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Or this Pfalm.
Jubilate Deo. Pfalm c.
with gladness, and come before his presence with a song.
Be sure that the Lord he is God: it is he that hath made us, and not we ourselves; we are his people, and the theep of his pasture.
O go your way into his gates with thanksgiving, and into his courts with praise: be thankful unto him, and speak good of his name.
For the Lord is gracious, his mercy is everlasting : and his truth endureth from generation to generation.
Glory be to the Father, &c.
As it was in the beginning, &c. [ Then shall be sung or said the Apostles Creed by the Mi
nister and the People, standing: except only such days as the Creed of St. Athanasius is appointed to be read. Believe in God the Father Almighty, Maker of Heaven
and earth: And in Jesus Christ his only Son our Lord; Who was conceived by the Holy Ghost, Born of the Virgin Mary,
Jubilate Deo] This hymn was first added to our Morning Service in the second Prayer-Book of Edward Vith. It is said to have been composed by King David, on the occasion of some public thanksgiving; and was afterwards adopted into the Jewish ritual, and sung as the priest entered into the temple to offer up the peace-offering.
The Apostles' Creed.] This admirable fummary of our faith has its name, not from its being the production of the Apostles, but because it comprizes a compendium of the doctrines they taught, and was composed for the most partintimes of high antiquity, not very remote from the Apoftolic age. In its most ancient and original form, it wanted the following articles, viz. “He descended into hell;" “the communion of the saints,” and “the life everlasting;” which were all added in after times, in opposition to certain heresies and errors that had sprung up in the church, and corrupted the purity of its doctrines. There is evidence, however, that the Creed in its present form existed as far back as the middle of the fourth century; for we find it nearly verbatim in the works of St. Ambrose, who died in 397; In the liturgies of the ancient Christian church, the Creed was appointed to be recited after the gospel; a practice obferved also by our church at present, with this flight difference, that an hymn is introduced between the lesson from the gospel and the Creed. It is to be repeated standing; a polture emblematical of our stedfastness, and determination to stand fajt
Suffered under Pontius Pilate, Was crucified, dead, and buried; He descended into Hell; The third day he role again from the dead; He ascended into Heaven, And fitteth on the right hand of God the Father Almighty ; From thence he shall come to judge the quick and the dead.
I believe in the Holy Ghost; The Holy Catholic Church; The Communion of Saints ; The forgiveness of sins; The resurrection of the body, And the life everlasting. Amen. | And after that, these Prayers following, all devoutly kneel
ing; the Minister first pronouncing with a loud voice,
Minister. Let us pray.
Christ, have mercy upon us. Lord, have mercy upon us. in the profetion of our faith in spite of every opposition. In the ancient churches of Poland and Lithuania the manner of repeating the Creed was Itill more expressive of the irmádherence of the worshipper to his religion it being the custom of the nobles to draw their swords whilst they recited it, in token of their being ready to defend their faith with their blood. The bowing at the name of Jesus is in obedience to a positive canon of our church, (founded upon that injunction of St. Paul, that “ at the name of Jesus every knee should bow," Phil. ii. 10) which orders, that “when in time of divine service the Lord Jesus shall be mentioned, due and lowly reverence shall be done by all perfons present, as it has been accustomed; teltifying, 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 lite, and the life to come, are fully and wholly comprised."
The Lord be with you] This and the following verlıcle are taken from scripture. Vide Ruth ií. 4, 2; 2 Theff. iii. 16; 2 Tim. iv. 22; Gal. vi. 18. They are said to have been used by the Apostles in their public worthip; and are to be found in almost all
the ancient liturgies preferved to our times; particularly that of the Western church, afcribed to St. Peter.
Let us pray) This exhortation also occurs often in the ancient liturgies; and seems to have been adopted from a practice observed at Heathen fie crifices, where an attendant called out to the assembled people, “ Hos agite;" attend to what is going forwards. In the early Christian church it was the deacon's duty frequently during the service to call upon the people “ to pray, to pray fervently, to pray itill more fervently.” Anxury; εκτενως δεηθωμεν; εκτενεστερον δεηθαμεν ; a prattice which accounts for the repetition of it in our services.-Vide Euchologion, p. 121, note 49.
Lord have mercy, &c.). These three versicles are called the leffer Lis tany; the first and third of which are a translation of the ancient Kyrie Elecfon. They occur frequently in the old liturgies of the Eastern
Then the Minister, Clerks, and People, frall say the
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 trefpass against us; And lead us not into temptation, But deliver us from evil. Amen.
Tben the Priest standing up, shall say, O Lord, shew thy mercy upon us; Answ. And grant us thy falvation. Priest. O Lord, save the King; Answ. And mercifully hear us when we call upon thee. . Prieft. Endue thy Ministers with righteousness; Answ. And make thy chosen people joyful. Priest. O Lord, fave thy people; Answ. And bless thine inheritance. Priest. Give peace in our time, O Lord;
Answ. Because there is none other that fighteth for ds, but only thou, O God.
Priest. O God, make clean our hearts within us;
Answ. And take not thy holy spirit from us. and Western churches; and are repeated frequently in the present service of tbe Romish churches. An ancient council (that of Vaisons) directs, that they should be used three times every day in the public service.
Then the Minister, Clerks, &c.) This rubric was first inserted in the second book of Edward I. The clerks mentioned in it were the persons appointed, at the begia ning of the Reformation, to assist the minister in the performance of the lervice; to look out the leffons, give the anthem, name and pitch the psalms, &c.; offices whichare now fulfilled by the parish-clerk.
