The Order for Morning Prayer,
Daily Throughout the Year.

Whether there was any daily service in the primitive Church. that the primitive Christians, besides their solemn service on Sundays, had public prayers every morning and evening daily, has already been hinted upon a former occasion: but a learned gentleman is of the opinion, that this must be restrained to times of peace; and that during the time of public persecution they were forced to confine their religious meetings to the Lord's day only. And it is certain that Pliny and Justin Martyr, who both describe the manner of the Christian worship, do neither of them make mention of any assembly for public worship on any other day: so that their silence is a negative argument that in their time there was no such assembly, unless perhaps some distinction may be made between the general assembly of both city and country on the Lord's day, and the particular assemblies of the city Christians (who had better opportunities to meet) on other days: which distinction we often meet with in the following ages, when Christianity was come to its maturity and perfection. However, it was not long after Justin Martyr's time, before we are sure that the Church observed the custom of meeting solemnly on Wednesdays and Fridays, to celebrate the communion, and to perform the same service as on the Lord's day itself, unless perhaps the sermon was wanting. The same also might be shewed from as early authorities in relation to the festivals of their martyrs and the whole fifty days between Easter and Whitsuntide. Nor need we look down many years lower, before we meet with express testimony of their meeting every day for the public worship of God. For St. Cyprian tells us, that in his time it was customary to receive the holy eucharist every day: a plain demonstration that they had every day public assemblies, since we know the eucharist was never consecrated but in such open and public assemblies of the Church.

The order of their morning and evening service. That these daily devotions consisted of an evening as well as a morning service, even from St. Cyprian's time, the learned author I just now referred to endeavours to prove. However, in a century or two afterwards, the case is plain; for the author of the Constitutions not only speaks of it, but gives us the order of both the services. The morning service, as there described, began with the sixty-third, which was therefore called the morning psalm. Immediately after which followed the prayers for the catechumens, for those that were possessed, for the candidates for baptism, and the penitents, which made the general service on the Lord's day, and which were partly performed by the deacon's [prosphonisis], or bidding of prayer, something like our present Litany, but only directed to the people, and instructing them for what and for whom they were to offer their petitions; and partly by the bishop's invocation over them, pronounced as they bowed down to receive his blessing before their dismission. After these were dismissed, followed prayers for the peace of the whole world, and for all orders of men in the Church, with which the communion-service was begun on the Lord's day; and at which none but those who had a right to communicate were allowed to be present. After this followed another short bidding prayer for peace and prosperity the ensuing day; which was immediately succeeded by the bishop's commendatory prayer, or morning thanksgiving; which being ended, the deacon bid them bow their heads, and receive the bishop's solemn benediction; which after they had done, he dismissed the congregation with the usual form, Depart in peace: the word for dismissing every Church assembly.

This is the order of the morning service, as described by the Constitutions; to which the evening service, as there also set down, is in most things conformable. The prayers for the catechumens, the possessed, the candidates for baptism, and the penitents, were all the same; so also were those for the peace of the world, and the whole state of the Catholic Church. So that all the difference between them was this, viz. that they used the hundred and forty-first psalm at evening instead of the sixty-third, which they used in the morning; and instead of the bidding prayer for peace and prosperity, and the bishop's commendatory prayer in the morning service, two others were used in the afternoon more proper to the evening, and which for that reason were called the evening bidding prayer, and the evening thanksgiving. The bishop's benediction, too, at the conclusion of the whole, was different from that which was used in the forenoon: but excepting in these two or three particulars, both services were one and the same; and in the evening, as well as the morning, the congregation was dismissed with the constant form pronounced by the deacon, Depart in peace. The reader, that is curious to see more of these forms, may consult the learned Mr. Bingham, who transcribes most of them at large, and compares the several parts of them with the memorials and accounts that are left us by other ancient writers of the Church: in which place he also takes occasion to shew, that though in the form in the Constitutions there is but one psalm appointed either at morning or evening; yet from other rituals it is plain, that it was customary in most places to recite several of the psalms, and to mix lessons along with them, both out of the Old Testament and the New, for the edification of the people. But this is what I have not room to do here; and indeed there is the less occasion, as it will come in my way to speak of these points more largely hereafter, as the order of the service I am now entering upon will lead me.

Why placed at the beginning of the service. Prayer requires so much attention and serenity of mind, that it can never be well performed without some preceding preparation: for which reason, when the Jews enter into their synagogues to pray, they remain silent for some time, and meditate before whom they stand: and the Christian priest, in the primitive ages, prepared the people's hearts to prayer by a devout preface. The first book of king Edward indeed begins with the Lord's prayer: but when they came to review it afterwards, and to make alterations, they thought that too abrupt a beginning, and therefore prefixed these sentences, with the following exhortation, confession, and absolution, as a proper introduction, to bring the souls of the congregation to a spiritual frame, and to prepare them for the great duty they are just entering upon. The sentences are gathered out of Scripture, that so we may not dare to disobey them; since they come from the mouth of that God whom we address ourselves to in our prayers, and who may justly reject our petitions, if we hearken not to his word.

The choice of them. As to the choice of them, the reverend compilers of our Liturgy have selected such as are the most plain and the most likely to bring all sorts of sinners to repentance. There are variety of dispositions, and the same man is not always in the same temper. For which reason they have collected several, and left it to the discretion of him that ministereth, to use such one or more of them every day, as he shall judge agreeable to his own, or his people's circumstances.

Lord's Prayer, how proper at the beginning. WHAT hath hitherto been done is, for the most part, rather a preparation to prayer, than prayer itself: but now we begin with the Lord's Prayer, with which the office itself began in the first book of king Edward VI. But our reformers at the review of it (as has already been observed) thought it proper to add what now precedes it, as judging it perhaps not so decent to call God Our Father, before we repent of our disobedience against him. The necessity of using it I have already proved; and shall now only observe, that its being drawn up by our glorious Advocate, who knew both his Father's sufficiency and our wants, may assure us, that it contains every thing fit for us to ask, or his Father to grant. For which cause it is, and ought to be, added to all our forms and offices to make up their defects, and to recommend them to our heavenly Father; who, if he cannot deny us when we ask in his Son's name, can much less do so when we speak in his words also.

