Ita ut per omnia (sicut jam supra dictum est) et Unitas in Trinitate: et Trinitas in Unitate veneranda sit.

Qui vult ergo salvus esse: ita de Trinitate sentiat. Sed necessarium est ad æternam salutem : ut incarnationem quoque Domini nostri Jesu Christi fideliter credat.

Est ergo fides recta, ut credamus et confiteamur : quia Dominus noster Jesus Christus, Dei Filius, Deus et homo est.

Deus est ex substantia Patris ante sæcula genitus : et homo est ex substantia matris in sæculo natus.

Perfectus Deus, perfectus homo: ex anima rationali et humana carne subsistens.

Equalis Patri secundum Divinitatem : minor Patre secundum humanitatem.

Qui licet Deus sit et homo: non duo tamen, sed unus est Christus.

Unus autem, non conversione Divinitatis in carnem : sed assumptione humanitatis in Deum.

Unus omnino, non confusione substantiæ : sed unitate personæ.

Nam sicut anima rationalis et caro unus est homo: ita Deus et homo unus est Christus.

Qui passus est pro salute nostra, descendit ad inferos : tertia die resurrexit a mortuis.

Ascendit ad coelos, sedet ad dextram Dei Patris omnipotentis inde venturus est judicare vivos et mortuos.

Ad cujus adventum omnes homines resurgere habent cum corporibus suis : et reddituri sunt de factis propriis rationem.

Et qui bona egerunt ibunt in vitam æternam : qui vero mala in ignem æternum.

Hæc est fides catholica, quam nisi quisque fideliter firmiterque crediderit: salvus esse non poterit.

Gloria Patri, &c.

taken from

The author of the Creed derived very much of Phrases his phraseology from the writings of St Augustine, St Augusas will appear from the following quotations'.

Recte igitur Catholicæ disciplinæ majestate institutum est, ut accedentibus ad religionem fides persuadeatur ante omnia. Aug. de Util. Cred. 13.

1 From Mr. Stephens's edition of the Book of Common Prayer, p. 501, &c.

tine.

152 PHRASES TAKEN FROM ST AUGUSTINE. [CH.

Estque ipsa æterna et vera et cara Trinitas, neque confusa, neque separata. De Civit. Dei, XI. 28.

Catholicam fidem, quæ nec confundit nec separat Trinitatem, nec abnuit tres personas, nec diversas credit esse substantias. Contr. Maximin. II. 22.

Quicquid est Pater quod Deus est, hoc Filius, hoc Spiritus Sanctus. In Ps. LXVIII.

Eternus Pater, coæternus Filius, coæternus Spiritus Sanctus. Serm. cv. de Verb. Luc. 11.

Nec tamen tres omnipotentes, sed unus omnipotens. De Trinit. v. 8.

Deus Pater, Deus Filius, Deus Spiritus Sanctus. Ibid. VIII. Proœm.

Non tamen tres Deos, sed unum Deum dicimus. Ibid. v. 8.

Sic et Dominum si quæras, singulum quemque respondes; sed simul omnes non tres dominos Deos, sed unum Dominum Deum dico. Contr. Maximin. II. 23.

Cum de singulis quæritur, unusquisque eorum et Deus et omnipotens esse respondeatur; cum vero de omnibus simul, non tres dii vel tres omnipotentes, sed unus Deus omnipotens. De Civit. Dei, XI. 24. (The phrase veritas Christiana is in Tertull. adv. Marcion. 1. 3.)

Dicimus Patrem Deum de nullo. Serm. CXL.

Ille Filius est Patris, de quo est genitus; iste autem Spiritus utriusque, quoniam de utroque procedit. Contr. Maximin. 11. 14.

Neque natus est sicut unigenitus, neque factus. De Trin. v. 14.

Unus est Pater, non duo vel tres; et unus Filius, non duo vel tres; et unus amborum Spiritus, non duo vel tres. Contr. Maximin. 11. 23.

