY          The main body\n     names the subject  form            of the Litany\n     and the People\n     offer the prayer\n     (or praise)\n\n  5. A portion of       PRECEDED        The             Lesson and\n     Holy Scripture     prayer or       Commandments    Canticle\n     is read and the    praise          in Holy\n     prayer or praise                   Communion\n     completes it as\n     an Act of Worship\n\n\n{22}\n\nAPPENDIX A.\n\nCartwright, attacking the Prayer Book, 1572 or later, wrote--\n\n\"For the singing of Psalms by course and side after side, although it\nbe very ancient yet it is not commendable, and so much the more to be\nsuspected for that the Devil hath gone about to get it so great\nauthority, partly by deriving it from Ignatius' time, and partly in\nmaking the world believe that this came from heaven, and that the\nAngels were heard to sing after this sort,\" &c.\n\nTo this Hooker (_Eccl. Polity_, v. xxxix. 1) replies--\n\n\"And if the prophet David did think that the very meeting of men\ntogether and their accompanying one another to the House of God should\nmake the bond of their love insoluble, and tie them in a league of\ninviolable amity (Ps. lv. 14); how much more may we judge it reasonable\nto hope that the like effects may grow _in each of the people towards\nother_, in them [Sidenote: Anthem] all towards their pastor, and in\ntheir pastor towards every of them, between whom there daily and\ninterchangeably pass, in the hearing of God Himself, and in the\npresence of His holy Angels, so many heavenly acclamations,\nexultations, provocations, petitions, songs of {23} comfort, psalms of\npraise and thanksgiving: in all which [Sidenote: Amen] particulars, as\nwhen _the pastor maketh their suits and they with one voice testify a\ngeneral assent thereunto; or when he joyfully beginneth, and they with\nlike alacrity follow_, dividing [Sidenote: Interjection] between them\nthe sentences wherewith they strive which shall most show his own and\nstir up others' zeal, to the glory of that God whose name they magnify;\n[Sidenote: Litany] or _when he proposeth unto God their necessities,\nand they their own requests for relief in every of them; or when he\nlifteth up his voice like a trumpet_ to proclaim unto them the laws\n[Sidenote: Preceded] of God, _they adjoining_, though not as Israel did\nby way of generality, a cheerful promise, 'All that the Lord hath\ncommanded we will do,' yet that which God doth no less approve, that\nwhich savoureth more of meekness, that which testifieth rather a\nfeeling knowledge of our common imbecility, _unto the several branches\nthereof several lowly and humble requests_ for grace at the merciful\nhands of God to perform the thing which is commanded; or when they wish\nreciprocally each other's ghostly happiness, or when he by exhortation\nraiseth them up, and they by protestation of their readiness declare he\nspeaketh not in vain unto them; these interlocutory forms of speech,\nwhat are they else, but most effectual, partly testifications, and\npartly inflammations, of all piety?\"\n\n\n\n[1] There are two or three apparent exceptions which on examination\nprove the rule.  At the beginning of the Communion Service the\nintention is so plain and the _Lord have mercy_ is repeated so often\nwith the Commandments, that it is left out before the Lord's Prayer.\nAt Baptism and Confirmation there is no setting, probably because the\nThanksgiving close of those services has the character of both Praise\nand Prayer: and this certainly is the effect of the double setting in\nthe Churching Service.\n\n\n\n\n{24}\n\nCHAPTER IV.\n\nMORNING AND EVENING PRAYER.\n\nIt must not be supposed that these Services were composed suddenly in\ntheir present shape.  They are indeed formed on the pattern given by\nthe Lord's Prayer; and they make use of the methods which we have\ndescribed--Intention, Setting, Key-note, Worship-forms--which have\nalways been the methods used by the Church as far back as we have any\nevidence.  But from time to time alterations have been made in the\ndetails.  The Lord's Prayer has, for example, been used as a key-note\nfor Praise without its Doxology; or Confession has been placed amongst\nthe Prayers; or Psalms have been more used, and Lessons less used.  In\nspite of such variations, the general principles may be traced in all\nChurch Services; and much interesting study may be spent on the\ncomparison of our Services with those which preceded them.\n\nWe have already said something (Chap. II.) about this, and when we\nstudy these two Services in detail, it is very important to remember\nthat they grew out of the older Services.  The daily Psalms and Lessons\n{25} might be rearranged, the number of versicles increased or\ndiminished, the rule about varying the saying of a Creed, or an\nAlleluia, might be altered: but it is the same pattern with the same\nmethods of worship now, as it was when the Services were all said in\nLatin and when each Diocese in this country had some differences from\nall the other Dioceses.\n\nWe will now proceed to consider these two Services in their details.\n\n\n  THE ORDER FOR\n  MORNING AND EVENING PRAYER,\n  DAILY TO BE SAID AND USED THROUGHOUT\n  THE YEAR.\n\n_The Morning and Evening Prayer shall be used in the accustomed Place\nof the Church, Chapel, or Chancel: except it shall be otherwise\ndetermined by the Ordinary of the Place.  And the Chancels shall remain\nas they have done in times past._\n\n_And here is to be noted, that such ornaments of the Church, and of the\nMinisters thereof, at all times of their Ministration, shall be\nretained, and be in use, as were in this Church of England, by the\nauthority of Parliament, in the second year of the reign of King Edward\nthe Sixth._\n\n\nThe importance of the above heading has been lost sight of, through the\nmanner of its printing.  In most Prayer Books it will be found on a\npage by itself or at the foot of a Table of the Golden Numbers.  It is\nreally the heading of a chapter which contains both {26} Morning and\nEvening Service.  Until the last Revision of the Book in 1662, the\nchapter containing Morning and Evening Prayer was closed after the\nAthanasian Creed with a Rubric _Thus endeth the Order of Morning and\nEvening Prayer throughout the whole Year_.  Although that Rubric has\nbeen omitted, this heading includes both Services in one Chapter.\n\nEVENING PRAYER]  This part of the chapter, prior to 1662, was not\nprinted out in full; only the variations from Morning Prayer were set\nforth.\n\nDAILY TO BE SAID AND USED]  See Preface--_And all Priests and Deacons\nare to say daily the Morning and Evening Prayer, either privately or\nopenly . . . the Curate . . . shall say the same in the Parish Church\nor Chapel where he ministereth_.\n\nornaments of the Church]  The Canons of 1604 order a number of things\nto be provided at the charges of the parish, which may be included\nunder this head, such as Communion Table, Pulpit, Reading-desk, Font,\nAlms-chest, Alms-basin, Vessels for Holy Communion, Bible, Common\nPrayer Book, Book of Homilies, Parchment Register Book and Coffer.  It\nwould not be easy to make a complete list of things authorised by this\nRubric and elsewhere.\n\nand of the Ministers thereof]  The discussion of the meaning of the\nOrnaments of the Ministers belongs chiefly to the Communion Service.\nThere has been no question that for Morning and Evening Service a\nSurplice and Hood are ordered to be worn.\n\nthe second year of the reign of King Edward the Sixth]  The reference\nis to the {27} statute of the year 1548-9, whereby the first (English)\nRevision was enabled to be enforced by law.  Edward VI.'s reign began\non Jan. 29, 1547.  This statute passed the House of Lords on Jan. 15th,\n1548-9, and is referred to in the statute of 1552 as belonging to the\nsecond year of King Edward VI., although the session lasted into his\nthird year.\n\n\nTHE ORDER FOR MORNING PRAYER, DAILY THROUGHOUT THE YEAR.\n\nThis fresh heading is necessary because the former included the Order\nfor Evening Service.  Morning and Evening Prayer (called also Mattins\nand Evensong: see Table of Proper Lessons) are two divisions of the\nsame chapter.\n\nThese two Services are very much alike.  The map on the next page shows\ntheir construction.\n\nAn examination of this map will show that the plan of the Lord's Prayer\nis closely followed.  There are two parts and an introduction.  Of the\ntwo parts Praise comes first, as in the Lord's Prayer.\n\nEach of the two parts begins with the Lord's Prayer, which is arranged\nwith a setting so as to mark the character of what follows.\n\nEvery piece of the Praise portion is set with a Praise-Termination, or\nDoxology: and this portion includes both kinds of Praise, viz.\nOutspoken Praise, and Reverent Hearing of God's Word.  In like manner\nthe Prayer portion includes the two kinds of Prayer, viz. Petition for\nthe wants of men, and Thanksgiving for what they have received.\n\n{28}\n\nThus these two Services are formed in obedience to the rule that we are\nto take the Lord's Prayer as our model (S. Matth. vi. 9).\n\n\nINTRODUCTION.\n\n  TEXT and SERMON on Confession.\n  The act of CONFESSION.\n  GOD'S ANSWER to Confession.\n\nPRAISE.\n\n                                  _Praise-terminations_\n  THE LORD'S PRAYER  . . . . . .   Thine is the kingdom.\n\n          (  1. Interjected Verses    )\n  PSALMS  (  2. xcv. (at Mattins)     )  Gloria Patri.\n          (  3. Special, i.--cl. (as  )\n          (     appointed)            )\n\n  LESSONS (  1. Old Testament . . . Canticle 1 or 2,\n          (  2. New Testament . . . Canticle 3 or 4.\n\n  THE APOSTLES' CREED . . . . . . Amen.\n\n\nPRAYER.\n\n  THE LORD'S PRAYER.\n\n  PRECES or Interjected Verses anticipating the Collects.\n\n           (  1.  for spiritual needs,\n  COLLECTS (        ANTHEM or Choral Prayer uniting the\n           (        two kinds of Collect,\n           (  2.  for physical needs and earthly relations.\n\n{29}\n\nIn 1552 the Introductory portion was prefixed.  _Confession_, which\nformerly occurred in the Prayers, had been omitted in 1549.  It now\nforms the Introduction.\n\nThe reason for this beginning is set forth in a short sermon which is\nusually known as the _Exhortation_, and has, like other sermons, a\nText, commonly known as a _Sentence_ (see Rubric at the head of the\nSentences).  This is in accordance with very ancient custom[1], and\nwith the very natural sense that man must receive permission before he\napproaches God.\n\nGod's answer to Confession is The _Absolution_ or _Remission_ of Sins.\n\nAs an illustration of this we may think of Esther, when she went to\nmake her petition of the King (Esther iv. 2, v. 1-3).  The King\nextending his sceptre gave her permission to speak.\n\n\nThe Sentences\n\nare 11 verses, chosen, 5 from the Psalms, 4 from the Prophets, 2 from\nthe Gospels, 1 from the Epistles.  They represent either man's cry to\nGod (Nos. 2, 3, 7, 9, 10) or God's call to man (Nos. 1, 4, 5, 8, 11) or\nboth (No. 6).\n\n\n{30}\n\nThe Exhortation.\n\n_The Scripture moveth us_]  The Sentences supply 11 such places, but\nthere are many more to be found in the Bible.  The word \"moveth\" has\nthe same meaning as when a resolution is moved at a meeting.\n\n_When we assemble and meet together_ in Church]  Four reasons are\ngiven, viz. the four great occupations of Worship, without regard to\ntheir order in the Service.  We have already pointed out that\n_Thanksgiving_ and _Prayer_ spring from the sense of man's wants and\nhis dependence on God; and that the _Reading of God's Word_ in these\nServices is not for study but for _Praise_.  We shall therefore find\nthe Thanksgiving after the Prayers, and the Lessons (or Lections) of\nHoly Scripture amongst the Praises.\n\n\nThe Confession.\n\nThe capital letters indicate that this was to be, as it were, dictated\nto the people, sentence by sentence: and the Rubric implies the same.\nIt will be remembered that books were scarce when this Rubric was\nprepared.  Literal obedience to it is often very impressive, and a real\naddition to the solemnity of the act.  On ordinary occasions in some\nChurches, the Minister leads the Confession without the formal\nseparation of each clause from the next.\n\nThe expressions, used here to acknowledge the wickedness of sin and the\ndefects of human life, will seem to be excessive whenever we are making\nlight of {31} our faults.  But in proportion as we realise the\nperfection of God's holiness, we shall find them suitable to every\nshade of defect and sin.\n\nThe comprehensive humility of this Confession is designed to include\nboth modified faults and grave offences--whether by commission,\nomission or indolence.  The full acknowledgment of the different forms\nof sin is followed by prayer for mercy and recovery, relying upon the\npromises declared in Jesus Christ.\n\n\nThe Absolution.\n\nAs God's answer to Confession, this is pronounced by God's own\nmessenger.  The messenger must have full credentials; i.e. a Deacon\nmust not say the Absolution.\n\nBoth here and in the Confession, the _Titles and Attributes_ of God\nshould be noticed.  His power and mercy were made the grounds of our\nappeal to Him.  His mercy and authority are now made the grounds of His\nanswer.  The fulness of the declaration of them gives emphasis to the\ndeclaration of pardon which follows.\n\nWe find four parts in the Confession and the same parts in the\nAbsolution, viz.\n\n1. The Title and Attributes of God.\n\n2. The substantial part, i.e. Confession or Absolution.\n\n3. The prayer which is founded thereon.\n\n4. The appeal through our Lord.\n\n\n{32}\n\nRubrics.\n\nBefore the invention of printing (15th century), the directions in Law\nManuscripts had been written in red, in order to distinguish them from\nthe Statutes.  This distinction had been made also in Service Books and\nit has been continued to our own time.  But every sheet which contains\nboth black and red letters requires to be twice passed over a printing\npress.  Hence, for cheap books, italics are used instead of red letters\nto distinguish the directions from the prayers, &c.  The directions are\ncalled Rubrics (from Lat. _ruber_=red) whether the distinction is made\nby the colour or the type.\n\nThe rubrics about the Confession and the Absolution were in 1662 made\nmore clear.  The habit had grown up in some churches for the Priest to\nsay the Absolution kneeling.  The word _all_ was therefore inserted in\nthe rubric about Confession, and the words _standing, the people still\nkneeling_ were added to the rubric about Absolution.  Thus _all\nkneeling_ includes the minister.\n\nThis Introductory Part of the Service was composed for the Revision of\n1552, and was then printed only in the Morning Service, with a rubric\nordering it to be used _at the beginning of Morning Prayer, and\nlikewise of Evening Prayer_.  In 1662 it was first printed out in full\nin the Evening Service, and the rubric was altered to agree therewith.\n\n_Simplification of rubrics_.  One aim of the Revisers was simplicity of\nrules.  As they sought Variety of worship without excess, so they\ndesired Order of {33} worship without complexity of regulations.\nAnyone, looking casually over the Prayer Books of the Sarum and other\nUses before 1549, will be struck at once by the redness of many of the\npages.  This redness indicates rubrics, and helps us to realise what is\nmeant in the Prayer Book Preface (Concerning the Service of the Church,\nSection 2) by _the number and hardness of the rules called the Pie, and\nthe manifold changings of the Service_[2].\n\nIn order to provide for the many occasions when a difference was to be\nmade, rubrics had been multiplied and inserted at the places to which\nthey applied.  The Revisers (1) collected as many as possible at the\nbeginning of each Service, or at the end; and (2) reduced the number of\nrubrics thus collected together, by reducing the number of variations\nwhich were to be provided for.\n\n\nDuplication of Phrases.\n\nIt has often been noticed that pairs of words having nearly the same\nmeaning frequently occur in the Prayer Book.  This doubling of an idea\nmay be called 'Duplication'.\n\nDuplication is of two kinds: either the words coupled together are so\nnearly identical in meaning that one is but a repetition of the other;\nor else the {34} second word shows an advance upon the first.  The\nformer kind may be called 'parallel duplication' and is used for\nemphasis: the latter kind may be called 'progressive duplication',\nbecause it is used to represent the living idea which advances even\nwhile it is being uttered.  Instances of both abound in this part of\nthe Service, as well as in the Collects and other prayers which we\nshall notice later on.\n\n\nExamples of Duplication.\n\n1. _Exhortation_.\n\n  Parallel.  _goodness_ and _mercy_.\n             _assemble_ and _meet together_.\n\n  Progressive.\n\n    ( _acknowledge_  . . . . . suggesting reluctance.\n    ( _confess_  . . . . . . .     \"      willingness.\n\n    ( _sins_ . . . . . . . . . the outward act.\n    ( _wickedness_ . . . . . . the inward fault.\n\n    ( _dissemble_  . . . . . . pretend they are not there.\n    ( _cloke_  . . . . . . . . cover them up.\n\n    ( _requisite_  . . . . . . what we should like.\n    ( _necessary_  . . . . . . what we must have.\n\n    ( _pray_ . . . . . . . . . ask earnestly.\n    ( _beseech_  . . . . . . .  \"  more earnestly.\n\n    (  humble, lowly ( attitude with regard  )  Distrust\n    (                ( to the past           )  of Self.\n    (\n    (  penitent      ( attitude with regard  )  Shame for\n    (                ( to the present        )  sin.\n    (\n    (  obedient      ( attitude with regard  )  Resolution\n    (                ( to the future         )  to leave\n    (                                        )  the sin.\n\n{35}\n\n2. _Confession_.\n\n  Parallel.  _erred_ and _strayed_.\n\n  Progressive.\n\n    ( _device_ . . . . . . . . . . an act of the mind.\n    ( _desire_ . . . . . . . . . . an act of the heart.\n\n    ( _left undone_  . . . . . . . Omission.\n    ( _done_ (wrongly) . . . . . . Commission.\n\n    Cf. _sins, negligences and ignorances_ Litany.\n\n    ( _spare_  . . . . . . . . . . with regard to the past.\n    ( _restore_  . . . . . . . . .  \"     \"    \"  the future.\n\n    ( _godly_  . . . . . . . . . . duty to God.\n    ( _righteous_  . . . . . . . .  \"   \"  man.\n    ( _sober_  . . . . . . . . . .  \"   \"  self.\n\n3. _Absolution_.\n\n  Parallel.  _declare_ and _pronounce_.\n             _truly_ (with truth), _unfeignedly_ (without pretence).\n\n  Progressive.\n\n    ( _death_  . . . . . . . . . . Life is something more than\n    ( _turn and live_  . . . . . . the absence of death.\n\n    ( _power_  . .  The Priest . . may  pronounce.\n    ( _commandment_            . . must     \"\n\n    ( _Absolution_ . . . . . . . . unloosing.\n    ( _Remission_  . . . . . . . . putting away.\n\n    ( _pardoneth_  . . . . . . . . (Fr. _pardonner_) God forgiveth.\n    ( _absolveth_  . . . . . . . . (Lat. _absolvo_) God looseth the\n                                     sinner.\n\n    ( _repent_ . . . . . . . . . . looking at Self.\n    ( _believe_  . . . . . . . . .    \"    \"  God.\n\n{36}\n\n    ( _pure_ . . . . . . . . . . . absence of evil.\n    ( _holy_ . . . . . . . . . . . presence of good.\n\n    ( _repentance_ . . . . . that our present lives may\n    (                                 please God.\n    ( _God's Holy Spirit_     \"   our remaining lives\n    (                             may please Him.\n\nIt will be clear that if we keep from sin repentance is more intimately\nconnected with our present lives than with the future.  Yet both\nrepentance and the gift of the Holy Spirit are required for life now\nand hereafter.\n\n\n\n[1] S. Basil, _ad Clerum Neoc. Ep._ 63, Tom. 2, 843 D, quoted by\nWheatley, says that \"the primitive Christians in all Churches,\nimmediately upon their entering into the House of Prayer, made a\nconfession of their sins to God with much sorrow and concern and tears,\nevery man pronouncing his own confession with his own mouth.\"\n\nSo Ezra (ix. 5, 6, &c.) and Daniel (ix. 1-19) approached God with\nConfession.\n\n[2] The Pie.  Three explanations are offered of this word.  (1)\n_pi_=the first letter of the word _pinax_ _a chart_, i.e. the Table of\nLessons, &c.  (2) Pie,--as in magpie, piebald,--from the two colours of\nthe page.  (3) Litera picata--the pitch-coloured letter--which began\neach several order in the rules.\n\nThe title of the Sarum Breviary makes Pie equivalent to Breviary or\nPortiforium.  The most attractive derivation is that which associates\nit with the Greek word for a chart or map.\n\n\n\n\n\n\n{37}\n\nCHAPTER V.\n\nPRAISE.\n\nI. The Psalms.\n\nEvery part of the Praise portion of the Service has a\nPraise-Termination.  We have already seen that the \"intention\" of the\nLord's Prayer is marked for praise by a Termination, viz. _for thine is\nthe kingdom, the power and the glory for ever and ever_.\n\nThis praise-termination belongs to the Lord's Prayer, and is not used\nfor anything else.  In like manner, other forms of praise have their\nown terminations.  Thus Psalms and Lessons are used for praise and have\npraise-terminations.\n\nWhen a Psalm is used for praise, its termination is _Glory be to the\nfather_, &c.\n\nWhen a Lesson is used for praise, its termination is a Canticle--i.e.\none of the Bible songs of praise (from the Latin _canticulum_, a little\nsong, a sonnet).\n\nWhen the Creed is used for praise, since nothing can be added to the\nfacts of God's Being and Work except the will to recite them devoutly,\nits praise-termination is _Amen_.\n\n{38}\n\nThe first Lord's Prayer.\n\nThe Lord's Prayer may be regarded as a brief summary of the acts of\nworship which come after it.  Much care is required in order to use its\nfamiliar words with due devotion.  When it is used, as here, for\nPraise, the following may be taken as examples of the thoughts which\nshould accompany its several phrases.\n\n    Our Father,                       God is Love.\n  Which art in heaven,                God is a spirit.\n  Hallowed be Thy Name,               God's Holiness.\n  Thy Kingdom come,                   God's Power.\n  Thy Will be done,                   God's Perfectness.\n  In earth as it is in heaven,        Holy, Holy, Holy, Lord\n                                        God Almighty.\n  Give us this day our daily          Every good gift is from\n    bread,                              above.\n  Forgive us our trespasses,          The mercy of the Lord\n                                        is from everlasting to\n                                        everlasting.\n  Lead us not into temptation,        Thou art about my path\n                                        and about my bed.\n  Deliver us from evil,               With power He commandeth\n                                        the unclean spirits, &c.\n\n\nThe Ladder of Praise.\n\nThe various parts of the Praise portion of the Service are not\nrepetitions of the same ideas.  We {39} have first, in the Psalms, the\nsimpler thoughts about God.  The First Lesson, taken from the Old\nTestament, advances to higher or more complex thoughts in Praise of\nHim.  The next stage is reached in the Second Lesson; and the Apostles'\nCreed crowns the whole.  Thus a _Ladder_ of praise is made whereby we\nclimb up to the thought of God in His Perfect Being, which is the very\nessence of Real Worship.\n\nThe first steps in this ladder are made by the use of the Book of\nPsalms, which is divided into sections for these daily Services, and so\narranged that they supply different Psalms for 30 mornings and 30\nevenings.  If there are 31 days in the month, those for the 30th day\nare repeated on the 31st: in February, the (29th and) 30th are omitted.\n\nThere are many words which originally meant a Song, but in course of\ntime have come to mean a special kind of song, or the music which\nbelongs to a song.  Thus _Cantus_, a song, gives us _Chant_, the music\nof a psalm verse; and _Canticle_, a psalm after a Lesson.  _psalmos_, a\nsong, gives us _psalm_, a hymn, but not metrical, _hymnos_, a song,\ngives us _hymn_, a song in metre.\n\n\nVersicles and Psalms.\n\nBefore the Psalms begin there is an injunction to praise the Lord\nexchanged between the Minister and the People.  Four other Versicles\nand Gloria Patri are interposed after the Lord's Prayer--all in the\nform of Verse and Respond.\n\n{40} Ps. li. 15 is the Psalmist's grateful cry when his sin was\nforgiven and his praises began to break forth.\n\nPs. lxx. 1 supplies the second couplet.\n\nThe _Gloria Patri_ follows these Psalm verses.\n\nThe Venite exultemus Domino, briefly called _Venite_, is the 95th\nPsalm.  The Rubric provides that it is to be said every day, but not\ntwice on the 19th day[1].  It is the first of the Morning Psalms, and\nformerly was sung with an Anthem (see Chapter XIII.) which was known as\nthe Invitatory, and varied with the Season.\n\nAntiphonal, i.e. alternate, singing dates from the services described\nin 1 Chronicles vi. 31-33, 39, 44, from which it appears that there\nwere three choirs of singers--one in the centre, and one on either\nhand.  Thus the interchange of replies from either side and a chorus of\nall the voices were provided, 1 Chron. xvi. 7-9 makes it clear that the\nPsalms were sung, as indeed the word Psalm (from Gr. _psallo_, I sing)\nimplies.  See also Neh. xii. 24.\n\nThe Authorised Version (A.V.) of the Bible is a translation made at the\nbeginning of James I.'s reign, after the Hampton Court Conference (Jan.\n1604).  It was published in 1611 with a title-page stating that it was\n\"appointed to be read in churches.\"  There is, however, no evidence of\nany formal adoption of it until the statement made in the Preface of\nthe {41} Prayer Book (1662) that \"such portions of Holy Scripture as\nare inserted into the Liturgy,\" \"in the Epistles and Gospels\nespecially, and in sundry other places . . . are now ordered to be read\naccording to the last Translation.\"  It is evident that this \"last\nTranslation\" is the Version of 1611: for the Epistles and Gospels are\nquoted from it in the Prayer Book of 1662.  The Translation of 1611,\nthen, is that from which are to be taken \"such portions of Holy\nScripture as are inserted into the Liturgy.\"  This appears to be the\n_general_ rule of the Prayer Book of 1662.  But that Prayer Book gives\nauthority to various exceptions.  The most notable of these is the\nprovision, in a footnote to _The order how the Psalter is appointed to\nbe read_, \"that the Psalter followeth the division of the Hebrews and\nthe translation of the great English Bible, set forth and used in the\ntime of King Henry the Eighth and Edward the Sixth.\"\n\nIf it be asked why the words of the Psalms should be sung as in the\nGreat Bible when other translations have superseded it for Lessons,\nthere is an easy answer.  Books were not cheap or common in the 16th\nand 17th centuries.  Many people had sung them so often as to know them\nby heart.  A comparison of the Bible and Prayer Book translations will\nshow that there was no large gain to be set against the loss of\ncongregational worship which must have resulted from changes.  The\nBishops' Bible supplanted the Great Bible in 1568, and the Authorised\nVersion was made in 1611.  Both in 1604 and in 1662 the Revisers\ndecided to retain the Version of 1539-40 (the Great Bible) so far as\nthe Psalms and Canticles {42} were sung in the Churches.  This is\nplainly not an oversight in 1662, for the Revisers altered the words of\nthe note in the Preface, without changing the sense.\n\n\nPsalms in Daily Services.\n\nThe Preface, \"Concerning the Service of the Church,\" states that \"the\nancient Fathers have divided the Psalms into seven portions, whereof\nevery one was called a Nocturn,\" and that \"the same was . . . ordained\n. . . of a good purpose and for a great advancement of godliness\"; but\n\"of late time a few of them have been daily said and the rest utterly\nomitted.\"  A writer of the ninth century says that S. Jerome, at the\nbidding of the Pope on the request of Theodosius, arranged the Psalms\nfor the Services of day and night in order to avoid the confusion\narising from variety of uses[2].  S. Ambrose was a contemporary of S.\nJerome but died more than 20 years before him.  There are considerable\ndifferences between the plan which S. Ambrose gave to his diocese of\nMilan, and the plan which we may believe was generally given at the\nsame time to the Churches of the rest of Western Europe.  But they are\nsimilar in many respects.  In both, a division was made between the\nfirst 109 psalms,--which were mainly allotted to the night services,\ni.e. to those which were afterwards called Mattins,--and the rest which\nwere mainly allotted to the Evening Service (Vespers).  We suppose that\nthe division, mentioned in the {43} Preface, \"into seven portions\"\nrefers to those 109 Psalms.\n\nOf these 109, 18 were used at other Services, leaving 91 for Mattins,\nviz. 19 on Sunday and 12 each for the week days.  The Ambrosian\narrangement of them was for a fortnight.\n\nThe Greek Church divides the whole Book into 20 portions and takes\nthem, two portions at Mattins and one at Vespers, beginning on Saturday\nnight, omitting Sunday Vespers, and taking, on Friday, the 19th, 20th\nand 18th portions.\n\nThus we see that a weekly singing of the Book of Psalms is derived from\na very ancient time, when the division of the Eastern and Western\nChurches of Europe had not occurred.\n\nThe Sarum order, which we suppose was that which is referred to in the\nPreface as having been \"corrupted\" by omissions, had the 109 Psalms\nallotted to Mattins, as above described.  For Vespers, there were five\neach day from cx.-cxlvii., omitting the 118th and 119th, 134th, 143rd\nand, as explained below[3], reckoning the 147th as two.  All these were\ntaken in order as they stand in the Bible.  Those which were left out\nwere allotted to other Services, as, for instance, iv. to Compline,\nlxiii. to Lauds, &c., &c.  