Sabbath-day." Ibid. ver. 42. "And when the Jews were gone out of the synagogue, the Gentiles besought 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. "Jesus 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 Isaiah."

Note, that before every Lesson the Minister shall say, Here beginneth such a chapter, or verse of such a chapter, of such a book; and after every Lesson, Here endeth the first or second Lesson; and not-The first Lesson appointed for this morning's service, or, Here endeth such a chapter. The intent of the Minister's naming the Lessons seems to be, that any of the congregation may look them out and go on with him. Proper Lessons to be read, at Morning and Evening Prayer, on the Sundays and other Holidays throughout the year.

Lessons proper for Sundays.

Lessons proper for Holidays.

There is nothing of a direction here for the choice of a Lesson when the Holiday falls upon a Sunday.

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 some peculiar Sunday only, and then the one or the other was transferred to some day of the week following. This service was so well approved of that it came to be used by most of the churches in the realm, and was a pattern followed by many other churches abroad; from whence proceeded the common saying of Secundum usum 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, shall be said at the Evening Service next before.

The note, after the table of the Vigils, and Fasts, and days of abstinence, says, that if any of these Feast days fall upon a Monday, then the Vigil or Fast shall be kept upon the Saturday, and not upon the Sunday next before. The reason of this is because all Sundays in the year are to be observed as feasts, they being days of joy, from our Saviour's resurrection upon that day, and therefore appointed as most solemn days of public worship.

There are some that have thought that this Rubrick, before Advent, had such a relation to the table of the Vigils or Fast, that they have been heard to use the Holiday Collect that has a Vigil or Eve, upon the Saturday whenever the Feast-day fell upon the Monday. Notwithstanding which, the most natural and proper meaning of the Evening Service next before, seems to be, that the Vigil Collect should be said the evening immediately preceding the Holiday, though the Vigil or Fast shall be kept upon the Saturday; for if it is read upon the Saturday, the Sunday Collect, which, by the same order, is to be said upon the Saturday, must of course be omitted; two of them being not to be read without special appointment. If, then, the Vigil Collect is to be said upon the Sunday, as the Evening Service next before, why

may not the Holiday itself, that falls upon a Sunday, take place of it too?

When Christmas day falls upon a Saturday (as it did in 1736) the Collect, Epistle, and Gospel for St. Stephen's day follows, of course, and no notice is taken of the Sunday after Christmas day; the Collect for Christmas day (the same with the Sunday after Christmas) is to be said continually unto New Year's Eve. The first Lessons out of Ecclesiastes are made to follow each other, and we there find the second Lesson too.

When Christmas day happens upon a Sunday, the Sunday after Christmas day is omitted, and the Circumcision of Christ takes place; and the same Collect, Epistle, and Gospel shall serve for every day unto the Epiphany.

"You may remember, good people," says St. Augustin, "that I was expounding the Gospel of St. John to you, as it was read, in course, in the Lessons: but now a very solemn festival interposes, for which there are particular Lessons appointed to be used every year as it returns, and upon which the other common Lessons must not be used; therefore, though I will not perfectly omit, or lay aside, my designed exposition upon that Gospel, yet I must for some time, intermit it."

An ordinary Sunday then may give way to a Holiday; all Saints' days, to one of our Lord's festivals; and a less festival to a greater. Whenever St. Andrew falls then upon a Sunday, the Sunday may give place to it; but whenever that Holiday shall happen to fall upon Advent Sunday, (as it did in 1735) then is the whole service, excepting the Apostles' Creed, generally read for the Advent; the Confession of our Christian faith, commonly called the Creed of St. Athanasius, being to be sung or said upon St. Andrew, not so much upon account of the Saint's day, but as it was designed to come in course, to be used about once a month, unless at Whitsuntide or Christmas, when Trinity Sunday and the Feast of the Epiphany soon follow after.

When the Feast of the Presentation of Christ in the Temple happens upon Septuagesima Sunday, then the Sunday gives way to the festival; but the feast of the Annunciation as often as it happens upon Easter-day, always submits to the office of that high day. That festivals were distinguished from other days we may learn from St. John. "The Jews, therefore, because it was the preparation," i. e. the first of unleavened bread, for that "Sabbath was a high day." Thus we read too in the Book of Psalms, "I have declared thy righteousness in the great congregation ;" i. e. I will make an acknowledgment of thy goodness, in an extraordinary congregation, upon some solemn feast day.