§.2. The Doxology, why sometimes used, and sometimes omitted. The Doxology was appointed by the last revicw to be used in this place, partly, I suppose, because many copies of St. Matthew have it, and the Greek Fathers expound it; and partly, because the office here is a matter of praise, it being used immediately after the Absolution. But since St. Luke leaves it out, and some copies of St. Matthew, and most of the Latin Fathers; therefore we also omit it in some places, where the offices are not direct acts of thanksgiving.

§.3. The people to repeat the Lord's Prayer aloud with the minister. Here, and wherever else this prayer is used, the whole congregation is to join with the minister in an audible voice: partly that people ignorantly educated may the sooner learn it; and partly to signify how boldly we may approach the Father, when we address him with the Son's words. Though till the last review there was no such direction; it having been the custom till then, for the minister to say the Lord's prayer alone, in most of the offices, and for the people only to answer at the end of it, by way of response. Deliver us from evil. And the better to prepare and give them notice of what they were to do, the minister was used to elevate and raise his voice, when he came to the petition, Lead us not into temptation, just as it is done still in the Roman Church, where the priest always pronounces the conclusion of every prayer with a voice louder than ordinary, that the people may know when to join their Amen.

The design of the responses. IT was a very ancient practice of the Jews to recite their public hymns and prayers by course: and many of the Fathers assure us, that the primitive Christians imitated them therein: so that there is no old Liturgy wherein there are not such short and devout sentences as these, which, from the people's answering the priests, are called responses. The design of them is, by a grateful variety, to quicken the people's devotions, and engage their attention: for since they have their share of duty, they must expect till their turn come, and prepare for the next response: whereas, when the minister does all, the people naturally grow sleepy and heedless, as if they were wholly unconcerned.

The Psalms, why they follow next. AND now, if we have performed the foregoing parts of the Liturgy as we ought, we shall be fitly disposed to sing the Psalms of David with his own spirit. For all that hath been done hitherto was to tune our hearts, that we may say, O God, our hearts are ready, we will sing and give praise. For having confessed humbly, begged forgiveness earnestly, and received the news of our absolution thankfully; we shall be naturally filled with contrition and lowliness, and with desires of breathing up our souls to heaven. And this, St. Basil tells us, was a rite that in his time had obtained among all the Churches of God: “After the Confession,” saith he, “the people rise from prayer, and proceed to psalmody, dividing themselves into two parts, and singing by turns.” For the performance of which we can have no greater or properer assistance than the Book of Psalms, which is a collection of prayers and praises indited by the Holy Spirit, composed by devout men on various occasions, and so suited to public worship, that they are used by Jews as well as Christians. And though the several parties of Christians differ in many other things; yet in this they all agree. They contain variety of devotions, agreeable to all decrees and conditions of men; insomuch that, without much difficulty, every man may, either directly or by way of accommodation, apply most of them to his own case.

§.2. Used oftener than any other part of Scripture. For which cause the Church useth these oftener than any other part of Scripture. Nor can she herein be accused of novelty: since it is certain the temple-service consisted chiefly of forms taken out of the Psalms; and the prayers of the modem Jews also are mostly gathered from thence. The Christians undoubtedly used them in their public service in the times of the Apostles; and in the following ages they were repeated so often at the church, that the meanest Christians could rehearse them by heart at their ordinary work.

§.3. Whether all the members in a mixed congregation may properly use some expressions in the Psalms. But now it is objected, that “it cannot reasonably be supposed that all the members of mixed congregations can be fit to use some expressions in the Psalms, so as to make them their own words; because very few have attained to such a degree of piety and goodness as David and the other Psalmists make profession of: and that therefore the Book of Psalms is not now a proper part of divine service.”

To which it is answered: That so long as men continue in a wicked course of life, they are not only unfit for the use of the Psalms, but of any other devotions: they are not only incapable of applying such passages in the Psalms to their own persons; but they cannot so much as repeat a penitential Psalm, or even the confession of sins in the Liturgy, in a proper and agreeable manner: since he that does this as he ought, must do it with resolutions of amendment. But then as to those who have sincerely repented, and in earnest begun a virtuous course of life; no reason can be given why they may not unite their hearts and voices with the Church, in rehearsing these Psalms. For we may very aptly take a great part of the Psalter as the address of the whole Church to Almighty God; and then no doubt but every sincere member of this body may perform his part in this pious consort Every true Christian may, and must say, that the Church, whereof he professes himself a member, is all glorious within, (i.e. adorned with all manner of inward graces and excellences,) though no Christian that is humble will presume to say so of himself. Perhaps the very best men do not think such elevated expressions fit to be applied to their single lives, or personal performances: but yet any sincere Christian may very well join in the public use of these parts of the Psalter, when he considers that what he says, or sings, is the voice of the Church universal; and that, as he has but a small share of those virtues and perfections, which are the ornament of the Church, the body of Christ; so his tongue is but one, amongst those innumerable choirs of Christians throughout the world. And there is no reason to doubt but that David did in some Psalms speak as the representative of the Church, as in others he expresses himself in the person of Christ: and therefore a devout man may also as well use these Psalms in his closet as in the church; if so be he consider himself, notwithstanding his retirement, as one of that large and vast body, who serve and worship God, according to these forms, night and day. But to return:

