We base our claim upon our forlorn condition, and appeal to God's mercy. Note the repetition merciful—mercifully—graciously—goodness. The temper of the prayer is of kin to Psalm lxix. which—especially in verses 13 to 21, and in its final thankfulness, as sure of God's help—may have inspired its words and thoughts.
Psalm xliv. 1st and last verses. Doubtless an abbreviation of the whole psalm, which stood at the beginning of the 3rd Rogation Litany.
{171}
If it be thought that the Gloria Patri occurs as a surprise in the midst of these entreaties, we may notice (1) that all entreaties are more real when they recognise truly the Majesty of God; and (2) that S. Augustine's processional Litany when he came to Canterbury (A.D. 596) concluded with Alleluia. "We beseech thee, O Lord, in all Thy mercy, that Thy wrath and Thine anger may be removed from this city and from Thy holy house, for we have sinned. Alleluia." (Taken from the 2nd Rogation Litany), (3) the Gloria Patri is always said after a Psalm in the Services, and sometimes after parts of a Psalm.
Section iii. Appeal for help.
The eight versicles which follow next are addressed to Christ, and in most editions of the Prayer Book are separated by a small space from the Verse and Respond,
Priest. O Lord, let thy mercy, &c. Answer. As we do put, &c.
These eight versicles were, even in 1544, distinguished from those two, although they were then all marked to be said responsorially. In 1549 the direction for responsorial use was omitted for the eight verses, and retained for the couplet which anticipates the next collect. We may infer from this that it is intended that the eight verses should be said, or sung, antiphonally. In the Sarum Use (3rd Litany for S. Mark's Day), they were all to be said, first by the Minister, and repeated by the People.
The eight versicles form a section by themselves, and have a different setting from the sections which {172} precede and follow them. It was, no doubt, intended to make this 3rd Section a very solemn appeal to Christ, for help in all those difficulties and anxieties which have been recited in Section i.; and to make this appeal more earnest, because of the evil plight which is acknowledged in Section ii.
The phrases are freely translated from the Latin of the Sarum Use, suggested by a thorough knowledge of the Psalms, but not, we believe, to be regarded as quotations therefrom. O Son of David was substituted for Fili Dei vivi, in making the translation. There is not sufficient ground for supposing that it was done by accident. In the appeal for a merciful hearing, it is right to ground it first upon His Human Nature as Son of Man, and then upon His Divine Nature as Christ, and Lord.
Section iv. The pressing anxieties of the moment.
The Collect of Complete Confidence, with its Verse and Respond, is placed here to strike the keynote of the Section: and the Section is filled up from the Occasional Prayers, or from the Collects after the Communion Service.
This is obviously the place where other prayers may be introduced, when urgent needs require them.
The Verse and Respond: Psalm xxxiii. 22. The first half of the Collect was formerly a complete prayer, separated from the other half, in the Litany of 1544, by O God whose nature, &c., the prayer for {173} Clergy and People, and another prayer. The Verse contains the thought of the first half, the Respond has the thought of the second half.
Since the special prayers which are used in this Section are only occasional, and rarely more than one or two at a time, they were all placed (1662) in a chapter by themselves, after the end of the Litany.
Section v. The final commendation of our prayers to Christ, who makes them acceptable: See Morning and Evening Prayer.
[1] Lightfoot, Apost. Fathers, Pt. II. vol. 1. p. 446.
[2] This date is variously stated. Hotham in Dict. Chr. Ant. vol. 11. says 477; Scudamore in the same vol. 452; Hooker 'about 450'; Burbidge 450; Maclear (S.P.C.K.) and Prayer Book Interleaved 460; Proctor 'about 460'; Daniel, J. H. Blunt, and Barry 467. The dates known of Mamertus are between 463 and 474. (Professor Collins tells me no others are known.)
[3] In some Churches this day was the Festival of Augustine, Bp of Hippo. The Calendar of Le Bec, however, sets it down to our Augustine, as our own Calendar does. I do not know whether this agreement between them was after, or before, that famous Abbey sent us Lanfranc and Anselm to be successors of Augustine at Canterbury.
