,,the ,,prayer ,,book ,,explained ,,by ,,the ,,rev4 ,,percival ,,jackson1 ,m4,a41 ,,jesus ,,college1 ,,cambridge4 ,,part ,i4 ,,the ,,daily ,,offices ,,and ,,the ,,litany4 ,,cambridge3 ,,at ,,the ,,university ,,press4 #aija ,the book requireth but orderly reading4 ,,hooker1 v4 xxxi4 #c4 v ,,preface4 ,to those who believe in ,one ,holy ,catholic ,church wherein dwelleth the ,holy ,spirit1 it will always be difficult to distrust the ,service ,book of any ,branch of it4 ,the old claim made at ,jerusalem with regard to the vexed questions of the ,church's infancy1 ,it seemed good to the ,holy ,ghost1 and to us 7,acts xv4 #bh71 rested not on the presence there of the good and wise1 on the prudence or self-sacrifice of those who had hazarded their lives for the ,name1 but on the reality of the ,lord's promised ,presence4 ,not because there were ,apostles there1 but because those there were the ,catholic and ,apostolic ,church1 they asked and received the guidance of the ,holy ,spirit4 ,it was a living and lasting ,presence1 touching with saving grace the treatment of such questions as the observance of ,mosaic precepts1 vi the eating of bought meat1 as well as ,purity of ,life4 ,we cannot doubt1 then1 that many ,services which have been criticised on afterthoughts were essentially constructed in accordance with the ,faith once for all delivered to the ,church4 ,to renounce this conviction with regard to our own ,church of ,england is to surrender its inheritance4 ,men of various tastes may prefer diverse rites3 reasonable sequence may suggest one method1 and glowing impulse another1 fear of misunderstanding a third2 but that which has seemed good to the ,holy ,ghost and ,his ,temple1 the ,church1 demands that we shall endeavour to believe it to be good1 and use it in the temper of faith4 ,the critical spirit1 as we now use criticism1 is not the spirit of worship4 ,for the spirit of worship is moved by ,faith--,faith supremely in ,god1 but also faith in the words which we use1 and in the people with whom we use them4 ,thus the truest cure for ,doubt is ,worship4 ,if my faith in a friend weakens ,i must go to see him1 to speak with him1 to restore our mutual vii confidence and love4 ,in like manner1 if my faith in ,god through ,christ weakens1 ,i must go to ,him1 speak with ,him1 seek a return of the old confidence and love4 ,in the belief that ,god is calling us to know ,him more perfectly by the ,worship which we offer in heart and life1 and in the confidence that our ,branch of the ,church has the guidance of the ,indwelling ,spirit1 this book is dedicated to ,his glory4 ,p4 ,j4 ,may #aija4 ix ,,contents4 ,,chapter ,i4 ,,page ,extempore ,worship and ,forms of ,worship 4 4 4 4 4 4 4 4 4 4 #a ,variations of words and phrases3 a4 ,variety of ,method 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #c b4 ,variety in ,singing 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 -- c4 ,variations in the component parts 4 4 4 4 4 4 4 4 #d ,,chapter ,,ii4 ,origin of ,morning and ,evening ,prayer 4 4 4 4 4 4 4 4 4 4 4 #e ,the ,day ,hours 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #f ,general ,scheme of the ,day ,hours 4 4 4 4 4 4 4 4 4 4 4 4 4 #h ,names and ,titles 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aj ,,chapter ,,iii4 ,the ,model--,the ,lord's ,prayer 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ab a4 ,two kinds of ,worship 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ac b4 ,praise and ,prayer 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ad c4 ,intention and ,setting 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ae d4 ,the ,key-note of ,prayer and ,praise 4 4 4 4 4 4 4 4 #af e4 ,forms of ,worship 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ag f4 ,worship-,forms 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ai ,table of ,worship ,forms 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ba ,appendix ,a4 ,hooker on the use of ,worship-,forms 4 4 4 4 #bb ,,chapter ,,iv4 ,morning and ,evening ,prayer 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #bd ,the two headings 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #be ,map of the two ,services 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #bh ,sentences1 ,exhortation1 ,confession1 ,absolution 4 4 4 4 4 4 #bi ,rubrics 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #cb ,duplication of ,phrases 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #cc ,,chapter ,v4 ,,praise ,i4 ,the ,psalms 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #cg ,the first ,lord's ,prayer 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ch ,the ,ladder of ,praise 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 -- ,versicles and ,psalms 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ci ,psalms in ,daily ,services 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #db ,,chapter ,,vi4 ,,praise ,,ii4 ,the ,lessons 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #dg ,a4 ,the ,study of the ,bible a help to worship3 ,the ,old ,testament--#a4 ,its agreement with the ,new 4 4 4 #dh #b4 ,its teachings 4 4 4 4 4 4 4 4 4 -- #c4 ,its #c parts--7a7 ,the ,law1 7b7 ,the ,psalms1 7c7 ,the ,prophets 4 4 4 4 4 4 4 4 4 4 4 -- ,the ,new ,testament--#d4 ,its #c parts--7a7 ,the ,history1 7b7 ,the ,epistles1 7c7 ,the ,revelation 4 4 4 4 4 4 4 4 4 4 #di ,the ,apocrypha-- #e4 ,its place in the ,prayer ,book 4 4 #ea ,b4 ,lessons and ,lectionaries 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 -- ,jewish ,lectionaries 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ea ,early ,christian ,lectionaries 4 4 4 4 4 4 4 4 4 4 4 4 4 #ed ,our own ,lectionary 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ee ,the ,reader 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #eg ,appendix ,b4 ,justin ,martyr's description of ,holy ,baptism and ,holy ,communion 4 4 4 4 4 4 4 4 #eh ,,chapter ,,vii4 ,,praise ,,iii4 ,hymns in the ,daily ,services 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #fj ,the ,day ,hour ,hymns 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 -- ,the ,canticles 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #fb ,map of the ,lessons and their ,canticles 4 4 4 4 4 4 4 4 4 #fd ,,chapter ,,viii4 ,,praise ,,iv4 ,te ,deum ,laudamus 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #fe ,the ,latin original4 ,its three stanzas 4 4 4 4 4 4 4 4 4 4 #ff ,notes on the words 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ga ,note on the ,doxology 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #gd ,,chapter ,,ix4 ,,praise ,v4 ,the ,canticles1 continued 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #gf ,magnificat1 ,benedicite1 ,cantate ,domino 4 4 4 4 4 4 4 4 4 4 #gg ,canticles which follow the ,second ,lesson3 4 4 4 4 4 4 4 4 #hb ,benedictus1 ,nunc dimittis1 ,jubilate ,deo1 ,deus misereatur 4 #hc ,,chapter ,x4 ,,praise ,,vi4 ,the ,creeds 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #hi ,the ,apostles' ,creed 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ia ,uses of ,creeds 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ib ,history of the ,apostles' ,creed 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #id ,creeds in the ,bible 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ie ,primitive ,creeds 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ig ,close of the ,praise ,service 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ii ,,chapter ,,xi4 ,reason1 ,history1 and ,revelation 4 4 4 4 4 4 4 4 4 4 4 4 4 #ajj ,i4 ,about ,god1 a4 ,what ,reason has to say 4 4 4 4 4 4 4 4 #aja b4 ,what the ,bible ,revelation has to say 4 #ajd ,,ii4 ,about ,jesus ,christ1 a4 ,what the outside world said 4 #ajf b4 ,what the ,bible says 4 4 4 4 4 #ajg ,,iii4 ,about the ,holy ,ghost4 ,what the ,bible says 4 4 4 4 4 4 #aaa ,,chapter ,,xii4 ,excursus on ,the ',athanasian' ,creed 4 4 4 4 4 4 4 4 4 4 4 4 #aae ,,chapter ,,xiii4 ,the ,service of ,prayer4 ,i4 ,preces and ,collects 4 4 4 4 4 4 #abg ,worship-,forms in the ,prayer ,service 4 4 4 4 4 4 4 4 4 4 4 #abh ,the ,prayer ,service ,rubrics 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aai ,a4 ,preces1 #acb2 ,b4 ,collects1 #acd2 ,c4 ,the other ,prayers 4 4 #adb ,,chapter ,,xiv4 ,the ,service of ,prayer4 ,,ii4 ,anthems 4 4 4 4 4 4 4 4 4 4 4 #adf a4 ,simple ,anthems 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #adg ,example4 ,advent setting of ,venite 4 4 4 4 4 4 4 4 4 4 -- b4 ,compound ,anthems 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #adh ,example4 ,the ,easter ,anthems in their original form 4 4 -- ,praise and ,prayer ,anthems 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aea ,hymns as ,anthems 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aeb ,,chapter ,,xv4 ,the ,service of ,prayer4 ,,iii4 ,the ,litany 4 4 4 4 4 4 4 4 4 #aec ,ancient ,litanies 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aed ,rogation ,litanies 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aee ,structure of the ,litany 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #aeg i4 ,our cry to ,christ1 #aei4 ii4 ,our cry to the ,father1 #agj4 iii4 ,appeal for help1 #aga4 iv4 ,pressing anxieties of the moment1 #agb4 v4 ,final ,commendation of our prayers to ,christ 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #agc ,appendix ,c4 ,lessons in the ,day ,hours 4 4 4 4 4 4 4 4 4 4 #agc ,appendix ,d4 ,pliny's ,letter to ,trajan 4 4 4 4 4 4 4 4 4 4 #agd ,appendix ,e4 ,the addition of ,filioque 4 4 4 4 4 4 4 4 4 #agf ,appendix ,f4 ,greek origin of ,litanies 4 4 4 4 4 4 4 4 4 4 #agg ,tables of ,dates 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #agi ,index 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 4 #ahc #a ,,chapter ,i4 ,,extempore ,,worship ,,and ,,forms ,,of ,,worship4 ,there is no such special merit in monotony as to require that the worship of ,god should be conducted wholly in one method rather than in several4 ,rather it must be acknowledged that there is merit in variety if it be subjected to dignity and order4 ,for a certain measure of variety arrests and engages the attention of the worshippers and sustains their interest4 ,,variations ,,of ,,words ,,and ,,phrases4 ,much has been said from time to time concerning ,extempore ,prayers and ,extempore ,praise1 as opposed to those which are more carefully prepared and agreed upon4 ,the discussion has been somewhat confused by the misuse of the word ,extempore4 ,prior to the invention of ,printing every one who had to conduct ,services was required to know them by heart1 so as to be able to say them without book4 ,the fact that he used no book did not make the prayers extempore4 ,in like manner one who is about to conduct the prayers of a ,congregation may carefully prepare his subjects1 phrases1 and words1 so as to avoid disorder in the subjects and unfitness in the words4 ,his prayers in that case are not strictly extempore4 #b ,if however he determines to leave the order of subjects and the choice of words and phrases to the impulse of the moment1 his thoughts may travel too fast1 or too slowly1 or too irregularly for the essential result3 for the blessing which ,christ promised is to those who unite in worship4 7,s4 ,matth4 xviii4 #ai1 #bj47 ,when a few people gather together with the same difficulties1 temptations1 dangers1 sins1 successes1 a truly extempore prayer may be made by one of them without creating any discord of desire amongst the rest3 but as soon as the congregation begins to include men and women of different occupations1 tempers1 ideas1 talents--if moreover the persons for whom intercessions should be made are widely scattered and very variously employed--it becomes necessary to supplement by careful preparation the impulses of any one who leads the worship of a congregation4 ,there is also great advantage in choosing the best phrases for expressing and including the worship of all4 ,we cannot doubt that the earliest prayers of the ,collect form had local colouring2 but those which have survived for our use are so expressed as to include many local applications1 and a very great variety of circumstances4 ,further1 it will be clear that an extempore prayer may be part of a form of ,service1 just as much as a printed prayer4 ,if the ,service is composed of1 ,the short ,prayer1 a ,lesson1 the long ,prayer1 the ,sermon and several ,hymns at fixed1 or unfixed1 places1 the ,service is a form4 ,the description of the ,holy ,communion in the time immediately after the death of ,s4 ,john the ,evangelist 7,justin ,martyr1 ,apology i4 #fe-fg1 #c see p4 #eh7 shows us a form which provided for the essentials of such a service1 with prayers1 praises1 lessons1 offertory1 ,consecration1 ,communion1 in order1 although he who conducted the ,service had a certain amount of liberty in using parts of it4 ,we may assume then that forms are good1 and that it is good to have preparation and order and chosen phrases4 ,the next question is how to provide for that ,variety which shall sustain interest and engage the mind of the worshipper in the great business of his ,service4 ,we may consider ,variety of method1 ,variety of singing1 and ,variations in the component parts of the ,service4 7a7 ,variety of ,method4 ,the worshippers are divided into two or more parties who take up their parts alternately1 or together4 ,it is evident that such a division may be made in many ways4 ,those which have been adopted in former times have resulted in the survival of five ,varieties for general ,congregations see chap4 ,,iii4 f44 7b7 ,variety in ,singing4 ,there were of old four methods of singing the ,psalms3 #a4 ,direct or ,choral4 #b4 ,antiphonal4 #c4 ,responsorial4 #d4 ,continuous4 #a4 ,the ,direct or ,choral ,singing was done by the whole choir3 #b4 ,the ,antiphonal by the two halves of the choir alternately3 #c4 ,the ,responsorial by the ,priest and choir alternately3 #d4 ,the ,continuous by the ,priest alone4 #d ,a careful study of the ,rubrics will show that great liberty is allowed in the ,prayer ,book in respect to the singing4 ,there is a ,rubric in the ,morning ,service which prescribes the manner of saying or singing ,gloria ,patri1 viz4 that it is to be ,responsorial4 ,the order is that after the ,morning and ,evening ,canticles ,as it was in the beginning1 c4 is to be an answer to ,glory be to the ,father1 c4 ,and this order may be found also after the ,versicles of ,mattins and ,evensong1 ,o ,lord1 open thou our lips4 ,it might be inferred from this that the ,psalms and ,canticles were intended to be sung in the same way4 ,but it is more likely that it was designed to continue an ancient freedom of choice which is now represented in our custom of using the ,antiphonal ,method when we sing1 and the ,responsorial when we say them4 ,the division of ,gloria ,patri into two verses was1 no doubt1 intended in any case4 ,the ,prayer ,book does not recommend the fourth method2 many rubrics indicate that the congregation should take a substantial share in the services with voice and heart4 7c7 ,variations in the ,component ,parts of ,services4 #a4 ,praise and ,prayer4 #b4 ,variations2 from ,service to ,service1 ,day to ,day1 ,week to ,week1 ,morning to ,evening1 ,season to ,season4 #e ,,chapter ,,ii4 ,,origin ,,of ,,morning ,,and ,,evening ,,prayer4 ,the ,services in the ,prayer ,book may be roughly classed as 7#a7 those which are used every week3 and 7#b7 those which are used more rarely4 ,the principal service is the ,holy ,communion2 which is provided with a special ,collect1 ,epistle and ,gospel for each week1 and for ,holy ,days of special importance as being connected with the ,lord's life on earth1 or with ,his immediate disciples4 ,the weekly ,collection1 enjoined by ,s4 ,paul in the churches of ,galatia and ,corinth 7#a ,cor4 xvi4 #b71 suggests that the ,holy ,communion was from the first the usual ,sunday ,service4 ,and this is confirmed when we find ,s4 ,paul making a rapid journey from ,greece to ,jerusalem 7,acts xx4 #af71 but waiting seven days at ,troas so as to be with the disciples there upon the first day of the week1 when they came together to break bread 7,acts xx4 #f1 #g73 cf4 also a similar sojourn at ,tyre on the same voyage 7,acts xxi4 #d74 ,but the ,holy ,communion was not the only regular ,service4 ,peter and ,john went to the ,temple 7,acts iii4 #a7 at the hour of prayer1 being the ninth hour4 ,peter went up upon the housetop to pray 7,acts x4 #i7 about the sixth hour4 #f ,cornelius saw the vision about the ninth hour 7,acts x4 #c74 ,they were all together in one place 7,acts ii4 #a7 upon the day of ,pentecost--and it was the third hour of the day 7,acts ii4 #ae74 ,these hours may have been suggested to them as ,christians by the solemn scenes of the crucifixion of our ,lord 7,s4 ,mark xv4 #be1 #cc1 c47#a4 ,the constant sense of responsibility and danger tended1 of course1 to the frequent assembling for united prayer4 ,it was natural to adopt some such method as that in ,psalm lv4 #ag1 evening1 morning and noon 7cf4 ,daniel vi4 #aj74 ,to these were added others3 in the #crd century for example we hear of one at dawn and one at sunset3 the former1 being especially a praise service1 came to be known as ,lauds or ,mattin-lauds2 the latter was soon called ,vespers 7vesperevening74 ,in the #dth century we hear of two more1 making up the seven times a day of ,psalm cxix4 #afd4 ,during this growth of daily services there is sometimes a #g doubt whether the night ,service is included in the reckoning3 but eventually we find for the daytime ,mattin-lauds1 ,prime1 ,terce1 ,sext1 ,none1 ,vespers1 and ,compline4 ,the precise time of each is not defined by its name4 ,if ,mattins 7i4e4 ,lauds7 was not finished when ,prime was due1 these two ,services were united4 ,but the office for ,terce might be said at the #bnd hour or at the #crd3 and in like manner ,sext belonged to any of the three hours before #ab2 and ,none to the three hours between #ab and #c4 ,thus the day was divided into portions of three hours each3 each portion had its own ,service1 named from its close1 but said at a variable time according to the appointment of the ,ordinary#b4 ,the tendency was to appoint an early part of the three hours for the ,service2 and this is visible in the word 'noon1' if it is true that #ab o'clock is so named from the custom of saying ,none at that time4 ,compline 7completorium7 is so called from its completing the services of the day4 ,it will be noted that many of the names of ,church ,officers and many other terms having a technical ,church meaning are ,greek in their derivation4 ,archangel1 ,angel1 ,bishop1 ,priest1 ,deacon1 ,church1 ,ecclesiastical1 ,apostle1 ,prophet1 ,martyr1 ,baptism1 ,epistle1 ,evangelical1 are instances of this2 and many languages show by these and other terms that ,christian ,churches derive much of their organization from times and places where the ,greek tongue was prevalent4 #h ,it might be thought perhaps that the ,latin derivation of the names of the ,day ,hour services would imply a more local and a ,western ,source for these ,hours of ,prayer4 ,but some of them are1 as we have shown1 very early in their origin1 and indeed there is evidence from books that something of the same order was very early observed in the ,eastern parts of ,christendom also4 ,this frequency of ,services had a great charm for men who lived together and worked together in communities1 with no great distance between their work and their ,church1 and who were able to fit their day's tasks and necessary meals to the intervals between the ,services4 ,it was not so suitable for mixed occupations or for isolated houses3 and as populations increased1 it became evident that a less frequent assembly would be more conducive to united worship4 ,,general ,,scheme ,,of ,,the ,,day ,,hours4 ,we will not enter into the minute differences of structure which are found in one or other of the ,day ,hours4 ,the following list will show the order of a ,service which is nearly identical with each of them43 ,our ,father1 c4 ,versicles4 ,hymn4 ,several ,psalms divided into portions by ,glorias and ,antiphons4 #i ,several ,lessons divided by ,responses4 ,canticles4 ,lesser ,litany4 ,our ,father1 c4 ,versicles4 ,creed4 ,versicles4 ,confession4 ,collects4 ,thus they followed the general division of worship into ,praise and ,prayer4 ,by enlarging one portion and diminishing another a special character was given to certain ,services4 ,thus ,lauds was made joyful by having many psalms4 ,the chief ,lessons from the ,bible were read in the ,mattins ,service when it was said before ,lauds4 ,the union of those two ,services resulted in the omission of many of the ,psalms4 7,see ,preface ,concerning the ,service of the ,church in our ,prayer ,book47 ,the ,day ,hour ,services were not precisely alike even in their outline3 but they had a certain similarity which suggested the plan which has been adopted in the ,morning and ,evening ,services of the ,book of ,common ,prayer4 ,there were always two parts1--,praise3 and ,prayer4 #c;,each of these parts began with the ,lord's ,prayer4 ,the ,praise part always had something of the nature of ,psalms and ,lessons3 the ,prayers always had ,collects4 ,the ,praises had ,praise-versicles and the ,prayers had ,prayer-versicles4 ,also as time went on ,litanies became usual for special days of the week4 #aj ,it was easy therefore to recast the seven ,services in the shape which they now have4 ,praise4 ,the ,lord's ,prayer4 ,versicles4 ,psalms4 ,lessons4 ,creed4 ,prayers4 ,the ,lord's ,prayer4 ,versicles4 ,collects4 ,thanksgivings4 ,,names ,,and ,,titles4 ,the ,services of our ,church were translated into ,english in #aedi4 ,many alterations were made at that time4 ,the seven ,day ,hours were combined into two ,services--,mattins and ,evensong3 the ,holy ,communion ,service was assimilated in some respects to ,eastern ,liturgies3 the rules of variation for days and seasons were simplified3 interruptions were avoided by the omission of many ,verses and ,responds1 ,antiphons1 c43 better provision was made for continuous reading of ,holy ,scripture4 ,the change from ,latin1 which had once been a commonly-spoken language1 to the language spoken in ,england is the alteration which produced the greatest effect upon congregational worship1 and the smallest amount of difference in the worship itself3 for if you understood both languages it would not matter to you which of them you used4 #aa ,the ,latin prayers had been known by their first words4 ,just as we now know a prayer as ,our ,father1 or a doxology as ,glory be to the ,father1 so formerly they were known as ,pater ,noster1 and ,gloria ,patri4 ,some of these titles have survived4 ,credo 7,i believe7 has been shortened into ,creed4 ,we use as a ,creed the ,hymn ,quicunque vult 7,whosoever will74 ,the ,canticles still are known by their first words in ,latin1 ,te ,deum1 ,benedicite1 c41 and so is the #ieth ,psalm1 ,venite1 exultemus ,domino4 ,the ,lesser ,litany is a name given to the three petitions1 ,lord1 have mercy upon us4 ,christ1 have mercy upon us4 ,lord1 have mercy upon us4 ,they are used before the ,lord's ,prayer as an ,invocation of the ,holy ,trinity4 ,we proceed to examine the foundation of this order in worship4 ,the model bequeathed to us by ,our ,lord is known to us as ,the ,lord's ,prayer1 often called ,our ,father from the first words4 #a ,haec sunt septenis propter quae psallimus horis3 ,matutina legat ,christum qui crimina purgat4 ,prima replet sputis4 ,causam dat ,tertia mortis4 ,sexta cruci nectit4 ,latus ejus ,nona bipertit4 ,vespera deponit4 ,tumulo ,completa reponit2 which may be translated3 ,seven are the hours at which we sing and pray2 ,mattins for ,christ who takes our sins away1 ,prime shows ,him mocked1 and ,terce says why ,he died4 ,sext shows ,his ,cross1 and ,none ,his pierced side4 ,vespers ,his taking down commemorates1 ,and ,compline how they buried ,him relates4 ,thus day by day we sing and pray ,christ and ,him crucified4 #b ,the ,ordinary1 i4e4 the ,ordinary judge in such matters1 viz4 the ,bishop4 #c ,see p4 #af4 #ab ,,chapter ,,iii4 ,,the ,,model4 ,,the ,,lord',s ,,prayer4 ,after this manner therefore pray ye4 ,s4 ,matth4 vi4 #i4 ,the pronouns used in the ,lord's ,prayer are ',thy1' 'us1' 'our4' ,it is the voice of a people speaking to ,god4 ,even in private we may not pray for self alone2 we must include our friends1 neighbours1 and all others4 ,for this reason the ,lord's ,prayer is singularly adapted to the services of a congregation4 ,its petitions are short and direct1 and therefore easily thought by every one at the same moment4 ,this is an important point1 because unity of intention is the essence of congregational worship4 7,s4 ,matth4 xviii4 #ai1 #bj47 ,notice the order of the pronouns in the seven petitions3 7 ,hallowed be ,thy ,name4 ,thy4 7 ,thy ,kingdom come4 7 ,thy ,will be done4 7 ,give us this day our daily bread4 7 ,forgive us our trespasses1 as we forgive ,us1 our4 7 them that trespass against us4 7 ,lead us not into temptation4 7 ,deliver us from evil4 #ac ,there are1 it appears1 two motives which prompt a man to worship ,god4 ,one of these is ,god2 ,man himself is the other4 a4 ,two ,kinds of ,worship4 ,worship means 'worthiness1' and thence 'regarding anyone as worthy4' ,for this reason a magistrate is called 'his worship'2 and a guild or company is called 'worshipful4' ,in the ,marriage ,service the man says to his wife ,i thee worship because he sets her before all else4 ,in ,wyclif's ,bible 7,s4 ,matth4 xix4 #ai7 we find ,worschipe thi fadir and thi moder4 ,in old days any act of mind or body acknowledging the worthiness of another was an ,act of ,worship4 ,in later days the word ',worship' has been limited4 ,limitation #a4 ,since ,god alone is perfectly worthy1 worship is now ascribed usually to ,god alone3 any act of mind or body acknowledging the worthiness of ,god may still be called an ,act of ,worship4 ,for instance1 in ,col4 iii4 #ag-;iv4 #a1 the duties of mankind in daily life are set forth as a constant acknowledgment of the presence of ,god4 ,the repetition of the word 7kurios7 meaning ',lord' and 'master'--#aj times in #aj verses--falls on the ear like a peal of bells1 calling us to make daily life an unbroken ,worship of ,god4 ,limitation #b4 ,we ought not to forget that life is all one piece2 and that the word ,worship should describe what we do and say outside our prayers1 as well as what we say and think in prayer and praise4 ,the word is1 however1 more commonly limited to words and thoughts4 ,these two limitations lead us #ad to a second definition of worship as words and thoughts which acknowledge the worthiness of ,god4 ,we have nearly abandoned the word as describing the honour paid by one creature to another1 and but rarely use it of acts of the body4 ,god is always the object of ,worship3 but the subject of worship is two-fold--we may speak of ourselves or we may speak of our ,god4 ,when we chiefly think of ,god in worship we call it ,praise3 when we chiefly think of ourselves we call it ,prayer4 ,these are then the two kinds of ,worship--,praise and ,prayer4 ,it is evident that the ,lord's ,prayer teaches us to put ,praise in the higher place4 b4 ,praise and ,prayer4 ,praise4 ,there are two ways in which respect is paid to a man1 viz4 7#a7 ,outspoken praise1 7#b7 ,deference to his words4 ,in like manner we praise ,god 7#a7 by dwelling with joy and gladness on ,his perfections2 and 7#b7 by listening with reverence to ,his ,word4 ,prayer1 on the other hand1 is that kind of worship which acknowledges ,god as the ,source of all our help4 ,our needs are necessarily in our minds when we pray4 ,we think of them in order to ask ,him to help us2 and we think of them again when we thank ,him for the help which we have already had4 ,thanksgiving might be coupled with ,praise because its aim is to glorify ,god3 but as its motive is the thought of human wants which have been already supplied1 ,thanksgiving is placed with the ,prayers1 which also relate to human wants4 #ae ,we must therefore expect to find in ,worship2 ,i4 ,praise4 7#a7 ,declaration of ,god's excellence4 7#b7 ,attention to ,his ,word4 ,,ii4 ,prayer 7#c7 ,petitions for grace and help4 7#d7 ,thanksgivings for grace and help4 c4 ,intention and ,setting4 ,the same words may serve for ,praise and for ,prayer4 ,the plainest meaning of ,hallowed be ,thy ,name is ,praise to ,god4 ,but it may be also a ,prayer to ,him to cause ,his ,name to be hallowed4 ,if we have no reason to the contrary1 we shall use the ,lord's ,prayer as an act of ,praise and ,prayer--,praise in its first three petitions1 ,prayer in its last four4 ,if1 however1 we want to ask ,him to cause ,his ,name to be hallowed and ,his ,kingdom to come and ,his ,will to be done1 we can turn it all into a prayer4 ,this direction of our minds into a certain channel is called ',intention'4 ,we have already said that ,unity of ,intention is the essence of congregational worship4 ,hence the ,intention must be the same in all the worshippers if they use words suitable for both ,praise and ,prayer4 ,if one is saying ,hallowed be ,thy ,name and thinking chiefly of ,god's holiness1 his ,intention will be different from that of a neighbour who is thinking chiefly of the wickedness of sin4 ,we need some agreement1 that our intention may be the same4 ,this agreement might have been left to the knowledge of those who take part in the ,service4 ,they might have been expected to learn what the intention is1 at each place when the ,lord's ,prayer is said4 ,or it might #af have been stated in a ,rubric1 or direction1 at the head of the ,prayer4 ,neither of these methods is adopted in the ,book of ,common ,prayer4 ,instead of them1 the ,prayer itself is so arranged as to proclaim the ,intention4 ,when it is to be used for ,praise1 the words for thine is the kingdom1 the power1 and the glory1 for ever and ever are placed at the end3 when it is to be used for ,prayer1 the ,lesser ,litany ,lord have mercy upon us1 ,christ have mercy upon us1 ,lord have mercy upon us is placed at the beginning4 ,it is convenient to call this the 'setting'4 ,when the ,lord's ,prayer is 'set' for ,praise1 every petition in it is to be said with that intention4 ,we shall then unite in praising ,god for the glory of ,his holy ,name1 the majesty of ,his ,kingdom1 the power of ,his ,will1 and also as the ,giver1 the ,forgiver1 the ,leader and ,deliverer4 ,the thought of our weaknesses will be as much as possible left out1 that we may rejoice in the perfections of ,god4 ,in like manner1 when the ,lord's ,prayer is 'set' for ,prayer1 the thought of human wants will be present in every petition4 ,we have great need to pray that ,god will cause ,his ,name to be hallowed1 ,his ,kingdom to come1 and ,his ,will to be done1 on earth as in heaven1 as well as to ask ,him for the necessaries of life1 the forgiveness of sins1 guidance1 and deliverance from evil4 d4 ,the key-note of ,prayer and ,praise4 ,when ye pray1 say1 ,our ,father1 c4 ,s4 ,luke xi4 #b4 ,we can now understand why the ,lord's ,prayer is used twice in the same ,service4 ,the ,praises begin with it and the ,prayers begin with it4 ,the setting of #ag the ,lord's ,prayer will always proclaim what kind of ,service is beginning#a4 ,thus the ,lord's ,prayer is made to strike the key-note of the ,service1 or part of a ,service1 to which it is prefixed4 e4 ,forms of ,worship4 ,we have seen that ,unity of ,intention is necessary to congregational worship4 ,when a few people1 animated by the same sentiments1 are drawn together by one motive1 and incur the same dangers1 it matters little whether they use a form of worship or not4 ,whatever words are used in their name1 their unity of intention is secured by the fact that they have no diversity of desires4 ,if the small body becomes a large one and times grow peaceful1 diversity of desires will destroy unity of worship unless they adopt a form4 ,forms of worship should1 if possible1 unite the most diverse features of character1 occupation1 danger1 trial1 suffering1 joy1 c4 in the expressions of ,praise or ,prayer which are common to them all4 ,local colouring and personal references are admissible only when they arouse a common emotion4 ,the ,lord's ,prayer #ah is in this1 as in other respects1 an ideal ,form of ,worship4 ,christian ,worship began amongst people who were already accustomed to ,forms4 ,the ,jews had ,psalms for ,worship 7#a ,chron4 xvi4 #d-dc71 and two ,lessons in their ,synagogue ,service 7,acts xv4 #ba1 ,first ,lesson3 ,acts xiii4 #bg1 ,second ,lesson74 ,the two ,lessons were followed by the ,exhorter 7,acts xiii4 #ae2 ,st ,luke iv4 #af1 #ag74 ,the word ,amen1 being ,hebrew1 gives further evidence of the derivation of the first ,christian forms from the ,synagogue ,services1 with1 of course1 a ,christian character infused into them 7#a ,cor4 xiv4 #ae1 #af2 cf4 ,deut4 xxvii4 #ae-bf74 ,amen1 as a ,hebrew adjective1 means firm1 faithful2 and1 as an adverb1 verily1 or1 as the ,catechism explains it1 so be it4 ,its proper place is where one person confirms the words of another1 and adds his wish for success to the other's vows and predictions 7,gesenius74 ,each of the first four ,books of the ,psalms ends with it--see ,psalms xli41 lxxii41 lxxxix41 cvi4 ,for some time the first ,christians were able to resort to the ,temple and ,synagogues1 and both worship and teach there 7,acts ii4 #df1 iii4 #a1 #c1 #h1 #aa1 v4 #ab1 #ba1 #be1 #db3 xiii4 #e1 #ad1 xiv4 #a1 xvii4 #a1 #b1 xix4 #h74 ,they were joined by a number of the ,priests 7,acts vi4 #g7 whose help in arranging the services would bring a considerable influence in the same direction4 ,at ,ephesus 7,acts xix4 #i7 a division arose in the ,synagogue1 causing ,s4 ,paul and the ,christian disciples to remove into a school4 ,at ,corinth1 for a similar #ai reason1 they set up the ,christian worship in the next house to the ,synagogue1 and the ,ruler of the ,synagogue went with them 7,acts xviii4 #g1 #h74 ,it is not very surprising that under these circumstances they derived some of their forms of ,worship from the ,synagogue4 ,forms assist the mind to take its due part in the worship which we offer to the ,almighty4 ,worship is offered with body1 mind and spirit4 ,if one of these encroaches on the others1 their share is in danger4 ,if the tongue and the knees and the hands are too much engaged in it1 the mind grows weary or idle4 ,if the mind is too busily employed1 the spirit has a diminished share1 or the body is indolent4 ,it is necessary to provide occupation for the mind1 but not to occupy it in following great mental efforts for which it is unprepared4 ,if the mind is unprepared1 it no sooner reaches one point than it has to follow the speaker to another2 and thereby the spirit loses its power of speeding the utterance to the throne of ,god4 f4 ,worship-,forms4 7,see ,table1 p4 #ba4 ,cf4 ,chap4 ,i1 p4 #c47 ,we find that1 in the ,services1 shares are distributed to the worshippers in five different ways1 which may be called ,worship-forms4 ,the ,table on p4 #ba should be carefully studied4 ,hooker's description of them 7,e4 ,p4 v4 xxxix4 #a7 is a little difficult to make out2 but it will be found to verify our table4 7,see ,appendix ,a1 pp4 #bb1 #bc47 #bj ,walter ,travers was ,reader at the ,temple ,church in ,london1 when 7#aehe7 ,richard ,hooker was appointed to be ,master of the ,temple4 ,travers had been a friend and favourite of ,thomas ,cartwright1 a severe critic of the ,order and ,discipline of the ,church of ,england4 ,travers took up the criticisms1 and so attacked ,hooker that the latter in self-defence wrote his ,books on ,the ,laws of ,ecclesiastical ,polity 7#aeib71 wherein he replies to ,cartwright's and ,travers' criticisms4 ,the ,worship-forms have been in use for so long that it is scarcely possible to discuss their origin4 ,the traces of them in the ,bible are interesting3 #a4 ,amen4 #a ,cor4 xiv4 #af2 ,rev4 xxii4 #bj4 #b4 ,responsorial or ,interjectional4 ,s4 ,luke ii4 #ac1 #ad4 #c4 ,anthem4 ,exodus xv4 #ba2 ,isaiah vi4 #c4 #d4 ,litany4 #e4 ,preceded4 ,exodus xxiv4 #g1 xix4 #g1 #h1 xx4 #ah-ba4 ,the ,prayer ,book furnishes examples of ,praise and ,prayer in each ,form1 excepting the ,litany ,form1 which is used only for ,prayer4 ,but there is no reason why that also should not be used for ,praise3 the #acfth ,psalm will show how this might be done4 #ba ,,the ,,five ,,kinds ,,of ,,worship ,,forms 7,see ,hooker1 ,eccl4 ,pol4 v4 xxxix4 #a47 ,examples-- ,examples-- ,prayer ,praise #a4 ,the ,minister ,,amen form ,the ,collects ,prayer of offers and the ,consecration ,people endorse in ,holy it ,communion 7see #a ,cor4 xiv4 #af7 #b4 ,minister and ,responsorial1 ,hymn at ,sursum ,corda ,people pursue or ,ordination of in ,holy different lines ,,interjectional ,priests ,communion interrupting form ,preces before ,versicles one another ,collects before ,psalms #c4 ,the ,congregation ,antiphonal1 ,from our ,the ,psalms form two or ,,anthem enemies1 c4 in ,mattins companies which form --#h verses in and reply to one the ,litany ,evensong another #d4 ,the ,minister ,,litany ,the main body names the subject form of the ,litany and the ,people offer the prayer 7or praise7 #e4 ,a portion of ,,preceded ,the ,lesson and ,holy ,scripture prayer or ,commandments ,canticle is read and the praise in ,holy prayer or praise ,communion completes it as an ,act of ,worship #bb ,,appendix ,a4 ,cartwright1 attacking the ,prayer ,book1 #aegb or later1 wrote-- ,for the singing of ,psalms by course and side after side1 although it be very ancient yet it is not commendable1 and so much the more to be suspected for that the ,devil hath gone about to get it so great authority1 partly by deriving it from ,ignatius' time1 and partly in making the world believe that this came from heaven1 and that the ,angels were heard to sing after this sort1 c4 ,to this ,hooker 7,eccl4 ,polity1 v4 xxxix4 #a7 replies-- ,and if the prophet ,david did think that the very meeting of men together and their accompanying one another to the ,house of ,god should make the bond of their love insoluble1 and tie them in a league of inviolable amity 7,ps4 lv4 #ad72 how much more may we judge it reasonable to hope that the like effects may grow in each of the people towards other1 in them ,sidenote3 ,anthem all towards their pastor1 and in their pastor towards every of them1 between whom there daily and interchangeably pass1 in the hearing of ,god ,himself1 and in the presence of ,his holy ,angels1 so many heavenly acclamations1 exultations1 provocations1 petitions1 songs of #bc comfort1 psalms of praise and thanksgiving3 in all which ,sidenote3 ,amen particulars1 as when the pastor maketh their suits and they with one voice testify a general assent thereunto2 or when he joyfully beginneth1 and they with like alacrity follow1 dividing ,sidenote3 ,interjection between them the sentences wherewith they strive which shall most show his own and stir up others' zeal1 to the glory of that ,god whose name they magnify2 ,sidenote3 ,litany or when he proposeth unto ,god their necessities1 and they their own requests for relief in every of them2 or when he lifteth up his voice like a trumpet to proclaim unto them the laws ,sidenote3 ,preceded of ,god1 they adjoining1 though not as ,israel did by way of generality1 a cheerful promise1 ',all that the ,lord hath commanded we will do1' yet that which ,god doth no less approve1 that which savoureth more of meekness1 that which testifieth rather a feeling knowledge of our common imbecility1 unto the several branches thereof several lowly and humble requests for grace at the merciful hands of ,god to perform the thing which is commanded2 or when they wish reciprocally each other's ghostly happiness1 or when he by exhortation raiseth them up1 and they by protestation of their readiness declare he speaketh not in vain unto them2 these interlocutory forms of speech1 what are they else1 but most effectual1 partly testifications1 and partly inflammations1 of all piety8 #a ,there are two or three apparent exceptions which on examination prove the rule4 ,at the beginning of the ,communion ,service the intention is so plain and the ,lord have mercy is repeated so often with the ,commandments1 that it is left out before the ,lord's ,prayer4 ,at ,baptism and ,confirmation there is no setting1 probably because the ,thanksgiving close of those services has the character of both ,praise and ,prayer3 and this certainly is the effect of the double setting in the ,churching ,service4 #bd ,,chapter ,,iv4 ,,morning ,,and ,,evening ,,prayer4 ,it must not be supposed that these ,services were composed suddenly in their present shape4 ,they are indeed formed on the pattern given by the ,lord's ,prayer2 and they make use of the methods which we have described--,intention1 ,setting1 ,key-note1 ,worship-forms--which have always been the methods used by the ,church as far back as we have any evidence4 ,but from time to time alterations have been made in the details4 ,the ,lord's ,prayer has1 for example1 been used as a key-note for ,praise without its ,doxology2 or ,confession has been placed amongst the ,prayers2 or ,psalms have been more used1 and ,lessons less used4 ,in spite of such variations1 the general principles may be traced in all ,church ,services2 and much interesting study may be spent on the comparison of our ,services with those which preceded them4 ,we have already said something 7,chap4 ,,ii47 about this1 and when we study these two ,services in detail1 it is very important to remember that they grew out of the older ,services4 ,the daily ,psalms and ,lessons #be might be rearranged1 the number of versicles increased or diminished1 the rule about varying the saying of a ,creed1 or an ,alleluia1 might be altered3 but it is the same pattern with the same methods of worship now1 as it was when the ,services were all said in ,latin and when each ,diocese in this country had some differences from all the other ,dioceses4 ,we will now proceed to consider these two ,services in their details4 ,,the ,,order ,,for ,,morning ,,and ,,evening ,,prayer1 ,,daily ,,to ,,be ,,said ,,and ,,used ,,throughout ,,the ,,year4 ,the ,morning and ,evening ,prayer shall be used in the accustomed ,place of the ,church1 ,chapel1 or ,chancel3 except it shall be otherwise determined by the ,ordinary of the ,place4 ,and the ,chancels shall remain as they have done in times past4 ,and here is to be noted1 that such ornaments of the ,church1 and of the ,ministers thereof1 at all times of their ,ministration1 shall be retained1 and be in use1 as were in this ,church of ,england1 by the authority of ,parliament1 in the second year of the reign of ,king ,edward the ,sixth4 ,the importance of the above heading has been lost sight of1 through the manner of its printing4 ,in most ,prayer ,books it will be found on a page by itself or at the foot of a ,table of the ,golden ,numbers4 ,it is really the heading of a chapter which contains both #bf ,morning and ,evening ,service4 ,until the last ,revision of the ,book in #affb1 the chapter containing ,morning and ,evening ,prayer was closed after the ,athanasian ,creed with a ,rubric ,thus endeth the ,order of ,morning and ,evening ,prayer throughout the whole ,year4 ,although that ,rubric has been omitted1 this heading includes both ,services in one ,chapter4 ,,evening ,,prayer ,this part of the chapter1 prior to #affb1 was not printed out in full2 only the variations from ,morning ,prayer were set forth4 ,,daily ,,to ,,be ,,said ,,and ,,used ,see ,preface--,and all ,priests and ,deacons are to say daily the ,morning and ,evening ,prayer1 either privately or openly 4 4 4 the ,curate 4 4 4 shall say the same in the ,parish ,church or ,chapel where he ministereth4 ornaments of the ,church ,the ,canons of #afjd order a number of things to be provided at the charges of the parish1 which may be included under this head1 such as ,communion ,table1 ,pulpit1 ,reading-desk1 ,font1 ,alms-chest1 ,alms-basin1 ,vessels for ,holy ,communion1 ,bible1 ,common ,prayer ,book1 ,book of ,homilies1 ,parchment ,register ,book and ,coffer4 ,it would not be easy to make a complete list of things authorised by this ,rubric and elsewhere4 and of the ,ministers thereof ,the discussion of the meaning of the ,ornaments of the ,ministers belongs chiefly to the ,communion ,service4 ,there has been no question that for ,morning and ,evening ,service a ,surplice and ,hood are ordered to be worn4 the second year of the reign of ,king ,edward the ,sixth ,the reference is to the #bg statute of the year #aedh-i1 whereby the first 7,english7 ,revision was enabled to be enforced by law4 ,edward ,,vi4's reign began on ,jan4 #bi1 #aedg4 ,this statute passed the ,house of ,lords on ,jan4 #aeth1 #aedh-i1 and is referred to in the statute of #aeeb as belonging to the second year of ,king ,edward ,,vi41 although the session lasted into his third year4 ,,the ,,order ,,for ,,morning ,,prayer1 ,,daily ,,throughout ,,the ,,year4 ,this fresh heading is necessary because the former included the ,order for ,evening ,service4 ,morning and ,evening ,prayer 7called also ,mattins and ,evensong3 see ,table of ,proper ,lessons7 are two divisions of the same chapter4 ,these two ,services are very much alike4 ,the map on the next page shows their construction4 ,an examination of this map will show that the plan of the ,lord's ,prayer is closely followed4 ,there are two parts and an introduction4 ,of the two parts ,praise comes first1 as in the ,lord's ,prayer4 ,each of the two parts begins with the ,lord's ,prayer1 which is arranged with a setting so as to mark the character of what follows4 ,every piece of the ,praise portion is set with a ,praise-,termination1 or ,doxology3 and this portion includes both kinds of ,praise1 viz4 ,outspoken ,praise1 and ,reverent ,hearing of ,god's ,word4 ,in like manner the ,prayer portion includes the two kinds of ,prayer1 viz4 ,petition for the wants of men1 and ,thanksgiving for what they have received4 #bh ,thus these two ,services are formed in obedience to the rule that we are to take the ,lord's ,prayer as our model 7,s4 ,matth4 vi4 #i74 ,,introduction4 ,,text and ,,sermon on ,confession4 ,the act of ,,confession4 ,,god',s ,,answer to ,confession4 ,,praise4 ,praise-terminations ,,the ,,lord',s ,,prayer 4 4 4 4 4 4 ,thine is the kingdom4 7 #a4 ,interjected ,verses 7 ,,psalms 7 #b4 xcv4 7at ,mattins7 7 ,gloria ,patri4 7 #c4 ,special1 i4--cl4 7as 7 7 appointed7 7 ,,lessons 7 #a4 ,old ,testament 4 4 4 ,canticle #a or #b1 7 #b4 ,new ,testament 4 4 4 ,canticle #c or #d4 ,,the ,,apostles' ,,creed 4 4 4 4 4 4 ,amen4 ,,prayer4 ,,the ,,lord',s ,,prayer4 ,,preces or ,interjected ,verses anticipating the ,collects4 7 #a4 for spiritual needs1 ,,collects 7 ,,anthem or ,choral ,prayer uniting the 7 two kinds of ,collect1 7 #b4 for physical needs and earthly relations4 #bi ,in #aeeb the ,introductory portion was prefixed4 ,confession1 which formerly occurred in the ,prayers1 had been omitted in #aedi4 ,it now forms the ,introduction4 ,the reason for this beginning is set forth in a short sermon which is usually known as the ,exhortation1 and has1 like other sermons1 a ,text1 commonly known as a ,sentence 7see ,rubric at the head of the ,sentences74 ,this is in accordance with very ancient custom#a1 and with the very natural sense that man must receive permission before he approaches ,god4 ,god's answer to ,confession is ,the ,absolution or ,remission of ,sins4 ,as an illustration of this we may think of ,esther1 when she went to make her petition of the ,king 7,esther iv4 #b1 v4 #a-c74 ,the ,king extending his sceptre gave her permission to speak4 ,the ,sentences are #aa verses1 chosen1 #e from the ,psalms1 #d from the ,prophets1 #b from the ,gospels1 #a from the ,epistles4 ,they represent either man's cry to ,god 7,nos4 #b1 #c1 #g1 #i1 #aj7 or ,god's call to man 7,nos4 #a1 #d1 #e1 #h1 #aa7 or both 7,no4 #f74 #cj ,the ,exhortation4 ,the ,scripture moveth us ,the ,sentences supply #aa such places1 but there are many more to be found in the ,bible4 ,the word moveth has the same meaning as when a resolution is moved at a meeting4 ,when we assemble and meet together in ,church ,four reasons are given1 viz4 the four great occupations of ,worship1 without regard to their order in the ,service4 ,we have already pointed out that ,thanksgiving and ,prayer spring from the sense of man's wants and his dependence on ,god2 and that the ,reading of ,god's ,word in these ,services is not for study but for ,praise4 ,we shall therefore find the ,thanksgiving after the ,prayers1 and the ,lessons 7or ,lections7 of ,holy ,scripture amongst the ,praises4 ,the ,confession4 ,the capital letters indicate that this was to be1 as it were1 dictated to the people1 sentence by sentence3 and the ,rubric implies the same4 ,it will be remembered that books were scarce when this ,rubric was prepared4 ,literal obedience to it is often very impressive1 and a real addition to the solemnity of the act4 ,on ordinary occasions in some ,churches1 the ,minister leads the ,confession without the formal separation of each clause from the next4 ,the expressions1 used here to acknowledge the wickedness of sin and the defects of human life1 will seem to be excessive whenever we are making light of #ca our faults4 ,but in proportion as we realise the perfection of ,god's holiness1 we shall find them suitable to every shade of defect and sin4 ,the comprehensive humility of this ,confession is designed to include both modified faults and grave offences--whether by commission1 omission or indolence4 ,the full acknowledgment of the different forms of sin is followed by prayer for mercy and recovery1 relying upon the promises declared in ,jesus ,christ4 ,the ,absolution4 ,as ,god's answer to ,confession1 this is pronounced by ,god's own messenger4 ,the messenger must have full credentials2 i4e4 a ,deacon must not say the ,absolution4 ,both here and in the ,confession1 the ,titles and ,attributes of ,god should be noticed4 ,his power and mercy were made the grounds of our appeal to ,him4 ,his mercy and authority are now made the grounds of ,his answer4 ,the fulness of the declaration of them gives emphasis to the declaration of pardon which follows4 ,we find four parts in the ,confession and the same parts in the ,absolution1 viz4 #a4 ,the ,title and ,attributes of ,god4 #b4 ,the substantial part1 i4e4 ,confession or ,absolution4 #c4 ,the prayer which is founded thereon4 #d4 ,the appeal through our ,lord4 #cb ,rubrics4 ,before the invention of printing 7#aeth century71 the directions in ,law ,manuscripts had been written in red1 in order to distinguish them from the ,statutes4 ,this distinction had been made also in ,service ,books and it has been continued to our own time4 ,but every sheet which contains both black and red letters requires to be twice passed over a printing press4 ,hence1 for cheap books1 italics are used instead of red letters to distinguish the directions from the prayers1 c4 ,the directions are called ,rubrics 7from ,lat4 ruberred7 whether the distinction is made by the colour or the type4 ,the rubrics about the ,confession and the ,absolution were in #affb made more clear4 ,the habit had grown up in some churches for the ,priest to say the ,absolution kneeling4 ,the word all was therefore inserted in the rubric about ,confession1 and the words standing1 the people still kneeling were added to the rubric about ,absolution4 ,thus all kneeling includes the minister4 ,this ,introductory ,part of the ,service was composed for the ,revision of #aeeb1 and was then printed only in the ,morning ,service1 with a rubric ordering it to be used at the beginning of ,morning ,prayer1 and likewise of ,evening ,prayer4 ,in #affb it was first printed out in full in the ,evening ,service1 and the rubric was altered to agree therewith4 ,simplification of rubrics4 ,one aim of the ,revisers was simplicity of rules4 ,as they sought ,variety of worship without excess1 so they desired ,order of #cc worship without complexity of regulations4 ,anyone1 looking casually over the ,prayer ,books of the ,sarum and other ,uses before #aedi1 will be struck at once by the redness of many of the pages4 ,this redness indicates rubrics1 and helps us to realise what is meant in the ,prayer ,book ,preface 7,concerning the ,service of the ,church1 ,section #b7 by the number and hardness of the rules called the ,pie1 and the manifold changings of the ,service#b4 ,in order to provide for the many occasions when a difference was to be made1 rubrics had been multiplied and inserted at the places to which they applied4 ,the ,revisers 7#a7 collected as many as possible at the beginning of each ,service1 or at the end2 and 7#b7 reduced the number of rubrics thus collected together1 by reducing the number of variations which were to be provided for4 ,duplication of ,phrases4 ,it has often been noticed that pairs of words having nearly the same meaning frequently occur in the ,prayer ,book4 ,this doubling of an idea may be called ',duplication'4 ,duplication is of two kinds3 either the words coupled together are so nearly identical in meaning that one is but a repetition of the other2 or else the #cd second word shows an advance upon the first4 ,the former kind may be called 'parallel duplication' and is used for emphasis3 the latter kind may be called 'progressive duplication'1 because it is used to represent the living idea which advances even while it is being uttered4 ,instances of both abound in this part of the ,service1 as well as in the ,collects and other prayers which we shall notice later on4 ,examples of ,duplication4 #a4 ,exhortation4 ,parallel4 goodness and mercy4 assemble and meet together4 ,progressive4 7 acknowledge 4 4 4 4 4 suggesting reluctance4 7 confess 4 4 4 4 4 4 4 willingness4 7 sins 4 4 4 4 4 4 4 4 4 the outward act4 7 wickedness 4 4 4 4 4 4 the inward fault4 7 dissemble 4 4 4 4 4 4 pretend they are not there4 7 cloke 4 4 4 4 4 4 4 4 cover them up4 7 requisite 4 4 4 4 4 4 what we should like4 7 necessary 4 4 4 4 4 4 what we must have4 7 pray 4 4 4 4 4 4 4 4 4 ask earnestly4 7 beseech 4 4 4 4 4 4 4 more earnestly4 7 humble1 lowly 7 attitude with regard 7 ,distrust 7 7 to the past 7 of ,self4 7 7 penitent 7 attitude with regard 7 ,shame for 7 7 to the present 7 sin4 7 7 obedient 7 attitude with regard 7 ,resolution 7 7 to the future 7 to leave 7 7 the sin4 #ce #b4 ,confession4 ,parallel4 erred and strayed4 ,progressive4 7 device 4 4 4 4 4 4 4 4 4 4 an act of the mind4 7 desire 4 4 4 4 4 4 4 4 4 4 an act of the heart4 7 left undone 4 4 4 4 4 4 4 ,omission4 7 done 7wrongly7 4 4 4 4 4 4 ,commission4 ,cf4 sins1 negligences and ignorances ,litany4 7 spare 4 4 4 4 4 4 4 4 4 4 with regard to the past4 7 restore 4 4 4 4 4 4 4 4 4 the future4 7 godly 4 4 4 4 4 4 4 4 4 4 duty to ,god4 7 righteous 4 4 4 4 4 4 4 4 man4 7 sober 4 4 4 4 4 4 4 4 4 4 self4 #c4 ,absolution4 ,parallel4 declare and pronounce4 truly 7with truth71 unfeignedly 7without pretence74 ,progressive4 7 death 4 4 4 4 4 4 4 4 4 4 ,life is something more than 7 turn and live 4 4 4 4 4 4 the absence of death4 7 power 4 4 ,the ,priest 4 4 may pronounce4 7 commandment 4 4 must 7 ,absolution 4 4 4 4 4 4 4 4 unloosing4 7 ,remission 4 4 4 4 4 4 4 4 putting away4 7 pardoneth 4 4 4 4 4 4 4 4 7,fr4 pardonner7 ,god forgiveth4 7 absolveth 4 4 4 4 4 4 4 4 7,lat4 absolvo7 ,god looseth the sinner4 7 repent 4 4 4 4 4 4 4 4 4 4 looking at ,self4 7 believe 4 4 4 4 4 4 4 4 4 ,god4 #cf 7 pure 4 4 4 4 4 4 4 4 4 4 4 absence of evil4 7 holy 4 4 4 4 4 4 4 4 4 4 4 presence of good4 7 repentance 4 4 4 4 4 that our present lives may 7 please ,god4 7 ,god's ,holy ,spirit our remaining lives 7 may please ,him4 ,it will be clear that if we keep from sin repentance is more intimately connected with our present lives than with the future4 ,yet both repentance and the gift of the ,holy ,spirit are required for life now and hereafter4 #a ,s4 ,basil1 ad ,clerum ,neoc4 ,ep4 #fc1 ,tom4 #b1 #hdc ,d1 quoted by ,wheatley1 says that the primitive ,christians in all ,churches1 immediately upon their entering into the ,house of ,prayer1 made a confession of their sins to ,god with much sorrow and concern and tears1 every man pronouncing his own confession with his own mouth4 ,so ,ezra 7ix4 #e1 #f1 c47 and ,daniel 7ix4 #a-ai7 approached ,god with ,confession4 #b ,the ,pie4 ,three explanations are offered of this word4 7#a7 pithe first letter of the word pinax a chart1 i4e4 the ,table of ,lessons1 c4 7#b7 ,pie1--as in magpie1 piebald1--from the two colours of the page4 7#c7 ,litera picata--the pitch-coloured letter--which began each several order in the rules4 ,the title of the ,sarum ,breviary makes ,pie equivalent to ,breviary or ,portiforium4 ,the most attractive derivation is that which associates it with the ,greek word for a chart or map4 #cg ,,chapter ,v4 ,,praise4 ,i4 ,the ,psalms4 ,every part of the ,praise portion of the ,service has a ,praise-,termination4 ,we have already seen that the intention of the ,lord's ,prayer is marked for praise by a ,termination1 viz4 for thine is the kingdom1 the power and the glory for ever and ever4 ,this praise-termination belongs to the ,lord's ,prayer1 and is not used for anything else4 ,in like manner1 other forms of praise have their own terminations4 ,thus ,psalms and ,lessons are used for praise and have praise-terminations4 ,when a ,psalm is used for praise1 its termination is ,glory be to the father1 c4 ,when a ,lesson is used for praise1 its termination is a ,canticle--i4e4 one of the ,bible songs of praise 7from the ,latin canticulum1 a little song1 a sonnet74 ,when the ,creed is used for praise1 since nothing can be added to the facts of ,god's ,being and ,work except the will to recite them devoutly1 its praise-termination is ,amen4 #ch ,the first ,lord's ,prayer4 ,the ,lord's ,prayer may be regarded as a brief summary of the acts of worship which come after it4 ,much care is required in order to use its familiar words with due devotion4 ,when it is used1 as here1 for ,praise1 the following may be taken as examples of the thoughts which should accompany its several phrases4 ,our ,father1 ,god is ,love4 ,which art in heaven1 ,god is a spirit4 ,hallowed be ,thy ,name1 ,god's ,holiness4 ,thy ,kingdom come1 ,god's ,power4 ,thy ,will be done1 ,god's ,perfectness4 ,in earth as it is in heaven1 ,holy1 ,holy1 ,holy1 ,lord ,god ,almighty4 ,give us this day our daily ,every good gift is from bread1 above4 ,forgive us our trespasses1 ,the mercy of the ,lord is from everlasting to everlasting4 ,lead us not into temptation1 ,thou art about my path and about my bed4 ,deliver us from evil1 ,with power ,he commandeth the unclean spirits1 c4 ,the ,ladder of ,praise4 ,the various parts of the ,praise portion of the ,service are not repetitions of the same ideas4 ,we #ci have first1 in the ,psalms1 the simpler thoughts about ,god4 ,the ,first ,lesson1 taken from the ,old ,testament1 advances to higher or more complex thoughts in ,praise of ,him4 ,the next stage is reached in the ,second ,lesson2 and the ,apostles' ,creed crowns the whole4 ,thus a ,ladder of praise is made whereby we climb up to the thought of ,god in ,his ,perfect ,being1 which is the very essence of ,real ,worship4 ,the first steps in this ladder are made by the use of the ,book of ,psalms1 which is divided into sections for these daily ,services1 and so arranged that they supply different ,psalms for #cj mornings and #cj evenings4 ,if there are #ca days in the month1 those for the #cjth day are repeated on the #cast3 in ,february1 the 7#bith and7 #cjth are omitted4 ,there are many words which originally meant a ,song1 but in course of time have come to mean a special kind of song1 or the music which belongs to a song4 ,thus ,cantus1 a song1 gives us ,chant1 the music of a psalm verse2 and ,canticle1 a psalm after a ,lesson4 psalmos1 a song1 gives us psalm1 a hymn1 but not metrical1 hymnos1 a song1 gives us hymn1 a song in metre4 ,versicles and ,psalms4 ,before the ,psalms begin there is an injunction to praise the ,lord exchanged between the ,minister and the ,people4 ,four other ,versicles and ,gloria ,patri are interposed after the ,lord's ,prayer--all in the form of ,verse and ,respond4 #dj ,ps4 li4 #ae is the ,psalmist's grateful cry when his sin was forgiven and his praises began to break forth4 ,ps4 lxx4 #a supplies the second couplet4 ,the ,gloria ,patri follows these ,psalm verses4 ,the ,venite exultemus ,domino1 briefly called ,venite1 is the #ieth ,psalm4 ,the ,rubric provides that it is to be said every day1 but not twice on the #aith day#a4 ,it is the first of the ,morning ,psalms1 and formerly was sung with an ,anthem 7see ,chapter ,,xiii47 which was known as the ,invitatory1 and varied with the ,season4 ,antiphonal1 i4e4 alternate1 singing dates from the services described in #a ,chronicles vi4 #ca-cc1 #ci1 #dd1 from which it appears that there were three choirs of singers--one in the centre1 and one on either hand4 ,thus the interchange of replies from either side and a chorus of all the voices were provided1 #a ,chron4 xvi4 #g-i makes it clear that the ,psalms were sung1 as indeed the word ,psalm 7from ,gr4 psallo1 ,i sing7 implies4 ,see also ,neh4 xii4 #bd4 ,the ,authorised ,version 7,a4,v47 of the ,bible is a translation made at the beginning of ,james ,i4's reign1 after the ,hampton ,court ,conference 7,jan4 #afjd74 ,it was published in #afaa with a title-page stating that it was appointed to be read in churches4 ,there is1 however1 no evidence of any formal adoption of it until the statement made in the ,preface of the #da ,prayer ,book 7#affb7 that such portions of ,holy ,scripture as are inserted into the ,liturgy1 in the ,epistles and ,gospels especially1 and in sundry other places 4 4 4 are now ordered to be read according to the last ,translation4 ,it is evident that this last ,translation is the ,version of #afaa3 for the ,epistles and ,gospels are quoted from it in the ,prayer ,book of #affb4 ,the ,translation of #afaa1 then1 is that from which are to be taken such portions of ,holy ,scripture as are inserted into the ,liturgy4 ,this appears to be the general rule of the ,prayer ,book of #affb4 ,but that ,prayer ,book gives authority to various exceptions4 ,the most notable of these is the provision1 in a footnote to ,the order how the ,psalter is appointed to be read1 that the ,psalter followeth the division of the ,hebrews and the translation of the great ,english ,bible1 set forth and used in the time of ,king ,henry the ,eighth and ,edward the ,sixth4 ,if it be asked why the words of the ,psalms should be sung as in the ,great ,bible when other translations have superseded it for ,lessons1 there is an easy answer4 ,books were not cheap or common in the #afth and #agth centuries4 ,many people had sung them so often as to know them by heart4 ,a comparison of the ,bible and ,prayer ,book translations will show that there was no large gain to be set against the loss of congregational worship which must have resulted from changes4 ,the ,bishops' ,bible supplanted the ,great ,bible in #aefh1 and the ,authorised ,version was made in #afaa4 ,both in #afjd and in #affb the ,revisers decided to retain the ,version of #aeci-dj 7the ,great ,bible7 so far as the ,psalms and ,canticles #db were sung in the ,churches4 ,this is plainly not an oversight in #affb1 for the ,revisers altered the words of the note in the ,preface1 without changing the sense4 ,psalms in ,daily ,services4 ,the ,preface1 ,concerning the ,service of the ,church1 states that the ancient ,fathers have divided the ,psalms into seven portions1 whereof every one was called a ,nocturn1 and that the same was 4 4 4 ordained 4 4 4 of a good purpose and for a great advancement of godliness2 but of late time a few of them have been daily said and the rest utterly omitted4 ,a writer of the ninth century says that ,s4 ,jerome1 at the bidding of the ,pope on the request of ,theodosius1 arranged the ,psalms for the ,services of day and night in order to avoid the confusion arising from variety of uses#b4 ,s4 ,ambrose was a contemporary of ,s4 ,jerome but died more than #bj years before him4 ,there are considerable differences between the plan which ,s4 ,ambrose gave to his diocese of ,milan1 and the plan which we may believe was generally given at the same time to the ,churches of the rest of ,western ,europe4 ,but they are similar in many respects4 ,in both1 a division was made between the first #aji psalms1--which were mainly allotted to the night services1 i4e4 to those which were afterwards called ,mattins1--and the rest which were mainly allotted to the ,evening ,service 7,vespers74 ,we suppose that the division1 mentioned in the #dc ,preface1 into seven portions refers to those #aji ,psalms4 ,of these #aji1 #ah were used at other ,services1 leaving #ia for ,mattins1 viz4 #ai on ,sunday and #ab each for the week days4 ,the ,ambrosian arrangement of them was for a fortnight4 ,the ,greek ,church divides the whole ,book into #bj portions and takes them1 two portions at ,mattins and one at ,vespers1 beginning on ,saturday night1 omitting ,sunday ,vespers1 and taking1 on ,friday1 the #aith1 #bjth and #ahth portions4 ,thus we see that a weekly singing of the ,book of ,psalms is derived from a very ancient time1 when the division of the ,eastern and ,western ,churches of ,europe had not occurred4 ,the ,sarum order1 which we suppose was that which is referred to in the ,preface as having been corrupted by omissions1 had the #aji ,psalms allotted to ,mattins1 as above described4 ,for ,vespers1 there were five each day from cx4-cxlvii41 omitting the #aahth and #aaith1 #acdth1 #adcrd and1 as explained below#c1 reckoning the #adgth as two4 ,all these were taken in order as they stand in the ,bible4 ,those which were left out were allotted to other ,services1 as1 for instance1 iv4 to ,compline1 lxiii4 to ,lauds1 c41 c4 ,psalm cxix4 was to be said through every day1 #cb verses at ,prime1 and #dh verses each1 at ,terce1 ,sext and ,none4 #dd ,lauds was the great ,praise ,service of the day1 and had a very beautiful arrangement of its ,psalms which always ended with one of the ,o4,t4 hymns followed by ,psalms cxlviii4-cl4 ,the ,o4,t4 hymns on the seven days of the week were ,benedicite3 ,isaiah xii43 ,isaiah xxxviii4 #aj-bj3 #a ,sam4 ii4 #a-aj3 ,exodus xv4 #a-ai3 ,hab4 iii43 ,deut4 xxxii4 #a-dc4 ,the beauty of many of these arrangements is undeniable3 but they were rather intricate2 and in practice they broke down4 ,our revisers retained the underlying principles4 ,by spreading the course over #cj days they made it possible to use it all4 ,they retained the #ieth ,psalm as the first ,psalm of every day2 and also the principle of having two daily ,services at which ,psalms occupied an important place4 ,there are ,special ,psalms for six days in the year--the four great ,festivals1 ,christmas1 ,easter1 ,ascension1 and ,whitsun ,day1 and the two great prayer-days1 ,ash-,wednesday and ,good ,friday4 ,the ,preface explains that these ,special ,psalms are to be sung instead of the ordinary ,psalms on those days2 and authorises the use of ,special ,psalms approved by the ,ordinary on other days4 ,in using the ,book of ,psalms as a book of worship we must remember what was said of the ,intention of our minds in respect to parts of the ,services4 ,there are many ,psalms which supply us with the best ,prayers in trouble1 penitence or any anxiety4 ,but when using them in these ,services our ,intention is not ,prayer but ,praise1 and the thought of ,god must inspire our devotions4 #de ,it will often help us if we remember that ,god's ,righteousness is infinite1 as well as ,his ,mercy4 ,it is impossible for man in his present state to reconcile perfect ,righteousness and perfect ,mercy3 for ,righteousness will have nothing to do with sin1 while ,mercy forgives it4 ,these two characteristics of ,god are revealed to us through ,christ in ,whom ,righteousness and ,peace are united2 cf4 ,ps4 lxxxv4 ,the ,psalms1 composed by various people at different times1 very frequently are the utterances of men in trouble3 and they often sketch the thoughts or actions of the ,ideal ,man1 in one or other of the four characters which answer to ,god's ,righteousness and ,god's ,mercy4 ,for1 in response to ,god's ,righteousness1 man must be 7#a7 perfectly penitent1 and 7#b7 in imitation of ,god1 must detest sin3 in imitation of ,god1 7#c7 he must be perfectly forgiving1 and in response to ,god's mercy1 7#d7 he must have trust and peace4 ,the ,psalmists exhibit human nature