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They were, most of them, prepared tor the xirictly practieal purpose of helping my colleague- at Wellington College in charge of Middle Scl 1 Forms to give lectures to their boys on the I'ravrr Hook and to examine them in it, and they were UMM! I'm- -. -\vral yrars in this way. They are now printed for \viII\AI>, WITH A N'i'TK ON ' Hi. A' K I.KTTI.K l>A^-. . 16 V. -M'lKMM. VS|> K\KMM. 1'l.A^l.K, . . -I VI 'I UK I.ITA.NV. ... . H \II.I . . 41) N'lll. OKI.KK OK TIII. AI-MIM-TKATIUN t mi. I. M I I'l.U "I. Hl V CuMMrMi.N, I SHORT HISTORY OF THE BOOK OF COMMON PRAYI.U IT dates, in a sense, from the Reformation, but tin., does not mean that the prayers were, most of them, composed then. What was done was to rearrange, shorten, and translate into English, the Service Books already in use in the English Church. These, which were in Latin, were chiefly: 1. The Breviary (' Breviarium/ so called as an abbreviation of a still longer collection of services) or Daily Offices. This was very long, and was used chiefly by the clergy or in monasteries. 2. The Missal (' Missale' from missa the Mass, the Latin name for the service of Holy Com- munion. See p. 56). The purposes with which our Prayer Book was put together are : 1. While retaining as much as possible of the ancient services, to omit what was thought in- >i-ith truth aiin, Confession, and Absolution at the beginning of Morning and Evening Prayer, these services having in the first |,, M ik of Kdward vi. Ix^-un with the Lord's 3. Qimen Elizabeth's, 1559. The Prayer Book of 1552 was the basis of this edition, but a few changes were made in order to meet the wishes of those who preferred the Iltmk of l.")49. For an instance, see p. 63. 4. Ki ' "s. It io \. d after the Conference between the Bishops and Puritan hivin- s-;illfd tin -'Hampton Court Conference.' 5. Kin- CJi:irI.-* ii.'s, lii;2. Tin- \\< -t -rat ion Prayer Book, issued after the ' Savoy Conference.' No alterations have been made in it since that date, except in respect of the Table of Lessons which was changed in 1871 and of tit- >|>e<-i;d National Services. ]. 7 II NOTES ON THE TITLE-PAGE, TABLE OF- CONTENTS, AND PREFACES T. THE TITLE-PAGE. Notice (1) the distinction between ' The Church ' ' and the Church of England.' ' The Sacraments and other Rites and Ceremonies ' are spoken of as belonging to ' the Church,' i.e. the Church Catholic; the 'use' as belonging to the Church of England. (2) the meaning of this word 'use.' Forms of prayer and observance to be used in the celebration of the Lord's Supper and on other occasions grew up gradually. They differed in different places, resting (1) on the authority of the bishop in each diocese ; (2) on custom. The Latin word for such forms was usus. The ' use ' generally prevalent in England at the time of the Reformation was the ' use of Sarum,' i.e. of the diocese of Salisbury, which had been adopted in other dioceses. When the Prayer Book was drawn up, one ' use ' was adopted for the whole of the National Church. NOTES 0.\ Till-. TATJ.R OF CONTENTS II Till. ( ONTENTB OF Till: BOOK A\D THEIR OllDElt. 1. The PI:I:I-'A<-];S. TABLE OF LESSONS, ETC. Lessans (Fr. lemons, Lat. lectiones) readings. 2. The order of DAILY PRAYERS, Morning and Jng. The older ami alternative names arc given in the T;illc of lessons: Ins or Matins. Fr. matins, Lat. mote- tinae [preces]). Evensong, literal translation of the old name \V>]>. rs (l-'r. repres, Lat. /- / t'llmte. [preces]; vi-ning prayers) 'song,' because the service in ol, AND (ii -SI-ELS, which mark the seasons of the Church's year. These belong properly to the Communion Service, but enter also, through the Collect, into the Daily Service, and the Collect, Epistle, and Gospel for a Sunday are ordered to be used through the week. NOTES ON THE TABLE OF CONTENTS 4. The SACEAMENTAL Services, viz. 1. The Order of Holy Communion. 2. The Order of Holy Baptism, in three forms : (1) for Infants when baptized in Church. (2) for Infants when baptized privately. (3) for Adults. To these are appended, as closely related to both Sacraments, (1) The Catechism. Note its second title, and its position between the Baptismal and Confirmation Services. (2) The order of Confirmation, in which the young Christian makes his own the pro- mises of Baptism and is admitted by the Church to the reception of the other Sacrament. 5. The OCCASIONAL Services (1) which have to do with the great events of human life : marriage sickness death birth. (2) the Special Lenten Service, the ' Commina- tion.' 6. The PSALTER, divided for daily use through the month. 7. Some prayers to be used at sea [interesting as showing how large a part the Navy had in the nation's life]. 8. The ORDINAL, or making of Deacons, Priests, Bishops. NOTES ON THE PREFACES 9. Special National Service on the Accession of the Sovereign. N.B. There used to be others, still to be seen in <>lder Prayer Books, for January 30, May 29, November 5, anniversaries of great events in the national history. Ill THE PREFACES The tii si 1'retaee belongs to the last revision of the r><>"k. vix.. in 1662, and describes the purpose of that ii. It is said to have been written by Bishop Sanderson of Lincoln. Tlit; second ('concerning the Service of the Church') and tin 1 third r of Ceremonies, why some be abolished, and sonic r. tained') belong to the Prayer Book of d to be due to Cranmer. The former of these was tin- original Preface, and describes the purposes with which the Bt>k was drawn up. The latter stood in the Book of 1540 as a note at the .nd. but in the first, revision (1552) was removed h. the I- --.Miming as a second Preface. Ill THE CHURCH YEAR THE idea of it is to arrange the Readings and Ser- vices so that in each year (1) the chief events of the Gospel Story, (2) the chief subjects of the teaching of our Lord and His Apostle's, should be brought before our minds in an orderly way. This is chiefly done through the Collects, Epistles, and Gospels, though on the greater days the same character is impressed on special Psalms, Lessons, and other parts of the Service. From Advent to Whitsunday the events are gone through chronologically, from the Incarnation to the Descent of the Holy Spirit. On Trinity Sunday we sum up what we have learnt in the course of these events about God's Nature one God, yet in Three Persons the Father, the Son, and the Holy Spirit. The Sundays that follow are given generally to the moral and religious teaching of Christ and His Apostles. THE Cin-RCH YEAR The Events divide th< into two part> grouped round (1) Christmas (2) Easter. 1. CIIIII^TM \N rthu Nativity of our Lord, or the Birthday <>\ Christ, commonly called Christmas Day '). For meaning of the word, see p. 13. preccili-,1 I, ^ Advent a time of preparation for it, which eonsiflta in thinking what Christ's 'Coming' means His first coming and His second. followed by (1) the Circumcision on the 8th day after Christmas (St. Luke ii. 21, (Jen. xvii. 12). (2) The A'y /<'/r ' manifestation ' of the 1 11 taut Saviour to the wise men from the E Tli- Sunday* win. h follow take up generally the subject of the manifestation of Christ's glory ami p.iwor (1) iu the I>ivinu Boyhood, (2) during His ministry, in the miracles of various kinds, (3) iu His ixturn (6th Sun- day) at the end of the world. 2. I : AVI i:i i preceded by Lent and the Week of the Pftnion: fullv the 'great forty days ' (Acts L 3), the Ascension, and Whitsuntide. (1) Lent itself is introduced by three Sundays called by Latin names : Septuagesima, Sexa- gesima, niiin<|iia'4vsima (for the names, see p. 14). as it is itself called in Latin 'Quadra- gesima,' It lupins on Ash Wednesday, and lasts (in round numbers) forty da\> THE CHURCH YEAR As the Epiphany season had to do with the manifestation in Christ's Life of glory and power, so Lent turns our thoughts to His suffering and the cause of it, viz. human sin. The 'forty days' are in special commemo- ration of His forty days (St. Matt. iv. 2) of fasting and temptation in the wilderness. This is taken as the beginning of His suffer- ing life, as the Passion is the end of it. (2) Then follows the Week of the Passion, 1 in which we are meant to follow day by day the events of the week as detailed in all the four Evangelists from the triumphal entry into Jerusalem on the first day (Palm Sunday) to the Last Supper, the Betrayal and Agony, on Thursday evening; the Crucifixion on Good Friday ; the Resting in the Tomb on Saturday (the Jewish 'Sabbath' Easter Even). (3) Easter Day the day of the Resurrection. *(4) Ascension Day (also called in the Prayer Book ' Holy Thursday ') exactly forty days after Easter. 