t ft* mtohsimi s ^ V PRINCETON, N. J. ^ Library of Dr. A. A. Hodge. Presented. BX 5945 .W58 1848 Whytehead, Robert, d. 1863. A key to the prayer book of the Protestant Episcopal V? A KEY THE PRAYER BOOK, OF THE PROTESTANT EPISCOPAL CHURCH; DESIGNED TO ILLUSTRATE ITS MEANING, USE, AND SCRIPTURAL CHARACTER. BY THE REV. ROBERT WHYTEHEAD, M.A. A CLERGYMAN OF THE CHURCH OF ENGLAND. " Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus." — Tim. 1. 13. BEVISED, AND ADAPTED TO THE AMERICAN PRATER BOOK, BY THE EXECUTIVE COMMITTEE OF THE "PROTESTANT EPISCOPAL SOCIETY FOR THE PROMOTION OF EVANGELICAL KNOWLEDGE." PHILADELPHIA: FOR SALE AT THE DEPOSITORY, No 206 CHESNUT ST. Entered according to Act of Congress, in the year 1848, by the Executive Committee of the "Protestant Episcopal Society for the promotion of Evangelical Knowledge," in the Office of the Clerk of the District Court for the Eastern District of Pennsylvania. Stereotyped by DOUGLAS WYETH. No. 7 Peer St., Philadelphia. Printed by T. K. k P. G. COLLINS. PREFACE SOCIETY'S EDITION. The Committee think themselves happy "in being able to present to the friends of the So- ciety the following work, as their first publi- cation. Years would have been required in the preparation of such " a Key" as is here, in the good Providence of God, supplied them by the piety, discernment, and industry of a Clergyman of the Church of England. They would, therefore, thankfully adopt and publish this Volume as, in the main, a correct expo- nent of their views, and as a book every way suitable for instruction and edification. It may be well to state that the present Edition is an exact reprint of the Author's work, with these two exceptions : 1. Remarks upon those offices and portions of the Service, which are peculiar to the English Prayer-Book have been omitted. IV PREFACE. 2. In a few instances, where a difference of opinion in relation to any important prin- ciple or practice existed between the esteemed Author and the Committee, the latter have not hesitated to express, and to attempt the justification of, their disagreement. Such remarks, however, are always embodied in brackets. RIGHT REVEREND FATHER IN GOD, JOHN BIRD, LORD BISHOP OF CHESTER. [NOW ARCHBISHOP OF CANTERBURY.] My Lord, " It is a very small thing" with you to "be judged of men, or of man's judgment ;" and it may seem presumptuous in me to shelter my humble volume under your Lordship's kind patronage. But I venture to plead in my own defence not only my deep esteem for your Lordship's character, as a distinguished ornament of the Church of England, and a consistent exemplar of Christian piety and true Churchmanship ; but also the stamp of evangelical currency — let who will reject it — which the influence of such a name imparts to any work to which it is (by permission) prefixed. Truly grateful for such a favour, and ear- 1 * v VI DEDICATION. nestly praying that it may please God, (by whose grace your Lordship has been made a blessing to many, and a pattern to all ;) to prolong your valuable life for many years to come, and crown it with increasing honour and happiness, I remain, Your Lordship's Most humble and Devoted servant, Robert Whytehead. TO THE READER. Whoever would enter into the Evangelical design of the Prayer-Book, must bear in mind that its structure is purely spiritual, and can be fully understood, duly appreciated, and rightly used by the faithful only. FAITH is the Key to this spiritual Temple. If we come to it with a child-like temper, mixing faith with these blessed words of prayer and pro- mise, culled from Holy Scripture, we shall perceive the sunshine of grace and salvation beaming throughout its deepest recesses, and the glory of God and the Lamb irradiating the whole. PKEFACE. The object of the present work is to supply (what appears to the writer an important de- sideratum) an Evangelical illustration of the Prayer Book, combining critical remarks and historical details of an interesting character, with practical improvement, and spiritual in- struction. In executing this design, free use has been made of the works of Bishops Sparrow and Mant; Dean Comber, Nelson, Wheatly, Pal- mer, and other Liturgical writers. In addi- tion to which will be found many original references to standard authorities, both ancient and modern, quotations from the Fathers, and some extended remarks on questions of vital interest at the present day. The object of the writer being especially to develop the true principles of Reformed piety, as held by the Protestant founders of the Church of England, and displayed in her prayers and authorized services; he has en- deavoured constantly to keep in view the Ar- ticles and Homilies of the Church, as the doc ix X PREFACE. trinal standard which the compilers of our admirable Liturgy set before them to work by ; and the chief, though not the only guide of the true Churchman in his interpretation of her sentiments. 1 Without undervaluing the learned and pious labours of our old Liturgical writers, or pre- tending to sit in judgment on the distinguish- ed men of other days; and making all due allowance for the different age in which they lived, and the peculiar medium through which the light of the Gospel reached their minds ; — he cannot allow that they fairly represent the doctrines of the Reformed Church of England, as exhibited in her acknowledged standards, and in the writings of her first and best di- vines. His endeavour, therefore, has been to sepa- rate the real excellence of these popular works, from the debasing alloy with which it is amal- gamated. 2 And, surely, the evil will not be denied of allowing our young students to im- bibe their views of Church principles from so impure a source : — where not a few of the su- perstitious rites of Popery, rejected by our Reformers, are extolled with blind zeal ; while 1 That the Homilies, as well as the Articles, were intended to be a standard of appeal, is evident from the reference to one of them in the Xlth Article. 2 Even Dean Comber, the most evangelical writer of this class, maintains the doctrine of the universal Regeneration of Infants in Baptism, as implying a change of nature. PREFACE. XI the letter of ceremonies is too often elevated, to the neglect and injury of the spirit of the Gospel. That the English Church, during the greater part of the last century, had widely departed from the doctrines of the Reformation, can hardly be doubted by any one who is able to form a correct judgment on the subject, and who is conversant with the writings and sen- timents of the leading divines of that period. 1 To redress so lamentable an error, much has been done by the Divine blessing on the labours of such men as Scott, Simeon, the Milners, Legh Richmond, and many more of our Evangelical Churchmen. Much, how- ever, still remains to be accomplished. The tide has again set in strongly towards Rome, — and it is the duty of every true son of the Church of England to contribute his aid to- wards reviving the principles of the blessed Reformation. Among other efforts, the publications of the Parker Society have thrown a flood of light upon the sentiments of our Reformers, by 1 A painful proof of this statement might be found, if need be, in the general character of the publications of the Society for Promoting Christian Knowledge ; among which, down to a very- recent date, the excellent Homilies of our Church, — rich in the old Saxon vernacular, not less than in Evangelical force and purity of doctrine, and however obscure and distasteful to the educated classes of society, still intelligible and acceptable to the pot r;— could find no place. Xll PREFACE. bringing out of the shade of obscurity the ori- ginal works of Cranmer, Ridley, Latimer, Hooper, Jewel, and other " reverend Fathers and great Divines" l of the days of Edward and Elizabeth. Of these the Author has made large and frequent use ; having placed in the Notes and Appendices a number of extracts, including some forms of private prayer ; — intended not only to illustrate the simple and fervent piety of our Reformers, but to show how the Festi- vals of our Church may be improved by the spiritual worshipper. To the whole is added a copious collection of Scripture references, 2 which the writer hopes will be found very useful to his younger brethren, and the teachers of youth ; to assist them in the important work of explaining and illustrating the services of the Church. 3 1 Canon xxx. 2 Bailey's "Liturgy compared with the Bible," having been dili- gently collated with Bishop Mant's Marginal References. 3 An apology ought, perhaps, to be offered by the author, for having ventured to notice some things which appeared to him capable of improvement ; e. g. the Apocryphal lessons, the omis- sion of the Revelation, &c. He feels that this was not the place for any lengthened discussion on such subjects ; and he tri\sts he will be cleared by the impartial reader from all suspicion of disaffection towards the Church and her services; or any wish to unsettle and prejudice the minds of others. But after weighing the matter deliberately and calmly, he has come to the conclusion, that it is desirable that the public mind should be suitably enlightened, guided, and expressed, — and thus the way prepared for a wise and moderate reform, — on the PREFACE. Xlll It has been suggested by a judicious friend, that it might be advantageous to the general reader to peruse each chapter, in the first in- stance, without the notes ; that the current of thought and devotional feeling may not be in- terrupted : — at the second perusal, taking the notes, especially the reference to Scripture, in their due order. To the Reverend Charles Bridges, Vicar of Old Newton, the author is indebted for many suggestions, and much valuable assistance ; as well as for that kind and seasonable encou- ragement which has enabled him to persevere in his arduous labour, and cheered him on to its termination. To take off the edge of severe criticism, not to palliate any serious error, it may be stated, that the work has been composed under all the disadvantages of broken health, and ex- hausted energies, during a six years' suspen- sion from active ministerial labour. Conscious of many imperfections, and much incompe- tence, the Author commends his feeble attempt to the candour and kindness of his readers. Above all, he implores their prayers for His blessing, " without whom nothing is strong, nothing is holy" If any one should rise from its perusal a more enlightened Churchman, few particulars, which really need the attention of our Spiritual Governors. 2 XIV PREFACE. and a better Christian, his chief desire will be so far accomplished. To use the words of a devout writer, 1 whose piety he reverences, and to whose learned la- bours he freely acknowledges his obligation, though compelled occasionally to differ from his religious sentiments; — " provided he can, but in the least manner, promote a sense of religion among those that want it, or contri- bute to the increase of it where it is already entertained, he will be much better pleased than to deserve the praises of the most accom- plished critic." Elvington Hall, near York. December \$th, 1846. 1 Nelson's Preface to his " Companion to the Feasts and Fasts of the Church of England." CHAPTER I. THE CHURCH ITS AUTHORITY DUTY OF SUBMISSION ITS LIMITS. Before we enter upon the consideration of the services of the Church, it is desirahle to make a few remarks on the nature and authority of the Church itself; — a subject which, at the present day, as in former times, has been the ground, on which has been displayed so much bitter controversy, and lamentable error. A Church ' is a society of professing Christians, 2 who have the pure word of God preached among them, and the ordinances of divine appointment duly administered. 3 Such is the definition of a Church, as given in our Articles and authorized standards ; and it agrees in the main, with the views held on this subject by the Fathers of the Reforma- tion. 4 It is the lowest idea we can form of a Christian Church, consistently with scripture truth ; and is obviously framed on the enlarged and liberal design of comprehend- ing all those bodies of Christians, which worship God in an orderly manner, use the outward form of the sacraments, and hold by the fundamental principles of the Christian faith. 5 These are recognized by us as true Churches of Christ, i See Note A, Appendix. 2 "The visible Church of Christ is a congregation of faithful men." — Art. xix. " A certain multitude of men." — Nowell's Catechism. " The true Church is an universal congregation or fellowship of God's faithful and elect people." — Horn, xxviii. 2. " A Church is a Society ; that is, a num- ber of men belonging unto some Christian fellowship, the place and limits whereof are certain." — Hooker, Ecc. Pol. iii. 1 (14). " A Religious Society:' v. 68, (6). 3 See Note B, Appendix, and Calvin on Acts ii. 42. * See Note C, Appendix. 6 See Appendix D. (15) 16 CHURCH VISIBLE AND INVISIBLE. so far as that their administration of Baptism is held by our Church to be valid, and is therefore never repeated ; what- ever errors in doctrine or discipline, not subverting the fundamentals of Christianity, they may have fallen into.' W e receive them, as far as they appear to us to have re- ceived the scriptural model of a Church, and to have been with ourselves received by Christ. 2 But all such societies are not held to be true Churches of Christ in the fullest sense of the word, so that we may safely hold communion with them ; some being erroneous in one respect, and some in another. 3 The first faint outline of a Church appeared in the family worship of the Patriarchs, at their altars and under the sha- dow of their groves. The elevation of the spiritual building was carried much higher under the Mosaic dispensation, in the tabernacle and temple services of the typical Israel. But it is in the New Testament that we are to look for the com- pletion of the original design, — that spiritual " Jerusalem, which is the mother of us all," 4 — which is built upon the doctrine and labours of Apostles and Prophets, Jesus Christ himself, in his person and work, being its only foundation of support, and " chief corner-stone." 3 This leads us to a second distinction of the visible from the invisible Church ; the former comprehending all those who, in the manner above stated, make a profession of Christianity ; the latter embracing those only who are truly living members of Christ's mystical body. 6 That such a distinction is real, and founded upon Scripture, i See Bishop Burnet on Art. xix. p. 274—277. - Rom xiv. 1 ; xv. 7. 'i [The author is not understood here as asserting, that some of these societies are noitrue churches in the fullest sense of the word. Respecting those that hold " the fundamentals of Christianity," but differ from us in ecclesiastical order — it would, no doubt, correspond with his views to ac- knowledge them as fully true churches, but yet not to regard them as holding the same amount of Scriptural truth with ourselves, nor as having equally excellent institutions.] See Appendix E. 4 Gal. v. 26. Comp. Heb. xii. 22. s Eph iii. 20. Comp. 1 Cor. iii. 11; Isa. xxviii. 16; 1 Pet. ii. 6. 6 See Appendix F. SPIRITUAL SERVICES. 17 we may safely collect from such passages as the following, which fully, prove, as our Church declares, that " in the visible Church the evil are ever mingled with the good." ' Our blessed Lord compares the kingdom of heaven to a field, in which tares grow up with the wheat ; and to a net which brought up good and bad fishes. 2 And, in the Epistles, we find that the inspired writers ad- dressed all who were in the visible Church as " saints," 3 " faithful brethren," 4 and " children of God ;" 5 though some had grievously departed from the faith of Christ ; 6 others were living in gross sin ; 7 and concerning not a few there was reason to fear, that they were deceiving them- selves, being " enemies of the crpss of Christ." 8 This being the case, it follows that the only way of joining in divine worship, in a spiritual manner, in a body so mixed and uncertain, is to suit its services, and the general language employed in its addresses to God, to the character of its truly spiritual members ; — those who are justified by faith, and renewed by the Holy Spirit ; — who alone constitute the true Church of Christ : while the rest are but seldom re- presented in public worship, though perhaps usually con- stituting a very large proportion of the assembled wor- shippers. This system has often been objected to, as leading to self- deception, and encouraging merely nominal Christians in the groundless supposition, that they possess all that is re- quired of them by the Church, in whose pure worship they are permitted to join, and whose holy name they bear. But it must be remembered, that this evil, though in some measure real, is inseparable from every mode of public worship ; and is by no means peculiar to our own Liturgy, or to a form of prayer. i Article xxvi. See Appendix G. 2 Matt. xiii. 24—26; 47, 48. See also iii. 12; xxv. 1, 2. John xv. 1, 2. 3 Rom i. 7. 1 Cor i. 2. Eph. i. 1. Phil. i. 1. •* Col. i. 2. 5 Gal. iii. 26 ; iv. 5—7. Comp. Rom. viii. 14—16. 6 1 Cor. xv. 34, 35. Gal. iii. 1 ; v. 4. 7 I Cor. v. 1 ; vi. 8- * Phil iii. 18, 19. 2* 18 NO PERFECTLY PUKE CHURCH. It is owing to the corruption of human nature, which per- verts the best designs, and, though deplored and testified against, must still be endured. For the Church, in her present state, is not endowed with that knowledge of the heart and character of professors, which alone could qualify her to separate the tares from the wheat. 1 Nor, after all, can we admit the force of the objection, while we see God himself adopting a similar method, and applying the same indiscriminate language to the true and visible Church ; 2 warning, at the same time, against the imminent danger of mistake and self-deception. 3 The failure of all attempts to form a perfect Church, in this imperfect dispensation, shows that no complete remedy can be expected. Yet scriptural discipline, (under the want of which our Church has long groaned,) could doubtless do much in cutting off false mem- bers. 4 The faithful preaching of the word also, by sifting men's characters, and searching their consciences, " sepa- rates," to some extent, " between the precious and the vile." 5 Thus, while our Church, in her common prayer, speaks of all her members as " dearly beloved brethren," in her Homi- lies she wields " the sword of the spirit" 6 with sound dis- crimination, and with its keen edge gives many an effective blow against Pharisaic formality and hypocrisy. 7 And that sword, we know, can " pierce even to the dividing asunder of soul and spirit ; and is a discerner of the thoughts and intents of the heart." 8 There are three orders of ministers in the [Protestant Epis- copal Church,] Bishops, Priests, and Deacons,, who preach i Matt. xiii. 28,-30. 2 i sa i. 3,4 ; lxiii. 8. Jer. iv. 22 ; iii. 14, &c. :* 1 Cor. x. 1—12. Heb. iv. 1—11. Comp. Psalm xcv. 7—11; cxlix. 1. 4 Comp. John xv 2. 5 Jer. xv. 19. 6 Epb. vi. 17. 7 See Homilies ii. xxvi. xxvii, &c. This remark may tend to elucidate the meaning of the Church, when she says, in the Baptismal service, " This child is regenerate. : — whereas, in her 27th Article, she speaks more cautiously — " Baptism is a sign of Regeneration ;" and again, treating the subject practically, in the Homily for Whitsunday, she appeals to the work of the Holy Spirit in the heart, as the only solid evidence of Regeneration; without am/ mention af baptism. i Heb. iv. 12. AUTHORITY. 19 the word of God, administer the Sacraments, and preside in ptfblic worship ; and to whom the government of the Church is entrusted, under the [authority and control of the General Convention of the Church in the United States. '] The authority which the Church, thus constituted, pos- sesses, extends to the ordering of rites and ceremonies, for the due performance of religious worship ; and the settle- ment of controversies on points of faith. This, however — let it be carefully observed — is only in subordination . to the Holy Scriptures ; the Church not having any power to de- cree anything contrary to the word of God ; nor to impose, as an article of faith, any doctrine which is not contained in it. 2 Thus we see that the power of the Church, as a " wit- ness" 3 and " keeper of the truth," 4 is, in fact, very limited ; and by no means of that absolute and despotic character, which some persons would represent it to be, either for the purpose of raising claims of extravagant authority, or of de- crying all interference in spiritual concerns. These oppo- site views are both equally hostile to truth, and sound doc- trine. For the Scripture enjoins us to " obey them that have the rule over us, and submit ourselves ;" 5 — and it seems most reasonable that the ignorant should be willing to be taught by the more instructed ; as well as that some power of restraint should be reserved to our ecclesiastical rulers and guides, to enable them to keep in check the forwardness of hasty and ungoverned minds. On the other hand, it is alike contrary to that equality which should, in the main, subsist among Christian brethren, and to that moderation which should belong to the followers of Jesus ; 6 that an ar- bitrary and irresponsible power of judging in spiritual matters should be placed in the hands of any number of fallible men. 1 Article xxxvii. See also Preface to the Form of making Bishops, Priests, and Deacons; and the Chapter on that subject in this work, (xiv) 2 Article xx. Isaiah viii. 20. Gal. i. 8, 9. 3 Article xx. 4 Isaiah xxvi. 2. Comp. 1 Tim. iii.15. 5 Heb. xiii. 17. Comp. 1. Pet. ii. 13. c Matt. xx. 25—38 ; xxiii. 8—12. 20 PRIVATE JUDGMENT. The right of private or individual judgment is our undoubted property and Christian privilege : nay more, it is a duty which we are bound to perform for the glory of God, and the salvation of our souls.' But this right may easily be so exercised as to become a bane instead of a blessing. Our Church, therefore, has wisely taken a middle course, and, without pretending to infallibility in her decisions, has laid down, in her Creeds and Articles, certain leading Scriptural truths, to which she requires the assent of all her ministers, and which she expects them to inculcate upon her professing members. 2 To whatever objection this plan may still be liable, it seems to come as near to the perfection of Christian wisdom and charity, as can well be attained to in this im- perfect dispensation. That " all things may be done decently and in order," 3 it is needful that some authority should be exercised, and some regular form adopted, for the administration of Divine ordinances. 4 And, in like manner, it seems highly expe- dient that unprofitable controversy should be discouraged, that it may not distract and divide the Church ; when the exercise of combined wisdom and prudence on the one hand, and of submission and moderation on the other, would settle the disorders, which have too often arisen from the uncon- trolled fancies of a few honest but mistaken men. 5 Again, the efforts of the designing demagogue, and the heretical teacher, to mislead unstable souls, must be met by corresponding exertions of firmness and activity on the part of our spiritual heads ; otherwise the worst consequences might be expected to ensue. 6 God has, indeed, promised to lake care of his Church, and to " be with her always to the end of the world. 7 But He works by means ; — and those who, on this plea, make light of sober foresight, and wise precautions, run counter to the whole course of Divine Pro- l IThess. v. 21. ~ See note H, Appendix. 3 1 Cor xiv. 40. 4 1 Cor. xiv. 26. Also xi. 16, 34. Titus i. 5. See also Article xxxiv. 5 Acts xv. 5 — 29. See also Matt, xviii. 17. Ilcb. xiii. 17. 6 Titus i. 10, 11; iii. 10. 7 Matt, xxviii. 20. LIMIT OF AUTHORITY. 21 violence, and Scripture teaching ; and set up for themselves an idol of Confusion and absolute Fate, in the place of the God of Order, Wisdom, Peace, and Love. 1 If it be asked how far this authority extends ; we answer, as far as is consistent with the free exercise of an enlightened conscience, under the guidance of the Word of God. This answer may not be distinct enough to satisfy those who put the question ; but we do not feel that we are warranted by .Scripture in going beyond this general statement. It has not so much laid down rules, as furnished us with principles, which we are ourselves to apply as occasion arises ; and which are found sufficient, in most cases, when diligently and prayerfully considered, to direct the conduct of the humble and sincere inquirer after truth. Such an one will be inclined to distrust his own judgment ; and this habit of self-renunciation, combined with a deep and simple reve- rence for every dictate of inspiration, will prove his best se- curity against error. That a measure of submission to lawful authority is re- quired of us, even in spiritual matters, will scarcely be denied by any, who admit the conduct of our blessed Lord to be an example for our imitation. 2 We know that He acknow- ledged the authority of the Scribes, as " sitting in Moses' seat," 3 and directed his disciples to observe their instructions, as far as they were in • consistence with the written word of God. He himself frequented the synagogue services, 4 and conformed to the human institutions of the Jewish worship in things indifferent; such as the observation of the " Feast of the Dedication." 5 Should not we, then, fear, lest in for- saking the " customs" 6 and established worship of our i 1 Cor. xiv. 33. 2 John xiii. 15. 3 Matt, xxiii. 2, 3. 4 Luke iv. 1G. J John x. 22, 23. 6 1 Cor. xi. 16. Comp. v 2, margin, which teaches us that there may be "traditions" of order and usages in a Church, which, for the sake of peace and due subordination, a right-minded Christian will conscientiously observe. The apostle Paul, a fearless advocate of the rights of conscience, invariably maintained and exemplified the duty of obedience to the lawful authority both of temporal and spiritual powers. See Acts xxiii. 5. Rom. xiii. 1, 2. 22 DUTY OF SUBMISSION. Church, we make a breach in that order, which God has appointed for our good, and so bring loss upon our own souls ? In thus maintaining the duty of a limited obedience to the authority of the Church, we do not wish to set up a sacred caste, as it were, in whose hands all spiritual gifts are sup- posed to be vested. On the contrary, we believe that such an opinion is opposed to the truth of the Gospel, which teaches us that all the Lord's believing people are " made kings and priests unto God," ' to " offer up spiritual sacri- fices, acceptable to God by Jesus Christ." 2 But if He has appointed an order in His Church, 3 and has given to some of His servants a commission of " ministering the Gospel of God," 4 which He has not given to all, let us beware, lest in putting our hand unbidden to the ark, 5 and venturing to intrude beyond our sphere in meddling with sacred things, we provoke the Divine displeasure, and in the end " be found to have been fighting against God." 6 That there may be errors and corruptions in a Church, which will require us to separate from its communion, our Church allows. 7 From Babylon God's people are called to " Come out, that they be not partakers of her sins, and that they receive not of her plagues." 8 But let us beware of hasty, presumptuous, and unwarrantable separation. That it is not every corruption and abuse which will authorize this extreme step, we may certainly conclude from the ex- amples of the Church of Corinth, and the Seven Churches l Rev. i. 6. 2 1 Peter ii. 5. 3 1 Cor. xii. 28. Comp. also John xx. 21. Matt, xxviii. 18—20. "* Rom. XV. 1G. \tirovpyov \r}crov Kpiorou Upovpyovvra to evayycXwv* This language is worthy of notice, as attributing a mystical and spiritual priesthood to the ministry of the gospel, contrary to the notions of many at the present day, and yet quite distinct from the Popish idea of a sacrificial priest. s 2 Sam. vi. 6, 7 6 Acts v. 39. 7 Horn, xxviii. 2. 8 Rev. xviii. A friend remarks upon this place — '• Very remarkable — a plain command to separate from Babylon, but none from Thyalira, where very corrupt principles and practice seem to have been even allowed ; only the fundamentals adhered to, probably, in the standards of the Church." c.omp. Rev. ii. 20, 21, with 24, 25. UNWARRANTABLE SEPARATION. 23 of Asia. It is a fearful thing to divicfc Christ's Church into parties, and to separate ourselves from its unity. 1 God has been pleased to make Christianity a social thing, so that the bestowment of its blessings is, to a great degree, though not wholly, restricted to those who are walking in the brotherly fellowship of Prayer and Sacraments. 2 And shall we, then, profanely and rudely break down the inclosing walls which He has erected around his Church, not more to separate it from the world, than to bind its members together in one indissoluble union 1 3 It is when the Church is most united, that it will most prosper. 4 This was the purport of Christ's prayer, and the fulfilment of it will be the signal of the world's conversion. 5 Yet we dare not, on the other hand, confine this unity to our own communion. We only assert general principles, and leave the application of them to the Divine Spirit's teaching, and the judgment of individual con- sciences. Again, we must observe that it is not the corruption of a part, — not even the larger part of the members of a Church, which retains the essential truths of the Gospel in its autho- rized standards, that can prevent the remaining pure and living members from enjoying free and refreshing com- munion with their living Head. If the unworthiness of ministers does not hinder the efficacy of the pure Word and Sacraments, which contract no real defilement from the impurity of the channel through which they flow ; 6 so neither i Rom. xvi. 17. 2 Thess. iii. 6. Jude 19. Comp. 1 Cor. i. 10—13. " Where the word of God is heard with reverence, and the sacraments are not neglected, there we discover, while that is the case, an appearance of the church which is liable to no suspicion or uncertainty, of which no one can safely despise the authority, or reject the admonitions, or resist the counsels, or slight the censures, much less separate from it, and break up its unity." — Calvin's Inst. b. iv. c. 1. See Appendix I. 2 1 John i. 7. See Calvin on Acts ii. 47. 3 Cant. iv. 12. Eph. iv. 1—6, 15, 16. 1 John v. 19. 4 Psalm cxxii. 3—9; cxxxiii. 1—3. Acts ii. 42—47; iv. 32—35; v. 12—14. 5 John xvii. 20—23. o Article xxvi. Titus i. 5. 24 PRIVILEGES OF THE l.UTIIFtL. does the low state of religion in a Church, (though it must sensibly affect the peace and comfort of the believer,) raise any barrier in the way of intimate communion between the renewed soul and its reconciled God. Through ages of darkness the Church still holds her privileges in reserve for her spiritual children, neither lost nor impaired by the degeneracy of their unworthy brethren. As it has been eloquently and beautifully expressed : — " The Tree of Life does not wither in the Paradise of God, because the sinner cannot lawfully gather its fruits ; the sins and errors of a thousand years cannot defeat the settlement of Christ, as long as the subject of the bequest exists under the rightful conditions to claim it. Individual guilt, though it tainted every member, cannot annul prerogatives promised in per- petuity to a constitution : they " are not dead, but sleep ;" and though the blessings appropriated to the Church lay dormant for centuries, they start into vitality fresh and genuine as on the day of Pentecost, the instant that the prayer of faith makes them its own." ' In conclusion, how thankful should we be for the scrip- tural code of doctrine, the well-ordered plan of ecclesiastical government, and the "form of sound words," 2 with which our Church has furnished us; and which we should learn how to value in this unsettled and stormy age ! May it be more and more freed from those imperfections, which hinder its successful operations, and clog its movements ; and may we be found in the day of trial, its humble and faithful, as well as enlightened and conscientious adherents! While we " prove all things, let us hold fast that which is good ;" 3 and become daily more steadfastly attached to the religion which we profess, and the Church to which we belong ! May our attachment be based not upon blind prejudice, but upon sound principle: so that we may be able to state the scriptual grounds of that preference which we entertain for i Sermon on Church Education in Ireland, by the Rev. W. A. Butler, p. 27, 28. 2 2 Tim. i. 13. 3 1 Thess. v. 21. APPLICATION. 25 her order and worship, " to every one that asketh a rea- son " ' of our regard. Above all, let us give more earnest heed to the saving truths which our Church teaches, and treasure them up in our hearts ; that we may be truly living members of Christ's Church, and be kept sound in the faith, holy in spirit, and exemplary in life ? l 1 Peter iii. 1. APPENDIX. A. [page 15.] 1. "The Church," fi tKK\rt, which denotes a public meeting, TT 1 o and to my which means a set assembly, regularly held, for some special purpose, at an appointed time and place, and under due authority. (Leigh's " Critica Sacra.") So it is used in Matt. xviii. 17; Acts xv. 22 ; and, in this sense, it is the usual title of the congregation of the children of Israel ; as Acts vii. 38. 3. It signifies a Society of Christians, in one place or neigh- bourhood; as in 1 Cor. i. 2; 1 Thess. i. 1, &c. Hence, diminu- tively, the faithful in one family ,- as Rom. xvi. 15; 1 Cor. xvi. 19. 4. Collectively, it is applied to Christian professors generally ; as in 1 Cor. x. 32. 5. Lastly, to the whole of the true Church, the spouse of Christ, as Eph. v. 25, 27. Stephens, in his Greek Thesaurus, says ; " The Holy Spirit has been pleased to call by this name the universal assembly, called out to eternal life, which professes the true religion of Christ ; in which signification the appellation Ka8o\nc?i, (Catholic or uni- versal,) is sometimes added, (not, however, in Scripture. " But sometimes particular assemblies, into which that universal one 26 APrENDix. 27 is distributed, are understood by this name, as "the Church at Corinth," " the Church of the Thessalonians," " the Church of Ephesus." And at length the name " Church " began to be used for the place in which the congregation of God's people meet for Divine worship : as " concio," in Latin, for the place where the assembly is collected." In this last sense some explain the word in 1 Cor. xi. 18, 22. B. [page 15.] The definitions of a Church vary in form, but agree in sub- stance, with the text, and with each other. The xixth Article gives only two marks of a true Church . — "preaching the pure Word of God," and " the due administration of the Sacraments, according to Christ's ordinance in all those things that are of necessity requisite." In the xxviiith Homily, three are mentioned ; "pure and sound doctrine, — the Sacraments ministered according to Christ's holy institution, — and the right use of Ecclesiastical discipline." This definition is much more stringent than the former, and is obvi- ously intended to exclude the corrupt Church of Rome, to which purpose it is applied. But, in truth, it is too rigid in the third clause, for our own Church. Dean Nowell, more cautious, gives three chief and necessary marks ; — " Preaching the Gospel, Prayer, and pure administration of the Sacraments ,•" besides two others, less essential, indeed, but still highly important: — "a regular order of Church Government and Ecclesiastical discipline." But, he judiciously observes, that the latter had become almost im- practicable in his day, through the general corruption of man- ners, and dislike of restraint and correction, especially among the rich and sreat. Is it less so in our own 1 C. [page 15.] "The Church is universal throughout the whole world, where- soever the Gospel of God, and the Sacraments be." " Where- soever the substance of the Word and the Sacraments remaineth, there is the holy Church, although Antichrist there reign." {Luther on Galatians, i. 2 ) " God in Popery preserved Baptism to be a testimony of the covenant." {Calvin's Institutes, B. iv. ch. 1.) 28 APPENDIX. D. [rAt;E 15.] " Because the only object which separateth our's from other religions is Jesus Christ, ia whom none but the Church doth believe, and whom none but the Church doth worship, we find accordingly the Apostles do every where distinguish hereby the Church from infidels and from Jews, accounting " them which call upon the name of our Lord Jesus Christ to be his Church." — (Hooker, Eccles. Pol. v. 68, [6].) E. [page 16.] " There is not the least contention and variance, but it blemish- efh somewhat the unity that ought to be in the Church of Christ, which notwithstanding, may have not only without offence or breach of concord her manifold varieties in rites and ceremonies of religion, but also her strifes and contentions many times, and that about matters of no small importance, yea, her schisms, factions, and such other evils whereunto the body of the Church is subject, sound and sick remaining both of the same body, as long as both parts retain by outward profession that vital sub- stance of truth which maketh Christian religion to differ from theirs which acknowledge not our Lord Jesus Christ, the blessed Saviour of mankind, give no credit to his glorious Gospel, and have his Sacraments, the seals of eternal life, in derision. What side soever it be that hath the truth, the same we must also acknowledge alone to hold with the true Church in that point, and consequently reject the other as an enemy in that case fallen away from the true Church" (Hooker, Eccl. Pol. v. 68 (6).) See also ni. 1. (7, 8.) " When we acknowledge that any society is a true Church, we ought to be supposed to mean no other, than that the covenant of grace, in its essential constituent parts, is preserved entire in that body ; and not that it is true in all its doctrines and decisions." (Bishop Burnet on Article xix. p. 274.) F. [page 16.] "That Church of Christ, which we properly term his body mystical can be but one ; neither can that one be sensibly dis- cerned by any man, inasmuch as the parts thereof are some in heaven already with Christ, and the rest that are on earth (albeit their natural persons be visible) we do not discern under this property, whereby they are truly and infallibly of that body." (Hooker, Eccl. Pol. iii. 1, (2).) APPENDIX. 29 G. [page 17.] Thus also Nowell's Catechism, p. 68 : — " Q. Are not then all they that be in this visible Church, of the number of the elect to everlasting life 1 — A. Many, by hypocrisy and counterfeiting of godliness, do join themselves to this fellow- ship, which are nothing less than true members of the Church. But, forasmuch as wheresoever the word of God is sincerely taught, and his sacraments rightly administered, there are ever some appointed to salvation by Christ, we count all that whole company to be the Church of God, seeing that Christ also pro- miseth that himself will be present with two or three that are gathered together in his name." — See Hooker, Eccl. Pol. B. iii. 1. (8 ;) v. 68. (6.) H. [page 20.] " This is only an authority of order, for the maintaining of union and edification. And in this a body does no more as it is a body, than what every single individual has a right to do for himself. He examines a doctrine that is laid before him ; he forms his own opinion upon it: and, pursuant to that, he must judge with whom he can hold communion, and from whom he must separate." (Bp. Burnet, on Art. xx.) I. [page 23.] On the subject of separation to avoid communion with corrupt members, Calvin judiciously remarks ; — " It is one thing to avoid the company of the wicked, and another thing to forsake the communion of the Church through hatred of evil men. Paul exhorts them that come to the Lord's table, to examine every man himself, not another, or the whole Church. He which eateth un- worthily, eateth damnation to himself, and not to others." Instit. B. iv. c. i., where see much valuable argument to the same, purpose. ^ CHAPTER II. THE HOOK OF COMMON PRAYER. Preaching may perhaps be justly considered the chief en- gagement of a minister of the gospel ; as it is the principal means employed by God in the conversion of sinners, and the edification of his Church. But Prayer is the chief exer- cise of the renewed soul,—" the first thing wherewith a righteous life beginneth, and the last wherewith it doth end ;" ' — and it may therefore claim a most prominent part in public worship. Prayer may be regarded either as private, or public ; of the latter only we are now called to treat. Public or com- mon prayer 2 is that worship of God, in which several per- sons unite together in offering up the same addresses to the Lord, either with united voices, or through a single indi- vidual acting as their common representative. The Protes- tant Episcopal Church has adopted each of these methods alternately, and this variety gives a peculiar interest and beauty to her services. In thus representing the congrega- tion, the minister may either use a form of prayer, or may pray extemporaneously. Some Churches have adopted the latter mode ; and, undoubtedly, it has its peculiar advan- tages, though more adapted for private devotion. But our Church has, we think, wisely preferred the former, as pos- i Hooker, Eccles. Pol. v. 23. ~ The term Common Prayer is as old as Justin Martyr, A. D. 143; who, speaking of the manner of receiving a newly-baptized person into the Church, says, — "They make Common Prayers." (Apol. i. 85.) Whether tills was done by a form of Prayer, or not, (a question not easily decided.) the method was previously agreed upon, and closely resembled that which we now use. Cyprian also speaks of "Public and Common Prayer," (Pe Orat. Dom.) See also Ignat. Ep. ad Magnes. ( 30 J FORMS OF PRAYER SCRIPTURAL. 31 sessiog a decided superiority in many inspects, when fairly tried, on an extensive scale. 1 This subject, therefore, will now demand our more particular attention. 2 The use of forms in public worship may be traced up to the earliest times. The first example that we find in the Old Testament, is the song of Moses and the children of Israel upon the overthrow of Pharaoh and his host in the Red Sea. 3 The High Priest used a precomposed form in blessing the people. " The Lord bless thee, and keep thee, &c." 4 Moses also prayed by a set form at the setting for- ward of the ark, and at its setting down again. 5 Many of David's Psalms were written expressly for the service of the sanctuary ; and Solomon, at the dedication of the temple, " used the very form which his father David had penned." G Indeed the synagogue-worship of the Jews, which our Lord sanctioned by his attendance, was mainly made up of the use of such forms. 7 1 One exception may perhaps be made with advantage. The Bishops, at the Savoy Conference, stated " That custom allowed the use of extempore prayer before sermon." — Bishop Short's Church History, Vol. ii. p. 227. See also Bishop Hall's Works, Vol. ix. pp. 654, 762. Pratt's Ed. 1808. See Cardwell's "History of Conferences," pages 337, 371. 2 See Appendix A 3 Exod. xv. 1— 51. If it be objected that this is a form of Praise, which Dissenters, and other opponents of our Liturgical forms freely use in Public Worship; we may reply in the following lines: " Crito freely will rehearse Forms of prayer and praise in verse : Why should Crito then suppose Forms are sinful when in prose ? Must my form be deemed a crime Merely from the want of rhyme ?" Rev. J. Newton's Apologia: i. 4 Numb. vi. 23—27. 5 lb. x. 35, 36. Comp. Psalm lviii. 1. t> Psalm exxxii. 8 — 10. Comp. 2 Chron. vi. 41, 42. Gurnall remarks upon this subject. "If it had been of such dangerous consequence to have prayed by a set form, as to make our prayers abominable, would God have omitted to warn his people of it, especially when he foresaw that his Churches generally in their assemblies, would make use of them for 1300 or 1400 years?" — Christian Armour. Eph. vi. 18. c. 43. See also Hooker : Eccl. Pol. v. 26. 7 See the proofs in Wheatly, p. 3. 32 THE BOOK OF COMMON PRAYER. But why need we refer to the usage of God's ancient peo- ple, when our blessed Lord himself has given us a form of prayer ; ' — which if we are not bound to use upon all occa- sions, should, at least, be sufficient to satisfy us respecting the lawfulness and propriety of such a mode of worship'? 2 Hence we find that, although the saints of God have not been limited to the use of forms in their addresses to the throne of grace, yet they have freely adopted this mode of private devotion, and generally preferred thus to embody their feelings in public worship. The testimony of our own learned and pious advocate Hooker, on this head, is worthy of consideration. " No doubt, from God it hath proceeded, and by us it must be acknowledged a work of singular care and providence, that the Church hath ever held a prescript form of common prayer, although not in all things everywhere the same, yet for the most part retaining still the same an- alogy. So that if the Liturgies of all ancient Churches throughout the world be compared amongst themselves, it may be easily perceived they had all one original mould, and that the public prayer of the people of God in Churches thoroughly settled, did never use to be voluntary dictates, proceeding from any men's extempore wit." 3 Before the Reformation, different Latin service-books were used in England, called the uses or orders of Salisbury, Hereford, Bangor, &c. 4 These were full of superstitious innovations,- such as prayers for the dead, invocation of saints and angels, worship of the virgin Mary, and the idola- try of the mass. When, therefore, our reformers had laid the foundation of true religion, by the translation of the holy scriptures into i Matt. vi. 9—13. Luke xi. i. 4. 2 For other Scriptural examples, see Deut. xxvi. 5 — 10, 13 — 15. 1 Chron. xvi. 7 — 36, 41. Comparing Psalm cv. cvi. Also 2 Chron. v. 13; vii. 3; xx. 21. Ezra iii. 11. with Psalm exxxvi. See also 2 Chron. xxix. 30. Joel ii. 17. 3 Eccl, Pol. v. 25 (4) Appendix B. 4 See the Preface to the Prayer Book, " Concerning the Service of the Church." PEAYER BOOK NOT POPISH. 33 the English tongue ; ' — their first care was to provide the people with a reformed Liturgy in English : in which work " they resolved to change nothing merely in opposition to received practices," 2 but to adhere as closely as possible to the doctrine of Christ, and the examples of the primitive Church. This important task was . entrusted to a commit- tee, consisting of the most learned bishops and divines, under the superintendence of Archbishop Cranmer ; and was ac- complished by them in the year 1548. 3 This great work afterwards underwent some important changes, chiefly at the suggestion of Martin Bucer and Peter Martyr, two foreign divines of reputation for learning and piety ; and was repub- lished in 1551, as "King Edward's Second Book," under the highest sanction of the Church, and with the authority of parliament. Having been interdicted in the reign of Mary, it was re- stored by Queen Elizabeth, 1559, with some slight altera- tions, at the recommendation of some of England's best divines. 4 Thus it continued till the accession of James I., in 1603 ; when, (after a conference, held at Hampton Court, between Archbishop Whitgift, assisted by other learned Episcopalians, 5 and some leading puritans,) a new edition appeared, enlarged and improved. Having been for a time suppressed, during the unhappy rebellion, and subversion i Wickliffe's Bible was written in MSS. in 13G0. Tindal's Testament was printed in 1526. Coverdale's Bible in 1535. Matthewe's in 1537. Cranmer's, 1539, &c, &e- 2 Bishop Burnet's History of the Reformation, Abridged. B. ii. 1548. 3 Besides the Archbishop, this Committee was composed of Bishops Goodrich, Holbbech, Day, Skip, Thirlby, and Ridley, and Doctors May, Taylor, Heynes, Redmayne, Cox, and Robertson. See Wheatley's Intro- duction. 4 Archbishop Parker, Doctors Cox, May, Bill, Pilkington, and Sandys; Sir T. Smith, and Messrs. Whitehead, Grindall, and Guest. Dr. Cardwell has shown that these Divines did not originate all the changes made at this time. "History," p. 21. 5 Bishops Bancroft, Matthews, Bilson, Babington, Rudd, Watson, Robinson, and Dove; Doctors Montague, Ravis, Bridges, Andrewes, Overall, &c. The King himself was the principal actor in this Conference ; the Archbishop was too infirm to take any active part in it Cardwell, Hist. pp. 137—212. 34 THE BOOK OF COMMON PRAYER. of the old constitution in Church and State; 1 the English Prayer Book was finally established by Charles II., at his restoration, in 1661, after a similar meeting to the preceding, called the Savoy Conference. The various changes it has undergone, though not unimportant, have still left it essen- tially the same work as it came from the hands of the martyrs and confessors of the Anglican Church. 2 Such is the history of the Prayer Book ; — let us now consider some objections brought against it. First, it is said to be a remnant of Popery, and to retain ceremonies which have been abused to superstition. To this we answer, that our Prayers are much older than Popery, having been derived, either from Scripture, or from Primitive Antiquity. And if, in some cases, they are of a later date, shall we on that account reject them, when they breathe the purest spirit of evangelical religion 1 Surely it were thankless and unwise, to throw aside the precious censor in which has been offered up the pious incense of many fervent souls in the midst of ages of dark supersti- tion T As for the ceremonies which our Church has re- tained, they are kw, simple, and expressive. 4 We are not of " them which think it always imperfect reformation that doth but sliear and not flay"' 3 We prefer the sober judg- ment of Hooker ; — " As far as they (the Romanists) follow reason and truth, we fear not to tread the self-same steps wherein they have gone, and to be their followers. Where Rome keepeth that which is ancient and better, others whom l At the execution of Archbishop Laud in 1644. " On January 3, 1645, its public, use was forbidden by the Parliament; and on August 23, of the same year, its use in private, under severe penalties." Cardwell, p. 242. - An account of these alterations will be found in the remarks made on the different parts of the Liturgy, in this work. Much interesting informa- tion respecting the various changes, and attempted reforms of the Prayer Book, will be found in Dr. Cardwell's work 3 " We were not like women and children, when they are affrighted with fire in their clothes: we shook off the coal indeed, but not our gar- ments; lest we should have exposed our Church to that nakedness, which the excellent men of our sister Churches complained to be among them- selves-" — Bp. Jer. Taylor. ■* See Preface concerning Ceremonies. 5 Eccl. Pol. v. 65. FORMS DO NOT HINDER THE SFIRIT. 35 we much more affect, leaving it for newer and changing it for worse; we had rather, follow the perfections of them whom we like not, than in defects resemble them whom we love." 1 But to turn to a more general argument, it is frequently objected against the use of a form of prayer, that it neces- sarily tends to produce formality, which is so strongly con- demned by our blessed Lord as " vain worship," " drawing nigh unto God with the mouth, and honouring him with the lips, while the heart is far from him." 2 To this we an- swer, that formal worship is indeed that " sacrifice of fools," of which Solomon speaks, who " consider not that they do evil." 3 But it is not confined to those who use a form, but. is the inseparable attendant upon all outward religion, which is unaccompanied by true piety, faith, and love." 4 Wherever the heart is not right with God, all pretences of joining with his people, in their acts of solemn worship and service, can be no better than hypocrisy or superstition : and yet we have too much reason to fear that such is the awful state of the great mass of nominal Christians. But to throw the blame of so much empty profession upon the mere use of a form of prayer, would be as far from reason and truth, as tb ascribe the barrenness of a rock to a want of rain, or the unfruitfulness of a worthless tree to the leaves with which it is covered. It has, indeed, been alleged by some, that a form must cramp the energies of the mind, and prevent that free flow of devotional feeling, which ought to be encouraged by those who would draw near in a "spirit of adoption," 5 to l Eccl. Pol. v. 28. 2 Matt. xv. 8, 9. Mark vii. 6. 7. 3 Eccles. v. 1, 4 " If the words of a form suit me, and express the desires and feelings of my mind, the prayer is as much my wvn, as if I had conceived it upon the spot On the other hand, if I have the greatest readiness and fluency in diversifying expressions, so that my prayer should always appear un- studied and new, yet if my spirit, or the spirit of those who join with me. be not engaged in it, though I may admire my own performance, and be applauded by others, it is no better than a mere lifeless form, in the sight of Him who searcheth the heart." Rev. J. Newton's Apologia : i. 5 Rom. viii. 15- Gal. iv. 5, 6. 36 THE BOOK OF COMMON PRAYEIi. " pour out their souls before God." ' But, although we know, that through remissness, unvvatchfulness, and infirmity of the flesh, such may sometimes be the case ; we cannot allow that the general experience of pious worshippers among ourselves at all bears out the above complaint. On the contrary, we can humbly and thankfully affirm, that never have our souls found nearer access to God, or been more animated by the " spirit of grace and supplication," 2 than in the use of the truly scriptural services of our Church. 3 Nay, more than this, many an enlightened Christian among us can testify, that often, when his heart has been cold and wandering, and his devotion has flagged in private prayer, the recurrence to one or another of the spirit-stirring peti- tions of our admirable Liturgy, has awakened in his breast a thrill of sacred feeling, which (like the strings of an Eolian harp smitten by the wind) has rung sweet melody through his soul, and revived all that glow and fervour of devotion, which such language is fitted to inspire. But, it may be asked, does not the use of a form inter- rupt the gracious operations of the Holy Spirit, when He comes, according to the promise, to " help our infirmities," and teach us "• what to pray for as we ought ;" 4 and spe- cially enabling us to suit our petitions to the peculiar situa- tion and circumstances in which we are placed ? We reply, that we think not ; but, on the contrary, that He works as freely and as truly, though not, perhaps, so sensibly, in the case of him who uses a form, as in that of one who prays extemporaneously ; the effectual aid imparted being' propor- 1 1 Sam. i. 15. ~ Zech. xii. 10. a Mr. Newton observes, " Blessed be God, there are many living wit- nesses, who can declare to his praise, that a form does not restrain, much less preclude the exercise of grace. They know, and are sure that their Lord and Master owns and comforts them in what their brethren hastily condemn them for." — Apol. i. The testimony of the eminent Robert Hall is valuable on this point. " We, as Dissenters, for the most part use and prefer free prayer. But God forbid we should ever imagine this the only mode of prayer which is acceptable to God. We cannot doubt that multitudes of devout persons have used forms of devotion with great and eminent advantage." — Works, Vol. v. p- 292. 4 Rom. viii. 26. ADVANTAGE OF STUDYING A FORM. 07 tioned to the grace which is called into exercise, not to the number or fluency of the words employed in expressing it. The gift of prayer, which, like any other spiritual gift, is capable of improvement by cultivation, may be less fre- quently called out in the one case than in the other ; although there are not wanting suitable opportunities for its exercise, either by the ministers or members of our Church. But the grace of Prayer is wholly irrespective of gifts, and far more valuable than any ; and is within the reach of those " little ones " of Christ's flock, who occupy the lowest place in mental attainments. The truth is, that the Spirit of God is not to be confined to human channels ; and yet he is pleased to work ordi- narily by the most fitting instruments. If, then, we suppose a minister to be so highly gifted with the spirit of utterance, wisdom, and knowledge, as to be able to compose extempo- raneously a prayer, or a series of prayers, as holy, as becoming, as fervent, and as reverent as our Church ser- vices ; having, besides, the advantage of being able to suit his words to the present occasion ; he might no doubt, in some instances, claim the palm of superiority over one who was confined to an invariable routine of forms, however comprehensive and particular, as well as excellent and scrip- tural. But this, we know from experience and observation, is far from being a common case. Few indeed are the ministers, however " eloquent and mighty in the Scriptures," who can pray continuously in a manner at all comparable with our Liturgy ; while a very great number are found to come short of that standard of excellence, which is required to keep up the interest of a congregation in this most impor- tant part of public worship. If, then, we lose something in the use of a form, from its want of ready and perfect adapta- tion to present circumstances and emergencies ; we gain much in the freedom which we enjoy from those many inconveniences, which are apt to arise from the changeable frames and feelings of the minister, being communicated too suddenly, and (as it were) electrically, to the whole body of the people ; now exciting, then depressing them, 38 THE BOOK OF COMMON PRAYER. and not unfrequently producing a shock of surprise and bewildered sensation, which must be felt to be conceived. 1 But this is not all. We possess another very important advantage in the use of a Form, from the mere fact of its being able to be well understood by those who are called upon to join in it. Would, indeed, that our excellent Liturgy were always used with understanding, even by a large proportion of our congregations! But this ignorance, so deplorable and discreditable, and, we fear, so common, is entirely our own fault, not that of the forms themselves. If ministers did their duty in calling the attention of the people to this important subject, 2 and were the mass of pro- fessing Episcopalians, willing to be taught their duty in this respect, we are persuaded that the real advantages which we possess would soon become too apparent to need any further comment. When a minister of great gifts, and rapid, fervent elo- quence is engaged in public, extempore prayer, he is very liable to outstrip the comprehension even of his intelligent hearers, much more the devotion of his humbler audience. 3 But the Prayer Book is ever with the untaught worshipper, in which he can "study his prayers," day by day, "and read his duty in his petitions." 