§.4. Why sung by course. The custom of singing or repeating the Psalms alternatively, or verse by verse, seems to be as old as Christianity itself. Nor is there any question to be made but that the Christians received it from the Jews; for it is plain that several of the Psalms, which were composed for the public use of the temple, were written in amæbæick, or alternate verse. To which way of singing used in the temple, it is probable the vision of Isaiah alluded, which he saw of the seraphim crying one to another. Holy, holy, holy, &c. That it was the constant practice of the Church in the time of St. Basil, we have his own testimony: for he writes, that the people in his time, “rising before it was light, went to the house of prayer, and there, in great agony of soul, and incessant showers of tears, made confession of their sins to God: and then rising from their prayers, proceeded to singing of psalms, dividing themselves into two parts, and singing by turns.” Ever since which time it has been thought so reasonable and decent, as to be universally practised. What Theodoret writes, that Flavianus and Diodorus were the first that ordered the Psalms of David to be sung alternately at Antioch, seems not to be meant of the first institution of this custom, but only of the restoring of it, or else of the appointing some more convenient way of doing it. Isidore says, that St. Ambrose was the first that introduced this custom among the Latins; but this too must be understood only in relation to some alterations that were then made; for Pope Cælestine, as we read in his life, applied the Psalms to be sung alternately at the celebration of the eucharist. This practice, so primitive and devout, our Church (though there is no particular rubric to enjoin it) still continues in her service either by singing, as in our cathedral worship; or by saying, as in the parochial. For in the former, when one side of the choir sing to the other, they both provoke and relieve each other's devotion: they provoke it (as Tertullian remarks) by a holy contention, and relieve it by a mutual supply and change; for which reasons, in the parochial service, the reading of the Psalms is also divided between the minister and the people. And indeed did not the congregation bear their part, to what end does the minister exhort them to praise the Lord? or what becomes of their promise, that their mouths shall shew forth his praise? To what end again is the invitatory (O come, let tis sing unto the Lord, &c.) placed before the Psalms, if the people are to have no share in praising him in the Psalms that follow?

§.5. Musical instruments used in singing of psalms. Nor does the use of musical instruments in the singing of psalms appear to be less ancient than the custom itself of singing them. The first Psalm we read of was sung to a timbrel, viz. that which Moses and Miriam sang after the deliverance of the children of Israel from Egypt. And afterwards at Jerusalem, when the temple was built, musical instruments were constantly used at their public services. Most of David's Psalms, we see by the titles of them, were committed to masters of music to be set to various tunes: and in the hundred and fiftieth Psalm especially, the prophet calls upon the people to prepare their different kinds of instruments wherewith to praise the Lord. And this has been the constant practice of the Church, in most ages, as well since as before the coming of Christ.

Organs used in churches. When organs were first brought into use, is not clearly known: but we find it recorded that about the year 700, Constantius Copronymus, emperor of Constantinople, sent a present of an organ to king Pepin of France: and it is certain that the use of them has been very common now for several hundred of years; Durand mentioning them several times in his book, but giving no intimation of their novelty in divine service.

The psalms to be repeated standing. When we repeat the psalms and hymns we stand; that, by the erection of our bodies, we may express the elevation or lifting up of our souls to God. Though another reason of our standing is, because some parts of them are directed to God, and others are not: as therefore it would be very improper to kneel at those parts which are not directed to him; so it would be very indecent to sit, when we repeat those that are. And therefore because both these parts, viz. those which are and those which are not directed to God, are so frequently altered, and mingled one with another, that the most suitable posture for each of them cannot always be used, standing is prescribed as a posture which best suits both together; which is also consonant to the practice of the Jewish Church recorded in the Scripture. For we read, that while the priests and Levites were offering up praises to God, all Israel stood. And we learn from the ritualists of the Christian Church, that when they came to the Psalms, they always shewed the affection of their souls by this posture of their bodies.

§.7. The Gloria Patri repeated at the end of all psalms and hymns. At the end of every Psalm, and of every part of the hundred and nineteenth Psalm, and all the Hymns, (except the Te Deum: which, because it is nothing else almost but the Gloria Patri enlarged, hath not this doxology annexed) we repeat Glory be to the Father, &c., a custom which Durandus would have us believe was instituted by Pope Damasus, at the request of St. Jerome; but for this there appears to be but little foundation. In the Eastern Churches they never used this glorification, but only at the end of the last Psalm, which they called their Antiphona, or Allelujah, as being one of those Psalms which had the Allelujah prefixed to it; but in France, and several other of the Western Churches, it was used at the end of every Psalm; which is still continued with us, to signify that we believe that the same God is worshipped by Christians as by Jews; the same God that is glorified in the Psalms, having been from the beginning Father, Son, and Holy Ghost, as well as now. So that the Gloria Patri is not any real addition to the Psalms, but is only used as a necessary expedient to turn the Jewish Psalms into Christian Hymns, and fit them for the use of the Church now, as they were before for the use of the synagogue.

§.8. The course observed in reading the Psalms. The present division of the Book of Psalms into several portions (whereby two separate portions are affixed to each day, and the circle of the whole to the circuit of the month) seems to be more commodious and proper than any method that had been used before. For the division of them into seven portions, called nocturns, which took up the whole once a week (as practised in the Latin Church), seemed too long and tedious. And the division of them into twenty portions, to be read over in so many days (as in the Greek Church), though less tedious, is too uncertain, every portion perpetually shifting its day: whereas in our Church, each portion being constantly fixed to the same day of the month, (except there he proper Psalms appointed for that day, as all the former Common Prayer Books expressed it) the whole course is rendered certain and immovable: and being divided into threescore different portions, (i.e. one for every morning, and one for every evening service,) none of them can be thought too tedious or burdensome. In all the old Common Prayer Books indeed, because January and March have one day above the number of thirty, (which, as concerning this purpose, was appointed to every month) and February, which is placed between them both, hath only twenty-eight days; it was ordered, that February should borrow of either of the months (of January and March) one day: and so the Psalter which mas read in February began at the last day of January and ended the first day of March. And to know what Psalms were to be read every day, there was (pursuant to another rubric) a column added in the calendar, to shew the number that was appointed for the Psalms: and another table, where the same number being found, shewed what Psalms mere to be read at morning and evening prayer. But this being found to be troublesome and needless, it was ordered, first in the Scotch Liturgy and then in our own, that in February the Psalter should be read only to the twenty-eighth or twenty-ninth day of the month. And January and March were inserted into the rubric, which before ordered that in May, and the rest of the months that had one and thirty days apiece, the same Psalms should be read the last day of the said months, which were read the day before: so that the Psalter may begin again the first day of the next month ensuing.

