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Ps. xxviii. 9.
Answer. And mercifully hear us when we Et exaudi nos in die qua invoca- Salisbury Use. call upon thee.
Salvum fac populum tuum, Domine.
Et benedic bæreditati tuæ.
Priest. 2 Kings xx. 19. Give peace in our time, O Lord. Domine, fiat pax in virtute tua.
Because there is none other that Et abundantia in turribus tuis. 2 Chron. xxxii. 8. fighteth for us, but only thou, O God.
Priest. Ps. ll. 10, 11. O God, make clean our hearts within [Cor mundum crea in me, Domine. [Ps. Miserere mei
Gen. vi. 3.
auferas a me.]
I The Second Collect, for Peace.
peace and lover of concord, in quem nosse vivere : cui servire, Gre
• Ps. lxviii. 6.
cxxxiii. 1. 1 Cor. xiv. 33. Matt. v. 9. John xvii. 3. viii.
Gregor. and Gelas.
Domine, exaudi orationem meam.
has already been referred to, is again brought out strongly in the Et clamor meus ad te veniat.
versicle and response, “Endue Thy ministers with righteousness : Dominus vobiscum.
And make Thy chosen people joyful.” It is impossible not to Et cum spiritu tuo.
identify the latter words, in their Christian sense, with the words Oremus.
of St. Peter, “But ye are a chosen generation, a royal priesthood, [Deinde dicitur Oratio propria .. ]."
an holy nation, a peculiar people, that ye should show forth the From this it appears as if the collect, as well as the versicles, praises of Him who hath called you out of darkness into His were to be said standing; and Bishop Cosin thought this was the marvellous light;" and in a preceding verse of the same chapter, meaning of our present Rubric. The intention of the Reformers “Ye also, as lively stones, are built up a spiritual house, an holy seems indeed to have been that, throughout the Prayer Book, the priesthood, to offer up spiritual sacrifices acceptable to God by Priest should kneel with the people in confessions and penitential Jesus Christ.” (1 Pet. ii. 5. 9.) This subject is treated of at prayers, but stand, as in the Communion Office, while offering greater length in the notes on the Confirmation Service; but the all other prayers. The standing posture has been almost uni. doctrine, or rather the practice of the doctrine, pervades the versally set aside in Morning and Evening Prayer, except during Prayer Book ; the whole system of responsive worship being the recitation of these versicles; and its revival would be repug. founded upon it. See also a note on the “ Amen” of the Laity nant to natural feelings of humility. But it was originally at the consecration of the Blessed Sacrament. ordered as a sign of the authoritative position which the Priest occupied as the representative of the Church; and official gestures
THE THREE COLLECTS. ought not to be ruled by personal feeling. At the same time the established usage makes a good ritual distinction between the all kneeling] See the preceding remarks on this posture prayers of the ordinary offices and those of the Eucharistic | in the Preces. It is only necessary here to add that the words, Service.
“ The Priest standing up, and saying, Let us pray. Then the The same great truth as to the priesthood of the Laity, which Collect of the Day,” followed those of the present Rubric until
9. Eph. vi, 10-13. Rom. viii. 31. 35.
Wohny 2020 eternal life, whose service is perfect | pugnationibus supplices tuos; ut qui cf. Seneca de
vii. freedom; defend us thy humble ser- in defensione tua confidemus, nullius XV., " Deo iii. C– vants in all assaults of our enemies; hostilitatis arma timeamus. Per Je- est."
1.35. that we surely trusting in thy defence, sum Christum Dominum nostrum. Jer, xi. 5 marg.
g. may not fear the power of any adver Amen,
saries, through the might of Jesus
The Third Collect, for Grace.
Almighty and everlasting God, tens, æterne Deus, qui nos ad Chero
T a. Ixiv, 8.
1552, representing the old usage of the Church. As this direction 3. The Sunday collect is ordinarily superseded by the collect of was thrown further back, and no direction for the Priest to | any festival which occurs on the Sunday. kneel inserted in its place here, the Rubric appears to order the 4. But if any festival occurs on any of the following Sundays, same posture at the versicles and the collects, as has been already | both collects should be used, that for the Sunday being said shown.
first. $ The First Collect, of the Day.