1 For the scriptural charac- ter of our Liturgy gives it this pre-eminent advantage ; that, while it can be made intelligible to a child, it contains food for the enlarged expansion of the most cultivated minds : while, at the same time, it points to so high and just a stan- 1 To this we may add, that the labouring recollection, embarrassed manner, and hesitating delivery of many extempore speakers, are very pre- judicial to public devotion, giving pain to one part of a congregation, and exciting disgust and levity in another. 2 By means of plain and practical Lectures on the Liturgy, of which we have many excellent patterns in print, e. g. Archbishop Seeker's Lectures on the Catechism, Walker's (of Truro) on the same, and Biddulph's Essays on the Liturgy. 3 " There is perhaps a manner of speaking in an unknown tongue, even when the language of our own country is used; a height of compo- sition, an abstruseness of thought, an obscurity of phrase, which common Christians cannot understand." — Doddridge on 1 Cor. xiv. * Bishop Jeremy Taylor. BENEFIT OF HAVING THE LITURGY. 39 dard of Christian piety, that we may there read " what manner of persons we ought to be in all holy conversation and godliness." 1 The more it is studied, we venture to affirm, the more, by God's blessing, it will grow upon the admiration and regard of those who daily use it as their companion to the mercy-seat. If we are forbidden to pray in public in an unknown tongue, lest ^ the understanding be unfruitful ;" 2 and if wo are directed to " pray with the spirit, and with the under- standing also :•'.' 3 then is it not important for us to become previously well acquainted with the meaning of those peti- tions which are offered up in our hearing ; that we may not only say " Amen " 4 to them, but may also be able readily to enlarge upon them, and ramify them in our thoughts, so as to suit the specific wants and exercise of our own souls. 5 Again, if the Church of Christ is to be " the light of the world," as " a city set upon a hill ;" G the " pillar " to which " the Truth " is affixed, and " the ground " 7 on which it is displayed for the glory of God, and the illumination of the dark places of the earth : then is this end apparently best answered by a written standard of truth, and form of wor- ship, which following the models of inspiration, and in great part taken out of the sacred volume, 8 shall exhibit to i 2 Peter iii. 11. 2 1 Cor. xiv. 14. 3 V. 15. 4 v. 16. 5 " If you seek to join solemnly and earnestly in that daily Ritual, so far from finding your increased familiarity with its words a hindrance to your devotion, this will be the greatest help to it. For having to take no thought of the language, but only of the matter and object of your prayers, you will be able to give yourselves up more entirely to the one idea, which ought then to possess your soul, — that of Him to whom you are speaking; your desires will come to flow naturally and undisturbedly in the chan- nels here provided for them; and the sense of your different wants will soon habitually arise to your mind, in that form and sequence which the expression of them in our Liturgy suggests." — College Life, by the Rev. T. Whytehead, pp. G3, 64 r» Matt. v. 11. 7 ITim. iii. 15. 8 As the Psalms, Lessons, Hymns, (two excepted,) the Lord's Prayer, Epistles and Gospels, and a great proportion of the substance, and even ihe words of the various Services. 40 THE BOOK OF COMMON PRAYER. succeeding generations a true picture of Evangelical Chris- tianity. We see and know, by long and happy experience, that this has been the case with our excellent Liturgy ; which, like some curiously wrought piece of antique plate, of solid worth and elegant design, has come down to our times, a precious heir-loom from our venerated ancestors. In this costly vessel of exquisite workmanship, the sacred treasures of Gospel truth, and the rich deposit of an orthodox Creed, have been conveyed unimpaired to the remote ages in which we live. 1 The Prayers of our Church were the compositions of holy men of different times, collected and revised by the Fathers of the English Reformation, and en- riched by additions of their own, not inferior in excellence. The very circumstances in which this incomparable manual of devotion was drawn up by those enlightened and devoted men, some of whom afterwards sealed with their blood their testimony to the truth, must greatly enhance its value in the eyes of all Protestants. 2 But, in addition to this pe- culiar claim upon our veneration and regard, its own in- trinsic worth has justly earned the highest esteem and com- mendation of all impartial judges. 3 At the fire which has burned on this altar, age after age, as it passed by, has relumed its fading torch ; and while whole congregations of Protestant orthodox Dissenters have openly lapsed into heresies and blasphemous doctrines, the Church of England, even in the time of her lowest depres- sion, (alas ! how low she too was permitted to fall) still "held forth the word of life" 4 as a beacon-light to her children, and recalled many a wandering footstep to the good old paths of scripture truth, and evangelical righteous- 1 The Creeds of the ancient Christian churches were considered the "Depositum" or Trust of the Church. — Bishop Burnet's Introduction to Expos. Art. See 2 Tim. i. 13, 14. 2 " Those reverend Fathers and great Divines in the days of King Ed- ward the Sixth, of whom some constantly suffered for the profession of the truth; and others were exiled in the time of Queen Mary." — Canon xxx. 3 See Appendix C. * Phil. ii. 16. GUILT OF INCONSISTENCY. 41 ness, through simple faith in a Divine and crucified Saviour. 1 Nor must we be surprised that even this excellent formu- lary has not escaped without censure ; nor do we pretend that it is entirely free from those imperfections which seem to be inseparable from human infirmity. Some of the ob- jections which have been raised against the Prayer Book have been already considered, and others will be noticed in due course, as the passages referred to, come before us. In general we may remark, that to a mind warmed and elevated by the Spirit which breathes throughout them, the greater part of these difficulties will vanish, upon closer acquaintance, as a mist when the sun arises. One more objection only, and that of a general character, demands a brief consideration : namely, that the Church Prayers are full of " vain repetitions." 2 It cannot be denied that the frequent repetition of the same forms, is apt to cause weariness in light and unreflect- ing minds. But this is a disease not to be cured by indul- gence, but by severer means, — the " bitter herbs " of deep repentance, and serious self-examination. As to the charge itself we reply, that it is founded upon an erroneous inter- pretation of our Saviour's words, who cautioned his dis- ciples, not against repetitions in prayer generally, but against "vain" or "unmeaning''' repetitions, such as the "heathen" used in their idolatrous rites, and hypocrites in their formal services, " thinking that they shall be heard for their much speaking." 3 That mere repetition of the same words in prayer is not sinful, or displeasing to God, we may be assured both by the instances we have of such reiteration l Another advantage of the Prayer-Book is, that it " exemplifies the Communion of Saints, and assists that communion, by the knowledge that so many are surrounding the throne of grace together, and offering up the same prayers." — Dr. Schmid, a Lutheran Missionary, at the Anniversary of the Prayer Book and Homily Society, 1845. 2 Matt. vi. 7. 3 fifi pdTToXoynarire. Use not unmeaning verbosity, words without ideas."— Scott. Comp. 1 Kings xviii. 26—29. Acta xix. 34. Such repe- titions are still in use among both Jews and Papists- 4* 42 THE BOOK OF COMMON JPKAYEK. in the Psalms of David, intended for public worship, 1 and also from the example of our Lord himself; who, in his agony, " prayed three times, using the same," or nearly the same " words." 2 In conclusion, we may observe that it would indeed be well, if all who joined in the scriptural and fervent prayers of our beloved Church, were truly alive to their import, and felt in their hearts the very spirit which dictated them. " Not every one that saith unto me, Lord, Lord, shall enter into the kingdom of heaven," 3 — was the warning voice of our Redeemer to his disciples of old ; and may well be addressed to many nominal Christians among ourselves. Do not our very prayers condemn us, while we rest in a dead form, without any of the life and power of true Christianity? As the Lord said of the Jews, so may we say of the members of the Protestant Episcopal Church, with reference to their Public Services: — "They have well said all that they have spoken. O that there were such a heart in them, that they would fear God, and keep all his commandments always, that it might be well with them, and with their children for ever." 1 See Psalm cvii. 8, 15, 21, 31; cxxxvi. used 2 Chron. xx. 21. Also Solomon's Prayer, 1 Kings viii. 32, 34, 36, &c. 3 Matt. xxvi. 39, 42, 44. 3 Matt. vii. 21. 4 Deut. v. 28. 29. APPENDIX. A. [page 31.] FAMILY PRAYER. We have said nothing of Family and Social Prayer, which seem to be intermediate between Private and Public Worship ; and may fairly be comprehended in the definition given of the latter. Indeed, the Church Service is very suitable for both these pur- poses, and has been extensively and profitably so used, espe- cially in the way of selection. 1 But we have no wish to confine any Christians, who have the gift of Prayer, to the use of a form on s ch occasions ; nor does there appear any sufficient reason why our authorized forms should be considered binding upon Episcopalians, for this object. Bishop Hall's judgment on this point is worthy of regard — " God is a free Spirit, and so should ours be in pouring out our voluntary devotions, upon all occa- sions. Nothing hinders, but that this liberty and Public Liturgy should be good friends, and may go hand in hand together." And again, " I do from my soul honour both. I gladly make use of both, and praise God for them, as the gracious exercises of Christian piety, and the effectual furtherances of salvation. There is place enough for them both, they need not jostle each other."— Works, Vol. ix. pp. 651, 760. B. [page 32.] The originals of our Church Services may be traced back, with more or less clearness, fulness, and particularity, (dimin- ishing, of course, as we ascend higher, and possess more i King Edward's Primer, or Private Prayer for every day in the week, was taken out of the Daily Service. (43) 44 APPENDIX. scanty materials) for fourteen or fifteen hundred years. They generally consisted of two portions, the latter of which, the Comniunion Office, was anciently called the Liturgy. They were handed down " memoriter," till the end of the third century, after which they were committed to writing. The principal Liturgies are — 1. The Oriental, ascribed to St. James, used at Jerusalem and Antioch; older than the council of Chalcedon (a. d. 451.) The order and substance the same in Justin Martyr's time. Other branches were that of Coesarea, compiled by Basil, and that of Constantinople by Chrysostom. 2. The Alexandrian, ascribed to St. Mark, quoted by Origen, (a. d. 220.) completed by Cyril of Alexandria, (a. d. 412.) 3. The Roman, completed by Gregory the Great, (a. d. 590,) but derived from ancient sources, probably as far back as the second century : with its braches, as the Ambrosian and African. 4. The Galilean, used at Lyons, in Gaul, and referred, through Irenseus, to St. John. This is supposed to have had offsets in the Mosarabic, and Ancient British. — See Palmer's Orig. Liturg. vol. i. Walker's Element. Liturg. l It may be interesting to some of our readers to know, that the Scotch Kirk originally possessed a Liturgy, which continued in use till the year 1636, when Archbishop Laud's unhappy attempts to enforce his New Service Book, threw all forms into disrepute. — See M'Crie's "Sketches of Scottish Church History," pp. 203, 204 This is probably the book alluded to by Hooker. (Ecc. Pol. v. 27,) mentioned by Strype, as first printed in Latin, 1556, by the exiles at Geneva, with Calvin's approbation, and afterwards trans- lated into English, and " approved and received by the Church of Scotland." — See Note to Keble's edition of Hooker. The Wesieyan Methodists have an abridgement of the Prayer Book, prepared for their use, by their founder, entitled "The Sunday Service of the Methodists, with other occasional ser- vices." C. [page 40.] Bucer thus speaks of the English Liturgy. " In the order of the Communion and Daily Prayers, I see nothing appointed in the book which is not taken out of the Sacred Scriptures, if not in express words, as the Psalms and Lessons, yet hi i The Liturgies which have come down to us contain many manifest corruptions, and the authenticity of the present text cannot be implicitly- depended upon. — Palmer, vol- i. 9 — 12. APPENDIX. 45 sense, as are the Collects. Also the manner of these Lessons and Prayers, and the times when they are to be used, are con- stituted very agreeably both with the word of God, and the obser- vation of the ancient churches." — Censura. c. i. in his Scrip. Anglic, p. 456. John Wesley thus expresses his opinion of it, in the preface to his " Sunday Service." " I believe there is no Liturgy in the world, either in ancient or modern language, which breathes more of solid, scriptural, rational piety, than the Common Prayer of the Church of England. And though the main of it was compiled more than two hundred years ago, yet is the lan- guage of it not only pure, but strong and elegant in the highest degree." The eloquent Baptist Minister, Robert Hall, says of it, " The evangelical purity of its sentiments, the chastised fervour of its devotion, and the majestic simplicity of its language, have combined to place it in the very first rank of uninspired com- positions." CHAPTER III. THE DAILY SERVICE. The first service in our Prayer Book is " the order for daily Morning and Evening Prayer T l The reason of a daily service is founded upon the order of nature, which seems daily to present a fresh call to ac- knowledge God's providential mercies — " They are new every morning^ 2 The ancient people of God daily offered their morning and evening sacrifice : 3 and while we are so far before them in religious privileges, shall we come short of them in grateful and devout acknowledgment ? If their typical offerings were a " sweet savour" unto the Lord, so that on these occasions He promised to " meet with the children of Israel," by a peculiar manifestation of his " gl° r y ;" 4 how much more assuredly shall our " spiritual sacrifices" of prayer and praise be " acceptable to God" 5 through the atonement of Christ 1 David teaches us to re- gard prayer as a daily service, when he says, " Let my prayer be set forth before thee as incense ; and the lifting up of my hands as the evening sacrifice.' 1 '' B Though driven from the courts of the Lord, he purposed to be as regular at his devotional services, as the Priests were in offering their sacrifices and burning incense before Him. In like manner, i Called, in the first Prayer Book of Edward VI. " Matins, and Even- song." 2 Lam. iii 23. 3 Exod. xxix. 38—46. See Scott's Commentary, and Calvin on Acts iii. 1. 4 Verses 41 — (comp. Gen. viii. 21. Marg. "savour of rest.") 43. 5 1 Peter ii. 5. 6 Psalm cxli. 2. See Scott's Commentary. Comp. lv. 17; xcii. 1, 2. (40) REASON OF DAILY rRAYFR. 47 our blessed Lord, in the form of prayer which He taught his disciples, evidently implied a daily repetition of it, in the words, " Giye us this day our daily bread." l Nor will it suffice, in all cases, to perform our morning and evening devotions in private. " No Christian," says Bishop Hall, " will think it enough to pray alone." 2 The first disciples " continued daily with one accord in the tern- %>le ,-" 3 doubtless attending its appointed services, at the ac- customed hours of prayer. And St. Paul exhorts the He- brew Christians " not to forsake the assembling of them- selves together," 4 in public worship, even at a time when such meetings might expose them to reproach and danger from cruel persecutors. Thus we find that the Primitive Church regularly kept up her public services, first on the Lord's Day, and afterwards on every day of the week. 5 Surely it is reasonable, that, as we daily receive common mercies, so we should daily acknowledge them in Common Prayer. And, as we daily need fresh supplies both tempo- ral and spiritual, for our public as well as private wants, we should daily approach the " Throne of Grace" together, through our Great High Priest. 6 And as there are special promises joined to Public Prayer, 7 and special advantages attendant upon it, 8 so by its habitual neglect, we inflict in- jury upon others as well as upon ourselves. 9 But although this service of our Church was designed to be used daily in public worship, where circumstances would admit of it ; it l Matt. vi. 11. Cyprian applies this to the daily reception of the Lord's Supper, a clear proof of the daily observance of that ordinance in his time; which doubtless must have been in public worship. See Bingham. Ant. xiii. ix. 7. Cyprian De Oraf. Dom. 2 Contem. B. v. 4. 3 Acts ii. 40. 4 Heb. x. 25. s s e e Bingham's Antiq. xiii. ix. 1, 7. g Heb. iv. 14—16. 7 Matt, xviii. 19, 20. 8 2 Cor. i. 11. Comp, Psalm exxii. 9 Hooker judiciously remarks: — "The good which we do by public prayer, is more than in private can be done, for that besides the benefit which is here, is no less procured to ourselves, the whole Church is much bettered by our good example ; and consequently, whereas secret neglect of our duty in this kind is but only our own hurt, one man's contempt of the Common Prayer of the Church, may be, and oftentimes is, most hurt ful unto many." — Eccl. Pol. v. 21- (2). 48 DAILY TEAYER. does not appear that it was ever intended to supersede the use either of Private or Family Prayer. 1 And though it was appointed for every day in the week, yet suitable addi- tions are provided for the Sabbath service ; thus marking off that day, which is emphatically the Lord's, so as to distin- guish it from all the rest. 2 [With such an advocate of daily public service as our Author, the Committee feel that, in sentiment, they have scarcely any, and that in practice they would have no dis- agreement. In the present condition of society, few, who will duly follow the Author's judicious advice — never to al- low attendance on public worship in the week to encroach upon domestic and private religious duties — would be able to engage in the daily service of the Church. Indeed, the following admission will be found in Appendix A. " It may be doubted whether it is practicable to restore the daily pub- lic worship of God." Still, the fear seems authorized, that a praiseworthy admiration of our Church institutions may have led our Author here to advocate that, which if the ec- clesiastical authorities ever contemplated, they at least left optional, and which has been unprofitable in its use, and is becoming partizan in its character. All that the heading of the Morning and Evening Prayer would seem to imply, is that, whenever public worship happened to be held on any day, the following service was prescribed. Custom, too, has sanctioned this construction ; and a wide observation leads to the fear that, excellent as the Liturgy is in itself, yet, its habitual use, when unaccompanied by the preached word, is apt to degenerate into formality. Nor will our Author's Scriptural proofs bear scrutiny. St. Paul's exhortation to the Hebrews, " not to forsake the assem- bling of themselves together," will scarcely be regarded as requiring daily meetings. And the first disciples " continu- ing daily in the temple," under extraordinary circumstances, 1 See Appendix A. 2 As the burnt-offering on the Sabbath, was double that on common days, Numb, xxix- 3 — 10. EXHORTATION. 49 and under great religious excitement, cannot be pleaded as an example of every-day life. If so, they who advocate the phalanstery and a community of goods, will not be without Scripture warrant. (See Acts ii. 44 — 46.) Indeed, our Author admits, and Bingham proves, that the daily service was not set up until the third century, when inspiration had ceased, and when error and form had too much displaced the truth and power of the Spirit. While, however, the Committee in this connection, ex- press themselves thus, they cannot but regret that such week-day services as the condition of society allows, are not more common, and better attended. With all that pray for the peace and prosperity of Jerusalem, too, they would look forward with hope to that millenial state, when the curse of labour being at least partially removed, we can perpetually spend our time in the temple, beholding the fair beauty of God.] THE SENTENCES. In order to solemnize the mind, and prepare it for com- munion with God, the Daily Service opens with the reading of one or more sentences, taken from Holy Scripture, and suited to awaken the careless sinner, ' encourage the trem- bling penitent, 2 humble the proud and self-righteous, 3 and detect the delusion of the formal worshipper. 4 Though but few are read at the same time, yet the whole selection may profitably engage our thoughts, during the interval which occurs between our being seated in the place of worship, and the commencement of the service. THE EXHORTATION. In the Exhortation, which follows, the minister anection- i Ezek. xviii. 27. (In King Edward's Second Book this text was as follows: "At what time soever a sinner doth repent him of his sin from the bottom of his heart, / will put all his wickedness out of my remem- brance, saith the Lord.") Matt. iii. 2. 2 Psalm li. 3, 9, 17. Dan. ix. 9, 10. Jer. x. 24. Psalm vi. 1. Luke xv. 18. 1 John i. 9. 3 p sa lm li. 3, 17 ; clxiii. 2. 1 John i. 8. * Joel ii- 13. See Biddulph's Essays on the Liturgy, v. 1. p. 8—14. 5 50 CONFESSION. ately invites his " Dearly beloved Brethren" ' in Christ, to acknowledge their sins before " God, our heavenly Father ;" 2 a duty at all times needful to be performed; but especially in public worship, 3 the ends of which arc set forth in a brief and comprehensive manner : 4 urging them to " accompany him with a pure heart and humble voice, 5 to the throne of the heavenly grace ;" 6 that confessing their sins, they " may obtain forgiveness of them by his infinite goodness and THE CONFESSION. The Rubric 8 then reminds us, that we ought all to join in the humble Confession to God, " falling low on our knees before his footstool," 9 as " miserable offenders," 10 who have deserved nothing but condemnation by our sins both of omis- sion and commission, 11 and who have no power to help or save ourselves. 12 This " admirable form of Confession," which is, in fact, " an epitome of the whole Gospel," 13 — " traces up all our wanderings from God to the fountain- i Rom. xii. 19. Phil. iv. 1. 1 Peter ii. 11. 2 2 Cor. v. 20. Jer iii. 13. (comp 4.) Luke xv. 18, 19. 3 James v. 16. 1 John i. 8, 9. Basil says they began their public prayers with confession of sin. 4 1, "To render thanks to God," — as in the Thanksgivings; (Psalm c, 4 1 Cor. xiv. 16,) — 2. "To set forth his praise," — as in the Psalms, Hymns, and Doxologies ; (Psalm cl,) — 3. " To hear his word," — as in the Lessons, Epistles, Gospels, and Sermon; (Neh. viii. 8. Acts x. 33; xiii, 44,) — "And 4, to ask those things that are necessary for our bodies and souls," as in the Litany, Collects, and other Prayers of the Church, — (Isaiah lvi. 7. Acts ii. 42 ; xvi. 13. Phil. iv. 6. 1 Tim. it. 1.) 5 " Let our manner of speaking in prayer be quiet and modest. Let us consider that we stand in the presence of God," — Cyprian de Orat, Dora. Comp. Exod. iii. 5. Eccl. v. 1, 2. James iv. 6, 8. 6 Heb. iv. 16. "> Psalm xxxii, 5, Prov, xxviii, 13, Isa, lv, 7, 8 See Appendix B. 9 Psalm cxxxii. 7. Prayer Book. i ° Luke xviii. 13. Rom. vii. 24. Rev. iii. 17. 1 1 Matt, xxiii. 23. 1 John iii. 4. 12" No health in us," i. e. not only " no soundness" (Isaiah i. 5, 6), but no salvation, (Hosea xiii. 9), for so the word " health" was anciently used ; and in this sense it often occurs in the Prayer Book. l 3 Dean Milner — Life, 2nd Ed. pp. 442 — 445, where is given an in- teresting exposition of the Confession by this great and good man. AURICULAR CONFESSION. 51 head of iniquity, the corrupt " desires of our hearts." ' It describes the extent and aggravation of our sinfulness, as exhibited in such a variety of ways, and against so holy a law. 2 But, in this extremity, we are taught to look up to the mercy of God in Christ, as our only, our all-sufficient Re- fuge. 3 As penitents we fly to the general promises of the Gospel, which we plead in his all-prevailing name: and we ask, not only for pardon, 4 but for grace, to enable us to '' live a godly, righteous, and sober life, to the glory of God's holy name!" 5 Both these are equally necessary to salvation ; and he only is a true penitent, who desires to be delivered from the power and dominion of sin, as well as from its guilt and punishment. We are forcibly reminded, in this place, of the striking contrast which subsists between the evangelical confession of our Church, and the auricular confession of " the mother of abominations," 6 from whom we seceded at the Reforma- tion. Hers was, and is to this day, a device of deepest subtilty, and horrible mischief; contrived apparently for the purpose of exercising unbounded tyranny over men's consciences, and used as an engine of diabolical wickedness and priestly domination. Ours is a Scriptural acknowledg- ment to Almighty God of the sins of which we are guilty in His sight, who " searcheth the heart ;" 7 and it ought never to fail of meeting with a deep response from the breasts of the worshippers. Indeed, every true Christian must feel, that, however sure of acceptance and salvation, through a sealed interest in the merits of his Divine Re- deemer, it is a real relief to his soul, thus to pour out its grief before God ; not in a servile spirit, through dread of punishment, — but as a loving and beloved child, approach- 1 Gen. vi. 5. Matt. xv. 19. James i. 14. 2 Psalm cxix. 176. Isaiah liii. 6. Rom. vii. 12. Bishop Burnet ob- serves that " The Confession is conceived in general words, but every one ought to join a secret confession of his particular sins." — History of Reformation, anno 1551. 3 Rom. v. 20, 21. Heb. vi. 18—20. 1 John i. 7. 4 Heb. viii. 12. 5 Psalm xxiii. 3. Titus ii. 11, 12. and John xiv. 13; xv, 8. 6 Rev. xvii. 5. 1 Jer. xvii. 10. 52 ABSOLUTION. ing a " most merciful Father," ' and mourning over the sins which have grieved Him, and the offences for which he needs continual forgiveness. THE ABSOLUTION. That [species of] forgiveness is authoritatively declared by the Priest, in the following Absolution, 2 which was " directly levelled against Popery," 3 though, to some ears, it may carry a Popish sound. For, while the deluded votaries of Rome are taught to believe that the Priest has power to for- give sins ; our Church here proclaims to all her members that she owns no other power than that which Christ bestowed upon his ministers, 4 " to declare and pronounce to his people, being penitent, the Absolution and Remission of their sins." 5 It was added to the morning-service, along with the pre- ceding portion, in the second Prayer-Book of Edward VI., at the suggestion of the two foreign Reformers before men- tioned. The Absolution is not a prayer, but contains, first, a general declaration of God's mercy, and, a parti- cular assurance of pardon to every penitent believer ; 7 and, secondly, an exhortation to prayer for " true repentance, and God's Holy Spirit," which Christ is exalted to bestow, and without which we cannot please God. 8 l Comp. Jer. xxxi. 20. Lev. xv. 20, 21. 2 Cor. i. 3. ~ i. e. loosbig. Matt. xvi. 19. ^ Archbishop Seeker. Sermons, vol. vi. 4 John xx. 21, 23. 5 Wheatley in vain labours to prove, in the face of this decisive state- ment, that the Absolution is " not merely declarative, but effective, con- veying to the proper subjects thereof, at the very instant, through the priest's ministrations, the very absolution itself." In what respect does this differ from the Popish Sacrament of Absolution? The illustrious founders of our Church seem to have had no intention of confining this Abso- lution to the Priest, the word " minister" standing in the Rubric, till the Restoration. 6 See p. 33. The service originally began with the Lord's Prayer, The Sentences, Exhortation, &c, were not added to the Evening Service till the last Review — 1661, although in King Edward's Primer, they were prefixed to the " Evening Prayer for Sunday." 7 See Exek. xviii. 23, 31, 32: xxxiii. 11. Mark xvi. 15, 16. Luke xxiv. 47. Acts xiii. 39 ; xx. 21. 8 Acts v. 31. Luke xi. 13. Heb. xi. G. AMEN. LORD S PRAYER. 53 Viewed in this light, the Absolution is a truly Evangeli- cal appendage to our Daily Service, and appears to be fitly placed at the front of it; that the spiritual worshipper, approaching the mercy-seat with due solemnity of mind, and having confessed his sins with godly sorrow, may now be lifted up with holy humble confidence, upon the renewed assurance of His Father's forgiving love. 1 When we add our "Amen" 2 to this declaration, we not only profess our cordial belief of God's forgiveness, but also give in our solemn assent to the terms of the Gospel, namely, an entire renunciation of our sins, and a willing surrender of ourselves to the influences of God's Holy Spirit. By so doing, our present service will be accepted through the merits of our Redeemer, " the rest of our life hereafter will be pure and holy," and so " at last we shall come to his eternal joy, through Jesus Christ our Lord." 3 THE LORD'S PRAYER. Having thus been reassured of the Divine acceptance, we are suitably called to join, with heart and voice, in that prayer which our blessed Lord has taught us. It has been said by some of the ancient Fathers, that this prayer was only proper for the baptized Christian, who alone could call God " Our Father T 4 But, without entering on a question, which belongs more properly to another place, and, after all, is perhaps rather curious than profitable — we may observe, that its language can only be appropriated by those who are united to Christ in the covenant of grace, adopted into the number of God's children, and renewed by the 1 Heb. x. 22. 2 jpN Hebrew for " so be it." or " so it is." See Numb. v. 22. Neh. v. 13. 1 Cor, xiv, 16. This response was in use among the early Christians, Justin Martyr, Apol. ii. 87. Tertull, de Spectac. xxv. &c. It should be pronounced audibly — though not with noisy vociferation, as it may have been in the time of Jerome, when " their Amen was echoed like a thunderclap;" and as it is by some, rather vehement than sober minded Christians, at the present day. See Hieron, 2 Proem. Com, in Galat, When Amen is printed in Roman letters, it is to be said by both minister and people ; when in Italics, by the people only. 3 Heb. xiii. 20, 21. 1 John iii. 3. Jude 21. 4 See Appendix C. 5* 54 LORDS PRAYER. ITS EXCELLENCE." Holy Spirit. To such it is always welcome ; and, while some have complained that it occurs too often in the Ser- vice, (and, we may admit, it is now more frequently repeated at one time of prayer, than was originally intended ; ') yet the truly spiritual mind, we believe, generally regards its repetition, not as a wearisome burden, but as a renewed delight. 2 Without attempting an exposition of the Lord's Prayer, which our limits would not admit, we cannot but notice how large a part of it is taken up with petitions for the advance- ment of God's glory, the latter half only being occupied with supplication for ourselves. Thus did our Lord teach us to " seek first the kingdom of God, and his righteous- ness," assuring us that " all other things shall be added unto us." 3 There is such a holy fervour, majestic sim- plicity, and wonderful comprehensiveness in this sacred composition, that it is probable, the more we grow in the Divine life, the more we shall relish and appreciate its beauty and preciousness. " Being drawn up by our glorious Advocate, who knew his Father's treasures as well as our wants," 4 and would not " command us to ask for any thing which He would not give us;" 5 it teaches us at once what it is our duty to do and be, and our privilege to expect. In the privacy of the closet, as well as in domestic and public worship, from infancy to old age, it is the safe guide and cheering companion of our devotional exercises ; briefly summing up all our wants, and presenting us with an endearing and elevated view of the Divine character, which l Three services being now united into one, [The above objections do not apply to our Prayer Book ; as the ordinary service has been so altered that the Lord's Prayer occurs only once.] ~ Hooker observes, " Our custom is both to place it in the front of our prayers as a guide, and to add it in the end of some principal limbs or parts, as a complement which fully perfecteth whatsoever may be defective in the rest/' Eccl. Pol. v. 35 (3.) This idea is taken from Tertullian (I)e Oratione) who calls it " the author- ized (legitima) and normal (ordinaria) prayer which is laid as a foundation on which our other prayers are to be built." c. ix. 3 Matt. vi. 33. -1 Dean Comber. j Christian Prayers. Park* Soc. p. 32. RESPONSES.— DOXOLOGT. 55 wins upon the heart, and thus engages all the energies of the soul in drawing near to God.' Mow painful is the consideration, that multitudes abuse this divinely appointed form of prayer to purposes of super- stition and hypocrisy ! and that we ourselves have too often been guilty of a similar irreverence by its formal and care- less repetition ! THE RESPONSES. The continual flow of the service is here broken by Responses, or short alternate ejaculations which, as quick darts, 2 shot up to heaven, animate the feelings of the wor- shippers, and express their dependence upon God for power to proceed. " O Lord, open thou our lips, and our mouth shall shew forth thy praise," &c. 3 Thus calling upon God for " help," we march onward, singing the Doxology of the Ancient Church, " Glory be to the Father," &c. 4 How much is expressed in these kw words ! The whole mys- tery of the Blessed Trinity is here comprehensively summed up in a solemn act of adoration : and the Triune Jehovah is acknowJedged as our Creator, Redeemer, and Sanctifier — - the one living and true God — who in every age has been, and to all eternity will be, the sole object of worship and dependence to the true Church. 5 1 The Doxology, " For thine is the kingdom," &c. was not added in this place, till the last Review. In the former Prayer Books, the minister said the Lord's Prayer alone, the people only answering at the end of it — "Deliver us from evil." Where the offices ate not direct acts of Thanks- giving, the Doxology is omitted, as it is in St, Luke. Lightfoot -thinks St. Matthew's version was intended for public use, the other for private, Hor, Iltb. Matt. vi. 13. ~ " Dicuntur fratres in yEgypto crebras quidem habere orationes, sed eaa tamen brevissimas, et raptim quodammodo jaculntas. Aug, Ep. cxxx. 10. The reason which he gives is important — "Lest that erect attention, so necessary in prayer, should fade away and grow dull, through longer con- tinuance.'' 3 Psalm li. 15. " Our mouths are silenced only by sin, and opened only by God." Bishop Sparrow. Psalm lxx. 1. is a paraphrase of " Hosanna," Psalm cxviii. 25. 4 Respecting the ancient Doxologies, see Hooker's Ecc. Pol. v. ! '. (7)— (11.) 5 In the first Prayer Book of Edward VI. after the Gloria Patri" — was 56 THE XCVth PSALM. THE XCVth PSALM. Thus far the Daily Service for Morning and Evening Prayer has been the same ; at this point they diverge. The xcvth Psalm, which is next read, in the Morning Service, forms a proper introduction to the Psalms and Lessons. It is called " an Invitatory Psalm ; for herein we do mutually invite and call upon one another being come before his pre- sence, to sing to the Lord, to set forth His praises and to hear His voice." ' It seems to have been composed for the use of the Jewish Church, as they ascended to the sanc- tuary, and thus forms an interesting connecting link between the services under the Law and the Gospel : the Apostle Paul having shewn its applicability to the Christian Dis- pensation. 2 In the same place he has pointed out an important lesson to be derived from it ; namely, that although " many are called " outwardly to be of the number of God's people, ** few " comparatively " are chosen " 3 to enter by faith and obedience into the privileges of his covenant love here, or His eternal rest hereafter. 4 Thus by the awful- example of unbelieving Israel, he teaches us that, in every assembly of professed worshippers, there are many (often, it is to be feared, the larger number,) who, through unbelief and impenitence, are only provoking the Almighty by their feigned submission and unmeaning services : and while he warns us not to trust in nominal religion, he exhorts us to renewed zeal and alacrity in the worship of God. 5 How beautifully also do we here see in the spirit of the holy Psalmist, the most profound humility 6 combined with the most affectionate confidence and joyful praise. 7 Such may our worship ever be; uniting a deep sense of our own simply " Praise ye the Lord — and from Easter to Trinity Sunday, Alle- luia." The latter word is the Hebrew original of the former, which was not translated by the ancient Church — " propter sanctiorem antiquitatem." as Augustine says.— De doctrin. Christ, ii. 11. Comp. Rev. xix. 1. 3. &c, i Bp. Sparrow. 2 See Heb. iii. 4. 3 Matt. xx. 16. 4 H e b, iii. 18, 19. 5 Heb. iii. 12—14 ; iv. 1—3, 11. c p sa lm xcv. 3, 6. 7 Verses 1 — 7. TUP. PSALMS. 57 unworthiness, with the most lively assurance of ihe conde- scension, kindness, and faithfulness of our covenant God ! May every word of God which we hear or read be " mixed with faith," ' as addressed to ourselves, lest through care- lessness and inattention, our hearts become insensibly hard- ened, even under the sound of the Gospel! 2 THE PSALMS. The Psalms follow, which are read through in the Church once a month. 3 They are indeed admirably adapted for public worship, being the marrow of the Bible applied to purposes of devotion. Here, as in another Eden, every flower blooms with perennial beauty, and every fruit is gathered in full perfection. For every sickness of the soul, " in this treasure-house, a present comfortable remedy at all times may be found." 4 From age to age the Psaltev has been the handmaid of the Church's prayers and praises. The Son of God himself made use of this manual. 5 If any now object to their use, it must be from misconception of their design, and for want of better instruction. Thus some have complained of the bitter imprecations which David has made use of against his enemies. But such objectors should remember that David wrote by Divine inspiration : so that his expressions could not be the outbreak of sinful passions, but the utterance of a judicial prediction. By us they are repeated with no such personal application. Or if we may at any time accommodate these passages to our own use, they must be taken in a spiritual sense, as pointing to the enemies of Christ and his Church, of which David was an eminent type. Using the Psalms in this manner, with a 1 Heb. iv. 2. 2 By using the Christian Doxology at the close of this and the other Psalms, " we do," as Bishop Sparrow observes, " as it were fit this part of the Old Testament for the service of God under the Gospel, and make them evangelical offices." 3 In the Church of Rome they are read through in a week, in the Greek Church in twenty days. 4 Hooker, Ecc. Pol. v. 37 (2.) b Matt, xxvii. 46. Comp. Psalm xxii. 1. Luke xxiii. 46. Comp. Psalm xxx i. 5. 58 THE LESSONS. leading reference to Christ throughout, we shall fall in with the mind of the Spirit, which caused them to be " written for our learning," ' and specially to "testify of Him." 2 The Version of the Psalter which we have in our Prayer- Book, is taken from the old translation by Bishop Cover- dale, and comes nearer to the Latin than the Hebrew ori- ginal. 3 But if not so exact as our authorized Version, it is often more elegant, and sometimes more intelligible. The custom of repeating alternately is very ancient, being pro- bably borrowed from the Jews by the early Christian Churches. 4 LESSONS. After the Psalms follows the First Lesson, taken out of the Old Testament, the greatest part of which is thus read over once a year. 5 This mingling of services of different kinds is wisely designed to drive away weariness, and keep all the powers of the soul in exercise. For "he who prayeth in due sort is thereby made the more attentive to hear, and he who heareth the more earnest to pray." 6 HYMNS. After the reading of the Lessons, Hymns are interposed; which, mingling the sweetness of music, and the delight of Psalmody, with the graver exercise of the mind, softly in- stil Divine truth into the ear, and convey it, as it were by stealth, into the opened heart. 7 After the Morning First l Rom. xv. 4. 2 John v. 39. Comp. Luke xxiv. 44. 3 The great English Bible, translated by William Tyndal and Miles Coverdale, and revised by Archbishop Cranmer; printed in 1535, The original Latin of the Prayer Book version of the Psalter, is the Gallican, a translation by Jerome from the Septuagint. Palmer. 4 See Exod. xv. 1,20,21. Basil says, that in their Psalmody — "they (Christians) divided themselves into two parts, and sung in turns," Ep. Ixiii. So Tertullian ad Uxor. &c. This also was the case in Pliny's time. See Letter to Trajan. 5 See Appendix D. 6 Hooker ; Ecc. Pol. v. 34. 7 Augustine says of the Hymns of the Church, 'Voces illae influebant auribus meis, et eliquabatur Veritas in cor meiim,' — Confess, ix. 6. For the posture of standing in acts of praise, see 2 Chron. vii. 6. Psalm ev.vxiv. THE HYMNS. TE DEUM. 59 Lesson follows the " Te Deum," so called from the first words in the Latin. This sublime ode is generally attri- buted, though not upon positive grounds, to Ambrose, the celebrated bishop of Milan in the fourth century ; and it was certainly used very early in Christian worship. 1 It has been justly admired for its solemn simplicity of style, and fervid eloquence of language ; and contains sentiments truly evan- gelical, expressed in a manner calculated to inspire the dull- est mind, and warm the coldest heart. Not that we are to look for these effects independently of Divine influences ; for not even the word of God itself, much less any merely hu- man composition, can produce a truly salutary impression, without the direct and sanctifying operation of the Spirit of God. After listening to the preceding portion of Holy Scripture, how appropriately does the Church burst forth in this noble Hymn, ascribing honour and glory to the Eternal Trinity, and calling upon heaven and earth to re-echo the song of praise ! 2 It consists of three parts : first, an act of adora- tion ; secondly, a confession of faith, embracing distinctly the several persons in the Godhead, and the union of the Divine and human natures in the Incarnation of Christ, with His sufferings and glory : and, thirdly, a prayer for ourselves and the whole Church, that we may be partakers of God's grace, enjoy His favour, and be " kept by His power, through faith, unto salvation." 3 In this truly wonderful Hymn, the Church militant seems almost to soar up to the choirs of the Church triumphant, and to anticipate the songs and the ser- vices of the blessed above. After the " Te Deum," is inserted a " Canticle," or song 3 It is said to have been composed by Ambrose for the baptism of Augustine. Others refer it to the sixth century. 2 The stanzas, "To thee, Cherubim and Serpahim,'' &c„are taken from Isaiah vi. 2, 3. " Sabaoth" signifies "hosts," in Hebrew; probably with reference to " the armies of heaven, and the inhabitants of the earth," (Dan. iv. 35.) The triple repetition of "Holy" is thought to refer to the mystery of the Trinity. Comp. Rev. iv. 8. 3 1 Peter i. 5. " Let thy mercy lighten upon us," simply means " alight," or " come ;" as it is in the original. 60 THE DAILY SERVICE. of praise, taken from the Apocrypha, and known hy the name of " The Song of the Three Children," supposed to have been sung by Shadrach, Meshach, and Abcdnego, in the fiery furnace. 1 It is evidently an imitation of the 148th Psalm, 2 and was used in Christian worship at a very early period. It is now seldom used in parochial churches ; nor can we regret its neglect, as it seems to bear a pretence of Divine inspiration. These two are the only hymns of hu- man composition introduced into the Daily Service. Turning to the Evening Prayer, we find the 98th Psalm, appointed to be used after the First Lesson ; which is very appropriate, as referring to the glad tidings of salvation. The Second Lesson is next read ; in the morning, out of the Gospels or Acts of the Apostles, and in the evening out of the Epistles. In this course the whole New Testament, excepting the Revelations, is gone through three times in a year. 3 Then follows, in the morning, the Song of Zacha- rias, 4 which is so full of striking imagery, and evangelical truth, that we may well lament its being now so seldom heard in our Churches. In this remarkable prophecy, the aged saint, who composed it under the influence of Divine inspiration, describes the nature, privileges, and effects of the salvation of Christ ; that grand covenant-blessing, which is the subject of all the Old Testament predictions, and the glad tidings more fully revealed in the New; — comprehend- ing deliverance from sin, Satan, and all our spiritual ene- mies, — pardon of guilt, knowledge of the Divine favour, and assurance of God's love; — along with inward illumination, grace and strength, by the constant supplies of the Holy Spirit ; — all producing a stedfast perseverance in the ways of holiness, purity, and peace. The whole of this Divine Eiymn beams with Gospel light, and beautifully displays the 1 Dan. iii. 2 Thus the words, "O ye spirits and souls of the righteous," &c. (which, taken strictly, would seem liable to dangerous misconstruction,) probably mean no more than similar invocations of inanimate creatures, contained in that, and other Psalms. a See Appendix, E. 4 Luke i. 68—79. SCRIPTURAL CHARACTER. 61 connection between Evangelical doctrines, when received into the heart by faith, and their necessary spiritual results; — a holy, happy course of walking with God in cheerful obedience here, and everlasting glory in the life to come. It well deserves, and will richly repay our diligent and prayer- ful study. 1 The 100th Psalm, which is more generally used instead of the preceding, (perhaps, on account of its brevity,) is very suitable after the reading of the Gospels. 2 It is called a " Psalm of Praise," or "thanksgiving," 3 and is supposed to have been originally designed to be sung when the " sacri- fice of thanksgiving," or " peace-offering," was presented to the Lord. 4 It well expresses the joy of the redeemed, while engaged in the more spiritual sacrifice of celebrating the praises, and acknowledging the loving-kindness of the Lord "our Peace." 5 — The 67th Psalm, which follows, is not unfrequently used in the place of the 103d Psalm, and is a very lively Pro- phecy and Prayer, respecting the universal spread of the Gospel. In the two first verses we are strikingly shown the close connection which subsists between a revival of true religion at home, and the extension of the Church abroad. " God be merciful unto us, and bless Us, &c. That thy way may be known upon earth, thy saving health (salva- tion) among all nations." And never, we may be assured, is the Church of Christ in a flourishing state, without a cor- responding increase in Missionary efforts for the conversion of the world. Not only is the rise or fall of this Apostolic zeal, a spiritual thermometer, an accurate criterion of the growth or decline of Christian piety ; but, on the other hand, without a spring of vital religion powerfully at work 1 See Mr, Venn's Essay on this Hymn, called *' Mistakes in Religion," published by the Religious Tract Society. 2 This Psalm was not inserted in the first Prayer Book. 3 See Title to Bible Version and Margin. ■* Bishop Patrick, and Scott's Commentary. See Lev. vii. 11—21. 5 Eph. ii. 1 4. . 6 62 THE DAILY SERVICE. in our own breasts, we shall in vain pretend to active labour, for the evangelization of others. In reviewing the preceding part of the Daily Service, we cannot but be struck with the large body of Scripture which is thus every day brought before our minds. Besides the introductory Sentences, and other short portions thickly interspersed throughout its different parts ; we daily read five Psalms (on the average,) two chapters out of the Old Testament, and as many out of the New, along with four Hymns taken out of the Psalms, or other parts of Holy Scripture. Although we know that the mere perusal of the Word of God, however extensive, regular, and frequent, cannot of itself, give us any spiritual understanding of Di- vine truth ; yet, surely, it is a subject for thankfulness, and a call for deep self-examination as to the use we have made of our privileges — that, (instead of having our time occu- pied, as in the days of Popish supremacy, in hearing idle fables, and legends of superstition and falsehood :) we are thus daily fed with such plenty of the bread of life ; and presented with that heavenly instruction, which, by the teaching of God's Holy Spirit, is " able to make us wise unto salvation, through faith in Christ Jesus." ' If the word of God is "the incorruptible seed" 2 of faith, the divinely- appointed means of our conversion, sanctification, and con- solation ; then, surely, we cannot be too grateful for such an abundant supply of this chief article of spiritual suste- nance, in the appointed provision made for our daily nourish- ment and growth in grace, by our faithful mother, the Pro- 1 2 Tim. iii. 15. " They (the ancient Fathers) so ordered the matter, that all the whole Bible, (or the greatest part thereof,) should be read over once every year ; intending thereby, that the clergy, and especially such as were ministers in the congregation, should (by often reading, and meditation in God's word) be stirred up to godliness themselves, and be more able to exhort others by wholesome doctrine, and to confute them that were adver- saries to the truth ; and further, that the people, (by daily hearing of Holy Scripture read in the Church) might continually profit more and more in the knowledge of God, and be more inflamed with the love of his true religion." — Preface to Prayer-Book. 2 1 Peter i. 23. THE CREED. 63 testant Episcopal Church. Even if her ministers should prove unfaithful to their charge, and so fail in the perform- ance of their pastoral duty, " handling the word of God deceitfully," 1 or neglecting to "declare His whole coun- sel ;" 2 such has been her wise care for the edification of all her children, that they cannot perish " for lack of know- ledge" 3 except by their own fault. THE CREED. Confession of faith rightly follows the hearing of the word. 4 For this purpose we use the Apostles' Creed, 5 which is a very ancient summary of Christian truth, collected out of the sacred Scriptures, and compressed into a form con- venient for remembrance and repetition. 6 Though not composed by the Apostles, 7 it contains nothing but Apos- tolic doctrine ; and is so surely based upon the Word of Truth, and expressed in such venerable simplicity of lan- guage, that it is next to impossible to dispute the correct- ness of any of its Articles, without at the same time seem- ing to question the authority of Holy Scripture itself. Thus some have objected to the expression, " He descended into hell" which is, in fact, only a quotation from the Bible. 8 Others are offended at the article which expresses a belief i 2 Cor. iv. 2. 2 Acts xx. 27. 3 Hosea iv. 6. * Rom, x. 17. 5 So called from " credo? " I believe," the first word in the Latin, 6 " Ista verba per divinas Scripturas sparsa sunt : sed hide collecta et ad unum redacta, ne tardorum memoria laboraret ; ut omnis homo possit dicere, possit tenere quod credit," — Aug, de Symbolo, ad Catech. 1. 7 See Bishops Pearson and Burnet on the Creed, and Bingham's Ant. x. iii. 5. Dean Comber maintained the contrary opinion, following Ruffinus. 8 Psalm xvi. 10. Acts ii. 27, 31. The word "Hell" in Saxon, signifies a concealed place — from " hil " to hide, Sixti> in Hebrew, and A&M in Creek, have the same ambiguity. Here it must be the same as " Paradise," the place where our Saviour's spirit went, for the short interval between his death and resurrection, Luke xxiii, 43, It must be allowed, however, that the literal interpretation, is that which our Church originally held, See ch. xvi. B. Bishop Latimer's Sermons. Parker Society Ed. Vol. i, 334—236. 64 THE DAILY SERVICE. " in the holy Catholic Church," ' supposing it to mean a certain outward form of Church fellowship, out of which it is asserted by some that there is no salvation. But this expression ought, in all fairness, to be taken as meaning no more than the universal Church of Christ, consisting of all true Christians, of every age and nation, throughout the world ; 2 — an idea as remote from exclusive bigotry as can possibly be conceived. The whole of this excellent formulary deserves our careful consideration, and will be found, when rightly understood, and cordially embraced, to be a valuable help to our devotional exercises ; 3 bringing Divine truth before the mind in a very clear and distinct manner, free from the technicalities of system, and unfet- tered by artificial terms, of human invention ; which, how- ever useful and even necessary in their place, tend often- times to cramp the thoughts, and form a religion of sounds, rather than of living sentiments. In this venerable standard of Christian faith, the glorious objects of religious worship are presented to the soul, in the simple majesty of Scrip- tural statement ; not merely for naked inspection, and assent of the intellect, but for devout, affectionate, and personal appropriation. God as our Father, Christ as our Saviour, and the Holy Ghost as our Sanctifier, are here set before us ; that our faith may be strengthened, our hope animated, and our love inflamed, and made effectual in new and holy obedience. The Apostles' Creed is the food of the healthy and renewed soul, rather than the medicine of the sick; and is mainly occupied with the truths on which faith may rest with comforting assurance. Thus the eternal punishment of the wicked is implied, indeed, but not expressed in this ancient formulary. 4 [It is optional to use the above or] the Nicene Creed, a venerable formulary, of which the 1 Calvin (Instit. B. iv. c. i. 2.) objects to the particle " in," joined to " be- lieve," in this Article. But Bishop Pearson has well shown that there is no peculiar force to be attached to it. 2 1 Cor. i. 2. Eph. vi.24. "The Church of Rome hath presumed to call itself the Catholic Church, which it no more is, than one diseased limb, though perhaps the larger for being diseased, is the whole body of a man." Archbishop Seeker. 3 See Appendix F. 4 See Appendix G. RESPONSES. 65 greater part was drawn up at the council of Nice, held A. D. 325, under Constantine, the first Christian emperor, in order to examine and check the errors of the Arian heresy. This accounts for the more subtle distinctions made in this Creed than in the more simple and ancient formulary. 1 RESPONSES. Having joined in making a common confession of faith, before engaging in prayer, the minister and people mutually address each other in those simple expressions of Chris- tian sympathy and regard which follow: — the minister pray- ing for the people, " The Lord be with you." 2 and they for him, saying, "And with thy spirit." 3 Then "all devoutly kneeling," at the bidding, " Let us pray," 4 they supplicate, in alternate petitions, the mercy and grace of God. 5 " When there is" indeed " such mutual love," as these forms ex- press, " and such joint prayers offered for each other, then," (as the poet of our Church has beautifully observed) " the holy angels look down from heaven, and are ready to carry such charitable desires to God Almighty, and he as ready to receive them ; and a Christian congregation calling thus upon God, with one heart and one voice, and in one reve- rent and humble posture, look as beautifully as Jerusalem, that is at peace with itself." 6 Having thus summed up our imperfect petitions in our Lord's perfect pattern of prayer, which, like a radiant dia- mond, collects the dispersed beams of light in the mind, and reflects them around ; — we respond, with a holy emulation, 3 See Appendix H. 2 Ruth ii. 4. 2 Thess, iii. 16. 3 2 Tim. iv. 22, " thy spirit," i. e. " thyself" — as the Hebrew phrase signifies. 4 See Appendix I. s Called, from the Greek, the Kyrie eleison, or " lesser Litany." It re- minds us of those beautifully simple lines in the " Lamentation of a sin- ner :" " Mercy good Lord ! mercy I ask ; This is the total sum : For mercy, Lord, is all my suit — O let thy mercy come !" See Psalm cxxiii. 3. 6 G. Herbert's life, by I. Walton. G* 66 THE DAILY SERVICE. in the following versicles, principally taken from the Psalms,' and peculiarly helpful to awaken our attention, and refresh the languid flame of piety. THE COLLECTS. The same may be said of the Collects 2 so remarkable for brevity and comprehensiveness ; that by means of short and frequent prayers, " our minds and affections may become more erect, close, and earnest by the oftener breathing out our hearty concurrence," 3 in the final Amen. They con- sist generally of an address to God, adoring Him for Ilis Divine perfections, and reminding Him of His gracious pro- mises ; to which we add one or more short but fervent peti- tions for temporal and spiritual mercies : concluding, with a distinct reference to Christ's mediation, (which is thus kept continually in view 4 ) and, not un frequently, to the mystery of the sacred Trinity. On the whole, the Collects are full of Scripture, well digested, and in its due proportions, alto- gether forming a little body of theology, and breathing the purest spirit of true Christianity. In them precept and pro- mise are everywhere united ; . thus displaying that complete harmony of the Christian character, in which affectionate confidence is combined with lowly self-abasement, and joy- ful hope with conscientious diligence, and ever-watchful perseverance in well-doing. Above all, Jesus Christ is con- spicuous, as "the Alpha and Omega." 5 — Christ, in the whole of His work and offices, His glorious person, and perfect example, as a complete and all-sufficient Saviour ; — as dying for us, and working in us by His Spirit; as living l Psalm lxxxv. 7. 1 Sam. x. 24, or 2 Kings xi. 12. Psalm xx. 9; exxxii. 9; xxviii. 9. 1 Chron. xxii. 9, with Psalm lx. 11, and Exod. xiv. 14. Psalm li. 10. 