should abstain from giving the bad example, and the offence, of indecently holding conversation at that time, for which there cannot surely be so pressing an occasion, but that it may very safely be deferred till after church, if not altogether omitted.

In the singing of Psalms, different persons use different postures. The prose psalms, I believe, are and ever have been repeated by all persons every where standing. In the verse psalms we all stand at the Doxology. And, in what goes before, the reason for doing it is exactly the same, and a very strong one: that the whole is sung to the glory of God, and often directly addressed to God. Accordingly we read in the Old Testament that not only the Levites" were "to stand every morning to thank and praise the Lord, and likewise at even,' 1 Chron. xxiii. 30; but that when "they waited with instruments of music to praise the Lord, all Israel stood," 2 Chron. vii. 6; and that they said to the people, "Stand up and bless the Lord your God." Neh. ix. 5. We read likewise, that in a vision of St. John, in the book of Revelation, "a great multitude whom no man could number, stood before the throne, and cried with a loud voice, Salvation to our God," Rev. vii. 9, 10: and in another, that "they who had gotten the victory over the beast, stood and sang the song of Moses and the Lamb." Rev. xv.2, 3. Standing therefore, as it is plainly the fittest posture in itself, is the authorized one also: and were it more uncommon than it is, would be far from a dishonourable singularity. But still, as very many in most congregations, either have by long habit been prejudiced in favour of sitting, or, though they disapprove the custom, feel a difficulty of quitting it, unless every one did: they should not be censured for a practice by which they mean nothing amiss; but kindly encouraged to an alteration in this point, which we may thus hope will gradually become general. Abp. Secker.

To prevent improprieties in the performance of this

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excellent part of publick devotion, and to provide for due solemnity in it as well as in the rest, it is much to be wished, that ministers should not leave the choice of proper psalms to their parish clerks, but should take upon themselves the trouble of directing it; or rather, that they should once for all fix and establish a course of psalms, to be given out and sung in their order. By which means the congregations might be furnished with those which are most proper, and also with a due variety; and, by degrees, the most useful parts of the Book of Psalms would be implanted in the minds of the people, and become familiar to them.

And to the end the Psalms, so chosen, may be sung

proper season

in a more decent manner; it is further to be wished, that the people of every parish, and especially the youth, were trained up and accustomed to an orderly way of singing some of the Psalm tunes, which are most plain and easy, and of most common use: since that is the of forming the voice as well as the mind; and the regularity, into which it is then cast with great ease, will remain with them during life; and not only enable them to contribute their part to the decency of this performance, but even, for the sake of that talent, will incline them to be constant in attending the publick service of the Church.

It is however by no means recommended, that the clergy should invite or encourage the introduction of those uncommon and ridiculous tunes, which have sometimes been brought into churches, and the consequence of which is, that the greater part of the congregation are silenced and do not join in this exercise at all: but that they should endeavour to bring their whole congregation, men and women, old and young, or at least as many as they can, to sing a few of the plainest and best known tunes in a decent, regular, and uniform manner, so as to be able to bear their part in them at the publick service of the Church. Bp. Gibson.

N

с

The Collects, Epistles, and Gospels, to be used throughout the year.] Concerning the feasts, &c, observed in the Church of England, the reader is referred to notes on the Tables and Rules, at the beginning of the Common Prayer Book.

Collects.] For the meaning of this term, see note e, p. 40, on the Order for Morning Prayer.

The Collects, which follow, are some short, pious, and impressive prayers, collected out of the holy Scriptures, ushered in with such attributes of God, as are proper and suitable to the petitions contained in them, and offered up in the name and through the mediation of Jesus Christ. Dr. Hole. As on every day, or season, there is something more particularly commended to our meditations by the Church, so the Collect reflects chiefly upon that, though sometimes more generally upon the whole matter of the Epistle and Gospel, desiring inspiration, strength, and protection from God Almighty in the practice and pursuance of what is set before us. But concerning the matter of the several Collects a particular account will be given as each occurs. Bp. Sparrow.

