A WUQY 05 THE COLLECTS W 1549 BOOK
0? COMMON PRAYER

Them for the 3m?» cf M. A.
MCWGAN S?A?§ SGiLEGé
Daisy S. 94173me
3952

This is to certifg that the

thesis entitled

Q Study a} an". Coficech.
in "a. ISM] Book Ofcommon W

presented by

has been accepted towards fulfillment
of the requirements for

MA. degree in M1,).—

flmm 0!,ch

Major professor

mew;

0-169

 

 

 

 

 

 

 

A STUDY OF THE COLLSCTS IN 15h9 BOOK

OF COKKQN PRAYER

By

Daisy S. Kimber

A Thesis

Submitted to the School of Graduate Studies of

Michigan State College of Agriculture and
Applied Science in partial fulfillment of
the requirements for the degree of

MASTER OF ARTS

Department of English

1952

'\

5.-

\ \

”+5.15

Acmowtsmusm '

SI wish to express my indebtedness and gratitude

for the invaluable assistance generously rendered
at every step of this study by Professor Anders

Orbeck.

D.S.K.

December, 1952

*‘»(\r _,
I . ’33.?

II

III

IV

TABLE OF

INTRODUCTION. . . . . . .
fiOhD PAIRS. . . . . . . .
ANTITHESIS AND BAIANCE. .
METAPHORS . . . . . . . .
MINOR RHETORICAL DEVICES.

SUL'LARY o o o o o o o o .0

BIBLIOGRAPHY. . . . . . .
APrdNDIX:

The English and Latin
Collects. . . . . . .

Index to the Collects

CUHTENTS

Texts of the

of the Day. .

11:
2b
3h
52

63

68

91

INTRODUCTION

This is a study of the rhetorical figures in the collects of the day
in the 15h9 Books of the Common Prayer, prepared by Thomas Cranmer
and his associates. Especial reference is made to the Latin versions
from which some of the collects are translated.

The Books of the Common Prayer first appeared on March 7th, 15h9,
in the reinn of Edward VI, and at the session of Parliament prorogued
on March lhth following, announcement was made that use of the new
book was to begin not later than the following whitsunday, June 9th.

It had already received parliamentary sanction in the Act of Uniformity
passed on January 21, lSh9, which mentioned "the Archbishop of
Canterbury and certain other learned men" as having been appointed by
the king to "draw and make one convenient and meet order, rite, and
fashion of common and open prayer and administration of the sacraments.”
This was the same committee, with some changes and several additions,
which had been appointed in 15h2 from the Convocation of the Church by
Henry VIII to revise the Latin service books of the church. These
were Missal or Mass book, Breviary, Manual, Processional, Ordinal,
Antiphoner, Grayle, Legend, Pontifical, and the Pie, which directed

the use of the others. The question of their translation into English
was not raised at the time: rather reform of the sort then taking
place in various European countries, both Catholic and Protestant, was
contemplated. This committee had issued the Litany in English in

lShh — Cranmer‘s work and still used in practically its original form -
and a Communion Service in English, to be used for part of the Latin
Mass, as the means of a doctrinal reform which would permit Communion

in both kinds for the laity.

Probably because composition of the committee varied somewhat'
during:hs seven years of work, the lists of its members at the time
the 15h9 Book was published differ slightly. Blunt's list names,
besides Cranmer, Bishops Thomas Goodridi of Ely, Henry Holbech of
Lincholn, George Day of Chihester, John Skip of Hereford, Thomas
Thirlby of Westminster, and Nicholas Hidley of Rochester; Deans
William May of St. Paul's, Richard Cox of Christ Church, John Taylor
of Lincoln, and Simon Haynes of Exeter; also Archdeacon Thomas
Robertson of Leicester and John Redmayne, Master of Trinity Co lege,
Cambridge. 1 The historical events and the circumstances of the
English reformation which led to the activities of this Commission
are well known and variously interpreted, and have been touched upon but
lightly here, since they have little or no bearing upon tnis study.

It was of the greatest importance to the English language and
literature of succeeding generations, however, that the man who
headed this commission and is credited with having done most of the
work on the 15h? Booke was Thomas Cranmer (lu89-1556% 2 a man of
great learning, unusual literary ability, and a faith in his native
tongue as a medium of religious instruction. A fellow at Jesus
College, Cambridge University, he was first educated in the old
scholasticism; then, as the intellectual atmosphere at Cambridge
changed under the influence of the Renaissance, Cranmer turned his

attention to a study of the Scriptures. He was ordained a priest

 

1 John Henry Blunt, Annotated Book 2£_Common Prayer, AXII.

 

 

2 A.F. Pollard, Thomas Cranmer, 215.

 

and became an examiner in Divinity. 3 In 1529 began his famous
connection with Henry VIII, which led to his somewhat unwilling
elevation to the Archbishopric of Canterbury on March 30, 1533. The
nature of Cranmer's learning is shown by the extent of his library,
which was larger than the library Cambridge had had when he studied
there. It contained more than three hundred and fifty printed books
and a hundred manuscripts, including a Hebrew Bible interleaved with

a Latin translation in Cranmer's own hand, nearly complete works of
the Greek and Latin fathers, the best of the sdiolastic writers,

and commonplace books containing extracts from continental reformers

of every stripe. He knew Hebrew, Latin, Greek, German, French, and
Italian. h One biographer sees him as probably influenced by Erasmus,
because the year in which Cranmer turned to the new learning, 1511, is
the year Erasmus started teaching his Greek class at Cambridge, and the
year in which Cranmer turned to the study of theology, 1516, is the
year Erasmus published his Greek New Testament. 5 Such an influence
could have implications for the present study, since Erasmus was the

author of the Dialogue Ciceroniamus, a satire on the Ciceronianism of

 

of the Renaissance. In both the sdiolastic and the nee-classical
scheme of studies, Cranmer would have studied rhetoric, but his en-
thusiasm for it might have beet tempered by the influence of a man_
like Erasmus, and this might have moderated his style.

Cranmer's literary ability may be attested by one authority, who

speaks of the Book of Common Prayer along with the English Bible, as

 

3 Ibid., 19—23.
h Ibid. , 318.320.

 

5 A.C. Deane, Thomas Cranmer, l9.

-14..

”a great steadying, unifying tradition, and by their popular accept-
ance, one of the implicit conditions of all later use of English
speech." 6
Cranmer's interest in the vernacular instruction of the people

was part of a long tradition in England of vernacular aids to the
Latin services of the church, including such works as the Prymers
of 1390, 1535, 1539, and 15h5, and the English translations of the
Bible, going back beyond hyclif to the Old English period. And
from YhO A.D. onwards there were episcopal injunctions about instructing
the peeple in the sense of the Creed, Lord's Prayer, and Ten Command-
ments. 7 Cranmer's attention to this netier'is shown by his
inquiries during a diocesan visitation in 15h8:

Inquires were made...concerning the plain

reciting the Lord's Prayer, the Creed, and

Ten Commandments in English immediately

after the Gospel, as often as there were

no sermon...concerning moving the parishion-

ers to pray rather in English, than in a

tongue unknown.
His concern for beauty, and his practice of conscious art in trans-
lating the services of the church’is shown in a letter which he
wrote October 7, l5hh, to Henry VIII about the English Processional
which he had just translated:

...I have translated into the English tongue,

so well as I could in so short a time, certain
processions...In which translation, forasmuch

 

6 George P. Krapp, hiss 2i English Literary Prose, 270.

 

7 Blunt, 92. 31.13., m:-

8 John Strype, Memorials 2f ArchbishOp Cranmer, I, 259.

 

as many of the processions, in the Latin, were
but barren, as me seemed, and little fruitful,
I was canstrained to use more than the liberty
of a translator: for in some processions I have
altered diVers words; in some I have added part;
in some taken part away...As cancerning the
Salve festa dies...I made them /the verses7
only for a proof, to see how English would do
in song. But by cause mine English verses lack
the grace and facility I wish they had, your
Majesty may cause some other to make them again,
that can do the same in more pleasant English
and phrase. 9

 

With the publication and adoption of the 15h9 Booke Cranmer's
great work was done. whether it ever received the approval of Con-
vocation, or indeed was even submitted to it can only be conjectured,
since the official records of Convocation for that period were de-
stroyed in the great fire of 1666. 10 Proof one way or another
has never been found. But proof of the l5h9 Book‘s merit is
found in the fact that except for two brief periods during which
its use was forbidden, under Mary and unier Oliver Cromwell, the
prayer book used throughout England from 15h9 until the present has bsen
essentially this same Book, its language characteristics remaining
unchanged in all important respects throigh the revisions of 1551,
1559, 1662, 11 and even into modern times. So it happens that
when you study the Books of l5h9 you are studying a living work, and
when you study the modern Amrican Book of Common Prayer you are
studying something very ancient.

9 Jenkyns, Cranmer's Remains, I, 315, quoted in Blunt, 22. 313., XIII,
LLIII.

 

10 Brightman and Mackenzie, "The History of the Book of Common Prayer
down to 1662", in Clarke and Harris, Liturgy and Worship, 155.

11 This revision did change a few individual collects and add to the
whole corpus, however.

The eighty-three collects of the 15h9 Book, which are the
materials of this study, are the brief prayers attached to the
other "propers" or "variables”, the Epistles and Gospels, appointed
to be read before the Epistle in the Communion Service on the
Sundays and holy days of the church year. The Collect for the Day is
also read in Morning and Evening Prayer, before the groups of prayers at
the end of the Office, where it "not only enriches its association with
the current themes of the Church season, but also serves as a reminder
of the Church's central act of corporate worship in the Eucharist." 12
Thus, the Collect of.the Day is one of the most frequently heard parts
of the ritual.

The origin of the word collect, like the origin of its peculiar
form, is hidden in obscurity, but a description of the various theories
advanced as to its etymology may throw light upon the nature and
history of these brief but distinctive compositions.

One explanation, which is hsed upon a usage in the early Roman
Church, would have cullect a shortened form of oratio ad a>llectam,
which is the designation of these prayers in the Gregorian Sacramentary
(see below). In this phrase Collecta means the assembly or gathering
of Christians who were about to go in procession to another place, where
the Eucharist was to be celebrated. In this sense it apoears several
times in the Latin Vulgate, where it denotes the "solemn assembly"
with which a Jewish festival closed. Goulburn prefers this derivation
of the word, as he thinks the others "too subtle to be probable." 13
12 Massey Hamilton Shepherd, Oxford American Prayer Book Commentary, 1%

13 Edward Meyrick Goulburn, Collects 93: 313 Day, V, 114.

 

Ill-{I‘ll

- 7 -

However, the fact that the Roman Service Books do not use the word
collecta is held elsewhere to indicate its non-Roman origin. 1h

The other widely current explanation is that the word designates
a "colkaction" of the silent petitions of the congregation which the
priest offers up on its behalf. Thus the prayer would have been a
collectio, or a collecta, which the New Oxford Dictionary gives as a

Late Latin form of collectio. Blunt quotes the Micrologus (Eleventh

 

Century) as interpreting the word in this way:

Oratio quam Collectam dicunt, eo quod

sacerdos, qui legatione fungitur pro

populo ad Dominum omnium petitiones ea

oratione colligit atque concludit. 19
This is said to be the Gallican sense of the word, since it comes
from the western, non-Roman rite which developed in France, or Gaul,

and neighboring regions, independently of Home for some centuries,

That the word existed in Old French as colloite, coulloite, collate,

 

 

and collette, 16 is testimony of its frequency in the vernacular

in France, since these are the worn-down forms of popular use.

Collecte, the modern French form, is due to etymological reaction,

and the development that we should expect in a word with learned cannect-
ions. Othsr evidence in favor of the Gallican origin of the word
collect is the frequency of the occurrence of COllectio in the

Gallican service books, where it is the normal word for a prayer. 17

 

1h J.G. Carleton, "Collect", in Encydbpaedia of Religion and Social
Ethics, III, 7139

 

 

15 Quoted in Blunt, 92. git., 69.

 

16 Godefroy, Dictionnaire d3 l'ancienne langue francaise

 

17 Carleton, 22-. cit., III, 1713,

 

 

'hl'hifl.lllllk

 

(Illll‘l

-5-

A third explanation is related to the one just given, but it
refers to the prayers in the other part of the service, rather than to
the prayers of the people, as being collected. It is known that an-
ciently a litany preceded the Epistle and Gospel in the liturgy, 18
and the short, terse prayer which developed into the collect is thought
to have been a collectio of the petitions of the Litany. Sometimes,
also, the collectio is explained as recapitulating the Epistle and
Gospel which follow, an explanation which accounts for the "keynote"
character of most collects. Both of these uses of collectio have
some basis in the fact that the word had, in Classical Latin, a de-
finite rhetorical use, to designate "a brief recapitulation." 19

Still a fourth possibility has been suggested: that the term is
derived from gum lectione, because the Epistle is always called the

Lectio Epistolae, and the accompanying prayer could have been called

 

the oratio cum lectione, or "prayer with the reading." I mention

 

this because it is phonologically possible that the phrase cum lectione

 

might give some of the vernacular forms mentioned above.

Beginning in 1225 with collecte in the Ancren Riwle, Middle

 

English furnishes many examples of the word, some of them in the Old

French forms, such as colette, colett, etc., 20 indicating that the

 

word had probably come over from France with the Gallican Rite in both
popular and learned forms. The l5h9 Book uses collect and collecte
nearly always; collette occurs twice that I know of: in The Visitation

of the Sick and in the Burial Ser.ice.

 

18 K.D. Mackenzie in Clarke and Harris, op. cit., 375.

19 Leverett, Latin Lexicon.

 

20 New English Dictionary,

-9-

The sources of the pre-Reformation collects are well known,
however. They are found in the fifth and sixth century compilations
of proper prayers which are called sacramentaries, and bear the names of
the Popes who were responsible for their making, It is thought
that their labors were more editorial than creative, since most of the
prayers had existed for some time, some probably going back even to
Apostolic times. The Leonine sacramentary is due to the efiorts of Leo
the Great, Bishop of Rome from th-hél, famed for his bravery in under—
taking an embassy to Attila the Hun, and for defining the two-fold
nature of Christ. In the 15h9 Book one of the seven collects from
the Leonine Sacramentary is that for XIV after Trinity, which I
mention as being an unusually close translation and hence exhibiting
the pristine qualities of the prayers in this earliest collection.

The next to oldest compilation is the Gelasien Sacramentary, collected
by Pope Gelasius, Bishop of Rome, h92-h98, a period of revolution and
waning power for the Roman Empire, which reflects its features in the
imagery of the d>llects that are original in this collection. These
are the ones mentioned in the discussion of warlike metaphors, below.
Twenty and a half (the first haf of the first Easter Day collect) of

the variable collects in the 15h9 Book are translations of Gelasian
collects. The third great compilation is that of Gregory the Great,
Pope from 590 to 60h, and the man whose mi sionary spirit sent Augustine
to England in 597, and who gave the latter permission to retain in the
churches he established there Gallican usages, which had already reached
England from France. Thirty and one half of the 15h9 Colbcts can be
traced to the Gregorian Sacramentary for their first appearance, al-
though it also contains many from the other oacramentaries in altered

forms. These three Sacramentaries have thus accounted for fifty-nine

-10..

of the eighty-three collects in the 15h? Book. The others were
composed especially for the English book, although someof these
were adaptations from their ancient sources.

The men (or probably the man - Cranmer) who translated the
collects for the 15h9 book did not work directly from these
Sacramentaries, but rather from the Missal of the Sarum Use. 21
This was the rite of Salisbury Cathedral which had been defined and
regulated by St. Osmund, Bishop of Sarum and nephew of william the
Conqueror, and hence in a position to secure some unity in the rite
used in England. This newly codefied rite was adOpted by the
diocese of Salisbury in 1085 and then introduced elsewhere until it
became "the principal Rule of the Church of England and continued
so for four centuries and a half." 22 No copies of the original
form of the Sarum use remain, and it is not known how much that
existed in it in 15h? represented accretions of the years, but we do
know that it was formed in the first place from a ritual showing the
Gallican influence mentioned above.

In structure the collect form may go back to Scripture itself.
A passage in Acts I, 2h, 25, is sometimas cited as the original model:

Thou, Lord, which knowest the hearts of all
men, show whether of these two Thou hast chosen,
that he may take part of this ministry and
apostleship, from which Judas by transgression
fell, that he might go to his own place.
This prayer has four discernible parts which are considered .

necessary to the collect form: (1) Invocation of God's name, (2) A

relative clause which describes one of His attributes, (3) the petition

 

21 Goulburn, pp. 333., I, h?

22 Blunt, op. cit., XVIlI

-11-

and (h) a purpose clause which gives a reason for the petition, or a
result that is hOped for. fifth part, the close, is here lacing.
The second or fourth part may be omitted, but four parts are required
to make a true collect. The permissable variations have been care-
fully analysed. 23 The Scriptural collect quoted (t ere is another
in Acts IV, 2h-30, but its length disqualifies it, although Blunt
cites it; has another important qualification: -all of its parts are
woven into one sentence. This characteristic, present in all true
collects, has made it the tesse, succint prose form that it is. This
brevity has been referred to the injunction in Ecclesiastes V, 2:
"Be not rash with thy mouth, and let not thine heart be hasty to utter
anything before God: for God is in heaven and thou upon earth:
therefore let thy words be few." 2h

Thus through the circumstances of its provenance the collect form,
by the fifth or sixth century, had become an instrument of worship
characterised by terseness of expression and tightness of sentence
structure, yet enhanced by those rhetorical devices which had been
carried over from the classical period into the Latin of the Christian
era. The collects had remained unchanged in these respects when their
translation into English was unprtaken in the sixteenth century. It is
noteworthy that in a period when most English authors were writing
lengthy, rambling sentences, and seemed to lack command of subordinatimg
devices, the translators of the collects produced complex sentences

which matched the Latin models in brevity, simplicity, and comprehensiveness.

 

23 John w, outer, Book of English Collects.

 

2h Goulburn, pp. 312., 13.

-12..

