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vided that every Minister fo repelling any, as is specifice in this or the next precedent paragraph of this Rubrick, shall be obliged to give an account of the same to the Ordinary within fourteen days after at the farthest. And the Ordinary shall proceed against the offinding person

according to the Canon. f The table at the Communion-time having a fair white

linen cloth upon it, Jhall stand in the body of the Church, or in the Chancel, where Morning and Evening Prayer are appointed to be said. And the Priest standing at the north side of the table, shall say the Lord's Prayer, with the Collezt following; the people kneeling: The table &c.) This rubrick was introduced in the second PrayerBook of Edward Vith. In the lieu of it the following rubrick appears in the first book: “Upon the day and at the time appointed for the ministration of the Holy Communion, the priest that shall execute the holy miniftry, shall put upon him the vesture appointed for that ministration; that is to say, a white alb plain, with a vestment or cope. But where there be many priests or deacons, there so many shall be ready to help the priest in the ministration as shall be requisite; and shall have upon thein likewise the vestures appointed for their ministry, that is to fay, albs with tunicles, Then shall the clerks fing in English for the office, or introit, (as they call it) a psalm appointed for that day. The prieit ítanding humbly before the midst of the altar shall say the Lord's Prayer, with this Collect.”

White linen cloth] This direction was adopted from a practice of the ancient church. Quis fidelium nescit in peragendis mysteriis ipfa ligna linteamine co-operiri?-Optat. Milev. lib. vi. p. 95.

North side of the table] With the ancient Jews, the north fide of the altar was the part where all the most holy victims were offered; and it is proved by Bishop Beveridge, Pandect. vol. ii. p. 76, that in the ancient liturgies, wherever the minister is directed to stand before the altar, the north-fide of it is always intended to be spoken of. This part. being the right hand or upper side of the altar, is not only, according to conimon ditinctions, the most honourable part, but it is alto the molt convenient situation for the person who administers, because he has the free use of his right arm. In the “Ordo Communis Liturgiæ fecundum Ritum Syrorum Jacobitarum,” is the following rubrick, which proves that the priest occupied the north side of the altar in performing the service of it: “ Sacerdos portat discum in dextera sua; calicem in finiftra; venitque a latere Septentrionali ad Australe.” The priest takes the paten in his right hand, and the cup in his left, and comes from the north of the altar to the south lide--Renaudotius Liturg, Orient. tom. ii. p. 24. The mode of administering the Eucharist has been various in different churches, and different ages; as our Saviour did not mark out any particular form of its celebration, The general practice, however, in all the Eastern and Western churches, was as follows: the service commenced with the Scripturarum Leitio, or the reading of the Scriptures; then followed Pfalmi et Hymni, palms and hymns; Oblatio Panis et Vini, the oblation of the bread and wine; the latter of which was mixed with water; the Ofculum Pacis, or kiss of

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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 trespaffes, As we forgive them that trespafs against us. And lead us not into temptation; But deliver us from evil. Amen. peace; Recitatis Orationis Dorninicæ, a recital of the Lord's Prayer; the Communionis Distributio, or distribution of the elements; &c.—Renaudot. tom i.-vi. et infra. From the various remaining liturgies of the Eaftern and Western church, our Reformers constructed the present service; feketting what was fit for their purpose, rejecting what was unfit, and alterjag fich parts as required alteration; producing, by these means, an office, which Biihop Jewel, in his elegant and celebrated Apology for the English Church, pronounces to be “as near as can be to the practice of the Apostolic and ancient Catholic church.” I have before observed, that this office was formerly a distinct service, and in confequence of that arrangement retains the name of the second service; and Bishop Overall remarks, that it has been only owing to the negligence of the clergy, and the carelesness of the people, that it has been blended with other services.