§.9. The Psalms to be used according to the translation in the great Bible. The Psalms we use in our daily service are taken out of either of the two last translations of the Bible, but out of the great English Bible, translated by William Tyndal and Miles Coverdale, and revised by archbishop Cranmer: for when the Common Prayer was compiled in 1548, neither of the two last translations were extant.

It is true indeed, that at the last review the Epistles and Gospels were taken out of the new translation: and the Lessons too, since that time, have been read out of king James the First's Bible. But in relation to the Psalms it was noted, that the Psalter followeth the division of the Hebrews, and the translation of the Great English Bible set forth and used in the time of king Henry the Eighth, and king Edward the Sixth. The reason of the continuance of which order is the plainness and smoothness of this translation: for the Hebraisms being not so much retained in this as in the late translations, the verses run much more musical and fitter for devotion. Though, as the old rubric informs us, this translation, from the ninth Psalm unto the hundred and forty-eighth Psalm, doth vary in numbers from the common Latin translation.

The Lessons, why they follow the Psalms. OUR hearts being now raised up to God in praising and admiring him in the Psalms; we are in a fit temper and disposition to hear what he shall speak to ns by his word. And thus too a respite or intermission is given to the bent of our minds: for whereas they were required to be active in the Psalms, it is sufficient if in the Lessons they hold themselves attentive. And therefore now follow two chapters of the Bible, one out of the Old Testament, the other out of the New, to shew the harmony between the Law and the Gospel: for what is the Law, but the Gospel foreshewed? what the Gospel, but the Law fulfilled? That which lies in the Old Testament, as under a shadow, is in the New brought out into the open sun: things there prefigured are here performed. And for this reason the first Lesson is taken out of the Old Testament, the second out of the New, that so the minds of the hearers may be gradually led from darker revelations to clearer views, and prepared by the vails of the Law to bear the light breaking forth in the Gospel.

§.2. The antiquity of the Lessons. And here it may not be amiss to observe the great antiquity of joining the reading of Scriptures to the public devotions of the Church. Justin Martyr says, “It was a custom in his time to read Lessons out of the Prophets and Apostles in the assembly of the faithful.” And the Council of Laodicea, held in the beginning of the fourth century, ordered “Lessons to be mingled with the Psalms.” And Cassian tells us, that “It was the constant custom of all the Christians throughout Egypt to have two Lessons, one out of the Old Testament, another out of the New, read immediately after the Psalms; a practice,” he says, “so ancient, that it cannot be known whether it was founded upon any human institution.” Nor has this practice been peculiar to the Christians only, but constantly used also by the Jews: who divided the books of Moses into as many portions as there are weeks in the year; that so, one of those portions being read over every sabbath-day, the whole might be read through every year. And to this answers that expression of St. James, that Moses was read in the synagogues every sabbath-day. And that to this portion of the Law they added a Lesson out of the Prophets, we may gather from the thirteenth of the Acts, where we find it mentioned that the Law and the Prophets were both read in a synagogue where St. Paul was present, and that the Prophets were read at Jerusalem every sabbath-day.

§.3. The order of the first Lessons for ordinary days. For the choice of these Lessons and their order, the Church observes a different course. For the first Lessons on ordinary days she observes only this; to begin at the beginning of the year with Genesis, and so to continue on till all the books of the Old Testament are read over; only omitting the Chronicles (which are for the most part the same with the books of Samuel and Kings, which have been read before) and other particular chapters in other books, which are left out, either for the same reason, or else because they contain genealogies, names of persons or places, or some other matter less profitable for ordinary hearers.

The Song of Solomon, why omitted. The Song of Solomon, or the book of Canticles, is wholly omitted; because, if not spiritually understood, (which very few people are capable of doing, especially so as to put a tolerably clear sense upon it) it is not proper for a mixed congregation. The Jews ordered that none should read it till they were thirty years old, for an obvious reason, which too plainly holds amongst us.

Ezekiel, why omitted. Very many chapters of Ezekiel are omitted, upon account of the mystical visions in which they are wrapt up. Why some others are omitted does not so plainly appear, though doubtless the compilers of our Liturgy thought there was sufficient reason for it.

Isaiah, why reserved to the last. Apocryphal books, upon what accounts read for Lessons. After all the canonical books of the Old Testament are read through, (except Isaiah, which being the most evangelical prophet, and containing the clearest prophecies of Christ, is not read in the order it stands in the Bible, but reserved to be read a little before, and in Advent, to prepare in us a true faith in the mystery of Christ's incarnation and birth, the commemoration of which at that time draws nigh) after all the rest, I say, to supply the remaining part of the year, several books of the Apocrypha are appointed to be read, which, though not canonical, have yet been allowed, by the judgment of the Church for many ages past, to be ecclesiastical and good, nearest to divine of any writings in the world. For which reason the books of Wisdom, Ecclesiasticus, Tobit, Judith, and the Maccabees, were recommended by the Council of Carthage to be publicly read in the church. And Ruffinus testifies, that they were all in use in his time, though not with an authority equal to that of the canonical books. And that the same respect was paid to them in latter ages, Isidore Hispalensis and Rabanus Maurus both affirm.