[4] Fald-stool. Faudestola (whence French, fauteuil) is said by Martene to be adopted into Latin; and by Brachet is traced to a German origin, Falt-stuol. The idea of these derivations is, that the Prie-dieu, or kneeling-desk, was able to fold up and be made, perhaps, a chair. But the connection with Rogations suggests (A.S.) Feald-stól, or Feld-stól (German Feld-stuhl), i.e. a moveable seat (cf. camp-stool).
[5] See George Herbert's poem, "A wreath."
[6] The settlement of words of general meaning, into titles of office, is frequent enough to supply ample illustration of the process briefly indicated above. Pastor, General, Major, Mayor, and many other words, including Rector, Vicar, Curate, may be traced through changes which are often singularly similar to those of Bishop, Priest, and Deacon. It is a natural process—so natural as to be almost invariable.
[7] The Greek Translation of our Prayer Book has oraious, timely or seasonable: the German has "lieben," dear, beloved, or kindly in the other sense, which, though as old as Chaucer's time, is not the meaning here.
APPENDIX C.
ON THE LESSONS IN THE DAY HOURS, (p. 55.)
The Preface to the Prayer Book Concerning the Service of the Church states that, prior to 1549, the old order, for reading the greatest part of the Bible through every year, had been "so altered, broken, and neglected, that commonly when any book of the Bible was begun, after three or four chapters were read out, all the rest were unread."
There was a First Lesson from the Old Testament, a Second Lesson from a
Commentary, and a Third Lesson from the New Testament.
{174}
On certain days, each Lesson consisted of three parts; and the second and third parts of the Third Lesson were from a Commentary.
The occurrence of Saints' Days was so frequent as to disturb many of these: for the special Lessons of a Saint's Day were read, instead of those of the regular course.
The theory of reading the whole books had been maintained; but it broke down in practice.
It is worthy of notice that these various Lessons, from the Bible, from Commentaries, and from the acts and martyrdoms of Saints, were all "set" with Verses, Responds etc. so as to be Acts of Worship, as well as a means of Instruction.
APPENDIX D.
ON PLINY'S LETTER TO THE EMPEROR TRAJAN. (p. 107.)
[Pliny the younger was Governor of Pontus and Bithynia during some of the early years of the 2nd century. Trajan was Emperor from A.D. 98 to 117. The letter, from which we give some extracts, has been dated (Bp Lightfoot) A.D. 112. It shows that the marvellous spreading of the Faith took place in the face of laws which made it a crime to be a Christian: and that the closest enquiry on Pliny's part made him aware of their high moral standard, and of the stedfastness of their devotion.]
"* * * The method I have observed towards those who have been brought before me as Christians is this; I interrogated them whether they were Christians; {175} if they confessed, I repeated the question twice, adding threats at the same time; and if they still persevered, I ordered them to be immediately punished. For, I was persuaded, whatever the nature of their opinions might be, a contumacious and inflexible obstinacy certainly deserves correction. * * * An information was presented to me without any name subscribed, containing a charge against several persons; these, upon examination, denied they were, or ever had been, Christians. They repeated after me an invocation to the gods, and offered religious rites with wine and frankincense before your statue * * * and even reviled the name of Christ; whereas there is no forcing, it is said, those who are really Christians, into any of these compliances. * * * The rest owned indeed they had been of that number formerly, but had now (some above three, others more, and a few above twenty years ago) renounced that error. * * * They affirmed the whole of their guilt, or their error, was, that they met on a certain stated day before it was light, and addressed themselves in a form of prayer to Christ, as to some god, binding themselves by a solemn oath, not for the purposes of any wicked design, but never to commit any fraud, theft, or adultery; never to falsify their word, nor deny a trust when they should be called upon to deliver it up: after which, it was their custom to separate, and then reassemble to eat in common a harmless meal. * * * Great numbers must be involved in the danger of these prosecutions which have already extended and are still likely to extend, to persons of all ranks and ages, and even of both sexes. In fact, this contagious superstition is not confined to the cities only, but has spread its infection among the neighbouring villages and country. * * *"
Melmoth's Translation (1747).
{176}
APPENDIX E.
ON THE ADDITION OF "FILIOQUE" TO THE CREED. (p. 124.)
