Friday 30th July, 2010
The Eighth Sunday After Trinity
Mattins
The Apostles’ Creed1
The shall be said or sung2 the Apostles' Creed, by the Minister and the people standing:3 Except only such days as the Creed of Saint Athanasius is appointed to be read.4
Apostles Creed
I BELIEVE5 in God the Father Almighty, Maker of heaven and earth Ps 33:6: And in Jesus Christ his only Son 1 Jn 4:9 our Lord Eph 4:4-6: Who was conceived by the Holy Ghost, Born of the Virgin Mary6 Lk 1:26-38: Suffered under Pontius Pilate, Mk 15:15 Was crucified,7 dead, Mk 15:33-39 and buried Mk 15:42-47: He descended into hell 1 Pet 3:18-20 Acts 2:27 Art. III; The third day he rose again from the dead Mk 16:1-8: He ascended into heaven, Acts 1:6-11 And sitteth on the right hand8 of God the Father Almighty Heb 1:3-4: From thence he shall come to judge the quick and the dead Rom 2:14-16. I believe in the Holy Ghost: The holy Catholick Church; The Communion of Saints9 Heb 12:1 Rev 7:9-17: The Forgiveness of sins10 1 Jn 1:5-10: The Resurrection of the body, 1 Cor 15:20-22 Rom 6:5 And the Life everlasting11 Rom 8:18 2 Cor 5:1-5. Amen.
Back to top of pageThe Responses
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After that these Prayers following, all devoutly kneeling: the Minister first pronouncing with a loud voice, 
The Lord be with you. Then the Minister, Clerks, and people shall say the Lord's Prayer with a loud voice. 
OUR FatherRom 8:14-17 Gal 4:1-7, which art in heaven, Hallowed be thy Name.Lev 23:32 Ez 36:22-23 Rom 2:17-24 Thy kingdom come.Lk 11:20 Mk 1:14 1 Cor 11:26 Thy will be done in earth, As it is in heaven.Mk 14:35-36 Give us this day our daily bread.Jn 6:56-58 And forgive us our trespasses, As we forgive them that trespass against usMk 11:25 Mt 18:21. And lead us not into temptation,1 Cor 10:13 Jas 1:12-15 But deliver us from evil.Gal 1:3-4 O Lord, shew thy mercy upon us. |
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The Collects12
Then shall follow three Collects; the first of the day, which shall be the same that is appointed at the Communion; The second for Peace; The third for Grace to live well. And the two last Collects shall never alter, but daily be said at Morning Prayer throughout all the year, as followeth, all kneeling.
A Collect for The Eighth Sunday After Trinity
The Second Collect, for Peace13
O GOD, who art the author of peace14 1 Cor 14:33 and lover of concord,15 in knowledge of whom standeth our eternal life,16 whose service is perfect freedom17 Rom 6:17-18; Defend us thy humble servants in all assaults of our enemies Psalm 64:1; that we, surely trusting in thy defence, Psalm 62:5-8 may not fear the power of any adversaries, through the might of Jesus Christ our Lord. Amen.
The Third Collect, for Grace18
O LORD, our heavenly Father, Almighty and everlasting God, who hast safely brought us to the beginning of this day; Defend us in the same with thy mighty power Psalm 59:16; and grant that this day we fall into no sin,19 neither run into any kind of danger; but that all our doings may be ordered by thy governance, to do always that is righteous in thy sight; through Jesus Christ our Lord. Amen.
Back to top of pageThe Anthem20
In Quires and Places where they sing here followeth the Anthem.
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A Prayer for the Queen's Majesty21
Then22 these five Prayers following are to be read here: Except when the Litany is read; and then only the two last are to be read, as they are there placed.
A Prayer for the Queen's Majesty.
