The whole canticle was however actually omitted in the P.B. printed at Oxford in 1796, an edition notorious for the liberties taken with the book in many ways (A.J. Stephens' P.B., Lond. 1849).[[28]] The last verse, "O Ananias," etc., which was omitted in the United States' P.B. is, as well as the above, dealt with under 'Theology,' p. 64.
[28] Its use declined in the 18th century as is shewn by P. Barclay (Letter to People of Scotland on Comm. Pr., Lond. 1713, p. 36), who says, "Benedicite is very good; but because it is seldom or never used, I don't insist upon it." P. Waldo (Commentary on Liturgy, 1775, p. 98), also deplores its disuse. And even in the 19th century C. Chaplin (Benedicite, 1879, p. 11) says, "In a few churches it seems to be banished from the service altogether."
In an Altar Service Manual, ed. 1837, which was very popular in the middle of the 19th century, by S. Isaacson, certain extracts from the Benedicite, with presumably original additions, are formed into what is called "the canticle" in an "Evening Liturgy for use after Holy Communion." The five added verses, in rather unrhythmical English, are modelled in imitation of the Song, e.g. "O ye who have partaken of the Holy Communion, bless ye the Lord: praise Him and magnify Him for ever."
The Song of the Three Children is, with other canticles, frequently found in appendices to both Greek and Latin Psalters. And on this account it is included sometimes in commentaries on the Psalter, as in that of de Muis (†644), Louvain, 1770, beginning with v. 51, "tunc hi tres quasi ex uno ore laudabant," etc. It stands in this book between Hezekiah's and Jonah's prayers. In the mediæval Psalters, Benedicite may constantly be found, though its place in the series of canticles varies considerably.
Many of the LXX MSS. too contain these canticles, or some of them, repeated from their regular places in the text, such as Alexandrinus and the Veronese and Turin Psalters; of these the first has vv. 26 to 45 and 52 to 58, as two separate canticles between the Prayer of Manasses and Magnificat; the second, vv. 52 to 90 after Magnificat as its last canticle; and the third has vv. 26 to 45, 52 to 56, and 57 to 90 as three separate canticles between the P. of M. and Benedictus. In each case, it will be observed, the narrative portion is naturally excluded.
In the first and third of these MSS., A. and T., it may here be noted that there is a non-biblical Morning Hymn, Ὕμνος ἑωθινός, a kind of Eastern "Gloria in excelsis," which contains an apparent extract from vv. 29, 30 (52), or v. 3 (26) of our Apocryphon, in line 34 of the hymn. Very nearly the same words occur in Tobias' song (Tob. viii. 5), which curiously enough (in common with the song of Deborah), is not included in these canticles. Doubtless it was not in ecclesiastical use; but the reason why the Christian Church abstained from availing herself of it for choral purposes is not evident; any more than why the Jewish Church abstained from the use of Benedicite.
Although the employment of Benedicite in the services of the Church is interesting, as shewing the value set upon, and the use made of, this canticle, it reflects little or no light on its origin, or indeed on any of the heads under which it has been previously discussed.
"Example Of Life And Instruction Of Manners."
The conduct of Azarias and its results shew us the value of Prayer made by those under persecution. He led the way, and his comrades joined him.
Azarias is not so taken up with the wrongs of himself and his fellows as to forget the wrongs which his own nation had done; therefore his prayer commences with a humble Confession. Then he relies on the great promises of the past (vv. 12, 13). It may be thought that Humility is also shewn in the Song by the Three putting their own names in the last place of the series. But another cause may have contributed to the choice of this order; for, so far as animal life is concerned, the Song follows the order of Gen. i., bringing in human beings last, not as being least important, but as forming the crown of creation.