at its best1 but it is human nature all the time--human nature finding ,god and associating itself with the ,ideal ,man4 ,thus the ,psalms often rise to the conception of the ,messiah2 and1 even when that is not their thought1 they proceed from other thoughts to ,rest in ,god and ,praise of ,his ,holy ,name4 ,the most difficult ,psalms for worship are those which regard sin with horror1 but express the horror without mercy4 ,man is unable to hold the two qualities of ,righteousness and ,mercy simultaneously4 ,we find it difficult in these days to detest sin because we are learning the quality of mercy4 #df ,much of the poetic force of these songs depends on the local incidents of ,israel's history and the scenery of ,jerusalem and the ,holy ,land4 ,while we use the words1 we must also use our imaginations to transfer the great thoughts to our own experience3 for those local colours are the clothing of thoughts which belong to all men in their relation to ,god4 ,over all these endeavours to use the ,psalms properly in the ,praise part of our ,services1 the ruling idea is that which we have already stated1 viz4 that ,god in these things is to be glorified4 #a ,a practice is found1 in some churches1 of singing this ,psalm on ,sundays but not when it is read in the ordinary course of the ,psalms4 ,we believe that this is due to a misinterpretation of the ,rubric4 ,there is just as much reason for singing it on the #aith as on any other day4 #b ,dict4 of ,chr4 ,antiq4 ,psalmody4 ,h4 ,j4 ,hotham4 #c ,the division of the ,hebrews 7see ,note in ,preface on the ,order of the ,psalter7 is followed in our ,prayer ,book and ,bible4 ,the ,septuagint and ,vulgate unite ,psalms ix4 and x4 and divide cxlvii4 into two psalms1 viz4 vv4 #a-aa1 vv4 #ab-bj4 #dg ,,chapter ,,vi4 ,,praise4 ,,ii4 ,the ,lessons4 ,a4 ,the ,study of the ,bible a help to worship4 ,the ,bible is read in ,church as an incentive to the praise of ,god4 ,it supplies thoughts of ,god which are then offered up to ,him1 as ,praise1 in the words of the ,canticles4 ,it is therefore necessary that we should understand the ,bible ,lessons as well as our abilities will allow1 and that we should endeavour to find in those ,lessons everything which will inspire us to honour and love ,god4 ,there are two distinct requirements4 ,a book may help us to understand1 but the endeavour to find ,god in the ,bible depends on ourselves3 our ,lord has described it in the words ,he that hath ears to hear let him hear4 ,in order to understand the ,bible when we hear it read1 we should study it at home4 ,some elementary aids to the study of it may be useful here2 for further help we shall want books specially prepared for that #dh purpose1 such as the ,cambridge ,companion to the ,bible and ,the ,cambridge ,bible for ,schools1 c4 #a4 ,the ,old ,testament and the ,new ,testament agree together3 they have the same principles of morality1 worship and doctrine4 ,god's guidance of the writers is seen in this--the ,old ,testament1 written at different times in the centuries before our ,lord was ,born1 was such that the ,gospel of the ,revelation in ,jesus was able to fit into it4 ,as ,s4 ,augustine says1 ,novum ,testamentum in ,vetere latet1 ,vetus ,testamentum in ,novo patet4 ,see also ,article ,,vii4 #b4 ,the failure of man to live well is shown in the ,old ,testament4 ,though he had favourable conditions and a holy law of life1 a pure system of worship1 and the discipline of warning and correction1 the ,israelite failed4 ,hence the ,old ,testament continually teaches 7a7 that ,god governs1 7b7 that man needs a ,saviour4 #c4 ,the ,old ,testament consists of #c parts 7a7 the ,law and ,history1 7b7 the ,psalms and ,proverbs1 7c7 the ,prophets4 7a7 ,the ,law and ,history part includes the books from ,genesis to ,esther1 and relates the progress of the people of ,god from its separation as a family and its growth to be an important nation1 to the downfall of its independence1 and its partial recovery4 ,the writers were a succession of prophets1 who continually point to the hand of ,god in the events which they record4 7b7 ,the ,psalms and ,proverbs part includes the books from ,job to the ,song of ,solomon1 and contains #di many ,hymns of prayer and praise2 also discussions of deep problems of human nature and our relation to ,god 7,job and ,ecclesiastes72 together with other things which stir us to a life of goodness and worship4 7c7 ,the ,prophets are not arranged in order of time at which they lived4 ,the four ,books which come first are called the ,four ,greater ,prophets1 ,isaiah1 ,jeremiah1 ,ezekiel1 ,daniel3 and are followed by the ,twelve ,lesser ,prophets4 ,to find the place in the ,lesser ,prophets it is sufficient to remember ,hosea1 ,joel1 ,amos as the three which are placed first2 and ,haggai1 ,zechariah1 and ,malachi as the three prophets after the ,captivity1 and therefore placed last4 ,isaiah should be read with parts of ,kings and ,chronicles1 and ,haggai and ,zechariah with the ,books of ,ezra and ,nehemiah2 and others in like manner according to their period4 #d4 ,the ,new ,testament consists of #c parts--7a7 ,the ,history1 7b7 ,the ,epistles1 7c7 ,the ,revelation of ,st ,john4 7a7 ,s4 ,luke's ,history is in two volumes--the ,gospel1 which recounts our ,lord's ,life from ,his ,birth to ,his ,ascension 7note here the number of ,his ,parables73 and the ,acts of the ,apostles1 which continues the history from ,his ,ascension to the 7first7 imprisonment of ,s4 ,paul at ,rome4 ,s4 ,matthew's ,gospel corresponds to ,s4 ,luke's ,gospel1 recounting our ,lord's ,life from ,his ,birth1 with many of ,his sayings about the ,kingdom of ,heaven1 and especially the ,sermon on the ,mount4 ,s4 ,mark's ,gospel is similar to the two former4 ,it recounts particularly the details of the various scenes of our ,lord's ,life1 #ej and shows how frequently ,he retired for meditation1--a living picture of a living man#a4 ,s4 ,john's ,gospel1 written long after the others1 shows the three witnesses--the spirit and the water and the blood--that bear record that ,jesus is the ,son of ,god 7#a ,s4 ,john v4 #h74 7b7 ,the ,epistles are not in chronological order4 ,s4 ,paul's ,epistles are placed first1 then ,s4 ,james1 ,s4 ,peter1 ,s4 ,john and ,s4 ,jude4 ,of ,s4 ,paul's ,epistles1 those to ,churches come before those to ,timothy1 ,titus and ,philemon4 ,of his ,epistles to ,churches1 the order in the ,bible is ,rom41 ,cor41 ,cor41 ,gal41 ,ephes41 ,philip41 ,col41 ,thess41 ,thess4 ,they fit into the ,history in the following groups3 7,i7 ,acts xvii41--#a and #b ,thess11 7,,ii7 ,acts xix4 #bb to xx41--#a and #b ,cor41 ,gal41 ,romans1 7,,iii7 ,acts xxviii41--,philip41 ,col41 ,ephes41 ,philemon1 7,,iv7 after the imprisonment described in ,acts xxviii41--#a and #b ,tim4 and ,titus4 ,the ,epistles to ,colossians1 ,ephesians and ,philemon 7a ,colossian ,christian7 seem to have been sent by the same messenger4 ,the ,epistle to the ,hebrews may have been written by ,s4 ,paul2 but1 as that is doubtful1 it has been placed after those which are surely his4 ,the ,epistles which follow are called ,general1 because they are addressed to ,christians scattered about in various countries4 ,s4 ,james and ,s4 ,peter have many references to the ,sermon on the ,mount4 ,s4 ,john dwells upon ,love as the foundation upon which a ,christian builds his life--the ,love which ,god has shown us1 and the ,love which we have for ,him and for one another4 #ea 7c7 ,the ,revelation of ,s4 ,john1 written perhaps before the time when ,jerusalem was besieged 7,a4,d4 #fh-fi71 carries our thoughts away from the glories of the ,jerusalem which was about to be destroyed1 to the ,new ,jerusalem and its glories1 in ,jesus ,christ and ,his ,church4 #e4 ,the ,apocrypha supplies ,first ,lessons for #ba days between ,oct4 #bg and ,nov4 #ah2 and also for the evenings of ,innocents' ,day and ,s4 ,luke's ,day4 ,article ,,vi4 quotes ,s4 ,jerome's description of the ,apocrypha1 where he says the other books the ,church doth read for example of life and instruction of manners2 but yet doth it not apply them to establish any doctrine4 ,these notes will1 we hope1 prompt the reader to make a study of the ,bible not only for the guidance of his life1 but also for the amendment of the offering which he makes to ,god in the ,services of the ,church4 ,b4 ,lessons and ,lectionaries4 ,acts xv4 #ba4 ,moses of old time hath in every city them that preach him1 being read in the ,synagogues every ,sabbath ,day4 ,the reference is to the ,mosaic regulations which were to a certain extent to be observed by all ,christians1 out of consideration for those ,christians who were also ,jews3 be sure that thou eat not the blood1 for the blood is the life was a precept which would create a difficulty in a ,jewish ,christian's mind if a ,gentile ,christian disregarded it4 ,similarly as to meats offered to idols 7cf4 #a ,cor4 viii4 #aj-ac74 ,there was then in the ,synagogues of the first century a ,first ,lesson from the ,law4 #eb ,acts xiii4 #bg4 ,the voices of the prophets which are read every ,sabbath ,day4 ,there was then in the ,synagogues a ,second ,lesson from the ,prophets4 ,acts xiii4 #ae4 ,after the reading of the ,law and the ,prophets the rulers of the ,synagogue sent unto 7,paul and his companions71 saying1 ,ye men and brethren1 if ye have any word of exhortation for the people1 say on4 ,the passage selected from the ,law was associated with a passage selected from the ,prophets--there was a ,lectionary for ,sabbath ,services4 ,the present ,jewish ,lectionary associates ,isaiah i4 #a-bh with ,deut4 i4 #a-;iii4 #bb as the ,lessons for the ,sabbath of ,temple ,desolation#b4 ,in ,s4 ,paul's ,exhortation which followed 7vv4 #af-da7 there are1 in vv4 #ag-ai1 three words rarely found in the ,bible1 but of their rare use one 7exalted7 is found in ,is4 i4 #b1 and the others in ,deut4 i4 #ca1 #ch 7suffered their manners and gave for an inheritance74 ,the reference1 in v4 #bj1 to judges is also to be noted in connection with ,is4 i4 #bf4 ,bengel reasons that we may safely conclude that the two ,lections on that day were those which we have just mentioned as associated together in the present ,jewish ,lectionary#c4 ,s4 ,luke iv4 #ae-bj4 ,jesus 4 4 4 taught in their ,synagogues--came to ,nazareth--entered1 as his custom was1 into the synagogue on the sabbath day1 and stood #ec up for to read4 ,and there was delivered unto him the book of the prophet ,esaias4 ,it appears from what follows 7vv4 #ag-bj7 that the ,lord read ,isaiah lxi4 #a1 #b1 either instead of the appointed passage from ,isaiah1 or after ,he had read the appointed passage4 ,for ,isaiah lxi4 does not now appear in the ,jewish ,lectionary1 and we know no reason for its omission now1 if it was included before4 ,in any case what ,he said about it1 ,he said as the ,exhorter#d4 ,they divided the ,law into #ec or #ed portions1 and read the whole of them between one ,feast of ,tabernacles and the next1 whether the ,sabbaths were #ej or more4 ,each portion was divided into seven parts1 read by seven different ,readers 7a ,priest and a ,levite being the first two74 ,this ,lesson apparently stood alone until in ,b4,c4 #afc ,antiochus ,epiphanes forbade the use of the ,pentateuch4 ,lessons from the ,prophets were used instead1 and were not discontinued when the use of the ,pentateuch was restored4 ,thus arose a practice of having a ,first ,lesson from the ,law1 which they called ,parascha 7or1 ,division71 and a ,second ,lesson from the ,prophets1 called ,haphtarah 7or1 ,conclusion74 ,the word ,holy was said before and after the ,first ,lesson and a ,doxology before and after the ,second ,lesson--an arrangement similar to our own4 ,we may1 indeed1 believe that we derived from the ,jews this and other uses of our ,services4 ,for we read in ,acts vi4 #g that a great company of the priests were obedient to the faith1 and #ed in ,acts xviii4 #g1 #h that at ,corinth1 when they ceased to be able to go to the ,synagogue1 the ruler of the ,synagogue himself went with them to the worship and teaching which they carried on in a house hard by4 ,it would not be surprising1 then1 if the worship thus begun was arranged after the old pattern to which they were all accustomed4 ,for there are1 not a few1 proofs in the ,acts of the ,apostles that in those early days they attended the ,services of the ,temple at ,jerusalem1 and of the ,synagogues in other places4 ,justin ,martyr#e1 writing in defence of ,christianity to the ,emperor of ,rome1 describes the ,holy ,communion ,service of his time as comprising two ,lessons--one from the ,prophets and the other from the ,apostles1 i4e41 we suppose1 the ,gospels2 a stage nearer to the two ,new ,testament ,lessons which are read at the ,communion now4 ,the use of an ,old ,testament and a ,new ,testament ,lesson at ,daily ,prayers may be a survival of the intermediate stage as described by ,justin4 ,a ,lectionary is a ,table of ,lessons arranged for a year4 ,our ,table of ,epistles and ,gospels is derived from one which has been attributed to ,s4 ,jerome4 ,the ,sermons of his age show that there were stated ,lessons for particular days#f4 ,moreover1 certain variations in the manuscripts of the ,new ,testament are explained by the early use of books in #ee which the ,lessons for the days were written out in full#g1 called ,lectionaries or ,evangelistaria4 ,the principle which governs our own ,lectionary is that the ,bible shall be read through#h4 ,the books are taken in order1 beginning with ,genesis1 ,s4 ,matthew1 and ,acts on ,january #b1 and going straight on1 with two exceptions4 ,first exception3 ,isaiah's clear prophecies of ,messiah are deferred to ,nov4 #ah c41 so as to be read in ,advent4 ,second exception3 ,revelation is read in the latter half of ,december4 ,the effect of beginning the ,new ,testament in two places on ,jan4 #b is that it is read twice through in the year--once at ,morning ,prayer and once at ,evening ,prayer4 ,for ,sundays a different arrangement is made with regard to the ,old ,testament4 ,the ,sunday year begins with ,advent1 which is the season occupying twenty-eight days before ,christmas4 ,selections from ,isaiah are read on these four ,sundays1 on ,christmas ,day1 and on the four or five ,sundays which usually follow ,christmas before ,septuagesima4 ,at ,septuagesima we are anticipating ,lent and the ,passion3 ,genesis therefore supplies the ,lessons1 followed by ,exodus at ,passion-tide1 and the other books in regular course4 ,to this brief description we may add that ,proper ,lessons1 specially chosen from ,old and ,new ,testament1 are appointed for special ,sundays and special #ef ,holy ,days4 ,these take the place of those which appear in the regular list for the same days4 ,if two special days coincide1 the minister may read the ,lessons of either1 except that1 on ,advent ,sunday1 ,easter ,day1 ,whitsunday and ,trinity ,sunday1 the ,lessons for those days are to be read4 ,the principles of this arrangement have been in use since #aedi2 alterations in its details were made in #aeei1 #afjd1 and #ahga4 ,in #aeei the ,apocrypha was appointed for many of the ,saints' ,days1 which nevertheless were left with their ,old ,testament ,lessons in the ,calendar4 ,thus these latter were invariably unread4 ,in #afjd this defect of the ,calendar was corrected by moving the ,lessons forward to make room for the ,proper ,lessons1 and omitting some few of those which might best be spared4 ,until #ahga the ,new ,testament was read through thrice in the year1 the ,lessons being usually whole chapters4 ,and the ,gospels were always ,morning ,lessons1 and the ,epistles and ,acts always ,evening ,lessons4 ,revelation was almost altogether omitted4 ,from #afjd till #ahga the ,first ,lessons from ,sept4 #bh until ,nov4 #bc were from the ,apocrypha--eight weeks4 ,the ,apocrypha ,lessons continue now only from ,oct4 #bg to ,nov4 #ah4 ,the principle of selection has in all these changes been recognised2 but always subordinate to a larger principle of reading in ,church the whole ,bible4 ,prior to #ahga the two ,books of ,chronicles were not read1 being regarded as sufficiently represented by the corresponding chapters from the ,books of the ,kings4 ,in #eg #ahga eighteen ,lessons from the ,chronicles were introduced in place of the corresponding passages in the ,kings4 ,we shall find in the next chapter that all these ,lessons in ,church are to be thought of in connection with their attendant ,canticles--so that a ,lesson and its ,canticle form an act of ,praise3 as after one angel had published the ,gospel 7,s4 ,luke ii4 #aj-ab7 a multitude joined with him in praising ,god1 so when one minister hath read the ,gospel1 all the people glorify ,god 7,s4 ,luke ii4 #ac1 #ad7i4 ,rubric4 ,then shall be read distinctly1 c4 ,the words of this rubric were altered to some extent in #affb1 the only notable change being the alteration of ,the minister that readeth to ,he that readeth4 ,the object of the change seems to be that one who is not 'the minister' may read the ,lessons4 ,the minister is still directed to declare where they begin and end4 ,he is to turn himself so as to be heard3 and ,canon #hj requires the churchwardens to provide a ,bible of the largest volume4 ,a desk or ,lectern is therefore implied as one of the ',ornaments of the ,church4' ,it is usually assumed that the ,congregation sits during the ,lessons except when the ,gospel is read in the ,communion4 ,probably there were not seats for them when the rubrics were drawn up3 custom has authorised their addition to the list of 'ornaments4' ,the movable seats1 bequeathed by incumbents to their successors or others as they thought fit1 are not recognised by any words in the ,prayer ,book4 #eh ,,appendix ,b4 ,,justin ,,martyr1 ,apol4 ,i4 #fa-fg4 #fa4 99 99 99 ,we bring them where there is water2 and after the same manner of regeneration as we also were regenerated ourselves1 they are regenerated2 for1 in the ,name of ,god1 the ,father and ,lord of all things1 and of our ,saviour ,jesus ,christ1 and of the ,holy ,ghost1 they then receive the washing of water3 for1 indeed1 ,christ also said1 ,except ye be born again1 ye shall not enter into the kingdom of heaven4 99 99 99 99 #fe4 ,but after thus washing him who has professed1 and given his assent1 we bring him to those who are called brethren2 where they are assembled together1 to offer prayers in common both for ourselves1 and for the person who has received illumination1 and all others everywhere1 with all our hearts1 that we might be vouchsafed1 now we have learnt the truth1 by our works also to be found good citizens and keepers of the commandments1 that we may obtain everlasting ,salvation4 ,we salute one another with a kiss when we have concluded the prayers3 then is brought to the ,president of the brethren1 bread1 and a cup of water and wine1 which he receives2 and offers up praise and glory to the ,father of all things1 through the ,name of ,his ,son1 and of the ,holy ,ghost2 and he returns thanks at length1 for our being vouchsafed these things by ,him4 ,here follows a brief description of this special ,eucharist after a ,baptism which we omit in order to give the longer description below4 #ei #fg4 99 99 99 ,and on the day which is called ,sunday1 there is an assembly in the same place of all who live in cities1 or in country districts2 and the records of the ,apostles1 or the writings of the ,prophets1 are read as long as we have time4 ,then the ,reader concludes3 and the ,president verbally instructs1 and exhorts us1 to the imitation of these excellent things3 then1 we all together rise and offer up our prayers2 and1 as ,i said before1 when we have concluded our prayer1 bread is brought1 and wine1 and water2 and the ,president1 in like manner1 offers up prayers1 and thanksgivings1 with all his strength2 and the people give their assent by saying ,amen3 and there is a distribution1 and a partaking by every one1 of the eucharistic elements 7ton eucharistethenton72 and to those who are not present1 they are sent by the hands of the deacons 99 99 994 ,library of the ,fathers4 ,s4 ,justin's ,works4 ,antoninus ,pius1 to whom ,justin addressed his two ,defences1 was ,emperor of ,rome from #ach to #afa4 ,the first of the two is that from which the above quotation is taken3 its date has been placed as early as ,a4,d4 #aci1 and as late as ,a4,d4 #aej4 ,justin's ,martyrdom has been dated ,a4,d4 #aff4 ,his description of ,services refers therefore to the #ej years which followed the death of ,s4 ,john the ,apostle4 #a ,cambridge ,companion4 #b ,speaker's ,commentary on ,isaiah1 ,appendix ,a4 #c etropophorese and etrophophorese4 ,these two rare ,greek words differ from one another by a single letter which is p in one and ph in the other4 ,the former has the best ,,ms4 authority3 the latter 7'bore as a nurse'7 is probably right4 ,but1 in either case1 ,s4 ,paul must have had the ,deut4 passage in his thoughts4 #d ,see ,reland's ,hebrew ,antiquities4 #e ,see ,appendix ,b1 p4 #eh4 #f ,thus ,s4 ,chrysostom regards ,genesis as belonging to ,lent1 and preached a homily to explain why the ,acts are read in public between ,easter and ,whitsunday4 ,he also advises that the ,saturday and ,sunday ,lessons should be privately read during the previous week4 #g ,thus a few ,,mss4 read ,the end is enough in ,s4 ,mark xiv4 #da2 the end having been placed in a ,book of ,lessons1 after the word 7,it7 is enough1 because the ,lesson ended there4 ,see ,prebendary ,scrivener's ,art4 in ,dict4 of ,christian ,antiq4 s4v4 ,lectionary4 #h ,see ,appendix ,c4 #i ,s4 ,ambrose quoted by ,hook1 ,ch4 ,dict4 s4v4 ,hymn4 #fj ,,chapter ,,vii4 ,,praise4 ,,iii4 ,hymns in the ,daily ,services4 ,we are about to explain how ,hymns are attached to ,lessons for purposes of worship4 ,it will be well therefore to consider what a ,hymn is1 and how we arrived at the present arrangement4 ,we will defer to the chapter on ,anthems the consideration of those ,hymns that may be described as ,prayers set to music4 ,many ,psalms may be described in this way1 and in the ,commination the #east ,psalm is used as a ,prayer 7see the ,rubric there74 ,but if our intention be ,praise1 most of those ,prayer-psalms lend themselves to ,praise1 and are so used in this ,service before the ,lessons1 as we have just seen4 ,in like manner metrical ,hymns are to be found in our ,hymn-books which are in their plain sense prayers rather than praises4 ,in the ,day ,hour ,services we find metrical ,hymns--at ,lauds1 ,vespers and ,compline after the ,bible ,chapter1 and1 at the other ,services1 before the ,psalms4 ,they were in ,latin1 and some of them have been translated and are known to us in our ,hymn-books4 #fa ,of the ,office ,hymns well known in modern ,hymn-books1 ,now that the daylight fills the sky is a good example4 ,we have1 moreover1 in the ,prayer ,book itself1 two translations of the ,hymn ,veni1 ,creator ,spiritus formerly sung at ,lauds throughout ,whitsun week4 ,the longer form of it1 more a paraphrase than a translation1 appeared in the ,ordination ,services in #aeej2 the shorter translation1 which is so well known1 in a ,book of ,devotions made by ,john ,cosin in #afbg1 where are found also translations of other ,day ,hour ,hymns1 the book being designed from the ,breviary4 ,when in #affa ,cosin had become ,bishop of ,durham and was taking a leading part in the last revision of the ,prayer-,book1 his translation of ,veni1 ,creator ,spiritus was placed before the older paraphrase in the ,ordination ,services4 ,it is interesting to compare the ,day ,hour ,hymns with the translations which are to be found in ,hymn-books4 ,in ,hymns ,ancient and ,modern1 the following examples are found3--#a1 #i1 #aj1 #aa1 #ad1 #ae1 #ch1 #de1 #dg1 #ee1 #ge1 #he1 #hg1 #hh1 #ij1 #ie1 #if1 #ig1 #abe1 #abh1 #add1 #aeb1 #aec1 #aef1 #aeg1 #aeh1 #dcj1 #dhc1 #eji1 #fbb4 ,the renderings are not equally close2 but they give a good idea of the place in worship which they occupied in the ,day ,hours4 ,they will be found to dwell on the thoughts of praise to ,god called forth 7a7 by the sunshine and the beauties of nature1 7b7 by the work of the ,holy ,spirit4 ,when the ,hymn followed the ,capitulum1 a ,canticle came next4 ,the ,capitulum1 or ,little ,chapter1 was one or two verses from the ,bible specially #fb chosen for the day2 and the ,hymn was directly connected in subject with it4 ,thus1 at ,lauds on ,whitsunday1 the ,capitulum was1 ,when the ,day of ,pentecost was fully come1 they were all with one accord in one place 7,acts ii4 #a71 and the ,hymn which followed immediately was ,come1 ,holy ,ghost 7,h4 ,a4 and ,m4 #aeg72 and ,benedictus1 which came next1 had an ,antiphon1 ,receive ye the ,holy ,ghost1 c4 7,s4 ,john xx4 #bb1 #bc74 ,these beautiful combinations show us that the ,canticle after a ,lesson is designed to respond to the message of the ,lesson1 and to make with it an act of ,praise4 ,we must dismiss from our minds all idea that our ,services were put together in a zigzag fashion1 introducing something different as soon as any ,psalm or ,lesson has been said4 ,the ,service-makers valued variety of expression and method within reasonable limits2 but the ,service itself proceeds from point to point in a regulated progress4 ,when the metrical ,hymns were struck out1 the ,canticles and the ,lessons were left united together4 ,the ,canticles4 ,the word ,canticle means little song or little chant1 just as versicle means little verse1 and particle little part4 ,it has long been used to signify the ,hymns from the ,old and ,new ,testaments which were introduced into the ,christian ,services4 ,it will be seen that these ,bible hymns are affixed #fc to the ,lessons4 ,they are commonly known by the words with which they begin in ,latin3 thus ,te ,deum laudamus,thee ,god we praise4 ,benedicite1 omnia ,opera--,bless ye1 ,o all ,works4 ,benedictus,blessed4 ,jubilate,o be joyful4 ,magnificat 7mea anima77,my soul7 doth magnify4 ,cantate ,domino,o sing unto the ,lord4 ,nunc dimittis,now thou lettest depart4 ,deus misereatur,god be merciful4 ,the #ast and #bnd chapters of ,s4 ,luke supply three of these2 viz4 ,magnificat1 ,benedictus1 and ,nunc dimittis4 ,the ,psalms supply three1 viz4 ,jubilate 7#ajjth71 ,cantate ,domino 7#ihth71 and ,deus misereatur 7#fgth74 ,benedicite1 omnia1 ,opera is part of the ,hymn given in the ,apocrypha as sung by ,shadrach 7,ananias71 ,meshach 7,misael71 and ,abed-nego 7,azarias71 when they walked in the burning fiery furnace4 ,te ,deum laudamus is a very ancient ,latin ,hymn which may have been already very old when it became associated with the name of ,s4 ,ambrose1 ,bishop of ,milan 7#cge-cig74 ,we show its ,bible origins in ,chapter ,,viii4 ,the ,canticles have been sung in the ,services for many centuries4 ,benedictus and ,benedicite are found in the ,holy ,communion ,service--supposed to date about #fjj--of the ,gallican ,church2 in the ,day ,hours ,benedictus was sung at ,lauds2 ,magnificat at ,vespers2 ,nunc dimittis at ,compline2 ,te ,deum at ,mattin-,lauds2 ,benedicite and ,jubilate at ,lauds on ,sundays4 #fd ,the rearrangement of the ,day ,hours in #aedi gave an opportunity to associate the ,canticles more closely with the ,lessons4 ,we show in another chapter the connection which exists between the ,lessons of the ,old and ,new ,testaments1 and the alternative ,canticles provided for each1 both at ,morning and ,evening ,prayer4 ,meanwhile it will be well to learn the following table4 ,,map ,,of ,,the ,,lessons ,,and ,,their ,,canticles4 ,character of the ,lesson ,mattins ,evensong ,o4 ,t4 ,creation and ,providence ,benedicite ,cantate99 ,need of ,redemption ,te ,deum ,magnificat laudamus ,n4 ,t4 ,the ,coming of ,christ ,benedictus ,nunc dimittis ,the ,spread of the ,gospel ,jubilate99 ,deus misereatur99 99 ,added in #aeeb4 99 99 99 99 99 99 99 99 ,,the ,,te ,,deum ,,printed ,,so ,,as ,,to ,,show ,,its ,,structure4 ,transcriber's note3 ,in the original book1 each of the following #ac items was printed on a single line4 ,in this e-book1 they have been split at a logical point1 usually a colon 7374 #a4 ,,te ,deum#a laudamus1 ,,te ,dominum confitemur3 ,,te ,aeternum ,patrem#a omnis terra veneratur4 #b4 ,,tibi omnes angeli1 ,,tibi caeli et universae potestates3 ,,tibi ,cherubim et ,seraphim#b incessabili voce proclamant4 #c4 ,,sanctus ,,sanctus ,,sanctus ,,dominus ,,deus ,,sabaoth#b3 ,,pleni ,,sunt ,,caeli ,,et ,,terra ,,majestatis ,,gloriae ,,tuae#b4 #d4 ,,te gloriosus ,apostolorum chorus1 ,,te ,prophetarum laudabilis numerus3 ,,te ,martyrum candidatus laudat exercitus4 #e4 ,,te per orbem terrarum sancta confitetur ecclesia3 ,patrem immensae majestatis4 ,venerandum tuum verum et unicum ,filium4 ,sanctum quoque ,paracletum ,spiritum4 #f4 ,,tu ,rex gloriae1 ,christe3 ,,tu ,patris sempiternus es ,filius4 #g4 ,,tu ad liberandum suscepturus hominem non horruisti ,virginis uterum3 ,,tu devicto mortis aculeo aperuisti credentibus regna caelorum4 #h4 ,,tu ad dexteram ,dei sede7n7s in gloria ,patris3 ,judex crederis esse venturus4 #i4 ,,te ergo quaesumus famulis tuis subveni quos pretioso sanguine redemisti3 ,aeterna fac cum sanctis tuis in gloria munerari4 #aj4 ,salvum fac populum tuum ,domine et benedic haereditati tuae#c3 et rege eos et extolle illos usque in aeternum#c4 #aa4 ,,per ,,singulos ,,dies ,,benedicimus ,,te#d3 ,,et ,,laudamus ,,nomen ,,tuum ,,in ,,saeculum ,,et ,,saeculum ,,saeculi#d4 #ab4 ,dignare ,domine die isto sine peccato nos custodire3 miserere nostri ,domine1 miserere nostri#e4 #ac4 ,fiat misericordia tua ,domine super nos quemadmodum speravimus in ,,te#f3 in ,,te ,domine speravi1 non confundar in aeternum#g4 #a ,isaiah ix4 #f4 #b ,isaiah vi4 #c1 cf4 ,rev4 iv4 #h4 #c ,psalm xxviii4 #i4 #d ,psalm cxlv4 #b4 #e ,psalm cxxiii4 #c4 #f ,psalm xxxiii4 #bb4 #g ,psalm xxxi4 #a and lxxi4 #a4 ,note4 ,some readers will at first sight be afraid of the ,latin form of the ,te ,deum4 ,it is however so important to the clear understanding of this beautiful ,hymn that we hope they will piece together the ,english words and their ,latin equivalents4 ,the task will not be really difficult1 for most of the words are almost ,english already4 ,it will not surprise them to find that ,tu is ,thou1 and ,te ,thee1 that ,tibi is ,to ,thee1 and ,dominum ,lord1 and so on4 ,we think that most of the words will be understood by any one who is familiar with the ,english4 ,aculeo1 in line #g1 means sting1 and crederis esse venturus means ,thou-art-believed to-be about-to-come4 ,to face p4 #fe 99 99 99 99 99 99 99 99 #fe ,,chapter ,,viii4 ,,praise4 ,,iv4 ,te ,deum laudamus4 ,this ancient ,latin ,hymn of the ,incarnation of our ,lord ,jesus ,christ has in many ,service-books been attributed to ,s4 ,ambrose and ,s4 ,augustine4 ,one of the stories is that they sang it in alternate verses when the latter was baptized by the former1 ,a4,d4 #chf4 ,we shall presently show that it is composed on a very elaborate plan1 and is very far from being an extempore ,hymn4 ,its earlier verses are founded on expressions in ,isaiah 7vi4 #c1 ix4 #f74 ,its concluding part has not always been in the form which has become familiar to us3 in its present shape it may be regarded as the survival of the best of the different forms4 ,the verses of this part as they now stand are obviously taken chiefly from the ,psalms 7xxviii4 #i1 cxlv4 #b1 cxxiii4 #c1 xxxvi4 #bb1 xxxi4 #a or lxxi4 #a74 ,the following lines of an early morning hymn1 found in the ,alexandrine ,,ms4 of the ,bible1 are very similar to the verses which we have numbered #aa and #ab3 ,day by day will ,i bless ,thee and praise ,thy name for ever1 and for ever and ever4 ,vouchsafe1 ,o ,lord1 to keep us this day without sin4 #ff ,there is a sentence in ,s4 ,cyprian also 7,de ,mortalitate1 p4 #aff1 ed4 ,fell7 quoted in the notes in illustration of line #d1 which must have been borrowed from the ,te ,deum1 or lent to it4 ,it is not easy to determine whether an elaborate composition of this description1 designed evidently for worship1 is more likely to lend or to borrow any particular phrase4 ,the ,psalm verses1 and verses c4 from ,isaiah1 are evidently borrowed by the ,hymn4 ,perhaps this suggests that the composer was likely to have borrowed1 rather than lent1 the other passages4 ,on the other hand1 a ,hymn founded on ,scripture1 carefully composed1 and well known in worship1 is precisely the source most likely to be quoted in other ,hymns and in books4 ,we said that ,te ,deum is a ,hymn of the ,incarnation1 and that it is an elaborate composition4 ,it is necessary to examine these points at some length4 ,and first we must get rid of the modern way of printing it out in #bi verses4 ,many of them are half-verses quoted from the ,psalms and ,isaiah3 and when we have begun to restore these with their colons1 we find that the other verses answer to the same treatment4 ,in short1 most of the verses should be read two together with a colon to separate them for singing purposes4 ,having thus restored the ,hymn to its original lines1 we find that it consists of #ac verses in #c ,stanzas1 the first and third having five lines each1 and the middle ,stanza having three lines4 ,the three lines of the ,middle ,stanza correspond to the three divisions of our ,saviour's ,existence--7#a7 before ,he was made ,man--7#b7 when ,he #fg lived on ,earth--7#c7 after ,his ,ascension 7see the ,latin ,form74 ,the ,saviour's ,existence1 from the ,eternal ,beginning on to the ,eternal ,future1 is the central thought of the ,hymn4 ,the dual form of each line in this ,middle ,stanza proves it to be a separate ,stanza4 ,the ,incarnation is its theme--,the ,incarnation and its ,antecedents and ,consequences4 ,tu ,rex 4 4 4 4 4 4 4 4 4 4 ,tu ,filius 4 4 4 4 4 4 ,tu non horruisti 4 4 4 4 4 ,tu aperuisti 4 4 4 4 ,tu in gloria 4 4 4 4 4 4 4 ,judex venturus 4 4 4 ,the prominent place1 in each line1 of the pronoun ,tu--,thou--is here to be noticed4 ,it is characteristic of this middle ,stanza that each of the three phases of the ,saviour's existence is expressed by two thoughts which are included in one line4 ,the pronoun ,tu introduces each of the thoughts in each line1 except the last of the three4 ,the completeness of the summary of the ,lord's ,existence is a strong argument for treating these three lines as a ,stanza3 and the use of the pronoun ,tu confirms the