That most of our Collects are very ancient, appears by their conformity to the Epistles and Gospels, which are thought to have been selected by St. Jerom, and put into the Lectionary by him: for which reason many believe that the Collects also were first framed by him. It is certain that Gelasius, who was bishop of Rome in the year of our Lord 492, ranged the Collects, which were then used, into order, and added some new ones of his own: which office was again corrected by Pope Gregory the Great in the year 600, whose Sacramentary contains most of the Collects we now use. But our Reformers observing that some of these Collects were afterwards corrupted by superstitious alterations and additions, and that others were quite left out of the Roman Missals, and entire new ones, relating to their present innovations, added in their room; they therefore examined every Collect strictly, and where they found any of them corrupted, there they corrected them; where any new ones had been inserted, they restored the old ones; and lastly, at the Restoration, every Collect was again reviewed, when whatsoever was deficient was supplied, and all, that was but improperly expressed, rectified. Wheatly.

It was the opinion of our wise and pious Reformers that these Collects being found in the Romish mass book was no objection to the use of them. For they considered, that we ought to depart from the corruptions only of that Church: and when these were intirely corrected, or cast off, they rightly judged that it would have argued in them a strange and even scandalous perverseness, not

to retain those parts or offices, the soundness whereof was evident, by their being either expressly contained in, or undeniably founded upon, the word of God himself. Dean Stanhope.

Subjoined is a table of the Collects for Sundays and other Holidays, as they now stand in our Liturgy: noting their origin, the time of their composition, and the principal variations they have undergone. The table, which was partly formed by Bishop Cosins, and published by Dr. Comber, is divided into three compartments. The first consists of the Collects retained from ancient Liturgies; the second of such as were taken from ancient models, but were considerably altered and improved by our Reformers. The third, of such as were composed anew, and substituted in the place of others, which containing doctrines and positions, that to our Reformers seemed false, superstitious, or improper, were therefore rejected. By way of appendix is inserted a table, exhibiting the principal variations made in the Epistles and Gospels, at and since the Reformation.

which was composed before the year 600. All of these, therefore, are, at least, 1200 years old, and many of them are much older. For Gregory did not originally form the offices. He only collected and improved them. To wave all other proof of this, we have his own testimony, given in vindication of his conduct. "I have followed," says he, "a practice common in the Greek Church, and have altered some old Collects, and added some new and useful ones." But the generality of the Collects in his Sacramentary he compiled from Liturgies, which, in his time, were esteemed ancient.

Had Dr. Comber said Missal instead of Breviary, he would have been more correct. For though the Collect of the day was used in the Breviary, yet it was taken from the Missal. Thus, in our Morning Prayer, the rubrick directs that the first Collect, that is, the Collect of the day," shall be the same that is appointed at the Communion." By members of our Church, and dissenters, the Breviary, Missal, and Ritual, three very different books, are at present generally confounded. The Breviary contains mattins, lauds, &c; and if the reader considers it as corresponding with our daily service, he will not form a very erroneous opinion. The Missal, or Mass Book, answers to "the order of the administration of the Lord's Supper," together with "the Collects, Epistles, and Gospels to be used throughout the year." The Ritual is composed of occasional Offices, namely, Baptism, Matrimony, Visitation of the Sick, &c.

12.

works of darkness, and put upon us Rom. ii. the armour of light, now in the time of this mortal life, in which thy Son Jesus Christ came to visit us in great

Trinity Sunday.

PART III.

Consisting of such Collects as were composed anew, and substituted in the place of those, which, containing either false or superstitious doctrines, were on this account rejected.

Collects for

1 Sunday in Advent.

2 Sunday in Advent. 3 Sunday in Advent. Christmas Day. Circumcision.

6 Sunday after Epiphany.

Quinquagesima.

