We base our claim upon our forlorn condition, and appeal to God's mercy. Note the repetitionmerciful—mercifully—graciously—goodness. The temper of the prayer is of kin to Psalm lxix. which—especially in verses 13 to 21, and in its final thankfulness, as sure of God's help—may have inspired its words and thoughts.
Psalm xliv.1st and last verses. Doubtless an abbreviation of the whole psalm, which stood at the beginning of the 3rd Rogation Litany.
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If it be thought that the Gloria Patri occurs as a surprise in the midst of these entreaties, we may notice (1) that all entreaties are more real when they recognise truly the Majesty of God; and (2) that S. Augustine's processional Litany when he came to Canterbury (A.D. 596) concluded with Alleluia. "We beseech thee, O Lord, in all Thy mercy, that Thy wrath and Thine anger may be removed from this city and from Thy holy house, for we have sinned. Alleluia." (Taken from the 2nd Rogation Litany), (3) theGloria Patriis always said after a Psalm in the Services, and sometimes after parts of a Psalm.
The eight versicles which follow next are addressed to Christ, and in most editions of the Prayer Book are separated by a small space from the Verse and Respond,
Priest. O Lord, let thy mercy, &c.Answer. As we do put, &c.
These eight versicles were, even in 1544, distinguished from those two, although they were then all marked to be said responsorially. In 1549 the direction for responsorial use was omitted for the eight verses, and retained for the couplet which anticipates the next collect. We may infer from this that it is intended that the eight verses should be said, or sung, antiphonally. In the Sarum Use (3rd Litany for S. Mark's Day), they were all to be said, first by the Minister, and repeated by the People.
The eight versicles form a section by themselves, and have a different setting from the sections which {172} precede and follow them. It was, no doubt, intended to make this 3rd Section a very solemn appeal to Christ, for help in all those difficulties and anxieties which have been recited in Section i.; and to make this appeal more earnest,becauseof the evil plight which is acknowledged in Section ii.
The phrases are freely translated from the Latin of the Sarum Use, suggested by a thorough knowledge of the Psalms, but not, we believe, to be regarded as quotations therefrom.O Son of Davidwas substituted forFili Dei vivi, in making the translation. There is not sufficient ground for supposing that it was done by accident. In the appeal for a merciful hearing, it is right to ground it first upon His Human Nature as Son of Man, and then upon His Divine Nature as Christ, and Lord.
TheCollect of Complete Confidence, with its Verse and Respond, is placed here to strike the keynote of the Section: and the Section is filled up from the Occasional Prayers, or from the Collects after the Communion Service.
This is obviously the place where other prayers may be introduced, when urgent needs require them.
TheVerse and Respond: Psalm xxxiii. 22. The first half of the Collect was formerly a complete prayer, separated from the other half, in the Litany of 1544, byO God whose nature, &c., the prayerfor {173} Clergy and People, and another prayer. The Verse contains the thought of the first half, the Respond has the thought of the second half.
Since the special prayers which are used in this Section are only occasional, and rarely more than one or two at a time, they were all placed (1662) in a chapter by themselves, after the end of the Litany.
[1] Lightfoot,Apost. Fathers, Pt. II. vol. 1. p. 446.
[2] This date is variously stated. Hotham inDict. Chr. Ant.vol. 11. says 477; Scudamore in the same vol. 452; Hooker 'about 450'; Burbidge 450; Maclear (S.P.C.K.) and Prayer Book Interleaved 460; Proctor 'about 460'; Daniel, J. H. Blunt, and Barry 467. The datesknownof Mamertus are between 463 and 474. (Professor Collins tells me no others are known.)
[3] In some Churches this day was the Festival of Augustine, Bp of Hippo. The Calendar of Le Bec, however, sets it down to our Augustine, as our own Calendar does. I do not know whether this agreement between them was after, or before, that famous Abbey sent us Lanfranc and Anselm to be successors of Augustine at Canterbury.