The Nicene Creed (325) had the words "Proceeding from the Father": the Council of Ephesus (431[1]) decreed that no addition was to be made to the Creed, as there settled. When, however, the question was raised whether we ought not to say "proceeding from the Father, and the Son (Filioque)," various Scripture phrases were adduced in support of it: such as, the Spirit of Christ (Rom. viii. 9), the Spirit of His Son (Gal. iv. 6), the supply of the Spirit of Jesus Christ (Phil. i. 19), the Spirit of Christ (1 Pet. i. 11). Also S. John xv. 26, xvi. 7, xx. 32, and the general similarity of expressions which, speaking of the Holy Spirit, refer to the Father, and to the Son.
The Eastern Churches were opposed to the addition of the words, "and from the Son." The Western Churches were, mainly, in favour of it. The controversy lasted from the 5th to the 11th century, and resulted in the schism which still separates the Eastern and Western Churches.
It is usually agreed that the difference is not one of doctrine. The Easterns prefer the phrase "receiving from the Son": the Westerns prefer to assert afresh the equality of the Father and the Son, by using the phrase, "proceeding from the Father and the Son." It may be {177} doubted whether the words should have been added without the assent of a General Council. But there is no denial of the equality of the Father, the Son, and the Holy Ghost, in the Eastern, nor in the Western, Churches.
[1] On p. 124, we have accidentally written 'Chalcedon' for 'Ephesus': and vice versâ. The dates are correctly given on pp. 122, 123.
APPENDIX F.
ON THE GREEK ORIGIN OF LITANIES (p. 153).
Litany comes from the Greek litaneia.
lite means a prayer; whence (litanos) one who prays; litaneuo to be a person who prays; litaneia a continued prayer. Thus Litany has the meaning of "prolonged prayers."
In the (Greek) Liturgy of S. James, there are three Bidding Prayers (besides the "Diptychs"), which have something of the Litany Form. The following suffrages are selected from the one to which we have referred:
"The Deacon. Let us beseech the Lord in peace.
The Laity. Lord, have mercy.
The Deacon. O God, by thy love grant us safety, mercy, compassion, and protection. The Laity. Lord, have mercy.
The Deacon. For the peace that is from above, for the love of God towards man, and for the safety of our souls, let us beseech the Lord. The Laity (after each suffrage). Lord, have mercy.
The Deacon. For the peace of the whole world, and the unity of all the holy churches of God, let us &c.
{178}
For those who bear fruit and do good in the holy churches of God, those who remember the poor, the widows, and fatherless, strangers and needy persons, and for those who have bidden us to remember them in our prayers, let us &c.
For those who are in old age and weakness, by disease or illness, for those who are oppressed by unclean spirits, for their speedy recovery and safety through God's help, let us &c.
For those who pass their lives in singleness, devotion, or meditation, for those in holy matrimony, those engaged in life's battle in mountains, and caves, and pits of the earth, our holy fathers and brothers, let us &c.
For Christian sailors, travellers, strangers, and those in captivity, in exile, those in prisons, and bitter slavery, being our brethren, for their return in peace, let us &c.
For the remission of our sins, and pardon of our faults, and for our deliverance from all tribulation, anger, danger, and necessity, and from the rising-up of enemies, let us &c.
For a mild season, gentle rains, and kindly dews, for plenteous crops, and a perfect year crowned (with His goodness), let us &c.
For those who are present and pray with us at this sacred hour and at any time, our fathers and brothers, for their earnestness, toil, and readiness of heart, let us beseech the Lord.
That our prayer may be heard, and may be acceptable before God; and that his mercies and compassions may be poured abundantly upon us, let us beseech the Lord."
* * * * * * * *
{179}
DATES.
The principal dates which are of use in reading this book fall into four groups:
1. The Early Church. 2. The Discussion of the Creed. 3. The Growth of Services. 4. The Growth of the English Services.
There is of course a certain amount of overlapping: but this will be readily understood. The reader will also easily guess when the years mentioned are those of a life, or those of a reign.
Early Dates.
A.D. A.D.
14-37. Tiberius, emp.
54-68. Nero, emp.
98-117. Trajan, emp. 112. Pliny's letter.
55-(117). Tacitus, hist.
-(120). Suetonius, hist.
138-161. Antoninus Pius, emp. 140. Justin's 1st Apology.
