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"Now this is that which thou shalt offer upon the altar; two lambs of the first year, day by day continually. The one lamb thou shalt offer in the morning, and the other lamb thou shalt offer at even." Exod. xxix. 38, 39. "And thou shalt say unto them, This is the offering made by fire, which ye shall offer unto the Lord: two lambs of the first year without spot, day by day, for a continual burntoffering. The one lamb thou shalt offer in the morning, and the other lamb thou shalt offer at even." Numb. xxviii. 3, 4. And to stand every morning, to thank and praise the Lord, and likewise at even. 1 Chron. xxiii. 30. The same command is there from St. Paul, Coloss. iv. 2, "Continue in prayer, and watch in the same with thanksgiving," i. e. Have your daily constant hours of prayer; and use all diligence to have your hearts intent upon that performance; and with petitions for supply of your wants, join your thankful acknowledgements for what ye have received.

The Morning and Evening Prayer shall be used in the accustomed place of the Church, Chapel, or Chancel.

The word Church, from the derivation of it, signifies the Lord's House, i. e. a place set apart for Christian service, and answers to the Synagogues of the Jews.

And the Chancels shall remain as they have done in times past.

Chancels were so called, as they were separated from the Church by Cancelli, i. e. a sort of rails or lattice-work, that were placed about the Courts of Judicature in the Roman government. The general way of late has been to lay our Churches quite open to the Communion-table; that what is usually called the second service, may be read there whether there is any Communion or no.

And here is to be noted that such ornaments of the Church, and of the ministers thereof, at all times of their ministration, shall be retained, and be in use, as were in this Church of England, by the authority of Parliament, in the second year of the reign of Edward VI. viz. “That in the saying or singing of mattins, or evening song, baptizing or burying, the minister in parish churches, or chapels annexed to the same, shall use a surplice. And in all Cathedral Churches and Colleges; Archdeacons, Deans, Provosts, Masters, Prebendaries, and Fellows, being Graduates, may use in the choir, besides their surplices, such hoods as pertain to their several degrees, which they have holden or taken in any University within this realm." But in other places every minister shall be at liberty to use any surplice or no.

"It is also seemly that Graduates, when they do preach, should use such hoods as appertain to their several degrees. And whensoever the Bishop shall celebrate the Holy Communion in the Church, or execute any other public administration; he shall have upon him, besides his rochete, (rochete is a robe of black satin, which is now worn over the chimere, which chimere is a lawn garment with close sleeves), a surplice or alb, and a cope or vestment, i. e. a Priest's vestment, with a clasp before, and hanging from the shoulders without sleeves; a sort of mantle made very rich by embroidery: and also his pastoral staff in his hand, or else borne or holden by his Chaplains."

The pastoral staff is made in the shape of a shepherd's crook, to denote that the Bishop is a shepherd over the flock of Christ.

"Upon the day, and at the time appointed for the ministration of the Holy Communion, the Priest that shall execute the holy ministry, shall put upon him the vesture appointed for that ministration; " that is to say, a white alb plain, with a vestment or cope. An alb is very little different from our modern surplices; it being a long, plain, white linen garment, but made fit and close to the body, like a cassock tied round the middle with a girdle or sash, and close-sleeved, to prevent any hindrance in the consecration or delivery of the elements. 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 them likewise the vesture appointed for their ministry, that is to say, albes with tunicles: which tunicle is a silk sky-coloured coat without sleeves, made in the shape of a cope.

And

These ornaments of the Church and ministers were alterable by a special clause, at the latter end of the Act of Uniformity Imo. Eliz.

Provided always, and be it enacted, that such ornaments of the Church, and of the Ministers thereof, shall be retained and be in use, as were in this Church of England, by the authority of Parliament, in the second of Edward VI. until other order shall be therein taken, by authority of the Queen's Majesty, with the advice of her Commissioners appointed and authorized, under the seal of England, for causes ecclesiastic, or of the Metropolitan of this realm. And also, that if there shall happen any contempt or irreverence to be used in the ceremonies or rites of the Church, by the misusing of the orders appointed in this book, the Queen's Majesty may, by the like advice of the said Commissioners or Metropolitan, ordain and publish such further ceremonies or rites as may be most for the advancement of God's glory, the edifying of his Church, and the due reverence of Christ's holy mysteries and sacraments.

