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TORONTO : HENRY KOWSELL, KING STREET. 1862. i^ 4 TO THE HONOURABLE AND RIGHT REVEREND THE LORD BISHOP OP TORONTO, THIS LITTLE VOLUME, IN HUMBLE TESTIMONY OP HIS FATHERLY OOUNSELSJ AND UNVARYING FRIENDSHIP, DURING NEARLY HALF A CENTURY, IS, WITH HIS lordship's PERMISSION, AFFECTIONATELY INSCRIBED BY THE AUTHOR. CONTENTS. LECTURE I.— Expediency and Benefit of Forms of ; Prayer ••..■• , ,j LECTURE IL— Scriptural Authority for Forms of Prayer jrj LECTURE III. — Historical Sketch of the Primitive Liturgies, and of the Liturut of tub Church of England 32 LECTURE IV.— The Lntroductory Sentences and Ex- hortation 45 LECTURE v.— The General Confession 58 LECTURE VL-The Absolution 71 LECTURE VIL-The Lord's Prayer 84 LECTURE VIIL— Responses after the Lord's Prayer. —Gloria Pater.— Halleluiah 97 LECTURE IX.— The VENtTE.— The Psalms 108 LECTURE X.— The Lessons 12o LECTURE XL— The te Deum.-Other Hymns after the Lessons at Morning and Evening Prayer. 132 LECTURE XII.-The Apostles' Creed 145 LECTURE XIII.-The Athanasian Crerd 153 f i LECTURE I. EXPEDIENCY AND BENEFIT OF FORMS OF PRAYER. Acts ii., 42.—" And they continued steadfastly in the Apos- tles* doctrine and fellowship, and in breaking of bread, and in ■BIS t van a )' PBAYBES. In all the appointments of Almighty God in reference to His visible Church, we find the greatest caution exercised against a common and dangerous infirmity of human nature,— I mean the passion for excitement and novelty, and the changes and confusions which that temper, if unrestrained, must necessarily lead to. I We readily perceive that the Hebrew ritual was framed^and directed by some such precaution as this. God's ancient people were surrounded with idolaters,— with nations who manifested, in their religious belief and worship, the grossest error and impurity ; and to protect them against the danger of such pollutions, it was necessary to fence his Church, if we may say so, with the strictest and most inviolable safeguards. Their priesthood, ^ therefore, was established and regulated by Divine EXPEDIENCY AND BENEFIT authority ; and their ritual and worship was framed by the same infallible direction. Every thing that pertained to their manner of worshipping God, was taken out of their hands and maintained in His own. lie devised and laid before them, in reference to this sacred matter, what ho knew what would best promote Ilis own glory, and their highest welfare. He did not leave the manner of con- ducting the awful mysteries of religion, to their own inclinations and caprices. They could not remove their Priests and Levitcs from the sacred position in which God had placed them, and elect others, at their will, in their room ; nor could they alter one tittle of the holy worship He had ap- pointed, without incurring His severest displeasure. We can hardly fail, my brethren, to admit that there has been a sympathetic tie between the mem- bers of the Church of God in every age ; that we can trace up our connexion, link by link, not with Apostles and Prophets only, but with Moses, with the Patriarchs, with the first father of mankind. In spiritual, as well as in natural things, our con- nexion is intimate and direct even with the first representative head of our species. If "in Adam all die," we may trace up to Adam the first indi- cation of the promise that " in Christ should all be made alive." With this connexion between the members of the i OF FORMS OF PRAYEK. Church of God in every age recognized and avowed, it would be strange to think tha; the first princi- ples by which that connexion is to be maintained, should not be perpetually in force. It would bo strange to think that, if the Church of God is, to the end of time, to be a regular and orderly fabric, — certainly not worse under the Christian than under the previous dispensations, — every cohesive influ- ence, every thing that could maintain it in this order and strength, was to be destroyed and perish* The Prayers mentioned in the text, — for it is remarkable that in the original Greek they are so designated, "i/ig prayers," — refer evidently ot something regulated and established ; to something apparently as closely connected with the frame- work and order of the Church, as then constituted by the Apostles, as was their doctrine, their fellow- ship and communion. And it was natural it should be so. If no safeguard was meant to be estab- lished against the effects of the natural passion for novelty and excitement in public worship, the destruction of the unity, and not less of the purity of the Church would be inevitable. In Prayers, then, as well as in doctrine and fellowship, we may feel assured that something was established and acted upon in the Church of God from the beginning; and was meant to continue from the beginning to the world's end. We are, EXPEDI'SNCY AND BENEFIT I ' hife I by no means, to imagine that a form of public prayer has been maintained in the Church merely as a matter of taste, or of expediency. We are to consider that there is a higher sanction for its use ; that it was employed in the Jewish Church, and that, in the Christian Church, it can be traced up to the Apostles' times. Inquiry, then, into the value and importance of Forms of Prayer generally, and the excellency of our own Liturgy in particular, will prow,, I trust, both profitable and interesting. Many admire, and statedly employ, that ritual by which our public devotions are directed, without being fully ac- quainted with the grounds of their admiration and preference : of such the reverence and attachment can only be heightened by examination. Others, perhaps, with some vague feeling of respect for it, shew by their practical inattention to its spirit and directions, that they are not duly alive to its value and importance. These, by tracing up its origin, and ascertaining its scriptural character, and the sanction afforded to its use by the practice of the earliest and most devout Christians, will feel them- selves under a weightier obligation to yield to it a heartfelt reverence, and employ it with a faithful and pious spirit. While the result of such an exami- nation will be to thank God the more heartily for our Liturgy, it may bo hoped that it will also incite ' f i d the )f the hem- it a ithful xami- y for incite I « OF FORMS OF PRAYER. 9 US the more, in our addresses to tb'* throne of grace, to *' pray with the spirit, and to pray with the understanding also." It has been well said, that ''^ if there is to be any such thing as united worship, a congregation must consent to pray in the words adopted by the min- ister. Each man cannot be at liberty to use his own language : else, instead of union, there would be only confusion. Then the question is, which words are best and most appropriate, — those which, carefully composed of old by many holy men, have descended to us consecrated, a..s it were, by the affectionate reverence of successive generations ; or those which, on the spur of the moment, are con- ceived and uttered by the single individual who officiates ? In the presence of those of our fellow mortals whom the claims of duty and custom require us to reverence, — before our sovereign and our rulers, — we should not thus be careless of our de- portment or our language. In seeking their favour or their aid, we should express ourselves with humil- ity, and frame with caution the words in which our entreaties are clothed. In what manner, then, should we enter into the presence of the King of kings ? In His awful presence, should we venture to be heedless of our conduct, or careless of our words ? Should we breathe before His throne, the unchas- tened promptings of the mind, or the uncorrected 10 EXPEDIENCY AND BENEFIT effusions of the heart ? When the cherubim and seraphim in heaven veil their faces before the Lord of glory, " how should we, who are but dust and ashes, take upon us to speak unto the Lord?" Even in the pure days of primitive Christianity, St. Paul censures the Corinthians for an improper exercise of the gifts of the Spirit in the offices of prayer. And if inspired men sometimes perverted the gift of utterance, so as to mar the decency and destroy the efficacy of public worship, how much more likely are uninspired men, in the delivery of unpremeditated prayers, to fall under this condemnation of the Apostle ? If it be asserted that the utterance of the first awakened feelings of the heart, without the for- mality of preparation, is likely to be accompanied with a warmer zeal in the speaker, and to beget a more lively interest in the hearer, than where the subject of their prayers is known beforehand ; >yc have to allege, in reply, the danger that the zeal of the speaker may rise into an unbecoming and unedifying vehemence, and the interest of the hearer degenerate into an unfruitful curiosity. Success, too, in this manner of praying, must depend much upon a variety of contingencies which cannot always be brought into favourable operation. ^*One man," it has been well remarked, "may have a lively imagination, a chastised judgment, a I OF FORMS OF PRAYBR. 11 and jord and nity, •oper !es of erted 3ency , how 1 the under e first le for- >amed e^et a ire the |d; we lc zeal g and if the ■iosity. must which Iration. "may lent, a retentive memory, a readiness of language ; and others may be able with sufficient propriety, to express the wants of a congregation. Another may be destitute of these advantages, and, though with a heart as feelingly alive to the sense of his necessities, be little competent to give them utter- ance." Nor will the same man find ir* himself the same capabilities at all times. His mind will sometimes be confused ; his memory will occasion- ally fail him. And what is a more serious objection, the petitioner, in adopting this manner of praying, will be apt to consider himself rather than the people. There is a risk that his own feelings, opinions, and circumstances will influence his prayers, and give them a tincture and expres- sion perhaps little in harmony with the sentiments, the wants, and desires of those on whose behalf he is addressing God. The littleness of his own concerns may thus be prominently set forth, while the necessities and supplications of hundreds are not expressed. This will lead to needless pro- lixity on some topics, and corresponding neglect of others ; to a sameness and mannerism, very different from the rich, and copious, and compre- hensive uniformity of our Liturgy. An objection often alleged against forms of prayer is, that weariness is apt to be begotten by the frequent repetition of the same supplications, •9 J 12 EXPEDIENCY AND BENEFIT which produces inattention, and is consequently an impediment to devotion. In this case, however, the fault must be not in the form^ but in the heart : it is chargeable only upon the individual himself, who permits such languor or listlessness of feeling to check the proper influence of sound words and sound doctrine. But we deny that such is a general or legi- timate effect of the habitual and familiar use of what is confessedly appropriate and good. It is a striking fact that, in the Bible itself, the essential truths are few and simple. These we are never tired of referring to, never weary of repeating ; and so far from seeking new things in the compass of the sacred volume. Christians in general rather delight to rep eat and apply those few passages, which are in the memories and the mouths of all, and which embrace the most obvious sources of conso- lation and the plainest exhortations to duty. We may add that, for the animating of devotion, novelty, if it be not an incompetent, is certainly an improper instrument. We are often warned in Scripture against the love of some " new thing," and the indulgence of "itching ears;" and nothing, surely, can be more contradictory to the meaning of these cautions than to seek for the entertainment of the mind, or the gratification of the curiosity, in the solemn business of devotion. This passion it is, which has been the main source OF FORMS OF PRAY Ell. 13 tly an ir, the rt: it f, who iing to sound )r legi- )f what briking truths ired of i so far of the delight ich are 1, and conso- • votion, rtainly ned in hing," " and to the for the tion of votion. source of all the wild speculations in religion, and the distracting novelties which have rent the Christian world so much asunder, and have given so much occasion to the adversaries of Christianity to rejoice. In the performance of these sacred duties, our own necessities as weak and sinful cre-itures, and the mnjesty and h)ving kindness of that God to whom our petitions are directed, should be the tirst and enirrossinc; feelinjc of our minds and liearts. A sense of our depravity, the recollection of our sins, and a becoming recognition of the glory and goodness ot our God and Saviour, will be incitements to fervency in devotion wliich no novelty could aid, and which no frequ'^ncy of repetition should impair. ^n allowing to extemporaneous prayer all the advantages to which it can lay claim, it is not to be forgotten that every prayer thus uttered is nothing more than ii form to those who hear it; a form, too, attended witli the peculiar disadvantage of being previously unknown to the audience. *' In this case," says Archdeacon Paley, " the listeners are confounded betwixt the attention to the minister and their own devotion. The devotion of the hearer is necessarily suspended until a petition be concluded; and before he can assent to it or properly adopt i;;, — that is, before he can adopt B 14 EXPEDIENCY AND BENEFIT I i t W 1 ! i the same request to God for himself and from him- self, — is called off to keep pace with what succeeds. Add to this, that the mind of the hearer is held in continual expectation, and detained from its proper business by the very novelty with which it is gratified." — May we not say, indeed, with another writer, that " the absence of a Liturgy goes far to destroy the union of the whole assembly in prayer. The worship, then, resembles rather the service of the Jewish temple, where the priests alone entered into the sacred place, while the people were restrained without, than the liborty of the Christian Church, where the veil being removed by the death of Jesus, we may all approach, with holy boldness, the presence of the Lord, and find grace to help in every time of need. How can a congre- gation enter with full feeling into supplications, the precise nature of which they cannot anticipate the moment before they are uttered ? There is thus rebuilt betwixt them and the open face of God, that partition-wall, which it was the business of the Redeemer to destroy." What I shall add upon tlie value and importance X)f a Liturgy, will be condensed from that great and excellent divine, Bishop Jeremy Taylor. 1. It is a great bond of union ; for since God hath made faith, hope, and charity, the ligaments of the communion of saints, so common prayer is # '4 s ■4k ji ■i 4 jl 1 ■I OF FORMS Oi PRAYER. 15 •tance it and God Iments 'er is a great testimony of the same faith, and common hope, and mutual charity ; because they confess the same God whom they worship, and the same articles which they recite, and labour towards the same hope, praying for each other in the same sense and to the same purpose. And thus St. Ignatius says, "All meet together and join at the same time in prayer. Let there be one mind and one prayer." Anciently, indeed, the same forms of prayer were so much the instrument of union, that it was the only bond of the society of Chris- tians ; for their creeds may be reckoned a part of their Liturgy. That a public Liturgy was the great instrument of communion in the primitive Church, appears from this, that excommunication was termed an exclusion from a " participation in the public meeting and prayers ;" and therefore, the more united the prayer is, it is the greater in- strument of union. 2. Without prescribed forms, prayers may be contradictory in doctrine, and therefore in oppo- sition to the Spirit. And how can we say Amen to the prayers of those who preach contradictory doctrine ? For in introducing our opinions into our devotions, and making every school-boy point become our religion, and God himself, as far as wo can, a party to our wranglings ; instead of attend- ing to our addresses to Him, we are led to consider M 16 EXPEDIENCY AND BENEFIT i whether such and such a point is true or not ; tind by the time that we have tacitly discussed one point, wo are driven upon another perhaps as ques- tionable as the first, — to the great discomposing of the spirit of devotion. These are inconveniences avoided in set forms of prayer ; for we know before- hand the conditions of our communion, and to what we are to say Amen. 3. In extempore prayer, the people must either iiave implicit faith in the minister, and then may most easily be abused ; or if they have not, they can- not join in the prayers, nor can it become to them an instrument of communion, but by chance and irregularly, and that after the prayer is over. For till then they cannot judge ; and before they do so they cannot say amen ; and till amen be said there is no benefit of the prayer, nor any union of hearts and desires, and therefore, as yet, no com- munion. Without public forms of prayer there cannot bo any security given that our prayers shall not be turned into sin. If these be not prescribed and pre-considered, the people will go to church withojU confidence that they shall return with a blessing. For they know not whether God shall have a present made of a holy oblation ; or, whether the minister will stand in the gap, or make the gap wider. 4. Public forms of prayer are a great security iili OF FORMS OF PRAYER. 17 and '. one ([ues- ngof ences cfore- ( what either I may jy can- ) them 56 and I over, e they said^ lion of com- there rs shall Scribed jhurch iwith a shall ; or, ir make jcurity and basis to the religion and piety of the people. All that the great mass of believers know of their religion is gathered perhaps from the offices of their habitual devotion, and they cannot know it better than by those forms of prayer which publish their faith and their devotion to God. Thus St. Paul, when he gave an account of his religion, did it not by a mere recitation of its articles, but by giving ai) iiccount of his manner of worship, — his liturgy, as it might be termed : " after the manner which they call heresy, so ivorship I the God of mv fathers." 5. Add to this, that there is no promise in Scrip- ture that he wlio prays extempore shall be heard the better, or that he shall be assisted at all to such purposes ; and therefore to innovate in so high a matter, without a warrant to command us, or a promise to warrant us, is no better than vanity in the thing, and presumption in the person. He, therefore, that considers that this way of prayer is without all manner of precedent in the primitive Church, against the example of all famous churches in all Christendom, in the whole descent of fifteen ages, without all command or warrant of Scripture ; that it is unreasonable in the nature of the thing, against prudence, and the best wisdom of humanity, because it is without deliberation ; that it is an innovation in a high degree, without b2 t5r 1 18 EXPEDIENCY AND BENEFIT, Ac that authority which is truly, and by inherent and ancient right, to command and prescribe to us in external forms of worship ; that it is much to the disgrace of the first reformers of our religion ; that it gives encouragement to the Church of Rome to quarrel, with some reason and more pretence, against our Reformation ; that all heresies may be brought into our prayers, and oifered to God in behalf of the people, with the same authority that any truth may, — all the particular matters of our prayers being left to the choice of all men of all persuiisions ; where actually there are, in many places, heresy nud blasphemy, impertinency and illitonite rudenesses put into the devotion of the most solemn Jays and the most public meetings ; when we consider these things, we shall find that particular men are not fit to be entrusted to offer in public, with their private spirit, to God for the people, in such solemnities, in matters of so great a concernment, where the honour of God, the bene- fit of the people, the interest of kingdoms, the being of a churcj, the unity of minds, the uni- formity of practice, the truth of persuasion, and the salvation of souls, are so much concerned as they are in the public prayers of a whole national church. An unlearned man is not to be trusted, and a wise man dare not trust himself: he that is gnorant, cannot ; he that is knowing will not. '-■rl 10 LECTURE 11. SCRIPTURAL AUTIIORITV FOR FORMS OF PRAVER. 2 T.MOTHY i., 13.-«^HoU fast the form of sound words which thou hast heard of mc.' ' Forms of prayer, as we have seen, are not only useful, but necessary. They are a great bond of union,~the great cement of the communion of saints. Without them we should have confusion in our devotions, and perhaps false doctrine min- gled with our addresses to heaven. And we have shewn that no argument can be advanced against the propriety and benefit of such forms, which will not apply, with equal force, to prayers that are delivered without premeditation. But the Church, although her rules and appoint- raents are shown to be so wise and usefu^, has followed a better guide than expediency. This would be a capricious and uncertain direction • and one generation, even one individual, differing from another, would have power to subvert all thlt had been previously settled and adopted. The Church acts upon a sounder principle in her forms of I ) ; : i t 20 SCRIPTURAL AUTHORITY worship as well as in her system of government ; she takes the Word of God, and not the counsel of man, as her guide. And so we are able to shew that, in the Holy Scriptures themselves, a sanction is given to the use of Forms of Prayer, and that they furnish numerous examples of the adoption of such forms. 1. The Song of Moses and of the children of Israel, on the shores of the Red Sea, after they had been miraculously delivered from the pursuing armies of Pharaoh, is to be regarded as a Litur- gical form. For it is not to be snpposed that when their deliverance became the subject of their united praises, the thousands of Israel in promiscuous assemblage raised their spontaneous and unpre- meditated acclamations of gratitude along those desolate shores ; that the shout of glory to the Lord rang with unchastened fervour ; that each poured forth his own sentiments of thankfulness according to the promptings of his own grateful heart. Moses, we must believe by Divine direction, l)repared the words of praise in which his delivered countrymen were to express the sensations of their overflowing hearts, so that no confused or inappro- priate strains should mar the harmony of the universal song. For, unless thus prepared, we cannot conceive how Miriam and the women who accompanied her with timbrels and dances, should have joined simultaneously in these acknowledg- 1 FOR FOUMS OF PIIAYKR. 21 nent ; isel of ^ ) shew notion d that tion of iron of )Y they irsuing Litur- Lt when united iscuous unpre- r those to the t it each fulness jrateful ection, jlivered )f their lappro- of the ed, we en who should )wledg- 1 :-3 mcnts of praise. Not only, indeed, does this circumstance prove it to have been a forniy but Miriam's share in the exercises of tliat joyous day affords a precedent, as venerable from its antiquity as from its sanction from above, to the responsive portions of our public prayers and praises. "If prayers," says Hooker, *' were no otherwise ac. cepted of God than being conceived always new, according to the exigence of present occasions, — surely we cannot excuse Moses, who gave such occasion of scandal to the world, by not being contented to praise the name of Almighty God, according to the usual naked simplicity of God's Spirit, for that admirable victory given them against Pharaoh ; for that very hymn of Moses grew after- wards to be part of the ordinary Jewish Liturgy." 