The Prayer For The King Was Inserted In 1559
Health and wealth=To be hale or whole, and to be well. They are
Saxon words which include all prosperity of body and condition.
The Prayer for the Royal Family was inserted in 1604. The persons
mentioned by name have been the Consort of the Sovereign, the Queen
Dowager, and the next King and Queen. Thus in Queen Anne's reign,
Princess Sophia was mentioned until she died, eight months before the
The Prayer for the Clergy and People. This is, in the Gelasian
Sacramentary, a prayer in a Monastery; or, in a private house.
Afterwards, the persons for whom it was said, were "an abbat or his
congregation"; then Bishops and their congregations; and finally,
Curates (i.e. the Clergy in charge of parishes) were introduced in
1544. In Titus ii. 11 The grace of God bringeth salvation, the word
'healthful' is translated differently, but the phrase is the same as
the continual dew of thy blessing: see Ps. cxxxiii. 3, where the
consecration of Aaron suggested Hermon (=consecration), and called up
thoughts of the dew and the clouds, running and floating from its
sides. So the blessing received from on high is received in order to
be transmitted to others.
The phrase who alone workest great marvels seems to be justified by
the consideration that much is asked for in the prayer--God's spirit,
and the dew of His blessing, for all the Clergy, and for all the People.
A Prayer of S. Chrysostom is so called because it comes to us from the
Liturgy of S. Chrysostom. It is said to be older than A.D. 900 but not
so old as to have been composed by S. Chrysostom himself (354-407). It
addresses Christ as Almighty God, and reminds Him of His present gift
of grace, and of His ancient promise. The two blessings claimed
are--for this life, the knowledge of God's truth--for the life to come,
the knowledge of God Himself (S. John xvii. 3).
2 Cor. xiii. This Benediction is not merely the ending of the worship
in church: it is also the link between the Church Service and the
Service of God which we perform outside. We go out of church to do our
work with grace, and love, and fellowship, in the Name and Power of the
The more solemn part of the Holy Communion, in the Clementine Liturgy,
S. Basil's, S. Chrysostom's and other Eastern Liturgies, began with
The occasional Prayers and Thanksgivings. Like the six Collects after
the Communion Service, these may be used before the Prayer of S.
Chrysostom in the Morning and Evening, and (with one exception) also
when the Litany is said.
There are 11 Prayers: the first two were made in 1549: the next four in
1552: the first of the Ember prayers, in 1661: the second, in a
slightly different form, was a prayer in the Ordination Services of
1549, where it still stands. The ninth is from Gelasius' Sacramentary.
The Prayer for Parliament appeared in the last Revision (1661), but had
been printed before, in Special forms of Service.
The Prayer for all conditions of men first appeared in 1661. There
are eight Thanksgivings: the first, fourth, and sixth, were printed in
1661: the rest in 1604. In the first of these, if the petition were
Send us, we beseech thee, such weather, the Prayer might be very
frequently used during the spring and summer. Having these, we seem to
want other, occasional prayers, and thanksgivings. The spread of
Emigration, the enlargement of our Navy and Army, the multiplication of
Municipal bodies, and other developments of the National life, demand
occasional prayers in the Service, and especially, perhaps, a prayer to
be used at times of anxiety for those at sea.