How this was accomplished might be the subject of some future study.
How the translators were able, in their English way, to match the
effectiveness of the Latin rhetorical devices is what this study will
attempt to demonstrate. This will be shown by a comparison of the
English and Latin versions and a descri tion and classification of the
various figures.

The text used is that in the Everyman edition entitled Ehe EEEEE.

and Second Prayer-Books of King Eiward the Sixth, with an introduction

 

 

by Bishop Gibson, in the 1932 reprint of an edition first published
in 1910. This follows strictly the original text of the first
edition of the lSh9 Book, which has been established on the basis of
internal evidence as that printed by Edward "hitchurche in London on
March 7, 15h9. 25

The materials of this study are taken from the eighty-three
Collects which together with Epistles and Gospels form the "propers"
that go with the communion service for the Sundays and Haly Days of the
church year. There are other collects identical with these in form and
style, which are invariable prayers a tached to the daily offices,
including the Collects for peace and for grace in hatins; the Collects
for peace and for “ayde agaynste all perils" in Evensong; the "c nstant”
collect and the collects for the king of the Communion Service, and a few
others. These are excluded from consideration only because the study
had to be somehow limited. Any collect from which an example is cited
is indicated in an abbreviated manner. Thus, "IV after Trinity”

means "Colkact for the Fourth Sunday after Trinity," and so on. The

 

25 Anton A. Prins, The Book 2f Common Prayer, 15h9, X.

 

-13-

headings of the propers in the 15h9 Book vary greatly as to style,
but actually include many which use Roman numerals in the way I have
used them here.

The Appendix at the end contains the complete texts of the
15h9 English collects and their Latin originals, and is indexed so that
the reader may readily find a collect if he wishes to see a quotation

in context.

-114-

CHAPTER I

As was noted above, the extreme brevity and terseness of the collect
form existed side by side with rhetorical effectiveness. Indeed, it
may be that the combination of simplicity and shortness of form with some
of the rhetorical features of classical "copiousness" is a distinctive
mark of collect style. In it certain definite devices are used to
overcome what might have been an excessively plain style 1 and what
therefore would not have been an appropriate substitute for the Latin
style.

The first of these devices, word pairs, is of two sorts,
synonymous and non-synonymous. By a synonymous word pair, the kind
to be discussed first, I meanone whose members are synonymous in
meaning, or nearly so, or which at least refer to the same thing,
although possibly emphasizing different aspects of it. 2 Thus there
are varying degrees of synonymity between the members of such pairs,
the most clearly synonymous probibly being those where recently borrowed
words which had not yet gathered connotations in English were placed

beside native words, as in mortifye and kyll (Innocents' Day), creat

 

and make (Ash wednesday). At the other extreme of synonymity are
word pairs whose members are farther apart in meaning than the above,

yet close enough so that one could be omitted without radically altering

 

1 "The shortness of these documents [the Collectg7' invites, and in fact
compels, brevity of clause and sentence...and to any good craftsman
must suggest an adroit use of balance. But brevity has the Scylla
and Charybdis of obscurity and of baldness ever waiting for it; and
balance those of monotonous clock-beat and tedious parallelism.

The ship is safe through all these..." George baintsbury, A History
of English Prose Rhythm, 126. —

2 Goulburn expresses the commentator's usual attitude toward synonyms:
"...if you wish to understand your Bible and Prayer Book, you must
never suppose that two words are used with exactly the same meaning,

where one would have conveyed all that is intended." Collects of
$122 082’ II, 510 - "__ "—

 

-15-

the sense of the collect. Such are truelye and godlye (Good Friday,

 

Sedand), succour and defende (St. Michael and All Angels) and newe

 

and contrite (Ash nednesday). The latter two words are close in

 

meaning in a rather special way, newness being thought of as a result

of contrition.

 

The synonymous word pair was, of course, not new in the language
in 15h9. As Kellner points out, this tautology is of two sorts in
English, (1) synonymous word pairs, both native words, found in Uld
English prose and poetry, and (2) synonymous word pairs, one native
and one borrowed, characteristic of Middle English. 3

The first type of word pair was characteristic already of the
earliest Old English poetry and prose, where it was used for rhetorical
purposes, for emphasis, for alliteration, for metrical padding, etc.
In Bepwulf one finds such pairs: h

réoc ond rape, 1. 122
fyrene ond faehbe l. 153
aehele ond eacen l. 198
hywtu ond hrafyl 1. 277
fr6d ond ng l. 279
was pen ond gewaé ’du l. 292
fah 0nd fyrheard l. 305
hr ond ombiht 1. 336
maag ond magdhegn 1. LOB
idel ond unnyt l. h13
Synonymous word pairs were also common in Old English prose. In the

account of the poet Caedmon, in the Alfredian version of Bede's

Ecclesiastical History, we find the following:

 

 

3 Leon Kellner, Historical Outlines 93 English Syntax, 21, 22.

 

 

h The examples are from Klaeber's Beowulf, Third edition, l-h13, passim.

-16-

halette ond grette

onswarede . . . ond cwaeé

cyade ond sae gde

gelaeredestan men ond.Pa leorneras
rehton. . . ond sae grion

clyppan ond lufigean

monade ond lae rde

starres ond spelles

song...ond leofi' 5

During the Middle English period this tendency was reinforced by
the habit of pairing a borrowed hence newer word with a native word,
probably for the purposes of clarification, 6 as in the following:

command and bid (Cursor Mundi)

declare and show (Chaucer, Boethius)
encline and bow (Chaucer, Melibeus)
chuse and perceive (Caxton, Blanchardyn)
fade and norysche (Chaucer, Boethius)
lord and maister (Robert of Gloucester)
might and vertu (Cursor Mundi)

 

 

 

Although this new kind of word pair was frequent in Middle English
literature, so were pairs where both words were native, and pairs
where both words were foreign. 8
By the time of early Modern English, the use of synonymous word

pairs as an ornamental stylistic device was characteristic of many
writers. Examples from Thomas Elyot's Gouernour, 1531, must sufiice:

rule and moderation

grosse and ponderous

facele and easy

concept and opinion

radde and perused
persist and continue 9

 

5For this purpose I have used the selection in Bright's Anglo-Saxon Reader.

 

6 Otto Jespersen, Growth and Structure 2: the English Language, 96.
7

 

 

Examples from Kellner, "Abwechselung und Tautologie: Zwei Eigenthum—
lichkeiten des Alt—und Mittelenglischen Stiles," Englische Studien,
11, (1895), 1-2h-

8 Kellner's article, cited above, has equally long lists of all three kinds

of combinations.

 

9 J.T. Moore, Tudor-Stuart Views on the English Language, bb.

 

 

- 17 _

That synonymous word pairs in the Collects are useful for
securing emphasis is obvious, since repetition in its various forms
has always been a rhetorical principle followed to obtain emphasis, and
the pairing of a word with its synonym is nothing but a way of re-
peating its essential meaning with varying overtones and in a different

form. For instarce, in synnes and wickednes (IV in Advent) both words

 

refer to the same acts, but it is surely more emphatic to refer twice
to them, first by a specific noun which sug ests the specific acts,
and secondly by a general term which suggests attitude and character.
In another way, also, the word pairs are useful for securing
emphasis. The long, multisyllabic Latin words of the originals were
probably impressive to their hearers for psychological reaSons: they
gave more time f;r dwelling upon the ideas expressed, for reflecting
more deeply, and for feeling more strongly. Jespersen notes this
as an advantage of imported Latin words in heightened prose. 10 The
prose of the Collects is heightened prose, and the moaels before
Cranmer and his associates would have made it easy to resort to a highly
Latinized diction; but they seem always to have preferred to render the
long Latin words or phrase in a pair of short English words, thus
securing "a language and order, as is most easy and plain for the
understanding." 11 The use of word pairs incorporating short and some-
times native words has some of the psychological benefits of longer
words, and does not tax the understanding. A glance at some of the

phrases which are translated by word pairs will show how this principle

 

10 Jespersen, 22. £13., lhl.

ll rreface to the 15h9 Booke 9f the Common Prayer.

 

of time is followed: indulgentia tuae propitionis becomes grace

 

and mercy§_(lv in Advent); vitiorum incentivis becomes woduly and

 

 

 

carnal lustes (Circumcision); ad protegendum nos becomes heloe and

 

 

defende us (III after Epiphany); purificatis becomes pure and clears

 

(Purification of Saint Mary). Thus, in respect to the time element,
word pairs are a traditional English device fir providing the English
Collects with a degree of emphasis matching that in the Latin.

Many of the synonymous word pairs in the Collects are of the
Middle English type, where a native word was pl ced beside a French or
Latin word for the purpose of clarification. whether these pairs were
used from habit, or because the native word was really needed to explain
the foreign word, is difIicult to determine, as we cannot know much
about the vocabulary of the congregations for whom the frayer Book
was designed. The date of the first citation of a borrowed word in
the N.E.D., however, should give us some notion of whether the reading
public might have been familiar with it. 12 In the list of word pairs
which follows, this date appears beside each foreign word in the list:

embrace [l5hfi7 and holde faste 13

 

12 According to Baugh.zrhistory of the Emglish Language, 2hé7, "In‘
Shakespeare's London, though we have no accurate means of measure-
ment, it is probable that not less than a third and probably as
many as half of the people could at least read." But the 15h9
Service Book was designed for rural parishes as well as for city
parishes. And lSh9 was at least forty years before_Shakespeare's
time — a long time in the rapidly increasing literacy of the
Renaissance. Can we assume more than 20% literacy among church-
goers?

13 The N.E.D. gives lShS for the first citation of embrace in the sense

of "to accept a doctrine". In the literal sense of "to surround
or clasp" it is cited for 1360.

-19-

confessed lBhO 7 and shewed forth (Innocents‘ Day)
mortifve 13627—and Kvll (Innocents' Day)

-—————e— — —+——- -«. . .

worldly and garnal—Z luYO 7 (circumc1Sion)

perceave [TIBngfiand know- (I after Epiphany)

helps and defende-2712597 (III after Epiphany)
rasse Z lBhO /iand overcome (IV after Epi hany)
creat [f15b§ 7—and make (Ash Wednesday) Eh
remission Zfl§25 7 and forgevenes (Ash wednesday) 15
assault thO 7 and hurte 4(1l in Lent)

malvce [£12977— and wickednesse (Second Easter)
communion Z_l382_/f§2g felowship (All Saints)

 

 

 

 

 

 

For the reading public, these N.E.D. dates are significant; for the
illiterate public they may or may not be. In the case of recently
bo rowed words quite possibly the native words were added for
clarification, but if the Latin (or French) word had ban in the
language for some time then it is less likely that the native word
was added for clarification, although it might have been necessary in

an earlier day, as when remission and forgiveness were first paired. In

 

such instances the linguistic tradition might have played a considerable
part. Reinforcing the view that the word pairs quoted above are

nctually clarifying combinations is the fact that ten out of the

twelve have the borrowed word first.

 

1h lSh9 is given here because the N.E.D. quotes Shakespeare, 1590, as
first using the finite form create, and says that the word had
appeared previously only in the preterite and past participial
forms. The present instance, of the imperative, was evidently
overlooked. The making of new varbs from Latin past participles
was a favored practice in 16th century English.

15 This citation is from the Ancren Riwle and includes the whole pair:
"in remission and in vorjiveness of all kine sinnen."

 

-20..

As ornament, synonymous word pairs sometimes have a rather special
function in the Collects, that of rhythmical "filler” for the trochaic
cadences adopted by Cranmer as a substitute for the typical Latin
cursus. 16

Slightly over half of the word pairs counted reveal a definitely

trochaic metre when scanned. Examples are: pacience and coumfort

 

(II in Advent); synnes and wickednes, lette and hindred, grace and

 

mergye (all IV in Advent); Churche and housholde (V after Epiphany);

 

author and gever (VII after Trinity); ordred and guided (St. Matthias).

 

 

If, as we might infer from Croll's article, the basic rhythm of English
prose cadence is trochaic in effect, with accents of diminishing strength, 17
it will be seen that these word pairs, with their unaccented End, were
very useful in contributing to the rhythmical effects in the Collects.

As will be seen from the Latin phrases quoted on page 18, the
English word pairs are not translation of Latin word pairs, but ex-
pressions of 19322 found in various syntactic groups in the Latin.
Sometimes, also, a pair translates one word: tantis becomes so man
EEQ.E£§§E.(IV after Epiphany); fideliter becomes truelye and godlye

(Second Good Friday); mente becomes heart and mind (Ascension Day);

 

multiplies becomes increase and multipgy (IV after Trinity). In only

 

 

two instances are there Latin words for both members of synonymous

16 The English rhythms in the Collects are fully discussed by Morris w.

Croll in “The Cadence of English Oratorical Prose," Studies in
Philology, XVI, (1919), 1-55. According to him, the Latin Collects
had on their English versions 8 "general, purely aural, and in

some degree unconscious influence”; hence the statement above is
not intended to imply a regularized substitution of English cadence
for Latin cursus, collect by collect.

 

17 Croll, 92. 933., 51.

- 21 -

word pairs: 32 Rectore, 33 Duce becomes ruler and guyde (IV after

Trinity) and refugium...§t virtus becomes refuge and strength (XXIII

 

after Trinity). Even here, however, the Latin does nd; have a complete
counterpart of the English device, since in the first instance the
conjunction is lacking, and in the second instance a word id3ervenes
between the first word of the pair ani the conjunction. Word pairs,
then, were not a feature of the Latin Collects. They do exist in

the Vulgate, however, and have been carried on into the English versions
of the Bible. 18 In one case where the English Collect was first
composed for the lSh9 Book, and is based upon the Epistle for the

Day, its two word pairs are variations of expressions found in that

Epistle (from the Great Bible, which is the text of all Scriptural

 

quotations in the lSh9 Book, and is still used for the Psalms and
incidental seitences): in the second collect for Easter Day, the

scriptural (I Cor. V) maliciousnes and wickednes becomes malyce and

 

wickednesse in the Collect, and bread pf purene§_and trueth in the

 

 

Epistle becomes purenesse pf living and trueth in the Collect. l9

 

The collects abound in another type of word pair also, the non-
synonymous kind, which, while unlike synonymous pairs in origin and
function, have yet the same aural effect. These could be classified

as parallelisms of structure, but aurally their similarity to the other

 

18 Edwin Wintermute

19 This, and other instances of wording which foreshadows that of the
Authorized Version, indicates that Crannar sometimes chose, from
a version previous to the Great Bible, the expression later
adopted in 1611.

 

_ 22 _

word pairs seems so strong as to call for their consideration together.
There is another similarity between the two kinds of pairs: the connect-
ion in thought between the members is so strong that the coordinated
group seems a unit. In this second type of pair, both words are
necessary to the meaning; they often translate a similar coordinated
group from the Latin; and they frequently express important theological
themes of Scripture, the early Fathers, or the Prayer Book. This

use of a coordinated pair of words to eXpress a moral or theological
theme is part of a long tradition of gnomic or sententiais phrases

in Old and Middle English, such as words and worca, found in Beowulf

 

and elsewhere; weole and...wunne, in the Ancren hiwle; boei and soule

 

 

in Wyclif's Sermon on the Nativity; and moste and leiste in Petrus

 

 

Comesior. The two members of such a pair frequently alliterated, or
were antithetical in meaning, and these characteristics are present

in many of the pairs from the 15h9 Collects, quoted below:

the quicke and the dead (I in Advent, with no Latin)
adoption and grace for gratia...adoptione (Second
Christmas)
heven and earthe for coelestia simul et terrena
(Il after Epiphany)
body and scile for mentis et corpore (IV after
(E;ciphany and XX after Trinity)
will and dede for vuluntate et actions (I after
(Trinity)
thinke and doe for coeitandi..._e_t agendi (Ix
after Trinity)
preuente and folowe for praeveniat et sequatur
‘TCXVII after TrinityIIZU
pardon and peace for indulgentiam...et pacem
(_—I after Trinity)

 

 

 

 

 

 

 

 

 

As can be seen, other words frequently intervene between the

coordinated members in the Latin. There are also a few non-synonymous

 

 

20 St. Augustine's discussion of preventing and following grace is quoted
in Goulburn, pp, cit., II, 1355 and shows the importance of this
theme. Prevent in the sense of goleore is one of the archaisms of
the modern Prayer Book.

-23-

word pairs in the English Collects which translate single Latin
words, such as folowe and fulfill for gradiamus (Conversion of St.

Paul); grace and power for convalescent (I after Epiphany) and

 

helps and gpodnes for munere (XVI after Trinity). This type-of

 

of word pair, therefore, although it usually reproduces the thought
of the Latin, does not always have a formal counterpart there.

It would seem, then, that both the synonymous and non-synonymous
word pairs are strictly English rhetorical devices in the lSh9 collects.

The importance of the word pair as a distinguishing mark of
collect style may be shown by the frequency of its occurrence, as in-
dicated by these figures: of the O3 collects examined, 53 or about
five eighths contain one or more word pairs of either type; 28 have
non-synonymous pairs only, two to a collect being the limit; 22
have synonymous pairs only, three to a anllact being the limit; and
three collects, those for I and IV after Epiphany, and the second
Good Friday collect, have pairs of both sorts, the latter, of all the
collects, being best furnished with word pairs. It has two
synonymous and three non-synonymous word pairs. (It is also a good
example of the similarity of effect of the two kinds.) In the
eighty-three colkacts, then, we count bl synonymous word pairs and
35 non-synonymous word pairs, or a total of 76 word pairs of any
sort. These figures, of course, might be susceptible of some
variation on the basis of a different classification of some of the
pairs, which is possible since it is sometimes a matter of opinion
whether two words shall be regarded as synonymous or not. In any
case it is obvious that word pairs are an outstanding reature of the

language of the Collects,

-211-

CHAPTER II

Perhaps more striking than word pairs although not quite as
frequent is the use of antithesis - balance in the 15h9 collects.
Antithesis is the juxtaposition of two ideas in such a way as to
emphasize the contrast between them; balance is the parallelism in
order, structure or sound of the sentence parts that express these
opposing ideas. Antithesis refers to content, balance to form, and
it is the two together that constitute a rhetorical device. The
figures here considered are those which have both these characteristics.
The ancient Greek rhetoricians made much of this figure: it
was one of Aristotle's three ”essential elements" 1 and a favorite
preoccupation of the ancient sophists, who handed it on with the
other Gorgian figures to the rhetoricians of the Second Sophistic,
in the second, third and fourth centuries A.D. 2 when Graeco-Roman
rhetoric was studied everywhere in the civilized world. This was the
period of the great preachers Augustine in Latin Africa 3 and
Gregory Mianzen in the Greek east, and of the unknown writers of
the first collects in the Roman sacramentaries. However, "urgency
of subject matter" returned Early Christian preadiing to the Sdlnd

ancient tradition of rhetoric, that of Aristotle, which emphasized

 

1 Charles Sears Baldwin, Ancient Rhetoric and Poetic, 31.

 

2 Baldwin, Medievalthetoric and Poetic, 8, 9, u3.

 

3 Baldwin, ibid., 6.

-25-

giving effectiveness to truth rather than to the speaker. h This
"urgency" must have been as effective in the writing of prayers as
of sermons, and would have made for a more restrained use of anti-
thesis-balance, and other figures, than was characteristic of the
Second Sophistic.