2. In the twenty-first chapter of Deuteronomy, we find a deprecatory form of prayer, appointed to be used by the elders and judges of Israel, in whose neighbourhood a secret murder might be committed : " Our hands have not shed this blood, neither have our eyes seen it ; be merciful, Lord, unto thy people whom thou hast redeemed ; and lay not innocent blood to thy people of Israel's <3harge." — These specific words of deprecation would surely not have been furnished, if they were not considered to be expedient, and preferable to any unpremeditated manner of expressing the same thing. ii M !' I ii.iU 22 SCRrPTURAL AUTHORITY 3. In the twcr.ty-sixtli chapter of Deuteronomy, a form is furnished to those who came forward with the offering of their tithes and first-fruits: " And thou shalt go unto the priest that shall be in those days, and say unto him, I profess this day unto the Lo|jl my God, that I am come into the country which the Lord sware unto our fathers to ^ivo US And thou shalt speak and say before the Lord thy God, a Syrian ready to perish was my father, and he went down into Egypt and sojourned there with a few, and became there a nation great, mighty, and populous Then shalt thou say before thy Lord thy God, I have brought away the hallowed things out of mine house, and have also given them unto the Levite, and unto the stranger, to the fatherless, and to the widow, according to all thy commandments which thou hast commanded me." — Here, we observe, are three different forms to be used on this particular occasion; and we are not allowed to doubt that the reasons were wise and strong why these words should be 2:^repared for the people, rather than that they should express themselves at the moment as feeling might prompt. 4. In the twenty-seventh chapter of the same Book of Deuteronomy, where are recorded the curses of God against certain crimes, the Levites were commanded to declare, in a specified form of words, those awful denunciations ; and, — rendering FOR FORMS OF PRAYER. 23 nomy, rward fruits : rail be lis day ito the to give .0 Lord father, 1 there great, ou say w-ay the vc also pnger, Iding to landed forms l^Ye are •e wise \epared express |rompt. same 5d the levites )rm of Idering it thus a responsive service, — the people, at the close of each denunciation, were required to»answer Amen. 5. In the tenth chapter of the Book of Numbers, a prepared form of words is given, in which the priests of Israel were required to bless the congre- gation : *'The Lord bless thee, and keep thee ; the Lord make his face to shine upon thee, and be gracious unto th.e ; the Lord lift up the light of his countenance upon thee, and give thee peace." G. On the occasion also of a public fast, the priests under the Law were commanded to use this form of supplication, — "Spare thy people, Lord, ard give not thine heritage to reproach that the hea- then should rule over them." 7. In tlie Psalms of David we have a whole Book of Forms of devotion, suited to every occa- sion either of lively praise, or of humble suppli- cation ; and it is easy to perceive that most of these beautiful pieces of devotion were composed expressly for tlie service of tlio temple. 8. In the twenty-ninth cliapter of the second book of Chronicle's, we have a direct testimony to the use of Forms, when Ave are told that " Heze- kiah the king, and the princes, commanded the Levites to sing praise unto the Lord with the words of David and of Asaph the seer.'' 9. In the twenty-third chapter of the first Book iiiiii II: I' I 24 SCRIPTURAL AUTHORITY. of Chronicles, it is mentioned, as forming n part o ' the stated duty of the Levites, to " stand every morning to thank and praise the Lord, and like- wise at even ;" and in reference to this appoint- ment, we are informed in the Book of Nehemiah that it was the office of the Levites to " praise, and to give thanks, according to the commandment of David, the man of God, ward over against ward." A testimony, moreover, is contained in the same chapter to the ancient usage : '^ For in the days of David, and Asaph of old, there were chief of the singers, and songs of praise and thanksgiving unto God." 10. In the third chapter of the Book of Ezra, it is expressly stated, that " when the builders laid the foundation of the temple of the Lord, they set the priests to praue the Lord after the ordi- nance of David, king of Israel ; and they sang together hy course in praising and giving thanks unto the Lord." Here we have proof, from the formality and regularity of the whole proceeding, that Viform of thanksgiving was used. 11. In the 14tli chapter of the prophet Ilosea, the people of Israel are exhorted, in returning as penitents to God, to " take with them ivords, and turn unto the Lord, and say unto Him, Take away all iniquity and receive us graciously : so will we render the calves of our lips." If ' FOR FORMS OF PRAYER. 25 part * I every 1(1 like- ppoint- jhcmiah ise, and ment of ward." lie same 5 days of if of the ing unto ■ Ezra, it lers laid they set the ordi- ey sang g thanks rom the ceeding, ;t Hose a, irning as \ords^ and ike away |o will we 12. To these sanctions for a Form of Prayer, containea in the Scriptures of the Old Testament, we may annex the fact that the Jews regularly made use of a Liturgy in their synagogue worship, of which many portions arc at this day extant. It is certain that these Forms of Prayer were very ancient, and it iS probable that they originally received the sanction of some Divine authority : at least, the circumstance of our Saviour's joining regularly in the worship of the synagogue, wlierc such forms were used, would imply His approba- tion of that manner of praying to and praising God. " Their books of Common Prayer," says Hooker, *' contained partly hymns taken out of the Holy Scriptures, partly benedictions, thanksgiv- ings, supplications, penned by such as have been from time to time the governors of that synagogue. These they sorted into their several times and places, some to begin the service of God with, and some to end ; some to go before, and some to fol- low ; and some to be interlaced between the divine readings of the Law and Prophets. Unto their custom of furnishing the Passover with certain Psalms, there is not any thing more probable than that the holy Evangelist doth evidently allude, saying. That after the cup delivered by our Saviour unto his Apostles, they sang and went forth to the mount of Olives." M 26 SCRIPTURAL AUTHORITY. i \ \^ f.\ ir,' 13. But the precedent for the use of Forms of Prayer did not cease with the Jewish dispensation. Our Lord, in answer to the request of His disciples that He would teach them to pray, as John also taught his disciple^ — that is, that He would give them afo7'm of praijcr^ which should be a sign that they were his disciples, and in communion one with another, — instructed them to use that form which we usually designate as the Lord's Prayer. And of this prayer wo are to remark, that it does not consist of sentiments or expressions at that time first formed by our Saviour ; but, excepting the clause, " Forgive us our trespasses, as we forgive them that trespass against us," every part is taken from tlie Jewish formularies ; so that, in the main, the prayer was framed from expressions previously in use, and then only combined and adapted for a Christian service. 14. Thrice did our blessed Lord, — and who shall presume to call this a " vain repetition," — exclaim, in his agony in the garden, "Father, if it be pos- sible, let this cup pass away from me ;" and thrice he pronounced these words of resignation, " Noi my will, but thine, God, be done." In his an- guish on the cross, he cried out in the prepared words of the Psalmist, " My God, my God, why hast thou forsaken mc ;" and in this form of words, he yielded up his last breath, " Father, into thy III ! ;|i|ll ;■■/' FOR FORMS OF PRAYER. 27 >rm3 of isation. isciples tin also lid give ijrn that )nc with m which L-. And ices not bat time ting the e forgive , is taken ho main, •cviously cd for a ^vho shall -exclaim, be pos- Ind thrice |n, "Not n his an- I prepared rod, why |of words, into thy hands I commend my spirit." After his resur- rection Jesus appointed this form of words for the performance of Christian baptism, " Go ye and teach all nations, and baptise them in the name of the Father, and of the Son, and of the Holy Ghost ;" a form which is still preserved and used in all churches which observe this rite of initiation into the Christian covenant. 15. The Apostle St. Paul concludes several of his Epistles with the same words of benediction; and the Scriptures generally present us with sen" tences of prayer and praise, suited for our adoption and use. Whenever the Apostles are said to have prayed or sung zvith one accord^ their prayers and divine songs must have been previously composed ; and as has been well observed, "this necessary conse quence of the historical assertion proves every thing that wo want respecting the evangelical authority of stated forms." Paul and Silas in prison are re- presented as having prayed and sung praises to God ; but we cannot understand how they could do so, so as to be heard by the other prisoners, unless they joined in the same prayers and the same songs ; for otherwise, instead of really praising God, they would have confused and disturbed each other. The very words of one of the early pre- composed forms are inserted in the Acts (iv. 24-30.) A« it is there plainly expressed that the voices of ilijil' I iiini 28 SCRIPTURAL AUTHORITY the assembly were lifted up in conjunction, such conjunction could not have occurred in an extem- porary prayer. 16. St. Paul prays that his converts at Rome might " with one mind and one mouth glorify God ;" which, as a learned writer remarks, certainly " re- fers to the doxologies and litanies accustomed to be publicly used in the Church, but can have no definite meaning, if the interpretation by which dissenters have perverted it, be received." — The practice of each having a psalm, a doctrine, a tongue, as mentioned in the fourteenth chapter of first Corinthians, affords, by St. Paul's condemnr.- tion of it, a strong evidence in support of our posi- tion. It furnishes, in short, a direct parallel to the question, upon this point, between the Church and those who separate from her communion. — Such passages also as this in Colossians, " teaching and admonishing one another in psalms, and hymns, and spiritual songs ;" and this in Ephesians, " speaking to yourselves in psalms and hymns and spiritual songs," must, on this unavoidable principle, have related to fixed forms. " Hymns and psalms," says Hooker, " are such kinds of prayer as are not wont to be conceived upon a sudden ; but are framed by meditation beforehand^ or else by prophetical illumination are inspired, as at that time it appeareth they were, when God by VOR FORMS OV PRATBK. 29 [1, such extem- t Rome God;" ly " re- )ined to lave no y which ."—The trine, a lapter of ndemnr.- our posi- rallel to I Church nion. — jtcaching hymns, hesians, hymns voidable Hymns inds of upon a rehand^ ired, as God by extraordinary gifts of the Spirit enabled men to all parts of service necessary for the edifying of his Church." 17. If from earthly assemblages we direct our contemplations to the worship of the first-born, and of just spirits made perfect in heaven, we have even there, in the adorations also of the Cherubim and Seraphim as revealed to us, strong testimony in favour of a form. Of the?e glorious and glorified spirits, this is represented to be the 'Continual song, '* Holy, holy, holy Lord God Almighty, which was, and is, and is to come." The four and twenty elders respond the chaunt of praise in this unva- rying form, " Thou art worthy, Lord, to receive glory and honour and power ; for thou hast cre- ated all things, and for thy pleasure they are, and and were created." And the multitude which no man can number, who surround the throne of the Eternal, are never weary of repeating this same form of praise, " Blessing, and honour, and glory, and power, be unto Him that sitteth upon the throne, and linto the Lamb for ever." If, then, the holy men of the old time before us prayed to and praised God in a set form of words; if both Jews and Christians thus "lift up their voices with one accord to the God and Father of all;" if the Son of God himself used forms of prayer during His sojourn upon earth, and breathed c2 f'^'^ 30 SCRIPTURAL AUTHORITY iiiiJ i illii m !|ii away his life upon the cross in the precornposed words of the Psalmist; if the worshippers in heaven acknowledge the glory of the Eternal in a form of words; it were strange if Christians, at this day, should reject this manner of prayer and praise, so long established and in so solemn a manner sanctioned. We have, further, a testimony in favour of forms of prayer from thoac who, in practice, have departed from the ancient custom of worshipping God. Calvin, an innovator in some important parti- culars upon the primitive usages of the Church, wrote thus, — " I strongly recommend that there should be a fixed form of prayer and ecclesiastical rites, from which it should not be lawful for the pastors in their office to depart. There ought to be an cstabli«*hed Cathcchism, an established mode of administering the Sacraments, and also a public form of prayer." Baxter, a non-conformist, uses the following language, — " The constant disuse of forms is apt to breed giddiness in religion, and it may make men hypocrites, who shall delude themselves with conceits that they delight in God, when it is but in tnose novelties and variations of expression that they are delighted." Matthew H^nry and Du. Watt.s, who were !• FOR FOKMH OF PRAYER. 31 Q posed ers in ]\ in a ms, at rer and emn a I ouv of e, have Kipping t parti- Church, Lt there giastlcal for the ught to jd mode a public )llo\ving s is apt y make res with is but in lion that dissenters from our communion, have furnished several forms of prayer, which they recommend as useful helps at the throne of grace. And Christians of every persuasion and denomination, constantly sing by prepared forms. What, there- fore, is lawful and expedient in praise, cannot be less so in prayer. But while such, my brethren, is the acknow- ledged value and benefit of a "form of sound words" in prayer, we must remember that no words, however appropriate or excellent, will be heard in heaven, unless they proceed from the heart as well as from the lips of the worshipper ; and that we must, therefore, not only trust in God to hear and answer our prayers, but look to Ilim also for the spirit to pray aright. Eaducd with this heavenly grace, we may enter into the courts of the Lord's house, doubting not that, although the heaven and the heaven of heavens cannot contain Him, — much less these houses of mortal fabric and contrivance, — yet will He " have respect unto the prayer of His servants, and to their suppli- cation, and will hearken unto the cry and the prayer which His servaiits pray before Him."'" * 1 King«, viii. 28. iho were ^^^ IT I "f^^ m 92 LECTURE ni. ! Wf tli IMI HISTORICAL SKETCH OF TRE PRIMITIVE LITURGLES, AND OP THE LITURGY OF THE CHURCH OF ENGLAND. Acts iv., 24. accord." -" TUey lifted up their voice to God with one From the sanction afforded to Forms of Prayer in the Scriptures of the Old and New Testament, and from the practice which is known to have prevailed in the religious services of the Jewish Church, we can readily understand that the introduction of Liturgical compositions into tho Christian Church would have been very ancient and very general. The words of our text would indicate the Apostolic practice in this respect ; and what thef/ commenced, the church would certainly continue. If the first followers of the Lord Jesus " lifted up their voices to God with one accord" in prayer, it is not likely that those that came after them would deviate from the practice. We have, indeed, the most abundant testimony that this was actually the case ; we have in existence Liturgies, under various names, tha • hud been used in the Christian Church from a very early date. !l! ' -f 1 HISTORICAL SKETCH, Ac. 33 JRGIKS, witli one •ayer in mt, and »evailed rch, we ition of Churcli reneral. postoUc nenced, he first r voices ►t likely deviate ic most le case ; various Church A careful examination of these ancient Liturgies would lead us to the conclusion that they may all be reduced to four primitive or original ones, — constituting the basis of all the rest that came into use. These four, it can be proved, were used in different churches from a period of the most remote antiquity. The first may be called tho Great Oriental Lituugy, — as having prevailed in all the Christian Churches from the Euphrates to the Hellespont, and from the Hellespont to the southern extremity of Greece. The second was the Alex- andrian, which, from time immemorial, has been the Liturgy of Egypt, Abyssinia, and the country extending along the Meditcrrannean sea towards the west. The third was the Roman, which pre- vailed through the whole of Italy, Sicily, and the civil diocese of Africa. The fourth was the Gal- LICan, which was used throughout Gaul and Spain, and also in ancient Britain and Ireland.* These four great Liturgies were evidently the parents of all the forms now extant, — of all which can, in any quarter, be discovered ; and their anti- quity is so SQv^ remote, and their use was so extensive in those ages in which bishops were most independent, that it seems ditfioult to place their origin at a lower period than the Apostolic age. The substantial uniformity observable in them ^ Palmer'd Origir.es Liturgicse. I I 34 HISTORICAL SKETCH OF THE PRIMITIVE \'\ li r i; UIAiii* I ! i throughout vast districts of the primitive church, and at a time when the liberty was possessed, and undoubtedly exercised by individual Churches, of improving their formularies of worship, is a satis- factory proof of their Apostolic origin ; for with the possession of such a liberty, nothing could have prevented an infiaitc variety of sucli formularies, unless there had been a uaiversal deference to the Apostolic source from which their great models were drawn. It is probable that the Christian Liturgies wore not at first committed to writing, but preserved by memory and practice. This, however, did not prevent a substantial uniformity from being main- tained ; and that this was tlie case is evident from abundant testimonies of the Fathers, — all of which go to shew that the baptized Christians were familiar with every part of the service. The order of the parts was always preserved, — the same rites and ceremonies continually repeated, — the same ideas and language, without material alteration, handed down from generation to generation. The people always knew the precise points at which they were to repeat their responses, chaunt their sacred hymn, or join in the well-known prayer. The preservation, therefore, of uniformity by this means in different Churches, would cause to be exhibited, even after the lapse of several centuries, a substantial uniformity in them all. i!i ■"% church, ed, and chcs, of a satis- for with lid have mlarics, encc to t models ries were crved by did not njT main- ent from of which ,n3 were he order ,me rites he same [iteration, n. The at which ,unt their prayer. ly by this ise to be Icenturies, i AND CUUKCH OP ENGLAND LITURGIES. ^ We have allusions in many Christian writers in different ages to these several forms of devotion. By many, quotations arc given from them ; and a comparison of tliosc allusions and quotations shews, that the Liturgy which was used, for instate., in the sixth century was identical in substance with that which is found to have byen in use in the second century. Wc may take, for example, the Liturgy of St. James, as it was called, — one of the brandies of the great Oriental Liturgy. In the year GUI, two hundred and twenty-seven bishops, in a Council at Constantinople, in a question whicii was discussed about the wine in the Eacharist, appealed to the written Liturgy of St. .James as a standing and recognised authority. In the year 451, more than two hundred years earlier, the heretical sect of the Monopliysitcs formally separated from the Church Catholic; but they, as well as their orthodox brethren, retained the Liturgy of St. James. This shews that both parties must have viewed it as an ancient composition, dating before any distinctions in doctrine arose. St. Jerome, about A. D. 892, quotes expressions out of the same Liturgy of St. James, as part of their daily service. Chrysostom, still earlier, furnishes the same sort of testimony to its use in his time; and Cyril of Jerusalem, about half a century before him, attests its established use in his time. >i:;(ll! I I* I! <'-..i!li: I! ! ;: i - j 1 1 36 HISTORICAL SKETCH OP THE PRIMITIVE We have another branch of tho great Oriental Liturgy, called the Liturgy of St. Clement; which, in order, substance, and many of its expressions, shews itself to be identical with that of St. James, and making it manifest that they had tho same origin. This Liturgy is repeatedly quoted by writers in the fourth century ; but we have direct testimony to its greater antiquity. Justin Mar- tyr, in the second century, describes the order of the Christian Liturgy in his days ; and as fur as his descrption goes, it agrees exactly' with the Liturgy of St. James. So that, although the latter is not known bi/ this namn earlier than the com- mencement of the fifth century, its use, in sub- stance, can be traced back to within one hundred years of the Apostles' times. And if it were then in use, the infernce is most natural that its origin was much earlier : in fact the conclusion would be most reasonable that, as it was noL then new or strange, it existed, in its principal features, from the time of the Apostles. In regard to tho Liturgy used in the Church oj England^ there were, in the early times, different forms in different parts of the kingdom ; but the variations were trilling, and they manifestly owned a common origin. They bore a marked resem- blance to the ancient Liturgies ; though by degrees many superstitious ceremonies were introduced. % I I ■> AND CHURCH OF ENGLAND LITURGIES. 37 Vi. ental rhich, sions, ames, same mI by direct Mar- •der of far as th the 3 latter 3 corn- in sub- undred re then origin ould be new or iS, from iirvli oj liflfercnt but the r owned rcsera- degreeb oduced. and prayers and invocations not authorised by the rituals of the primitive times. It was amongst the first cares and earliest labours of our Reformers to remove these corruptions, and supply all deficien- cies. With this view, they carefully examined the ()riental Liturgies, and drew from thoui their materials for correction and impro. u'liioiit, as also from the ancient Galilean, Spanish, and Alexan- drian Liturgies. The result, liowever, was the retention of the greater portion of the prayers which had been used in the Churcii of Kiigland itself for more than twelve huinli'od yjars. All this was with them a work of deliberation, of labour, and of time. The I'asluics.s and presump- tion of other Reformers, both at home and abroad, in resolviuiT at once to raze to the ground the venerable fabric of their forefathei's, and to build with the materials a new edifice of human inven- tion, proved a warning by which tliey were careful to profit. Their design was not to construct any thing new or unauthorised, but ratlier to prune away and remove innovations. It v.as their desire, according to their commission, to retain whatever was sanctioned by Scripture and primitive usage, .and to reject nothing but what savoured of super- stition, or tended to encourage erroneous views of doctrine or of religious worship. Nothing was farther from their thoughts than the presutnptuous (I — — i ■\: I • !! ) i'i i'!' 