Ash Wednesday.
1 Sunday in Lent.
Easter Even.
Easter Sunday.

1 Sunday after Easter.

2 Sunday after Easter.
St. Andrew's Day.
St. Thomas's Day,
St. Matthias,
St. Mark,

St. Barnabas,
St. John Baptist,

St. Peter,

St. James,

St. Matthew,
St. Luke,

St. Simon and St. Jude,
All Saints.

Composed in

First Book of Edward VI. 1549.

Yet, in the composition of some of these Collects, the compilers appear to have had an eye to the Missals and the Breviaries. They have, in some instances, preserved the introduction, and amplified or given a different turn to the petitions. Shepherd.

The following Table of the Weekly Collects is generally annexed to the Common Prayer Books sent, by order of the Society for promoting Christian Knowledge, to its members.

An alphabetical Table of the weekly Collects in the Book of Common Prayer, reduced under proper heads. Affliction. Prayers for deliverance from, and support under afflictions. Collects for the third Sunday after the Epiphany, eighth after Trinity, and fifth Sunday in Lent.

in Lent.

Christ. A prayer for the imitation of Christ. Collects for the Sunday next before Easter, and the second Sunday after Easter.

For the benefit of Christ's death. Collect for the Annunciation.

Church Prayers for the universal Church. Collects for the fifth Sunday after Epiphany, the third Sunday after Easter, St. John the Evangelist, and the two first Collects for Good-Friday.

For the unity of the Church. Collect for St. Simon and Jude.

For the peace of the Church. Collects for the fifth, sixteenth, and twenty-second Sundays after Trinity. Comfort. A prayer for spiritual comfort. Collect for the Sunday after the Ascension.

Contrition. A prayer for contrition. Collect for Ash-Wednesday. Covetousness. A prayer against covetousness. Collect for St. Matthew's day.

Courage. A prayer for Christian courage. Collect for St. John Baptist.

Enemies. A prayer for deliverance from enemies. Collect for the third Sunday in Lent.

Example. Prayers that we may follow the example of Christ. Collects for the Sunday next before Easter, and the second Sunday after Easter.

Faith. Prayers for a right and firm faith. Collects for Trinity Sunday, St. Thomas, and St. Mark.

For faith, hope, and charity. Collect for the fourteenth Sunday after Trinity.

Grace. Prayers for grace and assistance in our Christian

course. Collects for the fourth Sunday in Advent, second in Lent, Easter-Day, third Sunday after Easter, and the first, seventh, and thirteenth after Trinity. Heaven. A prayer for heavenly desires. Collect for Ascension-day.

For admittance to the enjoyment of God in heaven. Collects for the Epiphany, the sixth Sunday after Epiphany, and the Sunday after Ascension. Humility. A prayer for humility and patience. Collect for the Sunday before Easter.

Illumination. Prayers for illumination, or a right judgment in

all things. Collects for Whitsunday, first Sunday after Epiphany, and the ninth after Trinity.

Judgments. Prayers for deliverance from judgments. Collects for Septuagesima, Sexagesima, and the fourth Sunday in Lent.

Love. Prayers for the love of God and his laws. Collects for the fourth Sunday after Easter, and the sixth, seventh, and fourteenth after Trinity.

For love and charity. Collect for Quinquagesima Sunday. Ministers. A prayer for the fitness of ministers. Collect for St. Matthias.

That they may be diligent. Collect for St. Peter's day. That their labours may be successful. Collect for the third Sunday in Advent.

Mortification. Prayers for mortification.

cumcision, and Easter-Eve.

Collects for Cir

Obedience. Prayers that we may obey, and follow, the doctrine of the apostles. Collects for the Conversion of St. Paul and St. John Baptist. See Good Works. Prayers. For the acceptance of our prayers. Collect for the tenth Sunday after Trinity.

Providence. Prayers for protection by God's providence. Collects for the second, third, fourth, and twentieth Sundays after Trinity.