11. - The name Collect is of doubtful derivation : some referring it to the collection of the people in public worship: others to the collecting of various jutitioiis into short forms of prayer; while it is more commonly supposed to be taken from their being collected out of the Scriptures, Bingham ex- plains it of " the recollection or recapitulation of the preceding prayers," Ant. xv. L 4. See also Palmer's Orig. Vol- ii. p. 37. 3 Bishop Sparrow, 4 John xiv. 6; xvi. 23. 24. s Rev. i. 8. 11. THE COLLECTS. 67 in Heaven to intercede for us, and coming again to receive us to himself, " that where He is, there we may be also." ' Thus, throughout the year, in regular order, some part or other of Christ's finished work is constantly set before us, as the attractive object of our faith and hope: — that so, His " love" continually " constraining us," 2 we may " run with patience the race which is set before us, looking unto Jesus," all the way from the beginning to the end, as " the author and finisher of our faith." 3 But we shall have occasion to speak more fully on this subject, when we come to treat of the Festivals of the Church. Suffice it to add, that the Col- lects are, for the most part, of very ancient date, having been taken, with some alterations, out of the old service- books, used by the Greek and Latin Churches, in the times of Ohrysostom, Ambrose, and Gregory the Great. 4 Three Collects are appointed to be used in the Morning and Evening services; the first for the day, or preceding Sunday, the second for Peace, 5 the third, in the Morning, "for grace to live well," and in the Evening, "for aid against all perils and dangers." The four stationary Col- lects are very well adapted for family and private prayer, and may be profitably used in this way, especially by those who cannot spare much time for devotional exercises, and who have not an opportunity of uniting in daily public wor- ship. The Prayers for those in authority over us, the Clergy and people, and " for all conditions of men," as well as the " General Thanksgiving," have been gradually added to the service at its different revisions. i John xiv. 3. 22 Cor, v. 14. 3 Heb, xiii. 1, 2. 4 See Milner's Church History, Vol. iii. p. 88. Palmer's Orig. Lit. s In the morning, for outward peace, and deliverance from our enemies, (Psalm lix. 1,) and in the evening, for inward, spiritual peace, " which the world cannot give," in a good conscience, freedom from anxious fears, and a quiet mind (John xiv. 27. Luke i. 74, 75. Phil. iv. 7.) The pre- faces to these Collects are peculiarly beautiful and rich in evangelic truth. See John xvii. 3, and Rom. vi. 22. Phil ii. 13. 68 THE DAILY SERVICE. PRATERS FOR THOSE IN AUTHORITY, &C. The Prayer for Rulers, was first added in the reign of Elizabeth, having before appeared, in a somewhat longer form, in King Edward's Primer. 1 In praying for our gov- ernors, we act in obedience to the plain command of the Apostle. Nor do we less consult our own best interests by so doing ; as no other means can more conduce to our " leading a quiet and peaceable life in all godliness and honesty." 2 How would peace and righteousness flow down our coun- try, like a mighty stream, if all our people thus prayed for their governors, and all our rulers, in answer to our prayers, were " endued with the Holy Spirit, enriched with heavenly grace," and lived as the heirs of an " everlasting kingdom !" PRAYER FOR THE CLERGY. The Prayer for the Clergy 3 and people is very excellent and instructive, and, brief as it is, abounds with truth both practical and experimental. The Church seems to call to mind the wonders which God wrought for her in the days of her youth ; the season of Pentecostal influence, when Christ's " people were made willing in the day of his power," and arrayed " in the beauties of holiness from the womb of the morning." 4 And looking at the vast field which still lies open before her, 5 and considering the weak- ness of the instruments, 6 and the amount of labour required i See Private Prayer for Sunday morning. Parker Soc- Ed. p. 393. it is taken out of Gregory's Sacramentary. 2 1 Tim. ii. 2. Comp. Jer. xxix. 7. " As the son of Syrach says, ch. x. 2. "As the Judge of the people is himself, even so are his officers, and what manner of man the ruler of the city is, such are all they that dwell therein." A good Josiah, Hezekiah, or David promote religion, and honesty, and the right worship of God among the people ; but a Jeroboam, by setting up calves in Dan and Bethel, makes all the people 6in." — Bishop Sparrow, Ration. 3 So called from nXripo; — a lot, either because they are peculiarly the Lord's, or because they were anciently chosen by lot. Acts i. 17, 25, 213, Gr. 4 Psalm ex. 3. Comp, Acts ii. 1—7, 11 ; and vi. 7. 5 John iv. 35. 6 2 Cor. iv. 7 8 PRAYER FOR THE CLERGY. 69 for its cultivation, she bursts out into the sublime and solemn invocation — " Almighty and everlasting God, [from whom cometh every good mid 'perfect gift."] And then, in the spirit of Him who said — " Pray ye the Lord of the harvest, that He will send forth labourers into his harvest," ' and in obedience to the Apostolic injunction, 2 she proceeds to sup- plicate for "all Bishops and other ministers," "and the con- gregations committed to their charge, the healthful spirit" of Divine " grace ;" that plentiful effusion of the Holy Spirit, which, like a refreshing " rain, may confirm God's inheri- tance, when weary" 3 of drought. And as neither Ministers nor their flocks can please God, in their several stations, without his constant support and assistance, 4 we pray that he would be pleased to " pour down upon them the con- tinual dew of his blessing ;" 5 which " as the small rain upon the tender herb, and as the showers upon the grass," 6 may revive the energies of the soul, 7 and make the Church " like a watered garden ;" 8 so that "the wilderness and the solitary place may be glad for them, and the desert may rejoice and blossom as the rose." 9 Nor is the close of this Evangelical prayer less worthy of our attention ; in which we ascribe all the honour arising from ministerial success to God alone, for whose glory we plead, and for the increase of his king- dom, who is " our only Mediator and Advocate :" 10 who pre- sents our imperfect petitions with acceptance to the Father, ami perfumes our unworthy offerings with the incense of his prevailing intercession. 11 OCCASIONAL PRAYERS. The Occasional Prayers and Thanksgivings- deserve our attention, in this place, not only on account of their own intrinsic excellence, and appropriate character ; but also i Malt. ix. 33. 2 2 Thess. iii. 1. 3 Psalm lxviii. 9. Comp. Joel ii- 28. Psalm exxxii. 16. Jer. xxxi. 14. 4 2 Cor. ii. 16. Heb. xiii. 21. 5 Isaiah xxxii. 15. Hosea xiv. 5. c Deut. xxxii. 2. and 28. 7 TJab. iii. 2. 8 Isaiah lviii. 11. 9 Isaiah xxxv. 1. 1 ° 1 Tim, ii. 5. 1 John ii. i. 1 1 Eph. i. 6. Rom. viii. 34. Heb. vii. 25. 70 THE DAILY SERVICE. from the importance of such particular deprecation of Divine judgments, and acknowledgment of providential mercies. 1 But as they are seldom in use, they do not seem to require further notice in this brief compendium. The Thanks- givings were added in the reign of James I. The Prayers for Ember Weeks will be considered in a future chapter. In this place, during the session of [Congress,] is added a Prayer for the Divine blessing on the great council of the nation. [Its substance] was originally drawn up in the reign of Charles the First, but received some alterations and addi- tions at the accession of his son, Charles the Second. We may observe, that the spirit of devout dependence upon God, as the author of all good, the fountain of all wis- dom, and the giver of all national prosperity, which breathes throughout this prayer, is well deserving of attention ; as well as that enlightened zeal for the glory of God and the welfare of mankind, founded upon the basis of true religion, which dictated the petition, " that peace and happiness, truth and justice, religion and piety, may be established among us for all generations." 2 The " Collect for all conditions of men," was added to the Prayer Book at the last Review. It is full of expansive Christian Charity, and is a kind of compendium of the Litany, in the stead of which it is used. 3 Here we are di- i See 1 Kings viii. 33 — 37. The Prayers for Rain and Fair Weather, are in King Edward's First Book, after the Communion Service : the other four, for Death, War, and Sickness, were added, in the Second Book, at the end of the Litany ; where the Prayers for the King, &c. were also placed, till 1661. 2 What a comprehensive, scriptural, and truly charitable prayer ! We desire universal peace, but upon the ground of sacred truth. We pray for public happiness, but only in connection with religion and piety. We ask for justice to all parties, but such as regards their highest and best inte- rests — justice to their souls. And this, not upon the sandy foundation of expediency, and the popular will, but of eternal truth ; that by the godly union of Church and State, these blessings may be established for ever. Happy the nation whose legislators prosecute their labours under the hal- lowing influence of such a prayer as this ! " O si sic omnia !" 3 Some are of opinion that this prayer, and the General Thanksgiving, were only intended to be used occasionally See Walker's Elem. Lit. THANKSGIVING. 71 rected to pray, not only for all Christians, but for all man- kind ; ' that they may be converted to the faith of Christ, if now strangers to his name, or enemies to his truth ; and may thus be made partakers of his great salvation. 2 " More especially we pray for the good estate of the Catholic Church," 3 that is, " all who profess and call themselves Christians," that they " may be led into the way of truth," "as it is in Jesus," 4 by the "guidance and government of God's Holy Spirit ;" 5 and being thus delivered from danger- ous heresy and soul-destroying errors, may " hold the faith in unity of spirit, in the bond of peace, ami in righteousness of life." 6 The earnest intercession for "the afflicted in mind, body, or estate," 7 must not be unnoticed ; as beauti- fully expressing the sympathy, which all the members of Christ's body ought to feel one for another. And here the Church has provided us with an oppor- tunity, (the neglect of which may well reprove our remiss- ness,) for bringing our individual trials before the Lord's people, when assembled in His presence, and engaging the prayers of the faithful in our behalf. Surely every true Christian will highly value such an invitation to make known our wants to, and pray for one another. 8 Thus also God is especially honoured, many being led to glorify him for the mercies which they have helped to obtain. 9 An opening for this due return of praise for benefits thus received, is afforded us in the General Thanksgiving ; an opportunity, alas ! which is in little request at the present day of lukewarm prayers, and still more neglected thanks- givings. Might not our Blessed Lord address to many amongst us that humbling question, " Were there not ten cleansed, but where are the nine?" 10 l Acts xvii. 26. 1 Tim. ii. 1—4. 2 Psalm Ixvii. 1, 2. 3 Psalm cxxii. 6—9. 4 Eph. iv,2L 5 John xiv. 16, 17 ; xvi. 13. Rom. viii. 14. 1 John ii. 18—27. 6 Eph. iv. 1—3, 15. 1 Tim. iii. 9. 2 Tim. ii- 19. Wheatly informs us that other petitions, for particular objects, originally preceded the " finally," which now appears rather out of place. 7 Heb. xii. 3. Comp. Rom. xii. 15. 1 Cor xii. 25—27. 8 James v. 16. 9 2 Cor. i. 11. lo Luke xvii. 17. 72 THE DAILY SERVICE. GENERAL THANKSGIVING. The General Thanksgiving, as its name imports, acknow- ledges the mercies of God not only to ourselves, but to all men ; even those who know not how to return thanks for themselves, being unacquainted with the Saviour, the only way of communication between the Divine Being and his fallen creatures. For " the Lord is good to all, and his tender mercies are over all his works." ' Surely it is comely to praise God " the Father of mercies, and the God of all comfort ;" 2 not only for " all the blessings of this life," in which his " Goodness and loving kindness " daily and hourly appear ; " but, above all, for that inestimable love " displayed " in the redemption of the world by our Lord Jesus Christ ; for the means of grace " here, " and for the hope of glory " hereafter. 3 What a comprehensive summary of Divine mercies, all centering and completed in the person and work of our incarnate Emmanuel ; without whose redeeming love no earthly benefits can do us good, or excite our grateful praise ! 4 And, considering our prone- ness to forget the Author of our blessings, how suitable is the prayer which follows : — " We beseech thee, give us that due sense of all thy mercies, that our hearts may be un- feignedly thankful." 5 And, lest we should suppose, that when we have joined in the language of thanksgiving, we have done all that is required of us; we further pray, that we may be enabled to " shew forth God's praise not only with our lips, but in our lives ; by giving up ourselves to his service, and walking before him in holiness and righteous- ness all our days." 6 Here let us pause to observe, that in these forms, and especially in the two last, we are evidently supposed to be sincere in our profession of religion, and devout in its exer- 1 Psalm cxlv. 9. Comp. 1 Tim. ii. L 2 2 Cor. i. 3. ? Psalm ciii. 1—5. Eph. i. 3. Col. i. 12—14, 27. 1 Peter i 3, 4. 4 John i. 16. 2 Cor ix. 15. 5 Psalm cxix. 7. o Rom- xii. 1. " That we shew" seems to be an error of the press ; old editions having " that we may shew." GENEItAL THANKSGIVING. 73 cise. We must ourselves have experienced something of the life and power of it in our own souls, before we can consistently pray that others may partake of it : or can give God our " humble and hearty thanks " for his love to us and our fellow creatures. How, on any other ground, than that of true repentance and lively faith, can we speak with meaning of " loving kindness," which otherwise we have never felt, of " means of grace " which we have never valued, or of " the hope of glory " which we have never realized or enjoyed 1 This is, indeed, a solemn considera- tion, and should suggest the deepest and closest self-exami- nation. We may easily mock God, and become confirmed hypocrites in our acts of religious worship, before we are well aware of our danger. But how offensive to a holy and heart-searching God must such profane mockery be ! Let us, then, seek earnestly the gift of the Holy Spirit, to enable us to " worship God in spirit and in truth," ' for " the Father seeketh such," and such only, " to worship him." 2 The above remarks are equally applicable to " the prayer of St. Chrysostom," taken out of his Liturgy, 3 which closes our daily supplications. Here we acknowledge the assist- ance of Divine grace 4 in having been enabled " with one accord to make our common " or united prayer : language which must condemn those who have been careless and inattentive during the greater part of the service. We then remind the Lord Jesus (for to him this Collect seems espe- cially addressed, though not, perhaps, exclusively) of his gracious promise that " when two or three are gathered together in his name, he will be in the midst of them ;" and give them this assurance of his presence and communion, by " granting their requests." 5 How comforting the persuasion ! As a devout writer has well observed : — " Perhaps we are but few at Common l 1 John iv. 24. 2 Verse 23. 3 Composed about A- D. 400. * Heb. xii. 28. s Matt, xxviii. 19, 20. 1 John v. 14, 15. Comp. Exod- xx 24 7 74 THE DAILY SERVICE. Prayer ; but since we come as his disciples, to ask in his name alone, we are sure that Jesus is among us, and hears our prayers. And, oh ! whom would it not move to lay aside all needless impediments, and come to prayers, when we are sure to meet the Lord Jesus there?" ' Having this confidence towards God, we humbly, yet earnestly, plead for the fulfilment of his promises, " as may be most expe- dient for us." 2 We leave to his supreme wisdom and sovereign will, to determine how far our particular requests are suitable to be answered ; knowing that he will " regard the hinge of our desire ;" 3 and that all will be well with us for time and for eternity, so long as we obtain infallibly " the knowledge of his truth in this world, and in the world to come life everlasting." 4 The whole service concludes with a benedictory prayer, taken from Scripture, which well supplies the place of the solemn blessing pronounced of old by the High Priest, before the congregation of the children of Israel was dis- missed. 5 How much is contained in these sacred words, too often heard and repeated with scarcely any sense of their im- port ! " The grace of our Lord Jesus Christ !" — all that we receive from the Father through him ; the gift of justification and sanctification ; the fruit of his life, death, resurrection, and intercession ; the merit of his atoning blood, and imputed righteousness. — " The love of God ;" — all that peculiar favour and regard which is bestowed upon the " elect peo- ple of God," 6 his adopted children, whom he has " chosen before the world," 7 to be the objects of his love and care to all eternity ; to love, serve, and enjoy him for ever. — " The i Dean Comber. 2 Matt. xxvi. 39. 1 John v. 14, 15. 3 '• Tu alte consulens, et exaudiens cardinem desiderii ejus." Aug. Con. 1. v. c. a Comp. 2 Cor. xii. 8, 9. <* i Tim. ii. 8. Rom. vi. 23. 5 Comp. 2 Cor. xiii. 14. with Numb. vi. 23 — 27. Wheatley well remarks that this is a Prayer rather than a Blessing ; and so it is termed in the Rubric before the Prayer for the Queen. Bishop Sparrow maintains the opposite view; but he confounds it with the Benediction at the end of the Communion office. We may add that the words of the text are changed, from the second person, to the frst, to give it the form of a prayer. 6 Catechism. 7 Eph. i. 4. BENEDICTORY PRAYER. 75 fellowship of the Holy Ghost;" — all the illuminating, sanc- tifying, comforting, and sustaining influences of the Holy Spirit ; without whom we can neither pray aright, profit by the word preached and heard, nor carry into practice and real life, the impressions of duty made upon our minds in the season of religious worship. To the Father, therefore, the Son, and the Holy Ghost, the one God of the Bible, into whose Triune name we were baptized, 1 and by whose power and conjoint operation we are saved, the Church solemnly commends us and each of her children. May we all lay up this sacred blessing in our hearts, and abide under its influence ! May the " shadow of the Almighty " 2 overspread and rest upon our souls ? And may we thus be enabled to live in constant communion with the Father, through the Son, and by the Holy Spirit ; 3 and in the exer- cise of Christian love one towards another ! 1 Matt, xxviii- 19. " in (he name," «j T 6 Svo/ta- 2 Psalm xci. 1. s Eph. ii. 18. APPENDIX. A. [page 48.] It appears from a notice prefixed to the Prayer-Book, that our Church designed this service to be used every day in the families of the Clergy, if not publicly in the Church, unless they should be hindered by " sickness or some other urgent cause." i It may be doubted whether it is practicable to restore the Daily Public Worship of God, in every Parish, at the present day : but it is surely to be lamented that the Morning service is now so very rarely celebrated during the week ; or, at least, so very thinly attended. Can it be thought that the invitation to " hear God's word, and to pray " ~ with the minister, is so slight a matter, or so unimportant to the soul's good, that "all, with one consent, should begin to make excuse ?"3 Nor is the plea arising from want of time, so entirely unex- ceptionable as some may, at first sight, suppose. Bishop Hooper, observing the greater diligence of mass-going Papists, than of prayer-going Protestants, in his time, adds, " But my faith is, that both master and servant shall find the advantage they gain thereby at the year's end, though they hear morning sermon, and morning prayer every day of the week." 4 i Preface to Prayer Book. George Herbert had daily Prayers at Bemer- ton, morning and evening, besides his Family Prayers; and drew the greater part of his Parishioners to accompany him. See Life prefixed to Poems. Camb. 1635. Do. by I. Walton, and " Country Parson." 2 Preface. 3 Luke xiv. 18. 4 Father's of English Reformation, Vol. v. 211. '"T is the fashion now a days to neglect the " Prayers," when there is no Sermon afterwards ; but there is a grievous mistake here." Crowdy's Village Dialogues, p. 51. pub- lished by Nisbet. A valuable work for circulation, notwithstanding some bitterness against Dissenters, which lessens its usefulness. 76 APPENDIX. 77 At the same time, since it is evident, that a large majority of the people are " reasonably hindered " from a regular attendance at the usual hours of public worship ; it is highly desirable that week day evening services should be regularly frequented by in- creasing numbers of the community ; and this attendance is one of the best proofs of a really healthy state of spiritual feeling, and earnestness of mind in the service of God : as it is an indi- cation, however imperfect, that we do not " offer to the Lord that which costs us nothing." 1 But as all cannot attend public worship, and as the daily ser- vice is too long to be used in private by those who have many urgent engagements to occupy their time ; it may be acceptable to some of our readers, to be reminded that other forms of Pra)^er have been published by Royal authority, 2 and recommended to the use of members of the Church of England "in private houses." And although, through change of circumstances, and antiquity of style, they may not be considered altogether suitable to modern times ; yet the scriptural simplicity, humble assur- ance, and fervent piety which pervade these compositions, can- not fail, we hope, to make them interesting and helpful to spiritu- ally-minded Christians. As it would take up too much room to quote these Prayers at full, we merely add one as an example, directing the Reader in the Note to the works where the originals may be found. 3 "A Godly Prater to he said at all Times." " Honour and praise be given to thee, O Lord God Almighty, most dear Father of heaven, for all thy mercies and loving-kind- ness showed unto us, in that it hath pleased thy gracious good- ness, freely, and of thine own accord, to elect and choose us to salvation, before the beginning of the world ; and even like contin- ual thanks be given to thee for creating us after thine own image, for redeeming us with the precious blood of thy dear Son when we were utterly lost, for sanctifying us with thy Holy Spirit in the revelation and knowledge of thy holy word, for helping and succouring us in all our needs and necessities, for saving us i 2 Sam. xxiv. 24. 2 This must be limited to those of Edward Vlth's reign. 3 Edward Vlth's Primer contains Prayer for private use ; but the Prayers specially alluded to, are found at the end of the Old Version of Psalms, appe-nded to Barker's and Pitt's Bibles. The two latter Prayers for Evening, "and " to" be said at all times," are in Bull's Prayers, Parker Society Ed. pp. 50, 147. 78 APPENDIX. from all dangers of body and soul, for comforting us so fatherly in all our tribulations and persecutions, for sparing us so long, and giving us so large a time of repentance. These benefits, O most merciful Father, like as we acknowledge to have received them of thy only goodness ; even so we beseech thee for thy dear Son Jesus Christ's sake, grant us always thy Holy Spirit, that we may continually grow in thankfulness towards thee, to be led in all truth, and comforted in all our adversities. O Lord, strengthen our faith, kindle it more and more in ferventness and love towards thee, and our neighbours for thy sake. Suffer us not, most dear Father, to receive thy word any more in vain : but grant us always the assistance of thy grace and Holy Spirit, that in heart, word, and deed, we may sanctify and do worship to thy name, help to amplify and increase thy kingdom, and whatsoever thou sendest, we may be heartily well content with thy good plea- sure and will. Let us not lack the thing, O Father, without the which we cannot serve thee ; but bless thou so all the works of our hands, that we may have sufficient, and not be chargeable, but rather helpful to others. Be merciful, O Lord, to our offences ; and seeing our debt is great which thou hast forgiven us in Jesus Christ, make us to love thee, and our neighbours so much the more. Be thou our Father, our Captain, and Defender in all temptations, hold thou us by thy merciful hand, that we may be delivered from all inconveniences, and end our lives in the sanc- tifying and honour of thy holy name, through Jesus Christ our Lord and only Saviour. So be it. Let thy mighty hand and out- stretched arm, Lord, be still our defence ; thy mercy and loving- kindness in Jesus Christ thy dear Son, our salvation ; thy true and holy word, our instruction ; thy grace and Holy Sprit, our comfort and consolation, unto the end, and in the end. So be it. O Lord, increase our faith." [This note, although not applicable to our Church, is retained, as a fuller explanation of our Author's views, than the text affords.] B. [page 50.] The " Rubrics " are so called, because such notices were written in the old service books in red letters. It is important that the directions which they contain should be duly attended to by the congregation, as well as the minister; not only for the sake of preserving a becoming order and regularity in the wor- ship of God, but also for the purpose of keeping up the spirit of the service in our own minds ; which are often more influenced by these outward, and apparently trifling circumstances, than APPENDIX. 79 many are aware. For, while a merely formal observance of the letter of Divine ordinances, and resting in outward rites, is hateful hypocrisy, or gross superstition, a delusion most dili- gently to be guarded against ; yet a careless irreverence of be- haviour, or a slothful negligence of spirit and demeanor, are alike disgraceful to our religious profession, and injurious both to our- selves and our fellow-worshippers. At the same time, to avoid mistake and dangerous misconstruc- tion, the writer would observe, that a servile adherence to the letter of the Rubric, when superseded by established and recog- nized ecclesiastical custom, is the very worst way of attaining the spirit of the appointment ; — the end of which is well ex- pressed in the Apostolic rules — " Let all things be done to edify- ing — decently, and in order." 1 C. [page 53.] Augustine asks, " How can they say J Our Father,' who are not yet born!" (De Symbolo, § 15.) So also Theodoret, " This prayer we do not teach the uninitiated, but the initiated (baptized.) For no uninitiated person can dare to say,' Our Father,' not having yet received the gift of adoption. But he who has obtained the gift of Baptism calls God Father, as being accounted among the sons by grace." (Ep. 82.) So also Chrysost. (Horn. xx. in Matt, and Horn. ii. in 2 Cor. See Bingham's Antiq. B. x. c. v. This was, no doubt, an early corruption of the Scriptural truth that the lan- guage of child-like confidence can only be used by those who are reconciled to God by Jesus Christ, and have received the pardon of sin, of which Baptism is a pledge. D. [page 58.] A correction must be made on account of the Apocrypha, out of which the First Lessons are taken, on the week-days, during a part of the year. Sincerely does the writer desire to have this blemish removed from our service : — for, although it be admitted that some parts of these writings are well worthy of study ; yet none of their contents ought to be placed on a level (even by im- plication) with the Word of God. See Article VI. With respect to the Proper Lessons a degree of discretionary power seems to be lodged with the minister, which may be exercised, with much advantage, in substituting the Canonical Scriptures for the Apo- cryphal book. See Admonition to the second Book of Homilies. i 1 Cor. xiv. 26, 40. BO APPENDIX. Also Apb. Abbott's judgment on this matter, in Strype's Annals, Vol. i. p. 402. By the unhappy introduction of the Apocrypha into the daily lessons, in conformity with ancient usage, several interesting and valuable portions of inspired Scripture have been excluded. We may just mention, the second book of Chronicles, so replete with historical interest, and spiritual instruction ; and a large part of the sublime and evangelical prophecy of Ezekiel. Surely the restoration of these precious fragments of Divine truth to their place in the annual course, would be a Reform, most devoutly to be wished for, and most easily accomplished. E. [page 60.] Only some parts of the Revelations are read on the saints' days, and in the Epistles. Might not this deeply interesting, though deeply mysterious book, on the perusal of which a peculiar blessing is promised to attend, 1 be introduced, with much propriety, during the season of Advent 1* F. [page 64.] The Creed, though not a prayer, may very profitably be used at our daily devotions. Thus it was extensively employed, not only by the ancient Church, but by the Reformers. Augustine thus recommends it to his candidates for baptism. " Call your faith to mind, look into }rourself : — let your Creed be like a looking- glass to you. See yourself there, whether you believe all that you profess to believe, and rejoice daily in your faith. Let this be your riches, the daily clothing of your mind. Do you not dress yourself when you arise 1 So by recollecting your Creed, clothe your mind, lest forgetfulness uncover it, and you remain naked. We are clothed with our faith. Faith is both clothing and armour. A coat to cover us from shame, a coat of mail to protect us against adversity." (Serm. lviii. ad competentes.) See Bp. Sparrow's Rationale for some lively and pertinent observa- tions on the believer's daily use of the Creed. G. [page 64.] In repeating the Creed we stand "by this gesture signifying our readiness to profess, and our resolution to adhere and stand 1 Rev. i. 3. 2 The Council of Toledo, a d- 633, appoints the Apocalypse to be read between Easter and Pentecost. Bingham, xiv. iii. 3. APPENDIX. HI to this holy faith." (Bp. Sparrow.) It is repeated by the people along with the minister, to intimate that it is every one's profes- sion made before God and his Church. The custom of repeating the Creed with the face towards the East, though defended by respectable authors, appears to be of very doubtful origin. The ancient Christians were, indeed, in the habit of praying with their faces towards the East; 1 as did the heathen also: 3 and the holy places in the heathen tem- ples were situated towards that quarter ; — an instance of which may still be seen in a Druidical temple near Keswick. But this idea of superior sanctity belonging to that quarter of the heavens, is not only unwarranted by Scripture, but decidedly opposed to the spirit of our blessed Lord's decision in a similar case: 3 and we may add, that it is the reverse of the authorized practice of God's ancient people ; — who were commanded to turn their backs upon the East in their solemn worship." 4 H. * [page 65.] By substituting the word bpoiovatov " of a similar substance," for bpoovaiov "of the same substance," the Arians attempted by "the subtle introduction of but one jot of written error, to let in the whole alphabet of heresy." Archbishop Seeker observes, that " the words ' Light of Light,' intimating that the Divine nature of Christ is from the Father (Heb. i. 3,) as light is from the sun, or as one light, without dimi- nution of itself, kindles another, were intended for some imper- fect illustration, (and doubtless a very imperfect one it is, and any other must be,) of his mysterious generation." The articles of this Creed, from " whose kingdom, &c." to the end (excepting the words, "I believe in the Holy Ghost,") were added to it by the authority of the second general council at Con- stantinople, A. D. 381, 5 chiefly intended to meet the heresy of the Macedonians, who denied the Divinity of the Holy Ghost. (Hooker Ecc. Pol. v. 52.) But the expression, " and from the Son" was not inserted till the middle of the Fifth Century, by the Western Church ; and was the unhappy occasion of the schism between the Greek and Latin Churches." i Tertullian, Apol. c. 16. Clem. Alex. Strom. 7. Orig. DeOrat. Dom. 21. Quest, ad Orthod. Resp. 1118. ~ Virg. JEn. viii. 68, 69, and Adam's Rom. Antiq. 3 John iv. 20—24. 4 Ezek. viii. 16. See Rev. T. Scott's excellent comment on this place. 5 See Archbishop Usher, De tribus symbolis. 82 APPENDIX. The words " Lord, and giver of life," tov Kipiov ko.\ Jokwojoi.-, seem taken from 2 Cor. iii. 18, and 6, and express two different attri- butes of the Holy Ghost. I. [page 65.] "'Let us pray /' — These words are often used in ancient Litur- gies, and are an excitation to prayer, to call back our wandering, and recollect our scattered thoughts, and to awaken our devotion, bidding us mind what we are about : namely, now when we are about to pray, to pray indeed, that is, heartily and earnestly. The Deacon in ancient services was wont to call upon the people often «rei/eof hriBuntv, * Let us pray more vehemently „•' nay, tKTtviartpov, * still more vehemently? And there is none of us but must think it needful thus to be called upon and awakened ; for thoughts will be wandering, and devotions will abate and scarce bold out to the prayer's end, though it be a short one ; so that well said the old hermit, (whom Melancthon mentions in his discourse on Prayer,) ' Tliere is nothing harder than to pray? " — Bp. Sparrow's Rationale. CHAPTER IV. THE LITANY. The use of a " Litany," or " general supplication," has pre- vailed in the Church from the earliest ages. 1 Originally in- tended for seasons of special calamity, it grew up into a regular form of public worship, and as such, was adopted by our Reformers ; not indeed, as now is usual, to be added to the Morning Prayer, but designed to be used on Sundays, Wednesdays, and Fridays, at some intermediate time be- tween the Morning and Evening services. 2 Whether we consider the spirituality, variety, or com- prehensiveness of its petitions, the Litany must be allowed to stand in "the very first rank of uninspired compositions." 3 Where, indeed, can a prayer be found, all things considered, like this? Rich in scriptural allusion, deep in religious truth, full of Divine unction and power ; earnest, impas- sioned, and importunate ; yet chastised, simple, and modest in its language ; and beautifully combining filial confidence with reverential awe ; this unrivalled form of prayer has ever been dear to the hearts of pious Episcopalians, 4 whose l See Hooker's Ecc. Pol. v. 41. The Litany of Gregory the Great, from which ours is principally drawn, is about 1250 years old. The Latin Litanies are full of Invocation of Saints ; and have been so ever since the eighth century. — Palmer. 2 See Appendix A. 3 R. Hall. 4 When George Herbert on his death-bed. was asked by a Clergyman, whom he requested to pray with him, " What prayers he should offer up with him?" His answer was, "O, sir, the prayers of my mother, the Church of England; no other prayers are equal to them. But at this time, I beg of you to pray only the Litany, for I am weak and faint." — Life by I. Walton. The follower of Jesus will not disdain the testimony of one of his "little ones," in addition to that of the illustrious Herbert; and will (63) 84 THE INVOCATION. earliest associations of sacredness have gathered around it, and who have here found a response to every awakened feeling, and an echo to every longing desire of their prayer- ful souls. The Litany may be regarded as consisting of four parts, — Invocation, Deprecation, Intercession, and Supplication. In the first, we address the Three Persons of the blessed Trinity separately and together. This method has no exact model in the Scriptures ; but although we are taught generally to address our prayers to the Father, through the Son, and by the Holy Spirit ; l yet we are not without many instances in the Word of God, of acts of worship addressed to God the Son, 2 and some also to God the Holy Ghost. 3 Besides, as we are here addressing God as " miserable sinners," and imploring the Divine mercy in that character, there is a pe- culiar appropriateness in this solemn application to each per- son separately ; inasmuch as we have not only sinned against our " Heavenly Father's" laws, but have slighted our Re- deemer's love, 4 and " grieved" if not " done despite to the Spirit of grace." 5 Then follows the second part of the Litany, which con- sists of Deprecation, or prayer for deliverance from evil. Each petition, along with the following response, forms a separate prayer, in which we are called upon to join. The observe in the child of seven years old, the same simplicity of mind, and soundness of spiritual judgment which distinguished that truly Christian poet "I do love," said she, "the service of the Church; no prayers express my heart so well." This was with special reference to that pe- tition in the Litany, " Have mercy on us, miserable sinners," which she remarked, " particularly suited her." — Memoir of Louisa W. Mortlock, by her father. London, 1837, i John xiv. 6 ; xvi. 23, 24. Rom. v. 2 ; viii. 15, 26. Gal. iv. 6. Eph. ii. 18. Heb. iv. 15, 16 ; x. 19, 20. 2 John xx. 28. Comp. v. 23. Acts vii. 59, 60; ix. 14. 1 Cor i. 2. 2 Cor. xii. 8, 9. 3 Ezek. xxxvii. 9. Rev. i. 4, 5. On Prayer to the Holy Spirit, see some valuable practical remarks in Mary Jane Graham's Memoir, by the Rev. C. Bridges, pp 140—151. * Heb. vi. 6; x. 29. 5 Eph. iv. 30. Heb. x. 29. DEPRECATION. 85 first, " Remember not, Lord, our offences," &c. in Scriptu- ral language, 1 earnestly pleads for God's mercy, (on the ground of His redeeming love,) and exemption from his just displeasure. This is followed by a variety of petitions against all manner of evil whether temporal or spiritual. " The crafts and assaults of the devil," " all blindness of heart ; pride, vain-glory, and hypocrisy ; envy, hatred, and malice, all uncharitableness, 2 &c. &c." Such are a few of the soul's dangers here deprecated. Nor is the safety of the body overlooked, nor are the interests of our fellow-crea- tures forgotten. We pray also to be delivered " from light- ning and tempest, from plague, pestilence, and famine ; from battle and murder, and sudden death ; from all sedition, privy conspiracy, and rebellion; 3 from all false doctrine, &c. &c. :" where again we return to spiritual dangers, aris- ing from and connected with outward disorders ; " heresy, and schism, hardness of heart, and contempt of God's word and commandment." These evils, we may observe, it was never more needful to watch and pray against than in the present day. Some have objected to the petition against " sudden death," on the ground, that to the true Christian " to die is gain." 4 But, it must be borne in mind, that, however much we may "desire to depart and be with Christ," 5 which, to the real i Psalm Ixxix. 5, 8. Marg. Joel ii. 17. From that divinely appointed Litany, where " the Priests, the ministers of the Lord," were commanded to " weep between the porch and the altar." In allusion to which, our Litany was anciently enjoined to be " said in the midst of the Church, at a low desk, called the ' Fall'd-stool,'" (Wheatly) as is still done in Cathedrals. 2 It is instructive to notice the order and connection in this petition : " blindness of heart," and ignorance of ourselves, leading to " pride, vain- glory, ar.d hypocrisy;" and these, again, breaking out into envy, hatred, malice, and uncharitableness." 3 In Edward the Sixth's Prayer-books, this suffrage was as follows : — " From all sedition and privy conspiracy, from the tyranny of the Bishop of Rome and all his detestable enormities, from all false doctrine and heresy, from hardness of heart," &c. The petition against Popery was dropped in Queen Elizabeth's reign; those against "rebellion" and "schism" were added after the Restoration. 4 Phil. i. 21. 5 Phil. i. 23. 86 SUDDEN DEATH. believer, is an event devoutly to be wished for in God's good time ; — yet, in general, nature shrinks from a sudden sepa- ration, and we must be conscious that much remains to be done, both for ourselves and others ; so that we may well adopt the prayer of the Psalmist, as applicable, though not exclusively or primarily, to this occasion ; — " O my God, take me not away in the midst of my days ;" ' — remove me not before the work of grace is complete in my soul, and without giving me an opportunity of glorifying thee in a dying hour ; or by any awful stroke of sudden judgment, such as my sins may justly call down upon me. 2 As we draw towards the close of this second part of the Litany, we address ourselves immediately to Christ. " By the mystery of thy holy Incarnation, 3 &c." The fervour of the Deprecation swells and deepens as we advance. Can anything surpass the earnest simplicity, powerful energy, touching beauty, and devout spirituality of those thrilling words, — " By thine Agony and Bloody Sweat, by thy Cross and Passion ; by thy precious Death and Burial ; by thy glorious Resurrection and Ascension ; and by the coming of the Holy Ghost, Good Lord, deliver us. In all time of our tribulation ; in all time of our prosperity in the hour of death, and in the day of judgment, Good Lord, de- liver us ?" Many are ready to seek God in a " time of tri- bulation ;" 4 but kw, comparatively, consider the dangers and temptations of a time of prosperity. Yet, then it is that we are peculiarly in need of Divine protection and guidance. When " Jeshurun," (the upright one,) " waxed fat, he kicked. Then he forsook God which made him, and lightly esteemed the Rock of his salvation." 6 We pray, therefore, that we may so live, as not to be afraid to die. That our l Psalm cii. 24. ~ 2 Sam. vi. 7. See Hooker, Ecc. Pol. v. 46. 3 [The entire Litany, with the exception of the first four petitions, would seem to be addressed to the " good Lord," who had " redeemed us with his most precious blood." See the petition beginning "Spare us, good Lord," &c ] 4 Isaiah xxvi 16. Hosea v. 15, 5 Deut. xxxii. 15. INTERCESSION. 87 " latter end" may be with " the righteous," ' and we may- find mercy of the Lord in that awful day of judgment." 2 We now come to the third division of the Litany, as above stated, " Intercession:" 3 nor can we help observing how large, full, and comprehensive is the summary here afforded us. O ! for a large heart to meet the demand thus made upon our Christian sympathy and benevolence. 4 We want the spirit of that great and glorious Intercessor, our compassionate High Priest, who " can be touched with the feeling of our infirmities," 5 to enter with full and sustained energy of mind, and devotion of soul, into the wide field of intercessory prayer thus opened before us. Well, then, does the Church here direct our eyes to Him, our Pattern and Example, as well as our Patron and Advocate, who is " able to save to the uttermost, seeing He ever liveth making intercession for us." 6 Confessing our guilt and unworthiness as " sinners," we proceed to supplicate Him in behalf of His " holy Church universal," that it may be " ruled in the right way," the way of sound doctrine, scriptural discipline, and holy living. From this general head we advance to particulars. Accord- ing to Apostolic precept, 7 we first pray for all Christian rulers and magistrates. We pray also that the ministers of religion maybe enlightened, faithful, and zealous instruc- tors of the people ; both by precept and example, setting forth the truth of God's Holy Word in a lively and edifying manner. 8 For all God's children of whatever order or rank in society they may be found. In short, we pray for all nations, that " unity, peace, and concord" may bind together the whole human family in brotherly love, and the fellowship of the Gospel of Christ. Having offered up these prayers for others, we next include i Numb, xxiii. 10. 2 2 Tim. i. 18. •"< 1 Tim. ii. 1. 4 2 Cor. vi. 11. 5 Heb. iv. 15. 6 Heb. vii. 25. 1 1 Tim. ii. 2. 8 Instead of the words " Priests and Deacons/' all our Prayer-Books, be- fore the last Review, had " Pastors and Ministers of the Church." The Scotch Liturgy, for " Priests" had " Presbyters." 88 INTERCESSION. ourselves ; and implore the Divine goodness to " give us a heart to love and fear God, and diligently to live after His commandments :" for godly fear cannot fail to lead to all holy obedience. 1 We pray also for a general " increase of grace," by the fuller outpouring of the Holy Spirit, 2 pro- ducing a revival of true religion, and manifested by an increased attention to the Word, 3 " receiving it with pure affection, 4 and bringing forth the fruits of the Spirit." 3 We are next led to intercede for such as " have erred and are deceived," by false doctrine, or corrupt practices; 6 — that they may be " brought into the way of truth," by repent- ance and conversion. 7 Then follow prayers for the weak, that they may be strengthened ; for the distressed, that they may be comforted ; for travellers that they may be pre- served from danger ; for the sick (especially for those who desire our prayers,) young children, prisoners, the father- less and widows, and all the sons of poverty and affliction. Finally, we pray for " all men," s that they may partake of the mercy of God both here, and for ever. Nor do we omit to pray for our " enemies," according to our Blessed Saviour's direction, 9 that God would " forgive them, and turn their hearts." Having added a petition for the " fruits of the earth," so necessary to the support of man and beast; we sum up all our requests for spiritual blessing in that comprehensive prayer, " That it may please Thee to give us true repentance, to forgive us all our sins, negligences, and ignorances, and to endue us with the grace of thy Holy Spirit, to amend our lives according to Thy holy Word." And now, as if the Church would have us " take heaven by force," 10 not with the " vain repetitions" of formal wor- ship," or the wild and fanatical exclamations of blind Idola- try ; 12 — but with holy boldness and earnest importunity : — I Jer. xxxii. 40. Ezek. xxxvi. 26, 27. 2 Joel ii. 27. Acts ii. 17. 3 Acts ii. 37 ; xvi. 14 4 Luke x. 39. James i. 21. 1 Peter ii. 2 5 Mark iv. 20. Gal. v. 22, 23. Eph. v. 9. 6 1 Cor. vi 9, 10. 1 John v. 16. "J 2 Tim. ii. 25, 26. 8 1 Tim. ii. 1—4. 9 Matt. v. 44. 1 Matt, xi, 13. I I Matt. vi. 7. 12 1 Kings xviii. 26. the lord's prayer. 89 one petition following another, like troop after troop — armies of prayers and tears — till mercy's gate is thrown open, and we enter in, and take possession of the kingdom. 1 And here, again we observe, with peculiar fitness, our attention is directed to the "Captain of our Salvation," 2 the " Breaker who is gone up before us," 3 and has " opened the kingdom of heaven to all believers." — " O Lamb of God, that takest away the sins of the world, 4 grant us thy peace. 5 O Lamb of God, that takest away the sins of the world, have mercy upon us. 6 O Christ, hear us, &c." 7 Concluding with that shorter Litany, as it has been called, of the ancient Church, which was generally understood to be addressed to the Three Persons of the undivided Trinity; — " Lord, have mercy upon us. Christ, have mercy upon us. Lord, have mercy upon us." The Lord's Prayer, like a bright jewel in the centre of a circle of pearls, now gathers up our petitions in one knot, as it were; and fastens them as with "a nail in a sure place." 8 This perfect form of prayer is ever new, sweet, and refreshing to the simple, enlightened, and unprejudiced Christian. It presents the believer with a warrant for his faith, when he knows that he "asks according to His will," 9 who both taught us to pray, and presents our prayers with acceptance to the Father. It collects our desires in their proper order, and with redoubled force ; as the scattered rnysof the sun are collected in the focus of a burning-glass. We feel that we have God on our side, who " helpeth our infirmities," 10 and who pleads on our behalf; and can say with His holy Apostle Paul, " If God be for us, who can be against us? He that spared not His own Son, but delivered l "Coimus in coetum, et congregationem, ut Deum quasi manu facta precationibus ambiamus orantes. Hoec vis Deo grata est." — Tertullian, Apolog. 39. Hooker, Ecc. Pol. v. 24. (1.) ^ Heb. ii. 10. 3 Mic. ii. 13. 4 John i. 29. 5 John xiv. 27. <> Luke xvii. 13. i 1 John v. It. 8 i sa i a h xxii. 23. 9 1 John v. 14. l o Rom. viii. 26. 8* 90 RESPONSK9. him up for us all, how shall He not with hiin also freely give us all things I" 1 Again, deprecating God's merited displeasure, 2 and stir- ring up ourselves and one another to more fervent and continued Supplication ; 3 — we jointly offer up a devout prayer, expressing our humble confidence in the Divine mercy, and earnestly pleading for protection from danger, and deliverance in trouble, whether of body or soul. How beautiful and encouraging, and, at the same time, how scrip- tural is the opening of this Prayer ; — " O God, merciful Father, that despisest not the sighing of a contrite heart, nor the desire of such as be sorrowful." This is the language of David, " Lord, thou hast heard the desire of the humble: thou wilt prepare their heart, thou wilt cause thine ear to hear." 4 It is the language of simple, humble, yet strong faith : — faith in the word of Him who hath said, " To this man will I look, even to him that is poor, and of a contrite spirit, and trembleth at my word." 5 The response which follows, (" O Lord, arise, help us, and deliver us, for thy Name's sake ;") 6 is very awakening. The minister proceeds with another appeal to the Divine faithfulness, taken from the Psalms; which seems to carry back the mind to the " olden time," the days of the Church's trial, and her glorious deliverance. " O God, we have heard with our ears, and our fathers have told us, the noble works that thou didst in their days, &c." 7 What spirit-stirring words are these ! — We seem to be listening to our godly forefathers recounting the triumphs of their faith, and the might of the right hand of the Most Highest. Inspired by a portion of their heroic constancy, and emboldened by the recollection of their experience, we join in the response ; " O Lord, arise, help us, and deliver us, for thine honour." i Rom. viii 31, 32. 2 See Psa. ciii. 10. 3 The words " Let us pray," are here, by some, supposed to indicate a transition from one sort of prayer to another. 4 Psalm x. 17, for " humble," the margin has " afflicted," 5 Isaiah lxvi 2. Compare lvii. 15, and Psalm li. 17. 6 Psalm xliv. 2G ; lxxix. 9. 7 Psalm xliv. 1. CONCLUSION. 91 Then, as if already anticipating the answer to our prayers, we burst forth into the noble Doxology, ascribing all praise to the Triune Jehovah. "Glory be to the Father, &C." 1 How much is all this in accordance with some of David's finest Psalms, where the sacred writer begins with expres- sions of the deepest abasement, and ends with the most joyous notes of praise. 2 We pass, as it were, in a moment, from the " depths " 3 of conscious guilt, and the " prison " 4 of affliction, out of which he cried for mercy and deliverance, to the mount of assurance, and the songs of the Redeemed. After this temporary, but not unsuitable interruption, the pleadings for grace and mercy, which characterize the Litany, are continued, with renewed earnestness, in the short Responses, " From our enemies defend us," &c. " Graciously look upon our afflictions." " O Lord, let thy mercy be shewed upon us ;" — "As we do put our trust in thee." 5 Lastly, having prayed for deliverance from those " evils" to which our " infirmities" expose us, and which our sins have deserved ;" — for increase of faith and hope in the midst of trouble ; and for grace to live a holy life ; which petitions we offer up in the name of " our only Mediator and Advocate, Jesus Christ :" — the Litany closes with forms of Prayer and Thanksgiving, which have been already con- sidered. i "It is here interposed like a gleam of sunshine breaking through a cloudy sky, or like a star of hope appearing for a moment in a black night of storms."— Rev. J. Bickersteth's " Guide to Litany," p. 11. 2 Psalm vi. 8 ; xxii. 22 ; xxx. 5 — 11 ; Ixxvii. 10, &c. 3 Psalm cxxx. 1. 4 p sa lm cxlii. 7. 5 Psalm xxxiii. 21. APPENDIX. A. [page 83.] Befoiie the last Review in 1661, the Litany was designed to be a distinct service by itself, and was used in King Edward's, and Queen Elizabeth's reigns, some time after the Morning Prayer was over ; the people being called together by the ringing of a bell. This custom (Wheatly informs us) was still observed in his time in some Cathedrals and Chapels, where Morning Prayer was read at six or seven, and the Litany at ten. Mr. Blunt, how- ever, is of opinion that the present practice prevailed within the first century after the Reformation — Sketch of the Reformation by the Rev. J. F. Blunt, p. 217. Might not this method be restored, with advantage, in some cases, shortening the services, and giving a pleasing variety to our public worship 1 Wheatly observes that " Wednesdays and Fridays were the ancient Fasting-days of the primitive Church ; the death of Christ being designed on the Wednesday, when he was sold by Judas, and accomplished on the Friday, when he died on the cross." The reason of its use on Sunday is obvious; viz. "That no day might seem to have a more solemn office than the Lord's Day." CHAPTER V. SUNDAYS AND HOLIDAYS, WITH THEIR COLLECTS AND APPROPRIATE SERVICES. Before we enter upon a more particular review of the prin- cipal Festivals of our Church, it may he well to make some general remarks on the character of the clays thus appointed to be kept holy, and dignified with a separate and solemn service. And first, in order and authority, of THE LORD'S DAY. The observation of a day of sacred rest, (which is the proper meaning of the Hebrew word Sabbath,) ' is dated from the finishing of the works of Creation, in Paradise, when " God blessed the Seventh day, and sanctified it ; because that in it he had rested from all his work which God created and made." 2 How long it continued to be observed we have not the means of ascertaining ; though it is conjectured, with seeming probability, that the weekly distinction of time was in use in the days of Noah ; and, consequently, that the Sabbath was, at that era, not unknown. 3 However, it is 1 pyS', aa[l(liTov "cessation from labour," — "day of rest," — a name sometimes given to other festivals, as the "day of atonement" — (Lev. xvi. 31.) and the "Sabbatical year;" (Lev. xxv. 4.) sometimes it denotes a " week." (Matt, xxviii. 1. 1 Cor. xvi. 2. Gr.) 2 Gen. ii. 3. 3 Gen. viii. 10, 12. "The division of time into weeks extends from the Christian states of Europe to the remote shores of Hindustan, and has equally prevailed among the Hebrews, the Egyptians, Chinese. Greeks, Romans, and northern barbarians ; — nations, some of whom had little or no intercourse with others, and were not even known by name to the He- brews." (Home's Introduction, Vol. i- c iii. s. ii. § 1) A strong incidental proof of the institution of the Sabbath prior to the dispersion of Babel. (93) 94 INSTITUTION OF THE SABBATH. not unlikely, that during the sojourning of the Israelites in Egypt, the day of sacred rest had fallen into oblivion, and required to have its authority and obligation formally re- newed. Accordingly we find, that when the children of Israel were in the wilderness, at the time when the manna was given them, there seems to have been some doubt on this subject, which occasioned Moses to speak thus to the rulers of the congregation, — " This is that which the Lord hath said, To-morrow is the rest of the holy sabbath unto the Lord." ' This, be it observed, was previous to the giving of the law from Mount Sinai, and the language used on the occasion clearly shows that the distinction of days was known at the time, though the relative holiness of the Sab- bath-day had probably been forgotten. 2 The Fourth Com- mandment places the sacred observance of the Sabbath among the principal moral duties enjoined by God upon His people. "Remember the Sabbath-day to keep it holy." 3 And the reason given in Exodus for its observation is one of universal force, as equally obligatory upon all mankind. 11 It must not however be concealed, that some, in all ages, since the Apostolic times, have ventured to call in question the Divine authority of the Christian Sabbath, on the plea, that the seventh day no longer "being observed, the old com- mand has lost its force, and no new one has ever been given in its stead. Now, we think, that this argument loses sight of the important distinction, which exists, in the very nature of things, between a moral precept, and a merely positive ordinance of a ceremonial or ritual character. The Deca- logue, or Ten Commandments, consisted principally of 1 Exod. xvi. 23. It has been observed that the creative power of God rested from the production of manna on the seventh day, while on the sixth day, a double portion was provided, by a continual miracle. (V. 25 — 29.) 2 Comp. veise 5, 22. 3 Exod. xx. 8- **• V. 11. Compare, however, (Deut. v. 15.) where a motive peculiar to the Israelites is alleged,— but then, observe, with reference to a totally different point. (Ver- 14.) THE FOURTH COMMANDMENT. 95 moral laws, and, as such, is of perpetual obligation. 1 To distinguish it from the civil and ceremonial laws given to Israel, it was engraven by the " finger of God" on tables of stone, 2 and deposited in the "ark of the testimony;" 3 and, in the New Covenant, it is still promised to be written by the Divine Spirit on " the fleshy tables of the heart." 4 But the Fourth Commandment alone is of a mixed cha- racter, partaking partly of the nature of a ritual, and partly of a moral precept. The duty of worshipping God, there enjoined, is purely moral. Man must have some time for doing so ; and God has fixed the particular proportion of time which he requires for this service, from the beginning of the world, with a special reference to the revealed order of His work of Creation. These general considerations, then, are of a permanent character, and admit of no change; but the particular day on which we ought to rest for the Divine worship, is a ritual appointment, and is capable of alteration, without impairing the authority or sacredness of the commandment. 5 We admit, therefore, that the seventh day Sabbath is no longer to be observed. This was the Jewish Sabbath, and to retain it among Christians would be to keep up a part of that Mosaic law which is " done away in Christ." 6 But we are not left to our own conjectures on this subject. Our Blessed Lord, during his earthly mini try, gave frequent indications of his design, as " Lord of the Sabbath," to make a change in the outward form of Sabbath 1 See Art. vii. " No Christian man whatsoever is free from the obedi- ence of the Commandments which are called moral." Matt. v. 17 — 20. 2 Exod. xxxi. 18; xxxii. 16; xxxiv. i. 3 Exod xxv. 21, 22. 4 Jer- xxxi. 33. Comp. Heb. viii. 10. 