38 HISTORICAL SKETCH OF THE PRIMITIVE notion of composing an entirely new form for public devotion ; but their purpose and their en- deavour was, to correct and amend the old, — rendering it more agreeable to the Scriptures, and more correspondent to the practice of the Church in the best and purest ages of Christianity. AVhat- ever, therefore, was sound and valuable they re- tained ; and this they enriched with the best materials they could collect from the ancient models. In selecting from varioi\3 ancient Litur- gies, chiefly those of the East, our Reformers omitted none of the offices in which tin primitive churches were agreed ; and where these differed from the Roman, they followed not the Roman but the others. It has been computed, indeed, that not more than one fourteenth of our prayers are to be found in any Romish office ; and even these were in more ancient offices before the Rom- ish corruptions were introduci^d. The original compilers of our Liturgy availed themselves, therefore, of a wide and rich field, in constructing a ritual agreeing as nearly as possible with the rule and usage of the primitive and purest times ; and it has been well remarked that, *' in the whole compass of English literature, — many as are the excellent versions of ancient writings which it can boast, — it would be in vain to lock for any specimens of translation so vigorous, so simple, so '|. ili rm for leir en- old,— •cs, and Churcli What- thcy re- lic best ancient it Lltur- eformors )vimltive , differed ^ Roman indeed, prayers nnd even he Rom- ly availed field, in IS possible [nd purest :bat, ''in ■many as innrs which Ik for any fimplc, so AND CIJUKCH OF ENGLAND l.ITURGIE:?. 39 close, and yet so free from all constraint, as are afforded by the offices of oiiv Church." I have said that this work of our Reformers was gradually and cautiously pursued ; and we shall be best persuaded of their discreet and patient labour, from a short sketch of the progress of our Book of Common Prayer until it finally reached completion. — The first effort to adapt the Service of the Churcli to the Reformation that had been commenced, was made in the year 1537, during the reign of Ilcnry the Eighth. A Book was composed by a Committee of Convocation, entitled " The godly and pious Institution of a Christian Man." As this Book retained some of the errors of ?opcry, — for it Avas diilicult to eradicate them all at once, — a further revision was made soon after ; and in 1543, it was again published with corrections and alterations, under the title of ''A necessary Doctrine and Eraditiou for any Christian man." And although even this Book was not altogether free from Romisli perversions, the pub- lication of it in the English tongue, — and nor, like the Roman oiTices, in Latin, — was a great step gained. A still further improvement was made in 1515, when another Book was published styled "The Kinf^'s Primer." This contained the whole Morning and Evening Prayer^ in English, much as we have it novr ; for the previous works were a selec- tion and abridgment, rather than the full Service. lifi ' 40 illSTORICAL SKETCH OF THE PRIMITIVE ^ If)" u:> In 1547, the first year of the reign of Kin Edward the Sixth, a most important declaration was put forth by the Convocation, namely, that the Lord's Supper should be administered in both kinds to the Laity. A Committee of Bishops and other divines, includino; those honoured martyrs Cranmer and Ridley, were appointed to proceed "with the work of revision and compilation ; and in 1548, thoy agreed upon the Book entitled, " The Book of Common Prayer, and Administration of the rites and Sacraments of the Church, after the use of the Churcli of England;" and it was set forth by the common agreement and full assent of the Parliament and Convocation, — thus manifestinir the concurrence both of the Laitv and the Cler']^v. Although this Liturgy was prepared Avith the same sound judgment and wise discretion which characterised all those measures in whicli Cranmer took the lead, an impression got abroad, — fostered by some of tlie Continental Reformers who had taken refuge in England, — tliat it had not yet receded far enough from Popish error. Some slight corrections were made in consequence, and several important additions introduced, — amongst others, the forms of consecrating Archbishops and Bishops, and of ordering Priests and Deacons. This revised Liturgy was confirmed by Parliament in the year 1551. i I VE AND CHURCH or ENGLAND LITUIKIIES. 41 ' King aratioii hat the II both 3ps and tnavtyrs proceed , and in Ij " The ration of iftcr tlie ^vas set assent of nifesting Clergy. Avith thf )n -wliicl^ Craiimer fostered who had not yet Some ence, and -amongst ihops and Deacons, iirliamcnt The Reformed Church of Enghuid was pros- trated, as we know, in the reign of Queen Mary ; but on the accession of Queen Elizabeth, — that "bright occidental star," as she has been happily termed, — tlie statutes passed in the previous reign against the Reformed Church were repealed, and the Liturgy was restored. But to render this as correct and complete as possible, another Com- mittee w;s appointed of Bishops and learned divines to revise the whole ; and the result was the Book of Common Prayer, in nearly every particular, such as we now have it. At the celebrated Hampton Court Conference in the reign of King James the First, a long and able discussion upon the Book of Common Prayer was held between certain Bishops and other min- isters of tlie Church on the one side, and several eminent Puritan divines on the other. The result was, a few additions to the forms of Thanksgiving ; the completion of the Catechism as it now stands ; and the insertion of a rubric at the beginning of the office for Private Baptism. A further conference between similar parties was held in the reign of King Charles the Second ; which resulted in the introduction of a few more excellent Prayers, and some alterations in the selection of the Lessons. The office of Baptism for those of Riper years was also added. d2 ' ' 'I }» ii I,! i f[ rf I \ > 1 !-t ri : ; ! y 1 / i 111 '1 f li III ^ 42 HISTORICAL SKETCH OF THE PRIiMITIVE Such then, my brethren, was the care with which our Liturgy was framed ; such the critical ordeal through which it had to pass. It was compiled in the first instance by some of the ablest and best of our Reformers and Martyrs ; and after more than a century of trial and experience, — after having been brought five times, at different intervals, under the revision of Bishops and other divines, whoso piety and theological attainments have not been surpassed in any age of the Christian Church, — it received the final sanction of the Clergy in Convocation, and of the Laity in Parliament, on the twentieth of December, 166L After all this time, all tliis searching investigation, all these improvements so gradually introduced, and with this authority and formal sanction of the Church and of the State, the Book of Common Prayer comes before us with claims unrivalled in the history, and Avith excellencies not to be found in the com- position, of any manual of devotion in the world. In the completeness, the "perfection of beauty," which it thus received, it has continued ever since to be the instructor, the guide, and the consolation of all true and faithful children of the Church of England; so that the most unlearned man, who pays due attention to the Prayer Book, will find in it, drawn from the great fountain of truth, — God's holy word, — all that is essentially necessary IV E itU wliicu jal ordeal mpiled in id best of nore than er having intervals, er divines, i have not in Church, Clergy in lament, on ter all this all these and with the Church lon Prayer the history, m the com- the world, of beauty," i ever since consolation e Church of i man, who )k, will find of truth,— iy necessary AND CHURCH OF EX(iLANI> LITURGIES. 4i^ to salvation; "all that a Christian ought to know and believe to his soul's licalth." If, after humble invocation of the Spirit of grace and supplication, he joins in the prayers of the Church with serious- ness and devotion, with the spirit and with the understanding, he will learn to love, and delight in, "the pleasures of the temple, the order of her services, the beauty of her buildings, the sweetness of her songs, the decency of her ministrations. " He will from his heart adopt what has been so eloquently said by one of the best writers upon it, — "It is so judiciously contrived, that the wisest may exercise at once their knowledire and devotion • and yet so plain, that the most ignorant may pray with the understanding: so full that nothinix is omitted which is fit to be asked in public ; and so particular, that it compriseth most things which we would ask in private ; and yet so short, as not to tire any that hath true devotion. Its doctrine is pure and primitive ; its ceremonies so few and innocent, that most of the Christian world a^ree in them." Ilappy, then, are we, my brethren, in the pos- session of our invaluable Liturgy ; more liappy, if we use it aright. Welf then does it become us, when we approach the Lord with these petitions and praises, to "clear the court" of the heart of every idle intruder,— to shut its door against all .v* I, i t 44 IIISTOllICAL SKETCH OF THE PRIMITIVE, Ac ■worldly temptations and distractions. Then, when these profane things are removed and excluded, the King of glory himself will come in ; and vouchsafe His presence, and bring His blessing, to those that arc gathered together in His name. (il; :! 'ii. :,i, ■ill' ',!. am f 45 LECTURE IV. THE INTKODUCTOIIY SENTExNX'KS AND EXHORTATION. EccLESiASTKs V., 1.-" Kc'cp thy foot when thou Koest to the house of God." In examining tlie ordinary Morning and Eve- ning Service of the Church, our attention is first drawn to the Introductory Sentences; beii.o- short verses of Scripture, of which one or more is to be used by the Minister at his discretion. "Before thou prayest, prepare thyself,"- is an admonition of tlic wise man of old, by which our Church re(iuires that all her members should be guided. Moses, at the burning bush, was not permitted to address himself to God, until he had put his shoes from off his feet, because the place on which he stood was holy ground. Surely, then, Christians must not be neglectful of a due prepa! ration of the heart, when they come into God's more immediate presence in the sanctuary of prayer. Not only, therefore, in reverential awe of God's supreme majesty, do they uncover their heads when they cross the threshold of His holy house • ^ Eccles. xviii.. 2o. '' Li i I'l rr 46 THE INTRODUCTORY SENTENCES r 1 1 ! ( 1 h [ ' ' ' 1 ■ ' 1 I I .k ^\il ;; 1 I i I ,' but before they unite in His public worship, they arc required to supplicate, by private prayer, His blessing upon the work of devotion in which they arc about to engage. Before they enter upon these solemn duties, it is right that a few words of private prayer should be addressed to the throne of grace, that *' the words of their mouths and the meditations of their hearts may be acceptable in the sight of their Lord and Redeemer." This has become an established custom of the Churchy and it is one which should never bo omitted. In order more fully to awaken the impressions which befit the suppliant at the throne of grace, our attention is first directed to some of the most important truths in God's holy Word. And here it has been well said, " the venerable compilers of our Liturgy have walked, like skilful physicians, in the garden of God ; and finding it plentifully stored with medicines for the cure of spiritual diseases, they have collccced a few of the most potent and useful."''' The Introductory Sentences are evidently se- lected with a view to the different classes of those who may be supposed to appear in the house of God, and are designed to excite in them emotions suitable to the exalted nature of His worship. In this body, verifying our Saviour's similitude of the "•'■ Shephard on Common Prayer. M AND EXHOHTATION. 47 ip, they ^cr, His icli they 2Y upon words of e throne 1 and the ptable in This has irch5 and Lprcssions of grace, ' the most And here npilers of |hysicians, IcntifuUy spiritual the most bently se- s of those le house of \\ emotions :ship. In lude of the net cast into the sea, and bringing up fishes good and bad, there is necessarily a "mixed multitude," — manifesting a great and marked variety in religious knowledge and devotional feeling. Amongst profesf:ing Christians, there will always be some -who are prone to lean upon external privileges, and rest their dependence upon a name, in the spirit of the Jews whom our Lord rebuked, " We have Abraham to our father." These are practical enemies to the law of God ; and, in their lives it may bo, strangers to the holiness which that law enjoins. To them the first of the Intro- ductory Sentences addresses a becoming warning ; and they are taught that, although thej' come to the house of God with the promise of pardon throiigli Christ, a condition of this pardon is a renewed heart and lioly life. In the word of God they are reminded that " the wicked man must turn away from his wickedness that he hath com- mitted, and do that which is lawful and right, if ho would save his soul alive." And lest any should be slumberers in Christian duty, and careless of reformation, they have this declaration sounded in their ears, "Repent ye ; for the kingdom of heaven is at hand. ' Again, there will be those who are self-esteeming, partial judges of themselves ; who, in the pride of a carnal heart, are wont to lay stress upon their .-^rffl"!'"^ 48 Tilt: INTRODUCTORY SENTENCES \ j 1 li l' 1 ' 1 lyiiii own deserts and merits. To tlu.n these words of Scripture are addressed, " If we say that wc have no sin, wc deceive ourselves, and the truth is not in us." They are directed to examples of old, — of men after God's own heart, — in whom there was no self- glorying ; but rather, their humble confes- was, "I acknowledge my transgressions, and my sin is ever before me. — Hide thy face from my sins, and blot out all mine iniquities." And to bring down to the dust every high imagination, and drive to the cross of Christ as the only refuge, we are reminded > hesc confessions of holy men of old, '• Lord, correct me, but with judgment ; not in thine anger, lest thou bring me to nothing. — Enter not into judgment with thy servant, Lord, for in thy sight sliall no man living be justified." But in Christian assemblies, there may be a worse description of offenders than self-deceivers : there may be those who, with Pharisaic duplicity, assume the " form of godliness," while their hearts are strangers to its "power." At the very threshold of the sanctuary, these, — if such there be, — are called upon, in solemn tones, to cast away their sinful disguise, and are told, from God's own word, that "the sacrifices of God are a broken spirit,'' and that it is the "broken and contrite heart that He will not despise." Their piety must be AND KXIIOUTATION. 49 roi'» Kluctory w^ much . They of texts ord, and mguage, ion that " judg- used in me, but ourably, nou into severity linst the III before ition and dby the Rubric that both Morning and Evening Prayer should be commenced with the reading by the Minister of one or more of those Sentences of Scripture which we have been considering. This it is desirable to notice, because in some cases, the custom has been adopted of commencing the Service with a psalm or hymn. Such a practice is manifestly irregular, and is at variance with the meaning and spirit of the Service itself; because, according to this, we are not considered fit for the work of praise until we have made confession of our sins. This is, undoubtedly, the first duty of Christians in coming into the presence of God ; and this duty it is to which the words of the Exhortation that follows, more particularly di- rect the attention of the hearers. Our Church in this has adopted, in a more complete and expanded form, what had been usual in ancient times. The primitive Liturgies of Gaul and Spain always prescribed an address to the people, after the Catechumens had been dismissed, and before the more important parts of the Com- munion Service ; and our Church has placed this address in the same relative position in her ofiices, namely, before the Psalmody and the reading of Scripture. The first part of the Exhortation bears a considerable resemblance to a passage in a Sermon of Avitus, a distinguished bishop of Vienne in Gaul, as long ago as the fifth century. V ■'. m I''! ,!••'' I'i|. (■ i !|ifi I' 1 1 ' 'til i , 1: .; ^-1 ■ ! ir I y . TUE INTRODUCTORY SENTENCES The Scriptural character, as well as strict adaptation of the Exhortation to the objects intended, will be best seen from a brief extimin- ation of it. Here tlie minister of God is instructed I.iy the Church to address his hearers as his " dearly beloved brethren;'' using towards them all, the comprehensive language of Christian love, though he mav to many of them be individuiillv a stransjer. "My dearly beloved and longed for," is the language of St. Paul when he urges his Corinthian converts to "stand fast in the Lord." "Dearly beloved," says St. Peter to the universal Church, when he beseeches them to "abstain from fleshly lusts which war against the soul." In calling to repentance their fellow-worshippers, addressed in these terms of affection, the Ministers of God are only reiterating what, "in sundry places" of Scripture, is earnestly pressed upon all men. When men are prone to deny their guilt, or despise the Exhortation, the ambassador of Christ comes armed with " the sword of the Spirit, which is the word of God;" and appealing to his credentials, he can say, " God now commandeth all men every where to repent." As it would be vain to dissemble our sinfulness in the sight of an all-seeing God, and vain to come into His presence without the acknowledgment AND EXHORTATION. 53 i strict objects extimin- 1 l)y tlie " dearly all, the , though stranger. ' is the )rinthian " Dearly Church, pa fleshly shippers, Ministers [1 sundry upon all icir guilt, sador of he Spirit, ing to his nmandeth sinfulness i vain to rledgment of our transgressions, the people are called upou, in this Exhortation, to " acknowledge their mani- fold sins and wickedness." This we are especially bound to do, "before the face of Almighty God," — almighty to punish those who despise his mercy and reject his counsel, and almighty to "save to the uttermost all those that come unto him" by faith in Christ Jesus. And when we are told, as a check to presumption, that he is the " Almighty- God," we are reminded at the same time, for our encouragement and hope, that he is "our heavenly Father," — pitying those that fear him, and, like a tender parent, ready to pardon and accept the penitent. Nor, with this all-seeing and heart-searching God, must there be any reserve, — no "little sin" kept back, or attempted to be hidden. And so we are warned expressly " not to dissemble nor cloak our sins " in the presence of the Most High. " It is the language of Satan's school,'' says a vener- able commentator upon the Liturgy,* " that we may cover one sin by committing another;" but neither will excuse palliate, as in the case of Saul and Ananias, nor denial avail as in the case of Gchazi. Despite of every attempt at extenuation, this truth is fixed, " Be sure your sin will find you out." * Dean Comber. E 2 r ' I i ill I Ti |i |:; -*^^«-,J,»jp,.^ 54 THE INTRODUCTORY SENTENCES i :l Confession, therefore, must be made ; but no feeling of pride is to be allowed to linger in the soul, — no unmortified affection to have place in the heart, while the lips proclaim the acknowledgment of sin : it must be done with " an humble, lowly^ penitent, and obedient heart." No abasement can be too deep for the Christian, who is conscious of his sins and of the sacrifice which they cost ; but he will never be satisfied with this mere prostration of the soul. The humble and mortified heart must be an obedient one ; shewing the evidence of true repentance by a willingness to ask, and act, — "Lord, what wilt thou have me to do?" The object of this humble confession, it is stated, is to "obtain forgiveness" of the sins of which we make acknowledgment. And here the Church does not fail to remind us, that the source of pardon is " God's infinite goodness and mercy :' elsewhere it would be sought in vain. Nor are we allowed to suppose that this is the duty of some particular season only, which may afterwards be safely laid aside: "we ought, at all times, humbly to acknowledge our sins before God." Our confession should be that of David, "My sin is ever before me;" like him, it should be our habitual and continual act, to " acknowledge our transgressions." But this duty, we are told, is more particularly AND EXHORTATION. 55 but no er in the ce in the iedgment ie, lowly, mcnt can iscious of 30st; but rostration teart must ce of true nd act, — ; is stated, ' which we e Church source of mercy : I this is the rhich may Ight, at all fore God." ''My sin tld be our [vledge our rticularly appropriate, " when we assemble and meet together to render thanks for the great benefits which we have received at Ilis hands," and to "set forth His most worthy praise." The voice of melody would indeed be faint and dull, unless excited by a conviction of sin, and a persuasion of the infinite goodness and mercy of God in pardoning it. The nightingale, it is said, sings most sweetly with its breast upon a thorn : so, the sinner who feels most deeply the effects of the fall, will celebrate most joyfully the riches of redemption.* And this praise to God we are instructed to offer, before we utter a petition for our own wants, — the wants of the body as well as of the soul. The Minister calls upon "as many as are present" to unite in this confession ; and here we discern the great and peculiar privilege of the Christian. Under the Law, the priest alone entered into the temple to burn incense, while the people remained without ;t and unto the mercy-seat and into the most holy place none might enter but the High-priest, and he only once a year. But of Christians it may be said, " Ye are no more strangers and pilgrims, but fellow-citizens with the saints, and of the household of God:" every man is, in this respect, a priest to offer up his own prayers and praises, and that not without. He is * Rev. T. T. Biddulph. t Luke i., 9, 10. .iisassmB ! t ill 56 THE INTRODUCTORY SENTENCES \ i i i. I led in by the hand to the very throne of grace by one who is the representative of Christ ; he has liberty to speak freely for himself before the King of heaven. He is no longer required to send in his petition by the hand of a servant; but the messenger of God earnestly invites him to "accom- pany him to the throne of the heavenly grace," — to accompany him who has the same errand for himself, and who is therefore likely to be the more concerned and importunate. But both he and they must be cautious in their approaches to the footstool of their God. They must proclaim their acknowledgment of sin with a *' pure heart ;" because the dissembler cannot hope to be heard, — the unfelt petition can never reach the mercy-seat. They must also express their contrition "with an humble voice;" because this were an evidence of inward compunction, — an indication of the secret sorrow of their souls. "In other prayers," says the commentator already quoted, " it will be sufficient to seal them with an A7nen, and set our name at the bottom ; but this must be all in our own words, to justify God, to take shame to ourselves, and to encourage our brethren." — " Saying after me," is what the min. ister of God is required to exact of his brethren in the office of Confession, and not a mere declaration of assent at the conclusion. As a fellow-sinner, # ■ grace by ; he has the King to send in ; but the a "accom- grace," — jrrand for ) the more AND EXHORTATION. 