O LORD, our heavenly Father, the high and mighty, Neh 10:9 King of kings, Lord of lords, 1 Tim 6:15 the only Ruler of princes, who dost from thy throne behold all the dwellers upon earth Ps 33:13; Most heartily we beseech thee with thy favour to behold our most gracious Sovereign Lady, Queen ELIZABETH; and so replenish her with the grace of thy Holy Spirit, that she may always incline to thy will, and walk in thy way. Ps 119:36-37 Endue her plenteously with heavenly gifts; grant her in health and wealth long to live; strengthen her that she may vanquish and overcome all her enemies;23 and finally, after this life, she may attain everlasting joy and felicity; through Jesus Christ our Lord. Amen.
Back to top of pageA Prayer for the Royal Family24
ALMIGHTY God, the fountain of all goodness, Jas 1:17 we humbly beseech thee to bless Philip, Duke of Edinburgh, Charles, Prince of Wales, and the Duchess of Cornwall, and all the Royal Family: Endue them with thy Holy Spirit; enrich them with thy heavenly grace; prosper them with all happiness; and bring them to thine everlasting kingdom; through Jesus Christ our Lord. Amen.
Back to top of pageA Prayer for the Clergy and People25
ALMIGHTY and everlasting God, who alone workest great marvels; Exod 34:10 Send down upon our Bishops, and Curates,26 and all Congregations committed to their charge, the healthful Spirit of thy grace; and that they may truly please thee, pour upon them the continual dew of thy blessing. Ps 133:3 Grant this, O Lord, for the honour of our Advocate and Mediator, Jesus Christ. 1 Jn 2:1-2 Amen.
Back to top of pageA Prayer of St Chrysostom27
ALMIGHTY God, who hast given us grace at this time with one accord to make our common supplications unto thee; and dost promise, that when two or three are gathered together in thy Name thou wilt grant their requests; Fulfil now, O Lord, the desires and petitions of thy servants, as may be most expedient for them; granting us in this world knowledge of thy truth, and in the world to come life everlasting. Amen.
Back to top of pageThe Grace
2 Corinthians xiii.
THE grace of our Lord Jesus Christ, and the love of God, and the fellowship of the Holy Ghost, be with us all evermore.28 Amen.
Back to top of pageA Closing Hymn
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A Closing Organ Voluntary
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Previous Page | Next Page (The Litany)
Footnotes
1 "The Apostles’ Creed". A very ancient creed, in this precise form it goes back to the Gallican (French) liturgy of the 8th century, and in a near-identical form to the 4th century. Very similar confessions of faith were popular in the 2nd century.
There are very substantial commentaries on the Apostles' Creed online at Google Books, including Bishop John Pearson's Exposition of the Creed and Bishop William Beveridge's The Church Catechism Explained..
...BELIEVING in one God, the Creator of heaven and earth, and all things therein, by means of Christ Jesus, the Son of God; who, because of His surpassing love towards His creation, condescended to be born of the virgin, He Himself uniting man through Himself to God, and having suffered under Pontius Pilate, and rising again, and having been received up in splendour, shall come in glory, the Saviour of those who are saved, and the Judge of those who are judged, and sending into eternal fire those who transform the truth, and despise His Father and His advent.
THE English Church has given considerable prominence to the Apostles' Creed. It is printed in the Book of Common Prayer seven times. Speaking of this Creed, Bishop Forbes writes, "From the days of St. Paul to this, these articles have been the sum and substance of Christianity. Nothing less than that is sufficient. Nothing more than that is of absolute necessity to sal vation. When a child is baptized, the Church demands no more of him, or of his sponsors, than an assent to the Apostles' Creed and when the Christian soul is going out of the world to meet its Judge, it is in the terms of the same Creed that the dying man is interrogated."
See also this longer extract, from Sparrow's Rationale &c., The Benefits Of Constantly Reciting The Creed
2 "Said or sung". "Said" is technical jargon for "chanted in a plain tune", whereas "sung" indicates a more embellished melody such as a professional singer might attempt.
3 "By the Minister and people standing".
FIT it is that every man, as well as the priest, should bear his part in it, since every man may do it for himself as well, nay, better than the priest can do it for him; for as every man knows best what himself believes, so it is fittest to confess it for himself, and evidence to the Church his sound belief, by expressly repeating of that creed, and every particular thereof, which is and always hath been accounted the mark and character, whereby to distinguish a true believer from an heretic or infidel.