5th Sunday in Lent. The central point of all Divine Worship, towards which all Septuagesima Sunday. 6th » » other services gravitate, and around which they revolve, like Sexagesima Sunday.
Easter Day. planets round a sun, is the great sacrificial act of the Church, the Quinquagesima Sunday. Sunday after Easter. offering of the Holy Sacrament. The ordinary services of Mattins 4th Sunday in Advent. Whit-Sunday. and Evensong are therefore connected with it ritually by the use 1st Sunday in Lent.
Trinity Sunday. of the collect “that is appointed at the Communion,” to which The same rule is applicable to Ash-Wednesday, Maundy Thursprecedence is given over all other prayers except the Lord's | day, Good Friday, Easter Even, and Ascension Day. Prayer, and the versicles from Holy Scripture. This collect is But on other week-days following the above Sundays, a Festival the only variable prayer of the Communion Office, and it is Collect should take precedence of the Sunday Collect, as the almost always built up out of the ideas contained in the Epistle collects of the three days after Christmas take precedence of that and Gospel appointed for the Sunday or other Holyday to which of Christmas Day. it specially belongs; these latter, again (see Introduction to Col. 5. The following are special usages connected with several lects, &c.], being selections of most venerable antiquity, intended days and seasons :to set a definite and distinctive mark on the day with which they Advent Sunday is to be used until the morning of Dec. 24) are associated. Thus the first collect of Morning and Evening
» Dec. 31 Prayer fulfils a twofold office. First, it connects those services Circumcision
» Jan. 5 with the great act of sacrificial worship which the Church intends Epiphany
Saturday to be offered on every Sunday and Holyday (at least) to her Lord; = Quinquagesima „ „ evening of Tuesday and, secondly, it strikes the memorial key-note of the season,
Ash-Wednesday [alone] , morning of Saturday linking on the daily services to that particular phase of our „ „ is to be used after all others until the Blessed Lord's Person or Work which has been offered to our
morning of the Saturday before Easter Day devotion in the Gospel and Epistle. And as all Divine Worship (Ascension Day » » until the morning of Saturday looks first and principally towards Him to Whom it is offered, so it must be considered that these orderly variations of the collect
$ The Second Collect, for Peace. are not ordained chiefly as a means of directing the tone of This beautiful prayer is translated from one which was used at thought and meditation with which the worshippers approach Lauds in the ancient services, and was also the Post-Communion Him; but as a devotional recognition and memorial before God of a special Eucharistic office on the subject of peace. It appears of the change of times and seasons which He Himself has in the Sacramentaries of Gelasius and Gregory the Great, and ordained both in the natural and the spiritual world. “He hath has probably been in use among us ever since the time of the appointed the moon for certain seasons, and the sun knoweth his latter, more than twelve centuries and a half. going down." So the division of our time from week to week! It must be taken as a prayer for the peace of the Church has been marked out by the Divine Hand in the rest of the Militant, even more than as one for that of the Christian warrior: Creation Sabbath and the triumph of the Resurrection Sunday; a devout acknowledgment in the case of both that the events of and each week of the year is also distinguished by the Church every day are ruled by the Providence of Almighty God, Who with some special reference to acts or teachings of her Divine doeth according to His will in the army of Heaven, and among Master, which she commemorates day by day at Mattins and the inhabitants of the earth; and none can stay His band, or Evensong, as well as at her chief service of the week.
say unto Him, “What doest Thou?” The beautiful and terse The following rules will be found practically useful as regards expression, “ Whose service is perfect freedom” (though inferior the use of the first collect, and for convenience those relating to to the “whom to serve is to reign ” of the Latin), is a daily Evensong are included, as well as those more properly belonging reminder to us of our position as soldiers of Christ, bound to to this page :
Him as those who have vowed to "continue His faithful soldiers 1. The Sunday Collect is to be said from the Saturday evening and servants unto their lives' end," but yet bound by the yoke of before to the Saturday morning after, inclusive.
a loving Captain, whose object is to save us from the slavery of sin 2. Festival Collects are invariably to be used on the evening and carry us on to the eternal freedom of Heaven. There is a before the festival, whether it is kept as a vigil or not. When mixture of humility and confidence in this Collect, which fits it the vigil is kept on a Saturday, the festival being on the Monday well for the lips of those who are faithfully endeavouring to do following, the collect of the latter need not be said on Saturday their duty day by day. They “seek peace and pursue it," yet evening; but on Sunday evening it should be said before the know that spiritual enemies are ever on the watch to assault Sunday collect.
| them : they know their danger, yet have no fear for the end
Ps. xciv. 22., ginning of this day; defend us in the tua nos hodie salva virtute; et concede Salisbury Use.