[4] Fald-stool. Faudestola (whence French, fauteuil) is said by Martene to be adopted into Latin; and by Brachet is traced to a German origin, Falt-stuol. The idea of these derivations is, that the Prie-dieu, or kneeling-desk, was able to fold up and be made, perhaps, a chair. But the connection with Rogations suggests (A.S.) Feald-stól, or Feld-stól (German Feld-stuhl), i.e. a moveable seat (cf. camp-stool).
[5] See George Herbert's poem, "A wreath."
[6] The settlement of words of general meaning, into titles of office, is frequent enough to supply ample illustration of the process briefly indicated above. Pastor, General, Major, Mayor, and many other words, including Rector, Vicar, Curate, may be traced through changes which are often singularly similar to those of Bishop, Priest, and Deacon. It is a natural process—so natural as to be almost invariable.
[7] The Greek Translation of our Prayer Book hasoraious, timely or seasonable: the German has "lieben," dear, beloved, or kindly in the other sense, which, though as old as Chaucer's time, is not the meaning here.
ON THE LESSONS IN THE DAY HOURS, (p. 55.)
The Preface to the Prayer BookConcerning the Service of the Churchstates that, prior to 1549, the old order, for reading the greatest part of the Bible through every year, had been "so altered, broken, and neglected, that commonly when any book of the Bible was begun, after three or four chapters were read out, all the rest were unread."
There was a First Lesson from the Old Testament, a Second Lesson from aCommentary, and a Third Lesson from the New Testament.
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On certain days, each Lesson consisted of three parts; and the second and third parts of the Third Lesson were from a Commentary.
The occurrence of Saints' Days was so frequent as to disturb many of these: for the special Lessons of a Saint's Day were read, instead of those of the regular course.
The theory of reading the whole books had been maintained; but it broke down in practice.
It is worthy of notice that these various Lessons, from the Bible, from Commentaries, and from the acts and martyrdoms of Saints, were all "set" with Verses, Responds etc. so as to be Acts of Worship, as well as a means of Instruction.
ON PLINY'S LETTER TO THE EMPEROR TRAJAN. (p. 107.)
[Pliny the younger was Governor of Pontus and Bithynia during some of the early years of the 2nd century. Trajan was Emperor from A.D. 98 to 117. The letter, from which we give some extracts, has been dated (Bp Lightfoot) A.D. 112. It shows that the marvellous spreading of the Faith took place in the face of laws which made it a crime to be a Christian: and that the closest enquiry on Pliny's part made him aware of their high moral standard, and of the stedfastness of their devotion.]
"* * * The method I have observed towards those who have been brought before me as Christians is this; I interrogated them whether they were Christians; {175} if they confessed, I repeated the question twice, adding threats at the same time; and if they still persevered, I ordered them to be immediately punished. For, I was persuaded, whatever the nature of their opinions might be, a contumacious and inflexible obstinacy certainly deserves correction. * * * An information was presented to me without any name subscribed, containing a charge against several persons; these, upon examination, denied they were, or ever had been, Christians. They repeated after me an invocation to the gods, and offered religious rites with wine and frankincense before your statue * * * and even reviled the name of Christ; whereas there is no forcing, it is said, those who are really Christians, into any of these compliances. * * * The rest owned indeed they had been of that number formerly, but had now (some above three, others more, and a few above twenty years ago) renounced that error. * * * They affirmed the whole of their guilt, or their error, was, that they met on a certain stated day before it was light, and addressed themselves in a form of prayer to Christ, as to some god, binding themselves by a solemn oath, not for the purposes of any wicked design, but never to commit any fraud, theft, or adultery; never to falsify their word, nor deny a trust when they should be called upon to deliver it up: after which, it was their custom to separate, and then reassemble to eat in common a harmless meal. * * * Great numbers must be involved in the danger of these prosecutions which have already extended and are still likely to extend, to persons of all ranks and ages, and even of both sexes. In fact, this contagious superstition is not confined to the cities only, but has spread its infection among the neighbouring villages and country. * * *"
Melmoth's Translation(1747).