We are required to say the creed standing, by this gesture signifying our readiness to profess, and our resolution to adhere and stand to this holy faith.
In addition to this, it is also proper for all people (including the priest and the choir) to face the altar during the recitation of the Creed, and also to bow slightly at the Name of Jesus.
WHEN we repeat it, it is customary to turn towards the East, that so whilst we are making profession of our faith in the blessed Trinity, we may look towards that quarter of the heavens, where God is supposed to have his peculiar residence of glory.
When we come to the second article in this Creed, in Reverence which the name of Jesus is mentioned, the whole congregation makes obeisance, which the church (in regard to that passage of St. Paul, That at the name of Jesus every knee should bow) expressly enjoins in her eighteenth canon: ordering, that when in time of divine service the Lord Jesus be mentioned, due and lowly reverence shall be done by all persons present, as it has been accustomed; testifying by these outward ceremomes and gestures their inward humility, christian resolution and due acknowledgment, that the Lord Jesus Christ, the true eternal Son of God, is the only Saviour of the world, in whom alone all the mercies, graces, and promises of God to mankind,for this life, and the life to come, are fully and wholly comprised.
THERE are two customs connected with the recitation of the Creed which require notice; the one, that of turning to the East, or towards the Altar, in saying it; the other, tbat of bowing at the holy Name of Jesus. Both of these customs are relics of habit which have only ceased to be universal (in tbe English Church, at least) in very modern times.
Clergy and people used formerly to look one way throughout the prayers and Creeds, that is, towards the Altar. "In some Churches," writes Thorndike, "the desk for the Prayer Book looks towards the Chancel; and for reading of Lessons we are directed to look towards the people. As the Jews in their prayers looked towards the Mercy-seat or principal part of the Temple (Ps. xxviii. 2), so Christians looked towards the Altar or chief part of the Church, whereof their Mercy-seat was but a type. Christ in His prayer directs us to Heaven, though God be every where; for Heaven is His throne, and we look toward that part of the church which most resembles it. Herein we correspond to the Jewish practice."
AMBROSE [of Milan, ?339-397] says, "Thou art turned to the East: for he that renounces the devil, turns unto Christ;" intimating that turning to the East, or rising sun, was considered as a conversion from Satan unto Christ; a change from darkness unto light: from serving idols to worship the fountain of light, the sun of righteousness.
4 "Creed of St Athanasius". Recited on Christmas Day, the Epiphany, Saint Matthias, Easter Day, Ascension Day, Whitsunday, Saint John Baptist, Saint James, Saint Bartholomew, Saint Matthew, Saint Simon and Saint Jude, Saint Andrew, and Trinity Sunday. To see the Athanasian Creed with notes, view this page as it is on Christmas Day.
5 "I believe".
IT should be remembered, that our Creed does not, like our prayers, run in the plural number. The Minister does not say in the name of the congregation, "We believe;" but he for himself, and every individual for himself, is directed to say, "I believe." We may, and in Holy Scripture we are often admonished, to pray for one another: But every man must believe for himself, and ought to make the profession of his belief with his own mouth, since every one is to be justified and saved by his own faith, and not by the faith of others. Let none of the people imagine, if they hear the Minister repeat it, and themselves say Amen, that this is sufficient; for every member of the congregation is as much concerned in the rehearsal of it, as the Minister himself.
6 "Born of the Virgin Mary". Bishop William Beveridge explains an important theological belief, that Mary is called Mother of God, a term enshrined in the Third Ecumenical Council, held at Ephesus in 431. His account is particularly important for the light it sheds on how authority is measured in classical Anglicanism.
THE Council, for the determination of this question, did not only consult the several texts in Scripture relating to our blessed Saviour, but considered likewise in what sense those places had been understood by the catholic Church before that time; for which end they caused the Nicene Creed, and several passages out of St. Cyprian, St. Basil, Athanasius, Gregory Nazianzen, and many others, to be read in council.