8. cxix. 133." same with thy mighty power, and ut in hac die ad nullum declinemus Matt. vi. 13. grant that this day we fall into no sin, peccatum; nec ullum incurramus peri
neither run into any kind of danger; culum, sed semper ad tuam justitiam Prok. iii. 5. 23. but that all our doings may be ordered faciendam omnis nostra actio tuo usXVII. 23.° by thy governance, to do always that moderamine dirigatur. Per Jesum
is righteous in thy sight, through Christum Dominum nostrum. Amen.
followeth the Anthem.
LORDE Jesu Christe, moste Book of Private I Tim. ü. 1. vi.
high and mighty, King of kings, high, most mightie kyng of and Prymer, Rev. xix. 16. Lord of lords, the only Ruler of princes, 1 kynges, lorde of lordes, the onely rular
Prayers, 1545-8, and Prymer, 1553.
while the might of Him Who “goes forth conquering and to , full title above the collect as a sign of the object for which it is conquer" is given for their defence : of Him Who can say to the offered. In a few terse words it recognizes the dependence of all troubled waves around the ark of His Church, “ Peace, be still,” for spiritual strength on the grace of God, our position in the
midst of temptations to sin, and the power to do good works $ The Third Collect, for Grace.
well pleasing to God when our doings are under His governance.
As a prayer bearing on the daily life of the Christian, it may be This Collect occupied a similar position in the Prime office of
taken as a devotional parallel to the well-known axiomatic defini. the ancient use of the Church of England as it does in our pre
tion of Christian practice, that it is “ to do my duty in that state sent Morning Prayer. It is found in the Sacramentaries of
of life to which it shall please God to call me." Gelasius and Gregory the Great, among the Orationes ad Matutinas lucescente die; and is, therefore, of as venerable an anti
The rubrics which follow the three Collects are of more imquity as the preceding one. It will be interesting to notice the
portance than they have usually been considered. The first difference between the old English use given above, the Roman
directs that “[ In Quires and places where they sing, here use, and the ancient form in which the Collect appears in the
followeth the Anthem.” The Anthem itself is spoken of at length Sacramentary of St. Gregory.
in another place. All that is necessary to mention here in Gregorian.
connexion with it is, that (1) although this rubric was not in the Deus, qui nos ad principium Domine Deus omnipotens, qui
Prayer Book in the time of Queen Elizabeth, there is historical hujus diei pervenire fecisti, da ad principium hujus diei nos
evidence of an Anthem being sung at the conclusion of the Ser.
vice, of which our modern organ voluntary is probably a tradi. nobis hunc diem sine peccato pervenire fecisti; tua nos hodie transire ; ut in nullo a tuis salva virtute, ut in hac die ad
tional relic: and (2) that Anthems were clearly not contemplated, semitis declinemus; sed ad tuam nullum declinemus peccatum,
except in “Quires and places where they sing," Cathedrals, Royal
Chapels, Collegiate Churches, &c. justitiam faciendam nostra sem. sed semper ad tuam justitiam per procedant eloquia. Per. faciendam nostra procedant elo
This gives considerable force to the word “Then ” in the fol
lowing Rubric, "[Then these five Prayers following are to be quia, dirigantur cogitationes et
used,” &c.; for it is clear that, the two Rubrics being placed opera. Per Dominum.
where they are at the same time, the “Then” of the second The Roman was the same both before and after the reform of derives its meaning entirely from the words which immediately the Breviary: and the difference between it and our own shows precede it in the first Rubric. the independent character of the English rite; furnishing evi. From this the conclusion may be drawn that where an Anthem dence also that our own reformers used the Salisbury, and not does not follow the third Collect, the five remaining prayers are the Roman Breviary, for their translations.