Psalm cxix. was to be said through every\nday, 32 verses at Prime, and 48 verses each, at Terce, Sext and None.\n\n{44}\n\nLauds was the great Praise Service of the day, and had a very beautiful\narrangement of its Psalms which always ended with one of the O.T. hymns\nfollowed by Psalms cxlviii.-cl.  The O.T. hymns on the seven days of\nthe week were _Benedicite_: Isaiah xii.: Isaiah xxxviii. 10-20: 1 Sam.\nii. 1-10: Exodus xv. 1-19: Hab. iii.: Deut. xxxii. 1-43.\n\nThe beauty of many of these arrangements is undeniable: but they were\nrather intricate; and in practice they broke down.\n\nOur revisers retained the underlying principles.  By spreading the\ncourse over 30 days they made it possible to use it all.  They retained\nthe 95th Psalm as the first Psalm of every day; and also the principle\nof having two daily Services at which Psalms occupied an important\nplace.\n\nThere are Special Psalms for six days in the year--the four great\nFestivals, Christmas, Easter, Ascension, and Whitsun Day, and the two\ngreat prayer-days, Ash-Wednesday and Good Friday.  The Preface explains\nthat these Special Psalms are to be sung instead of the ordinary Psalms\non those days; and authorises the use of Special Psalms approved by the\nOrdinary on other days.\n\nIn using the Book of Psalms as a book of worship we must remember what\nwas said of the _Intention_ of our minds in respect to parts of the\nServices.  There are many Psalms which supply us with the best Prayers\nin trouble, penitence or any anxiety.  But when using them in these\nServices our Intention is not Prayer but Praise, and the thought of God\nmust inspire our devotions.\n\n{45}\n\nIt will often help us if we remember that God's Righteousness is\ninfinite, as well as His Mercy.  It is impossible for man in his\npresent state to reconcile perfect Righteousness and perfect Mercy: for\nRighteousness will have nothing to do with sin, while Mercy forgives\nit.  These two characteristics of God are revealed to us through Christ\nin Whom Righteousness and Peace are united; cf. Ps. lxxxv.\n\nThe Psalms, composed by various people at different times, very\nfrequently are the utterances of men in trouble: and they often sketch\nthe thoughts or actions of the Ideal Man, in one or other of the four\ncharacters which answer to God's Righteousness and God's Mercy.  For,\nin response to God's Righteousness, man must be (1) perfectly\n_penitent_, and (2) in imitation of God, must _detest sin_: in\nimitation of God, (3) he must be perfectly _forgiving_, and in response\nto God's mercy, (4) he must have _trust and peace_.  The Psalmists\nexhibit human nature at its best, but it is human nature all the\ntime--human nature finding God and associating itself with the Ideal\nMan.\n\nThus the Psalms often rise to the conception of the Messiah; and, even\nwhen that is not their thought, they proceed from other thoughts to\nRest in God and Praise of His Holy Name.\n\nThe most difficult Psalms for worship are those which regard sin with\nhorror, but express the horror without mercy.  Man is unable to hold\nthe two qualities of Righteousness and Mercy simultaneously.  We find\nit difficult in these days to detest sin because we are learning the\nquality of mercy.\n\n{46}\n\nMuch of the poetic force of these songs depends on the local incidents\nof Israel's history and the scenery of Jerusalem and the Holy Land.\nWhile we use the words, we must also use our imaginations to transfer\nthe great thoughts to our own experience: for those local colours are\nthe clothing of thoughts which belong to all men in their relation to\nGod.\n\nOver all these endeavours to use the Psalms properly in the Praise part\nof our Services, the ruling idea is that which we have already stated,\nviz. that God in these things is to be glorified.\n\n\n\n[1] A practice is found, in some churches, of singing this Psalm on\nSundays but not when it is read in the ordinary course of the Psalms.\nWe believe that this is due to a misinterpretation of the Rubric.\nThere is just as much reason for singing it on the 19th as on any other\nday.\n\n[2] _Dict. of Chr. Antiq_.  \"Psalmody.\"  H. J. Hotham.\n\n[3] The \"division of the Hebrews\" (see Note in Preface on the Order of\nthe Psalter) is followed in our Prayer Book and Bible.  The Septuagint\nand Vulgate unite Psalms ix. and x. and divide cxlvii. into two psalms,\nviz. _vv._ 1-11, _vv._ 12-20.\n\n\n\n\n{47}\n\nCHAPTER VI.\n\nPRAISE.\n\nII. The Lessons.\n\nA. The Study of the Bible a help to worship.\n\nThe Bible is read in Church as an incentive to the praise of God.  It\nsupplies thoughts of God which are then offered up to Him, as Praise,\nin the words of the Canticles.  It is therefore necessary that we\nshould _understand_ the Bible Lessons as well as our abilities will\nallow, and that we should _endeavour_ to find in those Lessons\neverything which will inspire us to honour and love God.\n\nThere are two distinct requirements.  A book may help us to\n_understand_, but the _endeavour_ to find God in the Bible depends on\nourselves: our Lord has described it in the words _He that hath ears to\nhear let him hear_.\n\nIn order to understand the Bible when we hear it read, we should study\nit at home.  Some elementary aids to the study of it may be useful\nhere; for further help we shall want books specially prepared for that\n{48} purpose, such as the Cambridge Companion to the Bible and The\nCambridge Bible for Schools, &c.\n\n1. The Old Testament and the New Testament agree together: they have\nthe same principles of morality, worship and doctrine.  God's guidance\nof the writers is seen in this--the Old Testament, written at different\ntimes in the centuries before our Lord was Born, was such that the\nGospel of the Revelation in Jesus was able to fit into it.  As S.\nAugustine says,\n\n  \"Novum Testamentum in Vetere latet,\n  Vetus Testamentum in Novo patet.\"\n\nSee also Article VII.\n\n2. The failure of man to live well is shown in the Old Testament.\nThough he had favourable conditions and a holy law of life, a pure\nsystem of worship, and the discipline of warning and correction, the\nIsraelite failed.  Hence the Old Testament continually teaches (_a_)\nthat God governs, (_b_) that man needs a Saviour.\n\n3. The Old Testament consists of 3 parts (_a_) the Law and History,\n(_b_) the Psalms and Proverbs, (_c_) the Prophets.\n\n(_a_) The Law and History part includes the books from Genesis to\nEsther, and relates the progress of the people of God from its\nseparation as a family and its growth to be an important nation, to the\ndownfall of its independence, and its partial recovery.  The writers\nwere a succession of prophets, who continually point to the hand of God\nin the events which they record.\n\n(_b_) The Psalms and Proverbs part includes the books from Job to the\nSong of Solomon, and contains {49} many Hymns of prayer and praise;\nalso discussions of deep problems of human nature and our relation to\nGod (Job and Ecclesiastes); together with other things which stir us to\na life of goodness and worship.\n\n(_c_) The Prophets are not arranged in order of time at which they\nlived.  The four Books which come first are called the Four Greater\nProphets, Isaiah, Jeremiah, Ezekiel, Daniel: and are followed by the\nTwelve Lesser Prophets.  To find the place in the Lesser Prophets it is\nsufficient to remember Hosea, Joel, Amos as the three which are placed\nfirst; and Haggai, Zechariah, and Malachi as the three prophets after\nthe Captivity, and therefore placed last.  Isaiah should be read with\nparts of Kings and Chronicles, and Haggai and Zechariah with the Books\nof Ezra and Nehemiah; and others in like manner according to their\nperiod.\n\n4. The New Testament consists of 3 parts--(_a_) The History, (_b_) The\nEpistles, (_c_) The Revelation of St John.\n\n(_a_) _S. Luke's_ History is in two volumes--the Gospel, which recounts\nour Lord's Life from His Birth to His Ascension (note here the number\nof His Parables): and the Acts of the Apostles, which continues the\nhistory from His Ascension to the (first) imprisonment of S. Paul at\nRome.  _S. Matthew's_ Gospel corresponds to S. Luke's Gospel,\nrecounting our Lord's Life from His Birth, with many of His sayings\nabout the Kingdom of Heaven, and especially the Sermon on the Mount.\n_S. Mark's_ Gospel is similar to the two former.  It recounts\nparticularly the details of the various scenes of our Lord's Life, {50}\nand shows how frequently He retired for meditation,--\"a living picture\nof a living man[1].\"  _S. John's_ Gospel, written long after the\nothers, shows the three witnesses--the spirit and the water and the\nblood--that bear record that Jesus is the Son of God (1 S. John v. 8).\n\n(_b_) The Epistles are not in chronological order.  S. Paul's Epistles\nare placed first, then S. James, S. Peter, S. John and S. Jude.  Of S.\nPaul's Epistles, those to Churches come before those to Timothy, Titus\nand Philemon.  Of his Epistles to Churches, the order in the Bible is\nRom., Cor., Cor., Gal., Ephes., Philip., Col., Thess., Thess.  They fit\ninto the History in the following groups: (I) Acts xvii.,--1 and 2\nThess,, (II) Acts xix. 22 to xx.,--1 and 2 Cor., Gal., Romans, (III)\nActs xxviii.,--Philip., Col., Ephes., Philemon, (IV) _after_ the\nimprisonment described in Acts xxviii.,--1 and 2 Tim. and Titus.  The\nEpistles to Colossians, Ephesians and Philemon (a Colossian Christian)\nseem to have been sent by the same messenger.  The Epistle to the\nHebrews may have been written by S. Paul; but, as that is doubtful, it\nhas been placed after those which are surely his.  The Epistles which\nfollow are called \"General,\" because they are addressed to Christians\nscattered about in various countries.  S. James and S. Peter have many\nreferences to the Sermon on the Mount.  S. John dwells upon Love as the\nfoundation upon which a Christian builds his life--the Love which God\nhas shown us, and the Love which we have for Him and for one another.\n\n{51}\n\n(c) The Revelation of S. John, written perhaps before the time when\nJerusalem was besieged (A.D. 68-69), carries our thoughts away from the\nglories of the Jerusalem which was about to be destroyed, to the New\nJerusalem and its glories, in Jesus Christ and His Church.\n\n5. The Apocrypha supplies First Lessons for 21 days between Oct. 27 and\nNov. 18; and also for the evenings of Innocents' Day and S. Luke's Day.\nArticle VI. quotes S. Jerome's description of the Apocrypha, where he\nsays \"the other books the Church doth read for example of life and\ninstruction of manners; but yet doth it not apply them to establish any\ndoctrine.\"\n\nThese notes will, we hope, prompt the reader to make a study of the\nBible not only for the guidance of his life, but also for the amendment\nof the offering which he makes to God in the Services of the Church.\n\n\nB.  Lessons and Lectionaries.\n\nActs xv. 21.  \"Moses of old time hath in every city them that preach\nhim, being read in the Synagogues every Sabbath Day.\"  The reference is\nto the Mosaic regulations which were to a certain extent to be observed\nby all Christians, out of consideration for those Christians who were\nalso Jews: _be sure that thou eat not the blood, for the blood is the\nlife_ was a precept which would create a difficulty in a Jewish\nChristian's mind if a Gentile Christian disregarded it.  Similarly as\nto meats offered to idols (cf. 1 Cor. viii. 10-13).\n\nThere was then in the Synagogues of the first century a \"First Lesson\"\nfrom the Law.\n\n{52} Acts xiii. 27.  \"The voices of the prophets which are read every\nSabbath Day.\"  There was then in the Synagogues a \"Second Lesson\" from\nthe Prophets.\n\nActs xiii. 15.  \"After the reading of the Law and the Prophets the\nrulers of the Synagogue sent unto (Paul and his companions), saying, Ye\nmen and brethren, if ye have any word of exhortation for the people,\nsay on.\"\n\nThe passage selected from the Law was associated with a passage\nselected from the Prophets--there was a Lectionary for Sabbath\nServices.  The present Jewish Lectionary associates Isaiah i. 1-28 with\nDeut. i. 1-iii. 22 as the Lessons for the Sabbath of Temple\nDesolation[2].\n\nIn S. Paul's Exhortation which followed (_vv._ 16-41) there are, in\n_vv._ 17-19, three words rarely found in the Bible, but of their rare\nuse one (\"exalted\") is found in Is. i. 2, and the others in Deut. i.\n31, 38 (\"suffered their manners\" and \"gave for an inheritance\").\n\nThe reference, in _v._ 20, to \"judges\" is also to be noted in\nconnection with Is. i. 26.  Bengel reasons that we may safely conclude\nthat the two Lections on that day were those which we have just\nmentioned as associated together in the present Jewish Lectionary[3].\n\nS. Luke iv. 15-20.  Jesus . . . taught in their Synagogues--came to\nNazareth--\"entered, as his custom was, into the synagogue on the\nsabbath day, and stood {53} up for to read.  And there was delivered\nunto him the book of the prophet Esaias.\"  It appears from what follows\n(_vv._ 17-20) that the Lord read Isaiah lxi. 1, 2, either instead of\nthe appointed passage from Isaiah, or after He had read the appointed\npassage.  For Isaiah lxi. does not now appear in the Jewish Lectionary,\nand we know no reason for its omission now, if it was included before.\nIn any case what He said about it, He said as the Exhorter[4].  They\ndivided the Law into 53 or 54 portions, and read the whole of them\nbetween one Feast of Tabernacles and the next, whether the Sabbaths\nwere 50 or more.  Each portion was divided into seven parts, read by\nseven different Readers (a Priest and a Levite being the first two).\nThis Lesson apparently stood alone until in B.C. 163 Antiochus\nEpiphanes forbade the use of the Pentateuch.  Lessons from the Prophets\nwere used instead, and were not discontinued when the use of the\nPentateuch was restored.  Thus arose a practice of having a First\nLesson from the Law, which they called Parascha (or, _Division_), and a\nSecond Lesson from the Prophets, called Haphtarah (or, _Conclusion_).\nThe word _Holy_ was said before and after the First Lesson and a\nDoxology before and after the Second Lesson--an arrangement similar to\nour own.  We may, indeed, believe that we derived from the Jews this\nand other uses of our Services.  For we read in Acts vi. 7 that a great\ncompany of the priests were obedient to the faith, and {54} in Acts\nxviii. 7, 8 that at Corinth, when they ceased to be able to go to the\nSynagogue, the ruler of the Synagogue himself went with them to the\nworship and teaching which they carried on in a house hard by.  It\nwould not be surprising, then, if the worship thus begun was arranged\nafter the old pattern to which they were all accustomed.  For there\nare, not a few, proofs in the Acts of the Apostles that in those early\ndays they attended the Services of the Temple at Jerusalem, and of the\nSynagogues in other places.\n\nJustin Martyr[5], writing in defence of Christianity to the Emperor of\nRome, describes the Holy Communion Service of his time as comprising\ntwo Lessons--one from the Prophets and the other from the Apostles,\ni.e., we suppose, the Gospels; a stage nearer to the two New Testament\nLessons which are read at the Communion now.  The use of an Old\nTestament and a New Testament Lesson at Daily Prayers may be a survival\nof the intermediate stage as described by Justin.\n\nA Lectionary is a Table of Lessons arranged for a year.  Our Table of\nEpistles and Gospels is derived from one which has been attributed to\nS. Jerome.  The Sermons of his age show that there were stated Lessons\nfor particular days[6].  Moreover, certain variations in the\nmanuscripts of the New Testament are explained by the early use of\nbooks in {55} which the Lessons for the days were written out in\nfull[7], called Lectionaries or Evangelistaria.\n\nThe principle which governs our own Lectionary is that the Bible shall\nbe read through[8].  The books are taken in order, beginning with\nGenesis, S. Matthew, and Acts on January 2, and going straight on, with\ntwo exceptions.  First exception: Isaiah's clear prophecies of Messiah\nare deferred to Nov. 18 &c., so as to be read in Advent.  Second\nexception: Revelation is read in the latter half of December.\n\nThe effect of beginning the New Testament in two places on Jan. 2 is\nthat it is read twice through in the year--once at Morning Prayer and\nonce at Evening Prayer.\n\nFor Sundays a different arrangement is made with regard to the Old\nTestament.  The Sunday year begins with Advent, which is the season\noccupying twenty-eight days before Christmas.  Selections from Isaiah\nare read on these four Sundays, on Christmas Day, and on the four or\nfive Sundays which usually follow Christmas before Septuagesima.  At\nSeptuagesima we are anticipating Lent and the Passion: Genesis\ntherefore supplies the Lessons, followed by Exodus at Passion-tide, and\nthe other books in regular course.\n\nTo this brief description we may add that Proper Lessons, specially\nchosen from Old and New Testament, are appointed for special Sundays\nand special {56} Holy Days.  These take the place of those which appear\nin the regular list for the same days.  If two special days coincide,\nthe minister may read the Lessons of either, except that, on Advent\nSunday, Easter Day, Whitsunday and Trinity Sunday, the Lessons for\nthose days are to be read.\n\nThe principles of this arrangement have been in use since 1549;\nalterations in its details were made in 1559, 1604, and 1871.\n\nIn 1559 the Apocrypha was appointed for many of the Saints' Days, which\nnevertheless were left with their Old Testament Lessons in the\nCalendar.  Thus these latter were invariably unread.\n\nIn 1604 this defect of the Calendar was corrected by moving the Lessons\nforward to make room for the Proper Lessons, and omitting some few of\nthose which \"might best be spared.\"\n\nUntil 1871 the New Testament was read through _thrice_ in the year, the\nLessons being usually whole chapters.  And the Gospels were always\nMorning Lessons, and the Epistles and Acts always Evening Lessons.\nRevelation was almost altogether omitted.\n\nFrom 1604 till 1871 the First Lessons from Sept. 28 until Nov. 23 were\nfrom the Apocrypha--eight weeks.  The Apocrypha Lessons continue now\nonly from Oct. 27 to Nov. 18.\n\nThe principle of selection has in all these changes been recognised;\nbut always subordinate to a larger principle of reading in Church the\nwhole Bible.  Prior to 1871 the two Books of Chronicles were not read,\nbeing regarded as sufficiently represented by the corresponding\nchapters from the Books of the Kings.  In {57} 1871 eighteen Lessons\nfrom the Chronicles were introduced in place of the corresponding\npassages in the Kings.\n\nWe shall find in the next chapter that all these Lessons in Church are\nto be thought of in connection with their attendant Canticles--so that\na Lesson and its Canticle form an act of Praise: \"as after one angel\nhad published the Gospel (S. Luke ii. 10-12) a multitude joined with\nhim in praising God, so when one minister hath read the Gospel, all the\npeople glorify God\" (S. Luke ii. 13, 14)[9].\n\nRubric.  _Then shall be read distinctly_, &c.]  The words of this\nrubric were altered to some extent in 1662, the only notable change\nbeing the alteration of \"The minister that readeth\" to \"He that\nreadeth.\"  The object of the change seems to be that one who is not\n'the minister' may read the Lessons.  The minister is still directed to\ndeclare where they begin and end.\n\nHe is to turn himself so as to be heard: and Canon 80 requires the\nchurchwardens to provide a \"Bible of the largest volume.\"  A desk or\nLectern is therefore implied as one of the 'Ornaments of the Church.'\n\nIt is usually assumed that the Congregation sits during the Lessons\nexcept when the Gospel is read in the Communion.  Probably there were\nnot seats for them when the rubrics were drawn up: custom has\nauthorised their addition to the list of 'ornaments.'  The movable\nseats, bequeathed by incumbents to their successors or others as they\nthought fit, are not recognised by any words in the Prayer Book.\n\n\n{58}\n\nAPPENDIX B.\n\nJUSTIN MARTYR, _Apol._ I. 61-67.\n\n61.  * * * We bring them where there is water; and after the same\nmanner of regeneration as we also were regenerated ourselves, they are\nregenerated; for, in the Name of God, the Father and Lord of all\nthings, and of our Saviour Jesus Christ, and of the Holy Ghost, they\nthen receive the washing of water: for, indeed, Christ also said,\n_Except ye be born again, ye shall not enter into the kingdom of\nheaven_. * * * *\n\n65. But after thus washing him who has professed, and given his assent,\nwe bring him to those who are called brethren; where they are assembled\ntogether, to offer prayers in common both for ourselves, and for the\nperson who has received illumination, and all others everywhere, with\nall our hearts, that we might be vouchsafed, now we have learnt the\ntruth, by our works also to be found good citizens and keepers of the\ncommandments, that we may obtain everlasting Salvation.  We salute one\nanother with a kiss when we have concluded the prayers: then is brought\nto the President of the brethren, bread, and a cup of water and wine,\nwhich he receives; and offers up praise and glory to the Father of all\nthings, through the Name of His Son, and of the Holy Ghost; and he\nreturns thanks at length, for our being vouchsafed these things by Him.\n[Here follows a brief description of this special Eucharist after a\nBaptism which we omit in order to give the longer description below.]\n\n{59}\n\n67.  * * * And on the day which is called Sunday, there is an assembly\nin the same place of all who live in cities, or in country districts;\nand the records of the Apostles, or the writings of the Prophets, are\nread as long as we have time.  Then the Reader concludes: and the\nPresident verbally instructs, and exhorts us, to the imitation of these\nexcellent things: then, we all together rise and offer up our prayers;\nand, as I said before, when we have concluded our prayer, bread is\nbrought, and wine, and water; and the President, in like manner, offers\nup prayers, and thanksgivings, with all his strength; and the people\ngive their assent by saying Amen: and there is a distribution, and a\npartaking by every one, of the eucharistic elements (_ton\neucharistethenton_); and to those who are not present, they are sent by\nthe hands of the deacons * * *.\n\n_Library of the Fathers.  S. Justin's Works._\n\n\n[Antoninus Pius, to whom Justin addressed his two Defences, was Emperor\nof Rome from 138 to 161.  The first of the two is that from which the\nabove quotation is taken: its date has been placed as early as A.D.\n139, and as late as A.D. 150.  Justin's Martyrdom has been dated A.D.\n166.  His description of Services refers therefore to the 50 years\nwhich followed the death of S. John the Apostle.]\n\n\n\n[1] Cambridge Companion.\n\n[2] Speaker's Commentary on Isaiah, Appendix A.\n\n[3] _etropophorese_ and _etrophophorese_.  These two rare Greek words\ndiffer from one another by a single letter which is _p_ in one and _ph_\nin the other.  The former has the best MS. authority: the latter ('bore\nas a nurse') is probably right.  But, in either case, S. Paul must have\nhad the Deut. passage in his thoughts.\n\n[4] See Reland's _Hebrew Antiquities_.\n\n[5] See Appendix B, p. 58.\n\n[6] Thus S. Chrysostom regards Genesis as belonging to Lent, and\npreached a homily to explain why the Acts are read in public between\nEaster and Whitsunday.  He also advises that the Saturday and Sunday\nLessons should be privately read during the previous week.\n\n[7] Thus a few MSS. read \"The end is enough\" in S. Mark xiv. 41; \"the\nend\" having been placed in a Book of Lessons, after the word \"(It) is\nenough,\" because the Lesson ended there.  See Prebendary Scrivener's\nArt. in _Dict. of Christian Antiq._ s.v. Lectionary.\n\n[8] See Appendix C.\n\n[9] S. Ambrose quoted by Hook, _Ch. Dict._ s.v. Hymn.\n\n\n\n\n{60}\n\nCHAPTER VII.\n\nPRAISE.\n\nIII. Hymns in the Daily Services.\n\nWe are about to explain how Hymns are attached to Lessons for purposes\nof worship.  It will be well therefore to consider what a Hymn is, and\nhow we arrived at the present arrangement.  We will defer to the\nchapter on Anthems the consideration of those Hymns that may be\ndescribed as Prayers set to music.  Many Psalms may be described in\nthis way, and in the Commination the 51st Psalm is used as a Prayer\n(see the Rubric there).  But if our intention be Praise, most of those\nPrayer-psalms lend themselves to Praise, and are so used in this\nService before the Lessons, as we have just seen.  In like manner\nmetrical Hymns are to be found in our Hymn-books which are in their\nplain sense prayers rather than praises.\n\nIn the Day Hour Services we find metrical Hymns--at Lauds, Vespers and\nCompline after the Bible \"Chapter,\" and, at the other Services, before\nthe Psalms.  They were in Latin, and some of them have been translated\nand are known to us in our Hymn-books.\n\n{61}\n\nOf the Office Hymns well known in modern Hymn-books, _Now that the\ndaylight fills the sky is a good example_.\n\nWe have, moreover, in the Prayer Book itself, two translations of the\nHymn _Veni, Creator Spiritus_ formerly sung at Lauds throughout Whitsun\nweek.\n\nThe longer form of it, more a paraphrase than a translation, appeared\nin the Ordination Services in 1550; the shorter translation, which is\nso well known, in a Book of Devotions made by John Cosin in 1627, where\nare found also translations of other Day Hour Hymns, the book being\ndesigned from the Breviary.\n\nWhen in 1661 Cosin had become Bishop of Durham and was taking a leading\npart in the last revision of the Prayer-Book, his translation of _Veni,\nCreator Spiritus_ was placed before the older paraphrase in the\nOrdination Services.\n\nIt is interesting to compare the Day Hour Hymns with the translations\nwhich are to be found in Hymn-books.\n\nIn _Hymns Ancient and Modern_, the following examples are found:--1, 9,\n10, 11, 14, 15, 38, 45, 47, 55, 75, 85, 87, 88, 90, 95, 96, 97, 125,\n128, 144, 152, 153, 156, 157, 158, 430, 483, 509, 622.  The renderings\nare not equally close; but they give a good idea of the place in\nworship which they occupied in the Day Hours.  They will be found to\ndwell on the thoughts of praise to God called forth (_a_) by the\nsunshine and the beauties of nature, (_b_) by the work of the Holy\nSpirit.  When the Hymn followed the Capitulum, a Canticle came next.\nThe Capitulum, or Little Chapter, was one or two verses from the Bible\nspecially {62} chosen for the day; and the Hymn was directly connected\nin subject with it.\n\nThus, at Lauds on Whitsunday, the Capitulum was, _When the Day of\nPentecost was fully come, they were all with one accord in one place_\n(Acts ii. 1), and the Hymn which followed immediately was _Come, Holy\nGhost_ (H. A. and M. 157); and _Benedictus_, which came next, had an\nAntiphon, _Receive ye the Holy Ghost_, &c. (S. John xx. 22, 23).\n\nThese beautiful combinations show us that the Canticle after a Lesson\nis designed to respond to the message of the Lesson, and to make with\nit an act of Praise.  We must dismiss from our minds all idea that our\nServices were put together in a zigzag fashion, introducing something\ndifferent as soon as any Psalm or Lesson has been said.  The\nService-makers valued variety of expression and method within\nreasonable limits; but the Service itself proceeds from point to point\nin a regulated progress.  When the metrical Hymns were struck out, the\nCanticles and the Lessons were left united together.\n\n\nThe Canticles.\n\nThe word Canticle means \"little song\" or \"little chant,\" just as\nversicle means \"little verse,\" and particle \"little part.\"\n\nIt has long been used to signify the Hymns from the Old and New\nTestaments which were introduced into the Christian Services.\n\nIt will be seen that these Bible hymns are affixed {63} to the Lessons.\nThey are commonly known by the words with which they begin in Latin:\nthus\n\n_Te Deum laudamus_=Thee God we praise.\n\n_Benedicite, omnia Opera_--Bless ye, O all Works.\n\n_Benedictus_=Blessed.\n\n_Jubilate_=O be joyful.\n\n_Magnificat_ (_mea anima_)=(My soul) doth magnify.\n\n_Cantate Domino_=O sing unto the Lord.\n\n_Nunc dimittis_=Now thou lettest depart.\n\n_Deus misereatur_=God be merciful.\n\nThe 1st and 2nd chapters of S. Luke supply three of these; viz.\nMagnificat, Benedictus, and Nunc dimittis.  The Psalms supply three,\nviz. Jubilate (100th), Cantate Domino (98th), and Deus misereatur\n(67th).\n\n_Benedicite, omnia, Opera_ is part of the Hymn given in the Apocrypha\nas sung by Shadrach (Ananias), Meshach (Misael), and Abed-nego\n(Azarias), when they walked in the burning fiery furnace.\n\n_Te Deum laudamus_ is a very ancient Latin Hymn which may have been\nalready very old when it became associated with the name of S. Ambrose,\nBishop of Milan (375-397).  We show its Bible origins in Chapter VIII.\n\nThe Canticles have been sung in the Services for many centuries.\n\n_Benedictus_ and _Benedicite_ are found in the Holy Communion\nService--supposed to date about 600--of the Gallican Church; in the Day\nHours _Benedictus_ was sung at Lauds; _Magnificat_ at Vespers; _Nunc\ndimittis_ at Compline; _Te Deum_ at Mattin-Lauds; _Benedicite_ and\n_Jubilate_ at Lauds on Sundays.\n\n{64}\n\nThe rearrangement of the Day Hours in 1549 gave an opportunity to\nassociate the Canticles more closely with the Lessons.\n\nWe show in another chapter the connection which exists between the\nLessons of the Old and New Testaments, and the alternative Canticles\nprovided for each, both at Morning and Evening Prayer.\n\nMeanwhile it will be well to learn the following table.\n\n\nMAP OF THE LESSONS AND THEIR CANTICLES.\n\n          Character of the Lesson     Mattins      Evensong\n\n  O. T.   Creation and Providence     Benedicite   Cantate*\n\n          Need of Redemption          Te Deum      Magnificat\n                                      laudamus\n\n  N. T.   