Of Daily saying of MORNING and EVENING PRAYER .

ALL Priests shall be bound to say Daily the Morning and Evening Prayer . The end of the Preface before the Service , Rubr. 2. So was it of old ordered in the Church of Christ , Saint CHRYS. 6. hom. in 2. cap. 1. ep. ad Tim. and Clem. Const. l. 2. c. 39. And this is agreeable to Gods own Law . Exo. 29. 38. Thou shalt offer upon the Altar Two Lambs of the first year , day by day continually ; the one Lamb in the Morning , the other at Evening . Besides the daily private devotions of every pious Soul , and the more solemn Sacrifices upon the three great Feasts of the year ; Almighty God requires a daily publick worship , a continual burnt offering , every day , Morning and Evening , teaching us by this , saith Saint CHRYS. That God must be worshipped daily when the day begins and when it ends , and every day must be a kind of holy day . Thus it was commanded under the Law ; and certainly we Christians are as much at least , obliged to God , as the Jews were , our grace is greater , our promises clearer , and therefore , our righteousness should every way exceed theirs , our Homage to Almighty God , should be paid as frequently at least . Morning and Evening to be sure , God expects from us as well as from the Jews , a publick worship , a sweet savour , or savour of rest , as it is in the Hebrew , Num. 28. 6. without which God Almighty will not rest satisfied .

This publick Service and worship under the Law was appointed by God himself● both for matter and manner of performance . Exod. 29. 38. but under the Gospel our Lord hath appointed only materials and essentials of his publick worship : In general , Prayers , Thanksgivings , Confessions , Lauds , Hymns , and Eucharistical Sacrifices are commanded to be offered up in the name of Christ , in the virtue and merits of that immaculate Lamb , whereof the other was but a type , and for whose sake alone , that was accepted , but for the manner and order of his publick worship , for the method of offering up Prayers or praises and the like ; our Lord hath not so particularly determined now , but hath left that to be ordered and appointed , by those , to whom he said at his departure out of this world . As my Father sent me , so send I you , S. Iohn 20. 21. To govern the Church in his absence , viz. The Apostles and their Successors in the Apostolick , Commission . And therefore Acts 2. 42. The publick prayers of the Church are called the Apostles Prayers . The Disciples are commended there for Continuing in the Apostles Doctrine , fellowship , breaking of bread , and Prayers . And therefore S : Paul writes to Timothy the Bishop and Governour of the Church of Ephesus , to take care that Prayers and Supplications be made for all men , especially for Kings , &c. And 1 Cor. 11. 34. Concerning the manner of celebrating the holy Eucharist , St. Paul gives some directions , and adds , The rest will I set in order when I come . And 1 Cor. 14. 40. Let all things , i. e. ( all your publick services , ( for of those he treats in the Chapter at large ) be done dece●tly , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , according to Ecclesiastical Law and Canon .

The Service and worship of God thus prescribed , according to our Lords general rules , by those to whom he hath left a Commission and power to order and govern his Church , is the right publick Service and worship of God , commanded by himself in his Law ; for though God hath not immediately and particularly appointed this publick worship , yet he hath in general commanded a publick worship in the second Commandment . For where it is said , Thou shalt not bow down to them , nor worship them , by the rule of contraries , we are Commanded to bow down to God and Worship Him . A public worship then God must have● by his own Command ; and the Governors of the Church , have prescribed this form of worship , for that publick service and worship of God in this Church , which being so prescribed , becomes Gods service and worship by his own Law , as well as the Lamb was his sacrifice , Exod. 29.