not to be said, but the Morning Prayer terminated (as it was for One of the prayers in the Morning Office of St. Basil also a hundred years after the Reformation, by express rule) at the bears considerable resemblance to the Collect for Grace, sufficient third Collect. This view of the second Rabric is confirmed by to indicate a common origin. It is thus given by Archdeacon the "as they are there placed” which concludes it. Freeman, in his “Principles of Divine Service," i. 222:
An explanation of such an usage may be found in the difference 'o Beds d aiários, od dvapxov kal åtolov .. .. (Ps. xc 1.) of position between ordinary parish churches and the churches χάρισαι ημίν εν τη παρούση ημέρα ευαρεστεϊν σοι, διαφυλάττων defined by the expression, “Quires and places where they sing." ημάς από πάσης αμαρτίας και πάσης πονηράς πράξεως, δυόμενος The latter are of a more representative character than the former, ημάς από βέλους πετομένου ημέρας και πάσης αντικειμένης and usually in a more public situation; and in these, the daily duvánews.
commemoration of the Sovereign, the Royal Family, and the (From Second Prayer) :
Clergy becomes a public duty, in a higher degree than in village τα των χειρών ημών έργα, .... πράττειν ημάς τα σοι ευάρεστα churches, or others where the service is usually of a more humble και φίλα, ευόδωσον.
character. This Collect was placed here as the end of Mattins in 1549, a Where the length of Morning and Evening Prayer is therefore most appropriate prayer with which to go forth to the work an obstacle to the use of Daily Service, this Rubric provides which each one has to do. In the rubric it is called a prayer (accidentally, perhaps, yet effectually) for the difficulty; and " for grace to live well," and Bishop Cosin wished to insert this shows that there is an elasticity about the Prayer Book, here, as
Prov. xv. 3.
Prov. xxi. 1.
2 Cor. ix. 8. 1 Kings iii. 9. James i. 17.
xxi. 1.5, 6.
Ps. xxxiii.13—15. who dost from thy throne behold all of princes, the very sonne of god, on
behold our most gracious Sovereign upon earth : with mooste lowly hertes Acts viii. 15. Lady Queen VICTORIA, and so re- | we beseche the, vouchesafe with fauour1 Chron, xxii. 12. plenish her with the grace of thy Holy able regard to behold our most gracious 1 Kings iii. 9. Spirit, that she may alway incline to soueraigne lorde Kyng Edwarde the Ps. lxxii. 1, 2. thy will, and walk in thy way: Endue syste, and so replenysshe hym with 1 Chron. xxix. her plenteously with heavenly gifts, the grace of thy holy spirite, that he
grant her in health and wealth long alway incline to thy wil, and walke in 2 Chron. i. 11, 12.
*** to live, strengthen her that she may thy way. Kepe hym farre of from xviii. 37. 39. 48. vanquish and overcome all her enemies; | ignoraunce, but through thy gifte, leat
and finally after this life, she may prudence and knowlage alwaie abound
that his humaine majestee, alway obey
elsewhere, which makes it capable of meeting the varied require. | Katherine, Queen of England, France, and Ireland. Anno dni ments of social life. Perhaps the idea of an universal Daily Mattins 1547." It was also inserted in the Morning Prayer, printed in and Evensong was dying out when the additions were made to the Prymer of 1553, as the “ Fourth Collect." In Queen Elizathe beginning and the end of the Services, or a more distinct beth's reign (1559) it was placed with other prayers and in Rubrical provision would have been made, limiting their general its present shape, before the Prayer of St. Chrysostom at the end use to particular churches on week-days, and ordering it for all of the Litany. Our present usage was first adopted in the Form on Sundays.
of Prayer for March 24, 1604, commemorating the entry of
James I. into England. It was inserted in the Scottish Prayer THE FIVE PRAYERS.