Our Father] In my remarks on this divine form of prayer, in the earlier parts of our liturgy, I have observed that it is generally allowed our blessed Lord telected the paragraphıs of it (fave one) from ihe forms of Jewish prayers existing in his time. To this observation I would add a few quotations from various writers, and references to different authorities, in illustration of this point, for the reader's fatisfaction, premising these two orcumstances; lirft, that, as Jortin observes, (Serm. vol. i. p. 3.) “it is doubtful whether these Jewish forms are indeed as old as they are faid to be;" and adly, that even if they be so, the sense and signification which Christ attributed to the various paragraphs he adopted, were such as made them quite original petitions to his own disciples. For instance: Our Father, which art in heaven; not meaning the God of the Jews alone, as tius always confidered and addressed the Deity, but the common parent of the human race. Thy kingdom come; not the triumphant temporal kingdom or reign of the Melliah, to which the Jews always had a reference in their petitions; but that universal reign of holiness and peace," when the kingdoms of this world shall be the kingdoms of the Lord's Chrift.”— "Our Father, which art in heaven," is the very phrase used by the Jews when they prayed to God, or spoke of him.-Lightfoot's Works, vol.

. p. 1140.-See instance in p. 159. In the same author, vol. i. Miscel. p. 1003: “Our Father who art in heaven.” In the Jewish Common Prayer

5, are these words, “and humble your hearts before your Father who is in heaven; in Rosh Hashava.". Also vol. ii. p. 159, on Matt. vi. 9. The Jews hold no prayer right wherein there is no mention of God's name and kingdom. Also p. 159, on Matt. vi. 9, 10.-Baracoth xl. 2. Idem, op Matt. vi. 13, p. 160. The tradition is that the Jews faid not Amen in the Temple; but they said instead of this, “ blessed be the name of the glory of his kingdom for ever and ever." Nor did they say Amen in private prayers, though in the Synagogue they answered Amen to the prayers of the minister, and to the prayers of the master of the family.-On Matt. vi. II, p. 159, Hebrew and Talmudical Exercitations: «The necessities of thy people Israel are many, and their knowledge small, (so that they know pot how to disclose their necellities) let it be thy good pleasure to give to

Book, fol.

The Collect.

,

13,

desires known, and from whom no secrets are hid; Cleanse the thoughts of our hearts by the inspiration of thy Holy Spirit; that we may perfectly love Thee, and worthily magnify thy holy Name, through Christ our Lord. Amen.

Then shall the Priest, turning to the People, rehearse distinctly all the Ten Commandments; and the People still kneeling shall, after every Commandment, ask God mercy for their transgression thercof for the time pat, and grace

to keep the same for the time to come, as followeth. every man what fufficeth for food, &c.”_Vol. ii. on Matt. vi. Barac. f. xvi. 2. “ Rabbi Judah was wont thus to pray: Let it be thy good pleasure to deliver us from impudent men and impudence, from an evil man, and from an evil chance, from an evil affection, from an evil companion, from an evil neighbour, from Satan the destroyer, from a hard judgment, and from a hard adversary, &c.”—In the 6th of the eighteen prayers used by the Jews is, “Be thou merciful unto us, O our Father, for we have finned; pardon us, our King, for we have tranfgrefied against thee."Whitby, op Mat. vi.9, fays: “ Our Father, which art in heaven,” is in the Jewish Seder Tephilíoth, or forms of prayer; “Let thy great name be fanctified, and thy kingdom reign," in their form called Kaddish; “Let thy memory be glorified in heaven above, and in the earth beneath,” in Seder Tephilloth; “ Deliver us not into the hand of temptations, and deliver us from the evil figment," in the 6th of the eighteen prayers, and the book Mufar. “For thine is the power, and the kingdom, for ever and ever,” is (faith Drusius) their usual doxology. “Deliver us, &c." is not in any of the eighteen prayers. Whitby being mistaken in this may mistake also respecting the book Musar.-L'Enfant's Introd. to New Teft. p. 65: "When the nineteen prayers were ended which the people repeated privately, the minister began the public prayers. Their service began and ended with the prayer Cadisch, which runs thus: " Hallowed be his great name in the world, which he has created according to his good pleasure, and may his kingdom be established. May we behold his redemption spring up and flourish. May his Messiah suddenly appear in our days, in the days of all the house of Israel, to deliver his people."