The Coming of Christ        Benedictus   Nunc dimittis\n\n          The Spread of the Gospel    Jubilate*    Deus\n                                                   misereatur*\n\n* Added in 1552.\n\n      *      *      *      *      *      *      *      *\n\nTHE TE DEUM PRINTED SO AS TO SHOW ITS STRUCTURE.\n\n[Transcriber's note: In the original book, each of the following 13\nitems was printed on a single line.  In this e-book, they have been\nsplit at a logical point, usually a colon (:).]\n\n1. TE Deum[1] laudamus, TE Dominum confitemur:\n   TE Aeternum Patrem[1] omnis terra veneratur.\n\n2. TIBI omnes angeli, TIBI caeli et universae potestates:\n   TIBI Cherubim et Seraphim[2] incessabili voce proclamant.\n\n3. SANCTUS SANCTUS SANCTUS DOMINUS DEUS SABAOTH[2]:\n   PLENI SUNT CAELI ET TERRA MAJESTATIS GLORIAE TUAE[2].\n\n4. TE gloriosus Apostolorum chorus, TE Prophetarum laudabilis numerus:\n   TE Martyrum candidatus laudat exercitus.\n\n5. TE per orbem terrarum sancta confitetur ecclesia:\n         Patrem immensae majestatis.\n         Venerandum tuum verum et unicum Filium.\n         Sanctum quoque Paracletum Spiritum.\n\n6. TU Rex gloriae, Christe: TU Patris sempiternus es Filius.\n\n7. TU ad liberandum suscepturus hominem non horruisti Virginis uterum:\n   TU devicto mortis aculeo aperuisti credentibus regna caelorum.\n\n8. TU ad dexteram Dei sede(n)s in gloria Patris:\n   Judex crederis esse venturus.\n\n9. TE ergo quaesumus famulis tuis subveni quos pretioso\n        sanguine redemisti:\n   Aeterna fac cum sanctis tuis in gloria munerari.\n\n10. Salvum fac populum tuum Domine et benedic haereditati tuae[3]:\n    et rege eos et extolle illos usque in aeternum[3].\n\n11. PER SINGULOS DIES BENEDICIMUS TE[4]:\n    ET LAUDAMUS NOMEN TUUM IN SAECULUM ET SAECULUM SAECULI[4].\n\n12. Dignare Domine die isto sine peccato nos custodire:\n    miserere nostri Domine, miserere nostri[5].\n\n13. Fiat misericordia tua Domine super nos quemadmodum\n        speravimus in TE[6]:\n    in TE Domine speravi, non confundar in aeternum[7].\n\n\n  [1] Isaiah ix. 6.\n  [2] Isaiah vi. 3, cf. Rev. iv. 8.\n  [3] Psalm xxviii. 9.\n  [4] Psalm cxlv. 2.\n  [5] Psalm cxxiii. 3.\n  [6] Psalm xxxiii. 22.\n  [7] Psalm xxxi. 1 and lxxi. 1.\n\n_Note_.  Some readers will at first sight be afraid of the Latin form\nof the Te Deum.  It is however so important to the clear understanding\nof this beautiful Hymn that we hope they will piece together the\nEnglish words and their Latin equivalents.\n\nThe task will not be really difficult, for most of the words are almost\nEnglish already.\n\nIt will not surprise them to find that _Tu_ is Thou, and _Te_ Thee,\nthat _Tibi_ is To Thee, and _Dominum_ Lord, and so on.  We think that\nmost of the words will be understood by any one who is familiar with\nthe English.\n\n_Aculeo_, in line 7, means _sting_, and _crederis esse venturus_ means\n_Thou-art-believed to-be about-to-come_.\n\n\n_To face_ p. 65]\n\n\n      *      *      *      *      *      *      *      *\n\n\n\n\n{65}\n\nCHAPTER VIII.\n\nPRAISE.\n\nIV. Te Deum laudamus.\n\nThis ancient Latin Hymn of the Incarnation of our Lord Jesus Christ has\nin many Service-books been attributed to S. Ambrose and S. Augustine.\nOne of the stories is that they sang it in alternate verses when the\nlatter was baptized by the former, A.D. 386.  We shall presently show\nthat it is composed on a very elaborate plan, and is very far from\nbeing an extempore Hymn.  Its earlier verses are founded on expressions\nin Isaiah (vi. 3, ix. 6).\n\nIts concluding part has not always been in the form which has become\nfamiliar to us: in its present shape it may be regarded as the survival\nof the best of the different forms.  The verses of this part as they\nnow stand are obviously taken chiefly from the Psalms (xxviii. 9, cxlv.\n2, cxxiii. 3, xxxvi. 22, xxxi. 1 or lxxi. 1).\n\nThe following lines of an early morning hymn, found in the Alexandrine\nMS. of the Bible, are very similar to the verses which we have numbered\n11 and 12:\n\n\"Day by day will I bless Thee and praise Thy name for ever, and for\never and ever.  Vouchsafe, O Lord, to keep us this day without sin.\"\n\n{66} There is a sentence in S. Cyprian also (_De Mortalitate_, p. 166,\ned. Fell) quoted in the notes in illustration of line 4, which must\nhave been borrowed from the Te Deum, or lent to it.\n\nIt is not easy to determine whether an elaborate composition of this\ndescription, designed evidently for worship, is more likely to lend or\nto borrow any particular phrase.  The Psalm verses, and verses &c. from\nIsaiah, are evidently borrowed by the Hymn.  Perhaps this suggests that\nthe composer was likely to have borrowed, rather than lent, the other\npassages.  On the other hand, a Hymn founded on Scripture, carefully\ncomposed, and well known in worship, is precisely the source most\nlikely to be quoted in other Hymns and in books.\n\nWe said that _Te Deum_ is a Hymn of the Incarnation, and that it is an\nelaborate composition.\n\nIt is necessary to examine these points at some length.  And first we\nmust get rid of the modern way of printing it out in 29 verses.  Many\nof them are half-verses quoted from the Psalms and Isaiah: and when we\nhave begun to restore these with their colons, we find that the other\nverses answer to the same treatment.  In short, most of the verses\nshould be read two together with a colon to separate them for singing\npurposes.  Having thus restored the Hymn to its original lines, we find\nthat it consists of 13 verses in 3 Stanzas, the first and third having\nfive lines each, and the middle Stanza having three lines.  The three\nlines of the Middle Stanza correspond to the three divisions of our\nSaviour's Existence--(1) before He was made Man--(2) when He {67} lived\non Earth--(3) after His Ascension (see the Latin Form).  The Saviour's\nExistence, from the Eternal Beginning on to the Eternal Future, is the\ncentral thought of the Hymn.  The dual form of each line in this Middle\nStanza proves it to be a separate Stanza.  The Incarnation is its\ntheme--The Incarnation and its Antecedents and Consequences.\n\n  Tu Rex . . . . . . . . . . Tu Filius . . . . . .\n  Tu non horruisti . . . . . Tu aperuisti  . . . .\n  Tu in gloria . . . . . . . Judex venturus  . . .\n\n\nThe prominent place, in each line, of the pronoun Tu--Thou--is here to\nbe noticed.  It is characteristic of this middle Stanza that each of\nthe three phases of the Saviour's existence is expressed by _two_\nthoughts which are included in one line.  The pronoun Tu introduces\neach of the thoughts in each line, except the last of the three.  The\ncompleteness of the summary of the Lord's Existence is a strong\nargument for treating these three lines as a Stanza: and the use of the\npronoun _Tu_ confirms the argument.\n\nFor turning to the First Stanza, we find each line has _three_\nthoughts.  The prominent word in the first line is TE--Thee--and occurs\nthree times.  Similarly in the second line TIBI--to Thee: and in the\nfourth line TE.  The last line of this Stanza varies, it is true, as\nthe last line of the middle Stanza does, but retaining a triple\nthought, viz. the Holy Trinity.  The third line has the Ter-Sanctus.\n\nThus the 1st Stanza, by its form, is separated from the 2nd Stanza, and\nthe 2nd from the 3rd in like manner.\n\nFor, in the Third Stanza although TE is still {68} prominent as the\nfirst word, it is very sparingly introduced afterwards--once in the\n11th line, and twice in the 13th.  Here again we notice a variation\nwith the object of marking the Stanza's last line, for in the last line\nTE occurs twice.  The word _Domine_ supplants Te in the 10th and 12th\nlines, and appears with Te twice in the 13th line.\n\nThe elaborate arrangement of the Hymn has been exhibited so as to\neliminate the notion of an extempore composition.  Its method however\nis worthy of some further consideration.\n\nIt will be evident that it proceeds on the idea of a centre thought in\neach Stanza, with thoughts balanced on each side.  Thus in the 1st\nStanza the centre thought (line 3 Latin Version) is the praise of\nHeaven and Earth (Isaiah vi. 3), addressed to Christ (see S. John xii.\n41) by the Seraphim.  The Choirs of Heaven are mentioned in the 2nd\nline, and those of earth in the 4th.  The 5th line recurs to some of\nthe thoughts of the 1st and the 3rd lines.  Thus the 1st and 5th, the\n2nd and 4th lines are balanced about the Song of Praise which forms the\nmiddle line.\n\nSo again, in the and Stanza, the centre thought is our Lord's Earthly\nLife with His Eternal Pre-existence on one side and His Eternal Glory\nnow and hereafter on the other.\n\nAnd further, the centre thought of the 3rd Stanza is the Praise\nexpressed in the 11th line, _Day by day we magnify Thee, and we worship\nThy name ever world without end_.  This line corresponds to the 3rd\nline, the Ter-Sanctus, which is the centre of the 1st Stanza.  The\nfirst and third Stanzas are hereby made {69} to balance one another\naround the middle Stanza, both in the number of their lines and the\nplan of their arrangement.\n\nNoting now that the plan and method of the Hymn are governed by the\ncentre line and the centre thought in all the respects to which we have\nreferred, we cannot fail to notice afresh that the Redeemer's Earthly\nLife is the centre thought of the whole Hymn--the centre line of the\ncentre Stanza around which everything is grouped.\n\nThe division of the Hymn into Stanzas is, we suppose, conclusively\nproved.  We may further infer that the Te and Tibi of Stanza i. are\naddressed to the same Person as the Tu of Stanza ii. and the Te of\nStanza iii. i.e. to Christ.  Stanzas ii. and iii. are evidently so\naddressed, and Stanza i. could not, we think, have made the pronouns so\nprominent without having the same reference.\n\nIt may however be objected that lines 1, 3, and 5 cannot be addressed\nto Christ.  A little consideration will show that they can.\n\n(_a_) _Te Deum laudamus_ may be translated _we praise thee O God_.  But\nthe more obvious translation is _we praise Thee as God_, especially as\nit comes with _we acknowledge Thee to be the Lord_.  The two Latin\nphrases are exactly parallel, so that if it is to be _We praise Thee, O\nGod_, it should also be _we acknowledge Thee O Lord_.\n\nNow the acknowledgement of the Godhead and Lordship of Christ was very\nlikely to be stated in an early Hymn, far more than the acknowledgement\nthat God is God.  The Titles--God, Lord, Father {70} everlasting--which\nare here acknowledged, appear to be suggested by Isaiah ix. 6.  For\nthere _the Lord of Hosts which is wonderful in counsel_ (Isaiah xxviii.\n29) is expressed as _Wonderful, Counsellor_, and is followed by _The\nMighty God, The Everlasting Father_.  It is a passage acknowledged to\nrefer to Christ, who is therefore recognised as Lord of Hosts (being\nwonderful in Counsel), Mighty God, Everlasting Father.\n\n(_b_) _Line_ 3.  S. John (xii. 39-41), referring to our Saviour's\nrejection, quotes Isaiah vi. and adds _These things said Isaiah when he\nsaw His glory, and spake of Him_.  This reference to Isaiah's vision,\nwhen he saw the Lord sitting upon a throne and heard the Seraphim sing\nthe Ter-Sanctus, will be a sufficient justification of the use of line\n3 in an address to Christ.\n\n(_c_) _Line_ 5.  As to the inclusion of the three Persons of the\nblessed Trinity in a doxology at the close of this Stanza, it is quite\nusual in Christian Hymns of all ages to guard the thought of the\nequality of the Persons of the Godhead by means of a doxology.  As an\ninstance we may quote _Conditor alme siderum_ (_Hymns A. and M._ 45).\n\nThe position of the doxology in this Canticle should be noticed.  We\nknow of no other instance of its being placed at the close of the\nfirst, or anywhere but at the close of the last, Stanza.  The reason\nfor this variation seems to be that the last Stanza here has to some\nextent the nature of a prayer.\n\nThe following Greek hymn, attributed to St Basil, was printed by\nArchdeacon France in _Preces Veterum {71} cum Hymnis Coaevis_ as of the\n2nd, or at latest the 3rd, century:\n\n  _phos ilaron agias doxes\n  athanatou patros\n  ouraniou agiou makaros\n  iesou Christe\n  elthontes epi tou eliou dusin\n  idontes phos esperinon\n  umnoumen\n  patera kai uion kai agion pneuma theou\n  axios ei en kairois umneiothai\n  phonais osiais\n  uie theou zoen o didous\n  dio o kosmos se doxazei_\n  AMHN.\n\n\nKeble's well-known translation (_Hail, Gladdening Light_) is to be\nfound in _Hymns Ancient and Modern_, No. 18, as well as in _Lyra\nApostolica_.  The transition in the address from Christ to the Holy\nTrinity, and back again, presented no difficulty: rather it is a very\nsuitable recognition of the Divine nature of Jesus.\n\nTe Deum is evidently a Latin composition, and the exact meaning of its\nwords and phrases must be sought in the Latin form of it.\n\nSome various readings and translations may be worthy of notice.\n\n1. Te Deum, 'Thee as God.'\n\n_Aeternum Patrem_ is substituted for the Vulgate reading, _Patrem\nfuturi saeculi_.\n\nThe English Bible accepts it as the best rendering of the Hebrew in\nIsaiah ix. 6, but R.V. gives _Father {72} of Eternity_ in the margin.\nThe thought of Christ as Father to us is to be found in Isaiah viii.\n18, quoted in Heb. ii. 13, where the writer is showing the complete\nhuman nature of Christ.\n\n4. _Prophetarum laudabilis numerus_.  Cyprian (_De Mortalitate_) has\nthe words \"There the glorious company of the apostles, there the\nfellowship (_numerus_) of exulting prophets, there the innumerable\ncrowd of martyrs.\"  It will perhaps be questionable whether\n_laudabilis_ should not be taken as equivalent to _exulting_--full of\npraise (to God) rather than _worthy of being praised_.\n\n_Candidatus_ is 'white-robed'; 'noble' would be _candidus_.\n\n_Venerandum_, trans. 'honorable,' is to be understood as 'deserving to\nbe reverenced.'\n\n5. _Immensae_.  Here translated _infinite_, in the Creed of S.\nAthanasius _incomprehensible_.  Literally _unmeasured_.\n\n7. _Ad liberandum_, 'to set (him) free.'\n\n_Suscepturus hominem_, 'when about to take man,' i.e. human nature.\n\n8. _Sedens_, 'sitting,' is the reading in two MSS., and would agree\nwith the absence of the second _Tu_ in this line.  _Sedes_ means 'Thou\nsittest.'\n\n_Crederis esse venturus_, 'art believed to be about to come.'\n\n9. _Numerari_ or _munerari_.  In the Old English character it is\nsometimes difficult to distinguish where the seven strokes of the\nletters _mun_ are to be divided into letters.  A MS. at Exeter looks\nmore like _m u n_, which is the reading of the two Irish MSS. referred\nto {73} above, and the reading of my own black letter Breviary (1524).\n\nHeb. xi. 6 has the thought that God rewards a man who loves Him.  Cf.\nalso Jer. xxxi. 16, 'thy work shall be rewarded'[1].\n\nThe word _numerari_ means 'to be counted, enrolled in a _numerus_ or\nfellowship.'  Cf. _Prophetarum numerus_, above.\n\n12. _Die isto_, translated _this day_.  It may be thought that the\nreference is to 'that day' as in 2 Tim. i. 12, 18, iv. 8, viz. the\nJudgment Day.  Several of these lines would favour that reference.\n\n13. \"Lighten\" is used in the Prayer Book in two senses, both derived\nfrom Anglo-Saxon words,--to illuminate, as in the 3rd Evening Collect,\n_Lighten our darkness_, and in the Ordination Hymn, _Lighten with\ncelestial fire_:--but here, to \"alight\" or come down, cf. Deut. xix. 5;\nGen. xxiv. 64 and xxviii. 11; 2 Kings v. 21 and x. 15, &c.\n\n_Non confundar in aeternum_.  This might more obviously be translated,\n\"I shall not be confounded for ever.\"  It is not inconsistent with the\nprayerful tone of this Stanza, that most of its lines express more hope\nthan fear.  That the closing words should be at once humble and\nconfident would suit well with the character of this Hymn of praise.\n\nOn the other hand the words themselves are borrowed from two Psalms\n(xxxi. 1 and lxxi. 1), where they must be rendered as a prayer.  It is\ntherefore {74} preferable to take them here in the same sense.  Latin\nscholars know that the use of _non_ with the imperative occurs\nelsewhere, being apparently regarded as though compounded with it.\n\n\nNote on the Doxology in Te Deum.\n\n_Te Deum_ is the only one of the Psalms and Canticles which is not\nprovided with _Gloria Patri_ at the end of it.\n\nThe obvious reason for this exception is that it is the only one which\ncontains a _Gloria Patri_ in the middle of it.\n\nWe have already said that an ascription of Praise to the Holy Trinity\nis in this case more appropriate at the end of the first Stanza than at\nthe end of the third, because the third Stanza has a prayerful\ncharacter introduced into its words of praise.\n\nThe steps by which the doxology grew in _Te Deum_ may be conjectured.\nThe sentence which was required in the fifth line to complete the\nascription of Praise to Christ would be an acknowledgement of His\nSonship.  For such an acknowledgement has not yet occurred.  Using the\nwords of the Hymn, we should expect\n\n  Te per orbem terrarum sancta confitetur ecclesia\n  Patris venerandum verum unigenitum Filium.\n\n\nHere the Father and the Son are mentioned.  The addition of the words\n\n  Sanctum quoque paracletum spiritum,\n\nand of epithets to express the majesty of the Father {75} would\ncomplete the sentence and express the equality of the Persons.\n\n  Te per orbem sancta confitetur ecclesia\n    Patris immensae majestatis\n    Venerandum verum unigenitum filium,\n    Sanctum quoque paracletum spiritum.\n\n\nBut the two genitives, _Patris, majestatis_, suggest the accusative\n_Patrem_; and already the addition of _Spiritum_ has suggested the\ninclusion, under _Te_, of the Three Persons.\n\n\n\n[1] The word 'reward' is frequently to be found in the English Bible\nwhere the Vulgate has _reddo_.\n\n\n\n\n{76}\n\nCHAPTER IX.\n\nPRAISE.\n\nV. The Canticles continued.\n\nThe position which the _Te Deum _occupies in the morning is that of\nRespond of the whole people to the message of the Old Testament.  We\nhave found that the _Te Deum_ is a Hymn of the Incarnation; hence it is\nespecially appropriate as a Respond to those Old Testament Lessons\nwhich contain, or imply, the promise of the Saviour's Birth and Work on\nEarth.  Gen. iii., Isaiah viii., Malachi iii. may be taken as examples:\nbut there are very many which relate the doings of men in such a way as\nto leave the hearers waiting and wishing for the adoption which comes\nto us through Christ.\n\nSome of them set forth the facts which show our miserable state without\nChrist.  Others contain predictions of the life which He came on Earth\nto lead.  Thus the Christian worshipper seeing the Christ wanted,\npromised, foretold, or the world waiting, groaning in pain, suffering,\nresponds to such Lessons with this Hymn of the Incarnation.\n\n{77}\n\nIn the evening the place is occupied by another Hymn of the\nIncarnation--_Magnificat_ (doth magnify)--the Song of the Blessed\nVirgin when the Birth of the Saviour was assuredly promised to her.\n\nThe Blessed Mother's words of greeting to the promise and assurance are\nvery sacred, and may be regarded as the most suitable possible for any\nhuman being very near the Lord.  The words of Isaiah, _Unto us a child\nis born, unto us a son is given_ will often come to the worshipper's\nmind, when he uses her words to express his praise after the 1st Lesson.\n\nSometimes however the connection of the Old Testament Lesson with the\nIncarnation may with advantage be omitted in favour of another line of\nthought and praise.\n\nLessons which declare the great acts of Creation, Providence, and\nGovernment by God sometimes contain but remote reference to the\nRedeeming work of Christ: and for such Lessons another Canticle is\nprovided, viz. _Benedicte omnia Opera_ (_Bless ye all works_) for the\nmorning, and _Cantate Domino_ (_O sing unto the Lord_) for the evening.\n\n\nMagnificat.\n\nJesus is known to us as the Son of Man: hence His people can use the\nwords of the Blessed Virgin.  When she looked forward to His coming,\nshe used words which we can say after reading the Old Testament\npromises of a Saviour who should come into the world.\n\n{78}\n\n1. _God my Saviour_.  This is the meaning of the name _Jesus_.  The\nnames Jesus and John were given designedly: naturally, therefore, they\nsupply leading thoughts to the two Hymns which are especially\nassociated with our Lord's Birth, and the birth of His forerunner (cf.\nBenedictus throughout, but especially _vv._ 4, 5, 6).\n\n5. The name, John, suggests God's _mercy_.\n\n7. The name, Mary, may have prompted the word _exalted_.\n\n9. In this verse we can trace Zacharias=_God hath remembered_;\nJohn=_God's mercy_; and Elizabeth=_God's oath_.\n\nThe Song of Hannah in 1 Sam. ii. exhibits many points of similarity and\ncontrast, when compared with this Hymn.\n\n\nBenedicite.\n\nThe Canticle _Benedicite omnia Opera_ is so called from Latin words\nmeaning _Bless ye, all Works_.\n\nOur Services were translated from the Latin Services used in our Church\nfor centuries before 1549: for Latin was the common language of\ncivilised Europe.\n\n_Benedicite_ shares with other Canticles and with many parts of the\nServices the custom of being known by its first words in the Latin\nbooks.\n\nWe said that _Te Deum laudamus_ not only had its name from the Latin\nService Books, but is of Latin origin whether composed by Hilary of\nArles, Hilary of Poictiers, or Ambrose and Augustine.  But\n_Benedicite_, {79} though it has now a Latin name, is of Greek origin.\nIt is a translation of part of the Greek additions to the Book of\nDaniel.  In Daniel iii. the 23rd verse records how the Three Children\nof Israel, Hananiah, Mishael, and Azariah (i. 6), having come to great\noffice in Babylon (ii. 49), and refused to fall down and worship the\ngolden image of Nebuchadnezzar (iii. 18), were cast into the midst of\nthe burning fiery furnace.  The 24th verse proceeds thus:\n\n\"Then Nebuchadnezzar the king was astonished and rose up in haste,\" and\ntold his counsellors that he saw four men walking in the fire without\nhurt.\n\nAt this point, between verses 23 and 24, there is a sort of pause in\nthe action.  It might be filled up by a mark indicating that some short\ntime elapses.  The Greek Version inserts 68 verses: consisting of a\nprayer of Azariah (Abed-nego), a few verses of narrative, and 40 verses\nof praise including the 32 verses which have been sung in the Church\nServices of many countries and many centuries.\n\nThe Hymn calls upon all God's creatures to worship Him--collectively in\nthe first verse, afterwards in groups.\n\nFirst group.  Heavenly powers.\n\nSecond group.  Earthly powers.\n\nThird group.  Earth and its component parts.\n\nFourth group.  Men.\n\nNotice first the leading verse of each group: 2. Angels--9.  Winds\n(_spiritus_)--18.  Earth--26.  Children of men.  The classification in\nthe groups is evidently influenced by the 1st chapter of Genesis.  In\n_v._ 4 the Waters above the firmament (Gen. i. 7) are {80} divided from\nthe Wells, Seas, Floods of _vv._ 21, 22.  The former appear here as\nHeavenly Powers, the latter as creatures of God in the Earth.\n\nThe Showers and Dew of _v._ 8 are regarded as coming from Heaven.  They\nappear therefore in group 1, but in its last verse, so that the\ntransition is easy to the earthly powers amongst which they might have\nbeen placed.\n\nThe second group includes the forces of Nature which more distinctly\nsurround us on earth.  There is some uncertainty in the various\nversions of this section.  The Prayer Book, following, as usual, the\nGreat Bible of 1539, has Dews and Frosts in _v._ 10, meaning probably\nDews and Hoar Frosts.  The Bible (A.V.) has Hoar Frosts coupled with\nSnows.  It has Fire and Heat and also, in some Versions, Cold and Heat,\nbut omits Winter and Summer.  Sometimes there is contrast in the\ncouples and sometimes the forces coupled together are of the same sort.\n\nIn group 3, Earth is called up first as including the rest, which\nprogress from that which does not move to that which does, ranging\nthrough the inanimate moving things, such as budding things and water,\nand the animate creation, such as move in the sea, the air and, whether\nwild or tame, upon the earth.\n\nGroup 4 begins, like group 3, with an inclusive term \"Children of Men\":\nand proceeds through Israel, as God's People, and Israel's Priests, as\nGod's special choice, to those who really serve God whether in this\nlife or after it; concluding with the specially present service of the\nholy and humble, and, in particular, Ananias, Azarias, and Misael.\n\n{81}\n\nAll these Creatures of God's hand, whether animate or inanimate, or the\nForces which are behind both, are challenged to praise their Maker.\nThey are called up in twos and threes, a great army, representing all\nthe visible and invisible hosts of Heaven and Earth.\n\nIn connection with this Hymn we should read Gen. i., Psalm civ., and\nPsalm cxlviii.\n\n\nCantate Domino.\n\nPassing now to the corresponding Canticle at Evensong, we find _Cantate\nDomino_, the 98th Psalm, which, though much briefer, and nearly free\nfrom elaborate detail, makes the same acknowledgement of the Almighty\nMaker, and calls upon His creatures to praise Him in their various\norders in very similar fashion.  Here however the climax is reversed.\nBeginning with human beings and God's mercy to them, and notably to\nIsrael, we pass on to the sea, the world, the floods, the hills and all\nthe inhabitants, returning at the end to the people and God's justice\nand judgment.\n\nIn both these Canticles, the thought is present that those, who do what\nGod designs that they should do, are thereby praising Him.  Hills, and\nvalleys, and seas, are thought of as if they were human beings: they\nrejoice, and sing, and clap their hands, when ungrudgingly and with all\nthe beauty and generosity of their best nature they carry out the Will\nof God.  When man does the like, of his own will and in his {82} own\nplace, he also sings, and makes great the praise of God.\n\n_v._ 2.  _With his own right hand, and with his holy arm_.  Several\npassages in Isaiah (li. 9, lii. 10, lix. 16, lxiii. 5) use this figure\nto represent God's invincible might.\n\nOther phrases of Isaiah (lii. 7-10) are to be traced in this Psalm.\n_The Lord the King_, \"Thy God reigneth\": _declared his salvation_,\n\"publisheth salvation\": _all the ends of the world have seen the\nsalvation of our God, \"all the ends of the earth shall see the\nsalvation of our God_.\"  _O sing unto the Lord . . . let the hills be\njoyful_, \"Break forth into joy, sing together, ye waste places.\"\n\n\nCANTICLES WHICH FOLLOW THE SECOND LESSON.\n\nWe have seen that the Gospel is frequently hidden[1] in the Old\nTestament Lessons.  The unfolding of this hidden thought comes by\nnatural sequence in the Second Lessons.  They are chosen from the\nGospels, which tell the History of our Lord's Earthly Life, or from the\nother parts of the New Testament, which carry on the History from His\nAscension.  The Acts of the Apostles is the second volume of the Gospel\nHistory, and the Epistles form a book of correspondence commenting on\nthe first, or illustrating the second, volume.  Lessons from the\nGospels are records of the Gospel Spring-time, Lessons from the {83}\nEpistles and the Acts are records of the Summer; the Revelation of S.\nJohn carries us on to the Autumn, or Harvest time.  To adopt a\ndifferent metaphor, one kind of Second Lessons are chapters from the\nWars of our Leader, another kind are chapters from the Wars of His\nlieutenants.  There is in the one kind the Gospel thought, pure and\nsimple; in the other kind there is the Missionary thought.\n\nSince the Lessons have place in the Services as parts of an Act of\nPraise, we must always consider each Lesson in combination with its\nattendant Canticle.  We saw that the First Lesson, when combined with\nthe Respond of the Congregation in _Te Deum_, is an Act of Praise to\nGod, for His Promise of Salvation by His Son.  In like manner the\nSecond Lesson, when combined with its Responding Canticle, may be an\nAct of Praise to God, for the Coming of the Saviour, or for the Spread\nof the Gospel.  We must therefore now discuss the connection between\nthe Second Lessons and their attendant Canticles.\n\n_Benedictus_ and _Nunc dimittis_ praise God for the Coming of His\nSon--_Jubilate Deo_ and _Deus misereatur_ praise Him for the Spread of\nthe Gospel.\n\n\nBenedictus.\n\n_Benedictus_ is the Hymn of Zacharias upon the first beginning of the\nactual Coming of Messiah.  \"The horn of salvation was virtually raised\nup when the Incarnation became an accomplished fact\" (Godet).  The\nbirth of S. John the Baptist was foretold to his father Zacharias, and\nthe name by which he was to be {84} called.  Zacharias showed his faith\nin the Angel's message by giving him this name--John--which means\n_God's mercy_.  _Benedictus_ is a Hymn upon that name.  There is a\nPsalm, well-known, we are to suppose, to Zacharias, upon the same\ntheme.  It is number cvi. in our Bible.  From it a very large\nproportion of the leading words of this Hymn are taken.  _Blessed be\nthe Lord God of Israel_ (_v._ 48), _visited_ (_v._ 4), _redeemed_ (_v._\n10), _salvation_ (_v._ 4), _spake_ (_v._ 2), _since the world began_\n(_v._ 48), _from our enemies--from the hands of all that hate us_\n(_vv._ 10, 41), mercy (_vv._ 1, 7), remember, remember the covenant\n(_vv._ 4, 7, 45), _being delivered_ (_v._ 43), _righteousness_ (_v._\n3), _all the days of our life_ (=at all times, _v._ 3).  Some of these\ncome twice in the Hymn, or in the Psalm, and leave comparatively few\nleading words unaccounted for.\n\nThere are, however, two verses in the Hymn which require further\nnotice.  The word _anatole_ is translated _dayspring_ in the last\ncouplet, because it is treated here as giving light to those who sit in\ndarkness.  But in Zech. iii. and vi. it is used of Joshua the son of\nZerubbabel and translated _Branch_.  