5*^ Je takes the ieadin fulfilling tl>e pious duty; word bj word they follow him in the humble a know lodgment of their short-comings and misdoings,- of all m winch by thought, word, and deed they I'ave provoked his just wrath and indignation ^ US in their 3d. They sin with a innot hope ever reach iress their scause this ction, — an 9uls. tnmentator seal them [le bottom; , to justify jourage our it the min. Drethren in declaration low-sinner, I IT rf" 58 iiHl :i!ll I t I -I , . I \ ■ ! ; »> i f mm LECTURE V. THE GENERAL CONFESSION. PsALMN xxxii., 5. — "I will acknowledge my sin unto thee; and mine unrighteousness have I not hid." In examining the devotional offices of the early Christian Church, we discover an almost universal sanction of what our own judgment so readily approves, — that a confession of sin should form the very commencement of the work of devotion. As early as the middle of the fourth century, we have the testimony of St. Basil, that it was the custom in the Eastern Church for the people to confess their sins with great contrition, at the beginning of the Service and before the Psalmody and Lessons commenced. "All came," he says, "early in the morning to the house of prayer, and with sorrow and with affliction and with profusion of tears, made confession of their sins to God ; each man expressing his own repentance with his own mouth."* So, too, with pious men under the old Dispensation : *' they prayed unto the Lord, and * Epist. Ixiii. THE GENERAL CONFESSION. 69 unto thee ; the early universal readily Duld form devotion, y, we have he custom ifess their ng of the Lessons |rly in the ith sorrow of tears, each man his own T the old lOrd, and made their confession ;" they were "ashamed and blushed to lift up their face unto God ;"* all shewing how proper it is to approach that infinitely holy Beinji; with a confession of our sinfulness and unworthiness, before we venture upon the work of praise, or make supplication for our various necessities. And here, in our invaluable Liturgy, how appro- priate is the manner in which we are taught to address the Divine majesty! In confessing our sins, we are not allowed to be forgetful of His glory and power, and therefore we are instructed to address Him as "Almighty." We are bound, at such a time, to look upon Him with reverential awe and holy fear, — as able to inflict upon us the punishment which our sins deserve. But while, in this char- acter, we regard Ilim with fear and trembling, we are taught also to look up to Him with hope ; for if He is Almighty to punish, He is also omnipotent to save. And so, we are instructed to invoke Him as "most merciful," — willing and ready to forgive us, if, by hearty repentance and true faith, we become fit objects of His mercy. The more to encourage us to lay open unreservedly before Him our hopes and fears, and wants and wishes, we are privileged to address Him as our "Father;" thus regarding Him as the author and preserver of our * Daniel ix , 4 ; Ezra ix., 6. I m fJO TUE GENERAL CONFESSION. I I i\h i if: j 1 II 1" , 78 THE ABSOLUTION. <ne(i to he con- ured to t is de- ition of standy thority : issador : Christ's 3ness of nger by olution ; 'le priest ,nd, not ie in its iin ; but ;ioned to ast have Christian are evi- ise that them at d to the US to be ih in the d in the succeeding olc before the Lord's Prayer ; yet in this before the Absolution, though coming just between them, the word priest is inserted. This was done at the last review of the Liturgy, in the year 7.661 ; no doubt for the very purpose of dis- tinguishing and limiting the power to the priest's office. While the people hear this declaration of God's gracious purposes in silence, their hearts are to accompany its utterance ; and, at the conclusion, they respond to the comforting truths that have been proclaimed by a hearty amen. In this short but expressive word, they declare their assent to the truths that have been uttered ; and they pray also that God would be pleased to confirm and verify to them all the benefits that have been promised. The congregation of the ancient Israel were required to say amen, upon the proclamation of the curse of God against notorious offenders. In the hundred and sixth Psalm, after the conclusion of the prayers and praises of wliich it consists, the injunction follows, *' Lot all the }> 'ople say amen, praise ye the Lord;" and accordingly, we find in the sixteenth chapter of the first book of Chroni- cles, *' all the people said a)iieu, nnd praised the Loid." After tlie Babylonish captivity, when Ezra opened the book of the Law and blessed the ^^i^ 82 THE ABSOLUTION. t..' u.^^ 1 1 ''i ill i 1' ■ , Lord, all the people answered amen, amen, and worshipped. St. Paul alludes to the same custom when he says, " How shall the unlearned say amen at thy giving of thanks?" And as an incitement to present worshippers to be earnest in the expression of this word of assent to the several petitions in which they join, we may adduce the example of believers of a later ago, who, as St. Jerome informs us, answered amen with a voice so fervent that it resembled a peal of thunder. " Still," as has been well observed, " it is not merely putting amen to the Confession and Absolu- tion, tliat can prove us either true penitents or truly pardoned. Our hearts and lives must be in a growing state of conformity to the will of God, before we can draw any just or favourable conclu- sion respecting our owrj safety. For the Lord hath clcaily reveak^d it, and our Church invariably speaks tlio saiiie language, that none will be ad- mitted at tlie last to Jlis eternal joy, but such as have confessed and forsaken their sins, and fled for refuge and pardon to the love of God through Jesus Christ our Lord. A/jd the more lively sense we have of the riches of His grace, the more holy shall we be in all manner of onversation." The word amen in our Liturgy, as also in Scrip- ture, bears different significations according to the different forms to which it is annexed. At the end en, and custom y amen ment to ^ression tions in iraplo of informs i that it it is not Absolu- tents or 3t be in of God, conclu- le Lord variably be ad- such as and fled through ly sense re holy THE ABSOLUTION. 83 of the prayert? and collects, it is addressed to God, and is expressive of desire ; signifying verily^ so he it, as in our prayers we have expressed. At the end of exhortations, absolutions, creeds, and such like, it is addressed by the people to the priest, and in some sense to one another ; being affirmative and expressive of assent, — as if saying, " this i3 true, this is our sense and meaning." Having made our confession, and heard God's declarations of pardon to the truly penitent, authori- tatively pronounced by His commissioned minister and ambassador, we arc in a condition to open our lips in special prayers and praises. Wo are loosed now from the chain with which we were tied and bound, and may give free ucterance to all the long- ings of the soul. " Our mouth is open, our heart is enlarged," to lay all our joys and sorrows before the throne of grace. |n Scrip- to the the end ' ijl 84 :,/ •If 1' I : J i : ( ii LECTURE VII. THE LORD'S TRAYER. St. Matthew, vi., 9. — " After this muaner therefore pray ye," In the Exhortation at the commencement of the service, immediately after being called upon to make confession of our sins, we are exhorted to prayer and praise. This confession, accordingly, having been completed, and proclamation made of the pardon which God vouchsafes to the true peni- tent and real believer, prayer, properly so called, becomes now the duty of the worshipper. This includes a petition for the supply of the necessitie3 of the soul, as well as of the wants of the body. But " does the penitent and humbled sinner need encouragement to begin his task of prayer? Does he feel that, from his unworthiness he dare not, and from his blindness he cannot ask ? The Church has not been wanting in care to provide us with a beginning that shall animate our courage and hope, and, as it were, break the ice of our devotions. She begins with that model, that best herald of all prayers, the prayer which Jesus gave THE LORD S PRAYER. 85 -m 3 pray ye. nt of the upon to horted to lordingly, 1 made of true peni- so called, er. This lecessities body. 3d sinner prayer ? Is he d'cire ik ? The ,0 provide ,r courage ,ce of our that best esu3 gave to Ills disciples, when they in their need exclaimed, ' Lord, teach us to pray.' Teach us to pray, is always the cry of tlic penitent ; and the Church, as a tender mother, encouraging the faltering steps of her children, makes the first movement in prayer to be that which Divine wisdom and good- ness taunjlit us."* "The Father," says St. Chrysostom, "well knows the words and meaning of His Son ;" and St. Cyprian says, " Let the Father recognise in your prayers the words of his Son. Since we have an advocate with the Father for our sins, we should, whenever we pray for pardon, allege unto God tlie very words wliicli our Advocate hath taught us. We have His promise, that whatever we shall ask in His name, we shall receive ; and must we nut more readily obtain our d(»sires, when we not only use His name, but in His very words present our requests unto God? Our Advocate in heaven has taught us to say this prayer upon earth, that between His intercession and our sup- plications, the m.ost perfect harmony may subsist." And here wc may add the testimony of our learned and judicious Hooker, — "Should men speak with the tongues of angels, yet words so pleasing to the ears of God as those which the Son of God himself has composed, it were not possible for man to * Penny Sunday Reader. I I ■ .1, J H 86 THE LORD S PRAYER, S III! if; '\- if i' rp 1 ,1, \ i . 1 I ■' ) ^{". •;, r i< If' frame, lie therefore which made us to live, hath also taught us to pray, to the end that speaking unto the Father in his Son's own prescript form, without sclioly or gloss of ours, we may bo sure that we utter nothing which God will either dis- allow or deny." Beautiful and comprehensive, rich even in doc- trine and practical instruction, is that form of prayer which our blessed Lord hath taught us. Very justly did some of the ancient Fathers style it an " epitome of the Gospel, as affording a com- plete rule of duty as well as a perfect model of devotion. To this prayer, indeed, the Christian world at large pays homage. It furnishes the first form of pious words which the infant tongue is taught to utter ; and by every nation and commu- nity which holds the faith of Jesus, this simple and comprehensive prayer seems to be embodied both in their public and private devotions. Not only does it teach v.3 how to pray, but it also instructs us how to live ; and a brief examination of its various excellencies would enable us to apply to the prayer of our Lord, what has been said of His preaching, "Never man spake like this man." Here, first, we invoke the Sovereign of the universe as " our Father." The great God conde- scends to assume towards us this endearing rela- tion, for our encouragement and liope ; command- THE LORD S PRAYEll, 87 ), hath caking , form, 10 sure ler dis- in doc- brm of cr\\t us. rs style f a com- odel of Ihristian the first inc'ue is commu- iple and Led both ot only Instructs 11 of its lipply to of Ilis in. of tlie |l conde- lifT rela- ninand- li ing not the homage of trembling subjects, but inviting the confidence and affection of chiklren ; bidding us, in the full trust of fihal love, to unveil before Ilim tlie secrets of our hearts, — uur hopes and fears, our desires and wants. But we are not permitted to be selfish or con- tracted in the application of this endearing Name : it is as ^^ our Father" that we are taught to address Ilim, — the father of all petitioners, the parent of the whole human family. Here then, when we refer to our common origin, we make recog- nition of our common brotherhood ; we embrace the whole of mankind in the petitions we offer up. We thus put in practice the unselfish spirit of the Gospel, "Look not every man on his own things, but every man also on the things of others." And while we are encouraged to come with boldness to the throne of grace, as to a tender and compassionate Father, we are reminded at the same time of the infinite distance between us and Ilim. In the midst of our assurance and hope, we are cautioned to be reverent and humble in our advances, in being instructed to adilress Ilim as our Father in heaven. " Be not rash with thy mouth," says Solomon, "and let not thine heart be hasty to utter anything before God; for God is in heaven, and thou upon earth," In the first petitions of the Lord's Prayer, what 88 THE LOUD S PRAYER. i >- llll£ 1.8 US 1.25 1.4 ^ _ ^ 6" - ► V] 7 °h f >* 1' Photographic Sciences Corporation 23 WEST MAIN STRUT WEBSTIR.N.Y. 14580 (716) 872-4503 ^ 6^ n 'hn 90 THE LORD 3 PRAYER. . n make. There is no encouragement here to pray for the distinctions and enjoyments of life ; our petitions are to be limited to the needful sustenance of the passing day ; we are forbidden to indulge in any over-anxious thought for the morrow. The words of the petition, too, imply a constant, never- varying sen80 of our dependence upon Almighty God, even for our passing food : day by day, as continually needing His bounty, we supplicate our daily bread. For "rain from heaven and fruitful seasons," we look entirely to Him; should He withdraw his hand, the " heavens above us would be brass, and the earth beneath us iron." But while we petition for the wants of the body, wc arc to be chiefly solicitous for the necessities of the soul ; our great anxiety must be directed to our state with God. In continual remembrance of our many short-comings and misdoings, we pray that He would "forgive us our trespasses." And although we can do nothing of ourselves to merit forgiveness, there are conditions required of us without the performance of which we should never obtain it. One of the chief of these is, that we "forgive them that trespass against us." How should the uncharitable and unforgiving man ^ ause before he pronounces this petition, — how careful should he be lest, while he utters it, he should be pronouncing his own condemnation ! a I 1 THE lord's t>raYER. 91 Not only, th*^ .i, when we receive the Holy Com- munion, — for many are disposed to limit a thorough Christian charity as a qualification for this; but whenever we say the Lord's Prayer, we do in cflfoct call down God's wrath and vengeance upon us, — we pray for our own condemnation, — if we do not heartily and sincerely forgive those who have offended us, and are not in perfect love and charity with all men. Having now implored Goer's forgiveness of our past offences, wc proceed to pray to Ilim against the power and dominion of sin in future, — against all its fearful consequences both in this world and the next ; we entreat His grace and guidance in the difHcultics and dangers with which we .".re at all times surrounded. Having internal corruptions to subdue, — an enticing world to resist, — and " spiritual wickedness in high places " to overcome, we may well, in the consciousness of our own insufficiency, pray to God to " lead us not into temptation." We mean by this, that He would not ^'suffer us to be tempted beyond what we are able to bear,'' — that He would not withhold from us His re- straining grace, without which the enticements of the enemy might be too strong for us, and his temptations might surprise us to our ruin. Thouf^h "God tempteth no man," yet in His infinite wis- 92 THE LORD S PKAYER. 'i "M ^n:i dom He sees fit to put our faith and obedience to many trials. From these we must not expect to be exempt ; but it is our duty to pray that, " with the temptation, He would also make a way for us to escape, that we may be able to bear it.'' It becomes us, as our Saviour admonished, to " watch and pray that we enter not into temptation ;" to be always on our guard, — to avoid every occasion of sin, — and when the tria- r'^mes which God has been pleased to send, to i^^plore His assistance that we may be enabled to endure and overcome it. In the petition, '*L)eliver us from evil," we pray against evil in general, — whatever may afilict the body or the soul; and against the "Evil One" in particular, who is the author of all that can spiri- tually hurt us. As sin is the greatest of all evils, and the punishment of it is everlasting, we should have this chiefly in view when we offer up this petition ; for the greatest calamities that can befal us here, are as nothing in comparison of the miseries that await the impenitent sinner hereafter. Yet great as the power and malice of the enemy of our souls may be, he has no power to hurt us except through our own fault and negligence. Though " our adversary, the devil, as a roaring lion, goeth about seeking whom he may devour," jet if we "resist him, ho will flee from us." The concluding words of this admirable Prayer, THE LORD S PRAYER. 98 ience to cpect to , "with ' for us it.'' It " watch on;" to occasion ]rod has ;sistanco L'come it. we pray fflict the One" in an spiri- all evils, should up this an hefal miseries Yet y of our s except Though , goeth it if we jr. n Mi Prayer, are an acknowledgment of the infinite majesty of God, — a declaration of our confidence that He is able, as well as willing, to grant the petitions which we offer up unto Him ; "For Thine is the kingdom, and the power, and the ^lory, for ever and ever. Amen." An acknowledgment this, similar to what the glorified spirits in heaven are represented as offering, — " Thou art worthy, Lord, to receive glory, and honour, and potver; for Thou hast created all things, and for Thy pleasure they arc and were created." The Lord's Prayer we are very properly directed to repeat in the humblest posture of devotion ; and as a becoming mark of respect to its Divine author, the congregation of worshippers here, and where- soever else it occurs in the course of divine service, are required to make an audible rehearsal of its several petitions after the minister. The plural number running throughout the prayer, would denote that it was meant to be used in common. "The prudence of the Church," says a living writer, *' in introducing this prayer to its different offices, and requiring it to be learned in the Cate- chism, is obvious, and shews its value both as a prayer, and as a set form of prayer. In every stage, and in all the circumstances of life, it is at hand as a familiar friend and dear counsellor. It blends itself almost mechanically with every devo- 11 94 THE LORD S PRATER. !■ I -m ' ■A> !|i|« ^'' .li tional movement of the soul : it forms one of the earliest and deepest impressions upon our memory, — one of the chords first and closest interwoven into our affections. While its simplicity adapts it to the comprehension of the young and the un- learned, its power and perfection commend it to the mature and to the learned. Its petitions offer balm, or counsel, or strength, for every case. The orphan in it appeals to his heavenly Father ; the widow to her just and merciful King; the poor man to Him who feeds the fowls of the air, and clothes the lilies of the field ; the rich to Him who alone can save him from temptation, and enable him to enter into the kingdom of heaven ; the sin- ner to Him who has the will and the power to forgive ; the oppressed and the afflicted, the fainting and the feeble, to Him who alone is able to deliver us from evil. In a word, there is no situation, no period of life, in which, when our heart is moved to prayer, its first utterance will not be, 'Our Father which art in heaven." This address to God, rooted in our first recollections^ presents itself amongst our latest associations. It is our first and constant companion through life, and fails us not even at the hour of death,"* "What clergyman," continues the same writer, ^* conversant with parochial ministrations, can have ibi * Rev. Dr. Molesworth, Penny Sunday Reader. THE LORD S PRAYER. 95 failed to notice the practical usefulness of this prayer, and the advantages which arise from the people being accustomed to its form, and familiar with its petitions ? Like the builders of the Jeru- salem-wall under Nehemiah, we arc beset with watchful and dangerous foes. Our work is carried on in the midst of conflict and peril ; and this prayer is to every one, even the poorest and most afflicted, like the ' sword girded on his side,' ready for instant use. It has many times been our lot, we may say our privile^^/s to witness this. Wo have knelt beside the bed of the sick and the sorrowful, the suffering and the dying. We have seen, as we offered up this prayer, how the thin hands have been feebly clasped, the heavy eyes have been raised, and the dry bloodless lips have moved with ours, at each word, even when no sound could be uttered. But the mute expression of these signs, with a power to which speech could not attain, nor description do ju^■ticc, has revealed to us til at the prayer touched a string which vibrated in the heart, and would not cease to respond, to the last moment that life and sense continued. And again, when not only voice, but even sense and memory, and every mental faculty have been failing, and the attention could not follow other forms of prayer, they have rallied at these well-known and lonir-remembered words* u 'A i m I *i i I'M, I M m \ "'' l! ' i'' f . 4 "II P 'iM I i' ( h V, i' ,1 96 THE LORD S PRAYER. The light of consciousness, seemingly suck, has again flickered up ; the last breath has expired in that blessed and precious prayer which Jesus taught his disciples, and in which He still teaches the fainting soul to take its flight to OUR Father WHICH IS IN HEAVEN. w 97 LECTURi; VIII. RESPONSES AFTER THE LORD'S PRAV!:i{. -Gloria PATRI.—HALLELUrAII. Having made our approaches to tlio rliroiio of grace under tlie guidance, and in the very words, of our Lord, we proceed now to express our wants in forms of the Church's own preparation,--forms, it should be a(hled, drawn from the holy Word of inspiration, and modelled after its language. Having repeated the Lord's Prayer, both min- ister and people,— still in the posture of suppliants, meekly kneeling upon their knees,— are instructed to begin, with imploring the Divine assistance to render effectual their own imperfect forms of petition and praise. This is done in four short devout Versicles ; which, from their being recited by the Minister and people alternately, aTe some- times called 11espOx\ses. This manner of the Minister repeating, and the people answering, is an ancient custom, derived from the practice of singers among the Jews, ihese were arranged on two sides,-one side repeating one portion, and the other , )thei in fi 98 KESPONSES AFTER TIIi: LOUD S PRAYER. ' ii I'M I ill 1 1 !'■' H: : '■ '|,ii regular turns. Thus in the third chapter of the Book of Ezra, it is said that *' they sang together hi/ course, in praising and giving thanks unto the Lord." It appears, however, from this passage, that the performance of the service was limited to the Priests and Levites; but Christian worshippers enjoy a more extensive privilege. Here the whole congregation arc called upon to take a part ; and every member of it is so far himself a priest, as to be admitted to join in this spiritual sacrifice. In thus uniting in worship, they fulfil the Apostle's exhortation "with 07ie mind, and with 07ie mouth to glorify God;" and in correspondence with our Saviour's injunction, wo shew that wo ^^ agree together touching what we shall ask of the Father." , This responsive manner of worship is also sanc- tioned by the structure and directions of the most ancient Christian Liturgies ; and Dean Comber observes that the primitive Christians used it so constantly, that they considered the sect of the Essenes to bo Christians because thoy sung by turns, answering one another. It has, moreover, a strong recommendation in its practical usefulness ; in enlivening and invigorating dtivotion, and in keeping up, by variety, the attention which might otherwise wander and droop. " The time," says St. Jerome, " will appear short when it is occupied with so great a variety of works." If the whole ii-' :.i5;.; :r. RESPONSES AFTER TIIK I-OHD S I'UAYER. 