argument4 ,for turning to the ,first ,stanza1 we find each line has three thoughts4 ,the prominent word in the first line is ,,te--,thee--and occurs three times4 ,similarly in the second line ,,tibi--to ,thee3 and in the fourth line ,,te4 ,the last line of this ,stanza varies1 it is true1 as the last line of the middle ,stanza does1 but retaining a triple thought1 viz4 the ,holy ,trinity4 ,the third line has the ,ter-,sanctus4 ,thus the #ast ,stanza1 by its form1 is separated from the #bnd ,stanza1 and the #bnd from the #crd in like manner4 ,for1 in the ,third ,stanza although ,,te is still #fh prominent as the first word1 it is very sparingly introduced afterwards--once in the #aath line1 and twice in the #acth4 ,here again we notice a variation with the object of marking the ,stanza's last line1 for in the last line ,,te occurs twice4 ,the word ,domine supplants ,te in the #ajth and #abth lines1 and appears with ,te twice in the #acth line4 ,the elaborate arrangement of the ,hymn has been exhibited so as to eliminate the notion of an extempore composition4 ,its method however is worthy of some further consideration4 ,it will be evident that it proceeds on the idea of a centre thought in each ,stanza1 with thoughts balanced on each side4 ,thus in the #ast ,stanza the centre thought 7line #c ,latin ,version7 is the praise of ,heaven and ,earth 7,isaiah vi4 #c71 addressed to ,christ 7see ,s4 ,john xii4 #da7 by the ,seraphim4 ,the ,choirs of ,heaven are mentioned in the #bnd line1 and those of earth in the #dth4 ,the #eth line recurs to some of the thoughts of the #ast and the #crd lines4 ,thus the #ast and #eth1 the #bnd and #dth lines are balanced about the ,song of ,praise which forms the middle line4 ,so again1 in the and ,stanza1 the centre thought is our ,lord's ,earthly ,life with ,his ,eternal ,pre-existence on one side and ,his ,eternal ,glory now and hereafter on the other4 ,and further1 the centre thought of the #crd ,stanza is the ,praise expressed in the #aath line1 ,day by day we magnify ,thee1 and we worship ,thy name ever world without end4 ,this line corresponds to the #crd line1 the ,ter-,sanctus1 which is the centre of the #ast ,stanza4 ,the first and third ,stanzas are hereby made #fi to balance one another around the middle ,stanza1 both in the number of their lines and the plan of their arrangement4 ,noting now that the plan and method of the ,hymn are governed by the centre line and the centre thought in all the respects to which we have referred1 we cannot fail to notice afresh that the ,redeemer's ,earthly ,life is the centre thought of the whole ,hymn--the centre line of the centre ,stanza around which everything is grouped4 ,the division of the ,hymn into ,stanzas is1 we suppose1 conclusively proved4 ,we may further infer that the ,te and ,tibi of ,stanza i4 are addressed to the same ,person as the ,tu of ,stanza ii4 and the ,te of ,stanza iii4 i4e4 to ,christ4 ,stanzas ii4 and iii4 are evidently so addressed1 and ,stanza i4 could not1 we think1 have made the pronouns so prominent without having the same reference4 ,it may however be objected that lines #a1 #c1 and #e cannot be addressed to ,christ4 ,a little consideration will show that they can4 7a7 ,te ,deum laudamus may be translated we praise thee ,o ,god4 ,but the more obvious translation is we praise ,thee as ,god1 especially as it comes with we acknowledge ,thee to be the ,lord4 ,the two ,latin phrases are exactly parallel1 so that if it is to be ,we praise ,thee1 ,o ,god1 it should also be we acknowledge ,thee ,o ,lord4 ,now the acknowledgement of the ,godhead and ,lordship of ,christ was very likely to be stated in an early ,hymn1 far more than the acknowledgement that ,god is ,god4 ,the ,titles--,god1 ,lord1 ,father #gj everlasting--which are here acknowledged1 appear to be suggested by ,isaiah ix4 #f4 ,for there the ,lord of ,hosts which is wonderful in counsel 7,isaiah xxviii4 #bi7 is expressed as ,wonderful1 ,counsellor1 and is followed by ,the ,mighty ,god1 ,the ,everlasting ,father4 ,it is a passage acknowledged to refer to ,christ1 who is therefore recognised as ,lord of ,hosts 7being wonderful in ,counsel71 ,mighty ,god1 ,everlasting ,father4 7b7 ,line #c4 ,s4 ,john 7xii4 #ci-da71 referring to our ,saviour's rejection1 quotes ,isaiah vi4 and adds ,these things said ,isaiah when he saw ,his glory1 and spake of ,him4 ,this reference to ,isaiah's vision1 when he saw the ,lord sitting upon a throne and heard the ,seraphim sing the ,ter-,sanctus1 will be a sufficient justification of the use of line #c in an address to ,christ4 7c7 ,line #e4 ,as to the inclusion of the three ,persons of the blessed ,trinity in a doxology at the close of this ,stanza1 it is quite usual in ,christian ,hymns of all ages to guard the thought of the equality of the ,persons of the ,godhead by means of a doxology4 ,as an instance we may quote ,conditor alme siderum 7,hymns ,a4 and ,m4 #de74 ,the position of the doxology in this ,canticle should be noticed4 ,we know of no other instance of its being placed at the close of the first1 or anywhere but at the close of the last1 ,stanza4 ,the reason for this variation seems to be that the last ,stanza here has to some extent the nature of a prayer4 ,the following ,greek hymn1 attributed to ,st ,basil1 was printed by ,archdeacon ,france in ,preces ,veterum #ga cum ,hymnis ,coaevis as of the #bnd1 or at latest the #crd1 century3 phos ilaron agias doxes athanatou patros ouraniou agiou makaros iesou ,christe elthontes epi tou eliou dusin idontes phos esperinon umnoumen patera kai uion kai agion pneuma theou axios ei en kairois umneiothai phonais osiais uie theou zoen o didous dio o kosmos se doxazei ,,amhn4 ,keble's well-known translation 7,hail1 ,gladdening ,light7 is to be found in ,hymns ,ancient and ,modern1 ,no4 #ah1 as well as in ,lyra ,apostolica4 ,the transition in the address from ,christ to the ,holy ,trinity1 and back again1 presented no difficulty3 rather it is a very suitable recognition of the ,divine nature of ,jesus4 ,te ,deum is evidently a ,latin composition1 and the exact meaning of its words and phrases must be sought in the ,latin form of it4 ,some various readings and translations may be worthy of notice4 #a4 ,te ,deum1 ',thee as ,god4' ,aeternum ,patrem is substituted for the ,vulgate reading1 ,patrem futuri saeculi4 ,the ,english ,bible accepts it as the best rendering of the ,hebrew in ,isaiah ix4 #f1 but ,r4,v4 gives ,father #gb of ,eternity in the margin4 ,the thought of ,christ as ,father to us is to be found in ,isaiah viii4 #ah1 quoted in ,heb4 ii4 #ac1 where the writer is showing the complete human nature of ,christ4 #d4 ,prophetarum laudabilis numerus4 ,cyprian 7,de ,mortalitate7 has the words ,there the glorious company of the apostles1 there the fellowship 7numerus7 of exulting prophets1 there the innumerable crowd of martyrs4 ,it will perhaps be questionable whether laudabilis should not be taken as equivalent to exulting--full of praise 7to ,god7 rather than worthy of being praised4 ,candidatus is 'white-robed'2 'noble' would be candidus4 ,venerandum1 trans4 'honorable1' is to be understood as 'deserving to be reverenced4' #e4 ,immensae4 ,here translated infinite1 in the ,creed of ,s4 ,athanasius incomprehensible4 ,literally unmeasured4 #g4 ,ad liberandum1 'to set 7him7 free4' ,suscepturus hominem1 'when about to take man1' i4e4 human nature4 #h4 ,sedens1 'sitting1' is the reading in two ,,mss41 and would agree with the absence of the second ,tu in this line4 ,sedes means ',thou sittest4' ,crederis esse venturus1 'art believed to be about to come4' #i4 ,numerari or munerari4 ,in the ,old ,english character it is sometimes difficult to distinguish where the seven strokes of the letters mun are to be divided into letters4 ,a ,,ms4 at ,exeter looks more like m u n1 which is the reading of the two ,irish ,,mss4 referred to #gc above1 and the reading of my own black letter ,breviary 7#aebd74 ,heb4 xi4 #f has the thought that ,god rewards a man who loves ,him4 ,cf4 also ,jer4 xxxi4 #af1 'thy work shall be rewarded'#a4 ,the word numerari means 'to be counted1 enrolled in a numerus or fellowship4' ,cf4 ,prophetarum numerus1 above4 #ab4 ,die isto1 translated this day4 ,it may be thought that the reference is to 'that day' as in #b ,tim4 i4 #ab1 #ah1 iv4 #h1 viz4 the ,judgment ,day4 ,several of these lines would favour that reference4 #ac4 ,lighten is used in the ,prayer ,book in two senses1 both derived from ,anglo-,saxon words1--to illuminate1 as in the #crd ,evening ,collect1 ,lighten our darkness1 and in the ,ordination ,hymn1 ,lighten with celestial fire3--but here1 to alight or come down1 cf4 ,deut4 xix4 #e2 ,gen4 xxiv4 #fd and xxviii4 #aa2 #b ,kings v4 #ba and x4 #ae1 c4 ,non confundar in aeternum4 ,this might more obviously be translated1 ,i shall not be confounded for ever4 ,it is not inconsistent with the prayerful tone of this ,stanza1 that most of its lines express more hope than fear4 ,that the closing words should be at once humble and confident would suit well with the character of this ,hymn of praise4 ,on the other hand the words themselves are borrowed from two ,psalms 7xxxi4 #a and lxxi4 #a71 where they must be rendered as a prayer4 ,it is therefore #gd preferable to take them here in the same sense4 ,latin scholars know that the use of non with the imperative occurs elsewhere1 being apparently regarded as though compounded with it4 ,note on the ,doxology in ,te ,deum4 ,te ,deum is the only one of the ,psalms and ,canticles which is not provided with ,gloria ,patri at the end of it4 ,the obvious reason for this exception is that it is the only one which contains a ,gloria ,patri in the middle of it4 ,we have already said that an ascription of ,praise to the ,holy ,trinity is in this case more appropriate at the end of the first ,stanza than at the end of the third1 because the third ,stanza has a prayerful character introduced into its words of praise4 ,the steps by which the doxology grew in ,te ,deum may be conjectured4 ,the sentence which was required in the fifth line to complete the ascription of ,praise to ,christ would be an acknowledgement of ,his ,sonship4 ,for such an acknowledgement has not yet occurred4 ,using the words of the ,hymn1 we should expect ,te per orbem terrarum sancta confitetur ecclesia ,patris venerandum verum unigenitum ,filium4 ,here the ,father and the ,son are mentioned4 ,the addition of the words ,sanctum quoque paracletum spiritum1 and of epithets to express the majesty of the ,father #ge would complete the sentence and express the equality of the ,persons4 ,te per orbem sancta confitetur ecclesia ,patris immensae majestatis ,venerandum verum unigenitum filium1 ,sanctum quoque paracletum spiritum4 ,but the two genitives1 ,patris1 majestatis1 suggest the accusative ,patrem2 and already the addition of ,spiritum has suggested the inclusion1 under ,te1 of the ,three ,persons4 #a ,the word 'reward' is frequently to be found in the ,english ,bible where the ,vulgate has reddo4 #gf ,,chapter ,,ix4 ,,praise4 ,v4 ,the ,canticles continued4 ,the position which the ,te ,deum occupies in the morning is that of ,respond of the whole people to the message of the ,old ,testament4 ,we have found that the ,te ,deum is a ,hymn of the ,incarnation2 hence it is especially appropriate as a ,respond to those ,old ,testament ,lessons which contain1 or imply1 the promise of the ,saviour's ,birth and ,work on ,earth4 ,gen4 iii41 ,isaiah viii41 ,malachi iii4 may be taken as examples3 but there are very many which relate the doings of men in such a way as to leave the hearers waiting and wishing for the adoption which comes to us through ,christ4 ,some of them set forth the facts which show our miserable state without ,christ4 ,others contain predictions of the life which ,he came on ,earth to lead4 ,thus the ,christian worshipper seeing the ,christ wanted1 promised1 foretold1 or the world waiting1 groaning in pain1 suffering1 responds to such ,lessons with this ,hymn of the ,incarnation4 #gg ,in the evening the place is occupied by another ,hymn of the ,incarnation--,magnificat 7doth magnify7--the ,song of the ,blessed ,virgin when the ,birth of the ,saviour was assuredly promised to her4 ,the ,blessed ,mother's words of greeting to the promise and assurance are very sacred1 and may be regarded as the most suitable possible for any human being very near the ,lord4 ,the words of ,isaiah1 ,unto us a child is born1 unto us a son is given will often come to the worshipper's mind1 when he uses her words to express his praise after the #ast ,lesson4 ,sometimes however the connection of the ,old ,testament ,lesson with the ,incarnation may with advantage be omitted in favour of another line of thought and praise4 ,lessons which declare the great acts of ,creation1 ,providence1 and ,government by ,god sometimes contain but remote reference to the ,redeeming work of ,christ3 and for such ,lessons another ,canticle is provided1 viz4 ,benedicte omnia ,opera 7,bless ye all works7 for the morning1 and ,cantate ,domino 7,o sing unto the ,lord7 for the evening4 ,magnificat4 ,jesus is known to us as the ,son of ,man3 hence ,his people can use the words of the ,blessed ,virgin4 ,when she looked forward to ,his coming1 she used words which we can say after reading the ,old ,testament promises of a ,saviour who should come into the world4 #gh #a4 ,god my ,saviour4 ,this is the meaning of the name ,jesus4 ,the names ,jesus and ,john were given designedly3 naturally1 therefore1 they supply leading thoughts to the two ,hymns which are especially associated with our ,lord's ,birth1 and the birth of ,his forerunner 7cf4 ,benedictus throughout1 but especially vv4 #d1 #e1 #f74 #e4 ,the name1 ,john1 suggests ,god's mercy4 #g4 ,the name1 ,mary1 may have prompted the word exalted4 #i4 ,in this verse we can trace ,zacharias,god hath remembered2 ,john,god's mercy2 and ,elizabeth,god's oath4 ,the ,song of ,hannah in #a ,sam4 ii4 exhibits many points of similarity and contrast1 when compared with this ,hymn4 ,benedicite4 ,the ,canticle ,benedicite omnia ,opera is so called from ,latin words meaning ,bless ye1 all ,works4 ,our ,services were translated from the ,latin ,services used in our ,church for centuries before #aedi3 for ,latin was the common language of civilised ,europe4 ,benedicite shares with other ,canticles and with many parts of the ,services the custom of being known by its first words in the ,latin books4 ,we said that ,te ,deum laudamus not only had its name from the ,latin ,service ,books1 but is of ,latin origin whether composed by ,hilary of ,arles1 ,hilary of ,poictiers1 or ,ambrose and ,augustine4 ,but ,benedicite1 #gi though it has now a ,latin name1 is of ,greek origin4 ,it is a translation of part of the ,greek additions to the ,book of ,daniel4 ,in ,daniel iii4 the #bcrd verse records how the ,three ,children of ,israel1 ,hananiah1 ,mishael1 and ,azariah 7i4 #f71 having come to great office in ,babylon 7ii4 #di71 and refused to fall down and worship the golden image of ,nebuchadnezzar 7iii4 #ah71 were cast into the midst of the burning fiery furnace4 ,the #bdth verse proceeds thus3 ,then ,nebuchadnezzar the king was astonished and rose up in haste1 and told his counsellors that he saw four men walking in the fire without hurt4 ,at this point1 between verses #bc and #bd1 there is a sort of pause in the action4 ,it might be filled up by a mark indicating that some short time elapses4 ,the ,greek ,version inserts #fh verses3 consisting of a prayer of ,azariah 7,abed-nego71 a few verses of narrative1 and #dj verses of praise including the #cb verses which have been sung in the ,church ,services of many countries and many centuries4 ,the ,hymn calls upon all ,god's creatures to worship ,him--collectively in the first verse1 afterwards in groups4 ,first group4 ,heavenly powers4 ,second group4 ,earthly powers4 ,third group4 ,earth and its component parts4 ,fourth group4 ,men4 ,notice first the leading verse of each group3 #b4 ,angels--#i4 ,winds 7spiritus7--#ah4 ,earth--#bf4 ,children of men4 ,the classification in the groups is evidently influenced by the #ast chapter of ,genesis4 ,in v4 #d the ,waters above the firmament 7,gen4 i4 #g7 are #hj divided from the ,wells1 ,seas1 ,floods of vv4 #ba1 #bb4 ,the former appear here as ,heavenly ,powers1 the latter as creatures of ,god in the ,earth4 ,the ,showers and ,dew of v4 #h are regarded as coming from ,heaven4 ,they appear therefore in group #a1 but in its last verse1 so that the transition is easy to the earthly powers amongst which they might have been placed4 ,the second group includes the forces of ,nature which more distinctly surround us on earth4 ,there is some uncertainty in the various versions of this section4 ,the ,prayer ,book1 following1 as usual1 the ,great ,bible of #aeci1 has ,dews and ,frosts in v4 #aj1 meaning probably ,dews and ,hoar ,frosts4 ,the ,bible 7,a4,v47 has ,hoar ,frosts coupled with ,snows4 ,it has ,fire and ,heat and also1 in some ,versions1 ,cold and ,heat1 but omits ,winter and ,summer4 ,sometimes there is contrast in the couples and sometimes the forces coupled together are of the same sort4 ,in group #c1 ,earth is called up first as including the rest1 which progress from that which does not move to that which does1 ranging through the inanimate moving things1 such as budding things and water1 and the animate creation1 such as move in the sea1 the air and1 whether wild or tame1 upon the earth4 ,group #d begins1 like group #c1 with an inclusive term ,children of ,men3 and proceeds through ,israel1 as ,god's ,people1 and ,israel's ,priests1 as ,god's special choice1 to those who really serve ,god whether in this life or after it2 concluding with the specially present service of the holy and humble1 and1 in particular1 ,ananias1 ,azarias1 and ,misael4 #ha ,all these ,creatures of ,god's hand1 whether animate or inanimate1 or the ,forces which are behind both1 are challenged to praise their ,maker4 ,they are called up in twos and threes1 a great army1 representing all the visible and invisible hosts of ,heaven and ,earth4 ,in connection with this ,hymn we should read ,gen4 i41 ,psalm civ41 and ,psalm cxlviii4 ,cantate ,domino4 ,passing now to the corresponding ,canticle at ,evensong1 we find ,cantate ,domino1 the #ihth ,psalm1 which1 though much briefer1 and nearly free from elaborate detail1 makes the same acknowledgement of the ,almighty ,maker1 and calls upon ,his creatures to praise ,him in their various orders in very similar fashion4 ,here however the climax is reversed4 ,beginning with human beings and ,god's mercy to them1 and notably to ,israel1 we pass on to the sea1 the world1 the floods1 the hills and all the inhabitants1 returning at the end to the people and ,god's justice and judgment4 ,in both these ,canticles1 the thought is present that those1 who do what ,god designs that they should do1 are thereby praising ,him4 ,hills1 and valleys1 and seas1 are thought of as if they were human beings3 they rejoice1 and sing1 and clap their hands1 when ungrudgingly and with all the beauty and generosity of their best nature they carry out the ,will of ,god4 ,when man does the like1 of his own will and in his #hb own place1 he also sings1 and makes great the praise of ,god4 v4 #b4 ,with his own right hand1 and with his holy arm4 ,several passages in ,isaiah 7li4 #i1 lii4 #aj1 lix4 #af1 lxiii4 #e7 use this figure to represent ,god's invincible might4 ,other phrases of ,isaiah 7lii4 #g-aj7 are to be traced in this ,psalm4 ,the ,lord the ,king1 ,thy ,god reigneth3 declared his salvation1 publisheth salvation3 all the ends of the world have seen the salvation of our ,god1 all the ends of the earth shall see the salvation of our ,god4 ,o sing unto the ,lord 4 4 4 let the hills be joyful1 ,break forth into joy1 sing together1 ye waste places4 ,,canticles ,,which ,,follow ,,the ,,second ,,lesson4 ,we have seen that the ,gospel is frequently hidden#a in the ,old ,testament ,lessons4 ,the unfolding of this hidden thought comes by natural sequence in the ,second ,lessons4 ,they are chosen from the ,gospels1 which tell the ,history of our ,lord's ,earthly ,life1 or from the other parts of the ,new ,testament1 which carry on the ,history from ,his ,ascension4 ,the ,acts of the ,apostles is the second volume of the ,gospel ,history1 and the ,epistles form a book of correspondence commenting on the first1 or illustrating the second1 volume4 ,lessons from the ,gospels are records of the ,gospel ,spring-time1 ,lessons from the #hc ,epistles and the ,acts are records of the ,summer2 the ,revelation of ,s4 ,john carries us on to the ,autumn1 or ,harvest time4 ,to adopt a different metaphor1 one kind of ,second ,lessons are chapters from the ,wars of our ,leader1 another kind are chapters from the ,wars of ,his lieutenants4 ,there is in the one kind the ,gospel thought1 pure and simple2 in the other kind there is the ,missionary thought4 ,since the ,lessons have place in the ,services as parts of an ,act of ,praise1 we must always consider each ,lesson in combination with its attendant ,canticle4 ,we saw that the ,first ,lesson1 when combined with the ,respond of the ,congregation in ,te ,deum1 is an ,act of ,praise to ,god1 for ,his ,promise of ,salvation by ,his ,son4 ,in like manner the ,second ,lesson1 when combined with its ,responding ,canticle1 may be an ,act of ,praise to ,god1 for the ,coming of the ,saviour1 or for the ,spread of the ,gospel4 ,we must therefore now discuss the connection between the ,second ,lessons and their attendant ,canticles4 ,benedictus and ,nunc dimittis praise ,god for the ,coming of ,his ,son--,jubilate ,deo and ,deus misereatur praise ,him for the ,spread of the ,gospel4 ,benedictus4 ,benedictus is the ,hymn of ,zacharias upon the first beginning of the actual ,coming of ,messiah4 ,the horn of salvation was virtually raised up when the ,incarnation became an accomplished fact 7,godet74 ,the birth of ,s4 ,john the ,baptist was foretold to his father ,zacharias1 and the name by which he was to be #hd called4 ,zacharias showed his faith in the ,angel's message by giving him this name--,john--which means ,god's mercy4 ,benedictus is a ,hymn upon that name4 ,there is a ,psalm1 well-known1 we are to suppose1 to ,zacharias1 upon the same theme4 ,it is number cvi4 in our ,bible4 ,from it a very large proportion of the leading words of this ,hymn are taken4 ,blessed be the ,lord ,god of ,israel 7v4 #dh71 visited 7v4 #d71 redeemed 7v4 #aj71 salvation 7v4 #d71 spake 7v4 #b71 since the world began 7v4 #dh71 from our enemies--from the hands of all that hate us 7vv4 #aj1 #da71 mercy 7vv4 #a1 #g71 remember1 remember the covenant 7vv4 #d1 #g1 #de71 being delivered 7v4 #dc71 righteousness 7v4 #c71 all the days of our life 7at all times1 v4 #c74 ,some of these come twice in the ,hymn1 or in the ,psalm1 and leave comparatively few leading words unaccounted for4 ,there are1 however1 two verses in the ,hymn which require further notice4 ,the word anatole is translated dayspring in the last couplet1 because it is treated here as giving light to those who sit in darkness4 ,but in ,zech4 iii4 and vi4 it is used of ,joshua the son of ,zerubbabel and translated ,branch4 ,the thought of ,joshua the ,high ,priest as prefiguring ,jesus our ,high ,priest suggested the idea of the ,branch1 but its other meaning suggested the star of the ,east ushering in the day4 ,distinguish between the ,zacharias who speaks and the ,zechariah of the ,old ,testament1 the prophet whose words he uses4 ,note that ,joshua and ,jesus are the same word1 and that the prophet's words about ,joshua are used by ,john's father about ,jesus4 #he ,also there are references to ,psalm cxxxii41 where vv4 #a and #aa mention ,god's remembrance and ,god's oath1 and v4 #ag has the horn of ,david and ,i will make to flourish1 using a word akin to the word for dayspring 7exanatelo1 anatole74 v4 #b4 ,a mighty salvation4 ,in ,s4 ,luke 7,a4,v47 horn of salvation3 see ,psalm xviii4 #b4 ,the horn is used as the symbol of strength4 v4 #f4 ,the oath is in ,gen4 xxii4 #af1 #ag1 #ah1 ,by myself have ,i sworn--that in blessing ,i will bless thee1 and in multiplying ,i will multiply thy seed as the stars of the heaven--and in thy seed shall all the nations of the earth be blessed4 ,it is explained 7,gal4 iii4 #af7 that ,abraham's seed is ,christ3 in ,him all nations are blessed4 ,and if ye be ,christ's1 then are ye ,abraham's seed1 and heirs according to the promise 7,gal4 iii4 #bi74 ,thus the oath to multiply ,abraham's seed is fulfilled in the increase of the ,christian ,family4 v4 #i4 ,thou1 child1,john the ,baptist4 ,the ,highest,god ,almighty4 v4 #aj4 ,st ,john ,baptist was to give people knowledge of ,jesus--the ,saviour4 v4 #aa4 ,the ,dayspring is ,jesus4 ,the word for dayspring in ,greek means springing up1 and is translated ,branch in ,zech4 iii4 #h and vi4 #ab1 and ,jer4 xxiii4 #e4 v4 #ab4 ,read ,isaiah ix4 #b 7to give light1 c47 and ,isaiah xlix4 #i-aa 7to guide1 c474 ,also #b ,pet4 i4 #ai and ,rev4 xxi4 #bc and xxii4 #af4 ,it will be noticed that although the occasion was the ,birth of ,john1 yet his father's ,hymn is directed to the ,coming of ,jesus4 ,jesus is the ,dayspring or #hf ,branch--,john is to be the herald of the ,saviour4 ,not till the #ith verse does the father address his infant son3 his mind is turning upon the greater ,birth which was to come six months later4 ,in verses #e1 #f and #g there is a complex reference to the birth of ,christ's forerunner4 ,by a play on the names ,zacharias1 ,elizabeth and ,john he sings that ,god's remembrance was wedded to ,god's oath1 and thence was born ,god's mercy3 for as we said above the 'text' of the ,hymn is ,john--,god's mercy4 ,this ,hymn may be called a ,hymn of the ,advent2 whatever is read in the ,gospels as the ,second ,lesson will be sure to excite1 in those who listen1 ,praise to ,god for the ,advent of ,his ,son4 ,nunc ,dimittis4 ,the ,evening ,service is supplied with a different ,hymn of the ,advent for its ,second ,lesson--that of the aged ,simeon1 when1 having waited through his long life for it1 he was blessed at last with the sight of the ,infant ,jesus4 ,holding ,him in his arms when ,he was brought to the ,temple1 he used these words of praise4 ,god was letting him depart in peace3 notice the words ,thou lettest3 it is not the imperative1 praying for release2 but the indicative1 praising ,god for ,his mercy4 ,the other chief thoughts of this short ,hymn are that ,jesus is ,god's ,salvation--before the face of all people--a ,light to ,gentiles--and the glory of ,israel4 ,comparing these with the ,hymn of ,zacharias1 we shall be struck with the correspondence of two very different compositions4 #hg ,lighten3 not as in ,te ,deum 'to come upon1' but as in #crd ,collect at ,evening ,service1 'to give light4' ,gentiles--,israel3 making up together the whole human race4 ,jubilate ,deo4 ,it is scarcely necessary at this time to show that the #ajjth ,psalm is suitable as a ,canticle after a ,missionary ,lesson2 for it seems to be assumed that the ,old ,hundredth1 in its metrical form1 is an integral and necessary part of a ,missionary meeting4 ,in its breadth and simplicity it is fit for all occasions of access of the redeemed to ,god1 and naturally it has become 7both in its original form and its metrical rendering7 the regular hymn of unmixed thanksgiving in the ,church of ,christ4 ,it is in vv4 #a1 #b an invitation to joy1 because we know that we are ,god's people#b4 ,this ,psalm was formerly used at ,lauds on ,sundays4 #a4 ,we claim the whole earth for ,god1 #b4 ,because ,he is ,god1 because ,he made us1 and because ,he protects us4 #d4 ,the wide extent of ,his mercy is made the ground of praise and thanksgiving at this place in the ,service1 because the spread of the ,gospel has been called to mind by the ,second ,lesson4 #hh ,deus ,misereatur4 ,ps4 lxvii41 styled by ,dr ,kay ,the ,spiritual ,harvest-,home ,song of ,israel1 is to be applied by us to the ,harvesting of ,missionaries1 when set before our minds in the ,second ,lesson4 ,it especially refers to the gathering-in of the ,gentiles 7'all nations'71 and extends the threefold blessing of ,num4 vi4 #bd-bf to them2 see vv4 #a1 #f1 #g4 ,cf4 the description which is placed at the head of this ,psalm in the ,bible1 ,a prayer for the enlargement of ,god's kingdom--to the joy of the people--and the increase of ,god's blessings4 ,in the ,sarum ,use it was a special ,sunday ,psalm at ,lauds 7see p4 #dd72 together with ,psalm #fc1 it followed ,jubilate ,deo and preceded ,benedicite4 #a ,novum ,testamentum in ,vetere latet1 ,vetus ,testamentum in ,novo patet4 #b ,bishop ,barry4 #hi ,,chapter ,x4 ,,praise4 ,,vi4 ,the ,creeds4 ,the discussions which arose upon the ,revelation of ,himself1 which ,god gave in ,his ,son ,jesus ,christ1 were carried on between people who lived far apart round the waters of the ,mediterranean ,sea4 ,the ,nature of ,almighty ,god could not possibly be easily understood by man4 ,we might as well expect a horse to understand the nature of man4 ,when a man tries to make a horse understand kindness1 he is often disappointed with the lower nature which seems unable to appreciate it3 but he perseveres1 and expects some response to his efforts4 ,in like manner we may believe that ,god expects us to respond when ,he reveals something of ,his own ,nature to us4 ,assuming that ,he is perfectly ,wise1 we must own that what ,he tells us about ,himself it is good for us to believe1 and to try to understand4 ,the ,revelation is itself a claim upon our ,worship4 ,we start with a grain of ,faith3 that is1 we believe that there is a ,revelation--an unveiling of the mystery of ,god's ,being4 #ij ,it was necessary that argument should just fail to prove this2 because it is ,god's ,will that men should be equal before ,him3 the man who can argue very cleverly was not designed to have an advantage over the stupid or ignorant man in their dealings with ,god4 ,the meaning of our ,lord's words1 ,the poor have the ,gospel preached to them1 is not to be confined to poverty in money and clothes3 the man who is poor in opportunities1 learning1 intellect1 can believe if he makes the needful effort3 the intellectual man who is poor in humility has also to make an effort1 and to endeavour to believe4 ,they and all others are made equal when ,god makes ,his ,claim upon them4 ,moreover1 the difficulties of ,faith are in proportion to the ,aids to ,faith4 ,there is no compulsion of ,reason1 any more than there is compulsion of ,authority1 or of ,imprisonment4 ,we are all free2 we all have difficulties2 and we all have the call of ,god to ,believe in ,him4 ,reason is one of ,god's best gifts4 ,reason shows nothing contrary to ,faith1 when the balance comes to be struck4 ,the ,intellectual argument is with us all1 and is slightly in favour of ,belief4 ,but ,faith is the atmosphere in which we must move1 if we are to see the ,invisible ,god4 ,revelation1 then1 appeals to ,faith1 and is not opposed to ,reason4 ,the ,summary of ,revelation which is found in the ,christian ,creeds is compiled from the ,bible4 ,reason is incapable of assuring us that ,god has a ,son1 and equally incapable of assuring us that ,he has not a ,son4 ,the ,revelation assures us that ,he has a ,son3 and ,reason cannot1 in the #ia nature of things1 contradict that assurance4 ,reasoning can tell us1 and does tell us1 that the ,epistles 7say7 of ,st ,paul to the ,galatians1 ,romans1 and ,corinthians were written1 as they claim1 by ,st ,paul2 that the ,gospels and other ,new ,testament books are compositions of the first century2 that ,christianity was accepted as true by multitudes of the people of that century1 and so on4 ,but the acceptance of the ,faith was then1 and still is1 left to your choice--a choice whether you will listen to ,god's ,call to be ,his faithful son1 or reject it4 ,the ,apostles' ,creed4 ,the ,apostles' ,creed is a summary of those things which the ,bible tells us of ,god's ,being4 ,there can be no higher act of the soul of man than to dwell ,upon the ,being and ,attributes of ,god4 ,it is a great step upwards1 to purify one's life from evil4 ,but plainly it is a further and higher step1 to purify the soul3 for the man who refuses to do evil is not so far on as the man who refuses to feel and think evil4 ,it is however possible for him to reject evil only because it is bad for himself4 ,a life of selfishness may be wonderfully free from the doing of evil4 ,the ,revelation in ,jesus ,christ is the ,revelation of ,god as the highest ,aim1 and of the ,unselfish ,life as the path to ,god4 ,a summary of what ,god has told us of ,his ,being is most perfect for use in ,worship1 when it is most free from discussion4 ,a courtier is most courtly when he is freest from doubts and suspicions of his king4 #ib ,the presence of discussion in a creed implies that there has been a doubt4 ,the ,apostles' ,creed has no discussion in its clauses1 and has been called ,the loving outburst of a loyal heart4 7,harvey ,goodwin47 ,it is therefore the ,creed of ,worship and ,praise4 ,the ,nicene ,creed is the ,creed of ,self-,examination4 ,discussion is implied in some of its clauses4 ,the ,athanasian ,creed is a ,guide to ,thought concerning the nature of ,god4 ,it appeared on the scene at the close of many controversies--when the ,church had debated the various explanations of ,revelation which had been proposed1 and was prepared to declare what ,god's children may reverently say and think of their ,father in ,heaven4 ,see ,chapter on the ,athanasian ,creed4 ,i will worship toward thy holy temple and praise thy ,name because of thy lovingkindness and truth3 for thou hast magnified thy ,name and thy ,word above all things 7,ps4 cxxxviii4 #b74 ,when used in ,church ,services a ,creed must always be regarded mainly as an ,act of ,praise to ,god4 ,the most evident characteristic of a ,creed is that it says what we know of ,god by ,his ,revelation of ,himself in the ,bible4 ,now1 that which speaks of ,god must of necessity be a declaration of ,his ,worthiness--an ,act of ,worship4 ,we have already defined ,praise as that kind of ,worship wherein we think of ,god1 and not of ourselves4 ,forasmuch as a ,creed contains1 chiefly or entirely1 #ic the proclamation