The thought of Joshua the High\nPriest as prefiguring Jesus our High Priest suggested the idea of the\nBranch, but its other meaning suggested the star of the East ushering\nin the day.\n\nDistinguish between the Zacharias who speaks and the Zechariah of the\nOld Testament, the prophet whose words he uses.  Note that Joshua and\nJesus are the same word, and that the prophet's words about Joshua are\nused by John's father about Jesus.  {85} Also there are references to\nPsalm cxxxii., where _vv._ 1 and 11 mention God's remembrance and God's\noath, and _v._ 17 has the _horn_ of David and _I will make to\nflourish_, using a word akin to the word for _dayspring_ (_exanatelo_,\n_anatole_).\n\n_v._ 2. _A mighty salvation_.  In S. Luke (A.V.) horn of salvation: see\nPsalm xviii. 2.  The horn is used as the symbol of strength.\n\n_v._ 6. The oath is in Gen. xxii. 16, 17, 18, _By myself have I\nsworn--that in blessing I will bless thee, and in multiplying I will\nmultiply thy seed as the stars of the heaven--and in thy seed shall all\nthe nations of the earth be blessed_.  It is explained (Gal. iii. 16)\nthat Abraham's seed is Christ: in Him all nations are blessed.  _And if\nye be Christ's, then are ye Abraham's seed, and heirs according to the\npromise_ (Gal. iii. 29).  Thus the oath to multiply Abraham's seed is\nfulfilled in the increase of the Christian Family.\n\n_v._ 9. _Thou, child_,=John the Baptist.\n\n_The Highest_=God Almighty.\n\n_v._ 10. St John Baptist was to give people knowledge of Jesus--the\nSaviour.\n\n_v._ 11. The Dayspring is Jesus.  The word for dayspring in Greek means\n\"springing up,\" and is translated _Branch_ in Zech. iii. 8 and vi. 12,\nand Jer. xxiii. 5.\n\n_v._ 12.  Read Isaiah ix. 2 (_to give light_, &c.) and Isaiah xlix.\n9-11 (_to guide_, &c.).  Also 2 Pet. i. 19 and Rev. xxi. 23 and xxii.\n16.\n\nIt will be noticed that although the occasion was the Birth of John,\nyet his father's Hymn is directed to the Coming of Jesus.  Jesus is the\nDayspring or {86} Branch--John is to be the herald of the Saviour.  Not\ntill the 9th verse does the father address his infant son: his mind is\nturning upon the greater Birth which was to come six months later.\n\nIn verses 5, 6 and 7 there is a complex reference to the birth of\nChrist's forerunner.  By a play on the names Zacharias, Elizabeth and\nJohn he sings that _God's remembrance_ was wedded to _God's oath_, and\nthence was born _God's mercy_: for as we said above the 'text' of the\nHymn is John--God's mercy.\n\nThis Hymn may be called a Hymn of the Advent; whatever is read in the\nGospels as the Second Lesson will be sure to excite, in those who\nlisten, Praise to God for the Advent of His Son.\n\n\nNunc Dimittis.\n\nThe Evening Service is supplied with a different Hymn of the Advent for\nits Second Lesson--that of the aged Simeon, when, having waited through\nhis long life for it, he was blessed at last with the sight of the\nInfant Jesus.  Holding Him in his arms when He was brought to the\nTemple, he used these words of praise.  God was letting him depart in\npeace: notice the words _Thou lettest_: it is not the imperative,\npraying for release; but the indicative, praising God for His mercy.\nThe other chief thoughts of this short Hymn are that Jesus is God's\n_Salvation--before the face of all people--a Light to Gentiles--and the\nglory of Israel_.  Comparing these with the Hymn of Zacharias, we shall\nbe struck with the correspondence of two very different compositions.\n\n{87}\n\n_Lighten_: not as in Te Deum 'to come upon,' but as in 3rd Collect at\nEvening Service, 'to give light.'\n\n_Gentiles--Israel_: making up together the whole human race.\n\n\nJubilate Deo.\n\nIt is scarcely necessary at this time to show that the 100th Psalm is\nsuitable as a Canticle after a Missionary Lesson; for it seems to be\nassumed that the Old Hundredth, in its metrical form, is an integral\nand necessary part of a Missionary meeting.  \"In its breadth and\nsimplicity it is fit for all occasions of access of the redeemed to\nGod, and naturally it has become (both in its original form and its\nmetrical rendering) the regular hymn of unmixed thanksgiving in the\nChurch of Christ.  It is in _vv._ 1, 2 an invitation to joy, because we\nknow that we are God's people[2].\"\n\nThis Psalm was formerly used at Lauds on Sundays.\n\n1. We claim the whole earth for God,\n\n2. Because He is God,\n   because He made us,\n   and because He protects us.\n\n4. The wide extent of His mercy is made the ground of praise and\nthanksgiving at this place in the Service, because the spread of the\nGospel has been called to mind by the Second Lesson.\n\n\n{88}\n\nDeus Misereatur.\n\nPs. lxvii., styled by Dr Kay The Spiritual Harvest-Home Song of Israel,\nis to be applied by us to the Harvesting of Missionaries, when set\nbefore our minds in the Second Lesson.  It especially refers to the\ngathering-in of the Gentiles ('all nations'), and extends the threefold\nblessing of Num. vi. 24-26 to them; see _vv._ 1, 6, 7.  Cf. the\ndescription which is placed at the head of this Psalm in the Bible, _A\nprayer for the enlargement of God's kingdom--to the joy of the\npeople--and the increase of God's blessings_.\n\nIn the Sarum Use it was a special Sunday Psalm at Lauds (see p. 44);\ntogether with Psalm 63, it followed _Jubilate Deo_ and preceded\n_Benedicite_.\n\n\n\n[1] Novum Testamentum in Vetere latet,\n    Vetus Testamentum in Novo patet.\n\n[2] Bishop Barry.\n\n\n\n\n{89}\n\nCHAPTER X.\n\nPRAISE.\n\nVI. The Creeds.\n\nThe discussions which arose upon the Revelation of Himself, which God\ngave in His Son Jesus Christ, were carried on between people who lived\nfar apart round the waters of the Mediterranean Sea.\n\nThe Nature of Almighty God could not possibly be easily understood by\nman.  We might as well expect a horse to understand the nature of man.\nWhen a man tries to make a horse understand kindness, he is often\ndisappointed with the lower nature which seems unable to appreciate it:\nbut he perseveres, and expects some response to his efforts.\n\nIn like manner we may believe that God expects us to respond when He\nreveals something of His own Nature to us.\n\nAssuming that He is perfectly Wise, we must own that what He tells us\nabout Himself it is good for us to believe, and to try to understand.\nThe Revelation is itself a claim upon our Worship.  We start with a\ngrain of Faith: that is, we believe that there is a Revelation--an\nunveiling of the mystery of God's Being.\n\n{90}\n\nIt was necessary that argument should just fail to prove this; because\nit is God's Will that men should be equal before Him: the man who can\nargue very cleverly was not designed to have an advantage over the\nstupid or ignorant man in their dealings with God.  The meaning of our\nLord's words, _The poor have the Gospel preached to them_, is not to be\nconfined to poverty in money and clothes: the man who is poor in\nopportunities, learning, intellect, can _believe_ if he makes the\nneedful effort: the intellectual man who is poor in humility has also\nto make an effort, and to endeavour to believe.  They and all others\nare made equal when God makes His Claim upon them.  Moreover, the\ndifficulties of Faith are in proportion to the Aids to Faith.  There is\nno compulsion of Reason, any more than there is compulsion of\nAuthority, or of Imprisonment.  We are all free; we all have\ndifficulties; and we all have the call of God to Believe in Him.\n\nReason is one of God's best gifts.  Reason shows nothing _contrary_ to\nFaith, when the balance comes to be struck.  The Intellectual argument\nis with us all, and is slightly in favour of Belief.  But Faith is the\natmosphere in which we must move, if we are to see the Invisible God.\n\nRevelation, then, appeals to Faith, and is not opposed to Reason.  The\nSummary of Revelation which is found in the Christian Creeds is\ncompiled from the Bible.  Reason is incapable of assuring us that God\nhas a Son, and equally incapable of assuring us that He has not a Son.\nThe Revelation assures us that He has a Son: and Reason cannot, in the\n{91} nature of things, contradict that assurance.  Reasoning can tell\nus, and does tell us, that the Epistles (say) of St Paul to the\nGalatians, Romans, and Corinthians were written, as they claim, by St\nPaul; that the Gospels and other New Testament books are compositions\nof the first century; that Christianity was accepted as true by\nmultitudes of the people of that century, and so on.  But the\nacceptance of the Faith was then, and still is, left to your choice--a\nchoice whether you will listen to God's Call to be His faithful son, or\nreject it.\n\n\nThe Apostles' Creed.\n\nThe Apostles' Creed is a summary of those things which the Bible tells\nus of God's Being.  There can be no higher act of the soul of man than\nto dwell Upon the Being and Attributes of God.  It is a great step\nupwards, to purify one's _life_ from evil.  But plainly it is a further\nand higher step, to purify the _soul_: for the man who refuses to _do_\nevil is not so far on as the man who refuses to _feel_ and _think_\nevil.  It is however possible for him to reject evil only because it is\nbad for himself.  A life of selfishness may be wonderfully free from\nthe doing of evil.  The Revelation in Jesus Christ is the Revelation of\nGod as the highest Aim, and of the Unselfish Life as the path to God.\n\nA summary of what God has told us of His Being is most perfect for use\nin Worship, when it is most free from discussion.  A courtier is most\ncourtly when he is freest from doubts and suspicions of his king.  {92}\nThe presence of discussion in a creed implies that there has been a\ndoubt.\n\nThe Apostles' Creed has no discussion in its clauses, and has been\ncalled \"The loving outburst of a loyal heart.\" (Harvey Goodwin.)  It is\ntherefore the Creed of Worship and Praise.\n\nThe Nicene Creed is the Creed of Self-Examination.  Discussion is\nimplied in some of its clauses.\n\nThe Athanasian Creed is a Guide to Thought concerning the nature of\nGod.  It appeared on the scene at the close of many controversies--when\nthe Church had debated the various explanations of Revelation which had\nbeen proposed, and was prepared to declare what God's children may\nreverently say and think of their Father in Heaven.  [See Chapter on\nthe Athanasian Creed.]\n\n\"I will worship toward thy holy temple and praise thy Name because of\nthy lovingkindness and truth: for thou hast magnified thy Name and thy\nWord above all things\" (Ps. cxxxviii. 2).  When used in Church Services\na Creed must always be regarded mainly as an Act of Praise to God.\n\nThe most evident characteristic of a Creed is that it says what we know\nof God by His Revelation of Himself in the Bible.\n\nNow, that which speaks of God must of necessity be a declaration of His\nWorthiness--an Act of Worship.\n\nWe have already defined Praise as that kind of Worship wherein we think\nof God, and not of ourselves.\n\nForasmuch as a Creed contains, chiefly or entirely, {93} the\nproclamation of God's Nature and Being, it is the form in Worship which\nis most entirely Praise.\n\nThe Apostles' Creed is so placed in the Morning and Evening Prayer as\nto be the highest of several kinds of Praise.\n\nThe Psalms have a considerable mixture of thoughts of man, and of human\ndependence on God.\n\nThe Old Testament Lesson, with its Respond, draws from Man's History\nthe joyful thoughts of God's mercy.\n\nThe New Testament Lesson, with its Respond, carries our Praise a degree\nnearer to Perfect Peace and Joy in the Goodness of God through Christ.\n\nThe Apostles' Creed entirely omits the human element that we may\nrejoice in God's Existence.\n\nOther uses of Creeds.  Creeds have been used for various purposes,\nwhich may be classed as follows:\n\n    (_a_) Symbolum, or Examination.\n    (_b_) Self-Examination.\n    (_c_) Guide to Thought and Basis of Argument.\n    (_d_) Praise or Worship.\n\n(_a_) In order to understand the word _Symbolum_, from which a Creed is\noften called a Symbol, we must go back to the days when, for\npersecution's sake, and lest they should unnecessarily cause their own\ndeaths, Christians met in secret, and required pass-words that they\nmight know one another.\n\nTo be admitted freely to the Christian assemblies a man had to know the\nCreed as his pass-word (symbolum); which at Milan, and in other\nChurches, was taught to the Catechumens, some three weeks before\nEaster, and not written down.  They recited it a {94} week later, and\nthen were taught the Lord's Prayer, in the time of S. Augustine.  On\nEaster Eve they recited it again, and were baptized.  This use of the\nCreed survives in the Baptism Services.\n\n(_b_) Whereas we believe most firmly those things which we most\nfrequently remember, it is needful that we remember frequently the\nArticles of the Creed.  Hence Self-Examination requires not only the\nconsideration of our Conduct, but also the examination of our Faith.\nIn the Visitation of the Sick, and in Holy Communion, the Creeds are\nused for Self-Examination.\n\n(_c_) Since other thoughts are built up on those which we have about\nGod, it is usual amongst Christians to use the Articles of the Creed as\na Guide to what they are to think about themselves, and about the\nWorld, and about the Evil and Good which are in the World.  Their\narguments with one another rest upon the Creeds which are acknowledged\namongst them.\n\n(_d_) But apart from all inferences and arguments, the facts about\nGod's Existence call forth from the heart of man joyful praise and\nadoring worship.\n\nThe name by which God is declared to His People in Exodus is I AM.  The\nthoughts by which we too come nearest to Him are thoughts which declare\nwhat HE IS.  Thus the Apostles' Creed in Morning and Evening Prayer is\na Hymn of Praise.\n\n\nHistory of the Apostles' Creed.\n\nThe similarity of the Apostles' Creed and the Nicene Creed, as they\nstand in the Prayer Book, {95} suggests the reflection that disputes\nabout the Human and Divine Natures of Jesus caused the enlargement of\nthose parts which refer to Him: and that similar enlargements were\ncaused by disputes about the Holy Spirit, and even about the Father.\nWe cannot certainly say that the Apostles' Creed _as it now stands_ is\nolder than the Nicene Creed.  But we know that Eusebius brought to the\nNicene Council (A.D. 325) a form simpler than the Nicene Creed; and\nthat briefer forms were used in the second century by Tertullian (A.D.\n200) and Irenaeus (A.D. 170).\n\nHaving already considered the various uses of a Creed, we are prepared\nto acknowledge that something of the sort was a necessity from the\nbeginning.  Justin Martyr's writings, about the middle of the 2nd\ncentury, record the arguments about the Existence of God, and of Jesus\nChrist, which had influenced him and others for many years, inducing\nthem to live and die for the Faith.  (See Just. M. _Apol._ and _Dial.\nTrypho, passim_.)\n\nThe death of S. John the Apostle must have occurred during Justin's\nlifetime.  We are led therefore to examine the Bible for traces of a\nCreed.  The following are some of the passages which supply an answer\nto our examination.\n\nEph. iv. 1-6:\n\nOne Body--One SPIRIT--one Hope of our calling.\n\nOne Faith--One LORD--one Baptism.\n\nOne God and FATHER of all,--above all, through all, in all.\n\nCol. i. 4-22 is an exposition of Faith in God through Christ, with a\nreference to the Holy Spirit: {96} but especially concerning the Being\nof Christ, who is declared to be\n\n_v._ 15. The Son fully and perfectly.\n\n_v._ 16. By whom all things were made.\n\n_v._ 17. Before all things.\n\n_v._ 18. Begotten before all worlds.\n\n_v._ 19. In whom by the will of the Father all the fulness dwelleth.\n\n_v._ 20-22.  Who died for our Redemption and Reconciliation.\n\n1 Cor. xv. 3-8.  References by a preacher to what he has taught to any\nwhole congregation must, almost of necessity, be references to what he\nwas in the habit of teaching.  The articles _mentioned_ here are part\nof S. Paul's Creed, viz. the articles which he is about to use as the\nbasis of an argument about Resurrection.\n\nActs xix. 2, 3.  The ignorance about the Holy Spirit displayed by the\n12 men at Ephesus revealed to S. Paul that they had not been baptized\nas Christians; for (S. Matth. xxviii. 19) that would have involved\nTeaching about the Holy Trinity.\n\nActs viii. 37.  This verse, though not now believed to be part of the\noriginal text, was so believed by Irenaeus (A.D. 170).\n\nIt therefore shows us that a confession of faith at Baptism was (1)\nexpected in Irenaeus' time, (2) expected by someone much earlier, who\nbeing accustomed to it, wrote it in the margin, or between the lines of\na copy of the Acts.\n\n2 Tim. i. 13, 14.  The form of sound words was a good deposit which\nTimothy was to hold fast.\n\n{97}\n\nThere are other passages which contain references to the Holy Trinity:\nsuggesting that the earliest Christians, when thinking of the Godhead,\nwere prone to include the Three Persons, as we by reason of our Creeds\nare also disposed to do.  Thus our investigation leads us to suppose\nthat a Creed was early used as a Basis of Teaching, and as a Password\nat Baptism: that it soon settled down into a form very like the\nApostles' Creed: that in A.D. 325 the controversy about our Lord's\nDivine Nature led to the expansion of those Articles which referred to\nHim.\n\nTo these we may add that in 381 the Council of Chalcedon expanded the\nArticle _I believe in the Holy Ghost_, or formally adopted an expansion\nwhich had become usual: and so gave to the Nicene Creed the form which\nit now has.\n\nIt is difficult to say exactly where the Apostles' Creed is most likely\nto have come as a link in the historic chain.\n\nA comparison may be usefully made between:\n\n\nTHE APOSTLES' CREED AND THE CREED OF IRENAEUS (A.D. 170).\n\n  I believe in God the Father        I believe in one God\n    Almighty,                        the Father Almighty,\n  Maker of heaven and earth:         Who made heaven and earth:\n  And in Jesus Christ his only       And in one Jesus Christ the\n    Son our Lord,                      Son of God,\n  Who was conceived by the           Who was made flesh.\n    Holy Ghost,\n      Born of the Virgin Mary,\n  Suffered under Pontius Pilate,     And (I believe) in His Suffering,\n\n{98}\n\n    Was crucified, dead, and\n      buried:\n    He descended into hell;\n\n  The Third day he rose again        And in His Rising from the\n    from the dead;                     dead,\n\n  He ascended into heaven, and       And in His Ascension in the\n                                       flesh,\n  Sitteth on the right hand of\n    God the Father Almighty;\n  From thence he shall come to       And in His Coming from\n    judge the quick and the            heaven that he may execute\n    dead.                              just judgment on all.\n\n  I believe in the Holy Ghost;       And in the Holy Ghost.\n    The Holy Catholic Church;\n    The Communion of Saints;\n    The Forgiveness of Sins;\n\n  The Resurrection of the Body,      And that Christ shall come\n                                       from heaven to raise up all\n                                       flesh . . . and to adjudge the\n                                       impious and unjust . . . to\n                                       Eternal fire and to give to\n                                       the just and holy immortality\n  And the life everlasting.            and eternal life.\n\n\nThe Articles of the Creed rest upon the proper understanding of what\nGod has revealed to us of Himself.  The Bible is the record of His\nRevelation.  The references in Chapter xi. are amongst the vast number\nof such passages which might be adduced.\n\nThe days mentioned in the rubric as days on which the _Confession of\nour Christian Faith, commonly {99} called The Creed of Saint\nAthanasius_, is to be _sung or said at Morning Prayer, instead of the\nApostles' Creed_, are 13.  Four of these days are in the Easter and\nAscension groups of days; when the doctrine of our Lord's Divine and\nHuman Natures is most taught.  The other nine days are chosen so as to\nfall, one in each of the nine months, between June and February.  So\nthe Praise Service ends, with the Highest Thoughts of God and His Being.\n\n\nThe Lord be with you.\n\n_Answer_.  And with thy spirit.]  This may be taken as the mutual\nsalutation of Minister and People at the close of the Praise Service.\nIt is therefore to be said before they kneel.  In the Confirmation\nService, the Laying-on of Hands is concluded with the same words.\nCompare the close of our Lord's words to the Apostles, S. Matth.\nxxviii. 20: S. John xiv. 27: and the close of S. Paul's Epistles\nwithout exception; also, close of the Epistle to the Hebrews, 1 Peter,\n3 John, and Rev.  In the Old English Services (Sarum Use), it closed\nthe Preces.  In 1549 it was entirely omitted there, but replaced as it\nnow stands, when, in 1552, the Creed was taken out of the Prayers, and\nplaced immediately after the Canticles.\n\nLet us pray.]  This is the signal for kneeling, and commencing the\nprayers.\n\n\n\n\n{100}\n\nCHAPTER XI.\n\nREASON, HISTORY, AND REVELATION.\n\nIt may be said with truth that the Bible is a book which reads History,\nand the perplexities of Man, in the light of one great postulate, viz.\nthat there is a God.  The natural sequences, which are now partially\nexplained by scientific discoveries, are in the Bible attributed to\nGod's guidance: and of course there is no contradiction between the\ntwo.  Science explains something of the ways of God's working: from it\nwe learn something of His principles, and also of His methods: when we\nare surest of scientific laws, we are then confronted with the\nassumption that there is, or that there is not, a God.  The Bible is\nthe Book of Faith--Faith that there is a God.  But, since it interprets\nHistory, it plainly recognises History, as one of God's Lesson Books.\nAlso, since it appeals to Reason, and is consistent with Reason, it\nrecognises Reason, as another of the Lesson Books.  In the present\nchapter we indicate some of the Lessons to be learnt in these three\nBooks of God.\n\nMuch has been written, especially in recent times, showing the\nmarvellous working of what we call, at one time, the Laws of Nature,\nand at another time, Laws of God.  There is infinite interest, to a\nthoughtful {101} mind, in the reading of Bell _On the Hand_, Argyll's\n_Reign of Law_, Maury's _Physical Geography of the Sea_, even when\nfurther discovery has improved upon their explanations.  It must always\nbe remembered that God has given us Reason and Knowledge, as well as\nFaith.  Reason leads us to the threshold of Heaven, and Faith admits us\nto the Presence.  History assures us that Jesus Christ lived in Judaea,\nfounded Christianity as a Kingdom not of this world, and transformed\nthe Kingdoms of this world: Faith admits us to Personal Communion with\nHim through the Holy Spirit.\n\n\nI. (a) What Reason has to say about God.\n\nThe Athanasian Creed distinguishes between the teaching of the\nCatholick Religion and the teaching of the Christian Verity.  A\nmoment's thought shows that many who do not hold the Christian Verity,\ni.e. the Truth as revealed in Christ, do nevertheless hold the Truth as\nto the Unity of God.  For amongst those who believe in The One God are\nJews, Turks and many Hereticks, besides those Agnostics whose\nhesitation, about accepting the Revelation in Christ, is united to a\nreadiness to believe in God.  The Belief in One God therefore is more\nUniversal than the Belief in the Holy Trinity.  The word Catholick is\nused _within_ the Church of those who hold the doctrine of the Church.\nBut it may be also used in a more general sense of those who hold the\nsupreme Truth of Godhead.\n\nIn order to illustrate the evidence which has been used concerning this\nprime article of the Christian Faith, we might refer to many\ninteresting books.  The {102} following argument is attributed to\nSocrates by Xenophon (Mem. 1. iv.).\n\n\"We admire great poets--great dramatists--great sculptors and painters:\nwhich is more worthy of admiration--he who makes images without mind\nand motion, or he who makes things which live and move and act?\n\n\"The latter, if he makes them of purpose.  Then purpose is shown by the\nobvious usefulness of things: men from the beginning have had the\nbenefit of senses suited to their environment--eyes to see what is\nvisible, ears to hear what is audible.  Smells are of use because we\nhave noses; things that we eat are sweet or bitter or agreeable in the\nmouth, because we have palates.  Then again the eye is a delicate\norgan, but is fitted with an eyelid to keep guard over it, eye-lashes\nto strain off small particles, eyebrows to carry the sweat away from\nit.  Further, the ear receives sounds but is never overfull of them:\nfront teeth are adapted to cutting, back teeth to grinding: the mouth\nis near the eyes and nose, which watch over what goes in: these and\nother arrangements indicate a Maker, who adapts the organs to their\nuses, and has a wise and loving design.  Parents love their children\nnaturally, and naturally people want to live, and dislike death.  Hence\nthe Maker shows that He has a design, and that His design is that His\nCreatures shall live.\n\n\"Moreover, we have a certain amount of matter, a certain amount of\nmoisture, while there is a vast amount of those things elsewhere:\nsimilarly we have a certain amount of intelligence.  Why then should we\nsuppose that intelligence is the only thing which {103} is an\nexception--the only thing of which we have the whole? why suppose that\nall these adaptations have been made, so wonderfully, without a\ncontrolling mind?\n\n\"You say you would believe it if you could see the controlling Creator?\nBut you believe in the existence of your own mind without seeing it: on\nthat principle, you ought to say that all you do yourself is done by\nchance.\n\n\"The next question is whether God is too great to require our service?\nThe answer is that God has shown a special kindness to men, as compared\nwith other animals.  Their upright walk, their possession of hands,\ntheir articulate voices, their superior minds, their powers of\nself-protection--and the adaptation of these powers and qualities to\none another, constituting an altogether higher existence--all these\nshow a special kindness in a wise Creator who has all the qualities and\npowers in a far higher degree.  By serving one another we learn to know\nour friends; by asking advice we find who are wise: so if we make trial\nof God, we shall find that He is All-seeing, All-present, and Watchful\nover all.\"  This argument does not enter upon the question whether\nthere is one God or more; but it deals with the previous question of\nGodhead; and with all that is implied in 'Maker of Heaven and Earth'.\n\nIt must also be observed that (assuming the notion of many Gods to be\nexcluded, and that our Belief is to be either in One God, or in no\nGod), the argument of Socrates has gone far towards the Bible\nconception of God's Being.  Cf. Article 1.\n\n{104}\n\n(_b_) What the Bible Revelation says about God.\n\nReasoning of the kind which Socrates used comes near to proof.  But it\ncan never actually prove the existence of God.  The mind of man is so\nconstituted that it dislikes the notion of Laws without a Lawgiver.\nEvolution is a law which is found to hold in many cases, and is often\nassumed, with much probability, to hold in other cases.  And it is a\nLaw which exhibits the most beautiful adjustments in its working.  We\nnaturally are impelled to ask further back for the maker of this Law.\nThe Revelation which is written in the Bible, and which has been held\ntrue from distant ages by good men, is a Revelation which appeals to a\nhigher quality in man than even his intellect.  It appeals to his\n_faith_.  The Bible evidence of God's existence is consistent with\nreason, and grounded on _faith_.\n\nWe should be able to find many texts which state God's existence, His\nUnity, His Omnipotence, His Omniscience.  We prefer however to refer\nthe student to whole Books and long passages: such, for instance, as\nthe training of Israel to worship God--the awe and reverence which\nappear in all the language about God--the consistent Holiness of His\ncharacter as presented in all the Books.  From the first words of the\nBible, _In the beginning God created_, to its last chapter (Rev. xxi.\n5), _Behold I make all things new_, it is a Revelation of the Creator.\n\nThe following may be remembered:\n\nDeut. iv. (35) 39 Know therefore this day, and consider it in thy\nheart, that the LORD he is God in {105} heaven above, and upon the\nearth beneath: there is none else.  1 Kings viii. (Solomon's Prayer).\nIsaiah xl. 12-31, xlv. Job xxxviii-xli.\n\nThe argument of Socrates pointed to a Creator who loves men.  The Bible\ndeclares God to be a Loving Father.  Deut. xxxii. 6.  Is not he thy\nfather that bought thee?  Deut. i. 31.  The LORD thy God bare thee, as\na man doth bear his son, in all the way that ye went.  Acts xvii.\n22-31.  S. Paul at Athens.  _vv._ 24-28.  The God that made the world .\n. . made of one every nation . . . that they should seek God . . .: for\nin him we live, and move, and have our being; . . . as certain even of\nyour own poets have said, For we are also his offspring.\n\nFurther He is revealed as the Father of Jesus.  S. John xx. 17.  I\nascend unto my Father, and your Father; and to my God, and your God.\nS. John xiv. 12, 13 . . . I go unto the Father.  And whatsoever ye\nshall ask in my name, that will I do, that the Father may be glorified\nin the Son.  S. Matth. xi. 27.  All things have been delivered unto me\nof my Father, and no man knoweth the Son, but the Father; neither\nknoweth any man the Father, save the Son, and he to whomsoever the Son\nwill reveal him.\n\nThe Love of the Father towards men is shown by His tenderness towards\nthem.  