Such an order was accordingly taken by the Queen, 1564; her Articles being set forth in the 7th of her reign. She, with the advice of her Ecclesiastical Commissioners, particularly the then Metropolitan, Dr. Matthew Parker, publishing these following directions:

Item. In the ministration of the Holy Communion, in Cathedral and Collegiate Churches, the principal Minister shall wear a cope, with gospeller and epistoler agreeably; and at all other prayers, to be said at the Communion-table, to use no copes but surplices.

Item.-That the Dean and Prebendaries wear a surplice, with a silk hood, in the choir; and when they preach to wear their hoods.

Item. That every Minister saying any public prayers, or ministering the sacraments or rites of the Church, shall wear a comely surplice, with sleeves, to be provided at the charge of the parish.

These are authentic limitations to all such ornaments as were in use 2 Edw. But there are no copes worn at present in any Cathedral or Collegiate Church, in the ministration of the Holy Communion, except in the Churches of Westminster and Durham. Notwithstanding the 24th Canon likewise orders, that in all Cathedral and Collegiate Churches, the Holy Communion shall be administered upon principal feast days, sometimes by the Bishop, if he be present, and sometimes by a Canon or Prebendary; the principal Minister using a decent cope, and being assisted with the Gospeller and Epistoler, according to the advertisements published, Anno 7 Eliz.

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The 17th Canon further ordains, "That all Masters, &c. and such as are Graduates, shall agreeably wear with their surplices such hoods as do severally appertain unto their degrees."

Canon 25. "Such hoods as are agreeable to their degrees."

Canon 34. " Except he be either of one of the Universities of this realm, and has taken some degree of school in either of the said Universities."

Canon 41. i. e. Who shall have taken the degree of a "Master of Arts at the least, in one of the Universities of this realm.'

Canon 58. "Furthermore such Ministers as are Graduates shall wear upon their surplices at such times, such hoods as, by the orders of the Universities, are agreeable to their degrees, which no Minister shall wear (being no Graduate) under pain of suspension."

If the wearing of a proper hood was not thus required by the Canon, yet it would show very little respect to such degrees if any officiating person, especially in choirs, should ever be seen without

them.

It cannot very well be expected that little parishes should be ready to furnish out hoods for every degree: however, the Minister who constantly officiates should not fail of putting one on according to his own. And in great Cures, where persons of different degrees frequently officiate, there ought to be hoods provided for all occasions. In abundance of old Churches there is no convenience of a Vestry, or Vestiary, i. e. an apartment joining to it, where the Priest's vestments and holy utensils are kept; and where all parish business should be debated and executed: it would save a great deal of squabbling at the Communion-table, where not a few idle warm disputes are but too apt to arise. It is likewise more convenient for the surplice and hood to be put on and off there, rather than in a reading desk; but if a Vestry be wanting, it is less trouble, as well as more decent, to put them on and off in the chancel, and not in the pew.

At the beginning of a Morning Prayer, the Minister shall read with a loud voice, some one or more of these sentences of the Scriptures that follow, and then he shall say that which is written after the said

sentences.

There is no time could conveniently be fixed here when the Services should begin; but be that as it will, whenever it is once settled, let the Minister, be sure, keep so exactly to it, that the parish may not have the least reason to complain of any uncertainty about it. There are, alas! but too many to be met with in most parishes that seldom fail of coming in till after the general confession: but were not these, to the disturbance of the rest of the congregation, brought into the neglect of so principal a part of their duty, by their having been forced to wait longer than the usual time upon some special request or other? Whereas, if every officiating person would but strictly keep to the time appointed, such who had less while to spare would more likely be at the beginning of the service, than others who should set them better examples.

Before we enter upon our public prayers, or expect that the Almighty should hear us speaking to him, our Church has reasonably ordered, first, to hear him speaking to us in such sentences as will encourage and incite us to a due performance of the rest of our duty. After the Minister has therefore staid such a discretionary while, till

the noise of the people's coming in, and the clattering of the pew doors are pretty well over, and the congregation ready for the discharge of it, he shall begin, and use one or more of these sentences as he shall judge most proper for the season.