For the clearer understanding of this , we must know , that some Laws of Gods , do suppose some humane act to pass and intervene , before they actually bind : which act of man being once passed , they bind immediately . For example , Thou shalt not steal , is Gods Law , which Law cannot bind actually , till men be possest of some goods and property ; which property is not usually determined by God himself immediately , but by the Laws of him , to whom he hath given Authority to determine it . God hath given the earth to the children of men , as he gave Canaan to the Israelites in general ; but men cannot say this is mine , till hu●ane Laws or acts determine the property , as the Israelites could not claim a property on this or that side Iordan , till Moses had assigned them their several portions : But wh●n their portions were so assigned , they might say , this is mine , by Gods , as well as mans Law ; and he that took away th●ir right , sinned not only against mans , but God , Law too , that says , Thou shalt not steal . In like manner ; God hath in general commanded a publick worship and service , but hath not , under the Gospel , assigned the particular form and method ; That he hath left to his Ministers and Delegates , the Governors of the Church to determine agreeable to his general rules ; which being so determin'd● is Gods service and worship not only by humane , but even by divine Law also : and all other publick services whatsoever , made by private men , to whom God hath given no such Commission are strange worship , Lev. 10. 1. Because not Commanded ; for example , As under the Law , when God had appointed a Lamb for a burnt-offering , Exod. 29. that alone was the right daily worship , The savour of rest , because Commanded , and all other sacrifices whatsoever , offered up in the place of that , though of far more value and price than a Lamb , suppose 20. Oxen , would have been strange Sacrifice ; so now , the publick worship of God prescribed as we have said , by Those to whom he hath given Commission , is the only true and right publick worship , and all other forms and methods offered up in stead of that , though never so exactly drawn , are strange worship , because not Commanded . It is not the elegancy of the phrase , nor the fineness of the Composition that makes it acceptable to God , as his worship and service , but obedience is the thing accepted . Behold to obey is better than sacrifice , or any fat of Rams , 1 Sam. 15. 22.

This holy service offered up to God by the Priest , in the name of the Church , is far more acceptable to Almighty God , then the devotious of any private man .

For , First , it is the service of the whole Church , to which , every man that holds Communion with that Church , hath consented to and said Amen , and agreed , that it should be offered up to God by the Priest in the name of the Church , and , if what any two of you shall agree to ask upon earth , it shall be granted , S. Matt. 18. 19. How much more , what is ask'd of God or offered up to God by the common vote and joynt desire of the whole body of the Church ?

Besides , this publick service and worship of God is Commanded by God , ( i. e. by those whom he hath impowr'd to command and appoint it ) to be offered up to him in the behalf of the Church , and therefore must needs be most acceptable to him , which is so appointed by him : For , what he Commands he accepts most certainly . Private devotions and services of particular men which are offered by themselves , for themselves , are sometimes accepted , sometimes refused by God , according as the persons are affected to vice or virtue ; but this publick worship is like that Lamb , Exod. 29. commanded to be offered by the Priest for others , for the Church , and therefore accepted , whatsoever the Priest be that offers it up . And therefore , King David prayes , Psal. 141. 2. Let the lifting up of my hands be an evening Sacrifice , i. e. as surely accepted as that Evening Sacrifice of the Lamb , which no indevotion or sin of the Priest could hinder , but that it was most certainly accepted for the Church , because commanded to be offered for the Church , S. Chrys. Hom. in Psal. 140.

This publick service is accepted of God , not only for those that are present and say Amen to it , but for all those that are absent upon just cause , even for all that do not renounce Communion with it and the Church , for it is the Common service of them all , Commanded to be offered up in the names of them all , and agreed to by all of them to be offered up for them all , and therefore is accepted for all them , though presented to God by the Priest alone ( as the Lamb offered up to God , by the Priest , Ex. 29. was the sacrifice of the whole Congregation of the children of Israel , ) a sweet smelling savour , a savour of rest , to pacifie God Almighty daily , and to continue his favour to them , and make him dwell with them , Exod. 29. 42 , 45.

Good reason therefore it is , that this sweet smelling savour should be daily offered up to God Morning and Evening , whereby God may be pacified and invited to dwell amongst his people . And whatsoever the world think ; thus to be the Lords Remembrancers putting him in mind of the peoples wants . Esay 62. Being as it were the Angels of the Lord , interceding for the people , and carrying up the daily prayers of the Church in their behalf , is one of the most useful and principal parts of the Priests office . So S. Paul tells us , who in the 1 Ep. Tim. chap. 2. Exhorts Bishop Timothy , that he should take care , First of all , that this holy service be offered up to God . I exhort first of all , that prayers , and supplications , intercessions and giving of thanks be made for all men . For KINGS , &c. What is the meaning of this first of all ? I will that this holy service be offered up daily , and the faithful know , how we observe this rule of S. paul , offering up daily this holy sacrifice Morning and Evening . S. Chrys. upon the place . S. Paul in the first Chapter of this Epistle at the 18. verse , had charged his son Timothy to war a good warfare , to hold faith and a good conscience , and presently adds , I exhort therefore , that first of all prayers &c. be made , as if he had said , you cannot possibly hold faith and a good conscience in your Pastoral office , unless , First of all , you be careful to make and offer up prayers , &c. For this is the first thing to be done and most highly to be regarded by you . Preaching is a very useful part of the Priests office ; and S. Paul exhorts Timothy to preach the word , be instant in season , out of season . And the more because He was a Bishop , and to plant and water many Churches in the Infancy of Christianity among many Seducers and Temptations : But yet First of all he exhorts , that this daily office of presenting prayers to the throne of grace in the behalf of the Church , be carefully lookt to . This charge of S. Paul to Tim. holy Church here laies upon all those that are admitted into that holy office of the Ministery , that they should offer up to God this holy sacrifice of prayers , praises and thanksgivings , this savour of rest , daily , Morning and Evening : And would all those whom it concerns , look well to this part of their office , I should not doubt , but that God would be as gracious and bountiful to us in the performance of this service , as he promised to be to the Jews in the offering of the Lamb Morning and Evening , Exod. 29. 43 , 44. He would meet us and speak with us , that is graciously answer our petitions : he would dwell with us , and be our God , and we should know , by comfortable experiments of his great and many blessings , that he is the Lord our God .