And from thence they gathered, and therefore pronounced, that according to the Scriptures, as interpreted by the catholic Church, Christ, though he have two natures, yet he is but one person, and by consequence that the Virgin Mary might properly be called Θεοτόκος,† because the same person who was born of her is truly God as well as man: which being once determined by an universal Council to be the true sense and meaning of the Scriptures in this point, hath been acknowledged by the universal Church ever since, till this time.
† "Theotókos", God-bearer, Mother of God.
7 "Was crucified". Docetism, a very ancient heresy, claimed that Christ only appeared to be a fleshly human being, and that he did not really die on the cross. But if he did not truly die, he did not rise from the dead; and then how can he truly raise us from the dead (cf. 1 Cor 15:12-10)?
STOP your ears, therefore, when any one speaks to you at variance with Jesus Christ, who was descended from David, and was also of Mary; who was truly born, and did eat and drink. He was truly persecuted under Pontius Pilate; He was truly crucified, and [truly] died, in the sight of beings in heaven, and on earth, and under the earth. He was also truly raised from the dead, His Father quickening Him, even as after the same manner His Father will so raise up us who believe in Him by Christ Jesus, apart from whom we do not possess the true life.
8 "At the right hand".
ACCORDING as He prayed also when He was upon earth, "Father, I will that they also whom Thou hast given Me be with Me where I am" (John 17:24). This intercession, I believe, Jesus Christ is continually making in Heaven for all His faithful people upon earth. For He was not only set there at first, but, as it is in the Creed, "He sitteth at the right hand of God:" He sitteth there at this time, and at all times continually: and so never ceaseth to make intercession for us: but we may always say, "He now appeareth in the presence of God for us."
Hence it is, that although the Almighty Creator and Governor of the world be continually offended by all men upon earth; yet He is good and kind unto them all: but infinitely gracious and merciful to such as repent and believe the Gospel, because they have a Mediator or Advocate sitting continually at His right hand, and interceding there so effectually for them, that their sins are all pardoned, and God is perfectly reconciled to them.
9 "Communion of saints". The fact that the Church of England does not encourage addressing petitions to the saints does not, at all, mean that we are oblivious of the communion of saints, i.e. the company of those who have died in the faith of Christ. We are obliged by this article of the creed to recognise that they are alive, and praising God even now.
FOR this honour also have all the saints, that all the honour done to them, all the honour done by them, by the saints in earth to the saints in heaven, all the virtues of the one, all the praises of the other, are to the honour, and praise, and glory of God, in all the "congregations of the saints," whether in heaven or earth.
It is not fit, therefore, any of them should be forgotten, from whose memories God receives so much; not reasonable to deny them any honour that so redounds to God's. The Psalm (Ps 149:9) gives them it, and the day gives them it; God says they shall have this honour, and the Church this day pays it, and we must pay it, if we honour either him or her, God or the Church, or father or mother; pay it to them all — to all to whom it is due, all honour that is due.
10 "Forgiveness of sins".
THE third part of repentance is faith, whereby we do apprehend and take hold upon the promises of God, touching the free pardon and forgiveness of our sins: which promises are sealed up unto us, with the death and bloodshedding of his son Jesu Christ.
For what should avail and profit us to be sorry for our sins, to lament and bewail that we have offended our most bounteous and merciful Father, or to confess and acknowledge our offences and trespasses, though it be done never so earnestly, unless we do steadfastly believe, and be fully persuaded, that God, for his son Jesuss Christ's sake, will forgive us all our sins, and put them out of remembrance, and from his sight?
11 "Life everlasting".
IS not this a salvation, which may well call forth all our strongest efforts, though the gate may be narrow, and the way steep and uneven? What do we behold, what do we hear, which can draw us aside from so glorious a journey, or persuade us to desert our Heavenly Guide, who is leading us forward to happiness and victory?
12 "The Collects".
THAT the greater part of the Collects retained in the Book of Common Prayer, were the production of the ancient Fathers of the Church, is a consideration, which to the pious Christian will afford satisfaction and delight. In the Collects and Prayers of the Church, we offer up those consecrated devotions, which from the mouths and hearts of holy men, have, from age to age, ascended like the incense up to heaven; and have been a more pleasing and acceptable sacrifice to the Almighty, than "thousands of rams and ten thousands of rivers of oil."