Also, the tradition of terseness and brevity in the colkact form

made over extension and involvement of these figurae verborum im-

 

practicable. Used wisely, they clarify ideas strikingly in a few

words, but as a preoccupation they would result in verbosity. The

fact that sophistic use of antithesis-balance led to the faults of

padding and superficiality cannot be denied. 5 and one naturally

inquires if sincerity of thought and accuracy of emphasis in the

collects was sacrificed to thisftylistic device. An examination

of those ideas which are expressed ant thetically, however, reveals

that they are all fundamental concepts of the Church's teaching, widely

accepted by the Fathers and grounded in Scripture. They are such

ideas as lend themselves naturally to a division into parts which have

elements of contrast with each other. If this contrast had been

forced for the sake of the balanced form, it is doubtful whether

these compositions would have endured for so many centuries unchanged.
while it is true that a given antithesis may be repeated in

several different collects, this is obviously because repetition of

the ilea was thought necessary, and not because it so readily furnished

a rhetorical figure.

 

h Baldwin, ibd., 6.

5 Baldwin, ibid., u3.

_ 26 -

While antithesis is a natural feature of all languages, it was
not the prevalent, conscious device in Old English that it was in
the classical languages. Klaeber 6 mentions an example of it in
the Beowulf as an indication of Latin influence. In Middle English
translation of classical works must have given greater acquaintance
with this figure. But it is in the century following the appearance
of the 15h9 Book that antithesis was to become a prominent mark of
English literary style, reaching its greatest extravagance in
euphuism. 7 whether or not the language of the collects influenced
subsequent literary development in that respect, it certainly did
not hinder it, since it accustomed English ears to the same figures
that later became the preoccupation of Lyly and others.

It may be true that the best examples of antithesis-balance
must be sought in Greek and Latin 8 because there inflections
permit greater word correspondence, and lack of dependence on word
order permits figures of transposition (such as chiasmus). Yet an
examination of the way in which these figures were transferred from
the Latin to the English versions of the collects reveals a remarkable
correspondence of features, and that without sacrifice of idiom in
the English.

In the collect for the Innocents' Day, we have 223 $3 speakyng:

but in dying for non loouendo: sed moriendo, which shows correspondence

 

 

6 Beowulf, LXVIII.

7 In a critical note on sentence structure, in his works 2f John Lyly,
ShO, R. warwicke Bond calls it Lyly's "Dominant artistic principle”.

8 Baldwin, Medieval Rhetoric and Poetic, hh.

 

_ 27 _

in word order and parts of speech. The rhyme is missing as we
should expect, prose rhymes being rather rare in English. One
does occur near the end of this same collect, however, in another

figure of antithesis: oure lyfe maye expresse: with owre tongues

 

we doe confesse, for lingua nostra lonuitur: vita fateatur.9 Here

 

 

is not the neat syntactic corresoondence that there was in the
first figure, and it may be that the rhyme was an effort to com-
pensate for this lack. There is also repetition of 9232. This
antithesis also receives point from being part of the larger pattern,
which is noteworthy, and occurs elsewhere. That is, the ideas of
talking: doing are expressed briefly first, then in greater detail.
The order of the antithetical elements here is talking: doing, doing:
talking in English, and talking: doing, talking: doing in Latin.

In the propers for the second Sunday in Lent occurs the clearest
and most effective antithesis in the collects. Outwardly 12 23:2

bodies: inwardly in oure soules translates interius: exteriusque,

 

 

 

where the English reproduces the Latin paronomasia with exactly
equivalent adverbs whose balance is further emphasized by the two
prepositional phrases of equal weight - not makeweight, but legitimate
eXpansion containing the favorite English pair of contrasu.ng words:

bodies: soules. The last part of this colect consists of a more

 

detailed expression of this first antithesis, as in the Innocents'

Day collect, but here the correspondence of the antithetical parts is

 

9 Only those parts of both English and Latin versions which are
directly inVolved in the antithesis are quoted, here and
elsewhere.

much greater. All adversities which maye happen to the body: all

 

euil thoughtes which maye assault and hurts 10 the soule translates

omnibus adversitatibus muniamur in corpore: pravis cogitationibus

 

 

mundemur 150 mente. Although the English cannot reproduce the

 

paronomasia of the verbs, it compensates by repetition in all: all

and whiche maye: which maye. It is interesting that here the English

 

 

order of antithetical elements is outward: inward, outward: inward.
whether this chastic arrangement of the four members of the two
antitheses is itself a "figura verborum" in the Latin is not certain
but from this and the collect discussed in the preceding paragraph
one can see that the translators felt no obligation to transfer the
Latin g£g££_of antithetical elements to the English.

Two other collects show this expansion of an original antithesis.
That for St. Matthias' day has no Latin source, being Camposed for the

15h9 Book. It has traytor Judas: faythfull servaunte Matthias, and

 

 

false Apostles: faythfull and true pastors, where the methods of

 

emphasis are parallelism of structure and alliteration. The collect

for St. Michael and All Angels has angels: men for Angelorum: hominumque,

 

 

and thee...in heavene: us in earth for tibi in caelo: in terra vita

 

 

 

nostra. The latter is an example of chiasmus (within the antithesis,
not between the two antitheses) not reproduced in the English, where
perhaps slightly greater parallelism compensates.

Other collects contain more than one antithesis but not in the

same relationship to each other as in the four collects considered

 

10 Note that this synonymous word pair does not injure the effect of
balance.

- 29 -

above. In IX after Trinity we find thinke: doe for cogitandi:

 

agendi where the only correspondence is in parts of speech; and

without thee: EX thee for sine ts: secundum £3 and cannot be (i.e.,

 

 

cannot exist): be able to liue (i.e., can exist) for esse non possemus:

 

vivere valeamus, both being marked by word repetition in English.11

 

In 11 after Trinity we have all thyngs that maye hurte us: those

 

thyngs thou wouldst have doen, which are nearly parallel in structure

 

and have repetition of thinvs, for universa nobis adversantice:

 

ggag tga aunt, which are not parallel at all. Between the elements
of this antithesis, in the English, are so many modifiers, including
the familiar bggy and.spulg, that the force of the longer anti-
thesis is somewhat dissipated.

Among those with several antitheses, the collect for XII after
Trinity has much more striking antithesis-balance in the English

than in the Latin. Thou...ready ta heare: we to prays and Zithou_7

 

 

wont to giue: we desyre or deserue are both without formal counter-

 

parts in the Latin. Forgeuing us: geuyng unto us translates

 

dimittas: adjicias, which are followed by parallel ouae clauses whose

 

English counterparts are not parallel, but the English compensates

by the paronamasia of forgeuing: geuyng.

 

'hwo of the collects having more than one antithesis have no
Latin originals, but base their figures on Scripture. That for the

first Sunday in Advent has more antitheses than any other collect.

 

11 The use of 23 in two different senses makes the English less

satisfactory here than the Latin. The revision of 1662:
however, has not sharpened the antithesis, but abandoned it,
except for the without thee: by thee.

 

The first two, cast awaye: put upon, and workes of darknes: armour

 

 

2: light are from Romans XIII, 12, part of the Epistle for the day.

Both have perfect syntactic parallelism. In the next one, now in

the tyne of this mortall lyf-: l the last daye, lvfe and dave both

 

 

have modifying relative clauses which are structurally parallel except
that the second has an infinitive phrase added to it. within these

clauses are the prepositional phrases in great humilitie: in his glorious

 

maiest e, which have alliterating g's and paronamasia to help the
parallelism; Scriptural, of course, but in a more general way

than the above antitheses. Quicke: dead is another antithesis and

 

mortall lyfe: lyfe imcortal, with chiastic word order, still another.

 

Although forty-two words intervene between the two members of this
last antithesis, the repetition of words is sufficient to emphasize
the contrast. we count therefore six antitheses in this one collect,
expressed in parallel structures and enhanced by alliteration,
paronomasia and chiasmus, having antithesis within antithesis.

The second c llect for Easter Day also takes an antithesis
directly from the Epistle for the day. Leauen pf malyce and wicked-

nesse: purenesse of liuing_and truth is only a slight variation of

 

 

I Corinthians V, 6. In the same collect £2 dye for our synnes:
ta rise againe for our justification has as Scriptural hsis the
i‘ea and some of the vocabulary found in Romans V, 2h, 25, but not
there expressed as an antithesis.

Often a recurrent theme of the Prayer Book has been expressed
antithetically in more than one collect with but slight variations

in meaning. "Thinking" as opposed to "doing", for example, is

expressed in several ways:

speaking: dying (Innocents' Day)

32 know: 32 fulfill (I after Epiphany)

gpod desires: ggod effects (First Easter)
maye tnynke: maye‘pgrfonrme (V after Easter)
will: dede (I after Trinity)

thinke: doe (1X after Trinity)

 

 

 

The idea of the temporal or bodily as o posed to the spiritual is

expressed in these ways:

law for man: circumcision of thy spirite (Circumcision)
outwardly in oure belies: inwardly in oure

soules (II in Lent)—
thinggs temporal]: thinges eternall (IV after

Trinity)

Sin as opposed to virtue or purity is expressed in these ways:

sacrifice for svnne: example of Godly life
(II after Easter)
thinges...contrary: thinges...agreable
(Iii after Easter)
hurtfull thinges: thin es...profitable
(VIII after Trinity)
thynges that maye hurte us: thynges that
thpu wouldest have doen (AX
after Trinity7—V
leauen of malyce and wickednessg: pureness of
liuing and trueth4(Easter Day, second)

 

In a few instances the 15h9 collects have failed to reproduce
antitheses in the Latin originals, although the sense of the Latin
is obviously acceptable. This might indicate that the translators
were at least not using these figurae for their own sakes. For
instance, in the collect for XV after Trinity, abstrahatur a noxies:

ad salutaria dirigatur, an antithesis with paronamasia and chiasmus,

 

has become kepe us euer by thy helpe, and leade us to al thynges

profita>le to our saluacion, a coordination which does not match the

neat Latin figure. The English was either felt as unsatisfactory,

 

-32..

or the 1662 revisers did not wish to miss the opportunity for a figure,
because they added a phrase which resulted in a reproduction of the

Latin features: Keep us ever by thy help from all things hurtful,

 

and lead us to all things profitable to our salvation, with

 

structural parallelism and word repetition. In another case (the
collect for Epiphany) both the English and Latin collects seem to have
missed a chance for antithetical expression of a striking contrast in
the Scriptural text upon which the prayer was based, that of faith

as opposed to sight (Ii Cor. V, 7), for while the Latin has both

figs and speciem, these words have no parallelism in their settings,

and the English has a rather elaborate mtaphor, fruition of thy

 

glorious Godhead, in place of "sight". The commentators generalLy

 

regret this failure to use the great Scriptural theme. 12 These
two collects are, however, exceptions, for the general tendency of
the 15h9 collects is to reproduce by comparable means the antitheses
in the Latin originals, and where there is no Latin, to make full
use of Scriptural antitheses.

A summary of the means used for the expression of antithesis in
the English collects includes parallelism of syntactic groups,
repetition of words, paronomasia, alliteration, one example of
rhyme (Innocents Day) and two examples of chiasmus,(I in Advent and
VIII after Trinity). These are of course the very devices used in
the Latin collects, but as has been seen there is not exact correspon—

dence between the two versions of feature for feature.

 

12 Massey Hamilton Shepherd, Oxford American Prayer Book Commentagy,
108.
Goulburn, pp; cit., I, 186:

 

 

-33-

A summary of the extent to which antithesis—balance is used in
the 15h9 collects reveals that of the eighty—three collects examined
thirty-one, or roughly three eighths, have figures of antithesis-
balance. Most of these have one or two figures per collect, only
three having more.(There is some leeway in these numbers because
sometimes a decision as to whether there is one or two figures is
necessarily subjective.) Twenty-four collects base their antitheses
on similar figures in the Latin originals. Seven have no Latin
originals, but two of these (discussed above) base their antitheses

directly on New Testament Scriptural figures.

-35..

CHAPTER III

Another outstanding characteristic of the collects' language is
metaphorical expression. I use this term to include two separate
figures, tropes and extended metaphors, which I concede to be

terms often used interchangeably, and which I use even here to
designate two things which are of the same basic nature. But there
is a distinction sometimes made by rhetoricians which will be use-
ful here: a trope is a metaphor expressed in a single word. But
in both trope and metaphor one thing is named or implied where
another is meant. I In this discussion, then, a trope is a single
word applied in somet ing other than its original, literal
signification, implying similarity between the two things involved,
whereas a mitaphor is a more extended, implied comparison, using

more than one word, but not using like or as.

 

Tropes have long been recognized as having their beginning in
necessity during the primitive stages of a language, when concrete
terms are extended to abstract ideas, for which specific terms are
developed relatively late in a language‘s growth. Through this
necessary activity, users of fi urative language are thought to

have discovered pleasure in the use of metaphor as ornament. Cicero

1 John F. Genurg , Outlines of Rhetoric, 1119.

 

-35..

described the process thus:
Modus transferendi verba lati patet; ouam
necessitas primum genuit, coacta inopia

et angustia; post autem delectatio,
jucunditasque celebravit.

This was, of course, true of the original Hebrew and to a lesser

degree the Greex, of the Bible. 3

This language, through the
various sixteenth century English translations, influenced the
language of the collects in the use of tropes. These expressions
in the collects, although they seldom reproduce specific passages,
are nearly always words used tropically somewhere in English
Scripture, usually in several places.

In "whiche haste knitte together thy electe" (All saints),
knitte is a trope used in Judges XX, 11, I Samuel XVIII, l,
I Chronicles XII, l7, Ephesians IV, 16, Bishops Bible (the Authorized
Version has joined), and Colossians II, 2 and 19. In the latter
passage the English trope in translating an unfigurative Greek word,
has apparently added to the meaning of the original.11

The passage "mortifye and kyll all vices" (Innocents' Day) uses
Eyll tropically as part of the word pair which translates the Latin
mortifica, probably a trope itself. hill is used tropically in

Job V, 2, Proverbs XXI, 2S, and II Corinthians III, 6. Mortifze is

 

2 Q3 Oratore, Book III.

3 John Livingston Lewes, "Noblest Monument of English Prose" in Essays
in Appreciation,

 

h GOUlbum, EE- 2.2" II, 3750

-36-

a trope in Romans VIII, l3, and Colossians ill, 5, and is probably
always tropical in modern usage.

In "blast of vaine Doctrine" (Saint Mark's Day) the trope ElEEE
is substituted for 312d, used as a trope in the day's Epistle,

Ephesians IV, on which this collect is based. £23§t_is used tropicalLy
five places in the Old Testament.

In the word pair "embrace and euer holde fast" (II in Advent)
embrace is probably a trope. Certainly embrace must have still had
a strong literal meaning in 15h9, since the Oxford Dictionary gives
as its first citation for the sense of "adopting or accepting a
doctrine", which is essentially the meaning of embrace in this
instance, the use of the word in Brinklow‘s Lament, in ISLE.

The trope clense occurs in the collects for XVI and XXI after Trinity
and abundantly in Scripture. In the Latin originals of both collects
it is a form of the verb mundare, which in classical Latin already

chad the extended meaning t9 purify and hence may or may not have been
used tropically in the Latin c>1lects. Similarly, £2322 seems to be

a trope in "puwre down upon us” (XII after Trinity) and_pgwre thy grace

 

into our heartes (Annunciation), in all of which ppggg translates
effunde or infunde, which had by the time of classical Latin acquired
its extended meaning. This English trope has extensive Scriptural
use, occurring seven times in the Psalter alone.
Other words in the collects may be regarded as tropes and especially
may have been so regarded in the sixteenth century, but we have chosen
to consider here only tuose whose literal meaning is still in modern
English so strong as to suggest a figure, and which we may therefore

consider to have been used for effectiveness. What tropes are used

-37-

appear to have been Scriptural, with the exception noted above.
As there are few tropes in the Latin collects, the originals may
have exerted a restraining influence in this respect.

The other type of metaphor, the more extended implied comparison,
is much more plentiful in the English colkacts. Nearly all of the
meta hors occur several times each, and it will be convenient to dis-
cuss all instances of each metaphor in one place.

Most frequent of all are metaphors using the imagery of battles.
This frequent allusion to war is sometimes explained by the troublous
times during which the Latin originals were written, when the Roman
Empire was breaking up in the west and the dangers of invasion were ever
present. But one can also find em le suggestion of this sort in the
Bible, and particularly in the Psalms, where war and battles are
possibly the most frequent source of imagery. when the time came
for translation of the Bible into English, a long tradition of the
transfer of warlike epithets to Christian concepts already existed, such

as Godes andsacays moncvnnes weard,6

 

 

This ancient imagery has, of course, been carried on into modern
Christian literature and particularly into the militant hymns.
Usually these metaphors of war are applied, in the Collects,

to the struggle between good and evil. we may cast awaye the workes

 

of darknes, and put upon us the armour of light (I in Advent) is a mili-

 

tary metaphor (as well as a metaphor of darkness and light, as noted

below), which is borrowed from Romans XIII, 13, lb, in the Epistle

 

S Beowulf, l. 1662.
6

Caedmon in Bright, op. cit., lO.