In conformity to so general a practice, the Church of England still continues the use of these books in her public service; though not with any design to lessen the authority of canonical Scripture, which she expressly affirms to be the only rule of faith: declaring, that the Church doth read the other hooks for example of life and instruction of manners, but yet doth not apply them to establish any doctrine. Nor is there any one Sunday in the whole year, that has any of its Lessons taken out of the Apocrypha. For as the greatest assemblies of Christians are upon those days, it is wisely ordered that they should then be instructed out of the undisputed word of God. And even on the week-days, the second Lessons are constantly taken out of canonical Scripture, which one would think should be enough to silence our adversaries; especially as there is more canonical Scripture read in our churches in any two months (even though we should except the Psalms, Epistles, and Gospels) than is in a whole year in the largest of their meetings. But to return:

§.4. The first Lessons for Sundays. The course of the first Lessons appointed for Sundays is different from that which is ordained for the week-days. For from Advent Sunday to Septuagesima Sunday, some particular chapters out of Isaiah are appointed, for the aforesaid reason. But upon Septuagesima Sunday Genesis is begun; because then begins the time of penance and mortification, to which Genesis suits best, as treating of the original of our misery by the fall of Adam, and of God's severe judgment upon the world for sin. For which reason the reading of this book was affixed to Lent, even in the primitive ages of the Church. Then are read forward the books as they lie in order; not all the books, but (because more people can attend the public worship of God upon Sundays than upon other days) such particular chapters are selected, as are judged most edifying to all that are present. And if any Sunday be (as some call it) a privileged day, i.e. if it hath the history of it expressed in Scripture, such as Easter-day, Whitsunday, &c., then are peculiar and proper Lessons appointed.

§.5. The first Lessons for saints-days. Upon saints-days another order is observed: for upon them the Church appoints Lessons out of the moral books, such as Proverbs, Ecclesiastes, Ecclesiasticus, and Wisdom, which, containing excellent instructions of life and conversation, are fit to be read upon the days of saints, whose exemplary lives and deaths are the causes of the Churches solemn commemoration of them, and commendation of them to us.

§.6. For other holy-days. Other holy-days, such as Christmas-day, Circumcision, Epiphany, &c., have proper and peculiar Lessons appointed suitable to the occasions, as shall be shewn hereafter, when I speak of those several days. I shall only observe here, that there have been proper Lessons appointed on all holy-days, as well saints-days as others, ever since St. Austin's time: though perhaps they were not reduced into an exact order till the time of Musseus, a famous priest of Massilia, who lived about the year 480. Of whom Gennadius writes, that he particularly applied himself, at the request of St. Venerius, a bishop, to choose out proper Lessons for all the festivals in the year.

§.7. The order of the second Lessons. As for the second Lessons, the Church observes the same course upon Sundays as she doth upon week-days; reading the Gospels and Acts of the Apostles in the morning, and the Epistles at evening, in the same order they stand in the New Testament; except upon saints-days and holy-days, when such Lessons are appointed, as either explain the mystery, relate the history, or apply the example to us.

§.8. The Revelation omitted, and why. The Revelation is wholly omitted, except the first and last chapters (which are read upon the day of St. John the Evangelist, who was the author) and part of the nineteenth chapter (which containing the praises and adoration paid to God by the angels and saints in heaven, is very properly appointed to be read on the festival of All-Saints). But, except upon these occasions, none of this book is read openly in the church for Lessons, by reason of its obscurity, which renders it unintelligible to meaner capacities.

§.9. The antiquity and usefulness of this method. And thus we see, by the prudence of the Church, the Old Testament is read over once, and the New thrice (i.e. excepting some less useful parts of both) in the space of a year, conformable to the practice of the ancient Fathers: who (as our reformers tell us) so ordered the matter, that all the whole Bible, or the greatest part thereof, should he read over once every year: intending thereby that the clergy, and especially such as were ministers in the congregation, should (by often reading and meditat-ing in God's word) be stirred up to godliness themselves, and be more able to exhort others by wholesome doctrine, and to confute them that were ad-versaries to the truth: and further, that the people (by daily hearing the holy Scriptures read in the church) might continually profit more and more in the knowledge of God, and be more inflamed with the love of his true religion. Whereas in the Church of Rome this godly and decent order was so altered, broken, and neglected, by planting in uncertain stories and legends,* with multitudes of responds,† verses,‡ vain repetitions, commemo¬rations,§ and synodals;|| that, commonly, when any book of the Bible was begun, after three or four chapters were read out, all the rest were unread. And in this sort the book of Isaiah was begun in Advent, and the book of Genesis in Septuagesima; but they were only begun, and never read through: after like sort were other books of holy Scripture used. Moreover, the number and hardness of the rules called the Pie,• and the manifold changings of the service, was the cause, that to turn the book only was so hard and intricate a matter, that many times there was more business to find out what should be read, than to read it when it was found out.

These inconveniences therefore considered, here is set forth such an order, whereby the same shall be redressed. And for a readiness in this matter, here is drawn out a calendar for that purpose, which is plain and easy to be understood; wherein (so much as may be) the reading of holy Scripture is so set forth, that all things should be done in order, without breaking one piece from another. For this cause be cut off anthems, responds, invitatories, and such like things, as did break the continual course of the reading of the Scripture.

Yet, because there is no remedy but that of necessity, there must be some rules; therefore certain rules are here set forth, which as they are few in number, so they are plain and easy to be understood. So that here you have an order for prayer, and for the reading of the holy Scripture, much agreeable to the mind and purpose of the old Fathers, and a great deal more profitable and commodious than that which of late was used. It is more profitable, because here are left out many things, whereof some are untrue, some uncertain, some vain and superstitious; and nothing is ordained to be read, but the very pure word of God, the holy Scriptures, or that which is agreeable to the same; and that, in stick a language and order, as is most easy and plain for the understanding both of the readers and hearers: it is also more commodious, both for the shortness thereof, and for the plainness of the order, and for that the rules be few and easy.

§.10. The posture of a minister. The Scripture being the word of God, and so a declaration of his will; the reading of it or making it known to the people is an act of authority, and therefore the minister that reads the Lessons is to stand. And because it is an office directed to the congregation, by all the former Common Prayer Books it was ordered, that (to the end the people may the better hear) in such places where they do sing, there shall the Lessons be sung in a plain tune, after the manner of distinct reading: and likewise the Epistle and the Gospel. But that rubric is now left out, and the minister is only directed to read distinctly with an audible voice, and to turn himself so as lie may best be heard of all such as are present: which shews, that in time of prayer the minister used to look another way; a custom still observed in some parish-churches, where the reading pews have two desks; one for the Bible, looking towards the body of the church to the people; another for the Prayer Book, looking towards the body of the church to the people; another for the Prayer Book, looking towards the east or upper end of the chancel; in conformity to the practice of the primitive Church, which, as I have already observed, paid a more than ordinary reverence in their worship towards the east.

