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given to hurt the earth and the sea, saying, Hurt not the carth, neither the sea, nor the trees, till we have sealed the fervants of our God in their foreheads. And I heard the number of them which were sealed; and there were fealed an hundred and forty and four thousand, of all the tribes of the children of Israel.
Of the tribe of Juda were sealed twelve thousand.
After this I beheld, and, lo, a great number which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands; and cried with a loud voice, saying, Salvation to our God, which fitteth upon the throne, and unto the Lamb. And all the angels stood round about the throne, and about the elders, and the four beasts, and fell before the throne on their faces, and worshipped God, saying, Amen: Blessing, and glory, and wisdom, and thanksgiving, and honour, and power, and might, be unto our God for ever and ever. Amen,
The Gospel. St. Matt. v. 1. (ESUS seeing the multitudes, went up into a moun.
tain; and when he was set, his disciples came unto him: and he opened his mouth, and taught them, saying, Blessed are the poor in spirit: for theirs is the kingdom of heaven. Blessed are they that mourn: for they shall be comforted. · Blessed are the meek: for they shall inherit the earth. Blessed are they which do hunger and thirst after righteousness: for they shall be filled.
Blessed are the merciful: for they shall obtain mercy. Blessed are the pure in heart : for they shall fee God. Blessed are the peace-makers: for they shall be called the children of God. Blessed are they which are persecuted for righteousness' sake: for theirs is the kingdom of heaven. Blessed are ye, when men shall revile you, and persecute you, and shall say all manner of evil against you falsely for my fake. Rejoice, and be exceeding glad : for great is your reward in heaven: for fo persecuted they the prophets which were before
Administration of the Lord's Supper;
Or, Holy Communion.
mány as intend to be partakers of the Holy Com
munión, fall signify their names to the Curate at least some time the day before.
And if any of those be an open and notorious evil liver, or have done any wrong to his neighbours by word or deed, so that the Congregation be thereby offended; the Curate having knowledge thereof, shall call him, and advertise him, that in any wise he presume not to come to the Lord's Table, until he hath openly declared himself to bare truly repented and amended his former naughty life; that the Congregation may thereby be satisfied, which before were offended; and that he hath recompensed the parties, to whom he baih done wrong; or at least declare himself to be in full purpose so to do, as soon as he conveniently may. The same order shall the Curate use with those, betwixt whom he perceiveth malice and hatred to reign; not suffering them to be partakers of the Lord's Table, until he know them to be reconciled. And if one of the parties so at variance be content to forgive, from the bottom of bis heart, all that the other hath trespassed against him, and to make amends for that he himself hath offended; and the other party will not be persuaded to a godly unity, but remain fill in his frowardness and malice; the Minister in that case ought to admit the penitent person to the Holy Communion, and not him that is obstinate. ProLord's Supper) In Edward Vith's first Prayer-Book, the title of this service is, “ The Supper of the Lord, and the Holy Communion, commonly called the Mass.”
Day before) This rubrick was nearly the fame in Edward the Vlth's first book. After the words “ to the Curate,” it went on “over night, or elfe in the morning, before the beginning of matins, or immediately after."
Conveniently may] This rubric was introduced in the first PrayerBook of Edward Vith, as well as the succeeding one, except that it concluded at the words “ that is obftinate." The remainder was added at the Review 1662.
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
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