In hac Trinitate non est aliud alio majus aut minus. Serm. CCXIV. in tradit. Symb. 3.

Necessaria est omnibus fides Incarnationis Christi. Serm. CCLXIV. de Ascens. Dom. 4.

Proinde Christus Jesus Dei Filius, est et Deus et homo. Enchirid. 35.

Deus ante omnia sæcula, homo in nostro sæculo. Ibid.

Pater ergo et Filius unius sunt ejusdemque substan. tiæ. Hoc est illud HoмOOUSION, &c. Contr. Maximin. II. 14.

Equalem Patri secundum divinitatem, minorem autem Patre secundum carnem, hoc est secundum hominem. Ad Volusian. Ep. cxxxvII.

Utrumque autem simul non duo, sed unus est Christus. In Joh. Evang. xiv. Tract. LXXVIII.

Nemo ergo credat Dei Filium conversum et commutatum esse in hominis filium; sed potius credamus et non consumta divina et perfecte assumta humana substantia, manentem Dei Filium, factum hominis filium. Serm. CLXXXVII. in Nat. Dom.

Idem Deus qui homo, et qui Deus, idem homo: non confusione naturæ, sed unitate personæ. Serm. CLXXXVI. in Nat. Dom.

Sicut enim unus est homo anima rationalis et caro, sic unus est Christus Deus et Homo. In Joh. Evang. XIV. Tract. LXXVIII.

Meaning of the word Litany.

CHAPTER VII.

The Litany, and Occasional Prayers and Thanks

THE

givings.

HE word Litany was originally applied to any earnest petition, whether public or private, whether addressed to God or man; as we may see from the use of the word Auraveúw in Homer and Hesiod. By the ancient Christians the word was used as another term for prayer. Eusebius says of Constantine, that a short time before his death he entered the Church of the Martyrs at Heliopolis, and there offered supplications and litanies to God; ἱκετηρίους εὐχάς τε καὶ λιτανείας ἀνέπεμπε τῷ Θεῷ. But towards the end of the fourth century the word was more especially applied in the Eastern Church to certain solemn Offices performed with Origin of processions of the clergy and people. The Arians of service. of Constantinople, in the time of St Chrysostom,

this kind

not being permitted to meet for divine service within the walls, paraded through the city, singing anthems and hymns suited to their heresy, and so proceeded to their place of worship outside the city. To counteract the effect which this display might have upon the people, Catholic processions were established on a more splendid scale, which were called litanies. From the East they passed into the West, where at first they were used as occasional supplications in time of excessive rain

1 Vit. Const. IV. 61.

or drought. Mamertus, Bishop of Vienne, in France, about the year 460, when his diocese had been visited with several dreadful calamities, appointed litanies, or rogations, as they were called in Latin, to be celebrated annually on the three days preceding the feast of the Ascension. These days consequently acquired the name which they still retain, of rogation days. About the year 590, on account of a great pestilence at Rome, Pope Gregory the Great appointed a litany to be solemnized on St Mark's day. This was called litania major, also litania septiformis, because the people went in procession in seven distinct classes; first the clergy, then the laymen, then the monks, after them the virgins, then the married women, next the widows, and last of all, the poor and the children. These processional services having been at first instituted on occasions of public distress, were repeated on the anniversaries of those occasions, and at other times of humiliation, e.g. in the time of Lent, and on Wednesdays and Fridays. From the Gallican Church they were introduced into England at a very early period; and in the Anglo-Saxon Church the Rogation days were called Gang days. The litania major of St Mark's day was sanctioned by the English Council of Cloveshoe in 747. A litany of the English Church has been printed, as old probably as the eighth century, containing a large portion of that which we repeat at the present day, and preserving exactly the same form of petition and response which we still use'.

It appears, therefore, that this kind of Service

1 Palmer, Eng. Rit. 1. 288. See the Litany of the AngloSaxon Church, belonging to the 9th or 10th century, printed by Mr Procter, Hist. of the Book of Common Prayer, p. 230.