Of the Mattins , or , MORNING SERVICE .

THe Mattins and Evensong begin with one sentence of holy Scripture , after which follows the Exhortation , declaring to the peoyle , the end of their publick meeting● Namely , [ To confess their sins , to render thanks to God , to set forth his praise , to hear his holy Word , and to ask those things that be necessary both for body and soul. ] All this is to prepare their hearts ( which it does most excellently ) to the performance of these holy duties with devotion , according to the counsel of Ecclus. 18. 23. Before thou prayest , prepare thine heart , and be not as one that tempteth God . To which agrees that of Ecclesiastes 5. 1. Be not hasty to utter anything before God , but consider that he is in Heaven , and thou upon earth .

Of CONFESSION .

The Priest and the People , being thus prepared , make their CONFESSION which is to be done with [ an humble voice , ] as it is in the Exhortation . Our Churches direction in this particular , is grave and conform to ancient rules . The sixth Counc . of CONSTAN . Can. 75. forbids all disorderly and rude vociferation in the execution of Holy Services ; and S. Cyprian de Orat. Dominica advises thus , [ Let our speech and voice in prayer be with Discipline , still and modest : Let us consider that we stand in the presence of God , who is to be pleas'd both with the habit and posture of our body , and manner of our speech : for as it is a part of impudence to be loud and clamorous ; so in the contrary , it becomes modesty to pray with an humble voice . ]

We begin our Service with Confession of sins , and so was the use in Saint Basils time . Ep. 63. And that very orderly . For before we beg any thing else , or offer up any praise or Lauds to God , it is fit we should confess , and beg pardon of our sins , which hinder Gods acceptation of our Services . Psal. 66. 16. If I regard iniquity with mine heart , the Lord will not hear me .

This Confession is to be said by the whole Congregation , Sayes the Rubr. And good reason . For could there be any thing devised better , than that we all at first access unto God by prayer , should acknowledge meekly our sins , and that not only in heart but with tongue ; all that are present being made ear-witnesses , even of every mans distinct and deliberate Assent to each particular branch of a Common Indictment drawn against our selves ? How were it possible that the Church should any way else with such ease and certainty provide , that none of her children may dissemble that wretchedness , the Penitent Confession whereof is so necessary a preamble especially to Common-Prayer ? Hooker .

The ABSOLUTION .