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ON THE ADDITION OF "FILIOQUE" TO THE CREED. (p. 124.)
The Nicene Creed (325) had the words "Proceeding from the Father": the Council of Ephesus (431[1]) decreed that no addition was to be made to the Creed, as there settled. When, however, the question was raised whether we ought not to say "proceeding from the Father,and the Son(Filioque)," various Scripture phrases were adduced in support of it: such as,the Spirit of Christ(Rom. viii. 9),the Spirit of His Son(Gal. iv. 6),the supply of the Spirit of Jesus Christ(Phil. i. 19),the Spirit of Christ(1 Pet. i. 11). Also S. John xv. 26, xvi. 7, xx. 32, and the general similarity of expressions which, speaking of the Holy Spirit, refer to the Father, and to the Son.
The Eastern Churches were opposed to the addition of the words, "and from the Son." The Western Churches were, mainly, in favour of it. The controversy lasted from the 5th to the 11th century, and resulted in the schism which still separates the Eastern and Western Churches.
It is usually agreed that the difference is not one of doctrine. The Easterns prefer the phrase "receiving from the Son": the Westerns prefer to assert afresh the equality of the Father and the Son, by using the phrase, "proceeding from the Father and the Son." It may be {177} doubted whether the words should have been added without the assent of a General Council. But there is no denial of the equality of the Father, the Son, and the Holy Ghost, in the Eastern, nor in the Western, Churches.
[1] On p. 124, we have accidentally written 'Chalcedon' for 'Ephesus': andvice versâ. The dates are correctly given on pp. 122, 123.
ON THE GREEK ORIGIN OF LITANIES (p. 153).
Litanycomes from the Greeklitaneia.
litemeans a prayer; whence (litanos) one who prays;litaneuoto be a person who prays;litaneiaa continued prayer. ThusLitanyhas the meaning of "prolonged prayers."
Inthe (Greek) Liturgy of S. James, there are three Bidding Prayers (besides the "Diptychs"), which have something of the Litany Form. The following suffrages are selected from the one to which we have referred:
"The Deacon. Let us beseech the Lord in peace.
The Laity. Lord, have mercy.
The Deacon. O God, by thy love grant us safety, mercy, compassion, and protection.The Laity. Lord, have mercy.
The Deacon. For the peace that is from above, for the love of God towards man, and for the safety of our souls, let us beseech the Lord.The Laity(after each suffrage). Lord, have mercy.
The Deacon. For the peace of the whole world, and the unity of all the holy churches of God, let us &c.
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For those who bear fruit and do good in the holy churches of God, those who remember the poor, the widows, and fatherless, strangers and needy persons, and for those who have bidden us to remember them in our prayers, let us &c.
For those who are in old age and weakness, by disease or illness, for those who are oppressed by unclean spirits, for their speedy recovery and safety through God's help, let us &c.
For those who pass their lives in singleness, devotion, or meditation, for those in holy matrimony, those engaged in life's battle in mountains, and caves, and pits of the earth, our holy fathers and brothers, let us &c.
For Christian sailors, travellers, strangers, and those in captivity, in exile, those in prisons, and bitter slavery, being our brethren, for their return in peace, let us &c.
For the remission of our sins, and pardon of our faults, and for our deliverance from all tribulation, anger, danger, and necessity, and from the rising-up of enemies, let us &c.
For a mild season, gentle rains, and kindly dews, for plenteous crops, and a perfect year crowned (with His goodness), let us &c.
For those who are present and pray with us at this sacred hour and at any time, our fathers and brothers, for their earnestness, toil, and readiness of heart, let us beseech the Lord.
That our prayer may be heard, and may be acceptable before God; and that his mercies and compassions may be poured abundantly upon us, let us beseech the Lord."
* * * * * * * *
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The principal dates which are of use in reading this book fall into four groups:
1. The Early Church. 2. The Discussion of the Creed. 3. The Growth of Services. 4. The Growth of the English Services.
There is of course a certain amount of overlapping: but this will be readily understood. The reader will also easily guess when the years mentioned are those of a life, or those of a reign.