13 "For peace". Taken from the Gregorian Sacramentary (9th century).
14 "The author of peace". Bishop Joseph Barber Lightfoot wrote, that Christian peace is not (1) the "world peace" of politicians, impossible in a fallen world; (2) opting out of life altogether; (3) persuading yourself that sin isn't sin, a fatal narcotic; or (4) freedom from persecution or trials.
SUCH might be the world's idea of peace. But He has promised to endow us with a spirit, which shall rise triumphant over all these things, and bear us up into a region of calm, unbroken, perennial peace. Two worlds are ours; this lower world with its privations, its miseries, its distractions, its fretting cares, which we realise only too vividly without an effort; that higher world, into which we are even now translated by faith, where even now the tear is wiped from every eye, and there is no more death, nor sorrow, nor pain.
Peace is found only in Christian faith and holiness; the things of this world do not grant this deep peace.
RETREAT from the corrupting vanities of the world to Christ, to religion, and to virtue. ... The true satisfaction of the human mind is only to be found in religion and goodness; in a purified heart and a virtuous life. All other plans of happiness are fallacious, and pregnant with disappointment. It is only by acquainting ourselves with God that we can find peace. And those who are weary and heavy laden now shall be weary and heavy laden to the end, unless they come to him who only can give them rest.
As God is the author of peace, only he can work it among us, because only he can change hearts. The peacemaker must be content to be the active instrument through which God brings peace.
THIS power indeed belongeth unto God. It is he only that changes the heart, without which every other change is lighter than vanity. Nevertheless, it pleases him who worketh all in all, to help man chiefly by man; to convey his own power, and blessing, and love, through one man to another.
Therefore, although it be certain that "the help which is done upon earth, God doeth it himself;" yet has no man need, on this account, to stand idle in his vineyard. The peace maker cannot: he is ever labouring therein, and, as an instrument in God's hand, preparing the ground for his Master's use, or sowing the seed of the kingdom, or watering what is already sown, if haply God may give the increase.
15 "Concord". Concord on earth is an imitation of the unity of the Blessed Trinity, and of the choirs of angels that praise him without ceasing.
WHEN good men pray with one heart and in a holy assembly, that is, holy in their desires, lawful in their authority, though the persons be of different complexions, then the prayer flies up to God like the hymns of a choir of angels; for God, — that made body and soul to be one man, and God and man to be one Christ; and three persons are one God, and His praises are sung to Him by choirs, and the persons are joined in orders, and the orders into hierarchies, and all that God might be served by unions and communities, — loves that His church should imitate the concords of heaven, and the unions of God, and that every good man should promote the interests of his prayers by joining in the communion of saints, in the unions of obedience and charity with the powers that God and the laws have ordained.
As with public peace, public concord is a divine work, not a human one. Consequently, it requires constant prayer and petition together in common and public prayer.
BE sure, no People have any Ground to expect publick Peace and Tranquillity, without praising and praying publickly unto Him, who alone can give it. ... But blessed be GOD, though they be but few, there are some, who really believe GOD's Word, and accordingly pray every Morning and Evening; not only for themselves, but for the Country where they live; for all their Governors both in Church and State, and for all Sorts and conditions of Men among us. To these, the whole Kingdom is beholden for its Support and Preservation.
But because it is a divine work, there is a limit to what Christians can bargain away in the pursuit of concord among brethren.
WHILE we are solicitous to enlarge to the utmost the boundaries of our Lord's kingdom, and "without respect of persons," would bid to the marriage feast as many as will come in; still must we remember that it is not in our power to alter the tenor of that covenant, by which all who obtain admission are necessarily bound. Over that we have no control. "As many as walk after that rule, peace be upon them, and upon the Israel of God."
But no latitude being given for a departure from that rule, the privilege of Church-membership, however in other respects unlimited and universal, can only be effectual when exercised in conformity with the will of its heavenly Founder. The inference is obvious. Though we enlarge our views of Christianity to its utmost extent, though our charity be as expansive as the Gospel itself, we cannot extend its benefits further than that sacred charter extends them. We cannot alter or modify that charter; we cannot dispense with any one of its conditions.
