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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, 164 — Comp. 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? 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 (roŨ Tovnpoū); i. “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 ovuowvñowoiv.

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.

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 con

sent and our desire to participate in what is

prayed for. 5. Because they tend to engage and fix our atten

tion; 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 Ηeb. X. 25, παρακαλούντες,

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


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.


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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. fl. 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 Con

fession 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 Com

munion; and Absolution. 3. Love to God, with humble and heartythankful

ness in remembrance of Christ's death,represented herein. See Previous Exhortation ; Exhortation

at Communion ; Trisagium. 4. Love to neighbour, i. e. perfect charitytowards

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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