 

for the day, with the difference that Cranmer has gone bck to
fiyclif's word.wprk§, instead of deeds, which is the word used in
the lSh9 version of the Epistle. PosébLVJEgggs had a military
connotation more harmonious with armour, If development of the
military metaphor were uppermost in the writer's mind, twat might
have suggested this choice. In any case it is interesting that the
words used by the l5h9 collect are those eventually adopted by the
1611 translators of the Bible. The metaphors are also antitheses,
which are discussed in Chapter II. The collect has no Latin original.
In the collect for II in Lent the "enemy" is again evil.

All euel thoughtes which maye assault and hurte the soule presents

 

the figure of the besieged fortress. This meta hor like the one
in the collect above, is part of the larger figure of antithesis.
This is one of the collects thought to reflect the wars of the times
in which it was written.7 The specific part under consideration,
however, seems to be a war metaphor in the English but not at all

in the Latin, where it is a pravis cogitationibus mundemur in mente.

 

The other war metaphors do not seem to suggest aid against an
enemy which represents evil, so much as aid against actual worldly
enemies. Yet it is possible to interpret these references as being to

Spiritual enemies, also. Such are (l) stretche foorthe the right

 

hands of thy maiestie to bee oure defense against all oure enemies
(III in Lent), which again is a stronger metaphor in the English than

in the Latin, which has no mention of enemies; (2) defended against

 

a1 adversitie (Sexagesima) and (3) be defended from all aduersitie

 

 

 

7 Shepherd, pp; cit., 127.

-39-

(Trinity Sunday) both of which are nearly literal renderings of

similar Latin passages; (h) by thy mightie ayd we m:y be defended

 

(III after Trinity) which considerably expands the Latin tribue

defensionis auxilium, but was further expanded in 1661, when it

 

became we...may by thy mighty aid be defended and comforted in all

 

dangers and adversities; (5) let thy continual pitie clense and defende

 

 

thy congregation...it cannot c ntinue in safety without thy;succour,

preserve it...by thy_help (XVI after Trinity), where the English

 

version by the use of safety, succour, preserve and help, has

 

 

suggested the figure of a military rescue, whereas the Latin has

only the word muniat to suggest such an image, and in its latter

part suggests the idea of the church's Spiritual health (salga) 5

at least as strongly.as its military safety; and lastly (6) 233_
refuge and strength (XXIII after Trinity), which translates closely
refugium nostrum et virtue and ale) possibly foreshadows the A.V.
translation of verse 1 of Psalm XLVI, which has "God is our refuge

and strength", rather than Coverdale's “Gou is our hope and strength”.
It is interesting that development of the war metaphor in this collect
has produced a passage which may have influenced the 1611 translators
of the Bible. we have referred to eight war metaphors in all,

enough to make this subject the greatest source of imagery in the
collects. 0n the whole they are more explicit in the English than

in the Latin, and have appeared to be based on Scripture in the main.

 

8 Christian Latin had developed this word to mean "saved from sin", or
"spiritually healthy", from which it developed the word "Salvator".
See Christine mohrmdaa, "Le Latin commun et le latin des chretiens”,
in Vigiliae Christiancfie, I, No. 1, Jan. 19h7. The fact that Old
English uses the word haelend to translate Salvator is interesting,
since UE haelend never refers to one who brings military salvation,
but means ”healer".

 

-‘W-

Metaphors using light, or light versus darkness are second in
number in the collects. These, of course, are distinctly Scriptural
and in three out of the five occurrences are based directly upon the
Epistle for the day. The figure caste aways the workes of darknes and
put upon us the armour of light (I in Advent) is from Romans XIII, 12,
13, and is the darkness versus light metaphor within the war figure.
The metaphor lighten the darkenes of our hencte (III in Advent) is
also suggested by a passage in the day's Epistle: "until the Lord come,
which will lighten things that are hid in darkness", I Corinthians
IV, S. This very brief collect had no Latin original and in
the 1662 version was replaced by a lengthy and complicated one, which
does not retain this metaphor.

The most extended metaphor of light in the collects is that for
St. John the Evangelist‘s Day: cast thy bryvht beames of lyght upon

thy Churche, that it beeyng lightened, which perhaps expands and

 

strengthm the metaphor in the Latin, which has Ecclesiam tuam...

 

Q

illustra...ut...illumineta. Illus;ra and illuminate had already

 

 

lost much of their figurative power in classical Latin, but the English
words give a definite image. The Epistle f r the day also gives a
basis for this metaphor in the passage in I John I, 5-7, beginning
"...God is light". Shepherd notes the suitability of this figure:
"The metaphor of '1ight' which suffuses this collect is serially
appropriate, for it is constantly so used in the Gospel and the

First Epistle of John to describe not only the nature of Christian

experience, but also the nature of God Himself. 9

 

9 Shepherd, 21': 9_i_t., 101.

- hl -

This is one of the metaphors which was further extended in the
1662 revision which added the phrases "light of thy truth" and "light
of everlasting life" in the last part, and changed the word lzghtened

to enlightened, possibly because the former hid already undergone

 

semantic change by 1662.

The light of thygtruth (III after caster) translates veritatis

 

thae lumen, and the lyght of thy Holy Spirit (”hitsunday) translates

 

 

Sancti Spiritus illustratione, but neither of these is based upon a

 

specific phrase in the Epistle as in the case of the other "light"
metaphors,.andisififlEhenfs-ééudshmetaphor—Uf—lighteconfusing~or
inaccurate.

Metaphors of,physica1 health or strength are also five in

number. For mannes fraylnes we cannot always stand uprightly; Graunt

 

...health of body and soule (IV after Epiphany} is a close translation

 

of the Latin collect, which suggests the metaphor through the words

fragilitate and salutem. The latter word, wnose Christian deveIOp—

 

ment was similar to that of salva, mentioned above, has here both its
spiritual and physical meanings included, since it occurs with mentis

et corporis. Stand uprightly, a picturesque phrase in the English,

 

 

makes a much stronger metaphor there than subsistere does in the Latin.

 

No specific passage of Scripture furnishes all the details of this
metaphor, and its connection with both the Epistle and Gospel for

the Day is kicking or very indir:ct. we know that Cranmer chanzed the
Epistle for the day, but even the older Epistle, Romans XIII, 8-10,

from the Salisbury Use, lacks the Close connection. With the

colle ct seen in other instances.

The 1928 American revision chanfed the Gospel for the day, which
now includes two miracles of physical healing, so that the metaphor in
the collect now bears closer relation to the Gospel. In the 16c2
revision strength was substituted for health and Other changes
were made in the last part of the colict, but the original meta hor
remained unchanged.

Very similar is the metaphor in the collect for XV after Trinity:

the frailtie of man without thee cannot but fall translates the

 

Latin sine te labiatur humana mortalitas, where again the English

 

image seems more vivid than the Latin, frailtie at lea t being more

pictorial then mortalitas. The original Latin of this collect has

 

been explained as expressing the anti—relagianism of its writer,
Gelasius, who wisned to emphasize man's inability to save himself, 10
and the English metaphor is not inharmonious with this idea.

The most extended metaphor in this class is, as might be expected,

in the collect for St. Luke's Day: Luke the physician...a phisician

 

of the soule...by the holesome medicines of his doctryne, to heale all

 

the diseases of our soules. It has no Latin original and no con-

 

nection with the Epistle and Gospel for the day, but 0 mbines

the fact of Luke's profession, explicitly stated by St. P ul, and in-
dicated by his Gospel, with the many metaphorical allusions in
Scripture to "healing" of the soul, as in Psalm CIII, 2-3: "Bless the
Lord, 0 my soul...who healeth all thy diseases." It is interesting
that the American revision of 1928 replaced this collect with one that

prayed for bodily as well as spiritual healing powers, in accordance

 

L
——-

10 Goulburn, 29; 333., II, 120.

with the idea of a healing ministry, then being emphasized by the

11 The 15h? metaphor, accordingly, was not retained.

church.
Two other expressions might be called metaphors of health:

infirmities (III after Epiphany) a word still having chiefly

 

physical connotations in English, for infirmitatem, and infeccions

 

of the Deuil (XVIII after Trinity) for diabolica contagia. The

 

latter was definitely suggested by the Latin, since no Scriptural
reference to the devil as a source of ”infection" can be found. 12
Agriculture, which supplies so many metaphors in the Bible, is the

source of three metaphors in the collects. Graff in our heartes...

 

increase in us...norishe us... (VII after Trinity) translates the

 

equally suggestive Latin words inscre..:praesta augmentum...nutrias.

 

The metaphor of a growing tree or vine couli have been suggested by
the Epistle's words, "ah,t fruit had you then..." There are two other

expressions which can be placed in this class. Plenteously br‘nging

 

furth the frute of_gowd workes (XAV after Trinity) is probably a

 

more vivid figure than the Latin divini operis fructum...exequentes,

 

 

which, using meanings well established by the time of classical Latin,
could mean "accomplishing the result or divine work”, and hence may not
have been a mixed metaphor, as Goulburn suggests. 13 In any case,

the English metaphor could have been suggested by the verb pgrcipiant,

 

 

ll Shepherd, OR. £3.20, 23b.

12 So far as I know, "infections of the Devil” is a phrase peculiar to
this collect, but C.S. Lewis, moaern Anglican writer, in Beyond
Personality, uses the phrase "Good Infection" as a chapter heading
and to designate a concept.

 

l3 Goulburn, op. 222., II, 190.

which has gather as one meaning. heferences to "fruits of the

Spirit", etc., abound in Scripture. Fruicion of thy Glorious

 

Godhead occurs in the Epiphany collect and may be intended to present
the image of gathering fruit, but if so, it seems inappropriate here,
since the "faith" versus "sight" idea is what is expected, and what
the Latin collect has. 1h

Two other figures occur three times each, both of them being so
much a part of Christian ideology that they hardly seem metaphorical.
One is the figure of the "way", or the footsteps of one walking a path.

In the collect for III after Easter we have all men that be in errour

 

...that they maie returne into the waye...and folow all such thinges,

 

which takes all its metaphorical elements from the Latin: 33;
errantibus, ut in viam gossuit redire...§§...sectari. If the English
word.e££2£ be taken in its literal sense of "wandering", which is the
meaning of its Latin counterpart, the figure is more complete.

This prayer was originally intended for the day on which the newly
baptized catechumens were admitted to the church, and it is they who,
redeemed from original sin, are likened to the wanderers. while the
figure is not found in the Epistle or Gospel of the day it has ample
Scriptural basis elsewhere. The collect for the Sunday before (II
after Easter) has a similar metaphor: to follow the blessed steppes
of his moste hoLy nye. This collect has no Latin original, but the
metaphor has connections with a line in the Epistle for the day: “For
ye were as sheep going astray" (I Peter 25). The fact that these
similar metaphors occur on consecutive Sundays, in one instance trans-
lated from the Latin, in the other in free English composition, suggests

¥

lb See discussion of this collect in the chapter on antithesis.

 

-hg-

that they were one means of giving unity of thought to the post-
Resurrection propers in the English book.

In the collect for St. rhilip and St. James's Day the Scriptural
passage, John XIV, 6, which has placed this metaphor at the heart of

Christian teaching, is quoted: to know thy Sonne Jesus Christe to be

 

the way, the trueth, and the lyfe. As happened in several instances,
the léo2 revision of this collect greatly expanded the metaphor..
It adds these words: following thesteps...we may stedfastly walk in
the way...

Metaphorical description of the church as God‘s "household” or
"Family" is equally important in Christian teaching. It occurs in

this thy famely (Good Friday, First), literal translation of hen:

 

familiam tuam; thy household the church (XXII after Trinity), for

 

familiam tuam; and thy churdi and household (V after Epiphany) for

 

 

familiam tuam. Goulburn notes about the last collect: ”there is

 

no 'church' in the original: people who use the Collect are supposed
to understand that God's household is the Church".15 where
ehuggh_is ad ed in the two Enzlish phrases above, it may have been
for sake of rhythm; or it may have been from a wish to be more ex-
plicit about this concept of the church. This metaphor abounds in
Scripture.

Two collects use the figure of shackles or bonds for sins. In
the collect for IV in Advent the English words derive a complete image

from relatively slight suggestion in the Latin: spore lette and hindred

 

with its emphatic adverb and word pair translates praepediunt; Spedily

 

 

15 924313., VI, 220.

-116-

deliuer, again with the adverbial element added, and with the

suggestion of ”untying" in the verb, translates acceleret. This
metaphor was evocative enough as it stood; the 1662 revision, appar-
ently to extend the metaphor, added "in running the race that is set
before us," words which are Scriptural, Hebrews, All, 1, but which °
make an insertion too complicated and lengthy to be in true Collect
style. The other collect using this metauhor is that for XXIV

after Trinity: that...we may be delivered from the bands of all

 

those sinsgfor ut a peccatorum nostrorum nexibus gpae contraximus...lib-
’ i-

 

 

eremur. One explanation of the Latin figure would give it more
meaning than has been transferred to the English. 16 According
to it, EEEEE could mean, besides band, the liability, in Roman law,
of a citiqen to become a slave to his creditor if he were unable to

O I o . 7
pay his bills. Contrax1mus meant we have contractedrdebtsg

 

 

Therefore, liberemur would mean "we are freed from slavery resulting
from our sins." The parable of the servant who was forgiven his
debts, Matt. XVliI, 27, could be the Scriptural basis of this
interpretation.

There are two metaphors of sheep and shepherd in the collects.

The third collect for Good Friday has: fetche them home...to thy

 

flocke, that they maye bee...made one folde under one shepherde,

 

but neither of the three Latin collects which furnished elements of
this collect contains any sugaestion of this metaphor. Nor is it

found in the Epistle or Gospel for the day, although there is abundant

 

16 Goulburn, pp; cit., II, 185.

-147-

Scriptural example of it elsewhere, esped.ally John X, 16. The
other instance of this metaphor is in the collect for St. Peter‘s
Day: commaundeste him...to feede thy flocke1_make...all bishops
and pastors diligently to_preache...and the people obediently to
folowe. There is no Latin original for this and no such metaphor
in the Epistle and Gospel for the day, but Scriptural basis is
found in John XXI, 16, where the reference is directly to St. Peter.
Twice seems a relatively infreouent occurrence for the pastoral
metaphor, considering its prominence in the Bible, and its extended
use in other Christian communions.

one metaphor alone, in the lSh9 collects, has something of
ambiguity in its expression. This is the figure of a lord of a
household distributing treasure to his retainers, who {uh_to re-
ceive it. Or perhaps it is a picture of men running a race to receive
the prizes. For the latter, a number of New Testament passages could
have furnished the suggestion. These are explained as ”allusion to
the custom in their races, of hanging up a crown or garland at the
goal, and such as first laid hold on it and took it down had it as a

reward." 17 The collect for XI after Trinity has: we, running to

 

thy_promises, may be made partakers of thy heavenly treasure, a close

 

translation of the Latin, which has bonorum, a word which hardly
suggests prizes for a race. The metaphor in XliI after Trinity has

we may so runne to thy heauenly promises that we fails not finally to

 

attayne the same, for ad promissiones tuas sine offensione curramus,

 

 

with again no Latin word for "treasure". The difficulty of inter-

preting this figure seems to be the words "running to promises",

 

l7 Cruden, Concordance to the Holy Scriptures, SOO.

 

-148-

whether the "promises" are figured as prizes or a share of treasure.
Since the two collects occur only one Sunday apart, it is natural
to suppose that the same image was intended in eadi case, but exactly
what the image was is not clear. This is unusual, since as a rule
the picture suggested however lightly by a metaphor in the collects
is quite specific. At any rate, in 1662 this expression was
changed to the more Scriptural "running the way of thy commandments”
in XI after Trinity, and to "attain thy heavenly promises" in XIII
after Trinity, possibly because of the uncertainty about the metaphor.
The changes, however, represent not a clarification of the original
metaphor, but a substitution for it. The modern collect for XI
after Trinity has "we, running the way of thy a)mmandments, may
obtain thy gracious promises;" the modern collect for XIII, after
Trinity has "Grant...that we may so faithfully serve thee in this
life, that we fail not finally to attain thy heavenly promises.”

One metaphor of building occurs, an unusually extended one, in

the collect for St. Simon and St. Jude's day: 0 Almighty God, whiche

 

hast builded the congregacion upon the foundacion of the Apostles
and_prophetes, Jesus Christ himselfe beymg the head corner-stone...
graunt us so to bee ioyned together in unitie of Spirits by their
doctrine, that we maye be made an holy temple acceptable unto thee...
There is no Latin original, but the words are very close to Ephesians
II, 19-22, a passage which in the American revision of 1928 has
replaced the traditional Epistle of the day from the book of Jude.
This metaphor, because of its detailed development and almost word
for word use of scriptural phrases, reminds us of the metaphors in the

collects for St. Luke's Day and St. Peter's Day.

.449-

In addition to tropes, we have discussed thirty-three meta-
phors, which means that roughly to; of the 63 collects have this
figure of speech. Eight of these metaphors are in collects without
Latin originals. In two cases, Epiphany and the third Good Friday
collect, although there are generally accepted Latin originals for these
they furnish no basis for the m taphors in the English. All the other
metaphors could have been suggested by words in the Latin originals,
but usually the figure has been more fully developed in the English
than in the Latin, by the use of more words, and particularly of
more modifiers, and by the addition of more concrete details. Even
granting that the Latin words had more connotations for sixth century
Christians than we c-n possibly know about, we must conclude that
the Latin mtaphors seem barely suggested figures beside their English
developments. Most of the Latin words used had had abstract meanings
for centuries before the collects were wri ten; and sometimes the
Latin versions can be translated almost without metaphorical
suggestion.