Book of 1637, and finally settled as we now have it in 1661. These prayers were inserted in this place in 1661, apparently It is not known who was the author of this fine composition, at the suggestion of Bishop Cosin made in his Amended Prayer the opening of which is equal in grandeur to any thing of the Book. Some of them had been previously in use in the Litany or kind in the ancient Liturgies; breathing indeed the spirit of the in Occasional Offices. To a certain extent they represent some | Tersanctus and Trisagion. private prayers used by the Clergy, after the public Office was A prayer for the Sovereign is a very ancient part of Divine over in the ancient system of the Church [Freeman, i. 371]; but Service, the Apostolic use of it being evidenced beyond doubt by this parallel is accidental, as an interval of more than a century the words of St. Paul, in the opening of the second chapter of his had elapsed between the cessation of the old custom, and its First Epistle to Timothy, “I exhort therefore that, first of all, revival in the present form. There are, however, several pages supplications, prayers, intercessions, and giving of thanks, be of “ Memoriæ Communes " in the Salisbury Missals, and among made for all men : for kings, and for all that are in authority; these may be found the original idea, though not the ipsissima that we may lead a quiet and peaceable life in all godliness and verba, of the four intercessory prayers here used, and also of honesty.” The "giving of thanks” being simply an expression several of those called “Occasional.” The Memorie Communes for the offering of the Holy Eucharist, this injunction ought to were, in fact, “Prayers and Thanksgivings upon Several Occasions;" and the four intercessory prayers now used daily seem to have been originally considered as belonging to this class. It 1 The final clause of this prayer is taken from the Post-Communion of a is noticeable that the ancient structural form of the Collect (see Missa Quotidiana pro Rege in the Sacramentary of St. Gregory, which is Introduction to Collects, &c.] has been carefully adopted in these as follows: prayers, as it was in the case of the daily Absolution.
“Hæc, Domine, oratio salutaris famulum tuum, III., ab omnibus tueatur adversis, quatenus et Ecclesiasticæ pacis obtineat tranquillitatem, et post
istius temporis decursum ad æternam perveniat hæreditatem. Per." § The Prayer for the Queen.
[Greg. Miss. Quotid. pro Rege. Ad Complendum.] This occurs first in two books of Private Prayers, the one The earlier part of it bears some resemblance to the beginning of the entitled “Psalmes or Prayers taken out of Holye Scripture”
Consecratio Regis, printed at p. 279 in the Appendix to Menard's Sacramen
tary of St. Gregory. "Omnipotens sempiterne Deus, Creator et Gubernator (1545-1548), the other, “Prayers or Meditations .... collected
Uus ....Conecred caeli et terræ, Conditor et Dispositor Angelorum et hominum, Rex reguin ont of holy works by the most virtuous and gracious Princess | et Dominus dominorum, qui ...." &c.
Rev. iii. 18.
T A Prayer for the Royal Family.
LMIGHTY God, the fountain of LMIGHTY God, which hast Common Prayer A all goodness, we humbly beseech | A promised to bee a Father of : thee to bless Albert Edward Prince of thine Elect, and of their seed: We Wales, the Princess of Wales, and all humbly beseech thee to blesse our the Royal Family: Endue them with Noble Prince Charles, Fredericke the
thy holy Spirit; enrich them with thy Prince Elector Palatine, and the lady 2 Sam. vii. 12–16.
heavenly grace; prosper them with Elisabeth his wife : endue them with
everlasting kingdome, through Jesus
Christ our Lord. Amen. T A Prayer for the Clergy and People. Ps. sc. 2. lxxii. ALMIGHTY and everlasting God, OMNIPOTENS sempiterne Deus, Salisbury Use.
· H who alone workest great mar qui facis mirabilia magna solus : "Episcopo vero Acts ii :7.47–47. vels ; Send down upon our Bishops, prætende super famulos tuos Pontifices Gelase
23. 26. 2 Tim. iv. 18. 2 Pet. i. 11.
