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1 Cor. xiv. 16; and Jerome (3, 4 C.) says that in his time theAmen' of assembled Christians resembled a peal of thunder.
The Lord's Prayer.
62. The Rubric directs that the Lord's Prayer
shall be said “ with an audible voice :" can
this direction be requisite ? It was so when the service was arranged, as
under the Roman Church the Lord's Prayer was said here by the priest “privately,” in a
low voice. 63. Have we changed the practice, also, in other
portions of the Service where the Lord's
Prayer occurs ? Yes. Under the Roman Church, when said
audibly, it was said by the priest alone : we have returned to the practice of the ancient Greek and Gallican Churches, the people
uniting audibly with the priest. 64. Was the Lord's Prayer constantly used by the
early Christians ? Constantly, and on all occasions. 65. Can you give some examples of the high esti
mation in which it was held, as the teaching
of our Lord ? St. Cyprian (3 C.) says, “ Our Advocate in heaven has taught us to say
this prayer upon earth, that between His intercessions and our supplications the most perfect harmony may subsist.”
St. Chrysostom (4 C.): “The Father well
knows the words and meaning of his Son.” There is, also, a beautiful expression by one of
our own Church, Hooker ; Should men speak with the tongues of angels, yet words so pleasing to the ears of God as those which the Son of God Himself has composed, it
were not possible for man to frame !" 66. What great but simple doctrines does the
Lord Jesus Christ set forth in this His own
prayer? 1. That heavenly things are to be sought first;
teaching us to pray for the hallowing of God's name, the coming of His kingdom, and the doing of His will, before we ask even
daily bread. 2. That this world is not worth our care; giv
ing us but one short clause which has reference
to earth, and that for only one day's bread. 3. That we depend upon God for daily life;
since we go to Him day by day for daily
merciless feelings towards others. 5. That it is not against evil only that we have
to watch and pray, but against the temptation
which leads to evil. 67. Who, then, convict themselves of inconsist.
ency as they approach God with this prayer? 1. and 2. They, who are careful and troubled
about this world, and its treasures of any
kind. 3. They, who seek their bread from any but
God; or by any way which God disapproves.
6:4. They, who do not forgive, as they hope to
be forgiven. 5. They, who put themselves in the way of
“O Lord, open,” &c. 68. How long have these Versicles been used by
our Church? From time immemorial : they are mentioned by
writers 1300 years back. 69. Was this habit of responding known to the
early Christian Church ? It was a primitive custom, seemingly derived
from the Jewish Church. 70. What lesson would you take from this? That those dissenters, who leave all the service
with the Minister, show eit) an ignorance of, or a disrespect for, antiquity, in depriving the people of their part in prayer.
“ Glory be, &c." 71. How long has this Doxology (or giving of
glory to God) been in use by Christians ? From Apostolic times. 72. And by the Church of England ?
As far back as can be traced. 73. This is, then, an immediate evidence of the
doctrine of the Trinity in Apostolic times? Yes, it is so considered by Basil. (4 C.)
74. Basil, then, refers to those before him, who
thus ascribed equal glory to the Father, the
Son, and the Holy Ghost ? Yes; to Clement of Alexandria (2 C.); to Cle
ment of Rome (1 C.); to Irenæus (2 C.), the disciple of Polycarp; to Origen (3 C.); and
75. Give an example or two. Clement of Alexandria : “To the only Father
and the Son; to the Son and the Father; to the Son, our Instructor and Master, with the Holy Ghost ; one in all respects, &c., be glory now and for ever.” Polycarp, conse crated Bishop of Smyrna by St. John, closed thus his prayer at his martyrdom : " I praise Thee, s bless Thee, I glorify Thee, through the eternal and heavenly Jesus Christ thy beloved Son; to Whom, with Thee and the Holy Ghost, be glory both now
and for ever.” 76. When, however, we speak of this Doxology
as'Apostolic, it is evident that we refer to the first clause, from the very wording of the
second. Such is the case ; but the second is very an
cient: When adopted by the council of Vaisons (6 C.), it was referred to as the existing practice of other Churches in Africa, Italy, &c.
77. You know, “ Praise ye the Lord,” in another
form. It is the translation of " Hallelujah," a Hebrew
78. Is its use ancient ? Very ancient; but the response is modern, in
troduced in 1661.
79. Is the use of this Psalm an ancient habit? A very ancient one. In the English offices, it
was termed the Invitatory Psalm; on account of its commencement, and of its preceding
the other Psalms. 80. Or, the name might spring from its use in
early times ? Yes; Chrysostom (4 C.) says that it was usual
to sing this Psalm with others, whilst the congregation was assembling.
81. How early do we find the Psalms said or
sung, according to the habit of our Church? From the earliest times by all Christians, how
ever differing on various points of doctrine. 82. Were they said alternately, according to our
custom, by the early Church? We can trace the custom back to the first cen
tury; and such, indeed, appears to have been the Jewish custom ; and we may even refer to higher authority. " One cried unto another, and said, Holy, Holy, Holy, is the Lord of Hosts : The whole earth is full of his glory." Isa. vi. 3.