This degree of vividness in the English metaphors is probably
due to their Scriptural nature, for although they have been suggested
by the Latin originals they have taken their phraseology from English
Scripture, and we know that sixteenth century English has been ad-
judged a good match for the original Hebrew and Greek of the Bible, 18
in the matter of vividness and concreteness. At the same time,

however, the English versions show the restraining influence of the

Latin in this matter. we can see this by contrasting them with the

 

18 Lowes, Op. cit.

metaphors in those collects composed new in lSh9, especially the
saint‘s day collects mentioned above, where extended mataphors are
reproduced from Scripture almost word for word, and where the results
are nearly twice the length of the translated collects. But however
the Scriptural source has been used, it is the gply source used, and the
mitaphors are those found not once or twice but usually many other times
in the Bible. This is in accord with a principle formulated in
modern times: "Scriptural phrases and images have,-therefore, pe—
culiar authority for the Churdl, and their use in worship, especially
public worship, has a unique appropriateness." 19

That the writers of the collects and subsequent revisers of the
Prayer Book were conscious of the imagery they used is evident, since
several times a particular metaphor, by its repetition on consecutive
Sundays, seems to have been used as a means of giving unity to a part—
icular season; and in several instances revisions following lSh9
have changed the Epistle or Gospel to include a passage which has the
Scriptural basis of the metaphor in the collect.

As to their place in literary history, the 15b9 metaphors are
unlike the earli.st English metaphors, the picturesque kennings of
Old English poetry, nor are they anything like the novel and outre
metaphors in which the Euphuistic style of the period immediately
following, delighted. They are also less cmmplicated and more terse
than those of the 1662 revision of the Book of Common Prayer. They

are, in short, strictly according to Scriptural convention, concrete,

 

l9

Doctrine in the Church 2: England, The Report of the Commission on
Christian doctrine appointed by the Archbishbps of Canterbury
and York in 1922, 3110

 

-51-

but limited in extension; and modern writers who would add collects
to the service should be especially careful that the metaphors they
use are perfectly harmonious with those in the original lSh9 collects.

Otherwise a false note is struck.

CHAPTER IV

A number of minor rhetorical devices distinguish the l nguage of the
collects. These are parallelisms of structure other than those used
to express antitheses, series, paronomasia and alliteration.

Parallel syntactic groups occur in several places. Our hearts

 

may surely there be fixed: whereas true_prs are to be found (IV
after Easter) shows an effort to render the Latin parallelism ibi

nostra fixa sint corda: ubi vera sunt gaudia. There is perhaps some

 

straining for effect in the position of there in the English, although
this may not have sounded out of place in 16h9. It is worthy of note

that the Latin word play in ibi: ubi and sint: aunt, which cannot be

 

reproduced in English, is compensated by the alliteration of ELEEQ‘
fgugd, which are parallel grammatical forms. The collect for
Ascension Day has a parallelism much more marked in the English than
in the Latin, which has no parallelism here, - in heart and mind

ttither ascend: with him continually dwell. It is interesting tuat

 

the three syntaCtic elements, prepositional phrase, adverb, and
verb, give an effect of perfect balance in English, without any
correspondences other than syntactic weight. Thus, the objects of
the prepositions can be compound and single, the adverbs need not

be formed in the same way, and the verbs need not correspond in any
way except tense and number. This is not al ays the case in the
English parallelisms, however. In the collect for IV after Trinity

we find word repetition added to syntactic correspondence: nothing is

 

strong, nothing is holy translates nihil est validum, nihil sanctum,

 

 

where ellipsis prevents as camplete correspondence as the English

has, unless the inflexional endings of the adjectives are con-

sidered to contribute greater parallelism than does repetition of the
verb. In fact, it may be that the possibility of play with inflexional
endings in Latin contributed to development of the habit of parallelism;
there; certainly those in the Latin eillects, including the many used

in antitheses, have inspired their English translators to imitation in
so far as the nature of the language permits.

Another device, one which is responsible for some of the mogt
striking and oft-quoted collects, is the series. It is a kind of
parallelism but al ays involves more than two units. Unlike parallel
groups of two units, it seems not to have been a feature of the Latin
collects, for only one such group occurs there, and that one is taken
from Scripture. Most famous of these passages is probably the series
from the collect for II in Advent, commonly known as "Bible Sunday”:
graunte us that we maye in suche wise heare them, read, marke, learns,

and inwardly digeste them. Like all the series in the collects,

 

the various members of this one seem to be arranged in ascending order
of importance of meaning, in this case "to give the idea of a gradual
progress from a superficial acquaintance with the Holy Scriptures to
the profoundest reception of them in the inner man." 1 These words
cannot be found as a series in Scripture, but have been separately
ascribed to various passages in the New Testament. (The collect has no

Latin original, and took its theme from the Epistle for the day.) The

success of this series is due partly to its comprehensiveness of meaning

 

1 Goulburn, op. cit., VI, 119.

-5}-

and partly to its rhythmical pattern, which has unity because it
begins and ends with a trochaic foot, but has in betweai these
feet an interesting distribution of accented and unaccented

syllables: /u/// y/uuu/L/

This is accomplished by insertion of an object with the first verb and

an adverbial modifier with the last, two words which save this series

from monotony, and are evidently used for that purpose, since they

are unnecessary to the meaning. A similar insertion, before the

last verb of the series, occurs in the collect for ViI after Trinity:
graffe in our hartes the loue of thy name, increase in us true religion,
norishe us with all goodnes, and of thy great mercy kepe us...Here a series

takes the pkace of the Latin anaphora: ouae sunt bona metrias...ouae

 

Sint nutrita custodias.

 

The third Good Friday collect has two series, but the first is a
simple enumeration and without rhetorical significance: all Jewes,
Turkes, Infidels, and heretikes, w ich was replaced by an inclusive
designation in the 1928 American revision. The other one has its
members arranged in ascending order of importance: take from the
all ignoraunce, hardnes of heart, and contempt of thy word, which has
been explained as referring to the "roots of unbelief" in mind, heart,
and will. 2 It has no counterpart in any of the three Latin collects
upon whiche this one is based.

Two of the remaining three series in the collects are Scriptural.
Geve unto us the increase of faythe,_hgpe, and charitie (XIV after

Trinity) is a close translation of da nobis fidei spei, et charitatis

 

2 Goulburn, OE. Cite, VI, 337‘

-55-

au mentum, the only series in the Latin collects, and one which
is obviously Scriptural. The other Scriptural series is in

the collect for S. Philip and S. James: Graunt us perfectely to

 

knowe thy sonne Jesus Christe to bee the way, the trueth, and the lyfe,

 

a direct quotation from John XIJ, 6, in the Gospel for the day.
One other series remains to be noted; that is’the collect

for S. John Baptist‘s day: and after his example constant y speaks

 

the trueth, boldly rebuke vice, and paciently suffre for the

 

truethes sake. There is no Latin original for this, and no

 

correSponding series in Scripture, although Scriptural basis for each
separate adjuration can be found. The third member of this series
seems to be emphasized in this instance by attachment of a mouifying
phrase which is longer than the objects attached to the other members.
This series has alwavs seemed to me too heavy to be effective. As
this is the only series where the syntactic key word in each mcmb r
(here the verb) is preceded by a modifier, in each case a rather long
adverb, this may be where the trouble lies. The whole collect is of
unusual length, and compasses unusual Quantity of matter, as noted
by Goulburn. 3

In general, the use of series in collect style is an aid to
terseness. lf three to five syntactic units can be made to depend
upon one unit, something has been achieved in the way of condensation.
Also, the use of series is an aid to emphasis, since a string of units
permits building up to a climax, or the arrangement of items in order

of importance. That it is a successful device is amply demonstrated

 

3 92; {iii-:11, 289.

-55-

by the frequency with which some of the collects here cited are
quoted.

There are several kinds of word play in the collects:
repetition of the same word or another form of the same word; paronomasia,
or repetition of word parts; and even a few instances of rhyme. The
first of these, repetition, we should expect since it is an ancient
device of emphasis in all languages, and is especially useful in
cmmpositions intended to be spoken, since it contributes repetition
of sound as well as of sense. A few of the more striking examples
in the collects must suffice. In the collect for II in Lent, we

find: we have no power of ourselves to help ourselves, and then

 

bodies...souls, body...soul, which has been mentioned in the section

 

on antithesis. This collect has no Latin original. In XIX after

Trinity occurs without thee we are not able to please thee, for

 

tibi sine te placere non possumus, which cannot be said to inspire

 

the repetition, since Latin uses more cases of the pronoun and

hence has different words for it here. Again, plenteously bringing

 

forth the fruit of good works, may of thee be plenteously rewarded

 

(XXV after Trinity) gets no inspiration from the Latin: divini

operis fructum pronensius exequentes, pietatis tuae remedia majors

 

percipiant. There is repetition in the Latin collects, however,

 

as in nihil est validum, nihil sanctum (IV after Trinity), which

 

becomes nothyng_is strong, nothing is holy. But later in the same

 

collect the Latin has te Rectore, te Duce, translated thou being our

 

ruler and guide, without repetition, and per bona temporalia...

 

 

aeterna which becomes through things temporal...things eternal, with

 

repetition of things. we must conclude that repetition is used in

-57-

both languages, but not instance for instance.

Paronomasia, or repetition of word elements, which might be
expected to be much more frequent in Latin than in English because of
the presence of more inflexional endings in Latin, does very well in
English, also. In the cnllect for XII after Trinity occurs eyther

we desyre or deserue, where alliteration aantributes to the word

 

relationship, translating et merita...et vota which is hardly

 

comparable as word play. In other instances, however, the English
paronomasia is formed on nearly the same pattern as the Latin figure,

as in outwardly in oure bodies, and inwardly in our soules (II in Lent)

 

for interius exteriusque. It will be noticed that in the English

 

figures native and borrowed Latin words work equally well, probbly
because the method of compounding words is the same in both languages,
and it is the presence of compound words ”ith recognizable elements
that makes paronomasia possible. As this figure is nearly always

the handmaiden of antithesis-balance, examples of it have beel cited
in the section on the latter figure, and there is no need for
multiplying them here. Posd.bly as a consequence of using this device,
an occasional rhyme has slipped into the prose of the collects:

oure lyfe may_expresse...we doe confesse (Innocents' Day) and

 

truely repent, and lament (St. Mary Magdalene‘s Day). These may be

 

considered accidental, since they are so rare and since rhyme has
never been a characteristic of dignified English prose, although it
did become a characteristic of Euphuistic style.

There remains only the purely aural figure, alliteration, to be
discussed. Alliteration was of course a traditional feature both of

prose and poetry in English, and of Latin literature, although in

Old English Verse the alliteration is not an added suggestion, as

in Latin verse, but an organic part. b In the latter half of the
sixteenth century alliteration as a prose ornament was carded to

the greatest extremes, as exemplified in the styles of Thomas Becon,
George Pettie, and John Lyly. 5 The last named developed the

most complicated patterns of alliteration in his Euphues, which are
described by his chief editor and critic. 6 But as in the case

of the other rhetorical devices, the 15h9 collects observe restraint
in the use of alliteration. Counting only those instances where

the initial consonant is repeated three or more times, slightly over

a third of the English collects have alliteration, with the new

lSh9 compositions having it as frequently as those with Latin originals.
It is not quite so prevalent in the Latin collects as in the English,
and where it does occur it most often is the letter p_ which is
repeated. This is probably due to the large number of words beginning
with this letter which occur in Christian Latin prayers, such as forms
of REE! peccatum, peto, pietas, placeo, pognitentia, pppulus, praestg,

preces, preemium, and propitionis. Since most of these are trans-

 

 

lated by English words beginning with B there are some English collects
where that letter alliterates, but there is no preponderance of it,
and no correspondence between the English and Latin alliterations of

word for word or letter for letter. For example, power, pitie,

 

 

h Baldwin, Medieval hhetoric and Poetic, 1u8.

 

 

5 Krapp, Rise of English Literary Prose, 338—3h7 passim.

6 Bond, Complete works (Introductory Essay), 123, 12h.

 

- 59 _

promises, partakers (XI after Trinity) has little correspondence with

 

maxime, miserando, manifestas, multiplica in the Latin for the day.

 

 

And sometimes there is no alliteration in the Latin original, as in
the collect for St. John, Evangelist's, day, which has in the

English beseche, bryght beames, 1yght, beyng lyghtened, blessed

 

 

[feuer;7 lastypg. This example is noteworthy for the mixed
alliteration it contains, which may foreshadow the later patterned
alliteration of Euphues, mentioned above. And as has been noted
in previous sections, alliteration is sometimes used in the collects
to point up antitheses and other parallelisms.

A kind of internal consonant repetition sometimes occurs, also,
as in the collect for I in Advent where E is repeated: workes,

darknes, armour, mortall, great, glorious, immortal, and in the

 

collect for Innocents' Day, where ggis repeated: innocentes,

witnesses, confessed, vyces, us, conversacion, expresse, confesse.

 

 

-uv-

CHAPTiR V

In the preceding chapters I have discussed in some detail the way
in which the rhetorical devices of word pairs, antithesis-balance,
metaphors, parallelisms‘_including series} various kinds of word
play, and alliteration were used in the l§h9 collects. I venture
to sucgest several conclusions which one might draw from this ex-
amination.

In the first place one observes the constituent nature of
these devices. Each collect-sentence is such a well-unified whole
that all of its parts are necessary to its total effect. ie can and
must separate out its various features for analysis and classification;
but we usually discover that any given figure is also part of another
figure, and we find it difficult to discuss an antithesis apart from the
syntazic parallelism, alliteration and paronomasia which express
it, or a series apart from the metaphor it expresses. This inter-
weaving is only possible because the figures are well chosen and have
the appearance of spontaneity. In the Euphuistic literature of the
period following 15h9 this was not always the case, for antitheses
were constructed where there was no real contrast in thought, metaphors
were dragged in from faraway places, and alliteration was pursued at
the expense of appropriateness in the alliterating words. 1

The second observation is that although these rhetorical devices
are usually called "ornamental" they in no way detract from the terse—

ness of the collect style, but rather add to it. Metaphors are more

 

1 Bond, op; cit., 120-12h, passim.

_. v‘. -

economical comparisons than similes, and since those in the collects
are Scriptural they are a brief way of directing the listeners'
attention to the Bible. Synonymous word pairs may seem unnecessary
except for rhythm, but they are not of much greater syllabic

length than inflected Latin words. Antitheses, by pointing up
elements of contrast, bring to mind all the rest of the important
theological concepts they emphasize. Therefore, in these and other
ways the rhetorical features help the author to say more, as well as to
say it more effectively.

Thirdly certain facts can be observed about the kind of in-
fluence which the Latin mouels exerted on the English translation.
For one thing it was general rather than specific, except in the case
of antitheses, which are usually transferred intact from Latin to
English. But word play, for instance, at one place in a Latin
collect might not be translated into an English figure of paronomasia,
but might suggest such a figure for another place in the English
version, or we can even say that the presence of word play in some
Latin collects suggests its use in some English collects, and so with
the other figures. This was a result of having the English do all that
the Latin did, but in its own idiom, rather than ;orcing it into
Latin molds.

Another and very important feature of this Latin influence was

its restraining effect.
*0.

,J
- ~was not enough that the service of the reformed

church should be simple and uniform, they must also
be beautiful in themselves. In satisfying this
demand, with rare discretion Cranmer and his assoc-
iates avoided the extravagances of the fashionable
and ephemeral literary styles of the time, and

— C72 _

fixed their attention upon the purer and more
permanent mooels of liturgical expression

long traditional in the Latin services of the

church.
fie have noted above that metaphors, to take one figure as an
example, are more restrained in the Latin than in the Enxlidi, and
in the collects than in slightly later literature, which lacked Latin
mooels. we can imagine how far the English might have gone
without the ideals held before them by the Latin service.

In the fourth place, Itudy of the rhetorical devices in the
collects emphasizes the Scriptural nature of the language of the
collects, and inescapably of their thought. This influence has not
only been specific, from the ancient practice of basing the collect
upon a passage in the Epistle for the day (see lntroduction), but
general, through the influences of the Latin Vulgate carried
through the Latin collects, and through the various English
translations which were the object of intensive study by Cranmer
and his associates. Thus in subjecting themselves completely to the
influence of the early Church's prayers, and to all the available forms
of Holy Scripture, the makers of the 15h9 Book were subjecting
themselves to the linguistic and rhetorical traditions of the Hebrew,
Greek, Roman, and English peoples. These influences have produced a
unified and describable collect—style, which has set a standard for all

elevated and devotional prose in English. We might say it is the

work of Cranmer's worthy right hand.

 

2 Krapp, Rise of English Literary Prose, 263.

 

-53-

Bagster, Bamuel, ed., The English'Hexapla, Samuel Bagster and Sons,
London, ldhl. Invaluable to any study inVolving the language
of the six principal English versions of the New Testament.

Of these, one is from "C ranmer' 5 Bible”, 1.939, WlliCh furnished
the text of the Epistles and Gospels in the lSIl9 book of Common
Prayer.

 

Baldwin, Charles Sears, Ancient hhetoric and Poetic, Macmillan, New
York, l92h. The first part contains analyses and summaries,
in extremely compact style, of the rhetorical systems of Aristotle
and Cicero, upon which the rhetoric of fifth and sixth century
Latin was ultimately based.

 

, Medieval hhetoric and Poetic, Macmillan, New
York, 1925. Chapter 1 on the BOphistIE Inheritance is of
assistance in understanding the rhetorical background of early
Christian writers, and Chapter VIII on the Curial Uictamen
discusses the Medieval cursus in the Latin dillects.

 

, Renaissance Literary Theory_and Practice,
Col-umbia University tress, New York, l_939. Much about the
revival of rhetoric and the rise of vernacular literature in
the age in which the lSh9 Book was produced.

 

Baugh, Albert 0., history 2f the English Language, D. Appleton
Century Co., New York, 1935.