99 r of the together unto the passage, mited to shippers he whole -rt ; and 3St, as to ficc. In A.postle's ne month with our Father." Iso sanc- thc most Comber od it so It of the sung by oreover, fulness ; and in h might »> says occupied le whole of the prayers were offered up by the Minister alone, without any break of this kind, it would be difficult to keep the minds of the congregation from becoming listless, and forgetting the business in which they were engaged. ]>ut this sort of out- ward help is well calculated to keep up the attention ; especially if they are obedient to the direction of the Church, to join with an audllle voice in the portions of the service assigned to them. The Kespoxses and Gloria Tatri may be regarded as the ancient introduction to the Psalms. The first Vcrsicle and reponse, " Lord, open thou our lips, And our mouth shall shew forth thy praise," are found in very ancient Liturgies, and have been used from time immemorial in the English Church. The second Versicle and response, " God, make speed to save us ; Lord, make haste to help us," are also to be found in ancient Anglo-Saxon offices. But while we have authority for the use of these Versicles in very ancient Lit- urgies, our highest and best authority is, that they are contained in the AVord of God. The first two occur in the fifty-first Psalm, and the latter in the seventieth Psalm ; and we cannot but perceive how appropriately they connect the preceding penitential part of the service, with the eucharistic, or thanksgiving part, which succeeds. The mouth closed by sin, it has been well said, ,.l '' 100 RESPONSES AFTER THE LORD's PRAYER. I I P;|i§ can only be opened by pardon ; and in token of tbis, lie wbo came into tbc Avorld to confer pardon, caused tlie dumb to speak and tbc mute to sing praises. Tied and bound witb tlie cliain of our sins, wo appeal to our heavenly Father to be loosed and delivered: to Ilim we cry for the gift of utterance in our prayers and praises, which must otherwise be restrained and checked under the deep and distressing consciousness of sin. " Lord, open Thou our lips," is the petition of the minister of the congregation, weak himself, and helpless, and needing succour as much as any; and with one voice the congregation are called upon to declare, in connexion with what he has uttered, " And our mouth shall shew forth thy praise." But the sense of our infirmities can be neither light nor transient ; and we are straitened until we obtain the help that we need. We are, therefore, earnest and instant in our petitions ; we are impor- tunate for the succour we so much require. *' God, make speed to save us," is the cry of him who is the organ of the assembled worshippers; and to this a response, in the same spirit, is offered by the congregation, " Lord, make haste to help us." An able commentator upon the Liturgy has well paraphrased these petitions, — "We are wearied with the burden of our sins, we have destroyed ourselves ; but in Thee is our help. Make haste. ER. token of pardon, ) to sing I of our be loosed ) gift of licli must ndcr the in. " on of the self, and my, and 1 upon to uttered, I. M ise. e neither until we herefore, re impor- I re. u y of him lippers ; 3 offered e to help urgy has 3 wearied estroyed ie haste, ^If # Ri:SPON\-^Eft AFTER THE LORD's PRAYER. 101 Lord, to save us. With speed further us in all thini^s necessary to our salvation, (^lickon and animate our devotions, and raise our heartsunto thee, while with joyful lips we speak thy praises, and glorify on earth thy holy name."* We have seen that these are expressions hor- rowed from the Book of Psalms ; and I cannot better conlude this portion of our subject than with the words of the venerable Dean Comber : — " David, surveying his sins more numerous than his hairs, more weighty than his heart could bear, — terrified with which sad spectacle, he breaks out into this passionate ejaculation, which may well befit our mouths, who so lately have been confessing our offences ; for it contains all that any penitent sinner, about to put up his petitions, need to sue for by way of preparation, namely, deliverance and safety from evil, and help in that which is good. We suppose ourselves like a besieged city ; our sins behind threaten us, and our corruptions have blocked us up before, and fear is on every side, yet still the way to heaven is open, and we send these prayers upwards, to the place where the King of heaven resides, for a speedy rescue to be granted to his distressed subjects. When we look back, and see our innumerable iniquities, we cry out, ^ God, make speed to save us:' when we look forward to '" Shepberu on Common Prayer. I 2 102 RESPONSES AFTER THE LORD S PRAYER. !!• l.n f: all those duties which we are to do, and the great opposition we are sure to meet with, we say, * Lord, make haste to help us.' Our guilt will * make speed ' to pursue us, Satan to destroy us, and evil thoughts to hinder our devotions. "Where- fore we must beg that our gracious God will also 'mako haste to save and help us,' just now when we are in danger and need ; and it will double the k.ndness." Having now confessed our sinfulness, and heard the promise of forgiveness ; having prayed for pardon in the Lord's own words, and lifted up our united voices to God for help ; having, in short, qualified ourselves to say with David, " My heart is ready, my heart is ready, I will sing and give praises,'' — we rise from the humble posture of penitent supplication, and stand up rejoicing. Thus we read that, when the priests and Levites praised the Lord, all Israel stood.*" But, in commencing this act of praise, it is right that we should declare at the same time our faith in the adorable Trinity, — in the Father who created us, in the Son who redeemed us, and in the Holy Ghost that sanctifieth us. " The Church," says Dean Comber, "hath placed this ancient hymn at the close of the penitential part of daily prayer in imitation of holy David, who commonly, when * 2 Chron., vii., 6, nii:- I 5R. RESPONSES AFTER THE LORD'S PRAYER. 103 he great say, ' uilt will stroy us, Where- will also lOW when ouble the nd heard ayed for id up our in short, ^ly heart and give )sture of •ejoicing. I Levites t is right our faith ER who d in the hurch," nt hymn prayer y, when he made his confession, declared his distress, and hciTfrcd nardon and deliverance, turns then his petitions into praises, because of his lively hope of acceptance. So we being full of hopes that our gracious Father will forgive us, for his Son's sake, by the ministry of the Spirit, we, I say, do now give 'glory to the Father^' who granteth this abso- lution ; ' to the Son,' who purchased it and obtained it; and 'to the IIolij Crhost,' who sealeth and dispenseth it to us ; and we also call to mind those innumerable instances of the like infinite mercies to poor sinners, which have been, and ever shall be, to tlio world's end. And what heart can conceive, or tongue express, that ecstasy of rav- ishing pleasures which we sliall feel at the last day, v.hcn we, and all true penitents, that ever were, or shall be, shall all join in singing songs of praise to our dear Redeemer, whom wo shall love much, because much is forgiven us. We can foresee those anthems which shall then be sounded on the battle- ments of heaven by millions of glorious souls rescued from destruction, and we, by faith, have such a sense hereof, that we begin now that song which we shall sing for evermore." The Doxology is so called from its giving of glory^ and is usually termed the Gloria Patri, from the words in Latin with which it commences. St. Basil * ascribes its origin to the Apostles ; but * A. D. 370. 104 RESPONSES AFTER THE LORD'S PRAYER. i,.;!). ! ,1 whether so derived or not, the doctrine it contains is witiiout doubt apostolical, and the language so simple and comprehensive, that we can readily believe it to have been in the mouths of the earliest Christian worshippers. "As we have believed," says that ancient Father, " so must we be baptised ; as we are baptised, so must we believe ; and as we have believed, so must we glorify the Father, the Son, and the Holy Ghost." — " It is," says Hooker, " the token, evidence, or demonstration of a true understanding or sound belief for matter of doc- trine concerning the Trinity, when, in administering baptism, making confession, and giving glory, there is a conjunction of all three, and no one is severed from the other." From the Epistle of the Church of Smyrna, relating to the martyrdom of Polycarp, we perceive that a Doxology, very nearly resembling the Gloria Patri, were the last words that he uttered. " For which cause," said the dying martyr, *'I praise thee, I bless thee, I glorify thee, God, through the eternal and heavenly Jesus Christ, thy beloved Son, to whom, with Thee, and the Holy Ghost, be glory both now and for ever. Amen." — This took place in A. D. 167, and proves the antiquity of at least the form of expression after which our Doxology is modelled ; for when we recollect that Polycarp was the disciple of St. John, and speaks of the pleasure he took in relating the sayings and things he ER. RESPONSES AFTER THE LORD's PRAYEK. 105 , contains iguage so a readily le earliest )elieved," baptised ; and as we ather, the s Hooker, of a true ;er of doc- linistering no one is ^^S Smyrna, e perceive he Gloria , " For I praise rough the oved Son, be glory ook place at least xology is carp was pleasure hings he U' m heard from them who had seen the Lord, it is reasonable to infer that he, on this occasion, spoke what ho had learned from the first followers of Christ. In St. Clement of Alexandria, who lived A. D. 100, we have tlicso words contained in the form of praising God then used by Christians, — "To the only [^Father, and the Son, with the Holy Ghost, one in all respects, be glory now and evermore. Amen." Innumerable testimonies from succeeding Fathers could be advanced in proof of its being used in the early Christian Church, — exhibiting occasional variations of expression, but always retaining the substance. "As long at least as the Trinity had due honour," says our venerated Hooker, " and till Arianism made it a matter of great sharpness and subtilty of wit, to be a sound believing Chris- tian, men wero not curious what syllables or particles of speech they used." We may remark that, in the fourth century, the Arians attempted, but without success, to alter the conjunctions into prepositions, so as to destroy the equal claim to honour of the Three Persons, — in this way, "Glory to the Father, through the Son, in the Holy Ghost." It was well said by Bishop Bull, " I have dwelt the longer upon this, that all may know how ancient and truly Apostolical a form of Doxology that is, which is now used in our Church, and how 106 uBsroxsES apx.u xn. .orb's pk.„, firm and stable a inonuPient it i, nf f^ a that we ascribe the criorv t ''"'' ^^ ">'« the three person of tl^ T, «"'"" *° Cf-"!. to thus, as hL b^n u ^vT^f '""' ^""''^' -^^ P->ms into ChrSiaTh/J::' ' " *"" "'" "^^^^ Deit,, e.pressed Inle^lltT/'It' ''■ '^^""^ comprehensive hymn in Jh'l '"'*"^°' ^'»'J to solace their d/nghurlt """ '^'' ''"^ ^<'»' next exhorts them to idn V '""i:''^'- '^ Christ praise. He accorfill '" ^"'"'^^^ ''"'^ of of thankf^wT t "If rr <■:?. '° *''^^ '^-^ l-ord;" words which n,, , ' *"*' ^^ the expressed in thelntorTn.'" '^'^ "^''^ '^^^' indeed, in the HebrerL„? "'"'=• ^^« '«"<"• the Lord;'- soZttr^''''^'''^'''''^''^^ thing. ^'*' ^''^y '"•0 one and the same "The word Hallplniot, " -r. "is so sacred that tl'. ''^' ^'"" bomber, Augustine sal « Th! o^ r^^""' '*'* ^"^ «'' translate it. ' The e 'f U //'' '""''''' *" ¥> Apostolical against all *or so beau- ^is, in our ^ pi'opriety my by this to God, to '"lity, and ;Iie Jewish ow full of he Triune cient and 'ere wont of Christ ■r acts of ^his duty ye the ^ten are, le latter, "Praise le same 'omber, md St. )led to in the RESPONSES AFTER THE LOPn'c ■Psalms, being the tit] Which was the Paschal it P''''"'^. one of ftalleluiah. And amo ^7' ""'' ''''"''d the great usual to sing Halleluiah! httsfr"'' " ""^ «" Ti.oJ,ttlo children were LI,'- f\ '^"'°'^' «»''"', ". »dJs the same writer a ? t' '^'"^ ''• ' " I' the jovful news of our Ibsol 7 '"" ''^'"" «P<»» ">-- O'our spiritual e emf" 7"':"? "'« -- Pi-'^stto the people 4^oT ,'"'""''«'»"'' the ;%readi,,o£vL-:^4;r: cv-"'' -« of angels in prlSrn' '""''' J'^"^'''>S the J--'f- In oo„u.p\;rf«^''-"o'y Spirit Jo- should our hearts ZJ[T'' " ^"''''^^0, ^- -bu!:e should itn/r""-' ''"' ^^^^' devotion, or inattentive to te 7° '"'*' '" our «nS-^«"e'l in ! Lot us eml!^ ' " ''"'^ ^« '^re oee.-.sion, and appreciate tl"i" '" '"'P'-«^« "'e "Mindful of the ?ti -on ve ! ^"''' ' ''' "^ »''^» ^e l^ '"- the angels oGo, it ?""'*'' '"^^^ -« ""ay ^»ther in heaven. Vs n "^^ "^^ "■'" of our ^'■•ive to glorify Hi„; ,= "," "T""'^ '° ""■^. Jet us 5«^W«.W, lef us Cif '"', -''J ■•« exclaiming ^-- - uttering th:::::;;'- ''- ^"°- of 108 LECTURE IX. THE VENITE.— THE PSALMS. B'!;: lii J'; I •■ III Psalm xcv., 2. — " Let us come before his presence witb thanksgiving, and shew ourselves glad in him with psalms." " Praise ye the Lord, the Lord's name be praised," — were the invitation and response last considered ; and, In the frame of mind which they bespeak, wc commence the work of praise by repeating the Ninety-fifth Psalm, — commonly called the Venite Exultemus, from the words with which it commences in Latin. It is also called the Invitatory Psalm ; because, at its commence- ment, it invites us *' to come and sing unto the Lord ;" and, acting upon the spirit it thus expresses, some of the early Christians were in the habit of using it before the congregation came into Church. St. Chrysostom says, that, till the whole congregation was fully assembled, it was usual for those that were present, by way of beguiling the time, to sing psalms, of which Venite Exultemus was the chief. In the ancient oflBces of the English Church, as we learn from the Uses of Sarum and York, the Invitatory Psalm, as it was in them termed, occupied the position in the Service which THE VENITB. — THE PSALMS. 109 sence "with psalms." name be lonse last hich they praise by commonly ^he words Iso called Dinmence- uTito the ixpresses, e habit of me into lie whole usnal for iling the xultemus English rum and in them ce which it now holds, — having preceded the regular Psalms appointed for the day. This shows that the com- pilers of our Liturgy have adhered, both in ar- rangement and matter, to what had been in use from ancicLC times. In the words of this hymn, the Church invites us, as it were, to give the rein to those thankful feelings which the previous portions of the Service were intended to awaken ; because they are words replete with arguments for reverence and praise, for prayer and thankfulness to the great Author of all our nurcios. The invitatory hymn, you are aware, is not used in the Evening Service for the day ; because then we are presumed to have already joined in it, having heard its invitation at the Morning Service. Nor is it possible to conceive any composition bet- ter adapted to the object for which the Church has appointed it. In the mouth of David, it would have been a stirring and pious exhortation ; but, in the alternate voices of a Christian congregation, it is the noblest concert of mutual joy and encouragement, — brother joining with brother in the heartfelt and aifectionate invitation, *' come, let us sing unto the Lord." And may not only our songs arise, but our hearts " rejoice in the strength of our salvation !" Very animating and inspiring is this beautiful 110 THE VENITE. — THE PSALMS. ii^^'^ psaliT ; and would that they who recite its stirring words would catch the glow of its pious spirit, and sing from the heart the due praises of the Lord, and ofifer to Him the tribute of unfeigned thanks- giving ! With delight and exultation, "let us come before His presence, and show ourselves glad in Him with Psalms;" for surely this joyous and grateful strain becomes us in approaching Him who is the great God, — of dominion unlimited, of providence beneficent and unfailing. But with "no proud looks" should we approach that adorable Benefactor ; and the language of David teaches us the humbleness of soul with which our gladness should be told, — " come, let us fall down ana kneel before the Lord our Maker." We are by no means to forget, or indolently to disre- gard, the authority and motives by which we are here invited to kneel before the Lord. Christians, surely, can never despise the summons, nor be insensible to the claims which the Lord their God has to the bended knee. At the same time, we must not forget the caution which it sets before us, — that if we " harden our hearts," as the Jews did in the wilderness, the fate of this perverse people will prove but an emblem of our own. We should ourselves, during this brief life, be wanderers in the wilderness of the world, and finally be excluded from God's rest in the heavenly Canaan. To us •iiii stirring rit, and 3 Lord, thanka- "let us ves glad ^ous and ng Him nlimited, approach guage of ith which et us fall T." We to disre- we are ristians, ,, nor be eir God ime, we efore us, ews did e people [e should erers in xcluded To us THE VENITE. — THE PSALMS. Ill will be applied, and upon us executed, the awful iC hearts, for they have punishment due to them of whom it was said, " It is a people that do err in their not known my ways." "To err in their hearts," does not here imply a slight involuntary error, — a mere mistake in judgment, as in ordinary discourse it might bo thought to aiean, — but a wilful depravity, a cor- rupt malevolent turn of mind, such as tho psalmist elsewhere describes when he says, that they " set not their heart aright;" and that ''their heart was not whole with Ilim." In like manner, the word "er- ror" is used by St. Paul to denote the vilest impurity; and by St. James to point out a systematic course of sin, and a total departure from the truth.* The words of the latter Apostle are, " lie which con- vertcth a sinner from the error of his way, shall save a soul from death." Again, the expression '' they have not known my ways," docs not signify an unavoidable igno- rance, but a wilful blindness, — such as St. Peter speaks of when he says, " For this they lo'dllugly are ignorant of ;" and St. Paul, "They did not like to retain God in their knowledge." Our blessed Saviour uses the same sort of expression, when He upbraids the perverse Jews in Ilis days for " not having known God,"t — not speaking of * Roniiius i., 27 ; James v., 20. f Joiia viii., 55. 112 THE VENITE. — THE PSALMS. 1"'" ti I Iw 1,,,:.! ^1' y ' li- W^^ their ignorance as invincible, or inexcusable, but taxing them with it as in the highest degree wilful and criminal. From the Invitatory hymn we proceed to the Psalms ; which are appointed to be read by the minister and people in alternate verses, — thus shewing that, when he calls upon them to " praise the Lord," they are not backward in responding to the appeal, " The Lord's name be praised." These, and indeed all acts of praise, should be repeated standing. Kneeling, it may be observed, is not the fitting posture f.^r such parts of divine "worship as are not addressed immediately to God ; and sitting would be decidedly an irreverent atti- tude for such parts as are directed to Him. Now, as some portion of most of the Psalms is directed to God, and others partake of a narrative or his- torical character, standing may be considered to suit both parts with more propriety than any other posture. Since both these parts, — namely, those which are, and those which are not, directed to God, — are so often, and so suddenly, altered, min- gled, and interwoven, the one with the other, that the most suitable posture for each of them cannot always be used ; certainly that one posture which best suits both of them together, should be pre- ferred. The Church directs that the Psalms shall be imi THE VBNITE. — THE PSALMS. 113 either " said," as in the ordinary parochial service ; or " sung," as in the choir service ; and there are examples in scripture of both these ways of prais- ing God. His praises were celebrated in the Jewish Church by singing ; and afterwards in the Christian Church, as appears from expressions of St. Paul.* Not to insist on those places which seem to require us to "say" psalms, we find in scripture several sacred hymns, — particularly of Hannah, the blessed Virgin, Zacharias, Simeon, and even the saints in heaven, which are related to have been said by them respectively ; and the cir- cumstances in the story do not make it probable that they were sung. It is proper to explain that the Latin sentences prefixed to each psalm or hymn, are the first words of the several psalms in that language ; and were retained as names or titles, when the service was changed into the vernacular tongue which the peo- ple could understand. There are also dots, resem- bling a colon, which usually occur about the middle of each verse of a psalm. These denote merely a rest in the munc. when the service is chaunted; and are not to be regarded in the reading. "The Book of Psalms," says Dean Comber, "is a collection of prayers and praises indited by the * Ephes. v., 19 ; Coloas. iii., 16. k2 •f Hi 114 THE VENITE. — THE PSALMS. Spirit, composed by holy men on various occasions, and so suited to public worship, that they arc used and commended by the Jews and Mahometans, as well as Christians ; and though the several par- ties of Christians differ in most other things, in this they all agree ; so that Cassander designed to compose a Liturgy out of the Psalms, in which all Christians might join. They contain a variety of devotions, agreeable to all degrees and conditions of men ; so that, without much difficulty, every man may apply them to his own case, either directly or by way of accommodation ; for which cause the Church uses these oftener than any other part of scripture. It is certain the Temple service con- sisted chiefly of forms taken out of the Book of Psalms ; and the prayers of the modern Jews are mostly gathered thence. The Christians undoubt- edly used them in their public services in the Apostles' times, and in the following ages it is very plain that they sung psalms in the Church by turns, each side of the choir answering to the other; yea, it appears the Psalms were placed about the beginning of prayers, soon afterthe Con- fession ; and that they were so often repeated at the Church, that the poorest Christians could say them by heart, and used to sing them at their labours, in their houses, and in the fields." Bishop Home, who wrote a special commentary THE VENITE.— THE PSALMS. 