2 Cor iii. 3. s " Albeit, this commandment of God doth not bind Christian people so straitly to the precise keeping of the seventh day, after the manner of the Jews : — yet, notwithstanding, whatsoever is found in the commandment appertaining to the law of nature, as a thing most godly, most just, and needful for the setting forth of God's glory, it ought to be retained and kept of all good Christian people."— Horn. xx. " Of the Time and Place of Prayer." See Hooker, v. 70. (9.) e 2 Cor iii. 14. Col. ii. 16, 17. 96 THE CHUISTIAN SABBATH. observance, as prevalent among the Jews. 1 And, although there is no direct proof of any intention to alter the day, but only the manner of observing it ; yet, as it was an elevation of the moral part of the commandment, at the expense of the mere letter, it was, at least, a step in that direction, and prepared the way for the change which was afterwards in- troduced. This change, probably in accommodation to their strong prejudices, and the weakness of his disciples, was not fully explained at the time ; but the teaching and practice of his Apostles, after his departure, soon intimated its gradual establishment. Indeed, immediately after his resurrection on the first day of the week, that day seems to have been regarded as the Christian Sabbath ; a day to be kept in special remembrance, by public assemblies for Divine wor- ship, and participation of the Lord's Supper. 2 Consequently on this day our Lord twice met his disciples, when thus gathered together, on successive occasions, and manifested himself to them with words of heavenly benediction. And on it He fulfilled his promise of sending to them his Holy Spirit. 3 From other parts of Scripture we learn, that the custom of meeting on " the Lord's day" was kept up gene- rally among Christians ; and St. John, in the Revelation, gives it that name, by which it is now most appropriately designated. 4 We conclude, then, that the moral part of this fourth commandment still continues in full force, accord- ing to our Blessed Lord's own authoritative statement ; — " Whosoever shall break one of these least commandments, and shall teach men so, he shall be called the least in the kingdom of heaven." 5 A seventh portion of our time is as much due to God, as was that of Adam, Noah, or Moses. But instead of resting on the seventh day, with the Antedi- luvian and the Jew, we keep holy the first clay of the week, a day on which a work was finished, more illustrious than that of Creation itself, the work of our Redemption. i Matt. xii. 1—12. Luke xiii. 10—16. John v. 9—18 ; ix. 14. 2 John xx. 19—26. Acts xx. 7. 1 Cor. xvi. 2. 3 Acts ii. 1. * Rev. i. 10. See Appendix A. 5 Matt. v. 19. lord's day observance. 97 In confirmation of the above arguments, we may observe that the Apostle Paul, in the fourth chapter of his Epistle to the Hebrews, seems to allude to the change from the seventh to the first day of the week, when he says, " There remain- eth a rest," (i. e. a day of rest. Margin, Iceeping of a Sab- bath,) l " to the people of God. For he that is entered into his rest (Christ), hath ceased from his own works, (of Re- demption), as God did from his (of Creation), when he insti- tuted the first Sabbath." But it may still be asked, Where is the difference between your observance of the Christian Sabbath and the Jewish ? We answer, they differ considerably both in strictness of literal enactment, and in the severity of the penal sanction by which they are enforced. All kinds of work, with scarcely any exception, was forbidden to the Jews on their Sabbath, under pain of death. 2 Whereas, all works of piety, charity, and necessity? are in strict accordance with the spirit of the Christian Sabbath, and may be performed without scruple or hesitation by the enlightened Christian, who regards this holy day not so much as a restraint upon his liberty, as a blessed opportunity of glorifying God, and doing good to his fellow-creatures ; in short, a beginning of heaven upon earth, a foretaste of eternal rest. 4 But to attempt to revive the rigid severity of the Jewish Sabbath in a Christian age and country would, we conceive, be a returning to the legal spirit of the Mosaic dispensation, instead of following out that which our Blessed Lord both taught and exemplified. 5 At the same time, great care, self-denial, and watchful self-ex- amination must be exercised, lest the liberty of the Gospel should degenerate into licentiousness, and " an occasion to the flesh."" The true spirit of Sabbath observance under i Heb. iv. 9. o-a/?/?ar«7//0j, not Karmrawts as in the former verses, Comp. verses 1 — 11. See Owen on the Hebrews, where the above view of this difficult portion of Scripture is amply and fully vindicated. Bishop Poinet appears to allude to this passage in his Catechism. — Liturgies of Edward VI. Park. Soc. 515. 2 Exod. xxxi. 14, 15. Numb. xv. 32—36. 3 Matt. xii. 5. "piety." 7,9 — 13, " charity." 1 — 4, "necessity." * Heb. iv. 9. 5 See Page 96. (i) 6 1 Cor. viii. 9. Gal. v. 13. 1 Peter ii. 16. 9 98 xord's day observance. the new dispensation seems to be as completely, as it is beau- tifully, delineated in the words of the Prophet ; " If thou turn away thy foot from the Sabbath, (so as not to trample upon its sacredness,) from doing thy pleasure on my holy day; and call the Sabbath a delight, the Holy of the Lord, ho- nourable; and shalt honour him; not doing thine awn ways, nor finding thine own pleasure, nor speaking thine own vjords : Then shalt thou delight thyself in the Lord, &c.'" " It is not enough," says a pious writer, who will not be suspected of enthusiasm, " that we rest from the works of our calling, but our time must be employed in all such reli- gious exercises as tend to the glory of God, and the salva- tion of our souls." 2 To frequent the public worship of God with diligence, punctuality, and becoming reverence, though an important part of the duty of this sacred season, is by no means the whole of it. We must spend the remainder of the day in a consistent and suitable manner, in Divine medi- tation and prayer, in catechizing and instructing our fami- lies, in teaching the ignorant, visiting the sick, relieving the distressed, and contributing to the wants of the poor, accord- ing to our ability, with liberality and kindness. 3 Even our relaxations among our friends, or at home, must be con- ducted on the same principle of glorifying God, by " season- ing our discourse with prudent and profitable hints for the advancement of piety ; and taking care that no sourness and moroseness mingle with our serious frame of mind." 4 Nor must we forget that our servants, trades-people, and depcnd- 1 Isaiah lviii. 13, 14. 2 Nelson, " Companion for Festivals." 3 It is not intended to introduce a secularity of employment, even in the exercises of mercy, inconsistent with the more spiritual and appropriate duties of this sacred day. But as we may, and ought to contribute publicly, and privately, as occasion presents itself, to the wants of the poor, on the Lord's Day ; so a measure of active and self-denying exertion in visiting and relieving the necessitous, seems to be not only consistent with the sacredness of the season, but conducive to its due improvement. (1 Cor. xvi. 2. Matt. xii. 7; xxv. 34—40. 1 John iii. 16, 18, &c.) Of Sunday busi- ness and pleasure taking, the xxth Homily has an admirably pointed rebuke. " These people are of two sorts," &c. 4 Nelson, "Companion for Festivals." DISTINCTION OF SUNDAYS. 99 ents must rest as well as we, nor are even our horses and cattle to be overlooked ; so that every practice, whether for gain or pleasure, which is inconsistent with this observance of the sanctity of the Lord's day, must be promptly and un- flinchingly sacrificed and laid aside, as contrary to our duty to God and man. In the public services of this sacred day, in addition to the usual Morning and Evening service, our Church has ap- pointed special lessons to be read out of the Old and New Testaments, 1 the Litany to be used, and the Communion service, with a suitable Collect, Epistle, and Gospel. But there is a further distinction of Sundays adopted by the Church, which we will now endeavour to explain. When any subject of considerable extent has to be treated systematically and fully, it is necessary to divide it into por- tions, and then cause each part to pass under review in a regular order. This is the method of scientific teaching, nor is it less the result of practical experience. Thus, in explaining and enforcing the leading doctrines and duties of Christianity, the Church has arranged them in a series ; ap- propriating the consideration of certain fundamental truths to particular seasons ; — such as Advent, Christmas, Easter, and Whitsuntide ; and of certain duties, as of fasting and prayer, to Ash- Wednesday, Lent, the Ember and Rogation - days, &c. Thus, about half the year is occupied with spe- cific subjects ; the other half is left open for the inculcation of more general, but not less needful, points of duty and practice. By means of this simple arrangement is secured, as far as possible, a due attention to every fundamental article of religion ; for if the officiating minister should neglect his duty in this respect, the very title of the Collect for the day, will, in many cases, silently reprove him, and also remind his congregation of the culpable omission. 2 i These were not added till the reign of Queen Elizabeth. 2 It is not intended, however, that the above plan was entirely the result of design. It probably was so only in part. The more important Festivals of the Church have been handed down to us from the most remote anti- 100 HOLY DAYS. HOLY DAYS. In addition to this distinction of Sundays, the Church has appointed certain other days to be kept holy. These are of two classes ; the first consisting of such days as refer to the leading events in the History of our Blessed Lord ; the latter of such as are kept in remembrance of his Apostles and dis- tinguished disciples, whose lives and deaths have been re- corded in Scripture for our instruction and example. our saviour's festivals. The design and use of this former class has been ex- plained already, when treating of the distinction of Sundays. We cannot describe them better than in the words of our own ecclesiologist, Hooker : — " The rest of the days and times which we celebrate have relation all unto one Head. We begin therefore our ecclesiastical year," (according to the old computation from Lady-day,) " with the glorious Annunciation of his birth by angelical embassage. There being hereunto added his blessed Nativity itself; the mys- tery of his legal Circumcision; the testification of his true Incarnation by the Purification of her which brought him into the world ; his Resurrection, his Ascension into heaven, the admirable sending down of his Spirit upon his chosen, and (which consequently ensued,) the notice of that incom- prehensible Trinity thereby given to the Church of God." ' Before we proceed to the consideration of the latter class, consisting of Saints' 1 -days, more properly so-called, it may be well to anticipate an objection, which is commonly made quity ; so that there is every reason to believe that they were celebrated, (if not in the Apostolic age, of which we possess very scanty records ;) yet in times very nearly approaching to it : so that, on this account alone, they call for the respect, and justly claim the devout observance of all right- minded Christians. Tertullian mentions Easter and Whitsuntide, as kept in his time, A. D. 200. (De Jejuniis. adv. Psych, c. 14.) Respecting the time of observing Easter there was a controversy in Polycarp's day be- tween the Eastern and Western Churches ; both sides alleging Apostolic usage. (A. D. 158. Euseb. b. v. c. 24.) i Eccles Pol, v. 70. (8) OBJECTION TO HOLY DAYS. 101 against Holy Days in general ; — namely, that such obser- vations are opposed to the simplicity of the Gospel, and savour of Judaism, rather than of Christianity. We allow, that the Apostle Paul reproved the Galatians for observing Jewish Feasts. 1 But this, we think, arose not from the sinfulness of the practice, which he had allowed to be indifferent, in the Epistle to the Romans, 2 but from the spirit which it manifested, and the principle upon which it was performed. These converts from heathenism were deceived by the superstitious notion, that the Jewish rites were necessary to be observed by Christians, in order to their perfection in holiness ; and that by such observances they would, in part at least, be justified. 3 Against such a pernicious opinion, the zealous Apostle contends with all his might ; and particularly marks whatever in their con- duct seemed to lean that way. Such was the case before us. But we are not thence to conclude rashly, that all festivals and holy-days of man's appointment are supersti- tious and vain. The Jews, we know, kept the feast of Dedication, in remembrance of the purification of the temple, a merely human appointment, which our Blessed Lord so far from censuring, himself honoured with his presence. 4 Again, when the Apostle, writing to the Colossians, says, " Let no man judge you in meat, or in drink, or in respect of a holy day, or of the new moon, or of the Sabbath-days, &c." 5 We think he must be understood in the same way ; namely, us guarding them against a return to the Jewish yoke ; not against all observance of holy-days and festivals whatever. The Sabbath-day" itself, we see, was not exempt from this condemnation, as far as respected the ceremonial observance of the seventh day. But the Lord's-day Sabbath still held its authority unimpaired by the Apostle's denunciation. Upon the same grounds we affirm, that this inspired statement does not affect the power of the Church to appoint feasts and fasts for public edification ; provided they be not too l Gal. iv. 10 2 Rom. xiv. 5, 6. 3 Gal. iii. 3; v, 4. 4 John x. 22. 5 Col. ii. lfi, 17. 9* 102 saints' days. many, and so prove burdensome to the conscience, nor abused, as the Popish holy-days were, to superstitious pur- poses, and the grossest idolatry. Not, indeed, that for a moment we would place the observ- ance of a festival of human appointment on the same footing with a purely Divine ordinance. And if Holy-days are again perverted, as they have been, from their proper use, namely, the increase of piety, charity, and godliness, to become a handle of superstition and will-worship ; substi- tuting formal observances for the lively exercise of faith, love, and dependence on the Saviour's merits ; — we doubt not but that the Apostolic warning, above given, may be justly applied to such an abuse of religious duties, as too plainly indicating the existence of a Pharisaical, self-right- eous, and Judaizing spirit.' saints' days. There remains to be considered the second class of holy, days, namely, those kept in commemoration of certain saints, or holy men, recorded in scripture, by whose labours the Christian Church was mainly established. Set forth in the Word of God as our examples in zeal and piety, faith and patience, humility and charity, — it seems right, that, as the doctrines of the Gospel have engaged our attention on days peculiarly appropriate to bring them before us as matters of fact; — so the practice of religion should be clearly set before our eyes, in living instances of its power; such as St. Paul presents us with, when he says, " Be ye followers of me, even as I also am of Christ." 2 And again, " Brethren, be followers together of me, and mark them, which walk so, as ye have us for an ensamplc."* Christ himself is, indeed, our great pattern. But as, when the sun is set, the "lesser lights" of heaven shine forth to guide and cheer the wanderer on his way ; so do these auxiliary examples of piety and virtue help, even by their less daz- 1 See Appendix. B. [also note 1 on page 104.] 2 1 Cor. xi. I. J Phil. hi. 17- saints' days. 103 zling radiance, to direct and cheer the Christian pilgrim on his path to heaven ; and oft remind him, that he must not be " slothful, but a follower of them, who, through faith and patience, inherit the promises." ' These days also Hooker beautifully refers to Christ. " Forasmuch as we know that Christ hath not only been manifested great in himself, but great in other his saints also, the days of whose departure out of the world are to the Church of Christ as the birth and coronation days of kings or emperors ; therefore, especial choice being made of the very flower of all occasions in this kind, there are annual selected times to meditate of Christ glorified in them, which had the honour to suffer for his sake, before they had age or ability to know him ; glorified in them, which knowing him as Stephen, had the sight of that before death, whereinto so acceptable death did lead ; glorified in those sages of the East, that came from far to adore him, and were conducted by strange light; glorified in the second Elias of the world, sent before him to prepare his way; glo- rified in those Apostles, whom it pleased him to use as founders of his kingdom here ; glorified in the angels, as in Michael; glorified in all those happy souls, that are already possessed of heaven. Over and besides which number not great, the rest be but four other days heretofore annexed to the feast of Easter and Pentecost, by reason of general Bap- tism usual at those two feasts." 2 We fully admit that Saints' Days have been, and are among the worst features of Popery. We utterly reject all such authority as that of Popish legends, and a spurious or doubtful antiquity. Indeed the saint-worship of Papal Rome is scarcely less heathenish than the demonolatry of their Pagan predecessors. Nor can we conceive a more awful curse to descend upon our own favoured land than the revi- val among ourselves of the superstitious observances of the middle ages. 1 Heb. vi. 12. Comp. xiii. 17. 2 Eccles. Pol. v. 70. (8) 104 PASTS. If then the observance of Saints' Days in our Church has fallen into neglect, considering the tendency there is in some quarters to an indiscreet, if not superstitious, attach- ment to human ordinances, we are not anxious to see any forcible attempts made to restore their regular and uniform observance. But, at the same time, we cannot join in an idle clamour against those who, in compliance with the Rubric, observe these days in due order, and endeavour to improve them by a suitable and scriptural application of sound doc- trine.' FASTS. Religious fasting has been a frequent exercise of the peo- ple of God in all ages. The Israelites were divinely com- manded to keep an annual day, on which they were to " afflict their souls," 2 by mortification of their carnal appe- tites, and abstinence from ordinary and lawful indulgences. This was the only Fast appointed by Moses ; but we read of many occasional acts of humiliation by prayer and fast- ing, performed by individuals in private, as well as others in public, by the whole nation. Of the former kind were the fasts of David, 3 Daniel, 4 and Nehemiah; 5 — of the latter, that of Joshua before Ai, 6 of the Israelites of Shiloh, 7 of Samuel at Mizpeh, 8 of Jehoshaphat, 9 Ezra, 10 and many others. But beside these Fasts, the object of which was, not so much the subjugation of the flesh to the Spirit, i [A unanimous voice exists in our Church, in favor of commemorating the leading facts in our Saviour's history, and of considering the funda- mental doctrines of the Gospel, upon set days- But of however strong a defence the permission to her members by our Church to celebrate the lives and characters of a few Scriptural saints upon appointed festivals, may be susceptible, it yet seems to be a partial selection among a host of equals, and would appear, among its observers, to be a custom not desirable in its piactical effects.] See Appendix C. S It may be translated "humble yourselves" or "subdue your desires." cqini'pzrpN nsn Lev. xvi, 29 ; xxiii. 27 — 32. Comp. Isaiah lviii. 3, 5. 3 '2 Sarn.xii.~l6. Psalm xxxv. 13; lxix. 10. 4 Dan. ix. 3. Comp. x. 2, 3 s Neh. i. 4. o Joshua vii. 6. 7 Judges xx. 26. Comp. 23. 8 1 Sam. vii. 6. » 2 Chron. xx. 3. io Ezra viii. 21. See also Esther iv. 16. Jer. xxxvi. 9. Joel i. 14; ti. 12, 15. Zech. viii. 19. SCRIPTURAL AUTHORITY. 105 as the expression of deep humiliation and sorrow lor sin, and to avert the Divine displeasure on account of it : we meet with some remarkable instances of extraordinary abstinence from food, of a miraculous character, which pre- ceded or accompanied some singular manifestation of the Divine presence, and unusually intimate and elevated com- munion with God. Such were the forty-days fasts of Moses,' Elijah, 2 and our Lord himself; 3 which, though they cannot be an example to us, as being " out of the common rules of nature," yet " surely they recommend the thing to us very strongly, to be practised in our measure." 4 Our blessed Lord's fasting before He was tempted by the Devil, " demonstrates the utility of this practice, when accom- panied by true Christian faith and love ; and also the strength which it imparts to resist temptations, particularly such as he underwent, — to worldly and carnal lusts." 5 With reference to the forty-days' fastings of Moses and Elijah, it has been observed, that " these three great fasters we find together glorious in Mount Tabor." 6 And, we may conclude, with a pious writer, " that they, who most resem- ble Christ in mortification and self-denial, shall be most favoured with spiritual views and refreshments." 7 But let us not forget to note the accompanying remark of the devout Bishop Hall : " Abstinence merits not — What are meats and drinks to the kingdom of God, which is, like him- self, spiritual? 8 But it prepares best for our good duties." To pass on to the Christian dispensation, we find that our Lord gave no positive precept on this subject. He openly censured the Pharisaical manner of fasting prevalent among the Jews, 9 and declined laying upon his disciples a rigorous burden of outward service, which might prove a snare to l Moses fasted forty days two several times. Comp. xxiv. 18; xxxiv. 28. Deut ix. 9, 18. 2 l Kings xix. 8. » Matt. iv. 2. 4 Rev. Joseph Milner's Sermon on " Duty and Uses of Religious Fast- ing." 5 Ibid. Matt. iv. 3—10. 6 Bishop Hall's Contemplations, B. vi. 1. Comp. Matt. xvii. 3. 7 Rev, J. Milner. Comp. Luke ix, 30, 31. « Rom. xiv. 17. 1 Cor. viii. 8. 9 Matt. vi. 16— la 106 FASTING ALLOWED BY CHRIST. their weak consciences, and entangle them in the soul- destroying errors of self-righteousness and hypocrisy. 1 But he no more condemned the practice of Fasting, than he did Almsgiving, or Prayer, with which it is associated; 2 for it was not the thing itself, but its ostentatious abuse, which, in either case, fell under his just rebuke. And though he did not see fit to authorize any system of public fasting, he intimated that a time would come when its introduction would be both appropriate and helpful. 3 Such a time, we know, did, ere long, arrive. Accordingly we find his Apos- tles adding fasting to their prayers, both public and pri vate. 4 With what holy severity of self-denial the Apostle of the Gentiles exercised himself this way, we may gather from his own confession — " in fastings often." fi Thus " he kept under his body, and brought it into subjection." 6 For though none knew better than he that " all things were law- ful for him, yet he would not be brought under the power of any ,-" 7 so as to be the slave of his appetites, and not to be able to refrain, when requisite, from their indulgence. The same habitual self-denial, which he practised himself, he recommends to others. Thus married persons are ad- vised to retire occasionally from each other's company that they may " give themselves," with less interruption, " to fasting and prayer." 8 Having thus established the duty of religious fasting, we may proceed to consider its use. We have already seen that it was employed as a natural expression of humiliation for sin, and a means of averting the displeasure of God, and obtaining his forgiveness. Thus it was used by his ancient people on the " day of Atonement," 9 and by the Ninevites when they repented at the preaching of Jonah ; 10 — l Matt. ix. 14—17. 2 Matt, vi, 1—7. 3 Matt. ix. 15. 4 Acta ix. 9; xiii. 2, 3; xiv. 23. 5 2 Cor. vi. 5; xi. 27. 6 1 Cor. ix. 27. 7 l Cor. vi. 12. e 1 Cor. vii. 5. Comp. Joel ii. 16. Zech. xii. 12—14. 9 Lev. xvi. 30 ; xxiii. 27, 28. 1 o Jonah iii. 5—10. Comp. 1 Kings xxi. 27—29, USE OF FASTING. 107 and thus it is enjoined to be used by the prophet Joel, in that impressive call to repentance : — " Turn ye to me with all your heart, and with fasting, and with weeping, and with mourning." ' Another obvious use of abstinence is, as Hooker expresses it, " to take down the frankness of nature, and tame the wildness of the flesh." 2 Our Blessed Lord tells us, that some kinds of evil spirits " go not forth, but by prayer and fasting." 3 Surely strong lusts, and stubborn habits of sin- ful indulgence are of this sort. It is true that " bodily exercise profiteth little ;" 4 but " fasting profits something, when it is not pharisaically relied on as godliness itself, but is used as an outward mean of godliness, commanded by God himself." 5 Nor will the mere outward discipline be without its benefit, if thereby we are inured to superiority over our natural appetites, and to " abstain from those fleshly lusts which war against the soul." 6 To " feed without fear," 7 is the black mark of a false professor, a " profane person, like Esau, who for one morsel of meat sold his birthright." 8 " Pride, fulness of bread, and abundance of idleness," 9 were the ruin of Sodom : and often has sad experience shown that sensual indulgence in one respect has paved the way for " fulfilling the lusts of the flesh " 10 in the grossest and most debasing sensuality. It is true that the Christian " must be temperate in all things," n and so " let his moderation be known unto all men," 12 by an habitual course of self-denial, and not only on set occasions of outward fasting. But this does, by no means, interfere with the real use of such seasons, which tend, when rightly improved, " to harden whom pleasure would melt, and to help (reduce) the tumours which always i Joel ii. 12. 2 Eccl. Pol. v. 72. (2) 3 Matt. xvii. 21. 4 1 Tim. IV. 8. r\ aoijtaTiKri yvfivatria TTpog oXiyov eartf (Of/itXi/ioj. Marg. " for a little time." Schleusner explains this of the exercises in the Gymnasium, and the preparatory training. So also Whitby and Doddridge. s Rev. J. Milner. 6 l Peter ii. 11. 7 Jude 12. « Heb. xii. 16. 9 Ezek. xvi. 49. io Rom. xiii- 14. Gal. v 16- Comp Deut. xxxii 15- Jer. v, 7, a Hosea xiii. 6. Amos vi. 1 — 4. 1 1 1 Cor. ix. 25. l - Phil. iv. 5. 108 TIMES OF FASTING. fulness breedeth ; that children, as it were in the wool of their infancy, dyed with hardness, may never afterwards change colour." ' Respecting times of fasting, nothing certain can be drawn from the New Testament. The Apostles, indeed, used it as an accompaniment of Ordination ; 2 and our Church has followed this Scriptural precedent, by appointing that so- lemn ordinance to be administered during the Ember weeks, which are set apart for fasting and prayer. Besides these Quarterly Fasts, and the Vigils? she observes the Forty days of Lent, as a preparation for the solemnity of the day of our Lord's Crucifixion ; 4 and all Fridays, (except Christmas-day, if it should happen to fall on that day) as a weekly fast, in commemoration of the same event. 6 If we add to these the Rogation-da.ys, which immediately precede our Lord's Ascension, and continue for three days, of which we shall speak afterwards ; we have a complete list of the periodical Fasts sanctioned by our Church. Of the manner in which the Church intended these days to be kept, we have her own statement in the sixteenth Homily. " Fasting, by the decree of the 630 Fathers, (assembled at the Council of Chalcedon, one of the four first general Councils, 6 ) grounding their determination in this matter upon the sacred Scriptures, and long-continued usage or practice both of the Prophets and other godly per- sons before the coming of Christ, and also of the Apostles and other devout men in the New Testament, is a with- holding of meat, drink, and all natural food from the body, 1 Hooker, Ecc. Pol. v. 72. (18) who also insists upon a third use of Fast- ing — thus given in Horn. xvi. " That the spirit may be more earnest and fervent to prayer." See above, p. 118. 2 Acts xiii. 2, 3 ,• xiv. 23- 3 See Appendix D. 4 See Aug. Ep. lvi. xv. for an account of the Quadragesimal fast. 3 G. Herbert thus speaks of the observance of fasting days. " As Sun- day is his day of joy, so Friday his day of humiliation : which he celebrates not only with abstinence of diet, but also of company, recreation, and all outward contentments; and besides a confession of sins, and all acts of mortification." — Country Parson, ch. x. 6 A. D. 451. MANNER OF FASTING. 109 for the determined time of fasting.'" But, although this is the general rule, the same authority shows that much al- lowance must be made for differences of constitutional tem- perament, and capacity of enduring abstinence ; and that no pharisaical rigour is to be manifested in the performance of an Evangelical ordinance. 2 The " Divine principle, " I will have mercy and not sacrifice," 3 was grievously lost sight of by the early Church on this subject ; thus convert- ing the most sacred abodes of ancient Christianity into nests of self-tortured hermits, and schools of fanatic ascetic- ism. 4 Far be it from us to revive such grossly pernicious practices. But may we not have erred in the other ex- treme? Through a just dread of Popery, we have too much slighted the opposite danger of self-indulgence. 5 If fasting is " one of the least commandments," yet if it is a commandment, a threat attends the neglect of it. 6 Let us cultivate a due and proportionate regard to the whole round of moral duties in their scriptural harmony and complete- ness, for " God hath made cverythiyig beautiful in his time.'''' T Once more; to eat fish instead of flesh, during the season of Lent, is not fasting. Ordered [originally] by the State, for po- litical reasons now no longer in existence, 8 we cannot consider 1 Horn. xvi. " Of Fasting," — which contains much valuable instruction. 2 Herbert, in his " Country Parson," wisely advises, " that not only sick- ness breaks these obligations or fasting, but sickliness also. For it is as un- natural to do any thing that leads me to a sickness to which I am inclined, as not to get out of that sickness when 1 am in it, by any diet." He adds some sensible remarks on the use of flesh meat " moderately taken," in pre- rerence to other diet, for " a weak and obstructed body, as most students are." — Country Parson, chap. x. 3 Matt. xii. 7. Hosea vi. 6. 4 See Taylor's " Ancient Christianity," Vol. i. pp, 313 — 370. 5 " If we attend to matters of fact, it may truly be observed, that self- indulgence, and the neglect of fasting and of the other severer duties of the same kind, are evils, which, in the practice of many who profess to be reli- gious, need to be rebuked. — While we have shunned one extreme, we have run into another." — Rev. J. Milner, sermon on Fasting. G Matt. v. 19. 7 Eccles-iii. 11 s The encouragement of the fisheries, and support of the maritime towns. 10 110 THE COLLECTS. such an observance binding upon our consciences at the present day. But, at the same time, we may allow, with Hooker, that difference in the "kind" as well as "the quantity of diet," may constitute a species of fasting : of the former he gives a plain precedent in the prophet Daniel, who " for three weeks ate no pleasant bread, neither tasted flesh nor wine." 1 While we maintain our Christian liberty, as those who know that all distinctions of clean and unclean are done away by the Gospel, and that " meat commendeth us not to God ;" 2 yet, it is well to train ourselves betimes to "endure hardness as good soldiers of Christ Jesus;" 3 to accustom our craving desires to brook denial, even in lawful things ; — and to keep far from their character and condem- nation, who " make a god of their belly," 4 and are " lovers of pleasure more than lovers of God." 5 THE COLLECTS, EPISTLES, AND GOSPELS. We have already remarked, that there are short prayers specially appointed for Sundays and Holy-days, called Col- lects, probably because many of them seem to have been collected, — in spirit, at least, and general sentiment, — from the Epistles and Gospels, the portions of Scripture appointed to be read on those days, during the Communion-service. 6 They are of various character, many of them having been adopted from the Prayer Books used by the ancient Church, purified and remodelled, where it was thought needful, at the period of the Reformation. 7 i Hooker, Ecc. Pol. v. 73. (6.) Dan x. 2, 3. 2 1 Cor. viii. 8; x. 23. Comp. Rom. xiv. 14. 1 Tim. iv. 4. Titus i. 15. 3 2 Tim, ii. 3. * phi], iii. 19. 5 2 Tim. iii. 4. 6 See p. 53, 4. "That in many of the Collects no such connection can be traced, no more disproves the probable correctness of the derivation, than the fact that some of the Epistles are taken out of the Acts, or the Old Testament, proves that they do not receive their denomination from the major part- 7 Gelasius, Bishop of Rome, A. D. 492, is said to have arranged the Collects in order, and added some new ones. Gregory the Great, A. D. 600, revised them, and from his Sacramentary, about seventeen of the present Collects are taken. See Wheatley, Comber, Palmer, &c. EPISTLES AND GOSPELS. Ill It is not our purpose to examine these excellent and beau- tiful specimens of comprehensive prayer, in regular order. The attempt would be too laborious, and wholly inconsistent with the plan of this work. Besides — many valuable trea- tises on this subject are already in circulation, to which our readers would do well to refer. ' The Collects for Saints'-days, as well as for Sundays, are most valuable ; and altogether form an extensive collection of prayers, suited for almost every occurence in a Christian's life and experience. 2 The Epistles, for the most part, treat of points of duty ; the Gospels of the most important and affecting incidents in the lives of our Saviour and his Apostles. They are chiefly taken out of the Lectionary of Jerome, 3 and have been thus used by the Church ever since the fourth century. How interesting the thought that, in reading the Epistles and Gospels marked out for the Ecclesiastical year, we are taking our walk through the field of Scripture, by the same path, on which the Christians of 1400 or 1500 years ago have gone before us, and held sweet and refreshing commu- nion with the Lord Jesus ; — when, as the disciples going to Emmaus, their " hearts" often " burned within them, as he talked with them by the way, and opened to them the Scrip- tures." 4 We would earnestly recommend this valuable selection from Holy Writ for the private study of the devout Christian, on the days appointed by our Church, even where circumstances may prevent their being publicly ob- served. 5 ADVENT. The Church measures out the course of time, not by the revolution of the civil or natural year, but by a method of i See Biddulph on the Liturgy, 3 vols. 8vo. and Birch's Exposition of Collects. 2 See Table of Collects arranged alphabetically under proper heads, published by the Society for Promoting Christian Knowledge. 3 Wheatley, Comber, &c. 4 Luke xxiv. 32. s See Appendix E. 112 ADVENT. her own ; ' — commencing the annual cycle of Sabbaths and Festivals, with the sacred season of Advent, occupying the four Sundays next before Christmas-day ; as a preparation for the solemn commemoration of the coming of our Lord Jesus Christ in the flesh. The word Advent signifies com- ing ; — and the Epistles and Gospels chosen for this season have a reference more or less distinct, to this leading idea ; — the First Coming of Christ to save, being viewed in close connection with His second Coming to judge the world. 2 The observation of Advent is of considerable antiquity; dating, as far as we can trace it back, from the middle of the fifth century. 3 And surely, the true Christian cannot need to be told that it is a pious and profitable design of his faithful mother, the Church, thus to direct his thoughts to Jesus, " the Sun of Righteousness," 4 as his " morning- star," 3 the light risen upon a dark world. That as, " in the beginning, God said, Let there be light, and there was light ;" 6 so " the light of the knowledge of the glory of God may shine in our hearts," reflected from " the face of Jesus Christ." 7 That as He came in our flesh, so he may bo formed in our hearts "the hope of glory." 8 Surely it is a blessed privilege, and suitable exercise of our faith, to be calling to mind our Saviour's first Advent in lowly meek- ness, and to anticipate His second coming in glorious ma- jesty. May we be daily "looking for him," 9 and "love 1 See Isaac Walton's interesting life of G. Herbert. " He instructed them what benefit they had by the Church's appointing the celebration of holy days, and the excellent use of them, — " to be (as the Rev. Mr. Hooker says) the landmarks to distinguish limes ;" by them we are taught to take notice how time passes by us-" And again, "Thus the Church keeps an historical and circular commemoration of times as they pass by us; of such times as ought to incline us to occasional praises for the particular blessings which we do or might receive by those holy com- memorations." 2 Rom. xiii. 11 — 14. Matt. xxi. 5— 9. Rom. xv. 9 — 12. Luke xxi. 27, 28,31. 1 Cor. iv. 5. Matt. xi. 3. 10. Phil. iv. 5. John i. 23, 26, 27. 3 Maximus Taurinensis, about the year A. D. 450, wrote a Homily on Advent — Wheatly. 4 Mai. iv. 2. 5 Rev. xxii. 16. 6 Gen. i. 1,3. 7 2 Cor. iv. 6. 8 Col. i. 27. 9 Heb ix. 28. ADVENT. 113 His appearing;" 1 that when that great and awful day shall dawn, we may " lift up our heads with joy, because our Redemption draweth nigh ;" 2 and say, " Come, Lord Jesus, come quickly." 3 The Collect for the First Sunday in Advent, is, in fact, the substance of the Epistle, moulded into the form of Prayer ; and is full of holy, practical truth, fresh from the mine of Scripture, contrasting the meanness of Christ's first coming, with the glory of his second Advent. On the Second Sunday, we have an invaluable prayer, suited for constant use before reading the Bible, and which is too well known to need further comment. On the third, 4 we pray for God's ministers, that, like John the Baptist, they may prepare the way of the Lord by the preaching of Repentance. And on the fourth, we implore the aid of Almighty grace, to enable us to overcome the obstacles of besetting sin, in " hasting unto the coming of the day of God." 5 Long has the unbelieving world taunted us with the challenge, " Where is the promise of his coming?" 6 — the predicted sign that we are living in " the last days." 7 Let us not, then, forget that " a thousand years are, with the Lord, as one day." 8 For " the day of the Lord," — that tremendous " day of judgment and perdition of ungodly men," 9 — " shall come as a thief in the night," silently, suddenly, and with terror; — and "the earth, and all the works" of man "shall be burned up." " Seeing then that all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness?" Let us so repent of sin, and embrace the hope of salvation in Christ, so live and labour for God, as those who " look for the new heavens and new earth, wherein dwelleth righteousness ;" and who desire to " be found of him in peace, without spot, and blameless." 10 l 2 Tim. iv. 8. 2 Luke xxi. 28. 3 Rev. xxii. 20. 4 This Collect was substituted at the Restoration, 1G62, for the follow- ing — " Lord, we beseech thee, give ear to our prayers, and by thy gracious visitation lighten the darkness of our hearts, by our Lord Jesus Christ." 5 2 Peter iii. 12. 6 Verse 4. ^ Verse 3. 8 Verse 8. 9 Verse 7. 102 Peter iii. 10—14. 10* 114 EMBER DAYS. EMBER DAYS. The Ember-days, 1 already alluded to, 2 occur four times in the year, (as if to consecrate each season of it,) and con- tinue for three days; — viz. the Wednesday, Friday, and Saturday, — after the first Sunday in Lent, Whitsunday, the 14th of September, and the 13th of December. The last of these occurring during Advent, we shall take this opportunity of making a few general remarks upon them. The design of the Church in setting apart these days, will best appear from her own declaration, in the Canon entitled, " Four solemn times appointed for the making of ministers." " Forasmuch as the ancient Fathers of the Church, led by example of the Apostles, appointed Prayers and Fasts to be used at the solemn ordering of ministers ; and to that purpose allotted certain times, in which only sacred orders might be given or conferred : We, following their holy and religious example, do constitute and decree. That no Deacons or Ministers be made and ordained, but only upon the Sundays immediately following " Jejunia quatuor temparum" commonly called Ember -weeks, ap- pointed in ancient time for Prayer and Fasting (purposely for this cause at their first institution) and so continued at this day in the Church of England." 3 Surely it is a cause for just regret, that a matter of such importance as the appointment of pastors to feed the flock of Christ, should be so carelessly passed over, as it is at the present day, by a large majority of the congregations in our churches. Our Church has appointed two excellent prayers to be used on the Ember-weeks, beginning on the Sunday before the day of Ordination. 4 But, alas ! the con- l Signifying " days of ashes,'' — ' abstinence,'" or (as others) " in course," — Wheatley. p. 215. 2 See p. 108. 3 Canon xxxi. [This Canon is English ; but as it shows the origin and object of the Ember days in our own book, the quotation is retained in the present edition.] 4 At the last Revision of the Prayer-Book, (1661, 1662.) "The first most proper to be used before the candidates have passed their examina- tion, and the other afterwards." — Wheatly, p. 185. USE OF EMBER 0AYS. 115 ferring of Holy Orders being no longer confined to these periods, no wonder that the prayers of the Church have, in so many instances, ceased to be offered. It is not, we trust, the case that the reverend fathers of our Church are indif- ferent to the prayers of the people. But, whatever be the cause of this omission, it seems greatly to be desired that we should return to the good u old paths" 1 of godly disci- pline ; and that the sympathies of the flock should again be drawn forth in behalf of their pastors, on these interesting occasions. If even our Blessed Lord himself, "in the days of his flesh," 2 desired the assistance of the prayers of his disciples, before he gave to the Twelve their apostolic com- mission; — "The harvest truly is plenteous, but the labourers are few ; pray ye therefore the Lord of the harvest, that lie will send forth labourers into his harvest ;" 3 — how much more may the bishops and pastors of his flock, at the pre- sent day, take up the request of the Apostle — "Brethren, pray for us."* Great would be the advantage, under the Divine blessing, of a due observance of the Ember-weeks, as a means of concentrating, sustaining, and deepening, an united interest in prayer for the spiritual welfare of that universal Church of Christ, " which He has purchased with His own blood." 5 But this is not all. We are many of us called upon, at this season, to perform a solemn, and, in some cases, a painful and difficult duty, in connection with the admission of young men into the sacred ministry of the Church ; whether it be examining into the qualifications of the can- i Jer. vi. 16. 2 Heb. v. 7. 3 Matt. ix. 37, 38. Comp. x. 1. 4 2 Thess. iii. 1. Comp. Eph. vi. 19. Col. iv. 3. 1 Thess. v. 25. 5 Acts xx. 28. Walton in his life of Hooker, records, that " He never failed, the Sunday before Ember week, to give notice of it to his parish- ioners, persuading them both to fast, and then to double their devotions for a learned and pious clergy ; but especially the last. And to what he persuaded others, he added his own example of fasting and prayer ; and did usually every Ember-week take from the parish-clerk the key of the church-door; into which place he retired every day, and locked himself up for many hours; and did the like most Fridays, and other days of fasting. See also Walton's Life of G. Herbert, Works, Vol. i. p. lxiv. 116 CHRISTMAS. didates, affixing our signature to their testimonials, or inquiring into, and testifying to, the fitness or unfitness of their character. This is, indeed, a responsibility too often little thought of by us : but not, on that account, the less weighty. May God incline and enable us to discharge our- selves of it fully ! Little will the excuse avail, at the day of final account, " Am I my brother's keeper?" ' while the " blood " of souls, which were lost through our neglect, is " crying " against us " to God " for vengeance ! 2 But, on the other hand, who can estimate the benefits which might flow from fervent, united, persevering prayer for the outpouring of God's Spirit upon ministers and their flocks, at home and abroad. Bishops making a wise and holy choice, — pastors being enlightened, pure, and devoted to their work, — religion would revive in all its interests amongst us ; scriptural piety would circulate freely through- out the whole body of the Church ; — " God would bless us, and all the ends of the earth would fear him." 3 CHRISTMAS. Christmas, 4 or the Feast of Christ's Nativity, was very early observed in the primitive Church, although the pre- cise day on which it is fixed is a matter of doubtful autho- rity. This, however, is a point of little practical import- ance ; the design of the institution of such a festival, and the spirit and manner of its proper observance, being the marks at which we would now direct the attention of our readers. 5 On this interesting day we call to mind that most stupen- dous " mystery of godliness, God's" becoming "manifest i Gen. iv. 9. 2 Verse 10. 3 p sa lm lxvii 7. 4 Christmas — i. e. " the feast of Christ ;" mass being a word of Saxon origin, signifying a Festival — as in Candlemas, Martinmas, Michaelmas,' &c— Todd. 5 The observation of Christmas on the 25th of December is referred to early tradition by the Apostolical Constitutions, and by Chrysostom ; (Tom. 5, p. 467) but it does not appear to have been fixed till the period of the Council of Nice, A. D. 325, when Christmas is said to have been first sepa- rated from Epiphany.— See Hale's Chronology, pp. 196—199. CHRISTMAS. 117 in the flesh," 1 or nature of man, by the Incarnation [Na- tivity] of Christ ; and are invited to join in the song of the angels at His birth, " Glory to God in the highest, and on earth peace, goodwill towards men." a And surely, if we were to keep silence on such an occasion, the very " stones would cry out " 3 against us. Our Church has furnished us with an admirable provision of spiritual services, appropriate for this day's solemn com- memoration. In the Collect, we pray that, as the " only- begotten Son of God " was, " as at this time, born of a pure Virgin," 4 so we being born again, 5 and made his chil- dren by adoption and grace," 6 may "daily be renewed by his Holy Spirit." 7 How great is our privilege ! — The blessed Virgin was indeed honoured in being the mother of our Lord. But what was her dignity herein when com- pared with that of those in whom " Christ is formed the hope of glory?" 8 She was, for a short time only, the chosen vessel, which contained the incarnate Deity. We may always be so, — in whose " hearts Christ dwells," 9 — being " the habitation of God through the Spirit." I0 To use the emphatic language of our excellent Homily on this occasion ; " O how much are we bound to the goodness of God in this behalf! How many thanks and praises do we owe unto him for this our salvation, wrought by his dear and only Son, Christ, who became a pilgrim on earth, to make us citizens in heaven ; who became the Son of man, to make us the sons of God ; who became obedient to the law, to deliver us from the curse of the law ; who became poor, to make us rich ; vile to make us precious ; subject to death, to make us live for ever !" " The Epistle and Gospel for the day ,2 set forth the glory i 1 Tim. iii. 16. 2 Luke ii. 14. 3 Luke xix. 40, * John iii. 16 j i. 14. Matt. i. 22— 25- * John iii- 3—5. e Gal. iv. 4—6- 7 Titus iii. 5. 8 Col. i- 27. Gal. iv. 19. 9 Eph. iii. 17. l o Eph. ii. 22. 1 1 Horn. xxiv. " Sermon of the Nativity." 1 2 Heb. i. 1—12. John i. 1—14. 118 CHRISTMAS. of the Divine nature of Jehovah Jesus, as " God and man in one Christ." ' " As much when in the manger laid, Almighty ruler of the sky, As when the six days work He made Fill'd all the morning stars with joy."2 In the first Prayer-book of Edward VI., there was an- other Collect, with its Epistle and Gospel, appointed for the First Communion, probably held early in the morning ; the present being used at the second. 3 This arose from the churches not being large enough to hold all the communi- cants at the great festivals of Christmas and Easter. What- ever improper motives tended to swell the concourse to the Lord's Table at those seasons, and, consequently, diminish our regret at their discontinuance ; we cannot but desire to see an increased attendance of spiritual worshippers, call- ing for a more frequent repetition of that holy Sacrament. The Proper Psalms seem designed to assist us in giving " thanks unto God for his unspeakable gift," 4 — the gift of his dear Son, to whom several of them distinctly refer. 5 The Lessons selected to be read, confirm the precious truth of the Incarnation, by the threefold testimony of a Prophet, an Apostle, and an Evangelist. 6 How painful is the reflection, that this peculiarly Chris- tian Festival should have been so long, and so generally perverted to purposes of sensual pleasure, not much less gross and debasing, and, certainly, far less excusable, than the orgies of the heathen " Saturnalia," into whose room 1 Athan. Creed. 2 Cowper. 3 The following was the Collect "At the first Communion." "God, which makest us glad with the yearly remembrance of the birth of thy only Son Jesus Christ • grant that as we joyfully receive him for our Re- deemer, so we may with sure confidence behold him, when he shall come to be our judge, who liveth and reigneth," &c. Ep, Titus ii. 11 — 15. Gosp. Luke ii. 1 — 14. The latter is now the second Lesson — which was then taken from Matt. i. 4 2 Cor. ix. 15. s Psalm xlv. lxxxv. lxxxix. ex. 6 Taken from Isaiah ix. and vii. Luke ii. Titus, iii. ST. STErilEA'a DAY. 119 they are said to have succeeded. 1 Surely there is no neces- sity that Christian gladness and mirth should degenerate into voluptuous indulgence, much less into brutal excess, and barbarous riot. " Is any merry ? let him sing psalms" 2 is the Scriptural rule : but to apply it, we need a spiritual taste ,• and until we obtain that, it is vain, and worse than vain, to pretend to rejoice at the birth of Him, who " came to save his people from their sins." 3 st. Stephen's day. The Feasts of St. Stephen, St. John the Evangelist, and the Innocents, 4 follow immediately after Christmas-day, not because this was the time of their sufferings, but because they seemed fitly to represent that " noble army of mar- tyrs," that " glorious company of Apostles," 3 and those " little ones " of Christ's " kingdom," 6 which compose the retinue and royal train of our heaven-born King. We shall not dwell at length on these days, having already alluded to the general principle on which they are observed by the Church. 7 But as Stephen was the Proto-martyr, or first of the martyrs, this seems a proper place for making a few remarks on the character of those ancient " commemo- rations of the martyrs" 8 of which our present Saints'-days are considered to be the legitimate offspring. St. Paul exhorts the Hebrews to " remember them which had the rule over them," or, as it is in the margin, " their guides" who had spoken unto them the word of God : whose faith he bids them to " follow, considering the end of their conversation."* The martyrdom of James, who is 1 " Hospinian, a learned German antiquarian, is of opinion that the Christians at Rome celebrated Christmas on the 25th of December, to make amends for the Heathen Saturnalia, which was a season of great festivity," and unrestrained licentiousness among all classes, " beginning December 16th,'' (rather 17th) " and usually prolonged to a week" — Hales, p- 199- 2 James v- 13- 3 Matt- i- 21- Comp. James iv- 8 — 10- 4 These days were very early observed in the Church- See Orig- Horn, 3- in Divers. Part 2. Aug- Serm 314, 315, &c Chrysost- in St- Steph, Orat 135, 135, These are sixteen in number ; 2 and are intended to be kept as a sort of preparation for the approaching solemnity. Thus every Saturday is, as it were, " the preparation day"$ for the Sabbath, or Lord's day ensuing. The name Vigil is supposed to have been derived from the ancient practice of " watching" or spending the night in religious exercises, on these occasions: — a custom which has good scriptural warrant when used in private devotion,* but does not seem adapted to public worship. Indeed, so many irregularities arose out of it, that th Church, at an early age, saw cause for the discontinuance of the nightly watching, only retaining the old name of "Vigils," and the practice of fasting. E. [page 111.] In addition to the Collects, Epistles, and Gospels, the first Prayer Book of Edward VI. contained Introits, — or Psalms to be sung or said while the priest entered in within the Communion rails, — of which the following is a table. THE INTROITS FOR EVERY SUNDAY AND HOLY DAY THROUGHOUT THE YEAR. 1 Sunday in Advent •i 3 4 Christmas Day First Communion ^ Second Communion St. Stephen St. John Evangelist Innocent's Day Sunday after Christmas Circumcision Epiphany 1 Sunday after Epiphany Psalm 1 120 4 5 98 8 52 11 79 121 122 96 13 14 15 2 20 Septuagesima Sexagesima Quinquagesima Ash- Wednesday 1 Sunday Lent 2 3 4 5 Sunday before Easter Good Friday Easter Eveu Easter Day First Communion Second Communion Monday after Easter Tuesday 1 Sunday 2 Psalm23 24 26 6 32 130 43 46 54 61 22 88 16 3 62 113 112 70 4 5/ o\ 1 See the Rubric before the Collects. 2 See Table of Vigils. 3 Mark xv. 4.2. John xix. 42. * P6alm cxix. 62. Luke vi. 12. 13 146 APPENDIX. TABLE OF INTROITS CONTINUED. 3 Sunday afler Easter 4 5 Ascension Day Sunday after Ascension Whitsunday Monday after Whitsunday Tuesday Trinity Sunday 1 Sunday after Trinity 2 Psalm 75 83 84 47 03 33 100 101 67 119 Pt. 1 2 3 4 &c. 22 124 125 127 129 St. Thomas Conversion of St. Paul Purification of V. Mary St. Matthias Annunciation St. Mark St. Philip and St. James St. Barnabas St. John Baptist St. Peter St. Mary Magdalen St. James St. Bartholomew St. Matthew St. Michael and all Angels St. Luke Evangelist St. Simon and St. Jude All Saints Psa. 12ft — ms J 34 140 131 141 133 142 143 144 146 148 115 117 11:) 137 150 149 F. [page 121.] A PRATER SUITED FOR NEW YEAr's DAY, AND WHITSUNDAY, TAKEN FROM KINO EDWARD Vlth's PRIMER. For the gift of the Holy Ghost. " So frail is our nature, so vile is our flesh, so lewd is our heart, so corrupt are our affections, so wicked are all our thoughts even from our childhood upwards, that of ourselves we can neither think, breathe, speak, or do anything that is praiseworthy in thy sight, O heavenly Father ; yea, except thou dost assist us with (hy merciful goodness, all things are so far out of order in us, that we see nothing in ourselves but thy heavy displeasure and eternal damnation. Vouchsafe, therefore, O gracious Father, to send thy Holy Spirit unto us, which may make us new creatures, put away from us all fleshly lusts, fill our hearts with new affec- tions, and spiritual motions, and so altogether renew us, both in body and soul, through his godly inspiration, that we may die unto the old Adam, and live unto thee in newness of life, serving thee our Lord God in holiness and righteousness all the days of our life. Amen." Parker Soc. Ed. p. 468. G. [page 126.] PRATERS SUITED FOR ASH-WEDNESDAY, TAKEN FROM KING EDWARD Vlth's PRIMER. For true knowledge of ourselves. " It is written in thy holy gospel, most loving Saviour, that thou earnest into this world not to call the righteous, that is, such as APPENDIX. 147 justify themselves, but sinners unto repentance. Suffer me not therefore, O Lord, to be in the number of those Pharisees who, boasting of their own righteousness, their own works, and merits, despise that righteousness that cometh by faith, which alone is allowable before thee. Give me grace to acknowledge myself, as I am, the child of wrath by nature, a wretched sinner, and an unprofitable servant, and wholly to depend on thy merci- ful goodness with a strong and unshaken faith ; that in this world thou mayest continually call me unto true repentance, and in the world to come bring me unto everlasting glory. Amen." — Parker Soc. Ed. p. 468. For a pure and clean heart. " The heart of man naturally is wicked and unsearchable through the multitude of sins, which as in a foul sink of corrup- tion, lie buried in it, insomuch that no man is able to say, My heart is clean, and I am clear from sin. Remove from me, there- fore, heavenly Father, my wicked, stony, stubborn, corrupt, and unbelieving heart. Create in me a clean heart, free from all noi- some and ungodly thoughts. Breathe into my heart by thy Holy Spirit, godly and spiritual motions, that out of the good treasure of the heart I may bring forth good things unto the praise and glory of thy name. Amen." For a quiet conscienae. " The wicked is like a raging sea which is never in quiet, neither is there any peace to the ungodly ; but such as love thy law, O Lord, have great peace, quiet minds and contented con- sciences, which is the greatest treasure under the sun, given of thee to so many as seek it at thy hand with true faith and con- tinual prayer. Give me, O Lord, that joyful jewel, even a quiet mind and peaceful conscience ; that I, being free from the dam- nable accusations of Satan, the crafty persuasions of the world, the subtle enticements of the flesh, and the heavy curse of the law ; and being fully persuaded of thy merciful goodness toward me, through faith in thy Son Christ Jesus ; may quietly serve thee, both in body and soul, in holiness and righteousness all the days of my life. Amen." — Parker So. Ed. p. 469. For mercy and grace. " O bountiful Jesu, O gracious Saviour, O Christ the Son of God, have pity upon me, mercifully hear me, and despise not my 148 APPENDIX. prayers. Thou hast created me of nothing, thou hast redeemed me from the bondage of sin, death, and hell, neither with gold or silver, but with thy most precious body once offered upon the cross, and thine own blood shed once for all, for my ransom : therefore, cast me not away, whom thou, by thy great wisdom hast made : despise me not, whom thou hast redeemed with such a precious treasure: nor let my wickedness destroy that which thy goodness hath builded. Now whilst I live, O Jesu, have mercy on me ; for if I die out of thy favour, it will be too late afterward to call for thy mercy : whilst I have time to repent, look upon me with thy merciful eyes, as thou didst vouchsafe to look upon Peter thine Apostle, that I may bewail my sinful life, and obtain thy favour and die therein. I acknowledge, that if thou shouldest deal with me according to strict justice, I have deserved everlasting death. Therefore, I appeal to thy high throne of mercy, trusting to obtain God's favour, not for my merits, but for thy merits, O Jesu, who hast given thyself an acceptable sacri- fice to thy Father to appease his wrath ; and to bring all sinners truly repenting and amending their evil life into his favour again. Accept me, O Lord, among the number of them that shall be saved; forgive my sins, give me grace to lead a godly and inno- cent life, grant me thy heavenly wisdom, inspire my heart with faith, hope, and charity ; give me grace to be humble in pros- perity, patient in adversity, obedient unto my rulers, faithful unto them that trust me, dealing truly with all men ; to live chastely in wedlock, to abhor adultery, fornication, and all uncleanness ; to do good after my power unto all men, to hurt no man, that thy name may be glorified in me during this present life, and that I afterward may obtain everlasting life, through thy mercy and the merits of thy suffering. Amen." — Parker So. Ed. p. 476. * H. [part. 129.] A PRAYEB SUITED FOR COOP FRIDAY TO CHRIST CRUCIFIED. " As thou, O Lord, wast crucified for me, so I beseech thee, crucify me with thee, that I may rise again Avith thee to ever- lasting life. Thy flesh was crucified for me. Crucify with thee O Christ, the kingdom of the flesh which hath dominion in me, that I may put off the old Adam, and by newness of life may be transformed into thee ; the second Adam, sin, unbelief, and the whole tyranny of Satan being vanquished and overcome. Bring 1 Found also in Lindley's Prayers — " Christian Prayers," &c. Parker Society, p. 189. APPENDIX. 