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Dan. vi. 10.-Five times a day, i. e. morning, third hour, sixth hour, ninth hour, and evening. Practice of primitive Church. Canonical hours. See Bp. Cosin's Devotions.Seven times a day. See Ps. cxix. 164Comp. Statutes of Winchester College, Rubr. § 29. (1) Matins or Lauds, (2) Prime, i.e. hora prima, (3) Third hour, (4) Sixth hour, (5) Ninth hour, (6) Vespers, (7) Compline, completorium.

IX. What is the form of words which Christ has given us to use always when we pray?

See Matt. vi. 8-13. Luke xi. 1-4. omits doxology.

X. What do we chiefly learn to pray for in this Prayer? Two things-1. God's glory. 2. Our own happiness.

XI. What are the petitions which relate more immediately to God's glory?

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1. Hallowed be thy name; i. e. that we and all men may "worship Him" as we ought to do.

2. Thy kingdom come; i. e. that we and all men may


serve Him as we ought to do.

3. Thy will be done, &c.; i. e. that we and all men may "obey Him" as we ought to do.

XII. What are the petitions that relate to our own happiness?

1. Give us this day our daily bread; i. e. "all things needful both for our souls and bodies."

2. Forgive us our trespasses, &c.; i. e. "Be merciful unto us, and forgive us our sins." See Matt. vi. 15.


3. Lead us not into temptation; i. e. "Save and
defend us in all dangers ghostly (i. e. spiritual)
and bodily."

4. Deliver us from evil (Tou Tovпpov); i. e. "Keep
us from all sin and wickedness, and from our
ghostly Enemy, and from everlasting death."

XIII. What is the meaning of the doxology, which, in St. Matthew, is added to the prayer; and how does the Catechism explain the word Amen, which is also added in St. Matthew?

XIV. In what respects is public Prayer holier, and more effectual as a means of grace, than private? 1. Because performed in God's house.

2. Because offered up by God's minister.

3. Because it has an additional promise. Matt. xviii.
19. Observe συμφωνήσωσιν.

XV. What are the rules which our Church has ordered to be observed by "the people," i. e. by all her members not officiating, in public Prayer?

1. To say the Confession after the Minister with a
humble voice, kneeling. See Exhortation, and
Rubric before Confession (in Morning and Evening
Prayer, and in the Communion), and Canon xviii.
2. To answer Amen at the end of the Absolution,
and of all the prayers. See Rubric after Abso-
lution, and Canon xviii.

3. To repeat the Lord's Prayer audibly with the
Minister (all kneeling), wheresoever it is used in
Divine Service. See Rubric before the Lord's
Prayer (twice in Morning and Evening Prayer,
in the Litany, and in the Post Communion) and
Canon xviii.

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4. To perform the parts assigned to them (the people) throughout the Service in the several "Answers" or Responses. See Canon xviii.

5. To sing or say the Creeds jointly with the Minister, all standing. See Rubric before the Apostle's Creed, and the Creed of St. Athanasius, and Canon xviii.

6. "Reverence and attention to be used within the Church in time of Divine Service," including orders for kneeling, &c. Canon xviii. See below p. 85.

XVI. Why are you bound to observe these rules?
1. Because they are the ordinances of man, in the
Lord (1 Pet. ii. 13); and, being in the Prayer-
Book, form part of the law of the land.

2. Because they are the ordinances of that branch of the Church which is planted in this country, and to which I more immediately belong.-Comp. Art. xxiv.

3. Because it is commanded in God's word, that we should, not only with "one mind," but also "with one mouth, glorify God." Rom. xv. 6.

4. Because they are necessary to express our consent and our desire to participate in what is prayed for.

5. Because they tend to engage and fix our attention; and so, to preserve us from the sin of wandering and worldly thoughts, and to promote and quicken our spiritual devotion, without which no prayers can be effectual.

6. Because they tend to promote mutual feelings of unity and godly love, and are themselves a symbol, and a part of Christian communion. See Heb. x. 25, παρακαλοῦντες,

XVII. Why, after Confirmation, shall you be still further bound to observe these rules?

1. Because I shall then have become a member of the Congregation by my own act. See Luke ii. 42-47.

2. Because the Congregation will then have joined in supplications to God for me, as one of themselves, according to my own open confession.



I. WHAT is the second ordinance appointed, on God's part, as a continual means of grace, i. e. to confirm and assist you in "working out" the promises made on your part?

II. State from the Prayer-Book what takes place in this ordinance.

1. A minister (Priest) of God takes bread and wine, and having broken the bread, consecrates them both by prayer and laying on of hands, first the bread, and then the wine, in token of Christ's body given and broken, and his blood shed, for the life of the world. Is. liii. 5. John xix. 34.-Hence called breaking of bread. See Luke xxiv. 30. 35. Acts ii. 42. 46. xx. 11.

2. At the same time he prays that all who partake of this consecrated bread and wine, may be partakers of Christ's most blessed body and blood.

3. Then, having first partaken himself, he administers a portion of the bread, and of the cup, in turn to every one present, at the same time uttering on behalf of each a form of words, partly intercessory, partly admonitory, and taken from the words of Christ. See Matt. xxvi. 26-28. Mark xiv. 22-24. Luke xxii. 19, 20. 1 Cor. xi. 23-26. John vi. 26-59.

III. What is required beforehand in order to your being admitted to this ordinance?


Renewal of Baptismal vow. Compare ch. I. 11. V. x. 3. [1. Repentance, "true and earnest."—" Stedfastly purposing," &c. "Ye that do truly and earnestly repent you," &c. The Invitation in Communion Service; see also the Previous Exhortation; the Exhortation at Communion; the Confession and Absolution.



(2. Faith, "lively and stedfast," in God's mercy through Christ. "Draw near with faith." The Invitation; see also the Previous Exhortation, towards the end; the Exhortation at Communion; and Absolution.

3. Love to God, with "humble and hearty" thankfulness in "remembrance of Christ's death," represented herein. See Previous Exhortation; Exhortation at Communion; Trisagium.

4. Love to neighbour, i. e. “perfect charity" towards "all men," united herein as one body. 1 Cor. x. 17. -Feast of Charity. OFFERTORY (see ch. V. XIV. 4); Prayer for the whole state of Christ's Church militant; and Thanksgiving for all the faithful triumphant." Ye that—are in love and charity with your neighbours." The Invit.; the Previous Exhort.; the Exhort. at Comm.; Matt. v. 24.

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