115 jcasions, arc used )metans, jral par- Lings, in igned to vliich all aricty of editions rery man rectly or ause tlic r part of ice con- Book of ews are ndoubt- in the t is very rch by to tlie placed he Con- ated at uld say t their lentary upon the Psalms, has the following eloquent intro- ductory remarks : — " The Psalms are an epitome of the J]ible, adapted to the purposes of devotion. They treat occasionally of the creation and forma- tion of the world, the dispensations of Providence, and the economy of grace ; the transactions of the patriarchs, the exodus of the children of Israel ; their journey through the wilderness, and their settlement in Canaan ; their law, priesthood, and ritual ; the exploits of their great men, wrought through faith ; their sins and captivities, their re- pentances and restorations ; the sudcring and vic- tories of David ; the peaceful and happy reign of Solomon ; the advent of the Messiah, with its effects and consequences ; His incarnation, birth, life, passion, death, resurrection, ascension, king- dom, and priesthood ; the effusion of the Spirit, the conversion of the Gentiles, the rejection of the Jews : the establishment, increase, and perpetuity of the Christian Church ; the end of the world, the general judgment, the condemnation of the wicked, and the final triumph of the righteous with their Lord and King. These are the subjects pre- sented to our imaginations. We are instructed to conceive of them aright, and to express the dif- ferent affections which, when so conceived of, they must excite in our minds. They are, for this pur- pose, adorned with the figures, and set off with all 'the graces of poetry." m-i ■ I m p.b' 116 THE VENITE. — THE PSALMS. " This little volume," continues the same writer,* " like the paradise of Eden, affords us in perfec- tion, though in minature, every thing that groweth elsewhere, every tree that is pleasant to the sight and good for food ; and, above all, that which was there lost, and, and is here restored, * the tree of life in the midst of the garden.' That which wo read as a matter of speculation in the other Scrip- tures, is reduced to practice when we recite it in the Psalms. In those, faith and repentance are described ; in these they are acted. By a perusal of the former we learn how others served God ; but by using the latter, we serve God ourselves." Upon the same subject, our great Hooker thus expresses himself, — " What is there necessary for men to know which the Psalms are not able to teach ? They are to beginners a familiar introduc- tion, — a mighty augmentation of all virtue and knowledge in such as are entered before, — a strong confirmation to the most perfect. Heroical mag- nanimity, exquisite justice, grave moderation, exact wisdom, unwearied patience, the mysteries of God, the sufferings of Christ, the terrors of wrath, the comforts of grace, the works of Providence over this world, and the promised joys of that world which is to come, — all good necessarily to be either known, done, or had, this one celestial fountain yieldeth. Let there be any grief or disease inci- I'. ' * ; THE VENITE. — THE PSALMS. IIT le writer,* 1 perfec- i groweth the sight hich was le tree of which wo ler Scrip- 3cite it in tance are a perusal jrod ; but es." oker thus ssary for able to introduc- tue and ■a strong cal mag- n, exact of God, ath, the ce over ,t Torld e either [fountain dent to the soul of raan, any wound or sickness named, for which there is not in this treasure-house a present comfortable remedy at all times to be found. This is the very cause why we iterate the Psalms oftener than any other part of Scripture besides ; the cause wherefore we inure the people together with their minister, and not the minister alone, to read them as other parts of scripture he doth;' I cannot better justify the large and constant use of the Psalms by the Church, than by further quoting the eloquent words of Bishop ilorne. None can be more appropriate or better expressed ; and many readers of this little work may have had no opportunity of perusing them elsewhere. "In the language of this divine Book," says this learned and pious writer, " the prayers of the Church have been oflfered up to the throne of grace from age to age. And it appears to have been the manual of the Son of God in the days of his flesh ; who, at the conclusion of his supper, is generally supposed, and that upon good grounds, to have sung a hymn taken from it ; who pronounced upon the cross the beginning of the twenty-second psalm, * My God, my God, why hast thou forsaken me?' and expired with a part of the thirty-first in his mouth, " Into thy hands I commend my spirit.' — Thus He, who spake as never man spake, chose to concluae his 118 THE VENITE. — THE PSALMS. Plf:i i'l ■¥,:/£ ■ life, to solace himself in his greatest agony, and at last to breathe out his soul in the words of the Psalmist rather than his own. No tongue of man or angel, as Dr. Hammond justly observes, can convey a higher idea of any book, and of their felicity who use it aright. " Let us stop for a minute to contemplate the true character of these sacred hymns. Greatness confers no exemption from the pains and sorrows of life. This the Israelitish monarch experienced. He sought in piety that peace which he could not find in empire, and alleviated the disquietudes of state with the exercises of devotion. — His invalu- able psalms convey those comforts to others, which they afforded to himself. Composed upon parti- cular occasions, yet designed for general use ; de- livered out as services for Israelites under the Law, yet no less adapted to the circumstances of Chris- tians under the Gospel, they present religion to us in the most en£ja<2;ino: dress ; communicating!: truths which philosophy could never investigate, in a style which poetry can never equal. Calculated alike to profit and to please, they inform the under- standing, elevate the afTections, and entertain the imagination. Indited under the infiucnce of Ilim to whom all hearts are open, and all events fore- known, they suit mankind in all situations, grateful as the manna which descended from above, and conformed itself to every palate. The fairest pro- THE VENITE. — THE PSALM3. 119 gony, and 'ds of the ue of man jrves, can i of their nplate the Greatness sorrows of perienced. could not ietudes of lis invalu- ers, which )on parti- use ; de- the Law, of Chris- ion to us ng truths ate, in a alculateJ le under- rtain the 3 of Ilim nts fore- , grateful ove, and irest pro- 4 f I ducl^ions of human wit, after a few perusals, like sathered flowers, wither in our hands and lose their fragrancy ; but these unfading plants of paradise become, as we are accustomed to them, still more and more beautiful ; their bloom appears to be daily heightened, fresh odours are emitted, and new sweets arc extracted from them. He w^ o hath once tasted their excellencies, will desire to taste them again, and he who tastes them oftenest will relish them best." These, my brethren, are high authorities in com- mendation of the Book of Psalms. They shew the estimation in which we ought to hold them at all times ; and prove the wisdom of the Church in making them occupy so large and conspicuous a portion of our public service. These evidences of their value must heighten our satisfaction as we use them ; and the more we esteem and use them, the more shall we identify ourselves with their spirit. The more deeply, too, we imbibe that spirit the nearer shall we be in mind and devotion to holy men of old, — the nearer in piety and godly living to our blessed Redeemer himself, who spoke and prayed so often in the language of the psalms. Devoutly using these sacred compositions, we shall be preparing ourselves, with tlie most becoming feeling and in the most appropriate language, for the song which is to be raised eternally in heaven to tbtj praise of God and the Lamb. Wf(w" 120 LECTURE X. THE LESSONS, li: St. James i., 21. — "Receive with meekness the engrafted word, which is able to save your souls." Amongst the many excellencies of our highly prized Liturgy, there is none worthy of higher commendation than the provision which is made in it for the public reading of " God's most holy word." The Book of Common Prayer, in its whole construction and in all the doctrines it em- bodies is indeed eminently scriptural : its whole frame-work is from the Bible ; and through the large portion of God's word which it expressly introduces, it makes, as it were, a constant appeal to the sacredness of the foundation upon which it is built. It steadily reiterates those holy and precious truths by which its devotions, its prayers and praises have been constructed. In the dark days of the Church, when an over- shadowing cloud hid, in a great degree, the fair face of truth from the world, and a corrupt priest- hood sought by every means to rivet the bonds by THE LESSONS. 121 which, the minds of men were enthralled, — the sacred Word of God, which " giveth understanding unto the simple," was studiously concealed from the people. They were not permitted to peruse for themselves its comforting and awakeni..g lessons: they had no opportunity, like the Bereans of old, of comparing the instructions they received witli the fountain of truth from which tlicy were pro- fessedly drawn. But when a brighter day dawned upon God's overclouded Church, and when, by the Reformation, the chains of superstition were snap- ped asunder, one of the first-fruits of the happy change was the restoration to the people of that precious charter of our salvation, from the very sight of which they had been so long debarred. This to Christians is an inestimable privilege ; for if they "cannot hear without a preacher," so they cannot confide in the counsels which the preacher offers, unless the means be afforded of comparing the instructions which he delivers with that holy Book from which all Christian exhorta- tion should be drawn. " Search the Scriptures," is a command of our blessed Saviour, which his Apostles reiterated, — an injunction which, no doubt, was meant to apply primarily, to the duty of perusing them in retire- ment, and rendering them the subject of habitual study and meditation. But what is a necessary L m \m Ml.!' ''ii: I 122 THE LESSONS. adjunct of a Christian's obligation in private, it would be manifestly inconsistent to separate from his duty in public. When, in secret, he prays and offers up his praises to God, and searches, as for a "hid treasure," the Holy Scriptures; so when, openly in the congregation, he expresses his thank- fulness and presents his petitions to the throne of grace, it is but right and dutiful that he should then make his appeal also to the Book of Books — the Bible. In this public reading of the Holy Scriptures, there arc obviois practical advantages. There are, in almost every community, some persons who can- not of themselves read the Word of God ; and therefore it is a high privilege to such to receive the knowledge of its truths, and experience the comfort of its promises, by this their public procla- mation. And while some are so circumstanced as to be unable to read the Scriptures for themselves, there are more probably who arc umvilling to do so. The Bible is perhaps in their possession, and they are without excuse for neglecting the study of it ; yet often it is laid by, unopened and unregarded. Such persons, however, are con- strained to hear, in the house of God, what at home, perhaps, they neglect to look into. More- over, through the "hearing of the ear" impressions are often communicated, which a private perusal of ;%f. ■■ ' TUB LESSONS. 123 " tho Scriptures might not have an equal olTcct in producing ; and sometimes warnings and counsels from the Book of God, pronounced in tliat public and solemn manner, have an influenc* which, under ordinary circumstances, might not be awakened. .The Exhortation at the commencement of tho Service, in enumerating tho ends of public worship, states one to be, — the " hearing c'' God's most holy woi'd ;" and therefore, upon concluding tlie Psalms, — themselves, strictly speaking, a portion of that Word, — we proceed with a marked propriety to the reading of other portions of the Scriptures. By the devout exercise of reading the Psalms, the mind is elevated, and the heart warmed, to heavenly themes; and this would seem to be just the moment in which the record of God's dealings in Providence and grace, as furnished in the Scriptures, is likely to be received with the greatest reverence and improvement. The same sort of preparation, indeed, is afforded by tlio whole course of devotions which precede the reading of God's word ; and the admirable remark of Hooker is thus to the letter realised, — " he which prayeth in due sort, is made more ready to hear ; and he which heareth, the most earnest to pray." The custom of reading the Holy Scriptures in public, which our Church has retained, derives incontestable authority from the example of tho 124 THE LESSONS. Jews as well as of the early Christians. Ezra, ■who himself collated most of the Holy Scriptures of the Old Testament into one volume, we are told, " brought the law before the congregation^ and he read therein from morning until mid-day, before the men and women, and those that could under- stand."' And ^'he stood upon a pulpit of wood, which they had made for the purpose and he opened the Book in the sight of all the people and the Levites caused the people to understand the Law and they read in the Book, in the law of God distinctly, and gave the sense, and caused them to understand the reading."* In our Saviour's time, we find that the Scriptures were read in the synagogues on the Sabbath-day: ''as his custom was," says St. Luke, " he went into the synagogues on the Sabbath-day, and stood up for to read."t In the Apostles' times, the Law and the prophets were read or, ^he same occasions ; as in the Acts, it is said of Paul and his company, that they w^ent into the synagogue on the Sabbath- day, and sat down ; and after the reading of the Law and the prophets^ the rulers of the synagogue sent unto them say ing,"Ye men and brethren, if ye have any word of exhortation for the people, say on. "J Again, it is stated, " Moses of old time hath in every city them that preach him, being * Nehemiah viii., 1-8. f Luko iv., 10. t Acts xiiL, 16' THE LESSONS. 125 vent into naiiofrue read in the synago^rues every Sabbath-day."* And further on in the history of the Cliurch, — from St. Paul's injunction to the Coh).ssians to have his epistle read among them, and also in tlie Church of the Laodiceans, — we should judge that the public reading of the Scriptures was customary in the assemblies of the Christians. This, too, was no doubt the practice of the Church immediately succeeding the Apostles' times. Justin Martyr, in the second century, speaking of the Lessons, and of the usual manner of explaining and applying them, saj^s, "On the day called Sunday, there is held a meeting in one place of all the people, whether they dwell in towns or in the country; and the writings of the Apostles and prophets are read, as far as time and opportunity permit." — Tertullian, who lived half a century later, describing the public worship of the early Christians, says, "We meet together to hear the Holy Scriptures rehearsed for by tliem we support our faith, exalt our hope, and cst;iblish our** confidence. We further enforce obedience to the Divine commands by repeated instructions, by exhortations, and by rebukes." The ancient offices of our Eni^lish Church prescribed the same position for the first Lesson as we do, namely, after the Psalms and before the 21 XV, T *■> Li ^ 126 THE LESSONS. !" i I Tc Deum ; and the custom of selecting the seconv* Lesson from the New Tostnincnt is according to the ancient rule of the Egyptian Ciiurch in the fifth century. The SuM-ipturcs are divided into the Old Testa- ment and the New; and therefore it is provided that both should he read in the course of the public service. " The Old and New Testaments," says St. Chrysostom, ''are two handmaids and sisters attendant on our Lord." — " The Tiaw," says Justin Martyr, "is the prediction of the Gospel, and the Gospel is the Law fulfilled."— "That," says Bishop Sparrow, " which lies in the Old Testament as under a shadow, is in the New brought out into the open sun ; things there prefigured, are here performed. Thus, as the two Seraphims cry one to another, ' Holy, holy, holy,' so the two Testa- ments, Old and New, faithfully agreeing, convince the sacred truth of God." — " This method of their reading," sjiys Hooker, "either purposely did tend, or at the leastwise doth fitly serve, that from smaller things the minds of the hearers may go forward to the knowledge of greater; and by degrees climb up from the lowest to the highest things." With these sentiments our Church, in her Seventh Article, fully agrees,—" The Old Testa- is not contrary to the New ; for both in the Old secon.^ 'ding to in the I Tcsta- iroviilcd e public 3," S:iy3 [ sisters '3 Justin and the 3 Bishop ment as out into here cry one Testa- onvince of their ely (lid lat from may go and by highest in her I Testa- the Old THE LESSONS. 127 and New Testament everlasting life is ofTcrcd to mankind by Christ." And we m;>y add that, as *' the Law is our schoolmaster to bring us unto Clirist," it is fitting that the Lessons from the Old Testament should be read first. Provision is made that the whole Bible, or at least the greater part of it, should be read over once every year ; while the Lessons from the New Testament arc so appointed as to be read over thrice in each year, besides the Epistles and Gospels in the Ante-com- munion service. The Book of Revelation is, however, excepted ; for out of this there are only certain proper Lessons appointed for special festivals. Before concluding our remarks upon this portion of the Service, I may take occasion to offer a few observations upon a part of the Scriptures, not reckoned as inspired or as belonging strictly to the sacred Canon, but nevertheless appointed at certain times to be read, — I mean the Apocuypiia. The meaning of this word is, secret or hidden away; that which is kept out of sight or concealed. Perhaps the most ancient idea of an apocryphal or secret book, is that it was concealed from the people. According to this, books were apocryphal when they were thought such as ought not to be read ; which agrees with the ancient division of Books into canonical^ and such as were to be read ; and those n i 128 THE LESSONS. that were apocryphal. In this sense, foolish and hurtful writings would be amongst the apocryphal; and it has also been thought that some books were kept secret from the people^ though received by the Church. Thus the Song of Solomon, and the Book of Revelation, though undoubtedly parts of the inspired and canonical Scriptures, are very little read to the people. Again, a Book may be hidden or secret, in res- pect to the name of its author ; so that secret or apocryphal, in this way, will be all but equivalent to spurious. And lastly, a Book may bo hidden or secret in respect of the authority to which it pretends ; as of a Book whose origin was unknown, which wanted testimony, or whose character was suspected.* This last sense is nearest to that in which we view the books usually styled apocryphal. The apocryphal books, bound up with the Bible, the Romanists receive as genuine Scripture; ascrib- ing to them the same authority as to the undoubted Word of God. On the other hand, those who are extreme in theiv hostility to Romanists, are desi- rous of expunging these Books altogether, — of rejecting them entirely, and abandoning the use of them without exception. Here our Church, with characteristic wisdom, adopts a middle course : ia the words of her Sixth Article, she " doth read * Hey's Lectures on Divinity. THE LESSONS. 129 ish and yphtil; 3 were by the ic Book of the -y little in res- jcret or uivalent hidden vhich it iknown, ter was that in ryphal. e Bible, ascrib- Idoubted rho arc Ire desi- |ier, — of le use of |h, with irso : io Ith read them for example of life and instruction of man- ners ; but yet doth not apply them to establish any doctrine.'' In support of this view, it iin(rht be enough to adduce the fact, that the Jews themselves never received the Apocryplial books as Ciinon- ical. Moreover they are never directly quoted in the New Testament ; and the early Christian writers who succeeded the Apostles, though they occasionally introduce passages from them incul- cating some moral sentiment, never profess to prove any doctrine from them. This course, wo find, was taken by St. Paul himself in quoting from the heathen poets. The opinion seems to be well foun(^;ed, that the Apocryphal books were all the works of Jews ; and that they were either imitations of somo part of the genuine Scripture, or something in the way of sup- plement or sequel. The third and fourth books of Esdras profess to be such, and were probably written from a natural desire, in persons attached to their country, of enlarging upon an interesting portion of ics history. The book of Tohit seems to be an imitation of Ruth ; and that oi^Ju be read a the way se exactly when he reads the ibees, but criptures, idom and e people, iesiastical la is not, T service, als which )ointed to r course, md upon I 1 Sam s Days, the first lessons are occasionally Belected from them. It is not often, therefore^ that the Apocryphal books are read in our churches • and when they are read, the selection from them is judicious and full of instruction. It would be a cause for regret if they were removed from their place in the Sacred Volume, from the comfort an,! edification they aftbrd in our private rea.lin- • and they are valuable also, from the collateral and incidental evidence they furnish to the authority and truth of the canonical Scriptures themselves. Of the blessing of having these genuine Scrip- tures publicly read, v,-o cannot be insensible ; for ossides the benefit to individuals, they may be iield as a safeguard of the purity of the Church. It has been well said, that " the Bible and a Scrip- tural Liturgy will save a Church in the worst of times." Our Liturgy is framed upon the Eible; and in the appointed public reading of so lar.To a portion of the Bible, we may say that this holy book IS continually appealed to in attestation of the fact, that our Prayer Book is but the handmaid and expounder of the Bible. 132 lii ■ : B: m ' ''H'l :Rr ' M 11:' ■ m ' g^K&Smm ^ LECTURE XL THE TE DEUM.—OTHER HYMNS .AFTER THE LESSONS AT MORNING AND EVENING PRAYER. Psalm cxxxv. 1. — *' Praise the Lord, laud ye the name of the Lord; praise it, ye servants of the Lord." The office of praise is to the Christian at all times a bounden duty as well as a most pleasing occupation. He cannot look round upon the works of God, without feeling prompted to its exercise ; far less can he hear the record of His wonderful dealings in the old time before us, both in provi- dence and grace, without a strong impulse to tell out his gratitude in a strain of praise. When we peruse the Book of God in our closets, and lay down the precious and comforting volume, what is more natural than a warm expression of thankfulness for the joyous truths which that blessed volume reveals? And if so, what can be more natural than to give vent to the same grateful emotions in the house of God, when we hear there the public proclamation of those glad tidings? "For if God had not written His word for us," says one of our old divines, " we should not have seen either our sin or our danger, our duty or our THE TE PKUM. 133 assistance, our Deliverer or our reward, and shall wc not praise Him for the shining light I And what chapter is there, but it contains a peculiar reason of our thankfulness? Wiiethor it instruct or reprove us, invite us to duty, or aflfiight us from sin ; whether it consist of promises or threatening--, precepts or examples, it ought to be concluded with, 'We praise thee, God,' — for illuminating our minds, quickening our affections, renewing our memory, reviving our hopes, awakening our sloth, or confirming our resolutions."* We have but to refer to St. Paul's epistles to be assured that such was the sentiment, and the prac- tice of Christians in the days of the Apostles. And in subsequent times, a learned heathen, Pliny, gives testimony that, in the assemblies whicli, from fear of their enemies, the Christians were accus. tomed to hold before day-light, a hymn was sung, in honour of Christ as Goa. As described by this pagan enemy of the truth, the similarity is most striking between the strain of praise which he refers to, and 'hai hymn of thanksgiving which, in our Church service, succeeds the first Morning lesson. In Pliny's time they sang that hymn of praise in turUy and they addressed Christ as God. This would appear to be no mean testimony, of an incidental character, in favour of the antiquity * Defin Comber. M ;j( m h !l ■m 4 ^S' p Hi 134 THE TE DEUM. of the Te Deum, — one, indeed which is strength- ened by the nature of its own construction ; for if the composition be human, the materials are cer- tainly divine. In it, it has been well said, we recognise the sublimest passages of Isaiah, the grandest truths of the Gospel history, and the most pathetic supplications of the Book of Psalms. It is, indeed, a noble hymn to the Trinity, worthy of the spouse of Christ, rational and majestic ; and among the compositions of uninspired man, this may justly claim the foremost place.