The Rubrick for the 29th of May, observes further, that if this day shall happen to be Ascension Day or Whit Sunday, the Collects of this Office are to be added to the Offices of those proper festivals in their proper places, and the rest of that Office shall be omitted.

But then, if a Holiday should take place of the Sunday, an Apocryphal Lesson is made use of before a Canonical one. As nothing, as was before observed, is said, as to the choice of Lessons, when a Holiday falls upon a Sunday; some there be, that read the Sunday ones, when the others are not Canonical. Others there are, that judge those as most proper to be taken, that have been selected for the Holidays, as

In

they are most suitably and particularly adapted to them; as upon nocents'-day and All Saints'-day, (upon the conversion of St. Paul, that whole sublime chapter out of Wisdom, is appointed to be read; whereas part of it is only ordered for All Saints'-day) though they be apocryphal. It may be observed too, that the Holiday Lessons are placed in the great Old Bible, in the room of the chapters of the day they happen upon, as well as amongst the Holidays, though they are not canonical.

It might be likewise thought not so very proper, when St. Philip and St. James fall upon a Sunday, that the second Proper Lesson should be used for the Holiday, and the first appointed for it, should, because it is apocryphal, give place to the Sunday Lesson.

In, Concerning the service of the Church," we read, And nothing is ordained to be read here, but the very pure word of God, or that which is agreeable to the same; i. e. those Books, which our Church does elsewhere (Art. VI.) declare that she does use them for example of life and instruction of manners, but yet does not apply them to establish any doctrine.

Neither is there any provision made for a First Lesson, on the Twentyseventh Sunday after Trinity, which causes different chapters to be read whenever it happens.

In 1733, some took the Lessons for the day, others took that which is appointed for the Sunday, that began to be omitted after the Epiphany, as taking it most proper that a Sunday Lesson, that was selected out of the same Prophet, should rather be made use of, than one from the table of daily Lessons.

Near to the time of Advent, was this book of Isaiah reserved, it being the clearest prophecy of Christ and his coming.

If there be but Twenty-four Sundays after Trinity, though the Collect, Epistle, and Gospel is read for the Twenty-fifth, yet the first lessons may be used as they are in course for the Twenty-fourth, those for the Twenty-fifth being out of the Proverbs, as well as the Twenty-fourth, and have neither of them any manner of relation to the Advent. And after that shall be said or sung in English, the Hymn, called TE DEUM LAUDAMUS, daily throughout the year.

This Hymn is supposed to be wrote by St. Ambrose. The Doxology continues to the end of the 10th verse, doth acknowledge thee; and then begins the Confession of Faith, The Father, &c. &c. which confession goes on to the end of the 19th, to be our; and then begins the supplication, We therefore pray thee. This hymn being always divided into twenty-nine verses, when two of them are sung together, as the twenty-second and twenty-third, with several others, it puts a stranger to a loss how to join in the performance of it.

The thirteenth verse in the Scotch Liturgy runs thus-The Holy Ghost also being the Comforter; and so it is set by Mr. Tallis in his most excellent service.

This is not framed for constant use, nor the BENEDICITE for more particular occasions; neither in the Evening Service, where there are more hymns appointed, is the first fitted for daily service, nor the other for more festival seasons. Vide "the Beauty of Holiness in the

may not the Holiday itself, that falls upon a Sunday, take place of it too?

When Christmas day falls upon a Saturday (as it did in 1786) the Collect, Epistle, and Gospel for St. Stephen's day follows, of course, and no notice is taken of the Sunday after Christmas day; the Collect for Christmas day (the same with the Sunday after Christmas) is to be said continually unto New Year's Eve. The first Lessons out of Ecclesiastes are made to follow each other, and we there find the second Lesson too.

When Christmas day happens upon a Sunday, the Sunday after Christmas day is omitted, and the Circumcision of Christ takes place ; and the same Collect, Epistle, and Gospel shall serve for every day unto the Epiphany.

"You may remember, good people," says St. Augustin, "that I was expounding the Gospel of St. John to you, as it was read, in course, in the Lessons: but now a very solemn festival interposes, for which there are particular Lessons appointed to be used every year as it returns, and upon which the other common Lessons must not be used; therefore, though I will not perfectly omit, or lay aside, my designed exposition upon that Gospel, yet I must for some time, intermit it."