70-156. Polycarp, Bp.
161-180. Marcus Aurelius, emp. 86-117. Pothinus, Bp.
(125)-202. Irenaeus, Bp.
-(222). Tertullian.
-253. Origen.
-253. Cyprian, Bp.
306-337. Constantine, emp.
{180}
The discussion of the Articles of the Creed.
Doubts. Writers. Councils. Creed.
First & second
centuries.
Ebionites. Irenaeus,
abt 180.
Tertullian,
abt 200.
Docetae.
Gnostics.
Third century. Cyprian, Bp, ? Apostles' ? 253. Creed.
Sabellians.
Arians.
Fourth century. Athanasius, Bp, Nicaea, 325. ) Nicene
(300)-371. ) Creed
)
Basil, Bp, )
329-379 )
)
Apollinarians. Ambrose, Bp, Constantinople, )
340-397. 381. )
Chrysostom, Bp,
(347)-407.
Fifth century. Jerome,
346-420.
Nestorians. Augustine, Bp, Ephesus, 431.
354-430.
Eutychians, or ) Chalcedon, 461.
Monophysites. )
Seventh century.
Monothelites. Constantinople, 'Athanasian' 680. Creed.
{181}
DATES CONNECTED WITH THE
Growth of the Christian Service Books.
A.D.
112. Pliny's Letter.
140. Justin Martyr's 1st Apology.
340-397. Ambrose, Bp of Milan.
347-407. Chrysostom, Bp of Constantinople.
Before 400. Clementine Liturgy.
463-474. Mamertus, Bp of Vienne. Litanies.
590-604. Gregory, Bp of Rome. Litany: Sacramentary.
Sacramentaries of 7th century, &c., representing
work of
440-461. Leo, Bp of Rome.
492-496. Gelasius, Bp of Rome.
590-604. Gregory, Bp of Rome.
742-814. Charlemagne. Abolition of Gallican Liturgy. 747. Great Council of Cloveshoo.
DATES CONNECTED WITH THE
Growth of the Service Books in England.
200. Christianity already established in Britain. (Tertullian.)
314. Council at Arles in France. Three British Bishops signed.
596-605. Augustine, Archbishop of Canterbury.
664. Council of Whitby.
747. The great Council of Cloveshoo.
Restraints upon the influence of the Pope in England.
1215. Magna Charta. 1279. Statute of Mortmain. 1351. Statute of Provisors. 1352. Statute of Praemunire.
{182}
Translations of the Bible Revisions of the Prayer Book in England. in England.
8th century. Psalms (Saxon). The Gospels (Egbert). S. John (Bede).
880. The Psalms (King Alfred).
1085. The Sarum Use.
1380-4. Wyclifs Bible.
1526-31. Tyndale.
1535. Coverdale.
1539. Cranmer (The Great Bible).
1545. The King's Primer.
1548. The Order of the Communion.
1549. First Revision in English.
1552. Second Revision in English.
1553. (Latin) Uses restored.
1558-9. Third Revision in English.
1568. The Bishops' Bible.
1604. Fourth Revision.
1611. The Authorised Version.
1645-60. Prayer Book forbidden by the Long Parliament.
1661-2. Fifth Revision.
1871. New Lectionary.
1872. Shortened Services allowed.
1881, 1885. The Revised Version.
{183}
INDEX.