§.11. The naming of the Lessons, &c. Before every Lesson the minister is directed to give notice to the people what chapter he reads, by saying, Here beginneth such a chapter, or verse of such a chapter of such a book: that so the people, if they have their Bibles with them, may, by looking over them, be the more attentive. The care of the primitive Church in this case was very remarkable. Before the Lesson began, the deacon first stood up, calling out aloud, Let us listen, my brethren; and then he that read invited his audience to attention, by introducing the Lesson with these words: Thus saith the Lord. After every Lesson the minister with us is also directed to give notice that it is finished, by saying, Here endeth the first or second Lesson; which is the form now prescribed instead of the old one, Here endeth such a chapter of such a book, which were the words enjoined by all our former Liturgies.

§.12. The posture of the people. As for the people, there is no posture prescribed for them; but in former times they always stood, to shew their reverence. It is recorded of the Jews in the book of Nehemiah, that when Ezra opened the book of the law, in the sight of the people, all the people stood up. And in the first ages of Christianity those only were permitted to sit, who by reason of old age, or some other infirmity, were not able to stand throughout the whole time of divine service. And it is very observable, that another ceremony used by the Christians of those times, before the reading of the Lessons, was the washing their hands, a ceremony said to be still used by the Turks, before they touch their Alcoran, who also write thereupon, Let no unclean person touch this: which should excite us at least to prepare ourselves in such a manner, as may fit us to hear the word of God, and to express such outward reverence, as may testify a due regard to its author.

The antiquity of hymns. THE use of hymns among Christians is undoubtedly as old as the times of the Apostles: and we learn, both from the observation of St. Augustin and from the canons of the Church, that hymns and psalms were intermingled with the Lessons, that so by variety the people might be secured against weariness and distraction.

§.2. The reasonableness of them. But besides antiquity, reason calls for this interposition of hymns, in respect to the great benefit we may receive from the word of God: for if we daily bless him for our ordinary meat and drink, how much more are we bound to glorify him for the food of our souls?

§.3. When first added. That we may not therefore want forms of praise proper for the occasion, the Church hath provided us with two after each Lesson, both in the morning and evening service; leaving it to the discretion of him that ministereth, to use those which he thinks most convenient and suitable: though in the first Common Prayer Book of king Edward VI there was only one provided for a Lesson; the hundredth, the ninety-eighth, and the sixty-seventh psalms not being added till 1552. The Te Deum and the Benedicite indeed were both in the first book; but not for choice, but to be used one at one time of the year, and the other at another, as the next section will shew.

Hymns after the first Lessons. HAVING heard the holy precepts and useful examples, the comfortable promises and just threatenings, contained in the first Lesson, we immediately break out into praising God for illuminating our minds, for quickening our affections, for reviving our hopes, for awakening our sloth, and for confirming our resolutions.

I. The Te Deum and Benedicte, why so called. For our supply and assistance in which reasonable duty, the Church has provided us two ancient hymns; the one called Te Deum, from the first words of it in Latin, (Te Deum laudamus, We praise thee, O God) the other Benedicite, for the same reason, the beginning of it in Latin being Benedicite omnia opera Domini Domino; or, O all ye works of the Lord, bless ye the Lord. The former of these is now most frequently used, and the latter only upon some particular occasions.

§.2. The original of the Te Deum.The first (as it is generally believed) was composed by St. Ambrose for the baptism of St. Augustin: since which time it has ever been held in the greatest esteem, and daily repeated in the church: so that it is now of above thirteen hundred years standing. The hymn itself is rational and majestic, and in all particulars worthy of the spouse of Christ; being above all the composures of men uninspired, fittest for the tongues of men and angels.

II. Of the Benedicte, or Song of the three Children: its antiquity. The other was an ancient hymn in the Jewish Church, and adopted into the public devotions of the Christians from the most early times. St. Cyprian quotes it as part of the holy Scriptures: in which opinion he is seconded by Ruffinus, who very severely inveighs against St. Jerome for doubting of its divine authority; and informs us, that it was used in the Church long before his time, who himself lived A.D. 390. And when afterwards it was left out by some that performed divine service, the fourth Council of Toledo, in the year 633, commanded it to be used, and excommunicated the priests that omitted it. Our Church indeed does not receive it for canonical Scripture, because it is not to be found in the Hebrew, nor was allowed in the Jewish canon; but it is notwithstanding an exact paraphrase of the hundred and forty-eighth psalm, and so like it in words and sense, that whoever despiseth this, reproacheth that part of the canonical writings.

§.2. The subject of it. As to the subject of it, it is an elegant summons to all God's works to praise him; intimating that they all set out his glory, and invite us, who have the benefit of them, to join with these three children (to whom so great and wonderful a deliverance was given) in praising and magnifying the Lord for ever.

§.3. When proper to be used. So that when we would glorify God for his works, which is one main end of the Lord's day; or when the Lesson treats of the creation, or sets before us the wonderful works of God in any of his creatures, or the use he makes of them either ordinary or miraculous for the good of the Church; this hymn may very seasonably be used. Though in the first Common Prayer Book of king Edward VI, Te Deum was appointed daily throughout the year, except in Lent, all the which time, in the place of Te Deum, Benedicite was to be used. So that, as I have already observed, they were not originally inserted for choice; but to be used at different parts of the year. But when the second book came out with double hymns for the other Lessons; these also were left indifferent at the discretion of the minister, and the words, Or this Canticle, inserted before the hymn we are now speaking of.

Hymns after the second Lessons. HAVING expressed our thankfulness to God in one of the above-mentioned hymns for the light and instruction we have received from the first. Lesson; we are fitly disposed to hear the clearer revelations exhibited to us in the second.