The 2d, 3d, 4th, 5th, 7th, 8th, and 9th, are so for the Ember weeks; for Lent; for the Rogation days, or other days of fasting or abstinence; as they were selected to bring sinners to repentance. We may learn thence, too, that the kingdom of Christ is set up in our hearts, and meet there with acceptance for the contrite, and encouragement for the sorrowful. And any of the others, at other seasons, as shall seem most meet to him. The first of all is a very comfortable instruction to the ignorant, and the rest of them we find yielding pardon and forgiveness to the rebellious and disobedient: setting forth to us that we all stand in need of a merciful correction; and that a frank acknowledgement of our vileness and disobedience is required from us, as the most certain means to cleanse us from all unrighteousness.

It is expressed, too, that he shall say them with a loud voice, i. e. with a clear, distinct, and audible one: the word loud not signifying there that it should be any way strained, or kept up beyond its strength; but that it should be raised and adapted to such an extended elevation, above the ordinary course of reading, as he shall feel to be most agreeable to himself, in order to make it the more edifying to his congregation.

In the Common Prayer Book, printed in the year 1660, the Rubrick before the Te Deum runs thus:

And to the end that 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 gospel.

By such a melodious, even tuneable performance, every word meets with its due proper sound; and such a lively method is found, too, of greater force in exciting the people to fervour, and keeping up their spirits to the height of devotion, as having every advantage of exerting itself much beyond the plain manner of common reading.

If such care is taken, then, that every one should be able to hear the service read, with what more than ordinary concern must it be observed, that in the churches of Worcester and Lincoln, the choir manner should be degraded into the parochial, and instead of its being gloriously performed by persons that have been bred up at the Universities, and have, as it were, appropriated themselves to chanting, that those who read there cannot be heard by half the congregation: whereas if they were to officiate as other ministers do in other Cathedrals, they would then raise their voices to such an exalted harmonious pitch, as in rehearsing the whole service differently, through its different offices, it would cause them to be heard at the greatest distance. And here it cannot but be observed too, that instead of the choir way being ordered to dwindle into the parochial, it would be highly useful, and much more serviceable to minister and people, for the parochial way, especially in the great churches, to be raised up, in some measure, to the choir.

The Right Reverend the Bishop says in his directions again, p. 7, that "It is much to be wished that greater regard were had in making

choice of persons for the sacred function; and particularly that, in the education of those who are designed for the ministry, the right forming of the voice were made one special care from the beginning in our schools as well as universities; the alteration or variation of it.

being required in so many places.

If such care were taken, it would no doubt prevent many a county tone or twang, that seldom or never leaves the person that ever carries it with him from school.

There is a free singing-school established in Christ's Hospital, for the better education of the poor children there. The statutes of the greatest foundations in Oxford require too, that the candidates for their benefactions shall be able to sing in plano cantu: and at Corpus Christi College they are still tried so to do.

The Sentences, the Exhortation, and the Absolution, which are directed and spoken to the people, should be uttered differently from that which becomes the Confession, the Lord's Prayer, and those other parts of the Liturgy, which are directed and spoken to God.

The same cadence is not to be used through the whole Confession, because some parts of it are far from being a full and complete sentence. Those, therefore, which are not, should be read with the voice kept up, as the Suffrages are required to be, and the Minister's part through the whole Benedictus and Litany.

Next comes on the Exhortation, in which we have the particulars of that which is to be done in all the prayers, psalms, and lessons that follow. Whilst this is reading, let every one listen to every part of it, and be attentive to its sense; it being so solemn, and such an enlivening preparation to all that comes after. How indecent, as well as absurd, then is it for any one to repeat it after the minister; and yet how many are there, that are guilty of such a practice, to his offence, as well as the concern of others!

A General Confession to be said of the whole Congregation, after the Minister, all kneeling.

There ought to be a pause here. Nay, some space allowed, before it is begun; till the noise which is occasioned by a different posture is over, and all the people prepared reverently to repeat after the minister, as directed by the end of the Exhortation, -with an humble voice, saying after him. But how apt are some to break in upon him here too, beginning the sentences before he has done! Nay, at a certain chapel, the congregation begin every sentence with, though it is to be said after the minister.-(To be continued.)

TERAPHIM,

MR. EDITOR, I beg to refer such of your readers, as are desirous of information on this subject, to Selden de Diis Syris, with Beyer's Additamenta, and to Witsius's Egyptiaca; in both which books the Teraphim are treated of at large.

I subjoin some extracts, from different authors, for insertion in your Christian Remembrancer, if you think they will be acceptable to B. Clericus, or any of your readers.

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