1 N. B. Although the terms are not used in the Prayer Book, it is common to speak of the week before Easter as Passion Week, or, more frequently still, Holy Week. ' Passion Sunday,' on the other hand, is an ancient name given to the Fifth Sunday in Lent, on which the Epistle and Gospel begin for the first time definitely to refer to our Lord's Rejection and Sufferings, the Sunday before Easter being called Palm Sunday, from the circumstances of the entry into Jerusalem. .J/V>r/f./A'/./f FEASTS Tin's, like the othei -tivals. has some days of preparation, called (a the list of 'dayi of fasting ') ' Rogation days.' (' Rogationes/ an old name meaning the same as 'Litanies.' See i> (5) H'A iteu mini/ - i IK- J Jay of Pentecost' (Acts ii. 1 ). when i he Holy Spirit descended on the Infant Church, /i% days after Easter. NOTES I. ON MOVEAHLK FK \ ll will ix: notieed thai, of the fcwO 861368 "f Festi\als described, the tir.xt. \'v/.. Christmas, and those depen- dent on it, are on/.'-"/ ////* (\\ith the exception that Advent Sunday, l.eing the Fourth N/'////^// before Christmas 1, y. \\ill vary as to the day of the month within according to the day of the w*-l. "ii which < 'hristmas Day falls). The second, viz. Easter, and thosu di'pend. nt on it, vary from year to year. Tin- reason is to bo found in the history of their otaervi Christmas, the Circumcision, and the Epiphany, like most t.iher holidays of the Christian Calendar, \\> r. in origin independent of Jewish tradition. They ; \ed at tirst differently by different churches, but eventually December 25 was generally accepted as the determining day. tor was, no doubt, observed from the lirst as an anni \ersary, and, as the rirst Christians were Jews, it would naturally be fixed in accordance with the MOVE ABLE FEASTS Jewish Calendar ; and the point which would be most remembered would be that the Crucifixion and Resur- rection happened during the Passover (St. Matt. xxvi. 2). This was fixed more definitely by the fact that the Church, following St. Paul (1 Cor. v. 7), saw in the Paschal deliverance of Israel from Egypt, with the circumstances that accompanied it, a type of the deliverance of mankind from sin and death by our Lord's Death and Resurrection. (See the Psalms and lessons for Easter Day.) In the same way the event of Whitsunday, which we know to have happened on the Jewish Pentecost (Acts ii. 1) or 'Feast of Weeks' fifty days after the Passover (Lev. xxiii. 16), was commemorated at the time of that Festival Now, the Jewish Calendar was lunar; that is, a 'month' meant, not, as with us, the twelfth part of a solar year of 365 days 6 hours, but a perfect lunar month, i.e. the exact time between new moon and new moorT the first day of every month being the day of a new moon. The Passover was kept on ' the fourteenth day of the first month' 1 (Exod. xii. 18), i.e. at a full moon somewhere near the spring equinox, but varying necessarily in exact date from year to year. Our rule is based upon this, viz., that EASTER SUNDAY is THE SUNDAY AFTER THE FULL MOON WHICH HAPPENS ON OR NEXT AFTER MARCH 21. This may be as early as March 22 or as late as April 25. [In keeping Easter we remember always the other fixed point, viz., that our Lord rose ' on 1 Called Abib in Exod. xxiii. 15, etc., Nisan in Neh. ii. 1, etc. NAMES OF CHURCH SEASONS 13 the Jirftt day of the iveek' (St. Matt, xxviii. 1\ \vhnvus the Passover was kept on the full moon, whatever day of the week it happened to be. For this reason (not to mention other chants of detail which have happened both to the Jewish Calendar and to our own), our < T ( ! >es not generally coincide actually with the present Jewish observance of the Pass- over, though by its variations it preserves the memory of its original connection with the ver.] As Lent is forty days bi-tbre Easter, and the Ascen- sion forty days after it, Septuagesima and the Sundays that follow it. until Trinity Sunday will vary in date stei varies. This causes also the number of Sundays afiT the Epiphany and those between Trinity and Advent to vary. II. <>\ SMMK OF THl 01 PHUBOB M:.\SONS ma.* 'mas' from 'mass,' English form of the Latin nuoa, the Roman name 1 for the celebration of the Lords Supper; and thence used for any Church festival: M also -Michaelmas'; and hi older writings Hallmvmas = All Saints' Day; Lammas for Aug. 1 (from loaf),*Mi old harvest festival, etc. Other names of it: In the Prayer Book 'the Nativity or Birthday of ( 'hrisi.' So the Fr. Noel, a shortened form of I. Ger. Weihnacht Holy n; 1 For explanation of the \vunl, see p. 56. NAMES OF CHURCH SEASONS Septuagesima, Sexagesima, Quinquagesima These correspond to the name Quadragesima or 'fortieth/ which is given to Lent. The origin of this is not quite certain ; but, in any case, it was taken eventually to refer to its length as of (roughly) forty days before Easter. Then Lent being called Quadragesima, the week immediately before it was called Quinquagesima, and the Sunday in it Dominica in Quinquagesima ; and so with the other two. Lent An Anglo-Saxon word Lencten, which only meant 'Spring.' The Latin Quadragesima be- comes in Italian Quaresima, and in French Careme. Easter Again an Anglo-Saxon name so in Ger. Ostern derived from a Teutonic goddess (cp. our names of the week, Tuesday, Thursday, Friday), Eastre or Eostre, whose festival came in April. The Latin name is Pascha (the Passover), whence Fr. Pdques. Pascha (Hdcr^a) was a putting into a Greek form of the Heb. Pesach, which means ' to leap over.' The word ' Passover ' in our Bible is an attempt to translate the Hebrew word. Whitsuntide. The derivation is a matter of controversy. The one best supported (see Skeat's Etymological Dictionary), as well as the most picturesque, is that from 'White-Sunday,' i.e. the day on which newly baptized persons appeared in their white Baptismal Dress. It is NAMES OF CHURCH SEASONS 15 thus exactly parallel to the Lat. Dominica in AHtix, tin- namr ^iven for the same reason to the Sunday after Easter. Easter and Whitsunday were ' 'inns for Baptism, and it is said that in our colder climate Whitsuntide was pre- ferred. ' Whitsuntide,' 'Whitsun week,' are in this case the abbreviations for ' \Vhitsunday-tide, etc. JO. -That though we often talk of 'Whit - Monday." tlii.' only title known to the Prayer Book is the ' Monday in Whitsun week.' BUggestdoi - ( 1 ) Some corruption of the Ger. Pjingst itself a corruption of Pentecost. (-2) S..me connection with 'wit,' 'wis-dom' the time uliuii the Spirit of Wisdom came to 1IIU11 IV HOLY DAYS, OTHER THAN THE GREAT FESTIVALS HOLY days are of two kinds : 1. Joyous called Feasts or Festivals, Fr. fdtes from Latin dies festi, holidays (festus, by derivation, meant ' bright,' ' cheerful '), opp. dies profesti, ' working days.' 2. Mournful called Fasts times of strictness, serious thought, self-denial : the word is the same as the adj. 'fast' = tight, fixed used in the wider sense of strict. It was then employed as the translation (as it is in German) of the Latin jejunium (Fr. jetine), i.e. time of abstinence from food, or from food of a certain kind. I. FEASTS. These are the commemorations of 1. Further incidents of the Incarnation. (1) The Annunciation to the Blessed Virgin Mary of Christ's coming Birth. St. Luke i. 26. HOLY DAYS 17 (2) The / / (i. M TO should say, the ' churching') of the IJk-ssed Virgin, forty days after His Birth, and the Presen- tation at the same time of the Infant ;<>ur in the Temple. St. Luke ii. 2. T! ; n id others closely connected with our Lord's life on earth, and the first starting of the Church ; the Forerunner, St. John the P>: 1 1 1 >ly Innocents ; the Evangelists, Mark and St. Luke (St. Matthew and St. John K-iiiLT also Apostles); the first Martyr, St. St-ph"ii: St. Paul, the Apostle of the Gentiles, and his In-other Apostle Barnabas. 1 3. All Saints 'the jjreat multitude that no man can number.' Rev. vii. 9. 4. The ministry of Holy Angels (Michaelmas). Notice ( 1 ) that our l.'hurch has limited this public < "inmemoration in her services to those per- sons of whom she can find materials for her lin.i: in Holy Scripture itself. In the ival <>f All Saints she allows the principle that there :<: not unworthy to be is Saints but the list is left to each to iill for himself. 