The Collect] This collect was translated, in 1549, almost verbatim from the ancient office of the Western church.

Then shall the Priest] The order for the Communion Service differed much from the present arrangement of it in the first book of Edward VIth. Immediately after the collect, “ Almighty God, unto whom &c.” was introduced the following rubrics and sentences, in lieu of the Commandments:—“ Then shall he say a pfalm appointed for the introit; which plalm ended, the Priest shall say, or else the Clerks shall ling;

Lord, have mercy upon us.
Christ, have mercy upon us.
Lord, have mercy upon us,

Minister.
OD spake these words, and said, I am the Lord thy

People. Lord, have mercy upon us, and incline our hearts to keep this law.

Minister. Thou shalt not make to thyself any graven image, nor the likeness of any thing that is in heaven atove, or in the earth beneath, or in the water under the earth. Thou shalt not bow down to them, nor worship them: for I the Lord thy God am a jealous God, and visit the sins of the fathers upon the children, unto the third and fourth generation of them that hate me; and fhew mercy unto thousands in them that love me, and keep my commandinents.

People. Lord, have mercy upon us, and incline our hearts to keep this law.

Minifier. Thou shalt not take the Name of the Lord thy God in vain : for the Lord will not 'hold him guiltless

, that takerh his Name in vain.

People. Lord, have mercy upon us, and incline our hearts to keep this law.

Minister. Remember that thou keep holy the fabbatha day. Six days fhalt thou labour, and do all that thou hait to do; but the seventh day is the Sabbath of the Lord thy God. In it thou shalt do nọ manner of work, ihou, and thy son, and thy daughter, thy man-fervant, and thy maid-servant, thy cattle, and the stranger that is within thy gates. For in fix days the Lord made heaven and earth, the fea, and all that in them is, and refted the seventh day: wherefore the Lord blessed the seventh day, and hallowed it.

People. Lord, have mercy upon us, and incline our hearts to keep this law. Then the Priest, standing at God's board, shall begin: “Glory be to God on high.The Clerks. “And in earth peace, good-will towards men. We praise thee, &c.” to the end of that hymn. Then the Prieft shall turn him to the people, and say, “ The Lord be with you." The Answer. “And with thy spirit.” The Priest. “Let us pray.' Then shall follow the collects of the day, with one of these two collects following for the King.”—The present arrangement of the Communion Service was adopted at the Review of the Liturgy by Edward VIth, and introduced into his second Prayer-Book.

Minister. Honour thy father and thy mother; that thy days may be long in the land which the Lord thy God giveth thee.

People. Lord, have mercy upon us, and incline our hearts to keep this law.

Minister. Thou shalt do po murder.

People. Lord, have mercy upon us, and incline our hearts to keep this law.

Minister. Thou shalt not com uit adultery.

People. Lord, have mercy upon us, and incline our hearts to keep this law.

Minister. Thou shalt not steal.

People. Lord, have mercy upon us, and incline our hearts to keep this law.

Minister. Thou shalt not bear false witness against thy neighbour.

People. Lord, have mercy upon us, and incline our hearts to hearts to keep this law.

Minister. Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his servant, Dor his maid, nor his ox, nor his ass, nor any thing that is his.

People. Lord, have mercy upon us, and write all these thy laws in our hearts, we beseech thee. Then shall follow one of these two Collects for the King,

the Priest standing as before, and saying,

Let us pray,

A

Lmighty God, whose kingdom is everlasting, and

power infinite; Have mercy upon the whole Church ; and so rule the heart of thy chosen Servant GEORGE, our King and Governor, that he (knowing whose minister he is) may above all things seek tly honour and glory; and that we, and all his subjects, (duly considering whose authority he hath) may faithfully lerve, honour, and humbly obey him, in thee, and for thee, according to thy blessed Word and Ordinance, through Jesus Chrift

Two Collecti] These two prayers were translated in a great measure from the Missal at the Reformation, and introduced into Edward Vith's firft Prayer-Book.

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