of ,god's ,nature and ,being1 it is the form in ,worship which is most entirely ,praise4 ,the ,apostles' ,creed is so placed in the ,morning and ,evening ,prayer as to be the highest of several kinds of ,praise4 ,the ,psalms have a considerable mixture of thoughts of man1 and of human dependence on ,god4 ,the ,old ,testament ,lesson1 with its ,respond1 draws from ,man's ,history the joyful thoughts of ,god's mercy4 ,the ,new ,testament ,lesson1 with its ,respond1 carries our ,praise a degree nearer to ,perfect ,peace and ,joy in the ,goodness of ,god through ,christ4 ,the ,apostles' ,creed entirely omits the human element that we may rejoice in ,god's ,existence4 ,other uses of ,creeds4 ,creeds have been used for various purposes1 which may be classed as follows3 7a7 ,symbolum1 or ,examination4 7b7 ,self-,examination4 7c7 ,guide to ,thought and ,basis of ,argument4 7d7 ,praise or ,worship4 7a7 ,in order to understand the word ,symbolum1 from which a ,creed is often called a ,symbol1 we must go back to the days when1 for persecution's sake1 and lest they should unnecessarily cause their own deaths1 ,christians met in secret1 and required pass-words that they might know one another4 ,to be admitted freely to the ,christian assemblies a man had to know the ,creed as his pass-word 7symbolum72 which at ,milan1 and in other ,churches1 was taught to the ,catechumens1 some three weeks before ,easter1 and not written down4 ,they recited it a #id week later1 and then were taught the ,lord's ,prayer1 in the time of ,s4 ,augustine4 ,on ,easter ,eve they recited it again1 and were baptized4 ,this use of the ,creed survives in the ,baptism ,services4 7b7 ,whereas we believe most firmly those things which we most frequently remember1 it is needful that we remember frequently the ,articles of the ,creed4 ,hence ,self-,examination requires not only the consideration of our ,conduct1 but also the examination of our ,faith4 ,in the ,visitation of the ,sick1 and in ,holy ,communion1 the ,creeds are used for ,self-,examination4 7c7 ,since other thoughts are built up on those which we have about ,god1 it is usual amongst ,christians to use the ,articles of the ,creed as a ,guide to what they are to think about themselves1 and about the ,world1 and about the ,evil and ,good which are in the ,world4 ,their arguments with one another rest upon the ,creeds which are acknowledged amongst them4 7d7 ,but apart from all inferences and arguments1 the facts about ,god's ,existence call forth from the heart of man joyful praise and adoring worship4 ,the name by which ,god is declared to ,his ,people in ,exodus is ,i ,,am4 ,the thoughts by which we too come nearest to ,him are thoughts which declare what ,,he ,,is4 ,thus the ,apostles' ,creed in ,morning and ,evening ,prayer is a ,hymn of ,praise4 ,history of the ,apostles' ,creed4 ,the similarity of the ,apostles' ,creed and the ,nicene ,creed1 as they stand in the ,prayer ,book1 #ie suggests the reflection that disputes about the ,human and ,divine ,natures of ,jesus caused the enlargement of those parts which refer to ,him3 and that similar enlargements were caused by disputes about the ,holy ,spirit1 and even about the ,father4 ,we cannot certainly say that the ,apostles' ,creed as it now stands is older than the ,nicene ,creed4 ,but we know that ,eusebius brought to the ,nicene ,council 7,a4,d4 #cbe7 a form simpler than the ,nicene ,creed2 and that briefer forms were used in the second century by ,tertullian 7,a4,d4 #bjj7 and ,irenaeus 7,a4,d4 #agj74 ,having already considered the various uses of a ,creed1 we are prepared to acknowledge that something of the sort was a necessity from the beginning4 ,justin ,martyr's writings1 about the middle of the #bnd century1 record the arguments about the ,existence of ,god1 and of ,jesus ,christ1 which had influenced him and others for many years1 inducing them to live and die for the ,faith4 7,see ,just4 ,m4 ,apol4 and ,dial4 ,trypho1 passim47 ,the death of ,s4 ,john the ,apostle must have occurred during ,justin's lifetime4 ,we are led therefore to examine the ,bible for traces of a ,creed4 ,the following are some of the passages which supply an answer to our examination4 ,eph4 iv4 #a-f3 ,one ,body--,one ,,spirit--one ,hope of our calling4 ,one ,faith--,one ,,lord--one ,baptism4 ,one ,god and ,,father of all1--above all1 through all1 in all4 ,col4 i4 #d-bb is an exposition of ,faith in ,god through ,christ1 with a reference to the ,holy ,spirit3 #if but especially concerning the ,being of ,christ1 who is declared to be v4 #ae4 ,the ,son fully and perfectly4 v4 #af4 ,by whom all things were made4 v4 #ag4 ,before all things4 v4 #ah4 ,begotten before all worlds4 v4 #ai4 ,in whom by the will of the ,father all the fulness dwelleth4 v4 #bj-bb4 ,who died for our ,redemption and ,reconciliation4 #a ,cor4 xv4 #c-h4 ,references by a preacher to what he has taught to any whole congregation must1 almost of necessity1 be references to what he was in the habit of teaching4 ,the articles mentioned here are part of ,s4 ,paul's ,creed1 viz4 the articles which he is about to use as the basis of an argument about ,resurrection4 ,acts xix4 #b1 #c4 ,the ignorance about the ,holy ,spirit displayed by the #ab men at ,ephesus revealed to ,s4 ,paul that they had not been baptized as ,christians2 for 7,s4 ,matth4 xxviii4 #ai7 that would have involved ,teaching about the ,holy ,trinity4 ,acts viii4 #cg4 ,this verse1 though not now believed to be part of the original text1 was so believed by ,irenaeus 7,a4,d4 #agj74 ,it therefore shows us that a confession of faith at ,baptism was 7#a7 expected in ,irenaeus' time1 7#b7 expected by someone much earlier1 who being accustomed to it1 wrote it in the margin1 or between the lines of a copy of the ,acts4 #b ,tim4 i4 #ac1 #ad4 ,the form of sound words was a good deposit which ,timothy was to hold fast4 #ig ,there are other passages which contain references to the ,holy ,trinity3 suggesting that the earliest ,christians1 when thinking of the ,godhead1 were prone to include the ,three ,persons1 as we by reason of our ,creeds are also disposed to do4 ,thus our investigation leads us to suppose that a ,creed was early used as a ,basis of ,teaching1 and as a ,password at ,baptism3 that it soon settled down into a form very like the ,apostles' ,creed3 that in ,a4,d4 #cbe the controversy about our ,lord's ,divine ,nature led to the expansion of those ,articles which referred to ,him4 ,to these we may add that in #cha the ,council of ,chalcedon expanded the ,article ,i believe in the ,holy ,ghost1 or formally adopted an expansion which had become usual3 and so gave to the ,nicene ,creed the form which it now has4 ,it is difficult to say exactly where the ,apostles' ,creed is most likely to have come as a link in the historic chain4 ,a comparison may be usefully made between3 ,,the ,,apostles' ,,creed ,,and ,,the ,,creed ,,of ,,irenaeus 7,a4,d4 #agj74 ,i believe in ,god the ,father ,i believe in one ,god ,almighty1 the ,father ,almighty1 ,maker of heaven and earth3 ,who made heaven and earth3 ,and in ,jesus ,christ his only ,and in one ,jesus ,christ the ,son our ,lord1 ,son of ,god1 ,who was conceived by the ,who was made flesh4 ,holy ,ghost1 ,born of the ,virgin ,mary1 ,suffered under ,pontius ,pilate1 ,and 7,i believe7 in ,his ,suffering1 #ih ,was crucified1 dead1 and buried3 ,he descended into hell2 ,the ,third day he rose again ,and in ,his ,rising from the from the dead2 dead1 ,he ascended into heaven1 and ,and in ,his ,ascension in the flesh1 ,sitteth on the right hand of ,god the ,father ,almighty2 ,from thence he shall come to ,and in ,his ,coming from judge the quick and the heaven that he may execute dead4 just judgment on all4 ,i believe in the ,holy ,ghost2 ,and in the ,holy ,ghost4 ,the ,holy ,catholic ,church2 ,the ,communion of ,saints2 ,the ,forgiveness of ,sins2 ,the ,resurrection of the ,body1 ,and that ,christ shall come from heaven to raise up all flesh 4 4 4 and to adjudge the impious and unjust 4 4 4 to ,eternal fire and to give to the just and holy immortality ,and the life everlasting4 and eternal life4 ,the ,articles of the ,creed rest upon the proper understanding of what ,god has revealed to us of ,himself4 ,the ,bible is the record of ,his ,revelation4 ,the references in ,chapter xi4 are amongst the vast number of such passages which might be adduced4 ,the days mentioned in the rubric as days on which the ,confession of our ,christian ,faith1 commonly #ii called ,the ,creed of ,saint ,athanasius1 is to be sung or said at ,morning ,prayer1 instead of the ,apostles' ,creed1 are #ac4 ,four of these days are in the ,easter and ,ascension groups of days2 when the doctrine of our ,lord's ,divine and ,human ,natures is most taught4 ,the other nine days are chosen so as to fall1 one in each of the nine months1 between ,june and ,february4 ,so the ,praise ,service ends1 with the ,highest ,thoughts of ,god and ,his ,being4 ,the ,lord be with you4 ,answer4 ,and with thy spirit4 ,this may be taken as the mutual salutation of ,minister and ,people at the close of the ,praise ,service4 ,it is therefore to be said before they kneel4 ,in the ,confirmation ,service1 the ,laying-on of ,hands is concluded with the same words4 ,compare the close of our ,lord's words to the ,apostles1 ,s4 ,matth4 xxviii4 #bj3 ,s4 ,john xiv4 #bg3 and the close of ,s4 ,paul's ,epistles without exception2 also1 close of the ,epistle to the ,hebrews1 #a ,peter1 #c ,john1 and ,rev4 ,in the ,old ,english ,services 7,sarum ,use71 it closed the ,preces4 ,in #aedi it was entirely omitted there1 but replaced as it now stands1 when1 in #aeeb1 the ,creed was taken out of the ,prayers1 and placed immediately after the ,canticles4 ,let us pray4 ,this is the signal for kneeling1 and commencing the prayers4 #ajj ,,chapter ,,xi4 ,,reason1 ,,history1 ,,and ,,revelation4 ,it may be said with truth that the ,bible is a book which reads ,history1 and the perplexities of ,man1 in the light of one great postulate1 viz4 that there is a ,god4 ,the natural sequences1 which are now partially explained by scientific discoveries1 are in the ,bible attributed to ,god's guidance3 and of course there is no contradiction between the two4 ,science explains something of the ways of ,god's working3 from it we learn something of ,his principles1 and also of ,his methods3 when we are surest of scientific laws1 we are then confronted with the assumption that there is1 or that there is not1 a ,god4 ,the ,bible is the ,book of ,faith--,faith that there is a ,god4 ,but1 since it interprets ,history1 it plainly recognises ,history1 as one of ,god's ,lesson ,books4 ,also1 since it appeals to ,reason1 and is consistent with ,reason1 it recognises ,reason1 as another of the ,lesson ,books4 ,in the present chapter we indicate some of the ,lessons to be learnt in these three ,books of ,god4 ,much has been written1 especially in recent times1 showing the marvellous working of what we call1 at one time1 the ,laws of ,nature1 and at another time1 ,laws of ,god4 ,there is infinite interest1 to a thoughtful #aja mind1 in the reading of ,bell ,on the ,hand1 ,argyll's ,reign of ,law1 ,maury's ,physical ,geography of the ,sea1 even when further discovery has improved upon their explanations4 ,it must always be remembered that ,god has given us ,reason and ,knowledge1 as well as ,faith4 ,reason leads us to the threshold of ,heaven1 and ,faith admits us to the ,presence4 ,history assures us that ,jesus ,christ lived in ,judaea1 founded ,christianity as a ,kingdom not of this world1 and transformed the ,kingdoms of this world3 ,faith admits us to ,personal ,communion with ,him through the ,holy ,spirit4 ,i4 7a7 ,what ,reason has to say about ,god4 ,the ,athanasian ,creed distinguishes between the teaching of the ,catholick ,religion and the teaching of the ,christian ,verity4 ,a moment's thought shows that many who do not hold the ,christian ,verity1 i4e4 the ,truth as revealed in ,christ1 do nevertheless hold the ,truth as to the ,unity of ,god4 ,for amongst those who believe in ,the ,one ,god are ,jews1 ,turks and many ,hereticks1 besides those ,agnostics whose hesitation1 about accepting the ,revelation in ,christ1 is united to a readiness to believe in ,god4 ,the ,belief in ,one ,god therefore is more ,universal than the ,belief in the ,holy ,trinity4 ,the word ,catholick is used within the ,church of those who hold the doctrine of the ,church4 ,but it may be also used in a more general sense of those who hold the supreme ,truth of ,godhead4 ,in order to illustrate the evidence which has been used concerning this prime article of the ,christian ,faith1 we might refer to many interesting books4 ,the #ajb following argument is attributed to ,socrates by ,xenophon 7,mem4 #a4 iv474 ,we admire great poets--great dramatists--great sculptors and painters3 which is more worthy of admiration--he who makes images without mind and motion1 or he who makes things which live and move and act8 ,the latter1 if he makes them of purpose4 ,then purpose is shown by the obvious usefulness of things3 men from the beginning have had the benefit of senses suited to their environment--eyes to see what is visible1 ears to hear what is audible4 ,smells are of use because we have noses2 things that we eat are sweet or bitter or agreeable in the mouth1 because we have palates4 ,then again the eye is a delicate organ1 but is fitted with an eyelid to keep guard over it1 eye-lashes to strain off small particles1 eyebrows to carry the sweat away from it4 ,further1 the ear receives sounds but is never overfull of them3 front teeth are adapted to cutting1 back teeth to grinding3 the mouth is near the eyes and nose1 which watch over what goes in3 these and other arrangements indicate a ,maker1 who adapts the organs to their uses1 and has a wise and loving design4 ,parents love their children naturally1 and naturally people want to live1 and dislike death4 ,hence the ,maker shows that ,he has a design1 and that ,his design is that ,his ,creatures shall live4 ,moreover1 we have a certain amount of matter1 a certain amount of moisture1 while there is a vast amount of those things elsewhere3 similarly we have a certain amount of intelligence4 ,why then should we suppose that intelligence is the only thing which #ajc is an exception--the only thing of which we have the whole8 why suppose that all these adaptations have been made1 so wonderfully1 without a controlling mind8 ,you say you would believe it if you could see the controlling ,creator8 ,but you believe in the existence of your own mind without seeing it3 on that principle1 you ought to say that all you do yourself is done by chance4 ,the next question is whether ,god is too great to require our service8 ,the answer is that ,god has shown a special kindness to men1 as compared with other animals4 ,their upright walk1 their possession of hands1 their articulate voices1 their superior minds1 their powers of self-protection--and the adaptation of these powers and qualities to one another1 constituting an altogether higher existence--all these show a special kindness in a wise ,creator who has all the qualities and powers in a far higher degree4 ,by serving one another we learn to know our friends2 by asking advice we find who are wise3 so if we make trial of ,god1 we shall find that ,he is ,all-seeing1 ,all-present1 and ,watchful over all4 ,this argument does not enter upon the question whether there is one ,god or more2 but it deals with the previous question of ,godhead2 and with all that is implied in ',maker of ,heaven and ,earth'4 ,it must also be observed that 7assuming the notion of many ,gods to be excluded1 and that our ,belief is to be either in ,one ,god1 or in no ,god71 the argument of ,socrates has gone far towards the ,bible conception of ,god's ,being4 ,cf4 ,article #a4 #ajd 7b7 ,what the ,bible ,revelation says about ,god4 ,reasoning of the kind which ,socrates used comes near to proof4 ,but it can never actually prove the existence of ,god4 ,the mind of man is so constituted that it dislikes the notion of ,laws without a ,lawgiver4 ,evolution is a law which is found to hold in many cases1 and is often assumed1 with much probability1 to hold in other cases4 ,and it is a ,law which exhibits the most beautiful adjustments in its working4 ,we naturally are impelled to ask further back for the maker of this ,law4 ,the ,revelation which is written in the ,bible1 and which has been held true from distant ages by good men1 is a ,revelation which appeals to a higher quality in man than even his intellect4 ,it appeals to his faith4 ,the ,bible evidence of ,god's existence is consistent with reason1 and grounded on faith4 ,we should be able to find many texts which state ,god's existence1 ,his ,unity1 ,his ,omnipotence1 ,his ,omniscience4 ,we prefer however to refer the student to whole ,books and long passages3 such1 for instance1 as the training of ,israel to worship ,god--the awe and reverence which appear in all the language about ,god--the consistent ,holiness of ,his character as presented in all the ,books4 ,from the first words of the ,bible1 ,in the beginning ,god created1 to its last chapter 7,rev4 xxi4 #e71 ,behold ,i make all things new1 it is a ,revelation of the ,creator4 ,the following may be remembered3 ,deut4 iv4 7#ce7 #ci ,know therefore this day1 and consider it in thy heart1 that the ,,lord he is ,god in #aje heaven above1 and upon the earth beneath3 there is none else4 #a ,kings viii4 7,solomon's ,prayer74 ,isaiah xl4 #ab-ca1 xlv4 ,job xxxviii-xli4 ,the argument of ,socrates pointed to a ,creator who loves men4 ,the ,bible declares ,god to be a ,loving ,father4 ,deut4 xxxii4 #f4 ,is not he thy father that bought thee8 ,deut4 i4 #ca4 ,the ,,lord thy ,god bare thee1 as a man doth bear his son1 in all the way that ye went4 ,acts xvii4 #bb-ca4 ,s4 ,paul at ,athens4 vv4 #bd-bh4 ,the ,god that made the world 4 4 4 made of one every nation 4 4 4 that they should seek ,god 4 4 43 for in him we live1 and move1 and have our being2 4 4 4 as certain even of your own poets have said1 ,for we are also his offspring4 ,further ,he is revealed as the ,father of ,jesus4 ,s4 ,john xx4 #ag4 ,i ascend unto my ,father1 and your ,father2 and to my ,god1 and your ,god4 ,s4 ,john xiv4 #ab1 #ac 4 4 4 ,i go unto the ,father4 ,and whatsoever ye shall ask in my name1 that will ,i do1 that the ,father may be glorified in the ,son4 ,s4 ,matth4 xi4 #bg4 ,all things have been delivered unto me of my ,father1 and no man knoweth the ,son1 but the ,father2 neither knoweth any man the ,father1 save the ,son1 and he to whomsoever the ,son will reveal him4 ,the ,love of the ,father towards men is shown by ,his tenderness towards them4 ,rom4 viii4 #ci1 7nothing7 shall be able to separate us from the love of ,god1 which is in ,christ ,jesus our ,lord4 v4 #h1 ,god commendeth his own love toward us1 in that1 while we were yet sinners1 ,christ died for us4 ,psalm ciii4 describes this tenderness1 showing 7v4 #f7 that ,god's judgments against oppression are a kindness to the weak4 ,so in #ajf many other places4 ,note also that vice and crime are an injury to the wicked1 and a burden to others4 ,hence ,god's hatred of sin is a sign of ,his ,love4 ,thus the first paragraph of this ,creed is an ,act of ,worship1 from children towards their ,father1 as well as from the creatures of ,god's hand towards their ,god4 ,,ii4 7a7 ,what the outside world said of ,christ4 ,the foundation of ,christianity was not laid with outward marks1 but in the hearts of those who1 by one1 and by two1 united themselves together to serve the ,lord ,christ4 ,as ,he had said1 ,the ,kingdom of ,god came not with observation4 ,not with notice from the rulers and the mighty of this world1 but in the quietness of homes1 and the darkness of prisons1 the ,church became so wide as to take a foremost place1 without much record in the chronicles of kingdoms4 ,we must therefore look to ,christian books for the history of early ,christianity4 ,at the close of the first century after the ,saviour's ,birth there were living three great writers who were united in close friendship1 viz4 the younger ,pliny1 and the historians ,tacitus and ,suetonius4 ,suetonius wrote lives of the first twelve ,caesars1 and1 in his history of ,nero 7,a4,d4 #ed-fh71 mentions the punishment of ,christians1 a set of men of a new and mischievous superstition4 ,tacitus1 describing the same reign#a1 and the burning of ,rome 7,a4,d4 #fd71 #ajg shows that ,nero tried to throw the blame from himself1 by accusing and punishing the ,christians4 ,he adds a few words about them4 ,the founder of that name was ,christ1 who was put to death1 in the reign of ,tiberius1 under ,pontius ,pilate3 which temporarily crushed the pernicious superstition1 but it broke out again1 not only in ,judaea1 where the evil originated1 but in ,rome also4 ,tacitus has the idea that ,christians were guilty of many crimes3 but their tortures and ,nero's cruelty caused them to be pitied4 ,pliny1 on the other hand1 made careful enquiries2 and gives a very different account of their personal character#b4 ,thus we see that almost silently--'without observation'--the ,christian ,life grew into its great place in outside history4 7b7 ,what the ,bible says of ,jesus4 ,s4 ,matth4 i4 #ba4 ,thou shalt call his name ,jesus4 xvi4 #af ,thou art the ,christ1 the ,son of the living ,god4 ,s4 ,john i4 #ad the only begotten of the ,father1 full of grace and truth1 #a ,cor4 xvi4 #bc our ,lord ,jesus ,christ4 ,s4 ,matth4 i4 #ah his mother ,mary was found with child of the ,holy ,ghost4 ,s4 ,luke i4 #ce that holy thing which shall be born of thee shall be called the ,son of ,god4 ,s4 ,matth4 xxvi4 #ci ,o my ,father1 if it be possible1 let this cup pass from me4 ,s4 ,mark xv4 #ae ,pilate1 willing to content the people1 released ,barabbas unto them1 and delivered ,jesus1 when he had scourged him1 to be crucified4 #be and they crucified him4 #cg ,and ,jesus cried with a loud voice1 and gave up #ajh the ghost4 #dd ,and ,pilate marvelled if he were already dead4 #de ,and when he knew it of the centurion1 he gave the body to ,joseph4 #df ,and he 4 4 4 took him down 4 4 4 and laid him in a sepulchre which was hewn out of a rock1 and rolled a stone unto the door of the sepulchre4 xvi4 #a-f ,and when the sabbath was past 4 4 4 very early in the morning the first day of the week1 they came unto the sepulchre at the rising of sun 4 4 4 the stone was rolled away 4 4 4 entering into the sepulchre1 they saw a young man sitting on the right side 4 4 4 ,and he saith unto them 4 4 4 ,ye seek ,jesus of ,nazareth1 which was crucified3 he is risen2 he is not here4 ,s4 ,john xx4 #bj he shewed unto them his hands and his side4 ,then were the disciples glad1 when they saw the ,lord4 ,acts i4 #aj1 #aa ,and while they looked stedfastly toward heaven as he went up1 behold1 two men stood by them in white apparel2 which also said1 ,ye men of ,galilee1 why stand ye gazing up into heaven8 this same ,jesus1 which is taken up from you into heaven1 shall so come in like manner as ye have seen him go into heaven4 #a ,pet4 iii4 #bb 7,jesus ,christ7 is gone into heaven1 and is on the right hand of ,god2 angels and authorities and powers being made subject unto him4 ,s4 ,mark viii4 #ch when the ,son of ,man cometh in the glory of his ,father with the holy angels1 ,s4 ,matth4 xxv4 #cb before him shall be gathered all nations3 and he shall separate them one from another4 ,rom4 ii4 #af ,god shall judge the secrets of men by ,jesus ,christ4 ,acts x4 #db it is he which was ordained of ,god to be the judge of quick and dead4 ,rom4 xiv4 #aj we shall all stand before the judgment seat of ,christ4 #aji ,note i4 ,quickliving4 ,cf4 ,s4 ,john vi4 #fc1 it is the spirit that quickeneth1 ,a4-,s4 cwic4 ,jesus,god the ,saviour2 or ,god is my ,saviour3 the same word as ,joshua4 ,s4 ,matth4 i4 #ba4 ,christ,anointed4 ,ps4 ii4 #b2 cf4 ,acts iv4 #bf4 ,note ii4 ,death is the separation of soul and body3 the body returns to earth as it was 7,eccl4 xii4 #g71 and the spirit1 or soul1 returns to ,god who gave it4 ,resurrection is when the soul and body are reunited4 ,while we are alive there is a continual change of particles which form the body2 yet it is the same body4 ,similarly after death the particles decay1 but the body of the ,resurrection will be in that sense the same body 7#a ,cor4 xv4 #ch74 ,when we say that ,christ was buried1 we mean that ,his ,body was buried1 and in this ,creed we add that ,he descended into hell3 and we mean that ,his ,soul went to the place of departed spirits1 which are waiting for the ,judgment4 ,the word1 ,hell1 has no meaning here of punishment4 ,in ,anglo-,saxon1 helanto cover1 and hella covered place4 ,in some parts of ,england we still hele 7cover7 over roots to keep off the frost4 ,thus hell is used to translate ,gehenna in ,s4 ,matt4 v4 #bb1 and also ,hades in ,acts ii4 #bg1 #ca1 which last is the meaning here4 ,this ,creed should be compared in parallel lines with the ,nicene ,creed1 in order to see what phrases are here which are omitted there4 ,we shall notice the following3 conceived1 born1 dead4 ,he descended into hell1 from the dead4 ,it is clear that the ,nicene ,creed was framed to express more clearly the ,godhead of ,jesus1 which had been denied #aaj by ,arius4 ,the ,apostles' ,creed1 on the other hand1 expresses more clearly the true human nature of our ,lord3 ,his ,birth and ,death are more definitely stated--either because ,his ,resurrection from the dead had been doubted1 or because the verity of ,his human nature was not well understood4 ,the words1 ,he descended into hell1 complete the statement that he died as truly and completely as other men die4 ,the passage1 #a ,peter iii4 #ai1 #bj has often been quoted as indicating that1 in ,his death1 ,he had a work to do amongst those who had died before ,he came on earth--viz4 to carry to the blessed dead the glad tidings of ,his ,conquest of ,sin1 whereby they1 as well as others after them1 are saved4 ,note iii4 ,among early heretics were some who thought that ,jesus1 being truly ,god1 could not have died except by a substitute--that he seemed to die4 ,they were thence called ,docetae 7from dokein to appear74 ,in like manner1 many people have since attributed ,his ,perfect ,holiness to ,his ,godhead only1 and not to ,his human victory over real temptations4 ,this ,creed sets forth the ,bible doctrine of ,his ,manhood more particularly4 ,but it also declares ,his ,godhead--partly because the words1 ,i believe in ,god1 belong to all three paragraphs of it2 and partly by the words1 his only ,son4 ,see ,s4 ,john i4 #a-d1 #ad1 #ah2 #a ,s4 ,john i4 #c2 ,s4 ,matth4 xvi4 #af4 ,the ,nicene ,creed was prepared at a time when ,his ,perfect ,manhood was universally believed1 but some thought that ,he was not ,god4 ,it is therefore much fuller in the statement of ,his ,godhead4 #aaa ,,iii4 ,what the ,bible says of the ,holy ,ghost4 ,the third paragraph of this ,creed is a summary of the teaching of the ,bible concerning ,him whom we often call the third ,person of the ,godhead--whom ,jesus described as the ,comforter 7,s4 ,john xiv4-xvi474 ,he there promised to ,his disciples the presence with them of ,one1 who should be closer to them than ,he had ,himself been1 xvi4 #g3 xiv4 #af1 #ag3 who should unite them more closely to ,himself1 xiv4 #ah1 #bc3 who should teach them1 and help them to remember ,his words1 xiv4 #bf3 who should testify of ,him1 xv4 #bf3 and guide them into all truth1 xvi4 #ac3 when they should be accused and persecuted1 the ,holy ,ghost would guide their speech1 ,s4 ,matth4 x4 #ai1 #bj3 ,s4 ,mark xiii4 #aa3 ,s4 ,luke xii4 #aa1 #ab3 xxi4 #ad1 #ae4 ,consistently with these promises we find all good impulses1 thoughts1 and actions1 in man1 ascribed to the ,holy ,ghost--,comfort1 ,acts ix4 #ca3 ,joy1 ,rom4 xiv4 #ag3 ,baptism1 ,s4 ,matth4 iii4 #aa3 #a ,cor4 xii4 #ac3 ,fellowship1 ,phil4 ii4 #a3 ,power1 ,acts i4 #h3 ,sanctification1 ,rom4 xv4 #af3 ,teaching1 #a ,cor4 ii4 #ac3 xii4 #c3 ,resolution1 ,s4 ,luke iv4 #a3 ,acts xv4 #bh3 ,vocation1 xiii4 #b1 #d3 xx4 #bh3 ,he is ranked with the ,father and the ,son1 ,s4 ,matth4 xxviii4 #ai3 ,eph4 iv4 #d-f3 #b ,cor4 xiii4 #ad4 ,his ,presence is imparted through the ,laying on of ,hands1 ,acts viii4 #ae1 #ag3 xix4 #f3 ix4 #ag3 and before it1 x4 #dd1 in the exceptional case of ,cornelius4 ,thus1 individually we are temples of the ,holy ,ghost1 #a ,cor4 vi4 #ai4 #aab ,but further1 the ,holy ,ghost unites us in one ,body--the ,church1 ,eph4 iv4 #b-d3 wherein the work of each is allotted by ,him who in #a ,cor4 xii4 #bh is called ,god1 and in vv4 #d-aa is called the ,spirit1 and in v4 #c1 the ,holy ,ghost4 ,by virtue of this1 the ,church is ,holy1 #a ,cor4 iii4 #af1 #ag1 even though individual members are unworthy4 ,and this ,church was to be ,one for all the world1 ,acts i4 #h1 ,s4 ,matth4 xxviii4 #ai1 #bj3 #a ,cor4 i4 #b3 ,eph4 i4 #bb1 #bc3 iii4 #i1 #aj3 ,s4 ,john xvii4 #bj1 #ba4 ,thus it is the ,holy ,catholick ,church4 ,catholick,universal1 for-the-whole4 ,also the ,holy ,catholick ,church is the ,society of ,saints1 the ,communion or ,fellowship of ,saints4 ,s4 ,paul writing to the ,corinthians 7#a ,cor4 i4 #b7 addresses them as the ,church1 called to be ,saints1 and 7after referring to the distribution of various duties amongst the members by the ,holy ,spirit7 he says 7xii4 #be-bg7 that there should be no schism in the body1 but all the members should care for one another1 suffer with one another1 and rejoice with one another3 indeed his argument is that the ,church is a body1 and that this sharing of joy and sorrow is an existing fact4 ,so in #b ,cor4 i4 his whole argument turns upon this thought of a society1 wherein the comfort of one is the comforting of the rest1 and the prayers of the rest a help to the one1 the gift bestowed upon one1 a cause of the others' thankfulness2 and all stablished together by ,god4 ,in ,heb4 xii4 #bb mount ,zion is taken as the symbol of ,christ's ,church2 and the readers are addressed as members thereof1 together with the spirits of just men made perfect1 who are enrolled in heaven as the general assembly and church of the firstborn4 ,thus the #aac ,church1 or ,society of ,saints includes the imperfect1 and those who are made perfect2 those who are alive there1 and those who are alive here4 ,the condition of membership is briefly described in ,acts ii4 #ch1 #db ,repentant1 ,baptized1 having the ,gift of the ,holy ,ghost1 ,apostolic ,doctrine and ,fellowship1 ,communicant1 ,stedfast in ,prayers4 ,since then1 ,repentance and ,baptism1 ,acts ii4 #ch3 iii4 #ai for the ,remission of sins1 that our sins may be blotted out1 are thus associated with the gift of the ,holy ,ghost--see also ,s4 ,john xx4 #bb1 #bc--this second great privilege of ,christians is stated in the ,creed2 we believe in the ,forgiveness of ,sins4 ,it is preached unto us through ,christ1 ,acts xiii4 #ch3 it is granted to us for ,his ,name's sake1 #a ,s4 ,john ii4 #ab3 the ,son of ,man hath power on earth to forgive sins1 ,s4 ,mark ii4 #aj3 it is especially associated with the ,presence of ,christ in the assembly of the ,church1 ,s4 ,matth4 xviii4 #ag-bj3 #a ,cor4 v4 #d3 ,s4 ,john xx4 #bb1 #bc4 ,the union of the ,faithful with ,him in whom they have ,faith brings1 through ,jesus1 ,rom4 iii4 #be1 remission of their sins1 through the forbearance of ,god4 ,the third great privilege1 which comes to members of ,christ through the ,holy ,ghost1 is the ,resurrection of the ,body1 a most prominent doctrine of the ,gospel3 as in the case of other articles of the ,creeds1 so here1 we only give representative verses4 ,acts xvii4 #ah ,s4 ,paul is stated to have been misunderstood1 because he preached at ,athens ,jesus and the ,resurrection1 and in vv4 #ca1 #cb it is shown that he preached the ,resurrection of men to be judged4 ,so those who #aad knew ,jesus best 7,s4 ,john xi4 #a-c7 believed1 as of course1 in the ,resurrection of all men vv4 #bc1 #bd3 in ,s4 ,john v4 #be-bi the ,lord states the doctrine3 #a ,cor4 xv4 shows how ,s4 ,paul taught it1 and1 vv4 #cg1 #ch1 declares that the body of the ,resurrection will be a nobler and higher body1 as the plant is nobler and higher than the seed--see ,phil4 iii4 #ba3 #a ,cor4 xv4 #dc1 #dh1 #di4 ,further1 it is likened to the gift of ,life in ,baptism1 ,rom4 vi4 #c-e1 which is the work of the ,holy ,spirit1 #a ,cor4 xii4 #ac3 hence it is expressly stated to be ,his work1 ,rom4 viii4 #aj1 #aa4 ,the fourth great privilege is ,life everlasting4 ,s4 ,john i4 #ab to those who received ,jesus1 ,he gave power to become the sons of ,god1 even to them that believe on ,his ,name3 ,s4 ,john xvii4 #b1 #c and this is life eternal3 ,s4 ,john v4 #bd which begins here on earth3 but1 ,s4 ,mark x4 #cj1 is1 in a higher sense1 the promise of the world to come1 where1 ,rev4 xxi4 #d1 #a ,cor4 xv4 #bf1 #ed1 there shall be no more death4 ,in connection with this ,creed we should read the ,nicene ,creed1 the first ,four ,commandments1 ,articles ,i4 to ,v41 ,,xi4 and ,,xv41 ,gloria in excelsis in the ,communion ,service1 and the ,proper ,prefaces in the ,holy ,communion for ,christmas1 ,easter1 ,ascensiontide and ,whitsuntide4 ,also1 note that ,gloria ,patri1 and ,the grace of our ,lord1 are founded upon the ,faith which is expressed in the ,creed3 and that the ,collects not unfrequently have endings similarly founded4 #a ,annals xv4 #dd4 #b ,see ,appendix ,d4 #aae ,,chapter ,,xii4 ,,excursus ,,on ,,the ,,confession ,,of ,,our ,,christian ,,faith1 ,,commonly ,,called ,,the ,,creed ,,of ,,saint ,,athanasius4 ,a learned ,professor once attacked the use of ,creeds in ,worship with the bitter words1 that they combine the maximum of offence with the minimum of worship4 ,this utterance might be discussed by comparing the use of a ,creed in the worship of ,god1 with the statement of the merits and action of a great man4 ,i have often heard people praise the ,professor whose words we have just quoted4 ,suppose that a number of people were assembled together1 and one in the name of the rest were to speak to the ,professor of his great talents1 his immense usefulness1 his upright life1 his loveable character1 his services to education1 we should not be offended1 even if we were not fully aware of all that he had done for humanity4 ,we