1 St. James (the Leas) and St. Judo, the Lord's 'brethren,' are fitly included as writers of Epistles in the Canon ; but they were, in i doubt, thought to be also of the number of the Twelve, being idt-ntilied with 'James the sou of Alphaius, and Thaddams ' (St. Matt. x. 3), an identification probably wrong. See Bishop Light- foot's excursus on ' The Brethren of the Lord ' in his GcUaliane. i8 HOLY DAYS (2) that in the arrangement of the Holy Days through the year we can see sometimes a special purpose, e.g. the Purification is forty days after the Nativity (Lev. xii. 3, 4); St. John the Baptist, on June 24, because John was born six months before our Blessed Lord. St. Andrew, one of the two first called of the Apostles (St. John i. 40), has the first Saint's Day in the year. All Saints' Day is the last. Some appropriateness may also be seen in the Church seasons to which certain festivals are The two, for instance, which fall generally in the Epiphany season, are those of the Conversion of St. Paul (the great preacher to the Gen- tile world) and the Presentation of Christ In the Temple. The three which follow Christmas Day seem chosen to illustrate the witness borne to the new-born Saviour by different types of life and character. II. FASTS These are 1. The time of Lent especially the First Day of Lent, Ash-Wednesday. 2. All Fridays, in memory of Good Friday, and of human sin, which was the cause of the event which happened on it. 3. The Eves or Vigils before most Feasts, see the list in the Calendar. The day before any Feast is called an Eve (Ger. abend), i.e. properly, ' the evening before.' When the Eve was intended to be kept as a HOLY DAYS 19 .Fust Day it was called a ' Vigil,' Lat. a tiiuo of watching. The French distinguish the two senses by two different forms of the same word derived from -v if/ ilia, ' veille' in the sense merely of the day preceding a Feast, and then, as our ' eve,' metaphorically, ' la veille de la bataille ' ' vigile ' in a sense of a time of watching and self-denial before a Feast, 4. The Rogation Days the three days before the ension Day. [For the original observ- ance of these see p. 40. It became general, the particular objects of the prayers offered King a blessing on the coming harvest, freedom from pestilence and from war. The custom still observed in some places of Kiting the bounds' on the day before elision Da ic of the old 'Roga- tions ' or Litanies sung in procession, a < 'hristiun '; unbar valia' (Vmo. Eel. 5. 75, /. 1. 338-350).] 5. The Ember Days (the name from A.S. ymlren a course or circuit days that come round at fixed seasons. It has no Miolo-iral connection with the German name for them, quatember, which is a cor- ruption of quatuor tempera). They are the Wednesday, Friday, and Saturday after First Sunday in Lent, Whit Sunday, September 14, December 13, and precede the tunes at which Ordination is ordinarily administered, and are in imita- tion of Apostolic practice (Acts xiii. 8). BLACK-LETTER DAYS NOTE ON BLACK-LETTER DAYS Although commemoration in the Church services was limited in the reformed Prayer Book, as has been explained, a further selection from the days previously observed was retained in the Calendar, the names being printed in black instead of red. Some of these seem to have owed their retention to practical reasons, as that they were recognised dates for law business, fairs, and other local and particular arrangements; others, no doubt, owed it to historical and other interest. They include : 1. Further commemorations of our Lord and of New Testament saints. Such are the Trans- figuration (Aug. 6) ; three further Festivals of the Blessed Virgin (July 2, Sept. 8, Dec. 8), and one (July 26) of her mother, St. Anne, known to very early tradition, though not named in the New Testament; the Behead- ing of John the Baptist (Aug. 29); St. Mary Magdalene (July 22); St. John the Evangelist ante portam Latinam (May 6), commemorating the story of St. John's de- liverance when cast, by Domitian's orders, into a caldron of boiling oil before the Porta Latina at Rome. Two days, May 13, ' Inven- tion of the Cross,' and Sept. 14, 'Holy Cross Day,' are named from incidents in the legend of the recovery of the true Cross by Helena, the mother of Constantine. BLACK-LETTER DA YS 2. Some of the martyrs in the early persecutions, as St. Lawrence, St. Valentine, St. Agnes, St. Caecilia, St Catharine, etc. 3. Some of the most famous of the fathers of the Church, as St. Clement of Rome, St. Jerome, Ambrose, St. Augustine (Bishop of Hippo). 4. Some of the saints specially connected with the history of the Church in our islands and in i nee. Such are: St. George (April 23), an Eastern saint and martyr, said to have been taken as the patron saint of England during the Crusades, there being a story of his having appeared with a banner marked with a red cross and led an army against the Saracens. i (June 17), the first British martyr. David, Archbishop of Menevia (March 1), the Welsh saint Gregory the Great (March 12), the Pope who sent Augustine to convert the English. Augustine, first Archbishop of Canterbury (May 20), the Apostle of England. Kt b, Mr. -la (Oct 17), founder of the Abbey of Ely. Chad (March 2), founder of Lichfield The Venerable Bede (May 27), the historian of tlif r:ivlv Kn'_ r lish Church. Died A.D. 735. BLACK-LETTER DAYS Boniface, Bishop of Mentz (June 5), an Englishman, the Apostle of Germany. Swithin (July 15), founder of Winchester Cathedral Three sainted Anglo-Saxon Kings: Edmund, king of East Anglia (Nov. 20) ; Edward, king of West Saxons (March 18); K. Edward the Confessor (Oct. 13). Dunstan (May 19), the champion of monas- ticism. Hugh (Nov. 17), the great Bishop of Lincoln, and rebuilder of its Cathedral. To these may be added of French saints : St. Denys (Dionysius) (Oct. 9), patron saint of France, often wrongly identified with Dionysius the Areopagite (Acts xvii. 34). Hilary of Poitiers (Jan. 13) we still speak of the Spring Law Term as Hilary Term. St. Martin of Tours (Nov. 11). Remigius of Rheims (Oct. 6), who con- * verted Clovis. Crispin (said, with his brother Crispian, or Crispinian, to have worked as a shoe- maker, and therefore the patron saint of shoemakers), October 25, the day of Agincourt ; Shakspeare, Henry V., Act iv., Scene iii., 'Crispin Crispian shall ne'er go by/ etc. Giles, Abbot and Confessor (Sept. 1), the patron of cripples. BLACK-LETTER DAYS 23 Luimias (Aug. 1) has been explained on j.. \:\. 1 Sapientia ' (Dec. 16) is not a holy day, but the first words of the first of a series of antiphons which were sung with the Magnificat on each day between Dec. 16 and Christmas '. MORNING AND EVENING PRAYER NOTICE the sentence at the beginning, 'At the begin- ning of Prayer the Minister shall, etc.' What are such directions called ? [Rubrlca a classical Latin term for a law properly the first words of the law written as a heading in red, cp. 'rubras majorum leges/ Juv. S. 14, 192. Rubrica is properly ' red earth,' ' red ochre.'] 1. The Sentences, Exhortation, Confession, Absolu- tion form together the introduction to the Service, and were added at the first revision of the Prayer Book in 1552. The Sentences are texts, encouraging us to repent- ance and confession. Some need a word of explanation, e.g. ' Rend your heart ' the figure. 'Correct me, but with judgement,' i.e. with measure. It is interpreted by 'not in thine anger.' 'Enter not into judgement' a different use. of judgement.' ' Do not bring me to trial at Thy tribunal.' 'Justified,' acquitted pro- nounced ' not guilty.' MORNING AND EVENING PR A YER 25 The Exhortation. Notice that it sets out the essential parts of public worship : 1. Thanksgiving. 2. 1' 3. Hearing of God's Word. 4. Prayer for what is needed both for body and soul 5. That whirh is right at all times, but espe- cially suitable and needful as completing, and making us fit for, these others viz. 'A general confession' i.e. a confession in which all arc to join. It is understood, of course, that those who use it think of their own ; ular failings, what they have them- selves ' done ' and ' left undone.' The)' Acknowledge them in these general terms to God and to their brethren (St. James v. 16), and receive the assurance of for- her. ' Wr have erred and strayed from thy ways like lost sheep.' Isa, liii. 6; Ps. cxix. 17G. ' devices ' plans fancies. left undone, etc.' Rom. vii. 19. lih.' i.e. moral health salus. 'godly, ri and sober.' Tit. ii. 12. Th. e to our conduct towards God, our neighbour, and ourselves. 