16 "In knowledge of whom standeth eternal life". This "knowledge" is not abstract. It is faith and holiness, the "wedding garment" of the parable (Mt 22:1-14).
THE christian character, with all its parts, and features, and graces, may be comprised in two short words, Faith and Holiness. Faith in Christ, as the author of eternal life, to those who trust in him; and holiness of conduct resulting from that faith in obedience to his commands.
This is the wedding garment. This is the character which we must put on here on earth, that we may be ready and appear clothed in it when our summons comes. Not that there are two garments; or that "Christ is divided;" or that salvation is partly by faith, and partly by holiness; but the faith which God expects to see in every Christian, is that faith which leads to santification and works by love.
17 "Perfect freedom". Christian freedom is not a licence to do as we please. That invariably ends in slavery, addiction to vice. Christians are free because they exercise, by grace, a self-discipline which keeps them truly at liberty.
TO BE free, therefore, imports, in general, our being placed in such circumstances, that, within the bounds of justice and good order, we can act according to our own deliberate choice, and take such measures for our conduct as we have reason to believe are conducive to our welfare; without being obstructed either by external force, or by violent internal impulse....
Vice is inconsistent with liberty, as it deprives sinners of the power of free choice, by bringing them under the dominion of passions and habits. Religion and virtue address themselves to reason. They call us to look round on every side; to think well of the consequences of our actions; and, before we take any step of importance, to compare the good with the evil that may ensue from it.
18 "Third Collect". From a Greek Euchologion (prayer book).
19 "Fall into no sin". It is true that "If we say that we have no sin, we deceive ourselves, and the truth is not in us" (1 John 1:8). However, it is also true that by the ceaseless prayer and self-discipline which the grace of God grants to those whose hearts he has opened, the grip of sin can be loosened, and we can spend more time free from its influence. This is what is known as sanctification.
SANCTIFICATION, then, as well as justification, is the privilege of man in his regenerated state. By the grace imparted to him he is "strengthened with might in the inner man." The natural bias to evil is powerfully counteracted by the imperceptible operation of this heavenly gift.
The will, though not irresistibly controlled, is prompted and incited by the suggestion of the most urgent and effectual motives. The intellect, cleared of those mists of prejudice and passion which intercept its views of truth and rectitude, so much the more readily discerns and approves what is good. Restored again to its just ascendancy over the inferior faculties, it resumes its sway, and is with less reluctancy obeyed.
20 "The Anthem". The direction to sing an anthem at this point was inserted for the 1662 Book. However, the practice was already well established.
THE 24th [of March], being Midlent Sunday, Dr. Sandys, bishop of Worcester, preached at St. Paul's Cross in his habit; the mayor and aldermen present, with the earl of Bedford, and divers other persons of quality: as was customary in these times for the nobility and court to resort to these sermons.
The same day, in the afternoon, bishop Barlow, one of king Edward's bishops, now bishop of Chichester, preached in his habit before the queen. His sermon ended at five of the clock: and presently after her chapel went to evening song: the cross, as before, standing on the altar, and two candlesticks, and two tapers burning in them: and, service concluded, a good anthem was sung.
At this time, the service in the 1559 Prayer Book finished after the Third Collect ("for Grace"). It was here that an anthem or hymn was sung. The encouragement to sing a free choice of anthem came from Queen Elizabeth herself.
FOR the comforting of such as delight in musick it may be permitted, that in the beginning or at the end of the Common Prayer, either at morning or evening, there may be sung an hymn or such like song to the praise of Almighty God, in the best sort of melody and musick that may be conveniently devised; having respect that the sentence [i. e. sense] of the hymn may be understanded and perceived.