149 to pass, O Lord, that by thy cross and painful suffering, thy yoke may be to me made light, and thy burden easy ; that willingly and gladly following thee, I may come whither thou art gone ; that is, to thy Father most blessed and immortal, from whom nothing shall afterwards be able to separate us. Amen." — From Bull's Prayers, (15C6) Farker So. Ed. p. 149. I. [page 131.] In the first Prayer Book of Edward VI. only the two last sen- tences (Rom. vi. 9 — 11. 1 Cor. xv. 20 — 22) were given ; the first was added at the restoration. After the first of these anthems, was added " Alleluia, Alleluia ;" and after the second, "Alleluia." Then followed these Responses — " The Priest. — Shew forth to all nations the glory of God. " The Answer. — And among all people his wonderful works. " Then the Priest added. — Let us pray. " O God, who for our redemption didst give thine only begotten Son to the death of the cross : and by his glorious resurrection hast delivered us from the power of our enemy : Grant us so to die daily from sin that we may evermore live with him in the joy of his resurrection : through the same Jesus Christ our Lord. Amen." The present was appointed for the First Communion, while at the Second was used the one now appropriated to the First Sun- day after Easter. K. [page 133.] A PRAYER TAKEN FROM KING EDWARD'S PRIMER, " SUITABLE FOR ALL MEN, AND TO BE SAID AT ALL TIMES," BUT ESPECIALLY ON ROGATION DAY, AND SAINTs' DAYS. " Most merciful Father, grant me to covet with an ardent mind those things which may please thee, to search them wisely, to know them truly, and to fulfil them perfectly, to the praise and glory of thy name. Order my living so that I may do that which thou requirest of me, and give me grace that I may know it, and have will and power to do it, and that I may obtain those things which be most convenient for my soul. Gracious Lord, make my way sure and straight to thee, so that I fall not between pros- perity and adversity ; but that in prosperous things I may give thee thanks, and in adversity be patient, so that I be not lift up with the one nor depressed with the other : and that I may 13* 150 APPENDIX. rejoice in nothing but that which moveth me to thee, nor be sorry for any thing, but for those things which draw me from thee : desiring to please nobody, nor fearing to displease any besides thee. Most loving Father, let all worldly things be vile unto me for thee, and be thou my most special comfort above all. Let me not be merry with the joy that is without thee, and let all the rest weary me which is not in thee. Make me to lift up my heart oftentimes to thee ; and when I fall, make me to think on thee, and be sorry with steadfast purpose of amendment. Loving Lord, make me humble without feigning: merry without light- ness : sad without mistrust : sober without dulness : true without doubleness : fearing thee, without desperation : trusting in thee, without presumption : telling my neighbours their faults meekly, without dissimulation: teaching them with words and examples, without any mockings : obedient without arguing : patient with- out grudging: and pure without corruption. Give me also, I beseech thee, a waking spirit, that no curious thought withdraw me from thee. Let it be so strong, that no filthy affection draw me backward : so stable, that no tribulation break it. Grant me also to know thee : diligently to seek a godly conversation to please thee, and finally hope to embrace thee, for the precious blood sake of that immaculate Lamb, our only Saviour Jesu Christ. To whom with thee, Father, and the Holy Ghost, three persons and one God, be all honour and glory, world without end. Amen." — Parker So. Ed. pp. 466, 467. » L. [page 140.] This " Catholic faith, except every one do keep whole and un- defiled, without doubt he shall perish everlastingly :" for " whatso- ever," saith St. John, " transgresseth and abideth not in the doc- trine of Christ, hath not God ;"- and we are strictly forbidden either to add to God's words, or to take away anything from them;"? while we also read of some, who being " unlearned and unstable, wrest the Scriptures to their own destruction." 1 ! The word " person," which some have objected to, is a Scripture term, and is used to distinguish the separate subsistences in the Divine Essence. 5 As when the Son of God is called "the image of His l A piaver resembling this, but more complete, may be found at the end of the old Black-letter Prayer Books prefixed to Barker s Bible ; where are several comprehensive and scriptural Forms. a 2 John 9. 3 Deut. iv. 2 Rev- xxii. 18, 19. 4 2 Peter hi. 16. s " What I denominate a Person, is a subsistence in the Divine Essence, APPENDIX. 151 Father's person," a distinction is evidently made between the two, both of whom are God, and one the "image" of the other. 1 The distinction of three persons in the one God, is fully proved by the very form of Baptism, prescribed by our blessed Lord himself, "in the name (one name) of the Father, and of the Son, and of the Holy Ghost:" 2 as well as in many other passages of Holy Scripture. 3 The Unity of the Godhead, however, must never be lost sight of, attested as it is both by reason and Scripture, and the very groundwork of Christianity. 4 Yet, in this Divine Unity, Revelation has made known to us the existence of Three Persons of equal glory, and co-eternal duration ; and this stupendous mys- tery, which is, indeed, above the grasp of reason, but not contrary to its enlightened dictates, is equally important to be believed as the doctrine of the Unity of God ; being peculiarly the foundation of our faith, and inwrought into the very substance of its essen- tial doctrines, so as to be inseparably connected with them. 5 The whole of the Gospel, goes directly or indirectly, to prove that " such as the Father is, such is the Son, and such the Holy Ghost." Of each of these Three Persons, the Scripture testifies that they are • uncreated," being all employed in the work of creation, and con- sequently existing before all creatures. It also declares, that they are all " incomprehensible," by which word is meant, that they are immeasurably great and glorious ; or, to use a more common term, "infinite." 6 It tells us they are "eternal," without begin- ning and without end ; and ascribes to each of them the Divine attribute of" Omnipotence," as well as the same incommunicable titles of the supreme " God" and "Lord," or "Jehovah ;" 7 while yet there is but "one God,"s and "one Lord."a Although the Son is said to be "begotten of the Father;" 10 and the Spirit tc " proceed" from the Father and the Son ; J x (whence he is called the "Spirit of Christ;" 12 ) yet "in this Trinity none is afore, or after other;" i. e. in point of time, not in the order of our con- which is related to the others, and yet is distinguished from them by a cer- tain incommunicable property." — Calvin's Institutes, translated by Allen, B. i. c. xiii. G. 1 Heb. i. 3. 2 Cor. iv. 6, Marg. ii. 10. 2 Matt, xxviii. 19. 3 2 Cor. xiii. 14. 1 Peter i. 2. Isaiah xlii. 1. Matt. iii. lf>, 17. John xv. 26 ; xvi. 15. Gal. iv. 6. Cph. ii. 18, &c &c. Comp. also Gen. i- 26 ; iii. 28, &c. 4 Dent. vi. 4. Gal. iii- 20. 5 John v. 17, 18; xiv. 9, 10. Compare Isaiah vi. 1 — 3, with John xii. 40, 41. Acts xxviii- 25, 26. See also Phil. ii. 5, 6. Acts v. 3, 4. 6 The original is " immensus." 7 See Table. s Deut. iv, 35. Eph. iv. 6. » Deut vi. 4. Eph. iv. 5. iojohni. 18. i ! John xv. 26. 12 1 Peter i. 11. 152 APrENDIX. ceptions ; " none is greater or less than another," in respect of His Godhead: "but the whole three Persons are co-eternal to- gether, and co-equal." 1 1 The following table presents a synopsis of the proof of that part of the Athanasian Creed which refers to the Trinity : — Titles and Attributes of tlie Fatlter, the Son, the Holy Ghost. God. (Elohim) 6co;. Deut. iv. 35. Acts xx. 28. ITim. iii. 16. Acts v. 3. 4. 1 Cor. iii. 16. vi. 19. Lord. (Jehovah) KVplOC. Exod. vi. 2. Jer. xxiii. 6. Acts x. 36. 2 Cor iii. 17. Compare Numb. vi. 26, with 2 Cor. xiii. 14. " Uncreated," or Creator. Gen. i. 1. John i. 1—3. Col. i. 16, 17. Gen. i. 2. Job xxxiii. 4. " Incomprehensible," or Infinite. Job xi. 7—9. Psa. cxxxix. Eph. iii. 8, 18, 19. Col. i. 19; ii. 9. Psa. cxxxix 7. 1 Cor. ii. 10, 11. " Eternal." Psa. xc. 2. Rev. i. 17; xxii. 13. Heb. i. 10—12. Heb. ix. 14. " Almighty." Gen. xvii. 1. Rev. i. 8. Job xxxiii. 4. " Truth," " Life," " Quickening," " Sanctifying," John vii. 28. Deut. xxx. 20. John v. 21. Jude I. John xiv. 6. Rev. iii. 7. John v. 26. Col. iii. 4. John v. 21. Heb. ii. It. John xiv. 17. 1 John v. 6. Rom. viii. 2,10, 11. 1 Pet. iii. 18. Rom. xv. 16. CHAPTER VI. THE COMMUNION. Having now reviewed the regular Services of our Church, we come to her occasional Offices ; and, first, that for the celebration of the Lord's Supper. To prayer the Sacraments properly succeed, which, preg- nant as they are with grace and truth, when rightly viewed and applied, as uniting us to Christ, and enabling us to realize communion with Him : — have too often, by abuse, become fatal to true piety, the strongholds of formality, self- righteousness, and superstition. By the word Sacrament we mean a sacred sign, or repre- sentation of some spiritual thing, which, when received as from God, by faith, truly conveys to us, in a spiritual man- ner, that grace of which it is the symbol. 1 We call the Sacraments " holy mysteries," not as if they were able to work upon us as charms, in a miraculous manner ; but be- cause, being ordained by Christ himself, they form a very solemn and important part of the mystery of our salvation ; operating invisibly on the hearts of God's children, assuring 1 See Church Catechism, Art. xxv. and Horn. xxi. where the nature of a sacrament is thus defined. "As for the number of the sacraments, if they should be considered according to the exact signification of a sacrament — namely, for the visible signs expressly commanded in the New Testament, whereunto is annexed Ike promise of free forgiveness of our sins, and of our holiness and joining to Christ — there be but two; namely. Baptism, and the Supi)er of the Lord." But it is added, — " In a general acceptation, the name of a sacrament may be attributed to anything, ■whereby a holy thing is signified. In which understanding of the word, the ancient writers have given this name, not only to the other five, (Romisk sacraments,) but also to divers other ceremonies." See also Hooker, Ecc. Pol. v. 50. (1.) (153) 154 the lord's SUTPER. them of His grace and favour, and thus " sealing their souls to the day of redemption." 1 There is a sacredness of character in every ordinance of Christ, as instituted hy Divine authority, and enforced by the peculiarly-endearing obligations of gratitude and love. But in the Sacrament of the Lord's Supper, there is an ad- ditional motive for reverence and affection, arising from the peculiar circumstances of its appointment, and the objects for which it was ordained. Its very name reminds us, that it was instituted by our Lord, at his last supper, in comme- moration of his approaching sacrifice upon the cross for our sins, as a pledge of spiritual communion with his disciples during his absence from them in the body, and a bond of union among themselves with each other to the end of the world. 2 It vividly represents to believers the interest which they have in His death, thus enjoying the communion of his body broken, and his blood shed for them. Upon these they feed spiritually in the exercise of a realizing faith ; the bread and wine becoming to them, as it were, the very flesh and blood of the Son of God. 3 They feel that they are united to Christ indeed ; that He is present with them, if not in a more real, yet in a more sensible manner, than in the bare hearing of the word, or the other exercises of devotion ;* 1 Eph. iv. 30. "Signs they are, but more than signs, merely repre- senting ; they are means exhibiting (offering,) and seals confirming, grace to the faithful. But the working of faith, and the conveying of Christ into the soul to be received by faith, is not a thing put into them to do of them- selves, but still in the supreme hand that appointed them." — Abp. Leighton on 1 Peter iii. 21. So Hooker, Ecc. Pol. v. 57. 2 Luke xxii. 19, 20. 1 Cor. x. 16, 17; xi. 23—26. 3 " Faith feeds the soul, not in the vulgar common way, but nourishes it in a mystical manner. — The elements may seem very poor and beggarly in themselves; but, when a transubstantiating faith shall turn the bread into the body of Christ, and the wine into his blood, it will make a believing soul cry out, ' Lord, evermore give us this bread.' " — Bishop Hopkins' Sermon on Lord's Supper. Works, vol. ii. p. 439. See Ap- pendix L 4 " As the word of God preached putteth Christ into our ears, so like- wise these elements, joined to God's word, do after a sacramental manner, put Christ into our eyes, mouths, hands, and all our senses.'" — Apb. Cran- mer on the Sacrament. Parker So. Edit. p. 41. See also Nowell's Cate- chism, p. 101. mm DISCIPLINE. 155 and without presumption or superstition, they gladly confess with the Apostle ; — " The cup of blessing which we bless, is it not the communion (participation) of the blood of Christ ? the bread which we break, is it not the Communion of the body of Christ ?" ' While some have degraded this sacred ordinance, robbing it of its spiritual character as a means of grace, and lowering it into a bare sign, or naked representation of the death of Christ and his communicated benefits; 2 others, on the con- trary, have exalted it unduly, by transforming the spiritual feast into a miraculous presence of the real body and blood of Christ in tlie sacramental elements. 3 Between these op- posite extremes of defect and excess, many varying shades of error are blended. 4 Avoiding all these dangerous rocks and quicksands, the Protestant Episcopal Church has taken the only safe and scriptural course between them, assuring the believing communicant of a real participation of the benefits of Christ's death, and of his spiritual presence in this holy Sacrament, and altogether denying both these privileges to the unbeliever. 5 The Communion-service was prepared, in an especial manner, for the use of "the faithful," 6 such as not only profess themselves Christians, but are such in reality. If throughout the services of the Church we have observed a i 1 Cor. x. 16. 2 Zuinglius, and the Reformed Churches of the Continent, followed by many in England ; though chiefly with reference to the other sacrament. 3 The Papists, by their "blasphemous fable" of Transubstantiation, and the Lutherans, by their absurd figment of Consubslantialion ; followed closely by Dr. Puscy, and the Oxford Tractarians. 4 To those, who assume the name of Friends, while habitually disre- garding the Saviour's words, "Do this in remembrance of me;" — we would repeat that solemn, yet affectionate warning of our blessed Lord, — " Ye are my friends, if ye do whatsoever I command you." 1 John xv. 14, 5 Thus Art. xxviii. "To such as rightly, worthily, and with faith, re- ceive the same, the bread which we break is a partaking of the body of Christ," &c. and Art. xxix. " The wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth the sacrament, &c, . . . yet in no wise are they partakers of Christ." See also Horn, xxvii. part i. 6 Art. xix. Catechism. 1 56 EXHORTATIONS. spiritual tone, suitable for spiritual worshippers, much more may we expect such sentiments in that more select " Com- munion of Saints," to which she now introduces us. The Rubrics prefixed to it inform us, that it is her design to ex- clude from her Communion, in obedience to the directions of God's word, all such as have proved themselves unworthy. 1 The rest, after due examination and instruction, are left to the judgment of their own consciences. It is much to be regretted that the exercise of " godly discipline" has been so long disused, as to be scarcely practicable ; yet, to a cer- tain extent, it may still be partially revived, in the way of faithful exhortation, and private admonition. Nor can any minister of Christ be justified in neglecting such an opportu- nity of sifting men's consciences, and bringing conviction home to their hearts. 2 THE EXHORTATION. For this purpose the Church has provided two Exhorta- tions, to be used previously to the celebration of the Holy Communion. And, though in the primitive Church, where the Lord's Supper was received daily, 3 such a form was un- i Matt, xviii. 15 — 17. 1 Cor. v. 5 — 13; x. 21. It seems a minister has still the power to repel any improper person. . . See Wheatley. For an account of the ancient discipline, the reader may refer to Tertul- lian's Apology, c. xxxix. ~ See some valuable hints on this subject, with questions for examina- tion, in the Memoir of Dr. Bedell of Philadelphia. Seeley, 1835, pp. ]00 — 106. [Although discipline is too lax in our own church, yet the re- marks in the author's text are scarcely applicable to the state of things here without some qualification.] 3 In Cyprian's time, A. D. 252, the eucharist was received daily. De Orat Dom. See other authorities in Bingham's Antiq. B. xiii. c- ix- 7. But we may go much higher. See Acts ii. 42 — 46, compared with xx. 7. and 1 Cor. x. 16 ; xi. 20. In the First Prayer Book, 1549, the following, rubric is placed after the first exhortation. "In Cathedral Churches, or other places where there is daily Communion, it shall be sufficient to read this exhortation once in a month, and in parish churches, upon the week days, it may be left unsaid." The rubrics now require it to be ad- ministered in Collegiate Churches, "every Sunday at the least," unless hindered by "a reasonable cause." [See previous remarks on Daily Service.] EXHORTATION. 157 necessary ; yet we shall find it very helpful to our languid piety, to be thus assisted in our preparation for this sacred feast ; and to be reminded, from time to time, of the duty of remembering Christ at his Tabic, and " showing forth his death till He come" again in glory. 1 In the First Exhortation we see, who are invited to par- take, — " all such as shall be religiously and devoutly dis- posed." 2 Here is no exclusive, sectarian spirit; no requir- ing the Shibboleth of a party. All are bidden to the feast, whom the Lord of the Feast has disposed to come. Next, we have an encouraging description of the sacred ordinance itself, — the most comfortable sacrament of the " Body and Blood of Christ." What child of God would absent him- self from this refreshing feast? Then, the design of the institution, — " to be by them received in remembrance of his meritorious Cross and Passion ; whereby alone," {not by the formal commemoration) " we obtain remission of our sins, and are made partakers of the kingdom of heaven." 4 Keeping this design in view, we are exhorted in the first place, to give " most humble and hearty thanks to our hea- venly Father," 5 for having given his Son, " not only to die for us, but also to be our spiritual food and sustenance in this holy Sacrament ;" wherein the believing communicant may find strengthening and refreshing food : — " meat indeed, and drink indeed " for his hungering and thirsting soul. 6 i Luke xxii. 19. 1 Cor. xi. '26. 2 Acts ii. 41, 42. This exhortation in King Edward's Prayer Book began, " Dear friends, and you especially upou whose souls I have cure and charge." 3 1 Cor. x. 16. 4 Acts xxvi. 18. Heb. ix. 11 — 15. In the first Prayer-Book, the words stood as follows, — " By the. which passion we have obtained remission of on- sins, and be made partakers of the kingdom of heaven, whereof we he assured and ascertained, if we come to the said sacrament with hearty re- pentance for our offences, steadfast faith in God's mercy, and earnest mind to ohey God's will, and to offend no more.." 5 Psalm cxvi. 12, 13. Heb. xiii- 15. 6 John vi. 53 — 56. In the first Prayer-Book it was thus expressed : — " Whereupon our duty is to come to these holy mysteries, with most hearty thanks to Almighty God for his infinite mercy and benefits given and bestowed upon us his unworthy servants, for whom he hath not only 14 158 PREPARATION. But our faithful mother teaches us " rightly to divide the word of truth :" ' — not " handling it deceitfully" 2 — as if it were all promise, without threatening, privilege without cor- responding duty. If this blessed Sacrament be " so divine and comfortable a thing, as it has been represented, " to them who receive it worthily ;" 3 — renewing in them the life of Christ, and giving a foretaste of heavenly joy : — it is equally awful and " dangerous to them that will presume to receive it unworthily." Therefore, in the next place, she exhorts us, before receiving, " to consider the dignity of that holy mystery, and the great peril of the unworthy receiving thereof." There are some who dislike all insisting upon prepara- tory exercises, as tending to a " spirit of bondage :" 4 — and we fear, that the " Week's Preparation," once so popular, and still too much in vogue, — cannot be exempted from the charge of leading mere professors to mistake the form for the spirit of piety ; — thus lulling their souls into a fatal slumber, from which they may be roused only to " lift up their eyes in torments." 5 But it must not be forgotten, that the hand of the diligent maketh rich;" 6 nor can we expect to "grow in grace," 7 without a suitable improvement of all the appointed means. Every opportunity, therefore, should be embraced, which favours the exercise of self-abasement, may increase our self-knowledge, and stir us up to renewed repentance, and closer walking with God. 8 For these ends the occasion of Preparation for the Lord's Supper seems peculiarly adapted ; and, therefore, when duly improved, will tend, not only to a worthy participation of this ordinance, but to a deeper and more spiritual tone of our general religion. Not that we would bind down the Christian communicant to any legal restrictions, that would hinder his enjoyment given his body to death, and shed his blood, but also doth vouchsafe in a sacrament and mystery to give ns his said body and blood to feed upon spiritually" 1 2 Tim. ii. 15. 2 2 Cor. iv. 2. 3 1 Cor. xi. 27, 29. 4 R om . viii. 15. 5 Luke xvi. 23. c Prov. x. 4. 7 2 Peter iii. 18. 8 Gal. vi. 3, 4. PREPARATION REQUIRED. 159 of this refreshing spiritual entertainment, on any unex- pected occasion. 1 The believer in Jesus should be habitu- ally prepared to commemorate the dying love of his Saviour, and will, in the main, be found in such a frame of mind, as to be always ready to " feed upon Christ ;" and hold sweet communion with his brethren, in this holy ordinance. The Church has well shown us wherein the true prepa- ration consists, in her first Exhortation : namely, in diligent self-examination; — not a formal routine of prayers and exercises, "after the manner of dissemblers with God," but a searching inquiry into the heart and life, " by the rule of God's commandments ;" 2 — " so that we may come holy and clean to such a heavenly feast in the marriage-garment required of God in holy Scripture." 3 — Self-examination, if sincere, must lead to " bewailing our sinfulness, and con- fessing ourselves to God ;" not only in a general way, but for all our particular offences, " by will, word, and deed, — with full purpose of amendment of life :" 4 at the same time, seeking reconciliation with those whom we have offended, and " making restitution for wrongs done to any other, to the utmost of our power ; 5 and being ready to forgive those that have offended us. G Without this preparation, at least, in the general frame of our minds,' we cannot be in a fit state to enjoy commu- nion with a holy God ; and the impenitent sinner, by i " As for preparation, though it be very fit and requisite, that before so solemn an ordinance as this, we should allot some time for a more serious scrutiny and search of our own hearts, and the stirring up of the graces of God within us : yet, 1 must profess, that I look upon that man, who hath endeavoured to serve God conscientiously in the ordinary duties of every day, to be sufficiently prepared for this holy and blessed ordi- nance, if he be suddenly called to partake of it ; and called to it he is, whensoever he hath an opportunity of receiving." — Bishop Hopkin's Ser- mon on the Lord's Supper, Works, vol. ii. p. 449- 2 1 Cor. xi. 28. 2 Cor. xiii.5. 3 Matt. xxii. 11. Rev. xix. 8. 4 Psalm xxxii. 5 ; cxix. 59, 60. Prov. xxviii. 13. 2 Cor. vii. 10, 11. 5 Matt. v. 23—26. Luke xix. 8. Comp. Exod. xxii. 6, 7. 6 Mark. xi. 25. 7 In the lirst Prayer-Book it was thus expressed ; " Let him make satis- faction . . . before he come to God's board, or at tht hast be in full mind and 160 FAITH REQtTIRBD. "receiving the holy Communion, cloth nothing else but increase his damnation. ' The minister, therefore, solemnly calls upon all that are living in " grievous" and open sin, and are enemies of Christ's Gospel, 2 to repent, before they come to the Lord's table ; lest, after partaking, " the devil should enter into them as he entered into Judas," 3 and they should become finally hardened in their iniquities, in just punishment for so presumptuous a desecration. But it is especially required of those who come to the Lord's Supper " to examine themselves, whether they have a lively faith in God's mercy through Christ, with a thank- ful remembrance of his death." 4 "Without faith it is impossible to please God," 5 and especially in this holy ordi- nance ; where the objects presented to us, as well as the blessings to be enjoyed by us, are realized only by faith. G Is the Lord's Supper a sign? Faith represents to us the sufferings of Christ in such an impressive and sensible man- ner, as to produce a holy sorrow for, and a holy hatred of sin, with a grateful love to that precious Saviour, " who loved us, and gave himself for us."'' Is it a seal? Faith takes hold of the promises of God here made over to us afresh — pardon, acceptance, grace, and life eternal ; and renews the dedication of ourselves to Him as " a living sacrifice." s Hence it appears what cause the Church has to declare, " that no man should come to the holy Commu- nion but with a full trust in God's mercy, and a quiet con- purpose so to do, as soon as he is able ; or else let him not come to this holy table, thinking to deceive God, who seeth all men's hearts. For neither the absolution of the priest can any thing avail them," &c. 1 1 Cor. xi. 29. Comp. Psalm xxvi. 6. 1 Cor. x. 21. " This twofold sealing office the sacrament hath towards all that partake of it ; it will seal to them the certainty of eternal life and salvation, if they believe; or of eternal wrath and condemnation, if they remain impenitent and un- believing." — Bishop Hopkins' Works, vol. ii. p. 444. 2 Phil, iii, 18, 19. 3 John xiii. 26, 27. See Scott in loco. The passage is a quotation from Chrysostom, Horn. i. de Prod. Jud. quoted in Becon's early writings. Parker So. Ed. p. 117. 4 Church Catechism. Heb. x. 22, 5 Heb. xi. 6. o j onu vi. 35—37. Comp. 51—57. 7 Gal. ii. 20. » Rom. xii. 1. MINISTERIAL COUNSEL. 161 science," — quieted, that is, not by false peace, and ignorant presumption, but by appropriating faith in Christ, and well- grounded confidence in his atoning blood. 1 Not that she would discourage the timid believer from drawing near to " touch the hem of Christ's garment ;" as she did of old, to whom it was said by our gracious Lord, " Daughter thy faith hath made thee whole, go in peace." 2 But only that without assured faith, we must fall short of the comfortable improvement of this fruitful Gospel ordi- nance. In order to obtain this desirable blessing where it is want- ing, and to increase it where it is weak ; — the doubtful and desponding Christian is directed to make use of the appointed " ministry of God's word," not only in public, but in private; that by this means, his faith may be strengthened, his doubts dispelled, and the promises of the Gospel applied, — not rashly and indiscriminately, — but with judgment and power, to his sin-burdened and afflicted soul. 3 When the minister " sees the people negligent in coming to the holy Communion," he is directed to use the second Exhortation, 4 in which the parable of the Marriage Feast is powerfully applied to meet the common excuses of being unworthy and unprepared to come. 5 Would we treat an earthly sovereign's command, as we too often do the gra- cious invitation of the King of kings? " How often," says an eloquent and pious Bishop, '" hast thou been warned and admonished, to fit and put on thy wedding-garments, for that thou wert by the Great King of Heaven expected shortly to be at his Supper? And dost thou make a conscience not to come, because thou art not prepared, and yet make no conscience to be prepared that thou mightest come ?" 6 " It is an easy matter for a man to say, I will not commu- nicate, because 1 am otherwise hindered with worldly busi- » Heb. x. 19—29. 2 Matt. ix. 20—22. Mark v. 25—34. 3 James v. 16. Comp. Mai. ii. 7. 1 Thess. v. 14. See Appendix A. • 4 See Appendix B. 5 Matt. xxii. 2—6. Luke xiv. 16—21, 24. 6 Bishop Hopkins, Works, Vol. ii. p. 447, 448. 14* 162 EXCUSES CONSIDERED. ness. But such excuses are not so easily accepted, and allowed before God." Have you no time to prepare for the Lord's Table, and yet time enough for the world ; — the pur- suits of ambition, avarice, and pleasure? Alas! it is too evident that you are not concerned about your souls, as you are about earthly things : and if you die in this state, you will be lost for ever ! But there are others, not so wholly immersed in worldly cares, who yet are ready to reply : — We are engaged all the week in the hurry of secular employments, and are there- fore in an unfit state to come to the Lord's Table. To such we would answer — was not this blessed feast prepared for such as you, if sincerely endeavouring to follow Christ, and be his disciples indeed 1 Was it not designed to be the green nook, as it were, into which the little flock of Christ might retire from the tumult of the busy world, and, feed- ing quietly beside the still waters, be there comforted and refreshed? 1 You are afraid to come unworthily. Why are you not more afraid to provoke God by your sinful back- wardness in his service, and unreasonable, scrupulosity ? " If any man say, I am a grievous sinner, and there- fore am afraid to come : wherefore then do ye not repent and amend ? When God calleth you, are ye not ashamed to say, ye will not come ? 2 When ye should return to God, will ye excuse yourselves, and say, ye are not ready ?" But, after all, do not mistake. The Church does not say that there is no need of preparation, but that you should lose no time in commencing it. Her design is to awaken you to your responsibility in God's sight, to bring you up to the level of your spiritual privileges as living members of Christ's body, to lead you, in short, to seek and obtain from God that preparation of heart, without which what- ever you do is sin ; 3 — and possessing which, through faith 1 Psalm xxiii. 2. Matt. xi. 28. Luke xii. 32. 2 Matt. xxi. 29. Comp. Prov. i. 24—27. 3 Rom. xiv. 23. COMMUNION SERVICE. 163 in Christ's merits, you will become " worthy partakers of this holy table." ■ THE COMMUNION-SERVICE. The Communion Service, like the Litany, was originally designed to be used by itself, at a separate time from the rest of the Morning Service. 2 It is now, however, usually joined with it ; but only a part of it is used on those Sun- day and holy-days, when the Lord's Supper is not admin- istered. It opens with the Lord's Prayer, a most suitable introduction to the sacred exercise in which we are about to be engaged; 3 expressing at once, so beautifully, so divinely, and so comprehensively, our relation to God, as a Father, and to each other as our Father, as well as that spirit of adoption and union, in which we should always, but especially on such an occasion, "draw near unto God." 4 Purity being required of those who approach God's altar, 5 and the state of the heart the chief concern in his sight, 6 who regards love as "the fulfilling of the law;" 7 — how appropriately are we invited to join in that most devout and spiritual Collect commencing, " Almighty God, unto whom all hearts are open, all desires known, and from whom no secrets are hid." 3 Omnipotence and Omniscience are those attributes of the Divine nature, which are the most terrible to a presumptuous sinner, who can neither resist his hand, nor escape his eye. 9 To him we pray, that he may "cleanse the thoughts of our hearts by the inspiration of his Holy l Matt. xxii. 11— 13. 2 See Appendix C. 3 The ancient Church expounded the Lord's Prayer with a peculiar reference to the Holy Communion; especially that petition — "Give us this day our daily bread." See Bingham's Antiq. B. x. c. v. 3, 9, and xiii. c. vii. 3, c. ix. 7. 4 Rom. viii. 15. Heb. vii. 19; x. 22. Comp. Matt. v. 23, 24. s Exod. xxx. 19, 20. Psalm xxvi. 6. Comp. Exod. xix. 10, 11 2 Chron. xxx. 18, 19. Isaiah i. 15, 16. 6 Matt. v. 8 7 Matt. xxii. 37. Rom. xiii. 10. a Kings viii. 39. Job xiii. 2. Psalm xxxviii. 9. Jer. xvii. 10. Heb. iv. 13. 9 Job xxxiv. 22 ; xl. 9. Psalm rxxxix. 1—3. 11, 12. 164 THE COMMANDMENTS. Spirit." ' It is the heart that is corrupt, and the heart that must be purified. 2 Nothing but love can do this ; — " the love of God, shed abroad in our hearts by the Holy Ghost." 3 And although we can never be clean in His sight, 4 nor love Him as we ought ; yet, when sanctified by His Spirit, he will graciously accept our sin-polluted services, through our Redeemer's merits ; — for to love him sincerely and above all things, is, in his account, to " love him per- fectly." j Then the " Priest, turning to the people," addressing them in God's name, " rehearses the Ten Commandments ; and the people, still kneeling," in expression of the deepest reverence and humiliation, " after every commandment, ask God mercy for their transgression thereof for the time past, and grace to keep the same for the time to come." 7 This part of the service was first introduced by our Reformers in 1552 ; 8 and is well calculated to remind us of our baptismal vows, make us feel our need of pardon, produce sincere contrition for sin, and so prepare us for the assurance of forgiveness, and kindle our desires after an increase of holiness. Some mistaken Christians may deem this repetition a merely legal service. But we " have not so learned Christ," 9 as to suppose, that " having redeemed us from the curse of the law," l0 he has also set us free from its authority as grille of life and duty. 11 The Gospel teaches us that the Publican, who cried " God, be merciful to me a sinner," was 1 Psalm li. 10—12. Ezek. xxxvi. 25, 26. 2 Prov. xx. 9. Jer. xvii. 9. James iv. 8. 3 Rom, v. 5. 4 Job ix. 30, 31 ; xv. 14—16 ; xxv. 4—6. Jer. ii. 22. 5 Matt. xxii. 37. 6 l John ii. 5 ; iv. 12. 7 Rubric. 8 In the First Prayer-Book of 1519, after the Lord's Prayer and Col- lect, was said the Psalm appointed for the Introit. (See ch. v. K.) Then the Shorter Litany— "Then the Priest standing at God's Board shall begin — 'Glory be to God on high.' The Clerks — 'And in earth, peace,' &c- ; the Hymn now placed in the post-communion. 'Then the priest shall turn him to the people and say — 'The Lord be with you,'" &c. as in the Daily Service. » Eph. iv. 20. I o Gal. iii. 13. i 1 Rom. iii. 31. See Art. vii. PKEACHING. 165 the justified and accepted worshipper. 1 The promise of the New Covenant, of which this Sacrament is a seal, engages to write the laws of God upon our hearts ; 2 nor is the yoke of Christ, the law of love, 3 any other than a " law of liberty." 4 While we pray, therefore, to God to " incline our hearts to keep" each separate commandment, 5 we may add with Augustine, " Grant what thou commandest, and command what thou wilt," c it shall be my pleasure and privilege to obey. Next is read the Collect for the day, with the Epistle and Gospel, to which we have before alluded. 7 At this point of the service a pause usually follows, which is relieved by singing a Psalm or Hymn ; — a delightful, as well as scriptural accompaniment of Public Worship. 8 The preacher then ascends the pulpit, 9 and delivers the Sermon, 10 or Homily." The preaching of the Gospel was the main instrument of the Reformation ; and has ever been " the rod of Jehovah's power," 12 stretched out for the revival of true religion, and i Luke xviii. 13, 14. 2 Heb. viii. 10. 3 Gal. v. 14. 4 James i. 25 ; ii. 12. 5 Psalm cxix. 36. 6 " Da quod jubes, et jube quod vis." Confes. x. 29. 1 1n the First Prayer Book, after the Gospel was given out, " the clerks and people" were to answer, " Glory be. to thee, O Lord ;" a custom still retained, though the rubric was omitted in future editions. On the posture of standing while the Gospel is read, see Hooker. Ecc. Pol. v. 30. (3.) s Ezra iii. 11. Matt. xxvi. 30. 1 Cor. xiv. 15. 9 Neh viii. 4. io It is scarcely needful to mention, that Sermons are also frequently de- livered, at the close of the Evening Service. 1 1 Homily, bpi\(a, " a plain discourse.'' The First Book of Homilies is supposed to have been the work of Archbishop Cranmer, assisted by Bishops Ridley and Latimer, and contains twelve discourses, published in 1547. The Second Book, (except the Homily on Rebellion) was written about the End of King Edward's reign, probably by Bishop Jewel, and was published in Queen Elizabeth's reign, 1562. It contains twenty-one Homilies. Homely as these discourses are in their style, and antiquated in language, they were very " necessary for the times" in which they were composed, (Art. xxxv.) and are a rich mine of spiritual truth, from which, " godly and wholesome doctrine" may still be drawn to replenish the Church's treasures. 1 2 Psalm, ex. 2. Comp. 1 Cor. i. 21. 1G6 OFFERTORY. the diffusion of Christianity in the world. Far distant be the day when the Protestant Episcopal Church shall be re- miss in her attention to preaching ; for however gross and palpable the error of undervaluing the Prayers of the con- gregation, yet equally if not more dangerous is the opposite extreme, of setting light by the preaching of " Christ cruci- fied." 1 Neither, however, can be tolerated, nor should we ever be seduced to suppose that one ordinance of God may be decried, for the purpose of exalting another. 2 THE CELEBRATION. Thus far the Church proceeds with the service every Sunday and Holy-day, even when there is no Communion. When there is a Communion, the congregation not com- municating having been dismissed, 3 the Priest returns to the Lord's Table, 4 and reads the " Offertory" sentences ; con- sisting of suitable texts, exhorting us to the duty of alms- giving, and Christian liberality. The Israelites were com- manded "not to appear before the Lord empty," 5 at their solemn feasts ; and can we approach the table of the Lord without a thank-offering of gratitude for the grand mercy of redemption, and a token of communion with our poorer brethren, who are united with us in the body of Christ, and are about to share with us in the same heavenly feast." But, at the same time, let us beware of self-righteousness. We would "devise liberal things," 7 "without grudging;" 3 we would not " offer to the Lord that which costs us nothing," 9 which requires no sacrifice, and therefore ex- presses no honourable sentiment. But let us " take heed that we do not our alms to be seen of men," 10 nor " think i 1 Cor. i. 23; ii. 2. 2 See Hooker, Ecc. Pol. v. 22. 3 Hence the ancient name " Missa," Mass, i. e. " the dismissal of the Catechumens." The First Prayer Book had this title prefixed to the Service. — " The Supper of the Lord, and the Holy Communion, commonly called the Mass." Respecting the termination of the Ante-Communion, see Appendix D. 4 On the words Priests, Altar, see Appendix E. 5 Deut. xvi. 1G, 17. c Gal. ii, 10. James i. 9. 7 Isaiah xxxii. 8. 8 1 Peter iv. 9. 9 2 Sam. xxiv. 24. 1 o Matt, xxiii 5. PRAYER FOR CHURCH MILITANT. 167 that the gift of God can be purchased with money." " Freely ye have received," is the doctrine of the Gospel, of mere grace, and without any work or deserving: "freely give," 2 is its corresponding duty, without partiality, selfishness, or hypocrisy. Having presented to the Lord our offerings of gratitude and love, the Minister implores the Divine acceptance of them, while we join in a still higher charity, that of Prayer for " the whole state of Christ's Church militant here upon earth." 3 It is a truly noble and sublime form of devotion, in which we intercede for all our brethren and fellow-soldiers, who are engaged in the same spiritual warfare against the world, the flesh, and the devil, that they may " stand fast in one spirit, with one mind, striving together for the faith of the Gospel;" 4 and as good comrades in one army, may " agree in the truth of God's holy word, and live in unity and godly love." 5 We pray for the living. For the de- parted saints we give God thanks, as we are bound to do ; 6 and ask for ourselves " grace so to follow their good ex- amples, that with them we may be partakers of his heavenly kingdom." We are now about to enter, as it were, into the Holy Place. A Table is prepared, immediately before the veil, of " heavenly bread," not for " sJiew" as that of old, to be presented to God for us ; 8 but on which the spiritual priest- hood 9 may feed, yea feast upon the " sacrifice of our Peace- offering," lu with humble boldness ; even as " the nobles of the children of Israel did eat and drink" " in the presence of Jehovah. And now a " candlestick of pure gold " is lighted up lActs viii. 20. 2 Matt. x. 8. 3 Eph. vi. 12. In the First Prayer Book, this Prayer follows the Anthem. " Holy, holy," &c. 4 Phil- i. 27. 5 Eph. iv. 1—4. 6 Col. i. 12. 2 Thess. ii. 13. 7 Heb. vi. 12; xiii. 7, 8. On Prayer for the Dead. See Appendix F. 8 Exod. xxv. 30. Heb. ix 2. 9 Lev. xxiv. 5 — 9. 1 Peter ii. 5, 9. Rev. i. 6. i o Lev. iii. 1. Eph. ii. 14. Col. i. 20. i 1 Exod. xxiv. 11. 168 EXHORTATION TO COMMUNICANTS. before the Table, 1 to illuminate, as it were, these holy mys- teries, and display their true character to the assembled guests ; — as a sublime and sacred, yet a simple and reason- able service ;" 2 — as far remote from the senseless formality of an unmeaning spectacle, as from the obscurity of a gross and gloomy superstition. What affectionate earnestness marks this solemn exhor- tation, 3 " Dearly beloved in the Lord, ye that mind to come to the holy Communion of the Body and Blood of our Saviour Christ, must consider, &c." Again the fence is secured against the profane intruder, not indeed by the iron bars of rigid discipline, but by forcible appeals to the con- science and the heart. How sweet is the encouragement offered to those who approach this Table " with a true peni- tent heart and lively faith." " Then we spiritually eat the flesh of Christ, and drink his blood; 4 then we dwell in Christ, and Christ in us ; we are one with Christ, and Christ with us." 5 Again, how terrible is the threatening denounced against those who would receive unworthily. Let such, even now, pause and tremble ! " They are guilty of the Body and Blood of Christ our Saviour ; 6 they eat and drink their own damnation 7 not considering the Lord's Body; 8 they kindle God's wrath against them ; they pro- i Exod. xxv. 31; xxvi. 35. Heb. ix. 2. 2 Rom. xii. 1. 3 In the First Prayer Book, this exhortation follows the Nicene Creed, with this direction prefixed, that if in the Sermon or Homily, " the people be not exhorted to the worthy receiving of the Holy Sacrament, — then shall the curate give this exhortation." 4 1 Cor. x. 16. Comp. John vi. 55, 56. s John xv. 4; xvii. 20—23. 1 John iii. 24; iv. 12, 16. 6 1 Cor. xi. 27. 7 Kptpa (1 Cor. xi. 29,) should rather be translated "condemnation or "judgment," as in the margin. Temporal judgments seem principally though not exclusively, intended. The words " damn," " condemn," and their derivatives, have become more fixed in their meaniug since the period of the English translation of the Bible. See Rom. xiii. 2. Mark xvi. 16. Acts ii. 41 ; viii. 12, 13, &c. Rom. x. 9, 10. l o Matt, xxviii. 19, 20. Rom. vi. 3—14. Col. ii. 11, 12. 202 VICARIOUS SPONSION. Scripture, 1 and is probably alluded to by St. Peter, when he says, " Baptism doth now save us — not the putting away of the filth of the flesh," the merely outward act of Baptism, " but the answer of a good conscience toward God ;" 2 the faithful performance of the baptismal vows, or the sincere desire and intention to fulfil them. Here, however, a difficulty arises in the case of Infants, who cannot make such a stipulation in their own persons ; whence some have argued that they ought not to be baptized. The Church meets this difficulty by vicarious stipulation: — that is, having first proved, on other grounds, the lawfulness of Infant Baptism, irrespectively of those conditions which can only be required when the parties are capable of per- forming them; 3 she provides Sponsors to answer for the child, as its representatives, whose promises in its behalf, it is " bound, when of age, to perform." 4 On the charitable i Acts viii. 36, 37; xvi. 30—34. See p. 201, note 9. 2 1 Peter iii. 21. tntpoiTxina, " an interrogative trial." Hooker, Ecc. Pol. v. 63. (3.) " It is a credible fact, supported by Cyprian, and other ancient writers, that the Catechumen had certain interrogations put to him at bap- tism, concerning his faith in Christ, and his renunciation of Satan, and all the works of darkness, and the vanity of the world : and it is very probable the Apostle may refer to that custom." Doddridge on the text. See also Justin. Apol ii- 79. Tertullian de Coron. c. iii. Cyprian Ep. vii. ad Rogatian. et De Lapsis, &c &c. Bingham's Christian Antiq. B. xi. c. viii. s- 4. 3 •' Such as be of age may hear, believe, and confess that which is preached and taught, but so cannot infants: therefore we may justly collect, that he speaketh here (Mark xvi. 16,) nothing of infants or children. But for all this they ought not to be excluded from baptism- It is a general rule, " He that doth not labour must not eat," (2 Thess. iii. 10 ;) — but who so barbarous, that might think hereby that children should be famished" Letter by the martyr Archdeacon Philpot, 19th L. p. 282. Exam, and Writings, Park. So Ed. 4 Church Catechism, Answer to question, " Why are Infants baptized?" So in NowelFs Catechism — " That repentance and faith go before baptism is required only in persons so grown in years, that by age they are capable of both- But to infants the promise made to the Church by Christ, in whose faith they are baptized, shall for the present time be sufficient; and then afterwards, when they are grown to years, they must needs (omnino oportet) themselves acknowledge the force thereof to be lively in their souls, and to be represented in their life and behaviour-" This " acknowledgment" spe- cially refers to the confession made before the Bishop previous to confir- mation. VICARIOUS SPONSION. 208 supposition that the infant will afterwards acknowledge the obligation, the Church proceeds to perform the outward rite of Baptism, with believing prayer ; and afterwards to thank God for that inward grace which, she trusts, is even then communicated, in answer to her requests. If we may reason from human affairs to Divine, a method of argument which should be sparingly used, though not destitute of Apostolic example; 1 we shall find that the method of sponsion has been practised among all nations, from the earliest ages of the world. This, at least, shows that the light of nature, (which, within certain limits, is to be considered as a part of God's moral government,) justifies this method. Thus guardians are empowered by law to enter into engagements for their wards, when minors ; and ambassadors act for their princes, whom they represent at a foreign court, when out of reach of their instruction. 2 But, after all, we must remember that this ceremony is not an essential part of the Sacrament of Baptism ; which consists not in any outward form, but in God's promise, and the exercise of faith embracing that promise. 3 The use of sponsors, however, is manifest, when rightly improved ; and we shall have occasion afterwards to observe the importance of this arrangement, as testifying to the conditional character of this ordinance, being essentially federal in its nature ; so that when one side of the contract is not made good, we cannot, with justice, claim the other. 4 1 Gal. iii. 15. Heb. vi. 16 ; ix. 17. 2 See a remarkable illustration of sponsorship in Livy, lib. 31. c. 50, quoted inWheatly; where C- Valerius, as Flamen Dialis, declined taking the oath of ^Edileship, in his own person, but obtained for his brother to be sworn, as his proxy, in his stead. Wheatly adds, " Much after the same manner, whenever kings are crowned in their infancy, some of the nobility, deputed to represent them, take the usual oaths. The same do ambassa- dors for their principals at the ratifying of leagues or articles; and guar- dians for their minors, who are bound by the law to stand to what is con- tracted for them.'' 3 " The promise of eternal life is the seed of the Church of God. ' Hooker, v. 63. (1 ) 4 "When we promised, there were two things in the indenture: one. that God will give Christ to us ; the other, that we must forsake all the 204 QUESTIONS. The questions put to the sponsors, and answered by them in the name of the child, are four; 1 — (1.) Whether he will renounce the devil, 2 the world, 3 and the flesh'? 4 These are the enemies of Christ, and of the soul ; and they must be re- nounced by the Christian wholly and for ever. (2.) Whether he believes all the articles of the Christian faith? 5 (3.) If he is willing to be baptized into the profession of this faith ? 6 and (4) If he will obey God's commands to the end of his life? 7 In so solemn a covenant, all the sureties should give their answers audibly and distinctly ; and the congregation should apply the questions proposed to their own hearts, and follow the responses with their silent prayers. The sponsion being concluded, the minister offers up four short, but fervent prayers for Divine grace to enable the bap- tized infant to fulfil the promises just made in his name. And since Baptism primarily represents the mortification of the old nature, derived from Adam, and the implanting of a new man, Christ Jesus; 8 — therefore, we ask of God, "that the old Adam in this child may be so buried, that the new man may be raised up in him." " That all carnal affections may die in him, and all things belonging to the Spirit may live and grow in him." 9 — " That he may have power" to conquer all his spiritual enemies ; ,0 and thus, with all those who are thus dedicated to God in Baptism, being " endued with heavenly virtues, may be everlastingly rewarded;" not of 'merit, but " through God's mercy" only." sinful lusts of the flesh ; this is that makes baptism to be baptism indeed to us." Abp. Usher's Eighteen Sermons, p. 54. T See Appendix H. 2 1 John iii. 8—10. James iv. 7. 3 1 John ii. 15, 16. 4 Rom. viii. 6—14. Gal. v. 16—24. Titus ii. 11—14. 1 Peter ii. 11; iv. 2. 5 Mark xvi. 16, with Matt, xxviii. 19. Acts viii. 36, 37. Heb. xi. 6. 6 Aetsii. 41; xvi. 31—33. 7 Matt. vii. 21. Eccles. xii. 13. Luke i. 75. Rom. vi. 4. Eph. ii. 10. 1 John ii. 3—6. Comp. Psalm cxix. 4, 5, 32, 33, 44, 104, 115, 153. 8 Rom. vi. 3—11. Col. ii. 5. 9 Rom. viii. 6.— 13. 1 Cor. xv. 22, 45. Gal. v. 20—24. Eph. ii. 4— 6; iv 20—24. Col. iii. 5, 9, 10. I o Rom. viii. 12—14, 37—39. Eph. vi. 10—12. 1 John v. 4. I I Phil. i. 9—11. Col. i. 9, 10 ; iii. 24, Titus iii. 5 CONSECRATION. 205 In the prayer of Consecration, 1 which follows, we remem- ber the " water and the blood" which flowed from our blessed Saviour's wounded side; 2 a lively emblem of the twofold effi- cacy of his death; — the cleansing of our pollution, and the removal of our guilt; 3 — as also the institution of this sacred ordinance in " the name of the Father, the Son, and the Holy Ghost!" 4 by which we are admitted into God's family, and united in the profession of the Triune Jehovah. We further pray that a blessing may descend upon the sacred rite we are about to celebrate, " sanctifying," or setting apart " this water to the mystical washing away of sin ;" 5 — that by " the washing of regeneration, and the renewing of the Holy Ghost," 6 this child may be filled with Divine grace; and now becoming, may for ever remain one of God's " faithful and elect children." 7 THE BAPTISM. The Rubric here directs the Priest to ask of the Godfathers and Godmothers the child's name, which being given at this solemn moment, is calculated to remind us ever afterwards of our Christian privileges and obligations ; as our other name may do of our original guilt. 8 He is then to baptize " the child by dipping it in water," or by pouring water upon it." In the warmer climates of the East, where the bath was in constant use, Baptism was more commonly adminis- tered in the former way. 9 But this does not appear to have been an invariable rule, even in those times ; 10 nor are any particular directions given in the Bible respecting the quan- tity of water to be used, or the mode of applying it. Indeed, it is scarcely in accordance with the spirit of Christianity to i See Appendix I. 2 John xix. 34. 1 John v. b. 3 Micali vii. 19. Zech. xiii. 1. 1 John i. 7 Rev. vii. 14. * Matt, xxviii 18, 19. 5 Matt, xviii. 19. Acts xxii. 16. On the use of the word "sanctify,'' see p. 198. 6 Titus iii. 5. 7 John i. 16. 1 Peter i. 2—5. Jude 24, 2.3. « The Jews named their children when they were circumcised. Luke i. 59—63 ; ii. 21. Comp. Isa. xliv. 3-5. 9 Acts viii. 38, 39. Rom vi. 34. Col. ii. 12 1 See Acts xvi. 33. 18 2U6 SIGN OF THE CK03S. lay much stress on the peculiar mode of application ; since we are expressly assured, that " the kingdom of God is not meat and drink," does not principally consist in outward ob- servances, " hut righteousness, and peace, and joy in the Holy Ghost." ' The words of administration are those of our Lord's own appointment. 2 In the first Prayer book of Edward VI., the water was ordered to be thrice applied, in allusion to the mystery of the blessed Trinity, which these words express. But our Church having withdrawn that order, a single im- mersion or affusion seems to fulfil the design of the institu- tion, as symbolical of that One name with which we are baptized. 3 The child having been baptized, is now solemnly received into the Church, the sign of the Cross being made upon his forehead, in token of his being enrolled in " the Sacramental host of God's elect ;" it having been the custom in ancient times in the East, " for masters and generals to mark the foreheads or hands of their servants or soldiers with their names or marks, that it might be known to whom they did belong. 4 And, as the blush of the forehead is the index of shame, this sign is to remind the Christian soldier, when he might otherwise be tempted to be ashamed of Jesus, " that hereafter he shall not be ashamed to confess the faith of Christ crucified," in whose " Cross" he is rather to " glory;" 5 but " manfully to fight under his banner against sin, the world, and the devil ; and to continue Christ's faithful soldier and servant unto his life's end." 6 The use of the Cross in Baptism, is of great anti- quity ; and, though we do not claim for it any scrip- i Rom. xiv. 17. See Calvin on Acts viii. 33. 2 Matt, xxviii. 19. 3 See Appendix K. 4 Wheatley. See Bishop Lowth and Scott on Isaiah xliv. 5, and Ezek. ix. 4. s Gal. vi. 14. Comp. Mark viii. 38. Rom. i. 16. fi There seems to be an allusion to the original meaning of the word " Sacramentum," — a soldier's oath of fidelity to his military commander Comp. Eph. vi. 10—18. 2 Tim. ii. 3, 4. Rev. ii. 10. THANKSGIVING. 207 tural authority, nor consider it any " part of the substance of the sacrament ;" yet, as " the abuse of a thing doth not take away its lawful use," the Church has thought fit to retain it as a "lawful outward ceremony and honourable badge, whereby the infant is dedicated to the service of him that died upon the Cross." But if any are so uncharitable and unreasonable as to accuse us of wearing the " mark of the Beast," J as some have done, we may remind them that the servants of Christ also are de- scribed as having a "mark," 2 a "seal," 3 . and a "name" 4 upon their foreheads. 5 THANKSGIVING. The child being now, by Baptism, " regenerate, 6 and grafted into the body of Christ's Church," 7 the minister calls upon us to " give thanks unto Almighty God for these bene- fits, and with one accord make our prayers unto him, that the child may lead the rest of his life according to this be- ginning." 8 And what prayer so proper for this occasion as the Lord's Prayer, which, as we have observed before, was anciently considered exclusively appropriate to the baptized, and was therefore called " the Prayer of Believers?" 9 But here we are frequently met with the objection, " How can we give thanks for that which is, at best, uncertain V 1 Rev. xiii. 16 ; xiv. 9, &c. 2 Ezek. ix. 4, " mark,'' in " Arab. ,_Sj!J a mark in the form of a cross, which was branded on the flanks or necks of horses or camels, hence probably the name of the letter p, which, in the ancient Phoenician alphabet, and on Jewish coins, has the form of a cross (t) and from which the Greeks and Romans have borrowed the form of their T.'' Gibb's Gesenius' Heb. Lex. See also Professor Lee's Heb. Lex. and Leigh's Crit. Sac. 3 Rev. vii. 3. 4 R e v. xiv. 1 ; xxii. 4. 5 Bucer defends the use of the cross in baptism, " not so much on the ground of ancient usage, as because it is a simple sign, and conveys a lively (prcesens) admonition of the cross of Christ ; if only purely under- stood and religiously received." Scrip. Ang. p. 479. [By our rubric, the candidate or his friends may prevent the use of the cross.] 