26 MORNING AND EVENING PRA YER 'Amen,' a Hebrew adverb of affirmation ' assuredly/ ' so be it ' used in the Syna- gogue at the end of prayers: adopted from thence into the Christian service, see I Cor. xiv. 16. In our Prayer Book a distinction is observed according as it is printed in italics when it is a response, the people thereby assent- ing to, and joining in, what has been said by the Minister or in Roman type. In the latter case it is part of the Prayer, and is said by the same person or persons as say the Prayer, whether this be Minister and people together, as here, and in the Lord's Prayer generally; or the Minister alone, as in the Lord's Prayer at the beginning of the Communion Service. The 'Absolution or Remission of sins/ Absolution Latin absolutio, from absolvo the regular Latin word for declaring a person not guilty, acquitting, whether formally in a law court or in common life. [Notice in the rubric the word ' pronounce ' (pronunciare) of formal and authorita- tive declaration, as of a judge or of an ambassador, so in the Marriage Service, 'I pronounce that they be man and wife/] Remission of sins the common phrase in the New Testament, as in St. Luke xxiv. 47, for God's forgiveness of sin. MORNING AND EVENING PRAYER 27 The prayer consists of three parts : 1. A *ir preached in His name among all nations.' Also St. John xx. 23, which is referred to in the ordination of Priests.] 2. The declaration of God's absolution of those who repent. 3. An exhortation to those present to pray for grace to fit them for this absolution, ^r The Lord's Prayer. 'The Lord's,' because given by our Lord Jesus Christ. Given twice as the model of prayer: for the mixed multitude (St. Matt. vi. 9), and for the Apostles (St. Luke xi. 2). 1 1 s use in Church Services. Notice (1) its frequency no Service without it. (2) its place always either at the actual beginning of the Service, or when prayer is beginning, or in, niter praise or reading. In Morning Prayer we have it twice here, i.e. at the beginning of the Service proper, after tin- introduction, and when prayer begins again after the Psalms, Lessons, and Creed. So in tin' Communion Service at the beginning, and 1" fore the prayers after the Communion itself. 1 1 is infant to set the tone of the prayers that follow. 28 MORNING AND EVENING PRAYER (3) the rubric which orders that it is to be repeated by the people with the minister here and wherever it is used in Divine Service. There is an exception to this usage at the beginning of the Communion Service where it is said by the Priest alone. (4) the Doxology (what does this word mean ?). Notice (1) that it does not properly belong to the Lord's Prayer itself. It is found in the A.Y. in St. Matthew not in St. Luke but in the R.V. it is not in either. . It is not found in the earliest MSS. of the New Testament. It was used in Church Services in early times, and from this became attached to the Prayer in copies of the Gospel also. (2) that it is not generally used in the Prayer Book only twice, where the Lord's Prayer precedes a Service of praise here before the Psalms, and in the Communion Service before the Prayer of Thanksgiving and the Hymn not the second time that it is used in Daily Prayer, nor the first time in the Communion Service. The ' Versicles' versiculi, 'short lines,' 'half verses.' Notice (1) that they come from the Psalms. ' Lord, open thou our lips.' ' And our mouth shall shew forth Thy praise,' from Ps. li. 15. ' Lord, make speed to save us.' ' Lord, make haste to help us,' from Ps. Ixx. 1. (2) that they do not quite literally follow our version of the Psalms is due to the fact that they are one of the oldest parts of the service, and so are translated from the old Latin ser- vices, not directly from the Psalms. RNING AND EVENING PR A YER 29 /// '"', etc.' We begin here the Service of 1' and we begin it with this distinctively Christian tion of Glory to God. It is of great anti- quity , but the origin is not known. It stands in in the ancient services both of the fn and Wt Murn Churches. I 'raise ye the Lord.' A translation of the Hebrew ription 'Hallelujah.' Tli- I' Tli- tirst word in Latin is given, as in the case of the Te Dm in I '""litmus, etc. The purpose no doubt in the first instance was to make the people see that tlu'v were the Psalms and Hymns to which they had 1 n accustomed. Tli.- !'.'! h I '-aim called from verses 1, 2, i, s. aus invitatorius. It has been us. d tn-m the earliest tiniesat the beginning of the Daily Service. It may be noticed that (like the Exhortation) it hi-s tin- different parts of Divine Service. I 'raise and thanksgiving, w. 1-5. 1'iMu-r. vv. 6, 7. I [eari] . "t 1 ("Jod's Word. Confession of sinfulness is suggested in the last ' in t he provocation,' * day of temptation ' these aiv t ranslations of the Hebrew names 'Meribah ' and 'Massah,' which were given to the place where the people thirsted for wafer and mur- mured against Moses (Exod. xvii. 7 ; Deut. xxxiii. 8). Notice that this part of the Psalm is commented on, hi a Christian sense, in Heb. iii. 7-19. 30 MORNING AND EVENING PRA YER The Psalms. 1. What are the Psalms ? The inspired hyinn- book of the Jewish Church 'The Psalms of David' not because they are all by him, for many bear on their face that they wer& composed in or after the Captivity (e.g. cxxvi., cxxxvii.), but because he composed some, and because he first organised the musical part of the public service of God (1 Chron. xxv. 1-7). They were used in the Temple service, and also in private devotion. They were often on our Lord's lips. At the Last Supper, when it is said that they ' sung a hymn/ this was probably what the Jews called the ' Hallel ' or ' Praise,' which was usually sung at the Passover meal, viz. Psalms cxiii.-cxviii. Two of our Lord's sayings on the Cross were quotations from the Psalms. Ps. xxii. 1 ; xxxi. 5 ; St. Matt, xxvii. 46 ; St. Luke xxiii. 46^ The Psalms, then, are the inspired expression of the penitence, the aspirations, the devotion, the thanksgiving, the patriotism, of saints and prophets 'of old time.' But we have been taught more perfectly than they the mind of God on some points. When we use them, therefore, in the Christian service as the ex- pression of our devotion, we are meant to use them in a Christian sense. This is implied by our adding to each Psalm the Christian doxology. MORNING AND EVE XI KG PRAYER 31 2. Tin. 1 Psalms have always been used in Christian but the arrangement of them has been very various. Our Prayer Book arranges tin m so that they are gone through in a month. :; K' ..-1 1 1: < M-di-r ho-.v the Psalter is appointed to be read,' with the note at the end of it, in the Preface t. the Prayer Book This explains why the Prayer Book Psalms do not corre- spond exactly to the Psalms as they stand in our Bibles. There have been several editions of the English Bible as there have of the Prayer Book. The lirst published with authority i hat known as Cranmer's Bible in 1540. The Psalms in the Prayer Book are taken from that version. In 1662 other parts of Script u iv, which appear in the services, were ':nilat '! to the ' Authorised Version/ i.e. that which we still use, and which was published in 1611 under James I. ; but the old version was ined in the Psalms from consideration for choirs, and as the more musical, and also he- it hud become familiar and endeared to many in devotional use. -Ider version had been made from the Vul- (or Latin Bible) as that had been, in the us, iVoiu the Septuagint (or Greek Bible), with little or no reference to the Hebrew text. One curious instance of this may be seen in Ps. xiv.. where the Prayer Book version has eleven ver.sc.-.s. i lie Liijle version only seven the Prayer Book following the Latin and Greek in the 32 MORNING AND EVENING PR A YER insertion of vv. 4-7. This was apparently due, in the first instance, to an error in some MS. of the Septuagint, owing to some one remem- bering the quotation of Ps. xiv. in Rom. iii. 10-12, and thinking that the following verses, 13-18, were a continuation of the same quota- tion, whereas they are quotations from several Psalms put together, St. Paul's purpose being to show that the depravity of human nature was witnessed to not in one, but in many places in the Old Testament Scriptures. 4. Another trace of the Vulgate is in the Latin headings of the Psalms, 'Venite exultemus/ 'Beatus vir,' etc., which are the first words of the Psalms in the Latin version, the Psalms having been generally known by their first words instead of a number, just as the Lord's Prayer was called ' Pater noster,' and the Creed ' Credo.' The Lessons. (Fr. lemons, Lat. lectiones, ' readings ' " from Holy Scripture.) The Rubric. ' Then shall be read, etc/ Notice (1) the emphasis laid on the point that they are to be read so that they can be heard by every one. This was most important when Bibles were scarce and when the public reading of the Bible was a novelty, but it still is in place. (2) that the phrase 'he that readeth' (substituted in 1662 for 'the Minister that readeth') was deliberately intended to allow laymen to read the lessons. MORXING AND EVENING PRAYER 33 / of Scripture as part of Divine Service is another feature inherited from the Jewish Church. In the service of the Synagogue there re two 'Lessons' : one from the 'Law' (Penta- h), one from the Prophets. See St. Luke iv. 17; Actsxiii. 