IN its earliest form, the Anthem, or Antiphon, seems to have been a single verse out of any Psalm repeated after the recitation of the Psalm (and, in later times, before its recitation also) with a view of fixing the key-note, so to speak, of the Psalm; of bringing into prominence, and fastening attention upon, some special idea contained within it. In course of time the Antiphons came to be selected, not exclusively from the particular Psalms to which they were affixed. Appropriate passages of Scripture from any part, even short uninspired sentences in prose or verse, came to be similarly applied. ...
OUR Church composers, in casting about for suitable words, seem first to have had recourse to the old Antiphons, many of which they set to music. Other similar brief and characteristic passages of Holy Scripture, Prayers, Hymns, and the like, were speedily selected for the same purpose; but the name "Anthems," whether they happened to have been used as Antiphons or not, equally attached itself to all.
21 "A Prayer for the Queen". Cf. 1 Tim 2:1-4.
THIS occurs first in two books of Private Prayers, the one entitled "Psalmes or Prayers taken out of Holye Scripture" (1545—1548), tho other, "Prayers or Meditations ... collected out of holy works by the most virtuous and gracious Princess Katherine [Parr], Queen of England, France, and Ireland. Anno dni 1547." It was also inserted in the Morning Prayer, printed in the Prymer of 1553, as the "Fourth Collect." In Queen Elizabeth's reign (1559) it was placed with other prayers and in its present shape, before the Prayer of St. Chrysostom at the end of the Litany. Our present usage was first adopted in the Form of Prayer for March 24, 1604, commemorating the entry of James I. into England.
It was Bishop Cosin who recommended that their use at Morning and Evening Prayer be made explicit, with one eye on the republican sympathies of what had lately been Oliver Cromwell's Parliament.
THE prayer for the queen and the royal progeny is not authorized by Act of Parliament, but first added by the order and commandment of King James, and since continued by King Charles, with some variation, agreeable to his own time and condition. Which, to free it from any exception that a Parliament might take against it, were not amiss to be here noted by a special rubric in the margin.
The Revd Archibald Alison reminded us that our Constitutional Monarchy envisages not an absolute Ruler or lawmaker with unrestricted powers, but an inspiration and a guide from whom we learn respect and responsibility.
THE attitude, therefore, which becomes him, is not that of the legislator, or the hero, but that of the Father Of His People;—the virtues which suit the majesty of his situation are not those which dazzle, but those which bless mankind;— and the radiance which ought to surround his throne, is not that of personal and dangerous greatness, but that of legitimate power, and paternal authority.
22 "Then". John Henry Blunt took the view that the rubric is a single direction: "In Quires and Places where they sing here followeth the Anthem. Then these five Prayers following are to be read here &c".
Blunt understood this to mean that where there is no quire (i.e. in most parish churches, as opposed to Cathedrals, and Royal and University Chapels) the whole service still ends, as it always did, after the Third Collect. The prayers for the Queen and the Clergy are responsibilities that fall on institutions with some national status.
IT is clear that, the two Rubrics being placed where they are at the same time, the "Then" of the second derives its meaning entirely from the words which immediately precede it in the first Rubric.
From this the conclusion may be drawn that where an Anthem does not follow the third Collect, the five remaining prayers are not to be said, but the Morning Prayer terminated (as it was for a hundred years after the Reformation, by express rule) at the third Collect. This view of the second Rubric is confirmed by the "as they are there placed" which concludes it.
An explanation of such an usage may be found in the difference of position between ordinary parish churches and the churches defined by the expression, "Quires and places where they sing." The latter are of a more representative character than the former, and usually in a more public situation; and in these, the daily commemoration of the Sovereign, the Royal Family, and the Clergy becomes a public duty, in a higher degree than in village churches, or others where the service is usually of a more humble character.
You can see the closing prayers at the Litany here.
23 "Overcome her enemies". This prayer must be taken to assume that our Monarch has engaged in conflict for worthy causes.
UNDER temporal prosperity the Prayer includes victory over his enemies; "that he may vanquish and subdue all his enemies." By the enemies of the established Church, this and similar passages in our Liturgy have been misrepresented, as recommending aggrandizement and conquest.