Rom. viii. 39, (nothing) shall be able to separate us from the\nlove of God, which is in Christ Jesus our Lord.  v. 8, God commendeth\nhis own love toward us, in that, while we were yet sinners, Christ died\nfor us.  Psalm ciii. describes this tenderness, showing (_v._ 6) that\nGod's judgments against oppression are a kindness to the weak.  So in\n{106} many other places.  Note also that vice and crime are an injury\nto the wicked, and a burden to others.  Hence God's hatred of sin is a\nsign of His Love.\n\nThus the first paragraph of this Creed is an Act of Worship, from\nchildren towards their Father, as well as from the creatures of God's\nhand towards their God.\n\n\nII. (_a_) What the outside world said of Christ.\n\nThe foundation of Christianity was not laid with outward marks, but in\nthe hearts of those who, by one, and by two, united themselves together\nto serve the Lord Christ.  As He had said, _The Kingdom of God came not\nwith observation_.  Not with notice from the rulers and the mighty of\nthis world, but in the quietness of homes, and the darkness of prisons,\nthe Church became so wide as to take a foremost place, without much\nrecord in the chronicles of kingdoms.  We must therefore look to\nChristian books for the history of early Christianity.  At the close of\nthe first century after the Saviour's Birth there were living three\ngreat writers who were united in close friendship, viz. the younger\nPliny, and the historians Tacitus and Suetonius.  Suetonius wrote lives\nof the first twelve Caesars, and, in his history of Nero (A.D. 54-68),\nmentions the punishment of Christians, \"a set of men of a new and\nmischievous superstition.\"  Tacitus, describing the same reign[1], and\nthe burning of Rome (A.D. 64), {107} shows that Nero tried to throw the\nblame from himself, by accusing and punishing the Christians.  He adds\na few words about them.  \"The founder of that name was Christ, who was\nput to death, in the reign of Tiberius, under Pontius Pilate: which\ntemporarily crushed the pernicious superstition, but it broke out\nagain, not only in Judaea, where the evil originated, but in Rome\nalso.\"  Tacitus has the idea that Christians were guilty of many\ncrimes: but their tortures and Nero's cruelty caused them to be pitied.\nPliny, on the other hand, made careful enquiries; and gives a very\ndifferent account of their personal character[2].\n\nThus we see that almost silently--'without observation'--the Christian\nLife grew into its great place in outside history.\n\n\n(_b_) What the Bible says of Jesus.\n\nS. Matth. i. 21.  Thou shalt call his name Jesus.  xvi. 16 Thou art the\nChrist, the Son of the living God.  S. John i.  14 the only begotten of\nthe Father, full of grace and truth, 1 Cor. xvi. 23 our Lord Jesus\nChrist.  S. Matth. i. 18 his mother Mary was found with child of the\nHoly Ghost.  S. Luke i. 35 that holy thing which shall be born of thee\nshall be called the Son of God.  S. Matth. xxvi. 39 O my Father, if it\nbe possible, let this cup pass from me.  S. Mark xv. 15 Pilate, willing\nto content the people, released Barabbas unto them, and delivered\nJesus, when he had scourged him, to be crucified.  25 and they\ncrucified him.  37 And Jesus cried with a loud voice, and gave up {108}\nthe ghost.  44 And Pilate marvelled if he were already dead.  45 And\nwhen he knew it of the centurion, he gave the body to Joseph.  46 And\nhe . . . took him down . . . and laid him in a sepulchre which was hewn\nout of a rock, and rolled a stone unto the door of the sepulchre.  xvi.\n1-6 And when the sabbath was past . . . very early in the morning the\nfirst day of the week, they came unto the sepulchre at the rising of\nsun . . . the stone was rolled away . . . entering into the sepulchre,\nthey saw a young man sitting on the right side . . .  And he saith unto\nthem . . . Ye seek Jesus of Nazareth, which was crucified: he is risen;\nhe is not here.  S. John xx. 20 he shewed unto them his hands and his\nside.  Then were the disciples glad, when they saw the Lord.  Acts i.\n10, 11 And while they looked stedfastly toward heaven as he went up,\nbehold, two men stood by them in white apparel; which also said, Ye men\nof Galilee, why stand ye gazing up into heaven? this same Jesus, which\nis taken up from you into heaven, shall so come in like manner as ye\nhave seen him go into heaven.  1 Pet. iii. 22 (Jesus Christ) is gone\ninto heaven, and is on the right hand of God; angels and authorities\nand powers being made subject unto him.  S. Mark viii. 38 when the Son\nof Man cometh in the glory of his Father with the holy angels, S.\nMatth. xxv. 32 before him shall be gathered all nations: and he shall\nseparate them one from another.  Rom. ii. 16 God shall judge the\nsecrets of men by Jesus Christ.  Acts x. 42 it is he which was ordained\nof God to be the judge of quick and dead.  Rom. xiv. 10 we shall all\nstand before the judgment seat of Christ.\n\n{109}\n\n_Note_ i.  Quick=living.  Cf. S. John vi. 63, it is the spirit that\nquickeneth, A.-S. cwic.\n\nJesus=God the Saviour; or God is my Saviour: the same word as Joshua.\nS. Matth. i. 21.\n\nChrist=Anointed.  Ps. ii. 2; cf. Acts iv. 26.\n\n_Note_ ii.  Death is the separation of soul and body: the body returns\nto earth as it was (Eccl. xii. 7), and the spirit, or soul, returns to\nGod who gave it.  Resurrection is when the soul and body are reunited.\nWhile we are alive there is a continual change of particles which form\nthe body; yet it is the same body.  Similarly after death the particles\ndecay, but the body of the Resurrection will be in that sense the same\nbody (1 Cor. xv. 38).  When we say that Christ was buried, we mean that\nHis Body was buried, and in this Creed we add that He descended into\nhell: and we mean that His Soul went to the place of departed spirits,\nwhich are waiting for the Judgment.  The word, Hell, has no meaning\nhere of punishment.  In Anglo-Saxon, helan=to cover, and hell=a covered\nplace.  In some parts of England we still _hele_ (=cover) _over_ roots\nto keep off the frost.  Thus hell is used to translate Gehenna in S.\nMatt. v. 22, and also Hades in Acts ii. 27, 31, which last is the\nmeaning here.  This Creed should be compared in parallel lines with the\nNicene Creed, in order to see what phrases are here which are omitted\nthere.  We shall notice the following: conceived, born, dead.  He\ndescended into hell, from the dead.  It is clear that the Nicene Creed\nwas framed to express more clearly the _Godhead_ of Jesus, which had\nbeen denied {110} by Arius.  The Apostles' Creed, on the other hand,\nexpresses more clearly the true human nature of our Lord: His Birth and\nDeath are more definitely stated--either because His Resurrection from\nthe dead had been doubted, or because the verity of His human nature\nwas not well understood.  The words, _He descended into hell_, complete\nthe statement that he died as truly and completely as other men die.\n\nThe passage, 1 Peter iii. 19, 20 has often been quoted as indicating\nthat, in His death, He had a work to do amongst those who had died\nbefore He came on earth--viz. to carry to the blessed dead the glad\ntidings of His Conquest of Sin, whereby they, as well as others after\nthem, are saved.\n\n\n_Note_ iii.  Among early heretics were some who thought that Jesus,\nbeing truly God, could not have died except by a substitute--that he\n_seemed_ to die.  They were thence called Docetae (from _dokein_ _to\nappear_).  In like manner, many people have since attributed His\nPerfect Holiness to His Godhead only, and not to His human victory over\nreal temptations.  This Creed sets forth the Bible doctrine of His\nManhood more particularly.  But it also declares His Godhead--partly\nbecause the words, _I believe in God_, belong to all three paragraphs\nof it; and partly by the words, _his only Son_.  See S. John i. 1-4,\n14, 18; 1 S. John i. 3; S. Matth. xvi. 16.  The Nicene Creed was\nprepared at a time when His Perfect Manhood was universally believed,\nbut some thought that He was not God.  It is therefore much fuller in\nthe statement of His Godhead.\n\n{111}\n\nIII. What the Bible says of the Holy Ghost.\n\nThe third paragraph of this Creed is a summary of the teaching of the\nBible concerning Him whom we often call the third Person of the\nGodhead--whom Jesus described as the Comforter (S. John xiv.-xvi.).  He\nthere promised to His disciples the presence with them of One, who\nshould be closer to them than He had Himself been, xvi. 7: xiv. 16, 17:\nwho should unite them more closely to Himself, xiv. 18, 23: who should\nteach them, and help them to remember His words, xiv. 26: who should\ntestify of Him, xv. 26: and guide them into all truth, xvi. 13: when\nthey should be accused and persecuted, the Holy Ghost would guide their\nspeech, S. Matth. x. 19, 20: S. Mark xiii. 11: S. Luke xii. 11, 12:\nxxi. 14, 15.\n\nConsistently with these promises we find all good impulses, thoughts,\nand actions, in man, ascribed to the Holy Ghost--Comfort, Acts ix. 31:\nJoy, Rom. xiv. 17: Baptism, S. Matth. iii. 11: 1 Cor. xii. 13:\nFellowship, Phil. ii. 1: Power, Acts i. 8: Sanctification, Rom. xv. 16:\nTeaching, 1 Cor. ii. 13: xii. 3: Resolution, S. Luke iv. 1: Acts xv.\n28: Vocation, xiii. 2, 4: xx. 28: He is ranked with the Father and the\nSon, S. Matth. xxviii. 19: Eph. iv. 4-6: 2 Cor. xiii. 14.\n\nHis Presence is imparted through the Laying on of Hands, Acts viii. 15,\n17: xix. 6: ix. 17: and before it, x. 44, in the exceptional case of\nCornelius.  Thus, individually we are temples of the Holy Ghost, 1 Cor.\nvi. 19.\n\n{112}\n\nBut further, the Holy Ghost unites us in one Body--the Church, Eph. iv.\n2-4: wherein the work of each is allotted by Him who in 1 Cor. xii. 28\nis called God, and in _vv._ 4-11 is called the Spirit, and in _v._ 3,\nthe Holy Ghost.  By virtue of this, the Church is Holy, 1 Cor. iii. 16,\n17, even though individual members are unworthy.  And this Church was\nto be One for all the world, Acts i. 8, S. Matth. xxviii. 19, 20: 1\nCor. i. 2: Eph. i. 22, 23: iii. 9, 10: S. John xvii. 20, 21.  Thus it\nis the Holy Catholick Church.  Catholick=Universal, for-the-whole.\nAlso the Holy Catholick Church is the Society of Saints, the Communion\nor Fellowship of Saints.  S. Paul writing to the Corinthians (1 Cor. i.\n2) addresses them as the Church, called to be Saints, and (after\nreferring to the distribution of various duties amongst the members by\nthe Holy Spirit) he says (xii. 25-27) that there should be no schism in\nthe body, but all the members should care for one another, suffer with\none another, and rejoice with one another: indeed his argument is that\nthe Church is a body, and that this sharing of joy and sorrow is an\nexisting fact.  So in 2 Cor. i. his whole argument turns upon this\nthought of a society, wherein the comfort of one is the comforting of\nthe rest, and the prayers of the rest a help to the one, the gift\nbestowed upon one, a cause of the others' thankfulness; and all\nstablished together by God.  In Heb. xii. 22 mount Zion is taken as the\nsymbol of Christ's Church; and the readers are addressed as members\nthereof, together with the spirits of just men made perfect, who are\nenrolled in heaven as the general assembly and church of the firstborn.\nThus the {113} Church, or Society of Saints includes the imperfect, and\nthose who are made perfect; those who are alive there, and those who\nare alive here.  The condition of membership is briefly described in\nActs ii. 38, 42 Repentant, Baptized, having the Gift of the Holy Ghost,\nApostolic Doctrine and Fellowship, Communicant, Stedfast in Prayers.\n\nSince then, Repentance and Baptism, Acts ii. 38: iii. 19 \"for the\nRemission of sins,\" \"that our sins may be blotted out,\" are thus\nassociated with the gift of the Holy Ghost--see also S. John xx. 22,\n23--this second great privilege of Christians is stated in the Creed;\nwe believe in the Forgiveness of Sins.  It is preached unto us through\nChrist, Acts xiii. 38: it is granted to us for His Name's sake, 1 S.\nJohn ii. 12: the Son of Man hath power on earth to forgive sins, S.\nMark ii. 10: it is especially associated with the Presence of Christ in\nthe assembly of the Church, S. Matth. xviii. 17-20: 1 Cor. v. 4: S.\nJohn xx. 22, 23.  The union of the Faithful with Him in whom they have\nFaith brings, through Jesus, Rom. iii. 25, remission of their sins,\nthrough the forbearance of God.\n\nThe third great privilege, which comes to members of Christ through the\nHoly Ghost, is the Resurrection of the Body, a most prominent doctrine\nof the Gospel: as in the case of other articles of the Creeds, so here,\nwe only give representative verses.  Acts xvii. 18 S. Paul is stated to\nhave been misunderstood, because he preached at Athens Jesus and the\nResurrection, and in _vv._ 31, 32 it is shown that he preached the\nResurrection of men to be judged.  So those who {114} knew Jesus best\n(S. John xi. 1-3) believed, as of course, in the Resurrection of all\nmen _vv._ 23, 24: in S. John v. 25-29 the Lord states the doctrine: 1\nCor. xv. shows how S. Paul taught it, and, _vv._ 37, 38, declares that\nthe body of the Resurrection will be a nobler and higher body, as the\nplant is nobler and higher than the seed--see Phil. iii. 21: 1 Cor. xv.\n43, 48, 49.  Further, it is likened to the gift of Life in Baptism,\nRom. vi. 3-5, which is the work of the Holy Spirit, 1 Cor. xii. 13:\nhence it is expressly stated to be His work, Rom. viii. 10, 11.  The\nfourth great privilege is Life everlasting.  S. John i. 12 to those who\nreceived Jesus, He gave power to become the sons of God, even to them\nthat believe on His Name: S. John xvii. 2, 3 and this is life eternal:\nS. John v. 24 which begins here on earth: but, S. Mark x. 30, is, in a\nhigher sense, the promise of the world to come, where, Rev. xxi. 4, 1\nCor. xv. 26, 54, there shall be no more death.\n\nIn connection with this Creed we should read the Nicene Creed, the\nfirst Four Commandments, Articles I. to V., XI. and XV., _Gloria in\nexcelsis_ in the Communion Service, and the Proper Prefaces in the Holy\nCommunion for Christmas, Easter, Ascensiontide and Whitsuntide.  Also,\nnote that _Gloria Patri_, and _The grace of our Lord_, are founded upon\nthe Faith which is expressed in the Creed: and that the Collects not\nunfrequently have endings similarly founded.\n\n\n\n[1] Annals xv. 44.\n\n[2] See Appendix D.\n\n\n\n\n{115}\n\nCHAPTER XII.\n\nEXCURSUS ON THE CONFESSION OF OUR\n  CHRISTIAN FAITH, COMMONLY CALLED\n  THE CREED OF SAINT ATHANASIUS.\n\nA learned Professor once attacked the use of Creeds in Worship with the\nbitter words, that \"they combine the maximum of offence with the\nminimum of worship.\"  This utterance might be discussed by comparing\nthe use of a Creed in the worship of God, with the statement of the\nmerits and action of a great man.\n\nI have often heard people praise the Professor whose words we have just\nquoted.  Suppose that a number of people were assembled together, and\none in the name of the rest were to speak to the Professor of his great\ntalents, his immense usefulness, his upright life, his loveable\ncharacter, his services to education, we should not be offended, even\nif we were not fully aware of all that he had done for humanity.  We\nshould not say that there was any minimum of praise, nor any maximum of\noffence.  It would not be an act chargeable with these faults, unless\nwe did it in the midst of those who disputed his eminence.\n\n{116}\n\nThe House of God is a place where we ought to assume that the\nrevelation of God is the foundation of worship.  Hence a Creed which\nrecites the substance of that revelation should fairly be assumed to\nexpress the convictions of all present.\n\nThe two Creeds, known to us as _The Apostles' Creed_ and _The Nicene\nCreed_, are evidently free from the charge of offence or lack of\nworship.  They take so little account of matters of opinion,--they deal\nso entirely with the facts of Revelation, that it is hard to conceive\nany other kind of words so free from the kind of charge which the\nProfessor brought against Creeds in Worship.\n\nBut it will be necessary to examine more at length the position of the\nCreed which is called Athanasian, and to enquire what defence may\nfairly be made, if it is the form against which the Professor really\nbrought this charge.  For it must be acknowledged that many thoughtful\nmen do stumble at this Creed.  To them it is an offence, because it is\noften assumed that it is the expression of opinion about those who do\nnot accept the doctrines which it contains.\n\n1. Now in reciting the Athanasian Creed, a congregation is not\nattempting to deliver its opinion: we are reciting the assertions which\nare implied in the Bible, concerning the Being of God, and the\nIncarnation of Jesus Christ.\n\nLet us emphasize this point.  The Athanasian Creed has a different form\nfrom the Apostles' and Nicene Creeds.  You could not fairly describe it\nas \"a loving outburst of a loyal heart,\" as Bp Harvey Goodwin described\nthe Apostles' Creed.  _Gloria {117} Patri_ is indeed added at the\nclose, thereby marking it as a Psalm or Hymn in its use in Church[1].\n\nWe think that in its form, fairly considered, it is the reflective\nutterance of a Christian, who is meditating on the Being and Personal\nNature of the Godhead.  As I read or say it, I am, as it were,\nbalancing the statements which limit my conception of the truth.  On\nthis side I may go so far, and no further; on that side I am limited to\nthat expression.  Between these two--including these truths--the fact\nof Godhead is to be considered, and my worship is to be directed.\nHence we can see that, like the other Creeds, it deals with the\n_revealed facts of God's existence_.\n\n2. Notice that in the Creed it is the existence of GOD which is\ndefined.  Faith does, in other forms, enter upon a consideration of\ndoctrines which introduce _Man_ to our view.\n\n  Predestination and Election,\n  Justification by Faith alone,\n  Sanctification,\n  Assurance and Perseverance,\n  Original Sin,\n  Sacramental Grace,\n  Sin after Baptism,\n\n{118} and other facts and truths, on which Revelation has thrown the\nonly true light, are dealt with, for instance, in the Articles and\nHomilies.  And the Bible is the Court of Appeal in all such\nperplexities.  But it is no disparagement to the importance of those\ntruths, if we acknowledge that they do not appear in our Creeds.\n\nThe Creeds are the respectful reply of the Christian to God's\ndisclosure of Himself to His children.  One (the Apostles' Creed) is\nthe reply of the Christian as such.  Another (the Nicene) is the reply\nof the Christian after careful self-examination.  And this Third is the\nreply of the Christian Student, as he meditates upon the furthest\nextent of our knowledge of God.\n\n3. But it will be said, \"The Nicene Creed partly, and the Athanasian\nCreed altogether, are not, in their origin, utterances of peaceful\nmeditation, but, rather, of polemical controversy.  Heated contentions\nand bitter strife are called to our minds by their terms, and not the\natmosphere of the heaven of heavens.\"\n\nIt may help us to a right use of the Creeds in worship, if we think of\nthese controversies as the meditations of a very large family.  When a\ndeliberation can be held in a room, we can quietly put forward a\nsuggestion, quietly find out what fault there is in it, and as quietly\nsubstitute a better statement than the first, guarded from the error\ninto which we were likely to fall.  But when the family which\ndeliberates is distributed around such a space as the Mediterranean\nSea, the voices are apt to become loud and harsh: instead of tentative\nsuggestions, diffidently put forward, we are likely to hear dogmatic\nassertions, made with {119} all the energy of the human lungs.  The\nvoices which arose from the members of that Parliament of the Faith\npresent a greater variety of languages than the tongues at Pentecost.\nIn the Church's Meditation on the Being of God, and on the Person of\nJesus, we hear the Spaniard, the Gaul, the Welshman, Italian, Greek,\nSyrian, Armenian, Alexandrian; there are voices from Arles, and from\nCarthage, as well as from Samosata on the Euphrates, and Jerusalem on\nits holy hill, and Caesarea on the sea-shore.  We have to regard the\nMediterranean Sea as the Council Table, with chairs at the back for\nsuch as could not find places on its shores.  Three continents faced\none another at an oval table, 13,000 miles in circumference.  Even in\nthoughtful meditation, a voice must be raised to be heard in such a\nconference.  This will to some extent explain how it happened that men,\nwhom we account orthodox, are occasionally found uttering what we will\ncall _suggestions_, unorthodox in character.\n\nI.  _About God's Being_.\n\n1. _The Jew_.  There is but One God.\n\n2. _The Ebionite_.  Then Christ is but a Man divinely endowed--the only\nman so divinely endowed.\n\n3. _St John_.  No!  He is the Word.  By Him all things were made; the\nWord was God and was made flesh.\n\n4. _The Sabellian_.  Then perhaps,--God being One and being made\nflesh,--the Word, and the Holy Ghost, are but manifestations of God.\n\n{120}\n\n5. _The Catholick Church_.  No!  They are Persons.  A Father and a Son\nare different persons.\n\n6. _The Arian_.  Then, if the Father is a real father, and the Son a\nreal son, perhaps the Father was before the Son, and the Son was made.\n\n7. The Catholick Church.  This will not do; because the Sonship would\nnot be real sonship unless the Godhead were equal.  The Godhead of the\nSon must be the same Godhead as that of the Father.\n\n8. _Macedonius_.  But at any rate the Holy Ghost may be a creature, or\na manifestation of God the Father.\n\n9. _The Catholick Church_.  That will not do either; for His Personal\nBeing and Godhead are implied by some verses; and in various passages\nHe is ranked with the Father and the Son.\n\n10. _The Semi-Arian_.  Then you really say that there is an actual\nequality of the Three Persons, and yet that there is but one God?\n\n11. _The Catholick Church_.  Yes!  That is the Catholick Faith.\n\n\nOf course this is but a rough specimen of the dialogue which was\nconducted by the Church with the various guessers at great Truths, who\ndebated, disputed, and dogmatized, during the early centuries.  I have\nleft out all the other controversies, and some parts of this, in order\nto present a fairly clear view.  But you will observe that the order\nfollowed in History has a good deal of the natural course of argument\nand meditation: and that it is not a very foreign idea that these\nheresies are the loud thinking {121} of a mighty host, as it outgrows\nits childhood, and comes to years of discretion.\n\nI will yet more briefly indicate the course of Historical meditation on\ndeep things, by treating similarly one of the other great\ncontroversies, viz. that concerning the Incarnation of our Lord Jesus\nChrist.\n\n\nII. _About the Two Natures of our Lord_.\n\n1. _The Jew_.  We bear witness that Jesus of Nazareth died at Jerusalem.\n\n2. _The Catholick Church_.  And we aver that He rose again from the\ndead, and was the Christ, the Son of the Living God.\n\n3. _The Gnostic_.  Probably He was one of the Aeons of whom our\nforefathers have told us--the leading emanation from the Most High.\n\n4. _The Catholick Church_.  He is no Aeon, Manifestation, nor Creature.\nHe is God as truly as He is man.\n\n5. _The Manichaean_.  Then, of course, if He was God, He could have\nnothing really material about Him.  Matter is evil.\n\n6. _The Catholick Church_.  On the contrary He had a body like ours.\n\n7. _The Docetae_.  No!  That was only in appearance.  You must leave\nout all about His Baptism, Circumcision, and Crucifixion.  They were\nonly pretence.\n\n8. _The Catholick Church_.  Not pretence at all, but real.  He derived\nVery Manhood from the Blessed Virgin Mary, as truly as He derived Very\nGodhead from God the Father.\n\n{122}\n\n9. _The Arians_.  Perhaps He took a human body, but not a human soul.\n\"The Divine Word was in the place of the soul.\"\n\n10. _Nestorius_.  Perhaps if these things be so--since He derived the\nPerson of God from God, and the Person of man from Mary--then we must\nnot say that He was one Person, but two.\n\n11. _The Catholick Church_.  These ideas are contrary to the Truth: for\n(Council of Ephesus 431) Christ was but one Person, in whom two natures\nare intimately united, but not confounded.\n\n12. _The Eutychians_.  Granting there were not two Persons, we suppose\nthat there were not two Natures.  We hold that there was but one Nature\n_mono physite_ (_mono physis_)--originally two distinct natures, but,\nafter union, only one: the human nature being transubstantiated into\nthe divine.\n\n13. _The Catholick Church_.  This also is faulty.  For (Council of\nChalcedon 451) in Christ, two distinct natures are united in one person\nwithout any change, mixture, or confusion.\n\n14. _Honorius Bishop of Rome and the Monothelites_.  Then perhaps the\nhuman will of Christ was subservient to the Divine Will, so as always\nto move in unison with it.\n\n15. _The Catholick Church_.  (3rd Council of Constantinople 680--6th\nGeneral Council.) No!  You would destroy the truth of His humanity.\n\n\nIt is obvious that we are here returning to some part of the earlier\nerrors, and that everything possible {123} had been suggested, and\nsettled.  Even orthodox people, who incline to hold that Christ's human\nknowledge was divinely acquired, or His human temptations divinely\nresisted, are but repeating the errors of old days.\n\nThus the Controversies, however disfigured by excess of language and\ntemper, &c. are the meditations of the Church on the Nature of Her Lord\nand Her God.\n\nSome of them are perhaps too much of the disposition of S. Thomas, who\nmust push his hands against the scars of the Lord's Body; but the Lord\nhas ever been patient towards the devout and warm-hearted men, who\nshare with S. Thomas, not only his doubt, but that devotion which\ndestroys intrusive impertinence.\n\nThe following interesting argument as to the date of this \"Creed\" is\nworthy of study.\n\nThe Athanasian Creed appears on the scene at the close of these loud\nmeditations.  It is unconscious of the theory that Eutyches started,\nbecause it uses phrases which he might have perverted, e.g.\n\n  One, not by conversion &c.\n  As the reasonable soul &c.\n\nThus its date is given by internal evidence as previous to 451.\n\nThe same sort of argument may apply to Nestorius, who was condemned\n431.  But this is more doubtful.  It insists on \"one Son, not three\nSons\"--but says nothing of \"one Son, not two Sons\" which was the\nNestorian error.\n\n{124}\n\nThese two points may be summarised.\n\n_Monophysites_ (condemned 451 at Ephesus) insisted on _One Nature_, to\ndefend One Person:\n\nopposing\n\n_Nestorians_ (condemned 431 at Chalcedon), who insisted on _Two\nNatures_ almost, if not quite, to the assertion of _Two Persons_.\n\n[Transcriber's note: refer to Footnote 1 on page 176 referring to an\nerror in the above two paragraphs.]\n\nThe date is limited in lateness by the above.  It must have been before\nthe middle of 400-500, i.e. before the complete development of the\ncontroversy condemned in 451.\n\nAnd it could not be earlier than 416, because it plainly condemns\nApollinarians, who denied a human Soul to Christ, and said the Godhead\nwas in place of a human soul (360-373): and because several of S.\nAugustine's expressions appear in it, whose books on the Trinity\nappeared about 416, and later.\n\nMoreover the 'Filioque[1]' appears in it, and S. Augustine was the\nfirst to give this prominence.\n\nThus the date is fixed between 420 and 440.\n\nAnd it is Latin, in the construction of its Sentences, not Greek; and\nGallic, in its first reception, and chief, earliest, and most numerous,\nMSS and commentaries.\n\nThe Roman Church did not adopt it till 930, though Charlemagne\npresented it to the Pope in 722.\n\nThus Waterland dates it in France between 420 and 431.  Within those\ndates the authors possible are, not Athanasius, for he died about 373,\nbut\n\n  Hilary of Arles, Bp. 429-449.\n  Victricius of Rouen.\n  Vincentius of Lerins, 434.\n\n{125}\n\nThese arguments apply, however, not to the Creed as it now stands, but\nto the documents from which it was compounded, and to the language\nwhich it has retained.\n\nThis Psalm, or Creed, or discussion of the Creeds, appears to be formed\nby the union of two documents, one of which was a discussion of the\nnature of God, and the other a discussion of the Person of Christ.  An\narticle by Professor Lumby in the S.P.C.K. Prayer Book will be\naccessible to all our readers.  The former document occupies 28, and\nthe latter, 14 verses.\n\nThe doctrine that there is a God, and particularly that there is but\none God, may be called the Catholic Religion, in a very wide sense: for\nit is held by Jews, Turks, and many others who are not Christians.\n\nThe Christian Verity is the Truth that God was made man, that Jesus is\nGod and Man, yet not two, but one Christ.  This involves the Doctrine\nof the Holy Trinity.\n\nThe Catholic Faith includes both the Catholic Religion and the\nChristian Verity.\n\n_vv._ 9 and 12: the word _incomprehensible_ is the Latin word\n_immensus_, elsewhere rendered _infinite_.  (See Article I.)  _vv._\n21-23 show that there are statements which can be made of each Person,\nwhich cannot be made of the other Persons of the Godhead: 6-18 have\nbeen showing that there are statements which can be made of each\nPerson, which can also be made of the other Persons--statements\ninvolving Godhead.  24-27 state the inference which is to be drawn from\nthe former verses, an inference previously stated in 3-5.\n\n{126}\n\n_v._ 31.  The word Substance occurs frequently in the discussion of the\nGodhead of our Lord, and also in the debates about the Holy Communion.\nSubstance is the Essential Existence: it has no necessary connection\nwith ideas like 'hard' and 'soft,' 'heavy' and 'light'; if we are\nthinking of a spirit there is no question of Matter, for the Substance,\ni.e. the Essential Being, of a spirit is not of the nature of Matter.