BOOK I. GENERAL HISTORY OF THE BOOK OF CHAPTER I. SERVICE-BOOKS OF THE EARLY CHURCH. A. D. 1-590. 1. Early Origin of the Book of Common Prayer. The construction of our English Book of Common1 Prayer can only be understood by reference to the earlier forms from which it is derived. It is an inheritance that has come down to us from the remote ages of Christianity, and originated in the Form of Worship that was used by the Apostles. 1 Common used by all, serving for all. Common Prayer is distinguished from private or family prayer by Latimer in his first sermon on the Lord's Prayer, where he says, "I told you of the diversity of prayer, namely, of the common prayer, and the private;" also in Stat. 2 and 3, Edw. VI. c. 1, where " common and open prayer" is distinguished from "private prayer." Similarly in the Prayer of St Chrysostom we have "common supplications;" and in Acts ii. 44, we read that "the believers had all things common;" in Tit. i. 4, of "the common faith," in Jude 3, of "the common salvation;" Bacon also speaks of "Princes that ought to be common parents;" Essays, xv. 55. Compare "Oure ffadire pe byschoppe hase ordeyned for pe comone profett;" Religious Pieces in Prose and Verse, p. 2; Early English Text Society; and see the Bible Word-Book, pp. 118, 119. 2. Apostolic Custom. Respecting this earliest Form of Worship, we gather from the New Testament that the first believers1 (1) continued stedfastly in the Apostles' doctrine; (2) persevered in fellowship and communion' with one another; (3) attended constantly on the breaking of the Bread3; and (4) were stedfast in public and private prayers*. 3. The Breaking of the Bread, or celebration of the Eucharist, was at first, and for some time, till abuses put an end to the practice, inseparably connected with the chief actual meal of each day. Though from the scarcity of documents of that age we have no actual proof of the fact, still it is in the highest degree probable that in this solemn act the Apostles used some form of sound words, that at least they did what they saw their Lord do, recited the words of institution, and used the Lord's Prayer. 4. Earliest Forms not written. From the age, however, of the Apostles downwards some Form, some Liturgy, was always used in every branch of the Ca 1 Ησαν προσκαρτεροῦντες τῇ διδαχῇ τῶν ̓Αποστόλων. Acts ii. 42. 2 Τῇ κοινωνίᾳ, Acts ii. 42, explained by the εἶχον ἅπαντα κοινὰ in verse 44. 2 Tŷ kλáσel toû aprov, Acts ii. 42, where the force of the article is to be observed. Taîs πpoσevxais, Acts ii. 42, which would include (i) attendance at the public prayers in the Temple at the stated hours, (ii) private prayer among themselves. 246. 5 See Guericke's Antiquities of the Christian Church, p. 6 Liturgy comes from the Greek Necroupyia, which word has passed through the following meanings: (1) A civil service, or state burden, especially in the technical language of Athenian law (2) A function or office of any kind: (3) Sacerdotal ministration especially, whether among heathen nations, or among the Jews (Heb. viii. 6, ix. 21); (4) The Eucharistic services: and thence (5) more generally, Set forms of divine worship. See Prof. Lightfoot on Philippians, ii. 17. tholic Church. It does not appear indeed that during the ages of persecution these Forms were written down. For there is no record of any seizure of the ritual books of the Christians by the heathen, and the more sacred portions of the public service were concealed from all but communicants1. 5. Testimony of Justin Martyr. The earliest account of the Service used in the Christian Church is that given by Justin Martyr (A. D. 140), in his Apology for the Christians, addressed to the Emperor Antoninus Pius. From it we gather (1) that on a stated day, called Sunday, the early Christians, whether dwelling in towns or in the country, were wont to assemble in one place; (2) that the memoirs of the Apostles or the writings of the Prophets were then read as long as time permitted; (3) that, when the reader had ceased, one of the brethren who presided delivered a discourse, exhorting those assembled to the imitation of the good things read; (4) that then all stood up together and offered prayers; (5) that, prayer3 being ended, Bread was brought in, and Wine mixed with water, and placed before the President, who offered up prayers and praises, at the close of which the people said Amen; (6) that the consecrated elements were then distributed and received by every one, and a portion was sent to those who were absent. 6. Some Form probable. While in this account there are no signs of a written, or indeed of a settled ritual, it may be reasonably argued that in the consecration of the elements some well-known and well-remembered form of prayer and thanksgiving was used, to which additions were made as time went on. 1 See Guericke's Antiquities, p. 260. 2 S. Justini Apologia, Chaps. LXVI, LXVII. 8 Καὶ παυσαμένων ἡμῶν τῆς εὐχῆς, ἄρτος προσφέρεται καὶ οἶνος καὶ ὕδωρ, καὶ ὁ προεστώς εὐχὰς ὁμοίως καὶ εὐχαριστίας, ὅση δύναμις αὐτῷ, ἀναπέμπει, Just. Apol. cap. LXVII. |