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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

4. That we may



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.

not pray

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.)

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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

many others.

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.

The Psalms.

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.


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