6 John iii. 5. Gal. iii. 27. Titus iii. 5. 7 Rom. vi. 5. 1 Cor. xii. 13. Kph. i. 22, 23. 8 Heb. iii. 14. 9 Chrysost, Horn. 10 in Coloss. Aug. Enchir. c. 71. See pp. 53, 54. 208 BAPTISMAL REGENERATION. We answer, because we believe that God always hears the prayers of His people, if consistent with His own glory and their good ; and as we know of no hindrance in this case, we confidently hope that our petitions are answered. The Church has provided a spiritual service for her children, to be used in a spiritual manner; and if we have endeavoured, by God's help, to follow her guidance, though with unequal footsteps, 1 we cannot do less than give thanks for His grace and mercy thus visibly signed and sealed. This is the lan- guage of Faith and Hope, and is it not that of Charity also? 2 At the same time, we protest earnestly against the error of those, (however great their names, or high their reputation as divines,) who hold that the Church intended to declare, what we conceive to be equally unscriptural and dangerous, the actual regeneration of every baptized infant. We would fully concur in Abq. Usher's statement. " Some have the outward sign, and not the inward grace : some have the inward grace, and not the outward sign. We must not commit idolatry, by deifying the outward element." 3 Holding, as Hooker and our earliest and greatest Re- formed Divines ever held, " the certainty and perpetuity of 1 " Dextras se parvus lulus Implicuit, sequiturque patrem non passibus eequis." Virg. JEn. ii. 723, 4. 2 So writes that luminary of the Irish Church, Abp Usher, " What say you of infants baptized ? Doth the inward grace in their baptism always attend upon the outward sign? Surely no. The sacrament of baptism is effectual in infants, only to those and to all those who belong unto the election of grace. Which thing, though we, in the judgment of charity, do judge of every particular infant ; yet we have no ground to judge so of all in general ; or, if we should judge so, it is not any judgment of certainty ; we may be mistaken." Body of Divinity, p. 39G. Compare Faber's Prim. Doct. of Regeneration, B. iv. c. 2. pp. 330 — 340, who calls this statement an " Official Generic Declaration." See also Dean Milner's Life, ch. 1G, who calls it, (pp. 386, 397, &c.) " An hypothesis, a charitable assumption of repentance and faith on the part of the infant." See also Bishop Burnet on Art. xxvii. p. 383. 3 Body of Divinity, p. 396. See also Abp. Leighton on 1 Peter iii. 21. The passages here quoted from Archbishop Usher's "Body of Divinity," are probably, but not certainly his own. See Dr. Robinson's Preface, p. xiii. and Table of Extracts. These remarks are applicable also to note i p. 232. BAPTISMAL REGENERATION. 209 faith in the elect" ! of God, — we cannot think that so many children have been born again in their infancy, and have since wholly departed from God in their childhood, without giving any proof of a change of nature. Scarcely less reasonable would it be to assert that all the crab-trees in the land had once been grafted with apples, though they still continue to bear only their natural fruit. Another way of explaining the subject, which doubtless is really difficult, through the imperfection of language, and our limited apprehension of spiritual mysteries, is to say that the Church here speaks sacramentatty, or as. Bishop Hooper expresses it, " gives the name of the thing to the sign." 2 Thus the sacrament of Christ's body is called by St. Paul " his body," 3 and all Christians are called the " temple of the Holy Ghost," 4 as being " born of water and of the Spirit," 5 when yet some of those alluded to were living in unclean - ness. 6 Indeed, as long as the baptized are of that tender age which forbids us to judge harshly of their spiritual con- dition, we may safely look upon them as really belonging to Him, to whom they had been thus solemnly dedicated. Here we may pause for a moment to observe what a sub- lime and beautiful spectacle is presented to the eye of faith, when the baptismal party are kneeling around the fountain of mystical regeneration; 7 while the dew of blessing sparkles on the infant brow, the sacramental seal of good things to come, laid up in store for it in the covenant of grace : and ] See Hooker's Sermon on Habak. i. 4. Also " Discourse on Justifica- tion, § 26, and First Sermon on St. Jude, § 12. The author is happy to be able to refer to the Bishop of Calcutta's in- valuable work on the Colossians, Lectures xviii. xix, for a powerful confir- mation of these statements. See also Bp. Davenant on Col. ii. 12. * " Early Writings, p. G2, Park. Soc. Ed. 3 1 Cor. xi, 27. 4 1 Cor. vi. 19; iii. 16, 17. Comp. v. 1; vi. 1.5, 16. 5 John iii. 5. 6 Bishop Carlton, in his answer to Montague, " Examination of his Appeal," p. 104, 105, speaks of those who are "regenerate and justified,'' " sacramento tenus ;" who may yet " fall away totally and finally." See Aug. ad Bonifac, Ep. xxiii. On the use of'the word regenerate in the Bap- tismal Services, see Appendix L 7 ' Baptism is the font of regeneration." " Former Confession of Hel- vetia." See Harmony of Protestant Confessions, p. 303. Ed. 1842. 18* 210 THANKSGIVING Christian hope looks fondly and prayerfully upon the new- born child of God, and realizes, in anticipation, the full possession of the promised inheritance. 1 And then, how sweet the feeling of being one " family " in Christ Jesus, 2 with which we all, young and old, join in repeating those affectionate and thrilling words* — " Our Father, which art in Heaven." 3 In the Thanksgiving, which follows, we acknowledge the mercy of God in regenerating, adopting, and incorporating into His Church the baptized infant ; and we pray that he may " not receive the grace of God in vain," 4 but " may lead the rest of his life according to this beginning :" — that " being dead unto sin, and living unto righteousness, and being buried with Christ in his death, he may crucify the old man, and utterly abolish the whole body of sin ; and that as he is made partaker of the death of Christ," by being baptized into it, " he may also be a partaker of his resur- rection," by spiritual renewal of the heart and life ; a work which must, in its very nature, be gradual and progressive, being terminated only with our earthly existence : 5 — " so i That deep thinker, and pious, as well as enlightened divine, Dean Milner, thus expresses himself: " Then does baptism do nothing for the infant? The answer is, it does a great deal. Is it not a great deal, that an infant, who by nature is under a cuise, and excluded from sonship and from inheritance, should be visibly received into the Church of God, and be assured by him who cannot lie, and under the express sanction of a divine ordinance, that there is still a promise of an everlasting inheri tance for him, as an adopted son of God, provided he do but comply with certain terms when he becomes of age? Thus it appears, that an infant regenerated, here, means, that he who was disinherited and not regarded as a son, is again received as such, in the sense just mentioned with a promise of the Holy Ghost, and of an everlasting inheritance." — See Life, p. 398, 2nd Ed. abridged. N. B. The writer trusts he need not add, that the picture he has drawn requires some reserve, as restricted to " the faithful." 2 Eph. iii. 15. 3 See Appendix M. *2 Cor. vi. 1. 5 Rom. vi. 3, 4. Melancthon observes, " Regeneration begins in bap- tism, and is completed by death." Annot. in Matt. i. See also Calvin on Acts ii 38. Calvin also beautifully remarks on this text, — " Let us note that the apostle doth not simply here exhort us to imitate Christ, — for he surely goeth higher, delivering doctrine — that the death of Christ is effectual to extinguish the pruvity of the flesh; and his resurrection to DUTY OF SPONSORS. 211 that finally, with the residue of his Holy Church, he may be an inheritor of His everlasting kingdom." EXHORTATION TO SPONSORS. The Exhortation to the Godfathers and Godmothers well deserves the attention of all who undertake this responsible office ; from a neglect of which the Church has suffered the most irreparable injury. The points of duty embraced in this address are the following. (1.) To teach the child the nature and importance of the baptismal vow. (2.) To look after his religious instruction, both publicly by attendance on the means of grace, and privately by catechising ; teaching him " all things which a Christian ought to know and believe to his soul's health," ' so as to " train him up in the nurture and admonition of the Lord." 2 (3.) To see that he is " virtuously brought up to lead a godly and a Chris- tian life ; remembering always, that Baptism doth represent unto us our profession — to follow Christ — and be made like unto him — dying unto sin — rising again to righteousness — mortifying continually all our corrupt affections, and daily proceeding in all virtue and godliness of living." 3 But this, though an important part, is not the whole of their duty. As example teaches more forcibly than pre- cept, little good will be effected by the instructions of those whose lives counteract and neutralize their correct instruc- tions and spiritual admonitions. A consistent Christian character, therefore, is a primary and indispensable qualifi- cation for a worthy sponsor. To all must be added fervent prayer, both with and for their youthful charge, that God's raise up the newness of a better nature ; and that by baptism we are re- ceived into the participation of this grace. To be brief, he teacheth what is the verity of baptism rightly received — -for we never have bare and idle {■inns but when our unthankfulness and wickedness hindereth the working of God's bountiful ness" l Matt, xxviii. 20. 2 Eph. vi. 4. 3 Rom. vi. 3 — 6, &c. Archbishop Usher well observes, — " Baptism is not done only at the font, which is a thing that deceives many; for it runs through our whole life; nor hath it consummation till our dying day, till we receive final grace." Eight Sermons, p. 55. 212 church's view or baptism. blessing may accompany that sacred rite, which was entered upon in love, performed with faith, and is still followed with assured hope and lively expectation. 1 And though the period of Confirmation is the ostensible termination of the responsibility of a Godfather and Godmother ; the true parent in God will look much further than this ; and never cease to labour and pray till death shall have separated him from the objects of his affectionate solicitude ; and even in his expiring moments will look forward to the day, when reunited before the glorious throne, he will be able to render up his trust with the joyful exclamation, " Behold, (here am) I and the children whom the Lord hath given me." 2 In taking a review of the sesvice which we have been considering, we cannot fail to observe, that our Church sets the ordinance of Baptism before her members in a very commanding position ; elevating it in their minds, as an in- stitution of Christ, which however simple in its form, is highly significant in its nature, and on the right use of which much of our spiritual comfort and growth in grace, under God, will depend. We have seen that in this Sacrament the great truths of the Gospel are symbolically set forth, in a most impressive manner. We are baptized into the faith of a Triune God. The doctrines of the original corruption of our nature, and its renewal by Divine grace ; the mortification of sin by the Holy Spirit, and our justification through Christ, are visibly confirmed to us. We are publicly sealed as the Lord's people, and take him to be our covenant God, giving up ourselves and our children to be devoted to His service. We are thus also solemnly enrolled in the army of Christ, and 1 An interesting exemplification of the use which the Reformers made of Baptism, in their devotions, may be seen in Bull's " Christian Prayers," Parker So. Ed. 14, 64. In M. Henry's " Method of Prayer," is another beautiful example, in the " Prayer proper to be put up by parents," &c. A solemn annual commemoration of the day of our baptism has sometimes been found helpful, when duly and scripturally improved. See " Life of Philip Henry." Wordsworth's Eccles. Biog. vol. vi. p. 213, 214. 2 Isaiah viii. 18. BENEFITS OF DUE USE. 213 separated from the world ; to be henceforth united in the bonds of holy brotherhood and affection with all His true disciples. If parents, sponsors, and ministers, who are engaged in bringing children to this holy ordinance, were careful to improve it in a proper manner, by the exercise of a lively faith in the promises of God set forth in this Sacrament ; and if they were suitably diligent in training up the little ones committed to their charge, " in the way in which they should go ;" ' looking upon them as a sacred trust put into their hands by God himself, and for which they must give a strict account; 2 — were they faithful in reminding them of the vows of the Lord which are upon them, and of the spiritual mercies and privileges which are laid up in store for their use : and were Christians, in general, instead of raising curious questions, or doubtful controversies about the nature of Baptism, more ready to embrace, with a simple and child- like faith, the promises of God's love thus ratified to them, and to believe their interest in a covenant salvation, wrought i Prov. xxii. 6. 2 The pious Abp. Leighton, " whose praise is in all the churches," has the following striking remarks on the misimprovement of baptism: — " Truly, as there is much guiltiness cleaves to us in this (misimprove- ment of the Lord's Supper,) so, generally, much more in reference to this other sacrament, baptism; which being but once administered, and that in infancy, is very seldom, and slightly considered by many, even of real Christians. And so we are at a loss in that profit and comfort ; that increase of both holiness and faith, that the frequent recollecting of it, after a spiritual manner, would no doubt advance us to. — When parents are to present their infants to tins ordinance, and then might, and eertainly ought to have a more particular and fixed eye upon it, and themselves, as being sealed with it; to ask within after the fruit and power of it, and to stir up themselves anew to the actings of faith, and ambition after newness of life, and with earnest prayer for their children, to be suitors ibr themselves, for further evidence of their interest in Christ ; yet possibly, many are not much in these things at such times, but are more busied to prepare their house for entertaining their friends, than to prepare their hearts for offering up their infant unto God to be sealed; and, withal, to make a new offer of their own hearts to him, to have renewed on them the inward seal of the covenant of grace, the outward seal whereof they did receive, as it is now to be conferred upon their infant." See on 1 Peter iii. 21. 214 PRIVATE BAPTISM. out for lost sinners by the joint work of the Father, the Son, and the Holy Ghost ; — at the same time looking for the grace thus sealed to them, and in its strength daily endea- vouring to mortify sin, renounce the world, and follow Christ : — we might reasonably and scripturally expect to see blessed fruits result from such an improvement of this holy Sacrament ; nor should we be inclined to condemn as vain and unmeaning the language of our Church Catechism re- specting it : — " Being by nature born in sin, and the children of wrath, we are hereby made the children of grace." ' PRIVATE BAPTISM. We have already observed, that the Church requires Bap- tism to be administered publicly, in all cases where it can be done without extreme inconvenience and danger. 2 But should some urgent necessity arise, (as in a case of any sudden and dangerous attack of sickness,) in order that the child may not die unbaptized, the parochial minister, (or, in his absence, any other lawful minister,) may baptize it pri- vately, without the usual solemnities ; care, however, being taken, as far as present circumstances admit, that " all things be done decently.,'''' 3 in conformity to the Apostolic rule. But should the child live, it is to be brought to the Church, in order that its Baptism may be publicly acknow- ledged, the ceremonials of the service completed, and the new member of Christ, which has been washed and set apart, as one of his lambs, in secret, may be openly brought into His sacred fold. i Hooker beautifully combines the influence of vicarious faith in baptism, with personal faith, — exerted in persevering diligence, as procuring the certainty of salvation in God's elect ; — in the following passage. " Surely if we look to stand in the faith of the sons of God, we must hourly, contin- ually be providing and setting ourselves to strive. — To our own safety, our own sedulity is required. And then blessed for ever and ever be that mother's child whose faith hath made him. the child of God." Sermon " on the Cer- tainty and Perpetuity of Faith in the Elect." Vol. iii. p. 598. 1836. 2 See p. 191. 3 1 Cor. xiv. 40. LAY BAPTISM UNLAWFUL. 215 This is in perfect accordance with the spirit of the Gospel, which teaches us that " mercy" is always to be preferred to " sacrifice ;" ' — but yet requires that " all things be done in order ;" 2 wherever it is possible to do so, without the breach of the more obligatory rules of charity. We do not, indeed, hold that the outward rite of Baptism is absolutely necessary to salvation ; though some of the ancient Fathers favoured such an opinion. 3 But still, we dare not undervalue a divinely-appointed ordinance, much less speak lightly of its presumptuous neglect. Our Church has, we think, been guided to the happy medium between these two opposite errors : on the one hand, com- manding her ministers not to neglect the Baptism of children born within her pale: and, on the other, forbidding the performance of the rite by any but ordained ministers ; 4 to whom God has given authority to baptize, by the same commission which invested them, (as the successors of the i Hosea vi. 6. Comp. Matt. ix. 13 ; xii. 7. 2 1 Cor. xiv. 40. 3 See Hooker's Ecc. Pol. v. 60, (5)— (7) 61, (1.) See also Faber's " Pri- mitive Doctrine of Regeneration," p. 317, note, — where Augustine's " terrific speculation" on this subject, is justly censured. See Bishop Hooper's "Early Writings." Parker So. Ed. p. 131, 133. "This ungodly opinion, that at- tributeth the salvation of man unto the receiving of an external sacrament, doth derogate the mercy of God, as though his Holy Spirit could not be carried by faith into the penitent and sorrowful conscience, except it rid" (rode) " always in a chariot and" (the chariot of an) "external sacrament." Our Church Catechism states of both the sacraments, that they are "gene- rally," (not universally) " necessary to salvation." See p. 272. 4 In both the Prayer-Books of Edward VI., and in that of Queen Eliza- beth, the Rubric was so worded as to allow lay-baptism. " Let them that he present call upon God for his grace ; and say the Lord's Prayer, if the time will suffer. And then one of them shall name the child, and dip him in the water," &c. But in 1575, the Houses of Convocation resolved that lay-baptism should be prohibited in all cases ; and at the accession of James I. the Rubric was altered to nearly its present form. Whether baptism by an unordained person be valid, is a point not agreed upon ; though of some practical importance, if pressed to its just consequences. Hooker and Bishop Burnet maintain the affirmative ; Wheatly and other writers the ne- gative proposition. But as Hooker died before the change of the Rubric, his opinion may have less weight at the present day." See Ecc. Pol. v. 62. Burnet on Art. xxiii. [Neither the English, nor the American Rubric posi- tively forbids lay-baptism — although this history of the origin of the Rubric seems to show the sense of our Church on the subject.] 216 ADULT BAPTISM. Apostles in their ministerial office,) with the power of teaching and preaching the Gospel. 1 The service being essentially the same as the one for Public Baptism, already considered, will not require any further comments. But it is important to remark how in- jurious to the Church, how lowering to the character of the Sacrament, is the practice, now so common, of 'naming an infant privately, without any engagement of sponsors on its behalf, or any open and solemn introduction into the flock of Christ. If Baptism contains a promise of Grace on the part of God, and a covenant engagement of obedience on the part of the baptized ; it manifestly calls for the ex- ercise of faith in the united prayers of the congregation on the one hand, and the sponsorial vows of God-fathers and God-mothers on the other. These may, indeed, be well dispensed with in the case of a dying child ; but in all other cases the rule must hold good ; and the Church which per- mits such irregularities must suffer for its negligence. ADULT BAPTISM. In the first propagation of the Gospel, adults were the principal subjects of Baptism, and the administration of that ordinance to infants was probably the exception, rather than the rule. Indeed, for several ages afterwards, con- verts from Heathenism continued to flock into the Church, " as doves to their windows ;" 2 and kept up a supply of adult candidates for that sacred rite. But, when the Mis- sionary spirit of Christianity had gradually died away, in the long dark night of the middle ages ; and a corrupt and prostituted Church, wrapt up in worldly-mindedness and carnal security, had drawn the curtains around her, "and retired to rest;" 3 a rest only broken by the dreams of su- perstition, or the midnight orgies of revelry and crime: — then, indeed, adult Baptism was a thing utterly unknown and unheard of. Even the broad daylight of the Reforma- l Matt, xxviii. 18 — 20. 2 Isaiah Ix. 8. 3 R. Hall. Review of "Zeal without Innovation." 1827. p. 74. NECESSITY FOR SERVICE. 217 tion did not all at once open men's eyes to this great duty of imparting the Gospel to those outside the fence of nominal Christendom. All within that enclosure were baptized, all without it remained, as they had done for ages, perishing in ignorance and idolatry, " no man caring for their souls." ' Thus it was that from the time of Edward VI. down to the Restoration, the Church had not been provided with a service " for the ministration of Baptism to such as are of riper years :" a glaring proof (if proof were needed) of the remissness of our Protestant forefathers on this subject. And even this late introduction of an office for adult Baptism, was attributable, not to their zeal for the conversion of the Heathen, but to the rise and progress of new sects, (which, as if to chastise the Church for her sloth and supineness, had sprung up in rank luxuriance, during the confusion of the civil wars :) who denied the lawfulness of administering Baptism to Infants ; — and had brought that sacred rite itself into such neglect and contempt, that the want of such a service was daily more sensibly felt. The course of events in our days has not diminished but increased this necessity ; partly owing to the happy revival of Missionary zeal, and partly to the continued spread of Anabaptist and Quaker principles, as well as an utter neglect of all religious principle whatever ; by which means the number of the unbaptized members of the community has been fearfully augmented. If these pages should fall into the hands of any (and many such we believe there are) who, inwardly convinced of the sinfulness of their present neglect of a Divine ordinance, still " halt between two opinions," 2 and hesitate to " take up the cross, and follow Christ," 3 in the open confession of His name before men, by public Baptism ; we would earnestly and affectionately urge them to study this Service, and especially the Exhortation, prayerfully and seriously. We do not say that they cannot be Christians in heart, in their l Pealm cxlii. 4. 2 1 Kings xviii. 21. 3 Matt. xvi. 24. 19 218 SIN AKD DANGER OF NEGLECTING BAPTISM. present condition ; the " epistle of Christ" may be " written" ' there, though not yet "sealed." 2 But we do affirm that such a state (if wilfully persevered in) is far from satisfac- tory ; and, further, we believe that such persons suffer great loss of inward peace, assurance, and spiritual comfort, by such a measure of unfaithfulness to that gracious Master and loving Saviour who said to his disciples, " Ye are my friends, if ye do whatsoever I command you" And again — " If ye keep my commandments, ye shall abide in my love?'' " These things have I spoken unto you, that your joy might be full." 3 The first Rubric directs that " Timely notice shall be given to the Minister; that so due care may be taken for their Examination, whether they be sufficiently instructed in the principles of the Christian Religion." Thus we see that our Church requires the utmost care to be used to prevent the admission of improper persons to this sacred rite. What is the exact measure of requisite qualification is not easily determined. In a general way, we may state, that it seems to be certainly lower than is required for the Lord's Supper. 4 Our blessed Lord and his Apostles seem to have baptized all who received their message so far as to be willing to become disciples. 5 This, however, must have in- volved a large sacrifice, and, consequently, have implied a considerable measure of faith in those who made it. To guard against insincerity and self-deception (as in the i 2 Cor. iii. 3. '~ Rom. iv. 11. See Art. xxvii. Bishop Hooper has expressed the same sentiment somewhat differently, in the following elegant metaphor. " Thus assured of God, and cleansed from sin in Christ, he hath the livtry of God given unto him, baptism, the which no Christian should neglect ; and yet not attribute his sanctification unto the external sign." — "Early Writings." Parker Soc! Ed. p. 75. 3 John xv. 14, 10, 11. * [The above remark is entirely inconsistent vviih the examination that is made of the candidate in the service He who is prepared to answer the questions there proposed — is ready to be confirmed and to approach the Lord's table.] 5 John iii. 22. Matt, xxviii. 19. "disciple all nations.'' Acts ii. 41 ; viii. 12. 36, 37. QUALIFICATION KEQUIHED. 219 awful case of Simon Magus,) ' it has usually been thought advisable to defer Baptism for some time after the first ap- plication for if, 2 by this means opportunity is afforded for the needful instruction of the Catechumen in the nature of the ordinance, and of the solemn vow and profession con- nected with it. The practice of deferring Baptism to an advanced period, recommended by some of the old Fathers, 3 is now generally condemned. But it is to be feared that many well-disposed persons, the children of sectarian parents, are kept back too long from this quickening, 4 sanctifying, 6 and sealing 6 ordi- nance, by an erroneous view of its awful character, and an exaggerated idea of the qualifications requisite for its worthy reception. Without attempting to lay down any positive rules, we may state in a general way, that wherever there is a mind instructed in the leading truths of the Gospel (such as the corruption of human nature, the atonement of Christ, and the work of the Holy Spirit,) and a sincere desire to be a disciple of the Lord Jesus Christ, resting upon Him alone for salvation ; — it is our duty to encourage such an one in coming forward to partake of the rich spiritual privileges connected with a right reception of this holy Sacrament. 7 1 Acts viii. 13. 2 See Bingham, Ecc. Ant, Book xi. c. 6. An exception should perhaps be made with regard to remarkable outpourings of the Holy Spirit, (as on the day of Pentecost,) and the sudden conversion of large multitudes by a Divine power attending the preaching of the word ; when " a nation" has been, as it were, "born in a day." Acts ii. Isaiah lxvi. 8. See Bingham ut supra. 3 See Bingham, Book xi. chap. iv. 10, 13. •I Col. ii. 12, 13. 5 Eph. v. 26. 6 See P. 241. (3.) These epithets may sound offensively to some pious minds, but they are scripturally correct. Only be it carefully remarked, to avoid dangerous mistake, that we speak not here of the external rite, per se ; but of the whole sacrament, as applied by the Holy Spirit to the Lord's believing people. See Bridges' Sacr. Instr. p. 117. 7 [This is below the Scriptural standard. The Saviour commissioned His apostles to baptize not those who desired the grace of faith, but those who actually believed. Philip baptized the eunuch when he believed with all his heart. Acts viii. It was so with the jailer, Acts xvi. ; and other cases. Baptism is not a sign of a desire of regeneration, but o! r generation itself. Unless there be satisiactory ground to hope, that the heart 220 WITNESSES. EXHORTATION. The Church directs, in conformity with the ancient usage, that Fasting and Prayer should be used by the Catechumen as a preparation for Baptism ; ' a requirement which, if not directly grounded upon Scripture precept, seems agreeable to it ; these being the usual symbols and accompaniments of repentance of which Baptism is significative, and suitable as exercises preparatory to so solemn an engagement. 2 In Adult Baptism, the Church requires God-fathers and God-mothers, not to answer for the baptized, or to be their sureties, (properly speaking,) but to be " icitnesses''''* of their Baptism ; whose duty it is to remind them of their " solemn vow and profession" here made, and to " call upon them to use all diligence to be rightly instructed in God's holy Word ; that so they may grow in grace, and in the knowledge of our Lord Jesus Christ, and live godly, righteously, and so- berly in this present world." 4 The Service being in substance the same as that for the Baptism of Infants, we shall only have need to consider the few variations which occur. In the opening address, we have the following appropriate addition : — (" That which is born of the flesh is flesh,) 5 and they that are in the flesh cannot please God, 6 but live in sin, committing many actual transgressions." 7 The Gospel is taken from our Blessed Lord's discourse with Nicodemus ; 8 and upon it is founded an earnest and im- pressive Exhortation, pointing out " the great necessity of this Sacrament, where it may be had." Reference is also made to our Lord's Institution of Baptism, " immediately be- fore his ascension into heaven ;" to which he added those emphatic words — " He that believeth, and is baptized, shall be saved; but he that believeth not, shall be damned." 9 is changed, the outward rite must be viewed both by the administrator and the subject as an empty sign.] i See Justin Martyr, Apol. i. cap. 79. Tertullian de Bapt. cap. 20. Bingham, Book x. chap. ii. <> 9. 3 Jonah iii. 5. Joel ii. 12. 3 Isaiah viii. 2. 4 Exhortation to Godfathers, &c. Comp. 2 Peter iii. 18. Titus ii. 12. s John iii. 6. 6 Rom- viii. 8. 7 Rom. viii. 5. Eph. ii. 1—3. Col. iii. 5—7. 8 John iii. 1— a » Mark xvi. 15, 16. CONCLUSION. 221 " Which also sheweth unto us the great benefit we reap thereby." Next is introduced the testimony of " St. Peter the Apostle, when upon his first preaching of the Gospel many were pricked at the heart." ' And again, " (in an- other place the same Apostle testifieth,) even Baptism doth now save us," 2 &c. Wherefore the Church, in her Exhor- tation, adds — " Doubt ye not, but earnestly believe, that he will favourably receive these present persons, truly repent- ing, and coming unto him by faith ; that he will grant them remission of their sins, and bestow upon them the Holy Ghost," &c. The office then proceeds as in the preceding services, with little variation. One point, however, is worthy of remark, which seems to have escaped the notice of ritualists. The Thanksgiving after Baptism (instead of being a modification of the corres- ponding form in the Service for Infants,) is merely a repeti- tion of the Prayer used before addressing the Baptized, with the needful alterations. 3 After a few words to the witnesses, before alluded to, the Priest addresses the new baptized persons, as follows : — " As for you, who have now by Baptism put on Christ, 4 it is your part and duty also, being made the children of God 5 and of the light, 6 by faith in Jesus Christ, to walk answerably to your Christian calling, and as becometh the children of light," 7 &c. The service closes with a Rubric enjoining early Con- firmation, in order to admission to the Holy Communion. l Acts ii. 37—40. 2 l Peter iii. 21. 3 On the use of the word " Regeneration," in this Service, see Appendix N 4 Gal. iii. 27. 5 Verse 26. e 1 These, v. 5. 7 Eph. v 8. APPENDIX. A. [page 192.] Whatever disputes may be raised, on other grounds, respecting the proper form of Baptism ; the word baptize, (Jaimfa, originally signified nothing more than to icet or wash with water, in what- ever quantity or manner it was applied, whether by immersion, affusion, or sprinkling. Thus, for instance, in Mark vii. 4, we read, except they " viash" (tav ^n fJaTrTiauvTai, " baptize," or, as other copies read, pavTioaivrai, "sprinkle" themselves;) "they eat not." And hold the washiag {fianrmnovi " baptisms") of cups, and pots, and of tables, (Margin — with much probability — " beds") So again, in Luke xi. 38. "The Pharisee marvelled that he had not first washed," (0anri may be used nearly synonymously. For further insight into this subject, compare Heb. ix. 10, in the Greek, with Num. viii. 7; xix. 18, 19. Also the Prophecies, Isa. xliv. 3, " pour " — Ezek. xxxvi. 25, " sprinkle " — Joel ii. 28. "pour out;" with the fulfilment, Acts ii. 33. Connected with Matt. iii. 11, and Acts i. 5; where the word "baptize" is used in a manner, which indicates a parallelism of signification. B. [pare 192.] The old Covenant was not, as some would represent, a merely outward and temporal dispensation, containing only carnal pro- mises of national prosperity in the land of Canaan ; but it was also, in fact, an earlier edition of the Covenant of grace, — in a less attractive and distinct form — yet, even in that one clause, "i m APPENDIX. 223 will be their God" clearly comprehensive of all spiritual and eter- nal blessings- The Apostle Paul, in the third chapter of his Epistle to the Galatians, fully proves this point, namely, that the covenant made with Abraham is the very same, in its substance and efficacy, with the new Covenant. (Compare Gal. iii. 7 — 9, and 14 — 29. See also Rom. iv. 13—17 (with Dr. Chalmers' Lec- ture, upon it,) and xi. 16 — 24, and Compare Lev. xxvi. 12, with Heb. viii. 10.) It is the more important to dwell upon this point, as, in the present day, Tractarian writers have combined with the opponents of Infant Baptism, in their attempts to deny this identity ; and thus have done their best to unsettle and destroy the main foundation of the Church's hopes with respect to the covenant interest of her infant members ; and the chief defence of her practice in admitting them to a participation of her char- tered privileges. (See Horn. xxi. and Nowell's Catechism on Baptism, on the one side; and Dr. Pusey, on Bap. pp. 109, 130, 131, on the other. Compare also Faber's Primitive Doct. of Re- generation, pp. 94 — 106.) C. [page 193.] In the early writings of the Fathers, as in the pages of inspi- ration, we do not find much distinct testimony concerning Infant Baptism, which may be accounted for, not only by the scantiness of the records which we possess of that most interesting period ; but from the overwhelming importance of the preaching of the Gospel. (1 Cor. i. 17.) But wherever mention of it does occur, it is in entire harmony with the statement, that no rule ever existed in the ancient Church prohibiting Infant Baptism. On the con- trary, we find it to have been the general practice, though admit- ting of some exceptions. 1 To mention a few particulars ; — Origen, about the year A. D. 230, refers Infant Baptism to Apostolical Tradition. Cyprian, A. D. 253, in counsel with sixty-six Bishops, sanctioned the prac- tice of baptizing an infant as soon as it was lorn. The following quotation from Augustine, in the fifth century, is full and explicit. " Although it is most rightly believed that what the Universal Church holds, and has always held, and which has not been ordained 1 See Bingham's Antiq. b. xi. c. iv. 5 — 13, and Faber's Primitive Doc- trine of Regeneration, pp. 227 — 240. For the exceptions, see Bingham b. xi. c. iv. 10, 13; Faber, p. 237; and Augustine's Coufe9ssions, b. i. c. 11, with Milner's note in his "History of the Church of Christ.'' Vol. ii. p. 302. 224 APPENDIX. by any council, could only have been received from Apostolical authority: still, if any one, in this matter, seeks the explication of Divine authority, we may from that circumcision of the flesh, which the ancient people received, truly gather the availment of the. Sacrament of Baptism in the case of infants." — De Baptismo contra Donatistas, b. iv. c. 24. D. [page 194.] The practice of answering for Infants in Baptism is very ancient. Tertullian notices it as common in his days; objecting, indeed, to it, as involving the sponsors in too great a responsi- bility. 1 Whatever we may think of his opinion, his testimony is unexceptionable. It appears, however, that the sponsion, in early times, was very generally performed by the parents them- selves. 2 The origin of a separate class of sponsors, seems to be given, with much probability, by Hooker, in the following interest- ing passage: "It cometh sometime to pass (saith St. Augustine) that the children of bondslaves are brought to Baptism by their lord: sometime, the parents being dead, the friends alive undertake that office, sometime strangers or virgins consecrated unto God, take up infants in the open streets, and so offer them unto Baptism, whom the cruelty of unnatural parents casteth out." 3 As there- fore he which did the part of a neighbour was a neighbour to that wounded man whom the parable of the Gospel describeth, so they are fathers, although strangers, that bring infants to him which maketh them the sons of God. In the phrase of some kind of men, they used to be termed witnesses, as if they came but to see and to testify what is done. It savoureth more of piety to give them their old accustomed name of fathers and mothers in God,* whereby they are well put in mind what affection they ought to bear towards those innocents, for whose religious education the Church accepteth them as pledges." — Ecc. Pol. v. 64 (5.) 1 Tertullian flourished about A. D. 200 ; he was, in the earlier part of his life, contemporary with Irenasus, the disciple of Polycarp, who was a friend of St. John. His words are remarkable. — " Cunctatio Baptismi utilior, praecipue circa parvulos. Quid enim necesse est, sponsores etiam periculo ingeri, qui et ipsi per mortalitatem destituere promissiones suos possunt, et proventu malae indolis falli." De Baptismo. 2 See Bingham's Antiq. B. xi. c. viii. 1, 2. Aug. Ep. xxiii. ad Bonifac. 3 Ep. xcviii. 6. 4 See Aug. Serm. 168 : 3 (probably by Caesarius) and 267 : 5 where the " susceptores " are called " pa tres." Also Becon's Catechism, Parker Soc. Ed. p. 210, where the "godfather" is called "patrinus" and "compater," (A. D- 110 to 153) by Hyginus, Bishop of Rome. E. [pace 199.] In King Edward's first Prayer Book, the ancient rite of Exor- cism was performed, at this point of the Service, in the following manner: — "Then let the Priest looking upon the children, say, "I command thee, unclean spirit, in the name of the Father, of the Son, and of the Holy Ghost, that thou come out, and depart from these infants, whom our Lord Jesus Christ hath vouchsafed to call to his holy Baptism, to be made members of his body, and of his holy congregation. Therefore, thou cursed spirit, remember thy sentence, remember thy judgment, remem- ber the day to be at hand, wherein thou shalt burn in fire ever- lasting, prepared for thee and thy angels. And presume not here- after to exercise any tyranny towards these infants, whom Christ hath bought with his precious blood, and by this his holy Baptism calleth to be of his flock." Then shall the Priest say, The Lord be with you. The People. And with thy Spirit. F. [page 199.] Augustine ascribes the efficacy of Baptism to faith in the pro- mise virtually contained in that Sacrament, as a " visible ivord." " Whence," he says, " is that virtue in the water, that while it touches the body, it cleanses the heart, but from the efficacy of the word; — not in its being spoken, but believed?" And soon afterwards, he adds, with special reference to vicarious faith ,• — " Cleansing would never be ascribed to a weak element, if it were not added 'by the word.' 1 This 'word of faith'- has so much power in the Church of God, that by one believing, offering, bless- ing, and baptizing, it cleanses even such a little infant; though it cannot yet ' believe with the heart unto righteousness, and make confession with the mouth unto salvation.'" 3 G. [page 201.] In the first Prayer Book, the Exhortation upon the Gospel ends i Eph. v. 25, 2G. 2 Rom. x. 8—10. 3 lxxx. Tractat. in Joh. Evangel, xv. 1 — 3. Comp. Sermon clxxvi. " Accommodat ill is mater Ecclesia aliorum pedes ut veniant, aliorum cor ut credant, &c. But all these statements must be received with cmaious Approbation. 226 APPENDIX. in the following manner : " Let us faithfully and devoutly give thanks unto him ; and say the prayer which the Lord himself taught. And in declaration of our faith, let us also recite the articles contained in our Creed. Here the minister, with the Godfathers, Godmothers, and people present, shall say, f Our Father, which art, &c, And then shall say openly, I believe in God the Father, &c." The Lord's Prayer was, in the next Edition, removed to its present place, after the celebration ; perhaps as more suitable for the Baptized. 1 It is remarkable, at least, that in the service for the reception of children privately baptized, this prayer retains its original place. 2 After the prayer, " Almighty and everlasting God ;" "The Priest" was to " take one of the children by the right hand, the other being brought after him. And coming into the Church toward the font, say, " The Lord vouchsafe to receive you into his holy household, and to keep and govern you alway in the same, that you may have everlasting life. Amen." H. [page 204.] Augustine acquaints us with the form of question and answer used in baptizing infants, in his days. It was as follows : — " Does this child believe in God 1 Does he turn to God I" 3 And again, " The sponsors 4 answer for them, that they renounce the devil, his pomps, and works."* And having noticed the objec- tions still current against this practice of sponsion, in a letter to Boniface, an African Bishop ; he replies, — " The child is said to believe, because he has the sacrament of faith, and to convert to God, because he has the sacrament of conversion. For sacra- ments receive the ?iames of the things which they represent." 6 This answer evidently implies that Baptism was a sign of grace to be communicated hereafter, rather than grace itself, at that time communicated. But Augustine did not always speak in this cautious manner. i See chap. iii. D. 2 Walker's El. Lit. 3 Ep. xxiii. * " Fide-jussores." 6 Serm. cxvi. de Tempore, fl See Bingham b. xiii. c. viii. 4, and Hooker, Ecc. Pol. v. 64. (2.) APPENDIX. 227 In the first Prayer-Book, these questions were put to the Child, as follows : — " N. Dost thou forsake the devil ! &c." This method of "catechising infants," was vehemently attacked by Bucer, who expends upon it some of his keenest shafts ; com- paring it to a certain practice, mentioned by Chrysostom, of " baptizing for the dead," with sponsors to answer for them. He proceeds to advise, that the sponsors should be interrogated, in their own name, as follows : " Will you, for your part, give faithful diligence, that this infant, when it has come to years of discretion, shall learn the Catechism of our religion, and having understood it, shall renounce Satan, and profess that he believes, &C." 1 In consequence of this censure, the questions are now addressed to the Sponsors, in the child's name ; but it is certain that some of our Reformers were disposed to have gone still further. 2 Bucer's concluding remarks are worthy of attention. "These things are done in the presence of God, and these pro- mises are made to God. We must, therefore, take great heed that nothing be said or done rashly, or in a common-place way, and not considerately, and entirely from the heart, as before God. We must always look to it, that we only undertake, and do those things, which the law of God teaches us ; which are true, grave, and tending to edify the faith of Christ."^ I. [page 205.] In the first edition of the Prayer Book, 1549, instead of the Prayer for Consecration, and the short prayers which precede it, we find the following, as a separate service, at the end of the Baptismal offices : — "The water in tlie font shall be changed every month once at least, and afore any child shall be baptized in the water so changed, the Priest shall say at the font these prayers following. — "O most merciful God, our Saviour Jesus Christ, who hast ordained the element of water for the regeneration of thy faithful people, upon whom, being baptized in the river of Jordan, the Holy Ghost came down in likeness of a dove ; Send down, we beseech thee, the same thy Holy Spirit to assist us, and to be pre- sent at this our invocation of thy holy name : Sanctify-)-this 1 Scripta Anglicana, Censura, 480, 481. Fol. 2 See Letter of Bishops Grindal and Horn to Bullinger and Gualter in Zurich letters. 1558—1579. Parker So. Ed. 79. 3 Censura. 228 APPENDIX. fountain of baptism, thou that art the sanctifier of all things, that by the power of thy word all those that shall be baptized therein may be spiritually regenerated, and made the children of ever- lasting adoption. Amen. O merciful God, grant that the old Adam, in them that shall be baptized in this fountain, may be so buried, &c. Grant that all carnal affections, &c. Grant to all them which at this fountain forsake the devil and all his works ; that they may have power and strength to have victory, and to triumph against him, the world, and the flesh. Amen. Whosoever shall confess thee, O Lord, recognize him also in thy kingdom. Amen. Grant that all sin and vice here may be so extinct, that they never have power to reign in thy servants. Amen. Grant that whosoever here shall begin to be of thy flock, may evermore continue in the same. Amen. Grant that all they which for thy sake in this life, do deny and forsake themselves, may win and purchase thee, O Lord, who art everlasting treasure. Amen. Grant that whatsoever, &c. The Lord be with you. Ans. And with thy Spirit. Almighty, everliving God, &c. Regard, we beseech thee, the supplications of thy congregation, and grant that all thy servants which shall be baptized in this water, prepared for the ministration of thy holy Sacrament, may receive, &c." The parts omitted are the same as in the corresponding pas- sages in our present service. But in the next Edition in King Edward's reign, 1552, (in con- sequence of Bucer's censure, p. 481) we find no mention made of the water in the font, or of Consecration ,• the service is, in other respects brought very nearly into the state we find it at present ; but, instead of the Prayer for Consecration, we have the follow- ing words introduced into the same form. " Regard, we beseech thee, the supplications of thy congrega- tion, and grant that all thy servants which shall be baptized in this water, may receive, &c." The sentence " Sanctify this water, &c." as it now stands, was first inserted at the last review, in 1662. Bishop Sparrow well observes, that this •' Benediction or Con- secra ion of the water is used only for reverence and decency, APPENDIX. 229 not for necessity; as if the water, without this, were not available to Baptism : which appears in the Church's office for private Bap- tism, where haste admitting no delays, no such prayer or blessing is used." Rationale. " si sic onmia /" K. [page 206.] In the first Common-Prayer of Edward VI., after the adminis- tration of Baptism, the child was presented with a white vesture, and anointed, in the following manner: — '• Then the godfathers and godmothers shall take and lay their hands upon the child, and the minister shall put upon him his white vesture, commonly called the Chrisom ;1 and say, "Take this white vesture for a token of the innocency, which by God's grace in this holy Sacrament of Baptism is given unto thee; and for a sign whereby thou art admonished, so long as thou livest, to give thyself to innocency of living, that, after this transitory life, thou mayest be a partaker of the life everlasting. Amen. Then the Priest shall anoint the infant upon the head, saying, Almighty God, the Father of our Lord Jesus Christ, who hath regenerate thee by water and the Holy Ghost, and hath given unto thee remission of all thy sins ; he vouchsafe to anoint thee with the unction of his Holy Spirit, and bring thee to the inheritance of everlasting life. Amen." These ceremonies, though beautifully expressive in themselves, "carried," as Bucer wisely observed, " more show of regard, and reverence to the mysteries of our religion, than men really retained; and consequently tended to cherish superstition in the minds of the people, rather than religion and true godliness."'- They were, therefore, rescinded at the next review. L. [page 209.] It is of much importance that we should form a right estimate of the spiritual benefits to be derived from the ordinance of Bap- tism, both on account of the neglect of this Divine institution by too many at the present day, the abuse of it by other's, and the exaggeration of its influence by a numerous party both in and out of the Church. We have seen that our Church defines this Sacrament to be a 11 sign" of regeneration, and "seal" of the promises, and a means, I i. e. the anointing robe. 2 Buceri Scripta Anglic, p. 478 20 230 APPENDIX. when "rightly received," of spiritual union with Christ, thus making us partakers of all the benefits of His redemption. That Baptism is a sign and seal, few persons will be inclined to doubt; but that it is also a means of grace, a channel along which, as by the Word of God, so by His Sacraments also, the blessings of salvation flow, and are derived to man, is a point which has been much controverted. But that it is a view strictly scriptural we may collect from such passages as the following. Baptism is spoken of as a means of obtaining remission of sins. 1 "Repent, and be baptized every one of you in the name of Jesus Christ/w the remission of sins." (Acts ii. 38.) "Arise, and be bap- tized, and wash away thy sins " (xxii. 16.) As a means of receiving the Holy Ghost, " Be baptized and ye shall receive the gift of the Holy Ghost'''' (ii. 38.) As a means of regeneration and sanctification, " Except a man be born again, he cannot see the kingdom of God " (John iii. 3.) Explained and unfolded (v. 5,) "Except a man be born of water and of the Spirit." " Christ loved the Church, and gave himself for it ; that he might sanctify and cleanse it by the washing of water by the word " (Eph. v. 25, 26.) " The washing of re- generation " (Tit. iii. 5.) As a means of union with Christ, and consequent death unto sin ,■ " Know ye not, that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death" (Rom. vi. 3, 4.) "Buried with him in Baptism" (Col. ii. 12.) "As many of you as have been baptized into Christ have put on Christ" (Gal. iii. 27.) And lastly, as a means of salvation ,• "He that believeth and is baptized shall be saved" (Mark xvi. 16.) " Baptism doth now save us, not the putting away the filth of the -flesh " (1 Pet. ii. 21,) "He hath saved us by the washing of regene- ration " (Titus iii. 6.) But still as if to guard us against the gross and dangerous error of supposing that any virtue resided in the mere outward act; we may observe that some spiritual agency is ever included as accompanying the outward rite, and making it a successful instru- ment of the grace of God. Thus, if St. Peter exhorts his hearers to "be baptized for the remission of sins," he first requires them to "repent ,■" and then, says he, "Ye shall receive the gift of the Holy Ghost" (Acts ii. 38.) Again, when Ananias told Saul to "Arise, and be baptized, and wash away his sins;" he expressly l These texts may be regarded rather as proving that Baptism is a seal, than a means. — Yet surely if pardon is not said to be obtained, it is said to be confirmed by Baptism which still answers to our former assertion, that Baptism is a means of grace. APPENDIX. 231 adds, that he was to "call upon the name of the Lord" (xxii. 16;) intimating that without believing prayer the mere act of Baptism would be of no avail. If the same Paul declares that Christ "sanctifies his Church with the washing of water," he adds that it is "by the word" (Eph. v. 26,) or the influence of the Gospel received by faith, that this effect is accomplished. 1 And when, again, he asserts that God has "saved us by the washing of regeneration," he takes care to notice "the renewing" work of the Holy Ghost as accompanying this change (Tit. iii. 5.) Lastly, when St. Peter has made use of that strong expression, respecting Baptism, that it "now saves us," he instantly qualifies his statement by the following clear explanation of his meaning : — "not the putting away of the filth of the flesh, but the ansiver of a good conscience toward God" (1 Pet. iii. 21.) It appears, then, as far as these passages of scripture are con- cerned, that, except in cases where repentance, faith, o/ some other evidences of spiritual life precede, we cannot prove any necessary connection between Baptism and Regeneration. The above texts, however, refer principally to the case of adults. In that of infants, which, from its impalpable character, is more difficult of proof, much light may be obtained from the parallel case of circumcision. As under the old dispensation, all who were circumcised, were accounted the "children of the covenant " ~ and had its promises sealed to them as their inheritance ; but those only who embraced those promises, obediently serving God, and believing in his Christ, were the chosen seed, " the remnant according to the election of grace" (Rom. xi. 5. Comp. ix. 6 — 8 ; iv. 12 :) — So, under the New Testament dispensation, all who are baptized are regarded as sacramentally regenerate, and made real members of Christ, till, by their unbelief and disobedience, they have proved the contrary, (Gal. iii. 26, 27; 1 Cor. i. 2 ; iii. 16, 17; 1 The same remark respecting faith; may be applied to Gal. iii. 27, com- pared with 26, and Col. ii. 12. - Acts iii. 25. Calvin remarks upon this text: "Certainly Peter here affirms that this is of force under the kingdom of Christ, that God adopts the children together with the fathers ; and so, consequently, the grace of salvation may be extended unto those which are as yet unborn, (Rorn. ix. ".) I grant, indeed, that many which are the children of the faithful, according to the flesh, are counted bastards, and not legitimate, because they thrust t In in selves out of the holy ■progeny through their unbelief. But this does not hinder the Lord from calling and admitting the seed of the godly into fel- lowship of his grace. And so, although the common election is not effec- tual in all, yet may it open a door to special election ; as Paul treats in Rom. xi. 23, whence we must seek a solution of this question." 232 APPENDIX. 2 Cor. i. 2; Comp. 1 Cor. vi. 15 — 19.) "They were not all Israel which were of Israel" (Rom. ix. 6;) — neither are they all Chris- tians, whom the Church, in her official character, has called "re- generate." Some have nothing more than the name, and are as much strangers to Christ as the unconverted heathen. Here is no harsh and unjust exclusion. The offers of salva- tion are made to all in the visible Church ; but sinners reject them at their own peril and cost. At the same time we must maintain, that although, in their infancy, they were regarded as Christians, they never were such in reality. "They went out from us, because they were not of us ,- for if they had been of us, thej r would no doubt have continued with us" (1 John ii. 19.) As for him that is truly " born of God," " his seed remaineth in kirn " (1 John iii. 9,) so that, though he may fall into sin, he cannot con- tinue therein, and so fail of salvation (John vi. 37 — 39; x. 27 — 29.) This is the doctrine of the Bible, the Reformers, and the Church of England. To apply any lowered meaning to her simple and scrip- tural statement, in the 17ih Article, would be to pull the key-stone out of the arch which supports, and binds together, in a compact and beautiful harmony, the whole system of the Gospel. She may indeed speak of Baptism as the earnest of that regeneration of which it is the sign and seal; and, to the true children of God — an effectual means of grace ,• — but we cannot allow that any are really born again, till the period arrives, whether sooner or later, when, by Divine Grace, they are actually converted to God. 1 To assert that all have been inwardly renewed by the Holy Spirit received in Baptism, though a great number, (probably a large majority,) have wholly departed from God before they came to years of discretion ,• is to maintain a fiction, unsound in theory, absurd in its practical application, dangerous m its tendency, and without any authority either in Scripture, or in the fairly interpreted statements of the Church. The high tone of her doctrine on the one hand, and the spiritual character of her services, on the other, render it exceed- ingly improbable, that she should thus fritter away the force of i " Baptism, to every elect infant, is a seal of the righteousness of Christ, to be extraordinarily applied by the Holy Ghost, if it die in its infancy — to be apprehended by faith, if it live to years of discretion; so that as Baptism administered to those of years is not effectual unless they believe, so we can make no comfortable use of our Baptism administered in our infancy until we believe." — Abp. Usher's Body of Divinity, p. 368. [The passages here quoted from Archbishop Usher's" Body of Divinity," ate probably, but not certainly his own. See Dr. Robinson's Preface, p. xiii. and Table of Extracts] atpkndix. 