 

Blunt, John Henry, Annotated Book of Common Prayeg, being an historical,
Ritual and Theological COMmentZry on the devotional Septem of the
Church of England, hivington's, London, 1867; also a revised
edition (American) , Button, 1683. Probably still the greatest of the

commentaries, with chronological lists, comparative tables,
etc. The modern Bnglish (as of 1867) and the original Latin
collects are placed in parallel columns with Scriptural references,
and systematic notation of Moder English, Salisbury, Modern Roman
and Eastern Epistles and Gospels.

 

 

Bond, R, uarwick, Complete works of John Lyly, vol. I, Clarendon Press,
Oxford, 1902. Contains an essay on "Buphues and Euphuism"
which analyses a literary style that has certain features in
common with collect style, which it immediately followed.

 

 

- Bright, James w., Anglo-Saxon Reader, hevised edition, Holt, New York,

l9h7.

 

a -

Bright, William, Ancient Collects, J.H. and James Parker, Oxford
and London, 1802, Second edition. Primarily designed ”to
contribute somewhat to a more practical knowleige...of the
devotional treasures...in ancient Service bovks".Appen1ix
contains usual historical mater:ia l, and classifications ac-
cording to alteration from the Latin, and according to
"spiritual needs”. well known

 

Carleton, J.G., "Collect", encyclopaedia of nelivion and ethics,
Charles Scribner's Sons, New lork, l§32 (second edition).
Clearest discussion of the possible etymologies of collect,
and of the English expansions of the Latin.

 

 

Clarke, n.h.L. ani Harris, Charles, Liturgy and HOTSth, S.F.C.n.,
London, 1950 (First published l932 . -.Afcollection of thirty—
two essays by various authors on all aspects of frayer Book
study. A mine of infornation, but the essay ”fhe frayer
Book as Literature " is disappointing (and c ntains an
egregious error in pnon.tic3).

Croll, Morris w., "The Cadence of anglish Oratorical Prose“,
Studies in rhilology, AVl (1919), 1-51. The first half of
this article describes the exact rhythmical patterns used
in the English collects, with valuable suggestion as to the
the methods of the translators. fossibly one of the few
modern, original Contributions to the understanding of
B.C.P. language.

Cruden, Alexander, Complete Concordance to the Holy Scriptures, Dodd,
Mead and Company, New York, no date. written in 1737: Uld
standby.

 

 

Deane, A.C., The Life of lhomas Cranmer, Archbishop of Canterbugy,
Macmillan, ”London, 1927. Interesting suggestion as to
drasmus' influence on Cranmer.

 

 

 

de Candole, Henry, The Church's Prayers, Morehouse-Gorham Company,
New York, 1950. A brief, popular type account of all the
types of prayers in the irayer Book, including collects.

 

Dix, Gregory, The Shape of the Liturgy. An interesting picture
of Cranmer and his internal struggles is included in this
monumental liturgical work, but the brief comment on the
collects reveals a lack of linguistic understanding.

 

Doctrine in the Church of England, 'fhe Report of the Commission on
Christian doctrine appointed by the Archbishops of Canterbury
and York in 1922. Macmillan, New York, 1938.

 

_ 65 -

Genung, John F., Outlines of iihetoric, Ginn and Company, Boston,
1096.

Godefroy, Frederic, Dictionnaire de L'Ancienne Lanque Francaise
Librairie des Sciences et des arts, raris, 1936, 11 and
Supplement.

 

Goulburn, ddward Meyrick, The Collects of the Day, An Exposition
Critical and Devotional oi the Collfcts-Apfdinted at the
Communion, Longman's, Green, New York, 1C95. All that the
title implies, and, in addition, much valuable linguistic and
historical comment, all in a delightful leisurely style of a by-
gone day. Adequate attention to the 15h9 vers one, also.

 

Kellner, Leon, Historical Outlines of English Syntax, Macmillan,
London, 1092.

 

___ , "Abwechselung und Yautologie: Lwei Eigenthumlichkeiten
des Alt— und Mittelenglischen Stiles", Englische Studien Xx
(1895), l—Zh. A thorough study of dnglish synonymous word
pairs; evidently an expansion of the rather brief statement
in the preceding item.

 

Krap,, George Ihilip, His e of Hnglish Liter fig Prose, Oxford
University Press, "NEE York, 1915. Chapter V discus ses the
virtues of the English translation of the B.C.r. in considerable
detail, and gives an authoritative estimte of its significance.

Leverett, F.P., Latin Lexicon, Peter Reilly Co., Philadelphia.

 

Lewes, John Livingston, Essays in Appreciation, Boughton Mifflin,
Boston, 1936. The first eEan, ”The nobIESt Monument of
English Prose" deals with the King James version of the Bible,
but some of it can be applied to the Prayer Book.

 

Maskell, ailliam, ed., Monumenta hitualia ecclesiae Anglicanae, Clarendon
Press, Oxford, 1662. The Erymers preceding the 15h9 Book, and
other materials; not available here.

Mohrmann, Christine, "Le Latin Commun et le Latin des Chretiens”,
Vigiliae Christianae I (January, 19h7): 1-12

Moore, J. T., Tudor-Stuart Views on the Growth, Status and Destiny of
the English Language, A. S. H—Jle, Gottingen

 

New English Dictionary

Palmer, Hilliam, Origines Liturgicae, Oxford University Press, I, 1839.
Old but authoritative. Has a well arranged section on Collects,
Epistles and Gospels with the English (as of 1539) and ancient
Latin collects in parallel columns, with manuscript sources in
footnotes. I imagine that soma of the conclusions in the various
chapters represent original contributions of great importance to

liturgical science.

 

— C‘sc,‘ -

Pollard, Albert Frederick, Thomas Cranmer and the Envlish Beformation,
G.P. Putnam's Sons, Loni n, 1926. The moaern authority on
Archbishop Cranmer - thoroughly documinted; sympathetic.

 

Pepper, G.h., 52 Analytical Index to the Book of Common Prayer, and a
Brief account o£ its ovoluiion: Together 31th a Revision of _
Gladstone's Concordance to the Psaltir, John C? winston, Dew York,
1938. The concordance is—h51piu1 as it goes with the Prayer
Book Psalter and not that of the King James Version of the Bible.
The first part of the Iniex is primarily an aid to clergymen.

 

 

 

 

 

Prins, Anton Adrian, The book of Common Prayer, 1519; an enquiry into
its language (phonology and acciience) with an introductory note
about its composition and oririn, R.J. rorticlje, Amsterdam, 1933.
A thornugh-going linguistic study. Tables inclu1e: one comparing
Lord's Prayer, Te Deum, Benedictus, Magnificat and wunc Dimittas
in three Brimers ”ith the 15h9 forms, one of curious forms in
15h9 compared with Great Bible, Coverdale, and Matthew Bibles,
and one of curious spellings compared with the Primers. It does
not touch upon rhetorical devices, howevzr.

 

 

Proctor, F., and Frere, H.H., A New History of the Book of Common
Prayer with a Rationale of its of ices, Macmillan, 19U1.

 

 

 

 

Saintsbury, George, English Prose Rhythm, Macmillan, London, 1922.

 

Shepherd, Massey Hamilton, The Oxford American Prayer Book Commentagy,
Oxford University Press, New York, 1950. This latest Commentary
brings the older scholar31ip up to date in a beautifully arranged
book.

 

Souter, Alexander, Glossary 2E Later Latin tg_éOO AD, Clarendon Press,
Oxford, l9h9.

 

Strype, John, Memorials of Thomas Cranmer, Clarendon Press, Oxford,
1512. Quotes from many sources of information on Cranmer's 1118.
First published 169).

 

Suter, John Wallace, The Book of English Collects, from the Prayer
Books of the Anglican Communion, Harper anderothers, New York,
19hO. This book, by the Custodian of the Standard Book d7 Common
Prayer, contains a colkection of many collict-type prayers, com-
positions in modern English, in addition to the collects of the Day ,
a classification of collects according to their structure, and a
brief description of punctuation, spelling and use of pronouns in
the collects.

 

Thonssen, Lester, Selected Readings in Rhetori§_and Public Speaking,
H.u. wilson Company, New York, 19h2. dxerpts from the Classical
and later rhetoricians, very well indexed.

 

 

- 67 _

Tucker, Emma Curtiss, The Later V>rsion of the Aycliii'ite Epistle to the

Romans, Comp ared with tne La tin Uri,in l, HEnry noit an1 Coinpany,

19lu.

 

 

norkman, Samuel K., Fii'teenth Cent1r~ 1'ransl ti on as an Influence on
En: lish Prose, Princeton University Piess, Plano raphic Aepro-
duction by cdaards Brothers, Ann Arbor. 1'his and the preceiing
work, both doctoral dissertat ons, were interesting as studies
in the influence of translation on prose Style.

 

 

Principal Modern Bditions of the 1559 Booke of the Common Prayer
e 1 a a A a a % a a e

The two Bocks of Com on Prayer Set Forth by Authiiity of Parliament
in the nelfn of hing_a:xm ard the Si th, edited by miAard Jardweil,
EEISFE UniVersity Press, 1838:_ 1he 1149 and 1552 versions in
parallel columns (where they differ). The spelling has been
modernized in this addition.

 

 

 

The First Prayer B11k of King Edvard V _, edited by Vernon Staley,
In the Libra1y of Liturgiology and Bcclesiology for English
Aeaders, The De La more 1ress, London, 1903. This is a reprint
of the "hitchurch edition of mense dartii, as is the Everyman edition,
but minor differences in spelling exist, for nhich I find no
explanation.

 

 

The First and Second Prayer—Books of King coward The Sixth, with EL
—1ntroduction b Bisho LibsonT—KcverymanTs Libieryj, C.P. Dutton,
New York, 1932Z(rirst puClisned in this edition in 1910). This
is the text used in this study, as being the latest, and
probably the mos t reliable, of the reprints.

 

 

 

-68-

APPENDIX

The English and Latin Texts of the Collects

The English text of the collects here given is that of the lSh9 version
of the Book of Common Prayer as reproduced in the Everyman Edition,
1910, reprinted 1932, 32-210 passim. The Latin text, except for one
collect, is taken from William Palmer's Origines Liturgicae, 1839, I,
317-363. Palmer gives in footnotes the manuscript sources of the
Latin text. The Latin text of the first collect for Christmas Day

is taken from John Henry Blunt, The Annotated Book cg Common Prayer, 77.

 

 

 

The First Sunday in Advent

Almyghtye God, geue us grace,
that we may cast aways the workes
of darknes, and put upon us the
armour of light, now in the

tyme of this mortall lyfe, (in
the whiche thy sonne Jesus Christa
came to visite us in great
humilitieg) that in the last

daye WhB he shal come again in
his glorious maiestye to judge
bothe the quicke and the dead,

we mayo ryse to the lyre immortal,
through him who liueth and
reigneth'with thee and the holy
ghoste now and euer. Amen.

The Second Sunday in Advent

Blessed lord, which hast caused
-all holy Scriptures to has
written for our learnyng;
graunte us that we maye in
suche wise hears them, read,
marks, learns, and inwardly
digeste them; that by pacience,
and coumfort of thy holy woorde,
we may embrace, and euer holde
fast the blessed hope of euer-
lasting life, which thou hast
geuen us in our sauiour Jesus
Christe.

-69-

The Third Sunday in Advent

Lord, we beseche thee, geue
care to our prayers, and by
thy gracious visitacion
lighten the darkenes of our
hearts, by our Lorde Jesus
Christa.

The Fourth Sunday in Advent

Lords rayse up (we pray the)

thy power, and come among us,

and with great might succour us;
that whereas, through our

synnes and wickednes, we be score
lette and hindred, thy bountifull
grace and mercye, through the
satisfaccion of thy sonne our
Lord, may spediLy deliuer us;
tO'whom with thee and the holy
gost be honor and glory, worlds
without ends.

Christmas Day, First

God, whiche makest us glad with Deus, qui nos redemptionis

the yerely remembraunce of the nostrae annua expectations last-
birth of thy onely sonne Jesus ificas: praesta: ut Unigenitum
Christ; graunt that as we ioy- tuum quem redemptorem laeti
fully receiue him for our re- suscipimus: venientem quoque
demer, so we may with sure con- judicem securi videamus

fidence beholde hym, when he Dominum nostrum Jesum Christum
shall come to be our iudge, Filium tuum. Qui tecum.

who liueth and reigneth, etc.

Christmas Day, Second

Almyghtye God, whiche haste geuen Omnipotens sempiterne Deus, qui
us thy onlye begotten sonne t) hunc diem per incarnationem
take our nature upon hym, and Verbi tui, et partum beatae
this days to bee borne of a pure Marisa Virginis consecrasti,
Vyrgyn; Graunte that we beyng da populis tnis in hac cele-
regenerate, and made thy britate consortium, ut qui,
children by adoption and grace, tua gratis sunt redempti, tua
maye dailye be renued by thy sint adoptione securi. Per
boxy spirite, through the same eundem.

our Lords Jesus Christa who
lyueth and reygneth etc.

- 70 -

Saint Stephen's Day

Graun 0 us, 0 Lords, to learns Da nobis, quaesimus, Domine,

to lane oure enemies, by the . imitari quod colimus, ut dis-
example of thy marter saincte camus et inimicos diligere,
Stephin,*who prayed to thee quia ejus natalitia celebramus,
for hys persecutors; whiche qui novit etiam pro persecu-
liuest and reignest, etc. toribus exorare Dominum nostrum

Jesum Christum Filium tuum
qui tscum \dvit et regnat P.

Saint John the Evangelist's Day

lercyfull Lords, we beseche Ecclesiam tuam quaesumus Domins
thee to caste thy bryght benignus illustra: ut beati
beames of lyght upon thy Joannis apostoli tui st
Churche: that it beeyng evangelistae illuminate
lyghtened by the doctryne of doctrinis, ad dons perveniat
thy blessed Apostle and sempiterna. Per Dominum.

Euangelyste John may attayne
to thy eusrlastyng gyftes;
Through Jesus Christe our

Lerds.

The Innocents Day
Almighty God, whose prayse Deus cujus hodierna dis pree-
this days the yong innocentes conium innocentes martyres,
thy witnesses hath confessed non loquendo sed moriendo, con-
snd shaved forth, not in fessi sunt; omnia in nobis
speakyng but in dying; Mortifye vitiorum male mortifica, ut fi-
and kyll all vyces in us, dem tuam, quam lingua nostra
that in ours conuersacion oure loquitur, etiam moribus vita
lyfe mayo expresse thy fayth, fateatur. Per.

whiche with ours tongues we doe
confesss; through Jesus Christe

ours Lord.

.The Circumcision of Christ
Almyghtie God, whiche madeste Omnipotens Dsus, cujus uni-
thy blessed sonne to be circump genitus hodierna die, ne legem
cised, and obedyents to the law solveret, quam adimplere ve-
for man; Graunt us the true nerst, corporalem suscspit cir-
circumsision of thy spirits, cumcisionem; spirituali cir-
that our hertes, and a1 our cumcisione mentes vestras ab
membres, being mortifyed from omnibus vitiorum incentivis
al‘wordly and carnal lustes, expurget; at Buam in V08 in-
may in a1 thinges obey thy blessed fundet benedictionem. Amen.

til; through the same thy sonne
Jesus Christ our Lords.

- 71 -

The Epiphany

0 God, which by the leading of Dons, qui hodierna die uni—
: starre diddest manifest thy genitum tum Gentibus, stella
onelye begotten sonne to the dues, rsvelasti; concede pro-
Gentilaa; Ibrcifully grant, pitius, ut qui jam te ex fide
that we, which know thee now by cognovinus, usqus ad con-
faith, may after this life hang templandum speciem tuae cel-
the fruicion of thy glorious situdinis perducamur. Per
Godhead; through Christe our eumdeme.

Lords.

The First Sunday after Epiphany

Lords we beseche the mercyfullye Vota, quaesumus, Domins,

to receiue the praiers of thy supplicantis populi coelesti pie-
people which cal upo thee; and tats prosequsre; ut st quas
graunt that they maie both agenda sunt, videant; st ad
perceaue and knows what thinges implenda quas viderint, ¢>nva—
they ought to do, and also lescant. Pere.

haue grace and power faithfully
to fulfill the same.

The Second Sunday after Epiphany

Almightis and euerlasting God, Omnipotens sempiterne Deus,
whiche doest gouerne all qui coelestia simul et terrena
thyngss in heausn and earths; moderaris, supplicantiones po-
nercifully hears the supplicacion puli tui clementsr sxaudi, st
of thy people, and graunt us thy pacem tuam nostris concede
peace all the dayes of our life. temporibus. Per Dominum.

The Third Sunday after Epiphany

Alnyghtye and euerlastyng God, Omnipotens sempiterne Deus,
mercifullye looks upon oure infirmitatem nostram propitius
infirmities, and in a1 our respice, atqus ad protegendum
daungiers and necessities, nos dexteram tuae majestatis
stretche foorth thy ryghte hands extends. Per Dominum.

to helps and defende us;
through Christ our Lords.

The Fourth Sunday after Epiphany

God, whiche knoweste us to bee
let in the middsst of so many
and great daungers, that for
mannes fraylnes we cannot al-
ways. stands uprightly; Graunt

to us the health of body and
souls that al those thingss which
we suffer for sinne, by thy helps
we may wel passe and ouercome;
through Christ our lords.

Deus qui nos in tantis peri-
culis constitutos, pro humans
scis fragilitats non posse sub-
sistere; d, nobis salutem men-
tis et corporis, ut ea quas pro
peccatis nostris patimus, te ad-
juvante vincamus. Per.

The Fifth Sunday after the Epiphany

Lord, we beseche thee to kepe
thy Churche and housholde con-
tinually in thy true religion;
that they whiche do leans onlye
upon hope of thy heauenly grace
may eusrmore bee defended by
thy mightie power; through
Christ our lords.

Septuagssima Sunday

0 Lord, we beseche thee
fauourably to hears the

preiers of thy people; that we
whiche are iustly punished for
our offences, may be mercifully
deliuered by thy goodnes, for
the glory of thy name, through
Jssu Christ our sauior, who liu-
eth and reigneth, etc.