\nThe phrase in the Nicene Creed _Being-of-one-substance-with_ (_the\nFather_) is a translation of the word Consubstantial.\n\nThe name _Quicunque Vult_, by which this psalm is sometimes mentioned\nis from the first words of the Latin original _Quicunque vult salvus\nesse_=Whosoever will be safe.  This phrase \"be safe\" occurs again in\nverse 28, and again in the last verse of the psalm, where _quam\nnisi--salvus esse non poterit_ should be translated _which except a man\nhave believed faithfully and firmly, he cannot be safe_.  The\nsubstitution of another idea--\"be saved,\"--is of the nature of an\naddition to the meaning.\n\nThe addition is, however, independently stated in verse 2.\n\nThese verses are to be understood, like the Bible statements of similar\ncharacter, as the warning which overhangs all our actions.  They say\nnothing of what allowance God makes for involuntary ignorance,\nprejudice, difficult perplexities, and other infirmities.  They declare\nour responsibility when we look up to God, and reflect on our own\nactions, or on God's Being.\n\n\n\n[1] It was used as a Psalm at Prime following cxix. 1-32.  Nor did it\ndisturb the use of the Apostles' Creed.  Bishop Barry has suggested\nthat until 1662 this use of both was continued.  But Bishop Cosin,\nwhose notes and suggestions and personal influence had so much to do\nwith the Revision of 1662, had a note 'though it be not here set down,\nyet I believe the meaning was that the Apostles' Creed should be\nomitted that day, when this of Athanasius was repeated.'  And words\nwere inserted in the rubrics to make this quite clear.\n\n[2] See Appendix E.\n\n\n\n\n{127}\n\nCHAPTER XIII.\n\nTHE SERVICE OF PRAYER.\n\nIf we have understood the Method of Praise which, in these Services,\nuses ancient forms in an ordered variety, we shall be prepared to find\nsimilar order, and similar use of variety, in the Prayers.  The Map of\nthe Services on p. 28 should be examined afresh, in order that we may\ngrasp the unity of the Prayers, as well as the unity of the Praises.\n\nThere is the Lord's Prayer _set_ for prayer (see p. 16), at the\nbeginning of the Prayers, to strike the keynote.  Verses and Responds\nfollow next, asking for such things as will be again asked for, in the\nCollects which are to come after them.  The Collects may be divided\ninto two classes, viz.,\n\n1. Those for spiritual needs--_First, Second, and Third Collects_.\n\n2. Those for physical needs, and earthly relations.\n\n\nWorship-Forms used in the Prayer Service.\n\nSee _Table of Worship-Forms_ (p. 21).\n\nThe Preces are Interjectional.  The Collects are of the Amen form.  The\nAnthem should be {128} Antiphonal.  The Litany, when used, contains\nexamples of four of the Worship-forms.  Thus, the attention of\nworshippers is arrested, and their unity of heart and voice maintained.\n\nAnother purpose is served by the mutual relation in which these forms\nstand to one another.  We shall show, in the Chapter on the Litany,\nthat a Collect may be preceded by a Verse and Respond, which anticipate\nbriefly the prayer of the Collect.  Thus the Verse and Respond, which\nare Interjectional, belong to the Collect.  This tie between\nInterjectional prayers and Amen prayers is very remarkable in the\nMorning and Evening Services.  Six couplets of Interjected prayers,\nwhich for the sake of distinction are called Preces, anticipate the\npetitions of the six (or more) Collects which follow.  They correspond\nCouplet and Collect, Couplet and Collect; and, being grouped so that\nall the couplets come first, the whole prayer Service is made one.\n\nThe Anthem is used to strengthen this unity.  Unfortunately the\nRevisers stopped short of making an Antiphoner, or Anthem-book; but we\nmay suppose that the provision made here for Anthems was intended as a\npromise of such a book.  Our Hymn Books, which were recognised, when,\nin 1879, shortened Services were permitted, contain a good number of\nsuitable hymns admitting antiphonal arrangement.  They should supply\nsome grave thought of God's help, or Christ's mediation, or our\ndependence on Him.  The Anthem is a bond of union, not a musical\ninterruption.  (See Chap. xiv.)\n\n{129}\n\nTHE PRAYER SERVICE.\n\nI. Preces and Collects.  Morning and Evening Rubrics.\n\nThe directions concerning the Services are to be found in the Rubrics:\nwhich are placed either (1) in the Prefaces and Tables at the beginning\nof the Prayer Book; or (2) at the beginning or end of a Service; or (3)\nat some break or pause in the Service.  By the correction of mistakes,\nthe later Revisions have left very little ambiguity; but some instances\nremain, which may usually be interpreted by the analogy of other parts\nof the Book.  A plain instance is the omission of a direction that the\nSermon is to be preached from the pulpit: but it is directed that after\nit the Priest shall return to the Lord's Table.\n\nBishop Cosin who took a leading part in the Revision of 1661-2, and had\nbeen preparing notes for it for about 40 years, made the remark: \"the\nbook does not everywhere enjoin and prescribe every little order, what\nshould be said or done, but take it for granted that people are\nacquainted with such common, and things always used already.\"\n\nThe two Services, which are here considered together, are still printed\ntogether as parts of the same Chapter (see p. 25): and the Morning\nService has always had rubrics which applied to both Morning and\nEvening: (see Rubrics, about the use of _Gloria Patri_ after Canticles,\ncf. p. 4: and about the First Lessons).\n\n{130}\n\nBefore 1662 a rubric, after the Canticles at Evensong, referred back to\nMattins for directions &c. about the rest of the Service.  The Second\nand Third Collects, being different from the Morning Collects, were, of\ncourse, printed in full: everything else was read from the Morning\nService.\n\nIn 1662 the Evening Service was for the first time printed out in full.\n\nThe words of the Evening rubric about the Collects were retained, and\nnot made like the Morning rubric: also the words _all kneeling_, which\nwere, at that time, added to the Morning rubric, were, through\nforgetfulness, not added to the slightly different Evening Rubric.  The\nword _all_ includes the Minister; for the people are already kneeling.\n\nThe Rubrics after the Collects.\n\nThe amendment of rubrics in this part of the Services, which was\neffected in 1662, completed the directions for continuing the Service\nafter the Collects.  Until that time, the prayers for the Sovereign,\nfor the Royal Family, and for the Clergy and People, were printed after\nthe Prayer, _We humbly beseech thee_, in the Litany; and were followed\nby the second of our Ember Week prayers, and the Prayer of S.\nChrysostom.  But it was plain that the Services were not to end with\nthe Third Collect: for, at the end of the Communion Service, six\nCollects were printed, as they still are, with the provision that they\nmay be said \"after the Collects\" of Morning and Evening Prayer.\nMoreover, the inclusion, in the Preces, of prayers for the Sovereign\nand for the Clergy implied that Collects for {131} them would follow.\nWe may infer that these Services used to end much as they do now.  It\nwas therefore a useful improvement to make the rubrics complete, and to\nprint the prayers in this place.  Perhaps the six Collects after the\nCommunion Service would be more used, if they had, at the same time,\nbeen printed with the Occasional Prayers and Thanksgivings.\n\nAt the same time, a Rubric was inserted here providing for an Anthem,\nor musical prayer, to be sung (in places where there are singers),\nbetween the Three Collects and the other Prayers.\n\n\nThe Lord's Prayer as set for the Service of prayer.\n\nWe have before explained that the Doxology is not added here, but the\nLesser Litany is prefixed to it.  The thoughts will now be different\nfrom those which occupied our hearts at the beginning of the Praises.\nThe following may be suggested:\n\n  Hallowed be Thy Name    . . . . . . Ask for Reverence.\n  Thy kingdom come        . . . . . . Devotion.\n  Thy will be done        . . . . . . Obedience.\n  Give us our daily bread . . . . . . Support, Health,\n                                        Teaching, Communion.\n  Forgive us              . . . . . . Forgiveness.\n  Lead us                 . . . . . . Guidance.\n  Deliver us              . . . . . . Deliverance.\n\nThen the Priest is directed to stand up: thus reminding us again that\nwe are approaching the Majesty on High.  The people, though still\nkneeling, {132} are included in his priestly action, and take an equal\nshare of the petitions, which form the Preces (=prayers L.).  Each\nverse is to be said by the Minister, and its Respond by the People.\n\n\nA. The Preces.\n\nThese interjected prayers do not follow exactly the order of the\nCollects and Prayers, which are to come next to them.  The second\ncouplet belongs to the two prayers, _for the King_ and _for the Royal\nFamily_: the third and fourth couplets belong to the prayer, _for the\nClergy and People_.  The first, fifth, and sixth couplets belong to the\nfirst, second, and third Collects respectively.  The Great Breviary of\n1531, according to the use of Sarum, had the 5th of these couplets as\nan Antiphon for our 2nd Morning Collect for Peace, to be used at Lauds,\nand also as an Antiphon at Vespers, for our 2nd Evening Collect for\nPeace.  The Student will find that this using of the old materials is\ncharacteristic of the Revision of 1549.  All the Preces are from the\nDay Hours.  With the exception of the Couplet just mentioned, they are\nverses of the Psalms: First Couplet from the 85th Psalm, verse 7:\nSecond, from the 20th, _v._ 9: Third, from the 132nd, _vv._ 9 and 16:\nFourth, from the 28th, _v._ 9: Sixth, from the 51st, _vv._ 10 and 11.\nThe First couplet is that which anticipates the First Collect.\n\nThe Second couplet agrees with the Vulgate (Latin), and Septuagint\n(Greek) Versions of the Psalms.  Our Bible and Prayer Book Psalms\nfollow {133} the Hebrew division of the verse: _Save, Lord: let the\nKing hear us when we call_.  The couplet in this place, being taken\nfrom the Sarum Service, as a prayer for the King and people, was left\nin its old form, when the correction was made in the Psalms.\n\nIn the Third couplet '_endue_' means 'clothe.'\n\nIn the Fifth couplet the Respond appears to allege the want of earthly\nhelps as the reason why we ask God to give us peace.  Since it is\nobviously impossible that this is the meaning, it will be well to\nenquire what other meaning there may be.  The last verse of the 4th\nPsalm has the same thought; _I will lay me down in peace, and take my\nrest: for it is thou, Lord, only, that makest me dwell in safety_.  If\nthe word only be omitted, the reason appears at once to be that God's\nprotection suffices to assure us of safety.  The introduction of the\nword, _only_, adds the thought that no other protection would suffice.\nThe same two thoughts are united in the Respond _Because there is none\nother that fighteth for us, but only thou, O God_.  It is as though we\nsaid, 'Give us Peace, because thou hast the power; and we trust no\nother power.'\n\nThis couplet was the Antiphon, in the Day Hours, to both the collects\nfor Peace; and must be taken as including both peace from \"the assaults\nof our enemies,\" and \"that peace which the world cannot give.\"  It is\nsuitable both to a time of External Peace, and also to a time when war,\nwith Peace for its object, is raging round us: the assaults, also, of\ntemptation are at times disturbing to our peace, in the sense which is\ninvolved in this couplet.\n\nThe Sixth Couplet belongs to the Third Collects {134} which ask for\nspiritual guidance, and spiritual light--_Blessed are the pure in\nheart, for they shall see God_.\n\n\nB. The Collects.\n\nThe Books formerly used in Church.\n\nIn a passage of the Prayer Book Preface of 1549, which was not struck\nout until the last Revision in 1662, it was said that \"by this order\nthe Curates shall need none other books for their public service, but\nthis book and the Bible.\"  The simplification of the Services has made\nit possible for everyone to find his way easily through the Prayer\nBook.  The progressive inventions of printing, and of fine paper, have\nmade it possible for him to have the books always with him.\n\nBefore the reign of Edward VI. the Services, though printed, were not\ncontained in one book.  Before the invention of printing the books were\nof necessity numerous.  We may mention some of them.\n\nA book of Lessons--Legenda; of Antiphons--Antiphonarium; of Psalms--the\nPsalter: these were required for the Day Hours.  As an abbreviation of\nthem, sufficient for practical purposes, the Breviary was arranged.  A\nportable form of it was called Portiforium.  The Breviary was printed\nin four volumes on the Continent, but in England had only a Winter\nVolume and a Summer Volume.\n\nFor the Occasional Services,--the Services which mark the great events\nof a Christian's life, beginning with Baptism and ending with Burial,\nthey had the Manual.\n\n{135}\n\nFor the Holy Communion, they had the Missal; including (1) the Gradual,\nwhich was an Antiphoner, or book of the musical parts of the Service;\n(2) the Lectionary, or book of the Epistles; (3) the Evangelistarium,\nor book of the Gospels; and (4) the Sacramentary.  The Sacramentary\ncontained, amongst other things, the Collects.\n\nWe have already referred to the combination and simplification of the\nBreviary Services, which have given us our Morning and Evening Prayer.\nWe must now observe that many of our Collects come from the\nSacramentaries.\n\n\nThree celebrated Sacramentaries.\n\nThree of the Sacramentaries deserve here special mention.\n\nI. Gregory the Great, who was Pope of Rome from 590 to 604, was the\nauthor of one of them.  The English Church owes him gratitude for\nsending missionaries to this country at a time when the older British\nChurch was deficient in missionary zeal: and we must here notice our\ndebt to him for a number of our best-known collects, as well as other\nimprovements in the Services.  Canon Bright gives a list of 32 or 33\ntaken from Gregory's Book.  Some of them may perhaps have been added\nafter Gregory's time; for it is often difficult to distinguish between\nthe original passages of an ancient Service-book and the additions\nwhich were quickly made to it.\n\nTwenty-eight Collects in that list are in our book amongst the Epistles\nand Gospels.  Besides these there are: one in the Baptism\nService--_Almighty and {136} immortal God_: the first part of _We\nhumbly beseech thee_ in the Litany: _O God, whose nature and property_\nin the Occasional Prayers: _Prevent us, O Lord_ at the end of the\nCommunion Service.\n\nII. The Sacramentary of Gelasius (who was Pope of Rome 492 to 496) had\nprovided much material which Gregory adopted.  From this ancient source\nwe have our _Second Collect, for Peace_ in the Morning Service; and the\n_Third Collect, for Grace_: the _Second Collect, for Peace_ in the\nEvening Service: the _Third Collect, for Aid_: the Collect _for the\nClergy and People: Assist us mercifully_, at the end of the Communion\nService: the Confirmation Collect, _Almighty and everlasting God_: a\nCollect in the Visitation Service: _O Lord we beseech thee_, in the\nCommination: and 21 of those which are placed with the Epistles and\nGospels.\n\nIII. We go back still further for seven of the Sunday Collects, which\nare taken from the Sacramentary of Leo the Great (Pope of Rome, 440 to\n461).\n\nThus, five-sixths of our Sunday Collects are from these three\nService-books: although we do not purpose here to say much of the\nCollects used in the Communion Service, and ranking as the \"First\nCollects\" of Morning and Evening Prayer, we think it useful to note\ntheir derivation from the 5th and 6th centuries.  Even those which are\nnot so derived owe their form and manner to the same models.\n\nThis last remark applies to all the prayers which have the Collect\nform.  We may suppose that, in the years which preceded Leo the Great,\nthe Collects were being made.  Perhaps the dignity of their {137}\ndiction grew by the survival of the simplest and best; by the falling\naway of superfluous words; and of words of effort: in any case the\nabsence of small auxiliary words, in Latin sentences, contributed much\nto their tone of modest dependence on God, as well as to their poetic\nforce.\n\nTo take an illustration, our Second Collect at Mattins is translated\nfrom the following Gelasian Collect: _Deus auctor pacis et amator, Quem\nnosse vivere, Cui servire regnare est, protege ab omnibus\nimpugnationibus supplices tuos; ut qui defensione tua fidimus, nullius\nhostilitatis arma timeamus: Per &c_.\n\nThese 27 Latin words are equivalent to the 51 English words which we\nuse.  We do not, however, suggest that the tone has been altered in the\ntranslation.  On the contrary, our Translators had so learnt the right\ntone of the old prayers, that they not only translated them and the\ntone, into a language of a very different sort; they also composed new\nprayers, in English, which rank with the old ones, and have the same\ngreat excellences.  The Collects for Easter Eve, and Christmas Day, may\nbe taken as good examples of this.\n\n\nWhat then are the characteristics which we must expect in a Collect?\n\n1. It has three simple parts: (_a_) the Name of God; (_b_) what we ask;\n(_c_) our appeal to Christ's advocacy.\n\n2. It makes no effort to instruct the congregation, but speaks with\nsimplicity and directness, to Him who knows all things.\n\n{138}\n\n3. It asks for grace and help for our souls, whereby we may do what is\nright.\n\nOther prayers imitate Collects in one or more of these respects; and\nmay be called Collects, though not satisfying all the conditions.\n\n\nThe Three parts of a Collect.\n\nOur Lord taught us (St John xiv. 13, 14; xv. 16; xvi. 23-26) to ask God\nin His name.  A Collect is a prayer made on that model.  It has three\nparts:\n\n  (_a_) God is addressed; and\n  (_b_) petition made,\n  (_c_) in the Name of Jesus.\n\n(_a_) God is addressed.  This may be expressed in one word, or expanded\ninto a sentence.  It is always the reason for our prayer, that God is\nable and willing to hear us: every name of God when named by His\nchildren is an appeal to Him.\n\nWhen we expand the address, we do so in order to include a claim, to be\nheard because some quality in God has a special relation to that which\nwe are about to ask.  Because God loves peace, we can ask Him for\nPeace: because He is merciful, we can ask Him for forgiveness: because\nHe gave at Pentecost, we can ask Him for the same gift on Whitsun Day.\nThus the name of God at the beginning of a Collect often includes some\ntitle upon which we build our hope.\n\n(_b_) What we ask.  This may be simple, or complex: it is Simple when\nwe ask for something without saying anything of the means, or the\nresults, {139} of our obtaining it: Complex, when we ask for some thing\nin order that we may also have something else.\n\n(_c_) Appeal to Christ's Advocacy.  Our claim upon God is \"in the name\"\nof Jesus Christ.  Here again we vary the thought in agreement with the\npetition: sometimes it is His mediation, sometimes His might, or His\nlove, which we mention: but not haphazard--the words are chosen to suit\nwhat has been asked for.\n\nOne variety of this part deserves special mention--when we claim the\nSaviour's advocacy, by words which recognise Him as One of the Blessed\nTrinity.  When His Godhead is thus mentioned, an ascription of praise\nis often added.\n\n\nOrigin of the word 'Collect.'\n\nIt is impossible to speak with confidence about the origin of the word\nCollect.  We find in old Services both Collecta and Collectio.  It\nmight be conjectured that these were references to Books of Collects\nbearing those names as their titles.  But the explanations which have\nbeen offered for a thousand years, though very various, do not include\nthat as a possibility.  Some derive it from people,\n\n  (1) collected for worship:\n  (2) collected in the unity of the Church:\n  (3) having collectedness of mind.\n\nOthers from:\n\n  (4) the sense collected from Scripture:\n  (5) the desires collected from the congregation.\n\n{140}\n\nCanon Bright[1] decides in favour of (1) as the explanation of\n_Collecta_, and (5) as that of _Collectio_, preferring the former as\nthe source of our English word _Collect_.\n\nCanon Bright quotes Alcuin the Northumbrian boy, the York Scholar\n(735-804), who became the most learned man in Europe, and the friend,\nadviser, and teacher, of the great Emperor Charlemagne.  Alcuin derived\nthe word from _Collecta_, an assembly for worship.\n\n\nThe Morning and Evening Collects.\n\nThe First Collect is the Collect of the Day.  The Preface (last rubric\nbefore the Table of Lessons) orders that the Collect \"appointed for the\nSunday shall serve all the week after, where it is not in this Book\notherwise ordered.\"  The Book 'orders otherwise' for Saints' Days, and\nat such special times as Christmas, Ash-Wednesday, Good Friday, Easter\nEven, but has omitted, by some accident, to provide for the two days\nafter Ascension Day, for the week days between The Epiphany and the\nFirst Sunday after, and for the three days after Ash-Wednesday.\n\nA rubric at the beginning of the _Collects, Epistles, and Gospels_\nprovides that the Collect for a Sunday, or for a Holy Day having a\nVigil or Eve, shall be said at the Evening Service next before.\n\nWe have said something of the source of these Collects: their detailed\nconsideration belongs to a {141} book on the Communion Service, or on\nthe Epistles and Gospels.\n\nThe Second Collect, both at Mattins and Evensong, is a Collect for\nPeace.  Both are taken from the same chapter of Prayers for Peace in\nthe Gelasian Sacramentary.\n\nThe Morning Collect, desiring that our trust in God, and our\nfearlessness, may be strengthened by continual knowledge of God's\nprotection, addresses Him as the author and lover of peace, and also as\nthe One whom we know and serve, and thereby have life and freedom.\n\n_Standeth our eternal life_.  Notice the phrase standeth in as a\nsubstitute for is.  We could not have said _whose knowledge is eternal\nlife_, because of the momentary doubt whether it referred to the\nknowledge which God has, or to the knowledge which we have of Him.  By\nthe use of an idiom not now in common use, we express the belief taught\nby the Saviour's words S. John xvii. 3.\n\nNotice also the phrase _whose service is perfect freedom_: here the\nLatin original has _whom to serve is to reign_.  Our eagerness to do\nGod's Will is, on the one hand, a service or bondage to Him; but, on\nthe other hand, it is what makes us masters of ourselves, and, in the\nspiritual sense, kings (1 Cor. iv. 8; Rev. i. 6).\n\nThe prayer for defence from external assault has for its real motive\nthe attainment of trust and fearlessness.\n\nThe Evening Collect for Peace asks more plainly for spiritual peace; in\nrelation to (1) the tumults {142} occasioned in our consciences by\ndisobedience to God's commands, (2) the tumults occasioned in our lives\nby outward interference.  For (1), we appeal to God as the author of\ngood and holy desires within us: for (2), we appeal to Him as the\ncounsellor who helps us against our enemies.  For both, we appeal to\nHim who enables us, and others, to do what is just.\n\nThe Third Collect in the Morning is styled a Collect _for Grace_.\nBecause He is Almighty and Everlasting; because He is our Father and\nour God and Lord; and, in particular, because He has brought us to the\nbeginning of the day; we ask Him to keep us from harm, and sin, and\ndanger, as the day goes on.\n\nThe corresponding Evening Collect is styled a Collect _for Aid against\nall Perils_.  Accepting the figure suggested by the close of the day,\nwe ask God to defend us from the perils and dangers of darkness.  The\nlight which we seek is evidently inward and spiritual light; the\ndefence, in like manner, a defence from spiritual perils, though not\nexcluding the others: cf. Psalm xviii. 28: xxvii. i.\n\n\nC. The other Prayers.\n\nThe change from the Three Collects to the Three Prayers which follow\nmay be softened by the Anthem, (or Hymn), which comes between.  The\nspiritual gifts, desired in the Collects, are the qualities which guide\nthe lives of men.  When we pray that we may have a good King, or a good\nBishop, or a good People, we have evidently passed from the general to\nthe particular; from that which is within us to that which is external.\n\n{143}\n\nThe Prayer for the King was inserted in 1559.\n\n_Health and wealth_=To be hale or whole, and to be well.  They are\nSaxon words which include all prosperity of body and condition.\n\nThe Prayer for the Royal Family was inserted in 1604.  The persons\nmentioned by name have been the Consort of the Sovereign, the Queen\nDowager, and the next King and Queen.  Thus in Queen Anne's reign,\nPrincess Sophia was mentioned until she died, eight months before the\nQueen.\n\nThe Prayer for the Clergy and People.  This is, in the Gelasian\nSacramentary, a prayer in a Monastery; or, in a private house.\nAfterwards, the persons for whom it was said, were \"an abbat or his\ncongregation\"; then Bishops and their congregations; and finally,\nCurates (i.e. the Clergy in _charge_ of parishes) were introduced in\n1544.  In Titus ii. 11 _The grace of God bringeth salvation_, the word\n'healthful' is translated differently, but the phrase is the same as\nhere.\n\n_the continual dew of thy blessing_: see Ps. cxxxiii. 3, where the\nconsecration of Aaron suggested Hermon (=consecration), and called up\nthoughts of the dew and the clouds, running and floating from its\nsides.  So the blessing received from on high is received in order to\nbe transmitted to others.\n\nThe phrase _who alone workest great marvels_ seems to be justified by\nthe consideration that much is asked for in the prayer--God's spirit,\nand the dew of His blessing, for all the Clergy, and for all the People.\n\n{144}\n\nA Prayer of S. Chrysostom is so called because it comes to us from the\nLiturgy of S. Chrysostom.  It is said to be older than A.D. 900 but not\nso old as to have been composed by S. Chrysostom himself (354-407).  It\naddresses Christ as _Almighty God_, and reminds Him of His present gift\nof grace, and of His ancient promise.  The two blessings claimed\nare--for this life, the knowledge of God's truth--for the life to come,\nthe knowledge of God Himself (S. John xvii. 3).\n\n2 Cor. xiii.  This Benediction is not merely the ending of the worship\nin church: it is also the link between the Church Service and the\nService of God which we perform outside.  We go out of church to do our\nwork with grace, and love, and fellowship, in the Name and Power of the\nHoly Trinity.\n\nThe more solemn part of the Holy Communion, in the Clementine Liturgy,\nS. Basil's, S. Chrysostom's and other Eastern Liturgies, began with\nthis Benediction.\n\nThe occasional Prayers and Thanksgivings.  Like the six Collects after\nthe Communion Service, these may be used before the Prayer of S.\nChrysostom in the Morning and Evening, and (with one exception) also\nwhen the Litany is said.\n\nThere are 11 Prayers: the first two were made in 1549: the next four in\n1552: the first of the Ember prayers, in 1661: the second, in a\nslightly different form, was a prayer in the Ordination Services of\n1549, where it still stands.  The ninth is from Gelasius' Sacramentary.\nThe Prayer for Parliament appeared in the last Revision (1661), but had\nbeen printed before, in Special forms of Service.\n\n{145}\n\nThe _Prayer for all conditions of men_ first appeared in 1661.  There\nare eight Thanksgivings: the first, fourth, and sixth, were printed in\n1661: the rest in 1604.  In the first of these, if the petition were\n_Send us, we beseech thee, such weather_, the Prayer might be very\nfrequently used during the spring and summer.  Having these, we seem to\nwant other, occasional prayers, and thanksgivings.  The spread of\nEmigration, the enlargement of our Navy and Army, the multiplication of\nMunicipal bodies, and other developments of the National life, demand\noccasional prayers in the Service, and especially, perhaps, a prayer to\nbe used at times of anxiety for those at sea.\n\n\n\n[1] See his Ancient Collects, Appendix: and his Paper in S.P.C.K.\nPrayer Book Commentary \"On the Collects.\"\n\n\n\n\n{146}\n\nCHAPTER XIV.\n\nTHE PRAYER SERVICE.\n\nII. Anthems.\n\nAnthem=Antiphon, fr. _antiphonon_: so called because two choirs sing\nalternately.\n\n\nAnthems are of two sorts--simple Anthems and compound Anthems.  A\nsimple Anthem is one or more verses (often from Holy Scripture), used\nto give character to a Psalm.  A compound Anthem is a Hymn or Psalm\nfollowed by a Verse, Respond, and Prayer.  A simple Anthem was used,\nfor example, to give an Easter, Advent, &c. character to _Venite_.\nThus Dec. 16 is marked in the Calendar as _O Sapientia_ because on that\nday the following Anthem was used with Magnificat:\n\nO Wisdom, which camest forth out of the mouth of the Most High, and\nreachest from one end to the other, mightily and sweetly ordering all\nthings; Come and teach us the way of prudence.\n\nThese words are taken, with some alteration, from Wisd. viii. 1.  On\neach of the seven days which follow, until Dec. 23, a different Anthem\nwas used with Magnificat; and forasmuch as these eight Anthems begin\nwith O (O Wisdom, O Lord, O Root of Jesse, &c.), they were known as the\nO Anthems.  Similarly on The Epiphany, S. Matth. ii. 1, 2, 11 was sung\nas an Antiphon to Magnificat; and on Whitsunday S. John iv. 23.  {147}\nThese are instances of the use of simple Anthems in the Services before\n1549.  The following illustrates the purpose for which they were\nappointed.  It will be observed that the Advent thought was made to\npervade the whole Psalm.\n\n\nADVENT SETTING OF VENITE.\n\nBehold the King cometh.  Let us go to meet our Saviour.