Then likewise he fhall fay what are called the Refponfals, from the People's being obliged to answer. And, here, all standing up, the Priest shall fay, Glory be, &c.

Here should be likewife fome Time allowed before it is faid.

Then, fhall be faid, or fung the Pfalm following, except on Easter Day, upon which, another Anthem is appointed; and on the nineteenth Day of every Month, it is not to be read here, but in the ordinary Courfe of the Pfalms.

This Anthem or Hymn, from the Matter of it, is very proper to ftir up the Affections of the whole Congregation, and is called the Invitatory one, it being a chearful Invitation to the devout fetting forth the Praises of God.

This Hymn, with the Pfalms, are divided between the Minister and People, who are made to bear a Share in fo many Places, that their Thoughts might be more quickened, and their Intentions more fully engaged in them.

This Method is as ancient, as the Time of Mofes, who in Exod. compos'd a Hymn of Praise, upon the Deliverance of the Children of Ifrael from the Egyptians, and had it fung alternately, by himself and the Men, firft; afterwards by Miriam and the Women.

We

We read alfo in the Book of Ezra, that, when the Builders laid the Foundation of the Temple of the Lord, they fet the Priests in their Apparel with Trumpets; and the Levites the Sons of Afaph, with Cymbals; to praise the Lord, after the Ordinance of David King of Ifrael. And they fung together by Course, in praising and giving Thanks to the Lord; because be is good, for his mercy endureth for ever, towards Ifrael.

Then fhall follow the Pfalms in order as they are appointed, and at the End of every Pfalm, throughout the Year, and likewife, at the End of Benedicite, Benedictus, Magnificat, and Nunc dimittis, fhall be repeated, Glory be to the Father

These Hymns, with the Te Deum, and Creed, are fo called, because in the Latin, they begin with those Words.

There is no Mention made of the Day of the Months, or the Pfalms being to be named. And tho' it may be as well required, that the Sundays after the Epiphany, or in Lent, or, after Trinity, should be fo; yet, fince it has been customary, for the Minister, to do fo, his not doing it has been reckoned to be omitting Part of his Duty; few confidering, when the Venite comes to be read, in the ordi

nary

nary Course of the Pfalms, that the Congregation very readily go on with the 96th.

:

As it is fo primitive, and useful an Order, to have the Pfalms thus read; and as this Pfalter is an entire Body of Devotion, having different Forms, to exercife feveral Graces, by Way of internal Act, and fpiritual Intention, containing in it, Confeffions, Thanksgivings, Prayers, Praises, and Interceffions; let every one be fure to do it ftanding; fitting being only allowed, whilft the Leffons, or the Epifle is reading.

But now (as well as when they are fung) every Member is actually imployed; which makes it very indecent to fit down, and stand up at the Gloria Patri, as the Manner of fome is. We are not fo much to wonder at the Generality of Peoples fitting down at the Singing of Pfalms, when Minifters themselves, for the most Part, can be seen to set them no beter Examples.

Then fhall be read diftinctly, with an audible Voice, the firft Leffon, taken out of the Old: Teftament, as appointed in the Kalendar (except there be proper Leffons affign'd for that. Day). be that readeth, fo ftanding, and turning himself, as he may be best heard of all fuch as are prefent. Having been thus intent about Prayers and Praises, hereupon has the Church interpofed Leffons to be read; that by fuch an inftruc

ting Relief, we may become more fitly disposed to go on with the reft of our Duty.

Thus we find in the Acts of the Apostles, Chap. xiii. 13. That when Paul and his Company departed from Perga, they came to Antioch, and went into the Synagogue on the Sabbath Day, and fat down; and after reading the Law and the Prophets, ibid. ver. 27. For they that dwell at Jerufalem, and their Rulers, because they knew him not, nor yet the Voices of the Prophets, which are read every Sabbath Day. Ibid. ver. 42. And when the Jews were gone out of the Synagogue, the Gentiles befought, that these Words might be preached to them the next Sabbath. Ibid. ver. 44. And the next Sabbath Day came almost the whole City together to hear the Word of God. And thus again, in St. Luke iv. Jefus went into the Synagogue on the Sabbath Day, and stood up for to read; and there was delivered to him the Book of the Prophet Ifaiah.

Note, that before every Leffon the Minifter shall say, Here beginneth fuch a Chapter, or Verse of fuch a Chapter, of fuch a Book: And after every Leffon, Here ended the first or fecond Leffon; and not, The first Leffon appointed for this Morning Service; or, Here endeth fuch a Chapter. The Intent of the Minister's naming the Leffons feems to be, that

any.

any of the Congregation may look them out and go on with him.

Proper Leons to be read, at Morning and Evening Prayer, on the Sundays, and other Holidays throughout the Year.

Leons proper for Sundays.
Lefons proper for Holidays.

There is nothing of a Direction here, for the Choice of a Leffon, when a Holiday falls upon a Sunday.

one,

When the Feast Day falls upon a Sunday, it was ordered, in the Service of Sarum, that the Sunday Service should give way to the proper Service, ordained for the Festival, except fome peculiar Sunday only; and then the or the other, was transferred to fome Day of the Week following. This Service was so well approved of, that it came to be used by moft of the Churches in the Realm; and was a Pattern followed by many other Churches abroad; from whence proceeded the common Saying, of fecundum ufum Sarum.

The Rubrick, before the first Sunday in Advent, runs thus.

Note, That the Collect, appointed for every Sunday or for any Holiday, that has a Vigil, or Eve, fhall be faid, at the Evening Service next before.