should not say that there was any minimum of praise1 nor any maximum of offence4 ,it would not be an act chargeable with these faults1 unless we did it in the midst of those who disputed his eminence4 #aaf ,the ,house of ,god is a place where we ought to assume that the revelation of ,god is the foundation of worship4 ,hence a ,creed which recites the substance of that revelation should fairly be assumed to express the convictions of all present4 ,the two ,creeds1 known to us as ,the ,apostles' ,creed and ,the ,nicene ,creed1 are evidently free from the charge of offence or lack of worship4 ,they take so little account of matters of opinion1--they deal so entirely with the facts of ,revelation1 that it is hard to conceive any other kind of words so free from the kind of charge which the ,professor brought against ,creeds in ,worship4 ,but it will be necessary to examine more at length the position of the ,creed which is called ,athanasian1 and to enquire what defence may fairly be made1 if it is the form against which the ,professor really brought this charge4 ,for it must be acknowledged that many thoughtful men do stumble at this ,creed4 ,to them it is an offence1 because it is often assumed that it is the expression of opinion about those who do not accept the doctrines which it contains4 #a4 ,now in reciting the ,athanasian ,creed1 a congregation is not attempting to deliver its opinion3 we are reciting the assertions which are implied in the ,bible1 concerning the ,being of ,god1 and the ,incarnation of ,jesus ,christ4 ,let us emphasize this point4 ,the ,athanasian ,creed has a different form from the ,apostles' and ,nicene ,creeds4 ,you could not fairly describe it as a loving outburst of a loyal heart1 as ,bp ,harvey ,goodwin described the ,apostles' ,creed4 ,gloria #aag ,patri is indeed added at the close1 thereby marking it as a ,psalm or ,hymn in its use in ,church#a4 ,we think that in its form1 fairly considered1 it is the reflective utterance of a ,christian1 who is meditating on the ,being and ,personal ,nature of the ,godhead4 ,as ,i read or say it1 ,i am1 as it were1 balancing the statements which limit my conception of the truth4 ,on this side ,i may go so far1 and no further2 on that side ,i am limited to that expression4 ,between these two--including these truths--the fact of ,godhead is to be considered1 and my worship is to be directed4 ,hence we can see that1 like the other ,creeds1 it deals with the revealed facts of ,god's existence4 #b4 ,notice that in the ,creed it is the existence of ,,god which is defined4 ,faith does1 in other forms1 enter upon a consideration of doctrines which introduce ,man to our view4 ,predestination and ,election1 ,justification by ,faith alone1 ,sanctification1 ,assurance and ,perseverance1 ,original ,sin1 ,sacramental ,grace1 ,sin after ,baptism1 #aah and other facts and truths1 on which ,revelation has thrown the only true light1 are dealt with1 for instance1 in the ,articles and ,homilies4 ,and the ,bible is the ,court of ,appeal in all such perplexities4 ,but it is no disparagement to the importance of those truths1 if we acknowledge that they do not appear in our ,creeds4 ,the ,creeds are the respectful reply of the ,christian to ,god's disclosure of ,himself to ,his children4 ,one 7the ,apostles' ,creed7 is the reply of the ,christian as such4 ,another 7the ,nicene7 is the reply of the ,christian after careful self-examination4 ,and this ,third is the reply of the ,christian ,student1 as he meditates upon the furthest extent of our knowledge of ,god4 #c4 ,but it will be said1 ,the ,nicene ,creed partly1 and the ,athanasian ,creed altogether1 are not1 in their origin1 utterances of peaceful meditation1 but1 rather1 of polemical controversy4 ,heated contentions and bitter strife are called to our minds by their terms1 and not the atmosphere of the heaven of heavens4 ,it may help us to a right use of the ,creeds in worship1 if we think of these controversies as the meditations of a very large family4 ,when a deliberation can be held in a room1 we can quietly put forward a suggestion1 quietly find out what fault there is in it1 and as quietly substitute a better statement than the first1 guarded from the error into which we were likely to fall4 ,but when the family which deliberates is distributed around such a space as the ,mediterranean ,sea1 the voices are apt to become loud and harsh3 instead of tentative suggestions1 diffidently put forward1 we are likely to hear dogmatic assertions1 made with #aai all the energy of the human lungs4 ,the voices which arose from the members of that ,parliament of the ,faith present a greater variety of languages than the tongues at ,pentecost4 ,in the ,church's ,meditation on the ,being of ,god1 and on the ,person of ,jesus1 we hear the ,spaniard1 the ,gaul1 the ,welshman1 ,italian1 ,greek1 ,syrian1 ,armenian1 ,alexandrian2 there are voices from ,arles1 and from ,carthage1 as well as from ,samosata on the ,euphrates1 and ,jerusalem on its holy hill1 and ,caesarea on the sea-shore4 ,we have to regard the ,mediterranean ,sea as the ,council ,table1 with chairs at the back for such as could not find places on its shores4 ,three continents faced one another at an oval table1 #ac1jjj miles in circumference4 ,even in thoughtful meditation1 a voice must be raised to be heard in such a conference4 ,this will to some extent explain how it happened that men1 whom we account orthodox1 are occasionally found uttering what we will call suggestions1 unorthodox in character4 ,i4 ,about ,god's ,being4 #a4 ,the ,jew4 ,there is but ,one ,god4 #b4 ,the ,ebionite4 ,then ,christ is but a ,man divinely endowed--the only man so divinely endowed4 #c4 ,st ,john4 ,no6 ,he is the ,word4 ,by ,him all things were made2 the ,word was ,god and was made flesh4 #d4 ,the ,sabellian4 ,then perhaps1--,god being ,one and being made flesh1--the ,word1 and the ,holy ,ghost1 are but manifestations of ,god4 #abj #e4 ,the ,catholick ,church4 ,no6 ,they are ,persons4 ,a ,father and a ,son are different persons4 #f4 ,the ,arian4 ,then1 if the ,father is a real father1 and the ,son a real son1 perhaps the ,father was before the ,son1 and the ,son was made4 #g4 ,the ,catholick ,church4 ,this will not do2 because the ,sonship would not be real sonship unless the ,godhead were equal4 ,the ,godhead of the ,son must be the same ,godhead as that of the ,father4 #h4 ,macedonius4 ,but at any rate the ,holy ,ghost may be a creature1 or a manifestation of ,god the ,father4 #i4 ,the ,catholick ,church4 ,that will not do either2 for ,his ,personal ,being and ,godhead are implied by some verses2 and in various passages ,he is ranked with the ,father and the ,son4 #aj4 ,the ,semi-,arian4 ,then you really say that there is an actual equality of the ,three ,persons1 and yet that there is but one ,god8 #aa4 ,the ,catholick ,church4 ,yes6 ,that is the ,catholick ,faith4 ,of course this is but a rough specimen of the dialogue which was conducted by the ,church with the various guessers at great ,truths1 who debated1 disputed1 and dogmatized1 during the early centuries4 ,i have left out all the other controversies1 and some parts of this1 in order to present a fairly clear view4 ,but you will observe that the order followed in ,history has a good deal of the natural course of argument and meditation3 and that it is not a very foreign idea that these heresies are the loud thinking #aba of a mighty host1 as it outgrows its childhood1 and comes to years of discretion4 ,i will yet more briefly indicate the course of ,historical meditation on deep things1 by treating similarly one of the other great controversies1 viz4 that concerning the ,incarnation of our ,lord ,jesus ,christ4 ,,ii4 ,about the ,two ,natures of our ,lord4 #a4 ,the ,jew4 ,we bear witness that ,jesus of ,nazareth died at ,jerusalem4 #b4 ,the ,catholick ,church4 ,and we aver that ,he rose again from the dead1 and was the ,christ1 the ,son of the ,living ,god4 #c4 ,the ,gnostic4 ,probably ,he was one of the ,aeons of whom our forefathers have told us--the leading emanation from the ,most ,high4 #d4 ,the ,catholick ,church4 ,he is no ,aeon1 ,manifestation1 nor ,creature4 ,he is ,god as truly as ,he is man4 #e4 ,the ,manichaean4 ,then1 of course1 if ,he was ,god1 ,he could have nothing really material about ,him4 ,matter is evil4 #f4 ,the ,catholick ,church4 ,on the contrary ,he had a body like ours4 #g4 ,the ,docetae4 ,no6 ,that was only in appearance4 ,you must leave out all about ,his ,baptism1 ,circumcision1 and ,crucifixion4 ,they were only pretence4 #h4 ,the ,catholick ,church4 ,not pretence at all1 but real4 ,he derived ,very ,manhood from the ,blessed ,virgin ,mary1 as truly as ,he derived ,very ,godhead from ,god the ,father4 #abb #i4 ,the ,arians4 ,perhaps ,he took a human body1 but not a human soul4 ,the ,divine ,word was in the place of the soul4 #aj4 ,nestorius4 ,perhaps if these things be so--since ,he derived the ,person of ,god from ,god1 and the ,person of man from ,mary--then we must not say that ,he was one ,person1 but two4 #aa4 ,the ,catholick ,church4 ,these ideas are contrary to the ,truth3 for 7,council of ,ephesus #dca7 ,christ was but one ,person1 in whom two natures are intimately united1 but not confounded4 #ab4 ,the ,eutychians4 ,granting there were not two ,persons1 we suppose that there were not two ,natures4 ,we hold that there was but one ,nature mono physite 7mono physis7--originally two distinct natures1 but1 after union1 only one3 the human nature being transubstantiated into the divine4 #ac4 ,the ,catholick ,church4 ,this also is faulty4 ,for 7,council of ,chalcedon #dea7 in ,christ1 two distinct natures are united in one person without any change1 mixture1 or confusion4 #ad4 ,honorius ,bishop of ,rome and the ,monothelites4 ,then perhaps the human will of ,christ was subservient to the ,divine ,will1 so as always to move in unison with it4 #ae4 ,the ,catholick ,church4 7#crd ,council of ,constantinople #fhj--fth ,general ,council47 ,no6 ,you would destroy the truth of ,his humanity4 ,it is obvious that we are here returning to some part of the earlier errors1 and that everything possible #abc had been suggested1 and settled4 ,even orthodox people1 who incline to hold that ,christ's human knowledge was divinely acquired1 or ,his human temptations divinely resisted1 are but repeating the errors of old days4 ,thus the ,controversies1 however disfigured by excess of language and temper1 c4 are the meditations of the ,church on the ,nature of ,her ,lord and ,her ,god4 ,some of them are perhaps too much of the disposition of ,s4 ,thomas1 who must push his hands against the scars of the ,lord's ,body2 but the ,lord has ever been patient towards the devout and warm-hearted men1 who share with ,s4 ,thomas1 not only his doubt1 but that devotion which destroys intrusive impertinence4 ,the following interesting argument as to the date of this ,creed is worthy of study4 ,the ,athanasian ,creed appears on the scene at the close of these loud meditations4 ,it is unconscious of the theory that ,eutyches started1 because it uses phrases which he might have perverted1 e4g4 ,one1 not by conversion c4 ,as the reasonable soul c4 ,thus its date is given by internal evidence as previous to #dea4 ,the same sort of argument may apply to ,nestorius1 who was condemned #dca4 ,but this is more doubtful4 ,it insists on one ,son1 not three ,sons--but says nothing of one ,son1 not two ,sons which was the ,nestorian error4 #abd ,these two points may be summarised4 ,monophysites 7condemned #dea at ,ephesus7 insisted on ,one ,nature1 to defend ,one ,person3 opposing ,nestorians 7condemned #dca at ,chalcedon71 who insisted on ,two ,natures almost1 if not quite1 to the assertion of ,two ,persons4 ,transcriber's note3 refer to ,footnote #a on page #agf referring to an error in the above two paragraphs4 ,the date is limited in lateness by the above4 ,it must have been before the middle of #djj-ejj1 i4e4 before the complete development of the controversy condemned in #dea4 ,and it could not be earlier than #daf1 because it plainly condemns ,apollinarians1 who denied a human ,soul to ,christ1 and said the ,godhead was in place of a human soul 7#cfj-cgc73 and because several of ,s4 ,augustine's expressions appear in it1 whose books on the ,trinity appeared about #daf1 and later4 ,moreover the ',filioque#a' appears in it1 and ,s4 ,augustine was the first to give this prominence4 ,thus the date is fixed between #dbj and #ddj4 ,and it is ,latin1 in the construction of its ,sentences1 not ,greek2 and ,gallic1 in its first reception1 and chief1 earliest1 and most numerous1 ,,mss and commentaries4 ,the ,roman ,church did not adopt it till #icj1 though ,charlemagne presented it to the ,pope in #gbb4 ,thus ,waterland dates it in ,france between #dbj and #dca4 ,within those dates the authors possible are1 not ,athanasius1 for he died about #cgc1 but ,hilary of ,arles1 ,bp4 #dbi-ddi4 ,victricius of ,rouen4 ,vincentius of ,lrins1 #dcd4 #abe ,these arguments apply1 however1 not to the ,creed as it now stands1 but to the documents from which it was compounded1 and to the language which it has retained4 ,this ,psalm1 or ,creed1 or discussion of the ,creeds1 appears to be formed by the union of two documents1 one of which was a discussion of the nature of ,god1 and the other a discussion of the ,person of ,christ4 ,an article by ,professor ,lumby in the ,s4,p4,c4,k4 ,prayer ,book will be accessible to all our readers4 ,the former document occupies #bh1 and the latter1 #ad verses4 ,the doctrine that there is a ,god1 and particularly that there is but one ,god1 may be called the ,catholic ,religion1 in a very wide sense3 for it is held by ,jews1 ,turks1 and many others who are not ,christians4 ,the ,christian ,verity is the ,truth that ,god was made man1 that ,jesus is ,god and ,man1 yet not two1 but one ,christ4 ,this involves the ,doctrine of the ,holy ,trinity4 ,the ,catholic ,faith includes both the ,catholic ,religion and the ,christian ,verity4 vv4 #i and #ab3 the word incomprehensible is the ,latin word immensus1 elsewhere rendered infinite4 7,see ,article ,i47 vv4 #ba-bc show that there are statements which can be made of each ,person1 which cannot be made of the other ,persons of the ,godhead3 #f-ah have been showing that there are statements which can be made of each ,person1 which can also be made of the other ,persons--statements involving ,godhead4 #bd-bg state the inference which is to be drawn from the former verses1 an inference previously stated in #c-e4 #abf v4 #ca4 ,the word ,substance occurs frequently in the discussion of the ,godhead of our ,lord1 and also in the debates about the ,holy ,communion4 ,substance is the ,essential ,existence3 it has no necessary connection with ideas like 'hard' and 'soft1' 'heavy' and 'light'2 if we are thinking of a spirit there is no question of ,matter1 for the ,substance1 i4e4 the ,essential ,being1 of a spirit is not of the nature of ,matter4 ,the phrase in the ,nicene ,creed ,being-of-one-substance-with 7the ,father7 is a translation of the word ,consubstantial4 ,the name ,quicunque ,vult1 by which this psalm is sometimes mentioned is from the first words of the ,latin original ,quicunque vult salvus esse,whosoever will be safe4 ,this phrase be safe occurs again in verse #bh1 and again in the last verse of the psalm1 where quam nisi--salvus esse non poterit should be translated which except a man have believed faithfully and firmly1 he cannot be safe4 ,the substitution of another idea--be saved1--is of the nature of an addition to the meaning4 ,the addition is1 however1 independently stated in verse #b4 ,these verses are to be understood1 like the ,bible statements of similar character1 as the warning which overhangs all our actions4 ,they say nothing of what allowance ,god makes for involuntary ignorance1 prejudice1 difficult perplexities1 and other infirmities4 ,they declare our responsibility when we look up to ,god1 and reflect on our own actions1 or on ,god's ,being4 #a ,it was used as a ,psalm at ,prime following cxix4 #a-cb4 ,nor did it disturb the use of the ,apostles' ,creed4 ,bishop ,barry has suggested that until #affb this use of both was continued4 ,but ,bishop ,cosin1 whose notes and suggestions and personal influence had so much to do with the ,revision of #affb1 had a note 'though it be not here set down1 yet ,i believe the meaning was that the ,apostles' ,creed should be omitted that day1 when this of ,athanasius was repeated4' ,and words were inserted in the rubrics to make this quite clear4 #b ,see ,appendix ,e4 #abg ,,chapter ,,xiii4 ,,the ,,service ,,of ,,prayer4 ,if we have understood the ,method of ,praise which1 in these ,services1 uses ancient forms in an ordered variety1 we shall be prepared to find similar order1 and similar use of variety1 in the ,prayers4 ,the ,map of the ,services on p4 #bh should be examined afresh1 in order that we may grasp the unity of the ,prayers1 as well as the unity of the ,praises4 ,there is the ,lord's ,prayer set for prayer 7see p4 #af71 at the beginning of the ,prayers1 to strike the keynote4 ,verses and ,responds follow next1 asking for such things as will be again asked for1 in the ,collects which are to come after them4 ,the ,collects may be divided into two classes1 viz41 #a4 ,those for spiritual needs--,first1 ,second1 and ,third ,collects4 #b4 ,those for physical needs1 and earthly relations4 ,worship-,forms used in the ,prayer ,service4 ,see ,table of ,worship-,forms 7p4 #ba74 ,the ,preces are ,interjectional4 ,the ,collects are of the ,amen form4 ,the ,anthem should be #abh ,antiphonal4 ,the ,litany1 when used1 contains examples of four of the ,worship-forms4 ,thus1 the attention of worshippers is arrested1 and their unity of heart and voice maintained4 ,another purpose is served by the mutual relation in which these forms stand to one another4 ,we shall show1 in the ,chapter on the ,litany1 that a ,collect may be preceded by a ,verse and ,respond1 which anticipate briefly the prayer of the ,collect4 ,thus the ,verse and ,respond1 which are ,interjectional1 belong to the ,collect4 ,this tie between ,interjectional prayers and ,amen prayers is very remarkable in the ,morning and ,evening ,services4 ,six couplets of ,interjected prayers1 which for the sake of distinction are called ,preces1 anticipate the petitions of the six 7or more7 ,collects which follow4 ,they correspond ,couplet and ,collect1 ,couplet and ,collect2 and1 being grouped so that all the couplets come first1 the whole prayer ,service is made one4 ,the ,anthem is used to strengthen this unity4 ,unfortunately the ,revisers stopped short of making an ,antiphoner1 or ,anthem-book2 but we may suppose that the provision made here for ,anthems was intended as a promise of such a book4 ,our ,hymn ,books1 which were recognised1 when1 in #ahgi1 shortened ,services were permitted1 contain a good number of suitable hymns admitting antiphonal arrangement4 ,they should supply some grave thought of ,god's help1 or ,christ's mediation1 or our dependence on ,him4 ,the ,anthem is a bond of union1 not a musical interruption4 7,see ,chap4 xiv47 #abi ,,the ,,prayer ,,service4 ,i4 ,preces and ,collects4 ,morning and ,evening ,rubrics4 ,the directions concerning the ,services are to be found in the ,rubrics3 which are placed either 7#a7 in the ,prefaces and ,tables at the beginning of the ,prayer ,book2 or 7#b7 at the beginning or end of a ,service2 or 7#c7 at some break or pause in the ,service4 ,by the correction of mistakes1 the later ,revisions have left very little ambiguity2 but some instances remain1 which may usually be interpreted by the analogy of other parts of the ,book4 ,a plain instance is the omission of a direction that the ,sermon is to be preached from the pulpit3 but it is directed that after it the ,priest shall return to the ,lord's ,table4 ,bishop ,cosin who took a leading part in the ,revision of #affa-b1 and had been preparing notes for it for about #dj years1 made the remark3 the book does not everywhere enjoin and prescribe every little order1 what should be said or done1 but take it for granted that people are acquainted with such common1 and things always used already4 ,the two ,services1 which are here considered together1 are still printed together as parts of the same ,chapter 7see p4 #be73 and the ,morning ,service has always had rubrics which applied to both ,morning and ,evening3 7see ,rubrics1 about the use of ,gloria ,patri after ,canticles1 cf4 p4 #d3 and about the ,first ,lessons74 #acj ,before #affb a rubric1 after the ,canticles at ,evensong1 referred back to ,mattins for directions c4 about the rest of the ,service4 ,the ,second and ,third ,collects1 being different from the ,morning ,collects1 were1 of course1 printed in full3 everything else was read from the ,morning ,service4 ,in #affb the ,evening ,service was for the first time printed out in full4 ,the words of the ,evening rubric about the ,collects were retained1 and not made like the ,morning rubric3 also the words all kneeling1 which were1 at that time1 added to the ,morning rubric1 were1 through forgetfulness1 not added to the slightly different ,evening ,rubric4 ,the word all includes the ,minister2 for the people are already kneeling4 ,the ,rubrics after the ,collects4 ,the amendment of rubrics in this part of the ,services1 which was effected in #affb1 completed the directions for continuing the ,service after the ,collects4 ,until that time1 the prayers for the ,sovereign1 for the ,royal ,family1 and for the ,clergy and ,people1 were printed after the ,prayer1 ,we humbly beseech thee1 in the ,litany2 and were followed by the second of our ,ember ,week prayers1 and the ,prayer of ,s4 ,chrysostom4 ,but it was plain that the ,services were not to end with the ,third ,collect3 for1 at the end of the ,communion ,service1 six ,collects were printed1 as they still are1 with the provision that they may be said after the ,collects of ,morning and ,evening ,prayer4 ,moreover1 the inclusion1 in the ,preces1 of prayers for the ,sovereign and for the ,clergy implied that ,collects for #aca them would follow4 ,we may infer that these ,services used to end much as they do now4 ,it was therefore a useful improvement to make the rubrics complete1 and to print the prayers in this place4 ,perhaps the six ,collects after the ,communion ,service would be more used1 if they had1 at the same time1 been printed with the ,occasional ,prayers and ,thanksgivings4 ,at the same time1 a ,rubric was inserted here providing for an ,anthem1 or musical prayer1 to be sung 7in places where there are singers71 between the ,three ,collects and the other ,prayers4 ,the ,lord's ,prayer as set for the ,service of prayer4 ,we have before explained that the ,doxology is not added here1 but the ,lesser ,litany is prefixed to it4 ,the thoughts will now be different from those which occupied our hearts at the beginning of the ,praises4 ,the following may be suggested3 ,hallowed be ,thy ,name 4 4 4 4 4 4 ,ask for ,reverence4 ,thy kingdom come 4 4 4 4 4 4 ,devotion4 ,thy will be done 4 4 4 4 4 4 ,obedience4 ,give us our daily bread 4 4 4 4 4 4 ,support1 ,health1 ,teaching1 ,communion4 ,forgive us 4 4 4 4 4 4 ,forgiveness4 ,lead us 4 4 4 4 4 4 ,guidance4 ,deliver us 4 4 4 4 4 4 ,deliverance4 ,then the ,priest is directed to stand up3 thus reminding us again that we are approaching the ,majesty on ,high4 ,the people1 though still kneeling1 #acb are included in his priestly action1 and take an equal share of the petitions1 which form the ,preces 7prayers ,l474 ,each verse is to be said by the ,minister1 and its ,respond by the ,people4 ,a4 ,the ,preces4 ,these interjected prayers do not follow exactly the order of the ,collects and ,prayers1 which are to come next to them4 ,the second couplet belongs to the two prayers1 for the ,king and for the ,royal ,family3 the third and fourth couplets belong to the prayer1 for the ,clergy and ,people4 ,the first1 fifth1 and sixth couplets belong to the first1 second1 and third ,collects respectively4 ,the ,great ,breviary of #aeca1 according to the use of ,sarum1 had the #eth of these couplets as an ,antiphon for our #bnd ,morning ,collect for ,peace1 to be used at ,lauds1 and also as an ,antiphon at ,vespers1 for our #bnd ,evening ,collect for ,peace4 ,the ,student will find that this using of the old materials is characteristic of the ,revision of #aedi4 ,all the ,preces are from the ,day ,hours4 ,with the exception of the ,couplet just mentioned1 they are verses of the ,psalms3 ,first ,couplet from the #heth ,psalm1 verse #g3 ,second1 from the #bjth1 v4 #i3 ,third1 from the #acbnd1 vv4 #i and #af3 ,fourth1 from the #bhth1 v4 #i3 ,sixth1 from the #east1 vv4 #aj and #aa4 ,the ,first couplet is that which anticipates the ,first ,collect4 ,the ,second couplet agrees with the ,vulgate 7,latin71 and ,septuagint 7,greek7 ,versions of the ,psalms4 ,our ,bible and ,prayer ,book ,psalms follow #acc the ,hebrew division of the verse3 ,save1 ,lord3 let the ,king hear us when we call4 ,the couplet in this place1 being taken from the ,sarum ,service1 as a prayer for the ,king and people1 was left in its old form1 when the correction was made in the ,psalms4 ,in the ,third couplet 'endue' means 'clothe4' ,in the ,fifth couplet the ,respond appears to allege the want of earthly helps as the reason why we ask ,god to give us peace4 ,since it is obviously impossible that this is the meaning1 it will be well to enquire what other meaning there may be4 ,the last verse of the #dth ,psalm has the same thought2 ,i will lay me down in peace1 and take my rest3 for it is thou1 ,lord1 only1 that makest me dwell in safety4 ,if the word only be omitted1 the reason appears at once to be that ,god's protection suffices to assure us of safety4 ,the introduction of the word1 only1 adds the thought that no other protection would suffice4 ,the same two thoughts are united in the ,respond ,because there is none other that fighteth for us1 but only thou1 ,o ,god4 ,it is as though we said1 ',give us ,peace1 because thou hast the power2 and we trust no other power4' ,this couplet was the ,antiphon1 in the ,day ,hours1 to both the collects for ,peace2 and must be taken as including both peace from the assaults of our enemies1 and that peace which the world cannot give4 ,it is suitable both to a time of ,external ,peace1 and also to a time when war1 with ,peace for its object1 is raging round us3 the assaults1 also1 of temptation are at times disturbing to our peace1 in the sense which is involved in this couplet4 ,the ,sixth ,couplet belongs to the ,third ,collects #acd which ask for spiritual guidance1 and spiritual light--,blessed are the pure in heart1 for they shall see ,god4 ,b4 ,the ,collects4 ,the ,books formerly used in ,church4 ,in a passage of the ,prayer ,book ,preface of #aedi1 which was not struck out until the last ,revision in #affb1 it was said that by this order the ,curates shall need none other books for their public service1 but this book and the ,bible4 ,the simplification of the ,services has made it possible for everyone to find his way easily through the ,prayer ,book4 ,the progressive inventions of printing1 and of fine paper1 have made it possible for him to have the books always with him4 ,before the reign of ,edward ,,vi4 the ,services1 though printed1 were not contained in one book4 ,before the invention of printing the books were of necessity numerous4 ,we may mention some of them4 ,a book of ,lessons--,legenda2 of ,antiphons--,antiphonarium2 of ,psalms--the ,psalter3 these were required for the ,day ,hours4 ,as an abbreviation of them1 sufficient for practical purposes1 the ,breviary was arranged4 ,a portable form of it was called ,portiforium4 ,the ,breviary was printed in four volumes on the ,continent1 but in ,england had only a ,winter ,volume and a ,summer ,volume4 ,for the ,occasional ,services1--the ,services which mark the great events of a ,christian's life1 beginning with ,baptism and ending with ,burial1 they had the ,manual4 #ace ,for the ,holy ,communion1 they had the ,missal2 including 7#a7 the ,gradual1 which was an ,antiphoner1 or book of the musical parts of the ,service2 7#b7 the ,lectionary1 or book of the ,epistles2 7#c7 the ,evangelistarium1 or book of the ,gospels2 and 7#d7 the ,sacramentary4 ,the ,sacramentary contained1 amongst other things1 the ,collects4 ,we have already referred to the combination and simplification of the ,breviary ,services1 which have given us our ,morning and ,evening ,prayer4 ,we must now observe that many of our ,collects come from the ,sacramentaries4 ,three celebrated ,sacramentaries4 ,three of the ,sacramentaries deserve here special mention4 ,i4 ,gregory the ,great1 who was ,pope of ,rome from #eij to #fjd1 was the author of one of them4 ,the ,english ,church owes him gratitude for sending missionaries to this country at a time when the older ,british ,church was deficient in missionary zeal3 and we must here notice our debt to him for a number of our best-known collects1 as well as other improvements in the ,services4 ,canon ,bright gives a list of #cb or #cc taken from ,gregory's ,book4 ,some of them may perhaps have been added after ,gregory's time2 for it is often difficult to distinguish between the original passages of an ancient ,service-book and the additions which were quickly made to it4 ,twenty-eight ,collects in that list are in our book amongst the ,epistles and ,gospels4 ,besides these there are3 one in the ,baptism ,service--,almighty and #acf immortal ,god3 the first part of ,we humbly beseech thee in the ,litany3 ,o ,god1 whose nature and property in the ,occasional ,prayers3 ,prevent us1 ,o ,lord at the end of the ,communion ,service4 ,,ii4 ,the ,sacramentary of ,gelasius 7who was ,pope of ,rome #dib to #dif7 had provided much material which ,gregory adopted4 ,from this ancient source we have our ,second ,collect1 for ,peace in the ,morning ,service2 and the ,third ,collect1 for ,grace3 the ,second ,collect1 for ,peace in the ,evening ,service3 the ,third ,collect1 for ,aid3 the ,collect for the ,clergy and ,people3 ,assist us mercifully1 at the end of the ,communion ,service3 the ,confirmation ,collect1 ,almighty and everlasting ,god3 a ,collect in the ,visitation ,service3 ,o ,lord we beseech thee1 in the ,commination3 and #ba of those which are placed with the ,epistles and ,gospels4 ,,iii4 ,we go back still further for seven of the ,sunday ,collects1 which are taken from the ,sacramentary of ,leo the ,great 7,pope of ,rome1 #ddj to #dfa74 ,thus1 five-sixths of our ,sunday ,collects are from these three ,service-books3 although we do not purpose here to say much of the ,collects used in the ,communion ,service1 and ranking as the ,first ,collects of ,morning and ,evening ,prayer1 we think it useful to note their derivation from the #eth and #fth centuries4 ,even those which are not so derived owe their form and manner to the same models4 ,this last remark applies to all the prayers which have the ,collect form4 ,we may suppose that1 in the years which preceded ,leo the ,great1 the ,collects were being made4 ,perhaps the dignity of their #acg diction grew by the survival of the simplest and best2 by the falling away of superfluous words2 and of words of effort3 in any case the absence of small auxiliary words1 in ,latin sentences1 contributed much to their tone of modest dependence on ,god1 as well as to their poetic force4 ,to take an illustration1 our ,second ,collect at ,mattins is translated from the following ,gelasian ,collect3 ,deus auctor pacis et amator1 ,quem nosse vivere1 ,cui servire regnare est1 protege ab omnibus impugnationibus supplices tuos2 ut qui defensione tu fidimus1 nullius hostilitatis arma timeamus3 ,per c4 ,these #bg ,latin words are equivalent to the #ea ,english words which we use4 ,we do not1 however1 suggest that the tone has been altered in the translation4 ,on the contrary1 our ,translators had so learnt the right tone of the old prayers1 that they not only translated them and the tone1 into a language of a very different sort2 they also composed new prayers1 in ,english1 which rank with the old ones1 and have the same great excellences4 ,the ,collects for ,easter ,eve1 and ,christmas ,day1 may be taken as good examples of this4 ,what then are the characteristics which we must expect in a ,collect8 #a4 ,it has three simple parts3 7a7 the ,name of ,god2 7b7 what we ask2 7c7 our appeal to ,christ's advocacy4 #b4 ,it makes no effort to instruct the congregation1 but speaks with simplicity and directness1 to ,him who knows all things4 #ach #c4 ,it asks for grace and help for our souls1 whereby we may do what is right4 ,other prayers imitate ,collects in one or more of these respects2 and may be called ,collects1 though not satisfying all the conditions4 ,the ,three parts of a ,collect4 ,our ,lord taught us 7,st ,john xiv4 #ac1 #ad2 xv4 #af2 xvi4 #bc-bf7 to ask ,god in ,his name4 ,a ,collect is a prayer made on that model4 ,it has three parts3 7a7 ,god is addressed2 and 7b7 petition made1 7c7 in the ,name of ,jesus4 7a7 ,god is addressed4 ,this may be expressed in one word1 or expanded into a sentence4 ,it is always the reason for our prayer1 that ,god is able and willing to hear us3 every name of ,god when named by ,his children is an appeal to ,him4 ,when we expand the address1 we do so in order to include a claim1 to be heard because some quality in ,god has a special relation to that which we are about to ask4 ,because ,god loves peace1 we can ask ,him for ,peace3 because ,he is merciful1 we can ask ,him for forgiveness3 because ,he gave at ,pentecost1 we can ask ,him for the same gift on ,whitsun ,day4 ,thus the name of ,god at the beginning of a ,collect often includes some title upon which we build our hope4 7b7 ,what we ask4 ,this may be simple1 or complex3 it is ,simple when we ask for something without saying anything of the means1 or the results1 #aci of our obtaining it3 ,complex1 when we ask for some thing in order that we may also have something else4 7c7 ,appeal to ,christ's ,advocacy4 ,our claim upon ,god is in the name of ,jesus ,christ4 ,here again we vary the thought in agreement with the petition3 sometimes it is ,his mediation1 sometimes ,his might1 or ,his