Next follows the ABSOLUTION to be pronounced by the Priest alone , standing . For though the Rubrick here does not appoint this posture , yet it is to be supposed in reason , that he is to do it here , as he is to do it in other places of the Service . And in the Rubrick after the general Confession at the Communion , the Bishop or Priest is ordered to pronounce the Absolution , standing . Besides , reason teaches , That Acts of Authority , are not to be done kneeling , but standing rather . And this Absolution is an Act of Authority , by virtue of a [ Power and Commandment of God to his Ministers , as it is in the Preface of this Absolution . ] And as we read S. Iohn 20. Whosoever sins ye remit , they are remitted . And if our Confession be serious and hearty , this Absolution is effectual , as if God did pronounce it from Heaven . So sayes the Confession of Saxony and Bohemia : and so sayes the Augustan Confession , and which is more , so says S. Chrys. in his fifth Hom. upon Esay . [ Heaven waits and expects the Priests sentence here on Earth ; the Lord follows the servant , and what the servant rightly binds or looses here on Earth , that the Lord confirms in Heaven . ] The same sayes S. Gregory Hom. 26. upon the Gospels . [ The Apostles , ( and in them all Priests ) were made Gods Vi●egerents here on earth in his Name and stead to retain or remit sins . ] S. Augustine and Cyprian , and generally Antiquity sayes the same ; so does our Church in many places , particularly in the form Absolution for the sick : but above all , holy Scripture is clear , S. Iohn 20. 23. Whosesoever sins ye remit , they are remitted unto them . Which power of remitting sins was not to end with the Apostles , but is a part of the Ministry of Reconciliation , as necessary now as it was then , and therefore to continue as long as the Ministery of Reconciliation , that is , to the end of the world . Ep. 4. 12 , 13. When therefore the Priest absolves , God absolves , if we be truly penitent : Now this remission of sins granted here to the Priest , to which God hath promised a confirmation in heaven , is not the act of Preaching , or Baptizing , or admitting men to the holy Communion . For all these powers were given before this grant was made . As you may see S. Mat. 10. 7. As ye go , preach , saying , &c. And S. Iohn 4. 2. Though Jesus baptized not , but his disciples . And 1 Cor. 11. In the same night that he was betrayed , he instituted and delivered the Eucharist , and gave his Apostles authority to do the like , Do this , that I have done , bless the Elements , and distribute them . Which is plainly a power of admitting men to the holy Eucharist . And all these powers were granted before our Saviours Resurrection . But this power of remitting sins , mentioned S. Iohn● 20. was not granted ( though promised , S. Matt. 16. 19. ) till Now , that is , after the Resurrection . As appears first by the ceremony of Breathing , signifying that then it was given : And secondly , by the word Receive , used in that place , Verse 22. which he could not properly have used , if they had been endued with this power before . Therefore the power of Remitting , which here God authorizes , and promises certain assistance to , is neither Preaching nor Baptizing , but some other way of Remitting , namely , that which the Church calls Absolution . And if it be so , then to doubt of the effect of it ( supposing we be truly penitent , and such as God will pardon ) is to question the truth of God : and he that under pretence of reverence to God denies or despises this power , does injury to God in slighting his Commission , and is no better than a Novatian , saies S. Ambrose l. 1. de Poenit. cap. 2.

After the Priest hath pronounced the Absolution , the Church seasonably prayes , Wherefore we beseech him to grant us true repentance , and his holy spirit , &c. For as repentance is a necessary disposition to pardon , so as that neither God will , nor man can absolve those that are impenitent ; So is it in some parts of it , a necessary consequent of pardon ; and he that is pardoned , ought still to repent , as he that seeks a pardon . Repentance , say Divines , out to be continual . For whereas Repentance consists of three parts , as the Church teaches us in the Commination . 1. Contrition or lamenting of our sinful lives . 2. Knowledging and confessing our sins . 3. An endeavour to bring forth fruits worthy of penance , which the Ancients call satisfaction ; Two of these , Contrition and Satisfaction , are requisite after pardon . The remembrance of sin though pardoned , must always be grievous to us . For , to be pleased with the remembrance of it , would be sin to us : and for Satisfaction or amendment of life , and bringing forth fruits worthy of penance , that is not only necessary after pardon , but it is the more necessary , because of pardon , for divers reasons ; as first , because immediately after pardon , the Devil is most busie to tempt us to sin , that we may thereby lose our pardon , and he may so recover us again to his captivity , from which , by pardon we are freed : And therefore in our Lords prayer , assoon as we have begg'd pardon , and prayed Forgive us our trespasses , We are taught to pray , And lead us not into temptation , suffer us not to fall into sin again ; which very method holy Church here wisely intimates , immediately after pardon pronounced , directing us to pray for that part of repentance which consists in amendment of life , and for the grace of Gods holy Spirit enabling us thereunto . Again , Repentance in this part of it , viz. an endeavour of amendment of life , is the more necessary upon pardon granted , because the grace of pardon , is a new obligation to live well , and makes the sin of him that relapsed after pardon the greater , and therefore the pardoned had need to pray , for that part of repentance and the grace of Gods holy Spirit , that both his present service and future life may please God : that is , that he may observe our Saviours rule given to him that was newly cured and pardoned by him , that he may go away and sin no more , lest a worse thing happen to ●im . S. Iohn 5. 14.

There be three several forms of Absolution in the Service . The first is that which is used at Morning Prayer . Almighty God the Father of our Lord Iesus Christ , &c. And hath given power and commandment to his Ministers to declare and pronounce to his people being penitent , the Absolution and Remission of their sins . He pardoneth and Absolveth .