15; xv. 21. Tin Tecn two jn our Church since the Reformation: (1) framed in 1549, and continued, with slight modifications, in the later editions of the >ok. (2) framed in 1871 (the 'new Lectionary'). i these follow, in many points, the usage of ancient times as to the parts of Scripture read at spcviul times of the year, e.g. Isaiah in Ad vt ait, Genesis on Septuagesima and Jbllow- ing Sundays, et^Jj^ finu* h r3 Tli- Canticles* (cant !m, ' songs '). Hymns or Psalms used aft* r I ho Lessons. These, with exception of the Te Deum and the 'licite, are all from Holy Scripture, both at Morning and at Evening Prayer. The Te Deum. An ancient Christian Hymn. The tradition is that it was composed by St. Ambrose (Bp. of Milan) and St. Augustine (Bp. of Hippo, in A frica), at the Baptism of the latter, in 387 A.D~ each Saint contributing a verse alternately. Some sentences of it are found much earlier than this, and it is probable that the hymn grew up gradually. 1 This name is given in the Prayer Book only to the Benedicite, but it is very commonly extended to the other Hymns and Psalree it this place in the Service, and indeed to the Venite also. C 34 MORNING AND EVENING PRAYER Its contents combine (1) a hymn of praise to God from all creation ; (2) a creed or confession of faith in the Holy Trinity, the Incarnation, Resurrection, Ascen- sion, Eternal Judgement, Redemption ; (3) sprayer for blessings and graces. The Benedicite. This comes from the Apocrypha, i.e. those Books, or parts of Books which formed part of the sacred Jewish literature, but which were not put by the Jews into the ' Canon,' or list, of Holy Scripture. It is to be found in any Bible which contains the Apocrypha, and is called there 'the Song of the Three Children.' It was an addition to the Book of Daniel, being inserted in the Septuagint (or Greek translation of the Old Testament) between verses 23 and 24 of Dan. iii. It purports to be the song sung by Shadrach, Meshach, and Abednego while in the fiery furnace of Nebuchadnezzar. Their proper Hebrew names (see Dan. i. 7) were Hananiah (hi Greek Ananias), Mishael, and Azariah, the names that appear in this song. It is an appeal to ah 1 nature to join the Church in ascription of praise to God. The Benedictus, the song of Zacharias, St. Luke i. 68. It is headed, in an earlier edition of the Prayer Book, 'a Thanksgiving for the fulfil- ment of God's promises,' and this is its purpose as used after the Lesson from the New Testa- ment. MORNING AND EVENING PR A YER 35 The Jultilate. Psalm c. a triumphal hymn, 'All people that on earth do dwell; an alternative to the Benedict us, especially on days \vli. n that has been read in the Lesson. The Evening Canticles. The M'xjKijiriit (ihr name, as with Psalms, from the tirst word in the Vulgate), St. Luke i. 46. The hymn of the Hl.-vM-d Virgin after Elizabeth's salutation of her as ' the mother of my Lord.' that the Lesson from the New Testament is preceded and followed both in Morning and Kvrning Pravcr by a Christian hymn of praise to God for the Incarnation of our Lord. The hymns in the Morning are more jubilant, those in the Evening more of peaceful satisfaction. As an alternative, Psalm xcvi., Cantate Domino. The NWM liiniittisorSongof Simeon, St. Luke ii. 29. As an alternative. Psalm Ixvii., Deus misereatur. Tli. ( ',-. . I. The saying or singing of the Creed is the conclusion of the Service of praise. It is the use of the congregation to the readings from God's Revelation : Yes ; we believe the glorious news.' So the Creed follows the Epistle and Gospel in the Communion Service.^ i 'credo,' the tirst word, as with 'Pater noster,'etc. Three forms of Creed are found in the Prayer Book. 1. As here, the 'Apostles'.' The name was not meant to contrast it with other ' Creeds,' but to claim it as a summary of ' the Apostles' doctrine' (Acts ii. 42). It was a creed that took shape in 36 MORNING AND EVENING PRA YER the Western (Latin) Church, and was used at first in Baptism and in the instruction belonging to it, and eventually in the Daily Services, which were of Western origin. In the Prayer Book it is used in the Daily Services, in Holy Baptism (and therefore in the Catechism), and in the Visitation of the Sick. 2. The 'Nicene.' So called from the Council of Nicsea, the first General Council of the Church, held in A.D. 325. The Creed, however, adopted at that Council ended with the words, ' I believe in the Holy Ghost.' The longer form was first recognised at the fourth General Council, at Chal- cedon, in 451. It is therefore a creed, in origin, of the Greek or Eastern Church (see note on p. 62). '>. The ' Confession of our Christian faith, commonly called the Creed of St. Athanasius.' This, as the title given to it in the Prayer Book implies, is not properly a ' Creed,' for it does not begin with ' I believe,' but a declaration or explanation of the doctrine of the Creed. ' Athanasian ' can only mean that it embodies the belief for which Athanasius, the great opponent of Arius at the Council of Nicsea, contended. It is of much later origin than the Apostles' and Nicene Creed, and was written in Latin. It is therefore headed in the Prayer Book, with its first words, ' Qui- cunque Vult.' It has reference throughout to early heresies which its definitions are meant to meet point by point. It is ordered to be used in the place of the Apostles' Creed on certain days, viz. on chief Festivals, Christmas, The .!/< Vv'AV.Vt; A.\D El'EX/.VG PRA YER 37 Epiphany, Kjiskr, The Ascension, Whitsunday, Trinity Sunday, and on other Holy Days, chosen apparently with a view to its being used about once a month.] Tin 11 \ve pass to Prayer. (See the Rubric.') It is introduced by (1) the mutual salutation of Minister and people in scriptural words. M. ' The Lord be with you.' (Ruth ii. 4. 2 Thess. ui. 16.) A. 'And with thy spirit. 1 (2 Tim. iv. 22.) the invitation to prayer. (3) the so-called ' Lesser Litany ' (see p. 39), or cry for mercy to the Three Persons of the Blessed Trinity. Then 77" Lord's Prayer (see p. 27), here without the doxol Tin- Versicles which foUow are taken generally (ah 1 but ' Give peace in our tune ') from the Psalms. Ps. Ixxxv. 7; xx. 0; cxxxii. 9; li. 10, 11. Tln.vy put in a few words the objects for which we pray more fully afterwards, viz. intercession for tin,- s\, ivign, for the clergy and people, prayers for peace (Second Collect) and grace (Third Coll/ Tin- ' -f,e Day. (See vn., p. 49.) The Collects in the Morning for peace and yrace, in the Evening for peace and against all perils.' IK-iv au'ain there is a break the service until 1662 having ended at this point. 38 MORNING AND EVENING PRA YER Anthem More properly as in old writing 'antim.' It is a corruption of Antiphon, and was used properly of something sung 'antiphonally' by the two sides of the choir. The remaining prayers were added in 1662, the Prayer of St. Chrysostom (so called it is of early date, but not certainly traced to him) and the Benediction, from 2 Cor. xiii. 14, having been originally placed only at the end of the Litany. [Note, in the prayer for clergy and people, the old phrase ' curates,' used not in our modern sense of ' deputies ' or ' assistant clergy,' but as the Fr. cure, of persons in charge of souls.] VI THE LITANY MKANIXi; OF Till: TERM, AND GENERAL HISTORY N<>Ti' i: the alternative title, 'or general supplica- //>/.' Litaniu \trai>fia. sul'st. of \iraveva), verb frequent in limner, in sense of 'to entreat,' ' to supplicate ' /'/"'/' /. Tin- tenn wits particularly applied to prayers said by priesta and people walking in procession, such rs having the especial purpose of deprecating jiul-iuciits in times of trouble and danger. TlnTi; was a 'n train' or answer chanted by the >mmon one being Kvpie eXerjaov (hi Latin l.-it.-is, Kyrie cleison '), ' Lord, have mercy on us.' Knun this th.- inviteation of the Three Persons of iln- Jlnly Triniiy: ' Lord, have mercy on us! Christ, have n 11 -ivy cm us : Lord, have mercy on us ! ' is often railed lliu ' /.'--> r LH'tiii/.' The word for sudi ' Litanies ' in the Western Church i'!*,' from which our 'Rogation Days' 1,'oL their name (see p. 11). 