* It is difficult to discover the author of the Te Deum. It has been ascribed to various eminent Christians in the fourth century ; but, without being able to fix upon any particular individual as its author, the credit of its composition appears to be due to the Galilean Church, because the most ancient allusions to its existence are found in the rituals of that Church. It was certain that it was in use in the fifth century ; and the probability is that it w^as composed much earlier. In regard to its position in the Service, it appears always to have occupied the same place which it at present holds, — namely, after the reading of Scrip- ture. As used in this connexion, it may be re- garded as a responsory Psalm, since it follows a Lesson ; and here the practice of the Church of * Tyrrell on the Ritual. I itrength- 1 ; for if are cer- said, we liah, the the most 1ms. It orthy of tic ; and lan, this e the Te eminent . "without ^idual as )pears to the most d in the t it was ability is appears lich it at |of Scrip- be re- follows a lurch of sf THE TE DEUM. 135 England resembles that directed by the Council of Laodicea, held A.D., 36T, which provided that a psalm or hymn should be sung after the reading of a portion of the Old and New Testament. In addi- tion to the reasons for its introduction in this place already given, we may observe with an excellent writer upon the Liturgy, that " by this grateful variety, the mind of the devout worshipper is secured against distraction, relieved from langour, and enabled to proceed with attention and fer- vour. "^ The Te Deum is so called from its opening words in Latin, in which it was originally composed. Kendered literally, they would appear thus in English, " Thee God we praise ;" but they aro much better as we have them in our Liturgy, " "VYe praise thee, God." " Of the various excellencies of the Te Deum," observes the late Mr. Shepherd, " its methodical composition is not the least considerable. It is divided into three parts ; each, in its original form, composed of ten versicles. In its present state, it is observable that there is an odd versicle, and that the first part consists only of nine ; for the versicles which were formerly the first and second have since been united into one." Of the three parts above mentioned, the first is * Shepherd on Common Prayer. SP *' 1.3C THE TE DEUM. ¥ 11. 5>n act of praise, or an amplified Doxology ; the second, a confession of the leading articles of the Christian faith ; the third contains intercessions for the whole Church, and supplications for our- selves. In the first, or eucharistical part, we begin with expressing our thankfulness to God, and acknow- ledging His unbounded sovereignty in earth and heaven. Not only is every created thing on earth invoked to declare their thankfulness ; but our minds are borne upwards to the glorious heaven, there to witness the glad and everlasting homage of angels and archangels, of cherubim and sera- phim. To these are joined the grateful praises of the just made perfect, — of " the glorious company of the Apostles, the goodly fellowship of the prophets, and the the noble army of martyrs." Having praised God in their lives and honoured him in their deaths, they strike to him their golden harps in heaven, and chaunt everlastingly their songs of bliss and triumph. But Infc us particularly observe to whom the ministering servants of the Lord in heaven address their never-ending praises. — '' Holy, holy, holy, Lord God of Sahaoth,'' or Lord God of Uosts^ is their continual cry. This thrice repeated ''holy" is significant ; as expressing their adoration and their songs of joy to the Eternal Three in One, — to the Father, Son, and Holy Ghost. THE TE DEUM. 13T The second part, which embraces a confession of our faith, calls upon the Church universal throughout the world, to acknowledge and adore the same Triune Deity. The Father^ of an infinite majesty ; His true and only Son ; and the Holy Crhost the Comforter, — these the Church confesses and invokes ; and then repetition is made of the various acts of condescension on our behalf, which God's eternal Son accomplished. His humiliation, in being made man for our sakes, is contrasted with the glory which He had resumed at the right hand of the Father ; and our lost condition before He came into the world to save sinners, is brought into comparison with the bright prospects of heavenly blessedness, which He hath ^'opened to all believers." We rejoice in the contemplation of these wonders, but we "rejoice with trembling;" for He, that man of sorrows, the despised and rejected of men, shall "come to be our Judge." With the con- sciousness of our offences and deficiencies, this would be an appalling contemplation ; yet there is unspeakable comfort in knowing that "all judgment hath been committed" unto one, who "can be touched with the feeling of our infirmities who knoweth our frame, and remembereth that we are but dust." If we lean on His merits only, and are penitent and obedient disciples. He will M 2 m 138 THE TE DEUM. prove our Advocate and Friend on that great and terrible day. The third part of this hymn, which contains a prayer for the whole Church, and supplications for ourselves, commences with a petition for the Lord's gracious help to those whom He has " redeemed with His most precious blood," — that, being washed and justified and sanctified, they may be numbered with His saints in the glory and bless- edness of the eternal world. We are prone to err and go astray, we are surrounded with temptations, we are liable to stumble and fall ; and therefore we implore the succour, we invoke the guidance and support of our all-sufficient Defender. While we pray for the forgiveness of our past sins, we implore His grace to preserve us from their dominion in future ; wa pray that the Lord would look upon our frailty, and strengthen us, — that He would look upon our guilt, and pardon us. In our humility and weakness, we plead not our merits, but our distresses : we renounce all depen- dence upon earthly aid; our confidence and trust is in Him alone. Our supplications are concluded in the spirit of the faith and reliance of the Psalmist, — *^ Our fathers trusted in thee, and were delivered; they trusted in thee, and were not confounded."* * Psalm xxii, 4, 5. THE TE DEUM. 139 By St. Ambrose it was remarked, tint, after the angel of the Lord had first published the glad- tidings of salvation to the shepherds of Jiidea, immediately the heavenly host commenced a hymn of praise to the Deity. So we also, after the recital of the joyful truths contained in God's word, are directed by the Church to rise up, and unite our voices in solemn praise to Ilim who has graciously "caused all holy Scriptures to be written for our learning, our patience, comfort, and hope." This we effectually do in the Te Deum ; but besides this noble hymn, there is another that mr.y be substituted for it at the discretion of Ihe officiating Minister. Although a very animated and pious composition, it does not by any means possess the various excellencies of the Te Deum, and is therefore but seldom used. It is called the Benedicite, from its commencing word in Latin; and it seems to have been extracted from the "Song of the Three Holy Children," in the apocryphal appendix to the Book of Daniel. The use of this hymn was also very ancient; and the old Liturgies of the Galilean and Spanish Churches prescribed the "Song of the Three Children" to be sung between the Lessons, according to the arrangement now adopted in our Service. This hymn bears a close resemblance to the one- n~^ ' ■ ' i^^M i 1 'JiHEW^B ^ VfiMpSK 1 140 THE TE DEUM. hundred and forty-eighth Psalm, in its sublime appeal to all created things, animate and inanimate, visible and invisible ; and calls upon them all to acknowledge and adore the majesty of the Eternal God. Although not often used, — the Te Deum being so incomparably superior, — there would be a propriety in introducing it on those occasions in which the first Lesson treats particularly of the creation of the world, and the power and providence of God. On Trinity Sunday, for instance, when the account of the Creation in the first chapter of Genesis is read, it would be appropriately intro- duced ; and it would seem also to have a special adaptation to the occasion in which is related the account of the martyrdom of Shadrach, Meshach, and Abednego, — that is, on the Nineteenth Sunday after Trinity. To these illustrious confessors the composition of the hymn itself was primarily ascribed; and their Hebrew names, Ananias, Azarias, and Misael, are introduced at the con- clusion. To the Second Lesson, which is uniformly selected from the New Testament, appropriate hymns are also appointed to succeed, on the same ground as they are introduced after the first Lesson, — namely, that a song of praise should then be particularly addressed to Him who "brought life and immortality to light through the CrospeV THE TE DEUM. 141 Two hymns are appointed for the fulfih\ient of this reasonable service, — namely, the Song of Zacha- RIAS, extracted from the first chapter of the Gospel of St. Luke ; and the Hundredth Psalm. When the minister of Christ has recited a portion of the good tidings of great joy which shall be to all people, no words of thankfulness could be more appropriately employed, than those which broke from the lips of the father of the Baptist, when his tongue w^as loosed, — "Blessed be the Lord God of Israel, for He hath visited and redeemed his people." "The whole of the hymn, however,'* says Shepherd, "having been uttered upon a particular occasion, and under extraordinary cir- cumstances; and the latter part being addressed to the infant Baptist in particular, and referring solely to his immediate office ; it may fairly be considered as less adapted to general use than some others, and on this account, probably, it is seldom read after the second Lesson." In its place, there- fore, we generally and with great propriety, use the Hundredth Psalm, — here called, from its first words in Latin, Jubilate Deo. Of this psalm the Hebrew title is, a " Song of Praise ;" and it is said to have been composed by David upon occiision of a public thanksgiving, and was sung by the Jewish Church at the oblation of the peace-offering, as the priest was entering into the temple. How appro- 142 THE TE DEUM. I ■ i. ; flj^w^^ffl ;IHh ^ i ^^n i priatc is it in Christians, to uso the same strain of praise in acknowledgment of Ilim who " abolished in his flesh the enmity, even the law of command- ments contained in ordinances," and who "came and preached peace to them which were afar off, and to them that wore nigh !" As far as we have proceeded with our consi- deration of the Liturgy, there is no difference between the Morning and Evening Service, except in the Hymns to be said after the Lessons. — After the first Lesson at Evening Prayer, the hymn called Magnificat is appointed to be read, — ^cing the song of thankfulness spoken by the Virgiu . "ary, on her being saluted by Elizabeth as the mother of our Lord. " Between this hymn, and the Song of Hannah," Shepherd well observes, " there exists a great conformity of expression and sentiment, not less remarkable than the similarity of circum- stances under which they were uttered. In the person of Christ, the types and predictions of the Law and prophets were finally accomplished. The recitation therefore of this hymn very properly suc- ceeds the first Lesson, which is taken out of the Books of the Old Testament, and generally contains some circumstance of history or prophecy, that has a direct relation to the events of the Gospel." — It is worthy of remark that this hymn is still retained in the Evening Offices of the Reformed Churches upon the Continent, as well as in our own. THE TE DEUM. 145 ain of dished mand- ' came 'ar off, consi- erence except -After L called ing the iry, on mother e Song 3 exists iment, ircum- n the of the The |ly suc- Books Is some has a I— It is jtained lurches The Cantate Domino, or Ninety-eightli Psalm, is also apnointcd to be used after the first Lesson at Evening Service. In this there is a prophetic allusion to the salvation "wroii^'ht out through Christ for His Church, and therefore a peculiar appropriateness to the place in ^vliich it is appointed to be read. After the second Lesson at Evening Service, we are directed b} the Church to express our thankfulness for the boon of salvation, in the language of the devout Simeon. This venerable Israelite, having seen and taken in his arms the infant Saviour, broke out into this language of transport, "Lord, now lettcst thou thy servant depart in peace, for mine eyes have seen tliy salvation." These words, we arc informed, animated the private devotions of Christians in early ages, and were triumphantly repeated by martyrs amidst their last sufferings. Not less appropriate to the glad-tidings of salvation promulgated in the New Testament, is the other Hymn which the Church appoints to be read at this place. The Deus Miseheatur, or Sixty-seventh Psalm, is evidently prophetical of the Gospel dispensation; and prays for the "saving health" of Christ's religion to all nations. And until the fulness of the Gentiles be come in, and the gathering together of the Jcavs be accomplished, 144 THE TE DEUM. — until, in short, " the earth shall be full of the knowledge of the Lord as the waters cover the sea," the Christian Church may with propriety employ this hymn. It will always be appropriately repeated, after the '' word of reconciliation," in the Lesson immediately going before, has been declared both to Jews and Gentiles. 145 LECTUHE XII. THE APOSTLEG' CREED. The reading of the Holy Scriptures in the pubhc service of the Church is followed, as wc have seen, by hymns and psalms of thanks-ivin- —expressing our devout gratitude to God for the precious treasure of His holy Word. When the sacred Volume has been closed, and our thankful acknowledgments ended, an appeal like this would seem to be made to us.— "Believest thou the Scriptures?" and from Christians this will be the ready and unhesitating response, "Lord, I believe." But it is not enough that this should be the conviction of our minds,— that an inward persuasion of the truth of God's word should be felt : we must bear open testimony of our belief in its precious truths ; we must make a public acknowledgment of our unfeigned assent to all that it contains. " Faith cometh by hearing, and hearing by the Word of Godr but the faith which is felt, must be declared: we are to "confess with our mouth" the doctrines which we "believe in our heart." N »1 146 THE apostles' CREED. ■'% ni In the Apostles' Creed, we are furnished with a comprehensive form in which to make this profession of our faith. The proper position of the Creed in our public service is evidently, then, where our Church has placed it ; and the propriety of the arrangement is strengthened from its being imme- diately followed by the prayers and intercessions, which we are called upon by a sense of our necessities to offer. As we '-cannot call on him in whom we have not believed," the profession of our faith as Christians should undoubtedly precede the offering up of our prayers ; and since we hope to be heard by God the Father only through the merits of His blessed Son Jesus Christ, ond the sanctifying co-operation of the Holy Spirit, it is right that we should preface, as it were, our petitions to the throne of grace by a declaration of our faith in the Triune Godhead, and in those other leading points of Christian doctrine upon which our petitions may be said to be grounded. Its position in the service was nearly the same in the ancient Churches of the West. Although we have no positive evidence that this Creed was the actual composition of the Apostles, there is not a little testimony existing that, in their time, some rule of faith was adopted; and the statements of several ancient Christian writers support the opinion that this formulary, almost as THE apostles' creed. 147 it now stands, may have been used. St. Paul, in his Epistle to the Romans, speaks of a " form of doctrine" which was held by that Chm-ch, and for the zealous maintenance of which he commends them.* To the Galatians he speaks of a "rule," or canon of faith, upon their adherence to which many blessings would follow.f To Timothy he speaks of a "deposit," committed to his faithful keeping;! and he subsequently urges upon him a firm adherence to the " form of sound words " in which he had been instructed. § From these expressions we are justified in inferring that the great truths of the Gospel were compressed into some formulary which was to serve as the rule and directory of Christians. If we proceed to the age immediately succeeding the Apostles, we find it said by Clement of Rome, that "the Apostles, having received the gift of tongues, while they were yet together, by joint consent composed that Creed which the Church of the faithful now holds." Irenajus declares, tliat "the Church received from the Apostles and their disciples, this faith in one God the Father Almighty,"— going on with the words of the Creed nearly as we have it. Tertullian, speaking of this ''rule of fiiith," affirms that it "descended to us from the beginning of the Gospel before any *Rom. vi., 17. tl Tim. vi., 20. fGal. vi.,15,16. 12 Tim. i., 13. 1 1 i I I! I ",<■■■'■ 1 U' 1 I' ''ti Ot I r .,.,y, '.' k l t^' ^^ ''«{ ; i, I ll' -ti ■ - V 148 THE APOSTLES CREED. heretic had risen up." St. Ambrose positively asserts that it was "composed by the twelve Apostles." St. Augustine observes, *' That which the Church holds, and was not instituted by Councils but always retained, that is justly believed to have been delivered from Apostolical authority." Ruffinus, who lived towards the end of the fourth century, states of the Creed, that it was then generally spoken of as having been framed by the Apostles. From all these testimonies, therefore, we reasonably conclude that this Creed was composed, or brought at least into its proper shape, in the times of the Apostles. The Church, however, does not view this as a settled point, but exercises her usual caution in not pronouncing authoritatively upon the question; terming it, in the Eighth Article, the Creed "commonly called the Apostles' Creed." Yet that it is no less entitled to our reverence and regard on this account, is implied in the same Article, when it is declared that all the doctrines it contains "may be proved by most certain warrants of holy Scripture." To this test it has been repeatedly brought, and almost every word of it confirmed by an express text of Holy Writ. — The celebrated Calvin himself declared, that it was a confession of faith suited to the times, and consonant to the preaching of the Apostles. Nor does he hesitate THE APOSTLES' CREED. 149 to affirm, that to his mind it contained nothing but what might be proved by the most solid tests of bcripture. We have ah-eady alluded to the propriety of such a public profession of our faith as is contained m this scnptural Creed. Here, as feeble and de- pendent creatures, we make ackno;yledgmont of God the Father, who made and who preserves us- as guilty creatures, we profess our faith in God the bojf, for "beside Him there is no Saviour;" and as corrupt and polluted creatures, we declare our belief in the sanctifying influence of God the Holy Ghost. This acknowledgment of the Triune Godhead is not without a practical advantage to ourselves. ihe formal recital of these fundamental truths of our holy religion, cannot fail to awaken in the real believer many salutary feelings. He cannot, for instance, make profession of the might and majesty ot Orod, without a corresponding self-abasement ; nor can he pause from this circumstantial recital of the Saviour's sufferings, without a renewal of his contrite sorrow. «A captive," it has been well said, _ who has been .lolivered from cruel bonda-e, aiay,,in the midst of the bustle of active life, find the emotions of gratitude that is due to his deliverer in a measure suppressed ; but when called upon to recite, in the circle of his friends, the various 150 THE apostles' CREED. it M' KS^^H^HS jl'^^^^H * ■ - ■ ( f incidents of the interesting tale, surely his tears ■v^ill begin to flow afresh. So it is difficult to conceive it possible, that the wonders of redeeming love can pass over the lips without melting the heart."* With this formal avowal of his belief fresh upon his lips, the Christian, when tempted to sin, will be induced to exclaim, "How can 1 do this great wickedness and sin against God?" — "Thou hast avouched the Lord this day to be thy God,'' — ill then would it become his avowed servants to surrender themselves to any dominion which is opposed to Him. This public confession, too, joined in by all around them in the worshipping assembly, affords to Christians a mutual encouragement. The wa- vering or languishing faith will be confirmed and animated by this its general and public profession. In private, without counsel and alone, we might feel our vigour of confidence to decay; but "as iron sharpeneth iron, so doth a man the countenance of a friend." When with a devout and audible voice we join together in the profession of our faith, we encourage one another : the sluggish will be animated, and the indifferent shamed into a livelier warmth of affection and a better vigour of action. It constitutes, too, a bond of union ; for the * Rev. T. T. Biddulph. THE apostles' CREED. 151 is tears icult to ieeming ing the ;li upon dn, will is great ou hast d,"— ill ants to rhich is by all , affords rhe wa- ned and )fession. e might but "as itenance audible •ur faith, will be 3, livelier f action. for the public profession of the same sentiments cannot but forward a unity of sentiment and action amongst believers. The voices of the faithful uniting in the same declarations, will drown the clamour of irreligious debate, and suppress the unhappy spirit of division which has made such inroads upon the oneness of the Christian household. Here, in the Creed, we avow the same mind and speak the same words ; and if, as has been well said, we believe, and make public profession of our belief, in the "communion of saints," we shall become better disposed to live as those who love one another. This public declaration of our faith in the house of God, may also have its salutary influence upon the unbeliever and the mere formal professor. These may be startled by the solemn repetition of the great truths of the Gospel, and impelled to the enquiry whether they believe them, or not ; whether they rest indeed upon the Providence of God as their only dependence, — upon the Son of God as their only refuge from th3 condemnation of sin, — upon the Holy Ghost as their only safeguard from its dominion. "The forgiveness of sins," thus publicly pronounced as the faith of Christians, may cause them, too, to seek the mercy-seat for pardon: "the life everlasting," may warn them to be reconciled to Him who alone can confer it. The Creed is required to be pronounced "by the 152 THE APOSTLES CREED. •..•3 i '1^ ' ■' 1 * 1 ; "M: j^^^^n Li! Minister and the people;" because both are alike interested in the confessions which it embraces. It is a summary of that faith which all Christians are required to hold, and which all alike are bound openly to profess. AVhile, therefore, the Minister of the Lord pronounces it, it would ill become the assembled people to be silent, — to manifest, by any carelessness of demeanour, least of all by with- holding the expression of their assent, that the truths which arc proclaimed have no interest for them. And here it is to be remarked, in favour of our Church of England, that she, in this public and united confession of faith, adopts a practice which the Romish Church appears to shrink from. This latter Church, observes one of our writers upon the Liturgy, '' appoints the Creed, as well as the Lord's Prayer, to be said secretly; that is, rather mentally, with the heart, not with the mouth, which is no confession at all ; or silently, by every one to himself, not audibly in the hearing of the congregation ; which defeats the intended acts of confession, namely, the satisfying of the congrega- tion that we hold the same faith, and the confirming and encouraojinfj; of them in the same."