Deliver us from evil. Amen] The doxology as it is called, or form of words beginning " for thine is the kingdom, &c. is omitted here, because it is not found in St. Luke, nor several copies of St. Matthew's gorpel. It was introduced at the repetition of the Lord's prayer in the earlier part of the service, because many copies of St. Matthew's gospel have it, and the early Greek fathers of the church have expounded it.
O Lord, [bew thy mercy, &c.] Thefe fentences, alternately recited by priest and people are taken from holy scripture; Pfalm 1xxx. 7; xx. 9, according to the Septuagint translation; cxxxii. 9; xxviii. 9; 1 Chron. Ixii. 9; Pfalm li. 10, 11; xxii. 11.
Standing up] This rubric was introduced in 1552, in conformity to a practice in the Romish church, where the minister in praying kneels before the altar; but when he alternately repeats with the people, he stands up and turns to them,
T Then shall follow three Collects; the first of the day, which
shall be the same that is appointed at the Communion; the fecond for Peace; the third for Grace to live well. And the two last Collects shall never alter, but daily be said at Morning Prayer throughout all the year, as follozetb; all kneeling.
The second Collect, for Peace. O
God, who art the author of peace, and lover of con
cord, in knowledge of whom standeth our eternal life, whose service is perfect freedom; Defend us thy humble servants in all assaults of our enemies; that we surely trusting in thy defence, may not fear the power of any adverfaries, through the might of Jesus Christ our Lord, Amen.
Collo8757 The occasion of this name is not determined. Some think thicle short compofitions were called Colleets, because in them many diftinet petitions are collected into one prayer. Others imagine they had their name from their phraseology being chiefly collected from holy writ. Others again assert, that the derivation of the name is found in their being repeated by the bishop or prieit to the congregation, as soon as the people were assembled or collected together; and faitly, other writers fay the Colletis meant the collection, recapitulation, and recommendation, publicly made by the bishop or priest, of the prayers which had been privately offered up by the people.
The second Collec?] This beautiful prayer is translated almost literally from the “ Sacramentarium” of Gregory the Great, of whose admirable services our judicious Reformers fully availed themselves, when they conItructed the Englith liturgy. Gregory lived in the sixth century, and was famous for his liturgical labours. Mr. Milner, in his “ History of the Church of Christ,” makes the following observations on Gregory's excellence as a ritualist; and on our Reformers' adoption of many of his forms of prayer:-" In his Sacramentary he enibodied the Collects of the ancient Church, and improved old, or made new ones. Gelasius, before him, had appointed public prayers composed by himself and others. These were all placed in the offices by Gregory. And by a comparison of our Book of Common-Prayer with his Sacramentary it is evident, that almost all the Collects for Sundays, and the principal festivals in the Church of England, were taken out of the latter. To me it appears to be an advantage, that our Reformers followed antiquicy so much in the work. The purification of the antient services from the corrupt and idolatrous mixtures of popery was as strong an indication of their judgment as the compolition of prayers altogether new could have been, which however they scrupled not to introduce in various parts of the Liturgy. Trom the brief account I have given, it appears, that the service of the Church is far more antient than the Roman Miffal, properly speaking. And whoever has artended to the fuperkıtive fimplicity, fervour, and energy of the prayers, will have no hefitation in concluding, that they must, the Collects particularly, have been
| The Third Colle:7, for Grace.
. O ,
Lord, our heavenly Father, Almighty and everlasting
Godwho haft safely brought us to the beginning of this day; Defend us in the fame with thy mighty power; and grant that this day we fall into no fin, neither run into any kind of danger; but that all our doings may be ordered by thy governance, to do always that is righteous in thy fight, through Jesus Chriftour Lord. Amen. T In Quires and places where they fing, bere followeth
the Anthem. Then these five Prayers following are to be read here, except when the Litany is read; and then anly the two last are to be read, as they are there placed.
TA Prayer for the King's Micjesiy. O Lord, our heavenly Father, high and mighty, King
of kings, Lord of lords, the only Ruler of princes, who dost from thy throne behold all the dwellers upon earth; most heartily we beseech thee with thy favour to behold our most gracious Sovereign Lord King GEORGE; and so replenish him with the grace of thy Holy Spirit, that he may alway incline to thy will, and walk in thy way: Endue him plenteoully with heavenly gifts; grant
composed, in a time of true evangelical light and godlinefs. It is impollible indeed to say how early fome parts of the Liturgy were writtens but doubtless they are of very high antiquity.”
The third Collect] This praver is framed from a form in the Greek Euchslegion, or ancient ritual of the Greek church. With this Collect the order of the Morning Prayer ended, from its first appearance in 1548, to the last Review in 1662. Till the latter period the fucceeding prayers were placed towards the end of the Lituany, inımediately after “ we humbly, befeech ther," &c.; and after these followed the occasional prayers and thanksgivings, all which probably made a part of the Litany.
A Prayer for the King's Majelyi The Jews were accuftomed to offer Sip prayers for their King in their public devotions. Vide Píalm xx. and and lxxii. The ancient Chriftians also observed a similar practice, even before the Emperors were converted; and when they became supporters of the faith, ther were named particularly in the public prayers, with titles of the deareft affection. The present prayer is translated chiefly from the Sacramentarium of St. Gregory; and was inserted into our Liturgy in Elizabuh's reign; our Rcforniers observing, that the Queen could not be prayed for, according to the old form of service, except on those days when either the Litany or Communion ofce was appointed to be read.