Purity. A prayer for purity of heart. Collect for the Purification.

Renovation. A prayer for it. Collect for Christmas-day.
Religion. A prayer that we may be truly religious. Collect
for the seventh Sunday after Trinity.
Collects for In-

Saints. Prayers for the imitation of them.

nocent's day, St. Stephen, St. Philip, St. James, St. John Baptist, and All Saints.

Scripture. A prayer before reading the Scripture. Collect for the second Sunday in Advent. Collects for the first

Sin. Prayers for conversion from sin. Sunday in Advent, the first Sunday after Easter, St. Andrew, St. James, and St. Matthew.

For pardon of sin. Collects for the twelfth, twentyfirst, and twenty-fourth Sundays after Trinity. Sincerity. A prayer for it. Collect for the third Sunday after Easter.

Holy Spirit. Prayers for the direction of the Holy Spirit. Collects for the nineteenth Sunday after Trinity, and fifth after Easter.

Temptations. Prayers for deliverance from, and support under, temptations. Collects for the fourth Sunday after Epiphany, and the second in Lent.

Thoughts. A prayer against evil thoughts. Collect for the fifth Sunday after Easter.

Unbelievers.. A prayer for Jews, Turks, Infidels, and Hereticks. The third Collect for Good Friday.

Good Works. Prayers for fruitfulness in good works. Col lects for the fifth Sunday after Easter, and the first, ninth, eleventh, thirteenth, seventeenth, and twenty-fifth Sundays after Trinity.

C

Epistles, and Gospels] The Epistles are certain portions of Scripture selected for the most part out of the writings of the apostles, containing many excellent rules and precepts for instruction and comfort in all conditions. They are called Epistles, because they were sent by way of letter by the apostles to the several churches or places to which they are inscribed: for which reason they still retain the same name. Dr. Hole. Dr. Hole. Though some few of these portions are taken from the Acts, or other of the canonical books, they all receive their denomination from the greater part. Dr. Nicholls.

The Gospels are taken out of the writings of the four Evangelists, who relate the life and actions of our blessed Saviour; as the doctrine that he taught, and the miracles by which he confirmed it; both which, being of great use for the strengthening of our faith and hope in him, are piously ordered to be read every Lord's day in the ears of the people. And in honour to our Saviour, whose words and works they are, the Church hath commanded them to be read and heard standing; which is a posture of reverence and resolution to adhere and stand to them. Dr. Hole. See the note on the rubrick before the Nicene Creed.

That the use of Epistles and Gospels peculiar to the several holydays was ancient, appears first by ancient Liturgies: secondly, by the testimony of the ancient Fathers. Let St. Augustin testify for the Latin Church, in his preface to his comment upon the Epistle of St. John, and in his tenth Sermon. "We heard first," says

he," the apostolical Lesson, then we sang a Psalm, after that the Gospel was read." Now let St. Chrysostom testify for the Greek; "The minister stands up, and with a loud voice calls, Let us attend: then the Lessons are begun:" which Lessons are the Epistles and Gospels, as appears in his Liturgy, which follow immediately after the minister hath so called for attention.