Absolution, 29, 31, 35
Alcuin, 140
Alexandrine MS., 65, 69
Ambrose, Bp of Milan, 42, 43, 57 n., 63, 65, 78
Amen, 18, 20, 23, 37, 127-8, 159
Anthem, 20, 22, 28, 128, 142, 146-152
Antiphon, 9, 10, 19, 60, 132, 133, 134, 146
Antiphonal, 3, 40, 128, 157, 158
Antiphonary, 128, 134, 135, 148
Apocrypha, 51, 56
Apollinarian, 124
Arian and Arius, 110, 120, 122
Athanasian, see Creed
Athanasius, 124
Augustine, Archbp of Canterbury, 155, 171
Augustine, Bp of Hippo, 65, 78, 94, 124, 155
Authorised, see Bible
Basil, Bp of Caesarea, 29 n., 70, 144
Benedicite, 11, 63, 77, 78-81, 88
Benedictus, 62, 63, 83-6
Bible, 47-57, 182
— Authorised V., 40, 41
— Bishops', 11, 41
— Great, 41
— Revised V., 182
— Wyclif, 13
Breviary, 59, 132, 134
Bright, 135, 139, 140
Calendar, 57
Cambridge Companion, 47
Canon, 57
Cantate, 63, 77, 81
Canticles, 4, 9, 37, 39, 41, 57, 59, 61, 88
Capitulum, 61, 62
Cartwright, 20, 22
Catholic Church, 105, 107, 112, 120, 121-2
Catholic Religion, 101, 125
Chalcedon Council, 97, 122, 124
Chant, 39
Charlemagne, 124, 140
Chaucer, 148
Choral Singing, 3
Christian Verity, 101, 125
Chrysostom, Bp of Constantinople, 54 n., 143, 144, 153, 158
Clementine Liturgy, 144
Cloveshoo, 155
Collecta, Collectio, 139, 140
Collects, 9, 10, 28, 127-142
Combination of Services, 9-10
Communion, Holy, 5, 10, 58, 59, 131
Communion of Saints, 112
Compline, 7, 43, 60, 63
Confession, 10, 24, 28, 30-32, 35
Consubstantial, 126
Continuous Singing, 3
Controversy, 118-123
Corinth, 18
Cosin, Bp of Durham, 61, 117 n.
Creeds, 89-94
Creed, Apostles', 28, 39, 91-8, 104-114, 116, 118
Creed, Athanasian, 92, 99, 101, 115-126
Creed, Nicene, 92, 94, 110, 114, 116, 118, 126
Cyprian, Bp of Carthage, 66, 72
Daily Service, 25, 26
Day Hours, 6, 8, 9, 10, 60, 61, 63-4, 132, 173
Deus Misereatur, 63, 83, 88
Direct Singing, 3
Docetae, 110, 121
Doxology, 24, 27, 37, 53, 70, 131
Doxology in Te Deum, 74
Duplication, 33, 34, 35, 160, 161, 162-4
Ebionite, 119
Edward VI., 26, 27, 41, 134
Ember Prayers, 144
— Week, 159
Ephesus Council, 18
Eusebius, 95
Eutyches, Eutychian, 122, 123
Evangelistarium, see Lectionaries
Evensong, 10, 42, 141, 142, and see Mattins
Excursus, 113
Exhortation, 29, 30, 34
Extempore worship, 1, 2, 17
Faldstool, 156-7
Festivals, 44
Forms of worship, 2, 3, 4, 17
Gallican Church, 61
Gelasian Sacramentary, 137, 141, 143, 144
Gelasius, 136
Gloria Patri, 4, 10, 11, 28, 37, 39, 40, 74, 114, 116-7,
129, 149, 158, 172
Gnostic, 121
Gradual, 135
Great Bible, see Bible
Gregory the Great, 135, 155
Hampton Court Conference, 40
Haphtarah, 53
Harvey Goodwin, 92, 116
Hebrew, 18
Henry VIII., 41
Hilary of Arles, 78, 124
— Poictiers, 78
Homilies, 155
Honorius, 122
Hook, 57
Hooker, 20, 22
Hours of Prayer, 5-6
Hymns, 9, 39, 44, 60-2, 66, 69, 76, 77
Hymn, Greek, 71
Intention, 15, 17, 24, 44
Intercessions, 161, 165-9
Interjectional, 20, 21, 23, 127, 128
Introductory, 29, 32
Invitatory, 40
Invocations, 161
Irenaeus, 95, 96, 97, 98, 154
Jerome, S., 42, 51, 54
Jew, 119, 121
Jewish Influence, 18
— Lectionary, 53
Jubilate, 63, 83, 87, 88