Early Dates.
14-37. Tiberius, emp.
54-68. Nero, emp.
98-117. Trajan, emp. 112. Pliny's letter.
55-(117). Tacitus, hist.
-(120). Suetonius, hist.
138-161. Antoninus Pius, emp. 140. Justin's 1st Apology.
70-156. Polycarp, Bp.
161-180. Marcus Aurelius, emp. 86-117. Pothinus, Bp.
(125)-202. Irenaeus, Bp.
-(222). Tertullian.
-253. Origen.
-253. Cyprian, Bp.
306-337. Constantine, emp.
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The discussion of the Articles of the Creed.
Doubts. Writers. Councils. Creed.
First & secondcenturies.
Ebionites. Irenaeus,abt 180.
Tertullian,abt 200.
Docetae.
Gnostics.
Third century. Cyprian, Bp, ? Apostles' ? 253. Creed.
Sabellians.
Arians.
Fourth century. Athanasius, Bp, Nicaea, 325. ) Nicene(300)-371. ) Creed)Basil, Bp, )329-379 ))Apollinarians. Ambrose, Bp, Constantinople, )340-397. 381. )
Chrysostom, Bp,(347)-407.
Fifth century. Jerome,346-420.
Nestorians. Augustine, Bp, Ephesus, 431.354-430.
Eutychians, or ) Chalcedon, 461.Monophysites. )
Seventh century.
Monothelites. Constantinople, 'Athanasian' 680. Creed.
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Growth of the Christian Service Books.
112. Pliny's Letter.140. Justin Martyr's 1st Apology.340-397. Ambrose, Bp of Milan.347-407. Chrysostom, Bp of Constantinople.Before 400. Clementine Liturgy.463-474. Mamertus, Bp of Vienne.Litanies.590-604. Gregory, Bp of Rome.Litany: Sacramentary.Sacramentaries of 7th century, &c., representingwork of440-461. Leo, Bp of Rome.492-496. Gelasius, Bp of Rome.590-604. Gregory, Bp of Rome.
742-814. Charlemagne. Abolition of Gallican Liturgy. 747. Great Council of Cloveshoo.
Growth of the Service Books in England.
200. Christianity already established in Britain. (Tertullian.)314. Council at Arles in France. Three British Bishops signed.596-605. Augustine, Archbishop of Canterbury.664. Council of Whitby.747. The great Council of Cloveshoo.
Restraints upon the influence of the Pope in England.
1215. Magna Charta. 1279. Statute of Mortmain. 1351. Statute of Provisors. 1352. Statute of Praemunire.
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Translations of the Bible Revisions of the Prayer Book in England. in England.
8th century. Psalms (Saxon). The Gospels (Egbert). S. John (Bede).
880. The Psalms (King Alfred).
1085. The Sarum Use.
1380-4. Wyclifs Bible.
1526-31. Tyndale.
1535. Coverdale.
1539. Cranmer (The Great Bible).
1545. The King's Primer.
1548. The Order of the Communion.
1549. First Revision in English.
1552. Second Revision in English.
1553. (Latin) Uses restored.
1558-9. Third Revision in English.
1568. The Bishops' Bible.
1604. Fourth Revision.
1611. The Authorised Version.
1645-60. Prayer Book forbidden by the Long Parliament.
1661-2. Fifth Revision.
1871. New Lectionary.
1872. Shortened Services allowed.
1881, 1885. The Revised Version.