An ordinary Sunday then may give way to a Holiday; all Saints' days, to one of our Lord's festivals; and a less festival to a greater. Whenever St. Andrew falls then upon a Sunday, the Sunday may give place to it; but whenever that Holiday shall happen to fall upon Advent Sunday, (as it did in 1735) then is the whole service, excepting the Apostles' Creed, generally read for the Advent; the Confession of our Christian faith, commonly called the Creed of St. Athanasius, being to be sung or said upon St. Andrew, not so much upon account of the Saint's day, but as it was designed to come in course, to be used about once a month, unless at Whitsuntide or Christmas, when Trinity Sunday and the Feast of the Epiphany soon follow after.

When the Feast of the Presentation of Christ in the Temple happens upon Septuagesima Sunday, then the Sunday gives way to the festival; but the feast of the Annunciation as often as it happens upon Easter-day, always submits to the office of that high day. That festivals were distinguished from other days we may learn from St. John. "The Jews, therefore, because it was the preparation," i. e. the first of unleavened bread, for that "Sabbath was a high day." Thus we read too in the Book of Psalms, "I have declared thy righteousness in the great congregation;" i. e. I will make an acknowledgment of thy goodness, in an extraordinary congregation, upon some solemn feast day.

The Rubrick for the 29th of May, observes further, that if this day shall happen to be Ascension Day or Whit Sunday, the Collects of this Office are to be added to the Offices of those proper festivals in their proper places, and the rest of that Office shall be omitted.

But then, if a Holiday should take place of the Sunday, an Apocryphal Lesson is made use of before a Canonical one. As nothing, as was before observed, is said, as to the choice of Lessons, when a Holiday falls upon a Sunday; some there be, that read the Sunday ones, when the others are not Canonical. Others there are, that judge those as most proper to be taken, that have been selected for the Holidays, as

they are most suitably and particularly adapted to them; as upon Innocents'-day and All Saints'-day, (upon the conversion of St. Paul, that whole sublime chapter out of Wisdom, is appointed to be read; whereas part of it is only ordered for All Saints'-day) though they be apocryphal. It may be observed too, that the Holiday Lessons are placed in the great Old Bible, in the room of the chapters of the day they happen upon, as well as amongst the Holidays, though they are not

canonical.

It might be likewise thought not so very proper, when St. Philip and St. James fall upon a Sunday, that the second Proper Lesson should be used for the Holiday, and the first appointed for it, should, because it is apocryphal, give place to the Sunday Lesson.

In, Concerning the service of the Church," we read, And nothing is ordained to be read here, but the very pure word of God, or that which is agreeable to the same; i. e. those Books, which our Church does elsewhere (Art. VI.) declare that she does use them for example of life and instruction of manners, but yet does not apply them to establish any doctrine.

Neither is there any provision made for a First Lesson, on the Twentyseventh Sunday after Trinity, which causes different chapters to be read whenever it happens.

In 1733, some took the Lessons for the day, others took that which is appointed for the Sunday, that began to be omitted after the Epiphany, as taking it most proper that a Sunday Lesson, that was selected out of the same Prophet, should rather be made use of, than one from the table of daily Lessons.

Near to the time of Advent, was this book of Isaiah reserved, it being the clearest prophecy of Christ and his coming.

If there be but Twenty-four Sundays after Trinity, though the Collect, Epistle, and Gospel is read for the Twenty-fifth, yet the first lessons may be used as they are in course for the Twenty-fourth, those for the Twenty-fifth being out of the Proverbs, as well as the Twenty-fourth, and have neither of them any manner of relation to the Advent. And after that shall be said or sung in English, the Hymn, called TE DEUM LAUDAMUS, daily throughout the year.

This Hymn is supposed to be wrote by St. Ambrose. The Doxology continues to the end of the 10th verse, doth acknowledge thee; and then begins the Confession of Faith, The Father, &c. &c. which confession goes on to the end of the 19th, to be our; and then begins the supplication, We therefore pray thee. This hymn being always divided into twenty-nine verses, when two of them are sung together, as the twenty-second and twenty-third, with several others, it puts a stranger to a loss how to join in the performance of it.

The thirteenth verse in the Scotch Liturgy runs thus-The Holy Ghost also being the Comforter; and so it is set by Mr. Tallis in his most excellent service.

This is not framed for constant use, nor the BENEDICITE for more particular occasions; neither in the Evening Service, where there are more hymns appointed, is the first fitted for daily service, nor the other for more festival seasons. Vide "the Beauty of Holiness in the