not, I cannot determine°; however, Amalarius, a. D. 820, speaks of this position of Benedictus P. PSALM JUBILATE DEO. This was read amongst the Psalms of lauds in the office of Salisbury, and other English churches"; and the only difference between its present and former position is, that it was formerly read before the lesson, and is now read after it. Amalarius, A. D. 820, speaks of this psalm as used in lauds'. Benedictus and Jubilate Deo, either of which may be used in this place, are to be regarded in the light of responsories to the second lesson, according to the ancient custom of the Christian church, by which psalms and lessons were appointed to be said alternately. SECTION XIV. THE CREED OF S. ATHANASIUS. The office of lauds was succeeded by that of prime, or the first hour, according to the ancient English offices. In the office of prime, after several psalms, which have not been retained, the Athanasian Creed, termed "Psalmus Quicunque vult," was sung on Sundays. According to the English ritual at present, this psalm, or creed, is still repeated or sung on certain feasts in the same position relatively to the Benedictus, and the following prayers, as it has always occupied. Dr. Waterland says, that we cannot assign a later period than the year 880, for the introduction of this creed into the office of prime by the English churches; but we have no reason to think that it may not have been used long before that date. It is found in MS. psalters of the seventh and eighth centuries, where no doubt it was placed for the purpose of being sung at prime. Space does not permit me to do more than refer to the excellent work of Dr. Waterland, as affording a most satisfactory account of this inestimable creed, which, with much ingenuity and reason, he refers to the composition of Hilary, archbishop of Arles, about a. D. 430. The Athanasian Creed was only recited on Sundays, according to the offices of Sarum and other English churches, and on other days nothing was appointed instead of it. To supply its place on the days when it does not occur, the revisers of our offices appointed the Apostles' Creed to be repeated. The same rule had also been adopted by cardinal Quignon, in his revision of the Roman breviary, A.D. 1536". The Athanasian Creed was sung like the psalms in the English offices, and it was even designated by the title of the psalm Quicunque. These circumstances account for the custom of repeating and singing this creed in the same manner as the psalms, which still prevails in the Christian churches of England. t Waterland's Critical History of the Athanasian Creed, p. 84, 85, ch. iv. p. 46, &c. u Breviar. fol. 3. 9. SYMBOLUM ATHANASII ". Whoever will be saved: before all things it is necessary that he hold the catholic faith. Which faith except every one do keep whole and undefiled without doubt he shall perish everlastingly. And the catholic faith is this: that we worship one God in Trinity, and Trinity in Unity. Neither confounding the persons nor dividing the sub stance. For there is one person of the Father, another of the Son: and another of the Holy Ghost. But the Godhead of the Father, of the Son, and of the Holy Ghost is all one: the glory equal, the majesty coeternal. Such as the Father is, such is the Son and such is the Holy Ghost. The Father uncreate, the Son uncreate and the Holy Ghost uncreate. The Father incomprehensible, the Son incomprehensible: and the Holy Ghost incomprehensible. The Father eternal, the Son eternal: and the Holy Ghost eternal. And yet they are not three eternals but one eternal. : As also there are not three incomprehensibles nor three ▾ Brev. Sarisb. Psalt. fol. 11, 12. Dominicis diebus ad primam. uncreated but one uncreated, atus, et unus immensus. : So likewise the Father is Lord, the Son Lord and the Holy Ghost Lord. And yet not three Lords: but one Lord. For like as we are compelled by the Christian verity: to acknowledge every person by himself to be God and Lord; So are we forbidden by the catholic religion: to say, there be three Gods, and three Lords. The Father is made of none : neither created nor begotten. The Son is of the Father alone not made, nor created, but begotten. : The Holy Ghost is of the Father and of the Son : neither made, nor created, nor begotten, but proceeding. So there is one Father, not three Fathers; one Son, not three Sons one Holy Ghost, not three Holy Ghosts. And in this Trinity none is afore or after other none is greater or less than another. But the whole three persons Similiter omnipotens Pater, omnipotens Filius omnipotens Spiritus Sanctus. Et tamen non tres omnipotentes: sed unus omnipotens. Ita Deus Pater, Deus Filius: Deus Spiritus Sanctus. Et tamen non tres Dii: sed unus est Deus. Ita Dominus Pater, Dominus Filius: Dominus Spiritus Sanctus. Et tamen non tres Domini : sed unus est Dominus. Quia sicut singillatim unamquamque Personam, Deum et Dominum confiteri Christiana veritate compellimur; Ita tres Deos aut Dominos dicere: catholica religione prohibemur. Pater a nullo est factus : nec creatus, nec genitus. Filius a Patre solo est: non factus, nec creatus, sed genitus. Spiritus Sanctus a Patre et Filio: non factus, nec creatus, nec genitus, sed procedens. Unus ergo Pater, non tres Patres; unus Filius, non tres Filii: unus Spiritus Sanctus, non tres Spiritus Sancti. Et in hac Trinitate nihil prius aut posterius: nihil majus aut minus. Sed totæ tres persona: co are coeternal together; and æternæ sibi sunt et coæquales. coequal. So that in all things, as is aforesaid the Unity in Trinity, and the Trinity in Unity, is to be worshipped. He therefore that will be saved must thus think of the : Trinity. 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 |