40 THE LITANY ' Litanies ' then were originally (1) not services meant to be said in churches but to be sung in processions. (2) occasional not regular services, but extempor- ised in times of special danger or trouble. This is illustrated in the case of the earliest Western Litanies that we hear of. Thus (1) Mamertus, Bishop of Vienne (on the Rhone), instituted the Rogation Days, which afterwards became general, on the occasion of a succession of earthquakes in A.D. 467. (2) Gregory the Great (the Pope who sent Augustine to England) instituted a Litany at Rome in A.D. 590 on the occasion of a pesti- lence [we may remember the story of an angel being seen during the chanting of this Litany sheathing his sword over the Mausoleum of Hadrian, called thenceforth the Castle of St. Angelo.] OUR OWN LITANY ITS HISTORY The Litany, which is based upon older forms, was the earliest service of our Prayer Book to be published in English. It was published alone in 1544, with a letter from Henry vin. to Abp. Cranmer commend- ing it to general use. This letter contains reminders of both the points noticed as to the original use of litanies (1) it uses the word ' processions ' as synonymous with 'litanies' 'processions said or sung ' though the service was by this time used in churches not in processions (2) it gives as a reason for popularizing such a service the great troubles of THE LITANY 41 the time, 'the misfi-able state of Christendom, at this pivsfnt time, besides other troubles, so plagued with the most cruel wars and dissensions.' Many plna^. s in rhe Litany bear the colour of that tune or of times still remembered then 'from sedition, privy conspiracy,' 'from all false doctrine, heresy,' 'from 1-ati If and murder, and from sudden death,' 'all prisoners and captives,' 'our enemies, persecutors.' i UK MIS 'deprecation' stood in the Litany as published under Henry vm. and in the two Prayer of Edward vi., but was struck out of Elizabeth's ; viz. after ' privy conspiracy,' ' from the tyranny of the Bishop of Itoine and all his detestable enormities.' On the other hand, in the Prayer Book of 1662 after the Restoration in State and Church, two additions were made: (1) ' Rebellion ' after 'privy conspiracy,' (2) ' schism ' after ' heresy.' II IK CONTENTS It may be divided into two parts. I . The Litany proper which begins and ends with the Kyrie. This consists again of two parts. 1. Pcnifi -ii/inl r blessings on others and on ourselves on the Queen and all in authority for the peace of the world for virtue and ivligi.m at home for the erring the weak tor all in need for all mankind for our enemies for blessings temporal and spiritual. This part ends as the first began with the cry for mercy ' Lamb of God,' etc. ' OChrist . hear us.' and tin- ' Kyrie.' II. /'/"//' n and V' nicies. This part I trains, as prayer usually begins, with the L<>rd's Prayer (see p. 27). This is the reason why the Lord's Prayer OOmefl in this particular place in the Litany. NuTl> MX WORDS AND I'lli FlKsT I'AKT. God the. Fat In /, / A/ilts whether he tries to beguile and deceive, or to surprise and force us. il'inuintion condemnation. from (4r. vTroKpin^, an actor acting a part insincerity. 44 THE LITANY world flesh devil remember the Baptismal promise, and cp. Collect for Eighteenth Sunday after Trinity. from all sedition, etc. the sins prayed against in this petition are those of self-will, leading to the resistance of lawful authority, in the State, in the Church, in the personal relation of the soul to God and to conscience which is His Voice. Under each head each act named is an advance upon the last : Thus (a) sedition the spirit of faction and disloyalty. privy conspiracy plotting with others secretly. rebellion open or armed resistance. (6) false doctrine wrong teaching on religious matters. heresy the holding of doctrines actually con- demned by the Church (atpecrt?). schism wrong opinions carried to the point of positive separation (cr^iVyLta) from the body of the Church. (c) So also hardness of heart, contempt of God's Word, and contempt of His commandment a lawless life following on lawless thought. mystery used of truth believed because it is revealed, but wonderful to reason. It properly means ' a secret revealed.' Incarnation ' The Word made Flesh.' St. John 114. tribulation crushing sorrow. It is used in the New Testament as a translation of 0\fym (as Acts xiv. 22). Tribulatio is not a classical Latin THE LITANY 45 word, but is derived from trilndum (Yin,'. Georg. 1, 14(3), the heavy threshing sledge used instead of a flail to separate the husk from the corn. not, as now, narrowed to ' riches/ but weal 1 1 ; i p piness prosperity. Clti'ivh universal the same as the 'Church Catholic' 'the whole congregation of Christian jifopl...- di>p-rsfil throughout the world.' affiance trust loyalty, French fier, Old French also after, Late Latin adfidere, adfidare (cp. our ' affidavit '). set it forth i.e. by preaching truly. Show it i-'l'injly (= correspondingly) by living in accordance with i;. endue clothe Lat induere. Cp. Pa. cxxxii. !). Lords of the Council this means, in effect, 'for the < % >u- en's Ministers.' The Cabinet, or nil ing Committee of Ministers, is in theory and rically a Committee of the Privy Coun- cil, chosen from the Party which is in the majority in .Parliament at the time, for the dc-ntial advice of the Sovereign. This distinction of the Cabinet from the larger Privy Council is of later date than the Prayer Book. protect, guide. Gen. xxviii. 15; 1 Sam. ii. 0, etc. judges those who interpret and enforce the law. ' truth. This is one of the phrases which, in their proper sense, belong to the time when the Prayer Book was composed rather than to our own day. It meant 'to 46 THE LITANY uphold true doctrines.' It was then thought by all parties alike that it was the duty of the State to repress religious error by civil penalties, even, if necessary, by the penalty of death. We have learnt that all such interference of the State in matters of opinion does harm instead of good to the truth. love and dread cp. Collect for Second Sunday after Trinity, ' a perpetual fear and love of Thy Holy Name.' after ' secundum,' in accordance with. So in the versicles (see p. 28) after the Lord's Prayer, 'after our sins.' meekly St. James i. 21. fruits of the Spirit Gal. v. 22. The three stages of hearing, receiving, bringing forth the fruit, remind us of the Parable of the Sower. erred the preceding ' way of truth ' reminds us that to ' err ' (errare) is to wander. beat down Satan. Rom. xvi. 20. all that travel. There are special dangers still in travels both by land and sea, but they were very much greater then and even two centuries ago. (See Macaulay's History, ch. iii.) prisoners and captives. Particular occasions will give this petition peculiar force even in our own days, as in the Indian Mutiny or during the siege of Khartoum; but, as describing a class of persons to be always had in mind, it belonged more thoroughly to times of Christian captives in the hands of Algerine pirates, Englishmen in the hands of Spanish inquisitors, etc. THE LITANY 47 /// frii.il ft 'kindly' meant properly 'natural' suitable to their kind or nature; so here, fruits at their proper season and in their natural quality and measure. Notice the order: (1) power to repent, (2) forgiveness, (3) power to amend. All are treated as coming from God and to be sought from Him. Sins, negligences, igno- rances three grades of offence, acts of con- scious wrong, acts of thoughtless wrong, wrong acts which have proceeded from ignorance (1 Tim. L 13). L PART. Tin L'n-il's J't-,1 '/> r (.sw what was said on p. 27). r sins {see above, p. 46). ' Use every man /, /'.* . (jn'l. <<< /"" / Ps. xliv. 1. Notice how, in this second part of the Litany, as in the end of so many Psalms of penitential supplica- tion (such as Ps. xxii., Ixix., Ixxvii.), the key c hau-' N to greater 'quietness and confidence.' li is worth noticing (1) That the Prayer ' of St. Chrysostom ' and the ' Grace of our Lord ' in the earlier editions of the Prayer Book stood at the end of the Litany only, Morning and Evening Prayer ending with the Third Collect. 48 THE LITANY (2) That the 'occasional Prayers and Thanks- giving' which follow the Litany in the Prayer Book, and are ordered to be said ' before the two final Prayers of the Litany or Morning and Evening Prayer,' grew out of prayers for times of bad weather, famine, war, and plague or sickness, which, in the second Prayer Book of Edward vi., stood in the Litany before the Prayer of St. Chry- sostom, thus belonging to the character of the Litany, already pointed out, as originally an occasional service having reference to some moment of special trouble. In 1662 some other occasional prayers were added and some corresponding thanksgivings, and they were separated from the Litany and ordered to be used as at present. YJI ( OLLECTS, Kl'ISTLKs. AND (iOSPELS Tin: r.ill.