\n\nO come, let us sing unto the Lord: let us heartily rejoice in the\nstrength of our Salvation.  Let us come before his presence with\nthanksgiving: and shew ourselves glad in him with Psalms.\n\n\nBehold the King cometh.  Let us go to meet our Saviour.\n\nFor the Lord is a great God: and a great King above all gods.  In his\nhand are all the corners of the earth: and the strength of the hills is\nhis also.\n\n\nLet us go to meet our Saviour.\n\nThe sea is his, and he made it; and his hands prepared the dry land.  O\ncome, let us worship, and fall down: and kneel before the Lord our\nMaker, for he is the Lord our God: and we are the people of his\npasture, and the sheep of his hand.\n\n\nBehold the King cometh.  Let us go to meet our Saviour.\n\nTo day if ye will hear his voice, harden not your hearts: as in the\nprovocation, and as in the day of temptation in the wilderness.  When\nyour fathers tempted me: proved me and saw my works.\n\n\nLet us go to meet our Saviour.\n\nForty years long was I grieved with this generation, and said; It is a\npeople that do err in their hearts, for they have not known my ways.\nUnto whom I sware in my wrath: that they should not enter into my rest.\n\n\nBehold the King cometh.  Let us go to meet our Saviour.\n\nGlory be to the Father, and to the Son, and to the Holy Ghost.  As it\nwas in the beginning, is now, and ever shall be, world without end.\nAmen.\n\n\nLet us go to meet our Saviour.\n\nBehold thy King cometh.  Let us go to meet our Saviour.\n\n\n{148}\n\nTHE COMPOUND ANTHEM.\n\nThe Prioress, in Chaucer's _Canterbury Tales_, relates that a\n\n  Litel child his litel book lernynge,\n  As he sat in the scole in his primere,\n  He _O alma redemptoris_ herde synge,\n  As children lerned her antiphonere:\n\nFrom this we understand that _O alma redemptoris_ was an \"Antym\" out of\nthe Antiphonere, or Anthem Book.  This Anthem has six hexameter lines\nfollowed by a Verse and Respond, and the Collect which we now use for\nLady Day.  This, then, is what we have called the Compound Anthem.\n\nA good example of it is found in the Prayer Book of 1549 where the\nEaster Anthems, as we still call them, were ordered to be used in the\nMorning afore Mattins.  Their \"setting\" was as follows:\n\nChrist rising again from the dead now dieth not: Death from henceforth\nhath no power upon him.  For in that he died, he died but once to put\naway sin; but in that he liveth, he liveth unto God.  And so likewise\ncount yourselves dead unto sin, but living unto God in Christ Jesus our\nLord.\n\nHallelujah.  Hallelujah.\n\nChrist is risen again, the firstfruits of them that sleep.  For seeing\nthat by man came death, by man also cometh the resurrection of the\ndead.  For as by Adam all men do die: so by Christ all men shall be\nrestored to life.\n\nHallelujah.\n\n_The Priest_.  Shew forth to all nations the glory of God.\n\n_The Answer_.  And among all people his wonderful works.\n\nLet us pray.\n\nO God who for our redemption didst give thine only begotten Son to the\ndeath of the cross; and by his glorious resurrection hast delivered us\nfrom the power of our enemy: Grant us so {149} to die daily from sin,\nthat we may evermore live with him, in the joy of his resurrection;\nthrough the same Christ our Lord.  Amen.\n\n\nThe history of the transformation of this Anthem into a Psalm, as it is\nnow used, may be given here.  In 1552 its rubric was changed to the\npresent form: that is, it was no longer to be used before Mattins; it\nwas to be sung or said instead of _Venite_.  The Verse, Respond and\nCollect were omitted.  In 1662 _Gloria Patri_ was added, and the words\nof 1 Cor. v. 7, 8 were inserted at the beginning.\n\nThe Easter Anthems, as now ordered, are most properly set as a Psalm.\nWith similar propriety, when they were used _before_ the Service of\nMattins, they were set as a Prayer-Anthem--beginning with the jubilance\nwhich is expressed by the twofold Hallelujah, and gradually modulating\nthe jubilance in preparation for the Service which followed.\n\nSimple Anthems were so frequent, and their changes for special\noccasions were so many, that they created some confusion and intricacy\nin the old Services.  We may, however, recognise the beauty and\nworshipfulness of the plan.  In the Visitation of the Sick, the words\n_O Saviour of the world_ &c. as used with Psalm lxxi. are a survival of\nit.  The verse _Remember not Lord_ &c. was introduced at the beginning\nof the same Service, as an Anthem to Psalm cxliii.  The Psalm was\nomitted in 1552, but its Anthem remains.\n\nThe singing of the Psalm and Anthem will be understood from the example\nquoted above--the half choir which sang the Psalm was continually\ninterrupted by {150} the half choir which sang the Anthem.  The\nfollowing illustration is quoted (by Martene) as of the 11th century.\nIn this case a verse of _Magnificat_ was sung after each verse of the\nAnthem.\n\n\nEASTER EVE SETTING OF MAGNIFICAT.\n\n[Transcriber's note: In the following section, in the original book,\nthe material in the right-hand column was italicized.  In standard\nProject Gutenberg practice, such text is (usually) surrounded by\nunderscores (\"_\"), but for clarity, that underscoring has been omitted\nhere.]\n\n\n  Now on the evening of the\n  Sabbath, as it began to dawn       My soul doth magnify the\n  toward the first day of the        Lord:\n  week, came Mary Magdalene\n  and the other Mary to see the\n  Sepulchre.\n\n  And behold, there was a            And my spirit hath rejoiced\n  great earthquake.                  in God my Saviour.\n\n  For the angel of the Lord          For he hath regarded the\n  descended from heaven, and         lowliness of his handmaiden:\n  came and rolled back the stone     for behold, from henceforth all\n  from the door, and sat upon it.    generations shall call me blessed.\n\n  His countenance was like           For he that is mighty hath\n  lightning, and his raiment         magnified me, and holy is his\n  white as snow.                     name.\n\n  And for fear of him the            And his mercy is on them\n  keepers did shake, and             that fear him, throughout all\n  became as dead men.                generations.\n\n  And the angel answered             He hath shewed strength\n  and said unto the women, Fear      with his arm; he hath scattered\n  not ye; for I know that ye         the fraud in the imagination\n  seek Jesus, which was crucified.   of their hearts.\n  He is not here: for he is risen,\n  as he said.\n\n  Come, see the place where          He hath put down the\n  the Lord lay.                      mighty from their seat, and\n                                     hath exalted the humble and\n                                     meek.\n\n  And go quickly, and tell           He hath filled the hungry\n  his disciples, that he is risen    with good things, and the rich\n  from the dead.                     he hath sent empty away.\n\n{151}\n\n  In Galilee shall ye see him:       He remembering his mercy\n  lo, I have told you.               hath holpen his servant Israel.\n\n  Fear not ye; for he is risen       As he promised to our forefathers,\n  as he said.                        Abraham and his seed\n                                     for ever.\n\n  And very early in the first        Glory be to the Father, and\n  day of the week, they came         to the Son, and to the Holy\n  unto the sepulchre at the rising   Ghost:\n  of the sun.\n\n  And they said among themselves,    As it was in the beginning,\n  Who shall roll us away             is now, and ever shall be,\n  the stone, and when they looked,   world without end.  Amen.\n  they saw that it was rolled\n  away.\n\n\nWe have now given examples of Anthems, which show that they have their\nname from the responding of two choirs to one another[1].  But Anthems\nwere not of necessity hymns of Praise.  The place provided at Morning\nand Evening Prayer, for the singing of an Anthem, is singularly\nill-suited to the singing of a Praise-Anthem: for it is the place also\nof the Litany.  It is sometimes pleaded that people grow tired of\nprayer, by the end of the 3rd Collect, and need a change: hence, after\npraying for three or four minutes, they rise up and sing praise for ten\nminutes, before kneeling again for seven or eight minutes.  If we have\ngrasped the reverent orderliness of the Services, we shall not easily\nbe persuaded that this was the design of the order at this place.  We\nhave elsewhere shown that an Anthem here unites the Collects which\nprecede it, to those which follow.\n\n{152}\n\nWe must believe that there was an intention to provide an Anthem Book.\nUntil this is done by authority, it would be well to distinguish, in\nHymn Books, between those Hymns which are suitable in the midst of the\nPrayers, and those which are appropriate as Hymns of Praise.  The same\nmight also be done in the Anthem Books, so that a Praise-Anthem, or\nHymn, might be sung at the close of the whole Service.  A\nPrayer-Anthem, or Hymn, or one upon the Redeemer's Love, and His Work\nas Mediator, suits well as a modulation to the Prayers after the 3rd\nCollect.  And it might be sung Antiphonally.\n\n\n\n[1] Rabanus, _De Inst. Cler._ Mart. IV. iv. 1.\n\n\n\n\n{153}\n\nCHAPTER XV.\n\nTHE SERVICE OF PRAYER.\n\nIII. The Litany.\n\nOrigin of Litanies.  Some of the Offices of Holy Communion--especially\nin the East--have had a portion after the Gospel very similar to what\nwe call a Litany.  Thus in the Liturgy (i.e. Holy Communion Office) of\nS. James, the Deacon says _The Universal Collect_, consisting of\nfifteen suffrages (see Appendix F), each ending with, _Let us beseech\nthe Lord_: and the Response of the people is, _Lord have mercy_, which\nis said thrice at the end of the petitions.  Similar to this is _the\nPrayer of Intense Supplication_, in the Liturgy of S. Chrysostom.  Cf.\nalso the modern Liturgy of Constantinople.\n\nWe should expect to find the further development of Litanies, in\nChurches where the Eastern influence was felt; it is therefore no\nsurprise to us, that the history of them next takes us to the Churches\nof Southern France.  \"The South of Gaul had been colonized originally\nfrom the Eastern shores of the Aegaean.  Its Christianity came from the\nsame regions as its colonization.  The Church of Gaul was the {154}\nspiritual daughter of the Church of proconsular Asia[1].\"\n\nPothinus, Bp of Lyons and Vienne, had come probably from Asia Minor.\nWhen, at the age of more than 90, he was martyred (A.D. 177), his\nsuccessor as Bishop was Irenaeus, who received part of his early\neducation in Asia Minor from Polycarp, a disciple of S. John the\nEvangelist.  Other martyrs, at Vienne and Lyons, in that year (A.D.\n177), had come from Asia Minor.  A map will show that Vienne is about\n16 miles south of Lyons.  Thus from the first days of the Church in\nFrance, a close connection existed between it and the Church in Asia\nMinor.\n\nAbout A.D. 467[2], Mamertus, Archbishop of Vienne, ordered Litanies to\nbe said in procession on the three days before Ascension Day; being\nmoved thereto by a succession of calamities--earthquake, war, wild\nbeasts invading the city itself--followed shortly by the destruction of\nthe royal palace in Vienne by lightning.  The practice spread to\nneighbouring dioceses, and was confirmed by the Council of Orleans\n(A.D. 511).  The three days before Ascension Day are thence called\n'Rogation Days'; and processions for purposes of prayer are called\nRogations, or Litanies.\n\nThe Rogation Litanies were not adopted at Rome {155} until the time of\nLeo III. (795-816): but in a time of pestilence at Rome, Gregory the\nGreat, A.D. 590, instituted the Sevenfold Litany of S. Mark's Day.\n\nGregory the Great has been called the Apostle of the English, because\nhe intended to come as a missionary to convert the English; and, when\nprevented from so doing by his election as Bishop of Rome, sent\nAugustine in his stead A.D. 596.  The yearly Synod of the English\nChurch was appointed in 673 to be held at Cloveshoo--a place probably\nnear London but in the kingdom of Mercia.  In 747 at a great council\nheld at Cloveshoo, March 12 was appointed as S. Gregory's Day; May 26\nas the day of S. Augustine Archbishop of Canterbury[3]; and Gregory's\nSevenfold Litany, together with the Rogation Services, was sanctioned\nfor use in England, with a phrase which implies that custom had already\nintroduced them.\n\nThe 2nd Book of Homilies (1562. See Art. xxxv).  contains a Homily for\nRogation Week in four parts--three of which appear to be designed for\nthe three Rogation Days, and the fourth for The Perambulation of the\nParish, or Beating of the Bounds--a custom which has survived into our\nown time.  The parishioners walked along the outline of the parish,\ntaking {156} care that at least one of them passed through any\nobstruction which was built, or erected, across the boundary.  Thus, if\na cottage were so built, a boy would be passed though the door and\nwindow of it.  Trees at corners were marked with a hatchet: a note book\nwas preserved as a guide for the next perambulation.  From this useful\nand ancient ceremony, Rogation Days were called by the Anglo-Saxons\nBeddagas=Prayer-days, or Gang-dagas=perambulation-days.  Boundary\nstones, dated May 4, 1837, are to be seen in the thickets of Buckland\nWoods, Devon, showing that Ascension Day was chosen in that year for\nthe perambulation of Ashburton.  More recently the perambulation of\nExeter has been performed on Ascension Day.  The steps by which the\nreligious dedication of the year's work, at each centre of agricultural\nindustry, passed into a municipal ceremony accompanied by social\namenities, may be conjectured.  It was still a religious\nservice--partly in the church and partly in the fields, in the time of\nQueen Elizabeth, and much later.\n\nLitanies, however, have ceased to be processions.  They are not said\nwalking, but kneeling.  The Litany is to be said at some different\nplace from the Morning Prayer: for, in the Commination it is ordered,\nthat part shall be said by the Minister in the Reading Pew, or Pulpit,\nand the rest \"in the place where they are accustomed to say the\nLitany.\"  Since this recognises an accustomed place, the kneeling desk\nor fald-stool[4], placed \"in front of the chancel door,\" or \"in {157}\nthe midst of the Church\" (Injunctions of Edw. VI.), appears to be\nintended.\n\nFor the order to kneel to say the Litany, we must refer back to the\nrubric at the head of the Collects in Morning Prayer, where the words,\n_all kneeling_, were added in 1662 (see p. 130).\n\nThe place of the Faldstool may have been suggested by Joel ii. 17, _Let\nthe priests, the ministers of the Lord, weep between the porch and the\naltar_.\n\n\nStructure of the Litany.\n\nThe Litany is a series of prayers addressed mainly to God the Son.  It\nhas two breaks, or interruptions, which consist of prayers addressed to\nGod the Father.  Thus there are five sections.\n\nSection i. from the beginning, to _O Christ, hear us_.\n\nThirty petitions to Jesus under the title _Good Lord_, with invocation\nof Holy Trinity at the beginning, and urgent entreaty at the end.\n\nSection ii. from _Lord, have mercy upon us_, to _world without end_.\nAmen.\n\nEarnest appeal to the Father, with _Lesser Litany_ as preface to the\nLord's Prayer.\n\nSection iii. _From our enemies_, to _O Lord Christ_.\n\nEight Antiphonal prayers to Christ.\n\n{158}\n\nSection iv. _O Lord, let thy mercy_, to end of occasional prayers and\nthanksgivings.\n\nOne fixed, and other variable, prayers for urgent needs.\n\nSection v. The Prayer of S. Chrysostom, addressed to Christ, and the\nBenediction 2 Cor. xiii.\n\n\nNOTES.\n\ni. The Invocation of the Holy Trinity in the 1st Section is very full,\nand should be compared with the Invocation which is used in Section ii.\nas a preface to the Lord's Prayer.\n\nThe words, _Good Lord_, are spoken to Jesus: as we may easily infer\nfrom the words, _whom thou hast redeemed with thy most precious blood_;\nand from, _By the mystery of thy holy Incarnation, By thine Agony and\nbloody Sweat_ &c.  _Son of God, O Lamb of God, O Christ_.\n\nii. The Lesser Litany is to be repeated, verse by verse, by the\ncongregation; copying, in this respect, the setting of the Invocation\nat the beginning of Section i.  The beginning of the Section being thus\nmarked, the end of it is marked by the _Gloria Patri_.\n\niii. We shall show that these eight verses are probably intended for\nAntiphonal singing.\n\niii. and iv. The Sarum Litany had here 10 couplets of versicles and\nseven collects.  Of these seven collects we may mention, _O God, whose\nnature and property_ &c., _the Prayer for Clergy and People_, and the\n2nd Evening Collect, _O God, from whom_ &c.\n\nThe substitution of the two sections, as they now stand, may be quoted\nas an example of the improvements which were effected in the Revision\nperiod.\n\n{159}\n\niv. The 4th Section includes various prayers of the _Amen_ form.  The\nfirst of these may be known as the Collect of Complete Confidence.  It\nis made up of two older prayers, and the couplet which precedes it\nexpresses each of those two older prayers in a brief sentence.  Thus\nthe couplet anticipates the Collect.  [See also p. 128.]\n\nThe other prayers of this Section usually have equivalents in the first\nSection.  The repetition is made because of some urgency due to the\ncircumstances of the time.  Thus, we have prayed for the Clergy\nalready, but in Ember Weeks we add, in the 4th Section, a Collect for\nthe Candidates for Ordination.  Or again, we have prayed for sick\npeople, but at this point we may add a Collect for the time of any\ncommon Plague or Sickness.  Similarly, we have prayed for the\npreservation of the fruits of the Earth, but may add a prayer here for\nRain, or Fair weather, or for cheapness and plenty.\n\n\nSection i. Our cry to Christ.\n\nThe distinguishing feature of the Litany is that it uses a worship-form\nwhich is not used elsewhere in the Prayer Book.  The Minister dictates\nbriefly the subject of the Prayer, which is then made by the voices of\nthe People.  These are called Suffrages (from _suffragium_, Latin for a\nvote in favour, or approbation).  That part of the Litany which is made\nin this way is very full and detailed.  Students should also notice the\nvariety of its phrases, and the beauty of its rhythm.\n\nThe use of such a form is ancient, and the Revisers in 1549 had the\nsubstance ready to their hand.  Comparing the older Litany with that\nwhich we use, we note that the Revisers have frequently combined\nseveral suffrages to make one suffrage, as in the following instance:\n\n{160}\n\n  By thine Agony and bloody          By thy Passion and Cross:\n  Sweat; by thy Cross and            deliver us, O Lord.\n  Passion; by thy precious Death     By thy precious Death:\n  and Burial; by thy glorious        deliver us, O Lord.\n  Resurrection and Ascension;        By thy glorious Resurrection:\n  and by the coming of the Holy      deliver us, O Lord.\n  Ghost:                             By thy marvellous Ascension:\n                                     deliver us, O Lord.\n  Good Lord, deliver us.             By the grace of the Holy\n                                     Spirit the Comforter: deliver\n                                     us, O Lord.\n\n\nHere five suffrages are grouped into one.  In like manner four are\ngrouped in the suffrage, _From all evil and mischief_ &c.\n\nThe number of petitions was further reduced by the omission of all the\nprayers to the Saints, entreating them to pray for us.  These were very\nnumerous--28 fixed; and 40 more, which varied according to the week-day.\n\nThe petitions which were then introduced present two features which\nshould be carefully studied--_Duplication_ and _Wreathing_[5].\n_Duplication_ has been already explained (see p. 33), and is here of\nthe Progressive sort.  We give numerous instances below.  _Wreathing_\nis when two phrases have two members each, and are united by taking the\ntwo first members together, and the two second members together.\n\nA simple instance of this is found in the union of the phrases,\n\n  _by their preaching they may set forth,_\n  _and by their living they may shew accordingly_\n\n{161} the Word of God.  These, being wreathed together, become _that by\ntheir preaching and living they may set it forth and shew it\naccordingly_.\n\nIn such combinations it is necessary that the ideas shall be in harmony\nwith one another.  God's truth is set forth in sermons, and shewn in\nthe preacher's life: with rather less exactness, but with sufficient\ntruth, and with admirable suggestion, we may say that God's truth is\nset forth in the good life of a preacher, and shewn in his sermons.\n\nOne of the best instances of Wreathing is in the combination of the\nthree phrases\n\n  _succour all that are in danger,_\n  _help all that are in necessity,_\n  _comfort all that are in tribulation._\n\nDanger, Necessity, and Tribulation are in progressive order of\ncalamity.  In danger, the calamity may be avoided--we want support for\nour own strength: in necessity, the blow has fallen--we want help at\nonce from outside: in tribulation, the disaster has come--we want\ncomfort.\n\nIf we have understood Progressive Duplication, we shall at once see\nthat Wreathing is used in unison with it.\n\nIt is convenient to describe the 1st section of the Litany, as\nconsisting of four subsections, viz. Invocations, Deprecations,\nObsecrations, and Intercessions.  The Invocations are said by the\nMinister, and repeated by the congregation.  The prayers of the other\nsub-sections formerly were also said twice; but, since 1549, are said\nin two parts, the congregation making the respond which contains the\nprayer.  This is done {162} not only for variety, but to assist the\nblind, or unlearned, in uniting their voices with the rest of the\npeople.  It is moreover an exercise of the privilege of approach to\nGod, granted by our Lord (1 Pet. ii. 5; S. Matth. xviii. 19, 20), which\nis sometimes forgotten in thoughts of the ministry which He appointed.\n\n\n_Progressive Duplication &c._\n\nThe groups of sins and sufferings from which we desire to be delivered\nsupply instances of progress, from that which is less, to that which is\nmore, serious.  Most of these are obvious, and call for no further\nremark.\n\n\nDeprecations (Prayer for deliverance).\n\n1. _Spare thy people, O Lord_: Joel ii. 17.\n\n2. _Crafts and assaults_: The crafty enemy is one who cannot, or dare\nnot, attack openly.  Hence assaults imply greater strength, or greater\ncourage, than crafts.\n\n3. Of personal defects, _Blindness of heart_ may be due at first to\ncauses for which we are not responsible.  _Pride_ is that which is too\nwell satisfied with itself: _Vain-glory_ is that which seeks admiration\nfrom others; _Hypocrisy_ is that which seeks admiration on false\npretences.\n\n_Envy_ is the desire to injure, and grows into _Hatred_, which has\nperhaps a vestige of candour that is absent from _Malice_.\n\n3 and 4. _Deadly sin_.  All sin is deadly unless it is forgiven by God;\non the other hand \"after we have {163} received the Holy Ghost, we may\ndepart from grace given, and fall into sin, and by the grace of God we\nmay arise again, and amend our lives,\" \"the grant of repentance is not\nto be denied to such\" (Article xvi.).  It should be remembered that our\nLord has taught us to interpret the Commandments inclusively, so that\nthey comprise all duties, and all sins--envy, hatred, and malice, as\nwell as murder, for instance.  The old distinction between deadly sins\nand venial sins has in it only an element of truth.  Those named deadly\nsins were Pride, Covetousness, Lust, Envy, Gluttony, Anger, Sloth.  Of\nthese Pride, Lust, and Envy are mentioned here, being notable amongst\nsins which war against the Soul.  Two phrases here include all sins:\n\"all deadly sin,\" and, \"the deceits of the world, the flesh, and the\ndevil.\"  It is not easy to decide whether such a sin as Idleness falls\nunder the head of Covetousness, or Sloth, or Pride; nor whether it is a\ndeceit of the World, the Flesh, or the Devil.  These classifications\ndo, however, help in self-examination, and sometimes suggest helps in\nthe battle against our sins.\n\n5. _Plague, Pestilence, and Famine_ form a group in which we see that\nFamine is the most serious, because it attacks the whole community.\nPlague is a disease which befalls us as a blow (_plege_); Pestilence is\na disease which spreads from one to another.  Science tends to enlarge\nthe host of pestilences, and diminish the number of death-blows which\ncannot be explained.  It is apparent that a disease which spreads\nthrough a community is more dreadful than one which singles out one\nperson or many.\n\n{164}\n\n_battle, murder, and sudden death_, are blows which may fall upon us;\nit is not prayer that we may be delivered from being soldiers, and from\nthe crime of murder.\n\n6. _sedition, privy conspiracy, and rebellion_: sedition is the\nthought; conspiracy, the plan; and rebellion, the action--of a subject\nagainst the Government.\n\n_false doctrine, heresy and schism_: false doctrine is the thought;\nheresy, the plan; and schism, the action--of a Churchman against the\nChurch, and its Lord.\n\n_hardness of heart_, is a disposition to disobey what we know to be the\ncommand of God.  If not checked, it grows into actual _contempt of His\nWord and Commandment_.\n\n\nObsecrations.  (Entreaty mentioning the plea.)\n\n7 and 8. _Incarnation_: S. John i. 14; Rom. i. 3.\n\n_Nativity_: S. Luke ii. 11.  Circumcision: S. Luke ii. 21.\n\n_Baptism_: S. Matth. iii. 16.\n\n_Fasting and Temptation_: S. Luke iv. 1, 2.\n\n_Agony and Bloody Sweat_: S. Luke xxii. 44.\n\n_Cross and Passion_: S. Matth. xxvii. 41-46; Heb. v. 7.\n\n_Death and Burial_: S. Mark xv. 44, 45.\n\n_Resurrection_: S. Matth. xxviii. 5-7.\n\n_Ascension_: Acts i. 9; 1 Tim. iii. 16.\n\n_The Coming of the Holy Ghost_: Acts ii. 32, 33.\n\n9. _Tribulation, Wealth, Death, Judgment_ are the four times of special\nneed.\n\nTribulation is derived from threshing, or crushing.\n\n{165}\n\nWealth is well-doing, or welfare.  Prosperity and Adversity are both\ntimes of temptation.\n\n\nIntercessions.  (Prayer for others.)\n\n10. _Universal_ is equivalent to Catholic.\n\n11. _Governor_ refers to the relation of the Sovereign to the Church.\n\n12. _faith, fear, and love_, an ascending order of submission to God.\n_affiance_=trust.\n\n11, 14. The names of the Sovereign, and of the Royal Family, vary in\nthese petitions.  A Prayer Book of 1682 has King Charles, Queen\nCatherine, and James Duke of York.  In 1801, King George, Queen\nCharlotte, George Prince of Wales, and the Princess of Wales.  In 1850,\nQueen Victoria, Prince Albert, and Albert Prince of Wales.  The date of\na Prayer Book is sometimes omitted from a title page, but may be learnt\nfrom these petitions more accurately than from the Table of Moveable\nFeasts.  It is, I believe, left to the Sovereign to say who is to be\nmentioned, and by what titles.\n\n15. _Bishops_: successors of the Apostles as Overseers of the Churches\n(1 Tim. i. 3; 2 Tim. ii. 2; Tit. i. 5, ii. 15).  The word _epirkopos_(=\noverseer) is contracted into Bishop in many languages, with slight\ndifferences, e.g. Old English, Dutch, German, Swedish, Cornish.  In\nSpanish it becomes Obispo; in Italian, Vescovo; in French, Eveque.\n\n_Priests_: successors of the Elders, or Presbyters, who ministered in\ncongregations (Acts xx. 17).  As the Bishop has the Oversight of many\ncongregations with their Priests and Deacons, so the Priest {166} has\nthe Oversight of one congregation, or Parish.  In this sense he might\nbe called Overseer, or Bishop, of that Parish, and S. Paul's use of\nthis word in 1 Tim. iii. has suggested that, while the Apostles lived,\nthe word Bishop was used as much in this sense as in the other.  When\nthe word Bishop was required for the Apostolic office, the word Priest\nremained for the second Order of the ministry.  Priest is contracted\nfrom Presbyter, and appears with slight variations in many languages.\n\n_Deacons_.  The Seven appointed in Acts vi. are not there called\ndeacons, but they are assumed to be the first who were appointed to\nthat office, or order of the Ministry.  In some ancient churches they\nretained the practice of having seven deacons.\n\nThe word means Minister, and has come from the Greek into many\nlanguages with slight variations.  Like the word Bishop, it is used in\nthe N.T. of other orders of the Ministry (S. Paul, 1 Cor. iii. 5; 2\nCor. iii. 6; Eph. iii. 7, &c.: Epaphras, Col. i. 7: Tychicus, Eph. vi.\n21: Timothy, 1 Tim. iv. 6: Archippus, Col. iv. 17).  Although in 1 Tim.\niv. 6 the word is used of Timothy, who was receiving commandment as\noverseer of all the Clergy at Ephesus, we find in 1 Tim. iii. 8-10 that\nDeacons were already Church Ministers, with official duties (1 Tim.\niii. 10)[6].\n\n{167}\n\nshew it _accordingly_: i.e. shew it in accordance with their preaching.\nThe \"teaching\" and \"living\" must agree together.\n\n16. The Council of the King of England had, from of old, the duty of\nmaking, or approving, the choice of the King, and advising him on\nmatters of state, and of law.  Many of its duties have been deputed to\nCommittees, to Judges, and to Parliament.  The Cabinet of Chief\nMinisters of State may be regarded as a Committee of the King's Council.\n\nIn the reign of Charles II., when the Prayer Book was last revised, the\nCouncil was still the body whose advice guided the King, although it\nwas growing too large for the secrecy which is often necessary in such\nweighty matters.  It is still a very great honour to be made a Privy\nCouncillor, but the Privy Council very seldom, or never, meets for\nbusiness except by its Committees, which are not chosen by the Council.\n\nWhen therefore we use this petition, we may think rather of the members\nof the Cabinet than of those whom the King has honoured with the title\nof Privy Councillor.  A petition for the House of Commons might with\nadvantage be introduced into the Litany.