The fitness of the Epistle and Gospel for the day it belongs to, and the reason of the choice, will plainly appear, if we observe that these holy festivals and solemnities of the Church are of two sorts; the more high days, or the rest. The first commemorate the signal acts or passages of our Lord in the redemption of mankind; his incarnation and nativity, circumcision, manifestation to the Gentiles; his fasting, passion, resurrection and ascension, the sending of the Holy Ghost, and thereupon a more full and express manifestation of the sacred Trinity. The second sort is of inferior days that supply the intervals of the greater, such as are either the remaining Sundays, wherein, without any consideration of the sequence of time, (which could only be regarded in the great feasts) the holy doctrine, deeds, and miracles of our Lord, are the chief matters of our meditations, or else the other holydays. And for all these holy times we have Epistles and Gospels very proper and seasonable; for not only on high and special days, but even on those also, that are more general and indifferent, some respect is had to the season, and the holy affections the Church then aims at: as mortification in Lent; joy, hope, newness of life, &c, after Easter; the fruits and gifts of the Spirit and preparation for Christ's second coming in the time between Pentecost and Advent. But these things will be shewn in the discourse of the holydays severally. As for the Lessons, although they have another order, and very profitable, being for each day of the week, following usually the method of chapters, and taking in the Old Testament also, (the Communion dealing chiefly with the New, as most fit for the nature of that service,) yet in them also regard is had to the more solemn times by select and proper readings, as hath been shewed: this being the Church's rule and method (as she hath it from the apostle)" that all things be done unto edifying," that we may be better acquainted with God, and with ourselves, with what hath been done for us, and what is to be done by us. And this visible as well as audible preaching of Christian doctrine by these solemnities and readings, in such an admirable order, is so apt to infuse by degrees all necessary Christian knowledge into us; and the use of it to the ignorant is so great; "that it may well be feared" (as a reverend person hath forewarned) that "when the festivals and solemnities for the birth of Christ and his other famous passages of life, and death, and resurrection, and ascension, and mission of the Holy Ghost, and the Lessons, Gospels, and Collects, and Sermons upon them, be turned out of the Church, together with the Creeds also, it will not be in the power of weekly Sermons on

The Epistle. Rom. xiii. 8.

93

WE no man any thing, but

O'

to love one another: for he that loveth another hath fulfilled

some heads of religion to keep up the knowledge of Christ in men's hearts, &c." And no doubt, for this and other good reasons which he gives us, it was, that the primitive Christians were so exact and religious in these solemnities and meditations on the occasions of them; and therefore the Sermons of the Fathers were generally on the readings of the day, as hereafter is shewed. And we have from another the like hand, thus: "The blessings of God, whereof these solemnities renew the remembrance, are of that esteem to the Church, that we are not able to express too much thankfulness in taking that occasion of solemnizing his service. And the greatest part of Christians are such, as will receive much improvement in the principal mysteries of our faith by the sensible instruction, which the observation of such solemnities yieldeth. The remembrance of the birth, the sufferings, the resurrection of Christ, the coming of the Holy Ghost, the conversion of the Gentiles by sending the apostles, the way made before his coming by the annunciation of the angel, and the coming of the Baptist, as it is a powerful mean to train the more ignorant sort in the understanding of such great mysteries, so it is a just occasion for all sorts to make that a particular time of serving God, upon which we solemnize those great works of his." Bp. Sparrow.

The Church has not appointed these following Epistles and Gospels, but upon special relation to the time wherein they are read. And it is admirable to see with what order and wisdom all things are disposed, that they might be the more suitable for putting us in mind of what we are about, or what we have to do. The whole year is distinguished into two parts; the one to commemorate Christ's living here on earth, and the other to direct us to live after his example. For the first are all the Sundays, appointed from Advent to Trinity Sunday: for the second, all the Sundays from Trinity to Advent again. And because the first part is conversant about the life of Christ, and the mysteries of his divine dispensation, therefore, beginning at Advent, is the memory of his incarnation celebrated; and after that, his nativity; then his circumcision; his manifestation to the Gentiles; his nonage; his doctrine; his miracles; his passion; his burial; his resurrection; his ascension; his sending of the Holy Ghost; all in the most perfect order: in all which we see the whole story and course of our Saviour in manifesting himself and his divine mysteries to the world. So that the Gospels, read through this part of the year, have their chief end and purpose, to make us know, and remember orderly with grateful hearts, what excellent benefits God the Father hath communicated to us, first by his Son, and then by his Holy Spirit ; for which unspeakable goodness we fitly end this division of the year, with giving praise and glory to the whole blessed Trinity.

The second part, which contains all the Sundays after that till Advent, being for our guidance during our pil grimage in this world, hath such Gospels in order ap