love1 which we mention3 but not haphazard--the words are chosen to suit what has been asked for4 ,one variety of this part deserves special mention--when we claim the ,saviour's advocacy1 by words which recognise ,him as ,one of the ,blessed ,trinity4 ,when ,his ,godhead is thus mentioned1 an ascription of praise is often added4 ,origin of the word ',collect4' ,it is impossible to speak with confidence about the origin of the word ,collect4 ,we find in old ,services both ,collecta and ,collectio4 ,it might be conjectured that these were references to ,books of ,collects bearing those names as their titles4 ,but the explanations which have been offered for a thousand years1 though very various1 do not include that as a possibility4 ,some derive it from people1 7#a7 collected for worship3 7#b7 collected in the unity of the ,church3 7#c7 having collectedness of mind4 ,others from3 7#d7 the sense collected from ,scripture3 7#e7 the desires collected from the congregation4 #adj ,canon ,bright#a decides in favour of 7#a7 as the explanation of ,collecta1 and 7#e7 as that of ,collectio1 preferring the former as the source of our ,english word ,collect4 ,canon ,bright quotes ,alcuin the ,northumbrian boy1 the ,york ,scholar 7#gce-hjd71 who became the most learned man in ,europe1 and the friend1 adviser1 and teacher1 of the great ,emperor ,charlemagne4 ,alcuin derived the word from ,collecta1 an assembly for worship4 ,the ,morning and ,evening ,collects4 ,the ,first ,collect is the ,collect of the ,day4 ,the ,preface 7last rubric before the ,table of ,lessons7 orders that the ,collect appointed for the ,sunday shall serve all the week after1 where it is not in this ,book otherwise ordered4 ,the ,book 'orders otherwise' for ,saints' ,days1 and at such special times as ,christmas1 ,ash-,wednesday1 ,good ,friday1 ,easter ,even1 but has omitted1 by some accident1 to provide for the two days after ,ascension ,day1 for the week days between ,the ,epiphany and the ,first ,sunday after1 and for the three days after ,ash-,wednesday4 ,a rubric at the beginning of the ,collects1 ,epistles1 and ,gospels provides that the ,collect for a ,sunday1 or for a ,holy ,day having a ,vigil or ,eve1 shall be said at the ,evening ,service next before4 ,we have said something of the source of these ,collects3 their detailed consideration belongs to a #ada book on the ,communion ,service1 or on the ,epistles and ,gospels4 ,the ,second ,collect1 both at ,mattins and ,evensong1 is a ,collect for ,peace4 ,both are taken from the same chapter of ,prayers for ,peace in the ,gelasian ,sacramentary4 ,the ,morning ,collect1 desiring that our trust in ,god1 and our fearlessness1 may be strengthened by continual knowledge of ,god's protection1 addresses ,him as the author and lover of peace1 and also as the ,one whom we know and serve1 and thereby have life and freedom4 ,standeth our eternal life4 ,notice the phrase standeth in as a substitute for is4 ,we could not have said whose knowledge is eternal life1 because of the momentary doubt whether it referred to the knowledge which ,god has1 or to the knowledge which we have of ,him4 ,by the use of an idiom not now in common use1 we express the belief taught by the ,saviour's words ,s4 ,john xvii4 #c4 ,notice also the phrase whose service is perfect freedom3 here the ,latin original has whom to serve is to reign4 ,our eagerness to do ,god's ,will is1 on the one hand1 a service or bondage to ,him2 but1 on the other hand1 it is what makes us masters of ourselves1 and1 in the spiritual sense1 kings 7#a ,cor4 iv4 #h2 ,rev4 i4 #f74 ,the prayer for defence from external assault has for its real motive the attainment of trust and fearlessness4 ,the ,evening ,collect for ,peace asks more plainly for spiritual peace2 in relation to 7#a7 the tumults #adb occasioned in our consciences by disobedience to ,god's commands1 7#b7 the tumults occasioned in our lives by outward interference4 ,for 7#a71 we appeal to ,god as the author of good and holy desires within us3 for 7#b71 we appeal to ,him as the counsellor who helps us against our enemies4 ,for both1 we appeal to ,him who enables us1 and others1 to do what is just4 ,the ,third ,collect in the ,morning is styled a ,collect for ,grace4 ,because ,he is ,almighty and ,everlasting2 because ,he is our ,father and our ,god and ,lord2 and1 in particular1 because ,he has brought us to the beginning of the day2 we ask ,him to keep us from harm1 and sin1 and danger1 as the day goes on4 ,the corresponding ,evening ,collect is styled a ,collect for ,aid against all ,perils4 ,accepting the figure suggested by the close of the day1 we ask ,god to defend us from the perils and dangers of darkness4 ,the light which we seek is evidently inward and spiritual light2 the defence1 in like manner1 a defence from spiritual perils1 though not excluding the others3 cf4 ,psalm xviii4 #bh3 xxvii4 i4 ,c4 ,the other ,prayers4 ,the change from the ,three ,collects to the ,three ,prayers which follow may be softened by the ,anthem1 7or ,hymn71 which comes between4 ,the spiritual gifts1 desired in the ,collects1 are the qualities which guide the lives of men4 ,when we pray that we may have a good ,king1 or a good ,bishop1 or a good ,people1 we have evidently passed from the general to the particular2 from that which is within us to that which is external4 #adc ,the ,prayer for the ,king was inserted in #aeei4 ,health and wealth,to be hale or whole1 and to be well4 ,they are ,saxon words which include all prosperity of body and condition4 ,the ,prayer for the ,royal ,family was inserted in #afjd4 ,the persons mentioned by name have been the ,consort of the ,sovereign1 the ,queen ,dowager1 and the next ,king and ,queen4 ,thus in ,queen ,anne's reign1 ,princess ,sophia was mentioned until she died1 eight months before the ,queen4 ,the ,prayer for the ,clergy and ,people4 ,this is1 in the ,gelasian ,sacramentary1 a prayer in a ,monastery2 or1 in a private house4 ,afterwards1 the persons for whom it was said1 were an abbat or his congregation2 then ,bishops and their congregations2 and finally1 ,curates 7i4e4 the ,clergy in charge of parishes7 were introduced in #aedd4 ,in ,titus ii4 #aa ,the grace of ,god bringeth salvation1 the word 'healthful' is translated differently1 but the phrase is the same as here4 the continual dew of thy blessing3 see ,ps4 cxxxiii4 #c1 where the consecration of ,aaron suggested ,hermon 7consecration71 and called up thoughts of the dew and the clouds1 running and floating from its sides4 ,so the blessing received from on high is received in order to be transmitted to others4 ,the phrase who alone workest great marvels seems to be justified by the consideration that much is asked for in the prayer--,god's spirit1 and the dew of ,his blessing1 for all the ,clergy1 and for all the ,people4 #add ,a ,prayer of ,s4 ,chrysostom is so called because it comes to us from the ,liturgy of ,s4 ,chrysostom4 ,it is said to be older than ,a4,d4 #ijj but not so old as to have been composed by ,s4 ,chrysostom himself 7#ced-djg74 ,it addresses ,christ as ,almighty ,god1 and reminds ,him of ,his present gift of grace1 and of ,his ancient promise4 ,the two blessings claimed are--for this life1 the knowledge of ,god's truth--for the life to come1 the knowledge of ,god ,himself 7,s4 ,john xvii4 #c74 #b ,cor4 xiii4 ,this ,benediction is not merely the ending of the worship in church3 it is also the link between the ,church ,service and the ,service of ,god which we perform outside4 ,we go out of church to do our work with grace1 and love1 and fellowship1 in the ,name and ,power of the ,holy ,trinity4 ,the more solemn part of the ,holy ,communion1 in the ,clementine ,liturgy1 ,s4 ,basil's1 ,s4 ,chrysostom's and other ,eastern ,liturgies1 began with this ,benediction4 ,the occasional ,prayers and ,thanksgivings4 ,like the six ,collects after the ,communion ,service1 these may be used before the ,prayer of ,s4 ,chrysostom in the ,morning and ,evening1 and 7with one exception7 also when the ,litany is said4 ,there are #aa ,prayers3 the first two were made in #aedi3 the next four in #aeeb3 the first of the ,ember prayers1 in #affa3 the second1 in a slightly different form1 was a prayer in the ,ordination ,services of #aedi1 where it still stands4 ,the ninth is from ,gelasius' ,sacramentary4 ,the ,prayer for ,parliament appeared in the last ,revision 7#affa71 but had been printed before1 in ,special forms of ,service4 #ade ,the ,prayer for all conditions of men first appeared in #affa4 ,there are eight ,thanksgivings3 the first1 fourth1 and sixth1 were printed in #affa3 the rest in #afjd4 ,in the first of these1 if the petition were ,send us1 we beseech thee1 such weather1 the ,prayer might be very frequently used during the spring and summer4 ,having these1 we seem to want other1 occasional prayers1 and thanksgivings4 ,the spread of ,emigration1 the enlargement of our ,navy and ,army1 the multiplication of ,municipal bodies1 and other developments of the ,national life1 demand occasional prayers in the ,service1 and especially1 perhaps1 a prayer to be used at times of anxiety for those at sea4 #a ,see his ,ancient ,collects1 ,appendix3 and his ,paper in ,s4,p4,c4,k4 ,prayer ,book ,commentary ,on the ,collects4 #adf ,,chapter ,,xiv4 ,,the ,,prayer ,,service4 ,,ii4 ,anthems4 ,anthem,antiphon1 fr4 antiphonon3 so called because two choirs sing alternately4 ,anthems are of two sorts--simple ,anthems and compound ,anthems4 ,a simple ,anthem is one or more verses 7often from ,holy ,scripture71 used to give character to a ,psalm4 ,a compound ,anthem is a ,hymn or ,psalm followed by a ,verse1 ,respond1 and ,prayer4 ,a simple ,anthem was used1 for example1 to give an ,easter1 ,advent1 c4 character to ,venite4 ,thus ,dec4 #af is marked in the ,calendar as ,o ,sapientia because on that day the following ,anthem was used with ,magnificat3 ,o ,wisdom1 which camest forth out of the mouth of the ,most ,high1 and reachest from one end to the other1 mightily and sweetly ordering all things2 ,come and teach us the way of prudence4 ,these words are taken1 with some alteration1 from ,wisd4 viii4 #a4 ,on each of the seven days which follow1 until ,dec4 #bc1 a different ,anthem was used with ,magnificat2 and forasmuch as these eight ,anthems begin with ,o 7,o ,wisdom1 ,o ,lord1 ,o ,root of ,jesse1 c471 they were known as the ,o ,anthems4 ,similarly on ,the ,epiphany1 ,s4 ,matth4 ii4 #a1 #b1 #aa was sung as an ,antiphon to ,magnificat2 and on ,whitsunday ,s4 ,john iv4 #bc4 #adg ,these are instances of the use of simple ,anthems in the ,services before #aedi4 ,the following illustrates the purpose for which they were appointed4 ,it will be observed that the ,advent thought was made to pervade the whole ,psalm4 ,,advent ,,setting ,,of ,,venite4 ,behold the ,king cometh4 ,let us go to meet our ,saviour4 ,o come1 let us sing unto the ,lord3 let us heartily rejoice in the strength of our ,salvation4 ,let us come before his presence with thanksgiving3 and shew ourselves glad in him with ,psalms4 ,behold the ,king cometh4 ,let us go to meet our ,saviour4 ,for the ,lord is a great ,god3 and a great ,king above all gods4 ,in his hand are all the corners of the earth3 and the strength of the hills is his also4 ,let us go to meet our ,saviour4 ,the sea is his1 and he made it2 and his hands prepared the dry land4 ,o come1 let us worship1 and fall down3 and kneel before the ,lord our ,maker1 for he is the ,lord our ,god3 and we are the people of his pasture1 and the sheep of his hand4 ,behold the ,king cometh4 ,let us go to meet our ,saviour4 ,to day if ye will hear his voice1 harden not your hearts3 as in the provocation1 and as in the day of temptation in the wilderness4 ,when your fathers tempted me3 proved me and saw my works4 ,let us go to meet our ,saviour4 ,forty years long was ,i grieved with this generation1 and said2 ,it is a people that do err in their hearts1 for they have not known my ways4 ,unto whom ,i sware in my wrath3 that they should not enter into my rest4 ,behold the ,king cometh4 ,let us go to meet our ,saviour4 ,glory be to the ,father1 and to the ,son1 and to the ,holy ,ghost4 ,as it was in the beginning1 is now1 and ever shall be1 world without end4 ,amen4 ,let us go to meet our ,saviour4 ,behold thy ,king cometh4 ,let us go to meet our ,saviour4 #adh ,,the ,,compound ,,anthem4 ,the ,prioress1 in ,chaucer's ,canterbury ,tales1 relates that a ,litel child his litel book lernynge1 ,as he sat in the scole in his primere1 ,he ,o alma redemptoris herde synge1 ,as children lerned her antiphonere3 ,from this we understand that ,o alma redemptoris was an ,antym out of the ,antiphonere1 or ,anthem ,book4 ,this ,anthem has six hexameter lines followed by a ,verse and ,respond1 and the ,collect which we now use for ,lady ,day4 ,this1 then1 is what we have called the ,compound ,anthem4 ,a good example of it is found in the ,prayer ,book of #aedi where the ,easter ,anthems1 as we still call them1 were ordered to be used in the ,morning afore ,mattins4 ,their setting was as follows3 ,christ rising again from the dead now dieth not3 ,death from henceforth hath no power upon him4 ,for in that he died1 he died but once to put away sin2 but in that he liveth1 he liveth unto ,god4 ,and so likewise count yourselves dead unto sin1 but living unto ,god in ,christ ,jesus our ,lord4 ,hallelujah4 ,hallelujah4 ,christ is risen again1 the firstfruits of them that sleep4 ,for seeing that by man came death1 by man also cometh the resurrection of the dead4 ,for as by ,adam all men do die3 so by ,christ all men shall be restored to life4 ,hallelujah4 ,the ,priest4 ,shew forth to all nations the glory of ,god4 ,the ,answer4 ,and among all people his wonderful works4 ,let us pray4 ,o ,god who for our redemption didst give thine only begotten ,son to the death of the cross2 and by his glorious resurrection hast delivered us from the power of our enemy3 ,grant us so #adi to die daily from sin1 that we may evermore live with him1 in the joy of his resurrection2 through the same ,christ our ,lord4 ,amen4 ,the history of the transformation of this ,anthem into a ,psalm1 as it is now used1 may be given here4 ,in #aeeb its rubric was changed to the present form3 that is1 it was no longer to be used before ,mattins2 it was to be sung or said instead of ,venite4 ,the ,verse1 ,respond and ,collect were omitted4 ,in #affb ,gloria ,patri was added1 and the words of #a ,cor4 v4 #g1 #h were inserted at the beginning4 ,the ,easter ,anthems1 as now ordered1 are most properly set as a ,psalm4 ,with similar propriety1 when they were used before the ,service of ,mattins1 they were set as a ,prayer-,anthem--beginning with the jubilance which is expressed by the twofold ,hallelujah1 and gradually modulating the jubilance in preparation for the ,service which followed4 ,simple ,anthems were so frequent1 and their changes for special occasions were so many1 that they created some confusion and intricacy in the old ,services4 ,we may1 however1 recognise the beauty and worshipfulness of the plan4 ,in the ,visitation of the ,sick1 the words ,o ,saviour of the world c4 as used with ,psalm lxxi4 are a survival of it4 ,the verse ,remember not ,lord c4 was introduced at the beginning of the same ,service1 as an ,anthem to ,psalm cxliii4 ,the ,psalm was omitted in #aeeb1 but its ,anthem remains4 ,the singing of the ,psalm and ,anthem will be understood from the example quoted above--the half choir which sang the ,psalm was continually interrupted by #aej the half choir which sang the ,anthem4 ,the following illustration is quoted 7by ,martene7 as of the #aath century4 ,in this case a verse of ,magnificat was sung after each verse of the ,anthem4 ,,easter ,,eve ,,setting ,,of ,,magnificat4 ,transcriber's note3 ,in the following section1 in the original book1 the material in the right-hand column was italicized4 ,in standard ,project ,gutenberg practice1 such text is 7usually7 surrounded by underscores 771 but for clarity1 that underscoring has been omitted here4 ,now on the evening of the ,sabbath1 as it began to dawn ,my soul doth magnify the toward the first day of the ,lord3 week1 came ,mary ,magdalene and the other ,mary to see the ,sepulchre4 ,and behold1 there was a ,and my spirit hath rejoiced great earthquake4 in ,god my ,saviour4 ,for the angel of the ,lord ,for he hath regarded the descended from heaven1 and lowliness of his handmaiden3 came and rolled back the stone for behold1 from henceforth all from the door1 and sat upon it4 generations shall call me blessed4 ,his countenance was like ,for he that is mighty hath lightning1 and his raiment magnified me1 and holy is his white as snow4 name4 ,and for fear of him the ,and his mercy is on them keepers did shake1 and that fear him1 throughout all became as dead men4 generations4 ,and the angel answered ,he hath shewed strength and said unto the women1 ,fear with his arm2 he hath scattered not ye2 for ,i know that ye the fraud in the imagination seek ,jesus1 which was crucified4 of their hearts4 ,he is not here3 for he is risen1 as he said4 ,come1 see the place where ,he hath put down the the ,lord lay4 mighty from their seat1 and hath exalted the humble and meek4 ,and go quickly1 and tell ,he hath filled the hungry his disciples1 that he is risen with good things1 and the rich from the dead4 he hath sent empty away4 #aea ,in ,galilee shall ye see him3 ,he remembering his mercy lo1 ,i have told you4 hath holpen his servant ,israel4 ,fear not ye2 for he is risen ,as he promised to our forefathers1 as he said4 ,abraham and his seed for ever4 ,and very early in the first ,glory be to the ,father1 and day of the week1 they came to the ,son1 and to the ,holy unto the sepulchre at the rising ,ghost3 of the sun4 ,and they said among themselves1 ,as it was in the beginning1 ,who shall roll us away is now1 and ever shall be1 the stone1 and when they looked1 world without end4 ,amen4 they saw that it was rolled away4 ,we have now given examples of ,anthems1 which show that they have their name from the responding of two choirs to one another#a4 ,but ,anthems were not of necessity hymns of ,praise4 ,the place provided at ,morning and ,evening ,prayer1 for the singing of an ,anthem1 is singularly ill-suited to the singing of a ,praise-,anthem3 for it is the place also of the ,litany4 ,it is sometimes pleaded that people grow tired of prayer1 by the end of the #crd ,collect1 and need a change3 hence1 after praying for three or four minutes1 they rise up and sing praise for ten minutes1 before kneeling again for seven or eight minutes4 ,if we have grasped the reverent orderliness of the ,services1 we shall not easily be persuaded that this was the design of the order at this place4 ,we have elsewhere shown that an ,anthem here unites the ,collects which precede it1 to those which follow4 #aeb ,we must believe that there was an intention to provide an ,anthem ,book4 ,until this is done by authority1 it would be well to distinguish1 in ,hymn ,books1 between those ,hymns which are suitable in the midst of the ,prayers1 and those which are appropriate as ,hymns of ,praise4 ,the same might also be done in the ,anthem ,books1 so that a ,praise-,anthem1 or ,hymn1 might be sung at the close of the whole ,service4 ,a ,prayer-,anthem1 or ,hymn1 or one upon the ,redeemer's ,love1 and ,his ,work as ,mediator1 suits well as a modulation to the ,prayers after the #crd ,collect4 ,and it might be sung ,antiphonally4 #a ,rabanus1 ,de ,inst4 ,cler4 ,mart4 ,,iv4 iv4 #a4 #aec ,,chapter ,,xv4 ,,the ,,service ,,of ,,prayer4 ,,iii4 ,the ,litany4 ,origin of ,litanies4 ,some of the ,offices of ,holy ,communion--especially in the ,east--have had a portion after the ,gospel very similar to what we call a ,litany4 ,thus in the ,liturgy 7i4e4 ,holy ,communion ,office7 of ,s4 ,james1 the ,deacon says ,the ,universal ,collect1 consisting of fifteen suffrages 7see ,appendix ,f71 each ending with1 ,let us beseech the ,lord3 and the ,response of the people is1 ,lord have mercy1 which is said thrice at the end of the petitions4 ,similar to this is the ,prayer of ,intense ,supplication1 in the ,liturgy of ,s4 ,chrysostom4 ,cf4 also the modern ,liturgy of ,constantinople4 ,we should expect to find the further development of ,litanies1 in ,churches where the ,eastern influence was felt2 it is therefore no surprise to us1 that the history of them next takes us to the ,churches of ,southern ,france4 ,the ,south of ,gaul had been colonized originally from the ,eastern shores of the ,aegaean4 ,its ,christianity came from the same regions as its colonization4 ,the ,church of ,gaul was the #aed spiritual daughter of the ,church of proconsular ,asia#a4 ,pothinus1 ,bp of ,lyons and ,vienne1 had come probably from ,asia ,minor4 ,when1 at the age of more than #ij1 he was martyred 7,a4,d4 #agg71 his successor as ,bishop was ,irenaeus1 who received part of his early education in ,asia ,minor from ,polycarp1 a disciple of ,s4 ,john the ,evangelist4 ,other martyrs1 at ,vienne and ,lyons1 in that year 7,a4,d4 #agg71 had come from ,asia ,minor4 ,a map will show that ,vienne is about #af miles south of ,lyons4 ,thus from the first days of the ,church in ,france1 a close connection existed between it and the ,church in ,asia ,minor4 ,about ,a4,d4 #dfgb1 ,mamertus1 ,archbishop of ,vienne1 ordered ,litanies to be said in procession on the three days before ,ascension ,day2 being moved thereto by a succession of calamities--earthquake1 war1 wild beasts invading the city itself--followed shortly by the destruction of the royal palace in ,vienne by lightning4 ,the practice spread to neighbouring dioceses1 and was confirmed by the ,council of ,orleans 7,a4,d4 #eaa74 ,the three days before ,ascension ,day are thence called ',rogation ,days'2 and processions for purposes of prayer are called ,rogations1 or ,litanies4 ,the ,rogation ,litanies were not adopted at ,rome #aee until the time of ,leo ,,iii4 7#gie-haf73 but in a time of pestilence at ,rome1 ,gregory the ,great1 ,a4,d4 #eij1 instituted the ,sevenfold ,litany of ,s4 ,mark's ,day4 ,gregory the ,great has been called the ,apostle of the ,english1 because he intended to come as a missionary to convert the ,english2 and1 when prevented from so doing by his election as ,bishop of ,rome1 sent ,augustine in his stead ,a4,d4 #eif4 ,the yearly ,synod of the ,english ,church was appointed in #fgc to be held at ,cloveshoo--a place probably near ,london but in the kingdom of ,mercia4 ,in #gdg at a great council held at ,cloveshoo1 ,march #ab was appointed as ,s4 ,gregory's ,day2 ,may #bf as the day of ,s4 ,augustine ,archbishop of ,canterbury#c2 and ,gregory's ,sevenfold ,litany1 together with the ,rogation ,services1 was sanctioned for use in ,england1 with a phrase which implies that custom had already introduced them4 ,the #bnd ,book of ,homilies 7#aefb4 ,see ,art4 xxxv74 contains a ,homily for ,rogation ,week in four parts--three of which appear to be designed for the three ,rogation ,days1 and the fourth for ,the ,perambulation of the ,parish1 or ,beating of the ,bounds--a custom which has survived into our own time4 ,the parishioners walked along the outline of the parish1 taking #aef care that at least one of them passed through any obstruction which was built1 or erected1 across the boundary4 ,thus1 if a cottage were so built1 a boy would be passed though the door and window of it4 ,trees at corners were marked with a hatchet3 a note book was preserved as a guide for the next perambulation4 ,from this useful and ancient ceremony1 ,rogation ,days were called by the ,anglo-,saxons ,bddagas,prayer-days1 or ,gang-dagasperambulation-days4 ,boundary stones1 dated ,may #d1 #ahcg1 are to be seen in the thickets of ,buckland ,woods1 ,devon1 showing that ,ascension ,day was chosen in that year for the perambulation of ,ashburton4 ,more recently the perambulation of ,exeter has been performed on ,ascension ,day4 ,the steps by which the religious dedication of the year's work1 at each centre of agricultural industry1 passed into a municipal ceremony accompanied by social amenities1 may be conjectured4 ,it was still a religious service--partly in the church and partly in the fields1 in the time of ,queen ,elizabeth1 and much later4 ,litanies1 however1 have ceased to be processions4 ,they are not said walking1 but kneeling4 ,the ,litany is to be said at some different place from the ,morning ,prayer3 for1 in the ,commination it is ordered1 that part shall be said by the ,minister in the ,reading ,pew1 or ,pulpit1 and the rest in the place where they are accustomed to say the ,litany4 ,since this recognises an accustomed place1 the kneeling desk or fald-stool#d1 placed in front of the chancel door1 or in #aeg the midst of the ,church 7,injunctions of ,edw4 ,,vi471 appears to be intended4 ,for the order to kneel to say the ,litany1 we must refer back to the rubric at the head of the ,collects in ,morning ,prayer1 where the words1 all kneeling1 were added in #affb 7see p4 #acj74 ,the place of the ,faldstool may have been suggested by ,joel ii4 #ag1 ,let the priests1 the ministers of the ,lord1 weep between the porch and the altar4 ,structure of the ,litany4 ,the ,litany is a series of prayers addressed mainly to ,god the ,son4 ,it has two breaks1 or interruptions1 which consist of prayers addressed to ,god the ,father4 ,thus there are five sections4 ,section i4 from the beginning1 to ,o ,christ1 hear us4 ,thirty petitions to ,jesus under the title ,good ,lord1 with invocation of ,holy ,trinity at the beginning1 and urgent entreaty at the end4 ,section ii4 from ,lord1 have mercy upon us1 to world without end4 ,amen4 ,earnest appeal to the ,father1 with ,lesser ,litany as preface to the ,lord's ,prayer4 ,section iii4 ,from our enemies1 to ,o ,lord ,christ4 ,eight ,antiphonal prayers to ,christ4 #aeh ,section iv4 ,o ,lord1 let thy mercy1 to end of occasional prayers and thanksgivings4 ,one fixed1 and other variable1 prayers for urgent needs4 ,section v4 ,the ,prayer of ,s4 ,chrysostom1 addressed to ,christ1 and the ,benediction #b ,cor4 xiii4 ,,notes4 i4 ,the ,invocation of the ,holy ,trinity in the #ast ,section is very full1 and should be compared with the ,invocation which is used in ,section ii4 as a preface to the ,lord's ,prayer4 ,the words1 ,good ,lord1 are spoken to ,jesus3 as we may easily infer from the words1 whom thou hast redeemed with thy most precious blood2 and from1 ,by the mystery of thy holy ,incarnation1 ,by thine ,agony and bloody ,sweat c4 ,son of ,god1 ,o ,lamb of ,god1 ,o ,christ4 ii4 ,the ,lesser ,litany is to be repeated1 verse by verse1 by the congregation2 copying1 in this respect1 the setting of the ,invocation at the beginning of ,section i4 ,the beginning of the ,section being thus marked1 the end of it is marked by the ,gloria ,patri4 iii4 ,we shall show that these eight verses are probably intended for ,antiphonal singing4 iii4 and iv4 ,the ,sarum ,litany had here #aj couplets of versicles and seven collects4 ,of these seven collects we may mention1 ,o ,god1 whose nature and property c41 the ,prayer for ,clergy and ,people1 and the #bnd ,evening ,collect1 ,o ,god1 from whom c4 ,the substitution of the two sections1 as they now stand1 may be quoted as an example of the improvements which were effected in the ,revision period4 #aei iv4 ,the #dth ,section includes various prayers of the ,amen form4 ,the first of these may be known as the ,collect of ,complete ,confidence4 ,it is made up of two older prayers1 and the couplet which precedes it expresses each of those two older prayers in a brief sentence4 ,thus the couplet anticipates the ,collect4 ,see also p4 #abh4 ,the other prayers of this ,section usually have equivalents in the first ,section4 ,the repetition is made because of some urgency due to the circumstances of the time4 ,thus1 we have prayed for the ,clergy already1 but in ,ember ,weeks we add1 in the #dth ,section1 a ,collect for the ,candidates for ,ordination4 ,or again1 we have prayed for sick people1 but at this point we may add a ,collect for the time of any common ,plague or ,sickness4 ,similarly1 we have prayed for the preservation of the fruits of the ,earth1 but may add a prayer here for ,rain1 or ,fair weather1 or for cheapness and plenty4 ,section i4 ,our cry to ,christ4 ,the distinguishing feature of the ,litany is that it uses a worship-form which is not used elsewhere in the ,prayer ,book4 ,the ,minister dictates briefly the subject of the ,prayer1 which is then made by the voices of the ,people4 ,these are called ,suffrages 7from suffragium1 ,latin for a vote in favour1 or approbation74 ,that part of the ,litany which is made in this way is very full and detailed4 ,students should also notice the variety of its phrases1 and the beauty of its rhythm4 ,the use of such a form is ancient1 and the ,revisers in #aedi had the substance ready to their hand4 ,comparing the older ,litany with that which we use1 we note that the ,revisers have frequently combined several suffrages to make one suffrage1 as in the following instance3 #afj ,by thine ,agony and bloody ,by thy ,passion and ,cross3 ,sweat2 by thy ,cross and deliver us1 ,o ,lord4 ,passion2 by thy precious ,death ,by thy precious ,death3 and ,burial2 by thy glorious deliver us1 ,o ,lord4 ,resurrection and ,ascension2 ,by thy glorious ,resurrection3 and by the coming of the ,holy deliver us1 ,o ,lord4 ,ghost3 ,by thy marvellous ,ascension3 deliver us1 ,o ,lord4 ,good ,lord1 deliver us4 ,by the grace of the ,holy ,spirit the ,comforter3 deliver us1 ,o ,lord4 ,here five suffrages are grouped into one4 ,in like manner four are grouped in the suffrage1 ,from all evil and mischief c4 ,the number of petitions was further reduced by the omission of all the prayers to the ,saints1 entreating them to pray for us4 ,these were very numerous--#bh fixed2 and #dj more1 which varied according to the week-day4 ,the petitions which were then introduced present two features which should be carefully studied--,duplication and ,wreathing#e4 ,duplication has been already explained 7see p4 #cc71 and is here of the ,progressive sort4 ,we give numerous instances below4 ,wreathing is when two phrases have two members each1 and are united by taking the two first members together1 and the two second members together4 ,a simple instance of this is found in the union of the phrases1 by their preaching they may set forth1 and by their living they may shew accordingly #afa the ,word of ,god4 ,these1 being wreathed together1 become that by their preaching and living they may set it forth and shew it accordingly4 ,in such combinations it is necessary that the ideas shall be in harmony with one another4 ,god's truth is set forth in sermons1 and shewn in the preacher's life3 with rather less exactness1 but with sufficient truth1 and with admirable suggestion1 we may say that ,god's truth is set forth in the good life of a preacher1 and shewn in his sermons4 ,one of the best instances of ,wreathing is in the combination of the three phrases succour all that are in danger1 help all that are in necessity1 comfort all that are in tribulation4 ,danger1 ,necessity1 and ,tribulation are in progressive order of calamity4 ,in danger1 the calamity may be avoided--we want support for our own strength3 in necessity1 the blow has fallen--we want help at once from outside3 in tribulation1 the disaster has come--we want comfort4 ,if we have understood ,progressive ,duplication1 we shall at once see that ,wreathing is used in unison with it4 ,it is convenient to describe the #ast section of the ,litany1 as consisting of four subsections1 viz4 ,invocations1 ,deprecations1 ,obsecrations1 and ,intercessions4 ,the ,invocations are said by the ,minister1 and repeated by the congregation4 ,the prayers of the other sub-sections formerly were also said twice2 but1 since #aedi1 are said in two parts1 the congregation making the respond which contains the prayer4 ,this is done #afb not only for variety1 but to assist the blind1 or unlearned1 in uniting their voices with the rest of the people4 ,it is moreover an exercise of the privilege of approach to ,god1 granted by our ,lord 7#a ,pet4 ii4 #e2 ,s4 ,matth4 xviii4 #ai1 #bj71 which is sometimes forgotten in thoughts of the ministry which ,he appointed4 ,progressive ,duplication c4 ,the groups of sins and sufferings from which we desire to be delivered supply instances of progress1 from that which is less1 to that which is more1 serious4 ,most of these are obvious1 and call for no further remark4 ,deprecations 7,prayer for deliverance74 #a4 ,spare thy people1 ,o ,lord3 ,joel ii4 #ag4 #b4 ,crafts and assaults3 ,the crafty enemy is one who cannot1 or dare not1 attack openly4 ,hence assaults imply greater strength1 or greater courage1 than crafts4 #c4 ,of personal defects1 ,blindness of heart may be due at first to causes for which we are not responsible4 ,pride is that which is too well satisfied with itself3 ,vain-glory is that which seeks admiration from others2 ,hypocrisy is that which seeks admiration on false pretences4 ,envy is the desire to injure1 and grows into ,hatred1 which has perhaps a vestige of candour that is absent from ,malice4 #c and #d4 ,deadly sin4 ,all sin is deadly unless it is forgiven by ,god2 on the other hand after we have #afc received the ,holy ,ghost1 we may depart from grace given1 and fall into sin1 and by the grace of ,god we may arise again1 and amend our lives1 the grant of repentance is not to be denied to such 7,article xvi474 ,it should be remembered that our ,lord has taught us to interpret the ,commandments inclusively1 so that they comprise all duties1 and all sins--envy1 hatred1 and malice1 as well as murder1 for instance4 ,the old distinction between deadly sins and venial sins has in it only an element of truth4 ,those named deadly sins were ,pride1 ,covetousness1 ,lust1 ,envy1 ,gluttony1 ,anger1 ,sloth4 ,of these ,pride1 ,lust1 and ,envy are mentioned here1 being notable amongst sins which war against the ,soul4 ,two phrases here include all sins3 all deadly sin1 and1 the deceits of the world1 the flesh1 and the devil4 ,it is not easy to decide whether such a sin as ,idleness falls under the head of ,covetousness1 or ,sloth1 or ,pride2 nor whether it is a deceit of the ,world1 the ,flesh1 or the ,devil4 ,these