Greg. Missa pro
Episcopo vel congregatione.
be taken as containing a reference to the use of such an interces. | ing the name of Henry VIII., are given by Mr. Maskell in his sion at the ordinary prayers of the Church, as well as at the Holy | Ancient Liturgy, p. 184. The Post-Communion of the latter Communion. A Missa pro Rege is contained in the Sacra ends with the words "et post hujus vitæ decursum ad æternam mentary of St. Gregory, as has been shown, as early as the sixth beatitudinem, tua gratia cooperante, perveniat;” which are evicentury. In the ecclesiastical laws of King Ethelred, A.D. 1012, dently the original of “And finally after this life, she may attain the third chapter contains express directions that a certain everlasting joy and felicity." See also the preceding foot-note. prayer should be said daily for the king and his people; and the practice of the Church of England before the Reformation has
§ The Prayer for the Royal Family. already been mentioned.
This was placed among the prayers at the end of the Litany in It may be useful to place in connexion with our now familiar 1604, by James I. The expression “the fountain of all goodness" Prayer for the Sovereign, one from an Eastern Liturgy, and the was substituted, in 1625 (in the first Form of Occasional Prayers Memorial of the Salisbury Breviary.
issued under Charles I.), for the strong expression used in the From the Liturgy of St. Mark.
opening of it under James. The following letter, copied from “O Lord, Master and God, the Father of our Lord and Saviour
Bishop Cosin's MSS., led to its final adoption in its present form,
and serves to illustrate its introduction into the Daily Service :Jesus Christ; we beseech Thee to preserve our king in peace, might, and righteousness. Subdue under him, O God, his foes
“ Charles R. and all that hate him. Lay hold upon the shield and buckler, "Our will and pleasure is that you forthwith cause this ensuing and stand up to help him. Grant victories unto him, O God, Collect for our Royall Consort to be used in all churches and and that he may be peaceably disposed both towards us and chappels within your province, instead of that which is now used towards Thy holy Name; and that we also, in the peace of his for the Royall Progeny. For which this shall be your warrant. days, may lead a quiet and peaceable life, in all godliness and Given at our Court at Whitehall this 8th day of November, honesty, through the grace, mercy, and loving-kindness of Thine 1661. only begotten Son; through Whom, and with Whom, be glory
[Then follows the Collect.] and power unto Thee, with Thine all-holy, good, and life-giving “To our right trusty and right well Spirit, now and for ever, and unto all eternity. Amen."
beloved, the Most Reverend Father in MEMORIÆ PRO REGE ET REGINA.
God Acceptus, Lord Archbishop of
York. (From the Salisbury Missal.)
“By His Majestie's Command, Oratio.
“EDWARD NICHOLAS." « Deus in cujus manu sunt corda regum : qui es humilium In this and other prayers for the Sovereign and the Royal Consolator, et fidelium Fortitudo, et Protector omnium in Te | Family, the necessary changes are made by Royal Proclamation, sperantium: da regi nostro P. et reginæ nostræ 1. populoque under the following clause in the Act of Uniformity :-“Provided Christiano triumphum virtutis tuæ scienter excolere: ut per Te always, and be it further enacted by the authority aforesaid, that semper reparentur ad veniam. Per Dominum.
in all those Prayers, Litanies, and Collects which do any way Secreta.
relate to the King, Queen, or Royal Progeny, the Names be “Suscipe, quæsumus, Domine, preces et hostias ecclesiæ tuæ,
altered and changed from time to time, and fitted to the present quas pro salute famuli Tui regis nostri et reginæ et protectione
occasion, according to the direction of lawful authority.” What fidelium populorum Tuæ Majestati offerimus: supplicantes ut
the lawful authority is does not clearly appear; but against the antiqua brachii tui Te operante miracula, superatis inimicis, se
clause in the Litany, and also against this Prayer, there is a marcura tibi serviat Christianorum libertas. Per Dominum.
ginal note in Cosin's book, "Such only are to be named as the
King shall appoint.” Post-Communio. “Præsta, quæsumus, Omnipotens Deus : ut per hæc mysteria
$ The Prayer for the Clergy and People. sancta quæ sumpsimus, rex noster et regina, populusque Chris
This Collect is very ancient, being found in the Sacramentary tianus semper rationabilia meditantes : quæ tibi placita sunt, et
of Gelasius. It is also in all the English Prymers, and a version dictis exequantur et factis. Per Dominum."
of it, as it stood in the fourteenth century, is given in Evening These are taken from a Missal of 1514; another set, mention. | Prayer. It was placed at the end of the first authorized English