The second is used at the Visitation of the Sick . Our Lord Iesus Christ who hath left power to his Church to absolve all sinners which truly repent , of his great mercy forgive thée : and by his Authority committed to me , I absolve thée , &c.

The Third is at the Communion . Almighty God our heavenly Father , who of his great mercy hath promised forgiveness of sins to all them that with hearty repentance and true faith turn to him . Have mercy upon you : pardon and forgive you , &c.

All these several Forms , in sence and virtue are the same ; For as when a Prince hath granted a Commission to any servant of his , to release out o● Prison all penitent offenders whatsoever , it were all one in effect , as to the Prisoners discharge , whether this servant sayes , by virtue of a Commission granted to me , under the Prince● hand and seal , which here I shew , I release this prisoner . Or thus , The Prince who hath given me this Commission , He pardons you . Or lastly , The Prince pardon and deliver you ; the Prince then standing by and confirming the word of his Servant . So is it here all one as to the remission of sins in the penitent , whether the Priest Absolves him after this form ; Almighty God who hath given me and all Priests power to pronounce pardon to the penitent , He pardons you . Or thus , By vertue of a Commission granted to me from God I absolve you . Or lastly ; God pardon you , namely , by me his servant according to his promise , whose sins ye remit , they are remitted . All these are but several expressions of the same thing , and are effectual to the penitent by virtue of that Commission mentioned Saint Ioh. 20. Whose sins ye remit , they are remitted . Which Commission in two of these forms is expressed , and in the Last , viz. that at the Communion is sufficiently implyed and supposed . For the Priest is directed , in using this form , to stand up and turn to the people . Rubr. immediately before it . Which behaviour certainly signifies more than a bare prayer for the people ( for if it were only a prayer for the people , he should not be directed to stand and turn to the People when he speaks , but to God from the people ) this gesture of standing and turning to the people signifies a message of God to the people by the mouth of his Priest , a part of his Ministery of Reconciliation , a solemn application of pardon to the penitent by Gods Minister , and is in sense thus much , Almighty God pardon you by me . Thus the Greek Church , from whom this form is borrowed , uses to express it and explain it . Almighty God pardon you , by me his unworthy Servant , or Lord , pardon him , for thou hast said , whose sins ye remit , they are remitted ; sometime expressing , always including Gods Commission : So then in which form soever of these the Absolution be pronounced , it is in substance the same ; an act of authority by virtue of Christs Commission , effectual to remission of sins in the penitent .

Of all these Forms , the last , in the Communion-Service was most used in Primitive times by the Greek and Latin Church , and scarce any other form to be found in their Rituals or Eccles. History till about four hundred years since , say some Learned Men. But what then ? is another Form unlawful ? Hath not the Church power to vary the expression , and to signifie Christs power granted to her , provided the expression and words be agreeable to the sense of that Commission ? But it may easily be shown that those other Forms are not novelties . For even of old in the Greek Church , there was used as full a Form as any the Church of England uses : It 's true it was not written , nor set down in their Rituals , but delivered from hand to hand down to these times , and constantly used by them in their private Absolutions . For when the Penitent came to the Spiritual Man , ( so they call'd their Confessor , ) for Absolution , intreating him in their vulgar language 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I beseech you , Sir , absolve me : The Confessor or Spiritual Man , if he thought him fit for pardon , answered , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , I absolve thee . See Arcadius de Sacra Poenit. l. 4. c. 3. & Goar . in Euchol . Graec. where you may find instances of Forms of Absolution as full as any the Church of England uses .

The LORDS PRAYER .

THen follows the LORDS PRAYER . The Church of Christ did use to begin and end her Services with the Lords Prayer , this being the Foundation upon which all other Prayers should be built , therefore we begin with it ; that so the right Foundation being laid , we may justly proceed to our ensuing requests ; Tertul. de orat . c. 9. And it being the perfection of all prayer , therefore we conclude our prayers with it . S. Augustine Ep. 59. Let no Man therefore quarrel with the Churches frequent use of the Lords Prayer . For the Church Catholick ever did the same . Besides , if we hope to have our prayers accepted of the Father only for his Sons sake , why should we not hope to have them most speedily accepted , when they are offered up in his Sons own words ?