233 Scripture terms, and reduce Regeneration to a mere name, with- out any abiding influence on the heart and life. Either then, Baptismal Regeneration is, as Augustine seems to have occasionally suggested, a merely external change ,• an opinion quite unsupported by the language of the service which we have been considering; or, it is the peculiar privilege of those who are " sanctified by the Holy Ghost," viz. " all the elect people of God." Taking this principle as our key, we shall find the whole of our authorized formularies to harmonize with each other, and with Scripture, and, in particular, we shall have, in this Divine ordi- nance, " an outward and visible sign of an inward and spiritual grace ;" a sure warrant for faith to rest upon, not an "opus ope- ratum " for superstitious ignorance and presumption to fortify themselves with. In drawing this lengthened discussion to a close, we may re- mark, that the founders of the Church of England, in following the example of the inspired writers, by applying to the members of a visible Church the attributes of that Church which is invisi- ble, were generally careful to guard their language against mis- take and abuse, by the introduction of suitable cautions, and state- ments of sound doctrine. Less wise, and guarded, and therefore, less scriptural, was the usual tone and language of the Fathers of the Ancient Church. In the earliest and purest ages of Chris- tianity, indeed, when the open profession of faith by Baptism was attended not only with contempt, but danger and suffering for the cross of Christ, when comparatively few infants were admitted into the Church, and a rigid discipline was exercised upon all its members; — there was comparatively little danger of misapplica- tion and mistake in regarding as regenerate the whole company of the baptized. But, alas, the case soon altered for the worse; and as corruption of morals crept in, false doctrines were en- grafted, and inflated views of sacramental efficacy soon grew into high repute. Thus Augustine, the most eminent and enlightened Divine of the post-Nicene age, scrupled not to speak of Baptism as "the remission of all sins," and even to argue that suicide, if ever it were lawful, would be desirable immediately after receiv- ing that sacred rite, as a compendious way of securing a happy immortality: a mode of speaking which, to say the least, ex- hibited a very gross and unscriptural view of Baptismal regene- ration, and that too in a discourse to the heathen (De Civit. Dei. lib. i. cap. 27.) The Reformation itself does not appear to have completely dissipated the cloud of superstition which hung over the sacred mysteries of our holy religion. Luther, in particular, 20* 234 APPENDIX. was far from clearness and consistency in his statements on these difficult subjects. Nor do we dare to condemn him. But let us call no man master in Divine learning. Even our own immortal Hooker, Bishop Pearson, and other illustrious names, have lent their high authority, with more or less effect, in support of ex- aggerated and dangerous views of the efficacy of Baptism. Thus the specious and delusive doctrine of Baptismal Regeneration, in its grosser or more palliated form, has come down, with high sanction, to our own times, and is now again spreading itself, as a virulent poison, in the bosom of our Church, with the most im- minent danger to the power and life of our Christianity. In maintaining this theoretical tenet in open defiance of experience and scripture testimony, these misguided teachers have under- mined the foundations of truth, and thrown a veil of obscurity and mysticism over the whole of the beautiful fabric of Evan- gelic doctrine. If even under the old dispensation, "he was not a Jew who was one outwardly" thus much may, at least, be affirmed of the Church of Christ; and to assert the contrary is to symbolize with Popery, that worst corruption of Christianity. As Bishop Jewel strongly and justly expresses himself, — " Verily, to ascribe felicity, or remission of sins, which is the inward work of the Holy Ghost, unto any manner of outward action whatso- ever, it is a superstitious, a gross, and a Jewish error." — Reply to Hardinge. p. 442. M. [page 210.] In the first Prayer Book, the declaration, "Seeing now, dearly beloved," &c, with the following Thanksgiving, did not occur; and the Exhortation to the Sponsors came immediately after the ceremony of Baptism. When we consider the offence which has been caused to many pious minds, not ill disposed towards the order of our Church, by this part of our excellent service; it may appear worth while to inquire whether it is so necessary to the completeness of the whole, as not to admit of revision and im- provement. Indeed, though ourselves able to use it with satisfac- tion, as not stronger than the scriptural statement, "As many of you as have been baptized into Christ have put on Christ;" l — yet when we look at the Apostolic rule of charitable condescension to our weaker brethren," 2 we could almost wish it had never been inserted. 3 i Gal. iii. 27. 2 Rom. xiv. 15, 16. 1 Cor. viii. 11—13. 3 See " England in the Sixteenth Century." Rel. Tr. Soc. p. 138. APPENDIX. 235 N. [page 221.] It is admitted on all hands, that regeneration is not invariably connected with Baptism, in the case of adults. Consequently those words, " Seeing these persons are regenerate," must be under- stood as a charitable assumption, and not as an absolute statement, in the strongest and most unqalified sense. If the possibility of hypocrisy and self-deception, require us to speak cautiously and hypothetically, in this case ; why may not the same caution be needful in the case of infants, where we can know as little of the inward disposition 1 And what good reason can be given why the language of charity should be understood and approved in the one case, and rejected as insufferably harsh and inadmissible, in the other 1 The reply to this argument, that there is no obsta- cle to the grace of God in the infant, while there may be in the adult, we reject ; — because this is going further than God's word will warrant us. Original sin is an obstacle existing in all, and nothing but Divine grace can overcome it. This answer is there- fore merely a " petitio principii." See Faber's 'Primitive Doc- trine of Regeneration,' pp. 344 — 346. Bishop Burnet observed (on Acts xxvii.) that "The office for Baptizing Infants is in the same words with that for persons of riper age ; because infants, being then in the power of their parents, are considered as in them, and as binding themselves by the vows they make in their name. Therefore the office carries on the supposition of an internal regeneration." And, although the service for adult Baptism was taken from that of Infants, yet the Bishop's argument is still valid ; because, (as Mr. Palmer hns shown,) "The ancient Church" also "went upon the supposition that the Infant was an adult convert from Heathenism ,-" and so, "the service for Infant Baptism was anciently preceded by the office for making a catechumen. — Palm. vol. ii. 169. CHAPTER VIII. THE CATECHISM. When our blessed Saviour commanded " the eleven*' to " Go and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost," he added, " teaching them to observe all things whatsoever I have commanded you." 1 In obedience to this injunction, the Protestant Episcopal Church, having provided a form for Infant Baptism, now proceeds to furnish her mem- bers with a Catechism? or form of instruction by questions and answers ; — in order that those who have, in their in- fancy, been admitted into her communion, may be able to answer that important inquiry, " What mean ye by this ser- vice'?" 3 and, being "trained up," from their early years, "in the nurture and admonition of the Lord," 4 may exhibit, in their lives, those fruits of faith and holiness, the seeds of which were sown, — not only in the prayerful administration of the Sacrament of Baptism, — but in that Christian educa- tion which, (when circumstances admit,) is so necessary to be added to it. If, during the patriarchal dispensation, Abraham " com- manded his children and his household after him," to "keep the way of the Lord;" 5 — if the Israelites were enjoined to 1 Matt, xxviii. 19, 20, and Margin. 2 From Ktxrrixtw, to " instruct, in the first elements, by word of mouth." See Luke i. 4. Acts xviii. 25. Gal vi- 6. (Greek.) 3 Exod. xii. 26. 4 Eph. vi. 4. S Gen. xviii. 19. Comp. xiv. 14, "trained servants;" Margin. " in- structed :'' Hebrew V3TJH (Leigh. Crit. Sac.) " Both trained in the disci- pline of war, and catechized in the principles of religion" See Scott on the passage. (236) DUTY OF CATECHIZING. 237 " teach'''' God's words " diligently unto their children ;" ' — if Solomon exhorted his people to " Train up a child in the way he should go," in order that " when he is old, he may not depart from it:" 2 — if the Jewish parents and doctors were commendably diligent in obeying this precept; 3 — how much more should Christians do what reason itself requires, and that last command of their Saviour enjoins, " Feed my lambs." 4 — Will not a fearful load of " sin lie at the door" of the Church, if she neglects this sacred duty to the souls of those poor little ones of Christ's flock ; bringing them into being as Christians, and taking them into her bosom, only to let them perish with spiritual hunger? 5 Surely no hea- vier curse can rest upon a Church than the pernicious doc- trine of Popery that all infants are born again in baptism, whether or not any pains are taken to impress their opening minds with its solemn responsibilities, and to teach them to " make their prayers unto God, that they may lead the rest of their lives according to this beginning." 6 In the ancient churches there was a special officer ap- pointed to this ministry, called the Catechist, whose duty more especially was to prepare the adult candidates for bap- tism, by instructing them publicly during the forty days i Deut. vi. 7. Marg. " whet" or " sharpen." Hebrew, jjb> " Oft go over the same thing, as a knife doth the whetstone." (Leigh. C. S.) 2 Prov. xxii. 6. Marg. " Catechize." rpn. See above. 3 See Luke ii. 42 — 46, and Dr. Doddridge's Note. Also Lightfoot's Hor. Heb. in verse 46. Compare also Rom. ii. 20. 2 Tim. iii. 5. Josephus Ant. 1. 4. c. 8. 4 John xxi. 15. 5 IIos. iv. 6. This, the reader will observe, is spoken in a purely sacra- mental sense. Bucer remarks on the neglect of Catechizing. " They make themselves guilty of an impious sort of child-stealing, who having consecrated their children to the Lord in Baptism, by neglecting to train them up in his service, do all in their power to rob him of them, and make them slaves to Satan." De Regno Christ, ii. 9. 6 Service for Public Baptism of Infants. "Under the darkness of Po- pery, almost all religious instruction was neglected. ' Very few,' to use the words of one of our Homilies, (xxxiii. Part vi,) ' even of the most simple people, were taught the Lord's Prayer, the Articles of the faith, and the Ten Commandments, otherwise than in Latin, which they understood not.' " Abp. Seeker on Cat. (Lect. i. p. 7) 238 HISTORICAL ACCOUNT. of Lent, previous to their admission to that ordinance at Easter. 1 The first Catechism of Edward VI. contained no more than was absolutely necessary to prepare a child for Con- firmation; 2 namely, an explanation of the Baptismal Cove- nant, along with the Belief, and Commandments ; — and also the Lord's Prayer, as a guide and help in seeking that grace so needful for the performance of the vows of Baptism. To this was added the explanation of the Sacraments, in the Prayer book of James I. 3 Altogether it forms, not a com- plete summary of Divine truth, much less a system of theology, but a simple outline of doctrine and duty, ex- pressed in such plain and unartificial language, as is best suited for the capacity, of that tender age for which it is chiefly designed. Viewed in another light, the Church Catechism contains a short and comprehensive statement of the way of salva- tion, for fallen sinners, through Jesus Christ ; and a scrip- tural confession of faith in Him. It may be considered as consisting of three parts, the subjects of which are as fol- lows : — " 1. The union of true believers with Christ, and their adoption to be ' God's children'' in this life, and title to an ' inheritance in the kingdom of heaven hereafter.' All this sealed to us in Baptism. " 2. The baptismal vote, which is a solemn profession of i See Cyril, "Catechesis ;" and Augustine, "De Catechizandis ru- dibus." 2 It was included in the "Confirmation" office. See Liturgies of Ed- ward VI., Parker Soc. Edit p. 120. A Second " Short Catechism'' was published with authority, in 1552 and 1553 — usually attributed to Bishop Poinet ; and a larger, 1570, by Dean Nowell. ' Luther, in the beginning of the Reformation, wrote two Catechisms. He assures us, that catechiz- ing afforded him more delight than any other ministerial duty. The samo care was taken by Calvin, and other eminent Reformers abroad. Nothing contributed more to the enlargement of the Protestant faith, than the diligent catechizing of the Protestant Divines." Shepherd's Elucidation of the Service, &c. 3 " Penned by Bp. Overall, then Dean of St. Paul's, and allowed by the Bishops." Wheatley. 4 SUMMARY OF CATECHISM. 239 faith in God through Jesus Christ, wrought by the opera tion of the Holy Ghost, 1 of their renouncing the devil, the world, and the Jlesh; and of their obligation and purpose to keep God's holy will and commandments, and to walk in the same all the days of their life. "3. Prayer and the sacraments: the former, for con- firming this faith in us; the latter, for assuring to us the promises of God in Christ upon such our faith, as also for building us up therein?" 2 The Catechism considers man as a fallen lost sinner, and, therefore, in need of salvation by Christ; and it teaches us that the only way of obtaining and securing an interest in that Redemption which He has purchased for us, is a true and living faith in Him ; namely, such as engages us wholly to renounce sin, and cheerfully to follow Christ. The second answer sets forth in a clear and compre- hensive manner, the privileges sealed to us in baptism. " Wherein I was made a member of Christ, 3 the child of God, 4 and an inheritor of the kingdom of heaven." 5 These blessings are, indeed, properly and truly our's only by saving faith, which, uniting us to Christ, makes us the chil- dren of God, and the heirs of eternal glory. 6 But they may be said to be ours sacramentally , by the right of our Chris- tian Baptism ; even as immunities are secured to a corpo- rate body by a charter, which has long been lost sight of and forgotten ; and property by a bank note, to one who cannot read it, and is ignorant of its value. The citizen can maintain his chartered privileges by the former, as soon as it can be produced ; and the owner of the latter has only to put in his claim for the sum promised in order to make it good. 7 i The writer is not responsible for the inversion of the order in this passage, which is copied verbatim from Walker. 2 Walker of Truro on the Catechism, Serm, i. 3 Rom. xii, 5. 1 Cor. vi. 15 ; xii. 27. Gal. iii. 27, 28. Eph. i« 15, 16. Col. li. 19. 4 Rom. viii. 14—16. Gal. iii. 26 ; iv. 5—7. 1 John iii. 1, 2. 5 Rom. viii. 17. Gal. iii. 29 ; iv. 1, 7. 1 Pet. i. 4. 6 Gal. iii. 26, 27 ; iv. 7. Comp. John i. 12. 7 [Is not this explanation somewhat inconsistent with what has gone 240 BAPTISMAL VOW. The Baptismal Voiv, having been considered before, need not now occupy our attention. 1 It teaches us what a Chris- tian ought to renounce, believe, and do; and must be obli- gatory upon all who have been admitted into the visible Church; 2 since without its due performance no just claim can be laid to those privileges, which Baptism has sealed to fruitful faith only. The Catechumen is, therefere, next questioned whether he acknowledges this obligation, and acquiesces in it, with a full purpose, by God's grace, to fulfil it. The answer confirms the statement before made, that the Catechism is a solemn profession of faith in Christ. " Yes, verily ; and by God's help so I will." The person who makes this reply must be supposed sensible of his wretched state by nature, deeply conscious of our need of regeneration by the Holy Spirit, and earnestly desirous to embrace the Cove- nant already made in part, and now offered to be completely before; and is it not in itself unsatisfactory? Would it not be justifiable here to assume the ground which a minister, in explaining and enforcing Sponsorial duties, took in the following address. "In their rehearsal of the formulary, supplied you as a help and guide in preparing your offspring for the renewal of their baptismal vows, and for their reception into the Church by the imposition of the chief earthly shepherd's hands— as they declare what they were constituted when you brought them to the waters of baptism: " members of Christ, children of God, and inheritors of the king- dom of heaven" — say, "Yes; thus at the font, our faithful and beloved Church — copying the Scripture language, and believing after prayer to God, that the Spirit confirmed the thing which she then signed — pronounced you to be ; such, in confidence that all would prove to be as was then hoped, she even now teaches you to say, you then were made. But alas! my children, did the Spirit then accompany the sign and regenerate your souls ? What corruption was exhibited in this or that act ! What disobedience to me ! What casting off fear and restraining prayer before our God! Come, kneel with me; and let us pray our merciful Father, for His Son's sake, to do for you now that, which in vain the Church prayed and believed her Head had done for you, when she received you to her arms — forgive your sins, regenerate your soul, and take you as his child."] 1 See pp. 201—204. 2 "What did your God-fathers and God-mothers then for you?" They promised for you, because unable to answer for yourself, — not what you were then to do, — nor what they could do for you, — but what you should do hereafter, when grown up, and what you should persevere in doing ail your days. PROFESSION OF FAITH. 241 ratified. But knowing the difficulties in the way, the cor- ruption of nature, the insufficiency of our own resolutions, and the consequent need of Divine grace, he adds — " By God's help." [ And then giving a hearty assent to the holy agreement thus made in his behalf, confirms it by a cordial " So I will." Thus he " subscribes with his hand " 2 as it were, and "joins himself to the Lord in an everlasting covenant not to be forgotten." 3 Then follows a joyful ascription of praise to God for calling him to this " state of salvation through Jesus Christ our Saviour ;" not a merely outward call 4 we may conclude from the context, but an inward, effectual call of saving grace, 5 offered and embraced. And, as the same power which gave, must sustain life in the soul ; 6 he concludes, " I pray unto God to give me his grace, that I may continue in the same unto my life's end." T This surely is the language of saving faith, " the faith of God's elect ;" 8 which is described in Scripture by various terms, such as " looking unto," 9 " coming to," 10 " receiv- ing," " " trusting in," l2 and " waiting for " 13 God in Christ, as our " strength," 14 our salvation," ls our " refuge," 16 our « portion," 17 our " all in all." 18 The Apostle's Creed has already been under our review. 19 It is a " form of sound words," 20 (probably similar to that which St. Paul delivered to Timothy,) containing the most important facts in the testimony of Scripture; ^11 of which we are alike bound to believe, as " written for our learn- ing," 2I for " all Scripture is given by inspiration of God." 22 But, as we cannot repeat the whole of our Bible, and as it i 1 Cor. xv. 10. 2 Cor. iii. 5 ; xii. 9. Fhil. ii. 13 ; iv. 13. 2 Isa. xl, 5. 3 Jer. 1. 5. * Matt. xx. 16. Gal. i. 6. J 2 Tim. i. 9. 2 Pet. i. 10. 6 Phil. i. 6. Heb. xii. 2. \ Pet. i. 5. Jude 24. 7 Acts xx. 32. Rom. v. 2. Heb. iii. 14; iv. 16. 8 Tit. i. 1. 2 Pet. i. 1. 9 Isa. xlv. 22. Heb. xii. 2. i o Matt. xi. 28. John vi. 35, 37, 44. 1 Pet. ii. 4. 1 1 John i. 12. Col. ii. 6. 1 2 l sa . xxvi. 3, 4. Eph. i. 12. i 3 Isa. lxiv. 4. Lam. v, 25, 26. Gal. v. 5. i 4 Exod. xv. 2. with Isa. xii. 2. Ps. cxl. 7. is Psa. xxv. 5. Isa. xii. 2. Mic. vii. 7. Hab. iii. 18. 1 6 Deut. xxxiii. 27. Psa. xlvi. 1. Heb. vi. 18. i 1 Psa. cxlii. 5. Lam. iii. 24. 1 8 Col. iii. 11. 19 See pp. 50—52. 20 2 Tim. l. 13, 14. 21 Rom. xv. 4. 22 2 ^im. iii. 16. 21 242 FAITH. is plainly insufficient to say we believe the whole of it, when possibly we might be entirely ignorant of its contents ; the Church (as a careful mother, taking the cream of the Bible for the nourishment of her children,) has supplied us with twelve " Articles of our belief," which we do well ever to keep in mind, that by " inwardly digesting them," we may be " made wise unto salvation through faith in Christ Jesus." ' Faith is as essential a condition of our being as Chris- tians, as sensation is of animals, or reason of man. Simply defined, it is assent to the testimony of God, respecting things of a divine nature, and which can only be known by revelation. Such, in an especial manner, is the doctrine of the Divine existence of Three Persons in One God, as taught by the Creed, and more fully declared in the Cate- chism. " First, I learn to believe in God the Father, who hath made me, and all the world ; Secondly, in God the Son, who hath redeemed me, and all mankind ; " Thirdly, in God the Holy Ghost, who sanctifieth me, and all the people of God." 2 Here, again, we see the personal character of the Con- fession made in this Catechism. Redemption, indeed, is an universal gift ; 3 but sanctification belongs exclusively to the "people of God," 4 of whom the person catechised here expresses a persuasion that he is one. We have already seen that the perpetual obligation of the Ten Commandments (which are an abstract of the Moral Law of God,) as a rule of life, is taught by our Church ; 5 which here presents us with an useful summary of them, after the pattern of those Divine rules, " Thou shalt love the Lord thy God with all thy heart, &c," and " Thou 1 2 Tim. iii. 15. 2 For the proof of the Divinity of the Son and the Holy Ghost, see p. 150 ■> John i. 29 ; iii. 16. 1 Tim. ii. 6. 2 Pet. ii. 1. 1 John ii. 1, 2. * 2 Thess. ii. 13. 1 Pet. i. 2. s See p. 164. Comp. Matt. v. 17—19. Rom. iii- 31. Eph. vi. 2, 3. THE COMMANDMENTS. 243 shalt love thy neighbour as thyself." ' We shall find it an excellent model for self-examination, and it may, with advantage, be turned into a prayer (as in the Communion Service,) — " Lord, have mercy upon us, and write all these thy laws in our hearts, we beseech Thee." If these laws be taken in all their breadth and ramifications, as our Lord teaches us to understand them, 2 not only in what they express, but what they must be supposed to imply ; we shall find that there is no duty to God or our neighbour which they do not enjoin, no sin the prohibition of which they do not virtually include. 3 How important it is to keep in mind the obligation of the Divine law as a rule of duty, is manifest from the errors of Papists and Antinomians, who reject what parts they please, and so satisfy themselves with vain delusions, and " refuges of lies." 4 In this point of view the Fourth Com- mandment is peculiarly precious, the morality of which has already been considered. 5 On the other hand, let us beware of a self-righteous or formal obedience ; the " yoke of bond- i Matt. xxii. 37—40. Luke x. 27. Comp. Deut. vi. 5. Lev. xix. 18. 2 Matt. v. 21 — 37, "fulfil," i:\ripaxjat — " carry out fully ;" or, (as Vitringa takes it) " to paraphrase," and " expound." Comp. Psa. cxix. 96. Rom. vii. 7, 13; xiii. 8— 10. 3 " To comprehend their full extent, it will be requisite to observe the fol- lowing rules. Where any sin is forbidden in them, the opposite duty is im- plicitly enjoined." — "Where the highest degree of anything evil is pro- hibited ; whatever is faulty in the same kind> though in a lower degree, is by consequence prohibited." — " What we are expected to abstain from, we are expected to avoid all temptations to it,'' &c. Abp. Seeker's 18th Lect. on Cat. p 148. 4 Isa. xxviii. 15, 17. 5 See pp. 106 — 109. If the excellent summary of our " Duty towards God" admits of improvement; it seems to be by a more distinct allusion to the Second and Fourth Commandments. The Catechism of 1553 thus sums up the " Laws of the First Table" " The Lord God hath charged us, that we take him alone for our one only God, our Maker, and Saviour ; that we reverence not, nor worship any portraiture or any image whatsoever, whether it be painted, carved, &c, that we take not the name of our Lord God in vain; that is, either in a matter of no weight, or of no truth. Last of all, this ought we to hold steadfastly and with devout conscience, that we keep holily and religiously the sabbath-day : which was appointed out from the others for rest and service of God." Liturg of Edw. VI. Parker Soc Ed. 497. See also p. 515. « 244 DANGER OF ANTINOMIANISM. age," ' instead of the M easy yoke " 2 of Christ, — the " law of liberty," 3 — " faith working by love,"* — as David says — " I will run the way of thy commandments, when thou shalt enlarge my heart" 5 The Lord's Prayer meets us again like the face of a familiar friend, whose coming is always welcome. Never can it be more seasonable than at present, when we have been considering the solemn obligation of our baptismal vows. How shall the fallen sinner — man, believe all God's truth, and keep all His commandments ? It can never be of his own power or ability. The Catechism teaches us to acknowledge this. " Thou art not able to do these things of thyself, 6 nor to walk in the commandments of God, and to serve him without his special grace;'' which thou must learn at all times to call for by diligent prayer." 8 This conviction, probably, led the Disciples to offer up that request, " Lord, teach us to pray ;" ' 9 which He, who never refused such a petition, so fully and graciously answered. 10 The Lord's Prayer is followed by an excellent summary of its seven Petitions," which also supplies the defect which necessarily renders this Divine model, as it stands in the i Gal v. 1. 2 Matt. xi. 29, 30. 3 James ii- 12. 4 Gal. v. 6. s Psa. cxix. 32. Prayer-book Version, "When thou hast set my heart at liberty " See aiso verse 45. 6 John xv. 5. 2 Cor. iii. 5. Phil. ii. 13. 7 1 Cor. xv. 10. 2 Cor. ix. 8; xii. 9. Phil. iv. 13. 8 Ps. cxix. 25, 32—36. Matt. vii. 7, 8. Eph. vi. 18. 1 Thess. v. 17. lleb. iv. 16. 9 Luke xi. 1—4. I o It has been supposed by some that the Lord's Prayer was taken from ancient Jewish Liturgies; (Home's Introd. Vol. iii. p. 296. Lightfoots Hor. Heb. on Matt, vi.) and, doubtless, several petitions of a similar cha- racter, have been gleaned out of the Rabbinical writings. But when we consider how much more probable it is that the Jews should have borrowed some of the expressions from Christians, and drawn others out of the com- mon fountain of the Old Testament, than that our Blessed Lord should have compiled his Prayer out of such corrupt sources; — we cannot but agree with the learned Dr. Owen, that this opinion is not deserving of much attention. See Theologoumena, 1. v. dig. iv. 17, p. 455 — 457. I I There are usually reckoned only six, but it seems better to divide the last petition into two: thus we have one for every day in the week, which may suggest to us a suitable subject for prayer each day. lord's prayer. 245 Bible, imperfect ; because Christ " was not yet glorified " ' as our Mediator at the right hand of the Father. Therefore He said — "Hitherto have ye asked nothing in my name." 2 And, therefore, we add — "This I trust he will do of his mercy and goodness, through our Lord Jesus Christ.'''' The two Sacraments, having already come under our consideration, will require a briefer notice at present. The Church here defines a sacrament to be " An outward and visible sign of an inward and spiritual grace given unto us, ordained by Christ himself, as a means whereby we receive the same, and a pledge to assure us thereof." 3 This defi- nition at once excludes the five Popish Sacraments, of Confirmation, Penance, Orders, Matrimony, and Extreme Unction; which are "such as have grown partly of the corrupt following of the Apostles, partly are states of life allowed in the Scriptures." 4 When the two " Sacraments of the Gospel," Baptism and the Lord's Supper, are said to be " generally necessary to salvation ;" we must under- stand, not that they are universally, or in all cases neces- sary, (for then none could be saved without them;) but only that, as a ge?ieral rule, (admitting of exceptions,) they cannot be safely dispensed with by any class of persons ; 1 John vii. 39. 2 John xvi. 24. Comp. verse 23 ; also xiv. 6. Eph. ii. 18. 2 Cor. i. 20. 3 So in the xxvth Article. " Sacraments ordained of Christ be not only badges or tokens of Christian men's profession, but rather they be certain sure witnesses, and effectual signs of grace, and God's good will toward us, by the which he doth work invisibly in us, and doth not only quicken, but also strengthen and confirm our faith in him." " In such only as worthily receive the same, they have a wholesome effect or operation; but they that receive them unworthily purchase to themselves damnation, as Saint Paul saith.'' In substantial agreement with these statements, the Westminster Catechism, the standard of the Church of Scotland, declares that, " A Sacrament is an holy ordinance, instituted by Christ, wherein, by sensible signs, Christ and the benefits of the New Covenant are represented, sealed, and applied to believers." * Art. xxv. The word " Sacrament urn," properly signifies any sacred thing, and so it was frequently used by the old Latin Fathers. In classic writers it signifies either a sum of money deposited by both parties in a law suit, {sponsionis pignus) as a pledge of appearance at the trial, and a stake to be forfeited by the loser of the cause; — or an oath, taken by soldiers, of faithfulness to their commander. 21* '-M6 Till: SACHAMENTS. whereas the other sacred rites, which Popery has miscalled Sacraments, are either wholly superstitious innovations, or divine ordinances of particular and limited application. We have already shown that both the Sacraments are " ordinances of Christ" of perpetual authority in his Church, and " means of grace" to those who rightly receive them. The following Questions and Answers on " the Use of the Sacraments," may tend to illustrate their character as " visible signs " and " pledges of spiritual grace " to all true Christians. " Q. Do the sacraments serve to this end ? (to draw men unto God.) A. Yea, verily ; that by sight, touch, taste, and feeling, as well as hearing, we might be instructed, assured, and brought to obedience. " Q. How doth baptism serve hereunto ? A. It teacheth us to put on Christ, that with his righteousness our sinful- ness may be hidden ; it assures us that we are so grafted into Christ, that all our sins by him are washed away ; it chargeth us to die to sin, to continue in the profession of Christ, and to love each other. " Q. Hath the Lord's Supper also this use? A. Yea, doubtless ; for it teacheth that the body and blood of Christ crucified is the only food of the new-born children of God ; it assureth that Christ is wholly theirs to give and continue life spiritual and heavenly to body and soul, to nourish, strengthen, refresh, and to make cheerful the hearts of the elect ; it requireth thankful remembrance of the death of Christ, unity among those that do profess him, with free confession of his truth." ' Before we close this brief review of the Church Catechism, it will be right to meet an objection whicn probably will re- cur to the minds of some of our readers. If the above is the correct view to be taken of the Catechism, is it proper to make children and ignorant persons commit it to memory, and repeat it by rote, when they can neither understand its i Taken from a Catechism prefixed to the New Testament of Queen Elizabeth's Bible, (Barker's) from 1581 to 1615. OlJJKi'TION ANSWERED. ~ 17 meaning, nor feel the force of what they profess with their lips ? Is not this to make hypocrites of them, rather than Christians 1 This objection we have already met ; ' for, in fact, it lies equally, if at all, against the whole of our Church services, which are harmoniously formed upon the principle, that a spiritual body can recognize only spiritual members. At present, suffice it to add, that this objection, if admitted, must sweep as a scythe over the entire field of Christian educa- tion ; cutting down to the roots all the infantile " speaking to one another in Psalms and Hymns, and spiritual songs;" 2 and levelling to the ground the whole system of Catechetical instruction. For the same sort of scruple would evidently deter us from all teaching of children to repeat what they are unable to utter "in spirit, and in truth." 3 Even the Lord's Prayer itself must, on this principle, be laid aside. Very different is the view with which the Church as a faithful mother, a " teacher of babes," 4 would have her little ones learn to lisp the saving name of Jesus, in their child- like simplicity, long before they can reasonably be expected to know its preciousness. The profession which she re- quires us to make is no more than reason, religion, self-in- terest, and the ties of Christian parentage, and Baptismal dedication, alike demand at our hands. If we cannot ren- der it with sincerity, it is not our misfortune, but our sin. This our Catechism teaches us : and the impression ought to be deepened on each tender mind, that every baptized person, who is not also a true Christian, carries about with him the sign and seal of his own condemnation ; so that if he is not a faithful " soldier and servant" of Christ, he must be a traitor, a deserter, — perhaps, an awful apostate ! 5 l See pp. 17, 18. 2 Eph. v. 19. 3 John iv. 24. 4 Rom ii. 20. s " What! shall your names be in the register of Christ, and yet your souls be in the hands of the Devil? Will you carry his ensign in your forehead, and yet fight against him in his own camp? This is not only hostility, but treason ; and as rebels and traitors are more severely dealt with than enemies, so shall you be ; and. beheve it, the flames of hell burn the more furiously, for your being sprinkled with baptismal water." — Bp. Hopkins' Works, ii. 428. 218 PUBLIC CATECHIZING. Respecting the age at which catechising should commence, or the frequency of its performance, no general rules can, perhaps, be laid down. 1 It should, however, be done pub- licly, as well as in private; 2 in order that through this en- gaging channel the " hearts of the fathers may be turned to the children," 3 and the sweet influence of early piety may, by reflection, be diffused over the whole circle of the congre- gation. Thus " out of the mouths of babes and sucklings" has God often "perfected praise." 4 And, although the Catechism is especially designed as a preparative for Con- firmation, it is not necessarily to be confined to those who have not received this rite. Even older members of the con- gregation may profitably join in the simple profession of faith here presented to us ; and others may be reminded that it is not enough for us " to have known from childhood the holy Scriptures," unless we are thereby " made wise unto salvation;" 5 and "as we have received Christ Jesus the Lord, so we walk in him : rooted and built up in him, and established in the faith, as we have been taught, abounding therein with thanksgiving." 6 1 The First Prayer book of Edward VI. requiring catechising to be done only "once in six weeks at the least;" the lixth Canon says it is to be "upon every Sunday and Holy-day;" while the present Rubric only requires that it shall be done "diligently upon Sundays and Holy-days." '■i King Edward's Prayer-Book, and the Canon mention " half an hour before Evening Prayer," for catechizing the young "openly in the Church." The present direction is " after the Second Lesson at Evening Prayer." 3 Mai. iv. 6. 4 Psalm, viii. 2. Comp. Matt. xxi. 16. s Tim. iii. 15 e Col G, 7. See NowelPs testimony on the use of Catechizing.— Appendix. APPENDIX. " Parents and schoolmasters did, in old time, diligently instruct their children, (as soon as by age they were able to perceive and understand,) in the first principles of the Christian religion ; that they might suck in godliness almost together with the nurse's milk, and from their very cradle might be nourished with the ten- der food of virtue towards that blessed life. For the which pur- pose also little short books, which we name Catechisms, were written ; wherein the same or very like matters, as we are now in hand with, were treated of. And after that the children seemed to be sufficiently trained in the first elements of our religion, they brought and offered them to the Bishop. Master. For what purpose did they so 1 Scholar. That children might after baptism do the same, which adults, who were also called Catechumens, did of old before, or rather at baptism. For the Bishop did require, and the children did render an account of their religion and faith : and such as the Bishop judged to have made sufficient progress in the know- ledge of religion, he allowed, and laying his hands upon them, and blessing them, let them depart. Master. It were to be wished that the ancient manner of examining chilren, were restored. Scholar. Very much to be wished. For so would parents be compelled to perform their duty in the godly bringing up of their children, which they now for the most part leave undone and reject; which part of their duty, if parents or schoolmasters would now take in hand, do, and thoroughly perform, there would be a marvellous consent and agreement in religion arid the Chris- tian faith, now so miserably torn asunder; surely all would not either lie so shadowed and overwhelmed with the darkness of ignorance, or with dissensions of diverse and contrary opinions be so disturbed, dissolved, and dissipated, as it is at this aay." Nowell's Cateehism, § xxii. tr. from Latin. 249 CHAPTER IX. CONFIRMATION. We have seen that the Protestant Episcopal Church has re- jected Confirmation, as a Sacrament, 1 while she retains it as a sacred rite, of Ecclesiastical, if not Apostolic, authority. This is a distinction which, obvious and important as it is, has not been duly attended to. 2 Its scriptural origin may, not improbably, be traced to the laying on of the hands of an Apostle on those who had been baptized by an inferior minister, with a view to their receiving the gifts of the Holy Ghost. 3 For, although miraculous powers usually accom- panied this act, when performed by Apostolic hands, it does not follow that this was the only benefit sought for, or, in- deed, that it was universally obtained. 4 Thus the function continued to be exercised by the heads of the Church, even after the age of miracles had passed away ; and has come down, without interruption, to our own times. 5 In the early ages of the Church, converts to Christianity used generally to be confirmed soon after their Baptism. i See p. 245. 2 See Appendix A. 3 Acts viii. 12 — 17. Compare xix. 5, 6. •* We may add with Bishop Sparrow, " signa erant tempori oppor- tuna." " In the beginning, outward signs appeared to confirm the new preached faith ; but now we receive those inward graces and virtues which were signified and demonstrated by those signs." Chrysost. in Matt. Horn. 13, so Aug. De Peccat. merit, L ii.xxxii. " Faith put forth its first shoots nursed by the milk of visible elements, that from that tender state it might be knit together into its strength." s See Tertuliian de Baptismo, c. 7. De Resur. Cam. c. 8. Cyprian Tract ad Donat. c. 2, and Epist 73, and Jerome adv. Lucifer, in Hooker 's Ecc. Pol. v. 66. 6 Hooker, Ecc Pol. v. 68. (250) ITS USE. 251 This custom probably led the way to the ancient practice of administering this rite, along with the Lord's Supper, to in- fants, at their Baptism ; ' thus, in a great measure, destroy- ing its use, and reducing it to an empty sign, and supersti- tious ceremonial. Our Church, at the Reformation, restored it to its original design ; namely, that of " Confirming the souls of the disciples, and exhorting them to continue in the faith;" 2 thus girding the armour of the Gospel, as it were, on her young recruits, and cheering them on in their spi- ritual warfare, to " endure hardness as good soldiers of Christ Jesus," 3 so that, though it be " through much tribu- lation, they may enter into the kingdom of God." 4 The intention of the Reformed Church herein was, to supply that personal profession of repentance, faith, and obedience, which was necessarily wanting in Infant Baptism ; " that," (as the Preface to this Service declares,) " children, being now come to the years of discretion, and having learned what their Godfathers and Godmothers promised for them in Baptism, they may themselves, with their own mouth and consent, openly before the Church, ratify and confirm the same ; and also promise, that by the grace of God they will evermore endeavour themselves faithfully to observe such things, as they by their own confession have assented unto:" 5 This 1 Bingham's Antiq. vol. 4, p. 368, &c. "Instead of this most profitable and ancient Confirmation, they substituted an invention of their own, that is, not that the Bishop should examine children whether they were skilled in the precepts of religion or no ; but that they should anoint with oil in- fants yet unable to speak, much less to give any account of their faith ; adding also other ceremonies unknown to Holy Scripture and the ancient Church.'' — Dean Nowell's Catechism. 2 Acts xiv. 22. 3 2 Tim- ii. 3- « Acts xiv. 22. 5 This Preface was originally part of the Rubric prefixed to the confir- mation office, of which the remainder is as follows: — "Secondly, forasmuch as confirmation is ministered to them that be baptized, that by imposition of hands, and prayer, they may receive strength and defence against all temptations to sin, and the assaults of the world, and the devil: it is most meet to be ministered when children come to that age, that partly by the frailty of their own flesh, partly by the assaults of the world and the devil, they begin to be in danger to fall into sin. — Thirdly, for that it is agreeable with the usage of the Church in times past, whereby it was ordained, that Confirmation should be ministered to them that were of perfect age, that 252 AGE. is to be preceded by a Ministerial trial of their knowledge and understanding in the Gospel of Christ, calculated to deepen the impressions of religious truth, and so lay a foun- dation for a life of devotedness to the service of God. To this is added the Episcopal approval and benediction, ex- pressed by laying on of hands, with prayer for Divine grace to " confirm their souls," and make their good resolutions effectual. All this being done at an age, when the passions are strongest, and the reason and judgment weakest in pro- portion ; when temptation presses in upon the youthful mind, and fancy presents her deceitful baits to allure the senses astray ; when the heart is most susceptible, and the charac- ter is most readily moulded, and permanently fixed for good or evil ; — (" For as the twig is bent, the tree's inclined.") All this — as it proves the most urgent need of such an insti- tution, affords the best grounds of hope that, if rightly im- proved, it will not fail to be of God abundantly owned, and extensively blessed. Confirmation, thus restored to the pure primitive model, has been adopted, as far as their circumstances would ad- mit, by most of the Reformed Churches. 1 The proper age for Confirmation has been variously de- termined. 2 The Jews, it appears, were accustomed to bring their children, at thirteen years of age, to the house of God, to be publicly examined in their knowledge of the Law, and engage themselves, by a solemn profession to keep its pre- cepts. 3 We find our Saviour at " twelve years old" in the Temple, similarly engaged. This age seems nearly to accord with the " years of dis- they being instructed in Christ's religion should openly profess their own faith, and promise to be obedient unto the will of God.'' 1 See Appendix B-; also the Memoir of H. E. Rauschenbusch, Pastor of Elberfield, in Prussia, pp. v. 21, 192, &c. — (Seeley's.) 2 " In England, during the reign of Popery, children were usually con- firmed at five years of age. The Council of Trent appointed the time be- tween seven and twelve years. Another Council of Milan forbade the con- firming of any under seven. — Calvin determined the age of ten." Bridges' Christian Ministry, pp. 538, 539. Ed. 1830. s Grotius on Luke ii. 42. QUALIFICATIONS. 253 cretion" marked by the Church of England as the proper era of Confirmation ; an era, however, which must be ante- dated or postponed according to the measure of qualification — natural, acquired, and spiritual — which is found in each individual candidate. It is not enough for them to be able to understand the nature of the transaction, nor yet to repeat the words of the Catechism accurately and perfectly ; but there must also be " the answer of a good conscience" 1 to the questions therein contained, and a sincere desire and purpose, by God's grace, to give themselves to the Lord ; and seal the Covenant made for them in Baptism by their own act and deed. Where this " preparation of the heart" 2 is found, we need not greatly apprehend that any young person comes forward too early ; where it is palpably wanting, we agree with Archbishop Seeker, 3 that confirma- tion ought by all means to be deferred ; as no blessing can be looked for upon such an " empty outward performance of a religious rite, from which, if they had been withheld till they were duly qualified, their souls might have been affected, and their conduct influenced by it, as long as they lived." 4 But to proceed with the service before us. The Preface, already considered, having been read, the Bishop asks of each person to be confirmed, whether they do, " in the presence of God, and the Congregation, renew the solemn promise and vow made for them at their Baptism ; ratifying i 1 Peter iii. 21. 2 p rov . xvi. 1. 3 Sermon on Confirmation. On the important subject of preparatory instructions and trials, see Bridges' Christian Ministry, 5th Ed. pp. 433 — 431, where the reader will find some valuable and interesting suggestions, the result of careful observation, and successful experiment. 4 Of the Rev. T. Robinson of Leicester, it is observed by his biographer, that " his confirmation season was one he particularly valued, and had reason to esteem as his choicest seed-time." Doubtless many other faith- ful ministers of Christ, according to their measure, could bear the same testimony. Of Pastor Gelshom, the predecessor of Rauschenbusch, it is stated, that " his confirmations especially were solemn and blessed." — Memoir of Rauschenbusch, p. 192. See also pp. 223—227. Much instruc- tion will be found in the Memoir of the Rev. Dr. Bedell of Philadelphia, (Seeley, 1835) pp. H3— 157. 22 254 THE SERVICE. and confirming the same in their own persons, and ac- knowledging themselves bound to believe and do all those things which their Godfathers and Godmothers then under- took for them ?" What a comprehensive engagement have we here ! How serious and solemn the act by which we bind ourselves to perform it ; and that, not for a short time only, but to the end of our lives! Let the youthful candi- date pause, and lift up his heart to God in prayer for all- sufficient grace, before he sets his seal to the Covenant by the answer — " I do." ' How suitable, then, are the re- sponses which follow, expressive of dependence, not on our own resolutions, but on Divine strength. " Our help is in the name of the Lord, who hath made heaven and earth." 2 Well may we add, from a sense of its suitability to our need — " Blessed be the name of the Lord-; henceforth, world without end." 3 And, lastly, in the confidence of earnest faith — " Lord, hear our prayers ; and let our cry come unto thee." 4 The Bishop, then, as God's minister, having acknow- ledged his grace bestowed upon " these his servants," (not speaking absolutely, and of his own authority, — but condi- tionally, upon the ground of their own profession of sincere repentance, and faith, and obedience — and sacramentally, with reference to their dedication to the Lord in Baptism ;) in " regenerating them, 5 and giving unto them forgiveness of all their sins;" 6 proceeds to implore for them the seven- fold gifts of the Holy Spirit, 7 in language which is taken i See 2 Chron. xxxiv. 30 — 32. "It is a certain truth, call it therefore often to mind, and fix it in your souls, that if breaking a solemn promise to men be a sin; breaking that, which you make thus deliberately to God, would be unspeakably a greater sin." Abp. Seeker on Confirmation. 2 Psalm exxiv. 8. Comp. exxi. 1, 2; cxlvi. 5, 6. John xv. 5. 2 Cor. iii. 5. 3 Psalm cxiii. 2. 4 Psalm cii. 2. The last responses, in King Edward's first Book, were, " The Lord be with you. And with thy spirit." 5 John iii. 5. Titus iii. 5. 6 Eph. i. 7. Col. i. 14; ii. 13. 1 Taken from Isaiah xi. 2, 3. LXX. and Vulg. The words " fear of the Lord,' ? which occur twice in our version, and in the Hebrew, being, in the Greek translated by two different phrases, twrspeia and (bo(-ioi Ocov, teems to bishop's blessing. 255 from Scripture, and has been used on this occasion from the very earliest times. 1 " Strengthen 2 them, we beseech thee, O Lord, with the Holy Ghost the Comforter, 3 and daily increase in them thy manifold gifts of grace ; the spirit of wisdom and understanding, the spirit of counsel and ghostly strength, the spirit of knowledge and true god- liness ; and fill them, O Lord, with the spirit of thy holy fear, 4 now and for ever." The graces, here prayed for, were predicted of the Lord Jesus Christ, and therefore may well be claimed for his disciples, who have " put on Christ," 5 are to have "the same mind which was in Him," 6 and " are renewed after his image." 7 The Bishop now proceeds to the solemn " laying on of hands," 8 which is "a kind of Consecration ;" 9 "a cere- mony which," (as Hooker observes,) " has, in all ages, been in use, to betoken our restrained desires to the party, whom we present unto God by prayer." I0 Thus Jacob blessed the two sons of Joseph," thus our Lord himself blessed the little children that were brought to him for this purpose. 12 To imposition of hands is added prayer, 13 not only to obtain a blessing from Him who alone can give it ; but to have led to the introduction of a new idea, here rendered " true godliness ;" there being only six graces mentioned in the original. 1 In St; Ambrose's time, nearly 1500 years ago, and in the Greek Liturgy, from which this prayer has been copied almost verbatim. See Wheatley. Palmer says it has been used in our Church above 1200 years. ~ Eph. iii. 14 — 1G. This Prayer in the First Book, was simply, " Si-nd down from heaven . . . thy Holy Ghost the Comforter, wilk the," &c. The ideas of " strengthening'' and "daily increasing" these Divine gifts were introduced into the Second Book. 3 John xiv. 16, 17. 4 cjiirXriatt avrov Trvcvjia (pofiov Btov. The LXX translation of nirp r\i Oen. xliii. 13, corresponding with the old English word " hail !" i. e. " health and happiness be to you." 6 Our approach to the sick should be in the pari of a friend. Our spirit, manners, and voice should exhibit manifest sympathy — such as our Master displayed, when he stopped the bier at the gate of Nain, and wept at the tomb of Lazarus. Nothing more successfully engages confidence, than when the official garb shows— "a brother that is born for adversity " Prov. xvii. 17. Bridges' Christian Ministry, 5th Ed. p. 385 272 THE SERVICE. to be received with faith and thankfulness, as conveying a real benediction to those who are divinely prepared to wel- come it. 1 The service itself begins with a petition from the Litany? " Remember not, Lord, our iniquities, &c," which is suited to remind all present, that sickness is, generally, the fruit and punishment of sin ; and that we all deserve thus to suf- fer, not only for our own, but for our fathers' sins. 3 This is followed by the Lesser Litany, 4, and the Lord's Prayer. Next come the Responses, which we have already consi- dered, with the addition of the third pair ; " Let the enemy have no advantage, &c." 5 This union in supplication, all taking a part with heart and voice, is very refreshing to the sick and infirm Christian, whose languishing body clogs the efforts of his willing mind. 6 The Minister then offers up a prayer for the sick person, that the Lord would " look down from heaven, 7 behold, visit, and relieve" his afflicted " servant :" language which does not imply any doubt of God's omnipresence, or providential care, but only expresses an earnest desire of its special mani- festation. " Look upon him," he proceeds, " with the eyes of thy mercy, give him comfort and sure confidence in thee, defend him from the danger of the enemy, and keep him in perpetual peace and safety, through Jesus, &c." How full and comprehensive is this short Collect. How rich the blessings we pray for ! A sense of the Lord's gracious pre- sence, — a comfortable persuasion of 'his favour, — assured confidence in his parental character, — defence against all spiritual and bodily dangers, with which Satan, at such a time, might be allowed to assail the enfeebled sufferer : and, lastly, (which embraces all in one,) perfect peace and con- l Luke x. 6. Comp. Isaiah Ivii. 19 — 21. ^ In the first Book of Edward VI., it began with the 143rd Psalm. 3 Gen. iii, 17—19. Job v. 7. Exod. xx. 5. Psalm cvi. 6. Jer. xiv. 20, 21. See p. 85. 4 See p. 65, (5.) 5 Psalm lxxxix. 23. P. B. tr. 6 2 Cor. i. 11. 7 Psalm lxxx. 14. Isaiah lxiii. 15. PRAYERS. - 27 3 scious security, in the hiding-piaco of Jehovah's covenant love and constant care ! l In the second Collect, the Minister prays that the affliction may be sanctified to the sick person ; " that the sense of his weakness may add strength to his faith, and seriousness to his repentance ;" — so that, if the patient be restored to health, " this fatherly correction 1 ' may tend to his advance in holiness here; if otherwise, it may terminate in his ever- lasting happiness hereafter. 2 As we observed before that the Church leaves the Minis- ter a general discretionary power respecting the use of the service in cases of sickness ; so, particularly, in the topics of exhortation, she gives him the choice of the form she has prepared, " or other like" of his own selection. This is a very wise and important direction : because, it is obvious, that on such an occasion, no precomposed form, however excellent, can be so suited to the purpose, or come home so powerfully to the best feelings of the heart, as the free and unpremeditated address of the faithful and experienced Minister. 3 Where, however, a form is desired, the Exhortation of our Church will be found both suitable and scriptural ; 1 Job v. 18, 19. Psalm Ixxi. 20, 21. Prov. xiv. 26. Isaiah xsvi. 3 Psalm xxvii. 5 ; Iv. 22. 1 Peter v. 7—10. Phil. iv. 6, 7. 2 Job v. 17. Psalm ciii. 13. Prov. iii. 11, 12. Isaiah xl. 29. 2 Cor. xii. 9i 10. James i. 12. In the first Prayer-Book this Collect, after the words "grieved with sickness," was as follows: "Visit him. O Lord, as thou didst visit Peter's wife's mother, and the Captain's servant. And as thou preservedst Thobie and Sara by thy angel from danger; so restore unto this sick person his former health, >'if it be thy will) or," &c. 2 " Whatever be its excellence, it partakes oi the disadvantage of "not being particular enough for each several occasion." — (Bp. Wilkins' Gift of Prayer, p. 12.) Indeed the service presuming the sick person to be a penitent, is obviously inappropriate to the melancholy multitude of eases of an opposite description — so that, as Bp. Barrington justly ob- served, " in many cases the funeral service might be used with almost as much propriety as the office for the sick." — (Ch. 1797, p. 31.) Bishop Horsley gives the same judgment on the exclusive use of the service. — Charges, p. 153. Much edifying use may however, be made of it, where suitable.' — Rev. C. Bridges' Christian Ministry, 5th Ed. p. 385. 274 EXHORTATION. at least, if properly understood, and scripturally ap. plied. She begins by reminding the sick person, that his sick- ness is " God's visitation," 2 and that « for whatever cause it is sent ;" (whether for a trial of exemplary patience, 3 or that faith, being exercised and drawn forth, " may be found unto praise, and honour, and glory, at the appearing of Jesus Christ ;" 4 or as a corrective of something in him offensive to his heavenly Father ; 5 ) — it is intended for good f and, if properly improved, by true repentance, 7 pa- tient endurance, 8 and simple trust in God's mercy through Christ ; 9 thankful acknowledgment of his fatherly design, 10 and entire submission to his will ; " it will " turn to his profit, and help him forward in the way to everlasting life." vi Here the Church, as a tender parent, (copying the ex- ample of that kind Shepherd, who " gently leads" the feeble ones in his flock; 13 ) fearing lest the patient should be ex- hausted by the fatigue of sustained attention to a long dis- dourse, recommends the Minister to pause, " if the person visited be very sick." Otherwise, she proceeds to inculcate the necessity and blessed result of patience under affliction ; reciting, for this purpose, a beautiful passage from the Epistle to the He- brews, 14 and exhorting the sufferer to consider the comfort of being " made like unto Christ. 15 For he went not. up to joy, 1 Jer. vi. 14. Ezek. xiii. 10. 2 Tim. ii. 15. 2 Deut. xxxii. 39. Job v. 6; xii. 9, 10. Amos iii. 6. 3 James i. 2—4 ; v. 10. 4 1 Peter i. 6, 7, 9. 2 Cor. iv. 17, 18. 5 Psalm xxxix. 11; lxxxix. 30—33; cxix. 67, 71. Hab. i- 13. 6 Rom. viii. 28. Rev. iii. 19. i Ecc. vii. 14. Psa. cxix. 59, 60. Hos. vi. 1. Job xxxiv. 31, 32, 2 Cor. vii. 10. 8 Lev. x. 1 — 3. Psalm xxxix. 9. Micah vii. 9. Lam. iii. 39. 9 Nahum i. 7. 2 Tim. i. 12. 1 Peter iv. 19, v. 7. 1 John ii. 1, 2. 10 p sa . xvi. 8; cxix. 75. Rom .v. 3—5; viii, 15—18- 1 1 Job. i. 20, 21 ; ii. 10. 1 Sam. iii. 18. 2 Sam. xvi. 10. Isa. xxxix. 8. i2Heb.xiLlO.il. James i. 12. 13 Isaiah xL 11. Comp. Gen. xxxiii. 13, 14. Matt. xii. 7,20. Mark iv. 33; vi. 31. John xvi. 12. l 4 Heb. xii. 6—10. J s Phil. i. 29; iii. 10. Heb. xi. 26. 1 Peter ii. 21—24. SUFFERING NOT EXPIATORY. 275 but firsl he suffered pain ; he entered not into his glory- before he was crucified." 1 When it is added that "our way to eternal joy is to suffer here with Christ:" 2 we must not suppose that it is intended that the mere act of suffering will be of any avail for this end, except so far as it is "with Christ,'''' endured in his strength, for his sake, and after his example. It is only when by " suffering in the flesh," as Christ suffered, " we cease from sin," 3 that we can claim this distinguished pri- vilege ; that death becomes our life, and dying with Him here, we shall live with him for ever. 4 Having thus prepared the way by general remarks ; — like a physician feeling the pulse of his patient, she proceeds to a closer contact. She reminds the sick man of his Bap- tismal vows, and of the solemn account he must give at the Day of Judgment : exhorting him to examine himself as to his state "both toward God and man," 6 that "judging him- self, he may not be condemned" of the Lord " in that fearful judgment." 7 This is plain and faithful dealing; and it were to be wished that it were more frequently practised, in the sick-room, as well as in the pulpit. For, as a great authority observes, " there is nothing more fatal to the insensible, than when we flatter them, or only lightly graze the surface of the skin, when they should rather be pierced through." 8 There is too much cause to fear that many slumbering souls are sent to the bar of God with a lie in their right hand," for whose blood their pastors must give an awful account ; who have administered to them nothing better than " opiate divinity," l0 1 Heb. ii. 10; xii. 1, 2. 