ith ideas like 'hard' and 'soft,' 'heavy' and 'light'; if we are
thinking of a spirit there is no question of Matter, for the Substance,
i.e. the Essential Being, of a spirit is not of the nature of Matter.
The phrase in the Nicene Creed _Being-of-one-substance-with_ (_the
Father_) is a translation of the word Consubstantial.

The name _Quicunque Vult_, by which this psalm is sometimes mentioned
is from the first words of the Latin original _Quicunque vult salvus
esse_=Whosoever will be safe. This phrase "be safe" occurs again in
verse 28, and again in the last verse of the psalm, where _quam
nisi--salvus esse non poterit_ should be translated _which except a man
have believed faithfully and firmly, he cannot be safe_. The
substitution of another idea--"be saved,"--is of the nature of an
addition to the meaning.

The addition is, however, independently stated in verse 2.

These verses are to be understood, like the Bible statements of similar
character, as the warning which overhangs all our actions. They say
nothing of what allowance God makes for involuntary ignorance,
prejudice, difficult perplexities, and other infirmities. They declare
our responsibility when we look up to God, and reflect on our own
actions, or on God's Being.

[1] It was used as a Psalm at Prime following cxix. 1-32. Nor did it
disturb the use of the Apostles' Creed. Bishop Barry has suggested
that until 1662 this use of both was continued. But Bishop Cosin,
whose notes and suggestions and personal influence had so much to do
with the Revision of 1662, had a note 'though it be not here set down,
yet I believe the meaning was that the Apostles' Creed should be
omitted that day, when this of Athanasius was repeated.' And words
were inserted in the rubrics to make this quite clear.

[2] See Appendix E.

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CHAPTER XIII.

THE SERVICE OF PRAYER.

If we have understood the Method of Praise which, in these Services,
uses ancient forms in an ordered variety, we shall be prepared to find
similar order, and similar use of variety, in the Prayers. The Map of
the Services on p. 28 should be examined afresh, in order that we may
grasp the unity of the Prayers, as well as the unity of the Praises.

There is the Lord's Prayer _set_ for prayer (see p. 16), at the
beginning of the Prayers, to strike the keynote. Verses and Responds
follow next, asking for such things as will be again asked for, in the
Collects which are to com