Both in this place and other parts of the Service , where the Lords prayer is appointed to be used , the Doxology , For thine is the Kingdom , &c. is left out . The reason is given by Learned Men , because the Doxology is ●o part of our Lords Prayer . For though in S. Matt. 6. it be added in our usual Copies , yet in the most ancient Manuscripts it is not to be found , no nor in S. Lukes Copy , S. Luke 11. and therefore is thought to be added by the Greek Church , who indeed use it in their Liturgies ( as the Jews before them did , ) but divided from the Prayer as if it were no part of it . The Latin Church generally say it as this Church does , without the Doxology following S. Lukes Copy , who setting down our Lords Prayer exactly , with this Introduction , when you pray say , not after this manner , as S. Matthew hath it , but say , Our Father , &c. leaves out the Doxology : and certainly it can be no just matter of offence to any reasonable Man , that the Church uses that Form which S. Luke tells us was exactly the prayer of our Lord .

In some places , especially among those Ejaculations which the Priest and people make in course , the People are to say the last words — But deliver us from evil , Amen . That so they may not be interrupted from still bear●ing a part , and especially in so divine a Pray●er as this , thereby giving a fuller testification of their Concurrence and Communion .

Then follow the Verses , O LORD open Thou our Lips . And our mouth shall shew forth thy praise , &c.

This is a most wise order of the Church in assigning this place to these Verses : namely , before the Psalms , Lesson and Collects : and yet after the Confession and Absolution ; insinuating that our mouths are silenced only by sin , and opened only by God ; and therefore when we meet together in the Habitation of Gods Honour , the Church , to be thankful to him , and speak good of his Name . We must crave of God Almighty first pardon of our sins , and then that he would put a New Song in our mouths that they may shew forth his praise . And because without Gods Grace we can do nothing , and because the Devil is then most busie to hinder us , when we are most desirously bent to serve God : therefore follow immediately those short and passionate Ejaculations , O Lord open thou our Lips , O God make spéed to save us . which verses are a most excellent defence against all Incursions and invasions of the De●il , against all unruly affections of Humane Nature , for it is a Prayer and an earnest one , to God for his help● an humble acknowledgement of our ow● inability to live without him a minute , O God make haste to help us . If any be ready to faint and sink with sorrow , this raises him , by relling him that God is at hand to help us . If any be apt to be proud of spiritual success , this is fit to humble him , by minding him that he cannot live a moment without him . It is fit for every Man in every state , degree , or condition , sayes Cassian , Col. 10. c. 10.

The DOXOLOGY follows . Glory be to the Father , &c. which is the Christians both Hymn and shorter Creed . For what is the summ of the Christians faith but the mystery of the holy Trinity , God the Father , Son , and Holy Ghost , which neither Jew , nor Pagan , but only the Christian believes , and in this Doxology professes against all Hereticks old and new ? and as it is a short Creed , so it is also a most excel-Hymn ; for the glory of God is the end of our Creation , and should be the aim of all our services , whatsoever we do should be done to the glory of that God the Father , Son , and Holy Ghost : and this is all that we can either either by word or deed give to God , namely , GLORY . Therefore this Hymn fitly serves to close any of our Religious services , our Praises , Prayers , Thanksgivings , Confessions of Sins or Faith . Since all these we do to Glorifie God , it cannot be unfitting to close with Glory be to God the Father , Son and Holy Ghost . It cannot easily be expressed how useful this Divine Hymn is upon all occasions . If God Almighty send us prosperity , what can we better return him , than Glory ? If he sends Adversity , it still befits us to say , Glory be to , &c. Whether we receive good , or whether we receive evil at the hands of God , we cannot say a better Grace than Glory be the Father , &c. In a word , we cannot better begin the day when we awake , nor conclude the day when we go to sleep , than by Glory be to the Father , and to the Son , and to the Holy Ghost . Then the Hallelujah , or Praise ye the Lord ; of which S. Augustine sayes , [ There is nothing that more soundly delights , than the praise of God , and a continual Hallelujah .

The VENITE . O come let us sing unto the Lord .

THis is an Invitatory Psalm ; For herein we do mutually invite and call upon one another being come before His presence , to sing to the Lord , to set forth His praises , to hear His voice , as with joy and chearfulness , so with that reverence that becomes His infinite Majesty , worshipping , falling down , and kneeling before Him , using all humble behaviour in each part of His service and worship prescribed to us by His Church . And needful it is that the Church should call upon us for this duty , for most of us forget the Psalmists counsel , Psal. 69. 7. To ascribe unto the Lord the honour due unto his Name : into his Courts we come , before the presence of the Lord of the whole Earth , and forget to worship him in the beauty of holiness .