On Christian principles, the Church must presuppose, that Christian princes will engage in no wars, which are not undertaken in just and necessary defence.— She knows, that all war, excepting in cases of unjust aggression from abroad, or unnecessary resistance to the measures of government at home, is equally repugnant both to the letter and spirit of the religion taught by Jesus Christ. In her Offices, day by day, she prays for peace. In her Litany, or general Supplication, thrice a week, she deprecates war, and from "battle and murder" entreats deliverance.
Whenever she prays for a blessing on the arms of her sovereign, and for victory over all his enemies, she must be understood to pray for the ends of victory; the preservation of the lawful and just rights of his Majesty and of these Realms, deliverance from the power of enemies, and the restoration of quietness and peace.
24 "For The Royal Family". Added to the Litany, though not as a formal revision, in 1604 on the Accession of King James I. It was brought into Morning and Evening Prayer for the 1662 revision.
THIS Prayer was added to our Liturgy under James I. before whom no Protestant sovereign had issue. At its first appearance it began "Almighty God, which has promised to be a father to thine elect and their seed." These words were perhaps thought too favourable to Calvinistic opinions; for they were afterwards expunged. The present introduction, "Almighty God, the fountain of all goodness," was borrowed from an ancient Saxon Prayer, which is said to have been composed for the coronation of a Queen.
25 "For The Clergy And People". An ancient prayer, going back to the Gelasian Sacramentary (8th century). It was introduced first into the Litany in 1544, and then into the 1662 Prayer Book.
26 "Curates". Not in the sense of a junior or trainee clergyman, but in the sense of any person with the "cure of souls", including all parish clergy.
BY the word Curates, the Church does not mean in particular to describe what the term now generally imports, Assistant Curates, who for a stipend, at present regulated by Act of Parliament, assist the beneficed Clergy in performing the duties of their respective parishes: but by Curates the Church means all those, to whom the Bishop, as chief pastor under Christ, has committed the cure or care of some part of his flock.
Their office is to catechise the young, to instruct the ignorant, to encourage the good, to reprove the wicked, to help the weak-hearted, to comfort the afflicted, to relieve the distressed, to visit the sick, to present the prayers of the congregation, to preach the word of God, to administer the holy Sacraments, and to perform the other rites and ceremonies appointed by the Church. They are required, not only to be diligent in teaching, exhortation, and prayer, and in the study of the Holy Scriptures; but they are likewise to shew themselves a pattern of all Christian virtues and graces, that, both by their doctrine and example, they may be a means of saving the souls committed to their charge.
When we reflect upon the extent and importance of the sacred office, we shall require no farther considerations to induce us to pray for the Clergy, as well knowing that without the grace of God assisting his labours, the best endeavours of the ablest Minister of the Gospel, will be unprofitable and vain.
27 "A Prayer Of St Chrysostom". Taken from the Divine Liturgy (Communion service) of the Greek Church, attributed to St John (?347-407) "Chrysostom" ("Golden-mouth"), the Patriarch of Constantinople from 398. The Liturgy which bears his name is certainly of a much later date, probably the 9th century in its present form. This prayer was brought into the Litany under the auspices of Archbishop Cramer, in 1544. Like the other prayers in this section, it was added into the Prayer Book Morning and Evening services for the revision of 1662.
28 "The Grace". Taken from the morning service of the Mediaeval Church known as Terce, said at the Third Hour (nine o'clock), the time for which Morning Prayer is now appointed. Initially, it was however placed in the Litany (1559); it was added into Morning and Evening Prayer in 1662.
29 "With us all evermore". There are two curious facts about this phrase.
First, it reads "with us", whereas the old Capitulum at Terce read "with you", in keeping with other occurrences of it in the Sarum Use, and also in the Eastern liturgies — except for that of St James, which has "with us". Second, "evermore" is not in the Bible text, nor in any of the usual liturgical sources of East or West.
Blunt speculates that it is an extremely ancient form that goes back to before the Sarum revisions of St Osmund (d. 1099), and to a time when Eastern influences on the English Church were more marked. See John Henry Blunt (1823-1884), "The Annotated Book Of Common Prayer", Morning Prayer. The Five Prayers..
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