I. Of the Benedictus, or song of Zacharias. As to the second Lesson in the morning, it is always taken out either of the Gospels or the Acts; which contain an historical account of the great work of our redemption: and therefore as the angel, that first published the glad tidings of salvation, was joined by a multitude of the heavenly host, who all brake forth in praises to God; so when the same tidings are rehearsed by the priest, both he and the people immediately join their mutual gratulations, praising God, and saying, Blessed be the Lord God of Israel, for he hath visited and redeemed his people; and hath raised up a mighty salvation for us in the house of his servant David, &c.; being the hymn that was composed by good old Zacharias, at the circumcision of his son, St. John the Baptist, and containing a thanksgiving to God for the incarnation of our Saviour, and for those unspeakable mercies which (though they were not then fully completed) were quickly afterwards the subject of the whole Church's praises.

II. Of the hundredth psalm. For variety the hundredth psalm was also appointed by king Edward's second book, in which all lands and nations are invited and called upon to serve the Lord with gladness, and come before his presence with a song, for his exceeding grace, mercy, and truth, which are so eminently set forth in the Gospels.

The Creed. THOUGH the Scriptures be a perfect revelation of all divine truths necessary to salvation; yet the fundamental articles of our faith are so dispersed there, that it was thought necessary to collect out of those sacred writings one plain and short summary of fundamental doctrines, which might easily be understood and remembered by all Christians.

§.2. Why so called. Why called Symbolum. This summary, from the first word in Latin, Credo, is commonly called the Creed; though in Latin it is called Symbolum, for which several reasons are given: as, first, that it is an allusion to the custom of several persons meeting together to eat of one common supper, whither every one brings something for his share to make up that common meal, which from hence was called Symbolum, from the Greek word συμβάλλειν, which signifies to throw or cast together: even so, say some, the Apostles met together, and each one put or threw in his article to compose this symbol.

Another signification of the word is fetched from military affairs, where it is used to denote those marks, signs, or watchwords, &c., whereby the soldiers of an army distinguished and knew each other: in like manner, as some think, by this Creed the true soldiers of Jesus Christ were distinguished from all others, and discerned from those who were only false and hypocritical pretenders.

But the most natural signification of the word seems to be derived from the pagan symbols, which were secret marks, words, or tokens communicated at the time of initiation, or a little before, unto those who were consecrated or entered into their reserved or hidden rites, and to none else; by the declaration, manifestation, or pronunciation whereof, those more devout idolaters knew each other, and were with all freedom and liberty of access admitted to their more intimate mysteries, i.e. to the secret worship and rites of that God, whose symbols they had received: from whence the multitude in general were kept out and excluded: which said symbols those who had received them were obliged carefully to conceal, and not, on any account whatsoever, to divulge or reveal. And for the same reasons the Apostles' Creed is thought by some to have been termed a symbol, because it was studiously concealed from the pagan world, and not revealed to the catechumens themselves, till just before their baptism or initiation in the Christian mysteries; when it was delivered to them as that secret note, mark, or token, by which the faithful in all parts of the world might, without any danger, make themselves known to one another.

§.3. The antiquity of it. That the whole Creed, as we now use it, was drawn up by the Apostles themselves, can hardly be proved: but that the greatest part of it was derived from the very days of the Apostles, is evident from the testimonies of the most ancient writers; particularly of St. Ignatius, in whose epistles most of its articles are to be found: though there are some reasons to believe, that some few of them, viz. that of the descent into hell, the communion of saints, and the life everlasting, were not added till some time after, in opposition to some gross errors and heresies that sprang up in the Church. But the whole form, as it now stands in our Liturgy, is to be found in the works of St. Ambrose and Ruffinus.

§.4. When first recited publicly. It is true indeed the primitive Christians, by reason they always concealed this and their other mysteries, did not in their assemblies publicly recite the Creed, except at the times of baptism; which, unless in cases of necessity, were only at Easter and Whitsun-tide. From whence it came to pass, that the constant repeating of the Creed in the church was not introduced till five hundred years after Christ: about which time Petrus Gnapheus, bishop of Antioch, prescribed the constant recital of the Creed at the public administration of divine service.

§.5. The place of the Creed in the Liturgy. The place of it in our Liturgy may be considered with respect both to what goes before, and what comes after it. That which goes before it are the Lessons taken out of the word of God: for faith comes by hearing; and therefore when we have heard God's word, it is fit we should profess our belief of it, thereby setting our seals (as it were) to the truth of God, especially to such articles as the chapters now read to us have confirmed. What follows the Creed are the prayers which are grounded upon it: for we cannot call on him in whom we have not believed. And therefore since we are to pray to God the Father, in the name of the Son, by the assistance of the Holy Ghost, for remission of sins, and a joyful resurrection; we first declare that we believe in God the Father, Son, and Holy Ghost, and that there is remission here, and a resurrection to life hereafter, for all true members of the Catholic Church; and then we may be said to pray in faith.

§.6. To be repeated by the whole congregation. Both minister and people are appointed to repeat this Creed; because it is the profession of every person present, and ought for that reason to be made by every one in his own person; the more expressly to declare their belief of it to each other, and consequently to the whole Christian world, with whom they maintain communion.

§.7. Standing. It is to be repeated standing, to signify our resolution to stand up stoutly in the defence of it. And in Poland and Lithuania the nobles used formerly to draw their swords, in token that, if need were, they would defend and seal the truth of it with their blood.

§.8. With their faces toward the east. When we repeat it, it is customary to turn towards the east, that so whilst we are making profession of our faith in the blessed Trinity, we may look towards that quarter of the heavens where God is supposed to have his peculiar residence of glory.

§.9. Reverence to be made at the name of JESUS. When we come to the second article in this Creed, in which the name of JESUS is mentioned, the whole congregation makes obeisance, which the Church (in regard to that passage of St. Paul, That at the name of JESUS every knee should bow) expressly enjoins in her eighteenth canon: ordering, that when in time of divine service the Lord JESUS shall be mentioned, due and lowly reverence shall he done by all persons present, as it has been accustomed; testifying by these outward ceremonies and gestures their inward humility. Christian resolution, and due acknowledgment that the Lord JESUS CHRIST, the true eternal Son of God, is the only Saviour of the world, in whom alone all the mercies, graces, and promises of God to mankind for this life, and the life to come, are fully and wholly comprised.

