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The Order for Morning and EVENING Prarer daily to

be said and used throughout the Year. TH "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 y205, a temple, or from navis, a ship; because under this image the Christian Church is aptiy represented ;) and the facrarium, or more holy part, since called the cancellum or chancel, from its being divided from the body by cancelli, or rails. The nave 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 respecting the habits in which Ministers are to officiate. Thefe directions consist of two rubrics; one of them on the latt leaf of the book, prescribing the habits in all public ministrations 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 ihus: “ 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 furples; and in all cathedrall churches, and colleges, the archdeacones, deacones, provottes, mafters, prebendaries, and fellowes, beeyng graduates, maie use in the quire, besides their surplelles, suche hoodes as perteygneth to their feveral 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 furpleile 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 thall celebrate the holy Communion in the churche, or execute any other publique ministration, he shall 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 else 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 prieit that thall execute the holy ministery, shall put upon him the vesture appointed for that miniftration; that is to laie, a white albe, plain, with a vestement of cope. And where there be many priestes, or deacons, there so many shall be ready to heipe the prielt in the miniftration as shall be requisite; and thall have upon them likewise the vertures 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, caputium, or cucullus, has come down to us from the ancient Romans; being a coarse covering for the head, broad at one end, and gradually lessening to a point.' The rochette, a linenunder-garment, worn by bishops. The alb, a very ancient garment, worn at the celebration of the Communion, made of linen, and fitting the body closely, in the manner of a caffock. The cope, a coat without sleeves. The tuniche, 4 Tilk coat without neeves, like the cope, of a lky colour. The pastoral staff, crook, or arozier, uted by the Billiop as an emblem of his paltoral care over the flock of Christ.


Morning Prayer,

Daily throughout the Year,

Ezek. xviii. 27.

At the beginning of Morning Prayer, the Minister shall read with a loud voice fome one or more of these Sentences of the Scriptures that follow; and then be sball say

that which is written after the said Sentences. WHE

THEN the wicked man turneth away from his wick

edness that he hath committed, and doeth that which is lawful and right, he shall fave his soul alive.

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.-Pfal. li. 9.

The Minister fball 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 mals, a great part of the service was (and is still in Roman Catholic countries) said 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 laid in the most folemn manner, the priest shall so 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, Exhortalin, Confellion, and Abfolution, as a proper introduction to the folemin duty which the worshipper was about to perform. Of the sentences, the general tendency is, to bring sinners to repentance; and they may be arranged under the following classes; ist, instruktion to the ignorant and erroneous; 1 John 1.8, 9; Ezekiel xviii. 27. 2dly, Admonition to the negligent and inconJistent ; Pfal. li. 3; Matt. iii. 2. zdly, Acknowledgment of sin, and deprecation of its confequences; Pfal. li. 9; Pfal. cxliii. 2; Luke xv, 18, 19. Athly, Consolation to the humble and penitent; 17; Dan. ix. 3. 5thly, Caution against formality and Pharisaical hypocrisy'; Joel ii. 13.

The sacrifices of God are a broken spirit: a broken and a contrite heart, O God, thou wilt not

. 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, left thou bring me to nothing: Jer.x. 24; Pf. vi. 1.

Repent ye, for the kingdom of heaven is at hand. St. Matt. iij. 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 confefs 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 confefs our manifold fins and wickednefs; and that we should not diffemble 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 bretiren] The Exhortation properly follows the sentences, being partly deduced from, and intended to illustrate and apply them, and to direct us how to perform the confellion that follows them. It Thould therefore be read by the minifter in a folenin, deliberate, and imprellive manner, and littened 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 requisite 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 ine:

A general Confession to be said of the whole Congregatiga

after the Minister, all kneeling. Almighty, and moft merciful Fatleer, we have erted

like lot We have followed 100 much the dev.ces and defires of our ow? 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 ihon, O Lord, have mercy upon us, miferable of unders. Spare thou them, O God, which confess their faults. Reitore thou them that are penitent; accordinz to thy promiies de clared unto mankind in Christ Jesu our Lord. And grant, O most merciful Father, for his fake, that we may here

A gener al conferion This is, properly, the commencement of te services of the congregation. Hitherto they had oriylittened in tolera llence to the minister; they now unite with him, a te bow fianco a ive light of God, in confeiling and deploring their transgressions; in part oning for pardon for the pat, and for grace to a hit them in fitur: ob die ence

. Public worship in the primitive church commenced with contelon, as St. Bafil has informed us; “ All together, as it with oce voice,” fuys tie, " and one heart, lift up the psalm of confeflion unto the Lord; each man, * in his own words, exprelling his own repentance.”

By the Priest alone) On these words of the Rubris, a question has aniden, which for a long time was agitared with great warm; wheeler or not

, the word alone excluded all perfons from pronouncing the blue non, lave those who had taken priejts' orders. The arz-merts, however, for the affirmative are lo strong, that little doubt teens nuw 3 Temir of the impropriety of either lazmen, deacons, or any person order the order of a priest, pronouncing this part of the Liturgy:--The ibolutioa consists of two parts; ist, a declaration of “ pardon and forgiveness of fire," made by the minister of God to “ all those who truly repent, and unfeignedly believe the gospe!;" and adly, an exhortation, disecung how abfolution may be obtained, and pointing out the untperkable beceirs of it, even that of our becoming partakers of God's “eternal joy, through Jelus Christ our Lord.”

after live a godly, righteous, and sober lite, to the glory of thy holy Name. Amen.

The Abfolution or Remission of sins, to be pronounced by the Priest alone, standing; the People still kneeling. Lmighty God, the Father of our Lord Jesus Chrift,

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 Tepentance, and his Holy Spirit; that those things may please him, which we do at this present, and that the rest of our life hereafter may be pure and holy; so that at the last 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 si heresoever else it is used in Divine Service.

UR Father which art in heaven, Hallowed be thy

Name; Thy kingdom come; Thy will be done i earth, as it is in heaven: Give us this day our daily bread; And forgive us our trefpasses, as we forgive them that trespass against us; And lead us not into temptation, But

Aner This is an Hebrew word, fignifying 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 bletlings for which we have petitioned.” When pronounced at the end of exhortations, ahfolutions, and creeds, it is addrested to the priest, and means “ so be it: we entirely assent to and approve what has jutt been delivered.” The Apoftolical Christians faid * Amen at the blesling, and giving of thanks;”. I Cor. xiv. 16: a practice they adopted from the Jews, (vide Dett. xxvii. 15) who attributed great efficacy to the loud 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, chat 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

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