Justification, 117
Justin Martyr, 3, 54, 58, 59
Kay, 88
Keble, 71
Keynote, 16, 24
Latin Services, 25
Lauds, 6, 7, 9, 43, 44, 60, 61, 62, 63, 87, 132
Lectern, 57
Lectionaries, 51-7, 135
Legenda, 134
Leo the Great, 136
Lessons, 9, 10, 18, 24, 28, 39, 41, 47-57, 76, 77, 82,
83, Appendix C, 173
Litany, 20, 23, 35, 153-173
— Lesser, 9, 11, 131, 157
Liturgy, 10, 40, 41
— of S. James, 153
Lord's Prayer, 9, 11, 12-17, 28, 37, 38, 131
Macedonius, Bp of Constantinople, 120
Magnificat, 63, 77, 78, 146-150
Mamertus, Bp of Vienne, 154
Manichaean, 121
Manual, 134
Manuscripts, 32
Map of Lessons, 64
Mattin-Lauds, 6, 7, 60, 62, 63
Mattins, 6, 7, 10, 42, 43, 141
Missal, 135
Monothelites, Monophysites, 122, 124
Morning Service, 8, 24, 25
Names and Titles, 10
Nero, 106, 107
Nestorian, 122, 123, 124
New Testament, 49
Nicene, see Creed
Nocturn, 42
None, 7, 43
Nunc Dimittis, 63, 83, 86, 87
Obsecrations, 161, 164
Occasional Prayers and Thanksgivings, 131, 144, 145, 158-9
Office Hymns, 61
Old Testament, 48, 62
Ordinary, 7, 44
Original Sin, 102
Ornaments, 26, 57
O Sapientia, 146
Parascha, 53
Pater Noster, 11
Paul, S., 18
Petitions, 14
Pie, 33
Pliny, 107, Appendix D, 174-5
Polycarp, 154
Portiforium, 134
Pothinus, 154
Praise Terminations, 8-14, 30, 37, 47, 58, 63, 78
Prayers, 24, 112-144
Preceded Form, 21, 23
Preces, 21, 28, 128, 129, 130, 132-134
Predestination, 102
Preface, 33, 40-1, 43, 44, 119, 140, 165
Prime, 7, 43, 117 n.
Proper Lessons, 55
Prophets, 29, 49
Psalms, 18, 24, 28, 37-46, 100, 117 n., 132
Psalms, method of singing, 3, 4
Psalter, 41, 134
Quicunque vult, 11, 126
Reading, 30
Responds, 10, 39
Responsorial, 3, 20
Resurrection, 113, 114
Revelation, 90, 100, 104
Revision and Revisers, 26, 32, 33, 41, 129, 132, 134, 158, 159
Rogation Days, 154-6
— Litanies, 155, 172
Rubrics, 4, 25, 32, 57, 129, 130, 131
Sabellian, 119
Sacramental, 112
Sacramentary, 135-7
Sanctification, 103
Sarum Breviary, 33, 132, 133
— Litany, 158
Sarum Missal, 170
— Use, 33, 43, 88, 171, 172
Scripture, Holy, 10
Seats, 57
Self-examination, 93, 94
Semi-Arian, 120
Sentences, 29
Septuagint, 43, 132
Services, 42
Setting, 15, 16, 17 n., 24, 147, 150
Sext, 7, 43
Socrates, 102, 103, 104, 105
Special Psalms, 44
Stanzas of Te Deum, 66-9
Substance, 126
Suetonius, 106
Suffrage, 159, etc.
Surplice, 26
Symbolum, 93
Synagogue Services, 18, 51, 54
Table of Worship Forms, 20 Tacitus, 106-7 Te Deum, 4, 63, 65-75, 76, 78, 83 Temple, 18 Terce, 7, 43 Tertullian, 95 Testament, O. and N., 62 Thanksgivings, 10, 14, 15, 28, 30, 144, 145 Theodosius, 42 Tiberius, 107 Translation, 41 Translators, 10, 173 Travers, Walter, 20
Uses, see Sarum
Variations, 1-4
Variety, 3
Venite, 11, 40, 146, 147, 149
Verity, Christian, 101, 125
Verse and Respond, 127, 132-4, 146, 148, 172
Versicles, 9, 10, 39
Vespers, 6, 7, 42, 43, 60, 63, 132
Vulgate, 43, 132
Witness of Bible, 104, 105, 107-114
Worship, 13, 18
— Forms, 20, 11, 24, 127
Wreathing, 160-1
Zacharias, 84
Zechariah, 84
End of Project Gutenberg's The Prayer Book Explained, by Percival Jackson