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Absolution, 29, 31, 35Alcuin, 140Alexandrine MS., 65, 69Ambrose, Bp of Milan, 42, 43, 57 n., 63, 65, 78Amen, 18, 20, 23, 37, 127-8, 159Anthem, 20, 22, 28, 128, 142, 146-152Antiphon, 9, 10, 19, 60, 132, 133, 134, 146Antiphonal, 3, 40, 128, 157, 158Antiphonary, 128, 134, 135, 148Apocrypha, 51, 56Apollinarian, 124Arian and Arius, 110, 120, 122Athanasian, see CreedAthanasius, 124Augustine, Archbp of Canterbury, 155, 171Augustine, Bp of Hippo, 65, 78, 94, 124, 155Authorised, see Bible
Basil, Bp of Caesarea, 29 n., 70, 144Benedicite, 11, 63, 77, 78-81, 88Benedictus, 62, 63, 83-6Bible, 47-57, 182— Authorised V., 40, 41— Bishops', 11, 41— Great, 41— Revised V., 182— Wyclif, 13Breviary, 59, 132, 134Bright, 135, 139, 140
Calendar, 57Cambridge Companion, 47Canon, 57Cantate, 63, 77, 81Canticles, 4, 9, 37, 39, 41, 57, 59, 61, 88Capitulum, 61, 62Cartwright, 20, 22Catholic Church, 105, 107, 112, 120, 121-2Catholic Religion, 101, 125Chalcedon Council, 97, 122, 124Chant, 39Charlemagne, 124, 140Chaucer, 148Choral Singing, 3Christian Verity, 101, 125Chrysostom, Bp of Constantinople, 54 n., 143, 144, 153, 158Clementine Liturgy, 144Cloveshoo, 155Collecta, Collectio, 139, 140Collects, 9, 10, 28, 127-142Combination of Services, 9-10Communion, Holy, 5, 10, 58, 59, 131Communion of Saints, 112Compline, 7, 43, 60, 63Confession, 10, 24, 28, 30-32, 35Consubstantial, 126Continuous Singing, 3Controversy, 118-123Corinth, 18Cosin, Bp of Durham, 61, 117 n.Creeds, 89-94Creed, Apostles', 28, 39, 91-8, 104-114, 116, 118Creed, Athanasian, 92, 99, 101, 115-126Creed, Nicene, 92, 94, 110, 114, 116, 118, 126Cyprian, Bp of Carthage, 66, 72
Daily Service, 25, 26Day Hours, 6, 8, 9, 10, 60, 61, 63-4, 132, 173Deus Misereatur, 63, 83, 88Direct Singing, 3Docetae, 110, 121Doxology, 24, 27, 37, 53, 70, 131Doxology in Te Deum, 74Duplication, 33, 34, 35, 160, 161, 162-4
Ebionite, 119Edward VI., 26, 27, 41, 134Ember Prayers, 144— Week, 159Ephesus Council, 18Eusebius, 95Eutyches, Eutychian, 122, 123Evangelistarium, see LectionariesEvensong, 10, 42, 141, 142, and see MattinsExcursus, 113Exhortation, 29, 30, 34Extempore worship, 1, 2, 17
Faldstool, 156-7Festivals, 44Forms of worship, 2, 3, 4, 17
Gallican Church, 61Gelasian Sacramentary, 137, 141, 143, 144Gelasius, 136Gloria Patri, 4, 10, 11, 28, 37, 39, 40, 74, 114, 116-7,129, 149, 158, 172Gnostic, 121Gradual, 135Great Bible, see BibleGregory the Great, 135, 155
Hampton Court Conference, 40Haphtarah, 53Harvey Goodwin, 92, 116Hebrew, 18Henry VIII., 41Hilary of Arles, 78, 124— Poictiers, 78Homilies, 155Honorius, 122Hook, 57Hooker, 20, 22Hours of Prayer, 5-6Hymns, 9, 39, 44, 60-2, 66, 69, 76, 77Hymn, Greek, 71
Intention, 15, 17, 24, 44Intercessions, 161, 165-9Interjectional, 20, 21, 23, 127, 128Introductory, 29, 32Invitatory, 40Invocations, 161Irenaeus, 95, 96, 97, 98, 154