\n\n17. _to execute justice_, in the case which is being tried, is the\nfirst duty of a magistrate; _to maintain truth_ is also his duty, for\nhe must have regard to other cases which will come before the Court.\n\n18. This concludes the petitions for our own nation.  We now go on to\nthings which affect all nations alike.\n\n19. _Unity, peace, and concord_.  The general meaning of these words is\nthe same, but there may {168} be unity without peace, and peace without\nconcord: therefore we pray for all the three; and concord is placed\nlast as being the inward temper which gives reality to unity and peace.\n\n20. Here the order is reversed--proceeding from love which is the\nhighest kind of bond, to _dread_ which should keep us from\ndisobedience, and coming finally to the outward result viz. _a diligent\nlife of obedience to the commandments_.\n\n21. Takes up the last thought of the previous suffrage.\n\nThe life of obedience is here traced from hearing to receiving, and so,\n_to the fruits of the Spirit_ (see Gal. V. 22-24).\n\n22. _Erred_ is when the fault is in ourselves only; _deceived_ is when\nwe give way to the evil guidance of others.\n\n23. Those who _stand_ need strength: those who are _weak-hearted_ need\ncomfort and help: those who _fall_, restoration.\n\n24. See p. 161.\n\n25. Emigration has become more common since this petition was prepared:\nthose who settle in foreign lands should here be remembered.\n_Captives_ are war-prisoners.\n\n26. We may mentally supply the thought of _motherless_ children.\nWidows may be supposed to include widowers.  Both sexes are described\nas widows in some parts of England.  All kinds of bereavement are of\ncourse included in _desolate and oppressed_.\n\n27. Just as 19 concluded a section of petitions {169} for our own\nnation, so 27 concludes a section about the people of all nations.  28\nadds a petition which the Lord particularly enjoined (S. Matth. v. 44).\n\n28. _enemies, persecutors_, and _slanderers_--in ascending order of\nmalignity.  Similarly in the Commandments, where the worst sin of each\nsort is the one mentioned, we find false witness, or slander, named, in\nthe Commandment which forbids all falsehood.\n\n_and to turn their hearts_--a nobler prayer even than asking God to\nforgive them: for when we have asked Him for their forgiveness, we may\nstill long to overcome their hostility, rather than to see it\nwithdrawn.  As Christ's disciples we here desire to forego our triumph,\nand to rejoice over their conversion from evil.\n\n29. Kindly fruits of the earth.  'Kindly' means 'natural'; from an Old\nEnglish word 'cynd' or 'gecynd,' meaning _nature, kind, manner,\ncondition_.  (Cf. Gen. i. 11, 12, 21, 24, 25.)[7]\n\n30. Although forgiveness is granted through the death of our Lord,\nrepentance is that condition of our souls wherein the forgiveness\ncleanses them.  _Repentance_ is therefore asked for first, then\n_Forgiveness, Grace_, and _Amendment_.\n\n_Sins, negligences, and ignorances_: cf. General Confession, 'left\nundone'=negligence; 'done'=sins; 'no health in us' supplying the other\ndefects, which are here set down to ignorance.  We are called to a holy\nlife, and therefore faults due to ignorance need {170} amendment and\npardon, as well as faults which come of conscious disobedience to God's\ncommands.\n\nAt the close of these petitions, the cry becomes more urgent.  Our Lord\nwarned us against vain repetitions--repetitions without meaning.  The\nrepetitions here are not vain--they express deep feelings, and anxious\nentreaty.\n\n\nSection ii. Our cry to the Father in Heaven.\n\nThe couplet\n\n  _O Lord, deal not with us_, &c.\n  _Neither reward us_, &c.\n\nbelongs to the _Prayer of the Contrite Heart_, and is a summary of it.\nIt is taken from Psalm ciii. 10.  It offers no excuse but owns that we\nhave sinned and are in wretched plight, as does the prayer which\nfollows.  This prayer was taken from the Sarum Missal, where it stands\nin a Mass for Tribulation of heart.\n\nPs. li. 17 supplies the thought of, that _despisest not--the contrite\nheart_, which is interwoven with, _sorrowful sighing_, from Psalm\nlxxix. 12.\n\nWe base our claim upon our forlorn condition, and appeal to God's mercy.\nNote the repetition _merciful--mercifully--graciously--goodness_.  The\ntemper of the prayer is of kin to Psalm lxix. which--especially in verses\n13 to 21, and in its final thankfulness, as sure of God's help--may have\ninspired its words and thoughts.\n\n_Psalm xliv_.  _1st and last verses_.  Doubtless an abbreviation of the\nwhole psalm, which stood at the beginning of the 3rd Rogation Litany.\n\n{171}\n\nIf it be thought that the Gloria Patri occurs as a surprise in the\nmidst of these entreaties, we may notice (1) that all entreaties are\nmore real when they recognise truly the Majesty of God; and (2) that S.\nAugustine's processional Litany when he came to Canterbury (A.D. 596)\nconcluded with Alleluia.  \"We beseech thee, O Lord, in all Thy mercy,\nthat Thy wrath and Thine anger may be removed from this city and from\nThy holy house, for we have sinned.  Alleluia.\"  (Taken from the 2nd\nRogation Litany), (3) the _Gloria Patri_ is always said after a Psalm\nin the Services, and sometimes after parts of a Psalm.\n\n\nSection iii.  Appeal for help.\n\nThe eight versicles which follow next are addressed to Christ, and in\nmost editions of the Prayer Book are separated by a small space from\nthe Verse and Respond,\n\n  _Priest_.  O Lord, let thy mercy, &c.\n  _Answer_.  As we do put, &c.\n\n\nThese eight versicles were, even in 1544, distinguished from those two,\nalthough they were then all marked to be said responsorially.  In 1549\nthe direction for responsorial use was omitted for the eight verses,\nand retained for the couplet which anticipates the next collect.  We\nmay infer from this that it is intended that the eight verses should be\nsaid, or sung, antiphonally.  In the Sarum Use (3rd Litany for S.\nMark's Day), they were all to be said, first by the Minister, and\nrepeated by the People.\n\nThe eight versicles form a section by themselves, and have a different\nsetting from the sections which {172} precede and follow them.  It was,\nno doubt, intended to make this 3rd Section a very solemn appeal to\nChrist, for help in all those difficulties and anxieties which have\nbeen recited in Section i.; and to make this appeal more earnest,\n_because_ of the evil plight which is acknowledged in Section ii.\n\nThe phrases are freely translated from the Latin of the Sarum Use,\nsuggested by a thorough knowledge of the Psalms, but not, we believe,\nto be regarded as quotations therefrom.  _O Son of David_ was\nsubstituted for _Fili Dei vivi_, in making the translation.  There is\nnot sufficient ground for supposing that it was done by accident.  In\nthe appeal for a merciful hearing, it is right to ground it first upon\nHis Human Nature as Son of Man, and then upon His Divine Nature as\nChrist, and Lord.\n\n\nSection iv. The pressing anxieties of the moment.\n\nThe _Collect of Complete Confidence_, with its Verse and Respond, is\nplaced here to strike the keynote of the Section: and the Section is\nfilled up from the Occasional Prayers, or from the Collects after the\nCommunion Service.\n\nThis is obviously the place where other prayers may be introduced, when\nurgent needs require them.\n\nThe _Verse and Respond_: Psalm xxxiii. 22.  The first half of the\nCollect was formerly a complete prayer, separated from the other half,\nin the Litany of 1544, by _O God whose nature_, &c., the prayer _for\n{173} Clergy and People_, and another prayer.  The Verse contains the\nthought of the first half, the Respond has the thought of the second\nhalf.\n\nSince the special prayers which are used in this Section are only\noccasional, and rarely more than one or two at a time, they were all\nplaced (1662) in a chapter by themselves, after the end of the Litany.\n\n\nSection v. _The final commendation of our prayers to Christ, who makes\nthem acceptable_: See Morning and Evening Prayer.\n\n\n\n[1] Lightfoot, _Apost. Fathers_, Pt. II. vol. 1. p. 446.\n\n[2] This date is variously stated.  Hotham in _Dict. Chr. Ant._ vol.\n11. says 477; Scudamore in the same vol. 452; Hooker 'about 450';\nBurbidge 450; Maclear (S.P.C.K.) and Prayer Book Interleaved 460;\nProctor 'about 460'; Daniel, J. H. Blunt, and Barry 467.  The dates\n_known_ of Mamertus are between 463 and 474.  (Professor Collins tells\nme no others are known.)\n\n[3] In some Churches this day was the Festival of Augustine, Bp of\nHippo.  The Calendar of Le Bec, however, sets it down to our Augustine,\nas our own Calendar does.  I do not know whether this agreement between\nthem was after, or before, that famous Abbey sent us Lanfranc and\nAnselm to be successors of Augustine at Canterbury.\n\n[4] Fald-stool.  Faudestola (whence French, fauteuil) is said by\nMartene to be adopted into Latin; and by Brachet is traced to a German\norigin, Falt-stuol.  The idea of these derivations is, that the\nPrie-dieu, or kneeling-desk, was able to fold up and be made, perhaps,\na chair.  But the connection with Rogations suggests (A.S.) Feald-stol,\nor Feld-stol (German Feld-stuhl), i.e. a moveable seat (cf. camp-stool).\n\n[5] See George Herbert's poem, \"A wreath.\"\n\n[6] The settlement of words of general meaning, into titles of office,\nis frequent enough to supply ample illustration of the process briefly\nindicated above.  Pastor, General, Major, Mayor, and many other words,\nincluding Rector, Vicar, Curate, may be traced through changes which\nare often singularly similar to those of Bishop, Priest, and Deacon.\nIt is a natural process--so natural as to be almost invariable.\n\n[7] The Greek Translation of our Prayer Book has _oraious_, timely or\nseasonable: the German has \"lieben,\" dear, beloved, or kindly in the\nother sense, which, though as old as Chaucer's time, is not the meaning\nhere.\n\n\n\n\nAPPENDIX C.\n\nON THE LESSONS IN THE DAY HOURS, (p. 55.)\n\nThe Preface to the Prayer Book _Concerning the Service of the Church_\nstates that, prior to 1549, the old order, for reading the greatest\npart of the Bible through every year, had been \"so altered, broken, and\nneglected, that commonly when any book of the Bible was begun, after\nthree or four chapters were read out, all the rest were unread.\"\n\nThere was a First Lesson from the Old Testament, a Second Lesson from a\nCommentary, and a Third Lesson from the New Testament.\n\n{174}\n\nOn certain days, each Lesson consisted of three parts; and the second\nand third parts of the Third Lesson were from a Commentary.\n\nThe occurrence of Saints' Days was so frequent as to disturb many of\nthese: for the special Lessons of a Saint's Day were read, instead of\nthose of the regular course.\n\nThe theory of reading the whole books had been maintained; but it broke\ndown in practice.\n\nIt is worthy of notice that these various Lessons, from the Bible, from\nCommentaries, and from the acts and martyrdoms of Saints, were all\n\"set\" with Verses, Responds etc. so as to be Acts of Worship, as well\nas a means of Instruction.\n\n\n\n\nAPPENDIX D.\n\nON PLINY'S LETTER TO THE EMPEROR TRAJAN. (p. 107.)\n\n[Pliny the younger was Governor of Pontus and Bithynia during some of\nthe early years of the 2nd century.  Trajan was Emperor from A.D. 98 to\n117.  The letter, from which we give some extracts, has been dated (Bp\nLightfoot) A.D. 112.  It shows that the marvellous spreading of the\nFaith took place in the face of laws which made it a crime to be a\nChristian: and that the closest enquiry on Pliny's part made him aware\nof their high moral standard, and of the stedfastness of their\ndevotion.]\n\n\"* * * The method I have observed towards those who have been brought\nbefore me as Christians is this; I interrogated them whether they were\nChristians; {175} if they confessed, I repeated the question twice,\nadding threats at the same time; and if they still persevered, I\nordered them to be immediately punished.  For, I was persuaded,\nwhatever the nature of their opinions might be, a contumacious and\ninflexible obstinacy certainly deserves correction.  * * * An\ninformation was presented to me without any name subscribed, containing\na charge against several persons; these, upon examination, denied they\nwere, or ever had been, Christians.  They repeated after me an\ninvocation to the gods, and offered religious rites with wine and\nfrankincense before your statue * * * and even reviled the name of\nChrist; whereas there is no forcing, it is said, those who are really\nChristians, into any of these compliances. * * * The rest owned indeed\nthey had been of that number formerly, but had now (some above three,\nothers more, and a few above twenty years ago) renounced that error. *\n* * They affirmed the whole of their guilt, or their error, was, that\nthey met on a certain stated day before it was light, and addressed\nthemselves in a form of prayer to Christ, as to some god, binding\nthemselves by a solemn oath, not for the purposes of any wicked design,\nbut never to commit any fraud, theft, or adultery; never to falsify\ntheir word, nor deny a trust when they should be called upon to deliver\nit up: after which, it was their custom to separate, and then\nreassemble to eat in common a harmless meal.  * * * Great numbers must\nbe involved in the danger of these prosecutions which have already\nextended and are still likely to extend, to persons of all ranks and\nages, and even of both sexes.  In fact, this contagious superstition is\nnot confined to the cities only, but has spread its infection among the\nneighbouring villages and country.  * * *\"\n\n_Melmoth's Translation_ (1747).\n\n\n\n\n{176}\n\nAPPENDIX E.\n\nON THE ADDITION OF \"FILIOQUE\" TO THE CREED. (p. 124.)\n\nThe Nicene Creed (325) had the words \"_Proceeding from the Father_\":\nthe Council of Ephesus (431[1]) decreed that no addition was to be made\nto the Creed, as there settled.  When, however, the question was raised\nwhether we ought not to say \"proceeding from the Father, _and the Son_\n(Filioque),\" various Scripture phrases were adduced in support of it:\nsuch as, _the Spirit of Christ_ (Rom. viii. 9), _the Spirit of His Son_\n(Gal. iv. 6), _the supply of the Spirit of Jesus Christ_ (Phil. i. 19),\n_the Spirit of Christ_ (1 Pet. i. 11).  Also S. John xv. 26, xvi. 7,\nxx. 32, and the general similarity of expressions which, speaking of\nthe Holy Spirit, refer to the Father, and to the Son.\n\nThe Eastern Churches were opposed to the addition of the words, \"and\nfrom the Son.\"  The Western Churches were, mainly, in favour of it.\nThe controversy lasted from the 5th to the 11th century, and resulted\nin the schism which still separates the Eastern and Western Churches.\n\nIt is usually agreed that the difference is not one of doctrine.  The\nEasterns prefer the phrase \"receiving from the Son\": the Westerns\nprefer to assert afresh the equality of the Father and the Son, by\nusing the phrase, \"proceeding from the Father and the Son.\"  It may be\n{177} doubted whether the words should have been added without the\nassent of a General Council.  But there is no denial of the equality of\nthe Father, the Son, and the Holy Ghost, in the Eastern, nor in the\nWestern, Churches.\n\n\n\n[1] On p. 124, we have accidentally written 'Chalcedon' for 'Ephesus':\nand _vice versa_.  The dates are correctly given on pp. 122, 123.\n\n\n\n\nAPPENDIX F.\n\nON THE GREEK ORIGIN OF LITANIES (p. 153).\n\n_Litany_ comes from the Greek _litaneia_.\n\n_lite_ means a prayer; whence (_litanos_) one who prays; _litaneuo_ to\nbe a person who prays; _litaneia_ a continued prayer.  Thus _Litany_\nhas the meaning of \"prolonged prayers.\"\n\n\nIn _the (Greek) Liturgy of S. James_, there are three Bidding Prayers\n(besides the \"Diptychs\"), which have something of the Litany Form.  The\nfollowing suffrages are selected from the one to which we have referred:\n\n\"_The Deacon_.  Let us beseech the Lord in peace.\n\n_The Laity_.  Lord, have mercy.\n\n_The Deacon_.  O God, by thy love grant us safety, mercy, compassion,\nand protection.  _The Laity_.  Lord, have mercy.\n\n_The Deacon_.  For the peace that is from above, for the love of God\ntowards man, and for the safety of our souls, let us beseech the Lord.\n_The Laity_ (after each suffrage).  Lord, have mercy.\n\n_The Deacon_.  For the peace of the whole world, and the unity of all\nthe holy churches of God, let us &c.\n\n{178}\n\nFor those who bear fruit and do good in the holy churches of God, those\nwho remember the poor, the widows, and fatherless, strangers and needy\npersons, and for those who have bidden us to remember them in our\nprayers, let us &c.\n\nFor those who are in old age and weakness, by disease or illness, for\nthose who are oppressed by unclean spirits, for their speedy recovery\nand safety through God's help, let us &c.\n\nFor those who pass their lives in singleness, devotion, or meditation,\nfor those in holy matrimony, those engaged in life's battle in\nmountains, and caves, and pits of the earth, our holy fathers and\nbrothers, let us &c.\n\nFor Christian sailors, travellers, strangers, and those in captivity,\nin exile, those in prisons, and bitter slavery, being our brethren, for\ntheir return in peace, let us &c.\n\nFor the remission of our sins, and pardon of our faults, and for our\ndeliverance from all tribulation, anger, danger, and necessity, and\nfrom the rising-up of enemies, let us &c.\n\nFor a mild season, gentle rains, and kindly dews, for plenteous crops,\nand a perfect year crowned (with His goodness), let us &c.\n\nFor those who are present and pray with us at this sacred hour and at\nany time, our fathers and brothers, for their earnestness, toil, and\nreadiness of heart, let us beseech the Lord.\n\nThat our prayer may be heard, and may be acceptable before God; and\nthat his mercies and compassions may be poured abundantly upon us, let\nus beseech the Lord.\"\n\n      *      *      *      *      *      *      *      *\n\n\n\n\n{179}\n\nDATES.\n\nThe principal dates which are of use in reading this book fall into\nfour groups:\n\n  1.  The Early Church.\n  2.  The Discussion of the Creed.\n  3.  The Growth of Services.\n  4.  The Growth of the English Services.\n\nThere is of course a certain amount of overlapping: but this will be\nreadily understood.  The reader will also easily guess when the years\nmentioned are those of a life, or those of a reign.\n\n  Early Dates.\n\n  A.D.                               A.D.\n\n  14-37. Tiberius, emp.\n\n  54-68. Nero, emp.\n\n  98-117. Trajan, emp.              112. Pliny's letter.\n\n                                    55-(117). Tacitus, hist.\n\n                                      -(120). Suetonius, hist.\n\n  138-161.  Antoninus Pius, emp.    140. Justin's 1st Apology.\n\n                                    70-156. Polycarp, Bp.\n\n  161-180.  Marcus Aurelius, emp.   86-117. Pothinus, Bp.\n\n                                    (125)-202. Irenaeus, Bp.\n\n                                    -(222). Tertullian.\n\n                                    -253. Origen.\n\n                                    -253. Cyprian, Bp.\n\n  306-337.  Constantine, emp.\n\n\n{180}\n\nThe discussion of the Articles of the Creed.\n\n  Doubts.              Writers.          Councils.         Creed.\n\n  First & second\n    centuries.\n\n  Ebionites.           Irenaeus,\n                       abt 180.\n\n                       Tertullian,\n                       abt 200.\n\n  Docetae.\n\n  Gnostics.\n\n  Third century.       Cyprian, Bp,                        ? Apostles'\n                       ? 253.                                Creed.\n\n  Sabellians.\n\n  Arians.\n\n  Fourth century.      Athanasius, Bp,   Nicaea, 325.    ) Nicene\n                       (300)-371.                        ) Creed\n                                                         )\n                       Basil, Bp,                        )\n                       329-379                           )\n                                                         )\n  Apollinarians.       Ambrose, Bp,      Constantinople, )\n                       340-397.          381.            )\n\n                       Chrysostom, Bp,\n                       (347)-407.\n\n  Fifth century.       Jerome,\n                       346-420.\n\n  Nestorians.          Augustine, Bp,    Ephesus, 431.\n                       354-430.\n\n  Eutychians, or  )                      Chalcedon, 461.\n  Monophysites.   )\n\n  Seventh century.\n\n  Monothelites.                          Constantinople,   'Athanasian'\n                                         680.              Creed.\n\n{181}\n\nDATES CONNECTED WITH THE\n\nGrowth of the Christian Service Books.\n\nA.D.\n\n      112. Pliny's Letter.\n      140. Justin Martyr's 1st Apology.\n  340-397. Ambrose, Bp of Milan.\n  347-407. Chrysostom, Bp of Constantinople.\n  Before 400. Clementine Liturgy.\n  463-474. Mamertus, Bp of Vienne.  _Litanies_.\n  590-604. Gregory, Bp of Rome.  _Litany: Sacramentary_.\n           Sacramentaries of 7th century, &c., representing\n           work of\n             440-461. Leo, Bp of Rome.\n             492-496. Gelasius, Bp of Rome.\n             590-604. Gregory, Bp of Rome.\n\n  742-814. Charlemagne.  Abolition of Gallican Liturgy.\n      747. Great Council of Cloveshoo.\n\n\n\nDATES CONNECTED WITH THE\n\nGrowth of the Service Books in England.\n\n  200. Christianity already established in Britain.  (_Tertullian_.)\n  314. Council at Arles in France.  Three British Bishops signed.\n  596-605. Augustine, Archbishop of Canterbury.\n  664. Council of Whitby.\n  747. The great Council of Cloveshoo.\n\n\nRestraints upon the influence of the Pope in England.\n\n  1215. Magna Charta.\n  1279. Statute of Mortmain.\n  1351. Statute of Provisors.\n  1352. Statute of Praemunire.\n\n\n{182}\n\n  Translations of the Bible          Revisions of the Prayer Book\n    in England.                        in England.\n\n  8th century.  Psalms (_Saxon_).\n    The Gospels (_Egbert_).\n    S. John (_Bede_).\n\n  880. The Psalms (_King Alfred_).\n\n                                     1085. The Sarum Use.\n\n  1380-4. Wyclifs Bible.\n\n  1526-31. Tyndale.\n\n  1535. Coverdale.\n\n  1539. Cranmer (The Great Bible).\n\n                                     1545. The King's Primer.\n\n                                     1548. The Order of the Communion.\n\n                                     1549. First  Revision in English.\n\n                                     1552. Second Revision in English.\n\n                                     1553. (Latin) Uses restored.\n\n                                     1558-9. Third Revision in English.\n\n  1568. The Bishops' Bible.\n\n                                     1604. Fourth Revision.\n\n  1611. The Authorised Version.\n\n                                     1645-60. Prayer Book forbidden\n                                              by the Long Parliament.\n\n                                     1661-2. Fifth Revision.\n\n                                     1871. New Lectionary.\n\n                                     1872. Shortened Services allowed.\n\n  1881, 1885. The Revised Version.\n\n\n\n\n{183}\n\nINDEX.\n\n  Absolution, 29, 31, 35\n  Alcuin, 140\n  Alexandrine MS., 65, 69\n  Ambrose, Bp of Milan, 42, 43, 57 n., 63, 65, 78\n  Amen, 18, 20, 23, 37, 127-8, 159\n  Anthem, 20, 22, 28, 128, 142, 146-152\n  Antiphon, 9, 10, 19, 60, 132, 133, 134, 146\n  Antiphonal, 3, 40, 128, 157, 158\n  Antiphonary, 128, 134, 135, 148\n  Apocrypha, 51, 56\n  Apollinarian, 124\n  Arian and Arius, 110, 120, 122\n  Athanasian, see Creed\n  Athanasius, 124\n  Augustine, Archbp of Canterbury, 155, 171\n  Augustine, Bp of Hippo, 65, 78, 94, 124, 155\n  Authorised, see Bible\n\n  Basil, Bp of Caesarea, 29 n., 70, 144\n  Benedicite, 11, 63, 77, 78-81, 88\n  Benedictus, 62, 63, 83-6\n  Bible, 47-57, 182\n    -- Authorised V., 40, 41\n    -- Bishops', 11, 41\n    -- Great, 41\n    -- Revised V., 182\n    -- Wyclif, 13\n  Breviary, 59, 132, 134\n  Bright, 135, 139, 140\n\n  Calendar, 57\n  Cambridge Companion, 47\n  Canon, 57\n  Cantate, 63, 77, 81\n  Canticles, 4, 9, 37, 39, 41, 57, 59, 61, 88\n  Capitulum, 61, 62\n  Cartwright, 20, 22\n  Catholic Church, 105, 107, 112, 120, 121-2\n  Catholic Religion, 101, 125\n  Chalcedon Council, 97, 122, 124\n  Chant, 39\n  Charlemagne, 124, 140\n  Chaucer, 148\n  Choral Singing, 3\n  Christian Verity, 101, 125\n  Chrysostom, Bp of Constantinople, 54 n., 143, 144, 153, 158\n  Clementine Liturgy, 144\n  Cloveshoo, 155\n  Collecta, Collectio, 139, 140\n  Collects, 9, 10, 28, 127-142\n  Combination of Services, 9-10\n  Communion, Holy, 5, 10, 58, 59, 131\n  Communion of Saints, 112\n  Compline, 7, 43, 60, 63\n  Confession, 10, 24, 28, 30-32, 35\n  Consubstantial, 126\n  Continuous Singing, 3\n  Controversy, 118-123\n  Corinth, 18\n  Cosin, Bp of Durham, 61, 117 n.\n  Creeds, 89-94\n  Creed, Apostles', 28, 39, 91-8, 104-114, 116, 118\n  Creed, Athanasian, 92, 99, 101, 115-126\n  Creed, Nicene, 92, 94, 110, 114, 116, 118, 126\n  Cyprian, Bp of Carthage, 66, 72\n\n  Daily Service, 25, 26\n  Day Hours, 6, 8, 9, 10, 60, 61, 63-4, 132, 173\n  Deus Misereatur, 63, 83, 88\n  Direct Singing, 3\n  Docetae, 110, 121\n  Doxology, 24, 27, 37, 53, 70, 131\n  Doxology in Te Deum, 74\n  Duplication, 33, 34, 35, 160, 161, 162-4\n\n  Ebionite, 119\n  Edward VI., 26, 27, 41, 134\n  Ember Prayers, 144\n    -- Week, 159\n  Ephesus Council, 18\n  Eusebius, 95\n  Eutyches, Eutychian, 122, 123\n  Evangelistarium, see Lectionaries\n  Evensong, 10, 42, 141, 142, and see Mattins\n  Excursus, 113\n  Exhortation, 29, 30, 34\n  Extempore worship, 1, 2, 17\n\n  Faldstool, 156-7\n  Festivals, 44\n  Forms of worship, 2, 3, 4, 17\n\n  Gallican Church, 61\n  Gelasian Sacramentary, 137, 141, 143, 144\n  Gelasius, 136\n  Gloria Patri, 4, 10, 11, 28, 37, 39, 40, 74, 114, 116-7,\n    129, 149, 158, 172\n  Gnostic, 121\n  Gradual, 135\n  Great Bible, see Bible\n  Gregory the Great, 135, 155\n\n  Hampton Court Conference, 40\n  Haphtarah, 53\n  Harvey Goodwin, 92, 116\n  Hebrew, 18\n  Henry VIII., 41\n  Hilary of Arles, 78, 124\n    -- Poictiers, 78\n  Homilies, 155\n  Honorius, 122\n  Hook, 57\n  Hooker, 20, 22\n  Hours of Prayer, 5-6\n  Hymns, 9, 39, 44, 60-2, 66, 69, 76, 77\n  Hymn, Greek, 71\n\n  Intention, 15, 17, 24, 44\n  Intercessions, 161, 165-9\n  Interjectional, 20, 21, 23, 127, 128\n  Introductory, 29, 32\n  Invitatory, 40\n  Invocations, 161\n  Irenaeus, 95, 96, 97, 98, 154\n\n  Jerome, S., 42, 51, 54\n  Jew, 119, 121\n  Jewish Influence, 18\n    -- Lectionary, 53\n  Jubilate, 63, 83, 87, 88\n  Justification, 117\n  Justin Martyr, 3, 54, 58, 59\n\n  Kay, 88\n  Keble, 71\n  Keynote, 16, 24\n\n  Latin Services, 25\n  Lauds, 6, 7, 9, 43, 44, 60, 61, 62, 63, 87, 132\n  Lectern, 57\n  Lectionaries, 51-7, 135\n  Legenda, 134\n  Leo the Great, 136\n  Lessons, 9, 10, 18, 24, 28, 39, 41, 47-57, 76, 77, 82,\n    83, Appendix C, 173\n  Litany, 20, 23, 35, 153-173\n    -- Lesser, 9, 11, 131, 157\n  Liturgy, 10, 40, 41\n    -- of S. James, 153\n  Lord's Prayer, 9, 11, 12-17, 28, 37, 38, 131\n\n  Macedonius, Bp of Constantinople, 120\n  Magnificat, 63, 77, 78, 146-150\n  Mamertus, Bp of Vienne, 154\n  Manichaean, 121\n  Manual, 134\n  Manuscripts, 32\n  Map of Lessons, 64\n  Mattin-Lauds, 6, 7, 60, 62, 63\n  Mattins, 6, 7, 10, 42, 43, 141\n  Missal, 135\n  Monothelites, Monophysites, 122, 124\n  Morning Service, 8, 24, 25\n\n  Names and Titles, 10\n  Nero, 106, 107\n  Nestorian, 122, 123, 124\n  New Testament, 49\n  Nicene, see Creed\n  Nocturn, 42\n  None, 7, 43\n  Nunc Dimittis, 63, 83, 86, 87\n\n  Obsecrations, 161, 164\n  Occasional Prayers and Thanksgivings, 131, 144, 145, 158-9\n  Office Hymns, 61\n  Old Testament, 48, 62\n  Ordinary, 7, 44\n  Original Sin, 102\n  Ornaments, 26, 57\n  O Sapientia, 146\n\n  Parascha, 53\n  Pater Noster, 11\n  Paul, S., 18\n  Petitions, 14\n  Pie, 33\n  Pliny, 107, Appendix D, 174-5\n  Polycarp, 154\n  Portiforium, 134\n  Pothinus, 154\n  Praise Terminations, 8-14, 30, 37, 47, 58, 63, 78\n  Prayers, 24, 112-144\n  Preceded Form, 21, 23\n  Preces, 21, 28, 128, 129, 130, 132-134\n  Predestination, 102\n  Preface, 33, 40-1, 43, 44, 119, 140, 165\n  Prime, 7, 43, 117 n.\n  Proper Lessons, 55\n  Prophets, 29, 49\n  Psalms, 18, 24, 28, 37-46, 100, 117 n., 132\n  Psalms, method of singing, 3, 4\n  Psalter, 41, 134\n\n  Quicunque vult, 11, 126\n\n  Reading, 30\n  Responds, 10, 39\n  Responsorial, 3, 20\n  Resurrection, 113, 114\n  Revelation, 90, 100, 104\n  Revision and Revisers, 26, 32, 33, 41, 129, 132, 134, 158, 159\n  Rogation Days, 154-6\n    -- Litanies, 155, 172\n  Rubrics, 4, 25, 32, 57, 129, 130, 131\n\n  Sabellian, 119\n  Sacramental, 112\n  Sacramentary, 135-7\n  Sanctification, 103\n  Sarum Breviary, 33, 132, 133\n    -- Litany, 158\n  Sarum Missal, 170\n    -- Use, 33, 43, 88, 171, 172\n  Scripture, Holy, 10\n  Seats, 57\n  Self-examination, 93, 94\n  Semi-Arian, 120\n  Sentences, 29\n  Septuagint, 43, 132\n  Services, 42\n  Setting, 15, 16, 17 n., 24, 147, 150\n  Sext, 7, 43\n\n  Socrates, 102, 103, 104, 105\n  Special Psalms, 44\n  Stanzas of Te Deum, 66-9\n  Substance, 126\n  Suetonius, 106\n  Suffrage, 159, etc.\n  Surplice, 26\n  Symbolum, 93\n  Synagogue Services, 18, 51, 54\n\n  Table of Worship Forms, 20\n  Tacitus, 106-7\n  Te Deum, 4, 63, 65-75, 76, 78, 83\n  Temple, 18\n  Terce, 7, 43\n  Tertullian, 95\n  Testament, O. and N., 62\n  Thanksgivings, 10, 14, 15, 28, 30, 144, 145\n  Theodosius, 42\n  Tiberius, 107\n  Translation, 41\n  Translators, 10, 173\n  Travers, Walter, 20\n\n  Uses, see Sarum\n\n  Variations, 1-4\n  Variety, 3\n  Venite, 11, 40, 146, 147, 149\n  Verity, Christian, 101, 125\n  Verse and Respond, 127, 132-4, 146, 148, 172\n  Versicles, 9, 10, 39\n  Vespers, 6, 7, 42, 43, 60, 63, 132\n  Vulgate, 43, 132\n\n  Witness of Bible, 104, 105, 107-114\n  Worship, 13, 18\n    -- Forms, 20, 11, 24, 127\n  Wreathing, 160-1\n\n  Zacharias, 84\n  Zechariah, 84","title":"The Prayer Book Explained","tradition":"scripture-revelation","translated_text":null,"word_count":47669}