The good order and method of our service. THE congregation having now their consciences absolved from sin, their affections warmed with thanksgiving, their understandings enlightened by the word, and their faith strengthened by a public profession, enter solemnly in the next place upon the remaining part of divine worship, viz. supplication and prayer, that is, to ask those things which are requisite and necessary, as well for the body as the soul.

The versicles. Before the minister begins to pray alone for the people, they are to join with him (according to the primitive way of praying) in some short versicles and responsals taken chiefly out of the Psalms, and containing the sum of all the following collects.

§.3. Why the minister is to stand up at these versicles. The rubric which orders the priest to stand up to say these versicles, (which was first added in 1552) I imagine to have been founded upon the practice of the priests in the Romish Church. For it is a custom there for the priest, at all the long prayers, to kneel before the altar, and mutter them over softly by himself: but whenever he comes to any versicles where the people are to make their responses, he rises up and turns himself to them, in order to be heard: which custom the compilers of our Liturgy might probably have in their eye, when they ordered the minister to stand up in this place.

The prayers, why divided into so many short collects. BEFORE we come to speak of each of the following prayers in particular, it may not be amiss to observe one thing concerning them in general, viz. the reason why they are not carried on in one continued discourse, but divided into many short collects, such as is that which our Lord himself composed. And that might be one reason why our Church so ordered it, viz. that so she might follow the example of our Lord, who best knew what kind of prayers were fittest for us to use. And indeed We cannot but find, by our own experience, how difficult it is to keep our minds long intent upon any thing, much more upon so great things as the object and subject of our prayers; and that, do what we can, we are still liable to wanderings and distractions: so that there is a kind of necessity to break off sometimes, that our thoughts, being respited for a while, may with more ease be fixed again, as it is necessary they should, so long as we are actually praying to the Supreme Being of the world.

But besides, in order to the performing our devotions aright to the most high God, it is necessary that our souls should be possessed all along with due apprehensions of his greatness and glory. To which purpose our short prayers contribute very much. For every one of them beginning with some of the attributes or perfections of God, and so suggesting to us right apprehensions of him at first, it is easy to preserve them in our minds during the space of a short prayer, which in a long one would be too apt to scatter and vanish away.

But one of the principal reasons why our public devotions are and should be divided into short collects, is this: our blessed Saviour, we know, hath often told us, that whatsoever we ask the Father in his name he will give it us; and so hath directed us in all our prayers to make use of his name, and to ask nothing but upon the account of his merit and mediation for us: upon which all our hopes and expectations from God do wholly depend. For this reason therefore (as it always was, so also now) it cannot but be judged necessary, that the name of Christ be frequently inserted in our prayers, that so we may lift up our hearts unto him, and rest our faith upon him, for the obtaining those good things we pray for. And therefore whatsoever it be which we ask of God, we presently add, through Jesus Christ our Lord, or something to that effect; and so ask nothing but according to our Lord's direction, i.e. in his name. And this is the reason that makes our prayers so short: for take away the conclusion of every collect or prayer, and they may be joined all together, and be made but as one continued prayer. But would not this tend to make us forgetful that we are to offer up our prayers in the name of Christ, by taking away that which refresheth our memory?

§.2. Why called collects. The reason why these prayers are so often called collects is differently represented. Some ritualists think, because the word collect is sometimes used both in the vulgar Latin Bible, and by the ancient Fathers, to denote the gathering together of the people into religious assemblies; that therefore the prayers are called collects, as being repeated when the people are collected together. Others think they are so named upon account of their comprehensive brevity; the minister collecting into short forms the petitions of the people, which had before been divided between him and them by versicles and responses: and for this reason God is desired in some of them to hear the prayers and supplications of the people. Though I think it is very probable that the collects for the Sundays and Holy-days bear that name, upon account that a great many of them are very evidently collected out of the Epistles and Gospels.

I. Of the collect for the day. There is much the same rubric in the evening service; only whereas the third collect for the morning is entitled, for grace to live well; the title of that for the evening is, for aid against all perils.

The first of these collects, viz. that of the day, to be the same that is appointed at the communion, will fall under my particular consideration, when I come to treat of the several Sundays and Holy-days, which will naturally lead me to take notice of the several collects that belong to them.

Anthem. AFTER the aforesaid collects, as well at morning prayer as at evening, the rubric orders, that in choirs and places where they sing, here followeth the anthem; the original of which is probably derived from the very first Christians. For Pliny has recorded that it was the custom in his time to meet upon a fixed day before light, and to sing a hymn, in parts or by turns, to Christ, as God: which expression can hardly have any other sense put upon it, than that they sung in an antiphonical way. Socrates indeed attributes the rise of them to St. Ignatius, who, when he had heard the angels in heaven singing and answering one another in hymns to God, ordered that, in the church of Antioch, psalms of praise should be composed and set to music, and sung in parts by the choir in the time of divine service; which, from the manner of singing them, were called ἀντίφωνα, antiphons, or anthems, i.e. hymns sung in parts, or by course. This practice was soon imitated by the whole Church, and has universally obtained ever since.

§.2. Why to be sung here. The reason of its being ordered in this place is partly perhaps for the relief of the congregation, who, if they have joined with due fervour in the foregoing parts of the office, may now he thought to be something weary; and partly, I suppose, to make a division in the service, the former part of it being performed in behalf of ourselves, and that which follows being mostly intercessional.

§.3. This is the proper place for singing psalms. And therefore since it is now crown a custom, in a great many churches, to sing a psalm in metre in the middle of the service; I cannot see why it would not be more proper here, than just after the second Lesson, where a hymn is purposely provided by the Church to follow it. I have already showed the irregularity of singing the hymn itself in metre: and to sing a different psalm between the Lesson and the psalm appointed, is no less irregular. And therefore certainly this must be the most proper place for singing, (if there must be singing before the service is ended,) since it seems much more timely and conformable to the rubric, and moreover does honour to the singing-psalms themselves, by making them supply the place of anthems.