Jerome, S., 42, 51, 54Jew, 119, 121Jewish Influence, 18— Lectionary, 53Jubilate, 63, 83, 87, 88Justification, 117Justin Martyr, 3, 54, 58, 59
Kay, 88Keble, 71Keynote, 16, 24
Latin Services, 25Lauds, 6, 7, 9, 43, 44, 60, 61, 62, 63, 87, 132Lectern, 57Lectionaries, 51-7, 135Legenda, 134Leo the Great, 136Lessons, 9, 10, 18, 24, 28, 39, 41, 47-57, 76, 77, 82,83, Appendix C, 173Litany, 20, 23, 35, 153-173— Lesser, 9, 11, 131, 157Liturgy, 10, 40, 41— of S. James, 153Lord's Prayer, 9, 11, 12-17, 28, 37, 38, 131
Macedonius, Bp of Constantinople, 120Magnificat, 63, 77, 78, 146-150Mamertus, Bp of Vienne, 154Manichaean, 121Manual, 134Manuscripts, 32Map of Lessons, 64Mattin-Lauds, 6, 7, 60, 62, 63Mattins, 6, 7, 10, 42, 43, 141Missal, 135Monothelites, Monophysites, 122, 124Morning Service, 8, 24, 25
Names and Titles, 10Nero, 106, 107Nestorian, 122, 123, 124New Testament, 49Nicene, see CreedNocturn, 42None, 7, 43Nunc Dimittis, 63, 83, 86, 87
Obsecrations, 161, 164Occasional Prayers and Thanksgivings, 131, 144, 145, 158-9Office Hymns, 61Old Testament, 48, 62Ordinary, 7, 44Original Sin, 102Ornaments, 26, 57O Sapientia, 146
Parascha, 53Pater Noster, 11Paul, S., 18Petitions, 14Pie, 33Pliny, 107, Appendix D, 174-5Polycarp, 154Portiforium, 134Pothinus, 154Praise Terminations, 8-14, 30, 37, 47, 58, 63, 78Prayers, 24, 112-144Preceded Form, 21, 23Preces, 21, 28, 128, 129, 130, 132-134Predestination, 102Preface, 33, 40-1, 43, 44, 119, 140, 165Prime, 7, 43, 117 n.Proper Lessons, 55Prophets, 29, 49Psalms, 18, 24, 28, 37-46, 100, 117 n., 132Psalms, method of singing, 3, 4Psalter, 41, 134
Quicunque vult, 11, 126
Reading, 30Responds, 10, 39Responsorial, 3, 20Resurrection, 113, 114Revelation, 90, 100, 104Revision and Revisers, 26, 32, 33, 41, 129, 132, 134, 158, 159Rogation Days, 154-6— Litanies, 155, 172Rubrics, 4, 25, 32, 57, 129, 130, 131
Sabellian, 119Sacramental, 112Sacramentary, 135-7Sanctification, 103Sarum Breviary, 33, 132, 133— Litany, 158Sarum Missal, 170— Use, 33, 43, 88, 171, 172Scripture, Holy, 10Seats, 57Self-examination, 93, 94Semi-Arian, 120Sentences, 29Septuagint, 43, 132Services, 42Setting, 15, 16, 17 n., 24, 147, 150Sext, 7, 43
Socrates, 102, 103, 104, 105Special Psalms, 44Stanzas of Te Deum, 66-9Substance, 126Suetonius, 106Suffrage, 159, etc.Surplice, 26Symbolum, 93Synagogue Services, 18, 51, 54
Uses, see Sarum
Variations, 1-4Variety, 3Venite, 11, 40, 146, 147, 149Verity, Christian, 101, 125Verse and Respond, 127, 132-4, 146, 148, 172Versicles, 9, 10, 39Vespers, 6, 7, 42, 43, 60, 63, 132Vulgate, 43, 132
Witness of Bible, 104, 105, 107-114Worship, 13, 18— Forms, 20, 11, 24, 127Wreathing, 160-1
Zacharias, 84Zechariah, 84
End of Project Gutenberg's The Prayer Book Explained, by Percival Jackson