Sexagesima Sunday

Lords God, whiche asset that we
put not our trust in any thyng
that we do; mercyfully graunt
that by thy power we may be de-
fended against all aduersitie;
through Jesus Christ our Lords.

Familiam tuam, quaesumus,
Domins, continua pietate cus-
todi; ut quas in sola spe grates
coelestia innititur, tua semper
protections muniatur. Per
Dominume

Preces populi tui, quaesumus
Domino, clementer exaudi, ut
qui juste pro peccatis nostris
affligimur, pro tui nominis glo-
ria missricorditsr liberemur.
Per Dominum.

Deus qui conspicis quia ex
nulls nostra actions confidi-
mus; concede propitiue, ut
contra omnia adverse Doctoris
gentium protections mania-
lur.

_ 73 -

Quinquagesima Sunday

0 Lords whiche doests teache

us that all our doynges with-
oute charitie are nothyng woorthe;
sends thy holy ghost, and powrs
into our heartes that most ex-
cellent gyft of charitie, the
very bond of peace and a1
vertues, without the whiche who-
eoeuer liueth is counted dead
before thee: Graunte this for
thy onlys sonne, Jesus Christes
Bakes

The First Day of Lent

Almightye and euerlastyng God,
whiche hatsst nothyng that thou
haste made, and doest forgeus
the sinnes of all them that be
penitente; Crest and make in us
news and contrite heartes, that
wee worthely lamentyng oure
synnss, and knowlegyng our
wretchednes, maye obtains of
thee, the God of all mercye,
perfect remission and forgeue-
nee; thorough Jesus Christ.

Omnipotens sempiterne Deus
qui misereris omnium et nihil
odisti scrum quas fecisti,
dissimulans psccata hominum
propter poenitentiam.

The First Sunday in Lent

0 Lord, which for ours sake dyd-
deste fasts fortye dayes and
fourtie nightes; Geue us grace
to use suche abstinence, that,
oure fleshe beyng subdued to

the Spirits, wee maye euer obeys
thy Godlye mocions in righteous-
nesse, and true holinesse, to
thy honours and glorye, which
lyueste and reigneste, etc.

-7’4—

The Second Sunday in Lent

Almightye God, whiche doest see
that we haue no power of ours-
selues to helps ourselues; kepe
thou us both outwardly in ours
bodies, and inwardly in ours
scales; that we maye be defended
from all aduersities which maye
happen to the body, and from all
suel thoughtes which maye assault
and hurts the souls; through
Jesus Christ etc.

Deus, qui conspicis omni nos
virtute destitui, interius exte-
riusque custodi: ut ab omni-

bus adversitatibus muniamur

in corpore, et a pravis cogita-
ionibus mundemur in mente.

Per Dominum.

The Third Sunday in Lent

We beseche thee, almighty God,
looks upon the hartye desires

of thy humble seruaintes, and
stretche foorth the right hands
of thy maiestie, to bee oure
defence against all oure enemies;
through Jesus Christe oure

Lords.

Quaesumus, omnipotens Deus,
vota humilium respice; atqus
ad defensionem nostram dex—
teram tuae majestatis extends.
Per Dominum.

The Fourth Sunday in Lent

Graunte, we beseche thee, a1-
myghtys God, that we, whiche

for ours euill dedes are worthely
punyshed, by the comforts of

thy grace may mercyfully be re-
leued; through our Lords Jesus
Christe.

Concede quaesumus, omni-

potens Deus, ut qui ex merito
nostrae actionis affligimur, tuae
gratias consolatione reapiremus.
Per Dominum.

The Fifth Sunday in Lent

We beseche thee, almyghtie God,
mercifullye to looks upon thy
people; that by thy greats goody
nesse they may be gouernsd and
preserued euermore, both in body
and souls; through Jesus Christe
our Lords e

Quaesumus, omnipotens De-

us, familiam tuam propitius re-
spice; ut te largiente regatur
in corpore, st to servants cus-
todiatur in mente. Per Domi-
nun.

-75’-

The Sunday next before Easter

Almightie and suerlastynge God,
‘whichs of thy tender loue towards
man, haste sente our senior Jesus
Christ, to take upon him oure
fleshe, and to suffrs death

upon the crosse, that all man-
kynde shoulds folowe the example
of his greats humilitie;
mercifully graunte that we both
folows the example of his
paciencs, and be rude partakers

of his resurreccion; thoroughs
the sale Jesus Christ our lords.

Gnod Friday, First

Almightis god, we beseche thee
graciously to behold this thy
famely, for the which our lord
Jesus Christ was contented to
bee betrayed, and geuen up into
the handes of wicked men, and
to suffre death upon the crosses
who liueth and reigneth, etc.

Omnipotens sempiterne De—

us, qui humano generi ad imi-
tandum humilitatis exemplul,
Salvatorem nostrum carnem su-
mere, et crucem subire fecisti:
concede propitius, ut et pati-
entiae ipsius habere documenta,
et resurrectionis consortia me-
reamur. Per eumdem Christum
Dominum.

hsspice, Domine, quaesumus,
super hanc familiam tuam,

pro qua Dominus noster Jesus
Christus non dubitavit manibus
tradi nocentium, st crucis sub-
ire tormentum. Qui tecum
vivit.

Good Friday, Second

Alqyghtye and euerlastyng God,
by whose spirits the whole body
of the Churche is gouernsd and
sanctified; receiue our
supplicacions and prayers,
whiche wee offre before thee for
all estates of men in thy holye
congregation, that suerye membre
of the same, in his vocacion
and ministerye, maye truelys
and godlye ssrue thee;

thoroughs our Lord Jesus Christe.

Omnipotens sempiterne De-

us, cujus spiritu totum corpus
ecclesiae sanctificatur st regi-
tur; exaudi nos pro universis
ordinibus supplicantesx ut gra-
tias tuae munere ab omnibus

tibi gradibus fideliter servia—
tur. Per.

- '{6 _

Good Friday, Third

Merqyfull God, who hast made

all men, and hatest nothyng

that thou hast m;de, nor wouldest
the deaths of a synner, but
rather that he should be con-
uerted and line; haue mercy upon
all Jewes, Turkes, Infidels,

and heretikes, and take from

the all ignoraunee, hardnes

of heart, and contempt of thy
‘word; and so fetche them home,
blessed Lords, to thy flocks,
that they maye bee saued among
the remnant of the true Israel-
ites, and be made one folds under
one shepeherde, Jesus Christ our
Lord; who lyueth and reigneth,
etc.

Easter Day, First

Almightie God, whiche through
thy onely begotten sonne

Jesus Christ hast ouercome
death, and Opened unto us the
gate of euerlasting life; we
humbly beseche thee, that, as
by thy speciall grace, preuenting
us, thou doest put in our mindss
good desires, so by thy continu-
all.help we may bring the same
to good effect; through Jesus
Christ our Lords who lyueth

and reigneth, etc.

Easter Day, Second

Almighty father, whiche hast
geuen thy only sonne to dye for
our sinnes, and to rise againe
for ours iustificacion; Graunts
us to putts aways the leauen of
malyce and wickednesse, that we
maye always serus thee in pure—
nesse of lining and trueth;
through Jesus Christe our Lords.

Omnipotens sempiterne Deus, qui
salvas omnes homines, et neminem
vis perire; respice ad animas di-
abolica frauds deceptas, ut omni
haeretica pravitate deposits, er-
rantium corda rssipiscant, st ad
veritatis tuae redeant unitatem.
Per.

Omnipotens sempiterne Deus, qui
etiam Judaecam psrfidiam a

tua misericordia non repellis;
sxaudi preces nostras quas pro
illius populi obcaecatione de-
ferimus; ut agnita veritatis tuae
luce quas Christus est, as suis
tsnsbris eruatur. Fer Eumdem
DomiHUIEO

Omnipotens sempiterne Deus, qui
non vis mortem peccatorum,

sed vitam semper inquiris; suscips
propitius orationem nostram; et
libera eos (paganos) ab idolorum
culture; et aggrega ecclesiae
tuae sanctas ad laudem st gloriam
nominis tui. Per Dominum.

Deus, qui hodierna die per
Unigenitum tuum asternitatis
nobis aditum, devicta morte,
reserasti; vota nostra, quae
praeveniendo aspires, etiam ad -
juvando prosequsre. Per eum-
dem Dominum nostrum P.

- 77 -

The Second Sunday after Easter

Almightie God, whiche haste
geuen thy holy sonne to bee
unto us, bothe a sacrifice for
synne, and also an example of
'Godly life; Geue us the grace
that we maie alwaies moste
thankfully’receiue that his
inestimable benefits, and also
daysly indeuour ourselfes to
folow the blessed steppes of
his moste holy lyfs.

The Third Sunday after Easter

Almightye God, whiche shewest Deus, qui errantibus, ut in

to all men that be in errour viam possint redire justitias,
the light of thy truth, to veritatis tuae lumen ostemiis;
the ihsnt that they maie re- da cunctis qui Christiana pro—
turne into the ways of right— fessione censentur, et illa re-
sousnss; Graunt unto all them epuere, quas huic inimica sunt
that bee admitted into the nomini, et ea quas sunt apta,
felowship of Christss religion, sectari. Per Dominum.

that they maye exchew those thinges
that be contrary to their pro—
fession, and folow all such

thingss as be agrsable to the

same; through our Lords Jesus

ChriBte

The Fourth Sunday after Easter
Almightie God, which doest make Deus, qui fidelium.mentes
the myndes of all faythfull men unius efficis voluntatis, da pc-
to be of one wil; graunt unto pulis tuis id amare quod presci-
thy people, that they maye loue pis, id desiderare quod pro-
the thtng, whiche thou commaundp mittis, ut inter mundanas va.
eat, and desyre, that whiche rietates ibi nostra fixa sint
thou doest promes; that among cords ubi vera sunt gaudia.
the sondery and manifold Per.

chaunges of the worlds, ours
heartes maye surely there bee
fixed, whereas true ioyes are
to be feuds; through Christe
our Lords.

The Fifth Sunday after Easter

Lords from whom all good thynges
do come; graunte us, thy humble
seruanntes, that by thy holy
inspiracion wee maie thynke
those thyngss that has good,
and.iy'thy mercifull guydyng
maye perfourme the same;

thorow our Lords Jesus Christ.

The Ascension Day

Graunts we beseche thee,
almdghtie god, that like as

we dos belsue thy onely-
begotten sonne our lords to
haue ascended into the heauens;
so we may also in heart and
mind thither ascends, and with
hin.continually dwell.

Deus, a quo bona cuncta
procedunt; largire supplicibus
tuis ut cogitemus te inspirante
quas recta aunt, st to guber-
nante eadem faciamus. Per.‘

Concede quaesumus omnipo-

tens Deus, ut qui hodierna die
unigsnitum tuum Hedsmpto-

rem nostrum ad coelos ascen-
disse credimus, ipsi quoque
mente in coelestibus habits-
mus. Per eundem.

The Sunday after the Ascension

O God, the kyng of glory, which
hast exalted thine only sonne
Jesus Christe, with great
triumphs unto thy kingdom in
heaue; we beseche thee, leaue

us not comfortles; but sends

to us thine holy ghost to comfort
us, and exalte us unto the same
place whither our sauiour Christe
is gone before; who lyueth and
reigneth, etc.

Whit-Sunday

God, whiche as upon this days
haste taughte the heartes of
thy faithful people, by the
sending to them the lyght of
thy holy spirits; graunte us

by the same spirits to haue a
right iudgement in al thinges,
and eusrmors to reioyce in hys
holy coumforte; through the
merites of Christ Jesus our
sauiour; who liueth and reigneth
with thee, in the unitie of the
same spirits, one God, worlds
‘without ends.

0 rex Gloriae, Domine vir-
tutum, qui triumphator hodie
super omnes coelos ascendisti,
ne derelinquas nos orohanos,
sed mitts promissum Patris in
nos Spiritum Veritatis.

Deus, qui hodierna die cords
fidelium Sancti Spiritus illus-
trations docuisti; da nobis in
eodem Spiritu, recta sapere,

et de ejus sempsr consolatione
gaudere. Per Dominum, in
unitate ejusdem.

_ 79 -

Trinity Sunday

Almightye and euerlastyng God,
whiche haste geuen unto us
thy seruauntss grace by the
confession of a true fayth

to acknowlegs the glorye of
the eternall trinitie, and in
the power of the diuyne
maiestie to wurshippe the
unitie; we beseche thee, that
through the stedfastnes of
thys fayth, we may euermore
be defended from all aduersitie,
which liuests and reignest,
one God,'worlde without end.

Omnipotens sempiterne Deus,

qui dedisti famulis tuis, in con-
fessions verae fidsi asternae
Trinitatis glori:m agnoscere,

st in potentia Majestatis ad-
orare Unitatem; quassumus, ut
ejusdem fidsi firmitate ab om—
nibus ssmper muniemur adversis.
Per Dominum nostrum.

First Sunday after Trinity

God, the strength of all
theym that trust in thee,
mercifully accept our prayers;
and because the weakenes of
ours mortall nature can do

no good thyng without thee,
graunt us the helps of thy
grace, that in kepyng of thy
commaundsmentes we may please
thee, both in will and dads;
through Jesus Christ our lords.

Deus, in te sperantium forti-
tudo, adesto propitius invoca-
tionibus nostris; et quia sine
ts nihil potest mortalis infir-
mitas; praesta auxilium gratias
tuae; ut in exequendis manda-'
tis tuis; et voluntate tibi st
actions placeamus. Per Do-
minum.

Second Sunday after Trinity

Lord, make us to haue a perpetu-
all fears and loue of thy

holy name: for thou neusr
faillest to helps and gouerne
them whom thou doest bryng up
in thy stedfast loue.

Graunt this, etc.

Sancti nominis tui, Domine,
timorem pariter st anorem

fac nos habere perpetuum;

quia nunquam tua guberna—

tione destituis, quos in solidi-
tate tuae dilectionis instituis.
Per Dominume

Third Sunday after Trinity

Lords, we beseche thee merci-
fully to hears us, and unto

whom thou hast geuen an heartie
desyre to pray; graunt that

by thy mightie ayde we may be
defended: through Jesus Christ
our Lords.

Deprecationem nostram, quas-
sumus Domine, benignus ex-

audi; st quibus supplicandi
praestas affectum, tribue defen-
sionis auxilium. Per Domi-

num.

Fourth Sunday after Trinity

God the protector of all that
trust in thee, without whom
nothyng is strong, nothing

is holy; increase and multiply
upon us thy mercye; that thou
being our ruler and guyde, we
may so passe through thinges
tsmporall, that we fynally
lose not the thinges eternallz
Graunt this heauenly father,
for Jean Christes sake our
Lords.

Fifth Sunday after

Graunts Lords, wee beseche
thee, that the course of thys
worlds maye bee so peaceably
ordred by thy gouernaunce,
that thy congregacion may
ioyfully serue thee in

all godly quietnes; thoroughs
Jesus Christe oure Lords.

Protector in ts sperantium
Deus, sine qua nihil est vali-
dum, nihil sanctum; multi-
plica super nos misericordiam
tuam, ut te Rectore, te Ducs,
sic transeamus per bona temp
poralia, ut non amittamus ae-
terna. Per Dominum nostrum.

Trinity

Da nobis quaesumms Domine,

ut et mundi cursus pacifice no-
bis tuo ordine dirigatu, et
Ecclesia tua tranquilla de-
votions lastetur. Per Dominum
HOStMe

Sixth Sunday after Trinity

God, whiche haste prepared
to them that loue thee suche
good thynges as passe all
mannes understanding; Powre
into our hartes such loue
toward thee, that we louyng
thee in a1 thinges, may
obteine thy promises, whiche
excede all that we canne
desyre; Through Jesus Christe
our Lords.

Deus qui diligentibus te bona
invisibilia praeparasti; inp
funds cordibus nostris, tui am-
oris afiectum; ut ts in omnibus
st super omnia diligentes, pro-
missiones tuas, quas omne de-
siderium superant, conseque-
mur. Per Dominum nostrum.

Seventh Sunday after Trinity

Lords of all power and might,
whiche art the author and geuer
of all good thynges; graffe

in our hartes the loue of thy
name, increase in us true re-
ligion, norishe us with all
goodnes, and of thy great

mercy kepe us in the same;
Through Jesus Christe our Lords.

Deus virtutum, cujus est to-
tum quod est optimum; insere
pectoribus nostris amorem tui
nominis, et praesta in nobis re-
ligionis augmentum; ut quas
sunt bona nutrias, ac pistatis
studio quas sunt nutrita custo-
dias. Per.

-81-

Eighth Sunday after Trinity

God, whose prouidence is

neusr decsiued, we humbly
beseche thee that thou wilt
put away fro us al hurtfull
thinges, and gene those thinges
whiche be profitable for us;
through Jesus Christe our
Lorde.

Deus, cujus providentia in

sui dispositions non fallitur;

ts supplices sxoramus, ut noxia
cuncta suhmoveas, et omnia no-
bis profutura concedes. Per.

Ninth Sunday after Trinity

Graunt to us Lords we be-

seche thee, the Spirits to
thinks and doe alwayes suche
thynges as be rightfull;

that we, which cannot be without
thee, may by thee be able to
line accordyng to thy wyll;
Through Jesus Christe our

Lords.

Largire nobis, Domine, quas-
sumus, semper spiritum cogi—
tandi quas recta sunt, propitius,
st agendi; ut qui sine ts esse
non possumus, secundum ts

vivere valeamus. Per.

Tenth Sunday after Trinity

Let thy merciful eares, 0
Lord, be open to the praiers
of thy humble seruauntes;

and that they may obtains
their peticions, make them to
asks suche thinges as shal
please thee; Through Jesus
Christe our Lords.

Pateant aures misericordias
tuae, Domine, precibus suppli-
cantium; st ut petentibus de-
siderata concedes, fac sos quas
tibi placita sunt poetulare.
Per Dominum.