classifications do1 however1 help in self-examination1 and sometimes suggest helps in the battle against our sins4 #e4 ,plague1 ,pestilence1 and ,famine form a group in which we see that ,famine is the most serious1 because it attacks the whole community4 ,plague is a disease which befalls us as a blow 7plege72 ,pestilence is a disease which spreads from one to another4 ,science tends to enlarge the host of pestilences1 and diminish the number of death-blows which cannot be explained4 ,it is apparent that a disease which spreads through a community is more dreadful than one which singles out one person or many4 #afd battle1 murder1 and sudden death1 are blows which may fall upon us2 it is not prayer that we may be delivered from being soldiers1 and from the crime of murder4 #f4 sedition1 privy conspiracy1 and rebellion3 sedition is the thought2 conspiracy1 the plan2 and rebellion1 the action--of a subject against the ,government4 false doctrine1 heresy and schism3 false doctrine is the thought2 heresy1 the plan2 and schism1 the action--of a ,churchman against the ,church1 and its ,lord4 hardness of heart1 is a disposition to disobey what we know to be the command of ,god4 ,if not checked1 it grows into actual contempt of ,his ,word and ,commandment4 ,obsecrations4 7,entreaty mentioning the plea47 #g and #h4 ,incarnation3 ,s4 ,john i4 #ad2 ,rom4 i4 #c4 ,nativity3 ,s4 ,luke ii4 #aa4 ,circumcision3 ,s4 ,luke ii4 #ba4 ,baptism3 ,s4 ,matth4 iii4 #af4 ,fasting and ,temptation3 ,s4 ,luke iv4 #a1 #b4 ,agony and ,bloody ,sweat3 ,s4 ,luke xxii4 #dd4 ,cross and ,passion3 ,s4 ,matth4 xxvii4 #da-df2 ,heb4 v4 #g4 ,death and ,burial3 ,s4 ,mark xv4 #dd1 #de4 ,resurrection3 ,s4 ,matth4 xxviii4 #e-g4 ,ascension3 ,acts i4 #i2 #a ,tim4 iii4 #af4 ,the ,coming of the ,holy ,ghost3 ,acts ii4 #cb1 #cc4 #i4 ,tribulation1 ,wealth1 ,death1 ,judgment are the four times of special need4 ,tribulation is derived from threshing1 or crushing4 #afe ,wealth is well-doing1 or welfare4 ,prosperity and ,adversity are both times of temptation4 ,intercessions4 7,prayer for others47 #aj4 ,universal is equivalent to ,catholic4 #aa4 ,governor refers to the relation of the ,sovereign to the ,church4 #ab4 faith1 fear1 and love1 an ascending order of submission to ,god4 affiancetrust4 #aa1 #ad4 ,the names of the ,sovereign1 and of the ,royal ,family1 vary in these petitions4 ,a ,prayer ,book of #afhb has ,king ,charles1 ,queen ,catherine1 and ,james ,duke of ,york4 ,in #ahja1 ,king ,george1 ,queen ,charlotte1 ,george ,prince of ,wales1 and the ,princess of ,wales4 ,in #ahej1 ,queen ,victoria1 ,prince ,albert1 and ,albert ,prince of ,wales4 ,the date of a ,prayer ,book is sometimes omitted from a title page1 but may be learnt from these petitions more accurately than from the ,table of ,moveable ,feasts4 ,it is1 ,i believe1 left to the ,sovereign to say who is to be mentioned1 and by what titles4 #ae4 ,bishops3 successors of the ,apostles as ,overseers of the ,churches 7#a ,tim4 i4 #c2 #b ,tim4 ii4 #b2 ,tit4 i4 #e1 ii4 #ae74 ,the word epirkopos7 overseer7 is contracted into ,bishop in many languages1 with slight differences1 e4g4 ,old ,english1 ,dutch1 ,german1 ,swedish1 ,cornish4 ,in ,spanish it becomes ,obispo2 in ,italian1 ,vescovo2 in ,french1 vque4 ,priests3 successors of the ,elders1 or ,presbyters1 who ministered in congregations 7,acts xx4 #ag74 ,as the ,bishop has the ,oversight of many congregations with their ,priests and ,deacons1 so the ,priest #aff has the ,oversight of one congregation1 or ,parish4 ,in this sense he might be called ,overseer1 or ,bishop1 of that ,parish1 and ,s4 ,paul's use of this word in #a ,tim4 iii4 has suggested that1 while the ,apostles lived1 the word ,bishop was used as much in this sense as in the other4 ,when the word ,bishop was required for the ,apostolic office1 the word ,priest remained for the second ,order of the ministry4 ,priest is contracted from ,presbyter1 and appears with slight variations in many languages4 ,deacons4 ,the ,seven appointed in ,acts vi4 are not there called deacons1 but they are assumed to be the first who were appointed to that office1 or order of the ,ministry4 ,in some ancient churches they retained the practice of having seven deacons4 ,the word means ,minister1 and has come from the ,greek into many languages with slight variations4 ,like the word ,bishop1 it is used in the ,n4,t4 of other orders of the ,ministry 7,s4 ,paul1 #a ,cor4 iii4 #e2 #b ,cor4 iii4 #f2 ,eph4 iii4 #g1 c43 ,epaphras1 ,col4 i4 #g3 ,tychicus1 ,eph4 vi4 #ba3 ,timothy1 #a ,tim4 iv4 #f3 ,archippus1 ,col4 iv4 #ag74 ,although in #a ,tim4 iv4 #f the word is used of ,timothy1 who was receiving commandment as overseer of all the ,clergy at ,ephesus1 we find in #a ,tim4 iii4 #h-aj that ,deacons were already ,church ,ministers1 with official duties 7#a ,tim4 iii4 #aj7f4 #afg shew it accordingly3 i4e4 shew it in accordance with their preaching4 ,the teaching and living must agree together4 #af4 ,the ,council of the ,king of ,england had1 from of old1 the duty of making1 or approving1 the choice of the ,king1 and advising him on matters of state1 and of law4 ,many of its duties have been deputed to ,committees1 to ,judges1 and to ,parliament4 ,the ,cabinet of ,chief ,ministers of ,state may be regarded as a ,committee of the ,king's ,council4 ,in the reign of ,charles ,,ii41 when the ,prayer ,book was last revised1 the ,council was still the body whose advice guided the ,king1 although it was growing too large for the secrecy which is often necessary in such weighty matters4 ,it is still a very great honour to be made a ,privy ,councillor1 but the ,privy ,council very seldom1 or never1 meets for business except by its ,committees1 which are not chosen by the ,council4 ,when therefore we use this petition1 we may think rather of the members of the ,cabinet than of those whom the ,king has honoured with the title of ,privy ,councillor4 ,a petition for the ,house of ,commons might with advantage be introduced into the ,litany4 #ag4 to execute justice1 in the case which is being tried1 is the first duty of a magistrate2 to maintain truth is also his duty1 for he must have regard to other cases which will come before the ,court4 #ah4 ,this concludes the petitions for our own nation4 ,we now go on to things which affect all nations alike4 #ai4 ,unity1 peace1 and concord4 ,the general meaning of these words is the same1 but there may #afh be unity without peace1 and peace without concord3 therefore we pray for all the three2 and concord is placed last as being the inward temper which gives reality to unity and peace4 #bj4 ,here the order is reversed--proceeding from love which is the highest kind of bond1 to dread which should keep us from disobedience1 and coming finally to the outward result viz4 a diligent life of obedience to the commandments4 #ba4 ,takes up the last thought of the previous suffrage4 ,the life of obedience is here traced from hearing to receiving1 and so1 to the fruits of the ,spirit 7see ,gal4 ,v4 #bb-bd74 #bb4 ,erred is when the fault is in ourselves only2 deceived is when we give way to the evil guidance of others4 #bc4 ,those who stand need strength3 those who are weak-hearted need comfort and help3 those who fall1 restoration4 #bd4 ,see p4 #afa4 #be4 ,emigration has become more common since this petition was prepared3 those who settle in foreign lands should here be remembered4 ,captives are war-prisoners4 #bf4 ,we may mentally supply the thought of motherless children4 ,widows may be supposed to include widowers4 ,both sexes are described as widows in some parts of ,england4 ,all kinds of bereavement are of course included in desolate and oppressed4 #bg4 ,just as #ai concluded a section of petitions #afi for our own nation1 so #bg concludes a section about the people of all nations4 #bh adds a petition which the ,lord particularly enjoined 7,s4 ,matth4 v4 #dd74 #bh4 enemies1 persecutors1 and slanderers--in ascending order of malignity4 ,similarly in the ,commandments1 where the worst sin of each sort is the one mentioned1 we find false witness1 or slander1 named1 in the ,commandment which forbids all falsehood4 and to turn their hearts--a nobler prayer even than asking ,god to forgive them3 for when we have asked ,him for their forgiveness1 we may still long to overcome their hostility1 rather than to see it withdrawn4 ,as ,christ's disciples we here desire to forego our triumph1 and to rejoice over their conversion from evil4 #bi4 ,kindly fruits of the earth4 ',kindly' means 'natural'2 from an ,old ,english word 'cynd' or 'gecynd1' meaning nature1 kind1 manner1 condition4 7,cf4 ,gen4 i4 #aa1 #ab1 #ba1 #bd1 #be47g #cj4 ,although forgiveness is granted through the death of our ,lord1 repentance is that condition of our souls wherein the forgiveness cleanses them4 ,repentance is therefore asked for first1 then ,forgiveness1 ,grace1 and ,amendment4 ,sins1 negligences1 and ignorances3 cf4 ,general ,confession1 'left undone'negligence2 'done'sins2 'no health in us' supplying the other defects1 which are here set down to ignorance4 ,we are called to a holy life1 and therefore faults due to ignorance need #agj amendment and pardon1 as well as faults which come of conscious disobedience to ,god's commands4 ,at the close of these petitions1 the cry becomes more urgent4 ,our ,lord warned us against vain repetitions--repetitions without meaning4 ,the repetitions here are not vain--they express deep feelings1 and anxious entreaty4 ,section ii4 ,our cry to the ,father in ,heaven4 ,the couplet ,o ,lord1 deal not with us1 c4 ,neither reward us1 c4 belongs to the ,prayer of the ,contrite ,heart1 and is a summary of it4 ,it is taken from ,psalm ciii4 #aj4 ,it offers no excuse but owns that we have sinned and are in wretched plight1 as does the prayer which follows4 ,this prayer was taken from the ,sarum ,missal1 where it stands in a ,mass for ,tribulation of heart4 ,ps4 li4 #ag supplies the thought of1 that despisest not--the contrite heart1 which is interwoven with1 sorrowful sighing1 from ,psalm lxxix4 #ab4 ,we base our claim upon our forlorn condition1 and appeal to ,god's mercy4 ,note the repetition merciful--mercifully--graciously--goodne ss4 ,the temper of the prayer is of kin to ,psalm lxix4 which--especially in verses #ac to #ba1 and in its final thankfulness1 as sure of ,god's help--may have inspired its words and thoughts4 ,psalm xliv4 #ast and last verses4 ,doubtless an abbreviation of the whole psalm1 which stood at the beginning of the #crd ,rogation ,litany4 #aga ,if it be thought that the ,gloria ,patri occurs as a surprise in the midst of these entreaties1 we may notice 7#a7 that all entreaties are more real when they recognise truly the ,majesty of ,god2 and 7#b7 that ,s4 ,augustine's processional ,litany when he came to ,canterbury 7,a4,d4 #eif7 concluded with ,alleluia4 ,we beseech thee1 ,o ,lord1 in all ,thy mercy1 that ,thy wrath and ,thine anger may be removed from this city and from ,thy holy house1 for we have sinned4 ,alleluia4 7,taken from the #bnd ,rogation ,litany71 7#c7 the ,gloria ,patri is always said after a ,psalm in the ,services1 and sometimes after parts of a ,psalm4 ,section iii4 ,appeal for help4 ,the eight versicles which follow next are addressed to ,christ1 and in most editions of the ,prayer ,book are separated by a small space from the ,verse and ,respond1 ,priest4 ,o ,lord1 let thy mercy1 c4 ,answer4 ,as we do put1 c4 ,these eight versicles were1 even in #aedd1 distinguished from those two1 although they were then all marked to be said responsorially4 ,in #aedi the direction for responsorial use was omitted for the eight verses1 and retained for the couplet which anticipates the next collect4 ,we may infer from this that it is intended that the eight verses should be said1 or sung1 antiphonally4 ,in the ,sarum ,use 7#crd ,litany for ,s4 ,mark's ,day71 they were all to be said1 first by the ,minister1 and repeated by the ,people4 ,the eight versicles form a section by themselves1 and have a different setting from the sections which #agb precede and follow them4 ,it was1 no doubt1 intended to make this #crd ,section a very solemn appeal to ,christ1 for help in all those difficulties and anxieties which have been recited in ,section i42 and to make this appeal more earnest1 because of the evil plight which is acknowledged in ,section ii4 ,the phrases are freely translated from the ,latin of the ,sarum ,use1 suggested by a thorough knowledge of the ,psalms1 but not1 we believe1 to be regarded as quotations therefrom4 ,o ,son of ,david was substituted for ,fili ,dei vivi1 in making the translation4 ,there is not sufficient ground for supposing that it was done by accident4 ,in the appeal for a merciful hearing1 it is right to ground it first upon ,his ,human ,nature as ,son of ,man1 and then upon ,his ,divine ,nature as ,christ1 and ,lord4 ,section iv4 ,the pressing anxieties of the moment4 ,the ,collect of ,complete ,confidence1 with its ,verse and ,respond1 is placed here to strike the keynote of the ,section3 and the ,section is filled up from the ,occasional ,prayers1 or from the ,collects after the ,communion ,service4 ,this is obviously the place where other prayers may be introduced1 when urgent needs require them4 ,the ,verse and ,respond3 ,psalm xxxiii4 #bb4 ,the first half of the ,collect was formerly a complete prayer1 separated from the other half1 in the ,litany of #aedd1 by ,o ,god whose nature1 c41 the prayer for #agc ,clergy and ,people1 and another prayer4 ,the ,verse contains the thought of the first half1 the ,respond has the thought of the second half4 ,since the special prayers which are used in this ,section are only occasional1 and rarely more than one or two at a time1 they were all placed 7#affb7 in a chapter by themselves1 after the end of the ,litany4 ,section v4 ,the final commendation of our prayers to ,christ1 who makes them acceptable3 ,see ,morning and ,evening ,prayer4 #a ,lightfoot1 ,apost4 ,fathers1 ,pt4 ,,ii4 vol4 #a4 p4 #ddf4 #b ,this date is variously stated4 ,hotham in ,dict4 ,chr4 ,ant4 vol4 #aa4 says #dgg2 ,scudamore in the same vol4 #deb2 ,hooker 'about #dej'2 ,burbidge #dej2 ,maclear 7,s4,p4,c4,k47 and ,prayer ,book ,interleaved #dfj2 ,proctor 'about #dfj'2 ,daniel1 ,j4 ,h4 ,blunt1 and ,barry #dfg4 ,the dates known of ,mamertus are between #dfc and #dgd4 7,professor ,collins tells me no others are known47 #c ,in some ,churches this day was the ,festival of ,augustine1 ,bp of ,hippo4 ,the ,calendar of ,le ,bec1 however1 sets it down to our ,augustine1 as our own ,calendar does4 ,i do not know whether this agreement between them was after1 or before1 that famous ,abbey sent us ,lanfranc and ,anselm to be successors of ,augustine at ,canterbury4 #d ,fald-stool4 ,faudestola 7whence ,french1 fauteuil7 is said by ,martene to be adopted into ,latin2 and by ,brachet is traced to a ,german origin1 ,falt-stuol4 ,the idea of these derivations is1 that the ,prie-dieu1 or kneeling-desk1 was able to fold up and be made1 perhaps1 a chair4 ,but the connection with ,rogations suggests 7,a4,s47 ,feald-stl1 or ,feld-stl 7,german ,feld-stuhl71 i4e4 a moveable seat 7cf4 camp-stool74 #e ,see ,george ,herbert's poem1 ,a wreath4 #f ,the settlement of words of general meaning1 into titles of office1 is frequent enough to supply ample illustration of the process briefly indicated above4 ,pastor1 ,general1 ,major1 ,mayor1 and many other words1 including ,rector1 ,vicar1 ,curate1 may be traced through changes which are often singularly similar to those of ,bishop1 ,priest1 and ,deacon4 ,it is a natural process--so natural as to be almost invariable4 #g ,the ,greek ,translation of our ,prayer ,book has oraious1 timely or seasonable3 the ,german has lieben1 dear1 beloved1 or kindly in the other sense1 which1 though as old as ,chaucer's time1 is not the meaning here4 ,,appendix ,c4 ,,on ,,the ,,lessons ,,in ,,the ,,day ,,hours1 7p4 #ee47 ,the ,preface to the ,prayer ,book ,concerning the ,service of the ,church states that1 prior to #aedi1 the old order1 for reading the greatest part of the ,bible through every year1 had been so altered1 broken1 and neglected1 that commonly when any book of the ,bible was begun1 after three or four chapters were read out1 all the rest were unread4 ,there was a ,first ,lesson from the ,old ,testament1 a ,second ,lesson from a ,commentary1 and a ,third ,lesson from the ,new ,testament4 #agd ,on certain days1 each ,lesson consisted of three parts2 and the second and third parts of the ,third ,lesson were from a ,commentary4 ,the occurrence of ,saints' ,days was so frequent as to disturb many of these3 for the special ,lessons of a ,saint's ,day were read1 instead of those of the regular course4 ,the theory of reading the whole books had been maintained2 but it broke down in practice4 ,it is worthy of notice that these various ,lessons1 from the ,bible1 from ,commentaries1 and from the acts and martyrdoms of ,saints1 were all set with ,verses1 ,responds etc4 so as to be ,acts of ,worship1 as well as a means of ,instruction4 ,,appendix ,d4 ,,on ,,pliny',s ,,letter ,,to ,,the ,,emperor ,,trajan4 7p4 #ajg47 ,pliny the younger was ,governor of ,pontus and ,bithynia during some of the early years of the #bnd century4 ,trajan was ,emperor from ,a4,d4 #ih to #aag4 ,the letter1 from which we give some extracts1 has been dated 7,bp ,lightfoot7 ,a4,d4 #aab4 ,it shows that the marvellous spreading of the ,faith took place in the face of laws which made it a crime to be a ,christian3 and that the closest enquiry on ,pliny's part made him aware of their high moral standard1 and of the stedfastness of their devotion4 99 99 99 ,the method ,i have observed towards those who have been brought before me as ,christians is this2 ,i interrogated them whether they were ,christians2 #age if they confessed1 ,i repeated the question twice1 adding threats at the same time2 and if they still persevered1 ,i ordered them to be immediately punished4 ,for1 ,i was persuaded1 whatever the nature of their opinions might be1 a contumacious and inflexible obstinacy certainly deserves correction4 99 99 99 ,an information was presented to me without any name subscribed1 containing a charge against several persons2 these1 upon examination1 denied they were1 or ever had been1 ,christians4 ,they repeated after me an invocation to the gods1 and offered religious rites with wine and frankincense before your statue 99 99 99 and even reviled the name of ,christ2 whereas there is no forcing1 it is said1 those who are really ,christians1 into any of these compliances4 99 99 99 ,the rest owned indeed they had been of that number formerly1 but had now 7some above three1 others more1 and a few above twenty years ago7 renounced that error4 99 99 99 ,they affirmed the whole of their guilt1 or their error1 was1 that they met on a certain stated day before it was light1 and addressed themselves in a form of prayer to ,christ1 as to some god1 binding themselves by a solemn oath1 not for the purposes of any wicked design1 but never to commit any fraud1 theft1 or adultery2 never to falsify their word1 nor deny a trust when they should be called upon to deliver it up3 after which1 it was their custom to separate1 and then reassemble to eat in common a harmless meal4 99 99 99 ,great numbers must be involved in the danger of these prosecutions which have already extended and are still likely to extend1 to persons of all ranks and ages1 and even of both sexes4 ,in fact1 this contagious superstition is not confined to the cities only1 but has spread its infection among the neighbouring villages and country4 99 99 99 ,melmoth's ,translation 7#agdg74 #agf ,,appendix ,e4 ,,on ,,the ,,addition ,,of ,,filioque ,,to ,,the ,,creed4 7p4 #abd47 ,the ,nicene ,creed 7#cbe7 had the words ,proceeding from the ,father3 the ,council of ,ephesus 7#dcaa7 decreed that no addition was to be made to the ,creed1 as there settled4 ,when1 however1 the question was raised whether we ought not to say proceeding from the ,father1 and the ,son 7,filioque71 various ,scripture phrases were adduced in support of it3 such as1 the ,spirit of ,christ 7,rom4 viii4 #i71 the ,spirit of ,his ,son 7,gal4 iv4 #f71 the supply of the ,spirit of ,jesus ,christ 7,phil4 i4 #ai71 the ,spirit of ,christ 7#a ,pet4 i4 #aa74 ,also ,s4 ,john xv4 #bf1 xvi4 #g1 xx4 #cb1 and the general similarity of expressions which1 speaking of the ,holy ,spirit1 refer to the ,father1 and to the ,son4 ,the ,eastern ,churches were opposed to the addition of the words1 and from the ,son4 ,the ,western ,churches were1 mainly1 in favour of it4 ,the controversy lasted from the #eth to the #aath century1 and resulted in the schism which still separates the ,eastern and ,western ,churches4 ,it is usually agreed that the difference is not one of doctrine4 ,the ,easterns prefer the phrase receiving from the ,son3 the ,westerns prefer to assert afresh the equality of the ,father and the ,son1 by using the phrase1 proceeding from the ,father and the ,son4 ,it may be #agg doubted whether the words should have been added without the assent of a ,general ,council4 ,but there is no denial of the equality of the ,father1 the ,son1 and the ,holy ,ghost1 in the ,eastern1 nor in the ,western1 ,churches4 #a ,on p4 #abd1 we have accidentally written ',chalcedon' for ',ephesus'3 and vice vers4 ,the dates are correctly given on pp4 #abb1 #abc4 ,,appendix ,f4 ,,on ,,the ,,greek ,,origin ,,of ,,litanies 7p4 #aec74 ,litany comes from the ,greek litaneia4 lite means a prayer2 whence 7litanos7 one who prays2 litaneuo to be a person who prays2 litaneia a continued prayer4 ,thus ,litany has the meaning of prolonged prayers4 ,in the 7,greek7 ,liturgy of ,s4 ,james1 there are three ,bidding ,prayers 7besides the ,diptychs71 which have something of the ,litany ,form4 ,the following suffrages are selected from the one to which we have referred3 ,the ,deacon4 ,let us beseech the ,lord in peace4 ,the ,laity4 ,lord1 have mercy4 ,the ,deacon4 ,o ,god1 by thy love grant us safety1 mercy1 compassion1 and protection4 ,the ,laity4 ,lord1 have mercy4 ,the ,deacon4 ,for the peace that is from above1 for the love of ,god towards man1 and for the safety of our souls1 let us beseech the ,lord4 ,the ,laity 7after each suffrage74 ,lord1 have mercy4 ,the ,deacon4 ,for the peace of the whole world1 and the unity of all the holy churches of ,god1 let us c4 #agh ,for those who bear fruit and do good in the holy churches of ,god1 those who remember the poor1 the widows1 and fatherless1 strangers and needy persons1 and for those who have bidden us to remember them in our prayers1 let us c4 ,for those who are in old age and weakness1 by disease or illness1 for those who are oppressed by unclean spirits1 for their speedy recovery and safety through ,god's help1 let us c4 ,for those who pass their lives in singleness1 devotion1 or meditation1 for those in holy matrimony1 those engaged in life's battle in mountains1 and caves1 and pits of the earth1 our holy fathers and brothers1 let us c4 ,for ,christian sailors1 travellers1 strangers1 and those in captivity1 in exile1 those in prisons1 and bitter slavery1 being our brethren1 for their return in peace1 let us c4 ,for the remission of our sins1 and pardon of our faults1 and for our deliverance from all tribulation1 anger1 danger1 and necessity1 and from the rising-up of enemies1 let us c4 ,for a mild season1 gentle rains1 and kindly dews1 for plenteous crops1 and a perfect year crowned 7with ,his goodness71 let us c4 ,for those who are present and pray with us at this sacred hour and at any time1 our fathers and brothers1 for their earnestness1 toil1 and readiness of heart1 let us beseech the ,lord4 ,that our prayer may be heard1 and may be acceptable before ,god2 and that his mercies and compassions may be poured abundantly upon us1 let us beseech the ,lord4 99 99 99 99 99 99 99 99 #agi ,,dates4 ,the principal dates which are of use in reading this book fall into four groups3 #a4 ,the ,early ,church4 #b4 ,the ,discussion of the ,creed4 #c4 ,the ,growth of ,services4 #d4 ,the ,growth of the ,english ,services4 ,there is of course a certain amount of overlapping3 but this will be readily understood4 ,the reader will also easily guess when the years mentioned are those of a life1 or those of a reign4 ,early ,dates4 ,a4,d4 ,a4,d4 #ad-cg4 ,tiberius1 emp4 #ed-fh4 ,nero1 emp4 #ih-aag4 ,trajan1 emp4 #aab4 ,pliny's letter4 #ee-7aag74 ,tacitus1 hist4 -7#abj74 ,suetonius1 hist4 #ach-afa4 ,antoninus ,pius1 emp4 #adj4 ,justin's #ast ,apology4 #gj-aef4 ,polycarp1 ,bp4 #afa-ahj4 ,marcus ,aurelius1 emp4 #hf-aag4 ,pothinus1 ,bp4 7#abe7-bjb4 ,irenaeus1 ,bp4 -7#bbb74 ,tertullian4 -#bec4 ,origen4 -#bec4 ,cyprian1 ,bp4 #cjf-ccg4 ,constantine1 emp4 #ahj ,the discussion of the ,articles of the ,creed4 ,doubts4 ,writers4 ,councils4 ,creed4 ,first second centuries4 ,ebionites4 ,irenaeus1 abt #ahj4 ,tertullian1 abt #bjj4 ,docetae4 ,gnostics4 ,third century4 ,cyprian1 ,bp1 8 ,apostles' 8 #bec4 ,creed4 ,sabellians4 ,arians4 ,fourth century4 ,athanasius1 ,bp1 ,nicaea1 #cbe4 7 ,nicene 7#cjj7-cga4 7 ,creed 7 ,basil1 ,bp1 7 #cbi-cgi 7 7 ,apollinarians4 ,ambrose1 ,bp1 ,constantinople1 7 #cdj-cig4 #cha4 7 ,chrysostom1 ,bp1 7#cdg7-djg4 ,fifth century4 ,jerome1 #cdf-dbj4 ,nestorians4 ,augustine1 ,bp1 ,ephesus1 #dca4 #ced-dcj4 ,eutychians1 or 7 ,chalcedon1 #dfa4 ,monophysites4 7 ,seventh century4 ,monothelites4 ,constantinople1 ',athanasian' #fhj4 ,creed4 #aha ,,dates ,,connected ,,with ,,the ,growth of the ,christian ,service ,books4 ,a4,d4 #aab4 ,pliny's ,letter4 #adj4 ,justin ,martyr's #ast ,apology4 #cdj-cig4 ,ambrose1 ,bp of ,milan4 #cdg-djg4 ,chrysostom1 ,bp of ,constantinople4 ,before #djj4 ,clementine ,liturgy4 #dfc-dgd4 ,mamertus1 ,bp of ,vienne4 ,litanies4 #eij-fjd4 ,gregory1 ,bp of ,rome4 ,litany3 ,sacramentary4 ,sacramentaries of #gth century1 c41 representing work of #ddj-dfa4 ,leo1 ,bp of ,rome4 #dib-dif4 ,gelasius1 ,bp of ,rome4 #eij-fjd4 ,gregory1 ,bp of ,rome4 #gdb-had4 ,charlemagne4 ,abolition of ,gallican ,liturgy4 #gdg4 ,great ,council of ,cloveshoo4 ,,dates ,,connected ,,with ,,the ,growth of the ,service ,books in ,england4 #bjj4 ,christianity already established in ,britain4 7,tertullian47 #cad4 ,council at ,arles in ,france4 ,three ,british ,bishops signed4 #eif-fje4 ,augustine1 ,archbishop of ,canterbury4 #ffd4 ,council of ,whitby4 #gdg4 ,the great ,council of ,cloveshoo4 ,restraints upon the influence of the ,pope in ,england4 #abae4 ,magna ,charta4 #abgi4 ,statute of ,mortmain4 #acea4 ,statute of ,provisors4 #aceb4 ,statute of ,praemunire4 #ahb ,translations of the ,bible ,revisions of the ,prayer ,book in ,england4 in ,england4 #hth century4 ,psalms 7,saxon74 ,the ,gospels 7,egbert74 ,s4 ,john 7,bede74 #hhj4 ,the ,psalms 7,king ,alfred74 #ajhe4 ,the ,sarum ,use4 #achj-d4 ,wyclifs ,bible4 #aebf-ca4 ,tyndale4 #aece4 ,coverdale4 #aeci4 ,cranmer 7,the ,great ,bible74 #aede4 ,the ,king's ,primer4 #aedh4 ,the ,order of the ,communion4 #aedi4 ,first ,revision in ,english4 #aeeb4 ,second ,revision in ,english4 #aeec4 7,latin7 ,uses restored4 #aeeh-i4 ,third ,revision in ,english4 #aefh4 ,the ,bishops' ,bible4 #afjd4 ,fourth ,revision4 #afaa4 ,the ,authorised ,version4 #afde-fj4 ,prayer ,book forbidden by the ,long ,parliament4 #affa-b4 ,fifth ,revision4 #ahga4 ,new ,lectionary4 #ahgb4 ,shortened ,services allowed4 #ahha1 #ahhe4 ,the ,revised ,version4 #ahc ,,index4 ,absolution1 #bi1 #ca1 #ce ,alcuin1 #adj ,alexandrine ,,ms41 #fe1 #fi ,ambrose1 ,bp of ,milan1 #db1 #dc1 #eg n41 #fc1 #fe1 #gh ,amen1 #ah1 #bj1 #bc1 #cg1 #abg-h1 #aei ,anthem1 #bj1 #bb1 #bh1 #abh1 #adb1 #adf-aeb ,antiphon1 #i1 #aj1 #ai1 #fj1 #acb1 #acc1 #acd1 #adf ,antiphonal1 #c1 #dj1 #abh1 #aeg1 #aeh ,antiphonary1 #abh1 #acd1 #ace1 #adh ,apocrypha1 #ea1 #ef ,apollinarian1 #abd ,arian and ,arius1 #aaj1 #abj1 #abb ,athanasian1 see ,creed ,athanasius1 #abd ,augustine1 ,archbp of ,canterbury1 #aee1 #aga ,augustine1 ,bp of ,hippo1 #fe1 #gh1 #id1 #abd1 #aee ,authorised1 see ,bible ,basil1 ,bp of ,caesarea1 #bi n41 #gj1 #add ,benedicite1 #aa1 #fc1 #gg1 #gh-ha1 #hh ,benedictus1 #fb1 #fc1 #hc-f ,bible1 #dg-eg1 #ahb -- ,authorised ,v41 #dj1 #da -- ,bishops'1 #aa1 #da -- ,great1 #da -- ,revised ,v41 #ahb -- ,wyclif1 #ac ,breviary1 #ei1 #acb1 #acd ,bright1 #ace1 #aci1 #adj ,calendar1 #eg ,cambridge ,companion1 #dg ,canon1 #eg ,cantate1 #fc1 #gg1 #ha ,canticles1 #d1 #i1 #cg1 #ci1 #da1 #eg1 #ei1 #fa1 #hh ,capitulum1 #fa1 #fb ,cartwright1 #bj1 #bb ,catholic ,church1 #aje1 #ajg1 #aab1 #abj1 #aba-b ,catholic ,religion1 #aja1 #abe ,chalcedon ,council1 #ig1 #abb1 #abd ,chant1 #ci ,charlemagne1 #abd1 #adj ,chaucer1 #adh ,choral ,singing1 #c ,christian ,verity1 #aja1 #abe ,chrysostom1 ,bp of ,constantinople1 #ed n41 #adc1 #add1 #aec1 #aeh ,clementine ,liturgy1 #add ,cloveshoo1 #aee ,collecta1 ,collectio1 #aci1 #adj ,collects1 #i1 #aj1 #bh1 #abg-adb ,combination of ,services1 #i-aj ,communion1 ,holy1 #e1 #aj1 #eh1 #ei1 #aca ,communion of ,saints1 #aab ,compline1 #g1 #dc1 #fj1 #fc ,confession1 #aj1 #bd1 #bh1 #cj-cb1 #ce ,consubstantial1 #abf ,continuous ,singing1 #c ,controversy1 #aah-abc ,corinth1 #ah ,cosin1 ,bp of ,durham1 #fa1 #aag n4 ,creeds1 #hi-id ,creed1 ,apostles'1 #bh1 #ci1 #ia-h1 #ajd-aad1 #aaf1 #aah ,creed1 ,athanasian1 #ib1 #ii1 #aja1 #aae-abf ,creed1 ,nicene1 #ib1 #id1 #aaj1 #aad1 #aaf1 #aah1 #abf ,cyprian1 ,bp of ,carthage1 #ff1 #gb ,daily ,service1 #be1 #bf ,day ,hours1 #f1 #h1 #i1 #aj1 #fj1 #fa1 #fc-d1 #acb1 #agc ,deus ,misereatur1 #fc1 #hc1 #hh ,direct ,singing1 #c ,docetae1 #aaj1 #aba ,doxology1 #bd1 #bg1 #cg1 #ec1 #gj1 #aca ,doxology in ,te ,deum1 #gd ,duplication1 #cc1 #cd1 #ce1 #afj1 #afa1 #afb-d ,ebionite1 #aai ,edward ,,vi41 #bf1 #bg1 #da1 #acd ,ember ,prayers1 #add -- ,week1 #aei ,ephesus ,council1 #ah ,eusebius1 #ie ,eutyches1 ,eutychian1 #abb1 #abc ,evangelistarium1 see ,lectionaries ,evensong1 #aj1 #db1 #ada1 #adb1 and see ,mattins ,excursus1 #aac ,exhortation1 #bi1 #cj1 #cd ,extempore worship1 #a1 #b1 #ag ,faldstool1 #aef-g ,festivals1 #dd ,forms of worship1 #b1 #c1 #d1 #ag ,gallican ,church1 #fa ,gelasian ,sacramentary1 #acg1 #ada1 #adc1 #add ,gelasius1 #acf ,gloria ,patri1 #d1 #aj1 #aa1 #bh1 #cg1 #ci1 #dj1 #gd1 #aad1 #aaf-g1 #abi1 #adi1 #aeh1 #agb ,gnostic1 #aba ,gradual1 #ace ,great ,bible1 see ,bible ,gregory the ,great1 #ace1 #aee ,hampton ,court ,conference1 #dj ,haphtarah1 #ec ,harvey ,goodwin1 #ib1 #aaf ,hebrew1 #ah ,henry ,,viii41 #da ,hilary of ,arles1 #gh1 #abd -- ,poictiers1 #gh ,homilies1 #aee ,honorius1 #abb ,hook1 #eg ,hooker1 #bj1 #bb ,hours of ,prayer1 #e-f ,hymns1 #i1 #ci1 #dd1 #fj-b1 #ff1 #fi1 #gf1 #gg ,hymn1 ,greek1 #ga ,intention1 #ae1 #ag1 #bd1 #dd ,intercessions1 #afa1 #afe-i ,interjectional1 #bj1 #ba1 #bc1 #abg1 #abh ,introductory1 #bi1 #cb ,invitatory1 #dj ,invocations1 #afa ,irenaeus1 #ie1 #if1 #ig1 #ih1 #aed ,jerome1 ,s41 #db1 #ea1 #ed ,jew1 #aai1 #aba ,jewish ,influence1 #ah -- ,lectionary1 #ec ,jubilate1 #fc1 #hc1 #hg1 #hh ,justification1 #aag ,justin ,martyr1 #c1 #ed1 #eh1 #ei ,kay1 #hh ,keble1 #ga ,keynote1 #af1 #bd ,latin ,services1 #be ,lauds1 #f1 #g1 #i1 #dc1 #dd1 #fj1 #fa1 #fb1 #fc1 #hg1 #acb ,lectern1 #eg ,lectionaries1 #ea-g1 #ace ,legenda1 #acd ,leo the ,great1 #acf ,lessons1 #i1 #aj1 #ah1 #bd1 #bh1 #ci1 #da1 #dg-eg1 #gf1 #gg1 #hb1 #hc1 ,appendix ,c1 #agc ,litany1 #bj1 #bc1 #ce1 #aec-agc -- ,lesser1 #i1 #aa1 #aca1 #aeg ,liturgy1 #aj1 #dj1 #da -- of ,s4 ,james1 #aec ,lord's ,prayer1 #i1 #aa1 #ab-ag1 #bh1 #cg1 #ch1 #aca ,macedonius1 ,bp of ,constantinople1 #abj ,magnificat1 #fc1 #gg1 #gh1 #adf-aej ,mamertus1 ,bp of ,vienne1 #aed ,manichaean1 #aba ,manual1 #acd ,manuscripts1 #cb ,map of ,lessons1 #fd ,mattin-,lauds1 #f1 #g1 #fj1 #fb1 #fc ,mattins1 #f1 #g1 #aj1 #db1 #dc1 #ada ,missal1 #ace ,monothelites1 ,monophysites1 #abb1 #abd ,morning ,service1 #h1 #bd1 #be ,names and ,titles1 #aj ,nero1 #ajf1 #ajg ,nestorian1 #abb1 #abc1 #abd ,new ,testament1 #di ,nicene1 see ,creed ,nocturn1 #db ,none1 #g1 #dc ,nunc ,dimittis1 #fc1 #hc1 #hf1 #hg ,obsecrations1 #afa1 #afd ,occasional ,prayers and ,thanksgivings1 #aca1 #add1 #ade1 #aeh-i ,office ,hymns1 #fa ,old ,testament1 #dh1 #fb ,ordinary1 #g1 #dd ,original ,sin1 #ajb ,ornaments1 #bf1 #eg ,o ,sapientia1 #adf ,parascha1 #ec ,pater ,noster1 #aa ,paul1 ,s41 #ah ,petitions1 #ad ,pie1 #cc ,pliny1 #ajg1 ,appendix ,d1 #agd-e ,polycarp1 #aed ,portiforium1 #acd ,pothinus1 #aed ,praise ,terminations1 #h-ad1 #cj1 #cg1 #dg1 #eh1 #fc1 #gh ,prayers1 #bd1 #aab-add ,preceded ,form1 #ba1 #bc ,preces1 #ba1 #bh1 #abh1 #abi1 #acj1 #acb-acd ,predestination1 #ajb ,preface1 #cc1 #dj-a1 #dc1 #dd1 #aai1 #adj1 #afe ,prime1 #g1 #dc1 #aag n4 ,proper ,lessons1 #ee ,prophets1 #bi1 #di ,psalms1 #ah1 #bd1 #bh1 #cg-df1 #ajj1 #aag n41 #acb ,psalms1 method of singing1 #c1 #d ,psalter1 #da1 #acd ,quicunque vult1 #aa1 #abf ,reading1 #cj ,responds1 #aj1 #ci ,responsorial1 #c1 #bj ,resurrection1 #aac1 #aad ,revelation1 #ij1 #ajj1 #ajd ,revision and ,revisers1 #bf1 #cb1 #cc1 #da1 #abi1 #acb1 #acd1 #aeh1 #aei ,rogation ,days1 #aed-f -- ,litanies1 #aee1 #agb ,rubrics1 #d1 #be1 #cb1 #eg1 #abi1 #acj1 #aca ,sabellian1 #aai ,sacramental1 #aab ,sacramentary1 #ace-g ,sanctification1 #ajc ,sarum ,breviary1 #cc1 #acb1 #acc -- ,litany1 #aeh ,sarum ,missal1 #agj -- ,use1 #cc1 #dc1 #hh1 #aga1 #agb ,scripture1 ,holy1 #aj ,seats1 #eg ,self-examination1 #ic1 #id ,semi-,arian1 #abj ,sentences1 #bi ,septuagint1 #dc1 #acb ,services1 #db ,setting1 #ae1 #af1 #ag n41 #bd1 #adg1 #aej ,sext1 #g1 #dc ,socrates1 #ajb1 #ajc1 #ajd1 #aje ,special ,psalms1 #dd ,stanzas of ,te ,deum1 #ff-i ,substance1 #abf ,suetonius1 #ajf ,suffrage1 #aei1 etc4 ,surplice1 #bf ,symbolum1 #ic ,synagogue ,services1 #ah1 #ea1 #ed ,table of ,worship ,forms1 #bj ,tacitus1 #ajf-g ,te ,deum1 #d1 #fc1 #fe-ge1 #gf1 #gh1 #hc ,temple1 #ah ,terce1 #g1 #dc ,tertullian1 #ie ,testament1 ,o4 and ,n41 #fb ,thanksgivings1 #aj1 #ad1 #ae1 #bh1 #cj1 #add1 #ade ,theodosius1 #db ,tiberius1 #ajg ,translation1 #da ,translators1 #aj1 #agc ,travers1 ,walter1 #bj ,uses1 see ,sarum ,variations1 #a-d ,variety1 #c ,venite1 #aa1 #dj1 #adf1 #adg1 #adi ,verity1 ,christian1 #aja1 #abe ,verse and ,respond1 #abg1 #acb-d1 #adf1 #adh1 #agb ,versicles1 #i1 #aj1 #ci ,vespers1 #f1 #g1 #db1 #dc1 #fj1 #fc1 #acb ,vulgate1 #dc1 #acb ,witness of ,bible1 #ajd1 #aje1 #ajg-aad ,worship1 #ac1 #ah -- ,forms1 #bj1 #aa1 #bd1 #abg ,wreathing1 #afj-a ,zacharias1 #hd ,zechariah1 #hd