-.-ts KpiMk-s. and (Jn^ic-ls immediately pre- cede. and I -. 'Inn- to, the Order for the administra- tion <>f the Holy Communion being, in fact, that part of the order whirl i lian^' s from Sunday to Sun- day and Holy Day to Holy Day. As the Collect is d to be used also in the Morning and Evening i A - ] -p. .">. :;7 i. it forms a link between the 1 'ally id the Holy Communion, and therefore the ts, Epistles, and Gospels stand fitly between them. COLLECTS 1. '1 '!. of the name 'Collect' has been a matter of dispute. CoUecta is a late Latin word for ' a gathering ably (it is so used in the Vulgate, 7. xxiii. :;i;>. and, like the Greek avvafa, which has tin- sanir meaning, it was used (1) of the a I'linu of the Church for Holy Communion; (2) of tin- I Inly Coniiiiiuiii'i) i i self. The particular prayer whieh formed a characteristic part of the Communion Scrvi'-e was culled, it would seem, first oratio ad : 'im [a phrase which is found], and then, more shortly, collecta 50 THE COLLECTS [Other more fanciful derivations have been sug- gested, as that it described a prayer which ' gathered, 3 summarized, the desires of the congregation, or which gathered the thoughts of the Epistle and Gospel] Source of our Collects. Most of them are ancient, being found, appropriated as at present to particular Sundays and Holy Days, in the earliest Roman ' Sacramentaries ' (books of sacra- mental services), viz. those which are attributed to the Popes Gelasius (end of fifth century) and Gregory the Great (end of sixth century). This would mean, no doubt, that many of the prayers themselves were older than the collections in which they appear. Some of our Collects, on the other hand, are of the date of our Book of Common Prayer viz. of those included in it in 1549, the Collects for Second Sunday in Advent, Quinquagesinia, First Sunday in Lent, Second Sunday after Easter, and a good many Holy Days; in 1552, for St. Andrew; and in 1662, for Third Sunday in Advent, Sixth Sunday after Epiphany, and Easter Eve. It will be seen that several of our most beautiful Collects are peculiar to our own Prayer Book. Character of a Collect. The Collects have always been admired as one of the most perfect features of the Church Prayers. They are marked by their devout and sober tone, their choice language and rhythm, their brevity, and the unity and completeness of the composition. None exceeds the limits of a sentence, generally a short one. THE COLLECTS 51 Tin's comprehends (1) A devout address to Almighty God. Notice that where, as is very frequently the case, this recalls some special act or revealed attri- bute of God, these are most closely related to the petition which is to follow. In this the Collects follow the model of the Lord's Prayer,' in wliich the petitions grow naturally out of i IK.- tv.uf nir Father, which art in h- (2) A petition, often accompanied l>y a clause ex- ing ill-' ^pecial purpose or expected ivsuli nling to circumstances. It is most evident on the great Festivals and on Holy Days generally, when Collect, Epistle, and Gospel all turn on the s; subject of the day. The same is the case in the sea- sons of Advent and Lent, when the subject each week is some aspect of Christ's Coming or of Repentance and Forgiveness. On the Sundays after Easter there are two clues to the subjects of the Collects as of the 52 THE EPISTLES AND GOSPELS Epistles and Gospels. On the one hand, they belong to the period between the Resurrection and Ascension (Collect for First Sunday, and the Gospels generally). On the other they bear reference (the remaining Collects and the Epistles generally) to the fact that Easter was the chief time for Baptism, and are there- fore prayers and readings for the newly baptized. THE EPISTLES AND GOSPELS The Epistles and Gospels are a part of our Service jaken directly from the ancient Service Book of the English Church. The selection is substantially that of a Table called Gomes (' the companion ' or ' vade- mecum '), which bears the name of St. Jerome (who died A.D. 420), and which, though its connection with him is uncertain, is of great antiquity. As the Holy Communion was the Sunday Service of the ancient Church the Epistles and Gospels were its Sunday Lessons. The principle of selection seems to be different for the two halves of the Church year. From Advent to Trinity Sunday both the Epistles and Gospels are chosen to illustrate the teaching of the special season, the Gospels giving, if read together, a consecutive narrative of the chief events in the Gospel history. On the remaining Sundays the Epistles seem to have been the first selected, as these follow, to a great extent, the principle of consecutive reading from each of the chief Epistles in order (a principle of which there have been some signs before, in the readings from Romans xii. and xiii. on the Sundays after '////: /://> 77 /rs A\D U^S/'F.LS 53 Kpiphany, and from St. Peter and St. James on tin.: Sundays, after Easter), the d-prls ln.-in.ir rhosrn as enforcing partially or wholly the same lesson as the Kjii^t lea. The Kpivil,- U taken i \\i-lvc times from the Acts, on H"ly J'ays whciv the nan-aii\f required could hu found there l>ettrr than in the- ( io.sp.'N. It is taken four linn s (..n Trinity Sunday and on three Holy hays) tVtini the Revelation ; and seven times nn the twenty- tifth Sunday id'hT Trinity and on six Holy l)a\s; from th- Prophets of the Old Testament. VIII THE ORDER OF THE ADMINISTRATION OF THE LORD'S SUPPER OR HOLY COMMUNION NOTES ON THE TITLE 1. Order. The usual name in the Prayer Book for i he fixed form of some service. So ' Order for Morn- ing Prayer/ ' Order of Confirmation.' It is a similar expression to the Latin title ' Canon Missae ' (tcavwv, 'rule'), though that is applied only to the central part of the Service. 2. Administration. So, in the first exhortation after the Prayer for the Church militant, ' I purpose ... to administer to all such as shall be religiously disposed, etc.' Similarly the Baptismal Services are headed, ' the Ministration of Publick Baptism of infants,' ' the Ministration of Baptism to such as are of riper years.' It expresses the offering of the Sacrament to indi- viduals through the agency of God's ministers. Another phrase (used in several rubrics, and in the first sentence of the second exhortation) is ' celebra- tion,' 'to celebrate the Lord's "Supper."' This is from the Latin verb celebrare (convivium, nuptias, THE COMMUNION SERVICE 55 "iiiixi- publicly. in tlio presence of a ring of people.' 3. Lon/'n ?< (i / ']r. The phrase comes from 1 Cor. xi. 20 : Kupiatcbv SCITTVOV, dominica cena, ' the Lord's,' because instituted by Him, because He is the Host, and we the guests. ' Supper,' because it always carries the remembrance of the Holy Supper at which instituted (1 Cr. xi. 25). In the same way the r Book alv, The Table," The in the earlier edition, 'God's Board).' his title, see 1 Cor. x. 21. 4. ///// Communion. From 1 Cor. x. 1(3, Koivajvia, i In- act of partaking or fellowship. St. Paul tl MUS the word as implying that it is an act of close fellowship both with Christ and with ivthren. From this name come the words 'communicate' and 'communicant.' 5. Another name frequently given, although not in the Prayer Book, is Eucharist ev^apicrria, 'an act of thanksgiving. 1 It is derived from the verb .ntly used of our Lord's acts in instituting it : '1I' bl.-ssed/ ' II' irave thanks' (efaoyelv, ev-^apiarelv, the two verbs being identical in in this use), St. Matt. xxvi. 27. In 1 Cor. xiv. 16, the substantive ev%apicTTia, 'giving of thanks,' seems to be used for the utterance of er in celebrating the Lord's Supper. 6. Two other words may be here explained : (1) Liturgy, used often in English of the whole Prayer Book (as in the tirst Preface), but hi ancient times it was more usual to restrict its nieaninLT to the office of Holy Communion. THE COMMUNION SERVICE A.eiTovpyia meant properly ' public service,' its classical use being of the services to the State which at Athens were provided, not by general taxation, but by assignment in rotation to the richer citizens. In the LXX. it was used for the ' public service ' of God in the Temple, and in ecclesiastical Greek it became the name of the distinctive services of Christian assemblies. (2) Missa, the Latin name; French messe; English mass. The word was retained in the first Prayer Book (1549), ' The Supper of the Lorde and the Holy Communion, com- monly called the Masse.' After that it was dropped out of use, but remains in the words Christ -mas, Michael -mas, etc. The word seems to have had no signification in itself, being taken from the phrase with which the Latin service ended, 'Ite, missa est,' where missa probably corresponded to collecta (see p. 49), and meant the ' dismissal ' of the congregation. The book that contained the service was called ' Missale,' a Missal, or, in older Latin (see p. 50), ' Sacramentarium.' NOTE ON THE LAST RUBRIC BEFORE THE SERVICE It is to be noticed that the attitude of the Priest in Prayer throughout the Communion Service (except in the Confession and the Prayer, ' we do not presume etc.,' in which especial humility is expressed) is stand- ing. This is one illustration of the antiquity of the service. THE 0;.]