* The posture which, in the repetition of the Creed, we are required to use, is standing. Kneeling is the appropriate one for prayer ; and sitting, in * Dr. Bisse. THE apostles' CREED. 15a decorous silence, for hearing the word. But if acts of praise are most becomingly performed in the attitude of standing, this, too, would seem the one best adapted to the confession of our faith. This it is which most appropriately signifies our readiness earnestly to contend for the faith, at the same time that that it best expresses our stead- fastness in it,— "by this posture declaring our resolution to stand by, or defend, that faith which we have professed: so that, at all these times, we resemble not so much an assembly as an army. As then in every well-marshalled army, all look and move in one way, so should we always do in a regular assembly ; but especially at the confessions of faith, all Christ's faithful soldiers should shew, by this uniformity of gesture, that they hold the unity of faith."* In Poland, we are informed, it was anciently the custom for the nobles to draw their swords at the repetition of the Creed, in token that, if need were, they would defend and seal it with their blood. " Turning at the same time towards the East," as is remarked by Archbishop Seeker, <'is an ancient custom ; as indeed, in most religions, men have directed their worship one particular way. And this practice, being intended only to honour Christ, the ' Sun of Righteousness,' who hath risen * Dr. Bisse. H 154 THE apostles' CREED. I 1.5 1 V fei! upon us, to enlighten ud with that doctrine of sal- vation to which we then declare our adherence, it ought not to be condemned as superstition : and yet, being neither obligatory in itself nor com- manded by authority, the omission of it ought not to be censured as irreverence or disobedience." In justification of this practice, another writer observes, — " The Jews, in their dispersion through- out the world, when they prayed, turned their faces towards the mercy-seat and cherubim, where the ark stood. Daniel was found praying towards Jerusalem, because of the situation of the temple. Andjthis has always been esteemed a very becoming way of expressing our belief in God, namely, by turning to the East, [where he is supposed to have His peculiar residence of glory.* While, on the one hand, the absence of positive authority fully justifies those who deem it expe- dient to omit this custom, yet, for the reasons given, those who think proper to retain it, ought not to be censured. It is true that Grod is every- where, and that man would vainly attempt to define His locality ; but there can be no more impro- priety in turning to the East when we recite our belief, than in raising our eyes to heaven when we pray. To condemn this custom because we cannot define God's dwelling-place, would afford room for * Collis, quoted in Mant. TilE ArOSTLEs' CREED. loo of sal- ence, it n : and r com- ght not 50." writer irough- 1 their , where ;owarcls temple, coming jiy, by to have )ositive expe- reasons ;, ought ; every- 3 define impro- jite our hen we cannot )om for a denial of His special presence in the house of prayer,-of the Lord's spiritual presence in the elements of the eucharist,-or that of the Holy Ghost in the hearts of true believers. At the recital of this article of our faith ^' I believe in Jesus Christ his only Son our Lord," it IS usual for our congregations to bow the head. Ihis custom is founded upon these words of St Paul to the Philippians, " God hath given him a name which is above every name, that at the name oj Jesus euerij hiee should how, of thincrg in heaven, and things in earth, and things under the earth;" and is confirmed by the eighteenth canon of the Church, which provides that"" "when in time of Divine service, the Lord Jesus shall be mentioned, due and lowly reverence shall be done by all persons present, as it hath been accustomed ; testifying by these outward ceremonies and ges- tures, their inward humility, Christian resolution, and due acknowledgment that the Lord Jesus Christ, the true eternal Son of God, is the only Saviour of the world, in whom alone all the mer- cies, graces, and promises of God to mankind, for this life and the life to come, are fully and wholly comprised.'' To by^ affected by the latitudinarian views of modern times, in condemning this custom as super- stitious, is at least to be wiser than our fathers ; 156 THE APOSTLES CREED. ih '.11 and it would be charging tJiem with the innova- tions which a later age has so recklessly intro- duced. There never was a divine of the Church of England more free from either superstition or enthusiasm than Hooker. His plain sense and moderation, united to his acute discernment and immense learning, have acquired for him the epi- thet of "judicious ;" and this will probably be attached to his name as long as the spirit of our true Reformers is reverenced and cherished. On the custom we have been discussing. Hooker uses this language, — " Because the Gospels, which are weekly read, do all historically declare something which our Lord Jesus Christ himself either spake, did, or suffered in his own person, it hath been the custom of Christian men then especially, in token of the greater reverence, to stand, to utter certain words of acclamation, and at the name of Jesus to bow. Which harmless ceremonies, as there is no man constrained to use, so we know no reason wherefore any man should yet imagine it an insuf- ferable evil. It sheweth a reverent regard to the Son of God above other messengers, although speaking as from God also. And against Infidels, Jews, Arians, w4io derogate from the honour of Jesus Christ, such ceremonies are thus profitable. As for any erroneous estimation, advancing the Son above the Father and the Holy Ghost, seeing 'I nnova- intro- Shurch ;ion or >e and nt and he epi- bly be of our I. On er uses ch are lething spake, >en the token certain Bsus to i is no reason L insuf- to the though ifidels, our of fitable. ig the seeing THE apostles' CREED. I57 that the truth of His equality with them is a mys- tery so far for the wits of mortal men to rise unto, of all heresies that which may give him superiority above them is least to be feared." In the room of the Apostles' Creed, it is directed by the rubric that, on certain days, the Creed called the Creed of St. Athanasius, shall be read' Tnis IS a confession of faith confined more parti- cularly to the doctrine of the Holy Trinity ; upon which it is so explicit and deoided, that, in the words of Dean Comber, '^ it is no wonder that it hath been so much opposed and maligned by all those heretics which agree not with the Church in the doctrine of the Trinity, and of our Saviour's Incar- nation ; because these two fundamental articles are so fully asserted here, that the false teachers have no room left for cavils or evasion,— it being, as Photius saith of his other works, ' a trophy of victory over every heresy, especially the Arian.' " —-But the consideration of this important Creed will employ another Lecture. 158 LECTURE XIII. THE ATIIANASIAN CREED. ^'1 Titus ii. 1. doctrine." -" Speak tliou the tilings wbicli become sound I t The words thus addressed to an individual, con- tain a charge that is binding upon the whole Church. What Titus, in the early days of Chris- tianity, was instructed to declare, it is incun^bent upon every minister of the Lord Jesus faithfully and fearlessly to proclaim now. It is out of respect to the principle which this charge inculcates, that the Church retains the Creed of St. Athanasius ; and she is careful that the great truths it embodies should from time to time be proclaimed to her children, on the very ground that those truths are so often assailed. It was declared by St. Paul, that *' the time would come when men would not endure sound doctrine :" this fact makes it all the more necessary that the words of " sound doctrine'' should be kept con- tinually before them, — it is the best security against the teachings of error. The three Creeds, we may observe, were written THE ATHANASIAN CREED. 159 ae sound al, con- wliole Cliris- up'bent ithfully ch this ins the ful that time to le very issailed. e would jtrine :" that the pt con- ' against written at different periods and on account of the peculiar circumstances of the Church. And here, it has been well stated, the Church acted like a tender mother very anxious for her children from the very first; but growing still more and more anxious as they grow older, were more exposed to dangers, and became less and less willing to yield themselves to her control. Thus it may seem that, in the most ancient, the Apostles' Creed, a plain simple rule of faith is given. In the next, the Nicene Creed, the same rule is laid down, but more at length, and in a tone of anxiety and caution, as if the enemy were at hand. In the last, the Atiia- NASiAN Creed, where still the very same rule of faith is laid down, the alarm is loudly sounded. There is throughout an expression of urgent warning, as needful for persons in the very midst of foes, — some open, and m^rc secret foes ; who would rob God of his honour, and man of the ever- lasting inheritance purchased for him by his Saviour's blood. The Creed under our present consideration is mentioLcd us that of Athanasius, because it usually bore his name, and contained the doctrines of which, against the opposing heresies, he was so undaunted a champion ; not because he was actually its author as it now stands. As to the fact of his having composed some formularv of faith, which would justify the ascribing to him of the Creed 160 THE ATHANASIAN CREED. i^ iyi i m which usually bears his name, there is a good deal of ancient testimony. Amongst others, Gregory Nazianzen speaks of a " royal gift which Athanasius presented to the emperors, a confession ofhisfaith, received with great veneration both in the West and East." Yet as there is some uncertainty, the Church does not assume the actual authorship of this Creed as a point established : accordingly, in the rubric which precedes it in the Prayer Book, it is styled " the Creed, commonly called the Creed of St. Athanasius." — "Whether it was composed by him, or not," says an able divine, "the Church of England undertakes not to decide ; nor is it very material for our purpose that it should be decided. The Church does dot build her faith upon St* Athanasius, but on the Holy Scriptures. Her exposition of the faith is Athanasian certainly, in contradiction to the Avian opinions, because she thinks that Athanasius took the right side of that question, and that his opinions were indisputably more conformable to Scripture, and more in agree- ment with the testimony of the Ante-Nicene fathers, than those of Arius and his followers : she had a right to make this choice, and she has made it."* The following remarks of a distinguished living divine of our Church, are well worthy of repetition : * Nares on the Three Creeds. 'I i 3* THE 4THANASIAN CREED. J^l -« This Creed," he says, « was not of a certainty composed by St. Athanasius; nor can it be attributed w.th certainty to any author. It were perhaps better that his name had not been attached to It. Ihat father was a great and good man, persecuted by the Arians for his faith in the Trinity, and worthy to be had in everlastin-. honour, among the noble army of martyrs, in the Church triumphant as well as militant. But the Catholic Church refuses to call any man master, or to receive any man's name. The Church, says one ot Its ancient fathers, was never called so much as by the nume of any Apostle : we never heard of i-etrians, or Paulians, or Bartholom.-cans, or Thad- toans, but only Christians from Christ. I honour Peter, says another father, but I am not called a Petnan: I honour Paul, but I am not called a Pauhan ; I cannot boar to be named from any man, who am the creature of God. And so the Church in this country has never suffered herself to be called from Cranmor, or Luther, or Calvin or any other person to whom some societies of Christians look np as their founders ; nor is it the name of Athanasius that recommends this formulary to her adoption. She has retained it, because it embodies the tradition of the Universal Church as to the fundamental verities of Christianity."* * Rev. Dr. Hook. 02 162 THE ATHANASIAN CREED. feM 1' i'-!!j:i r iiH. ^M S %• i . t' 1 r -■'^ i I may remark that this Creed was in use in the Church of England before the year 799, as we then find it quoted by an English bishop ; and this was nearly a century and a half before it was received in the Church of Rome. This shews how groundless is the opinion of those, who would represent the retention of this Creed as a remnant of Popery. We may now proceed to a few remarks upon the probable reasons of the introduction of the several clauses of this Creed. — It is directed, in the first place, against those false teachers who confounded the persons of the Holy Trinity, as was done by the Sabellians ; as also against the Arians and Eunomians, who divided the substance. Here we are taught not only that "the Father is God," but, in opposition to the Arians, that "the Son is God ;" and, in opposition to the heresy of Macedonius, that "the Holy Ghost is God." The term "uncreate," which occurs in the eighth clause, would appear to relate to the Arians, who thought the Son a creature, and the Holy Ghost a creature of a creature. The word " incom- prehensible" in the ninth clause, does not mean that which cannot be understood, but that which cannot be measured^ — what cannot be compre- hended in any space. The expressions " three eternals," ?';nd "one eternal," in the eleventh clause, mean to shew that each divine attribute is ■t THE ATHANASIAN CREED. 163 common .to the three Persons, though each has personal relative qualities peculiar to himself Not only IS the union of the tliree Divine persons asserted, but the distinction between them is also positively affirmed. Those who neglected the distinction of Persons, might substitute one for another at will ; which would make it indifferent to th.m whether they spoke of Father, Son, and Holy Ghost, or of three Fathers, three Sons, and three Holy Ghosts. This is distinctly condemned m the Creed. As the former part of the Creed rejects and ex- cludes all prevailing errors with regard to the Trinity, so does the latter part with regard to the Incarnation of Christ. While many heretics, in ancient times, denied the dloinitu of our Lord, there were probably as many who denied his humanity. The Arians, for example, called Christ a God, but denied that he was " God of the sub- stance of the Father ;" while the Eutychians, who held our Lord's divinity, denied that Christ was " man of the substance of his mother." The for- mer conceived the Word to be made flesh in such a sense, that he Avas, even in his divine nature, susceptible of suffering ; while the latter taught that the Word was so united to the flesh, that die humanity was loct, absorbed, or annihilated. The former amounted to a "conversion of the Godhead 164 THE ATHANASIAN CREED. into flesh;" and the latter is very properly conclcmned in this Creed, inasmuch as the body of flesh evidently remained in our Lord. By " taking of the manhood into God," is meai^ no more than Christ's taking man's nature upon him, a being of divine nature and perfection. If a junction is to be expressed, it could not be ex- pressed more appropriately than by saying that the finite was assumed by the infinite, or taken into the infinite. Every notion is meant to be rejected, which is inconsistent with a union of the two natures, divine and human, or with their con- tinuing distinct, though united. It is very true, my brethren, that many of the heresies against which the Creed of Athanasius was particularly framed, have ceased to exist ; but there are still those who, under the garb of Chris- tianity, impugn the doctrines which the Athanasian Creed is intended to defend. While, therefore, there remains the Socinian, the Unitarian, and others who deny the Godhead of our blessed Saviour, and thus unsettle the fundamental tenets of Christianity, the Creed of Athanasius is very properly retained in the Church, and appointed, on certain occasions, to be publicly read. This Creed, as to its doctrines, has been styled by the great Martin Luther a " bulwark ;" and in being retained, we may correctly say it is retained THE ATHANASIAN CREED. 165 m that sense,-as a fortification. In times of peace, the expense and inconvenience of keeping up fortifications, occasions their being sometimes neglected ; bat when war breaks out afresh, every one IS clamorous against the imprudence and dan- ger of such neglect. If we are at peace now with the powers which would attack us where this creed would be our defence, we are always liable to be at war with them again. In case of renewed attacks, our present Creed would be a much better defence than any new one that could be made at the time it was wanted. In this confession of our faith, however,— sound and scriptural as it is,— there are passages which have been objected to for their alleged uncharita- bleness. It is asserted, indeed, that, by the use of this formulary, we doom to eternal perdition all who do not believe exactly as we do, or who do not make profession of their faith after our forms. In reply to this, it may bo remarked that where the fundamental doctrines of Christianity are at stake, there can be no terms too strong in which to express our own adherence to them,or our condem- nation of those who would subvert them. This Creed, therefore, may be regarded in the light of a fence or bulwark against all innovations and encroachments upon vital points of truth ; to pre- vent the vineyard, in what may be considered UQ THE ATHANASIAN CREED. the parts most liable to be assailed, from being trodden down by its enemies. It may well be asked, is a mother to be blamed, who, seeing her child in imminent danger, warns him of it in lan- guage the most powerful the tongue can give utter- ance to ? If the Gospel of Christ be indeed our only hope, is not the Church a true friend to us in telling us so ; in making us confess it, as we may say, whether we choose or not ? It is plain from the Scriptures that God the Father Almighty should be the object of all our love and adoration. From the same Scriptures it also appears that the Lord Jesus Christ, our only Saviour and hope, is entitled to equal honour and affection. And again, from the same word of truth the Holy Spirit of God, the only Sanctifier, Guide, and Guardian of his Church, is made to claim the same full amount of love and reverence. Now if these are tenets wont to be assailed, — as we know them to be, — surely the Churh, as a good parent, should warn her children against their rejection in the strongest terms. We find, indeed, that the Scripture itself sanc- tions this rule ; for there, as has been judiciously remarked, " there is no mention but of two ways, one leading to destruction, the other bringing unto life ; of two sorts of men, whereof some believe and they are saved ; some believe not and they THE ATUANASIAN CREED. 167 are damned ; and of two states, one blessed, where Lazarus is ; the other cursed, where Dives abides. A third way, sort, or state, cannot be found in the word of God."* The dissatisfaction with this Creed is founded upon the following clauses : — " VYhosoevcr will be saved, before all things it is necessary that he hold the Catholic f\iith.'' ° " Which faith, except every one do keep whole and undefilcd, without doubt he shall perish ever- lastingly." " He, therefore, that will be saved, must thus think of the Trinity." "Furthermore, it is necessary to everlasting salvation, that he also rightly believe the incarna*^ tion of our Lord Jesus Christ." " This is the Catholic faith, which, except a man believe faithfully, he cannot be saved." Now it should be borne in mind that, in using these expressions, we are not addressing ourselves to the unbeliever or to the heretic ; but we are professing our own faith, the foundation of our own hopes, the principles of our own communion. We declare our own belief that such is the scriptu- ral view of the doctrine of the Trinity, and of Christ's incarnation ; so the penalties of apostacy, as expressed in this Creed, will fall upon ourselves. * Nares on the Three Creeds. 168 THE ATHANASIAN CREED. These are doctrines set forth in the Bible : we believe them to be contained there : we make pro- fession of our faith in them ; and if we keep them not whole and undefiled, we are but pronouncing sentence of condemnation upon ourselves. In doing this, we are certainly not departing from the rule of scripture itself. Our Saviour said to his Apostles, " Go ye into all the world, and preach the Gospel to every creature : he that believeth and is baptised, shall be saved ; but that he that believeth not, shall be damned^ , There is nothing in the condemnatory clauses of the Athanasian Creed, more positive than this language of our Lord ; and the subject to which they are applied is, in substance, the same as that which gave rise to our Saviour's expressions. To believe, as our Lord in this passage expresses it ; and to hold the Catholic, or Christian faith, as asserted in the Creed, is substantially the same thing : it is, therefore, no worse to say that they who " hold not this faith shall perish everlastingly," than to declare that they who " believe not shall be damned." Although there may be qualifications of the rule laid down, such qualifications are not added by our Saviour, and therefore not by the Church. Any such qualifications or limitations of the principles of Holy Scripture, it would be unbecoming in us to THE ATHAxVASIAN CREED. 169 we express. The rule of salvation must be taken, just as it is set down in God's word ; we have nothing to do with the possible exceptions, or limitations, of which it may be susceptible. The duty of the Chu' ch is to teach her children to believe, and to seek salvation, in the appointed way,— in the plain and direct one which the Lord himself has pointed out: she has nothing to do with schemes and exceptions of man's own devising. Her Divine Master's words are her guidance, when to the vain and needless question, "Are there few that be saved ?" he replied, " What is that to thee ? Follow thou me." When uncharitableness is imputed to the Church for stating this great truth of the Gospel, and the penalty of rejecting it, she may well ask with the Apostle, "Am I your enemy because I tell you the truth?" For if that be true which the Creed contains, the want of charity would be, not in the declaration of it, but in the refusing to declare it. If the Church tells a men that he is in a perilous state, unless be .rorships one God in Trinity, and Trinity in Unity, it does not follow that it is the Church which places 1 'm in that perilous state. If his state be really one of peril, he should thank that careful, anxious mother for warning him of it, and for her real charity in trying to rouse him from his security in unbelief. ^; / 170 THE ATIIANASIAN CREED. But I have said enough upon tliis point; enough to shew that, if the doctrine of the Trinity he one necessary to salvation, tlie Churcli is right in aflirniing it in the plainest terms, and in expressing, with equal plainness, the consequences of rejecting it. She is right, in short, in maintaining a Cif^cd amongst her formularies, which distinctly avows the truth, and honestly declares the condemnation that will follow from denying it. And this brings our series of Lectures to a close for the present, — with the hope and intention of by and by resuming them. What has been said will, I trust, deepen the veneration for our invalu- able Liturgy, a]id cause it to be used with more thankfulness and devotion. It is an acknowledged duty to worship the Lord; and it may safely be said, that in faithfully using the ritual of our Church, we are " worshipping the Lord in the beauty of holiness." 1 ^OWSElif, i KLLIS, PRINTERS, KINO STREET, TORONTO.