2 2 Tim. ii. 11, 12. 3 1 Peter iv. 1. 4 Rom. vi. 8, 9, &c. Col. iii. 3, 4. 5 Rom. xiv. 10, 12. 1 Peter i. 17. 2 Cor. v. 11. 6 Psalm xxvi. 2. Lam. iii. 40. Hag. i. 5. 1 Cor. xi. 28. 2 Cor. xiii. 5. 7 1 Cor. xi. 31, 32. 2 Tim. i. 18. Rev. vi. 15—17 ; xxi. 8. « Calvin on Acts viii. 23. See Cecil's Remains, " On visiting Death- beds." 9 Isaiah xliv. 20. l o Winchester — quoted by Bridges in his Christian Ministry, p 384 Conip. Isaiah xxx. 10. 276 PERSEVERING SCRUTINY REQUISITE. instead of awakening calls to " flee from the wrath to come." l To assist the inquirer in the work of self-examination, the Minister is now directed to question him respecting his faith, " for, if that be wrong, all is wrong." 2 Nor must we admit the fatal error of supposing that this inquiry is to be confined to an assent to the mere articles of the Creed ,\ which contain, indeed, the formal matter of our faith, but not even the shadow of its reality and vital influence. 3 The inquiry into this most fundamental point, should be close and full, the instructions clear and explicit ; continued from time to time, as circumstances, and the strength of the patient, will admit ; — for we are never to imagine that a single visit will serve the turn, in the case of the ministerial, any more than in that of the medical attendant. We may observe that the Church has only furnished the heads of examination, and leaves the rest to the prayerful diligence and holy skill ■ of the wise and conscientious Pastor. " Faith without works" being " dead," 4 and worthless, the Minister must inquire into the character of the person's life ; whether it has exhibited the marks of true repentance, and charity towards all men ; and examine further into the present state of his heart, with respect to the forgiveness of 1 Matt. iii. 7. Bishop Sparrow observes, that " it were a happy thing to see in the people an answerable diligence in the use of these godly offices; that they would, when they are sick, send for the priest; not verbally only to comfort them, by rehearsing to them comfortable texts of scripture, whether they belong to them or not, (which is not to heal the sick, but to tell them that they have no need of the spiritual physician, by which means precious souls perish, for whom Christ died :) but to search and examine the state of their souls, to show them their sins," &c. — " Rationale." 2 Bp. Sparrow's " Rationale." 2 Cor. xiii. 5. 3 The Creed, however, if rightly used, affords an excellent groundwork for self-examination. As for instance: "Do I believe that Jesus Christ is the only Saviour? and that He is my Saviour? Do I believe that my sins are forgiven for his sake ? Have I received the Holy Ghost ? Am I living in the communion of saints? ■i James ii. 17. CHARITABLE BEQUESTS. 277 injuries, and require restitution for wrongs done to others, to the utmost of his power. 1 The sick man is now to be admonished to " set his house in order," 2 by a testamentary disposal of his property, in order to prevent disputes and litigation among the survivors : though, as our Church suggests, this is a matter which should never be deferred to a time of sickness, when it is becoming that subjects still more important should occupy the mind, to the exclusion, as far as may be, of all worldly cares. In settling our affairs, in the immediate prospect of eter- nity, it is surely meet that we should "remember the poor;" 3 and, as far as our circumstances will admit, make Christ, at least, one of our heirs : 4 showing our love to our brethren, and interest in his cause, by this last act of charity. 5 Entering, as we do, our decided protest against the Ro- mish doctrine of satisfaction for sin, and purchasing heaven, as it were, by death-bed bequests, too often as unjust to the living, as they are unprofitable to the dead, we yet think that Christians should be more frequently excited to this duty of promoting the interests of religion, and relieving the suffer- ings of the distressed, by liberal gifts, not only during their lifetime, but in the last disposal of their property. Then follows a Collect, which was the original form of reconciliation for a dying penitent, used in the Western Church ever since the fifth century. 6 " O most merciful 1 See p. 159, note 5. 2 Isaiah xxxviii. 1. 2 Kings xx. 1. 3 Gal. ii 10. Comp. Matt. xxv. 34— 42. Luke xvi. 9— 11. Also Dan. iv. 27. Matt. xix. 21. Luke xi. 41 ; passages, which may easily be abused, as they have been, to superstitious and self-righteous purposes; but which must neither be lost sight of, nor explained away. See Scott's Commen- tary on the above texts. 4 Augustine, rejecting the bequest of an inheritance, which seemed to him injurious to the family of the deceased, who had made the Church his heir, adds ; '• What I have often advised is this; if a man has one son, let him put Christ in the place of a second; if two, in the place of a third; if ten, in the place of an eleventh ; and that I will receive.'' And he men- tions the inheritance of one Julian, among many others, which he had re- ceived, " because he d ed without children." Serm. 355. 5 Some good advice on " the sick man's will,'' is to be found in Bacon's works. Fark. So. Ed. "Piayers," <£c. pp 117 — 120. 6 Contained in the Sacramentary of Gelasius, A. D. 491. Palmer; who 24 278 PRAYER FOR PARDON. God, who according to the multitude of thy mercies, dost so put away the sins of those who truly repent, that thou re- memberest them no more." ' To teach the penitent not to rest satisfied with the word of man, he is said still " most earnestly to desire God's pardon and forgiveness. 1 ' Nor does, he only ask for mercy, but for grace, to " renew in him whatever has been decayed" by the temptations of Satan, or his own corruption. 2 We pray also for this " sick member," that " he may be preserved and continued in the unity of the Church ;" 3 that his repentance may be accepted, 4 his suffer- ings relieved, 3 his sins forgiven, 6 his soul strengthened with the Holy Spirit, 7 and received, at last, into God's favour, through the merits of Christ. 8 Nor must we overlook the confiding spirit of this prayer, addressed to our " most loving Father," 9 who " doth not af- flict willingly," 10 but is himself " afflicted in all our afflic- tions." " This is the breathing of the " spirit of adoption ;" l2 such prayers ascend not in vain. The 130th Psalm is next repeated, which is well calcu- lated to exercise the faith, express the wants, support the patience, and strengthen the confidence of the sick man, in his hour of trial . In conclusion, the Minister bestows his blessing in a most solemn manner, by offering up three fervent prayers. The first is addressed to the Lord Jesus Christ ; " O Saviour of the world, who by thy cross and precious blood hast re- observes that nearly all this service is copied from the old English Rituals. "In the Penitential of Ecbert, Abp. of York, in the middle of the eighth century, this prayer, with very little variation, was one of the ancient for- mularies for clerical absolution." — Wheatly. 1 Psalm li. 1. Isaiah xxxviii. 17 ; xliii. 25. Jer xxxi. 34 ; 1. '20. Micah vii. 19. Heb. viii. 12, &c. 2 Psalm li. 10. Eph. iv. 22, 23. 3 John xvii. 21. 1 Peter i. 5. Jude 24. 4 Psalm li. 17. Isaiah xxxviii. 5; Ixvi 2. * Ps. xli. 3. Luke xxii. 41, 42. 6 p s . xxv , 7. 18. 20 ; Ixxix. 8. 7 Eph. iii. 16. Col. i. 11. Job xxiii. 6. Psalm cxxxviii. 3. 8 Numb, xxiii. 10. Psalm xvi. 11 : xxxi. 5. John xiv. 2, 3, ' which latter clause seems to have been inserted with reference to these words in the following address ; " Forasmuch as it hath pleased, &c. to give you safe deliverance, and your child baptism.' 3 In the First Prayer Book, Psalm cxxi- was appointed, which continued the only one o be used, on this occasion, till the last Review. 4 Psalm cxvi. 1 — 8. The Prayer-Book version is used with the excep- tion of verse 4, where the Bible version is substituted as more appropriate. s Verses 9, 12—14. 6 Verses 13, 14, 19. Verses 15 — 18, are omitted, as unsuitable. 7 One of the Responses — "Who putteth her trust in thee;" clearly im- plies the piety of the worshipper, in consistency with the spiritual character of all the services of thfc church. s Psa. lxxiii. 24. THE OFFERINGS. 303 of the offerer. 1 At the same time she is reminded that « it is convenient that she receive the holy Communion" at the first opportunity. The Church has thus marked her sense of the deep im- portance of this opportunity of renewing the religious vows of her believing daughters, the sinful neglect of which must entail an awful load of guilt on the careless offenders. How many, on the other hand, have had cause to bless God for the sorrows and seclusion of their confinement, when He has called them aside from the throng of daily care, to speak to them personally on the concerns of their souls ! How has He thus brought their past " sins to remem- brance," 2 humbled them under a sense of their original transgression, and daily offences ; and thus led them to that Saviour who was " born of a woman." 3 Thus " sorrow has been turned into joy," 4 and the curse of Eve has be- come to them a blessing. 5 Thus they " shall be saved through child-bearing, if they continue in faith and charity, and holiness with sobriety." 6 PRAYERS AT SEA. The " Forms of Prayer to be used at Sea," were added at the last Review, and consist of daily prayers for ships of war, and occasional prayers and thanksgivings to be used in storms, and before engagements, and after deliver- ance from these dangers ; along with short prayers for 1 See Lev. xii. 6, 8. The First Prayer-Book required also the " Chrisom" to be brought; for an account of which, see p. 229. Bucer, in his censure on this place, suggested that all the offerings should be given to the poor ; and adds — "It is fitting that no ground should be given to the people of con- tracting their liberality, from any appearance of covetousness in the min- isters, and of mercenary administration of sacred things." A suggestion, which, if carried out, would tend much to the edification of the Church of Christ. See Scrip. Ang. p. 490. 2 1 Kings xvii. 18. 3 John xvi. 20. 4 Gal. iv. 4. yevofuvov, •' made," aliter yewco/ievov, " born." s Gen. iii. 16. 6 1 Tim. ii. 15. iia rtjs Tcxvoyovias, " through the child-bearing," of the promised "seed;" (Gen. iii. 15.) as some understand the passage. Seo Scott and Doddridge. 304 PRAYERS AT SEA. single persons, and a Confession and Absolution (taken from the Communion Service,) to be used in time of " imminent danger." When we consider the constant perils to which sailors are exposed, and the many peculiar temptations which sur- round them ; as well as. their peculiar need of recognizing the Almighty power of God, on which their safety so mani- festly depends ; we cannot but feel thankful that such care has been taken for them by their mother Church ; nor omit to pray for them, that they may be duly mindful of their own salvation ; an attention to which, (in fair wea- ther, as well as in the storm,) alone can prove them to be her true children, and ensure them a safe entrance into the harbour of eternal peace.' i Most heartily does the author join in the pious prayer of the Rev. H. Stebbing, in his note on these forms — that " the Lord may inspire,'' seamen " with an anxious desire to secure his favour, to obtain the pardon of their sins, to know and love their Saviour, and be filled with his grace." It is, indeed, a subject of devout thankfulness to God, that the number of praying and virtuous sailors, has so much increased of late years; as it must add so considerably to the safety of our country, the honour of Christianity, and the furtherance of the Gospel in foreign lands. CHAPTER XIV. HOLY ORDERS. The Church being a spiritual kingdom, it is reasonable to suppose that it must have spiritual officers for its proper government, under Christ its Head. This is analogous to the natural order of things ; as we see in the families, states, empires, and other societies of this world ; among which the Church is placed, as an " imperium in imperio ;" and to which it bears certain relations, but of which it is, nevertheless, in a great measure independent. We are certain, from Scripture, that this conjecture is not without foundation. God has never left his Church dependent upon the movements of private and popular will for the management of its affairs ; but has ever committed them to a regularly constituted ministry, even in those days when he held the reins of its government most immediately in his own hands. Thus we find, in the Mosaic Church, a threefold order, with a solemn form of institution : ' the sons of Aaron being consecrated to " minister unto God in the priest's office," under the superintendence of the High-Priest ; i and the rest of the tribe of Levi being appointed to assist them in " doing the service of the tabernacle." 3 Nor was i Exod. xxix. Lev. viii. 2 Exod. xxviii. 3, 41. Numb- iii. 4. "in the sight of Aaron," i. e. "ac- cording to his direction, under his eye.'' — Scott. We read also oi'apxtepas, " chief-priests," who were probably heads of the four and twenty courses. Matt. ii. 4 ; xxvi. 3. Comp. 1 Chron. xxiv. G. 2 Chron. xxxvi. 14. See Hooker's Ecc. Pol. v. 78. 3 Numb. iii. G— 8. 26 * ( 305 ) 306 SCRIPTURAL AUTHORITY. their duty confined to the offering up of sacrifices, and the performance of other rites of that typical dispensation ; but it extended also to the " teaching Israel statutes and judg- ments," l and the whole administration of the religious wor- ship, and spiritual discipline of the ancient Church. 2 When our Lord Jesus Christ appeared on earth, as the Prophet, Priest, and King of his Church, he committed its government primarily to the twelve Apostles whom he had chosen (assisted in their mission by seventy subordinate preachers ;) 3 with power to commission others in succession to carry on his work, and the ministry of his word, to the end of time. 4 Accordingly we find that, in the exercise of this power, they ordained the seven Deacons at Jerusalem, to assist them in the care of the poor ; 5 an appointment which pro- bably led the way to the general establisment, not long after, of the lowest order of the Christian Ministry. 6 We read, soon afterwards, of Paul and Barnabas, (who had themselves been specially sent forth by the Church at An- tioch as Apostles to the Gentiles, 7 ) " ordaining elders in every church," 8 which they formed ; which was the second order of Presbyters, commonly called Priests, though not with any reference to sacrifice? Lastly, we find Apostolic men, like Timothy and Titus, sent out to particular Churches, with full authority to exercise episcopal jurisdiction over i Ezra vii- 10. Comp. Lev- x. 11. Deut. xxxiii. 10. 2Chron. xvii. 7—9; xix. 8. Mai. ii. 6, 7. 2 The Priests and Levites were assisted in the pastoral office, by the Prophets and Scribes. 3 Luke x. 1—9. 4 Matt. ix. 37, 38 ; x. 1—5; xxviii. 18—20. Luke vi. 12, 13. John xvii. 18; xx. 21. 5 Acts vi. 1 — 6. Though the name of Deacons occur only in the title of our English Bibles, yet there seems to be little room to doubt that it is correctly applied- See Whitby in loc. Bingham's Antiq. ii. xx. 1. 6 1 Tim. iii. 8—13. 7 Acts xiii- 1—4. 8 Acts xiv. 23. Hooker is of opinion that " the seventy" were presbyters, ordained such by our Lord himself. See Ecc. Pol. v. 73. (4). 9 Xlptaff urzpoi, probably originally elders in age; though, as "senator,'' and " alderman,-" the name came at length to designate office and honour, lo which age was a primary recommendation. See page 182. A THREEFOLD ORDER. 307 them ; ' or, in other words, to ordain priests and deacons, 2 and to superintend the conduct, 3 as well as the doctrine, 4 of the ministers over whom they were appointed. Thus we have traced the origin of a threefold order of Ministers in the Church of Christ, even in the days of the Apostles, and from the simple testimony of Scripture. It is nevertheless true that this order was not uniformly es- tablished in the Churches at that early period, as it appears to have been shortly afterwards. 5 In some Christian Churches, there were only Presbyter-Bishops 6 and Dea- cons, while in others, as at Corinth, for any thing we know to the contrary, there seem to have been no presiding Min- isters ; but the Church was indebted to the extraordinary gifts of its numerous Prophets, for the administration, ir- regular and disorderly as it was, of the means of grace. 7 But that this latter case, if we have rightly interpreted it, was the exception, rather than the rule of Primitive Church order, we may learn from the concurrent testimony of an- cient writers on Ecclesiastical Polity 8 as well as the various glimpses which we obtain at this subject, in the brief his- tory of the Acts of the Apostles, the Apostolic Epistles, and i ] Tim. i. 3. Titus i. 5. 2 1 Tim. iii; v. 22. 2 Tim. ii. 2. Titus i. 6. 3 1 Tim. v. 19, 20. 4 i Tim. i. 3 ; vi. 3—5. Titus i. 13. 5 See Appendix A. 6 Compare Acts xx. 17, and 28, where the same persons are called "elders," or "presbyters," and "overseers," or ''bishops." See also Titus i. 5 — 7, and Phil. i. 1, and Whitby on these texts. Ecc. Pol. vii- 5, 9, (3) and notes. 7 See Whitby on 2 Cor. ii. 6. There seem, however, to have been Pres- byters at Corinth in the Apostolic age ; for Clement of Rome speaks of some who had been deposed after an honourable ministry at Corinth, who were appointed by the Apostles, and of others who had died. Ep. ad Corinth, i. § 44. The presbyterial government seems to have continued there till his time; for he uses the words Bishop and Presbyter synony- mously. Comp. § 42 with § 44. 8 Thus Eusebius gives catalogues of Bishops at Jerusalem, Rome, Alex- andria, and Antioch, from the Apostles to his own times. See Ordo Episcop. appended to his Histor. Eccles. Jerusalem is here placed first, " quasi jure Divino." The Romish editor of Eusebius has inverted the order. 308 MINISTERIAL COMMISSION. the Revelatian. So that, in conclusion, we may revert to the satisfactory statement of our Reformers, at the head of the Ordination Services, as expressive of our mature con- viction ; — " It is evident unto all men, diligently reading holy Scripture and ancient Authors, that from the Apos- tles' time there have been these orders of Ministers in Christ's Church, Bishops, Priests, and Deacons" 1 The office of the Christian Minister, is an " honour" which " no man" ought to "take upon himself;" 2 or pre- sume to execute its sacred functions, without a lawful call. Even our Lord Jesus Christ " glorified not himself to be made a high-priest ;" 3 and when he commissioned his Apos- tles to go forth in his name, he said to them — " As my Father hath sent me, even so send I you;" 4 that is, with authority to send others also: and thus to "teach all na- tions," and make them his " disciples :" which commission was to extend "to the end of the world." 5 In this way a succession of regularly appointed teachers and governors of the Church has been continued to our own times, by whom the word of truth, and the ordinances of religion, have been orderly transmitted to us, even through ages of darkness and reigning superstition. 6 Without interfering with the constitution of other Churches, or denying the right of Ministers, not Episco- pally ordained, to preach the Gospel of Christ, and admin- ister the holy Sacraments; the Protestant Episcopal Church requires that no one be permitted to execute the functions of Bishop, Priest, or Deacon, within Iter pale, without Epis- copal • consecration or ordination. Not that she idolizes outward order ; as if the mere fact of Apostolical succes- sion were sufficient of itself to constitute a Minister of Christ, without a succession of Apostolic doctrine, and an inward spiritual call. 7 On the contrary, while she does noi undervalue her " Divinely-delegated commission, received i See Appendix B. 2 Heb. v. 4. 3 Heb. v. 5. 4 John xx. 21. 5 Matt, xxviii. 19,20. 6 See Appendix C. 7 See Appendix D. POINTS OF EXAMINATION. 309 through a Divinely-constituted order," 1 she places on a still higher level the paramount importance of a faithful administration of Gospel truth. 2 Thus she teaches us how to combine both these elements, in their due scriptural pro- portion ; according to that Divine rule — " These things ought ye to have done, and not to leave the other undone." In order that no ignorant or unqualified person should set up himself as a teacher over others, who does not come up to the Apostolic standard, — " apt to teach ;" 4 the Church requires a trial and examination to be made respecting the fitness of every candidate who offers himself to the Bishop for ordination. 5 The first point of enquiry respects age; — twenty-one years being required for Deacon's orders, twenty-four for one to be ordained a Priest, and full thirty for a Bishop; — in accordance with the principle laid down by St. Paul, in his Epistle to Timothy : — " Not a novice, lest being lifted up with pride he fall into the condemnation of the devil." 6 For, though age does not always bring wisdom ; experience and stability of character cannot usually be looked for, and are but rarely found, in youth. 7 The second point respects character. 9 This is provided for by the requirement of testimonials of the good conduct of the candidate for three years previous, signed by a respectable presbyter ; and also by the Vestry of a Church, and by the Standing Committee of the Diocese. This is a most important pre-requisite ; and were it duly attended to, would go far to prevent the intrusion of im- proper persons into the precincts of the sacred office. At present, alas, too many regard the signing of a testimonial i " Sacramental Instruction," by the Rev. C. Bridges, p. 133. 2 See Art. xix. 3 Matt, xxiii. 23. 4 1 Tim. iii. 2. 2 Tim. ii. 2, 24. Tit. i. 9. 5 1 Tim. iii. 10. 6 1 Tim. iii. 6. i This rule, however, admits of exceptions, for which our Church allows some license to be given, by faculty; as in the cases of Archbishop Usher, and Bishops Bull, and Jeremy Taylor, who were ordained under the age of one and twenty. See Dean Comber, and Nelson's Life of Bull. s Acts vi, 3. 1 Tim. iii. 2, 7. Titus i. 6, 7. 310 TESTIMONIALS. as an act of friendship and civility, due to a candidate, as a matter of course, except in the most extreme cases ; rather than as a responsible obligation to God and his Church, never to be performed without the utmost deliberation, and the most impartial inquiry. As an additional security, the Church requires a notice to be read in the Church where the candidate is ordained, inviting all who may know any reason why he should not be ordained, to state the same to the Bishop. So carefully has our faithful mother barred the door against hirelings, and false prophets, who would feed themselves, and waste the flock. Would to God that her children were equally faithful in treading in her steps, and without fear or favour did always honestly discharge their duty in these particulars. Then, whatever errors might creep in unawares, they would be clear from the blood of souls, and the Church would rejoice in having such to " take her by the hand, of the sons whom she has brought up." ' The third subject of examination is competency of learning in Secular and Divine knowledge : the former of which is exceedingly valuable as an instrument and auxiliary, while the latter is indispensable to form an able Minister of Christ's Gospel. 2 Some, indeed, have decried the cumbrous apparatus of collegiate discipline, and doubted whether classical learning be at all necessary, or even helpful to the Christian Minis- try. But, while we admit the gross error of overrating the importance of an erudite scholarship in Greek and Latin, to the entire disparagement of the great qualification for the work of the ministry, — a spiritual acquaintance with the living oracles of God, in all their depth and fulness ; yet we 1 Isaiah li. 18. The Rev. T. Scott, remarks on the indifference of the laity respecting the spiritual qualification of their ministers. " Alas! how much more sagacious are men, in their temporal, than in their eternal concerns! They will entrust their immortal souls and their eternal interests to such men, as no one of them would employ even to take care of his sheep." See Pract. Obs. on John x. 1 — 9. 2 Mai. ii. 7. 1 Tim. iii. 2 ; iv. 6. 2 Tim. ii. 15. Titus i. 9. LEARNING REQUISITE. 311 cannot hesitate to ascribe to well meaning ignorance, or wild enthusiasm, the fallacious notion that, in an age of intellectual cultivation, but not of miraculous gifts, the ordinary operations of the Holy Spirit are to supersede the exercise of the natural powers of the understanding, in the work of studying and interpreting the inspired volume. As well might an untaught workman think of erecting a house without a knowledge of architecture, or even without proper tools, as a modern Minister of Christ set about his arduous employment, without previous preparation, and a provision of mental as well as moral furniture. A man of uncommon ability may indeed sometimes sur- mount these obstacles, and by the aid of reflected light alone, succeed in his work without previous instruction. But the exception must not be made the rule. In general, a Church formed entirely by uneducated teachers, will not rise nearer to its proper level, than a rude circle of huts approaches to the beauty and proportions of a well-built city. It is true that the knowledge of Latin is not so essential to a Minister's education, as it was when almost the entire range of literature was confined within the limits of that tongue. Still, however, it is valuable as a key of know- ledge ; while the ability to draw from the Greek and Hebrew fountains, especially the former, is as needful as ever to constitute a complete guide to Scripture truth. After all, to be " sufficiently instructed in Holy Scrip- ture," is the principal requirement ; nor is it so easy an attainment as many imagine. It implies an acquaintance with the word of God, not only critical and theoretical, but experimental and practical ; such as can be acquired in no other schools but those of the heart, and the closet, and by no other exercises than prayerful study, and the daily pastoral walk under the eye of an experienced Parochial Minister. 1 1 Why should the medical student be required to " walk the hospitals," and thus obtain personal insight into the nature of disease and their remedies, before he is permitted to practice medicine and surgery ; while 312 ORDINATION OF DEACONS. Respecting the times of ordination, we have already ob- served that the Sundays after the Ember Days are set apart by the Church for this special purpose, that all the people may unite in prayer for God's blessing upon those whom He shall choose to be their Ministers. " Or else, on urgent occasion," it may be performed " on some other Sunday or Holy-day," but still, " in the face of the Church," in order to give the greater publicity and solemnity to an oc- casion, in which all her members are so deeply interested. ORDINATION OF DEACONS. " When the day appointed by the Bishop is come, after Morning Prayer is ended," there is to be " a Sermon or Exhortation, declaring the duty and office of such as come to be admitted Deacons," or Priests, " how necessary these orders are in the Church of Christ, and also, how the people ought to esteem them in their office." The office of Deacon, 1 as explained by the Church, is " to assist the Priest in Divine Service, and specially when he ministereth the holy communion, and to help him in the distribution thereof; 2 and to read holy Scriptures and Homilies in the Church ; and to instruct the youth in the Catechism ; in the absence of the Priest to baptize infants, and to preach, if he be admitted thereto by the Bishop." 3 Also, " where provision is so made, to search for the sick, poor, and impotent people of the parish, to intimate their the Divinity student is allowed to tamper with diseased souls, without any preparatory discipline, or experience in the ministry? Surely a college course, however excellent, is not all that is required to form a faithful Pastor. On this subject see Bridges' Christian Ministry, 5th Ed. pp. 64 — 77. 1 The word deacon, otaxovo; — properly signifies a "minister," or "ser- vant," and so it is often translated in the New Testament. See Matt. xx. 26. Mark ix. 35 ; x. 43. Rom. xiii. 4 ; xv. 8, &c. It is probably derived from " serving tables," iiaKovav. Acts vi. 2 2 So Justin Martyr, in his Apology, informs us that "the consecrated elements were distributed to, and partaken of by all present, and sent to the absent by the hands of the deacons." c. 87. 3 In King Edward's Prayer Books this clause ran thus : " also to baptize and preach if he be commanded by the bishop." OFFICE OF DEACON. 313 estates, names, and places where they dwell, unto the Curate, that by his exhortation they may be relieved." The care of the temporal wants of the poor, though the chief duty of the first Deacons, 1 seems now not so properly to belong to this order, as to the overseers and guardians of the poor. Still, however, we cannot doubt that the minister of Christ should, in a subordinate degree, direct his attention to this important object, after the example of Him, who " went about doing good." 2 Their chief re- sponsibility, nevertheless, is the care of souls. 3 The deacons, "decently habited," 4 are first presented to the Bishop by a Priest, who certifies him of the fitness of the candidates, both in respect of " learning and godly con- versation, to exercise their ministry duly, to the honour of God, and the edifying of his church." 5 The Bishop then inquires of the people whether they know any " great crime or impediment" in any of the per- sons presented to be ordained ; and if any sufficient objec- tion is alleged, the ordination of that individual is to be de- ferred till his character has been cleared. Those who are found worthy are then commended by the Bishop to the prayers of the congregation ; and the Litany is repeated, including a prayer for those to be admitted to the order of Deacons. Then follows the Communion Ser- l Acts vi. 1—3. 2 Acts x. 38. 3 Acts vi. 8—10 ; vii. ; viii. 5—40; xxi. 8. 4 Probably in the academical dress. The First Prayer Book of Edward VI., mentions a "plain Albe." In the Second, however, no direction respecting dress appeared. A particular mode of apparel is not enjoined upon the ministers of Christ in the New Testament, as it was under the Levitical dispensation. Still, however, such distinctions are becoming and useful ; as tending to check a foppish taste for fashionable novelties in dress, and by the uniform observance of a grave and sober habit, to remind the ordained, as often as they look upon it, that they are to " be holy unto their God." Numb. xv. 38—40. See Ex. xxviii. 5 The title "Reverend Father in God," addressed to the Bishop, has been objected to as opposed to our Lord's injunction, Matt, xxiii, 9. But that this passage cannot be understood literally is manifest ; and that it will not bear such an application appears sufficiently clear from the prac- tice of the people of God, both before and after Christ. See 2 Kings ii. 12; xiii. 14. Acts vii. 2. 1 Cor. iv. 15. 27 314 THE COLLECT. vice, with an appropriate Collect and Epistle. In the former, Saint Stephen is held forth as a pattern of a godly deacon, a man " full of faith, and the Holy Ghost ;" ' and we pray that those to be admitted to the like office, may be both " re- plenished with the truth of divine doctrine, and adorned with innocency of life," the furniture both of the head and heart, which together make up the Urim and Thummin of the Christian dispensation : " that both by word and good ex- ample, they may faithfully serve God in this office, to the glory of his name, and the edification of his church." Two portions of scripture are appointed for the Epistles ; the one containing St. Paul's account of the qualifications of a Dea- con ; 2 the other the history of the Divine institution of this sacred Order. 3 Each candidate is then solemnly and publicly examined by the Bishop as to his motive in coming forward. " Do you trust that you are inwardly moved by the Holy Ghost to take upon you this Office and Ministration, to serve God for the promoting of his glory, and the edifying of his peo- ple?" Not that a sensible impulse must be felt, or regarded as a sure and necessary evidence of a Divine call. Such an idea would open a door to the most dangerous enthu- siasm. The only satisfactory proof of a Spiritual Commis- sion, is the seal of God's Spirit on our hearts, " witnessing with our spirits," 4 that not of covetousness, or of guile — not for ambitious objects, or any sinister design, 5 — but for God's glory, and the edification of his Church, 6 we have sought an entrance into the sacred office of the Ministry. The Bishop next asks them whether they " think they are truly called, according to the will of our Lord Jesus Christ, and according to the Canons of this Church ; to the Ministry 1 Acts vi. 5. 2 1 Tim. iii. 8—13. 3 Acts vi. 2—7. » Rom. viii. 16. s 2 Cor iv. 2. 5. 1 Thess. ii. 3—6. 6 2 Cor. v. 14; xii. 19. This question manifestly presupposes the candidate to be "living in the Spirit," and "led by the Spirit," as a truly regenerate, enlightened, and converted character, See Rom. viii. 1, 14. Gal. v. 18. 25. John iii. 3, 5. Heb. vi. 4. Matt, xviii. 3. The shocking inconsistency, and awful danger of undertaking the bishoprick of souls A CALL TO THE MINISTRY. 315 of the Church ?" This cannot refer to the form of ordination, which has not yet been received, and must therefore allude to the outward call preliminary to Holy Orders, such as the possession of natural gifts and ability for the work, the lead- ings of Divine Providence in the provision of a Title to Orders, and other external requisites ; which, in some mea- sure, stand in the place of that direct and extraordinary call which was the peculiar privilege and dignity of the Apos- tolic age. The candidates are also questioned respecting their be- lief in the whole Canon of Scripture ; that is, all the Old and New Testament, which is the Church's Rule of Faith ;' and whether they will " diligently read" them to the people of their charge 1 2 The office of a Deacon having been stated in the words already quoted, they are asked if they " will do (all) this gladly and willingly V " I will so do," is the reply, " by the help of God." The Bishop then asks if they will " apply all their dili- gence to frame and fashion their own lives, and the lives of their families, according to the doctrine of Christ ; and to make both themselves and them, as much as lieth in them, wholesome examples of the flock of Christ ?" This ques- tion implies that the Deacon may be a husband, and a father; according to St. Paul's account of a proper Deacon, who must not only be grave, sober, and of good character himself, but his wife must be of like repute, and his children brought up according to the rule of the Gospel. 3 Lastly, the candidates promise a reverent obedience, " with a glad mind and will," to " all the " godly admonitions" of the Bishop, and other " chief ministers." without due qualification, is forcibly shown by Chrysostom. " De Sacer- dotio," lib. iii. 7. 8. Hughes' Ed. Camb. ci p'tv yap an\ws k. t. A. 1 2 Tim. iii. 14 — 16. "Canon," from kolviov, a rule. 2 The ancient Deacon seems to have been a Scripture Reader and Catechist This inferior order of ministers might be revived in the Church, with much advantage in populous districts at the present day. The limitation added; "In the Church where you shall be appointed to serve;" is important, as showing the necessity of a fixed charge, or title to orders. 3 i Tim. iii. 8—13 ; iv. 16. 1 Peter v. 2. 3. 316 CEREMONY OF ORDINATION. The Bishop then lays his hands on the head of every one of them, and " gives them a charge," ' as Moses did to Joshua, when he appointed him his successor ; saying, " Take thou authority to execute the office of a Deacon in the Church of God committed unto thee ;" and this not of men, or as a human invention and appointment, but " in the name of the Father, and of the Son, and of the Holy Ghost." Then delivering to each of them the New Testament, in token of their peculiar calling as Ministers of the written Word of God — he adds, " Take thou authority to read the Gospel," &c. Thus admitted, one of the newly ordained Deacons proceeds to read the Gospel ; which sets forth very solemnly the duty and reward of the faithful servant of Christ. 2 The Bishop and the ordained then receive together the holy Communion ; as a sacred seal of mutual fellowship, a means of grace, and a bond of devotedness to His blessed service, to whom the Deacons present have now engaged themselves. The service closes with an appropriate Prayer for God's special grace upon the newly ordained ; that they may be " modest, humble, and constant in their ministration," and cheerfully " observe all spiritual discipline;"? that " having always the testimony of a good conscience, 4 and continuing steadfast in Christ, they may be found worthy of a higher Ministry." 5 The Bishop's Benediction concludes this solemn office. ORDINATION OF PRIESTS. When the Deacon has " used that office" for a year, he is admissible to the higher order of the Priesthood ; or, to 1 Numb, xxvii. 18—20, 23. Comp. Acts vi. 6; xiii. 3. 2 Tim. i. 6. 2 Luke xii. 35 — 38. In the Prayer-Books of Edward VI. " the Gospel for the day" was appointed to be read. The first edition adds — "putting on a tunicle." 3 1 Peter v. 5. Comp. 1 Cor. xiv. 33, 40. 4 2 Cor. i. 12. 1 Tim. iii. 9. 1 John iii. 21. s 1 Tim. iii. 15. Comp. Luke xvi. 10. In King Edward's Prayer-Book, the service ends here. ORDIXATIOX OF PRIESTS. 317 use a less ambiguous term, the rank of Presbyter.' The preparatory requisites, and the introductory part of the service are nearly the same as before ; indeed, the two services are usually, in practice, incorporated into one, in the manner explained in the concluding Rubric. 2 The Collect, Epistle, and Gospels are suitable for the occasion ; the Epistle treating of the diversity of gifts and offices in Christ's Church; 3 the first Gospel showing the need of spiritual Pastors, and our duty to pray for them ;* and the second describing the marks of a faithful and un- faithful Minister. 6 Very full, clear, and impressive is the Bishop's exhortation immediately following. He points to the high dignity, and sets forth the weighty responsibility of the office to which they are called ; that is to say, " to be Messengers, 6 Watchmen, 7 and Stewards 3 of the Lord ; to teach, and to premonish, to feed and provide for the Lord's family; 9 to seek for Christ's sheep that are dispersed abroad, and for his children who are in the midst of this naughty world, that they may be saved through Christ for ever." ,0 The Bishop then proceeds to urge the deep consideration of this solemn charge. " Have always printed in your remembrance, how great a treasure is committed to your charge. For they are the sheep of Christ, which he bought i "Much confusion has arisen from our translators rendering *pea- 0vrcpoi, " elder," following the letter, and not the spirit of the original. Similarly the Hebrew jns, being rendered " priest" in the Old Testament, has confounded priests with sacrificers. The French, who have the word "prkre" always translate jnb '• sacrificateur.'" Walker's Elem Litur. a See Appendix E. 3 Eph. iv. 7 — 15. 4 Matt. ix. 36 — 38. This passage should be taken in connection with the appointment of the Apostles, in the beginning of the next chapter. Matt. x. 1. 5 John x, 1 — 16. a "hireling," is not one who merely receives hire, or pay, Luke x. 7. 1 Tim. v. 18, but one who does his work only for the sake of his pay, or in a mercenary spirit, thus making a gain of godliness. Comp. Isaiah lvi. 10—12. 1 Tim. vi. 5. Titus i. 11, &c. ts 1 Hag. i. 13. Mai. ii. 7. 2 Cor. v. 18—20. 7 Ezek. iii. 17; xxxiii. 2, 3. Heb. xiii. 17. 8 1 Cor. iv. 1. Titus i. 7. 9 Luke xii. 42. Acts xx. 28. 1 Thess. v. 12. 2 Tim. ii. 2. i o F.wk. xxxiv. 1 Tim. iv. 16. 27* 318 OFFICE OF PRIESTS. with his death, and for whom he shed his blood.' The Church and congregation whom you must serve, is his Spouse, and his Body. 2 And if it shall happen the same' Church, or any member thereof, to take any hurt or hindrance by reason of your negligence, ye know the greatness of the fault, and also the horrible punishment that will ensue." 3 He calls upon them to " consider the end of their Ministry ; and never to cease their labour, care, and diligence, until they have done all that lieth in them, to bring all such as are committed to their charge, unto that agreement in the faith and knowledge of God, and to that ripeness and per- fectness of age in Christ, that there be no place left among them, either for error in religion, or for viciousness in life." 4 How bright a prospect is here set before the candidate for the Ministry ; how high the dignity to which he is called ! — But if the office is indeed "excellent," 6 so it is "of great difficulty :" 6 nor has man either the will or power to perform it of himself. 7 He is surrounded on every side by dangers and temptations ; weakness within, and opposition without. 8 His only resource is earnest prayer for the Holy Spirit, that he may not dishonour his ministerial character, and be a stumbling-block to others. 9 Equal need also there is of Di- vine teaching, as of Divine strength. The Minister must therefore be a man of scriptural study, as well as a man of prayer. The Bible is his armoury; — out of which the weapons both of doctrine and exhortation are to be taken. 10 But, above all ; the convincing eloquence of a holy life is 1 John x. 11—15. 1 Peter i. 18, 19. 2 1 Cor. x. 17. 2 Cor. xi. 2. Col. i. 18. Eph. v. 23—32. 3 Jer. xxiii. 1, 2, 11, 12. Ezek. iii. 18; xxxiii. 7, 8; xxxiv.2, 10. Zech. xi. 17. Mai. ii. 1—9. Luke xii. 45-48. 4 Acts xx. 25. Eph, iv. 11—15. Col. i. 28. iv. 12; 1 Tim. iv. 13—16. 2 Tim. iv. 1, 2. Heb. xiii. 17. s 1 Cor. iii. 9; iv. 1. 2 Cor. ii. 14—16; iv. 1. 1 Tim. i. 12. 6 1 Cor. iii. 10—15. 2 Cor. iv. 7—11. 7 1 Cor. xv. 10. 2 Cor. ii. 16; iii. 5, 6. PhiL ii. 13. s 2 Cor. iv. 8, 9; vii. 5. 9 1 Cor. viii. 9—13 ; ix. 26, %% l « 1 Tim. iv. 13. 16. 2 Tim. iii. 14—17. Titus i. 9. ITS EXCELLENCE AND DIFFICULTY. 319' essential to give effect to the word preached. 1 The Minis- ter's family also should be a school of piety, " a little emblem of a Church ; a pattern of peace and good order, sobriety, and devotion." 2 All these points are fully and affectionately dwelt upon in the Bishop's exhortation. " Consider how studious ye ought to be in reading and learning the scrip- tures, and in framing the manners both of yourselves, and of them that specially pertain unto you, according to the rule of the same scriptures : and how ye ought to forsake and set aside (as much as you may) all worldly cares and studies. 3 We have good hope that you have well weighed and pondered these things with yourselves long before this time ; and that you have clearly determined, by God's grace, to give yourselves wholly to this office ; — so that as much as lieth in you, you will apply yourselves tvholly to this one tiling, and draw all your cares and studies this way ; 4 and that you will continually pray to God the Father, by the mediation of our only Saviour Jesus Christ, for the heavenly assistance of the Holy Ghost ; that by daily reading and weighing of the scriptures, ye may wax riper and stronger in your ministry ; and that ye may so endeavour yourselves, from time to time, to sanctify the lives of you and yours, and to fashion them after the Rule and Doctrine of Christ, i 1 Tim. iv. 16 ; v. 22. 2 Tim. ii. 22 24, 23. 2 Dean Comber. See 1 Tim. iii. 2—5. 4 1 Tim. vi. 9—14. 2 Tim ii. 4 ; iv. 10. Comp. Luke ix. 60, 62 ; xiv. 25—33. 5 1 Tim. iv. 15. ravra peXera, iv rdvrotg "oOi. Comp. Luke ii. 49. John iv. 34. The following passage from Demosthenes, is worthy, not only to be studied, but to be committed to memory by every candidate for the sacred ministry. 'Ey£> ptiv olfiai SeTv tov n's upa eiaidvTa, km rr); rrpdj Bcoii iniprXciag TTpoorarriv iaoptvov, oi\l Trpodpr\piivov tyspcSv apiOpov ayvsve.iv, d\\a tov 8iov o\ov r/yvtvKcvai. k. Avipor. in fine. Not only sinful, but secular pursuits are unbecoming the separateness of the ministerial character, and too frequsntly wholly overlay it, and destroy its usefulness. How painful is it to hear the remark, alas! too common — Such an one should have been bred a farmer, a fiddler, a painter, or a poet, rot her than a Clergyman ! 320 ORDINATION VOW. that ye may be wholesome and godly examples, and pat- terns for the people to follow." ' How strict is the vow, which the candidate for the office of Presbyters is required to take ; and yet how perfectly " reasonable a service." 2 It is not the Popish vow of celi- bacy, or entire separation from all worldly interests and possessions ; but of a holy disinterestedness, a prayerful dili- gence, and a spiritual, unworldly character. " He is neither to be clothed in sackcloth, nor to dig his own grave ;" 3 — but he is to wear the livery of holiness, as God's hired servant, and to be " buried with Christ into his death;" 4 so as to be able to say with St. Paul, " I am crucified with Christ : — nevertheless I live : yet not I, but Christ liveth in me : and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." 5 How powerful and salutary would be the influence of a frequent reflection upon the vows made at ordination, to awaken and excite the Clergy to a zealous performance of every part of their ministerial duty. God grant that the brief consideration which we have now given to the subject, may not be without effect ! 6 In addition to the questions put to the Deacons, (omitting those which are no longer necessary) the candidates are asked by the Bishop, in the presence of the congregation ; " Are you persuaded that the Holy Scriptures contain all Doctrine required as necessary for eternal salvation through faith in Jesus Christ ? and are you determined, out of the said Scriptures to instruct the people committed to your charge, and teach nothing, as necessary to eternal salvation, but that which you shall be persuaded, may be concluded and proved by the Scripture ?" T This question is plainly i 1 Cor. xi. 1. Phil. iii. 13, 14, 17. 1 Tim. iv. 12. 1 Peter v. 3. 2 Rom. xii. 1. 3 Rev. J. Brewster on Ordination Service. 4 Rom. vi. 4- 5 Gal. ii. 20. 6 2 Tim. iii. 15—17. Comp. John xx. 30, 31. 7 Deut. iv. 2. Rev. xxii. 18. " In the primitive ages nothing but the word of God was allowed to decide controversies of faith ; and therefore the holy Bible alone was placed on a throne in Christian councils, as the only judge in all such cases.'' Dean Comber. SUFFICIENCY OF SCRIPTURE. 321 directed against the Romish error of putting Tradition on a level with the inspired Word of God; embodying, what may well be denominated, the vital principle of Protestantism, — that the Bible is the only ride of faith. On this basis the Re- formation mainly rested ; and it is a watch-word peculiarly needful to guard against the intrusion of false teachers at the present day. 1 They are also asked, whether they will " give their faith- ful diligence always so to minister the Doctrine and Sacra- ments, and the Discipline of Christ, as the Lord hath com- manded, and as this Church hath received the same, ac- cording to the Commandments of God :" 2 and " teach their people with all diligence to keep and observe the same?" 3 — Whether they "will be ready to drive aAvay all erroneous and strange doctrines contrary to God's Word ; * and to use both public and private monitions and exhortations, as well to the sick as to the whole, within their Cures as need shall require, and occasion shall be given ?" s Whether they " will be diligent in Prayers, 6 and in reading of the Holy Scriptures, and in such studies as help to the knowledge of the same, 7 laying aside the study of the world and the ilesh?" 8 And whether they " will maintain and set forwards, as much as lieth in them, quietness, peace, and love, among all Christian people, and especially among those of their charge ?" 9 When they have solemnly answered to each of the above 1 See Bp. Hurd's Warburton Lect. xii. and Chillingworth's " Religion of Protestants." P. i. ch. vi. 56, and ch. ii. 2 Col. iv. 17. 3 Matt, xxviii. 20. 4 Acts xx. 29—31. Titus i. 10, 11 ; ii. 1. Rev. ii. 20. 5 Acts xx. 20, 21, 26, 27, 31. 1 Thess. v. 14. James v. 14. 6 Actsvi. 4. Rom. i. 9. Col. iv. 12. 8 i Tim. iv. 13—16. a 1 Cor. ii. 1, 2. Phil. iii. 7, 8. Archbishop Seeker remarks, on these concluding words, " laying aside," &c. " That is, not making either gross pleasures, or more refined amusements, even literary ones unconnected with your profession, — or power, or profit, or advancement, or applause, your great aim in life; but labouring chiefly to qualify yourselves for doing good to the souls of men, and applying carefully to that purpose whatevei qualifications you attain." 9 Matt. v. 9. 322 THE HYMN. questions ; — " I will so do, the Lord being my helper," or in similar words; — the bishop prays for them to Him who has " given the will, that He will also grant the power to perform these things," thus promised ; and " accomplish his work which He has thus begun in them." 1 He then desires the Congregation to pray to God " se- cretly" for the same, " for the which prayers silence is kept for a space." Next follow the metrical versions of the old hymn, " Veni Creator Spiritus," said to have been composed by St. Ambrose, 2 and which is a truly spiritual prayer for the d.vine presence and assistance, by pouring down upon the ordained, the manifold gifts of the Holy Spirit. 3 It is re- peated in alternate verses, by the Bishop, and the Congre- gation, including the persons to be ordained Priests, who are all kneeling. The Bishop then gives thanks to God for the appoint- ment of a regular Ministry, and the great benefits thus se- cured to the Church of Christ; 4 — and prays that we may duly esteem, and profitably use the same, to the advance- ment of God's glory, and the enlargement of his kingdom. When this prayer is concluded, the Bishop with the Priests present lay their hands upon the head of each can- didate, 5 who receive the Divine Commission kneeling, while the Bishop says, " Receive the Holy Ghost for the office and work of a Priest in the Church of God, now committed unto thee by the imposition of our hands. Whose sins thou dost forgive, they are forgiven ; and whose sins thou dost retain, they are retained. And be thou a faithful dis- penser of the word of God, and of his holy Sacraments : 1 Phil. i. 6; ii. 13. In the First Prayer Book it is added, "until the time he shall come at the latter day to judge the quick and the dead." 2 Doubtfully, according to Mr. Palmer. — Orig. Lit. 3 Exod. xl. 15. Isaiah xi. 2, 3. 1 John ii. 27. Rev. iii. 18. Psalm civ. 15. 4 Eph. iv. 8, 11—13. 5 1 Tim. iv. 14; v. 22. 2 Tim. i. 6. For the Priest to join with the Bishop in the imposition of hands, we have the authority of a decree of the ancient council of Carthage, A. D. 398, probably derived from the passage of Scripture first quoted, though by some it be differently interpre- ted. Ecc. Pol, vii. 6, (5.) CEREMONY OF ORDINATION. 323 In the name of the Father, and of the Son, and of the Holy Ghost." 1 The opening words are taken from our Lord's address to his Apostles, when he communicated to them the gift of the Holy Spirit, with authority of Absolution. 2 By us they are used in a somewhat lower sense ; the act of the Bishop being wholly ministerial, and the gifts to be received by the faithful Pastor, being but His ordinary influences, not miraculous powers. If any still object to the use of such strong language, as too bold an assumption of authority for any mere man to adopt, we bid them consider whether anything more is here promised than the Minister of Christ is compelled to seek for, and warranted to expect. Not more forcible than just is the retort of Hooker : — " Remove what these foolish words imply, and what hath the ministry of God besides wherein to glory?" 3 If our Master has said it — " As my Father sent me, so send I you;" 4 and again, — " Lo, I am with you alway, even unto the end of the world;" 5 — surely there can be no presumption in those who rightfully succeed to the Apostolic office, looking to receive, in due proportion, a full measure of Apostolic grace. " The hand which imposeth upon us the function of our ministry" assures us " that he which receiveth the burden is thereby for ever warranted to have the Spirit with him and in him for his assistance and support in what- soever he faithfully doth to discharge duty." So that " whether we preach, pray, baptize, communicate, &c, as disposers of God's mysteries, our words, judgments, acts, and deeds, are not ours, but the Holy Ghost's. Enough, i In King Edward's Prayer-Book the form was simply — " Receive the Holy Ghost : whose sins thou dost forgive," &c. 2 John xx. 21 — 23. We agree with Hooker in taking the " Holy Ghost'' to signify, not the "person," but the "gifts" of the Holy Ghost; nor only or chiefly miraculous powers, (though the gifts of the inspired Apostles were really such :) but also " a holy and ghostly authority over the souls of men, ' which was itself a "xap«7^a, or gracious donation;" as well as an effectual Bupply of divine assistance in the right use of it. Ecc. Pol. v. 77. See also 1 Tim. iv. 14. 2 Tim. i. 6. 3 Ecc. Pol. v. 77. (8) 4 John xx. 21. 5 Matt xxviii. 20. 324 OBJECTION ANSWERED. if in heart we did believe it, to banish whatsoever may justly be thought corrupt, either in -bestowing, or in using, or in esteeming the same otherwise than is meet." ' To return from this digression, the Bible is then delivered to each by the Bishop, saying, " Take thou authority to preach the Word of God, and to minister the holy Sacra- ments in the congregation, where thou shalt be lawfully ap- pointed thereunto." 2 How solemn and emphatic is this inauguration. The Ministers of our Church are set apart to preach the Gospel. This is their peculiar calling. Not to exalt the traditions of men, the ceremonies of the Church, or the dignity of their office. Not even the holy Sacraments, though an important branch of their Ministry, are to occupy their attention in comparison with the fundamental and paramount engage- ment of the ministry of the Word. Nor must we forget that it is the whole of that Word which is now placed in their hands. The New Testament only was committed to the Deacon, as intimating that he was called to a limited and more elementary Ministry. But now, having been tried, and obtained some experience in the things of God, he is summoned to a higher form in the school of Christ, and in- trusted with the whole Canon of revealed truth. Let us earnestly and devoutly pray that the Ministers of our Re- formed and Scriptural Church may be faithful to their call- ing, and "magnify their office:" 3 — not by "preaching themselves, but Christ Jesus, the Lord;'''' 4 — " keeping back nothing that is profitable," 5 — that they may be " pure from the blood of all men, not shunning to declare unto them all the counsel of GW,"- 6 without adulteration or reserve. The newly-ordained [then] take the Communion together, i Ecc. Pol. v. 77, (8.) 2 In the first Prayer-Book, it was ordered that " The Bishop should deliver to every one of them the Bible in the one hand, and the Chalice or cup with the bread, in the other hand." This change was strikingly sig- nificant. For the priesthood of our Protestant Church is thus symbolized, not by the Bible and sacraments jointly , but by the Bible only. 3 Rom. xi. 13. 4 2 Cor. iv. 5. « Acts xx. 20. 6 Verses 26, 27. CONSECRATION OF BISHOPS. 325 as a bond of holy brotherhood, a cup of refreshment from the Lord to prepare them for their arduous but heavenly warfare. Then follows a comprehensive Prayer for the success of their Ministry, and a blessing upon their labours : — " that they may be clothed with righteousness, and that God's Word, spoken by their mouths, may have such success, that it may never be spoken in vain." 1 For their people also we pray, that " we may hear and receive what they shall deliver out of God's most holy Word, or agreeable to the same, as the means of our salvation.'''' 2 That, being ut- tered according to His mind and will, revealed in the Scrip- tures, it may be reverently heard, and cordially embraced ; so that " in all our words and deeds we may seek God's glory, and the increase of His kingdom." 3 The office concludes in the same manner as that lor the Ordering of Deacons. THE CONSECRATION OF BISHOPS. We come now to the " Form of Ordaining or Consecrating of a Bishop," which, though, from its nature, more rarely witnessed, is not the less important. Before we proceed to consider it, let us dwell a little more particularly on the scriptural authority for an Episcopal order, and on the nature of that distinction before asserted to subsist between a Bishop and a Presbyter, as maintained by the Protestant Episcopal Church. We have already seen that the Episcopal power was at first lodged with the twelve Apostles? To these were sub- 1 Psalm cxxxii. 9. Isaiah lv. 10, 11. 2 Thess. iii. 1. 2 Rom. x. 25. 1 Cor. i. 21, 23, 24. 1 Thess. ii. 13. 1 Peter ii. 2. 3 Matt. v. 16 ; vi. 10. 4 Hooker well observes that " things are ancienter than their vamts ;" and " names signifying common qualities ancienter than the restraint of those names." Ecc. Pol. vii. 2, (2.) Thus the office of a Bishop was older than the name of Bishop; the first Bishops being called Apostles. Theodo- re! Comment, in 1 Tim. iii. 1. And the name Bishop at first was common to all Pastors. 28 326 SCRIPTURAL TESTIMONY* sequently added other Evangelists, 1 or preachers of the Gospel, who were sent forth with full powers to form new Churches, or acted as their delegates in the consolidation and government of churches already founded. Such were Paul, Barnabas, Silas, Timothy, &c, who were all called Apostles. 2 They may be divided into two classes. The Apostles proper, including St. Paul, who were " Bishops at large," 3 exercising their authority over the Churches, which they had founded, even when absent; 4 — and the "apostles of the Churches," 6 such as Timothy, Titus, Epaphroditus, &c, who seem to have been nearly analogous to diocesan bishops. 6 Ancient story is decisive respecting the appointment of James to be first bishop of Jerusalem ; and the testimony of Scripture confirms the tradition. 7 That the seven churches of Asia were presided over and governed by Bishops, seems clear from the style of the epistles addressed to their "Angels," or "messengers;" 8 which imply that these Ministers were possessed of supreme authority in their re- spective Churches; 9 in one of which, at least, many Presby- ter-bishops existed long before. 10 i 2 Tim. iv. 5. See Whitby's Preface to Ep. to Titus. 2 Acts xiii. 2; xiv. 4, 14. 1 Cor. ix. 5, 6. Comp. 1 Thess. i. 1. with ii. 6. Also Rom. xvi. 7. 3 Ecc. Pol, vii. 4, 6, (3.) 4 1 Cor. v. 3 — 5. The titles Bishop and Presbyter were sometimes given them; the former being a name of office, the latter of dignity. Acts i. 20. 1 Peter v. 1. See Burton's Hist, of Ch. p. 51, 55. 5 2 Cor. viii. 23. cnroaroXov CKic\r]tTi(M. 6 1 Tim. v. 22. Titus i. 5. Phil. ii. 25. fyw"