/.1//A76W SERVICE 57 Two attitudes of prayer arc Been in the Bible in lia\t.- been recognised among (In- .lews: (1) 1 Sam. i. '2(1: St. Matt. vi. 5; St. Luke xviii. 1 1. (2) L'ln-iliiKj 1 Kings viii. .~>4 : I >an. vi. 10. Both were adopted into the Christian Church, but .1 special rule that prayer always on the and in the period hep, > and WhitMiuday. should '. Standing. \\'e have a survival of this in the attitude of the Priest in the Communion and in tl: ily Services. In the Scottish Presbyterian Church standing was till lately the attitude of praver in the whole congregation. In our usage kneeli] fpt in tliis in- become the normal attitude. Communion Service is, in substance, the oldest part of the Prayer I look, though, like other services, it \\a- r in the order of its several parts. It appears in the \e\vT that the Lord's Supper formed from I utral act of the <>f ('hrisiians on the Lord's Day (see, .st other pla.es. Acts xx. 7, where, as in Acts ii. 42. 4>. t 'breaking of bread;' cp. also 1 Cor. . but the only notice of any form of service is in 1 ('or. xiv. 1- ar of a thanksgiving one in authority and responded to with 'Amen' from the congregation. From 1 Cor. XL we learn that ' of the Lord's Supper with the i Jthough in accordance with 58 THE COMMUNION SERVICE the precedent of its institution at the Last Supper, had led to grave scandals, and the two seem to have been separated. A short account, evidently from hearsay, and with imperfect understanding of what he reported, is given in the letter in which Pliny describes (Epp. x. 97, about A.D. 103) to the Emperor Trajan the practices of the Christians whom he found in his province (Bithynia) : ' They affirmed/ he says, ' that the sum-total of their fault, if you will, or their delusion, was that they were wont, on an appointed day, to meet before it was light, and sing one to another a hymn addressed to Christ as a god, and bind themselves by an oath ('sacra- mento'), not to any wickedness, but not to commit theft, robbery, adultery, not to break their word or refuse to restore a pledge; that after this their custom was to separate, and meet again later in the day to eat together, but only a public and innocent meal.' About fifty years later (A.D. 150) we have in Justin Martyr's Apology, or defence of Christianity, ad- dressed to the Emperor Antoninus Pius, a description, from inside, of a Christian meeting : ' On the day of the sun, as it is called, we all meet, whether we live in town or in the country, and the memoirs (0.170^7)^0- vev/Jiara) of the Apostles or the writings of the Pro- phets are read as time allows. Then, when the reader has finished, the president (6 TrpoeSpos) essays to admonish and exhort us to put in practice the good things we have heard. Then we all rise and pray, and when we have finished prayer, as I said before, bread is brought, and wine and water, and the THE CO.V.VrXION SERVICE 59 > at once and thanksgiving to the utmost ni'liis power, 1 and the people shout an approving Amen," and then those things for which thanks have heen given are distributed to and shared by all who arc present, and a portion is sent to those < >ns.' Wo have here the oli-menN <>F our own service: the reading of Scripture, i he consecration, and reception. .Justin also rtory for the benefit of -s of peace, which formed part of all early litur Lually.no doubt, and with varieties in one Church and anothi r. tlie Scripture to be read and the prayers to be said U'-ame lixed. .M a ny such ' Liturgies ' are extant, some of them jjuing by the name of Apostles, Mark, etc., and belonging to different anrient ( 'liuivli. - . Egypt, etc., but t.ln-ir date is uncertain. In the Western Church the : ons in different dioceses, or groups of dioceses, as the (Jalliean use, the Ambrosian use (at Milan\ the use of Sarum, etc. At i ^ the Refonnatiiui, though the cele- bration of 'Mass' was the chief church service, ion of (lie Communion by the laity had become J tent the aspect of the service as one of Com- munion was lost sight of. The desire of our Reformers bo briui,' this aspect forward prominently, and 1 6ffrj 5waju O.UT& The words occur in another place, cliap. xiii., S.l/,J/rA7< .'A' 67:7i' / 'ICE 61 answer of (In- (.'.-itc.-lii^in, in which we are told that tli- requisites i"r ri^ht coming to the Lord's Supper (1) liVj."ntalirr, inrludi'. ifasl purpose of unendmi (2) Faith, indudinu a thankful rememl>nincc of ( 'liri < 'harity towards all iu-ii. Tin- ivadiii 1 .^ M-..IH Holy Srnpimv and the Sermon an- inieiid<-d EU t> all <>r so; these r. in t\\v j''*t part of the Ante-('"m- The CoxmnaodmeQtBj with the petition in line our h< [The reading of tho Ten (Jonmiandn in tl nnnuni'jii was a novelty in the Enirlish Prayer Book. It is found first in th.- Prayer Book of 1552. The pur] lose n'de people in at a time when private confession to the | - no longer required, as it had l>et-n in Roman nsau r <', B eondition of Communion. It will be rememlieivd that the keeping of the Ti'n ('oiiiinandnients was one of the promises in l>aj)tism and Confirma- tion.] In the second, and more personal part, the Confession. 62 THE COMMUNION SERVICE To (2) belong, in the first part, the Creed. 1 in the second, the Absolution and the ' Comfortable Words ; ' the ' Ter Sanctus, 1 ' Holy, Holy, Holy,' and its Prefaces (the faith of praise, jo}^) ; the 'Prayer of humble access,' 'We do not presume,' etc. (the faith of humble trust, recalling the faith of the Syro- Phoenician woman, St. Mark vii. 28.) To (3) belong (1) the offertory, giving, as a result of charity. (See the command in Deut. xvi. 16.) (2) the prayer 'for the whole state of Christ's Church militant here on earth/ for the Church fighting against evil on earth, opposed to the Church at rest, or triumphant, in another life. Prayer for all implies caring for all. II. THE CONSECRATION AND COMMUNION. The Prayer of Consecration. 1. Note that it is caUed a ' Prayer,' and that the people say 'Amen' to it. The Priest is representing the congregation even here. Cp. the account given by Justin Martyr (p. 58) of the primitive practice. 1 See p. 36. That the ' Nicene ' rather than the < Apostles' ' Creed is used in the office of Holy Communion in the whole Western Church is due to the fact that the Service was the earliest to be put into formal shape, and that before the Eastern and Western Churches were divided. THE COMMUNION SER\ 63 2. The narrative of the Institution, ' Who in the ne night,' and what follows, is so giv< to weave together our Lord's words from four accounts, St. Matt, xxvi., St. Mark xiv.. St I-uke xxii., 1 Cor. xi. Tin- words of administration consist in eacli case of two clauses, lu King Ivlward Vi.'s First Book, the ily was usrd. In Kin- .d Book this was dropped and t : clause substituted for it. In Queen Kli/al-eth's revision the two \ put together as they are now. Notice that the twotogeti j.'iml t<> tli.j two clauses in our Lord's words of institution: 'This is My Do this in remembrance of Me.' III. Tin: I'- M..N. Tin /...rd'a Prayer. Notice (1) its repetition IH-IV. ro" prayer is U-iimini: again: (2) that rrin- in B : thanksgiving it has the doxology. (tiee p. 27.) Th- rifice. In virtue of the great hich has just been commemorated we : re to offer ( I i the 'sacrifice of prai^.- and thanksgiving' (&?e Heb. xiii. 15); our souls, and I.odk-s' (See Rom. xii. 1) ; or the alternative prayer of ///" 64 THE COMMUNION SERVICE The ' Gloria in Excelsis,' a liymn at least as old as the fourth century. In Edward vi.'s First Prayer Book this stood near the beginning of the Service. In its present place it recalls the ' hymn ' which our Lord and His apostles sang after the institution of the Sacrament. (St. Matt. xxvi. 30). The Peace and the Messing. An Elementary History England, i 11.91. A Class Book of English His- tory. 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