Eleventh Sunday after Trinity

God, which declarest thy al-
mighty power, most chiefly

in shewyng mercy and pitie;
Geue unto us abundauntly thy
grace, that we, running to thy
promises, may be nude partakers
of thy heauenly treasure;
through Jesus Christe our
Lords.

Deus, qui omnipotentiam

tuam parcendo maxime et mi-
serando manifestas; multiplica
super nos gratiam tuam, ut ad
tua promissa currentes, coeles-
tium bonorum facias esse con-
sortes. Per.

-82...

Twelfth Sunday after Trinity

Almightie and euerlastyng God,
which art alwayes more ready

to hears then we to prays,

and art wont to geue more

than eyther we desyrs or
deserue; Powre downs upon

us the aboundance of thy mercy;
forgeuing us those thynges
wherof our conscience is afrayde,
and geuyng unto us that that our
prayer dare not presume to

asks, through Jesus Christe

our Lords.

Thirteenth Sunday

Alnyghtie and mercyfull God,
of whose onely gifts it cometh
that thy faythfull people dos
unto thee true and laudable
seruice; graunte we beseche
thee, that we may so runne

to thy heauenly promises,

that we fails not finally to
attayne the same; through
Jesus Christe our Lords.

Fourteenth Sunday

Almightye and euerlastyng God,
geue unto us the increase of
faythe, hope, and charitie;
and that we may obteine that
whiche thou doest promise;
make us to loue that whiche
thou doest commaunde,

through Jesus Christe our
Lords.

Omnipotens ssmpitsrne De-

us, qui abundantia pietatis tuae
st merits supplicum excsdis st
vota; effunde super nos mise-
ricordiam tuam; ut dimittas

quas conscientia metuit, st ad-
jicias quas oratio non praesumit.
Per.

after Trinity

Omnipotens st misericors

Deus, de cujus munere venit,

ut tibi a fidelibus tuis digne
et laudabiliter serviatur; tribue
nobis quaesumus ut ad promis-
siones tuae sine offensione cur-
ramus._ Per.

after Trinity

Omnipotens ssmpitsrne Deus,

da nobis fidei, epsi, st chari-
tatis augmentum; et ut mere-
amur adsequi quod promittis;
fac nos amare quod preecipis.
Per.

Fifteenth Sunday after Trinity

Kepe we beseche thee, O Lords,
thy Churche with thy per-
petuall mercye: and because

the frailtie of man without
thee, cannot but falls Kspe

us euer by thy helps, and

leads us to al thynges pro-
fitable to our saluacion;
through Jesus Christe our Lords.

Custodi, Domine, quaesumus,
ecclesiam tuam.propitiatione
perpetua; et quia sins ts labi-
tur humans mortalitas; tuis
semper auxiliis et abstrahatur

a noxiis, st ad salutaria diriga-
tur. Per.

- a3 -

Sixteenth Sunday after Trinity

Lard, we beseche thee, let

thy continual pitie clense

and defende thy congregacion;
and, because it cannot continue
in safetie without thy suc—
coure, preserue it euermore

by thy helps and goodnes;
through Jesus Christ our Lords.

Seventeenth Sunday

Lord we prays thee that thy
grace maye alwayes preuents
and folowe us, and make us
continuallye to be geuen

to all good workes thorough
Jesus Christe our Lords.

Ecclesiam tuam, Domins
quaesumus, miseratio continua-
ta mundet et muniat; st quia
sine ts non potest salva con-
sistere; tuo semper munere
gubernetur. Per.

after Trinity

Tua nos Domine, quaesumus,
gratis semper st prasveniat st
sequatur; ac bonis operibus
jugitsr praestet esse intentos.
Per Dominum.

Eighteenth Sunday after Trinity

Lords we beseche thee, graunt
thy people grace to auoyde
the infsccions of the Dsuil,
and with pure harte and mynde
to folowe thee the onelye
God; Through Jesus Christ

our Lords.

Da, quaesumus Domine, po-
pulo tuo diabolica vitars con-
tagia; et ts solum Deum puro
cords ssctari. Per.

Nineteenth Sunday after Trinity

0 God, for asmuche as without
thee, we are not able to please
thee; Graunts that the

workyng of thy mercie maye in
all thynges directs and rule
our heartes; Through Jesus
Christ our Lords.

Dirigat corda nostra, quas-
sumus Domine, tuae miseration-
nis operatic; quia tibi sine ts
placere non possumus. Per
Dominum.

Twentieth Sunday after Trinity

Almightie and merciful God,

of thy bountiful goodnes,

kepe us from all thynges that
maye hurte us; that we, beyng
ready bothe in body and souls,
may with free heartes ac-
complishs those thynges that
thou wouldest haue doen;
Through Jesus Christ our Lords

Omnipotens st misericors

Deus, universe nobis adver-
santia prepitiatus exclude; ut
msnte st corpors pariter e1-
psditi, quae tua sunt liberis
msntibus exequamur. Per Do-
minum.

-814-

Twenty-first Sunday after Trinity

Graunt we beseche thee, merci- Largire, quaesumus Domine,

ful Lord, to thy faithfull fidelibus tuis indulgentiam pla-
people pardon and peace, that catus st pacem; ut pariter ab
they maye bee clsnsed from omnibus mundentur offensis,

all their synnes, and serue et secure tibi mente deservi-
thee with a Quiet mynde. ant. Per. -

Through Jesus Christ our Lords.

Twenty-Second Sunday after Trinity

Lords we beseche thee to kepe Familiam tuam, quaesumus

thy housholde the churche in Domine, continua pietate cus-
continuall godlines; that ‘ todi; ut a cunctis adversitati—
throughe thy proteccion it bus ts protegente sit libera, et
maye be free from a1 aduersities, in bonis actibus tuo nomini sit
and deuoutly geuen to serue ‘ devote. Per Dominum.

thee in good workes, to the
glory of thy name; Through
Jesus Christ our Lords.

Twenty-Tflrd Sunday after Trinity

God, our refuge and strength, ‘Deue, refugium nostrum at

which art the author of all virtus, adesto piis dcclesiae tuae
godlines, be ready to hears the precibus, auctor ipss pietatis;
deuoute prayers of thy churche; et praesta, ut quod fideliter ps-
and graunt that those thynges timus, efficaciter consequamur.
which we asks faithfully we Fer.

maye obteine effectually;
through Jesu Christe our lords.

Twenty-Fourth Sunday after Trinity

Lord we beseche thee, assoyle Absolvere, quaesumus Do-

thy people from their offences, mine, tuorum delicta populo-
that through thy bountiful rum; ut a peccatorum nostro-
goodnes we maye bee delyuered rum nexibus, quas pro nostra
from the handes of all those fragilitate contraximus, tua be-
synnes, whiche by our frayltye nignitate liberemur. Per Do-
'we haue committed: Graunt minum.

this, etc.

Twenty—fifth Sunday after Trinity

Stiere up we beseche thee, 0 Excite, quaesumus Domine,
Lord, the wylles of thy fayth- tuorum fidelium voluntates;
full people, that they, plente- ut divini operis fructum pro-
ously bringing furth the fruits psnsius exequentes, pietatis
of good workes; may of thee, be tuae remedia majors percinr
plenteously rewarded; through ant. Per Dominum.

Jesus Christe our Lords.

|
(7.)
\IL
I

Saint Andrew's Day

Almyghtie God, which hast
geuen such grace to thy
Apostle saynct Andrew, that
be counted the sharp and
painful death of the crosse
to be an high honour, and a
great glory; Graunt us to
take and esteme all troubles
and aduersities which shal
come unto us for thy sake,
as thinges proffytable for
us toward the obtaining of euer-
lasting life; through Jesus
Christ our Lords.

Saint Thomas the Apostle

Almightie euerliuing God,
whiche for the more con-
fyrmacion of the fayth didst
suffer thy holy apostle
Thomas to bee doubtfull in
thy sonnes resurreccyon;
graunte us so perfectly,

and without all doubt, to
beleue in thy sonne Jesus
Christe, that our fayth in
thy syghte neusr be rsproued;
here us, 0 Lords, through
the same Jesus Christe, to
whome with thee and the holy
goste be all honour, etc.

The Conversion of Saint Paul

God, whiche haste taughts all
the worlds, through the
preachyng of thy blessed
apostle saincts Paule;

graunt, we beseche thee, that
we whiche haue hyS'wondsrfull
conuersion in remembraunce,
maye folowe and fulfill the
holy doctryne that he taughte;
through Jesus Christ our Lords.

Deus, qui universum mun-

dum beati Pauli Apostoli tui
praedicatione docuisti; da no-
bis, quaesumus, ut qui ejus ho-
die conversionem colimus, per
ejus ed ts exempla gradiamus.
Per.

- 86 -,

The Purification of St. Mary the Virgin

Almyghtye and euerlastyng God,
we humbly beseche thy Maiestie,
that as thy onelye begotten
sonne was this day presented

in the Temple in the substaunce
of our fleshe; so graunte that
we maie bee presented unto

thee with pure and clears myndes;
By Jesus Christ our Lords.

Omnipotens ssmpitsrne De-

us, Hajestatem tuam supplices
exoramus, ut sicut unigenitus
Filius tuus hodierna die cum
nostras carnis substantia in
temple est praesentatus, ita nos
facias purificatis tibi mentibua
praesentari. Per eundem Do-
minum.

Saint Matthias's Day

Almyghtye God, whiche in the
place of the traytor Judas,
didst chose thy faythfull
seruaunte Mathis to be of
the number of thy twelue
Apostles; Graunt that thy
churchs, being alway pre-
serusd from false Apostles,
may be ordred and guided by
faythfull and true pastors;
Through Jesus Christ our Lords

Annunciation of the Virgin Mary

We beseche thee, Lords, powrs
thy grace into our heartes;
that, as we haue knowsn Christ,
thy sonnss incarnacion, by

the message of an Angell; so
by hys crosse and passion,

we maye be brought unto the
glory of his resurreccion;
Through the same Christe

our Lords.

Saint Mark's Day

Almyghtis God, whiche haste
instructed thy holy Church with
the heauenly doctrine of thy
Euangelist Sainct Marks; Geue
us grace s to be established
by thy holy Gospell, that we

be not, lyke chyldren, caried
away with euery blast of veins
Doctrine; through Jesus Christ

our Lords.

Gratiam tuam, quaesumus

Domino mentibus nostris in-
funde; ut qui engelo nuntiante
Christi Filii tui incarnationem
cognovimus, per passionem sjus
et crucem ad resurrectionis
gloriam perducamur. Qui te-
cum vivit et regnat Deus.

-87..

Saint Philip and Saint James's Day

Almightie God, whome truely

to knows is euerlasting lyfe;
Graunt us perfectely to knows
thy sonne Jesus Christe to bee
the way, the trueth, and the
lyfe, as thou hast taught sainct
Philip and other the Apostles;
Through Jesus Christ our Lords.

Saint Barnabas the Apostle

Lords Almightie, whiche hast

indued thy holy Apostle

Barnabas with singular giftes

of thy holy goste; let us not

be destytue of thy manyfold

giftes, nor yet of grace

to use them alway to thy honour

and glory; through Jesus

Christ our Lords. '

Saint John, Baptist

Almightie God, by whose
prouidence thy ssruaunte John
Baptiste was wonderfully borne,
and sente to prepare the way '
of thy sonne our sauiour, by
preaching of penaunce; make us
so to folowe his doctrine and
holy lyfe, that we may truely
repent accordyng to his ”
preachyng; and after his ex-
ample constantly speaks the
trueth, boldly rebuke vice,

and paciently suffre for the
truethes sake; through Jesus
Christ our Lords.

Saint Peter's Day

Almightis God, whiche by thy sonne
Jesus Christe haste geuen to thy
Apostle saincte Peter many excellents
giftes, and commaundeste him earnest-
ly to feeds thy flocks; make, wee
beseche thee, all bishops and pastors
diligently to preache thy holy woorde
and the people Obediently to folows
the same, that they maye receiue the

croune of euerlast lo - throu h
Jesus Christ our ng§.g ry, g

- 88 -

Saint Mary Magdalene

Mercyful father geue us grace,
that we neusr presume to synne
thorough the example of any
creature; but if it shall
chaunce us at any tyme to
offends thy diuine maiestie;

that then we may truely repent,

and lament the same, after the

example of Mary Magdalene, and

by lyusly fayth obtains re-

mission of all our sinnes;
through the only merities of
thy sonne our sauiour Christ.

Saint James, Apostle

Graunt, O merfifull God,
that as thyne holy apostle
James, leauyng his father
and all that he had, without
delay was obedient unto the
calling of thy sonne Jesus
Christ, and folowed.hym; So
we, forsakyng all worldly and
carnal affsccions, may be
euermore ready to folowe thy
comaundementes; thorough
Jesus Christ our lords.

Saint Bartholomew the Apostle

O.Almightie and euerlastyng
God, whiche haste geuen grace
to thy apostle Bartholomewe
truly to beleue and to preache
thy words; graut, we beseche
thee, unto thy Churche, both
to loue that we beleued, and
to preache that he taught;
thorough Christ our Lords.

Omnipotens ssmpitsrne De-

us, qui hujus diei venerandam
sanctamque lastitiam in beati
Bartholomaei Apostoli tui fes-
tivitats tribuisti; Da Ecclesiae
tuae quaesumus st amars quod
credidit, st praedicare quod do-
cuit. Per Dominum nostrum.

-89-

Saint Matthew the Apostle

Almightie God, whiche by
thy blessed sonne dyddest
call Mathews from the re-
ceipts of customs to be

an Apostle and Euangelist;
Graurt us grace to forsake
all couetous desires, and
inordinate loue of riches,
and to folowe thy saysd sonne
Jesus Christ; who lyueth and
reigneth, etc.

Saint Michael and all Angels

Euerlastyng God, which haste Deus, qui miro ordine An—
ordayned and constituted the gelorum ministeria hominum—
seruices of all Angels and ms que dispenses; concede propi-

in a wonderfull ordre: merci- tius, ut quibus tibi ministran—
fully graunt, that they whiche tibus in coelo semper assistitur;
always doe thee seruice in ab his in tsrra vita nostra mu-
heauen, may by thy appoyntment niatur.

succour and defende 18 in
earth: through Jesus Christe
our Lords, etCe

Saint Luke the Evangelist

Almightie God which calledst
Luke the phisicion, whose
prayse is in the gospsll, to be
a phisicion of the souls;

it may please thee, by the
holsoms medicines of his
doctryne, to heals all the
diseases of our soules; through
thy sonne Jesus Christe our
Lords.

Simon and Jude, Apostles

Almightie God, whiche hast builded
the congregacion upon the foundac-
ion of the Apostles and prophetes,
Jssu Christ himselfs beyng the
head corner-stone; graunte us so
to bee iqyned together in unitie
of spirits by their doctrine, that
‘we maye be made an holye temple to
thee; through Jesu Christe our
Lords.

- 90 -

All Saints

Almightis God, whiche haste
knitts together thy elects in
one Communion and felowship,
in the misticall body of thy
sonne Christe our Lord;

graunt us grace so to folow thy
holy Saynctes in all virtues,
and godly liuyng, that we maye
come to those inspeaksable '
ioyes, whiche thou hast pre-
pared for all them that
unfaynedly loue thee; through
Jesus Christe.

I in Advent. . .

II in Advent. . .
III in Advent. . .
IV in Advent. . .

INDEX TO

Christmas Day, First. . .
Christmas Day, Second . .

St. Stephen's Day . . . .

St. John evangelist . . .

Innocents . . . .

Circumcision... .

Epiphany. . . . .

I
II
III
IV
V

after
after
after
after
after

Epiphany.
Epiphany.
Epiphany.
Epiphany.
Epiphany.

Septuagesima. . .

Sexagesima. . . .

guinoungesima . .

First Day of Lent

I
II
III
IV
V

Sunday next

in Lent . . . .
in Lent . . . .
in Lent . . . .
in Lent . . . .
in Lent . . . .

before Easter

Good Friday, First. . . .
Good Friday, Second . . .
Good Friday, Third. . . .

Easter Day, First . . . .
Easter Day, Second. . . .

_ 91 -

CULLECTS OF THE DAY

. .68
. .cd
. .69
. .69

. .69
e 069

. .70

. .71
. .71
. .71
. .72
. .72

. .72
. .72
. .73
. .73
. .73
0 07h
. .7h
. {ILL
. .7h
. .75
. .75
. .75
. .76

. .76
e 076

Second after Easter. .
III after Easter. . . .
IV after Easter. . . ..
V after Easter . . . .

Ascension Day. . . . .
Sunday after Ascension
whit Sunday. . . . . .
Trinity . . . . . . .

I after Trinity. . . .

II after Trinity. . . .
III after Trinity. . . .
IV after Trinity. . . .

V after Trinity. . . .

VI after Trinity. . . .
VII after Trinity. . . .
VIII after Trinity. . . .
IX after Trinity. . . .

X after Trinity. . . .
XI after Trinity. . . .
XII after Trinity. . . .
XIII after Trinity. . . .
XIV after Trinity. . . .
XV after Trinity. . . .
XVI after Trinity. . . .
XVII after Trinity. . . .
XVIII after Trinity. . . .
XIX after Trinity. . . .
XX after Trinity. . . .
XXI after Trinity. . . .
XIII after Trinity. . . .
XXIII after Trinity. . . .
XXIV after Trinity. . . .
XXV after Trinity. . . .

St. Andrews. . . . . .
5t. TIIUmaS e e e o e 0
Conversion of St. Paul

Purification e e e o o

.77
.77
.77
.75

.78
.78

.78

St. Matthias' Day.
Annunciation . . .
St. Mark's Day . .
St. Philip and St.
St. Barnabas' Day.
St. John's Day . .

St. Peter's Day. .

St. Mary Magdalene's Day

* * * *

St.

St.

St.

St.

St.

All

James‘s Day. . . .
Bartholomew's Day.
Matthew's Day. . .

Michael and All
Angels 0 e e e e e

LUke'S Day 0 o e 0

Simon and
St. Jude's Day . .

SaintS' Day. e e o

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