2. Furthermore, it is necessary to everlasting salvation: that he also believe rightly the Incarnation of our Lord Jesus Christ.

For the right Faith is, that we believe and confess: that our Lord Jesus Christ, the Son of God, is God and Man.

God, of the Substance of the Father, begotten before the worlds: and Man, of the Substance of his Mother, born in the world;

Perfect God, and perfect Man: of a reasonable soul and human flesh subsisting.

Equal to the Father, as touching his Godhead: and inferior to the Father, as touching his Manhood.

Who although he be God and Man; yet he is not two, but one Christ;

One; not by conversion of the Godhead into flesh: but by taking of the Manhood into God;

One altogether, not by confusion of Substance: but by unity of Person.

For as the reasonable soul and flesh is one man: so God and Man is one Christ;

Who suffered for our salvation: descended into hell, rose again the third day from the dead.

He ascended into heaven, he sitteth on the right hand of the Father, God Almighty: from whence he shall come to judge the quick and the dead.

At whose coming all men shall rise again with their bodies: and shall give account for their own works.

And they that have done good shall go into life everlasting: and they that have done evil, into everlasting fire.

This is the Catholick Faith, which except a man believe faithfully he cannot be saved.

Glory be to the Father, etc.

CHAPTER XXVI

THE PRAYERS, LITANY, AND OCCASIONAL PRAYERS

"Non vox sed votum; non chordula musica sed cor; non cantans sed amans cantat in aure Dei." (Not the word but the wish; not the harpstring but the heart; not the singing but the loving, sings in the ear of God.) S. AUGUSTINE.

E come now to the fourth and final division of the Daily Offices. The recitation of the Creed in the old service, as well as in the new, is followed in the English Book by what is called the "MUTUAL SALUTATION," or "Benediction" of Priest and People ("The Lord be with you," etc.), which is incidentally a witness to the priestly character of both Priests and People, each blessing the other according to their position as "Ministers," or else as Members of the "Royal Priesthood" to which every baptized and confirmed believer is admitted.1 This Salutation, “which is of primitive if not Apostolic origin," 2 marks the transition here from the service of Praise to that of Prayer.

The "LESSER LITANY," addressed to each Person of the Holy Trinity, "Lord, have mercy upon us; Christ, have mercy upon us; Lord, have mercy upon us," precedes the Lord's Prayer. Following the ancient custom, "the Priest," as he is now called, is directed in the English Book to stand up during the recitation of the six versicles and responses which are taken from the old service books, all save the fifth being found in the Psalter.3

1 See 1 Peter ii, 9; Rev. i, 6; v, 10; and compare the mutual Confession and Absolution, chap. xvii, p. 167.

2 Proctor and Frere, p. 393.

3 Ps. lxxxv, 7; xx, 9; cxxxii, 9; xxviii, 9; li, 10, 11.

In the American Book the Lesser Litany and Lord's Prayer are omitted here. The word "Priest" is retained, but there is no direction for him to stand, as in the English Book. The Salutation also is followed directly in the American Book by the six VERSICLES, beginning "O Lord, show Thy mercy, etc."; but only the first and the last versicle are said at Matins. The others, which had been omitted in 1789, were restored to Evensong in 1892; "O Lord, save the State" being substituted for "O Lord, save the King." The response to "Give peace, etc.," "Because there is none other that fighteth for us but only Thou, O God," was also changed to, "For it is Thou, Lord, only, that makest us dwell in safety." The English form implies a state of frequent wars, the common experience of earlier days, and, alas, one that is not yet banished from the earth.

THE COLLECT FOR THE DAY, which follows first, is a link between the Daily Offices and that for Holy Communion. It is intended to carry forward the special teaching of the previous Sunday or other Festival, like

"Healthful founts in Elim green,

Casting a freshness o'er the week."1

THE MORNING AND EVENING COLLECTS "For Peace," "For Grace," and "For Aid against Perils," and the "Prayer for Clergy and People," 2 are translations from the old Salisbury Use, and are found in the Sacramentaries of Gelasius and Gregory. The terse and beautiful phrase, "Whose service is perfect freedom," has a still more epigrammatic form in the Latin original, Cui servire regnare est, "Whom to

1 Isaac Williams, The Cathedral, and see Ex. xv, 27.

The phrase in this prayer, "Who alone workest great marvels" (Ps. lxxxvi, 8), was changed in the American Book of 1789 to "From whom cometh every good and perfect gift."

serve is to reign." It is not too much to claim, however, that the English version, while preserving the strength of the Latin, is more graceful, and at the same time suggestive of a great truth dear to English ears.

THE PRAYER OF S. CHRYSOSTOM, which brings the service to a happy close, is probably not the composition of this great Bishop. It does not occur in the old English Offices, but is taken directly word for word from the Liturgy of the Eastern Church which was originally revised by Basil and Chrysostom (370-397) and where it is called the "Prayer of the Third Antiphon". Its position at the end of the Office may sometimes suggest to us the humiliating memory of wandering thoughts, and bid us ask, Have we indeed made "our common supplications" to God? It was first used at the end of the Litany in 1544. In 1637 it received its present place in the Scottish Prayer Book, and in 1662 in the English.

We have already seen the early beginnings of the use of a LITANY. The word has a Greek origin, and in its primary meaning denotes supplication or petition in general. In the Testament of our Lord (fourth century), and the Apostolic Constitutions, there is a form of supplication of the kind which we now call a Litany.2 The Deacon names the subjects of petition, and the people answer to each, "Lord, have mercy"; the words, "Let us pray," being frequently introduced.

Sometime in the fourth century the Litany in the Eastern Church assumed the form of a solemn street processional, as in Constantinople, for an offset against the Arian methods

1 Neale, Prim. Lit., p. 95.

• Maclean, Recent Discoveries, p. 33.

Called the Ectené, from the word ektenesteron, 'more earnestly," describing our Lord's prayer in Gethsemane, S. Luke xxii, 44.

in 398. It was joined in by clergy and people, and hymns were employed in it also.1 From the fact that the Kyrie, eleison, "Lord, have mercy," formed so large a part of the Litany, this alone came to be called the Litany, and the name with this signification lingers in that three-fold Kyrie, “Lord, have mercy Christ, have mercy - Lord, have mercy," which is still called the Lesser Litany.

The use of Litanies in the West is clearly associated with the Rogation Days, the three fasts preceding the Feast of the Ascension.2 Their use in the Church of France, about A.D. 460, on the occasion of grievous calamities in the diocese of Vienne, seems to be the first appointment of Litanies for fixed days of the year. At the close of the next century, under Gregory the Great of Rome, the custom was further developed, and we find S. Augustine with his company of missionaries, whom Gregory sent to convert the Angles and Saxons, entering the kingdom of Kent, and the old city of Canterbury, chanting such a Litany (A.D. 597). In course of time Psalms and even anthems were added in the solemn processions, which were usually headed with a cross, and collects were said at certain stations along the way. Besides the Rogation Days, Litanies were accustomed to be said in the early English Church during Lent also, and on special occasions.

THE LITANY as we have it today is said to have been arranged by Archbishop Cranmer, and the remarkable beauty and rhythm of its language seem to justify the praise of Hooker, himself a great stylist, when he speaks of it as a work, the absolute perfection whereof upbraideth with error, or something worse, them whom in all parts it doth not

1 P. & F., p. 405.

For the origin of these days see The Christian Year; Its Purpose and Its History, p. 121.