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The Order for Morning and Evening Prarer daily to
be said and used throughout the Year. "HE Morning and Evening Prayer shall be used in the
accustomed place of the Church, Chapel, or Chancel; except it shall be otherwise determined by the Ordinary of the Place. And the Chancels shall remain as they have done in times past.
And here is to be noted, That such Ornaments of the Church, and of the Ministers thereof, at all times of their Ministration, shall be retained, and be in use, as were in this Church of England by the Authority of Parliament in the second Year of the Reign of King Edward the Sixth.
Chancel] The churches were anciently divided into two parts; the body, called emphatically nave, (either from vzos, a temple, or from navis, a ship; because under this image the Christian Church is apriy represented ;) and the sacrarium, or more holy part, since called the cancellum or chancel, from its being divided from the body by canHelli, or rails. The name was common to all the people, and represented the visible world; the cancellum was appropriated to the priests and clerks, and typified heaven.
Second Year of Edward the Sixth] This Act of Parliament refers to the first Common Prayer-Book of Edward VI. for directions reípecting the habits in which Ministers are lo officiate. Thefe directions consist of two rubrics; one of them on the latt leas of the book, prescribing the habits in all public miniftrations whatsoever; and the other prescribing the habits to be used at the Communion, which is placed at the beginning of that office. The former runs thus : “ In the faiyng or fyngyng of Matins and Even-song, baptizyng and burying, the Minister, in parishe churches, and chapelles annexed to the fame, shall use a surples; and in all cathedrall churches, and colleges, the archdeacones, deacones, provottes, masters, prebendaries, and tellowes, beeyng graduates, maie use in the quire, besides their surplelles, suche hoodes as perteygneth to their several degrees which they have taken in anie Universitie withine this realme. But in all other places, every Minister thalle bee at libertie to use a furplefle or no. It is also seemlie that graduates when thei doo preache Thould use such hoodes as perteygneth to their several degrees.
“ And whenfoever the Bithoppe ihall celebrate the holy Communion in the churche, or execute any other publique ministration, he thall have upon him, beside his rocket, a fur. plesie or aibe, and a cope or veitement, and also his paitoral staff in his hand, or elle borne or holden by his chapelain.”
The rubric respecting the attire of the Minister at the Communion is as follows:
“ Upon the daie, and at the tyme appoynted for the ministration of the holy Commu. nion, the priest that thall execute the holy ministery, thall put upon him the vesture appointed for that miniftration; that is to faie, a white albe, plain, with a veftement of cope. And where there be many priestes, or deacons, there so many shall be ready to helpe the priest in the ministration as shall be requisite ; and thall have upon them likewild the vetures appointed for their miniftery; that is to say, albes with tunicles."
N. B. The furplice, or super pelliceum, is so called from being worn over the other garments. The hood, capulium, or cucullus, has come down to us from the ancient Ro. mans; being a coarse covering for the head, broad at one end, and gradually lesiening to a point. The rochette, a linenunder-garment, worn by bishops. The alb, a very ancient garment, worn at the ceiebration of the Communion, made of linen, and fitting the body clofely, in the manner of a caffock. The cope, a coat without sleeves. The tunicle, 4 Tilk coat without neeves, like the cope, of a'iky colour. The pastoral staff, crook, or wozier, uted by the Billiop as an emblem of his pastoral care over the flock of Christ.
Daily throughout the Year,
At the beginning of Morning Prayer, the Minister fall read with a loud voice fome one or more of these Sentences of the Scriptures that follow; and then he shall say that which is written after the said Sentences.
THEN the wicked man turneth away from his wick
which is lawful and right, he shall fave his soul alive.
Ezek. xviii. 27.
I acknowledge my transgressions, and my fin is ever before me.-Pfal. li
. 3. Hide thy face from my sins, and blot out all mine iniquities.—Psal. li. 9.
The Minister shall read with a loud voice) Previously to the Reformation, it was customary for both priest and people, before they commenced the offices of worship, to repeat secretly to themselves the Lord's-Prayer, Hail, Mary, and Creed. In celebrating inafs, a great part of the service was (and is still in Roman Catholic countries) faid in a low voice by the priest, according to one of the Miffal Rubrics, which expresses itself thus:Quæ vero fan&te, &c. “ Those parts which are to be faid in the most folemn manner, the priest shall fo pronounce, that he may hear his own voice, but that it may not be heard by the people.”-Rubricæ Generales Mifalis Romani.
The faid Sentences] The services in the first book of King Edward Vith commence with the Lord's-Prayer. In the fubfequent review, however, the Reformers prefixed the Sentences, Exhortation, Confellion, and Abfólution, as a proper introduction to the folemn duty which the worshipper was about to perform. Of the sentences, the general tendency is, to bring finners to repentance; and they may be arranged under the following classes; ift, instruction to the ignorant and erroneous; 1 John 1:8, 9; Ezekiel xviii. 27. 2dly, Admonition to the negligent and inconfiftent; Pfal.li. 3; Matt. i. 2." zdly, acknowledgment of fin, and depre
its confequences; Plal. li. 9; Psal. cxliii. 2; Luke xv, 18, 19, thly, Confolation to the humble and penitent; Pfal.li. 17; Dan. ix. 3. 5thly, Caution against formality and Pharisaical hypocrisy; Joel ii. 13.
The facrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not despise.—Psal.li
. 17. Rend your hearts, and not your garments, and turn unto the Lord your God; for he is gracious and merciful, flow to anger, and of great kindness, and repenteth him of the evil.— Joel ii. 13.
To the Lord our God belong mercies and forgivenesses, though we have rebelled against him: neither have we obeyed the voice of the Lord our God, to walk in his laws which he set before us.—Dan. ix. 9, 10.
O Lord, correct me, but with judgment; not in thine anger, leitthou bring me to nothing. Jer.x. 24; Pf. vi. 1.
Repent ye, for the kingdom of heaven is at hand.St. Matt. iii. 2.
I will arise, and go to my father, and will say unto him, Father, I havefinnedagainst heaven, and before thee, and am no more worthy to be called thy fon.—St. Luke xv. 18, 19.
Enter not into judgment with thy servant, O Lord : for in thy fight shall no man living be justified.Pf.cxliii.g.
If we say that we have no fin, we deceive ourselves, and the truth is not in us; but if we confess our sins, he is faithful and just to forgive us our fins, and to cleanse us from all unrighteousness.—1 St. John i. 8, 9.
EARLY beloved brethren, the Scripture moveth us
in sundry places, to acknowledge and confess our manifold fins and wickednefs; and that we should not difsemble nor cloak them before the face of Almighty God our heavenly Father; but confess them, with an humble, lowly, penitent, and obedient heart; to the end that we may obtain forgiveness of the same by his infinite goodness and mercy. And although we ought at all times humbly to acknowledge our sins before God, yet ought we most chiefly so to do, when we afsemble and meet together, to render thanks for the great benefits that we have received
Dearly beloved brethren] The Exhortation properly follows the fentences, being partly deduced from, and intended to illustrate and apply them, and to direct us how to perform the confeilion that follows them. It should therefore be read by the minister in a folenin, deliberate, and imprellive manner, and lütened to by the people with reverence and attention.
at his hands; to set forth his most worthy praise; to hear his most holy Word; and to ask those things which are requifite and necessary, as well for the body as the foul. Wherefore I pray and beseech you, as many as are here present, to accompany me with a pure heart and humble voice, unto the throne of the heavenly grace, saying after me:
A general Confession to be said of the whole Congregation
after the Minister, all kneeling. Almighty and most merciful Father, we have erred
from have followed too much the devices and desires of our own hearts. We have offended against thy holy laws. We have left undone those things which we ought to have done; and we have done those things which we ought not to have done; and there is no health in us. But thou, O Lord, have mercy upon us, miserable offenders. Spare thou them, O God, which confess their faults. Reitore thou them that are penitent; according to thy promises declared unto mankind in Christ Jesu our
Lord. And grant, O most merciful Father, for his fake, that we may here
A general confession This is, properly, the commencement of the services of the congregation. Hitherto they had only listened in folenin filence to the minister; they now unite with him, a fellow finner in the fight of God, in confeiling and deploring their tranfgreflions; in petitioning for pardon for the pait, and for grace to allilt them in future obedience. Public worship in the primitive church commenced with confellion, as St. Basil has informed us; “ All together, as if with one voice," says he,
and one heart, lift up the psalm of confession unto the Lord; each man, " in his own words, exprefling his own repentance.”
By the Priest alone] On these words of the Rubric, a question has
after live a godly, righteous, and sober life, to the glory of thy holy Name. Amen.
The Absolution or Remission of sins, to be pronounced by the Priest alone, standing; the People still kneeling.
God, who desireth not the death of a finner, but rather that he may turn from his wickedness, and live; and hath given power and commandment to his Ministers to declare and pronounce to his people, being penitent, the absolution and remission of their fins; he pardoneth and absolveth them that truly repent, and unfeignedly believe his holy Gospel. Wherefore let us befeech him to grant us true Jepentance, and his Holy Spirit; that those things may please him, which we do at this present, and that the rest of our life liereafter may be pure and holy; fo that at the laft we may come to his eternal joy, thro' Jesus Christ our Lord.
The People shall answer here, and at the end of all other Prayers, Amen.
Then the Minister shall kneel, and say the Lord's Prayer with an audible voice; the People also kneeling, and repeating it with him, both here, and wherefoever else it is used in Divine Service.
UR Father which art in heaven, Hallowed be thy
Name; Thy kingdom come; Thy will be done in earth, as it is in heaven: Give us this day our daily bread; And forgive us our trefpasses, as we forgive them that trefpass against us; And lead us not into temptation, But
Amnen] This is an Hebrew word, signifying truth, fidelity, and certainty. Our Catechilin explains it “ to be it." When pronounced at the end of a prayer it is addrefled to God, and means, * Verily, O Lord, confirm and establish to us all the bleflings for which we have petitioned." When pronounced at the end of exhortations, ahfolutions, and creeds, it is addressed to the priest, and means “ fo be it: we entirely assent to and approve what has just been delivered.” The Apoftolical Christians faid " Amen at the blesling, and giving of thanks;”. 1 Cor. xiv. 16: a practice they adopted from the Jews, (vide Deit. xxvii. 15) who attributed great etlicacy to the boud and folemn pronunciation of this word; their proverb fays, that “the garden of Eden is opened to him who answers Amers with all his power.”
The Lord's-Prayer with an audible voice] We have observed before, that in the first book of King Edward Vith, the Liturgy began with the Lord's-prayer; (as was the practice in the primitive churches, according